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Tantrasāra (Tantrasara): Chapter 7
Deśādhvaprakāśanam - Explaining the path of Space
Introduction
This is the seventh chapter (called Deśādhvaprakāśanam).
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 7
तन्त्रसारः
सप्तममाह्निकम्
तत्र समस्त एवायं मूर्तिवैचित्र्याभासनशक्तिजो देशाध्वा संविदि विश्रान्तस्तद्द्वारेण शून्ये बुद्धौ प्राणे नाडीचक्रानुचक्रेषु बहिः शरीरे यावल्लिङ्गस्थण्डिलप्रतिमादौ समस्तोऽध्वा परिनिष्ठितस्तं समस्तमध्वानं देहे विलाप्य देहं च प्राणे तं धियि तां शून्ये तत्संवेदने निर्भरपरिपूर्णसंवित्सम्पद्यते षट्त्रिंशत्तत्त्वस्वरूपज्ञस्तदुत्तीर्णां संविदं परमशिवरूपां पश्यन्विश्वमयीमपि संवेदयेतापरथा वेद्यभागमेव कञ्चित्परत्वेन गृह्णीयान्मायागर्भाधिकारिणं विष्णुब्रह्मादिकं वा तस्मादवश्यं प्रक्रियाज्ञानपरेण भवितव्यम्। तदुक्तम्
न प्रक्रियापरं ज्ञानमिति...।
इति। तत्र पृथिवीतत्त्वं शतकोटिप्रविस्तीर्णं ब्रह्माण्डगोलकरूपम्। तस्यान्तः कालाग्निर्नरकाः पातालानि पृथिवी स्वर्गो यावद्ब्रह्मलोक इति। ब्रह्माण्डबाह्ये रुद्राणां शतम्। न च ब्रह्माण्डानां सङ्ख्या विद्यते। ततो धरातत्त्वाद्दशगुणं जलतत्त्वम्। तत उत्तरोत्तरं दशगुणमहङ्कारान्तम्। तद्यथा जलं तेजो वायुर्नभस्तन्मात्रपञ्चकाक्षैकादशगर्भोऽहङ्कारश्चेति। अहङ्काराच्छतगुणं बुद्धितत्त्वम्। ततः सहस्रधा प्रकृतितत्त्वमेतावत् प्रकृत्यण्डम्। तच्च ब्रह्माण्डवदसङ्ख्यम्। प्रकृतितत्त्वात्पुरुषतत्त्वं च दशसहस्रधा। पुरुषान्नियतिर्लक्षधा। नियतेरुत्तरोत्तरं दशलक्षधा कलातत्त्वान्तम्। तद्यथा नियतीरागोऽशुद्धविद्या कालः कला चेति। कलातत्त्वात्कोटिधा मायैतावन् मायाण्डम्। मायातत्त्वाच्छुद्धविद्या दशकोटिगुणिता। विद्यातत्त्वादीश्वरतत्त्वं शतकोटिधा। ईश्वरतत्त्वात्सादाख्यं सहस्रकोटिधा। सादाख्याद्वृन्दगुणितं शक्तितत्त्वमिति शक्त्यण्डम्। सा शक्तिर्व्याप्य यतो विश्वमध्वानमन्तर्बहिरास्ते तस्माद्व्यापिनी। एवमेतान्युत्तरोत्तरमावरणतया वर्तमानानि तत्त्वान्य् - उत्तरं व्यापकं पूर्वं व्याप्यमिति स्थित्या वर्तन्ते। यावदशेषशक्तितत्त्वान्तोऽध्वा शिवतत्त्वेन व्याप्तः। शिवतत्त्वं पुनरपरिमेयं सर्वाध्वोत्तीर्णं सर्वाध्वव्यापकं च। एतत्तत्त्वान्तरालवर्तीनि यानि भुवनानि तत्पतय एवात्र पृथिव्यां स्थिता इति। तेष्वायतनेषु ये म्रियन्ते तेषां तत्र तत्र गतिं ते वितरन्ति। क्रमाच्चोर्ध्वोर्ध्वं प्रेरयन्ति दीक्षाक्रमेण। तद्यथा -
कालाग्निः कूष्माण्डो नरकेशो हाटकोऽथ भूतलपः।
ब्रह्मा मुनिलोकेशो रुद्रः पञ्चाण्डमध्यगतः॥
अधरेऽनन्तः प्राच्याः कपालिवह्न्यन्तनिरृतिबालाख्याः।
लघुनिधिपतिविद्याधिपशम्भूर्ध्वान्तं सवीरभद्रपतिः॥
इति षोडशपुरमेतत्पार्थिवमण्डं निवृत्तिकला।
लकुलीशभारभूती दिण्ड्याषाढी च पुष्करनिमेषौ॥
प्रभाससुरेशाविति सलिले प्रत्यात्मकाष्टकं प्रोक्तम्।
भैरवकेदारमहाकाला मध्याम्रजल्पाख्याः॥
श्रीशैलहरिश्चन्द्राविति गुह्याष्टकमिदं महसि।
भीमेन्द्राट्टाः सविमलकनखलनाखलकुरुस्थितिगयाख्याः॥
अतिगुह्याष्टकमेतन्मरुति सतन्मात्रके साक्षे।
