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Tantrāloka (Tantraloka): Chapter 9 - stanzas 153 to 314 - Non-dual Shaivism of Kashmir
Tattvādhvā
Introduction
This is the second and last set of stanzas (from the stanza 153 to the stanza 314) of the ninth chapter (called Tattvādhvā).
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 153 to 159
अचेतनमनेकात्म सर्वं कार्यं यथा घटः।
प्रधानं च तथा तस्मात्कार्यं नात्मा तु चेतनः॥१५३॥
Acetanamanekātma sarvaṁ kāryaṁ yathā ghaṭaḥ|
Pradhānaṁ ca tathā tasmātkāryaṁ nātmā tu cetanaḥ||153||
All (sarvam) that is insentient (acetanam) (and) multiple (aneka-ātma) (is) an effect --not a cause-- (kāryam). Just as (yathā) a pot (ghaṭaḥ), so (tathā) Pradhāna --viz. Prakṛti, category 13-- (pradhānam) (is). Therefore (tasmāt), (Pradhāna is) an effect --not a cause-- (kāryam) --this teaching fully contradicts what the followers of Sāṅkhya affirm--. However (tu), the conscious/sentient (cetanaḥ) Self (ātmā) is not (so) (na)||153||
अत एवाध्वनि प्रोक्ता पूर्वं माया द्विधा स्थिता।
यथा च माया देवस्य शक्तिरभ्येति भेदिनम्॥१५४॥
तत्त्वभावं तथान्योऽपि कलादिस्तत्त्वविस्तरः।
निरुद्धशक्तेर्या किञ्चित्कर्तृतोद्वलनात्मिका॥१५५॥
नाथस्य शक्तिः साधस्तात्पुंसः क्षेप्त्री कलोच्यते।
एवं विद्यादयोऽप्येते धरान्ताः परमार्थतः॥१५६॥
शिवशक्तिमया एव प्रोक्तन्यायानुसारतः।
तथापि यत्पृथग्भानं कलादेरीश्वरेच्छया॥१५७॥
ततो जडत्वे कार्यत्वे पृथक्तत्त्वस्थितौ ध्रुवम्।
उपादानं स्मृता माया क्वचित्तत्कार्यमेव च॥१५८॥
Ata evādhvani proktā pūrvaṁ māyā dvidhā sthitā|
Yathā ca māyā devasya śaktirabhyeti bhedinam||154||
Tattvabhāvaṁ tathānyo'pi kalādistattvavistaraḥ|
Niruddhaśakteryā kiñcitkartṛtodvalanātmikā||155||
Nāthasya śaktiḥ sādhastātpuṁsaḥ kṣeptrī kalocyate|
Evaṁ vidyādayo'pyete dharāntāḥ paramārthataḥ||156||
Śivaśaktimayā eva proktanyāyānusārataḥ|
Tathāpi yatpṛthagbhānaṁ kalāderīśvarecchayā||157||
Tato jaḍatve kāryatve pṛthaktattvasthitau dhruvam|
Upādānaṁ smṛtā māyā kvacittatkāryameva ca||158||
On this account (atas eva), in the (impure) course (adhvani), double (dvidhā) Māyā (māyā) is said to (proktā) remain (sthitā) before (pūrvam) (Pradhāna or Prakṛti).
And (ca) just as (yathā) Māyā --Abhinavagupta refers here to Māyāśakti-- (māyā), the Power (śaktiḥ) of God (devasya), assumes the state of a differenciating tattva --the sixth category or principle called Māyā-- (abhyeti bhedinam tattva-bhāvam), so also (tathā) another (anyaḥ) expansion of tattva-s (tattva-vistaraḥ), starting with Kalā --tattva or category 7-- (kalā-ādiḥ), (takes place).
Kalā (sā... kalā) is said to be (ucyate) the Power (śaktiḥ) of the Lord (nāthasya) which (yā) strengthens limited doership (kiñcid-kartṛtā-udvalana-ātmikā) of (nara/puruṣa or individual soul) whose power is restrained (niruddha-śakteḥ) (and) which throws (kṣeptrī) the puruṣa-s/nara-s (puṁsaḥ) downward (adhastāt).
Thus (evam), according to the aforesaid rule/method (prokta-nyāya-anusārataḥ), these (tattva-s or categories) (ete) beginning with Vidyā --limited knowledge, category 8-- (vidyā-ādayaḥ api) and ending in Dharā --earth element, category 36-- (dharā-antāḥ) (are) really (paramārthatas) only (eva) Powers of Śiva (śiva-śakti-mayāḥ).
Even so (tathā api), the appearance/manifestation (bhānam) of Kalā, etc. (kalā-ādeḥ), which (yad) occurs separately (pṛthak), (takes place) by means of the Lord's Will (īśvara-icchayā). On that account (tatas), since (the universe or the Kañcuka-s --Abhinavagupta is not clear here--, from Kalā --category 7--,) is an insentient/inert effect appearing as the state of separate tattva-s or categories (jaḍatve kāryatve pṛthak tattva-sthitau), and (ca) in certain cases (kvacid) (as) her --of Māyā-- (direct) effect --e.g. Avyakta, the unmanifest nature, is the direct effect of Māyā-- (tad-kāryam eva), Māyā (māyā) is said to be (smṛtā) the fixed (dhruvam) material cause (upādānam) (of it --i.e. of the universe or Kañcuka-s from Kalā--)||154-158||
तथावभासचित्रं च रूपमन्योन्यवर्जितम्।
यद्भाति किल सङ्कल्पे तदस्ति घटवद्बहिः॥१५९॥
Tathāvabhāsacitraṁ ca rūpamanyonyavarjitam|
Yadbhāti kila saṅkalpe tadasti ghaṭavadbahiḥ||159||
And (ca) in this way (tathā), the form (rūpam... tad), i.e. the wonder of the manifestation (tathā avabhāsa-citram) (whose characteristics) exclude each other (anyonya-varjitam), which (yad) shines (bhāti) certainly (kila) in the thought (saṅkalpe), is (asti) outside (bahis) as a pot (ghaṭa-vat)||159||
Stanzas 160 to 170
खपुष्पाद्यस्तितां ब्रूमस्ततो न व्यभिचारिता।
खपुष्पं कालदिङ्मातृसापेक्षं नास्तिशब्दतः॥१६०॥
धरादिवत्तथात्यन्ताभावोऽप्येवं विविच्यताम्।
यत्सङ्कल्प्यं तथा तस्य बहिर्देहोऽस्ति चेतनः॥१६१॥
चैत्रवत्सौशिवान्तं तत्सर्वं तादृशदेहवत्।
यस्य देहो यथा तस्य तज्जातीयं पुरं बहिः॥१६२॥
अतः सुशिवपर्यन्ता सिद्धा भुवनपद्धतिः।
आत्मनां तत्पुरं प्राप्यं देशत्वादन्यदेशवत्॥१६३॥
आत्मनामध्वभोक्तृत्वं ततोऽयत्नेन सिद्ध्यति।
सा माया क्षोभमापन्ना विश्वं सूते समन्ततः॥१६४॥
दण्डाहतेवामलकी फलानि किल यद्यपि।
तथापि तु तथा चित्रपौर्वापर्यावभासनात्॥१६५॥
मायाकार्येऽपि तत्त्वौघे कार्यकारणता मिथः।
सा यद्यप्यन्यशास्त्रेषु बहुधा दृश्यते स्फुटम्॥१६६॥
तथापि मालिनीशास्त्रदृशा तां सम्प्रचक्ष्महे।
कलादिवसुधान्तं यन्मायान्तः सम्प्रचक्षते॥१६७॥
प्रत्यात्मभिन्नमेवैतत् सुखदुःखादिभेदतः।
एकस्यामेव जगति भोगसाधनसंहतौ॥१६८॥
सुखादीनां समं व्यक्तेर्भोगभेदः कुतो भवेत्।
न चासौ कर्मभेदेन तस्यैवानुपपत्तितः॥१६९॥
Khapuṣpādyastitāṁ brūmastato na vyabhicāritā|
Khapuṣpaṁ kāladiṅmātṛsāpekṣaṁ nāstiśabdataḥ||160||
Dharādivattathātyantābhāvo'pyevaṁ vivicyatām|
Yatsaṅkalpyaṁ tathā tasya bahirdeho'sti cetanaḥ||161||
Caitravatsauśivāntaṁ tatsarvaṁ tādṛśadehavat|
Yasya deho yathā tasya tajjātīyaṁ puraṁ bahiḥ||162||
Ataḥ suśivaparyantā siddhā bhuvanapaddhatiḥ|
Ātmanāṁ tatpuraṁ prāpyaṁ deśatvādanyadeśavat||163||
Ātmanāmadhvabhoktṛtvaṁ tato'yatnena siddhyati|
Sā māyā kṣobhamāpannā viśvaṁ sūte samantataḥ||164||
Daṇḍāhatevāmalakī phalāni kila yadyapi|
Tathāpi tu tathā citrapaurvāparyāvabhāsanāt||165||
Māyākārye'pi tattvaughe kāryakāraṇatā mithaḥ|
Sā yadyapyanyaśāstreṣu bahudhā dṛśyate sphuṭam||166||
Tathāpi mālinīśāstradṛśā tāṁ sampracakṣmahe|
Kalādivasudhāntaṁ yanmāyāntaḥ sampracakṣate||167||
Pratyātmabhinnamevaitat sukhaduḥkhādibhedataḥ|
Ekasyāmeva jagati bhogasādhanasaṁhatau||168||
Sukhādīnāṁ samaṁ vyakterbhogabhedaḥ kuto bhavet|
Na cāsau karmabhedena tasyaivānupapattitaḥ||169||
I proclaim (brūmaḥ) the existence of a flower, etc. in the sky (kha-puṣpa-ādi-astitām). On that account (tatas), there is no deviation/alteration (na vyabhicāritā).
(The nonexistence of) the flower in the sky (kha-puṣpam), like that of the earth element --tattva or category 36--, etc. (dharā-ādi-vat), depends on the knower in time and space --i.e. nara-- (kāla-dik-mātṛ-sāpekṣam) through the expression --lit. word-- "it does not exist" (na-asti-śabdataḥ).
So (tathā), let the absolute/complete nonexistence be discerned (atyanta-abhāvaḥ... vivicyatām) in that way (evam) too (api)!
Whaterver (yad) can be imagined (saṅkalpyam) so (tathā) (is) sentient/conscious (cetanaḥ) (and) has an external body (tasya bahis-dehaḥ asti) like Caitra --a Mr. so-and-so-- (caitra-vat). All (sarvam) that (tad) --i.e. all the living beings-- up to the world of Suśiva --i.e. of Sadāśiva-- (sauśiva-antam) has a body like that --or else, "has such a body"-- (tādṛśa-deha-vat). Just as (yathā) the body (dehaḥ) of that living being --lit. of whom-- (yasya) (is, so also) his (tasya) external (bahis) world (puram) is of the same kind (tajjātīyam). On this account (atas), the course of the worlds (bhuvana-paddhatiḥ) up to Suśiva --Sadāśiva-- (suśiva-paryantā) is proved (siddhā).
The world (tad puram) of the individual souls --lit. "of the selves", but this translation would be confusing because there are no multiple selves according to Trika Shaivism-- (ātmanām) is to be attained (prāpyam) (by them) as any other place (anya-deśa-vat) since it is (their) place (deśatvāt). On that account (tatas), the state of enjoyer of the course (of manifestation) (adhva-bhoktṛtvam) in the case of the individual souls --lit. in the case of the selves-- (ātmanām) is effortlessly proved --expecting 'sidhyati'-- (ayatnena siddhyati).
(When) Māyā (sā māyā) becomes agitated (kṣobham āpannā), she begets (sūte) the universe (viśvam) around (samantatas). Although (yadi api) (the many tattva-s or categories this universe consists of are) certainly (kila) like (iva) the fruits (phalāni) (falling from) a tamarind tree --Emblica Officinalis-- (āmalakī) when this is struck by a stick (daṇḍa-āhatā) --i.e. all of them seem to fall simultaneously--, even so (tathā api tu), (there is) reciprocally (mithas) a relation of cause and effect (kārya-kāraṇatā) regarding the stream of tattva-s or categories which is also an effect of Māyā (māyā-kārye api tattva-oghe) since there is thus a varied manifestation of succession --i.e. a relation of prior and posterior-- (tathā citra-paurvāparya-avabhāsanāt) --so, although all the tattva-s seem to be manifested at the same time, there is an order in their manifestation--.
Although (yadi api) it --Abhinavagupta is apparently referring to kāryakāraṇatā or "a relation of cause and effect (in the manifestation of the tattva-s from Māyā)" and not to "Māyā" herself here,-- (sā) appears (dṛśyate) evidently (sphuṭam) in many ways (bahudhā) in other scriptures (anya-śāstreṣu), even so (tathā api) I explain (sampracakṣmahe) it (tām) from the viewpoint of Mālinīvijayottaratantra (mālinī-śāstra-dṛśā).
(The group of tattva-s or categories) starting with Kalā --category 7-- and ending in Vasudhā --earth, category 36-- (kalā-ādi-vasudhā-antam), which (yad) is inside Māyā (māyā-antar) (and) will be explained subsequently --this is the Jayaratha's interpretation as 'agre'; lit. 'sampracakṣate' means 'they explain'-- (sampracakṣate), is different for every individual soul (prati-ātma-bhinnam eva). This (etad) (is clear) from the difference (in them) regarding pleasure, pain, etc. --all in all, pleasure, pain, etc. is different in each individual soul-- (sukha-duḥkha-ādi-bhedataḥ).
If the universe were only a compact mass of means of enjoyment (ekasyām eva jagati bhoga-sādhana-saṁhatau), (then there would be) equality (samam) in the manifestation (vyakteḥ) of pleasure, etc. (sukha-ādīnām). (Therefore,) how (kutas) would there be (bhavet) difference in the enjoyments (bhoga-bhedaḥ)?
