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Parātrīśikāvivaraṇa (Paratrishika Vivarana): Stanzas 1 to 2 - Part 3 - Non-dual Shaivism of Kashmir
Normal translation
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Introduction
Parātrīśikāvivaraṇa continues. Abhinavagupta keeps commenting on the stanza 1 of Parātrīśikā.
This is the third part of the commentary on the stanzas 1-2.
I will write a "global long explanation" below the translation itself, as if I use the system based on individual "notes of explanation" as usual, there will be too many notes as to be practical. Besides, to program so many notes of explanation, one by one, would be extremely time-consuming too. With this "global long explanation" I will strive to make this text so understandable to the average reader as possible!
Abhinavagupta's Sanskrit will be in dark green color. In turn, within the transliteration, the Abhinavagupta's comments will be shown in black. Also, within the translation, the commentary by Abhinavagupta (i.e. the Vivaraṇa) will contain words in both black and red colors.
Read Parātrīśikāvivaraṇa 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 1 (Third part of the commentary)
तस्मात्तमपि प्रत्यय एवंविधवाक्यकरणमयुक्तमेव। न च तरपस्तमप् अधिकमतिशयमभिदध्यात्। एवं तावत्तु स्यात् — अविवक्षिते प्रतियोगिविशेषे तमप्प्रयोगः प्रतियोगिविशेषापेक्षायां तु तरप् प्रतियोग्यपेक्षैव द्विवचनविभज्योपपदार्थ एक एव हि प्रतियोगी भवेदनयोरयं शुक्लोऽतिशयेनेति न तृतीयः प्रतीयते निर्धारणार्थेन प्रथमस्यैव प्रतियोगित्वावगतेः। न च द्विप्रभृत्यपेक्षा भवत्येकस्य युगपदेकैकापेक्षा मता — इति तस्य क्रमेण नाधिकोऽर्थः कश्चित्। तारतम्यमिति तु प्रयोगः क्रमातिशयेऽव्युत्पन्न एव रूढ न तु तरप्तमप्प्रत्ययार्थानुगमात्तार्यं ताम्यमित्याद्यपि हि स्यात्। तदलमकाण्डे श्रुतलवकौशलप्रथनेन। इह तु उत्तरक्रमिकप्रतियोग्यपेक्षायां तरप्। प्रतियोग्यनपेक्षायामनुत्तममित्यपि प्रयोगेऽयमेवार्थः। तथाह्यागमान्तरे
अद्यापि यन्न विदितं सिद्धानां बोधशालिनाम्।
न चाप्यविदितं कस्य किमप्येकमनुत्तमम्॥
इति। एवं स्वातन्त्र्यसाराकलितक्रियाशक्तिशरीरमनुत्तरम्। तदुक्तमुत्पलदेवपादैः
सक्रमत्वं च लौकिक्याः क्रियायाः कालशक्तितः।
घटते न तु शाश्वत्याः प्राभव्याः स्यात्प्रभोरिव॥
इति। तद् व्याख्यातमिदमनुत्तरं षोडशधा। यदुक्तं त्रिकसारशास्त्रे
अनुत्तरं तद्धृदयं हृदये ग्रन्थिरूपता।
ग्रन्थिं षोडशधा ज्ञात्वा कुर्यात्कर्म यथासुखम्॥
इति। तथा
हृदये यः स्थितो ग्रन्थिः...।
इत्यादि। तद् ईदृगनुत्तरं केन प्रकारेण किमुत्तररूपपरित्यागेन उत स्विदन्यथा — इति। कश्चायं प्रकारः — यदनुत्तरं सर्वमिदं हि ज्ञानज्ञेयजातं सर्वत एवान्योन्यं भेदमयं विरोधमुपलभते ततश्चेदमौत्तराधर्यं भवेदेव — इति कस्मिंश्च प्रकारे मोक्ष एव किं वा बन्धाभिमतेऽपि — इति थमुप्रत्ययस्य विभक्तिविशेषार्थानियमेन प्रकारमात्रे विधानात्प्रकारमात्रविषय एवायं प्रश्नः। देव इति व्याख्यातम्। कुलं स्थूलसूक्ष्मपरप्राणेन्द्रियभूतादि समूहात्मतया कार्यकारणभावाच्च। यथोक्तम्
संहत्यकारित्वात्
इति। तथा कुलं बोधस्यैवाश्यानरूपतया यथावस्थानाद्बोधस्वातन्त्र्यादेव चास्य बन्धाभिमानात्। उक्तं हि कुल संस्त्याने बन्धुषु चेति। नहि प्रकाशैकात्मकबोधैकरूपादृते किमप्येषामप्रकाशमानं वपुरुपपद्यते तत्र कुले भवा कौलिकी सिद्धिः — तथात्वदार्ढ्यं परिवृत्त्य आनन्दरूपं हृदयस्वभावपरसंविदात्मकशिवविमर्शतादात्म्यं तां सिद्धिं ददात्यनुत्तरस्वरूपतादात्म्ये हि कुलं तथा भवति। यथोक्तम्
व्यतिरेकेतराभ्यां हि निश्चयोऽन्यनिजात्मनोः।
व्यवस्थितिः प्रतिष्ठाथ सिद्धिर्निर्वृत्तिरुच्यते॥
इति। सद्य इति शब्दः समानेऽहनि इत्यर्थवृत्तिरुक्तनयेन अह्नोऽनवस्थितत्वात्समाने क्षण इत्यत्रार्थे वर्तते। समानत्वं च क्षणस्य न सादृश्यमपितु तत्त्वपर्यवसाय्येवैवमेव सद्यःशब्दात्प्रतीतेः। अतस्तस्मिन्नेव क्षण इति वर्तमानक्षणस्य सावधारणत्वेन भूतभविष्यत्क्षणान्तरनिरासे तदुभयापेक्षकलनाप्राणां वर्तमानस्यापि कालतां निरस्येत यतो यदिदं परमेश्वरस्य भैरवभानो रश्मिचक्रात्मकं निजभासास्फारमयं कुलमुक्तं तच्च यदा अन्तर्मुखपरभैरवसंवित्तादात्म्यलक्षणं निरोधमेति तदैव परमानन्दामृतास्वादमयमदेशकालकलितमनुत्तरं ध्रुवं विसर्गरूपं सततोदितम्। तदुक्तं श्रीवाद्यतन्त्रे
संरुध्य रश्मिचक्रं स्वं पीत्वामृतमनुत्तमम्।
कालोभयापरिच्छिन्नं वर्तमाने सुखी भवेत्॥
इति। विस्तारितश्च विस्तरतोऽन्यत्र मयैव कालोभयापरिच्छेदः। तथा कुलात्प्राणदेहादेरागता सिद्धिर्भेदप्राणानां नीलसुखादीनां निश्चयरूपा तां ददातीति — शरीरादयो हि झगित्यनुत्तरध्रुवविसर्गवीर्यावेशेनाकालकलितेन प्राणादिमध्यमसोपानारोहेणैव भावानां तथात्वनिश्चयरूपां सिद्धिं विदधते। यथोक्तम्
