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Parātrīśikāvivaraṇa (Paratrishika Vivarana): Stanzák 5 - 8 - 5. Rész - Nem-duális kashmiri Shaivizmus
Normál fordítás
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Introduction
Parātrīśikāvivaraṇa continues. Abhinavagupta keeps commenting on the stanzas 5 and 8 of Parātrīśikā.
This is the fifth part of the commentary on the stanzas 5-8.
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 5-8 (Fifth part of the commentary)
तदेवं कृतकरिष्यमाणाद्यनन्तसङ्केतगर्भीकारेणैवायं शोध्यशोधकभावः। न चानवस्था नातिप्रसङ्गो नातिव्याप्तिर्न सङ्केतितस्यापारमार्थिकता — इति स्थितम्। एवं स्थिते प्रकृतमनुसरामः — अकाराद्या एव कालयोगेन सोमसूर्यौ यौ तदन्तः प्रकीर्तिताविति सम्बन्धः। तच्छब्देन प्राक्तनश्लोकोक्तमकुलं भैरवात्म परामृश्यते। तेनाकुलमेवान्तर्गृहीतकलनाकं — कुलशक्तेरत्रैव निवेशात्कलनात्मिका हि विमर्शशक्तिः। तामन्तरेणाकुलमपि तुर्यातीतं नाम न किञ्चित् — सौषुप्तपदाविष्टत्वात्तुर्यानन्तरताया अपि समानत्वात्। विमर्शशक्तिश्च परा परमेश्वरी भैरवभट्टारकस्य निरतिशयस्वातन्त्र्यात्मिका पूर्णकृशतदुभयात्मतदुभयरहितत्वेनावतिष्ठते। तत्र न कश्चित् क्रमयौगपद्योदयकलङ्कः — प्रोक्तोपदेशनयेनैतावत्याः पराभट्टारिकासंविदोऽनन्तागामिप्रलयोदयात्मकस्वस्वभावविमर्शैकघनत्वादिति।
स्वतन्त्रः परिपूर्णोऽयं भगवान्भैरवो विभुः।
तन्नास्ति यन्न विमले भासयेत्स्वात्मदर्पणे॥
इति नीत्या क्रमयौगपद्यासहिष्णुस्वात्मरूपमध्य एव यावत् क्रमाक्रमावभासस्तावत् तदनुसारेणायं क्रमो विचारणीयोऽक्रमस्य तु तत्पूर्वकेण संविद्येव भावात्। तत्प्रतिपादनायास्तु क्रमः। तथा च सर्व एवायं वाग्रूपः परामर्शः क्रमिक एवान्तःसंविन्मयस्त्वक्रम एव — इति सदैवेयमेवंविधैव विचित्रा पारमेश्वरी पराभट्टारिका। ततस्तत्क्रमानुसारेण अद् इत्यादिव्यपदेशः कार्य एवं परमेश्वरस्य स्वात्मनीच्छात्मिका स्वातन्त्र्यशक्तिरनुन्मीलितभावविकासा अन्तर्घनसंवित्स्वभावविमर्शसारा अ इत्युच्यते। सा चावस्थानेनेच्छेति व्यपदेश्येष्यमाणानुद्रेका। तत एवानुत्तरसत्तापरामर्शात्मिकैवैषा। परमेश्वरः सततं स्वस्वरूपामर्शकोऽकुलशक्तिपदात्मकमपि रूपमामृशन् यद्यपि कुलशक्तीरनुयातु तथापि कुलपरामर्शतोऽस्य स्यादेव विशेषः — इति भैरवशक्तिमद्विमर्शसत्तेयम्। तादृश्येव पुनः प्रसरन्त्यानन्दशक्तिर् आ इति प्रसृता। परिपूर्णेच्छा इ इति। इच्छैव भाविज्ञानशक्त्यात्मकस्वातन्त्र्येण जिघृक्षन्ती ईशनरूपा ई इति। उन्मिषन्ती तु ज्ञानशक्तिरिष्यमाणसकलभावोन्मेषमयी उ इति। उन्मिषत्तैवोन्मिमिषतायामप्यन्तःप्राणसर्वस्वरूपोन्मेषोत्तरैकरूपैरप्यन्तःकरणवेद्यदेशीयास्फुटप्रायभेदांशभासमानभावराशिभिः सङ्कोचवशेनोनीभूतानुत्तरसंवित्सर्वभावगर्भीकारेणानङ्गधैनवीरूपपरदेवताया ऊधोरूपोढसकलभावराशिः सुस्फुटा प्रसृता ज्ञानशक्तिर् ऊ इति। तदेवमेते परमेश्वरस्य भैरवस्य द्वे शक्ती। प्रथमा स्वरूपपरिपूरणारूपत्वात्पूर्णा चान्द्रमसीशक्त्यव्यतिरेकाच्च सहोमया वर्तत इति सोमरूपा स्वानन्दविश्रान्तिभावा इच्छाख्या कलना महासृष्टिव्यपदेश्या। यद्वक्ष्यते तत्र सृष्टिं यजेदिति। द्वितीया तु तत्स्वरूपभावराशिरेचनानुप्रवेशोद्रिक्ता तद्रेचनादेव कृशा भावमण्डलप्रकाशनप्रसारणव्यापारा सूर्यरूपा स्वरूपभूता कुलसंवित्सञ्जिहीर्षात्मिका महासंहारशक्तिर्ज्ञानाख्या। तत्रापि च प्रसरत्प्राक्तनरूपपर्यालोचनावशात्स्वात्मनि यथाक्रमं सोमसूर्यरूपतायुगलकभावेन स्वसंविदात्मकं भावाख्यं च रूपमपेक्षते। विपर्ययेऽपि सोमसूर्यात्मकसृष्टिसंहृतिकलनयो रूपमपेक्षते। न चात्रानवस्था ज्ञानेच्छयोरपि प्रसराप्रसरान्तरादिरूपत्वं तयोरपि प्रसराप्रसरयोरिच्छाज्ञानप्रसराप्रसरान्तरादिपरिकल्पनाप्रसङ्गादिति वाच्यमुपसंहरत बाह्यविभ्रमभ्रमणं तावत्। अनुप्रविशत सूक्ष्मां विमर्शपदवीम्। यावद्धि घटादावपि विज्ञानं जायते तावदेव ज्ञेयघटाद्यंशकर्बुरीकृतस्वयंप्रथं ज्ञानं प्रथत एव। तत्रापि च तद्रूपकर्बुरीभावघटादिप्रथमसूक्ष्मोल्लासोऽपि संवेद्यः — एकभावोद्गमस्यान्यतः कुतश्चिदभावस्य प्रथमानत्वात्। संविदः स्वातन्त्र्यमेव भावोज्जिगमिषात्मकमीशनं स्वसंवित्प्रमाणलब्धमेव। तद्भावानुपचयरूपा संविद्घना परिपूर्णा स्वातन्त्र्यसत्तापि स्वात्मन्यानन्दघना भवन्ती स्वतन्त्रा स्यात् — इत्यानन्दोऽपि नापह्नवनीयः। अनुत्तरश्च शक्तिमानव्यपदेश्यपरचमत्कारसारो भैरवभट्टारकः सर्वत्र कर्तृत्वेन भासत एव। तत्रापि त्वनुत्तरानन्देच्छेशनोन्मेषणोनतायां स्वरूपविमर्शे तेषामविच्छेदविचारणेन ज्ञानभूमिमधिशयानानां ता एव भगवत्यः संविच्छक्तयः समापतन्त्यनन्या एव स्वसंविदः — परिपूर्णत्वेनाभेदात्। संवेद्योपाधेश्च भेदकत्वात् — तस्य देहसंवेद्यमात्रतयैव भावात्। अत एव श्रीतन्त्रसारे निजोत्तमाङ्गच्छायातत्त्वमित्युक्तम्
स्वपदा स्वशिरश्छायां यद्वल्लङ्घितुमीहते।
पादोद्देशे शिरो न स्यात्तथेयं बैन्दवी कला॥
इति। तदेवं षट्कं प्रवृत्तं ज्ञानशक्त्यन्तम्। क्रियाशक्तिस्तु प्रसरन्ती विचार्यते — इच्छाज्ञाने एव परस्परस्वरूपसाङ्कर्यवैचित्र्यचमत्कारमयपूर्वापरीभूतस्वरूपपरिग्रहे संरम्भसारा क्रिया तत्र यद्यदन्यव्यामिश्रितसाङ्कर्यमन्यसम्बन्धादेति तत्तदनामर्शनीयशून्यप्रायस्वरूपाक्रमणपुरःसरीकारेण तथा भवति — प्लवनमिव भेकादेः। तत्रानुत्तरानन्दात्मकं वपुर्न प्रसरत्यव्यपदेश्यरूपत्वात्। तत् सर्वज्ञानेषु सर्वाधारवृत्तित्वेन पर्यवस्यति पर्यन्तभित्तिरूपत्वात्। किन्तु क्रमसहिष्णुत्वात्संरम्भेच्छैवेशनान्ता स्वात्मन्यनुत्तरानन्दपदे च प्रसरणक्षमा। ततः सैव शून्यात्मकं स्वं वपुरवगाहमाना भास्वरं रूपं तेजोमयमिव प्रथमं गाहते ऋ-ॠ इति। अत्र हि इ-ई इत्यनुगमो भास्वररूपरेफश्रुत्यनुगमश्च कथमपह्नूयतां यथाह भगवान्पुष्पदन्तः