And (ca) it --i.e. the manifestation of pleasure, etc. being different in each individual soul-- (asau) is not due to the difference in the Karma (of every individual soul) (karma-bhedena) because that is inapplicable (tasya eva anupapattitaḥ)||160-169||
तस्मात्कलादिको वर्गो भिन्न एव कदाचन।
ऐक्यमेतीश्वरेच्छातो नृत्तगीतादिवादने॥१७०॥
Tasmātkalādiko vargo bhinna eva kadācana|
Aikyametīśvarecchāto nṛttagītādivādane||170||
Therefore (tasmāt), the group (of tattva-s) (vargaḥ) beginning with Kalā --category 7-- (kalā-ādika) is different (bhinnaḥ eva) (for each individual soul, but) sometimes (kadācana) it becomes one (aikyam eti) through Lord's Will (īśvara-icchātas) (as it happens) during the sound of a dance, a song, etc. (nṛtta-gītā-ādivādane)|| 170||
Stanzas 171 to 180
एषां कलादितत्त्वानां सर्वेषामपि भाविनाम्।
शुद्धत्वमस्ति तेषां ये शक्तिपातपवित्रिताः॥१७१॥
Eṣāṁ kalāditattvānāṁ sarveṣāmapi bhāvinām|
Śuddhatvamasti teṣāṁ ye śaktipātapavitritāḥ||171||
In the case of those (teṣām) who (ye) are purified by a descent of Śakti --viz. by a Grace bestowal-- (śakti-pāta-pavitritāḥ), there is (asti) purity (śuddhatvam) of these tattva-s starting with Kalā (eṣām kalā-ādi-tattvānām) and even (api) of all those future (tattva-s) (sarveṣām... bhāvinām)|| 171||
कला हि शुद्धा तत्तादृक्कर्मत्वं सम्प्रसूयते।
मितमप्याशु येनास्मात्संसारादेष मुच्यते॥१७२॥
Kalā hi śuddhā tattādṛkkarmatvaṁ samprasūyate|
Mitamapyāśu yenāsmātsaṁsārādeṣa mucyate||172||
Pure (śuddhā) Kalā (kalā) generates (samprasūyate) activity of the same kind (tad-tādṛk karmatvam), (and) although (api) limited --i.e. the activity generated by pure Kalā-- (mitam), by means of it --by means of this limited activity-- (yena), he --an individual soul in bondage-- (eṣa) is quickly set free (āśu... mucyate) from this Saṁsāra or Transmigration (asmāt saṁsārāt)|| 172||
रागविद्याकालयतिप्रकृत्यक्षार्थसञ्चयः।
इत्थं शुद्ध इति प्रोच्य गुरुर्मानस्तुतौ विभुः॥१७३॥
Rāgavidyākālayatiprakṛtyakṣārthasañcayaḥ|
Itthaṁ śuddha iti procya gururmānastutau vibhuḥ||173||
The eminent/all-pervading (vibhuḥ) Guru (guruḥ) (called Vidhyādhipati) said --lit. having said-- (procya) in Mānastuti --also called Pramāṇastotra-- (mānastutau) that (iti) the collection of Rāga, Vidyā, Kāla, Niyati, Prakṛti --categories 9, 8, 10, 11 and 13, respectively-- (together with) the senses and (their) objects (rāga-vidyā-kāla-yati-prakṛti-akṣa-artha-sañcayaḥ) (is) in this way (ittham) pure (śuddhaḥ)|| 173||
एवमेषा कलादीनामुत्पत्तिः प्रविविच्यते।
मायातत्त्वात्कला जाता किञ्चित्कर्तृत्वलक्षणा॥१७४॥
Evameṣā kalādīnāmutpattiḥ pravivicyate|
Māyātattvātkalā jātā kiñcitkartṛtvalakṣaṇā||174||
Thus (evam), this (eṣā) production (utpattiḥ) of (tattva-s or categories) starting with Kalā (kalā-ādīnām) is (now) examined (pravivicyate). Kalā (kalā), characterized by limited doership (kiñcid-kartṛtva-lakṣaṇā), is born (jātā) from the Māyā category --number 6-- (māyā-tattvāt)|| 174||
माया हि चिन्मयाद्भेदं शिवाद्विदधती पशोः।
सुषुप्ततामिवाधत्ते तत एव ह्यदृक्क्रियः॥१७५॥
Māyā hi cinmayādbhedaṁ śivādvidadhatī paśoḥ|
Suṣuptatāmivādhatte tata eva hyadṛkkriyaḥ||175||
Māyā (māyā) undoubtedly (hi) brings about (vidadhatī) the separation (bhedam) of the paśu --individual soul in bondage-- (paśoḥ) from Śiva who is Consciousness (cit-mayāt... śivāt), (an such a paśu) receives (a state) like that of deep sleep (suṣuptatām iva ādhatte). On that account (tatas eva hi), (this paśu) is without (perfect) knowledge and action (a-dṛk-kriyaḥ)|| 175||
कला हि किञ्चित्कर्तृत्वं सूते स्वालिङ्गनादणोः।
तस्याश्चाप्यणुनान्योन्यं ह्यञ्जने सा प्रसूयते॥१७६॥
Kalā hi kiñcitkartṛtvaṁ sūte svāliṅganādaṇoḥ|
Tasyāścāpyaṇunānyonyaṁ hyañjane sā prasūyate||176||
Kalā --category 7-- (kalā hi) begets (sūte) limited doership (kiñcid-kartṛtvam) by embracing the aṇu --i.e. nara or individual soul in bondage; lit. 'by her embrace of aṇu'-- (sva-āliṅganāt aṇoḥ) (and) also (api) by the aṇu (aṇunā) (embracing) her (tasyāḥ ca). (So,) when they are mutually in contact --or 'in a mutual embrace'; according to Jayaratha the meaning of 'añjana' is 'saṁśleṣa' (contact, embrace)-- (anyonyam hi añjane), she --Kalā-- (sā) produces (prasūyate) (a certain consequence)|| 176||
सद्योनिर्वाणदीक्षोत्थपुंविश्लेषे हि सा सती।
श्लिष्यन्त्यपि च नो सूते तथापि स्वफलं क्वचित्॥१७७॥
Sadyonirvāṇadīkṣotthapuṁviśleṣe hi sā satī|
Śliṣyantyapi ca no sūte tathāpi svaphalaṁ kvacit||177||
When nara/aṇu gets separated (from Kalā) due to an initiation granting immediate Nirvāṇa --Abhinavagupta will explain this initiation in chapter 19-- (sadyas-nirvāṇa-dīkṣā-uttha-puṁ-viśleṣe hi), although (api ca) she --Kalā-- (sā) (still) clings (to the individual soul) (satī śliṣyantī), even so (tathā api) (she) does not beget (no sūte) her fruit (sva-phalam) anywhere (kvacid)|| 177||
उच्छूनतेव प्रथमा सूक्ष्माङ्कुरकलेव च।
बीजस्याम्ब्वग्निमृत्कम्बुतुषयोगात्प्रसूतिकृत्॥१७८॥
Ucchūnateva prathamā sūkṣmāṅkurakaleva ca|
Bījasyāmbvagnimṛtkambutuṣayogātprasūtikṛt||178||
(Kalā is) like (iva) the first (prathamā) swelling (ucchūnatā) of a seed (bījasya) (and) like (iva) (its --of the seed--) subtle power (which transforms it) into a sprout (sūkṣma-aṅkura-kalā) (which later) produces the growth (of seed into a plant or tree) (prasūti-kṛt) by association of (its) integument with water, fire and earth (ambu-agni-mṛd-kambutuṣa-yogāt)|| 178||
कला मायाणुसंयोगजाप्येषा निर्विकारकम्।
नाणुं कुर्यादुपादानं किन्तु मायां विकारिणीम्॥१७९॥
Kalā māyāṇusaṁyogajāpyeṣā nirvikārakam|
Nāṇuṁ kuryādupādānaṁ kintu māyāṁ vikāriṇīm||179||
This (eṣā) Kalā (kalā) is also born from the union of Māyā with aṇu --the individual soul-- (māyā-aṇu-saṁyoga-jā api). (This situation) does not make (na... kuryāt) unchanged (nirvikārakam) aṇu --individual soul-- (aṇum) into a material cause (upādānam), but (kintu) (it rather makes) the changing Māyā (māyām vikāriṇīm) (into one --i.e. into a material cause--)|| 179||
मलश्चावारको माया भावोपादानकारणम्।
कर्म स्यात्सहकार्येव सुखदुःखोद्भवं प्रति॥१८०॥
Malaścāvārako māyā bhāvopādānakāraṇam|
Karma syātsahakāryeva sukhaduḥkhodbhavaṁ prati||180||
And (ca) mala or impurity --viz. Āṇavamala-- (malaḥ) (is) that which covers (āvārakaḥ). (On the other hand,) Māyā (māyā) (is) the material cause of all that exists (in this universe) --from Kalā down to the earth element-- (bhāva-upādāna-kāraṇam). (Finally,) Karma (karma) is (syāt) (something) like (iva) the cooperative/concomitant cause (sahakārya) concerning (prati) the emergence of pleasure and pain (sukha-duḥkha-udbhavam)|| 180||
Stanzas 181 to 193
अतः सञ्च्छन्नचैतन्यसमुद्बलनकार्यकृत्।
कलैवानन्तनाथस्य शक्त्या सम्प्रेरिता जडा॥१८१॥
Ataḥ sañcchannacaitanyasamudbalanakāryakṛt|
Kalaivānantanāthasya śaktyā sampreritā jaḍā||181||
On this account (atas), inert/insentient (jaḍā) Kalā herself (kalā eva), impelled (sampreritā) by the power (śaktyā) of lord Ananta --i.e. Aghoreśa-- (ananta-nāthasya), performs the task of making the covered consciousness strong (sañcchanna-caitanya-samudbalana-kārya-kṛt)|| 181||
न चेशशक्तिरेवास्य चैतन्यं बलयिष्यति।
तदुपोद्बलितं तद्धि न किञ्चित्कर्तृतां व्रजेत्॥१८२॥
Na ceśaśaktirevāsya caitanyaṁ balayiṣyati|
Tadupodbalitaṁ taddhi na kiñcitkartṛtāṁ vrajet||182||
The Power Itself of the Lord (īśa-śaktiḥ eva) will not strengthen (na ca... balayiṣyati) consciousness (caitanyam) of this (individual soul) (asya). (If) that --consciousness of the individual soul-- (tad hi) were to be strengthened by That --i.e. by the Power of the Lord-- (tad-upodbalitam), it --the individual soul-- would not become a limited doer (na kiñcid-kartṛtām vrajet)|| 182||
सेयं कला न करणं मुख्यं विद्यादिकं यथा।
पुंसि कर्तरि सा कर्त्री प्रयोजकतया यतः॥१८३॥
Seyaṁ kalā na karaṇaṁ mukhyaṁ vidyādikaṁ yathā|
Puṁsi kartari sā kartrī prayojakatayā yataḥ||183||
This very (sā iyam) Kalā (kalā) is not (na) a main (mukhyam) instrument (karaṇam) like (yathā) Vidyā --category 8--, etc. (vidyā-ādikam), because (yatas) she --viz. Kalā-- (sā) acts --i.e. she is an agent-- (kartrī) in the individual soul --in Puruṣa--, who is a doer (puṁsi kartari), as (its) instigator/impeller (prayojakatayā)|| 183||
अलक्ष्यान्तरयोरित्थं यदा पुंस्कलयोर्भवेत्।
मायागर्भेशशक्त्यादेरन्तरज्ञानमान्तरम्॥१८४॥
तदा मायापुंविवेकः सर्वकर्मक्षयाद्भवेत्।
विज्ञानाकलता मायाधस्तान्नो यात्यधः पुमान्॥१८५॥
Alakṣyāntarayoritthaṁ yadā puṁskalayorbhavet|
Māyāgarbheśaśaktyāderantarajñānamāntaram||184||
Tadā māyāpuṁvivekaḥ sarvakarmakṣayādbhavet|
Vijñānākalatā māyādhastānno yātyadhaḥ pumān||185||
In this way (ittham), when (yadā) an internal (āntaram) knowledge of the difference (antara-jñānam) between the invisible Puruṣa --the individual soul-- and the inner Kalā (alakṣya-antarayoḥ... puṁs-kalayoḥ) takes place (bhavet) through the power of the lord of the Māyā's womb --i.e. of Ananta, also called Aghoreśa--, etc. (māyā-garbha-īśa-śakti-ādeḥ), then (tadā) a discrimination/discernment between Māyā and Puruṣa (māyā-puṁ-vivekaḥ) happens (bhavet) through the elimination of all karma-s (sarva-karma-kṣayāt). (Thus,) the state of Vijñānākala (vijñāna-akalatā) occurs (bhavet), (where) Puruṣa (pumān) does not descend (no yāti adhas) below Māyā (māyā-adhastāt)|| 184-185||
धीपुंविवेके विज्ञाते प्रधानपुरुषान्तरे।
अपि न क्षीणकर्मा स्यात् कलायां तद्धि सम्भवेत्॥१८६॥
Dhīpuṁviveke vijñāte pradhānapuruṣāntare|
Api na kṣīṇakarmā syātkalāyāṁ taddhi sambhavet||186||
When discrimination/discernment between intellect and Puruṣa, or even the other between Pradhāna/Prakṛti and Puruṣa, is perceived (dhī-puṁ-viveke vijñāte pradhāna-puruṣa-antare... api), (as) Karma is not eliminated (na kṣīṇa-karmā syāt), it --i.e. Karma-- (tad) might indeed arise (hi sambhavet) in Kalā (kalāyām) (again)|| 186||
अतः साङ्ख्यदृशा सिद्धः प्रधानाधो न संसरेत्।
कलापुंसोर्विवेके तु मायाधो नैव गच्छति॥१८७॥
Ataḥ sāṅkhyadṛśā siddhaḥ pradhānādho na saṁsaret|
Kalāpuṁsorviveke tu māyādho naiva gacchati||187||
For this reason (atas), he who is a perfected being --he who has attained perfection-- (siddhaḥ) according to the Sāṅkhya's viewpoint (sāṅkhya-dṛśā) does not transmigrate (na saṁsaret) below Pradhāna/Prakṛti (pradhāna-adhas). But (tu) when there is discrimination/discernment (viveke) between Kalā and Puruṣa (kalā-puṁsor), he does not go/move (na eva) below Māyā (māyā-adhas)|| 187||
मलाद्विविक्तमात्मानं पश्यंस्तु शिवतां व्रजेत्।
सर्वत्र चैश्वरः शक्तिपातोऽत्र सहकारणम्॥१८८॥
मायागर्भाधिकारीयो द्वयोरन्त्ये तु निर्मलः।
सेयं कला कार्यभेदादन्यैव ह्यनुमीयते॥१८९॥
अन्यथैकं भवेद्विश्वं कार्यायेत्यन्यनिह्नवः।
इति मतङ्गशास्त्रादौ या प्रोक्ता सा कला स्वयम्॥१९०॥
किञ्चिद्रूपतयाक्षिप्य कर्तृत्वमिति भङ्गितः।
किञ्चिद्रूपविशिष्टं यत्कर्तृत्वं तत्कथं भवेत्॥१९१॥
अज्ञस्येति ततः सूते किञ्चिज्ज्ञत्वात्मिकां विदम्।
बुद्धिं पश्यति सा विद्या बुद्धिदर्पणचारिणः॥१९२॥
सुखादीन्प्रत्ययान्मोहप्रभृतीन्कार्यकारणे।
कर्मजालं च तत्रस्थं विविनक्ति निजात्मना॥१९३॥
Malādviviktamātmānaṁ paśyaṁstu śivatāṁ vrajet|
Sarvatra caiśvaraḥ śaktipāto'tra sahakāraṇam||188||
Māyāgarbhādhikārīyo dvayorantye tu nirmalaḥ|
Seyaṁ kalā kāryabhedādanyaiva hyanumīyate||189||
Anyathaikaṁ bhavedviśvaṁ kāryāyetyanyanihnavaḥ|
Iti mataṅgaśāstrādau yā proktā sā kalā svayam||190||
Kiñcidrūpatayākṣipya kartṛtvamiti bhaṅgitaḥ|
Kiñcidrūpaviśiṣṭaṁ yatkartṛtvaṁ tatkathaṁ bhavet||191||
Ajñasyeti tataḥ sūte kiñcijjñatvātmikāṁ vidam|
Buddhiṁ paśyati sā vidyā buddhidarpaṇacāriṇaḥ||192||
Sukhādīnpratyayānmohaprabhṛtīnkāryakāraṇe|
Karmajālaṁ ca tatrasthaṁ vivinakti nijātmanā||193||
But (tu) he who sees (paśyan) that the Self (ātmānam) is free from (viviktam) mala or impurity (malāt) attains the State of Śiva (śivatām vrajet).
And (ca) the descent of Power --Grace bestowal-- (śaktipātaḥ) belonging to the Lord (aiśvaraḥ) (is) here (atra) the cooperative/concomitant cause (sahakāraṇam) everywhere (sarvatra).
In the first two cases (dvayoḥ), (discrimination/discernment) belongs to the (lord) presiding over Māyā's womb --i.e. discrimination between Puruṣa and Prakṛti and between Puruṣa and Māyā; others read 'Māyāgarbhādhikārī yo' instead-- (māyā-garbha-adhikārīyaḥ), but (tu) in the last case --discrimination between Puruṣa and Āṇavamala-- (antye), it is totally pure (nirmalaḥ) --it is completely pure because it leads to Liberation--.
This very (sā iyam) Kalā (kalā) is inferred (anumīyate) as another (than Māyā) (anyā eva hi) due to the difference in (their) effects (kārya-bhedāt). Otherwise --if Kalā and Māyā were one with no differences at all-- (anyathā), the universe (viśvam), as an effect (kāryāya), would be (bhavet) one --and not multiple-- (ekam) --other two authors read something like 'every product or effect would originate from one (cause) alone'; apparently one copied from the other; anyway, I cannot see this meaning in the phrase despite my strong efforts--. Thus (iti), (there would be) negation of the other (tattva-s or categories) (anya-nihnavaḥ).
Thus (iti), that (sā) Kalā (kalā) herself (svayam) which (yā) is mentioned (proktā) in the Mataṅgatantra, etc. (mataṅga-śāstra-ādau) indicates --lit. indicating-- (ākṣipya) indirectly (bhaṅgitas) "doership" (kartṛtvam iti) endowed with a limited nature (kiñcid-rūpatayā).
How (katham) could there be (bhavet) doership (kartṛtvam tad) which (yad) is characterized by limitation (kiñcid-rūpa-viśiṣṭam) in the case of someone devoid of knowledge (ajñasya)? Thus (so), (Māyā) begets (sūte) a knowledge (vidam) which is limited cognition (kiñcid-jñatva-ātmikām) from that --i.e. from Kalā (tattva or category 7)-- (tatas).
