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Tantrāloka (Tantraloka): Chapter 8 - stanzas 303 to 452 - Non-dual Shaivism of Kashmir
Deśādhvā
Introduction
This is the third and last set of stanzas (from the stanza 303 to the stanza 452) of the eighth chapter (called Deśādhvā).
This work was written by the great Master Abhinavagupta and is a compendium of Tantra in all its facets. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.
This treatise whose name is Tantrāloka is a complete encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.
Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!
Keeping the above in mind, now read Tantrāloka and experience Supreme Delight, 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.
Stanzas 303 to 310
उक्तं च तस्य परतः स्थानमनन्ताधिपस्य देवस्य।
स्थितिविलयसर्गकर्तुर्गुहाभगद्वारपालस्य॥३०३॥
Uktaṁ ca tasya parataḥ sthānamanantādhipasya devasya|
Sthitivilayasargakarturguhābhagadvārapālasya||303||
It has been said (in venerable Śivatanu) (uktam ca) (that) above (paratas) that (tasya) (is) the place (sthānam) of the god (called) lord Ananta (ananta-adhipasya devasya), who is the one who carries out the maintenance, dissolution and manifestation (of the universe) (sthiti-vilaya-sarga-kartuḥ) (and) who is the guardian at the door of the matrix of Māyā (guhā-bhaga-dvāra-pālasya)||303||
धर्मानणिमादिगुणाञ्ज्ञानानि तपःसुखानि योगांश्च।
मायाबिलात्प्रदत्ते पुंसां निष्कृष्य निष्कृष्य॥३०४॥
तच्छक्तीद्धस्वबला गुहाधिकारान्धकारगुणदीपाः।
सर्वेऽनन्तप्रमुखा दीप्यन्ते शतभवप्रमुखान्ताः॥३०५॥
सोऽव्यक्तमधिष्ठाय प्रकरोति जगन्नियोगतः शम्भोः।
शुद्धाशुद्धस्रोतोऽधिकारहेतुः शिवो यस्मात्॥३०६॥
Dharmānaṇimādiguṇāñjñānāni tapaḥsukhāni yogāṁśca|
Māyābilātpradatte puṁsāṁ niṣkṛṣya niṣkṛṣya||304||
Tacchaktīddhasvabalā guhādhikārāndhakāraguṇadīpāḥ|
Sarve'nantapramukhā dīpyante śatabhavapramukhāntāḥ||305||
So'vyaktamadhiṣṭhāya prakaroti jaganniyogataḥ śambhoḥ|
Śuddhāśuddhasroto'dhikārahetuḥ śivo yasmāt||306||
He bestows (pradatte) qualities (dharmān), the properties of minuteness, etc. (aṇimā-ādi-guṇān), different kinds of knowledge (jñānāni), the joys of austerities (tapas-sukhāni) and (ca) yoga-s (yogān) on men (puṁsām) by gradually drawing (such things) (niṣkṛṣya niṣkṛṣya) from the cavity of Māyā (māyā-bilāt).
All (sarve) (the Rudra-s) up to the one hundred Rudra-s (śata-bhava-pramukha-antāḥ) headed by Ananta (ananta-pramukhāḥ) shine (dīpyante) (as) they have their own powers kindled by his --Ananta's-- power (tad-śakti-iddha-sva-balāḥ), while the lamps of their qualities (illuminate) the darkness of the sovereignty of Māyā (guhā-adhikāra-andhakāra-guṇa-dīpāḥ).
He --i.e. Ananta-- (saḥ), presiding over (adhiṣṭhāya) Prakṛti (avyaktam), makes (prakaroti) the universe (jagat) by the command (niyogataḥ) of Śambhu (śambhoḥ), since (yasmāt) Śiva (śivaḥ) (is) the cause of the sovereignty (adhikāra-hetuḥ) (related to) the pure and impure courses (śuddha-aśuddha-srotas)||304-306||
शिवगुणयोगे तस्मिन् महति पदे ये प्रतिष्ठिताः प्रथमम्।
तेऽनन्तादेर्जगतः सर्गस्थितिविलयकर्तारः॥३०७॥
मायाबिलमिदमुक्तं परतस्तु गुहा जगद्योनिः।
उत्पत्त्या तेष्वस्याः पतिशक्तिक्षोभमनुविधीयमानेषु॥३०८॥
योनिविवरेषु नानाकामसमृद्धेषु भगसञ्ज्ञा।
कामयते पतिरेनामिच्छानुविधायिनीं यदा देवीम्॥३०९॥
प्रतिभगमव्यक्ताद्याः प्रजास्तदास्याः प्रजायन्ते।
तेषामतिसूक्ष्माणामेतावत्त्वं न वर्ण्यते विधिषु॥३१०॥
Śivaguṇayoge tasmin mahati pade ye pratiṣṭhitāḥ prathamam|
Te'nantāderjagataḥ sargasthitivilayakartāraḥ||307||
Māyābilamidamuktaṁ paratastu guhā jagadyoniḥ|
Utpattyā teṣvasyāḥ patiśaktikṣobhamanuvidhīyamāneṣu||308||
Yonivivareṣu nānākāmasamṛddheṣu bhagasañjñā|
Kāmayate patirenāmicchānuvidhāyinīṁ yadā devīm||309||
Pratibhagamavyaktādyāḥ prajāstadāsyāḥ prajāyante|
Teṣāmatisūkṣmāṇāmetāvattvaṁ na varṇyate vidhiṣu||310||
Due to the union with the qualities of Śiva --viz. due to the appearance of omniscience, etc.-- (śiva-guṇa-yoge), those (te) who (ye) are situated (pratiṣṭhitāḥ) firstly (prathamam) in that great state --i.e. in the pure course-- (tasmin mahati pade), bring about the manifestation, maintenance and dissolution (sarga-sthiti-vilaya-kartāraḥ) of the universe (jagataḥ) from Ananta, etc. (ananta-ādeḥ). This (idam) is said to be (uktam) the cavity of Māyā (māyā-bilam). Higher than (that) (paratas) (is) the cave (guhā) (known as) the matrix of the universe (jagat-yoniḥ).
The name of matrix (bhaga-sañjñā) (is) due to the production (of things) (utpattyā) in those (teṣu) cavities of the matrix (yoni-vivareṣu) of hers --viz. of Māyā-- (asyāḥ), which are endowed with multiple desires (nānā-kāma-samṛddheṣu) (and) which follow (anuvidhīyamāneṣu) the agitation (generated) by the powers of the Lord (pati-śakti-kṣobham).
When (yadā) the Lord (patiḥ) desires (kāmayate) this (enām) goddess (devīm) who follows (His) Will (icchā-anuvidhāyinīm), then (tadā) (different) progenies (prajāḥ) —such as Prakṛti, etc.— (avyakta-ādyāḥ) are born (prajāyante) from each of her matrixes (prati-bhagam... asyāḥ).
The size or magnitude (etāvattvam) of these extremely subtle (matrixes) (teṣām ati-sūkṣmāṇām) is not described (na varṇyate) in the scriptures (vidhiṣu)||307-310||
Stanzas 311 to 320
अववरकाण्येकस्मिन्यद्वत्साले बहूनि बद्धानि।
योनिबिलान्येकस्मिंस्तद्वन्मायाशिरःसाले॥३११॥
मायापटलैः सूक्ष्मैः कुड्यैः पिहिताः परस्परमदृश्याः।
निवसन्ति तत्र रुद्राः सुखिनः प्रतिबिलमसङ्ख्याताः॥३१२॥
स्थाने सायुज्यगताः सामीप्यगताः परे सलोकस्थाः।
प्रतिभुवनमेवमयं निवासिनां गुरुभिरुद्दिष्टः॥३१३॥
अपि सर्वसिद्धवाचः क्षीयेरन्दीर्घकालमुद्गीर्णाः।
न पुनर्योन्यानन्त्यादुच्यन्ते स्रोतसां सङ्ख्याः॥३१४॥
तस्मान्निरयाद्येकं यत्प्रोक्तं द्वारपालपर्यन्तम्।
स्रोतस्तेनान्यान्यपि तुल्यविधानानि वेद्यानि॥३१५॥
अव्यक्तकले गुहया प्रकृतिकलाभ्यां विकार आत्मीयः।
ओतः प्रोतो व्याप्तः कलितः पूर्णः परिक्षिप्तः॥३१६॥
Avavarakāṇyekasminyadvatsāle bahūni baddhāni|
Yonibilānyekasmiṁstadvanmāyāśiraḥsāle||311||
Māyāpaṭalaiḥ sūkṣmaiḥ kuḍyaiḥ pihitāḥ parasparamadṛśyāḥ|
Nivasanti tatra rudrāḥ sukhinaḥ pratibilamasaṅkhyātāḥ||312||
Sthāne sāyujyagatāḥ sāmīpyagatāḥ pare salokasthāḥ|
Pratibhuvanamevamayaṁ nivāsināṁ gurubhiruddiṣṭaḥ||313||
Api sarvasiddhavācaḥ kṣīyerandīrghakālamudgīrṇāḥ|
Na punaryonyānantyāducyante srotasāṁ saṅkhyāḥ||314||
Tasmānnirayādyekaṁ yatproktaṁ dvārapālaparyantam|
Srotastenānyānyapi tulyavidhānāni vedyāni||315||
Avyaktakale guhayā prakṛtikalābhyāṁ vikāra ātmīyaḥ|
Otaḥ proto vyāptaḥ kalitaḥ pūrṇaḥ parikṣiptaḥ||316||
Just as (yadvat) many (bahūni) apertures (avavarakāṇi) (are) made (baddhāni) in one rampart (ekasmin... sāle), so (tadvat) (many) matrix cavities (yoni-bilāni) (are made) in the main rampart of Māyā (māyā-śiras-sāle).
Concealed (pihitāḥ) by subtle walls (sūkṣmaiḥ kuḍyaiḥ) —viz. by the veils of Māyā— (māyā-paṭalaiḥ), (and) invisible to each other (parasparam adṛśyāḥ), live (nivasanti) innumerable (asaṅkhyātāḥ) happy (sukhinaḥ) Rudra-s (rudrāḥ) there in Māyā (tatra... sthāne), in each cavity (prati-bilam). (Some) are in a state of union (with the Lord) (sāyujya-gatāḥ), (others) are in a state of nearness (with respect to the Lord) (sāmīpyagatāḥ), (and even) others (pare) are in a state of living (in the same level where the Lord dwells) (saloka-sthāḥ).
Thus (evam), this (ayam) which has been specially told (uddiṣṭaḥ) by the Guru-s (gurubhiḥ) (is valid) for (all) the inhabitants (nivāsinām) of every world (prati-bhuvanam).
Even (api) the words of all the perfected beings (sarva-siddha-vācaḥ) being pronounced --lit. being ejected-- (udgīrṇāḥ) for a long time --lit. spending a long time-- (kṣīyeran dīrgha-kālam) (would not be enough to enumerate them!). The numbers (saṅkhyāḥ) of courses or streams (srotasām) are not either said (na punar... ucyante) due to the infinity of the matrixes (yoni-ānantyāt).
Therefore (tasmāt), one course or stream (ekam... srotas) has been mentioned (yad proktam), which starts with the hells (niraya-ādi) (and) ends in the guardian --i.e. in Ananta-- (dvāra-pāla-paryantam). On that account (tena), the other (courses or streams) (anyāni api) must be considered (vedyāni) to be similar (tulyavidhānāni).
Prakṛti and Kalā (avyakta-kale) (are a transformation brought about) by Māyā (guhayā). The transformation (vikāraḥ) of Prakṛti and Kalā (prakṛti-kalābhyām), beginning from the intellect and vidyā(-kañcuka, respectively) (ātmīyaḥ), is crosswise and lengthwise (otaḥ protaḥ) pervaded (vyāptaḥ), impelled (kalitaḥ), filled (pūrṇaḥ) (and) surrounded (by them) (parikṣiptaḥ)||311-316||
मध्ये पुटत्रयं तस्या रुद्राः षडधरेऽन्तरे।
एक ऊर्ध्वे च पञ्चेति द्वादशैते निरूपिताः॥३१७॥
Madhye puṭatrayaṁ tasyā rudrāḥ ṣaḍadhare'ntare|
Eka ūrdhve ca pañceti dvādaśaite nirūpitāḥ||317||
Within her --i.e. within Māyā-- (madhye... tasyāḥ) (there are) three cavities (puṭa-trayam). In the lower (cavity) (adhare) (there are) six (ṣaṭ) Rudra-s (rudrāḥ); in the middle (cavity) (antare) one (ekaḥ); and (ca) in the upper (cavity) (ūrdhve) five (pañca). In this way (iti), twelve (dvādaśa ete) (Rudra-s) have been enumerated (nirūpitāḥ)||317||
गहनासाध्यौ हरिहरदशेश्वरौ त्रिकलगोपती षडिमे।
मध्येऽनन्तः क्षेमो द्विजेशविद्येशविश्वशिवाः॥३१८॥
इति पञ्च तेषु पञ्चसु षट्सु च पुटगेषु तत्परावृत्त्या।
परिवर्त्तते स्थितिः किल देवोऽनन्तस्तु सर्वथा मध्ये॥३१९॥
Gahanāsādhyau hariharadaśeśvarau trikalagopatī ṣaḍime|
Madhye'nantaḥ kṣemo dvijeśavidyeśaviśvaśivāḥ||318||
Iti pañca teṣu pañcasu ṣaṭsu ca puṭageṣu tatparāvṛttyā|
Parivarttate sthitiḥ kila devo'nantastu sarvathā madhye||319||
These (ime) six (Rudra-s located in the lower cavity) (ṣaṭ) (are) Gahana and Asādhya (gahana-asādhyau), Harihara and Daśeśvara (harihara-daśeśvarau), Trikala and Gopati (trikala-gopatī). In the middle (cavity) (madhye) (is) Ananta (anantaḥ). (The five Rudra-s in the upper cavity are) Kṣema (kṣemaḥ), Dvijeśa, Vidyeśa, Viśva and Śiva (dvijeśa-vidyeśa-viśva-śivāḥ).