स्थाणुसुवर्णाख्यौ किल भद्रो गोकर्णको महालयकः॥
अविमुक्तरुद्रकोटीवस्त्रापद इत्यदः पवित्रं खे।
स्थूलस्थूलेशशङ्कुश्रुतिकालाश्चाथ मण्डलभृत्॥
माकोटाण्डद्वितयच्छगलाण्डा अष्टकं त्वहङ्कारे।
अन्ये त्वहङ्कारान्तस्तन्मात्राणीन्द्रियाणि चेत्याहुः॥
धियि देवयोनयोऽष्टौ प्रकृतौ योगाष्टकं किलाकृतप्रभृति।
इति सप्ताष्टकभुवना प्रतिष्ठितिः सलिलतस्तु मूलान्ता॥
नरि वामाद्या रुद्रा एकादश वित्कलानियतिषु स्यात्।
प्रत्येकं भुवनद्वयमथ काले तत्त्रयं निशायां स्युः॥
अष्टावष्टाविंशतिभुवना विद्या नरान्निशान्तमियम्।
विद्यायां पञ्च स्युर्विद्येशाष्टकमथैश्वरे तत्त्वे॥
सादाख्ये पञ्चकमित्यष्टादशभुवनिका शान्ता।
अध्वानमिमं सकलं देहे प्राणेऽथ धियि महानभसि॥
संविदि च परं पश्यन्पूर्णत्वाद्भैरवीभवति॥
Tantrasāraḥ
Saptamamāhnikam
Tatra samasta evāyaṁ mūrtivaicitryābhāsanaśaktijo deśādhvā saṁvidi viśrāntastaddvāreṇa śūnye buddhau prāṇe nāḍīcakrānucakreṣu bahiḥ śarīre yāvalliṅgasthaṇḍilapratimādau samasto'dhvā pariniṣṭhitastaṁ samastamadhvānaṁ dehe vilāpya dehaṁ ca prāṇe taṁ dhiyi tāṁ śūnye tatsaṁvedane nirbharaparipūrṇasaṁvitsampadyate ṣaṭtriṁśattattvasvarūpajñastaduttīrṇāṁ saṁvidaṁ paramaśivarūpāṁ paśyanviśvamayīmapi saṁvedayetāparathā vedyabhāgameva kañcitparatvena gṛhṇīyānmāyāgarbhādhikāriṇaṁ viṣṇubrahmādikaṁ vā tasmādavaśyaṁ prakriyājñānapareṇa bhavitavyam| Taduktam
Na prakriyāparaṁ jñānamiti...|
iti| Tatra pṛthivītattvaṁ śatakoṭipravistīrṇaṁ brahmāṇḍagolakarūpam| Tasyāntaḥ kālāgnirnarakāḥ pātālāni pṛthivī svargo yāvadbrahmaloka iti| Brahmāṇḍabāhye rudrāṇāṁ śatam| Na ca brahmāṇḍānāṁ saṅkhyā vidyate| Tato dharātattvāddaśaguṇaṁ jalatattvam| Tata uttarottaraṁ daśaguṇamahaṅkārāntam| Tadyathā jalaṁ tejo vāyurnabhastanmātrapañcakākṣaikādaśagarbho'haṅkāraśceti| Ahaṅkārācchataguṇaṁ buddhitattvam| Tataḥ sahasradhā prakṛtitattvametāvat prakṛtyaṇḍam| Tacca brahmāṇḍavadasaṅkhyam| Prakṛtitattvātpuruṣatattvaṁ ca daśasahasradhā| Puruṣānniyatirlakṣadhā| Niyateruttarottaraṁ daśalakṣadhā kalātattvāntam| Tadyathā niyatīrāgo'śuddhavidyā kālaḥ kalā ceti| Kalātattvātkoṭidhā māyaitāvan māyāṇḍam| Māyātattvācchuddhavidyā daśakoṭiguṇitā| Vidyātattvādīśvaratattvaṁ śatakoṭidhā| Īśvaratattvātsādākhyaṁ sahasrakoṭidhā| Sādākhyādvṛndaguṇitaṁ śaktitattvamiti śaktyaṇḍam| Sā śaktirvyāpya yato viśvamadhvānamantarbahirāste tasmādvyāpinī| Evametānyuttarottaramāvaraṇatayā vartamānāni tattvāny - Uttaraṁ vyāpakaṁ pūrvaṁ vyāpyamiti sthityā vartante| Yāvadaśeṣaśaktitattvānto'dhvā śivatattvena vyāptaḥ| Śivatattvaṁ punaraparimeyaṁ sarvādhvottīrṇaṁ sarvādhvavyāpakaṁ ca| Etattattvāntarālavartīni yāni bhuvanāni tatpataya evātra pṛthivyāṁ sthitā iti| Teṣvāyataneṣu ye mriyante teṣāṁ tatra tatra gatiṁ te vitaranti| Kramāccordhvordhvaṁ prerayanti dīkṣākrameṇa| Tadyathā -
