| Download and install the indispensable font(s) to view Sanskrit in its full glory Read Transliterating (2) (English) to fully understand the transliteration system |
Tantrasāra (Tantrasara): Chapter 5
Āṇavaprakāśanam - Explaining (the means of) the limited being [Āṇavopāya]
Introduction
This is the fifth chapter (called Āṇavaprakāśanam).
This work was written by the great Master Abhinavagupta and is a summary of Tantrāloka. 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 Tantrasāra is a summarized 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 Tantrasāra 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.
Chapter 5
तन्त्रसारः
पञ्चममाह्निकम्
तत्र यदा विकल्पः स्वयमेव संस्कारमात्मन्युपायान्तरनिरपेक्षतयैव कर्तुं प्रभवति तदासौ पाशवव्यापारात्प्रच्युतः शुद्धविद्यानुग्रहेण परमेशशक्तिरूपतामापन्न उपायतयावलम्ब्यमानः शाक्तं ज्ञानमाविर्भावयति। तदेतच्च निर्णीतमनन्तर एवाह्निके। यदा तूपायान्तरमसौ स्वसंस्कारार्थं विकल्पोऽपेक्षते तदा बुद्धिप्राणदेहघटादिकान्परिमितरूपानुपायत्वेन गृह्णनणुत्वं प्राप्त आणवं ज्ञानमाविर्भावयति तत्र बुद्धिर्ध्यानात्मिका प्राणः स्थूलः सूक्ष्मश्चाद्य उच्चारणात्मा उच्चारणं च नाम पञ्च प्राणाद्या वृत्तयः सूक्ष्मस्तु वर्णशब्दवाच्यो वक्ष्यते देहः सन्निवेशविशेषात्मा करणशब्दवाच्यो घटादयो बाह्याः कुम्भस्थण्डिललिङ्गपूजाद्युपायतया कीर्तयिष्यमाणाः। तत्र ध्यानं तावदिहोचितमुपदेक्ष्यामो यदेतत् स्वप्रकाशं सर्वतत्त्वान्तर्भूतं परं तत्त्वमुक्तं तदेव निजहृदयबोधे ध्यात्वा तत्र प्रमातृप्रमाणप्रमेयरूपस्य वह्न्यर्कसोमत्रितयस्य सङ्घट्टं ध्यायेद्यावदसौ महाभैरवाग्निर्ध्यानवातसमिद्धाकारः सम्पद्यते तस्य प्राक्तनशक्तिज्वालाद्वादशकपरिवृतस्य चक्रात्मनश्चक्षुरादीनामन्यतमसुषिरद्वारेण निःसृतस्य बाह्ये ग्राह्यात्मनि विश्रान्तं चिन्तयेत्तेन च विश्रान्तेन प्रथमं तद्बाह्यं सोमरूपतया सृष्टिक्रमेण प्रपूरितं ततोऽर्करूपतया स्थित्यावभासितं ततोऽपि संहारवह्निरूपतया विलापितं ततोऽनुत्तरात्मतामापादितं ध्यायेत्। एवं तच् चक्रं समस्तबाह्यवस्त्वभेदपरिपूर्णं सम्पद्यते। ततो वासनाशेषानपि भावान्तेन चक्रेणेत्थं कृतान्ध्यायेत्। एवमस्यानवरतं ध्यायिनः स्वसंविन्मात्रपरमार्थान्सृष्टिस्थितिसंहारप्रबन्धान्सृष्ट्यादिस्वातन्त्र्यपरमार्थत्वं च स्वसंविदो निश्चिन्वतः सद्य एव भैरवीभावः। अभ्यासात्तु सर्वेप्सितसिद्ध्यादयोऽपि।
स्वप्रकाशं समस्तात्मतत्त्वं मात्रादिकं त्रयम्।
अन्तःकृत्य स्थितं ध्यायेद्धृदयानन्दधामनि॥
तद् द्वादशमहाशक्तिरश्मिचक्रेश्वरं विभुम्।
व्योमभिर्निःसरद्बाह्ये ध्यायेत्सृष्ट्यादिभावकम्॥
तद्ग्रस्तसर्वबाह्यान्तर्भावमण्डलमात्मनि।
विश्राम्यन्भावयेद्योगी स्यादेवमात्मनः प्रथा॥
इति सङ्ग्रहश्लोकाः। इति ध्यानम्।
अथोच्चारः।
तत्र प्राणमुच्चिचारयिषुः पूर्वं हृदय एव शून्ये विश्राम्यति ततो बाह्ये प्राणोदयात्ततोऽपि बाह्यं प्रति अपानचन्द्रापूरणेन सर्वात्मतां पश्यति ततोऽन्यनिराकाङ्क्षो भवति ततः समानोदयात्सङ्घट्टविश्रान्तिमनुभवति तत उदानवह्न्युदये मातृमेयादिकलनां ग्रसते। तद्ग्रासकवह्निप्रशमे व्यानोदये सर्वावच्छेदवन्ध्यः स्फुरति। एवं शून्यात्प्रभृति व्यानान्तं या एता विश्रान्तयस्ता एव निजानन्दो निरानन्दः परानन्दो ब्रह्मानन्दो महानन्दश्चिदानन्द इति षट् आनन्दभूमय उपदिष्टा यासामेकोऽनुसन्धाता उदयास्तमयविहीनोऽन्तर्विश्रान्तिपरमार्थरूपो जगदानन्दः। तदेतासूच्चारभूमिषु प्रत्येकं द्व्यादिशः सर्वशो वा विश्राम्यान्यत् तद्देहप्राणादिव्यतिरिक्तं विश्रान्तितत्त्वमासादयति। तदेव सृष्टिसंहारबीजोच्चारणरहस्यमनुसन्दधद्विकल्पं संस्कुर्यादासु च विश्रान्तिषु प्रत्येकं पञ्च अवस्था भवन्ति प्रवेशतारतम्यात्। तत्र प्राग् आनन्दः पूर्णतांशस्पर्शात्तत उद्भवः क्षणं निःशरीरतायां रूढेस्ततः कम्पः स्वबलाक्रान्तौ देहतादात्म्यशैथिल्यात्ततो निद्रा बहिर्मुखत्वविलयात्। इत्थमनात्मन्यात्मभावे लीने स्वात्मनः सर्वमयत्वादात्मन्यनात्मभावो विलीयत इत्यतो घूर्णिर्महाव्याप्त्युदयात्। ता एता जाग्रदादिभूमयस्तुर्यातीतान्ताः। एताश्च भूमयस्त्रिकोणकन्दहृत्तालूर्ध्वकुण्डलिनीचक्रप्रवेशे भवन्ति। एवमुच्चारविश्रान्तौ यत्परं स्पन्दनं गलिताशेषवेद्यं यच्चोन्मिषद्वेद्यं यच्चोन्मिषितवेद्यं तदेव लिङ्गत्रयमिति वक्ष्यामः स्वावसरे। परं चात्र लिङ्गं योगिनीहृदयम्। तत्र मुख्या स्पन्दनरूपता सङ्कोचविकासात्मतया यामलरूपतोदयेन विसर्गकलाविश्रान्तिलाभादित्यलम्। अप्रकाशोऽत्रानुप्रवेशः।
