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Tantrāloka (Tantraloka): Chapter 10 - stanzas 1 to 151 - Non-dual Shaivism of Kashmir
Tattvabhedanam
Introduction
This is the first set of stanzas (from the stanza 1 to the stanza 151) of the tenth chapter (called Tattvabhedanam).
This work was written by the great Master Abhinavagupta and is a compendium of Tantra in all its facets. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.
This treatise whose name is Tantrāloka is a complete encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.
Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!
Keeping the above in mind, now read Tantrāloka 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.
Stanzas 1 to 17
अथ श्रीतन्त्रालोके दशममाह्निकम्।
Atha śrītantrāloke daśamamāhnikam|
Here begins (atha) the tenth (daśamam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
उच्यते त्रिकशास्त्रैकरहस्यं तत्त्वभेदनम्॥१॥
Ucyate trikaśāstraikarahasyaṁ tattvabhedanam||1||
The division of the categories (tattva-bhedanam) is said to be (ucyate) the only secret of the Trika scriptures --or 'of the Trika scripture', in singular, which refers to Mālinīvijayottaratantra-- (trika-śāstra-eka-rahasyam) --another possible translation would be: 'The division of the categories, which is the only secret of the Trika scriptures, is declared (now)'--||1||
एषाममीषां तत्त्वानां स्ववर्गेष्वनुगामिनाम्।
भेदान्तरमपि प्रोक्तं शास्त्रेऽत्र श्रीत्रिकाभिधे॥२॥
Eṣāmamīṣāṁ tattvānāṁ svavargeṣvanugāminām|
Bhedāntaramapi proktaṁ śāstre'tra śrītrikābhidhe||2||
Here (atra), in the scripture (śāstre) called venerable Trika --i.e. Mālinīvijayottaratantra-- (śrī-trika-abhidhe), it is declared (proktam) even (api) another division (bheda-antaram) of these very (eṣām amīṣām) categories (tattvānām) which tally with (anugāminām) their own groups (sva-vargeṣu)||2||
शक्तिमच्छक्तिभेदेन धराद्यं मूलपश्चिमम्।
भिद्यते पञ्चदशधा स्वरूपेण सहानरात्॥३॥
कलान्तं भेदयुग्घीनं रुद्रवत्प्रलयाकलः।
तद्वन्माया च नवधा ज्ञाकलाः सप्तधा पुनः॥४॥
मन्त्रास्तदीशाः पाञ्चध्ये मन्त्रेशपतयस्त्रिधा।
शिवो न भिद्यते स्वैकप्रकाशघनचिन्मयः॥५॥
Śaktimacchaktibhedena dharādyaṁ mūlapaścimam|
Bhidyate pañcadaśadhā svarūpeṇa sahānarāt||3||
Kalāntaṁ bhedayugghīnaṁ rudravatpralayākalaḥ|
Tadvanmāyā ca navadhā jñākalāḥ saptadhā punaḥ||4||
Mantrāstadīśāḥ pāñcadhye mantreśapatayastridhā|
Śivo na bhidyate svaikaprakāśaghanacinmayaḥ||5||
(The group of categories) starting with the earth element --category 36-- (dharā-ādyam) and ending in Mūlaprakṛti --category 13-- (mūla-paścimam) is divided (bhidyate) into fifteen (pañcadaśadhā), together with (saha) the essential nature (svarūpeṇa), according to the divisions of śakti --power-- and possessor of śakti (śaktimat-śakti-bhedena). (The group of categories) from Nara or Puruṣa --category 12-- (ā-narāt) up to Kalā --category 7-- (kalā-antam) is devoid of a couple of divisions (bheda-yuk-hīnam). There are eleven divisions (rudravat) (when) the Pralayākala (pralaya-akalaḥ) (appears), and (ca) likewise (tadvat) Māyā (māyā). There are nine divisions --lit. in nine ways-- (navadhā) (when) the Vijñānākala-s (jña-akalāḥ) (appear). However (punar), there are seven divisions --lit. in seven ways-- (saptadhā) (when) the Mantra-s (mantrāḥ) (appear), five divisions (pāñcadhye) (for) the lords of that --i.e. for the Mantreśvara-s or the lords of Mantra-- (tad-īśāḥ) (and) three divisions --lit. in three ways-- (tridhā) (for) the lords of the lords of Mantra --i.e. Mantramaheśvara or the great lords of Mantra--- (mantra-īśa-patayaḥ). Śiva (śivaḥ), who is only Consciousness (appearing as) a compact mass of His only Light (sva-eka-prakāśa-ghana-cit-mayaḥ), is not divided (na bhidyate)||3-5||
शिवो मन्त्रमहेशेशमन्त्रा अकलयुक्कली।
शक्तिमन्तः सप्त तथा शक्तयस्तच्चतुर्दश॥६॥
स्वं स्वरूपं पञ्चदशं तद्भूः पञ्चदशात्मिका।
तथाहि तिस्रो देवस्य शक्तयो वर्णिताः पुरा॥७॥
ता एव मातृमामेयत्रैरूप्येण व्यवस्थिताः।
परांशो मातृरूपोऽत्र प्रमाणांशः परापरः॥८॥
मेयोऽपरः शक्तिमांश्च शक्तिः स्वं रूपमित्यदः।
तत्र स्वरूपं भूमेर्यत्पृथग्जडमवस्थितम्॥९॥
मातृमानाद्युपाधिभिरसञ्जातोपरागकम्।
सकलादिशिवान्तैस्तु मातृभिर्वेद्यतास्य या॥१०॥
शक्तिमद्भिरनुद्भूतशक्तिभिः सप्त तद्भिदः।
सकलादिशिवान्तानां शक्तिषूद्रेचितात्मसु॥११॥
वेद्यताजनिताः सप्त भेदा इति चतुर्दश।
सकलस्य प्रमाणांशो योऽसौ विद्याकलात्मकः॥१२॥
सामान्यात्मा स शक्तित्वे गणितो नतु तद्भिदः।
लयाकलस्य मानांशः स एव परमस्फुटः॥१३॥
ज्ञानाकलस्य मानं तु गलद्विद्याकलावृति।
अशुद्धविद्याकलनाध्वंससंस्कारसङ्गता॥१४॥
प्रबुभुत्सुः शुद्धविद्या मन्त्राणां करणं भवेत्।
प्रबुद्धा शुद्धविद्या तु तत्संस्कारेण सङ्गता॥१५॥
मानं मन्त्रेश्वराणां स्यात्तत्संस्कारविवर्जिता।
मानं मन्त्रमहेशानां करणं शक्तिरुच्यते॥१६॥
स्वातन्त्र्यमात्रसद्भावा या त्विच्छाशक्तिरैश्वरी।
शिवस्य सैव करणं तया वेत्ति करोति च॥१७॥
Śivo mantramaheśeśamantrā akalayukkalī|
Śaktimantaḥ sapta tathā śaktayastaccaturdaśa||6||
Svaṁ svarūpaṁ pañcadaśaṁ tadbhūḥ pañcadaśātmikā|
Tathāhi tisro devasya śaktayo varṇitāḥ purā||7||
Tā eva mātṛmāmeyatrairūpyeṇa vyavasthitāḥ|
Parāṁśo mātṛrūpo'tra pramāṇāṁśaḥ parāparaḥ||8||
Meyo'paraḥ śaktimāṁśca śaktiḥ svaṁ rūpamityadaḥ|
Tatra svarūpaṁ bhūmeryatpṛthagjaḍamavasthitam||9||
Mātṛmānādyupādhibhirasañjātoparāgakam|
Sakalādiśivāntaistu mātṛbhirvedyatāsya yā||10||
Śaktimadbhiranudbhūtaśaktibhiḥ sapta tadbhidaḥ|
Sakalādiśivāntānāṁ śaktiṣūdrecitātmasu||11||
Vedyatājanitāḥ sapta bhedā iti caturdaśa|
Sakalasya pramāṇāṁśo yo'sau vidyākalātmakaḥ||12||
Sāmānyātmā sa śaktitve gaṇito natu tadbhidaḥ|
Layākalasya mānāṁśaḥ sa eva paramasphuṭaḥ||13||
Jñānākalasya mānaṁ tu galadvidyākalāvṛti|
Aśuddhavidyākalanādhvaṁsasaṁskārasaṅgatā||14||
Prabubhutsuḥ śuddhavidyā mantrāṇāṁ karaṇaṁ bhavet|
Prabuddhā śuddhavidyā tu tatsaṁskāreṇa saṅgatā||15||
Mānaṁ mantreśvarāṇāṁ syāttatsaṁskāravivarjitā|
Mānaṁ mantramaheśānāṁ karaṇaṁ śaktirucyate||16||
Svātantryamātrasadbhāvā yā tvicchāśaktiraiśvarī|
Śivasya saiva karaṇaṁ tayā vetti karoti ca||17||
The possessors of śakti (śaktimantaḥ) (are) seven (sapta): Śiva (śivaḥ), great lords of Mantra, lors of Mantra and Mantra-s (mantra-mahā-īśa-īśa-mantrāḥ), the couple of powerless (ones) --viz. Vijñānākala and Pralayākala-- (akala-yuk) (and) the one endowed with power --i.e. Sakala-- (kalī). And (tath) (along with their seven) śakti-s (śaktayaḥ), that (tad) (amounts to) fourteen (caturdaśa). The fifteenth one (pañcadaśam) (is) their own (svam) essential nature (svarūpam). Therefore (tad), the earth element (bhūr) is fifteenfold (pañcadaśa-ātmikā).
In this way (tathā hi), those three very (tisraḥ... tāḥ eva) Powers (śaktayaḥ) of God (devasya) --viz. Parā, Parāparā and Aparā--, which were described (varṇitāḥ) previously (purā), are established (vyavasthitāḥ) in the threefold form of knower, knowledge/means of knowledge and knowable (mātṛ-mā-meya-trairūpyeṇa).
Here (atra), the 'knower' --also called experient or subject-- (mātṛ-rūpaḥ) (is) a portion/aspect of Parā --i.e. the Supreme Power-- (parā-aṁśaḥ). The portion/aspect 'knowledge/means of knowledge' (pramāṇa-aṁśaḥ) (is related to) Parāparā --viz. the Supreme-nonSupreme Power-- (parā-aparaḥ). The 'knowable' (meyaḥ) (pertains to) Aparā --i.e. the nonSupreme Power-- (aparaḥ). Also (ca), (knower, knowledge/means of knowledge and knowable are respectively) the possessor of śakti (śaktimān), śakti --the power-- (śaktiḥ) (and) the essential nature (svam rūpam iti). That! (adas).
There (tatra), the essential nature (svarūpam) of the earth element (bhūmeḥ) (is) that which (yad) is insentient/inert (jaḍam) (and) remains (avasthitam) separately (pṛthak) when the influence by the attributes/limiting adjuncts such as knower, knowledge/means of knowledge, etc. has not appeared (yet) (mātṛ-māna-ādi-upādhibhiḥ asañjāta-uparāgakam).
But (tu) objectivity (vedyatā... yā) of this is divided into --lit. 'of this which is dividing that' or 'of this... its divisions', if this makes any sense-- (asya... tad-bhidaḥ) seven (sapta) by the knowers (mātṛbhiḥ) starting with Sakala and ending in Śiva (sakala-ādi-śiva-antaiḥ) who are the possessors of śakti (śakti-madbhiḥ) when (such) śakti-s or powers have not (yet) arisen (anudbhūta-śaktibhiḥ). (Other) seven (sapta) divisions (bhedāḥ) are brought about by (that) objectivity (vedyatā-janitāḥ) when the śakti-s or powers (śaktiṣu) (of the knowers) beginning with Sakala and ending in Śiva (sakala-ādi-śiva-antānām) are preponderant (udrecita-ātmasu). Thus (iti), (the divisions of the earth element total) fourteen (caturdaśa).
That (asau) portion or aspect of knowledge/means of knowledge (pramāṇa-aṁśaḥ) which (yaḥ) belongs to the Sakala (sakalasya) (is) the generic Vidyā and Kalā --limited knowledge and action-- (vidyā-kalā-ātmakaḥ... sāmānya-ātmā). That (saḥ) is considered (gaṇitaḥ) to be (his) power (śaktitve) and not (na tu) the divisions of that ---of Vidyā and Kalā-- (tad-bhidaḥ). That (saḥ) very (eva) portion or aspect of knowledge/means of knowledge (māna-aṁśaḥ) belongs to the Pralayākala (too) (layākalasya), but (param) it is unmanifest --lit. indistinct-- (asphuṭaḥ). Nonetheless (tu), knowledge/means of knowledge (mānam) as the coverings (called) Vidyā and Kalā (vidyā-kalā-āvṛti) of the Vijñānākala (jñāna-akalasya) is vanishing (galat). The instrument (of perception) (karaṇam) of the Mantra-s (mantrāṇām) is (bhavet) Śuddhavidyā --lit. Pure Knowledge, i.e. the irresistible Will of Śiva-- (śuddha-vidyā) which is desirous to awaken (prabubhutsuḥ) (and which) is connected with latent impressions of the destruction of impure Vidyā and Kalā (aśuddha-vidyā-kalanā-dhvaṁsa-saṁskāra-saṅgatā). Knowledge/means of knowledge (mānam) of the lords of the Mantra (mantra-īśvarāṇām) is (syāt) the awakened (prabuddhā) Śuddhavidyā (śuddha-vidyā) but (tu) (still somehow) connected (saṅgatā) with the latent impression(s) of that --i.e. of the destruction of impure Vidyā and Kalā-- (tad-saṁskāreṇa). Knowledge/means of knowledge (mānam) of the great lords of the Mantra (mantra-mahā-īśānām) (is the awakened Śuddhavidyā but now) devoid of the latent impression(s) of that --viz. of the destruction of impure Vidyā and Kalā-- (tad-saṁskāra-vivarjitā). (This awakened Śuddhavidyā) is said to be (ucyate) (their) instrument (of perception) (karaṇam), (their) śakti or power (śaktiḥ). The instrument (of perception) (karaṇam) of Śiva (śiva) (is) Her (sā), the Majestic (aiśvarī) Power of Will (icchā-śaktiḥ) whose real being is only Absolute Freedom (svātantrya-mātra-sadbhāvā yā). By means of Her --of the Power of Will-- (tayā), He knows (vetti) and (ca) does (karoti)||6-17||
Stanzas 18 to 20
आ शिवात्सकलान्तं ये मातारः सप्त ते द्विधा।
न्यग्भूतोद्रिक्तशक्तित्वात्तद्भेदो वेद्यभेदकः॥१८॥
Ā śivātsakalāntaṁ ye mātāraḥ sapta te dvidhā|
Nyagbhūtodriktaśaktitvāttadbhedo vedyabhedakaḥ||18||
The seven (sapta te) knowers (mātāraḥ) who (ye) (range) from Śiva (āśivāt) down to Sakala (sakala-antam) (are) of two kinds (dvidhā) since (their) power can be (either) low (or) prominent --I was literal to the bones; what Abhinavagupta meant by that is that their power can be inactive/latent or active-- (nyagbhūta-udrikta-śaktitvāt). That difference (tad-bhedaḥ) divides the vedya or knowable (too) (vedya-bhedakaḥ)||18||
तथाहि वेद्यता नाम भावस्यैव निजं वपुः।
चैत्रेण वेद्यं वेद्मीति किं ह्यत्र प्रतिभासताम्॥१९॥
Tathāhi vedyatā nāma bhāvasyaiva nijaṁ vapuḥ|
Caitreṇa vedyaṁ vedmīti kiṁ hyatra pratibhāsatām||19||
In this way (tathā hi), what is called (nāma) perceptibility (vedyatā) (is) the very nature (nijam vapus) of an entity --i.e. an object-- (bhāvasya eva).
