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Tantrasāra (Tantrasara): Chapter 3
Śāmbhavopāyaprakāśanam - Explaining the means of Śambhu [Śāmbhavopāya]
Introduction
This is the third chapter (called Śāmbhavopāyaprakāśanam).
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 3
तन्त्रसारः
तृतीयमाह्निकम्
यदेतत् प्रकाशरूपं शिवतत्त्वमुक्तम् तत्राखण्डमण्डले यदा प्रवेष्टुं न शक्नोति तदा स्वातन्त्र्यशक्तिमेवाधिकां पश्यन् निर्विकल्पमेव भैरवसमावेशमनुभवत्ययं चास्योपदेशः - सर्वमिदं भावजातं बोधगगने प्रतिबिम्बमात्रं प्रतिबिम्बलक्षणोपेतत्वादिदं हि प्रतिबिम्बस्य लक्षणं - यद् भेदेन भासितमशक्तमन्यव्यामिश्रत्वेनैव भाति तत् प्रतिबिम्बं मुखरूपमिव दर्पणे रस इव दन्तोदके गन्ध इव घ्राणे मिथुनस्पर्श इवानन्देन्द्रिये शूलकुन्तादिस्पर्शो वान्तःस्पर्शनेन्द्रिये प्रतिश्रुत्केव व्योम्नि। न हि स रसो मुख्यस्तत्कार्यव्याधिशमनाद्यदृष्टेः। नापि गन्धस्पर्शौ मुख्यौ गुणिनस्तत्राभावे तयोरयोगात्कार्यपरम्परानारम्भाच्च। न च तौ न स्तो देहोद्धूलनविसर्गादिदर्शनात्। शब्दोऽपि न मुख्यः कोऽपि वक्तीत्यागच्छन्त्येव प्रतिश्रुत्कायाः श्रवणात्। एवं यथैतत् प्रतिबिम्बितं भाति तथैव विश्वं परमेश्वरप्रकाशे। नन्वत्र बिम्बं किं स्यान्मा भूत्किञ्चित्। ननु किमकारणकं तद्धन्त तर्हि हेतुप्रश्नः - तत् किं बिम्बवाचोयुक्त्या हेतुश्च परमेश्वरशक्तिरेव स्वातन्त्र्यापरपर्याया भविष्यति विश्वप्रतिबिम्बधारित्वाच्च विश्वात्मकत्वं भगवतः संविन्मयं हि विश्वं चैतन्यस्य व्यक्तिस्थानमिति तदेव हि विश्वमत्र प्रतीपमिति प्रतिबिम्बधारित्वमस्य तच्च तावद्विश्वात्मकत्वं परमेश्वरस्य स्वरूपं नानामृष्टं भवति चित्स्वभावस्य स्वरूपानामर्शनानुपपत्तेः। स्वरूपानामर्शने हि वस्तुतो जडतैव स्यादामर्शश्चायं न साङ्केतिकोऽपि तु चित्स्वभावतामात्रनान्तरीयकः परनादगर्भ उक्तः स च यावान् विश्वव्यवस्थापकः परमेश्वरस्य शक्तिकलापस्तावन्तमामृशति। तत्र मुख्यास्तावत्तिस्रः परमेश्वरस्य शक्तयः - अनुत्तरेच्छोन्मेष इति तदेव परामर्शत्रयम् अ-इ-उ इत्येतस्मादेव त्रितयात्सर्वः शक्तिप्रपञ्चश्चर्च्यतेऽनुत्तर एव हि विश्रान्तिरानन्द इच्छायामेव विश्रान्तिरीशनमुन्मेष एव हि विश्रान्तिरूर्मिर्यः क्रियाशक्तेः प्रारम्भस्तदेव परामर्शत्रयम् आ-ई-ऊ इति। अत्र च प्राच्यं परामर्शत्रयं प्रकाशभागसारत्वात्सूर्यात्मकं चरमं परामर्शत्रयं विश्रान्तिस्वभावाह्लादप्राधान्यात्सोमात्मकमियति यावत्कर्मांशस्यानुप्रवेशो नास्ति। यदा त्विच्छायामीशने च कर्मानुप्रविशति यत्तदिष्यमाणमीश्यमानमिति चोच्यते तदास्य द्वौ भेदौ प्रकाशमात्रेण रश्रुतिर्विश्रान्त्या लश्रुती रलयोः प्रकाशस्तम्भस्वभावत्वादिष्यमाणं च न बाह्यवत्स्फुटं स्फुटरूपत्वे तदेव निर्माणं स्यान्नेच्छेशनं वातोऽस्फुटत्वादेव श्रुतिमात्रं रलयोर्न व्यञ्जनवत्स्थितिः। तदेतद् वर्णचतुष्टयमुभयच्छायाधारित्वान्नपुंसकम् - ऋ-ॠ-ऌ-ॡ इति। अनुत्तरानन्दयोरिच्छादिषु यदा प्रसरस्तदा वर्णद्वयम् ए-ओ इति। तत्रापि पुनरनुत्तरानन्दसङ्घट्टाद्वर्णद्वयम् ऐ-औ इति। सेयं क्रियाशक्तिस्तदेव च वर्णचतुष्टयम् ए-ऐ ओ-औ इति। ततः पुनः क्रियाशक्त्यन्ते सर्वं कार्यभूतं यावदनुत्तरे प्रवेक्ष्यति तावदेव पूर्वं संवेदनसारतया प्रकाशमात्रत्वेन बिन्दुतयास्ते - अमिति। ततस्तत्रैवानुत्तरस्य विसर्गो जायते - अः इति। एवं षोडशकं परामर्शानां बीजस्वरूपमुच्यते। तदुत्थं व्यञ्जनात्मकं योनिरूपम्। तत्रानुत्तरात्कवर्गः श्रद्धाया इच्छायाश्चवर्गः सकर्मिकाया इच्छाया द्वौ टवर्गस्तवर्गश्चोन्मेषात्पवर्गः - शक्तिपञ्चकयोगात्पञ्चकत्वम्। इच्छाया एव त्रिविधाया य-र-ला उन्मेषाद्वकार इच्छाया एव त्रिविधायाः श-ष-सा विसर्गाद्धकारो योनिसंयोगजः क्षकारः। इत्येवं एष भगवाननुत्तर एव कुलेश्वररूपः। तस्य चैकैव कौलिकी विसर्गशक्तिर्ययानन्दरूपात्प्रभृतीयता बहिःसृष्टिपर्यन्तेन प्रस्पन्दतो वर्गादिपरामर्शा एव बहिस्तत्त्वरूपतां प्राप्ताः। स