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Tantrāloka (Tantraloka): Chapter 16 - stanzas 157 to 311 - Non-dual Shaivism of Kashmir
Prameyaprakāśana - Normal translation
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Introduction
This is the second and last set of stanzas (from the stanza 157 to the stanza 311) of the sixteenth chapter (called Prameyaprakāśana).
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 157 to 175
अनामसंहृतिस्थैर्यसृष्टिचक्रं चतुर्विधम्।
देवताभिर्निजाभिस्तन्मातृसद्भाववृंहितम्॥१५७॥
इत्थं शोधकवर्गोऽयं मन्त्राणां सप्ततिः स्मृता।
षडर्धशास्त्रेषु श्रीमत्सारशास्त्रे च कथ्यते॥१५८॥
अघोराद्यष्टकेनेह शोधनीयं विपश्चिता।
अथवैकाक्षरामन्त्रैरथवा मातृकाक्रमात्॥१५९॥
भैरवीयहृदा वापि खेचरीहृदयेन वा।
भैरवेण महादेवि त्वथ वक्त्राङ्गपञ्चकैः॥१६०॥
येन येन हि मन्त्रेण तन्त्रेऽस्मिन्नुद्भवः कृतः।
तेनैव दीक्षयेन्मन्त्री इत्याज्ञा पारमेश्वरी॥१६१॥
एवं शोधकभेदेन सप्ततिः कीर्तिता भिदः।
शोध्यन्यासं विना मन्त्रैरेतैर्दीक्षा यदा भवेत्॥१६२॥
तदा सप्ततिधा ज्ञेया जननादिविवर्जिता।
शोध्यभेदोऽथ वक्तव्यः सङ्क्षेपात्सोऽपि कथ्यते॥१६३॥
एकत्रिपञ्चषट्त्रिंशद्भेदात्तात्त्वश्चतुर्विधः।
पञ्चैकभेदाच्चाध्वानस्तथैवाण्डचतुष्टयम्॥१६४॥
एवं दशविधं शोध्यं त्रिंशद्धा तद्विधित्रयात्।
शोध्यशोधकभेदेन शतानि त्वेकविंशतिः॥१६५॥
अत्रापि न्यासयोगेन शोध्येऽध्वनि तथाकृतेः।
शतैकविंशतिभिदा जननाद्युज्झिता भवेत्॥१६६॥
जननादिमयी तावत्येवं शतदृशि श्रुतिः।
स्यात्सप्तत्यधिका सापि द्रव्यविज्ञानभेदतः॥१६७॥
द्विधेति पञ्चाशीतिः स्याच्छतान्यधिकखाब्धिका।
भोगमोक्षानुसन्धानाद्द्विविधा सा प्रकीर्तिता॥१६८॥
अशुभस्यैव संशुद्ध्या शुभस्याप्यथ शोधनात्।
द्विधा भोगः शुभे शुद्धिः कालत्रयविभेदिनि॥१६९॥
एकद्विसामस्त्यवशात्सप्तधेत्यष्टधा भुजिः।
गुरुशिष्यक्रमात्सोऽपि द्विधेत्येवं विभिद्यते॥१७०॥
प्रत्यक्षदीक्षणे यस्माद्द्वयोरेकानुसन्धितः।
तादृग्दीक्षाफलं पूर्णं विसंवादे तु विप्लवः॥१७१॥
परोक्षमृतदीक्षादौ गुरुरेवानुसन्धिमान्।
क्रियाज्ञानमहिम्ना तं शिष्यं धाम्नीप्सिते नयेत्॥१७२॥
अविभिन्ने क्रियाज्ञाने कर्मशुद्धौ तथैव ते।
अनुसन्धिः पुनर्भिन्नः कर्म यस्मात्तदात्मकम्॥१७३॥
श्रीमत्स्वच्छन्दशास्त्रे च वासनाभेदतः फलम्।
शिष्याणां च गुरोश्चोक्तमभिन्नेऽपि क्रियादिके॥१७४॥
भोगस्य शोधकाच्छोध्यादनुसन्धेश्च तादृशात्।
वैचित्र्यमस्ति भेदस्य वैचित्र्यप्राणता यतः॥१७५॥
Anāmasaṁhṛtisthairyasṛṣṭicakraṁ caturvidham|
Devatābhirnijābhistanmātṛsadbhāvavṛṁhitam||157||
Itthaṁ śodhakavargo'yaṁ mantrāṇāṁ saptatiḥ smṛtā|
Ṣaḍardhaśāstreṣu śrīmatsāraśāstre ca kathyate||158||
Aghorādyaṣṭakeneha śodhanīyaṁ vipaścitā|
Athavaikākṣarāmantrairathavā mātṛkākramāt||159||
Bhairavīyahṛdā vāpi khecarīhṛdayena vā|
Bhairaveṇa mahādevi tvatha vaktrāṅgapañcakaiḥ||160||
Yena yena hi mantreṇa tantre'sminnudbhavaḥ kṛtaḥ|
Tenaiva dīkṣayenmantrī ityājñā pārameśvarī||161||
Evaṁ śodhakabhedena saptatiḥ kīrtitā bhidaḥ|
Śodhyanyāsaṁ vinā mantrairetairdīkṣā yadā bhavet||162||
