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Tantrāloka (Tantraloka): Chapter 13 - stanzas 302 to 361 - Non-dual Shaivism of Kashmir
Śaktipātatirohitī
Introduction
This is the third and last set of stanzas (from the stanza 302 to the stanza 361) of the thirteenth chapter (called Śaktipātatirohitī).
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 302 to 310
उक्तं श्रीभैरवकुले पञ्चदीक्षासुसंस्कृतः।
गुरुरुल्लङ्घिताधःस्थस्रोता वा त्रिकशास्त्रगः॥३०२॥
Uktaṁ śrībhairavakule pañcadīkṣāsusaṁskṛtaḥ|
Gururullaṅghitādhaḥsthasrotā vā trikaśāstragaḥ||302||
It is said (uktam) in venerable Bhairavakula (śrī-bhairavakule) (that) the Guru (guruḥ) who has been well purified by the five initiations (pañca-dīkṣā-su-saṁskṛtaḥ) or (vā) who has jumped over the inferior streams (ullaṅghita-adhaḥstha-srotāḥ) resides in the Trika scriptures (trika-śāstra-gaḥ)||302||
ज्ञानाचारादिभेदेन ह्युत्तराधरतां विभुः।
शास्त्रेष्वदीदृशच्छ्रीमत्सर्वाचारहृदादिषु॥३०३॥
Jñānācārādibhedena hyuttarādharatāṁ vibhuḥ|
Śāstreṣvadīdṛśacchrīmatsarvācārahṛdādiṣu||303||
In scriptures (śāstreṣu) (such as) venerable Sarvācārahṛt, etc. (śrīmat-sarvācārahṛd-ādiṣu), the All-pervasive One (vibhuḥ) examined (adīdṛśat) the superior and inferior condition (of the scriptures) (uttara-adharatām) according to the divisions of knowledge, rules of conduct, etc. (jñāna-ācāra-ādi-bhedena)||303||
वाममार्गाभिषिक्तस्तु दैशिकः परतत्त्ववित्।
तथापि भैरवे तन्त्रे पुनः संस्कारमर्हति॥३०४॥
शैववैमलसिद्धान्ता आर्हताः कारुकाश्च ये।
सर्वे ते पशवो ज्ञेया भैरवे मातृमण्डले॥३०५॥
Vāmamārgābhiṣiktastu daiśikaḥ paratattvavit|
Tathāpi bhairave tantre punaḥ saṁskāramarhati||304||
Śaivavaimalasiddhāntā ārhatāḥ kārukāśca ye|
Sarve te paśavo jñeyā bhairave mātṛmaṇḍale||305||
A spiritual teacher (daiśikaḥ) who has been anointed in the left-handed path (vāma-mārga-abhiṣiktaḥ tu) (and) who knows the Supreme Principle (para-tattva-vit), even so (tathā api) he again deserves/is entitled to (punar... arhati) a purificatory rite (saṁskāram) into the Bhairavatantra-s (bhairave tantre).
All (sarve) those (te) who (ye) are followers of Śiva, the Vaimala-s, the followers of Śaivasiddhānta (śaiva-vaimala-siddhāntāḥ), the Jaina-s (ārhatāḥ) and (ca) the Kāruka-s (kārukāḥ) are to be known (jñeyāḥ) as limited beings --i.e. paśu-s or beings in bondage-- (paśavaḥ) in the Bhairavatantra-s (bhairave) (as well as) in Mātṛmaṇḍala --lit. the Circle of the Mothers-- (mātṛ-maṇḍale)||304-305||
कुलकालीविधौ चोक्तं वैष्णवानां विशेषतः।
भस्मनिष्ठाप्रपन्नानामित्यादौ नैव योग्यता॥३०६॥
Kulakālīvidhau coktaṁ vaiṣṇavānāṁ viśeṣataḥ|
Bhasmaniṣṭhāprapannānāmityādau naiva yogyatā||306||
Also (ca), it has been said (uktam) in the Kulakālīvidhi --others read "Kālīkulavidhi"-- (kulakālīvidhau): "There is no fitness --i.e. there is no fitness to receive the Highest Truth from this Trika tradition-- (na eva yogyatā) in the case of the Vaiṣṇava-s (vaiṣṇavānām) particularly (viśeṣatas), (and) in the case of those who are familiar with the ashes (bhasma-niṣṭhā-prapannānām), etc. --expecting "ityādīnām"-- (iti-ādau)"||306||
स्वच्छन्दशास्त्रे सङ्क्षेपादुक्तं च श्रीमहेशिना।
अन्यशास्त्ररतो यस्तु नासौ सिद्धिफलप्रदः॥३०७॥
समय्यादिक्रमाल्लब्धाभिषेको हि गुरुर्मतः।
स च शक्तिवशादित्थं वैष्णवादिषु कोऽन्वयः॥३०८॥
छद्मापश्रवणाद्यैस्तु तज्ज्ञानं गृह्णतो भवेत्।
प्रायश्चित्तमतस्तादृगधिकार्यत्र किं भवेत्॥३०९॥
फलाकाङ्क्षायुतः शिष्यस्तदेकायत्तसिद्धिकः।
ध्रुवं पच्येत नरके प्रायश्चित्त्युपसेवनात्॥३१०॥
Svacchandaśāstre saṅkṣepāduktaṁ ca śrīmaheśinā|
Anyaśāstrarato yastu nāsau siddhiphalapradaḥ||307||
Samayyādikramāllabdhābhiṣeko hi gururmataḥ|
Sa ca śaktivaśāditthaṁ vaiṣṇavādiṣu ko'nvayaḥ||308||
Chadmāpaśravaṇādyaistu tajjñānaṁ gṛhṇato bhavet|
Prāyaścittamatastādṛgadhikāryatra kiṁ bhavet||309||
Phalākāṅkṣāyutaḥ śiṣyastadekāyattasiddhikaḥ|
Dhruvaṁ pacyeta narake prāyaścittyupasevanāt||310||
And (ca) it has been concisely said (saṅkṣepāt uktam) by the venerable Great Lord (śrī-mahā-īśinā) in Svacchandatantra (svacchanda-śāstre): "But (tu) he (asau) who (yaḥ) is devoted to other scriptures (anya-śāstra-rataḥ) does not bestow the fruit of siddhi or perfection/accomplishment --other reading is "muktiphalapradaḥ", viz. "he does not bestow the fruit of Liberation"-- (siddhi-phala-pradaḥ)".
