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Tantrāloka (Tantraloka): Chapter 11 - stanzas 1 to 118 - Non-dual Shaivism of Kashmir
Kalādyadhvā
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 118) of the eleventh chapter (called Kalādyadhvā).
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 1 to 18
अथ श्रीतन्त्रालोक एकादशमाह्निकम्।
Atha śrītantrāloka ekādaśamāhnikam|
Here begins (atha) the eleventh (ekādaśam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
कलाध्वा वक्ष्यते श्रीमच्छाम्भवाज्ञानुसारतः॥१॥
Kalādhvā vakṣyate śrīmacchāmbhavājñānusārataḥ||1||
The path of the Kalā-s (kalā-adhvā) will be spoken about (vakṣyate) according to the command of venerable Śambhu --here Śambhu might mean Śiva, the Lord, or else, Śambhunātha, Abhinavagupta's Kulaguru-- (śrīmat-śāmbhava-ājñā-anusārataḥ)||1||
यथा पूर्वोक्तभुवनमध्ये निजनिजं गणम्।
अनुयत्परतो भिन्नं तत्त्वं नामेति भण्यते॥२॥
तथा तेष्वपि तत्त्वेषु स्ववर्गेऽनुगमात्मकम्।
व्यावृत्तं परवर्गाच्च कलेति शिवशासने॥३॥
Yathā pūrvoktabhuvanamadhye nijanijaṁ gaṇam|
Anuyatparato bhinnaṁ tattvaṁ nāmeti bhaṇyate||2||
Tathā teṣvapi tattveṣu svavarge'nugamātmakam|
Vyāvṛttaṁ paravargācca kaleti śivaśāsane||3||
Just as (yathā) what is called a tattva or category (tattvam nāma iti) is said to be (bhaṇyate) different (bhinnam) from other (things such as bodies, worlds, etc.) (paratas) (and) it moves after --i.e. it follows-- (anuyat) each of its own groups (nija-nijam gaṇam) among the aforesaid bhuvana-s or worlds --worlds were studied in chapter 8-- (pūrva-ukta-bhuvana-madhye), so also (tathā), in the Śiva's doctrine (śiva-śāsane), (what is called) a Kalā or Power (kalā iti) follows (anugama-ātmakam) its own group (sva-varge) of such tattva-s or categories (teṣu api tattveṣu) and (ca) is different (vyāvṛttam) from other groups (para-vargāt) --Sanskrit is a little far-fetched here, it could have been much clearer indeed--||2-3||
केचिदाहुः पुनर्यासौ शक्तिरन्तः सुसूक्ष्मिका।
तत्त्वानां सा कलेत्युक्ता धरण्यां धारिका यथा॥४॥
Kecidāhuḥ punaryāsau śaktirantaḥ susūkṣmikā|
Tattvānāṁ sā kaletyuktā dharaṇyāṁ dhārikā yathā||4||
However (punar), some (kecid) proclaimed (āhuḥ) that Kalā (sā kalā iti) is said to be (uktā) that (asau) very subtle (su-sūkṣmikā) power (śaktiḥ) which (yā) is inside (antar) the tattva-s or categories (tattvānām) as, for example (yathā), the holding (power) (dhārikā) inside the earth element --category 36-- (dharaṇyām)||4||
अत्र पक्षद्वये वस्तु न भिन्नं भासते यतः।
अनुगामि न सामान्यमिष्टं नैयायिकादिवत्॥५॥
Atra pakṣadvaye vastu na bhinnaṁ bhāsate yataḥ|
Anugāmi na sāmānyamiṣṭaṁ naiyāyikādivat||5||
Here (atra), reality --or "the thing in question"-- (vastu) does not appear to be different (na bhinnam bhāsate) in both positions --i.e. in both viewpoints-- (pakṣa-dvaye) because (yatas) (such a) common form (anugāmi) is not maintained (by me) (na... iṣṭam) to be a universal (sāmānyam) as the followers of Nyāya, etc. (maintain) (naiyāyika-ādi-vat) --all in all, a Kalā is not a universal according to Abhinavagupta--||5||
अन्ये वदन्ति दीक्षादौ सुखसङ्ग्रहणार्थतः।
शिवेन कल्पितो वर्गः कलेति समयाश्रयः॥६॥
Anye vadanti dīkṣādau sukhasaṅgrahaṇārthataḥ|
Śivena kalpito vargaḥ kaleti samayāśrayaḥ||6||
Others (anye) say (vadanti) (that) "Kalā" (kalā iti) (is) conventionally --lit. resorting to a convention-- (samaya-āśrayaḥ) a group (vargaḥ) conceived/invented/imagined (kalpitaḥ) by Śiva (śivena) for the sake of easiness and abbreviation (sukha-saṅgrahaṇa-arthataḥ) with reference to initiation, etc. (dīkṣā-ādau) --in other words, for initiation, etc. to be easy and abbreviated--||6||
कृतश्च देवदेवेन समयोऽपरमार्थताम्।
न गच्छतीति नासत्यो न चान्यसमयोदयः॥७॥
Kṛtaśca devadevena samayo'paramārthatām|
Na gacchatīti nāsatyo na cānyasamayodayaḥ||7||
A convention (samayaḥ) made (kṛtaḥ ca) by the God of gods (deva-devena) does not become unreal (aparamārthatām... na gacchati). In this way (iti), it is not false (na asatyaḥ) and (ca) no other convention arises (anya-samaya-udayaḥ)||7||
निवृत्तिः पृथिवीतत्त्वे प्रतिष्ठाव्यक्तगोचरे।
विद्या निशान्ते शान्ता च शक्त्यन्तेऽण्डमिदं चतुः॥८॥
Nivṛttiḥ pṛthivītattve pratiṣṭhāvyaktagocare|
Vidyā niśānte śāntā ca śaktyante'ṇḍamidaṁ catuḥ||8||
(The Kalā called) Nivṛtti (nivṛttiḥ) (resides) in the Pṛthivī category --category 36-- (pṛthivī-tattve), (the Kalā called) Pratiṣṭhā (pratiṣṭhā) (is) in the sphere of the unmanifest --from category 35 up to category 13-- (avyakta-gocare), (the Kalā called) Vidyā (vidyā) ends in the night --i.e. in Māyā; all in all, it covers categories 12 to 6-- (niśā-ante) while (ca) (the Kalā called) Śāntā (śāntā) ends in Śakti --category 2; i.e. from category 5 to category 2, according to Abhinavagupta, though sometimes she is indicated to extend from category 5 up to category 3-- (śakti-ante). This (idam) (is) the four (catur) eggs (aṇḍam)||8||
शान्तातीता शिवे तत्त्वे कलातीतः परः शिवः।
नह्यत्र वर्गीकरणं समयः कलनापि वा॥९॥
युज्यते सर्वतोदिक्कं स्वातन्त्र्योल्लासधामनि।
स्वातन्त्र्यात्तु निजं रूपं बोद्धृधर्मादविच्युतम्॥१०॥
उपदेशतदावेशपरमार्थत्वसिद्धये।
बोध्यतामानयन्देवः स्फुटमेव विभाव्यते॥११॥
यतोऽतः शिवतत्त्वेऽपि कलासङ्गतिरुच्यते।
अण्डं च नाम भुवनविभागस्थितिकारणम्॥१२॥
प्राहुरावरणं तच्च शक्त्यन्तं यावदस्ति हि।
यद्यपि प्राक्शिवाख्येऽपि तत्त्वे भुवनपद्धतिः॥१३॥
उक्ता तथाप्यप्रतिघे नास्मिन्नावृतिसम्भवः।
नन्वेवं धरणीं मुक्त्वा शक्तौ प्रकृतिमाययोः॥१४॥
अपि चाप्रतिघत्वेऽपि कथमण्डस्य सम्भवः।
अत्रास्मद्गुरवः प्राहुर्यत्पृथिव्यादिपञ्चकम्॥१५॥
प्रत्यक्षमिदमाभाति ततोऽन्यन्नास्ति किञ्चन।
मेयत्वे स्थूलसूक्ष्मत्वान्मानत्वे करणत्वतः॥१६॥
कर्तृतोल्लासतः कर्तृभावे स्फुटतयोदितम्।
त्रिंशत्तत्त्वं विभेदात्म तदभेदो निशा मता॥१७॥
कार्यत्वकरणत्वादिविभागगलने सति।
विकासोत्कस्वतन्त्रत्वे शिवान्तं पञ्चकं जगुः॥१८॥
Śāntātītā śive tattve kalātītaḥ paraḥ śivaḥ|
Nahyatra vargīkaraṇaṁ samayaḥ kalanāpi vā||9||
Yujyate sarvatodikkaṁ svātantryollāsadhāmani|
Svātantryāttu nijaṁ rūpaṁ boddhṛdharmādavicyutam||10||
Upadeśatadāveśaparamārthatvasiddhaye|
Bodhyatāmānayandevaḥ sphuṭameva vibhāvyate||11||
Yato'taḥ śivatattve'pi kalāsaṅgatirucyate|
Aṇḍaṁ ca nāma bhuvanavibhāgasthitikāraṇam||12||
Prāhurāvaraṇaṁ tacca śaktyantaṁ yāvadasti hi|
Yadyapi prākśivākhye'pi tattve bhuvanapaddhatiḥ||13||
Uktā tathāpyapratighe nāsminnāvṛtisambhavaḥ|
Nanvevaṁ dharaṇīṁ muktvā śaktau prakṛtimāyayoḥ||14||
Api cāpratighatve'pi kathamaṇḍasya sambhavaḥ|
Atrāsmadguravaḥ prāhuryatpṛthivyādipañcakam||15||
Pratyakṣamidamābhāti tato'nyannāsti kiñcana|
Meyatve sthūlasūkṣmatvānmānatve karaṇatvataḥ||16||
Kartṛtollāsataḥ kartṛbhāve sphuṭatayoditam|
Triṁśattattvaṁ vibhedātma tadabhedo niśā matā||17||
Kāryatvakaraṇatvādivibhāgagalane sati|
Vikāsotkasvatantratve śivāntaṁ pañcakaṁ jaguḥ||18||
(The Kalā called) Śāntātītā (śāntā-atītā) (resides) in the Śiva category (śive tattve), (while) the Supreme Śiva --viz. Paramaśiva or Parabhairava-- (paraḥ śivaḥ) is beyond Kalā-s (kalā-atītaḥ).
Here (atra), no (na hi) classification (vargīkaraṇam), convention (samayaḥ) or (vā) even (api) conception (kalanā) is applicable (yujyate) to Him who is, in all directions, the Abode of the Splendor of Absolute Freedom (sarvatodikkam svātantrya-ullāsa-dhāmani).
But (tu) because of (His) Absolute Freedom (svātantryāt), (although) His own (nijam) nature (rūpam) never deviates (avicyutam) from the quality of Perceiver/Knower (boddhṛ-dharmāt), God (devaḥ) becomes an object of knowledge (bodhyatām ānayan) for the teachings and absorption in Him to be a reality (upadeśa-tad-āveśa-paramārthatva-siddhaye). Since (yatas) He is clearly experienced/known (in that way) (sphuṭam eva vibhāvyate), therefore (atas) the association with Kalā (kalā-saṅgatiḥ) is said to exist (ucyate) even (api) with reference to the Śiva category (śiva-tattve).
(The wise) said (prāhuḥ) (that) what is called Egg (aṇḍam ca nāma) (is) a covering (āvaraṇam) which is the cause of the existence and division of the worlds (bhuvana-vibhāga-sthiti-kāraṇam). And (ca) that (covering) (tad) exists (asti) up to Śakti --category 2-- (śakti-antam yāvat... hi).
