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Parātrīśikāvivaraṇa (Paratrishika Vivarana): Stanzas 3 to 4 - Part 3 - Non-dual Shaivism of Kashmir
Normal translation
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Introduction
Parātrīśikāvivaraṇa continues. Abhinavagupta keeps commenting on the stanzas 3 and 4 of Parātrīśikā.
This is the third part of the commentary on the stanzas 3-4.
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. In turn, within the transliteration, the Abhinavagupta's comments will be shown in black. Also, within the translation, 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.
Stanzas 3-4 (Third part of the commentary)
श्रीमालिनीतन्त्रेऽपि
एवं सर्वाणुसङ्घातमधिष्ठाय यथा स्थिता।
तथा ते कथिता शम्भोः शक्तिरेकैव शाङ्करी॥
इति। श्रीतन्त्रसमुच्चयेऽपि
नरशक्तिशिवावेशि विश्वमेतत्सदा स्थितम्।
व्यवहारे कृमीणां च सर्वज्ञानां च सर्वशः॥
इति। तदेव नरशक्तिशिवात्मकं स्फुटप्रतिपत्तिसम्प्रदायोपदेशेन दर्शितम्। नरः शक्तिः शिव इति तु सर्वंसहः प्रतिपत्तिक्रमः परमेश्वरेच्छास्वातन्त्र्यसृष्टिः। इत्यलं परशक्तिपातपवित्रितबहुश्रुतसहृदयसोपदेशकतिपयजनहृदयहारिण्या प्रसक्तानुप्रसक्त्या। तद् व्याख्यातं शृणु देवि इति। उत्तरस्यापीति यदुक्तं — कथमनुत्तरमिति तत्र प्रतिवचनम् — उत्तरस्यापि सन्निहितस्य यद् अनुत्तरं प्रागुक्तक्रमेण ह्युत्तरमप्यनुत्तरतादात्म्येनैव भवेन्नान्यथा अत एवोत्तरमप्यनादृत्य अनादरे षष्ठी। उत्तरं रूपं ह्यनादृततद्भावमनुत्तररूपमेव। भेदो ह्ययमुत्तररूपो नितरामेवाभेदभुवमधिशय्य तथा भवेत्। यथोक्तम्
परव्यवस्थापि परे यावन्नात्मीकृतः परः।
तावन्न शक्यते कर्तुं यतो बुद्धः परः परे॥
इति। तथोत्तरस्यापि ग्रन्थभागस्यानुत्तरं तेनाप्युत्तरीतुं न शक्यते। पश्यन्त्यापि पराभट्टारिकायाः प्रथमप्रसरत्वादुत्तरस्यापि च मदीयस्यैतदेवानुत्तरं परमार्थः। उत्तरस्य त्रिशूलप्रेरणादिमयस्य यद् अनुत्तरं विश्रान्तिस्थानम्। किं तद् इत्याह — अयं कौलिको विधिः कौलिकः — कुलाकुलात्मा प्राग् व्याख्यातो विधीयमानत्वाद्विधिर्महासृष्टिरूपो गर्भीकृतानन्तसृष्ट्यादिकोटिशतो यस्मात्प्रसृत एतदेव तदनुत्तरं यदुक्तम्
... यतः सर्वं...
इति। तथाहीदं विश्वं चिच्चित्तप्राणदेहसुखदुःखेन्द्रियभूतघटादिमयमेकस्यां परस्यां परमेश्वर्यां भैरवसंविद्यविभागेनैव बोधात्मकेन रूपेणास्ते। यद्यपि बोधात्मकं रूपं नास्तमेति जातुचिदपि तदस्तमयेऽप्रकाशमानताप्रत्तेस्तथापि परस्पराभावात्मकोऽवच्छेदस्तत्र नास्ति विश्वात्मान एव भावाः। तत्र च यद्येतेषामवस्थितिर्न स्यात्तत् प्रथमानुसन्धानादिकमेवाक्षप्रेरणोपयोग्यपि न भवेदिति समुचितानुदितेदन्ताकमहम्परामर्शमात्राभिन्नमेव भावजातं विगतभेदकलनं तिष्ठति। न तत्र कश्चिदवच्छेदः। तथा यद् यत्र स्पष्टः सन्नयं विधिः कौलिकः स्थितो विश्रान्तिं प्राप्तः। सर्वमिदं हि षट्त्रिंशदात्म ततः सामान्यस्पन्दसंविदात्मनः शक्तिमतः परशक्तिप्रधानात्शिवात्स्वशक्त्या सृष्टमपि सत् तत्रैव भैरवविशेषस्पन्दात्मनि शक्तिप्रधाने स्वस्वरूपे विश्राम्येत्तदेव स्वस्वभावनिष्ठितत्वं भावानाम्। यदुक्तम्
यस्मिन्सर्वं...
