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Abhinavagupta's Paramārthasāra (Paramarthasara): Stanzas 71 to 74 - Non-dual Shaivism of Kashmir
Normal translation
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Introduction
Paramārthasāra continues with four more stanzas. This is the eighteenth set of stanzas, which is composed of 4 out of the 105 stanzas constituting the entire work.
Of course, I will also insert the original stanzas on which Yogarāja is commenting. I will write a lot of notes to make this book so understandable to the average reader as possible.
Yogarāja's Sanskrit will be in dark green color while the original Abhinavagupta's stanzas will be shown in dark red color. In turn, within the transliteration, the original stanzas will be in brown color, while the Yogarāja's comments will be shown in black. Also, within the translation, the original stanzas by Abhinavagupta, i.e. Paramārthasāra, will be in green and black colors, while the commentary by Yogarāja will contain words in both black and red colors.
Read Paramārthasāra and experience Supreme Ānanda or Divine Bliss, 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.
Stanza 71
एवंविधस्य ज्ञानिनो नियतचर्यां परामृशन्नाह
मदहर्षकोपमन्मथविषादभयलोभमोहपरिवर्जी।
निःस्तोत्रवषट्कारो जड इव विचरेदवादमतिः॥७१॥
मदो देहप्रमातृताभिमानो हर्षोऽलब्धस्य लाभात्प्रमोदः कोपः क्रोधो मन्मथः सम्भोगाभिलाषो विषाद इष्टवियोगान्मूढत्वं भयं शत्रोः सिंहव्याघ्रादेर्वा दरो लोभः कार्पण्यं मोहो भूतेष्वात्मात्मीयभावः — इत्येतान्देहसंस्कारप्रत्यवमर्शान्मध्ये मध्ये समायातानपि सर्वं ब्रह्मास्मीति परिवर्जयत्यविकल्पकसंविद्रूपानुप्रवेशेन स्वात्मप्रत्यवमर्शशेषीभूतान्सम्पादयति। तथा निर्गतः स्तोत्रवषट्कारेभ्यो यः स एवं स्तुत्यस्य व्यतिरिक्तस्याभावान्न तस्य स्तोत्राद्युपयोगो नापि वषडादिमन्त्रसंश्रयो भिन्नस्य देवताविशेषस्य विरहात्केवलं स जड इव विचरेदवादमतिरिति। पूर्णत्वादाकाङ्क्षाविरहाच्चोन्मत्त इवेतिकर्तव्यतारूपे शास्त्रीये कर्मणि प्रमाणोपपन्ने वा प्रमेयसतत्त्वे प्रमातृभिः सहेदमुपपन्नमिदं नेति विचारबहिष्कृतबुद्धिर्नापि स्वात्मन्युपदेशमपेक्षते परानुपदेष्टुं वा प्रमेयमुपन्यस्यति — इति दान्तप्रायो भूत्वा सर्वं ब्रह्मावलोकयन्क्रीडार्थं विहरेदेव — इति जडत्वेन निरूपितः॥७१॥
Evaṁvidhasya jñānino niyatacaryāṁ parāmṛśannāha
Madaharṣakopamanmathaviṣādabhayalobhamohaparivarjī|
Niḥstotravaṣaṭkāro jaḍa iva vicaredavādamatiḥ||71||
Mado dehapramātṛtābhimāno harṣo'labdhasya lābhātpramodaḥ kopaḥ krodho manmathaḥ sambhogābhilāṣo viṣāda iṣṭaviyogānmūḍhatvaṁ bhayaṁ śatroḥ siṁhavyāghrādervā daro lobhaḥ kārpaṇyaṁ moho bhūteṣvātmātmīyabhāvaḥ — Ityetāndehasaṁskārapratyavamarśānmadhye madhye samāyātānapi sarvaṁ brahmāsmīti parivarjayatyavikalpakasaṁvidrūpānupraveśena svātmapratyavamarśaśeṣībhūtānsampādayati| Tathā nirgataḥ stotravaṣaṭkārebhyo yaḥ sa evaṁ stutyasya vyatiriktasyābhāvānna tasya stotrādyupayogo nāpi vaṣaḍādimantrasaṁśrayo bhinnasya devatāviśeṣasya virahātkevalaṁ sa jaḍa iva vicaredavādamatiriti| Pūrṇatvādākāṅkṣāvirahācconmatta ivetikartavyatārūpe śāstrīye karmaṇi pramāṇopapanne vā prameyasatattve pramātṛbhiḥ sahedamupapannamidaṁ neti vicārabahiṣkṛtabuddhirnāpi svātmanyupadeśamapekṣate parānupadeṣṭuṁ vā prameyamupanyasyati — Iti dāntaprāyo bhūtvā sarvaṁ brahmāvalokayankrīḍārthaṁ viharedeva — Iti jaḍatvena nirūpitaḥ||71||