रश्रुतिसामान्याद्वा सिद्धम्
इति। शून्ये हि निश्चले रूपेऽनुप्रविविक्षायां भास्वररूपसंवित्तिसोपानाक्रमणं स्थितमेव ततो निश्चलरूपानुप्रवेशात्पार्थिवरूपसतत्त्वनिश्चलतात्मकलकारश्रूत्यनुगमे ऌ-ॡ इति। तथा च पर्यन्त ईशनरूपतैव समग्रभावात्मस्वरूपोल्लङ्घनेन दीर्घतरं प्लुत्वा निश्चलां शून्यां सत्तामेत्य प्लुतत्वमेति। ऌवर्णस्य दीर्घा न सन्तीति न्यायादवर्णादीनां तु दीर्घस्यैव दीर्घतरता प्लुतत्वम्। तच्च प्राङ्नीत्या दीर्घत्वमेव पृथगपर्येषणीयम्। इत्यास्तां तावत्। एतच्चतुष्कं शून्यरूपतानुप्रवेशाद्दग्धबीजमिव षण्ढरूपं भण्यते। न तु सर्वथा बीजरूपत्वाभावाद्बीजयोन्यात्मकशिवशक्त्युभयातिरेकिणः कस्यचिदप्यभावात्श्रीपूर्वादिशास्त्रेषु चानभिधानात्। लौकिकसुखादिषु चैवंविधैव विश्रान्तिरानन्दरूपतेति तदेवामृतबीजचतुष्कमित्युक्तम्। तदेवमिच्छेशनं चानन्दवपुष्यनुत्तरपरधामनि च प्राग्भाविनि स्वरूपादप्रच्याविन्यनुप्रविश्य अ आ इ ई इति च। यथोक्तम् अवर्ण इवर्ण ए इति। विपर्यये चानुत्तरपदानुप्रवेशे स्यादपि कश्चिद्विशेषः। आनन्दपदानुप्रवेशे हि स्फुटता अनुत्तरधामसम्भेदे तु सूक्ष्मता तदपेक्षया तथाहि भगवान् भुजगविभुरादिशत्
छन्दोगानां सात्यमुग्रिराणायनीया अर्धमेकारमर्धमोकारं चाधीयते।
इति। लोकेऽपि प्राकृतदेशभाषादौ स्फुट एव एष सन्निवेशः। पारमेश्वरेष्वप्येकारौकारयोरैकारौकारापेक्षया यद् ह्रस्वत्वमङ्गवक्त्रादिविनियोगे दृश्यते तदेवमेव मन्तव्यम् — अय एकारोऽव ओकाराभिप्रायेण। एवम् — ए ओ इति बीजं स्थितम्। एतदपि तथाशबलीभूतं संविद्वपुस्तथैव च तदेव रूपमनवसद् अ आ ए ऐ इति। एवमुन्मेषेऽपि वाच्यम् — अ आ उ ऊ ओ इति। अ आ ओ औ इति। केवलमुन्मेषो ज्ञानशक्त्यात्मा प्रसरन् यद्यपि शून्यतावगाहनं कुर्यात् तथाप्यस्येशनेच्छात्मकोभयरूपप्रवेश एव शून्यता। इच्छेशनयोस्तु स्वपरिवृत्तिरूपं नास्ति — इत्युक्तनयेनैव स्थितिः। एवमिच्छाज्ञाने अनुत्तरस्वरूपानुप्रवेशेन प्राप्तोपचये पश्चात् परित्यज्य तथाविधोपाधिपरिस्पन्दसत्तामभेदसत्तारोहणचिन्मयपुरुषतत्त्वसतत्त्ववेदनारूपबिन्दुमात्रावशेषेण वपुषा तथानुत्तरपदलीनेऽमिति। तथाह्यौकार एव क्रियाशक्तिपरिस्पन्दः परिसमाप्यत इति — इच्छाज्ञानयोरत्रैवान्तर्भावात्। त्रिशूलरूपत्वमस्य षडर्धशास्त्रे निरूपितम्
सार्णेनाण्डत्रयं व्याप्तं त्रिशूलेन चतुर्थकम्।
सर्वातीतं विसर्गेण पराया व्याप्तिरिष्यते॥
इत्याद्युद्देशेषु। बिन्दुः पुनर्वेदनामात्रशेषतैव। सर्वस्य वेदनामात्राविशेषमपि विश्वं यदा स्वात्मन्येकगमनाय विसृजति स्वात्मनश्च सकाशात्तन्निर्माणेन विसृजति स एव परमेश्वरः प्रथमं शक्तिमद्रूपप्रधानतयेदानीं तु शाक्तविसर्गप्रधानतया अः इति। औकारपर्यन्ते हि निर्भरीभूते क्रियाशक्तिप्रसर एतावत्यनुप्रविष्टानुत्तरपदस्य भैरवभट्टारकस्य स्वरूपसतत्त्वस्येच्छाज्ञानक्रियात्मकशक्तिपरिस्पन्दादिमध्यान्तभागा उल्लिलसिषोल्लसत्तोल्लसिततास्वभावाः सूक्ष्मतमप्रसङ्ख्यानगृहीततावद्भूमिकाधिरूढयोगिजनस्फुटलक्षणीयाः श्रीस्वच्छन्दादिप्रक्रियाशास्त्रेषु प्रबुद्धप्रसरणावरणादिरूपत्वेनोक्ताः। अत एव शिवदृष्टिशास्त्रे सप्तमाह्निके
सुनिर्भरतराह्लादभरिताकाररूपिणि।
निलीनशक्तित्रितये परात्मन्यनुभावनात्॥
इत्यादि
तस्यापि शक्तिर्मृत्पिण्डघटवद्विश्वतां गता।
इत्यन्तं निरूप्य
एकमेव हि तत्तत्त्वं न सङ्ख्यातोऽतिरिक्तता।
इति यच्छिवतत्त्वमेवानन्तविचित्रस्वातन्त्र्यस्फारस्फुरणशक्तिचमत्कारभरिततोपात्तभैरवभावं निर्णीतम्। तत्रायमेवोक्तक्रमः। सम्प्रदायप्रथमाह्निकेऽपि
स यदास्ते चिदाह्लादमात्रानुभवतल्लयः।
तदिच्छा तावती तावज्ज्ञानं तावत्क्रिया हि सा॥
सुसूक्ष्मशक्तित्रितयसामरस्येन वर्तते।
चिद्रूपाह्लादपरमो निर्विभागः परस्तदा॥
इति। तथा घटज्ञानमुद्दिश्य
घटादिग्रहकालेऽपि घटं जानाति सा क्रिया।
जानाति ज्ञानमत्रैव निरिच्छोर्वेदनक्षतिः॥
औन्मुख्याभावतस्तस्य निवृत्तिर्निर्वृतिं विना।
द्वेष्ये प्रवर्तते नैव न च वेत्ति विना चितिम्॥
इति। तथा
यत इच्छति तज्ज्ञातुं कर्तुं वा सेच्छया क्रिया।
तस्याः पूर्वापरौ भागौ कल्पनीयौ पुरा हि या॥
तत्कर्मनिर्वृतिप्राप्तिरौन्मुख्यं तद्विकासिता।
न चौन्मुख्यप्रसङ्गेन शिवः स्थूलत्वभाक् क्वचित्॥
इत्यादि एतद् आगमसर्वस्वप्राणतयैव युक्तियुक्ततया हृदयंगमीकृतम्। स एष परमेश्वरो विसृजति विश्वम्। तच्च धरादिशक्त्यन्तं कादिक्षान्तरूपम् — इत्येतावती विसर्गशक्तिः षोडशी कलेति गीयते
पुरुषे षोडशकले तामाहुरमृतां कलाम्।
इति। एषा हि न साङ्ख्येया नापि वैदान्तिकी दृग् अपि तु शैव्येव विसर्गशक्तिरेव च पारमेश्वरी परमानन्दभूमिबीजम्। एवं ह्यकारादिरूपं घनतापत्त्या योनिरूपतां गृहीत्वा स्वरूपाप्रच्युतम्। तदेव स्वस्वरूप एव योनिरूपे सङ्क्रामद्विसर्गपदमित्युच्यते यथोक्तम्
स विसर्गो महादेवि यत्र विश्रान्तिमृच्छति।
गुरुवक्त्रं तदेवोक्तं शक्तिचक्रं तदुच्यते॥
इत्यादि। अकारस्यैव घनता कवर्गः — कण्ठ्यत्वाद् इकारस्य चवर्गः — तालव्यत्वादुकारस्य पवर्गः — औष्ठ्यत्वादृकारस्य टवर्गः — मूर्धन्यत्वाद् ऌकारस्य तवर्गः — दन्त्यत्वाद्यशौ चवर्गस्यान्ता रषौ टवर्गस्य लसौ तवर्गस्य वकारोऽपि तपवर्गयोर्घनता। अबोधस्यामूर्तस्यापि चिन्मात्रस्यापि क्रियाशक्तिरूपतैव। सा चोक्तनीत्या शक्तिषट्कक्रमेणैवोपजायते — तेन पञ्च प्रसृताः षड्गुणितास्त्रिंशत्। षड्भिः सह षट्त्रिंशद्भवन्तीति। तदेवं शिवबीजमेव स्वातन्त्र्याद्घनीभूततया क्वचिद्वपुषि शाक्तरूपे कुसुमतया तिष्ठद्योनिरित्यभिधीयते। तदेव हि पुष्पं पूर्वोक्तनयेन ग्राह्यग्रहणग्राहककोणत्रयमयं वस्तुतः प्रसूतिपदं बीजसम्मिश्रतयैव भवति तदैव पुष्परूपत्वात्।...
