| Download and install the indispensable font(s) to view Sanskrit in its full glory Read Transliterating (2) (English) to fully understand the transliteration system |
Tantrāloka (Tantraloka): Chapter 13 - stanzas 1 to 154 - Non-dual Shaivism of Kashmir
Śaktipātatirohitī
Introduction
This is the first set of stanzas (from the stanza 1 to the stanza 150) of the thirteenth chapter (called Śaktipātatirohitī).
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 10
अथ श्रीतन्त्रालोके त्रयोदशमाह्निकम्।
Atha śrītantrāloke trayodaśamāhnikam|
Here begins (atha) the thirteenth (dvādaśam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथाधिकृतिभाजनं क इह वा कथं वेत्यलं विवेचयितुमुच्यते विविधशक्तिपातक्रमः॥१॥
Athādhikṛtibhājanaṁ ka iha vā kathaṁ vetyalaṁ vivecayitumucyate vividhaśaktipātakramaḥ||1||
Now (atha), in order to be able (alam) to discern (vivecayitum) "Who (kaḥ) (is) here (iha) a receptacle for qualification (adhikṛti-bhājanam) or (vā... vā) how (can someone become such a receptacle) (katham... iti)?", the succesion of the various kinds of Śaktipāta --lit. descent of Power, i.e. Grace bestowal-- (vividha-śakti-pāta-kramaḥ) is described (ucyate)||1||
तत्र केचिदिह प्राहुः शक्तिपात इमं विधिम्।
तं प्रदर्श्य निराकृत्य स्वमतं दर्शयिष्यते॥२॥
Tatra kecidiha prāhuḥ śaktipāta imaṁ vidhim|
Taṁ pradarśya nirākṛtya svamataṁ darśayiṣyate||2||
With reference to that (tatra), some (kecid) here (iha) declared (prāhuḥ) this (imam) procedure/method --viz. procedure/method for initiation-- (vidhim) regarding Śaktipāta (śaktipāte). After showing and refuting (pradarśya nirākṛtya) it (tam), my own opinion --lit. one's own opinion-- (sva-matam) will be shown (darśayiṣyate)||2||
तत्रेदं दृश्यमानं सत्सुखदुःखविमोहभाक्।
विषमं सत्तथाभूतं समं हेतुं प्रकल्पयेत्॥३॥
सोऽव्यक्तं तच्च सत्त्वादिनानारूपमचेतनम्।
घटादिवत्कार्यमिति हेतुरेकोऽस्य सा निशा॥४॥
Tatredaṁ dṛśyamānaṁ satsukhaduḥkhavimohabhāk|
Viṣamaṁ sattathābhūtaṁ samaṁ hetuṁ prakalpayet||3||
So'vyaktaṁ tacca sattvādinānārūpamacetanam|
Ghaṭādivatkāryamiti hetureko'sya sā niśā||4||
There (tatra), this (idam) Sat or existence --from category 14 down to category 36-- (sat) which is perceptible (dṛśyamānam) has pleasure, pain and delusion --it refers to the three guṇa-s, viz. sattva, rajas and tamas-- (sukha-duḥkha-vimoha-bhāk). (As) such a (tathābhūtam) Sat or existence (sat) is unequal --i.e. there is imbalance in it-- (viṣamam), (therefore, one) would consider/conceive (prakalpayet) (the existence of) a cause (hetum) which is equal, i.e. which is in equilibrium (samam). That (saḥ) (is) the unmanifest --i.e. Prakṛti, category 13-- (avyaktam). And (ca) it --i.e. the unmanifest-- (tad) has a multiple form consisting of sattva, etc. (sattva-ādi-nānā-rūpam) (and is) an insentient (acetanam) effect (kāryam) such as a pot, etc. (ghaṭa-ādi-vat... iti). The only (ekaḥ) cause (hetuḥ) of it --viz. of the unmanifest Prakṛti-- (asya) (is) the Night --in other words, Māyā-- (sā niśā)||3-4||
सा जडा कार्यताद्रूप्यात्कार्यं चास्यां सदेव हि।
कलादिधरणीप्रान्तं जाड्यात्सा सूतयेऽक्षमा॥५॥
तेनेशः क्षोभयेदेनां क्षोभोऽस्याः सूतियोग्यता।
पुंसः प्रति च सा भोग्यं सूतेऽनादीन्पृथग्विधान्॥६॥
पुंसश्च निर्विशेषत्वे मुक्ताणून्प्रति किं न तत्।
निमित्तं कर्मसंस्कारः स च तेषु न विद्यते॥७॥
इति चेत्कर्मसंस्काराभावस्तेषां कुतः किल।
न भोगादन्यकर्मांशप्रसङ्गो हि दुरत्ययः॥८॥
युगपत्कर्मणां भोगो न च युक्तः क्रमेण हि।
फलेद्यत्कर्म तत्कस्मात्स्वं रूपं सन्त्यजेत्क्वचित्॥९॥
ज्ञानात्कर्मक्षयश्चेत्तत्कुत ईश्वरचोदितात्।
धर्माद्यदि कुतः सोऽपि कर्मतश्चेत्तदुच्यताम्॥१०॥
Sā jaḍā kāryatādrūpyātkāryaṁ cāsyāṁ sadeva hi|
Kalādidharaṇīprāntaṁ jāḍyātsā sūtaye'kṣamā||5||
Teneśaḥ kṣobhayedenāṁ kṣobho'syāḥ sūtiyogyatā|
Puṁsaḥ prati ca sā bhogyaṁ sūte'nādīnpṛthagvidhān||6||
Puṁsaśca nirviśeṣatve muktāṇūnprati kiṁ na tat|
Nimittaṁ karmasaṁskāraḥ sa ca teṣu na vidyate||7||
Iti cetkarmasaṁskārābhāvasteṣāṁ kutaḥ kila|
Na bhogādanyakarmāṁśaprasaṅgo hi duratyayaḥ||8||
Yugapatkarmaṇāṁ bhogo na ca yuktaḥ krameṇa hi|
Phaledyatkarma tatkasmātsvaṁ rūpaṁ santyajetkvacit||9||
Jñānātkarmakṣayaścettatkuta īśvaracoditāt|
Dharmādyadi kutaḥ so'pi karmataścettaducyatām||10||
She --i.e. Māyā-- (sā) (is also) insentient/inert (jaḍā) as (her) effect has that nature --i.e. it is insentient/inert like her-- (kārya-tādrūpyāt). And (ca) the effect (kāryam) in her (āsyām) (is) the Sat or existence (sat eva hi) beginning with Kalā --category 7-- and ending in the earth element --category 36-- (kalā-ādi-dharaṇī-prāntam). Due to (her) insentience/inertness (jāḍyāt), she --Māyā-- (sā) is unable (akṣamā) to produce (anything) (sūtaye). For that reason (tena), the Lord (īśaḥ) agitates (kṣobhayet) her (enām). Her (asyāḥ) agitation (kṣobhaḥ) (constitutes her) fitness for producing (something) (sūti-yogyatā).
She --Māyā-- (ca sā) begets (sūte) objectivity (bhogyam) with reference to (prati) the manifold (pṛthagvidhān) (and) beginningless (anādīn) puruṣa-s --viz. individual souls-- (puṁsaḥ).
If there is no difference between the puruṣa-s (puṁsaḥ ca nirviśeṣatve), why (kim) is not (na) that --i.e. bhogya or objectivity-- (tad) (begotten) with regard to (prati) liberated atoms --viz. liberated souls-- (mukta-aṇūn)?
The instrumental cause (nimittam) (would be then) the karmic impression (karma-saṁskāraḥ), and (ca) it --the karmic impression-- (saḥ) does not exist (na vidyate) in them --i.e. in the liberated souls-- (teṣu). If (ced) (this is) so (iti), how is it (kutas kila) (that) there is absence of karmic impressions (karma-saṁskāra-abhāvaḥ) in their case --in the case of the liberated souls-- (teṣām)? --the term "karma" has many meanings: action, impression, ritual, etc.--
Contingency of another portion/aspect of a karma (anya-karma-aṁśaprasaṅgaḥ) is indeed difficult to be overcome (hi duratyayaḥ) (and) is not (na) (overcome) through the enjoyment (of the fruits of that karma) (bhogāt), (if you will excuse the repetition). And (ca) it is not (na) proper (yuktaḥ) (to say) that the enjoyment (bhogaḥ) of the karma-s (karmaṇām) (occurs) simultaneously (yugapad). Karma (karma) bears fruit (phalet) gradually (krameṇa hi). Why (kasmāt) would it abandon (santyajet) its own nature (svam rūpam) anywhere (kvacid)? If (ced) the destruction of karma (karma-kṣayaḥ) (happens) through knowledge (jñānāt), (then) where is it --i.e. knowledge-- coming from (tad kutas)? If (yadi) (it is coming) through the dharma (dharmāt) appointed by the Lord (īśvara-coditāt), (then) where is it --i.e. dharma-- also coming from (kutas saḥ api)? If (ced) (it comes) from karma (karmatas), (then) let it --i.e. such a karma-- be announced/mentioned (tad ucyatām)!||5-10||
Stanzas 11 to 22
नहि कर्मास्ति तादृक्षं येन ज्ञानं प्रवर्तते।
कर्मजत्वे च तज्ज्ञानं फलराशौ पतेद्ध्रुवम्॥११॥
Nahi karmāsti tādṛkṣaṁ yena jñānaṁ pravartate|
Karmajatve ca tajjñānaṁ phalarāśau pateddhruvam||11||
There is no (na hi... asti) such (tādṛkṣam) a karma (karma) by which (yena) knowledge (jñānam) takes place (pravartate). And (ca) if it was born from karma (karma-ja-tve), (then) that (tad) knowledge (jñānam) would invariably fall (patet dhruvam) into the mass of fruits (of karma) --i.e. that knowledge would be another fruit of karma, which makes no sense-- (phala-rāśau)||11||
अन्यकर्मफलं प्राच्यं कर्मराशिं च किं दहेत्।
ईशस्य द्वेषरागादिशून्यस्यापि कथं क्वचित्॥१२॥
तथाभिसन्धिर्नान्यत्र भेदहेतोरभावतः।
नन्वित्थं प्रदहेज्ज्ञानं कर्मजालानि कर्म हि॥१३॥
अज्ञानसहकारीदं सूते स्वर्गादिकं फलम्।
अज्ञानं ज्ञानतो नश्येदन्यकर्मफलादपि॥१४॥
उपवासादिकं चान्यद्दुष्टकर्मफलं भवेत्।
निष्फलीकुरुते दुष्टं कर्मेत्यङ्गीकृतं किल॥१५॥
Anyakarmaphalaṁ prācyaṁ karmarāśiṁ ca kiṁ dahet|
Īśasya dveṣarāgādiśūnyasyāpi kathaṁ kvacit||12||
Tathābhisandhirnānyatra bhedahetorabhāvataḥ|
Nanvitthaṁ pradahejjñānaṁ karmajālāni karma hi||13||
Ajñānasahakārīdaṁ sūte svargādikaṁ phalam|
Ajñānaṁ jñānato naśyedanyakarmaphalādapi||14||
Upavāsādikaṁ cānyadduṣṭakarmaphalaṁ bhavet|
Niṣphalīkurute duṣṭaṁ karmetyaṅgīkṛtaṁ kila||15||
And (ca) why (kim) would the fruit of another karma burn up (anya-karma-phalam... dahet) the previous (prācyam) mass of karma-s (karma-rāśim)?
How (katham) (is there), in the case of the Lord who is devoid of aversion, attachment, etc. (īśasya dveṣa-rāga-ādi-śūnyasya api), (an) intention (abhisandhiḥ) in this way (tathā) somewhere --viz. in someone-- (kvacid) (and) not (in this way) (na) elsewhere --in another person-- (anyatra), since the cause for (this) difference is absent (bheda-hetoḥ abhāvatas)?
An objection (nanu): In this way (ittham), knowledge (jñānam) burns up (pradahet) the nets of karma (karma-jālāni). This (idam) karma (karma hi) which acts together with ignorance (ajñāna-sahakāri) begets (sūte) the fruit (phalam) related to (going to) heaven, etc. (svarga-ādikam). Ignorance (ajñānam) is destroyed (naśyet) through knowledge (jñānatas) although (api) (this knowledge) be the fruit of another karma (anya-karma-phalāt).
(Therefore, according to the objector's viewpoint:) Fasting, etc. --which is a good karma or action-- (upavāsa-ādikam ca) would be (bhavet) the fruit of another defiled/faulty karma (anyat-duṣṭa-karma-phalam). (Then) this is certainly accepted (aṅgīkṛtam kila): "Defiled/faulty (duṣṭam) karma (karma) does not bear (its respective) fruits (niṣphalīkurute)"||12-15||
अज्ञानमिति यत्प्रोक्तं ज्ञानाभावः स चेत्स किम्।
प्रागभावोऽथवा ध्वंस आद्ये किं सर्वसंविदाम्॥१६॥
कस्यापि वाथ ज्ञानस्य प्राच्यः पक्षस्त्वसम्भवी।
न किञ्चिद्यस्य विज्ञानमुदपादि तथाविधः॥१७॥
नाणुरस्ति भवे ह्यस्मिन्ननादौ कोऽन्वयं क्रमः।
भाविनः प्रागभावश्च ज्ञानस्येति स्थिते सति॥१८॥
मुक्ताणोरपि सोऽस्त्येव जन्मतः प्रागसौ न च।
ज्ञानं भावि विमुक्तेऽस्मिन्निति चेच्चर्च्यतामिदम्॥१९॥
Ajñānamiti yatproktaṁ jñānābhāvaḥ sa cetsa kim|
Prāgabhāvo'thavā dhvaṁsa ādye kiṁ sarvasaṁvidām||16||
Kasyāpi vātha jñānasya prācyaḥ pakṣastvasambhavī|
Na kiñcidyasya vijñānamudapādi tathāvidhaḥ||17||
Nāṇurasti bhave hyasminnanādau ko'nvayaṁ kramaḥ|
Bhāvinaḥ prāgabhāvaśca jñānasyeti sthite sati||18||
Muktāṇorapi so'styeva janmataḥ prāgasau na ca|
Jñānaṁ bhāvi vimukte'sminniti ceccarcyatāmidam||19||
If (ced) what (yad) is called (proktam) "ignorance" (ajñānam iti) (is) absence of knowledge (jñāna-abhāvaḥ saḥ), (then) is it --i.e. the absence of knowledge-- (saḥ kim) previous absence --prior to the emergence of knowledge-- (prāk-abhāvaḥ) or (athavā) destruction (dhvaṁsaḥ)? In the first case (ādye), is it (absence) (kim) of all the kinds of consciousness (sarva-saṁvidām) or (vā atha) of just some (sort of) knowledge (kasyāpi... jñānasya)? Nonetheless (tu), the first (prācyaḥ) side of the argument --i.e. absence of all the kinds of consciousness-- (pakṣaḥ) is impossible (asambhavī).
In this (asmin) beginingless (anādau) Saṁsāra --Transmigration full of suffering-- (bhave hi) there is no such (tathāvidhaḥ... na asti) individual soul (aṇuḥ) whose (yasya) consciousness (vijñānam) —which is like a boat, etc. (upada-ādi)— be nothing (na kiñcid) --viz. there is no such individual devoid of consciousness at all--. What (kaḥ) (is) the method (kramaḥ) (serving this) logical connection (of yours) (anvayam)? --this last phrase by Abhinavagupta is extraordinarily difficult to translate--.