Tadā saptatidhā jñeyā jananādivivarjitā|
Śodhyabhedo'tha vaktavyaḥ saṅkṣepātso'pi kathyate||163||
Ekatripañcaṣaṭtriṁśadbhedāttāttvaścaturvidhaḥ|
Pañcaikabhedāccādhvānastathaivāṇḍacatuṣṭayam||164||
Evaṁ daśavidhaṁ śodhyaṁ triṁśaddhā tadvidhitrayāt|
Śodhyaśodhakabhedena śatāni tvekaviṁśatiḥ||165||
Atrāpi nyāsayogena śodhye'dhvani tathākṛteḥ|
Śataikaviṁśatibhidā jananādyujjhitā bhavet||166||
Jananādimayī tāvatyevaṁ śatadṛśi śrutiḥ|
Syātsaptatyadhikā sāpi dravyavijñānabhedataḥ||167||
Dvidheti pañcāśītiḥ syācchatānyadhikakhābdhikā|
Bhogamokṣānusandhānāddvividhā sā prakīrtitā||168||
Aśubhasyaiva saṁśuddhyā śubhasyāpyatha śodhanāt|
Dvidhā bhogaḥ śubhe śuddhiḥ kālatrayavibhedini||169||
Ekadvisāmastyavaśātsaptadhetyaṣṭadhā bhujiḥ|
Guruśiṣyakramātso'pi dvidhetyevaṁ vibhidyate||170||
Pratyakṣadīkṣaṇe yasmāddvayorekānusandhitaḥ|
Tādṛgdīkṣāphalaṁ pūrṇaṁ visaṁvāde tu viplavaḥ||171||
Parokṣamṛtadīkṣādau gururevānusandhimān|
Kriyājñānamahimnā taṁ śiṣyaṁ dhāmnīpsite nayet||172||
Avibhinne kriyājñāne karmaśuddhau tathaiva te|
Anusandhiḥ punarbhinnaḥ karma yasmāttadātmakam||173||
Śrīmatsvacchandaśāstre ca vāsanābhedataḥ phalam|
Śiṣyāṇāṁ ca guroścoktamabhinne'pi kriyādike||174||
Bhogasya śodhakācchodhyādanusandheśca tādṛśāt|
Vaicitryamasti bhedasya vaicitryaprāṇatā yataḥ||175||
The fourfold (caturvidham... tad) cakra of nameless, withdrawal, firmness and emission (anāma-saṁhṛti-sthairya-sṛṣṭi-cakram), along with their own deities (devatābhiḥ nijābhiḥ), is nourished/strengthened by Mātṛsadbhāva (mātṛsadbhāva-vṛṁhitam). In this way (ittham), this (ayam) group of purifiers (śodhaka-vargaḥ) is declared as --expecting "smṛtaḥ"-- (smṛtā) (constituted by) seventy (saptatiḥ) Mantra-s (mantrāṇām). And (ca) among the Trika scriptures (ṣaṭ-ardha-śāstreṣu), it is said (kathyate) in the venerable scripture (called) Sāra (śrīmat-sāra-śāstre): "(The disciple) is to be purified --expecting 'śodhanīyaḥ'-- (śodhanīyam) by the wise (Guru) (vipaścitā) here (iha) by means of the group of eight (consisting of) Aghora, etc. (aghora-ādi-aṣṭakena), or (athavā) with the Mantra-s (coming from) the monosyllabic one --i.e. from Sauḥ, the Mantra of Parā; so the Mantra-s derived from Sauḥ are 'Oṁ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīma bhīṣaṇe vama piba he ruru rara phaṭ huṁ haḥ phaṭ' (the Mantra of Parāparā) and 'Hrīḥ hūṁ phaṭ' (the Mantra of Aparā)-- (eka-akṣarā-mantraiḥ), or else (athavā) through the succession of Mātṛkā (mātṛkā-kramāt), or even (vā api) by the Bhairava's Heart (bhairavīya-hṛdā), or (vā) by the Khecarī-s' Heart (khecarī-hṛdayena), (or) by Bhairava (Himself) (bhairaveṇa), oh Great Goddess (mahā-devi tu), and also (atha) by the set of five faces and