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Tantrāloka (Tantraloka): Chapter 13 - stanzas 155 to 301 - Non-dual Shaivism of Kashmir
Śaktipātatirohitī
Introduction
This is the second set of stanzas (from the stanza 155 to the stanza 300) 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 155 to 160
ज्ञानोपायस्तु दीक्षादिक्रिया ज्ञानवियोगिनाम्।
इत्येतदधुनैवास्तां स्वप्रस्तावे भविष्यति॥१५५॥
Jñānopāyastu dīkṣādikriyā jñānaviyoginām|
Ityetadadhunaivāstāṁ svaprastāve bhaviṣyati||155||
The means to (that kind of intuitive) knowledge (jñāna-upāyaḥ), in the case of those who are separated from (this intuitive) knowledge (jñāna-viyoginām), (is) the ritual activity such as initiation, etc. (dīkṣā-ādi-kriyā). Thus (iti), let this cease (etad... āstām) now (adhunā eva). (This topic) will occur (bhaviṣyati) on its own occasion (sva-prastāve)||155||
गुरुशास्त्रप्रमाणादेरप्युपायत्वमञ्जसा।
प्रतिभा परमेवैषा सर्वकामदुघा यतः॥१५६॥
Guruśāstrapramāṇāderapyupāyatvamañjasā|
Pratibhā paramevaiṣā sarvakāmadughā yataḥ||156||
(There is) truly (añjasā) the state of being a means (upāyatvam) too (api) in the case of Guru, scripture, means of knowledge, etc. (guru-śāstra-pramāṇa-ādeḥ) --i.e. Guru, scripture, means of knowledge, etc. are also means--. However (param), this (eṣā) Pratibhā --i.e. intuition-- (pratibhā) (is) supreme (paramā), because (yatas) she is the cow --lit. milch-cow-- yielding all desires (sarva-kāma-dughā)||156||
उपाययोगक्रमतो निरुपायमथाक्रमम्।
यद्रूपं तत्परं तत्त्वं तत्र तत्र सुनिश्चितम्॥१५७॥
Upāyayogakramato nirupāyamathākramam|
Yadrūpaṁ tatparaṁ tattvaṁ tatra tatra suniścitam||157||
It is well determined (suniścitam) here and there (tatra tatra) that (yad) that (tad) Nature (rūpam) (known as) the Supreme (param) Principle (tattvam), (even if) devoid of means (nirupāyam) and (atha) sucession (akramam), (is attained) through the succesive association of means (upāya-yoga-kramatas)||157||
यस्तु प्रातिभबाह्यात्मसंस्कारद्वयसुन्दरः।
उक्तोऽनन्योपकार्यत्वात्स साक्षाद्वरदो गुरुः॥१५८॥
Yastu prātibhabāhyātmasaṁskāradvayasundaraḥ|
Ukto'nanyopakāryatvātsa sākṣādvarado guruḥ||158||
The Guru (saḥ... guruḥ) who (yaḥ tu) is said to be (uktaḥ) beautiful due to two (factors), viz. external purificatory rituals and intuitive (knowledge) (prātibha-bāhya-ātma-saṁskāra-dvaya-sundaraḥ), because he was not helped by others (an-anya-upakāryatvāt), (becomes) a Giver of boons (vara-daḥ) in person (sākṣāt)||158||
स्वमुक्तिमात्रे कस्यापि यावद्विश्वविमोचने।
प्रतिभोदेति खद्योतरत्नतारेन्दुसूर्यवत्॥१५९॥
Svamuktimātre kasyāpi yāvadviśvavimocane|
Pratibhodeti khadyotaratnatārendusūryavat||159||
Pratibhā or intuition (pratibhā) rises (udeti) in someone (kasya api) only for his own Liberation (sva-mukti-mātre) until (yāvat) (it becomes fit) for the Liberation of the universe (viśva-vimocane). (She gradually rises) like a firefly, a gem, a star, the moon and the sun (khadyota-ratna-tāra-indu-sūrya-vat) --i.e. Pratibhā increases her intensity little by little--||159||
ततः प्रातिभसंवित्त्यै शास्त्रमस्मत्कृतं त्विदम्।
योऽभ्यस्येत्स गुरुर्नैव वस्त्वर्था हि विडम्बकाः॥१६०॥
Tataḥ prātibhasaṁvittyai śāstramasmatkṛtaṁ tvidam|
Yo'bhyasyetsa gururnaiva vastvarthā hi viḍambakāḥ||160||
For that reason (tatas), he (saḥ) who (yaḥ) practices (abhyasyet) this (idam) scripture (śāstram) composed by me --lit. composed by us-- (asmad-kṛtam tu) for (the attainment of this) intuitive consciousness (prātibha-saṁvittyai) (becomes) a Guru (guruḥ). Facts (vastu-arthāḥ) are not at all (na eva... hi) cheaters/deceivers (viḍambakāḥ)!||160||
Stanzas 161 to 172
परोपजीविताबुद्ध्या सर्व इत्थं न भासते।
तदुक्त्या न विना वेत्ति शक्तिपातस्य मान्द्यतः॥१६१॥
Paropajīvitābuddhyā sarva itthaṁ na bhāsate|
Taduktyā na vinā vetti śaktipātasya māndyataḥ||161||
Not (na) all (yogī-s) (sarvaḥ) shine (bhāsate) in this way (ittham), because (their) intellects/understanding/perception depend on others (para-upajīvitā-buddhyā). Without (vinā) that speech --i.e. without other's speech-- (tad-uktyā), he does not know (na... vetti) due to the weakness (māndyataḥ) of Śaktipāta --descent of Power, i.e. Grace bestowal-- (śakti-pātasya)||161||
स्फुटमेतच्च शास्त्रेषु तेषु तेषु निरूप्यते।
किरणायां तथोक्तं च गुरुतः शास्त्रतः स्वतः॥१६२॥
ज्ञानयोग्यास्तथा केचिच्चर्यायोग्यास्तथापरे।
श्रीमन्नन्दिशिखातन्त्रे वितत्यैतन्निरूपितम्॥१६३॥
प्रश्नोत्तरमुखेनेति तदभग्नं निरूप्यते।
अनिर्देश्यः शिवस्तत्र कोऽभ्युपायो निरूप्यताम्॥१६४॥
इति प्रश्ने कृते देव्या श्रीमाञ्छम्भुर्न्यरूपयत्।
उपायोऽत्र विवेकैकः स हि हेयं विहापयन्॥१६५॥
ददात्यस्य च सुश्रोणि प्रातिभं ज्ञानमुत्तमम्।
यदा प्रतिभया युक्तस्तदा मुक्तश्च मोचयेत्॥१६६॥
परशक्तिनिपातेन ध्वस्तमायामलः पुमान्।
ननु प्राग्दीक्षया मोक्षोऽधुना तु प्रातिभात्कथम्॥१६७॥
इति देव्या कृते प्रश्ने प्रावर्तत विभोर्वचः।
दीक्षया मुच्यते जन्तुः प्रातिभेन तथा प्रिये॥१६८॥
गुर्वायत्ता तु सा दीक्षा बध्यबन्धनमोक्षणे।
प्रातिभोऽस्य स्वभावस्तु केवलीभावसिद्धिदः॥१६९॥
Sphuṭametacca śāstreṣu teṣu teṣu nirūpyate|
Kiraṇāyāṁ tathoktaṁ ca gurutaḥ śāstrataḥ svataḥ||162||
Jñānayogyāstathā keciccaryāyogyāstathāpare|
Śrīmannandiśikhātantre vitatyaitannirūpitam||163||
Praśnottaramukheneti tadabhagnaṁ nirūpyate|
Anirdeśyaḥ śivastatra ko'bhyupāyo nirūpyatām||164||
Iti praśne kṛte devyā śrīmāñchambhurnyarūpayat|
Upāyo'tra vivekaikaḥ sa hi heyaṁ vihāpayan||165||
Dadātyasya ca suśroṇi prātibhaṁ jñānamuttamam|
Yadā pratibhayā yuktastadā muktaśca mocayet||166||
Paraśaktinipātena dhvastamāyāmalaḥ pumān|
Nanu prāgdīkṣayā mokṣo'dhunā tu prātibhātkatham||167||
Iti devyā kṛte praśne prāvartata vibhorvacaḥ|
Dīkṣayā mucyate jantuḥ prātibhena tathā priye||168||
Gurvāyattā tu sā dīkṣā badhyabandhanamokṣaṇe|
Prātibho'sya svabhāvastu kevalībhāvasiddhidaḥ||169||
And (ca) this (etad) is clearly described/investigated (sphuṭam... nirūpyate) in various (teṣu teṣu) scriptures (śāstreṣu).
It has been said (uktam ca) thus (tathā) in Kiraṇā --viz. in Kiraṇatantra-- (kiraṇāyām) (that knowledge is obtained from) the Guru (gurutas), from the scripture (śāstratas) (and) from Oneself (svatas). So (tathā... tathā), some (kecid) are fit for knowledge (jñāna-yogyāḥ) (while) others (apare) are fit for religious practices --"caryā" also means "mode of behavior" and "regular performance of all rites and customs"-- (caryā-yogyāḥ).
This (etad) has been described/investigated (nirūpitam) in detail (vitatya) in venerable Nandiśikhātantra (śrīmat-nandiśikhātantre) by means of questions and answers (praśna-uttara-mukhena). Thus (iti), that (tad) is (now) entirely described/investigated (abhagnam nirūpyate).
When the question was asked (praśne kṛte) by the Goddess (devyā): "Śiva (śivaḥ) (is) undefinable/indescribable (anirdeśyaḥ), (therefore,) let it be described/defined (nirūpyatām) what (kaḥ) (is) the means (abhyupāyaḥ) there (tatra... iti)? --i.e. what is the means to attain Śiva in that case?--", venerable (śrīmān) Śambhu --i.e. Śiva-- (śambhuḥ) described/defined (the following) (nyarūpayat).
"Here (atra), the means (upāyaḥ) (is) only discernment (viveka-ekaḥ). Oh You who have beautiful hips --Śiva is addressing the Goddess like this-- (suśroṇi), it --i.e. discernment-- (saḥ hi), while making (a person) abandon (vihāpayan) what is to be abandoned (heyam), gives (dadāti) him (asya ca) the most elevated (uttamam) knowledge (jñānam) born from Pratibhā or intuition (prātibham)".
"When (yadā) someone is endowed (yuktaḥ) with Pratibhā or intuition (pratibhayā), then (tadā) (he is) liberated (muktaḥ) and (ca) he liberates (mocayet). (Such a) human being (pumān) is one in whom the mayic mala or impurity has been destroyed --or also "is one in whom Māyā and mala or impurity have been destroyed"-- (dhvasta-māyā-malaḥ) by a supreme descent of Power (para-śakti-nipātena)".
An objection/doubt (nanu): Previously (prāk) (it was stated that) Liberation (mokṣaḥ) (is attained) by initiation (dīkṣayā), but (tu) how (katham) (is it that) now (adhunā) (Liberation is said to be attained) through intuitive knowledge (prātibhāt)?
Thus (iti), when the question was asked (kṛte praśne) by the Goddess (devyā), the word/speech (vacas) of the All-pervasive One (vibhoḥ) began (prāvartata): "Oh dear One (priye), a limited individual --lit. insect-- (jantuḥ) is liberated (mucyate) by initiation (dīkṣayā) as well as (tathā) by intuitive knowledge (prātibhena). But (tu) the initiation (sā dīkṣā) is dependent on the Guru (guru-āyattā) for liberating the bound one from bondage (badhya-bandhana-mokṣaṇe). However (tu), the intuitive knowledge (prātibhaḥ) conferring the complete attainment of the State of Isolation (kevalī-bhāva-siddhi-daḥ) (is) his (asya) essential nature (svabhāvaḥ)||162-169||
केवलस्य ध्रुवं युक्तिः परतत्त्वेन सा ननु।
नृशक्तिशिवमुक्तं हि तत्त्वत्रयमिदं त्वया॥१७०॥
ना बध्यो बन्धने शक्तिः करणं कर्तृतां स्पृशत्।
शिवः कर्तेति तत्प्रोक्तं सर्वं गुर्वागमादणोः॥१७१॥
पुनर्विवेकादुक्तं तदुत्तरोत्तरमुच्यताम्।
कथं विवेकः किं वास्य देवदेव विविच्यते॥१७२॥
Kevalasya dhruvaṁ yuktiḥ paratattvena sā nanu|
Nṛśaktiśivamuktaṁ hi tattvatrayamidaṁ tvayā||170||
Nā badhyo bandhane śaktiḥ karaṇaṁ kartṛtāṁ spṛśat|
Śivaḥ karteti tatproktaṁ sarvaṁ gurvāgamādaṇoḥ||171||
Punarvivekāduktaṁ taduttarottaramucyatām|
Kathaṁ vivekaḥ kiṁ vāsya devadeva vivicyate||172||
"In the case of the one who is isolated (kevalasya), (there is) constantly/certainly (dhruvam) union (yuktiḥ) with the Supreme Principle (para-tattvena)". She --i.e. the Goddess-- (sā) raises an objection (nanu): "This (idam) triad of principles (tattva-trayam) —viz. nara --limited being--, Śakti and Śiva (nṛ-śakti-śivam)— has been mentioned (uktam) by You (tvayā). Nara --i.e. 'nṛ', which declined in Nominative singular becomes 'nā'-- (nā) (is) the bound one (badhya). Śakti (śaktiḥ), the instrument (karaṇam) with reference to (his) bondage (bandhane), touches (spṛśat) doership (kartṛtām). (And) Śiva (śivaḥ) (is) the Doer (kartā). Thus (iti), it is said (proktam) (that) all (sarvam) that (tad) (that) an atomic self --i.e. a soul-- possesses (aṇoḥ) comes from Guru and revealed scripture (guru-āgamāt). (Let) that (tad) which is Higher than the Highest (uttara-uttaram) (and) which is said to be (apprehended) (uktam) through discernment (vvivekāt) be mentioned (ucyatām) again (punar). Oh God of gods (deva-deva), how (katham) is discernment discriminated (vivekaḥ... vivicyate)? (And) what (kim vā) (is) its (purpose) (asya)?"||170-172||
Stanzas 173 to 189
इत्युक्ते परमेशान्या जगादादिगुरुः शिवः।
शिवादितत्त्वत्रितयं तदागमवशाद्गुरोः॥१७३॥
अधरोत्तरगैर्वाक्यैः सिद्धं प्रातिभतां व्रजेत्।
दीक्षासिच्छिन्नपाशत्वाद्भावनाभावितस्य हि॥१७४॥
विकासं तत्त्वमायाति प्रातिभं तदुदाहृतम्।
भस्मच्छन्नाग्निवत्स्फौट्यं प्रातिभे गौरवागमात्॥१७५॥
बीजं कालोप्तसंसिक्तं यथा वर्धेत तत्तथा।
योगयागजपैरुक्तैर्गुरुणा प्रातिभं स्फुटेत्॥१७६॥
Ityukte parameśānyā jagādādiguruḥ śivaḥ|
Śivāditattvatritayaṁ tadāgamavaśādguroḥ||173||
Adharottaragairvākyaiḥ siddhaṁ prātibhatāṁ vrajet|
Dīkṣāsicchinnapāśatvādbhāvanābhāvitasya hi||174||
Vikāsaṁ tattvamāyāti prātibhaṁ tadudāhṛtam|
Bhasmacchannāgnivatsphauṭyaṁ prātibhe gauravāgamāt||175||
Bījaṁ kāloptasaṁsiktaṁ yathā vardheta tattathā|
Yogayāgajapairuktairguruṇā prātibhaṁ sphuṭet||176||
After the Supreme Mistress --i.e. the Goddess-- spoke like that (iti ukte parama-īśānyā), Śiva (śivaḥ), the First Guru (ādi-guruḥ), replied --lit. "He says"-- (jagāt): "The triad of principles (consisting of) Śiva, etc. (śiva-ādi-tattva-tritayam) (is) accomplished (siddham) by the statements (vākyaiḥ) —which reside in questions and answers (adhara-uttara-gaiḥ)— of the Guru (guroḥ) by force of that revealed scripture (tad-āgama-vaśāt). (As a result, the disciple) attains (vrajet) a state of intuitive knowledge (prātibhatām)".