इति। तदेतत् शिवशक्त्यात्मैव सामान्यविशेषरूपमेकात्मकमपि परमेश्वरेणैवोपदेशोपायप्रवेशाय पृथक्कृत्य निरूप्यमाणं वस्तुतः पुनरेकमेव स्वतन्त्रचिन्मयमहमित्यैश्वर्यशक्तिसारमनुत्तरम्। कीदृशे स्वस्वरूपेऽवस्थितो मम हृद्व्योम्नि — ममेति यद् एतद् हृदयं सर्वभावानां स्थानं प्रतिष्ठाधाम नीलादीनां ह्यन्ततः क्रिमिपर्यन्तं चिदंशानिविष्टानां न किञ्चित्। नीलादि रूपमिति प्रमातुरेव। यन् ममेत्यविच्छिन्नचमत्कारांशोपारोहित्वं मम नीलं भातमिति तदेव नीलादिरूपत्वमिति तस्य ममेत्यस्य नीलाद्यनन्तसर्वभावहृदयस्य यद् व्योम — यत्र तन् ममकारात्मकं विश्वं वीतं — सम्यग् धृतमत एव त्यक्तभिन्ननिजरूपतया शून्यरूपं व्योम यत्र। तथा ममेत्यस्य भिन्नाभिन्नरूपपरापरसंविदात्मनो यद् हृदयं पर्यन्तप्रतिष्ठाधाम अहमिति तस्यापि व्योम संहाररूपकलनेन म ह अ इति नरात्मकं लीनं बिन्द्वात्मशक्तौ म इति कुण्डलिनीहकलारूपायां प्रविश्य परिपूर्णनिरर्गलचमत्कारे सर्वाविच्छिन्ने अ इत्यनुप्रविष्टं तथा भवत्येतदेव मम हृद्व्योम। एवं यत इदं प्रसृतं यत्र च विश्रान्तं तदेव नित्यमनावृतस्वभावं स्वयं प्रथमानमनपह्नवनीयमनुत्तरम्। यथोक्तम्
यत्र स्थितमिदं सर्वं कार्यं यस्माच्च निर्गतम्।
तस्यानावृतरूपत्वान्न निरोधोऽस्ति कुत्रचित्॥
इति। आवरकत्वेन निरोधकाभिमतोऽपि हि तदावरणादिस्वातन्त्र्येण प्रकाशमानो दृक्क्रियात्मक एव परमेश्वरः। यदित्ययं निपातः सर्वविभक्त्यर्थवृत्तिरपरवाक्यीयसम्बन्धौचित्याद्विशेषे स्थास्नुरत्र पञ्चम्यर्थे सप्तम्यर्थे च वर्तते। अयं ह्याञ्जस्येनार्थः — यदयं कौलिकः सृष्टिप्रसरो यच्च मम हृद्व्योम्न्यवस्थितस्तदेवानुत्तरम्। एवं तस्यैव प्रसरविश्रान्त्युभयस्थानत्वं निरूप्य प्रसरक्रमस्वरूपं क्रियाशक्तिस्पन्दविसर्गं निरूपयति कथयामीत्यादि। तदेव हि रूपमहं परानुत्तरात्मपरापरादिमयपश्यन्त्यादिप्रसरपरिपाट्या अविच्छिन्नैकतापरमार्थः। कथयामीति समुचितव्यपदेशं पराभट्टारिकोदयभागि वैखर्यन्तं वाक्यप्रबन्धं शास्त्रीयलौकिकादिबहुभेदं व्यक्तयामीति तदुक्तम्
... सर्वतश्च यः
इति। प्रथमपर्यन्तभुवि पराभट्टारिकात्मनि तत्प्रसरात्मनि च परापरादेवतावपुष्यनुत्तरध्रुवपदविजृम्भैव तदाहुर्निजविवृतौ श्रीसोमानन्दपादाः — कथयामीत्युच्चारयाम्युत्कलिकात इति तथाहमेव सर्वस्यान्तश्चिद्रूपेण कथयामीति तदेवास्माभिर्युक्त्युपदेशसंस्कारैर्निर्मलय्य हृदयङ्गमीकृतम्। स्वरूपं चास्य परमेश्वरस्य सद्य इति — य एव च परमेश्वरो भैरवात्माकुलानुत्तरध्रुवधामतया — उक्तस्तदेवेदं सर्वं सत् — कौलिकविधिरूपं नहि प्रकाशविमर्शशुद्धभैरवस्वरूपातिरेकि किञ्चिद् भावानां सत्त्वम्। सत्तासम्बन्धार्थक्रियाकारित्वादीनामपि सत्ताहेतुता पराभिमतानामपि सत्तायोगे तथात्वानुपपत्तेः सत्त्वान्तरार्थक्रियान्तरयोगे चानवस्थापत्तेः पथमत एव तथा विमर्शजीवितप्रकाशमयत्वमेव सत्त्वं तच् च स्वातन्त्र्यविमर्शसाराहम्भावभरितमिति भैरवरूपमेव।...
