Trikamukhyamatāni (Trikamukhyamatani)

A Trika Shaivizmus fő tételei

 Introduction

The present writing deals with the basic teachings of glorious Trika Shaivism. It is a short text acting like a good introduction for all people who wish divine Knowledge and Liberation. I wrote it in verse (non-strict Āryā and Āryāgīti meters). By ‘non-strict’ I mean that I meet the requirements for the numbers of mātrā-s or syllabic instants in each of the mātrāgaṇa-s (groups of 4 syllabic instants) as well as the total number of mātrā-s per quarter. Anyway, for the sake of more flexibility, I am not meeting the extra requirements (e.g. that the odd-numbered mātrāgaṇa-s cannot include ja-gaṇa, i.e. the combination: 1 + 2 + 1 mātrā-s). OK, Sanskrit prosody is very complex and the area of scholars. With knowing this it is more than enough for the average reader.

One of the tacit tenets of Trika Shaivism is that, being Tantric, Trika Shaivism is not requiring people to abandon family, job, house, city, etc. in order to get Liberation from bondage. What is bondage after all? It is the constant limitation regarding Fullness. A person in bondage does not feel Full, and for this reason, he is all the time wandering around in this world in search of elusive happiness. Liberation from bondage means the return of Fullness.

The 64 Tantra-s Trika Shaivism is based on appeared at the beginning of Satyayuga (near four million years ago). But Trika, as a whole, appeared thanks to the strenuous work of eminent Abhinavagupta. It was him who joined the four separate schools of non-dualistic Shaivism into one solid system. That happened around one thousand years ago.

With reference to the structure of the present text, now I will briefly explain its contents by means of a synthetic analysis:

Twelve stanzas about the Temple of Truth

• (1-12) It is a short poetry where I call Trika Shaivism the Temple of Truth. In the process I mention some important points of this philosophical system, its main exponents and a little history.

Twenty-five main tenets of Trika Shaivism

• (1) Parabhairava (Supreme Bhairava) is one Self. There are not multiple selves.
• (2-5) Paramaśiva (Parabhairava) is composed of Śiva and Śakti. Śiva is also called Prakāśa (omnipresent Light) and Śakti is also called Vimarśa (Awareness of that Light). Despite the separate description, there is no difference between Śiva and Śakti.
• (6) Not only Paramaśiva (Parabhairava) is Free but also ‘nara’ (the limited individual) is.
• (7-8) But nara experiences bondage because of internal mala or impurity which arises from Parabhairava. Therefore, it is Parabhairava Himself who becomes nara.
• (9) The luminous Lord is the possessor of five Powers.
• (10) When nara or limited individual realizes that he is Parabhairava, mala is eliminated, or else, one could say that when mala is eliminated, nara realizes that he is Parabhairava.
• (11) Nara manifests the universe like a garland or a rosary for japa around his neck.
• (12) This universe arises from Śakti, i.e. from the Joy of Parabhairava and not from sorrow.
• (13) Understanding that the mind is inherently Śakti is encouraged.
• (14-15) As a king needs a proper seat, so the mind cannot sit on objects, figuratively speaking. The mind becomes permanently Joyful by only merging into Parabhairava. This is Liberation.
• (16) When there are vikalpa-s (mental fluctuations), there is bondage; when there are no vikalpa-s, there is Liberation.
• (17-18) Parabhairava is not at all a void but Consciousness in Absolute Freedom. He looks like a void to the undeserving ones only.
• (19) Trika Shaivism has its roots in the 64 Bhairavatantra-s along with Śivasūtra-s. The rest of scriptures are just an expansion of it.
• (20) Trika Shaivism affirms that Liberation is here and now and not after reaching some world of Śiva.
• (21-23) There are three means in Trika Shaivism: Śāmbhavopāya, Śāktopāya and Āṇavopāya. In the first one there is absence of vikalpa-s, in the second one there is concentration on I-consciousness and in the third one there is all the rest.
• (24-25) In Trika Shaivism, Liberation is full of Consciousness and Bliss. After Liberation the Great Yogī sees the things such as they are, i.e. as Consciousness and Bliss.

A kind of epilogue

• (26-27) And this is the end of the text written by me, through a sincere devotion for Parabhairava, in the form of a short poetry. May all the good spiritual aspirants experience the highest delight.

Concluding stanza

The work called ‘Main tenets of Trika Shaivism’ is totally finished! My goal is always to elevate so many people as possible. They do not need to live in bondage. There is no ‘organic’ reason for that. All the happiness they are trying to get from outside is right inside their hearts. Trika Shaivism is the key to open this Great Treasure of the Heart. Consequently, this short text is always for the welfare of all those people who want to leave their limitations behind and embrace real Freedom.

For an extensive explanation of Trikamukhyamatāni, you have two options:

Buy my book on Amazon.com. Also on: Barnes & Noble, Ebay, Booklooker, Betterworldbooks, MercadoLibre, and many more (search "gabriel pradiipaka" on all those websites).