By referring to (parāmṛśan) the habitual (niyata) behavior (caryām) of such (evaṁvidhasya) a Knower of the Self (jñāninaḥ), (Abhinavagupta) said (āha):
Avoiding (parivarjī) conceit (mada), joy for obtaining what had not been obtained before (harṣa), wrath (kopa), sexual desire (manmatha), disappointment (viṣāda), fear (bhaya), avarice (lobha) (and) delusion (moha), the one who is free from the exclamations Vaṣaṭ --an interjection denoting praise-- (uttered while chanting certain) hymns (niḥ-stotra-vaṣaṭ-kāraḥ) moves in different directions (vicaret) as if (iva) (he were) an insentient being --apathetic, dull-- (jaḍaḥ) without speech and intelligence (a-vāda-matiḥ)||71||
"Mada" --lit. conceit-- (madaḥ) (is) the erroneous conception --conceit, pride-- (abhimānaḥ) that the body (deha) is (real) subjectivity --the real Subject-- (pramātṛtā). "Harṣa" (harṣaḥ) (is) joy (pramodaḥ) for obtaining (lābhāt) what had not been obtained (before) (alabdhasya). "Kopa" (kopaḥ) (is) wrath (krodaḥ). "Manmatha" (manmathaḥ) (is) desire (abhilāṣaḥ) for sexual union (sambhoga). "Viṣāda" --lit. disappointment-- (viṣādaḥ) (is) bewilderment (mūḍhatvam) due to separation from (viyogāt) a beloved one (iṣṭa). "Bhaya" (bhayam) (is) fear (daraḥ) of an enemy (śatroḥ) or (vā) of a lion, a tiger and so on (siṁha-vyāghra-ādeḥ). "Lobha" (lobhaḥ) (is) niggardliness (kārpaṇyam). "Moha" --lit. delusion-- (mohaḥ) (is) the state (bhāvaḥ) of "I and mine (ātma-ātmīya) with regard to (other) beings (bhūteṣu... iti)". He avoids (parivarjayati), (by experiencing) "I am (asmi) totally (sarvam) Brahma (brahma... iti)", these (abovementioned states) (etān) which returned (to him) (samāyātān api) from time to time (madhye madhye) because of (his previous) recollection --awareness, contact-- (pratyavamarśāt) of the residual impression (saṁskāra) relating to the physical body (deha), (and,) through an entrance into (anupraveśena) the vikalpa-less --free from vikalpa-s or false notions-- (avikalpaka) nature (rūpa) of Pure Consciousness (saṁvid), he turns (those states) into (sampādayati) something that remains (śeṣībhūtān) as recollection or awareness (pratyavamarśa) of his own (sva) Self (ātma).
Likewise (tathā), ("niḥstotravaṣaṭkāra" means) "he (saḥ) who (yaḥ) is free (nirgataḥ) from the exclamations (kārebhyaḥ) Vaṣaṭ --an interjection denoting praise-- (vaṣaṭ) (uttered while chanting certain) hymns (stotra)". Thus (evam), in the absence of (abhāvāt) something to be praised separately (stutyasya vyatiriktasya), he has no use (na tasya... upayogaḥ) for hymns of praise (stotra) and so forth (ādi), nor (na api) is he a place of refuge --a receptacle-- (saṁśrayaḥ) for mantra-s (mantra) (such as) "Vaṣaṭ" (vaṣaṭ), etc. (ādi) since there is no (virahāt) specific (viśeṣasya) deity (devatā) that is separated (from him) (bhinnasya). He (saḥ) only (kevalam) "moves in different directions (vicaret) as if (iva) (he were) an insentient being --apathetic, dull-- (jaḍaḥ) without speech and intelligence (a-vāda-matiḥ iti)".
