| 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 11
Śaktipātaprakāśanam - Explaining the descent of Power
Introduction
This is the eleventh chapter (called Śaktipātaprakāśanam).
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 11
तन्त्रसारः
एकादशमाह्निकम्
तत्र यावदिदमुक्तं तत् साक्षात्कस्यचिदपवर्गाप्तये यथोक्तसङ्ग्रहनीत्या भवति कस्यचिद्वक्ष्यमाणदीक्षायामुपयोगगमनादिति दीक्षादिकं वक्तव्यम्। तत्र कोऽधिकारीति निरूपणार्थं शक्तिपातो विचार्यते। तत्र केचिदाहुर्ज्ञानाभावादज्ञानमूलः संसारस्तदपगमे ज्ञानोदयाच्छक्तिपात इति तेषां सम्यग् ज्ञानोदय एव किङ्कृत इति वाच्यं कर्मजन्यत्वे कर्मफलवद्भोगत्वप्रसङ्गे भोगिनि च शक्तिपाताभ्युपगतावतिप्रसङ्ग ईश्वरेच्छानिमित्तत्वे तु ज्ञानोदयस्यान्योन्याश्रयता वैयर्थ्यं चेश्वरे रागादिप्रसङ्गो विरुद्धयोः कर्मणोः समबलयोरन्योन्यप्रतिबन्धे कर्मसाम्यं ततः शक्तिपात इति चेत् - न क्रमिकत्वे विरोधायोगाद्विरोधेऽप्यन्यस्याविरुद्धस्य कर्मणो भोगदानप्रसङ्गादविरुद्धकर्माप्रवृत्तौ तदैव देहपातप्रसङ्गाज्जात्यायुष्प्रदं कर्म न प्रतिबध्यते भोगप्रदमेव तु प्रतिबध्यत इति चेत्कुतः - तत्कर्मसद्भावे यदि शक्तिः पतेत्तर्हि सा भोगप्रदात्किं बिभियात्। अथ मलपरिपाके शक्तिपातः सोऽपि किंस्वरूपः किं च तस्य निमित्तमित्येतेन वैराग्यं धर्मविशेषो विवेकः सत्सेवा सत्प्राप्तिर्देवपूजेत्यादिहेतुः प्रत्युक्त इति भेदवादिनां सर्वमसमञ्जसम्। स्वतन्त्रपरमेशाद्वयवादे तूपपद्यत एतद् यथाहि - परमेश्वरः स्वरूपाच्छादनक्रीडया पशुः पुद्गलोऽणुः सम्पन्नो न च तस्य देशकालस्वरूपभेदविरोधस्तद्वत्स्वरूपस्थगनविनिवृत्त्या स्वरूपप्रत्यापत्तिं झटिति वा क्रमेण वा समाश्रयन्शक्तिपातपात्रमणुरुच्यते स्वातन्त्र्यमात्रसारश्चासौ परमशिवः शक्तेः पातयिता इति निरपेक्ष एव शक्तिपातो यः स्वरूपप्रथाफलो यस्तु भोगोत्सुकस्य स कर्मापेक्षो लोकोत्तररूपभोगोत्सुकस्य तु स एव शक्तिपातः परमेश्वरेच्छाप्रेरितमायागर्भाधिकारीयरुद्रविष्णुब्रह्मादिद्वारेण मन्त्रादिरूपत्वं मायापुंविवेकं पुंस्कलाविवेकं पुम्प्रकृतिविवेकं पुम्बुद्धिविवेकमन्यच्च फलं प्रस्नुवानस्तदधरतत्त्वभोगं प्रतिबध्नाति भोगमोक्षोभयोत्सुकस्य भोगे कर्मापेक्षो मोक्षे तु तन्निरपेक्ष इति सापेक्षनिरपेक्षः। न च वाच्यं - कस्मात्कस्मिंश्चिदेव पुंसि शक्तिपात इति स एव परमेश्वरस्तथा भातीति सतत्त्वे कोऽसौ पुमान् नाम यदुद्देशेन विषयकृता चोदनेयम्। स चायं शक्तिपातो नवधा - तीव्रमध्यमन्दस्योत्कर्षमाध्यस्थ्यनिकर्षैः पुनस्त्रैविध्यात्तत्रोत्कृष्टतीव्रात्तदैव देहपाते परमेशता मध्यतीव्राच्छास्त्राचार्यानपेक्षिणः स्वप्रत्ययस्य प्रातिभज्ञानोदयो यदुदये बाह्यसंस्कारं विनैव भोगापवर्गप्रदः प्रातिभो गुरुरित्युच्यते तस्य हि न समय्यादिकल्पना काचिदत्रापि तारतम्यसद्भावः - इच्छावैचित्र्यादिति सत्यपि प्रातिभत्वे शास्त्राद्यपेक्षा संवादाय स्यादपीति निर्भित्तिसभित्त्यादिबहुभेदत्वमाचार्यस्य प्रातिभस्यागमेषूक्तं सर्वथा प्रतिभांशो बलीयान् - तत्सन्निधावन्येषामनधिकारात्। भेददर्शन इवानादिशिवसन्निधौ मुक्तशिवानां सृष्टिलयादिकृत्येषु मन्दतीव्राच्छक्तिपातात्सद्गुरुविषया यियासा भवत्यसद्गुरुविषयायां तु तिरोभाव एवासद्गुरुतस्तु सद्गुरुगमनं शक्तिपातादेव। सद्गुरुस्तु समस्तैतच्छास्त्रतत्त्वज्ञानपूर्णः साक्षाद्भगवद्भैरवभट्टारक एव योगिनोऽपि स्वभ्यस्तज्ञानतयैव मोचकत्वे तत्र योग्यत्वस्य सौभाग्यलावण्यादिमत्त्वस्येवानुपयोगात्। असद्गुरुस्त्वन्यः सर्व एव। एवं यियासुर्गुरोर्ज्ञानलक्षणां दीक्षां प्राप्नोति यया सद्य एव मुक्तो भवति जीवन्नप्यत्रावलोकनात्कथनाच्छास्त्रसम्बोधनाच्चर्यादर्शनाच्चरुदानादित्यादयो भेदाः। अभ्यासवतो वा तदानीं सद्य एव प्राणवियोजिकां दीक्षां लभते सा तु मरणक्षण एव कार्येति वक्ष्याम इति। तीव्रस्त्रिधोत्कृष्टमध्याच्छक्तिपातात्कृतदीक्षाकोऽपि स्वात्मनः शिवतायां न तथा दृढप्रतिपत्तिर्भवति प्रतिपत्तिपरिपाकक्रमेण तु देहान्ते शिव एव मध्यमध्यात्तु शिवतोत्सुकोऽपि भोगप्रेप्सुर्भवतीति तथैव दीक्षायां ज्ञानभाजनं स च योगाभ्यासलब्धमनेनैव देहेन भोगं भुक्त्वा देहान्ते शिव एव। निकृष्टमध्यात्तु देहान्तरेण भोगं भुक्त्वा शिवत्वमेतीति। मध्यस्तु त्रिधा - भोगोत्सुकता यदा प्रधानभूता तदा मन्दत्वं - पारमेश्वरमन्त्रयोगोपायतया यतस्तत्रौत्सुक्यं पारमेशमन्त्रयोगादेश्च यतो मोक्षपर्यन्तत्वमतः शक्तिपातरूपता। तत्रापि तारतम्यात्त्रैविध्यमित्येष मुख्यः शक्तिपातः। वैष्णवादीनां तु राजानुग्रहवन्न मोक्षान्ततेति नेह विवेचनम्। शिवशक्त्यधिष्ठानं तु सर्वत्रेत्युक्तं सा परं ज्येष्ठा न भवत्यपि तु घोरा घोरतरा वा स एष शक्तिपातो विचित्रोऽपि तारतम्यवैचित्र्याद्भिद्यते कश्चिद्वैष्णवादिस्थः समय्यादिक्रमेण स्रोतःपञ्चके च प्राप्तपरिपाकः सर्वोत्तीर्णभगवत्षडर्धशास्त्रपरमाधिकारितामेत्यन्यस्तूल्लङ्घनक्रमेणानन्तभेदेन कोऽप्यक्रममित्यत एवाधराधरशासनस्था गुरवोऽपीह मण्डलमात्रदर्शनेऽप्यनधिकारिण ऊर्ध्वशासनस्थस्तु गुरुरधराधरशासनं प्रत्युत प्राणयति - पूर्णत्वादिति सर्वाधिकारी। स च दैशिको गुरुराचार्यो दीक्षकश्चुम्बकः स चायं पूर्णज्ञान एव सर्वोत्तमः - तेन विना दीक्षाद्यसम्पत्तेः। योगी तु फलोत्सुकस्य युक्तो यद्युपायोपदेशेनाव्यवहितमेव फलं दातुं शक्त उपायोपदेशेन तु ज्ञान एव युक्तो मोक्षेऽप्यभ्युपायाज्ज्ञानपूर्णताकाङ्क्षी च बहूनपि गुरून्कुर्यात्। उत्तमोत्तमादिज्ञानभेदापेक्षया तेषु तु वर्तेत सम्पूर्णज्ञानगुरुत्यागे तु प्रायश्चित्तमेव। ननु