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Abhinavagupta's Paramārthasāra (Paramarthasara): Stanzas 36 to 39 - Non-dual Shaivism of Kashmir
Normal translation
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Introduction
Paramārthasāra continues with four more stanzas. This is the tenth set of stanzas, which is composed of 4 out of the 105 stanzas constituting the entire work.
Of course, I will also insert the original stanzas on which Yogarāja is commenting. I will write a lot of notes to make this book so understandable to the average reader as possible.
Yogarāja's Sanskrit will be in dark green color while the original Abhinavagupta's stanzas will be shown in dark red color. In turn, within the transliteration, the original stanzas will be in brown color, while the Yogarāja's comments will be shown in black. Also, within the translation, the original stanzas by Abhinavagupta, i.e. Paramārthasāra, will be in green and black colors, while the commentary by Yogarāja will contain words in both black and red colors.
Read Paramārthasāra and experience Supreme Ānanda or Divine Bliss, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Stanza 36
एवमपि शुद्धस्य परमात्मनः सर्वप्रमात्रनुस्यूतत्वेन स्थितत्वादवश्यं प्रमातृगणगतमख्यातिमालिन्यमायाति — इति यत्तन्न — इति दृष्टान्तेनावेदयति।
जलधरधूमरजोभिर्मलिनीक्रियते यथा न गगनतलम्।
तद्वन्मायाविकृतिभिरपरामृष्टः परः पुरुषः॥३६॥
यथा मेघधूमधूलीपुञ्जैराकाशस्थैरप्याकाशपृष्ठममलिनं स्वभावतो न मलिनं विधीयते नापि नित्यतावैतत्यखण्डनां वा नीयते केवलं दर्पणप्रतिबिम्बवत्तत्तदवस्थाविचित्रं गगनं गगनमेव सर्वदा तथात्वेन प्रत्यभिज्ञानात्। तद्वदिति तथैव मायाविकृतिभिरख्यातिसमुत्थैर्विकारैर्नानाप्रमातृगतैर्जन्ममरणाद्यनेकविचित्रावस्थामयैर्भगवत्स्थैरपि भगवान्न परामृष्टो न तैरपहृतस्वरूपो यतः स एव परः पुरुष इति सर्वपुरुषाणां जीवानामाद्य उल्लासो विश्रान्तिस्थानं च — इति सर्वानुभवितृतया सदा स्फुरति — इति परशब्देन निर्दिष्टः। तस्मान्न स्वसमुत्थैरप्रकाशरूपैर्मायाविकारैरैन्द्रजालिकवद्भगवतः काचित्खण्डना — इति परमेष्ठिना अजडप्रमातृसिद्धावप्युक्तम्
यद्यप्यर्थस्थितिः प्राणपुर्यष्टकनियन्त्रिते।
जीवे निरुद्धा तत्रापि परमात्मनि सा स्थिता॥
तदात्मनैव तस्य स्यात्कथं प्राणेन यन्त्रणा।
इति॥३६॥
Evamapi śuddhasya paramātmanaḥ sarvapramātranusyūtatvena sthitatvādavaśyaṁ pramātṛgaṇagatamakhyātimālinyamāyāti — Iti yattanna — Iti dṛṣṭāntenāvedayati|
Jaladharadhūmarajobhirmalinīkriyate yathā na gaganatalam|
Tadvanmāyāvikṛtibhiraparāmṛṣṭaḥ paraḥ puruṣaḥ||36||
Yathā meghadhūmadhūlīpuñjairākāśasthairapyākāśapṛṣṭhamamalinaṁ svabhāvato na malinaṁ vidhīyate nāpi nityatāvaitatyakhaṇḍanāṁ vā nīyate kevalaṁ darpaṇapratibimbavattattadavasthāvicitraṁ gaganaṁ gaganameva sarvadā tathātvena pratyabhijñānāt| Tadvaditi tathaiva māyāvikṛtibhirakhyātisamutthairvikārairnānāpramātṛgatairjanmamaraṇādyanekavicitrāvasthāmayairbhagavatsthairapi bhagavānna parāmṛṣṭo na tairapahṛtasvarūpo yataḥ sa eva paraḥ puruṣa iti sarvapuruṣāṇāṁ jīvānāmādya ullāso viśrāntisthānaṁ ca — Iti sarvānubhavitṛtayā sadā sphurati — Iti paraśabdena nirdiṣṭaḥ| Tasmānna svasamutthairaprakāśarūpairmāyāvikārairaindrajālikavadbhagavataḥ kācitkhaṇḍanā — Iti parameṣṭhinā ajaḍapramātṛsiddhāvapyuktam
Yadyapyarthasthitiḥ prāṇapuryaṣṭakaniyantrite|
Jīve niruddhā tatrāpi paramātmani sā sthitā||
Tadātmanaiva tasya syātkathaṁ prāṇena yantraṇā|
Iti||36||
Even so (evam api), one might think that (iti yad): "As the Pure Supreme Self continues (śuddhasya parama-ātmanaḥ... sthitatvāt) running uninterruptedly (anusyūtatvena) through all (sarva) the subjects --knowers or experients-- (pramātṛ), He falls into the state (āyāti) (known as) the impurity (mālinyam) of the primordial ignorance --Āṇavamala-- (akhyāti) which is present (gatam) in the group (gaṇa) of subjects (pramātṛ... iti)". (Abhinavagupta) makes known (āvedayati) by an example (dṛṣṭāntena) (that the answer to this question is): "It (tad) (is) not (so) (na... iti)!":