Kālāgniḥ kūṣmāṇḍo narakeśo hāṭako'tha bhūtalapaḥ|
Brahmā munilokeśo rudraḥ pañcāṇḍamadhyagataḥ||
Adhare'nantaḥ prācyāḥ kapālivahnyantanirṛtibālākhyāḥ|
Laghunidhipatividyādhipaśambhūrdhvāntaṁ savīrabhadrapatiḥ||
Iti ṣoḍaśapurametatpārthivamaṇḍaṁ nivṛttikalā|
Lakulīśabhārabhūtī diṇḍyāṣāḍhī ca puṣkaranimeṣau||
Prabhāsasureśāviti salile pratyātmakāṣṭakaṁ proktam|
Bhairavakedāramahākālā madhyāmrajalpākhyāḥ||
Śrīśailahariścandrāviti guhyāṣṭakamidaṁ mahasi|
Bhīmendrāṭṭāḥ savimalakanakhalanākhalakurusthitigayākhyāḥ||
Atiguhyāṣṭakametanmaruti satanmātrake sākṣe|
Sthāṇusuvarṇākhyau kila bhadro gokarṇako mahālayakaḥ||
Avimuktarudrakoṭīvastrāpada ityadaḥ pavitraṁ khe|
Sthūlasthūleśaśaṅkuśrutikālāścātha maṇḍalabhṛt||
Mākoṭāṇḍadvitayacchagalāṇḍā aṣṭakaṁ tvahaṅkāre|
Anye tvahaṅkārāntastanmātrāṇīndriyāṇi cetyāhuḥ||
Dhiyi devayonayo'ṣṭau prakṛtau yogāṣṭakaṁ kilākṛtaprabhṛti|
Iti saptāṣṭakabhuvanā pratiṣṭhitiḥ salilatastu mūlāntā||
Nari vāmādyā rudrā ekādaśa vitkalāniyatiṣu syāt|
Pratyekaṁ bhuvanadvayamatha kāle tattrayaṁ niśāyāṁ syuḥ||
Aṣṭāvaṣṭāviṁśatibhuvanā vidyā narānniśāntamiyam|
Vidyāyāṁ pañca syurvidyeśāṣṭakamathaiśvare tattve||
Sādākhye pañcakamityaṣṭādaśabhuvanikā śāntā|
Adhvānamimaṁ sakalaṁ dehe prāṇe'tha dhiyi mahānabhasi||
Saṁvidi ca paraṁ paśyanpūrṇatvādbhairavībhavati||
Essence of Tantra (tantra-sāraḥ)
Seventh (saptamam) chapter (āhnikam)
There (tatra), all (samastaḥ eva) this (ayam) path of space (deśa-adhvā), born from Śakti who manifests a variety of forms (mūrti-vaicitrya-ābhāsana-śakti-jaḥ), rests (viśrāntaḥ) in Consciousness (saṁvidi). By means of That --i.e. "of Consciousness"-- (tad-dvāreṇa), the whole (samastaḥ) the path (adhvā) stays (pariniṣṭhitaḥ) in the void (śūnye), in the intellect (buddhau), in the vital energy (prāṇe), in subtle channels, cakra-s or circles, subordinate cakra-s or circles (nāḍī-cakra-anucakreṣu) (as well as) in the external body (bahis śarīre) up to the liṅga, the altar, the idol --also, "a picture of the deity"--, etc. (yāvat-liṅga-sthaṇḍila-pratimā-ādau). After dissolving (vilāpya) that entire path (tam samastam adhvānam) in the body (dehe), the body (deham ca) in the vital energy (prāṇe), the vital energy --lit. "it"-- (tam) in the intellect (dhiyi), the intellect --lit. "it"-- (tām) in the void (śūnye), (and) the void --lit. "it"-- (tad) in Consciousness (saṁvedane), the knower of the essential nature of the thirty-six categories (ṣaṭtriṁśat-tattva-sva-rūpa-jñaḥ) becomes absorbed in (sampadyate) the perfectly Full Consciousness who is replete (with