Thus (iti), the five (Rudra-s) (pañca) in the five (subcavities) (pañcasu) and (ca) (the six Rudra-s) in the six (sub)cavities (ṣaṭsu... puṭageṣu) change positions indeed (tad-parāvṛttyā... parivarttate sthitiḥ kila). However (tu), the god Ananta (devaḥ anantaḥ) (remains) in the middle (cavity) (madhye) at all times (sarvathā)||318-319||
ऊर्ध्वाधरगकपालकपुटषट्कयुगेन तत्परावृत्त्या।
मध्यतोऽष्टाभिर्दिक्स्थैर्व्याप्तो ग्रन्थिर्मतङ्गशास्त्रोक्तः॥३२०॥
Ūrdhvādharagakapālakapuṭaṣaṭkayugena tatparāvṛttyā|
Madhyato'ṣṭābhirdiksthairvyāpto granthirmataṅgaśāstroktaḥ||320||
It has been said in Mataṅgatantra (mataṅga-śāstra-uktaḥ) (that) the knot (of Māyā) (granthiḥ) is pervaded (vyāptaḥ) by twelve --lit. a couple of six-- (Rudra-s) situated in the upper and lower cavities whose shape is like a bowl (ūrdhva-adhara-ga-kapālaka-puṭa-ṣaṭka-yugena) —they can change positions— (tad-parāvṛttyā); and in the middle (cavity) (madhyatas) (this knot is pervaded) by eight (Rudra-s) located in the (eight) directions (aṣṭābhiḥ dik-sthaiḥ)||320||
Stanzas 321 to 340
श्रीसारशासने पुनरेषा षट्पुटतया विनिर्दिष्टा।
ग्रन्थ्याख्यमिदं तत्त्वं मायाकार्यं ततो माया॥३२१॥
Śrīsāraśāsane punareṣā ṣaṭpuṭatayā vinirdiṣṭā|
Granthyākhyamidaṁ tattvaṁ māyākāryaṁ tato māyā||321||
Nonetheless (punar), in venerable Trikasāra (śrī-sāraśāsane), she --i.e. Māyā-- (eṣā) is indicated (vinirdiṣṭā) as endowed with six cavities (ṣaṭ-puṭatayā). This (idam) principle (tattvam) called 'knot' (granthi-ākhyam) (is) a product of Māyā (māyā-kāryam). After that (tatas) (is) Māyā (māyā)||321||
मायातत्त्वं विभु किल गहनमरूपं समस्तविलयपदम्।
तत्र न भुवनविभागो युक्तो ग्रन्थावसौ तस्मात्॥३२२॥
Māyātattvaṁ vibhu kila gahanamarūpaṁ samastavilayapadam|
Tatra na bhuvanavibhāgo yukto granthāvasau tasmāt||322||
The Māyā category (māyā-tattvam) is all-pervading (vibhu kila), impenetrable darkness (gahanam), formless (arūpam) (and) the state where all the things are dissolved (samasta-vilaya-padam). In it (tatra) there is no division into worlds (bhuvana-vibhāgaḥ yuktaḥ). Therefore (tasmāt), that (asau) (only takes place) in the knot (granthau)||322||
मायातत्त्वाधिपतिः सोऽनन्तः समुदितान्विचार्याणून्।
युगपत्क्षोभयति निशां सा सूते सम्पुटैरनन्तैः स्वैः॥३२३॥
Māyātattvādhipatiḥ so'nantaḥ samuditānvicāryāṇūn|
Yugapatkṣobhayati niśāṁ sā sūte sampuṭairanantaiḥ svaiḥ||323||
The lord of the Māyā category (māyā-tattva-adhipatiḥ saḥ) (is) Ananta (anantaḥ) who, after examining (vicārya) the atoms (aṇūn) that have arisen (samuditān), simultaneously (yugapad) agitates (kṣobhayati) Māyā --lit. the night-- (niśāṁ). (After that agitation,) she (sā) generates and begets (sūte) by means of her own infinite cavities (sampuṭaiḥ anantaiḥ svaiḥ)||323||
तेन कलादिधरान्तं यदुक्तमावरणजालमखिलं तत्।
निःसङ्ख्यं च विचित्रं मायैवैका त्वभिन्नेयम्॥३२४॥
उक्तं श्रीपूर्वशास्त्रे च धराव्यक्तात्मकं द्वयम्।
असङ्ख्यातं निशाशक्तिसञ्ज्ञं त्वेकस्वरूपकम्॥३२५॥
Tena kalādidharāntaṁ yaduktamāvaraṇajālamakhilaṁ tat|
Niḥsaṅkhyaṁ ca vicitraṁ māyaivaikā tvabhinneyam||324||
Uktaṁ śrīpūrvaśāstre ca dharāvyaktātmakaṁ dvayam|
Asaṅkhyātaṁ niśāśaktisañjñaṁ tvekasvarūpakam||325||
On that account (tena), all that (exists) (yad... tad), from Kalā down to the earth (category) (kalā-adi-dharā-antam), —i.e. all that is covered by the net (of Māyā)— (āvaraṇa-jālam-akhilam), is said to be (uktam) innumerable (niḥsaṅkhyam) and (ca) multiple (vicitram). Nevertheless (tu), this (iyam) Māyā (māyā eva) (is) one (ekā) (and) undivided (abhinnā).
It has been declared (uktam... ca) in venerable Mālinīvijayottaratantra (śrī-pūrva-śāstre) that the two (eggs) of the earth and Prakṛti (dharā-avyakta-ātmakam dvayam) are countless (asaṅkhyātam), but (tu) (the eggs) of Māyā and Śakti (niśā-śakti-sañjñaṁ) (are) unique --lit. they have only one nature-- (eka-svarūpakam)||324-325||
पाशाः पुरोक्ताः प्रणवाः पञ्च मानाष्टकं मुनेः।
कुलं योनिश्च वागीशी यस्यां जातो न जायते॥३२६॥
Pāśāḥ puroktāḥ praṇavāḥ pañca mānāṣṭakaṁ muneḥ|
Kulaṁ yoniśca vāgīśī yasyāṁ jāto na jāyate||326||
The aforesaid (purā-uktāḥ) bonds (pāśāḥ), the five (pañca) Praṇava-s (praṇavāḥ), the eight Means of knowledge (māna-aṣṭakam), the family (kulam) of the sage --i.e. of Guru and disciple-- (muneḥ), the matrix (yoniḥ ca), the Mistress of speech (vāk-īśī), once born --by the force of the mantra, etc.-- (jātaḥ) in her (yasyām) is not born (na jāyate) (again)||326||
दीक्षाकालेऽधराध्वस्थशुद्धौ यच्चाधराध्वगम्।
अनन्तस्य समीपे तु तत्सर्वं परिनिष्ठितम्॥३२७॥
Dīkṣākāle'dharādhvasthaśuddhau yaccādharādhvagam|
Anantasya samīpe tu tatsarvaṁ pariniṣṭhitam||327||
And also (ca) that which (yad) is the lower course (adhara-adhva-gam) at the time of the initiation (dīkṣā-kāle) —in which there is the purification of that which remains in the lower course— (adhara-adhva-stha-śuddhau)... all that (tad sarvam) is situated (pariniṣṭhitam) near (samīpe tu) Ananta (anantasya)||327||
साध्यो दाता दमनो ध्यानो भस्मेति बिन्दवः पञ्च।
पञ्चार्थगुह्यरुद्राङ्कुशहृदयलक्षणं च सव्यूहम्॥३२८॥
आकर्षादर्शौ चेत्यष्टकमेतत्प्रमाणानाम्।
अलुप्तविभवाः सर्वे मायातत्त्वाधिकारिणः॥३२९॥
मायामयशरीरास्ते भोगं स्वं परिभुञ्जते।
प्रलयान्ते ह्यनन्तेन संहृतास्ते त्वहर्मुखे॥३३०॥
अन्यानन्तप्रसादेन विबुधा अपि तं परम्।
सुप्तबुद्धं मन्यमानाः स्वतन्त्रम्मन्यताजडाः॥३३१॥
स्वात्मानमेव जानन्ति हेतुं मायान्तरालगाः।
अतः परं स्थिता माया देवी जन्तुविमोहिनी॥३३२॥
देवदेवस्य सा शक्तिरतिदुर्घटकारिता।
निर्वैरपरिपन्थिन्या तया भ्रमितबुद्धयः॥३३३॥
इदं तत्त्वमिदं नेति विवदन्तीह वादिनः।
गुरुदेवाग्निशास्त्रेषु ये न भक्ता नराधमाः॥३३४॥
सत्पथं तान्परित्याज्य सोत्पथं नयति ध्रुवम्।
असद्युक्तिविचारज्ञाञ्छुष्कतर्कावलम्बिनः॥३३५॥
भ्रमयत्येव तान्माया ह्यमोक्षे मोक्षलिप्सया।
शिवदीक्षासिना च्छिन्ना शिवज्ञानासिना तथा॥३३६॥
न प्ररोहेत्पुनर्नान्यो हेतुस्तच्छेदनं प्रति।
महामायोर्ध्वतः शुद्धा महाविद्याथ मातृका॥३३७॥
वागीश्वरी च तत्रस्थं वामादिनवसत्पुरम्।
वामा ज्येष्ठा रौद्री काली कलविकरणीबलविकारिके तथा॥३३८॥
मथनी दमनी मनोन्मनी च त्रिदृशः पीताः समस्तास्ताः।
सप्तकोट्यो मुख्यमन्त्रा विद्यातत्त्वेऽत्र संस्थिताः॥३३९॥
एकैकार्बुदलक्षांशाः पद्माकारपुरा इह।
विद्याराज्ञ्यस्त्रिगुण्याद्याः सप्त सप्तार्बुदेश्वराः॥३४०॥
Sādhyo dātā damano dhyāno bhasmeti bindavaḥ pañca|
Pañcārthaguhyarudrāṅkuśahṛdayalakṣaṇaṁ ca savyūham||328||
Ākarṣādarśau cetyaṣṭakametatpramāṇānām|
Aluptavibhavāḥ sarve māyātattvādhikāriṇaḥ||329||
Māyāmayaśarīrāste bhogaṁ svaṁ paribhuñjate|
Pralayānte hyanantena saṁhṛtāste tvaharmukhe||330||
Anyānantaprasādena vibudhā api taṁ param|
Suptabuddhaṁ manyamānāḥ svatantrammanyatājaḍāḥ||331||
Svātmānameva jānanti hetuṁ māyāntarālagāḥ|
Ataḥ paraṁ sthitā māyā devī jantuvimohinī||332||
Devadevasya sā śaktiratidurghaṭakāritā|
Nirvairaparipanthinyā tayā bhramitabuddhayaḥ||333||
Idaṁ tattvamidaṁ neti vivadantīha vādinaḥ|
Gurudevāgniśāstreṣu ye na bhaktā narādhamāḥ||334||
Satpathaṁ tānparityājya sotpathaṁ nayati dhruvam|
Asadyuktivicārajñāñchuṣkatarkāvalambinaḥ||335||
Bhramayatyeva tānmāyā hyamokṣe mokṣalipsayā|
Śivadīkṣāsinā cchinnā śivajñānāsinā tathā||336||
Na prarohetpunarnānyo hetustacchedanaṁ prati|
Mahāmāyordhvataḥ śuddhā mahāvidyātha mātṛkā||337||
Vāgīśvarī ca tatrasthaṁ vāmādinavasatpuram|
Vāmā jyeṣṭhā raudrī kālī kalavikaraṇībalavikārike tathā||338||
Mathanī damanī manonmanī ca tridṛśaḥ pītāḥ samastāstāḥ|
Saptakoṭyo mukhyamantrā vidyātattve'tra saṁsthitāḥ||339||
Ekaikārbudalakṣāṁśāḥ padmākārapurā iha|
Vidyārājñyastriguṇyādyāḥ sapta saptārbudeśvarāḥ||340||
The five (pañca) Praṇava-s --lit. Bindu-s-- (bindavaḥ) (are:) "Sādhya (sādhyaḥ), Dātā (dātā), Damana (damanaḥ), Dhyāna (dhyānaḥ), (and) Bhasma" (bhasma iti). This (etad) group of eight (aṣṭakam) Means of knowledge (pramāṇānām) (are:) "Pañcārtha, Guhya, Rudrāṅkuśa, Hṛdaya (and) Lakṣaṇa (pañcārtha-guhya-rudrāṅkuśa-hṛdaya-lakṣaṇam), together with (ca)Savyūha (savyūham), Ākarṣa and Ādarśa (ākarṣa-ādarśau ca iti).
All those (sarve... te) entities in charge of the Māyā category (māyā-tattva-adhikāriṇaḥ), endowed with undiminished powers (alupta-vibhavāḥ) (and) bodies made out of Māyā (māyā-maya-śarīrāḥ), partake of their own enjoyment (bhogam svam paribhuñjate).
At the end of the dissolution (pralaya-ante hi) they are withdrawn (saṁhṛtāḥ) by Ananta (anantena). But (tu) at the beginning of a new manifestation --lit. of a new day-- (ahar-mukhe) they (te) are awakened (vibudhāḥ api) by the favor of another Ananta (anya-ananta-prasādena). Inmersed in Māyā (māyā-antarāla-gāḥ), stupefied due to the notion of (false) freedom (svatantram-manyatā-jaḍāḥ), they think (manyamānāḥ) that that other (Ananta) (tam param) has awakened from sleep (with them) (supta-buddham), (and) that they produce (jānanti) the cause (hetum) (called) their own self (sva-ātmānam eva) --all in all, they think that they woke up by themselves and not by Ananta--.
After (param) this (atas) --after the Māyā category-- remains (sthitā) Māyā (māyā) as the goddess (devī) that bewilders the living beings --lit. the insects-- (jantu-vimohinī). She (sā) (is) the Power (śaktiḥ) of the God of gods --viz. Śiva-- (deva-devasya) (and) has the capacity to carry out that which is very difficult to be accomplished (ati-durghaṭa-kāritā). The intellects of the ones who proclaim here 'this is the true reality, this is not (the true reality)' are made to go round (bhramita-buddhayaḥ... idam tattvam idaṁ na iti vivadanti iha vādinaḥ) by her , the one who is friendly and unfriendly (nirvaira-paripanthinyā tayā).
And making the vile men, who are not devoted to Guru, fire and scriptures, abandon the right path (gurudeva-agni-śāstreṣu ye na bhaktāḥ narādhamāḥ... sat-pathaṁ tān parityājya), she (sā) firmly (dhruvam) leads (them) (nayati) toward the wrong path (utpatham).
(As regards) the ones whose arguments and discernment are not true (asadyuktivicārajñān) (and) who find support in dry reasonings (śuṣka-tarka-avalambinaḥ), Māyā (māyā hi) deludes (bhramayati eva) them (tān) in wishing Liberation (mokṣa-lipsayā) where there is no Liberation (amokṣe).
Cut (chinnā) by the sword of Śiva's initiation (śiva-dīkṣā-asinā) and (tathā) by the sword of Śiva's knowledge (śiva-jñāna-asinā), (Māyā) does not shoot forth (na prarohet) again (punanr). There is no other (na anyaḥ) cause (hetuḥ) with regard to cutting her (tad-chedanam prati).
Higher than (ūrdhvataḥ) Mahāmāyā (mahā-māyā) (there is) the great pure Vidyā (śuddhā mahā-vidyā), the Mātṛkā (mātṛkā) and (atha... ca) the Mistress of Speech (vāk-īśvarī). Nine real worlds (presided by) Vāma (vāma-ādi-nava-sat-puram) stay there (tatra-stham).
All those (powers) (samastāḥ tāḥ) have three eyes (tri-dṛśaḥ) (and) are yellow in color (pītāḥ). (Their names are as follows:) Vāmā (vāmā), Jyeṣṭhā (jyeṣṭhā), Raudrī (raudrī), Kālī (kālī) Kalavikaraṇī, Balavikaraṇī (kalavikaraṇī-balavikārike) as well as (tathā) Mathanī (mathanī), Damanī (damanī) and (ca) Manonmanī (manonmanī).
Here (atra), in the (Sad)vidyā category (vidyā-tattve), there are (saṁsthitāḥ) the 70,000,000 (sapta-koṭyaḥ) main mantra-s (mukhya-mantrāḥ). Each of them is furnished with a covering consisting of 1,000,000,000,000 (entities) --though the arbuda number is 100,000,000, in this context amounts to 10,000,000-- (ekaika-arbuda-lakṣa-aṁśāḥ). Here (iha), (such) worlds have the form of lotuses (padma-ākāra-purāḥ).
