| Download and install the indispensable font(s) to view Sanskrit in its full glory Read Transliterating (2) (English) to fully understand the transliteration system |
ŚIVASŪTRAVIMARŚINĪ (Shiva Sutra Vimarshini) Section I (aphorisms 1 to 10) - Non-dual Shaivism of Kashmir
Normal translation
Introduction
Śivasūtravimarśinī begins. Firstly, Kṣemarāja displays a propitiatory prayer to Śaṅkara (Śiva). Secondly, he explains the reasons that forced him to write his commentary. Thirdly, he narrates how the discovery of the Śivasūtra-s occurred. I have told you before that there are three versions explaining how the Śivasūtra-s were discovered. Here, Kṣemarāja explains his own version of the facts. Finally, he starts commenting the aphorisms themselves.
This is the first set of 10 aphorisms out of 22 aphorisms of which the first Section (dealing with Śāmbhavopāya) consists. As you know, the entire work is composed of 77 aphorisms of the Śivasūtra-s plus their respective commentaries.
Of course, I will also insert the Śiva's aphorisms on which Kṣemarāja is commenting. Even though I will not comment on either the original sūtra-s or the Kṣemarāja's commentary, I will write some notes to make a particular point clear when necessary. If you want a detailed explanation of the hidden meanings in this scripture, go to "Scriptures (study)/Śivasūtravimarśinī" in the Trika section.
Kṣemarāja's Sanskrit will be in dark green color while the original Śiva's aphorisms will be shown in dark red color. In turn, within the transliteration, the original aphorisms will be in brown color, while the Kṣemarāja's comments will be shown in black. Also, within the translation, the original aphorisms by Śiva, i.e. the Śivasūtra-s, will be in green and black colors, while the commentary by Kṣemarāja will contain words in both black and red colors.
Read Śivasūtravimarśinī and experience Supreme Delight, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Propitiatory prayer to Śaṅkara
रुद्रक्षेत्रज्ञवर्गः समुदयति यतो यत्र विश्रान्तिमृच्छेद्-
यत्तत्त्वं यस्य विश्वं स्फुरितमयमियद्यन्मयं विश्वमेतत्।
स्वाच्छन्द्यानन्दवृन्दोच्छलदमृतमयानुत्तरस्पन्दतत्त्वं
चैतन्यं शाङ्करं तज्जयति यदखिलं द्वैतभासाद्वयात्म॥
Rudrakṣetrajñavargaḥ samudayati yato yatra viśrāntimṛcched-
yattattvaṁ yasya viśvaṁ sphuritamayamiyadyanmayaṁ viśvametat|
Svācchandyānandavṛndocchaladamṛtamayānuttaraspandatattvaṁ
caitanyaṁ śāṅkaraṁ tajjayati yadakhilaṁ dvaitabhāsādvayātma||
That (tad) Consciousness (caitanyam) of Śaṅkara (śāṅkaram) triumphs --i.e. "it is victorious"-- (jayati), which (yad) (is) completely (akhilam) non-dual (advaya-ātma) (but it has) an appearance or luster (bhāsa) of duality (dvaita), that (yad) (is) the Reality (tattvam) from which (yatas) the class or group (vargaḥ) of Rudra-s (rudra) (and) Kṣetrajña-s (kṣetrajña) arises (samudayati) (and) in which (yatra) it comes to rest (viśrāntim ṛcchet), whose (yasya) universe (viśvam) consists (mayam) of a throb (sphurita) --or else, an alternative translation would be "whose universe bursts into view therefrom"--, whose (yasya) extent (iyat) (is) this (very) (etad) universe (viśvam) which is full (mayam) of That --i.e. of that abovementioned Consciousness-- (yad). (In short, that Consciousness of Śaṅkara is) the principle (tattvam) of the Primordial Vibration (spanda) of Anuttara --i.e. "Śiva, the Supreme Being"-- (anuttara) that is composed (maya) of the Nectar (amṛta) emerging (ucchalat) from a Mass (vṛnda) of Freedom (svācchandya) and Bliss (ānanda).
Reasons for writing this commentary
असामञ्जस्यमालोच्य वृत्तीनामिह तत्त्वतः।
शिवसूत्रं व्याकरोमि गुर्वाम्नायविगानतः॥
Asāmañjasyamālocya vṛttīnāmiha tattvataḥ|
Śivasūtraṁ vyākaromi gurvāmnāyavigānataḥ||
Having noted (ālocya) incongruence (asāmañjasyam) in the commentaries (vṛttīnām) at this time (iha), since they are not consistent (vigānataḥ) with the Sacred Tradition (āmnāya) of the Guru-s or Masters (guru), I expound (vyākaromi) the Śivasūtra-s (śivasūtram) according to their real meaning (tattvatas).
Discovery of the Śivasūtra-s
इह कश्चिच्छक्तिपातवशोन्मिषन्माहेश्वरभक्त्यतिशयादनङ्गीकृताधरदर्शनस्थनागबोध्यादिसिद्धादेशनः शिवाराधनपरः पारमेश्वरनानायोगिनीसिद्धसत्सम्प्रदायपवित्रितहृदयः श्रीमहादेवगिरौ महामाहेश्वरः श्रीमान् वसुगुप्तनामा गुरुरभवत्। कदाचिच्चासौ द्वैतदर्शनाधिवासितप्राये जीवलोके रहस्यसम्प्रदायो मा विच्चेदीत्याशयतोऽनुजिघृक्षापरेण परमशिवेन स्वप्नेऽनुग्रह्योन्मिषितप्रतिभः कृतो यथात्र महीभृति महति शिलातले रहस्यमस्ति तदधिगम्यानुग्रहयोग्येषु प्रकाशयेति। प्रबुद्धश्चासावन्विष्यंस्तां महतीं शिलां करस्पर्शनमात्रपरिवर्तनतः संवादीकृतस्वप्नां प्रत्यक्षीकृत्येमानि शिवोपनिषत्सङ्ग्रहरूपाणि शिवसूत्राणि ततः समाससाद। एतानि च सम्यगधिगम्य भट्टश्रीकल्लटाद्येषु सच्छिष्येषु प्रकाशितवान् स्पन्दकारिकाभिश्च सङ्गृहीतवान्। तत्पारम्पर्यप्राप्तानि स्पन्दसूत्राण्यस्माभिः स्पन्दनिर्णये सम्यग्निर्णीतानि। शिवसूत्राणि तु निर्णीयन्ते॥
तत्र प्रथमं नरेश्वरभेदवादिप्रातिपक्ष्येण चैतन्यपरमार्थतः शिव एव विश्वस्यात्मेत्यादिशति—
Iha kaścicchaktipātavaśonmiṣanmāheśvarabhaktyatiśayādanaṅgīkṛtādharadarśanasthanāgabodhyādisiddhādeśanaḥ śivārādhanaparaḥ pārameśvaranānāyoginīsiddhasatsampradāyapavitritahṛdayaḥ śrīmahādevagirau mahāmāheśvaraḥ śrīmān vasuguptanāmā gururabhavat| Kadāciccāsau dvaitadarśanādhivāsitaprāye jīvaloke rahasyasampradāyo mā vicchedītyāśayato'nujighṛkṣāpareṇa paramaśivena svapne'nugrahyonmiṣitapratibhaḥ kṛto yathātra mahībhṛti mahati śilātale rahasyamasti tadadhigamyānugrahayogyeṣu prakāśayeti| Prabuddhaścāsāvanviṣyaṁstāṁmahatīṁ śilāṁ karasparśanamātraparivartanataḥ saṁvādīkṛtasvapnāṁ pratyakṣīkṛtyemāni śivopaniṣatsaṅgraharūpāṇi śivasūtrāṇi tataḥ samāsasāda| Etāni ca samyagadhigamya bhaṭṭaśrīkallaṭādyeṣu sacchiṣyeṣu prakāśitavān spandakārikābhiśca saṅgṛhītavān| Tatpāramparyaprāptāni spandasūtrāṇyasmābhiḥ spandanirṇaye samyagnirṇītāni| Śivasūtrāṇi tu nirṇīyante||
Tatra prathamaṁ nareśvarabhedavādiprātipaksyeṇa caitanyaparamārthataḥ śiva eva viśvasyātmetyādiśati—
In this world (iha), on the sacred (śrī) mountain (girau) Mahādeva (mahādeva), someone (kaścid) worthy of reverence (śrīmān) (lived). His heart (hṛdayaḥ) had been purified (pavitrita) by the Noble (sat) Tradition (sampradāya) of the various (nānā) Self-realized Beings (siddha) and Yoginī-s (yoginī) pertaining to the Supreme Lord (pārameśvara). He was devoted (paraḥ) to the worship (ārādhana) of the Auspicious One (śiva). Owing to excess (atiśayāt) of devotion (bhakti) to the Great Lord (māheśvara), which (devotion) shone forth (in him) (unmiṣat) by (vaśa) the Descent (pāta) of Power (śakti) --i.e. Divine Grace--, gave a teaching (ādeśanaḥ) that did not agree (anaṅgīkṛta) with that of such Self-realized Beings (in Buddhism) (siddha) as Nāgabodhi (nāgabodhi) and the rest (ādi), which were occupied (stha) with lower (adhara) viewpoints (darśana). He was (abhavat) a great devotee of the Lord (mahāmāheśvaraḥ) and a Guru (guruḥ). His name (nāmā): Vasugupta (vasugupta).
And (ca) once upon a time (kadācid), the Supreme (parama) Śiva (śivena), disposed (pareṇa) to grant Favor (anujighṛkṣā) and with the intention (iti-āśayataḥ) that: "Let the Secret (rahasya) Tradition (sampradāyaḥ) not (mā) be interrupted (vicchedi) in this world (loke) of the living beings (jīva) which is mostly (prāye) perfumed (adhivāsita) with the dualistic (dvaita) viewpoint (darśana)!"; expanded (unmiṣita... kṛtaḥ) in dream (svapne) the consciousness (pratibhaḥ) of that (Vasugupta) (asau) by bestowing Divine Grace on him (anugrahya). (He said to him) so (yathā... iti):
"Here (atra), on this mountain (mahībhṛti), there is (asti) the Secret Esoteric Teaching (rahasyam) under (tale) a big (mahati) stone (śilā). Having obtained it (tad adhigamya), reveal it (prakāśaya) to those who are fit (yogyeṣu) for receiving Divine Grace (anugraha)".
Having awakened (prabuddhaḥ ca), he --i.e. Vasugupta-- (asau) started to search about (anviṣyan) that (tām) big (mahatīm) stone (śilām). (And having found it,) he turned it round (parivartanataḥ) by a mere (mātra) touch (sparśana) of the hand (kara), seeing with his own eyes (pratyakṣīkṛtya) the dream (svapnām) confirmed (saṁvādīkṛta). He thus (tatas) obtained (samāsasāda) these (imāni) Aphorisms (sūtrāṇi) of Śiva (śiva), which (rūpāṇi) are a compendium (saṅgraha) of the Esoteric Doctrine (upaniṣad) of Śiva (śiva).
And (ca), having completely (samyak) studied them (etāni... adhigamya), he revealed them (etāni... prakāśitavān) to (such) noble (sad) disciples (śiṣyeṣu) (as) most venerable (bhaṭṭaśrī) Kallaṭa (kallaṭa) and others (ādyeṣu), and (ca) collected them (etāni... saṅgṛhītavān) in the form of Spandakārikā-s (spandakārikābhiḥ). The aphorisms (sūtrāṇi) dealing with the Primordial Vibration (spanda) --i.e. Spandakārikā-s or Spandasūtra-s--, obtained (prāptāni) from that (tad) uninterrupted discipular succession (panorama), have been totally (samyak) ascertained (nirṇītāni) by us (asmābhiḥ) in Spandanirṇaya (spandanirṇaye). And now (tu), the Śivasūtra-s (śivasūtrāṇi) are being ascertained (nirṇīyante).