everything) (nirbhara-paripūrṇa-saṁvid). Perceiving --lit. seeing-- (paśyan) that Consciousness (saṁvidam) transcending the universe --lit. transcending that-- (tad-uttīrṇām) is Paramaśiva (parama-śiva-rūpām), he becomes aware that (saṁvedayeta) (this Consciousness) is also immanent in the universe (viśva-mayīm api). Otherwise (aparathā), (if he cannot become aware that way,) he should take (gṛhṇīyāt) some portion of knowables (vedya-bhāgam eva kañcid) as supreme (paratvena), or (vā), (failing that, he should take) the regent(s) of the embryo --i.e. the egg-- of Māyā (māyā-garbha-adhikāriṇam) (such as) Viṣṇu, Brahmā, etc. (viṣṇu-brahma-ādikam) (as supreme). Therefore (tasmāt), he should certainly become (avaśyam... bhavitavyam) devoted to the knowledge of prakriyā (prakriyā-jñāna-pareṇa). That (tad) has been said (in Svacchandatantra) (uktam):
"There is no (na) knowledge (jñānam) superior to prakriyā (prakriyā-param... iti)..."|
There --in the path of space-- (tatra), the Pṛthivī category --category 36-- (pṛthivī-tattvam) expands (a distance of) 100 koṭi-s (of yojana-s) --i.e. 100 x 10,000,000 = 1,000,000,000 yojana-s, one yojana measuring around 14.5 km, though there are other opinions-- (śata-koṭi-pravistīrṇam) (and) its form is the ball (known as) the egg of Brahmā (brahma-aṇḍa-golaka-rūpam)|
Inside (antar) it --viz. inside the Pṛthivī category-- (tasya) (there are) Kālagni --i.e. the fire of Time-- (kāla-agniḥ), the hells (narakāḥ), the Pātāla-s (pātālāni), earth (pṛthivī), heaven (svargaḥ) up to the world of Brahmā (yāvat brahma-lokaḥ iti)|
Outside the Brahmā's egg (brahma-aṇḍa-bāhye) (are) the one hundred Rudra-s (rudrāṇām śatam)|
There is no (na ca... vidyate) (fixed) number (saṅkhyā) of Brahmā's eggs (brahma-aṇḍānām)|
After that (tatas), the water category --category 35-- (jala-tattvam) (is) ten times (larger) (daśa-guṇam) than the earth category (dharā-tattvāt)|
Next (tatas), (from the water category) up to the ego (category) --category 15-- (ahaṅkāra-antam), (the categories are) ten times larger (than the preceding one) (uttara-uttaram daśaguṇam)|
(The respective categories are) as here follows (tad yathā): "Water --category 35-- (jalam), fire --category 34-- (tejas), air --category 33-- (vāyuḥ), ether --category 32-- (nabhas) and (ca) ego --category 15-- (ahaṅkāraḥ) whose embryo consists of five subtle elements --categories 27 to 31-- and eleven sense organs --i.e. five powers of perception, five powers of action and mind, ranging from categories 16 to 26-- (tanmātra-pañcaka-akṣa-ekādaśa-garbhaḥ... iti)"|
