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Abhinavagupta's Paramārthasāra (Paramarthasara): Stanzas 63 to 66 - Non-dual Shaivism of Kashmir
Normal translation
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Introduction
Paramārthasāra continues with four more stanzas. This is the sixteenth 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 63
एवं पुनर्विकस्वरापि चितिशक्तिः कथङ्कारं देहवती स्यात् — इत्याह
परिमितबुद्धित्वेन हि कर्मोचितभाविदेहभावनया।
सङ्कुचिता चितिरेतद्देहध्वंसे तथा भवति॥६३॥
यस्मात्परिमितबुद्धित्वेनाख्यातिजनितेन देहाद्यभिमानवासनापूर्वककामनाकालुष्यनिश्चयेन यत् कृतं कर्म यथाहमश्वमेधेन यक्ष्य इहामुत्र च सुखी भूयासं मा कदाचन दुःख्यहं भूयासममुना कर्मणा वैन्द्रं पदं प्राप्नुयामित्येवम् — वासनाविशिष्टस्य कर्तुरेवमनुगुणं कर्म तस्य मनोवासनालब्धप्ररूढेः कर्मण उचितस्तदनुगुणफलभोक्तृतायोग्योऽसौ भावी देहः प्रारब्धकर्मफलभोक्तृशरीराधिकारपरिक्षयाद्यदुत्तरत्र भविष्यच्छरीरं तस्य या भावना अमुनाश्वमेधादिकर्मणा साम्राज्याद्याप्नुयामित्यभिमतकर्मफलवासनाधिरूढिस्तया कर्मोचितभाविदेहभावनयेयं सर्वतः पूर्णापि चितिशक्तिराणवमायीयमलमूलेन कार्ममलेनाघ्राता सङ्कुचिता व्यापिन्यपि घटाकाशवत्कर्मानुगुणफलभोक्तृशरीरवासनावच्छेदवती सम्पन्ना सती एतद्देहध्वंसे तथा भवति इति। एतस्य प्रारब्धस्य कर्मफलस्य यो भोक्ता देहस्तस्य भोगपरिक्षयाद्यो ध्वंसो मृतिस्तस्मिन्देहध्वंसे सति सा चितिरुद्भूतकर्मवासना तथा भवति येनाशयेन पूर्वकर्मफलमुपार्जितं तत्कर्मफलभोक्ता यो देहस्तद्वती सम्पद्यते यद्वशाच्चितिरपि स्वर्गनरकादिभोगभाजनं स्यात्। तस्माच्छरीरीभूत्वा परिमितफललौल्याद्यत्कृतं कर्म तत्फलभोक्तृ जन्म दातुमवश्यं प्रभवति। यत्पुनरशरीरीभूत्वा सर्वं ब्रह्मास्मीति संविद्रूपतया कृतं तद् वासनाप्ररोहानासादनात्कथं व्यापिन्याश्चितिशक्तेर्जन्मने स्यात् — इति तात्पर्यार्थः॥६३॥
Evaṁ punarvikasvarāpi citiśaktiḥ kathaṅkāraṁ dehavatī syāt — Ityāha
Parimitabuddhitvena hi karmocitabhāvidehabhāvanayā|
Saṅkucitā citiretaddehadhvaṁse tathā bhavati||63||
Yasmātparimitabuddhitvenākhyātijanitena dehādyabhimānavāsanāpūrvakakāmanākāluṣyaniścayena yat kṛtaṁ karma yathāhamaśvamedhena yakṣya ihāmutra ca sukhī bhūyāsaṁ mā kadācana duḥkhyahaṁ bhūyāsamamunā karmaṇā vaindraṁ padaṁ prāpnuyāmityevam — Vāsanāviśiṣṭasya karturevamanuguṇaṁ karma tasya manovāsanālabdhaprarūḍheḥ karmaṇa ucitastadanuguṇaphalabhoktṛtāyogyo'sau bhāvī dehaḥ prārabdhakarmaphalabhoktṛśarīrādhikāraparikṣayādyaduttaratra bhaviṣyaccharīraṁ tasya yā bhāvanā amunāśvamedhādikarmaṇā sāmrājyādyāpnuyāmityabhimatakarmaphalavāsanādhirūḍhistayā karmocitabhāvidehabhāvanayeyaṁ sarvataḥ pūrṇāpi citiśaktirāṇavamāyīyamalamūlena kārmamalenāghrātā saṅkucitā vyāpinyapi ghaṭākāśavatkarmānuguṇaphalabhoktṛśarīravāsanāvacchedavatī sampannā satī etaddehadhvaṁse tathā bhavati iti| Etasya prārabdhasya karmaphalasya yo bhoktā dehastasya bhogaparikṣayādyo dhvaṁso mṛtistasmindehadhvaṁse sati sā citirudbhūtakarmavāsanā tathā bhavati yenāśayena pūrvakarmaphalamupārjitaṁ tatkarmaphalabhoktā yo dehastadvatī sampadyate yadvaśāccitirapi svarganarakādibhogabhājanaṁ syāt| Tasmāccharīrībhūtvā parimitaphalalaulyādyatkṛtaṁ karma tatphalabhoktṛ janma dātumavaśyaṁ prabhavati| Yatpunaraśarīrībhūtvā sarvaṁ brahmāsmīti saṁvidrūpatayā kṛtaṁ tad vāsanāprarohānāsādanātkathaṁ vyāpinyāścitiśakterjanmane syāt — Iti tātparyārthaḥ||63||
