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Abhinavagupta's Paramārthasāra (Paramarthasara): Stanzas 75 to 78 - Non-dual Shaivism of Kashmir
Normal translation
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Introduction
Paramārthasāra continues with four more stanzas. This is the nineteenth 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 75
बाह्यदेवगृहे किल भक्तः पुष्पाद्याहरणपूर्वं देवपूजापरो दृष्टो देहदेवगृहे पुनर्ज्ञानी किं कुर्वन्नधितिष्ठति — इत्याह
तत्र च परमात्ममहाभैरवशिवदेवतां स्वशक्तियुताम्।
आत्मामर्शनविमलद्रव्यैः परिपूजयन्नास्ते॥७५॥
तस्मिन्स्वदेहदेवगृहे प्रकृष्टयोगी परमः सर्वातिशायी यश्चैतन्यलक्षण आत्मा स एव निःशेषशब्दादिविषयोपभोगविलायनप्रगल्भत्वाद्भैरवो भरणरवणवमनस्वभावः स एव शिवदेवता प्रकृष्टश्रेयोरूपो देवस्तां परिपूजयन्नास्तेऽनवरतं वक्ष्यमाणेन क्रमेण तां तर्पयन्परिस्फुरेत्। ननु बाह्यदेवता परिवारयुता भवत्येतां किम्परिवारयुतां समर्चयेत् — इत्याह स्वशक्तियुतामिति। स्वाश्चैतन्यरश्मिरूपाश्चिन्निर्वृतीच्छाज्ञानक्रियाशक्तीनां विभवात्मिकाश्चक्षुरादिकरणशक्तयस्ताभिर्युतां समन्तादावृताम्। कैः परिपूजयन्नास्ते — इत्याह आत्मामर्शन इत्यादि। स्वात्मैवेदं सर्वमिति यद् आमर्शनं सर्वपदार्थानां संविद्रूपतया पूर्णाहन्ताविश्रान्तिलक्षणो यः परामर्शस्तेन द्वैतकालुष्यकलङ्कपरिक्षयाद्विमलानि यानि शब्दादिविषयपञ्चकरूपाणि पूजार्थं द्रव्याणि जाड्यापगमेन विशुद्धानि तैरात्मामर्शनविमलद्रव्यैः — इति। अयमाशयः — ज्ञानी हेयोपादेयभेदकलङ्कपरित्यागेनायत्नोपनतं शब्दादिविषयपञ्चकं श्रोत्रादिकरणदेवीभिः समाहृत्यान्तश्चमत्कुर्वन्स्वात्मनाभेदमापादयति — इत्येवमनवरतं प्रतिविषयस्वीकारकाले योऽन्तरभेदेन चमत्कारः पूर्णाहन्तास्फुरणमेतदेव स्वात्मदेवतापूजनमत एव शब्दादयो विषयाः पूजोपकरणमित्यवधानवता विषयग्रहणकाले प्रतिक्षणं स्वात्मदेवतापूजकेन भाव्यम् — इति रहस्यविदः। एतदेव स्तुतिद्वारेण राजानकरामो दृब्धवान्यथा
नित्योद्दामसमुद्यमाहृतजगद्भावोपहारार्पणव्यग्राभिस्तव तैजसीप्रभृतिभिर्यच्छक्तिभिस्तर्प्यते।
तन्मांसास्रवसास्थिकूटकलिले काये श्मशानालये रूपं दर्शय भैरवं भवनिशासञ्चारवीरस्य मे॥
इति॥७५॥
Bāhyadevagṛhe kila bhaktaḥ puṣpādyāharaṇapūrvaṁ devapūjāparo dṛṣṭo dehadevagṛhe punarjñānī kiṁ kurvannadhitiṣṭhati — Ityāha
Tatra ca paramātmamahābhairavaśivadevatāṁ svaśaktiyutām|
Ātmāmarśanavimaladravyaiḥ paripūjayannāste||75||
Tasminsvadehadevagṛhe prakṛṣṭayogī paramaḥ sarvātiśāyī yaścaitanyalakṣaṇa ātmā sa eva niḥśeṣaśabdādiviṣayopabhogavilāyanapragalbhatvādbhairavo bharaṇaravaṇavamanasvabhāvaḥ sa eva śivadevatā prakṛṣṭaśreyorūpo devastāṁ paripūjayannāste'navarataṁ vakṣyamāṇena krameṇa tāṁ tarpayanparisphuret| Nanu bāhyadevatā parivārayutā bhavatyetāṁ kimparivārayutāṁ samarcayet — Ityāha svaśaktiyutāmiti| Svāścaitanyaraśmirūpāścinnirvṛtīcchājñānakriyāśaktīnāṁ vibhavātmikāścakṣurādikaraṇaśaktayastābhiryutāṁ samantādāvṛtām| Kaiḥ paripūjayannāste — Ityāha ātmāmarśana ityādi| Svātmaivedaṁ sarvamiti yad āmarśanaṁ sarvapadārthānāṁ saṁvidrūpatayā pūrṇāhantāviśrāntilakṣaṇo yaḥ parāmarśastena dvaitakāluṣyakalaṅkaparikṣayādvimalāni yāni śabdādiviṣayapañcakarūpāṇi pūjārthaṁ dravyāṇi jāḍyāpagamena viśuddhāni tairātmāmarśanavimaladravyaiḥ — Iti| Ayamāśayaḥ — Jñānī heyopādeyabhedakalaṅkaparityāgenāyatnopanataṁ śabdādiviṣayapañcakaṁ śrotrādikaraṇadevībhiḥ samāhṛtyāntaścamatkurvansvātmanābhedamāpādayati — Ityevamanavarataṁ prativiṣayasvīkārakāle yo'ntarabhedena camatkāraḥ pūrṇāhantāsphuraṇametadeva svātmadevatāpūjanamata eva śabdādayo viṣayāḥ pūjopakaraṇamityavadhānavatā viṣayagrahaṇakāle pratikṣaṇaṁ svātmadevatāpūjakena bhāvyam — Iti rahasyavidaḥ| Etadeva stutidvāreṇa rājānakarāmo dṛbdhavānyathā
Nityoddāmasamudyamāhṛtajagadbhāvopahārārpaṇavyagrābhistava taijasīprabhṛtibhiryacchaktibhistarpyate|
Tanmāṁsāsravasāsthikūṭakalile kāye śmaśānālaye rūpaṁ darśaya bhairavaṁ bhavaniśāsañcāravīrasya me||
Iti||75||
In an external temple (bāhya-deva-gṛhe), a devotee (bhaktaḥ) (is) indeed (kila) seen (dṛṣṭaḥ) dedicated to (paraḥ) the worship (pūjā) of God (deva) accompanied by (pūrvam) the act of bringing (āharaṇa) flowers (puṣpa) (as offerings). However (punar), in the temple (deva-gṛhe) of the body (deha), what (kim) does the Knower of the Self (jñānī) continue (adhitiṣṭhati) to do (kurvan)? (To answer that question, Abhinavagupta) said (āha) so (iti):