Śrīmālinītantre'pi
Evaṁ sarvāṇusaṅghātamadhiṣṭhāya yathā sthitā|
Tathā te kathitā śambhoḥ śaktirekaiva śāṅkarī||
iti| Śrītantrasamuccaye'pi
Naraśaktiśivāveśi viśvametatsadā sthitam|
Vyavahāre kṛmīṇāṁ ca sarvajñānāṁ ca sarvaśaḥ||
iti| Tadeva naraśaktiśivātmakaṁ sphuṭapratipattisampradāyopadeśena darśitam| Naraḥ śaktiḥ śiva iti tu sarvaṁsahaḥ pratipattikramaḥ parameśvarecchāsvātantryasṛṣṭiḥ| Ityalaṁ paraśaktipātapavitritabahuśrutasahṛdayasopadeśakatipayajanahṛdayahāriṇyā prasaktānuprasaktyā| Tad vyākhyātaṁ śṛṇu devi iti| Uttarasyāpīti yaduktaṁ — Kathamanuttaramiti tatra prativacanam — Uttarasyāpi sannihitasya yad anuttaraṁ prāguktakrameṇa hyuttaramapyanuttaratādātmyenaiva bhavennānyathā ata evottaramapyanādṛtya anādare ṣaṣṭhī| Uttaraṁ rūpaṁ hyanādṛtatadbhāvamanuttararūpameva| Bhedo hyayamuttararūpo nitarāmevābhedabhuvamadhiśayya tathā bhavet| Yathoktam
Paravyavasthāpi pare yāvannātmīkṛtaḥ paraḥ|
Tāvanna śakyate kartuṁ yato buddhaḥ paraḥ pare||
iti| Tathottarasyāpi granthabhāgasyānuttaraṁ tenāpyuttarītuṁ na śakyate| Paśyantyāpi parābhaṭṭārikāyāḥ prathamaprasaratvāduttarasyāpi ca madīyasyaitadevānuttaraṁ paramārthaḥ| Uttarasya triśūlapreraṇādimayasya yad anuttaraṁ viśrāntisthānam| Kiṁ tad ityāha — Ayaṁ kauliko vidhiḥ kaulikaḥ — Kulākulātmā prāg vyākhyāto vidhīyamānatvādvidhirmahāsṛṣṭirūpo garbhīkṛtānantasṛṣṭyādikoṭiśato yasmātprasṛta etadeva tadanuttaraṁ yaduktam
... yataḥ sarvaṁ...
iti| Tathāhīdaṁ viśvaṁ ciccittaprāṇadehasukhaduḥkhendriyabhūtaghaṭādimayamekasyāṁ parasyāṁ parameśvaryāṁ bhairavasaṁvidyavibhāgenaiva bodhātmakena rūpeṇāste| Yadyapi bodhātmakaṁ rūpaṁ nāstameti jātucidapi tadastamaye'prakāśamānatāprattestathāpi parasparābhāvātmako'vacchedastatra nāsti viśvātmāna eva bhāvāḥ| Tatra ca yadyeteṣāmavasthitirna syāttat prathamānusandhānādikamevākṣapreraṇopayogyapi na bhavediti samucitānuditedantākamahamparāmarśamātrābhinnameva bhāvajātaṁ vigatabhedakalanaṁ tiṣṭhati| Na tatra kaścidavacchedaḥ| Tathā yad yatra spaṣṭaḥ sannayaṁ vidhiḥ kaulikaḥ sthito viśrāntiṁ prāptaḥ| Sarvamidaṁ hi ṣaṭtriṁśadātma tataḥ sāmānyaspandasaṁvidātmanaḥ śaktimataḥ paraśaktipradhānātśivātsvaśaktyā sṛṣṭamapi sat tatraiva bhairavaviśeṣaspandātmani śaktipradhāne svasvarūpe viśrāmyettadeva svasvabhāvaniṣṭhitatvaṁ bhāvānām| Yaduktam
Yasminsarvaṁ...
iti| Tadetat śivaśaktyātmaiva sāmānyaviśeṣarūpamekātmakamapi parameśvareṇaivopadeśopāyapraveśāya pṛthakkṛtya nirūpyamāṇaṁ vastutaḥ punarekameva svatantracinmayamahamityaiśvaryaśaktisāramanuttaram| Kīdṛśe svasvarūpe'vasthito mama hṛdvyomni — Mameti yad etad hṛdayaṁ sarvabhāvānāṁ sthānaṁ pratiṣṭhādhāma nīlādīnāṁ hyantataḥ krimiparyantaṁ cidaṁśāniviṣṭānāṁ na kiñcit| Nīlādi rūpamiti pramātureva| Yan mametyavicchinnacamatkārāṁśopārohitvaṁ mama nīlaṁ bhātamiti tadeva nīlādirūpatvamiti tasya mametyasya nīlādyanantasarvabhāvahṛdayasya yad vyoma — Yatra tan mamakārātmakaṁ viśvaṁ vītaṁ — Samyag dhṛtamata eva tyaktabhinnanijarūpatayā śūnyarūpaṁ vyoma yatra| Tathā mametyasya bhinnābhinnarūpaparāparasaṁvidātmano yad hṛdayaṁ paryantapratiṣṭhādhāma ahamiti tasyāpi vyoma saṁhārarūpakalanena ma ha a iti narātmakaṁ līnaṁ bindvātmaśaktau ma iti kuṇḍalinīhakalārūpāyāṁ praviśya paripūrṇanirargalacamatkāre sarvāvicchinne a ityanupraviṣṭaṁ tathā bhavatyetadeva mama hṛdvyoma| Evaṁ yata idaṁ prasṛtaṁ yatra ca viśrāntaṁ tadeva nityamanāvṛtasvabhāvaṁ svayaṁ prathamānamanapahnavanīyamanuttaram| Yathoktam
Yatra sthitamidaṁ sarvaṁ kāryaṁ yasmācca nirgatam|
Tasyānāvṛtarūpatvānna nirodho'sti kutracit||
iti| Āvarakatvena nirodhakābhimato'pi hi tadāvaraṇādisvātantryeṇa prakāśamāno dṛkkriyātmaka eva parameśvaraḥ| Yadityayaṁ nipātaḥ sarvavibhaktyarthavṛttiraparavākyīyasambandhaucityādviśeṣe sthāsnuratra pañcamyarthe saptamyarthe ca vartate| Ayaṁ hyāñjasyenārthaḥ — Yadayaṁ kaulikaḥ sṛṣṭiprasaro yacca mama hṛdvyomnyavasthitastadevānuttaram| Evaṁ tasyaiva prasaraviśrāntyubhayasthānatvaṁ nirūpya prasarakramasvarūpaṁ kriyāśaktispandavisargaṁ nirūpayati kathayāmītyādi| Tadeva hi rūpamahaṁ parānuttarātmaparāparādimayapaśyantyādiprasaraparipāṭyā avicchinnaikatāparamārthaḥ| Kathayāmīti samucitavyapadeśaṁ parābhaṭṭārikodayabhāgi vaikharyantaṁ vākyaprabandhaṁ śāstrīyalaukikādibahubhedaṁ vyaktayāmīti taduktam
... sarvataśca yaḥ
