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Parātrīśikāvivaraṇa (Paratrishika Vivarana): Stanzas 1 to 2 - Part 1 - Non-dual Shaivism of Kashmir
Normal translation
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Introduction
Parātrīśikāvivaraṇa begins. At first, Abhinavagupta displays five introductory stanzas. After that, he starts commenting on the stanzas themselves.
This is the first part of the commentary on the stanzas 1-2.
Of course, I will also insert the original stanzas on which Abhinavagupta is commenting. I will write a "global long explanation" below the translation itself, as if I use the system based on individual "notes of explanation" as usual, there will be too many notes as to be practical. Besides, to program so many notes of explanation, one by one, would be extremely time-consuming too. With this "global long explanation" I will strive to make this text so understandable to the average reader as possible!
Abhinavagupta's Sanskrit will be in dark green color while the original Śiva/Śakti's stanzas will be shown in dark red color. In turn, within the transliteration, the original stanzas will be in brown color, while the Abhinavagupta's comments will be shown in black. Also, within the translation, the original stanzas by Śiva/Śakti, i.e. Parātrīśikā, will be in green and black colors, while the commentary by Abhinavagupta (i.e. the Vivaraṇa) will contain words in both black and red colors.
Read Parātrīśikāvivaraṇa 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.
Five introductory stanzas by Abhinavagupta -the commentator-
विमलकलाश्रयाभिनवसृष्टिमहा जननी भरिततनुश्च पञ्चमुखगुप्तरुचिर्जनकः।
तदुभययामलस्फुरितभावविसर्गमयं हृदयमनुत्तरामृतकुलं मम संस्फुरतात्॥१॥
यस्यामन्तर्विश्वमेतद्विभाति बाह्याभासं भासमानं विशृष्टौ।
क्षोभे क्षीणेऽनुत्तरायां स्थितौ तां वन्दे देवीं स्वात्मसंवित्तिमेकाम्॥२॥
नरशक्तिशिवात्मकं त्रिकं हृदये या विनिधाय भासयेत्।
प्रणमामि परामनुत्तरां निजभासां प्रतिभाचमत्कृतिम्॥३॥
जयत्यनर्घमहिमा विपाशितपशुव्रजः।
श्रीमानाद्यगुरुः शम्भुः श्रीकण्ठः परमेश्वरः॥४॥
निजशिष्यविबोधाय प्रबुद्धस्मरणाय च।
मयाभिनवगुप्तेन श्रमोऽयम् क्रियते मनाक्॥५॥
Vimalakalāśrayābhinavasṛṣṭimahā jananī bharitatanuśca pañcamukhaguptarucirjanakaḥ|
Tadubhayayāmalasphuritabhāvavisargamayaṁ hṛdayamanuttarāmṛtakulaṁ mama saṁsphuratāt||1||
Yasyāmantarviśvametadvibhāti bāhyābhāsaṁ bhāsamānaṁ viśṛṣṭau|
Kṣobhe kṣīṇe'nuttarāyāṁ sthitau tāṁ vande devīṁ svātmasaṁvittimekām||2||
Naraśaktiśivātmakaṁ trikaṁ hṛdaye yā vinidhāya bhāsayet|
Praṇamāmi parāmanuttarāṁ nijabhāsāṁ pratibhācamatkṛtim||3||
Jayatyanarghamahimā vipāśitapaśuvrajaḥ|
Śrīmānādyaguruḥ śambhuḥ śrīkaṇṭhaḥ parameśvaraḥ||4||
Nijaśiṣyavibodhāya prabuddhasmaraṇāya ca|
Mayābhinavaguptena śramo'yam kriyate manāk||5||
First interpretation of the first introductory stanza
The Mother --i.e. Śakti-- (jananī) (is) the One whose Might (mahā) (expresses itself) as the ever-new (abhinava) manifestation (sṛṣṭi) which rests on (āśraya) the Stainless (vimala) Absolute Freedom (kalā), and (ca) the Father --i.e. Śiva-- (janakaḥ) (is) the One whose Body (tanuḥ) is Full (bharita) (and) who has a secret (gupta) zest (ruciḥ) (for the aforesaid ever-new manifestation, which is carried out) by His five (pañca) Faces (mukha) --the five Powers of Consciousness, Bliss, Will, Knowledge and Action--. (May) my (mama) Heart --Bliss that comes from perceiving the universe as the Self-- (hṛdayam), which is full of (mayam) the Emission (visarga) of the State (bhāva) displayed (sphurita) by that (divine) Pair (tad-ubhaya-yāmala) (and) is the Seat (kulam) of the Nectar (amṛta) of Anuttara --the Highest Reality-- (anuttara), become expanded (saṁsphuratāt)!||1||
Second interpretation of the first introductory stanza
The mother (jananī) is the one whose vigor (mahā) has given birth to (sṛṣṭi) Abhinavagupta (abhinava) (and whose name) rests on --is composed of-- (āśraya) the letters (kalā) vi-ma-la --the name of the Abhinavagupta's mother was Vimalā-- (vimala), and (ca) the father (janakaḥ) is the one who is full --he has achieved spiritual enlightenment-- (bharita-tanuḥ) (and) whose splendor (ruciḥ) (is revealed by his name:) "Siṁhagupta" --"pañcamukha" being an epithet of "siṁha" (lion) in this context-- (pañca-mukha-gupta) --Narasiṁhagupta was the full name of the Abhinavagupta's father--. (May) my (mama) Heart --Suṣumnā, the subtle channel running through the spinal column-- (hṛdayam), which is emitted (visarga-mayam) by the throbbing (sphurita) emotion (bhāva) (emerged) from (the union of) that pair --i.e. the mother and father of Abhinavagupta-- (tad-ubhaya-yāmala) (and) is the Abode (kulam) of the Highest (anuttara) Nectar of Immortality (amṛta), become expanded (saṁsphuratāt)!||1||
I do homage (vande) to that (tām) one (ekām) Goddess (devīm) (called) Self-consciousness (sva-ātma-saṁvittim) in whom (yasyām) this (etad) universe (viśvam), which appears to be (bhāsamānam) an external reality (bāhya-ābhāsam) during the state of full manifestation (viśṛṣṭau), shines forth (vibhāti) internally (antar) in the State (known as) the Highest Reality (anuttarāyām sthitau) once the agitation is removed (kṣobhe kṣīṇe)||2||
