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Vāstavāhantāpravacanam - A discourse about the Real I
Prathamakhaṇḍam - First part
Introduction
This writing by Gurujī constitutes a great portion of the Gurujī's knowledge about Trika Shaivism and Indian philosophies. Also, it is a great portion of the Gurujī's legacy for all humankind. This introduction could contain a summary of all the topics dealt with by the author, but this is not necessary because the topics are clearly specified in the above links. The links were not created by Gurujī himself but by his beloved disciple Robert Bhāskara. Gurujī wrote this in very simple Sanskrit any beginner in the sacred language could follow with no problems. He also provides us with a detailed word for word translation so the meaning of his teaching is very clear. Finally, it took a long time and a massive amount of effort to write all this so clearly as possible. May our Glorious Parabhairava reside always in His sacred teachings!
Keeping the above in mind, now read Vāstavāhantāpravacanam 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.
Vāstavāhantāpravacanam (A Discourse about the Real I)
Introductory aphorism
अथ मोक्षाय वास्तवाहन्ताप्रवचनं वरेण्यगब्रिएल्प्रदीपकेन विरचितं श्रीत्रिकमूलस्वोपदेशसङ्ग्रहम्॥१॥
Atha mokṣāya vāstavāhantāpravacanaṁ vareṇyagabrielpradīpakena viracitaṁ śrītrikamūlasvopadeśasaṅgraham||1||
Here begins (atha), for (the attainment of) Liberation (mokṣāya), "A Discourse about the Real I" (vāstava-ahantā-pravacanam), which was written (viracitam) by eminent Gabriel Pradīpaka (vareṇya-gabriel-pradīpakena) (and) is a compendium of his teachings based on venerable Trika Shaivism (śrī-trika-mūla-sva-upadeśa-saṅgraham)||1||
Chapter 1: The nature of the Real I
Essential characteristics of the Real I
वास्तवाहन्ता चित्तापेक्षया साक्ष्यात्मका॥२॥
Vāstavāhantā cittāpekṣayā sākṣyātmakā||2||
The Real I (vāstava-ahantā) has the nature of a Witness (sākṣi-ātmakā) with regard to the mind (citta-apekṣayā)||2||
अयं परमसाक्षी प्रकाशविमर्शमयः सर्वभूतेषु हिरण्यस्तम्भ इवास्ते॥३॥
Ayaṁ paramasākṣī prakāśavimarśamayaḥ sarvabhūteṣu hiraṇyastambha ivāste||3||
This (ayam) Supreme Witness (parama-sākṣī), consisting of Light and Awareness (of this Light) (prakāśa-vimarśa-mayaḥ), remains (āste) as (iva) a golden pillar (hiraṇya-stambhaḥ) in all the beings (sarva-bhūteṣu)||3||
सुकृतिषु च दुष्कृतिषु चैव स समं तथावस्थितः॥४॥
Sukṛtiṣu ca duṣkṛtiṣu caiva sa samaṁ tathāvasthitaḥ||4||
He (saḥ) remains (avasthitaḥ) so (tathā) equally (samam) both in virtuous people and evildoers (sukṛtiṣu ca duṣkṛtiṣu ca eva)||4||
पूर्णाहन्तैव परमसाक्षिणो हृदयम्॥५॥
Pūrṇāhantaiva paramasākṣiṇo hṛdayam||5||
The Perfect I-consciousness (pūrṇā-ahantā eva) (is) the Core (hṛdayam) of the Supreme Witness (parama-sākṣiṇaḥ)||5||
तस्य मुख्यलक्षणं स्वातन्त्र्यमेव न तु सर्वज्ञत्वं सर्वकर्तृत्वं च॥६॥
Tasya mukhyalakṣaṇaṁ svātantryameva na tu sarvajñatvaṁ sarvakartṛtvaṁ ca||6||
His (tasya) main characteristic (mukhya-lakṣaṇam) (is) Absolute Freedom (svātantryam eva) and not (na tu) omniscience (sarvajñatvam) and (ca) omnipotence (sarvakartṛtvam)||6||
सर्वज्ञत्वसर्वकर्तृत्वयोरन्यत्र पर्यवस्थितत्वात्स्वातन्त्र्यं तु तस्मिनेव स्थितम्॥७॥
Sarvajñatvasarvakartṛtvayoranyatra paryavasthitatvātsvātantryaṁ tu tasmineva sthitam||7||
Because omniscience and omnipotence can be found (sarvajñatva-sarvakartṛtvayoḥ... paryavasthitatvāt) elsewhere (anyatra) but (tu) Absolute Freedom (svātantryam) resides firmly (sthitam) only (eva) in Him (tasmin)||7||
स पञ्चकृतिकरस्तद्यथा सृष्टिः स्थितिः संहारस्तिरोधानं चानुग्रहो नूनम्॥८॥
Sa pañcakṛtikarastadyathā sṛṣṭiḥ sthitiḥ saṁhārastirodhānaṁ cānugraho nūnam||8||
He (saḥ) (is) the Performer of five Acts (pañca-kṛti-karaḥ), namely (tadyathā): Manifestation (sṛṣṭiḥ), maintenance (sthitiḥ), withdrawal (saṁhāraḥ), concealment (tirodhānam) and (ca) Grace (anugrahaḥ) indeed (nūnam)||8||
Concealment and Grace
पञ्चकृतीनां तासां तिरोधानानुग्रहौ हि गरिष्ठौ॥९॥
Pañcakṛtīnāṁ tāsāṁ tirodhānānugrahau hi gariṣṭhau||9||
Among those five Acts (pañca-kṛtīnāṁ tāsām), concealment and Grace (tirodhāna-anugrahau) (are) undoubtedly (hi) the most important ones (gariṣṭhau)||9||
वास्तवाहन्तायाः स्वात्मवत्सर्वेषु वसत्या अपि तथापि ते न तां विमृशन्ति॥१०॥
Vāstavāhantāyāḥ svātmavatsarveṣu vasatyā api tathāpi te na tāṁ vimṛśanti||10||
Although the Real I lives (vāstava-ahantāyāḥ... vasatyāḥ api) in everybody (sarveṣu) as their own Self (sva-ātma-vat), even so (tathā api) they (te) are not aware (na... vimṛśanti) of Him (tām)||10||
सास्य परमसाक्षिणः पूर्वोक्ता कृतिस्तिरोधानाख्या॥११॥
Sāsya paramasākṣiṇaḥ pūrvoktā kṛtistirodhānākhyā||11||
That (sā) aforesaid (pūrva-uktā) Act (kṛtiḥ) of this Supreme Witness (asya parama-sākṣiṇaḥ) is called concealment (tirodhāna-ākhyā)||11||
तिरोधानमेतत्सर्वभुतान्युद्दिश्यास्योदासीनतैव॥१२॥
Tirodhānametatsarvabhutānyuddiśyāsyodāsīnataiva||12||
This (etad) concealment (tirodhānam) (is) certainly (eva) His (asya) Indifference (udāsīnatā) with reference to (uddiśya) all the beings (sarva-bhutāni)||12||
तेषां पुनरेकं भाग्यवद्भूतं सद्यः सम्यक्तं विमृशति॥१३॥
Teṣāṁ punarekaṁ bhāgyavadbhūtaṁ sadyaḥ samyaktaṁ vimṛśati||13||
Anyway (punar), among them (teṣām), one (ekam) fortunate being (bhāgyavat-bhūtam), all of a sudden (sadyas), becomes completely aware (samyak... vimṛśati) of Him (tam)||13||
योऽस्याहैतुकी करुणा स एव पञ्चमकृतिरनुग्रहोऽस्ति॥१४॥
Yo'syāhaitukī karuṇā sa eva pañcamakṛtiranugraho'sti||14||
That (saḥ) is (asti) indeed (eva) Grace (anugrahaḥ) —the fifth Act (pañcama-kṛtiḥ)— which (yaḥ) (is) His (asya) Causeless (ahaitukī) Compassion (karuṇā)||14||
परमसाक्षिणस्तथा विमर्शनस्यान्यनाम मोक्षः॥१५॥
Paramasākṣiṇastathā vimarśanasyānyanāma mokṣaḥ||15||
Another name (anya-nāma) for the realization (vimarśanasya) of the Supreme Witness (parama-sākṣiṇaḥ) in that way (tathā) (is) Liberation (mokṣaḥ)||15||
मोक्षो वास्तवाहन्ताया अनुग्रहेणैकान्तेन वर्तते न त्वभ्यासेन कियदपि प्रयत्नस्तीव्रो भवेत्॥१६॥
Mokṣo vāstavāhantāyā anugraheṇaikāntena vartate na tvabhyāsena kiyadapi prayatnastīvro bhavet||16||
Liberation (mokṣaḥ) happens (vartate) exclusively (ekāntena) through the Grace (anugraheṇa) of the Real I (vāstava-ahantāyāḥ) and not (na tu) by means of practice (abhyāsena), however (kiyat api) intense (tīvraḥ) the effort (prayatnaḥ) may be (bhavet)||16||
अस्य तिरोधानादयुतशो मूढक्रमिकोत्पत्तिरस्ति॥१७॥
Asya tirodhānādayutaśo mūḍhakramikotpattirasti||17||
Through His concealment (asya tirodhānāt) there is (asti) successive production of mūḍha-s --lit. confused people, fools, etc., i.e. beings under the sway of Moha or Māyā, the Delusion-- (mūḍha-kramika-utpattiḥ) by myriads (ayutaśas)||17||
सर्वे ते मूढाः सम्यक्स्वाहङ्कारैकीकृता हि॥१८॥
Sarve te mūḍhāḥ samyaksvāhaṅkāraikīkṛtā hi||18||
All (sarve) those (te) mūḍha-s --viz. confused people, fools, etc.-- (mūḍhāḥ) are indeed completely identified with their own egos (samyak sva-ahaṅkāra-ekīkṛtāḥ hi)||18||
Chapter 2: The nature of ego and the Savior
Bondage
अहङ्कारोऽखिलेनानृतमूलः॥१९॥
Ahaṅkāro'khilenānṛtamūlaḥ||19||
Ego (ahaṅkāraḥ) (is) totally (akhilena) based on lies (anṛta-mūlaḥ)||19||
मुख्यानृतं नरत्वमेव॥२०॥
Mukhyānṛtaṁ naratvameva||20||
The main lie (mukhya-anṛtam) (is) individuality --i.e. the state of nara or limited individual-- (naratvam eva)||20||
अनृतानि प्रसभजनकानि प्रसभश्चैव बह्वनृतजनकः॥२१॥
Anṛtāni prasabhajanakāni prasabhaścaiva bahvanṛtajanakaḥ||21||
Lies (anṛtāni) generate violence (prasabha-janakāni) and (ca eva) violence (prasabhaḥ) generates a lot of lies (bahu-anṛta-janakaḥ)||21||
तत्सर्वं बन्ध इत्येकशब्देनैव सङ्क्षेपत उदितम्॥२२॥
Tatsarvaṁ bandha ityekaśabdenaiva saṅkṣepata uditam||22||
All (sarvam) of that (tad) can be summed up (saṅkṣepatas uditam) in one word (eka-śabdena eva): "Bondage (bandhaḥ iti)"||22||
Hindrances to the spiritual elevation
आत्मरक्षणादृते प्रसभो निखिलेन निरर्थकः॥२३॥
Ātmarakṣaṇādṛte prasabho nikhilena nirarthakaḥ||23||
With the exception of (ṛte) self-defense (ātma-rakṣaṇāt), violence (prasabhaḥ) (is) completely (nikhilena) useless (nirarthakaḥ)||23||
तस्मादुत्कर्षाय प्रसभो हेयः॥२४॥
Tasmādutkarṣāya prasabho heyaḥ||24||
On that account (tasmāt), for the (spiritual) elevation (utkarṣāya), violence (prasabhaḥ) is to be abandoned (heyaḥ)||24||
ग्लानिकोपशोकादिदुरवस्थाश्चैव हेया अप्येतासां निरर्थकत्वात्॥२५॥
Glānikopaśokādiduravasthāścaiva heyā apyetāsāṁ nirarthakatvāt||25||
Also (ca eva), bad states such as depression, wrath, sorrow, etc. (glāni-kopa-śoka-ādi-dus-avasthāḥ) are to be abandoned (heyāḥ) as well (api) since they are useless (etāsām nirarthakatvāt)||25||
किमिति तासां निरर्थकत्वम्। यतस्ताः सर्वा अवस्था नावहत्यः क्वापि॥२६॥
Kimiti tāsāṁ nirarthakatvam| Yatastāḥ sarvā avasthā nāvahatyaḥ kvāpi||26||
Why (kim iti) are they useless (tāsām nirarthakatvam)? Because (yatas) all (sarvāḥ) those (tāḥ) states (avasthāḥ) lead (āvahatyaḥ) nowhere (na... kvāpi)||26||
Objects and the Supreme Subject
गमनं क्वापि वास्तवाहन्तोपलब्धिलक्षणमोक्षगमनार्थमेव॥२७॥
Gamanaṁ kvāpi vāstavāhantopalabdhilakṣaṇamokṣagamanārthameva||27||
The act of going (gamanam) somewhere (kvāpi) means going to Liberation characterized by a realization of the Real I (vāstava-ahantā-upalabdhi-lakṣaṇa-mokṣa-gamana-artham eva)||27||
दुरवस्थात्यागार्थं किं मया कर्तव्यम्। तासां चेत्यत्वस्योपलब्धिरिति प्रतिवचनम्॥२८॥
Duravasthātyāgārthaṁ kiṁ mayā kartavyam| Tāsāṁ cetyatvasyopalabdhiriti prativacanam||28||
What (kim) should I do (mayā kartavyam) in order to abandon bad states (dus-avasthā-tyāga-artham)? The answer is (iti prativacanam): To realize (upalabdhiḥ) that they are objects (tāsām cetyatvasya)||28||
वास्तवाहन्ता परग्राहकरूपा न तु चेत्यमात्रेत्युपलब्धिस्तारिका॥२९॥
Vāstavāhantā paragrāhakarūpā na tu cetyamātretyupalabdhistārikā||29||
Realization that (iti upalabdhiḥ) the Real I (vāstava-ahantā) is the Supreme Subject (para-grāhaka-rūpā) and not (na tu) a mere object (cetya-mātrā) (is) the Savior (tārikā)||29||
अहङ्कारोऽतिशब्दकारो यद्यपि ग्राह्यमेव तथापि॥३०॥
Ahaṅkāro'tiśabdakāro yadyapi grāhyameva tathāpi||30||
Ego (ahaṅkāraḥ), although (yadi api) it makes a lot of noise (ati-śabdakāraḥ), (is) even so (tathā api) an object (grāhyam eva)||30||
तेनैव तथाहि मम यशस्विकुलं विद्यते सुख्यातगायकोऽस्मीत्याद्यहङ्कारविषयकोऽभिमानो हेयः॥३१॥
Tenaiva tathāhi mama yaśasvikulaṁ vidyate sukhyātagāyako'smītyādyahaṅkāraviṣayako'bhimāno heyaḥ||31||
For that very reason (tena eva), vanity (abhimānaḥ) relating to ego (ahaṅkāra-viṣayakaḥ) —for example (tathāhi): "I belong (mama... vidyate) to a renowned family (yaśasvi-kulam)", "I am (asmi) a very famous singer (su-khyāta-gāyakaḥ)", etc. (iti ādi)— is to be abandoned (heyaḥ)||31||
वास्तवाहन्तालाभोऽवास्तवाहन्तावर्धनद्वारेणाशक्यः॥३२॥
Vāstavāhantālābho'vāstavāhantāvardhanadvāreṇāśakyaḥ||32||
Attainment of the Real I (vāstava-ahantā-lābhaḥ) is impossible (aśakyaḥ) by increasing the fictitious I (a-vāstava-ahantā-vardhana-dvāreṇa)||32||
प्रत्युत तथाहि विश्वात्माहं शिवोऽहमित्यादि शुद्धविकल्पं योगी शरणं प्रपद्येत॥३३॥
Pratyuta tathāhi viśvātmāhaṁ śivo'hamityādi śuddhavikalpaṁ yogī śaraṇaṁ prapadyeta||33||
On the contrary (pratyuta), the yogī (yogī) should take refuge (śaraṇam prapadyeta) in a pure thought (śuddha-vikalpam) —for example (tathāhi): "I (am) (aham) the Self of the universe (viśva-ātmā)", "I (am) (aham) Śiva (śivaḥ)", etc. (iti ādi)—||33||
यस्माज्जराव्याधिमृत्य्वात्मकत्रयं देहस्य चरमशरणं तस्माद्देहविषयकोऽभिमानो हेयः॥३४॥
Yasmājjarāvyādhimṛtyvātmakatrayaṁ dehasya caramaśaraṇaṁ tasmāddehaviṣayako'bhimāno heyaḥ||34||
Since (yasmāt) the triad consisting of old age, sickness and death (jarā-vyādhi-mṛtyu-ātmaka-trayam) (is) the final refuge (carama-śaraṇam) of the body (dehasya), therefore (tasmāt) vanity (abhimānaḥ) relating to the body (deha-viṣayakaḥ) is to be abandoned (heyaḥ)||34||
Chapter 3: The group of three realities
Descriptions of the three realities
लौकिकवस्तु चालौकिकवस्तु च मिश्रवस्तु चैवेति वस्तुत्रिकम्॥३५॥
Laukikavastu cālaukikavastu ca miśravastu caiveti vastutrikam||35||
This is the group of three realities (iti vastu-trikam): Common/usual reality (laukika-vastu), uncommon/unusual reality (alaukika-vastu) and (ca... ca... ca eva) mixed reality (miśra-vastu)||35||
लौकिकवस्तु गृहजनकार्यखेलानीतिविद्याविद्यावेश्मगमनख्यातिलाभादिबहुप्रसिद्धसाधारणार्थमयम्॥३६॥
Laukikavastu gṛhajanakāryakhelānītividyāvidyāveśmagamanakhyātilābhādibahuprasiddhasādhāraṇārthamayam||36||
Common/usual reality (laukika-vastu) consists of many well-known ordinary things such as family, job, sports, politics, going to school, attaining fame, etc. (gṛhajana-kārya-khelā-nītividyā-vidyāveśma-gamana-khyāti-lābha-ādi-bahu-prasiddha-sādhāraṇa-artha-mayam)||36||
लौकिकवस्तु नैकान्ततो वास्तवाहन्तामावहत्कथञ्चन। प्रत्युतावास्तवाहन्तावर्धनकुर्वाणमेव॥३७॥
Laukikavastu naikāntato vāstavāhantāmāvahatkathañcana| Pratyutāvāstavāhantāvardhanakurvāṇameva||37||
Common/usual reality (laukika-vastu), by itself (ekāntatas), does not lead at all (na... āvahat kathañcana) to the Real I (vāstava-ahantām). On the contrary (pratyuta), it increases the fictitious I (a-vāstava-ahantā-vardhana-kurvāṇam eva)||37||
अलौकिकवस्तु भैरवागमशिवसूत्रादिपरभैरवशास्त्रेभ्यश्च गुरुमुखाच्चागतमुपदेशावस्थाद्योघम्॥३८॥
Alaukikavastu bhairavāgamaśivasūtrādiparabhairavaśāstrebhyaśca gurumukhāccāgatamupadeśāvasthādyogham||38||
Uncommon/unusual reality (alaukika-vastu) consists of a multitude of teachings, states, etc. (upadeśa-avasthā-ādi-ogham) coming (āgatam) from the Parabhairava's scriptures such as Bhairavāgama-s, Śivasūtra-s and so on (bhairava-āgama-śiva-sūtra-ādi-para-bhairava-śāstrebhyaḥ) as well as (ca... ca) from the mouth of the Guru (guru-mukhāt)||38||
अलौकिकवस्त्वेकान्ततो वास्तवाहन्तोपार्जनमवास्तवाहन्ताध्वंसलक्षणमावहदवश्यम्॥३९॥
Alaukikavastvekāntato vāstavāhantopārjanamavāstavāhantādhvaṁsalakṣaṇamāvahadavaśyam||39||
Uncommon/unusual reality (alaukika-vastu), by itself (ekāntatas), leads (āvahat) to the attainment of the Real I (vāstava-ahantā-upārjanam) characterized by the disappearance of the fictitious I (a-vāstava-ahantā-dhvaṁsa-lakṣaṇam) indeed (avaśyam)||39||
मिश्रवस्त्वादावलौकिकवस्तु भूतवदेव पश्चात्तु लौकिकवस्तुतां गतवत्॥४०॥