"In the case of someone who has been purified by contemplation (bhāvanā-bhāvitasya hi) since (his) bonds have been cut by the sword of initiation (dīkṣā-asi-chinna-pāśatvāt), the Principle (tattvam... tad) (which) expands (inside him) --expecting 'yad'-- (vikāsam... āyāti) is called (udāhṛtam) intuitive knowledge (prātibham)".
"Clarity (sphauṭyam) regarding intuitive knowledge (prātibhe) (comes) through the traditional doctrine of the Guru-s --there are other ways to translate this compound-- (gaurava-āgamāt) like fire covered by ashes (bhasma-channa-agni-vat). Just as (yathā) a seed (bījam) which has been sown and well sprinkled at the (exact) time (kāla-upta-saṁsiktaṁ) grows (vardheta), so also (tathā) that (tad) intuitive knowledge (prātibham) should become evident (sphuṭet) by means of Yoga, yāga --viz. sacrifice-- and japa --i.e. muttering of a Mantra-- (yoga-yāga-japaiḥ) enunciated (uktaiḥ) by the Guru (guruṇā)"||173-176||
विवेकोऽतीन्द्रियस्त्वेष यदायाति विवेचनम्।
पशुपाशपतिज्ञानं स्वयं निर्भासते तदा॥१७७॥
प्रातिभे तु समायाते ज्ञानमन्यत्तु सेन्द्रियम्।
वागक्षिश्रुतिगम्यं चाप्यन्यापेक्षं वरानने॥१७८॥
तत्त्यजेद्बुद्धिमास्थाय प्रदीपं तु यथा दिवा।
प्रादुर्भूतविवेकस्य स्याच्चिदिन्द्रियगोचरे॥१७९॥
दूराच्छ्रुत्यादिवेधादिवृद्धिक्रीडाविचित्रिता।
सर्वभावविवेकात्तु सर्वभावपराङ्मुखः॥१८०॥
क्रीडासु सुविरक्तात्मा शिवभावैकभावितः।
माहात्म्यमेतत्सुश्रोणि प्रातिभस्य विधीयते॥१८१॥
स्वच्छायादर्शवत्पश्येद्बहिरन्तर्गतं शिवम्।
हेयोपादेयतत्त्वज्ञस्तदा ध्यायेन्निजां चितिम्॥१८२॥
सिद्धिजालं हि कथितं परप्रत्ययकारणम्।
इहैव सिद्धाः कायान्ते मुच्येरन्निति भावनात्॥१८३॥
परभावनदार्ढ्यात्तु जीवन्मुक्तो निगद्यते।
एतत्ते प्रातिभे भेदे लक्षणं समुदाहृतम्॥१८४॥
शापानुग्रहकार्येषु तथाभ्यासेन शक्तता।
तेषूदासीनतायां तु मुच्यते मोचयेत्परान्॥१८५॥
भूतेन्द्रियादियोगेन बद्धोऽणुः संसरेद्ध्रुवम्।
स एव प्रतिभायुक्तः शक्तितत्त्वं निगद्यते॥१८६॥
तत्पातावेशतो मुक्तः शिव एव भवार्णवात्।
नन्वाचार्यात्सेन्द्रियं तज्ज्ञानमुक्तमतीन्द्रियम्॥१८७॥
विवेकजं च तद्बुद्ध्या तत्कथं स्यान्निरिन्द्रियम्।
इति पृष्टोऽभ्यधात्स्वान्तधियोर्जाड्यैकवासनात्॥१८८॥
अक्षत्वं प्रविवेकेन तच्छित्तौ भासकः शिवः।
संस्कारः सर्वभावानां परता परिकीर्तिता॥१८९॥
Viveko'tīndriyastveṣa yadāyāti vivecanam|
Paśupāśapatijñānaṁ svayaṁ nirbhāsate tadā||177||
Prātibhe tu samāyāte jñānamanyattu sendriyam|
Vāgakṣiśrutigamyaṁ cāpyanyāpekṣaṁ varānane||178||
Tattyajedbuddhimāsthāya pradīpaṁ tu yathā divā|
Prādurbhūtavivekasya syāccidindriyagocare||179||
Dūrācchrutyādivedhādivṛddhikrīḍāvicitritā|
Sarvabhāvavivekāttu sarvabhāvaparāṅmukhaḥ||180||
Krīḍāsu suviraktātmā śivabhāvaikabhāvitaḥ|
Māhātmyametatsuśroṇi prātibhasya vidhīyate||181||
Svacchāyādarśavatpaśyedbahirantargataṁ śivam|
Heyopādeyatattvajñastadā dhyāyennijāṁ citim||182||
Siddhijālaṁ hi kathitaṁ parapratyayakāraṇam|
Ihaiva siddhāḥ kāyānte mucyeranniti bhāvanāt||183||
Parabhāvanadārḍhyāttu jīvanmukto nigadyate|
Etatte prātibhe bhede lakṣaṇaṁ samudāhṛtam||184||
Śāpānugrahakāryeṣu tathābhyāsena śaktatā|
Teṣūdāsīnatāyāṁ tu mucyate mocayetparān||185||
Bhūtendriyādiyogena baddho'ṇuḥ saṁsareddhruvam|
Sa eva pratibhāyuktaḥ śaktitattvaṁ nigadyate||186||
Tatpātāveśato muktaḥ śiva eva bhavārṇavāt|
Nanvācāryātsendriyaṁ tajjñānamuktamatīndriyam||187||
Vivekajaṁ ca tadbuddhyā tatkathaṁ syānnirindriyam|
Iti pṛṣṭo'bhyadhātsvāntadhiyorjāḍyaikavāsanāt||188||
Akṣatvaṁ pravivekena tacchittau bhāsakaḥ śivaḥ|
Saṁskāraḥ sarvabhāvānāṁ paratā parikīrtitā||189||
"But (tu) when (yadā) this (eṣaḥ) discrimination (vivekaḥ) which is beyond the (reach of the) indriya-s --i.e. beyond the reach of the 5 Powers of perception and the 5 Powers of action-- (atīndriyaḥ) becomes subtle discernment (vivecanam), then (tadā) knowledge about bound one, bond and Lord (paśu-pāśa-pati-jñānam) shines forth (nirbhāsate) by itself (svayam). Oh lovely-faced One --i.e. Oh Goddess-- (vara-ānane), when the intuitive knowledge does come (prātibhe tu samāyāte), (he --i.e. the Yogī--,) after resorting to (āsthāya) (his) intellect (buddhim), should abandon (tyajet) —just as (yathā) (he) certainly (abandons) a lamp (pradīpam tu) in the daytime (divā)— (all) that (tad), viz. (all) other (anyat tu) knowledge (jñānam) relating to indriya-s --lit. with indriya-s-- (sa-indriyam), obtainable through speech, sight and hearing (vāk-akṣi-śruti-gamyam) and (ca) which even depends on another (api anya-apekṣam)".
"Consciousness (cit) of someone in whom (this subtle) discernment has become manifest (prādurbhūta-vivekasya) is (syāt) in the sphere of the indriya-s (indriya-gocare) (and) is diversified by the play of the (capacity of) hearing at a great distance, etc., the piercing/perforation (of the inner cakras), etc. and the enlargement (of his own body) (dūrāt śruti-ādi-vedha-ādi-vṛddhi-krīḍā-vicitritā)".
"(The Yogī) who shuns all the entities --i.e. objects in Saṁsāra-- (sarva-bhāva-parāṅmukhaḥ) through (his) discernment of all entities (sarva-bhāva-vivekāt tu) is very indifferent to (su-virakta-ātmā) to the plays --Abhinavagupta refers to supernatural powers-- (krīḍāsu). He is only engrossed with the State of Śiva (śiva-bhāva-eka-bhāvitaḥ). Oh You who have beautiful hips (suśroṇi), this (etad) Exalted State (māhātmyam) is alloted (vidhīyate) to intuitive knowledge (prātibhasya). (This Yogī) sees (paśyet) Śiva (śivam) residing inside and outside (bahis-antar-gatam), just as (he sees his) reflection in a mirror (sva-chāyā-ādarśa-vat)".
"He who knows the truth of what is to be abandoned and what is to be accepted (heya-upādeya-tattva-jñaḥ) should then meditate (tadā dhyāyet) on his own Consciousness (nijām citim)".
"The net of supernatural powers (siddhi-jālam hi) is said to be (kathitam) the cause of 'pratyaya" in others --'pratyaya' means 'conviction, faith, confidence, idea, etc.'-- (para-pratyaya-kāraṇam) by (their) contemplating (bhāvanāt): 'Right here (iha eva) the Siddha-s --i.e. the possessors of siddhi-s or supernatural powers-- (siddhāḥ) are liberated (mucyeran) at the end of the body --viz. when the body dies-- (kāya-ante... iti)'".
"He is said to be (nigadyate) liberated while living (jīvanmuktaḥ) due to firmness of (his) contemplation of the Supreme (Principle) (para-bhāvana-dārḍhyāt tu). This (etad) is said to be (samudāhṛtam) the characteristic (lakṣaṇam) with reference to Your --i.e. of the Goddess-- (te) kind of intuitive knowledge (prātibhe bhede)".
"By practicing (abhyāsena) so (tathā), (there is) power (śaktatā) regarding the acts of (giving) Grace or cursing (śāpa-anugraha-kāryeṣu)".
"But (tu) when there is indifference (udāsīnatāyām) to them --i.e. to those supernatural powers-- (teṣu), he becomes liberated (mucyate) (and) liberates (mocayet) others (parān)".
"The atomic soul (aṇuḥ), bound (baddhaḥ) by (its) association with gross elements, indriya-s, etc. (bhūta-indriya-ādi-yogena), transmigrates (saṁsaret) indeed (dhruvam). It himself --i.e. the same same atomic soul-- (saḥ eva), (when) endowed with Pratibhā or intuition (pratibhā-yuktaḥ), is said to be (nigadyate) the Śakti category (śakti-tattvam). Penetrated by the descent of that (Śakti) (tad-pāta-āveśatas), (this soul is) Śiva Himself (śivaḥ eva) (and) is liberated (muktaḥ) from the ocean of Saṁsāra --i.e. of transmigratory existence-- (bhava-arṇavāt)".
An objection/doubt (by the Goddess) (nanu): "That (tad) knowledge (jñānam) (coming) from the Ācārya or Guru (ācāryāt) is said to be (uktam) relating to the indriya-s (sa-indriyam) while (ca) (knowledge) born from discernment (viveka-jam) (is) beyond the (reach of the) indriya-s (atīndriyam). How (katham) could it (which is produced) by that intellect be (tad-buddhyā tad... syāt) devoid of indriya-s (nis-indriyam)?".
So (iti) asked (pṛṣṭaḥ), (Śiva) said (abhyadhāt): "(There is) the state of organ of senses (akṣatvam) in the case of both the mind and the intellect (svānta-dhiyoḥ) as (they are affected by) one impression of insentience (jāḍya-eka-vāsanāt). (After removing that,) Śiva (śivaḥ) shines (bhāsakaḥ) in that mind --expecting "taccittau", there is a typo here and in the Jayaratha's commentary too-- (tad-chittau) by discernment (pravivekena)".
"The latent impression (of insentience) (saṁskāraḥ) is said to be (parikīrtitā) condition of 'another' --i.e. duality-- (paratā) in the case of all entities (sarva-bhāvānām)"||177-189||
Stanzas 190 to 207
मनोबुद्धी न भिन्ने तु कस्मिंश्चित्कारणान्तरे।
विवेके कारणे ह्येते प्रभुशक्त्युपबृंहिते॥१९०॥
Manobuddhī na bhinne tu kasmiṁścitkāraṇāntare|
Viveke kāraṇe hyete prabhuśaktyupabṛṁhite||190||
"Mind and intellect (manas-buddhī) are not different/separate (from the Lord) (na bhinne) when there is some other cause --according to Jayaratha, Abhinavagupta is referring to Śuddhavidyā, not the category 5 but the Absolute Freedom of Śiva-- (kasmiṁścid kāraṇa-antare). (When there is Śuddhavidyā,) these two (ete), magnified by the Power of the Lord (prabhu-śakti-upabṛṁhite), (become) the causes (kāraṇe) of discernment (viveke)"||190||
न मनोबुद्धिहीनस्तु ज्ञानस्याधिगमः प्रिये।
परभावात्तु तत्सूक्ष्मं शक्तितत्त्वं निगद्यते॥१९१॥
Na manobuddhihīnastu jñānasyādhigamaḥ priye|
Parabhāvāttu tatsūkṣmaṁ śaktitattvaṁ nigadyate||191||
"Oh dear One --it refers to the Goddess-- (priye), however (tu), there is no (na) acquisition (adhigamaḥ) of knowledge (jñānasya) without mind and intellect (manas-buddhi-hīnaḥ). Due to the existence of (their) supreme (aspect) --i.e. of the supreme aspect of mind and intellect-- (para-bhāvāt tu), that (tad) subtle (aspect of theirs) (sūkṣmam) is said to be (nigadyate) the Śakti category (śakti-tattvam)"||191||
विवेकः सर्वभावानां शुद्धभावान्महाशयः।
बुद्धितत्त्वं तु त्रिगुणमुत्तमाधममध्यमम्॥१९२॥
अणिमादिगतं चापि बन्धकं जडमिन्द्रियम्।
ननु प्रातिभतो मुक्तौ दीक्षया किं शिवाध्वरे॥१९३॥
Vivekaḥ sarvabhāvānāṁ śuddhabhāvānmahāśayaḥ|
Buddhitattvaṁ tu triguṇamuttamādhamamadhyamam||192||
Aṇimādigataṁ cāpi bandhakaṁ jaḍamindriyam|
Nanu prātibhato muktau dīkṣayā kiṁ śivādhvare||193||
"Discernment (vivekaḥ), due to (its) pure existence (śuddha-bhāvāt), (is) the great abode/receptacle/vessel (mahā-āśayaḥ) of all the entities (sarva-bhāvānām)".