Thus (evam), "In what manner (kathaṅkāram) (does) the Power of Consciousness (citi-śaktiḥ) that is even expanded (vikasvarā api) again (punar) become (syāt) furnished with a body --i.e. embodied-- (once more) (dehavatī... iti)?". (To answer that question, Abhinavagupta) said (āha) (in the stanza 63 as follows:)
On the destruction (dhvaṁse) of this (etad) body (deha), the (Power of) Consciousness (citiḥ), by assuming contraction (saṅkucitā), becomes (bhavati) like that (tathā) --i.e. ready to generate a new birth-- in accordance with the production or formation (bhāvanayā) of a future (bhāvi) body (deha) that is suitable (ucita) for the karma or action (karma) (previously performed) with a limited intellectual state --by a limited buddhi or intellect-- (parimita-buddhitvena hi)||63||
Since (yasmāt) an action (karma) that (yad) is performed (kṛta) with a limited (parimita) intellectual state (buddhitvena) --by a limited buddhi or intellect-- generated by (janitena) the primordial ignorance --Āṇavamala-- (akhyāti) (and) endowed with the conviction (niścayena) (emanating from) the turbidness (kāluṣya) of desire (kāmanā) preceded by (pūrvaka) the vāsanā-s --tendencies which accumulated in the causal body-- (vāsanā) (based on) the false conception (abhimāna) (of being) the body (deha), etc. (ādi), as for instance (yathā): "I (aham) will perform worship (yakṣye) by the horse-sacrifice (aśva-medhena) (so that) here (iha) and (ca) in the other world (amutra) I may become (bhūyāsam... aham bhūyāsam) happy (sukhī) (and) never (mā kadācana) unhappy (duḥkhī)", or (vā) "I should acquire (prāpnuyām) the state of Indra (aindram padam) by that ritual (amunā karmaṇā.. iti)". In this manner (evam), the karma or action (karma) (is) thus (evam) suitable (anuguṇam) for the doer (kartuḥ) characterized by specific (viśiṣṭasya) vāsanā-s or tendencies (vāsanā). After the disappearance (parikṣayāt) of the possession (adhikāra) of a body (śarīra) which acts as the enjoyer (bhoktṛ) of the fruits (phala) of Prārabdhakarma --the type of karma that produces and maintains a body from the accumulated tendencies in the causal body-- (prārabdha-karma) (there is then production of) that (asau) "bhāvideha" --lit. future body-- (bhāvī dehaḥ), i.e. (there is a new) body (śarīram) that (yad) will come into existence (bhaviṣya) subsequently (uttaratra). (And that future body will be) "ucita" --lit. suitable-- (ucitaḥ) for the karma or action (karmaṇaḥ) produced (labdha-prarūḍheḥ) from the mental (manas) vāsanā-s or tendencies (vāsanā) belonging to that (doer) (tad). (In other words, that future body will be) fit (yogyaḥ) for the enjoyment (bhoktṛtā) of the fruits (phala) which respectively follow (anuguṇa) that (specific type of action and its residual impression) (tad). (And) the "bhāvanā" (yā bhāvanā) of that (new body which is suitable for the action) (tasya) (is simply) the production or formation (adhirūḍhiḥ) (of such a body) from the vāsanā-s or tendencies (vāsanā) (related to) the desired (abhimata) fruits (phala) of the actions (karma), e.g. "I should obtain (āpnuyām) universal sovereignty (sāmrājya) and so forth (ādi) by that ritual (amunā... karmaṇā) (known as) the horse-sacrifice (aśva-medha), etc. (ādi... iti)". In accordance with the production or formation (tayā... bhāvanayā) of a future (bhāvi) body (deha) that is suitable (ucita) for the karma or action (karma), the Power of Consciousness (citi-śaktiḥ), "on the destruction (dhvaṁse) of this (etad) body (deha), becomes (bhavati) like that (tathā... iti)". (All in all, at that time, She --the Power of Consciousness--,) though (api) entirely (sarvatas) Full and Perfect (pūrṇā), being agitated and pressed (āghrātā) by Kārmamala (kārma-malena) rooted in (mūlena) Āṇavamala and Māyīyamala (āṇava-māyīya-mala), gets contracted or limited (saṅkucitā) despite (api) She is All-pervasive (vyāpinī) (and) turns into (sampannā satī) (a power) that is delimited (avacchedavatī) by the vāsanā-s or tendencies (vāsanā) (for the generation) of a body (śarīra) (which will be) the enjoyer (bhoktṛ) of the fruits (phala) that respectively follow (anuguṇa) (such) actions (performed by the previous body) (karma), like (vat) the ether or space (ākāśa) (confined) in a pot (ghaṭa).
The body (dehaḥ) is the one who (yaḥ) (is) the enjoyer (bhoktā) of the fruit (phalasya) of the actions (karma) belonging to this Prārabdhakarma (etasya prārabdhasya). "Dhvaṁsa" (dhvaṁsaḥ) (is) the death (mṛtiḥ) of that (body) (tasya), which (happens) (yaḥ) after exhausting (parikṣayāt) (such an) enjoyment (bhoga). When there is the destruction of that body (tasmin deha-dhvaṁse sati), the (Power of) Consciousness (sā citiḥ), (remaining) as the vāsanā-s or tendencies (vāsanā) produced (udbhūta) by the (previous) actions (karma), "tathā bhavati" (tathā bhavati), i.e. She becomes (sampadyate) like that (tadvatī), viz. endowed with the intention that (yena āśayena) the fruit (phalam) gained (upārjitam) from previous (pūrva) actions (karma) (generates a new) body (dehaḥ) which (yaḥ) (will be) the enjoyer (bhoktā) of the fruit (phala) of those (tad) actions (karma). As a result of (all) that (process) (yad-vaśāt), even (api) Citi --the Power of Consciousness-- (citiḥ) becomes (syāt) a receptacle (bhājanam) for the enjoyment (bhoga) of heaven (svarga), hell (naraka) and so on (ādi).
Therefore (tasmāt), having become a (new) body (śarīrī-bhūtvā) due to the ardent longing for (laulyāt) limited (parimita) fruits (phala), the karma --action and its residual impression-- (karma) which (yad) was done (in the previous body) (kṛtam) (turns into) the enjoyer (tad... bhoktṛ) of its (tad) fruits (phala) (and thus) is certainly capable of (avaśyam prabhavati) giving (dātum) (another) birth (janma).
