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Tantrāloka (Tantraloka): Chapter 15 - stanzas 454 to 615 - Non-dual Shaivism of Kashmir
Dīkṣā sāmayī
Introduction
This is the fourth and last set of stanzas (from the stanza 454 to the stanza 615) of the fifteenth chapter (called Dīkṣā sāmayī).
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 454 to 460
झटित्यालोकिते मान्त्रप्रभावोल्लासिते स्थले।
तदावेशवशाच्छिष्यस्तन्मयत्वं प्रपद्यते॥४५४॥
Jhaṭityālokite māntraprabhāvollāsite sthale|
Tadāveśavaśācchiṣyastanmayatvaṁ prapadyate||454||
When the flat surface (of the altar containing the maṇḍala), which is caused to shine by the power/splendor of the Mantra-s, is suddenly seen/beheld (jhaṭiti ālokite māntra-prabhāva-ullāsite sthale), by force of penetration of that (tad-āveśa-vaśāt), the disciple (śiṣyaḥ) enters into a state of identification with that (tad-mayatvam prapadyate)||454||
यथा हि रक्तहृदयस्तांस्तान्कान्तागुणान्स्वयम्।
पश्यत्येवं शक्तिपातसंस्कृतो मन्त्रसन्निधिम्॥४५५॥
Yathā hi raktahṛdayastāṁstānkāntāguṇānsvayam|
Paśyatyevaṁ śaktipātasaṁskṛto mantrasannidhim||455||
Just as (yathā hi) he who is in love (rakta-hṛdayaḥ) sees (paśyati) each of those good qualities in the beloved woman (tān tān kāntā-guṇān) by himself (svayam), so also (evam) he who has been purified by Śaktipāta (śaktipāta-saṁskṛtaḥ) (sees) the nearness/presence of the Mantra-s (mantra-sannidhim)||455||
चक्षुरादीन्द्रियाणां हि सहकारिणि तादृशे।
सत्यत्यन्तमदृष्टे प्रागपि जायेत योग्यता॥४५६॥
Cakṣurādīndriyāṇāṁ hi sahakāriṇi tādṛśe|
Satyatyantamadṛṣṭe prāgapi jāyeta yogyatā||456||
When there is such an assistant (sahakāriṇi tādṛśe... sati) for the indriya-s --lit. powers; here it refers to "the powers of perception"-- of sight, etc. (cakṣus-ādi-indriyāṇām hi), fitness (yogyatā) (to see) what was before completely invisible (atyantam adṛṣṭe prāk api) arises (jāyeta)||456||
कृतप्रज्ञा हि विन्यस्तमन्त्रं देहं जलं स्थलम्।
प्रतिमादि च पश्यन्तो विदुः सन्निध्यसन्निधी॥४५७॥
Kṛtaprajñā hi vinyastamantraṁ dehaṁ jalaṁ sthalam|
Pratimādi ca paśyanto viduḥ sannidhyasannidhī||457||
The wise (kṛta-prajñāḥ hi), by seeing (paśyantaḥ) a body (deham), water (jalam), a flat surface (sthalam), an image/idol, etc. (pratimā-ādi ca), know --or "knew" in Perfect Tense-- (viduḥ) the presence or absence (of the deity of the Mantra-s) (sannidhi-asannidhī)||457||
न्यस्तमन्त्रांशुसुभगात्किञ्चिद्भूतादिमुद्रिताः।
त्रस्यन्तीवेति तत्तच्चिदक्षैस्तत्सहकारिभिः॥४५८॥
Nyastamantrāṁśusubhagātkiñcidbhūtādimudritāḥ|
Trasyantīveti tattaccidakṣaistatsahakāribhiḥ||458||
Those who are marked by some spirits, etc. (kiñcid-bhūta-ādi-mudritāḥ) are afraid (trasyanti), as it were (iva), of the one who is beautiful due to the rays of the Mantra-s placed (on his body) --it refers to the Guru-- (nyasta-mantra-aṁśu-subhagāt). Each of those (spirits, etc.) (tad tad) (is perceived) by the senses of Consciousness (cit-akṣaiḥ) being assited by that --viz. by Śaktipāta or Grace bestowal-- (tad-sahakāribhiḥ)||458||
ततः स दक्षिणे हस्ते दीप्तं सर्वाध्वपूरितम्।
मन्त्रचक्रं यजेद्वामपाणिना पाशदाहकम्॥४५९॥
तं शिष्यस्य करं मूर्ध्नि देहन्यस्ताध्वसन्ततेः।
न्यस्येत्क्रमेण सर्वाङ्गं तेनैवास्य च संस्पृशेत्॥४६०॥
Tataḥ sa dakṣiṇe haste dīptaṁ sarvādhvapūritam|
Mantracakraṁ yajedvāmapāṇinā pāśadāhakam||459||
Taṁ śiṣyasya karaṁ mūrdhni dehanyastādhvasantateḥ|
Nyasyetkrameṇa sarvāṅgaṁ tenaivāsya ca saṁspṛśet||460||
After that (tatas), on (his) right hand (dakṣiṇe haste) (and) by means of (his) left hand (vāma-pāṇinā), he --viz. the Guru-- (saḥ) should worship (yajet) the group of Mantra-s (mantra-cakram) which is inflamed (dīptam) (and) replete with all the paths/courses (sarva-adhva-pūritam) (and) which burns the bonds (pāśa-dāhakam). He should place (nyasyet) that (tam) hand (karam) on the head (mūrdhni) of the disciple (śiṣyasya) on whose body the series of paths/courses has been deposited (deha-nyasta-adhva-santateḥ), and (ca) he should gradually touch (krameṇa... saṁspṛśet) all of his limbs --the disciple's limbs-- (sarva-aṅgam... asya) with it --i.e. with his right hand-- (tena eva)||459-460||
Stanzas 461 to 476
उक्तं दीक्षोत्तरे चैतज्ज्वालासम्पातशोभिना।
दत्तेन शिवहस्तेन समयी स विधीयते॥४६१॥
सायुज्यमीश्वरे तत्त्वे जीवतोऽधीतियोग्यता।
श्रीदेव्यायामले तूक्तमष्टारान्तस्त्रिशूलके॥४६२॥
चक्रे भैरवसन्नाभावघोराद्यष्टकारके।
बाह्यापरे परानेमौ मध्यशूले परापरे॥४६३॥
ज्वालाकुलेऽरुणे भ्राम्यन्मातृप्रणवभीषणे।
चिन्तिते तु बहिर्हस्ते सन्दृष्टे समयी भवेत्॥४६४॥
पाशस्तोभाद्यस्तु सद्य उच्चिक्रमिषुरस्य तम्।
प्राणैर्वियोजकं मूर्ध्नि क्षिपेत्सम्पूज्य तद्बहिः॥४६५॥
अनेन शिवहस्तेन समयी भवति स्फुटम्।
तस्यैव भाविविधिवत्तत्त्वपाशवियोजने॥४६६॥
पुत्रकत्वं स च परे तत्त्वे योज्यस्तु दैशिकैः।
स एव मन्त्रजातिज्ञो जपहोमादितत्त्ववित्॥४६७॥
निर्वाणकलशेनादौ तत ईश्वरसञ्ज्ञिना।
अभिषिक्तः साधकः स्याद्भोगान्तेऽस्य परे लयः॥४६८॥
Uktaṁ dīkṣottare caitajjvālāsampātaśobhinā|
Dattena śivahastena samayī sa vidhīyate||461||
Sāyujyamīśvare tattve jīvato'dhītiyogyatā|
Śrīdevyāyāmale tūktamaṣṭārāntastriśūlake||462||
Cakre bhairavasannābhāvaghorādyaṣṭakārake|
Bāhyāpare parānemau madhyaśūle parāpare||463||
Jvālākule'ruṇe bhrāmyanmātṛpraṇavabhīṣaṇe|
Cintite tu bahirhaste sandṛṣṭe samayī bhavet||464||
Pāśastobhādyastu sadya uccikramiṣurasya tam|
Prāṇairviyojakaṁ mūrdhni kṣipetsampūjya tadbahiḥ||465||
Anena śivahastena samayī bhavati sphuṭam|
Tasyaiva bhāvividhivattattvapāśaviyojane||466||
Putrakatvaṁ sa ca pare tattve yojyastu daiśikaiḥ|
Sa eva mantrajātijño japahomāditattvavit||467||
Nirvāṇakalaśenādau tata īśvarasañjñinā|
Abhiṣiktaḥ sādhakaḥ syādbhogānte'sya pare layaḥ||468||
This (etad) is mentioned (uktam) in Dīkṣottara (dīkṣottare): He --the disciple-- (saḥ) is ordained (vidhīyate) samayī --viz. initiated into samaya-s or rules-- (samayī) through the Hand of Śiva (śiva-hastena), which is embellised by the descent of the flames (jvālā-sampāta-śobhinā) (and) which has been given (by the Guru) (dattena). While he is alive (jīvatas), there is union (sāyujyam) with the Īśvaratattva --viz. the category 4-- (īśvare tattve) (and there is) fitness for the study (of scriptures) (adhīti-yogyatā).
It is said (uktam) in venerable Devyāyāmala (devyāyāmale tu) (that the disciple) becomes (bhavet) a samayī (samayī) --now the sentence includes a very long Absolute Locative, so I will have to stop being too literal for the sake of easy reading-- when the hand (of his Guru) has been seen externally and imagined (internally by him --by the disciple--) (cintite tu bahis haste sandṛṣṭe), in which --viz. in this hand-- there is a wheel (cakre) with a trident inside eight spokes (aṣṭa-ara-antar-triśūlake), in whose nave there is the essence of the Bhairava-s (bhairava-sat-nābhau), in whose eight spokes there is Aghora, etc. (aghora-ādi-aṣṭaka-arake), in which Aparā is on the outside (of the wheel) (bāhya-apare), in whose felly Parā (resides) (parā-nemau), (while) Parāparā (resides) on the middle prong (of the trident) (madhya-śūle parāpare). (This wheel on the Guru's hand is) red (aruṇe) (and) with multitude of flames (jvālā-kule). (It is also) formidable/frightening due to the rotating Mātṛpraṇava --i.e. phreṁ-- (bhrāmyat-mātṛpraṇava-bhīṣaṇe). (The Guru,) after worshiping (sampūjya) externally (bahis) that --i.e. the hand-- (tad) which deprives (viyojakam) of the vital energies (prāṇaiḥ), should put (kṣipet) it (tam) on the head (mūrdhni) of this (disciple) (asya) who desires to ascend (toward higher levels) (uccikramiṣuḥ) at once (sadyas). (This creates) paralysis of (his) bonds, etc. (pāśa-stobha-ādyaḥ) indeed (tu). Through this Hand of Śiva (anena śiva-hastena), (the disciple) clearly (sphuṭam) becomes (bhavet) a samayī (samayī).
When there is his separation from the bonds of the tattva-s or categories (tasya eva... tattva-pāśa-viyojane) in accordance with a future procedure --viz. this procedure will be explained in chapter 16-- (bhāvi-vidhi-vat), (there is) the state of "putraka" or "spiritual son" (putrakatvam). He --the disciple-- (saḥ ca) is to be directed (yojyaḥ tu) to the Highest Tattva or category (pare tattve) by the Guru --lit. by the Guru-s-- (daiśikaiḥ). He --the Guru-- (saḥ eva) knows "mantrajāti" --e.g. vauṣaṭ, phaṭ, etc.-- (mantra-jāti-jñaḥ) (and) he (also) knows the truth behind muttering Mantra-s, offering to the fire, etc. (japa-homa-ādi-tattva-vit). The "sādhaka" or "adept" (sādhakaḥ) is (syāt) at first installed/inaugurated (ādau... abhiṣiktaḥ) by means of the big pot of Nirvāṇa (nirvāṇa-kalaśena) (and) then (tatas) (by means of the pot) called Īśvara (īśvara-sañjñinā). At the end of (his) worldly enjoyment (bhoga-ante), his (asya) dissolution (layaḥ) in the Highest (Reality) (pare) (takes place)||461-468||
एतैर्गुणैः समायुक्तो दीक्षितः शिवशासने।
चतुष्पात्संहिताभिज्ञस्तन्त्राष्टादशतत्परः॥४६९॥
दशतन्त्रातिमार्गज्ञ आचार्यः स विधीयते।
पृथिवीमादितः कृत्वा निर्वाणान्तेऽस्य योजनाम्॥४७०॥
अभिषेकविधौ कुर्यादाचार्यस्य गुरूत्तमः।
एतैर्वाक्यैरिदं चोक्तं समयी राजपुत्रवत्॥४७१॥
सर्वत्रैवाधिकारी स्यात्पुत्रकादिपदत्रये।
पुत्रको दैशिकत्वे तु तुल्ययोजनिको भवेत्॥४७२॥
अधिकारी स न पुनः साधने भिन्नयोजने।
एतत्तन्त्रे समय्यादिक्रमादाप्तोत्तरक्रियः॥४७३॥
आचार्यो न पुनर्बौद्धवैष्णवादिः कदाचन।
एवं प्रसङ्गान्निर्णीतं प्रकृतं तु निरूप्यते॥४७४॥
शिवहस्तविधिं कृत्वा तेन सम्प्लुष्टपाशकम्।
शिष्यं विधाय विश्रान्तिपर्यन्तं ध्यानयोगतः॥४७५॥
ततः कुम्भेऽस्त्रकलशे वह्नौ स्वात्मनि तं शिशुम्।
प्रणामं कारयेत्पश्चाद्भूतमातृबलिं क्षिपेत्॥४७६॥
Etairguṇaiḥ samāyukto dīkṣitaḥ śivaśāsane|
Catuṣpātsaṁhitābhijñastantrāṣṭādaśatatparaḥ||469||
Daśatantrātimārgajña ācāryaḥ sa vidhīyate|
Pṛthivīmāditaḥ kṛtvā nirvāṇānte'sya yojanām||470||
Abhiṣekavidhau kuryādācāryasya gurūttamaḥ|
Etairvākyairidaṁ coktaṁ samayī rājaputravat||471||
Sarvatraivādhikārī syātputrakādipadatraye|
Putrako daiśikatve tu tulyayojaniko bhavet||472||
Adhikārī sa na punaḥ sādhane bhinnayojane|
Etattantre samayyādikramādāptottarakriyaḥ||473||
Ācāryo na punarbauddhavaiṣṇavādiḥ kadācana|
Evaṁ prasaṅgānnirṇītaṁ prakṛtaṁ tu nirūpyate||474||
Śivahastavidhiṁ kṛtvā tena sampluṣṭapāśakam|
Śiṣyaṁ vidhāya viśrāntiparyantaṁ dhyānayogataḥ||475||
Tataḥ kumbhe'strakalaśe vahnau svātmani taṁ śiśum|
Praṇāmaṁ kārayetpaścādbhūtamātṛbaliṁ kṣipet||476||
He who is endowed (samāyuktaḥ... saḥ) with these qualities (etaiḥ guṇaiḥ), has been initiated (dīkṣitaḥ) into the Śiva's doctrine (śiva-śāsane), is conversant with the compilations and (with the Tantra-s,) which consisting of four parts (catuṣpāt-saṁhitā-abhijñaḥ), is devoted to the eighteen Tantra-s (tantra-aṣṭādaśa-tatparaḥ), (and) knows the ten Tantra-s and the Atimārga (daśa-tantr-atimārga-jñaḥ), is ordained (vidhīyate) an "Ācārya" --viz. a Guru-- (ācāryaḥ). The best Guru (guru-uttamaḥ), during the procedure of consecration/inauguration (abhiṣeka-vidhau), joins/directs (yojanām kṛtvā... kuryāt) this Ācārya (asya... ācāryasya) (to all the tattva-s or categories) from the earth element (pṛthivīm āditas) up to the end of Nirvāṇa (nirvāṇa-ante).
This (idam ca) is said (uktam) by these statements (etaiḥ vākyaiḥ): The samayī --he who was initiated into samaya or rules/discipline-- (samayī) (is) like a prince (rāja-putra-vat) (and) is (syāt) entitled (adhikārī) to the whole triad of states such as putraka --spiritual son--, etc. (sarvatra eva... putraka-ādi-pada-traye).
The putraka or spiritual son (putrakaḥ) becomes (bhavet) equally connected (tulya-yojanikaḥ) with reference to Guruhood (daiśikatve tu) --i.e. both Guru and putraka are equally connected with the Highest Reality--. However (punar), he --the putraka-- (saḥ) does not have a right (adhikārī... na) to the means (sādhane) (and) the different conjunctions (bhinna-yojane).