अपि त्वात्मबलस्पर्शात्पुरुषस्तत्समो भवेत्।
इति। तथा
... करणानीव देहिनाम्।
इति। तथा कुले शिवशक्त्यात्मनि सन्निहितेऽपि सिद्धिरुक्तनयेन जीवन्मुक्ततामयी समभिलषिताणिमादिप्रसवपदा तां सद्योऽनाकलितमेव भावनाकरणादिरहितत्वेनैव ददाति। यदुक्तं श्रीसोमानन्दपादैः
भावनाकरणाभ्यां किं शिवस्य सततोदितेः।
इति। तथा
एकवारं प्रमाणेन शास्त्राद्वा गुरुवाक्यतः।
ज्ञाते शिवत्वे सर्वस्थे प्रतिपत्त्या दृढात्मना॥
करणेन नास्ति कृत्यं क्वापि भावनयापि वा॥
इति। कुले जाता सिद्धिः शाक्तहादिरूपप्रसरणादारभ्य बहिर्भावपटलविकासपर्यन्तं भेदावभासमानता तां ददाति। तदेव ह्यनुत्तरं महाप्रकाशात्म अन्तःकृतबोधमयविश्वभावप्रसरमनुत्तरादेव निरतिशयस्वातन्त्र्यैश्वर्यचमत्कारभराद्भेदं विकासयति। नह्यप्रकाशरूपं भावविकासप्रकाशे कारणं भवेत्प्रकाशात्मकं चेन्नूनं तत् परमेश्वरभैरवभट्टारकरूपमेव — इति किमपरेण वाग्जालेन। तथा येनानुत्तरेण विशेषेण ज्ञाता मात्रा मानेन प्रमात्मना त्राणं पालनं पतित्वं यासां प्रमातृप्रमाणप्रमेयप्रमितिरूपाणां ता मात्रा विज्ञाता येन तद् विज्ञातमात्रम्। तया विशेषेण प्रतिपत्तिदार्ढ्यबन्धेन यज् ज्ञातं तद् विभातमेव न पुनर् भावनीयं सकृद्विभातात्मत्वात्। तथा ज्ञातमात्रं ज्ञातमेव ज्ञेयैकरूपत्वान्न तु कदाचिज्ज्ञातृरूपं घटादि तथा ज्ञाता ज्ञेयरूपा भेदमयीयं माया तदुभयं विगतं यत्र तद् विज्ञातमात्रं घटादयो यत्र ज्ञात्रेकरूपत्वेन स्वप्रकाशात्मानो यत्र च माया न प्रभवति तेन विज्ञातमात्रेण। खे ब्रह्मण्यभेदरूपे स्थित्वा चरति — विषयमवगमयति तथा हानादानादिचेष्टां विधत्ते स्वरूपे चास्त इति खेचर्यन्तर्बहिष्करणतदर्थसुखादिनीलादिरूपा। तथाहि वेद्यवेदकभावानुल्लासिपदे शून्ये संविन्मात्रदृगुल्लासे संवेद्यगतान्तरैक्यरूपदिश्यमानभेदोल्लासे स्फुटभेदोद्रेके च क्रमेण व्योमचरीगोचरीदिक्चरीभूचरीभूता याः शक्तयस्ता वस्तुत उक्तनयेन स्वभावचरखेचरीरूपशक्त्यविभक्ता एव — इत्येकैव सा पारमेश्वरी शक्तिः। यदुक्तम्
शक्तयोऽस्य जगत् कृत्स्नं शक्तिमांस्तु महेश्वरः।
इति। ततः स्त्रीलिङ्गेन निर्देशः। नह्यात्मनो मनस इन्द्रियाणां बाह्यानां च भेदविषयस्य व्यवस्थापनं व्यवस्था च युज्यते — अभिसङ्धानाद्ययोगादप्रकाशात्वाच्च। सैव खेचरी कामक्रोधादिरूपतया वैषम्येन लक्ष्यते तस्याः समता सर्वत्रैव परिपूर्णभैरवस्वभावात्। अणुमात्रमप्यविकलानुत्तरस्वरूपापरिज्ञानमेव चित्तवृत्तीनां वैषम्यम्। स एव च संसारोऽपूर्णाभिमानेन स्वात्मन्यणुत्वापादनादाणवमलस्य तदपूर्णरूपपरिपूरणाकाङ्क्षायां भेददर्शनान्मायाख्यस्य मलस्य तच्छुभाशुभवासनाग्रहेण कार्ममलस्य चोल्लासात्स्वरूपापरिज्ञानमयतद्वैषम्यनिवृत्तौ मलाभावात्क्रोधमोहादिवृत्तयो हि परिपूर्णभगवद्भैरवभट्टारकसंविदात्मिका एव। यदुक्तं श्रीसोमानन्दपादैः
... तत्सरत्प्रकृतिः शिवः।
इति। तथा
सुखे दुःखे विमोहे च स्थितोऽहं परमः शिवः।
इति।
दुःखेऽपि प्रविकासेन स्थैर्यार्थे धृतिसङ्गमात्।
इत्यादि। क्रोधादिवृत्तयो हि चिच्चमत्कारतादात्म्यादन्यथा तत्स्वरूपलाभस्यैवायोगाच्च। पारमेश्वर्यः करणदेवता एव भगवत्यस्तास्ताः क्रीडा वितन्वन्त्यः शिवार्कस्य दीधितिरूपास्तथा ता एव तत्तत्परस्परसाङ्कर्यलब्धासङ्ख्येयरूपास्तत्तदुच्चाटनमारणशान्त्यादिरूपेषु कर्मसु परिकल्पिततत्तत्समुचितसौम्यरौद्रप्रकाराः कृत्यादिभेदाद्देवतात्वेनोपास्या उक्ता मतादिशास्त्रेषु भगवद्भैरवभट्टारकपरिवारभूताश्च। यथोक्तम्
उच्चाटने काकवक्त्रा...।
इत्याद्युपक्रम्य
ता एव देवदेवस्य रश्मयः कादिधारिकाः॥
इत्यादि। तथात्वेन त्वपरिज्ञातस्वरूपाश्चिच्चमत्कारं विकल्पेऽपि निर्विकल्पैकसारं तेन तेन विचित्रवर्णाक्षरपुञ्जात्मना घोरतरात्मना विकल्परूपेण देवतात्मना शङ्कातङ्कानुप्रवेशेन तिरोदधत्यः सांसारिकपाश्यपशुभावदायिन्यः। यथोक्तम्
पीठेश्वर्यो महाघोरा मोहयन्ति मुहुर्मुहुः।
इति। तथा
विषयेष्वेव संलीनानधोऽधः पातयन्त्यणून्।
इत्यादि। तथा
शब्दराशिसमुत्थस्य शक्तिवर्गस्य भोग्यताम्।
कलाविलुप्तविभवो गतः सन् स पशुः स्मृतः॥
इति। ज्ञातस्वरूपास्ता एवोक्तयुक्त्या जीवन्मुक्तताप्रदायिन्यः। तथोक्तम्
यदा त्वेकत्र संरूढस्तदा तस्य लयोद्भवौ।
नियच्छन् भोक्तृतामेति ततश्चक्रेश्वरो भवेत्॥
इति। स्वरूपपरिज्ञानं चैतावदेव — यद् एतासु क्रोधादिषु वृत्तिषूदयसमयनिर्विकल्पैकरूपासु विकल्पोऽप्युदयमानो वर्णराशिसमारब्धतत्तद्विचित्रशब्दरूषितत्वेऽपि न तादृशेन वर्णपुञ्जात्मना शक्तिचक्रेण युज्यते यत्तस्य प्राक्तननिर्विकल्पैकव्यवहारमयस्य विकल्पात्मनो मातुः स्वरूपं खण्डयेत्। न च विकल्पा अनुभवाद्विकल्पान्तराद्वा भिन्ना अपि तु स एवैकः स्वातन्त्र्यभेदितभावोपरागलब्धभेदभूताद्यभिधविज्ञानचक्रप्रभुस्तदेवं खेचरीसाम्यमेव मोक्षस्तच्च अनुत्तरस्वरूपपरिज्ञानमेव सततोदितं परमेश्वर्याः शिवात्मनि सङ्घट्टसमापत्त्या उभयविमर्शानन्दरूढि।...