Just as (yathā) the vault of the sky (gagana-talam) (is) not (na) stained (malinī-kriyate) by clouds, smoke or dust (jaladhara-dhūma-rajobhiḥ), in the same way (tadvat) the Supreme (paraḥ) Person (puruṣaḥ) is not touched (aparāmṛṣṭaḥ) by the modifications (vikṛtibhiḥ) of Māyā (māyā)||36||
("Jaladharadhūmarajobhirmalinīkriyate yathā na gaganatalam" means) just as (yathā) the surface of the sky (ākāśa-pṛṣṭham), being immaculate (amalinam) by nature (sva-bhāvatas), is not rendered (na vidhīyate) impure (malinam) by multitudes (puñjaiḥ) of clouds (megha), smoke (dhūma) (or) dust (dhūlī) that are (sthaiḥ) even (api) in such a firmament (ākāśa), nor (na api... vā) is brought to a state (nīyate) where there is a interruption or destruction (khaṇḍanām) of (its) eternity (nityatā) (and) great extension (vaitatya); (or just as) the pure (kevalam) sky (gaganam), when reflected (pratibimbavat) on a mirror (darpaṇa), appears in various (tad-tad) wonderful (vicitram) states (avasthā) (but remains anyway) only (eva) the sky (gaganam) since it is always recognized (sarvadā... pratyabhijñānāt) as such (tathātvena) (by all those who watch its reflection).
(The term) "tadvat" (tadvat iti) (means) "in the same way" (tathā eva). (Therefore, just as the vault of the sky is not stained by clouds, smoke or dust, in the same way) the Fortunate One (bhagavān) (is) not (na) touched (parāmṛṣṭaḥ) by the modifications (vikṛtibhiḥ) of Māyā (māyā), i.e. by the changes (vikāraiḥ) derived from (samutthaiḥ) the primordial ignorance --Āṇavamala-- (akhyāti) that are present (gataiḥ) in the various (nānā) subjects --knowers or experients-- (pramātṛ) who even though they remain (sthaiḥ api) in the Fortunate One (bhagavat) are replete with (mayaiḥ) a lot of (aneka) marvelous (vicitra) states (avasthā) (such as) birth (janma), death (maraṇa), etc. (ādi). (All in all,) His essential nature (sva-rūpaḥ) (is) not (na) removed (apahṛta) by them (taiḥ). (Why?) Because (yatas) (on His being) "the Supreme (paraḥ) Person (puruṣaḥ iti)" (since) among all the persons (sarva-puruṣāṇām) (He is both) the Former (ādyaḥ) of the living beings (jīvānām) that appears (ullāsaḥ) and (ca) the resting-place (viśrānti-sthānam... iti) (of them all), He Himself (saḥ eva) shines forth (sphurati) always (sadā) as the Experient or Perceiver (anubhavitṛtayā) in everybody (sarva). This is what is indicated (iti... nirdiṣṭaḥ) by the word (śabdena) "para" --Supreme-- (para) (in the stanza).
Therefore (tasmāt), there is no (na... kācid) interruption or destruction (khaṇḍanā) of the Fortunate One (bhagavataḥ) —who is like (vat) a Magician (aindrajālika)— (being made) by the dark (aprakāśa-rūpaiḥ) modifications (vikāraiḥ) of Māyā (māyā) which have sprung from (samutthaiḥ) Himself (sva... iti) --all of which is like the magical acts of the Magician--. This has also been said (api uktam) by the great grand Guru --i.e. Utpaladeva-- (parameṣṭhinā) in (his) Ajaḍapramātṛsiddhi --also known as Nareśvaraviveka-- (ajaḍapramātṛsiddhau):
"Even if (yadi-api) the State (sthitiḥ) of Reality (artha) (is) restricted (niruddhā) in the limited individual (jīve) who is restrained (niyantrite) by vital energy (prāṇa) (and) subtle body (puri-aṣṭaka), even in that case (tatra api) It (sā) remains (sthitā) in the Supreme Self (parama-ātmani) (as such, i.e. unaffected). How (katham) might there be (syāt) His (tasya) restriction (yantraṇā) by the vital energy (prāṇena) (if the latter's) nature --ātmā-- (ātmanā) (is) Himself (tad... iti)?"