limbs (vaktra-aṅga-pañcakaiḥ). (This is) the command (ājñā) of the Supreme Mistress (pārama-īśvarī): 'The mantrī --i.e. the Guru pronouncing the Mantra-- (mantrī) should initiate (dīkṣayet) (the disciple) with whatever Mantra (yena yena hi... mantreṇa... tena eva) (to be found) in this Tantra (tantre asmin) producing an udbhava (in him --viz. in the disciple--) --'udbhava' means 'arising, springing, etc.'-- (udbhavaḥ kṛtaḥ... iti)'". Thus (evam), in accordance with the variety of purifiers (śodhaka-bhedena), the kinds (bhidaḥ) are said to be (kīrtitāḥ) seventy (saptatiḥ). And (atha) when (yadā) the initiation (dīkṣā) is (performed) (bhavet) through these Mantra-s (mantraiḥ etaiḥ), without (vinā) the nyāsa of the purified (śodhya-nyāsam), then (tadā) (such initiation,) devoid of birth, etc. (janana-ādi-vivarjitā), is to be known (jñeyā) as of seventy sorts (saptatidhā).
Now (atha), the variety of the purified (śodhya-bhedaḥ) is to be discussed --lit. to be spoken about-- (vaktavyaḥ). It --i.e. such variety-- (saḥ api) is concisely described (saṅkṣepāt... kathyate):
(The course/path) of the Tattva-s (tāttvaḥ) (is) fourfold (caturvidhaḥ) in accordance with the division into one, three, five, or thirty-six (eka-tri-pañca-ṣaṭtriṁśat-bhedāt). And (ca) (the remaining) paths (adhvānaḥ) (are) five (pañca) (or even) one through a modification (eka-bhedāt). So (tathā eva), the aggregate of four Eggs (aṇḍa-catuṣṭayam) to be purified (śodhyam) is thus tenfold (evam daśavidham). Due to that triad of procedures (tad-vidhi-trayāt), (they become) of thirty sorts (triṁśaddhā). By means of the division into purified and purifier (śodhya-śodhaka-bhedena), (there are) 2100 (types of initiation) --lit. 21 hundreds-- (śatāni tu ekaviṁśatiḥ). Even (api) here (atra), in the purified path (śodhye adhvani) by means of nyāsa (nyāsa-yogena), there are --lit. there is -- (syāt) thus (evam) 4200 (types of initiation) --"śata" means "100", "dṛśi" means "2" and "śruti" means "4"-- (śata-dṛśi śrutiḥ) plus the 70 (saptati-adhikā). (Why that number?) Since it has been done so (tathākṛteḥ): (The group of types of initiation) which is devoid of birth, etc. (janana-ādi-ujjhitā bhavet) (totalize) 2100 (śata-ekaviṁśati-bhidā) (plus) the same number --lit. so many-- (tāvatī) (of the types of initiation) which contain birth, etc. (janana-ādi-mayī). Also (api), this (number of types of initiation) (sā) (becomes) twofold (dvidhā) due to the division into (initiations with) substance or (only) with consciousness (dravya-vijñāna-bhedatas). Thus (iti), (the number of kinds of initiation) would be (syāt) 8540 --"pañcāśīti" means "85", "adhika" means "plus", "kha" means "0" and "abdhi" means "4"-- (pañcāśītiḥ... śatāni adhika-kha-abdhikā). That (group of types of initiation) (sā) is said to be (prakīrtitā) of two kinds (dvividhā) depending on whether they aim for worldly enjoyment or Liberation (bhoga-mokṣa-anusandhānāt). Worldly enjoyment (bhogaḥ) (is) of two sorts (dvidhā), through the purification (saṁśuddhyā) of bad (karma) only (aśubhasya eva) or (atha) even (api) through the purification (śodhanāt) of good (karma) (śubhasya). Regarding the good (karma) (śubhe), the purification (śuddhiḥ) (is) sevenfold (saptadhā) in accordance with the three times --past, present and future-- (kāla-traya-vibhedini) whether they are taken one by one, or in couples or all together --e.g. past, present, future, past/present, past/future, present/future and past/present/future-- (eka-dvi-sāmastya-vaśāt). Thus (iti), (by adding the purification of the bad karma,) the worldly enjoyment --lit. the granting of enjoyment-- (bhujiḥ) (is) eightfold (aṣṭadhā). That --i.e. the worldly enjoyment-- (saḥ) is also (api) of two kinds (dvidhā) according to the sucession of Guru and disciple (guru-śiṣya-kramāt). Thus (iti), it is divided (vibhidyate) in this manner (evam): As for the initiation in which (the disciple) is present --lit. before the eye-- (pratyakṣa-dīkṣaṇe), the fruit of such initiation (tādṛk-dīkṣā-phalam) (is) full/perfect (pūrṇam) due to the single intention (yasmāt... eka-anusandhitas) of the two --of Guru and disciple-- (dvayoḥ). But (tu) if there is disagreement (between them) (visaṁvāde), (the consequence will be) confusion/calamity (viplavaḥ). As for the initiation, etc. of an absent or dead (disciple) (parokṣa-mṛta-dīkṣā-ādau), the Guru himself (guruḥ eva) (is) the one who has the intention (anusandhimān). By the greatness/might of Action and Knowledge --Action refers to rituals-- (kriyā-jñāna-mahimnā), (the Guru) should lead (nayet) the disciple (tam śiṣyam) to the desired abode --i.e. to the abode the disciple wishes to go-- (dhāmni īpsite). Action and Knowledge (kriyā-jñāne) are undivided --viz. they do not vary-- (avibhinne). They both (te) (remain) exactly like that (tathā eva) during the purification of karma (karma-śuddhau). On the other hand (punar), the intention (anusandhiḥ) varies --lit. deviates-- (bhinnaḥ), since (yasmāt) karma (karma) has that nature (tad-ātmakam). Also (ca), in venerable Svacchandatantra (śrīmat-svacchanda-śāstre), it is said (uktam) (that,) even if the ritual, etc. are the same --i.e. they do not vary-- (abhinne api kriyā-ādike), the fruit (phalam) (varies) according to the diversity of the vāsanā-s or tendencies (vāsanā-bhedatas) of the disciples (śiṣyāṇām) and (ca... ca) of the Guru (guroḥ). The variety (vaicitryam) of worldly enjoyment (bhogasya) is (asti) due to the purifier (śodhakāt), the purified (śodhyāt) and (ca) such intention (anusandheḥ... tādṛśāt), because (yatas) the life of difference/duality is variety (bhedasya vaicitrya-prāṇatā)||157-175||