"The intellect category --category 14-- (buddhi-tattvam tu) has three qualities (triguṇam): Best, lowest and intermediate (uttama-adhama-madhyamam). And even (ca api) it --i.e. the intellect category-- is relating to the capacity to become small like an atom, etc. (aṇimā-ādi-gatam). (When the intellect category is like this,) it binds (bandhakam) (and acts like) an inert (jaḍam) indriya (indriyam)".
(The Goddess raises) an objection (nanu): "In Liberation (muktau) through intuitive knowledge (prātibhatas), what is the point of initiation (dīkṣayā kim) into the Sky of Śiva --this is the literal meaning-- (śiva-adhvare)?"||192-193||
ऊचेऽज्ञाना हि दीक्षायां बालवालिशयोषितः।
पाशच्छेदाद्विमुच्यन्ते प्रबुद्ध्यन्ते शिवाध्वरे॥१९४॥
तस्माद्दीक्षा भवत्येषु कारणत्वेन सुन्दरि।
दीक्षया पाशमोक्षे तु शुद्धभावाद्विवेकजम्॥१९५॥
इत्येष पठितो ग्रन्थः स्वयं ये बोद्धुमक्षमाः।
तेषां शिवोक्तिसंवादाद्बोधो दार्ढ्यं व्रजेदिति॥१९६॥
श्रीमन्निशाटने चात्मगुरुशास्त्रवशात्त्रिधा।
ज्ञानं मुख्यं स्वोपलब्धि विकल्पार्णवतारणम्॥१९७॥
मन्त्रात्मभूतद्रव्यांशदिव्यतत्त्वादिगोचरा।
शङ्का विकल्पमूला हि शाम्येत्स्वप्रत्ययादिति॥१९८॥
Ūce'jñānā hi dīkṣāyāṁ bālavāliśayoṣitaḥ|
Pāśacchedādvimucyante prabuddhyante śivādhvare||194||
Tasmāddīkṣā bhavatyeṣu kāraṇatvena sundari|
Dīkṣayā pāśamokṣe tu śuddhabhāvādvivekajam||195||
Ityeṣa paṭhito granthaḥ svayaṁ ye boddhumakṣamāḥ|
Teṣāṁ śivoktisaṁvādādbodho dārḍhyaṁ vrajediti||196||
Śrīmanniśāṭane cātmaguruśāstravaśāttridhā|
Jñānaṁ mukhyaṁ svopalabdhi vikalpārṇavatāraṇam||197||
Mantrātmabhūtadravyāṁśadivyatattvādigocarā|
Śaṅkā vikalpamūlā hi śāmyetsvapratyayāditi||198||
(Śiva) said (ūce): "The ignorant (ajñānāḥ hi), i.e. children, fools and women (bāla-vāliśa-yoṣitaḥ), become liberated (vimucyante) during initiation (dīkṣāyām) by severing (their) bonds (pāśa-chedāt). (As a result,) they wake up (prabuddhyante) in the Sky of Śiva --this is the literal meaning of "adhvara", i.e. Sky; now if you consider that maybe "adhvara" was originally "adhvā" (path, road, way), then you could say that "They wake up on the Path of Śiva", which makes more sense but is far-fetched-- (śiva-adhvare). Therefore (tasmāt), oh Beautiful Woman (sundari), initiation (dīkṣā) becomes the cause (of Liberation) (bhavati... kāraṇatvena) for them (eṣu). When there is (in their case) Liberation from bonds (pāśa-mokṣe tu) by means of initiation (dīkṣayā), (intuitive knowledge) born from discernment (viveka-jam) (emerges) due to (its) pure existence (śuddha-bhāvāt)".
Thus (iti), this (eṣaḥ) book --i.e. Nandiśikhātantra-- (granthaḥ) has been read/studied/mentioned (paṭhitaḥ) (so that) consciousness (bodhaḥ) of those (teṣām) who (ye) cannot (akṣamāḥ) understand (boddhum) by themselves (svayam) "(will) become firm (dārḍhyam vrajet iti)" through the conversation (full of) the words of Śiva (śiva-ukti-saṁvādāt).
And (ca) in venerable Niśāṭanatantra (śrīmat-niśāṭane) (it is said:) "Knowledge (jñānam) is of three types (tridhā) according to Self, Guru and scripture (ātma-guru-śāstra-vaśāt). The main (knowledge) (mukhyam) (is) Self-realization --i.e. to perceive/realize one's own Self directly-- (sva-upalabdhi) that enables (a person) to cross the ocean of vikalpa-s --viz. of thoughts-- (vikalpa-arṇava-tāraṇam). Through one's own conviction (sva-pratyayāt iti), the doubt (śaṅkā) rooted in vikalpa (vikalpa-mūlā hi) (and) whose field of action is mantra-s, Self, gross elements, substances and aspects (in the sacrifice), divine (rituals), the (Supreme) Principle, etc. (mantra-ātma-bhūta-dravya-aṁśa-divya-tattva-ādi-gocarā) comes to an end (śāmyet)"||194-198||
एनमेवार्थमन्तःस्थं गृहीत्वा मालिनीमते।
एवमस्यात्मनः काले कस्मिंश्चिद्योग्यतावशात्॥१९९॥
शैवी सम्बध्यते शक्तिः शान्ता मुक्तिफलप्रदा।
तत्सम्बन्धात्ततः कश्चित्तत्क्षणादपवृज्यते॥२००॥
इत्युक्त्वा तीव्रतीव्राख्यविषयं भाषते पुनः।
अज्ञानेन सहैकत्वं कस्यचिद्विनिवर्तते॥२०१॥
रुद्रशक्तिसमाविष्टः स यियासुः शिवेच्छया।
भुक्तिमुक्तिप्रसिद्ध्यर्थं नीयते सद्गुरुं प्रति॥२०२॥
तमाराध्य ततस्तुष्टाद्दीक्षामासाद्य शाङ्करीम्।
तत्क्षणाद्वोपभोगाद्वा देहपाताच्छिवं व्रजेत्॥२०३॥
अस्यार्थ आत्मनः काचित्कलनामर्शनात्मिका।
स्वं रूपं प्रति या सैव कोऽपि काल इहोदितः॥२०४॥
योग्यता शिवतादात्म्ययोगार्हत्वमिहोच्यते।
पूर्वं किं न तथा कस्मात्तदैवेति न सङ्गतम्॥२०५॥
तथाभासनमुज्झित्वा न हि कालोऽस्ति कश्चन।
स्वातन्त्र्यात्तु तथाभासे कालशक्तिर्विजृम्भताम्॥२०६॥
न तु पर्यनुयुक्त्यै सा शिवे तन्महिमोदिता।
ननु शैवी महाशक्तिः सम्बद्धैवात्मभिः स्थिता।
सत्यं साच्छादनात्मा तु शान्ता त्वेषा स्वरूपदृक्॥२०७॥
Enamevārthamantaḥsthaṁ gṛhītvā mālinīmate|
Evamasyātmanaḥ kāle kasmiṁścidyogyatāvaśāt||199||
Śaivī sambadhyate śaktiḥ śāntā muktiphalapradā|
Tatsambandhāttataḥ kaścittatkṣaṇādapavṛjyate||200||
Ityuktvā tīvratīvrākhyaviṣayaṁ bhāṣate punaḥ|
Ajñānena sahaikatvaṁ kasyacidvinivartate||201||
Rudraśaktisamāviṣṭaḥ sa yiyāsuḥ śivecchayā|
Bhuktimuktiprasiddhyarthaṁ nīyate sadguruṁ prati||202||
Tamārādhya tatastuṣṭāddīkṣāmāsādya śāṅkarīm|
Tatkṣaṇādvopabhogādvā dehapātācchivaṁ vrajet||203||
Asyārtha ātmanaḥ kācitkalanāmarśanātmikā|
Svaṁ rūpaṁ prati yā saiva ko'pi kāla ihoditaḥ||204||
Yogyatā śivatādātmyayogārhatvamihocyate|
Pūrvaṁ kiṁ na tathā kasmāttadaiveti na saṅgatam||205||
Tathābhāsanamujjhitvā na hi kālo'sti kaścana|
Svātantryāttu tathābhāse kālaśaktirvijṛmbhatām||206||
Na tu paryanuyuktyai sā śive tanmahimoditā|
Nanu śaivī mahāśaktiḥ sambaddhaivātmabhiḥ sthitā|
Satyaṁ sācchādanātmā tu śāntā tveṣā svarūpadṛk||207||
In Mālinīmatatantra --i.e. in Mālinīvijayottaratantra-- (mālinīmate), apprehending (gṛhītvā) this (enam eva) internal (antaḥstham) reality (artham), (Śiva said): "Thus (evam), in the case of this Ātmā or Self (asya ātmanaḥ), on account of his fitness --due to the fitness of this Ātmā-- (yogyatā-vaśāt), at some moment (kāle kasmiṁścid), the peaceful (śāntā) Power (śaktiḥ) of Śiva (śaivī) who is the bestower of the fruit of spiritual Liberation (mukti-phala-pradā) is contacted (by him --by Ātmā--) --i.e. there is a connection with such a Power-- (sambadhyate). After that connection with Her --with the Power of Śiva-- (tad-sambandhāt tatas), someone (kaścid) is immediately released (tad-kṣaṇāt apavṛjyate)". Having said so (iti uktvā), (referring to Śaktipāta) whose sphere of influence is called "intense-intense" (tīvra-tīvra-ākhya-viṣayam), (Śiva) speaks (bhāṣate) again (punar): "In the case of someone (else) (kasyacid), (his) union (ekatvam) with (saha) ignorance (ajñānena) ceases (vinivartate) (after some time). The one who, being engrossed in the Power of Rudra --Śiva--, desires to go (to a true Guru) (rudra-śakti-samāviṣṭaḥ saḥ yiyāsuḥ), (then,) by the Will of Śiva (śiva-icchayā), he is led (nīyate) toward a true Guru (sat-gurum prati) in order to get wordly enjoyment and spiritual Liberation (bhukti-mukti-prasiddhi-artham). After worshiping (ārādhya) him --i.e. after worshiping the true Guru-- (tam) (and) after obtaining (āsādya) the initiation of Śaṅkara --Śiva-- (dīkṣām... śāṅkarīm) from that pleased (Guru) (tatas tuṣṭāt), (the real seeker) immediately (gets worldly enjoyment and spiritual Liberation, and dies) (tad-kṣaṇāt) or (vā... vā) after enjoying (for some time while living) (upabhogāt), he attains Śiva (śivam vrajet) after the body falls (deha-pātāt)".
Its (asya) meaning (arthaḥ): In the case of Ātmā or Self (ātmanaḥ), a certain (kācid) activity (kalanā...sā eva) which (yā) has to do with awareness (āmarśana-ātmikā) (is directed) toward (prati) one's own nature (svam rūpam). (That is why) it was said (uditaḥ) here (iha) "some (ko'pi) time (kālaḥ)". Fitness (yogyatā) (of this Ātmā) is said (ucyate) here (iha) to be worthy of (having) union and identification with Śiva (śiva-tādātmya-yoga-arhatvam).
(To object like this:) "Why (kim... kasmāt) (did it happen) so (tathā) at that precise moment (tadā eva) and not (na) before (pūrvam... iti)?", it is not proper (na saṅgatam), (because) apart from the manifestation (ābhāsanam ujjhitvā) in that manner (tathā), there is no time at all (na hi kālaḥ asti kaścana).
Thus manifested (tathā ābhāse) through (His) Absolute Freedom (svātantryāt tu), the power of time (kāla-śaktiḥ) expands (vijṛmbhatām). That (sā) greatness/might/glory of its --i.e. of the power of time-- (tad-mahimā) which has arisen (uditā) in Śiva (śive) is not at all (na tu) to censure (Him) --strange meaning, but "paryanuyukti" means "censure"-- (paryanuyuktyai).
