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Tantrāloka (Tantraloka): Chapter 15 - stanzas 1 to 150 - Non-dual Shaivism of Kashmir
Dīkṣā sāmayī
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Introduction
This is the first set of stanzas (from the stanza 1 to the stanza 150) of the fifteenth chapter (called Dīkṣā sāmayī).
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 पञ्चदशमाह्निकम्।
Atha śrītantrāloke pañcadaśamāhnikam|
Here begins (atha) the fifteenth (pañcadaśam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथैतदुपयोगाय यागस्तावन्निरूप्यते।
तत्र दीक्षैव भोगे च मुक्तौ चायात्युपायताम्॥१॥
स्वयं संस्कारयोगाद्वा तदङ्गं तत्प्रदर्श्यते।
यो यत्राभिलषेद्भोगान्स तत्रैव नियोजितः॥२॥
सिद्धिभाङ्मन्त्रशक्त्येति श्रीमत्स्वायम्भुवे विभुः।
योग्यतावशतो यत्र वासना यस्य तत्र सः॥३॥
योज्यो न च्यवते तस्मादिति श्रीमालिनीमते।
वदन्भोगाद्युपायत्वं दीक्षायाः प्राह नो गुरुः॥४॥
Athaitadupayogāya yāgastāvannirūpyate|
Tatra dīkṣaiva bhoge ca muktau cāyātyupāyatām||1||
Svayaṁ saṁskārayogādvā tadaṅgaṁ tatpradarśyate|
Yo yatrābhilaṣedbhogānsa tatraiva niyojitaḥ||2||
Siddhibhāṅmantraśaktyeti śrīmatsvāyambhuve vibhuḥ|
Yogyatāvaśato yatra vāsanā yasya tatra saḥ||3||
Yojyo na cyavate tasmāditi śrīmālinīmate|
Vadanbhogādyupāyatvaṁ dīkṣāyāḥ prāha no guruḥ||4||
And now (atha), firstly (tāvat), sacrifice --i.e. the ritual of worship-- (yāgaḥ) is described (nirūpyate) in order to contribute to the accomplishment of this --i.e. of initiation-- (etad-upayogāya).
There (tatra), initiation itself (dīkṣā eva) becomes a means (āyāti upāyatām) with reference to worldly enjoyment (bhoge) and (ca... ca) Liberation (muktau) (either) by itself (svayam) or (vā) by means of purificatory rites (saṁskāra-yogāt). Therefore (tad), that member/supplement (regarding initiation) --i.e. the sacrifice or ritual of worship-- (tad-aṅgam) is explained/taught (pradarśyate).
The All-pervasive One (vibhuḥ) (said) in venerable Svāyambhuvatantra (śrīmat-svāyambhuve): "He --i.e. the disciple-- (saḥ) who (yaḥ) desires (abhilaṣet) worldly enjoyments (bhogān) (is) placed/directed (niyojitaḥ) right there (tatra eva) where (yatra) he can have accomplishments/perfection (siddhi-bhāk) by the power of the Mantra-s (mantra-śaktyā iti)". In venerable Mālinīmatatantra (śrī-mālinīmate) He says (vadan): "He --viz. the disciple-- (saḥ) is to be placed/directed (yojyaḥ) there (tatra) where (yatra) his karmic tendency (vāsanā) (is active) due to (his) fitness (yogyatā-vaśatas). He does not fall (na cyavate) from that (tasmāt iti)". Our (nas) Guru (guruḥ) spoke about (prāha) initiation as a means (to obtain) worldly enjoyment, etc. (bhoga-ādi-upāyatvam dīkṣāyāḥ)||1-4||
न चाधिकारिता दीक्षां विना योगेऽस्ति शाङ्करे।
न च योगाधिकारित्वमेकमेवानया भवेत्॥५॥
अपि मन्त्राधिकारित्वं मुक्तिश्च शिवदीक्षया।
इत्यस्मिन्मालिनीवाक्ये साक्षान्मोक्षाभ्युपायता॥६॥
दीक्षायाः कथिता प्राच्यग्रन्थेन पुनरुच्यते।
पारम्पर्येण संस्कृत्या मोक्षभोगाभ्युपायता॥७॥
Na cādhikāritā dīkṣāṁ vinā yoge'sti śāṅkare|
Na ca yogādhikāritvamekamevānayā bhavet||5||
Api mantrādhikāritvaṁ muktiśca śivadīkṣayā|
Ityasminmālinīvākye sākṣānmokṣābhyupāyatā||6||