In them --i.e. in the Śivasūtra-s-- (tatra), it is firstly (prathamam) taught (ādiśati), in complete opposition (prātipakṣyeṇa) to those following the doctrine (vādi) of difference (bheda) between man (nara) and the Lord (īśvara), that "Śiva (śivaḥ) alone (eva), in the highest sense (paramārthatas) of (the word) Consciousness (caitanya), (is) the Self (ātmā) of the universe (viśvasya... iti)"—
Aphorism 1
चैतन्यमात्मा॥१॥
इहाचेतितस्य कस्यापि सत्त्वाभावाच्चितिक्रिया सर्वसामान्यरूपा इति चेतयत इति चेतनः सर्वज्ञानक्रियास्वतन्त्रस्तस्य भावश्चैतन्यं सर्वज्ञानक्रियासम्बन्धमयं परिपूर्णं स्वातन्त्र्यमुच्यते। तच्च परमशिवस्यैव भगवतोऽस्त्यनाश्रितान्तानां तत्परतन्त्रवृत्तित्वात्। स च यद्यपि नित्यत्वव्यापकत्वामूर्तत्वाद्यनन्तधर्मात्मा तथापि नित्यत्वादीनामन्यत्रापि सम्भाव्यत्वादन्यासम्भविनः स्वातन्त्र्यस्यैवोद्धुरीकारप्रदर्शनमिदम्। इत्यं धर्मान्तरप्रतिक्षेपतश्च चैतन्यमिति भावप्रत्ययेन दर्शितम्। तदेतदात्मा न पुनरन्यः कोऽपि भेदवायभ्युपगतो भिन्नभिन्नस्वभावः। तस्याचैतन्ये जडतयानात्मत्वात्। चिदात्मत्वे भेदानुपपत्तेश्चितो देशकालाकारैश्चिद्व्यतिरेकादचेत्यमानत्वेनासद्भिश्चेत्यमानत्वेन तु चिदात्मभिर्भेदस्याधातुमशक्यत्वाच्चिन्मात्रत्वे त्वात्मनां स्वभावभेदस्याघटनाद्वक्ष्यमाणनीत्याव्यतिरिक्तमलसम्बन्धयोगेनापि भेदस्य अनुपपत्तेः प्राङ्मलस्य सत्त्वेऽपि मुक्तिदशायां तदुपशमनान्नानात्मवादस्य वक्तुमशक्यत्वान्मलसंस्कारसम्भवे वानादिशिवात्कथञ्चिदपकर्षे वा मुक्तिशिवाः संसारिण एव स्युरिति। यथोक्तं चैतन्यमेक एवात्मेति नानात्मवादस्यानुपपत्तिः सूचिता। अथ चात्मा क इति जिज्ञासुनुपदेश्यान्प्रति बोधयितुं न शरीरप्राणबुद्धिशून्यानि लौकिकचार्वकवैदिकयोगाचारमाध्यमिकाद्यभ्युपगतान्यात्मापि तु यथोक्तं चैतन्यमेव। तस्यैव शरीरादिकल्पितप्रमातृपदेऽप्यकल्पिताहंविमर्शमयसत्यप्रमातृत्वेन स्फुरणात्। तदुक्तं श्रीमृत्युजिद्भट्टारके
परमात्मस्वरूपं तु सर्वोपाधिविवर्जितम्।
चैतन्यमात्मनो रूपं सर्वशास्त्रेषु पठ्यते।
इति। श्रीविज्ञानभैरवेऽपि
चिद्धर्मा सर्वदेहेषु विशेषो नास्ति कुत्रचित्।
अतश्च तन्मयं सर्वं भावयन्भवजिज्जनः॥
इति। एतदेव
यतः करणवर्गोऽयं...।
इति कारिकाद्वयेन सङ्गृह्योपदेश्यान्प्रति साभिज्ञानं गुरुणोपदिष्टं श्रीस्पन्दे।
किञ्च यदेतच्चैतन्यमुक्तं स एवात्मा स्वभावो विशेषाचोदनाद्भावाभावरूपस्य विश्वस्य जगतः। नह्यचेत्यमानः कोऽपि कस्यापि कदाचिदपि स्वभावो भवति। चेत्यमानस्तु स्वप्रकाशचिदेकीभूतत्वाच्चैतन्यात्मैव। तदुक्तं श्रीमदुच्छुष्मभैरवे
यावन्न वेदका एते तावद्वेद्याः कथं प्रिये।
वेदकं वेद्यमेकं तु तत्त्वं नास्त्यशुचिस्ततः॥
इति। एतदेव
यस्मात्सर्वमयो जीवः...।
इति कारिकाद्वयेन सङ्गृहीतम्।
यतः चैतन्यं विश्वस्य स्वभावस्तत एव तत्साधनाय प्रमाणादि वराकमनुपयुक्तं तस्यापि स्वप्रकाशचैतन्याधीनसिद्धिकत्वाच्चैतन्यस्य च प्रोक्तयुक्त्या केनाप्यावरीतुमशक्यत्वात्सदा प्रकाशमानत्वात्। यदुक्तं श्रीत्रिकहृदये
स्वपदा स्वशिरश्छायां यद्वल्लङ्घितुमीहते।
पादोद्देशे शिरो न स्यात्तथेयं वैन्दवी कला॥
इति। यो लङ्घितुमीहते तस्य यथा पादोद्देशे शिरो न स्यात्तथेयमित्यत्र सम्बन्धः। अनेनैवाशयेन स्पन्दे
यत्र स्थितम्...।
इत्याद्युपक्रम्य
...तदस्ति परमार्थतः॥
इत्यन्तेन महता ग्रन्थेन शङ्करात्मकस्पन्दतत्त्वरूपं चैतन्यं सर्वदा स्वप्रकाशं प्रमार्थसदस्तीति प्रमाणीकृतम्॥१॥
Caitanyamātmā||1||
Ihācetitasya kasyāpi sattvābhāvāccitikriyā sarvasāmānyarūpā iti cetayata iti cetanaḥ sarvajñānakriyāsvatantrastasya bhāvaścaitanyaṁ sarvajñānakriyāsambandhamayaṁ paripūrṇaṁ svātantryamucyate| Tacca paramaśivasyaiva bhagavato'styanāśritāntānāṁ tatparatantravṛttitvāt| Sa ca yadyapi nityatvavyāpakatvāmūrtatvādyanantadharmātmā tathāpi nityatvādīnāmanyatrāpi sambhāvyatvādanyāsambhavinaḥ svātantryasyaivoddhurīkārapradarśanamidam| Itthaṁ dharmāntarapratikṣepataśca caitanyamiti bhāvapratyayena darśitam| Tadetadātmā na punaranyaḥ ko'pi bhedavādyabhyupagato bhinnabhinnasvabhāvaḥ| Tasyācaitanye jaḍatayānātmatvāt| Cidātmatve bhedānupapatteścito deśakālākāraiścidvyatirekādacetyamānatvenāsadbhiścetyamānatvena tu cidātmabhirbhedasyādhātumaśakyatvāccinmātratve tvātmanāṁ svabhāvabhedasyāghaṭanādvakṣyamāṇanītyāvyatiriktamalasambandhayogenāpi bhedasyānupapatteḥ prāṅmalasya sattve'pi muktidaśāyāṁ tadupaśamanānnānātmavādasya vaktumaśakyatvānmalasaṁskārasambhave vānādiśivātkathañcidapakarṣe vā muktiśivāḥ saṁsāriṇa eva syuriti| Yathoktaṁ caitanyameka evātmeti nānātmavādasyānupapattiḥ sūcitā| Atha cātmā ka iti jijñāsūnupadeśyānprati bodhayituṁ na śarīraprāṇabuddhiśūnyāni laukikacārvakavaidikayogācāramādhyamikādyabhyupagatānyātmāpi tu yathoktam caitanyameva| Tasyaiva śarīrādikalpitapramātṛpade'pyakalpitāhaṁvimarśamayasatyapramātṛtvena sphuraṇāt| Taduktaṁ śrīmṛtyujidbhaṭṭārake
Paramātmasvarūpaṁ tu sarvopādhivivarjitam|
Caitanyamātmano rūpaṁ sarvaśāstreṣu paṭhyate|
iti| Śrīvijñānabhairave'pi
Ciddharmā sarvadeheṣu viśeso nāsti kutracit|
Ataśca tanmayaṁ sarvaṁ bhāvayanbhavajijjanaḥ||
iti| Etadeva
Yataḥ karaṇavargo'yaṁ...|
iti kārikādvayena sangṛhyopadeśyānprati sābhijñānaṁ guruṇopadiṣṭaṁ śrīspande|
Kiñca yadetaccaitanyamuktaṁ sa evātmā svabhāvo viśeṣācodanādbhāvābhāvarūpasya viśvasya jagataḥ| Nahyacetyamānaḥ ko'pi kasyāpi kadācidapi svabhāvo bhavati| Cetyamānastu svaprakāśacidekībhūtatvāccaitanyātmaiva| Taduktaṁ śrīmaducchuṣmabhairave
Yāvanna vedakā ete tāvadvedyāḥ kathaṁ priye|
Vedakaṁ vedyamekaṁ tu tattvaṁ nāstyaśucistataḥ||
iti| Etadeva
Yasmātsarvamayo jīvaḥ...|
iti kārikādvayena saṅgṛhītam|
Yataḥ caitanyaṁ viśvasya svabhāvastata eva tatsādhanāya pramāṇādi varākamanupayuktaṁ tasyāpi svaprakāśacaitanyādhīnasiddhikatvāccaitanyasya ca proktayuktyā kenāpyāvarītumaśakyatvātsadā prakāśamānatvāt| Yaduktaṁ śritrikahṛdaye
Svapadā svaśiraśchāyāṁ yadvallaṅghitumīhate|
Pādoddeśo śiro na syāttatheyaṁ vaindavī kalā||
iti| Yo laṅghitumīhate tasya yathā pādoddeśe śiro na syāttatheyamityatra sambandhaḥ| Anenaivāśayena spande
Yatra sthitam...|
ityādyupakramya
...tadasti paramārthataḥ||
ityāntena mahatā granthena śaṅkarātmakaspandatattvarūpaṁ caitanyaṁ sarvadā svaprakāśaṁ paramārthasadastīti pramāṇīkṛtam||1||
Consciousness which is omniscient and omnipotent (caitanyam) (is) the Self or true nature of Reality (ātmā)||1||
Here (iha), the activity (kriyā) of Consciousness (citi) is common to all --i.e. universal-- (sarvasāmānya-rūpā iti) due to nonexistence (sattva-abhāvāt) of something (kasyāpi) unperceived --i.e. of something out of the range of Consciousness-- (acetitasya). A cetana (cetanaḥ) is a being who is conscious and able to form an idea in his mind (cetayate iti), (and) who is endowed with Absolute Freedom (svatantraḥ) regarding all (sarva) knowledge (jñāna) (and) activity (kriyā). "Caitanya" (caitanyam) is the state or condition (bhāvaḥ) of that (conscious being or cetana) (tasya). (The word Caitanya) contains (mayam) (an affix that connotes) relationship (sambandha)1 . (Therefore, Caitanya) is said (ucyate) (to be) complete and perfect (paripūrṇam) Freedom (in respect of all knowledge and activity) (svātantryam)|
And (ca) that (Freedom) (tad) is --i.e. belongs to-- (asti) only (eva) of the Lord (bhagavataḥ) Paramaśiva --i.e. the Supreme Śiva-- (paramaśivasya). (The other beings, from Sakala-s or limited individuals) up to Anāśritaśiva --a phase between the Śakti and Sadāśiva tattva(s)-- (anāśritaśiva-antānām) (do not have that Freedom) since (their) existence (vṛttitvāt) is dependent (paratantra) on Him (tad)|
Although (ca yadi api) He --i.e. the Lord-- (saḥ) has (ātmā) infinite (ananta) attributes (dharma) (such as) eternity (nityatva), all-pervasiveness (vyāpakatva), formlessness (amūrtatva), etc. (ādi), yet (tathā api) because there is the possibility (sambhāvyatvāt) that eternity (nityatva), etc. (adīnām) (occur) even (api) elsewhere (anyatra), (here it is) only (eva) being shown (pradarśanam idam) the predominance (uddhurīkāra) of Svātantrya or Absolute Freedom (svātantryasya) (as this Svātantrya) is not possible (asambhavinaḥ) in (any) other (being) (anya) (except the Lord Himself)|
Thus (ittham... ca), (His main dharma or attribute) has been indicated (darśitam) by means (pratyayena) of the neuter noun (bhāva) "Caitanya" (caitanyam iti) by excluding (pratikṣepataḥ) (all) other (antara) attributes (dharma)|
For that reason (tad), this (Caitanya) (etad) (is) the Self (ātmā) (and) never (na punar) any (kaḥ api) other thing (anyaḥ) of varied (bhinna-bhinna) nature (sva-bhāvaḥ) as assumed (abhyupagataḥ) by those who follow the doctrine (vādi) of difference (among Self and selves, and among the selves themselves) (bheda)|
(On one hand,) if there would be unconsciousness (acaitanye) in that (Ātmā or Self) (tasya), (He would be) inert matter (jaḍatayā) since He would be not Self (anātmatvāt). (On the other hand,) if (Ātmā) is considered to be essentially (ātmatve) Consciousness (cit), (there would be) insufficiency of means (anupapatteḥ) for applying (the aforesaid doctrine of) difference (bheda). It is not possible (aśakyatvāt) to establish or apply (adhātum) (the doctrine of) difference (bhedasya) to Cit or Consciousness (citaḥ) through space (deśa), time (kāla) (or) form --ākāra-- (ākāraiḥ), (because if) they are perceived --i.e. if space, time and form are inside the range of Consciousness-- (cetyamānatvena), (then) they are essentially (ātmabhiḥ) Cit or Consciousness (cit), but (tu) (if) they are not perceived --i.e. they are not inside the range of Consciousness-- (acetyamānatvena), being devoid (vyatirekāt) of Cit (cit), they would be unreal (asadbhiḥ). Then (tu), difference (bhedasya) in the natures (sva-bhāva) of the beings (ātmanām) cannot be established (aghaṭanāt). Even (api) through (yogena) the contact (sambandha) with mala or impurity (appearing in the form of Āṇava, Kārma and Māyīya2 ) (mala), (there is) insufficiency of means (anupapatteḥ) (to establish the doctrine of) difference (bhedasya) (since that mala) is not (something existing) separate (avyatirikta) (from Consciousness). This will be explained later (vakṣyamāṇa-nītyā). Even though (api) there is existence (sattve) of mala or impurity (malasya) prior (to Liberation) (prāk), it is impossible (aśakyatvāt) to postulate (vaktum) the doctrine (vādasya) of multiple (nānā) beings (ātma), as there is cessation (upaśamanāt) of that (mala) (tad) in the state (daśāyām) of Mukti or Final Emancipation (mukti). If there would be appearance (sambhave) of residual traces (saṁskāra) of mala (mala) (after Liberation) or (vā) (if a liberated soul is) somehow (katham cid) below (apakarṣe) Anādiśiva --i.e. beginningless Śiva-- (anādi-śivāt), (then those apparent) liberated (mukta) śiva-s (śivāḥ) would be (syuḥ... iti) certainly (eva) saṁsārī-s or transmigratory beings (saṁsāriṇaḥ)3 |
As (yatha) has been stated (uktam): "Caitanya or Consciousness with Absolute Freedom to know and do all" (caitanyam) (is) only (eva) one (ekaḥ) Self (ātmā iti)". (Through this maxim,) the insufficiency of means (anupapattiḥ) (to maintain) the doctrine (vādasya) of multiple (nānā) beings (ātma) has been indicated (sūcitā)|
And (ca) now (atha), in order (prati) to convey (bodhayitum) (the answer to the question) "What (kaḥ iti) (is) the Self (ātmā)?" to the disciples (upadeśyān) who are desirous to know (jijñāsūn), (Śiva --the author of the Śivasūtra-s-- says that) the Self (ātmā) is not (na) the body (śarīra), the vital energy (prāṇa), Buddhi or intellect (buddhi) (or) the Void --śūnya-- (śūnyāni) as assumed (abhyupagatāni) by the common people (laukika) and the Cārvāka system (cārvāka), the Vedic tradition (vaidika), Yogācāra Buddhism (yogācāra), Mādhyamika Buddhism (mādhyamika), etc. (ādi), (respectively,)4 but rather (api tu), as (yathā) has (already) been said (uktam), (the Self is) only (eva) Caitanya or Consciousness endowed with Absolute Freedom or Svātantrya (caitanyam)|
Even (api) in the condition (pade) in which the experient or subject (pramātṛ) is imagined (kalpita) to be the body (śarīra), etc. (ādi), (there is also) a state of true or real (satya) Experient (pramātṛtvena) consisting (maya) of the natural, unimagined (akalpita) I-consciousness (aham-vimarśa) due to a shining forth (sphuraṇāt) of that (Caitanya) (tasya eva)|
That (tad) has (also) been said (uktam) in venerable (śrī) Mṛtyujidbhaṭṭāraka --an epithet of Netratantra-- (mṛtyujidbhaṭṭārake):
"In all (sarva) scriptures (śāstreṣu) is mentioned (paṭhyate) that the nature (rūpam) of the Self (ātmanaḥ) (is) Caitanya (caitanyam), which lacks (vivarjitam) all (sarva) limiting condition (upādhi) (and) is essentially (sva-rūpam) the Supreme (parama) Being (ātma) indeed (tu... iti)"|
In Vijñānabhairava (vijñānabhairave) (has) also (been stated that) (api):
"(The Self) characterized (dharmā) by consciousness (cit) (is present) in all (sarva) bodies --deha(s)-- (deheṣu). There is no (na asti) difference (viśeṣaḥ) anywhere (na... kutracid). For this reason (atas ca), a person (janaḥ) who contemplates (bhāvayan) on all (sarva) (as) identical (mayam) to that (Self) (tad) conquers (jit) the transmigratory existence (bhava... iti)."||
Having condensed or summarized (saṅgṛhya) this (etad) very (concept) (eva) in the form of two (dvayena) aphorisms (kārikā) (occurring) in the venerable (śrī) Spandakārikā-s (spande), (viz.)