The seven (sapta) lords of the 70,000,000 (main mantra-s) (sapta-arbuda-īśvarāḥ) (are:) Vidyārājñyas, Triguṇī, etc. (vidyārājñyas-triguṇī-ādyāḥ)||328-340||
Stanzas 341 to 380
विद्यातत्त्वोर्ध्वमैशं तु तत्त्वं तत्र क्रमोर्ध्वगम्।
शिखण्ड्याद्यमनन्तान्तं पुराष्टकयुतं पुरम्॥३४१॥
शिखण्डी श्रीगलो मूर्तिरेकनेत्रैकरुद्रकौ।
शिवोत्तमः सूक्ष्मरुद्रोऽनन्तो विद्येश्वराष्टकम्॥३४२॥
क्रमादूर्ध्वोर्ध्वसंस्थानं सप्तानां नायको विभुः।
अनन्त एव ध्येयश्च पूज्यश्चाप्युत्तरोत्तरः॥३४३॥
Vidyātattvordhvamaiśaṁ tu tattvaṁ tatra kramordhvagam|
Śikhaṇḍyādyamanantāntaṁ purāṣṭakayutaṁ puram||341||
Śikhaṇḍī śrīgalo mūrtirekanetraikarudrakau|
Śivottamaḥ sūkṣmarudro'nanto vidyeśvarāṣṭakam||342||
Kramādūrdhvordhvasaṁsthānaṁ saptānāṁ nāyako vibhuḥ|
Ananta eva dhyeyaśca pūjyaścāpyuttarottaraḥ||343||
Above the (Sad)vidyā category (vidyā-tattva-ūrdhvam) (is) the Īśvara category (aiśam tu tattvam). There (tatra), gradually higher and higher (krama-ūrdhva-gam), the abode (puram) consists of eight worlds (pura-aṣṭaka-yutam), from Śikhaṇḍī (śikhaṇḍī-ādyam) down to Ananta (ananta-antam).
The eight lords of knowledge (vidyā-īśvara-aṣṭakam) (presiding there are:) Śikhaṇḍī (śikhaṇḍī), Śrīgala --also called Śrīkaṇṭha-- (śrīgalaḥ), Mūrti --also known as Trimūrti-- (mūrtiḥ), Ekarudra and Ekanetra (ekanetra-ekarudrakau), (along with) Śivottama (śivottamaḥ), Sūkṣmarudra --also called Sūkṣma, plainly-- (sūkṣma-rudraḥ) (and) Ananta (anantaḥ).
(There is their) residing in higher and higher levels (ūrdhva-ūrdhva-saṁsthānam), respectively (kramāt). The leader (nāyakaḥ) of the seven (saptānām) (is) the all-pervading (vibhuḥ) Ananta himself (anantaḥ eva), who is object of more and more meditation and worship (by the other lords of knowledge) (dhyeyaḥ ca pūjyaḥ ca api uttara-uttaraḥ)||341-343||
मुख्यमन्त्रेश्वराणां यत् सार्धं कोटित्रयं स्थितम्।
तन्नायका इमे तेन विद्येशाश्चक्रवर्तिनः॥३४४॥
Mukhyamantreśvarāṇāṁ yat sārdhaṁ koṭitrayaṁ sthitam|
Tannāyakā ime tena vidyeśāścakravartinaḥ||344||
(The other seven Vidyeśvara-s or lords of knowledge) are the leaders of that (tad-nāyakā), i.e. of the 35,000,000 (yat sa-ardham koṭi-trayam sthitam) main Mantreśvara-s --lit. lords of the mantra-s-- (mukhya-mantra-īśvarāṇām). Hence (tena) they (ime) (are called) lords of knowledge (vidyā-īśāḥ), viz. emperors (cakravartinaḥ)||344||
उक्तं च गुरुभिरित्थं शिवतन्वाद्येषु शासनेष्वेतत्।
भगबिलशतकलितगुहामूर्धासनगोऽष्टशक्तियुग्देवः॥३४५॥
गहनाद्यं निरयान्तं सृजति च रुद्रांश्च विनियुङ्क्ते।
उद्धरति मनोन्मन्या पुंसस्तेष्वेव भवति मध्यस्थः॥३४६॥
ते तेनोदस्तचितः परतत्त्वालोचनेऽभिनिविशन्ते।
स पुनरधः पथवर्तिष्वधिकृत एवाणुषु शिवेन॥३४७॥
अवसितपतिविनियोगः सार्धमनेकात्ममन्त्रकोटीभिः।
निर्वात्यनन्तनाथस्तद्धामाविशति सूक्ष्मरुद्रस्तु॥३४८॥
अनुगृह्याणुमपूर्वं स्थापयति पतिः शिखण्डिनः स्थाने।
इत्यष्टौ परिपाट्या यावद्धामानि याति गुरुरेकः॥३४९॥
तावदसङ्ख्यातानां जन्तूनां निर्वृतिं कुरुते।
तेऽष्टावपि शक्त्यष्टकयोगामलजलरुहासनासीनाः॥३५०॥
आलोकयन्ति देवं हृदयस्थं कारणं परमम्।
तं भगवन्तमनन्तं ध्यायन्तः स्वहृदि कारणं शान्तम्॥३५१॥
सप्तानुध्यायन्त्यपि मन्त्राणां कोटयः शुद्धाः।
मायादिरवीच्यन्तो भवस्त्वनन्तादिरुच्यतेऽप्यभवः॥३५२॥
शिवशुद्धगुणाधीकारान्तः सोऽप्येष हेयश्च।
अत्रापि यतो दृष्टानुग्राह्याणां नियोज्यता शैवी॥३५३॥
इष्टा च तन्निवृत्तिर्ह्यभवस्त्वधरे न भूयते यस्मात्।
पत्युरपसर्पति यतः कारणता कार्यता च सिद्धेभ्यः॥३५४॥
कञ्चुकवच्छिवसिद्धौ तावतिभवसञ्ज्ञयातिमध्यस्थौ।
धर्मज्ञानविरागैश्यचतुष्टयपुरं तु यत्॥३५५॥
रूपावरणसञ्ज्ञं तत्तत्त्वेऽस्मिन्नैश्वरे विदुः।
वामा ज्येष्ठा च रौद्रीति भुवनत्रयशोभितम्॥३५६॥
सूक्ष्मावरणमाख्यातमीशतत्त्वे गुरूत्तमैः।
ऐशात्सादाशिवं ज्ञानक्रियायुगलमण्डितम्॥३५७॥
शुद्धावरणमित्याहुरुक्ता शुद्धावृतेः परम्।
विद्यावृतिस्ततो भावाभावशक्तिद्वयोज्ज्वला॥३५८॥
शक्त्यावृतिः प्रमाणाख्या ततः शास्त्रे निरूपिता।
शक्त्यावृतेस्तु तेजस्विध्रुवेशाभ्यामलङ्कृतम्॥३५९॥
तेजस्व्यावरणं वेदपुरा मानावृतिस्ततः।
मानावृतेः सुशुद्धावृत्पुरत्रितयशोभिता॥३६०॥
सुशुद्धावरणादूर्ध्वं शैवमेकपुरं भवेत्।
शिवावृतेरूर्ध्वमाहुर्मोक्षावरणसञ्ज्ञितम्॥३६१॥
अस्यां मोक्षावृतौ रुद्रा एकादश निरूपिताः।
मोक्षावरणतस्त्वेकपुरमावरणं ध्रुवम्॥३६२॥
ऊर्ध्वे ध्रुवावृतेरिच्छावरणं तत्र ते शिवाः।
ईश्वरेच्छागृहान्तस्थास्तत्पुरं चैकमुच्यते॥३६३॥
इच्छावृतेः प्रबुद्धाख्यं दिग्रुद्राष्टकचर्चितम्।
प्रबुद्धावरणादूर्ध्वं समयावरणं महत्॥३६४॥
भुवनैः पञ्चभिर्गर्भीकृतानन्तसमावृति।
सामयात्सौशिवं तत्र सादाख्यं भुवनं महत्॥३६५॥
तस्मिन्सदाशिवो देवस्तस्य सव्यापसव्ययोः।
ज्ञानक्रिये परेच्छा तु शक्तिरुत्सङ्गगामिनी॥३६६॥
सृष्ट्यादिपञ्चकृत्यानि कुरुते स तयेच्छया।
पञ्च ब्रह्माण्यङ्गषट्कं सकलाद्यष्टकं शिवाः॥३६७॥
दशाष्टादश रुद्राश्च तैरेव सुशिवो वृतः।
सद्यो वामाघोरौ पुरुषेशौ ब्रह्मपञ्चकं हृदयम्॥३६८॥
मूर्धशिखावर्मदृगस्त्रमङ्गानि षट् प्राहुः।
सकलाकलशून्यैः सह कलाढ्यखमलङ्कृते क्षपणमन्त्यम्॥३६९॥
कण्ठ्यौष्ठ्यमष्टमं किल सकलाष्टकमेतदाम्नातम्।
ॐकारशिवौ दीप्तो हेत्वीशदशेशकौ सुशिवकालौ॥३७०॥
सूक्ष्मसुतेजःशर्वाः शिवाः दशैतेऽत्र पूर्वादेः।
विजयो निःश्वासश्च स्वायम्भुवो वह्निवीररौरवकाः॥३७१॥
मुकुटविसरेन्दुविन्दुप्रोद्गीता ललितसिद्धरुद्रौ च।
सन्तानशिवौ परकिरणपारमेशा इति स्मृता रुद्राः॥३७२॥
सर्वेषामेतेषां ज्ञानानि विदुः स्वतुल्यनामानि।
मन्त्रमुनिकोटिपरिवृतमथ विभुवामादिरुद्रतच्छक्तियुतम्॥३७३॥
तारादिशक्तिजुष्टं सुशिवासनमतिसितकजमसङ्ख्यदलम्।
यः शक्तिरुद्रवर्गः परिवारे विष्टरे च सुशिवस्य॥३७४॥
प्रत्येकमस्य निजनिजपरिवारे परार्धकोटयोऽसङ्ख्याः।
मायामलनिर्मुक्ताः केवलमधिकारमात्रसंरूढाः॥३७५॥
सुशिवावरणे रुद्राः सर्वज्ञाः सर्वशक्तिसम्पूर्णाः।
अधिकारबन्धविलये शान्ताः शिवरूपिणो पुनर्भविनः॥३७६॥
Uktaṁ ca gurubhiritthaṁ śivatanvādyeṣu śāsaneṣvetat|
Bhagabilaśatakalitaguhāmūrdhāsanago'ṣṭaśaktiyugdevaḥ||345||
Gahanādyaṁ nirayāntaṁ sṛjati ca rudrāṁśca viniyuṅkte|
Uddharati manonmanyā puṁsasteṣveva bhavati madhyasthaḥ||346||
Te tenodastacitaḥ paratattvālocane'bhiniviśante|
Sa punaradhaḥ pathavartiṣvadhikṛta evāṇuṣu śivena||347||
Avasitapativiniyogaḥ sārdhamanekātmamantrakoṭībhiḥ|
Nirvātyanantanāthastaddhāmāviśati sūkṣmarudrastu||348||
Anugṛhyāṇumapūrvaṁ sthāpayati patiḥ śikhaṇḍinaḥ sthāne|
Ityaṣṭau paripāṭyā yāvaddhāmāni yāti gururekaḥ||349||
Tāvadasaṅkhyātānāṁ jantūnāṁ nirvṛtiṁ kurute|
Te'ṣṭāvapi śaktyaṣṭakayogāmalajalaruhāsanāsīnāḥ||350||
Ālokayanti devaṁ hṛdayasthaṁ kāraṇaṁ paramam|
Taṁ bhagavantamanantaṁ dhyāyantaḥ svahṛdi kāraṇaṁ śāntam||351||
Saptānudhyāyantyapi mantrāṇāṁ koṭayaḥ śuddhāḥ|
Māyādiravīcyanto bhavastvanantādirucyate'pyabhavaḥ||352||
Śivaśuddhaguṇādhīkārāntaḥ so'pyeṣa heyaśca|
Atrāpi yato dṛṣṭānugrāhyāṇāṁ niyojyatā śaivī||353||
Iṣṭā ca tannivṛttirhyabhavastvadhare na bhūyate yasmāt|
Patyurapasarpati yataḥ kāraṇatā kāryatā ca siddhebhyaḥ||354||
Kañcukavacchivasiddhau tāvatibhavasañjñayātimadhyasthau|
Dharmajñānavirāgaiśyacatuṣṭayapuraṁ tu yat||355||
Rūpāvaraṇasañjñaṁ tattattve'sminnaiśvare viduḥ|
Vāmā jyeṣṭhā ca raudrīti bhuvanatrayaśobhitam||356||
Sūkṣmāvaraṇamākhyātamīśatattve gurūttamaiḥ|
Aiśātsādāśivaṁ jñānakriyāyugalamaṇḍitam||357||
Śuddhāvaraṇamityāhuruktā śuddhāvṛteḥ param|
Vidyāvṛtistato bhāvābhāvaśaktidvayojjvalā||358||
Śaktyāvṛtiḥ pramāṇākhyā tataḥ śāstre nirūpitā|
Śaktyāvṛtestu tejasvidhruveśābhyāmalaṅkṛtam||359||
Tejasvyāvaraṇaṁ vedapurā mānāvṛtistataḥ|
Mānāvṛteḥ suśuddhāvṛtpuratritayaśobhitā||360||
Suśuddhāvaraṇādūrdhvaṁ śaivamekapuraṁ bhavet|
Śivāvṛterūrdhvamāhurmokṣāvaraṇasañjñitam||361||
Asyāṁ mokṣāvṛtau rudrā ekādaśa nirūpitāḥ|
Mokṣāvaraṇatastvekapuramāvaraṇaṁ dhruvam||362||
Ūrdhve dhruvāvṛtericchāvaraṇaṁ tatra te śivāḥ|
Īśvarecchāgṛhāntasthāstatpuraṁ caikamucyate||363||
Icchāvṛteḥ prabuddhākhyaṁ digrudrāṣṭakacarcitam|
Prabuddhāvaraṇādūrdhvaṁ samayāvaraṇaṁ mahat||364||
Bhuvanaiḥ pañcabhirgarbhīkṛtānantasamāvṛti|
Sāmayātsauśivaṁ tatra sādākhyaṁ bhuvanaṁ mahat||365||
Tasminsadāśivo devastasya savyāpasavyayoḥ|
Jñānakriye parecchā tu śaktirutsaṅgagāminī||366||
Sṛṣṭyādipañcakṛtyāni kurute sa tayecchayā|
Pañca brahmāṇyaṅgaṣaṭkaṁ sakalādyaṣṭakaṁ śivāḥ||367||
Daśāṣṭādaśa rudrāśca taireva suśivo vṛtaḥ|
Sadyo vāmāghorau puruṣeśau brahmapañcakaṁ hṛdayam||368||
Mūrdhaśikhāvarmadṛgastramaṅgāni ṣaṭ prāhuḥ|
Sakalākalaśūnyaiḥ saha kalāḍhyakhamalaṅkṛte kṣapaṇamantyam||369||
Kaṇṭhyauṣṭhyamaṣṭamaṁ kila sakalāṣṭakametadāmnātam|
Oṁkāraśivau dīpto hetvīśadaśeśakau suśivakālau||370||
Sūkṣmasutejaḥśarvāḥ śivāḥ daśaite'tra pūrvādeḥ|
Vijayo niḥśvāsaśca svāyambhuvo vahnivīrarauravakāḥ||371||
Mukuṭavisarenduvinduprodgītā lalitasiddharudrau ca|
Santānaśivau parakiraṇapārameśā iti smṛtā rudrāḥ||372||
Sarveṣāmeteṣāṁ jñānāni viduḥ svatulyanāmāni|
Mantramunikoṭiparivṛtamatha vibhuvāmādirudratacchaktiyutam||373||
Tārādiśaktijuṣṭaṁ suśivāsanamatisitakajamasaṅkhyadalam|
Yaḥ śaktirudravargaḥ parivāre viṣṭare ca suśivasya||374||
Pratyekamasya nijanijaparivāre parārdhakoṭayo'saṅkhyāḥ|
Māyāmalanirmuktāḥ kevalamadhikāramātrasaṁrūḍhāḥ||375||
Suśivāvaraṇe rudrāḥ sarvajñāḥ sarvaśaktisampūrṇāḥ|
Adhikārabandhavilaye śāntāḥ śivarūpiṇo punarbhavinaḥ||376||
In this way (ittham), this (etad) has been proclaimed (uktam ca) by the Guru-s (gurubhiḥ) in Śivatanu and other scriptures (śivatanu-ādyeṣu śāsaneṣu):
(Ananta,) the god, together with his eight powers (aṣṭa-śakti-yug-devaḥ), residing in the seat above Māyā and divided into hundreds of matrixes (bhaga-bila-śata-kalita-guhā-mūrdha-āsana-gaḥ), manifests (sṛjati) and (ca... ca) assigns the Rudra-s to (their own duties) (rudrān... viniyuṅkte), from the impenetrable darkness (gahana-ādyam) down to the hells (niraya-antam). He (also) saves (uddharati) the men (puṁsaḥ) through Manonmanī (manonmanyā). He is (bhavati) in the middle (madhya-sthaḥ) of them (teṣu eva). They --the other seven lords of knowledge-- (te) risen (udastacitaḥ) by him (tena) are devoted entirely (abhiniviśante) to perceive the Highest Principle (para-tattva-ālocane).