I bow (praṇamāmi) to the Supreme (parām), Unsurpassable (anuttarām) and Self-effulgent (nija-bhāsām) Delight (camatkṛtim) of divine Consciousness --Parāvāk or the Supreme Speech-- (pratibhā) which (yā), while preserving (vinidhāya) the triad (trikam) constituted by (ātmakam) Śiva --the Self-- (śiva), Śakti --the Power of the Self-- (śakti) (and) nara --the limited being-- (nara) in (Her) Heart (hṛdaye), causes (that triad) to appear (outside) (bhāsayet)||3||
Glory to (jayati) the most venerable (śrīmāt) Primordial (ādya) Guru (guruḥ) (known as) Śambhu --epithet of Śiva, but also a possible abbreviation of the name of the main Abhinavagupta's Guru called Śambhunātha-- (śambhuḥ), the Supreme (parama) Lord (īśvaraḥ) (who, out of causeless Compassion, appeared as) Śrīkaṇṭhanātha (at the beginning of Kaliyuga) (śrī-kaṇṭhaḥ), whose Greatness (mahimā) is priceless (anargha) (and) who sets multitudes of limited beings free (vipāśita-paśu-vrajaḥ)!||4||
For (improving) the intelligence and understanding (vibodhāya) of my own (nija) disciples (śiṣya) and (ca) for the prabuddha-s --the well-awakened ones-- to remember (and become suprabuddha-s --the perfectly well-awakened ones--) (prabuddha-smaraṇāya), this (ayam) little (manāk) effort (śramaḥ) (in order to write the following vivaraṇa or exposition on the Parātrīśikā --the last portion of the Rudrayāmalatantra--) is made (kriyate) by me, Abhinavagupta (mayā abhinavaguptena)||5||
Without notes of explanation yet
Stanza 1 (First part of the commentary)
श्रीदेव्युवाच
अनुत्तरं कथं देव सद्यः कौलिकसिद्धिदम्।
येन विज्ञातमात्रेण खेचरीसमतां व्रजेत्॥१॥
परमेश्वरः पञ्चविधकृत्यमयः सततमनुग्रहमय्या परारूपया शक्त्या आक्रान्तो वस्तुतोऽनुग्रहैकात्मैव नहि शक्तिः शिवाद्भेदमामर्शयेत्। सा च शक्तिः लोकानुग्रहविमर्शमयी प्रथमतः परामर्शमय्या पश्यन्त्या आसूत्रयिष्यमाणानन्तशक्तिशताविभिन्ना प्रथमतरं परमहामन्त्रमय्यामदेशकालकलितायां संविदि निरूढा तावत् पश्यन्त्युद्भविष्यदुक्तिप्रत्युक्त्यविभागेनैव वर्तते। सैव च सकलप्रमातृसंविदद्वयमयी सततमेव वर्तमानरूपा ततस्तु पश्यन्ती यद्यद् अभीप्सितं तत्तदेव समुचितकारणनियमप्रबोधितं बोधसूत्रमात्रेण विमृशति यथा अनेकभावाभावज्ञानसंस्कारसंस्कृताया मेचकधियः स्मृतिबीजप्रबोधकौचित्यात्किञ्चिदेव स्मृतिर्विमृशति नहि प्रथमज्ञानकाले भेदोऽत्रास्फुरद्यत्र वाच्यवाचकविशेषयोरभेदो मध्यमा पुनः तयोरेव वाच्यवाचकयोर्भेदमामर्श्य सामानाधिकरण्येन विमर्शव्यापारा वैखरी तु तदुभयभेदस्फुटतामय्येव — इति तावद् व्यवस्थायां स्वसंवित्सिद्धायां यैव परावाग्भूमिः सैवामायीयशब्दशक्तिपरमार्थस्वभावासाङ्केतिकाकृतकपारमार्थिकसंस्कारसारा वक्ष्यमाणनयेन मन्त्रवीर्यभूतांशचोदिता तदुत्तरं पश्यन्त्यादिदशास्वपि वस्तुतो व्यवस्थिता तया विना पश्यन्त्यादिष्वप्रकाशतापत्त्या जडताप्रसङ्गात्। तत्र चेदमेवमत्रेदानीम् — इत्यादिभेदकलना न काचित्। तत एव च परमहामन्त्रवीर्यविसृष्टिरूपाया आरभ्य वैखरीप्रसृतभावभेदप्रकाशपर्यन्तं यदियं स्वचमत्कृतिमयी स्वात्मन्येव प्रकाशनमये विश्रम्य स्पुरति तदेवं स्फुरितमविच्छिन्नतापरमार्थमहमिति। तदेतद् अग्रे स्फुटीभविष्यति। तन्मध्य एव तु पश्यन्त्यां यत्र भेदांशस्यासूत्रणं यत्र च मध्यमायां भेदावभासस्तत्रोभयत्र ज्ञानक्रियाशक्तिमये रूपे सदाशिवेश्वरसारे सैव अहमिति चमत्कृतिरन्तःकृतानन्तविश्वेदन्ताचमत्कृतिपूर्णवृत्तिस्तत् पश्यन्तीमध्यमात्मिका स्वात्मानमेव वस्तुतः परसंविदात्मकं विमृशति। परैव च संविद् देवीत्युच्यते। इयता पश्यन्त्यादिसृष्टिक्रमेण बाह्यनीलादिपर्यन्तेन स्वविमर्शानन्दात्मना क्रीडनेन सर्वोत्तीर्णत्वेन सर्वोत्कर्षावस्थितेर्भगवतो भैरवस्य तथा स्थातुमिच्छया विजिगीषात्मनेयदनन्तज्ञानस्मृतिसंशयनिश्चयादिव्यवहारकरणेन सर्वत्र च भासमाने नीलादौ तन्नीलाद्यात्मभासनरूपेण द्योतनेन सर्वैरेव तदीयप्रकाशावेशैस्तत्प्रवणैः स्तूयमानतया यथेच्छं च देशकालावच्छेदेन सर्वात्मतावगमनेनात एव मुख्यतो भैरवनाथस्यैव देवत्वमिष्यते तच्छक्तेरेव भगवत्या देवीरूपता। यदुक्तम् — दिवु क्रीडाविजिगीषाव्यवहारद्युतिस्तुतिगतिषु। तथा चैवंविधमुख्यपारमैश्वर्यमयदेवत्वांशांशिकानुग्रहाद्विष्णुविरिञ्च्यादिषु देवताव्यवहारः। एवं भगवती पश्यन्ती मध्यमा च स्वात्मानमेव यदा विमृशति अहमेव परावाग्देवतामयी एवमवोचमिति तदा तेन रूपेणोल्लसन्मायारम्भतया स्वात्मापेक्षतया तन्मायीयभेदानुसारात्तामेव पराभुवं स्वात्ममयीं भूतत्वेनाभिमन्वाना भेदावभासप्राणनान्तर्बहिष्करणपथव्यतिवर्तिनीयत्वात्परोक्षतया सूर्यादिसञ्चारायत्तदिनविभागकृताद्यतनानवच्छेदाद्ब्रह्मणोऽनेककल्पसम्मितमहस्ततोऽपि विष्णुप्रभृतेरन्तश्च प्राणचारादौ प्राणीयशतसहस्रांशोऽप्यहर्व्यवहारः — इत्यनवस्थितं काल्पनिकं चाद्यतनत्वमकाल्पनिके संविद्वपुषि कथमिति न्यायाद्भूतानद्यतनपरोक्षार्थपरिपूरणात्परोक्षोत्तमपुरुषक्रमेण विमृशेद् अहमेव सा परावाग्देवीरूपैव सर्ववाच्यवाचकाविभक्ततयैवमुवाचेति तात्पर्यम्। सुप्तोऽहं किल विललाप इति ह्येवमेवोपपत्तिः। तथाहि — तामतीतामवस्थां न स्मरति प्रागवेद्यत्वादिदानीं पुरुषान्तरकथितमाहात्म्यादतिविलापगानादिक्रियाजनितगद्गदिकादिदेहविक्रियावेशेन वा तदवस्थां चमत्कारात्प्रतिपद्यते नह्यप्रतिपत्तिमात्रमेवैतन्मत्तः सुप्तो वाहं किल विललाप इति मदस्वप्नमूर्छादिषु हि वेद्यविशेषानवगमात्परोक्षत्वं परावस्थायां तु वेद्यविशेषस्याभाव एव — इति केवलमत्र