"By which (yatas) this (ayam) group (vargaḥ) of organs or instruments --intellect, ego, mind, powers of perception and powers of action-- (karaṇa)..."|
(See Spandakārikā-s I, 6-7)
(it --i.e. the aforesaid concept--) was taught (upadiṣṭam) to (prati) the disciples (upadeśyān) together with (sa) signs or tokens serving as a proof (abhijñānam) by the guru --i.e. Vasugupta, the author of Spandakārikā-s according to Kṣemarāja-- (guruṇā)|
Besides (kiñca), this (etad) Caitanya (caitanyam) which (yad) has been described (uktam) is just (eva) the Self (saḥ... ātmā) (or) nature (svābhavaḥ) of the world (jagataḥ), (that is,) of the (entire) universe (viśvasya) consisting (rūpasya) of existent objects (bhāva) (and) nonexistent objects --i.e. imagined-- (abhāva). (This conclusion is possible,) because it is not promoted (acodanāt) the individual self or essence (of any specific being) (viśeṣa) (in the aphorism)|
There is nothing (na... kaḥ api... bhavati) which is not perceived (by Cit or Consciousness) --i.e. out of the range of Consciousness-- (acetyamānaḥ), undoubtedly (hi). If it is not perceived (by Cit) --i.e. if it is not illuminated by Consciousness-- (acetyamānaḥ) there (cannot) be (na... bhavati) ever (kadācid api) the nature or being (sva-bhāvaḥ) of anything (na... kasya api)|
However (tu), (if) it is perceived (by Cit) --i.e. if it is inside the range of Consciousness-- (cetyamānaḥ), (it is) just (eva) of the nature (ātmā) of Consciousness (caitanya), since it is united --i.e. it is one with-- (ekībhūtatvāt) with the self-luminous (sva--prakāśa) Cit or Consciousness (cit)|
That (very interpretation) (tad) has been mentioned (uktam) in venerable (śrīmat) Ucchuṣmabhairava (ucchuṣmabhairave):
"Oh dear one (priye), as long as (yāvat) these (ete) knowers (vedakāḥ) (are not present), how (katham) (can these) knowables (vedyāḥ) (exist) during that lapse of time (tāvat)? Knower (vedakam) (and) knowable (vedyam) (are) certainly (tu) only one (ekam) principle (tattvam). For that reason (tatas), there is nothing (na asti) which is impure (aśuciḥ... iti)."||
This (etad) very (interpretation) (eva) has been condensed (sangṛhītam) in two (dvayena) aphorisms (of Spandakārikā-s) (kārikā):
"Because (yatas) the individual self (jīvaḥ) is identical (mayaḥ) with all (sarva... iti)..."|
(See Spandakārikā-s II, 3-4)
Because (yatas) Caitanya (caitanyam) (is) the essential nature (sva-bhāvaḥ) of the universe (viśvasya), therefore (tataḥ eva), Pramāṇa --i.e. the means of right, valid knowledge-- (pramāṇa), etc. (ādi) (are) miserable (varākam) (and) inadequate (anupayuktam) for proving (sādhanāya) That --i.e. Caitanya or Consciousness with Absolute Freedom-- (tad), as even (api) the proof (siddhikatvāt) of that (Pramāṇa, etc.) (tasya) is dependent (adhīna) on the self-luminous (sva-prakāśa) Caitanya (caitanya). And (ca), according (yuktyā) to the abovementioned (prokta), it is impossible (aśakyatvāt) for anything (kena api) to veil or cover (āvarītum) Caitanya (caitanyasya) since it is always shedding light --i.e. Caitanya is always luminous-- (sadā prakāśamānatvāt)|
That (tad) has (also) been said (uktam) in venerable (śrī) Trikahṛdaya (trikahṛdaye):
"Just as (yadvat) (when) one attempts (īhate) to jump (laṅghitum) with his (sva) foot (padā) over the shadow (chāyām) of his own (sva) head (śiras), (the shadow of) the head (śiras) is not (na syāt) at the place (uddeśe) (where) the foot (steps on) (pāda), so also (tathā) (is it with) this (iyam) Vaindavī Kalā --i.e. Bindu's Power5 -- (vaindavī kalā... iti)"||
"Just as (yathā) the (shadow of the) head (śiras) of one (tasya) who (yaḥ) attempts (īhate) to jump (over it) (laṅghitum) is (syāt) not (na) at the place (uddeśe) (where) the foot (steps on) (pāda), so (tathā) is this (Vaindavī Kalā) (iyam iti)", (this is) here (atra) the syntactical connection (sambandhaḥ)|
With this (anena eva) intention (āśayena), it has been proved (iti pramaṇīkṛtam) by a large quantity (mahatā) of stanzas (granthena) in the Spandakārikā-s (spande) that Caitanya or Consciousness with complete Freedom to know and do all (caitanyam) is (asti) always (sarvadā) the self-luminous (sva-prakāśam) Absolute Truth (paramārthasat) (and) of the nature (rūpam) of the Spanda --i.e. Supreme Vibration-- (spanda) principle (tattva), which is essentially (ātmaka) Śaṅkara --i.e. Śiva-- (śaṅkara), (in the stanza) beginning (upakramya) (with):
"In whom (yatra) rests (sthitam)... (iti ādi)6 "|
(See Spandakārikā-s I, 2)
(and) ending (antena) (with):
"... that (tad) is (asti), in the highest sense (paramārthatas... iti), (the principle of Spanda)"|
(See Spandakārikā-s I, 5)
||1||
1 The affix referred to is the well-known Taddhita or secondary affix "yañ". OK, here we go: you take the word "cetana" (conscious being), drop final "a" and add "yañ" to resulting "cetan". So, you get "cetanyañ". Now, you change "e" to its Vṛddhi (protracted) form, that is, "ai". Well, you get "caitanyañ" as a result. Now, you drop that final "ñ". Well done!: "caitanya" (the state of a conscious being, i.e. Consciousness). However, the word Consciousness is not enough to define Caitanya... Absolute Consciousness would be a better translation, but a long one. Hence, it is usually translated as "Consciousness". Well, the affix "yañ" indicates "relationship"... among the being and his state, in this case, got it? Do you want more information on Taddhita affixes?... go read Affixes documents.
2 Āṇavamala is a contraction of supreme Śiva's Will, by means of which Śiva feels that He is not perfect and full. Māyīyamala is a contraction of supreme Śiva's Knowledge, through which Śiva feels that He is different from the objects (beings, things, etc.) and they are different from each other. Finally, "Kārmamala is a contraction of supreme Śiva's Activity, by which Śiva feels that He is a limited doer of likewise limited actions.
3 The theory of "Anādiśiva (beginningless Śiva) and the liberated śiva-s is explained in the study of this scripture [See "Scriptures (study)/Śivasūtravimarśinī" in the Trika section].
4 On one hand, common people as well as Cārvāka system think that the Self is the body. On the other hand, the Vedic tradition postulates that the Self is just prāṇa or vital energy. In turn, Yogācāra Buddhism states that He is Buddhi or intellect. Finally, Mādhyamika Buddhism affirms that the Self is only Void or Śūnya. This is explained in detail in my study [See "Scriptures (study)/Śivasūtravimarśinī" in the Trika section].
5 Vaindavī (or Baindavī) Kalā is the Power (Kalā) of Vindu or Bindu. Vindu or Bindu is Śakti in an extremely compacted form. Well, the sense here is that the Power of that Śakti or I-consciousness always remains as the knower. I explain Baindavī Kalā in detail in my study of this scripture [See "Scriptures (study)/Śivasūtravimarśinī" in the Trika section].
6 I wrote suspension points to represent "Iti ādi" or "etc.".
Aphorism 2
यदि जीवजडात्मनो विश्वस्य परमशिवरूपं चैतन्यमेव स्वभावः तत्कथमयं बन्ध इत्याशङ्काशान्तये संहितया इतरथा च अकारप्रश्लेषाप्रश्लेषपाठतः सूत्रमाह—
ज्ञानं बन्धः॥२॥
इह उक्तयुक्त्या चित्प्रकाशव्यतिरिक्तं न किञ्चिदुपपद्यत इति मलस्यापि का सत्ता कीदृग्वा तन्निरोधकत्वं स्यादिति भेदवादोक्तप्रक्रियापरिहारेण
मलमज्ञानमिच्छन्ति संसाराङ्कुरकारणम्॥
इति।
अज्ञानाद्बध्यते लोकस्ततः सृष्टिश्च संहृतिः॥
इति श्रीमालिनीविजयश्रीसर्वाचारोक्तस्थित्या यः परमेश्वरेण स्वस्वातन्त्र्यशक्त्याभासितस्वरूपगोपनारूपया महामायाशक्त्या स्वात्मन्याकाशकल्पेऽनाश्रितात्प्रभृति मायाप्रमात्रन्तं सङ्कोचोऽवभासितः स एव शिवाभेदाख्यात्यात्मकाज्ञानस्वभावोऽपूर्णम्मन्यतात्मकाणवमलसतत्त्वसङ्कुचितज्ञानात्मा बन्धः। यथा च व्यतिरिक्तस्य मलस्यानुपपन्नत्वं तथा अस्माभिः श्रीस्वच्छन्दोद्द्योते पञ्चमपटलान्ते दीक्षाविचारे वितत्य दर्शितम्। एष च सूत्रार्थः
निजाशुद्ध्यासमर्थस्य...।
इति कारिकाभागेन सङ्गृहीतः। एवमात्मन्यनात्मताभिमानरूपाख्यातिलक्षणाज्ञानात्मकं ज्ञानं न केवलं बन्धो यावदनात्मनि शरीरादावात्मताभिमानात्मकमज्ञानमूलं ज्ञानमपि बन्ध एव। एतच्च
परामृतरसापायस्...।
इति कारिकया सङ्गृहीतम्। एवं चैतन्यशब्देनोक्तं यत्किञ्चित्स्वातन्त्र्यात्मकं रूपं तत्र चिदात्मन्यपि स्वातन्त्र्याप्रथात्मविज्ञानाकलवदपूर्णम्मन्यतामात्रात्मना रूपेण स्वातन्त्र्येऽपि देहादावबोधरूपेणानात्मन्यात्मताभिमानात्मना रूपेण द्विप्रकारमाणवमलमनेन सूत्रेण सूत्रितम्। तदुक्तं श्रीप्रत्यभिज्ञायाम्।
स्वातन्त्र्यहानिर्बोधस्य स्वातन्त्र्यस्याप्यबोधता।
द्विधाणवं मलमिदं स्वस्वरूपापहानितः॥
इति॥२॥
Yadi jīvajaḍātmano viśvasya paramaśivarūpaṁ caitanyameva svabhāvaḥ tatkathamayaṁ bandha ityāśaṅkāśāntaye saṁhitayā itarathā ca akārapraśleṣāpraśleṣapāṭhataḥ sūtramāha—
Jñānaṁ bandhaḥ||2||
Iha uktayuktyā citprakāśavyatiriktaṁ na kiñcidupapadyata iti malasyāpi kā sattā kīdṛgvā tannirodhakatvaṁ syāditi bhedavādoktaprakriyāparihāreṇa
Malamajñānamicchanti saṁsārāṅkurakāraṇam||
iti|
Ajñānādbadhyate lokastataḥ sṛṣṭiśca saṁhṛtiḥ||
iti śrīmālinīvijayaśrīsarvācāroktasthityā yaḥ parameśvareṇa svasvātantryaśaktyābhāsitasvarūpagopanārūpayā mahāmāyāśaktyā svātmanyākāśakalpe'nāśritātprabhṛti māyāpramātrantaṁ saṅkoco'vabhāsitaḥ sa eva śivābhedākhyātyātmakājñānasvabhāvo'pūrṇammanyatātmakāṇavamalasatattvasaṅkucitajñānātmā bandhaḥ| Yathā ca vyatiriktasya malasyānupapannatvaṁ tathā asmābhiḥ śrīsvacchandoddyote pañcamapaṭalānte dīkṣāvicāre vitatya darśitam| Eṣa ca sūtrārthaḥ
Nijāśuddhyāsamarthasya...|
iti kārikābhāgena saṅgṛhītaḥ| Evamātmanyanātmatābhimānarūpākhyātilakṣaṇājñānātmakaṁ jñānaṁ na kevalaṁ bandho yāvadanātmani śarīrādāvātmatābhimānātmakamajñānamūlaṁ jñānamapi bandha eva| Etacca
Parāmṛtarasāpāyas...|
iti kārikayā saṅgṛhītam| Evaṁ caitanyaśabdenoktaṁ yatkiñcitsvātantryātmakaṁ rūpaṁ tatra cidātmanyapi svātantryāprathātmavijñānākalavadapūrṇammanyatāmātrātmanā rūpeṇa svātantrye'pi dehādāvabodharūpeṇānātmanyātmatābhimānātmanā rūpeṇa dviprakāramāṇavamalamanena sūtreṇa sūtritam| Taduktaṁ śrīpratyabhijñāyām|
Svātantryahānirbodhasya svātantryasyāpyabodhatā|
Dvidhāṇavaṁ malamidaṁ svasvarūpāpahānitaḥ||
iti||2||
"If (yadi) the essential nature (sva-bhāvaḥ) of the universe (viśvasya) composed (ātmanaḥ) of limited beings (jīva) (and) inert matter (jaḍa) (is) just (eva) Caitanya --omniscient and omnipotent Consciousness-- (caitanyam), whose form (rūpam) is Paramaśiva --the Supreme Śiva-- (paramaśiva), therefore (tad) how (katham) (can) this (ayam) bondage (exist) (bandhaḥ iti)?". In order to dissipate (śāntaye) (such a) doubt (āśaṅkā), (Lord Śiva) declared (āha) (the second) aphorism (sūtram), (but) endowed with a (double) reading (pāṭhataḥ): with coalescence (praśleṣa) (and) without coalescence (apraśleṣa) of the letter (kāra) "a" (a). (In other words, Śiva expressed it) by means of the combination of letters according to euphonic rules --i.e. Sandhi rules-- (saṁhitayā) and also (ca) in a contrary manner --viz. with no Sandhi or combination-- (itarathā)—
The (limited or contracted) knowledge (jñānam) (is) bondage (bandhaḥ)||2||
Here (iha), by a connection (yuktyā) with that which was mentioned (before) (ukta), (it has been proved that) "nothing (na kiñcid) exists (upapadyate) to be separate (vyatiriktam) from the Light (prakāśa) of Consciousness (cit... iti)" How is it possible (kā) the (separate) existence (sattā) of mala --impurity-- then (malasya api), and --lit. "or"-- (vā) of what kind (kīdṛś) is (syāt) (its) obstructing (nirodhakatvam) That --viz. the Supreme Self-- (tad)? --in other words, "what its obstructing That is like?"--. Thus (iti), excluding by argument (parihāreṇa) the procedure (prakriyā) expressed (ukta) by the dualistic (bheda) doctrine (vāda)1 :