However (punar), he --i.e. Ananta-- (saḥ), by Śiva('s command) (śivena), (is) appointed (adhikṛtaḥ) only (eva) (to deal with) the atoms moving in the lower courses (adhas patha-vartiṣu... aṇuṣu). Once he has completed his office duties (avasita-pati-viniyogaḥ), Anantanātha (anantanāthaḥ) gets dissolved (in Śiva) (nirvāti) together with (sārdham) tens and tens of millions of mantra-s (aneka-ātma-mantra-koṭībhiḥ). (After that,) Sūkṣmarudra (sūkṣmarudraḥ tu) enters into (āviśati) his --Ananta's-- abode (tad-dhāma).
Showing Grace (anugṛhya) like never before (apūrvam), the Lord (patiḥ) puts (sthāpayati) an atom (aṇum) in the place (sthāne) of Śikhaṇḍī (śikhaṇḍinaḥ). Thus (iti), the eight (aṣṭau) (lords of knowledge) in succession (paripāṭyā) (follow each other this way:) As long as (yāvat) one (of them) (ekaḥ) (becomes) Guru (guruḥ) (and) goes (yāti) to the abodes (of the previous Guru-s) (dhāmāni), so long (tāvat) he produces (kurute) the dissolution (nirvṛtim) of countless creatures (asaṅkhyātānām jantūnām).
The eight (te aṣṭau api), seated on immaculate lotuses and in union with eight powers (śakti-aṣṭaka-yoga-amala-jalaruha-āsana-āsīnāḥ), look at (ālokayanti) the God (devam) who resides in the Heart (hṛdaya-stham), (and) who is the Supreme Cause (kāraṇam paramam). While they meditate (dhyāyantaḥ) in their hearts (sva-hṛdi) on the infinite Lord Ananta (tam bhagavantam anantam) as being the peaceful Cause (kāraṇam śāntam), 70,000,000 (sapta... koṭayaḥ) pure (śuddhāḥ) mantra-s (mantrāṇām) meditate (on them --on the lords of knowledge--) (anudhyāyanti api).
Saṁsāra or existence in bondage (bhavaḥ tu) (goes) from Māyā down to Avīci (māyā-ādiḥ avīci-antaḥ). Absence of Saṁsāra or existence in bondage (abhavaḥ) is said to go (ucyate api) from Ananta (ananta-ādiḥ) up to where the pure qualities of Śiva preside (śiva-śuddha-guṇa-adhīkāra-antaḥ). (But) even (api) that very thing (saḥ... eṣaḥ) is to be abandoned (heyaḥ ca).
Even (atra) here (atra), in consequence of which (yatas), (it is) Śiva who is in charge (niyojyatā śaivī) of the souls who are fit to be favored (dṛṣṭa-anugrāhyāṇām). But (ca) the cessation of (even) that (tad-nivṛttiḥ hi) is wished (iṣṭā). This is why (yasmāt) absence of Saṁsāra or existence in bondage (abhavaḥ) does not occur (na bhūyate) in the lower (course) (adhare).
Since (yatas) the state of being the master (kāraṇatā) in the case of the Lord (patyuḥ) and (ca) the state of being the servants (kāryatā) in the case of the perfected beings (siddhebhyaḥ) disappear (apasarpati), once the Supreme Existence (is attained) (ati-bhava-sañjñayā), like with the kañcuka-s (kañcuka-vat), (the states of) Śiva and perfected being (śiva-siddhau tau) as master and servants just vanish (ati-madhya-sthau).
In that Īśvara category (tad-tattve asmin aiśvare), there is --lit. they knew, i.e. there are-- (viduḥ) that which is known as the enclosure of the form (rūpa-āvaraṇa-sañjñam), that contains the four worlds concerning dharma, knowledge, indifference to external things and supremacy (dharma-jñāna-virāga-aiśya-catuṣṭaya-puram tu yad).
(Also) in the Īśvara category (īśa-tattve), according to the highest Guru-s (guru-uttamaiḥ), (there is) that which is known as the subtle enclosure (sūkṣma-āvaraṇam ākhyātam), that is beautified by three worlds (bhuvana-traya-śobhitam): "Vāmā (vāmā), Jyeṣṭhā (jyeṣṭhā) and (ca) Raudrī (raudrī iti).
Above the Īśvara (category) (aiśāt) (is) the Sadāśiva category (sādāśivam) adorned with the two (Powers) of Knowledge and Action (jñāna-kriyā-yugala-maṇḍitam), there is (āhuḥ) the so-called (uktā) "pure enclosure" (śuddha-āvaraṇam iti). After the pure enclosure (śuddha-āvṛteḥ param), (there is) the enclosure of knowledge (vidyā-āvṛtiḥ). After that (tatas), (there is) the enclosure of power (śakti-āvṛtiḥ) called the (enclosure) of the means of knowledge (pramāṇa-ākhyā), which is blazing with the two powers of existence and non-existence (bhāva-abhāva-śakti-dvaya-ujjvalā).
It has been described (nirūpitā) in the scripture(s) (śāstre) that after that (tatas), viz. after the enclosure of power (śakti-āvṛteḥ tu), (is) the brilliant enclosure (tejasvi-āvaraṇam) adorned by Tejasvī and Dhruveśa (tejasvi-dhruveśābhyām alaṅkṛtam) —(also called) the enclosure of the means of knowledge— (māna-āvṛtiḥ) (and containing) four worlds (veda-purā).
After that enclosure of the means of knowledge (tatas... māna-āvṛteḥ) (is) the very pure enclosure (su-śuddha-āvṛt) beautified by three worlds (pura-tritaya-śobhitā).
Higher than (ūrdhvam) the very pure enclosure (su-śuddha-āvaraṇāt) is (bhavet) (the enclosure) of Śiva (śaivam) (containing only) one world (eka-puram).
Higher than (ūrdhvam) the enclosure of Śiva (śiva-āvṛteḥ) is (āhuḥ) that which is known as the enclosure of liberation (mokṣa-āvaraṇa-sañjñitam). In this enclosure of liberation (asyām mokṣa-āvṛtau), eleven (ekādaśa) Rudra-s (rudrāḥ) are described (nirūpitāḥ).
After the enclosure of liberation (mokṣa-āvaraṇatas tu) (there is) the fixed enclosure (āvaraṇam dhruvam) containing (only) one world (eka-puram).
Higher than (ūrdhve) the fixed enclosure (dhruva-āvṛteḥ) (is) the enclosure of will (icchā-āvaraṇam). There (tatra), the śiva-s (te śivāḥ) reside inside the House of Lord's Will (īśvara-icchā-gṛha-antasthāḥ). That (enclosure) (tad) is said (to contain) (ucyate) one (ekam) world (puram).
After the enclosure of will (icchā-āvṛteḥ), (there is) that which called (the enclosure) of the awakened ones (prabuddha-ākhyam) scented by eight Rudra-s (presiding over the eight) directions (dik-rudra-aṣṭaka-carcitam).
Higher than (ūrdhvam) the enclosure of the awakened ones (prabuddha-āvaraṇāt) (is) the great (mahat) enclosure of the precepts (samaya-āvaraṇam) —furnished with five worlds— (bhuvanaiḥ pañcabhiḥ) containing like an embryo the infinite (levels which are below) (garbhīkṛta-ananta-samāvṛti).
Above the enclosure of the precepts (sāmayāt) (is) the enclosure of Suśiva --i.e. Sadāśiva-- (sauśivam). There (tatra), (there is) the great (mahat) world (bhuvanam) of Sadāśiva or Sādākhya (sādākhyam). In it (tasmin) the god (devaḥ) Sadāśiva (sadāśivaḥ) (resides). On his left and on his right (tasya savya-apasavyayoḥ) (are) Knowledge and Action (jñāna-kriye), but (tu) the Supreme Power of Will (parā-icchā... śaktiḥ) (is) on (his) lap (utsaṅga-gāminī). By that Will (tayā icchayā), he (saḥ) performs (kurute) the five acts of manifestation, etc. (sṛṣṭi-ādi-pañca-kṛtyāni). Suśiva --i.e. Sadāśiva-- (suśivaḥ) is surrounded (vṛtaḥ) by them (taiḥ eva), viz. (by) the five Brahma-s (pañca brahmāṇi), (by) the six limbs (aṅga-ṣaṭkam), (by) the eight (Rudra-s) called Sakala, etc. (sakala-ādi-aṣṭakaṁ), (by) the ten (daśa) śiva-s (śivāḥ) and (ca) (by) the eighteen (aṣṭādaśa) Rudra-s (rudrāḥ).
The five Brahma-s (brahma-pañcakam) (are) Sadyojāta (sadyaḥ), Vāmadeva, Aghora (vāma-aghorau), Tatpuruṣa and Īśāna (puruṣa-īśau).
(The sages) said (prāhuḥ) that the six (ṣaṭ) limbs (aṅgāni) (are) heart (hṛdayam), the head, the tuft of hair, the armour, the eyes and the weapon (mūrdha-śikhā-varma-dṛk-astram).
According to this revealed scripture (etad-āmnātam), the eight Rudra-s (sakala-aṣṭakam) (are) Kalāḍhya and Khamalaṅkṛta (kalāḍhya-khamalaṅkṛte) together with (saha) Sakala, Akala and Śūnya (sakala-akala-śūnyaiḥ), Kṣapaṇa (kṣapaṇam), Antya (antyam), (and) the eighth one (aṣṭamam kila) (is) Kaṇṭhyauṣṭhya (kaṇṭhyauṣṭhyam).
Starting from the east (pūrvā-ādeḥ), these (ete) (are) the ten (daśa) śiva-s (śivāḥ): Oṁkāra, Śiva (oṁkāra-śivau), Dīpta (dīptaḥ), Hetvīśa, Daśeśaka (hetvīśa-daśeśakau), Suśiva, Kāla (suśiva-kālau), Sūkṣma, Sutejas and Śarva (sūkṣma-sutejas-śarvāḥ).
The (eighteen) Rudra-s (rudrāḥ) are said to be (smṛtāḥ) Vijaya (vijayaḥ), Niḥśvāsa (niḥśvāsaḥ), Svāyambhuva (svāyambhuvaḥ), Vahni, Vīra, Rauravaka (vahni-vīra-rauravakāḥ), Mukuṭa, Visara, Indu, Vindu, Prodgīta (mukuṭa-visara-indu-vindu-prodgītāḥ), Lalita, Siddharudra (lalita-siddharudrau), Santāna, Śiva (santāna-śivau), Para, Kiraṇa and Pārameśa (ca... ca... para-kiraṇa-pārameśāḥ iti).
The types of knowledge (jñānāni) of all these --of the śiva-s and Rudra-s-- (sarveṣām eteṣām) are (viduḥ) in accordance with their own names (sva-tulya-nāmāni).
The seat of Suśiva --i.e. of Sadāśiva-- (suśivāsanam) (is) an extremely white lotus (atisitakajam) of countless petals (asaṅkhya-dalam). It is surrounded by millions of mantra-s and sages (mantra-muni-koṭi-parivṛtam atha), (and by) the Rudra-s Vibhu, Vāma, etc., furnished with their own powers (vibhu-vāma-ādi-rudra-tad-śakti-yutam), (and) served by powers such as Tārā, etc. (tārā-ādi-śakti-juṣṭam).
The group of powers and Rudra-s (yaḥ śakti-rudra-vargaḥ) in the retinue (parivāre) and (ca) (surrounding) the seat (viṣṭare) of Suśiva --viz. of Sadāśiva-- (suśivasya), each of them (pratiekam asya) with their own retinues (nija-nija-parivāre), (amount) to countless (asaṅkhyāḥ) trillions and trillions (parārdha-koṭayaḥ).