A Guru (guruḥ) is considered (mataḥ) to have obtained anointing (labdha-abhiṣekaḥ) through the succession (of stages of) samayī, etc. (samayi-ādi-kramāt). And (ca) he (saḥ) (has done) so (ittham) on account of the Power (of Śiva) (śakti-vaśāt). What (kaḥ) (is his) connection (anvayaḥ) with reference to the Vaiṣṇava-s, etc. (vaiṣṇava-ādiṣu)?
But (tu) (when) that (tad) knowledge (jñānam) (is received) through deceit, wrong learning, etc. (chadma-apaśravaṇa-ādyaiḥ), (then) there should be (bhavet) expiation (prāyaścittam) for the one who receives (it) (gṛhṇataḥ). On this account (atas), how (kim) could there be (bhavet) someone with such a right/qualification (tādṛk-adhikārī) here (atra)?
The disciple (śiṣyaḥ) who is endowed with the desire for fruits --it refers to worldly fruits-- (phala-ākāṅkṣā-yutaḥ) (and) whose siddhi or perfection/accomplishment depends only on him --i.e. on his Guru-- (tad-eka-āyatta-siddhikaḥ) would certainly be burnt/cooked (pacyeta) in hell (narake) for (following a Guru) who has to experience atonement --viz. this Guru should experience atonement for his bad actions-- (prāyaścitti-upasevanāt)||307-310||
Stanzas 311 to 327
तिरोभावप्रकारोऽयं यत्तादृशि नियोजितः।
गुरौ शिवेन तद्भक्तिः शक्तिपातोऽस्य नोच्यते॥३११॥
Tirobhāvaprakāro'yaṁ yattādṛśi niyojitaḥ|
Gurau śivena tadbhaktiḥ śaktipāto'sya nocyate||311||
This (ayam) (is) a mode of concealment (of one's own essential nature) (tirobhāva-prakāraḥ): That (yad) (that disciple) is impelled (niyojitaḥ) by Śiva (śivena) toward such a Guru (tādṛśi... gurau). His devotion (for such a flawed Guru) (tad-bhaktiḥ) is not said to be (na ucyate) His --of Śiva-- (asya) Śaktipāta (śaktipātaḥ) --another way to translate this last part would be this: "His devotion (for such a flawed Guru) is not said to be (a giver of) Śaktipāta for him", anyway, this alternative translation is a little far-fetched--||311||
यदा तु वैचित्र्यवशाज्जानीयात्तस्य तादृशम्।
विपरीतप्रवृत्तत्वं ज्ञानं तस्मादुपाहरेत्॥३१२॥
तं च त्यजेत्पापवृत्तिं भवेत्तु ज्ञानतत्परः।
यथा चौराद्गृहीत्वार्थं तं निगृह्णाति भूपतिः॥३१३॥
वैष्णवादेस्तथा शैवं ज्ञानमाहृत्य सन्मतिः।
स हि भेदैकवृत्तित्वं शिवज्ञाने श्रुतेऽप्यलम्॥३१४॥
नोज्झतीति दृढं वामाधिष्ठितस्तत्पशूत्तमः।
शिवेनैव तिरोभाव्य स्थापितो नियतेर्बलात्॥३१५॥
कथङ्कारं पतिपदं प्रयातु परतन्त्रितः।
स्वच्छन्दशास्त्रे प्रोक्तं च वैष्णवादिषु ये रताः॥३१६॥
भ्रमयत्येव तान्माया ह्यमोक्षे मोक्षलिप्सया।
वैष्णवादिः शैवशास्त्रं मेलयन्निजशासने॥३१७॥
ध्रुवं संशयमापन्न उभयभ्रष्टतां व्रजेत्।
स्वदृष्टौ परदृष्टौ च समयोल्लङ्घनादसौ॥३१८॥
प्रत्यवायं यतोऽभ्येति चरेत्तन्नेदृशं क्रमम्।
उक्तं श्रीमद्गह्वरे च परमेशेन तादृशम्॥३१९॥
नान्यशास्त्राभियुक्तेषु शिवज्ञानं प्रकाशते।
तन्न सैद्धान्तिको वामे नासौ दक्षे स नो मते॥३२०॥
कुलकौले त्रिके नासौ पूर्वः पूर्वः परत्र तु।
अवच्छिन्नोऽनवच्छेदं नो वेत्त्यानन्त्यसंस्थितः॥३२१॥
सर्वंसहस्ततोऽधःस्थ ऊर्ध्वस्थोऽधिकृतो गुरुः।
स्वात्मीयाधरसंस्पर्शात्प्राणयन्नधराः क्रियाः॥३२२॥
सफलीकुरुते यत्तदूर्ध्वस्थो गुरुरुत्तमः।
अधःस्थदृक्स्थोऽप्येतादृग्गुरुसेवी भवेत्स यः॥३२३॥
तादृक्शक्तिनिपातेद्धो यो द्रागूर्ध्वमिमं नयेत्।
तत्तद्गिरिनदीप्रायावच्छिन्ने क्षेत्रपीठके॥३२४॥
उत्तरोत्तरविज्ञाने नाधिकार्यधरोऽधरः।
उत्तरोत्तरमाचार्यं विदन्नप्यधरोऽधरः॥३२५॥
कुर्वन्नधिक्रियां शास्त्रलङ्घी निग्रहभाजनम्।
शक्तिपातबलादेव ज्ञानयोग्यविचित्रता॥३२६॥
श्रौतं चिन्तामयं द्व्यात्म भावनामयमेव च।
ज्ञानं तदुत्तरं ज्यायो यतो मोक्षैककारणम्॥३२७॥
Yadā tu vaicitryavaśājjānīyāttasya tādṛśam|
Viparītapravṛttatvaṁ jñānaṁ tasmādupāharet||312||
Taṁ ca tyajetpāpavṛttiṁ bhavettu jñānatatparaḥ|
Yathā caurādgṛhītvārthaṁ taṁ nigṛhṇāti bhūpatiḥ||313||
Vaiṣṇavādestathā śaivaṁ jñānamāhṛtya sanmatiḥ|
Sa hi bhedaikavṛttitvaṁ śivajñāne śrute'pyalam||314||
Nojjhatīti dṛḍhaṁ vāmādhiṣṭhitastatpaśūttamaḥ|
Śivenaiva tirobhāvya sthāpito niyaterbalāt||315||
Kathaṅkāraṁ patipadaṁ prayātu paratantritaḥ|
Svacchandaśāstre proktaṁ ca vaiṣṇavādiṣu ye ratāḥ||316||
Bhramayatyeva tānmāyā hyamokṣe mokṣalipsayā|
Vaiṣṇavādiḥ śaivaśāstraṁ melayannijaśāsane||317||
Dhruvaṁ saṁśayamāpanna ubhayabhraṣṭatāṁ vrajet|