However (punar), not having become a (new) body (aśarīrībhūtvā), the deed (kṛtam) which (yad) is of the nature (rūpatayā) of Pure Consciousness (saṁvid) (in the form of the experience) "I am (asmi) completely (sarvam) Brahma (brahma... iti)", being devoid of (tad... anāsādanāt) the sprout (praroha) of vāsanā --residual tendencies-- (vāsanā), how (katham) would it result in (syāt) (a new) birth (janmane) in the case of the all-pervasive Power of Consciousness (vyāpinyāḥ citi-śakteḥ)? This is the meaning of the (last) sentence (in the stanza) (iti tātparyārthaḥ)||63||
Without notes of explanation yet
Stanzas 64—66
एवमनात्मतया समुचितं कर्म संसरणाय प्रमातुर्भवति — इति चेत्तर्ह्यात्मस्वरूपं वक्तव्यं येन संसारी न स्यात् — इति प्रतिपादितमपि शिष्यजनहृदयङ्गमीकर्तुं पुनः कथयति
यदि पुनरमलं बोधं सर्वसमुत्तीर्णबोद्धृकर्तृमयम्।
विततमनस्तमितोदितभारूपं सत्यसङ्कल्पम्॥६४॥
दिक्कालकलनविकलं ध्रुवमव्ययमीश्वरं सुपरिपूर्णम्।
बहुतरशक्तिव्रातप्रलयोदयविरचनैककर्तारम्॥६५॥
सृष्ट्यादिविधिसुवेधसमात्मानं शिवमयं विबुध्येत।
कथमिव संसारी स्याद्विततस्य कुतः क्व वा सरणम्॥६६॥
यदि पुनः परशक्तिपातविद्धहृदयः प्रमाता देहादिप्रमातृताभिमानमधस्पदीकृत्य स्वात्मानं शिवमयं विबुध्येत चिदानन्दैकघनं विजानीयात्स परिज्ञातस्वात्ममहेश्वरभावः कथमिव केन प्रकारेण संसारी संसरणशीलो भवेन्न स्यात् — इति यावद्यतश्चिदचिद्रूपपुर्यष्टकात्मा कार्ममलसम्बन्धेन संसरति यः पुनश्चिदेकमूर्तिः शिवमयः प्रक्षीणाणवादिमलकञ्चुकः स कथं संसारी — इति तात्पर्यम्। ननु चिदेकमूर्तिः स्यात्संसारी च भवेत् — इति किं दुष्येत् — इत्येवमाशङ्क्याह वितत इत्यादि। विततस्यानवच्छिन्नदेशकालाकारस्य प्रमातुर्देहाद्यभिमानपूर्वस्वकृतवासनापरिक्षयात्पूर्णस्य तस्य कुतः सरणं सर्वव्यापित्वात्तदतिरिक्तं किमस्ति यद्वस्त्वपेक्ष्य ततो विश्लिष्टोऽन्यत्र भिन्ने संसरणं गमनं कुर्याद्यतो देहादिप्रमातृताभिमानावच्छिन्नस्य किलापादानाधिकरणादिकारकसम्भवो यः पुनश्चिदेकघनो ब्रह्मभूतोऽनवच्छिन्नदेशकालः प्रमाता तस्य संसरणे वाचोयुक्तिरपि न भवेदिति। कीदृशं शिवरूपमात्मानं विबुध्येत — इत्याह अमलं बोधमित्यादि। अपगत आणवादिमलप्रचयो यस्य तमत एव वैमल्याद्बोधं शुद्धचैतन्यम्। तथा सर्वसमुत्तीर्णं निरतिशयं ज्ञानक्रियास्वातन्त्र्यं प्रकृतं यस्य — इति तं विततं देशादिकृतविच्छेदाभावाद्व्यापिनम्। तथाविद्यमाने अस्तोदिते प्रलयोदयौ यस्या भासो बोधदीप्तेः सैव रूपं देहो यस्य तम्। अन्यच्च सत्याः परमार्थाः सङ्कल्पाः स्वेच्छाविहारा यस्य यद्यदिच्छति तत्तथैव भवति — इति तमेवंविधम्। तथा दिक्कालाकारकलनाभिश्चर्चाभिर्विरहितं व्यापित्वनित्यत्वधर्मयोगादत एव ध्रुवं कूटस्थमव्ययमविनाशिनम्। तथा ईश्वरं स्वतन्त्रम्। अन्यच्च तथा सुपरिपूर्णं सुष्ठु निराकाङ्क्षम्। तदनु बहुतराणि प्रभूतानि शब्दराशिसमुत्थानि ब्राह्म्यादिशक्त्यधिष्ठितानि घटपटादिशक्तिव्रातानि तेषां लयोत्पत्तिविधौ स्वतन्त्रम्। अन्यच्च सृष्ट्यादिविधिसुवेधसं सुप्रवीणं वेधसं विधातारमित्येवमादिविशेषणैः सर्वतः परिपूर्णं स्वात्ममहेश्वरं जानानो यत्किञ्चिदपि कुर्वाणो दग्धकर्मबीजो न पुनः संसारभाग्जीवन्नेव विमुक्तो भवेत् — इति यावत्॥६६॥
Evamanātmatayā samucitaṁ karma saṁsaraṇāya pramāturbhavati — Iti cettarhyātmasvarūpaṁ vaktavyaṁ yena saṁsārī na syāt — Iti pratipāditamapi śiṣyajanahṛdayaṅgamīkartuṁ punaḥ kathayati
Yadi punaramalaṁ bodhaṁ sarvasamuttīrṇaboddhṛkartṛmayam|