"(The great sages) maintain (icchanti) that mala or impurity (malam) (is) ignorance (ajñānam) (and) the cause (kāraṇam) for Saṁsāra --Transmigration-- (saṁsāra) to sprout (aṅkura... iti)"||
"The world (lokaḥ) is bound (badhyate) by ignorance (ajñānāt), (and) for that reason (tatas) (it undergoes) manifestation (sṛṣṭiḥ) and (ca) dissolution (saṁhṛtiḥ... iti)"||
as firmly stated (ukta-sthityā) by the venerable (scriptures) (śrī... śrī) Mālinīvijaya (mālinīvijaya) (and) Sarvācāra (sarvācāra) (in the two previous stanzas, respectively. There is) a contraction --i.e. limitation-- (saṅkoca) which (yaḥ) is made to appear (avabhāsitaḥ) by the Supreme (parama) Lord --Īśvara-- (īśvareṇa) through the power (śaktyā) of Mahāmāyā (mahāmāyā)2 whose form (rūpayā) consists of concealing (gopanā) one's own essential nature (sva-rūpa). (This Mahāmāyā) is manifested (ābhāsita) by the power (śaktyā) of His (sva) Absolute Freedom (svātantrya). (Such a contraction or limitation shines forth in) His (sva) Self (ātmani), which is like (kalpe) the sky (ākāśa), from Anāśritaśiva (anāśritāt)3 , etc. (prabhṛti) down to (antam) māyāpramātā --the experients pralayākala and sakala-- (māyā-pramātṛ)4 . That (limitation) (saḥ) alone (eva) (is) bondage (bandhaḥ) whose nature (sva-bhāvaḥ) (lies in) ignorance (ajñāna) consisting (ātmaka) of "non-realization" (akhyāti) of (one's) unity (abheda) with Śiva (śiva) (and) whose essence (ātmā) (is) contracted (saṅkucita) knowledge (jñāna) in the form (satattva) of Āṇavamala (āṇavamala), which --viz. Āṇavamala-- consists (ātmaka) of considering (oneself) (manyatā) as imperfect (apūrṇam)|
And (ca) just as (yathā) it cannot be proved (anupapannatvam) that mala or impurity (malasya) (is) separate (from Consciousness) (vyatiriktasya), so also (tathā) (the same fact) has been shown (darśitam) at great length (vitatya) by us (asmābhiḥ) while investigating (vicāre) dīkṣā --initiation-- (dīkṣā) in (the commentary) Uddyota (uddyote) on venerable (śrī) Svacchandatantra (svacchanda), at the end (ante) of the fifth (pañcama) chapter (paṭala)|
This (eṣaḥ ca) (same) meaning (arthaḥ) of the aphorism (sūtra) has been summarized (saṅgṛhītaḥ) in a portion (bhāgena) of Spandakārikā-s (kārikā):
"... of that (limited individual) who is incapacitated (asamarthasya) by his own (nija) impurity --aśuddhi-- (aśuddhyā... iti)..."|
(See Spandakārikā-s I, 9)
Thus (evam), it is not (na) only (kevalam) bondage (bandhaḥ) (that limited) knowledge (jñānam) consisting (ātmakam) of ignorance (ajñāna) which appears (lakṣaṇa) as "non-realization" (akhyāti) characterized by (rūpa) considering (abhimāna) the Self (ātmani) as not-Self (anātmatā); but even (yāvat) (limited) knowledge (jñānam) -the root (mūlam) of ignorance (ajñāna)- consisting (ātmakam) of considering (abhimāna) the not-Self (anātmani), i.e. the body (śarīra), etc. (ādau), as the Self (ātmatā), (is) also (api) bondage (bandhaḥ) indeed (eva)|
This (concept) (etad ca) has (also) been abridged (saṅgṛhītam) by means of the (following) aphorism of Spandakārikā-s (kārikayā):
"... (implies) the loss (apāyaḥ) of the sap (rasa) of the Supreme (para) Nectar of Immortality (amṛta)..."|
(See Spandakārikā-s III, 14)
Thus (evam), whatever (yatkiñcid) whose nature (rūpam) consists (ātmakam) of Svātantrya --I-consciousness, i.e. Freedom to know and do everything-- (svātantrya) is described (uktam) by the word (śabdena) Caitanya (caitanya) (as indicated in the first aphorism of the Śivasūtra-s). Then (tatra), even (api) if there is (only) Cit --viz. Śiva or Prakāśa-- (cit-ātmani), as in the case (vat) of a Vijñānākala (vijñāna-akala) who does not attain (aprathā-ātma) I-consciousness or Freedom --viz. kartṛtvasvātantrya or freedom to do-- (svātantrya)5 , (there is Āṇavamala) in the form (rūpeṇa) of merely (mātra-ātmanā) considering (himself) (manyatā) as imperfect (apūrṇam); (or) even (api) if there is I-consciousness --freedom to do-- (svātantrye) (but) with ignorance (abodha-rūpeṇa) (appearing) in the form (rūpeṇa) of considering (abhimāna-ātmanā) the not-Self (anātmani) like the body (deha), etc. (ādau) as the Self (ātmatā), (there is also Āṇavamala6 . Therefore,) by means of this (anena) aphorism (sūtreṇa) has been declared (sūtritam) that Āṇavamala (āṇava-malam) (is) of two (dvi) kinds (prakāram)|
That (tad) has been said (uktam) in venerable Īśvarapratyabhijñā (śrī-pratyabhijñāyām):
"This (idam) Āṇavamala (āṇavam malam) appears in two ways (dvidhā): (1) Like a state of knowledge (bodhasya) without (hānis) freedom (svātantryam), (or) even (api) (2) like a state devoid of knowledge (abodhatā) but endowed with freedom (svātantryasya). (Both facets) are due to a diminution (apahānitaḥ) (of awareness) in respect of one's own (sva) essential nature (sva-rūpa... iti)"||
(See Īśvarapratyabhijñā III, 2, 4)
||2||
1 The doctrine which postulates the existence of difference between God and man.
2 Mahāmāyā (lit. the great Māyā) is operative in the region between the tattva-s or categories 5 (Sadvidyā) and 6 (Māyā).
3 The stage between the tattva-s or categories 2 (Śakti) and 3 (Sadāśiva).
4 The experient (pramātā) of Māyā (Ignorance, tattva 6) consists of two experients: pralayākala and sakala. The former sleeps deeply in Māyā herself, while the latter experiences the dream and waking states.
5 A Vijñānākala dwells in the inferior portion of Mahāmāyā (which is operative in the region between the tattva-s 5 and 6), that is to say, between Āṇavamala (the primordial impurity) and Māyā (the sixth tattva or category). The experient Vijñānākala realizes that he is Śiva, but being devoid of Śakti (I-consciousness), he is unable to do anything. In other words, he does not possess "freedom to do".
6 The author is speaking about the experient known as Sakala (see the previous fourth note), who has I-consciousness and consequently freedom to do... to a limited extent, of course... but is devoid of true knowledge about his own essential nature. In short, he is full of "abodha" or "ignorance" and does not realize his identity with the Supreme Lord.
Aphorism 3
किम् ईदृगाणवमलात्मैव बन्धो न इत्याह—
योनिवर्गः कलाशरीरम्॥३॥
बन्ध इत्यनुवर्तते योऽयं योनेर्विश्वकारणस्य मायायाः सम्बन्धी वर्गः साक्षात्पारम्पर्येण च तद्धेतुको देहभुवनाद्यारम्भी किञ्चित्कर्तृताद्यात्मककलादिक्षित्यन्तस्तत्त्वसमूहस्तद्रूपं मायीयं तथा कलयति स्वस्वरूपावेशेन तत्तद्वस्तु परिच्छिनत्तीति कला व्यापारः शरीरं स्वरूपं यस्य तत्कलाशरीरं कार्मं मलमपि बन्ध इत्यर्थः। एतदपि
निजाशुद्ध्यासमर्थस्य कर्तव्येष्वभिलाषिणः।
इत्यनेनैव सङ्गृहीतम्। यथा चैतत्तथास्मदीयात्स्पन्दनिर्णयादवबोद्धव्यम्। एषां च कलादीनां किञ्चित्कर्तृत्वादिलक्षणं स्वरूपमाणवमलभित्तिलग्नं पुंसामावरकतया मलत्वेन सिद्धमेव। यदुक्तं श्रीमत्स्वच्छन्दे
मलप्रध्वस्तचैतन्यं कलाविद्यासमाश्रितम्।
रागेण रञ्जितात्मानं कालेन कलितं तथा॥
नियत्या यमितं भूयः पुम्भावेनोपबृंहितम्।
प्रधानाशयसम्पन्नं गुणत्रयसमन्वितम्॥
बुद्धितत्त्वसमासीनमहङ्कारसमावृतम्।
मनसा बुद्धिकर्माक्षैस्तन्मात्रैः स्थूलभूतकैः॥
इति। कार्ममलस्याप्यावरकत्वं श्रीमालिनीविजये प्रदर्शितम्
धर्माधर्मात्मकं कर्म सुखदुःखादिलक्षणम्।
इति। तदेतन्मायीयं कार्मं च मलम्
भिन्नवेद्यप्रथात्रैव मायाख्यं जन्मभोगदम्।
कर्तर्यबोधे कार्मं तु मायाशक्त्याव तत्त्रयम्॥
इति श्रीप्रत्यभिज्ञायामाणवमलभित्तिकं सङ्कुचितविशिष्टज्ञानतयैवोक्तम्॥३॥
Kim īdṛgāṇavamalātmaiva bandho na ityāha—
Yonivargaḥ kalāśarīram||3||
Bandha ityanuvartate yo'yaṁ yonerviśvakāraṇasya māyāyāḥ sambandhī vargaḥ sākṣātpāramparyeṇa ca taddhetuko dehabhuvanādyārambhī kiñcitkartṛtādyātmakakalādikṣityantastattvasamūhastadrūpaṁ māyīyaṁ tathā kalayati svasvarūpāveśena tattadvastu paricchinattīti kalā vyāpāraḥ śarīraṁ svarūpaṁ yasya tatkalāśarīraṁ kārmaṁ malamapi bandha ityarthaḥ| Etadapi
Nijāśuddhyāsamarthasya kartavyeṣvabhilāṣiṇaḥ|
ityanenaiva saṅgṛhītam| Yathā caitattathāsmadīyātspandanirṇayādavaboddhavyam| Eṣāṁ ca kalādīnāṁ kiñcitkartṛtvādilakṣaṇaṁ svarūpamāṇavamalabhittilagnaṁ puṁsāmāvarakatayā malatvena siddhameva| Yaduktaṁ śrīmatsvacchande
Malapradhvastacaitanyaṁ kalāvidyāsamāśritam|
Rāgeṇa rañjitātmānaṁ kālena kalitaṁ tathā||
Niyatyā yamitaṁ bhūyaḥ pumbhāvenopabṛṁhitam|
Pradhānāśayasampannaṁ guṇatrayasamanvitam||
Buddhitattvasamāsīnamahaṅkārasamāvṛtam|
Manasā buddhikarmākṣaistanmātraiḥ sthūlabhūtakaiḥ||
iti| Kārmamalasyāpyāvarakatvaṁ śrīmālinīvijaye pradarśitam
Dharmādharmātmakaṁ karma sukhaduḥkhādilakṣaṇam|
iti| Tadetanmāyīyaṁ kārmaṁ ca malam
Bhinnavedyaprathātraiva māyākhyaṁ janmabhogadam|
Kartaryabodhe kārmaṁ tu māyāśaktyāiva tattrayam||
iti śrīpratyabhijñāyāmāṇavamalabhittikaṁ saṅkucitaviśiṣṭajñānatayaivoktam||3||
Is bondage (kim... bandhaḥ) only (eva) Āṇavamala (āṇavamala-ātmā), which is endowed with such qualities (īdṛk)? (The author of the Śivasūtra-s, i.e. Śiva,) said (āha) "No" (na iti) (tacitly, as proved by the following aphorism)—
The source (yoni) (and her) progeny (vargaḥ), (along with) that whose form (śarīram) is activity (kalā) (are also bondage)||3||
(The term) "bandha" --bondage-- (bandhaḥ iti) follows (anuvartate) (from the previous aphorism). Varga (vargaḥ) (is) this (ayam) which (yaḥ) is connected (sambandhī) with Yoni (yoneḥ), i.e. with Māyā --the sixth tattva or category-- (māyāyāḥ), the cause --kāraṇa-- (kāraṇasya) of the universe (viśva), directly (sākṣāt) and (ca) through uninterrupted succession (pāramparyeṇa). That (varga) (tad) (is) the agent (hetukaḥ) originating (ārambhī) bodies (deha), worlds (bhuvana), etc. (ādi), (and consists of) an aggregate (samūha) of tattva-s --categories or principles-- (tattva) beginning (ādi) with Kalā (kalā) (or) limited (kiñcid) agency or doership (kartṛtā... ātmaka), etc. (ādi), (and) ending (antaḥ) in earth (kṣiti)1 . The form (rūpaṁ) (assumed) by that --in short, by "Yonivarga" or Māyā and her progeny, viz. varga or the aggregate of tattva-s connected with Māyā-- (tad) (is) Māyīyamala or Mayic impurity (māyīyam). In like manner (tathā), (the term) Kalā (kalā) (means) activity (vyāpāraḥ). (It is) what impels (kalayati) (and) divides (paricchinatti) (reality) into (separate) thing(s) (vastu) (as) this or that (tad tad) by entering (āveśena) into its (sva) essential nature (sva-rūpa... iti) --in other words, "by entering into the essential nature of such a reality"--. (The phrase "Kalāśarīram" in the present aphorism means) that (tad) whose (yasya) śarīra (śarīram) (or) form/nature (sva-rūpam) (is Kalā or activity. Therefore, "Kalāśarīram" is nothing else but Kārmamala --impurity derived from Karma--, of course, and this) Kārmamala (kārmam malam) (is) also (api) bondage (bandhaḥ). This is the sense (iti arthaḥ)2 |
This (same concept) (etad) has been also summarized (api... saṅgṛhītam) through this (aphorism) (anena eva) (in Spandakārikā-s):
"... of that (limited individual) who is incapacitated (asamarthasya) by his own (nija) impurity --aśuddhi-- (aśuddhyā... iti) (and) who whishes --abhilāṣī-- (abhilāṣiṇaḥ) to do actions --i.e. to act-- (kartavyeṣu... iti)..."|
(See Spandakārikā-s I, 9)
And (ca) that (yathā) this (etad) (is) so (tathā) may be known and learnt (avaboddhavyam) from our (asmadīyāt) Spandanirṇaya --an extremely authoritative commentary on Spandakārikā-s-- (spandanirṇayāt)|