Because of (his) Fullness (pūrṇatvāt) and (ca) absence of (virahāt) desires (ākāṅkṣā), (he looks) like (iva) a mad person (unmattaḥ), with (his) intellect (buddhiḥ) free from (bahiṣkṛta) judgments (vicāra) (such as) "This (idam) (is) right (upapannam), this (idam) is not (na... iti)" with reference to a scriptural action (śāstrīye karmaṇi) that is needed to be done according to certain conditions (itikartavyatā-rūpe) or (vā) to an (action) that is right according to (other) valid means of proof --deduction and direct perception-- (pramāṇa-upapanne), including (saha) the ones who have correct ideas (pramātṛbhiḥ) with regard to the nature (satattve) of something that is to be proved (prameya). (He) neither (na api) looks for (apekṣate) teaching (upadeśam) relating to his own Self (sva-ātmani) nor (vā) does he announce (upanyasyati) a topic to be discussed (prameyam) in order to teach (upadeṣṭum) other people (parān). In this manner (iti), by living (bhūtvā) mostly (prāyaḥ) in a restrained way (dānta), he wanders around (viharet eva) for the sake of (artham) the (divine) Play (krīḍā) while seeing (avalokayan) all (sarvam) as Brahma (brahma... iti). (That type of behavior) is defined and indicated (nirūpitaḥ) as insentient (jaḍatvena)||71||
Without notes of explanation yet
Stanza 72
एवमपि परिवर्ज्यमानेनापि मदादिवर्गेण वयमिव ज्ञानी सति शरीरे किमिव न स्पृश्यते — इत्यत्र कारणमाह
मदहर्षप्रभृतिरयं वर्गः प्रभवति विभेदसम्मोहात्।
अद्वैतात्मविबोधस्तेन कथं स्पृश्यतां नाम॥७२॥
समनन्तरकारिकाव्याख्यातो मदादिवर्गोऽयं विभेदसम्मोहादित्यात्मात्मीयरूपो यो विभेदसम्मोहोऽपूर्णत्वख्यातिस्ततः प्रभवति पशुप्रमातृभ्यो द्वैतभ्रान्त्या हेयोपादेयतया समुत्पद्यते। यः पुनः सर्वं ब्रह्मास्मीति परमाद्वयात्मबोधः प्रकृष्टज्ञान्याकाशकल्पः स तेन मदादिवर्गेण कथं नाम स्पृश्यतां केन प्रकारेणाबिलीक्रियतां भिन्नं वस्तु भिन्नस्य हि कदाचित्स्वरूपमर्पयतां ब्रह्मभूतत्वेन गृहीतो मदादिवर्गो ब्रह्मभूतस्य ज्ञानिनः समानजातेः कथं विरोधाय स्यात् — इति॥७२॥
Evamapi parivarjyamānenāpi madādivargeṇa vayamiva jñānī sati śarīre kimiva na spṛśyate — Ityatra kāraṇamāha
Madaharṣaprabhṛtirayaṁ vargaḥ prabhavati vibhedasammohāt|
Advaitātmavibodhastena kathaṁ spṛśyatāṁ nāma||72||
Samanantarakārikāvyākhyāto madādivargo'yaṁ vibhedasammohādityātmātmīyarūpo yo vibhedasammoho'pūrṇatvakhyātistataḥ prabhavati paśupramātṛbhyo dvaitabhrāntyā heyopādeyatayā samutpadyate| Yaḥ punaḥ sarvaṁ brahmāsmīti paramādvayātmabodhaḥ prakṛṣṭajñānyākāśakalpaḥ sa tena madādivargeṇa kathaṁ nāma spṛśyatāṁ kena prakāreṇābilīkriyatāṁ bhinnaṁ vastu bhinnasya hi kadācitsvarūpamarpayatāṁ brahmabhūtatvena gṛhīto madādivargo brahmabhūtasya jñāninaḥ samānajāteḥ kathaṁ virodhāya syāt — Iti||72||
Even so (evam api), "why (kim iva) is the Knower of the Self (jñānī), while his physical body exists (sati śarīre), not (na) touched (spṛśyate) as in our case (vayam iva) by the group (vargeṇa) of conceit (mada), etc. (ādi), which is being avoided or removed (parivarjyamānena api... iti)?". (Abhinavagupta) said (āha) the cause (kāraṇam) of this (atra):
