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Śivasūtravimarśinī (Shiva Sutra Vimarshini) Section II (aphorisms 1 to 10) - Non-dual Shaivism of Kashmir
Normal translation
Introduction
Śivasūtravimarśinī continues: Kṣemarāja keeps commenting the aphorisms.
This is an only group of 10 aphorisms of which the entire second Section (dealing with Śāktopāya) consists. As you know, the entire work is composed of 77 aphorisms of the Śivasūtra-s plus their respective commentaries.
Of course, I will also insert the Śiva's aphorisms on which Kṣemarāja is commenting. Even though I will not comment on either the original sūtra-s or the Kṣemarāja's commentary, I will write some notes to make a particular point clear when necessary. If you want a detailed explanation of the hidden meanings in this scripture, go to "Scriptures (study)/Śivasūtravimarśinī" in the Trika section.
Kṣemarāja's Sanskrit will be in dark green color while the original Śiva's aphorisms will be shown in dark red color. In turn, within the transliteration, the original aphorisms will be in brown color, while the Kṣemarāja's comments will be shown in black. Also, within the translation, the original aphorisms by Śiva, i.e. the Śivasūtra-s, will be in green and black colors, while the commentary by Kṣemarāja will contain words in both black and red colors.
Read Śivasūtravimarśinī 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.
Aphorism 1
इदानीं शाक्तोपायः प्रदर्श्यते। तत्र शक्तिर्मन्त्रवीर्यस्फाररूपेति प्रथमोन्मेषान्तसूत्रिततत्स्वरूपविवेचनपुरःसरमुन्मेषान्तरमारभमाणो मन्त्रस्वरूपं तावन्निरूपयति—
चित्तं मन्त्रः॥१॥
चेत्यते विमृश्यतेऽनेन परं तत्त्वमिति चित्तं पूर्णस्फुरत्तासतत्त्वप्रासादप्रणवादिविमर्शरूपं संवेदनं तदेव मन्त्र्यते गुप्तमन्तरभेदेन विमृश्यते परमेश्वररूपमनेनेति कृत्वा मन्त्रः। अत एव च परस्फुरत्तात्मकमननधर्मात्मता भेदमयसंसारप्रशमनात्मकत्राणधर्मता चास्य निरुच्यते।
अथ च मन्त्रदेवताविमर्शपरत्वेन प्राप्ततत्सामरस्यमाराधकचित्तमेव मन्त्रो न तु विचित्रवर्णसङ्घट्टनामात्रकम्। यदुक्तं श्रीमत्सर्वज्ञानोत्तरे
उच्चार्यमाणा ये मन्त्रा न मन्त्रांश्चापि तान्विदुः।
मोहिता देवगन्धर्वा मिथ्याज्ञानेन गर्विताः॥
इति। श्रीतन्त्रसद्भावेऽपि
मन्त्राणां जीवभूता तु या स्मृता शक्तिरव्यया।
तया हीना वरारोहे निष्फलाः शरदभ्रवत्॥
इति। श्रीश्रीकण्ठीयसंहितायां तु
पृथङ्मन्त्रः पृथङ्मन्त्री न सिद्ध्यति कदाचन।
ज्ञानमूलमिदं सर्वमन्यथा नैव सिद्ध्यति॥
इत्युक्तम्। एतच्च स्पन्दे
सहाराधकचित्तेन तेनैते शिवधर्मिणः॥
इति भङ्ग्या प्रतिपादितम्॥१॥
Idānīṁ śāktopāyaḥ pradarśyate| Tatra śaktirmantravīryasphārarūpeti prathamonmeṣāntasūtritatatsvarūpavivecanapuraḥsaramunmeṣāntaramārabhamāṇo mantrasvarūpaṁ tāvannirūpayati—
Cittaṁ mantraḥ||1||
Cetyate vimṛśyate'nena paraṁ tattvamiti cittaṁ pūrṇasphurattāsatattvaprāsādapraṇavādivimarśarūpaṁ saṁvedanaṁ tadeva mantryate guptamantarabhedena vimṛśyate parameśvararūpamaneneti kṛtvā mantraḥ| Ata eva ca parasphurattātmakamananadharmātmatā bhedamayasaṁsārapraśamanātmakatrāṇadharmatā cāsya nirucyate|
Atha ca mantradevatāvimarśaparatvena prāptatatsāmarasyamārādhakacittameva mantro na tu vicitravarṇasaṅghaṭṭanāmātrakam| Yaduktaṁ śrīmatsarvajñānottare
Uccāryamāṇā ye mantrā na mantrāṁścāpi tānviduḥ|
Mohitā devagandharvā mithyājñānena garvitāḥ||
iti| Śrītantrasadbhāve'pi
Mantrāṇāṁ jīvabhūtā tu yā smṛtā śaktiravyayā|
Tayā hīnā varārohe niṣphalāḥ śaradabhravat||
iti| Śrīśrīkaṇṭhīyasaṁhitāyāṁ tu
Pṛthaṅmantraḥ pṛthaṅmantrī na siddhyati kadācana|
Jñānamūlamidaṁ sarvamanyathā naiva siddhyati||
ityuktam| Etacca spande
Sahārādhakacittena tenaite śivadharmiṇaḥ||
iti bhaṅgyā pratipāditam||1||
Now (idānīm), (Śāktopāya,) the means (upāyaḥ) pertaining to Śakti (śākta)1 , is described (pradarśyate)|
The second (antaram) Section (unmeṣa) firstly (tāvat) ascertains (nirūpayati) the nature (sva-rūpam) of mantra (mantra) by starting (ārabhamāṇaḥ) with (puraḥsaram) an examination (vivecana) of its --i.e. of the mantra-- (tad) essential characteristic (sva-rūpa) as declared in the aphorism (sūtrita) which is at the end (anta) of the First (prathama) Section (unmeṣa). In that (aphorism) (tatra) (it is stated succinctly that) "Śakti (śaktiḥ) is an expansion (sphāra-rūpā) of the generative source --virility or potency-- (vīrya) of (all) mantra-s (mantra... iti)"—
The mind (of someone who constantly ponders over the Highest Reality) (cittam) (is) the Mantra (mantraḥ)||1||
Citta --in this context-- (cittam) (is) "that by which (anena) the Supreme (param) Principle (tattvam) is pondered over (cetyate) (and) investigated (vimṛśyate... iti)". (So, it is) consciousness (saṁvedanam) whose form or nature (rūpam) (consists of) an examination (vimarśa) of Prāsāda (prāsāda), Praṇava (praṇava), etc. (ādi)2 which are the essence (satattva) of the Perfect (pūrṇa) Sphurattā --lit. "a throbbing gleam", this is an epithet of Śakti who is one's own I-consciousness-- (sphurattā). That (tad) very (eva) (Citta is) mantra (mantraḥ); (and mantra) is considered as --lit. having so considered-- (iti kṛtvā) "this by which (anena) the nature (rūpam) of the Supreme (parama) Lord (īśvara) is deliberated on (mantryate) secretly (guptam), i.e. (by which, such a nature) is pondered on (vimṛśyate) inwardly (antar) in unity (abhedena... iti)3 "|
From this very (fact) (atas eva ca), it is (etymologically and acrostically) interpreted or explained (nirucyate) its --i.e. of the mantra-- (asya) characteristic (dharma-ātmatā) of manana (or pondering over) (manana) what is made up of (ātmaka) the Highest (para) Sphurattā --lit. "a throbbing gleam", as mentioned before; in short, "I-consciousness"-- (sphurattā) as well as (ca) (its other) characteristic (dharmatā) of trāṇa (or protection) (trāṇa) consisting of (ātmaka) a termination (praśamana) of Saṁsāra --i.e. transmigratory existence-- (saṁsāra) full of (maya) difference or duality (bheda)4 |
Moreover (atha ca), (it is) just (eva) the mind (cittam) of the devotee (ārādhaka) which has attained union (prāpta... sāmarasyam) with That --the Supreme Self-- (tad) by its being quite devoted to (paratvena) intensive awareness (vimarśa) of the mantra's (mantra) deity (devatā) (which is) mantra (mantraḥ), and not (na tu) the so-called (nāma-atrakam) conglomeration (saṅghaṭṭa) of manifold (vicitra) letters (varṇa)|
That (yad) is said (uktam) in most venerable (śrīmat) Sarvajñānottara (sarvajñānottare):
"(Those) are not (na) mantra-s (mantrāḥ) which (ye) are uttered (uccāryamāṇāḥ). And (ca) even (api) the deluded (mohitāḥ) (and) conceited (garvitāḥ) gods and celestial musicians (deva-gandharvāḥ), due to the illusory knowledge (mithyā-jñānena), consider (viduḥ) those (tān) as mantra-s (mantrān... iti)"||
(The same truth has) also (api) (been stated) in venerable Tantrasadbhāva (śrī-tantrasadbhāve):
"She who (yā) is regarded as (smṛtā) the imperishable (avyayā) Śakti (śakti) --i.e. I-consciousness-- is (bhūtā) certainly (tu) the soul (jīva) of mantra-s (mantrāṇām). Oh handsome one (vara-ārohe)!, without (hīnāḥ) Her (tayā), they --viz. the mantra-s-- are fruitless (niṣphalāḥ) like (vat) autumnal (śarad) clouds (abhra... iti) --because these clouds do not rain at all--"||
It has been said (uktam) in most venerable Kaṇṭhīyasaṁhitā (śrī-śrī-kaṇṭhīyasaṁhitāyām tu):
"(If) the mantra (mantraḥ) (and) the practicer of the mantra (mantrī) are different from each other (pṛthak... pṛthak), (then such a mantra) never (na... kadācana) succeeds (siddhyati). All (sarvam) this (idam) (is) the root (mūlam) of knowledge (jñāna) (in Mantrayoga.) It does not (na eva) succeed (siddhyati) (if practiced) otherwise (anyathā)"||
In Spandakārikā-s (spande) this (etad ca) is explained (pratipāditam) indirectly (bhaṅgyā):
"... together (saha) with the mind (cittena) of (their) worshipers (ārādhaka). Therefore (tena), these (Mantra-s) (ete) are of the nature (dharmiṇaḥ) of Śiva (śiva... iti)"||
(See Spandakārikā-s II, 2)
||1||
1 In short, the Second Section dealing with the means or method that uses the Śakti's viewpoint has begun.
2 Prāsāda is the technical name of the mantra Sauḥ, which is studied in detail by me in Parāprāveśikā. There are several kinds of Praṇava as I explain in Meditation 6, but in this context it means Śaivapraṇava (viz. Hūm̐).
3 By a mantra one deliberates in secrecy on the nature of the Supreme Lord, viz. one ponders over it inwardly while at the same time he keeps complete unity with the Supreme Lord (the deity of the mantra) and the mantra itself. And this is the secret of the muttering of a mantra: oneself, the Lord and the mantra are the same thing. If a person who mutters a mantra fails to do so (i.e. if he cannot attain and keep that realization about the inherent unity between him, the Lord and the mantra), then the mantra does not bear proper fruits. And there is no doubt about it.
4 Etymologically, the term "mantra" comes from the root "man" (to think). Hence one of the first literal meanings of this word is "instrument of thought". But acrostically, "mantra" comes from manana + trāṇa, that is "reflection + protection". The well-known definition of "mantra" as "मननात्त्रायत इति मन्त्रः" - "mananāttrāyata iti mantraḥ" or "mantra is that which protects by means of reflection" shows clearly the acrostic. In short: a mantra is that which protects the one who reflects on it (i.e. the one who ponders over it). Mantra protects in the sense that terminates the transmigratory existence, i.e. the continuous identification with the ever-changing thoughts, feelings and so on, which is a sign of slavery. Anyway, transmigratory existence can also be understood as being born to die and dying to be reborn.
Aphorism 2
अस्य च—
प्रयत्नः साधकः॥२॥
यथोक्तरूपस्य मन्त्रस्यानुसन्धित्साप्रथमोन्मेषावष्टम्भप्रयतनात्मा अकृतको यः प्रयत्नः स एव साधको मन्त्रयितुर्मन्त्रदेवतातादात्म्यप्रदः। तदुक्तं श्रीतन्त्रसद्भावे
आमिषं तु यथा खस्थः सम्पश्यञ्शकुनिः प्रिये।
क्षिप्रमाकर्षयेद्यद्वद्वेगेन सहजेन तु॥
तद्वदेव हि योगीन्द्रो मनो बिन्दुं विकर्षयेत्।
यथा शरो धनुःसंस्थो यत्नेनाताड्य धावति॥
तथा बिन्दुर्वरारोह उच्चारेणैव धावति॥
इति। अन्यत्रापि
तद्ग्रहो मन्त्रसद्भावः...।
इति। अत्र हि तद्वदित्यकृतकनिजोद्योगबलेन योगीन्द्रो मनः कर्म बिन्दुं विकर्षयेत्परप्रकाशात्मतां प्रापयेदिति। तथा बिन्दुः परप्रकाशोऽकृतकोद्यन्तृतात्मनोच्चारेण धावति प्रसरतीत्यर्थः। एतच्च स्पन्दे
अयमेवोदयस्तस्य ध्येयस्य ध्यायिचेतसि।
तदात्मतासमापत्तिरिच्छतः साधकस्य या॥
इत्यनेनोक्तम्॥२॥
Asya ca—
Prayatnaḥ sādhakaḥ||2||
Yathoktarūpasya mantrasyānusandhitsāprathamonmeṣāvaṣṭambhaprayatanātmā akṛtako yaḥ prayatnaḥ sa eva sādhako mantrayiturmantradevatātādātmyapradaḥ| Taduktaṁ śrītantrasadbhāve
Āmiṣaṁ tu yathā khasthaḥ sampaśyañśakuniḥ priye|
Kṣipramākarṣayedyadvadvegena sahajena tu||
Tadvadeva hi yogīndro mano binduṁ vikarṣayet|
Yathā śaro dhanuḥsaṁstho yatnenātāḍya dhāvati||
Tathā bindurvarāroha uccāreṇaiva dhāvati||
iti| Anyatrāpi
Tadgraho mantrasadbhāvaḥ...|
iti| Atra hi tadvadityakṛtakanijodyogabalena yogīndro manaḥ karma binduṁ vikarṣayetparaprakāśātmatāṁ prāpayediti| Tathā binduḥ paraprakāśo'kṛtakodyantṛtātmanoccāreṇa dhāvati prasaratītyarthaḥ| Etacca spande
Ayamevodayastasya dhyeyasya dhyāyicetasi|
Tadātmatāsamāpattiricchataḥ sādhakasya yā||
ityanenoktam||2||
And (ca) of this (mantra) (asya)—
(Zealous and spontaneous) effort (prayatnaḥ) (is) effective in fulfillment (sādhakaḥ)||2||
Prayatna (prayatnaḥ) (is) that (yaḥ) spontaneous (akṛtakaḥ) effort (prayatana-ātmā) based on firmly taking hold (avaṣṭambha) of the first (prathama) emergence (unmeṣa) of the desire to explore (anusandhitsā) the mantra (mantrasya) whose nature (rūpasya) has been previously mentioned (in the first aphorism) (yathā ukta)1 . (And) that (prayatna) (saḥ) (is) effective in fulfillment (sādhakaḥ), i.e. it bestows (pradaḥ) identity (tādātmya) with the deity (devatā) of the mantra (mantra) on the one who ponders over the mantra (mantrayituḥ) --in short, prayatna makes one realize he is the deity of the mantra, viz. the Supreme Lord--|
That (same truth) (tad) is declared (uktam) in venerable Tantrasadbhāva (śrī-tantrasadbhāve):
"Oh dear one (priye)!, just as (yathā... yad-vat) a bird (śakuniḥ) in the sky (kha-sthaḥ) seeing (sampaśyan) meat (āmiṣam) (on the ground), draws (it) toward itself (ākarṣayet) quickly (kṣipram) with natural onset and impetuosity (vegena sahajena) indeed (tu... tu), even so (tad-vat) undoubtedly (eva hi) the chief (indraḥ) among the Yogī-s (yogi) draws along (vikarṣayet) (his) mind (manas) to Bindu (bindum)2 . Just as (yathā) an arrow (śaraḥ) placed on (saṁsthaḥ) a bow (dhanus) runs (after its target) (dhāvati) after stretching (the bow) (ātāḍya) with effort (yatnena), even so (tathā), oh handsome one (vara-ārohe)!, Bindu (binduḥ) runs --i.e. flows, advances, expands-- (dhāvati) by means of uccāra --viz. movement of the mind upward, that is, to Bindu-- (uccāreṇa eva... iti)"||
Elsewhere (anyatra) (it has) also (been stated) (api):
"Apprehension --i.e. realization-- (grahaḥ) of That --the Supreme Lord-- (tad) (is) the true (sat) being --essence-- (bhāvaḥ) of the mantra (mantra... iti)..."|
Here --i.e. in the aforesaid verses of Tantrasadbhāva-- (atra hi) (the term) "tadvat" --even so-- (tad-vat iti) (indicates) that the chief (indraḥ) among the Yogī-s (yogi), by (balena) his own (nija) spontaneous (akṛtaka) effort (udyoga), draws along (vikarṣayet) the mind (manas), (which is to be regarded in this context as) karma or the object (in active construction) (karma)3 , to Bindu (bindum). (In other words,) "he makes (his mind) attain (prāpayet) to the Highest (para) Light of Consciousness (prakāśa-ātmatām... iti)"|
"Even so (tathā), Bindu (binduḥ), the Supreme (para) Light of Self (prakāśaḥ), runs (dhāvati) i.e. moves, expands (prasarati) by means of uccāra (uccāreṇa), which is (ātmanā) a spontaneous (akṛtaka) elevation (udyantṛtā) (of the mind)". This is the meaning (iti arthaḥ)|
This (etad ca) has been described (uktam) in Spandakārikā-s (spande) by this (aphorism) (anena):
"Only (eva) this (ayam) (is) the emergence (udayaḥ) of that (tasya) object of meditation (dhyeyasya) in the mind (cetasi) of the meditator (dhyāyi). (In short,) for a sādhaka or spiritual aspirant (sādhakasya) with firm will (icchataḥ), there is realization (samāpattiḥ... yā) of (his) identity (with that dhyeya or object of meditation) (tadātmatā... iti)"||
(See Spandakārikā-s II, 6)
||2||
1 Prayatna is zeal and spontaneous effort based on firmly taking hold of the first emergence of the desire for quest of the mantra. When that desire emerges for the first time while one repeats a mantra, taking hold of it in a spontaneous firm way is prayatna.