And (ca) in that (temple of his own body) (tatra), (the Knower of the Self) continues (āste) worshiping (paripūjayan) the deity (devatām) (called) Śiva (śiva), (also known as both) the Supreme Self (parama-ātma) (and) the Great Bhairava (mahā-bhairava), who is accompanied by (yutām) His own (sva) Powers (śakti). (He worships Him) with substances (dravyaiḥ) (which are) totally pure (vimala) (due to his) remembrance (āmarśana) of the Self (ātma)||75||
("Paramātma" --lit. the Supreme Self-- in the stanza means) he (saḥ eva) who (yaḥ) (is) "Ātmā" --lit. the Self-- (ātmā) as He is characterized by (lakṣaṇaḥ) Caitanya or Consciousness in Absolute Freedom (caitanya) (and) "Parama" (paramaḥ) (or) This which surpasses (atiśāyī) all (sarva). (Also,) since He is skillful (pragalbhatvāt) in dissolving (vilāyana) the enjoyment (upabhoga) of all (niḥśeṣa) the objects (viṣaya) (such as) sounds (śabda), etc. (ādi), (He is known as) "Bhairava" (bhairava) (or) One whose nature (sva-bhāvaḥ) (is) maintaining, withdrawing and manifesting the universe (bharaṇa-ravaṇa-vamana). That very (Paramātmā or Bhairava) (saḥ eva) (is) the deity (devatā) (called) Śiva (śiva), i.e. God (devaḥ) whose essence (rūpaḥ) is the Highest (prakṛṣṭa) Good (śreyas) --or "Superior and Auspicious"--. The superior (prakṛṣṭa) Yogī (yogī), in the temple (tasmin... deva-gṛhe) of his own (sva) body (deha), continues (āste) worshiping (paripūjayan) constantly (anavaratam) by the method (krameṇa) which will be talked about later on (vakṣyamāṇena), i.e. he keeps (parisphuret) pleasing (tarpayan) Him (tām).
An objection (nanu): "(Since) the external (bāhya) deity (devatā) is (bhavati) accompanied by (yutā) a great retinue (parivāra), by what sort (kim) of great retinue (parivāra) is accompanied (yutām) this (deity called Śiva) whom (etām) (the superior Yogī) honors (samarcayet... iti)?". (Abhinavagupta) said (āha): "svaśaktiyutām" (sva-śakti-yutām iti).
("Svaśakti" in "svaśaktiyutām" means) His own (svāḥ) glorious (vibhava-ātmikāḥ) powers (śaktayaḥ) of the senses (karaṇa) (such as) the power of seeing (cakṣus), etc. (ādi), which are the beams (raśmi-rūpāḥ) of Consciousness in Absolute Freedom (caitanya) (and) belong to the Powers --i.e. derive from the Powers-- (śaktīnām) of Cit --Consciousness-- (cit), Nirvṛti --Bliss-- (nirvṛti), Icchā --Will-- (icchā), Jñāna --Knowledge-- (jñāna) (and) Kriyā --Action-- (kriyā); (and the term "yutām" means) completely (samantāt) filled (āvṛtām) with them --with those Powers-- (tābhiḥ) --in other words, "the superior Yogī continues to worship the deity called Śiva, also known as the Supreme Self and the Great Bhairava, who is accompanied by His own Powers of Consciousness, Bliss, Will, Knowledge and Action--.
"By what kind of things (kaiḥ) does he continue (āste) worshiping (paripūjayan... iti)?". (Abhinavagupta) said (āha): "ātmāmarśana" (ātma-āmarśana), etc. (iti-ādi).
The "āmarśana" (āmarśanam) that (yad) "One's own (sva) Self (ātmā eva) (is) all (sarvam) this (idam... iti)" (implies) the remembrance (parāmarśaḥ) which (yaḥ) is characterized by (lakṣaṇaḥ) a repose or rest (viśrānti) on the Perfect and Full I-consciousness (pūrṇa-ahantā) appearing in the form of (rūpatayā) Pure Consciousness (saṁvid) in the case of all the objects (sarva-padārthānām). Because of the removal (parikṣayāt) of the stain (kalaṅka) derived from the turbidness (kāluṣya) of dualism (dvaita) by that (remembrance) (tena), the substances (dravyāṇi) for performing worship (pūjā-artham), which (yāni) consist of (rūpāṇi) a group of five (pañcaka) objects (viṣaya) (such as) sound (śabda), etc. (ādi), (become) "vimala" (vimalāni) (or) totally pure (viśuddhāni) since they abandon (apagamena) (their) state of insentiency (jāḍya) --i.e. they stop being inert substances and become full of Life or Consciousness--. (Therefore, the superior Yogī continues worshiping Śiva) with those (taiḥ) substances (dravyaiḥ) that have become completely pure (vimala) due to (his) remembrance (āmarśana) of the Self (ātma... iti).