The Rudra-s (rudrāḥ) (residing) in the enclosure of Suśiva --a.k.a. Sadāśiva-- (suśiva-āvaraṇe) (are) free from the impurity of Māyā (māyā-mala-nirmuktāḥ), only (kevalam) dedicated to their office duties (adhikāra-mātra-saṁrūḍhāḥ), omnniscients (sarvajñāḥ), completely full of all powers (sarva-śakti-sampūrṇāḥ). When such office duties are finished (adhikāra-bandha-vilaye), the peaceful ones (śāntāḥ) become (bhavinaḥ) again (punar) of the nature of Śiva (śiva-rūpiṇaḥ) --i.e. they become Śiva again--||345-376||
ऊर्ध्वे बिन्द्वावृतिर्दीप्ता तत्र तत्र पद्मं शशिप्रभम्।
शान्त्यतीतः शिवस्तत्र तच्छक्त्युत्सङ्गभूषितः॥३७७॥
निवृत्त्यादिकलावर्गपरिवारसमावृतः।
असङ्ख्यरुद्रतच्छक्तिपुरकोटिभिरावृतः॥३७८॥
Ūrdhve bindvāvṛtirdīptā tatra tatra padmaṁ śaśiprabham|
Śāntyatītaḥ śivastatra tacchaktyutsaṅgabhūṣitaḥ||377||
Nivṛttyādikalāvargaparivārasamāvṛtaḥ|
Asaṅkhyarudratacchaktipurakoṭibhirāvṛtaḥ||378||
Higher than (the enclosure of Sadāśiva) (ūrdhve) (is) the blazing (dīptā) enclosure of Bindu (bindu-āvṛtiḥ). All over there (tatra tatra) (there is) a lotus (padmam) looking like the moon (śaśi-prabham). There --i.e. on this lotus-- (tatra) (is seated) Śiva (śivaḥ), who is beyond Śānti (śānti-atītaḥ), adorned by His own Power (seated) on (His) lap (tad-śakti-utsaṅga-bhūṣitaḥ), surrounded by the retinue composed of the group of Kalā-s such as Nivṛtti, etc. (nivṛtti-ādi-kalā-varga-parivāra-samāvṛtaḥ), (and also) surrounded (āvṛtaḥ) by millions of worlds, along with innumerable Rudra-s and their own powers (asaṅkhya-rudra-tad-śakti-pura-koṭibhiḥ)||377-378||
श्रीमन्मतङ्गशास्त्रे च लयाख्यं तत्त्वमुत्तमम्।
पारिभाषिकमित्येतन्नाम्ना बिन्दुरिहोच्यते॥३७९॥
Śrīmanmataṅgaśāstre ca layākhyaṁ tattvamuttamam|
Pāribhāṣikamityetannāmnā bindurihocyate||379||
And (ca) in venerable Mataṅgatantra (śrīmat-mataṅga-śāstre), the name of this Bindu (etad-nāmnā binduḥ) is said to be (ucyate), technically (pāribhāṣikam iti), the Highest (uttamam) Principle (tattvam) called Dissolution (laya-ākhyam)||379||
चतुर्मूर्तिमयं शुभ्रं यत्तत्सकलनिष्कलम्।
तस्मिन्भोगः समुद्दिष्ट इत्यत्रेदं च वर्णितम्॥३८०॥
Caturmūrtimayaṁ śubhraṁ yattatsakalaniṣkalam|
Tasminbhogaḥ samuddiṣṭa ityatredaṁ ca varṇitam||380||
Shining (śubhram yad tad) consisting of four forms (catur-mūrti-mayam) is with Kalā-s and devoid of Kalā-s (sakala-niṣkalam). In this (tasmin), the enjoyment (of Sadāśiva) (bhogaḥ) has been explained (samuddiṣṭaḥ iti) there --i.e. in such a scripture-- (atra). This (idam ca) (is) what has been described (varṇitam)||380||
Stanzas 381 to 452
निवृत्त्यादेः सुसूक्ष्मत्वाद्धराद्यारब्धदेहता।
मातुः स्फूर्जन्महाज्ञानलीनत्वान्न विभाव्यते॥३८१॥
Nivṛttyādeḥ susūkṣmatvāddharādyārabdhadehatā|
Mātuḥ sphūrjanmahājñānalīnatvānna vibhāvyate||381||
Sadāśiva's (mātuḥ) body is made of earth, etc. (dharā-ādi-ārabdha-dehatā). (However,) because of the extreme subtlety (su-sūkṣmatvāt) of Nivṛtti, etc. (nivṛtti-ādeḥ), (and also) because (all this) is dissolved in (his) dazzling and great Knowledge (sphūrjat-mahā-jñāna-līnatvāt), is beyond perception --lit. is not perceived-- (na vibhāvyate)||381||
उद्रिक्ततैजसत्वेन हेम्नो भूपरमाणवः।
यथा पृथङ्न भान्त्येवमूर्ध्वाधोरुद्रदेहगाः॥३८२॥
Udriktataijasatvena hemno bhūparamāṇavaḥ|
Yathā pṛthaṅna bhāntyevamūrdhvādhorudradehagāḥ||382||
Just as (yathā) (in the case of the atoms) of gold (hemnaḥ) —in which the predominant (atoms) are bright— (udrikta-taijasatvena), so (evam) the earth atoms (bhū-paramāṇavaḥ) present in the body of the Rudra, above and below (ūrdhva-adhas-rudra-deha-gāḥ), do not appear (na bhānti) to be separate (pṛthak)||382||
बिन्दूर्ध्वेऽर्धेन्दुरेतस्य कला ज्योत्स्ना च तद्वती।
कान्तिः प्रभा च विमला पञ्चैता रोधिकास्ततः॥३८३॥
रुन्धनी रोधनी रोद्ध्री ज्ञानबोधा तमोपहा।
एताः पञ्च कलाः प्राहुर्निरोधिन्यां गुरूत्तमाह्॥३८४॥
Bindūrdhve'rdhenduretasya kalā jyotsnā ca tadvatī|
Kāntiḥ prabhā ca vimalā pañcaitā rodhikāstataḥ||383||
Rundhanī rodhanī roddhrī jñānabodhā tamopahā|
Etāḥ pañca kalāḥ prāhurnirodhinyāṁ gurūttamāh||384||
Higher than Bindu (bindu-ūrdhve) (is) the half-moon (ardha-induḥ). These (etāḥ) (are) its (tasya) five (pañca) Kalā-s (kalāḥ): Jyotsnā (jyotsnā), Jyotsnāvatī (tadvatī), Kānti (kānti), Prabhā (prabhā) and (ca... ca) Vimalā (vimalā). After that --i.e. after the half-moon-- (tatas) (are) the obstructors (rodhikāḥ). The highest Guru-s (guru-ttamāh) said (prāhuḥ) in Nirodhinītantra (nirodhinyām) (that here there are) these (etāḥ) five (pañca) Kalā-s (kalāḥ): Rundhanī (rundhanī), Rodhanī (rodhanī), Roddhrī (roddhrī), Jñānabodhā (jñānabodhā) (and) Tamopahā (tamopahā)||383-384||
अर्धमात्रः स्मृतो बिन्दुर्व्योमरूपी चतुष्कलः।
तदर्धमर्धचन्द्रस्तदष्टांशेन निरोधिका॥३८५॥
Ardhamātraḥ smṛto bindurvyomarūpī catuṣkalaḥ|
Tadardhamardhacandrastadaṣṭāṁśena nirodhikā||385||
The ethereal (vyoma-rūpī) Bindu (binduḥ), endowed with four Kalā-s (catuṣkalaḥ), is said (smṛtaḥ) (to last) half a mātrā (ardha-mātraḥ). (In turn,) the half moon (ardha-candraḥ) (is said to last) half of that (tad-ardham), (and) Nirodhikā --lit. the obstructor-- (nirodhikā) an eighth of that (tad-aṣṭa-aṁśena)||385||
हेतून्ब्रह्मादिकान् रुन्द्धे रोधिकां तां त्यजेत्ततः।
निरोधिकामिमां भित्त्वा सादाख्यं भुवनं परम्॥३८६॥
पररूपेण यत्रास्ते पञ्चमन्त्रमहातनुः।
इत्यर्धेन्दुनिरोध्यन्तबिन्द्वावृत्यूर्ध्वतो महान्॥३८७॥
नादः किञ्जल्कसदृशो महद्भिः पुरुषैर्वृतः।
चत्वारि भुवनान्यत्र दिक्षु मध्ये च पञ्चमम्॥३८८॥
इन्धिका दीपिका चैव रोधिका मोचिकोर्ध्वगा।
मध्येऽत्र पद्मं तत्रोर्ध्वगामी तच्छक्तिभिर्वृतः॥३८९॥
नादोर्ध्वतस्तु सौषुम्नं तत्र तच्छक्तिभृत्प्रभुः।
तदीशः पिङ्गलेलाभ्यां वृतः सव्यापसव्ययोः॥३९०॥
या प्रभोरङ्कगा देवी सुषुम्ना शशिसप्रभा।
ग्रथितोऽध्वा तया सर्व ऊर्ध्वश्चाधस्तनस्तथा॥३९१॥
नादः सुषुम्नाधारस्तु भित्त्वा विश्वमिदं जगत्।
अधःशक्त्या विनिर्गच्छेदूर्ध्वशक्त्या च मूर्धतः॥३९२॥
नाड्या ब्रह्मबिले लीनः सोऽव्यक्तध्वनिरक्षरः।
नदन्सर्वेषु भूतेषु शिवशक्त्या ह्यधिष्ठितः॥३९३॥
Hetūnbrahmādikān runddhe rodhikāṁ tāṁ tyajettataḥ|
Nirodhikāmimāṁ bhittvā sādākhyaṁ bhuvanaṁ param||386||
Pararūpeṇa yatrāste pañcamantramahātanuḥ|
Ityardhendunirodhyantabindvāvṛtyūrdhvato mahān||387||
Nādaḥ kiñjalkasadṛśo mahadbhiḥ puruṣairvṛtaḥ|
Catvāri bhuvanānyatra dikṣu madhye ca pañcamam||388||
Indhikā dīpikā caiva rodhikā mocikordhvagā|
Madhye'tra padmaṁ tatrordhvagāmī tacchaktibhirvṛtaḥ||389||
Nādordhvatastu sauṣumnaṁ tatra tacchaktibhṛtprabhuḥ|
Tadīśaḥ piṅgalelābhyāṁ vṛtaḥ savyāpasavyayoḥ||390||
Yā prabhoraṅkagā devī suṣumnā śaśisaprabhā|
Grathito'dhvā tayā sarva ūrdhvaścādhastanastathā||391||
Nādaḥ suṣumnādhārastu bhittvā viśvamidaṁ jagat|
Adhaḥśaktyā vinirgacchedūrdhvaśaktyā ca mūrdhataḥ||392||
Nāḍyā brahmabile līnaḥ so'vyaktadhvanirakṣaraḥ|
Nadansarveṣu bhūteṣu śivaśaktyā hyadhiṣṭhitaḥ||393||
(The yogī) should abandon (tyajet) that obstructor (rodhikām tām) which obstructs (runddhe) (the access to) the causes such as Brahmā, etc. (hetūn brahma-ādikān). After that (tatas), after splitting (bhittvā) this Nirodhikā --the obstructor-- (nirodhikām imām), (is) the supreme (param) world (bhivanam) (known as) Sādākhya (sādākhyam), where (yatra) (Sadāśiva) resides (āste) in (his) supreme form (para-rūpeṇa), furnished with a great body made up of five mantra-s (pañca-mantra-mahā-tanuḥ).
Thus (iti), higher than the enclosure of Bindu, at the end of the half moon and the obstructor (ardha-indu-nirodhī-anta-bindu-āvṛti-ūrdhvatas), (lies) the great (mahān) Nāda --lit. sound-- (nādaḥ), looking like a filament of a lotus (kiñjalka-sadṛśaḥ) (and) surrounded (vṛtaḥ) by Mantramaheśvara-s (mahadbhiḥ puruṣaiḥ).
Here (atra) (there are five worlds,) four (catvāri) worlds (bhuvanāni) in the (four) directions (dikṣu), and (ca) the fifth one (pañcamam) in the middle (madhye). (There are also five goddesses:) Indhikā (indhikā), Dīpikā (dīpikā), Rodhikā (rodhikā), Mocikā and Ūrdhvagā (ca eva... mocikā-ūrdhvagā).
Here (atra) at the center (madhye) (there is) a lotus (padmam). (Śiva is seated) there (tatra), surrounded (vṛtaḥ) by those Powers (tad-śaktibhiḥ) directed upward (ūdhvagāmī).
Higher than Nāda (nāda-ūrdhvatas tu) (is the region) of Suṣumnā (sauṣumnam). There (tatra), the Lord of that (tad-īśaḥ), i.e. the Lord who holds that Power --viz. who holds Suṣumnā-- (tad-śakti-bhṛt-prabhuḥ), is surrounded (vṛtaḥ) on the right and on the left (savya-apasavyayoḥ) by Piṅgalā and Ilā or Iḍā (piṅgalā-ilābhyām).
The goddess (devī) Suṣumnā (suṣumnā) who (yā) is on the lap (aṅka-gā) of the Lord (prabhoḥ) has the appearance of the moon (śaśi-saprabhā). The whole course (adhvā... sarvaḥ) is strung together (grathitaḥ) by her (tayā), at the upper and lowers stages (ūrdhvaḥ ca adhastanaḥ tathā).
Nāda (nādaḥ), which is the support of Suṣumnā (suṣumnā-ādhāraḥ tu), penetrating (bhittvā), through the lower power (adhas-śaktyā), all this (viśvam idam) universe (jagat), comes out (vinirgacchet) of the head (mūrdhataḥ) through the higher power (ūrdhva-śaktyā ca). (Finally,) through Suṣumnā --lit. through the subtle channel-- (nāḍyā), it is dissolved (līnaḥ) in Brahmarandhra (brahma-bile). That (saḥ) sound (dhvaniḥ) —(that) syllable— (akṣaraḥ) resounds (nadan) in all the living beings (sarveṣu bhūteṣu) (and) is presided (adhiṣṭhitaḥ) by the Power of Śiva (śiva-śaktyā hi)||386-393||
सुषुम्नोर्ध्वे ब्रह्मबिलसञ्ज्ञयावरणं त्रिदृक्।
तत्र ब्रह्मा सितः शूली पञ्चास्यः शशिशेखरः॥३९४॥
तस्योत्सङ्गे परा देवी ब्रह्माणी मोक्षमार्गगा।
रोद्ध्री दात्री च मोक्षस्य तां भित्त्वा चोर्ध्वकुण्डली॥३९५॥
शक्तिः सुप्ताहिसदृशी सा विश्वाधार उच्यते।
तस्यां सूक्ष्मा सुसूक्ष्मा च तथान्येऽमृतामिते॥३९६॥
मध्यतो व्यापिनी तस्यां व्यापीशो व्यापिनीधरः।
शक्तितत्त्वमिदं यस्य प्रपञ्चोऽयं धरान्तकः॥३९७॥
शिवतत्त्वं ततस्तत्र चतुर्दिक्कं व्यवस्थिताः।
व्यापी व्योमात्मकोऽनन्तोऽनाथस्तच्छक्तिभागिनः॥३९८॥
मध्ये त्वनाश्रितं तत्र देवदेवो ह्यनाश्रितः।
तच्छक्त्युत्सङ्गभृत्सूर्यशतकोटिसमप्रभः॥३९९॥
Suṣumnordhve brahmabilasañjñayāvaraṇaṁ tridṛk|
Tatra brahmā sitaḥ śūlī pañcāsyaḥ śaśiśekharaḥ||394||
Tasyotsaṅge parā devī brahmāṇī mokṣamārgagā|
Roddhrī dātrī ca mokṣasya tāṁ bhittvā cordhvakuṇḍalī||395||
Śaktiḥ suptāhisadṛśī sā viśvādhāra ucyate|
Tasyāṁ sūkṣmā susūkṣmā ca tathānye'mṛtāmite||396||
Madhyato vyāpinī tasyāṁ vyāpīśo vyāpinīdharaḥ|
Śaktitattvamidaṁ yasya prapañco'yaṁ dharāntakaḥ||397||
Śivatattvaṁ tatastatra caturdikkaṁ vyavasthitāḥ|
Vyāpī vyomātmako'nanto'nāthastacchaktibhāginaḥ||398||
Madhye tvanāśritaṁ tatra devadevo hyanāśritaḥ|
Tacchaktyutsaṅgabhṛtsūryaśatakoṭisamaprabhaḥ||399||
Higher than Suṣumnā (suṣumnā-ūrdhve) (is) the enclosure (āvaraṇam) going by the name of Brahmarandhra (brahmabila-sañjñayā). There (tatra) (is) Brahmā (brahmā), endowed with three eyes (tri-dṛk), white (sitaḥ), with a trident (śūlī), with five faces (pañca-āsyaḥ) and the moon as his crest (śaśi-śekharaḥ). On his lap (tasya utsaṅge) (is) the supreme goddess (parā devī) (whose name is) Brahmāṇī (brahmāṇī). She presides on the path to Liberation (mokṣa-mārga-gā). She is the one who obstructs or confers Liberation (roddhrī dātrī ca mokṣasya).
After penetrating (bhittvā ca) her (tām), (there is) the Ūrdhvakuṇḍalinī (ūrdhvakuṇḍalī) power (śaktiḥ), looking like a sleeping snake (supta-ahi-sadṛśī). She (sā) is said to be (ucyate) the support of the universe (viśva-ādhāraḥ). In her (tasyām) (do reside the deities) Sūkṣmā (sūkṣmā) and (ca) Susūkṣmā (susūkṣmā), along with the other (two) (tathā anye), Amṛtā and Amitā (amṛtā-amite). In their midst (madhyatas) (is) Vyāpinī (vyāpinī). In her (tasyām) (is) Vyāpīśa (vyāpīśaḥ), the holder of Vyāpinī (vyāpinī-dharaḥ).
This (idam) (is) the Śakti category (śakti-tattvam), whose (yasya) manifestation (prapañcaḥ ayam) reaches the earth (category) (dharāntakaḥ).