When it is maintained (sthite sati) (that) "(Ignorance is) the previous absence (prāk-abhāvaḥ ca) of knowledge (jñānasya) which there will be (in the future) (bhāvinaḥ... iti)", (then I can tell you that) that very (ignorance) (saḥ... asau) exists (asti eva) even (api) in the case of a liberated soul (mukta-aṇoḥ) before (prāk) (his) birth (janmatas). And (ca) if (ced) (you affirm that) "there is no (na) future (bhāvi) knowledge (jñānam) regarding this liberated one (vimukte asmin iti)", (then) let this be discussed (carcyatām idam)!||16-19||
कस्माज्ज्ञानं न भाव्यत्र ननु देहाद्यजन्मतः।
तत्कस्मात्कर्मणः क्षैण्यात्तत्कुतोऽज्ञानहानितः॥२०॥
अज्ञानस्य कथं हानिः प्रागभावे हि संविदः।
अज्ञानं प्रागभावोऽसौ न भाव्युत्पत्त्यसम्भवात्॥२१॥
कस्मान्न भावि तज्ज्ञानं ननु देहाद्यजन्मतः।
इत्येष सर्वपक्षघ्नो निशितश्चक्रकभ्रमः॥२२॥
Kasmājjñānaṁ na bhāvyatra nanu dehādyajanmataḥ|
Tatkasmātkarmaṇaḥ kṣaiṇyāttatkuto'jñānahānitaḥ||20||
Ajñānasya kathaṁ hāniḥ prāgabhāve hi saṁvidaḥ|
Ajñānaṁ prāgabhāvo'sau na bhāvyutpattyasambhavāt||21||
Kasmānna bhāvi tajjñānaṁ nanu dehādyajanmataḥ|
Ityeṣa sarvapakṣaghno niśitaścakrakabhramaḥ||22||
Why (kasmāt) is there no (na) future (bhāvi) knowledge (jñānam) here --i.e. in a liberated soul-- (atra nanu)? (If you say:) Because the body, etc. are not born (once again) (deha-ādi-ajanmatas), (I would say:) Why (kasmāt) (is) that (tad)? (If you say that a liberated soul has no future knowledge) due to the destruction (kṣaiṇyāt) of karma (karmaṇaḥ), (I would say then:) How (kutas) (is) that (tad)? (And you could tell me that that state happened in the liberated soul) due to the cessation of ignorance (ajñāna-hānitas). (So, I would reply:) How (katham) (can there be) cessation (hāniḥ) of ignorance (ajñānasya) (if) ignorance (ajñānam) (is) the previous absence (prāk-abhāve hi) of knowledge (saṁvidaḥ)? (Consequently, in the case of the liberated soul, you could tell me:) There is no (na) previous absence (of knowledge) (prāk-abhāvaḥ asau) because (in such a free soul) there is no emergence of future (knowledge) (bhāvi-utpatti-asambhavāt).
(Then I would reply:) Why (kasmāt) is there no (na) future (bhāvi) knowledge (tad-jñānam nanu)? (And if you answer:) Because the body, etc. are not born (once again) (deha-ādi-ajanmatas... iti), (I would say that your viewpoint ends in) a blatant vicious circle --lit. a sharp circular rotation-- (niśitaḥ cakraka-bhramaḥ) that kills all views/opinions (sarva-pakṣa-ghnaḥ)||20-22||
Stanzas 23 to 31
अथ प्रध्वंस एवेदमज्ञानं तत्सदा स्थितम्।
मुक्ताणुष्विति तेष्वस्तु मायाकार्यविजृम्भितम्॥२३॥
Atha pradhvaṁsa evedamajñānaṁ tatsadā sthitam|
Muktāṇuṣviti teṣvastu māyākāryavijṛmbhitam||23||
Now (atha), (if you postulate that) this (idam) ignorance (ajñānam) (is) the destruction (of previous knowledge) (pradhvaṁsaḥ eva), (then, if this were the case,) that (ignorance) (tad) would remain (sthitam) forever (sadā) (even) in liberated souls (mukta-aṇuṣu). Thus (iti), the manifestation of the effects of Māyā (māyā-kārya-vijṛmbhitam) would exist --lit. let it be!-- (astu) in them (too) --in liberated souls-- (teṣu)||23||
अथाज्ञानं नह्यभावो मिथ्याज्ञानं तु तन्मतम्।
तदेव कर्मणां स्वस्मिन्कर्तव्ये सहकारणम्॥२४॥
वक्तव्यं तर्हि किं कर्म यदा सूते स्वकं फलम्।
तदैव मिथ्याज्ञानेन सता हेतुत्वमाप्यते॥२५॥
अथ यस्मिन्क्षणे कर्म कृतं तत्र स्वरूपसत्।
मिथ्याज्ञानं यदि ततस्तादृशात्कर्मणः फलम्॥२६॥
Athājñānaṁ nahyabhāvo mithyājñānaṁ tu tanmatam|
Tadeva karmaṇāṁ svasminkartavye sahakāraṇam||24||
Vaktavyaṁ tarhi kiṁ karma yadā sūte svakaṁ phalam|
Tadaiva mithyājñānena satā hetutvamāpyate||25||
Atha yasminkṣaṇe karma kṛtaṁ tatra svarūpasat|
Mithyājñānaṁ yadi tatastādṛśātkarmaṇaḥ phalam||26||
Now (atha), (you might postulate that) ignorance (ajñānam) is not at all (na hi) absence (of knowledge) (abhāvaḥ) but (tu) it --viz. ignorance-- (tad) (should be) considered (matam) false knowledge (mithyā-jñānam). It --i.e. false knowledge-- (tad) (is) a auxiliary cause (saha-kāraṇam) when the very effect --lit. kartavya means "what ought to be done"-- (svasmin kartavye) of actions (karmaṇām) (appears).
What (kim) is to be said (vaktavyam) then (tarhi)? (That) when (yadā) karma (karma) begets (sūte) its own (svakam) fruit (phalam), then (tadā eva) the condition of (auxiliary) cause (hetutvam) is attained (āpyate) by false knowledge (mithyā-jñānena satā)?; or else (atha) (that) the fruit (phalam) (comes) from that sort of karma (tatas tādṛśāt karmaṇaḥ) if (yadi) false knowledge (mithyā-jñānam) essentially exists (svarūpa-sat) there (tatra) at the moment (yasmin kṣaṇe) (when) karma (karma) is produced (kṛtam)?||24-26||
प्राक्पक्षे प्रलये वृत्ते प्राच्यसृष्टिप्रवर्तने।
देहाद्यभावान्नो मिथ्याज्ञानस्य क्वापि सम्भवः॥२७॥
उत्तरस्मिन्पुनः पक्षे यदा यद्येन यत्र वा।
क्रियते कर्म तत्सर्वमज्ञानसचिवं तदा॥२८॥
अवश्यमिति कस्यापि न कर्मप्रक्षयो भवेत्।
यद्यपि ज्ञानवान्भूत्वा विधत्ते कर्म किञ्चन॥२९॥
विफलं स्यात्तु तत्पूर्वकर्मराशौ तु का गतिः।
अथ प्रलयकालेऽपि चित्स्वभावत्वयोगतः॥३०॥
अणूनां सम्भवत्येव ज्ञानं मिथ्येति तत्कुतः।
स्वभावादिति चेन्मुक्ते शिवे वा किं तथा न हि॥३१॥
Prākpakṣe pralaye vṛtte prācyasṛṣṭipravartane|
Dehādyabhāvānno mithyājñānasya kvāpi sambhavaḥ||27||
Uttarasminpunaḥ pakṣe yadā yadyena yatra vā|
Kriyate karma tatsarvamajñānasacivaṁ tadā||28||
Avaśyamiti kasyāpi na karmaprakṣayo bhavet|
Yadyapi jñānavānbhūtvā vidhatte karma kiñcana||29||
Viphalaṁ syāttu tatpūrvakarmarāśau tu kā gatiḥ|
Atha pralayakāle'pi citsvabhāvatvayogataḥ||30||
Aṇūnāṁ sambhavatyeva jñānaṁ mithyeti tatkutaḥ|
Svabhāvāditi cenmukte śive vā kiṁ tathā na hi||31||
In the first view (prāk-pakṣe), when pralaya o dissolution of the universe has taken place (pralaye vṛtte), i.e. when the first manifestation occurs (prācya-sṛṣṭi-pravartane), due to the absence of body, etc. (deha-ādi-abhāvāt), there is no (no) production (sambhavaḥ) of false knowledge (mithyā-jñānasya) anywhere (kvāpi). However (punar), in the last view (uttarasmin... pakṣe), when (yadā) whatever action (yad... karma tad) is done (kriyate) by whoever (yena) or (vā) wherever (yatra), then (tadā) everything (sarvam) is provided with ignorance (ajñāna-sacivam) indeed (avaśyam). Thus (iti), there would not be (na... bhavet) destruction of the karma (karma-prakṣayaḥ) of anybody (kasyāpi).
Even if (yadi api), after becoming a man of knowledge (jñānavān bhūtvā), whatever (kiñcana) karma (karma) he creates (vidhatte) would be (syāt tu) fruitless --i.e. devoid of any fruits-- (viphalam), with reference to that mass of previous karma (tad-pūrva-karma-rāśau tu), what (kā) (is its) condition (gatiḥ)? --in other words, what happened to that mass of previous karma in such a man of knowledge?--.
Now (atha), (you might say this:) Even (api) at the time of the dissolution of the universe (pralaya-kāle), knowledge (jñānam) exists --or also "accrues to"-- (sambhavati eva) in the case of the souls (aṇūnām) due to (their) association with (their) conscious essential nature (cit-svabhāvatva-yogataḥ). (Then I would reply:) From what cause or motive (kutas) (is) that (knowledge) (tad) "false" (mithyā iti)? If (ced) (you said that that knowledge is false) "because of its own essential nature" (svabhāvāt iti), (then I would ask you:) Why (kim) is it --i.e. knowledge-- not at all (na hi) like that (tathā) in a liberated (soul) (mukte) or (vā) in Śiva (śive)?||27-31||
Stanzas 32 to 40
यच्चादर्शनमाख्यातं निमित्तं परिणामिनि।
प्रधाने तद्धि सङ्कीर्णवैविक्त्योभययोगतः॥३२॥
दर्शनाय पुमर्थैकयोग्यतासचिवं धियः।
आरभ्य सूते धरणीपर्यन्तं तत्र यच्चितः॥३३॥
बुद्धिवृत्त्यविशिष्टत्वं पुंस्प्रकाशप्रसादतः।
प्रकाशनाद्धियोऽर्थेन सह भोगः स भण्यते॥३४॥
Yaccādarśanamākhyātaṁ nimittaṁ pariṇāmini|
Pradhāne taddhi saṅkīrṇavaiviktyobhayayogataḥ||32||
Darśanāya pumarthaikayogyatāsacivaṁ dhiyaḥ|
Ārabhya sūte dharaṇīparyantaṁ tatra yaccitaḥ||33||
Buddhivṛttyaviśiṣṭatvaṁ puṁsprakāśaprasādataḥ|
Prakāśanāddhiyo'rthena saha bhogaḥ sa bhaṇyate||34||
And (ca) (ignorance,) which (yad) is said to be (ākhyātam) nonawareness/lack of discernment (adarśanam), (is in Sāṅkhya) the instrumental or efficient cause (nimittam) in the Pradhāna --i.e. in the Prakṛti-- (pradhāne) subject to (constant) transformation (pariṇāmini). That (tad) undoubtedly (hi) (happens) through both saṅkīrṇa and vaiviktya --i.e. through both the wrong association of Puruṣa with Pradhāna and deliverance/isolation when there is the discernment that Puruṣa and Pradhāna are really different-- (saṅkīrṇa-vaiviktya-ubhaya-yogataḥ). In order to show (that) (darśanāya), assisted by (its) fitness and with the only purpose (of helping) Puruṣa --another possible translation would be: "provided with (her) sole fitness for the sake of Puruṣa", which sounds weird-- (pum-artha-eka-yogyatā-sacivam), (Pradhāna --the gender of this word is neuter--) begets (everything) --I read "sūte", but even in Jayaratha's commentary you can read "sate" instead, which is a typo, in my humble opinion, because it has no meaning in this context-- (sūte), beginning (ārabhya) from Buddhi or intellect (dhiyaḥ) (and) ending in the earth element (dharaṇī-paryantam). There (tatra), the identity of Consciousness with the modifications/fluctuations of Buddhi or intellect (yad citaḥ... buddhi-vṛtti-aviśiṣṭatvam) (generated --i.e. the identity and not the modifications/fluctuations--) through the illumination (prakāśanāt) of Buddhi --i.e. of intellect-- (dhiyaḥ) —together with (saha) the object (arthena)— by the favor of the Light of Puruṣa (puṁs-prakāśa-prasādataḥ) is said to be (bhaṇyate) the bhoga or enjoyment --i.e. the experiences in the ordinary life-- (bhogaḥ saḥ)||32-34||
बुद्धिरेवास्मि विकृतिधर्मिकान्यस्तु कोऽप्यसौ।
मद्विलक्षण एकात्मेत्येवं वैविक्त्यसंविदि॥३५॥
पुमर्थस्य कृतत्वेन सहकारिवियोगतः।
तं पुमांसं प्रति नैव सूते किन्त्वन्यमेव हि॥३६॥
अत्र पुंसोऽथ मूलस्य धर्मोऽदर्शनता द्वयोः।
अथवेति विकल्पोऽयमास्तामेतत्तु भण्यताम्॥३७॥
Buddhirevāsmi vikṛtidharmikānyastu ko'pyasau|
Madvilakṣaṇa ekātmetyevaṁ vaiviktyasaṁvidi||35||
Pumarthasya kṛtatvena sahakāriviyogataḥ|
Taṁ pumāṁsaṁ prati naiva sūte kintvanyameva hi||36||
Atra puṁso'tha mūlasya dharmo'darśanatā dvayoḥ|
Athaveti vikalpo'yamāstāmetattu bhaṇyatām||37||
"I am (asmi) Buddhi --i.e. intellect-- (buddhiḥ) herself (eva), whose essential quality is being a modification (of Pradhāna) (vikṛti-dharmikā), but (tu) (there is) some other (anyaḥ... ko'pi asau) solitary Self (eka-ātmā) who is different from me (mad-vilakṣaṇaḥ... iti)", thus (evam), in the consciousness of isolation (vaiviktya-saṁvidi), by separating himself (from Pradhāna) and from (its) concomitant (fitness) (sahakāri-viyogataḥ), the soul fulfills his goal (pum-arthasya kṛtatvena). (So, Pradhāna) does not at all (na eva) beget (sūte) (anything else) regarding (prati) that (liberated) soul (tam pumāṁsam). Nonetheless (kintu), (Pradhāna) certainly (eva hi) (keeps begetting its products with reference) to another (soul which is not liberated) (anyam).
