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Tantrasāra (Tantrasara): Chapter 21
Āgamaprāmāṇyaprakāśanam - Explaining the authoritativeness of the revealed scriptures
Introduction
This is the twenty-first chapter (called Āgamaprāmāṇyaprakāśanam).
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 21
तन्त्रसारः
एकविंशमाह्निकम्
एवं समस्तं नित्यं नैमित्तिकं कर्म निरूपितम्। अधुनास्यैवागमस्य प्रामाण्यमुच्यते। तत्र संविन्मात्रमये विश्वस्मिन्संविदि च विमर्शात्मिकायां विमर्शस्य च शब्दनात्मकतायां सिद्धायां सकलजगन्निष्ठवस्तुनस्तद्गतस्य च कर्मफलसम्बन्धवैचित्र्यस्य यद् विमर्शनं तदेव शास्त्रम् - इति परमेश्वरस्वभावाभिन्न एव समस्तः शास्त्रसन्दर्भो वस्तुत एकफलप्रापक एकाधिकार्युद्देशेनैव तत्र तु परमेश्वरनियतिशक्तिमहिम्नैव भागे भागे रूढिर्लोकानामिति। केचिन् मायोचितभेदपरामर्शात्मनि वेदागमादिशास्त्रे रूढा अन्ये तथाविध एव मोक्षाभिमानेन साङ्ख्यवैष्णवशास्त्रादौ परे तु विविक्तशिवस्वभावामर्शनसारे शैवसिद्धान्तादावन्ये सर्वमयपरमेश्वरतामर्शनसारे मतङ्गादिशास्त्रे केचित्तु विरलविरलाः समस्तावच्छेदवन्ध्यस्वातन्त्र्यानन्दपरमार्थसंविन्मयपरमेश्वरस्वरूपामर्शनात्मनि श्रीत्रिकशास्त्रक्रमे केचित्तु पूर्वपूर्वत्यागक्रमेण लङ्घनेन वा - इत्येवमेकफलसिद्धिरेकस्मादेवागमात्। भेदवादेऽपि समस्तागमानामेकेश्वरकार्यत्वेऽपि प्रामाण्यं तावदवस्थितं प्रामाण्यनिबन्धनस्यैकदेशसंवादस्याविगीतताया अनिदन्ताप्रवृत्तेश्च तुल्यत्वात्परस्परबाधो विषयभेदादकिञ्चित्करः। ब्रह्महननतन्निषेधवत्संस्कारभेदः संस्कारातिशयस्तदभावे क्वचिदनधिकृतत्वमिति समानमाश्रमभेदवत्फलोत्कर्षाच्चोत्कर्षः - तत्रैवोपनिषद्भागवद्भिन्नकर्तृकत्वेऽपि सर्वसर्वज्ञकृतत्वमत्र सम्भाव्यते - तदुक्ततदतिरिक्तयुक्तार्थयोगान्नित्यत्वेऽप्यागमानां प्रसिद्धिस्तावदवश्योपगम्या - अन्वयव्यतिरेकाध्यक्षादीनां तत्प्रामाण्यस्य तन्मूलत्वात्सत्यं रजतं पश्यामीति हि सौवर्णिकादिपरप्रसिद्ध्यैव प्रसिद्धिरेवागमः सा काचिद्दृष्टफला बुभुक्षितो भुङ्क्त इति बालस्य प्रसिद्धित एव तत्र तत्र प्रवृत्तिर्नान्वयव्यतिरेकाभ्याम् - तदा तयोरभावाद्यौवनावस्थायां तद्भावोऽप्यकिञ्चित्करः प्रसिद्धिं तु मूलीकृत्य सोऽस्तु कस्मैचित्कार्याय काचिददृष्टवैदेह्यप्रकृतिलयपुरुषकैवल्यफलदा काचिच्छिवसमानत्वफलदा काचिदैक्यपर्यवसायिनी सा च प्रत्येकमनेकविधा - इत्येवं बहुतरप्रसिद्धिपूर्णे जगति यो यादृशो भविष्यन्स तादृशीमेव प्रसिद्धिं बलादेव हृदयपर्यवसायिनीमभिमन्यते - इति रिक्तस्य जन्तोरतिरिक्ता वाचोयुक्तिस्तासां काञ्चन प्रसिद्धिं प्रमाणीकुर्वताभ्युपगन्तव्यमेवागमप्रामाण्यमिति स आगम आश्रयणीयो यत्रोत्कृष्टं फलमित्यलमन्येन।
संवित्प्रकाशपरमार्थतया यथैव भात्यामृशत्यपि तथेति विवेचयन्तः।
सन्तः समस्तमयचित्प्रतिभाविमर्शसारं समाश्रयत शास्त्रमनुत्तरात्म॥
यथा दृढप्रसिद्धिघटिते व्यवहारे सर्वोऽस्ति निःशङ्कः।
तथा भवति जनोत्तीर्णप्रसिद्धिरूढ्या परमशिवः॥
Tantrasāraḥ
Ekaviṁśamāhnikam
Evaṁ samastaṁ nityaṁ naimittikaṁ karma nirūpitam| Adhunāsyaivāgamasya prāmāṇyamucyate| Tatra saṁvinmātramaye viśvasminsaṁvidi ca vimarśātmikāyāṁ vimarśasya ca śabdanātmakatāyāṁ siddhāyāṁ sakalajaganniṣṭhavastunastadgatasya ca karmaphalasambandhavaicitryasya yad vimarśanaṁ tadeva śāstram - Iti parameśvarasvabhāvābhinna eva samastaḥ śāstrasandarbho vastuta ekaphalaprāpaka ekādhikāryuddeśenaiva tatra tu parameśvaraniyatiśaktimahimnaiva bhāge bhāge