Dīkṣāyāḥ kathitā prācyagranthena punarucyate|
Pāramparyeṇa saṁskṛtyā mokṣabhogābhyupāyatā||7||
"(Nonetheless,) without (vinā) initiation (dīkṣām) there is no (na ca... asti) qualification (adhikāritā) in the Yoga of Śaṅkara (yoge... śāṅkare)" --this is the last portion of Mālinīvijayottaratantra 4.6--. "Through this initiation by Śiva (anayā... śiva-dīkṣayā) appears (bhavet) not only (na ca... ekam eva) qualification for Yoga (yoga-adhikāritvam) but also (api) authority regarding the Mantra-s (mantra-adhikāritvam) and (ca) Liberation (muktiḥ... iti)" --this is Mālinīvijayottaratantra 4.8--. In this statement in Mālinīvijayottaratantra (asmin mālinī-vākye), it is mentioned (kathitā) that initiation is the direct means to Liberation (sākṣāt mokṣa-abhyupāyatā... dīkṣāyāḥ). On the other hand (punar), by means of the previous verse (prācya-granthena), it is said (ucyate) that (initiation can also be) a means to (attain) Liberation and worldly enjoyment (mokṣa-bhoga-abhyupāyatā) through a purification (saṁskṛtyā) (taking place) by degrees (pāramparyeṇa)||5-7||
येषामध्यवसायोऽस्ति न विद्यां प्रत्यशक्तितः।
सुखोपायमिदं तेषां विधानमुदितं गुरोः॥८॥
इति श्रीमन्मतङ्गाख्ये ह्युक्ता मोक्षाभ्युपायता।
सम्यग्ज्ञानस्वभावा हि विद्या साक्षाद्विमोचिका॥९॥
Yeṣāmadhyavasāyo'sti na vidyāṁ pratyaśaktitaḥ|
Sukhopāyamidaṁ teṣāṁ vidhānamuditaṁ guroḥ||8||
Iti śrīmanmataṅgākhye hyuktā mokṣābhyupāyatā|
Samyagjñānasvabhāvā hi vidyā sākṣādvimocikā||9||
In the venerable (scripture) called Mataṅgatantra (śrīmat-mataṅga-ākhye hi) (initiation is) mentioned (uktā) (as) a means to (obtain) Liberation (mokṣa-abhyupāyatā): "This (idam) method (vidhānam) of the Guru (guroḥ) is said to be (uditam) an easy means (sukha-upāyam) for those (teṣām) who do not have (yeṣām... asti na) determination/resolution (adhyavasāyaḥ) with reference to Knowledge (vidyām prati) since they lack power (a-śaktitas... iti)".
Knowledge (vidyā), whose essential nature is a correct act of knowing (samyak-jñāna-svabhāvā hi), liberates (vimocikā) directly (sākṣāt)||8-9||
उक्तं तत्रैव तत्त्वानां कार्यकारणभावतः।
हेयादेयत्वकथने विद्यापाद इति स्फुटम्॥१०॥
Uktaṁ tatraiva tattvānāṁ kāryakāraṇabhāvataḥ|
Heyādeyatvakathane vidyāpāda iti sphuṭam||10||
(All this has been) clearly (sphuṭam) said (uktam) right there --i.e. the above-mentioned Mataṅgatantra-- (tatra eva), "in the chapter dealing with Knowledge" (vidyā-pāde iti), in (which there is) a narration/description about what is to be abandoned and taken (heya-ādeyatva-kathane) regarding the tattva-s or categories (tattvānām) according to (their) condition as cause and effect (kārya-kāraṇa-bhāvatas)||10||
Stanzas 11 to 20
तत्राशक्तास्तु ये तेषां दीक्षाचर्यासमाधयः।
ते विद्यापूर्वका यस्मात्तस्माज्ज्ञान्युत्तमोत्तमः॥११॥
Tatrāśaktāstu ye teṣāṁ dīkṣācaryāsamādhayaḥ|
Te vidyāpūrvakā yasmāttasmājjñānyuttamottamaḥ||11||
Initiation, caryā --regular performance of all rites, observance, right behavior, etc.-- and samādhi --i.e. a perfect absorption-- (dīkṣā-caryā-samādhayaḥ) are for those (teṣām) who (ye) are incompetent (aśaktāḥ tu) regarding that --i.e. regarding acquiring Knowledge directly-- (tatra).