2 In Trika, the term "bindu" means so many different things that is almost overwhelming the task of explaining all its possible meanings by a simple explanatory note. Anyway, in this context it means the undivided Light of Consciousness, i.e. the Light of one's own Self.
3 "Karma" is used here as a technical term of Sanskrit grammar. It means the object related with a certain action performed by the subject o "kartṛ". In this context, the construction is active and that is why the word "manas" (mind) is declined in Accusative case. On the other hand, if the construction were to be passive, the term "manas" should be declined in Nominative case. You might say "Oh, my God, how difficult!", and you are right, hehe, anyway I give you a simple example in English now:
"He moves the mind" - Active construction; where "the mind" is the object of the action "to move", being "he" the subject. In turn, in Sanskrit, "the mind" should be declined in Accusative case.
"The mind is moved by him" - Passive construction; "the mind" continues to be the object of the action, but, in Sanskrit, is to be declined in Nominative case.
Still, as the term "manas" is a neuter noun ending in "as", both Nominative and Accusative cases coincide with each other in singular number (in dual and plural too, but the term changes to "manasī" and "manāṁsi", respectively), i.e. both cases use the same word in singular: "manas". So, you will not detect the difference unless you be proficient enough in Sanskrit grammar. However, with other nouns, e.g. "yoga", you will notice the difference very easily, because Nominative and Accusative in singular are different: "yogaḥ" (Nominative) and "yogam" (Accusative). Finally, if you have no idea about what I was talking before, you are in really need of reading Declension (1), oops!
Aphorism 3
ईदृशसाधकसाध्यस्य मन्त्रस्य पूर्वोपक्षिप्तं वीर्यं लक्षयति—
विद्याशरीरसत्ता मन्त्ररहस्यम्॥३॥
विद्या पराद्वयप्रथा शरीरं स्वरूपं यस्य स विद्याशरीरो भगवान् शब्दराशिस्तस्य या सत्ताशेषविश्वाभेदमयपूर्णाहंविमर्शनात्मा स्फुरत्ता सा मन्त्राणां रहस्यमुपनिषत्। यदुक्तं श्रीतन्त्रसद्भावे
सर्वे वर्णात्मका मन्त्रास्ते च शक्त्यात्मकाः प्रिये।
शक्तिस्तु मातृका ज्ञेया सा च ज्ञेया शिवात्मिका॥
इति। तत्रैव चायमर्थोऽतिरहस्योऽपि वितत्य स्फुटीकृतः। तथा च
न जानन्ति गुरुं देवं शास्त्रोक्तान्समयांस्तथा।
दम्भकौटिल्यनिरता लौल्यार्थाः क्रिययोज्झिताः॥
अस्मात्तु कारणाद्देवि मया वीर्यं प्रगोपितम्।
तेन गुप्तेन ते गुप्ताः शेषा वर्णास्तु केवलाः॥
इति पीठिकाबन्धं कृत्वा
या सा तु मातृका देवि परतेजःसमन्विता।
तया व्याप्तमिदं विश्वं सब्रह्मभुवनान्तकम्॥
तत्रस्थं च सदा देवि व्यापितं च सुरार्चिते।
अवर्णस्थो यथा वर्णः स्थितः सर्वगतः प्रिये॥
तथाहं कथयिष्यामि निर्णयार्थं स्फुटं तव।
इत्युपक्रम्य
या सा शक्तिः परा सूक्ष्मा निराचारेति कीर्तिता॥
हृद्बिन्दुं वेष्टयित्वान्तः सुषुप्तभुजगाकृतिः।
तत्र सुप्ता महाभागे न किञ्चिन्मन्यत उमे॥
चन्द्राग्निरविनक्षत्रैर्भुवनानि चतुर्दश।
क्षिप्त्वोदरे तु या देवी विषमूढेव सा गता॥
प्रबुद्धा सा निनादेन परेण ज्ञानरूपिणा।
मथिता चोदरस्थेन विन्दुना वरवर्णिनि॥
तावद्वै भ्रमवेगेन मथनं शक्तिविग्रहे।
भेदात्तु प्रथमोत्पन्ना विन्दवस्तेऽतिवर्चसः॥
उत्थिता तु यदा तेन कला सूक्ष्मा तु कुण्डली।
चतुष्कलमयो विन्दुः शक्तेरुदरगः प्रभुः॥
मथ्यमन्थनयोगेन ऋजुत्वं जायते प्रिये।
ज्येष्ठाशक्तिः स्मृता सा तु विन्दुद्वयसुमध्यगा॥
विन्दुना क्षोभमायाता रेखैवामृतकुण्डली।
रेखिणी नाम सा ज्ञेया उभौ विन्दू यदन्तगौ॥
त्रिपथा सा समाख्याता रौद्री नाम्ना तु गीयते।
रोधिनी सा समुद्दिष्टा मोक्षमार्गनिरोधनात्॥
शशाङ्कशकलाकारा अम्बिका चार्धचन्द्रिका।
एकैवेत्थं परा शक्तिस्त्रिधा सा तु प्रजायते॥
आभ्यो युक्तवियुक्ताभ्यः सञ्जातो नववर्गकः।
नवधा च स्मृता सा तु नववर्गोपलक्षिता॥
पञ्चमन्त्रगता देवि सद्य आदिरनुक्रमात्।
तेन पञ्चविधा प्रोक्ता ज्ञातव्या सुरनायिके॥
स्वरद्वादशगा देवि द्वादशस्था उदाहृता।
अकारादिक्षकारान्ता स्थिता पञ्चाशता भिदा॥
हृत्स्था एकाणवा प्रोक्ता कण्ठे प्रोक्ता द्वितीयका।
त्रिराणवा तु ज्ञातव्या जिह्वामूले सदा स्थिता॥
जिह्वाग्रे वर्णनिष्पत्तिर्भवत्यत्र न संशयः।
एवं शब्दस्य निष्पत्तिः शब्दव्याप्तं चराचरम्॥
इत्यादिना ग्रन्थेन परभैरवीयपरावाक्शक्त्यात्मकमातृकात एव ज्येष्ठारौद्र्यम्बाख्यशक्तिप्रसरसम्भेदवैचित्र्येण सर्ववर्णोदयस्योक्तत्वाद्वर्णसङ्घट्टनाशरीराणां मन्त्राणां सैव भगवती व्याख्यातरूपा विद्याशरीरसत्ता रहस्यमिति प्रदर्शितम्। प्रत्यागमं च मातृकामालिनीप्रस्तारपूर्वकं मन्त्रोद्धारकथनस्यायमेवाशयः। रहस्यागमसारसङ्ग्रहरूपत्वाच्छिवसूत्राणामागमसंवादे भरोऽस्माभिः कृत इति नास्मभ्यमसूयितव्यम्। एवमपि संवादित आगमे यदि रहस्यार्थो न बुद्ध्यते तस्मात्सद्गुरुसपर्या कार्या। एष च सूत्रार्थः
तदाक्रम्य बलं मन्त्राः...।
इत्यनेन कारिकाद्वयेन स्पन्दे दर्शितः॥३॥
Īdṛśasādhakasādhyasya mantrasya pūrvopakṣiptaṁ vīryaṁ lakṣayati—
Vidyāśarīrasattā mantrarahasyam||3||
Vidyā parādvayaprathā śarīraṁ svarūpaṁ yasya sa vidyāśarīro bhagavān śabdarāśistasya yā sattāśeṣaviśvābhedamayapūrṇāhaṁvimarśanātmā sphurattā sā mantrāṇāṁ rahasyamupaniṣat| Yaduktaṁ śrītantrasadbhāve
Sarve varṇātmakā mantrāste ca śaktyātmakāḥ priye|
Śaktistu mātṛkā jñeyā sā ca jñeyā śivātmikā||
iti| Tatraiva cāyamartho'tirahasyo'pi vitatya sphuṭīkṛtaḥ| Tathā ca
Na jānanti guruṁ devaṁ śāstroktānsamayāṁstathā|
Dambhakauṭilyaniratā laulyārthāḥ kriyayojjhitāḥ||
Asmāttu kāraṇāddevi mayā vīryaṁ pragopitam|
Tena guptena te guptāḥ śeṣā varṇāstu kevalāḥ||
iti pīṭhikābandhaṁ kṛtvā
Yā sā tu mātṛkā devi paratejaḥsamanvitā|
Tayā vyāptamidaṁ viśvaṁ sabrahmabhuvanāntakam||
Tatrasthaṁ ca sadā devi vyāpitaṁ ca surārcite|
Avarṇastho yathā varṇaḥ sthitaḥ sarvagataḥ priye||
Tathāhaṁ kathayiṣyāmi nirṇayārthaṁ sphuṭaṁ tava|
ityupakramya
Yā sā śaktiḥ parā sūkṣmā nirācāreti kīrtitā||
Hṛdbinduṁ veṣṭayitvāntaḥ suṣuptabhujagākṛtiḥ|
Tatra suptā mahābhāge na kiñcinmanyata ume||
Candrāgniravinakṣatrairbhuvanāni caturdaśa|
Kṣiptvodare tu yā devī viṣamūḍheva sā gatā||
Prabuddhā sā ninādena pareṇa jñānarūpiṇā|
Mathitā codarasthena vindunā varavarṇini||
Tāvadvai bhramavegena mathanaṁ śaktivigrahe|
Bhedāttu prathamotpannā vindavaste'tivarcasaḥ||
Utthitā tu yadā tena kalā sūkṣmā tu kuṇḍalī|
Catuṣkalamayo vinduḥ śakterudaragaḥ prabhuḥ||
Mathyamanthanayogena ṛjutvaṁ jāyate priye|
Jyeṣṭhāśaktiḥ smṛtā sā tu vindudvayasumadhyagā||
Vindunā kṣobhamāyātā rekhaivāmṛtakuṇḍalī|
Rekhiṇī nāma sā jñeyā ubhau vindū yadantagau||
Tripathā sā samākhyātā raudrī nāmnā tu gīyate|
Rodhinī sā samuddiṣṭā mokṣamārganirodhanāt||
Śaśāṅkaśakalākārā ambikā cārdhacandrikā|
Ekaivetthaṁ parā śaktistridhā sā tu prajāyate||
Ābhyo yuktaviyuktābhyaḥ sañjāto navavargakaḥ|
Navadhā ca smṛtā sā tu navavargopalakṣitā||
Pañcamantragatā devi sadya ādiranukramāt|
Tena pañcavidhā proktā jñātavyā suranāyike||
Svaradvādaśagā devi dvādaśasthā udāhṛtā|
Akārādikṣakārāntā sthitā pañcāśatā bhidā||
Hṛtsthā ekāṇavā proktā kaṇṭhe proktā dvitīyakā|
Trirāṇavā tu jñātavyā jihvāmūle sadā sthitā||
Jihvāgre varṇaniṣpattirbhavatyatra na saṁśayaḥ|
Evaṁ śabdasya niṣpattiḥ śabdavyāptaṁ carācaram||
ityādinā granthena parabhairavīyaparāvākśaktyātmakamātṛkāta eva jyeṣṭhāraudryambākhyaśaktiprasarasambhedavaicitryeṇa sarvavarṇodayasyoktatvādvarṇasaṅghaṭṭanāśarīrāṇāṁ mantrāṇāṁ saiva bhagavatī vyākhyātarūpā vidyāśarīrasattā rahasyamiti pradarśitam| Pratyāgamaṁ ca mātṛkāmālinīprastārapūrvakaṁ mantroddhārakathanasyāyamevāśayaḥ| Rahasyāgamasārasaṅgraharūpatvācchivasūtrāṇāmāgamasaṁvāde bharo'smābhiḥ kṛta iti nāsmabhyamasūyitavyam| Evamapi saṁvādita āgame yadi rahasyārtho na buddhyate tasmātsadgurusaparyā kāryā| Eṣa ca sūtrārthaḥ
Tadākramya balaṁ mantrāḥ...|
ityanena kārikādvayena spande darśitaḥ||3||
(The following aphorism) has in view (lakṣayati) the previously (pūrva) mentioned (upakṣiptam)1 generative source --virility or potency-- (vīryam) of the mantra (mantrasya) which is to be accomplished (sādhyasya) by such (īdṛśa) an aspirant (sādhaka) (who makes a zeal and spontaneous effort)—
The (luminous) Existence or Being (of the Perfect I-consciousness) (sattā), (which consists of multitude of words) whose essence (śarīra) (is) knowledge (of the highest non-dualism) (vidyā), (is) the secret (rahasyam) of the Mantra (mantra)||3||
(The attributive compound, also known as Bahuvrīhi,) "vidyāśarīra" (vidyā-śarīraḥ)2 (means) that (saḥ) whose (yasya) essence (śarīram) (or) nature (sva-rūpam) is knowledge (vidyā), viz. knowledge (prathā) of the highest (para) non-dualism (advaya). (This vidyāśarīra) is a glorious (bhagavān) multitude (rāśiḥ) of words (śabda). The One who (yā) (is) the (luminous) Existence or Being (sattā) of that (vidyāśarīra is none other than) Sphurattā --lit. "a throbbing gleam", this is an epithet of Śakti-- (sphurattā) whose nature (ātmā) (is) the perfect (pūrṇa) I-consciousness (aham-vimarśana) which is not different --lit. full of unity-- (abheda-maya) from the entire (aśeṣa) universe (viśva). (And) She --i.e. Sphurattā or the divine Śakti-- (sā) (is) the secret (rahasyam) (or) mystery (upaniṣad) of the mantra-s (mantrāṇām)3 "|
That (yad) has (also) been said (uktam) in venerable Tantrasadbhāva (śrī-tantrasadbhāve):
"Oh dear one (priye)!, all (sarve) mantra-s (mantrāḥ) consist of (ātmakāḥ) letters (varṇa) and (ca) they --i.e. the letters-- (te) (are) forms (ātmakāḥ) of Śakti (śakti). Śakti (śaktiḥ) is to be known (jñeyā) as Mātṛkā (mātṛkā)4 indeed (tu), and (ca) She --i.e. Mātṛkā-- (sā) is to be known (jñeyā) as having the nature (ātmikā) of Śiva (śiva... iti)"||
In that very (scripture) --viz. in Tantrasadbhāva-- (tatra eva ca), this (ayam) matter (arthaḥ), though (api) exceedingly (ati) secret (rahasyaḥ), has been clearly displayed (vitatya sphuṭīkṛtaḥ)|
Accordingly (tathā ca), after making (kṛtvā) (the following) introductory (pīṭhikā) composition (bandham) (as a warning):
"(People) do not (na) know (jānanti) that the Guru (gurum) is God (devam) nor --lit. as well as-- (tathā) the practices (samayān) enunciated (uktān) in the scriptures (śāstra). They are attached (niratāḥ) to hypocrisy (dambha) (and) dishonesty (kauṭilya), have lust for their goal (laulya-arthāḥ) (and) are devoid of (ujjhitāḥ) kriyā or spiritual activity (kriyayā). For this reason (asmāt tu kāraṇāt), oh goddess (devi)!, the generative source --virility or potency-- (of the mantra-s) (vīryam) has been concealed (pragopitam) by Me (mayā). On account of that concealment (tena guptena), they --i.e. the mantra-s-- (te) (are) protected and preserved (guptāḥ). What remain (śeṣāḥ) (are) only (kevalāḥ) letter-s (varṇāḥ) indeed (tu.. iti)"||
(Śiva) starts (His explanation of that mystery) --lit. having started-- (upakramya):
"The One who (yā sā) (is known as) Mātṛkā (mātṛkā) (is) truly (tu) full (samanvitā) of the highest (para) splendor (tejas). This (idam) universe (viśvam), from Brahmā --the Creator-- (sa-brahma) down to the last (antakam) of the worlds (bhuvana) is pervaded (vyāptam) by Her (tayā). Oh goddess (devi), worshipped (arcite) by the gods (sura)!, (that highest splendor) always (sadā) resides (stham) there --in Mātṛkā-- (tatra) and (ca... ca) is filled up (with Her) (vyāpitam). Oh dear one (priye)!, therefore (tathā) I (aham) will tell (kathayiṣyāmi) you (tava) clearly (sphuṭam), for (artham) (your) complete ascertainment (nirṇaya), as (yathā) That which is (sthaḥ) in the letter (varṇa) "a" (a) --i.e. Śiva, the Supreme Lord-- is (sthitaḥ) omnipresent (sarvagataḥ) in (all) letter(s) (of the alphabet) (varṇaḥ)"|
(Śiva continues to say):
"That (sā) Śakti or (divine) Power (śaktiḥ) is described as (kīrtitā) 'supreme (parā), subtle (sūkṣmā) (and) devoid of ācāra --viz. rules of conduct, spiritual practices and so on-- (nirācārā iti)'. (She,) by enclosing (veṣṭayitvā) within Herself (antar) the heart's (hṛd) Bindu (bindum), appears in the form (ākṛtiḥ) of a fast asleep (suṣupta) snake (bhujaga)5 . Oh highly fortunate (mahābhāge) Umā (ume)!, while sleeping (suptā) there (tatra) She thinks (manyate) of nothing (na kiñcid). Having cast (kṣiptvā) within (Her own) womb (udare tu) the fourteen (caturdaśa) worlds (bhuvanāni) along with moon (candra), fire (agni), sun (ravi) (and) stars --nakṣatra-- (nakṣatraiḥ), that (yā... sā) goddess (devī) appears (gatā) as if (iva) unconscious (mūḍhā) due to poison (viṣa) --i.e. after manifesting the entire universe She remains sound asleep there, as if unconscious--.