Let this vikalpa or thought remain/cease (vikalpaḥ ayam āstām): "Here (atra), nonawareness/lack of discernment (adarśanatā) (can be) a quality (dharmaḥ) of the soul (puṁsaḥ) or (atha) of the root --i.e. of Pradhāna-- (mūlasya) or (athavā) of both (dvayoḥ... iti)". (If this is so,) let this be spoken/described (etad tu bhaṇyatām)||35-37||
भोगो विवेकपर्यन्त इति यत्तत्र कोऽवधिः।
विवेकलाभे निखिलसूतिदृग्यदि सापि किम्॥३८॥
सामान्येन विशेषैर्वा प्राच्ये स्यादेकजन्मतः।
उत्तरे न कदाचित्स्याद्भाविकालस्य योगतः॥३९॥
Bhogo vivekaparyanta iti yattatra ko'vadhiḥ|
Vivekalābhe nikhilasūtidṛgyadi sāpi kim||38||
Sāmānyena viśeṣairvā prācye syādekajanmataḥ|
Uttare na kadācitsyādbhāvikālasya yogataḥ||39||
(If you say) that (yad) "Bhoga or enjoyment --viz. the experience in the common life-- (bhogaḥ) ends in Viveka --i.e. in the discriminative knowledge about the difference between Puruṣa and Pradhāna/Prakṛti-- (viveka-paryantaḥ iti)", in that case (tatra), what (kaḥ) (is) the limit (avadhiḥ)? --i.e. where does it end?--. If (yadi) (you say that) when Viveka is attained (viveka-lābhe) (there is) perception/knowledge about all the progeny (generated by Pradhāna) (nikhila-sūti-dṛk), (then, I would ask you) "what (kim) (is) it --viz. such a progeny generated by Pradhāna-- (sā) too (api)?". (Does this progeny happens) through a universal (sāmānyena) or (vā) by means of particulars (viśeṣaiḥ)? In the first case (prācye), (this progeny) would take place (syāt) through the birth of (only) one (thing) (eka-janmatas). In the last case (uttare), it would never take place (na kadācid syāt) on account of (yogatas) a future time (bhāvi-kālasya)||38-39||
कैश्चिदेव विशेषैश्चेत्सर्वेषां युगपद्भवेत्।
विवेकोऽनादिसंयोगात्का ह्यन्योन्यविचित्रता॥४०॥
Kaiścideva viśeṣaiścetsarveṣāṁ yugapadbhavet|
Viveko'nādisaṁyogātkā hyanyonyavicitratā||40||
If (ced) (the progeny occurs) through some particulars only (kaiścid eva viśeṣaiḥ), (then) Viveka --i.e. the discriminative knowledge-- (vivekaḥ) would happen (bhavet) simultaneously (yugapad) for all (the souls) (sarveṣām) due to (their) beginningless association (with Pradhāna) (anādi-saṁyogāt). (In that case,) what (kā hi) (would be) the mutual difference (between such souls) (anyonya-vicitratā)?||40||
Stanzas 41 to 52
तस्मात्साङ्ख्यदृशापीदमज्ञानं नैव युज्यते।
अज्ञानेन विना बन्धमोक्षौ नैव व्यवस्थया॥४१॥
युज्येते तच्च कथितयुक्तिभिर्नोपपद्यते।
मायाकर्माणुदेवेच्छासद्भावेऽपि स्थिते ततः॥४२॥
न बन्धमोक्षयोर्योगो भेदहेतोरसम्भवात्।
तस्मादज्ञानशब्देन ज्ञत्वकर्तृत्वधर्माणाम्॥४३॥
चिदणूनामावरणं किञ्चिद्वाच्यं विपश्चिता।
आवारणात्मना सिद्धं तत्स्वरूपादभेदवत्॥४४॥
भेदे प्रमाणाभावाच्च तदेकं निखिलात्मसु।
तच्च कस्मात्प्रसूतं स्यान्मायातश्चेत्कथं नु सा॥४५॥
क्वचिदेव सुवीतैतन्न तु मुक्तात्मनीत्ययम्।
प्राच्यः पर्यनुयोगः स्यान्निमित्तं चेन्न लभ्यते॥४६॥
उत्पत्त्यभावतस्तेन नित्यं न च विनश्यति।
तत एवैकतायां चान्यात्मसाधारणत्वतः॥४७॥
न वावस्त्वर्थकारित्वान्न चित्तत्संवृतित्वतः।
न चैतेनात्मनां योगो हेतुमांस्तदसम्भवात्॥४८॥
Tasmātsāṅkhyadṛśāpīdamajñānaṁ naiva yujyate|
Ajñānena vinā bandhamokṣau naiva vyavasthayā||41||
Yujyete tacca kathitayuktibhirnopapadyate|
Māyākarmāṇudevecchāsadbhāve'pi sthite tataḥ||42||
Na bandhamokṣayoryogo bhedahetorasambhavāt|
Tasmādajñānaśabdena jñatvakartṛtvadharmāṇām||43||
Cidaṇūnāmāvaraṇaṁ kiñcidvācyaṁ vipaścitā|
Āvāraṇātmanā siddhaṁ tatsvarūpādabhedavat||44||
Bhede pramāṇābhāvācca tadekaṁ nikhilātmasu|
Tacca kasmātprasūtaṁ syānmāyātaścetkathaṁ nu sā||45||
Kvacideva suvītaitanna tu muktātmanītyayam|
Prācyaḥ paryanuyogaḥ syānnimittaṁ cenna labhyate||46||
Utpattyabhāvatastena nityaṁ na ca vinaśyati|
Tata evaikatāyāṁ cānyātmasādhāraṇatvataḥ||47||
Na vāvastvarthakāritvānna cittatsaṁvṛtitvataḥ|
Na caitenātmanāṁ yogo hetumāṁstadasambhavāt||48||
Therefore (tasmāt), this (idam) ignorance (ajñānam) (defined) from the viewpoint of Sāṅkhya (sāṅkhya-dṛśā) also (api) is not at all right (na eva yujyate).
Without (vinā) ignorance (ajñānena), bondage and Liberation (bandha-mokṣau) do not have (na eva... yujyete) a firm basis (vyavasthayā). But (ca) it --i.e. ignorance-- (tad) is not possible (upapadyate) by means of the aforesaid reasonings/arguments (kathita-yuktibhiḥ) --all in all, there is no way to explain ignorance's existence through those reasonings/arguments--.
Therefore (tatas), even if there is existence of Māyā, karma, individual soul and God's Will (māyā-karma-aṇu-deva-icchā-sadbhāve api sthite), there is no (na) association (yogaḥ) with reference to bondage and Liberation (bandha-mokṣayoḥ) since there is no cause for (that) duality (bheda-hetoḥ asambhavāt).
Consequently (tasmāt), (this) is to be said (vācyam) by a wise person (vipaścitā): By the word "ignorance" (ajñāna-śabdena) (it is meant) some (kind of) (kiñcid) covering (āvaraṇam) of the atoms of Consciousness --i.e. of the individual souls-- (cit-aṇūnām) who are furnished with the qualities of knowership and doership (jñatva-kartṛtva-dharmāṇām).
(If) it --i.e. ignorance-- (tad) is established/proved (siddham) to be a covering --expecting "āvaraṇa" instead-- (āvāraṇa-ātmanā), (then it should be) undivided/undifferentiated --lit. as if undivided/undifferentiated-- (abheda-vat). Also (ca), it --viz. ignorance-- (tad) (has to be) one (ekam) in all the individual souls --lit. "in all the selves", but this translation would be incorrect because there is no multiplicity of selves but only one Self-- (nikhila-ātmasu) due the absence of pramāṇa-s or valid means of knowledge (pramāṇa-abhāvāt) with regard to duality (relating to ignorance) (bhede).
And (ca) where is it --i.e. the covering-- be born from (tad... kasmāt prasūtam syāt)? If (ced) (it is born) from Māyā (māyātas), how (could) she possibly (katham nu sā) beget (suvīta) this (covering) (etad) somewhere --i.e. in bound souls-- (kvacid eva) but not (na tu) with respect to a liberated soul (mukta-ātmani). Thus (iti), this (ayam) previous (prācyaḥ) censure (paryanuyogaḥ) occurs (syāt) (here too). If (ced) (someone says that) there is no instrumental or efficient cause (of the covering) --lit. an instrumental or efficient cause is not perceived-- (nimittam... na labhyate), therefore (tena), because of the absence of production (of such a covering) (utpatti-abhāvatas), (it would be) eternal (nityam) (and) would not (ever) be destroyed (vinaśyati).
On that account (tatas eva), being (this covering) one (ekatāyām) and (ca) since it is common to oneself and to other (souls) (anya-ātma-sādhāraṇatvatas), (if such covering-like ignorance stopped affecting one single soul, all the other souls would also cease being affected by it; and this would be Liberation).
Nor (na vā) (it --i.e. the covering-- is) nonexistent (avastu) since it does things with a special purpose (artha-kāritvāt), nor (na) (is it) Consciousness (cit) since it covers It --viz. it covers Consciousness-- (tad-saṁvṛtitvataḥ).
Also (ca), there is no association (na... yogaḥ) of the souls --lit. selves-- (ātmanām) with it --i.e. with the covering-like ignorance-- (etena) (because that association) has a cause (hetumān) (while) that (covering) does not have a cause (tad asambhavāt) --I have seen other translations but for them to be possible the last part of the stanza should read: "hetumattadasambhavāt" or something--; but it is not "hetumat", in gender neuter, but "hetumān", in masculine gender; thus "hetumān" agrees with "yogaḥ" or association and not with "tad"; this is my humble opinion--||41-48||
तेनैकं वस्तु सन्नित्यं नित्यसम्बद्धमात्मभिः।
जडं मलं तदज्ञानं संसाराङ्कुरकारणम्॥४९॥
Tenaikaṁ vastu sannityaṁ nityasambaddhamātmabhiḥ|
Jaḍaṁ malaṁ tadajñānaṁ saṁsārāṅkurakāraṇam||49||
(Now an objection from a follower of Śaivasiddhānta:) For that reason (tena), the insentient/inert (jaḍam) impurity (malam) (is) one (ekam) real (sat) (and) eternal (nityam) thing (vastu). It is always connected (nitya-sambaddham) with the souls --lit. with the selves-- (ātmabhiḥ). That (tad) (is) ignorance (ajñānam) which is the cause of the sprout of Saṁsāra --of the Transmigration full of suffering-- (saṁsāra-aṅkura-kāraṇam)||49||
तस्य रोद्ध्री यदा शक्तिरुदास्ते शिवरश्मिभिः।
तदाणुः स्पृश्यते स्पृष्टः स्वके ज्ञानक्रिये स्फुटे॥५०॥
समाविशेदयं सूर्यकान्तोऽर्केणेव चोदितः।
रोद्ध्र्याश्च शक्तेर्माध्यस्थ्यतारतम्यवशक्रमात्॥५१॥
विचित्रत्वमतः प्राहुरभिव्यक्तौ स्वसंविदः।
स एष शक्तिपाताख्यः शास्त्रेषु परिभाष्यते॥५२॥
Tasya roddhrī yadā śaktirudāste śivaraśmibhiḥ|
Tadāṇuḥ spṛśyate spṛṣṭaḥ svake jñānakriye sphuṭe||50||
Samāviśedayaṁ sūryakānto'rkeṇeva coditaḥ|
Roddhryāśca śaktermādhyasthyatāratamyavaśakramāt||51||
Vicitratvamataḥ prāhurabhivyaktau svasaṁvidaḥ|
Sa eṣa śaktipātākhyaḥ śāstreṣu paribhāṣyate||52||
When (yadā) His (tasya) obstructing (roddhrī) power (śaktiḥ) becomes passive (udāste), then (tadā) the soul (aṇuḥ) is touched (spṛśyate) by the Śiva's rays (śiva-raśmibhiḥ). (Such a soul who has been) touched (in this way) (spṛṣṭaḥ) penetrates (samāviśet) in his own and evident (powers of) knowledge and action (svake jñāna-kriye sphuṭe). This (soul) (ayam) (is now) like (iva) a sun-stone or sun-crystal (sūrya-kāntaḥ) incited (coditaḥ) by the sun (arkeṇa).
On this account (atas), (the saiddhāntika-s --the followers of Śaivasiddhānta--) said (prāhuḥ) (that) the wonderful variety (vicitratvam) of one's own Consciousness (svasaṁvidaḥ) (becomes apparent) in the manifestation (abhivyaktau) according to the process pertaining to the obstructing power, which --i.e. the process-- depends on the degree/proportion of indifference (in a particular soul) (roddhryāḥ ca śakteḥ mādhyasthya-tāratamya-vaśa-kramāt) --this translation follows Jayaratha's interpretation, but there is an alternative: "On this account, (the saiddhāntika-s --the followers of Śaivasiddhānta--) said (that) the wonderful variety of the obstructing power, because of the process which depends on the degree/proportion of indifference (in a particular soul, becomes apparent) in the manifestation of one's own Consciousness"--.
This very (process) (saḥ eṣaḥ) called Śaktipāta --lit. descent of Power, i.e. "Grace bestowal"-- (śaktipāta-ākhyaḥ) is taught/explained (paribhāṣyate) in the scriptures (śāstreṣu)||50-52||
Stanzas 53 to 60
अत्रोच्यते मलस्तावदित्थमेष न युज्यते।
इति पूर्वाह्निके प्रोक्तं पुनरुक्तौ तु किं फलम्॥५३॥
Atrocyate malastāvaditthameṣa na yujyate|
Iti pūrvāhnike proktaṁ punaruktau tu kiṁ phalam||53||
Here (atra), (this Śaivasiddhānta's viewpoint is refuted:) It is said (ucyate) that (iti) mala or impurity (malaḥ) (defined) in this way (ittham) is certainly not proper (tāvat... na yujyate). (This) has been mentioned (proktam) in a previous chapter (pūrva-āhnike). What (kim) (is) the fruit (phalam) (to be obtained) by mentioning (it) (uktau tu) again (punar)?||53||
मलस्य पाकः कोऽयं स्यान्नाशश्चेदितरात्मनाम्।
स एको मल इत्युक्तेर्नैर्मल्यमनुषज्यते॥५४॥
अथ प्रत्यात्मनियतोऽनादिश्च प्रागभाववत्।
मलो नश्येत्तथाप्येष नाशो यदि सहेतुकः॥५५॥
हेतुः कर्मेश्वरेच्छा वा कर्म तावन्न तादृशम्।
ईश्वरेच्छा स्वतन्त्रा च क्वचिदेव तथैव किम्॥५६॥
अहेतुकोऽस्य नाशश्चेत्प्रागेवैष विनश्यतु।
क्षणान्तरं सदृक्सूते इति चेत्स्थिरतैव सा॥५७॥
Malasya pākaḥ ko'yaṁ syānnāśaśceditarātmanām|
Sa eko mala ityukternairmalyamanuṣajyate||54||
Atha pratyātmaniyato'nādiśca prāgabhāvavat|
Malo naśyettathāpyeṣa nāśo yadi sahetukaḥ||55||
Hetuḥ karmeśvarecchā vā karma tāvanna tādṛśam|
Īśvarecchā svatantrā ca kvacideva tathaiva kim||56||
Ahetuko'sya nāśaścetprāgevaiṣa vinaśyatu|
Kṣaṇāntaraṁ sadṛksūte iti cetsthirataiva sā||57||
(Śaivasiddhānta affirms that mala or impurity has to reach a level of ripening in order for it to cease. Consequently, Abhinavagupta is questioning that now:) What (kaḥ) (would) this (ayam) ripening (pākaḥ) of mala or impurity (malasya) be (syāt)? If (ced) (it is) destruction (of that mala) (nāśaḥ) (then,) according to (your own) declaration (ukteḥ) that (iti) mala or impurity (saḥ... malaḥ) (is) one (ekaḥ), purity --i.e. absence of mala or impurity-- (nairmalyam) of other souls (itara-ātmanām) is what follows (anuṣajyate). Now (atha), (a follower of Śaivasiddhānta could retort that) mala or impurity (malaḥ) (is) restricted to each soul (prati-ātma-niyataḥ) and (ca) (that is) beginningless (anādiḥ), (and that) it would be destroyed (naśyet) like the previous nonexistence (prāk-abhāva-vat) (of something when it starts to exist). Even so (tathā api), if (yadi) this (eṣaḥ) destruction (nāśaḥ) has a cause (sa-hetukaḥ), the cause (hetuḥ) (would have to be) karma (karma) or (vā) Lord's Will (īśvara-icchā). As far (tāvat) such (tādṛśam) karma (karma) (as being the cause of the destruction of mala or impurity, this) is not (possible) (na) (because karma is part of the problem).