Vitatamanastamitoditabhārūpaṁ satyasaṅkalpam||64||
Dikkālakalanavikalaṁ dhruvamavyayamīśvaraṁ suparipūrṇam|
Bahutaraśaktivrātapralayodayaviracanaikakartāram||65||
Sṛṣṭyādividhisuvedhasamātmānaṁ śivamayaṁ vibudhyeta|
Kathamiva saṁsārī syādvitatasya kutaḥ kva vā saraṇam||66||
Yadi punaḥ paraśaktipātaviddhahṛdayaḥ pramātā dehādipramātṛtābhimānamadhaspadīkṛtya svātmānaṁ śivamayaṁ vibudhyeta cidānandaikaghanaṁ vijānīyātsa parijñātasvātmamaheśvarabhāvaḥ kathamiva kena prakāreṇa saṁsārī saṁsaraṇaśīlo bhavenna syāt — Iti yāvadyataścidacidrūpapuryaṣṭakātmā kārmamalasambandhena saṁsarati yaḥ punaścidekamūrtiḥ śivamayaḥ prakṣīṇāṇavādimalakañcukaḥ sa kathaṁ saṁsārī — Iti tātparyam| Nanu cidekamūrtiḥ syātsaṁsārī ca bhavet — Iti kiṁ duṣyet — Ityevamāśaṅkyāha vitata ityādi| Vitatasyānavacchinnadeśakālākārasya pramāturdehādyabhimānapūrvasvakṛtavāsanāparikṣayātpūrṇasya tasya kutaḥ saraṇaṁ sarvavyāpitvāttadatiriktaṁ kimasti yadvastvapekṣya tato viśliṣṭo'nyatra bhinne saṁsaraṇaṁ gamanaṁ kuryādyato dehādipramātṛtābhimānāvacchinnasya kilāpādānādhikaraṇādikārakasambhavo yaḥ punaścidekaghano brahmabhūto'navacchinnadeśakālaḥ pramātā tasya saṁsaraṇe vācoyuktirapi na bhavediti| Kīdṛśaṁ śivarūpamātmānaṁ vibudhyeta — Ityāha amalaṁ bodhamityādi| Apagata āṇavādimalapracayo yasya tamata eva vaimalyādbodhaṁ śuddhacaitanyam| Tathā sarvasamuttīrṇaṁ niratiśayaṁ jñānakriyāsvātantryaṁ prakṛtaṁ yasya — Iti taṁ vitataṁ deśādikṛtavicchedābhāvādvyāpinam| Tathāvidyamāne astodite pralayodayau yasyā bhāso bodhadīpteḥ saiva rūpaṁ deho yasya tam| Anyacca satyāḥ paramārthāḥ saṅkalpāḥ svecchāvihārā yasya yadyadicchati tattathaiva bhavati — Iti tamevaṁvidham| Tathā dikkālākārakalanābhiścarcābhirvirahitaṁ vyāpitvanityatvadharmayogādata eva dhruvaṁ kūṭasthamavyayamavināśinam| Tathā īśvaraṁ svatantram| Anyacca tathā suparipūrṇaṁ suṣṭhu nirākāṅkṣam| Tadanu bahutarāṇi prabhūtāni śabdarāśisamutthāni brāhmyādiśaktyadhiṣṭhitāni ghaṭapaṭādiśaktivrātāni teṣāṁ layotpattividhau svatantram| Anyacca sṛṣṭyādividhisuvedhasaṁ supravīṇaṁ vedhasaṁ vidhātāramityevamādiviśeṣaṇaiḥ sarvataḥ paripūrṇaṁ svātmamaheśvaraṁ jānāno yatkiñcidapi kurvāṇo dagdhakarmabījo na punaḥ saṁsārabhāgjīvanneva vimukto bhavet — Iti yāvat||66||
Thus (evam), if (ced) "karma or action (karma) which is completely suitable (samucita) in accordance with the state of not-Self (anātmatayā) is (bhavati) for the Transmigration (saṁsaraṇāya) of the limited individual (pramātuḥ... iti)", then (tarhi) "the essential nature (sva-rūpam) of the Self (ātma) must be expressed (vaktavyam) (at some point in time) so that (yena) (such a limited individual) is not (na syāt) (any longer) someone transmigrating (from one body to the next) (saṁsārī... iti)". Although (api) (that topic) was (already) explained (pratipāditam), (Abhinavagupta) talks (about it) (kathayati) again (in the following three stanzas) (punar) for touching the hearts (hṛdayaṅgamī-kartum) of the disciples (śiṣya-jana):