(Then,) oh fair one (vara-varṇini)!, She (sā) gets awakened (prabuddhā) with the vibration (ninādena) of the highest (pareṇa) knowledge (jñāna-rūpiṇā), being churned (mathitā ca) by Vindu --Bindu or Vindu is the same thing, as "b" and "v" can generally be interchanged-- (vindunā) that is situated (sthena) in (Her) womb (udara). The churning (mathanam) (goes on) for a while indeed (tāvat vai) with whirling (bhrama) force (vegena) in the body (vigrahe) of Śakti (śakti) (till,) with the penetration (of Bindu) (bhedāt tu), (additional) Bindu-s --drops of light-- (vindavaḥ) are produced (utpannāḥ) firstly --i.e. at first-- (prathama). They --the Bindu-s or drops of light-- (te) (are) very brilliant and full of great splendor (ativarcasaḥ).
However (tu), when (yadā) the subtle (sūkṣmā tu) Kalā Kuṇḍalī --i.e. the ring-like Kalā or Śakti-- (kalā... kuṇḍalī) is aroused (utthitā) by that --viz. by the vibration of the highest knowledge-- (tena), (then) oh dear one (priye)!, the mighty (prabhuḥ) four-phased (catuṣkala-mayaḥ) Vindu (vinduḥ) dwelling (gaḥ) in the womb (udara) of Śakti (śakteḥ) becomes straight (ṛjutvam jāyate) by the union (yogena) of the churner --Śiva in the form of Vindu-- (manthana) (and) that which is churned --Śakti-- (mathya). The śakti or power (śaktiḥ) that passes (gā) exactly into the middle (su-madhya) of the couple (dvaya) of Vindu-s --i.e. of Śiva and Śakti-- (vindu) is called (smṛtā... tu) Jyeṣṭhā (jyeṣṭhā).
(Besides,) on Her being agitated (kṣobham āyātā) by Vindu (vindunā), the very straight line (rekhā eva) (is known as) Amṛtakuṇḍalī (amṛta-kuṇḍalī). (In turn,) She (sā) is (also) known (jñeyā) by the name (nāma) of Rekhiṇī --viz. one whose form is a straight line-- (rekhiṇī), being (gau) both (ubhau) Vindu-s --the one of Śiva on top, while the other of Śakti is below-- (vindū) at the end (anta) of which --i.e. of Rekhiṇī-- (yad). She (sā) is called (samākhyātā) Tripathā --i.e. the one who have three courses or paths-- (śakti) (and) is known (gīyate) by the name (nāmnā tu) of Raudrī (raudrī) (as well). She (sā) is designated as (samuddiṣṭā) Rodhinī (rodhinī) on account of Her obstructing (nirodhanāt) the path (mārga) to Final Liberation (mokṣa).
(Finally,) Ambikā (ambikā ca), whose form (ākārā) consists of a piece (śakala) of moon (śaśa-aṅka) (is) like a half-moon (ardhacandrikā). Thus (ittham), the Highest (parā) Śakti (śaktiḥ) (who is) only (eva) one (ekā) appears (sā... prajāyate) certainly (tu) in three ways (tridhā) --viz. Jyeṣṭhā, Raudrī and Ambikā--. Through these (three forms of Śakti) (ābhyaḥ), by means of junctions and disjunctions (yukta-viyuktābhyaḥ), the nine (nava) groups (of letters) (vargakaḥ) are brought into existence (sañjātaḥ). And (ca) She (sā tu), being characterized (upalakṣitā) by nine (nava) groups (of letters) (varga), is described (smṛtā) in nine ways (navadhā).
Oh goddess (devi)!, She is contained (gatā) in the five (pañca) mantra-s (mantra) (known as) Sadyojāta (sadya), etc. (ādiḥ) successively (anukramāt). For that reason (tena), oh leadress (nāyike) of the gods (sura)!, She is described (proktā) (and) is to be known (jñātavyā) in five ways (pañcavidhā). Oh goddess (devi)!, She is said (udāhṛtā) to be (sthā) in twelve (dvādaśa) (since) She exists (gā) in the twelve (dvādaśa) vowels (svara). She is present (sthitā) from the letter (kāra-ādi) 'a' (a) to the letter (kāra-antā) 'kṣa' (kṣa) in the form of fifty (pañcāśatā) varieties (bhidā).
(While) remaining (sthā) in the heart (hṛd), She is said (proktā) to consist of one atom (eka-āṇavā); (and) in the throat (kaṇṭhe), She is said (proktā) to be composed of two (atoms) (dvitīyakā). However (tu), always (sadā) located (sthitā) in the root (mūle) of the tongue (jihvā) She is to be known as (jñātavyā) formed from three atoms (tris-āṇavā). In the tip (agre) of the tongue (jihvā), there is production (niṣpattiḥ) of letters (varṇa), (and) there is no (na) doubt (saṁśayaḥ) about this (atra). The production (niṣpattiḥ) of word(s) (śabdasya) (happens) in this way (evam). (The world, which is) the aggregate of all created things whether animate or inanimate (cara-acaram) is pervaded (vyāptam) by words (śabda)"||
etc., by these and other statements (iti-ādinā) expressed in the book --i.e. Tantrasadbhāva-- (granthena), Mātṛkā (mātṛkā) consists of (ātmaka) Parāvāk --Supreme Speech or Parāśakti, wherefrom all letters arise-- (parāvāk), who is the Śakti or Power (śakti) of the Highest Bhairava --the Supreme Lord-- (para-bhairavīya). For this very reason (atas eva), since it has been said (in Tantrasadbhāva) (uktatvāt) that there is emergence or appearance (udayasya) of all (sarva) letters (varṇa) on account of the varieties (vaicitryeṇa) (generated) from the junction (sambheda) of the extension (prasara) of the śakti-s (śakti) whose names (are) (ākhya) Jyeṣṭhā (jyeṣṭhā), Raudrī (raudrī) (and) Ambā or Ambikā (ambā), (it is) only (eva) that (sā) fortunate (bhagavatī) Vidyāśarīrasattā —(luminous) Existence or Being (of the Perfect I-consciousness) (sattā), (which consists of multitude of words) whose essence (śarīra) (is) knowledge (of the highest non-dualism) (vidyā)—, as (already) explained (vyākhyāta-rūpā), which is the secret (rahasyam) of the mantra-s (mantrāṇām) that are embodied (śarīrāṇām) in the close union (saṅghaṭṭanā) of letters (varṇa). This is what has been shown and taught (by the above quote of the renowned Tantrasadbhāva) (iti pradarśitam)|
In every Āgama --revealed scripture-- (prati-āgamam ca), this (ayam eva) (is) the intention (āśayaḥ) of the statement (kathanasya) about the emergence (uddhāra) of the mantra-s (mantra) according to (pūrvakam) the extension (prastāra) of Mātṛkā (mātṛkā) (and) Mālinī (mālinī)6 |
We carried out (asmābhiḥ kṛtaḥ) the heavy work (bharaḥ) (to show) the concordance (saṁvāde) between the Āgama-s (āgama) (and) the Śivasūtra-s (śivasūtrāṇām) since (the latter) are (rūpatvāt) a compendium (saṅgraha) of the essence (sāra) of the secret (rahasya) Āgama-s (āgama). So (iti), (people) must not be discontented (na... asūyitavyam) with us (asmabhyam)|
Thus (evam), even (api) if (yadi) after (all) concordances with the Āgama-s (we have indicated) (saṁvādite āgame) the secret (rahasya), meaning (arthaḥ) is (still) not understood (na buddhyate), then (tasmāt) worship (saparyā) of a true (sad) Guru --spiritual preceptor-- (guru) is to be performed (kāryā)|
This (eṣaḥ) meaning (arthaḥ) of the (present) aphorism (sūtra) has been shown (darśitaḥ) by this (anena) couple of (dvayena) kārikā-s --aphorisms-- (kārikā) in Spandakārikā-s (spande).
Grabbing hold (ākramya) of that (tad) Force (balam), the Mantra-s (mantrāḥ... iti)...|
(See Spandakārikā-s II, 1 and 2)
||3||
1 See the last aphorism of the First Section.
2 The Bahuvrīhi compounds are attributive ones. When they are dissolved, the word "yad" (which, who) appears declined in any of the possible cases (except Vocative). Here, it appears declined in Genitive singular: yasya (of which, of whom, whose). For more information, read my introduction to attributive compounds.
3 In spite of the verbose Kṣemarāja's gloss that might make some people confused, the teaching shows a simple fact: If you repeat a mantra without paying attention to I-consciousness or Śakti, your mantra will not lead you to the final goal, i.e. your own Self. That is why this is Śāktopāya (the means pertaining to Śakti). In Śāktopāya the concentration is always on the root of the mantra, i.e. I-consciousness, and not on the mantra itself. Of course, during your practice you go through many phases, but in the end your attention must rest on I-consciousness (Śakti) or your mantra will not be successful since She alone is the secret of the mantra-s. She is the Power giving rise to all mantra-s, and there is no doubt about it! This is the meaning.
4 For picking up more information about Mātṛkā, read the fourth aphorism (and its commentary) of the First Section.
5 The meanings of many things contained in the quote of this Tantra are so deep and esoteric that I made the decision not to comment anything about them all here from now on. This must be explained in depth in my studies under the Trika section. The reason is very simple: If you do not have enough "basic" knowledge and experience in this (cakra-s, kuṇḍalinī, etc.), a short explanatory notes will just bring more confusion and misunderstandings. And including too long notes of explanation here is just not practical. As you read the rest of the quoted text you will see my point very clearly. Anyway, if you consult Meditation 6 you will be able to pick up plenty of relevant information about this subject matter (some names change but the characteristics remain).
