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Tantrasāra (Tantrasara): Chapter 9
Tattvabhedaprakāśanam - Explaining the division of the categories
Introduction
This is the ninth chapter (called Tattvabhedaprakāśanam).
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 9
तन्त्रसारः
नवममाह्निकम्
अथ तत्त्वानां भेदो निरूप्यते।
स च सप्तधा षडर्धशास्त्र एव परं परमेशेनोक्तः। तत्र शिवा मन्त्रमहेशा मन्त्रेशा मन्त्रा विज्ञानाकलाः प्रलयाकलाः सकला इति सप्त शक्तिमन्तः। एषां सप्तैव शक्तयस्तद्भेदात्पृथिव्यादिप्रधानतत्त्वान्तं चतुर्दशभिर्भेदैः प्रत्येकं स्वं रूपं पञ्चदशम्। तत्र स्वं रूपं प्रमेयतायोग्यं स्वात्मनिष्ठम् - अपराभट्टारिकानुग्रहात्प्रमातृष्वुद्रिक्तशक्तिषु यद् विश्रान्तिभाजनं तत् तस्यैव शाक्तं रूपं श्रीमत्परापरानुग्रहात्तच्च सप्तविधं शक्तीनां तावत्त्वात्। शक्तिमद्रूपप्रधाने तु प्रमातृवर्गे यद् विश्रान्तं तच्छक्तिमच्छिवरूपं श्रीमत्पराभट्टारिकानुग्रहात्तदपि सप्तविधम् - प्रमातॄणां शिवात्प्रभृति सकलान्तानां तावतामुक्तत्वात्। तत्र शक्तिभेदादेव प्रमातॄणां भेदः स च स्फुटीकरणार्थं सकलादिक्रमेण भण्यते तत्र सकलस्य विद्याकले शक्तिस्तद्विशेषरूपत्वाद्बुद्धिकर्माक्षशक्तीनां प्रलयाकलस्य तु त एव निर्विषयत्वादस्फुटे। विज्ञानाकलस्य त एव विगलत्कल्पे तत्संस्कारसचिवा प्रबुद्ध्यमाना शुद्धविद्या मन्त्रस्य। तत्संस्कारहीना सैव प्रबुद्धा मन्त्रेशस्य। सैवेच्छाशक्तिरूपतां स्वातन्त्र्यस्वभावां जिघृक्षन्ती मन्त्रमहेश्वरस्य। इच्छात्मिका स्फुटस्वातन्त्र्यात्मिका शिवस्येति शक्तिभेदाः सप्त मुख्याः। तदुपरागकृतश्च शक्तिमत्सु प्रमातृषु भेदः - करणभेदस्य कर्तृभेदपर्यवसानाच्छक्तेरेव चाव्यतिरिक्तायाः करणीकर्तुं शक्यत्वान्नान्यस्य - अनवस्थाद्यापत्तेः। वस्तुतः पुनरेक एव चित्स्वातन्त्र्यानन्दविश्रान्तः प्रमाता तत्र पृथिवी स्वरूपमात्रविश्रान्ता यदा वेद्यते तदा स्वरूपमस्याः केवलं भाति चैत्रचक्षुर्दृष्टं चैत्रविदितं जानामीति तत्र सकलशक्तिकृतं सकलशक्तिमद्रूपकृतं स्वरूपान्तरं भात्येवैवं शिवान्तमपि वाच्यं शिवशक्तिनिष्ठं शिवस्वभावविश्रान्तं च विश्वं जानामीति प्रत्ययस्य विलक्षणस्य भावात्। ननु भावस्य चेद्वेद्यता स्वं वपुस्तत्सर्वान् प्रति वेद्यत्वं वेद्यत्वमपि वेद्यमित्यनवस्था तया च जगतोऽन्धसुप्तत्वं सुप्रकाशमेव तया च वेद्यत्वावेद्यत्वे विरुद्धधर्मयोग इति दोषोऽत्रोच्यते - न तत्स्वं वपुः स्वरूपस्य पृथगुक्तत्वात्किं तर्हि तत् प्रमातृशक्तौ प्रमातरि च यद् विश्रान्तिभाजनं यद् रूपं तत् खलु तत्तत् स्वप्रकाशमेव तत् प्रकाशते न तु किञ्चिदपि प्रति इति सर्वज्ञत्वमनवस्था विरुद्धधर्मयोगश्चेति दूरापास्तम्। अनन्तप्रमातृसंवेद्यमप्येकमेव तत्तस्य रूपं तावति तेषामेकाभासरूपत्वादिति न प्रमात्रन्तरसंवेदनानुमानविघ्नः कश्चित्तच्च तस्य रूपं सत्यमर्थक्रियाकारित्वात्तथैव परदृश्यमानां कान्तां दृष्ट्वा तस्यै समीर्ष्यति शिवस्वभावं विश्रान्तिकुम्भं पश्यन्समाविशति समस्तानन्तप्रमातृविश्रान्तं वस्तु पश्यन्पूर्णीभवति नर्तकीप्रेक्षणवत्तस्यैव नीलस्य तद्रूपं प्रमातरि यद् विश्रान्तं तथैव स्वप्रकाशस्य विमर्शस्योदयात् - इति पञ्चदशात्मकत्वं पृथिव्याः प्रभृति प्रधानतत्त्वपर्यन्तम्। तावत्युद्रिक्तरागादिकञ्चुकस्य सकलस्य प्रमातृत्वात्सकलस्याप्येवं पाञ्चदश्यं तस्यापि तावद्वेद्यत्वात्। वितत्य चैतन् निर्णीतं तन्त्रालोके। पुंसः प्रभृति कलातत्त्वान्तं त्रयोदशधा - सकलस्य तत्र प्रमातृतायोगेन तच्छक्तिशक्तिमदात्मनो भेदद्वयस्य प्रत्यस्तमयात्तथा च सकलस्य स्वरूपत्वमेव केवलं प्रलयाकलस्य स्वरूपत्वे पञ्चानां प्रमातृत्व एकादश भेदाः। विज्ञानाकलस्य स्वरूपत्वे चतुर्णां प्रमातृत्वे नव भेदाः। मन्त्रस्य स्वरूपत्वे त्रयाणां प्रमातृत्वे सप्त। मन्त्रेशस्य स्वरूपत्वे द्वयोः प्रमातृत्वे पञ्च। मन्त्रमहेशस्य स्वरूपत्वे भगवत एकस्यैव प्रमातृत्वे शक्तिशक्तिमद्भेदात्त्रयः। शिवस्य तु प्रकाशैकचित्स्वातन्त्र्यनिर्भरस्य न कोऽपि भेदः परिपूर्णत्वात्। एवमयं तत्त्वभेद एव परमेश्वरानुत्तरनयैकाख्ये निरूपितो भुवनभेदवैचित्र्यं करोति नरकस्वर्गरुद्रभुवनानां पार्थिवत्वे समानेऽपि दूरतरस्य स्वभावभेदस्योक्तत्वात्। अत्र च परस्परं भेदकलनया अवान्तरभेदज्ञानकुतूहली तन्त्रालोकमेवावधारयेत्। एवमेकैकघटाद्यनुसारेणापि पृथिव्यादीनां तत्त्वानां भेदो निरूपितः। अधुना समस्तं पृथिवीतत्त्वं प्रमातृप्रमेयरूपमुद्दिश्य निरूप्यते - यो धरातत्त्वाभेदेन प्रकाशः स शिवः। यथा श्रुतिः पृथिव्येवेदं ब्रह्मेति। धरातत्त्वसिद्धिप्रदान्प्रेरयति स धरामन्त्रमहेश्वरः प्रेर्यो धरामन्त्रेशस्तस्यैवाभिमानिकविग्रहतात्मको वाचको मन्त्रः साङ्ख्यादिपाशवविद्योत्तीर्णशिवविद्याक्रमेणाभ्यस्तपार्थिवयोगोऽप्राप्तध्रुवपदो धराविज्ञानाकलः। पाशवविद्याक्रमेणाभ्यस्तपार्थिवयोगः कल्पान्ते मरणे वा धराप्रलयकेवलः। सौषुप्ते हि तत्त्वावेशवशादेव चित्रस्य स्वप्नस्योदयः स्याद्गृहीतधराभिमानस्तु धरासकलः। अत्रापि शक्त्युद्रेकन्यग्भावाभ्यां चतुर्दशत्वमिति प्रमातृतापन्नस्य धरातत्त्वस्य भेदाः स्वरूपं तु शुद्धं प्रमेयमित्येवमपरत्रापि। अथैकस्मिन्प्रमातरि प्राणप्रतिष्ठिततया भेदनिरूपणम् - इह नीलं गृह्णतः प्राणस्तुटिषोडशकात्मा वेद्यावेशपर्यन्तमुदेति तत्राद्या तुटिरविभागैकरूपा द्वितीया ग्राहकोल्लासरूपा अन्त्या तु ग्राह्याभिन्ना तन्मय्युपान्त्या तु स्फुटीभूतग्राहकरूपा मध्ये तु यत् तुटिद्वादशकं तन्मध्यादाद्यं षट्कं निर्विकल्पस्वभावं विकल्पाच्छादकं षट्त्वं चास्य स्वरूपेणैका तुटिराच्छादनीये च विकल्पे पञ्चरूपत्वमुन्मिमिषा उन्मिषत्ता सा चेयं स्फुटक्रियारूपत्वात्तुटिद्वयात्मिका - स्पन्दनस्यैकक्षणरूपत्वाभावादुन्मिषितता स्वकार्यकर्तृत्वं चेत्येवमाच्छादनीयविकल्पपाञ्चविध्यात्स्वरूपाच्च षट् क्षणा निर्विकल्पकास्ततोऽपि निर्विकल्पस्य ध्वंसमानता ध्वंसो विकल्पस्योन्मिमिषा उन्मिषत्ता तुटिद्वयात्मिकोन्मिषितता चेति षट् तुटयः। स्वकार्यकर्तृता तु ग्राहकरूपतेत्युक्तं न सा भूयो गण्यत इत्येवं विवेकधना गुरूपदेशानुशीलिनः सर्वत्र पाञ्चदश्यं प्रविभागेन विविञ्चते। विकल्पन्यूनत्वे तु तुटिन्यूनता सुखादिसंवित्ताविव यावदविकल्पतैव। लोकास्तु विकल्पविश्रान्त्या तामहन्तामयीमहन्ताच्छादितेदम्भावविकल्पप्रसरां निर्विकल्पां विमर्शभुवमप्रकाशितामिव मन्यन्ते - दुःखावस्थां सुखविश्रान्ता इव विकल्पनिर्ह्रासेन तु सा प्रकाशत एवेतीयमसौ सम्बन्धे ग्राह्यग्राहकयोः सावधानता इत्यभिनवगुप्तगुरवः। एवं च पाञ्चदश्ये स्थिते यावत्स्फुटेदन्तात्मनो भेदस्य न्यूनता तावद्द्वयं द्वयं ह्रसति यावद्द्वितुटिकः शिवावेशस्तत्राद्या तुटिः सर्वतः पूर्णा द्वितीया सर्वज्ञानकरणाविष्टाभ्यस्यमाना सर्वज्ञत्वसर्वकर्तृत्वाय कल्पते न त्वाद्या। यदाह श्रीकल्लटस्तुटिपात इत्यत्र पातशब्दं सैव भगवती श्रीमत्काली मातृसद्भावो भैरवः प्रतिभेत्यलं रहस्यारहस्यनेन। एवं मन्त्रमहेशतुटेः प्रभृति तत्तदभ्यासात्तत्तत्सिद्धिः। अथात्रैव जाग्रदाद्यवस्था निरूप्यन्ते - तत्र वेद्यस्य तद्विषयायाश्च संविदो यद् वैचित्र्यमन्योन्यापेक्षं सत्सावस्था न वेद्यस्य केवलस्य न चापि केवलायाः संविदो न चापि पृथक्पृथक् द्वे। तत्र यदाधिष्ठेयतया बहीरूपतया भानं तदा जाग्रदवस्था मेये मातरि माने च। यदा तु तत्रैवाधिष्ठानरूपतया भानं सङ्कल्पस्तदा