Tasmāttamapi pratyaya evaṁvidhavākyakaraṇamayuktameva| Na ca tarapastamap adhikamatiśayamabhidadhyāt| Evaṁ tāvattu syāt — Avivakṣite pratiyogiviśeṣe tamapprayogaḥ pratiyogiviśeṣāpekṣāyāṁ tu tarap pratiyogyapekṣaiva dvivacanavibhajyopapadārtha eka eva hi pratiyogī bhavedanayorayaṁ śuklo'tiśayeneti na tṛtīyaḥ pratīyate nirdhāraṇārthena prathamasyaiva pratiyogitvāvagateḥ| Na ca dviprabhṛtyapekṣā bhavatyekasya yugapadekaikāpekṣā matā — Iti tasya krameṇa nādhiko'rthaḥ kaścit| Tāratamyamiti tu prayogaḥ kramātiśaye'vyutpanna eva rūḍha na tu taraptamappratyayārthānugamāttāryaṁ tāmyamityādyapi hi syāt| Tadalamakāṇḍe śrutalavakauśalaprathanena| Iha tu uttarakramikapratiyogyapekṣāyāṁ tarap| Pratiyogyanapekṣāyāmanuttamamityapi prayoge'yamevārthaḥ| Tathāhyāgamāntare
Adyāpi yanna viditaṁ siddhānāṁ bodhaśālinām|
Na cāpyaviditaṁ kasya kimapyekamanuttamam||
iti| Evaṁ svātantryasārākalitakriyāśaktiśarīramanuttaram| Taduktamutpaladevapādaiḥ
Sakramatvaṁ ca laukikyāḥ kriyāyāḥ kālaśaktitaḥ|
Ghaṭate na tu śāśvatyāḥ prābhavyāḥ syātprabhoriva||
iti| Tad vyākhyātamidamanuttaraṁ ṣoḍaśadhā| Yaduktaṁ trikasāraśāstre
Anuttaraṁ taddhṛdayaṁ hṛdaye granthirūpatā|
Granthiṁ ṣoḍaśadhā jñātvā kuryātkarma yathāsukham||
iti| Tathā
Hṛdaye yaḥ sthito granthiḥ...|
ityādi| Tad īdṛganuttaraṁ kena prakāreṇa kimuttararūpaparityāgena uta svidanyathā — Iti| Kaścāyaṁ prakāraḥ — Yadanuttaraṁ sarvamidaṁ hi jñānajñeyajātaṁ sarvata evānyonyaṁ bhedamayaṁ virodhamupalabhate tataścedamauttarādharyaṁ bhavedeva — Iti kasmiṁśca prakāre mokṣa eva kiṁ vā bandhābhimate'pi — Iti thamupratyayasya vibhaktiviśeṣārthāniyamena prakāramātre vidhānātprakāramātraviṣaya evāyaṁ praśnaḥ| Deva iti vyākhyātam| Kulaṁ sthūlasūkṣmaparaprāṇendriyabhūtādi samūhātmatayā kāryakāraṇabhāvācca| Yathoktam
Saṁhatyakāritvāt
iti| Tathā kulaṁ bodhasyaivāśyānarūpatayā yathāvasthānādbodhasvātantryādeva cāsya bandhābhimānāt| Uktaṁ hi kula saṁstyāne bandhuṣu ceti| Nahi prakāśaikātmakabodhaikarūpādṛte kimapyeṣāmaprakāśamānaṁ vapurupapadyate tatra kule bhavā kaulikī siddhiḥ — Tathātvadārḍhyaṁ parivṛttya ānandarūpaṁ hṛdayasvabhāvaparasaṁvidātmakaśivavimarśatādātmyaṁ tāṁ siddhiṁ dadātyanuttarasvarūpatādātmye hi kulaṁ tathā bhavati| Yathoktam
Vyatireketarābhyāṁ hi niścayo'nyanijātmanoḥ|
Vyavasthitiḥ pratiṣṭhātha siddhirnirvṛttirucyate||
iti| Sadya iti śabdaḥ samāne'hani ityarthavṛttiruktanayena ahno'navasthitatvātsamāne kṣaṇa ityatrārthe vartate| Samānatvaṁ ca kṣaṇasya na sādṛśyamapitu tattvaparyavasāyyevaivameva sadyaḥśabdātpratīteḥ| Atastasminneva kṣaṇa iti vartamānakṣaṇasya sāvadhāraṇatvena bhūtabhaviṣyatkṣaṇāntaranirāse tadubhayāpekṣakalanāprāṇāṁ vartamānasyāpi kālatāṁ nirasyeta yato yadidaṁ parameśvarasya bhairavabhāno raśmicakrātmakaṁ nijabhāsāsphāramayaṁ kulamuktaṁ tacca yadā antarmukhaparabhairavasaṁvittādātmyalakṣaṇaṁ nirodhameti tadaiva paramānandāmṛtāsvādamayamadeśakālakalitamanuttaraṁ dhruvaṁ visargarūpaṁ satatoditam| Taduktaṁ śrīvādyatantre
Saṁrudhya raśmicakraṁ svaṁ pītvāmṛtamanuttamam|
Kālobhayāparicchinnaṁ vartamāne sukhī bhavet||
iti| Vistāritaśca vistarato'nyatra mayaiva kālobhayāparicchedaḥ| Tathā kulātprāṇadehāderāgatā siddhirbhedaprāṇānāṁ nīlasukhādīnāṁ niścayarūpā tāṁ dadātīti — Śarīrādayo hi jhagityanuttaradhruvavisargavīryāveśenākālakalitena prāṇādimadhyamasopānāroheṇaiva bhāvānāṁ tathātvaniścayarūpāṁ siddhiṁ vidadhate| Yathoktam
Api tvātmabalasparśātpuruṣastatsamo bhavet|
iti| Tathā
... karaṇānīva dehinām|
iti| Tathā kule śivaśaktyātmani sannihite'pi siddhiruktanayena jīvanmuktatāmayī samabhilaṣitāṇimādiprasavapadā tāṁ sadyo'nākalitameva bhāvanākaraṇādirahitatvenaiva dadāti| Yaduktaṁ śrīsomānandapādaiḥ
Bhāvanākaraṇābhyāṁ kiṁ śivasya satatoditeḥ|
iti| Tathā
Ekavāraṁ pramāṇena śāstrādvā guruvākyataḥ|
Jñāte śivatve sarvasthe pratipattyā dṛḍhātmanā||
Karaṇena nāsti kṛtyaṁ kvāpi bhāvanayāpi vā||
iti| Kule jātā siddhiḥ śāktahādirūpaprasaraṇādārabhya bahirbhāvapaṭalavikāsaparyantaṁ bhedāvabhāsamānatā tāṁ dadāti| Tadeva hyanuttaraṁ mahāprakāśātma antaḥkṛtabodhamayaviśvabhāvaprasaramanuttarādeva niratiśayasvātantryaiśvaryacamatkārabharādbhedaṁ vikāsayati| Nahyaprakāśarūpaṁ bhāvavikāsaprakāśe kāraṇaṁ bhavetprakāśātmakaṁ cennūnaṁ tat parameśvarabhairavabhaṭṭārakarūpameva — Iti kimapareṇa vāgjālena| Tathā yenānuttareṇa viśeṣeṇa jñātā mātrā mānena pramātmanā trāṇaṁ pālanaṁ patitvaṁ yāsāṁ pramātṛpramāṇaprameyapramitirūpāṇāṁ tā mātrā vijñātā yena tad vijñātamātram| Tayā viśeṣeṇa pratipattidārḍhyabandhena yaj jñātaṁ tad vibhātameva na punar bhāvanīyaṁ sakṛdvibhātātmatvāt| Tathā jñātamātraṁ jñātameva jñeyaikarūpatvānna tu kadācijjñātṛrūpaṁ ghaṭādi tathā jñātā jñeyarūpā bhedamayīyaṁ māyā tadubhayaṁ vigataṁ yatra tad vijñātamātraṁ ghaṭādayo yatra jñātrekarūpatvena svaprakāśātmāno yatra ca māyā na prabhavati tena vijñātamātreṇa| Khe brahmaṇyabhedarūpe sthitvā carati — Viṣayamavagamayati tathā hānādānādiceṣṭāṁ vidhatte svarūpe cāsta iti khecaryantarbahiṣkaraṇatadarthasukhādinīlādirūpā| Tathāhi vedyavedakabhāvānullāsipade śūnye saṁvinmātradṛgullāse saṁvedyagatāntaraikyarūpadiśyamānabhedollāse sphuṭabhedodreke ca krameṇa vyomacarīgocarīdikcarībhūcarībhūtā yāḥ śaktayastā vastuta uktanayena svabhāvacarakhecarīrūpaśaktyavibhaktā eva — Ityekaiva sā pārameśvarī śaktiḥ| Yaduktam
Śaktayo'sya jagat kṛtsnaṁ śaktimāṁstu maheśvaraḥ|
iti| Tataḥ strīliṅgena nirdeśaḥ| Nahyātmano manasa indriyāṇāṁ bāhyānāṁ ca bhedaviṣayasya vyavasthāpanaṁ vyavasthā ca yujyate — Abhisaṅdhānādyayogādaprakāśātvācca| Saiva khecarī kāmakrodhādirūpatayā vaiṣamyena lakṣyate tasyāḥ samatā sarvatraiva paripūrṇabhairavasvabhāvāt| Aṇumātramapyavikalānuttarasvarūpāparijñānameva cittavṛttīnāṁ vaiṣamyam| Sa eva ca saṁsāro'pūrṇābhimānena svātmanyaṇutvāpādanādāṇavamalasya tadapūrṇarūpaparipūraṇākāṅkṣāyāṁ bhedadarśanānmāyākhyasya malasya tacchubhāśubhavāsanāgraheṇa kārmamalasya collāsātsvarūpāparijñānamayatadvaiṣamyanivṛttau malābhāvātkrodhamohādivṛttayo hi paripūrṇabhagavadbhairavabhaṭṭārakasaṁvidātmikā eva| Yaduktaṁ śrīsomānandapādaiḥ
... tatsaratprakṛtiḥ śivaḥ|
iti| Tathā
Sukhe duḥkhe vimohe ca sthito'haṁ paramaḥ śivaḥ|
iti|