Stanzas 176 to 203
तथाहि वक्त्रैर्यस्याध्वा शुद्धस्तैरेव योजितः।
भोक्तुमिष्टे क्वचित्तत्त्वे स भोक्ता तद्बलान्वितः॥१७६॥
शुभानां कर्मणां चात्र सद्भावे भोगचित्रता।
तादृगेव भवेत्कर्मशुद्धौ त्वन्यैव चित्रता॥१७७॥
भोगश्च सद्य उत्क्रान्त्या देहेनैवाथ सङ्गतः।
तदैवाभ्यासतो वापि देहान्ते वेत्यसौ चतुः॥१७८॥
प्राक्तनाष्टभिदा योगाद्द्वात्रिंशद्भेद उच्यते।
मोक्ष एकोऽपि बीजस्य समयाख्यस्य तादृशम्॥१७९॥
बालादिकं ज्ञातशीघ्रमरणं शक्तिवर्जितम्।
वृद्धं वोद्दिश्य भक्तं वा शोधनाशोधनाद्द्विधा॥१८०॥
सद्य उत्क्रान्तितस्त्रैधं सा चासन्नमृतौ गुरोः।
कार्येत्याज्ञा महेशस्य श्रीमद्गह्वरभाषिता॥१८१॥
दृष्ट्वा शिष्यं जराग्रस्तं व्याधिना परिपीडितम्।
उत्क्रमय्य ततस्त्वेनं परतत्त्वे नियोजयेत्॥१८२॥
पञ्चत्रिंशदमी भेदा गुरोर्वा गुरुशिष्ययोः।
उक्तद्वैविध्यकलनात्सप्ततिः परिकीर्तिताः॥१८३॥
एतैर्भेदैः पुरोक्तांस्तान्भेदान्दीक्षागतान्गुरुः।
भित्वा सिद्ध्येत्प्रसङ्ख्यानं स्वभ्यस्तज्ञानसिद्धये॥१८४॥
पञ्चाशीतिशती या चत्वारिंशत्समुत्तरा कथिता।
तां सप्तत्या भित्त्वा दीक्षाभेदान्स्वयं कलयेत्॥१८५॥
पञ्चकमिह लक्षाणां च सप्तनवतिः सहस्रपरिसङ्ख्या।
अष्टौ शतानि दीक्षाभेदोऽयं मालिनीतन्त्रे॥१८६॥
सप्ततिधा शोद्धृगणस्त्रिंशद्धा शोध्य एकतत्त्वादिः।
साण्डः षडध्वरूपस्तथेतिकर्तव्यता चतुर्भेदा॥१८७॥
द्रव्यज्ञानमयी सा जननादिविवर्जिताथ तद्युक्ता।
पञ्चत्रिंशद्धा पुनरेषा भोगापवर्गसन्धानात्॥१८८॥
यस्माद्द्वात्रिंशद्धा भोगः शुभशुद्ध्यशुद्धिकालभिदा।
मोक्षस्त्रेधा द्विगुणा सप्ततिरितिकार्यताभेदाः॥१८९॥
शोधनशोध्यविभेदादितिकर्तव्यत्वभेदतश्चैषा।
दीक्षा बहुधा भिन्ना शोध्यविहीना तु सप्ततिधा॥१९०॥
मन्त्राणां सकलेतरसाङ्गनिरङ्गादिभेदसङ्कलनात्।
श्योध्यस्य च तत्त्वादेः पञ्चदशाद्युक्तभेदपरिगणनात्॥१९१॥
भेदानां परिगणना न शक्यते कर्तुमित्यसङ्कीर्णाः।
भेदाः सङ्कीर्णाः पुनरन्ये भूयस्त्वकारिणो बहुधा॥१९२॥
शोधकशोध्यादीनां द्वित्रादिविभेदसद्भावात्।
भोगे साध्ये यद्यद्बहु कर्तव्यं तदाश्रयेन्मतिमान्॥१९३॥
कारणभूयस्त्वं किल फलभूयस्त्वाय किं चित्रम्।
अपवर्गे नतु भेदस्तेनास्मिन्वासनादृढत्वजुषा॥१९४॥
अल्पाप्याश्रयणीया क्रियाथ विज्ञानमात्रे वा।
अभिनवगुप्तगुरुः पुनराह हि सति वित्तदेशकालादौ॥१९५॥
अपवर्गेऽपि हि विस्तीर्णकर्मविज्ञानसङ्ग्रहः कार्यः।
चिद्वृत्तेर्वैचित्र्याच्चाञ्चल्येऽपि क्रमेण सन्धानात्॥१९६॥
तस्मिंस्तस्मिन्वस्तुनि रूढिरवश्यं शिवात्मिका भवति।
तत्त्वमिदमेतदात्मकमेतस्मात्प्रोद्धृतो मया शिष्यः॥१९७॥
इत्थं क्रमसंवित्तौ मूढोऽपि शिवात्मको भवति।
क्रमिकतथाविधशिवतानुग्रहसुभगं च दैशिकं पश्यन्॥१९८॥
शिशुरपि तदभेददृशा भक्तिबलाच्चाभ्युपैति शिवभावम्।
यद्यपि विकल्पवृत्तेरपि मोक्षं दीक्षयैव देहान्ते॥१९९॥
शास्त्रे प्रोवाच विभुस्तथापि दृढवासना युक्ता।
मोक्षेऽप्यस्ति विशेषः क्रियाल्पभूयस्त्वजः सलोकादिः॥२००॥