Miśravastvādāvalaukikavastu bhūtavadeva paścāttu laukikavastutāṁ gatavat||40||
Mixed reality (miśra-vastu) was (bhūtavat eva) at first (ādau) uncommon/unusual reality (alaukika-vastu), but (tu) afterward (paścāt) they became common/usual reality (laukika-vastutām gatavat)||40||
बहुवर्षशतेभ्यः परं विकृतधर्मशास्त्रादीनीति। मिश्रवस्तुनः सद्दृष्टान्त एषः॥४१॥
Bahuvarṣaśatebhyaḥ paraṁ vikṛtadharmaśāstrādīnīti| Miśravastunaḥ saddṛṣṭānta eṣaḥ||41||
"Religions, scriptures, etc. which have been distorted (vikṛta-dharma-śāstra-ādīni) after (param) many centuries (bahu-varṣaśatebhyaḥ... iti)". This (eṣaḥ) (is) a good example (sat-dṛṣṭāntaḥ) of mixed reality (miśra-vastunaḥ)||41||
मिश्रवस्तु न वास्तवाहन्तामावहत्किञ्चनापि त्ववास्तवाहन्तावर्धकरम्॥४२॥
Miśravastu na vāstavāhantāmāvahatkiñcanāpi tvavāstavāhantāvardhakaram||42||
Mixed reality (miśra-vastu) does not lead at all (na... āvahat kiñcana) to the Real I (vāstava-ahantām) but rather (api tu) it increases the fictitious I (a-vāstava-ahantā-vardha-karam)||42||
ममैतद्धर्मोऽस्तीति। अवाहन्ताहन्तायाः सद्दृष्टान्तोऽयम्॥४३॥
Mamaitaddharmo'stīti| Avāhantāhantāyāḥ saddṛṣṭānto'yam||43||
"I belong (mama... asti) to this religion (etad-dharmaḥ... iti)". This (ayam) (is) a good example (sat-dṛṣṭāntaḥ) of fictitious I (a-vāhanta-ahantāyāḥ)||43||
प्रकाशितवास्तवाहन्त्वः स्वतन्त्रयोगी कथं मिश्रवस्त्वात्मकधर्माश्रितो भवेत्। अशक्यमेतत्॥४४॥
Prakāśitavāstavāhantvaḥ svatantrayogī kathaṁ miśravastvātmakadharmāśrito bhavet| Aśakyametat||44||
How (katham) could the free Yogī in whom the Real I is revealed be (prakāśita-vāstava-ahantvaḥ svatantrayogī... bhavet) a follower of a religion consisting of the mixed reality (miśra-vastu-ātmaka-dharma-āśritaḥ)? This (etad) (is) impossible (aśakyam)||44||
विशेषधर्मो यद्यपि जनस्येषदुपकुर्यात्तथाप्यशेषतो बन्धं नापनयत्येव॥४५॥
Viśeṣadharmo yadyapi janasyeṣadupakuryāttathāpyaśeṣato bandhaṁ nāpanayatyeva||45||
Although (yadi api) a particular religion (viśeṣa-dharmaḥ) might help (upakuryāt) people (janasya) to some extent (īṣat), even so (tathā api) it does not remove (na apanayatyeva) completely (aśeṣatas) bondage (bandham)||45||
जनस्य मुख्यकष्टं स्ववास्तवाहन्तोपप्लव्यज्ञानविशिष्टो बन्ध एव न तु भोजनवारिधनादिरहितत्वम्॥४६॥
Janasya mukhyakaṣṭaṁ svavāstavāhantopaplavyajñānaviśiṣṭo bandha eva na tu bhojanavāridhanādirahitatvam||46||
The main problem (mukhya-kaṣṭam) of people (janasya) (is) bondage (bandhaḥ eva) characterized by an overwhelming ignorance about their own Real I (sva-vāstava-ahantā-upaplavi-ajñāna-viśiṣṭaḥ) and not (na tu) lack of food, water, money, etc. (bhojana-vāri-dhana-ādi-rahitatvam)||46||
Instruction about the right way of living
सर्वप्रधाना वास्तवाहन्ता शिष्टञ्चाधिक्यमिव दत्तम्॥४७॥
Sarvapradhānā vāstavāhantā śiṣṭañcādhikyamiva dattam||47||
The Real I (vāstava-ahantā) comes first of all (sarva-pradhānā) and (ca) the rest (śiṣṭam) is given (dattam) as an addition (ādhikyam iva)||47||
सहस्रवर्षद्वयं पुरैतत्तदुपदेशोऽन्यथाभिषिक्तत्रात्रैव ख्रीष्टेनोक्तम्॥४८॥
Sahasravarṣadvayaṁ puraitattadupadeśo'nyathābhiṣiktatrātraiva khrīṣṭenoktam||48||
Two millenia ago (sahasravarṣa-dvayam purā), this very teaching (etad-tad-upadeśaḥ) was uttered (uktaḥ) in another way (anyathā) by Christ, the Anointed Savior (abhiṣikta-trātrā eva khrīṣṭena) --i.e. "But seek ye first his kingdom, and his righteousness, and all these things shall be added unto you"--||48||
अशेषेण स्पष्टमुत्थापनञ्च तदध्यापनं लोकाः पुनर्भूयिष्टमस्मिनल्पबुद्धयः॥४९॥
Aśeṣeṇa spaṣṭamutthāpanañca tadadhyāpanaṁ lokāḥ punarbhūyiṣṭamasminalpabuddhayaḥ||49||
That instruction (tad-adhyāpanam) is totally clear and uplifting (aśeṣeṇa spaṣṭam utthāpanam ca), however (punar) people (lokāḥ), for the most part (bhūyiṣṭam), fail to understand it --lit. they are of little understanding with regard to it-- (asmin alpa-buddhayaḥ)||49||
मूढास्ते सर्वप्रधानानि भोजनवारिधनादीनि कुर्वाणाः पश्चाच्च वास्तवाहन्तारूपदेवः स चेत्तैः स्म्रितः॥५०॥
Mūḍhāste sarvapradhānāni bhojanavāridhanādīni kurvāṇāḥ paścācca vāstavāhantārūpadevaḥ sa cettaiḥ smritaḥ||50||
Those (te) mūḍha-s --viz. confused people, fools, etc.-- (mūḍhāḥ) place food, water, money, etc. in the first place (sarva-pradhānāni bhojana-vāri-dhana-ādīni kurvāṇāḥ), and (ca) afterward (paścāt) (comes) God whose nature is the Real I (vāstava-ahantā-rūpa-devaḥ), if (cet) they can remember Him (saḥ... taiḥ smritaḥ)||50||
तेषां जिवितानामन्ते ते सर्वे भोजनवारिधनाद्यार्थास्तेभ्यः खल्वपहृता यन्न महदाश्चर्यमेव॥५१॥
Teṣāṁ jivitānāmante te sarve bhojanavāridhanādyārthāstebhyaḥ khalvapahṛtā yanna mahadāścaryameva||51||
At the end (ante) of their lives (teṣām jivitānām), all (sarve) those (te) things such as food, water, money, etc. (bhojana-vāri-dhana-ādya-arthāḥ) are certainly taken away (khalu apahṛtāḥ) from them (tebhyaḥ), which (yad) is not (na) very surprising (mahat-āścaryam eva)||51||
Chapter 4: Mysteries after death
Possibilities of the mūḍha-s
तद्देहपातात्परं मूढास्त एवैकादशदिनपर्यन्तमृत्युशून्यतां गच्छन्ति॥५२॥
Taddehapātātparaṁ mūḍhāsta evaikādaśadinaparyantamṛtyuśūnyatāṁ gacchanti||52||
After (param) the fall of their bodies (tad-deha-pātāt), those very mūḍha-s --viz. confused people, fools, etc.-- (mūḍhāḥ te eva) enter into the void of death for eleven days (ekādaśa-dina-paryanta-mṛtyu-śūnyatām gacchanti)||52||
ब्रह्मानुसारेण यमेन मृत्युदेवेन चित्रगुप्ताख्यलेखकोपकृतेनैव मृतमूढास्ते सर्वे परीक्षणीयाः॥५३॥
Brahmānusāreṇa yamena mṛtyudevena citraguptākhyalekhakopakṛtenaiva mṛtamūḍhāste sarve parīkṣaṇīyāḥ||53||
According to the Vedic literature (brahma-anusāreṇa), all (sarve) those (te) mūḍha-s --viz. confused people, fools, etc.-- who have died (mṛta-mūḍhāḥ) are carefully inspected (parīkṣaṇīyāḥ) by Yama, the god of death, assisted by the secretary called Citragupta (yamena mṛtyu-devena citragupta-ākhya-lekhaka-upakṛtena eva)||53||
चण्डकालपुरुषाभिधानाभ्यां साहाय्यकराभ्यामप्युपकृतः श्रीयमः॥५४॥
Caṇḍakālapuruṣābhidhānābhyāṁ sāhāyyakarābhyāmapyupakṛtaḥ śrīyamaḥ||54||
Venerable Yama (śrī-yamaḥ) (is) also helped (api upakṛtaḥ) by two assistants (sāhāyyakarābhyām) called Caṇḍa and Kālapuruṣa (caṇḍa-kāla-puruṣa-abhidhānābhyām)||54||
चित्रगुप्तो यमलेखको जनसर्वशुभाशुभसाक्ष्यात्मकपुस्तकं दधाति॥५५॥
Citragupto yamalekhako janasarvaśubhāśubhasākṣyātmakapustakaṁ dadhāti||55||
Citragupta (citraguptaḥ), the secretary of Yama (yama-lekhakaḥ), has (dadhāti) a book containing records/evidence of all the good and bad actions of people (jana-sarva-śubha-aśubha-sākṣya-ātmaka-pustakam)||55||
श्रीमद्यमाद्विचारं लब्ध्वा मृतमूढस्ते सर्वे पितृलोकं वा नरकं वा भूर्लोकमपि वा पुनर्याताः॥५६॥
Śrīmadyamādvicāraṁ labdhvā mṛtamūḍhaste sarve pitṛlokaṁ vā narakaṁ vā bhūrlokamapi vā punaryātāḥ||56||
After receiving (labdhvā) a judgment/sentence (vicāram) from venerable Yama (śrīmat-yamāt), all (sarva) those (te) mūḍha-s --viz. confused people, fools, etc.-- who have died (mṛta-mūḍhāḥ) go (yātāḥ) to the world of the ancestors (pitṛ-lokam), to hell (narakam) or (vā... vā... vā) even (api) back (punar) to the world of earth (bhūr-lokam)||56||
पितृलोकमेवेता धार्मिकमूढास्ते स्वशुभकर्मसमाहारतः॥५७॥
Pitṛlokamevetā dhārmikamūḍhāste svaśubhakarmasamāhārataḥ||57||
The pious mūḍha-s (dhārmika-mūḍhāḥ te) proceed (itāḥ) to the world of the ancestors (pitṛ-lokam) indeed (eva) due to the sum of their good actions (sva-śubha-karma-samāhārataḥ)||57||
स्वाशुभकर्मसमाहाराद्भयानकाधोलोकं नरकमेवाधार्मिकमूढास्ते वर्जिताः॥५८॥
Svāśubhakarmasamāhārādbhayānakādholokaṁ narakamevādhārmikamūḍhāste varjitāḥ||58||
The impious mūḍha-s (adhārmika-mūḍhāḥ te), due to the sum of their bad actions (sva-aśubha-karma-samāhārāt), move (varjitāḥ) to Naraka (narakam eva), the terrifying infernal regions (bhayānaka-adholokam)||58||
धार्मिकाधर्मिकत्वमिश्रतावृत्तेर्मृतमूढबहुत्वं भूर्लोकं पुनरागतं नूनम्॥५९॥
Dhārmikādharmikatvamiśratāvṛttermṛtamūḍhabahutvaṁ bhūrlokaṁ punarāgataṁ nūnam||59||
On their being a mixture of the pious and impious states (dhārmika-adharmikatva-miśratā-vṛtteḥ), the majority of the mūḍha-s who have died (mṛta-mūḍha-bahutvam) truly (nūnam) returns (punar āgatam) to the world of earth (bhūr-lokam)||59||
योगभ्रष्टाद्युत्कृष्टजनो वरेण्यदेवलोकानेव नीत आतिवाहिकैः॥६०॥
Yogabhraṣṭādyutkṛṣṭajano vareṇyadevalokāneva nīta ātivāhikaiḥ||60||
The superior people starting with the ones who have fallen from Yoga (yoga-bhraṣṭa-ādi-utkṛṣṭa-janaḥ) are led (nītaḥ) to the excellent worlds of the gods (vareṇya-deva-lokān eva) by the Ātivāhika-s (ātivāhikaiḥ)||60||
अत एव मृत्योः पश्चान्मूढात्मकजनबहुत्वं देवलोकान्गमिष्यत्येवेति साधारणमतिरशेषासत्यमवश्यम्॥६१॥
Ata eva mṛtyoḥ paścānmūḍhātmakajanabahutvaṁ devalokāngamiṣyatyeveti sādhāraṇamatiraśeṣāsatyamavaśyam||61||
For this very reason (atas eva), the usual belief (sādhāraṇa-matiḥ) that (iti) most people who are mūḍha-s --viz. confused people, fools, etc.-- (mūḍha-ātmaka-jana-bahutvam) will go (gamiṣyati eva) to the world of the gods --i.e. Heaven-- (deva-lokān) after (paścāt) death (mṛtyoḥ) (is) a full lie (aśeṣa-asatyam) indeed (avaśyam)||61||
Significance of the subtle frontier
यो जातो मरणीयो निश्चितं योऽजातस्तु सोऽनन्तकालं वृत्त्वासिष्यते नात्र संशयः॥६२॥
Yo jāto maraṇīyo niścitaṁ yo'jātastu so'nantakālaṁ vṛttvāsiṣyate nātra saṁśayaḥ||62||
What (yaḥ) is born (jātaḥ) (is) decidedly (niścitam) doomed to die (maraṇīyaḥ), but (tu) That (saḥ) which (yaḥ) (is) Unborn (ajātaḥ) will keep (āsiṣyate) existing (vṛttvā) forever (ananta-kālam), no doubt about it (na atra saṁśayaḥ)||62||
मूढानामपि स्ववास्तवाहन्त्वममरमेव तद्यथा मृते देहे न म्रियत एतद्ध्रुवम्॥६३॥
Mūḍhānāmapi svavāstavāhantvamamarameva tadyathā mṛte dehe na mriyata etaddhruvam||63||
Even (api) in the case of the mūḍha-s --viz. confused people, fools, etc.-- (mūḍhānām), their own Real I (sva-vāstava-ahantvam) (is) immortal (amaram eva), namely (tad-yathā), It (etad) certainly (dhruvam) does not (na) die (mriyate) when the body dies (mṛte dehe)||63||
मूढा यतः स्वप्नजागरयोः प्रान्तमजानन्तस्ते सर्वे ततो मृत्युजीवितयोः प्रान्तमप्यजानन्तः॥६४॥
Mūḍhā yataḥ svapnajāgarayoḥ prāntamajānantaste sarve tato mṛtyujīvitayoḥ prāntamapyajānantaḥ||64||
Since (yatas) the mūḍha-s (mūḍhāḥ) do not know (ajānantaḥ) the frontier (prāntam) between waking and sleep (svapna-jāgarayoḥ), consequently (tatas) all of them (te sarve) do not know either (api ajānantaḥ) the frontier (prāntam) between life and death (mṛtyu-jīvitayoḥ)||64||
मृत्युजीवितयोः सूक्ष्मप्रान्तापेक्षया तदज्ञानान्मूढास्त एव प्रयाणकाले चिदानन्दमयपरमशिवात्मकस्वाहन्तत्वमवगाहितुमशक्ताः॥६५॥
Mṛtyujīvitayoḥ sūkṣmaprāntāpekṣayā tadajñānānmūḍhāsta eva prayāṇakāle cidānandamayaparamaśivātmakasvāhantatvamavagāhitumaśaktāḥ||65||
Because of their ignorance (tad-ajñānāt) with reference to the subtle frontier (sūkṣma-prānta-apekṣayā) between life and death (mṛtyu-jīvitayoḥ), those very mūḍha-s (mūḍhāḥ te eva), at the time of dying (prayāṇa-kāle), are unable (aśaktāḥ) to merge (avagāhitum) into their own Real I who is the Supreme Śiva replete with Consciousness and Bliss (cit-ānanda-maya-parama-śiva-ātmaka-sva-ahantatvam)||65||
संसरन्त्येव तेनैव मूढास्ते पितृलोकं वा नरकं वा भूर्लोकं पुनर्वा श्रीयमेच्छया॥६६॥
Saṁsarantyeva tenaiva mūḍhāste pitṛlokaṁ vā narakaṁ vā bhūrlokaṁ punarvā śrīyamecchayā||66||
For that very reason (tena eva), those (te) mūḍha-s (mūḍhāḥ) transmigrate (saṁsaranti eva), by the will of venerable Yama (śrī-yama-icchayā), to the world of the ancestors (pitṛlokam), to hell (narakam) or (vā... vā... vā) again (punar) to the world of earth (bhūr-lokam)||66||
Expansion of the middle state
अख्यातिदाहिदावाग्निरुद्धा योगिनः केचित्स्वप्नजागरयोः मध्यदशाया विस्तारः कथं शक्यत इति पृच्छन्ति॥६७॥
Akhyātidāhidāvāgniruddhā yoginaḥ kecitsvapnajāgarayoḥ madhyadaśāyā vistāraḥ kathaṁ śakyata iti pṛcchanti||67||
Besieged by the burning forest fire of primordial ignorance (akhyāti-dāhi-dāvāgni-ruddhāḥ), some (kecid) yogī-s (yoginaḥ) ask (pṛcchanti): "How (katham) is an expansion of the middle state between waking and sleep possible (svapna-jāgarayoḥ madhya-daśāyāḥ vistāraḥ... śakyate iti)?"||67||
तथाहि विकल्पद्वययोः श्वासप्रश्वासयोश्चैव मध्यदशायां ध्यानेनैव। इति त्रिकदर्शनबुधैरुपदिष्टम्॥६८॥
Tathāhi vikalpadvayayoḥ śvāsapraśvāsayoścaiva madhyadaśāyāṁ dhyānenaiva| Iti trikadarśanabudhairupadiṣṭam||68||
For example (tathāhi), by means of meditation (dhyānena eva) on the middle state (madhya-daśāyām) between two thoughts (vikalpa-dvayayoḥ) as well as (ca eva) between inspiration and expiration (śvāsa-praśvāsayoḥ). This is what the sages of Trika philosophy teach (iti trika-darśana-budhaiḥ upadiṣṭam)||68||
तद्वस्तुनोर्मध्यदशाया विस्तारेणैव स्वप्नजागरयोर्मध्यदशाया विस्तारो युगपद्विद्यते॥६९॥
Tadvastunormadhyadaśāyā vistāreṇaiva svapnajāgarayormadhyadaśāyā vistāro yugapadvidyate||69||
With the expansion (vistāreṇa eva) of the middle state (madhya-daśāyāḥ) between those two things --i.e. between two thoughts and between inspiration/expiration-- (tad-vastunoḥ), there is (vidyate) simultaneously (yugapad) expansion (vistāraḥ) of the middle state (madhya-daśāyāḥ) between waking and sleep (svapna-jāgarayoḥ)||69||
तदवस्थयोर्मध्यदशाया विस्तारेण च स्वप्नजागरयोः प्रान्तस्योपलब्धिर्निरायासा भवेत्॥७०॥
Tadavasthayormadhyadaśāyā vistāreṇa ca svapnajāgarayoḥ prāntasyopalabdhirnirāyāsā bhavet||70||
And (ca) with the expansion (vistāreṇa) of the middle state (madhya-daśāyāḥ) between those two states --viz. waking and sleep-- (tad-avasthayoḥ), the perception (upalabdhiḥ) of the frontier (prāntasya) between waking and sleep (svapna-jāgarayoḥ) becomes (bhavet) easy (nirāyāsā)||70||
अस्यां सिद्धायामुपलब्ध्यां सत्यां प्रयाणकाले मृत्युजीवितयोः सूक्ष्मप्रान्तस्योपलब्धिः सुसुकरापि भवेत्॥७१॥
Asyāṁ siddhāyāmupalabdhyāṁ satyāṁ prayāṇakāle mṛtyujīvitayoḥ sūkṣmaprāntasyopalabdhiḥ susukarāpi bhavet||71||
When this perception has been perfected/accomplished (asyām siddhāyām upalabdhyām satyām), the perception (upalabdhiḥ) of the subtle frontier (sūkṣma-prāntasya) between life and death (mṛtyu-jīvitayoḥ) becomes (bhavet), at the time of dying (prayāṇa-kāle), very easy as well (su-sukarā api)||71||
मरणसमयेऽस्यां प्रयुक्तायामुपलब्ध्यां सत्यां परमशिवरूपवास्तवाहन्तायामवगाहनं सुलभमवश्यम्॥७२॥