Through the succession of samayī, etc. (samayi-ādi-kramāt) regarding this Tantra (etad-tantre), an Ācārya --a Guru-- (ācārya) has attained higher ritualistic activities (āpta-uttara-kriyaḥ). Nevertheless (punar), (he) is never (na... kadācana) a Buddhist, a Vaiṣṇava, etc. (bauddha-vaiṣṇava-ādiḥ).
(That topic) has been incidentally ascertained (prasaṅgāt nirṇītam) in that way (evam). But (tu) (now) the main subject under discussion (prakṛtam) is investigated (nirūpyate): Having performed (kṛtvā) the procedure of the Śiva's Hand (śiva-hasta-vidhim) (and) having scorched with It --viz. with Śiva's Hand-- the bonds of the disciple (tena sampluṣṭa-pāśakam... śiṣyam vidhāya), then (tatas) (the Guru) causes that disciple to bow (tam śiśum... praṇāmam) to the small pot (kumbhe), the big pot with the weapon (astra-kalaśe), the fire (vahnau) (and) his own Self (sva-ātmani) till he attains a repose (on Śiva) (viśrāntiparyantaṁ) by means of meditation (dhyāna-yogataḥ). Afterward (paścāt), (the Guru) should throw (kṣipet) an oblation for Mothers and spirits (bhūta-mātṛ-balim)||469-476||
Stanzas 477 to 480
ततः शङ्करमभ्यर्च्य शय्यामस्त्राभिमन्त्रिताम्।
कृत्वास्यां शिष्यमारोप्य न्यस्तमन्त्रं विधाय च॥४७७॥
शिष्यहृच्चक्रविश्रान्तिं कृत्वा तद्द्वादशान्तगः।
भवेत्क्षीणकलाजालः स्वरद्वादशकोदयात्॥४७८॥
ततः प्रवेशप्रचितकलाषोडशकोज्ज्वलः।
सम्पूर्णस्वात्मचिच्चन्द्रो विश्राम्येद्धृदये शिशोः॥४७९॥
स्वयं व्युत्थानपर्यन्तं द्वादशान्तं ततो व्रजेत्।
पुनर्विशेच्च हृच्चक्रमित्थं निद्राविधिक्रमः॥४८०॥
Tataḥ śaṅkaramabhyarcya śayyāmastrābhimantritām|
Kṛtvāsyāṁ śiṣyamāropya nyastamantraṁ vidhāya ca||477||
Śiṣyahṛccakraviśrāntiṁ kṛtvā taddvādaśāntagaḥ|
Bhavetkṣīṇakalājālaḥ svaradvādaśakodayāt||478||
Tataḥ praveśapracitakalāṣoḍaśakojjvalaḥ|
Sampūrṇasvātmaciccandro viśrāmyeddhṛdaye śiśoḥ||479||
Svayaṁ vyutthānaparyantaṁ dvādaśāntaṁ tato vrajet|
Punarviśecca hṛccakramitthaṁ nidrāvidhikramaḥ||480||
After that (tatas), having worshiped (abhyarcya) Śaṅkara --i.e. Śiva-- (śaṅkaram) (and) having consecrated the bed with the weapon --i.e. with Phaṭ-- (śayyām astra-abhimantritām kṛtvā), (the Guru,) after placing (āropya) the disciple (śiṣyam) on it --on the bed-- (asyām), should deposit the Mantra-s (on him) (nyasta-mantram vidhāya ca). Producing (kṛtvā) a repose in the heart cakra of the disciple (śiṣya-hṛd-cakra-viśrāntim), (the Guru) becomes (bhavet) someone who resides in his dvādaśānta (tad-dvādaśa-anta-gaḥ). Through the emergence of the (solar) group of twelve vowels (svara-dvādaśaka-udayāt), the net of kalā-s or (lunar) powers decreases (kṣīṇa-kalā-jālaḥ). Next (tatas), the Full Moon of the Consciousness of his own Self (sampūrṇa-sva-ātma-cit-candraḥ), blazing up with the group of sixteen kalā-s or (lunar) powers gathered through the entrance/penetration --viz. during inhalation-- (praveśa-pracita-kalā-ṣoḍaśaka-ujjvalaḥ), causes a repose --lit. causes to rest-- (viśrāmyet) in the heart (hṛdaye) of the disciple (śiśoḥ). After that (tatas), until the (disciple's) awakening (vyutthāna-paryantam) (occurs) by itself (svayam), (the Guru) moves (vrajet) to the (disciple's) dvādaśānta (dvādaśāntam) and (ca) (then) he penetrates (viśet) again (punar) into (his own) heart cakra (hṛd-cakram). In this way (ittham), (this is) the sucession/sequence in the procedure of nidrā or sleep (nidrā-vidhi-kramaḥ)||477-480||
Stanzas 481 to 493
आयातनिद्रः शिष्योऽसौ निर्मलौ शशिभास्करौ।
हृच्चक्रे प्रतिसन्धत्ते बलात्पूर्णकृशात्मकौ॥४८१॥
Āyātanidraḥ śiṣyo'sau nirmalau śaśibhāskarau|
Hṛccakre pratisandhatte balātpūrṇakṛśātmakau||481||
That (asau) disciple (śiṣyaḥ), when he falls asleep (āyāta-nidraḥ), combines (pratisandhatte) forcibly (balāt) in (his) heart cakra (hṛd-cakre) the immaculate moon and sun which are full and not full --moon and sun are present in inhalation and exhalation-- (nirmalau śaśi-bhāskarau... pūrṇa-kṛśa-ātmakau)||481||
हठनिर्मलचन्द्रार्कप्रकाशः सत्यमीक्षते।
स्वप्नं भाविशुभान्यत्वस्फुटीभावनकोविदम्॥४८२॥
Haṭhanirmalacandrārkaprakāśaḥ satyamīkṣate|
Svapnaṁ bhāviśubhānyatvasphuṭībhāvanakovidam||482||
(Having become) someone whose light is (that of) the immaculate moon and sun forcibly (haṭha-nirmala-candra-arka-prakāśaḥ), (the disciple) sees (īkṣate) a dream (svapnam) that is real (satyam) (and) is proficient in clearly reflecting on future (things which may be) auspicious or not (bhāvi-śubha-anyatva-sphuṭī-bhāvana-kovidam)||482||
उक्तं च पूर्णां च कृशां ध्यात्वा द्वादशगोचरे।
प्रविश्य हृदये ध्यायेत्सुप्तः स्वाच्छन्द्यमाप्नुयात्॥४८३॥
Uktaṁ ca pūrṇāṁ ca kṛśāṁ dhyātvā dvādaśagocare|
Praviśya hṛdaye dhyāyetsuptaḥ svācchandyamāpnuyāt||483||
It has been said (uktam ca) (that) after meditating (dhyātvā) (on the vital energy) full (pūrṇām) and (ca) not full (kṛśām), in the sphere of dvādaśānta (dvādaśa-gocare), (and) after entering (praviśya) into the heart (hṛdaye), he should meditate (dhyāyet). (Thus,) he who sleeps (suptaḥ) obtains (āpnuyāt) Absolute Freedom (svācchandyam)||483||
आयातनिद्रे च शिशौ गुरुरभ्यर्च्य शङ्करम्।
चरुं भुञ्जीत ससखा ततोऽद्याद्दन्तधावनम्॥४८४॥
स्वप्याच्च मन्त्ररश्मीद्धहृच्चक्रार्पितमानसः।
प्रातर्गुरुः कृताशेषनित्योऽभ्यर्चितशङ्करः॥४८५॥
शिष्यात्मनोः स्वप्नदृष्टावर्थौ वित्ते बलाबलात्।
स्वदृष्टं बलवन्नान्यत्सम्बोधोद्रेकयोगतः॥४८६॥
बोधसाम्ये पुनः स्वप्नसाम्यं स्याद्गुरुशिष्ययोः।
देवाग्निगुरुतत्पूजाकारणोपस्करादिकम्॥४८७॥
हृद्या स्त्री मद्यपानं चाप्याममांसस्य भक्षणम्।
रक्तपानं शिरश्छेदो रक्तविण्मूत्रलेपनम्॥४८८॥
पर्वताश्वगजप्रायहृद्ययुग्याधिरोहणम्।
यत्प्रीत्यै स्यादपि प्रायस्तत्तच्छुभमुदाहृतम्॥४८९॥
तं ख्यापयेत्तुष्टिवृद्ध्यै ह्लादो हि परमं फलम्।
अतोऽन्यदशुभं तत्र होमोऽष्टशतकोऽस्त्रतः॥४९०॥
अशुभं नाशुभमिति शिष्येभ्यो कथयेद्गुरुः।
रूढां हि शङ्कां विच्छेत्तुं यत्नः सङ्घटते महान्॥४९१॥
येषां तु शङ्काविलयस्तेषां स्वप्नवशोत्थितम्।
शुभाशुभं न किञ्चित्स्यात्स्युश्चेत्थं चित्रतावशात्॥४९२॥
स्फुटं पश्यति सत्त्वात्मा राजसो लिङ्गमात्रतः।
न किञ्चित्तामसस्तस्य सुखदुःखाच्छुभाशुभम्॥४९३॥
Āyātanidre ca śiśau gururabhyarcya śaṅkaram|
Caruṁ bhuñjīta sasakhā tato'dyāddantadhāvanam||484||
Svapyācca mantraraśmīddhahṛccakrārpitamānasaḥ|
Prātarguruḥ kṛtāśeṣanityo'bhyarcitaśaṅkaraḥ||485||
Śiṣyātmanoḥ svapnadṛṣṭāvarthau vitte balābalāt|
Svadṛṣṭaṁ balavannānyatsambodhodrekayogataḥ||486||
Bodhasāmye punaḥ svapnasāmyaṁ syādguruśiṣyayoḥ|
Devāgnigurutatpūjākāraṇopaskarādikam||487||
Hṛdyā strī madyapānaṁ cāpyāmamāṁsasya bhakṣaṇam|
Raktapānaṁ śiraśchedo raktaviṇmūtralepanam||488||
Parvatāśvagajaprāyahṛdyayugyādhirohaṇam|
Yatprītyai syādapi prāyastattacchubhamudāhṛtam||489||
Taṁ khyāpayettuṣṭivṛddhyai hlādo hi paramaṁ phalam|
Ato'nyadaśubhaṁ tatra homo'ṣṭaśatako'strataḥ||490||
Aśubhaṁ nāśubhamiti śiṣyebhyo kathayedguruḥ|
Rūḍhāṁ hi śaṅkāṁ vicchettuṁ yatnaḥ saṅghaṭate mahān||491||
Yeṣāṁ tu śaṅkāvilayasteṣāṁ svapnavaśotthitam|
Śubhāśubhaṁ na kiñcitsyātsyuścetthaṁ citratāvaśāt||492||
Sphuṭaṁ paśyati sattvātmā rājaso liṅgamātrataḥ|
Na kiñcittāmasastasya sukhaduḥkhācchubhāśubham||493||
And (ca) when the disciple falls sleep (āyāta-nidre... śiśau), the Guru (guruḥ), having worshiped (abhyarcya) Śaṅkara (śaṅkaram), should eat (bhuñjīta) the caru (carum) along with (his) helpers --expecting "sasakhāḥ"-- (sasakhā). After that food (tatas adyāt), (there should be) cleaning of the teeth (danta-dhāvanam), and (ca) (next the Guru) should sleep (svapyāt), with his mind placed in the heart cakra which has been kindled by the rays of Mantra-s (mantra-raśmi-ddha-hṛd-cakra-arpita-mānasaḥ). In the morning (prātas), the Guru (guruḥ), having performed all the daily rituals (kṛta-aśeṣa-nityaḥ) (and) having worshiped Śaṅkara (abhyarcita-śaṅkaraḥ), discovers/finds/inquires into --this is a Vedic conjugation of the root "vid" (6th house)-- (vitte) the things (arthau) that have been seen in the dreams (svapna-dṛṣṭau) of the disciple and (in) his own (dreams) (śiṣya-ātmanoḥ) from (their) relative strength (bala-abalāt). Due to the superiority of (his) enlightenment (sambodha-udreka-yogatas), what he --the Guru-- has seen (in his dreams) (sva-dṛṣṭam) is strong/poweful (balavat) (and) not the other --viz. what the disciple has seen in his dreams-- (na anyat). Nonetheless (punar), if there is equality of Consciousness/enlightenment (between both) (bodha-sāmye), there is (syāt) equality in the dreams (svapna-sāmyam) between Guru and disciple (guru-śiṣyayoḥ).
(These are the dreams that the disciple may experience:) Causes, instruments, etc. for that worship of gods, fire and Guru (deva-agni-guru-tad-pūjā-kāraṇa-upaskara-ādikam); a charming (hṛdyā) woman (strī); the act of drinking wine (madya-pānam) and (ca api) the act of eating raw meat (āma-māṁsasya bhakṣaṇam); the act of drinking blood (rakta-pānam); decapitation (śiraśchedaḥ); the act of smearing (himself) with blood, feces and urine (rakta-viṇ-mūtra-lepanam); the act of mounting pleasant/draught animals, mostly horses and elephants, and the act of climbing mountains (parvata-aśva-gaja-prāya-hṛdya-yugya-adhirohaṇam). Each of those (dreams) (tad tas) which (yad) is (syāt api) generally (prāyas) for pleasure (prītyai) is said to be (udāhṛtam) auspicious (śubham). (The Guru) should explain (all that) (khyāpayet) to the him --to his disciple-- (tam) for increasing (his) gratification (tuṣṭi-vṛddhyai). The supreme (paramam) fruit (phalam) (is) certainly (hi) gladness/delight (hlādaḥ). On this account (atas), another (kind of dream other than those ones) (anyat) is not auspicious (aśubham). In that case (tatra), together with (the recitation of) the weapon (Mantra) --i.e. Phaṭ-- (astratas), one hundred and eight homa-s --offerings to the fire-- (homaḥ aṣṭaśatakaḥ) (should be performed by the Guru). (And if the dream is) not auspicious (aśubham), the Guru (guruḥ) should not tell (na... kathayet) the disciples (śiṣyebhyaḥ) that (iti) (it is) inauspicious (aśubham). A great (mahān) effort (yatnaḥ) strives after (saṅghaṭate) cutting off/destroying (vicchetum) an established doubt (rūḍhām hi śaṅkām). But (tu) in the case of those (teṣām) in whom doubts have been destroyed/dissolved (yeṣām... śaṅkā-vilaya), there is nothing (na kiñcid syāt) auspicious or inauspicious (śubha-aśubham) arising under the influence of dreams (svapna-vaśa-utthitam).