(If this is so,) what (kim hi) would appear (pratibhāsatām) here (atra)?: "I know --i.e. I perceive-- (vedmi) (the blue color) that is perceived (vedyam) by Caitra --Mr. so-and-so-- (caitreṇa... iti)"||19||
ननु चैत्रीयविज्ञानमात्रमत्र प्रकाशते।
वेद्यताख्यस्तु नो धर्मो भाति भावस्य नीलवत्॥२०॥
Nanu caitrīyavijñānamātramatra prakāśate|
Vedyatākhyastu no dharmo bhāti bhāvasya nīlavat||20||
An objection/doubt (nanu): Here (atra) only the consciousness of Caitra (caitrīya-vijñāna-mātram) becomes manifested (prakāśate). What is called perceptibility (vedyatā-ākhyaḥ tu) does not appear (no... bhāti) as a quality (dharmaḥ) of an entity (bhāvasya), as blue color (is) (nīla-vat)||20||
Stanzas 21 to 35
वेद्यता च स्वभावेन धर्मो भावस्य चेत्ततः।
सर्वान्प्रत्येव वेद्यः स्याद्घटनीलादिधर्मवत्॥२१॥
Vedyatā ca svabhāvena dharmo bhāvasya cettataḥ|
Sarvānpratyeva vedyaḥ syādghaṭanīlādidharmavat||21||
If (ced) perceptibility (vedyatā ca) were, by its own nature, a quality (svabhāvena dharmaḥ) of an entity --of an object-- (bhāvasya), in that case (tatas) it should be (syāt) perceived (vedyaḥ) by everyone (sarvān prati eva) just as (its other) qualities such as (its) pot (form), blue color, etc. (are perceived by everyone) (ghaṭa-nīla-ādi-dharma-vat)||21||
अथ वेदकसंवित्तिबलाद्वेद्यत्वधर्मभाक्।
भावस्तथापि दोषोऽसौ कुविन्दकृतवस्त्रवत्॥२२॥
Atha vedakasaṁvittibalādvedyatvadharmabhāk|
Bhāvastathāpi doṣo'sau kuvindakṛtavastravat||22||
Now (atha), (if someone were to affirm that) an entity (bhāvaḥ) has the quality of perceptibility (vedyatva-dharma-bhāk) by force of the consciousness of the knower/perceiver (vedaka-saṁvitti-balāt), even so (tathā api) that (asau) defect (doṣaḥ) (would persist), as in the case of a cloth made up by a weaver --viz. everyone can perceive it equally-- (kuvinda-kṛta-vastra-vat)||22||
वेद्यताख्यस्तु यो धर्मः सोऽवेद्यश्चेत्खपुष्पवत्।
वेद्यश्चेदस्ति तत्रापि वेद्यतेत्यनवस्थितिः॥२३॥
ततो न किञ्चिद्वेद्यं स्यान्मूर्छितं तु जगद्भवेत्।
ननु विज्ञात्रुपाध्यंशोपस्कृतं वपुरुच्यताम्॥२४॥
भावस्यार्थप्रकाशात्म यथा ज्ञानमिदं त्वसत्।
एकविज्ञातृवेद्यत्वे न ज्ञात्रन्तरवेद्यता॥२५॥
समस्तज्ञातृवेद्यत्वे नैकविज्ञातृवेद्यता।
तस्मान्न वेद्यता नाम भावधर्मोऽस्ति कश्चन॥२६॥
भावस्य वेद्यता सैव संविदो यः समुद्भवः।
अर्थग्रहणरूपं हि यत्र विज्ञानमात्मनि॥२७॥
समवैति प्रकाश्योऽर्थस्तं प्रत्येषैव वेद्यता।
अत्र ब्रूमः पदार्थानां न धर्मो यदि वेद्यता॥२८॥
अवेद्या एव ते संस्युर्ज्ञाने सत्यपि वर्णिते।
यथाहि पृथुबुध्नादिरूपे कुम्भस्य सत्यपि॥२९॥
अतदात्मा पटो नैति पृथुबुध्नादिरूपताम्।
तथा सत्यपि विज्ञाने विज्ञातृसमवायिनि॥३०॥
अवेद्यधर्मका भावाः कथं वेद्यत्वमाप्नुयुः।
अनर्थः सुमहांश्चैष दृश्यतां वस्तु यत्स्वयम्॥३१॥
प्रकाशात्म न तत्संविच्चाप्रकाशा तदाश्रयः।
अप्रकाशो मनोदीपचक्षुरादि तथैव तत्॥३२॥
किं तत्प्रकाशतां नाम सुप्ते जगति सर्वतः।
ज्ञानस्यार्थप्रकाशत्वं ननु रूपं प्रदीपवत्॥३३॥
अपूर्वमत्र विदितं नरीनृत्यामहे ततः।
अर्थप्रकाशो ज्ञानस्य यद्रूपं तन्निरूप्यताम्॥३४॥
अर्थः प्रकाशश्चेद्रूपमर्थो वा ज्ञानमेव वा।
अथार्थस्य प्रकाशो यस्तद्रूपमिति भण्यते॥३५॥
Vedyatākhyastu yo dharmaḥ so'vedyaścetkhapuṣpavat|
Vedyaścedasti tatrāpi vedyatetyanavasthitiḥ||23||
Tato na kiñcidvedyaṁ syānmūrchitaṁ tu jagadbhavet|
Nanu vijñātrupādhyaṁśopaskṛtaṁ vapurucyatām||24||
Bhāvasyārthaprakāśātma yathā jñānamidaṁ tvasat|
Ekavijñātṛvedyatve na jñātrantaravedyatā||25||
Samastajñātṛvedyatve naikavijñātṛvedyatā|
Tasmānna vedyatā nāma bhāvadharmo'sti kaścana||26||
Bhāvasya vedyatā saiva saṁvido yaḥ samudbhavaḥ|
Arthagrahaṇarūpaṁ hi yatra vijñānamātmani||27||
Samavaiti prakāśyo'rthastaṁ pratyeṣaiva vedyatā|
Atra brūmaḥ padārthānāṁ na dharmo yadi vedyatā||28||
Avedyā eva te saṁsyurjñāne satyapi varṇite|
Yathāhi pṛthubudhnādirūpe kumbhasya satyapi||29||
Atadātmā paṭo naiti pṛthubudhnādirūpatām|
Tathā satyapi vijñāne vijñātṛsamavāyini||30||
Avedyadharmakā bhāvāḥ kathaṁ vedyatvamāpnuyuḥ|
Anarthaḥ sumahāṁścaiṣa dṛśyatāṁ vastu yatsvayam||31||
Prakāśātma na tatsaṁviccāprakāśā tadāśrayaḥ|
Aprakāśo manodīpacakṣurādi tathaiva tat||32||
Kiṁ tatprakāśatāṁ nāma supte jagati sarvataḥ|
Jñānasyārthaprakāśatvaṁ nanu rūpaṁ pradīpavat||33||
Apūrvamatra viditaṁ narīnṛtyāmahe tataḥ|
Arthaprakāśo jñānasya yadrūpaṁ tannirūpyatām||34||
Arthaḥ prakāśaścedrūpamartho vā jñānameva vā|
Athārthasya prakāśo yastadrūpamiti bhaṇyate||35||
If (ced) that (saḥ) quality (dharmaḥ) which (yaḥ) is called perceptibility (vedyatā-ākhyaḥ tu) (is) imperceptible/not perceived (avedyaḥ), (then it is) like a flower in the sky (kha-puṣpa-vat). But (tu) if (ced) (it is) perceptible/perceived (vedyaḥ), (then) there is (asti) perceptibility (vedyatā) even (api) there (tatra). Thus (iti), infinite regress (appears) (anavasthitiḥ). On that account (tatas), nothing (na kiñcid) would be (syāt) perceptible (vedyam), (and) the universe (jagad) would be (bhavet) certainly (tu) fainted (mūrchitam).
An objection/doubt (nanu): Let (perceptibility) of an entity be said to be (ucyatām... bhāvasya) the form (vapus) distorted by the portion/aspect of the attribute/limiting adjunct (called) knower (vijñātṛ-upādhi-aṁśa-upaskṛtam)! (It is) the appearance/manifestation of the object (artha-prakāśa-ātma) as (yathā) this (idam) knowledge (jñānam)... but (tu) (this is) not true (asat).
(According to this viewpoint,) if there is perceptibility for a knower (eka-vijñātṛ-vedyatve) there is no (na) perceptibility for another knower (jñātṛ-antara-vedyatā). If there is perceptibility for all the knowers (samasta-jñātṛ-vedyatve) (then) there is no (na) perceptibility for one knower (eka-vijñātṛ-vedyatā).
Therefore (tasmāt), what is called (nāma) perceptibility (vedyatā) is not (na... asti) some (kaścana) quality of an entity (bhāva-dharmaḥ).
Perceptibility (vedyatā sā eva) of an entity (bhāvasya) (is) a production (yaḥ samudbhavaḥ) of Consciousness (saṁvidaḥ).
Wherever (yatra) an object (arthaḥ) to be manifested (prakāśyaḥ) is closely connected with (samavaiti) Consciousness (vijñānam) whose form is the perception of an object (artha-grahaṇa-rūpam hi) in oneself (ātmani), this (eṣā eva) (is) perceptibility (vedyatā) regarding it --i.e. regarding that object-- (tam prati).
Here (atra), I say --lit. 'we say', because the great writers like Abhinavagupta usually use plural to refer to themselves-- (brūmaḥ) (that) if (yadi) perceptibility (vedyatā) were not (na) a quality (dharmaḥ) of the things (padārthānām), (then) they (te) would be imperceptible --lit. were imperceptible-- (avedyāḥ eva... saṁsyuḥ) when knowledge/perception which has been (previously) described appears (jñāne sati api varṇite).
Just as (yathā hi) even if there is (sati api) a pot (kumbhasya) with a broad basis, etc. (pṛthubudhna-ādi-rūpe) (near), a cloth (paṭaḥ), not being that --viz. not being a pot-- (atad-ātmā), does not take the form (of a pot) with a broad basis, etc. (na eti pṛthubudhna-ādi-rūpatām), so also (tathā) how (katham) (could) entities (bhāvāḥ) which do not bear the quality of perceptibility (avedya-dharmakāḥ) obtain (āpnuyuḥ) perceptibility (vedyatvam) even if there were Consciousness inherent in the knower (sati api vijñāne vijñātṛ-samavāyini)?
Let this very great nonsense be seen (anarthaḥ sumahān ca eṣaḥ dṛśyatām)! That (yad) (if) a thing (vastu) were not (na) itself (svayam) Light --i.e. manifest-- (prakāśa-ātma), (then) consciousness of it (tad-saṁvid ca) would not be Light (a-prakāśā), (and) the seat of it --'of consciousness', i.e. 'the Self'-- (tad-āśrayaḥ) (would not be) Light (aprakāśaḥ), as well as (tathā eva) (all) that (tad), viz. mind, lamp, eye, etc. (manas-dīpa-cakṣus-ādi). What (kim) would become visible (tad prakāśatām) then (nāma) --lit. What is that which would become visible then-- when the universe has completely fallen asleep (supte jagati sarvatas)?
An objection/doubt (nanu): (Therefore,) the nature (rūpam) of Knowledge (jñānasya) (is) the illumination/manifestation of things (artha-prakāśatvam) like a lamp (pradīpa-vat).