However (punar), if (yadi) someone became aware of (vibudhyeta) the Self (ātmānam) as being (mayam) Śiva (śiva), (that is to say, if he realized that his own Self is Him) who is Pure Consciousness (bodham) devoid of mala-s or impurities (amalam), who is the Knower and Doer (boddhṛ-kartṛ-mayam) that transcends (samuttīrṇam) all (sarva), All-pervasive (vitatam), whose Form (rūpam) is Brightness (bhā) (never) setting (or) rising (anastamita-udita), whose Resolutions or definite Desires (saṅkalpam) (always) come true (satya), who is Free from (vikalam) directions --space-- (dik), time (kāla) (and) formation --generation of forms-- (kalana), Immovable (dhruvam), Imperishable (avyayam), the (Free) Lord (īśvaram) who is exceedingly Complete --very Full-- (suparipūrṇam), the sole (eka) Agent (kartāram) performing (viracana) the emergence (udaya) (and) dissolution (pralaya) of the numerous (bahutara) groups (vrāta) of powers (śakti), (and) the very skillful Author (suvedhasam) of the acts and precepts (vidhi) relating to the universal manifestation --creation-- (sṛṣṭi) and so forth (ādi), (then) how (katham iva) could he (possibly) be (syāt) a transmigratory creature (saṁsārī)? In the case of someone who is that Vitata or All-pervasive (vitatasya), how (kutas) (could there be his) moving --transmigrating-- (saraṇam) (and) to where possibly (kva vā)?||64-66||
However (punar), if (yadi) an individual --a knower or experient-- (pramātā) whose heart (hṛdayaḥ) has been pierced (viddha) by the highest (para) śaktipāta --descent of Power-- (śakti-pāta) became aware of (vibudhyeta) his own Self (sva-ātmānam) as being (mayam) Śiva (śiva), i.e. (if he) fully knew (his own Self) (vijānīyāt) to be one (eka) compact mass (ghanam) of Consciousness (cit) (and) Bliss (ānanda) after having trampled on --crushed-- (adhaspadīkṛtya) the false conception (abhimānam) that the body (deha), etc. (ādi) are (real) subjectivity --the real Subject-- (pramātṛtā), (then) how (katham iva) —in what manner (kena prakāreṇa)— (could) he (saḥ) —whose state (bhāvaḥ) is that of one who knows that his own Self is the Great Lord (parijñāta-sva-ātma-mahā-īśvara)— (possibly) be (bhavet) a transmigratory creature (saṁsārī), viz. someone who is habituated to (śīlaḥ) transmigrating (from one body to another body) (saṁsaraṇa)? He (could) not be (like that) (na syāt)! This is the sense (iti yāvat). Because (yatas) someone whose nature (ātmā) (is based on) a subtle body (puryaṣṭaka) consisting of (rūpa) Consciousness (cit) (and) inert matter (acit) transmigrates (saṁsarati) by means of (his) association (sambandhena) with Kārmamala (kārma-mala). Nevertheless (punar), somebody whose one (eka) form (mūrtiḥ) is Consciousness (cit) —someone who is Śiva (śiva-mayaḥ)—, in whom the sheaths (of Māyā) (kañcukaḥ) (and) the impurities (such as) Āṇavamala, etc. (āṇava-ādi-mala) have disappeared (prakṣīṇa), how (katham) (could) he (saḥ) (be) a transmigratory creature (saṁsārī)? This is the purport (iti tātparyam).