सोऽप्यब्रुवन्विपरीतं वा ब्रुवन्किं न त्याज्यो नैवेति ब्रूमस्तस्य हि पूर्णज्ञानत्वादेव रागाद्यभाव इत्यवचनादिकं शिष्यगतेनैव केनचिदयोग्यत्वानाश्वस्तत्वादिना निमित्तेन स्यादिति तदुपासने यतनीयं शिष्येण न तत्त्यागे। एवमनुग्रहनिमित्तं शक्तिपातो निरपेक्ष एव - कर्मादिनियत्यनपेक्षणात्। तिरोभाव इति तिरोभावो हि कर्माद्यपेक्षगाढदुःखमोहभागित्वफलो यथाहि - प्रकाशस्वातन्त्र्यात्प्रबुद्धोऽपि मूढवच्चेष्टते हृदयेन च मूढचेष्टां निन्दति तथा मूढोऽपि प्रबुद्धचेष्टां मन्त्राराधनादिकां कुर्यान्निन्देच्च यथा चास्य मूढचेष्टा क्रियमाणापि प्रबुद्धस्य ध्वंसमेति तथास्य प्रबुद्धचेष्टा सा तु निन्द्यमाना - निषिद्धाचरणरूपत्वात्स्वयं च तयैव विशङ्कमानत्वादेनं दुःखमोहपङ्के निमज्जयति न तूत्पन्नशक्तिपातस्य तिरोभावोऽस्त्यत्रापि च कर्माद्यपेक्षा पूर्ववन्निषेध्या तत्रापि चेच्छावैचित्र्यादेतद्देहमात्रोपभोग्यदुःखफलत्वं वा दीक्षासमयचर्यागुरुदेवाग्न्यादौ सेवानिन्दनोभयप्रसक्तानामिव प्राक् शिवशासनस्थानां तत्त्यागिनामिव। तत्रापीच्छावैचित्र्यात्तिरोभूतोऽपि स्वयं वा शक्तिपातेन युज्यते मृतो वा बन्धुगुर्वादिकृपामुखेनेत्येवं पञ्चकृत्यभागित्वं स्वात्मन्यनुसन्दधत्परमेश्वर एवेति न खण्डितमात्मानं पश्येत्।
यथा निरर्गलस्वात्मस्वातन्त्र्यात्परमेश्वरः।
आच्छादयेन्निजं धाम तथा विवृणुयादपि॥
अप्रबुद्धेऽपि वा धाम्नि स्वस्मिन्बुद्धवदाचरेत्।
भूयो बुद्ध्येत वा सोऽयं शक्तिपातोऽनपेक्षकः॥
Tantrasāraḥ
Ekādaśamāhnikam
Tatra yāvadidamuktaṁ tat sākṣātkasyacidapavargāptaye yathoktasaṅgrahanītyā bhavati kasyacidvakṣyamāṇadīkṣāyāmupayogagamanāditi dīkṣādikaṁ vaktavyam| Tatra ko'dhikārīti nirūpaṇārthaṁ śaktipāto vicāryate| Tatra kecidāhurjñānābhāvādajñānamūlaḥ saṁsārastadapagame jñānodayācchaktipāta iti teṣāṁ samyag jñānodaya eva kiṅkṛta iti vācyaṁ karmajanyatve karmaphalavadbhogatvaprasaṅge bhogini ca śaktipātābhyupagatāvatiprasaṅga īśvarecchānimittatve tu jñānodayasyānyonyāśrayatā vaiyarthyaṁ ceśvare rāgādiprasaṅgo viruddhayoḥ karmaṇoḥ samabalayoranyonyapratibandhe karmasāmyaṁ tataḥ śaktipāta iti cet - Na kramikatve virodhāyogādvirodhe'pyanyasyāviruddhasya karmaṇo bhogadānaprasaṅgādaviruddhakarmāpravṛttau tadaiva dehapātaprasaṅgājjātyāyuṣpradaṁ karma na pratibadhyate bhogapradameva tu pratibadhyata iti cetkutaḥ - Tatkarmasadbhāve yadi śaktiḥ patettarhi sā bhogapradātkiṁ bibhiyāt| Atha malaparipāke śaktipātaḥ so'pi kiṁsvarūpaḥ kiṁ ca tasya nimittamityetena vairāgyaṁ dharmaviśeṣo vivekaḥ satsevā satprāptirdevapūjetyādihetuḥ pratyukta iti bhedavādināṁ sarvamasamañjasam| Svatantraparameśādvayavāde tūpapadyata etad yathāhi - Parameśvaraḥ svarūpācchādanakrīḍayā paśuḥ pudgalo'ṇuḥ sampanno na ca tasya deśakālasvarūpabhedavirodhastadvatsvarūpasthaganavinivṛttyā svarūpapratyāpattiṁ jhaṭiti vā krameṇa vā samāśrayanśaktipātapātramaṇurucyate svātantryamātrasāraścāsau paramaśivaḥ śakteḥ pātayitā iti nirapekṣa eva śaktipāto yaḥ svarūpaprathāphalo yastu bhogotsukasya sa karmāpekṣo lokottararūpabhogotsukasya tu sa eva śaktipātaḥ parameśvarecchāpreritamāyāgarbhādhikārīyarudraviṣṇubrahmādidvāreṇa mantrādirūpatvaṁ māyāpuṁvivekaṁ puṁskalāvivekaṁ pumprakṛtivivekaṁ pumbuddhivivekamanyacca phalaṁ prasnuvānastadadharatattvabhogaṁ pratibadhnāti bhogamokṣobhayotsukasya bhoge karmāpekṣo mokṣe tu tannirapekṣa iti sāpekṣanirapekṣaḥ| Na ca vācyaṁ - Kasmātkasmiṁścideva puṁsi śaktipāta iti sa eva parameśvarastathā bhātīti satattve ko'sau pumān nāma yaduddeśena viṣayakṛtā codaneyam| Sa cāyaṁ śaktipāto navadhā - Tīvramadhyamandasyotkarṣamādhyasthyanikarṣaiḥ punastraividhyāttatrotkṛṣṭatīvrāttadaiva dehapāte parameśatā madhyatīvrācchāstrācāryānapekṣiṇaḥ svapratyayasya prātibhajñānodayo yadudaye bāhyasaṁskāraṁ vinaiva bhogāpavargapradaḥ prātibho gururityucyate tasya hi na samayyādikalpanā kācidatrāpi tāratamyasadbhāvaḥ - Icchāvaicitryāditi satyapi prātibhatve śāstrādyapekṣā saṁvādāya syādapīti nirbhittisabhittyādibahubhedatvamācāryasya prātibhasyāgameṣūktaṁ sarvathā pratibhāṁśo balīyān - Tatsannidhāvanyeṣāmanadhikārāt| Bhedadarśana ivānādiśivasannidhau muktaśivānāṁ sṛṣṭilayādikṛtyeṣu mandatīvrācchaktipātātsadguruviṣayā yiyāsā bhavatyasadguruviṣayāyāṁ tu tirobhāva evāsadgurutastu sadgurugamanaṁ śaktipātādeva| Sadgurustu samastaitacchāstratattvajñānapūrṇaḥ sākṣādbhagavadbhairavabhaṭṭāraka eva yogino'pi svabhyastajñānatayaiva mocakatve tatra yogyatvasya saubhāgyalāvaṇyādimattvasyevānupayogāt| Asadgurustvanyaḥ sarva eva| Evaṁ yiyāsurgurorjñānalakṣaṇāṁ dīkṣāṁ prāpnoti yayā sadya eva mukto bhavati jīvannapyatrāvalokanātkathanācchāstrasambodhanāccaryādarśanāccarudānādityādayo bhedāḥ| Abhyāsavato vā tadānīṁ sadya eva prāṇaviyojikāṁ dīkṣāṁ labhate sā tu maraṇakṣaṇa eva kāryeti vakṣyāma iti| Tīvrastridhotkṛṣṭamadhyācchaktipātātkṛtadīkṣāko'pi svātmanaḥ śivatāyāṁ na tathā dṛḍhapratipattirbhavati pratipattiparipākakrameṇa