rūḍhirlokānāmiti| Kecin māyocitabhedaparāmarśātmani vedāgamādiśāstre rūḍhā anye tathāvidha eva mokṣābhimānena sāṅkhyavaiṣṇavaśāstrādau pare tu viviktaśivasvabhāvāmarśanasāre śaivasiddhāntādāvanye sarvamayaparameśvaratāmarśanasāre mataṅgādiśāstre kecittu viralaviralāḥ samastāvacchedavandhyasvātantryānandaparamārthasaṁvinmayaparameśvarasvarūpāmarśanātmani śrītrikaśāstrakrame kecittu pūrvapūrvatyāgakrameṇa laṅghanena vā - Ityevamekaphalasiddhirekasmādevāgamāt| Bhedavāde'pi samastāgamānāmekeśvarakāryatve'pi prāmāṇyaṁ tāvadavasthitaṁ prāmāṇyanibandhanasyaikadeśasaṁvādasyāvigītatāyā anidantāpravṛtteśca tulyatvātparasparabādho viṣayabhedādakiñcitkaraḥ| Brahmahananatanniṣedhavatsaṁskārabhedaḥ saṁskārātiśayastadabhāve kvacidanadhikṛtatvamiti samānamāśramabhedavatphalotkarṣāccotkarṣaḥ - Tatraivopaniṣadbhāgavadbhinnakartṛkatve'pi sarvasarvajñakṛtatvamatra sambhāvyate - Taduktatadatiriktayuktārthayogānnityatve'pyāgamānāṁ prasiddhistāvadavaśyopagamyā - Anvayavyatirekādhyakṣādīnāṁ tatprāmāṇyasya tanmūlatvātsatyaṁ rajataṁ paśyāmīti hi sauvarṇikādiparaprasiddhyaiva prasiddhirevāgamaḥ sā kāciddṛṣṭaphalā bubhukṣito bhuṅkta iti bālasya prasiddhita eva tatra tatra pravṛttirnānvayavyatirekābhyām - Tadā tayorabhāvādyauvanāvasthāyāṁ tadbhāvo'pyakiñcitkaraḥ prasiddhiṁ tu mūlīkṛtya so'stu kasmaicitkāryāya kācidadṛṣṭavaidehyaprakṛtilayapuruṣakaivalyaphaladā kācicchivasamānatvaphaladā kācidaikyaparyavasāyinī sā ca pratyekamanekavidhā - Ityevaṁ bahutaraprasiddhipūrṇe jagati yo yādṛśo bhaviṣyansa tādṛśīmeva prasiddhiṁ balādeva hṛdayaparyavasāyinīmabhimanyate - Iti riktasya jantoratiriktā vācoyuktistāsāṁ kāñcana prasiddhiṁ pramāṇīkurvatābhyupagantavyamevāgamaprāmāṇyamiti sa āgama āśrayaṇīyo yatrotkṛṣṭaṁ phalamityalamanyena|
Saṁvitprakāśaparamārthatayā yathaiva bhātyāmṛśatyapi tatheti vivecayantaḥ|
Santaḥ samastamayacitpratibhāvimarśasāraṁ samāśrayata śāstramanuttarātma||
Yathā dṛḍhaprasiddhighaṭite vyavahāre sarvo'sti niḥśaṅkaḥ|
Tathā bhavati janottīrṇaprasiddhirūḍhyā paramaśivaḥ||
Essence of Tantra (tantra-sāraḥ)
Twenty-first (ekaviṁśam) chapter (āhnikam)
Thus (evam), all (samastam) the regular (nityam) (and) occasional (naimittikam) ritual(s) (karma) have been investigated (nirūpitam)|
Now (adhunā), authoritativeness (prāmāṇyam) of this revealed scripture (asya eva āgamasya) is described (ucyate)|
There (tatra), in the universe which consists only of Consciousness (saṁvid-mātra-maye viśvasmin) and (ca) in Consciousness whish consists of Vimarśa --i.e. Śakti-- (vimarśa-ātmikāyām) —i.e. (in Consciousness) which has been proved to be the Śabdana --lit. Sound-- (śabdana-ātmakatāyām siddhāyām) of Vimarśa (vimarśasya ca)—, that (tad eva) (is) a scripture (śāstram) which (yad) (is) the Vimarśana --i.e. Awareness-- (vimarśanam) of the reality which resides in all the worlds (sakala-jagat-niṣṭha-vastunaḥ) and (ca) of the variety of relations of action and fruit (karma-phala-sambandha-vaicitryasya) which dwell inside It --i.e. in Consciousness-- (tad-gatasya). Therefore (iti), the whole (samastaḥ) collection of scriptures (śāstra-sandarbhaḥ) —which is not different from the essential nature of the Supreme Lord (parama-īśvara-sva-bhāva-abhinnaḥ eva)— really (vastutas) is leading to one fruit (eka-phala-prāpakaḥ) (and) aiming at one adhikāra --i.e. a person who is qualified for it-- (eka-adhikāri-uddeśena eva). However (tu), under those circumstances (tatra), because of the greatness of the niyati power --i.e. the power restricting the senses in the living beings-- of the Supreme Lord (parama-īśvara-niyati-śakti-mahimnā eva), (there is) an establishment (rūḍhiḥ) of the people (lokānām) in each of its portions --i.e. in each of the portions of the collection of scriptures-- (bhāge bhāge... iti) --all in all, despite the collection of scriptures gives only one fruit and is intended for only a person who is qualified for it, people are established in different portions of that collection, viz. each group of people prefer a different group of scriptures--|
Some (kecid) are established (rūḍhāḥ) in the revealed scriptures called Veda-s, etc. (veda-āgama-ādi-śāstre) which consist of dualistic consciousness suitable for Māyā (māyā-ucita-bheda-parāmarśa-ātmani). Others (anye) of such (followers) (tathāvidhaḥ eva) (are established) in Sāṅkhya and Vaiṣṇava scriptures, etc. (sāṅkhya-vaiṣṇava-śāstra-ādau) with erroneous conception(s) about Liberation (mokṣa-abhimānena). Nonetheless (tu), others (pare) (are established) in Śaivasiddhānta, etc. (śaivasiddhānta-ādau) whose essence is a close contact with the essential nature of the isolated Śiva --viz. transcendental Śiva-- (vivikta-śiva-svabhāva-āmarśana-sāre). Others (anye) (are established) in the Mataṅga, etc. scriptures (mataṅga-ādi-śāstre) whose essence is a close contact with the Supreme Lordship which is immanent in all (sarva-maya-parama-īśvaratā-āmarśana-sāre). However (tu) some (kecid), the rarest of the rare (virala-viralāḥ), (are established) in the venerable course of the scriptures of Trika (śrī-trika-śāstra-krame) which --i.e. this venerable course-- consists of a close contact with the essential nature of the Supreme Lord who is Consciousness, i.e. the Highest Reality (full of) Absolute Freedom and Bliss, and devoid of all limitations (samasta-avaccheda-vandhya-svātantrya-ānanda-parama-artha-saṁvid-maya-parama-īśvara-svarūpa-āmarśana-ātmani). Nevertheless (tu), some (kecid), by abandoning each of the systems mentioned previously (pūrva-pūrva-tyāga-krameṇa) or (vā) by leaping over (them) (laṅghanena) (attain) thus (iti evam) accomplishment of one fruit (eka-phala-siddhiḥ) through one revealed scripture (ekasmāt eva āgamāt)|