Svadṛṣṭau paradṛṣṭau ca samayollaṅghanādasau||318||
Pratyavāyaṁ yato'bhyeti carettannedṛśaṁ kramam|
Uktaṁ śrīmadgahvare ca parameśena tādṛśam||319||
Nānyaśāstrābhiyukteṣu śivajñānaṁ prakāśate|
Tanna saiddhāntiko vāme nāsau dakṣe sa no mate||320||
Kulakaule trike nāsau pūrvaḥ pūrvaḥ paratra tu|
Avacchinno'navacchedaṁ no vettyānantyasaṁsthitaḥ||321||
Sarvaṁsahastato'dhaḥstha ūrdhvastho'dhikṛto guruḥ|
Svātmīyādharasaṁsparśātprāṇayannadharāḥ kriyāḥ||322||
Saphalīkurute yattadūrdhvastho gururuttamaḥ|
Adhaḥsthadṛkstho'pyetādṛggurusevī bhavetsa yaḥ||323||
Tādṛkśaktinipāteddho yo drāgūrdhvamimaṁ nayet|
Tattadgirinadīprāyāvacchinne kṣetrapīṭhake||324||
Uttarottaravijñāne nādhikāryadharo'dharaḥ|
Uttarottaramācāryaṁ vidannapyadharo'dharaḥ||325||
Kurvannadhikriyāṁ śāstralaṅghī nigrahabhājanam|
Śaktipātabalādeva jñānayogyavicitratā||326||
Śrautaṁ cintāmayaṁ dvyātma bhāvanāmayameva ca|
Jñānaṁ taduttaraṁ jyāyo yato mokṣaikakāraṇam||327||
But (tu) when (yadā) (the Guru) knows (jānīyāt) such (tādṛśam) perverse/inauspicious behavior (viparīta-pravṛttatvam) (in his disciple) on account of the variety (of his bad actions) (vaicitrya-vaśāt), (the Guru) should remove (upāharet) knowledge (jñānam) from him --from his disciple-- (tasmāt) and (ca) abandon (tyajet) him (tam) as if he were a sinner (pāpa-vṛttim) (so that the disciple can) become (bhavet tu) someone completely devoted to knowledge (jñāna-tatparaḥ) --in this last part I am following the far-fetched interpretation by Jayaratha, the commentator, despite I do not fully agree with him--.
Just as (yathā ) a king (bhūpatiḥ), after sezing (gṛhītvā) the (stolen) thing (artham) from a thief (caurāt), punishes (nigṛhṇāti) him (tam), so (also) (tathā) the noble-minded one (sanmatiḥ) should remove --lit. removing-- (āhṛtya) Śiva's Knowledge (śaivam jñānam) from Vaiṣṇava-s, etc. (vaiṣṇava-ādeḥ).
Because (hi) although (api) he (saḥ) has sufficiently listened to Śiva's knowledge (śiva-jñāne śrute... alam), being (his) sole course of conduct dualism --far-fetched Sanskrit here really-- (bheda-eka-vṛttitvam), he does not give up --i.e. he has no faith in Śiva's knowledge -- (na ujjhati). Thus (iti), he, the worst among those paśu-s or limited beings --lit. the greatest paśu, i.e. the one who is more paśu than the rest--, is firmly presided by Vāma (dṛḍham vāma-adhiṣṭhitaḥ tad-paśu-ttamaḥ). Having been concealed --i.e. veiled-- (tirobhāvya) by Śiva Himself (śivena eva) (and) deposited (sthāpitaḥ) by force (balāt) of Niyati --category 11-- (niyateḥ), in what manner (kathaṅkāram) (could) someone (like him) who depends on others (para-tantritaḥ) advance toward --expecting "prayāti"-- (prayātu) the State of the Lord (pati-padam)?
Also (ca), it has been said (proktam) in Svacchandatantra (svacchanda-śāstre) (that in the case of) those who (ye) are devoted (ratāḥ) to Vaiṣṇava-s, etc. (vaiṣṇava-ādiṣu), "Māyā (māyā hi) makes them wander around (bhramayati eva tān) in something which is not Liberation (amokṣe) due to (their) desire of getting Liberation (mokṣa-lipsayā)".
A Vaiṣṇava, etc. (vaiṣṇava-ādiḥ) assembling/bringing together (melayan) the Śiva's scripture (śaiva-śāstram) (and) his own teaching/discipline --i.e. Vaiṣṇavism, etc.-- (nija-śāsane) becomes certainly doubtful (dhruvam saṁśayam āpannaḥ) (and) falls from both (teachings/disciplines) (ubhaya-bhraṣṭatām vrajet).
(If the Vaiṣṇava, etc. does that, then) because (yatas) he (asau), by jumping over the rules (samaya-ullaṅghanāt) with reference to his own viewpoint (sva-dṛṣṭau) and (ca) to the viewpoint of others (para-dṛṣṭau), becomes an impediment/obstacle (pratyavāyam... abhyeti), therefore (tad), he should not perform (care na) such a process (īdṛśam kramam).
Such a thing (tādṛśam) has been said (uktam) by the Supreme Lord (parama-īśena) in venerable Gahvaratantra (śrīmat-gahvare ca): "Śiva's knowledge (śiva-jñānam) does not shine (na... prakāśate) in those who are absorbed in other scriptures (anya-śāstra-abhiyukteṣu)".
