Bevezetés | 1. Fejezet | 2. Fejezet | 3. Fejezet | 4. Fejezet

 Tantrasāra (Tantrasara): 4. fejezet

Śāktopāyaprakāśanam - Śakti [Śāktopāya] módszerének magyarázata

 Introduction

This is the fourth chapter (called Śāktopāyaprakāśanam).

This work was written by the great Master Abhinavagupta and is a summary of Tantrāloka. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.

This treatise whose name is Tantrasāra is a summarized encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.

Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!

Keeping the above in mind, now read Tantrasāra and experience Supreme Delight, 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.

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 Chapter 4

तन्त्रसारः
चतुर्थमाह्निकम्

तत्र यदा विकल्पं क्रमेण संस्कुरुते समनन्तरोक्तस्वरूपप्रवेशाय तदा भावनाक्रमस्य सत्तर्कसदागमसद्गुरूपदेशपूर्वकस्यास्त्युपयोगः। तथा हि - विकल्पबलादेव जन्तवो बद्धमात्मानमभिमन्यन्ते सोऽभिमानः संसारप्रतिबन्धहेतुरतः प्रतिद्वन्द्विरूपो विकल्प उदितः संसारहेतुं विकल्पं दलयतीत्यभ्युदयहेतुः। स चैवंरूपः समस्तेभ्यः परिच्छिन्नस्वभावेभ्यः शिवान्तेभ्यस्तत्त्वेभ्यो यद् उत्तीर्णमपरिच्छिन्नसंविन्मात्ररूपं तदेव च परमार्थस्तद् वस्तुव्यवस्थास्थानं तद् विश्वस्यौजस्तेन प्राणिति विश्वं तदेव चाहमतो विश्वोत्तीर्णो विश्वात्मा चाहमिति। स चायं मायान्धानां नोत्पद्यते सत्तर्कादीनामभावात्। वैष्णवाद्या हि तावन्मात्र एवागमे रागतत्त्वेन नियमिता इति नोर्ध्वदर्शनेऽपि तदुन्मुखतां भजन्ते ततः सत्तर्कसदागमसद्गुरूपदेशद्वेषिण एव। यथोक्तं पारमेश्वरे

वैष्णवाद्याः समस्तास्ते विद्यारागेण रञ्जिताः।
न विन्दन्ति परं तत्त्वं सर्वज्ञज्ञानवर्जिताः॥

इति। तस्माच्छाम्भवदृड्ःअशक्तिपाताविद्धा एव सदागमादिक्रमेण विकल्पं संस्कृत्य परं स्वरूपं प्रविशन्ति। नन्वित्थं परं तत्त्वं विकल्प्यरूपं स्यान्मैवम् - विकल्पस्य द्वैताधिवासभङ्गमात्रे चरितार्थत्वात्परं तत्त्वं तु सर्वत्र सर्वरूपतया स्वप्रकाशमेवेति न तत्र विकल्पः कस्यैचिदुपक्रियायै खण्डनायै वा। तत्रातिदृढशक्तिपाताविद्धस्य स्वयमेव सांसिद्धिकतया सत्तर्क उदेति योऽसौ देवीभिर्दीक्षित इत्युच्यते। अन्यस्यागमक्रमेणेत्यादि सविस्तरं शक्तिपातप्रकाशने वक्ष्यामः। किं तु गुरोरागमनिरूपणे व्यापार आगमस्य च निःशङ्कसजातीयतत्प्रबन्धप्रसवनिबन्धनसमुचितविकल्पोदये व्यापारस्तथाविधविकल्पप्रबन्ध एव सत्तर्क इत्युक्तः स एव च भावना भण्यतेऽस्फुटत्वाद्भूतमप्यर्थमभूतमिव स्फुटत्वापादनेन भाव्यते ययेति। न चात्र सत्तर्काच्छुद्धविद्याप्रकाशरूपादृतेऽन्यद् योगाङ्गं साक्षादुपायः - तपःप्रभृतेर्नियमवर्गस्याहिंसादेश्च यमप्रकारस्य पूरकादेः प्राणायामवर्गस्य वेद्यमात्रनिष्ठत्वेन क इव संविदि व्यापारः। प्रत्याहारोऽपि करणभूमिमेव सातिशयां कुर्याद्ध्यानधारणासमाधयोऽपि यथोत्तरमभ्यासक्रमेण निर्वर्त्यमाना ध्येयवस्तुतादात्म्यं ध्यातुर्वितरेयुः। अभ्यासश्च परे तत्त्वे शिवात्मनि स्वस्वभावे न सम्भवत्येव। संविद्रूढस्य प्राणबुद्धिदेहनिष्ठीकरणरूपो ह्यभ्यासः - भारोद्वहनशास्त्रार्थबोधनृत्ताभ्यासवत्संविद्रूपे तु न किञ्चिदादातव्यं नापसरणीयमिति कथमभ्यासः। किं तर्केणापीति चेदुक्तमत्र द्वैताधिवासनिरासप्रकार एवायं न त्वन्यत्किञ्चिदिति। लौकिकेऽपि वाभ्यासे चिदात्मत्वेन सर्वरूपस्य तस्य तस्य देहादेरभिमतरूपताप्रकटीकरणं तदितररूपन्यग्भावनं चेत्येष एवाभ्यासार्थः। परतत्त्वे तु न किञ्चिदपास्यमित्युक्तम्। द्वैताधिवासोऽपि नाम न कश्चन पृथग् वस्तुभूतोऽपि तु स्वरूपाख्यातिमात्रं तदतो द्वैतापासनं विकल्पेन क्रियत इत्युक्तेः। अयं परमार्थः - स्वरूपं प्रकाशमानमख्यातिरूपत्वं स्वयं स्वातन्त्र्याद्गृहीतं क्रमेण प्रोज्झ्य विकासोन्मुखमथ विकसदथ विकसितमित्यनेन क्रमेण प्रकाशते तथा प्रकाशनमपि परमेश्वरस्य स्वरूपमेव तस्मान्नात्र योगाङ्गानि साक्षादुपायः। तर्कं त्वनुगृह्णीयुरपि सत्तर्क एव साक्षात्तत्रोपायः स एव च शुद्धविद्या स च बहुप्रकारतया संस्कृतो भवति तद्यथा - यागो होमो जपो व्रतं योग इति तत्र भावानां सर्वेषां परमेश्वर एव स्थितिर्नान्यद्व्यतिरिक्तमस्तीति विकल्परूढिसिद्धये परमेश्वर एव सर्वभावार्पणं यागः स च हृद्यत्वाद्ये संविदनुप्रवेशं स्वयमेव भजन्ते तेषां सुशकं परमेश्वरेऽर्पणमित्यभिप्रायेण हृद्यानां कुसुमतर्पणगन्धादीनां बहिरुपयोग उक्तः। सर्वे भावाः परमेश्वरतेजोमया इति रूढविकल्पप्राप्त्यै परमेशसंविदनलतेजसि समस्तभावग्रासरसिकताभिमते तत्तेजोमात्रावशेषत्वसहसमस्तभावविलापनं होमः। तथोभयात्मकपरामर्शोदयार्थं बाह्याभ्यन्तरादिप्रमेयरूपभिन्नभावानपेक्षयैवैवंविधं तत् परं तत्त्वं स्वस्वभावभूतमित्यन्तः परामर्शनं जपः। सर्वत्र सर्वदा निरुपायपरमेश्वराभिमानलाभाय परमेश्वरसमताभिमानेन देहस्यापि घटादेरप्यवलोकनं व्रतम्। यथोक्तं श्रीनन्दिशिखायाम्