An objection (nanu): "(If he) were (syāt... bhavet) somebody whose one (eka) form (mūrtiḥ) is Consciousness (cit) and (at the same time) (ca) a transmigratory being (saṁsārī... iti), what (kim) would be wrong (with that) (duṣyet... iti)?". Having so objected (evam āśaṅkya), (Abhinavagupta) said (as a sort of reply) (āha): "Vitata" --in the second portion of the stanza 64-- (vitata), etc. (iti ādi). Since he is (now) all-pervasive (sarva-vyāpitvāt), how (kutas) (could there be) his (tasya) moving (saraṇam) --his transmigrating-- in the case of (this) subject (pramātuḥ) who has become Full (pūrṇasya) —after the destruction (parikṣayāt) of the vāsanā-s or tendencies (vāsanā) of his own previous deeds (pūrva-svakṛta) (based on) the erroneous conception (abhimāna) of being the body (deha), etc. (ādi)— (and) Vitata --lit. expanded-- (vitatasya), i.e. one whose form (ākārasya) is not bounded (anavacchinna) by space (deśa) (and) time (kāla)? What (kim) is there (asti) different from (atiriktam) him (tad) with regard to (apekṣya) whatever existing reality (yad-vastu)? (Consequently,) what (kim) transmigrating (saṁsaraṇam) (or) moving (gamanam) could he do (kuryāt) regarding another portion --or "regarding a portion located elsewhere"-- (anyatra bhinne) (as if he were) separated (viśliṣṭaḥ) from that (tatas)? Because (yatas) there are (sambhavaḥ) kāraka-s --notions of case-- (kāraka) (such as) ablative (āpādāna), locative (adhikaraṇa), etc. (ādi) in the case of someone who is bounded (avacchinnasya) by the false conception (abhimāna) that the body (deha), etc. (ādi) (are real) subjectivity --the real Subject-- (pramātṛtā) most assuredly (kila), but (punar) (with reference to) the subject (pramātā) who (yaḥ), having become (bhūtaḥ) Brahma (brahma), is (now) one (eka) compact mass (ghanaḥ) of Consciousness (cit) not being bounded by (anavacchinna) space (deśa) (and) time (kālaḥ), "it would not be (na bhavet) appropriate to talk (vācas-yuktiḥ) about his transmigrating (tasya saṁsaraṇe... iti)".
"Of what kind (kīdṛśam) is (rūpam) the Śiva (śiva) he --the subject or individual-- would become aware of (vibudhyeta) as being the Self (ātmānam... iti)?". (Abhinavagupta) said (as a sort of response) (āha): "Amalaṁ bodham" (amalam bodham) --within the first portion of the stanza 64--, etc. (iti-ādi). (He would become aware of) Him (tam) whose (yasya) group (pracaya) of impurities (such as) Āṇavamala, etc. (āṇava-ādi-mala) is gone (apagataḥ). Hence (atas eva) (He is known as) Bodha (bodham) (or) Pure (śuddha) Consciousness in Absolute Freedom (caitanyam) because of Its spotlessness (vaimalyāt).