6 The meaning of Mātṛkā and Mālinī was succinctly explained by me in the third note of I, 22.
Aphorism 4
येषां तु एवंविधमेतन्मन्त्रवीर्यं प्रोक्तमहाह्रदानुसन्धानौपयिकमपि परमेश्वरेच्छात एव न हृदयङ्गमीभवत्यपि त्वानुषङ्गिकमात्रविन्दुनादादिकलाजनितासु मितसिद्धिषु चित्तं रोहति तेषाम्—
गर्भे चित्तविकासोऽविशिष्टविद्यास्वप्नः॥४॥
गर्भोऽख्यातिर्महामाया तत्र तदात्मके मितमन्त्रसिद्धिप्रपञ्चे यश्चित्तस्य विकासस्तावन्मात्रे प्रपञ्चे सन्तोषोऽसावेवाविशिष्टा सर्वजनसाधारणरूपा विद्या किञ्चिज्ज्ञत्वरूपाशुद्धविद्या सैव स्वप्नो भेदनिष्ठो विचित्रो विकल्पात्मा भ्रमः। तदुक्तं पातञ्जले
ते समाधावुपसर्गा व्युत्थाने सिद्धयः॥ (३-३७)
इति। तदेतत्
अतो विन्दुरतो नादो रूपमस्मादतो रसः।
प्रवर्तन्तेऽचिरेणैव क्षोभकत्वेन देहिनः॥
इत्यनेन दर्शितम्॥४॥
Yeṣāṁ tu evaṁvidhametanmantravīryaṁ proktamahāhradānusandhānaupayikamapi parameśvarecchāta eva na hṛdayaṅgamībhavatyapi tvānuṣaṅgikamātravindunādādikalājanitāsu mitasiddhiṣu cittaṁ rohati teṣām—
Garbhe cittavikāso'viśiṣṭavidyāsvapnaḥ||4||
Garbho'khyātirmahāmāyā tatra tadātmake mitamantrasiddhiprapañce yaścittasya vikāsastāvanmātre prapañce santoṣo'sāvevāviśiṣṭā sarvajanasādhāraṇarūpā vidyā kiñcijjñatvarūpāśuddhavidyā saiva svapno bhedaniṣṭho vicitro vikalpātmā bhramaḥ| Taduktaṁ pātañjale
Te samādhāvupasargā vyutthāne siddhayaḥ|| (3-37)
iti| Tadetat
Ato vindurato nādo rūpamasmādato rasaḥ|
Pravartante'cireṇaiva kṣobhakatvena dehinaḥ||
ityanena darśitam||4||
(What is expressed by the following aphorism accrues) to those (teṣām) whom (yeṣām) such (evaṁvidham) a potency (vīryam) of this (etad) mantra (mantra), (which --i.e. the potency-- is) also (api) a means (upayikam) to the union (ca) with the aforesaid (prokta) Great (mahā) Lake (hrada)1 , does not (na) touch (their) heart(s) (hṛdayaṅgamī-bhavati) through the Will (icchātaḥ) of the Supreme (parama) Lord (īśvara eva), but rather (api tu) whose (yeṣām) mind(s) (cittam) are set on (rohati) limited (mita) supernatural powers (siddhiṣu) born (janitāsu) from Śakti (kalā) (such as) Vindu (vindu), Nāda (nāda), etc. (ādi)2 , (that are) merely (mātra) secondary (ānuṣaṅgika)—
Mental (citta) satisfaction (vikāsaḥ) in (limited) mayic powers (garbhe) (is) a (mere) dream (svapnaḥ) (based upon) inferior (aviśiṣṭa) knowledge (vidyā)||4||
Garbha or mayic powers (garbhaḥ) (is) primordial ignorance --ignorance about one's own Self-- (akhyātiḥ) (also known as) great (mahā) Māyā (māyā). That (yaḥ) mental (cittasya) satisfaction (vikāsaḥ) there (tatra), i.e. in that (Garbha) (tad-ātmake) which is the manifestation (prapañce) of limited (mita) supernatural powers (siddhi) derived from the mantra (mantra), (is) contentment (santoṣaḥ) in (such) a conditioned (tāvat-mātre) phenomenom (prapañce) --lit. in a phenomenom that reaches only to such extent--. That (asau eva) (is) knowledge (vidyā) common (sādhāraṇa-rūpā) to all (sarva) people (jana) (and consequently) inferior or not special (aviśiṣṭā). (It is) impure (aśuddha) knowledge (vidyā) that has to do with knowing (jñatva-rūpā) only a little (kiñcid). It (sā) (is) most certainly (eva) a dream (svapnaḥ), viz. a strange (vicitraḥ) confusion (bhramaḥ) made up of thoughts (vikalpa-ātmā) (and) based (niṣṭhaḥ) on differences --i.e. duality-- (bheda)|
That (tad) (is also) declared (uktam) in Pātañjalayogasūtra-s (pātañjale):
"Those (supernormal powers) (te) are obstacles or hindrances (upasargāḥ) in Samādhi (samādhau), (but) accomplishments (siddhayaḥ) in Vyutthāna --i.e. the ordinary state of consciousness in which the mind fluctuates-- (vyutthāne... iti)"||(III-37)
That very (truth) (tad etad) has been shown (darśitam) by this (aphorism in Spandakārikā-s) (anena):
"From this (Unmeṣa) (atas... atas... asmāt atas), Vindu --divine light-- (vinduḥ), Nāda --divine sound-- (nādaḥ), Rūpa --divine form-- (rūpam) (and) Rasa --divine taste-- (rasaḥ) soon (acireṇa eva) appear (pravartante) to an embodied soul (dehinaḥ) as a disturbing factor (kṣobhakatvena... iti)"||
(See Spandakārikā-s III, 10)
||4||
1 See I, 22 at the end of the First Section.
2 Vindu (or Bindu) and Nāda are to be interpreted in this context as unimportant supernormal lights and sounds coming to an aspirant during his spiritual practice, all of which are a disturbing factor in the end. Of course, the author is not speaking about the Supreme Vindu and Nāda that are the divine pair of Śakti and Śiva.
Aphorism 5
यदा त्वागतामपि मितसिद्धिं खिलीकृत्य परामेव स्थितिमवष्टभ्नाति योगी ततः—
विद्यासमुत्थाने स्वाभाविके खेचरी शिवावस्था॥५॥
प्राङ्निर्दिष्टसतत्त्वाया विद्यायाः स्वाभाविके समुत्थाने परमेशेच्छामात्रघटिते मितसिद्धिन्यग्भाविनि सहजे समुन्मज्जने खे बोधगगने चरतीति खेचरी मुद्राभिव्यज्यते। कीदृशी खेचरी शिवस्य चिन्नाथस्यावस्थातुः सम्बन्धिन्यवस्था स्वानन्दोच्छलत्तारूपा। न तु
बद्ध्वा पद्मासनं योगी नाभावक्षेश्वरं न्यसेत्।
दण्डाकारं तु तावत्तन्नयेद्यावत्कखत्रयम्॥
निगृह्य तत्र तत्तूर्णं प्रेरयेत्खत्रयेण तु।
एतां बद्ध्वा महायोगी खे गतिम् प्रतिपद्यते॥
इत्येवं संस्थानविशेषानुसरणरूपापि तु
... पराम्।
गतिमेत्यर्थभावेन कुलमार्गेण नित्यशः॥
चरते सर्वजन्तूनां खेचरी नाम सा स्मृता।
इति— श्रीतन्त्रसद्भावनिरूपितपरसंवित्तिस्वरूपा। एवमिह भेदात्मकमायीयसमस्तक्षोभप्रशान्त्या चिदात्मकस्वरूपोन्मज्जनैकरूपं मन्त्रवीर्यं मुद्रावीर्यं चादिष्टम्। तदुक्तं कुलचूडामणौ
एकं सृष्टिमयं बीजमेका मुद्रा च खेचरी।
द्वावेतौ यस्य जायेते सोऽतिशान्तपदे स्थितः॥
इति। स्पन्दे तु मन्त्रवीर्यस्वरूपनिरूपणेनैव मुद्रावीर्यं सङ्गृहीतम्।
यदा क्षोभः प्रलीयेत तदा स्यात्परमं पदम्।
इत्यर्धेनान्यपरेणापि चूडामण्युक्तं खेचरीस्वरूपं भङ्ग्या सूचितम्॥५॥
Yadā tvāgatāmapi mitasiddhiṁ khilīkṛtya parāmeva sthitimavaṣṭabhnāti yogī tataḥ—
Vidyāsamutthāne svābhāvike khecarī śivāvasthā||5||
Prāṅnirdiṣṭasatattvāyā vidyāyāḥ svābhāvike samutthāne parameśecchāmātraghaṭite mitasiddhinyagbhāvini sahaje samunmajjane khe bodhagagane caratīti khecarī mudrābhivyajyate| Kīdṛśī khecarī śivasya cinnāthasyāvasthātuḥ sambandhinyavasthā svānandocchalattārūpā| Na tu
Baddhvā padmāsanaṁ yogī nābhāvakṣeśvaraṁ nyaset|
Daṇḍākāraṁ tu tāvattannayedyāvatkakhatrayam||
Nigṛhya tatra tattūrṇaṁ prerayetkhatrayeṇa tu|
Etāṁ baddhvā mahāyogī khe gatim pratipadyate||
ityevaṁ saṁsthānaviśeṣānusaraṇarūpāpi tu
... parām|
Gatimetyarthabhāvena kulamārgeṇa nityaśaḥ||
Carate sarvajantūnāṁ khecarī nāma sā smṛtā|
iti— śrītantrasadbhāvanirūpitaparasaṁvittisvarūpā| Evamiha bhedātmakamāyīyasamastakṣobhapraśāntyā cidātmakasvarūponmajjanaikarūpaṁ mantravīryaṁ mudrāvīryaṁ cādiṣṭam| Taduktaṁ kulacūḍāmaṇau
Ekaṁ sṛṣṭimayaṁ bījamekā mudrā ca khecarī|
Dvāvetau yasya jāyete so'tiśāntapade sthitaḥ||
iti| Spande tu mantravīryasvarūpanirūpaṇenaiva mudrāvīryaṁ saṅgṛhītam|
Yadā kṣobhaḥ pralīyeta tadā syātparamaṁ padam|
ityardhenānyapareṇāpi cūḍāmaṇyuktaṁ khecarīsvarūpaṁ bhaṅgyā sūcitam||5||
But (tu) when (yadā) the Yogī (yogī), after regarding as vain (khilīkṛtya) even (api) the accrued (āgatām) limited (mita) supernatural power(s) (siddhim), firmly (sthitim) resorts (avaṣṭabhnāti) to the Highest (Śakti) (parām eva), then (tatas)—
On the spontaneous (svābhāvike) emergence (samutthāne) of the (Highest) Knowledge (vidyā), (occurs) a movement in the unlimited space of Consciousness (khecarī), (which is known as) the state (avasthā) of Śiva (śiva)||5||
On the spontaneous (svābhāvike) emergence --samutthāna-- (samutthāne) of the (Highest) Knowledge (vidyāyāḥ) whose nature (satattvāyāḥ) has been previously indicated (in the third aphorism of the present Section) (prāñc-nirdiṣṭa), viz. on the natural (sahaje) arising --samunmajjana-- (samunmajjane) (of Knowledge of the highest non-dualism) which happens (ghaṭite) merely (mātra) by the wish (icchā) of the Supreme (parama) Lord (īśa) (and) which lowers --i.e. which moves down to a lower level-- (nyagbhāvini) the limited (mita) supernatural powers (siddhi), Khecarī mudrā (khecarī mudrā) —i.e. "this that moves (carati) in Kha (khe) (or) the space (gagane) of Consciousness (bodha... iti)"— becomes manifest (abhivyajyate)|
What kind of (kīdṛśī) Khecarī (khecarī)? (She --Khecarī-- is) the state (avasthā) belonging (sambandhinī) to the possessor of such a state (avasthātuḥ), i.e. to Śiva (śivasya) (or) the Lord (nāthasya) of Consciousness (cit). (This state) consists of (rūpā) a springing up (ucchalattā) of one's own (sva) Bliss (ānanda)|
(In this context, Khecarī) is not at all (na tu) what turns out (anusaraṇarūpā) from a particular (viśeṣa) form (saṁsthāna) (adopted by certain parts of the body) in this way (evam):
"After assuming (baddhvā) the lotus (padma) posture (āsanam), the Yogī (yogī), (remaining erect) like a stick (daṇḍa-ākāram tu), should fix (nyaset) the lord of the senses --i.e. his mind-- (akṣa-īśvaram) on the navel (nābhau); (then,) so long (tāvat) he should lead (nayet) that --the mind-- (tad), as long as --i.e. until-- (yāvat) (it reaches) the group of three (śakti-s) (trayam) (moving) in the space (kha) of the head (ka)1 . Having held (his mind) (nigṛhya) there --in that state-- (tatra), he should set that (mind) in motion --i.e. drive it forward-- (tad... prerayet) quickly (tūrṇam) by the (abovementioned) Khatraya or group of three (śakti-s) moving in the space (of the head) (khatrayeṇa tu). Once he has attained --lit. having assumed-- (baddhvā) this (condition of Khecarī) (etām), the great (mahā) Yogī (yogī) acquires movement (gatim pratipadyate) in the sky (khe... iti) --i.e. he can fly in the sky--"||
(See Mālinīvijayatantra VII, 15-17)
but (api tu) (Khecarī is really) that whose essence (sva-rūpā) (consists of) the Supreme (para) Consciousness (saṁvitti) as defined (nirūpita) in venerable (śrī) Tantrasadbhāva (tantrasadbhāva):
"... (the Yogī) attains (eti) the Highest (parām) State (gatim) by the path (mārgeṇa) of Kula --i.e. Śakti-- (kula) always (nityaśaḥ) truly (artha-bhāvena). (When) that (state of his --of the Yogī--) (sā) moves (carate) in all (sarva) beings (jantūnām), (then) is it known (smṛtā) by the name (nāma) of Khecarī (khecarī)"||
Thus (evam), here --in this context-- (iha), (both) the potency (vīryam) of mantra-s (mantra) and (ca) the potency (vīryam) of mudrā (mudrā)2 (are) indicated (ādiṣṭam) as this whose only form (eka-rūpam) (appears like) an emergence (unmajjana) of one's own essential nature (sva-rūpa) that is (ātmaka) Consciousness (cit), by soothing (praśāntyā) all (samasta) the disturbances (kṣobha) derived from Māyā (māyīya), which --i.e. Māyā-- has to do (ātmaka) with differences --viz. duality-- (bheda) --in short, both the potency of mantra-s and the potency of mudrā are essentially Khecarī--|
That (teaching) (tad) (is also) mentioned (uktam) in Kulacūḍāmaṇi (kulacūḍāmaṇau) :
"(There is only) one (ekam) seed --or seed-mantra-- (bījam) which the (whole universal) manifestation (sṛṣṭi) consists of (mayam), and (ca) (there is only) one (ekā) mudrā (mudrā) (called) Khecarī (khecarī). He (saḥ) in whom (yasya) these (etau) two (dvau) occur (jāyete) is established (sthitaḥ) in the state (pade) of Atiśānta (atiśānta... iti)3 "||
In Spandakārikā-s (spande tu) the potency (vīryam) of mudrā (mudrā) has been summarized (saṅgṛhītam) by defining (nirūpaṇena eva) the essential nature (sva-rūpa) of the potency (vīrya) of mantra-s (mantra):
"When (yadā) the agitation (kṣobhaḥ)... thoroughly dissolves (pralīyeta), then (tadā) the Supreme (paramam) State (padam) occurs (syāt... iti)"||
(See Spandakārikā-s I, 9)
By the half (of that aphorism) (ardhena), it was indirectly indicated (bhaṅgyā sūcitam) the nature (sva-rūpam) of Khecarī (khecarī) as expressed (uktam) in Kulacūḍāmaṇi (cūḍāmaṇi), though (api) from another viewpoint (anya-pareṇa)||5||
1 Khatraya or "the triad of the space" is the group of the three powers (śakti-s) called Śakti, Vyāpinī (also known as Vyāpikā) and Samanā. Read my explanation of the stages 9, 10 and 11 in Meditation 6 to pick up more relevant information.
2 The term mudrā is not be interpreted here as in Haṭhayoga, where it is defined as a disposition of certain parts of the physical body (or even the entire physical body). No, that is not true in this case. In this context, mudrā is to be regarded like a state that gives Joy, dissolves bondage and seals up, i.e. makes the mind merge with the Supreme Self. So, Khecarī mudrā is the mudrā or blissful state that moves in the infinite space of Consciousness. In other words, Khecarī mudrā is the state of Śiva such as the present aphorism points out. Also, since one of the epithets for Śiva is Khecara, the term Khecarī mudrā clearly indicates His state.
3 The word "Atiśānta" may be translated in two ways. First, taking the meaning "excessively" for the prefix "áti", the term would mean "excessively śānta or pacific". Lastly, taking the meaning "beyond, past", it would mean "beyond śānta or what is calm (i.e. stationary)". In this sense, the state of Atiśānta achieved by the great Yogī in whom those two (the seed --Aham or I-consciousness-- and Khecarī) occur is one full of Spanda or the divine Vibration of the Self. Spanda is Śakti, viz. I-consciousness, and consequently never stationary but in constant movement. This is the meaning.