The essence (sva-rūpam) of these (eṣāṁ ca) (manifestations, viz.) Kalā (kalā), etc. (ādīnāṁ), is characterized (lakṣaṇam) by limited (kiñcid) agency or doership (kartṛtva), etc. (ādi) (and) attached (lagnam) to Āṇavamala (āṇavamala) as (its) basis --i.e. Āṇavamala is the basis of that essence-- (bhitti). (And since such an essence) conceals or veils (āvarakatayā) (the true nature) of the individual souls --puruṣa-s-- (puṁsām), it is (fully) proved (siddham) that is a state of mala or impurity (malatvena)|
That (yad) has been expressed (uktam) in venerable (śrīmat) Svacchandatantra (svacchande):
"On its being eclipsed (pradhvasta) by mala or impurity --i.e. Āṇavamala along with its two offsprings: Māyīyamala and Kārmamala-- (mala), Caitanya or Consciousness with Absolute Freedom to know and do everything (caitanyam) is provided (samāśritam) with Kalā (kalā) (and) Vidyā (vidyā). Thus (tathā), It --viz. Caitanya-- is dyed (rañjita-ātmānam) by Rāga (rāgeṇa) (and) divided (kalitam) by Kāla (kālena). It is (bhūyas) restrained (yamitam) by Niyati (niyatyā) (and) magnified (upabṛṁhitam) by the sense of being (bhāvena) a Puruṣa --individual soul-- (puṁs). (Caitanya) gets endowed (sampannam) with the disposition (āśaya) of Prakṛti (pradhāna) (and) is associated (samanvitam) with the three (traya) Guṇa-s --qualities of Prakṛti-- (guṇa). It stands (samāsīnam) in the principle (tattva) (known as) intellect (buddhi), (and) is surrounded (samāvṛtam) with ego (ahaṅkāra). (Finally, Caitanya is furnished) with mind (manasā), powers of knowledge and action (buddhi-karma-akṣaiḥ), subtle elements (tanmātraiḥ) (and) gross (sthūla) elements (bhūtakaiḥ... iti)3 "||
(See Svacchandatantra II, 39-41)
The act of concealing (āvarakatvaṁ) (performed) by Kārmamala (kārma-malasya) (is) shown (pradarśitam) in venerable (śrī) Mālinīvijayatantra (mālinīvijaye) too (api):
"Dharmic --lit. pious, related to one's own prescribed duty, etc.-- (dharma) (and) adharmic --the opposite to dharmic-- (adharma-ātmakaṁ) action (karma) is characterized (lakṣaṇam) by pleasure (sukha), pain (duḥkha), etc. (ādi... iti)"|
(See Mālinīvijayatantra I, 24)
The same thing (tad etad) has been said (uktam) in venerable (śrī) Īśvarapratyabhijñā (pratyabhijñāyām), viz. (that) Māyīya (māyīyam) and (ca) Kārma (kārmam) mala-s (malam) have Āṇavamala (āṇavamala) as (their) basis (bhittikam) (and are) special (viśiṣṭa) (sorts of) contracted or limited (saṅkucita) knowledge (jñānatayā eva):
"(Āṇavamala being already present, there arises) Māyīyamala (māyā-ākhyaṁ) (which brings about) here (atra eva) spreading out or propagation (prathā) of objects (vedya) different (bhinna) (from oneself). And (ca) when there is ignorance (abodhe) regarding the doer (kartari), (there emerges) Kārmamala (kārmam), which bestows (dam) birth (janma) (and) experience of pleasure and pain (bhoga). That (tad) group of three (mala-s) (trayam) (is manifested) by the Māyāśakti (māyā-śaktyā eva)4 (of Śiva) indeed (tu... iti)"||
(See Īśvarapratyabhijñā III, 2, 5)
||3||
1 The tattva-s or categories 7 through 36. See the Tattvic Chart for more information.
2 See note 2 of the commentary on the first aphorism.
3 The entire process of manifestation from tattva 7 through tattva 36 is condensed in this passage of Svacchandatantra. For a complete understanding of it, read Trika 4 (English), Trika 5 (English) and Trika 6 (English).
4 Māyāśakti is His divine Power to produce different forms. It must not be mistaken for Māyātattva (the sixth category, which is a manifestation brought about by Him through that very Māyāśakti).
Aphorism 4
अथ कथमस्याज्ञानात्मकज्ञानयोनिवर्गकलाशरीररूपस्य त्रिविधस्य मलस्य बन्धकत्वमित्याह—
ज्ञानाधिष्ठानं मातृका॥४॥
यदेतत्त्रिविधमलस्वरूपमपूर्णम्मन्यताभिन्नवेद्यप्रथाशुभाशुभवासनात्मकं विविधं ज्ञानरूपमुक्तं तस्यादिक्षान्तरूपाज्ञाता माता मातृका विश्वजननी तत्तत्सङ्कुचितवेद्याभासात्मनो ज्ञानस्य अपूर्णोऽस्मि क्षामः स्थूलो वास्म्यग्निष्टोमयाज्यस्मीत्यादि तत्तदविकल्पकसविकल्पकावभासपरामर्शमयस्य तत्तद्वाचकशब्दानुवेधद्वारेण शोकस्मयहर्षरागादिरूपतामादधाना
करन्ध्रचितिमध्यस्था ब्रह्मपाशावलम्बिकाः।
पीठेश्वर्यो महाघोरा मोहयन्ति मुहुर्मुहुः॥
इति श्रीतिमिरोद्घाटप्रोक्तनीत्या वर्गकलाद्यधिष्ठातृब्राह्म्यादिशक्तिश्रेणीशोभिनी श्रीसर्ववीराद्यागमप्रसिद्धलिपिक्रमसन्निवेशोत्थापिकाम्बाज्येष्ठारौद्रीवामाख्यशक्तिचक्रचुम्बिता शक्तिरधिष्ठात्री तदधिष्ठानादेव ह्यन्तरभेदानुसन्धिवन्ध्यत्वात्क्षणमप्यलब्धविश्रान्तीनि बहिर्मुखान्येव ज्ञानानीति युक्तैव एषां बन्धकत्वोक्तिः। एतच्च
शब्दराशिसमुत्थस्य...।
इति कारिकया
स्वरूपावरणे चास्य शक्तयः सततोत्थिताः।
इति च कारिकया सङ्गृहीतम्॥४॥
Atha kathamasyājñānātmakajñānayonivargakalāśarīrarūpasya trividhasya malasya bandhakatvamityāha—
Jñānādhiṣṭhānaṁ mātṛkā||4||
Yadetattrividhamalasvarūpamapūrṇammanyatābhinnavedyaprathāśubhāśubhavāsanātmakaṁ vividhaṁ jñānarūpamuktaṁ tasyādikṣāntarūpājñātā mātā mātṛkā viśvajananī tattatsaṅkucitavedyābhāsātmano jñānasya apūrṇo'smi kṣāmaḥ sthūlo vāsmyagniṣṭomayājyasmītyādi tattadavikalpakasavikalpakāvabhāsaparāmarśamayasya tattadvācakaśabdānuvedhadvāreṇa śokasmayaharṣarāgādirūpatāmādadhānā
Karandhracitimadhyasthā brahmapāśāvalambikāḥ|
Pīṭheśvaryo mahāghorā mohayanti muhurmuhuḥ||
iti śrītimirodghāṭaproktanītyā vargakalādyadhiṣṭhātṛbrāhmyādiśaktiśreṇīśobhinī śrīsarvavīrādyāgamaprasiddhalipikramasanniveśotthāpikāmbājyeṣṭhāraudrīvāmākhyaśakticakracumbitā śaktiradhiṣṭhātrī tadadhiṣṭhānādeva hyantarabhedānusandhivandhyatvātkṣaṇamapyalabdhaviśrāntīni bahirmukhānyeva jñānānīti yuktaiva eṣāṁ bandhakatvoktiḥ| Etacca
Śabdarāśisamutthasya...|
iti kārikayā
Svarūpāvaraṇe cāsya śaktayaḥ satatotthitāḥ|
iti ca kārikayā saṅgṛhītam||4||
"Now (atha), how is it (katham) (that) this (asya) threefold (trividhasya) mala or impurity (malasya) whose form (rūpasya) is knowledge (jñāna) consisting (ātmaka) of ajñāna or ignorance --i.e. limited knowledge-- (ajñāna), Yonivarga --Māyā and her progeny, viz. Māyīyamala-- (yoni-varga), (and) Kalāśarīra --that whose form is activity, viz. Kārmamala-- (kalā-śarīra), becomes a fetter (bandhakatvam... iti) (for the individual soul?". The author of the Śivasūtra-s, i.e. Śiva) said (āha)—
The basis (adhiṣṭhānam) of the (limited and contracted) knowledge (jñāna) (is) the un-understood Mother (mātṛkā)||4||
This (etad) which (yad) has been described (before) (uktam) (is) a manifold (vividham) form (rūpam) of (limited) knowledge (jñāna) whose nature (sva-rūpam) (is) a threefold (trividha) mala --impurity-- (mala) consisting (ātmakam) of (1) the act of considering (oneself) (manyatā) as imperfect (apūrṇam) --i.e. Āṇavamala--, (2) the expansion (prathā) of a sense (vedya) of differences (bhinna) --i.e. Māyīyamala--, (3) good (śubha) (and) bad (aśubha) Vāsanā-s or tendencies accumulated in the causal body, (which lead oneself to perform good and bad actions respectively) (vāsanā)1 --i.e. Kārmamala--. Of that (threefold limited knowledge) (tasya), Mātṛkā (mātṛkā), the Progenitor (jananī) of the universe (viśva), (is) the unknown (ajñātā) Mother (mātā), (and) Her form (rūpā) starts (ādi) with "a" (a) (and) ends in "kṣa" (kṣa). (She is the Mother) of knowledge (jñānasya) whose nature (ātmanaḥ) (is) a flash (ābhāsa) of various (tad tad) contracted (saṅkucita) cognitions (vedyā). (This limited knowledge or cognition appears in the form of) "I am (asmi) imperfect (apūrṇaḥ)", "I am (asmi) thin (kṣāmaḥ)" or (vā) "I am (asmi) fat (sthūlaḥ)", "I am (asmi) a performer (yājī) of the Agniṣṭoma sacrifice (agniṣṭoma)" and so forth (iti ādi). (This knowledge) is constituted (mayasya) by various (tad tad) considerations (parāmarśa), (some of them) appearing (avabhāsa) as devoid of mental modifications --viz. as notions beyond ordinary mind-- (a-vikalpaka), (while others) as possessing mental modifications --i.e. as concretely formulated thoughts-- (sa-vikalpaka), (and) by means (dvāreṇa) of the penetration (anuvedha) of different (tad tad) sounds (śabda) (and) words (vācaka) (in the mind of the one who hears,) generates (dhānā) an intoxication (māda) in the form (rūpatā) of sorrow (śoka), arrogance (smaya), joy (harṣa), passion (rāga), etc. (ādi). According to the precept (nītyā) enunciated (prokta) in venerable (śrī) Timirodghāṭa (timirodghāṭa):
"The Mahāghorā-s --lit. "very terrible"-- (mahāghorāḥ), (that is, the śakti-s or powers) who are (sthāḥ) in the middle (madhya) of Consciousness (citi) in Karandhra --i.e. in Brahmarandhra-- (ka-randhra)2 , who hang (avalambikāḥ) by the Brahmā's noose (brahma-pāśa) (and) are the Mistresses (īśvaryaḥ) of the pīṭha-s or seats --the sense-organs-- (pīṭha), delude (mohayanti) over and over again (muhur... muhur... iti)"||
(Mātṛkā) shines (śobhinī) in the series (śreṇī) of powers (śakti) (such as) Brāhmī (brāhmī), etc. (ādi) presiding (adhiṣṭhātṛ) over the groups of letters (varga), Kalā-s --the five primordial powers-- (kalā)3 , etc. (ādi). She excites or animates (the living being) (utthāpikā) by the arrangement (sanniveśa) of a succession (krama) of letters (lipi), which is notorious (prasiddha) in Āgama-s --revealed scriptures-- (āgama) (such as) venerable (śrī) Sarvavīra (sarvavīra), etc. (ādi). She is closely related (cumbitā) to the group (cakra) of powers (śakti) whose names (ākhya) (are) Ambā (ambā), Jyeṣṭhā (jyeṣṭhā), Raudrī (raudrī) (and) Vāmā (vāmā). (Simply put, Mātṛkā is) the presiding (adhiṣṭhātrī) Śakti or Power (śaktiḥ). Since (Mātṛkā) is indeed the basis (adhiṣṭhānāt eva) of that (limited knowledge) (tad), (and) because, (for the same reason), there is undoubtedly (hi) absence (vandhyatvāt) of an exploration (anusandhi) of the inner (antas) unity (abheda), the (limited) cognitions (jñānāni) do not find (alabdha) any rest (viśrāntīni) even (api) for an instant (kṣaṇam) (and) are only (eva) directed to external things --lit. directed outward-- (bahis-mukhāni). Thus (iti), to proclaim (uktiḥ) that those (cognitions) (eṣāṁ) (are) fetters (bandhakatva) (is) truly (eva) appropriate (yuktā)|
This (very concept) (etad ca) has been summarized (saṅgṛhītam) by means of the (following) aphorism (of Spandakārikā-s) (kārikayā):
"... derived (samutthasya) from the multitude (rāśi) of words (śabda... iti)..."|
(See Spandakārikā-s III, 13)
and also (ca) in (this other) aphorism (of the same scripture) (kārikayā):
"The powers (śaktayaḥ) (are) constantly (satata) ready (utthitāḥ) to conceal or veil (āvaraṇe) the essential nature (sva-rūpa) of this (limited being) (ca asya... iti)..."|
(See Spandakārikā-s III, 15)
||4||
1 Man possesses four bodies: (1) gross or physical, (2) subtle, (3) causal and (4) supracausal. The first one is known to everybody, isn't it? The second body contains the vital energies, mind, ego and intellect. The causal body is beyond the subtle one, and contains accumulated impressions. The "tendencies" mentioned in the commentary are just as recipients to be filled with good or bad karma... oh well, a long topic really. Just understand this: Those tendencies accumulated in one's causal body lead him to perform good and bad actions. This is the sense. Ah, oh yes, I almost forgot about it... the supracausal body is the celebrated Bindu or knowing Dot... another long and abstruse subject matter, no doubt about it. It is not necessary for me to go into such subtleties and complexities in a mere explanatory note, of course.