tu dehānte śiva eva madhyamadhyāttu śivatotsuko'pi bhogaprepsurbhavatīti tathaiva dīkṣāyāṁ jñānabhājanaṁ sa ca yogābhyāsalabdhamanenaiva dehena bhogaṁ bhuktvā dehānte śiva eva| Nikṛṣṭamadhyāttu dehāntareṇa bhogaṁ bhuktvā śivatvametīti| Madhyastu tridhā - Bhogotsukatā yadā pradhānabhūtā tadā mandatvaṁ - Pārameśvaramantrayogopāyatayā yatastatrautsukyaṁ pārameśamantrayogādeśca yato mokṣaparyantatvamataḥ śaktipātarūpatā| Tatrāpi tāratamyāttraividhyamityeṣa mukhyaḥ śaktipātaḥ| Vaiṣṇavādīnāṁ tu rājānugrahavanna mokṣāntateti neha vivecanam| Śivaśaktyadhiṣṭhānaṁ tu sarvatretyuktaṁ sā paraṁ jyeṣṭhā na bhavatyapi tu ghorā ghoratarā vā sa eṣa śaktipāto vicitro'pi tāratamyavaicitryādbhidyate kaścidvaiṣṇavādisthaḥ samayyādikrameṇa srotaḥpañcake ca prāptaparipākaḥ sarvottīrṇabhagavatṣaḍardhaśāstraparamādhikāritāmetyanyastūllaṅghanakrameṇānantabhedena ko'pyakramamityata evādharādharaśāsanasthā guravo'pīha maṇḍalamātradarśane'pyanadhikāriṇa ūrdhvaśāsanasthastu gururadharādharaśāsanaṁ pratyuta prāṇayati - Pūrṇatvāditi sarvādhikārī| Sa ca daiśiko gururācāryo dīkṣakaścumbakaḥ sa cāyaṁ pūrṇajñāna eva sarvottamaḥ - Tena vinā dīkṣādyasampatteḥ| Yogī tu phalotsukasya yukto yadyupāyopadeśenāvyavahitameva phalaṁ dātuṁ śakta upāyopadeśena tu jñāna eva yukto mokṣe'pyabhyupāyājjñānapūrṇatākāṅkṣī ca bahūnapi gurūnkuryāt| Uttamottamādijñānabhedāpekṣayā teṣu tu varteta sampūrṇajñānagurutyāge tu prāyaścittameva| Nanu so'pyabruvanviparītaṁ vā bruvankiṁ na tyājyo naiveti brūmastasya hi pūrṇajñānatvādeva rāgādyabhāva ityavacanādikaṁ śiṣyagatenaiva kenacidayogyatvānāśvastatvādinā nimittena syāditi tadupāsane yatanīyaṁ śiṣyeṇa na tattyāge| Evamanugrahanimittaṁ śaktipāto nirapekṣa eva - Karmādiniyatyanapekṣaṇāt| Tirobhāva iti tirobhāvo hi karmādyapekṣagāḍhaduḥkhamohabhāgitvaphalo yathāhi - Prakāśasvātantryātprabuddho'pi mūḍhavacceṣṭate hṛdayena ca mūḍhaceṣṭāṁ nindati tathā mūḍho'pi prabuddhaceṣṭāṁ mantrārādhanādikāṁ kuryānnindecca yathā cāsya mūḍhaceṣṭā kriyamāṇāpi prabuddhasya dhvaṁsameti tathāsya prabuddhaceṣṭā sā tu nindyamānā - Niṣiddhācaraṇarūpatvātsvayaṁ ca tayaiva viśaṅkamānatvādenaṁ duḥkhamohapaṅke nimajjayati na tūtpannaśaktipātasya tirobhāvo'styatrāpi ca karmādyapekṣā pūrvavanniṣedhyā tatrāpi cecchāvaicitryādetaddehamātropabhogyaduḥkhaphalatvaṁ vā dīkṣāsamayacaryāgurudevāgnyādau sevānindanobhayaprasaktānāmiva prāk śivaśāsanasthānāṁ tattyāgināmiva| Tatrāpīcchāvaicitryāttirobhūto'pi svayaṁ vā śaktipātena yujyate mṛto vā bandhugurvādikṛpāmukhenetyevaṁ pañcakṛtyabhāgitvaṁ svātmanyanusandadhatparameśvara eveti na khaṇḍitamātmānaṁ paśyet|
Yathā nirargalasvātmasvātantryātparameśvaraḥ|
Ācchādayennijaṁ dhāma tathā vivṛṇuyādapi||
Aprabuddhe'pi vā dhāmni svasminbuddhavadācaret|
Bhūyo buddhyeta vā so'yaṁ śaktipāto'napekṣakaḥ||
Essence of Tantra (tantra-sāraḥ)
Eleventh (ekādaśam) chapter (āhnikam)
This (idam... tad) which has been mentioned (uktam) so far --i.e. in the last ten chapters-- (tatra yāvat) is (bhavati) for the direct attainment of Liberation (sākṣāt... apavarga-āptaye) of someone (kasyacid) according to the aforesaid summary --the ten previous chapters are a summary of the similar chapters in Tantrāloka-- (yathā-ukta-saṅgraha-nītyā). (And) since someone might use (all that knowledge) (kasyacid... upayoga-gamanāt) in the initiation which will be spoken about later (vakṣyamāṇa-dīkṣāyām), therefore (iti) (the topics called) initiation, etc. (dīkṣā-ādikam) must be discussed (vaktavyam)|
With reference to that (tatra), in order to explain (nirūpaṇa-artham) "Who (kaḥ) is entitled (to receive initiation, etc.) (adhikārī iti)?", (the topic called) descent of Power (śakti-pātaḥ) is discussed (vicāryate)|
Regarding that (tatra), some (kecid) said (āhuḥ) that Saṁsāra --Transmigration-- (saṁsāraḥ) —which is rooted in ignorance (ajñāna-mūlaḥ)— (arises) due the absence of knowledge (jñāna-abhāvāt), (and that) when that disappears --i.e. when ignorance disappears-- (tad-apagame) because of the emergence of knowledge (jñāna-udayāt), the descent of Power --Grace bestowal-- (śakti-pātaḥ) (appears). Therefore (iti), (if they are right,) they should appropriately mention (teṣām samyak... iti vācyam) (how and) what for (kiṅkṛte) the emergence of knowledge (happens) (jñāna-udayaḥ eva). If (the emergence of knowledge) is generated by actions (karma-janyatve), (then) being like the frutis of actions (karma-phala-vat), there would be the contingency of "bhogatva" --i.e. the emergence of knowledge would be something to be enjoyed like the fruits of one's own actions; then, what possibly would be the difference between these two, emergence of knowledge and fruits of the actions?