After that (tatas) (is) the Śiva category (śiva-tattvam). There (tatra), (facing) the four directions (caturdikkam), dwell (vyavasthitāḥ) Vyāpī (vyāpī), Vyomātmaka (vyomātmakaḥ), Ananta (anantaḥ) (and) Anātha (anāthaḥ), accompanied by their powers (tad-śakti-bhāginaḥ). In their midst (madhye tu) (is the) Anāśrita (world) (anāśritam). There (tatra) (resides) the god of gods (deva-devaḥ hi), Anāśrita (anāśritaḥ), carrying his power on his lap (tas-śakti-utsaṅga-bhṛt) and shining like 1,000,000,000 suns (sūrya-śata-koṭi-samaprabhaḥ)||394-399||
शिवतत्त्वोर्ध्वतः शक्तिः परा सा समनाह्वया।
सर्वेषां कारणानां सा कर्तृभूता व्यवस्थिता॥४००॥
बिभर्त्यण्डान्यनेकानि शिवेन समधिष्ठिता।
तदारूढः शिवः कृत्यपञ्चकं कुरुते प्रभुः॥४०१॥
Śivatattvordhvataḥ śaktiḥ parā sā samanāhvayā|
Sarveṣāṁ kāraṇānāṁ sā kartṛbhūtā vyavasthitā||400||
Bibhartyaṇḍānyanekāni śivena samadhiṣṭhitā|
Tadārūḍhaḥ śivaḥ kṛtyapañcakaṁ kurute prabhuḥ||401||
Higher than the Śiva category (śiva-tattva-ūrdhvataḥ) (dwells) the Supreme (parā sā) Power (śaktiḥ) whose name is Samanā (samanā-āhvayā). She (sā), being the Doer (kartṛ-bhūtā vyavasthitā) of all the causes (sarveṣām kāraṇānām), presided (samadhiṣṭhitā) by Śiva (śivena), supports (bibharti) a lot of (anekāni) eggs (aṇḍāni). Established in Her (tad-ārūḍhaḥ), Śiva (śivaḥ), the Lord (prabhuḥ), carries out (kurute) the five Acts (kṛtya-pañcakam)||400-401||
समना करणं तस्य हेतुकर्तुर्महोशितुः।
अनाश्रितं तु व्यापारे निमित्तं हेतुरुच्यते॥४०२॥
Samanā karaṇaṁ tasya hetukarturmahośituḥ|
Anāśritaṁ tu vyāpāre nimittaṁ heturucyate||402||
Samanā (samanā) (is) His (tasya) —i.e. of the Great Lord who is the doer of the causes— (hetu-kartuḥ mahā-īśituḥ) instrument (karaṇam). Anāśrita (anāśritam tu) is said to be (ucyate) a cause (hetuḥ), viz. the cause (nimittam) of the activity (of manifestation, etc.) (vyāpāre)||402||
तयाधितिष्ठति विभुः कारणानां तु पञ्चकम्।
अनाश्रितोऽनाथमयमनन्तं खवपुः सदा॥४०३॥
स व्यापिनं प्रेरयति स्वशक्त्या करणेन तु।
कर्मरूपा स्थिता माया यदधः शक्तिकुण्डली॥४०४॥
नादबिन्द्वादिकं कार्यमित्यादिजगदुद्भवः।
यत्सदाशिवपर्यन्तं पार्थिवाद्यं च शासने॥४०५॥
तत्सर्वं प्राकृतं प्रोक्तं विनाशोत्पत्तिसंयुतम्।
अथ सकलभुवनमानं यन्मह्यं निगदितं निजैर्गुरुभिः॥४०६॥
तद्वक्ष्यते समासाद्बुद्धौ येनाशु सङ्क्रामेत्।
अण्डस्यान्तरनन्तः कालः कूष्माण्डहाटकौ ब्रह्महरी॥४०७॥
रुद्राः शतं सवीरं बहिर्निवृत्तिस्तु साष्टशतभुवना स्यात्।
जलतेजःसमीरनभोऽहङ्कृद्धीमूलसप्तके प्रत्येकम्॥४०८॥
अष्टौ षट्पञ्चाशद्भुवना तेन प्रतिष्ठेति कला कथिता।
अत्र प्राहुः शोध्यानष्टौ केचिन्निजाष्टकाधिपतीन्॥४०९॥
अन्ये तु समस्तानां शोध्यत्वं वर्णयन्ति भुवनानाम्।
श्रीभूतिराजमिश्रा गुरवः प्राहुः पुनर्बही रुद्रशतम्॥४१०॥
अष्टावन्तः साकं शर्वेणेतीदृशी निवृत्तिरियं स्यात्।
रुद्राः काली वीरो धराब्धिलक्ष्म्यः सरस्वती गुह्यम्॥४११॥
इत्यष्टकं जलेऽग्नौ वह्न्यतिगुह्यद्वयं मरुति वायोः।
स्वपुरं गयादि खे च व्योम पवित्राष्टकं च भुवनयुगम्॥४१२॥
अभिमानेऽहङ्कारच्छगलाद्यष्टकमथान्तरा नभोऽहङ्कृत्।
तन्मात्रार्केन्दुश्रुतिपुराष्टकं बुद्धिकर्मदेवानाम्॥४१३॥
दश तन्मात्रसमूहे भुवनं पुनरक्षवर्गविनिपतिते।
मनसश्चेत्यभिमाने द्वाविंशतिरेव भुवनानाम्॥४१४॥
धियि दैवीनामष्टौ क्रुत्तेजोयोगसञ्ज्ञकं त्रयं तदुमा।
तत्पतिरथ मूर्त्यष्टकसुशिवद्वादशकवीरभद्राः स्युः॥४१५॥
तदथ महादेवाष्टकमिति बुद्धौ सप्तदश सङ्ख्या।
गुणतत्त्वे पङ्क्तित्रयमिति षट्पञ्चाशतं पुराणि विदुः॥४१६॥
Tayādhitiṣṭhati vibhuḥ kāraṇānāṁ tu pañcakam|
Anāśrito'nāthamayamanantaṁ khavapuḥ sadā||403||
Sa vyāpinaṁ prerayati svaśaktyā karaṇena tu|
Karmarūpā sthitā māyā yadadhaḥ śaktikuṇḍalī||404||
Nādabindvādikaṁ kāryamityādijagadudbhavaḥ|
Yatsadāśivaparyantaṁ pārthivādyaṁ ca śāsane||405||
Tatsarvaṁ prākṛtaṁ proktaṁ vināśotpattisaṁyutam|
Atha sakalabhuvanamānaṁ yanmahyaṁ nigaditaṁ nijairgurubhiḥ||406||
Tadvakṣyate samāsādbuddhau yenāśu saṅkrāmet|
Aṇḍasyāntaranantaḥ kālaḥ kūṣmāṇḍahāṭakau brahmaharī||407||
Rudrāḥ śataṁ savīraṁ bahirnivṛttistu sāṣṭaśatabhuvanā syāt|
Jalatejaḥsamīranabho'haṅkṛddhīmūlasaptake pratyekam||408||
Aṣṭau ṣaṭpañcāśadbhuvanā tena pratiṣṭheti kalā kathitā|
Atra prāhuḥ śodhyānaṣṭau kecinnijāṣṭakādhipatīn||409||
Anye tu samastānāṁ śodhyatvaṁ varṇayanti bhuvanānām|
Śrībhūtirājamiśrā guravaḥ prāhuḥ punarbahī rudraśatam||410||
Aṣṭāvantaḥ sākaṁ śarveṇetīdṛśī nivṛttiriyaṁ syāt|
Rudrāḥ kālī vīro dharābdhilakṣmyaḥ sarasvatī guhyam||411||
Ityaṣṭakaṁ jale'gnau vahnyatiguhyadvayaṁ maruti vāyoḥ|
Svapuraṁ gayādi khe ca vyoma pavitrāṣṭakaṁ ca bhuvanayugam||412||
Abhimāne'haṅkāracchagalādyaṣṭakamathāntarā nabho'haṅkṛt|
Tanmātrārkenduśrutipurāṣṭakaṁ buddhikarmadevānām||413||
Daśa tanmātrasamūhe bhuvanaṁ punarakṣavargavinipatite|
Manasaścetyabhimāne dvāviṁśatireva bhuvanānām||414||
Dhiyi daivīnāmaṣṭau kruttejoyogasañjñakaṁ trayaṁ tadumā|
Tatpatiratha mūrtyaṣṭakasuśivadvādaśakavīrabhadrāḥ syuḥ||415||
Tadatha mahādevāṣṭakamiti buddhau saptadaśa saṅkhyā|
Guṇatattve paṅktitrayamiti ṣaṭpañcāśataṁ purāṇi viduḥ||416||
Through Her (tayā), the All-pervading One (vibhuḥ) presides over (adhitiṣṭhati) the five (pañcakam) causes (kāraṇānām tu).
Anāśrita (anāśritaḥ) impels (prerayati) Anātha (anātham), this one --i.e. Anātha-- (ayam) (impels) Ananta (anantam), (Ananta) always (impels) (sadā) Vyomātmaka (kha-vapus), (and) he --i.e. Vyomātmaka-- (saḥ) (impels) Vyāpī (vyāpinam). (All this impelling is accomplished) by means of their own power(s) acting as instrument(s) (sva-śaktyā karaṇena tu). Māyā(śakti) (māyā) remains (sthitā) as the nature of such an action (karma-rūpā), that is to say (yad), Adhaḥkuṇḍalinī (adhaḥ śakti-kuṇḍalī). (This Māyāśakti is) the effect, etc. (kāryam iti-ādi) consisting of Nāda, Bindu, etc. (Nāda-bindu-ādikam). (That marks) the emergence of the universe (jagat-udbhavaḥ).
In the scripture(s) (śāsane), it has been said (proktam) that (yad) all that (tad sarvam) which (yad) begins with the earth (category) (pārthivā-ādyam) and (ca) ends in Sadāśiva (sadāśiva-paryantam) (is) subject to Prakṛti (prākṛtam) (and) is endowed with manifestation and dissolution (vināśa-utpatti-saṁyutam).
And (atha) that (tad) conception of all the worlds (sakala-bhuvana-mānam) which (yad) has been said (nigaditam) to me (mahyam) by my own Guru-s (nijaiḥ gurubhiḥ) is (now) being spoken about (vakṣyate) briefly (samāsāt) so that (yena) it (will) quickly produce an impression (āśu saṅkrāmet) on the intellect (buddhau).
Inside (antar) the egg (of the earth) (aṇḍasya) (are) Ananta (anantaḥ), Kāla (kālaḥ), Kūṣmāṇḍa and Hāṭaka (kūṣmāṇḍa-hāṭakau), Brahmā and Hari (brahma-harī). (And) outside (the egg of the earth) (bahis) (are) the one hundred (śatam) Rudra-s (rudrāḥ) commanded by Vīrabhadra --lit. with Vīra-- (sa-vīram). (In this egg resides the Kalā called) Nivṛtti (nivṛttiḥ tu). (Here) there is (syāt) 108 worlds (sa-aṣṭa-śata-bhuvanā).
In each of the seven (categories) —water, fire, air, ether, ego, intellect and Prakṛti— (jala-tejas-samīra-nabhas-ahaṅkṛt-dhī-mūla-saptake pratyekam) (there are) eight (deities) (aṣṭau). On that account (tena) the Kalā (kalā) (called) Pratiṣṭhā (pratiṣṭhā iti) is said (to contain) (kathitā) 56 worlds (ṣaṭ-pañcāśat-bhuvanā). Here (atra), some (kecid) said (prāhuḥ) that (the worlds) to be purified (śodhyān) (are) the eight (aṣṭau) presiding over their own eight (groups) (nija-aṣṭaka-adhipatīn). Others (anye), however (tu), speak about (varṇayanti) the purification (śodhyatvam) of all the worlds (samastānām... bhuvanānām).
Various Guru-s such as venerable Bhūtirāja (śrī-bhūtirāja-miśrāḥ guravaḥ) said (prāhuḥ), however (punar), that outside (the egg of the earth) (bahis) (there are only) one hundred Rudra-s (rudra-śatam) (without Vīrabhadra, and) that inside (the egg of the earth) (antar) (there are) eight (aṣṭau) —along with 'Śarva'— (sākam śarveṇa iti). Such (īdṛśī) is (syāt) this (iyam) (Kalā called) Nivṛtti (nivṛttiḥ) (according to them).
In the water (jale) (there are) the (eleven) Rudra-s (rudrāḥ), (Bhadra)kālī (kālī), Vīra(bhadra) (vīraḥ), the earth, the ocean and Lakṣmī (dharā-abdhi-lakṣmyaḥ), (along with) Sarasvatī (sarasvatī) (and) the eight (iti aṣṭakam) Guhya-s (guhyam). In the fire (agnau), (there are) two types (of worlds made up) of fire and of that which is extremely secret (vahni-atiguhya-dvayam). In the air (maruti) (are) the city (sva-puram) of the air (vāyoḥ), Gayā, etc. (gayā-ādi). And (ca) in ether (khe) (are the world of) the ether (vyoma), the eight purifiers (pavitra-aṣṭakam) and (ca) a couple of worlds (bhuvana-yugam).
In ego (abhimāne) (are) ego and the group of eight (Rudra-s) consisting of Chagala, etc. (ahaṅkāra-chagala-ādi-aṣṭakam). And (atha) between (antarā) ether and ego (nabhas ahaṅkṛt) (are) the eight worlds of the subtle elements, the sun, the moon and the Veda-s (tanmātra-arka-indu-śruti-pura-aṣṭakam), the ten (daśa) powers of perception and action (buddhi-karma-devānām). In the aggregate of subtle elements (tanmātra-samūhe), (there is) a world (bhuvanam punanr) in the group of objects of the senses (akṣa-varga-vinipatite). And (ca) (after that, there is the world) of the mind (manasaḥ). Thus (iti), in the ego (abhimāne), (there are) 22 (dvāviṁśatiḥ eva) worlds (bhuvanānām).
In the intellect (dhiyi) (are) the eight (aṣṭau) lines of divinities (daivīnām), three (groups of worlds) (trayam) called (the group of the lords) of wrath, the (eight) lights or fires and the (eight) yoga-s (krut-tejas-yoga-sañjñakam). (Next, there is) that (world of) (tad) Umā (umā), (and that of) her consort (tad-patiḥ). And (after that) (atha) there are (syuḥ) the eight forms, the twelve Suśiva-s and Vīrabhadra (mūrti-aṣṭaka-suśiva-dvādaśaka-vīrabhadrāḥ).
After that (tad atha) (are) the eight Mahādeva-s (mahādeva-aṣṭakam). Thus (iti), in the intellect (buddhau) the number (of worlds) (saṅkhyā) (is) 17 (saptadaśa).