And (ca) why (kim) (would) the Free (svatantrā) Lord's Will (īśvara-icchā) (behave) like that (tathā eva) only (eva) somewhere --e.g. in one soul, but not in other souls-- (kvacid)?
If (ced) its --i.e. of mala or impurity-- (asya) destruction (nāśaḥ) has no cause (ahetukaḥ), (then) let it be destroyed --viz. it should have been destroyed-- (eṣaḥ vinaśyatu) before (prāk)!
If (ced) "it begets (sūte) another similar moment (kṣaṇa-antaraṁ sadṛk... iti)", (then, its --of mala or impurity--) permanence (sthiratā eva sā) (would happen)||54-57||
न च नित्यस्य भावस्य हेत्वनायत्तजन्मनः।
नाशो दृष्टः प्रागभावस्त्ववस्त्विति तथास्तु सः॥५८॥
Na ca nityasya bhāvasya hetvanāyattajanmanaḥ|
Nāśo dṛṣṭaḥ prāgabhāvastvavastviti tathāstu saḥ||58||
(There might be this objection:) Destruction (nāśaḥ) of a perpetual entity (nityasya bhāvasya) whose birth/origin is independent of a cause (hetu-anāyatta-janmanaḥ) is not seen (na ca... dṛṣṭaḥ). (Its) previous nonexistence (prāgabhāvaḥ tu) (is) unreal --also, "a worthless thing"-- (avastu). Thus (iti), let it be (astu saḥ) so (tathā)!||58||
अथास्य पाको नामैष स्वशक्तिप्रतिबद्धता।
सर्वान्प्रति तथैष स्याद्रुद्धशक्तिर्विषाग्निवत्॥५९॥
पुनरुद्भूतशक्तौ च स्वकार्यं स्याद्विषाग्निवत्।
मुक्ता अपि न मुक्ताः स्युः शक्तिं चास्य न मन्महे॥६०॥
Athāsya pāko nāmaiṣa svaśaktipratibaddhatā|
Sarvānprati tathaiṣa syādruddhaśaktirviṣāgnivat||59||
Punarudbhūtaśaktau ca svakāryaṁ syādviṣāgnivat|
Muktā api na muktāḥ syuḥ śaktiṁ cāsya na manmahe||60||
Now (atha), (the objector retorts that) this (eṣaḥ) ripening (pākaḥ) of its --i.e. of mala or impurity-- (tasya) (is) really (nāma) the stoppage of its power (sva-śakti-pratibaddhatā). (If this is so, then) this (mala or impurity) (eṣaḥ) should be (syāt) so (tathā) with reference to everybody (sarvān prati), i.e. it has its power stopped/obstructed (ruddha-śaktiḥ) like the poison or the fire (viṣa-agni-vat). And (ca) when (its) power emerges --i.e. when its power appears-- (udbhūta-śaktau) again (punar), its effect (sva-kāryam) would be (syāt) as (that of) the poison or the fire (viṣa-agni-vat). Even (api) the liberated ones (muktāḥ) would not be (na... syuḥ) liberated (muktāḥ) (because mala would return to them). I do not understand --lit. we do not understand-- (na manmahe) its --of mala or impurity-- (asya) power (śaktim ca)||59-60||
Stanzas 61 to 70
रोद्ध्रीति चेत्कस्य नृणां ज्ञत्वकर्तृत्वयोर्यदि।
सद्भावमात्राद्रोद्धृत्वे शिवमुक्ताण्वसम्भवः॥६१॥
Roddhrīti cetkasya nṛṇāṁ jñatvakartṛtvayoryadi|
Sadbhāvamātrādroddhṛtve śivamuktāṇvasambhavaḥ||61||
If it be argued that (iti ced): "Whom --lit. of whom-- (kasya) (is this power of mala or impurity) obstructing --lit. the one which obstructs-- (roddhrī)? If (yadi) (it obstructs) knowership and doership --lit. of knowership and doership-- (jñatva-kartṛtvayoḥ) of the individual souls (nṛṇām)...
... (therefore, I would say this:) If it --viz. the power of mala or impurity-- were to obstruct (roddhṛtve) through (its) mere existence (sadbhāva-mātrāt), (then,) there would be neither Śiva nor liberated souls (śiva-mukta-aṇu-asambhavaḥ) --I separated the two halves of the stanza because Jayaratha (the Tantrāloka's commentator) did so--||61||
सन्निधानातिरिक्तं च न किञ्चित्कुरुते मलः।
आत्मनां परिणामित्वादनित्यत्वप्रसङ्गतः॥६२॥
Sannidhānātiriktaṁ ca na kiñcitkurute malaḥ|
Ātmanāṁ pariṇāmitvādanityatvaprasaṅgataḥ||62||
And (ca) apart from being present --lit. apart from presence-- (sannidhāna-atiriktam), mala or impurity (malaḥ) does nothing (na kiñcid kurute), since, (if it did something,) the souls would be subject to transformation (ātmanām pariṇāmitvāt) (and therefore) there would be the contigency of impermanence --lit. due to the contigency of impermanence-- (anityatva-prasaṅgatas)||62||
ज्ञत्वकर्तृत्वमात्रं च पुद्गला न तदाश्रयाः।
तच्चेदावारितं हन्त रूपनाशः प्रसज्यते॥६३॥
Jñatvakartṛtvamātraṁ ca pudgalā na tadāśrayāḥ|
Taccedāvāritaṁ hanta rūpanāśaḥ prasajyate||63||
And (ca) (there is) the totality of knowership and doership (jñatva-kartṛtva-mātram). (Well,) the individual souls (pudgalāḥ) do not depend on that (na tad-āśrayāḥ). If (ced) that --i.e. the totality of knowership and doership-- (tad) is covered (āvāritam), alas! (hanta), the consequence would be (prasajyate) the destruction of (those soul's) nature (rūpa-nāśaḥ||63||
आवारणं चादृश्यत्वं न च तद्वस्तुनोऽन्यताम्।
करोति घटवज्ज्ञानं नावरीतुं च शक्यते॥६४॥
Āvāraṇaṁ cādṛśyatvaṁ na ca tadvastuno'nyatām|
Karoti ghaṭavajjñānaṁ nāvarītuṁ ca śakyate||64||
A covering -expecting "āvaraṇam"-- (āvāraṇam) (brings about) the invisibility (adṛśyatvam) (of a thing) but does not transform that thing into another (thing) (na ca tad-vastunaḥ anyatām... karoti), just as a pot (remains the same despite it is covered by a piece of cloth) (ghaṭa-vat). (Also,) knowledge (jñānam) cannot be covered (na āvarītum ca śakyate)||64||
ज्ञानेनावरणीयेन तदेवावरणं कथम्।
न ज्ञायते तथा च स्यादावृतिर्नाममात्रतः॥६५॥
Jñānenāvaraṇīyena tadevāvaraṇaṁ katham|
Na jñāyate tathā ca syādāvṛtirnāmamātrataḥ||65||
How (katham) is that covering not known (tad eva āvaraṇam... na jñāyate) by knowledge (jñānena) which belongs to the covering --all in all, knowledge is covered too-- (āvaraṇīyena)? And (ca) (if) it is (syāt) so (tathā) --i.e. if that covering is known by such a knowledge--, (then that) covering (āvṛtiḥ) (is a real covering) only by name (nāma-mātrataḥ)||65||
रोद्ध्र्याश्च शक्तेः कस्तस्य प्रतिबन्धक ईश्वरः।
यद्यपेक्षाविरहितस्तत्र प्राग्दत्तमुत्तरम्॥६६॥
Roddhryāśca śakteḥ kastasya pratibandhaka īśvaraḥ|
Yadyapekṣāvirahitastatra prāgdattamuttaram||66||
And (ca) in the case of the obstructing power (roddhryāḥ... śakteḥ), who (kaḥ) (is) the Lord (īśvaraḥ) who stops that (tasya pratibandhakaḥ)? If (yadi) He is devoid of (any) dependences (apekṣā-virahitaḥ), then (tatra) the answer (uttaram) was (already) given (dattam) before (prāk)||66||
कर्मसाम्यमपेक्ष्याथ तस्येच्छा सम्प्रवर्तते।
तस्यापि रूपं वक्तव्यं समता कर्मणां हि का॥६७॥
भोगपर्यायमाहात्म्यात्काले क्वापि फलं प्रति।
विरोधात्कर्मणी रुद्धे तिष्ठतः साम्यमीदृशम्॥६८॥
Karmasāmyamapekṣyātha tasyecchā sampravartate|
Tasyāpi rūpaṁ vaktavyaṁ samatā karmaṇāṁ hi kā||67||
Bhogaparyāyamāhātmyātkāle kvāpi phalaṁ prati|
Virodhātkarmaṇī ruddhe tiṣṭhataḥ sāmyamīdṛśam||68||
Now (atha), (if someone says that) His (tasya) Will (icchā) acts (sampravartate) with reference to/depending on (apekṣya) equality/sameness of the karma-s (karma-sāmyam), (then), its --of equality of the karma-s-- (tasya api) nature (rūpam) is to be described (vaktavyam). What (kā) (is) equality/sameness (samatā) of the karma-s (karmaṇām hi)? (Some saiddhāntika might reply like this:) Through the majesty of the succession of bhoga-s --i.e. of enjoyments produced by the karma-s-- (bhoga-paryāya-māhātmyāt), the fruit (phalam) (appears) at some time (kāle) somewhere (kvāpi), (so,) at the time of (mutual) opposition (prati... virodhāt), both karma-s --good and bad-- (karmaṇī) remain (tiṣṭhataḥ) withheld/obstructed (ruddhe) --both karma-s, good and bad, block each other--. Such (īdṛśam) (is) equality/sameness (of the karma-s) (sāmyam)||67-68||
तं च कालांशकं देवः सर्वज्ञो वीक्ष्य तं मलम्।
रुन्द्धे लक्ष्यः स कालश्च सुखदुःखादिवर्जनैः॥६९॥
Taṁ ca kālāṁśakaṁ devaḥ sarvajño vīkṣya taṁ malam|
Runddhe lakṣyaḥ sa kālaśca sukhaduḥkhādivarjanaiḥ||69||
(And the saiddhāntika continues to explain equality/samenes of the karma-s:) And (ca) omniscient (sarvajñaḥ) God (devaḥ), after seeing (vīkṣya) that portion of time (tam... kāla-aṁśakam), blocks (runddhe) the impurity (tam malam). That time (saḥ kālaḥ ca) is recognizable (lakṣyaḥ) by the exclusions of pleasure, pain, etc. --viz. at that moment there is no pleasure, pain, etc.-- (sukha-duḥkha-ādi-varjanaiḥ)||69||
नैतत्क्रमिकसंशुद्धव्यामिश्राकारकर्मभिः।
तथैव देये स्वफले केयमन्योन्यरोद्धृता॥७०॥
Naitatkramikasaṁśuddhavyāmiśrākārakarmabhiḥ|
Tathaiva deye svaphale keyamanyonyaroddhṛtā||70||
(Abhinavagupta now refutes this Śaivasiddhānta's teaching:) This (etad) is not (so) (na)! When the very fruit to be thus given (tathā eva deye sva-phale), which comes from actions whose forms are pure and mixed, is successive --i.e. the fruit is given successively; Sanskrit is far-fetched here, the phrase might have been written much better-- (kramika-saṁśuddha-vyāmiśra-ākāra-karmabhiḥ), what (kā) (is) this (iyam) mutual blocking (anyonya-roddhṛtā)?||70||
Stanzas 71 to 81
रोधे तयोश्च जात्यायुरपि न स्यादतः पतेत्।
देहो भोगदयोरेव निरोध इति चेन्ननु॥७१॥
जात्यायुष्प्रदकर्मांशसन्निधौ यदि शङ्करः।
मलं रुन्द्धे भोगदातुः कर्मणः किं बिभेति सः॥७२॥
Rodhe tayośca jātyāyurapi na syādataḥ patet|
Deho bhogadayoreva nirodha iti cennanu||71||
Jātyāyuṣpradakarmāṁśasannidhau yadi śaṅkaraḥ|
Malaṁ runddhe bhogadātuḥ karmaṇaḥ kiṁ bibheti saḥ||72||
And (ca) if there is supression (rodhe) of both (tayoḥ), (then) there would not even be (api na syāt) birth and lifespan (jāti-āyus) (and) the body (dehaḥ) would fall --i.e. it would die-- (patet). If (you say) (ced) that (iti) the (mutual) supression (nirodhaḥ) (takes place) only (eva) in the case of (those karma-s) which grant enjoyment --i.e. wordly experience of pleasure and pain-- (bhoga-dayoḥ), (then) indeed (nanu), if (yadi) Śaṅkara --viz. Śiva-- (śaṅkaraḥ), in the presence of the aspects of karma which grant birth and lifespan (jāti-āyus-prada-karma-aṁśa-sannidhau), (only) blocks (runddhe) the mala or impurity (malam) of the karma (karmaṇaḥ) granting enjoyment (bhoga-dātuḥ), what (kim) is He afraid of (bibheti saḥ)? --i.e. Śaṅkara seems to be afraid of blocking some type of karma for some reason; this is absurd, of course--||71-72||
शतशोऽपि ह्लादतापशून्यां सञ्चिन्वते दशाम्।
न च भक्तिरसावेशमिति भूम्ना विलोकितम्॥७३॥
Śataśo'pi hlādatāpaśūnyāṁ sañcinvate daśām|
Na ca bhaktirasāveśamiti bhūmnā vilokitam||73||
They accumulate (sañcinvate) a hundred times (śataśas api) a state (daśām) devoid of pleasure and pain (hlāda-tāpa-śūnyām) but (ca) "an absorption in the taste of devotion" (bhakti-rasa-āveśam iti) is generally not seen (na... bhūmnā vilokitam)||73||
अथापि कालमाहात्म्यमपेक्ष्य परमेश्वरः।
तथा करोति वक्तव्यं कालोऽसौ कीदृशस्त्विति॥७४॥
Athāpi kālamāhātmyamapekṣya parameśvaraḥ|
Tathā karoti vaktavyaṁ kālo'sau kīdṛśastviti||74||
On the other hand (atha api), (if) the Supreme Lord (parama-īśvaraḥ) does (karoti) so (tathā) while depending --another possible translation is "with reference to"-- (apekṣya) on the magnanimity of time (kāla-māhātmyam), (then) it is to be told (vaktavyam) what that time is like (kālaḥ asau kīdṛśaḥ tu iti)||74||
किं चानादिरयं भोगः कर्मानादि सपुद्गलम्।
ततश्च भोगपर्यायकालः सर्वस्य निःसमः॥७५॥
Kiṁ cānādirayaṁ bhogaḥ karmānādi sapudgalam|
Tataśca bhogaparyāyakālaḥ sarvasya niḥsamaḥ||75||
Moreover (kiñca), (if) this (ayam) enjoyment --common worldly experiences-- (bhogaḥ) (is) beginningless (anādiḥ) (and) karma (karma) together with the individual soul (sa-pudgalam) (are) beginningless (too) (anādi), then (tatas ca), why (kim) (is) the time (related to) the succession of enjoyments (bhoga-paryāya-kālaḥ) not the same (niḥsamaḥ) for everybody (sarvasya)?||75||
आदिमत्त्वे हि कस्यापि वर्गादस्माद्भवेदियम्।
वैचित्री भुक्तमेतेन कल्पमेतेन तु द्वयम्॥७६॥
इयतो भोगपर्यायात्स्यात्साम्यं कर्मणामिति।
अनेन नयबीजेन मन्ये वैचित्र्यकारणम्॥७७॥
जगतः कर्म यत्कॢप्तं तत्तथा नावकल्पते।
अनादिमलसञ्च्छन्ना अणवो दृक्क्रियात्मना॥७८॥
सर्वे तुल्याः कथं चित्रां श्रिताः कर्मपरम्पराम्।
भोगलोलिकया चेत्सा विचित्रेति कुतो ननु॥७९॥
Ādimattve hi kasyāpi vargādasmādbhavediyam|
Vaicitrī bhuktametena kalpametena tu dvayam||76||
Iyato bhogaparyāyātsyātsāmyaṁ karmaṇāmiti|
Anena nayabījena manye vaicitryakāraṇam||77||
Jagataḥ karma yatkḷptaṁ tattathā nāvakalpate|
Anādimalasañcchannā aṇavo dṛkkriyātmanā||78||
Sarve tulyāḥ kathaṁ citrāṁ śritāḥ karmaparamparām|
Bhogalolikayā cetsā vicitreti kuto nanu||79||
If there were a beginning (ādimattve hi) for some (of them) --i.e. for enjoyment, karma or individual soul-- (kasya api) from this group (vargāt asmāt) —e.g. this (individual soul) enjoyed (worldly experiences) for one kalpa (bhuktam etena kalpam), but (tu) this one (enjoyed worldly experiences) for two (kalpa-s) --one kalpa amounts to 4.320.000.000 human years-- (etena... dvayam)—, (then) this (iyam) variety (of times) (vaicitrī) would occur (bhavet). "Equality/sameness (sāmyam) of karma-s (karmaṇām iti)" would (therefore) take place (syāt) from such succession of enjoyments --of worldly experiences-- (iyatas bhoga-paryāyāt).