-- (bhogatva-prasaṅge). And (ca) if the descent of Power is admitted (śakti-pāta-abhyupagatau) to be coming to the enjoyer --viz. to the one enjoying those fruits of his actions-- (bhogini), (then there would be) an excessive contingency, i.e. an awarrantable stretch of a rule (atiprasaṅgaḥ). But (tu) if the emergence of knowledge is caused by the Will of the Lord (īśvara-icchā-nimittatve... jñāna-udayasya), (then there would be the contingency of) mutual dependence (anyonya-āśrayatā) and (ca) uselessness (vaiyarthyam). (Also, there would be) the contingency of (the presence of) attachment, etc. (rāga-ādi-prasaṅgaḥ) in the Lord (īśvare). If it be argued that (iti ced) (since) an equilibrium of actions (is produced) (karma-sāmyam) when (there is) a mutual opposition (anyonya-pratibandhe) of two actions (karmaṇoḥ) having the same force (samabalayoḥ) (and) suppressing (reciprocally) (viruddhayoḥ), therefore (tatas) the descent of Power (śakti-pātaḥ) (occurs); (the answer is) "No" (na) — (Why?) Because, (being the actions) sequential, (their) opposition is impossible (kramikatve virodha-ayogāt). Even (api) if there was (mutual) suppression (virodhe) there would be the contingency of another action being unobstructed --viz. not being supressed-- which will give enjoyment --i.e. fruits-- (anyasya aviruddhasya karmaṇaḥ bhoga-dāna-prasaṅgāt). (And) if there was no occurrence of unobstructed actions (aviruddha-karma-apravṛttau), then (tadā eva) there would be the contingency of the fall of the body --i.e. the body would die instantly-- (deha-pāta-prasaṅgāt). If it be argued that (iti ced) the action (karma) which grants birth and life span (jāti-āyus-pradam) is not stopped (na pratibadhyate), but (tu) only (eva) the one granting enjoyment --viz. experience of pleasure and pain-- (bhoga-pradam), (the question would be:) From what cause or motive (kutas)? — (Because even) if (yadi) Śakti (śaktiḥ) descended (patet) when those actions exist --i.e. when the actions granting birth and life span exist-- (tad-karma-sadbhāve), then (tarhi) would She be afraid (sā... kim bibhiyāt) of (the action) granting enjoyment --experience of pleasure and pain-- (bhoga-pradāt)?|
Now (atha), (if there was) the descent of Power (śakti-pātaḥ saḥ) even (api) when there is a ripening of the impurities --a particular theory explaining this-- (mala-paripāke), (two questions raise:) "What is (its) the nature (kiṁsvarūpaḥ)?" and (ca) "What (kim) (is) its (tasya) cause (nimittam iti)?". By means of this (couple of questions) (etena), renunciation (vairāgyam), special religious activities (dharma-viśeṣaḥ), discernment (vivekaḥ), service to the sages (sat-sevā), meeting with sages (sat-prāptiḥ), worship of God (deva-pūjā), etc. as being the cause (iti-ādi-hetuḥ) (is) refuted (pratyuktaḥ). In this way (iti), everything (sarvam) that comes from the followers of the dualistic doctrine (bheda-vādinām) (is) incorrect (asamañjasam)|
On the contrary (tu), in the non-dualistic doctrine of the Free Supreme Lord (svatantra-parama-īśa-advaya-vāde), this --i.e. renunciation, special religious activities, etc.-- (etad) is a product (of the descent of Power) --lit. is produced-- (upapadyate). Just as (yathā hi) the Supreme Lord (parama-īśvaraḥ), by the Play of covering (His) essential nature (sva-rūpa-ācchādana-krīḍayā), becomes (sampannaḥ) a paśu (paśuḥ) —an individual soul that is an atom (pudgalaḥ aṇuḥ)—, and (ca) there is no (na) contradiction between that and the differentiation into space, time and essential nature (tasya deśa-kāla-sva-rūpa-bheda-virodhaḥ), likewise (tadvat), the atom --i.e. the paśu or limited being-- (aṇuḥ), attaining (samāśrayan) —instantly (jhaṭiti) or (vā... vā) gradually (krameṇa)— a restitution of (his) essential nature (sva-rūpa-pratyāpattim) by means of a cessation of the concealment of (such) essential nature (sva-rūpa-sthagana-vinivṛttyā), is said to be (ucyate) the receptacle for the descent of Power (śakti-pāta-pātram). And (ca) that (asau) Supreme Śiva (parama-śivaḥ) who is essentially only Absolute Freedom (svātantrya-mātra-sāraḥ) is the One making Śakti or Power descend (śakteḥ pātayitā); thus (iti), the descent of Power (śakti-pātaḥ) —which (yaḥ) is independent (nirapekṣaḥ eva)— is the fruit (in the form) of an expansion of the essential nature (sva-rūpa-prathā-phalaḥ). However (tu), in the case of someone who is anxiously desiring bhoga or enjoyment --e.g. supernatural powers in this world-- (bhoga-utsukasya), it --Śaktipāta or descent of Power-- (yaḥ... saḥ) depends on (his) actions (karma-apekṣaḥ). On the other hand (tu), in the case of someone who is anxiously desiring bhoga or enjoyment whose nature is unusual --i.e. he does not want enjoyment here but in other worlds-- (loka-uttara-rūpa-bhoga-utsukasya), the descent of Power (saḥ eva śakti-pātaḥ) (occurs) by means of Rudra, Viṣṇu, Brahmā, etc. —who are the regents of the Māyā's embryo and who are impelled by the Will of the Supreme Lord— (parama-īśvara-icchā-prerita-māyā-garbha-adhikārīya-rudra-viṣṇu-brahma-ādi-dvāreṇa). (This kind of Śaktipāta,) yielding (prasnuvānaḥ) the nature of a Mantra, etc. --viz. the position of a Mantra, the knower in category 5, etc.