Therefore (tad), a follower of Śaivasiddhānta (saiddhāntikaḥ) is not (qualified) (na) regarding Vāma --i.e. the left-handed Tantra-s-- (vāme), (and) he --viz. a follower of Vāma-- (asau) is not (qualified) (na) regarding Dakṣa --i.e. the right-handed Tantra-s-- (dakṣe), (and) he --viz. a follower of Dakṣa-- (saḥ) is not (qualified) (no) regarding Mata (mate), (and) he --a follower of Mata-- (asau) is not (qualified) (na) regarding Kulakaulatrika --i.e. Trika Shaivism-- (kula-kaule trike). Hereafter (paratra tu), (a follower of a higher system is qualified regarding) each of the previous (systems) (pūrvaḥ pūrvaḥ).
A limited/bounded (Guru) (avacchinnaḥ) remaining in an infinity (of internal restrictions) (ānantya-saṁsthitaḥ) does not know (na vetti) That which has no limits (anavacchedam). A Guru (guruḥ) who stays above --i.e. in a superior system-- (ūrdhva-sthaḥ) bears everything patiently (sarvaṁsahaḥ) (and) is authorized (adhikṛtaḥ) with regard to that which remains below (adhas-sthe) him (tatas) --i.e. he has authority over inferior systems--.
The best --i.e. the most elevated-- (uttamaḥ) Guru (guruḥ) is above --i.e. he is above inferior systems-- (ūrdhva-sthaḥ) (and) animates/vitalizes (prāṇayan) inferior (adharāḥ) rituals (kriyāḥ) through a prior contact with his --i.e. with his own system-- (svātmīya-adhara-saṁsparśāt) so that (yad) renders that --i.e. those inferior rituals-- fruitful (sa-phalī-kurute... tad).
Even (api) (in the case of) him (saḥ) who (yaḥ) remains in an inferior viewpoint --i.e. in an inferior system-- (adhas-stha-dṛk-sthaḥ) (and) who (yaḥ), kindled by that kind of Śaktipāta (tādṛk-śakti-nipāta-iddhaḥ), becomes (bhavet) a servant of such a Guru (etādṛk-guru-sevī), (this Guru) leads (nayet) him (imam) quickly/instantly (drāk) upward (ūrdhvam).
(A Guru who is) very low --because his system is very low-- (adharaḥ adharaḥ) does not have authority (na adhikārī) over the special knowledge of higher and higher (levels) (uttara-uttara-vijñāne), (just as a person in a certain valley cannot see anything) with reference to a sacred seat (kṣetra-pīṭhake) which is mostly separated by various rivers and mountains (tad-tad-giri-nadī-prāya-avacchinne) --far-fetched Sanskrit here, I had to add phrases to complete the sense--.
A very low (Guru) (adharaḥ adharaḥ), (who) even (api) knowing (vidan) a very elevated (uttara-uttaram) Ācārya --i.e. a Guru-- (ācāryam), (continues to) exercise authority (as a Guru) (kurvan adhikriyām), is transgressing the scriptures (śāstra-laṅghī) (and becomes) a receptacle for punishment (nigraha-bhājanam).
On account of Śaktipāta --i.e. because Śaktipāta is varied-- (śaktipāta-balāt eva) (there is) a variety of fit people for Knowledge (jñāna-yogya-vicitratā).
Knowledge (jñānam) (is triple): (1) Through hearing (śrautam), (2) (this kind of knowledge) is double (dvi-ātma) (and) consists of thoughts (cintā-mayam), and (finally) (ca) (3) (knowledge) consisting of creative contemplation (using imagination) (bhāvanā-mayam eva). The last one (tad uttaram) (is) the most excellent (jyāyaḥ) because (yatas) it is the sole cause of Liberation (mokṣa-eka-kāraṇam)||312-327||
Stanzas 328 to 333
तत्त्वेभ्य उद्धृतिं क्वापि योजनं सकलेऽकले।
कथं कुर्याद्विना ज्ञानं भावनामयमुत्तमम्॥३२८॥
Tattvebhya uddhṛtiṁ kvāpi yojanaṁ sakale'kale|
Kathaṁ kuryādvinā jñānaṁ bhāvanāmayamuttamam||328||
How (katham) (could a Guru) extract (his disciple) (uddhṛtim... kuryāt) from (certain inferior) principles (tattvebhyaḥ) anywhere (kvāpi) (and) bring about (his disciple's) union (yojanam... kuryāt) with (either) the differentiated (sa-kale) (or) the undifferentiated (akale) (Highest Reality) without (vinā) the most elevated (uttamam) knowledge (jñānam) consisting of creative contemplation (which uses imagination) (bhāvanā-mayam)?||328||
योगी तु प्राप्ततत्तत्त्वसिद्धिरप्युत्तमे पदे।
सदाशिवाद्ये स्वभ्यस्तज्ञानित्वादेव योजकः॥३२९॥
अधरेषु च तत्त्वेषु या सिद्धिर्योगजास्य सा।
विमोचनायां नोपायः स्थितापि धनदारवत्॥३३०॥
यस्तूत्पन्नसमस्ताध्वसिद्धिः स हि सदाशिवः।
साक्षान्नैष कथं मर्त्यान्मोचयेद्गुरुतां व्रजन्॥३३१॥
तेनोक्तं मालिनीतन्त्रे विचार्य ज्ञानयोगिते।
यतश्च मोक्षदः प्रोक्तः स्वभ्यस्तज्ञानवान्बुधैः॥३३२॥
तस्मात्स्वभ्यस्तविज्ञानतैवैकं गुरुलक्षणम्।
विभागस्त्वेष मे प्रोक्तः शम्भुनाथेन दर्श्यते॥३३३॥
Yogī tu prāptatattattvasiddhirapyuttame pade|
Sadāśivādye svabhyastajñānitvādeva yojakaḥ||329||
Adhareṣu ca tattveṣu yā siddhiryogajāsya sā|
Vimocanāyāṁ nopāyaḥ sthitāpi dhanadāravat||330||
Yastūtpannasamastādhvasiddhiḥ sa hi sadāśivaḥ|
Sākṣānnaiṣa kathaṁ martyānmocayedgurutāṁ vrajan||331||
Tenoktaṁ mālinītantre vicārya jñānayogite|
Yataśca mokṣadaḥ proktaḥ svabhyastajñānavānbudhaiḥ||332||
Tasmātsvabhyastavijñānataivaikaṁ gurulakṣaṇam|
Vibhāgastveṣa me proktaḥ śambhunāthena darśyate||333||
But (tu) a Yogī (yogī), even if (api) he has attained accomplishment regarding that Principle --i.e. regarding the Highest Reality-- (prāpta-tad-tattva-siddhiḥ), (is) someone who brings about the union (of his disciples) (yojakaḥ) with the most elevated State (uttame pade) (called) Sadāśiva, etc. (sadāśiva-ādye) only through his well-practiced state of knower (su-abhyasta-jñānitvāt eva).