Tadevaṁ kṛtakariṣyamāṇādyanantasaṅketagarbhīkāreṇaivāyaṁ śodhyaśodhakabhāvaḥ| Na cānavasthā nātiprasaṅgo nātivyāptirna saṅketitasyāpāramārthikatā — iti sthitam| Evaṁ sthite prakṛtamanusarāmaḥ — Akārādyā eva kālayogena somasūryau yau tadantaḥ prakīrtitāviti sambandhaḥ| Tacchabdena prāktanaślokoktamakulaṁ bhairavātma parāmṛśyate| Tenākulamevāntargṛhītakalanākaṁ — Kulaśakteratraiva niveśātkalanātmikā hi vimarśaśaktiḥ| Tāmantareṇākulamapi turyātītaṁ nāma na kiñcit — Sauṣuptapadāviṣṭatvātturyānantaratāyā api samānatvāt| Vimarśaśaktiśca parā parameśvarī bhairavabhaṭṭārakasya niratiśayasvātantryātmikā pūrṇakṛśatadubhayātmatadubhayarahitatvenāvatiṣṭhate| Tatra na kaścit kramayaugapadyodayakalaṅkaḥ — Proktopadeśanayenaitāvatyāḥ parābhaṭṭārikāsaṁvido'nantāgāmipralayodayātmakasvasvabhāvavimarśaikaghanatvāditi|
Svatantraḥ paripūrṇo'yaṁ bhagavānbhairavo vibhuḥ|
Tannāsti yanna vimale bhāsayetsvātmadarpaṇe||
iti nītyā kramayaugapadyāsahiṣṇusvātmarūpamadhya eva yāvat kramākramāvabhāsastāvat tadanusāreṇāyaṁ kramo vicāraṇīyo'kramasya tu tatpūrvakeṇa saṁvidyeva bhāvāt| Tatpratipādanāyāstu kramaḥ| Tathā ca sarva evāyaṁ vāgrūpaḥ parāmarśaḥ kramika evāntaḥsaṁvinmayastvakrama eva — Iti sadaiveyamevaṁvidhaiva vicitrā pārameśvarī parābhaṭṭārikā| Tatastatkramānusāreṇa ad ityādivyapadeśaḥ kārya evaṁ parameśvarasya svātmanīcchātmikā svātantryaśaktiranunmīlitabhāvavikāsā antarghanasaṁvitsvabhāvavimarśasārā a ityucyate| Sā cāvasthāneneccheti vyapadeśyeṣyamāṇānudrekā| Tata evānuttarasattāparāmarśātmikaivaiṣā| Parameśvaraḥ satataṁ svasvarūpāmarśako'kulaśaktipadātmakamapi rūpamāmṛśan yadyapi kulaśaktīranuyātu tathāpi kulaparāmarśato'sya syādeva viśeṣaḥ — Iti bhairavaśaktimadvimarśasatteyam| Tādṛśyeva punaḥ prasarantyānandaśaktir ā iti prasṛtā| Paripūrṇecchā i iti| Icchaiva bhāvijñānaśaktyātmakasvātantryeṇa jighṛkṣantī īśanarūpā ī iti| Unmiṣantī tu jñānaśaktiriṣyamāṇasakalabhāvonmeṣamayī u iti| Unmiṣattaivonmimiṣatāyāmapyantaḥprāṇasarvasvarūponmeṣottaraikarūpairapyantaḥkaraṇavedyadeśīyāsphuṭaprāyabhedāṁśabhāsamānabhāvarāśibhiḥ saṅkocavaśenonībhūtānuttarasaṁvitsarvabhāvagarbhīkāreṇānaṅgadhainavīrūpaparadevatāyā ūdhorūpoḍhasakalabhāvarāśiḥ susphuṭā prasṛtā jñānaśaktir ū iti| Tadevamete parameśvarasya bhairavasya dve śaktī| Prathamā svarūpaparipūraṇārūpatvātpūrṇā cāndramasīśaktyavyatirekācca sahomayā vartata iti somarūpā svānandaviśrāntibhāvā icchākhyā kalanā mahāsṛṣṭivyapadeśyā| Yadvakṣyate tatra sṛṣṭiṁ yajediti| Dvitīyā tu tatsvarūpabhāvarāśirecanānupraveśodriktā tadrecanādeva kṛśā bhāvamaṇḍalaprakāśanaprasāraṇavyāpārā sūryarūpā svarūpabhūtā kulasaṁvitsañjihīrṣātmikā mahāsaṁhāraśaktirjñānākhyā| Tatrāpi ca prasaratprāktanarūpaparyālocanāvaśātsvātmani yathākramaṁ somasūryarūpatāyugalakabhāvena svasaṁvidātmakaṁ bhāvākhyaṁ ca rūpamapekṣate| Viparyaye'pi somasūryātmakasṛṣṭisaṁhṛtikalanayo rūpamapekṣate| Na cātrānavasthā jñānecchayorapi prasarāprasarāntarādirūpatvaṁ tayorapi prasarāprasarayoricchājñānaprasarāprasarāntarādiparikalpanāprasaṅgāditi vācyamupasaṁharata bāhyavibhramabhramaṇaṁ tāvat| Anupraviśata sūkṣmāṁ vimarśapadavīm| Yāvaddhi ghaṭādāvapi vijñānaṁ jāyate tāvadeva jñeyaghaṭādyaṁśakarburīkṛtasvayaṁprathaṁ jñānaṁ prathata eva| Tatrāpi ca tadrūpakarburībhāvaghaṭādiprathamasūkṣmollāso'pi saṁvedyaḥ — Ekabhāvodgamasyānyataḥ kutaścidabhāvasya prathamānatvāt| Saṁvidaḥ svātantryameva bhāvojjigamiṣātmakamīśanaṁ svasaṁvitpramāṇalabdhameva| Tadbhāvānupacayarūpā saṁvidghanā paripūrṇā svātantryasattāpi svātmanyānandaghanā bhavantī svatantrā syāt — Ityānando'pi nāpahnavanīyaḥ| Anuttaraśca śaktimānavyapadeśyaparacamatkārasāro bhairavabhaṭṭārakaḥ sarvatra kartṛtvena bhāsata eva| Tatrāpi tvanuttarānandeccheśanonmeṣaṇonatāyāṁ svarūpavimarśe teṣāmavicchedavicāraṇena jñānabhūmimadhiśayānānāṁ tā eva bhagavatyaḥ saṁvicchaktayaḥ samāpatantyananyā eva svasaṁvidaḥ — Paripūrṇatvenābhedāt| Saṁvedyopādheśca bhedakatvāt — Tasya dehasaṁvedyamātratayaiva bhāvāt| Ata eva śrītantrasāre nijottamāṅgacchāyātattvamityuktam
Svapadā svaśiraśchāyāṁ yadvallaṅghitumīhate|
Pādoddeśe śiro na syāttatheyaṁ baindavī kalā||
iti| Tadevaṁ ṣaṭkaṁ pravṛttaṁ jñānaśaktyantam| Kriyāśaktistu prasarantī vicāryate — Icchājñāne eva parasparasvarūpasāṅkaryavaicitryacamatkāramayapūrvāparībhūtasvarūpaparigrahe saṁrambhasārā kriyā tatra yadyadanyavyāmiśritasāṅkaryamanyasambandhādeti tattadanāmarśanīyaśūnyaprāyasvarūpākramaṇapuraḥsarīkāreṇa tathā bhavati — Plavanamiva bhekādeḥ| Tatrānuttarānandātmakaṁ vapurna prasaratyavyapadeśyarūpatvāt| Tat sarvajñāneṣu sarvādhāravṛttitvena paryavasyati paryantabhittirūpatvāt| Kintu kramasahiṣṇutvātsaṁrambhecchaiveśanāntā svātmanyanuttarānandapade ca prasaraṇakṣamā| Tataḥ saiva śūnyātmakaṁ svaṁ vapuravagāhamānā bhāsvaraṁ rūpaṁ tejomayamiva prathamaṁ gāhate ṛ-ṝ iti| Atra hi i-ī ityanugamo bhāsvararūparephaśrutyanugamaśca kathamapahnūyatāṁ yathāha bhagavānpuṣpadantaḥ
Raśrutisāmānyādvā siddham
iti| Śūnye hi niścale rūpe'nupravivikṣāyāṁ bhāsvararūpasaṁvittisopānākramaṇaṁ sthitameva tato niścalarūpānupraveśātpārthivarūpasatattvaniścalatātmakalakāraśrūtyanugame ḷ-ḹ iti| Tathā ca paryanta īśanarūpataiva samagrabhāvātmasvarūpollaṅghanena dīrghataraṁ plutvā niścalāṁ śūnyāṁ sattāmetya plutatvameti| Ḷvarṇasya dīrghā na santīti nyāyādavarṇādīnāṁ tu dīrghasyaiva dīrghataratā plutatvam| Tacca prāṅnītyā dīrghatvameva pṛthagaparyeṣaṇīyam| Ityāstāṁ tāvat| Etaccatuṣkaṁ śūnyarūpatānupraveśāddagdhabījamiva ṣaṇḍharūpaṁ bhaṇyate| Na tu sarvathā bījarūpatvābhāvādbījayonyātmakaśivaśaktyubhayātirekiṇaḥ kasyacidapyabhāvātśrīpūrvādiśāstreṣu cānabhidhānāt| Laukikasukhādiṣu caivaṁvidhaiva viśrāntirānandarūpateti tadevāmṛtabījacatuṣkamityuktam| Tadevamiccheśanaṁ cānandavapuṣyanuttaraparadhāmani ca prāgbhāvini svarūpādapracyāvinyanupraviśya a ā i ī iti ca| Yathoktam avarṇa ivarṇa e iti| Viparyaye cānuttarapadānupraveśe syādapi kaścidviśeṣaḥ| Ānandapadānupraveśe hi sphuṭatā anuttaradhāmasambhede tu sūkṣmatā tadapekṣayā tathāhi bhagavān bhujagavibhurādiśat
Chandogānāṁ sātyamugrirāṇāyanīyā ardhamekāramardhamokāraṁ cādhīyate|
iti| Loke'pi prākṛtadeśabhāṣādau sphuṭa eva eṣa sanniveśaḥ| Pārameśvareṣvapyekāraukārayoraikāraukārāpekṣayā yad hrasvatvamaṅgavaktrādiviniyoge dṛśyate tadevameva mantavyam — Aya ekāro'va okārābhiprāyeṇa| Evam — E o iti bījaṁ sthitam| Etadapi tathāśabalībhūtaṁ saṁvidvapustathaiva ca tadeva rūpamanavasad a ā e ai iti| Evamunmeṣe'pi vācyam — A ā u ū o iti| A ā o au iti| Kevalamunmeṣo jñānaśaktyātmā prasaran yadyapi śūnyatāvagāhanaṁ kuryāt tathāpyasyeśanecchātmakobhayarūpapraveśa eva śūnyatā| Iccheśanayostu svaparivṛttirūpaṁ nāsti — Ityuktanayenaiva sthitiḥ| Evamicchājñāne anuttarasvarūpānupraveśena prāptopacaye paścāt parityajya tathāvidhopādhiparispandasattāmabhedasattārohaṇacinmayapuruṣatattvasatattvavedanārūpabindumātrāvaśeṣeṇa vapuṣā tathānuttarapadalīne'miti| Tathāhyaukāra eva kriyāśaktiparispandaḥ parisamāpyata iti — Icchājñānayoratraivāntarbhāvāt| Triśūlarūpatvamasya ṣaḍardhaśāstre nirūpitam
Sārṇenāṇḍatrayaṁ vyāptaṁ triśūlena caturthakam|
Sarvātītaṁ visargeṇa parāyā vyāptiriṣyate||
Ityādyuddeśeṣu| Binduḥ punarvedanāmātraśeṣataiva| Sarvasya vedanāmātrāviśeṣamapi viśvaṁ yadā svātmanyekagamanāya visṛjati svātmanaśca sakāśāttannirmāṇena visṛjati sa eva parameśvaraḥ prathamaṁ śaktimadrūpapradhānatayedānīṁ tu śāktavisargapradhānatayā aḥ iti| Aukāraparyante hi nirbharībhūte kriyāśaktiprasara etāvatyanupraviṣṭānuttarapadasya bhairavabhaṭṭārakasya svarūpasatattvasyecchājñānakriyātmakaśaktiparispandādimadhyāntabhāgā ullilasiṣollasattollasitatāsvabhāvāḥ sūkṣmatamaprasaṅkhyānagṛhītatāvadbhūmikādhirūḍhayogijanasphuṭalakṣaṇīyāḥ śrīsvacchandādiprakriyāśāstreṣu prabuddhaprasaraṇāvaraṇādirūpatvenoktāḥ| Ata eva śivadṛṣṭiśāstre saptamāhnike