An objection/doubt (nanu): The Great Power (mahā-śaktiḥ) of Śiva (śaivī) remains (sthitā) connected (sambaddhā) with the selves --i.e. with the individual souls-- (ātmabhiḥ). (Abhinavagupta says now:) True (satyam), but (tu) (only when this Great Power) acts as a covering (sa-ācchādana-ātmā). Nonetheless (tu), (when) this (Great Power) (eṣā) (is) peaceful (śāntā) (it) perceives (one's own) essential nature (svarūpa-dṛk)||199-207||
Stanzas 208 to 212
क्षोभो हि भेद एवैक्यं प्रशमस्तन्मयी ततः॥२०८॥
Kṣobho hi bheda evaikyaṁ praśamastanmayī tataḥ||208||
Agitation (kṣobhaḥ) (is) undoubtedly (hi) duality (bhedaḥ eva), (while) unity (aikyam) (is) peace (praśamaḥ). Thus (tatas), (the Great Power of Śiva) consists of that (double nature) (tad-mayī)||208||
तया शान्त्या तु सम्बद्धः स्थितः शक्तिस्वरूपभाक्।
त्यक्ताणुभावो भवति शिवस्तच्छक्तिदार्ढ्यतः॥२०९॥
Tayā śāntyā tu sambaddhaḥ sthitaḥ śaktisvarūpabhāk|
Tyaktāṇubhāvo bhavati śivastacchaktidārḍhyataḥ||209||
He who remains (sthitaḥ) connected (sambaddhaḥ) with that Peace (tayā śāntyā tu) has the essential nature of Śakti (śakti-svarūpa-bhāk). (Such a Yogī) who has abandoned the state of atomic individual soul (tyakta-aṇu-bhāvaḥ) becomes (bhavati) Śiva (śivaḥ) through the firmness of that Śakti or Power (tad-śakti-dārḍhyatas)||209||
तत्रापि तारतम्यादिवशाच्छीघ्रचिरादितः।
देहपातो भवेदस्य यद्वा काष्ठादितुल्यता॥२१०॥
समस्तव्यवहारेषु पराचीनितचेतनः।
तीव्रतीव्रमहाशक्तिसमाविष्टः स सिध्यति॥२११॥
एवं प्राग्विषयो ग्रन्थ इयानन्यत्र तु स्फुटम्।
ग्रन्थान्तरं मध्यतीव्रशक्तिपातांशसूचकम्॥२१२॥
Tatrāpi tāratamyādivaśācchīghracirāditaḥ|
Dehapāto bhavedasya yadvā kāṣṭhāditulyatā||210||
Samastavyavahāreṣu parācīnitacetanaḥ|
Tīvratīvramahāśaktisamāviṣṭaḥ sa sidhyati||211||
Evaṁ prāgviṣayo grantha iyānanyatra tu sphuṭam|
Granthāntaraṁ madhyatīvraśaktipātāṁśasūcakam||212||
Even (api) there (tatra), according to the gradation (of intensity of Śaktipāta), etc. (tāratamya-ādi-vaśāt), there is (bhavet) the fall of the body (deha-pātaḥ) quickly or after some time, etc. (śīghra-cira-āditas), or else (yad vā) (there could be) for it --i.e. for the body-- (asya) a state where it is identical with a log, etc. (kāṣṭhā-ādi-tulyatā).
He (saḥ) succeds (sidhyati) who is absorbed in the Great Śakti (in her aspect known as) intense-intense (tīvra-tīvra-mahā-śakti-samāviṣṭaḥ) (and) whose mind averts (parācīnita-cetanaḥ) all worldly activities (samasta-vyavahāreṣu).
Thus (evam), such (iyān) (is) the verse (granthaḥ) having to do with the first topic --i.e. with intense-intense Śaktipāta-- (prāk-viṣayaḥ). But (tu) other verses (grantha-antaram) clearly (sphuṭam) have to do with another (topic) (anyatra), (i.e. these other verses) point out the aspect (known as) intermediate-intense Śaktipāta (madhya-tīvra-śakti-pāta-aṁśa-sūcakam)||210-212||
Stanzas 213 to 226
अज्ञानरूपता पुंसि बोधः सङ्कोचिते हृदि।
सङ्कोचे विनिवृत्ते तु स्वस्वभावः प्रकाशते॥२१३॥
Ajñānarūpatā puṁsi bodhaḥ saṅkocite hṛdi|
Saṅkoce vinivṛtte tu svasvabhāvaḥ prakāśate||213||
When the heart --it refers to Supreme Consciousness-- is contracted (saṅkocite hṛdi), consciousness (bodhaḥ) in the individual soul (puṁsi) has the form of ignorance (ajñāna-rūpatā). But (tu) when the contraction ceases (saṅkoce vinivṛtte), his own essential nature (sva-svabhāvaḥ) shines/becomes evident (prakāśate)||213||
रुद्रशक्तिसमाविष्ट इत्यनेनास्य वर्ण्यते।
चिह्नवर्गो य उक्तोऽत्र रुद्रे भक्तिः सुनिश्चला॥२१४॥
मन्त्रसिद्धिः सर्वतत्त्ववशित्वं कृत्यसम्पदः।
कवित्वं सर्वशास्त्रार्थबोद्धृत्वमिति तत्क्रमात्॥२१५॥
स्वतारतम्ययोगात्स्यादेषां व्यस्तसमस्तता।
तत्रापि भुक्तौ मुक्तौ च प्राधान्यं चर्चयेद्बुधः॥२१६॥
Rudraśaktisamāviṣṭa ityanenāsya varṇyate|
Cihnavargo ya ukto'tra rudre bhaktiḥ suniścalā||214||
Mantrasiddhiḥ sarvatattvavaśitvaṁ kṛtyasampadaḥ|
Kavitvaṁ sarvaśāstrārthaboddhṛtvamiti tatkramāt||215||
Svatāratamyayogātsyādeṣāṁ vyastasamastatā|
Tatrāpi bhuktau muktau ca prādhānyaṁ carcayedbudhaḥ||216||
"Absorbed in the Power of Rudra (rudra-śakti-samāviṣṭaḥ iti)": By this (phrase) (anena) his (asya) group of signs/marks (cihna-vargaḥ) which (yaḥ) has been mentioned (uktaḥ) here --viz. in Mālinīvijayottaratantra-- (atra) is described (varṇyate). (Now the signs/marks) in their (regular) order (tad-kramāt): "(1) Totally firm --lit. quite unchangeable-- (suniścalā) devotion (bhaktiḥ) for Rudra --i.e. for Śiva-- (rudre), (2) perfection/consummation regarding Mantra-s (mantra-siddhiḥ), (3) power or dominion over all the categories (sarva-tattva-vaśitvam), (4) success in deeds (kṛtya-sampadaḥ), (5) poetic skill (kavitvam) (and) (6) understanding of the meaning of all scriptures (sarva-śāstra-artha-boddhṛtvam iti)". There (tatra) also (api), according to its own gradation (sva-tāratamya-yogāt), there is (syāt) a state which is individual or collective (vyasta-samastatā) in their case --i.e. in the case of those 6 signs/marks; all in all, these 6 signs/marks can be present individually or collectively in an enlightened Yogī-- (eṣām). A wise person (budhaḥ) would study --if this makes any sense in this context-- (carcayet) (that some signs are) predominantly --lit. predominance-- (prādhānyam) related to bhukti --worldly accomplishment, i.e. supernatural powers-- (bhuktau) while (ca) (others are) related to Liberation (muktau) --Sanskrit structure is strange here--||214-216||
स इत्यन्तो ग्रन्थ एष द्वितीयविषयः स्फुटः।
अन्यस्तु मन्दतीव्राख्यशक्तिपातविधिं प्रति॥२१७॥
मन्दतीव्राच्छक्तिबलाद्यियासास्योपजायते।
शिवेच्छावशयोगेन सद्गुरुं प्रति सोऽपि च॥२१८॥
अत्रैव लक्षितः शास्त्रे यदुक्तं परमेष्ठिना।
यः पुनः सर्वतत्त्वानि वेत्त्येतानि यथार्थतः॥२१९॥
स गुरुर्मत्समः प्रोक्तो मन्त्रवीर्यप्रकाशकः।
दृष्टाः सम्भावितास्तेन स्पृष्टाश्च प्रीतचेतसा॥२२०॥
नराः पापैः प्रमुच्यन्ते सप्तजन्मकृतैरपि।
ये पुनर्दीक्षितास्तेन प्राणिनः शिवचोदिताः॥२२१॥
ते यथेष्टं फलं प्राप्य पदं गच्छन्त्यनामयम्।
किं तत्त्वं तत्त्ववेदी क इत्यामर्शनयोगतः॥२२२॥
प्रतिभानात्सुःऋत्सङ्गाद्गुरौ जिगमिषुर्भवेत्।
एवं जिगमिषायोगादाचार्यः प्राप्यते स च॥२२३॥
तारतम्यादियोगेन संसिद्धः संस्कृतोऽपि च।
प्राग्भेदभागी झटिति क्रमात्सामस्त्यतोंऽशतः॥२२४॥
इत्यादिभेदभिन्नो हि गुरोर्लाभ इहोदितः।
तस्माद्दीक्षां स लभते सद्य एव शिवप्रदाम्॥२२५॥
ज्ञानरूपां यथा वेत्ति सर्वमेव यथार्थतः।
जीवन्मुक्तः शिवीभूतस्तदैवासौ निगद्यते॥२२६॥
Sa ityanto grantha eṣa dvitīyaviṣayaḥ sphuṭaḥ|
Anyastu mandatīvrākhyaśaktipātavidhiṁ prati||217||
Mandatīvrācchaktibalādyiyāsāsyopajāyate|
Śivecchāvaśayogena sadguruṁ prati so'pi ca||218||
Atraiva lakṣitaḥ śāstre yaduktaṁ parameṣṭhinā|
Yaḥ punaḥ sarvatattvāni vettyetāni yathārthataḥ||219||
Sa gururmatsamaḥ prokto mantravīryaprakāśakaḥ|
Dṛṣṭāḥ sambhāvitāstena spṛṣṭāśca prītacetasā||220||
Narāḥ pāpaiḥ pramucyante saptajanmakṛtairapi|
Ye punardīkṣitāstena prāṇinaḥ śivacoditāḥ||221||
Te yatheṣṭaṁ phalaṁ prāpya padaṁ gacchantyanāmayam|
Kiṁ tattvaṁ tattvavedī ka ityāmarśanayogataḥ||222||
Pratibhānātsuḥṛtsaṅgādgurau jigamiṣurbhavet|
Evaṁ jigamiṣāyogādācāryaḥ prāpyate sa ca||223||
Tāratamyādiyogena saṁsiddhaḥ saṁskṛto'pi ca|
Prāgbhedabhāgī jhaṭiti kramātsāmastyato'ṁśataḥ||224||
Ityādibhedabhinno hi gurorlābha ihoditaḥ|
Tasmāddīkṣāṁ sa labhate sadya eva śivapradām||225||
Jñānarūpāṁ yathā vetti sarvameva yathārthataḥ|
Jīvanmuktaḥ śivībhūtastadaivāsau nigadyate||226||
Thus (iti), this (is) the very (saḥ... eṣaḥ) final (antaḥ) verse (granthaḥ) which is clearly --lit. "clear", expecting "sphuṭam"-- related to the second topic --the second topic is middle-intense Śaktipāta, obviously-- (dvitīya-viṣayaḥ sphuṭaḥ). However (tu), the other (verses) --lit. "another"-- (anyaḥ) (are) regarding (prati) the procedure of Śaktipāta called weak-intense (manda-tīvra-ākhya-śakti-pāta-vidhim).
By force of the weak-intense Śakti(pāta) (manda-tīvrāt śakti-balāt) a desire of going (yiyāsā) to a true Guru (sat-gurum prati) is produced (upajāyate) for him (asya) by means of the influence of Śiva's Will (śiva-icchā-vaśa-yogena). He (saḥ) (is) also (api ca) indicated (lakṣitaḥ) in this scripture --i.e. in Mālinīvijayottaratantra-- (atra... śāstre). (This is) what (yad) has been said (uktam) by the Lord --lit. by the One who standas at the head-- (parameṣṭhinā):
"However (punar), he (saḥ) (is) said to be (proktaḥ) a Guru (guruḥ) equal (samaḥ) to Me (mad) who (yaḥ) knows (vetti) all these tattva-s --categories-- (sarva-tattvāni... etāni) as they really are (yathārthataḥ), (and consequently) reveals (prakāśakaḥ) the virility or potency (vīrya) of mantra-s (mantra). The men (narāḥ) who are seen (dṛṣṭāḥ), honored (sambhāvitāḥ) and (ca) touched (spṛṣṭāḥ) by him whose mind is pleased --i.e. by this Guru equal to Him-- (tena... prīta-cetasā) are liberated (pramucyante) even from the sins (pāpaiḥ... api) committed in their (last) seven births (sapta-janma-kṛtaiḥ). Nonetheless (punar), those (te) living beings (prāṇinaḥ) impelled and inspired by Śiva (śiva-coditāḥ) who (ye) are initiated (dīkṣitāḥ) by him --by the Guru equal to Śiva-- (tena), after obtaining (prāpya) the desired fruit (yathā-īṣṭam phalam), go (gacchanti) to the State (padam) where there is no unhappiness --lit. where there is no sickness-- (anāmayam)".
"What (kim) (is) the Truth (tattvam)? Who (kaḥ) does he know the Truth (tattva-vedī... iti)?" By means of this reflection (āmarśana-yogatas), through intuition (pratibhānāt) (and) through the company of friends (suḥṛd-saṅgāt), he desires to go --lit. he becomes one who desires to go-- (jigamiṣuḥ bhavet) to a Guru (gurau). Thus (evam), by means of the desire to go (jigamiṣā-yogāt), an Ācārya (ācāryaḥ) is found (prāpyate). And (ca) he --i.e. the Guru or Ācārya-- (saḥ), in accordance with the gradation, etc. (of the Śaktipāta he received) (tāratamya-ādi-yogena), (can be) fully accomplished (by himself) --viz. without the help of another Guru-- (saṁsiddhaḥ) or (api ca) (he can have) been purified (by other Guru-s) (saṁskṛtaḥ).