Maraṇasamaye'syāṁ prayuktāyāmupalabdhyāṁ satyāṁ paramaśivarūpavāstavāhantāyāmavagāhanaṁ sulabhamavaśyam||72||
When this percepcion is applied (asyām prayuktāyām upalabdhyām satyām) at the time of dying (maraṇa-samaye), immersion (avagāhanam) in the Real I who is the Supreme Śiva (parama-śiva-rūpa-vāstava-ahantāyām) is certainly easy to be effected (sulabham avaśyam)||72||
Chapter 5: The two kinds of ignorance
Intellectual ignorance
मूढानुसारतः स्थूलशरीराभावादेव मृत्युरपायरूपः शोके हेतुश्चैव॥७३॥
Mūḍhānusārataḥ sthūlaśarīrābhāvādeva mṛtyurapāyarūpaḥ śoke hetuścaiva||73||
According to the mūḍha-s --viz. confused people, fools, etc.-- (mūḍha-anusārataḥ), due to the absence of the gross body --i.e. the physical body-- (sthūla-śarīra-abhāvāt eva), death (mṛtyuḥ) is a loss (apāya-rūpaḥ) and (ca eva) a reason for (hetuḥ) sorrow (śoke)||73||
तैरेवं मतमेवाख्यातिद्वितीयाकृतिरूपबौद्धाज्ञानतस्तेषां स्वस्थूलशरीरसमीकरणत्वात्॥७४॥
Tairevaṁ matamevākhyātidvitīyākṛtirūpabauddhājñānatasteṣāṁ svasthūlaśarīrasamīkaraṇatvāt||74||
They think so (taiḥ evam matam eva) because they are identified with their own gross bodies (teṣām sva-sthūla-śarīra-samīkaraṇatvāt) due to the intellectual ignorance which is the second aspect of primordial ignorance (akhyāti-dvitīya-ākṛti-rūpa-bauddha-ajñānatas)||74||
मृत्युणैव यस्मात्स्थूलदेहक्षयो भवति तस्मात्तत्काले जनक्षयोऽपीति सम्यगसत्यमिदम्॥७५॥
Mṛtyuṇaiva yasmātsthūladehakṣayo bhavati tasmāttatkāle janakṣayo'pīti samyagasatyamidam||75||
"Since (yasmāt) the gross body is destroyed (sthūla-deha-kṣayaḥ bhavati) by death (mṛtyuṇā eva), therefore (tasmāt) the person is also destroyed (jana-kṣayaḥ api) at that moment (tad-kāle)", this (idam) (is) totally (samyak) untrue (asatyam)||75||
उपलब्धानुपलब्धवास्तवाहन्त्वसारो जनश्च स्वातन्त्र्यानन्दधारारूपामरपरमशिवसारं वास्तवाहन्त्वञ्चैव॥७६॥
Upalabdhānupalabdhavāstavāhantvasāro janaśca svātantryānandadhārārūpāmaraparamaśivasāraṁ vāstavāhantvañcaiva||76||
A person (janaḥ) is essentially the Real I, whether he has realized Him or not (upalabdha-anupalabdha-vāstava-ahantvasāraḥ), and (ca... ca eva) the Real I (vāstava-ahantvam) is essentially the Immortal Supreme Śiva who is a Stream of Absolute Freedom and Bliss (svātantrya-ānanda-dhārā-rūpa-amara-parama-śiva-sāram)||76||
अत एव तज्जनस्य क्षयः प्रयाणसमये कथं तर्हि भवेदिति। अशक्यमिदमेव॥७७॥
Ata eva tajjanasya kṣayaḥ prayāṇasamaye kathaṁ tarhi bhavediti| Aśakyamidameva||77||
On this account (atas eva), "How (katham) then (tarhi) could there be (bhavet), at the time of dying (prayāṇa-samaye), the destruction (kṣayaḥ) of that person (tad-janasya... iti)?". This (idam) (is) impossible (aśakyam... eva)!||77||
निर्मलरूपसर्वप्रियस्वतन्त्रपरमशिवात्मवास्तवाहन्त्वस्य न क्षयः कर्हिचित्स्यात्॥७८॥
Nirmalarūpasarvapriyasvatantraparamaśivātmavāstavāhantvasya na kṣayaḥ karhicitsyāt||78||
There is never (na... karhicid syāt) the destruction (kṣayaḥ) of the Real I who is the Free Supreme Śiva who is beloved by all and whose nature is Immaculate (nirmala-rūpa-sarva-priya-svatantra-parama-śiva-ātma-vāstava-ahantvasya)||78||
जनसद्भावमुद्दिश्य तेषां सर्वेषामभिमानामपनयार्थेन स्वस्थूलशरीरसमीकरणमेवापनीयेत। कथं तु॥७९॥
Janasadbhāvamuddiśya teṣāṁ sarveṣāmabhimānāmapanayārthena svasthūlaśarīrasamīkaraṇamevāpanīyeta| Kathaṁ tu||79||
In order for removing (apanaya-arthena) all those erroneous conceptions (teṣām sarveṣām abhimānām) with reference to (uddiśya) the real being of a person (jana-sadbhāvam), identification with one's own gross body (sva-sthūla-śarīra-samīkaraṇam) should certainly be removed (eva apanīyeta). But (tu) how (katham)?||79||
स्वस्थूलदेहसमीकरणापनयार्थमख्यातिद्वितीयाकृतिरूपबौद्धाज्ञानमपनीयेतैव। कथं तु॥८०॥
Svasthūladehasamīkaraṇāpanayārthamakhyātidvitīyākṛtirūpabauddhājñānamapanīyetaiva| Kathaṁ tu||80||
For removing the identification with one's own gross body (sva-sthūla-deha-samīkaraṇa-apanaya-artham), the intellectual ignorance which is the second aspect of the primordial ignorance (akhyāti-dvitīya-ākṛti-rūpa-bauddha-ajñānam) should be removed indeed (apanīyeta eva). But (tu) how (katham)?||80||
स्वबुद्ध्यामज्ञानमिदं भैरवागमशिवसूत्रादिपरभैरवशास्त्राणां सन्तताध्ययनेन केवलमपनेतुं शक्यतेऽवश्यम्॥८१॥
Svabuddhyāmajñānamidaṁ bhairavāgamaśivasūtrādiparabhairavaśāstrāṇāṁ santatādhyayanena kevalamapanetuṁ śakyate'vaśyam||81||
This (idam) ignorance (ajñānam) in one's own intellect (sva-buddhyām) can only be removed (kevalam apanetum śakyate) by a constant/close study (santata-adhyayanena) of the Parabhairava's scriptures such as such as Bhairavāgama-s, Śivasūtra-s and so on (bhairava-āgama-śiva-sūtra-ādi-parabhairava-śāstrāṇām) most assuredly (avaśyam)||81||
Ignorance about the Self
अख्यातिप्रथमाकृतिरूपपौरुषाज्ञानञ्च मानुष्यप्रयत्नेभ्य एव नापनेतुं शक्यते कियदपि सोत्साहा एते भवेयुः॥८२॥
Akhyātiprathamākṛtirūpapauruṣājñānañca mānuṣyaprayatnebhya eva nāpanetuṁ śakyate kiyadapi sotsāhā ete bhaveyuḥ||82||
And (ca) ignorance about the Self, which is the first aspect of primordial ignorance (akhyāti-prathama-ākṛti-rūpa-pauruṣa-ajñānam), cannot be removed (na apanetum śakyate) by human efforts (mānuṣya-prayatnebhyaḥ eva), however (kiyat api) strenuous (sotsāhāḥ) they --i.e. the human efforts-- (ete) may be (bhaveyuḥ)||82||
पुरुषापेक्षयाज्ञानमिदमर्चनीयपरमशिवप्रसादेन केवलमपनेतुं शक्यते। सन्देहो नात्रास्ति॥८३॥
Puruṣāpekṣayājñānamidamarcanīyaparamaśivaprasādena kevalamapanetuṁ śakyate| Sandeho nātrāsti||83||
This (idam) ignorance (ajñānam) regarding the Self (puruṣa-apekṣayā) can only be removed (kevalam apanetum śakyate) by the Favor of Adorable Supreme Śiva (arcanīya-parama-śiva-prasādena). There is no doubt about it (sandehaḥ na atra asti)||83||
Chapter 6: The attainment of Liberation
The real cause of Liberation
अज्ञानद्वयेऽशेषेणापनीते सति सा परमशिवोपलब्धिचमत्कारमयप्रतापवत्प्राप्तिर्मोक्षसञ्ज्ञिता वर्तते नूनम्॥८४॥
Ajñānadvaye'śeṣeṇāpanīte sati sā paramaśivopalabdhicamatkāramayapratāpavatprāptirmokṣasañjñitā vartate nūnam||84||
When the two kinds of ignorance have been completely removed (ajñāna-dvaye aśeṣeṇa apanīte sati), that (sā) glorious attainment full of the Amazement due to the Realization of the Supreme Śiva (parama-śiva-upalabdhi-camatkāra-maya-pratāpavat-prāptiḥ) called Liberation --i.e. that glorious attainment...-- (mokṣa-sañjñitā nūnam) certainly (nūnam) takes place (vartate)||84||
अत एवातिप्रीतपरमशिवानुग्रहश्च परभैरवशास्त्रसन्तताध्ययनं यत्परेशानुग्रहापन्नान्यरूपमपि चैव मोक्षे केवलहेतू निःसन्देहेन॥८५॥
Ata evātiprītaparamaśivānugrahaśca parabhairavaśāstrasantatādhyayanaṁ yatpareśānugrahāpannānyarūpamapi caiva mokṣe kevalahetū niḥsandehena||85||
On this account (atas eva), Grace of most beloved Supreme Śiva (ati-prīta-parama-śiva-anugrahaḥ) together with (ca... ca eva) a constant/close study of the Parabhairava's scriptures (parabhairava-śāstra-santata-adhyayanam) —which (yad) (is) also (api) another form assumed by the Grace of the Highest Lord (para-īśa-anugraha-āpanna-anya-rūpam)— are doubtless the only two causes (kevala-hetū niḥsandehena) of Liberation (mokṣe)||85||
शुद्धचित्ताप्त्यर्थेन ब्रह्मचर्यशाकभक्षणप्राणायामासनाभ्यासादिक्रिया न कथञ्चन मोक्षविषयकाः॥८६॥
Śuddhacittāptyarthena brahmacaryaśākabhakṣaṇaprāṇāyāmāsanābhyāsādikriyā na kathañcana mokṣaviṣayakāḥ||86||
Activities such as continence, eating vegetables, practice of prāṇāyāma and postures, etc. (brahmacarya-śāka-bhakṣaṇa-prāṇāyāma-āsana-abhyāsa-ādi-kriyāḥ) for attaining a pure mind (śuddha-citta-āpti-arthena) have nothing to do at all with Liberation (na kathañcana mokṣa-viṣayakāḥ)||86||
चित्तदेहयोर्हितकारकास्ताः सर्वाः क्रिया भवेयुः कः परन्तु मोक्षेणेदृक्क्रियाणां सम्बन्ध इति नास्त्येव॥८७॥
Cittadehayorhitakārakāstāḥ sarvāḥ kriyā bhaveyuḥ kaḥ parantu mokṣeṇedṛkkriyāṇāṁ sambandha iti nāstyeva||87||
All (sarvāḥ) those (tāḥ) activities (kriyāḥ) might be (bhaveyuḥ) useful/suitable (hita-kārakāḥ) for mind and body (citta-dehayoḥ), however (parantu), "what (kaḥ) (is) the relation (sambandhaḥ) between Liberation and such activities (mokṣeṇa īdṛk-kriyāṇām... iti)?", there is none (na asti eva)!||87||
समाधावेव परमेश्वरानुग्रहस्पर्शोपकारकास्ताः सर्वास्तीव्रध्यानगभीरपूजादयः क्रिया भवेयुः॥८८॥
Samādhāveva parameśvarānugrahasparśopakārakāstāḥ sarvāstīvradhyānagabhīrapūjādayaḥ kriyā bhaveyuḥ||88||
All (sarvāḥ) those (tāḥ) activities (kriyāḥ) such as an intense meditation, a deep worship, etc. (tīvra-dhyāna-gabhīra-pūjā-ādayaḥ) might contribute to/promote a contact with the Grace of the Supreme Lord (parama-īśvara-anugraha-sparśa-upakārakāḥ) in samādhi --i.e. profound trance-- (samādhau eva)||88||
धारपर्यन्तानुग्रहसङ्कीर्णेन साक्षात्परमेशेन सद्गुरुणा दीक्षितो योगी यदि तु तस्य ताः पूर्वोक्ताः ध्यानपूजादयः क्रिया निष्प्रयोजना भवेयुः॥८९॥
Dhāraparyantānugrahasaṅkīrṇena sākṣātparameśena sadguruṇā dīkṣito yogī yadi tu tasya tāḥ pūrvoktāḥ dhyānapūjādayaḥ kriyā niṣprayojanā bhaveyuḥ||89||
But (tu) if (yadi) a yogī (yogī) (is) initiated (dīkṣitaḥ) by a genuine Guru (sat-guruṇā) who is the personification of the Supreme Lord (sākṣāt-parama-īśena) (and) who is full of Grace up to the brim (dhāra-paryanta-anugraha-saṅkīrṇena), those (tāḥ) aforesaid (pūrva-uktāḥ) activities (kriyāḥ) such as meditation, worship, etc. (dhyāna-pūjā-ādayaḥ) become (bhaveyuḥ) unnecessary (niṣprayojanāḥ) to him (tasya)||89||
गुरुरूपं पूजाध्याने गुरुनामजप इत्यादयः क्रिया वस्तुतः स्वभावेन योगिनि खलु वर्तिष्यन्ते॥९०॥
Gururūpaṁ pūjādhyāne gurunāmajapa ityādayaḥ kriyā vastutaḥ svabhāvena yogini khalu vartiṣyante||90||
In fact (vastutas), activities (kriyāḥ) (such as) worship and meditation (pūjā-dhyāne) on the form of the Guru (guru-rūpam), muttering of the name of the Guru (guru-nāma-japaḥ), etc. (ityādayaḥ) will certainly happen (khalu vartiṣyante) spontaneously (svabhāvena) in a yogī (yogini)||90||
व्यापकरूपेण यत्सर्वं नरेण मोक्षलाभार्थं कृतं सम्यग्निरर्थकमसंशयम्॥९१॥
Vyāpakarūpeṇa yatsarvaṁ nareṇa mokṣalābhārthaṁ kṛtaṁ samyagnirarthakamasaṁśayam||91||
Broadly speaking (vyāpaka-rūpeṇa), all (sarvam) that (yad) a limited individual does (nareṇa... kṛtam) for attaining Liberation (mokṣa-lābha-artham) is, without doubt, completely useless (samyak nirarthakam asaṁśayam)||91||
तन्नरे प्रकाशमाने परमेश्वरे पुनस्तर्हि तस्य क्रियाः सार्थकतां गच्छन्ति॥९२॥
Tannare prakāśamāne parameśvare punastarhi tasya kriyāḥ sārthakatāṁ gacchanti||92||
However (punar), when the Supreme Lord gets revealed (prakāśamāne parama-īśvare) in that limited individual (tad-nare), then (tarhi) his (tasya) activities (kriyāḥ) become significant (sārthakatām gacchanti)||92||
The power of the Guru
गुरुरूपं यन्त्ररत्नमेव गुरुनाम मन्त्ररत्नमित्याद्येतद्बहुवारं बहुप्रकारं प्रतिपादितम्॥९३॥
Gururūpaṁ yantraratnameva gurunāma mantraratnamityādyetadbahuvāraṁ bahuprakāraṁ pratipāditam||93||
"Guru's form (guru-rūpam) is the best of yantra-s (yantra-ratnam eva), Guru's name (guru-nāma) is the best of mantra-s (mantra-ratnam), etc. (iti-ādi)", this (etad) has been affirmed (pratipāditam) many times (bahu-vāram) in many ways (bahu-prakāram)||93||
शिवे क्रुद्धे गुरुस्त्राता गुरौ क्रुद्धे शिवो न हीत्येतद्गुरुगीतायां स्पष्टमुक्तं कोऽस्यार्थस्तु॥९४॥
Śive kruddhe gurustrātā gurau kruddhe śivo na hītyetadgurugītāyāṁ spaṣṭamuktaṁ ko'syārthastu||94||
"(When) Śiva (śive) (is) angry (kruddhe), the Guru (guruḥ) (is) the Protector (trātā), (but when) the Guru (gurau) (is) angry (kruddhe), Śiva (śivaḥ) is not (the Protector) (na), undoubtedly (hi iti)", this (etad) is clearly stated (spaṣṭam uktam) in Gurugītā (guru-gītāyām), but (tu) what (kaḥ) (is) its (asya) meaning (arthaḥ)?||94||
त्रिकदर्शनानुसारेण किन्तु गुरुशिवयोरशेषमेकत्वमस्ति। तदा किमिति श्रीगुरुगितायां तद्दार्ढ्येनोदितम्॥९५॥
Trikadarśanānusāreṇa kintu guruśivayoraśeṣamekatvamasti| Tadā kimiti śrīgurugitāyāṁ taddārḍhyenoditam||95||
After all (kintu), according to Trika philosophy (trika-darśana-anusāreṇa), there is (asti) complete/perfect (aśeṣam) unity (ekatvam) between Guru and Śiva (guru-śivayoḥ). Then (tadā) why (kim iti) is that firmly stated (tad dārḍhyena uditam) in venerable Gurugītā (śrī-guru-gitāyām)?||95||
कार्यतो यतः शिवात्सबलतरो गुरुस्तथाहि तस्य बलाच्छिवप्रकाशनाज्ञापकत्वात्॥९६॥
Kāryato yataḥ śivātsabalataro gurustathāhi tasya balācchivaprakāśanājñāpakatvāt||96||
Because (yatas), in practice (kāryatas), the Guru (guruḥ) is more powerful (sabalataraḥ) than Śiva (śivāt), since, for example, He --i.e. the Guru-- can order Śiva to reveal Himself (tathāhi tasya... śiva-prakāśana-ājñāpakatvāt) by force (balāt)||96||
स्वहृष्टस्वरूपात्परमेश्वरः सदा शिष्यचित्तात्पश्चाद्गुप्तत्वे प्रवणो यत्संसारजनकमेव॥९७॥
Svahṛṣṭasvarūpātparameśvaraḥ sadā śiṣyacittātpaścādguptatve pravaṇo yatsaṁsārajanakameva||97||
Because of His frisky nature (sva-hṛṣṭa-svarūpāt), the Supreme Lord (parama-īśvaraḥ) is always prone (sadā... pravaṇaḥ) to being hidden (guptatve) behind (paścāt) the mind of the disciple (śiṣya-cittāt), which (yad) generates Transmigration (saṁsāra-janakam eva)||97||
एकदा त्वहैतुकीदयामयो गुरुः शिष्येऽस्मिन्परमशिवः प्रकाश्यतामिति वदति गुर्विच्छा च परमेश्वरेण न प्रतिरोद्धुं शक्यते॥९८॥
Ekadā tvahaitukīdayāmayo guruḥ śiṣye'sminparamaśivaḥ prakāśyatāmiti vadati gurvicchā ca parameśvareṇa na pratiroddhuṁ śakyate||98||
But (tu) one day (ekadā), the Guru (guruḥ), full of causeless Compassion (ahaitukī-dayā-mayaḥ), says (vadati) "Let the Supreme Śiva be revealed (parama-śivaḥ prakāśyatām) in this disciple (śiṣye asmin... iti)!", and (ca) Guru's Will (guru-icchā) cannot (na... śakyate) be resisted (pratiroddhum) by the Supreme Lord (parama-īśvareṇa)||98||
तच्छिष्यस्तदा सद्योऽनन्तदुःखसङ्कीर्णसंसारातीतस्थितावस्थोपलक्षितमोक्षतां गतो नात्र सन्देहः॥९९॥
Tacchiṣyastadā sadyo'nantaduḥkhasaṅkīrṇasaṁsārātītasthitāvasthopalakṣitamokṣatāṁ gato nātra sandehaḥ||99||
Then (tadā), that disciple (tad-śiṣyaḥ) immediately (sadyas) attains Liberation characterized by a State that is beyond Transmigration —which is replete with endless pain— (ananta-dukha-saṅkīrṇa-saṁsāra-atīta-sthita-avasthā-upalakṣita-mokṣatām gataḥ), there is no doubt (na... sandehaḥ) about it (atra)||99||
गुरुपरमेश्वरयोरेतद्दिव्यद्वैताद्वैतपदं परमार्थज्ञैरुपलब्धमेव न तु मनुष्यजातिबहुमतभूतैरसङ्ख्यमूढैरवश्यम्॥१००॥