... सर्वसाम्यं परं व्रतम्॥

इति। इत्थं विचित्रैः शुद्धविद्यांशरूपैः विकल्पैर्यद् अनपेक्षितविकल्पं स्वाभाविकं परमार्थतत्त्वं प्रकाशते तस्यैव सनातनतथाविधप्रकाशमात्रतारूढये तत्स्वरूपानुसन्धानात्मा विकल्पविशेषो योगः। तत्र परमेश्वरः पूर्णसंवित्स्वभावः पूर्णतैवास्य शक्तिः - कुलं सामर्थ्यमूर्मिर्हृदयं सारं स्पन्दो विभूतिस्त्रीशिका काली कर्षणी चण्डी वाणी भोगो दृग् नित्या इत्यादिभिरागमभाषाभिस्तत्तदन्वर्थप्रवृत्ताभिरभिधीयते तेन तेन रूपेण ध्यायिनां हृद्यास्तामिति। सा च समग्रशक्तितादर्शनेन पूर्णतासंवित्प्रकाशते। शक्तयश्चास्यासङ्ख्येयाः। किं बहुना यद् विश्वं ता अस्य शक्तयस्ताः कथमुपदेष्टुं शक्या इति। तिसृषु तावद्विश्वं समाप्यते ययेदं शिवादिधरण्यन्तमविकल्प्यसंविन्मात्ररूपतया बिभर्ति च पश्यति च भासयति च परमेश्वरः सास्य श्रीपराशक्तिः। यया च दर्पणहस्त्यादिवद्भेदाभेदाभ्यां सास्य श्रीपरापराशक्तिः। यया परस्परविविक्तात्मना भेदेनैव सास्य श्रीमदपराशक्तिः। एतत् त्रिविधं यया धारणमात्मन्येव क्रोडीकारेणानुसन्धानात्मना ग्रसते सास्य भगवती श्रीपरैव श्रीमन्मातृसद्भावकालकर्षिण्यादिशब्दान्तरनिरुक्ता। ता एताश्चतस्रः शक्तयः स्वातन्त्र्यात्प्रत्येकं त्रिधैव वर्तन्ते। सृष्टौ स्थितौ संहारे चेति द्वादश भवन्ति। तथा हि - १ संवित्पूर्वमन्तरेव भावं कलयति २ ततो बहिरपि स्फुटतया कलयति ३ तत्रैव रक्तिमयतां गृहीत्वा ततस्तमेव भावमन्तरुपसञ्जिहीर्षया कलयति ४ ततश्च तदुपसंहारविघ्नभूतां शङ्कां निर्मिणोति च ग्रसते च ५ ग्रस्तशङ्कांशं भावभागमात्मन्युपसंहारेण कलयति ६ तत उपसंहर्तृत्वं ममेदं रूपमित्यपि स्वभावमेव कलयति ७ तत उपसंहर्तृस्वभावकलने कस्यचिद्भावस्य वासनात्मनावस्थितिं कस्यचित्तु संविन्मात्रावशेषतां कलयति ८ ततः स्वरूपकलनानान्तरीयकत्वेनैव करणचक्रं कलयति ९ ततः करणेश्वरमपि कलयति १० ततः कल्पितं मायीयं प्रमातृरूपमपि कलयति ११ सङ्कोचत्यागोन्मुखविकासग्रहणरसिकमपि प्रमातारं कलयति १२ ततो विकसितमपि रूपं कलयतीत्येता द्वादश भगवत्यः संविदः प्रमातॄनेकं वाप्युद्दिश्य युगपत्क्रमेण द्विशस्त्रिश इत्यादिस्थित्याप्युदयभागिन्यश्चक्रवदावर्तमाना बहिरपि मासकलाराश्यादिक्रमेणान्ततो वा घटपटादिक्रमेणापि भासमानाश्चक्रेश्वरस्य स्वातन्त्र्यं पुष्णत्यः श्रीकालीशब्दवाच्याः। कलनं च - गतिः क्षेपो ज्ञानं गणनं भोगीकरणं शब्दनं स्वात्मलयीकरणं च। यदाहुः श्रीभूतिराजगुरवः

क्षेपाज्ज्ञानाच्च काली कलनवशतयाथ...॥

इति। एष चार्थस्तत्र तत्र मद्विरचिते विवरणे प्रकरणस्तोत्रादौ वितत्य वीक्ष्यः। नातिरहस्यमेकत्र ख्याप्यं न च सर्वथा गोप्यमिति ह्यस्मद्गुरवः। तदेवम् यदुक्तं यागहोमादि तदेवंविधे महेश्वर एव मन्तव्यम्। सर्वे हि हेयमेवोपादेयभूमिरूपं विष्णुतः प्रभृति शिवान्तं परमशिवतया पश्यन्ति तच्च मिथ्यादर्शनमवश्यत्याज्यमनुत्तरयोगिभिरिति तदर्थमेव विद्याधिपतेरनुभवस्तोत्रे महान्संरम्भ एवंविधे यागादौ योगान्ते च पञ्चके प्रत्येकं बहुप्रकारं निरूढिर्यथा यथा भवति तथैवाचरेन्न तु भक्ष्याभक्ष्यशुद्ध्यशुद्ध्यादिविवेचनया वस्तुधर्मोज्झितया कल्पनामात्रसारया स्वात्मा खेदनीय इत्युक्तं श्रीपूर्वादौ न हि शुद्धिर्वस्तुनो रूपं नीलत्ववदन्यत्र तस्यैवाशुद्धिचोदनाद्दानस्येव दीक्षितत्वे चोदनातस्तस्य तत् तत्राशुद्धमिति चेच्चोदनान्तरेऽपि तुल्यं चोदनान्तरमसत् - तद्बाधितत्वादिति चेन्न शिवचोदनाया एव बाधकत्वं युक्तिसिद्धं सर्वज्ञानोत्तराद्यनन्तागमसिद्धं चेति वक्ष्यामः। तस्माद्वैदिकात्प्रभृति पारमेश्वरसिद्धान्ततन्त्रकुलोच्छुष्मादिशास्त्रोक्तोऽपि यो नियमो विधिर्वा निषेधो वा सोऽत्र यावदकिञ्चित्कर एवेति सिद्धम्। तथैव चोक्तं श्रीपूर्वादौ वितत्य तन्त्रालोकादन्वेष्यम्।

यो निश्चयः पशुजनस्य जडोऽस्मि कर्मसम्पाशितोऽस्मि मलिनोऽस्मि परेरितोऽस्मि।
इत्येतदन्यदृढनिश्चयलाभसिद्ध्या सद्यः पतिर्भवति विश्ववपुश्चिदात्मा॥

यथा यथा निश्चय ईदृगाप्यते तथावधेयं परयोगिना सदा।
न वस्तुयाथात्म्यविहीनया दृशा विशङ्कितव्यं शिशुदेशनागणैः॥