-- (mantra-ādi-rūpatvam), the discernment between Māyā --category 6-- and Puruṣa --category 12--, Puruṣa and Kalā --category 7--, Puruṣa and Prakṛti --category 13--, Puruṣa and Buddhi --intellect, category 14-- (māyā-puṁ-vivekam puṁs-kalā-vivekam pum-prakṛti-vivekam pum-buddhi-vivekam), and (ca) other (anyat) fruit(s) (phalam), stops (pratibadhnāti) that bhoga or enjoyment in inferior tattva-s or categories (tad-adhara-tattva-bhogam). In the case of someone who is anxiously desiring both bhoga/enjoyment and Liberation (bhoga-mokṣa-ubhaya-utsukasya), (Śaktipāta) depends on (his) actions (karma-apekṣaḥ) (only) regarding bhoga or enjoyment (bhoge). But (tu) regarding Liberation (mokṣe), it is independent from that --from actions-- (tad-nirapekṣaḥ); thus (iti), (Śaktipāta in his case) is dependent and independent (from his actions) (sa-apekṣa-nirapekṣaḥ)|
And (ca) it is not possible to say (na... vācyam): "Why (kasmāt) (is) the descent of Power (śakti-pātaḥ) (bestowed) only (eva) on some person (kasmin-cid eva puṁsi... iti)?". The Supreme Lord alone (saḥ eva parama-īśvaraḥ) shines (bhāti) like this --i.e. like all the beings-- (tathā). Therefore (iti), as a matter of fact (satattve), who (kaḥ) (is) possibly (nāma) that (asau) person (pumān) to whom (yad-uddeśena) this (iyam) topic-related (viṣaya-kṛtā) precept (codanā) (is directed)? --all the persons are the same for the Lord, there is none who is better since He is all of them in equal measure; that question would be valid if there was no unity between the Lord and the beings, but this is not the case--|
This very (saḥ ca ayam) descent of Power (śakti-pātaḥ) (is) ninefold (navadhā): (How and why?) Because of the triplicity of (the degrees of) intense, middle and weak (tīvra-madhya-mandasya... traividhyāt) (as they are combined) again (punar) with (the degrees of) excessive, moderate and mild (utkarṣa-mādhyasthya-nikarṣaiḥ). There (tatra), at the moment that the excessive-intense (Śaktipāta) occurs (utkṛṣṭa-tīvrāt), (there is) then (tadā eva), once the body falls --i.e. the body dies due to the intensity of the descent of Power-- (deha-pāte), the State of the Supreme Lord (parama-īśa-tā). At the moment that the moderate-intense (Śaktipāta) happens (madhya-tīvrāt), (there is) emergence of spontaneous/intuitive Knowledge (prātibha-jñāna-udayaḥ) for someone who has an experience of his own Self and does not need scriptures and Guru-s (śāstra-ācārya-anapekṣiṇaḥ sva-pratyayasya). When that (spontaneous/intuitive Knowledge) arises (yad-udaye), (such a person becomes) a giver of enjoyment and Liberation (bhoga-apavarga-pradaḥ) without (vinā eva) external rituals (bāhya-saṁskāram); he is (then) said to be (ucyate) "a Prātibhaguru" --a spontaneous/intuitive Guru-- (prātibhaḥ guruḥ iti). In his case (tasya), undoubtedly (hi), there is no (need of) practicing Samayā, etc. --this will be explained later, in future chapters-- (na samayyā-ādi-kalpanā kācid). Even (api) here --in the Prātibhaguru category-- (atra), there are gradations (tāratamya-sadbhāvaḥ). (Why?) "Due to the variety in the Will (of the Lord) (icchā-vaicitryāt iti)". Though there is spontaneity/intuition (sati api prātibhatve), there might even be (syāt api) dependence on scriptures, etc. (śāstra-ādi-apekṣā) for (coming to an) agreement or conformity (saṁvādāya). Therefore (iti), in the revealed scriptures (āgameṣu) many divisions of Prātibhaguru-s without support (of scriptures), with support (of scriptures), etc. are mentioned (nirbhitti-sabhitti-ādi-bahu-bhedatvam ācāryasya prātibhasya... uktam). (Anyway,) at all times (sarvathā) the Pratibhā portion --i.e. the intuition portion-- (pratibhā-aṁśaḥ) (is) strong (balīyān). (Why?) Because in his presence --in the presence of a Prātibhaguru--, others have no authority (tad-sannidhau anyeṣām an-adhikārāt)|