स्वप्नावस्था। यदा तु तत्रैवाधिष्ठातृरूपतया बीजात्मतयैव भानं तदा सुषुप्तावस्था। इमा एव तिस्रः प्रमेयप्रमाणप्रमात्रवस्थाः प्रत्येकं जाग्रदादिभेदाच्चतुर्विधा उक्ताः। यदा तु तस्मिन्नेव प्रमातृविश्रान्तिगते प्रमातुः पूर्णतौन्मुख्यात्तद्द्वारेण पूर्णतोन्मुखतया भानं तदा तुर्यावस्था सा च रूपं दृशाहमित्येवंविधमंशत्रयमुत्तीर्य पश्यामीत्यनुपायिका प्रमातृता स्वातन्त्र्यसारा नैकट्यमध्यत्वदूरत्वैः प्रमातृप्रमाणप्रमेयताभिषेकं ददती तदवस्थात्रयानुग्राहकत्वात्त्रिभेदा। एतदेवावस्थाचतुष्टयं पिण्डस्थपदस्थरूपस्थरूपातीतशब्दैर्योगिनो व्यवहरन्ति प्रसङ्ख्यानधनास्तु सर्वतोभद्रं व्याप्तिर्महाव्याप्तिः प्रचय इति शब्दैः। अन्वर्थं चात्र दर्शितं तन्त्रालोके श्लोकवार्त्तिके च। यच्च सर्वान्तर्भूतं पूर्णरूपं तत् तुर्यातीतं सर्वातीतं महाप्रचयं च निरूपयन्ति। किञ्च यस्य यद्यदा रूपं स्फुटं स्थिरमनुबन्धि तज् जाग्रत् तस्यैव तद्विपर्ययः स्वप्नो यो लयाकलस्य भोगः सर्वावेदनं सुषुप्तं यो विज्ञानाकलस्य भोगो भोग्याभिन्नीकरणं तुर्यं मन्त्रादीनां स भोगो भावानां शिवाभेदस्तुर्यातीतं सर्वातीतम्। तत्र स्वरूपसकलौ १ प्रलयाकलः २ विज्ञानाकलः ३ मन्त्रतदीशतन्महेशवर्गः ४ शिवः ५ इति पञ्चदशभेदे पञ्च अवस्थाः। स्वरूपं प्रलयाकल इत्यादिक्रमेण त्रयोदशभेदे स्वरूपं विज्ञानाकलशक्तिर्विज्ञानाकल इत्येकादशभेदे स्वरूपं मन्त्रास्तदीशा महेशाः शिव इति नवभेदे स्वरूपं मन्त्रेशा महेशः शक्तिः शिव इति सप्तभेदे स्वरूपं महेशशक्तिर्महेशः शक्तिः शिव इति पञ्चभेदे स्वरूपं क्रियाशक्तिर्ज्ञानशक्तिरिच्छाशक्तिः शिव इति त्रिभेदेऽभिन्नेऽपि शिवतत्त्वे क्रियाज्ञानेच्छानन्दचिद्रूपकॢप्त्या प्रसङ्ख्यानयोगधनाः पञ्चपदत्वमाहुः॥
भूम्यादौ तत्त्वजाले न हि भवति वपुस्तादृशं यत्प्रमातुः संविद्विश्रान्तिवन्ध्यं स्फुरति स बहुधा मातृभावोऽस्य यस्मात्।
तेनास्मिन्वेद्यजाले क्रमगतकलनां निर्विकल्पामहन्तास्वातन्त्र्यामर्शसारां भुवमधिवसत प्राप्नुत स्वात्मसत्ताम्॥
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Atha tattvānāṁ bhedo nirūpyate|
Sa ca saptadhā ṣaḍardhaśāstra eva paraṁ parameśenoktaḥ| Tatra śivā mantramaheśā mantreśā mantrā vijñānākalāḥ pralayākalāḥ sakalā iti sapta śaktimantaḥ| Eṣāṁ saptaiva śaktayastadbhedātpṛthivyādipradhānatattvāntaṁ caturdaśabhirbhedaiḥ pratyekaṁ svaṁ rūpaṁ pañcadaśam| Tatra svaṁ rūpaṁ prameyatāyogyaṁ svātmaniṣṭham - Aparābhaṭṭārikānugrahātpramātṛṣvudriktaśaktiṣu yad viśrāntibhājanaṁ tat tasyaiva śāktaṁ rūpaṁ śrīmatparāparānugrahāttacca saptavidhaṁ śaktīnāṁ tāvattvāt| Śaktimadrūpapradhāne tu pramātṛvarge yad viśrāntaṁ tacchaktimacchivarūpaṁ śrīmatparābhaṭṭārikānugrahāttadapi saptavidham - Pramātṝṇāṁ śivātprabhṛti sakalāntānāṁ tāvatāmuktatvāt| Tatra śaktibhedādeva pramātṝṇāṁ bhedaḥ sa ca sphuṭīkaraṇārthaṁ sakalādikrameṇa bhaṇyate tatra sakalasya vidyākale śaktistadviśeṣarūpatvādbuddhikarmākṣaśaktīnāṁ pralayākalasya tu ta eva nirviṣayatvādasphuṭe| Vijñānākalasya ta eva vigalatkalpe tatsaṁskārasacivā prabuddhyamānā śuddhavidyā mantrasya| Tatsaṁskārahīnā saiva prabuddhā mantreśasya| Saivecchāśaktirūpatāṁ svātantryasvabhāvāṁ jighṛkṣantī mantramaheśvarasya| Icchātmikā sphuṭasvātantryātmikā śivasyeti śaktibhedāḥ sapta mukhyāḥ| Taduparāgakṛtaśca śaktimatsu pramātṛṣu bhedaḥ - Karaṇabhedasya kartṛbhedaparyavasānācchaktereva cāvyatiriktāyāḥ karaṇīkartuṁ śakyatvānnānyasya - Anavasthādyāpatteḥ| Vastutaḥ punareka eva citsvātantryānandaviśrāntaḥ pramātā tatra pṛthivī svarūpamātraviśrāntā yadā vedyate tadā svarūpamasyāḥ kevalaṁ bhāti caitracakṣurdṛṣṭaṁ caitraviditaṁ jānāmīti tatra sakalaśaktikṛtaṁ sakalaśaktimadrūpakṛtaṁ svarūpāntaraṁ bhātyevaivaṁ śivāntamapi vācyaṁ śivaśaktiniṣṭhaṁ śivasvabhāvaviśrāntaṁ ca viśvaṁ jānāmīti pratyayasya vilakṣaṇasya bhāvāt| Nanu bhāvasya cedvedyatā svaṁ vapustatsarvān prati vedyatvaṁ vedyatvamapi vedyamityanavasthā tayā ca jagato'ndhasuptatvaṁ suprakāśameva tayā ca vedyatvāvedyatve viruddhadharmayoga iti doṣo'trocyate - Na tatsvaṁ vapuḥ svarūpasya pṛthaguktatvātkiṁ tarhi tat pramātṛśaktau pramātari ca yad viśrāntibhājanaṁ yad rūpaṁ tat khalu tattat svaprakāśameva tat prakāśate na tu kiñcidapi prati iti sarvajñatvamanavasthā viruddhadharmayogaśceti dūrāpāstam| Anantapramātṛsaṁvedyamapyekameva tattasya rūpaṁ tāvati teṣāmekābhāsarūpatvāditi na pramātrantarasaṁvedanānumānavighnaḥ kaścittacca tasya rūpaṁ satyamarthakriyākāritvāttathaiva paradṛśyamānāṁ kāntāṁ dṛṣṭvā tasyai samīrṣyati śivasvabhāvaṁ viśrāntikumbhaṁ paśyansamāviśati samastānantapramātṛviśrāntaṁ vastu paśyanpūrṇībhavati nartakīprekṣaṇavattasyaiva nīlasya tadrūpaṁ pramātari yad viśrāntaṁ tathaiva svaprakāśasya vimarśasyodayāt - Iti pañcadaśātmakatvaṁ pṛthivyāḥ prabhṛti pradhānatattvaparyantam| Tāvatyudriktarāgādikañcukasya sakalasya pramātṛtvātsakalasyāpyevaṁ pāñcadaśyaṁ tasyāpi tāvadvedyatvāt| Vitatya caitan nirṇītaṁ tantrāloke| Puṁsaḥ prabhṛti kalātattvāntaṁ trayodaśadhā - Sakalasya tatra pramātṛtāyogena tacchaktiśaktimadātmano bhedadvayasya pratyastamayāttathā ca sakalasya svarūpatvameva kevalaṁ pralayākalasya svarūpatve pañcānāṁ pramātṛtva ekādaśa bhedāḥ| Vijñānākalasya svarūpatve caturṇāṁ pramātṛtve nava bhedāḥ| Mantrasya svarūpatve trayāṇāṁ pramātṛtve sapta| Mantreśasya svarūpatve dvayoḥ pramātṛtve pañca| Mantramaheśasya svarūpatve bhagavata ekasyaiva pramātṛtve śaktiśaktimadbhedāttrayaḥ| Śivasya tu prakāśaikacitsvātantryanirbharasya na ko'pi bhedaḥ paripūrṇatvāt| Evamayaṁ tattvabheda eva parameśvarānuttaranayaikākhye nirūpito bhuvanabhedavaicitryaṁ karoti narakasvargarudrabhuvanānāṁ pārthivatve samāne'pi dūratarasya svabhāvabhedasyoktatvāt| Atra ca parasparaṁ bhedakalanayā avāntarabhedajñānakutūhalī tantrālokamevāvadhārayet| Evamekaikaghaṭādyanusāreṇāpi pṛthivyādīnāṁ tattvānāṁ bhedo nirūpitaḥ| Adhunā samastaṁ pṛthivītattvaṁ pramātṛprameyarūpamuddiśya nirūpyate - Yo dharātattvābhedena prakāśaḥ sa śivaḥ| Yathā śrutiḥ pṛthivyevedaṁ brahmeti| Dharātattvasiddhipradānprerayati sa dharāmantramaheśvaraḥ preryo dharāmantreśastasyaivābhimānikavigrahatātmako vācako mantraḥ sāṅkhyādipāśavavidyottīrṇaśivavidyākrameṇābhyastapārthivayogo'prāptadhruvapado dharāvijñānākalaḥ| Pāśavavidyākrameṇābhyastapārthivayogaḥ kalpānte maraṇe vā dharāpralayakevalaḥ| Sauṣupte hi tattvāveśavaśādeva citrasya svapnasyodayaḥ syādgṛhītadharābhimānastu dharāsakalaḥ| Atrāpi śaktyudrekanyagbhāvābhyāṁ caturdaśatvamiti pramātṛtāpannasya dharātattvasya bhedāḥ svarūpaṁ tu śuddhaṁ prameyamityevamaparatrāpi| Athaikasminpramātari