पूर्वं स्वबोधे तदनु प्रमेये विश्रम्य मेयं परिपूरयेत।
पूर्णेऽत्र विश्राम्यति मातृमेयविभागमाश्वेव स संहरेत॥
व्याप्त्याथ विश्राम्यति ता इमाः स्युः शून्येन साकं षडुपायभूम्यः।
प्राणादयो व्याननपश्चिमास्तल्लीनश्च जाग्रत् प्रभृति प्रपञ्चः॥
अभ्यासनिष्ठोऽत्र तु सृष्टिसंहृद्विमर्शधामन्यचिरेण रोहेत्।
इत्यान्तरश्लोकाः। इत्युच्चारणम्।
अथ सूक्ष्मप्राणात्मा वर्णः।
अस्मिनेवोच्चारे स्फुरनव्यक्तानुकृतिप्रायो ध्वनिर्वर्णस्तस्य सृष्टिसंहारबीजे मुख्यं रूपं तदभ्यासात्परसंवित्तिलाभस्तथाहि - कादौ मान्ते साच्केऽनच्के वान्तरुच्चारिते स्मृते वा समविशिष्टः संवित्स्पन्दस्पर्शः समयानपेक्षित्वात्परिपूर्णः समयोपेक्षिणोऽपि शब्दास्तदर्थभावका मनोराज्यादिवदनुत्तरसंवित्स्पर्शादेकीकृतहृत्कण्ठोष्ठो द्वादशान्तद्वयं हृदयं चैकीकुर्यादिति वर्णरहस्यम्। अन्तःस्पर्शद्विमर्शानन्तरसमुद्भूतं सितपीताद्यान्तरं वर्णमुद्भाव्यमानं संविदमनुभावयतीति केचित्।
वाच्यविरहेण संवित्स्पन्दादिन्द्वर्कगतिनिरोधाभ्याम्।
यस्य तु समसम्प्रवेशात्पूर्णा चिद्बीजपिण्डवर्णविधौ॥
इत्यान्तरश्लोकः। इति वर्णविधिः। करणं तु मुद्राप्रकाशने वक्ष्यामः॥
विकल्पः कस्यापि स्वयमनुपयन्पूर्णमयतामुपायात्संस्कारं व्रजति स उपायोऽत्र बहुधा।
धियि प्राणे देहे तदनु बहिरित्याणवतया स निर्णीतो नैषां परफलविधौ कापि हि भिदा॥
Tantrasāraḥ
Pañcamamāhnikam
Tatra yadā vikalpaḥ svayameva saṁskāramātmanyupāyāntaranirapekṣatayaiva kartuṁ prabhavati tadāsau pāśavavyāpārātpracyutaḥ śuddhavidyānugraheṇa parameśaśaktirūpatāmāpanna upāyatayāvalambyamānaḥ śāktaṁ jñānamāvirbhāvayati| Tadetacca nirṇītamanantara evāhnike| Yadā tūpāyāntaramasau svasaṁskārārthaṁ vikalpo'pekṣate tadā buddhiprāṇadehaghaṭādikānparimitarūpānupāyatvena gṛhṇanaṇutvaṁ prāpta āṇavaṁ jñānamāvirbhāvayati tatra buddhirdhyānātmikā prāṇaḥ sthūlaḥ sūkṣmaścādya uccāraṇātmā uccāraṇaṁ ca nāma pañca prāṇādyā vṛttayaḥ sūkṣmastu varṇaśabdavācyo vakṣyate dehaḥ sanniveśaviśeṣātmā karaṇaśabdavācyo ghaṭādayo bāhyāḥ kumbhasthaṇḍilaliṅgapūjādyupāyatayā kīrtayiṣyamāṇāḥ| Tatra dhyānaṁ tāvadihocitamupadekṣyāmo yadetat svaprakāśaṁ sarvatattvāntarbhūtaṁ paraṁ tattvamuktaṁ tadeva nijahṛdayabodhe dhyātvā tatra pramātṛpramāṇaprameyarūpasya vahnyarkasomatritayasya saṅghaṭṭaṁ dhyāyedyāvadasau mahābhairavāgnirdhyānavātasamiddhākāraḥ sampadyate tasya prāktanaśaktijvālādvādaśakaparivṛtasya cakrātmanaścakṣurādīnāmanyatamasuṣiradvāreṇa niḥsṛtasya bāhye grāhyātmani viśrāntaṁ cintayettena ca viśrāntena prathamaṁ tadbāhyaṁ somarūpatayā sṛṣṭikrameṇa prapūritaṁ tato'rkarūpatayā sthityāvabhāsitaṁ tato'pi saṁhāravahnirūpatayā vilāpitaṁ tato'nuttarātmatāmāpāditaṁ dhyāyet| Evaṁ tac cakraṁ samastabāhyavastvabhedaparipūrṇaṁ sampadyate| Tato vāsanāśeṣānapi bhāvāntena cakreṇetthaṁ kṛtāndhyāyet| Evamasyānavarataṁ dhyāyinaḥ svasaṁvinmātraparamārthānsṛṣṭisthitisaṁhāraprabandhānsṛṣṭyādisvātantryaparamārthatvaṁ ca svasaṁvido niścinvataḥ sadya eva bhairavībhāvaḥ| Abhyāsāttu sarvepsitasiddhyādayo'pi|
Svaprakāśaṁ samastātmatattvaṁ mātrādikaṁ trayam|
Antaḥkṛtya sthitaṁ dhyāyeddhṛdayānandadhāmani||
Tad dvādaśamahāśaktiraśmicakreśvaraṁ vibhum|
Vyomabhirniḥsaradbāhye dhyāyetsṛṣṭyādibhāvakam||