The intellect category --14-- (buddhi-tattvam) (is) one hundred times (larger) (śata-guṇam) than ego (ahaṅkārāt)|
The Prakṛti category --lit. "the manifested one", category 13-- (prakṛti-tattvam) (is) one thousand (larger) (sahasradhā) than it --viz. than the intellect-- (tatas). The Prakṛti's egg (prakṛti-aṇḍam) is this size --i.e. it occupies from water, category 35, up to Prakṛti, category 13-- (etāvat)|
And (ca) that --viz. the Prakṛti's egg-- (tad) (is) innumerable --i.e. there are innumerable Prakṛti's eggs-- (asaṅkhyam) like the Brahmā's eggs (brahma-aṇḍa-vat)|
And (ca) the Puruṣa category --12-- (puruṣa-tattvam) (is) 10,000 times (larger) (daśa-sahasradhā) than the Prakṛti category (prakṛti-tattvāt)|
Niyati --category 11-- (niyatiḥ) (is) 100,000 times (larger) (lakṣadhā) than Puruṣa (puruṣāt)|
(All the categories) up to Kalā category --category 7-- (kalā-tattva-antam) (are) 1,000,000 times larger (uttara-uttaram daśa-lakṣadhā) than Niyati (niyateḥ)|
(The respective categories are) as here follows (tad yathā): "Niyati --category 11-- (niyatiḥ), Rāga --category 9-- (rāgaḥ), impure knowledge --i.e. the Vidyā category, number 8-- (aśuddha-vidyā), Kāla --category 10-- (kālaḥ) and (ca) Kalā --category 7-- (kalā... iti)"|
Māyā --category 6-- (māyā) (is) 10,000,000 times (larger) (koṭidhā) than the Kalā category (kalā-tattvāt). The Māyā's egg (māyā-aṇḍam) is this size --i.e. it occupies from Puruṣa, category 12, up to Māyā, category 6-- (etāvat)|
Śuddhavidyā --viz. Sadvidyā category, number 5-- (śuddhavidyā) (is) 100,000,000 times (larger) (daśa-koṭi-guṇitā) than Māyā category (māyā-tattvāt)|
The Īśvara category --category 4-- (īśvara-tattvam) (is) 1,000,000,000 times (larger) (śata-koṭidhā) than the Śuddhavidyā/Sadvidyā category (vidyā-tattvāt)|
Sadāśiva --category 3-- (sādākhyam) (is) 10,000,000,000 (larger) (sahasra-koṭidhā) than the Īśvara category (īśvara-tattvāt)|
The Śakti category --category 2-- (śakti-tattvam) (is) 100,000,000,000 times (larger) (vṛnda-guṇitam) than Sadāśiva (sādākhyāt). This is the Śakti's egg --i.e. it occupies from Sadvidyā, category 5, up to Śakti, category 2-- (iti śakti-aṇḍam)|
She (sā) (is) therefore (tasmāt) (called) Vyāpinī (vyāpinī) since (yatas) She keeps penetrating (vyāpya... āste) the whole path --from Śakti down to the earth category-- (viśvam adhvānam) both internally and externally (antar bahis)|
Thus (evam), these (etāni) higher and higher (uttara-uttaram) exist (vartamānāni) as sheaths (of the previous ones) (āvaraṇatayā). They exist (vartante) according to the maxim (sthityā): "The (principle) that follows (uttaram) (is) the one penetrating (vyāpakam) (while) the (principle) that precedes (pūrvam) (is) the one which is penetrated (vyāpyam iti)"|