This (ayam) (is) the sense (āśayaḥ): The Knower of the Self (jñānī), by thoroughly abandoning (parityāgena) the dualistic (bheda) stain (kalaṅka) (based on) what is to be accepted (upādeya) (or) rejected (heya), (and) by taking for himself (samāhṛtya), through the goddesses (devībhiḥ) of the senses (karaṇa) —(such as) the power of hearing (śrotra), etc. (ādi)—, the group of five (pañcakam) objects (viṣaya) —e.g. sound (śabda) and so forth (ādi)— which is generated (upanatam) without effort (ayatna), brings (this group) to a state (āpādayati) of unity (abhedam) with himself --with his own Self-- (sva-ātmanā) while he expresses an amazing internal Delight (antar-camatkurvan). Thus (iti evam), this (etad eva) (is) worship (pūjanam) of the deity (devatā) (known as) one's own (sva) Self (ātma): A shining forth (sphuraṇam) of the Perfect and Full I-consciousness (pūrṇa-ahantā) (in the form of) a Delight (camatkāraḥ) which (yaḥ) (is) in internal unity (antar-abhedena) constantly (anavaratam) (and it is experienced) at the time (kāle) of receiving (through the senses) (svīkāra) each (prati) of (such) objects --sound, etc.-- (viṣaya). Because of this --from this superior viewpoint, i.e. due to the internal unity of the great Yogī with the entire universe-- (atas eva), "objects (viṣayāḥ) (such as) sound (śabda), etc. (ādayaḥ) (are considered as) the requisites for the worship of a deity (pūjā-upakaraṇam iti)". (Consequently, real worship) is to be performed (bhāvyam) by an attentive (avadhānavatā) worshiper (pūjakena) of the deity (devatā) (called) his own (sva) Self (ātma) at every moment (prati-kṣaṇam), at the time (kāle) of (his) perceiving (grahaṇa) objects (viṣaya). This is established by the ones who know the secret teaching (iti rahasya-vidaḥ).
Likewise (yathā), the composer (dṛbdhavān) (whose name is) Rājānakarāma --better known as Rāmakaṇṭha-- (rājānakarāmaḥ) (has described) this very same (truth) (etad eva) by means of (dvāreṇa) a praise (stuti):
"(Since the deity) is pleased (by me) (tarpyate) through those powers --through the powers of the senses-- (yad-śaktibhiḥ) —beginning with (prabhṛtibhiḥ) the one appearing in taijasa --the dreaming state--, etc. (taijasī)— which --such powers-- are intensely occupied with (vyagrābhiḥ) offering (arpaṇa) You (tava) worldly (jagat) objects (bhāva) as gifts (upahāra), (such objects) always (nitya) emerging (samudyama) in a unrestricted way (uddāma), therefore (tad), show (darśaya) me (me) the terrible (bhairava) form (rūpam) of the Hero (vīrasya) who moves about (sañcāra) in the night (niśā) of Saṁsāra --Transmigration replete with misery-- (bhava) as a body (kāye) that resides in burning-grounds (śmaśānālaye) (and) is covered with (kalile) a mass (kūṭa) of flesh (māṁsa), blood (asra), fat (vasā) (and) bones (asthi... iti)".
||75||
Without notes of explanation yet
Stanza 76
पूजान्ते तावदग्निहवनेन भाव्यम् — इति ज्ञानिनः कथं तत् — इत्याह
बहिरन्तरपरिकल्पनभेदमहाबीजनिचयमर्पयतः।
तस्यातिदीप्तसंविज्ज्वलने यत्नाद्विना भवति होमः॥७६॥
तस्य एवंविधस्य स्वात्मदेवतापूजकस्यातिदीप्ते पराहन्ताचमत्कारभास्वरे चैतन्याग्नौ यत्नाद्विना तिलाज्येन्धनादिस्वीकारकदर्थनाया ऋते होमो वह्नितर्पणं सम्पद्यते। किं कुर्वतः — इत्याह बहिरन्तर इत्यादि। बहिर्नीलादौ प्रमेये यत् स्वपरप्रमातृकल्पनमन्तर्ग्राह्ये सुखादौ च यत् सङ्कल्पनम् — इत्येवंरूपो यो भेदो बाह्याबाह्ययोः प्रमातृप्रमेययोर्निश्चयसङ्कल्पनाभिमानवृत्तिस्वभावं नानात्वमेतदेव महाबीजं प्रमातृप्रमेययोस्ततः समुत्पत्तेस्तस्य कल्पनारूपस्य भेदबीजभूतस्य निचयो भेदस्यानन्त्याद्राशिस्तमर्पयतः परमाद्वयदृष्ट्याविकल्पकसंविद्रूपानुप्रवेशेन स्वात्मवह्नौ जुह्वतः — इति। अयमाशयः — परब्रह्मात्मकस्य योगिनो देहादिप्रमातृताभिमानाभावाद्यः स्वरससिद्धः स्वपरप्रमातृप्रमेयकलनपरिक्षयः स एवाकृत्रिमो होमः। यथाह भट्टश्रीवीरवामनः
यत्रेन्धनं द्वैतवनं मृत्युरेव महापशुः।
अलौकिकेन यज्ञेन तेन नित्यं यजामहे॥
इति॥७६॥
Pūjānte tāvadagnihavanena bhāvyam — Iti jñāninaḥ kathaṁ tat — Ityāha
Bahirantaraparikalpanabhedamahābījanicayamarpayataḥ|
Tasyātidīptasaṁvijjvalane yatnādvinā bhavati homaḥ||76||