Tantrasāraḥ
Caturthamāhnikam

Tatra yadā vikalpaṁ krameṇa saṁskurute samanantaroktasvarūpapraveśāya tadā bhāvanākramasya sattarkasadāgamasadgurūpadeśapūrvakasyāstyupayogaḥ| Tathā hi - Vikalpabalādeva jantavo baddhamātmānamabhimanyante so'bhimānaḥ saṁsārapratibandhaheturataḥ pratidvandvirūpo vikalpa uditaḥ saṁsārahetuṁ vikalpaṁ dalayatītyabhyudayahetuḥ| Sa caivaṁrūpaḥ samastebhyaḥ paricchinnasvabhāvebhyaḥ śivāntebhyastattvebhyo yad uttīrṇamaparicchinnasaṁvinmātrarūpaṁ tadeva ca paramārthastad vastuvyavasthāsthānaṁ tad viśvasyaujastena prāṇiti viśvaṁ tadeva cāhamato viśvottīrṇo viśvātmā cāhamiti| Sa cāyaṁ māyāndhānāṁ notpadyate sattarkādīnāmabhāvāt| Vaiṣṇavādyā hi tāvanmātra evāgame rāgatattvena niyamitā iti nordhvadarśane'pi tadunmukhatāṁ bhajante tataḥ sattarkasadāgamasadgurūpadeśadveṣiṇa eva| Yathoktaṁ pārameśvare

Vaiṣṇavādyāḥ samastāste vidyārāgeṇa rañjitāḥ|
Na vindanti paraṁ tattvaṁ sarvajñajñānavarjitāḥ||

iti| Tasmācchāmbhavadṛḍḥaśaktipātāviddhā eva sadāgamādikrameṇa vikalpaṁ saṁskṛtya paraṁ svarūpaṁ praviśanti| Nanvitthaṁ paraṁ tattvaṁ vikalpyarūpaṁ syānmaivam - Vikalpasya dvaitādhivāsabhaṅgamātre caritārthatvātparaṁ tattvaṁ tu sarvatra sarvarūpatayā svaprakāśameveti na tatra vikalpaḥ kasyaicidupakriyāyai khaṇḍanāyai vā| Tatrātidṛḍhaśaktipātāviddhasya svayameva sāṁsiddhikatayā sattarka udeti yo'sau devībhirdīkṣita ityucyate| Anyasyāgamakrameṇetyādi savistaraṁ śaktipātaprakāśane vakṣyāmaḥ| Kiṁ tu gurorāgamanirūpaṇe vyāpāra āgamasya ca niḥśaṅkasajātīyatatprabandhaprasavanibandhanasamucitavikalpodaye vyāpārastathāvidhavikalpaprabandha eva sattarka ityuktaḥ sa eva ca bhāvanā bhaṇyate'sphuṭatvādbhūtamapyarthamabhūtamiva sphuṭatvāpādanena bhāvyate yayeti| Na cātra sattarkācchuddhavidyāprakāśarūpādṛte'nyad yogāṅgaṁ sākṣādupāyaḥ - Tapaḥprabhṛterniyamavargasyāhiṁsādeśca yamaprakārasya pūrakādeḥ prāṇāyāmavargasya vedyamātraniṣṭhatvena ka iva saṁvidi vyāpāraḥ| Pratyāhāro'pi karaṇabhūmimeva sātiśayāṁ kuryāddhyānadhāraṇāsamādhayo'pi yathottaramabhyāsakrameṇa nirvartyamānā dhyeyavastutādātmyaṁ dhyāturvitareyuḥ| Abhyāsaśca pare tattve śivātmani svasvabhāve na sambhavatyeva| Saṁvidrūḍhasya prāṇabuddhidehaniṣṭhīkaraṇarūpo hyabhyāsaḥ - Bhārodvahanaśāstrārthabodhanṛttābhyāsavatsaṁvidrūpe tu na kiñcidādātavyaṁ nāpasaraṇīyamiti kathamabhyāsaḥ| Kiṁ tarkeṇāpīti ceduktamatra dvaitādhivāsanirāsaprakāra evāyaṁ na tvanyatkiñciditi| Laukike'pi vābhyāse cidātmatvena sarvarūpasya tasya tasya dehāderabhimatarūpatāprakaṭīkaraṇaṁ taditararūpanyagbhāvanaṁ cetyeṣa evābhyāsārthaḥ| Paratattve tu na kiñcidapāsyamityuktam| Dvaitādhivāso'pi nāma na kaścana pṛthag vastubhūto'pi tu svarūpākhyātimātraṁ tadato dvaitāpāsanaṁ vikalpena kriyata ityukteḥ| Ayaṁ paramārthaḥ - Svarūpaṁ prakāśamānamakhyātirūpatvaṁ svayaṁ svātantryādgṛhītaṁ krameṇa projjhya vikāsonmukhamatha vikasadatha vikasitamityanena krameṇa prakāśate tathā prakāśanamapi parameśvarasya svarūpameva tasmānnātra yogāṅgāni sākṣādupāyaḥ| Tarkaṁ tvanugṛhṇīyurapi sattarka eva sākṣāttatropāyaḥ sa eva ca śuddhavidyā sa ca bahuprakāratayā saṁskṛto bhavati tadyathā - Yāgo homo japo vrataṁ yoga iti tatra bhāvānāṁ sarveṣāṁ parameśvara eva sthitirnānyadvyatiriktamastīti vikalparūḍhisiddhaye parameśvara eva sarvabhāvārpaṇaṁ yāgaḥ sa ca hṛdyatvādye saṁvidanupraveśaṁ svayameva bhajante teṣāṁ suśakaṁ parameśvare'rpaṇamityabhiprāyeṇa hṛdyānāṁ kusumatarpaṇagandhādīnāṁ bahirupayoga uktaḥ| Sarve bhāvāḥ parameśvaratejomayā iti rūḍhavikalpaprāptyai parameśasaṁvidanalatejasi samastabhāvagrāsarasikatābhimate tattejomātrāvaśeṣatvasahasamastabhāvavilāpanaṁ homaḥ| Tathobhayātmakaparāmarśodayārthaṁ bāhyābhyantarādiprameyarūpabhinnabhāvānapekṣayaivaivaṁvidhaṁ tat paraṁ tattvaṁ svasvabhāvabhūtamityantaḥ parāmarśanaṁ japaḥ| Sarvatra sarvadā nirupāyaparameśvarābhimānalābhāya parameśvarasamatābhimānena dehasyāpi ghaṭāderapyavalokanaṁ vratam| Yathoktaṁ śrīnandiśikhāyām