चैष विसर्गस्त्रिधाणवः चित्तविश्रान्तिरूपः शाक्तश्चित्तसम्बोधलक्षणः शाम्भवश्चित्तप्रलयरूप इति। एवं विसर्ग एव विश्वजनने भगवतः शक्तिः। इत्येवमियतो यदा निर्विभागतयैव परामर्शस्तदैक एव भगवान्बीजयोनितया भागशः परामर्शे शक्तिमाञ्छक्तिश्च। पृथगष्टकपरामर्शे चक्रेश्वरसाहित्येन नववर्ग एकैकपरामर्शप्राधान्ये पञ्चाशदात्मकता। तत्रापि सम्भवद्भागभेदपरामर्शन एकाशीतिरूपत्वम्। वस्तुतस्तु षडेव परामर्शाः प्रसरणप्रतिसञ्चरणयोगेन द्वादश भवन्तः परमेश्वरस्य विश्वशक्तिपूर्णत्वं पुष्णन्ति। ता एव एताः परामर्शरूपत्वाच्छक्तयो भगवत्यः श्रीकालिकेति निरुक्ताः। एते च शक्तिरूपा एव शुद्धाः परामर्शाः शुद्धविद्यायां परापररूपत्वेन मायोन्मेषमात्रसङ्कोचाद्विद्याविद्येश्वररूपतां भजन्ते। मायायां पुनः स्फुटीभूतभेदविभागा मायीयवर्णतां भजन्ते ये पश्यन्तीमध्यमावैखरीषु व्यावहारिकत्वमासाद्य बहीरूपतत्त्वस्वभावतापत्तिपर्यन्तास्ते च मायीया अपि शरीरकल्पत्वेन यदा दृश्यन्ते यदा च तेषामुक्तनयैरेतैर्जीवितस्थानीयैः शुद्धैः परामर्शैः प्रत्युज्जीवनं क्रियते तदा ते सवीर्या भवन्ति ते च तादृशा भोगमोक्षप्रदा इत्येवं सकलपरामर्शविश्रान्तिमात्ररूपं प्रतिबिम्बितसमस्ततत्त्वभूतभुवनभेदमात्मानं पश्यतो निर्विकल्पतया शाम्भवेन समावेशेन जीवन्मुक्तता। अत्रापि पूर्ववन्न मन्त्रादियन्त्रणा काचिदिति।
अन्तर्विभाति सकलं जगदात्मनीह यद्वद्विचित्ररचना मुकुरान्तराले।
बोधः परं निजविमर्शरसानुवृत्त्या विश्वं परामृशति नो मुकुरस्तथा तु॥७॥
Tantrasāraḥ
Tṛtīyamāhnikam
Yadetat prakāśarūpaṁ śivatattvamuktam tatrākhaṇḍamaṇḍale yadā praveṣṭuṁ na śaknoti tadā svātantryaśaktimevādhikāṁ paśyan nirvikalpameva bhairavasamāveśamanubhavatyayaṁ cāsyopadeśaḥ - Sarvamidaṁ bhāvajātaṁ bodhagagane pratibimbamātraṁ pratibimbalakṣaṇopetatvādidaṁ hi pratibimbasya lakṣaṇaṁ - Yad bhedena bhāsitamaśaktamanyavyāmiśratvenaiva bhāti tat pratibimbaṁ mukharūpamiva darpaṇe rasa iva dantodake gandha iva ghrāṇe mithunasparśa ivānandendriye śūlakuntādisparśo vāntaḥsparśanendriye pratiśrutkeva vyomni| Na hi sa raso mukhyastatkāryavyādhiśamanādyadṛṣṭeḥ| Nāpi gandhasparśau mukhyau guṇinastatrābhāve tayorayogātkāryaparamparānārambhācca| Na ca tau na sto dehoddhūlanavisargādidarśanāt| Śabdo'pi na mukhyaḥ ko'pi vaktītyāgacchantyeva pratiśrutkāyāḥ śravaṇāt| Evaṁ yathaitat pratibimbitaṁ bhāti tathaiva viśvaṁ parameśvaraprakāśe| Nanvatra bimbaṁ kiṁ syānmā bhūtkiñcit| Nanu kimakāraṇakaṁ taddhanta tarhi hetupraśnaḥ - Tat kiṁ bimbavācoyuktyā hetuśca parameśvaraśaktireva svātantryāparaparyāyā bhaviṣyati viśvapratibimbadhāritvācca viśvātmakatvaṁ bhagavataḥ saṁvinmayaṁ hi viśvaṁ caitanyasya vyaktisthānamiti tadeva hi viśvamatra pratīpamiti pratibimbadhāritvamasya tacca tāvadviśvātmakatvaṁ parameśvarasya svarūpaṁ nānāmṛṣṭaṁ bhavati citsvabhāvasya svarūpānāmarśanānupapatteḥ| Svarūpānāmarśane hi vastuto jaḍataiva syādāmarśaścāyaṁ na sāṅketiko'pi tu citsvabhāvatāmātranāntarīyakaḥ paranādagarbha uktaḥ sa ca yāvān viśvavyavasthāpakaḥ parameśvarasya śaktikalāpastāvantamāmṛśati| Tatra mukhyāstāvattisraḥ parameśvarasya śaktayaḥ - Anuttarecchonmeṣa iti tadeva parāmarśatrayam a-i-u ityetasmādeva tritayātsarvaḥ śaktiprapañcaścarcyate'nuttara eva hi viśrāntirānanda icchāyāmeva viśrāntirīśanamunmeṣa eva hi viśrāntirūrmiryaḥ kriyāśakteḥ prārambhastadeva parāmarśatrayam ā-ī-ū iti| Atra ca prācyaṁ parāmarśatrayaṁ prakāśabhāgasāratvātsūryātmakaṁ caramaṁ parāmarśatrayaṁ viśrāntisvabhāvāhlādaprādhānyātsomātmakamiyati yāvatkarmāṁśasyānupraveśo nāsti| Yadā tvicchāyāmīśane ca karmānupraviśati