Sunirbharatarāhlādabharitākārarūpiṇi|
Nilīnaśaktitritaye parātmanyanubhāvanāt||
ityādi
Tasyāpi śaktirmṛtpiṇḍaghaṭavadviśvatāṁ gatā|
ityantaṁ nirūpya
Ekameva hi tattattvaṁ na saṅkhyāto'tiriktatā|
iti yacchivatattvamevānantavicitrasvātantryasphārasphuraṇaśakticamatkārabharitatopāttabhairavabhāvaṁ nirṇītam| Tatrāyamevoktakramaḥ| Sampradāyaprathamāhnike'pi
Sa yadāste cidāhlādamātrānubhavatallayaḥ|
Tadicchā tāvatī tāvajjñānaṁ tāvatkriyā hi sā||
Susūkṣmaśaktitritayasāmarasyena vartate|
Cidrūpāhlādaparamo nirvibhāgaḥ parastadā||
iti| Tathā ghaṭajñānamuddiśya
Ghaṭādigrahakāle'pi ghaṭaṁ jānāti sā kriyā|
Jānāti jñānamatraiva niricchorvedanakṣatiḥ||
Aunmukhyābhāvatastasya nivṛttirnirvṛtiṁ vinā|
Dveṣye pravartate naiva na ca vetti vinā citim||
Iti| Tathā
Yata icchati tajjñātuṁ kartuṁ vā secchayā kriyā|
Tasyāḥ pūrvāparau bhāgau kalpanīyau purā hi yā||
Tatkarmanirvṛtiprāptiraunmukhyaṁ tadvikāsitā|
Na caunmukhyaprasaṅgena śivaḥ sthūlatvabhāk kvacit||
Ityādi etad āgamasarvasvaprāṇatayaiva yuktiyuktatayā hṛdayaṁgamīkṛtam| Sa eṣa parameśvaro visṛjati viśvam| Tacca dharādiśaktyantaṁ kādikṣāntarūpam — Ityetāvatī visargaśaktiḥ ṣoḍaśī kaleti gīyate
Puruṣe ṣoḍaśakale tāmāhuramṛtāṁ kalām|
iti| Eṣā hi na sāṅkhyeyā nāpi vaidāntikī dṛg api tu śaivyeva visargaśaktireva ca pārameśvarī paramānandabhūmibījam| Evaṁ hyakārādirūpaṁ ghanatāpattyā yonirūpatāṁ gṛhītvā svarūpāpracyutam| Tadeva svasvarūpa eva yonirūpe saṅkrāmadvisargapadamityucyate yathoktam
Sa visargo mahādevi yatra viśrāntimṛcchati|
Guruvaktraṁ tadevoktaṁ śakticakraṁ taducyate||
Ityādi| Akārasyaiva ghanatā kavargaḥ - Kaṇṭhyatvād ikārasya cavargaḥ — Tālavyatvādukārasya pavargaḥ — Auṣṭhyatvādṛkārasya ṭavargaḥ — Mūrdhanyatvād ḷkārasya tavargaḥ — Dantyatvādyaśau cavargasyāntā raṣau ṭavargasya lasau tavargasya vakāro'pi tapavargayorghanatā| Abodhasyāmūrtasyāpi cinmātrasyāpi kriyāśaktirūpataiva| Sā coktanītyā śaktiṣaṭkakrameṇaivopajāyate — Tena pañca prasṛtāḥ ṣaḍguṇitāstriṁśat| Ṣaḍbhiḥ saha ṣaṭtriṁśadbhavantīti| Tadevaṁ śivabījameva svātantryādghanībhūtatayā kvacidvapuṣi śāktarūpe kusumatayā tiṣṭhadyonirityabhidhīyate| Tadeva hi puṣpaṁ pūrvoktanayena grāhyagrahaṇagrāhakakoṇatrayamayaṁ vastutaḥ prasūtipadaṁ bījasammiśratayaiva bhavati tadaiva puṣparūpatvāt|...
In this way (tad evam), this (ayam) state (bhāvaḥ) of purifier (śodhaka) (and) purified (śodhya) (is formed) by the inclusion (garbhī-kāreṇa eva) of endless (ananta) preconcerted signs (saṅketa) (relating to mantra-s) that were (already) done (kṛta), that are about to be done (kariṣyamāṇa), etc. (ādi).
(In such a state) there is neither (na ca) an endless series of statements (anavasthā), nor (na) excessive attachment (atiprasaṅgaḥ), nor (na) an unwarrantable stretch (of a principle or rule) (ativyāptiḥ), nor (na) (can it be said) that there is no relation to the Highest Reality (apāramārthikatā) in the case of a conventional sign (saṅketitasya). This is (firmly) established (iti sthitam).
It being so (evam sthite), (now) I continue (anusarāmaḥ) (to explain) the subject under discussion (prakṛtam). This is the relation (in the fifth stanza of Parātrīśikā that is being commented on:) (iti sambandhaḥ) The ones who begin with "a" --i.e. the fifteen vowels-- (a-kāra-ādyāḥ eva) (come in the first place, and) at the end of That (tad-antaḥ), moon and sun (soma-sūryau) are said to be (yau... prakīrtitau) through the connection (yogena) of the (subtle) Power of Action (kāla).
By the word (śabdena) "That" --in "at the end of That"-- (tad), it is being meant to say (parāmṛśyate) Akula --i.e. Anuttara or Paramaśiva-- (akulam), viz. Bhairava (bhairava-ātma), who has been mentioned (uktam) in a previous (prāktana) stanza (śloka).
Therefore (tena), "Akula" (akulam eva) contains the power of effecting or producing (antargṛhīta-kalanākam) because in It there is the Abode (atra eva niveśāt) of the "Kulaśakti" --the Power of Kula-- (kula-śakteḥ). (And) the "Vimarśaśakti" --or merely Śakti, plainly-- (vimarśa-śaktiḥ) is undoubtedly (ātmikā hi) (this) "Kalanā" (or) power of effecting or producing (kalanā). Without (antareṇa) Her (tām), even (api) "Akula" (akulam) that is beyond (atītam) Turya --the Fourth State of Consciousness-- (turya) (is) certainly (nāma) nothing (na kiñcid), because It would be overpowered (āviṣṭatvāt) by the state (pada) of deep sleep (sauṣupta), and since there would be a similar condition --i.e. they would be "nothing"-- (samānatvāt) also (api) in the case of (the states) coming immediately after (anantaratāyāḥ) Turya (turya) --viz. deep sleep, dreaming and wakefulness--. The "Vimarśaśakti" (vimarśa-śaktiḥ ca) of most venerable (bhaṭṭārakasya) Bhairava (bhairava) (is) Parā (parā), the Supreme Mistress (parama-īśvarī) who consists of (ātmikā) unsurpassed (niratiśaya) Freedom (svātantrya), (and) who remains (avatiṣṭhate) as both Full and Emaciated as well as devoid of those two aspects --i.e. neither Full nor Emaciated-- (pūrṇa-kṛśa-tad-ubhaya-ātma-tad-ubhaya-rahitatvena).
In Her (tatra) there is no (na kaścid) stain (kalaṅkaḥ) (in the form of) an emergence (udaya) of succession (krama) (or) simultaneity (yaugapadya). (Why?) Because, according to the maxim expressed in the aforesaid teaching --i.e. that time is just a thought--, such a venerable Consciousness (called) Parā is one compact mass (prokta-upadeśa-nayena etāvatyāḥ parā-bhaṭṭārikā-saṁvidaḥ... eka-ghanatvāt iti) of Vimarśaśakti --the Power of the Supreme Lord-- (vimarśa) whose own essential nature (sva-svabhāva) consists of infinite (ananta) "udaya-s" and "pralaya-s" --manifestations and dissolutions-- (pralaya-udaya) to come (āgāmi).
In accordance with the precept (nītyā):
"This (ayam) Fortunate (bhagavān) Bhairava (bhairavaḥ) (is) Free (svatantraḥ), totally Full (paripūrṇaḥ) (and) All-pervading (vibhuḥ). That (tad) which (yad) does not (na) appears (bhāsayet) in the spotless Mirror (vimale... darpaṇe) of His own Self (sva-ātma) does not (na) exist (asti... iti)".
As long as (yāvat) there is manifestation (āvabhāsaḥ) of succession (krama) (and) non-succession (akrama) in the middle (madhye eva) of the essential nature of one's own Self (sva-ātma-rūpa), which is unable to tolerate (asahiṣṇu) succession (krama) (and) simultaneity (yaugapadya), so long (tāvat), accordingly (tad-anusāreṇa), this (ayam) (question about) succession (kramaḥ) is to be deliberated upon (vicāraṇīyaḥ). (Why?) Because there is non-succession indeed (akramasya tu... bhāvāt) in Consciousness (saṁvidi eva), (also) accordingly (tad-pūrvakeṇa). Therefore (tad), let succession exist (astu kramaḥ) for the sake of explanation (pratipādanāya)!
Likewise (tathā ca), all (sarva eva) this (ayam) "parāmarśa" or "act of mentally seizing" (parāmarśaḥ) in the form of (rūpaḥ) speech (vāk) (is) only (eva) successive --i.e. relating to succession or krama-- (kramikaḥ), but (tu) the one connected with (mayaḥ) the inner (antar) Consciousness (saṁvid) is not successive (akramaḥ eva) --it is not under the sway of "succession" or "krama"--. Thus (iti), this (iyam) most venerable (bhaṭṭārikā) Parā (parā) who is the Mistress of the Supreme Lord (pārama-īśvarī) (is) always (sadā eva) of this kind (evaṁvidhā eva), viz. variegated and manifold (vicitrā).