iti| Prathamaparyantabhuvi parābhaṭṭārikātmani tatprasarātmani ca parāparādevatāvapuṣyanuttaradhruvapadavijṛmbhaiva tadāhurnijavivṛtau śrīsomānandapādāḥ — Kathayāmītyuccārayāmyutkalikāta iti tathāhameva sarvasyāntaścidrūpeṇa kathayāmīti tadevāsmābhiryuktyupadeśasaṁskārairnirmalayya hṛdayaṅgamīkṛtam| Svarūpaṁ cāsya parameśvarasya sadya iti — Ya eva ca parameśvaro bhairavātmākulānuttaradhruvadhāmatayā — Uktastadevedaṁ sarvaṁ sat — Kaulikavidhirūpaṁ nahi prakāśavimarśaśuddhabhairavasvarūpātireki kiñcid bhāvānāṁ sattvam| Sattāsambandhārthakriyākāritvādīnāmapi sattāhetutā parābhimatānāmapi sattāyoge tathātvānupapatteḥ sattvāntarārthakriyāntarayoge cānavasthāpatteḥ pathamata eva tathā vimarśajīvitaprakāśamayatvameva sattvaṁ tac ca svātantryavimarśasārāhambhāvabharitamiti bhairavarūpameva|...
(It has been declared) in venerable Mālinīvijayatantra (śrī-mālinītantre) as well (api):
"Thus (evam), just as (yathā) Śāṅkarī (śāṅkarī), the one (ekā eva) Power (śaktiḥ) of Śambhu (śambhoḥ), continues (sthitā) presiding over (adhiṣṭhāya) the entire (sarva) multitude (saṅghātam) of aṇu-s --i.e. words in first, second and third persons-- (aṇu), even so (tathā) She has been described (kathitā) to you (te... iti)".
Also (api), (the same truth has been mentioned) in venerable Tantrasamuccaya (śrī-tantrasamuccaye):
"This (etad) universe (viśvam) always (sadā) (and) completely (sarvaśas) continues (sthitam) entering into (āveśi) the 'nara', 'Śakti' and 'Śiva' stages --third, second and first persons, respectively-- (nara-śakti-śiva) in (both) the activities (vyavahāre) of worms (kṛmīṇām) and (ca... ca) omniscient ones (sarvajñānām... iti)".
That very (universe) (tad eva) which consists of (ātmakam) "nara", "Śakti" and "Śiva" (nara-śakti-śiva) has been explained (darśitam) by the teaching (upadeśena) of the Sacred Tradition (sampradāya) through a clear (sphuṭa) knowledge (pratipatti).
(The group composed of) "nara", "Śakti" and "Śiva" (naraḥ śaktiḥ śivaḥ iti tu) (constitutes) an integral (sarvaṁsahaḥ) order (kramaḥ) of perception (pratipatti) (as well as) the manifestation (sṛṣṭiḥ) of the Absolute Freedom (svātantrya) belonging to the Will (icchā) of the Supreme (parama) Lord (īśvara). Enough of (iti alam) incessantly (prasakta) making associations (with secondary topics) (anuprasaktyā), which --i.e. such associations-- (only) captivate (hāriṇyā) the hearts (hṛdaya) of a few (katipaya) people (jana) who have received teachings (from an authentic Guru) (sa-upadeśa), who are good-hearted (sa-hṛdaya), who have studied and heard a lot (from scholars) (bahuśruta) (and) who have been purified (pavitrita) by a supreme (para) descent (pāta) of Power (śakti) --i.e. by a supreme Grace bestowal--.
Therefore (tad), (the expression) "Listen (śṛṇu), oh Goddess (devi iti)" (occurring at the very beginning of the stanza 3) has been explained (vyākhyātam).
[Now, Abhinavagupta gives multiple explanations of the expression "uttarasyāpyanuttaram" - "(Listen, oh Goddess who are greatly fortunate,) to Anuttara even of uttara", which is to be found in the stanza 3 itself:]
1) The answer (of Bhairava) (prativacanam) here (atra) (is) that which (yad) was said (said), i.e. how (katham) is it the "Anuttara" (anuttaram iti) "even (api) of uttara (uttarasya... iti)"? (In other words, the Goddess must listen to) the Anuttara (anuttaram) that (yad) (is) even (api) of "uttara" (uttarasya), viz. "of what is near" (sannihitasya). Because (hi), according to the method (krameṇa) enunciated (ukta) previously (prāk) --when Abhinavagupta established before that: "the All consists of all"--, "uttara" --that which is near-- (uttaram api) exists (bhavet) as identical with (tādātmyena eva) "Anuttara" --That which is not near-- (anuttara), and not (na) otherwise (anyathā) --i.e. the entire universal manifestation exists as identical with the Supreme Self--. On this account (atas eva), (the word "uttarasya" occurring in the stanza 3 may indicate "the act of disregarding" since) the sixth case --the Genitive case in Sanskrit declension-- (ṣaṣṭhī) is used in the sense of "anādara" or "disregard" (anādare), i.e. regardless of (anādṛtya) even (api) (its state of) "uttara" (uttaram).