prāṇapratiṣṭhitatayā bhedanirūpaṇam - Iha nīlaṁ gṛhṇataḥ prāṇastuṭiṣoḍaśakātmā vedyāveśaparyantamudeti tatrādyā tuṭiravibhāgaikarūpā dvitīyā grāhakollāsarūpā antyā tu grāhyābhinnā tanmayyupāntyā tu sphuṭībhūtagrāhakarūpā madhye tu yat tuṭidvādaśakaṁ tanmadhyādādyaṁ ṣaṭkaṁ nirvikalpasvabhāvaṁ vikalpācchādakaṁ ṣaṭtvaṁ cāsya svarūpeṇaikā tuṭirācchādanīye ca vikalpe pañcarūpatvamunmimiṣā unmiṣattā sā ceyaṁ sphuṭakriyārūpatvāttuṭidvayātmikā - Spandanasyaikakṣaṇarūpatvābhāvādunmiṣitatā svakāryakartṛtvaṁ cetyevamācchādanīyavikalpapāñcavidhyātsvarūpācca ṣaṭ kṣaṇā nirvikalpakāstato'pi nirvikalpasya dhvaṁsamānatā dhvaṁso vikalpasyonmimiṣā unmiṣattā tuṭidvayātmikonmiṣitatā ceti ṣaṭ tuṭayaḥ| Svakāryakartṛtā tu grāhakarūpatetyuktaṁ na sā bhūyo gaṇyata ityevaṁ vivekadhanā gurūpadeśānuśīlinaḥ sarvatra pāñcadaśyaṁ pravibhāgena viviñcate| Vikalpanyūnatve tu tuṭinyūnatā sukhādisaṁvittāviva yāvadavikalpataiva| Lokāstu vikalpaviśrāntyā tāmahantāmayīmahantācchāditedambhāvavikalpaprasarāṁ nirvikalpāṁ vimarśabhuvamaprakāśitāmiva manyante - Duḥkhāvasthāṁ sukhaviśrāntā iva vikalpanirhrāsena tu sā prakāśata evetīyamasau sambandhe grāhyagrāhakayoḥ sāvadhānatā ityabhinavaguptaguravaḥ| Evaṁ ca pāñcadaśye sthite yāvatsphuṭedantātmano bhedasya nyūnatā tāvaddvayaṁ dvayaṁ hrasati yāvaddvituṭikaḥ śivāveśastatrādyā tuṭiḥ sarvataḥ pūrṇā dvitīyā sarvajñānakaraṇāviṣṭābhyasyamānā sarvajñatvasarvakartṛtvāya kalpate na tvādyā| Yadāha śrīkallaṭastuṭipāta ityatra pātaśabdaṁ saiva bhagavatī śrīmatkālī mātṛsadbhāvo bhairavaḥ pratibhetyalaṁ rahasyārahasyanena| Evaṁ mantramaheśatuṭeḥ prabhṛti tattadabhyāsāttattatsiddhiḥ| Athātraiva jāgradādyavasthā nirūpyante - Tatra vedyasya tadviṣayāyāśca saṁvido yad vaicitryamanyonyāpekṣaṁ satsāvasthā na vedyasya kevalasya na cāpi kevalāyāḥ saṁvido na cāpi pṛthakpṛthak dve| Tatra yadādhiṣṭheyatayā bahīrūpatayā bhānaṁ tadā jāgradavasthā meye mātari māne ca| Yadā tu tatraivādhiṣṭhānarūpatayā bhānaṁ saṅkalpastadā svapnāvasthā| Yadā tu tatraivādhiṣṭhātṛrūpatayā bījātmatayaiva bhānaṁ tadā suṣuptāvasthā| Imā eva tisraḥ prameyapramāṇapramātravasthāḥ pratyekaṁ jāgradādibhedāccaturvidhā uktāḥ| Yadā tu tasminneva pramātṛviśrāntigate pramātuḥ pūrṇataunmukhyāttaddvāreṇa pūrṇatonmukhatayā bhānaṁ tadā turyāvasthā sā ca rūpaṁ dṛśāhamityevaṁvidhamaṁśatrayamuttīrya paśyāmītyanupāyikā pramātṛtā svātantryasārā naikaṭyamadhyatvadūratvaiḥ pramātṛpramāṇaprameyatābhiṣekaṁ dadatī tadavasthātrayānugrāhakatvāttribhedā| Etadevāvasthācatuṣṭayaṁ piṇḍasthapadastharūpastharūpātītaśabdairyogino vyavaharanti prasaṅkhyānadhanāstu sarvatobhadraṁ vyāptirmahāvyāptiḥ pracaya iti śabdaiḥ| Anvarthaṁ cātra darśitaṁ tantrāloke ślokavārttike ca| Yacca sarvāntarbhūtaṁ pūrṇarūpaṁ tat turyātītaṁ sarvātītaṁ mahāpracayaṁ ca nirūpayanti| Kiñca yasya yadyadā rūpaṁ sphuṭaṁ sthiramanubandhi taj jāgrat tasyaiva tadviparyayaḥ svapno yo layākalasya bhogaḥ sarvāvedanaṁ suṣuptaṁ yo vijñānākalasya bhogo bhogyābhinnīkaraṇaṁ turyaṁ mantrādīnāṁ sa bhogo bhāvānāṁ śivābhedasturyātītaṁ sarvātītam| Tatra svarūpasakalau 1 pralayākalaḥ 2 vijñānākalaḥ 3 mantratadīśatanmaheśavargaḥ 4 śivaḥ 5 iti pañcadaśabhede pañca avasthāḥ| Svarūpaṁ pralayākala ityādikrameṇa trayodaśabhede svarūpaṁ vijñānākalaśaktirvijñānākala ityekādaśabhede svarūpaṁ mantrāstadīśā maheśāḥ śiva iti navabhede svarūpaṁ mantreśā maheśaḥ śaktiḥ śiva iti saptabhede svarūpaṁ maheśaśaktirmaheśaḥ śaktiḥ śiva iti pañcabhede svarūpaṁ kriyāśaktirjñānaśaktiricchāśaktiḥ śiva iti tribhede'bhinne'pi śivatattve kriyājñānecchānandacidrūpakḷptyā prasaṅkhyānayogadhanāḥ pañcapadatvamāhuḥ||
Bhūmyādau tattvajāle na hi bhavati vapustādṛśaṁ yatpramātuḥ saṁvidviśrāntivandhyaṁ sphurati sa bahudhā mātṛbhāvo'sya yasmāt|
Tenāsminvedyajāle kramagatakalanāṁ nirvikalpāmahantāsvātantryāmarśasārāṁ bhuvamadhivasata prāpnuta svātmasattām||
Essence of Tantra (tantra-sāraḥ)
Ninth (navamam) chapter (āhnikam)
Now (atha) the division (bhedaḥ) of the categories (tattvānām) is described (nirūpyate)|
And (ca) in the scripture of Trika Shaivism (ṣaṭ-ardha-śāstre eva), the sevenfold (division of the categories) (saptadhā) has been completely enunciated (param... uktaḥ) by the Supreme Lord (parama-īśena)|
In that --sevenfold division-- (tatra), (there are) seven (sapta) possessors of Śakti (śakti-mantaḥ): "Śiva-s (śivāḥ), Mantramaheśvara-s or Mantramaheśa-s (mantra-mahā-īśāḥ), Mantreśvara-s or Mantreśa-s (mantra-īśāḥ), Mantra-s (mantrāḥ), Vijñānākala-s or Vijñānakevala-s (vijñāna-akalāḥ), Pralayākala-s (pralaya-akalāḥ) (and) Sakala-s (sakalāḥ iti)"|
(There are also) their --of those possessors of Śakti-- (eṣām) seven (sapta eva) śakti-s or powers (śaktayaḥ). Because of that division --in seven possessors of Śakti and their seven śakti-s or powers-- (tad-bhedāt), (all the tattva-s) starting with the Earth element --category 36-- and ending in the Prakṛti category --category 13-- (pṛthivī-ādi-pradhāna-tattva-antam) contain 14 divisions --7 possessors of Śakti + their 7 śakti or powers-- (caturdaśabhiḥ bhedaiḥ), one by one --category by category, i.e. every category can be divided into 14-- (pratyekam), (while) the essential nature (svam rūpam) (is) the fifteenth (pañcadaśam)|
There (tatra), the essential nature (svam rūpam), which rests in itself (sva-ātma-niṣṭham), is fit for objectivity (prameyatā-yogyam). (This can only be realized) by the Grace of Aparā (aparā-bhaṭṭārikā-anugrahāt). That (tad) which (yad) is a receptacle for repose (viśrānti-bhājanam) in the knowers --i.e. in the subjects-- in which Śakti predominates (pramātṛṣu udrikta-śaktiṣu) (is) its (tasya eva) form/nature (rūpam) pertaining to Śakti (śāktam); (this can only be realized) by the Grace of venerable Parāparā (śrīmat-parā-aparā-anugrahāt)|
And (ca) that --viz. its form/nature pertaining to Śakti-- (tad) (is) sevenfold (saptavidham) as the number --lit. size or extent-- (tāvattvāt) of śakti-s or powers (śaktīnām) (is seven)|