In like manner (tathā), (he would become aware of) Him (tam) "whose (yasya) Absolute Freedom (svātantryam) as regards Knowledge and Action (jñāna-kriyā) in question (prakṛtam) transcends (samuttīrṇam) all (sarva), i.e. (His Absolute Freedom is) unsurpassed (niratiśayam... iti)". (In other words, he would become aware of Him) who is Vitata (vitatam) (or) All-pervasive (vyāpinam) due to the absence (abhāvāt) of a division (viccheda) produced (kṛta) by space (deśa), etc. (ādi).
In the same way (tathā), setting and rising (asta-udite) —dissolution and emergence (pralaya-udayau)— are not present (avidyamāne) in the case of Bhās --Brightness-- which is the Light of Consciousness (yasyāḥ bhāsaḥ bodha-dīpteḥ). (He would become aware of) Him (tam) whose (yasya) Form (rūpam) (or) Body (dehaḥ) (is) that (Bhās or Brightness) (sā eva).
Moreover (anyat ca), (he would become aware of) Him (tam) who is of such a kind (evaṁvidham), viz. ("Satyasaṅkalpa" or One) whose (yasya) Resolutions or definite Desires (saṅkalpāḥ) —the pastimes (vihārāḥ) of His (sva) Will (icchā)— (come) "satya" (satyāḥ) (or) true (paramārthāḥ); (in other words,) "whatever (yad yad) He desires (icchati), that (tad) happens (bhavati) exactly like that (tathā eva... iti)".
Likewise (tathā), (he would become aware of Him) who is Free from (virahitam) the (internal) deliberations (carcābhiḥ) having to do with directions --space--, time and generation of forms (dik-kāla-ākāra-kalanābhiḥ) on account of (yogāt) (His) qualities (dharma) of omnipresence (vyāpitva) (and) eternity (nityatva). For this very reason (atas eva), (He is also) "Dhruva" (dhruvam) (or) Immovable (kūṭastham) (and) "Avyaya" (avyayam) (or) Imperishable (avināśinam).
Similarly (tathā), (he would become aware of Him who is) "Īśvara" (īśvaram) (or) Free (svatantram).
Besides (anyat ca), in like manner (tathā), (he would become aware of Him who is) "Suparipūrṇa" (su-paripūrṇam) (or) exceedingly (suṣṭhu) Complete (nirākāṅkṣam).
Afterward (tadanu), (the phrase "Bahutaraśaktivrāta" in the second portion of the stanza 65 means) the numerous (bahutarāṇi) (or) abundant (prabhūtāni) groups (vrātāni) of powers (śakti) (such as) a pot (ghaṭa), a cloth (paṭa), etc. (ādi) which spring from (samutthāni) multitudes (rāśi) of words (śabda) (and) are presided (adhiṣṭhitāni) by powers (śakti) (such as) Brāhmī (brāhmī), etc. (ādi). (He would become aware of Him who is) Free (svatantram) with regard to performing (vidhau) the generation (utpatti) (and) dissolution (laya) of them (all) --of the aforesaid groups of powers-- (teṣām).
Moreover (anyat ca), (he would become aware of Him who is) "Sṛṣṭyādividhisuvedhasa" (sṛṣṭi-ādi-vidhi-suvedhasam), (namely,) the very skillful (supravīṇam) "Vedhasa" (vedhasam) (or) Author (vidhātāram) of the acts and precepts (vidhi) relating to the universal manifestation --creation-- (sṛṣṭi) and so on (ādi). In this way (iti), the one who knows (jānānaḥ) himself --his own Self-- (sva-ātma) to be the completely (sarvatas) Full and Perfect (paripūrṇam) Great Lord (mahā-īśvaram) endowed with such attributes (evamādi-viśeṣaṇaiḥ), though (api) he does (kurvāṇaḥ) anything whatsoever (yad kiñcid), he does not, however, partake in (na punar... bhāk) Saṁsāra --Transmigration replete with misery-- (saṁsāra) (since) the seeds --residual impressions-- (bījaḥ) derived from (his) actions (karma) are burnt (dagdha). He is (bhavet) one who is totally liberated (vimuktaḥ) while living (jīvat eva). This is the meaning (iti yāvat)||66||
Without notes of explanation yet
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