Tasya evaṁvidhasya svātmadevatāpūjakasyātidīpte parāhantācamatkārabhāsvare caitanyāgnau yatnādvinā tilājyendhanādisvīkārakadarthanāyā ṛte homo vahnitarpaṇaṁ sampadyate| Kiṁ kurvataḥ — Ityāha bahirantara ityādi| Bahirnīlādau prameye yat svaparapramātṛkalpanamantargrāhye sukhādau ca yat saṅkalpanam — Ityevaṁrūpo yo bhedo bāhyābāhyayoḥ pramātṛprameyayorniścayasaṅkalpanābhimānavṛttisvabhāvaṁ nānātvametadeva mahābījaṁ pramātṛprameyayostataḥ samutpattestasya kalpanārūpasya bhedabījabhūtasya nicayo bhedasyānantyādrāśistamarpayataḥ paramādvayadṛṣṭyāvikalpakasaṁvidrūpānupraveśena svātmavahnau juhvataḥ — Iti| Ayamāśayaḥ — Parabrahmātmakasya yogino dehādipramātṛtābhimānābhāvādyaḥ svarasasiddhaḥ svaparapramātṛprameyakalanaparikṣayaḥ sa evākṛtrimo homaḥ| Yathāha bhaṭṭaśrīvīravāmanaḥ
Yatrendhanaṁ dvaitavanaṁ mṛtyureva mahāpaśuḥ|
Alaukikena yajñena tena nityaṁ yajāmahe||
Iti||76||
At the end (ante) of a worship (pūjā) there should certainly be (tāvat... bhāvyam) an oblation to the sacrificial fire (agni-havanena... iti). How (katham) (does) that (happen) (tad) in the case of a Knower of the Self (jñāninaḥ... iti)? (Abhinavagupta) said (āha) (as follows:)
In the case of the (Knower of the Self) who offers (arpayataḥ) the great (mahā) pile (nicayam) of seeds (bīja) of duality (bheda) (constituted by) internal (antara) (and) external (bahis) mental inventions (parikalpana) into the extremely bright Fire (atidīpta... jvalane) of his (tasya) Pure Consciousness (saṁvid), there is (bhavati) "homa" --the act of offering oblations to the fire-- (homaḥ) without (vinā) any effort (yatnāt)||76||
In the extremely bright (ati-dīpte) —viz. in the resplendent (bhāsvare) Delight (camatkāra) of the Highest I-consciousness (parā-ahantā)— Fire (agnau) of Consciousness in Absolute Freedom (caitanya) of that one (tasya) —i.e. of such (evaṁvidhasya) a worshiper (pūjakasya) of the deity (devatā) (called) one's own (sva) Self (ātma)—, there is (sampadyate) "homa" (homaḥ) —oblations (tarpaṇam) to the fire (vahni)— without (vinā) any effort (yatnāt), (in other words,) without (ṛte) the trouble (kadarthanāyāḥ) of having to get (svī-kāra) sesame seeds (tila), clarified butter (ājya), fuel (indhana) and so on (ādi).
How (kim) is it to be done (kurvataḥ... iti)? (Abhinavagupta) said (āha): "bahirantara", etc. (iti-ādi). "Bahir... (parikalpana)" (bahis) (is) the mental creation (yad... kalpana) (about the duality between) oneself (sva... pramātṛ) (and) another subject (para-pramātṛ) with reference to an external object (prameye) (such as) the blue color, etc. (nīla-ādau), and (ca) ("antaraparikalpana" is) the imagination (yad saṅkalpanam) (about the duality of) an internal object (antar-grāhye) (such as) pleasure, etc. (sukha-ādau... iti). Such (evaṁrūpaḥ) a duality (bhedaḥ) relating to "external vs. not external" (bāhya-abāhyayoḥ), "subject vs. object" (pramātṛ-prameyayoḥ) (is) diversity (nānātvam) whose essence (sva-bhāvam) consists of mental modifications --fluctuations of mind-- (vṛtti) (based on) the erroneous conception (abhimāna) of assuming something to be true (niścaya-saṅkalpanā). (And) this very thing (etad eva) (is) "mahā-bījam" --lit. a lot of seeds-- (mahā-bījam) since it is the origin (tatas samutpatteḥ) of (the duality known as) subject-object (pramātṛ-prameyayoḥ). The "nicaya" (nicayaḥ) of what is (tasya... bhūtasya) seeds (bīja) of duality (bheda) (and) which is based upon (rūpasya) (mere) imagination (kalpanā) (is) a pile (of such seeds) (rāśiḥ) coming from the infinity (ānantyāt) of diversity (bhedasya). (The expression "arpayataḥ... saṁvijjvalane" in the stanza means) "arpayataḥ" (arpayataḥ) (or) in the case of the one who offers (juhvataḥ) that (great pile of seeds born from duality) (tam) into the fire (vahnau) of his own (sva) Self (ātma) by the viewpoint (dṛṣṭyā) of supreme (parama) non-dualism (advaya), viz. through a penetration (anupraveśena) into the nature (rūpa) of thoughtless (avikalpaka) Pure Consciousness (saṁvid... iti).
(Summing it up,) this (ayam) (is) the sense (āśayaḥ) (of the entire stanza then:) In the case of the Yogī (yoginaḥ) who is (ātmakasya) the Supreme (para) Brahma (brahma), because of the absence (abhāvāt) of the false conception (abhimāna) that subjectivity (pramātṛtā) (is) the body (deha), etc. (ādi), the natural "homa" --the act of offering oblations to the fire-- (saḥ eva akṛtrimaḥ homaḥ) (is) the annihilation (parikṣayaḥ) of the mental creations (kalana) (known as) oneself-another (sva-para) (and) subject-object (pramātṛ-prameya), which (yaḥ) is carried out (siddhaḥ) by the sap (rasa) of the Self (sva).