Aphorism 6
तदत्र मुद्रामन्त्रवीर्यासादनेऽपि—
गुरुरुपायः॥६॥
गृणात्युपदिशति तात्त्विकमर्थमिति गुरुः सोऽत्र व्याप्तिप्रदर्शकत्वेनोपायः। तदुक्तं श्रीमालिनीविजये
स गुरुर्मत्समः प्रोक्तो मन्त्रवीर्यप्रकाशकः।
इति। स्पन्दे त्वेवमादिप्रसिद्धत्वान्न सङ्गृहीतम्।
अगाधसंशयाम्भोधिसमुत्तरणतारिणीम्।
वन्दे विचित्रार्थपदां चित्रां तां गुरुभारतीम्॥
इति— पार्यन्तिकोक्त्या चैतदपि सङ्गृहीतमेव।
गुरुर्वा पारमेश्वर्यनुग्राहिका शक्तिः। यथोक्तं श्रीमालिनीविजये
शक्तिचक्रं तदेवोक्तं गुरुवक्त्रं तदुच्यते।
इति। श्रीमन्त्रिशिरोभैरवेऽपि
गुरोर्गुरुतरा शक्तिर्गुरुवक्त्रगता भवेत्।
इति। सैवावकाशं ददत्युपायः॥६॥
Tadatra mudrāmantravīryāsādane'pi—
Gururupāyaḥ||6||
Gṛṇātyupadiśati tāttvikamarthamiti guruḥ so'tra vyāptipradarśakatvenopāyaḥ| Taduktaṁ śrīmālinīvijaye
Sa gururmatsamaḥ prokto mantravīryaprakāśakaḥ|
iti| Spande tvevamādiprasiddhatvānna saṅgṛhītam|
Agādhasaṁśayāmbhodhisamuttaraṇatāriṇīm|
Vande vicitrārthapadāṁ citrāṁ tāṁ gurubhāratīm||
iti— pāryantikoktyā caitadapi saṅgṛhītameva|
Gururvā pārameśvaryanugrāhikā śaktiḥ| Yathoktaṁ śrīmālinīvijaye
Śakticakraṁ tadevoktaṁ guruvaktraṁ taducyate|
iti| Śrīmantriśirobhairave'pi
Gurorgurutarā śaktirguruvaktragatā bhavet|
iti| Saivāvakāśaṁ dadatyupāyaḥ||6||
Now here (tad atra), with respect to the acquisition (āsādane) of the potency (vīrya) of mantra (mantra) (and) mudrā (mudrā... api), (Śiva says)—
The Guru (guruḥ) (is) the means (upāyaḥ)||6||
Guru (guruḥ) (is the one who) proclaims (gṛṇāti) (and) teaches (upadiśati) the true (tāttvikam) meaning (artham iti). He (saḥ) (is) here (atra) the means (upāyaḥ) showing (pradarśakatvena) Vyāpti (vyāpti)1 |
That (tad) (is) what has been said (uktam) in venerable Mālinīvijayatantra (śrī-mālinīvijaye) (where Śiva tells Pārvatī):
"(Moreover,) he (saḥ) (is) said to be (proktaḥ) a guru (guruḥ) equal (samaḥ) to Me (mad) (who knows all these tattva-s or categories as they really are, and consequently) reveals (prakāśakaḥ) the virility or potency (vīrya) of mantra-s (mantra... iti)"|2
(See Mālinīvijayatantra II, 10)
Since such a (subject matter) is well-known --i.e. guru, etc.-- (evam-ādi-prasiddhatvāt), it is not (na) summarized (saṅgṛhītam) in Spandakārikā-s (spande tu)|
Nevertheless (ca), this (subject matter) (etad) has (somehow) also been summarized (api saṅgṛhītam eva) by the final (pāryantika) word(s) (uktyā) (in that scripture) --i.e. by the penultimate stanza in Spandakārikā-s--:
"I pay homage (vande) to that (tām) wonderful (citrām) speech (bhāratīm) of the Guru (guru), which (is full of) manifold (vicitra) words --pada-- (padām) (with their respective) meanings (artha), (and) enables (one) (tāriṇīm) to safely cross (samuttaraṇa) the fathomless (agādha) ocean (ambhodhi) of doubt (saṁśaya... iti)"||
(See Spandakārikā-s IV, 1)
Or (vā) the guru (guruḥ) (may be defined like) the Grace-bestowing (anugrāhikā) Power (śaktiḥ) of the Supreme Lord (pārama-īśvarī)|
As (yathā) has been mentioned (uktam) in venerable Mālinīvijayatantra (śrī-mālinīvijaye):
"That (Grace-bestowing Power) (tad eva) has been said (uktam) (to be) the group (cakra) of powers (śakti), (and) that (tad) has been said (ucyate) (to be) the mouth (vaktram) of the guru (guru... iti)"|
Also (api) in venerable Mantriśirobhairava (śrī-mantriśirobhairave):
"The power (śaktiḥ) residing (gatā) in the mouth (vaktra) of the guru (guru) is (bhavet) greater (gurutarā) than the guru (himself) (guroḥ... iti)"|
That very (Grace-bestowing Power) (sā eva) that gives (dadatī) a favorable opportunity (avakāśam) (is) the means (upāyaḥ)||6||
1 In this context, "Vyāpti" (lit. penetration) is to be interpreted as "that whose nature is the potency of mantra-s and the potency of mudrā".
2 The missing first line of the stanza: "यः पुनः सर्वतत्त्वानि वेत्त्येतानि यथार्थतः।" - "Yaḥ punaḥ sarvatattvāni vettyetāni yathārthataḥ|" is to be supplied to understand why I added "Moreover...who knows all these tattva-s or categories as they really are" in parentheses to my translation. OK, now it is clear.
Aphorism 7
This aphorism and its respective commentary have been thoroughly explained by me in First Steps (4), First Steps (5) and First Steps - 1. Hence the absence of explanatory notes here.
तस्माद्गुरोः प्रसन्नात्—
मातृकाचक्रसम्बोधः॥७॥
शिष्यस्य भवतीति शेषः। श्रीपरात्रिंशकादिनिर्दिष्टनीत्याहंविमर्शप्रथमकलानुत्तराकुलस्वरूपा प्रसरन्त्यानन्दस्वरूपा सतीच्छेशनभूमिकाभासनपुरःसरं ज्ञानात्मिकामुन्मेषदशां ज्ञेयाभासासूत्रणाधिक्येन चोनतां प्रदर्श्य इच्छामेव द्विरूपां विद्युद्विद्योतनकल्पतेजोमात्ररूपेण स्थैर्यात्मना चैषणीयेन रञ्जितत्वाद्रलश्रुत्यारूषितेनात एव स्वप्रकाशात्मीकृतमेयाभासत्वतोऽमृतरूपेण मेयाभासारूषणमात्रतश्च बीजान्तरप्रसवासमर्थतया षण्ढाख्यबीजचतुष्टयात्मना रूपेण प्रपञ्च्य प्रोक्तानुत्तरानन्देच्छासङ्घट्टेन त्रिकोणबीजमनुत्तरानन्दोन्मेषयोजनया च क्रियाशक्त्युपगमरूपमोकारं प्रोक्तैतद्बीजद्वयसङ्घट्टेन षट्कोणं शूलबीजं चेच्छाज्ञानशक्तिव्याप्तपूर्णक्रियाशक्तिप्रधानत्वाच्छक्तित्रयसङ्घट्टनमयं प्रदर्श्य इयत्पर्यन्तविश्वैकवेदनरूपं बिन्दुमुन्मील्य युगपदन्तर्बहिर्विसर्जनमयबिन्दुद्वयात्मानं विसर्गभूमिमुद्दर्शितवत्यत एवान्तर्विमर्शनेनानुत्तर एवैतद्विश्वं विश्रान्तं दर्शयति बहिर्विमर्शेन तु कादिमान्तं पञ्चकपञ्चकम् अ-इ-उ-ऋ-ऌ-शक्तिभ्यः पुरुषान्तं समस्तं प्रपञ्चयति। एकैकस्याश्च शक्तेः पञ्चशक्तित्वमस्तीत्येकैकतः पञ्चकोदयः। आभ्य एव शक्तिभ्यः शिक्षोक्तसञ्ज्ञानुसारेणान्तःपुम्भूमौ नियत्यादिकञ्चुकत्वेनावस्थानादन्तस्थाख्यान्प्रमातृभूमिधारणेन विश्वधारणाद्धारणाशब्देनाम्नायेषूक्तान् तदुपरिभेदविगलनेनाभेदापत्त्योन्मिषितत्वादूष्माभिधानाञ्चतुरो वर्णानाभासितवती। अत्र चान्ते सर्वसृष्टिपर्यन्तवर्ति परिपूर्णममृतवर्णं प्रदर्श्य तदन्ते प्राणबीजप्रदर्शनं कृतं तदनुत्तरशक्त्याप्यायितानाहतमयमियद्वाच्यवाचकरूपं षडध्वस्फारमयं विश्वमिति प्रत्यभिज्ञापयितुम्। अत एव प्रत्याहारयुक्त्यानुत्तरानाहताभ्यामेव शिवशक्तिभ्यां गर्भीकृतमेतदात्मकमेव विश्वमिति महामन्त्रवीर्यात्मनोऽहंविमर्शस्य तत्त्वम्। यथोक्तमस्मत्परमेष्ठिश्रीमदुत्पलदेवपादैः
प्रकाशस्यात्मविश्रान्तिरहम्भावो हि कीर्तितः।
उक्ता सैव च विश्रान्तिः सर्वापेक्षानिरोधतः॥
स्वातन्त्र्यमथ कर्तृत्वं मुख्यमीश्वरतापि च।
इति। तदियत्पर्यन्तं यन्मातृकायास्तत्त्वं तदेव ककारसकारप्रत्याहारेणानुत्तरविसर्गसङ्घट्टसारेण कूटबीजेन प्रदर्शितमन्त इत्यलं रहस्यप्रकटनेन। एवंविधायाः
... न विद्या मातृकापरा।
इत्याम्नायसूचितप्रभावाया मातृकायाः सम्बन्धिनश्चक्रस्य प्रोक्तानुत्तरानन्देच्छादिशक्तिसमूहस्य चिदानन्दघनस्वस्वरूपसमावेशमयः सम्यग्बोधो भवति। एतच्चेह दिङ्मात्रेणोट्टङ्कितम्। विततं त्वस्मत्प्रभुपादैः श्रीपरात्रिंशकाविवरणतन्त्रालोकादौ प्रकाशितम्। उक्तं च श्रीसिद्धामृते
सात्र कुण्डलिनी बीजजीवभूता चिदात्मिका।
तज्जं ध्रुवेच्छोन्मेषाख्यं त्रिकं वर्णास्ततः पुनः॥
आ इत्यवर्णादित्यादि यावद्वैसर्गिकी कला।
ककारादिसकारान्ताद्विसर्गात्पञ्चधा स च॥
बहिश्चान्तश्च हृदये नादेऽथ परमे पदे।
बिन्दुरात्मनि मूर्धान्ते हृदयाद्व्यापको हि सः।
आदिमान्त्यविहीनास्तु मन्त्राः स्युः शरदभ्रवत्।
गुरोर्लक्षणमेतावदादिमान्त्यं च वेदयेत्॥
पूज्यः सोऽहमिव ज्ञानी भैरवो देवतात्मकः।
श्लोकगाथादि यत्कञ्चिदादिमान्त्ययुतं यतः।
तस्माद्विदंस्तथा सर्वं मन्त्रत्वेनैव पश्यति।
इति। एतच्च स्पन्दे
सेयं क्रियात्मिका शक्तिः शिवस्य पशुवर्तिनी।
बन्धयित्री स्वमार्गस्था ज्ञाता सिद्ध्युपपादिका॥
इत्यनेनैव भङ्ग्या सूचितम्॥७॥
Tasmādguroḥ prasannāt—
Mātṛkācakrasambodhaḥ||7||
Śiṣyasya bhavatīti śeṣaḥ| Śrīparātriṁśakādinirdiṣṭanītyāhaṁvimarśaprathamakalānuttarākulasvarūpā prasarantyānandasvarūpā satīccheśanabhūmikābhāsanapuraḥsaraṁ jñānātmikāmunmeṣadaśāṁ jñeyābhāsāsutreṇādhikyena conatāṁ pradarśya icchāmeva dvirūpāṁ vidyudvidyotanakalpatejomātrarūpeṇa sthairyātmanā caiṣanīyena rañjitatvādralaśrutyārūṣitenāta eva svaprakāśātmīkṛtameyābhāsatvato'mṛtarūpeṇa meyābhāsārūṣaṇamātrataśca bījāntaraprasavāsamarthatayā ṣaṇḍḥākhyabījacatuṣṭayātmanā rūpeṇa prapañcya icchāmeva dvirūpāṁ vidyudvidyotanakalpatejomātrarūpeṇa sthairyātmanā caiṣanīyena rañjitatvādralaśrutyārūṣitenāta eva svaprakāśātmīkṛtameyābhāsatvato'mṛtarūpeṇa meyābhāsārūṣaṇamātrataśca bījāntaraprasavāsamarthatayā ṣaṇḍḥākhyabījacatuṣṭayātmanā rūpeṇa prapañcya iyatparyantaviśvaikavedanarūpaṁ bindumunmīlya yugapadantarbahirvisarjanamayabindudvayātmānaṁ visargabhūmimuddarśitavatyata evāntarvimarśenānuttara evaitadviśvaṁ viśrāntaṁ darśayati bahirvimarśena tu kādimāntaṁpañcakapañcakam a-i-u-ṛ-ḷ-śaktibhyaḥ puruṣāntaṁ samastaṁ prapañcayati| Ekaikasyāśca śakteḥ pañcaśaktitvamastītyekaikataḥ pañcakodayaḥ| Ābhya eva śaktibhyaḥ śikṣoktasañjñānusāreṇāntaḥpumbhūmau niyatyādikañcukatvenāvasthānādantasthākhyānpramātṛbhūmidhāraṇena viśvadhāraṇāddhāraṇāśabdenāmnāyeṣūktān taduparibhedavigalanenābhedāpattyonmiṣitatvādūṣmābhidhānāñcaturo varṇānābhāsitavatī| Atra cānte sarvasṛṣṭiparyantavarti paripūrṇamamṛtavarṇaṁ pradarśya tadante prāṇabījapradarśanaṁ kṛtam tadanuttaraśaktyāpyāyitānāhatamayamiyadvācyavācakarūpaṁ ṣaḍadhvasphāramayaṁ viśvamiti pratyabhijñāpayitum| Ata eva pratyāhārayuktyānuttarānāhatābhyāmeva śivaśaktibhyāṁ garbhīkṛtametadātmakameva viśvamiti mahāmantravīryātmano'haṁvimarśasya tattvam| Yathoktamasmatparameṣṭhiśrīmadutpaladevapādaiḥ
Prakāśasyātmaviśrāntirahambhāvo hi kīrtitaḥ|
Uktā saiva ca viśrāntiḥ sarvāpekṣānirodhataḥ||
Svātantryamatha kartṛtvaṁ mukhyamīśvaratāpi ca|
iti| Tadiyatparyantaṁ yanmātṛkāyāstattvaṁ tadeva kakārasakārapratyāhāreṇānuttaravisargasaṅghaṭṭasāreṇa kūṭabījena pradarśitamanta ityalaṁ rahasyaprakaṭanena| Evaṁvidhāyāḥ
... na vidyā mātṛkāparā|
ityāmnāyasūcitaprabhāvāyā mātṛkāyāḥ sambandhinaścakrasya proktānuttarānandecchādiśaktisamūhasya cidānandaghanasvasvarūpasamāveśamayaḥ samyagbodho bhavati| Etacceha diṅmātreṇoṭṭaṅkitam| Vitataṁ tvasmatprabhupādaiḥ śrīparātriṁśakāvivaraṇatantrālokādau prakāśitam| Uktaṁ ca śrīsiddhāmṛte
Sātra kuṇḍalinī bījajīvabhūtā cidātmikā|
Tajjaṁ dhruvecchonmeṣākhyaṁ trikaṁ varṇāstataḥ punaḥ||
Ā ityavarṇādityādi yāvadvaisargikī kalā|
Kakārādisakārāntādvisargātpañcadhā sa ca||
Bahiścāntaśca hṛdaye nāde'tha parame pade|
Bindurātmani mūrdhānte hṛdayādvyāpako hi saḥ|
Ādimāntyavihīnāstu mantrāḥ syuḥ śaradabhravat|
Gurorlakṣaṇametāvadādimāntyaṁ ca vedayet||
Pūjyaḥ so'hamiva jñānī bhairavo devatātmakaḥ|
Ślokagāthādi yatkañcidādimāntyayutaṁ yataḥ|
Tasmādvidaṁstathā sarvaṁ mantratvenaiva paśyati|
iti| Etacca spande
Seyaṁ kriyātmikā śaktiḥ śivasya paśuvartinī|
Bandhayitrī svamārgasthā jñātā siddhyupapādikā||
ityanenaiva bhaṅgyā sūcitam||7||
Therefore (tasmāt), from a pleased (prasannāt) Guru (guroḥ)—
(From a pleased Guru accrues) enlightenment (sambodhaḥ) regarding the group (cakra) of letters (mātṛkā)||7||
"Accrues (bhavati) to the disciple (śiṣyasya)"; this is the remaining part (iti śeṣaḥ) (of the aphorism)|
According to the process (nītyā) indicated (nirdiṣṭa) in venerable (scriptures) (śrī) Parātriṁśaka (parātriṁśaka), etc. (ādi), Anuttarākula (anuttarākula) is the essential nature (sva-rūpā) of the first (prathama) aspect (kalā) of I-Consciousness (ahaṁvimarśa).