वेदकवेद्यतादात्म्यप्रतिपत्त्या तुर्यरूपत्वान्मदादिषु तु मोहावेशप्राधान्यात् — इतीयान् विशेषः परोक्षता तु समानैव। एवं सर्व एव प्रमाता गुरुशिष्यादिपदेऽन्यत्र वा व्यवहारे स्थितः सर्वकालमेव यत्किञ्चित्कुर्वाण एनामेव संविदमनुप्रविश्य सर्वव्यवहारभाजनं भवत्यतस्तामेव वस्तुतो विमृशति देव्युवाचेति यावदुक्तं स्यादहमेव सततं सर्वमभेदेन विमृशामि पराभूमावन्यथा पश्यन्तीमध्यमाभूमिगं स्फुटमिदं प्रथनं न स्यात्तावदेवोक्तं भवति देव्युवाचेति। एवमेव पुरस्ताद्भैरव उवाचेति मन्तव्यम्। तत्रापि हि स्वपरशक्त्यविभागमयो भैरवात्मैवाहमुवाच — इत्यर्थः। केवलं शक्तिप्रधानतया सृष्टिस्वभावाख्यामर्शेऽहमित्युचितो देवीपरामर्शः शक्तिमत्प्रधानतया संहारावेशविमर्शे महअ इति भैरवरूपचमत्कारः। स्फुटयिष्यते चैतत्। एतच्च पश्यन्तीमध्यमाभुवि ज्ञानशक्तिमय्यामेव परस्या इच्छाशक्तिमय्याः संविदो विमर्शनम्। तदेव च सर्वारम्भपर्यन्तशास्त्रप्रयोजनमत एव ज्ञानशक्तावेव सदाशिवमय्यां पूर्वोत्तरपदवाक्यक्रमोल्लासाद्वास्तवपरमहामन्त्रवीर्यविमर्श एव दकार-एकार-वकार-यकार-उकार-वकार-आकार-चकार-भकार-ऐकार-रेफ-अकार-वकार-उकारादिपदवाक्ययोजना। उक्तं च स्वच्छन्दतन्त्रे
गुरुशिष्यपदे स्थित्वा स्वयं देवः सदाशिवः।
पूर्वोत्तरपदैर्वाक्यैस्तन्त्रं समवतारयत्॥
इति। एवं चानुग्रहशक्तिः सततं सर्वप्रमातृष्वनस्तमितैवेति। सैष षडर्धसारशास्त्रैकप्राणः पर एव सम्बन्धः। अत्रानुत्तरे सम्बन्धान्तराणां महदन्तरालदिव्यादिव्यादीनामुक्तोपदेशेन परैकमयत्वात्। तदुक्तं त्रिकहृदये
नित्यं विसर्गपरमः स्वशक्तौ परमेश्वरः।
अनुग्रहात्मा स्रष्टा च संहता चानियन्त्रितः॥
इति। एवममुना क्रमेण सदोदिततैवं परमार्थमयत्वात्परमेश्वरस्य चित्तत्त्वस्य यदेवाविभागेनान्तर्वस्तु स्फुरितं तदेव पश्यन्तीभुवि वर्णपदवाक्यविबिभाजयिषया परामृष्टं मध्यमापदे च भेदेन स्थितं वस्तुपूर्वकं सम्पन्नं यावद् वैखर्यन्तम् अनुत्तरं कथमित्यादि भिन्नमायीयवर्णपदवाक्यरचनान्तम्। एतदेव तद् अनुपलक्ष्यं भैरववक्त्रं सृष्टिपरामर्शात्मकमनुत्तराहम्भावसाराकाराकाररूपशिवशक्तिसङ्घट्टसमापत्तिक्षोभात्मकं त्रिकशास्त्रप्रसरबीजं ध्रुवपदं मौलिकं सर्वजीवतां जीवनैकरूपम्। अत एव व्यवच्छेदाभावात्स्थाननिर्देशाद्ययोगात्स्थानादिपूर्वकत्वं नोपपन्नम्। वस्तु च प्रश्नतदुत्तररूपं सततोदितमेव प्रथममविभागमयं तेनैतावदेवात्र तात्पर्यम् — स्वात्मा सर्वभावस्वभावः स्वयं प्रकाशमानः स्वात्मानमेव स्वात्माविभिन्नेन प्रश्नप्रतिवचनेन प्रष्टृप्रतिवक्तृस्वात्ममयेनाहन्तया चमत्कुर्वन्विमृशति — अहमेवैवंविचित्रचमत्कारेच्छुस्तथा जानन्नेव तथैव भवामि — इति यावत् तावदेव देव्युवाच अनुत्तरं कथमित्यारभ्य भैरव उवाच शृणु देवि इति मध्यतो यावद् इत्येतद्रुद्रयामलमिति। यद्वा सर्वाणि पञ्चस्रोतःप्रभृतीनि शास्त्राणि यावद् लौकिकोऽयम् व्यवहारः स एष उक्तः परः सम्बन्धः।
गोप्यमुपदेशसारं सद्यो भैरवपदावहं सततम्।
अभिनवगुप्तेन मया व्याख्यातं प्रश्नसर्वस्वम्॥
शिष्यहितपरतया त्विदमेव सङ्गृह्याभिदध्मः
सर्वेषु व्यवहारेषु ज्ञेयं कार्यं च यद्भवेत्।
तत्परस्यां तुर्यभुवि गतभेदं विजृम्भते॥
भेदासूत्रणरूपायां पश्यन्त्यां क्रमभूजुषि।
अन्तः स्फुटक्रमायोगे मध्यायां तद्विभेदभाक्॥
मध्या पश्यन्त्यथ परामध्यास्याभेदतो भृशम्।
परोक्षमिव तत्कालं विमृशेन्मत्तसुप्तवत्॥
एवमेव एतदनुत्तरत्वं निर्वक्ष्यति — इति। तदुक्तं श्रीसोमानन्दपादैः
पञ्चविधकृत्यतत्परभगवद्भैरवभट्टारकस्य प्रथमशाक्तस्पन्दसमनन्तरम्।
इत्यादि निजविवृतौ।...
Śrīdevyuvāca
Anuttaraṁ kathaṁ deva sadyaḥ kaulikasiddhidam|
Yena vijñātamātreṇa khecarīsamatāṁ vrajet||1||
Parameśvaraḥ pañcavidhakṛtyamayaḥ satatamanugrahamayyā parārūpayā śaktyā ākrānto vastuto'nugrahaikātmaiva nahi śaktiḥ śivādbhedamāmarśayet| Sā ca śaktiḥ lokānugrahavimarśamayī prathamataḥ parāmarśamayyā paśyantyā āsūtrayiṣyamāṇānantaśaktiśatāvibhinnā prathamataraṁ paramahāmantramayyāmadeśakālakalitāyāṁ saṁvidi nirūḍhā tāvat paśyantyudbhaviṣyaduktipratyuktyavibhāgenaiva vartate| Saiva ca sakalapramātṛsaṁvidadvayamayī satatameva vartamānarūpā tatastu paśyantī yadyad abhīpsitaṁ tattadeva samucitakāraṇaniyamaprabodhitaṁ bodhasūtramātreṇa vimṛśati yathā anekabhāvābhāvajñānasaṁskārasaṁskṛtāyā mecakadhiyaḥ smṛtibījaprabodhakaucityātkiñcideva smṛtirvimṛśati nahi prathamajñānakāle bhedo'trāsphuradyatra vācyavācakaviśeṣayorabhedo madhyamā punaḥ tayoreva vācyavācakayorbhedamāmarśya sāmānādhikaraṇyena vimarśavyāpārā vaikharī tu tadubhayabhedasphuṭatāmayyeva — Iti tāvad vyavasthāyāṁ svasaṁvitsiddhāyāṁ yaiva parāvāgbhūmiḥ saivāmāyīyaśabdaśaktiparamārthasvabhāvāsāṅketikākṛtakapāramārthikasaṁskārasārā vakṣyamāṇanayena mantravīryabhūtāṁśacoditā taduttaraṁ paśyantyādidaśāsvapi vastuto vyavasthitā tayā vinā paśyantyādiṣvaprakāśatāpattyā jaḍatāprasaṅgāt| Tatra cedamevamatredānīm — Ityādibhedakalanā na kācit| Tata eva ca paramahāmantravīryavisṛṣṭirūpāyā ārabhya vaikharīprasṛtabhāvabhedaprakāśaparyantaṁ yadiyaṁ svacamatkṛtimayī svātmanyeva prakāśanamaye viśramya spurati tadevaṁ sphuritamavicchinnatāparamārthamahamiti| Tadetad agre sphuṭībhaviṣyati| Tanmadhya eva tu paśyantyāṁ yatra bhedāṁśasyāsūtraṇaṁ yatra ca madhyamāyāṁ bhedāvabhāsastatrobhayatra jñānakriyāśaktimaye rūpe sadāśiveśvarasāre saiva ahamiti camatkṛtirantaḥkṛtānantaviśvedantācamatkṛtipūrṇavṛttistat paśyantīmadhyamātmikā svātmānameva vastutaḥ parasaṁvidātmakaṁ vimṛśati| Paraiva ca saṁvid devītyucyate| Iyatā paśyantyādisṛṣṭikrameṇa bāhyanīlādiparyantena svavimarśānandātmanā krīḍanena sarvottīrṇatvena sarvotkarṣāvasthiterbhagavato bhairavasya