Just as (iva) in the dualistic viewpoint (bheda-darśane), in the presence of Beginingless Śiva (anādi-śiva-sannidhau), the liberated śiva-s (have no authority) regarding the acts of manifestation, dissolution, etc. (mukta-śivānām sṛṣṭi-laya-ādi-kṛtyeṣu). At the moment that the mild-intense Śaktipāta occurs (manda-tīvrāt śakti-pātāt), (on the one hand,) there is (bhavati) a desire to go (yiyāsā) to a genuine Guru (sat-guru-viṣayā). On the other hand (tu), (there is) disappearance (tirobhāvaḥ eva) of (the desire to go to) false Guru-s (a-sat-guru-viṣayāyām). Through the descent of Power (śakti-pātāt eva) (there is) a going to a genuine Guru (sat-guru-gamanam) from a false Guru indeed (a-sat-gurutaḥ tu)|
The genuine Guru (sat-guruḥ) is certainly full of the whole Knowledge of Truth (contained) in this scripture (tu samasta-etad-śāstra-tattva-jñāna-pūrṇaḥ), (is) the worshipful Lord Bhairava (bhagavat-bhairava-bhaṭṭārakaḥ eva) in person (sākṣāt). Even (api) in the case of a Yogī (yoginaḥ), only (eva) (his) well-practiced Knowledge (svabhyasta-jñānatayā) is a giver of Liberation (mocakatve); (his) fitness (yogyatvasya) (lies) in that --i.e. in his well-practiced Knowledge-- (tatra) since (his) possessing beauty, charm, etc. is useless (saubhāgya-lāvaṇya-ādi-mattvasya eva anupayogāt)|
All (sarvaḥ) the other(s) (anyaḥ) (are) truly (tu... eva) false Guru(-s) (a-sat-guruḥ)|
In this way (evam): The person who desires to go (to such a genuine Teacher) (yiyāsuḥ) receives (prāpnoti) from the Guru (guroḥ) initiation (dīkṣām) characterized by Knowledge (jñāna-lakṣaṇām), by which --by such initiation-- (yayā) he immediately becomes (sadyas eva... bhavati) liberated (muktaḥ), even (api) while living (jīvat). Here --i.e. regarding the way to receive initiation-- (atra), the divisions (bhedāḥ) (are): (Initiation) through glance (avalokanāt), through discourse (kathanāt), through enlightenment with reference to scriptures (śāstra-sambodhanā), through viewing caryā-s --the performance of rites-- (caryā-darśanāt), through giving oblations (caru-dānāt), etc. (iti-ādayaḥ)|
Or (vā) in the case of a practitioner (of Yoga) (abhyāsavataḥ), he immediately obtains (sadyas eva... labhate) at that time (tadānīm) the initiation (dīkṣām) which liberates from the vital energy --i.e. it cuts the link to the vital energy-- (prāṇa-viyojikām). But (tu) that (initiation) (sā) is to be performed (kāryā) at the time of death (maraṇa-kṣaṇe) only (eva... iti). I will speak (vakṣyāmaḥ iti) (about it later)|
(So,) the intense (descent of Power) (tīvraḥ) (is) triple (tridhā). At the moment that the excessive-middle Śaktipāta occurs (utkṛṣṭa-madhyāt śakti-pātāt), though (api) the person who received initiation (kṛta-dīkṣākaḥ) does not have a firm perception (na tathā dṛḍha-pratipattiḥ bhavati) that his Self is Śiva (sva-ātmanaḥ śivatāyām), anyway (tu), by a gradual ripening of (his) perception (pratipatti-paripāka-krameṇa), (he becomes) Śiva Himself (śivaḥ eva) at the end of the body --viz. at the time of dying-- (deha-ante). However (tu), at the moment that the moderate-middle (Śaktipāta) occurs (madhya-madhyāt), though (api) (that) person is eager for Śiva's State (śivatā-utsukaḥ), he wishes to attain bhoga or enjoyment --e.g. supernatural powers-- (bhoga-prepsuḥ bhavati iti); so (tathā eva), (such a person is) a receptacle for Knowledge (jñāna-bhājanam) during initiation (dīkṣāyām). He (saḥ ca), after enjoying (bhuktvā) bhoga (bhogam) achieved by the practice of Yoga (yoga-abhyāsa-labdham) through this body --i.e. he enjoys bhoga through this body, and this bhoga was attained by practicing Yoga-- (anena eva dehena), (becomes) Śiva Himself (śivaḥ eva) at the end of the body --viz. at the moment of leaving the body-- (deha-ante)|
Nonetheless (tu), at the moment that the mild-middle (Śaktipāta) occurs (nikṛṣṭa-madhyāt), (that person,) after enjoying (bhuktvā) bhoga (bhogam) through another body (deha-antareṇa), attains the State of Śiva (śivatvam eti iti)|
The middle (Śaktipāta) (madhyaḥ) (is therefore) certainly (tu) triple (tridhā). When (yadā) the desire for bhoga or enjoyment (bhoga-utsukatā) becomes predominant (pradhāna-bhūtā) then (tadā) the weak state (of Śaktipāta takes place) (mandatvam). Since (yatas) there --in the weak state of Śaktipāta-- (tatra) eagerness --i.e. the strong desire-- (autsukyam) (is channalized) through the means of Mantra and Yoga of the Supreme Lord (pārama-īśvara-mantra-yoga-upāyatayā), and (ca) since (yatas) Mantra, Yoga, etc. of the Supreme Lord end in Liberation (pārama-īśa-mantra-yoga-ādeḥ... mokṣa-paryantatvama), therefore (atas), (Mantra, Yoga, etc. of the Supreme Lord) are of the nature of Śaktipāta (śakti-pāta-rūpatā)|