In this way (ittham), (the dreams) are (syuḥ ca) (different) on account of variety (citratā-vaśāt). Someone who is sattvic (sattva-ātmā) sees (paśyati) (the dreams) clearly (sphuṭam), someone who is rajasic (rājasaḥ) (sees the dreams) only through signs (liṅga-mātrataḥ), (while) someone who is tamasic (tāmasaḥ) (sees) nothing (na kiñcid). (In the case of the tamasic one, if his dreams) are auspicious or inauspicious (śubha-aśubham) (is determined) by his pleasure or suffering (during them) (sukha-duḥkhāt)||484-493||
Stanzas 494 to 512
नन्वत्र तामसो नाम कथं योग्यो विधौ भवेत्।
मैव मा विग्रहं कश्चित्क्वचित्कस्यापि वै गुणः॥४९४॥
Nanvatra tāmaso nāma kathaṁ yogyo vidhau bhavet|
Maiva mā vigrahaṁ kaścitkvacitkasyāpi vai guṇaḥ||494||
An objection/doubt (nanu): How possibly (nāma katham) could a tamasic (person) be (tāmasaḥ) fit (yogyaḥ) for the procedure (of initiation) (vidhau)? There is no need for a quarrel (mā eva mā vigraham)! Any (kaścid) quality (guṇaḥ) (might) belong to anyone (kasyāpi) anywhere (kvacid) indeed (vai)!||494||
सर्वसात्त्विकचेष्टोऽपि भोजने यदि तामसः।
किं ततः सोऽधमः किं वाप्युत्कृष्टस्तद्विपर्ययः॥४९५॥
Sarvasāttvikaceṣṭo'pi bhojane yadi tāmasaḥ|
Kiṁ tataḥ so'dhamaḥ kiṁ vāpyutkṛṣṭastadviparyayaḥ||495||
If (yadi) someone has even a sattvic conduct as regards everything (sarva-sāttvika-ceṣṭaḥ api) (but) he is tamasic (tāmasaḥ) with regard to (his) food (bhojane), then (tatas) is he (kim... saḥ) a very low person (adhamaḥ)? Or even (vā api), (if) he is the opposite of that (tad-viparyayaḥ), is he a superior person (utkṛṣṭaḥ)?||495||
आयातशक्तिपातोऽपि दीक्षितोऽपि गुणस्थितेः।
विचित्रात्मा भवेदेव मुख्ये त्वर्थे समाहितः॥४९६॥
Āyātaśaktipāto'pi dīkṣito'pi guṇasthiteḥ|
Vicitrātmā bhavedeva mukhye tvarthe samāhitaḥ||496||
Someone who has even received Śaktipāta (āyāta-śaktipātaḥ api) (and) has even been initiated (dīkṣitaḥ api) is (bhavet eva) varied (in his behavior) (vicitra-ātmā) due to the continuance of the guṇa-s or (Prakṛti's qualities) (guṇa-sthiteḥ). Anyway (tu), he (remains) attentive (samāhitaḥ) to (his) main goal (mukhye... arthe)||496||
ततो गुरुः शिशोर्मन्त्रपूर्वकं देवतार्चनम्।
देशयेत्स च तत्कुर्यात्संस्कुर्यात्तं ततो गुरुः॥४९७॥
हृदादिचक्रषट्कस्थान्ब्रह्मादीन्षट् समाहितः।
स्पृशेच्छिशोः प्राणवृत्त्या प्रत्येकं चाष्ट संस्क्रियाः॥४९८॥
हृदयादिद्विषट्कान्तं बोधस्पर्शपवित्रितः।
आहारबीजभावादिदोषध्वंसाद्भवेद्द्विजः॥४९९॥
वसुवेदाख्यसंस्कारपूर्ण इत्थं द्विजः स्थितः।
गर्भाधानं पुंसवनं सीमन्तो जातकर्म च॥५००॥
नाम निष्क्रमणं चान्नप्राशश्चूडा तथाष्टमी।
व्रतबन्धैष्टिके मौज्जीभौतिके सौमिकं क्रमात्॥५०१॥
गोदानमिति वेदेन्दुसंस्क्रिया ब्रह्मचर्यतः।
प्रत्युद्वाहः पञ्चदशः सप्त पाकमखास्त्वतः॥५०२॥
अष्टकाः पार्वणी श्राद्धं श्रावण्याग्रायणी द्वयम्।
चैत्री चाश्वयुजी पश्चात्सप्तैव तु हविर्मखाः॥५०३॥
आग्नेयमग्निहोत्रं च पौर्णमासः सदर्शकः।
चातुर्मास्यं पशूद्बन्धः सौत्रामण्या सह त्वमी॥५०४॥
अग्निष्टोमोऽतिपूर्वोऽथ सोक्थ्यः षोडशिवाजपौ।
आप्तोर्यामातिरात्रौ च सप्तैताः सोमसंस्थिताः॥५०५॥
हिरण्यपादादिमखः सहस्रेण समावृतः।
अष्टत्रिंशस्त्वश्वमेधो गार्हस्थ्यमियता भवेत्॥५०६॥
वानस्थ्यपारिव्राज्ये च चत्वारिंशदमी मताः।
दया क्षमानसूया च शुद्धिः सत्कृतिमङ्गले॥५०७॥
अकार्पण्यास्पृहे चात्मगुणाष्टकमिदं स्मृतम्।
मेखला दण्डमजिनत्र्यायुषे वह्न्युपासनम्॥५०८॥
सन्ध्या भिक्षेति संस्काराः सप्त सप्त व्रतानि च।
भौतेशपाशुपत्ये द्वे गाणेशं गाणपत्यकम्॥५०९॥
उन्मत्तकासिधाराख्यघृतेशानि चतुर्दश।
एते तु व्रतबन्धस्य संस्कारा अङ्गिनः स्मृताः॥५१०॥
पारिव्राज्यस्य गर्भे स्यादन्त्येष्टिरिति संस्कृतः।
द्विजो भवेत्ततो योग्यो रुद्रांशापादनाय सः॥५११॥
एतान्प्राणक्रमेणैव संस्कारान्योजयेद्गुरुः।
अथवाहुतियोगेन तिलाद्यैर्मन्त्रपूर्वकैः॥५१२॥
Tato guruḥ śiśormantrapūrvakaṁ devatārcanam|
Deśayetsa ca tatkuryātsaṁskuryāttaṁ tato guruḥ||497||
Hṛdādicakraṣaṭkasthānbrahmādīnṣaṭ samāhitaḥ|
Spṛśecchiśoḥ prāṇavṛttyā pratyekaṁ cāṣṭa saṁskriyāḥ||498||
Hṛdayādidviṣaṭkāntaṁ bodhasparśapavitritaḥ|
Āhārabījabhāvādidoṣadhvaṁsādbhaveddvijaḥ||499||
Vasuvedākhyasaṁskārapūrṇa itthaṁ dvijaḥ sthitaḥ|
Garbhādhānaṁ puṁsavanaṁ sīmanto jātakarma ca||500||
Nāma niṣkramaṇaṁ cānnaprāśaścūḍā tathāṣṭamī|
Vratabandhaiṣṭike maujjībhautike saumikaṁ kramāt||501||
Godānamiti vedendusaṁskriyā brahmacaryataḥ|
Pratyudvāhaḥ pañcadaśaḥ sapta pākamakhāstvataḥ||502||
Aṣṭakāḥ pārvaṇī śrāddhaṁ śrāvaṇyāgrāyaṇī dvayam|
Caitrī cāśvayujī paścātsaptaiva tu havirmakhāḥ||503||
Āgneyamagnihotraṁ ca paurṇamāsaḥ sadarśakaḥ|
Cāturmāsyaṁ paśūdbandhaḥ sautrāmaṇyā saha tvamī||504||
Agniṣṭomo'tipūrvo'tha sokthyaḥ ṣoḍaśivājapau|
Āptoryāmātirātrau ca saptaitāḥ somasaṁsthitāḥ||505||
Hiraṇyapādādimakhaḥ sahasreṇa samāvṛtaḥ|
Aṣṭatriṁśastvaśvamedho gārhasthyamiyatā bhavet||506||
Vānasthyapārivrājye ca catvāriṁśadamī matāḥ|
Dayā kṣamānasūyā ca śuddhiḥ satkṛtimaṅgale||507||
Akārpaṇyāspṛhe cātmaguṇāṣṭakamidaṁ smṛtam|
Mekhalā daṇḍamajinaṁ tryāyuṣaṁ vahnyupāsanam||508||
Sandhyā bhikṣeti saṁskārāḥ sapta sapta vratāni ca|
Bhauteśapāśupatye dve gāṇeśaṁ gāṇapatyakam||509||
Unmattakāsidhārākhyaghṛteśāni caturdaśa|
Ete tu vratabandhasya saṁskārā aṅginaḥ smṛtāḥ||510||
Pārivrājyasya garbhe syādantyeṣṭiriti saṁskṛtaḥ|
Dvijo bhavettato yogyo rudrāṁśāpādanāya saḥ||511||
Etānprāṇakrameṇaiva saṁskārānyojayedguruḥ|
Athavāhutiyogena tilādyairmantrapūrvakaiḥ||512||
After that (tatas), the Guru (guruḥ) should teach (deśayet) the disciple (śiśoḥ) the worship of the deity (devatā-arcanam) accompanied by the Mantra-s (mantra-pūrvakam), and (ca) he (saḥ) should peform (kuryāt) it (tad). Then (tatas), the Guru (guruḥ) should purify (saṁskuryāt) him (tam). (The Guru,) attentive (samāhitaḥ), should touch (spṛśet) the six (Causes) (ṣaṭ)—starting with Brahmā --the remaining five causes are "Viṣṇu, Rudra, Īśvara, Sadāśiva and Anāśritaśiva"-- (brahma-ādīn)— located in the group of six cakra-s beginning from the heart (hṛd-ādi-cakra-ṣaṭka-sthān), and (ca) (next,) by means of the activity of the vital energy (prāṇa-vṛttyā) of the disciple (śiśoḥ), (the Guru should perform) the eight (aṣṭa) purificatory rites (saṁskriyāḥ) for each one (of those causes) (prati-ekam), from the heart up to dvādaśānta (hṛdaya-ādi-dviṣaṭka-antam). (Thus, the disciple --but this could also refer to the Guru--) is purified by the contact with/touch of Consciousness (bodha-sparśa-pavitritaḥ) --all this paragraph is very ambiguous in its meaning and can accept other interpretations--.
(Therefore,) he becomes --viz. the disciple becomes-- (bhavet) a twice born (dvijaḥ) due to the destruction of the defects/faults related to food, seed, mode of being/temperament, etc. (āhāra-bīja-bhāva-ādi-doṣa-dhvaṁsāt). In this way (ittham), he who is perfectly familiar with the purificatory rites whose total number is forty-eight --vasu = 8 and veda = 4; i.e. 8 purificatory rites x 6 Causes-- (vasu-veda-ākhya-saṁskāra-pūrṇaḥ) remains (sthitaḥ) a dvija or twice born (dvijaḥ).
(These are the forty-eight purificatory rites:) (Firstly,) the fourteen purificatory rites (veda-indu-saṁskriyāḥ) from (the stage of) brahmacarya --from impregnation until the brāhmaṇa is 25 years old-- (brahmacaryatas): (1) Impregnation (garbhādhānam), (2) causing the birth of a male child (puṁsavanam), (3) parting of the hair (sīmantaḥ) and (ca) (4) birth-ceremony (jātakarma). (5) Naming (nāma), (6) going out (niṣkramaṇam) as well as (ca) (7) eating (solid) food (anna-prāśaḥ), and (tathā) (8) the ceremony of tonsure (cūḍā) which is the eighth (aṣṭamī), (9-10) taking of vows and Aiṣṭika (vrata-bandha-aiṣṭike), (11-12) Maujjī and Bhautika (maujjī-bhautike) (plus) (13) Saumika (saumikam), in succession (kramāt), (and finally) (14) the gift of cows (go-dānam iti). (Now, the stage of "gṛhastha" or "householder" begins and it will last until the brāhmaṇa is 50 years old:) The fifteenth (pañcadaśaḥ) (purificatory rite is) (15) marriage (prati-udvāhaḥ). After this (atas), the seven (sapta) domestic sacrificial rites (pāka-makhāḥ tu): (16) (Sacrificial rites to be performed on) the eighth lunar day (aṣṭakāḥ), (17) Pārvaṇī (pārvaṇī), (18) ceremony performed in honour of the departed spirits of dead relatives (śrāddham), the group of two (dvayam) —(19-20) Śrāvaṇī and Āgrāyaṇī (śrāvaṇī āgrāyaṇī)—, (21) Caitrī (caitrī) and (ca) (22) Āśvayujī (āśvayujī). Afterward (paścāt), the seven (sapta eva tu) sacrificial rites with oblations (havis-makhāḥ). They (are) (amī): (23) Kindling the fire (āgneyam), (24) oblation to Agni --viz. the Fire-- (agni-hotram) as well as (ca) (25) full-moon sacrifice (paurṇa-māsaḥ) along with (26) new-moon sacrifice (sa-darśakaḥ), (27) four-monthly sacrifice (cāturmāsyam), (28) hanging of an animal --viz. animal sacrifice-- (paśu-udbandhaḥ) together with (saha tu) (29) sacrifice in honor of Indra (sautrāmaṇyā). These (etāḥ) seven (sapta) (sacrifices) are concerning Soma (soma-saṁsthitāḥ): (30) Agniṣṭoma (agniṣṭomaḥ) and (atha) (31) Atipūrva (atipūrvaḥ), along with (32) Ukthya (sa-ukthyaḥ), (33-34) Ṣoḍaṣī and Vājapa (ṣoḍaśi-vājapau), plus (ca) (35-36) Āptoryāma and Atirātra (āptoryāma-atirātrau). (37) The sacrifice Hiraṇyapāda, etc. (hiraṇyapāda-ādi-makhaḥ) is completed --lit. encompassed-- (samāvṛtaḥ) one thousand times (sahasreṇa). The thirty-eighth (sacrifice) (aṣṭatriṁśas tu) (is) (38) the horse sacrifice (aśvamedhaḥ). By means of it --i.e. of the horse sacrifice-- (iyatā) (the person) becomes (bhavet) householder (gārhasthyam) --viz. he reaches the final part of the householder stage lasting 25 years, from the age of 25 to the age of 50 years old--. And (finally) (39-40) Vānasthya and Pārivrājya --from 50 to 75, the person lives in a "vana" or forest, and beyond 75, he embraces renunciation and adopts pārivrājaka or the life of a religious mendicant-- (vānasthya-pārivrājye). Those (amī) (are) the forty (catvāriṁśat) "mata-s" --lit. creeds, doctrines, views, etc.-- (matāḥ). This (idam) group of eight qualities of the Self (ātma-guṇa-aṣṭakam) is to be remembered (smṛtam): (41) Compassion (dayā), (42) forbearance (kṣamā), (43) freedom from spite (anasūyā) as well as (ca) (44) purity (śuddhiḥ), (45-46) doing good and doing what is auspicious (sat-kṛti-maṅgale) plus (ca) (47-48) lack of meanness and absence of desire (akārpaṇya-aspṛhe).
(Other additional) seven (sapta) purificatory rituals (saṁskārāḥ) (are those of:) (1) The girdle (mekhalā), (2) the stick/staff (daṇḍam), (3) the hairy skin of a black antelope (ajinam), (4) the three red lines --lit. threefold period of life-- (tryāyuṣam), (5) the worship of fire (vahni-upāsanam), (6) the juncture of the three divisions of the day --morning, noon, and evening-- (sandhyā) (and) (7) the act of begging or asking for alms (bhikṣā iti). Also (ca), the seven (sapta) vows (vratāni) (are:) (1-2) The two (dve) (known as) Bhauteśa and Pāśupatya (bhauteśa-pāśupatye), (3) Gāṇeśa (gāṇeśam), (4) Gāṇapatyaka (gāṇapatyakam) (and the two called) (5-7) Unmattaka and Asidhārā, (together with the one called) Ghṛteśa (unmattaka-asidhārā-ākhya-ghṛteśāni). (Seven additional purificatory rituals plus seven vows add up to) fourteen (caturdaśa). But (tu) these (ete) purificatory rites (saṁskārāḥ) are said to be (smṛtāḥ) auxiliaries (aṅginaḥ) of the taking of vows (vrata-bandhasya). (The purificatory rite known as) Antyeṣṭi (antyeṣṭiḥ) is (syāt) in the womb (garbhe) of Pārivrājya --the last stage for a brāhmaṇa, when he becomes a religious mendicant and renounces everything at the age of 75-- (pārivrājyasya). Thus (iti) purified (saṁskṛtaḥ), (the disciple) becomes (bhavet) a dvija or twice born (dvijaḥ). After that (tatas), he (saḥ) (is) fit (yogyaḥ) to reach the condition of "a portion of Rudra" (rudra-aṁśa-āpādanāya). The Guru (guruḥ) should bestow (yojayet) these (etān) purificatory rites (saṁskārān) (upon the disciple either) through the process/succession/method of the vital energy (prāṇa-krameṇa eva) or (athavā) by means of oblations (āhuti-yogena) with sesame seeds, etc. (tila-ādyaiḥ) accompanied by the (respective) Mantra-s (mantra-pūrvakaiḥ)||497-512||
Stanzas 513 to 522
प्रणवो हृदयं नाम शोधयाम्यग्निवल्लभा।
एवं क्रमेण मूर्धाद्यैरङ्गैरेतत्पुनः पुनः॥५१३॥
Praṇavo hṛdayaṁ nāma śodhayāmyagnivallabhā|
Evaṁ krameṇa mūrdhādyairaṅgairetatpunaḥ punaḥ||513||
(The Mantra which is used during the purificatory rites is composed of:) Praṇava --viz. Om̐-- (praṇavaḥ), Heart (hṛdayam), name (of the disciple) (nāma), "śodhayāmi" or "I purify" (śodhayāmi) (and) the beloved of fire --i.e. svāhā-- (agni-vallabhā). Thus (evam), this (Mantra) (etad), in regular course (krameṇa), (is repeated) over and over again (punar punar) with the limbs (aṅgaiḥ) starting with the head --anyway, Jayaratha will interpret "mūrdha" as "Heart" in his commentary-- (mūrdha-ādyaiḥ)||513||
यतश्चिद्धर्म एवासौ शान्त्याद्यात्मा द्विजन्मता।
तेन रुद्रतया संवित्तत्क्रमेणैव जायते॥५१४॥
Yataściddharma evāsau śāntyādyātmā dvijanmatā|
Tena rudratayā saṁvittatkrameṇaiva jāyate||514||
Since (yatas) the state of twice born (asau... dvijanmatā) (is) only a quality of Consciousness (cit-dharmaḥ eva) consisting of peace, etc. --i.e. the state of twice born consists of peace-- (śānti-ādi-ātmā), therefore (tena) the consciousness (of the disciple) (saṁvid) as being Rudra (rudratayā) gradually (tad-krameṇa eva) arises (jāyate)||514||
यथा हेमादिधातूनां पाके क्रमवशाद्भवेत्।
रजतादि तथा संवित्संस्कारे द्विजतान्तरे॥५१५॥
Yathā hemādidhātūnāṁ pāke kramavaśādbhavet|
Rajatādi tathā saṁvitsaṁskāre dvijatāntare||515||
Just as (yathā) during the smelting (pāke) of minerals containing gold, etc. (hema-ādi-dhātūnām), silver, etc. (rajata-ādi) appear (bhavet) on account of the process (krama-vaśāt), so also (tathā) during the purification of consciousness (saṁvid-saṁskāre) the state of twice born (dvijatā) (appears) in the middle (antare)||515||
योनिर्न कारणं तत्र शान्तात्मा द्विज उच्यते।
मुनिना मोक्षधर्मादावेतच्च प्रविवेचितम्॥५१६॥
Yonirna kāraṇaṁ tatra śāntātmā dvija ucyate|
Muninā mokṣadharmādāvetacca pravivecitam||516||
The womb (yoniḥ) is not (na) the cause (kāraṇam) with reference to that --viz. to be a brāhmaṇa-- (tatra). A twice born (dvijaḥ) is said to be (ucyate) calm-minded --all in all, he is said to be naturally peaceful-- (śānta-ātmā).