Guruparameśvarayoretaddivyadvaitādvaitapadaṁ paramārthajñairupalabdhameva na tu manuṣyajātibahumatabhūtairasaṅkhyamūḍhairavaśyam||100||
This divine state of duality/non-duality (etad-divya-dvaita-advaita-padam) between Guru and Supreme Lord (guru-parama-īśvarayoḥ) is only understood (upalabdham eva) by the Knowers of the Highest Reality (parama-artha-jñaiḥ) and not (na tu) certainly (avaśyam) by the innumerable mūḍha-s --viz. confused people, fools, etc.-- (asaṅkhya-mūḍhaiḥ) who constitute the majority of humankind (manuṣyajāti-bahumata-bhūtaiḥ)||100||
Chapter 7: Life and death of the mūḍha-s
The miserable life of the mūḍha-s
योगीन्द्रमीड्यं भवरोगवैद्यं श्रीमद्गुरुं नित्यमहं नमामीति श्रीगुरुगीतायां परमपूजायाः सद्धृदयं स्पष्टमुक्तम्॥१०१॥
Yogīndramīḍyaṁ bhavarogavaidyaṁ śrīmadguruṁ nityamahaṁ namāmīti śrīgurugītāyāṁ paramapūjāyāḥ saddhṛdayaṁ spaṣṭamuktam||101||
In sacred Gurugītā (śrī-guru-gītāyām), the true core (sat-hṛdayam) of supreme worship (parama-pūjāyāḥ) has been clearly mentioned (spaṣṭam uktam): "I (aham) bow (namāmi) to the eternal (nityam) (and) venerable Guru (śrīmat-gurum) (who) is the chief of the Yogī-s (yogi-indram), praiseworthy (īḍyam) (and) a physician for the disease (called) transmigratory existence (bhava-roga-vaidyam... iti)"||101||
मुढाः सर्वे प्रत्युत श्रीमद्गुरुं विहाय स्वदेहान्परदेहानन्यमूढानां चित्तानि नृत्यमित्याद्यन्यत्किमपि पूजयन्ति॥१०२॥
Muḍhāḥ sarve pratyuta śrīmadguruṁ vihāya svadehānparadehānanyamūḍhānāṁ cittāni nṛtyamityādyanyatkimapi pūjayanti||102||
All of (sarve) the mūḍha-s (mūḍhāḥ), on the contrary (pratyuta), worship (pūjayanti) any other thing (anyat kim api) but venerable Guru (śrīmat-gurum vihāya): (They worship) their own bodies (sva-dehān), others' bodies (para-dehān), the minds (cittāni) of other mūḍha-s (anya-mūḍhānām), dancing (nṛtyam), etc. (iti-ādi)||102||
तैर्यत्कार्यमज्ञात्वा मूढा एतेऽयथार्थसङ्ख्यायां पणं कृत्वोपचारेणान्ते सर्वं हारयन्ति॥१०३॥
Tairyatkāryamajñātvā mūḍhā ete'yathārthasaṅkhyāyāṁ paṇaṁ kṛtvopacāreṇānte sarvaṁ hārayanti||103||
Not knowing (ajñātvā) what they should do (taiḥ yad kāryam), these (ete) mūḍha-s (mūḍhāḥ), after betting (paṇaṁ kṛtvā) on the wrong number (ayathārtha-saṅkhyāyām), methaphorically speaking (upacāreṇa), lose (hārayanti) everything (sarvam) in the end (ante)||103||
अगाधमूर्खतामूलकानर्थककामतृप्तौ तद्यौवनं सर्वं व्यर्थं कृत्वा मूढा एते ते जरातामितास्तन्मूर्खतां तु धारयन्ति॥१०४॥
Agādhamūrkhatāmūlakānarthakakāmatṛptau tadyauvanaṁ sarvaṁ vyarthaṁ kṛtvā mūḍhā ete te jarātāmitāstanmūrkhatāṁ tu dhārayanti||104||
After wasting their entire youth (tad-yauvanam sarvam vyartham kṛtvā) satisfying vain desires rooted in an unfathomable foolishness (agādha-mūrkhatā-mūlaka-anarthaka-kāma-tṛptau), these very (ete te) mūḍha-s (mūḍhāḥ) enter (itāḥ) into old age (jarātām) but (tu) retain (dhārayanti) their stupidity (tad-mūrkhatām)||104||
जरायामपि तन्मूर्खत्वं धारयन्तो मूढा एते पुनर्निरर्थककामतर्पयन्नासिसिषन्ते स्वदेहचित्तादिवैकल्यात्तु नातिकृपणं सिध्यन्ति॥१०५॥
Jarāyāmapi tanmūrkhatvaṁ dhārayanto mūḍhā ete punarnirarthakakāmatarpayannāsisiṣante svadehacittādivaikalyāttu nātikṛpaṇaṁ sidhyanti||105||
These (ete) mūḍha-s (mūḍhāḥ) who retain (dhārayantaḥ) their foolishness (tad-mūrkhatvam) even (api) in old age (jarāyām) want to keep (āsisiṣante) satisfying vain desires (nirarthaka-kāma-tarpayan) again (punar), but (tu) due to deficiency in their bodies, minds, etc. (sva-deha-citta-ādi-vaikalyāt), they miserably fail --i.e. the mūḍha-s miserably fail-- (na atikṛpaṇam sidhyanti)||105||
जरायाः सर्वव्याधिभारेण सहागताया अपि तथापि वृद्धो मूढः स्वस्य प्रचण्डाज्ञानादिन्द्रियविषयान्कामयनेव तिष्ठति॥१०६॥
Jarāyāḥ sarvavyādhibhāreṇa sahāgatāyā api tathāpi vṛddho mūḍhaḥ svasya pracaṇḍājñānādindriyaviṣayānkāmayaneva tiṣṭhati||106||
Although old age has come (jarāyāḥ... āgatāyāḥ api) with all of (its) burden of sickenesses (sarva-vyādhi-bhāreṇa saha), even so (tathā api) the old (vṛddhaḥ) mūḍha (mūḍhaḥ), because of his impetuous ignorance (svasya pracaṇḍa-ajñānāt), keeps (tiṣṭhati) desiring (kāmayan eva) objects of the senses (indriya-viṣayān)||106||
हा हन्त परन्तु स विस्मृतवान्यन्मृत्युरनिवार्यतया तस्योपरि कूर्दितुं सज्ज उत्क्रोश इव स्वामिषस्योपरि॥१०७॥
Hā hanta parantu sa vismṛtavānyanmṛtyuranivāryatayā tasyopari kūrdituṁ sajja utkrośa iva svāmiṣasyopari||107||
But (parantu) alas (hā hanta)!, he forgot (sa vismṛtavān) that (yad) death (mṛtyuḥ) (is) inevitably (anivāryatayā) ready (sajjaḥ) to jump (kūrditum) on him (tasya upari) like (iva) an eagle (utkrośaḥ) on its prey (sva-āmiṣasya upari) ||107||
यद्यपि स सर्वतो व्याधिभिर्वेदनाभिश्च बाधितस्तथापि म्रियमाणो मूढः केवलं जीवितुमिच्छति यदज्ञानस्य चिह्नम्॥१०८॥
Yadyapi sa sarvato vyādhibhirvedanābhiśca bādhitastathāpi mriyamāṇo mūḍhaḥ kevalaṁ jīvitumicchati yadajñānasya cihnam||108||
Even if (yadi api) he (saḥ) is besieged (bādhitaḥ) by sicknesses (vyādhibhiḥ) and (ca) pains (vedanābhiḥ) from all sides (sarvatas), even so (tathā api) the dying (mriyamāṇaḥ) mūḍha (mūḍhaḥ) just (kevalam) wants (icchati) to live (jīvitum), which (yad) (is) a sign (cihnam) of ignorance (ajñānasya)||108||
असङ्ख्यविषयानां पङ्के परिभ्रमन्सम्पूर्णजीवनात्पश्चान्मूधः प्रयाणकाले स्ववास्तवाहन्त्वं जीवनमेवास्तीति ज्ञातुमसमर्थः॥१०९॥
Asaṅkhyaviṣayānāṁ paṅke paribhramansampūrṇajīvanātpaścānmūdhaḥ prayāṇakāle svavāstavāhantvaṁ jīvanamevāstīti jñātumasamarthaḥ||109||
After (paścāt) an entire life (sampūrṇa-jīvanāt) rolling around (paribhraman) in the mud (paṅke) of countless objects (asaṅkhya-viṣayānām), the mūḍha (mūdhaḥ), at the time of dying (prayāṇa-kāle), is unable (asamarthaḥ) to know (jñātum) that (iti) his own Real I (sva-vāstava-ahantvam) is (asti) Life Itself (jīvanam eva)||109||
Death of the mūḍha-s
तस्य शरीरं त्यक्त्वा सामान्यमूढः प्रायः पृथिव्यामस्यामन्यशरीरे बलात्प्रत्यागम्यते कालरेखायामस्यामन्यस्यां वा॥११०॥
Tasya śarīraṁ tyaktvā sāmānyamūḍhaḥ prāyaḥ pṛthivyāmasyāmanyaśarīre balātpratyāgamyate kālarekhāyāmasyāmanyasyāṁ vā||110||
After leaving (tyaktvā) his (tasya) body (śarīram), the average mūḍha (sāmānya-mūḍhaḥ) is generally forced to return (prāyas... balāt pratyāgamyate) to another body (anya-śarīre) on this world of earth (pṛthivyām asyām), in this timeline (kāla-rekhāyām asyām) or (vā) in another (anyasyām)||110||
साधारणमूढस्यानतिधार्मिकाधार्मिकत्वात्स पितृलोकं नरकं वा न गमिष्यति किं पुनर्देवलोकान्॥१११॥
Sādhāraṇamūḍhasyānatidhārmikādhārmikatvātsa pitṛlokaṁ narakaṁ vā na gamiṣyati kiṁ punardevalokān||111||
Since the usual mūḍha is neither very pious nor very impious (sādhāraṇa-mūḍhasya anati-dhārmika-adhārmikatvāt), he (saḥ) will not go (na gamiṣyati) to the worlds of the ancestors (pitṛ-lokam) or (vā) to hell (narakam), let alone (kim punar) to the worlds of gods (deva-lokān)||111||
मूढो यदि केवलमेकशरीरातपरं सञ्चरति यथा कोऽपि यः स्वजीर्णवासांस्यवमुच्यापराणि परिदधाति तर्ह्यन्ये मूढाः किमित्येतावद्रुदन्ति ॥११२॥
Mūḍho yadi kevalamekaśarīrātaparaṁ sañcarati yathā ko'pi yaḥ svajīrṇavāsāṁsyavamucyāparāṇi paridadhāti tarhyanye mūḍhāḥ kimityetāvadrudanti ||112||
If (yadi) a mūḍha (mūḍhaḥ) simply (kevalam) moves (sañcarati) from one body (eka-śarīrāt) to another (body) (aparam) just as (yathā) someone (kaḥ api) who (yaḥ), after taking off (avamucya) his old clothes (sva-jīrṇa-vāsāṁsi), puts on (paridadhāti) other (clothes) (aparāṇi), then (tarhi) why (kim iti) are other mūḍha-s crying (anye mūḍhāḥ... rudanti) so much (etāvat)?||112||
मूढाणामपि मृत्योः समये शोकस्य कारणं नास्ति यतः स्वातन्त्र्यपूर्णपरमशिवसारगुरुः सर्वेषु तेषाममरात्मत्वेनावस्थितः॥११३॥
Mūḍhāṇāmapi mṛtyoḥ samaye śokasya kāraṇaṁ nāsti yataḥ svātantryapūrṇaparamaśivasāraguruḥ sarveṣu teṣāmamarātmatvenāvasthitaḥ||113||
Even (api) in the case of the mūḍha-s --viz. confused people, fools, etc.-- (mūḍhāṇām), there is no (na asti) reason (kāraṇam) for sorrow (śokasya) at the time (samaye) of death (mṛtyoḥ) because (yatas) the Guru who is essentialy the Supreme Śiva replete with Absolute Freedom (svātantrya-pūrṇa-parama-śiva-sāra-guruḥ) is present (avasthitaḥ) in everybody (sarveṣu) as their own Immortal Self (teṣām amara-ātmatvena)||113||
Proof of the Existence of the Immortal Self
स्वविशालाज्ञानस्य समुद्रे भ्रमन्तः संशयवातबलेन प्रेरिताश्च सर्वेष्वस्यामरात्मनोऽस्तित्वस्य प्रमाणानि केचिन्मूढाः पृच्छन्ति॥११४॥
Svaviśālājñānasya samudre bhramantaḥ saṁśayavātabalena preritāśca sarveṣvasyāmarātmano'stitvasya pramāṇāni kecinmūḍhāḥ pṛcchanti||114||
Wandering (bhramantaḥ) in the ocean (samudre) of their huge ignorance (sva-viśāla-ajñānasya) and (ca) impelled (preritāḥ) by the force of the wind of doubt (saṁśaya-vāta-balena), some (kecid) mūḍha-s (mūḍhāḥ) ask (pṛcchanti) about the proofs (pramāṇāni) of the Existence (astitvasya) of this Immortal Self (asya amara-ātmanaḥ) in everybody (sarveṣu)||114||
दम्भस्योग्रमृगमारुह्य तेषामपि सर्वेषां प्रियस्यामरात्मनोऽस्तित्वापेक्षया दृढप्रमाणानि मूढा एते याचन्ते॥११५॥
Dambhasyogramṛgamāruhya teṣāmapi sarveṣāṁ priyasyāmarātmano'stitvāpekṣayā dṛḍhapramāṇāni mūḍhā ete yācante||115||
After mounting (āruhya) the ferocious animal (ugra-mṛgam) of arrogance (dambhasya), these (ete) mūḍha-s (mūḍhāḥ) demand (yācante) solid proofs (dṛḍha-pramāṇāni) with reference to the existence (astitva-apekṣayā) of this Immortal Self who is dear to (priyasya amara-ātmanaḥ) everybody (sarveṣām), even (api) to themselves (teṣām)||115||
अमरात्मास्तिवं दार्शयितुं जीवनाद्भुतस्यासङ्ख्याकाशगङ्गानां स्थूलशरीरनामकाश्रद्धेययन्त्रस्येत्यादीनामुल्लेखोऽशेषेण निष्प्रयोजनः॥११६॥
Amarātmāstivaṁ dārśayituṁ jīvanādbhutasyāsaṅkhyākāśagaṅgānāṁ sthūlaśarīranāmakāśraddheyayantrasyetyādīnāmullekho'śeṣeṇa niṣprayojanaḥ||116||
In order to prove (dārśayitum) the existence of the Immortal Self (amara-ātma-astivam) there is no need at all to mention (ullekhaḥ aśeṣeṇa niṣprayojanaḥ) the miracle of life (jīvana-adbhutasya), the innumerable galaxies (asaṅkhya-ākāśagaṅgānām), the incredible machinery called gross body (sthūla-śarīra-nāmaka-aśraddheya-yantrasya), etc. (iti-ādīnām)||116||
यूयं सर्वे यदि सन्त्येव तदा परमेश्वरसारामरात्मावश्यमेवास्त्यपीति त्वया केवलं तानभिमानिमूढान्वक्तव्यं किमत्र॥११७॥
Yūyaṁ sarve yadi santyeva tadā parameśvarasārāmarātmāvaśyamevāstyapīti tvayā kevalaṁ tānabhimānimūḍhānvaktavyaṁ kimatra||117||
You have only to tell (tvayā kevalam... vaktavyam) those arrogant mūḍha-s (tān abhimāni-mūḍhān): "If (yadi) all of you (yūyam sarve) exist (santi eva), then (tadā) the Immortal Self whose essence is the Supreme Lord (parama-īśvara-sāra-amara-ātmā) certainly (avaśyam eva) exists (asti) as well (api iti)". What (else could be said) about this (kim atra)?||117||
मूढास्ते सर्वे तद्वाक्यस्य वास्तविकार्थं चिन्तयन्तु विवादञ्च कुर्वन्त्वलमनेन॥११८॥
Mūḍhāste sarve tadvākyasya vāstavikārthaṁ cintayantu vivādañca kurvantvalamanena||118||
Let all those mūḍha-s think and debate (mūḍhāḥ te sarve... cintayantu vivādam ca kurvantu) about the real meaning (vāstavika-artham) of that phrase (tad-vākyasya)! Enough (alam) of this (anena)||118||
Chapter 8: The initial path of the seeker
The special mūḍha
एकदा योऽल्पकोष्ठे निरुद्धः पशुरिव दुःखानुभवे सम्पूर्णजीवनं यापितवानेव स्वजीवनस्य वास्तविकार्थस्य लक्ष्यस्य च विषये चिन्तयितुमेकमूढः सहसारभते॥११९॥
Ekadā yo'lpakoṣṭhe niruddhaḥ paśuriva duḥkhānubhave sampūrṇajīvanaṁ yāpitavāneva svajīvanasya vāstavikārthasya lakṣyasya ca viṣaye cintayitumekamūḍhaḥ sahasārabhate||119||
One day (ekadā), one mūḍha (eka-mūḍhaḥ), who (yaḥ) has spent (yāpitavān eva) (his) whole life (sampūrṇa-jīvanam) suffering (duḥkha-anubhave) like (iva) an animal (paśuḥ) confined (niruddhaḥ) in a small enclosed space (alpa-koṣṭhe), suddenly (sahasā) begins (ārabhate) to think (cintayitum) about (viṣaye) the real meaning (vāstavika-arthasya) and (ca) goal (lakṣyasya) of his own life (sva-jīvanasya)||119||
बहुचिन्तनानन्तरं सोऽन्त उपलभते यज्जीवनस्य वास्तविकार्थो लक्ष्यञ्च लौकिकवस्तुना व्याख्यातुं न शक्येते न च मिश्रवस्तुनापि॥१२०॥
Bahucintanānantaraṁ so'nta upalabhate yajjīvanasya vāstavikārtho lakṣyañca laukikavastunā vyākhyātuṁ na śakyete na ca miśravastunāpi||120||
After thinking a lot (bahu-cintana-anantaram), he (sa) finally (ante) realizes (upalabhate) that (yad) the real meaning (vāstavika-arthaḥ) and (ca) goal (lakṣya) of life (jīvanasya) cannot (na śakyete) be explained (vyākhyātum) by the common/usual reality (laukika-vastunā) and (ca) not (na) even (api) by the mixed reality (miśra-vastunā)||120||
एतेनाकस्मिकप्रकाशनेन स्तब्धः सोऽलाघवेन विनिर्गममार्गमन्वेष्टुमारभतेऽन्ते च तत्प्राप्नोति॥१२१॥
Etenākasmikaprakāśanena stabdhaḥ so'lāghavena vinirgamamārgamanveṣṭumārabhate'nte ca tatprāpnoti||121||
Stupefied (stabdhaḥ) by this sudden revelation (etena ākasmika-prakāśanena), he (saḥ) seriously (alāghavena) starts (ārabhate) to look for (anveṣṭum) a way out (vinirgama-mārgam) and (ca) finally (ante) finds (prāpnoti) it (tad)||121||
स च स्वामरात्मानुग्रहेणावगच्छति यदलौकिकवस्त्वेव स्वस्य जीवनस्य वास्तविकार्थं लक्ष्यं च व्याख्यातुं शक्नोति॥१२२॥
Sa ca svāmarātmānugraheṇāvagacchati yadalaukikavastveva svasya jīvanasya vāstavikārthaṁ lakṣyaṁ ca vyākhyātuṁ śaknoti||122||
And (ca) he (saḥ), by the Grace of his own Immortal Self (sva-amara-ātma-anugraheṇa), comes to know (avagacchati) that (yad) only (eva) the uncommon/unusual reality (alaukika-vastu eva) can (śaknoti) explain (vyākhyātum) the real meaning (vāstavika-artham) and (ca) goal (lakṣyam) of his life (svasya jīvanasya)||122||
स उत्कृष्टप्रकारपुरुषसत्त्वस्य महारहस्यमनुभवितुं समारभते यत्तस्य भावानां परिवर्तनं करोति॥१२३॥
Sa utkṛṣṭaprakārapuruṣasattvasya mahārahasyamanubhavituṁ samārabhate yattasya bhāvānāṁ parivartanaṁ karoti||123||
He (saḥ) commences (samārabhate) to experience (anubhavitum) the Great Mystery (mahā-rahasyam) of the existence of a person of superior class (utkṛṣṭa-prakāra-puruṣa-sattvasya), which (yad) gives a twist (parivartanam karoti) to his emotions (tasya bhāvānām)||123||
तेन महारहस्येन दिवारात्रं प्रविष्टो विशेषमूढोऽयं तस्योत्कृष्टपुरुषस्यान्वेषण सोत्साहं प्रवर्ततेऽवश्यम्॥१२४॥
Tena mahārahasyena divārātraṁ praviṣṭo viśeṣamūḍho'yaṁ tasyotkṛṣṭapuruṣasyānveṣaṇa sotsāhaṁ pravartate'vaśyam||124||