If you cannot buy it for some reason, watch for free my videos on YouTube in the Trikamukhyamatāni playlist. Through these videos I explain at length the Trikamukhyamatāni by systematically following the afore-said book.

Now read Trikamukhyamatāni 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.

fel

 Trikamukhyamatāni

त्रिकमुख्यमतानि

सत्यमन्दिरद्वादशकम्

परमशिवस्यस्वातन्त्र्यभावितस्त्रिकमुख्यमतानि खलु।
विरचितुमहं प्रवर्ते निश्चलया सर्वेशभक्त्या॥१॥

द्वैतैर्दृष्टिभिरधिवासिते जगत्यस्मिनप्रसिद्धं त्रिकम्।
एतत्प्रश्नं साधयितुं विरचयामि ग्रन्थमहम्॥२॥

त्रिकं त्रिविधं शिवशक्तिनररूपशासनत्वादस्य परायाः।
परापरायायपरायाश्चोपाध्यभिसम्बन्धव्याख्यात्वात्॥३॥

अभिनवगुप्तो वसुगुप्तः सोमानन्द उत्पलः क्षेम एव।
श्रीमत्त्रिकप्रमुख्यबुधास्ते पञ्चातिदृढस्थूणा नूनम्॥४॥

सत्यस्य मन्दिरधरास्तेषां श्रीदुर्वासस आदत्तेषु हि।
अद्वैतचतुष्षष्टिप्रशंस्यभैरवतन्त्रेषु शम्भुकृतेषु॥५॥

अन्तर्गतविज्ञानसुदृढभूम्यां स्था असंशयमधोभागाः।
तेषां च शङ्कवस्तद्बुधपरमज्ञानेन सबलीकृता वै॥६॥

पञ्चातिसुन्दरस्थूणानामेवामूषां शीर्षाण्येषाम्।
मोक्षस्य महाविभवेन भूषितास्तावद्योऽवलम्बते च हि॥७॥

स्थूणाशीर्षाणि दीर्घचतुरश्रो भागो भवनस्यास्मिनेव।
अन्यबुधानां नामानि परमशिवेन तष्टानि निश्चितमेव॥८॥

त्र्यम्बकनाथो लक्ष्मणगुप्तश्च कल्लटः शम्भुर्भास्करश्च।
अभिनवगुप्तविशेषश्च रामकण्ठो वरदश्चेत्यादीनि हि॥९॥

ये सर्वे भक्ताः सर्वस्यैव च स्वभावाविद्यारुद्धाः।
सत्स्वातन्त्र्यं च प्राप्तुं सत्यमन्दिराभिगमेनोत्सुका हि॥१०॥

तेभ्योऽत्रैतत्सुग्रन्थरूपेण बाढमस्येषद्दर्शनमपि।
आप्तुं शक्न्वन्ति ते यथा चाशेषास्वादो रसिकोत्तमस्य॥११॥

अन्नस्यात्यल्पांसेऽप्यस्य तथा चैव त्रिकस्य सर्वस्वादः।
शिवभक्त्या रचित एतदल्पग्रन्थे भोक्तुं शक्यत एव हि॥१२॥

अधुना त्रिकमुख्यमतानि।

परभैरवश्च विश्वात्मैव न नानात्मानो यथैव देवी।
द्वैताख्या दृष्ट्यां निर्बध्नात्येवापि तु परमात्मैकाकी॥१॥

सः परमशिवः शिवशक्तिमयः शक्तिश्चाहंविमर्श एव च।
नामत एव स्वशक्तितस्तु शिवो वेत्ति हि स्वसुप्रभसत्ताम्॥२॥

शिवः प्रकाशपरिकीर्तितश्च विशेषकलानुसारेण नाम।
शक्तिश्च विमर्शोक्ता परिभाषादृष्त्या श्रीत्रिकशास्त्रेष्वपि॥३॥

एष प्रकाश इत्थं ज्योतिः सर्वत्र व्यापकं विमर्शः।
तज्ज्योतिषश्च वै चेतनत्वमेव महायोग्यनुरूपतोऽपि॥४॥

शिवस्य शक्त्या न विशेषस्ते तत्तापाग्नीव केवलमस्मात्।
अध्यायार्थाय पृथक्तु व्याक्रियेत एवात्र च नहि विमतिः॥५॥

परमशिवश्च स्वतन्त्र एवाशेषं नानात्माभावत्वात्।
नरोऽपि तेनैक्यं सम्प्राप्तः परमेश्वरवत्स्वच्छन्दः सः॥६॥

नरः पुनर्बन्धमनुभवति वस्तुतो मलेन मलमिदं परन्तु।
नैव नरस्य बहिर्गतमप्यत्र च विषये सन्देहो नास्ति हि॥७॥

स्पाष्टार्थतः परमेश्वर एव मायाशक्त्या नरो खलु भवति।
ततो मलमिदं सर्वमिव श्रीपरभैरवात्समुत्पद्यते तु॥८॥