However (tu), when the form/nature of the Possessor of Śakti becomes predominant (śakti-mat-rūpa-pradhāne), (then this is) the form/nature of Śiva —who is that Possessor of Śakti— (tad-śakti-mat-śiva-rūpam) which --i.e. the form/nature-- (yad) rests (viśrāntam) in the group of knowers (pramātṛ-varge); (this can only be realized) by the Grace of worshipful Parā (śrīmat-parā-bhaṭṭārikā-anugrahāt). That --viz. the form/nature of Śiva-- (tad) (is) also (api) sevenfold (saptavidham) since the number --lit. size or extent-- of knowers —starting with Śiva and ending with Sakala— is said to be (seven) (pramātṝṇām śivāt prabhṛti sakala-antānām tāvatām uktatvāt)|
There (tatra), the division (bhedaḥ) of the knowers (pramātṝṇām) is only due to the division of the śakti-s or powers (śakti-bhedāt eva). And (ca) it --i.e. the division of the knowers-- (saḥ), for the sake of clarification (sphuṭī-karaṇa-artham), is described (bhaṇyate) in the order of Sakala, etc. (sakala-ādi-krameṇa). There (tatra), the power (śaktiḥ) of the Sakala (sakalasya) consists of Vidyā and Kalā --categories 8 and 7-- (vidyā-kale). (Why?) Because the powers residing in Powers of perception and Powers of action --categories 17 to 26-- are different aspects of those (two categories) --i.e. of Vidyā and Kalā-- (tad-viśeṣa-rūpatvāt buddhi-karma-akṣa-śaktīnām). But (tu), in the case of the Pralayākala (pralaya-akalasya), those two (powers --viz. Vidyā and Kalā--) (te) are indistinct (asphuṭe) as there is no object (nis-viṣayatvāt)|
In the case of the Vijñānākala (vijñāna-akalasya), those two (powers --viz. Vidyā and Kalā--) (te eva) are almost vanishing (vigalat-kalpe). In the case of the Mantra (mantrasya), Śuddhavidyā --Pure Knowledge-- (śuddha-vidyā) is (still) awakening (prabuddhyamānā) since She --i.e. Śuddhavidyā-- is accompanied by the residual impressions of those (two powers --viz. Vidyā and Kalā--) (tad-saṁskāra-sacivā)|
In the case of the Mantreśa or Mantreśvara (mantreśasya), She --i.e. Śuddhavidyā-- (sā eva), being devoid of those residual impressions (tad-saṁskāra-hīnā), (is) well-awakened (prabuddhā)|
In the case of the Mantramaheśvara or Mantramaheśa (mantra-mahā-īśvarasya), She --i.e. Śuddhavidyā-- (sā eva) wishes to take (jighṛkṣantī) the form of the Power of Will (icchā-śakti-rūpatām) —whose essential nature is Absolute Freedom (svātantrya-svabhāvām)—|
In the case of Śiva --the Highest Knower-- (śivasya), (She --i.e. Śuddhavidyā--), whose nature is Will (icchā-ātmikā), is distinct Absolute Freedom (sphuṭa-svātantrya-ātmikā). Here end (iti) the seven (sapta) main (mukhyāḥ) divisions of the śakti-s or powers (śakti-bhedāḥ)|
And (ca) the division (bhedaḥ) in the knowers who are possessors of Śakti (śakti-matsu pramātṛṣu) is produced by their (--viz. of those seven main śakti-s or powers--) coloring (them --i.e. the seven knowers--) (tad-uparāga-kṛtaḥ) — (Why?) Because a division of the instruments ends up in a division of the agents (karaṇa-bhedasya kartṛ-bheda-paryavasānāt). (Why is this?) Because Śakti alone, who is inseparable (from Śiva), can be made an instrument (śakteḥ eva ca avyatiriktāyāḥ karaṇī-kartum śakyatvāt) (and) not another thing (anyasya) — (Otherwise,) regressus ad infinitum, etc. would happen (anavasthā-ādi-āpatteḥ)|
As a matter of fact (vastutas), nonetheless (punar), (there is) only one (ekaḥ eva) Knower (pramātā) resting in the Bliss of the Absolute Freedom of Consciousness (cit-svātantrya-ānanda-viśrāntaḥ). There (tatra), when (yadā) the earth element (pṛthivī) is regarded as (vedyate) resting only in its own essential nature (sva-rūpa-mātra-viśrāntā), then (tadā) its (asyāḥ) essential nature (sva-rūpam) alone (kevalam) shines (bhāti); (for instance,) "I know (jānāmi) what has been seen by the eyes of Caitra (caitra-cakṣus-dṛṣṭam), (I know) what has been known by Caitra (caitra-viditam... iti)". There (tatra), does shine (bhāti eva) another nature (sva-rūpa-antaram) which is the result of the power of a Sakala (sakala-śakti-kṛtam) (and) which is the consequence of the nature of the possessor of the power of a Sakala (sakala-śakti-mat-rūpa-kṛtam) --e.g. "I know the blue color" and "I know the blue color known by Caitra"--. This which is to be mentioned (vācyam) (is) in this way (evam) even (api) up to Śiva (śiva-antam), (and it arises) due to the existence (bhāvāt) of an unsual conception (pratyayasya vilakṣaṇasya): "I know (jānāmi) the universe (viśvam) that is situated in --or "that depends on"-- Śiva and Śakti (śiva-śakti-niṣṭham) and (ca) that rests in the essential nature of Śiva (śiva-sva-bhāva-viśrāntam... iti)"|
A doubt --or "an objection"-- (nanu): If (ced), in the case of a positive entity --an entity that exists-- (bhāvasya), (there is) knowableness --i.e. the state of being knowable or cognizable-- (vedyatā) as its own (svam) form (vapus), then (tad) (there is) knowableness (vedyatvam) regarding (prati) everybody (sarvān) --i.e. if a positive entity has the property of knowability or perceptibility, then it should be knowable by everybody--. (As) even (api) knowableness (vedyatvam) (is also) knowable (vedyam) there would be regressus ad infinitum (iti anavasthā). And (ca... ca) due to that (regressus ad infinitum) (tayā... tayā), (there would be) full manifestation (su-prakāśameva) (and at the same time) dark slumber (andha-suptatvam) in the case of the universe (jagataḥ). (Why? Because) existing knowableness and absence of knowableness (simultaneously) (vedyatva-avedyatve) (there is) the fault or defect (doṣaḥ) (known as) "association with an opposite quality" (viruddha-dharma-yogaḥ iti). With reference to this (atra), it is said (ucyate): (Regarding a positive entity,) that (tad) is not (na) its own (svam) form (vapus) since (its) nature has been mentioned separately (sva-rūpasya pṛthak-uktatvāt). What (kim) (is) that (tad) then (tarhi)? It (tad) (is) certainly (khalu) that (tad) nature (rūpam) which (yad) (resides) in the power of the knower (pramātṛ-śaktau) and (ca) in the knower (himself) (pramātari), (and) which (yad) is a receptacle for a repose (viśrānti-bhājanam). It (tad) (is) self-luminous and evident by itself (sva-prakāśam eva); it (tad) shines (prakāśate) but not (na tu) with respect to (prati) something (kiñcid api). Thus (iti) (the group of three faults or defects of) "knowable by everybody (sarva-jñatvam), regressus ad infinitum (anavasthā) and (ca) association with an opposite quality (viruddha-dharma-yogaḥ... iti)" has been totally discarded (dūra-apāstam)|