(However,) all the path up to the Śakti category --category 2-- (yāvat aśeṣa-śakti-tattva-antaḥ adhvā) (is) penetrated (vyāptaḥ) by the Śiva category (śiva-tattvena)|
The Śiva category (śiva-tattvam), being immeasurable (aprameyam), transcends and penetrates all the paths (sarva-adhva-uttīrṇam sarva-adhva-vyāpakam ca)|
The worlds (yāni bhuvanāni) reside inside these categories (etad-tattva-antarāla-vartīni). The lords of that --viz. of such worlds-- (tad-patayaḥ eva) dwell (sthitāḥ) here (atra) in the earth (category) --category 36-- (pṛthivyām... iti)|
They --the lords of the worlds-- (te) grant (vitaranti) the ones who die (ye mriyante teṣām) in those places (teṣu āyataneṣu) access (gatim) here and there --i.e. in those worlds they preside over-- (tatra tatra)|
And (ca) gradually (kramāt) they push (them) on (prerayanti) higher and higher (ūrdhva-ūrdhvam) through the method of initiation (dīkṣā-krameṇa)|
Namely (tad yathā):
"Kālagni (kālāgniḥ) (and) Kūṣmāṇḍa (kūṣmāṇḍaḥ) (are) the lord(s) of the hells (naraka-īśaḥ); and (atha) Hāṭaka (hāṭakaḥ) (along with) the protector of the earth's surface (bhū-tala-paḥ) (plus) Brahmā (brahmā) —the lord of the seven worlds— (muni-loka-īśaḥ). (These are) the five (pañca) Rudra(-s) (rudraḥ) who reside inside the (Brahmā's) egg (aṇḍa-madhya-gataḥ)"||
"Below (adhare), Ananta (prācyāḥ) up to the zenith: Kapālī, Vahni, Anta, Nirṛti, Bala (kapāli-vahni-anta-nirṛti-bala-ākhyāḥ), Laghu, Nidhipati, Vidyādhipa and Śambhu (laghu-nidhipati-vidyādhipa-śambhu-ūrdhvāntam), together with Vīrabhadra (sa-vīrabhadrapati)"||
"[Eleven (worlds) outside the Brahmā's egg and five (worlds) inside (it)...] thus (iti) (there are) sixteen worlds (ṣoḍaśa-puram). This (etad) (is) the Pṛthivī's egg (pārthivam aṇḍam), viz. the Kalā called Nivṛtti (nivṛtti-kalā)"|
"Lakulīśa, Bhārabhūti (lakulīśa-bhārabhūtī), Diṇḍī, Āṣāḍhi (diṇḍi-āṣāḍhī) and (ca) Puṣkara, Nimeṣa (puṣkara-nimeṣau), (along with) Prabhāsa and Sureśa (prabhāsa-sureśau iti)... each of these eight (deities) (prati-ātmaka-aṣṭakam) is said (to exist) (proktam) in the water (salile)"|
"Bhairava, Kedāra, Mahākālā (bhairava-kedāra-mahākālā), Madhya, Āmra, Jalpa (madhya-āmra-jalpa-ākhyāḥ), Śrīśaila and Hariścandra (śrīśaila-hariścandrau iti)... this (idam) (is) the group of eight Guhya-s --lit. Secret (lords)-- (guhya-aṣṭakam) in the fire (mahasi)"|