शिव एव नाक्रियो हि पुरोक्तवदपि त्वहन्तात्मशक्तियुक्तः।
सः श्रीमत्पञ्चशक्तियुतः समासत एष च सुप्रभभगवान्॥९॥

परभैरवेन सहजैक्यं गृह्णाने नरे च भन्दनकारि तु।
मलं गतमेव निवृत्तितां शाश्वतं विलोमक्रमेण वा वै॥१०॥

यतो नरः परमेशात्मा सारतस्ततः सृजति जगत्सर्वम्।
स स्वग्रीवेऽतिसुगन्धिस्रक्वदेव जपमालेवाथवा हि॥११॥

यज्जगदिदं परभैरवाहंविमशात्मकशक्तिस्फरणमेव।
तच्छ्रीमहेश्वराविरतानन्दादुत्थितं न तु शोकतः किल॥१२॥

चित्तं यस्माच्छक्त्यात्मकं क्रमेणैव च सङ्कोचानन्तरम्।
तस्मात्तु चित्तसम्बोधः शक्तिरूपवत्प्रोत्साहित एव हि॥१३॥

यथा च राजा सुखितां न प्राप्तोऽयोग्यासन एवोपविश्य।
तथैव चित्तं नाह्लादतां व्रजितमर्थान् भुक्त्वा निश्चितं तु॥१४॥

तत एव च चित्तं परमानन्दतामितं केवलं यदैव हि।
परमशिवविलीनं तु त्रिकेऽपि तत्तावन्मुक्तिर्मोक्षो वा॥१५॥

विकल्पसमुदयतोऽनन्तदुःखमयबन्धोऽदर्शयदात्मानम्।
विकल्पनिखिलनिवृत्तेरनन्तनिर्वृतिमयमुक्तिः प्रभविष्यति॥१६॥

परभैरव एव नैव शून्यं परशासनैर्हि यथोपदिष्टम्।
अपि त्वनिवारणीयेच्छात्मस्वातन्त्र्याकीर्णः परमात्मा॥१७॥

तच्छक्तिपातरूपानुग्रहशून्यानां च यथा शून्यमेव।
परभैरवः प्रतिभाति तस्मिन् ह्यन्तरतमरूपेऽर्थाभावात्॥१८॥

भैरवतन्त्रशिवसूत्रदृढमूलं श्रीमत्त्रिकदर्शनमेव तु।
शास्त्राणि च शिष्टान्यस्यावश्यं विस्तारः स्पन्दाद्यानि च॥१९॥

योगिनि शिवलोक एव कस्मिम्श्चिदागते श्रीत्रिकानुरूपम्।
मुक्तिर्न वर्तते मुक्तिरिहाधुनेश्वरव्यापकरूपत्वात्॥२०॥

यद्यप्यन्ते मुक्तिर्परमेश्वरस्य वरो महायोगिने तु।
श्रीमत्त्रिक एव तथापि शाम्भवः शाक्त आणव इति विवृताश्च॥२१॥

इच्छोपायाभिहितश्च शाम्भवोपायो ज्ञानोपायाख्यः।
शाक्तोपायस्त्वाणवोपायः पुनरपि क्रियोपायाह्वः॥२२॥

इच्छोपाये हि निर्विकल्पत्वं ज्ञानोपाये चावधानम्।
अहंविमर्शेऽपि च क्रियोपायेऽसन्देहं शेषं सर्वम्॥२३॥

त्रिके चिदानन्दाढ्यैव च मुक्तिः सदिति महेश्वरसारत्वात्।
यथान्यविशेषमपि नोच्येत पृथगेतदुपदेशः स्मर्येत हि॥२४॥

मोक्षानन्तरमर्थानि महायोगीक्षते यथेमान्येव च।
परमार्थतो भवन्ति हि न तु पूर्ववत्कुसृत्यां निर्दयबन्धे॥२५॥

एतच्च पर्यवसानमस्य ग्रन्थस्य तु यत्र हि सर्वेषाम्।
सुसाधकानामामोदायैव ख्यातस्य त्रिकशासनस्य॥२६॥

मुख्यमतानां सङ्क्षेपः परमशिवे सर्वजगतो महेशे।
रसमयया भक्त्यैव मया विरचितो यथा लघुकाव्यमिति शिवम्॥२७॥

कृतिस्त्रिकमुख्यमताभिधा श्रीमुक्तानन्दवशस्य हि।
गब्रिएल्प्रदीपकाख्यस्य गुरोर्मधुमध्येऽपि समापन्नैव च॥

Trikamukhyamatāni

Satyamandiradvādaśakam

Paramaśivasyasvātantryabhāvitastrikamukhyamatāni khalu|
Viracitumahaṁ pravarte niścalayā sarveśabhaktyā||1||

Dvaitairdṛṣṭibhiradhivāsite jagatyasminaprasiddhaṁ trikam|
Etatpraśnaṁ sādhayituṁ viracayāmi granthamaham||2||