इति केचित्तदयुक्तं स विचित्रो भोग एव कथितः स्यात्।
संस्कारशेषवर्तनजीवितमध्येऽस्य समयलोपाद्यम्॥२०१॥
नायाति विघ्नजालं क्रियाबहुत्वं मुमुक्षोस्तत्।
यस्मात्सबीजदीक्षासंस्कृतपुरुषस्य समयलोपाद्ये॥२०२॥
भुक्ते भोगान्मोक्षो नैवं निर्बीजदीक्षायाम्।
इति केचिन्मन्यन्ते युक्तं तच्चापि यत्स्मृतं शास्त्रे॥२०३॥
Tathāhi vaktrairyasyādhvā śuddhastaireva yojitaḥ|
Bhoktumiṣṭe kvacittattve sa bhoktā tadbalānvitaḥ||176||
Śubhānāṁ karmaṇāṁ cātra sadbhāve bhogacitratā|
Tādṛgeva bhavetkarmaśuddhau tvanyaiva citratā||177||
Bhogaśca sadya utkrāntyā dehenaivātha saṅgataḥ|
Tadaivābhyāsato vāpi dehānte vetyasau catuḥ||178||
Prāktanāṣṭabhidā yogāddvātriṁśadbheda ucyate|
Mokṣa eko'pi bījasya samayākhyasya tādṛśam||179||
Bālādikaṁ jñātaśīghramaraṇaṁ śaktivarjitam|
Vṛddhaṁ voddiśya bhaktaṁ vā śodhanāśodhanāddvidhā||180||
Sadya utkrāntitastraidhaṁ sā cāsannamṛtau guroḥ|
Kāryetyājñā maheśasya śrīmadgahvarabhāṣitā||181||
Dṛṣṭvā śiṣyaṁ jarāgrastaṁ vyādhinā paripīḍitam|
Utkramayya tatastvenaṁ paratattve niyojayet||182||
Pañcatriṁśadamī bhedā gurorvā guruśiṣyayoḥ|
Uktadvaividhyakalanātsaptatiḥ parikīrtitāḥ||183||
Etairbhedaiḥ puroktāṁstānbhedāndīkṣāgatānguruḥ|
Bhitvā siddhyetprasaṅkhyānaṁ svabhyastajñānasiddhaye||184||
Pañcāśītiśatī yā catvāriṁśatsamuttarā kathitā|
Tāṁ saptatyā bhittvā dīkṣābhedānsvayaṁ kalayet||185||
Pañcakamiha lakṣāṇāṁ ca saptanavatiḥ sahasraparisaṅkhyā|
Aṣṭau śatāni dīkṣābhedo'yaṁ mālinītantre||186||
Saptatidhā śoddhṛgaṇastriṁśaddhā śodhya ekatattvādiḥ|
Sāṇḍaḥ ṣaḍadhvarūpastathetikartavyatā caturbhedā||187||
Dravyajñānamayī sā jananādivivarjitātha tadyuktā|
Pañcatriṁśaddhā punareṣā bhogāpavargasandhānāt||188||
Yasmāddvātriṁśaddhā bhogaḥ śubhaśuddhyaśuddhikālabhidā|
Mokṣastredhā dviguṇā saptatiritikāryatābhedāḥ||189||
Śodhanaśodhyavibhedāditikartavyatvabhedataścaiṣā|
Dīkṣā bahudhā bhinnā śodhyavihīnā tu saptatidhā||190||
Mantrāṇāṁ sakaletarasāṅganiraṅgādibhedasaṅkalanāt|
Śyodhyasya ca tattvādeḥ pañcadaśādyuktabhedaparigaṇanāt||191||
Bhedānāṁ parigaṇanā na śakyate kartumityasaṅkīrṇāḥ|
Bhedāḥ saṅkīrṇāḥ punaranye bhūyastvakāriṇo bahudhā||192||
Śodhakaśodhyādīnāṁ dvitrādivibhedasadbhāvāt|
Bhoge sādhye yadyadbahu kartavyaṁ tadāśrayenmatimān||193||
Kāraṇabhūyastvaṁ kila phalabhūyastvāya kiṁ citram|
Apavarge natu bhedastenāsminvāsanādṛḍhatvajuṣā||194||
Alpāpyāśrayaṇīyā kriyātha vijñānamātre vā|
Abhinavaguptaguruḥ punarāha hi sati vittadeśakālādau||195||
Apavarge'pi hi vistīrṇakarmavijñānasaṅgrahaḥ kāryaḥ|
Cidvṛttervaicitryāccāñcalye'pi krameṇa sandhānāt||196||
Tasmiṁstasminvastuni rūḍhiravaśyaṁ śivātmikā bhavati|
Tattvamidametadātmakametasmātproddhṛto mayā śiṣyaḥ||197||
Itthaṁ kramasaṁvittau mūḍho'pi śivātmako bhavati|
Kramikatathāvidhaśivatānugrahasubhagaṁ ca daiśikaṁ paśyan||198||