Duḥkhe'pi pravikāsena sthairyārthe dhṛtisaṅgamāt|
ityādi| Krodhādivṛttayo hi ciccamatkāratādātmyādanyathā tatsvarūpalābhasyaivāyogācca| Pārameśvaryaḥ karaṇadevatā eva bhagavatyastāstāḥ krīḍā vitanvantyaḥ śivārkasya dīdhitirūpāstathā tā eva tattatparasparasāṅkaryalabdhāsaṅkhyeyarūpāstattaduccāṭanamāraṇaśāntyādirūpeṣu karmasu parikalpitatattatsamucitasaumyaraudraprakārāḥ kṛtyādibhedāddevatātvenopāsyā uktā matādiśāstreṣu bhagavadbhairavabhaṭṭārakaparivārabhūtāśca| Yathoktam
Uccāṭane kākavaktrā...|
ityādyupakramya
Tā eva devadevasya raśmayaḥ kādidhārikāḥ||
ityādi| Tathātvena tvaparijñātasvarūpāściccamatkāraṁ vikalpe'pi nirvikalpaikasāraṁ tena tena vicitravarṇākṣarapuñjātmanā ghoratarātmanā vikalparūpeṇa devatātmanā śaṅkātaṅkānupraveśena tirodadhatyaḥ sāṁsārikapāśyapaśubhāvadāyinyaḥ| Yathoktam
Pīṭheśvaryo mahāghorā mohayanti muhurmuhuḥ|
iti| Tathā
Viṣayeṣveva saṁlīnānadho'dhaḥ pātayantyaṇūn|
ityādi| Tathā
Śabdarāśisamutthasya śaktivargasya bhogyatām|
Kalāviluptavibhavo gataḥ san sa paśuḥ smṛtaḥ||
iti| Jñātasvarūpāstā evoktayuktyā jīvanmuktatāpradāyinyaḥ| Tathoktam
Yadā tvekatra saṁrūḍhastadā tasya layodbhavau|
Niyacchan bhoktṛtāmeti tataścakreśvaro bhavet||
iti| Svarūpaparijñānaṁ caitāvadeva — Yad etāsu krodhādiṣu vṛttiṣūdayasamayanirvikalpaikarūpāsu vikalpo'pyudayamāno varṇarāśisamārabdhatattadvicitraśabdarūṣitatve'pi na tādṛśena varṇapuñjātmanā śakticakreṇa yujyate yattasya prāktananirvikalpaikavyavahāramayasya vikalpātmano mātuḥ svarūpaṁ khaṇḍayet| Na ca vikalpā anubhavādvikalpāntarādvā bhinnā api tu sa evaikaḥ svātantryabheditabhāvoparāgalabdhabhedabhūtādyabhidhavijñānacakraprabhustadevaṁ khecarīsāmyameva mokṣastacca anuttarasvarūpaparijñānameva satatoditaṁ parameśvaryāḥ śivātmani saṅghaṭṭasamāpattyā ubhayavimarśānandarūḍhi|...
Therefore (tasmāt), the formation (karaṇam) of such (evaṁvidha) a sentence (vākya) with reference to the suffix "tamap" --i.e. by using it in Anuttama instead of Anuttara-- (tamapi pratyaye) (is) certainly (eva) unsuitable (ayuktam).
Nor does (na ca) "tamap" (tamap) express (abhidadhyāt) much more (adhikam atiśayam) than "tarap" (tarapaḥ).
In this way (evam), now (tāvat tu) (this) would be (the final meaning) (syāt): The use (prayogaḥ) of "tamap" (tamap) (takes place) when a particular correlative is not intended to be stated (avivakṣite pratiyogi-viśeṣe). But (tu) "tarap" (tarap) (is used) with regard to (apekṣāyām) a particular (viśeṣa) correlative (pratiyogi). The sense (arthaḥ) of "upapada" or "secondary word" --subordinate to another word-- (upapada) (occurs) when there is a division (vibhajya) made by the dual number (dvivacana) as far as a correlative is concerned (pratiyogi-apekṣā eva). Because (hi) there is (bhavet) only (eva) one (ekaḥ) correlative (pratiyogī). (In the declaration:) "This one (ayam) (is) pre-eminently (atiśayena) white (śuklaḥ) --viz. "whiter"-- among these two (anayoḥ... iti)", a third one (tṛtīyaḥ) is not admitted (na... pratīyate). For (arthena) specifying something with certainty (nirdhāraṇa), there must be the conception (avagateḥ) of "correlative" (pratiyogitva) in the case of the first (thing) (prathamasya eva) --e.g. this thing is whiter than that one--.
And (ca) in the case of only one thing (being considered) (ekasya), there is no (na... bhavati) comparison (apekṣā) of two (things) (dvi), etc. (prabhṛti). A comparison (apekṣā) (is) regarded as (matā) (that of) one thing simultaneously with respect to another thing (yugapad eka-eka). Thus (iti), in the case of that (suffix "tamap") (tasya) there is no (na... kaścid) additional (adhikaḥ) meaning (arthaḥ) as "krama" or "succession" --as a gradation in the form of, for instance,"this thing is whiter than that one"... no... it is simply "this is the whitest one", and that is it... no succession or gradation here-- (krameṇa).
The use (prayogaḥ) of "tarap" and "tamap" as a gradation (tāratamyam iti tu) (is) only (eva) conventional (rūḍhaḥ) (and) has no proper or regular derivation --it has no etymology-- (avyutpannaḥ) regarding pre-eminence or superiority (atiśaye) in a succession (krama). (Such a use) is not (na tu... syāt) in accordance with (anugamāt) the meanings (artha) of the "tarap" (tarap) (and) "tamap" (tamap) suffixes (pratyaya), because (if that were the case) (hi), (then) even (api) the suffixes "tārya", "tāmya", etc. (tāryam tāmyam iti-ādi) (might also be used). Therefore (tad), enough (alam) of displaying (prathanena) skillfullness (kauśala) (regarding this question,) a little (of which) (lava) has been accidentally heard (akāṇḍe śruta) (from Sanskrit scholars).
Here (iha tu), the "tarap" (suffix) (tarap) (was used) in the word "uttara" (uttara) for the sake of (apekṣāyām) (showing) successive (kramika) correlatives (pratiyogi).
Even (api) disregarding (anapekṣāyām) (the matter of) the correlatives (pratiyogi), with reference to the use (prayoge) of "Anuttama" (anuttamam iti), its meaning would be the same (ayam eva arthaḥ).
For instance (tathāhi), in another (antare) revealed scripture (āgama), (it is said:)
"Though (api) the one (ekam) Anuttama (kim api... anuttamam) is not (na ca) unknown (aviditam) to anyone (na kasya), even now (adya api) that (Anuttama) (yad) is unknown (na viditam) to the Siddha-s --the perfected ones-- (siddhānām) who are replete with (śālinām) Knowledge (bodha... iti)".
Thus (evam), Anuttara (anuttaram) (is) This whose Body (śarīram) is the immensurable --beyond time-- (akalita) Power (śakti) of Action (kriyā) whose essence (sāra) is Absolute Freedom (svātantrya).
That (very truth) (tad) was declared (uktam) by most venerable Utpaladeva (utpaladeva-pādaiḥ):
"A state of krama or succession (sakramatvaṁ ca) takes place (ghaṭate) in the case of the worldly activity (laukikyāḥ kriyāyāḥ) due to the power (śaktitaḥ) of Time (kāla), but (tu) (such a state) does not (na) exist (syāt) in the case of the eternal Consort of the Lord --in the case of Śakti or I-consciousness-- (śāśvatyāḥ prābhavyāḥ) just as (iva) (there is no succession) in the Lord (Himself) (prabhoḥ... iti)".