||36||
Without notes of explanation yet
Stanza 37
नन्वेकचिन्मात्रपरमार्था अपि पुरुषा विशिष्टसुखदुःखमोहजन्ममरणादिनानावस्थावैचित्र्यभाजश्च — इति कथमेतत् — इति दृष्टान्तमाह
एकस्मिन्घटगगने रजसा व्याप्ते भवन्ति नान्यानि।
मलिनानि तद्वदेते जीवाः सुखदुःखभेदजुषः॥३७॥
यथैकस्मिन् कुम्भाकाशे धूलिपुञ्जसमाच्छादिते नान्यानि घटाकाशानि विमलान्यप्याकाशत्वाविशेषात्मलिनानि रजसाच्छादितानि भवन्ति। विमलं व्यापकं नित्यमपि हि गगनं यादृशं घटसङ्कोचसङ्कुचितं भवेत्तादृशमेव तस्यैव घटस्य तद्भवति न पुनः सर्वाणि घटपटाद्याकाशानि कृष्णागुरुधूपितानि मृगमदाधिवासितानि विठिरगन्धीनि वैकाकाशस्वरूपत्वात्सङ्कीर्यन्ते स्वगतघटादिकृतविच्छेदात्प्रत्युतैकत्रापि गगने वास्तवे स्थिते घटादयः स्वगतभित्तिसङ्कोचनियन्त्रिताः सन्तो नानागगनवैचित्र्यं प्रथयन्ति। इत्थं घटकृतः सङ्कोच एव गगनतया तथावशिष्यते तथात्वेनार्थक्रियाकारित्वान्न पुनो गगनस्यैतत्किञ्चिद्घटगतं मालिन्यादि स्वरूपतिरोधानाय भवति नापि परस्परं घटाद्यवच्छिन्नानां गगनानां व्यामिश्रणेति। तद्वदिति तथैवामी जीवाः पुरुषा एकचिन्मात्रपरमार्था अपि पारमेश्वर्या मायाशक्त्याणवमायीयप्राकृतकोशत्रयावेष्टनेन पूर्णं व्यापि चिदानन्दैकघनं स्वरूपमपहस्त्य परिमितीकृता येनैकचैतन्यात्मानोऽपि स्वगतकोशत्रयविच्छेददौरात्म्यात्परस्परं भिन्नाश्च — इति घटपटाद्याकाशवत्। इत्थं मायीयकोशकृतो विच्छेद एव जीवतया व्यवह्रियते न पुनः परमेश्वरेऽनवच्छिन्नचिदानन्दैकघने जीवाः पुरुषा आत्मानोऽणवः — इति दर्शनान्तरदृष्टः कश्चिद्व्यवहारः। एवमाणवादिकोशावच्छिन्ना जीवा अनादिविचित्रकर्ममलवासनाधिवासितनानादेहा नानाशया नानापुण्यपापस्वर्गनरकसुखदुःखजन्ममरणादिद्वन्द्वभेदभाजश्च सन्तो नान्योन्यं सङ्कीर्यन्ते यथा नानाद्रव्याधिवासितानि घटाद्यवच्छिन्नानि घटाकाशानि — इति सूपपन्नमेकचिन्मात्रपरमार्था अपि स्वविच्छेदादन्योन्यभेदजुषश्चेति॥३७॥
Nanvekacinmātraparamārthā api puruṣā viśiṣṭasukhaduḥkhamohajanmamaraṇādinānāvasthāvaicitryabhājaśca — Iti kathametat — Iti dṛṣṭāntamāha
Ekasminghaṭagagane rajasā vyāpte bhavanti nānyāni|
Malināni tadvadete jīvāḥ sukhaduḥkhabhedajuṣaḥ||37||
Yathaikasmin kumbhākāśe dhūlipuñjasamācchādite nānyāni ghaṭākāśāni vimalānyapyākāśatvāviśeṣātmalināni rajasācchāditāni bhavanti| Vimalaṁ vyāpakaṁ nityamapi hi gaganaṁ yādṛśaṁ ghaṭasaṅkocasaṅkucitaṁ bhavettādṛśameva tasyaiva ghaṭasya tadbhavati na punaḥ sarvāṇi ghaṭapaṭādyākāśāni kṛṣṇāgurudhūpitāni mṛgamadādhivāsitāni viṭhiragandhīni vaikākāśasvarūpatvātsaṅkīryante svagataghaṭādikṛtavicchedātpratyutaikatrāpi gagane vāstave sthite ghaṭādayaḥ svagatabhittisaṅkocaniyantritāḥ santo nānāgaganavaicitryaṁ prathayanti| Itthaṁ ghaṭakṛtaḥ saṅkoca eva