I think (manye) (that,) according this argument --lit. by means of this seed of doctrine-- (anena naya-bījena), karma (karma... tad), which (yad) is invented (kḷptam) as being the cause of the variety (vaicitrya-kāraṇam) of the universe (jagataḥ), is not possible (na avakalpate) in that way (tathā).
The atomic souls (aṇavaḥ) are covered by the beginingless mala or impurity (anādi-mala-sañcchannāḥ) (and are endowed with) a nature (characterized by) knowledge and action (dṛk-kriyā-ātmanā). (Therefore,) all of them (sarve) (are) identical (tulyāḥ). (Then) how (katham) are they connected (śritāḥ) with the varied uninterrupted series of karma-s (citrām... karma-paramparām)?
If (ced) it --i.e. the variety in the universe-- (sā) (happens) by the desire for enjoyment --i.e. for worldliness-- (bhoga-lolikayā), (then someone could ask:) how (kutas) (is it) "varied" (vicitrā iti)?||76-79||
अनादिकर्मसंस्कारवैचित्र्यादिति चेत्पुनः।
वाच्यं तदेव वैचित्र्यं कुतो नियतिरागयोः॥८०॥
महिमा चेदयं तौ किं नासमञ्जस्यभागिनौ।
ईश्वरेच्छानपेक्षा तु भेदहेतुर्न कल्पते॥८१॥
Anādikarmasaṁskāravaicitryāditi cetpunaḥ|
Vācyaṁ tadeva vaicitryaṁ kuto niyatirāgayoḥ||80||
Mahimā cedayaṁ tau kiṁ nāsamañjasyabhāginau|
Īśvarecchānapekṣā tu bhedaheturna kalpate||81||
If it be argued that (iti ced) (the variety in the universe takes place) through the variety of latent impressions of beginningless karma-s (anādi-karma-saṁskāra-vaicitryāt), again (punar) that very thing (tad eva) has to be said --viz. the same thing has to be explained-- (vācyam), i.e. "where does the variety (of latent impressions) come from (vaicitryam kutas)?". If (ced) (the cause were) this (ayam) greatness (mahimā) of Niyati and Rāga --categories 11 and 9-- (niyati-rāgayoḥ), (then,) why (kim) are not those two (tau... na) affected by (the same) unfitness (āsamañjasya-bhāginau)?
The independent (anapekṣā) Will of the Lord (īśvara-icchā) is certainly not fit or adequate for being (tu... na kalpate) the cause of duality (bheda-hetuḥ)||80-81||
Stanzas 82 to 96
अथानादित्वमात्रेण युक्तिहीनेन साध्यते।
व्यवस्थेयमलं तर्हि मलेनास्तु वृथामुना॥८२॥
Athānāditvamātreṇa yuktihīnena sādhyate|
Vyavastheyamalaṁ tarhi malenāstu vṛthāmunā||82||
Now (atha), this (iyam) (is my) firm decision (vyavasthā): Enough (alam... astu) then (tarhi) of that useless --lit. "uselessly"-- impurity (malena... vṛthā amunā) which has been proved/established (sādhyate) as devoid of reason/fitness (yukti-hīnena) (and) as only being beginningless (anāditva-mātreṇa)!||82||
तथाहि कर्म तावन्नो यावन्माया न पुद्गले।
व्याप्रियेत न चाहेतुस्तद्वृत्तिस्तन्मितो मलः॥८३॥
इत्थं च कल्पिते मायाकार्ये कर्मणि हेतुताम्।
अनादि कर्म चेद्गच्छेत्किं मलस्योपकल्पनम्॥८४॥
Tathāhi karma tāvanno yāvanmāyā na pudgale|
Vyāpriyeta na cāhetustadvṛttistanmito malaḥ||83||
Itthaṁ ca kalpite māyākārye karmaṇi hetutām|
Anādi karma cedgacchetkiṁ malasyopakalpanam||84||
For example (tathā hi), so long (tāvat) there is no (no) karma (karma) as long as (yāvat) Māyā (māyā) is not (na) engaged (vyāpriyeta) in the individual soul (pudagale). And (ca) without a cause (a-hetuḥ) it is not operative --i.e. karma is not operative-- (na... tad-vṛttiḥ). (Consequently,) mala or impurity (malaḥ) is measured by that --viz. by karma-- (tad-mitaḥ). In this way (ittham), if (ced) beginningless (anādi) karma (karma) becomes the cause (hetutām) of the invented karma which is an effect of Māyā (kalpite māyā-kārye karmaṇi), (then) what (kim) (would the point of) conceiving mala or impurity (malasya upakalpanam)?||83-84||
ननु मा भून्मलस्तर्हि चित्राकारेषु कर्मसु।
सन्तत्यावर्तमानेषु व्यवस्था न प्रकल्पते॥८५॥
Nanu mā bhūnmalastarhi citrākāreṣu karmasu|
Santatyāvartamāneṣu vyavasthā na prakalpate||85||
Let there be no mala or impurity (mā bhūt malaḥ) indeed (nanu)! Then (tarhi), no state is suitable (vyavasthā na prakalpate) with reference to the karma-s of varied form which turn round in succession (citra-ākāreṣu karmasu... santati-āvartamāneṣu)||85||
आदौ मध्ये च चित्रत्वात्कर्मणां न यथा समः।
आत्माकारोऽपि कोऽप्येष भाविकाले तथा भवेत्॥८६॥
Ādau madhye ca citratvātkarmaṇāṁ na yathā samaḥ|
Ātmākāro'pi ko'pyeṣa bhāvikāle tathā bhavet||86||
Just as (yathā), in the beginning (ādau) and (ca) in the middle (madhye), no (couple of karma-s), whatever its form (na... ātma-ākāraḥ api ko'pi eṣaḥ), (are) equal (samaḥ) since the karma-s are varied (citratvāt karmaṇām), so also (tathā) (this couple of karma-s) would not be (na... bhavet) (equal) in a future time (bhāvi-kāle) --Sanskrit is so involved and far-fetched that it is very difficult to translate it properly; other interpretations are welcome--||86||
इत्थमुच्छिन्न एवायं बन्धमोक्षादिकः क्रमः।
अज्ञानाद्बन्धनं मोक्षो ज्ञानादिति परिक्षतम्॥८७॥
विरोधे स्वफले चैते कर्मणी समये क्वचित्।
उदासाते यदि ततः कर्मैतत्प्रतिबुध्यताम्॥८८॥
शिवशक्तिनिपातस्य कोऽवकाशस्तु तावता।
क्वापि काले तयोरेतदौदासीन्यं यदा ततः॥८९॥
कालान्तरे तयोस्तद्वद्विरोधस्यानिवृत्तितः।
अतश्च न फलेतान्ते ताभ्यां कर्मान्तराणि च॥९०॥
रुद्धानि प्राप्तकालत्वाद्गताभ्यामुपभोग्यताम्।
एवं सदैव वार्तायां देहपाते तथैव च॥९१॥
जाते विमोक्ष इत्यास्तां शक्तिपातादिकल्पना।
अथोदासीनतत्कर्मद्वययोगक्षणान्तरे॥९२॥
कर्मान्तरं फलं सूते तत्क्षणेऽपि तथा न किम्।
क्षणान्तरेऽथ ते एव प्रतिबन्धविवर्जिते॥९३॥
फलतः प्रतिबन्धस्य वर्जनं किङ्कृतं तयोः।
कर्मसाम्यं स्वरूपेण न च तत्तारतम्यभाक्॥९४॥
न शिवेच्छेति तत्कार्ये शक्तिपाते न तद्भवेत्।
तिरोभावश्च नामायं स कस्मादुद्भवेत्पुनः॥९५॥
कर्मसाम्येन यत्कृत्यं प्रागेवैतत्कृतं किल।
हेतुत्वे चेश्वरेच्छाया वाच्यं पूर्ववदेव तु॥९६॥
Itthamucchinna evāyaṁ bandhamokṣādikaḥ kramaḥ|
Ajñānādbandhanaṁ mokṣo jñānāditi parikṣatam||87||
Virodhe svaphale caite karmaṇī samaye kvacit|
Udāsāte yadi tataḥ karmaitatpratibudhyatām||88||
Śivaśaktinipātasya ko'vakāśastu tāvatā|
Kvāpi kāle tayoretadaudāsīnyaṁ yadā tataḥ||89||
Kālāntare tayostadvadvirodhasyānivṛttitaḥ|
Ataśca na phaletānte tābhyāṁ karmāntarāṇi ca||90||
Ruddhāni prāptakālatvādgatābhyāmupabhogyatām|
Evaṁ sadaiva vārtāyāṁ dehapāte tathaiva ca||91||
Jāte vimokṣa ityāstāṁ śaktipātādikalpanā|
Athodāsīnatatkarmadvayayogakṣaṇāntare||92||
Karmāntaraṁ phalaṁ sūte tatkṣaṇe'pi tathā na kim|
Kṣaṇāntare'tha te eva pratibandhavivarjite||93||
Phalataḥ pratibandhasya varjanaṁ kiṅkṛtaṁ tayoḥ|
Karmasāmyaṁ svarūpeṇa na ca tattāratamyabhāk||94||
Na śiveccheti tatkārye śaktipāte na tadbhavet|
Tirobhāvaśca nāmāyaṁ sa kasmādudbhavetpunaḥ||95||
Karmasāmyena yatkṛtyaṁ prāgevaitatkṛtaṁ kila|
Hetutve ceśvarecchāyā vācyaṁ pūrvavadeva tu||96||
In this way (ittham), (if all that were true,) this (ayam) process (kramaḥ) of bondage, Liberation, etc. (bandha-mokṣa-ādikaḥ) (would be) extirpated/destroyed (ucchinnaḥ eva), (and the viewpoint that) bondage (bandhanam) (comes) from ignorance (ajñānāt) (and) Liberation (mokṣaḥ) from Knowledge (jñānāt iti) (would be seriously) injured (parikṣatam).
If (yadi), when the very fruits (of two karma-s are) in opposition (virodhe sva-phale ca), these two karma-s (ete karmaṇī), under some circunstances (samaye), somewhere (kvacid), become passive/inactive (udāsāte), then (tatas) let this (third) karma be awakened (karma etad pratibudhyatām)! To that extent (tāvatā), what (kaḥ) occasion (avakāśaḥ tu) (is there) for a descent of the Śiva's Power (śiva-śakti-nipātasya)?
When (yadā), somewhere (kvāpi), at some moment (kāle), this (etad) immobilization --lit. indifference, apathy-- (audāsīnyam) of both (opposing karma-s) (tayoḥ) (happens,) then (tatas) at another moment (kāla-antare) those two (karma-s) should continue the same --lit. like that/in like manner in the case of the two-- (tayoḥ tad-vat) because (their) opposition did not cease (virodhasya-anivṛttitaḥ). On this account (atas ca), (this group of two karma-s) does not bear fruits (na phalet). And (ca) at the end (ante), the other karma-s (karma-antarāṇi) are obstructed (uddhāni) by those two (tābhyām) because the time has come (prāpta-kālatvāt) (and) because the two have been enjoyed (gatābhyām upabhogyatām). When this remains (vārtāyām) in this way (evam) constantly (sadā eva), the body falls (deha-pāte), and (ca) when this happens (jāte) (there is) "full Liberation" (vimokṣaḥ iti). Let the mental creation of Śaktipāta --descent of Power--, etc. cease (āstām śakti-pāta-ādi-kalpanā)!
Now (atha), (someone might reply that) another karma (karma-antaram) begets (sūte) (its) fruit (phalam) at another moment when that association of those two karma-s has immobilized (them both) (udāsīna-tad-karma-dvaya-yoga-kṣaṇa-antare). (If this is the case, the question would be:) Why (kim) is it not (na) so (tathā) at that moment (tatkṣaṇe) too (api)?
(A possible answer to that question might be:) Now (atha), those very two (karma-s) (te eva) bear (their) fruits (phalataḥ) at another moment (kṣaṇa-antare) which does not have opposition (pratibandha-vivarjite). (Nonetheless, a question remains:) What (kim) (is that which) has produced (kṛtam) cessation (varjanam) of opposition (pratibandhasya) between them both (tayoḥ)?
Equality of the karma-s (karma-sāmyam... tad), by its own nature (svarūpeṇa), does not have gradation (na ca... tāratamya-bhāk). Śiva's Will (śiva-icchā) is not (na) so (iti). (And) that (tad) does not either happen (na... bhavet) with reference to Its effect --i.e. Śiva's Will's effect-- (tad-kārye), viz. with reference to Śaktipāta --lit. "descent of Power", i.e. Grace bestowal-- (śakti-pāte).
And (ca) again (punar), this very (thing) (ayam saḥ) called (nāma) concealment (tirobhāvaḥ), where does it arise from (kasmāt udbhavet)? (It cannot be equality of the karma-s because) this (etad) which (yad) (is) the act (of Śaktipāta) (kṛtyam) was previously performed (prāk eva... kṛtam) by equality of the karma-s (karma-sāmyena) indeed (kila).