This (ayam) group (vargaḥ) beginning with (prabhṛtiḥ) conceit (mada), joy for obtaining what had not been obtained before (harṣa), (etc.) springs up (prabhavati) from bewilderment (sammohāt) of differentiation (vibheda). (However, in the case of) one who is possessed of Knowledge (vibodhaḥ) whose essence (ātma) is (supreme) non-dualism (advaita), how (katham) could he be possibly touched or affected (spṛśyatām nāma) by that (group) (tena)?||72||
"Vibhedasammoha" --lit. bewilderment of differentiation-- (vibhedasammohaḥ) (or) ignorance about one's own Fullness (a-pūrṇatva-khyātiḥ) (is this) which consists of (rūpaḥ) "I and mine" (ātma-ātmīya), (hence) "this (ayam) group (vargaḥ) of conceit (mada), etc. (ādi) (arises) from bewilderment (sammohāt) of differentiation (vibheda... iti)" such as has been explained (vyākhyātaḥ) in the previous (samanantara) aphorism --the stanza 71-- (kārikā). From that (bewilderment of differentiation,) (tatas) (this group beginning with conceit, joy for obtaining what had not been obtained before, etc.) springs up (prabhavati), viz. it arises (samutpadyate) for the limited individuals (paśu-pramātṛbhyaḥ) as the confusion (bhrāntyā) of dualism (dvaita) in the form of (the notion about) what is to be rejected or accepted (heya-upādeyatayā).
However (punar), (in the case of) one (saḥ) who (yaḥ) (is) a superior (prakṛṣṭa) Knower of the Self (jñānī) similar to (kalpaḥ) ether (ākāśa) (and) possessed of Knowledge (bodhaḥ) whose essence (ātma) (is) supreme (parama) non-dualism (advaya) (appearing as the experience of) "I am (asmi) totally (sarvam) Brahma (brahma... iti)", how (katham) could he be possibly touched or affected (nāma spṛśyatām) by that group (tena... vargeṇa) of conceit (mada) and so forth (ādi)? (In other words,) in what manner (kena prakāreṇa) could he be made confused (ābilī-kriyatām) (by that group)? Because (hi) a reality (vastu) which is different (bhinnam) could ever stir up --to cause to move, affect-- (kadācid... arpayatām) the essential nature (svarūpam) of (another) thing which is (also) different (bhinnasya). (But) in the case of a Knower of the Self (jñāninaḥ) who has become (bhūtasya) Brahma (brahma), the group (vargaḥ) of conceit (mada), etc. (ādi) is perceived (gṛhītaḥ) as being (bhūtatvena) Brahma (brahma) (too). Since both --Brahma and the group of conceit, etc.-- are of the same kind (samāna-jāteḥ), how (katham) could (the group of conceit, etc.) be (syāt) an opposition (virodhāya... iti) (then)?||72||
Without notes of explanation yet
Stanza 73
बाह्यस्तवनहवनवर्गोऽपि द्वैतसमाश्रय एव न तस्य परितोषायालम् — इत्याह
स्तुत्यं वा होतव्यं नास्ति व्यतिरिक्तमस्य किञ्चन च।
स्तोत्रादिना स तुष्येन्मुक्तस्तन्निर्नमस्कृतिवषट्कः॥७३॥
स्तुत्यं किञ्चिद्देवतारूपं होतव्यं वा किञ्चिज्ज्ञानिनोऽद्वयबोधरूपस्य न व्यतिरिक्तं भिन्नरूपं विद्यते यत्स्तूयते हूयते वा — इति। नापि कर्तव्यमित्येवंरूपतया च स्तोत्रादिना स आत्मज्ञः परितोषं यात्यभेदबोधसम्भोगेन हि नित्यानन्दमयत्वात्कृत्रिममानन्दं नाद्रियते तस्मान्निर्गतो नमस्कृतिवषट्केभ्यो यः स एव मुक्तो वेदान्तेषु एवंस्तुतः — इति॥७३॥