That (tad) nature (rūpam) of its --i.e. of the positive entity-- (tasya) (remains) only one (ekam eva) even (api) if it is to be known by innumerable knowers (ananta-pramātṛ-saṁvedyam) because they --such knowers-- are a single manifestation (teṣām eka-ābhāsa-rūpatvāt). In this way (iti), there is no obstacle for the perception --or cognition-- and inference on the part of other knowers (na pramātṛ-antara-saṁvedana-anumāna-vighnaḥ kaścid). And (ca) that (tad) nature (rūpam) of its --viz. of the positive entity-- (tasya) (is) real (satyam) because it can perform an objective activity (artha-kriyā-kāritvāt). For instance (tathā eva): After seeing (dṛṣṭvā) a beautiful woman (kāntām) being watched by others (para-dṛśyamānām) one becomes jelous (samīrṣyati) of her (tasyai). Perceiving (paśyan) an earthen pot (devised) for (experiencing) a repose --this earthen pot is used in rituals-- (viśrānti-kumbham) as the essential nature of Śiva (śiva-sva-bhāvam), one is gets an absorption (into such a nature) (samāviśati); perceiving (paśyan) an object (vastu) in which a whole group of innumerable subjects is resting --i.e. all of them are absorbed into that object-- (samasta-ananta-pramātṛ-viśrāntam), one becomes full (pūrṇī-bhavati) like viewing a female dancer (nartakī-prekṣaṇa-vat). (Or,) for example (tathā eva): The nature (tad-rūpam) of the blue color (tasya eva nīlasya) when --lit. which-- (yad) rests (viśrāntam) in the knower (pramātari) due to the emergence (udayāt) of the Self-luminous Consciousness (sva-prakāśasya vimarśasya) — Thus (iti) the nature of fifteen (pañcadaśa-ātmakatvam) begins in the earth element --category 36-- (pṛthivyāḥ prabhṛti) (and) ends in the Prakṛti category --category 13-- (pradhāna-tattva-paryantam)|
(Why is that?) Because the Sakala is a knower --i.e. a knowing subject-- in which kañcuka-s or sheaths such as Rāga --category 9--, etc. are prominent (tāvati udrikta-rāga-ādi-kañcukasya sakalasya pramātṛtvāt). This aggregate of fifteen (pāñcadaśyam) is thus even ascribed to a Sakala (sakalasya api evam) as he is also knowable to a certain extent (tasya api tāvat-vedyatvāt)|
This (etad) has been investigated at length (vitatya ca... nirṇītam) in Tantrāloka (tantra-āloke)|
From Puruṣa --category 12-- (puṁsaḥ prabhṛti) up to the Kalā category --category 7-- (kalā-tattva-antam), (everything is) thirteenfold --i.e. everthing is divided into thirteen parts-- (trayodaśadhā) — (Why? Because) there (tatra), as the Sakala is not associated with knowership (also known as) subjectivity (sakalasya... pramātṛtā-ayogena), the two divisions of possessor of śakti and his śakti disappear (tad-śakti-śaktimat-ātmanaḥ bheda-dvayasya pratyastamayāt) --viz. 15 - 2 = 13 = 6 + 6 + 1--. And (ca) so (tathā), (there is) only (kevalam) the essential nature (sva-rūpatvam eva) of the Sakala (sakalasya). When there is (only) the essential nature (sva-rūpatve) of the Pralayākala (pralaya-akalasya), (and) the (number of) knowers is five (pañcānām pramātṛtve), (the number of) divisions (bhedāḥ) (is) eleven (ekādaśa) --viz. 13 - 2 = 11 = 5 + 5 + 1--|
When there is (only) the essential nature (sva-rūpatve) of the Vijñānākala (vijñāna-akalasya), (and) the (number of) knowers is four (caturṇām pramātṛtve), (the number of) divisions (bhedāḥ) (is) nine (nava) --viz. 11 - 2 = 9 = 4 + 4 + 1--|
When there is (only) the essential nature (sva-rūpatve) of the Mantra (mantrasya), (and) the (number of) knowers is three (trayāṇām pramātṛtve), (the number of divisions is) seven (nava) --viz. 9 - 2 = 7 = 3 + 3 + 1--|
When there is (only) the essential nature (sva-rūpatve) of the Mantreśvara or Mantreśa (mantra-īśasya), (and) the (number of) knowers is two (dvayoḥ pramātṛtve), (the number of divisions is) five (pañca) --viz. 7 - 2 = 5 = 2 + 2 + 1--|
When there is (only) the essential nature (sva-rūpatve) of the Mantramaheśvara or Mantramaheśa (mantra-mahā-īśasya), (and) the (number of) knowers is a single Lord (bhagavataḥ ekasya eva pramātṛtve), (the number of divisions is) three (trayaḥ) because of the portion of Śakti and Possessor of Śakti (śakti-śaktimat-bhedāt) --viz. 5 - 2 = 3 = 1 + 1 + 1--|
However (tu), in the case of Śiva (śivasya) —being replete with the Absolute Freedom of one Consciousness which is (Supreme) Light (prakāśa-eka-cit-svātantrya-nirbharasya)—, there is no division (na kaḥ api bhedaḥ) due to (His) total Fullness and Perfection (paripūrṇatvāt)|
Thus (evam), this (ayam) division of the categories (tattva-bhedaḥ eva), which is described (nirūpitaḥ) in a (scripture) called Parameśvarānuttaranaya --lit. "the Doctrine about Anuttara, the Supreme Lord", some authors affirm that this scripture is none other than Mālinīvijayatantra itself-- (parama-īśvara-anuttara-naya-eka-ākhye), produces (karoti) the variety of the divisions of the worlds (bhuvana-bheda-vaicitryam). (Why has that been established?) Because the difference in the nature of hell, heaven and the world of the Rudra-s is said to be vast (naraka-svarga-rudra-bhuvanānām... dūratarasya sva-bhāva-bhedasya uktatvāt) though (api) they, consisting of the earth element, are similar (pārthivatve samāne)|
And (ca) here (atra), someone highly interested in knowing the intermediate divisions (avāntara-bheda-jñāna-kutūhalī) mutually (parasparam) calculating the divisions (bheda-kalanayā), should resort (avadhārayet) to Tantrāloka (tantra-ālokam eva)|
In this way (evam), even (api) as a consequence of (using) one single earthen pot, etc. (eka-eka-ghaṭa-ādi-anusāreṇa), the division (bhedaḥ) of categories such as earth, etc. (pṛthivī-ādīnām tattvānām) has been defined or described (nirūpitaḥ)|
Now (adhunā), with reference to (uddiśya) the whole (samastam) earth category --category 36-- (pṛthivī-tattvam) whose nature is knower and knowable (pramātṛ-prameya-rūpam), (the following) is explained (nirūpyate): The Light (prakāśaḥ) (is) Śiva (saḥ śivaḥ) which (yaḥ) is one with the earth category (dharā-tattva-abhedena)|