gaganatayā tathāvaśiṣyate tathātvenārthakriyākāritvānna puno gaganasyaitatkiñcidghaṭagataṁ mālinyādi svarūpatirodhānāya bhavati nāpi parasparaṁ ghaṭādyavacchinnānāṁ gaganānāṁ vyāmiśraṇeti| Tadvaditi tathaivāmī jīvāḥ puruṣā ekacinmātraparamārthā api pārameśvaryā māyāśaktyāṇavamāyīyaprākṛtakośatrayāveṣṭanena pūrṇaṁ vyāpi cidānandaikaghanaṁ svarūpamapahastya parimitīkṛtā yenaikacaitanyātmāno'pi svagatakośatrayavicchedadaurātmyātparasparaṁ bhinnāśca — Iti ghaṭapaṭādyākāśavat| Itthaṁ māyīyakośakṛto viccheda eva jīvatayā vyavahriyate na punaḥ parameśvare'navacchinnacidānandaikaghane jīvāḥ puruṣā ātmāno'ṇavaḥ — Iti darśanāntaradṛṣṭaḥ kaścidvyavahāraḥ| Evamāṇavādikośāvacchinnā jīvā anādivicitrakarmamalavāsanādhivāsitanānādehā nānāśayā nānāpuṇyapāpasvarganarakasukhaduḥkhajanmamaraṇādidvandvabhedabhājaśca santo nānyonyaṁ saṅkīryante yathā nānādravyādhivāsitāni ghaṭādyavacchinnāni ghaṭākāśāni — Iti sūpapannamekacinmātraparamārthā api svavicchedādanyonyabhedajuṣaśceti||37||
An objection (nanu): "People (puruṣāḥ) indeed (ca) participate in (bhājaḥ) a diversity (vaicitrya) of multiple (nānā) peculiar (viśiṣṭa) states (avasthā) (such as) pleasure (sukha), pain (duḥkha), delusion (moha), birth (janma), death (maraṇa), etc. (ādi) even though (api) they are the Highest Reality (parama-arthāḥ) that is only (mātra) one (eka) Consciousness (cit... iti)". How (katham) (is) this (etad... iti) (possible)? (Abhinavagupta) expressed (āha) an example (dṛṣṭāntam) (in order to answer that question:)
Although the space in one pot is full (ekasmin ghaṭa-gagane... vyāpte) of dust (rajasā), the other (spaces in other pots) (anyāni) are not (bhavanti na) dirty (malināni). The same thing happens --lit. likewise-- (tadvat) (in the case of) these (ete) conditioned beings (jīvāḥ) who frequent (juṣaḥ) the duality (bheda) of pleasure (sukha) (and) pain (duḥkha)||37||
(The first portion of the stanza: "Ekasminghaṭagagane rajasā vyāpte bhavanti nānyāni| Malināni" means:) Just as (yathā) even though the space in one pot is completely covered with heaps of dust (ekasmin kumbha-ākāśe dhūli-puñja-samācchādite), the other (anyāni) spaces (ākāśāni) in (other) pots (ghaṭa) are not (na... bhavanti) dirty (malināni), viz. covered (ācchāditāni) with dust (rajasā), but even (api) immaculate (vimalāni) due to the spatial uniformity --i.e. because all the pots share the same space-- (ākāśatva-aviśeṣāt).