Thus (tad), this (idam) Anuttara (anuttaram) was explained (vyākhyātam) in sixteen ways (ṣoḍaśadhā). As (yad) has been said (uktam) in the scripture (śāstre) (whose name is) Trikasāra (trikasāra):
"Anuttara (anuttaram) (is) the Heart (tad hṛdayam). In (this) Heart (hṛdaye) there is the form (rūpatā) of a knot (granthi). Knowing (jñātvā) (such a) knot (granthim) to be sixteenfold (ṣoḍaśadhā), one should do (kuryāt) (his) action(s) (karma) at ease (yathāsukham... iti)".
Similarly (tathā):
"The knot (granthiḥ) which (yaḥ) remains (sthitaḥ) in the Heart (hṛdaye... iti-ādi)...".
(Now, Abhinavagupta explains the meaning of the word "katham" --how?-- in the stanza 1 in three ways:)
(1) Thus (tad), "by which way (kena prakāreṇa) (does) such an (īdṛk) Anuttara (anuttaram) (immediately bestow Kaulikasiddhi on someone...) whether (kim) by abandoning (parityāgena) the 'uttara' (uttara) or (uta svid) otherwise (anyathā... iti)?".
(2) What (kaḥ ca) (is) this (ayam) way (prakāraḥ)? As (hi) all (sarvam) this (idam) whole aggregate (jātam) of knowledge (jñāna) (and) knowables --objects-- (jñeya), which (yad) (is) Anuttara (anuttaram), reaches (upalabhate) a state of mutual opposition (anyonyam... virodham) full of (mayam) dualism (bheda) everywhere (sarvatas eva), then (tatas ca) "this (Anuttara) (idam) would become (bhavet eva) a state of being below and above (auttarādharya... iti)". (3) In which way (kasmin ca prakāre) (does such an Anuttara immediately bestow Kaulikasiddhi on someone...) whether (kiṁ vā) in the Liberation (mokṣe eva) (or) even (api) during what is considered as (abhimate) bondage (bandha... iti)? As there is no rule (aniyamena) as regards a particular (viśeṣa) case (artha) in the declension (vibhakti) with reference to the suffix (pratyayasya) "thamu" --appearing as "tham" in the word "katham" or "how?"-- (thamu), (and) since it can be taken as a suffix (vidhānāt) indicating merely "prakāra" or "way, sort, manner and the like" (prakāra-mātre), this (ayam) question (praśnaḥ) --i.e. "how?"-- is only in the sphere (mātra-viṣayaḥ eva) of "prakāra" or "way, sort, manner and the like" (prakāra).
(The term) "deva" --viz. "Oh God"-- (deva iti) (in the stanza 1 was already) explained (vyākhyātam).
(In order to explain the deep meaning of the expression "sadyaḥ kaulikasiddhidam" occurring in the stanza 1, Abhinavagupta will begin his exposition by giving a "first interpretation of the term 'kaulikasiddhidam'":)
"Kula" (kulam) (is) gross (sthūla), subtle (sūkṣma), higher --what is beyond the "subtle"-- (para), vital energy (prāṇa), powers of perception and action (indriya), gross elements (bhūta), etc. (ādi), (both) in the form of the multitude or aggregate (of things that constitute the universal manifestation) (samūha-ātmatayā) and (ca) in the sense (bhāvāt) of cause (kāraṇa) (and) effect (kārya).
As mentioned (in Pātañjalayogasūtra-s) (yathā uktam):
"[That (mind), although variegated by innumerable Vāsanā-s --i.e. latencies resulting from feelings, not actions--, (exists) for another --i.e. Puruṣa--] inasmuch as (its constituents) act (kāritvāt) conjointly (saṁhatya... iti)".
So (tathā), Kula (kulam) (is known as Totality) because Consciousness accordingly remains (as the objective universe) (bodhasya eva... yathā-avasthānāt) in the form of (rūpatayā) a coagulation (āśyāna) and (ca), due to the Absolute Freedom (svātantryāt eva) of Consciousness (bodha), because It --i.e. Consciousness-- is thought of as (assuming) bondage (asya bandha-abhimānāt).
It has certainly been said (uktam hi): "(The term) 'Kula' (kula) (is used) in the sense of coagulation (saṁstyāne) and (ca) relatives (bandhuṣu... iti)".
Without (ṛte) the uniform (eka-rūpāt) Consciousness (bodha) whose only nature (eka-ātma) is Light (prakāśa), no reality (nahi... kim api... vapus) which is devoid of such a Light (aprakāśamānam) in the case of these (things) --viz. all that forms the entire universe-- (eṣām) comes into existence (upapadyate). Kaulikī siddhi --also written as "Kaulikasiddhi"-- (kaulikī siddhiḥ) relates to (bhavā) that Kula (tatra kule), (implies) firmness (dārḍhyam) of such a condition --i.e. that of the Light of Consciousness-- (tathātva) by turning around --viz. by returning to the Source of all-- (parivṛttya), its nature (rūpam) is Bliss (ānanda) (and appears as) an identification (tādātmyam) with the (I-)consciousness (vimarśa) of Śiva (śiva) consisting of (ātmaka) the Highest (para) Pure Consciousness (saṁvid) whose essence (sva-bhāva) is the Heart (hṛdaya). (Therefore, the "Kaulikasiddhidam" is Anuttara, the One who) gives (dadāti) that (tām) "Siddhi" or "Achievement" (siddhim), since (hi) when there is identification (tādātmye) with the essential nature (sva-rūpa) of Anuttara (anuttara), (then) "Kula" --the Totality-- (kulam) becomes (bhavati) like that --i.e. like Anuttara-- (tathā). As has been said (yathā uktam):
"Through exclusion and the other --viz. inclusion-- (vyatireka-itarābhyām) (there is) Conviction (hi niścayaḥ) with reference to one's own Self and the other --i.e. the universe-- (anya-nija-ātmanoḥ). (This Conviction) is said to be (ucyate) Steadiness (vyavasthitiḥ), Stability (pratiṣṭhā) as well as (atha) Achievement (siddhiḥ) (and) Bliss (nirvṛttiḥ... iti)".
(Now Abhinavagupta gives a first explanation about the term "sadyaḥ" also occurring in the stanza 1:)
The word (śabdaḥ) "sadyaḥ" (sadyas iti) occurs (in the stanza 1) in the sense of (artha-vṛttiḥ) "on the same day" (samāne ahani iti). By the method (nayena) which was mentioned (before) (ukta), since there is no fixity (anavasthitatvāt) in respect to (the term) "day" (ahnaḥ), ("sadyaḥ") occurs (vartate) (then) here --in the context of the first stanza-- (atra) in the sense of (arthe) "at the same instant (samāne kṣaṇe iti)". And (ca) sameness (samānatvam) is not (na) sameness (sādṛśyam) of instant (kṣaṇasya), but rather (api tu) "ending in (paryavasāyi eva) the (Supreme) Principle (tattva)", because the word (śabdāt) "sadyaḥ" (sadyas) is to be understood (pratīteḥ) in this way (evam eva) (in the stanza 1).
For this reason (atas), (if "sadyaḥ" would mean) "at that very moment (tasmin eva kṣaṇe iti)", (then,) in excluding (nirāse) the other (antara) past (bhūta) (and) future (bhaviṣyat) moments (kṣaṇa) on account of the restriction (sāvadhāraṇatvena) to the present moment (vartamāna-kṣaṇasya) one should (also) exclude (nirasyeta) the state of "time" (kālatām) even (api) in the case of the present time (vartamānasya) (since) its life --of the state of "time" called "the present"-- (prāṇām) is calculated (kalanā) with reference to (apekṣa) those two --past and future-- (tad-ubhaya). Because (yatas) this (idam) which (yad) has been described as (uktam) Kula (kulam) consists of (ātmakam) the group (cakram) of rays (raśmi) of the Sun (bhānoḥ) (called) Bhairava (bhairava) —i.e. of the Supreme Lord (parama-īśvarasya)— (and) is full of (mayam) the vibration and expansion (sphāra) of His own (nija) Light (bhāsā). But (ca) when (yadā) It --viz. Kula-- (tad) assumes a "nirodha" --stoppage, control-- (nirodham) characterized by (lakṣaṇam) an identification (tādātmya) with the inner (antarmukha) Consciousness (saṁvid) of the Supreme (para) Bhairava (bhairava), then (tadā eva) (Kula) is replete with (mayam) the taste (āsvāda) of the Nectar (amṛta) of Supreme (parama) Bliss (ānanda), is not furnished with (a... kalitam) space (deśa) (and) time (kāla), is Anuttaradhruva --the letter "a" in "Aham" or "I"-- (anuttaram dhruvam), Its form is (rūpam) Visarga --the letter "ha" in "Aham" or "I"-- (visarga), and (this Kula) is always ascended (satata-uditam).