As (yathā) (established by) Veda-s (śrutiḥ): "This (idam) earth itself (pṛthivī eva) (is) Brahma (brahma iti)"|
The Mantramaheśvara or Mantramaheśa of earth (saḥ dharā-mantra-mahā-īśvaraḥ) impels (prerayati) the ones who grant supernatural powers related to earth (dharā-tattva-siddhi-pradān). The one who is impeled (like that) (preryaḥ) (is) a Mantreśvara or Mantreśa of earth (dharā-mantra-īśaḥ). Mantra (mantraḥ) (is) his --of the Mantreśvara or Mantreśa-- (tasya eva) vācaka or significant word --i.e. the denoter-- (vācakaḥ) whose form is egotism (abhimānika-vigrahatā-ātmakaḥ). The Vijñānākala of earth (dharā-vijñāna-akalaḥ) (is) one who, by the method of Śivavidyā --lit. the Knowledge of Śiva-- has gone beyond the pāśavavidyā --the knowledge of the paśu-s or beings in bondage-- of Sāṅkhya, etc. (sāṅkhya-ādi-pāśava-vidyā-uttīrṇa-śiva-vidyā-krameṇa), (but) who, (even) after having practiced the Yoga of earth (abhyasta-pārthiva-yogaḥ), has not (yet) attained a permanent/firm state (aprāpta-dhruva-padaḥ)|
(Nonetheless, one who) has practiced the Yoga of earth (abhyasta-pārthiva-yogaḥ) by the method of pāśavavidyā --the knowledge of the paśu-s or beings in bondage-- (pāśava-vidyā-krameṇa) (becomes) Pralayākala or Pralayakevala of earth (dharā-pralaya-kevalaḥ) at the end of the Kalpa (kalpa-ante) or (vā) at the time of death (maraṇe)|
In deep sleep (sauṣupte), there is (syāt) really (hi) the emergence (udayaḥ) of manifold dream(s) (citrasya svapnasya) by force of the absorption into the categories (tattva-āveśa-vaśāt eva). But (tu) someone who assumes the erroneous conception of (being) earth (gṛhīta-dharā-abhimānaḥ) (is) a Sakala of earth (dharā-sakalaḥ)|
Even (api) here --i.e. in the state of a Sakala of earth-- (atra), (there is) the state of fourteen (caturdaśatvam) due to the predominance and subordination of Śakti (śakti-udreka-nyagbhāvābhyām). Thus (iti), (these are) the divisions (bhedāḥ) of the earth category (dharā-tattvasya) when it has assumed subjectivity (pramātṛtā-āpannasya). The essential nature (sva-rūpam) (is) certainly (tu) "the pure (śuddham) knowable --the object-- (prameyam iti)". Even (api) elsewhere --in other tattva-s or categories-- (aparatra) (is) so (evam)|
Now (atha), (there will be) an investigation into the divisions --fifteen, thirteen, etc.-- (bheda-nirūpaṇam) with reference to one knower (ekasmin pramātari) who is established in the vital energy --i.e. the establishment of a knower in the vital energy by the aforesaid reasoning: "All this path remains in the vital energy"-- (prāṇa-pratiṣṭhitatayā): Here (iha), the vital energy (prāṇaḥ) —measuring sixteen tuṭi-s (tuṭi-ṣoḍaśaka-ātmā)— of someone perceiving (gṛhṇataḥ) the blue color (nīlam) arises (udeti) at the end of the absorption into the knowable --i.e. the object-- (vedya-āveśa-paryantam). There (tatra), the first (ādyā) tuṭi (tuṭiḥ) is one single undivided form (avibhāga-eka-rūpā). The second one (dvitīyā) is of the form of the knower becoming visible --the knower is starting to become manifest-- (grāhaka-ullāsa-rūpā). But (tu) the last one (antyā) is identical with that (tad-mayī), i.e. it is one with the knowable (grāhya-abhinnā). However (tu), the penultimate one (upāntyā) is of the form of the knower who has become evident or manifest (sphuṭī-bhūta-grāhaka-rūpā). Nonetheless (tu), there is a group of twelve tuṭi-s --from the 3rd to the 14th-- (tuṭi-dvādaśakam) which (yad) is in the middle --between the tuṭi-s 1, 2 and 15, 16-- (madhye). The first (ādyam) group of six (tuṭi-s) (ṣaṭkam) among those intermediate ones (tad-madhyāt) is of the nature of Nirvikalpa (nis-vikalpa-sva-bhāvam) (and) covers/conceals vikalpa (vikalpa-ācchādakam). And (and) its (asya) sextuplicity (ṣaṭtvam) (is like this:) One (ekā) tuṭi --i.e. the 3rd one-- (tuṭiḥ) (appears) as essential nature (sva-rūpeṇa). The (remaining group of) five (tuṭi-s) --tuṭi-s 4, 5, 6, 7 and 8-- (ca... pañca-rūpatvam) (is occupied) in the concealable vikalpa (ācchādanīye... vikalpe). (These five tuṭi-s are divided in this way --Abhinavagupta is not saying this but it is the way I understand the whole topic; Abhinavagupta should be clearer here, and not this mass of confusion full of tuṭi-s, as Tantrasāra is an explanation in prose of the complex Tantrāloka in verse--:) The desire to open (unmimiṣā) (and) the state of openness (unmiṣattā). This very (reality) --i.e. the desire to open and the state of being open-- (sā ca iyam) constitutes two tuṭi-s (tuṭi-dvaya-ātmikā) since there is manifest/evident activity (sphuṭa-kriyā-rūpatvāt) — (Why?) Because there is no vibration in one moment (spandanasya eka-kṣaṇa-rūpatva-abhāvāt). "The state of being open itself (unmiṣitatā) and (ca) the state of agent regarding his own objects of activity (sva-kārya-kartṛtvam... iti)" (are) thus (defined) (evam). (Therefore,) due to the fivefold characteristic of the concealable vikalpa --those aforesaid five tuṭi-s-- (ācchādanīya-vikalpa-pāñcavidhyāt) and also (ca) due to the essential nature --the 3rd tuṭi-- (sva-rūpāt), (there are) six (ṣaṭ) moments (kṣaṇāḥ) which produce Nirvikalpa (nis-vikalpakāḥ). Even (api) after that (tatas), the six (ṣaṭ) tuṭi-s (tuṭayaḥ) (are as follows --according to my interpretation, Abhinavagupta is referring to the last group of 6 tuṭi-s within the intermediate group of 12, i.e. he is referring to the tuṭi-s 9, 10, 11, 12, 13 and 14 in the aggregate of 16... hopefully I am right because this is total confusion--:) "The state of annihilation (dhvaṁsamānatā) of Nirvikalpa (nis-vikalpasya), the annihilation (dhvaṁsaḥ) of vikalpa (vikalpasya), the desire to open (unmimiṣā), the state of openness (unmiṣattā) consisting of two tuṭi-s (tuṭi-dvaya-ātmikā), and (ca) the state of being open itself (unmiṣitatā... iti)"|
However (tu), the sate of agent regarding his own objects of activity (sva-kārya-kartṛtā), being mentioned as (uktam) "the nature of the knower (grāhaka-rūpatā iti)", is not counted (na sā... gaṇyate) again (bhūyas). So (iti evam), the ones who has the wealth of discernment (viveka-dhanāḥ) (and) who constantly study the teachings of the Guru (guru-upadeśa-anuśīlinaḥ), separately --viz. part by part-- (pravibhāgena) discern (viviñcate) the state of fifteen (pāñcadaśyam) everywhere (sarvatra)|