(Then, this first aspect of I-Consciousness, that is, pure Śakti,) is expanded (prasarantī... satī) in the form of (sva-rūpā) Ānanda (vowel "ā") (ānanda), and by means of (puraḥsaram) Her Manifesting Power (ābhāsana) --which appears as the stages (bhūmikā) of Icchā (vowel "i") (icchā) and Īśana (vowel "ī") (īśana)-- displays (pradarśya) the state (daśām) of Unmeṣa (vowel "u") (unmeṣa) whose essence (ātmikām) is Jñāna (jñāna). And (ca) through Her Opulence (ādhikyena), which is the origin (āsūtreṇa) of the sparkling manifestation (ābhāsā) of objects (jñeya), (that very pure Śakti brings) Ūnatā (vowel "ū") (ūnatām) (into existence).
(Next, this very Śakti) manifests (prapañcya) the Will (icchām eva) --which has two (dvi) forms (rūpām) (i.e. "i" and "ī")-- combined with that which is merely (mātrarūpeṇa) a "light" (tejas) similar to (kalpa) the flash (vidyotana) of a lightning (vidyut) (i.e. the element "fire" whose body or kula is "r". She) also (ca) (manifests Icchā or Will) combined with that whose nature (ātmanā... eṣanīyena) is firmness (sthairya) (i.e. the element "earth" whose body or kula is "l". From these combinations, the vowels "ṛ, ṝ, ḷ and ḹ" arise. These vowels are not really produced letters but heard sounds) because they are (merely) colored (rañjitatvāt) or tinted (ārūṣitena) by the sounds (śrutyā) "ra" (ra) (and) "la" (la) (i.e. by the letters of fire and earth respectively; note that "ra" is simply "r" --seed letter-- plus "a", and "la" is "l" --seed letter-- plus "a". Not only) because of what was stated in the previous sentence (atas eva), but also inasmuch as (the vowels ṛ, ṝ, ḷ and ḹ) appear (ābhāsatvataḥ) as (subtle) objects (meya) assimilated (ātmīkṛta) to their own (sva) light (prakāśa), they are known as Imperishable (letters) (amṛtarūpeṇa). And (ca) since they are merely (mātrataḥ) tinted (ārūṣaṇa) by the objective (meya) manifestation (ābhāsa), they are not able (asamarthatayā) to give rise (prasava) to other (antara) seed letters (bīja). (As a result,) this group of four (catuṣṭayātmanā rūpeṇa) seed letters (bīja) is designated (ākhya) Eunuch (ṣaṇḍḥa).
(After that, Śakti) manifests the seed letter (bījam) Trikoṇa --i.e. the vowel "e"-- (tri-koṇa) by means of the combination (saṅghaṭṭena) of Icchā --i.e. "i"-- (icchā) with Anuttara --i.e. "a"-- (anuttara) and Ānanda --i.e. "ā"-- (ānanda), which were previously referred to (prokta). And (ca) through the union (yojanayā) of Unmeṣa --i.e. "u"-- (unmeṣa) with Anuttara --i.e. "a"-- (anuttara) and Ānanda --i.e. "ā"-- (ānanda), (She manifests) the letter (kāram) "o" (o), whose nature (rūpam) indicates (upagama) (the appearance of) Kriyāśakti (kriyā-śakti). (Afterward,) by combining (saṅghaṭṭena) these (etad) aforesaid (prokta) groups formed from two (dvaya) seed letters (bīja), --i.e. the groups "a-ā" and "e-o"--, (Śakti) manifests (pradarśya) Ṣaṭkoṇa --i.e. the vowel "ai"-- (ṣaṭkoṇam) and (ca) the seed letter (bījam) Śūla --i.e. the vowel "au"-- (śūla). Because (in the letter "au") there is predominance (pradhānatvāt) of Kriyāśakti (kriyā-śakti) --at its height-- (pūrṇa) pervaded (vyāpta) by Icchāśakti and Jñānaśakti (icchā-jñāna-śakti), (the Goddess manifests that letter) as composed (mayam) of the union or combination (saṅghaṭṭana) of the three (traya) (abovementioned) śakti-s (śakti) (i.e. Icchā, Jñāna and Kriyā).
(Following, Śakti) displays (unmīlya) Bindu (bindum), whose nature (saṅghaṭṭena) is a undivided (eka) Knowledge (vedana) of the universe (viśva), to its very frontiers (indeed) (iyatparyanta). (Afterward, this Śakti) shows (uddarśitavatī) the stage (bhūmim) of Visarga (visarga) consisting (ātmānam) in a couple (dvaya) points (bindu) which are full (maya) of simultaneous (yugapad) outward (bahis) (and) inward (antar) emission (visarjana). (So,) because of all this (which has been mentioned) (atas eva), (the Supreme Goddess) --through (Her) inner (antar) Awareness (vimarśanena)-- shows (darśayati) this (etad) universe (viśvam) as resting (viśrāntam) only (eva) on Anuttara --i.e. the vowel "a"-- (anuttaraḥ); but (tu) by means of (Her) outer (bahis) Awareness (vimarśena), (She) manifests (prapañcayati) --through the śakti-s or powers (śaktibhyaḥ) a-i-u-ṛ-ḷ (a-i-u-ṛ-ḷ)-- five groups (pañcakam) of five letters (each) (pañcaka) --beginning (ādi) with the letter "ka" (ka) and ending (antam) in the letter "ma" (ma)-- as an aggregate (samastam) (of five groups formed from five tattva-s or categories each) --(starting with tattva 36 or earth element) and ending (antam) in Puruṣa --tattva 12-- (puruṣa)--|
And (ca) for each (ekaikasyāḥ) śakti (śakteḥ) (that is, for each of those five letters --a, i, ṛ, ḷ and u--) there is (asti) a group of five (pañca) śakti-s (śaktitvam). Thus (iti), from each (of these śakti-s) (ekaikataḥ) an emergence (udayaḥ) of five (letters) (pañcaka) (is brought about)|
(After that,) from the same śakti-s (eva śaktibhyaḥ) --beginning from "ā" (ābhyaḥ)-- (the Supreme Power) manifests (ābhāsitavatī) the four (caturaḥ) letters (varṇān) known as (ākhyān) Antastha (antastha) (that is, the letters "ya, ra, la and va") --in agreement (anusāreṇa) with the terminology (sañjñā) which is used (ukta) in Śikṣā (the science of phonetics) (śikṣā)-- since they reside (avasthānāt), together with Niyati (niyati) and the other (ādi) Kañcuka-s (kañcukatvena), within (antar) Puruṣa (pumbhūmau). (On the other hand,) in the revealed scriptures (āmnāyeṣu) they are designated (uktān) by means of the term (śabdena) Dhāraṇā (dhāraṇā), because they support (dhāraṇāt) the universe (viśva) by holding (dhāraṇena) the stage (bhūmi) of "limited knower or experient" (pramātṛ). Above (upari) that (Māyātattva) (tad), (the Venerable Śakti) manifests (ābhāsitavatī) the four (caturaḥ) letters (varṇān) known as (abhidhānān) Ūṣmā (ūṣmā) (that is, the letters "śa, ṣa, sa and ha"), since they are displayed (unmiṣitatvāt) on the dissapearance (vigalanena) of difference (bheda) and on the (subsequent) appearance (āpattyā) of non-difference (abheda)|
And (ca) here (atra), (that is, in the Ūṣmā letters, Śakti or I-consciousness) exhibits (pradārśya) ultimately (ante) the completely perfect (paripūrṇam) Amṛta (amṛta) letter (varṇam) (the letter "sa"), which is situated (varti) at the end (paryanta) of the whole (sarva) Manifestation (sṛṣṭi). After (ante) that (tad), (She) shows (pradarśanaṁ kṛtam) the Prāṇabīja (prāṇabīja), (the letter "ha". She does) that (tad) in order to make one realize or recognize (iti pratyabhijñāpayitum) that this universe (viśvam) [whose form (rūpam) comprises (iyat) Vācaka (vācaka) --(words)-- (and) Vācya (vācya) --(objects denoted by those words)-- and consists (mayam) of the expansion (sphāra) of the six (ṣaṭ) courses or paths (adhva)] becomes full-fledged or full-grown (āpyāyita) in Anāhatamaya (anāhatamayam), (an epithet of the letter "ha"), due to Anuttaraśakti (ābhāsitavatī) (the letter "a" or Śiva)|
Therefore (atas eva), the principle or essence (tattvam) of I-consciousness (aham-vimarśasya), whose nature (ātmanaḥ) is the Virility or Power (vīrya) of the Great (mahā) Mantra (mantra), (is as follows): "The universe (viśvam), by means (yuktyā) of Pratyāhāra (pratyāhāra), is permeated (garbhīkṛtam) by Anuttara and Anāhata (anuttarānāhatābhyām) (i.e. the letters "a" and "ha" respectively, which are) certainly (eva) Śiva and Śakti (śivaśaktibhyām). (For that reason,) it --i.e. "the universe"-- only (eva) consists (ātmakam) of This --i.e. "Śiva and Śakti"-- (etad... iti)"|
As (yathā) has been said (uktam) by the verses (pādaiḥ... iti) of Utpaladeva (utpaladeva), our (asmad) eminent (śrīmat) (and) supreme Master (parameṣṭhi):
"The Rest or Repose (viśrāntiḥ) of the Light of Consciousness (prakāśasya) within Itself (ātma) (is) undoubtedly (hi) known (kīrtitaḥ) as the I-concept (aham-bhāvaḥ). That (sā) is certainly (eva ca) called (uktā) Rest or Repose (viśrāntiḥ) inasmuch as it excludes (nirodhataḥ) all (sarva) expectation (apekṣā). Moreover (atha), it is Absolute Freedom (svātantryam), Main (mukhyam) Doership (kartṛtvam) as well as (api ca) Complete Supremacy (īśvaratā... iti)"|
Therefore (tad), that which (yad) (has been called) so far (iyat-paryantam) "the essence (tattvam) of Mātṛkā (mātṛkāyāḥ)", that very thing (tad eva) has been shown (pradarśitam) at the end (ante) through the Kūṭabīja --kṣa letter-- (kūtabījena). (This Kūṭabīja) is a Pratyāhāra (pratyāhāreṇa) of "ka" (ka) letter (kāra) (and) "sa" (sa) letter (kāra). (Thus, that Kūṭabīja) is formed from the combination (sanghaṭṭa) of the essences --sāra-- (sāreṇa) of Anuttara (anuttara) (and) Visarga (visarga) (respectively). Enough (iti-alam) of bringing to light (prakaṭanena) that which is secret (rahasya)!|
(Sambodha, in the aphorism,) is (bhavati) Complete (samyak) Enlightenment (bodhaḥ) consisting (mayaḥ) of an Absorption (samāveśa) into one's own Essential Nature (sva-sva-rūpa), which is a Compact Mass (ghana) of Consciousness (cit) (and) Bliss (ānanda). (Complete Enlightenment) regarding the aforesaid (prokta) group (cakrasya... samūhasya) of powers (śakti) (whose integrants are) Anuttara (anuttara), Ānanda (ānanda), Icchā (icchā), etc. (ādi), (and which) is connected (sambandhinaḥ) with Mātṛkā (mātṛkāyāḥ), whose --i.e. of Mātṛkā-- Efficacy or Power (prabhāvāyāḥ) has been indicated (sūcita) in the Revealed Scriptures (āmnāya) in the following manner (evaṁvidhāyāḥ... iti):
"... There is no (na) knowledge (vidyā) higher (parā) than (that of) Mātṛkā (mātṛkā)"|
This (etad ca) (has been) dealt with (uṭṭankitam) here (iha) through mere (mātreṇa) indication (dik)|
(This has been) certainly (tu) spread (vitatam) (and) revealed (prakāśitam) through the verses (pādaiḥ) of our (asmad) Master (prabhu) in venerable (śrī) Parātriṁśakāvivaraṇa (parātriṁśakāvivaraṇa), Tantrāloka (tantrāloka), etc. (ādau)|
In venerable (śrī) Siddhāmṛta (siddhāmṛte) (it has) also (ca) been declared (uktam) (by Śiva Himself to Pārvatī, his consort):
"Here (atra) that (sā) Kuṇḍalinī (kuṇḍalinī) (is) the Seed (bījam) who is Life (jīva-bhūtā) (and) whose essence is Consciousness (cit-ātmikā). The triad (trikam) whose name is Dhruva --vowel 'a'--, Icchā --vowel 'i'-- and Unmeṣa --vowel 'u'-- (dhruva-icchā-unmeṣa-ākhyam) is born from Her (tad-jam), (and) from that (triad) (tatas), again (punar), (the rest of) letters (varṇāḥ) (arise).
From Visarga (visargāt) (is produced the group of letters) that begins (ādi) in the letter (kāra) "ka" (ka) (and) ends --anta-- (antāt) in the letter (kāra) "sa" (sa). And (ca), (in turn,) that (Visarga) (saḥ) (appears) in five ways (pañcadhā):
(1) Outside, (in the form of the universe) (bahis) and (ca... ca) (2) inside (antar), (3) in the heart (hṛdaye), (4) in Nāda --i.e. in the throat in this case-- (nāde) (and) certainly (atha) (5) in the Supreme (parama) Stage (pade) --i.e. between both of eyebrows--. (Besides,) that (saḥ) Bindu --i.e. Visarga-- (binduḥ) undoubtedly (hi) pervades (vyāpakaḥ) from the heart (hṛdayāt) up to the top (antam) of the skull (mūrdha), (that is), up to the Self (Himself) (ātmani).
However (tu), the mantra-s (mantrāḥ) devoid (vihīnāḥ) of initial (ādi) 'a' (a) (and) final (antya) 'ma' (ma) --i.e. devoid of 'aham' or 'I', viz. Śiva--, are (syuḥ) like (vat) autumnal (śarat) clouds (abhra).
The (essential) characteristic (laksaṇam) of a Guru (guroḥ) (is that) he explains (to his disciples) (ca vedayet) (that Mahāmantra or Great Mantra) whose measure (etāvat) (is as follows:) It begins (ādi) with 'a' (a) (and) ends (antyam) with 'ma' (ma) --i.e. 'Aham' or I, viz. Śiva--. The Knower (jñānī), (that) Divine (devatā-ātmakaḥ) Bhairava (bhairavaḥ), is to be worshipped (pūjyaḥ) like (iva) Myself (saḥ aham).