Something which is quite new (apūrvam) has been understood/learned (viditam) here (atra). On that account (tatas), we are dancing intensely --this means that 'we should celebrate for this'-- (narīnṛtyāmahe)! Let that nature of Knowledge which is the Light of the things be described (artha-prakāśaḥ jñānasya yad rūpam tad nirūpyatām)! The nature (rūpam) (is) the thing (arthaḥ) and --'ced', usually meaning 'if', can mean 'and' too-- (ced) the Light (prakāśaḥ), or (vā) (is it) the thing (arthaḥ)? Or (vā) it is said (bhaṇyate) that (iti) that nature (tad-rūpam) (is) Knowledge Itself (jñānam eva) (which) the Light (prakāśaḥ yaḥ) of the thing (atha arthasya)?||23-35||
Stanzas 36 to 43
षष्ठी कर्तरि चेदुक्तो दोष एव दुरुद्धरः।
अथ कर्मणि षष्ठ्येषा ण्यर्थस्तत्र हृदि स्थितः॥३६॥
Ṣaṣṭhī kartari cedukto doṣa eva duruddharaḥ|
Atha karmaṇi ṣaṣṭhyeṣā ṇyarthastatra hṛdi sthitaḥ||36||
(Supposing that the last alternative is the right one,) if (ced) the Genitive (in "the Light of the thing") (ṣaṣṭhī) is with reference to the subject (of the sentence) (kartari), the aforesaid (ukta) defect/weak point (doṣaḥ), which is difficult to be extirpated (duruddharaḥ) (appears). Now (atha), (if) this (eṣā) Genitive (ṣaṣṭhī) refers to the object of an action (karmaṇi), (then) there (tatra), in the heart (of the sentence) (hṛdi), there is (sthitaḥ) a causative (ṇyarthaḥ)||36||
तथा चेदं दर्शयामः किं प्रकाशः प्रकाशते।
अप्रकाशोऽपि नैवासौ तथापि च न किञ्चन॥३७॥
Tathā cedaṁ darśayāmaḥ kiṁ prakāśaḥ prakāśate|
Aprakāśo'pi naivāsau tathāpi ca na kiñcana||37||
I explain (darśayāmaḥ) this (idam) in this way (tathā ca): Does (usual) light manifest (kim prakāśaḥ prakāśate)? (Not at all). Nor does that (na eva asau) which is unmanifest --i.e. which is not light-- (aprakāśaḥ). So (tathā api), (both things make the knowable and knowledge/perception into) nothing (na kiñcana)||37||
तर्हि लोके कथं ण्यर्थ उच्यते चेतनस्थितौ।
मुख्यो ण्यर्थस्य विषयो जडेषु त्वौपचारिकः॥३८॥
Tarhi loke kathaṁ ṇyartha ucyate cetanasthitau|
Mukhyo ṇyarthasya viṣayo jaḍeṣu tvaupacārikaḥ||38||
Then (tarhi), how (katham) (is) causative (ṇyarthaḥ) (used) in common life (loke)? The main (mukhyaḥ) sphere of activity (viṣayaḥ) of causative (ṇyarthasya) is said to be (ucyate) with reference to the conscious state --i.e. both members in the sentence in causative must be conscious beings, e.g. "I make Caitra sleep", i.e. "I cause Caitra to sleep"-- (cetana-sthitau), but (tu) regarding inert objects (jaḍeṣu) (causative is used) metaphorically (aupacārikaḥ)||38||
तथाहि गन्तुं शक्तोऽपि चैत्रोऽन्यायत्ततां गतेः।
मन्वान एव वक्त्यस्मि गमितः स्वामिनेति हि॥३९॥
स्वाम्यप्यस्य गतौ शक्तिं बुद्ध्वा स्वाधीनतां स्फुटम्।
पश्यन्निवृत्तिमाशङ्क्य गमयामीति भाषते॥४०॥
प्रेर्यप्रेरकयोरेवं मौलिकी ण्यर्थसङ्गतिः।
तदभिप्रायतोऽन्योऽपि लोके व्यवहरेत्तथा॥४१॥
शरं गमयतीत्यत्र पुनर्वेगाख्यसंस्क्रियाम्।
विदधत्प्रेरकम्मन्य उपचारेण जायते॥४२॥
वायुरद्रिं पातयतीत्यत्र द्वावपि तौ जडौ।
द्रष्टृभिः प्रेरकप्रेर्यवपुषा परिकल्पितौ॥४३॥
Tathāhi gantuṁ śakto'pi caitro'nyāyattatāṁ gateḥ|
Manvāna eva vaktyasmi gamitaḥ svāmineti hi||39||
Svāmyapyasya gatau śaktiṁ buddhvā svādhīnatāṁ sphuṭam|
Paśyannivṛttimāśaṅkya gamayāmīti bhāṣate||40||
Preryaprerakayorevaṁ maulikī ṇyarthasaṅgatiḥ|
Tadabhiprāyato'nyo'pi loke vyavaharettathā||41||
Śaraṁ gamayatītyatra punarvegākhyasaṁskriyām|
Vidadhatprerakammanya upacāreṇa jāyate||42||
Vāyuradriṁ pātayatītyatra dvāvapi tau jaḍau|
Draṣṭṛbhiḥ prerakapreryavapuṣā parikalpitau||43||
For instance (tathā hi), although (api) Caitra --Mr. so-and-so-- (caitraḥ) can (śaktaḥ) move (gantum) (by himself, anyway,) while thinking (manvānaḥ eva) that (his) movement --expecting 'gatim'-- (gateḥ) depends on another (anya-āyattatām), he says (vakti): "I am (asmi) caused to move (gamitaḥ) by (my) master (svāminā ti hi)". The master (svāmī), by also knowing (api... buddhvā) that he has the power to move --i.e. that Caitra has the power to move-- (asya gatau śaktim) by himself (sva-adhīnatām), clearly (sphuṭam) observes (paśyan) (the situation, and) after suspecting (āśaṅkya) that Caitra could cease doing (what he told him --viz. what the master told him--) --lit. cessation-- (nivṛttim), he says (bhāṣate): "I cause (Caitra) to move (gamayāmi iti), (and Caitra keeps moving)". The principal (maulikī) applicability of causative (ṇyartha-saṅgatiḥ) is thus (evam) with regard to the impelled and the impeller (prerya-prerakayoḥ). It is with that purpose (tad-abhiprāyatas) that (causative) is so employed --expecting 'vyavahriyate tathā'-- (vyavaharet tathā) in common life (loke) even (api) regarding other (things) --expecting 'anyeṣu'-- (anyaḥ). (Or in the case of an archer:) "He causes the arrow to move (śaram gamayati iti)", here (atra) again (punar) (the archer) supplies/produces --expective 'vidadhan' except this is subjunctive-- (vidadhat) a latent impression called speed (vega-ākhya-saṁskriyām) (and) the notion of "impeller" (prerakam-manyaḥ) metaphorically (upacāreṇa) arises (in him) (jāyate) --it is metaphorical because the real impeller is the accumulated potential energy transforming itself into kinetic energy--. (Or when prerya --impelled-- and preraka --impeller-- are not conscious but inert:) "A (extremely strong) wind (vāyuḥ) causes a mountain to collapse (adrim pātayati iti)", here (atra) those two inert entities (dvau api tau jaḍau) are imagined (parkalpitau) as having the form of impeller and impelled (preraka-prerya-vapuṣā) by those who are watching (draṣṭṛbhiḥ)||39-43||
Stanzas 44 to 52
इत्थं जडेन सम्बन्धे न मुख्या ण्यर्थसङ्गतिः।
आस्तामन्यत्र विततमेतद्विस्तरतो मया॥४४॥
Itthaṁ jaḍena sambandhe na mukhyā ṇyarthasaṅgatiḥ|
Āstāmanyatra vitatametadvistarato mayā||44||
In this manner (ittham), let the principal application of causative not remain (na mukhyā ṇyartha-saṅgatiḥ... āstām) in the association (sambandhe) with an inert object (jaḍena). This (topic) (etad) has been unfolded (vitatam) by me (mayā) at length (vistaratas) elsewhere (anyatra)||44||
अर्थे प्रकाशना सेयमुपचारस्ततो भवेत्।
अस्तु चेद्भासते तर्हि स एव पतदद्रिवत्॥४५॥
Arthe prakāśanā seyamupacārastato bhavet|
Astu cedbhāsate tarhi sa eva patadadrivat||45||
On this account (tatas), (an objector might affirm that) this very act of illuminating --or 'this very act of bringing to light'-- (by Consciousness) (prakāśanā) with respect to an object (arthe) would be (bhavet) a metaphora (upacāraḥ).
(My reply is:) Let it be (astu)! (But,) if (ced) it manifests (bhāsate), then (tarhi) it (saḥ eva) falls --if this is a present active participle, I would expect 'patan'; or maybe this is subjunctive meaning "will fall"; inconsistent Sanskrit here, because, for example, subjunctive is not generally used in modern writings like Tantrāloka-- (patat) like a mountain (adri-vat) (due to a strong wind)||45||
उपचारे निमित्तेन केनापि किल भूयते।
वायुः पातयतीत्यत्र निमित्तं तत्कृता क्रिया॥४६॥
गिरौ येनैष संयोगनाशाद्भ्रंशं प्रपद्यते।
इह तु ज्ञानमर्थस्य न किञ्चित्करमेव तत्॥४७॥
उपचारः कथं नाम भवेत्सोऽपि ह्यवस्तु सन्।
अप्रकाशित एवार्थः प्रकाशत्वोपचारतः॥४८॥
तादृगेव शिशुः किं हि दहत्यग्न्युपचारतः।
शिशौ वह्न्युपचारे यद्बीजं तैक्ष्ण्यादि तच्च सत्॥४९॥
प्रकाशत्वोपचारे तु किं बीजं यत्र सत्यता।
सिद्धे हि चेतने युक्त उपचारः स हि स्फुटम्॥५०॥
अध्यारोपात्मकः सोऽपि प्रतिसन्धानजीवितः।
न चाद्यापि किमप्यस्ति चेतनं ज्ञानमप्यदः॥५१॥
अप्रकाशं तदन्येन तत्प्रकाशेऽप्ययं विधिः।
ननु प्रदीपो रूपस्य प्रकाशः कथमीदृशम्॥५२॥
Upacāre nimittena kenāpi kila bhūyate|
Vāyuḥ pātayatītyatra nimittaṁ tatkṛtā kriyā||46||
Girau yenaiṣa saṁyoganāśādbhraṁśaṁ prapadyate|
Iha tu jñānamarthasya na kiñcitkarameva tat||47||
Upacāraḥ kathaṁ nāma bhavetso'pi hyavastu san|
Aprakāśita evārthaḥ prakāśatvopacārataḥ||48||
Tādṛgeva śiśuḥ kiṁ hi dahatyagnyupacārataḥ|
Śiśau vahnyupacāre yadbījaṁ taikṣṇyādi tacca sat||49||
Prakāśatvopacāre tu kiṁ bījaṁ yatra satyatā|
Siddhe hi cetane yukta upacāraḥ sa hi sphuṭam||50||
Adhyāropātmakaḥ so'pi pratisandhānajīvitaḥ|
Na cādyāpi kimapyasti cetanaṁ jñānamapyadaḥ||51||
Aprakāśaṁ tadanyena tatprakāśe'pyayaṁ vidhiḥ|
Nanu pradīpo rūpasya prakāśaḥ kathamīdṛśam||52||
A metaphor --expecting 'upacāraḥ'-- (upacāre) certainly (kila) comes into being (bhūyate) due to some cause (nimittena kenāpi). "A (extremely strong) wind (vāyuḥ) causes (a mountain) to collapse (pātayati iti)", here (atra) the activity (kriyā) carried out by that (wind) (tad-kṛtā) on the mountain (girau) by which --I would expect 'yena' in feminine gender 'yayā'-- (yena) it --i.e. the mountain-- (eṣaḥ) falls (bhraṁśam prapadyate) because of the destruction of the union (between the different portions of such a mountain) (saṁyoga-nāśāt). Here (iha hi), knowledge (jñānam) does (karam eva) nothing (na kiñcid) to the thing (arthasya). Therefore (tad), how then (katham nāma) might a metaphor take place (upacāraḥ... bhavet)? (And) even if (api) it --viz. the metaphor-- (might take place) (saḥ), (the situation would be the same since the object) is (san) unreal (avastu).
A thing (arthaḥ) which is unmanifest (aprakāśitaḥ eva) is metaphorically manifest (prakāśatva-upacāratas). (Anyway, that thing remains as) such --i.e. unmanifest-- (tādṛk eva). Does a child burn (śiśuḥ kiṁ hi dahati) (because he is) metaphorically fire (agni-upacāratas)?
The seed (yad bījam) with reference to the child (being called) metaphorically fire (śiśau vahni-upacāre) (is his) vivacity, etc. (taikṣṇya-ādi), and (ca) that (tad) (is) true/real (sat). But (tu) (if a thing is unmanifest,) what (kim) seed (bījam) where (yatra) (there were) truth/reality (satyatā) (might be used) in the metaphor where that thing is manifest (prakāśatva-upacāre)?
The metaphor (upacāraḥ saḥ hi) is evidently (sphuṭam) suitable (yuktaḥ) when the conscious subject (in the metaphor) is proved (to exist) (siddhe hi cetane). It --the metaphor-- (saḥ) is also a wrong attribution (adhyāropa-ātmakaḥ... api) animated by the unification (pratisandhāna-jīvitaḥ). (Anyway,) so far (adya) there is no (na ca... api kimapi asti) conscious entity (cetanam), (and) that (adas) knowledge (jñānam) is not luminous (aprakāśam). (And) even (api) if that (knowledge) is illuminated (tad-prakāśe) by another (knowledge) (tad-anyena), this (ayam) rule (vidhiḥ) (continues to be valid).