As (yathā) most venerable (bhaṭṭaśrī) Vīravāmana (vīravāmanaḥ) said (āha):
"We worship (yajāmahe) always (nityam) by that sacrifice (yajñena tena) which is not relating to this world (alaukikena), where (yatra) the fuel (indhanam) (is) the forest (vanam) of duality (dvaita) (and) death (mṛtyuḥ) (is) the great (mahā) animal (paśuḥ) (to be sacrificed) indeed (eva... iti)".
||76||
Without notes of explanation yet
Stanza 77
एवंरूपस्य याजकस्य ध्यानमाह
ध्यानमनस्तमितं पुनरेष हि भगवान्विचित्ररूपाणि।
सृजति तदेव ध्यानं सङ्कल्पालिखितसत्यरूपत्वम्॥७७॥
नियताकारचिन्तितस्याकारस्यान्यत्र मनोवृत्तेर्गमनात्क्षयोऽस्तीदं पुनरनस्तमितं ध्यानं यस्मादेष भगवान् अप्यनन्तः स्वात्मरूपो महेश्वरः क्रियाशक्तिस्वभावविकल्पस्वातन्त्र्येण यानि विचित्राणि रूपाणि सृजति अनवरतं नानापदार्थान्विकल्परूपानाकारान्बुद्धिदर्पणे समुल्लिखति तदेवास्तोदयवर्जितमेतस्य ध्यानं चिन्तनं नातोऽन्यत्किञ्चित्। इतरत्र तु देवताविशेषे नानावक्त्राङ्गपरिकल्पनया नैयत्यं स्यात्। सर्वो मनोव्यापारः पराशक्तिस्फारपल्लवभूतः — इति जानानस्यानवच्छिन्नमिदं सर्वं परमेश्वरीभूतम्। तथा सङ्कल्पेन मनसा आलिखितं संविद्भित्तौ चित्रीकृतं सत्यरूपत्वं परमार्थता यस्य ध्यानस्य तत्। एवं यतः सर्वमिदं प्रकाशमानं विकल्पोल्लिखितं मनोव्यापाररूपमपि प्रकाशानतिरिक्तं सत्यं सर्वत्र संविदनुगमात् — इति। तदुक्तं श्रीमत्स्वच्छन्दशास्त्रे
यत्र यत्र मनो याति तत्र तत्रैव धारयेत्।
चलित्वा कुत्र गन्तासि सर्वं शिवमयं यतः॥
इति। तथा शैवोपनिषदि
यत्र यत्र मनो याति बाह्ये वाभ्यन्तरे प्रिये।
तत्र तत्र शिवावस्था व्यापकत्वात्क्व यास्यति॥
इति। तस्मात्स्वरसोदितमेतद्योगिनो ध्यानम् — इति॥७७॥
Evaṁrūpasya yājakasya dhyānamāha
Dhyānamanastamitaṁ punareṣa hi bhagavānvicitrarūpāṇi|
Sṛjati tadeva dhyānaṁ saṅkalpālikhitasatyarūpatvam||77||
Niyatākāracintitasyākārasyānyatra manovṛttergamanātkṣayo'stīdaṁ punaranastamitaṁ dhyānaṁ yasmādeṣa bhagavān apyanantaḥ svātmarūpo maheśvaraḥ kriyāśaktisvabhāvavikalpasvātantryeṇa yāni vicitrāṇi rūpāṇi sṛjati anavarataṁ nānāpadārthānvikalparūpānākārānbuddhidarpaṇe samullikhati tadevāstodayavarjitametasya dhyānaṁ cintanaṁ nāto'nyatkiñcit| Itaratra tu devatāviśeṣe nānāvaktrāṅgaparikalpanayā naiyatyaṁ syāt| Sarvo manovyāpāraḥ parāśaktisphārapallavabhūtaḥ — Iti jānānasyānavacchinnamidaṁ sarvaṁ parameśvarībhūtam| Tathā saṅkalpena manasā ālikhitaṁ saṁvidbhittau citrīkṛtaṁ satyarūpatvaṁ paramārthatā yasya dhyānasya tat| Evaṁ yataḥ sarvamidaṁ prakāśamānaṁ vikalpollikhitaṁ manovyāpārarūpamapi prakāśānatiriktaṁ satyaṁ sarvatra saṁvidanugamāt — Iti| Taduktaṁ śrīmatsvacchandaśāstre
Yatra yatra mano yāti tatra tatraiva dhārayet|
Calitvā kutra gantāsi sarvaṁ śivamayaṁ yataḥ||
Iti| Tathā śaivopaniṣadi
Yatra yatra mano yāti bāhye vābhyantare priye|
Tatra tatra śivāvasthā vyāpakatvātkva yāsyati||
Iti| Tasmātsvarasoditametadyogino dhyānam — Iti||77||
(In the present stanza, Abhinavagupta) declared (āha) the meditation (dhyānam) of such a (evaṁrūpasya) sacrificer (yājakasya):
The meditation (of this Knower of the Self) (dhyānam) (is) however (punar) not subject to declining --it does not cease-- (anastamitam) because (hi) the Fortunate One --the Great Lord-- (eṣaḥ... bhagavān) emits --manifests-- (sṛjati) forms (rūpāṇi) which are manifold and variegated (vicitra). That (tad eva) meditation (dhyānam) (of his is one in which all that) is depicted (ālikhita) (on the canvas of Pure Consciousness) by the mind (saṅkalpa) (constitutes) the Highest Truth (satya-rūpatvam)||77||
There is (asti) destruction (kṣayaḥ) of a form (ākārasya) which has been thought of (cintitasya) as limited (niyata) in its aspect (ākāra) due to the movement (gamanāt) of the mental modifications (manas-vṛtteḥ). This (idam) meditation (dhyānam) (of the Knower of the Self is) however (punar) not subject to declining --it does not cease-- (anastamitam) because (yasmāt) the Fortunate One --Śiva-- (eṣaḥ bhagavān api), the infinite (anantaḥ) Great Lord (mahā-īśvaraḥ) who is (rūpaḥ) his own (sva) Self (ātma), emits --manifests-- (sṛjati) forms (rūpāṇi) which (yāni) are manifold and variegated (vicitrāṇi) through His Absolute Freedom (svātantryeṇa) as regards thoughts (vikalpa) whose --of His Absolute Freedom-- nature (sva-bhāva) is the Power (śakti) of Action (kriyā). (In short, in the meditation of this great Yogī,) He constantly depicts (anavaratam... samullikhati) various things (nānā-padārthān), i.e. forms (ākārān) whose essence are (rūpān) thoughts (vikalpa), in the mirror (darpaṇe) of (his) intellect (buddhi), (and) that very thing (tad eva) (is) his (etasya) "dhyāna" (dhyānam) (or) meditation (cintanam) devoid of (varjitam) setting and rising --end and beginning-- (asta-udaya). (Such a meditation of his) is nothing at all (na... anyat kiñcid) but this (atas).