For that reason (tatas), in accordance with (anusāreṇa) that (tad) "krama" or "succession" (krama), there is the designation (vyapadeśaḥ) of "at" --the vowel "a" is designated by adding "t" to it by the Sanskrit grammarians-- (at) and so forth (iti-ādi) as the (inevitable) effect (kāryaḥ). In this way (evam), the Power (śaktiḥ) of Freedom (svātantrya) existing in one's own Self (sva-ātmani) of the Supreme Lord (parama-īśvarasya), whose --i.e. of the Power of Freedom-- nature (ātmikā) is (creative) Will (icchā), in which the expansion or display of positive entities has not yet been made visible (an-unmīlita-bhāva-vikāsā) (and) whose quintessence (sārā) is Vimarśa --i.e. Śakti-- (vimarśa) that is of the nature (sva-bhāva) of a compact mass (ghana) of inner (antar) Consciousness (saṁvid), is said to be (ucyate) "a" (a iti). And (ca) She --the Power of Freedom-- (sā), while residing (in Her own Lord --i.e. in Śiva--) (avasthānena), is designated (vyapadeśya) "Will" (icchā iti) in which that which is to be willed (iṣyamāṇā) has (still) no preponderance (anudrekā).
Therefore (tatas eva), this (Will) (eṣā) only (eva) consists of (ātmikā) a recollection (parāmarśa) of the Anuttara's Being --viz. Śiva's Being-- (anuttara-sattā).
The Supreme Lord (parama-īśvaraḥ) is constantly in contact (satatam... āmarśakaḥ) with His own (sva) essential nature (sva-rūpa). Although (yadi api) in His being conscious of (āmṛśan) (His) Form (rūpam), which is (ātmakam api) the State (pada) of Akulaśakti (akula-śakti), He must resort to (anuyātu) the kulaśakti-s (kula-śaktīḥ) (that emanate from Kula or Śakti), yet (tathā api) there is (syāt eva) a difference (viśeṣaḥ) between this --the State of Akulaśakti-- (asya) (and His) act of seizing (parāmarśatas) Kula --i.e. Vimarśa or Śakti-- (kula). Thus (iti), this (iyam) (is a State of Homogeneity) between the Vimarśa's Being --i.e. Kula's Being-- (vimarśa-sattā), the Possessor of Śakti --i.e. Anuttara-- (śaktimat) (and) Bhairava --i.e. Akula-- (bhairava).
Such (a Power of Freedom) (tādṛśī eva) expands (prasarantī) again (punar) (and turns into) the Power of Bliss (ānanda-śaktiḥ), which becomes displayed (prasṛtā) (in the form of) "ā" (ā iti).
The completely Full (paripūrṇā) Will (icchā) (is) "i" (i iti).
(This) very Will (icchā eva), desiring to perceive (jighṛkṣantī) by (its) freedom (svātantryeṇa) consisting of (ātmaka) the future (bhāvi) Power of Knowledge (jñāna-śakti), (appears as) "ī" (ī iti), whose nature (rūpā) is Domination (īśana).
The rising (unmiṣantī tu) Power of Knowledge (jñāna-śaktiḥ) constituted (mayī) by the manifestation (unmeṣa) of all (sakala) the positive entities (bhāva) that are being desired (to be known) (iṣyamāṇa) (appears as) "u" (u iti).
When there is a desire to manifest (the universe) (unmimiṣatāyām api), (then) the rising of Knowledge (unmiṣattā eva) (becomes) unsurpassed Consciousness (anuttara-saṁvid) but in a diminished condition (ūnī-bhūta) due to (vaśena) the contraction --limitation-- (saṅkoca) (caused) by the multitudes (rāśibhiḥ) of positive entities (bhāva) that shine forth (bhāsamāna) (and) operate (karaṇa) internally (antar) almost (deśīya) as a (full-fledged) "knowable" (vedya) in the portion (aṁśa) (replete with) differences --dualism-- (bheda) —which is mostly (prāya) indistinct (asphuṭa) (at this point)—, (and) also (caused) (api) by all (sarva) the innate forms (sva-rūpa) living inside (the unsurpassed Consciousness) (antaḥ-prāṇa) (or) whose one nature (eka-rūpaiḥ) (has to do with assuming) subsequent (uttara) objective manifestation (unmeṣa). By containing --like in an embryo-- (garbhī-kāreṇa) all (sarva) the positive entities --the existents-- (bhāva), (this diminished Consciousness) is the udder (ūdha-rūpā) of the supreme deity (paradevatāyāḥ) whose form is (rūpa) the celestial (anaṅga) Cow that satisfies all desires (dhainavī), (and) carrying the entire multitude of positive entities (ūḍha-sakala-bhāva-rāśiḥ), She becomes displayed (prasṛtā) very clearly (susphuṭā) as Power of Knowledge (jñāna-śaktiḥ) (in the form of) "ū" (ū iti). Thus (tad evam), these (ete) (are) the two (dve) Śakti-s or Powers (śaktī) of the Supreme Lord (parama-īśvarasya) (called) Bhairava (bhairavasya) --i.e. Power of Will appearing as "i" and "ī" and Power of Knowledge appearing as "u" and "ū"--. The first (Power) --the Power of Will-- (prathamā), being (rūpatvāt) the One who completely fills (paripūraṇā) His own essential nature (sva-rūpa), is Full and Perfect (pūrṇā), and (ca) being non-different (avyatirekāt) from the Power (śakti) of the Moon (cāndramasī), is of the nature of Soma --lit. Moon-- (soma-rūpā) —(a term acrostically derived from "Sa-umā" or) "that which is (vartate) together with (saha) Umā --viz. Śakti-- (umayā... iti)"—. (So, this One) whose State (bhāvā) is a repose (viśrānti) in Her own (sva) Bliss (ānanda), i.e. the Power of effecting or producing (kalanā) known as (ākhyā) Will (icchā), is designated (vyapadeśyā): "the Great Manifestation" (mahā-sṛṣṭi).
As (yad) will be declared (later on) (vakṣyate): "(The hero) should worship (yajet) the Manifestation or Emanation (sṛṣṭim) there (tatra... iti)".
Nonetheless (tu), the second (Power) --the Power of Knowledge-- (dvitīyā) is prominent (udriktā) in the act of emptying or emitting (recana) (and) in the entrance into (Bhairava again) (anupraveśa) with reference to the multitude (rāśi) of positive entities (bhāva) whose essence (sva-rūpa) is Himself (tad). From Her act of emptying or emitting (tad-recanāt eva), She --i.e. Jñānaśakti or the Power of Knowledge-- becomes emaciated (kṛśā) (because) She is engaged in the activity (vyāpārā) of manifesting (prakāśana) (and) expanding (prasāraṇa) the circle (maṇḍala) of positive entities --the existents-- (bhāva). (Here,) She is like the sun (sūrya-rūpā). (And) being (bhūtā) one's own essential nature (sva-rūpa), due to Her desire to withdraw (sañjihīrṣā-ātmikā) the (manifesting) Consciousness (saṁvid) into Kula --i.e. Śakti-- (kula), She is known as (ākhyā) "Knowledge" (jñāna) that has the great (mahā) power (śaktiḥ) of withdrawal (saṁhāra).
And (ca) under those circumstances (tatra api), by force of (vaśāt) pondering over (paryālocanā) (Her) previous (prāktana) expansive (prasarat) form (rūpa), She, within Herself, looks for (svātmani... apekṣate) the nature (rūpam) whose name is (ākhyam ca)"the State (bhāva) consisting of (ātmakam) Her own (sva) Consciousness (saṁvid)" with the disposition (bhāvena) of a pair (yugalaka) (appearing) in the form of (rūpatā) moon (soma) (and) sun (sūrya), in due succession (yathākramam).
(And) even (api) in the opposite case (viparyaye), She looks for (apekṣate) the nature (rūpam) of the two powers that produce (kalanayoḥ) manifestation (sṛṣṭi) (and) withdrawal (saṁhṛti), constituted by (ātmaka) moon (soma) (and) sun (sūrya) (respectively).
And (ca) it cannot be said (na... vācyam): "There is a state whose form is (rūpatvam) expansion (prasara) (and) non-expansion (aprasara) of Knowledge and Will (jñāna-icchayoḥ), (and next) the opposite --lit. another-- (occurs) (antara), etc. (As a result,) in this context (atra), non-finality (anavasthā) (is present) in consequence of (prasaṅgāt) expansion and non-expansion (prasara-aprasarayoḥ) (constantly) assuming (these forms) (parikalpanā): Expansion (prasara) (and) non-expansion (aprasara) of Will (icchā) (and) Knowledge (jñāna), (and) vice versa --lit. another-- (antara)... and so on and on (ādi... iti)". (All of you,) stop (upasaṁharata) wandering (bhramaṇam) in the error (vibhrama) of the external (appearance) (bāhya) indeed (tāvat)!
Take (anupraviśata) the subtle (sūkṣmām) path (padavīm) of reflection (vimarśa)!
As long as (yāvat hi) knowledge --i.e. determinate knowledge-- (vijñānam) with regard to a pot, etc. (ghaṭa-ādau api) arises (jāyate), so long (tāvat eva) does become displayed (prathate eva) the self-manifested (svayam-pratham) Knowledge (jñānam) --viz. indeterminate Knowledge--, which is made (kṛta) variegated (karburī) by the knowable (jñeya) portion (aṁśa), i.e. the pot (ghaṭa), etc. (ādi).
Moreover (api ca), in that (knowledge of the pot) (tatra) is also communicated --i.e. made known-- (api saṁvedyaḥ) the first (prathama) subtle (sūkṣma) appearance (ullāsaḥ) of the pot (ghaṭa), etc. (ādi), whose variegated (karburī) condition (bhāva) has been so formed (tad-rūpa). (Why?) Because the appearance becoming displayed (udgamasya... prathamānatvāt) is of the same nature (eka-bhāva) (as its own source --the indeterminate Knowledge-- and it arises in) the absence (abhāvasya) of any other cause whatsoever (anyataḥ kutaścid).
The Absolute Freedom (svātantryam) of Consciousness --the indeterminate Knowledge-- (saṁvidaḥ) alone (eva), when desirous of appearing (ujjigamiṣā-ātmakam) as positive entities (bhāva), (is called) "Īśana" or "Domination" (īśanam). (This) is acquired (labdham eva) through the "pramāṇa" --means of acquiring knowledge, testimony, proof, evidence-- (pramāṇa) of one's own (sva) experience (saṁvid).
Consciousness (saṁvid) (is) a compact mass (ghanā) whose form (rūpā) is not constituted by addition (anupacaya) of Its (tad) positive entities --existents-- (bhāva) --i.e. Consciousness is a whole in Itself and not the sum of all of Its parts--. It is totally Full and Perfect (paripūrṇā ) as well as (api) One whose (very) Being (sattā) is Freedom (svātantrya). (And) there being (bhavantī) a compact mass (ghanā) of Bliss (ānanda) in It (sva-ātmani), (Consciousness) is (syāt) absolutely Free (svatantrā). Thus (iti), Bliss (ānandaḥ api) cannot be denied (na apahnavanīyaḥ).