Seeing that (yatas) --to such a Guru-- any thing (yatkiñcid), whether it be a hymn of praise (śloka), a laudatory song (ghāthā), etc. (ādi), is united or connected (yutam) with (the Mahāmantra or Great Mantra) beginning (ādi) with 'a' (a) (and) ending (antya) with 'ma' (ma); therefore (tasmāt), (such a Guru) knowing (vidan) in that way (tathā), sees (paśyati) everything (sarvam) only (eva) as a Mantra (mantratvena... iti)"|
This (etad) (has been) also (stated) (ca) in the Spandakārikā-s (spande):
"This (iyam) very (sā) Power or Śakti (śaktiḥ) of Śiva (śivasya), whose nature (ātmikā) is activity (kriyā), abides (vartinī) in the paśu or conditioned being (paśu) (and) binds (him) (bandhayitrī). (However, when Śakti) is known or realized (jñātā) as staying (in the aforesaid paśu) (sthā) like the way (mārga) toward one's own Self (sva), produces (upapādikā) success (siddhi)"||
(See Spandakārikā-s III, 16)
(Thus,) through this (quote) (anena eva) has been indicated (sūcitam) (the same idea) but indirectly (bhaṅgyā)||7||
Aphorism 8
ईदृशस्यास्य मातृकाचक्रसम्बोधवतः—
शरीरं हविः॥८॥
सर्वैर्यत्प्रमातृत्वेनाभिषिक्तं स्थूलसूक्ष्मादिस्वरूपं शरीरं तन् महायोगिनः परस्मिंश्चिदग्नौ हूयमानं हविः शरीरप्रमातृताप्रशमनेन सदैव चिन्मातृताभिनिविष्टत्वात्। यदुक्तं श्रीविज्ञानभैरवे
महाशून्यालये वह्नौ भूताक्षविषयादिकम्।
हूयते मनसा साकं स होमः स्रुक्च चेतना॥
इति। श्रीतिमिरोद्घाटेऽपि
यः प्रियो यः सुहृद्बन्धुर्यो दाता योऽतिवल्लभः।
तदङ्गभक्षणाद्देवि ह्युत्पतेद्गगनाङ्गना॥
इति। अत्र हि देहप्रमातृताप्रशमनमेव पिण्डार्थः। श्रीमद्भगवद्गीतास्वपि
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते॥
इति। स्पन्दे तु
यदा क्षोभः प्रलीयेत तदा स्यात्परमं पदम्।
इत्यनेनैव सङ्गृहीतम्। क्षोभो देहाद्यहम्प्रत्ययरूप इति हि तद्वृत्तौ भट्टश्रीकल्लटः॥८॥
Īdṛśasyāsya mātṛkācakrasambodhavataḥ—
Śarīraṁ haviḥ||8||
Sarvairyatpramātṛtvenābhiṣiktaṁ sthūlasūkṣmādisvarūpaṁ śarīraṁ tan mahāyoginaḥ parasmiṁścidagnau hūyamānaṁ haviḥ śarīrapramātṛtāpraśamanena sadaiva cinmātṛtābhiniviṣṭatvāt| Yaduktaṁ śrīvijñānabhairave
Mahāśūnyālaye vahnau bhūtākṣaviṣayādikam|
Hūyate manasā sākaṁ sa homaḥ srukca cetanā||
iti| Śrītimirodghāṭe'pi
Yaḥ priyo yaḥ suhṛdbandhuryo dātā yo'tivallabhaḥ|
Tadaṅgabhakṣaṇāddevi hyutpatedgaganāṅganā||
iti| Atra hi dehapramātṛtāpraśamanameva piṇḍārthaḥ| Śrīmadbhagavadgītāsvapi
Sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare|
Ātmasaṁyamayogāgnau juhvati jñānadīpite||
iti| Spande tu
Yadā kṣobhaḥ pralīyeta tadā syātparamaṁ padam|
ityanenaiva saṅgṛhītam| Kṣobho dehādyahampratyayarūpa iti hi tadvṛttau bhaṭṭaśrīkallaṭaḥ||8||
Of such a (Yogī) (īdṛśasya asya) who has achieved enlightenment (sambodhavataḥ) regarding the group (cakra) of letters (mātṛkā)—
The body (of a person into whom the aforesaid enlightenment was poured) (śarīram) (becomes) an oblation (haviḥ)||8||
The body (śarīram) whose nature (sva-rūpam) is gross --physical-- (sthūla), subtle (sūkṣma), etc. (ādi) (and) which (yad) is sprinkled (abhiṣiktam) with the state of knower --i.e. with I-ness-- (pramātṛtvena) in all (the beings) (sarvaiḥ), in the case of the great Yogī (mahā-yoginaḥ), it (tad) (becomes) an oblation (haviḥ) to be offered (hūyamānam) in the highest (parasmin) fire (agnau) of Consciousness (cit) since he is constantly plunged (sadā eva... abhiniviṣṭatvāt) (in a state where only) Cit --Consciousness-- (cit) is (perceived as) the knower or experient --mātṛ-- (mātṛtā) because of the cessation (praśamanena) (of the notion that) the body (śarīra) is the knower or experient --pramātṛ-- (pramātṛtā)1 |
That (yad) has been expressed (uktam) in venerable Vijñānabhairava (śrī-vijñānabhairave):
"(When the aggregate of) elements (bhūta), senses (akṣa), objects of the senses (viṣaya), etc. (ādikam), along with the mind (manasā sākam), is poured (hūyate) into the fire (vahnau) where there is complete dissolution (ālaye) of the great (mahā) void (śūnya), (then) that (saḥ) (is true) oblation (homaḥ). The ladle (sruk ca) (is) Cetanā (cetanā... iti)2 "||
Also (api) in venerable Timirodghāṭa (śrī-timirodghāṭe):
"(In the case of) one who (yaḥ) (is) dear (priyaḥ), who (yaḥ) (is) a friend (suhṛt), relative (bandhuḥ), donor (dātā), (or) who (yaḥ) (is) greatly beloved (ati-vallabhaḥ), oh goddess (devi), by devouring (bhakṣaṇāt) (the notion that his) body (aṅga) (is) That --the Self-- (tad), the Woman --i.e. the Śakti-- (aṅganā) in the space of Consciousness (gaganā) rises (utpatet) undoubtedly (hi... iti)"||
Here (atra hi), the global (piṇḍa) meaning (arthaḥ) (is) the extinction (praśamana eva) (of the idea that) the body (deha) is the Knower or Experient --Pramātṛ-- (pramātṛtā)|
Even (api) in venerable Bhagavadgītā (śrīmat-bhagavadgītāsu):
"Others (apare) offer (juhvati) all (sarvāṇi) actions (karmāṇi) of the indriya-s --the Powers of perception and action-- (indriya) and (ca) the actions (karmāṇi) of the vital energies (prāṇa) in the fire (agnau) of the Yoga (yoga) of self-control --also "control of mind"-- (ātma-saṁyama) kindled (dīpite) by knowledge (jñāna... iti)"||
(See Bhagavadgītā IV, 27)
In Spandakārikā-s (spande), (the same teaching) has been summarized (saṅgṛhītam) by this (aphorism) (anena eva):
"When (yadā) the agitation (kṣobhaḥ)... thoroughly dissolves (pralīyeta), then (tadā) the Supreme (paramam) State (padam) occurs (syāt... iti)"|
(See Spandakārikā-s I, 9)
"The agitation (kṣobhaḥ) is (rūpaḥ) the idea (pratyaya) that the Self --lit. 'I'-- (aham) is the body (deha), etc. (ādi... iti)", (according to what) venerable (bhaṭṭa-śrī) Kallaṭa (kallaṭaḥ) (wrote) in his commentary (on Spandakārikā-s) (hi tad-vṛttau)||8||
1 In this context the body is not only the physical one, but also the subtle, causal and supracausal bodies. The supracausal body is Bindu, a dot of blue Light where the huge universe appears as a tiny mass of pure Consciousness. This aggregate of four bodies appears generally "sprinkled" with I-ness or ego, i.e. the vast majority of people are convinced that they are their bodies. However, this is not the case regarding a great being, as even the spiritual body (supracausal), which is so subtle in comparison to the physical body, becomes an oblation to be offered to the fire of God just like clarified butter, etc. are offered to the fire during a sacrifice by the priests. Why? Because that holy being has attained the goal of life, having realized that the real knower or experient is Cit (the Supreme Self) and not the body. So, after final Liberation, such a high-souled one is not more interested in the fate of his body. Therefore, he leaves the matter in God's hands.
The divine Self can make him retain his body and this state is called "Jīvanmukti", or else He can make him abandon it (Videhamukti). All in all, those holy beings will stay among the rest of people by retaining all their four bodies, or they will retain three, two or even one (the supracausal body); or else, they will not retain any body and merge with formless Cit. When they retain their four bodies or even one, it is always for the good of people due to the compassion of the Lord. Some of them retain their four bodies for a while, and when they abandon their physical bodies at the moment of death, they retain only the supracausal body to live in Siddhaloka (the world of the perfected beings). Anyway, from the viewpoint of the liberated soul, there is no retaining or discarding bodies at all. It is only from the viewpoint of a limited being sprinkled with I-ness that those processes occur. OK, enough of talking about these mysteries!
2 I will have to explain this complex stanza to you, a little bit at least: The term "ālaye" means "in ālaya". If you search the word "ālaya" in the dictionary, you'll get "receptacle, house, dwelling, etc.". Nonetheless, here it is to be interpreted as "ā + laya" or "completely + dissolution". In other words, the particle "ā" amounts to "samantāt" (wholly, completely, etc.). Anyway, the final result is not "complete dissolution" but "that where there is complete dissolution" as the word works as a Bahuvrīhi (for more information, see Attributive compounds). OK, that interpretation was not a brilliant idea I had when I woke up in the morning today. No, it belongs to the same saint that is now commenting on the present scripture, viz. Kṣemarāja. He composed a commentary on Vijñānabhairava as well. On the stanza 149 (the one that is quoted here), he comments:
"महाशून्यस्य शून्यातिशून्यपदस्य आ समन्ताल्लयो यत्र परतत्त्वात्मनि वह्नौ..." - "Mahāśūnyasya śūnyātiśūnyapadasya ā samantāllayo yatra paratattvātmani vahnau..." — "Into the fire (the highest tattva or category, i.e. Śiva) wherein there is complete dissolution of the great void, viz. of the state of void beyond the void..."
The term "mahāśūnya" or great void is defined by the sage as "शून्यातिशून्यपद" - "śūnyātiśūnyapada" or the state of void beyond the void. Kṣemarāja does not explain this term in depth there, but as he indicates in his commentary on Svacchandatantra (a very important tantric scripture) that "śūnyātiśūnya" (the void beyond the void) is "महामाया" - "Mahāmāyā" (the great Māyā), such an interpretation can be used in this context too. The tattva or category called "Māyā" is the sixth one. This Māyā is a void. As "Mahāmāyā" is operative in the tattva-s 3 to 5, it can be said that she is the void beyond the void indeed. Mahāmāyā produces difference but excludes separation (e.g. I am the universe - i.e. I am different but not separate from it), while Māyā generates both difference and separation (e.g. I am not the universe - i.e. I am different and separate from it). OK, this is clear enough, I think.
"Cetanā" is the "srúk" or ladle, because just like the ladle pours clarified butter, etc. into the fire of a sacrifice, even so Cetanā pours Citta (mind and its progeny in the form of elements, senses, objects of the senses, etc.) into Cit or pure Consciousness (Śiva). Though the term "Cetanā" cannot be translated precisely in English (or any other language), Kṣemarāja mentions that:
"... चेतना विश्वानुसन्धात्री शक्तिरेव स्रुक्..." - "... cetanā viśvānusandhātrī śaktireva sruk..." — "Cetanā, the all-exploring Śakti or Power, is the ladle indeed"
Apart from "exploring", the term "anusandhātrī" means "uniting", in short, Cetanā unites mind, senses, etc. with the Supreme Lord. Good, I have to stop here or this note will be too long. I have only scratched the surface anyway.
Aphorism 9
अस्य च—
ज्ञानमन्नम्॥९॥
यत्पूर्वं ज्ञानं बन्धः (१-२) इत्युक्तं तदद्यमानत्वाद्ग्रस्यमानत्वाद्योगिनामन्नम्। यत्संवादितं प्राक्
मृत्युं च कालं च कलाकलापं विकारजालं प्रतिपत्तिसात्म्यम्।
ऐकात्म्यनानात्म्यवितर्कजातं तदा स सर्वं कवलीकरोति॥
इति।
अथ च यत्स्वरूपविमर्शात्मकं ज्ञानं तदस्यान्नं पूर्णपरितृप्तिकारितया स्वात्मविश्रान्तिहेतुः। तदुक्तं श्रीविज्ञानभैरवे
अत्रैकतमयुक्तिस्थे योत्पद्यते दिनाद्दिनम्।
भरिताकारिता सात्र तृप्तिरत्यन्तपूर्णता॥
इति। युक्तिर्हि तत्र द्वादशोत्तरशतभूमिकाज्ञानरूपैव। एतच्च स्पन्दे
प्रबुद्धः सर्वदा तिष्ठेत्...।
इत्यनया कारिकया सङ्गृहीतम्॥९॥
Asya ca—
Jñānamannam||9||
Yatpūrvaṁ jñānaṁ bandhaḥ (1-2) ityuktaṁ tadadyamānatvādgrasyamānatvādyogināmannam| Yatsaṁvāditaṁ prāk
Mṛtyuṁ ca kālaṁ ca kalākalāpaṁ vikārajālaṁ pratipattisātmyam|
Aikātmyanānātmyavitarkajātaṁ tadā sa sarvaṁ kavalīkaroti||
iti|
Atha ca yatsvarūpavimarśātmakaṁ jñānaṁ tadasyānnaṁ pūrṇaparitṛptikāritayā svātmaviśrāntihetuḥ| Taduktaṁ śrīvijñānabhairave
Atraikatamayuktisthe yotpadyate dināddinam|
Bharitākāritā sātra tṛptiratyantapūrṇatā||
iti| Yuktirhi tatra dvādaśottaraśatabhūmikājñānarūpaiva| Etacca spande
Prabuddhaḥ sarvadā tiṣṭhet...|
ityanayā kārikayā saṅgṛhītam||9||
And (ca) of this (Yogī) (asya)—
The (limited) knowledge (jñānam) (is) the food (annam)||9||
That (limited knowledge) (tad) which (yad) has been described (uktam) previously (pūrvam) (in this way:) "The (limited or contracted) knowledge (jñānam) (is) bondage (bandhaḥ... iti)" by the second (aphorism) of the first Section (1-2), (is) the Yogī's (yoginām) food (annam) because it is eaten (or) devoured (by him) (adyamānatvāt grasyamānatvāt)1 |
(That teaching) is in agreement with (saṁvāditam) what (yad) (has been) formerly (prāñc) (declared in the following stanza of Bhargaśikhā):
"Then (tadā), (when there is such a disappearance of the universe,) he --the sublime Yogī-- (saḥ) devours (kavalī-karoti) everything (sarvam) --viz. he becomes one with everything--, (whether it is) death (mṛtyum) and (ca... ca) time --Kāla is also the deity presiding death-- (kālam), the bundle (kalāpam) of activities (kalā), the network (jālam) of changes (vikāra), identification (sātmyam) with knowledge (of objects) (pratipatti), the multitude (jātam) of thoughts (vitarka) of oneness (with the Supreme Self) (aika-ātmya) (or) manifoldness (nānā-ātmya... iti)"||
Moreover, (there is another purport for this aphorism within the scope of the abovementioned meaning) (atha ca): That (tad) knowledge (jñāna) which (yad) consists of (ātmakam) Self-consciousness (sva-rūpa-vimarśa) (is) his (asya) food (annam) (since,) by bringing about (kāritayā) full (pūrṇa) satisfaction (paritṛpti), (it becomes) the cause (hetuḥ) of rest (viśrānti) in one's own (sva) Self (ātma)|
That (tad) is declared (uktam) in venerable (śrī) Vijñānabhairava (vijñānabhairave):
"The satisfaction (sā... tṛptiḥ) causing plenitude (bharitā-kāritā) that (yā) arises (utpadyate) day to day (dināt dinam) in him who is established (sthe)2 in one of many (ekatama) Yukti-s (or Yoga-s) (yukti) here (atra) --i.e. among those concentration techniques taught in this scripture--, (constitutes,) in this respect (atra), absolute (atyanta) perfection (pūrṇatā... iti)"||
(The term) Yukti (yuktiḥ), (as a whole,) means (rūpā eva) in that (stanza) (tatra) the knowledge (jñāna) of one hundred and twelve (dvādaśa-uttara-śata) stages or degrees (of Yoga) (bhūmikā) indeed (hi)3 |
This (etad ca) has been summarized (saṅgṛhītam) by this (anayā) aphorism (kārikayā):
"... one should always remain (sarvadā tiṣṭhet) awake (prabuddhaḥ)..."||4
(See Spandakārikā-s III, 12)
||9||
1 "To devour" in a Trika's context is the same thing as "to realize unity". For example, "to devour the limited knowledge" is "to realize that oneself is it". When there is not "another" bothering you, the conflict ceases and peace is obtained. This is confirmed by III,12 in Spandakārikā-s, which the commentator will quote at the end of his commentary on the present aphorism.