Although (yadi api) a series of worlds (bhuvana-paddhatiḥ) was said before to exist (prāk... uktā) even (api) in the category called Śiva (śiva-ākhye... tattve), even so (tathā api) there is no covering (na... āvṛti-sambhavaḥ) in Him (asmin) who does not offer any resistance (to penetration) (apratighe).
An objection/doubt (nanu): Thus (evam), apart from the earth element --in which there is one egg-- (dharaṇīm muktvā), lack of resistance (to penetration) (apratighatve) (is) also (present) (api) in Śakti (śaktau) (as well as) in Prakṛti and Māyā (prakṛti-māyayoḥ); (then) how (katham) is it that (three) egg(s) exist (therein --i.e. in those categories of Śakti, Prakṛti and Māyā--) (aṇḍasya sambhavaḥ)? Regarding this (atra), my Guru-s --lit. our Guru-s-- (asmad-guravaḥ) said (prāhuḥ) that (yad) this (idam) group of five (consisting of) the earth element, etc. (pṛthivī-ādi-pañcakam) appears (ābhāti) before the eyes (pratyakṣam). Therefore (tatas), nothing else (anyat na... kiñcana) exists (asti). Thirty tattva-s or categories (triṁśat-tattvam), (wich are) divisions (vibheda-ātma), clearly (sphuṭatayā) arise (uditam): (Ten categories --5 Tanmātra-s and 5 Mahābhūta-s, from category 36 up to 27-- reside) in objectivity (meyatve) because they are subtle and gross (sthūla-sūkṣmatvāt); (five categories --5 Jñānendriya-s, from category 21 up to 17-- reside) at the level of the means of knowledge (mānatve) because they are sensory instruments (karaṇatvatas); [and the remaining fifteen categories --5 Karmendriya-s, Manas, Ahaṅkāra, Buddhi, Prakṛti, Puruṣa and 5 Kañcuka-s, from category 26 up to 22 (for the Karmendriya-s) and from category 16 up to 7 for the rest-- reside] in the state of the doer/agent (kartṛ-bhāve) due to the splendor of doership/agency (kartṛtā-ullāsatas). The night --i.e. Māyā, the category 6-- (niśā) is considered (matā) to be the unity of (all) that (tad-abhedaḥ). (Those very Guru-s also) declared (jaguḥ) (that) the group of five (categories) (pañcakam) ending in Śiva --from category 5 up to 1-- (śiva-antam) (emerges) when the division of effect, instrument, etc. ceases (kāryatva-karaṇatva-ādi-vibhāga-galane sati) (and) when (Lord's) Absolute Freedom is desirous to expand (vikāsa-utka-svatantratve)||9-18||
Stanzas 19 to 20
श्रीमत्कालोत्तरादौ च कथितं भूयसा तथा।
पञ्चैतानि तु तत्त्वानि यैर्व्याप्तमखिलं जगत्॥१९॥
Śrīmatkālottarādau ca kathitaṁ bhūyasā tathā|
Pañcaitāni tu tattvāni yairvyāptamakhilaṁ jagat||19||
It is repeatedly proclaimed (kathitam bhūyasā) so (tathā) in venerable Kālottara, etc. (śrīmat-kālottara-ādau ca) (that) the whole (akhilam) universe (jagat) is pervaded (vyāptam) by which (yaiḥ), i.e. (by) these (etāni tu) five (pañca) categories (tattvāni)||19||
पञ्चमन्त्रतनौ तेन सद्योजातादि भण्यते।
ईशानान्तं तत्र तत्र धरादिगगनान्तकम्॥२०॥
Pañcamantratanau tena sadyojātādi bhaṇyate|
Īśānāntaṁ tatra tatra dharādigaganāntakam||20||
For that reason (tena), there and there --in various scriptures-- (tatra tatra) it is said (bhaṇyate) (that,) in (His) Body consisting of five Mantra-s (pañca-mantra-tanau), (the five faces of Śiva) beginning with Sadyojāta (sadyojāta-ādi) (and) ending in Īśāna (īśāna-antam) (correspond to the five Mahābhūta-s or Great Elements) starting with earth and ending in ether (dharā-ādi-gagana-antakam)||20||
Stanzas 21 to 31
शिवतत्त्वमतः शून्यातिशून्यं स्यादनावृतम्।
यत्तु सर्वाविभागात्म स्वतन्त्रं बोधसुन्दरम्॥२१॥
सप्तत्रिंशं तु तत्प्राहुस्तत्त्वं परशिवाभिधम्।
तस्याप्युक्तनयाद्वेद्यभावेऽत्र परिकल्पिते॥२२॥
यदास्ते ह्यनवच्छिन्नं तदष्टात्रिंशमुच्यते।
न चानवस्था ह्येवं स्याद्दृश्यतां हि महात्मभिः॥२३॥
यद्वेद्यं किञ्चिदाभाति तत्क्षये यत्प्रकाशते।
तत्तत्त्वमिति निर्णीतं षट्त्रिंशं हृदि भासते॥२४॥
Śivatattvamataḥ śūnyātiśūnyaṁ syādanāvṛtam|
Yattu sarvāvibhāgātma svatantraṁ bodhasundaram||21||
Saptatriṁśaṁ tu tatprāhustattvaṁ paraśivābhidham|
Tasyāpyuktanayādvedyabhāve'tra parikalpite||22||
Yadāste hyanavacchinnaṁ tadaṣṭātriṁśamucyate|
Na cānavasthā hyevaṁ syāddṛśyatāṁ hi mahātmabhiḥ||23||
Yadvedyaṁ kiñcidābhāti tatkṣaye yatprakāśate|
Tattattvamiti nirṇītaṁ ṣaṭtriṁśaṁ hṛdi bhāsate||24||
Beyond this (atas), the uncovered (anāvṛtam) Śiva category (śiva-tattvam) is (syāt) the Void beyond the void (śūnya-ati-śūnyam).
(The wise) said (prāhuḥ) (that) that (tad) thirty-seventh (sapta-triṁśam tu) category (tattvam) which (yad tu) is the beautiful due to Consciousness, free and undivided Self of all (sarva-avibhāga-ātma svatantram bodha-sundaram) is called Supreme Śiva (para-śiva-abhidham).
When the state of a knowable is here imagined (vedya-bhāve atra parikalpite) even (api) in His case --in the case of the Supreme Śiva-- (tasya) in the aforesaid manner (ukta-nayāt), what (yad) remains (āste hi) is said to be (ucyate) the uninterrupted/unlimited/undefined (anavacchinnam tad) thirty-eighth (category) (aṣṭātriṁśam).
And (ca) thus (evam) there is no (na... syāt) infinite regress (anavasthā). Let (this topic) be considered/examined (dṛśyatām hi) by the high-souled ones (mahā-ātmabhiḥ)! Whatever (yad... kiñcid) knowable (vedyam) appears (ābhāti), that (tad) "category" (tattvam iti) which (yad) becomes manifest (prakāśate) on its cessation --on the cessation of that knowable-- (tad-kṣaye) (is) the thirty-sixth (ṣaṭtriṁśam) ascertained (category which) (nirṇītam) shines (bhāsate) in the Heart --i.e. in Consciousness-- (hṛdi)||21-24||
तत्किं न किञ्चिद्वा किञ्चिदित्याकाङ्क्षावशे वपुः।
चिदानन्दस्वतन्त्रैकरूपं तदिति देशने॥२५॥
सप्तत्रिंशं समाभाति तत्राकाङ्क्षा च नापरा।
तच्चापि क्लृप्तवेद्यत्वं यत्र भाति स चिन्मयः॥२६॥
अष्टात्रिंशत्तमः सोऽपि भावनायोपदिश्यते।
यदि नाम ततः सप्तत्रिंश एव पुनर्भवेत्॥२७॥
Tatkiṁ na kiñcidvā kiñcidityākāṅkṣāvaśe vapuḥ|
Cidānandasvatantraikarūpaṁ taditi deśane||25||
Saptatriṁśaṁ samābhāti tatrākāṅkṣā ca nāparā|
Taccāpi kḷptavedyatvaṁ yatra bhāti sa cinmayaḥ||26||
Aṣṭātriṁśattamaḥ so'pi bhāvanāyopadiśyate|
Yadi nāma tataḥ saptatriṁśa eva punarbhavet||27||
In someone who is subject to desire (to know) (ākāṅkṣā-vaśe) what (kim) that (tad) Nature (vapus) (is): "Nothing (na kiñcid) or (vā) something (kiñcid iti)?".
According to the instruction (deśane), "That (tad) has a free and only nature (consisting of) Consciousness and Bliss (cit-ānanda-svatantra-eka-rūpam... iti)". The thirty-seventh (category) (saptatriṁśam) appears (samābhāti) there --i.e. in That-- (tatra) and (ca) there is no (na) other (aparā) desire (ākāṅkṣā).