In the category of the qualities of Prakṛti (guṇa-tattve) (there are) three lines (of Guru-s) (paṅkti-trayam). Thus (iti), there are (viduḥ) 56 (ṣaṭpañcāśatam) worlds (purāṇi)||403-416||
यद्यपि गुणसाम्यात्मनि मूले क्रोधेश्वराष्टकं तथापि धियि।
तच्छोधितमिति गणनां न पुनः प्राप्तं प्रतिष्ठायाम्॥४१७॥
इति जलतत्त्वान्मूलं तत्त्वचतुर्विंशतिः प्रतिष्ठायाम्।
अम्बादितुष्टिवर्गस्ताराद्याः सिद्धयोऽणिमादिगणः॥४१८॥
गुरवो गुरुशिष्या ऋषिवर्ग इडादिश्च विग्रहाष्टकयुक्।
गन्धादिविकारपुरं बुद्धिगुणाष्टकमहङ्क्रिया विषयगुणाः॥४१९॥
कामादिसप्तविंशकमागन्तु तथा गणेशविद्येशमयौ।
इति पाशेषु पुरत्रयमित्थं पुरुषेऽत्र भुवनषोडशकम्॥४२०॥
नियतौ शङ्करदशकं काले शिवदशकमिति पुरद्वितयम्।
रागे सुहृष्टभुवनं गुरुशिष्यपुरं च वित्कलायुगले॥४२१॥
भुवनं भुवनं निशि पुटपुरत्रयं वाक्पुरं प्रमाणपुरम्।
इति सप्तविंशतिपुरा विद्या पुरुषादितत्त्वसप्तकयुक्॥४२२॥
वामेशरूपसूक्ष्मं शुद्धं विद्याथ शक्तितेजस्विमितिः।
सुविशुद्धिशिवौ मोक्षं ध्रुवेषिसम्बुद्धसमयसौशिवसञ्ज्ञाः॥४२३॥
सप्तदशपुरा शान्ता विद्येशसदाशिवपुरत्रितययुक्ता।
बिन्द्वर्धेन्दुनिरोध्यः परसौशिवमिन्धिकादिपुरसौषुम्ने॥४२४॥
परनादो ब्रह्मबिलं सूक्ष्मादियुतोर्ध्वकुण्डली शक्तिः।
व्यापिव्योमानन्तानाथानाश्रितपुराणि पञ्च ततः॥४२५॥
षष्ठं च परममनाश्रितमथ समनाभुवनषोडशी यदि वा।
बिन्द्वावरणं परसौशिवं च पञ्चेन्धिकादिभुवनानि॥४२६॥
सौषुम्नं ब्रह्मबिलं कुण्डलिनी व्यापिपञ्चकं समना।
इति षोडशभुवनेयं तत्त्वयुगं शान्त्यतीता स्यात्॥४२७॥
Yadyapi guṇasāmyātmani mūle krodheśvarāṣṭakaṁ tathāpi dhiyi|
Tacchodhitamiti gaṇanāṁ na punaḥ prāptaṁ pratiṣṭhāyām||417||
Iti jalatattvānmūlaṁ tattvacaturviṁśatiḥ pratiṣṭhāyām|
Ambādituṣṭivargastārādyāḥ siddhayo'ṇimādigaṇaḥ||418||
Guravo guruśiṣyā ṛṣivarga iḍādiśca vigrahāṣṭakayuk|
Gandhādivikārapuraṁ buddhiguṇāṣṭakamahaṅkriyā viṣayaguṇāḥ||419||
Kāmādisaptaviṁśakamāgantu tathā gaṇeśavidyeśamayau|
Iti pāśeṣu puratrayamitthaṁ puruṣe'tra bhuvanaṣoḍaśakam||420||
Niyatau śaṅkaradaśakaṁ kāle śivadaśakamiti puradvitayam|
Rāge suhṛṣṭabhuvanaṁ guruśiṣyapuraṁ ca vitkalāyugale||421||
Bhuvanaṁ bhuvanaṁ niśi puṭapuratrayaṁ vākpuraṁ pramāṇapuram|
Iti saptaviṁśatipurā vidyā puruṣāditattvasaptakayuk||422||
Vāmeśarūpasūkṣmaṁ śuddhaṁ vidyātha śaktitejasvimitiḥ|
Suviśuddhiśivau mokṣaṁ dhruveṣisambuddhasamayasauśivasañjñāḥ||423||
Saptadaśapurā śāntā vidyeśasadāśivapuratritayayuktā|
Bindvardhendunirodhyaḥ parasauśivamindhikādipurasauṣumne||424||
Paranādo brahmabilaṁ sūkṣmādiyutordhvakuṇḍalī śaktiḥ|
Vyāpivyomānantānāthānāśritapurāṇi pañca tataḥ||425||
Ṣaṣṭhaṁ ca paramamanāśritamatha samanābhuvanaṣoḍaśī yadi vā|
Bindvāvaraṇaṁ parasauśivaṁ ca pañcendhikādibhuvanāni||426||
Sauṣumnaṁ brahmabilaṁ kuṇḍalinī vyāpipañcakaṁ samanā|
Iti ṣoḍaśabhuvaneyaṁ tattvayugaṁ śāntyatītā syāt||427||
Even if (yadi api) (there is) a group of eight lords of wrath (krodha-īśvara-aṣṭakam) in Prakṛti, which is constituted by the (three) qualities in equilibrium (guṇa-sāmya-ātmani mūle), even so (tathā api) they are purified (tad-śodhitam) in the intellect (dhiyi). Therefore (iti) it is not enumerated (gaṇanām na punar prāptam) in (the Kalā called) Pratiṣṭhā (pratiṣṭhāyām). Thus (iti), in Pratiṣṭhā (pratiṣṭhāyām), from the water category (jala-tattvāt) up to Prakṛti (mūlam) (there are) 24 categories (tattva-caturviṁśatiḥ).
The group of contentments such as Ambā, etc. (ambā-ādi-tuṣṭi-vargaḥ), Tārā, etc. (tārā-ādyāḥ), the supernatural powers (siddhayaḥ) (consisting of) the aggregate of minuteness, etc. (aṇimā-ādi-gaṇaḥ), Guru-s (guravaḥ), Guru-s and disciples (guru-śiṣyāḥ), the group of seers (ṛṣi-vargaḥ), Iḍā, etc. (iḍā-ādiḥ) and (ca) the group of eight vigraha-s (vigraha-aṣṭaka-yuk), the world of the changes such as smell-as-such, etc. (gandha-ādi-vikāra-puram), the eight qualities of the intellect (buddhi-guṇa-aṣṭakam), ego (ahaṅkriyā), the objects of the senses and the qualities (of the big body) (viṣaya-guṇāḥ), twenty-seven adventitious (bonds) such as desire, etc. (kāma-ādi-saptaviṁśakam āgantu), and (tathā) (the bonds related to) Gaṇeśa and Vidyeśvara-s (gaṇeśa-vidyeśa-mayau). Therefore (iti), in the bonds (pāśeṣu) (there are) three worlds (pura-trayam). In this way (ittham), here (atra) in Puruṣa (puruṣe) (there are) 16 worlds (bhuvana-ṣoḍaśakam).
In Niyati (niyatau) (are) the ten Śaṅkara-s (śaṅkara-daśakam). In Kāla (kāle) (are) the ten Śiva-s (śiva-daśakam). Thus (iti) (here there are) 2 worlds (pura-dvitayam). In Rāga (rāge) (there is) the world of Suhṛṣṭa (suhṛṣṭa-bhuvanam) and (ca) the world of Guru-s and disciples (guru-śiṣya-puram). In Vidyā and Kalā (vit-kalā-yugale) there is a world in each of them (bhuvanam bhuvanam).
In Māyā (niśi) (there are) the three worlds of (the three) cavities (puṭa-pura-trayam), the world of the speech (vāk-puram) (and) the world of the means of knowledge (pramāṇa-puram). Thus (iti), (the Kalā called) Vidyā (vidyā) —composed of seven categories from Puruṣa— (puruṣa-ādi-tattva-saptaka-yuk) contains 27 worlds (sapta-viṁśati-purā).
Vāma, Īśa, the enclosure of the form and the subtle enclosure (vāma-īśa-rūpa-sūkṣmam), the pure enclosure (śuddham), the enclosure of knowledge (vidyā) and (atha) the enclosure of power, the brilliant enclosure --also called the enclosure of the means of knowledge-- (śakti-tejasvi-mitiḥ), the very pure enclosure and the enclosure of Śiva (suviśuddhi-śivau), the enclosure of liberation (mokṣam), the fixed enclosure, the enclosure of will, the enclosure of the awakened ones, the enclosure of the precepts and the enclosure of Suśiva --i.e. Sadāśiva-- (dhruva-īṣi-sambuddha-samaya-sauśiva-sañjñāḥ). (The Kalā called) Śānti or Śāntā (śāntā), encompassing the three principles of Sadvidyā, Īśvara and Sadāśiva (vidyā-īśa-sadāśiva-pura-tritaya-yuktā), contains 17 worlds (sapta-daśa-purā).
The enclosures of Bindu, half-moon and Nirodhikā (bindu-ardhendu-nirodhyaḥ), the supreme world of Sadāśiva (para-sauśivam), the worlds of Indhikā, etc., the worlds in Suṣumnā (indhikā-ādi-pura-sauṣumne), the supreme Nāda (para-nādaḥ), Brahmarandhra (brahma-bilam), Ūrdhvakuṇḍalinī endowed with (the deities called) Sūkṣma, etc. (sūkṣma-ādi-yuta-ūrdhva-kuṇḍalī śaktiḥ), the five (pañca) worlds of Vyāpī, Vyomātmaka, Ananta, Anātha and Anāśrita (vyāpi-vyoma-ananta-anātha-anāśrita-purāṇi). After that (tatas), the sixth (world belongs to) (ṣaṣṭham) the supreme Anāśrita (paramam anāśritam). And (finally) (atha) the sixteenth world is that of Samanā (samanā-bhuvana-ṣoḍaśī).
Or (vā) if (yadi) (this is calculated in another way:) The enclosure of Bindu, the supreme world of Sadāśiva (para-sauśivam), and (ca) the five worlds of Indhikā, etc. (pañca-indhikā-ādi-bhuvanāni), (the worlds) of Suṣumnā (sauṣumnam), Brahmarandhra (brahma-bilam), (Ūrdhva)kuṇḍalinī (kuṇḍalinī), the five (worlds) of Vyāpī (vyāpi-pañcakam) (and) Samanā (samanā).
Thus (iti), (in) this (iyam) (Kalā called) Śāntyatītā (śāntyatītā) which contains 16 worlds (ṣoḍaśa-bhuvanā) there are (syāt) a couple of categories (tattva-yugam)||417-427||
श्रीमन्मतङ्गशास्त्रे च क्रमोऽयं पुरपूगगः।
कालाग्निर्नरकाः खाब्धियुतं मुख्यतया शतम्॥४२८॥
कूष्माण्डः सप्तपाताली सप्तलोकी महेश्वरः।
इत्यण्डमध्यं तद्बाह्ये शतं रुद्रा इति स्थिताः॥४२९॥
स्थानानां द्विशती भूमिः सप्तपञ्चाशता युता।
पञ्चाष्टकस्य मध्याद्द्वात्रिंशद्भूतचतुष्टये॥४३०॥
तन्मात्रेषु च पञ्च स्युर्विश्वेदेवास्ततोऽष्टकम्।
पञ्चमं सेन्द्रिये गर्वे बुद्धौ देवाष्टकं गुणे॥४३१॥
योगाष्टकं क्रोधसञ्ज्ञं मूले काले सनैयते।
पतद्रुगाद्याश्चाङ्गुष्ठमात्राद्या रागतत्त्वगाः॥४३२॥
द्वादशैकशिवाद्याः स्युर्विद्यायां कलने दश।
वामाद्यास्त्रिशती सेयं त्रिपर्वण्यब्धिरस्ययुक्॥४३३॥
Śrīmanmataṅgaśāstre ca kramo'yaṁ purapūgagaḥ|
Kālāgnirnarakāḥ khābdhiyutaṁ mukhyatayā śatam||428||
Kūṣmāṇḍaḥ saptapātālī saptalokī maheśvaraḥ|
Ityaṇḍamadhyaṁ tadbāhye śataṁ rudrā iti sthitāḥ||429||
Sthānānāṁ dviśatī bhūmiḥ saptapañcāśatā yutā|
Pañcāṣṭakasya madhyāddvātriṁśadbhūtacatuṣṭaye||430||
Tanmātreṣu ca pañca syurviśvedevāstato'ṣṭakam|
Pañcamaṁ sendriye garve buddhau devāṣṭakaṁ guṇe||431||
Yogāṣṭakaṁ krodhasañjñaṁ mūle kāle sanaiyate|
Patadrugādyāścāṅguṣṭhamātrādyā rāgatattvagāḥ||432||
Dvādaśaikaśivādyāḥ syurvidyāyāṁ kalane daśa|
Vāmādyāstriśatī seyaṁ triparvaṇyabdhirasyayuk||433||
In venerable Mataṅgatantra (śrīmat-mataṅga-śāstre ca), this (ayam) (is) the succession (kramaḥ) of the multitude of worlds (pura-pūga-gaḥ): Thus (iti), inside the egg (of Brahmā) (aṇḍa-madhyam) (are) Kālāgni (kālāgniḥ), 140 main hells (narakāḥ khābdhiyutam mukhyatayā śatam), Kūṣmāṇḍa (kūṣmāṇḍaḥ), the seven Pātāla-s (sapta-pātālī), Maheśvara (maheśvaraḥ) (with) the seven worlds (sapta-lokī).
Outside of that --i.e. outside the Brahmā's egg-- (tadbāhye), there are (sthitāḥ) one hundred (śatam) Rudra-s (rudrāḥ iti). The earth (bhūmiḥ) contains (yutā) 257 (dvi-śatī... saptapañcāśatā) worlds (sthānānām).
Of the five groups of eight (worlds) --i.e. 40 worlds-- (pañca-aṣṭakasya madhyāt), four (groups) belong to the (four gross elements) (bhūta-catuṣṭaye) —viz. 32 worlds— (dvātriṁśat).
In the subtle elements (tanmātreṣu ca) there are (syuḥ) five (pañca) Viśvedeva-s (viśvedevāḥ). After that (tatas), in ego (garve) along with indriya-s (sa-indriye) (is) the fifth (gross element) (pañcamam) —containing 8 (worlds)— (aṣṭakam). In the intellect (buddhau) (are) the eight lines of divinities (deva-aṣṭakam). In the qualities of Prakṛti (guṇe), the eight yoga-s (yoga-aṣṭakam). In Prakṛti (mūle) the lords of wrath (krodha-sañjñam). In Kāla (kāle) along with Niyati (sa-naiyate), Patadruk, etc. (patadruk-ādyāḥ ca). (While) Aṅguṣṭhamātra, etc. (aṅguṣṭhamātra-ādyāḥ) are in the Rāga category (rāga-tattva-gāḥ).
In Vidyā (vidyāyām) are (syuḥ) the twelve (Rudra-s) such as Ekaśiva, etc. (dvādaśa-ekaśiva-ādyāḥ). In Kalā (kalane), the ten (Rudra-s) (daśa) (called) Vāma, etc. (vāma-ādyāḥ). (Therefore,) in the three knots (tri-parvaṇi) (from Kalā down to earth) there are --lit. she herself-- (sā iyam) 364 (worlds) (triśatī... abdhirasyayuk)||428-433||
शैवाः केचिदिहानन्ताः श्रैकण्ठा इति सङ्ग्रहः।
यत्र यदा परभोगान् बुभुक्षते तत्र योजनं कार्यम्॥४३४॥
शोधनमथ तद्धानौ शेषं त्वन्तर्गतं कार्यम्।
इत्यागमं प्रथयितुं दर्शितमेतद्विकल्पितं तेन॥४३५॥
Śaivāḥ kecidihānantāḥ śraikaṇṭhā iti saṅgrahaḥ|
Yatra yadā parabhogān bubhukṣate tatra yojanaṁ kāryam||434||
Śodhanamatha taddhānau śeṣaṁ tvantargataṁ kāryam|
Ityāgamaṁ prathayituṁ darśitametadvikalpitaṁ tena||435||
Some (lords of the worlds) (kecid) are here related to Śiva (śaivāḥ... iha), (others) are related to Ananta (ānantāḥ), (and even others) are related to Śrīkaṇṭha (śraikaṇṭhāḥ). This has been the summary (iti saṅgrahaḥ).