Tadgrastasarvabāhyāntarbhāvamaṇḍalamātmani|
Viśrāmyanbhāvayedyogī syādevamātmanaḥ prathā||
Iti saṅgrahaślokāḥ| Iti dhyānam|
Athoccāraḥ|
Tatra prāṇamuccicārayiṣuḥ pūrvaṁ hṛdaya eva śūnye viśrāmyati tato bāhye prāṇodayāttato'pi bāhyaṁ prati apānacandrāpūraṇena sarvātmatāṁ paśyati tato'nyanirākāṅkṣo bhavati tataḥ samānodayātsaṅghaṭṭaviśrāntimanubhavati tata udānavahnyudaye mātṛmeyādikalanāṁ grasate| Tadgrāsakavahnipraśame vyānodaye sarvāvacchedavandhyaḥ sphurati| Evaṁ śūnyātprabhṛti vyānāntaṁ yā etā viśrāntayastā eva nijānando nirānandaḥ parānando brahmānando mahānandaścidānanda iti ṣaṭ ānandabhūmaya upadiṣṭā yāsāmeko'nusandhātā udayāstamayavihīno'ntarviśrāntiparamārtharūpo jagadānandaḥ| Tadetāsūccārabhūmiṣu pratyekaṁ dvyādiśaḥ sarvaśo vā viśrāmyānyat taddehaprāṇādivyatiriktaṁ viśrāntitattvamāsādayati| Tadeva sṛṣṭisaṁhārabījoccāraṇarahasyamanusandadhadvikalpaṁ saṁskuryādāsu ca viśrāntiṣu pratyekaṁ pañca avasthā bhavanti praveśatāratamyāt| Tatra prāg ānandaḥ pūrṇatāṁśasparśāttata udbhavaḥ kṣaṇaṁ niḥśarīratāyāṁ rūḍhestataḥ kampaḥ svabalākrāntau dehatādātmyaśaithilyāttato nidrā bahirmukhatvavilayāt| Itthamanātmanyātmabhāve līne svātmanaḥ sarvamayatvādātmanyanātmabhāvo vilīyata ityato ghūrṇirmahāvyāptyudayāt| Tā etā jāgradādibhūmayasturyātītāntāḥ| Etāśca bhūmayastrikoṇakandahṛttālūrdhvakuṇḍalinīcakrapraveśe bhavanti| Evamuccāraviśrāntau yatparaṁ spandanaṁ galitāśeṣavedyaṁ yacconmiṣadvedyaṁ yacconmiṣitavedyaṁ tadeva liṅgatrayamiti vakṣyāmaḥ svāvasare| Paraṁ cātra liṅgaṁ yoginīhṛdayam| Tatra mukhyā spandanarūpatā saṅkocavikāsātmatayā yāmalarūpatodayena visargakalāviśrāntilābhādityalam| Aprakāśo'trānupraveśaḥ|
Pūrvaṁ svabodhe tadanu prameye viśramya meyaṁ paripūrayeta|
Pūrṇe'tra viśrāmyati mātṛmeyavibhāgamāśveva sa saṁhareta||
Vyāptyātha viśrāmyati tā imāḥ syuḥ śūnyena sākaṁ ṣaḍupāyabhūmyaḥ|
Prāṇādayo vyānanapaścimāstallīnaśca jāgrat prabhṛti prapañcaḥ||
Abhyāsaniṣṭho'tra tu sṛṣṭisaṁhṛdvimarśadhāmanyacireṇa rohet|
Ityāntaraślokāḥ| Ityuccāraṇam|
Atha sūkṣmaprāṇātmā varṇaḥ|
Asminevoccāre sphuranavyaktānukṛtiprāyo dhvanirvarṇastasya sṛṣṭisaṁhārabīje mukhyaṁ rūpaṁ tadabhyāsātparasaṁvittilābhastathāhi - Kādau mānte sācke'nacke vāntaruccārite smṛte vā samaviśiṣṭaḥ saṁvitspandasparśaḥ samayānapekṣitvātparipūrṇaḥ samayopekṣiṇo'pi śabdāstadarthabhāvakā manorājyādivadanuttarasaṁvitsparśādekīkṛtahṛtkaṇṭhoṣṭho dvādaśāntadvayaṁ hṛdayaṁ caikīkuryāditi varṇarahasyam| Antaḥsparśadvimarśānantarasamudbhūtaṁ sitapītādyāntaraṁ varṇamudbhāvyamānaṁ saṁvidamanubhāvayatīti kecit|
Vācyaviraheṇa saṁvitspandādindvarkagatinirodhābhyām|
Yasya tu samasampraveśātpūrṇā cidbījapiṇḍavarṇavidhau||
Ityāntaraślokaḥ| Iti varṇavidhiḥ| Karaṇaṁ tu mudrāprakāśane vakṣyāmaḥ||
Vikalpaḥ kasyāpi svayamanupayanpūrṇamayatāmupāyātsaṁskāraṁ vrajati sa upāyo'tra bahudhā|
Dhiyi prāṇe dehe tadanu bahirityāṇavatayā sa nirṇīto naiṣāṁ paraphalavidhau kāpi hi bhidā||
Essence of Tantra (tantra-sāraḥ)
Fifth (pañcamam) chapter (āhnikam)
When (yadā) there (tatra) vikalpa or thought (vikalpaḥ), spontaneously (svayam eva), is able to (prabhavati) make (kartum) a refinement (saṁskāram) in itself (ātmani) without depending on other means (upāya-antara-nirapekṣatayā eva), then (tadā), swerving (pracyutaḥ) from (its usual) function in the paśu-s --in the limited beings-- (pāśava-vyāpārāt), entering (āpannaḥ) into the nature of the Śakti of the Supreme Lord (parama-īśa-śakti-rūpatām) through the Grace of Śuddhavidyā --"Pure Knowledge", not the tattva 5-- (śuddha-vidyā-anugraheṇa) (and) resorting to (it) (avalambyamānaḥ) as a means (upāyatayā), it --i.e. vikalpa or thought-- (asau) manifests (āvirbhāvayati) the knowledge (jñānam) of Śakti --i.e. of Śāktopāya-- (śāktam)|