And (ca) That (tad) where (yatra) an invented objectivity (kḷpta-vedyatvam) appears (bhāti) (is) the thirty-eighth (category) (saḥ... aṣṭātriṁśattamaḥ) which is full of Consciousness (cit-mayaḥ). If (yadi) even (api) That --i.e. the 38th category-- (saḥ) is certainly taught (upadiśyate... nāma) for the sake of contemplation (bhāvanāya), then (tatas), It becomes (bhavet) the thirty-seventh (category) (saptatriṁśaḥ eva) again (punar)||25-27||
अविभागस्वतन्त्रत्वचिन्मयत्वादिधर्मता।
समैव वेद्यीकरणं केवलं त्वधिकं यतः॥२८॥
Avibhāgasvatantratvacinmayatvādidharmatā|
Samaiva vedyīkaraṇaṁ kevalaṁ tvadhikaṁ yataḥ||28||
(With reference to the 37th and 38th categories,) the qualiti(es) of undivided Freedom, pure Consciousness, etc. (avibhāga-svatantratva-cit-mayatva-ādi-dharmatā) (are) the same (samā) indeed (eva), because (yatas) only (kevalam tu) the process of objectivization (vedyīkaraṇam) (is) peculiar --viz. different-- (adhikam)||28||
धरायां गुणतत्त्वान्ते मायान्ते क्रमशः स्थिताः।
गन्धो रसो रूपमन्तः सूक्ष्मभावक्रमेण तु॥२९॥
इति स्थिते नये शक्तितत्त्वान्तेऽप्यस्ति सौक्ष्म्यभाक्।
स्पर्शः कोऽपि सदा यस्मै योगिनः स्पृहयालवः॥३०॥
तत्स्पर्शान्ते तु संवित्तिः शुद्धचिद्व्योमरूपिणी।
यस्यां रूढः समभ्येति स्वप्रकाशात्मिकां पराम्॥३१॥
Dharāyāṁ guṇatattvānte māyānte kramaśaḥ sthitāḥ|
Gandho raso rūpamantaḥ sūkṣmabhāvakrameṇa tu||29||
Iti sthite naye śaktitattvānte'pyasti saukṣmyabhāk|
Sparśaḥ ko'pi sadā yasmai yoginaḥ spṛhayālavaḥ||30||
Tatsparśānte tu saṁvittiḥ śuddhacidvyomarūpiṇī|
Yasyāṁ rūḍhaḥ samabhyeti svaprakāśātmikāṁ parām||31||
Smell (gandhaḥ), taste (rasaḥ) (and) form --i.e. sight-- (rūpam), in the order of internal subtlety (sūkṣma-bhāva-krameṇa tu), remain (sthitāḥ) in the earth element --category 36-- (dharāyām), up to the end of the category of the qualities --i.e. of Prakṛti, category 13-- (guṇa-tattva-ante) (and) up to the end of Māyā --category 6-- (māyā-ante), respectively (kramaśas). In the same way (iti sthite naye), some (kaḥ api) subtle (saukṣmya-bhāk) touch (sparśaḥ), which (yasmai) the yogī-s (yoginaḥ) always (sadā) long for (spṛhayālavaḥ), exists (asti) even (api) up to the end of the Śakti category --category 2-- (śakti-tattva-ante). Consciousness/perception (saṁvittiḥ) at the end of that touch (tad-sparśa-ante tu) (is) the Ether of Pure Consciousness (śuddha-cit-vyoma-rūpiṇī). He who is established (rūḍhaḥ) in It --i.e. in this Consciousness/perception-- (yasyām) attains --lit. approaches, goes near to-- (samabhyeti) the Self-luminous Parā (sva-prakāśa-ātmikām parām)||29-31||
Stanzas 32 to 43
अतो विन्दुरतो नादो रूपमस्मादतो रसः।
इत्युक्तं क्षोभकत्वेन स्पन्दे स्पर्शस्तु नो तथा॥३२॥
Ato vindurato nādo rūpamasmādato rasaḥ|
Ityuktaṁ kṣobhakatvena spande sparśastu no tathā||32||
In Spandakārikā-s (3.10) (spande) it is said (uktam) that (iti) from this (Unmeṣa) (atas... atas... asmāt atas), Vindu/Bindu --divine light-- (vinduḥ), Nāda --divine sound-- (nādaḥ), Rūpa --divine form-- (rūpam) (and) Rasa --divine taste-- (rasaḥ) (soon appear to an embodied soul) as a disturbing factor (kṣobhakatvena); but (tu) Sparśa --divine touch-- (sparśaḥ) is not (no) like that --viz. it is not a disturbing factor-- (tathā)||32||
मतं चैतन्महेशस्य श्रीपूर्वे यदभाषत।
धारिकाप्यायिनी बोद्ध्री पवित्री चावकाशदा॥३३॥
एभिः शब्दैर्व्यवहरन्निवृत्त्यादेर्निजं वपुः।
पञ्चतत्त्वविधिः प्रोक्तस्त्रितत्त्वमधुनोच्यते॥३४॥
विज्ञानाकलपर्यन्तमात्मा विद्येश्वरान्तकम्।
शेषे शिवस्त्रितत्त्वे स्यादेकतत्त्वे शिवः परम्॥३५॥
Mataṁ caitanmaheśasya śrīpūrve yadabhāṣata|
Dhārikāpyāyinī boddhrī pavitrī cāvakāśadā||33||
Ebhiḥ śabdairvyavaharannivṛttyādernijaṁ vapuḥ|
Pañcatattvavidhiḥ proktastritattvamadhunocyate||34||
Vijñānākalaparyantamātmā vidyeśvarāntakam|
Śeṣe śivastritattve syādekatattve śivaḥ param||35||
And (ca) this (etad) (is also) the opinion (matam) of the Great Lord (mahā-īśasya), which (yad) He expressed (abhāṣata) in venerable Mālinīvijayottaratantra (śrī-pūrve). By these words (ebhiḥ śabdaiḥ), Dhārikākalā (dhārikā), Āpyāyinīkalā (āpyāyinī), Boddhrīkalā --called Bodhinīkalā in Malinivijayottaratantra-- (boddhrī), Pavitrīkalā --called Utpūyinīkalā in Mālinīvijayottaratantra-- (pavitrī) and (ca) Avakāśadākalā (avakāśadā), (the Lord) is distinguishing --i.e. is naming-- (vyavaharan) the innate (nijam) nature (vapus) of Nivṛttikalā, etc. (nivṛtti-ādeḥ).
The procedure about the five principles (pañca-tattva-vidhiḥ) has been declared (proktaḥ). Now (adhunā) (the procedure about) the three principles (tri-tattvam) is declared (ucyate). In the three principles (tri-tattve), the Self (ātmā) (reaches) up to the Vijñānākala-s (vijñāna-akala-paryantam), (and) Knowledge (vidyā) up to Īśvara (īśvara-antakam), (and) for the rest (śeṣe) Śiva (śivaḥ). When there is one principle (eka-tattve), Śiva (śivaḥ) is (syāt) Supreme (param)||33-35||
इमौ भेदावुभौ तत्त्वभेदमात्रकृताविति।
तत्त्वाध्वैवायमित्थं च न षडध्वस्थितेः क्षतिः॥३६॥
Imau bhedāvubhau tattvabhedamātrakṛtāviti|
Tattvādhvaivāyamitthaṁ ca na ṣaḍadhvasthiteḥ kṣatiḥ||36||
These two divisions (imau bhedau ubhau) are made up only of varieties of the tattva-s (tattva-bheda-mātra-kṛtau). Thus (iti), this (ayam) (is) certainly (eva) the path of the categories (tattva-adhvā). And (ca) in this way (ittham) there is no (na) destruction (kṣatiḥ) of the state and continuance of the six paths (ṣaṭ-adhva-sthiteḥ)||36||
प्रकृत् पुमान्यतिः कालो माया विद्येशसौशिवौ।
शिवश्च नवतत्त्वेऽपि विधौ तत्त्वाध्वरूपता॥३७॥
एवमष्टादशाख्येऽपि विधौ न्यायं वदेत्सुधीः।
यत्र यत्र हि भोगेच्छा तत्प्राधान्योपयोगतः॥३८॥
अन्यान्तर्भावनातश्च दीक्षानन्तविभेदभाक्।
तेन षट्त्रिंशतो यावदेकतत्त्वविधिर्भवेत्॥३९॥
तत्त्वाध्वैव स देवेन प्रोक्तो व्याससमासतः।
एकतत्त्वविधिश्चैष सुप्रबुद्धं गुरुं प्रति॥४०॥
शिष्यं च गतभोगाशमुदितः शम्भुना यतः।
भेदं विस्फार्य विस्फार्य शक्त्या स्वच्छन्दरूपया॥४१॥
स्वात्मन्यभिन्ने भगवान्नित्यं विश्रमयन्स्थितः।
इत्थं त्र्यात्माध्वनो भेदः स्थूलसूक्ष्मपरत्वतः॥४२॥
मेयभागगतः प्रोक्तः पुरतत्त्वकलात्मकः।
अधुना मातृभागस्थं रूपं त्रेधा निरूप्यते॥४३॥
Prakṛt pumānyatiḥ kālo māyā vidyeśasauśivau|
Śivaśca navatattve'pi vidhau tattvādhvarūpatā||37||
Evamaṣṭādaśākhye'pi vidhau nyāyaṁ vadetsudhīḥ|
Yatra yatra hi bhogecchā tatprādhānyopayogataḥ||38||
Anyāntarbhāvanātaśca dīkṣānantavibhedabhāk|
Tena ṣaṭtriṁśato yāvadekatattvavidhirbhavet||39||
Tattvādhvaiva sa devena prokto vyāsasamāsataḥ|
Ekatattvavidhiścaiṣa suprabuddhaṁ guruṁ prati||40||
Śiṣyaṁ ca gatabhogāśamuditaḥ śambhunā yataḥ|
Bhedaṁ visphārya visphārya śaktyā svacchandarūpayā||41||
Svātmanyabhinne bhagavānnityaṁ viśramayansthitaḥ|
Itthaṁ tryātmādhvano bhedaḥ sthūlasūkṣmaparatvataḥ||42||
Meyabhāgagataḥ proktaḥ puratattvakalātmakaḥ|
Adhunā mātṛbhāgasthaṁ rūpaṁ tredhā nirūpyate||43||
In the procedure about the nine principles (nava-tattve api vidhau), the form of the path of the categories (tattva-adhva-rūpatā) (is as follows:) Prakṛti --category 13-- (prakṛt), Puruṣa --category 12-- (pumān), Niyati --category 11-- (yatiḥ), Kāla --category 10-- (kālaḥ), Māyā --category 6-- (māyā), Sadvidyā --category 5-- (vidyā), Īśvara and Sadāśiva --categories 4 and 3-- (īśa-sauśivau), as well as (ca) Śiva (śivaḥ). Thus (evam), in the procedure called eighteen --i.e. about the eighteen principles-- (aṣṭādaśa-ākhye api vidhau), the wise man (sudhīḥ) should proclaim (vadet) (the same) method (nyāyam).
Wherever (yatra yatra hi) (there is) a desire for enjoyment (bhoga-icchā), through the application (endowed with) predominance of that --i.e. of the path-- (tad-prādhānya-upayogataḥ) and (ca) through the inner contemplation of other (realities) (anya-antar-bhāvanātas), there are an infinite variety of initiations (dīkṣā-ananta-vibheda-bhāk).
For that reason (tena), the path of the categories (tattva-adhvā eva) takes place (bhavet) from the thirty-six (ṣaṭtriṁśatas) up to (yāvat) the procedure about one principle (eka-tattva-vidhiḥ). It --viz. the path of the categories-- (saḥ) has been described (proktaḥ) by God (devena) in detail and concisely (vyāsa-samāsatas).
For which reason (yatas), this (eṣaḥ) procedure about one principle (eka-tattva-vidhiḥ ca) has been spoken (uditaḥ) by Śambhu (śambhunā) to the Guru (gurum prati) who is perfectly well-awakened (su-prabuddham) as well as (ca) to the disciple (śiṣyam) in whom the food of enjoyment is gone (gata-bhoga-āśam).
After unfolding over and over again (visphārya visphārya) duality (bhedam) by means of the Free Śakti or Power (śaktyā svacchanda-rūpayā), the Lord (bhagavān) eternally (nityam) continues to cause (such a duality) to rest (viśramayan sthitaḥ) within His own non-dualistic Self (sva-ātmani abhinne).