(Why?) Because (hi) that which is like (yādṛśam) the ether or space (gaganam) --all that is spatial--, although (api) completely pure (vimalam), all-pervasive (vyāpakam) (and) eternal (nityam), becomes (bhavet) contracted (saṅkucitam) due to the limitation (saṅkoca) (appearing in the form) of a pot (ghaṭa), (and) that (ether or space which is universal) (tad) becomes (bhavet) "such (an ether) (tādṛśam eva) belonging to that pot (tasya eva ghaṭasya) (only)". However (punar), all (sarvāṇi) the spaces (ākāśāni) (contained) in pots (ghaṭa), (surrounded by) a cloth (paṭa), etc. (ādi or ādya), (whether they are) scented by incense sticks (dhūpitāni) (made out) of black (kṛṣṇa) aloe wood (aguru) or (vā) perfumed (adhivāsitāni) by musk (mṛgamada) or (vā) (even if) they smell of (gandhīni) viṭhira --probably "yellow sandalwood"-- (viṭhira), do not (na) become mixed or confused (saṅkīryante) since (their) nature (svarūpatvāt) is one (eka) ether or space (ākāśa). (In short, all those spaces or ethers do not become mixed or confused) due to interruption or division (vicchedāt) generated (kṛta) by pots (ghaṭa), etc. (ādi) connected with (gata) themselves --with such ethers-- (sva). On the contrary (pratyuta), while ether really remains (gagane vāstave sthite) even (api) one and the same thing (ekatra), the pots, etc. (ghaṭa-ādayaḥ), being restricted (niyantritāḥ santaḥ) by the limit (saṅkoca) of their own sides (svagata-bhitti), unfold (prathayanti) a diversity (vaicitryam) of multiple (nānā) ethers or spaces (gagana).
In this way (ittham), the very limitation (saṅkocaḥ eva) produced (kṛtaḥ) by the pot (ghaṭa) remains (avaśiṣyate) so (tathā), i.e. as ether or space (gaganatayā), since the (ether's) capacity to perform (kāritvāt) objective (artha) activity (kriyā) (remains) as such (tathātvena) (even when contained in a pot or surrounded by a cloth, etc.). Nevertheless (punar), this (etad) certain (kiñcid) dirtiness, etc. (mālinya-ādi) located in (gatam) a pot (ghaṭa) is (bhavati) not (na) for concealing (tirodhānāya) the essence (sva-rūpa) of ether or space (gaganasya), nor is there even (na api) mutual (parasparam) mixture (vyāmiśraṇā) of ethers or spaces (gaganānām) divided (avacchinnānām) by pots (ghaṭa), etc. (ādi).
"Tadvat" (tadvat iti), i.e. likewise (tathā eva), those (amī) conditioned beings (jīvāḥ) (or) people (puruṣāḥ), even though (api) they are the Highest Reality (parama-arthāḥ), are made limited (parimitī-kṛtāḥ) after having discarded (apahastya) (their) full (pūrṇam) (and) all-pervasive (vyāpi) essential nature (sva-rūpam) that is one (eka) compact mass (ghanam) of Consciousness (cit) (and) Bliss (ānanda) by the wrapping (āveṣṭanena) (composed of) the triad (traya) of coverings (kośa) of Prakṛti (prākṛta) --i.e. Kārmamala--, Māyā (māyīya) --i.e. Māyīyamala-- (and) Aṇu (āṇava) --i.e. Āṇavamala-- caused by the Māyāśakti (māyā-śaktyā) of the Supreme Lord (pārameśvaryā) --viz. His Power for concealing His own nature from Himself--. As a result (yena), although (api) (these limited beings) have one Consciousness in Absolute Freedom for their nature (eka-caitanya-ātmānaḥ), (they look) different (bhinnāḥ) from each other (parasparam) indeed (ca) on account of depravity (daurātmyāt) (appearing in the form of) differentiation (viccheda) (generated) by their own (svagata) triad (traya) of coverings (kośa... iti), as (vat) ether or space (ākāśa) (contained) in a pot (ghaṭa), (surrounded) by a cloth (paṭa), etc. (ādi).
In this manner (ittham), the very differentiation (vicchedaḥ eva) produced (kṛtaḥ) by the coverings (kośa) of Māyā (māyīya) is designated (vyavahriyate) as the state of a jīva or conditioned being (jīvatayā). However (punar), (in Trika) there is no use of expressions (na... kaścid vyavahāraḥ) (such as) "jīva-s --souls-- (jīvāḥ), puruṣa-s --people-- (puruṣāḥ), ātmā-s --selves-- (ātmānaḥ) (and) aṇu-s --atoms-- (aṇavaḥ iti)", as seen (dṛṣṭaḥ) in other (antara) philosophies (darśana), with regard to the Supreme Lord (parama-īśvare) who is one (eka) compact mass (ghane) of uninterrupted (anavacchinna) Consciousness (cit) (and) Bliss (ānanda).