Vidyā --limited knowledge, category 8-- (sā vidyā) sees (paśyati) Buddhi --intellect, category 14-- (buddhim) (and) discerns (vivinakti) by herself (nija-ātmanā) the perceptions (pratyayān) of pleasure, etc. (sukha-ādīn) beginning with delusion (moha-prabhṛtīn) that move in the mirror of Buddhi (buddhi-darpaṇa-cāriṇaḥ), (together with) cause and effect (kārya-kāraṇe) and (ca) the network of karma-s (karma-jālam) residing there (tatra-stham)|| 188-193||
Stanzas 194 to 203
बुद्धिस्तु गुणसङ्कीर्णा विवेकेन कथं सुखम्।
दुःखं मोहात्मकं वापि विषयं दर्शयेदपि॥१९४॥
Buddhistu guṇasaṅkīrṇā vivekena kathaṁ sukham|
Duḥkhaṁ mohātmakaṁ vāpi viṣayaṁ darśayedapi||194||
(If this is not so, then) how (katham) could the intellect, which is full of guṇa-s --sattva, rajas and tamas--, also show (buddhiḥ tu guṇa-saṅkīrṇā... darśayet api), by discernment (vivekena), object(s) (viṣayam) (such as) pleasure (sukham), pain (duḥkham) or even (vā api) delusion (moha-ātmakam)?||194||
स्वच्छायां धियि सङ्क्रामन्भावः संवेद्यतां कथम्।
तया विनैति साप्यन्यत्करणं पुंसि कर्तरि॥१९५॥
Svacchāyāṁ dhiyi saṅkrāmanbhāvaḥ saṁvedyatāṁ katham|
Tayā vinaiti sāpyanyatkaraṇaṁ puṁsi kartari||195||
How (katham) (might) a state --of pleasure, pain, delusion, etc.-- (bhāvaḥ) moving (saṅkrāman) in the very transparent intellect (svacchāyām dhiyi) become a knowable (saṁvedyatām... eti) without (vinā) her --Vidyā-- (tayā). She (sā) (is) also (api) another (anyat) instrument (karaṇam) in Puruṣa --individual soul, category 12-- (puṁsi), in the doer (kartari)||195||
ननु चोभयतः शुभ्रादर्शदशीयधीगतात्।
पुंस्प्रकाशाद्भाति भावः मैवं तत्प्रतिबिम्बनम्॥१९६॥
जडमेव हि मुख्योऽथ पुंस्प्रकाशोऽस्य भासनम्।
बहिःस्थस्यैव तस्यास्तु बुद्धेः किङ्कल्पना कृता॥१९७॥
Nanu cobhayataḥ śubhrādarśadaśīyadhīgatāt|
Puṁsprakāśādbhāti bhāvaḥ maivaṁ tatpratibimbanam||196||
Jaḍameva hi mukhyo'tha puṁsprakāśo'sya bhāsanam|
Bahiḥsthasyaiva tasyāstu buddheḥ kiṅkalpanā kṛtā||197||
An objection/doubt (nanu ca): (Instead of postulating the existence of Vidyā or limited knowledge to explain that, one might say:) "The state (of plasure, pain, delusion, etc.) --some understand 'bhāva' like 'object(s)'-- (bhāvaḥ) shines (bhāti) through the light of Puruṣa (puṁs-prakāśāt) which is contained in the intellect, whose state is similar to that of a bright double-sided mirror (ubhayatas śubhra-ādarśa-daśīya-dhī-gatāt)". Not so! (mā evam) The reflection of that (tad-pratibimbanam) (would be) inert/insentient (jaḍam) indeed (eva hi)! Let the manifestation of that which resides outside --i.e. the objects-- be (bhāsanam... bahis-sthasya eva tasya astu) of the main light of Puruṣa then (mukhyaḥ atha puṁs-prakāśaḥ asya)! (In that case,) why (kim) should the intellect be conceived (buddheḥ... kalpanā kṛtā)?||196-197||
अभेदभूमिरेषा च भेदश्चेह विचार्यते।
तस्माद्बुद्धिगतो भावो विद्याकरणगोचरः॥१९८॥
भावानां प्रतिबिम्बं च वेद्यं धीकल्पना ततः।
किञ्चित्तु कुरुते तस्मान्नूनमस्त्यपरं तु तत्॥१९९॥
रागतत्त्वमिति प्रोक्तं यत्तत्रैवोपरञ्जकम्।
न चावैराग्यमात्रं तत्तत्राप्यासक्तिवृत्तितः॥२००॥
विरक्तावपि तृप्तस्य सूक्ष्मरागव्यवस्थितेः।
कालस्तुट्यादिभिश्चैतत् कर्तृत्वं कलयत्यतः॥२०१॥
कार्यावच्छेदि कर्तृत्वं कालोऽवश्यं कलिष्यति।
नियतिर्योजनां धत्ते विशिष्टे कार्यमण्डले॥२०२॥
विद्या रागोऽथ नियतिः कालश्चैतच्चतुष्टयम्।
कलाकार्यं भोक्तृभावे तिष्ठद्भोक्तृत्वपूरितम्॥२०३॥
Abhedabhūmireṣā ca bhedaśceha vicāryate|
Tasmādbuddhigato bhāvo vidyākaraṇagocaraḥ||198||
Bhāvānāṁ pratibimbaṁ ca vedyaṁ dhīkalpanā tataḥ|
Kiñcittu kurute tasmānnūnamastyaparaṁ tu tat||199||
Rāgatattvamiti proktaṁ yattatraivoparañjakam|
Na cāvairāgyamātraṁ tattatrāpyāsaktivṛttitaḥ||200||
Viraktāvapi tṛptasya sūkṣmarāgavyavasthiteḥ|
Kālastuṭyādibhiścaitat kartṛtvaṁ kalayatyataḥ||201||
Kāryāvacchedi kartṛtvaṁ kālo'vaśyaṁ kaliṣyati|
Niyatiryojanāṁ dhatte viśiṣṭe kāryamaṇḍale||202||
Vidyā rāgo'tha niyatiḥ kālaścaitaccatuṣṭayam|
Kalākāryaṁ bhoktṛbhāve tiṣṭhadbhoktṛtvapūritam||203||
This (eṣā ca) stage of non-dualism (bheda-bhūmiḥ) (in which the light of Consciousness directly manifests external objects does exist. Anyway,) here (iha), dualism (bhedaḥ) is examined (vicāryate).
Therefore (tasmāt), the state/internal object (bhāvaḥ) dwelling in the intellect (buddhi-gataḥ) is the field of action of Vidyā, which behaves like an instrument (vidyā-karaṇa-gocaraḥ).
The (external) knowable (vedyam) (is) the reflection (pratibimbam ca) of states/internal objects (bhāvānām). Consequently (tatas), (there must be) the conception of an intellect (dhī-kalpanā).
But (tu) (since the individual soul) does (kurute) a little --i.e. he does limitedly-- (kiñcid), therefore (tasmāt), there is (asti) certainly (nūnam) another (tattva or category) (aparam tu tad) called (proktam) "Rāga category" --number 9-- (rāga-tattvam iti) which (yad) influences (the individual soul) (uparañjakam) right there (tatra eva).
And (na) that --Rāga-- (tad) is not (na) merely lack of vairāgya --dispassion, detachment, renunciation-- (avairāgya-mātram) due to the operation of attachment (āsakti-vṛttitaḥ) there also (tatra api) because there is (still) a subtle attachment left (sūkṣma-rāga-vyavasthiteḥ) even (api) during the indifference (viraktau) of someone who is satisfied (tṛptasya) --i.e. a person has enjoyed something and becomes indifferent then... but even during that indifference, he feels a subtle attachment for that--.
This Kāla --category 10-- (kālaḥ) measures (kalayati) in tuṭi-s, etc. --according to Abhinavagupta, in 6.64: "A 'tuṭi' (is the time in which) the vital energy (covers) two fingers and a quarter. (Therefore,) they -the tuṭi-s- (are) a sixteenth portion (of the time taken) by exhalation and inhalation -i.e. a tuṭi lasts a quarter of a second-"; but others measure 'an eighth of a second'-- (tuṭi-ādibhiḥ) this doership --i.e. the activity of the doer-- (etad kartṛtvam). On this account (atas), Kāla (kālaḥ) will indeed measure (avaśyam kaliṣyati) doership (kartṛtvam) dividing (its) effects --according to Jayaratha, 'avacchedi' is to be understood as 'ārūṣitam' (lit. 'perfumed', in the sense of 'affected'); all in all 'karyāvacchedi' would mean 'affected by (its) effects'; anyway, I preferred to be literal because I could not see how he could have arrived at that conclusion-- (kārya-avacchedi).
Niyati --category 11-- (niyatiḥ) produces (dhatte) the union (yojanām) (of kāraṇa or cause) with (its) particular group of effects (viśiṣṭe kārya-maṇḍale).
Vidyā (vidyā), Rāga (rāgaḥ), Niyati (niyatiḥ) and (atha... ca) Kāla (kālaḥ); this (etad) (is) the group of four (catuṣṭayam) effects of Kalā (kalā-kāryam).
(And this group of four effects of Kalā,) being full of subjectiviy --i.e. of the state of enjoyer or subject-- (bhoktṛtva-pūritam) remains --Abhinavagupta used the participle 'tiṣṭhat' instead of the normal conjugation 'tiṣṭhati'-- (tiṣṭhat) in the state of subject/enjoyer (bhoktṛ-bhāve)||198-203||
Stanzas 204 to 212
माया कला रागविद्ये कालो नियतिरेव च।
कञ्चुकानि षडुक्तानि संविदस्तत्स्थितौ पशुः॥२०४॥
Māyā kalā rāgavidye kālo niyatireva ca|
Kañcukāni ṣaḍuktāni saṁvidastatsthitau paśuḥ||204||
Māyā (māyā), Kalā (kalā), Rāga and Vidyā (rāga-vidye), Kāla (kālaḥ) together with --lit. 'and'-- (ca) Niyati (niyatiḥ eva) are said to be (uktāni) the six (ṣaṭ) Sheaths (kañcukāni) of Consciousness (saṁvidaḥ). While that persists (tad-sthiti) (one is a) paśu --someone in bondage, a beast-- (paśuḥ)||204||
देहपुर्यष्टकाद्येषु वेद्येषु किल वेदनम्।
एतत्षट्कससङ्कोचं यदवेद्यमसावणुः॥२०५॥
Dehapuryaṣṭakādyeṣu vedyeṣu kila vedanam|
Etatṣaṭkasasaṅkocaṁ yadavedyamasāvaṇuḥ||205||
(It is) consciousness (vedanam) that is this group of six (categories) along with the contraction (they produce) (etad-ṣaṭka-sa-saṅkocam) which (yad) certainly (kila) (resides) in the knowables (vedyeṣu) (called gross) body, subtle body, etc. (deha-puryaṣṭaka-ādyeṣu). That (asau) atom --i.e. the individual soul-- (aṇuḥ) is not a knowable (avedyam)||205||
उक्तं शिवतनुशास्त्रे तदिदं भङ्ग्यन्तरेण पुनः।
आवरणं सर्वात्मगमशुद्धिरन्याप्यनन्यरूपेव॥२०६॥
Uktaṁ śivatanuśāstre tadidaṁ bhaṅgyantareṇa punaḥ|
Āvaraṇaṁ sarvātmagamaśuddhiranyāpyananyarūpeva||206||
However (punar), that very thing (tad idam) is mentioned (uktam) in Śivatanu (śivatanu-śāstre) in another way (bhaṅgyantareṇa). A covering (āvaraṇam) dwells in the whole self --i.e. the individual soul-- (sarva-ātma-gam). Although (api) (this primordial) impurity (aśuddhiḥ) is another --all in all, the primordial impurity is not the same as the individual soul-- (anyā), (it looks) like if it were not another (an-anya-rūpā iva)||206||
शिवदहनकिरणजालैर्दाह्यत्वात्सा यतोऽन्यरूपैव।
अनिदम्पूर्वतया यद्रञ्जयति निजात्मना ततोऽनन्या॥२०७॥
सहजाशुद्धिमतोऽणोरीशगुहाभ्यां हि कञ्चुकस्त्रिविधः।
तस्य द्वितीयचितिरिव स्वच्छस्य नियुज्यते कला श्लक्ष्णा॥२०८॥
अनया विद्धस्य पशोरुपभोगसमर्थता भवति।
विद्या चास्य कलातः शरणान्तर्दीपकप्रभेवाभूत्॥२०९॥
सुखदुःखसंविदं या विविनक्ति पशोर्विभागेन।
रागश्च कलातत्त्वाच्छुचिवस्त्रकषायवत्समुत्पन्नः॥२१०॥
त्यक्तुं वाञ्छति न यतः संसृतिसुखसंविदानन्दम्।
एवमविद्यामलिनः समर्थितस्त्रिगुणकञ्चुकबलेन॥२११॥
गहनोपभोगगर्भे पशुरवशमधोमुखः पतति।
एतेन मलः कथितः कम्बुकवदणोः कलादिकं तुषवत्॥२१२॥
Śivadahanakiraṇajālairdāhyatvātsā yato'nyarūpaiva|
Anidampūrvatayā yadrañjayati nijātmanā tato'nanyā||207||
Sahajāśuddhimato'ṇorīśaguhābhyāṁ hi kañcukastrividhaḥ|
Tasya dvitīyacitiriva svacchasya niyujyate kalā ślakṣṇā||208||
Anayā viddhasya paśorupabhogasamarthatā bhavati|
Vidyā cāsya kalātaḥ śaraṇāntardīpakaprabhevābhūt||209||
Sukhaduḥkhasaṁvidaṁ yā vivinakti paśorvibhāgena|
Rāgaśca kalātattvācchucivastrakaṣāyavatsamutpannaḥ||210||
Tyaktuṁ vāñchati na yataḥ saṁsṛtisukhasaṁvidānandam|
Evamavidyāmalinaḥ samarthitastriguṇakañcukabalena||211||
Gahanopabhogagarbhe paśuravaśamadhomukhaḥ patati|
Etena malaḥ kathitaḥ kambukavadaṇoḥ kalādikaṁ tuṣavat||212||
Since it is burnt up (dāhyatvāt) by the network of rays of Śiva's fire (śiva-dahana-kiraṇa-jālaiḥ), it --the primordial impurity-- (sā) is different (from the individual soul) (anya-rūpā eva) because of which (yatas); (but at the same time, since) it colors (the individual soul) (yad rañjayati) by itself (nija-ātmanā) as it is accompanied by (the conviction that) it is not idam or this --i.e. it is an object or 'this', but one is sure that this primordial impurity is part of the subject-- (an-idam-pūrvatayā), it (appears) therefore (as if) non-different (from the individual soul) (tatas an-anyā). (So,) a Kañcuka or Sheath (kañcukaḥ) (is) threefold (trividhaḥ). (These triple aspect comes:) From the atom or individual soul who has the innate (primordial) impurity (sahaja-aśuddhi-mataḥ aṇoḥ) (and) from the Lord and the Cave (of Māyā) (īśa-guhābhyām hi).
A soft (ślakṣṇā) Kalā --category 7-- (kalā), like (iva) a second consciousness (dvitīya-citiḥ) accrues to (niyujyate) that very transparent (individual soul) (tasya... svacchasya).
There (bhavati) capacity to enjoy --to enjoy the different experiences in Saṁsāra full of suffering-- (upabhoga-samarthatā) in the case of the paśu --the beast in bondage-- who is penetrated (viddhasya paśoḥ) by her --viz. by Kalā-- (anayā).
And (ca) the Vidyā --category 8-- (vidyā) of this paśu (asya... paśo), (coming) from Kalā (kalātas), became (abhūt) like (iva) the light of a lamp inside (his) abode (śaraṇa-antar-dīpaka-prabhā), which --i.e. the light of such a lamp-- (yā) separately (vibhāgena) discerns (vivinakti) the experience(s) of pleasure and pain (sukha-duḥkha-saṁvidam).
And (ca) Rāga --category 9-- (rāgaḥ) emerges (samutpannaḥ) from the Kalā category (kalā-tattvāt) like red pigment (coloring) a clean cloth (śuci-vastra-kaṣāya-vat). (It is) due to which --i.e. due to Rāga-- (yatas) (that the individual soul in bondage) does not desire (vāñchati na) to abandon (tyaktum) the joy of the experience of pleasure in Saṁsāra or Transmigration (saṁsṛti-sukha-saṁvid-ānandam).
Thus (evam), stained by ignorance (avidyā-malinaḥ) (and) capacitated (to do and know a little bit) (samarthitaḥ) by the force of the threefold Kañcuka or Sheath (triguṇa-kañcuka-balena), the paśu --individual soul in bondage-- (paśuḥ), powerlessly (avaśam) having his face downward (adhomukhaḥ), falls (patati) into the womb of the abyss (of Māyā known as) enjoyment --other authors interpret 'upabhoga' as 'to experience the fruits of Karma'-- (gahana-upabhoga-garbhe).