(The Guru) belonging to the first kind (prāk-bheda-bhāgī) (may have turned into a fully accomplished Guru by himself) instantly (jhaṭiti), gradually (kramāt), totally (sāmastyatas), partially (aṁśatas), etc, i.e. the obtainment of a Guru is said to be here of various types (iti-ādi-bheda-bhinnaḥ hi guroḥ lābhaḥ iha uditaḥ). Therefore (tasmāt), he (saḥ) gets (labhate) the initiation (dīkṣām) whose nature is Knowledge (jñāna-rūpām) (and) which bestows (the State of) Śiva (śiva-pradām) immediately (sadyas eva). As (yathā) he knows (vetti) everything (sarvam eva) as it really is (yathārthatas), he (asau) is then said to be (tadā eva... nigadyate) a liberated while living (jīvanmuktaḥ) who is/has become Śiva (śivī-bhūtaḥ)||217-226||
Stanzas 227 to 238
देहसम्बन्धिताप्यस्य शिवतायै यतः स्फुटा।
अस्यां भेदो हि कथनात्सङ्गमादवलोकनात्॥२२७॥
शास्त्रात्सङ्क्रमणात्साम्यचर्यासन्दर्शनाच्चरोः।
मन्त्रमुद्रादिमाहात्म्यात्समस्तव्यस्तभेदतः॥२२८॥
क्रियया वान्तराकाररूपप्राणप्रवेशतः।
तदा च देहसंस्थोऽपि स मुक्त इति भण्यते॥२२९॥
उक्तं च शास्त्रयोः श्रीमद्रत्नमालागमाख्ययोः।
यस्मिन्काले तु गुरुणा निर्विकल्पं प्रकाशितम्॥२३०॥
तदैव किल मुक्तोऽसौ यन्त्रं तिष्ठति केवलम्।
प्रारब्धृकर्मसम्बन्धाद्देहस्य सुखिदुःखिते॥२३१॥
न विशङ्केत तच्च श्रीगमशास्त्रे निरूपितम्।
अविद्योपासितो देहो ह्यन्यजन्मसमुद्भुवा॥२३२॥
कर्मणा तेन बाध्यन्ते ज्ञानिनोऽपि कलेवरे।
जात्यायुर्भोगदस्यैकप्रघट्टकतया स्थितिः॥२३३॥
उक्तैकवचनाद्धिश्च यतस्तेनेति सङ्गतिः।
अभ्यासयुक्तिसङ्क्रान्तिवेधघट्टनरोधतः॥२३४॥
हुतेर्वा मन्त्रसामर्थ्यात्पाशच्छेदप्रयोगतः।
सद्योनिर्वाणदां कुर्यात्सद्यःप्राणवियोजिकाम्॥२३५॥
तत्र त्वेषोऽस्ति नियम आसन्ने मरणक्षणे।
तां कुर्यान्नान्यथारब्धृकर्म यस्मान्न शुद्ध्यति॥२३६॥
उक्तं च पूर्वमेवैतन्मन्त्रसामर्थ्ययोगतः।
प्राणैर्वियोजितोऽप्येष भुङ्क्ते शेषफलं यतः॥२३७॥
तज्जन्मशेषं विविधमतिवाह्य ततः स्फुटम्।
कर्मान्तरनिरोधेन शीघ्रमेवापवृज्यते॥२३८॥
Dehasambandhitāpyasya śivatāyai yataḥ sphuṭā|
Asyāṁ bhedo hi kathanātsaṅgamādavalokanāt||227||
Śāstrātsaṅkramaṇātsāmyacaryāsandarśanāccaroḥ|
Mantramudrādimāhātmyātsamastavyastabhedataḥ||228||
Kriyayā vāntarākārarūpaprāṇapraveśataḥ|
Tadā ca dehasaṁstho'pi sa mukta iti bhaṇyate||229||
Uktaṁ ca śāstrayoḥ śrīmadratnamālāgamākhyayoḥ|
Yasminkāle tu guruṇā nirvikalpaṁ prakāśitam||230||
Tadaiva kila mukto'sau yantraṁ tiṣṭhati kevalam|
Prārabdhṛkarmasambandhāddehasya sukhiduḥkhite||231||
Na viśaṅketa tacca śrīgamaśāstre nirūpitam|
Avidyopāsito deho hyanyajanmasamudbhuvā||232||
Karmaṇā tena bādhyante jñānino'pi kalevare|
Jātyāyurbhogadasyaikapraghaṭṭakatayā sthitiḥ||233||
Uktaikavacanāddhiśca yatasteneti saṅgatiḥ|
Abhyāsayuktisaṅkrāntivedhaghaṭṭanarodhataḥ||234||
Hutervā mantrasāmarthyātpāśacchedaprayogataḥ|
Sadyonirvāṇadāṁ kuryātsadyaḥprāṇaviyojikām||235||
Tatra tveṣo'sti niyama āsanne maraṇakṣaṇe|
Tāṁ kuryānnānyathārabdhṛkarma yasmānna śuddhyati||236||
Uktaṁ ca pūrvamevaitanmantrasāmarthyayogataḥ|
Prāṇairviyojito'pyeṣa bhuṅkte śeṣaphalaṁ yataḥ||237||
Tajjanmaśeṣaṁ vividhamativāhya tataḥ sphuṭam|
Karmāntaranirodhena śīghramevāpavṛjyate||238||
Even if (api) in his case --in the case of this liberated while living-- (asya) (there is) connection with the body (deha-sambandhitā), (there is no bondage) because (yatas) (such a connection is) evidently (sphuṭā) for the State of Śiva (śivatāyai).
Kind(s) (bhedaḥ hi) of it --i.e. of initiation; lit. "with reference to it"-- (asyām): (1) Through the (Guru's) speech (kathanāt), (2) through meeting --it might also mean a sexual encounter between Guru and disciple-- (saṅgamāt), (3) through (Guru's) glance (avalokanāt), (4) through a scripture (śāstrāt), (5) through transference (saṅkramaṇāt), (6) through the manifestation of the observance of equanimity/equality/impartiality (sāmya-caryā-sandarśanāt), (7) through the caru --i.e. an oblation of boiled rice or barley which is ingested during the sacrifices-- (caroḥ), (8) through the majesty of Mantra-s, Mudrā-s, etc. (mantra-mudrā-ādi-māhātmyāt), collectivelly or individually (samasta-vyasta-bhedataḥ), (9) by ritual (kriyayā) or (vā) (10) through penetration into the vital energy whose nature and form are internal (āntara-ākāra-rūpa-prāṇa-praveśatas).
Then (tadā ca), even if (api) he is in the body (deha-saṁsthaḥ), he (saḥ) is said to be (bhaṇyate) "liberated" (muktaḥ iti).
And (ca) it is mentioned (uktam) in the two scriptures (śāstrayoḥ) called venerable Ratnamālātantra and Gamatantra (śrīmat-ratnamālā-gama-ākhyayoḥ): "At the moment (yasmin kāle tu... tadā eva) Nirvikalpa --i.e. the State devoid of thoughts-- (nirvikalpam) is revealed (prakāśitam) by the Guru (guruṇā), he --viz. the disciple-- (asau) (becomes) certainly (kila) liberated (muktaḥ). Only (kevalam) the machine --i.e. his body-- (yantram) remains (tiṣṭhati)".
(There are) the states of pleasure and pain (sukhi-duḥkhite) in the case of the body (dehasya) since it --viz. the body-- is associated with the karma which is starting (prārabdhṛ-karma-sambandhāt). He --i.e. the disciple-- should not doubt (na viśaṅketa). That (tad) is described/investigated (nirūpitam) in venerable Gamatantra (śrī-gama-śāstre).
Because (tena) the body (dehaḥ) is served by ignorance (avidyā-upāsitaḥ... hi) —(and ignorance) sprang up in other lives (anya-janma-samudbhuvā)—, therefore (tena) even the Jñānī-s --enlightened beings-- (jñāninaḥ) (residing) in a body (kalevare) are bound (bādhyante) by karma (karmaṇā).
In the case of (the three kinds karma-s) giving birth, lifespan and enjoyment (jāti-āyus-bhoga-dasya), (there is) a state (sthitiḥ) of being a single rule --i.e. the three kinds of karma-s form a unity-- (eka-praghaṭṭakatayā), (which is denoted) through the above-mentioned singular number (of the word "karma") (ukta-ekavacanāt). And (ca) "hi" --in the previous stanza-- (hiḥ) (means) "because" (yatas) (whose) correlative (saṅgatiḥ) (is) "tena" --meaning "therefore"-- (tena iti).
(When the disciple is very special, the Guru) should perform (kuryāt) (the initiation) which separates (him --i.e. the disciple--) from the vital energy immediately (sadyas-prāṇa-viyojikām) (and) gives Liberation instantly (sadyas-nirvāṇa-dām). (He should do this type of initiation) through practice, through a (special) means, through transition, through piercing, through striking, through obstructing (abhyāsa-yukti-saṅkrānti-vedha-ghaṭṭana-rodhatas) or (vā) through oblations (huteḥ), through the efficacy of the Mantra-s (mantra-sāmarthyāt) (or else) through the employment of cutting the bonds (pāśa-cheda-prayogataḥ).
But (tu) there --in that type of initiation-- (tatra) there is (asti) this (eṣaḥ) restriction (niyamaḥ): (The Guru) should perform (kuryāt) it (tām) when the time of dying is near --i.e. when the disciple is about to die-- (āsanne maraṇa-kṣaṇe), (and) not (na) otherwise (anyathā), since (yasmāt) the karma which is starting (ārabdhṛ-karma) does not become purified --i.e. the Guru cannot remove it and he must wait for the disciple to experience it-- (śuddhyati). This (etad) has been said (uktam) previously (pūrvam eva). Even (api) he (eṣaḥ) who has been separated (viyojitaḥ) from the vital energies (prāṇaiḥ) by means of the efficacy of the Mantra-s (mantra-sāmarthya-yogatas) enjoys (bhuṅkte) the residual fruit (śeṣa-phalam). As (yatas) he has successfuly gotten through --lit. having gotten through successfully-- (ativāhya) the different residual (karma-s) of his birth (tad-janma-śeṣam vividham), therefore (tatas) he clearly becomes quickly liberated (śīghram eva apavṛjyate) by blocking other karma-s (karma-antara-nirodhena)||227-238||
Stanzas 239 to 249
तस्मात्प्राणहरीं दीक्षां नाज्ञात्वा मरणक्षणम्।
विदध्यात्परमेशाज्ञालङ्घनैकफला हि सा॥२३९॥
Tasmātprāṇaharīṁ dīkṣāṁ nājñātvā maraṇakṣaṇam|
Vidadhyātparameśājñālaṅghanaikaphalā hi sā||239||
Therefore (tasmāt), (the Guru) should not perform (na... vidadhyāt) the initiation (dīkṣām) that removes the vital energy (prāṇa-harīm) if he does not know --lit. not knowing-- (ajñātvā) the moment of death (of his disciple) (maraṇa-kṣaṇam). (Why?) Because (hi) it --i.e. this initiation-- (sā) would only bear the fruit (called) a transgression of the Supreme Lord's command (parama-īśa-ājñā-laṅghana-eka-phalā)||239||
एकस्त्रिकोऽयं निर्णीतः शक्तिपातेऽप्यथापरः।
तीव्रमध्ये तु दीक्षायां कृतायां न तथा दृढाम्॥२४०॥
स्वात्मनो वेत्ति शिवतां देहान्ते तु शिवो भवेत्।
उक्तं च निशिसञ्चारयोगसञ्चारशास्त्रयोः॥२४१॥
विकल्पात्तु तनौ स्थित्वा देहान्ते शिवतां व्रजेत्।
मध्यमध्ये शक्तिपाते शिवलाभोत्सुकोऽपि सन्॥२४२॥
बुभुक्षुर्यत्र युक्तस्तद्भुक्त्वा देहक्षये शिवः।
मन्दमध्ये तु तत्रैव तत्त्वे क्वापि नियोजितः॥२४३॥
देहान्ते तत्त्वगं भोगं भुक्त्वा पश्चाच्छिवं व्रजेत्।
तत्रापि तारतम्यस्य सम्भवाच्चिरशीघ्रता॥२४४॥
बह्वल्पभोगयोगश्च देहभूम्यल्पताक्रमः।
तीव्रमन्दे मध्यमन्दे मन्दमन्दे बुभुक्षुता॥२४५॥
क्रमान्मुख्यातिमात्रेण विधिनैत्यन्ततः शिवम्।
अन्ये यियासुरित्यादिग्रन्थं प्राग्ग्रन्थसङ्गतम्॥२४६॥
कुर्वन्ति मध्यतीव्राख्यशक्तिसम्पातगोचरम्।
यदा प्रतिभयाविष्टोऽप्येष संवादयोजनाम्॥२४७॥
इच्छन्यियासुर्भवति तदा नीयेत सद्गुरुम्।
न सर्वः प्रतिभाविष्टः शक्त्या नीयेत सद्गुरुम्॥२४८॥
इति ब्रूते यियासुत्वं वक्तव्यं नान्यथा ध्रुवम्।
रुद्रशक्तिसमाविष्टो नीयते सद्गुरुं प्रति॥२४९॥
Ekastriko'yaṁ nirṇītaḥ śaktipāte'pyathāparaḥ|
Tīvramadhye tu dīkṣāyāṁ kṛtāyāṁ na tathā dṛḍhām||240||
Svātmano vetti śivatāṁ dehānte tu śivo bhavet|
Uktaṁ ca niśisañcārayogasañcāraśāstrayoḥ||241||
Vikalpāttu tanau sthitvā dehānte śivatāṁ vrajet|
Madhyamadhye śaktipāte śivalābhotsuko'pi san||242||
Bubhukṣuryatra yuktastadbhuktvā dehakṣaye śivaḥ|
Mandamadhye tu tatraiva tattve kvāpi niyojitaḥ||243||
Dehānte tattvagaṁ bhogaṁ bhuktvā paścācchivaṁ vrajet|
Tatrāpi tāratamyasya sambhavācciraśīghratā||244||
Bahvalpabhogayogaśca dehabhūmyalpatākramaḥ|
Tīvramande madhyamande mandamande bubhukṣutā||245||
Kramānmukhyātimātreṇa vidhinaityantataḥ śivam|
Anye yiyāsurityādigranthaṁ prāggranthasaṅgatam||246||
Kurvanti madhyatīvrākhyaśaktisampātagocaram|
Yadā pratibhayāviṣṭo'pyeṣa saṁvādayojanām||247||
Icchanyiyāsurbhavati tadā nīyeta sadgurum|
Na sarvaḥ pratibhāviṣṭaḥ śaktyā nīyeta sadgurum||248||
Iti brūte yiyāsutvaṁ vaktavyaṁ nānyathā dhruvam|
Rudraśaktisamāviṣṭo nīyate sadguruṁ prati||249||
This (ayam) single (ekaḥ) triad (trikaḥ) (of intense kinds of Śaktipāta) has been ascertained (nirṇītaḥ). Now (atha) another (form) (aparaḥ) regarding Śaktipāta (śaktipāte) too (api).
When the initiation has been performed (dīkṣāyām kṛtāyām) (and) there is intense-intermediate (Śaktipāta) (tīvra-madhye tu), (the initiate) does not know (na... vett) so (tathā) the firm (dṛḍhām) Śiva-hood (śivatām) of his own Self (sva-ātmanaḥ). But (tu) at the end of the body (deha-ante) he becomes (bhavet) Śiva (śivaḥ).
Also (ca) it is said (uktam) in the scriptures (known as) Niśisañcāra and Yogasañcāra (niśisañcāra-yogasañcāra-śāstrayoḥ):
After residing (sthitvā) in the body (tanau) due to vikalpa --i.e. due to thought-- (vikalpāt tu), he becomes Śiva (śivatām vrajet) at the end of the body (deha-ante).