An objection/doubt (nanu): How (katham) (is) such --expecting 'īdṛśaḥ'-- (īdṛśam) a lamp (pradīpaḥ) the light (prakāśaḥ) of a form (rūpasya)? --all in all, "How can a lamp illuminate the form of some thing?", far-fetched Sanskrit here really--||46-52||
Stanzas 53 to 81
अत्रापि न वहन्त्येताः किं नु युक्तिविकल्पनाः।
यादृशा स्वेन रूपेण दीपो रूपं प्रकाशयेत्॥५३॥
तादृशा स्वयमप्येष भाति ज्ञानं तु नो तथा।
प्रदीपश्चैष भावानां प्रकाशत्वं दधात्यलम्॥५४॥
अन्यथा न प्रकाशेरन्न भेदे चेदृशो विधिः।
तस्मात्प्रकाश एवायं पूर्वोक्तः परमः शिवः॥५५॥
यथा यथा प्रकाशेत तत्तद्भाववपुः स्फुटम्।
एवं च नीलता नाम यथा काचित्प्रकाशते॥५६॥
तद्वच्चकास्ति वेद्यत्वं तच्च भावांशपृष्ठगम्।
फलं प्रकटतार्थस्य संविद्वेति द्वयं ततः॥५७॥
विपक्षतो रक्षितं च सन्धानं चापि तन्मिथः।
तथाहि निभृतश्चौरश्चैत्रवेद्यमिति स्फुटम्॥५८॥
बुद्ध्वा नादत्त एवाशु परीप्साविवशोऽपि सन्।
सेयं पश्यति मां नेत्रत्रिभागेनेति सादरम्॥५९॥
स्वं देहममृतेनेव सिक्तं पश्यति कामुकः।
न चैतज्ज्ञानसंवित्तिमात्रं भावांशपृष्ठगम्॥६०॥
अर्थक्रियाकरं तच्चेन्न धर्मः को न्वसौ भवेत्।
यच्चोक्तं वेद्यताधर्मो भावः सर्वानपि प्रति॥६१॥
स्यादित्येतत्स्वपक्षघ्नं दुष्प्रयोगास्त्रवत्तव।
अस्माकं तु स्वप्रकाशशिवतामात्रवादिनाम्॥६२॥
अन्यं प्रति चकास्तीति वच एव न विद्यते।
सर्वान्प्रति च तन्नीलं स घटश्चेति यद्वचः॥६३॥
तदप्यविदितप्रायं गृहीतं मुग्धबुद्धिभिः।
नहि कालाग्निरुद्रीयकायावगतनीलिमा॥६४॥
तव नीलः किं नु पीतो मैवं भून्नतु नीलकः।
न कञ्चित्प्रति नीलोऽसौ नीलो वा यं प्रति स्थितः॥६५॥
तं प्रत्येव स वेद्यः स्यात्सङ्कल्पद्वारकोऽन्ततः।
यथा चार्थप्रकाशात्म ज्ञानं सङ्गीर्यते त्वया॥६६॥
तथा तज्ज्ञातृवेद्यत्वं भावीयं रूपमुच्यताम्।
न च ज्ञातात्र नियतः कश्चिज्ज्ञाने यथा तव॥६७॥
अर्थे ज्ञाता यदा यो यस्तद्वेद्यं वपुरुच्यताम्।
तत्तद्विज्ञातृवेद्यत्वं सर्वान्प्रत्येव भासताम्॥६८॥
इत्येवं चोदयन्मन्ये व्रजेद्बधिरधुर्यताम्।
नह्यन्यं प्रति वै कञ्चिद्भाति सा वेद्यता तथा॥६९॥
भावस्य रूपमित्युक्ते केयमस्थानवैधुरी।
अनेन नीतिमार्गेण निर्मूलमपसारिता॥७०॥
अनवस्था तथा ह्यन्यैर्नीलाद्यैः सदृशी न सा।
वेद्यता किन्तु धर्मोऽसौ यद्योगात्सर्वधर्मवान्॥७१॥
धर्मी वेद्यत्वमभ्येति स सत्तासमवायवत्।
ब्रूषे यथा हि कुरुते सत्ता सत्यसतः सतः॥७२॥
समवायोऽपि संश्लिष्टः श्लिष्टानश्लिष्टताजुषः।
अन्त्यो विशेषो व्यावृत्तिरूपो व्यावृत्तिवर्जितान्॥७३॥
व्यावृत्ताञ्छ्वेतिमा शुक्लमशुक्लं गमनं तथा।
तद्वन्नीलादिधर्मांशयुक्तो धर्मी स्वयं स्थितः॥७४॥
अवेद्यो वेद्यतारूपाद्धर्माद्वेद्यत्वमागतः।
वेद्यता भासमाना च स्वयं नीलादिधर्मवत्॥७५॥
अप्रकाशा स्वप्रकाशाद्धर्मादेति प्रकाशताम्।
प्रकाशे खलु विश्रान्तिं वेद्यः श्रयति चेत्ततः॥७६॥
नान्या काचिदपेक्षास्य कृतकृत्यस्य सर्वतः।
यथा च शिवनाथेन स्वातन्त्र्याद्भास्यते भिदा॥७७॥
नीलादिवत्तथैवायं वेद्यता धर्म उच्यते।
एवं सिद्धं हि वेद्यत्वं भावधर्मोऽस्तु का घृणा॥७८॥
इदं तु चिन्त्यं सकलपर्यन्तोक्तप्रमातृभिः।
वेद्यत्वमेकरूपं स्याच्चातुर्दश्यमतः कुतः॥७९॥
उच्यते परिपूर्णं चेद्भावीयं रूपमुच्यते।
तद्विभुर्भैरवो देवो भगवानेव भण्यते॥८०॥
अथ तन्निजमाहात्म्यकल्पितोंऽशांशिकाक्रमः।
सह्यते किं कृतं तर्हि प्रोक्तकल्पनयानया॥८१॥
Atrāpi na vahantyetāḥ kiṁ nu yuktivikalpanāḥ|
Yādṛśā svena rūpeṇa dīpo rūpaṁ prakāśayet||53||
Tādṛśā svayamapyeṣa bhāti jñānaṁ tu no tathā|
Pradīpaścaiṣa bhāvānāṁ prakāśatvaṁ dadhātyalam||54||
Anyathā na prakāśeranna bhede cedṛśo vidhiḥ|
Tasmātprakāśa evāyaṁ pūrvoktaḥ paramaḥ śivaḥ||55||
Yathā yathā prakāśeta tattadbhāvavapuḥ sphuṭam|
Evaṁ ca nīlatā nāma yathā kācitprakāśate||56||
Tadvaccakāsti vedyatvaṁ tacca bhāvāṁśapṛṣṭhagam|
Phalaṁ prakaṭatārthasya saṁvidveti dvayaṁ tataḥ||57||
Vipakṣato rakṣitaṁ ca sandhānaṁ cāpi tanmithaḥ|
Tathāhi nibhṛtaścauraścaitravedyamiti sphuṭam||58||
Buddhvā nādatta evāśu parīpsāvivaśo'pi san|
Seyaṁ paśyati māṁ netratribhāgeneti sādaram||59||
Svaṁ dehamamṛteneva siktaṁ paśyati kāmukaḥ|
Na caitajjñānasaṁvittimātraṁ bhāvāṁśapṛṣṭhagam||60||
Arthakriyākaraṁ taccenna dharmaḥ ko nvasau bhavet|
Yaccoktaṁ vedyatādharmo bhāvaḥ sarvānapi prati||61||
Syādityetatsvapakṣaghnaṁ duṣprayogāstravattava|
Asmākaṁ tu svaprakāśaśivatāmātravādinām||62||
Anyaṁ prati cakāstīti vaca eva na vidyate|
Sarvānprati ca tannīlaṁ sa ghaṭaśceti yadvacaḥ||63||
Tadapyaviditaprāyaṁ gṛhītaṁ mugdhabuddhibhiḥ|
Nahi kālāgnirudrīyakāyāvagatanīlimā||64||
Tava nīlaḥ kiṁ nu pīto maivaṁ bhūnnatu nīlakaḥ|
Na kañcitprati nīlo'sau nīlo vā yaṁ prati sthitaḥ||65||
Taṁ pratyeva sa vedyaḥ syātsaṅkalpadvārako'ntataḥ|
Yathā cārthaprakāśātma jñānaṁ saṅgīryate tvayā||66||
Tathā tajjñātṛvedyatvaṁ bhāvīyaṁ rūpamucyatām|
Na ca jñātātra niyataḥ kaścijjñāne yathā tava||67||
Arthe jñātā yadā yo yastadvedyaṁ vapurucyatām|
Tattadvijñātṛvedyatvaṁ sarvānpratyeva bhāsatām||68||
Ityevaṁ codayanmanye vrajedbadhiradhuryatām|
Nahyanyaṁ prati vai kañcidbhāti sā vedyatā tathā||69||
Bhāvasya rūpamityukte keyamasthānavaidhurī|
Anena nītimārgeṇa nirmūlamapasāritā||70||
Anavasthā tathā hyanyairnīlādyaiḥ sadṛśī na sā|
Vedyatā kintu dharmo'sau yadyogātsarvadharmavān||71||
Dharmī vedyatvamabhyeti sa sattāsamavāyavat|
Brūṣe yathā hi kurute sattā satyasataḥ sataḥ||72||
Samavāyo'pi saṁśliṣṭaḥ śliṣṭānaśliṣṭatājuṣaḥ|
Antyo viśeṣo vyāvṛttirūpo vyāvṛttivarjitān||73||
Vyāvṛttāñchvetimā śuklamaśuklaṁ gamanaṁ tathā|
Tadvannīlādidharmāṁśayukto dharmī svayaṁ sthitaḥ||74||
Avedyo vedyatārūpāddharmādvedyatvamāgataḥ|
Vedyatā bhāsamānā ca svayaṁ nīlādidharmavat||75||
Aprakāśā svaprakāśāddharmādeti prakāśatām|
Prakāśe khalu viśrāntiṁ vedyaḥ śrayati cettataḥ||76||
Nānyā kācidapekṣāsya kṛtakṛtyasya sarvataḥ|
Yathā ca śivanāthena svātantryādbhāsyate bhidā||77||
Nīlādivattathaivāyaṁ vedyatā dharma ucyate|
Evaṁ siddhaṁ hi vedyatvaṁ bhāvadharmo'stu kā ghṛṇā||78||
Idaṁ tu cintyaṁ sakalaparyantoktapramātṛbhiḥ|
Vedyatvamekarūpaṁ syāccāturdaśyamataḥ kutaḥ||79||
Ucyate paripūrṇaṁ cedbhāvīyaṁ rūpamucyate|
Tadvibhurbhairavo devo bhagavāneva bhaṇyate||80||
Atha tannijamāhātmyakalpito'ṁśāṁśikākramaḥ|
Sahyate kiṁ kṛtaṁ tarhi proktakalpanayānayā||81||
(And this is my reply:) Do (kim nu) these (etāḥ) varieties of reasonings --the literal meaning of 'vikalpanā' is 'allowing an option or alternative', which is not fitting in this context; I had to translate it as 'vikalpa'; far-fetched Sanskrit-- (yukti-vikalpanāḥ) not flow --the most logical meaning I could find for this conjugation; the sense is that all those varieties of reasonings also apply here-- (na vahanti) here (atra) too (api)?
A lamp (dīpaḥ) manifests (prakāśayet) the form (of some thing) (rūpam) with its own nature (svena rūpeṇa) which is the same (nature) with which (yādṛśā... tādṛśā) it (eṣaḥ) manifests (bhāti) itself (svayam) too (api). But (tu) knowledge (jñānam) is not (no) so (tathā).
This (eṣaḥ) lamp (pradīpaḥ ca) is able to give --some accept the reading 'dadāti alam'-- (dadhāti alam) light (prakāśatvam) to the entities --i.e. objects-- (bhāvānām). Otherwise (anyathā), they would not shine (na prakāśeran). (As far as knowledge is concerned,) such (īdṛśaḥ) a rule (vidhiḥ) (is valid only if) there is no difference (between knowledge and the object) (na bhede ca).
Therefore (tasmāt), according as (yathā yathā) this (ayam) Light (prakāśaḥ) Itself (eva) (known as) the Supreme (paramaḥ) Śiva (śivaḥ) —who has been spoken about before (pūrva-uktaḥ)— shines (prakāśeta), so (tad tad) the nature of an entity --i.e. an object-- (bhāva-vapus) is clear (sphuṭam).
Thus (evam ca), just as (yathā) something (kācid) called (nāma) blueness (nīlatā) manifests (prakāśate), in the same way (tadvat) perceptibility (vedyatvam) shines --viz. manifests-- (cakāsti). And (ca) that --i.e. perceptibility-- (tad) is mounted on an aspect of the entity or object (bhāva-aṁśa-pṛṣṭhagam).
For that reason (tatas), the fruit (phalam) (of this long discourse about perceptibility is that) the two (viewpoints establishing that) perceptibility --lit. the state of being manifested-- (prakaṭatā) (is a quality) of the object (arthasya) or (vā) (that perceptibility is) consciousness (which is a quality of the subject) ( saṁvid... iti) are protected (rakṣitam) from a counter-statement --i.e. an argument proving the contrary-- (vipakṣats) and (ca... ca) they --lit. it-- (tad) are even mutually associated (sandhānam... api... mithas).
For example (tathā hi), knowing (buddhvā) that (what he is trying to do) is evidently (sphuṭam) going to be perceived/known by Caitra (caitra-vedyam iti), the thief (cauraḥ) remains hidden/silent/still (nibhṛtaḥ). (And,) although (api) he is subject to the desire to get --i.e. he is full of the desire to grab something-- (parīpsā-vivaśaḥ... san), he does not seize (na ādatte eva) (anything) quickly (āśu). (Another example would be:) The lover (kāmukaḥ) sees (paśyati) his own body (svam deham) sprinkled (siktam) as if (iva) with nectar (amṛtena) (while) respectfully (sādaram) (realizes that) "She herself (sā iyam) is looking (paśyati) at me (mām) out of the corner of (her) eye --lit. with the third part of the eye-- (netra-tri-bhāgena iti)".
This (perceptibility) (etad) is not (na ca) merely consciousness of the cognition (jñāna-saṁvitti-mātram). It is mounted on an aspect of the entity --i.e. the object-- (bhāva-aṁśa-pṛṣṭhagam) (and) performs an objective activity (artha-kriyā-karam). If (ca) it --perceptibility-- (tad) is not (na) a quality (of the object) (dharmaḥ), what (kaḥ nu) could it possibly be (nu asau bhavet)?
What (yad ca) has been said (uktam), that perceptibility is a quality (of the entity or object) --kind of far-fetched Sanskrit here-- (vedyatā-dharmaḥ), (would imply that) the entity or object (bhāvaḥ) would be (perceptible) (syāt) to everyone (sarvān api prati). Thus (iti), this (etad) (viewpoint) of yours (tava) kills your own argument (sva-pakṣa-ghnam) like a weapon which is incorrectly used (duṣprayoga-astravat).
But (tu) our (asmākam) speech (vacas eva) (is that) of the followers of the doctrine of an only Self-luminous Śiva (sva-prakāśa-śivatā-mātra-vādinām). (In it --in this speech--) there is no (mention of) (na vidyate) "He manifests (cakāsti) another (anyam prati... iti)".
That (tad api) speech (vacas) which (yad) has been received (gṛhītam) by those of foolish intellect (mugdha-buddhibhiḥ), (and) which is mostly devoid of knowledge (avidita-prāyam), (expresses things like this one:) "That (tad) blue color (nīlam) and (ca) that (saḥ) pot (ghaṭaḥ) (are perceptible) to everyone (sarvān prati ca).
Your (tava) blue color (nīlaḥ) is not at all (na hi) the blueness perceived in the body of Kālāgnirudra (kāla-agni-rudrīya-kāya-avagata-nīlimā). Is it possibly yellow (perhaps) (kim nu pītaḥ)? Let it not be (mā... bhūt) so (evam) --i.e. It is not so!--! But (tu) it is not blue (na... nīlakaḥ). (Either) that (asau) blue color (nīlaḥ... saḥ) is (syāt) not (na) perceptible (vedyaḥ) to anyone (kañcid prati) or (vā) (it is only perceptible) to him (tam prati eva) who is (sthitaḥ) near which --i.e. near that blue color-- (yam prati). Finally (antatas), (the situation is identical if that blue color) is occasioned by imagination (saṅkalpa-dvārakaḥ).
Just as (yathā ca) you proclaim (saṅgīryate tvayā) (that) knowledge (jñānam) is the light of an object (artha-prakāśa-ātma), so also (tathā) it should be said (by you) --lit. let it be said-- (ucyatām) (that) the perceptibility (of an object) on the part of that knower --another form of translating this expression is by considering 'tad' as separated from the compound: 'taj jñātṛvedyatvaṁ'; in this case 'tad' would act as the article of the word 'vedyatvam' or 'perceptibility'-- (tad-jñātṛ-vedyatvam) (is) the form (rūpam) of the entity or object (that that knower is trying to know or perceive) (bhāvīyam).
Unlike (na ca... yathā) your (viewpoint) (tava), the knower (jñātā) is not (na ca) here (atra) someone (kaścid) fixed (niyataḥ). It should be said (by you) (ucyatām) (that) the perceptible (vedyam) nature (tad... vapus) regarding an object (arthe) (is all the time the same,) whoever (yaḥ yaḥ) the knower (may be) (jñātā) (and) whenever --expecting 'yadā yadā'-- (yadā) (such a knower may be present).
I think (manye) that the one who adduces (codayan) so (evam) "Perceptibility (of an object) by the respective knower (tad-tad-vijñātṛ-vedyatvam) should be manifest --lit. let it be manifest-- (bhāsatām) to everyone (sarvān prati eva... iti)" has attained leadership with reference to deafness (vrajet badhira-dhuryatām). Perceptibility (sā vedyatā) does not at all (na hi) manifest itself (bhāti) in this way (tathā) to any other (knower) (anyam prati vai kañcid).