Śiśurapi tadabhedadṛśā bhaktibalāccābhyupaiti śivabhāvam|
Yadyapi vikalpavṛtterapi mokṣaṁ dīkṣayaiva dehānte||199||
Śāstre provāca vibhustathāpi dṛḍhavāsanā yuktā|
Mokṣe'pyasti viśeṣaḥ kriyālpabhūyastvajaḥ salokādiḥ||200||
Iti kecittadayuktaṁ sa vicitro bhoga eva kathitaḥ syāt|
Saṁskāraśeṣavartanajīvitamadhye'sya samayalopādyam||201||
Nāyāti vighnajālaṁ kriyābahutvaṁ mumukṣostat|
Yasmātsabījadīkṣāsaṁskṛtapuruṣasya samayalopādye||202||
Bhukte bhogānmokṣo naivaṁ nirbījadīkṣāyām|
Iti kecinmanyante yuktaṁ taccāpi yatsmṛtaṁ śāstre||203||
For example (tathā hi), the worldly enjoyer (saḥ bhoktā), whose (yasya) path (adhvā) has been purified (śuddhaḥ) by the faces (vaktraiḥ), (and that) has been placed (yojitaḥ) by them (taiḥ eva) somewhere (kvacid) in the chosen category (iṣṭe... tattve) in order to enjoy (in the world) (bhoktum), is endowed with his force/power (tad-bala-anvitaḥ). Also (ca), the variety of worldly enjoyments (for the disciple) (bhoga-citratā) is (bhavet) here (atra) such (tādṛk eva) with reference to the existence (sadbhāve) of (his) good karma-s (śubhānām karmaṇām). But (tu) when (his) karma has been purified (karma-śuddhau), another (anyā eva) variety (citratā) (appears). And (ca) that worldly enjoyment (bhogaḥ... asau) (is of) four (types) (catur). (It can accrue to the disciple): "(1) By departure (from the body) (utkrāntyā) immediately (sadyas), or (atha) (2) through association (saṅgatas) with the body itself (dehena eva) then --i.e. after dīkṣā or initiation-- (tadā eva), or even (vā api) (3) through practice (abhyāsatas), or (vā) (4) at the end of the body --viz. when the body dies-- (deha-ante... iti)". Thirty-two varieties (dvātriṁśat-bhedaḥ) are said to exist (ucyate) by union (yogāt) (of these four types of worldly enjoyment) with the previous eight kinds (prāktana-aṣṭa-bhidā) --i.e. 8 x 4 = 32--. Although (api) Liberation (mokṣaḥ) (is) one (ekaḥ), (it is also) twofold (dvidhā) through the purification or not purification (śodhana-aśodhanāt) of the seed called "samaya" or "rule" (samaya-ākhyasya) with regard to (uddiśya) someone who is such --referring to someone who wants Liberation-- (tādṛśam), (or) to children, etc. (bāla-ādikam), (or) to someone whose death is known to come fast (jñāta-śīghra-maraṇam), (or) to someone without power (śakti-varjitam), or (vā) to someone who is old (vṛddham), or (vā) to a devotee (bhaktam).
TRANSLATION IN PROGRESS – I UPLOAD NEW CONTENT ALMOST DAILY – NO STANZAS ARE MISSING
DURING WEEKENDS, MY PRODUCTIVITY DECREASES BECAUSE I AM BUSY MEETING WITH MY DISCIPLES
Further Information
This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.
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