For that reason (etena), mala or impurity (malaḥ) of the aṇu or atom --of the individual soul-- (aṇoḥ) is said to be (kathitaḥ) like the integument (in a seed) (kambuka-vat), (while) Kalā, etc. (kalā-ādikam) are like the husk (tuṣa-vat)||207-212||
Stanzas 213 to 222
एवं कलाख्यतत्त्वस्य किञ्चित्कर्तृत्वलक्षणे।
विशेषभागे कर्तृत्वं चर्चितं भोक्तृपूर्वकम्॥२१३॥
Evaṁ kalākhyatattvasya kiñcitkartṛtvalakṣaṇe|
Viśeṣabhāge kartṛtvaṁ carcitaṁ bhoktṛpūrvakam||213||
Thus (evam), doership (kartṛtvam) of the tattva or category called Kalā (kalā-ākhya-tattvasya) —accompanied by the enjoyer --the subject enjoying experiences in Saṁsāra-- (bhoktṛ-pūrvakam)— in the particular portion --i.e. in the individual aspect of Consciousness-- (viśeṣa-bhāge) characterized by limited doership (kiñcid-kartṛtva-lakṣaṇe) has been discussed (carcitam)||213||
विशेषणतया योऽत्र किञ्चिद्भागस्तदोत्थितम्।
वेद्यमात्रं स्फुटं भिन्नं प्रधानं सूयते कला॥२१४॥
Viśeṣaṇatayā yo'tra kiñcidbhāgastadotthitam|
Vedyamātraṁ sphuṭaṁ bhinnaṁ pradhānaṁ sūyate kalā||214||
Kalā --category 7-- (kalā) begets (sūyate) Pradhāna or Prakṛti --category 13-- (pradhānam), which is evident (sphuṭam), different (for every individual soul) (bhinna) (and) the mere object (vedya-mātram), (and) which emerges from that limited portion (kiñcid-bhāgaḥ tad-utthitam) that (appears) (yaḥ) here (atra) as (its) distinguishing attribute (viśeṣaṇatayā)||214||
सममेव हि भोग्यं च भोक्तारं च प्रसूयते।
कला भेदाभिसन्धानादवियुक्तं परस्परम्॥२१५॥
Samameva hi bhogyaṁ ca bhoktāraṁ ca prasūyate|
Kalā bhedābhisandhānādaviyuktaṁ parasparam||215||
Kalā (kalā), by intending to (bring about) duality (bheda-abhisandhānāt), begets (prasūyate) equally (samam eva hi) (both) object (bhogyam) and (ca... ca) subject --lit. enjoyer-- (bhoktāram), which --object and subject-- are not mutually separated (aviyuktam parasparam)||215||
भोक्तृभोग्यात्मता न स्याद्वियोगाच्च परस्परम्।
विलीनायां च तस्यां स्यान्मायास्यापि न किञ्चन॥२१६॥
Bhoktṛbhogyātmatā na syādviyogācca parasparam|
Vilīnāyāṁ ca tasyāṁ syānmāyāsyāpi na kiñcana||216||
And (ca) if there were mutual separation (viyogāt... parasparam), the nature/essence of subject and object (bhoktṛ-bhogya-ātmatā) would not exist (na... syāt).
If that (nature/essence of subject and object) were completely dissolved (vilīnāyām ca tasyām), Māyā (māyā) would be (syāt) nothing (na kiñcana) to him --to the individual soul-- (asya api)||216||
ननु श्रीमद्रौरवादौ रागविद्यात्मकं द्वयम्।
सूते कला हि युगपत्ततोऽव्यक्तमिति स्थितिः॥२१७॥
Nanu śrīmadrauravādau rāgavidyātmakaṁ dvayam|
Sūte kalā hi yugapattato'vyaktamiti sthitiḥ||217||
An objection/doubt (nanu): In venerable Raurava, etc. (śrīmat-raurava-ādau), the axiom is that (iti sthitiḥ) Kalā (kalā hi) begets (sūte) the two (dvayam) —Rāga and Vidyā (rāga-vidyā-ātmakam)— simultaneously (yugapad), (and) after that (tatas), the Unmanifest (avyaktam)||217||
उक्तमत्र विभात्येष क्रमः सत्यं तथा ह्यलम्।
रज्यमानो वेद सर्वं विदंश्चाप्यत्र रज्यते॥२१८॥
Uktamatra vibhātyeṣa kramaḥ satyaṁ tathā hyalam|
Rajyamāno veda sarvaṁ vidaṁścāpyatra rajyate||218||
Regarding this (atra), it is said (uktam) (by me that) this (eṣaḥ) succession (of manifestations such as the objector put it) (kramaḥ) truly (satyam) shines forth (vibhāti) exactly like that (tathā hi). Enough (of discussing about that then) (alam). (The order might alternately be: The individual soul) becomes colored (by Rāga --attachmend--) (rajyamānaḥ) (and then) it knows (veda), and even here (ca api atra), it knows (vidan) it all --i.e. the individual soul knows something completely first-- (sarvam), (and next) it is colored (by Rāga) (rajyate)||218||
तथापि वस्तुसत्तेयमिहास्माभिर्निरूपिता।
तस्यां च न क्रमः कोऽपि स्याद्वा सोऽपि विपर्ययात्॥२१९॥
Tathāpi vastusatteyamihāsmābhirnirūpitā|
Tasyāṁ ca na kramaḥ ko'pi syādvā so'pi viparyayāt||219||
Even so (tathā api), this (iyam) being of reality (vastu-sattā) has been described (nirūpitā) by me --lit 'by us', because great writers like Abhinavagupta sometimes refer to themselves in plural-- (asmābhiḥ) here (iha), and (ca) there is no succession (na kramaḥ kaḥ api syāt) in it --in that being of reality-- (tasyām). Or (vā) even (api) (if) it --i.e. the succession-- (saḥ) (really exists, it ca be) otherwise (viparyayāt)||219||
तस्माद्विप्रतिपत्तिं नो कुर्याच्छास्त्रोदिते विधौ।
एवं संवेद्यमात्रं यत् सुखदुःखविमोहतः॥२२०॥
भोत्स्यते यत्ततः प्रोक्तं तत् साम्यात्मकमादितः।
सुखं सत्त्वं प्रकाशत्वात्प्रकाशो ह्लाद उच्यते॥२२१॥
दुःखं रजः क्रियात्मत्वात्क्रिया हि तदतत्क्रमः।
मोहस्तमो वरणकः प्रकाशाभावयोगतः॥२२२॥
Tasmādvipratipattiṁ no kuryācchāstrodite vidhau|
Evaṁ saṁvedyamātraṁ yat sukhaduḥkhavimohataḥ||220||
Bhotsyate yattataḥ proktaṁ tat sāmyātmakamāditaḥ|
Sukhaṁ sattvaṁ prakāśatvātprakāśo hlāda ucyate||221||
Duḥkhaṁ rajaḥ kriyātmatvātkriyā hi tadatatkramaḥ|
Mohastamo varaṇakaḥ prakāśābhāvayogataḥ||222||
There (tasmāt), (a person) should not create (no kuryāt) difference of opinion (vipratipattim) regarding the rule expressed in the scriptures (śāstra-udite vidhau).
Thus (evam), (an individual soul) will perceive or experience (bhotsyate) that generic objectivity --lit. only/mere objectivity-- (saṁvedya-mātram yad) through pleasure, pain and delusion (sukha-duḥkha-vimohatas). For that reason (tatas), (generic objectivity is) that (tad) which (yad) (is) from the beginning (āditas) said to be (proktam) an equilibrium (of the three, viz. of pleasure, pain and delusion) (sāmya-ātmakam).
Pleasure (sukham) (is) sattva --the first of the three guṇa-s or qualities of Prakṛti/Pradhāna (category 13)-- (sattvam) because it is light (prakāśatvāt); (and) light (prakāśaḥ) is said to be (ucyate) joy (hlādaḥ). Pain (duḥkham) (is) rajas (rajas) because it is activity (kriyā-ātmatvāt); (and) activity (kriyā) (is) undoubtedly (hi) the succession of 'that' and 'not that' --i.e. of light that appears and then disappears-- (tad-atad-kramaḥ). Delusion (mohaḥ) (is) tamas (tamas) (or this which) covers (varaṇakaḥ) because of its association with the absence of light (prakāśa-abhāva-yogataḥ)||220-222||
Stanzas 223 to 230
त एते क्षोभमापन्ना गुणाः कार्यं प्रतन्वते।
अक्षुब्धस्य विजातीयं न स्यात्कार्यमदः पुरा॥२२३॥
उक्तमेवेति शास्त्रेऽस्मिन् गुणांस्तत्त्वान्तरं विदुः।
भुवनं पृथगेवात्र दर्शितं गुणभेदतः॥२२४॥
Ta ete kṣobhamāpannā guṇāḥ kāryaṁ pratanvate|
Akṣubdhasya vijātīyaṁ na syātkāryamadaḥ purā||223||
Uktameveti śāstre'smin guṇāṁstattvāntaraṁ viduḥ|
Bhuvanaṁ pṛthagevātra darśitaṁ guṇabhedataḥ||224||
Those very (te ete) guṇa-s (guṇāḥ) cause (pratanvate) an effect (kāryam) when they are agitated (kṣobham āpannāḥ). A different kind of effect (vijātīyam... kāryam) downward (adas) would not happen (na syāt) from something which is unagitated --expecting 'akṣubdhāt'-- (akṣubdhasya). It has been said (uktam eva) before (purā) (by me --in 8.253, etc.--) that (iti), in this scripture (śāstre asmin), (the sages) know (viduḥ) that the guṇa-s (guṇān) are another tattva or category (tattva-antaram).
From the division of the guṇa-s (guṇa-bhedataḥ), a separate (pṛthak eva) world (bhuvanam) has been here shown (atra darśitam)||223-224||
ईश्वरेच्छावशक्षुब्धलोलिकं पुरुषं प्रति।
भोक्तृत्वाय स्वतन्त्रेशः प्रकृतिं क्षोभयेद्भृशम्॥२२५॥
Īśvarecchāvaśakṣubdhalolikaṁ puruṣaṁ prati|
Bhoktṛtvāya svatantreśaḥ prakṛtiṁ kṣobhayedbhṛśam||225||
The Free Lord --he is Śrīkaṇṭha according to Jayaratha-- (svatantra-īśaḥ) vehemently (bhṛśam) agitates (kṣobhayedt) Prakṛti (prakṛtim) in order to produce a state of enjoyment (bhoktṛtvāya) with reference to (prati) Puruṣa --the individual soul-- (puruṣam) whose desire (for bhoga or enjoyment) has been agitated under the sway of Lord's Will (īśvara-icchā-vaśa-kṣubdha-lolikam)||225||
तेन यच्चोद्यते साङ्ख्यं मुक्ताणुं प्रति किं न सा।
सूते पुंसोऽविकारित्वादिति तन्नात्र बाधकम्॥२२६॥
Tena yaccodyate sāṅkhyaṁ muktāṇuṁ prati kiṁ na sā|
Sūte puṁso'vikāritvāditi tannātra bādhakam||226||
For that reason (tena), Sāṅkhya (sāṅkhyam) is asked (codyate) that (yad) "why (kim) does she --viz. Prakṛti-- not beget (na sā... sūte) (anything) with regard to (prati) a liberated soul --lit. liberated atom-- (mukta-aṇum) since Puruṣa does not change (whether he is liberated or in bondage) (puṁsaḥ avikāritvāt iti)?". That (tad) is not (na) something hindering (bādhakam) here --in this context-- (atra)||226||
गुणेभ्यो बुद्धितत्त्वं तत्सर्वतो निर्मलं ततः।
पुंस्प्रकाशः सवेद्योऽत्र प्रतिबिम्बत्वमार्छति॥२२७॥
Guṇebhyo buddhitattvaṁ tatsarvato nirmalaṁ tataḥ|
Puṁsprakāśaḥ savedyo'tra pratibimbatvamārchati||227||
The Buddhi category --the intellect, category 14-- (buddhi-tattvam) (is born) from the guṇa-s (guṇebhyaḥ). That --i.e. Buddhi-- (tad) (is) completely (sarvatas) pure (nirmalam). On that account (tatas), the light of Puruṣa (puṁs-prakāśaḥ) places (ārchati) (its) reflection (pratibimbatvam) here (atra) together with (that of) the knowable (or external object) --expecting 'savedyam'-- (sa-vedyaḥ)||227||
विषयप्रतिबिम्बं च तस्यामक्षकृतं बहिः।
अतद्द्वारं समुत्प्रेक्षाप्रतिभादिषु तादृशी॥२२८॥
वृत्तिर्बोधो भवेद्बुद्धेः सा चाप्यालम्बनं ध्रुवम्।
आत्मसंवित्प्रकाशस्य बोधोऽसौ तज्जडोऽप्यलम्॥२२९॥
Viṣayapratibimbaṁ ca tasyāmakṣakṛtaṁ bahiḥ|
Ataddvāraṁ samutprekṣāpratibhādiṣu tādṛśī||228||
Vṛttirbodho bhavedbuddheḥ sā cāpyālambanaṁ dhruvam|
Ātmasaṁvitprakāśasya bodho'sau tajjaḍo'pyalam||229||
And (ca) the reflection of the object (viṣaya-pratibimbam) in her --in Buddhi or intellect-- (tasyām) (can be either) external (bahis) —produced by the senses (akṣa-kṛtam)— (or) not through that --i.e. not through the senses-- (a-tad-dvāram), (e.g.) in poetical fancy, intuition, etc. (samutprekṣā-pratibhā-ādiṣu). Such (tādṛśī) function (vṛttiḥ... sā ca api) of Buddhi (buddheḥ) is (bhavet) bodha or consciousness (bodhaḥ). (Through) the fixed (dhruvam) foundation (ālambanam) of the Light of Self-consciousness (ātma-saṁvid-prakāśasya), that very (asau tad) bodha or consciousness (bodhaḥ), though (api) inert/insentient (jaḍaḥ), is able (to perceive objects) (alam)||228-229||
बुद्धेरहङ्कृत्तादृक्षे प्रतिबिम्बितपुंस्कृतेः।
प्रकाशे वेद्यकलुषे यदहंमननात्मता॥२३०॥
Buddherahaṅkṛttādṛkṣe pratibimbitapuṁskṛteḥ|
Prakāśe vedyakaluṣe yadahaṁmananātmatā||230||
From Buddhi or intellect (buddheḥ) (does arise) Ahaṅkāra or ego --category 15-- (ahaṅkṛt), which (yad) (is) the notion of 'I' (aham-manana-ātmatā) in the light (prakāśe) —that is turbid due to objectivity (vedya-kaluṣe)— of the activity of Puruṣa --viz. the individual soul-- reflected (pratibimbita-puṁs-kṛteḥ) in such (a Buddhi) (tādṛkṣe)||230||
Stanzas 231 to 240
तया पञ्चविधश्चैष वायुः संरम्भरूपया।
प्रेरितो जीवनाय स्यादन्यथा मरणं पुनः॥२३१॥
Tayā pañcavidhaścaiṣa vāyuḥ saṁrambharūpayā|
Prerito jīvanāya syādanyathā maraṇaṁ punaḥ||231||
This (eṣaḥ) fivefold (pañcavidhaḥ) vital air (vāyuḥ) is (syāt) impelled (preritaḥ), for (the preservation of) life (jīvanāya), by that (activity of Ahaṅkāra or ego appearing) in the form of arrogance (tayā... saṁrambha-rūpayā). Otherwise (anyathā) death (maraṇam) (will happen) again and again (punar)||231||
अत एव विशुद्धात्मस्वातन्त्र्याहंस्वभावतः।
अकृत्रिमादिदं त्वन्यदित्युक्तं कृतिशब्दतः॥२३२॥
Ata eva viśuddhātmasvātantryāhaṁsvabhāvataḥ|
Akṛtrimādidaṁ tvanyadityuktaṁ kṛtiśabdataḥ||232||
For this very reason (atas eva), (if instead of calling ego 'Ahaṅkāra' it is instead called 'Ahaṅkṛti', then) through the word 'kṛti' --lit. creation-- (kṛti-śabdataḥ) it is declared (uktam) that (iti) this (created ego) (idam) is certainly different --lit. another-- (tu anyat) from the inartificial nature of the 'I' (which is uncreated and an expression) of the completely Pure and Absolute Freedom (of the Great Lord) (viśuddha-ātma-svātantrya-aham-svabhāvataḥ... kṛtrimā)||232||
इत्ययं करणस्कन्धोऽहङ्कारस्य निरूपितः।
त्रिधास्य प्रकृतिस्कन्धः सात्त्वराजसतामसः॥२३३॥
Ityayaṁ karaṇaskandho'haṅkārasya nirūpitaḥ|
Tridhāsya prakṛtiskandhaḥ sāttvarājasatāmasaḥ||233||
In this way (iti), this (ayam) aspect of Ahaṅkāra --ego-- related to activity --some translate this expression 'karaṇaskandhaḥ' as 'instrument of cognition'-- (karaṇa-skandhaḥ) has been described (nirūpitaḥ). (Now it is time to analyze) its (asya) threefold (tridhā) aspect related to Prakṛti --some translate 'prakṛtiskandhaḥ' as 'material aspect'-- (prakṛti-skandhaḥ) which is sattvic, rajasic and tamasic --i.e. pertaining to sattva, rajas and tamas-- (sāttva-rājasa-tāmasaḥ)||233||
सत्त्वप्रधानाहङ्काराद्भोक्त्रंशस्पर्शिनः स्फुटम्।
मनोबुद्ध्यक्षषट्कं तु जातं भेदस्तु कथ्यते॥२३४॥
Sattvapradhānāhaṅkārādbhoktraṁśasparśinaḥ sphuṭam|
Manobuddhyakṣaṣaṭkaṁ tu jātaṁ bhedastu kathyate||234||