tathā sthātumicchayā vijigīṣātmaneyadanantajñānasmṛtisaṁśayaniścayādivyavahārakaraṇena sarvatra ca bhāsamāne nīlādau tannīlādyātmabhāsanarūpeṇa dyotanena sarvaireva tadīyaprakāśāveśaistatpravaṇaiḥ stūyamānatayā yathecchaṁ ca deśakālāvacchedena sarvātmatāvagamanenāta eva mukhyato bhairavanāthasyaiva devatvamiṣyate tacchaktereva bhagavatyā devīrūpatā| Yaduktam — Divu krīḍāvijigīṣāvyavahāradyutistutigatiṣu| Tathā caivaṁvidhamukhyapāramaiśvaryamayadevatvāṁśāṁśikānugrahādviṣṇuviriñcyādiṣu devatāvyavahāraḥ| Evaṁ bhagavatī paśyantī madhyamā ca svātmānameva yadā vimṛśati ahameva parāvāgdevatāmayī evamavocamiti tadā tena rūpeṇollasanmāyārambhatayā svātmāpekṣatayā tanmāyīyabhedānusārāttāmeva parābhuvaṁ svātmamayīṁ bhūtatvenābhimanvānā bhedāvabhāsaprāṇanāntarbahiṣkaraṇapathavyativartinīyatvātparokṣatayā sūryādisañcārāyattadinavibhāgakṛtādyatanānavacchedādbrahmaṇo'nekakalpasammitamahastato'pi viṣṇuprabhṛterantaśca prāṇacārādau prāṇīyaśatasahasrāṁśo'pyaharvyavahāraḥ — Ityanavasthitaṁ kālpanikaṁ cādyatanatvamakālpanike saṁvidvapuṣi kathamiti nyāyādbhūtānadyatanaparokṣārthaparipūraṇātparokṣottamapuruṣakrameṇa vimṛśed ahameva sā parāvāgdevīrūpaiva sarvavācyavācakāvibhaktatayaivamuvāceti tātparyam| Supto'haṁ kila vilalāpa iti hyevamevopapattiḥ| Tathāhi — Tāmatītāmavasthāṁ na smarati prāgavedyatvādidānīṁ puruṣāntarakathitamāhātmyādativilāpagānādikriyājanitagadgadikādidehavikriyāveśena vā tadavasthāṁ camatkārātpratipadyate nahyapratipattimātramevaitanmattaḥ supto vāhaṁ kila vilalāpa iti madasvapnamūrchādiṣu hi vedyaviśeṣānavagamātparokṣatvaṁ parāvasthāyāṁ tu vedyaviśeṣasyābhāva eva — Iti kevalamatra vedakavedyatādātmyapratipattyā turyarūpatvānmadādiṣu tu mohāveśaprādhānyāt — Itīyān viśeṣaḥ parokṣatā tu samānaiva| Evaṁ sarva eva pramātā guruśiṣyādipade'nyatra vā vyavahāre sthitaḥ sarvakālameva yatkiñcitkurvāṇa enāmeva saṁvidamanupraviśya sarvavyavahārabhājanaṁ bhavatyatastāmeva vastuto vimṛśati devyuvāceti yāvaduktaṁ syādahameva satataṁ sarvamabhedena vimṛśāmi parābhūmāvanyathā paśyantīmadhyamābhūmigaṁ sphuṭamidaṁ prathanaṁ na syāttāvadevoktaṁ bhavati devyuvāceti| Evameva purastādbhairava uvāceti mantavyam| Tatrāpi hi svaparaśaktyavibhāgamayo bhairavātmaivāhamuvāca — Ityarthaḥ| Kevalaṁ śaktipradhānatayā sṛṣṭisvabhāvākhyāmarśe'hamityucito devīparāmarśaḥ śaktimatpradhānatayā saṁhārāveśavimarśe mahaa iti bhairavarūpacamatkāraḥ| Sphuṭayiṣyate caitat| Etacca paśyantīmadhyamābhuvi jñānaśaktimayyāmeva parasyā icchāśaktimayyāḥ saṁvido vimarśanam| Tadeva ca sarvārambhaparyantaśāstraprayojanamata eva jñānaśaktāveva sadāśivamayyāṁ pūrvottarapadavākyakramollāsādvāstavaparamahāmantravīryavimarśa eva dakāra-ekāra-vakāra-yakāra-ukāra-vakāra-ākāra-cakāra-bhakāra-aikāra-repha-akāra-vakāra-ukārādipadavākyayojanā| Uktaṁ ca svacchandatantre
Guruśiṣyapade sthitvā svayaṁ devaḥ sadāśivaḥ|
Pūrvottarapadairvākyaistantraṁ samavatārayat||
iti| Evaṁ cānugrahaśaktiḥ satataṁ sarvapramātṛṣvanastamitaiveti| Saiṣa ṣaḍardhasāraśāstraikaprāṇaḥ para eva sambandhaḥ| Atrānuttare sambandhāntarāṇāṁ mahadantarāladivyādivyādīnāmuktopadeśena paraikamayatvāt| Taduktaṁ trikahṛdaye
Nityaṁ visargaparamaḥ svaśaktau parameśvaraḥ|
Anugrahātmā sraṣṭā ca saṁhartā cāniyantritaḥ||
iti| Evamamunā krameṇa sadoditataivaṁ paramārthamayatvātparameśvarasya cittattvasya yadevāvibhāgenāntarvastu sphuritaṁ tadeva paśyantībhuvi varṇapadavākyavibibhājayiṣayā parāmṛṣṭaṁ madhyamāpade ca bhedena sthitaṁ vastupūrvakaṁ sampannaṁ yāvad vaikharyantam anuttaraṁ kathamityādi bhinnamāyīyavarṇapadavākyaracanāntam| Etadeva tad anupalakṣyaṁ bhairavavaktraṁ sṛṣṭiparāmarśātmakamanuttarāhambhāvasārākārākārarūpaśivaśaktisaṅghaṭṭasamāpattikṣobhātmakaṁ trikaśāstraprasarabījaṁ dhruvapadaṁ maulikaṁ sarvajīvatāṁ jīvanaikarūpam| Ata eva vyavacchedābhāvātsthānanirdeśādyayogātsthānādipūrvakatvaṁ nopapannam| Vastu ca praśnataduttararūpaṁ satatoditameva prathamamavibhāgamayaṁ tenaitāvadevātra tātparyam — Svātmā sarvabhāvasvabhāvaḥ svayaṁ prakāśamānaḥ svātmānameva svātmāvibhinnena praśnaprativacanena praṣṭṛprativaktṛsvātmamayenāhantayā camatkurvanvimṛśati — Ahamevaivaṁvicitracamatkārecchustathā jānanneva tathaiva bhavāmi — Iti yāvat tāvadeva devyuvāca anuttaraṁ kathamityārabhya bhairava uvāca śṛṇu devi iti madhyato yāvad ityetadrudrayāmalamiti| Yadvā sarvāṇi pañcasrotaḥprabhṛtīni śāstrāṇi yāvad laukiko'yam vyavahāraḥ sa eṣa uktaḥ paraḥ sambandhaḥ|
Gopyamupadeśasāraṁ sadyo bhairavapadāvahaṁ satatam|
Abhinavaguptena mayā vyākhyātaṁ praśnasarvasvam||
Śiṣyahitaparatayā tvidameva saṅgṛhyābhidadhmaḥ
Sarveṣu vyavahāreṣu jñeyaṁ kāryaṁ ca yadbhavet|
Tatparasyāṁ turyabhuvi gatabhedaṁ vijṛmbhate||
Bhedāsūtraṇarūpāyāṁ paśyantyāṁ kramabhūjuṣi|
Antaḥ sphuṭakramāyoge madhyāyāṁ tadvibhedabhāk||
Madhyā paśyantyatha parāmadhyāsyābhedato bhṛśam|
Parokṣamiva tatkālaṁ vimṛśenmattasuptavat||
Evameva etadanuttaratvaṁ nirvakṣyati — Iti| Taduktaṁ śrīsomānandapādaiḥ
Pañcavidhakṛtyatatparabhagavadbhairavabhaṭṭārakasya prathamaśāktaspandasamanantaram|
ityādi nijavivṛtau|...