In this way (ittham), the triple (tri-ātmā) division (bhedaḥ) of the path (adhvanaḥ) consisting in Bhuvana-s, Tattva-s and Kalā-s --i.e. worlds, categories and powers, respectively-- (pura-tattva-kalā-ātmakaḥ), which resides in the objective portion (meya-bhāga-gataḥ) in the form of gross, subtle and supreme (sthūla-sūkṣma-paratvatas), (respectively), has been mentioned (proktaḥ). Now (adhunā) the threefold (tredhā) form (rūpam) which resides in the subjective portion (mātṛ-bhāga-stham) is examined/defined (nirūpyate)||37-43||
Stanzas 44 to 50
यत्प्रमाणात्मकं रूपमध्वनो मातृभागगम्।
पदं ह्यवगमात्मत्वसमावेशात्तदुच्यते॥४४॥
तदेव च पदं मन्त्रः प्रक्षोभात्प्रच्युतं यदा।
गुप्तभाषी यतो माता तूष्णीम्भूतो व्यवस्थितः॥४५॥
Yatpramāṇātmakaṁ rūpamadhvano mātṛbhāgagam|
Padaṁ hyavagamātmatvasamāveśāttaducyate||44||
Tadeva ca padaṁ mantraḥ prakṣobhātpracyutaṁ yadā|
Guptabhāṣī yato mātā tūṣṇīmbhūto vyavasthitaḥ||45||
The form (rūpam) of the path (adhvanaḥ) which (yad) consists of means of knowledge (pramāṇa-ātmakam) (and) resides in the subjective portion (mātṛ-bhāga-gam) is said to be (ucyate) Pada (padam hi... tad) due to an absorption in the essence of understanding (avagama-ātmatva-samāveśāt). And (ca) that very (tad eva) Pada (padam) (is) Mantra (mantraḥ) when (yadā) it is devoid (pracyutam) of agitation (prakṣobhāt), because (yatas) the knower or subject (mātā) whose speech is hidden (gupta-bhāṣī) remains (vyavasthitaḥ) in silence (tūṣṇīmbhūtaḥ)||44-45||
तथापि न विमर्शात्मरूपं त्यजति तेन सः।
प्रमाणात्मविमर्शात्मा मानवत्क्षोभभाङ्न तु॥४६॥
मन्त्राणां च पदानां च तेनोक्तं त्रिकशासने।
अभिन्नमेव स्वं रूपं निःस्पन्दाक्षोभितं परम्॥४७॥
Tathāpi na vimarśātmarūpaṁ tyajati tena saḥ|
Pramāṇātmavimarśātmā mānavatkṣobhabhāṅna tu||46||
Mantrāṇāṁ ca padānāṁ ca tenoktaṁ trikaśāsane|
Abhinnameva svaṁ rūpaṁ niḥspandākṣobhitaṁ param||47||
Even so (tathā api), for that reason (tena), he --i.e. the knower or subject-- (saḥ), whose essence is Vimarśa --Awareness-- which is the means of knowledge (pramāṇa-ātma-vimarśa-ātmā), does not abandon (na... tyajati) (his own) form which is Vimarśa (vimarśa-ātma-rūpam) and he does not contain agitation (kṣobha-bhāk na tu) as the means of knowledge (māna-vat). Therefore (tena), in the Trika doctrine --Jayaratha thinks that Trikaśāsana is really the Mālinīvijayottaratantra-- (trika-śāsane), the motionless, unagitated and supreme (niḥspanda-akṣobhitam param) essential nature (svam rūpam) of Mantra-s (mantrāṇām) and (ca... ca) Pada-s (padānām) is said to be (uktam) undivided --viz. is the same-- (abhinnam eva)||46-47||
औदासीन्यपरित्यागे प्रक्षोभानवरोहणे।
वर्णाध्वा मातृभागे स्यात्पूर्वं या कथिता प्रमा॥४८॥
सा तु पूर्णस्वरूपत्वादविभागमयी यतः।
तत एकैकवर्णत्वं तत्त्वे तत्त्वे क्षमादितः॥४९॥
कृत्वा शैवे परे प्रोक्ताः षोडशार्णा विसर्गतः।
तत्र शक्तिपरिस्पन्दस्तावान्प्राक्च निरूपितः॥५०॥
Audāsīnyaparityāge prakṣobhānavarohaṇe|
Varṇādhvā mātṛbhāge syātpūrvaṁ yā kathitā pramā||48||
Sā tu pūrṇasvarūpatvādavibhāgamayī yataḥ|
Tata ekaikavarṇatvaṁ tattve tattve kṣamāditaḥ||49||
Kṛtvā śaive pare proktāḥ ṣoḍaśārṇā visargataḥ|
Tatra śaktiparispandastāvānprākca nirūpitaḥ||50||
The path of Varṇa --i.e. of the letters-- (varṇa-adhvā) (located) in the subjective portion (mātṛ-bhāge), when it abandons indifference --at the stage of Mantra-- (audāsīnya-parityāge) without descending in the agitation --at the stage of Pada-- (prakṣobha-anavarohaṇe), is (syāt) Pramā or cognitive awareness (pramā) which (yā) has been mentioned (kathitā) before (pūrvam), because (yatas) She --i.e. Pramā-- (sā tu) (is) individed (avibhāga-mayī) since (Her) essential nature is Full or Perfect (pūrṇa-svarūpatvāt).
On that account (tatas), having projected --many other meanings are possible here such as "having made, having manufactured, having pronounced, etc."-- (kṛtvā) each of the Varṇa-s or letters --Abhinavagupta refers to the 34 vyañjana-s or consonants-- (eka-eka-varṇatvam) into each category (tattve tattve) beginning with the earth element (kṣamā-āditaḥ) (and ending in the Śakti category), the sixteen letters --i.e. the 16 vowels-- (ṣoḍaśa-arṇāḥ), from Visarga --i.e. ḥ-- (visargatas), are said to be (proktāḥ) within the supreme Śiva category (śaive pare).
There (tatra) a great (tāvān) vibration of power (śakti-parispandaḥ) (happens), which was described (nirūpitaḥ) previously (prāk ca)||48-50||
Stanzas 51 to 65
सङ्कलय्योच्यते सर्वमधुना सुखसंविदे।
पदमन्त्रवर्णमेकं पुरषोडशकं धरेति च निवृत्तिः।
तत्त्वार्णमग्निनयनं रसशरपुरमस्त्रमन्त्रपदमन्या॥५१॥
मुनितत्त्वार्णं द्विकपदमन्त्रं वस्वक्षिभुवनमपरकला।
अग्न्यर्णतत्त्वमेककपदमन्त्रं सैन्यभुवनमिति तुर्या॥५२॥
षोडश वर्णाः पदमन्त्रतत्त्वमेकं च शान्त्यतीतेयम्।
अभिनवगुप्तेनार्यात्रयमुक्तं सङ्ग्रहाय शिष्येभ्यः॥५३॥
Saṅkalayyocyate sarvamadhunā sukhasaṁvide|
Padamantravarṇamekaṁ puraṣoḍaśakaṁ dhareti ca nivṛttiḥ|
Tattvārṇamagninayanaṁ rasaśarapuramastramantrapadamanyā||51||
Munitattvārṇaṁ dvikapadamantraṁ vasvakṣibhuvanamaparakalā|
Agnyarṇatattvamekakapadamantraṁ sainyabhuvanamiti turyā||52||
Ṣoḍaśa varṇāḥ padamantratattvamekaṁ ca śāntyatīteyam|
Abhinavaguptenāryātrayamuktaṁ saṅgrahāya śiṣyebhyaḥ||53||
Now (adhunā) everything (sarvam) is said (ucyate) concisely (saṅkalayyā) so that there will be an easy experience --i.e. everything will be understood easily-- (sukha-saṁvide):
Nivṛttikalā (nivṛttiḥ) (is composed of:) One Pada, one Mantra, one Varṇa (pada-mantra-varṇam ekam), sixteen worlds (pura-ṣoḍaśakam) and (ca) the earth (category) (dharā iti). The other (Kalā called Pratiṣṭhākalā) (anyā) (is composed of:) Twenty-three categories and twenty-three Varṇa-s (tattva-arṇam agni-nayanam), fifty-six worlds (rasa-śara-puram), five Mantra-s and five Pada-s (astra-mantra-padam). The other Kalā (called Vidyākalā) (apara-kalā) (is composed of:) Seven categories and seven Varṇa-s (muni-tattva-arṇam), two Pada-s and two Mantra-s (dvika-pada-mantram) (plus) twenty-eight worlds (vasu-akṣi-bhuvanam). The fourth (Kalā called Śāntakalā or Śāntikalā) (turyā) (is composed of:) Three Varṇa-s, three categories (agni-arṇa-tattvam), one Pada, one Mantra (ekaka-pada-mantram) (and) eighteen worlds (sainya-bhuvanam iti). This (iyam) Śāntyatītakalā or Śāntātītakalā (śānti-atītā) (is composed of:) Sixteen (ṣoḍaśa) Varṇa-s (varṇāḥ) as well as (ca) one Pada, one Mantra and one category (pada-mantra-tattvam ekam). (This) triad of stanzas in Āryā meter --anyway, the meter is Gīti really, in my opinion, which is contradictory-- (āryā-trayam) has been enunciated (uktam) by Abhinavagupta (abhinavaguptena) in order to make a compendium (saṅgrahāya) for the disciples (śiṣyebhyaḥ)||51-53||
सोऽयं समस्त एवाध्वा भैरवाभेदवृत्तिमान्।
तत्स्वातन्त्र्यात्स्वतन्त्रत्वमश्नुवानोऽवभासते॥५४॥
So'yaṁ samasta evādhvā bhairavābhedavṛttimān|
Tatsvātantryātsvatantratvamaśnuvāno'vabhāsate||54||
All (samastaḥ eva) that very (saḥ ayam) path (adhvā) functions in unity with Bhairava (bhairava-abheda-vṛttimān), (but) through His Absolute Freedom (tad-svātantryāt) He appears (muestra) as the One who obtains (aśnuvānaḥ) Independence (svatantratvam)||54||
तथाहि मातृरूपस्थो मन्त्राध्वेति निरूपितः।
तथाहि चिद्विमर्शेन ग्रस्ता वाच्यदशा यदा॥५५॥
शिवज्ञानक्रियायत्तमननत्राणतत्परा।
अशेषशक्तिपटलीलीलालाम्पट्यपाटवात्॥५६॥
च्युता मानमयाद्रूपात्संविन्मन्त्राध्वतां गता।
प्रमाणरूपतामेत्य प्रयात्यध्वा पदात्मताम्॥५७॥
तथा हि मातुर्विश्रान्तिर्वर्णान्सङ्घट्य तान्बहून्।
सङ्घट्टनं च क्रमिकं सञ्जल्पात्मकमेव तत्॥५८॥
विकल्पस्य स्वकं रूपं भोगावेशमयं स्फुटम्।
अतः प्रमाणतारूपं पदमस्मद्गुरुर्जगौ॥५९॥
प्रमाणरूपतावेशमपरित्यज्य मेयताम्॥६०॥
गच्छन्कलनया योगादध्वा प्रोक्तः कलात्मकः।
शुद्धे प्रमेयतायोगे सूक्ष्मस्थूलत्वभागिनि॥६१॥
तत्त्वाध्वभुवनाध्वत्वे क्रमेणानुसरेद्गुरुः।
प्रमेयमानमातॄणां यद्रूपमुपरि स्थितम्॥६२॥
प्रमात्मात्र स्थितोऽध्वायं वर्णात्मा दृश्यतां किल।
उच्छलत्संविदामात्रविश्रान्त्यास्वादयोगिनः॥६३॥
सर्वाभिधानसामर्थ्यादनियन्त्रितशक्तयः।
सृष्टाः स्वात्मसहोत्थेऽर्थे धरापर्यन्तभागिनि॥६४॥
आमृशन्तः स्वचिद्भूमौ तावतोऽर्थानभेदतः।
वर्णौघास्ते प्रमारूपां सत्यां बिभ्रति संविदम्॥६५॥
Tathāhi mātṛrūpastho mantrādhveti nirūpitaḥ|
Tathāhi cidvimarśena grastā vācyadaśā yadā||55||
Śivajñānakriyāyattamananatrāṇatatparā|
Aśeṣaśaktipaṭalīlīlālāmpaṭyapāṭavāt||56||
Cyutā mānamayādrūpātsaṁvinmantrādhvatāṁ gatā|
Pramāṇarūpatāmetya prayātyadhvā padātmatām||57||
Tathā hi māturviśrāntirvarṇānsaṅghaṭya tānbahūn|
Saṅghaṭṭanaṁ ca kramikaṁ sañjalpātmakameva tat||58||
Vikalpasya svakaṁ rūpaṁ bhogāveśamayaṁ sphuṭam|
Ataḥ pramāṇatārūpaṁ padamasmadgururjagau||59||
Pramāṇarūpatāveśamaparityajya meyatām||60||
Gacchankalanayā yogādadhvā proktaḥ kalātmakaḥ|
Śuddhe prameyatāyoge sūkṣmasthūlatvabhāgini||61||
Tattvādhvabhuvanādhvatve krameṇānusaredguruḥ|
Prameyamānamātṝṇāṁ yadrūpamupari sthitam||62||
Pramātmātra sthito'dhvāyaṁ varṇātmā dṛśyatāṁ kila|
Ucchalatsaṁvidāmātraviśrāntyāsvādayoginaḥ||63||
Sarvābhidhānasāmarthyādaniyantritaśaktayaḥ|
Sṛṣṭāḥ svātmasahotthe'rthe dharāparyantabhāgini||64||
Āmṛśantaḥ svacidbhūmau tāvato'rthānabhedataḥ|
Varṇaughāste pramārūpāṁ satyāṁ bibhrati saṁvidam||65||
When (the adhvā or path) resides in the form of the knower (mātṛ-rūpa-sthaḥ) in that manner (tathā hi), it is defined as (nirūpitaḥ) "the path of Mantra" (mantra-adhvā iti).