yattadiṣyamāṇamīśyamānamiti cocyate tadāsya dvau bhedau prakāśamātreṇa raśrutirviśrāntyā laśrutī ralayoḥ prakāśastambhasvabhāvatvādiṣyamāṇaṁ ca na bāhyavatsphuṭaṁ sphuṭarūpatve tadeva nirmāṇaṁ syānneccheśanaṁ vāto'sphuṭatvādeva śrutimātraṁ ralayorna vyañjanavatsthitiḥ| Tadetad varṇacatuṣṭayamubhayacchāyādhāritvānnapuṁsakam - Ṛ-ṝ-ḷ-ḹ iti| Anuttarānandayoricchādiṣu yadā prasarastadā varṇadvayam e-o iti| Tatrāpi punaranuttarānandasaṅghaṭṭādvarṇadvayam ai-au iti| Seyaṁ kriyāśaktistadeva ca varṇacatuṣṭayam e-ai o-au iti| Tataḥ punaḥ kriyāśaktyante sarvaṁ kāryabhūtaṁ yāvadanuttare pravekṣyati tāvadeva pūrvaṁ saṁvedanasāratayā prakāśamātratvena bindutayāste - Amiti| Tatastatraivānuttarasya visargo jāyate - Aḥ iti| Evaṁ ṣoḍaśakaṁ parāmarśānāṁ bījasvarūpamucyate| Tadutthaṁ vyañjanātmakaṁ yonirūpam| Tatrānuttarātkavargaḥ śraddhāyā icchāyāścavargaḥ sakarmikāyā icchāyā dvau ṭavargastavargaśconmeṣātpavargaḥ - Śaktipañcakayogātpañcakatvam| Icchāyā eva trividhāyā ya-ra-lā unmeṣādvakāra icchāyā eva trividhāyāḥ śa-ṣa-sā visargāddhakāro yonisaṁyogajaḥ kṣakāraḥ| Ityevaṁ eṣa bhagavānanuttara eva kuleśvararūpaḥ| Tasya caikaiva kaulikī visargaśaktiryayānandarūpātprabhṛtīyatā bahiḥsṛṣṭiparyantena praspandato vargādiparāmarśā eva bahistattvarūpatāṁ prāptāḥ| Sa caiṣa visargastridhāṇavaḥ cittaviśrāntirūpaḥ śāktaścittasambodhalakṣaṇaḥ śāmbhavaścittapralayarūpa iti| Evaṁ visarga eva viśvajanane bhagavataḥ śaktiḥ| Ityevamiyato yadā nirvibhāgatayaiva parāmarśastadaika eva bhagavānbījayonitayā bhāgaśaḥ parāmarśe śaktimāñchaktiśca| Pṛthagaṣṭakaparāmarśe cakreśvarasāhityena navavarga ekaikaparāmarśaprādhānye pañcāśadātmakatā| Tatrāpi sambhavadbhāgabhedaparāmarśana ekāśītirūpatvam| Vastutastu ṣaḍeva parāmarśāḥ prasaraṇapratisañcaraṇayogena dvādaśa bhavantaḥ parameśvarasya viśvaśaktipūrṇatvaṁ puṣṇanti| Tā eva etāḥ parāmarśarūpatvācchaktayo bhagavatyaḥ śrīkāliketi niruktāḥ| Ete ca śaktirūpā eva śuddhāḥ parāmarśāḥ śuddhavidyāyāṁ parāpararūpatvena māyonmeṣamātrasaṅkocādvidyāvidyeśvararūpatāṁ bhajante| Māyāyāṁ punaḥ sphuṭībhūtabhedavibhāgā māyīyavarṇatāṁ bhajante ye paśyantīmadhyamāvaikharīṣu vyāvahārikatvamāsādya bahīrūpatattvasvabhāvatāpattiparyantāste ca māyīyā api śarīrakalpatvena yadā dṛśyante yadā ca teṣāmuktanayairetairjīvitasthānīyaiḥ śuddhaiḥ parāmarśaiḥ pratyujjīvanaṁ kriyate tadā te savīryā bhavanti te ca tādṛśā bhogamokṣapradā ityevaṁ sakalaparāmarśaviśrāntimātrarūpaṁ pratibimbitasamastatattvabhūtabhuvanabhedamātmānaṁ paśyato nirvikalpatayā śāmbhavena samāveśena jīvanmuktatā| Atrāpi pūrvavanna mantrādiyantraṇā kāciditi|
Antarvibhāti sakalaṁ jagadātmanīha yadvadvicitraracanā mukurāntarāle|
Bodhaḥ paraṁ nijavimarśarasānuvṛttyā viśvaṁ parāmṛśati no mukurastathā tu||7||
Essence of Tantra (tantra-sāraḥ)
Third (tṛtīyam) chapter (āhnikam)
This very (yad etad) Light (prakāśa-rūpam) has been said to be (uktam) the Śiva category (śiva-tattvam). When (yadā) someone cannot (na śaknoti) penetrate (praveṣṭum) into that undivided circle --i.e. into the Śiva category-- (akhaṇḍa-maṇḍale), then (tadā) (he), perceiving --lit. seeing-- (paśyan) the Power of Absolute Freedom (svātantrya-śaktim eva) as something additional --this is his imagination only-- (adhikām), experiences (anubhavati) a thoughtless absorption in Bhairava --in Śiva-- (nirvikalpam eva bhairava-samāveśam). This (ayam