Trikaṁ trividhaṁ śivaśaktinararūpaśāsanatvādasya parāyāḥ|
Parāparāyāyaparāyāścopādhyabhisambandhavyākhyātvāt||3||

Abhinavagupto vasuguptaḥ somānanda utpalaḥ kṣema eva|
Śrīmattrikapramukhyabudhāste pañcātidṛḍhasthūṇā nūnam||4||

Satyasya mandiradharāsteṣāṁ śrīdurvāsasa ādatteṣu hi|
Advaitacatuṣṣaṣṭipraśaṁsyabhairavatantreṣu śambhukṛteṣu||5||

Antargatavijñānasudṛḍhabhūmyāṁ sthā asaṁśayamadhobhāgāḥ|
Teṣāṁ ca śaṅkavastadbudhaparamajñānena sabalīkṛtā vai||6||

Pañcātisundarasthūṇānāmevāmūṣāṁ śīrṣāṇyeṣām|
Mokṣasya mahāvibhavena bhūṣitāstāvadyo'valambate ca hi||7||

Sthūṇāśīrṣāṇi dīrghacaturaśro bhāgo bhavanasyāsmineva|
Anyabudhānāṁ nāmāni paramaśivena taṣṭāni niścitameva||8||

Tryambakanātho lakṣmaṇaguptaśca kallaṭaḥ śambhurbhāskaraśca|
Abhinavaguptaviśeṣaśca rāmakaṇṭho varadaścetyādīni hi||9||

Ye sarve bhaktāḥ sarvasyaiva ca svabhāvāvidyāruddhāḥ|
Satsvātantryaṁ ca prāptuṁ satyamandirābhigamenotsukā hi||10||

Tebhyo'traitatsugrantharūpeṇa bāḍhamasyeṣaddarśanamapi|
Āptuṁ śaknvanti te yathā cāśeṣāsvādo rasikottamasya||11||

Annasyātyalpāṁse'pyasya tathā caiva trikasya sarvasvādaḥ|
Śivabhaktyā racita etadalpagranthe bhoktuṁ śakyata eva hi||12||

Adhunā trikamukhyamatāni|

Parabhairavaśca viśvātmaiva na nānātmāno yathaiva devī|
Dvaitākhyā dṛṣṭyāṁ nirbadhnātyevāpi tu paramātmaikākī||1||

Saḥ paramaśivaḥ śivaśaktimayaḥ śaktiścāhaṁvimarśa eva ca|
Nāmata eva svaśaktitastu śivo vetti hi svasuprabhasattām||2||

Śivaḥ prakāśaparikīrtitaśca viśeṣakalānusāreṇa nāma|
Śaktiśca vimarśoktā paribhāṣādṛṣtyā śrītrikaśāstreṣvapi||3||

Eṣa prakāśa itthaṁ jyotiḥ sarvatra vyāpakaṁ vimarśaḥ|
Tajjyotiṣaśca vai cetanatvameva mahāyogyanurūpato'pi||4||

Śivasya śaktyā na viśeṣaste tattāpāgnīva kevalamasmāt|
Adhyāyārthāya pṛthaktu vyākriyeta evātra ca nahi vimatiḥ||5||

Paramaśivaśca svatantra evāśeṣaṁ nānātmābhāvatvāt|
Naro'pi tenaikyaṁ samprāptaḥ parameśvaravatsvacchandaḥ saḥ||6||

Naraḥ punarbandhamanubhavati vastuto malena malamidaṁ parantu|
Naiva narasya bahirgatamapyatra ca viṣaye sandeho nāsti hi||7||

Spāṣṭārthataḥ parameśvara eva māyāśaktyā naro khalu bhavati|
Tato malamidaṁ sarvamiva śrīparabhairavātsamutpadyate tu||8||

Śiva eva nākriyo hi puroktavadapi tvahantātmaśaktiyuktaḥ|
Saḥ śrīmatpañcaśaktiyutaḥ samāsata eṣa ca suprabhabhagavān||9||

Parabhairavena sahajaikyaṁ gṛhṇāne nare ca bhandanakāri tu|
Malaṁ gatameva nivṛttitāṁ śāśvataṁ vilomakrameṇa vā vai||10||

Yato naraḥ parameśātmā sāratastataḥ sṛjati jagatsarvam|
Sa svagrīve'tisugandhisrakvadeva japamālevāthavā hi||11||

Yajjagadidaṁ parabhairavāhaṁvimaśātmakaśaktispharaṇameva|
Tacchrīmaheśvarāviratānandādutthitaṁ na tu śokataḥ kila||12||

Cittaṁ yasmācchaktyātmakaṁ krameṇaiva ca saṅkocānantaram|
Tasmāttu cittasambodhaḥ śaktirūpavatprotsāhita eva hi||13||

Yathā ca rājā sukhitāṁ na prāpto'yogyāsana evopaviśya|
Tathaiva cittaṁ nāhlādatāṁ vrajitamarthān bhuktvā niścitaṁ tu||14||