... sarvasāmyaṁ paraṁ vratam||

iti| Itthaṁ vicitraiḥ śuddhavidyāṁśarūpaiḥ vikalpairyad anapekṣitavikalpaṁ svābhāvikaṁ paramārthatattvaṁ prakāśate tasyaiva sanātanatathāvidhaprakāśamātratārūḍhaye tatsvarūpānusandhānātmā vikalpaviśeṣo yogaḥ| Tatra parameśvaraḥ pūrṇasaṁvitsvabhāvaḥ pūrṇataivāsya śaktiḥ - Kulaṁ sāmarthyamūrmirhṛdayaṁ sāraṁ spando vibhūtistrīśikā kālī karṣaṇī caṇḍī vāṇī bhogo dṛg nityā ityādibhirāgamabhāṣābhistattadanvarthapravṛttābhirabhidhīyate tena tena rūpeṇa dhyāyināṁ hṛdyāstāmiti| Sā ca samagraśaktitādarśanena pūrṇatāsaṁvitprakāśate| Śaktayaścāsyāsaṅkhyeyāḥ| Kiṁ bahunā yad viśvaṁ tā asya śaktayastāḥ kathamupadeṣṭuṁ śakyā iti| Tisṛṣu tāvadviśvaṁ samāpyate yayedaṁ śivādidharaṇyantamavikalpyasaṁvinmātrarūpatayā bibharti ca paśyati ca bhāsayati ca parameśvaraḥ sāsya śrīparāśaktiḥ| Yayā ca darpaṇahastyādivadbhedābhedābhyāṁ sāsya śrīparāparāśaktiḥ| Yayā parasparaviviktātmanā bhedenaiva sāsya śrīmadaparāśaktiḥ| Etat trividhaṁ yayā dhāraṇamātmanyeva kroḍīkāreṇānusandhānātmanā grasate sāsya bhagavatī śrīparaiva śrīmanmātṛsadbhāvakālakarṣiṇyādiśabdāntaraniruktā| Tā etāścatasraḥ śaktayaḥ svātantryātpratyekaṁ tridhaiva vartante| Sṛṣṭau sthitau saṁhāre ceti dvādaśa bhavanti| Tathā hi - 1 saṁvitpūrvamantareva bhāvaṁ kalayati 2 tato bahirapi sphuṭatayā kalayati 3 tatraiva raktimayatāṁ gṛhītvā tatastameva bhāvamantarupasañjihīrṣayā kalayati 4 tataśca tadupasaṁhāravighnabhūtāṁ śaṅkāṁ nirmiṇoti ca grasate ca 5 grastaśaṅkāṁśaṁ bhāvabhāgamātmanyupasaṁhāreṇa kalayati 6 tata upasaṁhartṛtvaṁ mamedaṁ rūpamityapi svabhāvameva kalayati 7 tata upasaṁhartṛsvabhāvakalane kasyacidbhāvasya vāsanātmanāvasthitiṁ kasyacittu saṁvinmātrāvaśeṣatāṁ kalayati 8 tataḥ svarūpakalanānāntarīyakatvenaiva karaṇacakraṁ kalayati 9 tataḥ karaṇeśvaramapi kalayati 10 tataḥ kalpitaṁ māyīyaṁ pramātṛrūpamapi kalayati 11 saṅkocatyāgonmukhavikāsagrahaṇarasikamapi pramātāraṁ kalayati 12 tato vikasitamapi rūpaṁ kalayatītyetā dvādaśa bhagavatyaḥ saṁvidaḥ pramātṝnekaṁ vāpyuddiśya yugapatkrameṇa dviśastriśa ityādisthityāpyudayabhāginyaścakravadāvartamānā bahirapi māsakalārāśyādikrameṇāntato vā ghaṭapaṭādikrameṇāpi bhāsamānāścakreśvarasya svātantryaṁ puṣṇatyaḥ śrīkālīśabdavācyāḥ| Kalanaṁ ca - Gatiḥ kṣepo jñānaṁ gaṇanaṁ bhogīkaraṇaṁ śabdanaṁ svātmalayīkaraṇaṁ ca| Yadāhuḥ śrībhūtirājaguravaḥ

Kṣepājjñānācca kālī kalanavaśatayātha...||

iti| Eṣa cārthastatra tatra madviracite vivaraṇe prakaraṇastotrādau vitatya vīkṣyaḥ| Nātirahasyamekatra khyāpyaṁ na ca sarvathā gopyamiti hyasmadguravaḥ| Tadevam yaduktaṁ yāgahomādi tadevaṁvidhe maheśvara eva mantavyam| Sarve hi heyamevopādeyabhūmirūpaṁ viṣṇutaḥ prabhṛti śivāntaṁ paramaśivatayā paśyanti tacca mithyādarśanamavaśyatyājyamanuttarayogibhiriti tadarthameva vidyādhipateranubhavastotre mahānsaṁrambha evaṁvidhe yāgādau yogānte ca pañcake pratyekaṁ bahuprakāraṁ nirūḍhiryathā yathā bhavati tathaivācarenna tu bhakṣyābhakṣyaśuddhyaśuddhyādivivecanayā vastudharmojjhitayā kalpanāmātrasārayā svātmā khedanīya ityuktaṁ śrīpūrvādau na hi śuddhirvastuno rūpaṁ nīlatvavadanyatra tasyaivāśuddhicodanāddānasyeva dīkṣitatve codanātastasya tat tatrāśuddhamiti ceccodanāntare'pi tulyaṁ codanāntaramasat - Tadbādhitatvāditi cenna śivacodanāyā eva bādhakatvaṁ yuktisiddhaṁ sarvajñānottarādyanantāgamasiddhaṁ ceti vakṣyāmaḥ| Tasmādvaidikātprabhṛti pārameśvarasiddhāntatantrakulocchuṣmādiśāstrokto'pi yo niyamo vidhirvā niṣedho vā so'tra yāvadakiñcitkara eveti siddham| Tathaiva coktaṁ śrīpūrvādau vitatya tantrālokādanveṣyam|

Yo niścayaḥ paśujanasya jaḍo'smi karmasampāśito'smi malino'smi parerito'smi|
Ityetadanyadṛḍhaniścayalābhasiddhyā sadyaḥ patirbhavati viśvavapuścidātmā||

Yathā yathā niścaya īdṛgāpyate tathāvadheyaṁ parayoginā sadā|
Na vastuyāthātmyavihīnayā dṛśā viśaṅkitavyaṁ śiśudeśanāgaṇaiḥ||

Essence of Tantra (tantra-sāraḥ)
Fourth (caturtham) chapter (āhnikam)

There (tatra), when (yadā) he --i.e. the yogī-- gradually refines (krameṇa saṁskurute) (his) thought(s) (vikalpam) for entering into (his own) essential nature such as it was described immediately before --in the previous chapter-- (samanantara-ukta-sva-rūpa-praveśāya), then (tadā) there is (asti) application (upayogaḥ) of the method of contemplation (bhāvanā-kramasya) preceded by right reasoning, (the study of) genuine revealed scriptures and the teachings of a true Guru (sat-tarka-sat-āgama-sat-guru-upadeśa-pūrvakasya)|

For example (tathā hi): The limited beings --lit. insects-- (jantavaḥ) (erroneously) think (abhimanyante) they are bound (baddham ātmānam) by force of the thoughts (vikalpa-balāt eva). A firm (right) conception (saḥ abhimānaḥ) is the cause of the cessation of Saṁsāra --Transmigration full of misery and pain-- (saṁsāra-pratibandha-hetuḥ). On this account (atas), the opposite (pratidvandvi-rūpaḥ) thought (vikalpaḥ), (once) arisen (uditaḥ), shatters (dalayati) the thought (vikalpam) which is the cause of Saṁsāra (saṁsāra-hetum). This is cause of elevation (iti abhyudaya-hetuḥ)|

It (saḥ ca) is like this (evaṁrūpaḥ): That (tad eva ca) (is) the Highest Reality (parama-arthaḥ) which is only unlimited Consciousness (aparicchinna-saṁvid-mātra-rūpam) (and) which (yad) transcends (uttīrṇam) all the tattva-s or categories —of limited nature— ending in Śiva (samastebhyaḥ paricchinna-sva-bhāvebhyaḥ śiva-antebhyaḥ tattvebhyaḥ). That (tad) (is) the place where the things are established (vastu-vyavasthā-sthānam). That (tad) (is) the vitality (ojas) of the universe (viśvasya). The universe (viśvam) breathes (prāṇiti) by means of That (tena). And (ca) That (tad eva) (is) "I" (aham). For this reason (atas), "I (aham) (am) both transcendent and immanent (viśva-uttīrṇaḥ viśva-ātmā ca... iti)"|

This very (conviction) (saḥ ca ayam) does not spring up (na utpadyate) in the case of those blinded by Māyā (māyā-andhānām) due to the absence (abhāvāt) of right reasoning, etc. (sat-tarka-ādīnām) (in them)|