And (ca) if it is said (vācyam) that the cause is the Will of the Lord (hetutve... īśvara-icchāyāḥ), (then, the situation is) like before (pūrva-vat eva tu)||87-96||
Stanzas 97 to 103
एतेनान्येऽपि येऽपेक्ष्या ईशेच्छायां प्रकल्पिताः।
ध्वस्तास्तेऽपि हि नित्यान्यहेत्वहेत्वादिदूषणात्॥९७॥
Etenānye'pi ye'pekṣyā īśecchāyāṁ prakalpitāḥ|
Dhvastāste'pi hi nityānyahetvahetvādidūṣaṇāt||97||
Even (api) those (te... hi) other (anye api) (causes) which (ye) are conceived (prakalpitāḥ) with reference to the Will of the Lord (apekṣyāḥ īśecchāyām) (are) destroyed (dhvastāḥ) by this (argument) (etena) due to the fault/defect of being permanent, impermanent --lit. another--, with a cause, without a cause, etc. (nitya-anya-hetu-ahetu-ādi-dūṣaṇāt)||97||
वैराग्यं भोगवैरस्यं धर्मः कोऽपि विवेकिता।
सत्सङ्गः परमेशानपूजाद्यभ्यासनित्यता॥९८॥
आपत्प्राप्तिस्तन्निरीक्षा देहे किञ्चिच्च लक्षणम्।
शास्त्रसेवा भोगसङ्घपूर्णता ज्ञानमैश्वरम्॥९९॥
इत्यपेक्ष्यं यदीशस्य दूष्यमेतच्च पूर्ववत्।
व्यभिचारश्च सामस्त्यव्यस्तत्वाभ्यां स्वरूपतः॥१००॥
अन्योन्यानुप्रवेशश्चानुपपत्तिश्च भूयसी।
तस्मान्न मन्महे कोऽयं शक्तिपातविधेः क्रमः॥१०१॥
इत्थं भ्रान्तिविषावेशमूर्च्छानिर्मोकदायिनीम्।
श्रीशम्भुवदनोद्गीर्णां वच्म्यागममहौषधीम्॥१०२॥
देवःस्वतन्त्रचिद्रूपः प्रकाशात्मा स्वभावतः।
रूपप्रच्छादनक्रीडायोगादणुरनेककः॥१०३॥
Vairāgyaṁ bhogavairasyaṁ dharmaḥ ko'pi vivekitā|
Satsaṅgaḥ parameśānapūjādyabhyāsanityatā||98||
Āpatprāptistannirīkṣā dehe kiñcicca lakṣaṇam|
Śāstrasevā bhogasaṅghapūrṇatā jñānamaiśvaram||99||
Ityapekṣyaṁ yadīśasya dūṣyametacca pūrvavat|
Vyabhicāraśca sāmastyavyastatvābhyāṁ svarūpataḥ||100||
Anyonyānupraveśaścānupapattiśca bhūyasī|
Tasmānna manmahe ko'yaṁ śaktipātavidheḥ kramaḥ||101||
Itthaṁ bhrāntiviṣāveśamūrcchānirmokadāyinīm|
Śrīśambhuvadanodgīrṇāṁ vacmyāgamamahauṣadhīm||102||
Devaḥ svatantracidrūpaḥ prakāśātmā svabhāvataḥ|
Rūpapracchādanakrīḍāyogādaṇuranekakaḥ||103||
And (ca), as before (pūrva-vat), this (is the group of causes) (etad) which (yad) is to be considered (apekṣyam) faulty/defective (dūṣyam) in the case of the Lord --i.e. He cannot be forced to bestow His Grace through this group of practices-- (īśasya): "Renunciation/dispassion (vairāgyam), disgust of enjoyment --viz. disgust of the common experiences in worldly life-- (bhoga-vairasyam), a certain type of dharma --i.e. to follow certain rules of dharma-- (dharmaḥ ko'pi), discernment (vivekitā), company of the wise (sat-saṅgaḥ), constancy/steadfastness in the practice of worship, etc. of the Supreme Lord (parama-īśāna-pūjā-ādi-abhyāsa-nityatā), contemplation of misfortune befalling oneself (āpat-prāptiḥ tad-nirīkṣā), some (kiñcid ca) sign (lakṣaṇam) (of spiritual accomplishment) on the body (dehe), worship of the scriptures (śāstra-sevā), fullness of the group of enjoyments --viz. fullness of all the usual experiences in common life-- (bhoga-saṅgha-pūrṇatā) (and) knowledge (jñānam) about the Lord (aiśvaram... iti)".
And (ca) (there is) a deviation/irregularity/transgression (vyabhicāraḥ) either collectively or individually (sāmastya-vyastatvābhyām). (On the other hand, there is) mutual penetration (anyonya-anupraveśaḥ) by its own nature (svarūpatas), and (ca... ca) the argumentation is mostly inconclusive for lack of reasonable grounds (anupapattiḥ... bhūyasī).
Therefore (tasmāt), I do not understand --lit. we do not understand-- (na manmahe) what (kaḥ) this (ayam) succession (kramaḥ) of method(s) (in order to get) Śaktipāta (śakti-pāta-vidheḥ) (really is).
In this way (ittham), I speak (now) (vacmi) about the great plant/medicinal herb of Āgama --of a revealed scripture, i.e. of a scripture written by the Lord Himself-- (āgama-mahā-auṣadhīm) ejected from the Mouth of venerable Śambhu --viz. Śiva-- (śrī-śambhu-vadana-udgīrṇām) (and) which gives liberation from the faint (produced by) the penetration of the poison of confusion/perplexity/error (bhrānti-viṣa-āveśa-mūrcchā-nirmoka-dāyinīm).
The luminous (prakāśa-ātmā) God (devaḥ) (is) Free Consciousness (svatantra-cit-rūpaḥ). Due to His own nature --or also "naturally, spontaneously"-- (svabhāvatas), (He becomes) many (anekakaḥ) atomic souls (aṇuḥ) by means of the Play of concealing (His) Form (rūpa-pracchādana-krīḍā-yogāt)||98-103||
Stanzas 104 to 121
स स्वयं कल्पिताकारविकल्पात्मककर्मभिः।
बध्नात्यात्मानमेवेह स्वातन्त्र्यादिति वर्णितम्॥१०४॥
Sa svayaṁ kalpitākāravikalpātmakakarmabhiḥ|
Badhnātyātmānameveha svātantryāditi varṇitam||104||
It has been described (varṇitam) that (iti) He Himself (saḥ svayam), by (His own) Freedom (svātantryāt), binds (badhnāti) Himself (ātmānam eva) here (iha) by actions consisting of vikalpa-s --i.e. thoughts-- whose forms are conceived/invented (kalpita-ākāra-vikalpa-ātmaka-karmabhiḥ)||104||
स्वातन्त्र्यमहिमैवायं देवस्य यदसौ पुनः।
स्वं रूपं परिशुद्धं सत्स्पृशत्यप्यणुतामयः॥१०५॥
Svātantryamahimaivāyaṁ devasya yadasau punaḥ|
Svaṁ rūpaṁ pariśuddhaṁ satspṛśatyapyaṇutāmayaḥ||105||
This (ayam) (is) the Greatness of the Absolute Freedom (svātantrya-mahimā eva) of God (devasya), that (yad) He (asau), even though (api) identified with the state of an atomic soul --i.e. of an individual soul-- (aṇutā-mayaḥ), touches (spṛśati) again (punar) His own (svam) true (sat) (and) completely pure (pariśuddham) nature (rūpam)||105||
न वाच्यं तु कथं नाम कस्मिंश्चित्पुंस्यसौ तथा।
न हि नाम पुमान्कश्चिद्यस्मिन्पर्यनुयुज्यते॥१०६॥
Na vācyaṁ tu kathaṁ nāma kasmiṁścitpuṁsyasau tathā|
Na hi nāma pumānkaścidyasminparyanuyujyate||106||
But (tu) it is not to be spoken about (na vācyam) (this:) "How possibly (katham nāma) (is) that (asau) like that --i.e. that He touches His own essential nature again-- (tathā) (only) in a certain individual soul (kasmiṁścid puṁsi) (and not in other individual souls)? There is not at all (na hi nāma) any (kaścid) individual soul (pumān) in whom (yasmin) (such an objection) is applicable --by taking the meaning of the root "yuj"-- (paryanuyujyate)||106||
देव एव तथासौ चेत्स्वरूपं चास्य तादृशम्।
तादृक्प्रथास्वभावस्य स्वभावे कानुयोज्यता॥१०७॥
Deva eva tathāsau cetsvarūpaṁ cāsya tādṛśam|
Tādṛkprathāsvabhāvasya svabhāve kānuyojyatā||107||
If (ced) God Himself (devaḥ eva... asau) (is) like that (tathā), and (ca) His (asya) essential nature (svarūpam) (is) such (tādṛśam), (then) what (kā) (is) the applicability (of such objection) (anuyojyatā) with regard to the essential nature (svabhāve) of One whose essential nature is such spreading out --i.e. such expansion-- (tādṛk-prathā-svabhāvasya)?||107||
आहास्मत्परमेष्ठी च शिवदृष्टौ गुरूत्तमः।
पञ्चप्रकारकृत्योक्तिशिवत्वान्निजकर्मणे॥१०८॥
प्रवृत्तस्य निमित्तानामपरेषां क्व मार्गणम्।
छन्नस्वरूपताभासे पुंसि यद्यादृशं फलम्॥१०९॥
तत्राणोः सत एवास्ति स्वातन्त्र्यं कर्मतो हि तत्।
ईश्वरस्य च या स्वात्मतिरोधित्सा निमित्तताम्॥११०॥
साभ्येति कर्ममलयोरतोऽनादिव्यवस्थितिः।
तिरोधिः पूर्णरूपस्यापूर्णत्वं तच्च पूरणम्॥१११॥
प्रति भिन्नेन भावेन स्पृहातो लोलिका मलः।
विशुद्धस्वप्रकाशात्मशिवरूपतया विना॥११२॥
न किञ्चिद्युज्यते तेन हेतुरत्र महेश्वरः।
इत्थं सृष्टिस्थितिध्वंसत्रये मायामपेक्षते॥११३॥
कृत्यै मलं तथा कर्म शिवेच्छैवेति सुस्थितम्।
यत्तु कस्मिंश्चन शिवः स्वेन रूपेण भासते॥११४॥
तत्रास्य नाणुगे तावदपेक्ष्ये मलकर्मणी।
अणुस्वरूपताहानौ तद्गतं हेतुतां कथम्॥११५॥
व्रजेन्मायानपेक्षत्वमत एवोपपादयेत्।
तेन शुद्धः स्वप्रकाशः शिव एवात्र कारणम्॥११६॥
स च स्वाच्छन्द्यमात्रेण तारतम्यप्रकाशकः।
कुलजातिवपुष्कर्मवयोऽनुष्ठानसम्पदः॥११७॥
अनपेक्ष्य शिवे भक्तिः शक्तिपातोऽफलार्थिनाम्।
या फलार्थितया भक्तिः सा कर्माद्यमपेक्षते॥११८॥
ततोऽत्र स्यात्फले भेदो नापवर्गे त्वसौ तथा।
भोगापवर्गद्वितयाभिसन्धातुरपि स्फुटम्॥११९॥
प्राग्भागेऽपेक्षते कर्म चित्रत्वान्नोत्तरे पुनः।
अनाभासितरूपोऽपि तदाभासितयेव यत्॥१२०॥
स्थित्वा मन्त्रादि सङ्गृह्य त्यजेत्सोऽस्य तिरोभवः।
श्रीसारशास्त्रे भगवान्वस्त्वेतत्समभाषत॥१२१॥
Āhāsmatparameṣṭhī ca śivadṛṣṭau gurūttamaḥ|
Pañcaprakārakṛtyoktiśivatvānnijakarmaṇe||108||
Pravṛttasya nimittānāmapareṣāṁ kva mārgaṇam|
Channasvarūpatābhāse puṁsi yadyādṛśaṁ phalam||109||
Tatrāṇoḥ sata evāsti svātantryaṁ karmato hi tat|
Īśvarasya ca yā svātmatirodhitsā nimittatām||110||
Sābhyeti karmamalayorato'nādivyavasthitiḥ|
Tirodhiḥ pūrṇarūpasyāpūrṇatvaṁ tacca pūraṇam||111||
Prati bhinnena bhāvena spṛhāto lolikā malaḥ|
Viśuddhasvaprakāśātmaśivarūpatayā vinā||112||
Na kiñcidyujyate tena heturatra maheśvaraḥ|
Itthaṁ sṛṣṭisthitidhvaṁsatraye māyāmapekṣate||113||
Kṛtyai malaṁ tathā karma śivecchaiveti susthitam|
Yattu kasmiṁścana śivaḥ svena rūpeṇa bhāsate||114||
Tatrāsya nāṇuge tāvadapekṣye malakarmaṇī|
Aṇusvarūpatāhānau tadgataṁ hetutāṁ katham||115||
Vrajenmāyānapekṣatvamata evopapādayet|
Tena śuddhaḥ svaprakāśaḥ śiva evātra kāraṇam||116||
Sa ca svācchandyamātreṇa tāratamyaprakāśakaḥ|
Kulajātivapuṣkarmavayo'nuṣṭhānasampadaḥ||117||
Anapekṣya śive bhaktiḥ śaktipāto'phalārthinām|
Yā phalārthitayā bhaktiḥ sā karmādyamapekṣate||118||
Tato'tra syātphale bhedo nāpavarge tvasau tathā|
Bhogāpavargadvitayābhisandhāturapi sphuṭam||119||
Prāgbhāge'pekṣate karma citratvānnottare punaḥ|
Anābhāsitarūpo'pi tadābhāsitayeva yat||120||
Sthitvā mantrādi saṅgṛhya tyajetso'sya tirobhavaḥ|
Śrīsāraśāstre bhagavānvastvetatsamabhāṣata||121||
(Somānanda,) the best Guru/the most elevated Guru (guru-uttamaḥ) (and) the Guru of the Guru of my --lit. our-- Guru --i.e. the Guru of Utpaladeva who was the Guru of Lakṣmaṇagupta who was one of the twelve Guru-s of Abhinavagupta-- (asmad-parameṣṭhī) said (āha) in (his) Śivadṛṣṭi (śiva-dṛṣṭau): "Since Śiva is said to be (performing) the fivefold act --i.e. manifestation, maintenance and withdrawal of the universe, together with concealment and revelation of one's own essential nature-- (pañca-prakāra-kṛtya-ukti-śivatvāt), where (kva) (is) the act of searching (mārgaṇam) for other causes/reasons (nimittānām apareṣām) in the case of Him who is bent upon (pravṛttasya) His own activity (nija-karmaṇe)?".
When the individual soul has the Splendor of (his) essential nature covered/concealed (channa-svarūpatā-ābhāse puṁsi), whatever (yādṛśam) the fruit (phalam) that (yad) belongs to that true individual soul (aṇoḥ sataḥ eva) in that case (tatra) is (asti) (limited as his) freedom (svātantryam) because (hi) that (fruit) (tad) (comes) from karma (karmatas) --Sanskrit is confusing here--.
And (ca) the Lord's desire to conceal His own Self (īśvarasya ca yā sva-ātma-tirodhitsā... sā) becomes the cause/reason (nimittatām... abhyeti). On this account (atas), both karma and mala or impurity remain without beginning (kamalayoḥ... anādi-vyavasthitiḥ).
Concealment (tirodhiḥ) of (Śiva) whose nature is Full/Perfect (pūrṇa-rūpasya) (is) lack of Fullness/Perfection (apūrṇatvam), and (ca) that --viz. lack of Fullness/Perfection-- (tad) (is) the ardent desire (spṛhā) with reference to (prati) becoming Full (pūraṇam) (again) by means of a dualistic entity --i.e. by means of a dualistic object-- (bhinnena bhāvena). For this reason (atas), the desire (lolikā) (is) mala or impurity (malaḥ).
Without (vinā) the nature of Śiva who is totally Pure and Self-luminous (viśuddha-svaprakāśa-ātma-śiva-rūpatayā) nothing (na kiñcid) is fit or proper (yujyate). For that reason (tena), the Cause (hetuḥ) here (atra) (is) the Great Lord (mahā-īśvaraḥ).