2 Kṣemarāja comments in a short way on this stanza of Vijñānabhairava:
"एकतमयुक्तिस्थे योगिनि इति शेषः॥१४८॥" - "Ekatamayuktisthe yogini iti śeṣaḥ||148||" — "In him who is established in one of many Yukti-s (or Yoga-s), i.e. in the Yogī. This is to be supplied (to the stanza to complete the sense)||148||"
3 Vijñānabhairava is famous for its containing 112 kinds of concentration techniques.
4 Yes, you can go to III,12 in Spandakārikā-s and read the entire stanza. Anyway, I am adding its translation here:
"Beholding all that is within the range of one's own perception by knowledge, one should always remain awake (and) put all in one place --i.e. in Spanda--. Consequently, he is not pressed or afflicted by another||12||"
Aphorism 10
यदा त्वेवं सततावहितो न भवति तदा ज्ञानवतोऽप्यस्यावधानावलेपात्—
विद्यासंहारे तदुत्थस्वप्नदर्शनम्॥१०॥
प्रोक्तज्ञानस्फाररूपायाः शुद्धविद्यायाः संहारे निमज्जने तदुत्थस्य क्रमात्क्रमन्यक्कृतविद्यासंस्कारस्य स्वप्नस्य भेदमयस्य विकल्पप्रपञ्चरूपस्य दर्शनं स्फुटमुन्मज्जनं भवति। तदुक्तं श्रीमालिनीविजये
न चैतदप्रसन्नेन शङ्करेणोपदिश्यते।
कथञ्चिदुपदिष्टेऽपि वासना नैव जायते॥
इत्युपक्रम्य
वासनामात्रलाभेऽपि योऽप्रमत्तो न जायते।
तमनित्येषु भोगेषु योजयन्ति विनायकाः॥
इति। तदेतत्
अन्यथा तु स्वतन्त्रा स्यात्सृष्तिस्तद्धर्मकत्वतः।
सततं लौकिकस्येव जाग्रत्स्वप्नपदद्वये॥
इत्यनेन स्पन्दे सङ्गृहीतम्। अतश्च नित्यं शुद्धविद्याविमर्शनपरेणैव योगिना भाव्यमित्युपदिष्टं भवति। यथोक्तम्
तस्मान्न तेषु संसक्तिं कुर्वीतोत्तमवाञ्छया।
इति श्रीपूर्वे। श्रिस्पन्देऽपि
अतः सततमुद्युक्तः स्पन्दतत्त्वविविक्तये।
जाग्रदेव निजं भावमचिरेणाधिगच्छति॥
इति। एवं चित्तं मन्त्रः (२-१) इत्यतः प्रभृति मन्त्रवीर्यमुद्रावीर्यानुसन्धिप्रधानम्
उच्चाररहितं वस्तु चेतसैव विचिन्तयन्।
यं समावेशमाप्नोति शाक्तः सोऽत्राभिधीयते॥
इत्याम्नातं शाक्तोपायं विविच्यावधानावलिप्तं प्रति विद्यासंहारे तदुत्थस्वप्नदर्शनम् (२-१०) इति सूत्रेणैतदनुषङ्गेणाणवोपायप्रतिपादनस्यावकाशो दत्तः। इति शिवम्॥१०॥
Yadā tvevaṁ satatāvahito na bhavati tadā jñānavato'pyasyāvadhānāvalepāt—
Vidyāsaṁhāre tadutthasvapnadarśanam||10||
Proktajñānasphārarūpāyāḥ śuddhavidyāyāḥ saṁhāre nimajjane tadutthasya kramātkramanyakkṛtavidyāsaṁskārasya svapnasya bhedamayasya vikalpaprapañcarūpasya darśanaṁ sphuṭamunmajjanaṁ bhavati| Taduktaṁ śrīmālinīvijaye
Na caitadaprasannena śaṅkareṇopadiśyate|
Kathañcidupadiṣṭe'pi vāsanā naiva jāyate||
ityupakramya
Vāsanāmātralābhe'pi yo'pramatto na jāyate|
Tamanityeṣu bhogeṣu yojayanti vināyakāḥ||
iti| Tadetat
Anyathā tu svatantrā syātsṛṣtistaddharmakatvataḥ|
Satataṁ laukikasyeva jāgratsvapnapadadvaye||
ityanena spande saṅgṛhītam| Ataśca nityaṁ śuddhavidyāvimarśanapareṇaiva yoginā bhāvyamityupadiṣṭaṁ bhavati| Yathoktam
Tasmānna teṣu saṁsaktiṁ kurvītottamavāñchayā|
iti śrīpūrve| Śrispande'pi
Ataḥ satatamudyuktaḥ spandatattvaviviktaye|
Jāgradeva nijaṁ bhāvamacireṇādhigacchati||
iti| Evaṁ cittaṁ mantraḥ (2-1) ityataḥ prabhṛti mantravīryamudrāvīryānusandhipradhānam
Uccārarahitaṁ vastu cetasaiva vicintayan|
Yaṁ samāveśamāpnoti śāktaḥ so'trābhidhīyate||
ityāmnātaṁ śāktopāyaṁ vivicyāvadhānāvaliptaṁ prati vidyāsaṁhāre tadutthasvapnadarśanam (2-10) iti sūtreṇaitadanuṣaṅgeṇāṇavopāyapratipādanasyāvakāśo dattaḥ| Iti śivam||10||
But (tu) when (yadā) (the Yogī) is (bhavati) not (na) thus (evam) attentive (avahitaḥ) constantly (satata), then (tadā) even (api) in the case of (this) knower (of the Self) (jñānavataḥ), (it occurs what the following aphorism teaches,) owing to the flagging or weakening (avalepāt) of his (asya) attention (avadhāna)—
On the submergence (saṁhāre) of the (Pure) Knowledge (vidyā), there is appearance (darśanam) of mental modifications (like in a dream) (svapna) arising (uttha) because of it (tad), (that is, "arising because of the previous submergence of the Pure Knowledge")||10||
On the submergence (saṁhāre) (or) immersion (nimajjane) of the Pure Knowledge (śuddha-vidyāyāḥ), which is (rūpāyāḥ) an expansion (sphāra) of the aforesaid (prokta) knowledge (jñāna) --the one mentioned in the previous aphorism--1 , there is (bhavati) appearance (darśanam) (or) clear (sphuṭam) emergence (unmajjanam) of svapna --lit. dream-- (svapnasya), i.e. of the manifold manifestation (prapañca), full (mayasya) of differences (bheda), of mental modifications (vikalpa) (like in a dream. That svapna) arises because of it (tad-utthasya), viz. because of the residual impressions (saṁskārasya) of (Pure) Knowledge (vidyā) fading away (nyakkṛta) in a gradual manner (kramāt-krama)2 |
That (tad) is declared (uktam) in venerable Mālinīvijayatantra (śrī-mālinīvijaye) (by the Lord), beginning (with the following) (upakramya) (while He talks about the attainment of Śivatā or the state of Śiva which is the same as the emergence of Pure Knowledge):
"This (etad) is taught (upadiśyate) by Śaṅkara --i.e. Śiva-- (śaṅkareṇa) when He is pleased indeed (na ca... aprasannena)!3 (But) even (api) when it is taught (upadiṣṭe) somehow or other (kathañcid), the impression (of that Pure Knowledge or state of Śiva) (vāsanā) does not (na eva) remain (jāyate... iti)"||
(Afterward, it is stated in Mālinīvijayatantra that:)
"(However,) to the one who (yaḥ... tam) does not (na) stay (jāyate) attentive (apramattaḥ) even when (api) he achieves --lit. on the achievement-- (lābhe) merely (mātra) latent impressions (generating limited supernatural powers) (vāsanā), the Vināyaka-s --a certain kind of demons-- (vināyakāḥ) urge and impel (yojayanti) to transient (anityeṣu) enjoyments (bhogeṣu... iti)"||
That very (instruction) (tad etad) has been summarized (saṅgṛhītam) by this (aphorism) (anena) in Spandakārikā-s (spande):
"Otherwise (anyathā tu)4 , the manifesting Power (sṛṣṭiḥ), according to its (tad) characteristics (dharmakatvataḥ), is (syāt) always (satatam) free (svatantrā) (to act) as (iva) in the case of the common people (laukikasya), during the two (dvaye) states (pada) of wakefulness (jāgrat) (and) dream (svapna)"||
(See Spandakārikā-s III, 3)
For this very (reason) (atas ca), it is (bhavati) taught (upadiṣṭam) (that) "(the act of remaining in his essential nature) is to be always performed (nityam... bhāvyam) by the Yogī (yoginā) whose chief object (pareṇa eva) is the awareness (vimarśana) of Pure (śuddha) Knowledge (vidyā... iti)"|
According to what has been stated (yathā-uktam) in venerable Pūrva --i.e. in Mālinīvijayatantra-- (śrī-pūrve) --in the third line that closes the above stanza beginning with "(However,) to the one who does not stay attentive..."--:
"Therefore (tasmāt), by means of (his) desire (vāñchayā) for (reaching) the Highest Reality (uttama), (such a Yogī) should not get in close contact (na... saṁsaktim kurvīta) with those (transient enjoyments) (teṣu... iti)"|
Also (api), in Spandakārikā-s (spande) (it has been said:)
"For this reason (atas), he who (is) constantly (satatam) prepared (udyuktaḥ) for discerning (viviktaye) the principle (tattva) of Spanda (spanda), attains (adhigacchati) his own (nijam) (essential) state or nature (bhāvam) quickly (acireṇa), (even in) wakefulness (jāgrat eva... iti)"||
(See Spandakārikā-s I, 21)
Thus (evam), (the Second Section,) beginning with this (aphorism) (atas prabhṛti): "The mind (of someone who constantly ponders over the Highest Reality) (cittam) (is) the Mantra (mantraḥ... iti)" —aphorism 1 of the second Section (2-1)—, (firstly) shows --lit. "after showing" or "showing"-- (vivicya) that Śāktopāya (śākta-upāyam), which is defined by the revealed scriptures --Āgama-s-- (āmnātam) (in the following manner:)
"The one who ponders (vicintayan) by (his) mind (cetasā eva) over the Reality (vastu) which is not within the range (rahitam) of utterance (uccāra) obtains (āpnoti) an absorption (in the Supreme Self) (yam samāveśam). Here (atra), that (absorption) (saḥ) is to be considered (abhidhīyate) as śākta --i.e. attained through Śāktopāya-- (śāktaḥ... iti)"||
(See Mālinīvijayatantra II, 22)
is mainly related (pradhānam) to the intensive awareness (anusandhi) of the potency (vīrya... vīrya) of mantra and mudrā (mantra... mudrā). (Afterward,) by the (last) aphorism (of the current Section) (sūtreṇa) —aphorism 10 of the second Section (2-10)—: "On the submergence (saṁhāre) of the (Pure) Knowledge (vidyā), there is appearance (darśanam) of mental modifications (like in a dream) (svapna) arising (uttha) because of it (tad... iti), (that is, "arising because of the previous submergence of the Pure Knowledge")", which is directed (prati) toward (a seeker) with a weak attention (avadhāna-avaliptam), an opportunity (avakāśaḥ) is given (dattaḥ) in this connection (etad-anuṣaṅgeṇa) for presenting (pratipādanasya) Āṇavopāya (āṇava-upāya), (i.e. the upāya or means that is dealt with in the next Section)5 |
May there be welfare (for all beings) (iti śivam)!||10||
1 Pure Knowledge is nothing but an expansion of the limited knowledge, or else the latter is a contraction of the former. If someone thinks that both are different from each other, he has not still realized the core of Reality.
2 Of course, my translation of the last portion was an adaptative one since the structure in English is not equal to the one in Sanskrit. Literally in Sanskrit it reads: "tadutthasya kramātkramanyakkṛtavidyāsaṁskārasya" - "of the one which arises because of it, of the one in which the residual impressions of Knowledge are fading away in a gradual manner". As this is right in Sanskrit but difficult to be read in English, I had to arrange the sentence in a different way and also add terms in parentheses to complete the sense: "(That svapna) arises because of it, viz. because of the residual impressions of (Pure) Knowledge fading away in a gradual manner".
3 The phrase "Na ca... aprasannena", when translated literally, means: "Not... by one who is not pleased". The particle "ca" here does not mean "and" (the conjunction), but it works as a mere expletive adding emphasis to the expression but remaining untranslated. In turn, when there is the combination of "na + na" or "na + a privative particle", the result is a strong affirmation. The privative particle in this case is "a" in "a-prasannena". Hence I translated everything in affirmative and added "indeed" for the sake of adding more emphasis: "when He is pleased indeed!". Oh well, just a grammatical comment for Sanskrit students wondering why I did all that.
4 "Otherwise", that is, "when the Yogī neglects his entreaty and stops being conscious of his essential nature". Read the previous two aphorisms in Spandakārikā-s to fully understand the meaning here.
5 The last aphorism of this section gives the opportunity or occasion (anuṣaṅga) for presenting Āṇavopāya since it indicates that Śuddhavidyā or Pure Knowledge has disappeared. Pure Knowledge is vital for being successful in Śāktopāya, but the seeker whose attention is weak loses sight of that Śuddhavidyā. So, what method or upāya will a seeker resort to? The response is: Āṇavopāya. This is the meaning.
End of Section II
आदितः सूत्रसङ्ख्या॥३२॥
इति श्रीमन्माहेश्वराचार्याभिनवगुप्तपादपद्मोपजीविश्रीक्षेमराजविरचितायां शिवसूत्रविमर्शिन्यां शाक्तोपायप्रकाशनं नाम द्वितीय उन्मेषः॥२॥
Āditaḥ sūtrasaṅkhyā||32||
Iti śrīmanmāheśvarācāryābhinavaguptapādapadmopajīviśrīkṣemarājaviracitāyāṁ śivasūtravimarśinyāṁ śāktopāyaprakāśanaṁ nāma dvitīya unmeṣaḥ||2||
From the beginning (of the scripture) (āditaḥ), the number (saṅkhyā) of aphorisms (sūtra) (now adds up to) thirty-two (32) --22 of the first Section and 10 of the second Section--||
Here ends (iti) the second (dvitīyaḥ) Section (unmeṣaḥ) called (nāma) Śāktopāyaprakāśana --(the Section) revealing the means that pertains to Śakti-- (śākta-upāya-prakāśanam), in Śivasūtravimarśinī (śivasūtravimarśinyām) written (viracitāyām) by venerable (śrī) Kṣemarāja (kṣemarāja) dependant (upajīvi) on the lotus feet --i.e. feet beautiful like a lotus-- (pāda-padma) of the eminent (śrīmat) spiritual preceptor (ācārya) Abhinavagupta (abhinavagupta), the devotee of Maheśvara, the Great Lord --epithet of Śiva-- (māheśvara)||2||
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