His (asya) accomplishment (siddhiḥ... sā), born from Yoga (yoga-jā), which (yā) is related to inferior principles (adhareṣu ca tattveṣu), even if (api) stable (sthitā), is not (na) a means (upāyaḥ) with reference to Liberation (vimocanāyām), just as a wife or wealth (are not a means to Liberation) (dhana-dāra-vat).
He (saḥ hi) who (yaḥ tu) has the accomplishment of the whole path or course arisen (utpanna-samasta-adhva-siddhiḥ) (is) Sadāśiva (sadāśivaḥ) in person (sākṣāt). How (katham) (could) he (eṣaḥ) who has become a Guru (gurutām vrajan) not (na) liberate (mocayet) the mortals (martyān)?
For that reason (tena) it has been declared (uktam) in Mālinīvijayottaratantra --in 4.40-- (mālinī-tantre) (by the Lord), after pondering over (vicārya) Knowledge and Yoga --lit. Knowledge and State of a yogī-- (jñāna-yogite): "And (ca) because (yatas) he is giver of Liberation (mokṣa-daḥ), he is proclaimed (proktaḥ) by the wise (budhaiḥ) as one whose knowledge is extremely elaborated --lit. practiced a lot-- (su-abhyasta-jñānavān)".
Therefore (tasmāt), the only (ekam) mark/characteristic of a Guru (guru-lakṣaṇam) (is) the extremely elaborated --well practiced-- especial knowledge (su-abhyasta-vijñānatā eva).
This (eṣaḥ) difference (between the two kinds of Guru-s) (vibhāgaḥ tu) which has been mentioned (proktaḥ) by me (me) is shown/proved (darśyate) by Śambhunātha (śambhunāthena)||329-333||
Stanzas 334 to 342
मोक्षज्ञानपरः कुर्याद्गुरुं स्वभ्यस्तवेदनम्।
अन्यं त्यजेत्प्राप्तमपि तथा चोक्तं शिवेन तत्॥३३४॥
Mokṣajñānaparaḥ kuryādguruṁ svabhyastavedanam|
Anyaṁ tyajetprāptamapi tathā coktaṁ śivena tat||334||
Someone who is solely devoted to Liberation and knowledge (mokṣa-jñāna-paraḥ) should turn (his attention) to (kuryāt) a Guru (gurum) whose knowledge is extremely elaborated --lit. well practiced-- (su-abhyasta-vedanam) (and) abandon (tyajet) the other (Guru) (anyam), even if (api) he adopted him (already) --lit. adopted-- (prāptam). Likewise (tathā ca), that (tad) was (also) said (uktam) by Śiva (śivena)||334||
आमोदार्थी यथा भृङ्गः पुष्पात्पुष्पान्तरं व्रजेत्।
विज्ञानार्थी तथा शिष्यो गुरोर्गुर्वन्तरं व्रजेत्॥३३५॥
शक्तिहीनं गुरुं प्राप्य मोक्षज्ञाने कथं श्रयेत्।
नष्टमूले द्रुमे देवि कुतः पुष्पफलादिकम्॥३३६॥
Āmodārthī yathā bhṛṅgaḥ puṣpātpuṣpāntaraṁ vrajet|
Vijñānārthī tathā śiṣyo gurorgurvantaraṁ vrajet||335||
Śaktihīnaṁ guruṁ prāpya mokṣajñāne kathaṁ śrayet|
Naṣṭamūle drume devi kutaḥ puṣpaphalādikam||336||
"Just as (yathā) a bee (bhṛṅgaḥ) which desires a fragrance (āmoda-arthī) moves (vrajet) from one flower (puṣpāt) to another flower (puṣpa-antaram), so also (tathā) a disciple (śiṣyaḥ) who desires (especial) knowledge (vijñāna-arthī) moves (vrajet) from a Guru (guroḥ) to another Guru (guru-antaram)".
"Having adopted (prāpya) a Guru (gurum) who is devoid of power (śakti-hīnam), how (katham) is he going to attain (śrayet) Liberation and Knowledge (mokṣa-jñāne)? When a tree has (its) roots destroyed (naṣṭa-mūle drume), oh Goddess (devi), in what manner (kutas) (is it going to produce) flowers, fruits, etc. (puṣpa-phala-ādikam)?"||335-336||
उत्तरोत्तरमुत्कर्षलक्ष्मीं पश्यन्नपि स्थितः।
अधमे यः पदे तस्मात्कोऽन्यः स्याद्दैवदग्धकः॥३३७॥
यस्तु भोगं च मोक्षं च वाञ्छेद्विज्ञानमेव च।
स्वभ्यस्तज्ञानिनं योगसिद्धं स गुरुमाश्रयेत्॥३३८॥
Uttarottaramutkarṣalakṣmīṁ paśyannapi sthitaḥ|
Adhame yaḥ pade tasmātko'nyaḥ syāddaivadagdhakaḥ||337||
Yastu bhogaṁ ca mokṣaṁ ca vāñchedvijñānameva ca|
Svabhyastajñāninaṁ yogasiddhaṁ sa gurumāśrayet||338||
Who (kaḥ) else (anyaḥ) would be (syāt) (more) tormented by destiny (daiva-dagdhakaḥ) than him (tasmāt) who (yaḥ) remains (sthitaḥ) in the lowest state (adhame... pade) even (api) while seeing (paśyan) the superior wealth/splendor (utkarṣa-lakṣmīm) of a very elevated (Guru) (uttara-uttaram)?