What (kā) (is) this (iyam) misplaced hostility (asthāna-vaidhurī) regarding the statement (ukte) that (iti) (perceptibility is) the form (rūpam) of an entity or object (bhāvasya)?
By means of this policy --the policy Abhinavagupta is presenting as regards perceptibility-- (anena nīti-mārgeṇa), infinite regress (anavasthā) completely --lit. eradicated; Sanskrit is far-fetched here-- (nirmūlam) removed (apasāritā).
In this way (tathā hi), perceptibility (sā... vedyatā) is not (na) similar to (sadṛśī) other (qualities of the knowable) such as blue color, etc. (anyaiḥ nīla-ādyaiḥ) but rather (kintu) it (asau... saḥ) (is an essential) quality (dharmaḥ) such as existence and perpetual co-inherence (sattā-samavāya-vat). Through association with which --i.e. through association with perceptibility-- (yad-yogāt), the dharmī (dharmī), i.e. the one who possesses all qualities --viz. the object itself-- (sarva-dharmavān), becomes perceptible (vedyatvam abhyeti).
(An objector might affirm: What) you say (brūṣe) (would imply), namely (yathā hi), (that perceptibility acts as) existence (does) (sattā), i.e. when (existence) is present (sati), it causes (kurute) that which does not exist (asataḥ) to exist (sataḥ) --far-fetched Sanskrit really--. Perpetual co-inherence (samavāyaḥ) too (api): When (it is) connected (with something) (saṁśliṣṭaḥ) it connects (things) that are not connected (śliṣṭān aśliṣṭatā-juṣaḥ) --far-fetched Sanskrit again--. The last (antyaḥ) particularity (viśeṣaḥ) (of an object) is separation (vyāvṛtti-rūpaḥ) (which causes) things that are not separate (vyāvṛtti-varjitān) to separate (vyāvṛttān). Whiteness (śvetimā) (causes) a thing which is not white (aśuklam) to be white (śuklam). Likewise (tathā), movement (gamanam) (causes something still to move). In the same way (tadvat), the possessor of qualities --i.e. the object-- (dharmī), furnished with the aspects (known as) qualities such as blue color, etc. (nīla-ādi-dharma-aṁśa-yuktaḥ), (which) remains (sthitaḥ) in itself (svayam) imperceptible (avedyaḥ), becomes perceptible (vedyatvam āgataḥ) through the quality (called) perceptibility (vedyatā-rūpāt dharmāt).
(My reply:) Perceptibility (vedyatā... ca) appears (bhāsamānā) to be unmanifest (aprakāśā) in itself (svayam) like the qualities of blue color, etc. (nīla-ādi-dharma-vat), (but) it becomes manifest (eti prakāśatām) through the quality of self-luminosity (sva-prakāśāt dharmāt).
If (ced) objectivity (vedyaḥ) rests (viśrāntim... śrayati) certainly (khalu) in the Light (of Consciousness) (prakāśe), (there is) consequently (tatas) no other dependence (na anyā kācid apekṣā) in the case of this (objectivity) (asya) which has done his duty (kṛta-kṛtyasya) completely (sarvatas).
Just as (yathā ca) separation/difference (bhidā) is freely manifested (svātantryāt bhāsyate) by Lord Śiva (śiva-nāthena), likewise (tathā eva) this (ayam) quality (dharmaḥ) (known as) perceptibility (vedyatā) is said to be (ucyate) (manifested by Him) in the same way (He manifests) blue color, etc. (nīla-ādi-vat).
(An objector could say this:) Thus (evam), let perceptibility be proved (siddham hi vedyatvam... astu) as an (essential) quality of the object (bhāva-dharmaḥ)! What (kā) (is this) aversion (to such a viewpoint then) (ghṛṇā)? But (tu), (even so, if) this (idam) perceptibility (vedyatam) under consideration (cintyam) has one form (eka-rūpam syāt) for all the knowers who are said to (start with Śiva) and end in Sakala (sakala-paryanta-ukta-pramātṛbhiḥ), why (kutas) (is) then (atas) fourteenfold (cāturdaśyam)?
(To reply that question,) it is said (ucyate) (that) if (ced) the fully perfect (paripūrṇam) form/nature (rūpam) of the objects (bhāvīyam) is being spoken about (ucyate), (then) that (tad) is said to be (bhaṇyate) the Fortunate One Himself (bhagavān eva) (who is) the All-pervasive (vibhuḥ) God (devaḥ) Bhairava (bhairavaḥ). Now (atha), (if you are speaking about how) the succesive differentiation of (His) aspects (aṁśa-aṁśikā-kramaḥ) conceived --i.e. the differentiation-- by His own Exalted State (tad-nija-māhātmya-kalpitaḥ) is tolerated (sahyate) (by Himself, my answer would come in the form of this question:) What (kim) is done (kṛtam) then (tarhi) by this aforesaid conception (prokta-kalpanayā anayā)? --all in all, this conception related to His division into successive aspects does nothing to Him, i.e. He remains intact despite the massive differentiation--||53-81||
Stanzas 82 to 100
अत एव यदा येन वपुषा भाति यद्यथा।
तदा तथा तत्तद्रूपमित्येषोपनिषत्परा॥८२॥
Ata eva yadā yena vapuṣā bhāti yadyathā|
Tadā tathā tattadrūpamityeṣopaniṣatparā||82||
This (eṣā) (is) the Supreme (parā) Upaniṣad --lit. esoteric doctrine-- (upaniṣad): "On this account (atas eva), when (yadā) something --lit. which-- (yad) appears (bhāti) in whatever form (yena vapuṣā), in whatever way (yathā), then (tadā) that (tad) (is) in this way (tathā) its nature (tad-rūpam iti)"||82||
चैत्रेण वेद्यं जानामि द्वाभ्यां बहुभिरप्यथ।
मन्त्रेण तन्महेशेन शिवेनोद्रिक्तशक्तिना॥८३॥
अन्यादृशेन वेत्येवं भावो भाति यथा तथा।
अर्थक्रियादिवैचित्र्यमभ्येत्यपरिसङ्ख्यया॥८४॥
Caitreṇa vedyaṁ jānāmi dvābhyāṁ bahubhirapyatha|
Mantreṇa tanmaheśena śivenodriktaśaktinā||83||
Anyādṛśena vetyevaṁ bhāvo bhāti yathā tathā|
Arthakriyādivaicitryamabhyetyaparisaṅkhyayā||84||
Thus (evam), just as (yathā) an entity (bhāvaḥ) appears (bhāti) (variously, depending on whether) "I know (jānāmi) (that entity to be) a knowable (vedyam) for Caitra --Mr. so-and-so-- (caitreṇa), for two (people) (dvābhyām), for a lot of (people) (bahubhiḥ api atha), for Mantra (mantreṇa), for the great lord of that --i.e. of Mantra-- (tad-mahā-īśena) (and) for Śiva (śivena) when Śakti is prominent (udrikta-śaktinā) or (vā) when She --viz. Śakti-- is of another kind --i.e. when She is not prominent-- (anyādṛśena... iti)", in the same way (tathā), (the state of knowing what other knowers perceive) becomes a innumerable variety of objective activities --another possible translation would be: "becomes a innumerable variety of activities performed with a special purpose"--, etc. (artha-kriyā-ādi-vaicitryam abhyeti aparisaṅkhyayā)||83-84||
तथा ह्येकाग्रसकलसामाजिकजनेक्षितम्।
नृत्तं गीतं सुधासारसागरत्वेन मन्यते॥८५॥
Tathā hyekāgrasakalasāmājikajanekṣitam|
Nṛttaṁ gītaṁ sudhāsārasāgaratvena manyate||85||
So (tathā hi), he perceives (manyate) dance (nṛttam) (and) song (gītam) beheld by one-pointed Sakala spectators (ekāgra-sakala-sāmājika-jana-īkṣitam) like an ocean of the essence of nectar (sudhā-sāra-sāgaratvena)||85||
तत एवोच्यते मल्लनटप्रेक्षोपदेशने।
सर्वप्रमातृतादात्म्यं पूर्णरूपानुभावकम्॥८६॥
Tata evocyate mallanaṭaprekṣopadeśane|
Sarvapramātṛtādātmyaṁ pūrṇarūpānubhāvakam||86||
For that very reason (tatas eva), it is said (ucyate) in the instruction about a show (involving) wrestlers and dancers (malla-naṭa-prekṣā-upadeśane) (that an) identity between all the knowers (beholding such a show) (sarva-pramātṛ-tādātmyam) causes (them) to apprehend (That whose) nature is full (pūrṇa-rūpa-anubhāva-kam)||86||
तावन्मात्रार्थसंवित्तितुष्टाः प्रत्येकशो यदि।
कः सम्भूय गुणस्तेषां प्रमात्रैक्यं भवेच्च किम्॥८७॥
Tāvanmātrārthasaṁvittituṣṭāḥ pratyekaśo yadi|
Kaḥ sambhūya guṇasteṣāṁ pramātraikyaṁ bhavecca kim||87||
If (yadi) the (spectators), one by one, were satisfied with only as much consciousness of the object (as they can have individually) (tāvat-mātra-artha-saṁvitti-tuṣṭāḥ pratyekaśas), (then) what (kaḥ) quality (guṇaḥ) do they have --lit. of theirs-- (teṣām) in common (sambhūya)? And (ca) what (kim) would the unity of (these) knowers be (pramātṛ-aikyam bhavet)?||87||
यदा तु तत्तद्वेद्यत्वधर्मसन्दर्भगर्भितम्।
तद्वस्तु शुष्कात्प्राग्रूपादन्यद्युक्तमिदं तदा॥८८॥
Yadā tu tattadvedyatvadharmasandarbhagarbhitam|
Tadvastu śuṣkātprāgrūpādanyadyuktamidaṁ tadā||88||
But (tu) when (yadā) that reality --i.e. that show-- (tad-vastu) contains the collection of the various qualities of perceptibility (corresponding to each of the spectators there) (tad-tad-vedyatva-dharma-sandarbha-garbhitam), then (tadā) it is appropriate (to say that) (yuktam) this (show now) (idam) is different (anyat) from the previous dry/arid form (it had when there were no spectators present) (śuṣkāt prāk-rūpāt)||88||
शास्त्रेऽपि तत्तद्वेद्यत्वं विशिष्टार्थक्रियाकरम्।
भूयसैव तथा च श्रीमालिनीविजयोत्तरे॥८९॥
तथा षड्विधमध्वानमनेनाधिष्ठितं स्मरेत्।
अधिष्ठानं हि देवेन यद्विश्वस्य प्रवेदनम्॥९०॥
तदीशवेद्यत्वेनेत्थं ज्ञातं प्रकृतकार्यकृत्।
एवं सिद्धं वेद्यताख्यो धर्मो भावस्य भासते॥९१॥
तदनाभासयोगे तु स्वरूपमिति भण्यते।
उपाधियोगिताशङ्कामपहस्तयतोऽस्फुटम्॥९२॥
स्वात्मनो येन वपुषा भात्यर्थस्तत्स्वकं वपुः।
जानामि घटमित्यत्र वेद्यतानुपरागवान्॥९३॥
घट एव स्वरूपेण भातेत्युपदिश्यते।
ननु तत्र स्वयंवेद्यभावो मैत्राद्यपेक्षया॥९४॥
अपि चास्त्येव नन्वस्तु न तु सन्प्रतिभासते।
अवेद्यमेव कालाग्निवपुर्मेरोः परा दिशः॥९५॥
ममेति संविदि परं शुद्धं वस्तु प्रकाशते।
भातत्वाद्वेद्यमपि तन्न वेद्यत्वेन भासनात्॥९६॥
अवेद्यमेव भानं हि तथा कमनुयुञ्ज्महे।
एवं पञ्चदशात्मेयं धरा तद्वज्जलादयः॥९७॥
अव्यक्तान्ता यतोऽस्त्येषां सकलं प्रति वेद्यता।
यत्तूच्यते कलाद्येन धरान्तेन समन्विताः॥९८॥
सकला इति तत्कोशषट्कोद्रेकोपलक्षणम्।
उद्भूताशुद्धचिद्रागकलादिरसकञ्चुकाः॥९९॥
सकला लयसञ्ज्ञास्तु न्यग्भूताखिलकञ्चुकाः।
ज्ञानाकलास्तु ध्वस्तैतत्कञ्चुका इति निर्णयः॥१००॥
Śāstre'pi tattadvedyatvaṁ viśiṣṭārthakriyākaram|
Bhūyasaiva tathā ca śrīmālinīvijayottare||89||
Tathā ṣaḍvidhamadhvānamanenādhiṣṭhitaṁ smaret|
Adhiṣṭhānaṁ hi devena yadviśvasya pravedanam||90||
Tadīśavedyatvenetthaṁ jñātaṁ prakṛtakāryakṛt|
Evaṁ siddhaṁ vedyatākhyo dharmo bhāvasya bhāsate||91||
Tadanābhāsayoge tu svarūpamiti bhaṇyate|
Upādhiyogitāśaṅkāmapahastayato'sphuṭam||92||
Svātmano yena vapuṣā bhātyarthastatsvakaṁ vapuḥ|
Jānāmi ghaṭamityatra vedyatānuparāgavān||93||
Ghaṭa eva svarūpeṇa bhātetyupadiśyate|
Nanu tatra svayaṁvedyabhāvo maitrādyapekṣayā||94||
Api cāstyeva nanvastu na tu sanpratibhāsate|
Avedyameva kālāgnivapurmeroḥ parā diśaḥ||95||
Mameti saṁvidi paraṁ śuddhaṁ vastu prakāśate|
Bhātatvādvedyamapi tanna vedyatvena bhāsanāt||96||
Avedyameva bhānaṁ hi tathā kamanuyuñjmahe|
Evaṁ pañcadaśātmeyaṁ dharā tadvajjalādayaḥ||97||
Avyaktāntā yato'styeṣāṁ sakalaṁ prati vedyatā|
Yattūcyate kalādyena dharāntena samanvitāḥ||98||
Sakalā iti tatkośaṣaṭkodrekopalakṣaṇam|
Udbhūtāśuddhacidrāgakalādirasakañcukāḥ||99||
Sakalā layasañjñāstu nyagbhūtākhilakañcukāḥ|
Jñānākalāstu dhvastaitatkañcukā iti nirṇayaḥ||100||
Each perceptibility (tad tad vedyatvam) performs a special activity with a purpose (viśiṣṭa-artha-kriyā-karam). (This is happening,) in a high degree (bhūyasā eva), even (api) in a scripture (śāstre). Similarly (tathā ca), in venerable Mālinīvijayottaratantra (9.39) (śrī-mālinīvijayottare) (it is declared:) "Thus (tathā), he should remember (smaret) that the sixfold (ṣaḍvidham) path (adhvānam) is presided over (adhiṣṭhitam) by Him (anena)". The perception (pravedanam) of the universe (viśvasya) by God (devena) is what is (yad) (its) abode --i.e. the abode of the universe-- (adhiṣṭhānam). (When the universe) is known (jñātam) in this way (ittham) as the perceptibility of that Lord (tad-īśa-vedyatvena), it performs (its) genuine function (prakṛta-kārya-kṛt).