This very (knowledge of Śāktopāya) (tad etad ca) has been investigated (nirṇītam) in the previous chapter (anantare eva āhnike)|
But (tu) when (yadā) for its refinement (sva-saṁskāra-artham) that (asau) vikalpa (vikalpaḥ) stands in need of (apekṣate) another means (upāya-antaram), then (tadā) taking (gṛhṇan) intellect, vital energy, body, pot, etc. (buddhi-prāṇa-deha-ghaṭa-ādikān) —(all of which are) of limited nature (parimita-rūpān)— as a means (upāyatvena) (and) reaching (prāptaḥ) the state of aṇu --lit. atomic self-- (aṇutvam), (vikalpa) manifests (āvirbhāvayati) the knowledge (jñānam) of aṇu --i.e. of Āṇavopāya-- (āṇavam). In that context --viz. in Āṇavopāya-- (tatra), the intellect (buddhiḥ) is of the essence of Dhyāna or meditation (dhyāna-ātmikā). (In turn,) the vital energy (prāṇaḥ) (is) gross (sthūlaḥ) and (ca) subtle (sūkṣmaḥ). The former --the gross vital energy-- (ādyaḥ) is of the nature of moving upward (and appearing as sound) --this is called "Uccāraṇa" or "Uccāra"-- (uccāraṇa-ātmā). What is called "Uccāraṇa" (uccāraṇam ca nāma) has five (pañca) modalities (vṛttayaḥ) (known as) prāṇa, etc. --viz. prāṇa, apāna, samāna, udāna and vyāna-- (prāṇa-ādyāḥ). However (tu), the subtle (vital energy) (sūkṣmaḥ) —which will be spoken about subsequently (vakṣyate)— (is) expressed by the word "varṇa" (varṇa-śabda-vācyaḥ). The body (dehaḥ), endowed with a special arrangement (sanniveśa-viśeṣa-ātmā), is expressed by the word "karaṇa" (karaṇa-śabda-vācyaḥ). Pot, etc. (ghaṭa-ādayaḥ) (are) external objects (bāhyāḥ) which will be mentioned later (kīrtayiṣyamāṇāḥ) as a means for the worship, etc. of the jar, the altar and the liṅga (kumbha-sthaṇḍila-liṅga-pūjā-ādi-upāyatayā)|
Under those circumstances (tatra), I will appropriately teach (upadekṣyāmaḥ) Dhyāna or meditation (dhyānam) first (tāvat) here (iha). This (etad) Supreme (param) Principle (tattvam) which (yad) is Self-luminous (sva-prakāśam) has (already) been mentioned (uktam) to be existing in all the tattva-s or categories (sarva-tattva-antarbhūtam). After meditating (dhyātvā) on That --on the Supreme Principle-- (tad eva) in the Consciousness of one's own Heart (nija-hṛdaya-bodhe), one should there meditate (tatra... dhyāyet) on the union (saṅghaṭṭam) of the triad of fire, sun and moon (vahni-arka-soma-tritayasya) —whose form is knower, knowledge and knowable (pramātṛ-pramāṇa-prameya-rūpasya)— until (yāvat) that (asau) Fire of the Great Bhairava (mahā-bhairava-agniḥ) turns into (sampadyate) one whose form has been inflamed by the air of (such a) meditation (dhyāna-vāta-samiddha-ākāraḥ). (Now,) one should ponder over (cintayet) a repose --lit. rested-- (viśrāntam) of it --i.e. of the fire-- (tasya) in the external object (bāhye grāhya-ātmani). (What are the characteristics of this fire?) It is surrounded by a group of twelve flames which are the previous powers --the śakti-s or powers which were referred to before-- (prāktana-śakti-jvālā-dvādaśaka-parivṛtasya); it has the form of a wheel (cakra-ātmanaḥ) (and) comes forth (niḥsṛtasya) through the doorways of the one of the several holes (anyatama-suṣira-dvāreṇa) of the (senses such