This (etad ca) has been investigated (pravivecitam) by the sage --viz. by Vedavyāsa-- (muninā) in Mokṣadharma, etc. (mokṣadharma-ādau)||516||
मुकुटादिषु शास्त्रेषु देवेनापि निरूपितम्।
संविदो देहसम्भेदात्सदृशात्सदृशोदयात्॥५१७॥
भूमाभिप्रायतः स्मार्ते द्विजन्मा द्विजयोः सुतः।
अन्त्यजातीयधीवादिजननीजन्मलाभतः॥५१८॥
उत्कृष्टचित्ता ऋषयः किं ब्राह्मण्येन भाजनम्।
अत एवार्थसत्तत्त्वदेशिन्यस्मिन्न दिश्यते॥५१९॥
रहस्यशास्त्रे जात्यादिसमाचारो हि शाम्भवे।
पाशवानि तु शास्त्राणि वामशक्त्यात्मकान्यलम्॥५२०॥
सृष्ट्यादिसिद्धये शम्भोः शङ्का तत्फलकॢप्तये।
आपादितद्विजत्वस्य द्वादशान्ते निजैक्यतः॥५२१॥
स्पर्शमात्रान्न विश्रान्त्या झटित्येवावरोहतः।
रुद्रांशापादनं येन समयी संस्कृतो भवेत्॥५२२॥
Mukuṭādiṣu śāstreṣu devenāpi nirūpitam|
Saṁvido dehasambhedātsadṛśātsadṛśodayāt||517||
Bhūmābhiprāyataḥ smārte dvijanmā dvijayoḥ sutaḥ|
Antyajātīyadhīvādijananījanmalābhataḥ||518||
Utkṛṣṭacittā ṛṣayaḥ kiṁ brāhmaṇyena bhājanam|
Ata evārthasattattvadeśinyasminna diśyate||519||
Rahasyaśāstre jātyādisamācāro hi śāmbhave|
Pāśavāni tu śāstrāṇi vāmaśaktyātmakānyalam||520||
Sṛṣṭyādisiddhaye śambhoḥ śaṅkā tatphalakḷptaye|
Āpāditadvijatvasya dvādaśānte nijaikyataḥ||521||
Sparśamātrānna viśrāntyā jhaṭityevāvarohataḥ|
Rudrāṁśāpādanaṁ yena samayī saṁskṛto bhavet||522||
It is described (nirūpitam) even (api) by God (devena) in scriptures such as Mukuṭa, etc. (mukuṭa-ādiṣu śāstreṣu).
Due to the union of Consciousness with the body (saṁvidaḥ deha-sambhedāt) (and) due to the general opinion (bhūma-abhiprāyataḥ) (affirming that) there is the emergence of something similar (sadṛśa-udayāt) from something similar, (if you will excuse the repetition) --that was a literal translation, but the meaning is as follows: If something comes from something else is generally similar to that-- (sadṛśāt), in the Smārta (smārte), a twice born (dvijanmā) (is) the son (sutaḥ) of two twice born --i.e. of two brāhmaṇa-s-- (dvijayoḥ).
Having been born from mothers of people of the lowest caste, fishermen, etc. (antyajātīya-dhīva-ādi-jananī-janma-lābhataḥ), why/how (kim) (is that) the Seers (ṛṣayaḥ) endowed with superior minds (utkṛṣṭa-cittāḥ) were entitled to be brāhmaṇa-s (brāhmaṇyena bhājanam)?
On this account (atas eva), in this secret Śāmbhava --belonging to Śambhu or Śiva-- scripture showing the real nature of things (artha-sat-tattva-deśini asmin... rahasya-śāstre... śāmbhave) the usual procedure/behavior related to castes, etc. (jāti-ādi-samācāraḥ hi) is not taught (na diśyate).
But (tu) the scriptures (śāstrāṇi) of the paśu-s --animal-like people who are in full bondage-- (pāśavāni) consist, in a high degree, of the power of Vāmā (vāma-śakti-ātmakāni alam). Doubt (śaṅkā) (is) for the manifestation of the universe, etc. (sṛṣṭi-ādi-siddhaye) belonging to Śambhu (śambhoḥ) (and) for bearing the fruits of that (tad-phala-kḷptaye) --in other words, doubts were created by the powers of Śiva in order to keep the universal manifestation moving and in order to give people the fruits of their own actions--.
In the case of the (disciple) who has become a twice born (āpādita-dvijatvasya) through his own unity (nija-aikyatas) in dvādaśānta (dvādaśānte) by means of a mere contact (with it) (sparśa-mātrāt), there is an arriving at the (status of) "portion of Rudra" (rudra-aṁśa-āpādanam) whereby (yena), i.e. by not resting (there, in dvādaśānta) (na viśrāntyā) but by descending (avarohatas) immediately (from there) (jhaṭiti). (Consequently,) the samayī --he who has been initiated into samaya-s or rules-- (samayī) becomes (bhavet) purified (saṁskṛtaḥ)||517-522||
Stanzas 523 to 530
अधीतौ श्रवणे नित्यं पूजायां गुरुसेवने।
समय्यधिकृतोऽन्यत्र गुरुणा विभुमर्चयेत्॥५२३॥
Adhītau śravaṇe nityaṁ pūjāyāṁ gurusevane|
Samayyadhikṛto'nyatra guruṇā vibhumarcayet||523||
A samayī (samayī) is entitled/qualified (adhikṛtaḥ) to study (adhītau) (and) listen (to the scriptures) (śravaṇe), to (perform) daily worship (nityam pūjāyām) (and) to serve the Guru (guru-sevane). At another time than that (anyatra), he should worship (arcayet) the All-pervasive One (vibhum) (together) with (his own) Guru (guruṇā)||523||
तमापादितरुद्रांशं समयान्श्रावयेद्गुरुः।
अष्टाष्टकात्मकान्देव्यायामलादौ निरूपितान्॥५२४॥
अवादोऽकरणं गूढिः पूजा तर्पणभावने।
हननं मोहनं चेति समयाष्टकमष्टधा॥५२५॥
Tamāpāditarudrāṁśaṁ samayānśrāvayedguruḥ|
Aṣṭāṣṭakātmakāndevyāyāmalādau nirūpitān||524||
Avādo'karaṇaṁ gūḍhiḥ pūjā tarpaṇabhāvane|
Hananaṁ mohanaṁ ceti samayāṣṭakamaṣṭadhā||525||
The Guru (guruḥ) should make him who has become a portion of Rudra --i.e. his disciple-- hear (tam āpādita-rudra-aṁśam... śrāvayet) the sixty-four --lit. eight groups of eight-- (aṣṭa-aṣṭaka-ātmakān) samaya-s or observances (samayān) defined (nirūpitān) in Devyāyāmalatantra, etc. (devyāyāmala-ādau). (There is) an eightfold (aṣṭadhā) group of eight rules (samaya-aṣṭakam): '(1) What is not to be said (avādaḥ), (2) what is not to be done (akaraṇam), (3) what is to be kept hidden (gūḍhiḥ), (4) worship (pūjā), (5 and 6) presenting libations and contemplation (tarpaṇa-bhāvane), (7) the act of striking (hananam) and (ca) (8) the act of bewildering (mohanam... iti)'||524-525||
स्वभावं मन्त्रतन्त्राणां समयाचारमेलकम्।
असत्प्रलापं परुषमनृतं नाष्टधा वदेत्॥५२६॥
अफलं चेष्टितं हिंसां परदाराभिमर्शनम्।
गर्वं दम्भं भूतविषव्याधितन्त्रं नचाचरेत्॥५२७॥
स्वं मन्त्रमक्षसूत्रं च विद्यां ज्ञानस्वरूपकम्।
समाचारान्गुणान्क्लेशान्सिद्धिलिङ्गानि गूहयेत्॥५२८॥
गुरुं शास्त्रं देववह्नी ज्ञानवृद्धांस्त्रियो व्रतम्।
गुरुवर्गं यथाशक्त्या पूजयेदष्टकं त्विदम्॥५२९॥
दीनान्क्लिष्टान्पितॄन्क्षेत्रपालान्प्राणिगणान्खगान्।
श्माशानिकं भूतगणं देहदेवीश्च तर्पयेत्॥५३०॥
शिवं शक्तिं तथात्मानं मुद्रां मन्त्रस्वरूपकम्।
संसारभुक्तिमुक्तीश्च गुरुवक्त्रात्तु भावयेत्॥५३१॥
रागं द्वेषमसूयां च सङ्कोचेर्ष्याभिमानिताः।
समयप्रतिभेत्तॄंस्तदनाचारांश्च घातयेत्॥५३२॥
पशुमार्गस्थितान्क्रूरान्द्वेषिणः पिशुनाञ्जडान्।
राज्ञश्चानुचरान्पापान्विघ्नकर्तॄंश्च मोहयेत्॥५३३॥
Svabhāvaṁ mantratantrāṇāṁ samayācāramelakam|
Asatpralāpaṁ paruṣamanṛtaṁ nāṣṭadhā vadet||526||
Aphalaṁ ceṣṭitaṁ hiṁsāṁ paradārābhimarśanam|
Garvaṁ dambhaṁ bhūtaviṣavyādhitantraṁ na cācaret||527||
Svaṁ mantramakṣasūtraṁ ca vidyāṁ jñānasvarūpakam|
Samācārānguṇānkleśānsiddhiliṅgāni gūhayet||528||
Guruṁ śāstraṁ devavahnī jñānavṛddhāṁstriyo vratam|
Guruvargaṁ yathāśaktyā pūjayedaṣṭakaṁ tvidam||529||
Dīnānkliṣṭānpitṝnkṣetrapālānprāṇigaṇānkhagān|
Śmāśānikaṁ bhūtagaṇaṁ dehadevīśca tarpayet||530||
Śivaṁ śaktiṁ tathātmānaṁ mudrāṁ mantrasvarūpakam|
Saṁsārabhuktimuktīśca guruvaktrāttu bhāvayet||531||
Rāgaṁ dveṣamasūyāṁ ca saṅkocerṣyābhimānitāḥ|
Samayapratibhettṝṁstadanācārāṁśca ghātayet||532||
Paśumārgasthitānkrūrāndveṣiṇaḥ piśunāñjaḍān|
Rājñaścānucarānpāpānvighnakartṝṁśca mohayet||533||
(1) He --viz. the disciple who has been initiated-- should not say (na... vadet) these eight things --lit. eight times, in eight portions, etc.-- (aṣṭadhā): (He should not speak) about the nature (svabhāvam) of Mantra-s and Tantra-s (mantra-tantrāṇām), about rules, behavior and the meetings (between Siddha-s and Yoginī-s) (samaya-ācāra-melakam), (he should not be involved) in false chattering (asat-pralāpam), (he should not give himself over to) harsh and contumelious speech (paruṣam) (and he should not tell) lies (anṛtam). (2) He should not do (na ca ācaret) (these eight things: He should not be involved in) fruitless (aphalam) behavior (ceṣṭitam) (and) in harming (hiṁsām), (he should not) get in contact with the wives of others (para-dāra-abhimarśanam), (he should abstain from) arrogance (garvam) (and) deceit (dambham), (and he should not practice) the Tantra dealing with ghosts, poisons and sicknesses (bhūta-viṣa-vyādhi-tantram). (3) He should hide (gūhayet) (these eight things:) Himself (svam), Mantra (mantram) and (ca) rosary (akṣasūtram), Vidyā (vidyām), the nature of knowledge (jñāna-svarūpakam), the good qualities in (his) behavior (samācārān guṇān), afflictions (kleśān) (and) marks of accomplishment/success (siddhi-liṅgāni). (4) He should worship (pūjayet... tu) this (idam) aggregate of eight (things) (aṣṭakam) to the utmost of his power (yathāśaktyā): Guru (gurum), scripture (śāstram), God and Fire (deva-vahnī), those who are advanced/experienced in Knowledge (jñāna-vṛddhān), women (striyaḥ), vow (vratam) (and) Guru's group/family (guru-vargam). (5) He should present libations (tarpayet) to the wretched (dīnān), the afflicted (kliṣṭān), the forefathers (pitṝn), the protectors of the field --i.e. the tutelary deities-- (kṣetra-pālān), the multitudes of living beings (prāṇi-gaṇān), the birds (khagān), the hosts of spirits residing in the burning grounds/cemeteries (śmāśānikam bhūta-gaṇam) and (ca) the goddesses in the body (deha-devīḥ). (6) He should contemplate (bhāvayet) (these eight things) from the mouth of the Guru --i.e. such as his Guru has taught him-- (guru-vaktrāt tu): Śiva (śivam), Śakti (śaktim) as well as (tathā) the Self (ātmānam), the Seal (mudrām), the nature of the Mantra (mantra-svarūpakam) together with --lit. and-- (ca) Transmigration, Enjoyment and Liberation (saṁsāra-bhukti-muktīḥ). (7) He should strike --in the sense of removing, though the literal meaning is "he should kill/destroy"-- (ghātayet) attachment (rāgam), hatred (dveṣam) and (ca) calumny/detraction (asūyām), fear, envy, self-conceit (saṅkoca-īrṣya-abhimānitāḥ), those who break the rules (samaya-pratibhettṝn) and (ca) those who do not observe them --i.e. who do not observe such rules-- (tad-anācārān). (8) He should bewilder (mohayet) those who are on the path of the paśu-s --lit. beasts, i.e. people in bondage-- (paśu-mārga-sthitān), those who are cruel (krūrān), the haters (dveṣiṇaḥ), those who are treacherous (piśunān), the fools (jaḍān) and (ca) the followers/attendants (anucarān) of a king (rājñaḥ), the sinners --lit. the sins-- (pāpān) and (ca) those who cause obstacles (vighna-kartṝn)||526-533||
Stanzas 534 to 542
शाकिन्यः पूजनीयाश्च ताश्चेत्थं श्रीगमोदिताः।
साहसं द्विगुणं यस्मात्कामश्चैव चतुर्गुणः॥५३४॥
लोभश्चाष्टगुणस्तासां शङ्क्यं शाकिन्य इत्यलम्।
कुलाम्नायास्थिता वीरद्रव्यबाह्यास्तु ये न तैः॥५३५॥
पशुभिः सह वर्तव्यमिति श्रीमाधवे कुले।
देवताचक्रगुर्वग्निशास्त्रं साम्यात्सदार्चयेत्॥५३६॥
अनिवेदितमेतेभ्यो न किञ्चिदपि भक्षयेत्।
एतद्द्रव्यं नापहरेद्गुरुवर्गं प्रपूजयेत्॥५३७॥
स च तद्भ्रातृभार्यातुक्प्रायो विद्याकृतो भवेत्।
न योनिसम्बन्धकृतो लौकिकः स पशुर्यतः॥५३८॥
तस्याभिष्वङ्गभूमिस्तु गुर्वाराधनसिद्धये।
अर्च्यो न स्वमहिम्ना तु तद्वर्गो गुरुवत्पुनः॥५३९॥
Śākinyaḥ pūjanīyāśca tāścetthaṁ śrīgamoditāḥ|
Sāhasaṁ dviguṇaṁ yasmātkāmaścaiva caturguṇaḥ||534||
Lobhaścāṣṭaguṇastāsāṁ śaṅkyaṁ śākinya ityalam|
Kulāmnāyāsthitā vīradravyabāhyāstu ye na taiḥ||535||
Paśubhiḥ saha vartavyamiti śrīmādhave kule|
Devatācakragurvagniśāstraṁ sāmyātsadārcayet||536||
Aniveditametebhyo na kiñcidapi bhakṣayet|
Etaddravyaṁ nāpaharedguruvargaṁ prapūjayet||537||
Sa ca tadbhrātṛbhāryātukprāyo vidyākṛto bhavet|
Na yonisambandhakṛto laukikaḥ sa paśuryataḥ||538||
Tasyābhiṣvaṅgabhūmistu gurvārādhanasiddhaye|
Arcyo na svamahimnā tu tadvargo guruvatpunaḥ||539||
And (ca) the Śākinī-s (śākinyaḥ) are to be worshiped (pūjanīyāḥ). They (tāḥ ca) are thus mentioned in venerable Gamatantra (ittham śrī-gama-uditāḥ): 'Since (in their case --i.e. in the case of the Śākinī-s--) (yasmāt), temerity (sāhasam) (is) double (dviguṇam) and (ca eva) desire of sensual enjoyments (kāmaḥ) is quadruple (caturguṇaḥ), while (ca) covetousness (lobhaḥ) is eightfold (aṣṭaguṇaḥ), (therefore) one should distrust them (tāsām śaṅkyam). It is enough (alam) (to say disrespectfully) 'Śākinī-s' (śākinyaḥ iti) (to make them angry)'. (It is specified) in venerable Mādhavakula --in Jayadrathayāmalatantra-- (śrī-mādhave kule) (that:) 'One --i.e. the initiate-- should not stay --expecting "vartitavyam"-- (na... vartavyam) with those paśu-s (taiḥ... paśubhiḥ saha) who (ye), excluded from the substances of the heroes (vīra-dravya-bāhyāḥ), are not in the Kula tradition (kula-āmnāya-asthitāḥ... iti).