ca) teaching (upadeśaḥ) is for him (asya): All (sarvam) this (idam) multitude of positive entities --i.e. entities that do exist-- (bhāva-jātam) (is) only a reflection (pratibimba-mātram) in the Firmament of Consciousness (bodha-gagane) since it has the characteristic of reflection (pratibimba-lakṣaṇa-upetatvāt). This (idam hi) (is) the characteristic (lakṣaṇam) of reflection (pratibimbasya): That (tad) (is) a reflection (pratibimbam) which (yad) cannot (aśaktam) shine (bhāsitam) separately (bhedena) (but) shines (bhāti) by mixing with others (anya-vyāmiśratvena eva). Like (iva) a face (mukha-rūpam) in a mirror (darpaṇe), like (iva) a taste (rasaḥ) in the saliva (danta-udake), like (iva) a smell (gandhaḥ) in the nose (ghrāṇe), like (iva) the touch of the sexual union (mithuna-sparśa) in the organ of pleasure (ānanda-indriye), or (vā) (like) the touch of a spear, lance, etc. (śūla-kunta-ādi-sparśaḥ) in the internal organ of touch (antar-sparśana-indriye), (or) like (iva) an echo (pratiśrutkā) in the ether (vyomni)|
The taste (saḥ rasaḥ) is certainly not (na hi) the main one (mukhyaḥ) since, being an effect of that --i.e. of the main one--, is not known to destroy sicknesses, etc. (tad-kārya-vyādhi-śamana-ādi-adṛṣṭeḥ)|
(And) the smell and the touch (gandha-sparśau) are not even (na api) the main ones (mukhyau) because, in the absence of the (main) one which possesses the (real) qualities, they are unfit (guṇinaḥ tatra abhāve tayoḥ ayogāt), and (ca) because they cannot undertake a succession of effects (kārya-paramparā-anārambhāt)|
And (ca) (at the same time,) they --smell and touch-- (tau) do exist (na... na staḥ) since shaking of body --uddhūlana has been taken as a variant of uddhūnana or shaking--, emission (of semen), etc. are seen (deha-uddhūlana-visarga-ādi-darśanāt)|
Even (api) sound (śabdaḥ) is not (na) the main one (mukhyaḥ) because someone emits (it) --lit. speaks-- (kaḥ api vakti iti), (and) because (its) echo can be heard (pratiśrutkāyāḥ śravaṇāt) coming back (to him) (āgacchantyā iva)|
Thus (evam), just as (yathā) this --i.e. echo, etc.-- (etad) shines (bhāti) as a reflection --lit. as reflected-- (pratibimbitam), so (tathā eva) the universe (viśvam) (shines as a reflection) in the Light of the Supreme Lord (parama-īśvara-prakāśe)|
A doubt (nanu): Here (atra), what (kim) is (syāt) the original object (of such a reflection) (bimbam)? There is none --lit. let there not be anything!-- (mā bhūt kiñcid)!|
An (additional) doubt (nanu): (Then,) is it --i.e. the reflection-- (kim... tad) without any cause (a-kāraṇakam)? Ah (hanta), then (tarhi) (your) question is about a cause (of the reflection) (hetu-praśnaḥ) — Therefore (tad), what (kim) is the purpose of verbally reasoning about the original object (bimba-vācas-yuktyā)? The cause (hetuḥ ca) will certainly be (eva... bhaviṣyati) the Power of the Supreme Lord (parama-īśvara-śaktiḥ), whose other name is "Absolute Freedom" --lit. other synonym-- (svātantrya-apara-paryāyā). (This Power is) the immanence (viśva-ātmakatvam) of the Fortunate One --viz. the Lord-- (bhagavataḥ) as She holds the reflection of the universe (viśva-pratibimba-dhāritvāt ca). The universe (viśvam) is full of Consciousness (saṁvid-mayam) indeed (hi), (and) is "the place for the manifestation (vyaktisthānam) of (this) Consciousness (cetanasya... iti)". That --i.e. Consciousness-- (tad) (is) the universe (viśvam), (and) in It (atra) (the universe is reflected) in the reverse way (pratīpam). Consequently (iti), the act of holding the reflection (pratibimba-dhāritvam) belongs to It --to Consciousness-- (asya). And (ca) that (tad) essential nature (sva-rūpam) of the Supreme Lord (parama-īśvarasya), which really is immanence (tāvat viśva-ātmakatvam), is not (na... bhavati) unaware --i.e. this essential nature is not unaware of Itself-- (an-āmṛṣṭam). (Why?) Because in the case of the essential nature of Consciousness it is inadmissible a lack of Self-awareness (cit-sva-bhāvasya sva-rūpa-anāmarśana-anupapatteḥ)|
Because (hi) if there is no Self-awareness (in this essential nature of Consciousness) (svarūpa-anāmarśane), It would indeed be (vastutas... eva syāt) something inert (jaḍatā). And (ca) this (ayam) Awareness (āmarśaḥ) is not (na) conventional (sāṅketikaḥ), but rather (api tu) (It is) said to be (uktaḥ) the embryo of the Supreme Sound (para-nāda-garbhaḥ) which is inseparable from what is only the essential nature of Consciousness (cit-sva-bhāvatā-mātra-nāntarīyakaḥ). It --this Awareness that is the embryo of the Supreme Sound-- (saḥ ca) (is) the whole (yāvān) group of powers (śakti-kalāpaḥ) of the Supreme Lord (parama-īśvarasya), which --i.e. such a group of powers-- establishes the universe (viśva-vyavasthāpakaḥ) (and) is aware of it (tāvantam āmṛśati)|
In that (group of powers) (tatra), three (tisraḥ) Powers (śaktayaḥ) of the Supreme Lord (parama-īśvarasya) (are) really the main ones (mukhyāḥ tāvat): "Anuttara --lit. Higher than which there is nothing--, Icchā --lit. Will-- (and) Unmeṣa --lit. Opening of the eyes--" (anuttara-icchā-unmeṣaḥ iti). That (tad eva) (first) group of three types of Awareness (parāmarśa-trayam) (is the vowels:) "a, i (and) u" (a-i-u iti). From this triad (etasmāt eva tritayāt), the whole (sarvaḥ) diversity of powers (śakti-prapañcaḥ) is developed --lit. is studied, discussed, etc.-- (carcyate). Ānanda --the vowel "ā"-- (ānandaḥ) rests (viśrāntiḥ) in Anuttara --the vowel "a"-- (anuttare eva hi); Īśana --the vowel "ī"-- (īśanam) rests (viśrāntiḥ) in Icchā --the vowel "i"-- (icchāyām eva); (and) Ūrmi --the vowel "ū"-- (ūrmiḥ) —which (yaḥ) is the beginning (prārambhaḥ) of the Power of Action (kriyā-śakteḥ)— rests (viśrāntiḥ) in Unmeṣa --the vowel "u"-- (unmeṣe eva hi). That (tad eva) (second) group of three types of Awareness (parāmarśa-trayam) (is the vowels:) "ā, ī (and) ū" (ā-ī-ū iti)|
Here (atra ca), the previous (prācyam) group of three types of Awareness --viz., "a, i (and) u"-- (parāmarśa-trayam) (is) the Sun (sūrya-ātmakam) because it is essentially a portion of the Light --Śiva-- (prakāśa-bhāga-sāratvāt). The last (caramam) group of three types of Awareness --viz. "ā, ī (and) ū"-- (parāmarśa-trayam) (is) the Moon (soma-ātmakam) because it has primordially to do with the Joy of essential nature and a repose (in It --in the essential nature--) (viśrānti-sva-bhāva-āhlāda-prādhānyāt). So far (iyati yāvat), the "activity" portion --i.e. the "Power of Action" portion-- has not entered (karma-aṁśasya anupraveśaḥ na asti)|