as) eye, etc. (cakṣus-ādīnām). While it is at rest --while the fire is at rest-- (tena ca viśrāntena), (one should meditate on) that external object (tad-bāhyam) as firstly filled up (prathamam... prapūritam) by the moon (soma-rūpatayā) in the sequence of manifestation (sṛṣṭi-krameṇa). After that (tatas), (one should meditate on) it --the external object-- as being manifested (avabhāsitam) by the sun (arka-rūpatayā) in (the sequence of) maintenance (sthityā). Then (tatas api), (one should meditate on it) as dissolved (vilāpitam) by the fire of dissolution (saṁhāra-vahni-rūpatayā) (if you will excuse the repetition). Afterward (tatas), one should meditate (dhyāyet) (on it) as attaining (āpāditam) Anuttara --the Highest Reality, Śiva-- (anuttara-ātmatām)|
Thus (evam), that (tad) wheel (cakram) gets absorbed in (sampadyate) the fullness of non-duality with all the external things (samasta-bāhya-vastu-abheda-paripūrṇam)|
Later (tatas), by that wheel (tena cakreṇa), one should meditate (dhyāyet) on the positive entities --the external objects in this context-- (bhāvān) which have been made (kṛtān) so (ittham) --i.e. which have been made one with Anuttara or the Highest Reality-- as being a residue of vāsanā-s or tendencies (vāsanā-śeṣān api)|
In this way (evam), the State of Bhairava (bhairavī-bhāvaḥ) immediately (appears) (sadyas eva) for this meditator (asya... dhyāyinaḥ) who is constantly convinced (avaratam... niścinvataḥ) that the series of manifestation, maintenance and dissolution (sṛṣṭi-sthiti-saṁhāra-prabandhān) are in reality only his own Consciousness (sva-saṁvid-mātra-paramārthān) and (ca) that what really is Freedom regarding manifestation, etc. (sṛṣṭi-ādi-svātantrya-paramārthatvam) belongs to his own Consciousness (too) (sva-saṁvidaḥ)|
But (tu) (it is through) the practice (abhyāsāt) (that there is the attainment of) all the desired siddhi-s, etc. indeed (sarva-īpsita-siddhi-ādayaḥ api)|
According to some stanzas (of a certain) compendium (iti saṅgraha-ślokāḥ):
"After finding room in (his) interior for (antaḥkṛtya) the whole self-luminous Principle of the Self (sva-prakāśam samasta-ātma-tattvam) —i.e. (for) the triad (trayam) consisting of knower, etc. (mātṛ-ādikam)—, (the yogī) should meditate (dhyāyet) (on all that) as remaining (sthitam) in the Abode of Bliss of the Heart (hṛdaya-ānanda-dhāmani)"||
"(The yogī) should meditate (dhyāyet) on that all-pervading (tad... vibhum) Lord of the group of rays of the twelve great śakti-s or powers (dvādaśa-mahā-śakti-raśmi-cakra-īśvaram) who is the one effecting manifestation, etc. (sṛṣṭi-ādi-bhāvakam) (and) who is coming out (niḥsarat bāhye) through the voids --viz. the holes or cavities of eyes, etc.-- (vyomabhiḥ)"||
"Resting (viśrāmyan) in the Self (ātmani), the yogī (yogī) should imagine (bhāvayet) that the circle of all the external and internal positive entities is being swallowed by Him --i.e. by the Lord of the group of rays of the twelve great śakti-s or powers-- (tad-grasta-sarva-bāhya-antar-bhāva-maṇḍalam). Thus (evam), the expansion (prathā) of the Self (ātmanaḥ) takes place (syāt)"||
Here ends (iti) Dhyāna or meditation (dhyānam)|
Now (atha) Uccāra --lit. upwardly movement of the vital energy-- (uccāraḥ)|