Bāhyastavanahavanavargo'pi dvaitasamāśraya eva na tasya paritoṣāyālam — Ityāha
Stutyaṁ vā hotavyaṁ nāsti vyatiriktamasya kiñcana ca|
Stotrādinā sa tuṣyenmuktastannirnamaskṛtivaṣaṭkaḥ||73||
Stutyaṁ kiñciddevatārūpaṁ hotavyaṁ vā kiñcijjñānino'dvayabodharūpasya na vyatiriktaṁ bhinnarūpaṁ vidyate yatstūyate hūyate vā — Iti| Nāpi kartavyamityevaṁrūpatayā ca stotrādinā sa ātmajñaḥ paritoṣaṁ yātyabhedabodhasambhogena hi nityānandamayatvātkṛtrimamānandaṁ nādriyate tasmānnirgato namaskṛtivaṣaṭkebhyo yaḥ sa eva mukto vedānteṣu evaṁstutaḥ — Iti||73||
(Abhinavagupta) said (in the stanza 73) that (iti āha) even (api) the group (vargaḥ) of external (bāhya) praises (stavana) (and) sacrifices (havana), being a place of refuge --receptacle-- (samāśrayaḥ eva) for dualism (dvaita), is not (na) sufficient (alam) for delighting him (tasya paritoṣāya):
In his case (asya) there is (asti) neither (na) at all (kiñcana) something to be praised (stutyam) or (vā) worshiped with sacrifices (hotavyam) which is different (from himself) (vyatiriktam), nor is he pleased (ca... saḥ tuṣyet) with hymns, etc. (stotra-ādinā). Therefore (tad), the Liberated one (muktaḥ) is free from homage and "vaṣaṭ-s" --exclamations of praise-- (nis-namaskṛti-vaṣaṭ-kaḥ)||73||
In the case of a Knower of the Self (jñāninaḥ) whose nature (rūpasya) is non-dualistic (advaya) Knowledge (bodha), there is nothing (kiñcid... kiñcid... na... vidyate) to be praised (stutyam) —e.g. the form (rūpam) of a deity (devatā)— or (vā) worshiped with sacrifices (hotavyam) which is "vyatiriktam" (vyatiriktam) (or) different (from himself) (bhinna-rūpam). (In a nutshell, "there is nothing) that (yad) is being praised (stūyate) or (vā) worshiped with sacrifices (hūyate... iti) (by such a liberated person)".
Nor is (na api... ca) the Knower (saḥ... jñaḥ) of the Self (ātma) delighted (paritoṣam yāti) with hymns, etc. (stotra-ādinā) in the category of (evaṁrūpatayā) "obligation(s)" (kartavyam iti), because (hi) by delighting (sambhogena) in the non-dualistic (abheda) Knowledge (bodha) since he is full of (mayatvāt) eternal (nitya) Bliss (ānanda), he does not (na) pay attention to (ādriyate) the artificial (kṛtrimam) bliss (ānandam) (derived from chanting those hymns). Therefore (tasmāt), he (saḥ) (is) certainly (eva) so praised (evam-stutaḥ) (as) a Liberated one (muktaḥ) in the scriptures dealing with Vedānta philosophy (vedānteṣu) who (yaḥ) (is) free (nirgataḥ) from homage and "vaṣaṭ-s" --exclamations of praise-- (namaskṛti-vaṣaṭkebhyaḥ... iti)||73||
Without notes of explanation yet
Stanza 74
न च तस्य भिन्नेन देवगृहेणोपयोगः स्वशरीरमेवात्मदेवताधिष्ठानं संविदाश्रयो वा नान्यः कश्चित् — इति नो भिन्नं देवगृहमस्य — इत्याह
षट्त्रिंशत्तत्त्वभृतं विग्रहरचनागवाक्षपरिपूर्णम्।
निजमन्यदथ शरीरं घटादि वा तस्य देवगृहम्॥७४॥