"Bhīma, Indra, Aṭṭa --also called "Aṭṭahāsa"--, together with Vimala, Kanakhala, Nākhala, Kurusthiti and Gaya (hīma-indra-aṭṭāḥ sa-vimala-kanakhala-nākhala-kurusthiti-gaya-ākhyāḥ)... this (etad) (is) the group of eight Atiguhya --lit. Very secret (lords)-- (atiguhya-aṣṭakam) in the wind (maruti), in the subtle elements (sa-tanmātrake) (and) in the indriya-s (sa-akṣe)"|
"Sthāṇu, Suvarṇa (sthāṇu-suvarṇa-ākhyau kilauestra), Bhadra (bhadraḥ), Gokarṇaka (gokarṇakaḥ), Mahālayaka (mahālayakaḥ), Avimukta, Rudrakoṭi (and) Vastrāpada (avimukta-rudrakoṭī-vastrāpadaḥ iti)... that (adas) (is) the purifying (group of eight lords) (pavitram) in the ether (khe)"|
"Sthūla, Sthūleśa, Śaṅkuśruti, Kāla --also called Kālañjara-- (sthūla-sthūleśa-śaṅkuśruti-kālāḥ) and Maṇḍalabhṛt (ca atha maṇḍalabhṛt) (along with) the two, Mākoṭa and Aṇḍa, (plus) Chagalāṇḍa (mākoṭa-aṇḍa-dvitaya-chagalāṇḍāḥ). (These are) the eight (lords) (aṣṭakam tu) in ego (ahaṅkāre)"|
"But (tu) others (anye) said (āhuḥ) that the subtle elements and the indriya-s are inside ego (ahaṅkāra-antar tanmātrāṇi indriyāṇi ca iti)"||
"In the intellect (dhiyi) (are said to be) the eight lines of divinities (deva-yonayaḥ aṣṭau). In Prakṛti (prakṛtau) (are) the eight yoga-s (yoga-aṣṭakam kila) starting with Akṛta (akṛta-prabhṛti). Thus (iti), (the Kalā called) Pratiṣṭhā (pratiṣṭhitiḥ), from water (salilataḥ tu) up to Prakṛti (mūla-antā), contains 56 worlds (sapta-aṣṭaka-bhuvanā)"||
"In Puruṣa (nari) (are) eleven Rudra-s (rudrāḥ ekādaśa) such as Vāma, etc. (vāma-ādyāḥ). In Vidyā, Kalā and Niyati (vit-kalā-niyatiṣu) —in each of them (pratyekam)— there is (syāt) a pair of worlds (bhuvana-dvayam), and (atha) in Kāla (kāle) (there is) a triad of worlds --lit. a triad of that-- (tad-trayam). In Māyā (niśāyām) there are (syuḥ) eight (worlds) (aṣṭau). (Thus,) this (iyam) (Kalā called) Vidyā (vidyā), from Puruṣa up to Māyā (narāt niśā-antam), contains 28 worlds (aṣṭāviṁśati-bhuvanā)"|
"In Sadvidyā (vidyāyām) there are (syuḥ) five (worlds) (pañca). And (atha) in the Īśvara category (aiśvare tattve) (are) the eight Vidyeśvara-s (vidyeśa-aṣṭakam). In Sadāśiva (sādākhye) (there is) a group of five (worlds) (pañcakam). Thus (iti), (the Kalā called) Śānti or Śāntā (śāntā) contains 18 worlds (aṣṭādaśa-bhuvanikā)"|
"Perceiving (paśyan) all these paths --lit. all this path-- (adhvānam imam sakalam) —(either) in the body (dehe), or (atha) in the vital energy (prāṇe), (or) in the intellect (dhiyi), or in the Great Ether of Consciousness (mahā-nabhasi saṁvidi ca)— as supreme (param), one, due to Fullness, becomes Bhairava (pūrṇatvāt bhairavī-bhavati)"||
TRANSLATION IS "COMPLETELY FINISHED", BUT THERE IS NO POLISHING YET
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