The venerable (śrī) Goddess (devī) said (uvāca):
Oh God (deva), how (katham) does Anuttara --i.e. Paramaśiva, the Highest Reality-- (anuttaram) immediately (sadyas) bestow (dam) Kaulikasiddhi (kaulika-siddhi) (on someone), by merely knowing which --i.e. Anuttara-- (yena vijñāta-mātreṇa), (such a person) attains identity (samatām vrajet) with Khecarī (khecarī)?||1||
The Supreme (parama) Lord (īśvaraḥ) is (always) full of (mayaḥ) the Five-fold (pañcavidha) Act (kṛtya). (Since this Supreme Lord) is in possession of (ākrāntaḥ) the Supreme (parā-rūpayā) Śakti or Power (śaktyā) that is constantly replete with (satatam... mayyā) divine Grace (anugraha), His one nature (eka-ātmā eva) (is) really (vastutas) divine Grace (anugraha) (then). Śakti --the Power of the Supreme Lord-- (śaktiḥ) does not at all (nahi) considers (āmarśayet) (Herself) as different (bhedam) from Śiva --i.e. the Supreme Lord-- (śivāt).
And (ca) the Śakti (sā... śaktiḥ), who is full of (mayī) the active consciousness (vimarśa) of (bestowing) Grace (anugraha) on the world --also "worlds" or "people" living in such worlds-- (loka), (appears) firstly (prathamataḥ) as Paśyantī --the second speech level-- (paśyantyā), which consists of parāmarśa or remembrance of the Self (parāmarśa-mayyā) (and) is not separated from (avibhinnā) (her) hundreds of (śata) boundless (ananta) powers (śakti) that will be written about later (āsūtrayiṣyamāṇa). (But) before that, (i.e. before Paśyantī) --lit. first of all-- (prathamataram), She --the Śakti-- is accepted (in the Trika doctrine) to be stationed (nirūḍhā) in Pure Consciousness --in Paramaśiva-- (saṁvidi), who consists of (mayyām) the Supreme (para) "Mahāmantra" --viz. Aham or "I"-- (mahā-mantram) (and) is not furnished with (a... kalitāyām) space (deśa) (and) time (kāla). Now --in Pure Consciousness also known as Parāvāk or Supreme Speech-- (tāvat), She stays (vartate) with question --lit. word-- (ukti) (and) answer (pratyukti) not being different from each other (avibhāgena eva). (Question and answer) will emerge (udbhaviṣyat) (as different entities) in Paśyantī (paśyantī).
She --Śakti in Parāvāk-- (sā eva ca) constantly (satatam eva) exists (vartamāna-rūpā) in identity with (advaya-mayī) Pure Consciousness (saṁvid), in all (sarva) the experients (pramātṛ). After that (tatas tu), (She becomes) Paśyantī (paśyantī), (who,) by merely stringing cognitions together (bodha-sūtra-mātreṇa), is aware of (the following) (vimṛśati): "Whatever (yad yad) is desired (abhīpsitam), that very thing (tad tat) is awakened (prabodhitam) according to the proper (samucita) causal (kāraṇa) restrictions (niyama)". (In what manner?) For example, just as (yathā), from the thought (dhiyaḥ) about the eye of a peacock's tail (mecaka) which is elaborated (saṁskṛtāyāḥ) by many (aneka) positive (bhāva) (and) negative (abhāva) cognitive (jñāna) impressions (saṁskāra), (one's) memory (smṛtiḥ) becomes aware of (vimṛśati) just a little (of the whole experience) --e.g. it remembers one or two colors but not all the colors-- (kiñcid eva). (All this happens) by following the appropriate (aucityāt) process that awakes (prabodhaka) the (respective) seed (bīja) in (one's own) memory (smṛti). Here --in Paśyantī-- (atra), at the moment (kāle) of the first (prathama) cognition (jñāna), where (yatra) there is non-dualism (abhedaḥ) with reference to the two categories (viśeṣayoḥ) (called) "vācaka" --the word or subject that denotes an object-- (vācaka) (and) "vācya" --the object being denoted by vācaka-- (vācya), no dualism became displayed (nahi... bhedaḥ... asphurat) (consequently). However (punar), Madhyamā (madhyamā), having to do with (āmarśya) dualism (bhedam) with respect to those two, "vācaka" and "vācya" (tayoḥ eva vācya-vācakayoḥ), (is) concerned with (vyāpārā) becoming aware of ("vācaka" and "vācya") (vimarśa) as residing only in one place --i.e. in antaḥkaraṇa, the inner psychic organ composed of intellect, ego and mind-- (sāmānādhikaraṇyena). On the contrary (tu), Vaikharī --the lowest speech level-- (vaikharī) is full of (mayī eva) an evident duality (bheda-sphuṭatā) as regards those two --vācaka and vācya-- (tad-ubhaya). Now (iti tāvat), that (sā eva) which (yā eva) (is) the stage (bhūmiḥ) of Parāvāk --the Supreme Speech-- (parā-vāk), when the law (controlling the relationship between "vācaka" and "vācya") is proved by one's perception (vyavasthāyāṁ sva-saṁvid-siddhāyām), (appears as) One whose essence (sārā) has a stamp (saṁskāra) relating to the Supreme Truth (pāramārthika), is natural (akṛtaka), is unconventional (asāṅketikā), is of the nature (svabhāva) of the Highest Reality (parama-artha) (in the form of) the power (śakti) of the word (śabda) that is not "māyīya" (amāyīya), (and,) by a principle (nayena) which will be talked about later on (vakṣyamāṇa), She --Parāvāk-- is (also) impelled (coditā) by the real or true (bhūta) portion (aṁśa) of the power (vīrya) of the Mantra --Aham or "I"-- (mantra). After (uttaram) that (tad), She --the Supreme Speech-- is in fact also present (api vastutas vyavasthitā) in the states of (daśāsu) Paśyantī (paśyantī), etc. (ādi), because without Her there would be the contingency (tayā vinā... prasaṅgāt) of senselessness (jaḍatā) as Paśyantī, etc. (paśyantī-ādiṣu) would enter into a state of unmanifestation (aprakāśatā-āpattyā).
And (ca) there --in Parāvāk-- (tatra) there is no production (kalanā na kācit) of dualism (bheda) (in the form of) "this" (idam), "thus" (evam), "here" (atra), "now" (idānīm) and so forth (iti-ādi).
Therefore (tatas eva ca), beginning with (ārabhya) the one whose form (rūpāyā) is the full manifestation (visṛṣṭi) of the power (vīrya) of the Supreme (para) "Mahāmantra" --viz. Aham or "I"-- (mahā-mantra) --all in all, "Paśyantī"-- (and) ending in (paryantam yad) the manifestation (prakāśa) of dualism (bheda) in (all) the positive entities (bhāva) issued from (prasṛta) Vaikharī (vaikharī), this (Parāvāk or Supreme Speech) (iyam) replete with (mayī) Her own (sva) Delight (camatkṛti), resting (viśramya) within Her Self (sva-ātmani eva) who consists of (maye) the act of giving Light (prakāśana), throbs (sphurati). That (tad) throbbing (sphuritam) in this way (evam) is the Highest Reality (parama-artham) called Aham or "I" (aham iti) (which is characterized by) absence of interruption (avicchinnatā).
That very (matter) (tad etad) will become subsequently evident (agre sphuṭī-bhaviṣyati).
