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Tantrāloka (Tantraloka): Chapter 20 - stanzas 1 to 15 - Non-dual Shaivism of Kashmir
Tulādīkṣāprakāśana - Normal translation
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Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 15) of the twentieth chapter (called Tulādīkṣāprakāśana).
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 विंशतितममाह्निकम्।
Atha śrītantrāloke viṁśatitamamāhnikam|
Untranslated yet
अथ दीक्षां ब्रुवे मूढजनाश्वासप्रदायिनीम्॥१॥
Atha dīkṣāṁ bruve mūḍhajanāśvāsapradāyinīm||1||
Untranslated yet
त्रिकोणे वह्निसदने वह्निवर्णोज्ज्वलेऽभितः।
वायव्यपुरनिर्धूते करे सव्ये सुजाज्वले॥२॥
Trikoṇe vahnisadane vahnivarṇojjvale'bhitaḥ|
Vāyavyapuranirdhūte kare savye sujājvale||2||
Untranslated yet
बीजं किञ्चिद्गृहीत्वैतत्तथैव हृदयान्तरे।
करे च दह्यमानं सच्चिन्तयेत्तज्जपैकयुक्॥३॥
Bījaṁ kiñcidgṛhītvaitattathaiva hṛdayāntare|
Kare ca dahyamānaṁ saccintayettajjapaikayuk||3||
Untranslated yet
वह्निदीपितफट्कारधोरणीदाहपीडितम्।
बीजं निर्बीजतामेति स्वसूतिकरणाक्षमम्॥४॥
Vahnidīpitaphaṭkāradhoraṇīdāhapīḍitam|
Bījaṁ nirbījatāmeti svasūtikaraṇākṣamam||4||
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तप्तं नैतत्प्ररोहाय तेनैव प्रत्ययेन तु।
मलमायाख्यकर्माणि मन्त्रध्यानक्रियाबलात्॥५॥
Taptaṁ naitatprarohāya tenaiva pratyayena tu|
Malamāyākhyakarmāṇi mantradhyānakriyābalāt||5||
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दग्धानि न स्वकार्याय निर्बीजप्रत्ययं त्विमम्।
स श्रीमान्सुप्रसन्नो मे शम्भुनाथो न्यरूपयत्॥६॥
Dagdhāni na svakāryāya nirbījapratyayaṁ tvimam|
Sa śrīmānsuprasanno me śambhunātho nyarūpayat||6||
Untranslated yet
बीजस्याप्यत्र कार्या च योजना कृपया गुरोः।
यतो दीक्षा सुदीप्तत्वात्स्थावराण्यपि मोचयेत्॥७॥
Bījasyāpyatra kāryā ca yojanā kṛpayā guroḥ|
Yato dīkṣā sudīptatvātsthāvarāṇyapi mocayet||7||
Untranslated yet
यो गुरुर्जपहोमार्चाध्यानसिद्धत्वमात्मनि।
ज्ञात्वा दीक्षां चरेत्तस्य दीक्षा सप्रत्यया स्मृता॥८॥
Yo gururjapahomārcādhyānasiddhatvamātmani|
Jñātvā dīkṣāṁ carettasya dīkṣā sapratyayā smṛtā||8||
Untranslated yet
अवधूते निराचारे तत्त्वज्ञे नत्वयं विधिः।
साचारैः क्रियते दीक्षा या दृष्टप्रत्ययान्विता॥९॥
Avadhūte nirācāre tattvajñe natvayaṁ vidhiḥ|
Sācāraiḥ kriyate dīkṣā yā dṛṣṭapratyayānvitā||9||
Untranslated yet
निराचारेण दीक्षायां प्रत्ययस्तु न गद्यते।
ज्ञानं स्वप्रत्ययं यस्मान्न फलान्तरमर्हति॥१०॥
Nirācāreṇa dīkṣāyāṁ pratyayastu na gadyate|
Jñānaṁ svapratyayaṁ yasmānna phalāntaramarhati||10||
Untranslated yet
Stanzas 11 to 15
ध्यानादि तु फलात्साध्यमिति सिद्धामतोदितम्।
तुलाशुद्धिपरीक्षां वा कुर्यात्प्रत्यययोगिनीम्॥११॥
Dhyānādi tu phalātsādhyamiti siddhāmatoditam|
Tulāśuddhiparīkṣāṁ vā kuryātpratyayayoginīm||11||
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यथा श्रीतन्त्रसद्भावे कथिता परमेशिना।
श्रीपूर्वशास्त्रेऽप्येषा च सूचिता परमेशिना॥१२॥
Yathā śrītantrasadbhāve kathitā parameśinā|
Śrīpūrvaśāstre'pyeṣā ca sūcitā parameśinā||12||
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आनन्द उद्भवः कम्पो निद्रा घूर्णिश्च पञ्चमी।
इत्येवंवदता शक्तितारतम्याभिधायिना॥१३॥
Ānanda udbhavaḥ kampo nidrā ghūrṇiśca pañcamī|
Ityevaṁvadatā śaktitāratamyābhidhāyinā||13||
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उद्भवो लघुभावेन देहग्रहतिरोहितेः।
देहो हि पार्थिवो मुख्यस्तदा मुख्यत्वमुज्झति॥१४॥
Udbhavo laghubhāvena dehagrahatirohiteḥ|
Deho hi pārthivo mukhyastadā mukhyatvamujjhati||14||
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भाविलाघवमन्त्रेण शिष्यं ध्यात्वा समुत्प्लुतम्।
कर्माणि तत्राशेषाणि पूर्वोक्तान्याचरेद्गुरुः॥१५॥
Bhāvilāghavamantreṇa śiṣyaṁ dhyātvā samutplutam|
Karmāṇi tatrāśeṣāṇi pūrvoktānyācaredguruḥ||15||
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उक्ता सेयं तुलाशुद्धिदीक्षा प्रत्ययदायिनी।
Uktā seyaṁ tulāśuddhidīkṣā pratyayadāyinī|
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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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