Tata eva ca cittaṁ paramānandatāmitaṁ kevalaṁ yadaiva hi|
Paramaśivavilīnaṁ tu trike'pi tattāvanmuktirmokṣo vā||15||

Vikalpasamudayato'nantaduḥkhamayabandho'darśayadātmānam|
Vikalpanikhilanivṛtteranantanirvṛtimayamuktiḥ prabhaviṣyati||16||

Parabhairava eva naiva śūnyaṁ paraśāsanairhi yathopadiṣṭam|
Api tvanivāraṇīyecchātmasvātantryākīrṇaḥ paramātmā||17||

Tacchaktipātarūpānugrahaśūnyānāṁ ca yathā śūnyameva|
Parabhairavaḥ pratibhāti tasmin hyantaratamarūpe'rthābhāvāt||18||

Bhairavatantraśivasūtradṛḍhamūlaṁ śrīmattrikadarśanameva tu|
Śāstrāṇi ca śiṣṭānyasyāvaśyaṁ vistāraḥ spandādyāni ca||19||

Yogini śivaloka eva kasmim̐ścidāgate śrītrikānurūpam|
Muktirna vartate muktirihādhuneśvaravyāpakarūpatvāt||20||

Yadyapyante muktirparameśvarasya varo mahāyogine tu|
Śrīmattrika eva tathāpi śāmbhavaḥ śākta āṇava iti vivṛtāśca||21||

Icchopāyābhihitaśca śāmbhavopāyo jñānopāyākhyaḥ|
Śāktopāyastvāṇavopāyaḥ punarapi kriyopāyāhvaḥ||22||

Icchopāye hi nirvikalpatvaṁ jñānopāye cāvadhānam|
Ahaṁvimarśe'pi ca kriyopāye'sandehaṁ śeṣaṁ sarvam||23||

Trike cidānandāḍhyaiva ca muktiḥ saditi maheśvarasāratvāt|
Yathānyaviśeṣamapi nocyeta pṛthagetadupadeśaḥ smaryeta hi||24||

Mokṣānantaramarthāni mahāyogīkṣate yathemānyeva ca|
Paramārthato bhavanti hi na tu pūrvavatkusṛtyāṁ nirdayabandhe||25||

Etacca paryavasānamasya granthasya tu yatra hi sarveṣām|
Susādhakānāmāmodāyaiva khyātasya trikaśāsanasya||26||

Mukhyamatānāṁ saṅkṣepaḥ paramaśive sarvajagato maheśe|
Rasamayayā bhaktyaiva mayā viracito yathā laghukāvyamiti śivam||27||

Kṛtistrikamukhyamatābhidhā śrīmuktānandavaśasya hi|
Gabrielpradīpakākhyasya gurormadhumadhye'pi samāpannaiva ca||

Main tenets of Trika Shaivism (trika-mukhya-matāni)

Twelve stanzas about the Temple of Truth (satya-mandira-dvādaśakam)

Inspired by the Absolute Freedom (svātantrya-bhāvitaḥ) of Paramaśiva (parama-śivasya), I (aham) proceed (pravarte) to write (viracitum) the main tenets of Trika Shaivism (trika-mukhya-matāni khalu) with unshakable devotion for the Lord of all (niścalayā sarva-īśa-bhaktyā)||1||

In this world perfumed by the dualistic viewpoints (dvaitaiḥ dṛṣṭibhiḥ adhivāsite jagati asmin), Trika Shaivism (trikam) is not generally known (aprasiddham). To solve (sādhayitum) this problem (etad-praśnam), I (aham) am composing (viracayāmi) the book (grantham)||2||

Trika (trikam) (is) triple (trividham) since it teaches about the nature of Śiva —the Lord—, Śakti —the Power of the Lord—, and nara —the limited being— (śiva-śakti-nara-rūpa-śāsanatvāt asya), and (ca) since it explains the relationship and peculiar characteristic (asya... upādhi-abhisambandha-vyākhyātvāt) of Parā —Supreme— (parāyāḥ), of Parāparā —Supreme-nonSupreme— (parā-aparāyāḥ) and (ca) of Aparā —nonSupreme— (aparāyāḥ)||3||