But (tu), on the other hand (itaratra), there could be (syāt) restraint (naiyatyam) with respect to a particular (viśeṣe) deity (devatā) according to the mental visualization (parikalpanayā) of his various (nānā) faces (vaktra) (and) bodies (aṅga).
(Nonetheless,) "all (sarvaḥ) mental (manas) operation (vyāpāraḥ) is (bhūtaḥ) a shoot (pallava) expanding from (sphāra) the Highest (parā) Power (śakti... iti)" to the one who uninterruptedly knows (jānānasya anavacchinnam) that all (sarvam) this (idam) is the Supreme Lord (parama-īśvarī-bhūtam).
In this manner (tathā), in the case of the meditation (dhyānasya) of that (Knower of the Self) (yasya), that (tad) which is "ālikhita" (ālikhitam) —depicted (citrī-kṛtam) on the canvas (bhittau) of Pure Consciousness (saṁvid)— by "saṅkalpa" (saṅkalpena) —by the mind (manasā)— (constitutes) "satyarūpatvam" (satya-rūpatvam) —the Highest Truth (parama-arthatā)—.
Thus (evam), as (yatas) all (sarvam) this (idam) is manifested by the Light of the Self (prakāśamānam), even (api) that which is depicted (ullikhitam) by the thoughts (vikalpa) (and) whose nature (rūpam) is mental (manas) operations (vyāpāra), is the Truth (satyam) (and consequently) not different from (anatiriktam) the Light of the Self (prakāśa) since (anugamāt) Pure Consciousness (saṁvid) (is) everywhere (sarvatra... iti).
That (very truth) (tad) has (also) been declared (uktam) in venerable Svacchandatantra (śrīmat-svacchanda-śāstre):
"Wherever (yatra yatra) (his) mind (manas) goes (yāti), (the Yogī) should hold his concentration (dhārayet) right there (tatra tatra eva). As (yatas) all (sarvam) is Śiva (śiva-mayam), (oh mind,) where (kutra) will you go (gantāsi) with your moving (hither and thither) (calitvā... iti)?".
Similarly (tathā), in Vijñānabhairava --also known as the Secret Doctrine of Śiva-- (śaiva-upaniṣadi):
"Wherever (yatra yatra) the mind (manas) goes (yāti), whether (vā) toward the exterior (bāhye) (or) toward the interior (abhyantare), oh beloved One (priye), the State (avasthā) of Śiva (śiva) (is) right there (tatra tatra) since It is all-pervading (vyāpakatvāt). (Oh mind,) where (kva) will you go (yāsyati... iti) (then)?".
Therefore (tasmāt), the meditation (dhyānam) of this Yogī (etad-yoginaḥ) springs up (uditam) from the sap (rasa) of (his own) Self (sva... iti)||77||
Without notes of explanation yet
Stanza 78
जपश्चास्य कीदृशः स्यात् — इत्याह
भुवनावलीं समस्तां तत्त्वक्रमकल्पनामथाक्षगणम्।
अन्तर्बोधे परिवर्तयति च यत्सोऽस्य जप उदितः॥७८॥
वक्ष्यमाणेन क्रमेण यो विश्वस्य प्रतिक्षणमभेदेन पराहन्ताप्रत्यवमर्शः सोऽयमस्य जप उदितोऽकृत्रिमत्वेन कथितः। कोऽसौ — इत्याह भुवनावलीं समस्तां षट्त्रिंशत्तत्त्वसमूहान्तर्वर्तिनीं चत्वारिंशदुत्तरशतद्वयसङ्ख्यातां प्राकारपङ्क्तिं निःशेषां तथा तत्त्वक्रमकल्पनामिति तत्त्वक्रमस्य आत्मविद्याशिवाख्यस्य परिकल्पनां परिच्छेदमथाक्षगणमित्यन्तर्बहिष्करणरूपमिन्द्रियसमूहं च — इति अन्तर्बोधे मध्यमप्राणशक्त्यक्षसूत्रभूतायां स्वसंवित्तौ नादबिन्दुप्रवाहक्रमेण यत्परिवर्तयति अरघट्टघटीयन्त्रवत्प्रतिप्राणविक्षेपसृष्टिस्थितिसंहारक्रमेण सर्वमेतत्स्वसंवित्तौ परिभ्रमयति प्रतिक्षणं नादात्मना परामृशति — इति यावत्। स एव पूर्णाहन्ताविश्रान्तिलक्षणोऽकृत्रिमोऽस्य जपः। अयमाशयः — जपः किल वाच्यरूपाया देवताया वाचकस्य मन्त्रस्योच्चारः स चाक्षमालया प्राणशक्तिव्याप्तिकयाक्षपरिवर्तनक्रमेण सङ्ख्येयः। परमाद्वययोगिनस्तु स्वा प्राणशक्तिस्तन्तुभूता मध्यमप्राणे प्रवाहक्रमेण नदन्ती स्वरसोदिता सर्वाक्षक्रोडीकारेण सहजैवाक्षमालोच्यते यतः सर्वमिदं वाच्यं षट्त्रिंशत्तत्त्वात्मकं विश्वं प्राणशक्तावेव प्रतिष्ठितं सत् प्रतिप्राणविक्षेपमुदयव्ययक्रमेण परास्वभावा भगवती प्राणस्वरूपमाश्रित्य विमृशन्ती प्रतिप्राणस्पन्दमवधानवतो योगिनो जपमकृत्रिमं साधयति। अत्र जपसङ्ख्या