And (ca) Anuttara (anuttaraḥ), the Possessor of Śakti (śaktimān), whose quintessence (sāraḥ) is supreme (para) Delight (camatkāra) that is beyond (all) definitions (avyapadeśya), i.e. the most venerable (bhaṭṭārakaḥ) Bhairava (bhairava), shines forth (bhāsate eva) everywhere (sarvatra) as the Doer (kartṛtvena).
But yet (api tu), with reference to that (tatra), i.e. to Anuttara --"a"--, Bliss --"ā"--, Will --"i"--, Domination --"ī"--, Opening of the eyes --"u"-- and Diminution --"ū"-- (anuttara-ānanda-icchā-īśana-unmeṣaṇa-ūnatāyām), when there is the act of pondering over (vimarśe) their essential nature (sva-rūpa), (then,) by (such a) reflection on (vicāraṇena) the whole (aviccheda) of them (teṣām) who rest on (adhiśayānānām) the (solid) ground (bhūmim) of the (indeterminate) Knowledge (jñāna), they (tāḥ eva), the consorts of the Fortunate One (bhagavatyaḥ), i.e. the powers (śaktayaḥ) of Consciousness (saṁvid), appear (samāpatanti) as non-different (ananyāḥ eva) from one's own Consciousness (saṁvidaḥ). (Why?) Because being totally Full and Perfect there is no "bheda" or duality (in them) (paripūrṇatvena abhedāt).
But (ca) since (their --of those six powers--) association with objects generates difference or duality (saṁvedya-upādheḥ... bhedakatvāt), (they seem to be different. Nonetheless), as that (difference or duality) exists (tasya... bhāvāt) only (mātratayā eva) while the objects (saṁvedya) have an appearance (deha), (it is temporary).
For this very reason (atas eva), in venerable Tantrasāra (śrī-tantrasāre) it is declared that (iti uktam) Truth (tattvam) (is like) the shadow (chāyā) of one's (nija) head (uttama-aṅga):
"Just as (yadvat) (when) one attempts (īhate) to jump (laṅghitum) with his (sva) foot (padā) over the shadow (chāyām) of his own (sva) head (śiras), (the shadow of) the head (śiras) is not (na syāt) at the place (uddeśe) (where) the foot (steps on) (pāda), so also (tathā) (is it with) this (iyam) Baindavī Kalā --i.e. Bindu's Power-- (baindavī kalā... iti)".
Thus (tad evam), the group of six (powers) (ṣaṭkam) which has arisen (pravṛttam) ends in (antam) the Power of Knowledge (jñāna-śakti).
(Now,) the Power of Action (kriyā-śaktiḥ tu) which has begun prevailing (prasarantī) is examined (vicāryate). Will and Knowledge (icchā-jñāna eva), by accepting (parigrahe) the essence (sva-rūpa) of what is succession --lit. what is previous and future-- (pūrva-aparī-bhūta) teeming with (maya) the Delight (camatkāra) of a marvelous Beauty (vaicitrya) derived from a mutual (paraspara) heterogeneous mixture (sāṅkarya) of their essential natures (sva-rūpa), (are known as) Kriyā or Action (kriyā), whose quintessence (sārā) is impetuosity (saṁrambha). There (tatra), whatever (yad yad) turns into (eti) an intermixture (vyāmiśrita-sāṅkaryam) with another thing (anya) due to its association (sambandhāt) with something else (anya), that (tad tad) becomes (bhavati) so (tathā) by means of (puraḥsarīkāreṇa) the act of going toward (ākramaṇa) (a reality) whose nature (sva-rūpa) consists chiefly of a void (śūnya-prāya) that is beyond the mental contact (anāmarśanīya) --viz. Anāśritaśiva or Śiva devoid of categories--, like (iva) the leap (plavanam) of a frog and so forth (bheka-ādeḥ).
There (tatra) --in that which is mostly a void that is beyond the mental contact--, the Essence (vapus) composed of (ātmakam) Anuttara --the letter "a"-- (anuttara) (and) Ānanda --i.e. Bliss, the vowel "ā"-- (ānanda) does not (na) expand (prasarati), since its --of that void-- form or nature cannot be defined (avyapadeśya-rūpatvāt).
Therefore (tad), (such an Essence,) after being (vṛttitvena) the substratum (ādhāra) of all (sarva) with regard to the entire group of cognitions (sarva-jñāneṣu), ceases (paryavasyati) --i.e. It does not keep expanding--. (Why?) Because It is the Final Support (paryanta-bhitti-rūpatvāt). However (kintu), on account of her capacity to bear (sahiṣṇutvāt) succession (krama), (the Power of) Will --i.e. "Icchāśakti" beginning with "akṣubdhecchāśakti" or "unagitated Power of Will", appearing as "i"-- (icchā) alone (eva), full of impetuosity (saṁrambhā) (and) ending in (antā) "Īśana" --viz. "kṣubdhecchāśakti" or "agitated Power of Will"-- (īśana), is able to (kṣamā) expand (prasaraṇa) (both) in herself (sva-ātmani) and (ca) in the state (pade) of Anuttara (anuttara) (and) Ānanda (ānanda).
Then (tatas), she --the Power of Will-- (sā eva), going deep into (avagāhamānā) her own (svam) nature (vapus) consisting of (ātmakam) a void (śūnya) --i.e. Anāśritaśiva--, firstly (prathamam) dives into (gāhate) a brilliant (bhāsvaram) form (rūpam) full of (mayam) "tejas" or "fire" (tejas... iva), (denoted by) "ṛ" and (then) "ṝ" (ṛ-ṝ iti).
Here (atra hi), how (katham) might it be denied (apahnūyatām) that "i" and "ī" --the two forms assumed by the Power of Will, i.e. Will and Domination-- (i-ī iti) are mutually associated (anugamaḥ... anugamaḥ) with the sound (śruti) "ra" (repha) whose form (rūpa) is luminous (bhāsvara)? As (yathā) lord (bhagavān) Puṣpadanta (puṣpadantaḥ) said (āha):
"Or (vā) (the fire and mobility in 'ṛ' and 'ṝ') are established (siddham) through the general sound (śrutisāmānyāt) (known as) 'ra' (ra... iti)".
When (the Power of Will) desires to penetrate into (hi... anupravivikṣāyām) the motionless (niścale) form (rūpe) of the void (śūnye) --viz. Anāśritaśiva--, there is (firstly) an act of getting up (ākramaṇam sthitam eva) the stairs (sopāna) of "Saṁvitti" --i.e. Consciousness-- (saṁvitti) whose nature (rūpa) is luminous (bhāsvara) --i.e. the letters "ṛ" and "ṝ"--. Afterwards (tatas), by penetrating (even deeper) into (anupraveśāt) (this) motionless (niścala) form (rūpa), when (the Power of Will) follows (anugame) the sound (śrūti) of the letter (kāra) "la" (la) consisting of (ātmaka) immobility (niścalatā) whose real nature (satattva) is related to the essence of the earth element --category 36-- (pārthiva-rūpa), she --the Power of Will-- (appears as) "ḷ" and "ḹ" (ḷ-ḹ iti).
And likewise (tathā ca), finally (paryante), the form of Domination --denoted by "ī"-- (īśana-rūpatā eva), passing over (ullaṅghanena) that whose essential nature (sva-rūpa) is constituted by (ātma) all (samagra) the positive entities --existents-- (bhāva) --i.e. the entire objectivity-- (and) jumping over (plutvā) the longer aspect --the vowel "ḹ", which is 2 mātrā-s long-- (dīrgha-taram), after reaching (etya) the Being (sattām) which is motionless (niścalām) void (śūnyām), attains (eti) a protracted aspect --i.e. it becomes 3 mātrā-s long-- (plutatvam). According to the rule (established by Sanskrit grammar) that (iti nyāyāt) "There are no (na santi) long aspects --whether 2 or 3 mātrā-s-- (dīrghāḥ) in the case of the letter 'ḷ' (ḷ-varṇasya)", as in the case of the letter "a", etc. (a-varṇa-ādīnām tu), (its --of "ḷ"--) protracted aspect --the one which is 3 mātrā-s long-- (plutatvam) is a longer form (dīrghataratā) of the long one --viz. ḹ-- (dīrghasya) only (eva).
Therefore (tad ca), according to the previous precept (prāk-nītyā), the long aspect (of "ḷ") (dīrghatvam eva) is not to be sought (aparyeṣaṇīyam) separately (pṛthak).
Well, this is enough --lit. Well, let it go!-- (iti āstāṁ tāvat)!
This (etad) group of four --the letters "ṛ, ṝ, ḷ and ḹ"-- (catuṣkam), like (iva) a burnt (dagdha) seed (bījam) due to the penetration into (anupraveśāt) the form (rūpatā) of void (śūnya) --i.e. into Anāśritaśiva--, is called (bhaṇyate) (the group of) the eunuch (vowels) (ṣaṇḍha-rūpam).
(Why are they called like that?) Because (in these four letters) there is not at all an absence (na tu sarvathā... abhāvāt) of seed (bīja), because there is nothing --lit. because of the absence of something-- (kasyacid api abhāvāt) which surpasses (atirekiṇaḥ) both (ubhaya) Śiva (śiva) (and) Śakti (śakti) that consist of (ātmaka) seed (bīja) (and) womb (yoni) --vowel and consonant--, and (ca) because it has not been mentioned (anabhidhānāt) in the venerable scriptures (śrī... śāstreṣu) (such as) Pūrva --viz. Mālinīvijayatantra-- (pūrva) and so forth (ādi).
In the worldly pleasures, etc. (laukika-sukha-ādiṣu), (there is) also (ca) a repose (viśrāntiḥ) of this sort (evaṁvidhā eva) "in the form of (rūpatā) joy (ānanda... iti)". Therefore (tad eva), (these four letters) are said to be (iti uktam) the group of four (catuṣkam) "Amṛta" --Immortal-- (amṛta) seeds --i.e. vowels-- (bīja).