But (tu) when the (number of) vikalpa-s decreases (vikalpa-nyūnatve), the (number of) tuṭi-s (also) decreases (tuṭi-nyūnatā), as (iva) in the experience of happiness, etc. (sukha-ādi-saṁvittau) that ends in a state devoid of vikalpa-s indeed --lit. until a state devoid of vikalpa-s indeed-- (yāvat avikalpatā eva)|
Nevertheless (tu), common people (lokāḥ), by means of the repose of vikalpa-s (vikalpa-viśrāntyā), consider (manyante) the state of Nirvikalpa (nirvikalpām) —which is identical with Aham --i.e. I-consciousness-- (tām ahantā-mayīm) (and) which extends as vikalpa up to the This-ness --the state of This-- covered by I-ness (ahantā-ācchādita-idam-bhāva-vikalpa-prasarām)— to be (iva) the stage of Vimarśa (vimarśa-bhuvam) devoid of Prakāśa (aprakāśitām) — (This is) like (iva) the ones who rest in happiness (sukha-viśrāntāḥ) (who consequently are not aware) of the state of pain (duḥkha-avasthām). That (state of awareness) (sā) shines --i.e. becomes evident-- (prakāśate eva iti) with the reduction of the (number of) vikalpa-s (vikalpa-nirhrāsena) certainly (tu). This very (state of awareness is) (iyam asau), as the Guru-s or Abhinavagupta (have postulated) (iti abhinavagupta-guravaḥ), attentiveness (sa-avadhānatā) to the relation (sambandhe) between object and subject (grāhya-grāhakayoḥ)|
In this way (evam ca), when the state of fifteen is established (pāñcadaśye sthite), as the differentiation in the clear This-ness decreases (yāvat sphuṭa-idantā-ātmanaḥ bhedasya nyūnatā) it --i.e. the differentiation, starting with 16 tuṭi-s in a normal breathing process-- disappears (tāvat... hrasati) in pairs --i.e. two tuṭi-s every time are removed-- (dvayam dvayam) till (yāvat) the absorption into Śiva (śivāveśa) —composed of two tuṭi-s (dvi-tuṭikaḥ)— (takes place) --all in all, a yogī starts to meditate in the state of Sakala, with the state of fifteen (seven knowers, seven śakti-s and the object), and with a normal breathing process extending sixteen tuṭi-s; next gradually, as vikalpa-s start to diminish in him, the number of tuṭi-s in his breath is reduced in pairs till he attains absorption into Śiva, his own Self; at this time, only two tuṭi-s remain, i.e. his breathing is very short, at the level of the root of the nose... by the way, just in case the reader was distracted, one tuṭi is the space occupied by two and a quarter fingers laid side by side--. There --in that absorption into Śiva-- (tatra), the first (ādyā) tuṭi (tuṭiḥ) is full (pūrṇā) of all (sarvatas). The second (one) (dvitīyā), being practiced after having entered into omniscience and omnipotence (sarva-jñāna-karaṇa-āviṣṭa-abhyasyamānā), is able (kalpate) (to give) omniscience and omnipotence (sarva-jñatva-sarva-kartṛtvāya). However (tu), the first one (ādyā) cannot (na) --Why? Because all is one--|
As venerable Kallaṭa said (yad āha śrī-kallaṭaḥ): "Tuṭipāta (tuṭi-pātaḥ iti)" --this is the name of the second tuṭi, where there is the attainment of omniscience and omnipotence, because it is a "pāta" or "fall, decrease, diminution" from the first tuṭi; anyway there is a esoteric meaning of the term "pāta" which is given now--. Here --in this context-- (atra), the word "pāta" (pāta-śabdam) (means) the Mistress or Goddess (sā eva bhagavatī), venerable Kālī (śrīmat-kālī), Mātṛsadbhāva --the real Being of the Knower-- (mātṛ-sadbhāvaḥ), Bhairava --Śiva-- (bhairavaḥ) (and) Pratibhā --pure Consciousness-- (pratibhā). Enough (iti alam) of revealing what is secret --here "arahasyana" is synonymous with "prakaṭīkaraṇa" or "revealing"-- (rahasya arahasyanena)|
Thus (evam), starting from the tuṭi of Mantramaheśvara or Mantramaheśa (mantra-mahā-īśa-tuṭeḥ prabhṛti) (there are) various supernatural power(s) (tad-tad-siddhiḥ) through various practice(s) (tadtad-abhyāsāt)|
Now (atha), here --on the path of categories, etc. indicated as a succession of fifteen, etc.-- (atra eva), the states of wakefulness, etc. (jāgrat-ādi-avasthāḥ) are investigated (nirūpyante) — There (tatra), the state (of consciousness) (sā avasthā) (is) variety (vaicitryam) —which (yad) is mutually dependent (anyonya-apekṣam sat)— of knowable --indicated as the essential nature-- (vedyasya) and (ca) of consciousness related to it --to the knowable-- (tad-viṣayāyāḥ... saṁvidaḥ). It neither is (na) of the knowable alone (vedyasya kevalasya), nor (na) even (ca api) is of the consciousness alone (kevalāyāḥ saṁvidaḥ), nor (na ca api) are the two --i.e. knowable and consciousness-- (dve) separate from each other (pṛthak pṛthak)|
There (tatra), when (yadā) (there is) an appearance --i.e. something appears-- (bhānam) ruled by externality (adhiṣṭheyatayā bahīrūpatayā), then (tadā) (that is) the state of wakefulness (jāgrat-avasthā) with reference to knowable (meye), knower (mātari) and (ca) knowledge (māne)|
But (tu) when (yadā) (there is) right there (tatra eva) an appearance (bhānam) (in the form of) ideation (saṅkalpaḥ) as pramāṇa or knowledge --viz. perception-- (adhiṣṭhāna-rūpatayā), then (tadā) (that is) the state of dreaming (svapna-avasthā)|
When (yadā), however (tu), (there is) right there (tatra eva) an appearance (bhānam) in the form of seed alone (bīja-ātmatayā eva) as pramātā or knower (adhiṣṭhātṛ-rūpatayā), then (tadā) (that is) the state of deep sleep (suṣupta-avasthā)|
These (imāḥ eva) three (tisras) states of knowable, knowledge and knower (prameya-pramāṇa-pramātṛ-avasthāḥ), according to the division into wakefulness, etc. (jāgrat-ādi-bhedāt), are said (uktāḥ) to be fourfold (caturvidhāḥ) each (pratyekam)|