But (tu) when (yadā) activity (karma) enters (anupraviśati) in Icchā --vowel "i"-- and Īśana --vowel "ī"-- (icchāyām īśane ca), that very (activity) (yad tad) is said to be (ucyate) "(the object) which is desired (to be known)" and "(the object) which is being dominated" (iṣyamāṇam īśyamānam iti ca); then (tadā), in the case of this (activity) (asya), (there are) two divisions (dvau bhedau): The sound "ra" (ra-śrutiḥ) due to the Light only (prakāśa-mātreṇa), (and) the sound "la" (la-śrutiḥ) due to a repose (viśrāntyā). (This happens) because "ra" and "la" (ra-layoḥ) have the nature of stopping the Light (prakāśa-stambha-svabhāvatvāt). (The object) which is desired (to be known) (iṣyamāṇam ca) is not (na) clearly evident (sphuṭam) like a external object (bāhya-vat). If it were clearly evident (sphuṭa-rūpatve), it would be (tad eva... syāt) a creation (nirmāṇam). (And) Icchā --the vowel "i"-- (icchā) or (vā) Īśana --the vowel "ī"-- (īśanam) are not (clearly evident either) (na). For this reason (atas), since they are not clearly evident (asphuṭatvāt eva), "ra" and "la" remain (ra-layoḥ... sthitiḥ) merely as sounds (śruti-mātram) (and) not (na) like (full) consonants (vyañjana-vat)|
This very (tad etad) group of four letters (varṇa-catuṣṭayam) —"ṛ", "ṝ", "ḷ" (and) "ḹ" (ṛ-ṝ-ḷ-ḹ iti)— (is considered to be) eunuch (napuṁsakam) as it bears a shadow of both --of vowels and consonants-- (ubhaya-chāyā-dhāritvāt)|
When (yadā) (there is) an expansion (prasaraḥ) of Anuttara and Ānanda --the vowels "a" and "ā"-- (anuttara-ānandayoḥ) in Icchā --the vowel "i"--, etc. (icchā-ādiṣu), then (tadā) the two letters (varṇa-dvayam) "e" and "o" (e-o iti) (appear)|
Even (api) there --i.e. regarding "e" and "o"-- (tatra), by union again with Anuttara --vowel "a"-- and Ānanda --vowel "ā"-- (punar anuttara-ānanda-saṅghaṭṭāt), the two letters (varṇa-dvayam) "ai" and "au" (ai-au iti) (emerge)|
This very (sā iyam) Power of Action (kriyā-śaktiḥ) (appears then as) that (tad eva ca) group of four letters (varṇacatuṣṭayam): "e", "ai", "o" and "au" (e-ai o-au iti)|
On that account (tatas), at the end of (the development of) the Power of Action (kriyā-śakti-ante), when (yāvat) all that has been manifested (sarvam kārya-bhūtam) enters --lit. will enter-- (pravekṣyati) (again) in Anuttara --the vowel "a"-- (anuttare), then (it) firstly (tāvat eva pūrvam) remains (āste) as Bindu (bindutayā) —(as) "aṁ" (am iti), which is only Light (prakāśa-mātratvena) (and) the essence of Knowledge (saṁvedana-sāratayā)—|
Afterward (tatas), in that (Bindu) (tatra), Visarga or Emission (visargaḥ) of Anuttara (anuttarasya) —"aḥ" (aḥ iti)— is born (jāyate)|
Thus (evam), (this) group of sixteen (ṣoḍaśakam) types of Awareness (parāmarśānām) is said to be (ucyate) one whose nature is bīja or seed --i.e. the vowels-- (bīja-svarūpam)|
(The group) whose nature is yoni or womb (yoni-rūpam) arises from that --from the group of bīja-s or vowels-- (tad-uttham) (and is known as) consonants (vyañjana-ātmakam)|