In this way (tathā hi), when (yadā) the state of vācya --i.e. of what is denoted, viz. the objective side consisting of Kalā-s, Tattva-s and Bhuvana-s-- (vācya-daśā) is swallowed (grastā) by Vimarśa or Awareness of Consciousness (cit-vimarśena), Consciousness (saṁvid) —being totally devoted to protecting contemplation which rests on the (Powers of) Knowledge and Action of Śiva (śiva-jñāna-kriyā-āyatta-manana-trāṇa-tatparā) (and) being free (cyutā) from the form consisting of means of knowledge (māna-mayāt rūpāt) through (Its) skill (encouraged by Its) addiction to the Play of accumulating all the powers (aśeṣa-śakti-paṭalī-līlā-lāmpaṭya-pāṭavāt)— becomes the path of Mantra (mantra-adhvatām gatā).
Having become the form of the means of knowledge (pramāṇa-rūpatām etya), the path (adhvā) becomes Pada (prayāti... pada-ātmatām).
So also (tathā hi) (is) the repose (viśrāntiḥ) of the knower (mātuḥ) after having assembled together (saṅghaṭya) the many Varṇa-s (varṇān... tān bahūn).
And (ca) the sequential (kramikam) conjunction (of Varṇa-s) (saṅghaṭṭanam) consists of the speech (sañjalpa-ātmakam eva tad) (which is) the innate nature (svakam rūpam) of vikalpa --i.e. of thought-- (vikalpasya). This (vikalpa) (ayam) (is) evidently (sphuṭam) an absorption in the (worldly) enjoyment (bhoga-āveśam). On this account (atas), my Guru --lit. our Guru-- (asmad-guruḥ) said (jagau) that Pada (padam) is the state of means of knowledge (pramāṇatā-rūpam).
(When) the path (adhvā), without abandoning (aparityajya) the absorption in the form/nature of the means of knowledge (pramāṇa-rūpatā-āveśam), becomes an object (meyatām... gacchan) due to the association (yogāt) with the duality-creating activity (kalanayā), is said to (proktaḥ) consist of Kalā-s --so, this would be the path of the Kalā-s-- (kalā-ātmakaḥ). (But) when there is a pure association with objectivity (śuddhe prameyatā-yoge), (and this association) has a subtle and a gross portion (sūkṣma-sthūlatva-bhāgini), (then that would be) the path of the Tattva-s --of the categories-- and the path of the Bhuvana-s --of the worlds-- (tattva-adhva-bhuvana-adhvatve). The Guru (guruḥ) should follow (anusaret) (those paths) in due order (krameṇa) --the Guru should do so when he is initiating a disciple--.
(When) this (ayam) path (adhvā) remains (sthitaḥ) here (atra) as Pramā or cognitive awareness (pramā-ātmā), which is the nature (rūpam) which (yad) resides (sthitam) above (upari) knowable, means of knowledge and knower (prameya-māna-mātṝṇām), let (this path) be considered (dṛśyatām kila) (the path) of Varṇa (varṇa-ātmā).
Those (te) streams of Varṇa-s --i.e. letters-- (varṇa-aughāḥ) support/foster (bibhrati) the true/real (satyām) Consciousness (saṁvidam) whose form is Pramā --cognitive awareness-- (pramā-rūpām). (Such streams of Varṇa-s which are) emitted (by the Great Lord) (sṛṣṭāḥ) (are applied) to the entity --i.e. to the object-- (arthe) arising together with its nature (sva-ātma-saha-utthe) in the portion ending in the earth element (dharā-paryanta-bhāgini). They --the streams of Varṇa-s-- reflect upon (āmṛśantaḥ) the things (arthān) in great unity --i.e. they reflect upon the things by considering them all as totally one-- (tāvatas... abhedatas) on the stage of their --viz. of such things-- own consciousness (sva-cit-bhūmau). They possess the flavor of the repose of only the pure Consciousness which bursts forth (ucchalat-saṁvidā-mātra-viśrānti-āsvāda-yoginaḥ), (and) due to (their) capacity to name it all (sarva-abhidhāna-sāmarthyāt), (they are) unrestrained powers (aniyantrita-śaktayaḥ)||55-65||
Stanzas 66 to 70
बालास्तिर्यक्प्रमातारो येऽप्यसङ्केतभागिनः।
तेऽप्यकृत्रिमसंस्कारसारामेनां स्वसंविदम्॥६६॥
भिन्नभिन्नामुपाश्रित्य यान्ति चित्रां प्रमातृताम्।
अस्यां चाकृत्रिमानन्तवर्णसंविदि रूढताम्॥६७॥
सङ्केता यान्ति चेत्तेऽपि यान्त्यसङ्केतवृत्तिताम्।
अनया तु विना सर्वे सङ्केता बहुशः कृताः॥६८॥
अविश्रान्ततया कुर्युरनवस्थां दुरुत्तराम्।
बालो व्युत्पाद्यते येन तत्र सङ्केतमार्गणात्॥६९॥
Bālāstiryakpramātāro ye'pyasaṅketabhāginaḥ|
Te'pyakṛtrimasaṁskārasārāmenāṁ svasaṁvidam||66||
Bhinnabhinnāmupāśritya yānti citrāṁ pramātṛtām|
Asyāṁ cākṛtrimānantavarṇasaṁvidi rūḍhatām||67||
Saṅketā yānti cette'pi yāntyasaṅketavṛttitām|
Anayā tu vinā sarve saṅketā bahuśaḥ kṛtāḥ||68||
Aviśrāntatayā kuryuranavasthāṁ duruttarām|
Bālo vyutpādyate yena tatra saṅketamārgaṇāt||69||
Those (te) knowers/subjects (pramātāraḥ) (such as) human children (bālāḥ) (and) animal(s) (tiryak) who (ye api) have no conventions (a-saṅketa-bhāginaḥ) assume various modes of knowership/subjectivity (yānti citrām pramātṛtām) by resorting to (upāśritya) these --lit. this-- (enām), i.e. to each of their different (forms of) consciousness (sva-saṁvidam... bhinna-bhinnām) whose essence is a inartificial --viz. natural-- impression (akṛtrima-saṁskāra-sārām).
If (ced) the conventions (saṅketāḥ) become established (rūḍhatām... yānti) in this phonemic Consciousness which is inartificial --i.e. natural-- and infinite (asyām ca akṛtrima-ananta-varṇa-saṁvidi), they (te) also (api) assume a mode devoid of conventions (yānti asaṅketa-vṛttitām).
But (tu) without (vinā) this (Consciousness) (anayā), all (sarve) the conventions (saṅketāḥ) which have been made (kṛtāḥ) frequently (bahuśas) could not come to rest (aviśrāntatayā kuryuḥ). (Then there would be) a difficult-to-overcome (duruttarām) infinite regress (anavasthām), because of a (constant) searching for a convention (saṅketa-mārgaṇāt) in that case (tatra) by which (yena) a child (bālaḥ) can be educated (vyutpādyate)||66-69||
अङ्गुल्यादेशनेऽप्यस्य नाविकल्पा तथा मतिः।
विकल्पः शब्दमूलश्च शब्दः सङ्केतजीवितः॥७०॥
Aṅgulyādeśane'pyasya nāvikalpā tathā matiḥ|
Vikalpaḥ śabdamūlaśca śabdaḥ saṅketajīvitaḥ||70||
Even if this --i.e. something-- is pointed out with the finger (aṅguli-ādeśane api asya), there is so no (right) understanding (in that child) which --i.e. the right understanding-- is devoid of vikalpa-s or thoughts (na avikalpā tathā matiḥ). Vikalpa or thought (vikalpaḥ) is rooted in word/speech (śabda-mūlaḥ) and (ca) word/speech (śabdaḥ) (is) the life of convention (saṅketa-jīvitaḥ)||70||
Stanzas 71 to 88
तेनानन्तो ह्यमायीयो यो वर्णग्राम ईदृशः।
संविद्विमर्शसचिवः सदैव स हि जृम्भते॥७१॥
Tenānanto hyamāyīyo yo varṇagrāma īdṛśaḥ|
Saṁvidvimarśasacivaḥ sadaiva sa hi jṛmbhate||71||
For that reason (tena), such (īdṛśaḥ... saḥ) infinite (anantaḥ hi) (and) non-mayic (amāyīyaḥ) collection of letters (varṇa-grāmaḥ) which (yaḥ) is the companion of the awareness of Consciousness (saṁvid-vimarśa-sacivaḥ) always (sadā eva... hi) unfolds/becomes manifest (jṛmbhate)||71||
यत एव च मायीया वर्णाः सूतिं वितेनिरे।
ये च मायीयवर्णेषु वीर्यत्वेन निरूपिताः॥७२॥
सङ्केतनिरपेक्षास्ते प्रमेति परिगृह्यताम्।
तथा हि परवाक्येषु श्रुतेष्वाव्रियते निजा॥७३॥
प्रमा यस्य जडोऽसौ नो तत्रार्थेऽभ्येति मातृताम्।
शुकवत्स पठत्येव परं तत्क्रमितैकभाक्॥७४॥
स्वातन्त्र्यलाभतः स्वाक्यप्रमालाभे तु बोद्धृता।
यस्य हि स्वप्रमाबोधो विपक्षोद्भेदनिग्रहात्॥७५॥
वाक्यादिवर्णपुञ्जे स्वे स प्रमाता वशीभवेत्।
यथा यथा चाकृतकं तद्रूपमतिरिच्यते॥७६॥
तथा तथा चमत्कारतारतम्यं विभाव्यते।
आद्यामायीयवर्णान्तर्निमग्ने चोत्तरोत्तरे॥७७॥
सङ्केते पूर्वपूर्वांशमज्जने प्रतिभाभिदः।
आद्योद्रेकमहत्त्वेऽपि प्रतिभात्मनि निष्ठिताः॥७८॥
ध्रुवं कवित्ववक्तृत्वशालितां यान्ति सर्वतः।
यावद्धामनि सङ्केतनिकारकलनोज्झिते॥७९॥
विश्रान्तश्चिन्मये किं किं न वेत्ति कुरुते न वा।
अत एव हि वाक्सिद्धौ वर्णानां समुपास्यता॥८०॥
सर्वज्ञत्वादिसिद्धौ वा का सिद्धिर्या न तन्मयी।
तदुक्तं वरदेन श्रीसिद्धयोगीश्वरीमते॥८१॥
तेन गुप्तेन गुप्तास्ते शेषा वर्णास्त्विति स्फुटम्।
एवं मामातृमानत्वमेयत्वैर्योऽवभासते॥८२॥
षड्विधः स्ववपुःशुद्धौ शुद्धिं सोऽध्वाधिगच्छति।
एकेन वपुषा शुद्धौ तत्रैवान्यप्रकारताम्॥८३॥
अन्तर्भाव्याचरेच्छुद्धिमनुसन्धानवान्गुरुः।
अनन्तर्भावशक्तौ तु सूक्ष्मं सूक्ष्मं तु शोधयेत्॥८४॥
तद्विशुद्धं बीजभावात्सूते नोत्तरसन्ततिम्।