2 These powers are in charge of deluding people and lead them to worldliness. They dwell in Karandhra, also known as Brahmarandhra (lit. the hole of Brahmā). Although Brahmarandhra is generally mistaken for Sahasrāra-cakra, it is technically the very center of such a cakra, situated in the region above the fontanels. According to my own experience, it is literally a hole full of divine Consciousness. When one enters it, there is apparently nothing, but in due course, he experiences the presence of a kind of membrane, as it were. There is a tension or stress in that membrane. Well, Śiva is the membrane itself, while His Śakti or divine Power is the aforesaid tension. These mysteries are completely elucidated by me in "Scriptures (study)/Śivasūtravimarśinī" under the Trika section.
3 Read my explanation of this topic in Trika: The six courses.
Aphorism 5
अथैतद्बन्धप्रशमोपायमुपेयविश्रान्तिसतत्त्वमादिशति—
उद्यमो भैरवः॥५॥
योऽयं प्रसरद्रूपाया विमर्शमय्याः संविदो झगित्युच्छलनात्मकपरप्रतिभोन्मज्जनरूप उद्यमः स एव सर्वशक्तिसामरस्येनाशेषविश्वभरितत्वात्सकलकल्पनाकुलालङ्कवलनमयत्वाच्च भैरवो भैरवात्मकस्वस्वरूपाभिव्यक्तिहेतुत्वाद्भक्तिभाजामन्तर्मुखैतत्तत्त्वावधानधनानां जायत इत्युपदिष्टं भवति। उक्तं च श्रीमालिनीविजये
अकिञ्चिच्चिन्तकस्यैव गुरुणा प्रतिबोधतः।
जायते यः समावेशः शाम्भवोऽसावुदीरितः॥
इति। अत्र हि गुरुणा प्रतिबोधत इत्यत्र गुरुतः स्वस्मात्प्रतिबोधत इत्यस्यार्थो गुरुभिरादिष्टः। श्रीस्वच्छन्देऽप्युक्तम्
आत्मनो भैरवं रूपं भावयेद्यस्तु पुरुषः।
तस्य मन्त्राः प्रसिद्ध्यन्ति नित्ययुक्तस्य सुन्दरि॥
इति। भावनं ह्यत्रान्तर्मुखोद्यन्तृतापदविमर्शनमेव। एतच्च
एकचिन्ताप्रसक्तस्य यतः स्यादपरोदयः।
उन्मेषः स तु विज्ञेयः स्वयं तमुपलक्षयेत्॥
इत्यनेन सङ्गृहीतम्॥५॥
Athaitadbandhapraśamopāyamupeyaviśrāntisatattvamādiśati—
Udyamo bhairavaḥ||5||
Yo'yaṁ prasaradrūpāyā vimarśamayyāḥ saṁvido jhagityucchalanātmakaparapratibhonmajjanarūpa udyamaḥ sa eva sarvaśaktisāmarasyenāśeṣaviśvabharitatvātsakalakalpanākulālaṅkavalanamayatvācca bhairavo bhairavātmakasvasvarūpābhivyaktihetutvādbhaktibhājāmantarmukhaitattattvāvadhānadhanānāṁ jāyata ityupadiṣṭaṁ bhavati| Uktaṁ ca śrīmālinīvijaye
Akiñciccintakasyaiva guruṇā pratibodhataḥ|
Jāyate yaḥ samāveśaḥ śāmbhavo'sāvudīritaḥ||
iti| Atra hi guruṇā pratibodhata ityatra gurutaḥ svasmātpratibodhata ityasyārtho gurubhirādiṣṭaḥ| Śrīsvacchande'pyuktam
Ātmano bhairavaṁ rūpaṁ bhāvayedyastu puruṣaḥ|
Tasya mantrāḥ prasiddhyanti nityayuktasya sundari||
iti| Bhāvanaṁ hyatrāntarmukhodyantṛtāpadavimarśanameva| Etacca
Ekacintāprasaktasya yataḥ syādaparodayaḥ|
Unmeṣaḥ sa tu vijñeyaḥ svayaṁ tamupalakṣayet||
ityanena saṅgṛhītam||5||
Now (atha), (the next aphorism) teaches (ādiśati) the means (upāyam) for the cessation (praśama) of this (etad) bondage (bandha), (that is to say,) the real nature (satattvam) of resting (viśrānti) in That which is aimed at --the Goal, i.e. the Supreme Self also known as Bhairava or Śiva-- (upeya)—
Bhairava --Supreme Being-- (bhairavaḥ) (is) a sudden flash or elevation of divine Consciousness (udyamaḥ)||5||
This (ayam) (is) udyama (udyamaḥ) which (yaḥ) (is) an emergence (unmajjana-rūpaḥ) of the highest (para) Pratibhā --i.e. Parāvāk, lit. Supreme Speech-- (pratibhā)1 . (Such a Pratibhā) consists (ātmaka) of an instantaneous (jhagiti) springing up (ucchalana) of Saṁvid --the Supreme Consciousness-- (saṁvidaḥ), which --viz. Saṁvid-- is made (mayyāḥ) of Vimarśa --Śakti or I-consciousness-- (vimarśa) (and) characterized (rūpāyāḥ) by expansion (in the form of the universe) (prasarat). That (saḥ) very (eva) (udyama is) Bhairava --also called Śiva-- (bhairavaḥ), since (Bhairava) is full (bharitatvāt) of the entire (aśeṣa) universe (viśva) by remaining in unity (sāmarasyena) with all (sarva) the śakti-s or powers (śakti) (and) since He possesses (mayatvāt) the capacity (alam) to devour (kavalana) the whole (sakala) group (kula) of ideas (producing dualism) (kalpanā). (Such a udyama is also Bhairava) because it is the cause (hetutvāt) for manifesting (abhivyakti) one's own (sva) essential nature (sva-rūpa), which is (ātmaka), (all things considered,) Bhairava (bhairava) (as well. And that udyama) arises (jāyate) in those who have (bhājām) devotion (bhakti) (and) the treasure (dhanānām) of attention (avadhāna) to this (etad) inner (antas-mukha) Principle --viz. Bhairava, the Divine-- (tattva). This is (iti... bhavati) what is taught (upadiṣṭam) (in the present aphorism)|
It has been stated (uktam ca) in venerable (śrī) Mālinīvijayatantra (mālinīvijaye):
"It is said (udīritaḥ) that śāmbhava-samāveśa or an absorption in Śiva (samāveśaḥ śāmbhavaḥ) (is) this (asau) which (yaḥ) takes place (jāyate) only (eva) in one who thinks (cintakasya) of nothing (akiñcid) through an awakening (pratibodhataḥ) (bestowed) by the Guru (guruṇā... iti)"||
(See Mālinīvijayatantra II, 23)
I this respect (atra hi), (the phrase) "guruṇā pratibodhataḥ" (guruṇā pratibodhataḥ iti) (may also be interpreted) here (atra) as "by one's own (svasmāt) great (gurutaḥ) awakening (pratibodhataḥ iti)"2 . The (alternative) meaning (arthaḥ) of this (phrase) (asya) has been taught (ādiṣṭaḥ) by the Guru-s (gurubhiḥ)|
(This is) declared (uktam) in venerable (śrī) Svacchandatantra (svacchande) too (api):
"Oh beautiful one (sundari)3 , certainly (tu), to that (tasya) person (puruṣaḥ) who (yaḥ) realizes or apprehends (bhāvayet) that his (ātmanaḥ) essential nature (rūpam) (is) Bhairava (bhairavam), being united (yuktasya) with the Eternal (nitya), the Mantra-s (mantrāḥ) bear fruit (for him) (prasiddhyanti... iti)"||
Undoubtedly (hi), (the word) bhāvana --implicit in the conjugation "bhāvayet" occurring in the Svacchandatantra's stanza-- (bhāvanam) (means) here (atra) the apprehension (vimarśanam eva) of a state (pada) of inner (antas-mukha) elevation (udyantṛtā)|
This (concept) (etad ca) has (also) been summarized (saṅgṛhītam) by this (stanza of Spandakārikā-s) (anena):
"That (saḥ) is to be certainly known (tu vijñeyaḥ) as Unmeṣa (unmeṣaḥ) wherefrom (yatas) there is (syāt) emergence (udayaḥ) of another (awareness --according to Kṣemarāja-- or thought --according to others--) (apara)4 in one (person) who is (already) occupied (prasaktasya) with one (eka) thought (cintā). One should perceive (upalakṣayet) that (Unmeṣa) (tam) by himself (svayam... iti)"||
(See Spandakārikā-s III, 9)
||5||
1 Supreme Speech is the level where words and objects denoted by them are in complete unity. In fact, they have not even emerged as words and objects in this stage. Thus, Supreme Speech is synonymous with Supreme Consciousness from which the entire universe is manifested.
2 Because the term "guru", aside from "spiritual preceptor", also means "great". It is to be noted that though "spiritual preceptor" is a good short translation of the word "guru", it is not completely accurate in this context, in my humble opinion, because the text is speaking about a Guru, i.e. a high-souled person who is able to take an ordinary human being from bondage to final Emancipation. That is why I "generally" prefer to leave the word "guru" untranslated.