For example (tatra): From Anuttara --vowel "a"-- (anuttarāt) (arises) the "ka" group --consonants "ka", "kha", "ga", "gha" and "ṅa"-- (ka-vargaḥ); from (pure) Will or Icchā --the vowel "i"-- (śraddhāyāḥ icchāyāḥ), the "ca" group --consonants "ca", "cha", "ja", "jha" and "ña"-- (ca-vargaḥ); from Icchā endowed with activity --vowels "ṛ" and "ḷ"-- (sa-karmikāyāḥ icchāyāḥ) (do emerge) two (dvau): the "ṭa" and "ta" groups --consonants "ṭa", "ṭha", "ḍa", "ḍha", "ṇa", "ta", "tha", "da", "dha" and "na", respectively-- (ṭa-vargaḥ ta-vargaḥ ca); (and) from Unmeṣa --vowel "u"-- (unmeṣāt) the "pa" group --consonants "pa", "pha", "ba", "bha" and "ma"-- (pa-vargaḥ) — (This) aggregate of five --"ka", "ca", "ṭa", "ta" and "pa" groups-- (pañcakatvam) (emerges) by reason of the five Powers --Consciousness, Bliss, Will, Knowledge and Action-- (śakti-pañcaka-yogāt)|
From triple Will --the vowels "i", "ṛ" and "ḷ" respectively-- (icchāyāḥ eva trividhāyāḥ), (semiwovels) "ya", "ra" and "la" (ya-ra-lāḥ) (appear). The letter "va" (va-kāraḥ) (comes from) Unmeṣa (unmeṣāt); "śa", "ṣa" and "sa" (śa-ṣa-sāḥ) from the threefold Will (icchāyāḥ eva trividhāyāḥ); the letter "ha" (ha-kāraḥ) from Visarga --"ḥ"-- (visargāt); (and finally,) the letter "kṣa" (kṣa-kāraḥ) is born from the combination of (two) consonants --"ka" and "sa"-- (yoni-saṁyoga-jaḥ)|
In this way (iti evam), this Lord --lit. Fortunate One-- (bhagavān) Anuttara --vowel "a"-- (anuttaraḥ eva) (is) the Lord of Kula (kula-īśvara-rūpaḥ)|
(This) single (ca ekā eva) Kaulikī Visargaśakti --the Power of Emission relating to Kula-- (kaulikī visarga-śaktiḥ) is His (tasya). By means of Her --i.e. of Kaulikī Visargaśakti-- (yayā), through a Vibration (praspandataḥ) which starts in Ānanda --vowel "ā"-- and ends in the external manifestation (ānanda-rūpāt prabhṛti iyatā bahis-sṛṣṭi-paryantena), (the different types) of Awareness appearing as the groups of letters, etc. (varga-ādi-parāmarśāḥ eva) become the external categories (bahis-tattva-rūpatām prāptāḥ)|
And (ca) this very (saḥ... eṣaḥ) Visarga or Emission (visargaḥ) (is) triple (tridhā): (1) Āṇava (āṇavaḥ) (is) the repose of mind (citta-viśrānti-rūpaḥ); (2) Śākta (śāktaḥ) (is) characterized by the awakening of mind (citta-sambodha-lakṣaṇaḥ); (and) (3) Śāmbhava (śāmbhavaḥ) (is) the dissolution of mind (citta-pralaya-rūpaḥ iti)|
Thus (evam), Visarga Itself (visargaḥ eva) (is) the Power (śaktiḥ) of the Lord (bhagavataḥ) with reference to the universal manifestation (viśva-janane)|
In this way (iti evam), when (yadā) Awareness (parāmarśaḥ) (is considered to be) not containing divisions or portions (iyatas... nis-vibhāgatayā eva), then (tadā) (there is) only one (ekaḥ eva) Lord (bhagavān). (However,) if Awareness (parāmarśe) (is considered to be) divided into parts (bhāgaśas) —into vowels and consonants— (bīja-yonitayā), (there is) the Possessor of Śakti --viz. Śiva-- (śaktimān) and (ca) Śakti (śaktiḥ)|
If, separately, Awareness (is considered to be) constituted by eight types (pṛthak aṣṭaka-parāmarśe) together with the Lord of the group --Cakreśvara or the letter "kṣa"-- (cakra-īśvara-sāhityena), (there are) nine groups (nava-vargaḥ). (And) if Awareness (is) mainly (considered) one by one --if every portion of Awareness is considered separately-- (ekaika-parāmarśa-prādhānye), (then there are) fifty (pañcāśat-ātmakatā)|
Even (api) in that case --in the case of the fifty letters of the Sanskrit alphabet-- (tatra), if Awareness (is considered to be) consisting of different possible "bhāga-s" --or halves of a mātrā-- (sambhavat-bhāga-bheda-parāmarśane), (there are) eighty-one (ekāśīti-rūpatvam)|