(Residing) only (eva tu) in That --in Parāvāk-- (tan-madhye), the (sā eva) Delight (camatkṛtiḥ) known as Aham or "I" (aham iti) is fully engaged in (pūrṇa-vṛttiḥ) the objective (idantā) joy (camatkṛti) of infinite (ananta) universes (viśva) created within Itself --i.e. within such a Delight-- (antar-kṛta), (both) in Paśyantī (paśyantyām), where (yatra) there is a sketch (āsūtraṇa) of the portion (aṁśasya) (called) "bheda" or "dualism" (bheda), and (ca) in Madhyamā (madhyamāyām), where (yatra) there is full manifestation (avabhāsaḥ) of dualism (bheda). (In other words, such a Delight of Parāvāk is totally operative) in those two (abovementioned speech levels) (tatra ubhayatra) whose natures (rūpe) are the essences (sāre) of Sadāśiva --tattva or category 3-- (sadāśiva) (and) Īśvara --tattva or category 4-- (īśvara) full of (maye) the Powers (śakti) of Knowledge (jñāna) (and) Action (kriyā) (respectively). Therefore (tad), (this Delight,) appearing as (ātmikā) Paśyantī and Madhyamā (paśyantī-madhyamā), really (vastutas) becomes aware of (vimṛśati) Its own Self (sva-ātmānam eva) that is (ātmakam) Supreme (para) Consciousness (saṁvid).
And (ca) (this) Supreme (parā) Consciousness (saṁvid) is said to be (ucyate) "the Goddess" (devī iti)".
(She is known as "the Devī" or "Goddess" for the following reasons:) (a) (Because,) in such an order (iyatā... krameṇa) of the manifestation (sṛṣṭi) from Paśyantī (paśyantī), etc. (ādi) down to (paryantena) the external (bāhya) blue color (nīla), etc. (ādi), (She considers all that as if it were) a Play (krīḍanena) whose essence (ātmanā) is the Bliss (ānanda) of Her own (sva) dynamic Consciousness (vimarśa). (b) (Because,) from the abiding (avasthiteḥ) on Lord Bhairava's part (bhagavataḥ bhairavasya) as superior (utkarṣa) to all (sarva) (and) as transcending (uttīrṇatvena) all (sarva), (She appears) as (His) Desire (icchayā) of remaining (sthātum) so --in that Eminent State-- (tathā) whose nature --of such a Desire-- (ātmanā) is the desire to conquer and overcome (vijigīṣā). (c) (Because She shines forth as) the One who carries on (karaṇena) with such endless (iyat-ananta) activities of the ordinary life (vyavahāra) as "cognition" (jñāna), "memory" (smṛti), "doubt" (saṁśaya), "certainty" (niścaya) and so forth (ādi). (d) (Because,) with reference to the blue color, etc. (nīla-ādau) which is manifest (bhāsamāne) everywhere indeed (sarvatra ca), (She is) shining (dyotanena) in the splendorous form (ātma-bhāsana-rūpeṇa) of that (very) (tad) blue color (nīla), etc. (ādi). (e) Because of (Her) being praised (stūyamānatayā) by all (sarvaiḥ eva) who penetrate into (āveśaiḥ) Her (tadīya) Light (prakāśa) (and) are devoted (pravaṇaiḥ) to Her (tad). (f) Because of (Her being able to) reach (avagamanena) at will (yathā-iccham ca) all the things (sarva-ātmatā) which have been separated (avacchedena) by space (deśa) (and) time (kāla). For this very reason (atas eva), (the appellative) "Devatva" or the "state of Deva or God" (devatvam) is principally regarded as (mukhyataḥ... iṣyate) belonging to Lord Bhairava (bhairava-nāthasya eva), (while) the Devī or Goddess (devī-rūpatā), (is considered as) the "Bhagavatī" --the Consort of the Fortunate One-- (bhagavatyā) since She is His Śakti or Power (tad-śakteḥ eva).
As has been said (somewhere of the Sanskrit grammar) (yad uktam): The root "div" (div-u) has to do with play, desire to conquer and overcome, activities of the ordinary life, splendor/brightness, praise and movement (krīḍā-vijigīṣā-vyavahāra-dyuti-stuti-gatiṣu).
Similarly (tathā ca), there is the common use (vyavahāraḥ) of the word "devatā" --lit. deity-- (devatā) with respect to Viṣṇu, Brahmā, etc. (viṣṇu-viriñci-ādiṣu) due to the Favor (anugrahāt) of forming part (aṁśikā) of the portion (aṁśa) "Devatva" --state of Deva or God-- (devatva) which consists of (maya) such a (evaṁvidha) principal (mukhya) Supremacy (of the Great Lord) (pāramaiśvarya).
When (yadā) Bhagavatī --viz. Parāvāk, the Supreme Speech-- (bhagavatī ), (in the form of) Paśyantī (paśyantī) and (ca) Madhyamā (madhyamā), becomes (thus) aware of (vimṛśati) Herself --of Her own Self-- (evam... sva-ātmānam eva): "I Myself (aham eva), Parāvāk (parā-vāk) identical with (mayī) the Deity --the Supreme Lord-- (devatā), said (avocam) so (evam... iti)", then (tadā), beginning (ārambhatayā) from Māyā (māyā) which shines forth (ullasat) in that form --i.e. as Paśyantī and Madhyamā-- (tena rūpeṇa) in comparison to (apekṣatayā) Herself --Parāvāk-- (sva-ātma), in accordance with (anusārāt eva) that (tad) mayic (māyīya) duality (bheda), She considers (abhimanvānā) that (tām eva) Parā stage --i.e. Parāvāk-- (parā-bhuvam), which is identical with (mayīm) Herself (sva-ātma), as "past" or "invisible" --lit. beyond one's own eyes-- (bhūtatvena... parokṣatayā) because of Her passing through (vyativartinīyatvāt) the passages (patha) of the inner (antar) (and) outer (bahis) organs (karaṇa) whose life (prāṇana) (lies in) manifesting (avabhāsa) duality (bheda). The day (ahar) of Brahmā (brahmaṇaḥ) is measured (sammitam) in many --in reality, only "two"-- (aneka) kalpa-s --a kalpa = 4,320,000,000 human years-- (kalpa) as it is not restricted (anavacchedāt) by a period of twenty-four hours (adyatana) formed from (kṛta) the division (vibhāga) into (human) days (dina) which depends on (āyatta) the movement (sañcāra) of the sun (sūrya), etc. (ādi). And (ca) the end of life (antaḥ) of Viṣṇu (viṣṇu) (and) others (prabhṛteḥ) (comes) even (api) after that (tatas) --viz. they live even for longer than Brahmā--. The (term) "day" is used (ahar-vyavahāraḥ) even (api) as being one-hundred-thousandth part (śata-sahasra-aṁśa) of a prāṇīya (prāṇīya) with regard to the movement of the vital energy, etc. (prāṇa-cāra-ādau). In this way (iti), "How (katham) (could) the unsettled (anavasthitam) and (ca) invented (kālpanikam) period of one day (adyatanatvam) (be used) with reference to the beautiful Form (vapuṣi) of Pure Consciousness (saṁvid), which is not an invention (akālpanike... iti)?". According to (this) rule (nyāyāt), (the Goddess,) since She completely fills (paripūraṇāt) the meaning (artha) of the Aorist, Imperfect and Perfect Tenses (bhūta-anadyatana-parokṣa) --the three types of Past Tense in Sanskrit--, reflects (this way) (vimṛśet) by the method (of using) (krameṇa) the first person (uttama-puruṣa) in Perfect Tense (parokṣa): "I Myself (aham eva), the Parāvāk or Supreme Speech (sā parāvāk) that is not separated (avibhaktatayā) from all (sarva) the vācaka-s (vācaka) (and) vācya-s (vācya), said (uvāca) so (evam)". This is the purport (iti tātparyam).
For example (hi), (a person says the following): "While I was asleep (suptaḥ aham) indeed (kila), I uttered moaning sounds (vilalāpa... iti)". This is a (good) proof (of using the Past Tense in the Present Tense) (evam eva upapattiḥ).