Abhinavagupta (abhinavaguptaḥ), Vasugupta (vasuguptaḥ), Somānanda (somānandaḥ), Utpaladeva (utpalaḥ) (and) Kṣemarāja (kṣemaḥ eva) (are) the main sages of glorious Trika Shaivism (śrīmat-trika-pramukhya-budhāḥ).
They (te) (are) certainly (nūnam) the five extremely firm columns (pañca-atidṛḍha-sthūṇāḥ) supporting the Temple (mandira-dharāḥ) of Truth (satyasya).
Their (teṣām) bases (adhobhāgāḥ) are doubtless resting (sthāḥ asaṁśayam) on the very firm ground of the Wisdom contained (antargata-vijñāna-sudṛḍha-bhūmyām) in the non-dualistic sixty-four praiseworthy Bhairavatantra-s (advaita-catuṣṣaṣṭi-praśaṁsya-bhairavatantreṣu) composed by Śambhu (śambhukṛteṣu) (and) received (ādatteṣu hi) from venerable Durvāsās (śrī-durvāsasaḥ).
And (ca) their (teṣām) shafts (śaṅkavaḥ) are strengthened (sabalīkṛtāḥ vai) by the Supreme Knowledge of those sages (tad-budha-parama-jñānena).
(And) the capitals (śīrṣāṇi) of those five very beautiful columns (pañca-atisundara-sthūṇānām eva amūṣām) are indeed decorated (bhūṣitāḥ tāvad) with the Great Glory (mahā-vibhavena) of their Liberation (eṣām mokṣasya).
And (ca) on the rectangular portion (dīrghacaturaśraḥ bhāgaḥ... asmin eva) which (yaḥ) rests (avalambate... hi) upon the capitals of the columns (sthūṇā-śīrṣāṇi) of the Temple (bhavanasya) —i.e. 'the frieze'—, the names (nāmāni) of other sages (anya-budhānām) have definitely been carved (taṣṭāni niścitam eva) by Paramaśiva (paramaśivena):
'Tryambakanātha (tryambakanāthaḥ), Lakṣmaṇagupta (lakṣmaṇaguptaḥ), Kallaṭa (kallaṭaḥ), Śambhunātha (śambhuḥ), Bhāskara (bhāskaraḥ), Abhinavaguptaviśeṣa (abhinavagupta-viśeṣaḥ), Rāmakaṇṭha (rāmakaṇṭhaḥ), and (ca... ca... ca... ca) Varadarāja (varadaḥ), etc. (iti-ādīni hi)'||4-9||

For all (sarve... tebhyaḥ) the devotees (bhaktāḥ) who (ye), besieged by ignorance about the essential nature (svabhāva-avidyā-ruddhāḥ) of everything (sarvasya eva ca), are indeed eager (utsukāḥ hi) to visit the Temple of Truth (satya-mandira-abhigamena) in order to obtain (prāptum) real Freedom (sat-svātantryam ca), here (atra) they (te) can (śaknvanti) get (āptum) a glimpse (īṣaddarśanam api) of It (asya) in the form of this good book (etad-su-grantha-rūpeṇa bāḍham).
Just as (yathā ca) the full flavor (aśeṣa-āsvādaḥ) of the most exquisite food (rasika-uttamasya annasya) (is) even (api) in a very small portion (ati-alpa-aṁse) of it (asya), so (tathā ca eva) the whole taste (sarva-svādaḥ) of Trika Shaivism (trikasya) can (śakyate eva hi) be enjoyed (bhoktum) in this small book (etad-alpa-granthe) written (racite) through devotion to Śiva (śiva-bhaktyā)||10-12||

Now (adhunā), the main tenets of Trika Shaivism (trika-mukhya-matāni)|

Parabhairava (para-bhairavaḥ ca) (is) the Self of the universe (viśva-ātmā eva). There are not (na) multiple selves (nānā-ātmānaḥ), as (yathā eva) the goddess (devī) called 'duality' (dvaita-ākhyā) insists on (nirbadhnāti eva) showing (dṛṣṭyām), but rather (api tu) a solitary (ekākī) Supreme Self (parama-ātmā)||1||

He (saḥ) —Paramaśiva (paramaśivaḥ)— consists of Śiva and Śakti (śiva-śakti-mayaḥ), and (ca) Śakti (śaktiḥ) (is) certainly (eva ca) I-consciousness (ahaṁ-vimarśaḥ), namely (nāmatas eva), through His own Śakti (sva-śaktitaḥ) indeed (tu), Śiva (śivaḥ) knows (vetti hi) His radiant Existence (sva-suprabha-sattām)||2||

In the scriptures of venerable Trika Shaivism (śrī-trika-śāstreṣu api), Śiva (śivaḥ) is technically called Prakāśa (prakāśa-parikīrtitaḥ ca viśeṣakalānusāreṇa) truly (nāma), and (ca) Śakti (śaktiḥ), from a technical viewpoint (paribhāṣā-dṛṣtyā), is called Vimarśa (vimarśa-uktā)||3||

Thus (ittham), according to the Great Yogī-s (mahā-yogi-anurūpatas api), this (eṣaḥ) Prakāśa (prakāśaḥ) (is) Light (jyotis) which pervades (vyāpakam) everywhere (sarvatra), (and) Vimarśa (vimarśaḥ) (is) certainly (ca vai) Awareness (cetanatvam eva) of that Light (tad-jyotiṣaḥ)||4||

There is no difference (na viśeṣaḥ) between Śiva and Śakti (śivasya śaktyāḥ). They (te) (are) like (iva) fire and its heat (tad-tāpa-agnī). For this reason (asmāt), they are explained (vyākriyete eva) separately (pṛthak tu) only (kevalam) for the sake of studying (them) (adhyāya-arthāya), and (ca) there is no (nahi) discrepancy of opinion (vimatiḥ) about this (atra)||5||