शोधनं बहुधा तत्तद्भोगप्राप्त्येकतानता॥८५॥
तदाधिपत्यं तत्त्यागस्तच्छिवात्मत्ववेदनम्।
तल्लीनता तन्निरासः सर्वं चैतत्क्रमाक्रमात्॥८६॥
अत एव च ते मन्त्राः शोधकाश्चित्ररूपिणः।
सिद्धान्तवामदक्षादौ चित्रां शुद्धिं वितन्वते॥८७॥
अनुत्तरत्रिकानामक्रममन्त्रास्तु ये किल।
ते सर्वे सर्वदाः किन्तु कस्यचित्क्वापि मुख्यता॥८८॥
Yata eva ca māyīyā varṇāḥ sūtiṁ vitenire|
Ye ca māyīyavarṇeṣu vīryatvena nirūpitāḥ||72||
Saṅketanirapekṣāste prameti parigṛhyatām|
Tathā hi paravākyeṣu śruteṣvāvriyate nijā||73||
Pramā yasya jaḍo'sau no tatrārthe'bhyeti mātṛtām|
Śukavatsa paṭhatyeva paraṁ tatkramitaikabhāk||74||
Svātantryalābhataḥ svākyapramālābhe tu boddhṛtā|
Yasya hi svapramābodho vipakṣodbhedanigrahāt||75||
Vākyādivarṇapuñje sve sa pramātā vaśībhavet|
Yathā yathā cākṛtakaṁ tadrūpamatiricyate||76||
Tathā tathā camatkāratāratamyaṁ vibhāvyate|
Ādyāmāyīyavarṇāntarnimagne cottarottare||77||
Saṅkete pūrvapūrvāṁśamajjane pratibhābhidaḥ|
Ādyodrekamahattve'pi pratibhātmani niṣṭhitāḥ||78||
Dhruvaṁ kavitvavaktṛtvaśālitāṁ yānti sarvataḥ|
Yāvaddhāmani saṅketanikārakalanojjhite||79||
Viśrāntaścinmaye kiṁ kiṁ na vetti kurute na vā|
Ata eva hi vāksiddhau varṇānāṁ samupāsyatā||80||
Sarvajñatvādisiddhau vā kā siddhiryā na tanmayī|
Taduktaṁ varadena śrīsiddhayogīśvarīmate||81||
Tena guptena guptāste śeṣā varṇāstviti sphuṭam|
Evaṁ māmātṛmānatvameyatvairyo'vabhāsate||82||
Ṣaḍvidhaḥ svavapuḥśuddhau śuddhiṁ so'dhvādhigacchati|
Ekena vapuṣā śuddhau tatraivānyaprakāratām||83||
Antarbhāvyācarecchuddhimanusandhānavānguruḥ|
Anantarbhāvaśaktau tu sūkṣmaṁ sūkṣmaṁ tu śodhayet||84||
Tadviśuddhaṁ bījabhāvātsūte nottarasantatim|
Śodhanaṁ bahudhā tattadbhogaprāptyekatānatā||85||
Tadādhipatyaṁ tattyāgastacchivātmatvavedanam|
Tallīnatā tannirāsaḥ sarvaṁ caitatkramākramāt||86||
Ata eva ca te mantrāḥ śodhakāścitrarūpiṇaḥ|
Siddhāntavāmadakṣādau citrāṁ śuddhiṁ vitanvate||87||
Anuttaratrikānāmakramamantrāstu ye kila|
Te sarve sarvadāḥ kintu kasyacitkvāpi mukhyatā||88||
And (ca) from this itself --i.e. from the infinite and non-mayic collection of letters-- (yatas eva) the mayic (māyīyāḥ) letters (varṇāḥ) produced and spread --Perfect Tense of "vitan" (to produce, spread, etc.)-- (vitenire) (their) progeny (sūtim). Those (non-mayic letters) (te) which (ye ca) are independent from conventions (saṅketa-nirapekṣāḥ) are described (nirūpitāḥ) as the virility (vīryatvena) with reference to the mayic letters (māyīya-varṇeṣu). Let (all that) be grasped/understood --expecting better "parigṛhyantām", Imperative Mood plural of the verb "parigrah", but Abhinavagupta conjugated this verb in singular-- (parigṛhyatām) as Pramā --cognitive Consciousness-- (pramā iti)!
For example (tathā hi), when the words of others are heard (para-vākyeṣu śruteṣu), that (asau) dull person (jaḍaḥ) whose Pramā or cognitive consciousness (nijā... pramā) is covered/veiled (āvriyate) does not become a knower/perceiver (no... abhyeti mātṛtām) with regard to the meaning (arthe) there --i.e. in those words-- (tatra).
He (saḥ), only perceiving a succession (of sounds) --expecting "kramika" instead of "kramita"-- (tad-kramita-eka-bhāk) coming from another person --expecting "parasmāt"-- (param), just repeats (them) aloud (paṭhati eva) like a parrot (śuka-vat) --far-fetched Sanskrit here--. Understanding (boddhṛtā) (comes) when there is the acquisition of one's own Pramā --cognitive Consciousness-- (svākya-pramā-lābhe) through the attainment of Absolute Freedom (svātantrya-lābhatas).
The knower (saḥ pramātā) whose (yasya hi) awakening of his own Pramā or cognitive consciousness (sva-pramā-bodhaḥ) (has taken place) by suppressing the manifestation of opponents --i.e. things blocking Pramā-- (vipakṣa-udbheda-nigrahāt), becomes subject (vaśī-bhavet) to his own collection of letters (appearing as) declarations, etc. (vākya-ādi-varṇa-puñje sve).
The more (yathā yathā ca) that uncreated form/nature (akṛtakam tad-rūpam) prevails (atiricyate), the more (tathā tathā) a gradation of Camatkāra --Bliss full of Amazement-- (camatkāra-tāratamyam) is perceived (vibhāvyate).
When there is immersion of each of the previous aspects (pūrva-pūrva-aṁśa-majjane) of a convention --lit. with reference to a convention-- (saṅkete) into higher and higher (aspects) (uttara-uttare) (until) they are completely immersed in the first/preeminent and non-mayic letters (ādya-amāyīya-varṇa-antar-nimagne ca), different gradations of Pratibhā --intuition-- (arise) (pratibhā-bhidaḥ) --Sanskrit could be better, really--.
Those who are established (niṣṭhitāḥ) in the nature of Pratibhā (pratibhā-ātmani) which is also the greatness of the abundance of the first/preeminent (letters) --or "which is also the greatness of the first/preeminent abundance", if this makes any sense-- (ādya-udreka-mahattve api) surely (dhruvam) become completely full of poetic skill and eloquence (kavitva-vaktṛtva-śālitām yānti sarvatas).
What (kim kim) (does) the one who rests (viśrāntaḥ) on Pure Consciousness (cid-maye) up to --expecting 'tāvat', i.e. 'really, certainly, etc.', Sanskrit is a little far-fetched here-- (yāvat) the Abode (dhāmani) which is devoid of (all) traces of opposition by conventions (saṅketa-nikāra-kalanā-ujjhite) not (na) know (vetti) or (vā) not (na) do (kurute)?
On this account (atas eva), with reference to perfection/accomplishment regarding speech (vāk-siddhau) or (vā) with reference to perfection/accomplishment regarding omniscience, etc. (sarvajñatva-ādi-siddhau), worship (samupāsyatā) of the letters (varṇānām) (should be performed). What (kā ) (is that) perfection/accomplishment (siddhiḥ) which (yā) is not one with them (na tad-mayī)?
That (tad) has been clearly said (uktam... sphuṭam) by the One who confers boons --i.e. by Śiva-- (varadena) in venerable Siddhayogīśvarīmata (śrī-siddhayogīśvarīmate): "When that (virility or power in the Mantra-s) is hidden (tena guptena), they --i.e. the Mantra-s themselves-- (te) are kept hidden (guptāḥ). (Only) letters (varṇāḥ tu) remain (śeṣāḥ... iti)".
Thus (evam), the sixfold path (ṣaḍvidhaḥ... saḥ adhvā) which (yaḥ) appears (avabhāsate) as cognitive consciousness, knower, means of knowledge and knowable (mā-mātṛ-mānatva-meyatvaiḥ) becomes purified (śuddhim... adhigacchati) when there is purification of its own forms (sva-vapus-śuddhau).
The Guru (guruḥ), who closely inspects and unites (the six paths) (anusandhānavān) should perform (ācaret) the purification (śuddhim) by purifying --expecting "śuddhyā"-- (śuddhau) of one form --expecting "ekasya vapuṣaḥ"-- (ekena vapuṣā) including (antarbhāvya) the other kinds (anya-prakāratām) right there (tatra eva).
But (tu) if he cannot include (other paths) (an-antarbhāva-śaktau) (the Guru) should purify (śodhayet) each of the subtle (forms of the path) (sūkṣmam sūkṣmam tu). That (tad) which has been purified (viśuddham), since it is the seed (of the path) (bīja-bhāvāt), does not beget (sūte na) a subsequent series (uttara-santatim).
The act of purifying (śodhanam) (occurs) in many ways (bahudhā): (1) A state where the mind is fixed on the obtainment of various enjoyments (tad-tad-bhoga-prāpti-ekatānatā); (2) supremacy/power for that (tad-ādhipatyam); (3) the act of abandoning that (tad-tyāgaḥ); (4) perception that (one's own) Self is Śiva (śiva-ātmatva-vedanam); (5) a state of completely merging into that (tad-līnatā); (and) (6) its removal (tad-nirāsaḥ). All (sarvam ca) this (etad) (happens) in a succession or not --i.e. immediately-- (krama-akramāt).
For this reason (atas eva ca), the various (citra-rūpiṇaḥ) Mantra-s (te mantrāḥ), (which are indicated as) purifiers (śodhakāḥ) in Siddhāntatantra (as well) in the Tantra-s of the left hand and the right hand, etc. (siddhānta-vāma-dakṣa-ādau), unfold (vitanvate) various types of purification --lit. a varied/diversified purification-- (citrām śuddhim).