In this way (ittham), it is well established (sushitam) that (iti) Śiva's Will (śiva-icchā eva) requires/stands in need of (apekṣate) Māyā (māyām), mala or impurity (malam) as well as (tathā) karma (karma) for the act (kṛtyai) with reference to the triad of manifestation, maintenance and destruction (of the universe) (sṛṣṭi-sthiti-dhvaṁsa-traye).
Because (yad tu) Śiva (śivaḥ) shines (bhāsate) in someone (kasmiṁścana) in His own form (svena rūpeṇa).
There --i.e. when He wants to bestow Grace upon some lucky soul-- (tatra), in His case --viz. in the case of Śiva-- (asya), mala and karma (mala-karmaṇī) present in an individual soul (aṇu-ge) are certainly not required (na... tāvat apekṣye). How (katham) (can) that --i.e. mala and karma-- (tad) become the cause (gatam hetutām) of the cessation of the essential nature of the individual soul (aṇu-svarūpatā-hānau)? For this reason (atas eva), one would be proving (upapādayet) (that) He becomes independent of Māyā (vrajet māyā-anapekṣatvam) (when He bestows Grace on someone).
On that account (tena), the Pure (śuddhaḥ) (and) Self-luminous (sva-prakāśaḥ) Śiva Himself (śivaḥ eva) (is) here (atra) the cause (kāraṇam).
And (ca) He (saḥ), by means of only (His own) Absolute Freedom (svācchandya-mātreṇa), (is) the Revealer of the gradation (of Śaktipāta or Grace bestowal) (tāratamya-prakāśakaḥ).
Devotion (bhaktiḥ) to Śiva (śive) (and) Śaktipāta (śaktipātaḥ) of those who do not desire fruits (aphala-arthinām) (are) irrespective of (anapekṣya) family, caste, form --i.e. the body--, action, age, religious practice or wealth (kula-jāti-vapus-karma-vayas-anuṣṭhāna-sampadaḥ) --another way to translate this is: "Devotion to Śiva, (which is) irrespective of family, caste, form --i.e. the body, action, age, religious practice or wealth-- (is) Śaktipāta in the case of those who do not desire fruits"--. (Nonetheless,) the devotion (bhaktiḥ sā) which (yā) is furnished with a desire for fruits (phala-arthitayā) needs (apekṣate) action, etc. (karma-ādyam). For that reason (tatas), there is (syāt) here --i.e. in the case of devotion full of desires for fruits-- (atra) diversity (bhedaḥ) with regard to the fruit (phale), but (tu) that (asau) is not (na) like that (tathā) regarding Liberation (apavarge).
Even (api) for someone who connects --i.e. who aims at-- (abhisandhātuḥ) with both (worldly) enjoyment and Liberation (bhoga-apavarga-dvitayā) (there is this situation:) Regarding the first portion --i.e. the attainment of worldly enjoyment-- (prāk-bhāge), he clearly requires (sphuṭam... apekṣate) (his) action (karma), since it is varied (citratvāt); however (punar), regarding the last (portion) --viz. the attainment of Liberation-- (uttare), he does not (na).
Since (yad) he remains --lit. remaining-- (sthitvā) as if (iva) that --i.e. Śaktipāta-- shone on (him) (tad-ābhāsitayā) even though (api) (that Śaktipāta) does not shine (on him) (anābhāsita-rūpaḥ), (and even since) he gives up (tyajet) after accepting (saṅgṛhya) Mantra-s, etc. (mantra-ādi), concealment (of one's own essential nature) (saḥ... tirobhavaḥ) belongs to him (asya) --Sanskrit structure could have been much better; Abhinavagupta is so obsessed about meter that he forgets grammar sometimes--.
The Lord (bhagavān) spoke (samabhāṣata) about this topic (vastu etad) in venerable Sāraśāstra (śrī-sāraśāstre)||108-121||
Stanzas 122 to 132
धर्माधर्मात्मकैर्भावैरनेकैर्वेष्टयेत्स्वयम्।
असन्देहं स्वमात्मानमवीच्यादिशिवान्तके॥१२२॥
तद्वच्छक्तिसमूहेन स एव तु विवेष्टयेत्।
स्वयं बध्नाति देवेशः स्वयं चैव विमुञ्चति॥१२३॥
स्वयं भोक्ता स्वयं ज्ञाता स्वयं चैवोपलक्षयेत्।
स्वयं भुक्तिश्च मुक्तिश्च स्वयं देवी स्वयं प्रभुः॥१२४॥
स्वयमेकाक्षरा चैव यथोष्मा कृष्णवर्त्मनः।
वस्तूक्तमत्र स्वातन्त्र्यात्स्वात्मरूपप्रकाशनम्॥१२५॥
Dharmādharmātmakairbhāvairanekairveṣṭayetsvayam|
Asandehaṁ svamātmānamavīcyādiśivāntake||122||
Tadvacchaktisamūhena sa eva tu viveṣṭayet|
Svayaṁ badhnāti deveśaḥ svayaṁ caiva vimuñcati||123||
Svayaṁ bhoktā svayaṁ jñātā svayaṁ caivopalakṣayet|
Svayaṁ bhuktiśca muktiśca svayaṁ devī svayaṁ prabhuḥ||124||
Svayamekākṣarā caiva yathoṣmā kṛṣṇavartmanaḥ|
Vastūktamatra svātantryātsvātmarūpaprakāśanam||125||
"No doubt (asandeham) (that) He Himself (svayam), from Avīci --a particular hell-- up to Śiva (avīci-ādi-śiva-antake), covers (veṣṭayet) His own Self (sva-mātmānam) with many states of dharma and adharma (dharma-adharma-ātmakaiḥ bhāvaiḥ anekaiḥ). Likewise (tad-vat), He (saḥ) Himself (eva tu) covers (His own Self) (viveṣṭayet) with the multitude of powers (śakti-samūhena). The Lord of the gods (deva-īśaḥ) binds (badhnāti) and (ca eva) liberates (vimuñcati) Himself (svayam... svayam). He Himself (svayam... svayam... svayam... svayam... svayam... svayam... svayam) (is) the enjoyer (bhoktā), the knower (jñātā) and (ca eva) the one who perceives --lit. He perceives-- (upalakṣayet); (He Himself is) worldly enjoyment (bhuktiḥ) and (ca... ca) Liberation (muktiḥ), the Goddess (devī), the Lord (prabhuḥ) and (ca eva) the single syllable --i.e. Sauḥ-- (eka-akṣarā). (Everything is regarding Him) like (yathā) heat (ūṣmā) to fire --lit. one whose way is black-- (kṛṣṇa-vartmanaḥ)".
The thing in question (vastu) which is expressed (uktam) here (atra) (is) the revelation of the nature of His own Self (sva-ātma-rūpa-prakāśanam) through (His) Absolute Freedom (svātantryāt)||122-125||
श्रीमन्निशाकुलेऽप्युक्तं मिथ्याभावितचेतसः।
मलमायाविचारेण क्लिश्यन्ते स्वल्पबुद्धयः॥१२६॥
स्फटिकोपलगो रेणुः किं तस्य कुरुतां प्रिये।
व्योम्नीव नीलं हि मलं मलशङ्कां ततस्त्यजेत्॥१२७॥
Śrīmanniśākule'pyuktaṁ mithyābhāvitacetasaḥ|
Malamāyāvicāreṇa kliśyante svalpabuddhayaḥ||126||
Sphaṭikopalago reṇuḥ kiṁ tasya kurutāṁ priye|
Vyomnīva nīlaṁ hi malaṁ malaśaṅkāṁ tatastyajet||127||
It has also been said (api uktam) in venerable Niśākula (śrīmat-niśākule): "People with a very little intellect (su-alpa-buddhayaḥ), whose minds are soaked in what is false (mithyā-bhāvita-cetasaḥ), are afflicted (kliśyante) by the doubt/hesitation about mala or impurity and Māyā (mala-māyā-vicāreṇa). Oh dear one (priye), what (kim) could an atom of dust situated on a crystal --lit. situated on a crystal-rock-- do (sphaṭika-upala-gaḥ reṇuḥ... kurutām) to it --viz. to the crystal-- (tasya)? Mala or impurity (malam) (is) like (iva) the blue color (nīlam hi) in the sky (vyomni). For that reason (tatas), (a person) should abandon (tyajet) the doubt about mala or impurity (mala-śaṅkām)"||126-127||
श्रीमान्विद्यागुरुश्चाह प्रमाणस्तुतिदर्शने।
धर्माधर्मव्याप्तिविनाशान्तरकाले शक्तेः पातो गाहनिकैर्यः प्रतिपन्नः॥१२८॥
तं स्वेच्छातः सङ्गिरमाणाः स्तवकाद्याः स्वातन्त्र्यं तत्त्वय्यनपेक्षं कथयेयुः।
तारतम्यप्रकाशो यस्तीव्रमध्यममन्दताः॥१२९॥
ता एव शक्तिपातस्य प्रत्येकं त्रैधमास्थिताः।
तीव्रतीव्रः शक्तिपातो देहपातवशात्स्वयम्॥१३०॥
मोक्षप्रदस्तदैवान्यकाले वा तारतम्यतः।
मध्यतीव्रात्पुनः सर्वमज्ञानं विनिवर्तते॥१३१॥
स्वयमेव यतो वेत्ति बन्धमोक्षतयात्मताम्।
तत्प्रातिभं महाज्ञानं शास्त्राचार्यानपेक्षि यत्॥१३२॥
Śrīmānvidyāguruścāha pramāṇastutidarśane|
Dharmādharmavyāptivināśāntarakāle śakteḥ pāto gāhanikairyaḥ pratipannaḥ||128||
Taṁ svecchātaḥ saṅgiramāṇāḥ stavakādyāḥ svātantryaṁ tattvayyanapekṣaṁ kathayeyuḥ|
Tāratamyaprakāśo yastīvramadhyamamandatāḥ||129||
Tā eva śaktipātasya pratyekaṁ traidhamāsthitāḥ|
Tīvratīvraḥ śaktipāto dehapātavaśātsvayam||130||
Mokṣapradastadaivānyakāle vā tāratamyataḥ|
Madhyatīvrātpunaḥ sarvamajñānaṁ vinivartate||131||
Svayameva yato vetti bandhamokṣatayātmatām|
Tatprātibhaṁ mahājñānaṁ śāstrācāryānapekṣi yat||132||
Also (ca), venerable Vidyāguru --i.e. Vidyādhipati-- (śrīmān vidyāguruḥ) said (āha) in the doctrine of Pramāṇastuti (pramāṇastuti-darśane):
The descent (pātaḥ... yaḥ) of Power (śakteḥ) is admitted (pratipannaḥ) by the gāhanika-s --i.e. by the followers of Śaivasiddhānta-- (gāhanikaiḥ) (as taking place) in the intermediate time when there is cessation of the penetration of dharma and adharma (dharma-adharma-vyāpti-vināśa-antara-kāle). Those who praise (You) unanimously (saṅgiramāṇāḥ), (such as) the ones who compose hymns, etc. (stavaka-ādyāḥ), declare (kathayeyuḥ) (that) that (tam) (happens) through Your own Will (sva-icchātas) (and that) that (tad) Absolute Freedom (svātantryam) (residing) in You (tvayi) (is) Independent (anapekṣam).
The manifestation of the gradation (tāratamya-prakāśaḥ yaḥ) of Śaktipāta --lit. descent of Power, viz. Grace bestowal-- (śakti-pātasya) (consists of) those (tāḥ eva) (three levels, namely) intense, intermediate and weak (tīvra-madhyama-mandatāḥ), (and the aforesaid three levels) exist in three ways (traidham āsthitāḥ) in each of them (pratyekam).
Intense-intense (tīvra-tīvraḥ) Śaktipāta (śakti-pātaḥ) itself (svayam) bestows Liberation (mokṣa-pradaḥ) by means of the fall of the body (deha-pāta-vaśāt) at that time (tadā eva) or (vā) at another time (anya-kāle) according to the gradation (of Grace bestowal) (tāratamyatas). However (punar), through intermediate-intense (Śaktipāta) (madhya-tīvrāt) all (sarvam) ignorance (ajñānam) comes to an end (vinivartate). That (tad) through which (yatas) he himself --i.e. a Yogī-- (svayam eva) knows (vetti) that (his) Self (ātmatām) brings abouts both bondage and Liberation (bandha-mokṣatayā) (is) the Great Knowledge (mahā-jñānam) derived from Pratibhā --i.e. intuition-- (prātibham) that (yad) is independent of scriptures and Ācārya-s --i.e. Guru-s-- (śāstra-ācārya-anapekṣi)||128-132||
Stanzas 133 to 141
प्रतिभाचन्द्रिकाशान्तध्वान्तश्चाचार्यचन्द्रमाः।
तमस्तापौ हन्ति दृशं विस्फार्यानन्दनिर्भराम्॥१३३॥
Pratibhācandrikāśāntadhvāntaścācāryacandramāḥ|
Tamastāpau hanti dṛśaṁ visphāryānandanirbharām||133||
And (ca) the Ācārya --i.e. Guru-- who is like the moon --lit. the moon of the Ācārya-- (ācārya-candramāḥ), whose darkness has ceased due to the lunar light of Pratibhā --intuition-- (pratibhā-candrikā-śānta-dhvāntaḥ), removes/destroys (hanti) darkness and heat --i.e. ignorance and pain-- (tamas-tāpau) by opening wide (visphārya) (his) eye(s) (dṛśam) replete with Bliss (ānanda-nirbharām)||133||
स शिष्टः कर्मकर्तृत्वाच्छिष्योऽन्यः कर्मभावतः।
शिष्टः सर्वत्र च स्मार्तपदकालकुलादिषु॥१३४॥
उक्तः स्वयम्भूः शास्त्रार्थप्रतिभापरिनिष्ठितः।
यन्मूलं शासनं तेन न रिक्तः कोऽपि जन्तुकः॥१३५॥
Sa śiṣṭaḥ karmakartṛtvācchiṣyo'nyaḥ karmabhāvataḥ|
Śiṣṭaḥ sarvatra ca smārtapadakālakulādiṣu||134||
Uktaḥ svayambhūḥ śāstrārthapratibhāpariniṣṭhitaḥ|
Yanmūlaṁ śāsanaṁ tena na riktaḥ ko'pi jantukaḥ||135||
He --i.e. the Ācārya or Guru-- (saḥ) (is) learned (śiṣṭaḥ) because he is both object and agent (karma-kartṛtvāt). The disciple (śiṣyaḥ) (is) another --viz. he is different from the Guru-- (anyaḥ) since he is the object --i.e. the object of the activity of his Guru-- (karma-bhāvataḥ).
(An Ācārya or Guru who is) learned (śiṣṭaḥ... ca) in all respects (sarvatra) with reference to what is related to Smṛti, grammar, time, Kula, etc. (smārta-pada-kāla-kula-ādiṣu) (and who is) completely skilled in/acquainted with the (intuitive) understanding of the meaning of the scriptures (śāstra-artha-pratibhā-pariniṣṭhitaḥ) (is) said to be (uktaḥ) Self-existent (svayambhūḥ).