The group of six (consisting of) Manas --lit. mind, category 16-- and (five) Buddhīndriya-s/Jñānendriya-s --powers of perception, categories 17 to 21-- (manas-buddhyakṣa-ṣaṭkam tu) is evidently born (jātam) from the predominantly sattvic Ahaṅkāra (sattva-pradhāna-ahaṅkārāt) when it is in contact with the subjective portion --with the enjoyer-- (bhoktṛ-aṁśa-sparśinaḥ). (Now,) the difference (between an object arisen from Niyati --category 11-- or not --i.e. between an external object and an internal one manifested in the mind--) (bheda tu) is spoken about (kathyate)||234||
मनो यत्सर्वविषयं तेनात्र प्रविवक्षितम्।
सर्वतन्मात्रकर्तृत्वं विशेषणमहङ्कृतेः॥२३५॥
Mano yatsarvaviṣayaṁ tenātra pravivakṣitam|
Sarvatanmātrakartṛtvaṁ viśeṣaṇamahaṅkṛteḥ||235||
Manas --the mind, category 16-- (manas) contains in its sphere all the sense objects (yad sarvaviṣayam). On that account (tena), the meaning (pravivakṣitam) here (atra) (is) that the distinguishing feature (viśeṣaṇam) of Ahaṅkāra or ego (ahaṅkṛteḥ) (is) doership of all the Tanmātra-s --five subtle elements, categories 27 to 31; all in all, ego brings about all the five Tanmātra-s-- (sarva-tanmātra-kartṛtvam)||235||
बुद्ध्यहङ्कृन्मनः प्राहुर्बोधसंरभणैषणे।
करणं बाह्यदेवैर्यन्नैवाप्यन्तर्मुखैः कृतम्॥२३६॥
Buddhyahaṅkṛnmanaḥ prāhurbodhasaṁrabhaṇaiṣaṇe|
Karaṇaṁ bāhyadevairyannaivāpyantarmukhaiḥ kṛtam||236||
(The sages) said (prāhuḥ) that Buddhi, Ahaṅkāra and Manas --categories 14, 15 and 16-- (buddhi-ahaṅkṛt-manas) (constitute) the organ (karaṇam) related to bodha --lit. knowledge, in the sense of 'ascertainment'--, arrogance --in the sense of 'self-appropriation'-- and solicitation (bodha-saṁrabhaṇa-eṣaṇe). This activity --lit. which-- (yad) is not carried out (na eva api... kṛtam) by introverted external gods --i.e. by introverted external senses-- (bāhya-devaiḥ... antarmukhaiḥ)||236||
प्राणश्च नान्तःकरणं जडत्वात्प्रेरणात्मनः।
प्रयत्नेच्छाविबोधांशहेतुत्वादिति निश्चितम्॥२३७॥
Prāṇaśca nāntaḥkaraṇaṁ jaḍatvātpreraṇātmanaḥ|
Prayatnecchāvibodhāṁśahetutvāditi niścitam||237||
And (ca) the vital energy (prāṇaḥ) is not (na) the inner (psychic) organ --the triad of Buddhi, Ahaṅkāra and Manas-- (antaḥkaraṇam) because (the former) is inert/insentient (jaḍatvāt) (and) because the nature of (its --of the vital energy--) impelling is the cause of the aspects (known as) effort --related to Ahaṅkāra--, will --related to Manas-- and knowledge --related to Buddhi-- (preraṇa-ātmanaḥ... prayatna-icchā-vibodha-aṁśa-hetutvāt). This is decidedly so (iti niścitam)||237||
अवसायोऽभिमानश्च कल्पना चेति न क्रिया।
एकरूपा ततस्त्रित्वं युक्तमन्तःकृतौ स्फुटम्॥२३८॥
Avasāyo'bhimānaśca kalpanā ceti na kriyā|
Ekarūpā tatastritvaṁ yuktamantaḥkṛtau sphuṭam||238||
"Ascertainment --in Buddhi-- (avasāyaḥ), arrogance --self-appropriation, in Ahaṅkāra-- (abhimānaḥ) and (ca... ca) mental creation --in Manas-- (kalpanā... iti)" are not (na) an only activity (kriyā... eka-rūpā). For that reason (tatas), evidently (sphuṭam), it is proper (to affirm) (yuktam) that the inner (psychic) organ is threefold (tritvam... antaḥkṛtau)||238||
न च बुद्धिरसंवेद्या करणत्वान्मनो यथा।
प्रधानवदसंवेद्यबुद्धिवादस्तदुज्झितः॥२३९॥
Na ca buddhirasaṁvedyā karaṇatvānmano yathā|
Pradhānavadasaṁvedyabuddhivādastadujjhitaḥ||239||
And (ca) Buddhi (buddhiḥ) is not (na) imperceptible (asaṁvedyā) since it is sense organ (karaṇatvāt) as (yathā) Manas --the mind-- (manas). The doctrine (establishing that) the intellect is imperceptible (asaṁvedya-buddhi-vādaḥ) like Pradhāna/Prakṛti (pradhāna-vat) is devoid of that --i.e. it is devoid of the above reasoning that the intellect is perceptible since it is a sense organ as the mind-- (tad-ujjhitaḥ)||239||
शब्दतन्मात्रहेतुत्वविशिष्टा या त्वहङ्कृतिः।
सा श्रोत्रे करणं यावद्घ्राणे गन्धत्वभेदिता॥२४०॥
Śabdatanmātrahetutvaviśiṣṭā yā tvahaṅkṛtiḥ|
Sā śrotre karaṇaṁ yāvadghrāṇe gandhatvabheditā||240||
Ahaṅkāra (ahaṅkṛtiḥ... sā) distinguished as the cause of the Śabdatanmātra --sound-as-such, category 27-- (śabda-tanmātra-hetutva-viśiṣṭā yā) (is) the sense organ --it refers to Śrotrendriya, category 17-- (karaṇam) in the ear (śrotre), while (yāvat) when (Ahaṅkāra) is differentiated as smell (gandhatva-bheditā) resides in the nose (ghrāṇe)||240||
Stanzas 241 to 250
भौतिकत्वमतोऽप्यस्तु नियमाद्विषयेष्वलम्।
अहं शृणोमि पश्यामि जिघ्रामीत्यादिसंविदि॥२४१॥
अहन्तानुगमादाहङ्कारिकत्वं स्फुटं स्थितम्।
करणत्वमतो युक्तं कर्त्रंशस्पृक्त्वयोगतः॥२४२॥
कर्तुर्विभिन्नं करणं प्रेर्यत्वात्करणं कुतः।
करणान्तरवाञ्छायां भवेत्तत्रानवस्थितिः॥२४३॥
तस्मात्स्वातन्त्र्ययोगेन कर्ता स्वं भेदयन्वपुः।
कर्मांशस्पर्शिनं स्वांशं करणीकुरुते स्वयम्॥२४४॥
Bhautikatvamato'pyastu niyamādviṣayeṣvalam|
Ahaṁ śṛṇomi paśyāmi jighrāmītyādisaṁvidi||241||
Ahantānugamādāhaṅkārikatvaṁ sphuṭaṁ sthitam|
Karaṇatvamato yuktaṁ kartraṁśaspṛktvayogataḥ||242||
Karturvibhinnaṁ karaṇaṁ preryatvātkaraṇaṁ kutaḥ|
Karaṇāntaravāñchāyāṁ bhavettatrānavasthitiḥ||243||
Tasmātsvātantryayogena kartā svaṁ bhedayanvapuḥ|
Karmāṁśasparśinaṁ svāṁśaṁ karaṇīkurute svayam||244||
On this account (atas api), enough (alam) (of saying that the senses --Abhinavagupta refers to the indriya-s--) must be material (bhautikatvam... astu) due to (their being) restricted (niyamāt) to (their) objects (viṣayeṣu).
In the perceptions/experiences "I hear, I see, I smell, etc." (aham śṛṇomi paśyāmi jighrāmi ityādi-saṁvidi), a relationship with Ahaṅkāra or ego (āhaṅkārikatvam) clearly (sphuṭam) remains (sthitam) as it is in conformity with I-ness (ahantā-anugamāt).
For this reason (atas), it is proper (to affirm that) (yuktam) (their) state as instruments/means of action (karaṇatvam) (occurs) by means of (their) contact with a portion/aspect of the doer (kartṛ-aṁśa-spṛktva-yogatas). An instrument/means of action (karaṇam) which is separated (vibhinnam) from the doer (kartuḥ), since it would be something to be impelled (by something else) (preryatvāt), how (kutas) (could it be) an instrument/means of action (karaṇam)?
In the assumption of another instrument/means (of action) (karaṇa-antara-vāñchāyām), there would be (bhavet) in that context (tatra) infinite regress (anavasthitiḥ).
Therefore (tasmāt), the doer (kartā) by association with Absolute Freedom --or 'by means of Absolute Freedom'-- (svātantrya-yogena), differentiating (bhedayan) his own (svam) form --i.e. body-- (vapus), makes, by himself, his own portion which is in contact with the karmic portion --i.e. which is associated with objects such as sound, etc.-- into an instrument/means of action (karma-aṁśa-sparśinam sva-aṁśam karaṇī-kurute svayam)||241-244||
करणीकृततत्स्वांशतन्मयीभावनावशात्।
करणीकुरुतेऽत्यन्तव्यतिरिक्तं कुठारवत्॥२४५॥
Karaṇīkṛtatatsvāṁśatanmayībhāvanāvaśāt|
Karaṇīkurute'tyantavyatiriktaṁ kuṭhāravat||245||
(The doer) makes (something) like an ax which is totally different (from himself) into an instrument (karaṇī-kurute atyanta-vyatiriktam kuṭhāra-vat) through contemplation, (full of) identification, of that aspect of his which has already been transformed into an instrument (karaṇī-kṛta-tad-sva-aṁśa-tanmayī-bhāvanā-vaśāt)||245||
तेनाशुद्धैव विद्यास्य सामान्यं करणं पुरा।
ज्ञप्तौ कृतौ तु सामान्यं कला करणमुच्यते॥२४६॥
Tenāśuddhaiva vidyāsya sāmānyaṁ karaṇaṁ purā|
Jñaptau kṛtau tu sāmānyaṁ kalā karaṇamucyate||246||
On that account (tena), at first (purā), impure (aśuddhā eva) Vidyā --category 8-- (vidyā) (is) his --of the individual soul-- (asya) generic (sāmānyam) instrument (karaṇam) as regards cognition (jñaptau), but (tu) as regards activity (kṛtau) Kalā --category 7-- (kalā) is said to be (ucyate) (his) generic (sāmānyam) instrument (karaṇam)||246||
ननु श्रीमन्मतङ्गादौ कलायाः कर्तृतोदिता।
तस्यां सत्यां हि विद्याद्याः करणत्वार्हताजुषः॥२४७॥
Nanu śrīmanmataṅgādau kalāyāḥ kartṛtoditā|
Tasyāṁ satyāṁ hi vidyādyāḥ karaṇatvārhatājuṣaḥ||247||
And objection/doubt (nanu): In venerable Mataṅgatantra, etc. (śrīmat-mataṅga-ādau), (it is declared that) doership (kartṛtā) has arisen (uditā) from Kalā --category 7-- (kalāyāḥ), and when it --doership-- exists (tasyām satyām hi), Vidyā and so on (vidyā-ādyāḥ) become fit to be instruments (karaṇatva-arhatā-juṣaḥ)||247||
उच्यते कर्तृतैवोक्ता करणत्वे प्रयोजिका।
तया विना तु नान्येषां करणानां स्थितिर्यतः॥२४८॥
Ucyate kartṛtaivoktā karaṇatve prayojikā|
Tayā vinā tu nānyeṣāṁ karaṇānāṁ sthitiryataḥ||248||
(To refute/reply that objection/doubt,) it is stated (ucyate) (that) doership (kartṛtā eva) is said to be (uktā) the causal agent (prayojikā) which is present in the instrument (karaṇatve) --all in all, Kalā is present in the instrument--, because (yatas) without (vinā) it --without Kalā-- (tayā... tu), there is no existence (na... sthitiḥ) of other instruments (anyeṣām karaṇānām)||248||
अतः सामान्यकरणवर्गात्तत्र पृथक् कृता।
विद्यां विना हि नान्येषां करणानां निजा स्थितिः॥२४९॥
कलां विना न तस्याश्च कर्तृत्वे ज्ञातृता यतः।
कलाविद्ये ततः पुंसो मुख्यं तत्करणं विदुः॥२५०॥
Ataḥ sāmānyakaraṇavargāttatra pṛthak kṛtā|
Vidyāṁ vinā hi nānyeṣāṁ karaṇānāṁ nijā sthitiḥ||249||
Kalāṁ vinā na tasyāśca kartṛtve jñātṛtā yataḥ|
Kalāvidye tataḥ puṁso mukhyaṁ tatkaraṇaṁ viduḥ||250||
For this reason (atas), (such a doership --it refers to Kalā--) is there --in Mataṅgatantra, etc.-- considered (kṛtā) separately (pṛthak) from the group of generic instruments (sāmānya-karaṇa-vargāt).
Without (vinā) Vidyā --category 8-- (vidyām... hi) there is no such a thing like the existence itself (na... nijā sthitiḥ) of the other instruments (anyeṣām karaṇānām). Without (vinā) Kalā --category 7-- (kalām), there would not be (no existence) (na... ca) of her --i.e. of Vidyā-- (muestra) because (yatas) knowership (jñātṛtā) (exists) when there is doership (kartṛtve). For that reason (tatas), (the sages) know (viduḥ) that Kalā and Vidyā (kalā-vidye) (are) the main (mukhyam) instrument (tad karaṇam) of Puruṣa --category 12, the individual soul-- (puṁsaḥ)||249-250||
Stanzas 251 to 268
अत एव विहीनेऽपि बुद्धिकर्मेन्द्रियैः क्वचित्।
अन्धे पङ्गौ रूपगतिप्रकाशो न न भासते॥२५१॥
Ata eva vihīne'pi buddhikarmendriyaiḥ kvacit|
Andhe paṅgau rūpagatiprakāśo na na bhāsate||251||
For this very reason (atas eva), (whether) in a blind man (and he) (or) in a lame man (paṅgau), although (api) they are deprived of --in the sense of 'defficient', or the sentence would make no sense as there is no person completely lacking in Powers of perception and action-- (vihīne) Powers of perception and action (buddhi-karma-indriyaiḥ), (even so) the manifestation of form and movement (rūpa-gati-prakāśaḥ) does appear (na na bhāsate) sometimes (kvacid)||251||
किन्तु सामान्यकरणबलाद्वेद्येऽपि तादृशि।
रूपसामान्य एवान्धः प्रतिपत्तिं प्रपद्यते॥२५२॥
Kintu sāmānyakaraṇabalādvedye'pi tādṛśi|
Rūpasāmānya evāndhaḥ pratipattiṁ prapadyate||252||
Nonetheless (kintu), (their knowledge and action which is gotten) through the force of generic instruments (sāmānya-karaṇa-balāt) (is) also (api) regarding a knowable which is similarly (generic) (vedye api tādṛśi). (For example,) a blind man (andhaḥ) obtains (prapadyate) knowledge (pratipattim) regarding the generic properties of a form (rūpa-sāmānye eva)||252||
तत एव त्वहङ्कारात्तन्मात्रस्पर्शिनोऽधिकम्।
कर्मेन्द्रियाणि वाक्पाणिपायूपस्थाङ्घ्रि जज्ञिरे॥२५३॥
Tata eva tvahaṅkārāttanmātrasparśino'dhikam|
Karmendriyāṇi vākpāṇipāyūpasthāṅghri jajñire||253||
On that account (tatas eva tu), the Powers of action --categories 22 to 26-- (karma-indriyāṇi) —(called Powers of) speech, handling, excreting, sexual activity and restfulness (and) locomotion (vāk-pāṇi-pāya-upastha-aṅghri)— were born --Perfect tense here indicates remote past-- (jajñire) from Ahaṅkāra --ego, category 15-- (ahaṅkārāt) when they are in a closer contact with the subtle elements --Tanmātra-s, categories 27 to 31-- (tanmātra-sparśinaḥ adhikam)||253||
वच्म्याददे त्यजाम्याशु विसृजामि व्रजामि च।
इति याहङ्क्रिया कार्यक्षमा कर्मेन्द्रियं तु तत्॥२५४॥
Vacmyādade tyajāmyāśu visṛjāmi vrajāmi ca|
Iti yāhaṅkriyā kāryakṣamā karmendriyaṁ tu tat||254||
The Power(s) of action (karma-indriyam tu tad) (are) the activity of ego (ahaṅkriyā) which (yā) is able (to bring about) the effect (kārya-kṣamā) (represented by the following conjugations:) "I speak" (vacmi), "I take" (ādade), "I abandon" (tyajāmi), "I reject (visṛjāmi) quickly" (āśu) and (ca) "I move" (vrajāmi... iti)||254||
तेन च्छिन्नकरस्यास्ति हस्तः कर्मेन्द्रियात्मकः।
तस्य प्रधानाधिष्ठानं परं पञ्चाङ्गुलिः करः॥२५५॥
Tena cchinnakarasyāsti hastaḥ karmendriyātmakaḥ|
Tasya pradhānādhiṣṭhānaṁ paraṁ pañcāṅguliḥ karaḥ||255||
On that account (tena), the hand (hastaḥ) of someone whose hand has been cut off (chinna-karasya) continues to exist --lit. is/exists-- (asti) as the (respective) Power of action --in this case, as Pāṇīndriya or Power of handling, category 23-- (karma-indriya-ātmakaḥ).