(In a nutshell:) That which is certainly "uttara" (uttaram rūpam hi), after disregarding its state (of "uttara") (anādṛta-tad-bhāvam), (becomes) Anuttara (anuttara-rūpam eva).
(In fact,) this (ayam) duality (bhedaḥ hi), whose form (rūpaḥ) is "uttara" --the totality of the universal manifestation-- (uttara), becomes (bhavet) so --i.e. "dualism" full of differences-- (tathā) by wholly resting on (nitarām eva... adhiśayya) what is (bhuvam) non-duality (abheda).
As (yathā) has been stated (uktam):
"So long (tāvat) the act of establishing (vyavasthā api) (the existence of) 'another' (para) cannot be made (na śakyate kartum) with reference to (that very) 'another' (pare) as long as (yāvat) the Supreme (Reality) (paraḥ) is not (na) made one's own (ātmī-kṛtaḥ), because (yatas) 'para' or 'another' (paraḥ) is (only) known (buddhaḥ) in the Supreme (Reality) (pare... iti)".
2) Similarly (tathā), (if "uttara" means "the posterior", then the phrase) "uttarasyāpyanuttaram" (uttarasya api anuttaram) (would indicate) that (even) in the case of the posterior part (bhāgasya) of (this) book (grantha) there is no answer (with regard to the real nature of Bhairava) (anuttaram), i.e. it is impossible to answer (uttarītum na śakyate) (such a question) even (api) through that --viz. through the knowledge contained in the posterior part of this scripture-- (tena).
3) (And if "uttara" means "answer" in this context, then) even (api ca) of My answer (uttarasya... madīyasya) (expressed) by the Paśyantī (level) (paśyantyā api) —as (this level) is the first expansion (prathama-prasaratvāt) of the most adorable (bhaṭṭārikāyāḥ) Parā (level) --i.e. Parāvāk, the Supreme Speech-- (parā)— this (etad eva) "anuttara" or "non-answer" --Absolute Silence-- (anuttaram) (is) the Highest Reality (parama-arthaḥ).
4) (In case that "uttara" could mean "actions and so forth impelled by the Trident --by the Powers of Will, Knowledge and Action--", then) Anuttara (anuttaram) (is) That which (yad) is the resting-place (viśrānti-sthānam) of "uttara" (uttarasya), i.e. of what is replete with (mayasya) actions and so forth impelled (preraṇa-ādi) by the Trident (triśūla).
"What (kim) (is) That --viz. Anuttara-- (tad iti)?". (Bhairava) said (āha): "This (ayam) mode (vidhiḥ) whose essence is Kula --Śakti-- and Akula --Śiva-- (kaulikaḥ)". (The term) "kaulika" (kaulikaḥ) has been previously explained (prāk vyākhyātaḥ) as (That) whose essence (ātmā) is Kula --Śakti-- and Akula --Śiva-- (kula-akula). (And) since it is being carried out (vidhīyamānatvāt), "vidhi" --lit. mode-- (vidhiḥ) is of the nature (rūpaḥ) of the Great Manifestation --the stage between Anāśritaśiva and Sadvidyātattva (the fifth category)-- (mahā-sṛṣṭi), which contains --like in an embryo-- (garbhī-kṛta) hundreds of (śataḥ) Krores --1 Krore amounts to ten millions-- (koṭi) of endless (ananta) creations (sṛṣṭi). (Therefore,) Anuttara (anuttaram) is That (tad) from which (yasmāt) this (Great Manifestation) (etad eva) has come forth or issued (prasṛtaḥ). As (yad) has been said (uktam):
"... (That) from which (yatas) all (sarvam... iti) (proceeds)...".
Likewise (tathāhi), this (idam) universe (viśvam) which consists of (mayam) cit --viz. "the experient of deep sleep" in this context-- (cit), mind (citta), vital energy (prāṇa), physical body (deha), pleasure (sukha), pain (duḥkha), powers of perception and action (indriya), gross elements (bhūta), a pot (ghaṭa), etc. (ādi) remains (āste) as undivided Bodha --lit. Consciousness-- (avibhāgena eva bodha-ātmakena rūpeṇa) in the Pure Consciousness (saṁvidi) of Bhairava (bhairava), i.e. in the Highest Supreme Mistress (parasyām parama-īśvaryām) who is only one (ekasyām).
Although (yadi api) That whose nature is Bodha --Consciousness-- (bodha-ātmakaṁ rūpam) never at all (na... jātucid api) ceases (to exist) (astam eti), because in the disappearance of That there would be the contingency of a state without Light --there would be darkness in the universe-- (tad-astamaye aprakāśamānatā-āpratteḥ), yet (tathā api) there is not (na asti) in That (tatra) distinction or particularization (avacchedaḥ) consisting of (ātmakaḥ) reciprocal (paraspara) absence (abhāva) (of positive entities --viz. the existents-- since those) positive entities (bhāvāḥ) are of all varieties (viśva-ātmānaḥ eva).