So (tad evam), after Will and Domination penetrate into (icchā īśanam ca... anupraviśya) the form (vapuṣi) of Ānanda --Bliss, the category 2-- (ānanda) and (ca) the Supreme Abode (para-dhāmani) of Anuttara --i.e. Śiva, category 1-- (anuttara), which exist (bhāvini) prior (to all) (prāk) (and never) divert from (apracyāvini) their essential nature (sva-rūpāt), (the four vowels) "a", "ā", "i" and "ī" (a ā i ī iti) (shine forth) indeed (ca).
As stated (yathā uktam): "The letter (varṇaḥ) 'a' (a) plus the letter (varṇe) 'i' (i) (equals the letter) 'e' (e iti).
But (ca) in the opposite case (viparyaye) --i.e. "i + a"--, there is (syāt api) a certain (kaścid) difference (viśeṣaḥ) when there is penetration into (anupraveśe) the State (pada) of Anuttara --the vowel "a"-- (anuttara) --all in all, the semivowel "ya" will be the final result, by the rules of Sandhi or combination--. When there is a penetration into (anupraveśe hi) the State (pada) of Ānanda --the vowel "ā"-- (ānanda) (on the part of "i",) there is distinctness --i.e. the final "e" is totally distinct, that is, "long"-- (sphuṭatā), but (tu) when there is contact (of "i") with (sambhede) the Abode (dhāma) of Anuttara --the vowel "a"-- (anuttara), (there appears) a subtle state (sūkṣmatā) with reference (apekṣayā) to that --to the resulting "e"-- (tad) --which generates a short "e"--. For so (tathāhi) the illustrious (bhagavān) Patañjali (bhujaga-vibhuḥ) specified (it) (ādiśat) (in his Mahābhāṣya:)
"Among the followers of the Sāmaveda (chandogānām), the Rāṇāyanīya-s (rāṇāyanīyāḥ) of the Satyamugri (sub-branch) (sātyamugri) declare (adhīyate) the sound 'e' (e-kāram) and (ca) the sound 'o' (o-kāram) as (lasting) half (of the time) (ardham... ardham... iti)".
Even (api) in the (ordinary) world (loke), this (eṣaḥ) (is) evident (sphuṭaḥ eva) in the vernacular language of a country, etc. (prākṛta-deśa-bhāṣā-ādau).
Also (api), in the scriptures dealing with Shaivism (pārama-īśvareṣu), the short aspect (yad hrasvatvam) of the sounds "e" and "o" (e-kāra-o-kārayoḥ) with reference to (apekṣayā) the sounds "ai" and "au" (ai-kāra-au-kāra) which (yad) is perceived (dṛśyate) in the use (viniyoge) of members (aṅga) (and) mouth (vaktra), etc. (ādi), must be considered (mantavyam) in this way (tad evam eva). (As a result,) "aya" (aya) (accrues to) the sound "e" (e-kāraḥ) (and) "ava" (ava) accrues to (abhiprāyeṇa) the sound "o" (o-kāra).
Thus (evam), the vowel(s) (bījam) "e" and "o" (e o iti) become established (sthitam).
This (etad) Form (vapus) of Consciousness (saṁvid) is (bhūtam) like (tathā) the cow of plenty (śabalī). Similarly (tathā eva ca), that (tad eva) Form (rūpam) which is not (a... sat) new (nava) (appears as) "ai" (ai iti) (by combining) "a" or "ā" (a ā) (plus) "e" (e).
Thus (evam), with reference to "Opening of the eyes" --the vowel "u"-- (unmeṣe) is to be told (vācyam) as well (api) that: "a" or "ā" (a ā) (plus) "u" or "ū" (u ū) (equals) "o" (o iti).
(And) "a" or "ā" (a ā) (plus) "o" (o) (equals) "au" (au iti).
Although (yadi api) the vowel "u" (unmeṣaḥ), whose essence (ātmā) is Power of Knowledge (jñāna-śakti), by merely expanding (kevalam... prasaran), can perform (kuryāt) the act of diving into (gāhanam) the void --i.e. in Anāśritaśiva-- (śūnyatā), even so (tathā api), in her case --in the case of "u"-- (asya), (there is) void (śūnyatā) (when there is at first) penetration into (praveśaḥ eva) the nature (rūpa) of both (ubhaya) Domination --the vowel "ī"-- and Will --the vowel "i"-- (īśana-icchā-ātmaka).
However (tu), in the case of Will and Domination --"i" and "ī"-- (icchā-īśanayoḥ), there is no (na asti) "turning" --alteration-- (parivṛtti) in their own (sva) form or nature (rūpam). So (iti), (their) position (sthitiḥ) (continues) with the aforesaid design (uktanayena eva).
Thus (evam), the Powers of Will and Knowledge --the letters "i, ī, u and ū"-- (icchā-jñāne), by entering (anupraveśena) the essential nature (sva-rūpa) of Anuttara --the vowel "a"-- (anuttara), become developed (prāpta-upacaye) --i.e. they lastly attain the state of "au", which indicates complete development of the Power of Action--. Hereafter (paścāt), after abandoning (parityajya) the existence or reality (sattām) of the movement (parispanda) of such (tathāvidha) attributes (upādhi), when they --the Powers of Will and Knowledge-- get dissolved (līne) in such a state (tathā... pada) of Anuttara --i.e. "a"-- (anuttara), (then) "aṁ" --Anusvāra-- (am iti) (appears) as the remaining form (avaśeṣeṇa vapuṣā) which is merely (mātra) a dot (bindu) of the form (rūpa) of Awareness (vedanā) whose real nature (satattva) is the Principle (tattva) of the Self (puruṣa) consisting of (maya) Consciousness (cit) since (the Powers of Will and Knowledge) ascended (ārohaṇa) into the Being (sattā) of non-dualism --where there is no difference, i.e. Anuttara-- (abheda).
For instance (tathāhi), "the movement or vibration (parispandaḥ) of the Power of Action (kriyā-śakti) arrived at full completion (parisamāpyate) in the sound 'au' (au-kāre) indeed (eva... iti)". As far as the Powers of Will and Knowledge are concerned (icchā-jñānayoḥ), (they are fully completed) here too (atra eva) as they exist inside (the Power of Action) (antar-bhāvāt).
Its --viz. of "au"-- (asya) state in the form of a (rūpatvam) trident (triśūla) is defined (nirūpitam) in the scripture(s) (śāstre) of Trika (ṣaṭ-ardha), during the enunciation of the topics (uddeśeṣu):
"The penetration (vyāptiḥ) is impelled (iṣyate) by Parā (parāyā) (as follows:) (1) The group of three eggs --viz. Pṛthivī, Prakṛti and Māyā, covering the tattva-s or categories 6 to 36-- (aṇḍa-trayam) (is) penetrated (vyāptam) by the letter "Sa" (sa-arṇena); (2) The fourth (egg called "Śakti") (caturthakam) is penetrated (vyāptam) by the trident --the vowel "au"-- (triśūlena); (3) That which is beyond (atītam) of all (sarva) (is penetrated) by Visarga (visargeṇa)".
etcetera (iti-ādi).
On the other hand (punar), the dot --Anusvāra-- (binduḥ) is a state of remainder (śeṣatā eva), which is merely (mātra) Consciousness (vedanā).
When (yadā) the Supreme Lord (saḥ eva parama-īśvaraḥ) emits (visṛjati) within Himself (sva-ātmani) the universe (viśvam) which is identical (aviśeṣam api) with what is only (mātra) Consciousness (vedanā) in all (sarvasya) for the sake of showing unity (ekagamanāya), (He) emits (it) (visṛjati) from (sakāśāt) Himself (sva-ātmanaḥ ca) through His creative means --i.e. the Powers of Will, Knowledge and Action-- (tad-nirmāṇena), at first (prathamam) with a state that is predominantly (pradhānatayā) that of the Possessor of Śakti (śaktimat-rūpa) --i.e. Śiva--, but (tu) next --lit. "now"-- (idānīm) with a state that is preponderantly (pradhānatayā) the Emission (visarga) of Śakti (śākta). (This double nature of the Supreme Lord is denoted by) "aḥ" (aḥ iti) --i.e. Visarga--.
Regarding such (etāvati) an expansion (prasare) of the Power of Action (kriyā-śakti), which is full (nirbharī-bhūte) (and) undoubtedly (hi) ends in (paryante) the sound "au" (au-kāra), the initial (ādi), middle (madhya) (and) final (anta) portions (bhāgāḥ) of the Vibration --i.e. Spanda or Śakti-- (parispanda), viz. the Powers (śakti) constituted by (ātmaka) Will (icchā), Knowledge (jñāna) (and) Action (kriyā) —whose essential natures (sva-bhāvāḥ) (are) a desire of shining forth (ullilasiṣā), a shining forth (ullasattā) (and) the state of (finally) having shone forth (ullasitatā)—, which are clearly perceived (sphuṭa-lakṣaṇīyāḥ) by the Yogī-s (yogi-jana) who have completely (tāvat) ascended (adhirūḍha) into the stage (bhūmikā) that is apprehended (gṛhīta) in the subtlest (sūkṣmata) meditations (prasaṅkhyāna) (and) which are said to be furnished with the forms of "prabuddha" --lit. awakened, come forth; it indicates Power of Will--, "prasaraṇa" --lit. going forward, advancing; it indicates Power of Knowledge--, "āvaraṇa" --lit. covering, concealing; it indicates Power of Action--, etc. (prabuddha-prasaraṇa-āvaraṇa-ādi-rūpatvena) in scriptures (śāstreṣu) of high rank (prakriyā) such as venerable Svacchandatantra, etc. (śrī-svacchanda-ādi), (all of them --i.e. the Powers of Will, Knowledge and Action--) belong to the real essence (satattvasya) of one's own nature (sva-rūpa) that is the most venerable Bhairava (bhairava-bhaṭṭārakasya), the One who has penetrated into the State (anupraviṣṭa... padasya) of Anuttara --the Unsurpassable Reality denoted by the vowel "a"-- (anuttara).
For this very reason (atas eva), (it is declared) in the seventh chapter (saptama-āhnike) of the scripture (śāstre) (known as) Śivadṛṣṭi (śivadṛṣṭi):
"Through meditation (anubhāvanāt) on the Highest Self (para-ātmani) who is excessively Deep --an epithet of Cit or Consciousness-- (su-nirbharatara) (and) Bliss (āhlāda), who is characterized by (rūpiṇi) the full (bharita) sound 'a' --viz. Anuttara-- (a-kāra) (and) in whom the three (tritaye) Powers --i.e. Will, Knowledge and Action-- (śakti) are fused (into each other) (nilīna)".
etcetera (iti-ādi).