Thus (evam), the conditioned beings (jīvāḥ) that have different bodies (nānā-dehāḥ) perfumed (adhivāsita) with beginningless (anādi) wonderful (vicitra) residual tendencies (vāsanā), impurities (mala) (and) actions (karma), being (santaḥ) furnished with manifold intentions or modes of thinking (nānā-āśayāḥ) and (ca) participating in (bhājaḥ) the duality (bheda) (brought about) by various (nānā) pairs of opposites (dvandva) (such as) virtue-sin (puṇya-pāpa), heaven-hell (svarga-naraka), pleasure-pain (sukha-duḥkha), birth-death (janma-maraṇa), etc. (ādi), they do not become mixed or confused (na... saṅkīryante) with each other (anyonyam) just as (yathā) (in the example of) the ethers or spaces (ākāśāni) in the pots (ghaṭa) perfumed (adhivāsitāni) with different (nānā) substances (dravya) (and) divided (avacchinnāni) by the pots (ghaṭa), etc. (ādi). It has been so rightly proved that (iti su-upapannam) "even though (api) (the conditioned beings) are the Highest Reality (parama-arthāḥ) that is only (mātra) one (eka) Consciousness (cit), they certainly frequent (juṣaḥ ca) the mutual (anyonya) duality (bheda) due to their own differentiation (sva-vicchedāt... iti)"||37||
Without notes of explanation yet
Stanza 38
इत्थं जीवमण्डलगता अवस्थाविशेषा ये ते केवलं भगवत्युपचर्यन्ते न पुनस्तत्त्वतस्तेऽत्र केचित् — इत्याह
शान्ते शान्त इवायं हृष्टे हृष्टो विमोहवति मूढः।
तत्त्वगणे सति भगवान्न पुनः परमार्थतः स तथा॥३८॥
तत्त्वगण इन्द्रियवर्गे शान्त उपरते सति तद्गतः परमात्मा शान्तो नष्ट इवाभिमन्यत एवं तस्मिन् हृष्टे साह्लादे सति स तथैवोपचर्यते परं तमोमये मूढे मोहवान् — इति यथा स्थावरयोनौ न पुनः परमार्थतो वस्तुवृत्तेन स परमेश्वरस्तथा तेन प्रकारेण भवति। सर्वो हि जडभाग उत्पाद्यः संहार्यो वा भवति न पुनर्नित्ये भगवति बोधस्वभावे मायादिकञ्चुकगते विनाशोत्पत्ती स्याताम् — इति भगवान्सदा समः॥३८॥
Itthaṁ jīvamaṇḍalagatā avasthāviśeṣā ye te kevalaṁ bhagavatyupacaryante na punastattvataste'tra kecit — Ityāha
Śānte śānta ivāyaṁ hṛṣṭe hṛṣṭo vimohavati mūḍhaḥ|
Tattvagaṇe sati bhagavānna punaḥ paramārthataḥ sa tathā||38||
Tattvagaṇa indriyavarge śānta uparate sati tadgataḥ paramātmā śānto naṣṭa ivābhimanyata evaṁ tasmin hṛṣṭe sāhlāde sati sa tathaivopacaryate paraṁ tamomaye mūḍhe mohavān — Iti yathā sthāvarayonau na punaḥ paramārthato vastuvṛttena sa parameśvarastathā tena prakāreṇa bhavati| Sarvo hi jaḍabhāga utpādyaḥ saṁhāryo vā bhavati na punarnitye bhagavati bodhasvabhāve māyādikañcukagate vināśotpattī syātām — Iti bhagavānsadā samaḥ||38||
In this manner (ittham), (one might think that) those (te) different (viśeṣāḥ) states (avasthā) that (ye) are to be found (gatāḥ) in the multitude (maṇḍala) of conditioned beings (jīva) apply (upacaryante) only (kevalam) to the Fortunate One (bhagavati) (since, all things considered, He is alone). However (punar), (Abhinavagupta) said (by this stanza that) (āha) none of them (na... te... kecit) (apply) to Him (atra) really (tattvatas... iti):
When the group of tattva-s or principles --i.e. the group of indriya-s or powers of perception/action-- is (tattva-gaṇe sati) calm (śānte) He (ayam) (is) calm (śāntaḥ), as it were (iva), when it is glad (hṛṣṭe) (He is) glad (hṛṣṭaḥ), when it is bewildered (vimohavati) (He is) bewildered (mūḍhaḥ). Nonetheless (punar), the Fortunate One (bhagavān saḥ) (is) not (na) so (tathā) really (parama-arthatas)||38||