Thus (evam), it has been proved (siddham) (that) the quality (dharmaḥ) called perceptibility (vedyatā-ākhyaḥ) becomes manifested (bhāsate) (as a quality) of the entity --viz. of the object-- (bhāvasya). But (tu) when it is does not become manifested (tad-anābhāsa-yoge), it is said to be (bhaṇyate) "svarūpa" or "essential nature" (svarūpam iti).
Whatever the form (yena vapuṣā) (may be in which) an object (arthaḥ) appears (bhāti) indistinctly (asphuṭam) to oneself (sva-ātmanaḥ) when one has thrown away (apahastayatas) the doubt in connection with upādhi-s or limiting adjuncts --e.g. in Advaitavedānta, jīva and Īśvara are the limiting adjuncts of Ātmā and Brahma, respectively-- (upādhi-yogitā-śaṅkām), that (tad) (is) its own (svakam) nature (vapus).
"I know (jānāmi) the pot (ghaṭam iti)", here (atra) it is indicated (upadiśyate) that (iti) the pot itself (ghaṭaḥ eva), uncolored by perceptibility (vedyatā-anuparāgavān), appears (bhāta) according to its own essential nature (svarūpeṇa).
An objection/doubt (nanu): There (tatra), there is (asti eva) perceptibility in itself (svayam-vedya-bhāvaḥ) and (ca) also (api) with reference to Maitra, etc. --'Maitra' means Mr. somebody-or-other-- (maitra-ādi-apekṣayā).
Certainly (nanu), it exists --lit. let it be-- (astu) but (tu) it does not appear (na... san pratibhāsate).
(When someone realizes that:) "The form of Kālagnirudra (kāla-agni-vapus) (as well as) the regions (diśaḥ) which are beyond (parāḥ) Mount Meru (meroḥ) (are) imperceptible (avedyam) to me (mama iti)", the supreme (param) (and) pure (śuddham) real object (vastu) shines --i.e. becomes visible or manifest-- (prakāśate) within Consciousness (saṁvidi).
That --i.e. an object-- (tad) is perceptible (vedyam api) because it becomes manifested --viz. because it shines-- (bhātatvāt), (but) it is imperceptible (avedyam eva) because it does not become manifested (na... bhāsanāt) as perceptible (vedyatvena). Manifestation (bhānam) (is) so (tathā) indeed (hi). Whom (kam) are we going to accuse (for that) --I would prefer 'abhiyuñjmahe' instead-- (anuyuñjmahe)?
Thus (evam), this (iyam) earth (dharā) consists of fifteen (aspects) (pañcadaśa-ātmā), (and) in like manner (tadvat) (all the categories) starting with the water element --category 35-- (jala-ādayaḥ) and ending in the unmanifested nature (avyakta-antāḥ) (consist of fifteen aspects), in so far (yatas) there is (asti) their --of such categories-- (eṣām) perceptibility (vedyatā) to the Sakala --viz. to the lowest knower-- (sakalam prati).
But (tu) it is said (in venerable Mālinīvijayottaratantra) (ucyate) that (yad) "The Sakala-s (sakalāḥ) are furnished with (samanvitāḥ) (all the categories) beginning with Kalā --category 7-- (kalā-ādyena) and ending in the earth element --category 36-- (dharā-antena... iti)". (By that statement there is) indication of the preponderance of his six coverings --i.e. six Kañcuka-s or sheaths-- (tad-kośa-ṣaṭka-udreka-upalakṣaṇam).
The Sakala-s (sakalāḥ) (are the knowers) in whom the six Kañcuka-s or sheaths --the term 'rasa' is symbolic of the number six here-- (called) impure consciousness —Vidyā, category 8—, Rāga --category 9--, Kalā --category 7--, etc. have arisen (udbhūta-aśuddha-cit-rāga-kalā-ādi-rasa-kañcukāḥ). But (tu) those who are called Pralayākala-s (laya-sañjñāḥ) have all the Kañcuka-s subdued --i.e. they are in passive mode-- (nyagbhūta-akhila-kañcukāḥ). On the other hand (tu), the Vijñānākala-s (jñāna-akalāḥ) have these Kañcuka-s destroyed (dhvasta-etad-kañcukāḥ). This is the conclusion (iti nirṇayaḥ)||89-100||
Stanzas 101 to 115
तेन प्रधाने वेद्येऽपि पुमानुद्भूतकञ्चुकः।
प्रमातास्त्येव सकलः पाञ्चदश्यमतः स्थितम्॥१०१॥
Tena pradhāne vedye'pi pumānudbhūtakañcukaḥ|
Pramātāstyeva sakalaḥ pāñcadaśyamataḥ sthitam||101||
For that reason (tena), although (api) the knowable predominates (pradhāne vedye), Puruṣa --category 12-- (pumān), whose Kañcuka-s or sheaths have arisen (udbhūta-kañcukaḥ), is (asti) the Sakala (sakalaḥ) knower (pramātā). On this account (atas), the fifteenfold condition (pāñcadaśyam) remains (sthitam)||101||
पाञ्चदश्यं धराद्यन्तर्निविष्टे सकलेऽपि च।
सकलान्तरमस्त्येव प्रमेयेऽत्रापि मातृ हि॥१०२॥
Pāñcadaśyaṁ dharādyantarniviṣṭe sakale'pi ca|
Sakalāntaramastyeva prameye'trāpi mātṛ hi||102||
The fifteenfold condition (pāñcadaśyam) (is) inside the Sakala who is situated in the earth element, etc. (dharā-ādi-antar-niviṣṭe sakale api ca). Here (atra) also (api) the knower (mātṛ hi) within the knowable (prameye) is indeed (asti eva) another Sakala (sakala-antaram||102||
स्थूलावृतादिसङ्कोचतदन्यव्याप्तृताजुषः।
पीताद्याः स्थिरकम्प्रत्वाच्चतुर्दश धरादिषु॥१०३॥
स्वरूपीभूतजडताः प्राणदेहपथे ततः।
प्रमातृताजुषः प्रोक्ता धारणा विजयोत्तरे॥१०४॥
Sthūlāvṛtādisaṅkocatadanyavyāptṛtājuṣaḥ|
Pītādyāḥ sthirakampratvāccaturdaśa dharādiṣu||103||
Svarūpībhūtajaḍatāḥ prāṇadehapathe tataḥ|
Pramātṛtājuṣaḥ proktā dhāraṇā vijayottare||104||
(The qualities of the knowable such as) yellow color, etc. (pīta-ādyāḥ) in such (categories as) earth, etc. (dharā-ādiṣu) in fourteen ways (caturdaśa) have grossness, covering, incipience, contraction, contraction but to a lesser degree, a contrary condition and pervasiveness (sthūla-āvṛta-ādi-saṅkoca-tad-anya-vyāptṛtā-juṣaḥ). (These attributes are of two sorts,) because they can be immobile or mobile (sthira-kampratvāt). (In the fifteen aspect, the aforesaid qualities of the knowable contain) insentiency which has become the svarūpa or essential nature (svarūpī-bhūta-jaḍatāḥ). On that account (tatas), the concentrations (dhāraṇāḥ) mentioned (proktāḥ) in Mālinīvijayottaratantra (vijayottare) have knowership (pramātṛtā-juṣaḥ) in the path of vital energy and body (prāṇa-deha-pathe)||103-104||
यदा तु मेयता पुंसः कलान्तस्य प्रकल्प्यते।
तदुद्भूतः कञ्चुकांशो मेयो नास्य प्रमातृता॥१०५॥
अतः सकलसञ्ज्ञस्य प्रमातृत्वं न विद्यते।
त्रयोदशत्वं तच्छक्तिशक्तिमद्द्वयवर्जनात्॥१०६॥
न्यग्भूतकञ्चुको माता यतस्तत्र लयाकलः।
मायानिविष्टो विज्ञानाकलाद्याः प्राग्वदेव तु॥१०७॥
मायातत्त्वे ज्ञेयरूपे कञ्चुकन्यग्भवोऽपि यः।
सोऽपि मेयः कञ्चुकैक्यं यतो माया सुसूक्ष्मिका॥१०८॥
विज्ञानाकल एवात्र ततो मातापकञ्चुकः।
मायानिविष्टेऽप्यकले तथेत्येकादशात्मता॥१०९॥
विज्ञानकेवले वेद्ये कञ्चुकध्वंससुस्थिते।
उद्बुभूषुप्रबोधानां मन्त्राणामेव मातृता॥११०॥
तेऽपि मन्त्रा यदा मेयास्तदा माता तदीश्वरः।
स ह्युद्भवात्पूर्णबोधस्तस्मिन्प्राप्ते तु मेयताम्॥१११॥
उद्भूतपूर्णरूपोऽसौ माता मन्त्रमहेश्वरः।
तस्मिन्विज्ञेयतां प्राप्ते स्वप्रकाशः परः शिवः॥११२॥
प्रमाता स्वकतादात्म्यभासिताखिलवेद्यकः।
शिवः प्रमाता नो मेयो ह्यन्याधीनप्रकाशता॥११३॥
मेयता सा न तत्रास्ति स्वप्रकाशो ह्यसौ प्रभुः।
स्वप्रकाशेऽत्र कस्मिंश्चिदनभ्युपगते सति॥११४॥
अप्रकाशात्प्रकाशत्वे ह्यनवस्था दुरुत्तरा।
ततश्च सुप्तं विश्वं स्यान्न चैवं भासते हि तत्॥११५॥
Yadā tu meyatā puṁsaḥ kalāntasya prakalpyate|
Tadudbhūtaḥ kañcukāṁśo meyo nāsya pramātṛtā||105||
Ataḥ sakalasañjñasya pramātṛtvaṁ na vidyate|
Trayodaśatvaṁ tacchaktiśaktimaddvayavarjanāt||106||
Nyagbhūtakañcuko mātā yatastatra layākalaḥ|
Māyāniviṣṭo vijñānākalādyāḥ prāgvadeva tu||107||
Māyātattve jñeyarūpe kañcukanyagbhavo'pi yaḥ|
So'pi meyaḥ kañcukaikyaṁ yato māyā susūkṣmikā||108||
Vijñānākala evātra tato mātāpakañcukaḥ|
Māyāniviṣṭe'pyakale tathetyekādaśātmatā||109||
Vijñānakevale vedye kañcukadhvaṁsasusthite|
Udbubhūṣuprabodhānāṁ mantrāṇāmeva mātṛtā||110||
Te'pi mantrā yadā meyāstadā mātā tadīśvaraḥ|
Sa hyudbhavātpūrṇabodhastasminprāpte tu meyatām||111||
Udbhūtapūrṇarūpo'sau mātā mantramaheśvaraḥ|
Tasminvijñeyatāṁ prāpte svaprakāśaḥ paraḥ śivaḥ||112||
Pramātā svakatādātmyabhāsitākhilavedyakaḥ|
Śivaḥ pramātā no meyo hyanyādhīnaprakāśatā||113||
Meyatā sā na tatrāsti svaprakāśo hyasau prabhuḥ|
Svaprakāśe'tra kasmiṁścidanabhyupagate sati||114||
Aprakāśātprakāśatve hyanavasthā duruttarā|
Tataśca suptaṁ viśvaṁ syānna caivaṁ bhāsate hi tat||115||
But (tu) when (yadā) objectivity (meyatā) is conceived (prakalpyate) as belonging to (the categories starting with) Puruṣa --category 12-- and ending in Kalā --category 7-- (puṁsaḥ kalā-antasya), (then) the Kañcuka-s aspect (kañcuka-aṁśaḥ) arising from that --i.e. from that series of categories from Puruṣa up to Kalā-- (tad-udbhūtaḥ) (becomes) a knowable (meyaḥ) (and) is not (na) his (asya) knowership (pramātṛtā). For this reason (atas), (here) there is no (na vidyate) knowership (pramātṛtvam) for the (knower) called Sakala (sakala-sañjñasya). (There is a) thirteenfold condition (trayodaśatvam) from excluding/discarding two (aspects): Those of śakti and possessor of śakti (tad-śakti-śaktimat-dvaya-varjanāt). Since (yatas) (this) knower (mātā) has his Kañcuka-s subdued (nyagbhūta-kañcukaḥ), (he is) therefore (tatra) (called) Pralayākala (laya-akalaḥ). (He) is situated in Māyā (māyā-niviṣṭaḥ). However (tu), Vijñānākala-s, etc. (vijñāna-akala-ādyāḥ) (remain) as before (prāk-vat eva) --i.e. they remain as knowers of the Pralayākala-s--.
When the Māyā category is the knowable (Māyā-tattve jñeya-rūpe), he --the Pralayākala knower-- (saḥ api) whose Kañcuka-s or sheaths are subdued --expecting 'kañcuka-nyagbhāvaḥ'-- (kañcuka-nyagbhavaḥ api yaḥ) (also becomes) a knowable (meyaḥ). Since (yatas) Māyā (māyā) (is) the unity of the Kañcuka-s (kañcuka-aikyam), she is very subtle (su-sūkṣmikā). On that account (tatas), the knower (mātā) here (atra) is the Vijñānākala (vijñāna-akalaḥ eva), who is devoid of Kañcuka-s (apa-kañcukaḥ). The Pralayākala (akale) who is situated in Māyā (māyā-niviṣṭe api) (is the Vijñānākala's knowable). Thus (tathā), this is a elevenfold condition (iti ekādaśa-ātmatā).