When there is intermediate-intermediate Śaktipāta (madhya-madhye śaktipāte), (the initiate,) although (api) he anxiously desires to attain Śiva (śiva-lābha-utsukaḥ... san), (he also) desires wordly enjoyments (bubhukṣuḥ). (So,) he remains united (yuktaḥ) where (his Guru puts him) --i.e. in a particular tattva or principle, etc.-- (yatra). After enjoying that --i.e. after experiencing all that bhukti or wordly enjoyment-- (tad-bhuktvā), (he becomes) Śiva (śivaḥ) when the body is destroyed (deha-kṣaye). But (tu) in weak-intermediate (Śaktipāta) (manda-madhye), (the initiate remains) right there (tatra eva), in a tattva or principle (tattve), i.e. wherever (kvāpi) he has been enjoined (by his Guru) (niyojitaḥ). Afterward (paścāt), at the end of the body (deha-ante), after experiencing --lit. after enjoying-- (bhuktvā) the enjoyment (bhogam) which resides in (that) tattva or principle (tattva-gam), he becomes Śiva (śivam vrajet).
Even there (tatra api), due to the existence (sambhavāt) of a gradation (tāratamyasya) (with reference to the effects of intermediate Śaktipāta, there are) slowness and quickness (cira-śīghratā), (there is) union with many or a few enjoyments (bahu-alpa-bhoga-yogaḥ) and (ca) (there is) sucession of smallness regarding the stages of the body --i.e. the stages of the body are a few-- (deha-bhūmi-alpatā-kramaḥ).
In intense-weak (tīvra-mande), intermediate-weak (madhya-mande) (and) weak-weak (manda-mande) (Śaktipāta,) the condition of desiring worldly enjoyments (bubhukṣutā) (becomes) gradually and excessively the main one (kramāt mukhya-atimātreṇa). (Nevertheless, the person) finally (antatas) becomes Śiva (eti... śivam) through the prescribed ritual (of initiation)(vidhinā).
Others (anye) associate the verse "(The one who, being engrossed in the Power of Rudra --Śiva--) desires to go (to a true Guru), etc." with the previous verse --i.e. with the portion "(his) union with ignorance ceases (after some time)"-- (yiyāsuḥ iti-ādi-grantham prāk-grantha-saṅgatam... kurvanti) (and say that) it is in the sphere of the Śaktipāta called "intermediate-intense" (madhya-tīvra-ākhya-śaktisampāta-gocaram).
When (yadā) he (eṣaḥ) has been penetrated (āviṣṭaḥ) by Pratibhā or intuition (pratibhayā) he desires to go (yiyāsuḥ) to a true Guru (sat-gurum) while wishing (icchan) conformity --lit. "union with conformity", i.e. he wishes the true Guru to agree with his internal feeling-- (saṁvāda-yojanām), then (tadā) he is led (to that true Guru) --lit. "he would be led", in Optative Mood, Passive Voice-- (nīyeta).
Not (na) everyone (sarvaḥ) who has been penetrated by Pratibhā or intuition (pratibhā-āviṣṭaḥ) is led (nīyeta) to a true Guru (sat-gurum) by (her) power --i.e. by the power of Pratibhā-- (śaktyā). Thus (iti) (Śiva) says (in Mālinīvijayottaratantra) (brūte) that the desire to go (yiyāsutvam) is to be mentioned (vaktavyam) (and) not (na) otherwise (anyathā) indeed (dhruvam). (In other words, it was not enough to say this only:) Being engrossed in the Power of Rudra --Śiva-- (rudra-śakti-samāviṣṭaḥ), he is led (nīyate) to a true Guru (sat-gurum prati)||240-249||
Stanzas 250 to 263
तेन प्राप्तविवेकोत्थज्ञानसम्पूर्णमानसः।
दार्ढ्यसंवादरूढ्यादेर्यियासुर्भवति स्फुटम्॥२५०॥
उक्तं नन्दिशिखातन्त्रे प्राच्यषट्के महेशिना।
अभिलाषः शिवे देवि पशूनां भवते तदा॥२५१॥
यदा शैवाभिमानेन युक्ता वै परमाणवः।
तदैव ते विमुक्तास्तु दीक्षिता गुरुणा यतः॥२५२॥
प्राप्तिमात्राच्च ते सिद्धसाध्या इति हि गम्यते।
तमाराध्येति तु ग्रन्थो मन्दतीव्रैकगोचरः॥२५३॥
नवधा शक्तिपातोऽयं शम्भुनाथेन वर्णितः।
इदं सारमिह ज्ञेयं परिपूर्णचिदात्मनः॥२५४॥
प्रकाशः परमः शक्तिपातोऽवच्छेदवर्जितः।
तथाविधोऽपि भोगांशावच्छेदेनोपलक्षितः॥२५५॥
अपरः शक्तिपातोऽसौ पर्यन्ते शिवताप्रदः।
उभयत्रापि कर्मादेर्मायान्तर्वर्तिनो यतः॥२५६॥
नास्ति व्यापार इत्येवं निरपेक्षः स सर्वतः।
तेन मायान्तराले ये रुद्रा ये च तदूर्ध्वतः॥२५७॥
स्वाधिकारक्षये तैस्तैर्भैरवीभूयते हठात्।
ये मायया ह्यनाक्रान्तास्ते कर्माद्यनपेक्षिणः॥२५८॥
शक्तिपातवशादेव तां तां सिद्धिमुपाश्रिताः।
ननु पूजाजपध्यानशङ्करसेवनादिभिः॥२५९॥
ते मन्त्रादित्वमापन्नाः कथं कर्मानपेक्षिणः।
मैवं तथाविधोत्तीर्णशिवध्यानजपादिषु॥२६०॥
प्रवृत्तिरेव प्रथममेषां कस्माद्विविच्यताम्।
कर्मतत्साम्यवैराग्यमलपाकादि दूषितम्॥२६१॥
ईश्वरेच्छा निमित्तं चेच्छक्तिपातैकहेतुता।
जपादिका क्रियाशक्तिरेवेत्थं न तु कर्म तत्॥२६२॥
कर्म तल्लोकरूढं हि यद्भोगमवरं ददत्।
तिरोधत्ते भोक्तृरूपं सञ्ज्ञायां तु न नो भरः॥२६३॥
Tena prāptavivekotthajñānasampūrṇamānasaḥ|
Dārḍhyasaṁvādarūḍhyāderyiyāsurbhavati sphuṭam||250||
Uktaṁ nandiśikhātantre prācyaṣaṭke maheśinā|
Abhilāṣaḥ śive devi paśūnāṁ bhavate tadā||251||
Yadā śaivābhimānena yuktā vai paramāṇavaḥ|
Tadaiva te vimuktāstu dīkṣitā guruṇā yataḥ||252||
Prāptimātrācca te siddhasādhyā iti hi gamyate|
Tamārādhyeti tu grantho mandatīvraikagocaraḥ||253||
Navadhā śaktipāto'yaṁ śambhunāthena varṇitaḥ|
Idaṁ sāramiha jñeyaṁ paripūrṇacidātmanaḥ||254||
Prakāśaḥ paramaḥ śaktipāto'vacchedavarjitaḥ|
Tathāvidho'pi bhogāṁśāvacchedenopalakṣitaḥ||255||
Aparaḥ śaktipāto'sau paryante śivatāpradaḥ|
Ubhayatrāpi karmādermāyāntarvartino yataḥ||256||
Nāsti vyāpāra ityevaṁ nirapekṣaḥ sa sarvataḥ|
Tena māyāntarāle ye rudrā ye ca tadūrdhvataḥ||257||
Svādhikārakṣaye taistairbhairavībhūyate haṭhāt|
Ye māyayā hyanākrāntāste karmādyanapekṣiṇaḥ||258||
Śaktipātavaśādeva tāṁ tāṁ siddhimupāśritāḥ|
Nanu pūjājapadhyānaśaṅkarasevanādibhiḥ||259||
Te mantrāditvamāpannāḥ kathaṁ karmānapekṣiṇaḥ|
Maivaṁ tathāvidhottīrṇaśivadhyānajapādiṣu||260||
Pravṛttireva prathamameṣāṁ kasmādvivicyatām|
Karmatatsāmyavairāgyamalapākādi dūṣitam||261||
Īśvarecchā nimittaṁ cecchaktipātaikahetutā|
Japādikā kriyāśaktirevetthaṁ na tu karma tat||262||
Karma tallokarūḍhaṁ hi yadbhogamavaraṁ dadat|
Tirodhatte bhoktṛrūpaṁ sañjñāyāṁ tu na no bharaḥ||263||
On that account (tena), he whose mind is full of knowledge arising from the discernment he has attained (prāpta-viveka-uttha-jñāna-sampūrṇa-mānasaḥ) clearly (sphuṭam) becomes (bhavati) someone who desires to go (to a true Guru) (yiyāsuḥ) in order to establish a firm conformity, etc. --lit. "due to the establishment of a firm conformity, etc."-- (dārḍhya-saṁvāda-rūḍhi-ādeḥ).
It has been said (uktam) by the Great Lord (mahā-īśinā) in the Nandiśikhātantra (nandiśikhā-tantre) —(more specifically) in the first (section) consisting of six (thousand) stanzas (prācya-ṣaṭke)—: "Oh Goddess Śivā --i.e. Śakti-- (śive devi), the desire (of becoming Śiva) (abhilāṣaḥ) of the limited beings (paśūnām) exists --"bhavate" rarely occurs in the texts, "bhavati" is much more usual-- (bhavate) then (tadā). When (yadā) the supreme individual souls (parama-aṇavaḥ) are certainly united (with Śiva) (yuktāḥ vai) by considering themselves to be Śiva --lit. by the conception relating to Śiva-- (śaiva-abhimānena), then (tadā eva) they (te) (become) fully liberated (vimuktāḥ tu) because (yatas) they have been initiated (dīkṣitāḥ) by the Guru (guruṇā). And (ca) only through (this) attainment (prāpti-mātrāt), they (te) (become) people who have effected what is to be done (siddhasādhyāḥ). (This) is to be understood (gamyate) so (iti hi)".
The verse (granthaḥ) "After worshiping (ārādhya) him --i.e. after worshiping the true Guru-- (tam... iti)" --this belongs to Mālinīvijayottaratantra 1.45-- is only in the sphere of weak-intense (Śaktipāta) (manda-tīvra-eka-gocaraḥ).
This (ayam) ninefold (navadhā) Śaktipāta (śaktipātaḥ) has been described (varṇitaḥ) by Śambhunātha --Abhinavagupta's Kulaguru-- (śambhunāthena).
This (idam) essence (sāram) here (ia) is to be known (jñeyam): The supreme (paramaḥ) Śaktipāta (śaktipātaḥ), devoid of limitations (avaccheda-varjitaḥ), (is) the Light (prakāśaḥ) of the Self who is totally pure Consciousness (paripūrṇa-cit-ātmanaḥ). Non-supreme --i.e. inferior-- (aparaḥ) Śaktipāta (śaktipātaḥ) (is) also like that (tathāvidhaḥ api) (but) it is characterized (upalakṣitaḥ) by the limitation of the aspect (called) worldly enjoyment (bhoga-aṁśa-avacchedena). At the end (paryante), it --viz. non-supreme/inferior Śaktipāta-- (asau) bestows Śiva-hood (śivatā-pradaḥ).
Thus (iti evam) it --i.e. Śaktipāta-- (saḥ) (is) entirely (sarvatas) independent (nirapekṣaḥ) because (yatas) even (api) in both (types of Śaktipāta) (ubhayatra) there is no (na asti) operation (vyāpāraḥ) of karma, etc. (karma-ādeḥ) which is situated in Māyā (māyā-antar-vartinaḥ).
For that reason (tena), the Rudra-s (rudrāḥ) who (ye) (are) within Māyā (māyā-antarāle) and (ca) those who (ye) are above them --i.e. above those Rudra-s-- (tad-ūrdhvataḥ), when their positions/posts come to and end (sva-adhikāra-kṣaye), each of them becomes identified by all means with Bhairava (taiḥ taiḥ bhairavī-bhūyate haṭhāt). Undoubtedly (hi), those (te) who (ye) are not overpowered (anākrāntāḥ) by Māyā (māyayā), being independent from/indifferent to karma, etc. (karma-ādi-anapekṣiṇaḥ), achieve (upāśritāḥ) various supernatural powers --also, "perfections, accomplishments, etc."-- (tām tām siddhim) by force of Śaktipāta (śaktipāta-vaśāt eva).
An objection/doubt (nanu): They (te) have obtained (āpannāḥ) the state of Mantra, etc. (mantra-ādi-tvam) through worship, muttering of Mantra-s, meditation, service to Śaṅkara --i.e. to Śiva--, etc. (pūjā-japa-dhyāna-śaṅkara-sevana-ādibhiḥ). (Therefore,) how (katham) are they independent from/indifferent to karma (karma-anapekṣiṇaḥ)?
Not so! --i.e. "that is not so!"-- (mā evam) Let (this) be discerned (vivicyatām): Where --"kasmāt" means "where from?", but I have to put "from" at the end of the sentence-- (kasmāt) (did) their (eṣām) initial moving --"prathamam" literally means "firstly"-- (pravṛttiḥ eva prathamam) to muttering of Mantra-s, to such meditation on transcendental Śiva, etc. (tathāvidha-uttīrṇa-śiva-dhyāna-japa-ādiṣu) (come from)?
(All this as the cause of their moving to spiritual practices) has (already) been censured (dūṣitam): Equality/sameness of the karma-s, renunciation, ripeness of the mala-s or impurities, etc. (karma-tad-sāmya-vairāgya-mala-pāka-ādi). If (ced) Lord's Will (īśvara-icchā) (is) the cause (nimittam), (then) the only cause is Śaktipāta (śakti-pāta-eka-hetutā).