3 The Tantra-s are usually composed in the form of a dialogue between Lord Śiva and Pārvatī (Śakti), His wife.
4 Kṣemarāja is the sage who is commenting right now, of course. He composed a commentary on Spandakārikā-s too.
Aphorism 6
एवं झगिति परप्रतिभोन्मेषावष्टम्भोपायिकां भैरवसमापत्तिमज्ञानबन्धप्रशमैकहेतुं प्रदर्श्यैतत्परामर्शप्रकर्षाद्व्युत्थानमपि प्रशान्तभेदावभासं भवतीत्याह—
शक्तिचक्रसन्धाने विश्वसंहारः॥६॥
योऽयं परप्रतिभोन्मज्जनात्मोद्यन्तृतास्वभावो भैरव उक्तोऽस्यैवान्तर्लक्ष्यबहिर्दृष्ट्यात्मतया निःशेषशक्तिचक्रक्रमाक्रमाक्रामिण्यतिक्रान्तक्रमाक्रमातिरिक्तारिक्ततदुभयात्मतयाप्यभिधीयमानापि अनेतद्रूपानुत्तरा परा स्वातन्त्र्यशक्तिः काप्यस्ति। यया स्वभित्तौ मह्युल्लासात्प्रभृति परप्रमातृविश्रान्त्यन्तं श्रीमत्सृष्ट्यादिशक्तिचक्रस्फारणात्मा क्रीडेयमादर्शिता। तस्यैतदाभासितस्य शक्तिचक्रस्य रहस्याम्नायाम्नातनीत्या यत्सन्धानं यथोचितक्रमविमर्शनं तस्मिन् सति कालाग्न्यादेश्चरमकलान्तस्य विश्वस्य संहारो देहात्मतया बाह्यतया चावस्थितस्यापि सतः परसंविदग्निसाद्भावो भवतीत्यर्थः। उक्तं च श्रीभर्गशिखायाम्
मृत्युं च कालं च कलाकलापं विकारजालं प्रतिपत्तिसात्म्यम्।
ऐकात्म्यनानात्म्यविकल्पजातं तदा स सर्वं कवलीकरोति॥
इति। श्रीमद्वीरावलावपि
यत्र सर्वे लयं यान्ति दह्यन्ते तत्त्वसचयाः।
तां चितिं पश्य कायस्थां कालानलसमत्विषम्॥
इति। श्रीमन्मालिनीविजयेऽपि
उच्चाररहितं वस्तु चेतसैव विचिन्तयन्।
यं समावेशमाप्नोति शाक्तः सोऽत्राभिधीयते॥
इत्युक्त्यातदेव भङ्ग्या निरूपितम्। एतच्च सद्गुरुचरणोपासनयाभिव्यक्तिमायातीति नाधिकमुन्मीलितम्। एतदेव
यस्योन्मेषनिमेषाभ्यां...।
इति
यदा त्वेकत्र संरूढः...।
इति च प्रथमचरमश्लोकाभ्यां सङ्गृहीतम्॥६॥
Evaṁ jhagiti parapratibhonmeṣāvaṣṭambhopāyikāṁ bhairavasamāpattimajñānabandhapraśamaikahetuṁ pradarśyaitatparāmarśaprakarṣādvyutthānamapi praśāntabhedāvabhāsaṁ bhavatītyāha—
Śakticakrasandhāne viśvasaṁhāraḥ||6||
Yo'yaṁ parapratibhonmajjanātmodyantṛtāsvabhāvo bhairava ukto'syaivāntarlakṣyabahirdṛṣṭyātmatayā niḥśeṣaśakticakrakramākramākrāmiṇyatikrāntakramākramātiriktāriktatadubhayātmatayāpyabhidhīyamānāpi anetadrūpānuttarā parā svātantryaśaktiḥ kāpyasti| Yayā svabhittau mahyullāsātprabhṛti parapramātṛviśrāntyantaṁ śrīmatsṛṣṭyādiśakticakrasphāraṇātmā krīḍeyamādarśitā| Tasyaitadābhāsitasya śakticakrasya rahasyāmnāyāmnātanītyā yatsandhānaṁ yathocitakramavimarśanaṁ tasmin sati kālāgnyādeścaramakalāntasya viśvasya saṁhāro dehātmatayā bāhyatayā cāvasthitasyāpi sataḥ parasaṁvidagnisādbhāvo bhavatītyarthaḥ| Uktaṁ ca śrībhargaśikhāyām
Mṛtyuṁ ca kālaṁ ca kalākalāpaṁ vikārajālaṁ pratipattisātmyam|
Aikātmyanānātmyavikalpajātaṁ tadā sa sarvaṁ kavalīkaroti||
iti| Śrīmadvīrāvalāvapi
Yatra sarve layaṁ yānti dahyante tattvasacayāḥ|
Tāṁ citiṁ paśya kāyasthāṁ kālānalasamatviṣam||
iti| Śrīmanmālinīvijaye'pi
Uccārarahitaṁ vastu cetasaiva vicintayan|
Yaṁ samāveśamāpnoti śāktaḥ so'trābhidhīyate||
ityuktyāitadeva bhaṅgyā nirūpitam| Etacca sadgurucaraṇopāsanayābhivyaktimāyātīti nādhikamunmīlitam| Etadeva
Yasyonmeṣanimeṣābhyāṁ...|
iti
Yadā tvekatra saṁrūḍhaḥ...|
iti ca prathamacaramaślokābhyāṁ saṅgṛhītam||6||
Thus (evam), having shown (pradarśya) that the only (eka) cause (hetum) for the cessation (praśama) of ignorance (ajñāna) (is) the perfect absorption (samāpattim) in Bhairava (bhairava), which --i.e. the perfect absorption-- is a means (upāyikām) based (avaṣṭambha) on the instantaneous (jaghiti) Unmeṣa (unmeṣa)1 of the highest (para) Pratibhā --viz. Parāvāk, lit. Supreme Speech-- (pratibhā), (Lord Śiva, the author of the Śivasūtra-s,) said (āha) (that) "on account of a complete (prakarṣāt) taking hold (parāmarśa) of this (Pratibhā) (etad), there is (avabhāsam bhavati) extinguishment of (all) differences (praśānta-bheda) even (api) in Vyutthānam --any state but samādhi or perfect concentration-- (vyutthānam... iti)2 "—
Through union (sandhāne) with the collective group (cakra) of powers (śakti), (there is) the disappearance (saṁhāraḥ) of the universe (viśva)||6||
This (ayam) Bhairava (bhairavaḥ) who (yaḥ) has been described (uktaḥ) is of the nature (sva-bhāvaḥ) of an elevation (udyantṛtā) (or) emergence (unmajjana-ātmā) of the highest (para) Pratibhā (pratibhā). His (asya eva) chief (anuttarā) supreme (parā) Śakti or Power (śaktiḥ) of Absolute Freedom to know and do everything (svātantrya) is (asti) One (kā-api) whose essence (ātmatayā) is to be perceived (lakṣya) inside (antas) (as I-consciousness, and) seen (dṛṣṭya) outside (bahis) (as the universe. Because of this,) She --i.e. Śakti-- takes possession (ākrāmiṇī) of the whole (niḥśeṣa) group (cakra) of powers (śakti), (and appears as) succession (krama) (and) non-succession --viz. simultaneity-- (akrama). (In turn, when) She transcends succession and non-succession (atikrānta-krama-akrama), appears even as (ātmatayā... api) excessively (ati) empty (rikta) (and) non-empty (a-rikta), (or) both --i.e. both greatly empty and non-empty-- (tad-ubhaya). (In fact,) although (api) She is (so) described (abhidhīyamānā), She is not (an... rūpā) this (etad) (either)|
This (iyam) Play (krīḍā) whose nature (ātmā) (is) the glittering vibration (sphāraṇa) of the group (cakra) of powers (śakti) (in the form) of the beautiful (śrīmat) emanation (sṛṣṭi), etc. (ādi), beginning (prabhṛti) with the manifestation (ullāsāt) of the earth --tattva or category 36-- (mahī) (and) ending (antam) in the rest (viśrānti) on the highest (para) Experient (pramātṛ) --Śiva, tattva or category 1-- is shown (ādarśitā) by that (supreme Power of the Lord) (yayā) on Her --of Śakti, the aforesaid Power-- own (sva) canvas --i.e. substratum, background-- (bhittau)|
Sandhāna or union --mentioned in the aphorism-- (yad sandhānam) of that (tasya) group (cakrasya) of powers (śakti) which has been made manifest (abhāsitasya) by this (supreme Power) (etad) (is) an act of becoming aware (vimarśanaṁ) in an appropriate (yathā-ucita) manner (krama) according to the precept(s) (nītyā) expressed (āmnāta) in the Secret (rahasya) Tradition (āmnāya). When that occurs --i.e. when sandhāna occurs-- (tasmin sati), (then happens) the disappearance (saṁhāraḥ) of the universe (viśvasya), which begins (ādeḥ) in Kālāgni (kālāgni) (and) ends (antasya) in the ultimate (carama) Kalā (kalā)3 . (To be more specific,) the state or condition (bhāvaḥ) of external existence (sataḥ), even though (api) it continues (avasthitasya) in the form (ātmatayā) of body (deha) and (ca) externalization (bāhyatayā), has been completely changed (sāt... bhavati) into the Fire (agni) of the highest (para) Consciousness (saṁvid). This is the sense (iti arthaḥ)|
It has also been declared (uktam ca) in venerable (śrī) Bhargaśikhā (bhargaśikhāyām):
"Then (tadā), (when there is such a disappearance of the universe,) he --the sublime Yogī-- (saḥ) devours (kavalī-karoti) everything (sarvam) --viz. he becomes one with everything--, (whether it is) death (mṛtyum) and (ca... ca) time --Kāla is also the deity presiding death-- (kālam), the bundle (kalāpam) of activities (kalā), the network (jālam) of changes (vikāra), identification (sātmyam) with knowledge (of objects) (pratipatti), the multitude (jātam) of thoughts (vikalpa) of oneness (with the Supreme Self) (aika-ātmya) (or) manifoldness (nānā-ātmya... iti)"||
Even (api) in venerable (śrīmat) Vīrāvalī (vīrāvalau) (it is stated that):
"Behold (paśya) that (tām) Consciousness (citim) situated (sthām) in the body (kāya) (and) whose splendor (tviṣam) is like (sama) (that of) Kālāgnirudra (kāla-anala)4 . (Behold that Consciousness) in which (yatra) everything (sarve) is dissolved (layam yānti) (and) the multitudes (sacayāḥ) of principles or categories (tattva) are burned (dahyante... iti)||
In venerable (śrīmat) Mālinīvijayatantra (mālinīvijaye) (has) also (been said) (api):
"The one who ponders (vicintayan) by (his) mind (cetasā eva) over the Reality (vastu) which is not within the range (rahitam) of utterance (uccāra) obtains (āpnoti) an absorption (in the Supreme Self) (yam samāveśam). Here (atra), that (absorption) (saḥ) is to be considered (abhidhīyate) as śākta --i.e. attained through Śāktopāya-- (śāktaḥ... iti)5 "||
(See Mālinīvijayatantra II, 22)
By means of such a proclamation (uktyā) this very (śakticakrasandhāna or union with the collective group of powers) (etad eva) has been defined (nirūpitam) indirectly (bhaṅgyā) (in Mālinīvijayatantra)|
And (ca) this (etad) comes into being (abhivyaktim āyāti) by serving (upāsanayā) the feet (caraṇa) of a true (sat) Guru (guru). Thus (iti), nothing else (na adhikam) has been revealed (unmīlitam)|
The same thing (etad eva) has been summarized (saṅgṛhītam) by two stanzas (ślokābhyāṁ) (of Spandakārikā-s), viz. the first (stanza of Section I) (prathama) (and) the last one (of Section III) (carama):
"... by whose (yasya) opening (and) shutting of (His) eyes (unmeṣa-nimeṣābhyām... iti)..."||
(See Spandakārikā-s I, 1)
"But (tu), when (yadā) taking root firmly (saṁrūḍhaḥ) in one place --i.e. in the principle of Spanda-- (ekatra... iti ca)..."||
(See Spandakārikā-s III, 19)
||6||
1 This term means literally: "the act of opening the eyes, coming forth, becoming visible, etc.". Here it is to be understood as "emergence".
2 Vyutthāna is any state apart from samādhi (in this context, "perfect absorption in Bhairava"). In short, it is the ordinary state of consciousness the vast majority of people lives in.
3 Kālāgni is the lowest bhuvana or world, while the ultimate Kalā is known as Śāntyatīta. Read Trika: The Six Courses for more information.
4 He is also known as Kālāgnibhuvaneśa (the lord of the world called Kālāgni). In short, he is the deity presiding such a world or bhuvana. The name of this bhuvana may be translated as "the fire (of the end) of time". It is the lowest world, as I said in the previous note.
5 Read Meditation 3 for more information.
Aphorism 7
एवमुपसंहृतविश्वस्य न समाधिव्युत्थानभेदः कोऽपीत्याह—
जाग्रत्स्वप्नसुषुप्तभेदे तुर्याभोगसम्भवः॥७॥
समनन्तरनिरूपयिष्यमाणानां जाग्रत्स्वप्नसुषुप्तानां भेदे नानारूपे पृथक्त्वावभास उद्यमो भैरव इति लक्षितस्य स्फुरत्तात्मनः सर्वदशानुस्यूतस्य तुर्यस्य य आभोगश्चमत्कारः तस्य सम्भवो नित्यमेव तुर्यचमत्कारमयत्वं प्रोक्तमहायोगयुक्तस्य भवतीत्यर्थः। केचित्सम्भव इत्यत्र संविदिति स्पष्टार्थं पठन्ति। एतच्च
यथेन्दुः पुष्पसङ्काशः समन्तादवभासते।
आह्लादनसमूहेन जगदाह्लादयेत्क्षणात्।
तद्वद्देवि महायोगी यदा पर्यटते महीम्।
ज्ञानेन्दुकिरणैः सर्वैर्जगच्चित्रं समस्तकम्॥
आह्लादयेत्समन्तात्तदवीच्यादिशिवान्तकम्।
इत्यादिना श्रीचन्द्रज्ञाने जागरादौ तुर्याभोगमयत्वं महायोगिनो दर्शितम्। स्पन्दे तु
जाग्रदादिविभेदेऽपि...।
इति कारिकया सङ्गृहीतम्॥७॥
Evamupasaṁhṛtaviśvasya na samādhivyutthānabhedaḥ ko'pītyāha—
Jāgratsvapnasuṣuptabhede turyābhogasambhavaḥ||7||
Samanantaranirūpayiṣyamāṇānāṁ jāgratsvapnasuṣuptānāṁ bhede nānārūpe pṛthaktvāvabhāsa udyamo bhairava iti lakṣitasya sphurattātmanaḥ sarvadaśānusyūtasya turyasya ya ābhogaścamatkāraḥ tasya sambhavo nityameva turyacamatkāramayatvaṁ proktamahāyogayuktasya bhavatītyarthaḥ| Kecitsambhava ityatra saṁviditi spaṣṭārthaṁ paṭhanti| Etacca
Yathenduḥ puṣpasaṅkāśaḥ samantādavabhāsate|
Āhlādanasamūhena jagadāhlādayetkṣaṇāt|
Tadvaddevi mahāyogī yadā paryaṭate mahīm|
Jñānendukiraṇaiḥ sarvairjagaccitraṁ samastakam||
Āhlādayetsamantāttadavīcyādiśivāntakam|
ityādinā śrīcandrajñāne jāgarādau turyābhogamayatvaṁ mahāyogino darśitam| Spande tu
Jāgradādivibhede'pi...|
iti kārikayā saṅgṛhītam||7||
In this manner (evam), to someone in whom the universe (viśvasya) has been withheld and suppressed (as such) --i.e. the universe is now seen as divine Consciousness-- (upasaṁhṛta), there is no (na... kaḥ api) difference (bhedaḥ) between Samādhi (samādhi) (and) Vyutthāna --any state but Samādhi-- (vyutthāna). Thus (iti), (Lord Śiva) said (āha)—
(Even) during such different (states of consciousness) (bhede) as waking (jāgrat), dreaming (svapna) and profound sleep (suṣupta), there is (sambhavaḥ) the delight and enjoyment (ābhoga) of the Fourth State (turya)||7||
To someone who is united (with the Supreme Self) (yuktasya) by means of the aforesaid (prokta) great Yoga --viz. Śāmbhavopāya-- (mahā-yoga), there is (bhavati) constantly (nityam eva) Camatkāra (camatkāra-mayatvam) of the Fourth State (of consciousness) (turya)1 . That (yaḥ) Ābhoga --delight and enjoyment-- (ābhogaḥ) (mentioned in the present aphorism is) Camatkāra --Bliss of supreme I-consciousness-- (camatkāraḥ). (It is the delight and enjoyment) of the Fourth State or Turya (turyasya), which --i.e. the Fourth State-- has been indirectly denoted (lakṣitasya) (in the previous fifth aphorism of this section:) "Bhairava --Supreme Being-- (bhairavaḥ) (is) a sudden flash or elevation of divine Consciousness (udyamaḥ... iti)". (Such a Fourth State or Turya) consists (ātmanaḥ) of Sphurattā (sphurattā)2 (and) runs uninterruptedly (anusyūtasya) in all (sarva) states (of consciousness) (daśā). (In other words, the Fourth State remains as a constant Witness even) during the manifestation (avabhāse) of separateness (pṛthaktva) characterized by manifoldness (nānā-rūpe) (appearing in the form of the) different (states) (bhede) of wakefulness (jāgrat), dreaming (svapna) (and) deep sleep --suṣupta-- (suṣuptānām), which will be ascertained (nirūpayiṣyamāṇānām) immediately after (samanantara). (All in all, to the one who is united with the Supreme Self by Śāmbhavopāya) there is generation or production (sambhavaḥ) of that (Ābhoga or Camatkāra) (tasya). This is the meaning (iti arthaḥ)|
Some (kecid) read (paṭhanti) here (atra) "saṁvid" (saṁvid iti) (instead of) "sambhava" (sambhavaḥ iti), the meaning (of which) (artham) (is) clear (spaṣṭa)3 |
The same thing (etad ca) has been shown (darśitam) (by the following stanza) in venerable (śrī) Candrajñāna (candrajñāne), i.e. that the delight and enjoyment (ābhoga-mayatvam) of the Fourth State (turya) is (also present) in the great (mahā) Yogī-s (yoginaḥ) in wakefulness (jāgarā), etc. (ādau):
"Just as (yathā) the moon (induḥ), which has the appearance of (saṅkāśaḥ) a flower (puṣpa), shines (avabhāsate) all round (samantāt) refreshing and gladdening (āhlādayet) the world (jagat) immediately (kṣaṇāt) by the multitude (samūhena) of (its) refreshing and gladdening (rays) (āhlādana), so also (tadvat), oh Goddess --i.e. Pārvatī, the Śiva's wife-- (devi)!, the great (mahā) Yogī (yogī), when (yadā) he moves about (paryaṭate) on the earth (mahīm) refreshes and gladdens (āhlādayet) all round (samantāt) that (tad) entire (samastakam) colorful (citram) world (jagat) beginning with (ādi) Avīci --a type of hell-- (avīci) (and) ending in (antakam) Śiva --the Supreme Self-- (śiva), by means of all (sarvaiḥ) the rays (kiraṇaiḥ) of the moon (indu) of (his) Knowledge (jñāna... iti ādinā)"|
In Spandakārikā-s (spande) (the same teaching) has been summarized (saṅgṛhītam) by (the following) aphorism (kārikayā) indeed (tu):
"Even (api) in the variety (of states) (vibhede), (such as) wakefulness (jāgrat), etc (ādi... iti)..."|
(See Spandakārikā-s I, 3)
||7||
1 The term "camatkāra" literally means "astonishment". However, in Trika its meaning is the following: "Bliss of the supreme I-consciousness". I had to arrange the translation adequately in order not to be redundant. And "Turya" (also known as "Turīya") is the fourth state of consciousness. This state is a Witness of the remaining three (wakefulness, dreaming and profound sleep). The highest Self is in Turya (one constant state) all the time, but when He (You!) adopts the condition of limited experient, He undergoes wakefulness, dreaming and profound sleep (three fleeting states).