Paramaśiva (paramaśivaḥ ca) (is) totally (aśeṣam) Free (svatantraḥ eva). Since there are no multiple selves (nānā-ātma-abhāvatvāt), nara or the limited individual (naraḥ... saḥ), being one (aikyam samprāptaḥ) with Him (tena), (is) Free (svacchandaḥ) like the Supreme Lord (parama-īśvara-vat)||6||

However (punar), the limited individual (naraḥ) experiences (anubhavati) bondage (bandham) due to mala or impurity (malena) really (vastutas). Nevertheless (parantu), this (idam) mala or impurity (malam) is not at all (na eva) outside (bahirgatam api) the limited individual (narasya), and (ca) there is no (na asti hi) doubt (sandehaḥ) about this topic (atra... viṣaye)||7||

In express terms (spāṣṭa-arthataḥ), the Supreme Lord (parama-īśvaraḥ) Himself (eva), by means of Māyāśakti (māyā-śaktyā), becomes (bhavati) the limited individual (naraḥ) indeed (khalu). Therefore (tatas), this (idam) mala or impurity (malam), like (iva) everything (else) (sarvam), arises (samutpadyate tu) from glorious Parabhairava (śrī-parabhairavāt)||8||

As has been declared before (purā-ukta-vat), Śiva (śivaḥ) Himself (eva) is doubtless not (na... hi) inactive (akriyaḥ) but rather (api tu) endowed with Śakti that is (His) I-consciousness (ahantā-ātma-śakti-yuktaḥ saḥ). In short (samāsatas), this (eṣaḥ ca) very luminous Lord (suprabha-bhagavān) is furnished with the venerable and beautiful five Powers (śrīmat-pañca-śakti-yutaḥ)||9||

When the limited individual realizes (his) natural unity with Parabhairava (parabhairavena sahaja-aikyam gṛhṇāne nare ca), mala or impurity (malam) —the one bringing about bondage (bhandana-kāri tu)— disappears (gatam eva nivṛttitām) forever (śāśvatam), or (vā) vice versa (vilomakrameṇa... vai)||10||

Since (yatas) the limited individual (naraḥ) is essentially the Supreme Lord (parama-īśa-ātmā sāratas), therefore (tatas) he (saḥ) manifests (sṛjati) the entire (sarvam) universe (jagat) like a very fragrant garland (ati-sugandhi-srak-vat eva) or (athavā hi) like a rosary for japa (japa-mālā iva) around his neck (sva-grīve)||11||

As (yad) this (idam) universe (jagat) (is) the throbbing expansion of Śakti, that is the I-consciousness of Parabhairava (parabhairava-ahaṁ-vimaśa-ātmaka-śakti-spharaṇam eva), therefore (tad), it arises from the incessant Joy of venerable Great Lord (śrī-mahā-īśvara-avirata-ānandāt utthitam), and not (na tu) from sorrow (śokataḥ) indeed (kila)||12||

Since (yasmāt) mind (cittam) is Śakti (śakti-ātmakam) after successive contractions (krameṇa eva ca saṅkoca-anantaram), therefore (tasmāt tu) understanding the mind (citta-sambodhaḥ) as a form of Śakti (śakti-rūpa-vat) is encouraged (protsāhitaḥ eva hi)||13||

Just as (yathā ca) a king (rājā) does not find happiness (sukhitām na prāptaḥ) in sitting (upaviśya) on an inadequate seat (ayogya-āsane eva), so (tathā eva) the mind (cittam) cannot definitely find happiness (na āhlādatām vrajitam... niścitaṁ tu) in enjoying (bhuktvā) objects (arthān)||14||

For that very reason (tatas eva ca), the mind (cittam) can find Supreme Joy (parama-ānandatām itam) only (kevalam) when (yadā eva hi) it is dissolved in Paramaśiva (paramaśiva-vilīnam tu). In Trika Shaivism (trike api), that (tad) (is) truly (tāvat) Liberation (muktiḥ) or (vā) Emancipation (mokṣaḥ)||15||

From the emergence of vikalpa-s --mental fluctuations-- (vikalpa-samudayatas), did appear (a darśayat ātmānam) bondage full of infinite pain (ananta-duḥkha-maya-bandhaḥ); from the total disappearance of vikalpa-s (vikalpa-nikhila-nivṛtteḥ), will appear (prabhaviṣyati) Liberation full of infinite Joy (ananta-nirvṛti-maya-muktiḥ)||16||

Parabhairava (parabhairavaḥ) Himself (eva) is not at all (na eva) a void (śūnyam) as (yathā) pointed out (upadiṣṭam) by other doctrines (para-śāsanaiḥ hi), but rather (api tu) a Supreme Self (parama-ātmā) full of Absolute Freedom consisting in irresistible Will (anivāraṇīya-icchā-ātma-svātantrya-ākīrṇaḥ)||17||