All (sarve) those (te) Mantra-s of (the scriptures of) Anuttaratrika which are devoid of sequence --another possible translation would be: "Mantra-s of Anuttaratrika and Anāmakrama, i.e. of Anuttaratrika and Krama school"-- (anuttara-trikānām akrama-mantrāḥ tu ye kila) give it all --lit. all-bestowing-- (sarva-dāḥ). Nevertheless (kintu), (there is) preeminence (mukhyatā) of some (of them) (kasyacid) somewhere (kvāpi)||72-88||
Stanzas 89 to 91
अतः शोधकभावेन शास्त्रे श्रीपूर्वसञ्ज्ञिते।
परापरादिमन्त्राणामध्वन्युक्ता व्यवस्थितिः॥८९॥
Ataḥ śodhakabhāvena śāstre śrīpūrvasañjñite|
Parāparādimantrāṇāmadhvanyuktā vyavasthitiḥ||89||
On this account (atas), in the venerable scripture called Pūrva --i.e. in venerable Mālinīvijayottaratantra-- (śāstre śrī-pūrva-sañjñite), an abiding (vyavasthitiḥ) of the Mantra-s of Parā, Aparā, etc. (parā-aparā-ādi-mantrāṇām) is said (to exist) (uktā) on the path (adhvani) in the form of purifiers (śodhaka-bhāvena)||89||
शोधकत्वं च मालिन्या देवीनां त्रितयस्य च।
देवत्रयस्य वक्त्राणामङ्गानामष्टकस्य च॥९०॥
किं वातिबहुना द्वारवास्त्वाधारगुरुक्रमे।
लोकपास्त्रविधौ मन्त्रान्मुक्त्वा सर्वं विशोधकम्॥९१॥
Śodhakatvaṁ ca mālinyā devīnāṁ tritayasya ca|
Devatrayasya vaktrāṇāmaṅgānāmaṣṭakasya ca||90||
Kiṁ vātibahunā dvāravāstvādhāragurukrame|
Lokapāstravidhau mantrānmuktvā sarvaṁ viśodhakam||91||
The state of purifier (śodhakatvam ca) belongs to Mālinī (mālinyāḥ) and (ca) to the triad of Goddesses --Parā, Parāparā and Aparā-- (devīnām tritayasya), to the three Gods (deva-trayasya), to (their) mouths/faces and bodies (vaktrāṇām aṅgānām) and (ca) to the group of eight (Bhairava-s and Mātṛ-s) (aṣṭakasya). What is the point of too much (talk) (kim vā atibahunā)? With the exception of the Mantra-s (mantrān muktvā) (which are used to worship) the door, the support/foundations of the building (as well as those which are used in the rituals) of the succession of Guru-s (dvāra-vāstu-ādhāra-guru-krame) (and) in the ritual of the protectors of the worlds and (their) weapons (lokapa-astra-vidhau), all (other Mantra-s) (sarvam) are purifiying (viśodhakam)||90-91||
Stanzas 92 to 100
यच्चैतदध्वनः प्रोक्तं शोध्यत्वं शोद्धृता च या।
सा स्वातन्त्र्याच्छिवाभेदे युक्तेत्युक्तं च शासने॥९२॥
Yaccaitadadhvanaḥ proktaṁ śodhyatvaṁ śoddhṛtā ca yā|
Sā svātantryācchivābhede yuktetyuktaṁ ca śāsane||92||
It is said (uktam ca) in the (Trika) doctrine (śāsane) that (iti) this (etad) which (yad ca) (is) the state of purified (śodhyatvam) is stated (proktam) in the case of the path (adhvanaḥ), while (ca) that (sā) which (yā) (is) the state of purifier (śoddhṛtā) (is) suitable/applicable (for the path) (yuktā) if there is unity with Śiva (śiva-abhede) through (His) Absolute Freedom (svātantryāt)||92||
सर्वमेतद्विभात्येव परमेशितरि ध्रुवे।
प्रतिबिम्बस्वरूपेण न तु बाह्यतया यतः॥९३॥
Sarvametadvibhātyeva parameśitari dhruve|
Pratibimbasvarūpeṇa na tu bāhyatayā yataḥ||93||
Because (yatas) all (sarvam) this (etad) appears (vibhāti eva) in the immutable Supreme Lord (parama-īśitari dhruve) as a reflection (pratibimba-svarūpeṇa) and not (na tu) as something external (bāhyatayā)||93||
चिद्व्योम्न्येव शिवे तत्तद्देहादिमतिरीदृशी।
भिन्ना संसारिणां रज्जौ सर्पस्रग्वीचिबुद्धिवत्॥९४॥
Cidvyomnyeva śive tattaddehādimatirīdṛśī|
Bhinnā saṁsāriṇāṁ rajjau sarpasragvīcibuddhivat||94||
Such (īdṛśī) a notion of the transmigratory souls about separation into various bodies, etc. --lit. "the split notion about various bodies, etc. of the transmigratory souls", but this makes no sense, apparently-- (tad-tad-deha-ādi-matiḥ... bhinnā saṁsāriṇām) (arises) regarding Śiva who is the Ether of Consciousness (cit-vyomni eva śive) just as the notion of a snake, a garland (or) a wave (sarpa-srak-vīci-buddhivat) (arises) regarding a rope (rajjau)||94||
यतः प्राग्देहमरणसिद्धान्तः स्वप्नगोचरः।
देहान्तरादिर्मरणे कीदृग्वा देहसम्भवः॥९५॥
Yataḥ prāgdehamaraṇasiddhāntaḥ svapnagocaraḥ|
Dehāntarādirmaraṇe kīdṛgvā dehasambhavaḥ||95||
Because (yatas), another body, etc. (deha-antara-ādiḥ), in the sphere of a dream (svapna-gocaraḥ), (might be assigned) to someone who is in a previous body --e.g. a baby--, to a dead person --lit. death, expecting "mṛta" instead-- or even a Siddha --a perfected being-- (prāk-deha-maraṇa-siddha-antaḥ). (Anyway, in wakefulness,) if someone died (maraṇe), what sort of (kīdṛk vā) body could there be (for him) (deha-sambhavaḥ)?||95||
स्वप्नेऽपि प्रतिभामात्रसामान्यप्रथनाबलात्।
विशेषाः प्रतिभासन्ते न भाव्यन्तेऽपि ते यथा॥९६॥
Svapne'pi pratibhāmātrasāmānyaprathanābalāt|
Viśeṣāḥ pratibhāsante na bhāvyante'pi te yathā||96||
In a dream (svapne) too (api), the different things (viśeṣāḥ... te) that appear (pratibhāsante) by force of the generic expansion or unfolding which is merely vivid imagination (pratibhā-mātra-sāmānya-prathanā-balāt) are not caused to exist thus (in wakefulness) --taking "yathā" to mean "tathā" (thus), as Abhinavagupta himself wrote in his Mālinīvijayavārttika-- (na bhāvyante api... yathā)||96||
शालग्रामोपलाः केचिच्चित्राकृतिभृतो यथा।
तथा मायादिभूम्यन्तलेखाचित्रहृदश्चितः॥९७॥
Śālagrāmopalāḥ keciccitrākṛtibhṛto yathā|
Tathā māyādibhūmyantalekhācitrahṛdaścitaḥ||97||
Just as (yathā) some (kecid) "śālagrāma" stones --śālagrāma is a black stone which contains a fossil ammonite-- (śālagrāma-upalāḥ) bear various variegated forms (citra-ākṛti-bhṛtaḥ), so also (tathā), the lines or strokes (of all the tattva-s or categories) starting from Māyā and ending in the earth element are (engraved) in the wonderfully variegated Heart --reading "māyādibhūmyantalekhācitrahṛdaḥ" as "māyādibhūmyantalekhāḥ citrahṛdaḥ" such as Abhinavagupta himself wrote in his own Mālinīvijayavārttika-- (māyā-ādi-bhūmi-anta-lekhā-citra-hṛdaḥ) of Consciousness (citaḥ)||97||
नगरार्णवशैलाद्यास्तदिच्छानुविधायिनः।
न स्वयं सदसन्तो नो कारणाकारणात्मकाः॥९८॥
Nagarārṇavaśailādyāstadicchānuvidhāyinaḥ|
Na svayaṁ sadasanto no kāraṇākāraṇātmakāḥ||98||
Cities, oceans, mountains, etc. (nagara-arṇava-śaila-ādyāḥ) conform to His/Its Will --Śiva's Will or Consciousness' Will, it is the same thing-- (tad-icchā-anuvidhāyinaḥ). They are not (na), in themselves (svayam), existent or non-existent (sat-asantaḥ), nor (no) are they causes or the opposite (kāraṇa-akāraṇa-ātmakāḥ)||98||
नियतेश्चिररूढायाः समुच्छेदात्प्रवर्तनात्।
अरूढायाः स्वतन्त्रोऽयं स्थितश्चिद्व्योमभैरवः॥९९॥
Niyateścirarūḍhāyāḥ samucchedātpravartanāt|
Arūḍhāyāḥ svatantro'yaṁ sthitaścidvyomabhairavaḥ||99||
This (ayam) Bhairava who is the Ether of Consciousness (cit-vyoma-bhairavaḥ) is (sthitaḥ) Free (svatantraḥ) because He (can) completely eradicate a restriction which was long established (niyateḥ cira-rūḍhāyāḥ samucchedāt) (and can) bring about (a new restriction) which was not established (pravartanāt... arūḍhāyāḥ)||99||
एकचिन्मात्रसम्पूर्णभैरवाभेदभागिनि।
एवमस्मीत्यनामर्शो भेदको भावमण्डले॥१००॥
Ekacinmātrasampūrṇabhairavābhedabhāgini|
Evamasmītyanāmarśo bhedako bhāvamaṇḍale||100||
In That which possesses unity/non-dualism, i.e. in Bhairava, who is one and replete with Pure Consciousness (eka-cinmātra-sampūrṇa-bhairava-abheda-bhāgini), lack of awareness (anāmarśaḥ) "I am (asmi) so (evam... iti)" divides (everything) (bhedakaḥ) in the circle of the entities --in the circle of the objects, viz. in this universe-- (bhāva-maṇḍale)||100||
Stanzas 101 to 112
सर्वप्रमाणैर्नो सिद्धं स्वप्ने कर्त्रन्तरं यथा।
स्वसंविदः स्वसिद्धायास्तथा सर्वत्र बुद्ध्यताम्॥१०१॥
Sarvapramāṇairno siddhaṁ svapne kartrantaraṁ yathā|
Svasaṁvidaḥ svasiddhāyāstathā sarvatra buddhyatām||101||
Just as (yathā), in a dream (svapne), another doer/agent (kartṛ-antaram), besides one's own Consciousness who is proved by itself (sva-saṁvidaḥ sva-siddhāyāḥ), cannot be proved (to exist as the cause of that dream) (no siddham) through all the means of knowledge (sarva-pramāṇaiḥ) --i.e. all the means of knowledge cannot prove that, apart from one's own Consciousness, another doer or agent is the cause of all the things one is dreaming about--, so also (tathā) let this be understood (buddhyatām) everywhere --viz. in the other states of consciousness such as wakefulness, etc. too; all in all, one's own Consciousness is the doer of all in all the states of consciousness-- (sarvatra)||101||
चित्तचित्रपुरोद्याने क्रीडनेवं हि वेत्ति यः।
अहमेव स्थितो भूतभावतत्त्वपुरैरिति॥१०२॥
Cittacitrapurodyāne krīḍanevaṁ hi vetti yaḥ|
Ahameva sthito bhūtabhāvatattvapurairiti||102||
He who (yaḥ) is playing (krīḍan) thus (evam) in the wonderful/variegated garden of the city of mind (citta-citra-pura-udyāne) knows (vetti) (that:) "(It is) only Me (aham eva) who exists --some like this expression in English: "It is only I who exist"-- (sthitaḥ) as the living beings, entities --objects--, categories and worlds (bhūta-bhāva-tattva-puraiḥ iti)||102||
एवं जातो मृतोऽस्मीति जन्ममृत्युविचित्रताः।
अजन्मन्यमृतौ भान्ति चित्तभित्तौ स्वनिर्मिताः॥१०३॥
Evaṁ jāto mṛto'smīti janmamṛtyuvicitratāḥ|
Ajanmanyamṛtau bhānti cittabhittau svanirmitāḥ||103||
In this way (evam), the varieties of birth and death (janma-mṛtyu-vicitratāḥ) (arising in the form of) "I am born (and) I am dead" (jātaḥ mṛtaḥ asmi iti) (are) self-created (svanirmitāḥ) (and) shine forth (bhānti) on the unborn and immortal screen of mind --lit. wall of mind-- (ajanmani amṛtau... citta-bhittau)||103||
परेहसंविदामात्रं परलोकेह लोकते।
वस्तुतः संविदो देशः कालो वा नैव किञ्चन॥१०४॥
अभविष्यदयं सर्गो मूर्तश्चेन्न तु चिन्मयः।
तदवेक्ष्यत तन्मध्यात्केनैकोऽपि धराधरः॥१०५॥
Parehasaṁvidāmātraṁ paralokeha lokate|
Vastutaḥ saṁvido deśaḥ kālo vā naiva kiñcana||104||
Abhaviṣyadayaṁ sargo mūrtaścenna tu cinmayaḥ|
Tadavekṣyata tanmadhyātkenaiko'pi dharādharaḥ||105||
Only the perception of "here" and "another" (para-iha-saṁvidā-mātram) becomes aware of (lokate) of "here" and "the next world" (para-loka-iha).