(The initiate) should always worship (sadā arcayet) the group of deities, Guru, fire and scripture(s) (devatā-cakra-guru-agni-śāstram) as an usual practice (sāmyāt). He should not eat anything (na kiñcid api bhakṣayet) which has not been given (aniveditam) (firstly) to them (etebhyaḥ). He should not snatch away (na apaharet) this substance (etad-dravyam) (which has been offered to them). He should worship (prapūjayet) the Guru's group/family (guru-vargam). And (ca) it --viz. the group/family-- (saḥ) consisting mostly of his brothers, wife and sons (tad-bhrātṛ-bhāryā-tuk-prāyas) is (bhavet) made by Knowledge (vidyā-kṛtaḥ) and not (na) made by a blood-relation --lit. a relation through uteri-- (yoni-sambandha-kṛtaḥ), because (yatas) (if it were so,) he (saḥ) (would be) a worldly (laukikaḥ) paśu --a person in bondage-- (paśuḥ). He who is a receptacle of his intense affection --i.e. the person to whom the Guru feels intense affection-- (tasya abhiṣvaṅga-bhūmiḥ tu) is to be honored/worshiped (arcyaḥ) for gratifying the Guru (guru-ārādhana-siddhaye), but (tu) not (na) due to his own greatness (sva-mahimnā); moreover (punar), his family (tad-vargaḥ) (should be honored/worshiped) just as the Guru (is honored/worshiped) (guru-vat)||534-539||
गुरोर्निन्दां न कुर्वीत तस्यै हेतुं न चाचरेत्।
न च तां शृणुयान्नैनं कोपयेन्नाग्रतोऽस्य च॥५४०॥
विनाज्ञया प्रकुर्वीत किञ्चित्तत्सेवनादृते।
लौकिकालौकिकं कृत्यं क्रोधं क्रीडां तपो जपम्॥५४१॥
गुरूपभुक्तं यत्किञ्चिच्छय्यावस्त्रासनादिकम्।
नोपभुञ्जीत तत्पद्भ्यां न स्पृशेत्किन्तु वन्दयेत्॥५४२॥
Gurornindāṁ na kurvīta tasyai hetuṁ na cācaret|
Na ca tāṁ śṛṇuyānnainaṁ kopayennāgrato'sya ca||540||
Vinājñayā prakurvīta kiñcittatsevanādṛte|
Laukikālaukikaṁ kṛtyaṁ krodhaṁ krīḍāṁ tapo japam||541||
Gurūpabhuktaṁ yatkiñcicchayyāvastrāsanādikam|
Nopabhuñjīta tatpadbhyāṁ na spṛśetkintu vandayet||542||
(The disciple) should not blame/censure/find fault with (nindām na kurvīta) the Guru (guroḥ) and (ca) he should not find (na ācaret) a cause (hetum) for that --viz. for blaming/censoring/finding fault with his Guru-- (tasyai). And (ca) he should neither listen (na.. śṛṇuyāt) to that --blame, etc.-- (tām) (coming from other people's mouths) nor should he make him angry (na enam kopayet). In front of him --in front of the Guru-- (agratas asya ca), apart from serving him (tad-sevanāt ṛte), he should not do (na... prakurvīta) anything (kiñcid) without (vinā) (his) command/permission (ājñayā), whether it be a usual --related to this world-- or an unusual --not related to this world-- (laukika-alaukikam) action (kṛtyam), getting angry --although 'krodha' means 'anger', it is here declined in Accusative case and combines with 'na... prakurvīta' (he should not do), i.e. he should not get angry (without his command/permission)-- (krodham), playing --I use here the same logic as with 'krodham'-- (krīḍām), practicing austerity (tapas) (and) muttering a Mantra (japam). He should not use (na upabhuñjīta) anything (yad kiñcid) which has been used by the Guru (guru-upabhuktam) —(whether it be) bed, clothes, seat, etc. (śayyā-vastra-āsana-ādikam), nor should he touch (na spṛśet) (all that) with his feet (tad-padbhyām); (instead,) he should rather venerate (kintu vandayet) (those things)||540-542||
Stanzas 543 to 586
श्रीमत्त्रैशिरसेऽप्युक्तं कृच्छ्रचान्द्रायणादिभिः।
अरण्ये काष्ठवत्तिष्ठेदसिधाराव्रतोऽपि सन्॥५४३॥
नियमस्थो यमस्थोऽपि तत्पदं नाश्नुते परम्।
गुर्वाराधनसक्तस्तु मनसा कर्मणा गिरा॥५४४॥
प्राप्नोति गुरुतस्तुष्टात्पूर्णं श्रेयो महाद्भुतम्।
हिमपातैर्यथा भूमिश्छादिता सा समन्ततः॥५४५॥
मारुतश्लेषसंयोगादश्मवत्तिष्ठते सदा।
यमादौ निश्चले तद्वद्भाव एकस्तु गृह्यते॥५४६॥
गुरोस्त्वाराधितात्पूर्णं प्रसरज्ज्ञानमाप्यते।
सर्वतोऽवस्थितं चित्त्वं ज्ञेयस्थं यस्य तत्कथा॥५४७॥
सद्य एव नयेदूर्ध्वं तस्मादाराधयेद्गुरुम्।
श्रीसारेऽप्यस्य सम्भाषात्पातकं नश्यति क्षणात्॥५४८॥
तस्मात्परीक्ष्य यत्नेन शास्त्रोक्त्या ज्ञानलक्षणैः।
शास्त्राचारेण वर्तेत तेन सङ्गं तथा कुरु॥५४९॥
स्नेहाज्जातु वदेज्ज्ञानं लोभान्न हीयते हि सः।
तेन तुष्टेन तृप्यन्ति देवाः पितर एवच॥५५०॥
उत्तीर्य नरकाद्यान्ति सद्यः शिवपुरं महत्।
भुङ्क्ते तिष्ठेद्यत्र गृहे व्रजेच्छिवपुरं तु सः॥५५१॥
इति ज्ञात्वा सदा पित्र्ये श्राद्धे स्वं गुरुमर्चयेत्।
भुञ्जीत स स्वयं चान्यानादिशेत्तत्कृते गुरुः॥५५२॥
यो दीक्षितस्तु श्राद्धादौ स्वतन्त्रं विधिमाचरेत्।
तस्य तन्निष्फलं सर्वं समयेन च लङ्घ्यते॥५५३॥
सैद्धान्तिकार्पितं चण्डीयोग्यं द्रव्यं विवर्जयेत्।
शाकिनीवाचकं शब्दं न कदाचित्समुच्चरेत्॥५५४॥
स्त्रियः पूज्या विरूपास्तु वृद्धाः शिल्पोपजीविकाः।
अन्त्या विकारिताङ्ग्यश्च वेश्याः स्वच्छन्दचेष्टिताः॥५५५॥
तथाच श्रीगमे प्रोक्तं पूजनीयाः प्रयत्नतः।
निराचाराः सर्वभक्ष्या धर्माधर्मविवर्जिताः॥५५६॥
स्वच्छन्दगाः पलाशिन्यो लम्पटा देवता इव।
वेश्याः पूज्यास्तद्गृहं च प्रयागोऽत्र यजेत्क्रमम्॥५५७॥
स्त्रीषु तन्नाचरेत्किञ्चिद्येन ताभ्यो जुगुप्सते।
अतो न नग्नास्ताः पश्येन्नचापि प्रकटस्तनीः॥५५८॥
वृद्धायाः संस्थिताया वा न जुगुप्सेत मुद्रिकाम्।
वैकृत्यं तत्र सौरूप्यं मेलकं न प्रकाशयेत्॥५५९॥
देवमूर्तिं शून्यतनुं पूजयेत्त्रिपथादिषु।
सर्वपर्वसु सामान्यविशेषेषु विशेषतः॥५६०॥
पूजा गुरोरनध्यायो मेलके लोकवर्जनम्।
न जुगुप्सेत मद्यादि वीरद्रव्यं कदाचन॥५६१॥
न निन्देदथ वन्देत नित्यं तज्जोषिणस्तथा।
उपदेशाय न दोषा हृदये चेन्न विद्विषेत्॥५६२॥
विजातीयविकल्पांशत्यागाय प्रयतेत च।
गुरोः शास्त्रस्य देवीनां नाम मन्त्रो यतस्ततः॥५६३॥
अर्चातोऽन्यत्र नोच्चार्यमाहूतं तर्पयेत्ततः।
आगतस्य च मन्त्रस्य न कुर्यात्तर्पणं यदि॥५६४॥
हरत्यर्धशरीरं तदित्यूचे भगवान्यतः।
श्रीमदूर्मौ च देवीनां वीराणां चेष्टितं न वै॥५६५॥
प्रथयेन्न जुगुप्सेत वदेन्नाद्रव्यपाणिकः।
श्रीपूर्वं नाम वक्तव्यं गुरोर्द्रव्यकरेण च॥५६६॥
गुर्वादीनां न लङ्घ्या च छाया न द्वैतिभिः सह।
जल्पं कुर्वन्स्वशास्त्रार्थं वदेन्नापि च सूचयेत्॥५६७॥
नित्यां विशेषपूजां च कुर्यान्नैमित्तिके विधौ।
तथापि मध्ये वर्षस्य तथापि हि पवित्रके॥५६८॥
अन्यस्तमन्त्रो नासीत सेव्यं शास्त्रान्तरं च नो।
अप्ररूढं हि विज्ञानं कम्पेतेतरभावनात्॥५६९॥
गृहोपस्करणास्त्राणि देवतायागयोगतः।
अर्च्यानीति न पद्भ्यां वै स्पृशेन्नापि विलङ्घयेत्॥५७०॥
गुरुवर्गे गृहायाते विशेषं कञ्चिदाचरेत्।
दीक्षितानां न निन्दादि कुर्याद्विद्वेषपूर्वकम्॥५७१॥
उपदेशाय नो दोषः स ह्यविद्वेषपूर्वकः।
न वैष्णवादिकाधःस्थदृष्टिभिः संवसेदलम्॥५७२॥
सहभोजनशय्याद्यैर्नैषां प्रकटयेत्स्थितिम्।
उक्तं श्रीमाधवकुले शासनान्तरसंस्थितान्॥५७३॥
वेदोक्तिं वैष्णवोक्तिं च तैरुक्तं वर्जयेत्सदा।
अकुलीनेषु सम्पर्कात्तत्कुलात्पतनाद्भयम्॥५७४॥
एकपात्रे कुलाम्नाये तस्मात्तान्परिवर्जयेत्।
प्रमादाच्च कृते सख्ये गोष्ठ्यां चक्रं तु पूजयेत्॥५७५॥
श्रीमदूर्मौ च कथितमागमान्तरसेवके।
गुर्वन्तररते मूढे देवद्रव्योपजीवके॥५७६॥
शक्तिहिंसाकरे दुष्टे सम्पर्कं नैव कारयेत्।
न विकल्पेन दीक्षादौ व्रजेदायतनादिकम्॥५७७॥
उक्तास्थाशिथिलत्वे यन्निमित्तं नैव तच्चरेत्।
शासनस्थान्पुराजात्या न पश्येन्नाप्युदीरयेत्॥५७८॥
नच व्यवहरेत्सर्वाञ्छिवाभेदेन केवलम्।
सद्विद्यैः साकमासीत ज्ञानदीप्त्यै यतेत च॥५७९॥
नासंस्कृतां व्रजेत्तज्जं विफलत्वं न चाचरेत्।
मेलकार्धनिशाचर्या जनवर्जं च तत्र हि॥५८०॥
मांसादिदाहगन्धं च जिघ्रेद्देवीप्रियो ह्यसौ।
गुर्वाज्ञां पालयन्सर्वं त्यजेन्मन्त्रमयो भवेत्॥५८१॥
शास्त्रपूजाजपध्यानविवेकतदुपक्रियाः।
अकुर्वन्निष्फलां नैव चेष्टेत त्रिविधां क्रियाम्॥५८२॥
मन्त्रतन्त्रैर्न वादं च कुर्यान्नो भक्षयेद्विषम्।
समयानां विलोपे च गुरुं पृच्छेदसन्निधौ॥५८३॥
तद्वर्गं निजसन्तानमन्यं तस्याप्यसन्निधौ।
तेनोक्तमनुतिष्ठेच्च निर्विकल्पं प्रयत्नतः॥५८४॥
यतः शास्त्रादिसम्बोधतन्मयीकृतमानसः।
शिव एव गुरुर्नास्य वागसत्या विनिःसरेत्॥५८५॥
शिवस्य स्वात्मसंस्कृत्यै प्रह्वीभावो गुरोः पुनः।
ह्लादायेत्युभयार्थाय तत्तुष्टिः फलदा शिशोः॥५८६॥
Śrīmattraiśirase'pyuktaṁ kṛcchracāndrāyaṇādibhiḥ|
Araṇye kāṣṭhavattiṣṭhedasidhārāvrato'pi san||543||
Niyamastho yamastho'pi tatpadaṁ nāśnute param|
Gurvārādhanasaktastu manasā karmaṇā girā||544||
Prāpnoti gurutastuṣṭātpūrṇaṁ śreyo mahādbhutam|
Himapātairyathā bhūmiśchāditā sā samantataḥ||545||
Mārutaśleṣasaṁyogādaśmavattiṣṭhate sadā|
Yamādau niścale tadvadbhāva ekastu gṛhyate||546||
Gurostvārādhitātpūrṇaṁ prasarajjñānamāpyate|
Sarvato'vasthitaṁ cittvaṁ jñeyasthaṁ yasya tatkathā||547||
Sadya eva nayedūrdhvaṁ tasmādārādhayedgurum|
Śrīsāre'pyasya sambhāṣātpātakaṁ naśyati kṣaṇāt||548||
Tasmātparīkṣya yatnena śāstroktyā jñānalakṣaṇaiḥ|
Śāstrācāreṇa varteta tena saṅgaṁ tathā kuru||549||
Snehājjātu vadejjñānaṁ lobhānna hīyate hi saḥ|
Tena tuṣṭena tṛpyanti devāḥ pitara evaca||550||
Uttīrya narakādyānti sadyaḥ śivapuraṁ mahat|
Bhuṅkte tiṣṭhedyatra gṛhe vrajecchivapuraṁ tu saḥ||551||
Iti jñātvā sadā pitrye śrāddhe svaṁ gurumarcayet|
Bhuñjīta sa svayaṁ cānyānādiśettatkṛte guruḥ||552||
Yo dīkṣitastu śrāddhādau svatantraṁ vidhimācaret|
Tasya tanniṣphalaṁ sarvaṁ samayena ca laṅghyate||553||
Saiddhāntikārpitaṁ caṇḍīyogyaṁ dravyaṁ vivarjayet|
Śākinīvācakaṁ śabdaṁ na kadācitsamuccaret||554||
Striyaḥ pūjyā virūpāstu vṛddhāḥ śilpopajīvikāḥ|
Antyā vikāritāṅgyaśca veśyāḥ svacchandaceṣṭitāḥ||555||
Tathāca śrīgame proktaṁ pūjanīyāḥ prayatnataḥ|
Nirācārāḥ sarvabhakṣyā dharmādharmavivarjitāḥ||556||
Svacchandagāḥ palāśinyo lampaṭā devatā iva|
Veśyāḥ pūjyāstadgṛhaṁ ca prayāgo'tra yajetkramam||557||
Strīṣu tannācaretkiñcidyena tābhyo jugupsate|
Ato na nagnāstāḥ paśyennacāpi prakaṭastanīḥ||558||
Vṛddhāyāḥ saṁsthitāyā vā na jugupseta mudrikām|
Vaikṛtyaṁ tatra saurūpyaṁ melakaṁ na prakāśayet||559||
Devamūrtiṁ śūnyatanuṁ pūjayettripathādiṣu|
Sarvaparvasu sāmānyaviśeṣeṣu viśeṣataḥ||560||
Pūjā guroranadhyāyo melake lokavarjanam|
Na jugupseta madyādi vīradravyaṁ kadācana||561||
Na nindedatha vandeta nityaṁ tajjoṣiṇastathā|
Upadeśāya na doṣā hṛdaye cenna vidviṣet||562||
Vijātīyavikalpāṁśatyāgāya prayateta ca|
Guroḥ śāstrasya devīnāṁ nāma mantro yatastataḥ||563||
Arcāto'nyatra noccāryamāhūtaṁ tarpayettataḥ|
Āgatasya ca mantrasya na kuryāttarpaṇaṁ yadi||564||
Haratyardhaśarīraṁ tadityūce bhagavānyataḥ|
Śrīmadūrmau ca devīnāṁ vīrāṇāṁ ceṣṭitaṁ na vai||565||
Prathayenna jugupseta vadennādravyapāṇikaḥ|
Śrīpūrvaṁ nāma vaktavyaṁ gurordravyakareṇa ca||566||
Gurvādīnāṁ na laṅghyā ca chāyā na dvaitibhiḥ saha|
Jalpaṁ kurvansvaśāstrārthaṁ vadennāpi ca sūcayet||567||
Nityāṁ viśeṣapūjāṁ ca kuryānnaimittike vidhau|
Tathāpi madhye varṣasya tathāpi hi pavitrake||568||
Anyastamantro nāsīta sevyaṁ śāstrāntaraṁ ca no|
Aprarūḍhaṁ hi vijñānaṁ kampetetarabhāvanāt||569||
Gṛhopaskaraṇāstrāṇi devatāyāgayogataḥ|
Arcyānīti na padbhyāṁ vai spṛśennāpi vilaṅghayet||570||
Guruvarge gṛhāyāte viśeṣaṁ kañcidācaret|
Dīkṣitānāṁ na nindādi kuryādvidveṣapūrvakam||571||
Upadeśāya no doṣaḥ sa hyavidveṣapūrvakaḥ|
Na vaiṣṇavādikādhaḥsthadṛṣṭibhiḥ saṁvasedalam||572||