Vaiṣṇava-s, etc. (vaiṣṇava-ādyāḥ hi) (are) restricted (niyamitāḥ) only to limited Āgama-s --scriptures in this context-- (tāvat-mātre eva āgame) by the Rāga category --category 9-- (rāga-tattvena). Thus (iti), even though (api) superior philosophical viewpoints do exist (ūrdhva-darśane), they are not interested in them --lit. they are not intent on them-- (na... tad-unmukhatām bhajante). For that reason (tatas), they hate right reasoning, genuine revealed scriptures and the teachings of a true Guru (sat-tarka-sat-āgama-sat-guru-padeśa-dveṣiṇaḥ eva)|

It has been said so (yathā uktam) in the revealed scripture of the Supreme Lord (pārama-īśvare):

"All (samastāḥ) those (te) vaiṣṇava-s, etc. (vaiṣṇava-ādyāḥ), colored (rañjitāḥ) by (their) attachment to limited knowledge (vidyā-rāgeṇa) (and) devoid of omniscient knowledge (sarvajña-jñāna-varjitāḥ), do not (na) recognize --i.e. they do not experience-- (vindanti) the Supreme (param) Principle (tattvam... iti)"||

Therefore (tasmāt), only (eva) the ones who have been pierced by a firm Śambhu's descent of Power --divine Grace-- (śāmbhava-dṛḍḥa-śakti-pāta-āviddhāḥ), after having refined (saṁskṛtya) (their) thought(s) (vikalpam) through the method (taught) in the genuine revealed scriptures, etc. (sat-āgama-ādi-krameṇa), enter (praviśanti) into the supreme essential nature (param sva-rūpam)|

A doubt (nanu): (If this is) so (ittham), would the Supreme Principle be of the nature of vikalpa or thought (param tattvam vikalpya-rūpam syāt)? It is not (mā) like that (evam). (Why?) Because vikalpa or thought attains its object (vikalpasya... carita-arthatvāt) by merely removing the perfume of duality (dvaita-adhivāsa-bhaṅga-mātre). But (tu) the Supreme (param) Principle (tattvam) (is) everywhere (sarvatra), assumes all forms (sarva-rūpatayā) (and is) Self-luminous (sva-prakāśam eva iti). (On the other hand,) with respect to It --to the Supreme Principle-- (tatra), vikalpa or thought (vikalpaḥ) is not (na) assisting (upakriyāyai) or (vā) removing (khaṇḍanāyai)|

In that case (tatra), right reasoning (sat-tarkaḥ) springs (udeti) by itself (svayam eva), naturally (sāṁsiddhikatayā), in someone who has been pierced by a very firm descent of Power (ati-dṛḍha-śakti-pāta-āviddhasya). That very person (yaḥ asau) is said to (iti ucyate) have been initiated (dīkṣitaḥ) by the goddesses (devībhiḥ)|

In the case of another person (anyasya), (right knowledge emerges) by the method (of studying) revealed scriptures (āgama-krameṇa), etc. (iti-ādi). I will speak (about it) (vakṣyāmaḥ) in detail (savistaram) in (chapter 11 called) "Explaining the descent of Power" (śakti-pāta-prakāśane)|

Nevertheless (kim tu), the function (vyāpāraḥ) of the Guru (guroḥ) is the description and investigation of the Āgama --revealed scripture-- (āgama-nirūpaṇe). And (ca) the function (vyāpāraḥ) of the Āgama (āgamasya) is giving rise to proper vikalpa-s, which are the origin of the generation of an uninterrupted series of homogeneous (thoughts --lit. "of that", i.e. of vikalpa-s or thoughts--) devoid of doubt (niḥśaṅka-sajātīya-tad-prabandha-prasava-nibandhana-samucita-vikalpa-udaye). Such a series of vikalpa-s or thoughts (tathāvidha-vikalpa-prabandhaḥ eva) is said to be (uktaḥ) "Right reasoning" (sat-tarkaḥ iti); and (ca) it --viz. Right reasoning-- (saḥ eva) is called (bhaṇyate) contemplation (bhāvanā). Through it --i.e. through contemplation-- (yayā iti), even (api) a past (bhūtam) object (artham) —(which is perceived so) due to (its) indistinctness (asphuṭatvā)— is caused to become (bhāvyate) like (iva) present --lit. not past-- (abhūtam) by making it distinct (sphuṭatva-āpādanena) --viz. contemplation, by making an object of the past distinct, causes it to become like present, this is the meaning--|

And (ca) here (atra), aside from (ṛte) Right reasoning (sat-tarkāt) —which is the light of Pure Knowledge --not the fifth tattva or category-- (śuddha-vidyā-prakāśa-rūpāt)—, there is no other (na... anyat) limb of Yoga (yoga-aṅgam) (which can serve) evidently (sākṣāt) (as) a means (upāyaḥ). In the case of the group of niyama-s or observances consisting of austerities, etc. (tapas-prabhṛteḥ niyama-vargasya), of the class of yama-s or restraints consisting of non-violence, etc. (ahiṁsā-ādeḥ ca yama-prakārasya), (and) of the prāṇāyāma group consisting of inhalation, etc. (pūraka-ādeḥ prāṇāyāma-vargasya), (as all of which) are dedicated only to the objective side --to objects and not to the Subject-- (vedya-mātra-niṣṭhatvena), what (kaḥ) function (vyāpāraḥ) (could they) possibly (iva) (carry out) regarding Consciousness (saṁvidi)?|

Even (api) pratyāhāra (pratyāhāraḥ) has an excellent performance (sātiśayām kuryāt) only (eva) on the level of the senses (karaṇa-bhūmim). Even (api) dhyāna, dhāraṇā and samādhi (dhyāna-dhāraṇā-samādhayaḥ), if performed (nirvartyamānāḥ) one after the other (yathā-uttaram) according to the method of practice (abhyāsakrameṇa), confer (vitareyuḥ) identification with the object of meditation (dhyeya-vastu-tādātmyam) in the meditator (dhyātuḥ)|

Practice (abhyāsaḥ ca) is not at all possible (na sambhavati eva) in the Supreme Principle, in Śiva who is one's own essential nature (pare tattve śiva-ātmani sva-svabhāve). For someone who is established in Consciousness (saṁvid-rūḍhasya), (his) practice (abhyāsaḥ) has to do with the act of placing vital energy, intellect and body (here --in Consciousness--) (prāṇa-buddhi-deha-niṣṭhīkaraṇa-rūpaḥ) indeed (hi). (This special "activity" is not) like lifting a burden, understanding the meaning of a scripture (or) practicing dance (bāra-udvahana-śāstra-artha-bodha-nṛtta-abhyāsa-vat). However (tu), in Consciousness (saṁvid-rūpe), nothing (na kiñcid) can be (neither) added --lit. received-- (ādātavyam) nor (na) taken (apasaraṇīyam iti). (As a result,) how (katham) (could) practice (abhyāsaḥ) (exist here)?|

If (someone asked:) (ced) "What (kim) (is attained) by means of (Right) reasoning (tarkeṇa api iti)?", it has (already) been said (uktam) here --in this chapter-- (atra) (that) this (ayam) —and not at all another (na tu anyat kiñcid iti)— (is) the way of removing the perfume of duality (dvaita-adhivāsa-nirāsa-prakāraḥ eva)|

Or (vā) even (api) with reference to the usual/ordinary practice (laukike... abhyāse), since everything is Consciousness (cit-ātmatvena sarva-rūpasya), only this (eṣaḥ eva) (is) the purpose of (such a) practice (abhyāsa-arthaḥ): "The manifestation of the desired form (abhimata-rūpatā-prakaṭī-karaṇam) in the case of this and that (tasya tasya) —i.e. in the case of body, etc. (deha-ādeḥ)—, and (ca) the subordination of that other form --viz. the undesired form-- (tad-itara-rūpa-nyagbhāvanam... iti)"|