The hand (karaḥ) consisting of five fingers (pañca-aṅguliḥ) (is) the main (param) (and) preeminent abode (pradhāna-adhiṣṭhānam) of that (Pāṇīndriya) (tasya)||255||
मुखेनापि यदादानं तत्र यत् करणं स्थितम्।
स पाणिरेव करणं विना किं सम्भवेत् क्रिया॥२५६॥
Mukhenāpi yadādānaṁ tatra yat karaṇaṁ sthitam|
Sa pāṇireva karaṇaṁ vinā kiṁ sambhavetkriyā||256||
Even (api) the act of taking (something) (yad ādānam) with the mouth (mukhena) (indicates) that (yad) an instrument (of action) (karaṇam) is (sthitam) there (tatra). It --the instrument (of action)-- (saḥ) (is) the Pāṇīndriya --category 23-- (pāṇiḥ eva). Without (vinā) an instrument (of action), (karaṇam) what (kim) activity (kriyā) would take place (sambhavet) --i.e. no activity would take place--||256||
तथाभावे तु बुद्ध्यक्षैरपि किं स्यात्प्रयोजनम्।
दर्शनं करणापेक्षं क्रियात्वादिति चोच्यते॥२५७॥
परैर्गमौ तु करणं नेष्यते चेति विस्मयः।
गमनोत्क्षेपणादीनि मुख्यं कर्मोपलम्भनम्॥२५८॥
पुनर्गुणः क्रिया त्वेषा वैयाकरणदर्शने।
क्रिया करणपूर्वेति व्याप्त्या करणपूर्वकम्॥२५९॥
ज्ञानं नादानमित्येतत्स्फुटमान्ध्यविजृम्भितम्।
तस्मात्कर्मेन्द्रियाण्याहुस्त्वग्वद्व्याप्तॄणि मुख्यतः॥२६०॥
तत्स्थाने वृत्तिमन्तीति मतङ्गे गुरवो मम।
नन्वन्यान्यपि कर्माणि सन्ति भूयांसि तत्कृते॥२६१॥
करणान्यपि वाच्यानि तथा चाक्षेष्वनिष्ठितिः।
नन्वेतत् खेटपालाद्यैर्निराकारि न कर्मणाम्॥२६२॥
यत्साधनं तदक्षं स्यात्किन्तु कस्यापि कर्मणः।
एतन्नास्मत्कृतप्रश्नतृष्णासन्तापशान्तये॥२६३॥
नह्यस्वच्छमितप्रायैर्जलैस्तृप्यन्ति बर्हिणः।
उच्यते श्रीमतादिष्टं शम्भुनात्र ममोत्तरम्॥२६४॥
स्वच्छसंवेदनोदारविकलाप्रबलीकृतम्।
इह कर्मानुसन्धानभेदादेकं विभिद्यते॥२६५॥
तत्रानुसन्धिः पञ्चात्मा पञ्च कर्मेन्द्रियाण्यतः।
त्यागायादानसम्पत्त्यै द्वयाय द्वितयं विना॥२६६॥
स्वरूपविश्रान्तिकृते चतुर्धा कर्म यद्बहिः।
पायुपाण्यङ्घ्रिजननं करणं तच्चतुर्विधम्॥२६७॥
अन्तं प्राणाश्रयं यत्तु कर्मात्र करणं हि वाक्।
उक्ताः समासतश्चैषां चित्राः कार्येषु वृत्तयः॥२६८॥
Tathābhāve tu buddhyakṣairapi kiṁ syātprayojanam|
Darśanaṁ karaṇāpekṣaṁ kriyātvāditi cocyate||257||
Parairgamau tu karaṇaṁ neṣyate ceti vismayaḥ|
Gamanotkṣepaṇādīni mukhyaṁ karmopalambhanam||258||
Punarguṇaḥ kriyā tveṣā vaiyākaraṇadarśane|
Kriyā karaṇapūrveti vyāptyā karaṇapūrvakam||259||
Jñānaṁ nādānamityetatsphuṭamāndhyavijṛmbhitam|
Tasmātkarmendriyāṇyāhustvagvadvyāptṝṇi mukhyataḥ||260||
Tatsthāne vṛttimantīti mataṅge guravo mama|
Nanvanyānyapi karmāṇi santi bhūyāṁsi tatkṛte||261||
Karaṇānyapi vācyāni tathā cākṣeṣvaniṣṭhitiḥ|
Nanvetat kheṭapālādyairnirākāri na karmaṇām||262||
Yatsādhanaṁ tadakṣaṁ syātkintu kasyāpi karmaṇaḥ|
Etannāsmatkṛtapraśnatṛṣṇāsantāpaśāntaye||263||
Nahyasvacchamitaprāyairjalaistṛpyanti barhiṇaḥ|
Ucyate śrīmatādiṣṭaṁ śambhunātra mamottaram||264||
Svacchasaṁvedanodāravikalāprabalīkṛtam|
Iha karmānusandhānabhedādekaṁ vibhidyate||265||
Tatrānusandhiḥ pañcātmā pañca karmendriyāṇyataḥ|
Tyāgāyādānasampattyai dvayāya dvitayaṁ vinā||266||
Svarūpaviśrāntikṛte caturdhā karma yadbahiḥ|
Pāyupāṇyaṅghrijananaṁ karaṇaṁ taccaturvidham||267||
Antaḥ prāṇāśrayaṁ yattu karmātra karaṇaṁ hi vāk|
Uktāḥ samāsataścaiṣāṁ citrāḥ kāryeṣu vṛttayaḥ||268||
But (tu) if it were so --i.e. if someone could perform an activity without any instrument of action-- (tathā-bhāve), (then) what (kim) would be (syāt) the use (prayojanam) of the Powers of perception (buddhi-akṣaiḥ api)? --all in all, if someone can do all that without Powers of action, he should go ahead and go even without Powers of perception--.
And (ca) others say (ucyate... paraiḥ) that (iti) sight (darśanam) depends on/requires an organ of sense (karaṇa-apekṣam) since it is an activity (kriyātvāt), but (tu) an organ of sense (karaṇam) is not wished --i.e. is not required-- (na iṣyate ca) with reference to walking (gamau... iti). (This viewpoint is) a surprise --i.e. it is surprising-- (vismayaḥ).
(According to others,) walking, tossing up, etc. (gamana-utkṣepaṇa-ādīni) (are) the main (mukhyam) (kinds of) action (karma), however (punar), the act of perceiving (upalambhanam) (is) a quality (of the individual soul) (guṇaḥ). But (tu) according to the viewpoint of the grammarians (vaiyākaraṇa-darśane), this (eṣā) (is) an activity (kriyā).
(The followers of Nyāya maintain that) knowledge --viz. cognition, perception-- (jñānam) is preceded by an instrument (of action) (karaṇa-pūrvakam) according to invariable concomitance (vyāptyā): "Activity (kriyā) is preceded by an instrument (of action) (karaṇa-pūrvā iti)". (But they maintain that) "the act of taking (ādānam) is not (preceded by an instrument of action) (na... iti)". This (this) (is) evidently (sphuṭam) a manifestation of (their) blindness (āndhya-vijṛmbhitam)!
Therefore (tasmāt), my (mama) Guru-s (guravaḥ) in Mataṅgatantra (mataṅge) said (āhuḥ) that the Powers of action (karma-indriyāṇi), such as the Tvagindriya --the power of feeling by touch, category 18-- (tvak-vat), pervade (vyāptṝṇi) (the whole body, but) mainly (mukhyatas) "function (vṛttimanti) in their place (tad-sthāne... iti)".
An objection/doubt (nanu): There are (santi) also (api) many (bhūyāṁsi) other (anyāni) actions (karmāṇi), therefore (tad-kṛte), even (api) (more) instruments of action --i.e. (more) Karmendriya-s or Powers of action-- (karaṇāni) are said (to exist) (vācyāni), and (ca) so (tathā) there is no end (aniṣṭhitiḥ) for (the number) of Karmendriya-s --lit. organs of sense-- (akṣeṣu).
Of course (nanu), this (etad) has been refuted --lit. censured-- (nirākāri) by Kheṭapāla, etc. (kheṭapāla-ādyaiḥ) (mentioning that) not (na) (every) means (sādhanam tad) which (yad) (is used to perform) actions (karmaṇām) is (syāt) a Karmendriya --lit. an organ of sense-- (akṣam). (This is) however (kintu) (true) in the case of some actions (kasya api karmaṇaḥ).
This (reply) (etad) is not (na) (enough) to appease the torment/agony coming from the thirst (aroused) by the question asked to us (asmad-kṛta-praśna-tṛṣṇā-santāpa-śāntaye). Peacocks (barhiṇaḥ) do not become satiated (na hi... tṛpyanti) with water (jalaiḥ) which is mostly little and turbid (asvaccha-mita-prāyaiḥ)!
My (mama) reply (uttaram) is expressed (ucyate) here (atra) (such as it was) said (to me) (ādiṣṭam) by venerable Śambhunātha (śrīmatā... śambhunā), strengthened by the noble expansion of Pure Consciousness (svaccha-saṁvedana-udāra-vikalā-prabalīkṛtam).
Here (iha), (although) action (karma) is one (ekam), it is divided (vibhidyate) by the difference in the intentions (anusandhāna-bhedāt). There (tatra), the intention (anusandhiḥ) (is) fivefold (pañca-ātmā) (and) on this account (atas) the Karmendriya-s or Powers of action (karma-indriyāṇi) (are) five (pañca).
The fourfold (caturdhā) action (karma) that (yad) (is) external (bahis) (is that which is done) for leaving (tyāgāya), for the success in taking (ādāna-sampattyai), for both (dvayāya) (and) for the One who produces a repose in (one's own) essential nature (svarūpa-viśrānti-kṛte) without (vinā) the two (dvitayam). (Those four actions are related to) the fourfold instrument of action (karaṇam tad caturvidham): Powers of excreting, handling, locomotion and sexual activity and restfulness --categories 25, 23, 24 and 26-- (pāyu-pāṇi-aṅghri-jananam). But (tu) the action (karma) which (yad) is internal (antam) rest on the vital energy (prāṇa-āśrayam). Here (atra), (its) instrument of action (karaṇaṁ hi) (is) the power of speaking --category 22-- (vāk).
The various (citrāḥ) functions (vṛttayaḥ) with reference to (the different) tasks (kāryeṣu) of these (Karmendriya-s) (eṣām) have been concisely mentioned (uktāḥ samāsatas ca)||257-268||
Stanzas 269 to 270
तदेतद्व्यतिरिक्तं हि न कर्म क्वापि दृश्यते।
तत्कस्यार्थे प्रकल्प्येयमिन्द्रियाणामनिष्ठितिः॥२६९॥
Tadetadvyatiriktaṁ hi na karma kvāpi dṛśyate|
Tatkasyārthe prakalpyeyamindriyāṇāmaniṣṭhitiḥ||269||
Therefore (tad), no action (na karma) is seen (dṛśyate) anywhere (kva api) apart from this (etad-vyatiriktam hi). In that case (tad), what is the use --i.e. why?-- (kasya arthe) of imagining (prakalpya) this (iyam) endless number (aniṣṭhitiḥ) of indriya-s (indriyāṇām)?||269||
एतत्कर्तव्यचक्रं तदसाङ्कर्येण कुर्वते।
अक्षाणि सहवृत्त्या तु बुद्ध्यन्ते सङ्करं जडाः॥२७०॥
Etatkartavyacakraṁ tadasāṅkaryeṇa kurvate|
Akṣāṇi sahavṛttyā tu buddhyante saṅkaraṁ jaḍāḥ||270||
The senses --i.e. the indriya-s-- (akṣāṇi) perform (kurvate) this (etad) group of duties/tasks (kartavya-cakram) without mixture of those (duties/tasks) (tad-asāṅkaryeṇa). But (tu) the fools (jaḍāḥ) perceive --expecting 'budhyante'-- (buddhyante) intermixture (saṅkaram) while they --the indriya-s-- work together (sahavṛttyā)||270||
Stanzas 271 to 288
उक्त इन्द्रियवर्गोऽयमहङ्कारात्तु राजसात्।
तमःप्रधानाहङ्काराद्भोक्त्रंशच्छादनात्मनः॥२७१॥
भूतादिनाम्नस्तन्मात्रपञ्चकं भूतकारणम्।
मनोबुद्ध्यक्षकर्माक्षवर्गस्तन्मात्रवर्गकः॥२७२॥
इत्यत्र राजसाहङ्कृद्योगः संश्लेषको द्वये।
अन्ये त्वाहुर्मनो जातं राजसाहङ्कृतेर्यतः॥२७३॥
समस्तेन्द्रियसञ्चारचतुरं लघु वेगवत्।
अन्ये तु सात्त्विकात्स्वान्तं बुद्धिकर्मेन्द्रियाणि तु॥२७४॥
राजसाद्ग्राहकग्राह्यभागस्पर्शीनि मन्वते।
खेटपालास्तु मन्यन्ते कर्मेन्द्रियगणः स्फुटम्॥२७५॥
राजसाहङ्कृतेर्जातो रजसः कर्मता यतः।
श्रीपूर्वशास्त्रे तु मनो राजसात्सात्त्विकात्पुनः॥२७६॥
इन्द्रियाणि समस्तानि युक्तं चैतद्विभाति नः।
तथाहि बाह्यवृत्तीनामक्षाणां वृत्तिभासने॥२७७॥
आलोचने शक्तिरन्तर्योजने मनसः पुनः।
उक्तं च गुरुणा कुर्यान्मनोऽनुव्यवसायि सत्॥२७८॥
तद्द्वयालम्बना मातृव्यापारात्मक्रिया इति।
तान्मात्रस्तु गणो ध्वान्तप्रधानाया अहङ्कृतेः॥२७९॥
अत्राविवादः सर्वस्य ग्राह्योपक्रम एव हि।
पृथिव्यां सौरभान्यादिविचित्रे गन्धमण्डले॥२८०॥
यत्सामान्यं हि गन्धत्वं गन्धतन्मात्रनाम तत्।
व्यापकं तत एवोक्तं सहेतुत्वात्तु न ध्रुवम्॥२८१॥
स्वकारणे तिरोभूतिर्ध्वंसो यत्तेन नाध्रुवम्।
एवं रसादिशब्दान्ततन्मात्रेष्वपि योजना॥२८२॥
विशेषाणां यतोऽवश्यं दशा प्रागविशेषिणी।
क्षुभितं शब्दतन्मात्रं चित्राकाराः श्रुतीर्दधत्॥२८३॥
नभः शब्दोऽवकाशात्मा वाच्याध्याससहो यतः।
तदेतत्स्पर्शतन्मात्रयोगात्प्रक्षोभमागतम्॥२८४॥
वायुतामेति तेनात्र शब्दस्पर्शोभयात्मता।
अन्ये त्वाहुर्ध्वनिः खैकगुणस्तदपि युज्यते॥२८५॥
यतो वायुर्निजं रूपं लभते न विनाम्बरात्।
उत्तरोत्तरभूतेषु पूर्वपूर्वस्थितिर्यतः॥२८६॥
तत एव मरुद्व्योम्नोरवियोगो मिथः स्मृतः।
शब्दस्पर्शौ तु रूपेण समं प्रक्षोभमागतौ॥२८७॥
तेजस्तत्त्वं त्रिभिर्धर्मैः प्राहुः पूर्ववदेव तत्।
तैस्त्रिभिः सरसैरापः सगन्धैर्भूरिति क्रमः॥२८८॥
Ukta indriyavargo'yamahaṅkārāttu rājasāt|
Tamaḥpradhānāhaṅkārādbhoktraṁśacchādanātmanaḥ||271||
Bhūtādināmnastanmātrapañcakaṁ bhūtakāraṇam|
Manobuddhyakṣakarmākṣavargastanmātravargakaḥ||272||
Ityatra rājasāhaṅkṛdyogaḥ saṁśleṣako dvaye|
Anye tvāhurmano jātaṁ rājasāhaṅkṛteryataḥ||273||
Samastendriyasañcāracaturaṁ laghu vegavat|
Anye tu sāttvikātsvāntaṁ buddhikarmendriyāṇi tu||274||
Rājasādgrāhakagrāhyabhāgasparśīni manvate|
Kheṭapālāstu manyante karmendriyagaṇaḥ sphuṭam||275||
Rājasāhaṅkṛterjāto rajasaḥ karmatā yataḥ|
Śrīpūrvaśāstre tu mano rājasātsāttvikātpunaḥ||276||
Indriyāṇi samastāni yuktaṁ caitadvibhāti naḥ|
Tathāhi bāhyavṛttīnāmakṣāṇāṁ vṛttibhāsane||277||
Ālocane śaktirantaryojane manasaḥ punaḥ|
Uktaṁ ca guruṇā kuryānmano'nuvyavasāyi sat||278||
Taddvayālambanā mātṛvyāpārātmakriyā iti|
Tānmātrastu gaṇo dhvāntapradhānāyā ahaṅkṛteḥ||279||
Atrāvivādaḥ sarvasya grāhyopakrama eva hi|
Pṛthivyāṁ saurabhānyādivicitre gandhamaṇḍale||280||
Yatsāmānyaṁ hi gandhatvaṁ gandhatanmātranāma tat|
Vyāpakaṁ tata evoktaṁ sahetutvāttu na dhruvam||281||
Svakāraṇe tirobhūtirdhvaṁso yattena nādhruvam|
Evaṁ rasādiśabdāntatanmātreṣvapi yojanā||282||
Viśeṣāṇāṁ yato'vaśyaṁ daśā prāgaviśeṣiṇī|
Kṣubhitaṁ śabdatanmātraṁ citrākārāḥ śrutīrdadhat||283||
Nabhaḥ śabdo'vakāśātmā vācyādhyāsasaho yataḥ|
Tadetatsparśatanmātrayogātprakṣobhamāgatam||284||
Vāyutāmeti tenātra śabdasparśobhayātmatā|
Anye tvāhurdhvaniḥ khaikaguṇastadapi yujyate||285||
Yato vāyurnijaṁ rūpaṁ labhate na vināmbarāt|
Uttarottarabhūteṣu pūrvapūrvasthitiryataḥ||286||
Tata eva marudvyomnoraviyogo mithaḥ smṛtaḥ|
Śabdasparśau tu rūpeṇa samaṁ prakṣobhamāgatau||287||
Tejastattvaṁ tribhirdharmaiḥ prāhuḥ pūrvavadeva tat|
Taistribhiḥ sarasairāpaḥ sagandhairbhūriti kramaḥ||288||
This (ayam) group of indriya-s (indriya-vargaḥ) is said to (uktaḥ) (arise) from rajasic Ahaṅkāra --ego, category 15-- (ahaṅkārāt tu rājasāt).