तस्य ज्ञानिनो निजः परकीयो वा देह एव देवतावेश्म स्वात्मदेवताया भोग्याधारत्वात्। बाह्यस्तु मेर्वादिप्रासादस्तदा देवगृहीभवति यदा गुरुणा शरीरव्याप्त्या षट्त्रिंशत्तत्त्वकलनरूपया परिकल्पितः स्यात्तद्गतो बाह्योऽपि देवः स्वात्मव्याप्त्या चिद्घनत्वेन परिगृहीतश्चेत्तदा सोऽपि तत्र देवो भवेदन्यथोभयमेतज्जडं शिलाशकलकल्पमेव कथं भक्तानुद्धरेन्मृतान्सामीप्यादि वा नयेत् — इत्येवं मुख्यया वृत्त्या शरीरं संविदाश्रयत्वाद्देवगृहं तद्गतः सर्वेषामपि स्वात्मा देवः — इति देह एव सम्प्रबुद्धस्य देवगृहम्। कीदृशं तत् — इत्याह षट्त्रिंशत्तत्त्व इति। बाह्यं षट्त्रिंशत्तत्त्वव्याप्त्या परिकल्प्यते परं देहदेवगृहं पुनः साक्षात्षट्त्रिंशता तत्त्वैर्भृतं पोषितम्। बाह्यदेवगृहे गवाक्षरचना भवतीदं तु विग्रहरचनागवाक्षपरिपूर्णमिति विग्रहे शरीरे रचना इन्द्रियद्वारपरिपाटिः सैव तमोऽरिकल्पना तया परिपूर्णमक्षुण्णम् — इति बाह्यदेवगृहसदृशम्। न केवलं सरीरं संविद आश्रयः — इति कृत्वा देवगृहं यावद्यत्किञ्चिद्वा संविदधिष्ठितं तत्सर्वं तस्य देवगृहम् — इत्याह घटादि वा इति। घटाद्युपलक्षितं विषयपञ्चकमिदं भोग्यरूपं चक्षुरादिद्वारेण संविदाधिष्ठितम्
भोक्तैव भोग्यभावेन सदा सर्वत्र संस्थितः।
इति स्पन्दशास्त्रोपदेशदृशा संविन्मयमेव ज्ञानिनो भूतशरीरवद्घटादि विश्वं भावशरीरम् — इति कृत्वा तदप्यभिन्नं स्वशरीरवद्देवगृहं देवस्य क्रीडावतः स्वतन्त्रस्य स्वात्ममहेश्वरस्य गृहं भोग्याधिष्ठानम् — इति॥७४॥
Na ca tasya bhinnena devagṛheṇopayogaḥ svaśarīramevātmadevatādhiṣṭhānaṁ saṁvidāśrayo vā nānyaḥ kaścit — Iti no bhinnaṁ devagṛhamasya — Ityāha
Ṣaṭtriṁśattattvabhṛtaṁ vigraharacanāgavākṣaparipūrṇam|
Nijamanyadatha śarīraṁ ghaṭādi vā tasya devagṛham||74||
Tasya jñānino nijaḥ parakīyo vā deha eva devatāveśma svātmadevatāyā bhogyādhāratvāt| Bāhyastu mervādiprāsādastadā devagṛhībhavati yadā guruṇā śarīravyāptyā ṣaṭtriṁśattattvakalanarūpayā parikalpitaḥ syāttadgato bāhyo'pi devaḥ svātmavyāptyā cidghanatvena parigṛhītaścettadā so'pi tatra devo bhavedanyathobhayametajjaḍaṁ śilāśakalakalpameva kathaṁ bhaktānuddharenmṛtānsāmīpyādi vā nayet — Ityevaṁ mukhyayā vṛttyā śarīraṁ saṁvidāśrayatvāddevagṛhaṁ tadgataḥ sarveṣāmapi svātmā devaḥ — Iti deha eva samprabuddhasya devagṛham| Kīdṛśaṁ tat — Ityāha ṣaṭtriṁśattattva iti| Bāhyaṁ ṣaṭtriṁśattattvavyāptyā parikalpyate paraṁ dehadevagṛhaṁ punaḥ sākṣātṣaṭtriṁśatā tattvairbhṛtaṁ poṣitam| Bāhyadevagṛhe gavākṣaracanā bhavatīdaṁ tu vigraharacanāgavākṣaparipūrṇamiti vigrahe śarīre racanā indriyadvāraparipāṭiḥ saiva tamo'rikalpanā tayā paripūrṇamakṣuṇṇam — Iti bāhyadevagṛhasadṛśam| Na kevalaṁ sarīraṁ saṁvida āśrayaḥ — Iti kṛtvā devagṛhaṁ yāvadyatkiñcidvā saṁvidadhiṣṭhitaṁ tatsarvaṁ tasya devagṛham — Ityāha ghaṭādi vā iti| Ghaṭādyupalakṣitaṁ viṣayapañcakamidaṁ bhogyarūpaṁ cakṣurādidvāreṇa saṁvidādhiṣṭhitam
Bhoktaiva bhogyabhāvena sadā sarvatra saṁsthitaḥ|
Iti spandaśāstropadeśadṛśā saṁvinmayameva jñānino bhūtaśarīravadghaṭādi viśvaṁ bhāvaśarīram — Iti kṛtvā tadapyabhinnaṁ svaśarīravaddevagṛhaṁ devasya krīḍāvataḥ svatantrasya svātmamaheśvarasya gṛhaṁ bhogyādhiṣṭhānam — Iti||74||