There (tatra), the one who is desirous of moving the vital energy upward (prāṇamuccicārayiṣuḥ) firstly (pūrvam) rests (viśrāmyati) in the heart (hṛdaye eva), in the void (śūnye). After that (tatas), (he rests) in the external object (bāhye) due to the emergence of prāṇa (prāṇa-udayāt). Afterward (tatas api), with regard to --or "in the direction of"-- (prati) the external object (bāhyam), he perceives (paśyati) the nature of all (sarva-ātmatām) due to the filling by the moon of apāna (apāna-candra-āpūraṇena). Next (tatas), he becomes (bhavati) devoid of desires regarding "another" (anya-nirākāṅkṣaḥ). Later (tatas), due to the emergence of samāna (samāna-udayāt), he experiences (anubhavati) a repose in the union (of all the objects) (saṅghaṭṭa-viśrāntim). Then (tatas), when the fire of udāna arises (udāna-vahni-udaye), he swallows (grasate) the constant movement of knower, knowable, etc. --i.e. prāṇa, apāna, etc. move 21600 times during one day and one night-- (mātṛ-meya-ādi-kalanām)|
With the cessation of the fire which swallows (all) that --i.e. udāna ceases to be active-- (tad-grāsaka-vahni-praśame) (and) with the emergence of vyāna (vyāna-udaye), (the state) devoid of all limitations (sarva-avaccheda-vandhyaḥ) shines forth (sphurati)|
Thus (evam), these very (etāḥ... tāḥ) reposes (viśrāntayaḥ) which (yāḥ) begin from the void (śūnyāt prabhṛti) (and) end in vyāna (vyāna-antam) are taught to be (upadiṣṭāḥ) the six (ṣaṭ) stages of bliss (ānanda-bhūmayaḥ): "Nijānanda, Nirānanda, Parānanda, Brahmānanda, Mahānanda (and) Cidānanda (nijānandaḥ nirānandaḥ parānandaḥ brahmānandaḥ mahānandaḥ cidānandaḥ iti)". Among which (yāsām), the unique (ekaḥ) Jagadānanda (jagadānandaḥ) —that really is an internal repose (antar-viśrānti-paramārtha-rūpaḥ)— (is) the unification (of the previous six stages of bliss) (anusandhātā) (and) is free from emergence and submersion (udaya-astamaya-vihīnaḥ)|
Therefore (tad), resting (viśrāmya) totally (sarvaśas) in these stages of Uccāra (etāsu uccāra-bhūmiṣu) —one by one (pratyekam) or (vā) in pairs, etc. (dvi-ādiśaḥ)— (the yogī) attains (āsādayati) another (anyat) real state of repose (viśrānti-tattvam), which is different from those bodily vital energies, etc. (tad-deha-prāṇa-ādi-vyatiriktam)|
By repetitively inspecting (anusandadhat) the secret of Uccāraṇa --another name of "Uccāra"-- (appearing in the form) of the seed mantra-s of manifestation and dissolution --i.e. "sa" and "ha"-- (tad eva sṛṣṭi-saṁhāra-bīja-uccāraṇa-rahasyam), (the yogī) should refine (saṁskuryāt) vikalpa or thought (vikalpam). And (ca) in these reposes (āsu... viśrāntiṣu), one by one (pratyekam), there are (bhavanti) five (pañca) states (avasthāḥ) because of the gradation of the penetration (praveśa-tāratamyāt)|
In that context (tatra), (there is) firstly a bliss (prāk ānandaḥ) due to the contact with the portion "Fullness" --i.e. due to the contact with the Fullness of the Great Lord-- (pūrṇatā-aṁśa-sparśāt). After that (tatas), (there is) a rising (udbhavaḥ) for an instant (kṣaṇam) because (the yogī) gets established (rūḍheḥ) in a bodiless condition (nis-śarīratāyām). Next (tatas), (there is) tremor (kampaḥ) as identification with the body relaxes (deha-tādātmya-śaithilyāt) when His Power rises (sva-bala-ākrāntau). Later (tatas), (there is) sleepiness (nidrā) because of the dissolution of extroversion (bahirmukhatva-vilayāt)|