Even (api) there --in the weak state of Śaktipāta-- (tatra) (there is) triplicity (traividhyam) due to the gradation (tāratamyāt). In this way (iti), this --the aggregate of the nine sorts of descent of Power which have been described-- (eṣaḥ) (is) the main (kind of) (mukhyaḥ) descent of Power (śakti-pātaḥ)|
Anyway (tu), in the case of the vaiṣṇava-s, etc. (vaiṣṇava-ādīnām), (as Śaktipāta is) like the grace of a king (rāja-anugraha-vat), Liberation is not the conclusion --i.e. such a grace does not culminate in Liberation-- (mokṣa-antatā). (Consequently, such a topic) is not discussed or investigated (na... vivecanam) here (iha)|
Sovereignty of the Śakti of Śiva (śiva-śakti-adhiṣṭhānam) is said to be (uktam) everywhere (tu sarvatra iti). However (param), She --such a Śakti of Śiva descending during Śaktipāta-- (sā) is (bhavati) not (na) Jyeṣṭhā (jyeṣṭhā) but rather (api tu) Ghorā (ghorā) or (vā) Ghoratarā (ghoratarā). This very (saḥ eṣaḥ) descent of Power (śakti-pātaḥ), though (api) manifold (vicitraḥ), becomes (even more) differentiated (bhidyate) due to the variety of the gradation (tāratamya-vaicitryāt). Some (kaścid) vaiṣṇava, etc. (vaiṣṇava-ādi-sthaḥ) who, by the method of Samayā, etc., has attained maturity (samayyā-ādi-krameṇa... prāpta-paripākaḥ) in the (scriptures of the) five streams --i.e. in the revealed scriptures of Śiva-- (srotas-pañcake), attains supreme authority regarding the Trika scriptures of the Lord who transcends all (sarva-uttīrṇa-bhagavat-ṣaḍardha-śāstra-parama-adhikāritām eti). But (tu) another (person) (anyaḥ) (does so) bypassing (all requirements) (ullaṅghana-krameṇa) in infinite ways (ananta-bhedena). Someone (else) (kaḥ api) (achieves the same supreme authority regarding the Trika scriptures) without any sequence or succession --i.e. directly and instantly-- (akramam iti). On this account (atas eva), the guru-s (guravaḥ api) of very inferior doctrines (adhara-adhara-śāsana-sthāḥ) do not even have the authority or qualification (api an-adhikāriṇaḥ) to merely see the maṇḍala --the sacred diagram-- (maṇḍala-mātra-darśane). Nevertheless (tu), a Guru (guruḥ) of a higher doctrine (ūrdhva-śāsana-sthaḥ), on the contrary (pratyuta), enlivens (prāṇayati) a very inferior doctrine (adhara-adhara-śāsanam) — He is qualified for (teaching) all (the scriptures) (sarva-adhikārī) "because of (his) Fullness (pūrṇatvāt iti)"|
And (ca) he (saḥ) (may be) a Teacher (daiśikaḥ), a Guru (guruḥ), an Ācārya --someone teaching the ācāra, lit. how to behave-- (ācāryaḥ), an initiator (dīkṣakaḥ) (or) one who has read much (cumbakaḥ). (Among them,) the one who has Full/Perfect Knowledge (saḥ ca ayam pūrṇa-jñānaḥ eva) (is) the highest of all (sarva-uttamaḥ) — (Why?) Because there is no initiation, etc. (dīkṣā-ādi-asampatteḥ) without (vinā) that --i.e. without Full/Perfect Knowledge-- (tena)|
But (tu), if (yadi) a Yogī (yogī) becomes associated (yuktaḥ) with someone who is eager for results --i.e. fruits-- (phala-utsukasya), he --viz. the Yogī-- can (śaktaḥ) give (that person) (dātum) immediate (avyavahitam eva) fruit(s) (phalam) by teaching (him) a means/method (upāya-upadeśena). On the other hand (tu), (if such a person,) by means of the teaching of a means/method (upāya-upadeśena), gets absorbed (yuktaḥ) in Knowledge alone (jñāne eva), (he might) even (attain) Liberation (mokṣe api) through (that) means/method (abhyupāyāt). Someone who desires the Fullness of Knowlege (jñāna-pūrṇatā-ākāṅkṣī ca) should approach (kuryāt) many Guru-s (bahūn api gurūn)|
He should remain occupied (varteta) with them (teṣu) indeed (tu) with a view to achieve different kinds of higher and higher --lit. the very best--, etc. Knowledge (uttama-uttama-ādi-jñāna-bheda-apekṣayā). But (tu) if one has to abandon --lit. if there is the act of abandoning-- a Guru --or also "Guru-s"-- who has perfect Knowledge (sampūrṇa-jñāna-guru-tyāge), (then a rite of) expiation (prāyaścittam eva) (should be carried out)|
A doubt (nanu): If he --the Guru who has perfect Knowledge-- (saḥ api) does not speak (abruvan) or (vā) speaks (bruvan) the opposite --i.e. he gives erroneous teachings-- (viparītam), should he not be abandoned (kim na tyājyaḥ)? I say (brūmaḥ): "Not at all (na eva iti)". (Why?) Because (hi) since he has perfect Knowledge (pūrṇa-jñānatvāt eva), he is devoid of attachment, etc. (rāga-ādi-abhāvaḥ). Therefore (iti) (his) not speaking, etc. (avacana-ādikam) might be (syāt) some cause (kenacid... nimittena) located in the disciple (śiṣyagatena eva), (such as) unfitness, lack of confidence, etc. (ayogyatva-anāśvastatva-ādinā... iti). The disciple should strive (yatanīyam śiṣyeṇa) to serve him (tad-upāsane) (and) not (na) to abandon him (tad-tyāge)|