Sahabhojanaśayyādyairnaiṣāṁ prakaṭayetsthitim|
Uktaṁ śrīmādhavakule śāsanāntarasaṁsthitān||573||
Vedoktiṁ vaiṣṇavoktiṁ ca tairuktaṁ varjayetsadā|
Akulīneṣu samparkāttatkulātpatanādbhayam||574||
Ekapātre kulāmnāye tasmāttānparivarjayet|
Pramādācca kṛte sakhye goṣṭhyāṁ cakraṁ tu pūjayet||575||
Śrīmadūrmau ca kathitamāgamāntarasevake|
Gurvantararate mūḍhe devadravyopajīvake||576||
Śaktihiṁsākare duṣṭe samparkaṁ naiva kārayet|
Na vikalpena dīkṣādau vrajedāyatanādikam||577||
Uktāsthāśithilatve yannimittaṁ naiva taccaret|
Śāsanasthānpurājātyā na paśyennāpyudīrayet||578||
Naca vyavaharetsarvāñchivābhedena kevalam|
Sadvidyaiḥ sākamāsīta jñānadīptyai yateta ca||579||
Nāsaṁskṛtāṁ vrajettajjaṁ viphalatvaṁ na cācaret|
Melakārdhaniśācaryā janavarjaṁ ca tatra hi||580||
Māṁsādidāhagandhaṁ ca jighreddevīpriyo hyasau|
Gurvājñāṁ pālayansarvaṁ tyajenmantramayo bhavet||581||
Śāstrapūjājapadhyānavivekatadupakriyāḥ|
Akurvanniṣphalāṁ naiva ceṣṭeta trividhāṁ kriyām||582||
Mantratantrairna vādaṁ ca kuryānno bhakṣayedviṣam|
Samayānāṁ vilope ca guruṁ pṛcchedasannidhau||583||
Tadvargaṁ nijasantānamanyaṁ tasyāpyasannidhau|
Tenoktamanutiṣṭhecca nirvikalpaṁ prayatnataḥ||584||
Yataḥ śāstrādisambodhatanmayīkṛtamānasaḥ|
Śiva eva gururnāsya vāgasatyā viniḥsaret||585||
Śivasya svātmasaṁskṛtyai prahvībhāvo guroḥ punaḥ|
Hlādāyetyubhayārthāya tattuṣṭiḥ phaladā śiśoḥ||586||
It is also enunciated (api uktam) in illustrious Traiśirasa (śrīmat-traiśirase): 'Even if (api) he observes the vow of the blade of the sword (asi-dhārā-vrataḥ... san) while he remains (tiṣṭhet) like a log --i.e. having a full samāveśa or absorption-- (kāṣṭha-vat) in a forest (araṇye) practicing kṛcchra, cāndrāyaṇa, etc. (kṛcchra-cāndrāyaṇa-ādibhiḥ), (and) even if (api) he is engaged in Yama-s --Restraints-- and Niyama-s --Observances-- (niyamasthaḥ yamasthaḥ), he does not obtain (na aśnute) the Highest State (tad padam... param). Nonetheless (tu), he who is occupied with worshiping the Guru (guru-ārādhana-saktaḥ) with mind, action and words (manasā karmaṇā girā), gets (prāpnoti), from the satisfied Guru (gurutas tuṣṭāt), the Full (pūrṇam) Great Wonder (mahā-adbhutam) (which is the Highest) Good (śreyas). Just as (yathā) the earth (bhūmiḥ... sā) completely covered (chāditā... samantatas) by snowfalls (hima-pātaiḥ) always (sadā) remains (tiṣṭhate) as hard stone (aśma-vat) through a union and a contact with the wind --lit. 'through a windy union and contact', if this makes any sense-- (māruta-śleṣa-saṁyogāt), so (tadvat), when Yama-s --restraints--, etc. are steady (yama-ādau niścale), a single (ekaḥ tu) state/sentiment (bhāvaḥ) is assumed (gṛhyate). But (tu) the full and expansive Knowledge (pūrṇam prasarat-jñānam), which is Consciousness (cittvam) residing (avasthitam) everywhere (sarvatas) (and also) dwelling in the objects (jñeya-stham), is (only) obtained (āpyate) from a Guru who has been (duly) worshiped/propitiated (guroḥ... ārādhitāt). His talking --the Guru's talking-- (tad-kathā) about That --lit. about Which-- (yasya) immediately (sadyas eva) leads (nayet) (the disciple) upward (ūrdhvam). Therefore (tasmāt), he should worship/propitiate (ārādhayet) the Guru (gurum)'.
(It is) also (specified) (api) in venerable Trikasāra (śrī-sāre) (that) through his conversation --Guru's conversation-- (asya sambhāṣāt), sin (pātakam) is destroyed (naśyati) at once (kṣaṇāt). Therefore (tasmāt), having examined (the Guru) (parīkṣya) with effort (yatnena) according to what is enunciated in the scriptures (śāstra-uktyā) as regards the marks/characteristics of (his) Knowledge (jñāna-lakṣaṇaiḥ), (and) if he behaves as someone whose conduct is regulated by the scriptures (śāstra-ācāreṇa varteta), then (tena) keep (his) company (saṅgam... kuru) accordingly (tathā). He proclaims (vadet) Knowledge (jñānam) out of love (snehāt jātu); he (saḥ) becomes detached (na hīyate hi) from covetousness (lobhāt). Because of his satisfaction --i.e. Guru's satisfaction-- (tena tuṣṭena), the gods (devāḥ) become satisfied (tṛpyanti), and (ca) the forefathers themselves (pitaraḥ eva), coming out (uttīrya) of hell (narakāt), immediately (sadyas) go (yānti) to the Great (mahat) Abode/Residence of Śiva (śiva-puram). He --Abhinavagupta refers to a ghost-- (saḥ) (who) resides (tiṣṭhet) in any house (yatra gṛhe) (and) experiences the fruits of his bad karma --lit. enjoys, suffers, experiences, etc.-- (bhuṅkte), proceeds (vrajet) certainly (tu) to the Abode of Śiva (śiva-puram). Knowing (jñātvā) so (iti), he should always worship (sadā... arcayet) his own (svam) Guru (gurum) in the ceremony performed in honor of the departed forefathers (pitrye śrāddhe). And (ca) the Guru (saḥ... guruḥ) should eat (bhuñjīta) (that offering) himself (svayam), (and) having done that --I expected 'tatkṛtvā'-- (tad-kṛte), (he --viz. the Guru--) should order (ādiśet) the others (anyān) (to do the same thing). But (tu) the initiate (dīkṣitaḥ) (who), during the ritual for the departed spirits, etc. (śrāddha-ādau), performs (ācaret) the ceremony (vidhim) independently --lit. free-- (svatantram), all (sarvam) that (tad) which he does --lit. of his-- (tasya) (is) fruitless (niṣphalam), and (ca) (additionally) the rule --I expected 'samayaḥ'-- (samayena) is transgressed (laṅghyate). He should distribute --another meaning is 'He should avoid'-- (vivarjayet) the substance (dravyam) which is fit for Caṇḍī (caṇḍī-yogyam) (and) is offered according to the established truth (saiddhāntika-arpitam) --some translators opine that the translation should be something like: 'He should avoid wrong notions concerning the substance which is fit for Caṇḍī, etc.', which, in my humble opinion, is too far-fetched--. (With reference to a woman,) he should never pronounce (na kadācid samuccaret) a word (śabdam) expressive of Śākinī --lit. a kind of female demon-- (śākinī-vācakam) --all in all, he should never call any woman 'a demon'--. Women (striyaḥ) are to be worshiped (pūjyāḥ), (whether they are) ugly (virūpāḥ tu), old (vṛddhāḥ), living upon (selling) handicraft (śilpa-upajīvikāḥ), belonging to the lowest caste (antyāḥ), having altered limbs --i.e. deformed limbs-- (vikārita-aṅgyaḥ ca), prostitutes (veśyāḥ) (or) having a free behavior --i.e. liberals-- (svacchanda-ceṣṭitāḥ).
Similarly (tathā ca) it is said (proktam) in venerable Gamatantra (śrī-game) (that women) are to be revered (pūjanīyāḥ) through effort (prayatnatas). Women who have abandoned the established rule of conduct (nis-ācārāḥ), who eat everything (sarva-bhakṣyāḥ), who are devoid of dharma and adharma --righteousness and its opposite-- (dharma-adharma-vivarjitāḥ), who have a free life (svacchanda-gāḥ), who eat meat (palāśinyaḥ) (or) who are libertine (lampaṭāḥ) (are) like (iva) deities (devatāḥ). Prostitutes (veśyāḥ) are to be worshiped (pūjyāḥ), and (ca) their house(s) (tad-gṛham) (are) Prayāga --the sacred place where Gaṅgā, Sarasvatī and Yamunā sacred rivers meet-- (prayāgaḥ). Here (atra), (the person who was initiated) should worship Krama --i.e. the goddesses described in that school of Trika Shaivism-- with sacrifices (yajet kramam). Regarding women (strīṣu), he should not do anything (tad na ācaret kiñcid) by which (yena) he might despise (jugupsate) them (tābhyaḥ). For this reason (atas), he should not see (na... paśyet) them (tāḥ) when they are naked (nagnāḥ), nor (should he see them) (na ca api) when they are with their breasts exposed (prakaṭa-stanīḥ). Nor should he despise (vā na jugupseta) the deformity (mudrikām) of (a woman) whose form is old (vṛddhāyāḥ saṁsthitāyāḥ). There (tatra), deterioration (vaikṛtyam) (is) beauty (saurūpyam). He should not show (na prakāśayet) the meeting (between Siddha-s and Yoginī-s) (melakam).
He should worship (pūjayet) the form/idol/statue of a god (deva-mūrtim) devoid of adornments --lit. whose body is empty-- (śūnya-tanum) at the intersection of three paths, etc. (tri-patha-ādiṣu). Worship (pūjā) of the Guru (guroḥ), a time when there is an intermission of study (an-adhyāyaḥ), (should be) especially (performed) (viśeṣatas) on all festivals/holidays (sarva-parvasu), whether they are general or special (sāmānya-viśeṣeṣu). During the meeting (of Siddha-s and Yoginī-s) (melake), there should not be worldly activities (loka-varjanam).
He should never despise (na jugupseta... kadācana) the substance of the heroes (vīra-dravyam) such as wine, etc. (madya-ādi). Moreover (atha), he should not censure (na nindet) those who enjoy with it --i.e. with the substance of the heroes-- (tad-joṣiṇaḥ tathā). (Instead,) he should always pay homage (to them) (vandeta nityam). There are no faults (na doṣāḥ) in teaching (about those people who enjoy the substance of the heroes) (upadeśāya) if (ced) he does not hate (them) (vidviṣet) in (his) heart (hṛdaye). (Regarding those things,) he should strive after (prayateta ca) abandoning the portion of dissimilar vikalpa-s --i.e. dissimilar thoughts-- (vijātīya-vikalpa-aṁśa-tyāgāya).
Since (yatas) the name (nāma) of the Guru (guroḥ), the scripture (śāstrasya) (and) the goddesses (devīnām) (is) a Mantra (mantraḥ), therefore (tatas) it is not to be uttered (na uccāryam) at any time other than (anyatra) (the moment of) worship (arcātas). After that (tatas), once it is invoked (āhūtam), he should offer libations (to that name which is a Mantra) --lit. he should satisfy, gratify, etc.-- (tarpayet). Because (yatas) the Lord (bhagavān) said (a long time ago) (ūce): 'And (ca) if (yadi) he does not perform (na kuryāt) satisfaction/gratification (tarpaṇam), (by offering libations,) of the Mantra which has come (to him) (āgatasya... mantrasya), It --viz. the Mantra-- (tad) (will) destroy/remove/take away (harati) half of (his) body (ardha-śarīram... iti)'.
Also (ca), in venerable Ūrmikaulārṇavatantra (śrīmat-ūrmau) (it is said that) he --viz. the disciple who has been initiated-- should not certainly disclose (na vai... prathayet) the behavior (ceṣṭitam) of goddesses --i.e. of the Yoginī-s-- (devīnām) (and) heroes --i.e. Siddha-s-- (vīrāṇām), nor (na) should despise (all that) (jugupseta), nor (na) should address (them) (vadet) without the substances of the sacrifice in his hands (a-dravya-pāṇikaḥ).