But (tu) he (saḥ) who (yaḥ) desires (vāñchet) wordly enjoyment (bhogam), Liberation (mokṣam) and (ca... ca... ca) (especial) knowledge (vijñānam eva) should take refuge (āśrayet) in a (Guru) whose knowledge is extremely elaborated --lit. well practiced-- (su-abhyasta-jñāninam) (and) who has attained perfection in Yoga (yoga-siddham)||337-338||
तदभावे तु विज्ञानमोक्षयोर्ज्ञानिनं श्रयेत्।
भुक्त्यंशे योगिनं यस्तत्फलं दातुं भवेत्क्षमः॥३३९॥
Tadabhāve tu vijñānamokṣayorjñāninaṁ śrayet|
Bhuktyaṁśe yoginaṁ yastatphalaṁ dātuṁ bhavetkṣamaḥ||339||
In the absence of that (Guru) (tad-abhāve tu), he should go to (śrayet) (a Guru) who has knowledge about Vijñāna --lit. especial knowledge-- and Liberation (vijñāna-mokṣayoḥ jñāninam).
Regarding the "wordly enjoyment" aspect (bhukti-aṁśe), (he should approach) a yogī (yoginam) who (yaḥ) is (bhavet) able (kṣamaḥ) to give (dātum) that fruit (tad-phalam)||339||
फलदानाक्षमे योगिन्युपायैकोपदेशिनि।
वरं ज्ञानी योऽभ्युपायं दिशेदपिच मोचयेत्॥३४०॥
ज्ञानी न पूर्ण एवैको यदि ह्यंशांशिकाक्रमात्।
ज्ञानान्यादाय विज्ञानं कुर्वीताखण्डमण्डलम्॥३४१॥
तेनासङ्ख्यान्गुरून्कुर्यात्पूरणाय स्वसंविदः।
धन्यस्तु पूर्णविज्ञानं ज्ञानार्थी लभते गुरुम्॥३४२॥
Phaladānākṣame yoginyupāyaikopadeśini|
Varaṁ jñānī yo'bhyupāyaṁ diśedapica mocayet||340||
Jñānī na pūrṇa evaiko yadi hyaṁśāṁśikākramāt|
Jñānānyādāya vijñānaṁ kurvītākhaṇḍamaṇḍalam||341||
Tenāsaṅkhyāngurūnkuryātpūraṇāya svasaṁvidaḥ|
Dhanyastu pūrṇavijñānaṁ jñānārthī labhate gurum||342||
A Jñānī --a sage endowed with knowledge-- (jñānī) who (yaḥ) points out/shows (diśet) the means (to Liberation) (abhyupāyam) and also (api ca) liberates (mocayet) (is) better (varam) than a yogī --expecting Ablative case here and not Locative-- (yogini) who is unable to give the fruits (phala-dāna-akṣame) (and) only teaches the means (to achieve them) (upāya-eka-upadeśini).
If (yadi hi) there is not (even) (na) one (ekaḥ) perfect (pūrṇaḥ eva) Jñānī (jñānī) (available for him), (then,) after receiving/taking (ādāya) knowledge --lit. "knowledges"-- (jñānāni) portion by portion, in succession (aṁśa-aṁśikā-kramāt), he should make (kurvīta) knowledge (vijñānam) into a whole circle --i.e. by adding little portions of knowledge he creates a whole-- (akhaṇḍa-maṇḍalam). On that account (tena), he should take (kuryāt) innumerable (asaṅkhyān) Guru-s (gurūn) in order to make his own consciousness full --literally, "for the filling up of his own consciousness"-- (pūraṇāya sva-saṁvidaḥ).
Nonetheless (tu), a lucky (spiritual aspirant) (dhanyaḥ) who desires knowledge (jñāna-arthī) obtains (labhate) a Guru (gurum) whose knowledge is full/perfect (pūrṇa-vijñānam)||340-342||
Stanzas 343 to 361
नानागुर्वागमस्रोतःप्रतिभामात्रमिश्रितम्।
कृत्वा ज्ञानार्णवं स्वाभिर्विप्रुड्भिः प्लावयेन्न किम्॥३४३॥
आ तपनान्मोटकान्तं यस्य मेऽस्ति गुरुक्रमः।
तस्य मे सर्वशिष्यस्य नोपदेशदरिद्रता॥३४४॥
श्रीमता कल्लटेनेत्थं गुरुणा तु न्यरूप्यत।
अहमप्यत एवाधःशास्त्रदृष्टिकुतूहलात्॥३४५॥
तार्किकश्रौतबौद्धार्हद्वैष्णवादीनसेविषि।
लोकाध्यात्मातिमार्गादिकर्मयोगविधानतः॥३४६॥
सम्बोधोत्कर्षबाहुल्यात्क्रमोत्कृष्टान्विभावयेत्।
श्रीपूर्वशास्त्रे प्रष्टारो मुनयो नारदादयः॥३४७॥
प्राग्वैष्णवाः सौगताश्च सिद्धान्तादिविदस्ततः।
क्रमात्त्रिकार्थविज्ञानचन्द्रोत्सुकितदृष्टयः॥३४८॥
तस्मान्न गुरुभूयस्त्वे विशङ्केत कदाचन।
गुर्वन्तररते मूढे आगमान्तरसेवके॥३४९॥
प्रत्यवायो य आम्नातः स इत्थमिति गृह्यताम्।
यो यत्र शास्त्रेऽधिकृतः स तत्र गुरुरुच्यते॥३५०॥
तत्रानधिकृतो यस्तु तद्गुर्वन्तरमुच्यते।
यथा तन्मण्डलासीनो मण्डलान्तरभूपतिम्॥३५१॥
स्वमण्डलजिगीषुः सन्सेवमानो विनश्यति।
तथोत्तरोत्तरज्ञानसिद्धिप्रेप्सुः समाश्रयन्॥३५२॥
अधराधरमाचार्यं विनाशमधिगच्छति।
एवमेवोर्ध्ववर्तिष्णोरागमात्सिद्धिवाञ्छकः॥३५३॥
मायीयशास्त्रनिरतो विनाशं प्रतिपद्यते।
उक्तं च श्रीमदानन्दे कर्म संश्रित्य भावतः॥३५४॥
जुगुप्सते तत्तस्मिंश्च विफलेऽन्यत्समाश्रयेत्।
दिनाद्दिनं ह्रसंस्त्वेवं पच्यते रौरवादिषु॥३५५॥
यस्तूर्ध्वोर्ध्वपथप्रेप्सुरधरं गुरुमागमम्।
जिहासेच्छक्तिपातेन स धन्यः प्रोन्मुखीकृतः॥३५६॥