Nonetheless (tu), when (yadā) right there --i.e. in the twelvefold variety resulting from 3 fourfold states of knowable, knowledge and knower-- (tasmin eva), in the place of repose of (all) knowers (pramātṛ-viśrānti-gate), through an orientation toward Fullness (pūrṇatā-aunmukhyāt) of the Knower (pramātuḥ), (there is effectively) an appearance (bhānam) in the form of an orientation toward Fullness (pūrṇatā-unmukhatayā) by means of that (tad-dvāreṇa), then (tadā) (that is) the state of Turya (turya-avasthā). And (ca) it --viz. the state of Turya-- (sā), transcending (uttīrya) the three portions --lit. such three portions-- (evaṁvidham aṁśa-trayam) of "form (rūpam), eye (dṛśā) (and) I (aham iti)" (is) "I see (paśyāmi iti)", i.e. (the state of Turya is) Subjectivity (pramātṛtā) devoid of means (anupāyikā) (and) whose essence is Absolute Freedom (svātantrya-sārā). (The state of Turya) gives (dadatī) the consecration of the states of knower, knowledge and knowable (pramātṛ-pramāṇa-prameyatā-abhiṣekam) by means of proximity, middle distance and remoteness (naikaṭya-madhyatva-dūratvaiḥ). (And) it has three divisions (tri-bhedā) (as the state of Turya) is the bestower of Grace upon that group of three states (tad-avasthā-traya-anugrāhakatvāt)|
This very (etad eva) group of four states --wakefulness, dreaming, deep sleep and Turya-- (avasthā-catuṣṭayam) the yogī-s (yoginaḥ) distinguish (vyavaharanti) by the words pindhastha, padastha, rūpastha and rūpātīta (piṇḍastha-padastha-rūpastha-rūpa-atīta-śabdaiḥ). But (tu) those who have the wealth of deep meditation --i.e. the jñānī-s-- (prasaṅkhyāna-dhanāḥ) (distinguish them) by the words (śabdaiḥ): "Sarvatobhadra (sarvatobhadram), vyāpti (vyāptiḥ), mahāvyāpti (mahā-vyāptiḥ) (and) pracaya (pracayaḥ iti)"|
In this context (ca atra), the clear meaning(s) (of those names of the states of consciousness) (anvartham) are shown --lit. is shown-- (darśitam) in Tantrāloka (tantra-āloke) and (ca) in Ślokavārttika --viz. in Mālinīvijayatantra-- (ślokavārttike)|
And (ca) Turyātīta --lit. beyond Turya-- (turya-atītam) (is) that (tad) Full/Perfect Nature (pūrṇa-rūpam) which (yad) is within all (sarva-antar-bhūtam) (and at the same time) beyond all (sarva-atītam). (The jñānī-s) call (it) (nirūpayanti) mahāpracaya (mahā-pracayam)|
Moreover (kiñca), when (yadā) (there is) a form (rūpam) which (yasya yad) is evident/clear (sphuṭam), firm (sthiram) (and) well connected (anubandhi), that (tad) (is his --of a person in this state--) wakefulness (jāgrat). His (tasya eva) state of dreaming (svapnaḥ) is the opposite to that (tad-viparyayaḥ). (The dreaming state is that) which (yaḥ) (is) the enjoyment (bhogaḥ) of the Pralayākala (laya-akalasya). Deep sleep (suṣuptam) (is) non-awareness of all (sarva-avedanam). (This state of deep sleep is that) which (yaḥ) (is) the enjoyment (bhogaḥ) of the Vijñānākala (vijñāna-akalasya). Turya (turyam) (is) the act of unification with the knowables (bhogya-abhinnī-karaṇam) (and is) the enjoyment (saḥ bhogaḥ) of Mantra, etc. (mantra-ādīnām). Turyātīta (turya-atītam) (is) unity of all the positive entities with Śiva (bhāvānām śiva-abhedaḥ) (and) is beyond all (sarva-atītam)|
There (tatra), the five states --wakefulness, dreaming, deep sleep, Turya and Turyātīta-- (pañca avasthāḥ) regarding the fifteenfold division --7 knowers, 7 powers and 1 essential nature-- (pañcadaśa-bhede): "(1) Essential nature and Sakala (svarūpa-sakalau 1), (2) Pralayākala (pralayākalaḥ 2), (3) Vijñānākala (vijñānākalaḥ 3), (4) the group of Mantra, lord of that --of the Mantra-- and great lord of that --of the Mantra-- --i.e. Mantra, Mantreśvara/Mantreśa and Mantramaheśvara/Mantramaheśa-- (mantra-tad-īśa-tad-mahā-īśa-vargaḥ 4) (and) (5) Śiva (śivaḥ 5 iti)"|
Regarding the thirteenfold division (trayodaśa-bhede), (there is), in succession, "essential nature, Pralayākala, etc." (sva-rūpam pralaya-akala iti-ādi-krameṇa). As regards the elevenfold division (ekādaśa-bhede), (there is) "essential nature (sva-rūpam), power of the Vijñānākala (vijñāna-akala-śaktiḥ) (and) Vijñānākala (vijñāna-akalaḥ iti)". With regard to the ninefold division (nava-bhede), (there is) "essential nature (sva-rūpam), Mantra-s (mantrāḥ), lords of that --of the Mantra-- (tad-īśāḥ), great lords (of the Mantra) (mahā-īśāḥ) (and) Śiva (śivaḥ iti)". With reference to the sevenfold division (sapta-bhede), (there is) "essential nature (sva-rūpam), lords of the Mantra (mantra-īśāḥ), great lord (of the Mantra) (mahā-īśaḥ), Śakti (śaktiḥ) (and) Śiva (śivaḥ iti)". With respect to the fivefold division (pañca-bhede), (there is) "essential nature (sva-rūpam), power of the great lord (of the Mantra) (mahā-īśa-śaktiḥ), great lord (of the Mantra) (mahā-īśaḥ), Śakti (śaktiḥ) (and) Śiva (śivaḥ iti)". Regarding the threefold division (tri-bhede), (there is) "essential nature (sva-rūpam), Power of Action (kriyā-śaktiḥ), Power of Knowledge (jñāna-śaktiḥ), Power of Will (icchā-śaktiḥ) (and) Śiva (śivaḥ iti)". In the Śiva category (śiva-tattve), though (api) it is unified --i.e. there is unity with all-- (abhinne), the ones who has the wealth of deep meditation and Yoga --i.e. jñānī-s and yogī-s-- (prasaṅkhyāna-yoga-dhanāḥ) mentioned (āhuḥ) a group of five states (pañca-padatvam) by means of the contrivance of (indicating five powers, viz. Powers of) Action, Knowledge, Will, Bliss and Consciousness (kriyā-jñāna-icchā-ānanda-cit-rūpa-kḷptyā)||
"In the network of categories (tattva-jāle) starting with the earth element --category 36-- (bhūmi-ādau), there is no (na hi bhavati) a form --lit. such a form-- (vapus tādṛśam) which (yad) is without a repose in the Consciousness (saṁvid-viśrānti-vandhyam) of the Knower (pramātuḥ). (Why?) Because (yasmāt) his (asya) state of Knower (saḥ... mātṛ-bhāvaḥ) shines and vibrates (sphurati) in multiple ways (bahudhā). For that reason (tena), in this network of knowables --objects-- (asmin vedyajāle), reside --Imperative mood for "you" in plural-- (adhivasata) at the stage (bhuvam) in which the mental activity is leaving in succession (krama-gata-kalanām), in which there is no vikalpa or thought (nis-vikalpām) (and) whose essence is the Awareness of the Absolute Freedom of (Supreme) I-ness (ahantā-svātantrya-āmarśa-sārām), (and) attain --Imperative mood for "you" in plural-- (prāpnuta) your own Self --lit. "the Being of your own Self", or "the Excellence of your own Self"-- (sva-ātma-sattām)!"||
TRANSLATION IS COMPLETELY FINISHED BUT NOT POLISHED YET
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