When the group of tattva-s or principles (tattva-gaṇe) —the group (varge) of indriya-s or powers of perception/action (indriya)— is (sati) calm (śānte) (or) stopped (uparate), the Supreme (parama) Self (ātmā) residing (gataḥ) in that (group) (tad) is thought to be (abhimanyate) calm (śāntaḥ), as if (iva) (He had) disappeared (naṣṭaḥ). Thus (evam), when that (very group) is (tasmin... sati) glad (hṛṣṭe) (or) with joy (sa-āhlāde), He (saḥ) is (also) so treated (tathā eva upacaryate). Afterward (param), when (that group) is full of Tamas --the quality of Prakṛti related to delusion, darkness, dullness and such-- (tamas-maye), i.e. bewildered (mūḍhe), (the Lord looks) "filled with bewilderment and delusion (mohavān iti)", as if (yathā) He belonged to the family of vegetables (sthāvara-yonau). Still (punar), the Supreme Lord (saḥ parama-īśvaraḥ) (is) not (na) so (tathā) really (parama-arthatas) indeed (vastu-vṛttena), viz. (He) is not (na... bhavati) that way (tena prakāreṇa). Because (hi) the entire (sarvaḥ) inanimate portion --the portion of the manifestation that is inert-- (jaḍa-bhāgaḥ) is (bhavati) produced (utpādyaḥ) or (vā) annihilated (saṁhāryaḥ), but (punar) there is no (na... syātām) production and annihilation (vināśa-utpattī) with reference to the eternal (nitye) Fortunate One (bhagavati) whose nature (sva-bhāve) is Consciousness (bodha) (even if) enveloped (kañcukagate) by Māyā (māyā), etc. (ādi). In this way (iti), the Fortunate One (bhagavān) (remains) always (sadā) the same (samaḥ)||38||
Without notes of explanation yet
Stanza 39
समुत्पत्तिक्रमेणागता भ्रान्तिः पुनर्ज्ञप्तिक्रमेण सुतरां समुन्मूलिता भवति — इत्यत्र स्वात्मन एव स्वातन्त्र्यम् — इत्याह
यदनात्मन्यपि तद्रूपावभासनं तत्पुरा निराकृत्य।
आत्मन्यनात्मरूपां भ्रान्तिं विदलयति परमात्मा॥३९॥
अनात्मन्यचेतनलक्षणे देहादौ कृशः स्थूलश्चास्मीत्यादि यत् तद्रूपावभासनमनात्मन्यात्मतया परामर्शनं तत्तस्मिन् पुरा आदावेव निराकृत्याहं चिदानन्दैकघनोऽनवच्छिन्नस्वभावः स्वतन्त्रश्चेत्यकृत्रिमाहन्तास्फुरणया कृत्रिमदेहादिप्रमातृतामपहृत्यात्मैव विगलितदेहबन्धः परमात्मतां यातः सन् आत्मनि अस्मिन्स्फुरद्रूपे विश्वपदार्थे प्रकाशवपुषि स्वाङ्गकल्पेऽपि या भ्रान्तिर्देहादिप्रमातृताभिमानजनिता भेदप्रथा तां विदलयत्यहमेवैको विश्वात्मना स्फुरामीत्येवं चूर्णीकरोति। इदमत्र तात्पर्यं यावदनात्मनि देहादावात्माभिमानो न गलितस्तावत्स्वात्मप्रथारूपेऽपि जगति भेदप्रथामोहो न विलीयतेऽतश्चानात्मन्यात्माभिमानभ्रमविनाशादात्मन्यनात्माभिमानभ्रान्तिं परमात्मैव स्वात्ममहेश्वरो भगवानेव विनाशयति नान्यस्यात्र सामर्थ्यम्॥३९॥
Samutpattikrameṇāgatā bhrāntiḥ punarjñaptikrameṇa sutarāṁ samunmūlitā bhavati — Ityatra svātmana eva svātantryam — Ityāha
Yadanātmanyapi tadrūpāvabhāsanaṁ tatpurā nirākṛtya|
Ātmanyanātmarūpāṁ bhrāntiṁ vidalayati paramātmā||39||
Anātmanyacetanalakṣaṇe dehādau kṛśaḥ sthūlaścāsmītyādi yat tadrūpāvabhāsanamanātmanyātmatayā parāmarśanaṁ tattasmin purā ādāveva nirākṛtyāhaṁ cidānandaikaghano'navacchinnasvabhāvaḥ svatantraścetyakṛtrimāhantāsphuraṇayā kṛtrimadehādipramātṛtāmapahṛtyātmaiva vigalitadehabandhaḥ paramātmatāṁ yātaḥ san ātmani asminsphuradrūpe viśvapadārthe prakāśavapuṣi svāṅgakalpe'pi yā bhrāntirdehādipramātṛtābhimānajanitā bhedaprathā tāṁ vidalayatyahamevaiko viśvātmanā sphurāmītyevaṁ cūrṇīkaroti| Idamatra tātparyaṁ yāvadanātmani dehādāvātmābhimāno na galitastāvatsvātmaprathārūpe'pi jagati bhedaprathāmoho na vilīyate'taścānātmanyātmābhimānabhramavināśādātmanyanātmābhimānabhrāntiṁ paramātmaiva svātmamaheśvaro bhagavāneva vināśayati nānyasyātra sāmarthyam||39||
Confusion (bhrāntiḥ) that has come (āgatā) by means of a succession (krameṇa) of births (samutpatti) is (bhavati) again (punar) thoroughly (sutarām) eradicated (samunmūlitā) by means of a succession (krameṇa) of realizations (jñapti... iti). (Abhinavagupta) said (in the stanza 39 that) (āha) Absolute Freedom (svātantryam) of one's own Self (svātmanaḥ eva) (is effective) in (producing) this (atra... iti):