The Power of Action Itself (kriyā-śaktiḥ eva) (appears as) muttering of Mantra-s, etc. (japa-ādikā). In this way (ittham), that (tad) is not at all (na tu) karma (karma). Because (hi) karma (karma) is known in common usage (loka-rūḍham) (as) that (tad) which (yad) while giving (dadat) inferior (avaram) wordly enjoyment (bhogam avaram) conceals (tirodhatte) the nature of the enjoyer --i.e. of the subject-- (bhoktṛ-rūpam). But (tu) there should not be (na no) (such a) burden --i.e. such importance-- (bharaḥ) regarding a (mere) name (sañjñāyām)||250-263||
Stanzas 264 to 277
तेषां भोगोत्कता कस्मादिति चेद्दत्तमुत्तरम्।
चित्राकारप्रकाशोऽयं स्वतन्त्रः परमेश्वरः॥२६४॥
स्वातन्त्र्यात्तु तिरोभावबन्धो भोगेऽस्य भोक्तृताम्।
पुष्णन्स्वं रूपमेव स्यान्मलकर्मादिवर्जितम्॥२६५॥
Teṣāṁ bhogotkatā kasmāditi ceddattamuttaram|
Citrākāraprakāśo'yaṁ svatantraḥ parameśvaraḥ||264||
Svātantryāttu tirobhāvabandho bhoge'sya bhoktṛtām|
Puṣṇansvaṁ rūpameva syānmalakarmādivarjitam||265||
If (ced) (someone asks:) "Where --really "where from" but the structure in English makes me put "from" at the end-- (kasmāt) (is) their (teṣām) longing for worldly enjoyment (bhoga-utkatā... iti) (coming from)?", (this) answer (uttaram) (is) given (dattam): This (ayam) Free (svatantraḥ) Supreme Lord (parama-īśvaraḥ) (is) the Light (appearing as) the various forms (citra-ākāra-prakāśaḥ). Through (His own) Absolute Freedom (svātantryāt tu), (He becomes) a soul bound by concealment (tirobhāva-bandhaḥ) (and when) He nourishes (puṣṇan) his --i.e. of the soul bound by concealment-- (asya) subjectivity --lit. state as the enjoyer-- (bhoktṛtām) during worldly enjoyment (bhoge), his own (svam) nature (rūpam eva), which is devoid of mala or impurity, karma, etc. (mala-karma-ādi-varjitam), appears --lit. takes place-- (syāt)||264-265||
उक्तं सेयं क्रियाशक्तिः शिवस्य पशुवर्तिनी।
बन्धयित्रीति तत्कर्म कथ्यते रूपलोपकृत्॥२६६॥
ज्ञाता सा च क्रियाशक्तिः सद्यः सिद्ध्युपपादिका।
अविच्छिन्नस्वात्मसंवित्प्रथा सिद्धिरिहोच्यते॥२६७॥
सा भोगमोक्षस्वातन्त्र्यमहालक्ष्मीरिहाक्षया।
विष्ण्वादिरूपता देवे या काचित्सा निजात्मना॥२६८॥
भेदयोगवशान्मायापदमध्यव्यवस्थिता।
तेन तद्रूपतायोगाच्छक्तिपातः स्थितोऽपि सन्॥२६९॥
तावन्तं भोगमाधत्ते पर्यन्ते शिवतां न तु।
यथा स्वातन्त्र्यतो राजाप्यनुगृह्णाति कञ्चन॥२७०॥
ईशशक्तिसमावेशात्तथा विष्ण्वादयोऽप्यलम्।
मायागर्भाधिकारीयशक्तिपातवशात्ततः॥२७१॥
कोऽपि प्रधानपुरुषविवेकी प्रकृतेर्गतः।
उत्कृष्टात्तत एवाशु कोऽपि बुद्ध्वा विवेचिताम्॥२७२॥
क्षणात्पुंसः कलायाश्च पुम्मायान्तरवेदकः।
कलाश्रयस्याप्यत्यन्तं कर्मणो विनिवर्तनात्॥२७३॥
ज्ञानाकलः प्राक्तनस्तु कर्मी तस्याश्रयस्थितेः।
स परं प्रकृतेर्बुध्ने सृष्टिं नायाति जातुचित्॥२७४॥
मायाधरे तु सृज्येतानन्तेशेन प्रचोदनात्।
विज्ञानाकलतां प्राप्तः केवलादधिकारतः॥२७५॥
मलान्मन्त्रतदीशादिभावमेति सदा शिवात्।
पत्युः परस्माद्यस्त्वेष शक्तिपातः स वै मलात्॥२७६॥
अज्ञानाख्याद्वियोक्तेति शिवभावप्रकाशकः।
नान्येन शिवभावो हि केनचित्सम्प्रकाशते॥२७७॥
Uktaṁ seyaṁ kriyāśaktiḥ śivasya paśuvartinī|
Bandhayitrīti tatkarma kathyate rūpalopakṛt||266||
Jñātā sā ca kriyāśaktiḥ sadyaḥ siddhyupapādikā|
Avicchinnasvātmasaṁvitprathā siddhirihocyate||267||
Sā bhogamokṣasvātantryamahālakṣmīrihākṣayā|
Viṣṇvādirūpatā deve yā kācitsā nijātmanā||268||
Bhedayogavaśānmāyāpadamadhyavyavasthitā|
Tena tadrūpatāyogācchaktipātaḥ sthito'pi san||269||
Tāvantaṁ bhogamādhatte paryante śivatāṁ na tu|
Yathā svātantryato rājāpyanugṛhṇāti kañcana||270||
Īśaśaktisamāveśāttathā viṣṇvādayo'pyalam|
Māyāgarbhādhikārīyaśaktipātavaśāttataḥ||271||
Ko'pi pradhānapuruṣavivekī prakṛtergataḥ|
Utkṛṣṭāttata evāśu ko'pi buddhvā vivecitām||272||
Kṣaṇātpuṁsaḥ kalāyāśca pummāyāntaravedakaḥ|
Kalāśrayasyāpyatyantaṁ karmaṇo vinivartanāt||273||
Jñānākalaḥ prāktanastu karmī tasyāśrayasthiteḥ|
Sa paraṁ prakṛterbudhne sṛṣṭiṁ nāyāti jātucit||274||
Māyādhare tu sṛjyetānanteśena pracodanāt|
Vijñānākalatāṁ prāptaḥ kevalādadhikārataḥ||275||
Malānmantratadīśādibhāvameti sadā śivāt|
Patyuḥ parasmādyastveṣa śaktipātaḥ sa vai malāt||276||
Ajñānākhyādviyokteti śivabhāvaprakāśakaḥ|
Nānyena śivabhāvo hi kenacitsamprakāśate||277||
It is said (uktam) (that) that very (sā iyam) Power of Action (kriyā-śaktiḥ) of Śiva (śivasya) resides in the limited being (paśu-vartinī) (and) binds (him) (bandhayitrī). Thus (iti), that --i.e. the Power of Action in the limited being-- (tad) is said to be (kathyate) the karma (karma) which brings about the loss of the (essential) nature (rūpa-lopa-kṛt). But (ca) (when) that (sā) Power of Action (kriyā-śaktiḥ) is known (jñātā), It immediately produces perfection/accomplishment (sadyas siddhi-upapādikā).
The expansion/spreading out of unlimited Consciousness who is one's own Self (avicchinna-sva-ātma-saṁvid-prathā) is here said to be (iha ucyate) perfection/accomplishment (siddhiḥ). Here --in this world-- (iha), It --i.e. the unlimited Consciousness-- (sā) (is) the imperishable (akṣayā) Mahālakṣmī from whose Freedom worldly enjoyment and Liberation come (bhoga-mokṣa-svātantrya-mahā-lakṣmīḥ).
Whatever (yā kācid) form such as Viṣṇu, etc. (viṣṇu-ādi-rūpatā) (appears) in God --in Śiva-- (deve), it --i.e. whatever form-- (sā), due to its own nature (nija-ātmanā), rests (adhyavyavasthitā) on the state of Māyā (māyā-padam) on account of (its) association with duality (bheda-yoga-vaśāt). For that reason (tena), although (api) there is (sthitaḥ... san) (some) Śaktipāta (śaktipātaḥ) by means of that form --viz. Viṣṇu, etc.-- (tad-rūpatā-yogāt), it delivers (ādhatte) enjoyment (bhogam) of this extent (only) --i.e. it delivers a little portion of enjoyment-- (tāvantam), but (tu) at the end (paryante) it does not (deliver) (na) Śiva-hood (śivatām).
Just as (yathā) even (api) a king (rājā), through (his own) freedom (svātantryatas), favors (anugṛhṇāti) someone (kañcana), so also (tathā) even (api) Viṣṇu, etc. (viṣṇu-ādayaḥ) are capable (of favoring someone) (alam) by an absorption in the Power of the Lord (īśa-śakti-samāveśāt).
Consequently (tatas), someone (ko'pi), by means of a Śaktipāta which is entititled (to work only) within the womb of Māyā (māyā-garbha-adhikārīya-śaktipāta-vaśāt), (is able to) discern between Puruṣa --the individual soul, category 12-- and Prakṛti --category 13-- (pradhāna-puruṣa-vivekī) (and) escapes --lit. gone-- (gataḥ) from Prakṛti (prakṛteḥ). Someone (else) (ko'pi), through a (Śaktipāta) which is superior (utkṛṣṭāt) to that one --i.e. to the previously mentioned one-- (tatas eva), having quickly understood (āśu... buddhvā) the difference (vivecitām) between Puruṣa (puṁsaḥ) and (ca) Kalā --category 7-- (kalāyāḥ), knows at once the difference between Puruṣa and Māyā --category 6-- (kṣaṇāt... pum-māyā-antara-vedakaḥ).
Through the cessation (vinivartanāt) of karma (karmaṇaḥ) which is completely based on Kalā --category 7-- (kalā-āśrayasya api atyantam), (he becomes) a Vijñānākala (jñāna-akalaḥ). But (tu) the previous one --i.e. the one who could not go beyond Puruṣa, the category 12-- (prāktanaḥ) continues under the influence of karma (karmī) due to the permanence of its seat/base --i.e. because Kalā remains-- (tasya āśraya-sthiteḥ).
He (saḥ) (who has gone) beyond (param) Prakṛti --category 13-- (prakṛteḥ) never (na... jātucid) becomes manifest (sṛṣṭim... āyāti) in the lowest part (budhne), but (tu) he is emitted --lit. "he would be emitted"-- (sṛjyeta) in the lower part of Māyā (māyā-adhare) by command (pracodanāt) of Ananteśa --i.e. of Ananta or Aghoreśa-- (ananteśena).
He who has gotten (prāptaḥ) the state of Vijñānākala (vijñānākalatām), since the only mala or impurity (he has) is due to the post (assigned to him) (kevalāt adhikāratas... malāt), always (sadā) goes (eti) to the state of Mantra, Mantreśvara, etc. (mantra-tad-īśa-ādi-bhāvam) through Śiva('s Will) (śivāt).
But (tu) this very (eṣaḥ... saḥ) Śaktipāta (śaktipātaḥ) which (yaḥ) (comes) from the Supreme Lord (patyuḥ parasmāt) certainly (vai) separates (the individual soul) (viyoktā) from the mala or impurity called "ignorance" --i.e. from Āṇavamala-- (malāt... ajñāna-ākhyāt). Thus (iti), (this Śaktipāta) illuminates the State of Śiva (śiva-bhāva-prakāśakaḥ).
The State of Śiva (śiva-bhāvaḥ hi) is not (na) illuminated (samprakāśate) by anybody else (anyena... kenacid)||266-277||
Stanzas 278 to 285
स्वच्छन्दशास्त्रे तेनोक्तं वादिनां तु शतत्रयम्।
त्रिषष्ट्यभ्यधिकं भ्रान्तं वैष्णवाद्यं निशान्तरे॥२७८॥
शिवज्ञानं केवलं च शिवतापत्तिदायकम्।
शिवतापत्तिपर्यन्तः शक्तिपातश्च चर्च्यते॥२७९॥
अन्यथा किं हि तत्स्याद्यच्छैव्या शक्त्यानधिष्ठितम्।
तेनेह वैष्णवादीनां नाधिकारः कथञ्चन॥२८०॥
ते हि भेदैकवृत्तित्वादभेदे दूरवर्जिताः।
स्वातन्त्र्यात्तु महेशस्य तेऽपि चेच्छिवतोन्मुखाः॥२८१॥
द्विगुणा संस्क्रियास्त्येषां लिङ्गोद्धृत्याथ दीक्षया।
दुष्टाधिवासविगमे पुष्पैः कुम्भोऽधिवास्यते॥२८२॥
द्विगुणोऽस्य स संस्कारो नेत्थं शुद्धे घटे विधिः।
इत्थं श्रीशक्तिपातोऽयं निरपेक्ष इहोदितः॥२८३॥
अनयैव दिशा नेयं मतङ्गकिरणादिकम्।
ग्रन्थगौरवभीत्या तु तल्लिखित्वा न योजितम्॥२८४॥
पुराणेऽपि च तस्यैव प्रसादाद्भक्तिरिष्यते।
यया यान्ति परां सिद्धिं तद्भावगतमानसाः॥२८५॥
Svacchandaśāstre tenoktaṁ vādināṁ tu śatatrayam|
Triṣaṣṭyabhyadhikaṁ bhrāntaṁ vaiṣṇavādyaṁ niśāntare||278||
Śivajñānaṁ kevalaṁ ca śivatāpattidāyakam|
Śivatāpattiparyantaḥ śaktipātaśca carcyate||279||
Anyathā kiṁ hi tatsyādyacchaivyā śaktyānadhiṣṭhitam|
Teneha vaiṣṇavādīnāṁ nādhikāraḥ kathañcana||280||
Te hi bhedaikavṛttitvādabhede dūravarjitāḥ|
Svātantryāttu maheśasya te'pi cecchivatonmukhāḥ||281||
Dviguṇā saṁskriyāstyeṣāṁ liṅgoddhṛtyātha dīkṣayā|
Duṣṭādhivāsavigame puṣpaiḥ kumbho'dhivāsyate||282||
Dviguṇo'sya sa saṁskāro netthaṁ śuddhe ghaṭe vidhiḥ|
Itthaṁ śrīśaktipāto'yaṁ nirapekṣa ihoditaḥ||283||
Anayaiva diśā neyaṁ mataṅgakiraṇādikam|
Granthagauravabhītyā tu tallikhitvā na yojitam||284||
Purāṇe'pi ca tasyaiva prasādādbhaktiriṣyate|
Yayā yānti parāṁ siddhiṁ tadbhāvagatamānasāḥ||285||
On that account (tena), it is said (uktam) in Svacchandatantra (svacchanda-śāstre) (that) the 363 (śata-trayam... tri-ṣaṣṭi-abhyadhikam) followers of doctrines (vādinām) —starting with the Vaiṣṇava-s (vaiṣṇava-ādyam)— are mistaken (bhrāntam) (and dwell) within Māyā (niśā-antare), and (ca) (that) only (kevalam) Śiva's Knowledge (śiva-jñānam) gives an entry into the Śiva-hood (śivatā-āpatti-dāyakam).
And (ca) Śaktipāta (śaktipātaḥ) culminating in an entry into the State of Śiva (śivatā-āpatti-paryantaḥ) is discussed (here) (carcyate). Otherwise (anyathā), what (kim) (is) that (tad) which is not presided over (syāt... anadhiṣṭhitam) by Śiva's Śakti (śaivyā śaktyā)?