Parabhairava (parabhairavaḥ) looks (pratibhāti) like (yathā) a void (śūnyam eva) to the ones devoid of His Grace in the form of Śaktipāta --descent of Power-- (tad-śakti-pāta-rūpa-anugraha-śūnyānām ca) because in Him —in His innermost nature— there are no objects (tasmin hi antaratama-rūpe artha-abhāvāt)||18||

Venerable Trika philosophy (śrīmat-trika-darśanam eva tu) is firmly rooted in (sixty-four) Bhairavatantra-s and Śivasūtra-s (bhairavatantra-śivasūtra-dṛḍha-mūlam), while (ca) the remaining (śiṣṭāni) scriptures (śāstrāṇi) —(such as) Spandakārikā-s, etc. (spanda-ādyāni ca)— (are) an expansion (vistāraḥ) of it --of Bhairavatantra-s and Śivasūtra-s-- (asya) indeed (āvaśyam)||19||

According to venerable Trika Shaivism (śrī-trika-anurūpam), Liberation (muktiḥ) does not (na) take place (vartate) when the yogī arrives at some world of Śiva (yogini śiva-loke eva kasmim̐ścid āgate). Liberation (muktiḥ) (is) here (iha) (and) now (adhunā) due to the all-pervading nature of the Lord (īśvara-vyāpaka-rūpatvāt)||20||

Although (yadi api) Liberation (muktiḥ) in the end (ante) (is) certainly (tu) the boon (varaḥ) of the Supreme Lord (parama-īśvarasya) for the great Yogī (mahā-yogine), even so (tathā api), in venerable Trika (śrīmat-trike eva), 'Śāmbhavopāya, Śāktopāya (and) Āṇavopāya' (śāmbhavaḥ śāktaḥ āṇavaḥ iti) are explained (vivṛtāḥ ca)||21||

Śāmbhavopāya (śāmbhava-upāyaḥ) is also known as Icchopāya (icchā-upāya-abhihitaḥ ca), Śāktopāya (śākta-upāyaḥ tu) is (also) named Jñānopāya (jñāna-upāya-ākhyaḥ), (and finally) Āṇavopāya (āṇava-upāyaḥ) is also called Kriyopāya (punar api kriyā-upāya-āhvaḥ)||22||

In Icchopāya (icchopāye hi) (there is) absence of vikalpa-s --mental fluctuations-- (nirvikalpatvam), in Jñānopāya (jñānopāye ca) (there is) attention (avadhānam) to I-consciousness (ahaṁ-vimarśe), and (api ca) in Kriyopāya (kriyopāye) (there is) undoubtedly (asandeham) all (sarvam) the rest (śeṣam)||23||

In Trika Shaivism (trike), Liberation (muktiḥ) is replete with Consciousness and Bliss (cit-ānanda-āḍhyā eva ca). 'Sat' --Existence-- (sat iti), since It is the Essence of the Great Lord (mahā-īśvara-sāratvāt), should not be mentioned (na ucyeta) separately (pṛthak) as (yathā) another attribute (anya-viśeṣam api). This (etad) teaching (upadeśaḥ) should be remembered (smaryeta hi)!||24||

Immediately after Liberation (mokṣa-anantaram), the Great Yogī (mahā-yogī) perceives (īkṣate) the things (arthāni) as (yathā) they (imāni eva ca) really (paramārthatas) are (bhavanti hi), and not (na tu) as before (pūrva-vat) on the vile transmigratory path (ku-sṛtyām), i.e. in merciless bondage (nirdaya-bandhe)||25||

And (ca) this (etad) (is) the end (paryavasānam) of this book (asya granthasya tu), where (yatra hi), for the delight (āmodāya eva) of all the good aspirants (sarveṣām su-sādhakānām), I wrote (mayā viracitaḥ) —as (yathā) a short poetry (laghu-kāvyam)— a summary (saṅkṣepaḥ) of the main tenets (mukhya-matānām) of the celebrated Trika doctrine (khyātasya trika-śāsanasya), through a devotion full of feeling (rasa-mayayā bhaktyā eva) for Paramaśiva (parama-śive) —the Great Lord (mahā-īśe) of the entire universe (sarva-jagataḥ)—. May there be welfare for all (iti śivam)!||26-27||

The work (kṛtiḥ) called 'Main tenets of Trika Shaivism' (trika-mukhya-mata-abhidhā) by Guru Gabriel Pradīpaka (gabriel-pradīpaka-ākhyasya guroḥ), who depends on revered Muktānanda (śrī-muktānanda-vaśasya hi), is finished (samāpannā eva ca), in the middle of spring (madhu-madhye api)!||

fel

 További Információ

Ezt a dokumentumot Gabriel Pradīpaka, a website egyik társalapítója készítette, aki spirituális guru és aki a Szanszkrit nyelv és a Trika filozófiai rendszerben jártas.

Szanszkrit, Yoga és indiai filozófiával kapcsolatosan, vagy ha csupán hozzászólni, kérdezni szeretnél, esetleg hibára felhívni a figyelmet, bátran lépj kapcsolatba velünk: Ez az e-mail címünk.

Írj kommentet