The group of five Tanmātra-s --subtle elements, categories 27 to 31-- (tanmātra-pañcakam), which is the cause of the (five) gross elements (bhūta-kāraṇam), (emerge) from Ahaṅkāra when predominantly tamasic (tamas-pradhāna-ahaṅkārāt), whose nature is covering the subjective aspect (bhoktṛ-aṁśa-chādana-ātmanaḥ) (and) whose name is Bhūtādi --lit. 'starting with the gross elements'; it is the state when tamas predominates over sattva and rajas-- (bhūta-ādi-nāmnaḥ).
(According to some, there are two groups:) "The group (constituted by) Manas --mind--, Jñānendriya-s and Karmendriya-s (manas-buddhyakṣa-karmākṣa-vargaḥ), (and) the group (constituted by) Tanmātra-s --subtle elements-- (tanmātra-vargakaḥ... iti)". Here (atra), (their) association with rajasic Ahaṅkāra --ego-- (rājasa-ahaṅkṛt-yogaḥ) connects the two (groups) (saṁśleṣakaḥ dvaye).
But (tu) others (anye) said (āhuḥ) (that) Manas (manas) has been born (jātam) from rajasic Ahaṅkāra (rājasa-ahaṅkṛteḥ) because (yatas) it is skilful in moving through all the indriya-s (samasta-indriya-sañcāra-caturam), light (laghu) (and) fast/impetuous (vegavat). However (tu), others (anye) think (manvate) that one's own inner (Manas) (svāntam) (has been born) from sattvic (Ahaṅkāra) (sāttvikāt) while --lit. 'but'-- (tu) the Jñānendriya-s and Karmendriya-s --ten Powers of perception and action, categories 17 to 26-- (buddhi-karma-indriyāṇi) —which are in contact with the subjective and objective aspects (grāhaka-grāhya-bhāga-sparśīni)— (have been born) from rajasic (Ahaṅkāra) (rājasāt).
But (tu) the followers of Kheṭapāla (kheṭapālāḥ) think (manyante) that the group of Karmendriya-s (karma-indriya-gaṇaḥ) has been evidently born (sphuṭam... jātaḥ) from rajasic Ahaṅkāra (rājasa-ahaṅkṛteḥ) since (yatas) activity (karmatā) belongs to rajas (rajasaḥ).
But (tu) in venerable Mālinīvijayottaratantra (śrī-pūrva-śāstre), Manas --mind, category 16-- (manas) (comes) from rajasic (Ahaṅkāra) (rājasāt) (while,) on the other hand (punar), all (samastāni) the indriya-s (indriyāṇi) (come) from sattvic (Ahaṅkāra) (sāttvikāt). This (etad) (viewpoint) appears (vibhāti) to me (nas) to be (totally) suitable (yuktam ca).
In that manner (tathā hi), the power (śaktiḥ) of the indriya-s whose functions are external (bāhya-vṛttīnām akṣāṇām) has to do with perception/apprehension (ālocane) when their operation/action/movement becomes manifested (vṛtti-bhāsane). On the other hand (punar), (the power) of Manas (manasaḥ) has to do with internally uniting (perception) (antar-yojane).
And (ca) it has been said (uktam) by the Guru --by Utpaladeva-- (guruṇā) (that) Manas (manas), (firstly reacting to what it perceives,) is what determines (anuvyavasāyi sat) (and) produces (kuryāt) (kalpanā-s or mental processes which are) "activities related to the operation of the knower or perceiver (mātṛ-vyāpāra-ātma-kriyāḥ) based on those two --in the unity of the subject and the diversity of the object-- (tad-dvaya-ālambanāḥ... iti)".
Nonetheless (tu), the group of Tanmātra-s --subtle elements, categories 27 to 31-- (tānmātraḥ... gaṇaḥ) (emerges) from predominantly tamasic --lit. dark-- Ahaṅkāra (dhvānta-pradhānāyāḥ ahaṅkṛteḥ).
Everybody agrees --i.e. nobody dissents-- (avivādaḥ sarvasya) (that) here (atra) objectivity begins (grāhya-upakramaḥ) indeed (eva hi).
That (tad) smell (gandhatvam) which (yad) is generic (sāmānyam hi), (which is present) in the group of smells (gandha-maṇḍale) that is diversified in fragances, the other --bad smells--, etc. (saurabha-anya-ādi-vicitre), (i.e. which is present) in the earth element --category 36-- (pṛthivyām), is called the Gandhatanmātra --Odor-as-such, category 31-- (gandha-tanmātra-nāma).
For that very reason (tatas eva), (gandhatva or generic smell) is said to be (uktam) pervasive (vyāpakam), but (tu) since it has a cause (sa-hetutvāt) it is not stable/permanent (na dhruvam). As (yad) (its) destruction (dhvaṁsaḥ) (is) disappearance (tirobhūtiḥ) into its cause (svakāraṇe), it is not unstable/impermanent (na adhruvam).
The same can also be applied --lit. application in this way too-- (evam... api yojanā) with reference to the other (four) Tanmātra-s starting with Rasa --Flavor-as-such, category 30-- and ending in Śabda --Sound-as-such, category 27-- (rasa-ādi-śabda-anta-tanmātreṣu).
(Why?) Because (yatas) a state (daśā) devoid of distinctions (aviśeṣiṇī) (lies) necessarily (avaśyam) before (prāk) the distinguishing features --'viśeṣebhyaḥ', in Ablative case, is more usually seen-- (viśeṣāṇām).
Agitated (kṣubhitam) Śabdatanmātra --Sound-as-such, category 27-- (śabda-tanmātram) (becomes) the ether element --category 32-- (nabhas) which holds (dadhat) the sounds in their different forms (citra-ākārāḥ śrutīḥ). (Why?) Because (yatas) sound (śabdaḥ) (is) space (avakāśa-ātmā) (and) causes the superimposition of those things denoted by words (vācya-adhyāsa-sahaḥ). (When) that very (Śabdatanmātra) (tad etad) becomes agitated (prakṣobham āgatam) through the association with Sparśatanmātra --Touch-as-such, category 28-- (sparśa-tanmātra-yogāt), it becomes the air element --category 33-- (vāyutām eti). On that account (tena), here --in the case of the air element-- (atra) (there is) a nature which is both sound and touch (śabda-sparśa-ubhaya-ātmatā).
But (tu) others (anye) said (āhuḥ) (that) sound (dhvaniḥ) has only the quality of the ether --also called 'space'-- (kha-eka-guṇaḥ). That (tad) is also right/proper (api yujyate), because (yatas) the air element (vāyuḥ) does not acquire (labhate) his own nature (nijam rūpam) without (vinā) ether (ambarāt). (Why?) Because (yatas) each of the previous states (pūrva-pūrva-sthitiḥ) (dwells) in each of the subsequent gross elements (uttara-uttara-bhūteṣu). For that very reason (tatas eva), absence of mutual separation --lit. 'absence of separation mutually'-- (aviyogaḥ mithas) is said to there be (smṛtaḥ) between the air element and the ether (marut-vyomnoḥ).
But (tu) (when) Śabdatanmātra and Sparśatanmātra (śabda-sparśau) become agitated (prakṣobham āgatau) together (samam) with Rūpatanmātra --Color-as-such, category 29-- (rūpeṇa), (they become) the category Tejas --i.e. the fire element, category 34-- (tejas-tattvam) which is furnished with (those) three qualities (tribhiḥ dharmaiḥ). (The sages) said (prāhuḥ) (that for the last two gross elements) that (process) (tad) (is) like before (pūrva-vat eva), (viz.) the water element --category 35-- (āpas) (is created) by those three --i.e. Śabdatanmātra, Sparśatanmātra and Rūpatanmātra-- (taiḥ tribhiḥ) in conjunction with Rasatanmātra --Flavor-as-such, category 30-- (sa-rasaiḥ). (And finally,) the earth element --category 36-- (bhūḥ) (is created by those four --Śabdatanmātra, Sparśatanmātra, Rūpatanmātra and Rasatanmātra--) in conjunction with Gandhatanmātra --Odor-as-such, category 31-- (sa-gandhaiḥ). This is the order (iti kramaḥ)||271-288||
Stanzas 289 to 290
तत्र प्रत्यक्षतः सिद्धो धरादिर्गुणसञ्चयः।
नहि गन्धादिधर्मौघव्यतिरिक्ता विभाति भूः॥२८९॥
Tatra pratyakṣataḥ siddho dharādirguṇasañcayaḥ|
Nahi gandhādidharmaughavyatiriktā vibhāti bhūḥ||289||
Here (atra), through direct perception (pratyakṣataḥ), earth element, etc. (dharā-ādiḥ) are proved (siddhaḥ) to consist of an aggregate of qualities (guṇa-sañcayaḥ).
The earth element (bhūḥ) does not at all appear (na hi... vibhāti) separately from the group of qualities such as smell, etc. (gandha-ādi-dharma-ogha-vyatiriktā)||289||
यथा गुणगुणिद्वैतवादिनामेकमप्यदः।
चित्रं रूपं पटे भाति क्रमाद्धर्मास्तथा भुवि॥२९०॥
Yathā guṇaguṇidvaitavādināmekamapyadaḥ|
Citraṁ rūpaṁ paṭe bhāti kramāddharmāstathā bhuvi||290||
Just as (yathā) in the case of those who follow the doctrine of duality between a quality and that which qualifies (guṇa-guṇi-dvaita-vādinām), that (adas) single (ekam api) varied (citram) color (rūpam) on a cloth (paṭe) becomes visible (bhāti) gradually (kramāt), so also (tathā) the qualities (dharmāḥ) (behave) within the earth element (bhuvi)||290||
Stanzas 291 to 304
यथा च विस्तृते वस्त्रे युगपद्भाति चित्रता।
तथैव योगिनां धर्मसामस्त्येनावभाति भूः॥२९१॥
Yathā ca vistṛte vastre yugapadbhāti citratā|
Tathaiva yogināṁ dharmasāmastyenāvabhāti bhūḥ||291||
And (ca) just as (yathā) variety (citratā) appears (bhāti) at the same time (yugapad) on a expanded cloth (vistṛte vastre), so also (tathā eva) the earth element (bhūḥ) shines forth (avabhāti) to the yogī-s (yoginām) as a totality of qualities (dharma-sāmastyena)||291||
गन्धादिशब्दपर्यन्तचित्ररूपा धरा ततः।
उपायभेदाद्भात्येषा क्रमाक्रमविभागतः॥२९२॥
Gandhādiśabdaparyantacitrarūpā dharā tataḥ|
Upāyabhedādbhātyeṣā kramākramavibhāgataḥ||292||
On that account (tatas), the earth element (dharā) has a varied nature (containing qualities) starting with smell and ending in sound (gandha-ādi-śabda-paryanta-citra-rūpā). This (earth element) (eṣā) appears (bhāti), according to the different means (upāya-bhedāt), to be endowed with the divisions of succession or absence of succession (krama-akrama-vibhāgataḥ)||292||
तत एव क्रमव्यक्तिकृतो धीभेद उच्यते।
षष्ठीप्रयोगो धीभेदाद्भेद्यभेदकता तथा॥२९३॥
Tata eva kramavyaktikṛto dhībheda ucyate|
Ṣaṣṭhīprayogo dhībhedādbhedyabhedakatā tathā||293||
For that very reason (tatas eva), the difference in the conceptions (dhī-bhedaḥ) is said to be (ucyate) made by the manifestation of succession (krama-vyakti-kṛtaḥ). Because of the difference in the conceptions (dhī-bhedāt), the Genitive case is used (ṣaṣṭhī-prayogaḥ). So (tathā), (there is) a condition of differentiated and differentiating --i.e. something which is differentiated and something which differentiates-- (bhedya-bhedakatā)||293||
तेन धर्मातिरिक्तोऽत्र धर्मी नाम न कश्चन।
तत्रानेकप्रकाराः स्युर्गन्धरूपरसाः क्षितौ॥२९४॥
संस्पर्शः पाकजोऽनुष्णाशीतः शब्दो विचित्रकः।
शौक्ल्यं माधुर्यशीतत्वे चित्राः शब्दाश्च वारिणि॥२९५॥
शुक्लभास्वरतोष्णत्वं चित्राः शब्दाश्च पावके।
अपाकजश्चाशीतोष्णो ध्वनिश्चित्रश्च मारुते॥२९६॥
वर्णात्मको ध्वनिः शब्दप्रतिबिम्बान्यथाम्बरे।
यत्तु न स्पर्शवद्धर्मः शब्द इत्यादि भण्यते॥२९७॥
काणादैस्तत्स्वप्रतीतिविरुद्धं केन गृह्यताम्।
पटहे ध्वनिरित्येव भात्यबाधितमेव यत्॥२९८॥
न च हेतुत्वमात्रेण तदादानत्ववेदनात्।
श्रोत्रं चास्मन्मतेऽहङ्कृत्कारणं तत्र तत्र तत्॥२९९॥
वृत्तिभागीति तद्देशं शब्दं गृह्णात्यलं तथा।
यस्त्वाह श्रोत्रमाकाशं कर्णसंयोगभेदितम्॥३००॥
शब्दजः शब्द आगत्य शब्दबुद्धिं प्रसूयते।
तस्य मन्देऽपि मुरजध्वनावाकर्णके सति॥३०१॥
अमुत्र श्रुतिरेषेति दूरे संवेदनं कथम्।
नहि शब्दजशब्दस्य दूरादूररवोदितेः॥३०२॥
श्रोत्राकाशगतस्यास्ति दूरादूरस्वभावता।
न चासौ प्रथमः शब्दस्तावद्व्यापीति युज्यते॥३०३॥
तत्रस्थैः सह तीव्रात्मा श्रूयमाणस्त्वनेन तु।
कथं श्रूयेत मन्दः सन्नहि धर्मान्तराश्रयः॥३०४॥
Tena dharmātirikto'tra dharmī nāma na kaścana|
Tatrānekaprakārāḥ syurgandharūparasāḥ kṣitau||294||
Saṁsparśaḥ pākajo'nuṣṇāśītaḥ śabdo vicitrakaḥ|
Śauklyaṁ mādhuryaśītatve citrāḥ śabdāśca vāriṇi||295||
Śuklabhāsvaratoṣṇatvaṁ citrāḥ śabdāśca pāvake|
Apākajaścāśītoṣṇo dhvaniścitraśca mārute||296||
Varṇātmako dhvaniḥ śabdapratibimbānyathāmbare|
Yattu na sparśavaddharmaḥ śabda ityādi bhaṇyate||297||
Kāṇādaistatsvapratītiviruddhaṁ kena gṛhyatām|
Paṭahe dhvanirityeva bhātyabādhitameva yat||298||
Na ca hetutvamātreṇa tadādānatvavedanāt|
Śrotraṁ cāsmanmate'haṅkṛtkāraṇaṁ tatra tatra tat||299||
Vṛttibhāgīti taddeśaṁ śabdaṁ gṛhṇātyalaṁ tathā|
Yastvāha śrotramākāśaṁ karṇasaṁyogabheditam||300||
Śabdajaḥ śabda āgatya śabdabuddhiṁ prasūyate|
Tasya mande'pi murajadhvanāvākarṇake sati||301||
Amutra śrutireṣeti dūre saṁvedanaṁ katham|
Nahi śabdajaśabdasya dūrādūraravoditeḥ||302||
Śrotrākāśagatasyāsti dūrādūrasvabhāvatā|
Na cāsau prathamaḥ śabdastāvadvyāpīti yujyate||303||
Tatrasthaiḥ saha tīvrātmā śrūyamāṇastvanena tu|
Kathaṁ śrūyeta mandaḥ sannahi dharmāntarāśrayaḥ||304||
Due to that (tena), there is no (entity) called 'bearer of qualities' (dharmī nāma na kaścana) here (atra) which is separate from the qualities (dharma-atiriktaḥ).