Since (yasmāt) they --i.e. initiation, caryā and samādhi-- (te) are preceded by Knowledge (vidyā-pūrvakāḥ), therefore (tasmāt) the jñānī --the person with Knowledge-- (jñānī) is the best among the best (uttama-uttamaḥ)||11||
ज्ञानं च शास्त्रात्तच्चापि श्राव्यो नादीक्षितो यतः।
अतोऽस्य संस्क्रियामात्रोपयोगो दीक्षया कृतः॥१२॥
Jñānaṁ ca śāstrāttaccāpi śrāvyo nādīkṣito yataḥ|
Ato'sya saṁskriyāmātropayogo dīkṣayā kṛtaḥ||12||
Knowledge (jñānam ca) (comes) from the scripture (śāstrāt), and (ca api) as (yatas) someone who is not initiated (adīkṣitaḥ) should not hear --lit. "not to be heard", far-fetching Sanskrit here, in my opinion-- (śrāvyaḥ na) that --i.e. knowledge from scriptures-- (tad), therefore (atas) initiation does (dīkṣayā kṛtaḥ) for him (asya) only the application of a purification --literal translation but a little far-fetched and confusing; in other words, "initiation purifies a person and permits him to hear knowledge from scriptures"-- (saṁskriyā-mātra-upayogaḥ)||12||
यत्र तत्रास्तु गुरुणा योजितोऽसौ फलं पुनः।
स्वविज्ञानोचितं याति ज्ञानीत्युक्तं पुरा किल॥१३॥
Yatra tatrāstu guruṇā yojito'sau phalaṁ punaḥ|
Svavijñānocitaṁ yāti jñānītyuktaṁ purā kila||13||
It has been said (uktam) previously (purā) indeed (kila) that (iti) wherever (yatra tatra) a jñānī --a person of knowledge-- (asau... jñānī) be (astu) placed/directed (yojitaḥ) by (his) Guru (guruṇā), the fruit (phalam) becomes nevertheless (only) the suitable one for his (level of) knowledge (punar... sva-vijñāna-ucitam yāti)||13||
यस्य त्वीशप्रसादेन दिव्या काचन योग्यता।
गुरोः शिशोश्च तौ नैव प्रति दीक्षोपयोगिता॥१४॥
ज्ञानमेव तदा दीक्षा श्रीत्रैशिकनिरूपणात्।
सर्वशास्त्रार्थवेत्तृत्वमकस्माच्चास्य जायते॥१५॥
इति श्रीमालिनीनीत्या यः सांसिद्धिकसंविदः।
स उत्तमाधिकारी स्याज्ज्ञानवान्हि गुरुर्मतः॥१६॥
Yasya tvīśaprasādena divyā kācana yogyatā|
Guroḥ śiśośca tau naiva prati dīkṣopayogitā||14||
Jñānameva tadā dīkṣā śrītraiśikanirūpaṇāt|
Sarvaśāstrārthavettṛtvamakasmāccāsya jāyate||15||
Iti śrīmālinīnītyā yaḥ sāṁsiddhikasaṁvidaḥ|
Sa uttamādhikārī syājjñānavānhi gururmataḥ||16||
But (tu) (if) by the Grace of the Lord (yasya... īśa-prasādena), (there is) some (kācana) divine (divyā) fitness (yogyatā) in the case of Guru and disciple (guroḥ śiśoḥ ca), (then) they both do not need initiation --lit. initiation is of no use for them both-- (tau na eva prati dīkṣā-upayogitā).
From the definition (given) in venerable Traiśika --i.e. Parātrīśikā-- (śrī-traiśika-nirūpaṇāt), knowledge itself (jñānam eva) (is) then (tadā) initiation (dīkṣā).