As a matter of fact (vastutas), in the case of Consciousness (saṁvidaḥ) there is no (na eva kiñcana) space (deśaḥ) or (vā) time (kālaḥ).
If (ced) this (ayam) Creation/Manifestation (sargaḥ) were (abhaviṣyat) material (mūrtaḥ) and not (na tu) Consciousness (cit-mayaḥ), therefore (tad), who was the only earth-bearer seen (avekṣyata... kena ekaḥ api dharā-dharaḥ) in the center of it --viz. of earth-- by? (tad-madhyāt) --I tried to be literal to the bones; the meaning is: "Who saw the only earth-bearer in the center of it?"--||104-105||
भूततन्मात्रवर्गादेराधाराधेयताक्रमे।
अन्ते संविन्मयी शक्तिः शिवरूपैव धारिणी॥१०६॥
Bhūtatanmātravargāderādhārādheyatākrame|
Ante saṁvinmayī śaktiḥ śivarūpaiva dhāriṇī||106||
At the end (ante) of the succession of assignation of supports (ādhāra-ādheyatā-krame), from the group of gross and subtle elements --categories 36 to 27--, etc. (bhūta-tanmātra-varga-ādeḥ), Śakti (śaktiḥ), who is Consciousness --or "who is identical with Consciousness"-- (saṁvid-mayī) (and) the nature of Śiva (śiva-rūpā eva), (is) the Bearer/Holder (dhāriṇī)||106||
तस्मात्प्रतीतिरेवेत्थं कर्त्री धर्त्री च सा शिवः।
ततो भावास्तत्र भावाः शक्तिराधारिका ततः॥१०७॥
Tasmātpratītirevetthaṁ kartrī dhartrī ca sā śivaḥ|
Tato bhāvāstatra bhāvāḥ śaktirādhārikā tataḥ||107||
On that account (tasmāt), Pratīti Itself --synonymous with Pratibhā or intuition; but Jayaratha says that Pratīti is Saṁvid or Consciousness-- (pratītiḥ eva) (is) in this way (ittham) the Doer (kartrī) and (ca) the Holder (dhartrī). (And) She --i.e. Pratīti-- (sā) (is) Śiva (śivaḥ). (Since) the entities --objects-- (bhāvāḥ... bhāvāḥ) (come) from That (tatas) (and remain) in That (tatra), therefore (tatas), Śakti (śaktiḥ) (is) the Foundation or Substratum (ādhārikā)||107||
साङ्कल्पिकं निराधारमपि नैव पतत्यधः।
स्वाधारशक्तौ विश्रान्तं विश्वमित्थं विमृश्यताम्॥१०८॥
Sāṅkalpikaṁ nirādhāramapi naiva patatyadhaḥ|
Svādhāraśaktau viśrāntaṁ viśvamitthaṁ vimṛśyatām||108||
An entitity created in the mind --e.g. a four-tusked elephant running in the sky-- (sāṅkalpikam), even if (api) it has no support --i.e. it does not have a real counterpart-- (nirādhāram), does not at all (na eva) fall down (patati adhas) (since) it rests (viśrāntam) on a power which is its own support (sva-ādhāra-śaktau). Let the universe be perceived (viśvam... vimṛśyatām) in this way (ittham)!||108||
अस्या घनाहमित्यादि रूढिरेव धरादिता।
यावदन्ते चिदस्मीति निर्वृत्ता भैरवात्मता॥१०९॥
Asyā ghanāhamityādi rūḍhireva dharāditā|
Yāvadante cidasmīti nirvṛttā bhairavātmatā||109||
The state as the earth element, etc. (dharā-ādi-tā) (is) only (eva) Her becoming established (asyāḥ... rūḍhiḥ) (in this awareness:) "I (aham) (am) a compact/dense mass (ghanā)", etc. (iti-ādi). (This process develops through higher and higher categories) up to the end (yāvat ante), (when She realizes:) "I (asmi) (am) Consciousness (cit... iti)" (and) the Self or Nature of Bhairava (bhairava-ātmatā) (is) developed and attained (nirvṛttā)||109||
मणाविन्द्रायुधे भास इव नीलादयः शिवे।
परमार्थत एषां तु नोदयो न व्ययः क्वचित्॥११०॥
देशे कालेऽत्र वा सृष्टिरित्येतदसमञ्जसम्।
चिदात्मना हि देवेन सृष्टिर्दिक्कालयोरपि॥१११॥
जागराभिमते सार्धहस्तत्रितयगोचरे।
प्रहरे च पृथक्स्वप्नाश्चित्रदिक्कालमानिनः॥११२॥
Maṇāvindrāyudhe bhāsa iva nīlādayaḥ śive|
Paramārthata eṣāṁ tu nodayo na vyayaḥ kvacit||110||
Deśe kāle'tra vā sṛṣṭirityetadasamañjasam|
Cidātmanā hi devena sṛṣṭirdikkālayorapi||111||
Jāgarābhimate sārdhahastatritayagocare|
Prahare ca pṛthaksvapnāścitradikkālamāninaḥ||112||
Blue color, etc. --i.e. the whole universal manifestations-- (nīla-ādayaḥ) in Śiva (śive) (are) like (iva) reflections/rays of light (bhāsaḥ) in the rainbow (indrāyudhe) inside a gem (maṇau). In reality (paramārthatas), there is neither rising (na udayaḥ) nor (na) disappearance (vyayaḥ) of them (eṣāṁ tu) anywhere (kvacid).
This (etad) is incongruous/nonsensical/absurd (asamañjasam): "Manifestation/Creation (sṛṣṭiḥ) (happens) here (atra) in space (deśe) or (vā) time (kāle... iti)". (Why? Because) the manifestation/creation (sṛṣṭiḥ) of space and time (dik-kālayoḥ) (is) also (carried out) (api) by God who is Consciousness indeed (cit-ātmanā hi devena).
In (the state) which is considered/admitted to be wakefulness (jāgarā-abhimate), in the range of three hands and a half (sa-ardha-hasta-tritaya-gocare) and (ca) one prahara --lit. the eighth portion of a whole day, i.e. around 3 hours, though some consider it to be two and a half hours-- (prahare), the dreams (svapnāḥ) appear separately as various places and times (citra-dik-kāla-māninaḥ)||110-112||
Stanzas 113 to 118
अत एव क्षणं नाम न किञ्चिदपि मन्महे।
क्रियाक्षणे वाप्येकस्मिन्बह्व्यः संस्युर्द्रुताः क्रियाः॥११३॥
तेन ये भावसङ्कोचं क्षणान्तं प्रतिपेदिरे।
ते नूनमेनया नाड्या शून्यदृष्ट्यवलम्बिनः॥११४॥
Ata eva kṣaṇaṁ nāma na kiñcidapi manmahe|
Kriyākṣaṇe vāpyekasminbahvyaḥ saṁsyurdrutāḥ kriyāḥ||113||
Tena ye bhāvasaṅkocaṁ kṣaṇāntaṁ pratipedire|
Te nūnamenayā nāḍyā śūnyadṛṣṭyavalambinaḥ||114||
On this account (atas eva), I think --lit. "we think"; but great writers like Abhinavagupta usually speak in plural about themselves-- (manmahe) that a moment (kṣaṇam) (is) certainly (nāma) nothing at all (na kiñcid api). Or even (vā api) in a moment of activity (kriyā-kṣaṇe... ekasmin), many (bahvyaḥ) quick (drutāḥ) activities (kriyāḥ) might exist (saṁsyuḥ). For that reason (tena), those (te) who (ye) considered --Perfect Tense here indicates remote past-- (pratipedire) the extreme point of a moment (kṣaṇa-antam) to be the (maximum) contraction (the existence of) an entity --viz. an object-- (can assume) (bhāva-saṅkocam) (were,) in this manner --lit. by means of this (subtle) tube--, indeed clinging to an empty viewpoint (nūnam enayā nāḍyā śūnya-dṛṣṭi-avalambinaḥ)||113-114||
तद्य एष सतो भावाञ् शून्यीकर्तुं तथासतः।
स्फुटीकर्तुं स्वतन्त्रत्वादीशः सोऽस्मत्प्रभुः शिवः॥११५॥
Tadya eṣa sato bhāvāñ śūnyīkartuṁ tathāsataḥ|
Sphuṭīkartuṁ svatantratvādīśaḥ so'smatprabhuḥ śivaḥ||115||
Therefore (tad), He (eṣaḥ... saḥ) who (yaḥ), through (His) Absolute Freedom (svatantratvāt), (has the capacity) to make existing entities into a void (sataḥ bhāvān śūnyī-kartum) and (tathā) to make what does not exist into something which is clearly evident (asataḥ sphuṭī-kartum), (is) the Master (īśaḥ) (called) Śiva (śivaḥ), our Lord (asmad-prabhuḥ)||115||
तदित्थं परमेशानो विश्वरूपः प्रगीयते।
न तु भिन्नस्य कस्यापि धरादेरुपपन्नता॥११६॥
उक्तं चैतत्पुरैवेति न भूयः प्रविविच्यते।
भूयोभिश्चापि बाह्यार्थदूषणैः प्रव्यरम्यत॥११७॥
Taditthaṁ parameśāno viśvarūpaḥ pragīyate|
Na tu bhinnasya kasyāpi dharāderupapannatā||116||
Uktaṁ caitatpuraiveti na bhūyaḥ pravivicyate|
Bhūyobhiścāpi bāhyārthadūṣaṇaiḥ pravyaramyata||117||
Therefore (tad), in this way (ittham), the Supreme Lord (parama-īśānaḥ) is extolled (pragīyate) as the Form/Nature of the universe --or "as the Form/Nature of all"-- (viśvarūpaḥ). It is not proper (to think) (na tu... upapannatā) that something (kasya api) like the earth element, etc. (dharā-ādeḥ) is separated (bhinnasya) (from Him). This (etad) has been said (uktam ca) before (purā eva). Thus (iti), it is not examined (pravivicyate) again (bhūyas). And (ca) due to the numerous (bhūyobhiḥ) refutations (of the viewpoint maintaining that there is) an external thing (which is not dependent on the Great Lord) (bāhya-artha-dūṣaṇaiḥ) --the word "dūṣaṇa" also means "defect", therefore, an alternate translation would be "And due to the numerous defects (of the viewpoint maintaining that there is) an external thing (which is not dependent on the Great Lord)--, (this discussion) is finished (pravyaramyata)||116-117||
तदित्थमेष निर्णीतः कलादेर्विस्तरोऽध्वनः॥११८॥
Taditthameṣa nirṇītaḥ kalādervistaro'dhvanaḥ||118||
Therefore (tad), in this way (ittham), this (eṣaḥ) extension/expansion (vistaraḥ) of the path (adhvanaḥ) of the Kalā-s, etc. (kalā-ādeḥ) has been investigated (nirṇītaḥ)||118||
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