Even (api) in the dualistic doctrine --viz. in Nyāya-- (bheda-vāde), since they are the effect of one Lord (eka-īśvara-kāryatve api), authoritativeness (prāmāṇyam) of all scriptures (samasta-āgamānām) remains (avasthitam) indeed (tāvat) --i.e. even in Nyāya, the famous logical system, since all the scriptures come from one Lord, all of them are authoritative certainly--. In the case of agreement --regarding authoritativeness-- about one point (prāmāṇya-nibandhanasya eka-deśa-saṁvādasya), since there is harmony (avigītatāyāḥ) and (ca) since there is inclination to lack of sameness (an-idantā-pravṛtteḥ), there is (then) identity (tulyatvāt). Mutual opposition (paraspara-bādhaḥ) due to difference in the topic (viṣaya-bhedāt) is affecting nothing (akiñcid-karaḥ)|
Like the killing of a priest and its negation/prohibition (brahma-hanana-tad-niṣedha-vat), difference in impressions (saṁskāra-bhedaḥ) (amounts to) preeminence regarding impressions (saṁskāra-atiśayaḥ). In their absence --i.e. in the absence of impressions-- (tad-abhāve), (there is) somewhere (kvacid) lack of authoritativeness (anadhikṛtatvam). This is similar (iti samānam) (to some Vedic precepts) such as the different stages of life (āśramabheda-vat). And (ca) excellence (of a work) (utkarṣaḥ) (comes) through the excellence of (its) fruit (phala-utkarṣāt), like the Upaniṣad portion (upaniṣad-bhāga-vat) right there --viz. in the Veda-s-- (tatra eva). Though (api) they --i.e. the Upaniṣad-s", in this context-- were created by different authors (bhinna-kartṛkatve), the whole omniscient work (sarva-sarvajña-kṛtatvam) is here thought (highly) possible or probable (atra sambhāvyate) --i.e. to be clearer, though the authors were different, the nature of the work is so elevated that only omniscient writers could do it, this is the meaning-- — (Why?) Because (the whole work --i.e. the Upaniṣad-s, in this context--) has a meaning mentioned by them --viz. by those omniscient authors-- and a surplus (tad-ukta-tad-atirikta-yuktārtha-yogāt). Even (api) in the eternity (nityatve) of the revealed scriptures (āgamānām), prasiddhi (prasiddhiḥ) (is) certainly (tāvat) something which one must necessarily resort to (avaśya-upagamyā). (Why?) Because their authoritativeness (based on) logical connection, logical discontinuance, perceptible to the senses, etc. is rooted in that --viz. in prasiddhi-- (anvaya-vyatireka-adhyakṣa-ādīnām tad-prāmāṇyasya tad-mūlatvāt). By the prasiddhi of another such as a goldsmith, etc. (hi sauvarṇika-ādi-para-prasiddhyā eva) (there is the statement:) "I see (paśyāmi) real (satyam) silver --another possible translation is "gold"-- (rajatam... iti)". Prasiddhi (prasiddhiḥ) (is) really (eva) a revealed scripture (āgamaḥ). It --i.e. prasiddhi-- (sā) (appears as) some (kācid) perceptible result (dṛṣṭa-phalā) (such as) "Someone who is hungry (bubhukṣitaḥ) eats (bhuṅkte iti)". The engagement (pravṛttiḥ) of a (little) child (bālasya) with this and that (tatra tatra) is due to prasiddhi (prasiddhitas) only (eva), and not (na) to logical connection and logical discontinuance (anvaya-vyatirekābhyām) — In that case --in the case of a little child-- (tadā), due to the absence (abhāvāt) of both (tayoḥ). Even (api) their state --i.e. of logical connection and logical discontinuance-- (tad-bhāvaḥ) in (early) youth (yauvana-avasthāyām) (is) affecting nothing --viz. it is irrelevant-- (akiñcitkaraḥ). But (tu), it --viz. logical connection and logical discontinuance-- (saḥ), being rooted in (mūlīkṛtya) prasiddhi (prasiddhim), is a must --i.e. it is required-- (astu) for (performing) some action (kasmaicid kāryāya). Some (prasiddhi) (kācid) gives unseen results such as bodilessness --i.e. disincarnate--, dissolution in the Prakṛti (and) perfect isolation of Puruṣa (adṛṣṭa-vaidehya-prakṛti-laya-puruṣa-kaivalya-phala-dā). Some (prasiddhi) (kācid) gives the result of equality with Śiva (śiva-samānatva-phala-dā). Some (prasiddhi) (kācid) ends in unity (with Śiva) (aikya-paryavasāyinī). And (ca) it --i.e. the perceptible and unseen results-- (sā) —each of them (pratyekam)— (is) of many kinds (anekavidhā) — Thus (iti evam), in (this) world which is full of numerous prasiddhi-s (bahutara-prasiddhi-pūrṇe jagati), whoever (yaḥ yādṛśaḥ) (someone) will be (bhaviṣyan), he (saḥ), by force (balāt eva) wishes --or also "allows, approves"-- (abhimanyate) such a (tādṛśīm eva) prasiddhi (prasiddhim) which ends in (his) heart --i.e. prasiddhi must touch his emotions-- (hṛdaya-paryavasāyinīm) --there are other ways to translate this according to the several meanings of the verb "abhiman"--. Therefore (iti), in the case of an empty limited being --lit. an insect-- (riktasya jantoḥ), (what is the point of) an excessive (atiriktā) appropriate speech (vācas-yuktiḥ)? From among those (prasiddhi-s) (tāsām), one should regard some prasiddhi as valid (kāñcana prasiddhim pramāṇīkurvatā), (this prasiddhi becomes Āgama or revealed scripture, and) the authoritativeness of (this) revealed scripture (āgama-prāmāṇyam) must be admitted (abhyupagantavyam eva). So (iti), that (saḥ) revealed scripture (āgamaḥ) where (yatra) (there is) a superior (utkṛṣṭam) result (phalam) is to be taken as a refuge --i.e. it to be followed or practiced-- (āśrayaṇīyaḥ). No need (alam) of another (anyena)|
"(A great Yogī) is aware of (Śiva) (āmṛśati api) exactly (tathā) like (yathā eva) He shines (bhāti) in form of the Highest Reality of the Light of Consciousness (saṁvid-prakāśa-parama-arthatayā). Therefore (iti), oh You who (deeply) ponder --it is in plural number-- (vivecayantaḥ... santaḥ), take refuge in --viz. resort to-- (samāśrayata) the scripture (śāstram) which is Anuttara --viz. Śiva-- (anuttara-ātma) (and) whose essence is the awareness of the Splendor of Consciousness consisting of all (samasta-maya-cit-pratibhā-vimarśa-sāram)"||
"Just as (yathā) everybody (sarvaḥ) —devoid of doubts (niḥśaṅkaḥ)— is (asti) in the ordinary life (vyavahāre) which is firmly connected with prasiddhi-s (dṛḍha-prasiddhi-ghaṭite), so also (tathā) (one) becomes (bhavati) the Supreme Śiva (paramaśivaḥ) by establishing himself in a prasiddhi which transcends the men --viz. in a prasiddhi which is beyond humankind-- (jana-uttīrṇa-prasiddhi-rūḍhyā)"||
TRANSLATION IS COMPLETELY 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.
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