2 Sphurattā means many things (gleam, light of the Self, etc.). In this context, I opine that it is used by the sage as an epithet of Śakti (the Supreme Power of the Lord). In this sense, Sphurattā is the throbbing light of Śiva. This light is also known as Spanda and makes Śiva conscious of His own existence.
3 It is clear only for Sanskrit scholars, haha! Listen up: the word "saṁvid" is generally interpreted as "Consciousness". Anyway, in this context it should be translated as "experience". So, the text of the entire aphorism being commented by the sage would read: "(Even) during such different (states of consciousness) as waking, dreaming and profound sleep, (there is) the experience of the delight and enjoyment of the Fourth State". In my humble opinion, it may also be interpreted as "acquisition", and thus, the entire text would read: "(Even) during such different (states of consciousness) as waking, dreaming and profound sleep, (there is) acquisition of the delight and enjoyment of the Fourth State". Now, it is clear "at last", hehe. OK, that is it!
Aphorisms 8, 9 and 10
एतज्जाग्रदादित्रयं सूत्रत्रयेण लक्षयति—
ज्ञानं जाग्रत्॥८॥
स्वप्नो विकल्पाः॥९॥
अविवेको मायासौषुप्तम्॥१०॥
सर्वसाधारणार्थविषयं बाह्येन्द्रियजं ज्ञानं लोकस्य जाग्रज्जागरावस्था। ये तु मनोमात्रजन्या असाधारणार्थविषया विकल्पाः स एव स्वप्नः स्वप्नावस्था तस्यैवंविधविकल्पप्रधानत्वात्। यस्त्वविवेको विवेचनाभावोऽख्यातिरेतदेव मायारूपं मोहमयं सौषुप्तम्। सौषुप्तं लक्षयता प्रसङ्गादुच्छेद्याया मायाया अपि स्वरूपमुक्तम्।
इत्थमपि चेदृशेनाप्यनेन लक्षणेन तिसृष्वपि जागरादिदशासु त्रैरूप्यमस्तीति दर्शितम्। तथा चात्र यद्यत्स्वप्नदशोचितं प्रथममविकल्पं ज्ञानं सा जागरा। ये तु तत्र विकल्पाः स स्वप्नः। तत्त्वाविवेचनं सौषुप्तम्। सौषुप्ते यद्यपि विकल्पा न सञ्चेत्यन्ते तथापि तत्प्रविविक्षायां तथोचितजाग्रज्ज्ञानमिव तदनन्तरं संस्कारकल्पविकल्परूपस्तदुचितः स्वप्नोऽप्यस्त्येव।
किञ्च योग्यभिप्रायेण प्रथमं तत्तद्धारणारूपं ज्ञानं जाग्रत्ततः तत्प्रत्ययप्रवाहरूपा विकल्पाः स्वप्नो ग्राह्यग्राहकभेदासञ्चेतनरूपश्च समाधिः सौषुप्तमित्यप्यनया वचोयुक्त्या दर्शितम्। अत एव श्रीपूर्वशास्त्रे जागरादीनां परस्परानुवेधकृतो योग्यभिप्रायेणापि
... अबुद्धं बुद्धमेव च।
प्रबुद्धं सुप्रबुद्धं च...॥
इत्यादिना भेदो निरूपितः॥८॥९॥१०॥
Etajjāgradāditrayaṁ sūtratrayeṇa lakṣayati—
Jñānaṁ jāgrat||8||
Svapno vikalpāḥ||9||
Aviveko māyāsauṣuptam||10||
Sarvasādhāraṇārthaviṣayaṁ bāhyendriyajaṁ jñānaṁ lokasya jāgrajjāgarāvasthā| Ye tu manomātrajanyā asādhāraṇārthaviṣayā vikalpāḥ sa eva svapnaḥ svapnāvasthā tasyaivaṁvidhavikalpapradhānatvāt| Yastvaviveko vivecanābhāvo'khyātiretadeva māyārūpaṁ mohamayaṁ sauṣuptam| Sauṣuptaṁ lakṣayatā prasaṅgāducchedyāyā māyāyā api svarūpamuktam|
Itthamapi cedṛśenāpyanena lakṣaṇena tisṛṣvapi jāgarādidaśāsu trairūpyamastīti darśitam| Tathā cātra yadyatsvapnadaśocitaṁ prathamamavikalpaṁ jñānaṁ sā jāgarā| Ye tu tatra vikalpāḥ sa svapnaḥ| Tattvāvivecanaṁ sauṣuptam| Sauṣupte yadyapi vikalpā na sañcetyante tathāpi tatpravivikṣāyāṁ tathocitajāgrajjñānamiva tadanantaraṁ saṁskārakalpavikalparūpastaducitaḥ svapno'pyastyeva|
Kiñca yogyabhiprāyeṇa prathamaṁ tattaddhāraṇārūpaṁ jñānaṁ jāgrattataḥ tatpratyayapravāharūpā vikalpāḥ svapno grāhyagrāhakabhedāsañcetanarūpaśca samādhiḥ sauṣuptamityapyanayā vacoyuktyā darśitam| Ata eva śrīpūrvaśāstre jāgarādīnāṁ parasparānuvedhakṛto yogyabhiprāyeṇāpi
... abuddhaṁ buddhameva ca|
Prabuddhaṁ suprabuddhaṁ ca...||
ityādinā bhedo nirūpitaḥ||8||9||10||
(Lord Śiva, the author of the Śivasūtra-s being commented,) defines (lakṣayati) this (etad) group of three (trayam) (states of consciousness, viz.) wakefulness (jāgrat), etc. (ādi) by three (trayeṇa) aphorisms (sūtra)—
Knowledge (jñānam) (is) the waking state of consciousness (jāgrat)||8||
The dream state of consciousness (svapnaḥ) (is) thoughts and ideations (vikalpāḥ)||9||
Non-discernment or lack of awareness (avivekaḥ) (is) the profound sleep (sauṣuptam) of Māyā --delusion-- (māyā)||10||
Jāgrat (jāgrat) is the state (avasthā) of wakefulness (jāgarā) of the world (lokasya) (and consists of) knowledge (jñānaṁ) whose sphere of activity (viṣayam) (is) objects (artha) common to everybody (sarvasādhāraṇa) (and) which is born (jam) from the external (bāhya) senses (indriya)|
But (tu) svapna (saḥ eva... svapnaḥ) (is) the dream (svapna) state (avasthā) (consisting of) thoughts (vikalpāḥ) which (ye) arise (janyāḥ) merely (mātra) from the mind (manas) (and) whose sphere of activity (viṣayāḥ) (is) uncommon (asādhāraṇa) objects (artha) --i.e. the objects are only perceived by the dreamer--. (Therefore, it is known as svapna or dream) because in it there is pre-eminence (tasya... pradhānatvāt) of thoughts (vikalpa) of such a kind --viz. uncommon-- (evaṁ-vidha)|
Certainly (tu), this (etad eva) sauṣupta or profound sleep (sauṣuptam) consisting (mayam) of delusion (moha) (and) whose nature (rūpam) (is) Māyā --tattva or category 6 in the universal manifestation-- (māyā), (represents) primordial ignorance (akhyātiḥ) which (yaḥ) (implies) aviveka (avivekaḥ) (or) absence (abhāvaḥ) of discernment and awareness (vivecana)|
Along with the definition (lakṣayatā) (of) profound sleep (sauṣuptam), the essential nature (sva-rūpam) of Māyā (māyāyāḥ), which is to be eliminated (ucchedyāyāḥ), (was) also (api) incidentally (prasaṅgāt) mentioned (uktam)|
Moreover (api ca), in this manner (ittham), the triple nature (trairūpyam) (of those states of consciousness) has been shown (asti iti darśitam) in the three (tisṛṣu api) conditions (daśāsu) of wakefulness (jāgarā), etc. (ādi) through this type (īdṛśena api anena) of definition (lakṣaṇena)|
Accordingly (tathā ca) here (atra), whatever (yad yad) initial (prathamam) knowledge (jñānam) that is not particularized (avikalpam), which is usual or characteristic (ucitam) of the dream (svapna) state (daśā), (is) wakefulness (sā jāgarā)|
The thoughts and fancies (vikalpāḥ) which (appear) (ye tu) after that (tatra) (constitute) the dream state (saḥ svapnaḥ)|
Deep sleep (sauṣuptam), (being of the nature of Māyā, is) absence of discernment and awareness (avivecanam) of the tattva-s or principles (tattva) --this will be elucidated later, in III-3--1 |
Although (yadi api) the thoughts (vikalpāḥ) are not (na) perceived (sañcetyante) in profound sleep (sauṣupte) --i.e. although there is no thought whatsoever in deep sleep--, nevertheless (tathā api) when one is about to enter (pravivikṣāyām) into that --viz. in profound sleep-- (tad) (there occurs) a knowledge (jñānam) of wakefulness (jāgrat), as it were (iva), which is characteristic of such a state --i.e. of profound sleep-- (tathā ucita). After (anantaram) that (tad), there is (asti) indeed (eva) dreaming state (svapnaḥ) as well (api) in the form (rūpaḥ) of thoughts and fancies (vikalpa) appearing as (kalpa) (their) residual impressions (saṁskāra). (Of course, what has been described) is characteristic (ucitaḥ) of that --viz. of the dream state of consciousness-- (tad)2 |
Besides (kiñca), with respect (abhiprāyeṇa) to a Yogī (yogī), at first (prathamam) (his) knowledge (jñānam) consisting (rūpam) of various (tad-tad) Dhāraṇā-s or Concentrations (on an object) (dhāraṇā) (practiced by him, is his) wakefulness (jāgrat). Then (tatas), (his) thoughts (vikalpāḥ) in the form (rūpāḥ) of a continuous flow (pravāha) of ideas (pratyaya) about that (object) (tad) --i.e. Dhyāna or Meditation--, (is his) dream state (svapnaḥ). And (ca) (his) Samādhi or Perfect Concentration (samādhiḥ), which appears (rūpaḥ) as nonperception (asañcetana) of differences (bheda) between knower (grāhaka) (and) knowable --viz. the object-- (grāhya), (is his) profound sleep (sauṣuptam). That has been shown (iti api... darśitam) by means of this (anayā) proper application (yuktyā) of words (vacas)|
For this reason (atas eva), in venerable (śrī) Pūrvaśāstra --"the primeval scripture", an epithet of Mālinīvijayatantra-- (pūrva-śāstre), even (api) as regards (abhiprāyeṇa) a Yogī (yogī), the variety (bhedaḥ) of wakefulness (jāgarā), etc. (ādīnām) is defined (nirūpitaḥ) as an act (kṛtaḥ) of penetration (anuvedha) of one (state of consciousness) into the other (paraspara) (by the following stanza):
"... unawakened (abuddham), awakened (buddham eva ca), well-awakened (pra-buddham) and (ca) perfectly well-awakened (su-pra-buddham... iti ādinā)..."|
(See Mālinīvijayatantra II, 43)
||8||9||10||
1 Another possible translation is as follows: "absence of discernment and awareness of (any) reality". Here, the term "tattva" is interpreted as "a real thing" instead of "principle".
2 This complex subject matter dealing with mixtures of states (e.g. the author mentioned previously the mixture known as "wakefulness in deep sleep") cannot be explained here. It is explained in detail in the appropriate subsection "Scriptures (study)" within the Trika section.
Further Information
This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.
For further information about Sanskrit, Yoga and Indian Philosophy; or if you simply want to comment, ask a question or correct a mistake, feel free to contact us: This is our e-mail address.
| Back to Introduction | |
Continue to read I. 11-22 |