एकविंशत्सहस्राणि षट्शतानि दिवानिशम्।
जपो देव्याः समुद्दिष्टः सुलभो दुर्लभो जडैः॥
इति शैवोपनिषदि। शिवसूत्रेषु
कथा जपः।
इति। एवमेष वन्द्यचरणानामवधानवतामेव गोचरः — इति॥७८॥
Japaścāsya kīdṛśaḥ syāt — Ityāha
Bhuvanāvalīṁ samastāṁ tattvakramakalpanāmathākṣagaṇam|
Antarbodhe parivartayati ca yatso'sya japa uditaḥ||78||
Vakṣyamāṇena krameṇa yo viśvasya pratikṣaṇamabhedena parāhantāpratyavamarśaḥ so'yamasya japa udito'kṛtrimatvena kathitaḥ| Ko'sau — Ityāha bhuvanāvalīṁ samastāṁ ṣaṭtriṁśattattvasamūhāntarvartinīṁ catvāriṁśaduttaraśatadvayasaṅkhyātāṁ prākārapaṅktiṁ niḥśeṣāṁ tathā tattvakramakalpanāmiti tattvakramasya ātmavidyāśivākhyasya parikalpanāṁ paricchedamathākṣagaṇamityantarbahiṣkaraṇarūpamindriyasamūhaṁ ca — Iti antarbodhe madhyamaprāṇaśaktyakṣasūtrabhūtāyāṁ svasaṁvittau nādabindupravāhakrameṇa yatparivartayati araghaṭṭaghaṭīyantravatpratiprāṇavikṣepasṛṣṭisthitisaṁhārakrameṇa sarvametatsvasaṁvittau paribhramayati pratikṣaṇaṁ nādātmanā parāmṛśati — Iti yāvat| Sa eva pūrṇāhantāviśrāntilakṣaṇo'kṛtrimo'sya japaḥ| Ayamāśayaḥ — Japaḥ kila vācyarūpāyā devatāyā vācakasya mantrasyoccāraḥ sa cākṣamālayā prāṇaśaktivyāptikayākṣaparivartanakrameṇa saṅkhyeyaḥ| Paramādvayayoginastu svā prāṇaśaktistantubhūtā madhyamaprāṇe pravāhakrameṇa nadantī svarasoditā sarvākṣakroḍīkāreṇa sahajaivākṣamālocyate yataḥ sarvamidaṁ vācyaṁ ṣaṭtriṁśattattvātmakaṁ viśvaṁ prāṇaśaktāveva pratiṣṭhitaṁ sat pratiprāṇavikṣepamudayavyayakrameṇa parāsvabhāvā bhagavatī prāṇasvarūpamāśritya vimṛśantī pratiprāṇaspandamavadhānavato yogino japamakṛtrimaṁ sādhayati| Atra japasaṅkhyā
Ekaviṁśatsahasrāṇi ṣaṭśatāni divāniśam|
Japo devyāḥ samuddiṣṭaḥ sulabho durlabho jaḍaiḥ||
Iti śaivopaniṣadi| Śivasūtreṣu
Kathā japaḥ|
Iti| Evameṣa vandyacaraṇānāmavadhānavatāmeva gocaraḥ — Iti||78||
"And (ca) of what kind (kīdṛśaḥ) is (syāt) his (asya) muttering of the Mantra (japaḥ... iti)? --And what is his muttering of the Mantra like?--". (Abhinavagupta) said (āha):
(The Knower of the Self --the great Yogī-- causes) the whole (samastām) series (āvalīm) of worlds (bhuvana), the accurate division (known as "ātma-vidyā-śiva") (kalpanām) of the succession (krama) of categories (tattva), and (atha) the aggregate (gaṇam) of Powers composed of Antaḥkaraṇa --intellect, ego and mind-- and Bahiṣkaraṇa --Powers of perception and action-- (akṣa) to move round (like the beads of a rosary) (parivartayati ca yad) in the internal Consciousness (antar-bodhe). That (saḥ) is said to be (uditaḥ) his (asya) muttering of the Mantra (japaḥ)||78||
A realization or experience (pratyavamarśaḥ) that (yaḥ) the universe (viśvasya) is the Highest I-consciousness (parā-ahantā), in complete unity (abhedena) at every moment (pratikṣaṇam) by the method (krameṇa) which will be spoken later on (vakṣyamāṇena)... this very thing (saḥ ayam) is said to be (uditaḥ) his --of the Knower of the Self-- (asya) "japa" or muttering of the Mantra (japaḥ), (and such a "japa") is declared to be (kathitaḥ) natural (akṛtrimatvena).