But (tu) really (vastutas) (there are) six (ṣaṭ eva) (types of) Awareness (parāmarśāḥ). By means of prasaraṇa and pratisañcaraṇa --lit. expansion and reabsorption-- (prasaraṇa-pratisañcaraṇa-yogena), (those kinds of Awareness) become (bhavantaḥ) twelve (dvādaśa), which --i.e. those twelve goddesses-- nourish (puṣṇanti) the Fullness of the Universal Power (viśva-śakti-pūrṇatvam) of the Supreme Lord (parama-īśvarasya)|
These very (tāḥ eva etāḥ) powers (śaktayaḥ) (or) goddesses (bhagavatyaḥ) are called (niruktāḥ) "the venerable Kālikā-s" (śrī-kālikā iti) since they are Awareness (parāmarśa-rūpatvāt)|
And (ca) these (ete) pure (śuddhāḥ) (kinds of) Awareness (parāmarśāḥ) whose nature is Śakti (śakti-rūpāḥ eva), endowed in Śuddhavidyā --category 5-- with the state of Parāpara (śuddha-vidyāyām parāpara-rūpatvena), assume the form of Vidyā and Vidyeśvara (vidyā-vidyā-īśvara-rūpatām bhajante) because of a contraction produced by the mere unfolding of Māyā (māyā-unmeṣa-mātra-saṅkocāt)|
Nonetheless (punar), in Māyā (māyāyām), (such types of Awareness, being) different evident portions (sphuṭībhūta-bheda-vibhāgāḥ), become mayic letters (māyīya-varṇatām bhajante). When (yadā) those (letters) (ye... te ca) end up getting the nature of external categories (bahīrūpa-tattva-sva-bhāvatā-āpatti-paryantāḥ) —after reaching (āsādya) an ordinary state (vyāvahārikatvam) in Paśyantī, Madhyamā and Vaikharī (paśyantī-madhyamā-vaikharīṣu)— are perceived (dṛśyante) as bodies --which are lifeless-- (śarīra-kalpatvena) even though (api) (they are) mayic (māyīyāḥ). And (ca) when (yadā) their (teṣām) revivifying (pratyujjīvanam) is produced (kriyate) by these pure living (types of) Awareness whose course has been mentioned (ukta-nayaiḥ etaiḥ jīvita-sthānīyaiḥ śuddhaiḥ parāmarśaiḥ), then (tadā) they (te) become (bhavanti) powerful --full of vigor-- (savīryāḥ). (In this case,) such (letters) (te ca tādṛśāḥ) bestow Liberation and enjoyment (bhoga-mokṣa-pradāḥ). Thus (iti evam), in the case of someone who perceives (paśyataḥ) himself --i.e. his own Self-- (ātmānam) as merely a repose of all of the (kinds of) Awareness (sakala-parāmarśa-viśrānti-mātra-rūpam) (and as the place where) all of the divisions of categories, positive entities and worlds are reflected (pratibimbita-samasta-tattva-bhūta-bhuvana-bhedam), (there is) Liberation while living (jīvat-muktatā) by means of a thoughtless absorption in Śambhu --in Śiva-- (nirvikalpatayā śāmbhavena samāveśena)|
Also (api) here --in Śāmbhavopāya-- (atra), like previously --in Anupāya-- (pūrva-vat), there is no (na... kācid) restriction in the form of mantra-s, etc. --i.e. the one treading Śāmbhavopāya does not need to repeat mantra-s, etc.-- (mantra-ādi-yantraṇā)|
"The entire (sakalam) universe (jagat) shines forth --becomes manifest, appears-- (vibhāti) inside (antar), in the Self (ātmani) here (iha), just as (yadvat) a variegated (flower) arrangement (vicitra-racanā) (appears) inside (antarāle) a mirror (mukura). Nonetheless (param), Consciousness (bodhaḥ) seizes --captures, like a mirror-- (parāmṛśati) the universe (viśvam) as a result of the Rasa or Sap of Its own Vimarśa --Awareness or Śakti-- (nija-vimarśa-rasa-anuvṛttyā)... but (tu) the mirror (mukuraḥ) does not (do) (no) so (tathā... iti) (like Consciousness does)"||7||
Without a global explanation yet
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