Penetrated (praviṣṭaḥ) by that Great Mystery (tena mahā-rahasyena) day and night (divārātram), this (ayam) special mūḍha (viśeṣa-mūḍhaḥ) is vigorously engaged (sotsāham pravartate) in searching (anveṣaṇe) that superior person (tasya utkṛṣṭa-puruṣasya)||124||
स्वान्वेषणस्यारम्भ एव सोऽस्मिञ्जलमवसिञ्चतामसद्गुरुत्वस्य समुद्रतरङ्गानां गर्जताडनमाप्नोति॥१२५॥
Svānveṣaṇasyārambha eva so'smiñjalamavasiñcatāmasadgurutvasya samudrataraṅgānāṁ garjatāḍanamāpnoti||125||
At the very beginning (ārambhe eva) of his searching (sva-anveṣaṇasya), he (saḥ) receives (āpnoti) the roaring battering (garja-tāḍanam) of the waves of the ocean (samudra-taraṅgānām) of false Guruhood (a-sat-gurutvasya), which --i.e. those waves-- splash him (asmin jalam avasiñcatām)||125||
ये तच्छिष्यबन्धादृते सर्वं चोरयन्त्येवासद्गुरवोऽज्ञानीस्वल्पदृग्धूर्तमूर्खाद्यात्मको मूढसमूहो भवन्ति॥१२६॥
Ye tacchiṣyabandhādṛte sarvaṁ corayantyevāsadguravo'jñānīsvalpadṛgdhūrtamūrkhādyātmako mūḍhasamūho bhavanti||126||
The false Guru-s (a-sat-guravaḥ), who (ye) steal (corayanti eva) everything (sarva) except (ṛte) bondage of their disciples (tad-śiṣya-bandhāt), are (bhavanti) a group of mūḍha-s (mūḍha-samūhaḥ) composed of ignorant, very short-sighted ones, rogues, fools, etc. (ajñānī-su-alpadṛk-dhūrta-mūrkha-ādya-ātmakaḥ)||126||
The little device in the seeker's subtle heart
एतद्विशेषमूढस्य सत्ययथार्थसाधकत्वात्तत्सूक्ष्महृदय एकाल्पयन्त्रं सद्गुरूनाकर्षदसद्गुरून्निरस्यच्च वर्तते॥१२७॥
Etadviśeṣamūḍhasya satyayathārthasādhakatvāttatsūkṣmahṛdaya ekālpayantraṁ sadgurūnākarṣadasadgurūnnirasyacca vartate||127||
Since this special mūḍha is a genuine seeker of the Truth (etad-viśeṣa-mūḍhasya satya-yathārtha-sādhakatvāt), in his subtle heart (tad-sūkṣma-hṛdaye) there is (vartate) one little device (eka-alpa-yantram) which attracts (ākarṣat) true Guru-s (sat-gurūn) and (ca) rejects (nirasyat) false Guru-s (a-sat-gurūn)||127||
एतदल्पयन्त्रं यदा सदोषं तदानेनासद्गुरुनामकमूर्खबृहद्गण आकर्षित एव॥१२८॥
Etadalpayantraṁ yadā sadoṣaṁ tadānenāsadgurunāmakamūrkhabṛhadgaṇa ākarṣita eva||128||
When (yadā) this little device (etad-alpa-yantram) is defective (sadoṣam), then (tadā) it attracts (anena... ākarṣitam eva) the huge horde of idiots called false Guru-s (a-sat-guru-nāmaka-mūrkha-bṛhat-gaṇaḥ)||128||
अनेन हेतुना तेऽज्ञानिनोऽसद्गुरवोऽनेकानां साधकानां नौकान्मज्जयितुमेव शक्ताः॥१२९॥
Anena hetunā te'jñānino'sadguravo'nekānāṁ sādhakānāṁ naukānmajjayitumeva śaktāḥ||129||
Because of this (anena hetunā), those (te) ignorant (ajñāninaḥ) false Guru-s (a-sat-guravaḥ) are able (śaktāḥ) to sink (majjayitum eva) the boats (naukān) of many seekers (anekānām sādhakānām)||129||
एतदल्पयन्त्रं कदाचित्साधकस्य सूक्ष्महृदयेऽतिगूढं नानात्वमाप्तम्॥१३०॥
Etadalpayantraṁ kadācitsādhakasya sūkṣmahṛdaye'tigūḍhaṁ nānātvamāptam||130||
Sometimes (kadācid), this little device (etad-alpa-yantram) becomes mysteriously multiple (atigūḍham nānātvam āptam) in the subtle heart (sūkṣma-hṛdaye) of the seeker (sādhakasya)||130||
एतन्नानाल्पयन्त्रस्य कारणात्तत्साधको ये मोक्षं नावहन्ति तेषां द्वित्वसङ्कीर्णविषयानां समूहेऽनुरक्तो भवति॥१३१॥
Etannānālpayantrasya kāraṇāttatsādhako ye mokṣaṁ nāvahanti teṣāṁ dvitvasaṅkīrṇaviṣayānāṁ samūhe'nurakto bhavati||131||
Due to this multiple little device (etad-nānā-alpa-yantrasya kāraṇāt), that seeker (tad-sādhakaḥ) becomes interested (anuraktaḥ bhavati) in a group (samūhe) of matters replete with duality (dvitva-saṅkīrṇa-viṣayānām) which --i.e. such matters replete with duality-- (ye... teṣām) do not (na) lead (āvahanti) to Liberation (mokṣam)||131||
तेषां पूर्वोक्तानां द्वित्वसङ्कीर्णविषयानां दृष्टान्ताः केचिदधुना मम व्याख्यानं स्पष्टतरमपि कर्तुम्॥१३२॥
Teṣāṁ pūrvoktānāṁ dvitvasaṅkīrṇaviṣayānāṁ dṛṣṭāntāḥ kecidadhunā mama vyākhyānaṁ spaṣṭataramapi kartum||132||
Now (adhunā) some (kecid) examples (dṛṣṭāntāḥ) of those aforesaid matters replete with duality (teṣām pūrva-uktānām dvitva-saṅkīrṇa-viṣayānām) for making (kartum) my (mama) explanation (vyākhyānam) even (api) clearer (spaṣṭataram)||132||
ख्रीष्टस्यालौकिकविमान आगमनं सुच्यग्रस्तम्भानां महारहस्यमटलाण्टिसाख्यमहाद्वीपस्य सूक्ष्मस्थानं हिमालय अत्यन्तं दूरसंस्थे प्रदेशे कस्यचिद्रहस्यमयस्य ऋषिसेरुपस्थितिरित्यादयः॥१३३॥
Khrīṣṭasyālaukikavimāna āgamanaṁ sucyagrastambhānāṁ mahārahasyamaṭalāṇṭisākhyamahādvīpasya sūkṣmasthānaṁ himālaya atyantaṁ dūrasaṁsthe pradeśe kasyacidrahasyamayasya ṛṣiserupasthitirityādayaḥ||133||
The arrival (āgamanam) of Christ (khrīṣṭasya) on an extraterrestrial (space) ship (alaukika-vimāne), the great mystery (mahā-rahasyam) of pyramids (sucyagrastambhānām), the exact location (sūkṣma-sthānam) of the continent known as Atlantis (aṭalāṇṭis-ākhya-mahā-dvīpasya), the presence (upasthitiḥ) of some mysterious sage (kasyacid rahasya-mayasya ṛṣiseḥ) in a very remote region (atyantam dūrasaṁsthe pradeśe) of Himalayas (himālaye), etc. (iti-ādayaḥ)||133||
एते सर्वे विषया अतीव विनोदका रहस्यपूर्णाश्च दृश्येरंस्ते किन्तु श्वासावरोधकदासत्वान्मुक्तिं नावहन्ति॥१३४॥
Ete sarve viṣayā atīva vinodakā rahasyapūrṇāśca dṛśyeraṁste kintu śvāsāvarodhakadāsatvānmuktiṁ nāvahanti||134||
All (sarve) these (ete) matters (viṣayā) might look (dṛśyeran) very (atīva) entertaining (vinodakāḥ) and (ca) mysterious (rahasya-pūrṇāḥ), but (kintu) they (te) do not (na) lead (āvahanti) to Liberation (muktim) from suffocating servitude (śvāsāvarodhaka-dāsatvāt)||134||
तैर्द्वित्वपूर्णविषयैः पीडितस्वचित्ता नानाल्पयन्त्रयुताः साधकास्तेषु सर्वेषु विषयेषु स्वेषां बहुमूल्यजीवनानि व्ययीकुर्वन्ति॥१३५॥
Tairdvitvapūrṇaviṣayaiḥ pīḍitasvacittā nānālpayantrayutāḥ sādhakāsteṣu sarveṣu viṣayeṣu sveṣāṁ bahumūlyajīvanāni vyayīkurvanti||135||
With their minds beset (pīḍita-sva-cittāḥ) by those matters full of duality (taiḥ dvitva-pūrṇa-viṣayaiḥ), the seekers (sādhakāḥ) who have multiple little devices (nānā-alpa-yantra-yutāḥ) waste (vyayīkurvanti) their (sveṣām) precious lives (bahumūlya-jīvanāni) in all those things (teṣu sarveṣu viṣayeṣu)||135||
The nature of contact between Guru and disciple
साधके बन्धनान्मोक्षक्रियाप्रसङ्गस्यारम्भार्थं सद्गुरोः सच्छिष्यस्य च वास्तविकसंस्पर्शः खल्वावश्यकः॥१३६॥
Sādhake bandhanānmokṣakriyāprasaṅgasyārambhārthaṁ sadguroḥ sacchiṣyasya ca vāstavikasaṁsparśaḥ khalvāvaśyakaḥ||136||
For starting (ārambha-artham) the process of Liberation (mokṣa-kriyāprasaṅgasya) from bondage (bandhanāt) in a seeker (sādhake), a real contact (vāstavika-saṁsparśaḥ) between a genuine Guru and a genuine disciple (sat-guroḥ sat-śiṣyasya ca) (is) certainly necessary (khalu āvaśyakaḥ)||136||
प्राचीनकाल उन्नतशिल्पकलाविज्ञानाभावाद्गुरुशिष्ययोः संस्पर्शः शारीरिकोऽथवा चित्तद्वारा वा॥१३७॥
Prācīnakāla unnataśilpakalāvijñānābhāvādguruśiṣyayoḥ saṁsparśaḥ śārīriko'thavā cittadvārā vā||137||
In ancient times (prācīna-kāle), due to the absence of advanced technology (unnata-śilpakalāvijñāna-abhāvāt), the contact (saṁsparśaḥ) between Guru and disciple (guru-śiṣyayoḥ) (was) physical (śārīrikaḥ) or (athavā... vā) through the mind --viz. by telephaty-- (citta-dvārā)||137||
आधुनिककाले शिल्पकलाविज्ञानस्य महाविकासेनैव चित्तद्वारेण संस्पर्शो निष्प्रयोजनो नूनमपिनाम च शारीरिकसंस्पर्शस्याप्यावश्यकता नास्ति॥१३८॥
Ādhunikakāle śilpakalāvijñānasya mahāvikāsenaiva cittadvāreṇa saṁsparśo niṣprayojano nūnamapināma ca śārīrikasaṁsparśasyāpyāvaśyakatā nāsti||138||
In modern times (adhunika-kāle), because of the great development (mahā-vikāsena eva) of technology (śilpakalāvijñānasya), the contact (saṁsparśaḥ) through the mind (citta-dvāreṇa) (has become) unnecessary (niṣprayojanaḥ) indeed (nūnam), and (ca) perhaps (apināma) there is no (na asti) need (āvaśyakatā) for physical contact (śārīrika-saṁsparśasya) either (api)||138||
The fivefold contact according to Trika philosophy
त्रिकदर्शने गुरुशिष्ययोः संस्पर्श उक्ते बुधैः सम्बन्ध इति शब्दः संस्पर्शपदात्प्रति प्रयुक्तः॥१३९॥
Trikadarśane guruśiṣyayoḥ saṁsparśa ukte budhaiḥ sambandha iti śabdaḥ saṁsparśapadātprati prayuktaḥ||139||
In Trika philosophy (trika-darśane), when the contact between Guru and disciple is mentioned (guru-śiṣyayoḥ saṁsparśe ukte), the sages use (budhaiḥ... prayuktaḥ) the word (śabdaḥ) "sambandha" --close connection-- (sambandhaḥ iti) instead of (prati) the term "saṁsparśa" --lit. contact-- (saṁsparśa-padāt)||139||
तैरेतैर्बुधैः प्रकाशितानां पञ्चसम्बन्धानां नामान्येतानि महानन्तरालो दिव्यो दिव्यादिव्योऽदिव्यश्चेति॥१४०॥
Tairetairbudhaiḥ prakāśitānāṁ pañcasambandhānāṁ nāmānyetāni mahānantarālo divyo divyādivyo'divyaśceti||140||
These (etāni) (are) the names (nāmāni) of the five contacts (pañca-sambandhānām) revealed (prakāśitānām) by those very sages (taiḥ etaiḥ budhaiḥ): "Great (mahān), intermediate (antarālaḥ), divine (divyaḥ), mixture of divine and non-divine (divya-adivyaḥ) and (ca) non-divine (adivyaḥ... iti)"||140||
विश्वस्य सृष्तेरारभे गुरुशिष्ययोः शिवसदाशिवयोर्महासम्बन्धोऽभवत्॥१४१॥
Viśvasya sṛṣterārabhe guruśiṣyayoḥ śivasadāśivayormahāsambandho'bhavat||141||
At the beginning (ārabhe) of the universal manifestation (viśvasya sṛṣteḥ) there was (abhavat) the great contact (mahā-sambandhaḥ) between Guru and disciple (guru-śiṣyayoḥ) —Śiva being the Guru and Sadāśiva being the disciple (śiva-sadāśivayoḥ)—||141||
ततो गुरुशिष्ययोः सदाशिवानन्तभट्टारकयोरन्तरालसम्बन्ध आसीत्॥१४२॥
Tato guruśiṣyayoḥ sadāśivānantabhaṭṭārakayorantarālasambandha āsīt||142||
After that (tatas), there was (āsīt) the intermediate contact (antarāla-sambandhaḥ) between Guru and disciple (guru-śiṣyayoḥ) —Sadāśiva being the Guru and Anantabhaṭṭāraka being the disciple (sadāśiva-anantabhaṭṭārakayoḥ)—||142||
ततः परं गुरुशिष्ययोरनन्तभट्टारकश्रीकण्ठनाथयोर्दिव्यसम्बन्धोऽविद्यत॥१४३॥
Tataḥ paraṁ guruśiṣyayoranantabhaṭṭārakaśrīkaṇṭhanāthayordivyasambandho'vidyata||143||
After that (tatas param), there was (avidyata) the divine contact (divya-sambandhaḥ) between Guru and disciple (guru-śiṣyayoḥ) —Anantabhaṭṭāraka being the Guru and Śrīkaṇṭhanātha being the disciple (anantabhaṭṭāraka-śrīkaṇṭhanāthayoḥ)—||143||
पश्चाद्गुरुशिष्ययोः श्रीकण्ठनाथसनत्कुमारयोर्दिव्यादिव्यसम्बन्धोऽभवत्॥१४४॥
Paścādguruśiṣyayoḥ śrīkaṇṭhanāthasanatkumārayordivyādivyasambandho'bhavat||144||
Afterward (paścāt), there was (abhavat) the divine/non-divine contact (divya-adivya-sambandhaḥ) between Guru and disciple (guru-śiṣyayoḥ) —Śrīkaṇṭhanātha being the Guru and Sanātkumāra being the disciple (śrīkaṇṭhanātha-sanatkumārayoḥ)—||144||
तदनन्तरं गुरुशिष्ययोः सनत्कुमारमनुष्ययोरदिव्यसम्बन्ध आसीदेव॥१४५॥
Tadanantaraṁ guruśiṣyayoḥ sanatkumāramanuṣyayoradivyasambandha āsīdeva||145||
After that (tad-anantaram), there was (āsīt eva) the non-divine contact (adivya-sambandhaḥ) between Guru and disciple (guru-śiṣyayoḥ) —Sanātkumāra being the Guru and a human being the disciple (sanatkumāra-manuṣyayoḥ)—||145||
मत्प्रियत्रिकगुरोर्लक्ष्मणजूभट्टारकस्य मते तत्पञ्चमसम्बन्धो बहुवारमभवद्दुर्वासस्त्र्यम्बकनाथयोश्च तेषामन्तिमः॥१४६॥
Matpriyatrikagurorlakṣmaṇajūbhaṭṭārakasya mate tatpañcamasambandho bahuvāramabhavaddurvāsastryambakanāthayośca teṣāmantimaḥ||146||
In the opinion (mate) of my dear Trika Guru, venerable Lakṣmaṇa Joo (mat-priya-trika-guroḥ lakṣmaṇajū-bhaṭṭārakasya), that fifth contact (tad-pañcama-sambandhaḥ) happened (abhavat) many times (bahu-vāram), (being) the last (antimaḥ) of them (teṣām) between Durvāsās and Tryambakanātha (durvāsas-tryambakanāthayoḥ ca)||146||
तस्य पुण्यवचनानुसारमपि महासम्बन्धादूर्ध्वमपि तिष्ठन्परसम्बन्धोऽयं गुरुशिष्ययोः पूर्णैकत्वे सति वर्तते॥१४७॥
Tasya puṇyavacanānusāramapi mahāsambandhādūrdhvamapi tiṣṭhanparasambandho'yaṁ guruśiṣyayoḥ pūrṇaikatve sati vartate||147||
According to his sacred words as well (tasya puṇya-vacana-anusāram api), this (ayam) Supreme Contact (para-sambandhaḥ), which is (tiṣṭhan) even (api) above (ūrdhvam) the great contact (mahā-sambandhāt), takes place (vartate) when there is perfect unity (pūrṇa-ekatve sati) between Guru and disciple (guru-śiṣyayoḥ)||147||
लक्ष्मणजूपादैरुक्तमपि यदस्य परसम्बन्धस्य कृते शिष्येण स्वगुरावेतद्व्यवहारे वा दोषं नान्वेष्टव्यमवश्यम्॥१४८॥
Lakṣmaṇajūpādairuktamapi yadasya parasambandhasya kṛte śiṣyeṇa svagurāvetadvyavahāre vā doṣaṁ nānveṣṭavyamavaśyam||148||
Venerable Lakṣmaṇa Joo even said (lakṣmaṇajū-pādair uktam api) that (yad) for this Supreme Contact to occur (asya para-sambandhasya kṛte), the disciple must not look for (śiṣyeṇa... na anveṣṭavyam) (any) fault (doṣam) in his Guru (sva-gurau) or (vā) in his behavior (etad-vyavahāre)||148||
The seeker's imagination about his Guru
अधुना स्वसूक्ष्महृदये सम्यगल्पयन्त्रेण सम्पन्नस्य तद्विशेषमूढस्य कथां प्रति पुनरागच्छामि॥१४९॥
Adhunā svasūkṣmahṛdaye samyagalpayantreṇa sampannasya tadviśeṣamūḍhasya kathāṁ prati punarāgacchāmi||149||
Now (adhunā) I return (punar āgacchāmi) to (prati) the story (kathām) of that special mūḍha (tad-viśeṣa-mūḍhasya) furnished with (sampannasya) a right little device (samyak-alpa-yantreṇa) in his own subtle heart (sva-sūkṣma-hṛdaye)||149||
एवं स विशेषमूढः सत्साधकभूतः शीघ्रमेवानपेक्षितदर्शनं सद्गुरुं प्राप्नोति॥१५०॥
Evaṁ sa viśeṣamūḍhaḥ satsādhakabhūtaḥ śīghramevānapekṣitadarśanaṁ sadguruṁ prāpnoti||150||
So (evam), that special mūḍha (saḥ viśeṣa-mūḍhaḥ) who has become a real seeker (sat-sādhaka-bhūtaḥ) quickly (śīghram eva) finds (prāpnoti) a true Guru (sat-gurum) whose look is unexpected --i.e. the Guru does not look like that seeker expected-- (anapekṣita-darśanam) ||150||
मम कल्पनाशीलमनसः कल्पकं पवित्रपुरुषस्य मद्गुरोर्दर्शनं भवत्विति स साधकोऽमन्यत॥१५१॥
Mama kalpanāśīlamanasaḥ kalpakaṁ pavitrapuruṣasya madgurordarśanaṁ bhavatviti sa sādhako'manyata||151||
That seeker (saḥ sādhakaḥ) thought (amanyata): "Let the aspect of my Guru —a holy person— conform to the standard (kalpakam pavitra-puruṣasya mat-guroḥ darśanam bhavatu) of my imaginative mind (mama kalpanāśīla-manasaḥ... iti)!"||151||
वर्णावेतौ भारतवर्षे स्वामिभिरेव केवलं भ्रियन्त इत्यजानन्सः कल्पितवान्यत्स्वगुरुः कौङ्कुमं वा सुवर्णगैरिकवर्णं वा वसनं धारयेत्॥१५२॥
Varṇāvetau bhāratavarṣe svāmibhireva kevalaṁ bhriyanta ityajānansaḥ kalpitavānyatsvaguruḥ kauṅkumaṁ vā suvarṇagairikavarṇaṁ vā vasanaṁ dhārayet||152||
Not knowing (ajānan) that (iti) these (etau) two colors (varṇau) are only worn (kevalam bhriyante) by svāmī-s --viz. monks-- (svāmibhiḥ eva) in India (bhārata-varṣe), he imagined (saḥ kalpitavān) that (yad) his Guru (sva-guruḥ) would be wearing (dhārayet) a saffron-colored (kauṅkumam) or (vā... vā) an ocher-colored (suvarṇagairika-varṇam) robe (vasanam)||152||