And (ca) if (yadi) there was not (na syāt) an abiding --an act of residing-- (avasthitiḥ) of these (positive entities) (eteṣām) in That (tatra), then (tad) there would not even be (api na bhavet) the first (prathama) indeterminate perception (anusandhāna), etc. (ādikam eva) which is used (upayogi) in urging (preraṇa) the organs of sense (akṣa) (toward their respective objects). Thus (iti), the multitude (jātam) of positive entities (bhāva) remains (tiṣṭhati) (in That) without the mark (vigata... kalanam) of dualism (bheda), with a state of appropriate "thisness" or objectivity (samucita... idantākam) that does not rise (anudita), (and) in unity (abhinnam eva) only (mātra) with I-consciousness (aham-parāmarśa).
In That (tatra) there is no (na... kaścid) distinction or particularization (avacchedaḥ).
So (tathā), on which account (yad), clearly existing (san spaṣṭaḥ) in That (yatra), this (ayam) mode (vidhiḥ) whose essence is Kula --Śakti-- and Akula --Śiva-- (kaulikaḥ) abides (sthitaḥ), i.e. attains (prāptaḥ) a repose (viśrāntim) (in that very Highest Reality).
All (sarvam) this (idam) --viz. the universe-- that is composed of (ātma) thirty-six (categories) (ṣaṭ-triṁśat), though (api) it is manifested (sṛṣṭam... sat) from that (tataḥ) Śiva (śivāt) —by means of His own Power (sva-śaktyā)— in whom the Supreme Śakti predominates (para-śakti-pradhānāt), who is the Master of Śakti (śaktimataḥ) (and) who consists essentially of (ātmanaḥ) Pure Consciousness (saṁvid) (in the form of) general (sāmānya) Spanda --divine Vibration-- (spanda), rests (viśrāmyet) there (tatra), viz. in the own nature (sva-sva-rūpe) of Śakti --lit. where Śakti predominates-- (śakti-pradhāne), who is essentially (ātmani) the particular (viśeṣa) Spanda (spanda) of Bhairava (bhairava). That (tad eva) (is) the existence or inherence (niṣṭhitatvam) of the positive entities --the existents-- (bhāvānām) in their own (sva) essential natures (sva-bhāva) (which are Bhairava).
As (yad) has been declared (uktam):
"In whom (yasmin) all (sarvam... iti)...".
That very (multitude of positive entities --the existents--) (tad etad) whose essence (ātma eva) is Śiva and Śakti (śiva-śakti) —who are of the nature (rūpam) of the general and particular (Spanda) (sāmānya-viśeṣa)—, though (api) it is one (eka-ātmakam), after the Supreme Lord made (that) separation (parama-īśvareṇa eva... pṛthak-kṛtya), (the multitude of existents) was (so) defined (nirūpyamāṇam) for using (such a definition) (praveśāya) as a means (upāya) of teaching (upadeśa). Nonetheless (punar), it truly is only one (vastutas... ekam eva) (Reality known as) Anuttara (anuttaram) whose quintessence (sāram) is the Power (śakti) of Sovereignty (aiśvarya) (in the form of) "Aham" or "I" (aham iti), which is full of (mayam) Independent (svatantra) Consciousness (cit).
In what kind of essential nature (kīdṛśe sva-svarūpe) (this mode whose essence is Kula --Śakti-- and Akula --Śiva--) remains (avasthitaḥ)? (Bhairava said in the stanza 4): "In the ether (vyomni) of My (mama) Heart (hṛd). This (etad) Heart (hṛdayam) that (yad) is "of Mine" (mama iti) (constitutes) the Place (sthānam) (or) Receptacle (pratiṣṭhā-dhāma) of all the positive entities (sarva-bhāvānām), i.e. of (existents) beginning with (ādīnām) blue color (nīla) (and) ending in (paryantam) worms (krimi), which (are) nothing (na kiñcid) if they do not rest (aniviṣṭānām) in the Cit (cit) portion (aṁśa) --in Consciousness--.
(In fact,) the "blue color, etc." (nīla-ādi rūpam iti) belong to the knower (pramātuḥ) only (eva). That (tad eva) which (yad) is "of Mine" (mama iti) (and consists of) an ascent (upārohitvam) up to the portion (aṁśa) (called) "uninterrupted (avicchinna) Delight (camatkāra)" --viz. I-consciousness--, (is) the "nature (rūpatvam) of blue color, etc. (nīla-ādi... iti)", as (for example in the expression:) "The blue color (nīlam) appears (bhātam) before me (mama... iti)".