That is to say (tathāhi), (that person) does not (na) remember (smarati) the past state (tām atītām avasthām) because it was not known or perceived (avedyatvāt) previously (prāk). Now --after he wakes up-- (idānīm), (either) because of the extreme reliability (māhātmyāt) of what another person (puruṣa-antara) says (kathita) or (vā) due to his physical body experiencing a perturbation (deha-vikriyā-āveśena) (in the form of) stammering (gadgadikā), etc. (ādi), generated (janita) by activities (kriyā) (such as) excessive wails (ati-vilāpa), singing (gāna) and so forth (ādi), he becomes aware of (pratipadyate) that state (tad-avasthām) with amazement (camatkārāt). This (etad) is not (nahi) mere (mātram eva) perplexity (apratipatti), because (hi) (when one says:) "(While) I was mad or asleep (mattaḥ suptaḥ vā aham) indeed (kila), I uttered moaning sounds (vilalāpa... iti)", there is the state of "past" (parokṣatvam) without the perception (anavagamāt) of different (viśeṣa) objects (vedya) relating to madness, sleep, fainting, etc. (mada-svapna-mūrchā-ādiṣu). However (tu), in the "parā" state --in Parāvāk, the Supreme Speech-- (parā-avasthāyām) (there is) certainly (eva) absence (abhāvaḥ) of different (viśeṣasya) objects (vedya). Thus (iti), here --in Parāvāk-- (atra), only (kevalam) due to the acquisition (pratipattyā) of identity (tādātmya) between the knower and the knowable --i.e. between the experient and the experience-- (vedaka-vedya), this is Turya --the Fourth State of consciousness-- (turya-rūpatvāt). On the other hand (tu), in madness, etc. (mada-ādiṣu) there is mainly (prādhānyāt) a penetration into (āveśa) a state of bewilderment (moha... iti). Such is the difference (between the two, viz. between spiritual enlightenment and madness) (iyān viśeṣaḥ). Nonetheless (tu), the state of "past" (parokṣatā) (is) similar (samānā eva) (in both cases). In this way (evam), every (sarvaḥ eva) subject --experient or knower-- (pramātā) —(whether he is) in the state (pade) of Guru (guru), disciple (śiṣya), etc. (ādi)— that remains (sthitaḥ) in the middle of the ordinary life (vyavahāre), while he does (kurvāṇaḥ) anything whatsoever (yad kiñcid) all the time (sarva-kālam eva), by entering over and over again (anupraviśya) into this Pure Consciousness (enām eva saṁvidam), he becomes (bhavati) a partaker of (bhājanam) all (sarva) the worldly activities (vyavahāra). Therefore (atas), as a matter of fact (vastutas), the Goddess (devī) becomes aware of (vimṛśati) Herself --Saṁvid or Pure Consciousness-- (tām) truly (eva) (in that person). When (yāvat) it is (syāt) mentioned (uktam) (the term) "uvāca" --which means either "I said" or "he/she/it said"-- (uvāca iti) (at the beginning of the text), i.e. "I Myself (aham eva), in the 'parā' stage --the supreme stage-- (parā-bhūmau), am aware of (satatam... vimṛśāmi) all (sarva) in an undifferentiated manner --in unity with Myself-- (abhedena); otherwise (anyathā) this (idam) unfoldment (prathanam) relating to (gam) the stages (bhūmi) (called) Paśyantī (paśyantī) (and) Madhyamā (madhyamā) would not become clearly manifest (sphuṭam... na syāt)", then (tāvat eva) it is (bhavati) expressed (uktam) "devyuvāca" --the Goddess said-- (devī uvāca iti) --the word "devī" or Goddess is added to mark that the verb (uvāca) is conjugated in third person singular in the text though the hidden meaning is in the first person singular really--.
(The expression) "bhairava uvāca" --Bhairava said-- (bhairavaḥ uvāca iti) occurring further on (purastāt) must (also) be interpreted (mantavyam) in this way (evam).
Because (hi) also (api) in this case (tatra), (as) the Self (ātmā eva) of Bhairava --Śiva-- (bhairava) is not separated from (avibhāga-mayaḥ) His (sva) Supreme (para) Śakti or Power --the Goddess-- (śakti), the (hidden) meaning (arthaḥ) (of the phrase "Bhairava said" really is:) "I (aham) said (uvāca... iti)".
Only (kevalam) when there is contact (āmarśe) with this whose name (ākhya) (is) creative (sṛṣṭi) nature (svabhāva) appearing predominantly as (pradhānatayā) Śakti (śakti), the delightful (ucitaḥ) recollection (parāmarśaḥ) of the Goddess (devī) (assumes the form of) "Aham" (aham iti). (And) when there is contact (vimarśe) with a penetration (āveśa) into "saṁhāra" or "withdrawal" (saṁhāra) appearing predominantly as (pradhānatayā) the Possessor of Śakti --i.e. Bhairava or Śiva-- (śaktimat), the Delight (camatkāraḥ) whose nature (rūpa) is Bhairava (bhairava) (assumes the form of) "Mahaa" (mahaa iti).
This (etad) will be clarified (sphuṭayiṣyate ca) (later on).
This (etad ca), in the stage (bhuvi) of Paśyantī (paśyantī) (and) Madhyamā (madhyamā), which --the stage-- is replete with (mayyām) Power of Knowledge (jñāna-śakti) indeed (eva), (is) awareness --realization-- (vimarśanam) of the Highest Saṁvid --Pure Consciousness or Parāvāk-- (parasyāḥ... saṁvidaḥ), which consists of (mayyāḥ) Power of Will (icchā-śakti).
That (tad eva) (is) the aim (prayojanam) of all the (sarva) scriptures (śāstra), from beginning (ārambha) to end (paryanta). For this very reason (atas eva), due to the appearance (ullāsāt) of a succession (krama) of sentences (vākya) (containing) questions --lit. first word in a sentence-- (pūrva... pada) (and) answers --lit. last word in a sentence-- (uttara-pada) --viz. the questions asked by the Goddess and the respective answers by Bhairava--, (there is) in the Power of Knowledge (jñāna-śaktau) consisting of (mayyām) the Sadāśiva-tattva --the third category in the universal manifestation-- (sadāśiva) certainly (eva) a real (vāstava) awareness of (vimarśaḥ) the power (vīrya) of the supreme (para) Mahāmantra --the great Mantra called "Aham" or "I"-- (mahā-mantra) (in the form of) a grammatical construction (yojanā) (composed of) sentences (vākya) (containing) words (pada) (such as "devyuvāca" --the Goddess said-- and "Bhairava uvāca" --Bhairava said--, which are in turn created by the union of) the letters (kāra... kāra... kāra... kāra... kāra... kāra... kāra... kāra... kāra... kāra... kāra... kāra... kāra) da, e, va, ya, u, va, ā, ca, bha, ai, r, a, va, u, etc. (da... e... va... ya.. u... va... ā... ca... bha... ai... repha... a... va... u... ādi).
It has been said (uktam ca) in the Svacchandatantra (svacchanda-tantre):
"The god (devaḥ) Sadāśiva (sadāśivaḥ) Himself (svayam), by remaining (sthitvā) in the condition of (pade) Guru (guru) (and) disciple (śiṣya), causes the Tantra to descend (tantram samavatārayat) by sentences (vākyaiḥ) consisting of questions and answers (pūrva-uttara-padaiḥ... iti)".
Thus (evam ca), the Power (śaktiḥ) of divine Grace (anugraha) is constantly (satatam) incessant (anastamitā eva) in all the subjects (sarva-pramātṛṣu... iti).
She (sā), the one Life (eṣaḥ... eka-prāṇaḥ) of the scriptures (śāstra) that constitute the essence (sāra) of Trika (ṣaṭ-ardha), (is) the highest (paraḥ eva) relationship (sambandhaḥ) --where Śiva is the One asking and answering--.
Here (atra), in the case of other (antarāṇām) relationships (sambandha) (such as) Mahat, Antarāla, Divya, Adivya, etc. (ādīnām), (they are also efficacious) with reference to (attaining) Anuttara --Śiva, the Highest Lord-- (anuttare) since there is accordance --uniformity-- (ekamayatvāt) with the aforesaid teaching (ukta-upadeśena) regarding Para --the Supreme Reality-- (para).
That (very truth) (tad) was declared (uktam) in Trikahṛdaya (trika-hṛdaye):
"The Supreme (parama) Lord (īśvaraḥ), always (nityam) devoted to (paramaḥ) the Emission --the Creation-- (visarga) in His own Power (sva-śaktau), (is) One who, being the bestower of divine Grace (anugraha-ātmā), manifests (sraṣṭā) and (ca... ca) withdraws (saṁhartā) without any type of restraints (aniyantritaḥ... iti)".