While holding the substances of the sacrifice in (his own) hands (dravya-kareṇa ca), the name (nāma) of the Guru (guroḥ), preceded by 'śrī' --lit. venerable-- (śrī-pūrva), is to be uttered (vaktavyam). The shadow (ca chāyā) of the Guru, etc. (guru-ādīnām) is not to be lept or passed over (na laṅghyā). While talking (jalpam kurvan) with dualists (dvaitibhiḥ saha) he should not mention (na... vadet) the meaning --others read 'teachings'-- of his own scriptures (sva-śāstra-artham). (In fact,) he should not even refer (to that) (na api ca sūcayet).
He should also perform (ca kuryāt) the regular and the special worship(s) (nityām viśeṣa-pūjām) during occasional ritual(s) (naimittike vidhau). So also (tathā api), in the middle (madhye) of the year (varṣasya), (and) so also (tathā api hi), during the sacred thread ceremony (pavitrake).
He who has not performed the nyāsa of the Mantra (anyasta-mantraḥ) should not sit (na āsīta) (during the ceremony of initiation,) nor should another scripture be used (sevyam śāstra-antaram ca no). Because (hi) undeveloped (aprarūḍham) knowledge (vijñānam) might tremble (kampeta) through contemplation on (a scripture) other (than ours) (itara-bhāvanāt).
Conformably to the sacrifice for the deities (devatā-yāga-yogatas), domestic utensils and weapons (gṛhopaskaraṇa-astrāṇi) are to be worshiped (arcyāni). Thus (iti), he should not touch (na... spṛśet) (them) with (his) feet (padbhyām vai) nor should he leap or pass over (them) (na api vilaṅghayet).
When the Guru's family comes home (guru-varge gṛha-āyāte), he should perform (ācaret) some (kañcid) special (ritual) (viśeṣam). He should not censure, etc. (na nindā-ādi kuryāt) the initiates (dīkṣitānām) accompanied with enmity/hatred/contempt/aversion (vidveṣa-pūrvakam). There is no fault (no doṣaḥ) in teaching (upadeśāya) (other people), because (hi) he (saḥ) is not accompanied by enmity/hatred/contempt/aversion (a-vidveṣa-pūrvakaḥ). He should not live (na... saṁvaset) with people whose viewpoints are inferior such as vaiṣṇava-s --followers of Viṣṇu-- and so on (vaiṣṇava-ādika-adhaḥstha-dṛṣṭibhiḥ) —No need of (doing that) (alam)!—, nor should he reveal (na... prakaṭayet) before other people --lit. of them-- (eṣām) (his) situation (sthitim) eating, sleeping, etc. with (such people endowed with inferior viewpoints) (saha-bhojana-śayyā-ādyaiḥ) --Sanskrit in this last portion of Ūrmikaulārṇavatantra is just extremely far-fetched--.
It is said (uktam) in venerable Mādhavakulatantra (śrī-mādhavakule) that he --the initiate-- should always avoid (varjayet sadā) those who are in other doctrines/disciplines (śāsana-antara-saṁsthitān), what is proclaimed in the Veda-s (veda-uktim), what is proclaimed by the vaiṣṇava-s (vaiṣṇava-uktim) and (ca) what they say (taiḥ uktam) --there is a kind of redundancy here, i.e. Sanskrit could be better--.
Through association (samparkāt) with those who are not in the same Kula --expecting 'Akulīnaiḥ'-- (akulīneṣu), (there is) fear (bhayam) of falling (patanāt) from that Kula --i.e. from one's own Kula-- (tad-kulāt). (As the initiate is) in an tradition of Kula which is exclusive --lit. which is in one and the same vessel-- (eka-pātre kula-āmnāye), therefore (tasmāt), he should avoid (parivarjayet) those (who are in other Kula-s) (tān). But (if) (ca) by negligence/mistake (pramādāt) friendship had been made (kṛte sakhye), he should certainly worship (tu pūjayet) the cakra --the sacred diagram-- (cakram) in the assembly (goṣṭhyām).
It is also declared (ca kathitam) in venerable Ūrmikaulārṇavatantra (śrīmat-ūrmau) that he should not associate (samparkam na eva kārayet) with someone who serves/worships/honors another Āgama --revealed scripture-- (āgama-antara-sevake), with someone who is devoted to another Guru (guru-antara-rate), with someone who is a fool --lit. with someone who is under the sway of Moha or Māyā, viz. with someone who is not interested in elevating his state of consciousness, and not necessarily 'a fool' like one could understand the word from a common viewpoint, that is, a person might be very smart in this world and its affairs but a fool in spirituality-- (mūḍhe), with someone who subsists by the substances of the Godhead --i.e. he earns his living selling those substances-- (deva-dravya-upajīvake), with someone who exerts violence/hostility toward a śakti --though in general all women are 'śakti-s', here the Tantra seems to be speaking of those women who are yoginī-s-- (śakti-hiṁsā-kare) (or) with someone who is wicked (duṣṭe).
During initiation, etc. (dīkṣā-ādau), he should not go (na... vrajet) to the place of the sacred fire, etc. (āyatana-ādikam) with vikalpa --i.e. thoughts-- (vikalpena), nor should he find (na eva... caret) any reason (yad nimittam... tad) (to justify his) laxity with regard to practicing what has been said (ukta-āsthā-śithilatve). He should neither see (na paśyet) nor (na api) call (udīrayet) nor (na ca) treat (vyavaharet) those who are established in (his) doctrine/discipline (śāsana-sthān) according to (their) previous caste (purā-jātyā). (Instead, he should see, call and treat) all (of them) (sarvān) only (kevalam) as being in unity with Śiva --i.e. they are Śiva-- (śiva-abhedena).
He should sit (āsīta) together with (sākam) those who have true Knowledge (sat-vidyaiḥ) and (ca) should strive after (yateta) the splendor of Knowledge (jñāna-dīptyai). He should not approach (na... vrajet) a woman who is not sanctified/purified/consecrated --viz. a woman who has not been initiated-- (asaṁskṛtām). (If the sexual encounter happens anyway,) he should not make (na ca ācaret) that which is born from it --i.e. the resulting sexual fluids-- (tad-jam) fruitless (viphalatvam). There (tatra hi), (the place) where the (secret) rite (take places) at midnight during the meeting (of Siddha-s and Yoginī-s) (melakā-ardha-niśā-caryā) should be devoid of people --i.e. it should be a secret place-- (jana-varjam ca). And (ca) he should smell (jighret) the odor of burning meat, etc. --lit. of the burning of meat, etc.-- (māṁsa-ādi-dāha-gandham). He (asau) (who does so) is undoubtedly dear to the Goddess (devī-priyaḥ hi).
While observing (pālayan) the Guru's command (guru-ājñām), he should abandon (tyajet) everything (sarvam) (and) become (bhavet) identical with the Mantra (mantra-mayaḥ). He should not be fruitlessly occupied (niṣphalām na eva ceṣṭeta) with the threefold (trividhām) ritual (kriyām) --literally reading 'he should not be occupied with the fruitless threefold ritual', which sounds inappropriate, apparently'-- without doing/practicing (akurvan) worship of the scriptures, muttering of the Mantra, meditation, discernment and whatever thing is favoring (all) that (śāstra-pūjā-japa-dhyāna-viveka-tad-upakriyāḥ). He should not damage (to others) --reading 'bādham' instead of 'vādam'; if the word is really 'vādam' (speech, controversy, dispute, argument, etc.), the meaning would be very strange, to say the very least-- (na vādam ca kuryāt) by means of Mantra and Tantra (mantra-tantraiḥ), nor should he feed (other people) (no bhakṣayet) on poison (viṣam).
And (ca) when the rules/observances get broken (by someone) (samayānām vilope), he should ask (pṛcchet) the Guru (gurum). In (his) absence (asannidhau), (he should ask) another (person) (anyam) in his group (tad-vargam) who belongs to his own (spiritual) family (nija-santānam). (And) even (api) in his absence (tasya... asannidhau), without thoughts (nirvikalpam) (and) through effort (prayatnatas), he should follow/do/practice (anutiṣṭhet ca) what he --i.e. the Guru-- said to him (tena uktam), because (yatas) the Guru (guruḥ), having made (his) mind identical with That/Him by means of an enlightenment --i.e. of a perfect understanding-- about the scriptures, etc. (śāstra-ādi-sambodha-tad-mayī-kṛta-mānasaḥ), (is) Śiva Himself (śivaḥ eva) (and consequently) no false thing in his speech (na asya vāk-asatyā) could emerge --lit. could go forth/issue out/spring-- (viniḥsaret). The act of bowing (prahvībhāvaḥ) in the case of Śiva --i.e. the act of bowing before Śiva-- (śivasya) is for the purification/perfection of one's own self (sva-ātma-saṁskṛtyai). However (punar), in the case of the Guru --viz. the act of bowing before the Guru-- (guroḥ), (the act of bowing) gladdens (him --i.e. the Guru--) --expecting 'hlādayati'-- (hlādāyeti). (Thus,) it is for a double purpose --viz. to purify and gladden-- (ubhaya-arthāya). His satisfaction --Guru's satisfaction-- (tad-tuṣṭiḥ) is a giver of (good) fruits (phala-dā) in the case of the disciple --lit. in the case of the pupil; all in all, Guru's satisfaction gives good fruits to his disciple-- (śiśoḥ)||543-586||
Stanzas 587 to 590
गुर्वायत्तैकसिद्धिर्हि समय्यपि विबोधभाक्।
तद्बोधबहुमानेन विद्याद्गुरुतमं गुरुम्॥५८७॥
अतः सम्प्राप्य विज्ञानं यो गुरौ बहुमानवान्।
नासौ विज्ञानविश्वस्तो नासक्तं भ्रष्ट एव सः॥५८८॥
Gurvāyattaikasiddhirhi samayyapi vibodhabhāk|
Tadbodhabahumānena vidyādgurutamaṁ gurum||587||
Ataḥ samprāpya vijñānaṁ yo gurau bahumānavān|
Nāsau vijñānaviśvasto nāsaktaṁ bhraṣṭa eva saḥ||588||
The samayī --i.e. the one who was initiated into samaya, i.e. into discipline, rules, observances-- (samayī) who also has a completely awakened Consciousness (api vibodha-bhāk) (and) whose accomplishment/success only depends on the Guru (guru-āyatta-eka-siddhiḥ hi) should consider (vidyāt) (his) Guru (gurum), due to (his) great respect for that awakened Consciousness (tad-bodha-bahumānena), to be the best of Guru-s (guru-tamam). On this account (atas), he who (yaḥ... asau... saḥ), after obtaining (samprāpya) knowledge (vijñānam), (does not) have great respect (bahumānavān) for the Guru (gurau), is not trustworthy regarding (his) knowledge --i.e. one cannot trust his knowledge-- (na... vijñāna-viśvastaḥ). He is not zealous -- expecting 'na āsaktaḥ' instead-- (na āsaktam). (He has just) fallen (from the spiritual path) (bhraṣṭaḥ eva) --Sanskrit in this stanza is truly confusing--||587-588||
ज्ञानानाश्वस्तचित्तं तं वचोमात्रेण शास्त्रज्ञम्।
उक्तं च नार्चयेज्जातु हृदा विज्ञानदूषकम्॥५८९॥
तादृक्च न गुरुः कार्यस्तं कृत्वापि परित्यजेत्।
मुख्यबुद्ध्या न सम्पश्येद्वैष्णवादिगतान्गुरून्॥५९०॥
Jñānānāśvastacittaṁ taṁ vacomātreṇa śāstrajñam|
Uktaṁ ca nārcayejjātu hṛdā vijñānadūṣakam||589||
Tādṛkca na guruḥ kāryastaṁ kṛtvāpi parityajet|
Mukhyabuddhyā na sampaśyedvaiṣṇavādigatāngurūn||590||
He should not at all worship (na arcayet jātu) him --i.e. a person-- who is said (tam... uktam ca) to know the scriptures (śāstra-jñam) only by word (vacas-mātreṇa), whose mind does not have confidence in knowledge (jñāna-anāśvasta-cittam) (and) who offends knowledge (vijñāna-dūṣakam) with (his) heart (hṛdā). Such (tādṛk ca) a Guru (guruḥ) is not to be made (one's own Guru) (na... kāryaḥ). Even (api) after having made (kṛtvā) him (his Guru) (tam), he should abandon (him) (parityajet). By using (his) main intelligence (mukhya-buddhyā), he should not consider (na sampaśyet) those who are followers of Viṣṇu, etc. --lit. 'those who are connected with followers of Viṣṇu, etc.', if this makes any sense-- (vaiṣṇava-ādi-gatān) to be Guru-s (gurūn)||589-590||
Stanzas 591 to 600
तथा च श्रीमदूर्म्याख्ये गुरोरुक्तं विशेषणम्।
गुर्वाज्ञा प्राणसन्देहे नोपेक्ष्या नो विकल्प्यते॥५९१॥
कौलदीक्षा कौलशास्त्रं तत्त्वज्ञानं प्रकाशितम्।
येनासौ गुरुरित्युक्तो ह्यन्ये वै नामधारिणः॥५९२॥
श्रीमदानन्दशास्त्रे च तथैवोक्तं विशेषणम्।
यस्माद्दीक्षा मन्त्रशास्त्रं तत्त्वज्ञानं स वै गुरुः॥५९३॥
तिष्ठेदव्यक्तलिङ्गश्च न लिङ्गं धारयेत्क्वचित्।
न लिङ्गिभिः समं कैश्चित्कुर्यादाचारमेलनम्॥५९४॥
केवलं लिङ्गिनः पाल्या न बीभत्स्या विरूपकाः।
श्रीमद्रात्रिकुले चोक्तं मोक्षः शङ्कापहानितः॥५९५॥
अशुद्धवासनस्यैषा मोक्षवार्तापि दुर्लभा।
न लिखेन्मन्त्रहृदयं श्रीमन्मालोदितं किल॥५९६॥
तदङ्गादुद्धरेन्मन्त्रं न तु लेखे विलेखयेत्।
अतत्त्वेऽभिनिवेशं च न कुर्यात्पक्षपाततः॥५९७॥
जातिविद्याकुलाचारदेहदेशगुणार्थजान्।
ग्रहान्ग्रहानिवाष्टौ द्राक्त्यजेद्गह्वरदर्शितान्॥५९८॥
तथा श्रीनिशिचारादौ हयत्वेनोपदर्शितान्।
ब्राह्मणोऽहं मया वेदशास्त्रोक्तादपरं कथम्॥५९९॥
अनुष्ठेयमयं जातिग्रहः परनिरोधकः।
एवमन्येऽप्युदाहार्याः कुलगह्वरवर्त्मना॥६००॥
Tathā ca śrīmadūrmyākhye guroruktaṁ viśeṣaṇam|
Gurvājñā prāṇasandehe nopekṣyā no vikalpyate||591||
Kauladīkṣā kaulaśāstraṁ tattvajñānaṁ prakāśitam|
Yenāsau gururityukto hyanye vai nāmadhāriṇaḥ||592||
Śrīmadānandaśāstre ca tathaivoktaṁ viśeṣaṇam|
Yasmāddīkṣā mantraśāstraṁ tattvajñānaṁ sa vai guruḥ||593||
Tiṣṭhedavyaktaliṅgaśca na liṅgaṁ dhārayetkvacit|
Na liṅgibhiḥ samaṁ kaiścitkuryādācāramelanam||594||
Kevalaṁ liṅginaḥ pālyā na bībhatsyā virūpakāḥ|
Śrīmadrātrikule coktaṁ mokṣaḥ śaṅkāpahānitaḥ||595||
Aśuddhavāsanasyaiṣā mokṣavārtāpi durlabhā|
Na likhenmantrahṛdayaṁ śrīmanmāloditaṁ kila||596||
Tadaṅgāduddharenmantraṁ na tu lekhe vilekhayet|
Atattve'bhiniveśaṁ ca na kuryātpakṣapātataḥ||597||
Jātividyākulācāradehadeśaguṇārthajān|
Grahāngrahānivāṣṭau drāktyajedgahvaradarśitān||598||
Tathā śrīniśicārādau hayatvenopadarśitān|
Brāhmaṇo'haṁ mayā vedaśāstroktādaparaṁ katham||599||
Anuṣṭheyamayaṁ jātigrahaḥ paranirodhakaḥ|
Evamanye'pyudāhāryāḥ kulagahvaravartmanā||600||
Accordingly (tathā ca), the distinguishing attribute (viśeṣaṇam) of a Guru (guroḥ) is mentioned (uktam) in the venerable (scripture) called Ūrmikaulārṇavatantra (śrīmat-ūrmi-ākhye). Guru's command (guru-ājñā), since there is the danger to (lose one's own) life (prāṇa-sandehe), is not to be disregarded or doubted/questioned (na upekṣyā no vikalpyate). He (asau) is said to be (uktaḥ hi) a 'Guru' (guruḥ iti) by whom (yena) Kaula initiation (kaula-dīkṣā), Kaula scriptures (kaula-śāstram) (and) knowledge of the Supreme Principle (tattva-jñānam) are revealed (prakāśitam). Others (anye) (just) bear the name (nāma-dhāriṇaḥ) indeed (vai).