No limited being --lit. no little insect-- (na... ko'pi jantukaḥ) is devoid (riktaḥ) of that --i.e. of that intuitive understanding-- (tena) which (yad) (is) the root (mūlam) instruction (śāsanam)||134-135||
तत्रापि तारतम्योत्थमानन्त्यं दार्ढ्यकम्प्रते।
युक्तिः शास्त्रं गुरुर्वादोऽभ्यास इत्याद्यपेक्षते॥१३६॥
Tatrāpi tāratamyotthamānantyaṁ dārḍhyakamprate|
Yuktiḥ śāstraṁ gururvādo'bhyāsa ityādyapekṣate||136||
Even (api) in that case (tatra), (there is) an infinite number (of degrees of intuitive understanding) (ānantyam) —whose condition is firm or unsteady (dārḍhya-kamprate)— which arises from the (respective) gradation (tāratamya-uttham).
(The unsteady intuitive understanding) requires (apekṣate) reasoning (yuktiḥ), scripture (śāstram), Guru (guruḥ), talking --also "doctrine"-- (vādaḥ), practice (abhyāsaḥ), etc. (iti-ādi)||136||
कम्पमानं हि विज्ञानं स्वयमेव पुनर्व्रजेत्।
कस्यापि दार्ढ्यमन्यस्य युक्त्याद्यैः केवलेतरैः॥१३७॥
Kampamānaṁ hi vijñānaṁ svayameva punarvrajet|
Kasyāpi dārḍhyamanyasya yuktyādyaiḥ kevaletaraiḥ||137||
An unsteady (kampamānam hi) understanding (vijñānam) becomes again firm (punar vrajet... dārḍhyam) by itself (svayam eva) for someone (kasyāpi). (But) for another (person) (anyasya), (it becomes firm) by means of reasoning, etc. (yukti-ādyaiḥ) (either) by itself (or) with (the help of) other (practices) (kevala-itaraiḥ)||137||
यथा यथा परापेक्षातानवं प्रातिभे भवेत्।
तथा तथा गुरुरसौ श्रेष्ठो विज्ञानपारगः॥१३८॥
अन्यतः शिक्षितानन्तज्ञानोऽपि प्रतिभाबलात्।
यद्वेत्ति तत्र तत्रास्य शिवता ज्यायसी च सा॥१३९॥
Yathā yathā parāpekṣātānavaṁ prātibhe bhavet|
Tathā tathā gururasau śreṣṭho vijñānapāragaḥ||138||
Anyataḥ śikṣitānantajñāno'pi pratibhābalāt|
Yadvetti tatra tatrāsya śivatā jyāyasī ca sā||139||
So (tathā tathā) that (asau) Guru (guruḥ) which is fully conversant with vijñāna --i.e. with the special knowledge which is totally spontaneous and natural-- (vijñāna-pāragaḥ) (is) the best (śreṣṭhaḥ) in proportion as (yathā yathā) there is (bhavet) a diminution of the dependence on other (things) (para-apekṣā-tānavam) with regard to the intuition (prātibhe) --strange Sanskrit here, what Abhinavagupta meant is that the best Guru uses more his intuition and depends less on other things--.
Although (api) he has learnt infinite knowledge (śikṣita-ananta-jñānaḥ) in another way (anyatas), his (asya) Śiva-hood (śivatā... ca sā) (is) superior (jyāyasī) wherever (tatra tatra) he knows (vetti) something (yad) by force of Pratibhā or intuition (pratibhā-balāt)||138-139||
न चास्य समयित्वादिक्रमो नाप्यभिषेचनम्।
न सन्तानादि नो विद्याव्रतं प्रातिभवर्त्मनः॥१४०॥
आदिविद्वान्महादेवस्तेनैषोऽधिष्ठितो यतः।
संस्कारास्तदधिष्ठानसिद्ध्यै तत्तस्य तु स्वतः॥१४१॥
Na cāsya samayitvādikramo nāpyabhiṣecanam|
Na santānādi no vidyāvrataṁ prātibhavartmanaḥ||140||
Ādividvānmahādevastenaiṣo'dhiṣṭhito yataḥ|
Saṁskārāstadadhiṣṭhānasiddhyai tattasya tu svataḥ||141||
Neither (na ca) the method/process of becoming a samayī, etc. --Abhinavagupta will explain this in the fifteenth chapter-- (samayitva-ādi-kramaḥ), nor even (na api) consecration (abhiṣecanam), nor (na) the uninterrupted series (of Guru-s), etc. (santāna-ādi), nor (no) the vow of knowledge (vidyā-vratam) (are required) for him who is on the path of Pratibhā (asya... prātibha-vartmanaḥ). (Why?) Because (yatas) he (eṣaḥ) is presided over/governed/inspired (adhiṣṭhitaḥ) by Him (tena) —i.e. (by) the Great God --viz. by Śiva-- (mahā-devaḥ) who is the First Knower/Learned One/Scholar/Sage (ādi-vidvān)—. The rituals of purification (saṁskārāḥ) (were designed) to attain His presiding/government/inspiration (tad-adhiṣṭhāna-siddhyai), but (tu) that (tad) is (already) his (tasya) naturally/spontaneously (svatas)||140-141||
Stanzas 142 to 154
देवीभिर्दीक्षितस्तेन सभक्तिः शिवशासने।
दृढताकम्प्रताभेदैः सोऽपि स्वयमथ व्रतात्॥१४२॥
तपोजपादेर्गुरुतः स्वसंस्कारं प्रकल्पयेत्।
यतो वाजसिनेयाख्य उक्तं सिञ्चेत्स्वयं तनुम्॥१४३॥
इत्याद्युपक्रमं यावदन्ते तत्परिनिष्ठितम्।
अभिषिक्तो भवेदेवं न बाह्यकलशाम्बुभिः॥१४४॥
Devībhirdīkṣitastena sabhaktiḥ śivaśāsane|
Dṛḍhatākampratābhedaiḥ so'pi svayamatha vratāt||142||
Tapojapādergurutaḥ svasaṁskāraṁ prakalpayet|
Yato vājasineyākhya uktaṁ siñcetsvayaṁ tanum||143||
Ityādyupakramaṁ yāvadante tatpariniṣṭhitam|
Abhiṣikto bhavedevaṁ na bāhyakalaśāmbubhiḥ||144||
He was initiated (dīkṣitaḥ) by the goddesses (devībhiḥ). For that reason (tena), he has devotion (sa-bhaktiḥ) for the instruction/scripture of Śiva (śiva-śāsane).
According to the divisions of firmness and unsteadiness (dṛḍhatā-kampratā-bhedaiḥ), he (saḥ api) himself (svayam) should then prepare/invent (atha... prakalpayet) his own ritual of purification (sva-saṁskāram) through a vow (vratāt) (and) through an intense austerity, muttering of a Mantra, etc. (tapas-japa-ādeḥ gurutaḥ).
Because (yatas) it has been mentioned (uktam) in the (Tantra) called Vājasineya (vājasineya-ākhye), beginning with (upakramam): "He himself (svayam) should sprinkle (siñcet) (his own) body (tanum), etc. (iti-ādi)"; and ending with (yāvat ante): "(this whole universe) is in it (tad-pariniṣṭhitam)". "He is (bhavet) thus (evam) consecrated (abhiṣiktaḥ) and not (na) by the waters of an external big pot --by following my logic in the translation I translate "kalaśa" as "big pot" and "kumbha" as "small pot", these terms will be relevant in chapter 15-- (bāhya-kalaśa-ambubhiḥ)"||142-144||
श्रीसर्ववीरश्रीब्रह्मयामलादौ च तत्तथा।
निरूपितं महेशेन कियद्वा लिख्यतामिदम्॥१४५॥
इत्थं प्रातिभविज्ञानं किं किं कस्य न साधयेत्।
यत्प्रातिभाद्वा सर्वं चेत्यूचे शेषमहामुनिः॥१४६॥
Śrīsarvavīraśrībrahmayāmalādau ca tattathā|
Nirūpitaṁ maheśena kiyadvā likhyatāmidam||145||
Itthaṁ prātibhavijñānaṁ kiṁ kiṁ kasya na sādhayet|
Yatprātibhādvā sarvaṁ cetyūce śeṣamahāmuniḥ||146||
That (tad) has been described (nirūpitam) in that way (tathā) in venerable Sarvavīratantra, in venerable Brahmayāmala, etc. (śrī-sarvavīra-śrī-brahmayāmala-ādau) by the Great Lord (mahā-īśena). (Anyway,) let this (additional) little bit be written (kiyat vā likhyatām idam)!
In this way (ittham), what (kim kim) does knowledge (coming) from Pratibhā or intuition (prātibha-vijñānam) not (na) accomplish/conquer (sādhayet) for someone (kasya)? The Great Sage Śeṣa --i.e. Patañjali-- (śeṣa-mahā-muniḥ) said (ūce) that (yad): "Or (vā) through Prātibha --i.e. knowledge which comes to a Yogī before the attainment of discriminative knowledge, in the Pātañjalayoga system-- (prātibhāt), everything (becomes known) (sarvam ca iti)" --this is the aphorism 3.33 in the Pātañjalayogasūtra-s--||145-146||
अन्ये त्वाहुरकामस्य प्रातिभो गुरुरीदृशः।
सामग्रीजन्यता काम्ये तेनारिमन्संस्कृतो गुरुः॥१४७॥
नियतेर्महिमा नैव फले साध्ये निवर्तते।
अभिषिक्तश्चीर्णविद्याव्रतस्तेन फलप्रदः॥१४८॥
Anye tvāhurakāmasya prātibho gururīdṛśaḥ|
Sāmagrījanyatā kāmye tenāsminsaṁskṛto guruḥ||147||
Niyatermahimā naiva phale sādhye nivartate|
Abhiṣiktaścīrṇavidyāvratastena phalapradaḥ||148||
But (tu) others (anye) said (āhuḥ) (that) such a (īdṛśaḥ) Prātibhaguru (prātibhaḥ guruḥ) (is) for someone who is free from desire (akāmasya). For that reason (tena), the generation of a complete collection (of rituals) (sāmagrī-janyatā) with reference to the optional rite (kāmye... asmin) (requires) a Guru (guruḥ) who has been (duly) purified (saṁskṛtaḥ). (Therefore,) greatness/glory (mahimā) regarding sādhya --lit. that which one wants to obtain-- (sādhye) (or) fruit (phale) does not (na eva) depart (nivartate) from Niyati (niyateḥ). On that account (tena), (only a Guru who) has been consecrated (abhiṣiktaḥ) (and) has observed the vow of Knowledge (cīrṇa-vidyā-vrataḥ) bestows (good) fruits (phala-pradaḥ)||147-148||
असदेतदिति प्राहुर्गुरवस्तत्त्वदर्शिनः।
श्रीसोमानन्दकल्याणभवभूतिपुरोगमाः॥१४९॥
तथाहि त्रीशिकाशास्त्रविवृतौ तेऽभ्यधुर्बुधाः।
सांसिद्धिकं यद्विज्ञानं तच्चिन्तारत्नमुच्यते॥१५०॥
तदभावे तदर्थं तदाहृतं ज्ञानमादृतम्।
एवं यो वेत्ति तत्त्वेन तस्य निर्वाणगामिनी॥१५१॥
दीक्षा भवत्यसन्दिग्धा तिलाज्याहुतिवर्जिता।
अदृष्टमण्डलोऽप्येवं यः कश्चिद्वेत्ति तत्त्वतः॥१५२॥
स सिद्धिभाग्भवेन्नित्यं स योगी स च दीक्षितः।
अविधिज्ञो विधानज्ञो जायते यजनं प्रति॥१५३॥
इत्यादिभिस्त्रीशिकोक्तैर्वाक्यैर्माहेश्वरैः स्फुटम्।
ज्ञानं दीक्षादिसंस्कारसतत्त्वमिति वर्णितम्॥१५४॥
Asadetaditi prāhurguravastattvadarśinaḥ|
Śrīsomānandakalyāṇabhavabhūtipurogamāḥ||149||
Tathāhi trīśikāśāstravivṛtau te'bhyadhurbudhāḥ|
Sāṁsiddhikaṁ yadvijñānaṁ taccintāratnamucyate||150||
Tadabhāve tadarthaṁ tadāhṛtaṁ jñānamādṛtam|
Evaṁ yo vetti tattvena tasya nirvāṇagāminī||151||
Dīkṣā bhavatyasandigdhā tilājyāhutivarjitā|
Adṛṣṭamaṇḍalo'pyevaṁ yaḥ kaścidvetti tattvataḥ||152||
Sa siddhibhāgbhavennityaṁ sa yogī sa ca dīkṣitaḥ|
Avidhijño vidhānajño jāyate yajanaṁ prati||153||
Ityādibhistrīśikoktairvākyairmāheśvaraiḥ sphuṭam|
Jñānaṁ dīkṣādisaṁskārasatattvamiti varṇitam||154||
The Guru-s (guravaḥ) who perceive the Truth (tattvadarśinaḥ), led by venerable Somānanda, Kalyāṇa and Bhavabhūti (śrī-somānanda-kalyāṇa-bhavabhūti-purogamāḥ), said (prāhuḥ): "This (etad) (is) false --i.e. it is not true-- (asat... iti)". For instance (tathā hi), those (te) sages (budhāḥ) maintained (abhyadhuḥ) in (their) commentary on Trīśikāśāstra --i.e. on Parātrīśikā-- (trīśikā-śāstra-vivṛtau) that (yad) that (tad) special knowledge (vijñānam) which is natural/innate (sāṁsiddhikam) is said to be (ucyate) the Gem of thought --viz. the Gem yielding all desires-- (cintā-ratnam). In absence of that (tad-abhāve), knowledge (jñānam) whose goal is that --i.e. whose goal is intuitive knowledge-- (tad-artham), which has been procured from that (tad-āhṛtam), (is) respected (ādṛtam).
"(In the case of) someone who (yaḥ) truly (tattvena) knows (vetti) so --i.e. who truly knows the Sauḥ mantra-- (evam), his (tasya) initiation (dīkṣā), (even if) without an oblation with sesamum seeds and clarified butter (tila-ājya-āhuti-varjitā), is (bhavati) undoubted (asandigdhā) (and) leads to Nirvāṇa --viz. Liberation-- (nirvāṇa-gāminī... iti). He (saḥ) who (yaḥ kaścid) truly (tattvatas) knows (vetti) in this way (evam) even if (api) he has not seen the maṇḍala (adṛṣṭa-maṇḍalaḥ) becomes (bhavet) the enjoyer of supernatural powers (siddhi-bhāk) eternally (nityam). He (saḥ... saḥ) (is) a Yogī (yogī) and (ca) is initiated (dīkṣitaḥ). (And) with reference to (prati) the sacrifice (yajanam), (even if) he does not know the prescribed procedure or mode (a-vidhi-jñaḥ), he becomes (jāyate) one who knows the rules --i.e. he becomes one who knows the prescribed procedure or mode-- (vidhāna-jñaḥ), etc. (iti-ādibhiḥ)". Through (these) statements proclaimed in Parātrīśikā --i.e. in the last portion of Rudrayāmalatantra-- by the Great Lord (trīśikā-uktaiḥ vākyaiḥ māhā-īśvaraiḥ), (this intuitive) knowledge --i.e. Prātibhavijñāna-- (jñānam) is clearly described (sphuṭam... varṇitam) (by Him) as "the real nature of all purificatory rituals such as initiation, etc." (dīkṣā-ādi-saṁskāra-satattvam iti)||149-154||
THIS PAGE IS FINISHEED - I CONTINUE MY WORK ON THE NEXT PAGE - NO MISSING STANZAS THEN
Further Information
This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.
For further information about Sanskrit, Yoga and Indian Philosophy; or if you simply want to comment, ask a question or correct a mistake, feel free to contact us: This is our e-mail address.
| Back to 12. 1-25 |  |
Continue to read 13. 155-300 |