What (kaḥ) (is) that (asau... iti)? (Abhinavagupta) said (āha): "bhuvanāvalīṁ samastām" --lit. the whole series of worlds-- (bhuvana-āvalīm samastām), i.e. the entire (niḥśeṣām) series (paṅktim) of enclosures (prākāra), whose number is estimated at (saṅkhyātām) two hundred and forty (catvāriṁśat-uttara-śatadvaya), that reside in (antar-vartinīm) the collection (samūha) of thirty-six (ṣaṭ-triṁśat) tattva-s or categories (tattva). Likewise (tathā), (Abhinavagupta said additionally:) "tattvakramakalpanām" (tattva-krama-kalpanām iti), viz. the "parikalpanā" (parikalpanām) (or) accurate division (paricchedam) known as (ākhyasya) "ātmavidyāśiva" (ātma-vidyā-śiva) of "tattvakrama" --lit. the succession of tattva-s or categories-- (tattva-kramasya) --ātmatattva-s include the categories 13 to 36, vidyātattva-s contain the categories 6 to 12 and finally śivatattva-s consist of the categories 1 to 5--. (After that, Abhinavagupta spoke about) "athākṣagaṇam" (atha-akṣa-gaṇam), (which means) "and (ca) the aggregate (samūham) of Indriya-s or Powers --commonly translated as "senses" though this is not completely exact in this context-- (indriya) composed of (rūpam) 'Antaḥkaraṇa' --the "internal (psychic) organ" consisting of intellect, ego and mind (tattva-s 14 to 16)-- (antar... karaṇa)" (along with) 'Bahiṣkaraṇa' -- the "external organ" constituted by Jñānendriya-s or Powers of perception and Karmendriya-s or Powers of action (categories 17 to 26)-- (bahis-karaṇa... iti)". (Subsequently, Abhinavagupta expressed:) "antarbodhe" --lit. in the internal Consciousness-- (antar-bodhe), (in other words,) in one's own Consciousness (sva-saṁvittau) which is (bhūtāyām) a rosary (akṣasūtra) of the middle (madhyama) "Prāṇaśakti" (prāṇa-śakti) appearing in the form of (krameṇa) a continuous flow (pravāha) of Nāda and Bindu --divine Sound and Light-- (nāda-bindu). (Next, Abhinavagupta said:) "parivartayati ca yat" --lit. he causes which (i.e. all that was described before, viz. the whole series of worlds, the accurate division known as "ātma-vidyā-śiva" of the succession of categories, along with intellect, ego, mind, Powers of perception and Powers of action) to move round (like the beads of a rosary)-- (yad parivartayati), i.e. he makes all this rotate (sarvam etad... paribhramayati) in his own Consciousness (sva-saṁvittau) by following the order (krameṇa) of manifestation (sṛṣṭi), maintenance (sthiti) (and) dissolution (saṁhāra) with every (prati) movement up and down (vikṣepa) of the vital energy (along the Suṣumnā channel located within his spinal column) (prāṇa) as (if it were) (vat) a waterwheel (ghaṭīyantra) (extracting water) from a well (araghaṭṭa). (And) he becomes aware of --experiences-- (parāmṛśati) (all that process) at every moment (prati-kṣaṇam) in the form of Nāda --divine Sound-- (nāda-ātmanā). This is the sense (of the stanza) (iti yāvat).
That (saḥ) (is) certainly (eva) his (asya) muttering of the Mantra (japaḥ), which is natural (akṛtrimaḥ) (and) characterized by (lakṣaṇaḥ) a rest or repose (viśrānti) on the Full and Perfect (pūrṇa) I-consciousness (ahantā).
This (ayam) (is) the purport (of the stanza then) (āśayaḥ): Japa --lit. muttering of the Mantra-- (japaḥ) (is) indeed (kila) the utterance (uccāraḥ) of the Mantra (mantrasya), (and the Mantra is) this which denotes (vācakasya) the deity (devatāyāḥ) whose nature (rūpāyāḥ) is being denoted (vācya). That (japa) (saḥ ca) is to be considered (saṅkhyeyaḥ) as the gradual (krameṇa) moving round (parivartana) of the beads (akṣa) (symbolized) by the pervasion (vyāptikayā) of "Prāṇaśakti" (moving up and down through Suṣumnā within the spinal column) (prāṇa-śakti) —which takes the form of a rosary (akṣa-mālayā)—.
(Also,) the very (svā) "Prāṇaśakti" (prāṇa-śaktiḥ) of the Yogī (yoginaḥ) (replete with) supreme (parama) non-dualism (advaya... tu) is said to be (ucyate) a natural (sahajā eva) rosary (akṣa-mālā) (since) She is (bhūtā) (like) a thread (tantu) which, having arisen (uditā) from the sap (rasa) of the Self (sva), sounds (nadantī) in the form of (krameṇa) a continuous flow (pravāha) in the middle channel --in Suṣumnā-- (madhyama-prāṇe) by embracing (kroḍī-kāreṇa) all (sarva) the "akṣa-s" --the Powers composed of Antaḥkaraṇa (intellect, ego and mind) and Bahiṣkaraṇa (Powers of perception and Powers of action)-- (akṣa). Because (yatas) all (sarvam) this (idam) universe (viśvam) consisting of (ātmakam) thirty-six (ṣaṭ-triṁśat) categories (tattva) (and) being "vācya" or denoted (vācyam) is (sat) established (pratiṣṭhitam) only (eva) in "Prāṇaśakti" (prāṇaśaktau). Every (prati) movement (vikṣepam) of the vital energy (prāṇa), appearing and disappearing --i.e. upward and downward-- (udaya-vyaya-krameṇa), (is) the Supreme Mistress --Śakti, the Goddess-- (parā-svabhāvā bhagavatī) (who), assuming (āśritya) the nature (sva-rūpam) of "prāṇa" or vital energy (prāṇa) --hence She is called then "Prāṇaśakti"--, consciously (vimṛśantī ) produces (sādhayati) the natural (akṛtrimam) "japa" or muttering of the Mantra (japam) in the case of the attentive Yogī (avadhānavataḥ yoginaḥ) with every (prati) movement (spandam) of (his) "prāṇa" or vital energy (prāṇa).
With respect to this (subject) (atra), the number (saṅkhyā) of mutterings of the Mantra (japa) (has also been described) in Vijñānabhairava --also known as the Secret Doctrine of Śiva-- (śaiva-upaniṣadi):
"Day and night (divāniśam) (this living being mutters it) 21,600 (times) (ekaviṁśatsahasrāṇi ṣaṭśatāni). The muttering (japaḥ) of the Goddess (devyāḥ) has been indicated (samuddiṣṭaḥ) to be very easy (sulabhaḥ) (for the wise, but) difficult (durlabhaḥ) for the unwise (jaḍaiḥ... iti)"||
(And) in the Śivasūtra-s (śivasūtreṣu) (one reads:)
(His) conversation (kathā) (is) the muttering (of a Mantra or prayer) (japaḥ... iti).
Thus (evam), this (eṣaḥ) (is) the sphere or field of action (gocaraḥ) of the attentive (Yogī-s) (avadhānavatām eva) whose feet (caraṇānām) are most venerable (vandya... iti)||78||
Without notes of explanation yet
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