Nor (na ca) is there any use (upayogaḥ) of separate temples --temples that are different from himself-- (bhinnena deva-gṛheṇa) in his case (tasya). His own (sva) body (śarīram) (is) indeed (eva) the abode (adhiṣṭhānam) of his (ātma) Deity (devatā) or (vā) the seat (āśrayaḥ) of Pure Consciousness (saṁvid), (and) there is none other at all (na anyaḥ kaścid). Thus (iti), (Abhinavagupta) said (in the stanza 74) (āha) that to him (asya) there is no (no) separate (bhinnam) temple (deva-gṛham) (then):
His own (nijam) body (śarīram) (or) that of some other (living being) (anyat atha), full of (bhṛtam) the thirty-six (ṣaṭtriṁśat) principles or categories (tattva) (and) replete with (paripūrṇam) windows (gavākṣa) (creating) an arrangement (of openings in the form of the senses) (racanā) within the body (itself) (vigraha); or (vā) (even any external object such as) a pot (ghaṭa) and so on (ādi), (having Pure Consciousness for their seat, is also) his (tasya) temple (deva-gṛham)||74||
His own (nijaḥ) body (dehaḥ) or (vā) (the one) belonging to another (parakīyaḥ) (is) truly (eva) the temple (devatā-veśma) of the Knower of the Self (tasya jñāninaḥ), since (this body) is the support (ādhāratvāt) for the objects of enjoyment (bhogya) of the deity (devatāyāḥ) (called) one's own (sva) Self (ātma).
Then (tadā) (any) external (bāhyaḥ tu) temple (prāsādaḥ) such as that of the mountain Meru (meru), etc. (ādi) becomes the house of God (deva-gṛhī-bhavati) when (yadā), with (the help of) the Guru (guruṇā), (that place) is (syāt) contemplated on (parikalpitaḥ) by "śarīravyāpti" --lit. penetration into the body-- (śarīra-vyāptyā) characterized by (considering the body as) a combination or aggregate (kalana-rūpayā) of the thirty-six (ṣaṭtriṁśat) principles or categories (tattva). If (ced) God (devaḥ), through a penetration (vyāptyā) into one's own Self (sva-ātma), is perceived (parigṛhītaḥ) as a compact mass (ghanatvena) of Consciousness (cit) located (gataḥ) in it --in the body-- (tad) and also (api) externally (bāhyaḥ), then (tadā) God (saḥ... devaḥ) exists (bhavet) there (tatra) too (api) --in the body and in the external temple--. Otherwise (anyathā), this (temple) (etad) of both kinds --the body and the external temple-- (ubhayam) (would be) inert (jaḍam) like (kalpam eva) a piece (śakala) of stone (śilā). (So,) "how (katham) could (such a temple) elevate (uddharet) the devotees (bhaktān), (and how could it) guide (nayet) the dead ones (mṛtān) or (vā) the neighbors (sāmīpya), etc. (ādi... iti) (approaching it)?". In this way (evam), the physical body (śarīram) as the most visible form of existence (mukhyayā vṛttyā) (is then) the abode of God (deva-gṛham) since it is the seat (āśrayatvāt) of Pure Consciousness (saṁvid). One's own (sva) Self (ātmā) of everybody (sarveṣām api) who is (gataḥ) in it --i.e. in the body-- (tad) (is) God (devaḥ). Thus (iti), to the Awakened one --the Liberated one-- (samprabuddhasya) the body (dehaḥ) (is) assuredly (eva) the house of God (deva-gṛham).