Having firstly removed (purā nirākṛtya) that which (yad... tad) (is constituted by) the manifestation (avabhāsanam) of the not-Self (anātmani api) as being His (tad) nature (rūpa), the Supreme Self (parama-ātmā) completely shatters (vidalayati) the confusion (bhrāntim) that consists in (rūpām) (considering) the Self (ātmani) as the not-Self (anātma)||39||
(The first line of the stanza means:) Having firstly removed (purā... nirākṛtya) —i.e. having thrown away in the first place (ādau eva... apahṛtya)— that which (yad... tad tasmin) (is constituted by) the manifestation (avabhāsanam) of the not-Self (anātmani) —i.e. of that which is characterized by (lakṣaṇe) what is insentient (acetana), (such as) the body, etc. (deha-ādau)— as being His (tad) nature (rūpa). (All in all, having firstly removed that which is constituted by) the act of considering (parāmarśanam) the not-Self (anātmani) as the Self (ātmatayā), (which triggered false notions such as:) "I am thin" (kṛśaḥ... asmi) and (ca) "I am fat" (sthūlaḥ... asmi), etc. (iti-ādi). (In other words, having thrown away) the artificial (kṛtrima) state of being a knower or experient (pramātṛtām) of the body (deha), etc. (ādi) by means of the flashing manifestation (sphuraṇayā) of the natural (akṛtrima) I-consciousness (ahantā) (appearing in the form of the experience:) "I (aham) (am) one (eka) compact mass (ghanaḥ) of Consciousness (cit) (and) Bliss (ānanda) that is Free (svatantraḥ) and (ca) whose essence (sva-bhāvaḥ) is uninterrupted (anavacchinna... iti)". (The second line of the stanza means:) That confusion (yā bhrāntiḥ) (or) spreading out (prathā) of duality (bheda) is born (janitā) from the erroneous conception (abhimāna) about this (asmin) Self (ātmani) —whose nature (rūpe) shines forth (spontaneously) (sphurat), who is (all) the universal categories (viśva-padārthe), whose beautiful form (vapuṣi) consists of Light (prakāśa), (in whom the entire universe is experienced) even (api) like (kalpe) His own (sva) Body (aṅga)— as being (the not-Self), viz. as being the state of knower or experient (pramātṛtā) of the body (deha), etc. (ādi). The Self (ātmā eva) in whom the bodily bondage (deha-bandhaḥ) has vanished (vigalita) by his having attained (yātaḥ san) the Supreme Self (parama-ātmatām) shatters (vidalayati) that (aforesaid confusion) (tām), i.e. crushes (cūrṇī-karoti) (such a confusion through the experience that) "I (aham) Myself (eva), (though) One (ekaḥ), become displayed (sphurāmi) as the universe (viśva-ātmanā... iti)", thus (evam).
This (idam) (is) the meaning (tātparyam) here (atra): As long as (yāvat) the erroneous conception (abhimānaḥ) about the not-Self (anātmani) —body, etc. (deha-ādau)— as being the Self (ātma) does not disappear (na galitaḥ), during all that time (tāvat) the delusion (mohaḥ) (in the form) of spreading out (prathā) of duality (bheda) in the universe (jagati) is not dissolved (na vilīyate) even though (api) (the universe) is (rūpe) the expansion (prathā) of one's own (sva) Self (ātma). For this reason (atas ca), from the annihilation (vināśāt) of the error (bhrama) (that consists) in supposing (abhimāna) that the not-Self (anātmani) (is) the Self (ātma), the Supreme (parama) Self (ātmā) Himself (eva) (or) Fortunate One (bhagavān eva) —i.e. the Great (mahā) Lord (īśvaraḥ) who is one's own (sva) Self (ātma)— annihilates (vināśayati) the confusion (bhrāntim) (appearing as) the erroneous conception (abhimāna) that the Self (ātmani) (is) the not-Self (anātma). The capacity to perform (sāmarthyam) this (task) (atra) does not belong to none other (na anyasya) (than Himself)!||39||
Without notes of explanation yet
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