In venerable Ānandaśāstra (śrīmat-ānandaśāstre ca), the distinguishing attribute (of a Guru) (viśeṣaṇam) is mentioned (uktam) in the same way (tathā eva): He (saḥ) (is) indeed (vai) a Guru (guruḥ) from whom (yasmāt) initiation (dīkṣā), Mantra scriptures (mantra-śāstram) (and) knowledge of the Supreme Principle (tattva-jñānam) (are received). And (ca) he should remain (tiṣṭhet) without manifest marks (avyakta-liṅgaḥ) --i.e. without external marks showing his spiritual doctrine/family, etc.--. He should not bear (na... dhārayet) a mark (liṅgam) anywhere (kvacid), nor should he perform (na... kuryāt) ācāramelana --not sure about this term, but according to some authors it might mean the meeting between Siddha-s and Yoginī-s to do Kaula practices-- (ācāra-melanam) together with (sama) some people (kaiścid) bearing marks (liṅgibhiḥ). Those who bear marks (liṅginaḥ) are only to be protected (kevalam... pālyāḥ). The deformed/ugly (people) (virūpakāḥ) are not be treated with disgust/repugnance/abhorrence --bībhatsya is the Future Passive Participle of the Desiderative of the 'bādh' root-- (na bībhatsyāḥ).
In venerable Rātrikulatantra (śrīmat-rātrikule ca) it is said (uktam) (as follows:) Liberation (mokṣaḥ) is destroyed by doubts (śaṅkā-apahānitaḥ). For someone whose vāsanā-s or latent tendencies are impure (aśuddha-vāsanasya), even (api) this (eṣā) talking about Liberation (mokṣa-vārtā) is hard to obtain (durlabhā).
He should not write --'likh' means 'to write', but especially by hand-- (na likhet) (the bījamantra 'Sauḥ',) which is the heart of (all) Mantra-s (mantra-hṛdayam), as specified in venerable Kularatnamālā (śrīmat-mālā-uditam kila). He should extract (uddharet) the Mantra (mantram) from its body --i.e. from the respective 'prastāra'-- (tad-aṅgāt), but he should not write (it) (na tu... vilekhayet) in a document (lekhe).
He should not feel strongly attached (abhiniveśam ca na kuryāt) to what is not the Truth (atattve) due to an (erroneous) partiality or inclination (pakṣapātatas). He should quickly abandon (drāk tyajet) the eight (aṣṭau) errors/mistakes he clings to (by unfathomable ignorance) (grahān) —which are like evil demons (grahān iva)—, which are shown in Kulagahvaratantra (gahvara-darśitān) (and) are born from caste, education, family, behavior, body, country, qualities and wealth (jāti-vidyā-kula-ācāra-deha-deśa-guṇa-artha-jān).
Likewise (tathā), in venerable Niśicāratantra, etc. (śrī-niśicāra-ādau), (all those eight errors/mistakes he clings to by unfathomable ignorance) are shown --expecting 'upadarśitāḥ'-- (upadarśitān) as something to be abandoned (hayatvena). This (ayam) error/mistake (born from) caste (jāti-grahaḥ) (is) the supreme obstructive factor (para-nirodhakaḥ): 'I (aham) (am) a brāhmaṇa (brāhmaṇaḥ). How (katham) can I observe/follow (something) (mayā... anuṣṭheyam) other (aparam) than that which is enunciated in the Vedic scriptures (veda-śāstra-uktāt)?'. Thus (evam), even (api) other (errors/mistakes) (anye) can be given as an example (udāhāryāḥ) according to the path (established) in Kulagahvaratantra (kula-gahvara-vartmanā)||591-600||
Stanzas 601 to 611
अतत्स्वभावे ताद्रूप्यं दर्शयन्नवशेऽपि यः।
स्वरूपाच्छादकः सोऽत्र ग्रहो ग्रह इवोदितः॥६०१॥
Atatsvabhāve tādrūpyaṁ darśayannavaśe'pi yaḥ|
Svarūpācchādakaḥ so'tra graho graha ivoditaḥ||601||
In this context (atra), the error/mistake (a person ignorantly clings to) (grahaḥ) (is) that which (yaḥ... saḥ), even (api) unwillingly (avaśe), by showing (darśayan) the truth (tādrūpyam) in something whose nature is not so --i.e. by showing as true something that is untrue-- (a-tad-svabhāve), hides its own nature (svarūpa-ācchādakaḥ). (Therefore,) it is said to be (uditaḥ) like (iva) an evil demon (grahaḥ)||601||
संवित्स्वभावे नो जातिप्रभृतिः कापि कल्पना।
रूपस्य सा त्वस्वरूपेण तद्रूपं छादयत्यलम्॥६०२॥
या काचित्कल्पना संवित्तत्त्वस्याखण्डितात्मनः।
सङ्कोचकारिणी सर्वः स ग्रहस्तां परित्यजेत्॥६०३॥
श्रीमदानन्दशास्त्रे च कथितं परमेष्ठिना।
निरपेक्षः प्रभुर्वामो न शुद्धिस्तत्र कारणम्॥६०४॥
देवीतृप्तिर्मखे रक्तमांसैर्नो शौचयोजनात्।
द्विजान्त्यजैः समं कार्या चर्वन्तेऽपि मरीचयः॥६०५॥
अविकारकृतस्तेन विकल्पान्निरयो भवेत्।
सर्वदेवमयः कायः सर्वप्राणिष्विति स्फुटम्॥६०६॥
श्रीमद्भिर्नकुलेशाद्यैरप्येतत्सुनिरूपितम्।
शरीरमेवायतनं नान्यदायतनं व्रजेत्॥६०७॥
तीर्थमेकं स्मरेन्मन्त्रमन्यतीर्थानि वर्जयेत्।
विधिमेनं सुखं ज्ञात्वा विधिजालं परित्यजेत्॥६०८॥
समाधिर्निश्चयं मुक्त्वा न चान्येनोपलभ्यते।
इति मत्वा विधानज्ञः सम्मोहं परिवर्जयेत्॥६०९॥
मन्त्रस्य हृदयं मुक्त्वा न चान्यत्परमं क्वचित्।
इति मत्वा विधानज्ञो मन्त्रजालं परित्यजेत्॥६१०॥
नैवेद्यं प्राशयेन्नद्यास्तच्छेषं च जले क्षिपेत्।
तैर्भुक्ते न भवेद्दोषो जलजैः पूर्वदीक्षितैः॥६११॥
Saṁvitsvabhāve no jātiprabhṛtiḥ kāpi kalpanā|
Rūpasya sā tvasvarūpeṇa tadrūpaṁ chādayatyalam||602||
Yā kācitkalpanā saṁvittattvasyākhaṇḍitātmanaḥ|
Saṅkocakāriṇī sarvaḥ sa grahastāṁ parityajet||603||
Śrīmadānandaśāstre ca kathitaṁ parameṣṭhinā|
Nirapekṣaḥ prabhurvāmo na śuddhistatra kāraṇam||604||
Devītṛptirmakhe raktamāṁsairno śaucayojanāt|
Dvijāntyajaiḥ samaṁ kāryā carvante'pi marīcayaḥ||605||
Avikārakṛtastena vikalpānnirayo bhavet|
Sarvadevamayaḥ kāyaḥ sarvaprāṇiṣviti sphuṭam||606||
Śrīmadbhirnakuleśādyairapyetatsunirūpitam|
Śarīramevāyatanaṁ nānyadāyatanaṁ vrajet||607||
Tīrthamekaṁ smarenmantramanyatīrthāni varjayet|
Vidhimenaṁ sukhaṁ jñātvā vidhijālaṁ parityajet||608||
Samādhirniścayaṁ muktvā na cānyenopalabhyate|
Iti matvā vidhānajñaḥ sammohaṁ parivarjayet||609||
Mantrasya hṛdayaṁ muktvā na cānyatparamaṁ kvacit|
Iti matvā vidhānajño mantrajālaṁ parityajet||610||
Naivedyaṁ prāśayennadyāstaccheṣaṁ ca jale kṣipet|
Tairbhukte na bhaveddoṣo jalajaiḥ pūrvadīkṣitaiḥ||611||
No notion/imagination (no... kāpi kalpanā) of caste, etc. (jāti-prabhṛtiḥ) (is applicable) to the essential nature of pure Consciousness (saṁvid-svabhāve). But (tu) since it is not the real nature (a-svarūpeṇa) of (its) nature (rūpasya), (this error/mistake) is able (alam) to conceal (chādayati) that nature (tad-rūpam). Whatever (yā kācid) notion/imagination (kalpanā) of the undivided essence (akhaṇḍita-ātmanaḥ) of the Principle (called) pure Consciousness (saṁvid-tattvasya) brings about contraction (saṅkoca-kāriṇī). All that (sarvaḥ saḥ) (is) an error/mistake (grahaḥ). (Consequently,) he should abandon (parityajet) that (notion/imagination) (tām).
In venerable Ānandaśāstra (śrīmat-ānanda-śāstre ca), it has been said (kathitam) by the One who stands at the head --i.e. by Parabhairava-- (parameṣṭhinā) (that) the Lord (prabhuḥ) (is) independent/indifferent/desireless (nirapekṣaḥ) (and) acts in a way nobody expects (vāmaḥ). The cause (kāraṇam) of it --i.e. of Śaktipāta or Grace bestowal-- (tatra) is not purity (of the person receiving His Grace) (śuddhiḥ). In this worship/sacrifice (makhe), the satisfaction of the goddesses (devī-tṛptiḥ) (is attained) by (offering them) red meats (rakta-māṁsaiḥ), and not (no) through the application of śauca --the practice of internal and external cleanliness/purity/purification-- (śauca-yojanāt). Ritual of worship --expecting 'kāryam'-- (kāryā) (should be) equally (performed) (samam) by twice-born --viz. by the brāhmaṇa-s-- as well as by those who belong to the lowest caste (dvija-antyajaiḥ). (So,) although (api) the rays (of pure Consciousness) (marīcayaḥ) taste (the respective objects after going out through the senses) (carvante), they are made immutable --expecting 'avikārakṛtāḥ'-- (avikāra-kṛtaḥ). For that reason (tena), hell (nirayaḥ) occurs (bhavet) through vikalpa or thought (vikalpāt). It is evident that (iti sphuṭam) the body (kāyaḥ) in all the living beings (sarva-prāṇiṣu) consists of all the gods (sarva-deva-mayaḥ).
This (etad) has been very well described (su-nirūpitam) by venerable Nakuleśatantra, etc. (śrīmadbhiḥ nakuleśa-ādyaiḥ): (They express that) the body alone (śarīram eva) (is) the sanctuary/sacred precinct (āyatanam). He should not go (na... vrajet) to another (anyat) sanctuary/sacred precinct (āyatanam). He should remember (smaret) one (ekam) Mantra (mantram) (and one) place of pilgrimage (tīrtham). He should avoid (varjayet) other places of pilgrimage (anya-tīrthāni).
After knowing (jñātvā) this (enam) easy (sukham) precept (vidhim), he should completely abandon (parityajet) the net of (other) precepts (vidhi-jālam). Apart from (muktvā) certainty (niścayam), samādhi or perfect absorption (samādhiḥ) is not obtained (na ca... upalabhyate) by no other (means) (anyena). Having understood (matvā) so (iti), he who knows the regulations (vidhāna-jñaḥ) should avoid (parivarjayet) bewilderment/confusion (sammoham). Apart from (muktvā) the heart (hṛdayam) of Mantra --i.e. Sauḥ-- (mantrasya), there is no other Supreme Truth anywhere (na ca anyat paramam kvacid). Having understood (matvā) so (iti), he who knows the regulations (vidhāna-jñaḥ) should abandon (parityajet) the net of Mantra-s (mantra-jālam).
He should cause (others) to eat (prāśayet) the offering of food (naivedyam), and (ca) he should throw (kṣipet) the leftovers of that (tad-śeṣam) into the water (jale) of a river (nadyāḥ). There is no fault (na bhavet doṣaḥ) if all that is eaten (bhukte) by the fishes (taiḥ... jala-jaiḥ), (since they have perhaps) been previously initiated (pūrva-dīkṣitaiḥ)||602-611||
Stanzas 612 to 615
अवश्यपालनीयत्वात्परतत्त्वेन सङ्गमात्।
ज्ञानप्राप्त्यभ्युपायत्वात्समयास्ते प्रकीर्तिताः॥६१२॥
Avaśyapālanīyatvātparatattvena saṅgamāt|
Jñānaprāptyabhyupāyatvātsamayāste prakīrtitāḥ||612||
They (te) are called (prakīrtitāḥ) samaya-s or observances (samayāḥ) because they must be necessarily observed (avaśya-pālanīyatvāt), because they (permit a person) to get in touch (saṅgamāt) with the Supreme Principle (para-tattvena) (and) because they constitute the means to attain Knowledge (jñāna-prāpti-abhyupāyatvāt)||612||
एवं संश्राव्य समयान्देवं सम्पूज्य दैशिकः।
विसर्जयेत्स्वचिद्व्योम्नि शान्ते मूर्तिविलापनात्॥६१३॥
यदि पुत्रकदीक्षास्य न कार्या समनन्तरम्।
तदाभिषिञ्चेत्सास्त्रेण शिवकुम्भेन तं शिशुम्॥६१४॥
आत्मानं च ततो यस्माज्जलमूर्तिर्महेश्वरः।
मन्त्रयुङ्निखिलाप्यायी कार्यं तदभिषेचनम्॥६१५॥
Evaṁ saṁśrāvya samayāndevaṁ sampūjya daiśikaḥ|
Visarjayetsvacidvyomni śānte mūrtivilāpanāt||613||
Yadi putrakadīkṣāsya na kāryā samanantaram|
Tadābhiṣiñcetsāstreṇa śivakumbhena taṁ śiśum||614||
Ātmānaṁ ca tato yasmājjalamūrtirmaheśvaraḥ|
Mantrayuṅnikhilāpyāyī kāryaṁ tadabhiṣecanam||615||
After proclaiming (saṁśrāvya) the samaya-s or observances (samayān) in that way (evam) (and) after worshiping (sampūjya) God (devam), the Teacher/Preceptor --i.e. the Guru-- (daiśikaḥ) should emit/throw (the initiate) (visarjayet) into the peaceful Ether of his own Consciousness (sva-cit-vyomni śānte) by dissolving (therein) the form --others translate this as 'by dissolving therein the Mantra of His sacred body'; in my opinion, this is too far-fetched-- (mūrti-vilāpanāt... iti).
(Now,) if (yadi), in his case --viz. in the case of the disciple-- (asya), the initiation as a putraka or spiritual son (putraka-dīkṣā) is not to be performed (na kāryā) immediately after (his initiation as a samayī) (samanantaram), then (tadā) (the Guru) should sprinkle (abhiṣiñcet) the disciple (tam śiśum) with (the water extracted from) the Śiva's big pot (śiva-kumbhena) which has been consecrated with the weapon --i.e. with Phaṭ-- (sa-astreṇa), and (ca) after that (tatas), (the Guru should sprinkle) himself (ātmānam). Since (yasmāt) the form of water (jala-mūrtiḥ), (being) the Great Lord (mahā-īśvaraḥ) united with the Mantra (mantra-yuj), nourishes all --i.e. causes welfare-- (nikhila-āpyāyī), that (tad) act of sprinkling (abhiṣecanam) is to be performed (kāryam)||613-615||
इति समयदीक्षणमिदं प्रकाशितं विस्तराच्च सङ्क्षेपात्।
Iti samayadīkṣaṇamidaṁ prakāśitaṁ vistarācca saṅkṣepāt|
Thus (iti), this (idam) initiation into samaya-s --i.e. rules, disciplines, observances-- (samaya-dīkṣaṇam) has been revealed (prakāśitam) (both) at lenght (vistarāt) and (ca) concisely (saṅkṣepāt)|
THIS CHAPTER HAS BEEN TOTALLY TRANSLATED - I WILL CONTINUE WITH CHAPTER 16 SOON
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