Nonetheless (tu), it has been said (uktam): Nothing (na kiñcid) can be discarded (apāsyam) as regards the Supreme Principle (para-tattve... iti)|

Even (api) the perfume of duality (dvaita-adhivāsaḥ) is really not a separate reality (nāma na kaścana pṛthak vastu-bhūtaḥ) but rather (api tu) it is merely ignorance --non-realization-- about the essential nature (sva-rūpa-akhyāti-mātram tad). On this account (atas), it has (also) been said --lit. from the declaration-- (ukteḥ) that the removal of duality (apāsanam) is carried out (kriyate) by means of the (pure) vikalpa --i.e. through the śuddhavikalpa or pure thought-- (vikalpena... iti)|

This (ayam) Highest Reality (parama-arthaḥ) (is) the essential nature (sva-rūpam) which is luminous (prakāśamānam) (and which) spontaneously (svayam) has assumed (gṛhītam) the form of ignorance --non-realization-- (akhyāti-rūpatvam) through (Its) Absolute Freedom (svātantryāt). By gradually leaving (its essential State) (krameṇa projjhya), it becomes ready to expand (vikāsa-unmukham). Next (atha) it expands (vikasat) (and) afterward (atha) it becomes expanded (vikasitam). Thus (iti), It becomes gradually manifest (krameṇa prakāśate) by this (process of expansion) (anena). So (tathā), the nature (sva-rūpam eva) of the Supreme Lord (parama-īśvarasya) (is) to shine, i.e. to become manifest (prakāśanam api). Therefore (tasmāt), in this context (atra), the limbs of Yoga (yoga-aṅgāni) are not (na) the evident means (sākṣāt upāyaḥ)|

However (tu), (the sages) favor (anugṛhṇīyuḥ api) tarka or reasoning (tarkam). Sattarka or Right reasoning alone (sat-tarkaḥ eva) (is) the evident means (sākṣāt... upāyaḥ) in that context (tatra). It (saḥ eva ca) (is) Pure Knowledge --not the tattva 5 but the irresistible Will of Lord Śiva-- (śuddha-vidyā). And (ca) it (saḥ) is (bhavati) refined (saṁskṛtaḥ) in multiple ways (bahu-prakāratayā), namely (tad-yathā): "Sacrifice (yāgaḥ), homa (homaḥ), muttering of a mantra (japaḥ), observance of vows (vratam) (and) Yoga (yogaḥ iti)". There (tatra), yāga or sacrifice (yāgaḥ) (is) offering of all the positive entities --entities that exist, i.e. objects and subjects-- (sarva-bhāva-arpaṇam) to the Supreme Lord (parama-īśvare) only (eva) in order to get established in the (pure) vikalpa or thought (vikalpa-rūḍhi-siddhaye): "There is an abiding (sthitiḥ) of all the positive entities (bhāvānām sarveṣām) in the Supreme Lord (parama-īśvare) alone (eva) --i.e. all the positive entities abide in the Supreme Lord only--. There is nothing (na anyat... asti) different or separated (from Him) (vyatiriktam... iti)". This (yāga) (saḥ ca) (or) offering (arpaṇam) is easy to be made (suśakan) for those (teṣām) who (ye) spontaneously (svayam eva) enjoy (bhajante) an entrance into Consciousness (saṁvida-nupraveśam) since (such an offering) is pleasing to the heart (hṛdyatvāt). Thus (iti), with this purpose (abhiprāyeṇa), the external use (bahis-upayogaḥ) of flowers, libations, fragrances, etc. (kusuma-tarpaṇa-gandha-ādīnām) —all of which are dear to the heart (hṛdyānām)— has been mentioned (uktaḥ)|

Homa --lit. oblation with fire-- (homaḥ) (is) the dissolution of all the positive entities, along with their remnants which are merely that fire (itself) (tad-tejas-mātra-avaśeṣatva-saha-samasta-bhāva-vilāpanam), into the tejas or fire of Supreme Lord's Consciousness (parama-īśa-saṁvid-anala-tejasi) —which is considered to be fond of swallowing all the positive entities (samasta-bhāva-grāsa-rasikatā-abhimate)—. (To what end to perform homa?) To make (the following pure) vikalpa or thought be established (rūḍha-vikalpa-prāptyai): "All (sarve) the positive entities (bhāvāḥ) are full of the tejas --light, splendor, fire-- of the Supreme Lord (parama-īśvara-tejas-mayāḥ iti)"|

In the same way (tathā), japa --muttering of a mantra-- (japaḥ) (is) an internal (antar) awareness (parāmarśanam) (that is) such a (evaṁvidham tad) Supreme (param) Principle (tattvam) —which is one's own essential nature (sva-svabhāva-bhūtam iti)—, irrespective of the different positive entities constituted by external, internal, etc. knowables (bāhya-abhyantara-ādi-prameya-rūpa-bhinna-bhāva-anapekṣayā eva). (What do you practice japa for?) For the emergence of an Consciousness consisting of both (ubhaya-ātmaka-parāmarśa-udaya-artham)|

Vrata --observance of vows-- (vratam) (is) viewing (avalokanam) body (dehasya) as well as (api... api) pot, etc. (ghaṭa-ādeḥ) with an attitude of unity or identity with the Supreme Lord (parama-īśvara-samatā-abhimānena) --all in all, vrata is viewing that body, pot, etc. are the Supreme Lord--. (What for?) For attaining, everywhere and always, the Supreme Lord's Consciousness, which is devoid of upāya-s or means --i.e. no means is effective to attain this Consciousness-- (sarvatra sarvadā nis-upāya-parama-īśvara-abhimāna-lābhāya)|

As has been said (yathā uktam) in venerable Nandiśikhā (śrī-nandiśikhāyām):

"... the supreme (param) vow (vratam) (is) unity with all (sarva-sāmyam... iti)"||

In this way (ittham), the innate (svābhāvikam) Principle of the Highest Reality (parama-artha-tattvam) —which (yad) is independent from vikalpa-s or thoughts (anapekṣita-vikalpam)— shines (prakāśate) through multiple vikalpa-s that belong to the portion of Pure Knowledge --Śuddhavidyā-- (vicitraiḥ śuddha-vidyā-aṁśa-rūpaiḥ vikalpaiḥ). Regarding That (tasya eva), Yoga --lit. union-- (yogaḥ) (is) a special vikalpa (vikalpa-viśeṣaḥ) whose nature is a close inspection --i.e. a repetitive intense awareness-- of that essential nature (tad-sva-rūpa-anusandhāna-ātmā). (What should one practice Yoga for?) For getting established only in such eternal Light (sanātana-tathāvidha-prakāśa-mātratā-rūḍhaye)|