That (tad) has (also) been stated (uktam) in venerable Vādyatantra (śrī-vādyatantre):
"Having stopped (saṁrudhya) one's own (svam) group (raśmi) of rays (raśmi) (and) drunk (pītvā) the most excellent (anuttamam) Nectar (amṛta), one should be (bhavet) happy (sukhī) in the present time --i.e. in his Self-realization-- (vartamāne), not limited (aparicchinam) by both (ubhaya) times (kāla... iti) --viz. by past and future--".
The impossibility of imposing limits (aparicchedaḥ) on the part of both (ubhaya) times (kāla) --i.e. past and future-- has been fully stated (vistāritaḥ ca) by me (mayā eva) at length (vistaratas) elsewhere (anyatra).
(Now, Abhinavagupta will give a second interpretation of the expression "Kaulikasiddhidam":)
Likewise (tathā), (Kaulikasiddhi means) a "siddhi" or "achievement" (siddhiḥ) which has come (āgatā) from Kula (kulāt) appearing as vital energy, physical body, etc. (prāṇa-deha-ādeḥ), (and) its nature (rūpā) consists in determining with certainty (niścaya) (things such as) blue color, pleasure, etc. (nīla-sukha-ādīnām) whose life or essence (prāṇānām) is dualism (bheda). (As a result, "Kaulikasiddhidam" is this which) "gives (dadāti) that (abovementioned Kaulikasiddhi) (tām... iti). The body, etc. (śarīra-ādayaḥ) instantly (jhagiti) indeed (hi) produce (vidadhate) the "siddhi" or "achievement" (siddhim) that appears as the determination of "this is so" (tathātva-niścaya-rūpā) with reference to the positive entities --i.e. the existents-- (bhāvānām). (The body, etc. do so) by entering into (āveśena) the power (vīrya) of Anuttaradhruva --the letter "a"-- (anuttara-dhruva) (and) Visarga --the letter "ha"-- (visarga). (Such an entrance) is devoid of (a... kalitena) time (kāla) (and) ascends (āroheṇa eva) the middle (madhyama) stairs (sopāna) of vital energy (prāṇa) and so forth (ādi).
As has been established (yathā uktam) (in Spandakārikā-s:)
"But yet (api tu), by getting in touch (sparśāt) with the Force or Power (bala) of the Self (ātma), (that) person (puruṣaḥ) becomes (bhavet) equal (samaḥ) to That (tad... iti)".
So also (tathā), (in Spandakārikā-s, it is said:).
"... just as (iva) the powers of perception and action (karaṇāni) of (those very) embodied beings (dehinām... iti) (proceed to occupy themselves with their own functions by also getting hold of that Force)".
(Now, Abhinavagupta explains a third possible explanation of "Kaulikasiddhidam" and a second interpretation of "sadyaḥ":)
So (tathā), (Kaulikasiddhi means), by the method (nayena) (already) mentioned (ukta), the "siddhi" (siddhiḥ) —a condition (padā) where there is generation (prasava) of the desired (samabhilaṣita) (supernormal powers such as) "aṇimā" (aṇimā), etc. (ādi) (and that) is replete with (mayī) the state of being liberated while living (jīvanmuktatā)— with regard to Kula (kule) whose nature is (ātmani) Śiva and Śakti (śiva-śakti), (which) though (api) is "at hand" (sannihite) (is not realized by everybody. And "Kaulikasiddhidam" is the One who) gives (dadāti) that (siddhi) (tām) "sadyaḥ" (sadyas), i.e. without a (previous) consideration --no reckoning or calculation-- (anākalitam eva)... (in other words, He gives that "siddhi") by a state devoid of (rahitatvena eva) bhāvanā, karaṇa, etc. (bhāvanā-karaṇa-ādi).
As (yad) has been expressed (uktam) by most venerable Somānanda (śrī-somānanda-pādaiḥ):
"When Śiva is always risen --viz. present-- (śivasya satata-uditeḥ), what is the use (kim) of bhāvanā and karaṇa (bhāvanā-karaṇābhyām... iti)?".
In like manner (tathā):
"When the Śiva's state who exists in all is known (jñāte śivatve sarva-sthe) by a firm perception (pratipattyā dṛḍha-ātmanā) only once (ekavāram) through right knowledge, scripture or the statement of the Guru (pramāṇena śāstrāt vā guru-vākyataḥ), there is nowhere (na asti... kvāpi) something else to be done (kṛtyam) by karaṇa (karaṇena) or even (api vā) bhāvanā (bhāvanayā... iti)".
(Abhinavagupta will give now a fourth interpretation of the term "Kaulikasiddhidam":)
("Kaulikasiddhi" also means) the "siddhi" (siddhiḥ) born (jātā) in Kula (kule). (What is this "siddhi"? She --because "siddhi" is feminine in gender-- is) the state of shining forth (avabhāsamānatā) of dualism (bheda), beginning with (ārabhya) the expansion (prasaraṇāt) of the "ha", etc. (ha-ādi-rūpa) of Śakti (śākta) (and) ending in (paryantam) the display (vikāsa) of the multitude (paṭala) of external (bahis) positive entities (bhāva). ("Kaulikasiddhidam" is simply the One who) gives (dadāti) that (siddhi) (tām).
That very (tad eva) Anuttara (anuttaram) indeed (hi), whose essence (ātma) is the Great (mahā) Light (prakāśa), includes within Itself (antaḥkṛta) the expansion (prasaram) of the universal (viśva) state (bhāva) as identical with (maya) Consciousness (bodha), (and) from (such an) Anuttara (anuttarāt eva) (this Consciousness) causes dualism to expand (bhedam vikāsayati) through the abundance (bharāt) of Delight (camatkāra) coming from the unsurpassed (niratiśaya) Absolute Freedom (svātantrya) (and) Sovereignty (aiśvarya).
That whose nature (rūpam) is not the Light (of Consciousness) (aprakāśa) --i.e. Māyā, etc.-- is not (nahi... bhavet) the cause (kāraṇam) of the manifestation (prakāśe) (and) expansion (vikāsa) of the positive entities --viz. all that exists-- (bhāva). If (ced) it is Light (prakāśa-ātmakam), (then) that (tad) is certainly (nūnam... rūpam eva) the most adorable (bhaṭṭāraka) Bhairava (bhairava), i.e. the Supreme Lord (parama-īśvara). Thus (iti), what is the point of (kim) another (apareṇa) confused mass of words (vāk-jālena)?
(Now, Abhinavagupta will give a first interpretation of the expression "yena vijñātamātreṇa" occurring in the first stanza:)
So (tathā), (in the phrase "yena vijñātamātreṇa"), "yena" --lit. by which-- (yena) (means) "by Anuttara" (anuttareṇa). ("Vijñāta" implies) pre-eminentely (viśeṣeṇa) known (jñātā). (The term) "mātrā-s" --in plural-- (mātrāḥ) (is essentially composed of two syllables in singular number, "mā" and "trā". The former means) "mānena" (mānena) (or) by means of the true Knowledge (pramā-ātmanā), (and "trā" indicates) "trāṇa" (trāṇam): (either) protecting (pālanam) (or) lordship (patitvam). (Therefore, the word "mātrā-s" mean "those who protect by means of the true Knowledge". According to this interpretation,) "vijñātamātra" (vijñāta-mātram) (is) That --i.e. Anuttara-- (tad) by which (yena) those (tāḥ) "mātrā-s" --protectors through the true Knowledge-- (mātrāḥ) of the ones whose (yāsām) forms consist of (rūpāṇām) knower --subject-- (pramātṛ), knowledge and means of knowledge (pramāṇa), knowable --object-- (prameya) (and) knowledge without the relationship of subject-object (pramiti) (are) pre-eminently known (vijñātāḥ).
(Abhinavagupta, not fully pleased with his overwhelming first interpretation, will give another explanation of the phrase "yena vijñātamātreṇa":)
That (tad) which (yad) is known (jñātam) through a particular (viśeṣeṇa) connection (bandhena) with firmness (dārḍhya) of (one's own) perception (pratipatti) becomes perceptible (vibhātam eva) by it --by such a firm perception-- (tayā). (And) since its essence (ātmatvāt) has appeared --i.e. it has become perceptible-- (vibhāta) once (sakṛt), (such appearance) is not to be effected (na... bhāvanīyam) again (punar).