For that reason (tena), here (iha) there is in no way right/authority (na adhikāraḥ kathañcana) in the case of the Vaiṣṇava-s, etc. (vaiṣṇava-ādīnām). Because (hi) they (te) are abandoned at a great distance (dūra-varjitāḥ) when it comes to non-duality (abhede) since their only nature/state/mode of being is duality (bheda-eka-vṛttitvāt).
Nonetheless (tu), if (ced), through the Absolute Freedom (svātantryāt) of the Great Lord (mahā-īśasya), they also become oriented toward/prepared for the State of Śiva (api... śivatā-unmukhāḥ), (then) there is (asti) double (dviguṇā) purificatory rite (saṁskriyā) for them (eṣām) by means of the removal/extraction of the mark (liṅga-uddhṛtyā) and (ca) by initiation (dīkṣayā).
A pitcher (kumbhaḥ) is perfumed (adhivāsyate) by flowers (puṣpaiḥ) to remove the bad smell (duṣṭa-adhivāsa-vigame). Its --i.e. of the pitcher-- (asya) purificatory rite (saḥ saṁskāraḥ) is double (dviguṇaḥ). (But) when the pitcher is clean (śuddhe ghaṭe) the procedure (vidhiḥ) is not in that way (na ittham).
Thus (ittham), this (ayam) venerable Śaktipāta (śrī-śaktipātaḥ) is said here to be (iha uditaḥ) to be independent (nirapekṣaḥ).
(Śaivasiddhānta's scriptures such as) Mataṅga, Kiraṇa, etc. (mataṅga-kiraṇa-ādikam) are to investigated (neyam) in this way/direction (anayā eva diśā). But (tu) that (tad) is not furnished (na yojitam) by writing (likhitvā) (here) for fear of end up with a book containing heavy argumentation (grantha-gaurava-bhītyā).
And (ca) even (api) in a Purāṇa (purāṇe), devotion (bhaktiḥ) is accepted (as coming) (iṣyate) through His Favor only (tasya eva prasādāt). By means that (devotion) --lit. by which-- (yayā), those whose minds are in that adorable (nature) of the Lord (tad-bhāvagata-mānasāḥ) attain the highest perfection/accomplishment (yānti parām siddhim)||278-285||
Stanzas 286 to 301
एवकारेण कर्मादिसापेक्षत्वं निषिध्यते।
प्रसादो निर्मलीभावस्तेन सम्पूर्णरूपता॥२८६॥
आत्मना तेन हि शिवः स्वयं पूर्णः प्रकाशते।
शिवीभावमहासिद्धिस्पर्शवन्ध्ये तु कुत्रचित्॥२८७॥
वैष्णवादौ हि या भक्तिर्नासौ केवलतः शिवात्।
शिवो भवति तत्रैष कारणं न तु केवलः॥२८८॥
निर्मलश्चापि तु प्राप्तावच्छित्कर्माद्यपेक्षकः।
यया यान्ति परां सिद्धिमित्यस्येदं तु जीवितम्॥२८९॥
Evakāreṇa karmādisāpekṣatvaṁ niṣidhyate|
Prasādo nirmalībhāvastena sampūrṇarūpatā||286||
Ātmanā tena hi śivaḥ svayaṁ pūrṇaḥ prakāśate|
Śivībhāvamahāsiddhisparśavandhye tu kutracit||287||
Vaiṣṇavādau hi yā bhaktirnāsau kevalataḥ śivāt|
Śivo bhavati tatraiṣa kāraṇaṁ na tu kevalaḥ||288||
Nirmalaścāpi tu prāptāvacchitkarmādyapekṣakaḥ|
Yayā yānti parāṁ siddhimityasyedaṁ tu jīvitam||289||
By the word "eva" --"eva" means "only"-- (eva-kāreṇa), (Grace's) dependence on karma, etc. (karma-ādi-sāpekṣatvam) is removed/driven off (niṣidhyate). Favor (prasādaḥ) (is) an Immaculate State (nirmalī-bhāvaḥ). For that reason (tena), (Its) nature is Full/Perfect (sampūrṇa-rūpatā). By virtue of that --i.e. of Favor-- (tena hi), the Full/Perfect (pūrṇaḥ) Śiva (śivaḥ) Himself (svayam) shines (prakāśate) as the Self (ātmanā).
That (asau) devotion (bhaktiḥ) which (yā) (resides) in certain Vaiṣṇava-s, etc. (kutracid... vaiṣṇava-ādau hi) who are deprived of a contact with the Great Perfection/Accomplishment (consisting of) identification with Śiva --or "of an absorption in Śiva"-- (śivī-bhāva-mahā-siddhi-sparśa-vandhye) does not (come) (na) from Śiva (śivāt) who is isolated (kevalatas).
This (eṣaḥ) Śiva (śivaḥ) is/becomes (bhavati) the cause (kāraṇam) there --i.e. in that case-- (tatra), but not (na tu) the isolated (kevalaḥ) and (ca) immaculated (nirmalaḥ) (Śiva,) but rather (api tu) (a Śiva) who assumes limitation (prāpta-avacchit) and depends on karma, etc. (karma-ādi-apekṣakaḥ).
This (idam) (is) indeed (tu) the life (jīvitam) of this (phrase) (asya): "By means that (devotion) --lit. by which-- (yayā), [those whose minds are in that adorable (nature) of the Lord] attain the highest perfection/accomplishment (yānti parām siddhim iti)"||286-289||
श्रीमानुत्पलदेवश्चाप्यस्माकं परमो गुरुः।
शक्तिपातसमये विचारणं प्राप्तमीश न करोषि कर्हिचित्॥२९०॥
अद्य मां प्रति किमागतं यतः स्वप्रकाशनविधौ विलम्बसे।
कर्हिचित्प्राप्तशब्दाभ्यामनपेक्षित्वमूचिवान्॥२९१॥
दुर्लभत्वमरागित्वं शक्तिपातविधौ विभोः।
अपरार्धेन तस्यैव शक्तिपातस्य चित्रताम्॥२९२॥
व्यवधानचिरक्षिप्रभेदाद्यैरुपवर्णितैः।
श्रीमताप्यनिरुद्धेन शक्तिमुन्मीलिनीं विभोः॥२९३॥
व्याचक्षाणेन मातङ्गे वर्णिता निरपेक्षता।
स्थावरान्तेऽपि देवस्य स्वरूपोन्मीलनात्मिका॥२९४॥
शक्तिः पतन्ती सापेक्षा न क्वापीति सुविस्तरात्।
एवं विचित्रेऽप्येतस्मिञ्छक्तिपाते स्थिते सति॥२९५॥
तारतम्यादिभिर्भेदैः समय्यादिविचित्रता।
कश्चिद्रुद्राशतामात्रापादनात्तत्प्रसादतः॥२९६॥
शिवत्वं क्रमशो गच्छेत्समयी यो निरूप्यते।
कश्चिच्छुद्धाध्वबन्धः सन्पुत्रकः शीघ्रमक्रमात्॥२९७॥
भोगव्यवधिना कोऽपि साधकश्चिरशीघ्रतः।
कश्चित्सम्पूर्णकर्तव्यः कृत्यपञ्चकभागिनि॥२९८॥
रूपे स्थितो गुरुः सोऽपि भोगमोक्षादिभेदभाक्।
समय्यादिचतुष्कस्य समासव्यासयोगतः॥२९९॥
क्रमाक्रमादिभिर्भेदैः शक्तिपातस्य चित्रता।
क्रमिकः शक्तिपातश्च सिद्धान्ते वामके ततः॥३००॥
दक्षे मते कुले कौले षडर्धे हृदये ततः।
उल्लङ्घनवशाद्वापि झटित्यक्रममेव वा॥३०१॥
Śrīmānutpaladevaścāpyasmākaṁ paramo guruḥ|
Śaktipātasamaye vicāraṇaṁ prāptamīśa na karoṣi karhicit||290||
Adya māṁ prati kimāgataṁ yataḥ svaprakāśanavidhau vilambase|
Karhicitprāptaśabdābhyāmanapekṣitvamūcivān||291||
Durlabhatvamarāgitvaṁ śaktipātavidhau vibhoḥ|
Aparārdhena tasyaiva śaktipātasya citratām||292||
Vyavadhānacirakṣiprabhedādyairupavarṇitaiḥ|
Śrīmatāpyaniruddhena śaktimunmīlinīṁ vibhoḥ||293||
Vyācakṣāṇena mātaṅge varṇitā nirapekṣatā|
Sthāvarānte'pi devasya svarūponmīlanātmikā||294||
Śaktiḥ patantī sāpekṣā na kvāpīti suvistarāt|
Evaṁ vicitre'pyetasmiñchaktipāte sthite sati||295||
Tāratamyādibhirbhedaiḥ samayyādivicitratā|
Kaścidrudrāṁśatāmātrāpādanāttatprasādataḥ||296||
Śivatvaṁ kramaśo gacchetsamayī yo nirūpyate|
Kaścicchuddhādhvabandhaḥ sanputrakaḥ śīghramakramāt||297||
Bhogavyavadhinā ko'pi sādhakaściraśīghrataḥ|
Kaścitsampūrṇakartavyaḥ kṛtyapañcakabhāgini||298||
Rūpe sthito guruḥ so'pi bhogamokṣādibhedabhāk|
Samayyādicatuṣkasya samāsavyāsayogataḥ||299||
Kramākramādibhirbhedaiḥ śaktipātasya citratā|
Kramikaḥ śaktipātaśca siddhānte vāmake tataḥ||300||
Dakṣe mate kule kaule ṣaḍardhe hṛdaye tataḥ|
Ullaṅghanavaśādvāpi jhaṭityakramameva vā||301||
And even (ca api) venerable (śrīmān) Utpaladeva (utpaladevaḥ), my --lit. our-- (asmākam) Supreme (paramaḥ) Guru (guruḥ), (expressed in Śivastotrāvalī 13.11:) "Oh Lord (īśa), at the time of Śaktipāta (śaktipāta-samaye), a consideration/reflexion (about the fitness of the person receiving it) (vicāraṇam) (would be) suitable (prāptam), (anyway) You never do (it) (na karoṣi karhicid). What (kim) has happened (āgatam) to me (mām prati) today (adya) that --lit. because-- (yatas) You delay (vilambase) the process of Your Revelation (sva-prakāśana-vidhau)?". By the words "never" and "suitable" (karhicid-prāpta-śabdābhyām) he mentioned (ūcivān) the Independence (anapekṣitvam) of the All-pervasive One (vibhoḥ), which is difficult to attain (durlabhatvam) (and) is not colored --i.e. it is not partial but "impartial"-- (arāgitvam) with reference to the process of Śaktipāta (śaktipāta-vidhau).
By the latter half (of the stanza by Utpaladeva, i.e. "Adya māṁ prati kimāgataṁ yataḥ svaprakāśanavidhau vilambase") (apara-ardhena), (he shows) the variety (citratām) of that very Śaktipāta (tasya eva śaktipātasya) by means of delineations --lit. by the delineated ones-- (upavarṇitaiḥ) regarding the different obstructions (to Śaktipāta) lasting for long or leaving fast, etc. (vyavadhāna-cira-kṣipra-bheda-ādyaiḥ).
(Lord's) Independence (nirapekṣatā) has also been described (varṇitā) by venerable Aniruddha (śrīmatā... aniruddhena) in his commentary on Mataṅgatantra (mātaṅge) in great detail (suvistarāt) while he explains --lit. by explaining-- (vyācakṣāṇena) the unfolding/expansive (unmīlinīm) Power (śaktim) of the All-pervasive One (vibhoḥ). (Aniruddha wrote this:) "God's (devasya) Power (śaktiḥ) that consists of an expansion of the essential nature (svarūpa-unmīlana-ātmikā), descends (patantī) even (api) in vegetables (sthāvara-ante). (This Power) is nowhere (na kvāpi) dependent (sāpekṣā... iti)".
Thus (evam), as this Śaktipāta is varied (vicitre api etasmin śaktipāte sthite sati) according to the different gradations, etc. (tāratamya-ādibhiḥ bhedaiḥ), (so also) it is the variety of samayī-s --lit. of people who received the initiation into discipline or rules-- (samayi-ādi-vicitratā). Someone (kaścid) who (yaḥ) is described (nirūpyate) (as) a samayī (samayī) gradually (kramaśas) goes (gacchet) to the State of Śiva (śivatvam) through His Favor (tad-prasādataḥ) which makes (him) arrive at only (the stage where he becomes) a portion of Rudra (rudra-aṁśatā-mātra-āpādanāt). Someone (else) (kaścid) being (san) a spiritual son (putrakaḥ) bound by the pure course --categories 1 to 5-- (śuddha-adhva-bandhaḥ) (goes to the State of Śiva) quickly (after leaving the physical body, or) immediately --lit. without succession-- (while he is still alive) (śīghram akramāt). Someone (else) (ko'pi) (who is) an adept (sādhakaḥ) (goes to the State of Śiva) slowly or quickly (cira-śīghrataḥ) in accordance with the intervention of worldly enjoyments (bhoga-vyavadhinā). Someone (else) (kaścid) who has fully done all that was to be done (sampūrṇa-kartavyaḥ) (is) a Guru (guruḥ) who remains (sthitaḥ) in the Nature (rūpe) which is responsible for the group of five Acts --i.e. manifestation, maintenance, withdrawal of the universe as well as concealment and revelation of one's own essential nature-- (kṛtya-pañcaka-bhāgini). He (saḥ) also (api) possesses different (kinds of) worldly enjoyments, Liberation, etc. (bhoga-mokṣa-ādi-bheda-bhāk). The awesome variety (citratā) of Śaktipāta (śaktipātasya) in the case of the group of four consisting of samayī, etc. (samayi-ādi-catuṣkasya) (can occur) all together or separately (samāsa-vyāsa-yogatas) according to the diferent (kinds of) succession, non-succession, etc. (krama-akrama-ādibhiḥ bhedaiḥ).
Also (ca), (there is) a gradual (kramikaḥ) Śaktipāta (śaktipātaḥ) in Śaivasiddhānta (siddhānte), in the left-handed (Tantra-s) (vāmake), after that (tatas), in the right-handed (Tantra-s) (dakṣe), in Mata (mate), in Kula (kule), in Kaula (kaule) (and) in Trika or Heart (ṣaḍardhe hṛdaye) --so Trika or Heart is the highest system--. Moreover (tatas), (a person does not need to go through all those systems to arrive at Trika or Heart but he can reach Trika) by force of a jumping --i.e. that person jumps over all those systems and arrives at Trika or Heart-- (ullaṅghana-vaśāt) or even (vā api) instantly (jhaṭiti) or (vā) without succession (akramam eva)||290-301||
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