अत एवेह शास्त्रेषु शैवेष्वेव निरूप्यते।
शास्त्रान्तरार्थानाश्वस्तान्प्रति संस्कारको विधिः॥३५७॥
अतश्चाप्युत्तमं शैवं योऽन्यत्र पतितः स हि।
इहानुग्राह्य ऊर्ध्वोर्ध्वं नेतस्तु पतितः क्वचित्॥३५८॥
अत एव हि सर्वज्ञैर्ब्रह्मविष्ण्वादिभिर्निजे।
न शासने समाम्नातं लिङ्गोद्धारादि किञ्चन॥३५९॥
इत्थं विष्ण्वादयः शैवपरमार्थैकवेदिनः।
कांश्चित्प्रति तथादिक्षुस्ते मोहाद्विमतिं श्रिताः॥३६०॥
तथाविधामेव मतिं सत्यसंस्पर्शनाक्षमाम्।
दृष्ट्वैषां ब्रह्मविष्ण्वाद्यैर्बुद्धैरपि तथोदितम्॥३६१॥
Nānāgurvāgamasrotaḥpratibhāmātramiśritam|
Kṛtvā jñānārṇavaṁ svābhirvipruḍbhiḥ plāvayenna kim||343||
Ā tapanānmoṭakāntaṁ yasya me'sti gurukramaḥ|
Tasya me sarvaśiṣyasya nopadeśadaridratā||344||
Śrīmatā kallaṭenetthaṁ guruṇā tu nyarūpyata|
Ahamapyata evādhaḥśāstradṛṣṭikutūhalāt||345||
Tārkikaśrautabauddhārhadvaiṣṇavādīnaseviṣi|
Lokādhyātmātimārgādikarmayogavidhānataḥ||346||
Sambodhotkarṣabāhulyātkramotkṛṣṭānvibhāvayet|
Śrīpūrvaśāstre praṣṭāro munayo nāradādayaḥ||347||
Prāgvaiṣṇavāḥ saugatāśca siddhāntādividastataḥ|
Kramāttrikārthavijñānacandrotsukitadṛṣṭayaḥ||348||
Tasmānna gurubhūyastve viśaṅketa kadācana|
Gurvantararate mūḍhe āgamāntarasevake||349||
Pratyavāyo ya āmnātaḥ sa itthamiti gṛhyatām|
Yo yatra śāstre'dhikṛtaḥ sa tatra gururucyate||350||
Tatrānadhikṛto yastu tadgurvantaramucyate|
Yathā tanmaṇḍalāsīno maṇḍalāntarabhūpatim||351||
Svamaṇḍalajigīṣuḥ sansevamāno vinaśyati|
Tathottarottarajñānasiddhiprepsuḥ samāśrayan||352||
Adharādharamācāryaṁ vināśamadhigacchati|
Evamevordhvavartiṣṇorāgamātsiddhivāñchakaḥ||353||
Māyīyaśāstranirato vināśaṁ pratipadyate|
Uktaṁ ca śrīmadānande karma saṁśritya bhāvataḥ||354||
Jugupsate tattasmiṁśca viphale'nyatsamāśrayet|
Dināddinaṁ hrasaṁstvevaṁ pacyate rauravādiṣu||355||
Yastūrdhvordhvapathaprepsuradharaṁ gurumāgamam|
Jihāsecchaktipātena sa dhanyaḥ pronmukhīkṛtaḥ||356||
Ata eveha śāstreṣu śaiveṣveva nirūpyate|
Śāstrāntarārthānāśvastānprati saṁskārako vidhiḥ||357||
Ataścāpyuttamaṁ śaivaṁ yo'nyatra patitaḥ sa hi|
Ihānugrāhya ūrdhvordhvaṁ netastu patitaḥ kvacit||358||
Ata eva hi sarvajñairbrahmaviṣṇvādibhirnije|
Na śāsane samāmnātaṁ liṅgoddhārādi kiñcana||359||
Itthaṁ viṣṇvādayaḥ śaivaparamārthaikavedinaḥ|
Kāṁścitprati tathādikṣuste mohādvimatiṁ śritāḥ||360||
Tathāvidhāmeva matiṁ satyasaṁsparśanākṣamām|
Dṛṣṭvaiṣāṁ brahmaviṣṇvādyairbuddhairapi tathoditam||361||
After making (kṛtvā) an ocean of knowledge (jñāna-arṇavam) mixed with multiple Guru-s (and) streams of revealed scriptures, (along with) what is only Pratibhā or intuition (nānā-guru-āgama-srotas-pratibhā-mātra-miśritam), what (kim) does he not inundate (plāvayet na) with his drops (of scholarship --you can add here "of knowledge, wisdom, etc."--) (svābhiḥ vipruḍbhiḥ).
It was described (nyarūpyata) in this way (ittham) by the venerable Guru (called) Kallaṭa (śrīmatā kallaṭena... guruṇā tu): "I have a succession of Guru-s (me asti guru-kramaḥ) ranging (yasya... tasya) from Tapana (ā tapanāt) up to Moṭaka (moṭaka-antam). (Therefore,) there is no (na) poverty of teachings (upadeśa-daridratā) for me (me) who have been the disciple of all (sarva-śiṣyasya)".
On this account (atas eva), I (aham) also (api), out of curiosity regarding the viewpoints of inferior scriptures (adhas-śāstra-dṛṣṭi-kutūhalāt), served --"aseviṣi" is an aorist-- (aseviṣi) (Guru-s) of logic, Veda-s, Buddhism, Jainism, Vaiṣṇavism, etc. (tārkika-śrauta-bauddha-arhat-vaiṣṇava-ādīn).
(A person) should become aware (vibhāvayet) of the hierarchies (among the Guru-s of other systems) (krama-utkṛṣṭāt) in accordance with the abundance and excellence of (their) understanding and enlightenment (sambodha-utkarṣa-bāhulyāt) (and) in accordance with the method of rituals and Yoga (they recommend, such as those of) worldly systems, spiritual systems, Atimārga --according to Jayaratha, Atimārga is Sāṅkhyayoga, but others say it is Pāśupata--, etc. (loka-adhyātma-atimārga-ādi-karma-yoga-vidhānatas).