So (tathā), "jñātamātra" (jñāta-mātram) (would mean) "since it is known only in the form of a knowable --an object--" (jñātam eva jñeya-ekarūpatvāt) (such as) a pot, etc. (ghaṭa-ādi) and never (na tu kadācid) in the form of (rūpam) a knower (jñātṛ). In like manner (tathā), (the term) "jñāta" (in "jñātamātra" could mean) (jñātā) this (iyam) Māyā (māyā) which is full of (mayī) duality (bheda) (and) whose form (rūpā) is the knowables --the objects-- (jñeya). (As a result,) "vijñātamātra" (vijñāta-mātram) (is) That --i.e. Anuttara-- (tad) where (yatra) both of them --objects and Māyā-- (tad-ubhayam) have ceased (vigatam). Therefore (tena), (the compound) "vijñātamātreṇa" (occurring in the stanza 1 would mean according to this interpretation:) Where (yatra) pot, etc. (ghaṭa-ādayaḥ), by having for their essence (ātmānaḥ) the Light (prakāśa) of the Self (sva), (appear) as one (eka-rūpatvena) Knower (jñātṛ), and (ca) where (yatra) Māyā (māyā) does not (na) prevail (prabhavati).
(Abhinavagupta will explain now the deep meaning of the expression "khecarīsamatām" which also occurs in the first stanza:)
Khecarī (khecarī) (is the one which,) abiding (sthitvā) in "Kha" (khe) —in Brahma (brahmaṇ) whose nature (rūpe) is non-dual (abheda)—, moves --i.e. She does certain actions-- (carati): (1) (She is called Gocarī when) showing --i.e. when She informs about-- (avagamayati) the object (viṣayam), as well as (tathā) (2) (She is known as Dikcarī when) performing (vidhatte) activiti(es) (ceṣṭām) (such as) abandoning (hāna), taking (ādāna), etc. (ādi), and (ca) (3) (She bears the name of "Bhūcarī" when) remaining (āste) in her natural disposition --i.e. as existents-- (sva-rūpe). (In this way, She) is (rūpā) the Antaḥkaraṇa --the inner psychic organ composed of intellect, ego and mind-- (antaḥ... karaṇa), the Bahiṣkaraṇa --Powers of perception and action-- (bahiṣkaraṇa), along with their objects --the objects of Antaḥkaraṇa and Bahiṣkaraṇa-- (tad-artha) (such as) pleasure (sukha), etc. (ādi), blue color (nīla) and so forth (ādi).
Likewise (tathāhi), the (tāḥ) powers (śaktayaḥ) which (yāḥ) are (bhūtāḥ) successively (krameṇa) (known as) Vyomacarī, Gocarī, Dikcarī and Bhūcarī (vyomacarī-gocarī-dikcarī-bhūcarī) (move respectively) (a) in the void (śūnye) (or) condition (pade) where there is no manifestation (anullāsi) of the states (bhāva) of knower --subject-- (vedaka) (and) knowable --object-- (vedya), (b) in (the state) where there is appearance (ullāse) of merely (mātra) knowledge (dṛk) from Pure Consciousness (saṁvid), (c) in (the state) where there is a manifestation (ullāse) that is exhibited (diśyamāna) in the form of (rūpa) the internal (antar) unity (aikya) (between the knower and) the knowable (saṁvedya) (as totally) gone (gata) --in this state the knower and the knowable seem to be separate from each other--, and (ca) (d) in (the state where there is) a clear (sphuṭa) preponderance (udreke) of duality (bheda). (These four powers are) really (vastutas), according to the method (nayena) which has been described (before) (ukta), not different from (avibhaktāḥ eva) the Power (śakti) (called) Khecarī (khecarī-rūpa) that exists (cara) in one's own essential nature --viz. in Anuttara-- (sva-bhāva). Thus (iti), the Power (sā... śaktiḥ) of the Supreme Lord (pārama-īśvarī) (is) only (eva) one (ekā).
As (yad) has been mentioned (ukta) (in venerable Sarvamaṅgalātantra:)
"The Possessor of Śakti (śaktimān) (is) the Great (mahā) Lord (īśvaraḥ) certainly (tu) --i.e. Śiva--, (and) His (asya) śakti-s or powers --the multiple aspects assumed by Śakti-- (śaktayaḥ) (are) the entire (kṛtsnam) world (jagat... iti)".
For that reason (tatas) (there is) indication (nirdeśaḥ) (of Khecarī) by the feminine gender (strī-liṅgena).
It is not suitable (nahi... yujyate) (to have) a fixed arrangement (vyavasthāpana) and (ca) a separation (vyavasthā) in the sphere (viṣayasya) of dualism (bheda) in the case of (Khecarī that moves in) the self (ātmanaḥ), of (Gocarī that moves in) the mind (manasaḥ), of (Dikcarī that moves in) the Indriya-s (indriyāṇām) and (ca) of (Bhūcarī that moves in) the external objects (bāhyānām). (Why?) Due to the impossibility (ayogāt) of a connection between (such powers) (abhisaṅdhāna), etc. (ādi) and (ca) because of the unmanifestation (aprakāśātvāt) --i.e. without the possibility of a connection of the three last powers (Gocarī, Dikcarī and Bhūcarī) with Khecarī, such three powers could not become manifest--.
That (sā eva) Khecarī (khecarī) is perceived (lakṣyate) as "uneven" --not the same everywhere-- (vaiṣamyena) in the form of (rūpatayā) desire of carnal gratification (kāma), wrath (krodha) and so forth (ādi), (but) her (tasyāḥ) sameness --i.e. evenness-- (samatā) (is) everywhere (sarvatra eva) since her essential nature (sva-bhāvāt) is the Perfect (paripūrṇa) Bhairava (bhairava).
Even (api) merely (mātram) a very small quantity --lit. an atom-- (aṇu) of non-perception (aparijñānam eva) of the unimpaired (avikala) nature (sva-rūpa) of Anuttara (anuttara) (implies) unevenness --i.e. lack of sameness-- (vaiṣamyam) of the mental fluctuations (citta-vṛttīnām). And (ca) that very (thing) (saḥ eva) (constitutes) Transmigration full of misery (saṁsāraḥ) because of the appearance (ullāsāt) of Āṇavamala --the primordial impurity-- (āṇava-malasya) —through the production (āpādanāt) of the atomic state --the state in which one considers oneself as a limited individual-- (aṇutva) with regard to one's own Self (sva-ātmani) by the erroneous conception (abhimānena) of being imperfect --not Full-- (apūrṇa)—, of the impurity called Māyīya (māyā-ākhyasya malasya) —through the act of seeing (darśanāt) duality (bheda) when one desires --lit. in the desire-- (kāṅkṣāyām) to fill (paripūraṇa) (somehow) that (tad) imperfect (apūrṇa) nature (rūpa)—, and (ca) of Kārmamala (kārma-malasya) —through the act of seizing (graheṇa) the (residual) tendencies (vāsanā) of good and bad (actions) (śubha-aśubha) derived from that (Māyīyamala) (tad)—. (When), due to the absence of (abhāvāt) mala-s or impurities (mala), there is cessation (nivṛttau) of that (tad) "unevenness" (vaiṣamya) consisting of (maya) non-perception (aparijñāna) of one's own essential nature (sva-rūpa), (then) the (mental) fluctuations (vṛttayaḥ) (such as) wrath (krodha), bewilderment (moha), etc. (ādi) (appear) indeed (hi) only (eva) as Pure Consciousness (saṁvid-ātmikā), i.e. (as) the totally Full (paripūrṇa) (and) most adorable (bhaṭṭāraka) Lord Bhairava (bhagavat-bhairava).
As (yad) has been declared (uktam) by the greatly venerable Somānanda (śrī-somānanda-pādaiḥ):
"Śiva (śivaḥ) (is) That (tat) whose natural disposition (prakṛtiḥ) is spreading (sarat... iti)...".
Similarly (athā), (the same sage said:)
"Whether in pleasure, pain or delusion (sukhe duḥkhe vimohe ca), I (aham) remain (sthitaḥ) (in them) as Paramaśiva (paramaḥ śivaḥ... iti)".