In this way (evam), the descent of Power (śakti-pātaḥ) occasioned by Grace --the fifth Act of Lord Śiva-- (anugraha-nimittam) (is) certainly (eva) independent (nirapekṣaḥ) — (Why?) Because (the descent of Power) does not depend on restrictions such as actions, etc. (karma-ādi-niyati-anapekṣaṇāt)|
"Tirobhāva" --i.e. obscuration of one's essential nature, the fourth Act by Lord Śiva-- (tirobhāvaḥ iti): Tirobhāva (tirobhāvaḥ) undoubtedley (hi) gives the fruit of receiving deep/intense pain and delusion, (all of which) depends on actions, etc. (karma-ādi-apekṣa-gāḍha-duḥkha-moha-bhāgitva-phalaḥ). Just as (yathā hi) even (api) a well-awakened one (prabuddha), due to the Absolute Freedom of the Light --i.e. of Śiva-- (prakāśa-svātantryāt), might behave (ceṣṭate) like a confounded person --viz. like a common person bewildered by Moha or Delusion-- (mūḍha-vat), but (ca) in (his) heart (hṛdayena) he despises (nindati) (that) confounded behavior --i.e. that ignorant way of behaving-- (mūḍha-ceṣṭām), so also (tathā) a confounded person (mūḍhaḥ api) might have the behavior of a well-awakened one, with mantra-s, worships, etc. (prabuddha-ceṣṭām mantra-ārādhana-ādikām kuryāt), while (ca) (in his heart) he despises (all that) (nindet). And (ca) just as (yathā) the behavior of a confounded person (mūḍha-ceṣṭā) carried out by this well-awakened one (asya... kriyamāṇā api prabuddhasya) disappears --or "gets dissolved"-- (dhvaṁsam eti), so also (tathā) the behavior of a well-awakened one (prabuddha-ceṣṭā) carried out by him --by the confounded person-- (asya) (disappears or gets dissolved). But (tu) it --i.e. the behavior of a well-awakened one-- (sā), on its being despised (by the confounded person in his heart) (nindyamānā), sinks him down (enam... nimajjayati) in the mud of pain and delusion (duḥkha-moha-paṅke) because it --the behavior of a well-awakened one-- is a forbidden conduct (niṣiddha-ācaraṇa-rūpatvāt) and (ca) because the person himself has doubts (svayam... viśaṅkamānatvāt) about it --about such behavior of a well-awakened one-- (tayā eva).
But (tu) there is no (na... asti) Tirobhāva or obscuration (tirobhāvaḥ) in the case of someone who has gained Śaktipāta --or "in the case of someone in whom Śaktipāta has risen"-- (utpanna-śakti-pātasya). And (ca) here (atra api), as before --i.e. as aforesaid-- (pūrva-vat), dependence on actions, etc. (karma-ādi-apekṣā) is restrained --or "kept back"-- (niṣedhyā). Even (api ca) in that case (tatra), because of the variety in the Will (of the Lord) (icchā-vaicitryāt), (there is) optionally (vā) the fruit of pain to be experienced only in this body (etad-deha-mātra-upabhogya-duḥkha-phalatvam), like (iva) in the case of those who are engaged in both service and censure (sevā-nindana-ubhaya-prasaktānām) with reference to initiation, discipline, conduct, Guru, God, (sacrificial) fire, etc. (dīkṣā-samaya-caryā-guru-deva-agni-ādau), (or) like (iva) in the case of those who previously remained in the doctrine of Śiva (prāk śiva-śāsana-sthānām) (but who later) abandoned it --i.e. but who later abandoned the doctrine of Śiva-- (tad-tyāginām)|
Even (api) in that case (tatra) —i.e. even (api) affected by Tirobhāva or obscuration (tirobhūtaḥ)—, because of the variety in the Will (of the Lord) (icchā-vaicitryāt), one (svayam) is fit for (yujyeta) Śaktipāta (śakti-pātena). Or (vā... vā) (even) dead (mṛtaḥ) (one may receive Śaktipāta) through the compassion of relatives, Guru, etc. (bandhu-guru-ādi-kṛpā-mukhena). Thus (iti evam), (one,) thinking (over and over again) (anusandadhat) that he himself --oneself-- is the possessor of the Five Acts (pañca-kṛtya-bhāgitvam sva-ātmani), (becomes) the Supreme Lord (parama-īśvaraḥ) indeed (eva). Therefore (iti), one should not consider --lit. see-- (na... paśyet) himself (ātmānam) as being separate (from Lord Śiva) (khaṇḍitam)|
"Just as (yathā) the Supreme Lord (parama-īśvaraḥ), through the irresistible Freedom of His Self (nirargala-sva-ātma-svātantryāt), covers (ācchādayet) His own (nijam) State (dhāma), so also (tathā... api) He displays (It) (vivṛṇuyāt). Or (vā) even (api) in His own unawakened state (aprabuddhe... dhāmni svasmin) He behaves (ācaret) like an awanened one (buddha-vat) or else (vā) wakes up (buddhyeta) again (later) (bhūyas); this very (saḥ ayam) Śaktipāta or descent of Power (śakti-pātaḥ) is independent (anapekṣakaḥ)"||
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.
| Back to Chapter 10 |  |
Continue to read Chapter 12 |