(Now, Abhinavagupta will give several interpretations of the phrase "mama hṛdvyomni" or "in the ether of My Heart". But, taking into account that "vyomni" is the Locative case of the word "vyoma" or "ether", i.e. "vyomni" means "in the ether", you will realize that Abhinavagupta really analyzes the expression "mama hṛdvyoma" or "the ether of My Heart", by pushing aside the aforesaid Locative case. Of course, as this scripture is intended for very advanced disciples and Guru-s, these elementary topics are "taken for granted" as "already understood" by the reader. Hence Abhinavagupta does not explain in detail the nature of these changes:)
1) In the case of that (which has been described) (tasya), the ether (vyoma) "of Mine" (mama iti) which (yad) is of this Heart (asya... hṛdayasya) of all (sarva) the endless (ananta) positive entities (bhāva) (such as) blue color (nīla), etc. (ādi), (is the place) where (yatra) the universe (tad... viśvam) consisting of (ātmakam) (what can be designated by) the word (kāra) "mine" (mama) --i.e. objects-- (is) hidden (vītam), viz. is wholly held (samyak dhṛtam). On this account (atas eva), (that is) "vyoma" or "ether" (vyoma) where (yatra) there is a void (śūnya-rūpam) whose innate form (nija-rūpatayā) is devoid of parts (tyakta-bhinna).
2) Similarly (tathā), "mama" or "My" --i.e. "of Mine"-- (mama iti) (means) of that whose essence (ātmanaḥ) is the inferior and higher (apara-para) Consciousness (saṁvid) (characterized by) division and absence of division (bhinna-abhinna). (The term) "hṛd" or "Heart" (hṛdayam) (is) that which (yad) (constitutes) the final (paryanta) Receptacle (pratiṣṭhādhāma), i.e. "Aham" or "I" --I-consciousness-- (aham iti). (And) the "vyoma" or "ether" (vyoma) of that (Heart) (tasya api) becomes (bhavati) so (tathā) --viz. it becomes Anuttara-- (after the following process:) By the agitation (kalanena) in the form of (rūpa) a withdrawal (saṁhāra) (known as) "ma-ha-a" (ma ha a iti), the "nara" stage (nara-ātmakam) (represented by) "ma" (ma iti) gets dissolved (līnam) in the power (śaktau) that appears as a dot (bindu-ātma) --viz. Anusvāra in Ahaṁ--, ("vyoma" or "ether") enters --lit. having entered-- (praviśya) in the (kalā-rūpāyām) "ha" (ha) which stands for Kuṇḍalinī (kuṇḍalinī), (and) finally it penetrates into --lit. penetrated into-- (anupraviṣṭam) (the letter) "a" (a iti) which is united with (avicchinne) all (sarva) (and) is Full and Unimpeded Delight (paripūrṇa-nirargala-camatkāre). This (etad) (is) the ether (vyoma) of My (mama) Heart (hṛd).
In this way (evam), That (tad eva) from which (yatas) this --i.e. the universe-- (idam) has come forth (prasṛtam) and (ca) in which (yatra) it comes to rest (viśrāntam), is Anuttara --the Highest Reality that nothing can surpass-- (anuttaram), whose essential nature (sva-bhāvam) is constantly (nityam) unveiled (anāvṛta), expands (prathamānam) by Itself (svayam) (and) cannot be denied (anapahnavanīyam). As (yathā) has been mentioned (uktam) (in Spandakārikā-s I.2:)
"Since He has a unveiled (anāvṛta) nature --rūpa-- (rūpatvāt), there is no (na.. asti) obstruction (nirodhaḥ) to Him (tasya) anywhere (kutracid), in whom (yatra) all (sarvam) this (idam) universe (kāryam) rests (sthitam) and (ca) from whom (yasmāt) it has come forth (nirgatam... iti)".
Because (hi) the Supreme Lord (parama-īśvaraḥ), whose essence (ātmakaḥ eva) is Knowledge (dṛk) (and) Action (kriyā), even if (api) (He) is supposed (abhimataḥ) to have an obstruction (nirodha) in the form of a veil (āvarakatvena), He (still) shines forth (prakāśamānaḥ) by (His) Absolute Freedom (svātantryeṇa) as that (tad) veil (āvaraṇa), etc. (ādi) .
This (ayam) particle (nipātaḥ) "yad" --who, which, that-- (yad iti) --which appears declined as "yatra" (in whom) and "yasmāt" (from whom) in the aforesaid stanza of Spandakārikā-s--, has the power of expressing (vṛttiḥ) the meaning (artha) of all (sarva) the cases (to be found in Sanskrit declension) (vibhakti), (and) due to its fitness (aucityāt) of relation (sambandha) with reference to another sentence (apara-vākyīya), stands firm (sthāsnuḥ) here (atra) in a special way (viśeṣe) (and) is used (vartate) in the sense (arthe... arthe) of the Ablative and Locative cases --in "yasmāt" and "yatra"-- (pañcamī... saptamī).
This (ayam) (is) doubtless (hi) immediately (āñjasyena) (its) meaning --of "yad" and its respective declensions-- (arthaḥ). That (tad eva) (is) Anuttara (anuttaram) which (yad) (is both) this (ayam) expansion (prasaraḥ) of the universal manifestation (sṛṣṭi) whose essence is Kula --Śakti-- and Akula --Śiva-- (kaulikaḥ) --the Ablative case is being used, because the universal manifestation emerges "from That"-- and (ca) what (yad) remains (avasthitaḥ) in the ether (vyomni) of My (mama) Heart (hṛd) --the Locative case is being used, because the universal manifestation comes to rest "in That" too--.
Thus (evam), having indicated (nirūpya) that That --i.e. Anuttara-- is the Place of both expansion and repose (tasya eva prasara-viśrānti-ubhaya-sthānatvam), (Lord Bhairava now) defines (nirūpayati) the Emission (visargam) of the Spanda or Vibration (spanda) of the Power (śakti) of Action (kriyā) whose nature --of such an Emission-- (sva-rūpam) is a succession (krama) of expansions (prasara). (He says in the stanza 4:) "I am going to speak (kathayāmi), etc. (iti-ādi)".