When the Vijñānākala is the knowable who is well established in the destruction of the Kañcuka-s --i.e. all of his Kañcuka-s are destroyed-- (vijñāna-kevale vedye kañcuka-dhvaṁsa-susthite), knowership (mātṛtā) belongs to the Mantra-s (mantrāṇām eva) whose consciousness desires to awake (udbubhūṣu-prabodhānām). When (yadā) even (api) those (te) Mantra-s (mantrāḥ) are the knowables (meyāḥ), then (tadā) the knower (mātā) is their lord --i.e. the lord of the Mantra-s whose name is Mantreśvara-- (tad-īśvaraḥ). He --the Mantreśvara-- (saḥ hi) (is) one whose full/perfect consciousness (pūrṇa-bodhaḥ) is arising (udbhavāt). But (tu) when he becomes a knowable (tasmin prāpte tu meyatām), the knower (asau mātā) (is) the Mantramaheśvara (mantra-mahā-īśvaraḥ), in whom the full/perfect form (of consciousness) has arisen (udbhūta-pūrṇa-rūpaḥ). When he becomes a knowable (asmin vijñeyatām prāpte), the Supreme (paraḥ) Knower (pramātā) (is) the Self-luminous (sva-prakāśaḥ) Śiva (śivaḥ) in whom all the knowables are manifested in unity with Himself (svaka-tādātmya-bhāsita-akhila-vedyakaḥ).
Śiva (śivaḥ) (is) the Knower (pramātā) (and) not (no) a knowable (meyaḥ). Objectivity (meyatā) (is) manifestation depending on another (anya-adhīna-prakāśatā). It --i.e. objectivity-- (sā) is not (na... asti) in Him (tatra). He (asau) the Self-luminous (sva-prakāśaḥ) Lord (prabhuḥ).
When some Self-luminous (Lord) is not admitted here (sva-prakāśe atra kasmiṁścid anabhyupagate sati), the luminous state --expecting 'prakāśatvaṁ hi'-- (prakāśatve hi) (comes) from something else which is not Light (aprakāśāt). (That would result in) an infinite regress (anavasthā) which is difficult to overcome (duruttarā). For that reason (tatas ca), the universe (viśvam) would be (syāt) asleep (suptam). It --the universe-- (tad) does not (na ca) become manifested (bhāsate hi) in that manner (evam)||105-115||
Stanzas 116 to 137
अन्याधीनप्रकाशं हि तद्भात्यन्यस्त्वसौ शिवः।
इत्यस्य स्वप्रकाशत्वे किमन्यैर्युक्तिडम्बरैः॥११६॥
मानानां हि परो जीवः स एवेत्युक्तमादितः।
नन्वस्ति स्वप्रकाशेऽपि शिवे वेद्यत्वमीदृशः॥११७॥
उपदेश्योपदेष्टृत्वव्यवहारोऽन्यथा कथम्।
सत्यं स तु तथा सृष्टः परमेशेन वेद्यताम्॥११८॥
नीतो मन्त्रमहेशादिकक्ष्यां समधिशाय्यते।
तथाभूतश्च वेद्योऽसौ नानवच्छिन्नसंविदः॥११९॥
पूर्णस्य वेद्यता युक्ता परस्परविरोधतः।
तथा वेद्यस्वभावेऽपि वस्तुतो न शिवात्मताम्॥१२०॥
कोऽपि भावः प्रोज्झतीति सत्यं तद्भावना फलेत्।
श्रीपूर्वशास्त्रे तेनोक्तं शिवः साक्षान्न भिद्यते॥१२१॥
साक्षात्पदेनायमर्थः समस्तः प्रस्फुटीकृतः।
नन्वेकरूपतायुक्तः शिवस्तद्वशतो भवेत्॥१२२॥
त्रिभेदता मन्त्रमहानाथे कात्र विवादिता।
महेश्वरेशमन्त्राणां तथा केवलिनोर्द्वयोः॥१२३॥
अनन्तभेदतैकैकं स्थिता सकलवत्किल।
ततो लयाकले मेये प्रमातास्ति लयाकलः॥१२४॥
अतस्त्रयोदशत्वं स्यादित्थं नैकादशात्मता।
विज्ञानाकलवेद्यत्वेऽप्यन्यो ज्ञानाकलो भवेत्॥१२५॥
माता तदेकादशता स्यान्नैव तु नवात्मता।
एवं मन्त्रतदीशानां मन्त्रेशान्तरसम्भवे॥१२६॥
वेद्यत्वान्नव सप्त स्युः सप्त पञ्च तु ते कथम्।
उच्यते सत्यमस्त्येषा कलना किन्तु सुस्फुटः॥१२७॥
यथात्र सकले भेदो न तथा त्वकलादिके।
अनन्तावान्तरेदृक्षयोनिभेदवतः स्फुटम्॥१२८॥
चतुर्दशविधस्यास्य सकलस्यास्ति भेदिता।
लयाकले तु संस्कारमात्रात्सत्यप्यसौ भिदा॥१२९॥
अकलेन विशेषाय सकलस्यैव युज्यते।
विज्ञानकेवलादीनां तावत्यपि न वै भिदा॥१३०॥
शिवस्वाच्छन्द्यमात्रं तु भेदायैषां विजृम्भते।
इत्याशयेन सम्पश्यन्विशेषं सकलादिह॥१३१॥
लयाकलादौ नोवाच त्रायोदश्यादिकं विभुः।
नन्वस्तु वेद्यता भावधर्मः किन्तु लयाकलौ॥१३२॥
मन्वाते नेह वै किञ्चित्तदपेक्षा त्वसौ कथम्।
श्रूयतां संविदैकात्म्यतत्त्वेऽस्मिन्संव्यवस्थिते॥१३३॥
जडेऽपि चितिरस्त्येव भोत्स्यमाने तु का कथा।
स्वबोधावसरे तावद्भेत्स्यते लयकेवली॥१३४॥
द्विविधश्च प्रबोधोऽस्य मन्त्रत्वाय भवाय च।
भावनादिबलादन्यवैष्णवादिनयोदितात्॥१३५॥
यथास्वमाधरौत्तर्यविचित्रात्संस्कृतस्तथा।
लीनः प्रबुद्धो मन्त्रत्वं तदीशत्वमथैति वा॥१३६॥
स्वातन्त्र्यवर्जिता ये तु बलान्मोहवशीकृताः।
लयाकलात्स्वसंस्कारात्प्रबुद्ध्यन्ते भवाय ते॥१३७॥
Anyādhīnaprakāśaṁ hi tadbhātyanyastvasau śivaḥ|
Ityasya svaprakāśatve kimanyairyuktiḍambaraiḥ||116||
Mānānāṁ hi paro jīvaḥ sa evetyuktamāditaḥ|
Nanvasti svaprakāśe'pi śive vedyatvamīdṛśaḥ||117||
Upadeśyopadeṣṭṛtvavyavahāro'nyathā katham|
Satyaṁ sa tu tathā sṛṣṭaḥ parameśena vedyatām||118||
Nīto mantramaheśādikakṣyāṁ samadhiśāyyate|
Tathābhūtaśca vedyo'sau nānavacchinnasaṁvidaḥ||119||
Pūrṇasya vedyatā yuktā parasparavirodhataḥ|
Tathā vedyasvabhāve'pi vastuto na śivātmatām||120||
Ko'pi bhāvaḥ projjhatīti satyaṁ tadbhāvanā phalet|
Śrīpūrvaśāstre tenoktaṁ śivaḥ sākṣānna bhidyate||121||
Sākṣātpadenāyamarthaḥ samastaḥ prasphuṭīkṛtaḥ|
Nanvekarūpatāyuktaḥ śivastadvaśato bhavet||122||
Tribhedatā mantramahānāthe kātra vivāditā|
Maheśvareśamantrāṇāṁ tathā kevalinordvayoḥ||123||
Anantabhedataikaikaṁ sthitā sakalavatkila|
Tato layākale meye pramātāsti layākalaḥ||124||
Atastrayodaśatvaṁ syāditthaṁ naikādaśātmatā|
Vijñānākalavedyatve'pyanyo jñānākalo bhavet||125||
Mātā tadekādaśatā syānnaiva tu navātmatā|
Evaṁ mantratadīśānāṁ mantreśāntarasambhave||126||
Vedyatvānnava sapta syuḥ sapta pañca tu te katham|
Ucyate satyamastyeṣā kalanā kintu susphuṭaḥ||127||
Yathātra sakale bhedo na tathā tvakalādike|
Anantāvāntaredṛkṣayonibhedavataḥ sphuṭam||128||
Caturdaśavidhasyāsya sakalasyāsti bheditā|
Layākale tu saṁskāramātrātsatyapyasau bhidā||129||
Akalena viśeṣāya sakalasyaiva yujyate|
Vijñānakevalādīnāṁ tāvatyapi na vai bhidā||130||
Śivasvācchandyamātraṁ tu bhedāyaiṣāṁ vijṛmbhate|
Ityāśayena sampaśyanviśeṣaṁ sakalādiha||131||
Layākalādau novāca trāyodaśyādikaṁ vibhuḥ|
Nanvastu vedyatā bhāvadharmaḥ kintu layākalau||132||
Manvāte neha vai kiñcittadapekṣā tvasau katham|
Śrūyatāṁ saṁvidaikātmyatattve'sminsaṁvyavasthite||133||
Jaḍe'pi citirastyeva bhotsyamāne tu kā kathā|
Svabodhāvasare tāvadbhetsyate layakevalī||134||
Dvividhaśca prabodho'sya mantratvāya bhavāya ca|
Bhāvanādibalādanyavaiṣṇavādinayoditāt||135||
Yathāsvamādharauttaryavicitrātsaṁskṛtastathā|
Līnaḥ prabuddho mantratvaṁ tadīśatvamathaiti vā||136||
Svātantryavarjitā ye tu balānmohavaśīkṛtāḥ|
Layākalātsvasaṁskārātprabuddhyante bhavāya te||137||
It --i.e. the universe-- (tad) appears (bhāti) by having a light which depends on Another (anya-adhīna-prakāśam hi). That (asau) Another (anyaḥ) (is) certainly (tu) Śiva (śivaḥ).
Thus (iti), since He is Self-luminous (asya sva-prakāśatve), what is the point (kim) of other masses of arguments/reasonings (anyaiḥ yukti-ḍambaraiḥ)? From the beginning (āditaḥ) it was said (uktam) that (iti) He (saḥ) alone (eva) (is) the Supreme (paraḥ) Life (jīvaḥ) of (all) the means of knowledge (mānānām hi).
An objection/doubt (nanu): Although (api) He is Self-luminous (sva-prakāśe api), there is (asti) objectivity (vedyatvam) in Śiva (śive). Otherwise (anyathā), how (katham) (could) such (īdṛśaḥ) interaction in the relation of teacher and disciple (upadeśya-upadeṣṭṛtva-vyavahāraḥ) (happen)?
True (satyam)! But (tu) He --i.e. the Śiva as an object of study-- (saḥ) (is) manifested (sṛṣṭaḥ) so (tathā) by the Supreme Lord (parama-īśena). Led (nītaḥ) to objectivity (vedyatām), he is caused/allowed to rest (samadhiśāyyate) on the enclosure of the great lords of the Mantra, etc. (mantra-mahā-īśa-ādi-kakṣyām).
(And even if now) He (asau) (has become) a knowable (vedyaḥ), He (continues) to be like that --viz. Śiva-- (tathā-bhūtaḥ ca). Objectivity (vedyatā) is not (na) suitable (yuktā) for the Full/Perfect Uninterrupted/Unlimited Consciousness (anavacchinna-saṁvidaḥ... pūrṇasya) because they --objectivity and Consciousness-- oppose each other (paraspara-virodhatas).
"Although (api) something may assume the nature of a knowable (vedya-svabhāve) in that way (tathā), no (na... kaḥ api) entity (bhāvaḥ) really (vastutas) abandons (projjhati) the nature of Śiva (śiva-ātmatām... iti)". The contemplation on that (truth) (tad-bhāvanā) bears fruit (phalet) indeed (satyam).
In venerable Mālinīvijayottaratantra (śrī-pūrva-śāstre), it has bee said (uktam) by Him (tena): "Śiva (śivaḥ) really (sākṣāt) cannot be divided (na bhidyate)".
This (ayam) whole (samastaḥ) matter/meaning (arthaḥ) has been clearly expressed --lit. clearly accomplished/prepared-- (prasphuṭī-kṛtaḥ) by the term 'sākṣāt' --lit. really, directly, etc.-- (sākṣāt-padena).
An objection/doubt (nanu): Śiva (śivaḥ) is endowed with one nature (eka-rūpatā-yuktaḥ). By His command/force (tad-vaśatas), there is (bhavet) a state furnished with three varieties (in Him) (tri-bhedatā) when the great lord of the Mantra (is the knowable) (mantra-mahā-nāthe). What (kā) controversy (vivāditā) (could there be) regarding this (atra)?
As in the case of the Sakala-s (sakala-vat) indeed (kila), so also (tathā) there is (sthitā) an infinite variety (ananta-bhedatā) for each (of the knowers such as) (ekaikam) the great lords of Mantra, the lords of the Mantra, the Mantra-s (mahā-īśvara-īśa-mantrāṇām) (and) the two Kevalī-s --i.e. Vijñānakevalī/Vijñānākala and Pralayakevalī/Pralayākala-- (kevalinoḥ dvayoḥ).
On that account (tatas), when the Pralayākala is the knowable (laya-akale meye), the knower (pramātā) is (asti) (another) Pralayākala (laya-akalaḥ). For this reason (atas), there is (syāt) in this manner (ittham) thirteenfoldness (trayodaśatvam) (and) not (na) elevenfoldness (ekādaśa-ātmatā). Also (api), when the Vijñānākala becomes the knowable (vijñāna-akala-vedyatve), another (anyaḥ) Vijñānākala (jñāna-akalaḥ) is (bhavet) the knower (mātā). Therefore (tad), there is (syāt) elevenfoldness (ekādaśatā) and not (na tu) ninefoldness (nava-ātmatā). Thus (evam), when there is another Mantreśvara (as the knower) (mantra-īśa-antara-sambhave) because Mantra-s and Mantreśvara-s became knowables (mantra-tad-īśānām... vedyatvāt), (then) there are (syuḥ) ninefoldness (nava) (and) sevenfoldness (sapta). How (katham) (could) they (be) (te) seven (sapta) (and) five (pañca tu)?
It is said (by me) (ucyate) (that) this (eṣā) calculation (kalanā) is (asti) true (satyam). Nonetheless (kintu), there is no extremely clear division (su-sphuṭaḥ... bhedaḥ na) so (tathā tu) in the Pralayākala, etc. (akala-ādike) as (yathā) (there is) here (atra) in the Sakala (sakale).
There is (asti) clearly (sphuṭam) a division (bheditā) in the case of this fourteenfold Sakala (caturdaśavidhasya asya sakalasya) whose variety of such yoni-s --lit. seats, sources, etc.; others translate 'species'-- (include) infinite intermediate (subdivisions) (ananta-avāntara-īdṛkṣa-yoni-bhedavataḥ).