In this way (ittham), once the notion of self has been dissolved (ātma-bhāve līne) in the not self (anātmani), the notion of not self (anātma-bhāvaḥ) dissolves (vilīyate) in the Self (ātmani) since one's own Self is all (sva-ātmanaḥ sarva-mayatvāt... iti). After this (atas), (there is) whirling (ghūrṇiḥ) due to the emergence of the great entrance or penetration (mahā-vyāpti-udayāt)|
These very (tāḥ etāḥ) stages begin in wakefulness (jāgrat-ādi-bhūmayaḥ) (and) end in the Turyātīta --the State beyond the Fourth, i.e. beyond Turya-- (turyātīta-antāḥ)|
These (etāḥ ca) stages (bhūmayaḥ) occur (bhavanti) when there is penetration of (certain) cakra-s by Ūrdhvakuṇḍalinī (as well as penetration of) palate, heart, kanda and the triangle (trikoṇa-kanda-hṛd-tālu-ūrdhvakuṇḍalinī-cakra-praveśe)|
Thus (evam), that (tad eva) (is) "the triad of Liṅga-s" (liṅga-trayam iti) —(which) I will speak about (vakṣyāmaḥ) on another occasion --lit. on a natural occasion-- (sva-avasare)— which (yad... yad ca... yad), in the repose of Uccāra (uccāra-viśrāntau), (is) the Supreme (param) Vibration (spandanam) where all of the objects vanish (galita-aśeṣa-vedyam), where (all of) the objects are expanding --i.e. are appearing-- (unmiṣat-vedyam), and (ca) where (all of) the objects are expanded --viz. they have already appeared-- (unmiṣita-vedyam)|
In this context (atra), the Supreme (param) Liṅga (liṅgam) (is) the Heart of the Yoginī (yoginī-hṛdayam)|
There (tatra), because of an achievement of a repose in the Emissive Power (visarga-kalā-viśrānti-lābhāt) as the nature of the Pair --of Śiva and Śakti-- has arisen (yāmala-rūpatā-udayena), the main (mukhyā) Vibration (spandana-rūpatā) (takes place) endowed with contraction and expansion (saṅkoca-vikāsa-ātmatayā). Enough of this (iti alam)!|
Here (atra), the (respective) penetration (anupraveśaḥ) remains unrevealed (aprakāśaḥ)| According to (some) internal stanzas (iti āntara-ślokāḥ):
"Firstly (pūrvam) resting (viśramya) in one's own Consciousness (sva-bodhe); after that (tadanu), (resting) in the object (prameye) (the yogī) should fill up (paripūrayeta) (such a) knowable (meyam). Here (atra), he (saḥ) rests (viśrāmyati) in the full (object) (pūrṇe), (and then) quickly (āśu eva) dissolves (saṁhareta) the distinction between knower and knowable (mātṛ-meya-vibhāgam)"||
"Now (atha), (the yogī) rests (viśrāmyati) through the penetration (vyāptyā). This very (tāḥ imāḥ) stages, together with the void, are six means (syuḥ śūnyena sākam ṣaṭ-upāya-bhūmyaḥ). Starting with prāṇa (prāṇa-ādayaḥ) (and) ending in vyānana --or "vyāna"-- (vyānana-paścimāḥ), the manifestation (prapañcaḥ) which begins with wakefulness (jāgrat prabhṛti) remains dissolved in that --i.e. in the five vital energies starting with prāṇa and ending in vyāna-- (tad-līnaḥ ca)"||
"But (tu) here (atra), someone who is devoted to the practice (abhyāsa-niṣṭhaḥ) gets soon established (rohet) in the Vimarśa's abode of manifestation and dissolution (sṛṣṭi-saṁhṛt-vimarśa-dhāmani)"|
Now (atha) Varṇa (varṇaḥ) (or) the subtle vital energy (sūkṣma-prāṇa-ātmā)|