When (yadā) (the disciples) wish to partake of (bubhukṣate) the highest types of enjoyment (para-bhogān) in a certain category --lit. in which-- (yatra), (then) the connection (yojanam) with that (tatra) is to be made (by the Guru) (kāryam).
Or else (atha) purification (śodhanam) has to do with stopping to desire to enjoy (tad-hānau). The rest --viz. the subordinate worlds being purified-- (śeṣam tu) is to be included in (the main ones) (antargatam kāryam).
This manifold (elucidation about the worlds) (etad vikalpitam) has been shown (darśitam) by this and that (Guru) (tena) in order to reveal (prathayitum) something handed down and fixed by tradition (āgamam)||434-435||
अन्येऽपि बहुविकल्पाः स्वधियाचार्यैः समभ्यूह्याः।
श्रीपूर्वशासने पुनरष्टादशाधिकं शतं कथितम्॥४३६॥
तदिह प्रधानमधिकं सङ्क्षेपेणोच्यते शोध्यम्।
कालाग्निः कूष्माण्डो नरकेशो हाटकोऽथ भूतलपः॥४३७॥
ब्रह्मा मुनिलोकेशो रुद्राः पञ्चान्तरालस्थाः।
अधरेऽनन्तः प्राच्याः कपालिवह्न्यन्तनिरृतिबलाख्याः॥४३८॥
लघुनिधिपतिविद्याधिपशम्भूर्ध्वान्तं सवीरभद्रपति।
एकादशभिर्बाह्ये ब्रह्माण्डं पञ्चभिस्तथान्तरिकैः॥४३९॥
इति षोडशपुरमेतन्निवृत्तिकलयेह कलनीयम्।
लकुलीशभारभूती दिण्ड्याषाढी च पुष्करनिमेषौ॥४४०॥
प्रभाससुरेशाविति सलिले प्रत्यात्मकं सपरिवारे।
भैरवकेदारमहाकाला मध्याम्रजल्पाख्याः॥४४१॥
श्रीशैलहरिश्चन्द्राविति गुह्याष्टकमिदं महसि।
भीमेन्द्राट्टहासविमलकनखलनाखलकुरुस्थितिगयाख्याः॥४४२॥
अतिगुह्याष्टकमेतन्मरुति च सतन्मात्रके च साक्षे च।
स्थाणुसुवर्णाख्यौ किल भद्रो गोकर्णको महालयकः॥४४३॥
अविमुक्तरुद्रकोटी वस्त्रापद इत्यदः पवित्रं खे।
स्थूलस्थूलेशशङ्कुश्रुतिकालञ्जराश्च मण्डलभृत्॥४४४॥
माकोटाण्डद्वितयच्छगलाण्डा अष्टकं ह्यहङ्कारे।
अन्येऽहङ्कारान्तस्तन्मात्राणीन्द्रियाणि चाप्याहुः॥४४५॥
धियि योन्यष्टकमुक्तं प्रकृतौ योगाष्टकं किलाकृतप्रभृति।
इति सप्ताष्टकभुवना प्रतिष्ठितिः सलिलतो हि मूलान्ता॥४४६॥
नरि वामो भीमोग्रौ भवेशवीराः प्रचण्डगौरीशौ।
अजसानन्तैकशिवौ विद्यायां क्रोधचण्डयुग्मं स्यात्॥४४७॥
संवर्तो ज्योतिरथो कलानियत्यां च सूरपञ्चान्तौ।
वीरशिखीशश्रीकण्ठसञ्ज्ञमेतत्त्रयं च काले स्यात्॥४४८॥
समहातेजा वामो भवोद्भवश्चैकपिङ्गलेशानौ।
भुवनेशपुरःसरकावङ्गुष्ठ इमे निशि स्थिता ह्यष्टौ॥४४९॥
अष्टाविंशतिभुवना विद्या पुरुषान्निशान्तमियम्।
हालाहलरुद्रक्रुदम्बिकाघोरिकाः सवामाः स्युः॥४५०॥
विद्यायां विद्येशास्त्वष्टावीशे सदाशिवे पञ्च।
वामा ज्येष्ठा रौद्री शक्तिः सकला च शान्तायाम्॥४५१॥
अष्टादश भुवना स्यात् शान्त्यतीता त्वभुवनैव।
इति देशाध्वविभागः कथितः श्रीशम्भुना समादिष्टः॥४५२॥
Anye'pi bahuvikalpāḥ svadhiyācāryaiḥ samabhyūhyāḥ|
Śrīpūrvaśāsane punaraṣṭādaśādhikaṁ śataṁ kathitam||436||
Tadiha pradhānamadhikaṁ saṅkṣepeṇocyate śodhyam|
Kālāgniḥ kūṣmāṇḍo narakeśo hāṭako'tha bhūtalapaḥ||437||
Brahmā munilokeśo rudrāḥ pañcāntarālasthāḥ|
Adhare'nantaḥ prācyāḥ kapālivahnyantanirṛtibalākhyāḥ||438||
Laghunidhipatividyādhipaśambhūrdhvāntaṁ savīrabhadrapati|
Ekādaśabhirbāhye brahmāṇḍaṁ pañcabhistathāntarikaiḥ||439||
Iti ṣoḍaśapurametannivṛttikalayeha kalanīyam|
Lakulīśabhārabhūtī diṇḍyāṣāḍhī ca puṣkaranimeṣau||440||
Prabhāsasureśāviti salile pratyātmakaṁ saparivāre|
Bhairavakedāramahākālā madhyāmrajalpākhyāḥ||441||
Śrīśailahariścandrāviti guhyāṣṭakamidaṁ mahasi|
Bhīmendrāṭṭahāsavimalakanakhalanākhalakurusthitigayākhyāḥ||442||
Atiguhyāṣṭakametanmaruti ca satanmātrake ca sākṣe ca|
Sthāṇusuvarṇākhyau kila bhadro gokarṇako mahālayakaḥ||443||
Avimuktarudrakoṭī vastrāpada ityadaḥ pavitraṁ khe|
Sthūlasthūleśaśaṅkuśrutikālañjarāśca maṇḍalabhṛt||444||
Mākoṭāṇḍadvitayacchagalāṇḍā aṣṭakaṁ hyahaṅkāre|
Anye'haṅkārāntastanmātrāṇīndriyāṇi cāpyāhuḥ||445||
Dhiyi yonyaṣṭakamuktaṁ prakṛtau yogāṣṭakaṁ kilākṛtaprabhṛti|
Iti saptāṣṭakabhuvanā pratiṣṭhitiḥ salilato hi mūlāntā||446||
Nari vāmo bhīmograu bhaveśavīrāḥ pracaṇḍagaurīśau|
Ajasānantaikaśivau vidyāyāṁ krodhacaṇḍayugmaṁ syāt||447||
Saṁvarto jyotiratho kalāniyatyāṁ ca sūrapañcāntau|
Vīraśikhīśaśrīkaṇṭhasañjñametattrayaṁ ca kāle syāt||448||
Samahātejā vāmo bhavodbhavaścaikapiṅgaleśānau|
Bhuvaneśapuraḥsarakāvaṅguṣṭha ime niśi sthitā hyaṣṭau||449||
Aṣṭāviṁśatibhuvanā vidyā puruṣānniśāntamiyam|
Hālāhalarudrakrudambikāghorikāḥ savāmāḥ syuḥ||450||
Vidyāyāṁ vidyeśāstvaṣṭāvīśe sadāśive pañca|
Vāmā jyeṣṭhā raudrī śaktiḥ sakalā ca śāntāyām||451||
Aṣṭādaśa bhuvanā syāt śāntyatītā tvabhuvanaiva|
Iti deśādhvavibhāgaḥ kathitaḥ śrīśambhunā samādiṣṭaḥ||452||
Many other varieties (of descriptions occurring in the scriptures) (anye'pi bahu-vikalpāḥ) may be investigated (samabhyūhyāḥ) by the Guru-s (ācāryaiḥ) through their own intellects (sva-dhiyā).
In venerable Mālinīvijayottaratantra (śrī-pūrva-śāsane), however (punar), (the number of worlds) is said to be (kathitam) 118 (aṣṭādaśa-adhikam śatam). (As) that (scripture) (tad) (is) here (iha) very important --because Tantrāloka is, as a matter of fact, a kind of running commentary on Mālinīvijayottaratantra-- (pradhānam), (now) additionally (adhikam) (and) concisely (saṅkṣepeṇa) is being exposed (ucyate) (the group of worlds) to be purified (according to this Tantra) (śodhyam).
Kālāgni (kālāgniḥ) (and) Kūṣmāṇḍa (kūṣmāṇḍaḥ) (are) the lord(s) of the hells (naraka-īśaḥ); and (atha) Hāṭaka (hāṭakaḥ) (along with) the protector of the earth's surface (bhū-tala-paḥ) (plus) Brahmā (brahmā) —the lord of the seven worlds— (muni-loka-īśaḥ). (These are) the five (pañca) Rudra-s (rudrāḥ) who reside inside (the Brahmā's egg) (antarāla-sthāḥ).
Below (adhare), Ananta (anantaḥ). From east (prācyāḥ) up to the zenith: Kapālī, Vahni, Anta, Nirṛti, Bala (kapāli-vahni-anta-nirṛti-bala-ākhyāḥ), Laghu, Nidhipati, Vidyādhipa and Śambhu (laghu-nidhipati-vidyādhipa-śambhu-ūrdhvāntam), together with Vīrabhadra (sa-vīrabhadrapati).
Eleven (worlds) (ekādaśabhiḥ) outside (bāhye) the Brahmā's egg (brahma-aṇḍam) and (tathā) five (worlds) (pañcabhiḥ) inside (it) (antarikaiḥ)... thus (iti) sixteen worlds (ṣoḍaśa-puram) are calculated (kalanīyam) here (iha), in this Kalā called Nivṛtti (etad-nivṛtti-kalayā).
Lakulīśa, Bhārabhūti (lakulīśa-bhārabhūtī), Diṇḍī, Āṣāḍhi (diṇḍi-āṣāḍhī) and (ca) Puṣkara, Nimeṣa (puṣkara-nimeṣau), (along with) Prabhāsa and Sureśa (prabhāsa-sureśau iti)... each of them (prati-ātmakam) is accompanied (by his own) retinue (sa-parivāre) in the water (salile).
Bhairava, Kedāra, Mahākālā (bhairava-kedāra-mahākālā), Madhya, Āmra, Jalpa (madhya-āmra-jalpa-ākhyāḥ), Śrīśaila and Hariścandra (śrīśaila-hariścandrau iti)... this (idam) (is) the group of eight Guhya-s --lit. Secret (lords)-- (guhya-aṣṭakam) in the fire (mahasi).
Bhīma, Indra, Aṭṭahāsa, Vimala, Kanakhala, Nākhala, Kurusthiti and Gaya (bhīma-indra-aṭṭahāsa-vimala-kanakhala-nākhala-kurusthiti-gaya-ākhyāḥ)... this (etad) (is) the group of eight Atiguhya --lit. Very secret (lords)-- (atiguhya-aṣṭakam) in the wind (maruti), in the subtle elements (sa-tanmātrake) and (ca... ca... ca) in the indriya-s (sa-akṣe).
Sthāṇu, Suvarṇa (sthāṇu-suvarṇa-ākhyau kila), Bhadra (bhadraḥ), Gokarṇaka (gokarṇakaḥ), Mahālayaka (mahālayakaḥ), Avimukta, Rudrakoṭi (avimukta-rudrakoṭī) (and) Vastrāpada (vastrāpadaḥ iti)... that (adas) (is) the purifying (group of eight lords) (pavitram) in the ether (khe).
Sthūla, Sthūleśa, Śaṅkuśruti, Kālañjara (sthūla-sthūleśa-śaṅkuśruti-kālañjarāḥ) and Maṇḍalabhṛt (ca maṇḍalabhṛt) (along with) the two, Mākoṭa and Aṇḍa, (plus) Chagalāṇḍa (mākoṭa-aṇḍa-dvitaya-chagalāṇḍāḥ). (These are) the eight (lords) (aṣṭakam hi) in ego (ahaṅkāre).
Even (api) others (anye) said (āhuḥ) that the subtle elements and the indriya-s are inside ego (ahaṅkāra-antar tanmātrāṇi indriyāṇi ca).
In the intellect (dhiyi) (are) said to be (uktam) the eight lines of divinities (yoni-aṣṭakam). In Prakṛti (prakṛtau) (are) the eight yoga-s (yoga-aṣṭakam kila) starting with Akṛta (akṛta-prabhṛti). Thus (iti), (the Kalā called) Pratiṣṭhā (pratiṣṭhitiḥ), from water (salilataḥ hi) up to Prakṛti (mūla-antā), contains 56 worlds (sapta-aṣṭaka-bhuvanā).
In Puruṣa (nari) (are) Bhīma, Ugra (bhīma-ugrau), Bhaveśa, Vīra (bhaveśa-vīrāḥ), Pracaṇḍa, Gaurīśa (pracaṇḍa-gaurīśau), Aja, Ananta and Ekaśiva (ajasā ananta-ekaśivau). In Vidyā (vidyāyām) are (syāt) the pair of Krodha and Caṇḍa (krodha-caṇḍa-yugmam). In Kalā and Niyati (kalā-niyatyām) (are) Saṁvarta and Jyotis (saṁvartaḥ jyotis atho), and (ca) Sūra and Pañcānta (sūra-pañcāntau). And (ca) in Kāla (kāle) is (syāt) this triad (etad-trayam) consisting of Vīra, Śikhīśa and Śrīkaṇṭha (vīra-śikhīśa-śrīkaṇṭha-sañjñam).
These (ime) (are) the eight (aṣṭau) which reside (sthitāḥ hi) in Māyā (niśi): Mahātejās (sa-mahātejāḥ), Vāma (vāmaḥ), Bhavodbhava (bhavodbhavaḥ) and (ca) Ekapiṅgala, Īśāna (ekapiṅgala-īśānau), Bhuvaneśa, Puraḥsaraka and Avaṅguṣṭha (bhuvaneśa-puraḥsaraka-avaṅguṣṭhaḥ). (Thus,) this (iyam) (Kalā called) Vidyā (vidyā), from Puruṣa up to Māyā (puruṣāt niśā-antam), contains 28 worlds (aṣṭāviṁśati-bhuvanā).
In Sadvidyā (vidyāyām) are (syuḥ) Hālāhalarudra, Krut, Ambikā, Aghorikā (hālāhalarudra-krut-ambikā-aghorikāḥ) along with Vāmā (sa-vāmāḥ). In Īśvara (īśe) (are) the eight (aṣṭau) Vidyeśvara-s (vidyeśāḥ tu). In Sadāśiva (sadāśive) (are the five powers:) Vāmā (vāmā), Jyeṣṭhā (jyeṣṭhā), Raudrī (raudrī), Śakti (śaktiḥ) and (ca) Sakalā (sakalā). (Thus,) in (the Kalā called) Śānti or Śāntā (śāntāyām) there are (syāt) 18 (aṣṭādaśa) worlds (bhuvanāḥ). (The Kalā called) Śāntyatītā (śāntyatītā), however (tu), contains no worlds (a-bhuvanā eva).
Therefore (iti), the section (called) the path of Space (deśa-adhva-vibhāgaḥ) has been declared (kathitaḥ) as indicated (samādiṣṭaḥ) by venerable Śambhu (śrī-śambhunā)||436-452||
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