That (tad eva) (is) undoubtedly (hi) of the nature (rūpam) of "Aham" or "I" (aham), i.e. the Highest Reality (parama-arthaḥ), whose unity (ekatā) is not interrupted (avicchinna) through the series (paripāṭyāḥ) of expansions (prasara) (such as) Paśyantī (paśyantī), etc. (ādi) consisting of (maya) (the stages known as) Parāparā (parā-aparā), etc. (ādi) whose essence (ātma) is the Supreme (para) Anuttara (anuttara).
(The conjugation) "I am going to speak" (kathayāmi iti) (means) "I manifest (vyaktayāmi) the continuous series (prabandham) of sentences (vākya) composed of appropriate names (samucita-vyapadeśam), which --i.e. the continuous series-- arises (udaya-bhāgi) in the most revered (bhaṭṭārikā) Parā (parā) (and) ends in (antam) Vaikharī (vaikharī), (and which appears) in many (bahu) varieties (bhedam) of scriptural (śāstrīya), worldly (laukika), etc. (ādi... iti) (forms)". That (very truth) (tad) was stated (uktam) (here too:)
"Who (yaḥ) (is) everywhere (sarvatas ca... iti)".
(Whether) in the initial and final stages --viz. Parā and Aparā-- (prathama-paryanta-bhuvi) whose essence (ātmani) is the most venerable (bhaṭṭārikā) Parā (parā), and (ca) in that whose form (vapuṣi) is the deity (devatā) (called) Parāparā (parā-aparā) which is an expansion (prasara-ātmani) of Hers (as well) (tad), (there is) most assuredly (eva) the display (vijṛmbhā) of the immutable (dhruva) State (pada) of Anuttara (anuttara). Most adorable Somānanda (śrī-somānanda-pādāḥ) (also) said (āhuḥ) that (tad) in his own commentary (nija-vivṛtau). (The conjugation) "I am going to speak" (kathayāmi iti) (means then) "I declare (uccārayāmi) because of the (Goddess') yearning (utkalikātas iti)". And also (tathā) "I am going to say (kathayāmi) that I Myself (aham eva) (am) in (antar) all (sarvasya) in the form of (rūpeṇa) Consciousness (cit... iti)". After having gone through purification (nirmalayya), that very (truth) (tad eva) has taken a seat in my heart (asmābhiḥ... hṛdayaṅgamī-kṛtam) by reasoning, teaching and residual impressions (coming from a direct experience about it) (yukti-upadeśa-saṁskāraiḥ).
(Now, Abhinavagupta will unfold several possible meanings for the term "sadyas" --lit. immediately-- that occurs in the fourth stanza:)
1) "Sadyas" (sadyas iti) (is) the essential nature (sva-rūpam ca) of this Supreme Lord (asya parama-īśvarasya). ("Sadyas" is transformed into "sadyaḥ" according to the rules of sandhi or combination. In this case, if the word "sadyaḥ" is divided this way: "sat-yaḥ", by following the same sandhi rules, then the meaning of it is "the One who is Sat" through the following reasoning: "Yaḥ" implies that) the Supreme Lord (parama-īśvaraḥ) is the One who (yaḥ eva ca) is described (uktaḥ) as the immutable State (dhruva-dhāmatayā) of Anuttara (anuttara), i.e. Akula (akula) who is (ātma) Bhairava (bhairava)". That very (Reality) (tad eva) (is) all (sarvam) this (idam) Sat (sat) --lit. Existent--, viz. (this) whose form (rūpam) is the mode (vidhi) whose essence is Kula --Śakti-- and Akula --Śiva-- (kaulika). There is no (nahi... kiñcid) Existence (sattvam) of positive entities --existents-- (bhāvānām) surpassing or being different (atireki) of the essence (sva-rūpa) of the Pure (śuddha) Bhairava (bhairava) who is Light (prakāśa) (and I-)consciousness (vimarśa).
In the case of existence, relationship, action performed with a purpose, the power to do (an action), etc. (sattā-sambandha-arthakriyā-kāritva-ādīnām api), though (api) (those things) could be (erroneously) regarded (abhimatānām) (to be different and separate) by others (para), the cause (of them all) is existence --lit. (there is) causation with reference to existence-- (sattā-hetutā), because if there is no connection with existence, such a condition --i.e. relationship, action performed with a purpose, the power to do (an action), etc.-- would be impossible (sattā-ayoge tathātva-anupapatteḥ). And (ca) if there is connection (yoge) with another (antara) action performed with a purpose (arthakriyā) that comes from another (antara) existence (sattva), then there is the contingency (āpatteḥ) of a going on ad infinitum --viz. endlessness-- (anavasthā). In this way (tathā), existence (sattvam) is (mayatvam) in the first place (prathamatas) only (eva) Light (prakāśa) whose life (jīvita) (is I-)consciousness (vimarśa). And (ca) that (tad) (is) the nature (rūpam eva) of Bhairava (bhairava), "which --His nature-- is replete with (bharitam) the I-feeling (aham-bhāva) whose essence (sāra) is awareness --realization-- (vimarśa) of Absolute Freedom (svātantrya)"...
Without a global long explanation yet
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