मम गुरोरतिसुन्दरवदने दीर्घश्मश्रु च स्वशिरस्युष्णीषोऽपि चैवास्त्विति सोऽपि कल्पितवान्॥१५३॥
Mama guroratisundaravadane dīrghaśmaśru ca svaśirasyuṣṇīṣo'pi caivāstviti so'pi kalpitavān||153||
He also imagined (saḥ api kalpitavān): "Let there be (astu) in the very beautiful face (ati-sundara-vadane) of my Guru (mama guroḥ) a long beard (dīrgha-śmaśru) as well as (ca... api ca eva) a turban (uṣṇīṣaḥ) on his head (sva-śirasi... iti)!"||153||
मम गुरुरस्थूलशरीरेणातिभेदकदृष्ट्या च युतोऽवश्यमेवेति स चैवं कल्पयन्नास्त॥१५४॥
Mama gururasthūlaśarīreṇātibhedakadṛṣṭyā ca yuto'vaśyameveti sa caivaṁ kalpayannāsta||154||
And (ca) he (saḥ) kept (āsta) imagining (kalpayan) this way (evam): "My (mama) Guru (guruḥ) surely (avaśyam eva) has a slender body and a very penetrating glance (asthūla-śarīreṇa ati-bhedaka-dṛṣṭyā ca yutaḥ... iti)"||154||
मम गुरुहस्तेषु रुद्राक्षमाला च तस्य सुकुमारग्रीवे च स्रक्स्त इत्यधिककल्पना च तत्साधकस्य मनस्यागता॥१५५॥
Mama guruhasteṣu rudrākṣamālā ca tasya sukumāragrīve ca sraksta ityadhikakalpanā ca tatsādhakasya manasyāgatā||155||
And (ca) more imagination (adhika-kalpanā) arrived (āgatā) in the mind (manasi) of that seeker (tad-sādhakasya): "There are (staḥ) a rosary made of rudrākṣa's seeds (rudrākṣa-mālā) in the hands of my Guru (mama guru-hasteṣu) and (ca... ca) a garland (srak) around his very delicate neck (tasya su-kumāra-grīve... iti)"||155||
मम गुरोः पादपद्माभ्यामूर्ध्वं पुष्पाणि तिष्ठन्ति तयोश्चाधो हिरण्यखचिते पादुक इति स्वमनःसृष्टिभिः प्रहर्षितः साधक एवमप्यकल्पयत्॥१५६॥
Mama guroḥ pādapadmābhyāmūrdhvaṁ puṣpāṇi tiṣṭhanti tayoścādho hiraṇyakhacite pāduka iti svamanaḥsṛṣṭibhiḥ praharṣitaḥ sādhaka evamapyakalpayat||156||
Enraptured (praharṣitaḥ) by his own mental inventions (sva-manaḥsṛṣṭibhiḥ), the seeker (sādhakaḥ) imagined (akalpayat) even (api) so (evam): "There are (tiṣṭhanti) flowers (kamala-puṣpāṇi) on top of (ūrdhvam) the feet of my Guru, which are beautiful like a lotus (mama guroḥ pāda-padmābhyām), and (ca) under (adhas) them (tayoḥ) (there are) two pādukā-s --lit. shoes, slippers-- (pāduke) inlaid with gold (hiraṇya-khacite... iti)"||156||
मम गुरुः खलु शाकाहारी च ब्रह्मचारी च स्वशुभकर्मविकल्पयोर्हेतवेऽशेषं शुद्धचित्तेन सम्पन्नश्चेति स साधकोऽप्येवं कल्पितवान्॥१५७॥
Mama guruḥ khalu śākāhārī ca brahmacārī ca svaśubhakarmavikalpayorhetave'śeṣaṁ śuddhacittena sampannaśceti sa sādhako'pyevaṁ kalpitavān||157||
That seeker (saḥ sādhakaḥ) also (api) imagined (kalpitavān) so (evam): "My (mama) Guru (guruḥ) (is) surely (khalu) vegetarian (śākāhārī), celibate (brahmacārī) and (ca... ca... ca) has a totally pure mind (aśeṣam śuddha-cittena sampannaḥ) because of (hetave) his good actions and thoughts (sva-śubha-karma-vikalpayoḥ... iti)"||157||
मद्गुरुर्नूनं पतञ्जलिऋषिणोपदिष्टौ यमनियमावशिथिलमनुवर्तत इति स मनस्येतां कल्पनामपि निर्मितवान्॥१५८॥
Madgururnūnaṁ patañjaliṛṣiṇopadiṣṭau yamaniyamāvaśithilamanuvartata iti sa manasyetāṁ kalpanāmapi nirmitavān||158||
He also formed (sa... api nirmitavān) in (his) mind (manasi) the following imagination (etām kalpanām): "My Guru (mad-guruḥ) most assuredly (nūnam) strictly (aśithilam) follows (anuvartate) the Yama-s and Niyama-s (yama-niyamau) taught (upadiṣṭau) by sage Patañjali (patañjali-ṛṣiṇā... iti)"||158||
Aṣṭāṅgayoga
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहाः शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि चेतीमौ पतञ्जलिनिरूपितदशयमनियमावेव॥१५९॥
Ahiṁsāsatyāsteyabrahmacaryāparigrahāḥ śaucasantoṣatapaḥsvādhyāyeśvarapraṇidhānāni cetīmau patañjalinirūpitadaśayamaniyamāveva||159||
These (imau) (are) the ten Yama-s and Niyama-s --i.e. Restraints and Observances-- formulated by Patañjali (patañjali-nirūpita-daśa-yama-niyamau eva): "Non-injury --harmlessness--, veracity --truthfulness--, abstention from stealing, continence --dwelling in Brahma-- (and) non-possession --abstinence from avariciousness/covetousness-- (ahiṁsā-satya-asteya-brahmacarya-aparigrahāḥ), as well as (ca) cleanliness, contentement, austerity or penance, study and recitation of sacred scriptures (and) devotion to the (Supreme) Lord (śauca-santoṣa-tapas-svādhyāya-īśvara-praṇidhānāni... iti)"||159||
मम गुरुः खल्वहिंसाया मूर्तरूप एव सन् लघुतममशकमपि हिंसितुमसमर्थोऽस्तीत्यहिंसादिप्रतियमनियमापेक्षया स चाविरामं कल्पयन्नास्त॥१६०॥
Mama guruḥ khalvahiṁsāyā mūrtarūpa eva san laghutamamaśakamapi hiṁsitumasamartho'stītyahiṁsādipratiyamaniyamāpekṣayā sa cāvirāmaṁ kalpayannāsta||160||
And (ca) he continued (sa... āsta) imagining (kalpayan) without stopping (avirāmam) with respect to each yama and niyama starting from ahiṁsā --viz. non-injury-- (ahiṁsā-ādi-prati-yama-niyama-apekṣayā): "My (mama) Guru (guruḥ) indeed (khalu), being (san) the very personification (mūrta-rūpaḥ eva) of ahiṁsā (ahiṁsāyāḥ), is (asti) unable (asamarthaḥ) to damage (hiṁsitum) even (api) the smallest mosquito (laghutama-maśakam... iti)"||160||
यथा मम गुरुणा सत्यमशेषेणाचरितं तथा स स्वप्नेष्वप्यनृतं वक्तुं शक्तो न कदाचिद्भवेदिति स व्यग्रं स्वकल्पनाशीलचित्तेऽधिकवस्तूनि सृजन्नास्त॥१६१॥
Yathā mama guruṇā satyamaśeṣeṇācaritaṁ tathā sa svapneṣvapyanṛtaṁ vaktuṁ śakto na kadācidbhavediti sa vyagraṁ svakalpanāśīlacitte'dhikavastūni sṛjannāsta||161||
He (saḥ), with great excitement (vyagram), kept (āsta) producing (sṛjan) more things (adhika-vastūni) in his imaginative mind (sva-kalpanāśīla-citte): "As (yathā) my Guru fully practices veracity --truthfulness-- (mama guruṇā satyam aśeṣeṇa ācaritam), therefore (tathā) he (saḥ) could never (śakto na kadācid bhavet) say (vaktum) a lie (anṛtam) even (api) in dreams (svapneṣu... iti)"||161||
मद्गुरुः स्वानिन्द्ययोगवृत्तस्य कारणात्कञ्चित्किञ्चिन्मोषितुमखिलेनासमर्थो भवतीति साधकोऽयञ्च स्वकल्पनायै स्वतन्त्रतां ददन्नास्त॥१६२॥
Madguruḥ svānindyayogavṛttasya kāraṇātkañcitkiñcinmoṣitumakhilenāsamartho bhavatīti sādhako'yañca svakalpanāyai svatantratāṁ dadannāsta||162||
And (ca) this (ayam) seeker (sādhakaḥ) kept (āsta) giving free rein (svatantratām dadan) to his imagination (sva-kalpanāyai): "My Guru (mad-guruḥ) is (bhavati) totally (akhilena) unable (asamarthaḥ) to steal (moṣitum) something (kiñcid) from someone (kañcid) due to (kāraṇāt) his irreproachable yogic conduct (sva-anindya-yoga-vṛttasya... iti)"||162||
मम गुरुर्निखिलेन ब्रह्मचर्यलीनः सन्स स्त्रीणां विषये चिन्तयितुमपि न शक्नोतीति ततश्च स कल्पितवान्॥१६३॥
Mama gururnikhilena brahmacaryalīnaḥ sansa strīṇāṁ viṣaye cintayitumapi na śaknotīti tataśca sa kalpitavān||163||
And (ca) then (tatas) he imagined (saḥ kalpitavān): "My (mama) Guru (guruḥ), being (san) completely absorbed in celibacy (nikhilena brahmacarya-līnaḥ), cannot (saḥ... na śaknoti) even (api) think (cintayitum) about women (strīṇām viṣaye... iti)"||163||
मम गुरुर्नूनमत्यन्तं मितव्ययिजीवनं यापयत्येव तस्मिंश्च जीवने यन्न केवलमतिजीवनस्य कृते न किञ्चिदस्तीति ततः परं स चिन्तितवान्॥१६४॥
Mama gururnūnamatyantaṁ mitavyayijīvanaṁ yāpayatyeva tasmiṁśca jīvane yanna kevalamatijīvanasya kṛte na kiñcidastīti tataḥ paraṁ sa cintitavān||164||
After that (tatas param) he thought (saḥ cintitavān): "My (mama) Guru (guruḥ) surely (nūnam) leads (yāpayati eva) an excessively frugal life (atyantam mitavyayi-jīvanam), and (ca) in that life (tasmin... jīvane) there is nothing (na kiñcid asti) which (yad) is not (na) exclusively (kevalam) for (kṛte) survival (atijīvanasya... iti)"||164||
शौचस्य स्वनित्याभ्यासस्य हेतोर्मद्गुरुः खल्वन्तर्बहिश्च सर्वथा स्वच्छ इति स साधको मनोरथानेवाश्रित्यास्त॥१६५॥
Śaucasya svanityābhyāsasya hetormadguruḥ khalvantarbahiśca sarvathā svaccha iti sa sādhako manorathānevāśrityāsta||165||
The seeker (saḥ sādhakaḥ) continued harboring (āśritya āsta) fantasies (manorathān): "Due to (hetoḥ) his constant practice (sva-nitya-abhyāsasya) of cleanliness (śaucasya), my Guru (mad-guruḥ) indeed (khalu) (is) entirely (sarvathā) pure (svacchaḥ) inside (antar) and (ca) outside (bahis... iti)"||165||
परमेश्वरस्य बलैरानीतं यत्किञ्चित्तस्य पुरत आगच्छति मम गुरुस्तेन सर्वदा सन्तुष्ट इति स्वमानसिकसृष्टिभिः पूर्णतया मत्तः स एवं चिन्तयन्नास्त॥१६६॥
Parameśvarasya balairānītaṁ yatkiñcittasya purata āgacchati mama gurustena sarvadā santuṣṭa iti svamānasikasṛṣṭibhiḥ pūrṇatayā mattaḥ sa evaṁ cintayannāsta||166||
Completely (pūrṇatayā) intoxicated (mattaḥ) by his own mental creations (sva-mānasika-sṛṣṭibhiḥ), he (saḥ) kept thinking (cintayan āsta) so (evam): "My (mama) Guru (guruḥ) is always quite contented (sarvadā santuṣṭaḥ) with whatever (yad kiñcid... tena) comes (āgacchati) before him (tasya puratas) brought (ānītam) by the Forces (balaiḥ) of the Supreme Lord (parama-īśvarasya... iti)"||166||
कृच्छ्रचान्द्रायणसान्तपनादितीव्रतपांसि कुर्वन्मम गुरुः सर्वदिनं मौनमाचरति निश्चयेनेति तदनन्तरं तस्य मनस्येष विकल्प आगतः॥१६७॥
Kṛcchracāndrāyaṇasāntapanāditīvratapāṁsi kurvanmama guruḥ sarvadinaṁ maunamācarati niścayeneti tadanantaraṁ tasya manasyeṣa vikalpa āgataḥ||167||
Immediately after that (tad-anantaram), this (eṣaḥ) thought (vikalpaḥ) came (āgataḥ) to his mind (tasya manasi): "While performing (kurvan) severe austerities such as kṛcchra, cāndrāyaṇa, sāntapana, etc. (kṛcchra-cāndrāyaṇa-sāntapana-ādi-tīvra-tapāṁsi), my (mama) Guru (guruḥ) most assuredly (niścayena) observes (ācarati) (a vow of) silence (maunam) the whole day (sarva-dinam... iti)"||167||
मम गुरुरेव स्पष्टतया संसारान्मोक्षमावहत्सु शास्त्रेषु च ॐप्रणवस्य जपे च सर्वथा निमग्नो दीर्घकालमपि यापयतीति स चैवं कल्पनां कुर्वन्नास्त॥१६८॥
Mama gurureva spaṣṭatayā saṁsārānmokṣamāvahatsu śāstreṣu ca om̐praṇavasya jape ca sarvathā nimagno dīrghakālamapi yāpayatīti sa caivaṁ kalpanāṁ kurvannāsta||168||
And (ca) he (saḥ) continued to fantasize (kalpanām kurvan āsta) thus (evam): "My (mama) Guru (guruḥ eva) evidently (spaṣṭatayā) spends (yāpayati) plenty of time (dīrgha-kālam api) thoroughly (sarvathā) immersed (nimagnaḥ) in the scriptures (śāstreṣu) which lead to (āvahatsu) Liberation (mokṣam) from Transmigration (saṁsārāt) as well as (ca... ca) in the muttering (jape) of Praṇava Om̐ (om̐-praṇavasya... iti)"||168||
मद्गुरुर्भगवद्भक्तौ कृत्स्नशो लीनस्तिष्ठञ्छ्रीव्यासोपदेशमाश्रयमाणश्च तस्य सर्वकर्माणि परमगुरावर्पयतीति तस्यान्यमनोरथ आसीत्॥१६९॥
Madgururbhagavadbhaktau kṛtsnaśo līnastiṣṭhañchrīvyāsopadeśamāśrayamāṇaśca tasya sarvakarmāṇi paramagurāvarpayatīti tasyānyamanoratha āsīt||169||
He had another fantasy (tasya anya-manorathaḥ āsīt): "My Guru (mad-guruḥ), remaining (tiṣṭhan) totally (kṛtsnaśas) absorbed (līnaḥ) in the devotion to the Lord (bhagavat-bhaktau) and (ca) following (āśrayamāṇaḥ) the teaching of venerable Vyāsa (śrī-vyāsa-upadeśam), offers (arpayati) all of his actions (tasya sarva-karmāṇi) to the Supreme Guru (parama-gurau... iti)"||169||
गुरुर्मम यद्यपि मुख्यतया स्वसमाधीनां कृते पद्मासनं प्रयुञ्जानस्तथापि सोऽवश्यमेव वीरभद्रस्वस्तिकदण्डसोपाश्रयपर्यङ्कक्रौञ्चनिषदनहस्तिनिषदनोष्ट्रनिषदनसमसंस्थानासनेषु निपुणतामाप्नुवान्यथोदात्तव्यासेन निर्दिष्टमितीदानीं तत्साधकस्य कल्पनाशीलमन आसनविषयं प्रत्यगच्छत्॥१७०॥
Gururmama yadyapi mukhyatayā svasamādhīnāṁ kṛte padmāsanaṁ prayuñjānastathāpi so'vaśyameva vīrabhadrasvastikadaṇḍasopāśrayaparyaṅkakrauñcaniṣadanahastiniṣadanoṣṭraniṣadanasamasaṁsthānāsaneṣu nipuṇatāmāpnuvānyathodāttavyāsena nirdiṣṭamitīdānīṁ tatsādhakasya kalpanāśīlamana āsanaviṣayaṁ pratyagacchat||170||
Now (idānīm) the imaginative mind (kalpanāśīla-manas) of that seeker (tad-sādhakasya) moved (agacchat) to (prati) the sphere of the postures (āsana-viṣayam): "Although (yadi api) my (mama) Guru (guruḥ) mainly (mukhyatayā) uses (prayuñjānaḥ) padmāsana (padma-āsana) for (kṛte) his own samādhi-s or trances (sva-samādhīnām), even so (tathā api) he (saḥ) surely (avaśyam eva) masters (nipuṇatām āpnuvān) the vīra, bhadra, svastika, daṇḍa, sopāśraya, paryaṅka, krauñcaniṣadana, hastiniṣadana, uṣṭraniṣadana and samasaṁsthāna postures (vīra-bhadra-svastika-daṇḍa-sopāśraya-paryaṅka-krauñcaniṣadana-hastiniṣadana-uṣṭraniṣadana-samasaṁsthāna-āsaneṣu), as (yathā) pointed out (nirdiṣṭam) by illustrious Vyāsa (udātta-vyāsena... iti)"||170||
मद्गुरोः सर्वासनराजत्वात्स प्रयत्नशैथिल्यानन्तसमापत्त्योराचार्योऽप्यस्तीति स्वचित्ताविष्कारैरभिभूतस्तस्यैष विकल्प आसीत्॥१७१॥
Madguroḥ sarvāsanarājatvātsa prayatnaśaithilyānantasamāpattyorācāryo'pyastīti svacittāviṣkārairabhibhūtastasyaiṣa vikalpa āsīt||171||
Overwhelmed (abhibhūtaḥ) by his own mental creations (sva-citta-āviṣkāraiḥ), he had this thought (tasya eṣaḥ vikalpaḥ āsīt): "Since my Guru is the King of all the postures (mad-guroḥ sarva-āsana-rājatvāt), he (saḥ) is (asti) also (api) a Master (ācāryaḥ) of the relaxation of effort and absorption in the infinite --i.e. in the infinite space around-- (prayatna-śaithilya-ananta-samāpattyoḥ... iti)"||171||
यथा पतञ्जलिऋषिणा सूचितं यतो मम गुरुः सर्वासनेषु निपुणः संस्तस्मात्स शीतोष्णादिद्वन्द्वानां विषये सम्यगनवरोध्यः सनपीति कार्त्स्न्येन स्वसमृद्धकल्पनारामः स उक्तवान्॥१७२॥
Yathā patañjaliṛṣiṇā sūcitaṁ yato mama guruḥ sarvāsaneṣu nipuṇaḥ saṁstasmātsa śītoṣṇādidvandvānāṁ viṣaye samyaganavarodhyaḥ sanapīti kārtsnyena svasamṛddhakalpanārāmaḥ sa uktavān||172||
Totally (kārtsnyena) delighted in his rich imagination (sva-samṛddha-kalpanā-ārāmaḥ), he said (sa uktavān): "As (yathā) indicated (sūcitam) by sage Patañjali (patañjali-ṛṣiṇā), since (yatas) my (mama) Guru (guruḥ) is (san) skilled (nipuṇaḥ) in all the postures (sarva-āsaneṣu), therefore (tasmāt) he (saḥ) is (san) also (api) completely (samyak) immune --lit. not forced or constrained-- (anavarodhyaḥ) with regard to (viṣaye) pairs of opposites such as cold and heat, etc. (śīta-uṣṇa-ādi-dvandvānām... iti)"||172||
श्वासप्रश्वसयोर्गतिविच्छेदस्य प्राणायामस्य वाह्याभ्यन्तरस्तम्भात्मकवृत्तित्रयं विस्तरेण मम गुरुर्नूनं जानातीति स्वकल्पनायामेकाग्रः स साधक उद्घोषितवान्॥१७३॥
Śvāsapraśvasayorgativicchedasya prāṇāyāmasya vāhyābhyantarastambhātmakavṛttitrayaṁ vistareṇa mama gururnūnaṁ jānātīti svakalpanāyāmekāgraḥ sa sādhaka udghoṣitavān||173||
Concentrated (ekāgraḥ) on his own imagination (sva-kalpanāyām), that seeker proclaimed (saḥ sādhakaḥ udghoṣitavān): "My (mama) Guru (guruḥ) certainly (nūnam) knows (jānāti) in detail (vistareṇa) the three operations —external, internal and supression— (vāhya-ābhyantara-stambha-ātmaka-vṛtti-trayam) of Prāṇāyāma (prāṇāyāmasya) —which is the suspension of the flow (gati-vicchedasya) of inhalation and exhalation (śvāsa-praśvasayoḥ... iti) —"||173||