In that context (tatra), the Great Lord (parama-īśvaraḥ) (is) the Full or Perfect essential nature of Consciousness (pūrṇa-saṁvid-svabhāvaḥ). Śakti (śaktiḥ) (is) His (asya) Fullness or Perfection (pūrṇatā eva). (She --i.e. Śakti--) is called (abhidhīyate) by means of definitions in the revealed scriptures (āgama-bhāṣābhiḥ) which have to do with various proper names whose meaning is clear (tad-tad-anvartha-pravṛttābhiḥ): Totality (kulam), Capacity (sāmarthyam), Wave (ūrmiḥ), Heart (hṛdayam), Essence (sāram), Vibration (spandaḥ), Power (vibhūtiḥ), Mistress of the Three (tri-īśikā), the One who does the fivefold operation —viz. "projection, knowledge, enumeration, movement and sound", according to Tantrāloka 4.173-176— (kālī), the One who draws or bends (the Time) (karṣaṇī), Impetuous (caṇḍī), Speech (vāṇī), Enjoyment (bhogaḥ), the One who sees or knows (dṛk), Eternal (nityā), etc. (iti-ādibhiḥ). Let Her sit quietly (āstām) with each of those forms (tena tena rūpeṇa) in the heart (hṛdi) of the meditators (dhyāyinām... iti)!|

And if She is seen as the whole Power (sā ca samagra-śaktitā-darśanena), Consciousness in Fullness (pūrṇatā-saṁvid) becomes manifest (prakāśate)|

And (ca) Its --viz. of the essential nature of the Full or Perfect Consciousness-- (asya) Powers (śaktayaḥ) (are) innumerable (asaṅkhyeyāḥ)|

What is the point of much talk (kiṁ bahunā)? The powers (tāḥ... śaktayaḥ) which (yad) (constitute) the universe (viśvam) belong to It --to the essential nature of the Full or Perfect Consciousness-- (asya). How (katham) can they (tāḥ... śakyāḥ) be taught (upadeṣṭum... iti)?|

(But) the universe (viśvam) (can) be completed (samāpyate) in three (śakti-s or powers) (tisṛṣu) indeed (tāvat). She (sā) (is) His (asya) venerable Parāśakti --lit. Supreme Power-- (śrī-parā-śaktiḥ) by which (yayā) the Supreme Lord (parama-īśvaraḥ) maintains (bibharti), perceives --lit. sees-- (paśyati) and (ca... ca) manifests (bhāsayati) This --i.e. the universe-- (idam) —starting in Śiva and ending in the earth element (śiva-ādi-dharaṇī-antam)— in the form of only Consciousness devoid of vikalpa-s --i.e. not particularized-- (avikalpya-saṁvid-mātra-rūpatayā)|

She (sā) (is) His (asya) venerable Parāparāśakti --lit. Supreme-non-Supreme Power-- (śrī-parā-aparā-śaktiḥ) by which (yayā ca) (the Supreme Lord projects This --the universe--) like the reflection of an elephant, etc. in a mirror (darpaṇa-hasti-ādi-vat), (namely,) like bhedābheda --like a mixture of duality and non-duality, i.e. like a mixture of different and non-different-- (bheda-abhedābhyām)|

She (sā) (is) His (asya) venerable Aparāśakti --lit. Non-supreme Power-- (śrīmat-aparā-śaktiḥ) by which (yayā) (the Supreme Lord manifests This --the universe--) in duality (bhedena eva), i.e. as reciprocally differentiated (paraspara-vivikta-ātmanā)|

She (sā) (is) His (asya) Mistress (bhagavatī), the venerable Parā (śrī-parā eva), —(also) mentioned by means of other words such as venerable Mātṛsadbhāva, Kālakarṣiṇī, etc. (śrīmat-mātṛsadbhāva-kālakarṣiṇī-ādi-śabda-antara-niruktā)— by which (yayā) (the Supreme Lord) swallows (grasate) this threefold act of holding (etad trividham... dhāraṇam). (He does so) by embracing (such a threefold act of holding) (kroḍīkāreṇa) in Himself (ātmani eva) by means of repetitive intense awareness leading to unity (anusandhāna-ātmanā)|

These very (tāḥ etāḥ) four (catasraḥ) śakti-s --powers-- (śaktayaḥ), through (their own) Freedom (svātantryāt) exist (vartante) in a triple way (tridhā eva), one by one (pratyekam)|

(They exist in a triple way, one by one,) in manifestation (sṛṣṭau), in maintenance (sthitau) and (ca) in dissolution (saṁhāre). Thus (iti), they become (bhavanti) twelve (dvādaśa)|

Like this (tathā hi): (1) First (1... pūrvam), Consciousness (saṁvid) divides and separates (kalayati) a positive entity (bhāvam) inside (antar) only (eva). (2) Afterward (2 tatas), It casts (that) out (bahir api... kalayati) clearly (sphuṭatayā). (3) There (3 tatra eva), (firstly) It assumes --lit. after assuming-- (gṛhītvā) a condition full of "rakti" or "affection" --Consciousness feels affection for that positive entity-- (rakti-mayatām); after that (tatas), It casts (kalayati) that positive entity (tam eva bhāvam) inside (antar) with the desire to withdraw (it) (upasañjihīrṣayā). (4) Subsequently (4 tatas ca), (Consciousness) creates (nirmiṇoti) a doubt (śaṅkām) which is an obstacle for the withdrawal of that (positive entity) (tad-upasaṁhāra-vighna-bhūtām), and (ca... ca) swallows (it --i.e. It swallows the doubt--) (grasate). (5) It digests (5... kalayati) the portion of positive entity (bhāva-bhāgam) (called) portion of swallowed doubt (grasta-śaṅkā-aṁśam) in Itself (ātmani) by means of the withdrawal or dissolution (upasaṁhāreṇa). (6) After that (6 tatas), (Consciousness) makes (kalayati) (Its) nature (sva-bhāvam eva) reach the condition of doer of withdrawal (upasaṁhartṛtvam) (by thinking:) "This (idam) form (rūpam) (is) mine (mama... iti api)". (7) Later (7 tatas), in the process of making (Its) nature be the doer of withdrawal (upasaṁhartṛ-sva-bhāva-kalane), (Consciousness) produces (kalayati) the abiding (avasthitim) of some positive entity (kasyacid bhāvasya) in the form of vāsanā or tendency (vāsanā-ātmanā), but (tu) another --lit. some-- (kasyacid) (reaches) the condition of being a remnant only as Consciousness (saṁvid-mātra-avaśeṣatām). (8) Then (8 tatas), inseparably from the (aforesaid) process of making (Its) nature (be the dower of withdrawal) (sva-rūpa-kalanā-nāntarīyakatvena eva), (Consciousness) manifests (kalayati) the group of instruments --Jñānendriya-s and Karmendriya-s-- (karaṇa-cakram). (9) After that (9 tatas), It also manifests (api kalayati) the lord of the instruments (karaṇa-īśvaram). (10) Afterward (10 tatas), (Consciousness) even manifests (api kalayati) the invented (kalpitam) mayic (māyīyam) (limited) perceiver --the limited subject-- (pramātṛ-rūpam). (11) It also manifests (11... api... kalayati) the limited subject (pramātāram) who delights in assuming an expansion (and) is intent on abandoning limitations (saṅkoca-tyāga-unmukha-vikāsa-grahaṇa-rasikam). (12) Later (12 tatas), (Consciousness) also manifests (api... kalayati) the (fully) expanded (vikasitam) nature (rūpam... iti). These (etāḥ) twelve (dvādaśa) mistresses (bhagavatyaḥ) of Consciousness (saṁvidaḥ) become manifested --lit. partaking of the emergence-- (udaya-bhāginyaḥ) with reference to (uddiśya) the limited subjects --i.e. the perceivers-- (pramātṝn) or (vā api) to (only) one (of them) (ekam), simultaneously (yugapad) (or) in sequence (krameṇa), (and) remain --lit. remaining-- (sthityā api) in pairs (dviśas), in triads (triśas), etc. (iti-ādi). (These mistresses) rotate (āvartamānāḥ) like a wheel (cakra-vat). They shine (bhāsamānāḥ) externally (bahis api) in regular progress as months, digits of the moon --a digit is one sixteenth of the moon's diameter--, signs of the zodiac, etc. (māsa-kalā-rāśi-ādi-krameṇa) or (vā), finally (antatas), in regular progress as pots, pieces of cloth, etc. (ghaṭa-paṭa-ādi-krameṇa api). They nourishe (puṣṇatyaḥ) the Freedom (svātantryam) of the Lord of the group (cakra-īśvarasya), (and) are addressed by means of the word "Śrīkālī-s" --lit. venerable Kālī-s-- (śrī-kālī-śabda-vācyāḥ)|