(Or also:)
"Even (api) in pain (duḥkhe) the aim is (arthe) (to achieve) stability (sthairya) by the expansion (of one's own essential nature) (pravikāsena) by getting in touch with (saṅgamāt) constancy (dhṛti)".
etcetera (iti-ādi).
Because (hi) the (mental) fluctuations (vṛttayaḥ) (known as) wrath (krodha), etc. (ādi) (come into existence) due to (their) identity (tādātmyāt) with the Delight (camatkārat) of Consciousness (cit), (or) otherwise (anyathā) (they could not exist) due to the impossibility (ayogāt ca) of obtaining (lābhasya eva) their (tad) (own) nature (sva-rūpa).
The very deities (devatāḥ eva) of the senses (karaṇa), who come from the Supreme Lord (pārama-īśvaryaḥ) (and are) the consorts of the Fortunate One (bhagavatyaḥ), displaying (vitanvantyaḥ) various (tāḥ tāḥ) plays (krīḍāḥ), are (rūpāḥ) rays (dīdhiti) of the Sun (arkasya) (called) Śiva (śiva). So (tathā), those (deities of the senses) (tāḥ eva) assume innumerable forms (asaṅkhyeya-rūpāḥ) gotten (labdha) from various (tad-tad) mutual (paraspara) mixtures (sāṅkarya). (They are) divided (parikalpita) into various (tad-tad) (and) appropriate (samucita) auspicious (saumya) (and) inauspicious (raudra) sorts (prakārāḥ) with reference to actions (karmasu) of different (tad-tad) natures (rūpeṣu) (such as) "uccāṭana" (uccāṭana), "māraṇa" (māraṇa), "śānti" (śānti), etc. (ādi). In scriptures (śāstreṣu) (such as those of) Mata (mata), etc. (ādi), they are said to be (uktāḥ) worthy of service and worship (upāsyāḥ) as deities (devatātvena), in accordance with the division (bhedāt) into Kṛtyā (kṛtyā) and so forth (ādi). They are also (bhūtāḥ ca) followers surrounding (parivāra) the most adorable (bhaṭṭāraka) Lord (bhagavat) Bhairava (bhairava).
As has been said (yathā uktam) (in a certain text), beginning with (upakramya):
"(One should assume) the crow-faced posture (kāka-vaktrā) for achieving uccāṭana (uccāṭane)...".
etcetera (iti-ādi). (And also:)
"They (tāḥ) (are) most assuredly (eva) the rays (raśmayaḥ) of the God (devasya) of gods (deva) (and) the holders (dhārikāḥ) of the 'ka' (group) (ka) and so on (ādi)".
etcetera (iti-ādi). But (tu) (when) their real nature (sva-rūpāḥ) is not perceived --i.e. is not recognized-- (aparijñāta) in that way (tathātvena), they conceal (tirodadhatyaḥ) the Delight (camatkāram) of Consciousness (cit) whose only essence (eka-sāram) is without any variations (nis-vikalpa) even (api) in the middle of variations (vikalpe) (and) grant (dāyinyaḥ) the state (bhāva) of limited individual (paśu) by a collection of worldly snares (sāṁsārika-pāśya) (and) by various (other ways) (tena tena): e.g. through multitude (puñja-ātmanā) of different (vicitra) letters (varṇa) (and) syllables (akṣara), by means of the Ghoratarī-s (ghora-tara-ātmanā) (or) deities (devatā-ātmanā) whose essence (rūpeṇa) is vikalpa or thought (vikalpa) (and) by entrances into (anupraveśena) (states of) fear (taṅka) that emerge from doubts (śaṅkā).
As has been expressed (yathā uktam):
"The Mahāghorā-s (mahā-ghorāḥ) (or) Mistresses (īśvaryaḥ) of the 'pīṭha-s' --seats-- (pīṭha) delude and bewilder (mohayanti) again and again (muhurmuhuḥ... iti)".
Similarly (tathā):
"They throw (pātayanti) the limited individuals (aṇūn) down and down (adhas adhas) who are clung (saṁlīnān) to objects (viṣayeṣu eva)".
etcetera (iti-ādi).
In like manner (tathā), (it is said in Spandakārikā-s:)
"He who has (his) glory (vibhavaḥ) deprived (vilupta) by Kalā (kalā), is (gataḥ san) used or enjoyed --i.e. falls prey to-- (bhogyatām) by the group (vargasya) of powers (śakti) derived (samutthasya) from the multitude (rāśi) of words (śabda). (Hence,) he (saḥ) is known (smṛtaḥ) as paśu or limited being (paśuḥ... iti)".
(When) the natures of those things are known --i.e. when the natures of desire of carnal gratification, wrath, etc. are clearly perceived-- (jñāta-svarūpāḥ tāḥ eva), they give (pradāyinyaḥ) the state of Liberation while living (jīvat-muktatā) by the means (yuktyā) which has already been described (ukta) --i.e. by identity with Khecarī--.
It has been declared (uktam) so (tathā) (in the Spandakārikā-s too:)
"But (tu), when (yadā) taking root firmly (saṁrūḍhaḥ) in one place --i.e. in the principle of Spanda-- (ekatra), then (tadā), by controlling (niyacchan) the disappearance and emergence (laya-udayau) of that (Puryaṣṭaka) (tasya), (the ex-limited being) becomes the (real) enjoyer (bhoktṛtām eti) (and,) consequently (tatas), he (also) becomes (bhavet) the Lord (īśvaraḥ) of the group (of śakti-s or powers) (cakra... iti)".
The perception --recognition-- (parijñānam) of the essential nature (of those things such as desire of carnal gratification, wrath and so forth) (sva-rūpa) (is) of such a kind (etāvat eva), that is to say (yad), even when (api) a vikalpa or thought (vikalpaḥ) is arising (udayamānaḥ) during these (mental) fluctuations of wrath, etc. (etāsu krodha-ādiṣu vṛttiṣu) —whose one nature (eka-rūpāsu) is "nirvikalpa" --devoid of variation in the form of thoughts-- (nis-vikalpa) at the moment (samaya) of their emerging (udaya)—, even though (api) there is the act of being perfumed (rūṣitatve) by different (tad-tad) manifold (vicitra) words (śabda) begun to be built (samārabdha) by a mass (rāśi) of letters (varṇa), (such a vikalpa or thought) is not (na) endowed or connected with (yujyate) such a group of powers whose essence is a multitude of letters (tādṛśena varṇa-puñja-ātmanā śakti-cakreṇa), which --i.e. if such a vikalpa or thought "would really be" endowed or connected with that group of powers-- (yad) would break --interrupt, disturb-- (khaṇḍayet) the essential nature (sva-rūpam) of the Knower --the Great Yogī-- (mātuḥ) whose only occupation (eka-vyavahāra-mayasya) is the preceding (prāktana) nirvikalpa --the state without any variations in the form of thoughts-- (nis-vikalpa) (though) He is furshished with vikalpa-s or thoughts (vikalpa-ātmanaḥ).
And (ca) the thoughts (vikalpāḥ) are not separated (bhinnāḥ) from the experience (of nirvikalpa) (anubhavāt) or (vā) from another (antarāt) thought (vikalpa), but rather (api tu) (all this is the Work of) the very one Lord (sa eva ekaḥ... prabhuḥ) of the "vijñānacakra" (vijñāna-cakra), which denotes (abhidha) the gross elements (bhūta), etc. (ādi) that became different (from each other) (labdha-bheda) under the influence (uparāga) of the positive entities --existents-- (bhāva) divided (bhedita) by (His) Absolute Freedom (svātantrya). Consequently (tad), Liberation (mokṣaḥ) (is) in this way (evam) "evenness" --i.e. uniformity, sameness-- (sāmyam eva) of Khecarī (khecarī). And (ca) that (evenness of Khecarī) (tad) is just (eva) a constantly present (satata-uditam) perception --recognition-- (parijñānam) of the essential nature (sva-rūpa) of Anuttara (anuttara). (This perception, achieved) by the completion (samāpattyā) of the union (saṅghaṭṭa) of the Supreme Mistress --viz. Śakti-- (parama-īśvaryāḥ) with reference to Śiva (śiva-ātmani), (involves) a development or ascent (rūḍhi) of Bliss (ānanda) (derived from) the awareness (vimarśa) of both --of Śiva and Śakti-- (ubhaya)...
Without a global long explanation yet
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