In this Uccāra (asmin eva uccāre) shines forth (sphuran) a sound (dhvaniḥ) (called) Varṇa (varṇaḥ) which is mostly an imitation of the unmanifest (avyakta-anukṛti-prāyaḥ). The seed mantra-s of manifestation and dissolution --the syllables "sa" and "ha"-- (sṛṣṭi-saṁhāra-bīje) (are) its (tasya) main (mukhyam) form (rūpam). Through the practice of that --of Varṇa in the form of "sa" and "ha"-- (tad-abhyāsāt) (there is) the achievement of the Highest Consciousness (para-saṁvitti-lābhaḥ). For instance (tathāhi): When the letters starting with "ka" and ending in "ma", with or without vowels, are synchronized with the vital energy inside --with the breath-- or are (merely) remembered (in the intellect) (ka-ādau ma-ante sa-acke an-acke vā antar-uccārite smṛte vā), (there is) the touch of the Vibration of Consciousness (saṁvid-spanda-sparśaḥ) which --viz. the touch of the Vibration of Consciousness-- is characterized by equanimity (sama-viśiṣṭaḥ) (and) which is totally Full (paripūrṇaḥ) as it does not depend on conventions (samaya-anapekṣitvāt). (But) even (api) the words (śabdāḥ) depending on conventions (samaya-upekṣiṇaḥ) produce their own meanings (tad-artha-bhāvakāḥ) like in the realm of fancy, etc. (manorājya-ādi-vat). Through the touch of the Consciousness of Anuttara --a.k.a. Śiva-- (anuttara-saṁvid-sparśāt), (the yogī) whose heart, throat and lips are united (ekīkṛt-ahṛd-kaṇṭha-oṣṭhaḥ) should unify (ekīkuryāt) the two dvādaśānta-s (dvādaśānta-dvayam) and (ca) the Heart --the Core of Consciousness-- (hṛdayam). This is the secret of Varṇa (iti varṇa-rahasyam)|
Some (say) that (iti kecid) (the yogī) meditates (anubhāvayati) on Consciousness (saṁvidam) (thus: He meditates) on Varṇa (varṇam) which constantly springs up from the inner Vimarśa or Śakti --lit. from Vimarśa or Śakti touching/attaining inside-- (antar-sparśat-vimarśa-anantara-samudbhūtam) (and) which is being mentioned/explained (udbhāvyamānam) as having inside white, yellow, etc. (syllables) (sita-pīta-ādya-antaram)|
According to (some) internal stanzas (iti āntara-ślokāḥ):
"Through the Vibration of Consciousness (saṁvid-spandāt) —in the absence of a denoted object (vācya-viraheṇa)—, suppressing the movement of moon --i.e. apāna-- and sun --i.e. prāṇa-- (indu-arka-gati-nirodhābhyām) (and) by means of a penetration into equanimity (sama-sampraveśāt), (there is) "pūrṇā" --viz. "a desireless state due to a full attention to the Self"-- (pūrṇā) for him --for the yogī-- (yasya tu) in (his) using Cit, Bīja, Piṇḍa and Varṇa (cit-bīja-piṇḍa-varṇa-vidhau)"||
This has been the method of Varṇa (iti varṇa-vidhiḥ)|
Nonetheless (tu), I will speak (vakṣyāmaḥ) about Karaṇa (karaṇam) in (my future) explanation of Mudrā (mudrā-prakāśane)||
"In the case of some (yogī-s) (kasya api), vikalpa (vikalpaḥ) spontaneously (svayam) attains (vrajati) fullness without upāya-s or means (an-upayan-pūrṇa-mayatām), (while in the case of others, it attains) refinement (saṁskāram) through upāya or means (upāyāt). (As a result,) the method (saḥ upāyaḥ) here (atra) (is) multiple (bahudhā). (Āṇavopāya is practiced) "in intellect (dhiyi), in the vital energy (prāṇe), in body (dehe), (and) after that (tadanu) externally (bahis iti)". (All) that is defined (saḥ nirṇītaḥ) as exceedingly little --i.e. atomic or extremely limited-- (āṇavatayā). (Anyway,) since they are not a means to another fruit --i.e. since they produce the same result as any other method-- (na eṣām para-phala-vidhau), What (kā api hi) (is) the difference (bhidā)?"||
TRANSLATION IS "TOTALLY FINISHED" BUT THERE IS NO POLISHING YET
Further Information
This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.
For further information about Sanskrit, Yoga and Indian Philosophy; or if you simply want to comment, ask a question or correct a mistake, feel free to contact us: This is our e-mail address.
| Back to Chapter 4 |  |
Continue to read Chapter 6 |