(The twelve Kālī-s perform "kalana". But what is "kalana"?). Kalana (kalanam ca) (is) motion (gatiḥ), projection (kṣepaḥ), knowledge (jñānam), enumeration (gaṇanam), making objects of enjoyment (bhogīkaraṇam), sound (śabdanam), and (ca) making (everything) dissolve in one's own Self (sva-ātma-layīkaraṇam)|

As venerable Guru Bhūtirāja (yad... śrī-bhūtirāja-guravaḥ) said (āhuḥ):

"Kālī (kālī) is subject to kalana (kalana-vaśatayā atha) due to projection (kṣepāt) and (ca) knowledge (jñānāt... iti) --the literal meaning may be confusing... to be more clear, She is called Kālī as She performs kalana, i.e. She projects and knows--..."||

This (eṣaḥ ca) meaning (of the word "Kālī") (arthaḥ) can be found --lit. visible-- (vīkṣyaḥ) in detail (vitatya) in (my Parātrīśikā)vivaraṇa (vivaraṇe) (and) in treatises, hymns, etc. (prakaraṇa-stotra-ādau) of my authorship (mad-viracite)|

That which is extremely secret (ati-rahasyam) is not to be proclaimed (na... khyāpyam) in only one place (ekatra). My Guru-s --lit. our Guru-s-- (asmad-guravaḥ) (also said that what is extremely secret) must not at all be hidden (na ca sarvathā gopyam iti hi)|

In this way (tad evam), what (yad... tad) has been said (uktam) (about) yāga, homa, etc. (yāga-homa-ādi) must be regarded (mantavyam) as only for such a Maheśvara --not the Great Lord of all, but the presiding deity of the embryo of Māyā-- (evaṁvidhe maheśvare eva)|

Everybody (sarve) certainly (hi) perceives (paśyanti) what is to be abandoned (heyam eva) (as well as) what is to be accepted --lit. what is at the stage "acceptable"-- (upādeya-bhūmi-rūpam), from Viṣṇu (viṣṇutas prabhṛti) to Śiva (śiva-antam), as Paramaśiva (paramaśivatayā). And (ca) that (tad) false viewpoint (mithyā-darśanam) is to be necessarily quitted (avaśya-tyājyam) by the yogī-s who are in pursuit of Anuttara --the Highest Reality-- (anuttara-yogibhiḥ iti). For that reason (tad-artham eva), (one can see) a great (mahān) enthusiasm (saṁrambhaḥ) in Vidyādhipati's Anubhavastotra (vidyādhipateḥ anubhavastotre). In such a group of five things (evaṁvidhe... pañcake), one by one (pratyekam), starting with yāga (yāga-ādau) and (ca) ending in Yoga (yoga-ante), (there are) manifold (bahuprakāram) establishments (nirūḍhiḥ) --i.e. there are many ways to be established in one's own essential nature--. Just as (yathā yathā) it is (bhavati), so (tathā eva) one should proceed or practice (ācaret). However (tu), one's own self --i.e. oneself-- (sva-ātmā) should not be afflicted (khedanīya), such as it is declared (iti uktam) in venerable Mālinīvijayottaratantra, etc. (śrī-pūrva-ādau), by the act of distinguishing between food to be eaten and to not be eaten, purity and impurity, etc. (bhakṣya-abhakṣya-śuddhi-aśuddhi-ādi-vivecanayā), (an act) which has nothing to do with the qualities of the thing (in question) (vastu-dharma-ujjhitayā) (but it rather is) essentially only imagination (kalpanā-mātra-sārayā). Purity (śuddhiḥ) is not at all (na hi) the nature (rūpam) of a thing (vastunaḥ) as it is the blue color (nīlatva-vat). (Why?) Because it --i.e. that thing-- has been prescribed to be impure (tasya eva aśuddhi-codanāt) elsewhere or on another occasion (anyatra). (For example,) as in the case of a gift (dānasya iva) (given) to someone who has been initiated (dīkṣitatve), if (ced) due to a precept (codanātaḥ) for it (tasya), that (tad) (is) "impure" (aśuddham iti) with respect to it --to that precept-- (tatra), (then) it is also the same (api tulyam) regarding another precept (codanā-antare). The other precept (codanā-antaram) (is therefore) unreal (asat) as it contradicts it --viz. as it contradicts the first precept-- (tad-bādhitatvāt). If (ced) (someone wants to argue) in this way (iti), (I say) "No" (na). In the case of the Śiva's precept (śiva-codanāyāḥ eva), I will say (later) (vakṣyāmaḥ) that (iti) it invalidates (other precepts) (bādhakatvam), (that) it is proven by reasoning (yukti-siddham) and (ca) (that) it has been proven in innumerable revealed scriptures such as Sarvajñānottaratantra, etc. (sarvajñānottara-ādi-ananta-āgama-siddham)|

Therefore (tasmāt), it has been proved that (iti siddham) the observance (niyamaḥ... saḥ), rule (vidhiḥ) or (vā... vā) prohibition (niṣedhaḥ), beginning from the Vedic scriptures (vaidikāt prabhṛti) —(or) which (yaḥ) has been even mentioned in the scriptures of the Supreme Lord such as Siddhāntatantra, Kulocchuṣmatantra, etc. (pārama-īśvara-siddhāntatantra-kulocchuṣma-ādi-śāstra-uktaḥ api)—, is (totally) useless (yāvat akiñcitkaraḥ eva) here (atra)|

It has been so expressed (tathā eva ca uktam) in venerable Mālinīvijayottaratantra, etc. (śrī-pūrva-ādau) (and) has been investigated (anveṣyam) in great detail (vitatya) in Tantrāloka (tantrālokāt)|

"The firm conviction (yaḥ niścayaḥ) of a limited being (paśu-janasya) (is as follows:) 'I am (asmi) dull (jaḍaḥ), I am (asmi) completely bound by actions (karma-sampāśitaḥ), I am (asmi) impure (malinaḥ), I am (asmi) moved by others (para-īritaḥ iti)'. (However,) by attaining a firm conviction which is contrary to the previous one --lit. other than this-- (etad-anya-dṛḍha-niścaya-lābha-siddhyā), he at once becomes (sadyas... bhavati) the Lord (patiḥ) who is Consciousness (cit-ātmā) (and) whose beautiful form is the universe (viśva-vapus)"||

"If (yathā yathā) such a (īdṛk) firm conviction (niścayaḥ) is attained (āpyate), then (tathā) the supreme Yogī should always take care of it --such a firm conviction should be constantly attended-- (avadheyam para-yoginā sadā). He must not remain doubtful (na... viśaṅkitavyam) due to a viewpoint (dṛśā) which is devoid of the real nature or essence of the things (vastu-yāthātmya-vihīnayā), (or) due to the teachings of materialists or fools --lit. due to the groups of injunctions of children-- (śiśu-deśanā-gaṇaiḥ)"||

Without a global explanation yet

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