But (tu) that (asau) division (bhidā), since it is in the Pralayākala only a latent impression (laya-akale... saṁskāramātrāt sati), is not endowed with power --i.e. it is useless-- (akalena... yujyate) to differentiate (them) --viz. to differentiate one Pralayākala from another-- (viśeṣāya). (Nevertheless,) in the case of the Sakala (sakalasya eva), (such a division) is suitable (yujyate) for differentiating (them) --viz. for differentiating one Sakala from another-- (viśeṣāya).
In the case of the Vijñānakevalī-s/Vijñānākala-s, etc. (vijñāna-kevala-ādīnām), there is no division indeed (na vai bhidā) —(not) even (api) this much (tāvati) (as in the case of the Pralayākala-s)—. Only Śiva's Absolute Freedom (śiva-svācchandya-mātram tu) has to expand --lit. expands-- (vijṛmbhate) to differentiate (bhedāya) them (eṣām).
Seeing (sampaśyan) the difference (viśeṣam) (between the Pralayākala and) the Sakala (sakalāt) here (iha), it is with (this) intention that (iti āśayena) the All-pervasive Lord (vibhuḥ) did not say (na uvāca) (that there is) thirteenfoldness, etc. (trāyodaśya-ādikam) regarding Pralayākala, etc. (laya-akala-ādau).
An objection/doubt (nanu): Let perceptibility be a quality of the entities (astu vedyatā bhāva-dharmaḥ)! However (kintu), Pralayākala and Vijñānākala (laya-akalau) perceive/are conscious of (manvāte) nothing at all (na... vai kiñcid) here (iha). (Then,) how (katham) (can there be) that (perceptibility) (asau) with regard to them (tad-apekṣā)?
Let (this teaching) be listened (śrūyatām)! Citi --i.e. Śakti-- (citiḥ) is (asti eva) in this (asmin) which is established (saṁvyavasthite) in the Reality (that remains) in unity with Consciousness (saṁvid-aikātmya-tattve), even if (api) inert (jaḍe). (Therefore,) what (kā) to say (kathā) about (a being) who will rise from sleep (bhotsyamāne tu)? On the occasion of his own awakening (sva-bodha-avasare) indeed (tāvat), the Pralayakevalī/Pralayākala (laya-kevalī) will be divided (bhetsyate) into two (dvividhaḥ ca), (depending on whether) his (asya) awakening (prabodhaḥ) (is) for achieving the state of a Mantra (mantratvāya) or (ca) for attaining Saṁsāra/Transmigration --i.e. for becoming a Sakala-- (bhavāya).
Purified (saṁskṛtaḥ) in this way (tathā) by the force of contemplation, etc. (bhāvanā-ādi-balāt) produced by the method of other vaiṣṇava (schools), etc. (anya-vaiṣṇava-ādi-naya-uditāt), (he,) properly (yathāsvam) dissolved (līnaḥ) (and) awakened (prabuddhaḥ), attains the state of a Mantra (mantratvam... eti) or (atha... vā) the state of a Mantreśvara (tad-īśatvam) according to the variety/wonder of lower and higher (ādharauttarya-vicitrāt). But (tu) those (te) who (ye) are devoid of Absolute Freedom (svātantrya-varjitāḥ) (and who) have been forced to be under the sway of Moha --i.e. Māyā or delusion-- (balāt moha-vaśī-kṛtāḥ) are awakened --expecting 'budhyante'-- (buddhyante) to Saṁsāra/Transmigration (bhavāya) from (the condition of) Pralayākala (laya-akalāt) because of their own latent impressions (sva-saṁskārāt)||116-137||
Stanzas 138 to 151
ज्ञानाकलोऽपि मन्त्रेशमहेशत्वाय बुध्यते।
मन्त्रादित्वाय वा जातु जातु संसृतयेऽपि वा॥१३८॥
Jñānākalo'pi mantreśamaheśatvāya budhyate|
Mantrāditvāya vā jātu jātu saṁsṛtaye'pi vā||138||
The Vijñānākala (jñāna-akalaḥ) also (api) is awakened (budhyate) to attain the state of a Mantreśvara, a Mantramaheśvara (mantra-īśa-mahā-īśatvāya) or (vā) a Mantra, etc. (mantra-āditvāya), or (vā) sometimes (jātu jātu) to return even to Saṁsāra --Transmigration-- (saṁsṛtaye api)||138||
अवतारो हि विज्ञानियोगिभावेऽस्य भिद्यते।
उक्तं च बोधयामास स सिसृक्षुर्जगत्प्रभुः॥१३९॥
विज्ञानकेवलानष्टाविति श्रीपूर्वशासने।
अतः प्रभोत्स्यमानत्वे यानयोर्बोधयोग्यता॥१४०॥
तद्बलाद्वेद्यतायोग्यभावेनैवात्र वेद्यता।
तथाहि गाढनिद्रेऽपि प्रियेऽनाशङ्कितागताम्॥१४१॥
मां द्रक्ष्यतीति नाङ्गेषु स्वेषु मात्यभिसारिका।
एवं शिवोऽपि मनुते एतस्यैतत्प्रवेद्यताम्॥१४२॥
यास्यतीति सृजामीति तदानीं योग्यतैव सा।
वेद्यता तस्य भावस्य भोक्तृता तावती च सा॥१४३॥
लयाकलस्य चित्रो हि भोगः केन विकल्प्यते।
यथा यथा हि सम्वित्तिः स हि भोगः स्फुटोऽस्फुटः॥१४४॥
स्मृतियोग्योऽप्यन्यथा वा भोग्यभावं न तूज्झति।
गाढनिद्राविमूढोऽपि कान्तालिङ्गितविग्रहः॥१४५॥
भोक्तैव भण्यते सोऽपि मनुते भोक्तृतां पुरा।
उत्प्रेक्षामात्रलीनोऽपि काञ्चित्कुलवधूं पुरः॥१४६॥
सम्भोक्ष्यमाणां दृष्ट्वैव रभसाद्याति सम्मदम्।
तामेव दृष्ट्वा च तदा समानाशयभागपि॥१४७॥
अन्यस्तथा न संवित्ते कमत्रोपालभामहे।
लोके रूढमिदं दृष्टिरस्मिन्कारणमन्तरा॥१४८॥
प्रसीदतीव मग्नेव निर्वातीवेति वादिनि।
इत्थं विस्तरतस्तत्त्वभेदोऽयं समुदाहृतः॥१४९॥
शक्तिशक्तिमतां भेदादन्योन्यं तत्कृतेष्वपि।
भेदेष्वन्योन्यतो भेदात्तथा तत्त्वान्तरैः सह॥१५०॥
भेदोपभेदगणनां कुर्वतो नावधिः क्वचित्।
तत एव विचित्रोऽयं भुवनादिविधिः स्थितः॥१५१॥
Avatāro hi vijñāniyogibhāve'sya bhidyate|
Uktaṁ ca bodhayāmāsa sa sisṛkṣurjagatprabhuḥ||139||
Vijñānakevalānaṣṭāviti śrīpūrvaśāsane|
Ataḥ prabhotsyamānatve yānayorbodhayogyatā||140||
Tadbalādvedyatāyogyabhāvenaivātra vedyatā|
Tathāhi gāḍhanidre'pi priye'nāśaṅkitāgatām||141||
Māṁ drakṣyatīti nāṅgeṣu sveṣu mātyabhisārikā|
Evaṁ śivo'pi manute etasyaitatpravedyatām||142||
Yāsyatīti sṛjāmīti tadānīṁ yogyataiva sā|
Vedyatā tasya bhāvasya bhoktṛtā tāvatī ca sā||143||
Layākalasya citro hi bhogaḥ kena vikalpyate|
Yathā yathā hi samvittiḥ sa hi bhogaḥ sphuṭo'sphuṭaḥ||144||
Smṛtiyogyo'pyanyathā vā bhogyabhāvaṁ na tūjjhati|
Gāḍhanidrāvimūḍho'pi kāntāliṅgitavigrahaḥ||145||
Bhoktaiva bhaṇyate so'pi manute bhoktṛtāṁ purā|
Utprekṣāmātralīno'pi kāñcitkulavadhūṁ puraḥ||146||
Sambhokṣyamāṇāṁ dṛṣṭvaiva rabhasādyāti sammadam|
Tāmeva dṛṣṭvā ca tadā samānāśayabhāgapi||147||
Anyastathā na saṁvitte kamatropālabhāmahe|
Loke rūḍhamidaṁ dṛṣṭirasminkāraṇamantarā||148||
Prasīdatīva magneva nirvātīveti vādini|
Itthaṁ vistaratastattvabhedo'yaṁ samudāhṛtaḥ||149||
Śaktiśaktimatāṁ bhedādanyonyaṁ tatkṛteṣvapi|
Bhedeṣvanyonyato bhedāttathā tattvāntaraiḥ saha||150||
Bhedopabhedagaṇanāṁ kurvato nāvadhiḥ kvacit|
Tata eva vicitro'yaṁ bhuvanādividhiḥ sthitaḥ||151||
His (asya) descent (avatāraḥ hi) is divided (bhidyate) into the state of a man of wisdom and the state of a yogī (vijñāni-yogi-bhāve) --i.e. the Vijñānākala becomes a man of wisdom or a yogī in Saṁsāra--.
It is said (uktam ca) in venerable Mālinīvijayottaratantra (śrī-pūrva-śāsane) that (iti) the Lord of the universe (saḥ... jagat-prabhuḥ), desiring to emit/manifest (sisṛkṣuḥ), awakened --this is a conjugation in the rarely seen periphrastic perfect tense indicating remote past tense-- (bodhayāmāsa) eight (aṣṭau) Vijñānakevalī-s/Vijñānākala-s (vijñāna-kevalān).
For this reason (atas), fitness/capability for awakening (bodha-yogyatā) of the two vehicles --it refers to Pralayākala and Vijñānākala-- (yānayoḥ) (lies) in (their) future awakening (prabhotsyamānatve). By force of that --viz. by force of that fitness/capability for awakening-- (tad-balāt), objectivity --i.e. all the categories such as the earth element, etc.-- (vedyatā) here (atra) is furnished with a condition which is fit for perceptibility --viz. earth element, etc. can be perceived by those two knowers once they wake up-- (vedyatā-yogya-bhāvena eva).
For example (tathā hi): Although (her) beloved one is in deep sleep (gāḍha-nidre api priye), a woman who goes to meet him --i.e. a woman who goes to meet her beloved one-- (abhisārikā) does not find room in her own body --i.e. she is so happy that she cannot contain her joy in her body-- (na aṅgeṣu sveṣu māti) (while thinking:) "(After waking up,) he will see (drakṣyati) me (mām) who have come with no doubts (about our love) (anāśaṅkita-āgatām... iti)".
Śiva (śivaḥ) also (api) thinks (manute) in that way (evam): "This --i.e. the universe-- (etad) will become perceptible (pravedyatām... yāsyati) to him (etasya). Thus (iti) I emit/manifest (the universe once more) (sṛjāmi iti)". (Although the Pralayākala cannot perceive the universe) at that moment --when he is in deep sleep-- (tadānīm), (anyway,) perceptibility (sā... vedyatā) of the universe --lit. of the entity-- (bhāvasya) for that Pralayākala (tasya... laya-akalasya) is (potentially) fit or suitable --lit. fitness/suitableness-- (yogyatā eva). (The same is true regarding his) state as the enjoyer --i.e. the knower or perceiver-- (bhoktṛtā tāvatī ca sā). Certainly (hi), who could have conceived --lit. by whom could be conceived-- (kena vikalpyate) (this) wonderful/varied (citraḥ) enjoyment --viz. worldly experience-- (bhogaḥ) --extremely far-fetched and confusing Sanskrit here--?
According as (yathā yathā hi) Consciousness (samvittiḥ) (is, so also) the enjoyment/worldly experience (saḥ hi bhogaḥ) is evident (sphuṭaḥ) (or) indistinct --i.e. it is not evident-- (asphuṭaḥ). Even if (api) (enjoyment/worldly experience) is fit for memory --viz. it can be remembered-- (smṛti-yogyaḥ) or (vā) otherwise --viz. it cannot be remembered-- (anyathā), it does not at all abandon (na tu ujjhati) the condition of enjoyable/knowable (bhogya-bhāvam).
Someone whose body is embraced by his beloved woman (kāntā-āliṅgita-vigrahaḥ) is called (bhaṇyate) an enjoyer --because he enjoys such a woman-- (bhoktā eva), even if (api) he is unconscious in deep sleep (gāḍha-nidrā-vimūḍhaḥ). (And when he wakes up,) he (saḥ) also (api) thinks (manute) he was the enjoyer (bhoktṛtām) before --when he was in deep sleep-- (purā) --expecting something like 'bhoktṛtaṁ prāpto'haṁ pureti', but this would break the meter requirements--.
(A man,) after seeing (dṛṣṭvā eva) before (him) (puras) some (kāñcid) virtuous woman (kulavadhūm) who will be carnally enjoyed (in the future by him) (sambhokṣyamāṇām), although (api) (for the moment) he is only absorbed in a conjecture (utprekṣā-mātra-līnaḥ), becomes impetuously full of joy --'sammada' without the prefix 'sam', i.e. 'mada', means 'ardent passion'-- (rabhasāt yāti sammadam).
And (ca) (if) after seeing (dṛṣṭvā) her --the same woman-- (tām eva), another (man) (anyaḥ), then (tadā), although (api) endowed with similar disposition (samāna-āśaya-bhāk), is not (na) so (tathā) --i.e. he does not feel full of joy as the first man--. Oh Consciousness! --like 'Oh God!'-- (saṁvitte), whom (kam) here (atra) do we blame/reproach (upālabhāmahe)?
In a man who teaches a doctrine (loke), this (idam) (is) established (rūḍham) (like a fact:) The viewpoint (dṛṣṭiḥ) in him (asmin), independently from --lit. without, except-- (antarā) the cause (kāraṇam), (may be) as if (iva) clear and distinct (prasīdatī) (or) as if (iva) sunk/immersed (magnā) (or) as if (iva) extinguished (nirvātī iti).
In this way (ittham), this (ayam) division of the categories (tattva-bhedaḥ) has been talked about (samudāhṛtaḥ) extensively (vistaratas).
Through the reciprocal division (bhedāt anyonyam) of the powers and their possessors (śakti-śaktimatām) and (tathā) through the reciprocal division (anyonyatas bhedāt) with regard to the differences produced by them (tad-kṛteṣu api... bhedeṣu), together with the other categories (tattva-antaraiḥ saha), (the number one arrives at is so huge that,) for someone who makes (kurvatas) the calculation/enumeration of the divisions and subdivisions (bheda-upabheda-gaṇanām), there is no end (na avadhiḥ) anywhere (kvacid).
For that very reason (tatas eva), this (ayam) creation of the worlds, etc. (bhuvana-ādi-vidhiḥ) is wonderful/diverse (vicitraḥ... sthitaḥ)||139-151||
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