There (tatra), in the earth element --category 36-- (kṣitau), smell, color and flavor (gandha-rūpa-rasāḥ) are (syuḥ) of many kinds (aneka-prakārāḥ). (In the earth element,) touch (saṁsparśaḥ) (is) a derivative --lit. produced by cooking-- (pākajaḥ) that is neither hot nor cold (an-uṣṇa-a-śītaḥ), (and) sound (śabdaḥ) (is) diversified (vicitrakaḥ). In the water element --category 35-- (vāriṇi) (there is) clearness (śauklyam), sweetness and coldness (mādhurya-śītatve), and (ca) sounds (śabdāḥ) are varied (citrāḥ). In the fire element --category 34-- (pāvake) (there is) clearness, brightness and heat (śukla-bhāsvaratā-uṣṇatvam), and (ca) sounds (śabdāḥ) are varied (citrāḥ). In the air element --category 33-- (mārute) (touch) is not a derivative --i.e. is natural-- (apākajaḥ ca), neither cold nor hot (aśīta-uṣṇaḥ), and (ca) sound (dhvaniḥ) (is) varied (citraḥ). In the ether element --category 32-- (ambare) (there is) sound (dhvaniḥ) consisting of letters (varṇa-ātmakaḥ) and (atha) the echoes of sound (śabda-pratibimbāni).
It is said (bhaṇyate) by the followers of Kaṇāda --the founder of the Vaiśeṣika school-- (kāṇādaiḥ) that (yad tu) sound (śabdaḥ), unlike touch --lit. not like touch-- (na sparśa-vat) (is) a quality (only belonging to the earth element) (dharmaḥ), etc. (iti-ādi). Who would accept that (statement) --lit. let that (statement) be accepted by whom!-- (tad... kena gṛhyatām) which opposes to one's own experience (sva-pratīti-viruddham)?
That which (yad) becomes visible (bhāti) (and) is not contradictory (abādhitam eva) (is) that (iti eva) sound (dhvaniḥ) (is) in the drum (paṭahe).
(This happens) because there is no perception/sensation of receiving it --i.e. the sound-- (na ca... tad-ādānatva-vedanāt) only because (the drum is its) cause (hetutva-mātreṇa).
In my opinion (asmad-mate), the cause (kāraṇam) of the Śrotrendriya --power of hearing, category 17, expecting 'śrotrasya'-- (śrotram ca) (is) Ahaṅkāra --ego, category 15-- (ahaṅkṛt). It (tad) functions (vṛttibhāgi) here and there (tatra tatra). So (iti... tathā), it is able to perceive --in my humble opinion, although it is correct to use "alam" meaning "able, capable" with the future tense, it is not right to use it in conjunction with present tense, it would have been much better to have said: 'grahītumalam' by using the infinitive of the root 'grah' (to perceive)-- (gṛhṇāti alam) the sound (śabdam) which is in that place --viz. in the drum-- (tad-deśam).
But (tu) (there is someone) who (yaḥ) said (āha) (that) the sound (śabdaḥ) born from the sound (śabda-jaḥ) --i.e. the echo--, having reached (āgatya) the space of the auditory organ --expecting 'śrotrākāśam'-- (śrotram ākāśam), being divided/separated and in contact with the ear --if that makes any sense; others translate 'bheditam' as 'confined', which is convenient but not correct, in my opinion-- (karṇa-saṁyoga-bheditam), generates (prasūyate) the perception of sound (śabda-buddhim). When he hears even a low sound of drum (tasya mande api muraja-dhvanau ākarṇake sati), how (katham) (is it that) there (amutra) (there is) perception (saṁvedanam) "(of) this sound" --expecting 'śruteretasyāḥ'-- (śrutiḥ eṣā iti) in the distance (dūre) --a bit far-fetched Sanskrit here--?
There is no (na hi... asti) nature which is either distant or near (dūra-adūra-svabhāvatā) in the case of the sound born from the sound --i.e. echo-- (śabda-ja-śabdasya), that has arisen as a sound being either distant or near (dūra-adūra-rava-uditeḥ), when it is in the space of the auditory organ (śrotra-ākāśa-gatasya) --By this complicated phrase, Abhinavagupta meant that when echo, whether distant or near, is in the space of the auditory organ, it is not either distant or near--.
Also (ca), it is not proper/right (na yujyate) (to say) that (iti) that (asau) first (prathamaḥ) sound (śabdaḥ) is certainly pervasive (tāvat vyāpī). How (katham) (is it that the sound) is being perceived --lit. is being heard-- (śrūyamāṇaḥ) with intensity really (tīvrā-ātmā... tu) by this one (anena) (who is near the source of the sound) together with the others who are there (tatra-sthaiḥ saha), but (tu) (the same sound) is being perceived --lit. would be perceived-- (śrūyeta) as low (mandaḥ san) by the one (anena) (who is far from the source of it. The same sound) cannot be a refuge for other qualities --i.e. the sound cannot have two conflicting qualities-- (na hi dharma-antara-āśrayaḥ)||294-304||
Stanzas 305 to 314
एतच्चान्यैरपाकारि बहुधेति वृथा पुनः।
नायस्तं पतिताघातदाने को हि न पण्डितः॥३०५॥
Etaccānyairapākāri bahudheti vṛthā punaḥ|
Nāyastaṁ patitāghātadāne ko hi na paṇḍitaḥ||305||
This (viewpoint) (etad) has been refuted --I am taking the translation by Raniero Gnoli because I could not find this word (or two words forming a compound) in any dictionary (searching 'apākārin' or something similar); if in the future I can find something, I will update this stanza-- (apākāri) by others (anyaiḥ) in many ways (bahudhā). Thus (iti), not wearying myself out (explaining all this) (na āyastam) again (punar) (since it is) in vain (vṛthā). Who (kaḥ hi) is not (na) skilled (paṇḍitaḥ) in giving a kick --lit. blow-- to a fallen person (patita-āghāta-dāne)?||305||
अमीषां तु धरादीनां यावांस्तत्त्वगणः पुरा।
गुणाधिकतया तिष्ठन्व्याप्ता तावान्प्रकाशते॥३०६॥
Amīṣāṁ tu dharādīnāṁ yāvāṁstattvagaṇaḥ purā|
Guṇādhikatayā tiṣṭhanvyāptā tāvānprakāśate||306||
In the case of those (categories) starting with the earth element --it refers to the five gross elements-- (amīṣām tu dharā-ādīnām), the group of tattva-s or categories (yāvān tattvagaṇaḥ) which is before (purā), while continuing to penetrate (tiṣṭhan vyāptā), becomes manifested (tāvān prakāśate) with more qualities --because they are closer to Consciousness-- (guṇa-adhikatayā)||306||
व्याप्यव्यापकता यैषा तत्त्वानां दर्शिता किल।
सा गुणाधिक्यतः सिद्धा न हेतुत्वान्न लाघवात्॥३०७॥
Vyāpyavyāpakatā yaiṣā tattvānāṁ darśitā kila|
Sā guṇādhikyataḥ siddhā na hetutvānna lāghavāt||307||
This (eṣā) relationship of pervaded and pervader (vyāpya-vyāpakatā) in the case of the categories (tattvānām) which --it refers to such a relationship-- (yā) has been shown (darśitā) indeed (kila) is proved (sā... siddhā) by the superiority of qualities (guṇa-ādhikyataḥ), (and) not (na... na) because (superior categories) are the cause (of inferior categories) (hetutvāt) (or) due to their subtlety (lāghavāt)||307||
अहेतुनापि रागो हि व्याप्तो विद्यादिना स्फुटम्।
तद्विना न भवेद्यत्तद्व्याप्तमित्युच्यते यतः॥३०८॥
न लाघवं च नामास्ति किञ्चिदत्र स्वदर्शने।
गुणाधिक्यादतो ज्ञेया व्याप्यव्यापकता स्फुटा॥३०९॥
Ahetunāpi rāgo hi vyāpto vidyādinā sphuṭam|
Tadvinā na bhavedyattadvyāptamityucyate yataḥ||308||
Na lāghavaṁ ca nāmāsti kiñcidatra svadarśane|
Guṇādhikyādato jñeyā vyāpyavyāpakatā sphuṭā||309||
(For instance,) Rāga --category 9-- (rāgaḥ hi) is evidently (sphuṭam) by Vidyā, etc. --categories 8, etc.-- (vidyā-ādinā) (but) not as its cause (ahetunā api).
It is said (ucyate) that (iti) that (tad) which (yad) is pervaded (vyāptam) would not exist (na bhavet) without it --i.e. without a category pervading it-- (tad-vinā). (Why?) Because (yatas) here (atra), in our philosophy (sva-darśane), there is nothing (na... asti kiñcid) called (nāma) 'subtlety' (lāghavam ca). For this reason (atas), the evident (sphuṭā) relationship of pervaded and pervader (vyāpya-vyāpakatā) is to be known (jñeyā) through the superiority of the qualities (guṇa-ādhikyāt)||308-309||
यो हि यस्माद्गुणोत्कृष्टः स तस्मादूर्ध्व उच्यते।
ऊर्ध्वता व्याप्तृता श्रीमन्मालिनीविजये स्फुटा॥३१०॥
Yo hi yasmādguṇotkṛṣṭaḥ sa tasmādūrdhva ucyate|
Ūrdhvatā vyāptṛtā śrīmanmālinīvijaye sphuṭā||310||
In venerable Mālinīvijaya (śrīmat-mālinīvijaye) it is said that (ucyate) since (yasmāt) that which has superior qualities (yaḥ hi... guṇa-utkṛṣṭaḥ saḥ) (is more elevated,) therefore (tasmāt) (it is) above (ūrdhve). Elevation (ūrdhvatā) (implies) evident (sphuṭā) pervasiveness --lit. the state of being the pervader-- (vyāptṛtā)||310||
अतः शिवत्वात्प्रभृति प्रकाशतास्वरूपमादाय निजात्मनि ध्रुवम्।
समस्ततत्त्वावलिधर्मसञ्चयैर्विभाति भूर्व्याप्तृतया स्थितैरलम्॥३११॥
Ataḥ śivatvātprabhṛti prakāśatāsvarūpamādāya nijātmani dhruvam|
Samastatattvāvalidharmasañcayairvibhāti bhūrvyāptṛtayā sthitairalam||311||
On this account (atas), the earth element (bhūḥ), having received (ādāya) in itself (nija-ātmani) the stable/permanent (dhruvam) nature of the Splendor (prakāśatā-svarūpam) —starting (prabhṛti) from Śiva (śivatvāt)—, is able to shine forth --I repeat, it is not seem right to me using 'alam' with present tense like that, but OK, it is Abhinavagupta after all-- (vibhāti... alam) with the groups of qualities of the whole series of categories (samasta-tattva-āvali-dharma-sañcayaiḥ) which --i.e. the groups of qualities, etc.-- remain (sthitaiḥ) as pervasiveness --lit. the state of being the pervader; in other words, all those groups remain as the Highest Reality which pervades the earth element-- (vyāptṛtayā)||311||
एवं जलादेरपि शक्तितत्त्वपर्यन्तधाम्नो वपुरस्ति तादृक्।
किन्तूत्तरं शक्तितयैव तत्त्वं पूर्वं तु तद्धर्मतयेति भेदः॥३१२॥
Evaṁ jalāderapi śaktitattvaparyantadhāmno vapurasti tādṛk|
Kintūttaraṁ śaktitayaiva tattvaṁ pūrvaṁ tu taddharmatayeti bhedaḥ||312||
Thus (evam), the nature (vapus) (of the categories) from the water element --category 35-- (jala-ādeḥ api) up to the abode of the Śakti category --category 2-- (śakti-tattva-paryanta-dhāmnaḥ) is (asi) such (tādṛk) --very far-fetched Sanskrit to say the least--.
Nonetheless (kintu), the difference (bhedaḥ) is that (iti) the subsequent --which is lower in the order of the categories-- (uttaram) category (tattvam) (appears) as the power (śaktitayā eva) (of) the previous one --which is higher in the order of the categories; expecting 'pūrvasya'-- (pūrvam tu); (and this previous category which is higher appears) as the possessor of that quality --i.e. of the power; expecting 'taddharmitayā'-- (tad-dharmatayā) --far-fetched Sanskrit again; for example, Śakti category is the Power while Śiva category is the Possessor of that Power--||312||
अनुत्तरप्रक्रियायां वैतत्येन प्रदर्शितम्।
एतत्तस्मात्ततः पश्येद्विस्तरार्थी विवेचकः॥३१३॥
Anuttaraprakriyāyāṁ vaitatyena pradarśitam|
Etattasmāttataḥ paśyedvistarārthī vivecakaḥ||313||
This (topic) (etad) has been displayed (by me) (pradarśitam) extensively (vaitatyena) in Anuttaraprakriyā --i.e. in Parātrīśikāvivaraṇa, etc., according to Jayaratha-- (anuttara-prakriyāyām). Therefore (tasmāt), for that reason (tatas), the discerning wise person (vivecakaḥ) who is desirous for a more detailed explanation --lit. for an expansion-- (vistara-arthī) should check (that) out (paśyet)||313||
इति तत्त्वस्वरूपस्य कृतं सम्यक् प्रकाशनम्॥३१४॥
Iti tattvasvarūpasya kṛtaṁ samyak prakāśanam||314||
Thus (iti), a correct (samyak) revelation/exposition (prakāśanam) of the nature of the categories (tattva-svarūpasya) has been carried out (kṛtam)||314||
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