According with the precept in venerable Mālinīvijayottaratantra (śrī-mālinī-nītyā): "And (ca) causelessly/suddenly (akasmāt) rises (jāyate) in him --in the one having this mark-- (asya) knowledge about the meaning of all the scriptures (sarva-śāstra-artha-vettṛtvam... iti)", he (saḥ) whose consciousness is natural/spontaneous (yaḥ sāṁsiddhika-saṁvidaḥ) has the best qualification (uttama-adhikārī syāt). A Guru (guruḥ) is undoubtedly considered (hi... mataḥ) to be someone who possesses knowledge (jñānavān)||14-16||
आत्मने वा परेभ्यो वा हितार्थी चेतयेदिदम्।
इत्युक्त्या मालिनीशास्त्रे तत्सर्वं प्रकटीकृतम्॥१७॥
Ātmane vā parebhyo vā hitārthī cetayedidam|
Ityuktyā mālinīśāstre tatsarvaṁ prakaṭīkṛtam||17||
All (sarvam) that (tad) has been manifested/shown/displayed (prakaṭīkṛtam) in Mālinīvijayottaratantra (mālinī-śāstre) through the statement --Abhinavagupta now paraphrases Mālinīvijayottaratantra 4.26-- (uktyā): "He who desires good (hita-arthī) for himself (ātmane) or (vā... vā) for others (parebhyaḥ) should be aware of (cetayet) this (idam... iti)"||17||
ज्ञानयोग्यास्तथा केचिच्चर्यायोग्यास्तथापरे।
दीक्षायोग्या योगयोग्या इति श्रीकैरणे विधौ॥१८॥
Jñānayogyāstathā keciccaryāyogyāstathāpare|
Dīkṣāyogyā yogayogyā iti śrīkairaṇe vidhau||18||
With reference to the rule (vidhau) (given) in venerable Kiraṇatantra (śrī-kairaṇe): "Some (kecid) are fit for knowledge (jñāna-yogyāḥ) while (tathā) (others) are fit for caryā --observance, performance of rituals, etc.-- (caryā-yogyāḥ), and (tathā) (even) others (apare) are fit for initiation (or) Yoga (dīkṣā-yogyāḥ yoga-yogyāḥ iti)"||18||
तत्रोक्तलक्षणः कर्मयोगज्ञानविशारदः।
उत्तरोत्तरताभूम्युत्कृष्टो गुरुरुदीरितः॥१९॥
Tatroktalakṣaṇaḥ karmayogajñānaviśāradaḥ|
Uttarottaratābhūmyutkṛṣṭo gururudīritaḥ||19||
The Guru (guruḥ) whose characteristics have been described there --in chapter 13 of this scripture, more specifically in 13.214-216-- (tatra-ukta-lakṣaṇaḥ) is conversant with rituals, Yoga and knowledge (of the scriptures) (karma-yoga-jñāna-viśāradaḥ). (A Guru) is said to be (udīritaḥ) superior according to the higher and higher stages --this means that the Guru who is conversant with Yoga is superior to the Guru who is conversant with rituals, and the Guru who is conversant with knowledge of the scriptures is superior to the other two previous Guru-s-- (uttara-uttaratā-bhūmi-utkṛṣṭaḥ)||19||
स च प्रागुक्तशक्त्यन्यतमपातपवित्रितम्।
परीक्ष्य पृष्ट्वा वा शिष्यं दीक्षाकर्म समाचरेत्॥२०॥
Sa ca prāguktaśaktyanyatamapātapavitritam|
Parīkṣya pṛṣṭvā vā śiṣyaṁ dīkṣākarma samācaret||20||
And (ca) he --i.e. the Guru-- (saḥ), after examining (parīkṣya) or (vā) interrogating (pṛṣṭvā) the disciple (śiṣyam) who has been purified by one of the many (kinds of) aforesaid Śaktipāta (prāk-ukta-śakti-anyatama-pāta-pavitritam), he performs (samācaret) the ritual of initiation (dīkṣā-karma)||20||
TRANSLATION IN PROGRESS - I ADD NEW STUFF PRACTICALLY EVERY DAY - THERE ARE NO MISSING STANZAS THEN
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