"His (tasya api) Śakti or Power (śaktiḥ) becomes the universe (viśvatām gatā) just like (vat) a pot (ghaṭa) (is manufactured) from a lump (piṇḍa) of clay (mṛd... iti)".
Finally (antam), after defining (nirūpya) (that:)
"That (tad) Principle (tattvam) is only One (ekam) indeed (eva hi), (and) there is no difference (atiriktatā) (in Him) due to number --e.g. number of eggs, powers, etc.-- (saṅkhyātas... iti)".
it is determined (nirṇītam) that (yad) the Śiva principle (śiva-tattvam eva) has acquired (upātta) the State (bhāvam) of Bhairava (bhairava) on His being Fullness (bharitatā) (in the form) of a Delight (camatkāra) derived from Śakti (śakti) that vibrates (sphuraṇa) as an expansion (sphāra) of infinite (ananta) (and) wonderful (vicitra) Absolute Freedom (svātantrya). In that (scripture) --i.e. in Śivadṛṣṭi-- (tatra), this (ayam eva) position taken (kramaḥ) has been described (ukta).
(This position taken has been explained) also (api) in the first chapter (prathama-āhnike) (dealing with) the tradition (sampradāya):
"When (yadā) He (saḥ) remains (āste) with an absoption (layaḥ) in that (tad) which is the experience (anubhava) of only (mātra) Consciousness (cit) (and) Bliss (āhlāda), His (tad) Powers of Will, Knowledge and Action (icchā... jñānam... kriyā hi sā) (are) of this extent (too) --i.e. they are also absorbed in Consciousness and Bliss-- (tāvatī... tāvat... tāvat), then (tadā) the Supreme One (paraḥ), which is devoid of differences (nirvibhāgaḥ) (and) consists chiefly of (paramaḥ) Bliss (āhlāda) whose form is (rūpa) Consciousness (cit), abides (vartate) in a condition where His three very subtle powers --Will, Knowledge and Action-- are in a homogeneous state (su-sūkṣma-śakti-tritaya-sāmarasyena... iti)".
Similarly (tathā), with respect to (uddiśya) the knowledge (jñānam) of a pot (ghaṭa):
"Even (api) at the time (kāle) of perceiving (graha) a pot (ghaṭa), etc. (ādi), (the experience that) 'one knows (jānāti) a pot (ghaṭam)' (denotes the presence of) the (Power of) Action (sā kriyā). (The conjugation:) 'One knows' (jānāti) (indicates the presence of the Power of) Knowledge (jñānam) here (atra eva). (And) without (the Power of) Will (nis-icchā), there is removal (kṣatiḥ) of knowledge (vedana). (In turn,) without (vinā) (the Power of) Bliss (nirvṛtim), one's (tasya) abstention (from that pot) (nivṛttiḥ) due to the absence of (abhāva) interest and expectancy (with reference to that object) (aunmukhya) (would not be possible. For this reason,) one does not at all (na eva) proceed (pravartate) toward that which is detestable (dveṣye). Also (ca), one does not (na) knows (vetti) without (vinā) (the Power of) Consciousness (citim... iti)".
In the same way (tathā):
"Because (yatas) (the Lord) desires (icchati) to know (jñātum) or (vā) do (kartum) that (tad), (His) activity (kriyā) is furnished with desire --i.e. Will-- (sa-icchayā). In the case of that (activity of His) (tasyāḥ), two portions (bhāgau), one which is previous and another which is later (pūrva-aparau), are to be assumed (kalpanīyau). The previous (portion of His activity) (purā hi yā) (has to do with) the acquisition (prāptiḥ) of joy (nirvṛti) from that (tad) action (karma). (The later portion of His activity is related to His) interest and expectancy (aunmukhyam), (which have to do again with joy characterized by actions --while the Power of Bliss is only Joy that is completely not characterized by anything... it is just pure Joy without any reason, internal or external--. And this later portion of His activity) is (also) expanded (vikāsitā) by Himself (tad). (Nevertheless,) Śiva (śivaḥ) never (na ca... kvacid) becomes gross (sthūlatva-bhāk) by the contingency (prasaṅgena) of the (aforesaid) interest and expectancy (aunmukhya)".
etcetera (iti-ādi). This (etad) heart-stirring (hṛdayaṁgamī-kṛtam) (instruction given in Śivadṛṣṭi by the sage Somānanda) is the life (itself) (prāṇatayā eva) of the whole sum of (sarvasva) revealed scriptures (āgama) as it contains (right) application (yuktatayā) of reasoning and argument (yukti).
This very (saḥ eṣaḥ) Supreme Lord (parama-īśvaraḥ) emits (visṛjati) the universe (viśvam).
Such (etāvatī) Emissional (visarga) Power (śaktiḥ) (is) "That (tad ca) which begins with (ādi) the earth element --category 36-- (dharā) (and) ends in (antam) Śakti --category 2-- (śakti), (and) whose form (rūpam) begins with (ādi) 'ka' (ka) (and) ends in (anta) 'kṣa' (kṣa... iti)". (This Emissional Power) is called (gīyate) "the sixteenth (ṣoḍaśī) 'kalā' (kalā iti)".
"In the Puruṣa endowed with sixteen kalā-s (puruṣe ṣoḍaśa-kale), (the ancient sages) mentioned (āhuḥ) that (tām) (sixteenth) kalā (kalām) as 'Amṛtā' or Inmortal (amṛtām... iti)".
This (eṣā) view (dṛk) (is) doubtless (hi) neither (na) belonging to the Sāṅkhya system (sāṅkhyeyā) nor (na api) relating to Vedānta (vaidāntikī), but it rather pertains to the śaiva teachings --to Non-dual Shaivism of Kashmir-- (api tu śaivyā) most assuredly (iva). Also (ca), the Emissional (visarga) Power (śaktiḥ eva) of the Supreme Lord (pārama-īśvarī) (is) the Seed (bījam) of the stage (bhūmi) (known as) Supreme (parama) Bliss (ānanda).
Thus (evam hi), this whose nature (rūpam) (is) the sound (kāra) "a" (a), etc. (ādi), by getting (āpattyā) a compact state (ghanatā) (and) after assuming (gṛhītvā) the form (rūpatām) of consonant --lit. womb-- (yoni) does not deviate from (apracyutam) its essence (sva-rūpa).
That (tad) one's own essential nature (sva-sva-rūpaḥ eva), by entering (saṅkrāmat) into the form (rūpe) of the consonants (yoni), is said to be (ucyate) "the Emissional (visarga) State (padam iti)". As (yathā) has been expressed (uktam):
"Oh Great Goddess (mahā-devi), That (tad eva... tad) is said to be (ucyate) the Guru's mouth (guru-vaktram) (as well as) the group of powers (śakti-cakram) where (yatra) the Visarga --i.e. the Emission-- (saḥ visargaḥ) attains (ṛcchati) a repose (viśrāntim)".
etcetera (iti-ādi). Compactness (ghanatā) of the sound "a" (a-kārasya eva) (is) the "ka" group (ka-vargaḥ). (Why?) Because all of them are Guttural (kaṇṭhyatvāt). (Compactness) of the sound "i" (i-kārasya) (is) the "ca" group (ca-vargaḥ), since they are all Palatal (tālavyatvāt). (Compactness) of the sound "u" (u-kārasya) (is) the "pa" group (pa-vargaḥ) as all of them are Labial (auṣthyatvāt). (Compactness) of the sound "ṛ" (ṛ-kārasya) (is) the "ṭa" group (ṭa-vargaḥ), because they are all Cerebral (mūrdhanyatvāt). (Compactness) of the sound "ḷ" (ḷ-kārasya) (is) the "ta" group (ta-vargaḥ), on account of their being Dental (dantyatvāt). "Ya" and "śa" (ya-śau) are in the interior (antar) of the "ca" group (ca-vargasya). "Ra" and "ṣa" (ra-ṣau) (are inside) the "ṭa" group (ṭa-vargasya). "La" and "sa" (la-sau) (are within) the "ta" group (ta-vargasya), (and) even (api) the sound "va" (va-kāraḥ) (is) the compactness (ghanatā) of the "ta" and "pa" groups (ta-pa-vargayoḥ).
Even (api... api) in the unembodied one (amūrtasya) devoid of Bodha or Absolute Freedom (abodhasya) who is only Cit or Consciousness (cit-mātrasya) --i.e. in the Vijñānākala experient--, there is the form (rūpatā) of the Power of Action (kriyā-śakti) indeed (eva).
That (compactness) (sā ca), in accordance with the aforesaid precept --viz. all the processes of compactness which were described above-- (ukta-nītyā), is produced (upajāyate) by the succession (krameṇa eva) of the group of six (ṣaṭka) Powers (śakti) --i.e. "a, ā, i, ī, u and ū"--. On that account (tena), the five (pañca) (Powers) displayed (prasṛtāḥ) --Powers of Consciousness, Bliss, Will, Knowledge and Action-- multiplied (guṇitāḥ) by (those) six (Powers) (ṣaṭ) (equals) "thirty" (triṁśat).
(And) together with the six (ṣaḍbhiḥ saha), "they become (bhavanti) thirty-six (ṣaṭ-triṁśat... iti)".
Thus (tad evam), the seed of Śiva --i.e. the vowel, or also the semen of Śiva whose color is white-- (śiva-bījam eva), through (its) Absolute Freedom (svātantryāt), furnished with a compact state (ghanī-bhūtatayā), remaining (tiṣṭhat) in a certain form (kvacidvapuṣi) whose nature (rūpe) pertains to Śakti (śākta) appearing as "kusuma" or "the menstrual discharge whose color is red" (kusumatayā), is called (abhidhīyate) "yoni" or "womb" --i.e. consonant--.
That (tad) very (eva hi) menstrual discharge whose color is red --pertaining to Śakti-- (puṣpam), according to the principle (nayena) mentioned (ukta) before (pūrva), constituted by (mayam) the three (traya) angles (koṇa) of knowable (grāhya), knowledge and means of knowledge (grahaṇa) (and) knower (grāhaka), when mixed with (sammiśratayā va) the seed (of Śiva) (bīja), becomes (bhavati) really (vastutas) the site (padam) of procreation (prasūti). In that case (tadā eva), (Śakti is known in that way) because She assumes the form (rūpatvāt) of the menstrual flux whose color is red (puṣpa) --this term is translated literally and its meaning is certainly cryptic... but it should be understood as a kind of female energy, while the seed of Śiva would be the male energy... when they meet with each other the universe emerges then!--...
Without a global long explanation yet
Further Information
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