मद्गुरुरप्यवश्यमेव यं श्रीमद्व्यासानुसारेण श्वासप्रश्वासाक्षेपपूर्वकं क्रमेणोभयोर्गत्यभावरूपं रहस्यमयं चतुर्थप्राणायामं जानातीति स्वचिन्तास्ववस्थितः स एवं चिन्तयन्नतिष्ठत्॥१७४॥
Madgururapyavaśyameva yaṁ śrīmadvyāsānusāreṇa śvāsapraśvāsākṣepapūrvakaṁ krameṇobhayorgatyabhāvarūpaṁ rahasyamayaṁ caturthaprāṇāyāmaṁ jānātīti svacintāsvavasthitaḥ sa evaṁ cintayannatiṣṭhat||174||
Engaged (avasthitaḥ) in his own thoughts (sva-cintāsu), he (saḥ) kept (atiṣṭhat) thinking (cintayan) this way (evam): "Even (api) my Guru (mad-guruḥ) surely (avaśyam eva) knows (jānāti) the mysterious (rahasya-mayam) fourth Prāṇāyāma (caturtha-prāṇāyāmam) which (yam), after transcending inhalation and exhalation (śvāsa-praśvāsa-ākṣepa-pūrvakam), is gradual absence of flow or movement (krameṇa... gati-abhāva-rūpam) of both --of inhalation and exhalation-- (ubhayoḥ), according to venerable Vyāsa (śrīmat-vyāsa-anusāreṇa... iti)"||174||
पतञ्जलिऋषिर्दर्शितवान्यत्प्राणायामाभ्यासात्क्षीयते प्रकाशावरणम्। अनेन हेतुना गुरोर्मम स्वबुद्धिसत्त्वप्रकाश आमूलं कर्मरहितः स्यादिति तदनन्तरं स इत्थं चिन्तितवान्॥१७५॥
Patañjaliṛṣirdarśitavānyatprāṇāyāmābhyāsātkṣīyate prakāśāvaraṇam| Anena hetunā gurormama svabuddhisattvaprakāśa āmūlaṁ karmarahitaḥ syāditi tadanantaraṁ sa itthaṁ cintitavān||175||
Immediately after that (tad-anantaram) he thought (saḥ... cintitavān) in this way (ittham): "Sage Patañjali explained (patañjali-ṛṣiḥ darśitavān) that (yad), through the practice of Prāṇāyāma (prāṇāyāma-abhyāsāt), the veil over Prakāśa --i.e. 'over the revelation of true knowledge'-- (prakāśa-āvaraṇam) is attenuated (kṣīyate). Therefore (anena hetunā), my Guru has (guroḥ mama... syāt) the light of his own Buddhisattva (sva-buddhi-sattva-prakāśaḥ) completely (āmūlam) devoid of Karma (karmarahitaḥ... iti)"||175||
पतञ्जलिऋषिर्निश्चितवानपि यत्प्राणायामाभ्यासेन धारणासु मानसिकयोग्यताया विकासोऽपि स्यात्। तर्हि मद्गुरुर्ध्रुवं सर्वासां धारणानां राजेति ततः परं स इदमब्रवीत्॥१७६॥
Patañjaliṛṣirniścitavānapi yatprāṇāyāmābhyāsena dhāraṇāsu mānasikayogyatāyā vikāso'pi syāt| Tarhi madgururdhruvaṁ sarvāsāṁ dhāraṇānāṁ rājeti tataḥ paraṁ sa idamabravīt||176||
After that (tatas param), he (saḥ) said (abravīt) this (idam): "Sage Patañjali even established (patañjali-ṛṣiḥ niścitavān api) that (yad) by means of the practice of Prāṇāyāma (prāṇāyāma-abhyāsena) there is (syāt) also (api) development (vikāsaḥ) of mental fitness or aptitude (mānasika-yogyatāyāḥ) for the dhāraṇā-s or concentration practices (dhāraṇāsu). Then (tarhi) my Guru (mad-guruḥ) (is) certainly (dhruvam) the King (rājā) of all dhāraṇā-s (sarvāsām dhāraṇānām... iti)"||176||
पतञ्जलिऋषिरुक्तवानपि यत्स्वविषयासम्प्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः। अत एव मम गुरोर्मनो मधुकरराजवत्स्याद्यदन्यैर्भृङ्गैरिन्द्रियप्रतिनिधिभिर्निकटतयानुसृतमिति तन्मुखादधिकवचनानि बहिरागतवन्ति॥१७७॥
Patañjaliṛṣiruktavānapi yatsvaviṣayāsamprayoge cittasya svarūpānukāra ivendriyāṇāṁ pratyāhāraḥ| Ata eva mama gurormano madhukararājavatsyādyadanyairbhṛṅgairindriyapratinidhibhirnikaṭatayānusṛtamiti tanmukhādadhikavacanāni bahirāgatavanti||177||
More words (adhika-vacanāni) came out (bahis āgatavanti) of his mouth (tad-mukhāt): "Sage Patañjali also said (patañjali-ṛṣiḥ uktavān api) that (yad) Pratyāhāra or the Withdrawal (pratyāhāraḥ) of indriya-s --5 Jñānendriya-s or powers of perception, and 5 Karmendriya-s or powers of action-- (indriyāṇām) (is), as it were (iva), a following the essential nature (svarūpa-anukāraḥ) of mind (cittasya) (by those very indriya-s), when separated from their (corresponding) objects (sva-viṣaya-asamprayoge). On this account (atas eva), the mind (manas) of my Guru (mama guroḥ) would be (syāt) as the queen bee (madhukararāja-vat) which (yad) is closely followed (nikaṭatayā anusṛtam) by the other bees representing the indriya-s (anyaiḥ bhṛṅgaiḥ indriya-pratinidhibhiḥ... iti)"||177||
यस्मान्मम गुरुस्तीव्रचित्तैकाग्र्येण स्वमनः सर्वतो निरुद्धवान्तस्मात्सर्वाणीन्द्रियाणि स्वयमेव निरुद्धतामगच्छनिति पश्चात्ततः स साधको वचनान्यिमानि समाक्षिप्तवान्॥१७८॥
Yasmānmama gurustīvracittaikāgryeṇa svamanaḥ sarvato niruddhavāntasmātsarvāṇīndriyāṇi svayameva niruddhatāmagacchaniti paścāttataḥ sa sādhako vacanānyimāni samākṣiptavān||178||
Afterward (paścāt tatas), the seeker added (saḥ sādhakaḥ... samākṣiptavān) these (imāni) words (vacanāni): "As (yasmāt) my Guru suppressed (mama guruḥ... niruddhavān) totally (sarvatas) his own mind (sva-manas) by intense mental concentration (tīvra-citta-aikāgryeṇa), therefore (tasmāt) all (sarvāṇi) of the indriya-s (indriyāṇi) were suppressed (niruddhatām agacchan) automatically (svayam eva... iti)"||178||
स्वतेजोवत्कल्पनायामत्यन्तमानन्दितः साधकोऽयं सरलचित्तजातानन्तमानसिकसृष्टीनां महावेगवत्सागरेऽनिर्दिष्टसन्धानं नौभ्रमणं कुर्वन्नास्त॥१७९॥
Svatejovatkalpanāyāmatyantamānanditaḥ sādhako'yaṁ saralacittajātānantamānasikasṛṣṭīnāṁ mahāvegavatsāgare'nirdiṣṭasandhānaṁ naubhramaṇaṁ kurvannāsta||179||
Completely (atyantam) delighted (ānanditaḥ) in his own vivacious imagination (sva-tejovat-kalpanāyām), this (ayam) seeker (sādhakaḥ) kept (āsta) sailing (naubhramaṇam kurvan) aimlessly (a-nirdiṣṭa-sandhānam) in the great agitated ocean (mahā-vegavat-sāgare) of the endless mental creations born from a candid mind (sarala-citta-jāta-ananta-mānasika-sṛṣṭīnām)||179||
आध्यात्मिकनिर्दोषतास्रगाच्छादितो मालायां गुलिकावदनेकविकल्पयुक्तनिष्कपटचित्तश्चैष साधकः प्रियगुरुविषये एवं चिन्तितवान्॥१८०॥
Ādhyātmikanirdoṣatāsragācchādito mālāyāṁ gulikāvadanekavikalpayuktaniṣkapaṭacittaścaiṣa sādhakaḥ priyaguruviṣaye evaṁ cintitavān||180||
Attired in the garland of spiritual innocence (ādhyātmika-nirdoṣatā-srak-ācchāditaḥ) and (ca) with an ingenuous mind furnished with a lot of thoughts (aneka-vikalpa-yukta-niṣkapaṭa-cittaḥ) like beads (gulikā-vat) in a rosary (mālāyām), this (eṣaḥ) seeker thought (sādhakaḥ... cintitavān) this way (evam) about his beloved Guru (priya-guru-viṣaye)||180||
पतञ्जलिमुनिर्विरचितवान्यद्देशबन्धश्चित्तस्य धारणा। अत एव यतो मद्गुरुः सर्वपक्षेषु मानसिकैकाग्र्यापेक्षया पूर्णनिपुणतां धारयति ततः स धारणागुरुरपीति वक्तुं शक्यत इति॥१८१॥
Patañjalimunirviracitavānyaddeśabandhaścittasya dhāraṇā| Ata eva yato madguruḥ sarvapakṣeṣu mānasikaikāgryāpekṣayā pūrṇanipuṇatāṁ dhārayati tataḥ sa dhāraṇāgururapīti vaktuṁ śakyata iti||181||
"Sage Patañjali wrote (patañjali-muniḥ viracitavān) that (yad) dhāraṇā or concentration (dhāraṇā) (is) the mind's (cittasya) fixation on one point (deśa-bandhaḥ). For this very reason (atas eva), since (yatas) my Guru (mad-guruḥ) is fully skilled (pūrṇa-nipuṇatām dhārayati) regarding mental concentration (mānasika-aikāgrya-apekṣayā) in all of (its) aspects (sarva-pakṣeṣu), therefore (tatas) it can be said (vaktum śakyate) that (it) he (saḥ) (is) also (api) a dhāraṇā Guru (dhāraṇā-guruḥ... iti)"||181||
नाभिचक्रहृदयपुण्डरिकमूर्धज्योतिर्नासिकाग्रजिह्वाग्रदेहवाह्यदेशवाह्यविषयेषु चित्तस्य वृत्तिमात्रेण बन्धः स्यादित्यधुना श्रीमद्व्यासस्योपदेशाधारितेन तत्साधकेन धारणादेशा वर्णिताः॥१८२॥
Nābhicakrahṛdayapuṇḍarikamūrdhajyotirnāsikāgrajihvāgradehavāhyadeśavāhyaviṣayeṣu cittasya vṛttimātreṇa bandhaḥ syādityadhunā śrīmadvyāsasyopadeśādhāritena tatsādhakena dhāraṇādeśā varṇitāḥ||182||
Now (adhunā) the points of concentration (dhāraṇā-deśāḥ) are described (varṇitāḥ) by that seeker (tad-sādhakena) with the support of the teachings (upadeśa-ādhāritena) of venerable Vyāsa (śrīmat-vyāsasya): "Fixation --i.e. concentration-- (bandhaḥ) only of the vṛtti-s or mental modifications (cittasya vṛtti-mātreṇa) should be (syāt) (either) on the navel cakra, (or) on the lotus of the heart, (or) on the (effulgent) light in the head, (or) on the tips of the nose or tongue, (or) on external spots in the body, (or) on an external object (nābhi-cakra-hṛdaya-puṇḍarika-mūrdha-jyotis-nāsikā-agra-jihvā-agra-deha-vāhya-deśa-vāhya-viṣayeṣu... iti)"||182||
स पश्चात्साधकः स्वगुरुलाभस्य श्रेष्ठदृष्टिकोणस्य कृते दृढेच्छया तेषु तेषु देशेषु धारणायामास्थितवांस्ततः सोऽवदत्॥१८३॥
Sa paścātsādhakaḥ svagurulābhasya śreṣṭhadṛṣṭikoṇasya kṛte dṛḍhecchayā teṣu teṣu deśeṣu dhāraṇāyāmāsthitavāṁstataḥ so'vadat||183||
Afterward (paścāt), that seeker (saḥ... sādhakaḥ), with firm will (dṛḍha-icchayā), applied himself (āsthitavān) to the dhāraṇā or concentration (dhāraṇāyām) on each of those points (teṣu teṣu deśeṣu) in order to have (kṛte) a better perspective (śreṣṭha-dṛṣṭi-koṇasya) of his Guru's achievment (sva-guru-lābhasya). Then (tatas) he (saḥ) said (avadat)||183||
पतञ्जलिऋषिर्दर्शितवान्यद्धारणायां वशीकृतायां प्रत्ययैकतानता ध्यानं सती समानद्रव्यस्यासङ्ख्यबिन्दुयुक्ता तैलधारेवेति॥१८४॥
Patañjaliṛṣirdarśitavānyaddhāraṇāyāṁ vaśīkṛtāyāṁ pratyayaikatānatā dhyānaṁ satī samānadravyasyāsaṅkhyabinduyuktā tailadhāreveti||184||
"Sage Patañjali showed (patañjaliṛṣiḥ darśitavān) that (yad), once dhāraṇā is mastered (dhāraṇāyām vaśīkṛtāyām), the continuos flow of similar mental modifications (pratyaya-ekatānatā) is (satī) meditation (dhyānam), like (iva) a stream of oil (taila-dhārā) composed of innumerable drops (asaṅkhya-bindu-yuktā) of the same substance --i.e. oil-- (samāna-dravyasya... iti)"||184||
पतञ्जलेर्मते च समाधिस्तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव सनर्थाद्ध्येयस्य तादृशी कान्तिर्यत् प्रत्ययात्मकस्वरूपोऽनुपस्थित इव। श्रीव्यासानुसारेणेत्यर्थ इति॥१८५॥
Patañjalermate ca samādhistadevārthamātranirbhāsaṁ svarūpaśūnyamiva sanarthāddhyeyasya tādṛśī kāntiryat pratyayātmakasvarūpo'nupasthita iva| Śrīvyāsānusāreṇetyartha iti||185||
"And (ca) in the opinion (mate) of Patañjali (patañjaleḥ), samādhi or trance (samādhiḥ) is (san) just (eva) that (condition) (tad) in which only the object (of concentration) shines forth (artha-mātra-nirbhāsam), (and) the self is absent (sva-rūpa-śūnyam), as it were (iva), that is to say (arthāt), such (tādṛśī) (is) the brightness (kāntiḥ) of the object of meditation (dhyeyasya) that (yad) the self whose nature is pratyaya or thought (pratyaya-ātmaka-sva-rūpaḥ) appears to be absent (anupasthitaḥ iva). This is the meaning (iti-arthaḥ) according to venerable Vyāsa (śrī-vyāsa-anusāreṇa... iti)"||185||
पूज्यपतञ्जलिरब्रवीद्यत्त्रयमेकत्र संयमः सन्। मद्गुरोर्धारणाध्यानसमाधिविषयकुशलत्वाच्च स संयमोद्देशेनाप्यजित इति॥१८६॥
Pūjyapatañjalirabravīdyattrayamekatra saṁyamaḥ san| Madgurordhāraṇādhyānasamādhiviṣayakuśalatvācca sa saṁyamoddeśenāpyajita iti||186||
"Adorable Patañjali (pūjya-patañjaliḥ) said (abravīt) that (yad) the (abovementioned) triad --i.e. dhāraṇā, dhyāna and samādhi, or concentration, meditation and trance-- (trayam) (applied) on a single object (ekatra) is (sat) saṁyama (saṁyamaḥ). And (ca) since my Guru is an expert in the spheres of dhāraṇā, dhyāna and samādhi (mad-guroḥ dhāraṇā-dhyāna-samādhi-viṣaya-kuśalatvāt), he (saḥ) (is) unsurpassed (ajitaḥ) even (api) with reference to saṁyama (saṁyama-uddeśena... iti)"||186||
पतञ्जलिमुनिरप्युक्तवान्यत्तज्जयात्प्रज्ञालोकः। अत एव मद्गुरोः संयमराजत्वात्प्रज्ञालोकोऽसौ तस्मिन्महता तेजसा विराजतेऽवश्यमिति॥१८७॥
Patañjalimunirapyuktavānyattajjayātprajñālokaḥ| Ata eva madguroḥ saṁyamarājatvātprajñāloko'sau tasminmahatā tejasā virājate'vaśyamiti||187||
"Sage Patañjali also said (patañjalimuniḥ api uktavān) that (yad) through the conquest of that --i.e. saṁyama-- (tad-jayāt), the Light of Wisdom (prajñā-ālokaḥ) (dawns). Therefore (atas eva), since my Guru is the King of saṁyama (mad-guroḥ saṁyama-rājatvāt), that (asau) Light of Wisdom (prajñā-ālokaḥ) shines (virājate) in him (tasmin) with great splendor (mahatā tejasā) indeed (avaśyam iti)"||187||
प्रमुखेण पतञ्जलिनाप्युक्तं यत्तस्य भूमिषु विनियोगः। अर्थान्मम गुरोः सम्प्रज्ञातासम्प्रज्ञातयोगयोरतिनिपुणत्वात्स सम्प्रज्ञातयोगे ग्राह्यग्रहणग्रहीतृसमापत्तिविवेकख्यात्याख्येषु चतसृषु भूमिषु संयमं विनियुक्तवानिति॥१८८॥
Pramukheṇa patañjalināpyuktaṁ yattasya bhūmiṣu viniyogaḥ| Arthānmama guroḥ samprajñātāsamprajñātayogayoratinipuṇatvātsa samprajñātayoge grāhyagrahaṇagrahītṛsamāpattivivekakhyātyākhyeṣu catasṛṣu bhūmiṣu saṁyamaṁ viniyuktavāniti||188||
"Eminent Patañjali also declared (pramukheṇa patañjalinā api uktam) that (yad) (there must be) application (viniyogaḥ) of that --i.e. saṁyama-- (tasya) to the stages (of the practice in Samprajñātayoga) (bhūmiṣu). That is to say (arthāt), as my Guru is extremely proficient in Samprajñātayoga and Asamprajñātayoga (mama guroḥ samprajñāta-asamprajñāta-yogayoḥ ati-nipuṇatvāt), he, in Samprajñātayoga, applied (saḥ samprajñāta-yoge... viniyuktavān) saṁyama (saṁyamam) to the four stages (catasṛṣu bhūmiṣu) called Grāhyasamāpatti, Grahaṇasamāpatti, Grahītṛsamāpatti and Vivekakhyāti (grāhya-grahaṇa-grahītṛ-samāpatti-viveka-khyāti-ākhyeṣu... iti)"||188||
संयमस्य विनियोगेन मम गुरुर्नूनं स्वयोगसूत्रेषु पतञ्जलिऋषिणा याः सूचिता अतीतानागतसर्वभूतरुतपूर्वजातिपरचित्तापरान्तसूक्ष्मव्यवहितविप्रकृष्टभुवनताराव्यूहकायव्यूहज्ञानहस्तिबलान्तर्धानक्षुत्पिपासानिवृत्तिचित्तसंविदादीरनेकसिद्धीः प्राप्तवानिति॥१८९॥
Saṁyamasya viniyogena mama gururnūnaṁ svayogasūtreṣu patañjaliṛṣiṇā yāḥ sūcitā atītānāgatasarvabhūtarutapūrvajātiparacittāparāntasūkṣmavyavahitaviprakṛṣṭabhuvanatārāvyūhakāyavyūhajñānahastibalāntardhānakṣutpipāsānivṛtticittasaṁvidādīranekasiddhīḥ prāptavāniti||189||
"By the application (viniyogena) of saṁyama (saṁyamasya), my Guru surely got (mama guruḥ nūnam... prāptavān) many supernatural powers (aneka-siddhīḥ) which (yāḥ) have been indicated (sūcitāḥ) by sage Patañjali (patañjali-ṛṣiṇā) in his own Yogasūtra-s --The Aphorisms of Yoga-- (sva-yoga-sūtreṣu) (such as) knowledge of past and future (atītānāgata... jñāna), knowledge of (the meaning hidden in) the sounds (emitted) by all beings (sarva-bhūta-ruta... jñāna), knowledge of previous births (pūrva-jāti... jñāna), knowledge of the others' minds (para-citta... jñāna), knowledge of the latter end --i.e. death-- (aparānta... jñāna), knowledge of subtle (things, objects which are) obstructed from view (or) remote (sūkṣma-vyavahita-viprakṛṣṭa... jñāna), knowledge of the worlds (bhuvana... jñāna), knowledge of the arrangements of stars (tārā-vyūha... jñāna), knowledge of the structure and disposition of the body (kāya-vyūha... jñāna), the strength of an elephant (hasti-bala), invisibility (antardhāna), cessation of hunger and thirst (kṣut-pipāsā-nivṛtti), knowledge of mind (citta-saṁvid), etc. (ādīḥ... iti)"||189||