"Of what kind (kīdṛśam) is that (temple) (tad... iti)? --what is it like?--". (Abhinavagupta) said (āha) "Ṣaṭtriṁśattattva" (ṣaṭtriṁśattattva iti) (at the beginning of the present stanza). (While the temple made of stone) is contemplated on (parikalpyate) as being penetrated (vyāptyā) by the thirty-six (ṣaṭtriṁśat) principles or categories (tattva) externally (bāhyam), the other (temple) (param), the temple (deva-gṛham) of the body (deha), (is) however (punar) filled (bhṛtam) (or) nourished (poṣitam) with the thirty-six principles or categories (ṣaṭtriṁśatā tattvaiḥ) in person (sākṣāt). In the external temple (bāhya-deva-gṛhe) there is (bhavati) an arrangement (racanā) of windows (gavākṣa), but (tu) this (body) (idam) (is described in the stanza as) "vigraharacanāgavākṣaparipūrṇam" (vigraha-racanā-gavākṣa-paripūrṇam iti), i.e. that very (sā eva) "racanā" (racanā) —arrangement (paripāṭiḥ) of openings (dvāra) (in the form) of the senses (indriya)— in "vigraha" (vigrahe) (or) body (śarīre) (is) what creates (kalpanā) "sun" (tamas-ari) --it allows the sunlight to enter--. (The body is) replete (paripūrṇam) —uncurtailed, intact (akṣuṇṇam)— with that (abovementioned "racanā") (tayā). In this manner (iti), (the temple of the body) is similar to (sadṛśam) the external (bāhya) temple (deva-gṛha).
(Abhinavagupta,) having so considered (iti kṛtvā): "Not (na) only (kevalam) the body (sarīram) is the resting-place (āśrayaḥ) of Pure Consciousness (saṁvidaḥ)", (and the body is then properly called) "a temple" (deva-gṛham), but even (yāvat) whatever thing (yad kiñcid) possibly (vā), being all (sarvam) that (tad) seated (adhiṣṭhitam) on Pure Consciousness (saṁvid), (is) His (tasya) temple (deva-gṛham). In this way (iti), (Abhinavagupta) said "ghaṭādi vā" (ghaṭa-ādi vā iti) (in the second portion of the stanza).
This (idam) group of five (pañcakam) objects (viṣaya), perceived (upalakṣitam) as a pot (ghaṭa), etc. (ādi), is presided (adhiṣṭhitam) by Pure Consciousness (saṁvidā) through the openings (dvāreṇa) of the eyes (cakṣus) and so forth (ādi). In accordance with the viewpoint (dṛśā) (expressed) by the teaching (upadeśa) (given in) Spandakārikā-s (II.4) (spanda-śāstra):
"The experient (bhoktā) himself (eva), always (sadā) (and) everywhere (sarvatra), remains (saṁsthitaḥ) in the form (bhāvena) of the experienced (bhogya... iti)".
(such "bhogya-s" or objects being experienced) are identical with (mayam eva) Pure Consciousness (saṁvid). To a Knower of the Self (jñāninaḥ) who has so considered (in his mind) (iti kṛtvā): "The universe (viśvam) (as) a Body (śarīram) constituted by (all) the positive entities (bhāva) —e.g. a pot (ghaṭa), etc. (ādi)— (is) like (vat) the body (śarīra) of a living being (bhūta)". (Therefore,) even (api) that (tad) --a pot, etc.--, not being different from (the Experient himself, viz. the Self,) (abhinnam) (is) a "devagṛha" --lit. a temple-- (deva-gṛham) as in the case (vat) of one's own (sva) physical body (śarīra). (In other words, a pot, etc. is) the "gṛha" or house (gṛham) —the seat (adhiṣṭhānam) of the knowables or objects (bhogya)— of "deva" or God (devasya), the Playful (krīḍāvataḥ) (and) Free (svatantrasya) Great Lord (mahā-īśvarasya) who is one's own (sva) Self (ātma... iti)||74||
Without notes of explanation yet
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