The muni-s --i.e. sages in general but especially those who observe a "mauna" or "silence" vow-- (munayaḥ) such as Nārada, etc. (nārada-ādayaḥ) who ask questions (praṣṭāraḥ) in venerable Mālinīvijayottaratantra (śrī-pūrva-śāstre) were previously Vaiṣṇava-s (prāk vaiṣṇavāḥ), Buddhists (saugatāḥ) and (ca) knowers of Śaivasiddhānta, etc. (siddhānta-ādi-vidaḥ). After that (tatas), they gradually became ones whose viewpoints (were full of a) desire for the Moon of Knowledge of the Trika instruction (Kramāt trika-artha-vijñāna-candra-utsukita-dṛṣṭayaḥ).
Therefore (tasmāt), even if there is multitude of Guru-s (guru-bhūyastve), (a person) should never have doubts (na... viśaṅketa kadācana).
Let the impediment/sin which is quoted in the scriptures (thus:) "(A person should not have any contact) with reference to a fool who is devoted to other Guru-s and serves other revealed scriptures" be apprehended/understood (guru-antara-rate mūḍhe āgama-antara-sevake... pratyavāyaḥ yaḥ āmnātaḥ saḥ... gṛhyatām) in this way (ittham iti)!
The Guru (of a scripture) (guruḥ) is said to be (ucyate) the one (saḥ) who (yaḥ) is authorized (adhikṛtaḥ) regarding (that) scripture (śāstre), whatever it may be (yatra... tatra). But (tu) he who (yaḥ) is not authorized (anadhikṛtaḥ) regarding that (scripture) (tatra) is therefore said to be (tad... ucyate) another Guru (guru-antaram).
Just as (yathā) (a king) seated in that territory (tad-maṇḍala-āsīnaḥ), (who) while he is desirous to conquer his territory (sva-maṇḍala-jigīṣuḥ san) serves (sevamānaḥ) the king of another territory (maṇḍala-antara-bhūpatim), is destroyed (vinaśyati), so also (tathā), he who, desiring to attain accomplishment/perfection regarding a very high knowledge (uttara-uttara-jñāna-siddhi-prepsuḥ ), resorts (samāśrayan) to a very inferior Ācārya --i.e. Guru-- (adhara-adharam ācāryam), obtains (adhigacchati) destruction (vināśam) --this confusing couple of stanzas is explained by Jayaratha in his commentary--.
Thus (evam eva), someone who desires perfection/accomplishments (siddhi-vāñchakaḥ) coming from a superior revealed scripture --lit. coming from a revealed scripture that is up-- (ūrdhva-vartiṣṇoḥ āgamāt) (but) is fully devoted to mayic scriptures --i.e. to scriptures that are under the influence of Māyā-- (māyīya-śāstra-nirataḥ) obtains (pratipadyate) destruction (vināśam). It is said (uktam ca) in venerable Ānandatantra (śrīmat-ānande): "After having recourse (saṁśritya) to a ritual (karma) he really dislikes/abhors (bhāvatas jugupsate), and (ca) for that reason (tad), when it bears no fruits --viz. when that ritual bears no fruits-- (tasmin... viphale), he resorts to (samāśrayet) to another (ritual) (anyat), he wanes --like the moon-- (hrasan tu) day by day (dināt dinam). So (evam), (after dying,) he is cooked/burnt (pacyate) in Raurava, etc. --different types of hell-- (raurava-ādiṣu)".
But (tu) he (saḥ) is lucky (dhanyaḥ) who (yaḥ), being oriented (pronmukhī-kṛtaḥ) by Śaktipāta (śaktipātena), desires (to enter) a very high path (ūrdhva-ūrdhva-patha-prepsu) (and simultaneously) wishes to abandon (jihāset) an inferior (adharam) Guru (gurum) (and an inferior) revealed scripture (āgamam).
For this very reason (atas eva), for (prati) those who trust --expecting "those who do not trust"; another possibility would be to translate "artha" as "one who needs", so the translation would read "for those who trust and need another scripture", well, it is possible but not probable-- (āśvastān) the teachings of other scriptures (śāstra-antara-arthān), the purificatory (saṁskārakaḥ) ritual/procedure (vidhiḥ) is only described (eva nirūpyate) here (iha): In the scriptures of Śiva (śāstreṣu śaiveṣu) --Abhinavagupta will do so in chapter 22--.
And (ca) on this account (atas) also (api), the Śiva's (doctrine) (śaivam) is the most elevated (uttamam). He (saḥ hi) who (yaḥ) has fallen (patitaḥ) elsewhere (anyatra), here --in Trika Shaivism-- (iha), after having received (His) Favor/Grace (anugrāhya), (ascends) to higher and higher (levels) (ūrdhva-ūrdhvam). However (tu), (this) is not (so) (na) (for) someone who fell (patitaḥ) anywhere (else) (kvacid) (than) here (itas) --far-fetched Sanskrit here--.
For this precise reason (atas eva hi), no removal of the mark or sign, etc. (na... liṅga-uddhāra-ādi kiñcana) is mentioned/handed down by tradition (samāmnātam) in their own discipline/doctrine (nije... śāsane) by omniscient (sarvajñaiḥ) Brahmā, Viṣṇu, etc. (brahma-viṣṇu-ādibhiḥ).
In this way (ittham), Viṣṇu, etc. (viṣṇu-ādayaḥ), knowing that the sole supreme instruction belongs to Śiva (śaiva-parama-artha-eka-vedinaḥ), taught (ādikṣuḥ) so (tathā) to some (kāṁścid prati), (but) due to delusion (mohāt) (now) they dissent (te... vimatim śritāḥ).
Seeing (dṛṣṭvā) (that their --i.e. of the followers of those gods--) intelligence/mind/understanding (matim) (was) like that (tathāvidhām eva), viz. unable to contact the Truth (satya-saṁsparśana-akṣamām), they were so said (eṣām... tathā uditam) by Brahmā, Viṣṇu, etc. (brahma-viṣṇu-ādyaiḥ), even if (api) (Brahmā, Viṣṇu, etc.) were awake (buddhaiḥ)||343-361||
इत्येष युक्त्यागमतः शक्तिपातो विवेचितः।
Ityeṣa yuktyāgamataḥ śaktipāto vivecitaḥ|
Thus (iti), this (eṣaḥ) Śaktipāta --descent of Power-- (śaktipātaḥ) has been investigated (vivecitaḥ) according to reasoning and revealed scripture (yukti-āgamataḥ)|
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