So (evam), in that way (amunā krameṇa) (there is) always (sadā) elevation (uditatā) --the Supreme Lord is constantly active--. Thus (evam), that (tad eva) which (yad eva) is the inner (antar) contents (vastu) --viz. question and answer-- shining forth (sphuritam) in unity --i.e. in an undifferentiated state-- (avibhāgena) in the case of the Consciousness --lit. the principle of Consciousness-- (cit-tattvasya) of the Great Lord (parama-īśvarasya) since He is the Highest Reality (paramārtha-mayatvāt), is mentally seized (parāmṛṣṭam) in the stage (bhuvi) of Paśyantī (paśyantī) as the desire of dividing (that inner reality called "question and answer") into (vibibhājayiṣayā) letter (varṇa), word (pada) (and) sentence (vākya). (Afterwards,) in the stage (pade ca) of Madhyamā (madhyamā), the previous (pūrvakam) (inner) contents --question and answer-- (vastu) remain (sthitam) in a state of duality --i.e. separated from one another-- (bhedena), until (yāvat) they enter into (sampannam... antam) the last border (called the stage of) Vaikharī (vaikharī-antam) (where there is) finally production (racana-antam) of separate (bhinna) māyīya --mayic-- (māyīya) letter (varṇa), word (pada) (and) sentence (vākya) (such as, for example, at the beginning of this first stanza:) "How (katham) does Anuttara --i.e. Paramaśiva, the Highest Reality-- (anuttaram)?", etc. (iti-ādi).
This (etad eva) (is) that (tad) imperceptible (anupalakṣyam) mouth --or "face" too-- (vaktram) of Bhairava (bhairava), which consists of (ātmakam... ātmakam) the feeling (parāmarśa) of manifestation (sṛṣṭi) (and) the trembling emotion (kṣobha) brought about (samāpatti) by the union (saṅghaṭṭa) of Śiva (śiva) (and) Śakti (śiva) whose form (rūpa) (is) the letters (kāra... kāra) "a" (and) "ā" (respectively) (a... ā) that are the quintessence (sāra) of Anuttara (anuttara) (and) I-consciousness (aham-bhāva). (The imperceptible mouth --or face-- of Bhairava is also) the Seed (bījam) (from which) the Trika scriptures become expanded (trika-śāstra-prasara), the Invariable (dhruva) State (padam) that is Original (maulikam) (and) whose one form (eka-rūpam) (is being) the Life (jīvana) of all the living creatures (sarva-jīvatām).
For the same reason (atas eva), the connection (pūrvakatvam) (of Bhairava) with a place (sthāna) and so forth (ādi) is not (na) right (upapannam) because in the absence of (ābhāvāt) (any kind of) separation and interruption (vyavaccheda) (in His case,) it is not adequate (ayogāt) to indicate (nirdeśa) a place (sthāna) (where He dwells) and things like that (ādi).
Also (ca), the (inner) contents (vastu) consisting of (rūpam) question (praśna) (and) its (tad) (corresponding) answer (uttara) (are) constantly active (satata-uditam) in an undifferentiated state (avibhāga-mayam) at first (prathamam) --in Parāvāk or Supreme Speech--. Therefore (tena), such (tāvat eva) (is) the purport (tātparyam) in this context (atra). One's own Self (sva-ātmā), who is Self-effulgent (svayam prakāśamānaḥ) (and) the essential nature (sva-bhāvaḥ) of all (sarva) the positive entities --the entities that exist-- (bhāva), by amazing (camatkurvan) Himself (sva-ātmānam eva) with (the matter called) "question and answer" (praśna-prativacanena) —that is not separated from (avibhinnena) Himself (sva-ātma) (and) in which He Himself (sva-ātma-mayena) (appears as) the One asking (praṣṭṛ) (and) the One answering (prativaktṛ)— reflects (vimṛśati) (in this way:) "I Myself (aham eva), being thus desirous (evam... icchuḥ) of the wonderful (vicitra) Delight (camatkāra) (and) knowing (jānan eva) so (tathā), become (bhavāmi) so (tathā eva) --He becomes the One who asks and the One who answers--". This is the sense (iti yāvat). (As a result, this scripture --the Parātrīśikā or last portion of Rudrayāmalatantra--,) beginning firstly with (tāvadt eva... ārabhya) "devyuvāca anuttaraṁ katham" or "The Goddess (devī) said (uvāca): How (katham) does Anuttara --i.e. Paramaśiva, the Highest Reality-- (anuttaram... iti)?" --in the first stanza--, continues in the middle with (madhyatas) "Bhairava uvāca śṛṇu devi" or "Bhairava (bhairavaḥ) said (uvāca): Listen (śṛṇu), oh Goddess (devi... iti)" --in the stanza 3-- until (it ends with) (yāvat) "ityetadrudrayāmalam" or "this (iti etad) (is) the pair (yāmalam) of Śiva and Śakti (rudra... iti)" --in the stanza 37--.
Or else (yad-vā), all (sarvāṇi) (the group of) the scriptures (śāstrāṇi) that have emerged from the five streams (pañca-srotas) and so forth (prabhṛtīni) until (yāvat) this (ayam) worldly (laukikaḥ) activity (vyavahāraḥ) are said to be (uktaḥ) that very (saḥ eṣaḥ) highest (paraḥ) relationship (sambandhaḥ).
"The sum of (sarvasvam) (all) the questions (praśna) has been explained (vyākhyātam) by me, Abhinavagupta (abhinavaguptena mayā), which is the essence (sāram) of the Teaching (upadeśa) to be kept secret (gopyam) (and) which always (satatam) leads to (āvaham) the State (pada) of Bhairava (bhairava) immediately (sadyas)".
Nonetheless (tu), being quite devoted to (paratayā) the good (hita) of the disciples (śiṣya) (and) after having compiled (saṅgṛhya) this (instruction) (idam eva) (in the form of verses), I say (abhidadhmaḥ) (the following:)
"That (tad) which (yad) is (bhavet) to be known (jñeyam) and (ca) done (kāryam) in all the activities (sarveṣu vyavahāreṣu) manifests itself (vijṛmbhate) non-dualistically (gata-bhedam) in the supreme stage (parasyā... bhuvi) of Turya --the Fourth State of consciousness-- (turya). In Paśyantī (paśyantyām), which enters (for the first time) into (juṣi) the stage (bhū) of succession (krama), there is (rūpāyām) (just) a sketch (āsūtraṇa) of duality (bheda). (And) in Madhyamā (madhyāyām) there is the experience (bhāk) of division (vibheda) between those (two) --between what is to be known and what is to be done, i.e. between knowable and action-- (tad), (but only) within (one's own mind) (antar), as it is impossible (ayoge) (to produce) a clear (sphuṭa) sucession (krama) (at this level). Moreover (atha), Madhyamā (madhyā) (or) Paśyantī (paśyantī), by strongly resorting to (adhyāsya... bhṛśam) Parā --viz. Parāvāk-- (parām) (and) in unity with (Her) (abhedataḥ), becomes aware of (vimṛśet) that time --i.e. when Madhyamā or Paśyantī remained in Parāvāk in an undifferentiated state-- (tad-kālam) as (iva) (if it were) past (parokṣam), like (vat) the deep sleep (supta) of a madman (matta)".
This (etad) State of Anuttara --i.e. Paramaśiva, the Highest Reality-- (anuttaratvam) will be explained (nirvakṣyati) in this way (evam eva... iti).
That (very truth) (tad) has (also) been expressed (uktam) by most venerable (śrī... pādaiḥ) Somānanda (somānanda):
"Immediately after (samanantaram) the first (prathama) vibration (spanda) of the Power (śākta) of the adorable and glorious (bhagavat... bhaṭṭārakasya) Bhairava (bhairava) who is (always) eagerly engaged in (tatpara) the Five-fold (pañca-vidha) Act (kṛtya), etc. (iti-ādi)".
in his own commentary (on this Parātrīśikā) (nija-vivṛtau)...
Without a global long explanation yet
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.
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