सम्प्रज्ञातयोगभूमिचतुष्टयं सम्पादयित्वा मद्गुरुर्विवेकख्यात्या सहितोऽसम्प्रज्ञातयोगे प्रविष्टवान्यथा कोऽपि योऽल्पनौकामादाय विशालसमुद्रे प्रविशतीति॥१९०॥
Samprajñātayogabhūmicatuṣṭayaṁ sampādayitvā madgururvivekakhyātyā sahito'samprajñātayoge praviṣṭavānyathā ko'pi yo'lpanaukāmādāya viśālasamudre praviśatīti||190||
"After completing (sampādayitvā) the four stages of Samprajñātayoga (samprajñāta-yoga-bhūmi-catuṣṭayam), my Guru (mad-guruḥ), hand in hand (sahitaḥ) with discriminative knowledge (viveka-khyātyā), went deeper (praviṣṭavān) into Asamprajñātayoga (asamprajñāta-yoge) like (yathā) someone (kaḥ api) who (yaḥ), having taken (ādāya) a little boat (alpa-naukām), goes deeper (praviśati) into the vast ocean (viśāla-samudre... iti)"||190||
तारकं विहाय मद्गुरुर्धर्ममेघमाप्तवान्प्रसङ्ख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिरिति श्रीपतञ्जलिना निर्दिष्टमिवेति॥१९१॥
Tārakaṁ vihāya madgururdharmameghamāptavānprasaṅkhyāne'pyakusīdasya sarvathā vivekakhyāterdharmameghaḥ samādhiriti śrīpatañjalinā nirdiṣṭamiveti||191||
"After completely abandoning (vihāya) Tāraka --i.e. intuitive knowledge, also called Vivekajaṁ jñānam-- (tārakam), my Guru (mad-guruḥ) attained (āptavān) Dharmamegha --lit. Cloud of Virtue-- (dharma-megham), as (iva) pointed out (nirdiṣṭam) by venerable Patañjali (śrī-patañjalinā): 'One who, having attained discriminative knowledge (viveka-khyāteḥ) in the highest degree and at all times (sarvathā), does not take an interest (akusīdasya) even (api) in (that) omniscience resulting from Vivekajaṁ jñānam or Knowledge arising from discernment (prasaṅkhyāne), (experiences a type of) samādhi or perfect concentration (samādhiḥ) (known as) Dharmamegha (dharma-meghaḥ... iti... iti)'"||191||
धर्ममेघात्क्लेशकर्मनिवृत्तिः पतञ्जलिपादैर्यथोपदिष्टम्। अर्थादविद्यास्मितारागद्वेषाभिनिवेशात्मकपञ्चक्लेशानाञ्च कर्माशयात्मककर्मणाञ्चोपशमो भवेदिति॥१९२॥
Dharmameghātkleśakarmanivṛttiḥ patañjalipādairyathopadiṣṭam| Arthādavidyāsmitārāgadveṣābhiniveśātmakapañcakleśānāñca karmāśayātmakakarmaṇāñcopaśamo bhavediti||192||
"As (yathā) taught (upadiṣṭam) by venerable Patañjali (patañjali-pādaiḥ), from Dharmamegha (dharma-meghāt), there is cessation of Afflictions and actions (kleśa-karma-nivṛttiḥ). That is to say (arthāt), there is (bhavet) cessation (upaśamaḥ) of the five Afflictions —consisting of ignorance (in the form of a misapprehension about Reality), egoism (in the form of an erroneous identification of the Self with the intellect), attachment, aversion and fear of death (which is derived from clingling ignorantly to life) (avidyā-asmitā-rāga-dveṣa-abhiniveśa-ātmaka-pañca-kleśānām)— and (ca... ca) of the actions consisting of karmāśaya-s (karmāśaya-ātmaka-karmaṇām... iti)"||192||
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पमिति पतञ्जलिभट्टारक एतत्समाक्षिप्तवान्। तद्यथा सात्त्विकज्ञाने सर्वावरणमलापेते ज्ञेयं ग्राह्यं वाल्पं सम्पद्यते यथाकाशे खद्योतः श्रीव्यासानुसारत इति॥१९३॥
Tadā sarvāvaraṇamalāpetasya jñānasyānantyājjñeyamalpamiti patañjalibhaṭṭāraka etatsamākṣiptavān| Tadyathā sāttvikajñāne sarvāvaraṇamalāpete jñeyaṁ grāhyaṁ vālpaṁ sampadyate yathākāśe khadyotaḥ śrīvyāsānusārata iti||193||
"Worshipful Patañjali added this (patañjali-bhaṭṭārakaḥ etad samākṣiptavān): "Then (tadā), due to the infinity (ānantyāt) of knowledge (jñānasya) free from all veiling impurities (sarva-āvaraṇa-mala-apetasya), the knowable(s) (jñeyam) (appear to be) few (alpam iti)". Namely (tad yathā), when the sattvic knowledge is free from all veiling impurities (sāttvika-jñāne sarva-āvaraṇa-mala-apete), the knowable(s) (jñeyam) or (vā) object(s) (grāhyam) become --lit. becomes-- (sampadyate) few (alpam), like (yathā) a firefly (khadyotaḥ) in the sky (ākāśe), according to venerable Vyāsa (śrī-vyāsa-anusāratas iti)"||193||
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति श्रीमत्पतञ्जलिना यथा निश्चितम्। अत एव मम गुरुः कैवल्ये पुरुषमुक्तौ दृढतया स्थितो यत्र कार्यकारणत्वेन कार्यं कुर्वतां गुणानां निवृत्तिः स्यात्। एतदेव व्यासपादैर्निरूपितमिति॥१९४॥
Puruṣārthaśūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpapratiṣṭhā vā citiśaktiriti śrīmatpatañjalinā yathā niścitam| Ata eva mama guruḥ kaivalye puruṣamuktau dṛḍhatayā sthito yatra kāryakāraṇatvena kāryaṁ kurvatāṁ guṇānāṁ nivṛttiḥ syāt| Etadeva vyāsapādairnirūpitamiti||194||
"As (yathā) has been established by venerable Patañjali as a conclusion (śrīmat-patañjalinā yathā niścitam): 'Complete Liberation (kaivalyam) or (vā) the Power of Consciousness (citi-śaktiḥ) established in her own nature (sva-rūpa-pratiṣṭhā) (occurs when) the guṇa-s --i.e. the qualities of Prakṛti-- return to their original source --viz. Prakṛti--, as they have no (further) purpose to fulfill for Puruṣa (puruṣa-artha-śūnyānām guṇānām pratiprasavaḥ... iti)'. Therefore (atas eva), my (mama) Guru (guruḥ) remains (sthitaḥ) firmly (dṛḍhatayā) in Kaivalya (kaivalye) —in the Liberation of Puruṣa (puruṣa-muktau)—, in which (yatra) there is (syāt) cessation (nivṛttiḥ) of the guṇa-s that work (kāryam kurvatām guṇānām) as cause and effect (kārya-kāraṇatvena). This very thing (etad eva) has been commented (nirūpitam) by venerable Vyāsa (vyāsa-pādaiḥ... iti)"||194||
स साधक इदानीं स्वविस्तृतकल्पनाया आनन्दमत्तः सन्पतञ्जलेरष्टाङ्गयोगे तद्गुरोर्लाभापेक्षया ध्यानासक्तोऽभवत्सहसा परन्तु स्वचेतस्यश्रद्धेयसंशयोऽयमुदितवान्॥१९५॥
Sa sādhaka idānīṁ svavistṛtakalpanāyā ānandamattaḥ sanpatañjaleraṣṭāṅgayoge tadgurorlābhāpekṣayā dhyānāsakto'bhavatsahasā parantu svacetasyaśraddheyasaṁśayo'yamuditavān||195||
Now (idānīm) that seeker (sa sādhakaḥ), being in ecstasis (ānandamattaḥ san) because of his extensive imagination (sva-vistṛta-kalpanāyāḥ), became (abhavat) engaged in a meditation (dhyāna-āsaktaḥ) on the attainment (lābha-apekṣayā) of his Guru (tad-guroḥ) in Patañjali's Octuple Yoga (patañjaleḥ aṣṭa-aṅga-yoge), but (parantu) suddenly (sahasā) this (ayam) incredible doubt (aśraddheya-saṁśayaḥ) appeared (uditavān) in his mind (sva-cetasi)||195||
यथा मद्गुरुस्तथैव कैवल्यं प्राप्तवान्यद्यपि मम कृते गुणा निरन्तरं कार्यं कुर्वन्नासीरंस्तथापि तस्य कृते ते पुनर्न हि। फलतश्च तस्य बुद्धिरन्तर्धानमिता न च पुनरागमिष्यति यथा तस्य सर्वेन्द्रियाणीति स एवं चिन्तितवान्॥१९६॥
Yathā madgurustathaiva kaivalyaṁ prāptavānyadyapi mama kṛte guṇā nirantaraṁ kāryaṁ kurvannāsīraṁstathāpi tasya kṛte te punarna hi| Phalataśca tasya buddhirantardhānamitā na ca punarāgamiṣyati yathā tasya sarvendriyāṇīti sa evaṁ cintitavān||196||
He thought so (saḥ evam cintitavān): "As (yathā) my Guru (mad-guruḥ) attained (prāptavān) Kaivalya (kaivalyam) in that way (tathā eva), although (yadi api) the guṇa-s (guṇāḥ) keep (āsīran) working (kāryam kurvan) constantly (nirantaram) for me (mama kṛte), even so (tathā api) they (te) do not (na hi) again (punar) for him (tasya kṛte). And (ca) consequently (phalatas) his (tasya) intellect (buddhiḥ) has disappeared (antardhānam itā) and (ca) will not come (na... āgamiṣyati) again (punar) just like (yathā) all of his senses (tasya sarva-indriyāṇi iti)"||196||
गुरुर्मम कथं मां पाठयिष्यति स चेत्सर्वकालं गुणातीतो निरस्तबुद्धिरित्यादिप्रकारेणैतदसम्भवमेवेत्यत एव स मनस्ययुक्ताभासरूपं प्रश्नंइमं विचारितवान्॥१९७॥
Gururmama kathaṁ māṁ pāṭhayiṣyati sa cetsarvakālaṁ guṇātīto nirastabuddhirityādiprakāreṇaitadasambhavamevetyata eva sa manasyayuktābhāsarūpaṁ praśnaṁimaṁ vicāritavān||197||
Therefore (atas eva), he (saḥ) considered (vicāritavān) this (imam) paradoxical (ayuktābhāsarūpam) question (praśnam) in (his) mind (manasi): "How (katham) will my Guru teach me (guruḥ mama katham māṁ pāṭhayiṣyati) if (ced) he (saḥ) (is) all the time (sarva-kālam) beyond the guṇa-s (guṇa-atītaḥ), with his intellect removed (nirasta-buddhiḥ), etc. (ityādiprakāreṇa)? This (etad) (is) impossible (asambhavam eva iti)!"||197||
अपिनाम मम गुरुरन्यस्य कस्यचिद्भारतीयदर्शनस्यानुसारेण मुक्तोऽभवदिति सङ्कल्पमिममाप्त्वा स येषां विषये तस्य किञ्चिज्ज्ञानमासीत्तानि सर्वाणि दर्शनानि भ्रमितुमारब्धवान्॥१९८॥
Apināma mama gururanyasya kasyacidbhāratīyadarśanasyānusāreṇa mukto'bhavaditi saṅkalpamimamāptvā sa yeṣāṁ viṣaye tasya kiñcijjñānamāsīttāni sarvāṇi darśanāni bhramitumārabdhavān||198||
After getting (āptvā) this (imam) idea (saṅkalpam): "Maybe (apināma) my (mama) Guru (guruḥ) became liberated (muktaḥ abhavat) according to (anusāreṇa) some (kasyacid) other (anyasya) Indian philosophy (bhāratīya-darśanasya... iti)", he (saḥ) began (ārabdhavān) moving (bhramitum) through all those philosophies (tāni sarvāṇi darśanāni) he had some knowledge about (yeṣām viṣaye tasya kiñcid jñānam āsīt)||198||
अस्य साधकमात्रत्वान्न तु सिद्धगुरुत्वं स्वभ्रमणं पूर्वमीमांसां चाद्वैतविशिष्टाद्वैतद्वैतवेदान्तात्मकं त्रिगुणमुत्तरमीमांसां चेति महादार्शनिकशाखाद्वयं केवलं समावेशयिष्यति॥१९९॥
Asya sādhakamātratvānna tu siddhagurutvaṁ svabhramaṇaṁ pūrvamīmāṁsāṁ cādvaitaviśiṣṭādvaitadvaitavedāntātmakaṁ triguṇamuttaramīmāṁsāṁ ceti mahādārśanikaśākhādvayaṁ kevalaṁ samāveśayiṣyati||199||
Since he is a mere seeker (asya sādhaka-mātratvāt) and not (na tu) an accomplished Guru (asya... siddha-gurutvam), his tour (sva-bhramaṇam) will only include (kevalam samāveśayiṣyati) two big philosophical branches (mahā-dārśanika-śākhā-dvayam): "Pūrvamīmāṁsā (pūrvamīmāṁsām) and (ca... ca) triple (triguṇam) Uttaramīmāṁsā (uttaramīmāṁsām) consisting of non-dualistic, qualified non-dualistic and dualistic Vedānta-s (advaita-viśiṣṭādvaita-dvaita-vedānta-ātmakam... iti)"||199||
Pūrvamīmāṁsā
यतो हि मम गुरुः खलु वैदिकसंस्कारविशेषज्ञः संस्तत एव सोऽवश्यं जैमिनिर्षिप्रतिष्ठापितपूर्वमीमांसाख्यप्रसिद्धदर्शनस्यानुसरणं कृत्वा मुक्तोऽभवदित्यधुना स साधक एतदुक्तवान्॥२००॥
Yato hi mama guruḥ khalu vaidikasaṁskāraviśeṣajñaḥ saṁstata eva so'vaśyaṁ jaiminirṣipratiṣṭhāpitapūrvamīmāṁsākhyaprasiddhadarśanasyānusaraṇaṁ kṛtvā mukto'bhavadityadhunā sa sādhaka etaduktavān||200||
Now (adhunā) the seeker (saḥ sādhakaḥ) said (uktavān) this (etad): "As (yatas hi) my (mama) Guru (guruḥ) certainly (khalu) knows various kinds of Vedic rituals (vaidika-saṁskāra-viśeṣajñaḥ san), therefore (tatas eva) he (saḥ) surely (avaśyam) became liberated (muktaḥ abhavat) after following (anusaraṇam kṛtvā) the celebrated philosophy called Pūrvamīmāṁsā, which was founded by the seer Jaimini (jaimini-ṛṣi-pratiṣṭhāpita-pūrvamīmāṁsā-ākhya-prasiddha-darśanasya... iti)"||200||
धर्ममूलकर्मसंस्कारकरणाच्च जैमिनिर्षिविरचितमीमांसासूत्रपठनाच्चैव मद्गुरुः कर्मणस्तत्फलेभ्यश्च मोक्षमधिगतवानिति ततः स उक्तवान्॥२०१॥
Dharmamūlakarmasaṁskārakaraṇācca jaiminirṣiviracitamīmāṁsāsūtrapaṭhanāccaiva madguruḥ karmaṇastatphalebhyaśca mokṣamadhigatavāniti tataḥ sa uktavān||201||
Then (tatas), he (saḥ) said (uktavān): "By performing rituals and actions based on Dharma (dharma-mūla-karma-saṁskāra-karaṇāt) and (ca... ca eva) by reading/studying the Mīmāṁsāsūtra-s written by the seer Jaimini (jaimini-ṛṣi-viracita-mīmāṁsā-sūtra-paṭhanāt), my Guru (mad-guruḥ) attained (adhigatavān) Liberation (mokṣam) from action (karmaṇaḥ) and (ca) its fruits (tad-phalebhyaḥ... iti)"||201||
श्रीमद्वेदानामर्थवादविध्यात्मकब्राह्मणमन्त्रमयप्रथमखण्डे निपुणो मद्गुरुरस्ति तस्मै नमो नम इति स स्वगुरुमेवं प्रशंसिव आस्त॥२०२॥
Śrīmadvedānāmarthavādavidhyātmakabrāhmaṇamantramayaprathamakhaṇḍe nipuṇo madgururasti tasmai namo nama iti sa svagurumevaṁ praśaṁsiva āsta||202||
He (saḥ) kept (āsta) extolling (praśaṁsivas) his own Guru (sva-gurum) this way (evam): "Repeated salutations (namaḥ namaḥ) to my Guru who (mad-guruḥ... tasmai) is (asti) conversant with (nipuṇaḥ) the first portion of venerable Veda-s, which --i.e. the first portion-- consists of the Mantra and Brāhmaṇa (sections), (the latter) containing the Vidhi and Arthavāda (subsections) (śrīmat-vedānām arthavāda-vidhi-ātmaka-brāhmaṇa-mantra-maya-prathama-khaṇḍe... iti)!"||202||
Introduction to Uttaramīmāṁsā
अपिनामाथवा मम गुरुरारण्यकात्परं लङ्घयित्वोपनिषन्मूलोत्तरमीमांसाद्वारेण मुक्तोऽभवदिति स इदानीं सहसा स्वमनस्येकसंशयातवदत्॥२०३॥
Apināmāthavā mama gururāraṇyakātparaṁ laṅghayitvopaniṣanmūlottaramīmāṁsādvāreṇa mukto'bhavaditi sa idānīṁ sahasā svamanasyekasaṁśayātavadat||203||
Now (idānīm) he (saḥ) suddenly (sahasā), due to a doubt (eka-saṁśayāt) in his mind (sva-manasi), said (avadat): "Or (athavā) perhaps (apināma) my (mama) Guru (guruḥ), having crossed over Āraṇyaka (āraṇyakāt param laṅghayitvā), became liberated (muktaḥ abhavat) by means of Uttaramīmāṁsā based on Upaniṣad-s (upaniṣad-mūla-uttaramīmāṁsā-dvāreṇa... iti)"||203||
ततः परं स इतरेतरं शङ्कररामानुजमध्वाचार्यैः प्रतिष्ठापितेषूत्तरमीमांसारूपिष्वद्वैतविशिष्टाद्वैतद्वैतात्मकेषु त्रिषु मध्यकालीनवेदान्तेषु प्रत्येकस्मिन्मोक्षं प्राप्य स्वगुरुं कल्पयितुमारब्धवानेव॥२०४॥
Tataḥ paraṁ sa itaretaraṁ śaṅkararāmānujamadhvācāryaiḥ pratiṣṭhāpiteṣūttaramīmāṁsārūpiṣvadvaitaviśiṣṭādvaitadvaitātmakeṣu triṣu madhyakālīnavedānteṣu pratyekasminmokṣaṁ prāpya svaguruṁ kalpayitumārabdhavāneva||204||
After that (tatas param), he (saḥ) started (ārabdhavān eva) to imagine (kalpayitum) his own Guru (sva-gurum) attaining (prāpya) Liberation (mokṣam) in each (pratyekasmin) of the three medieval Vedānta-s (triṣu madhyakālīna-vedānteṣu) consisting of Advaita, Viśiṣṭādvaita and Dvaita (advaita-viśiṣṭādvaita-dvaita-ātmakeṣu) forming Uttaramīmāṁsā (uttaramīmāṁsā-rūpiṣu) (and which were) respectively (itaretaram) founded (pratiṣṭhāpiteṣu) by Śaṅkarācārya, Rāmānujācārya and Madhvācārya (śaṅkara-rāmānuja-madhva-ācāryaiḥ)||204||
Advaitavedānta
उपनिषद्भगवद्गीतावेदान्तसूत्रयुक्तं त्रिवेदान्तमूलं प्रस्थानत्रयमखिलेनाध्ययनं कृत्वा मम गुरुर्यं प्रख्यातशङ्कराचार्येण स्थापितं महाद्वैतवादं प्रविष्टवानिति स साधकश्चिन्तितवान्॥२०५॥
Upaniṣadbhagavadgītāvedāntasūtrayuktaṁ trivedāntamūlaṁ prasthānatrayamakhilenādhyayanaṁ kṛtvā mama gururyaṁ prakhyātaśaṅkarācāryeṇa sthāpitaṁ mahādvaitavādaṁ praviṣṭavāniti sa sādhakaścintitavān||205||
The seeker (saḥ sādhakaḥ) thought (cintitavān): "Having studied (adhyayanam kṛtvā) completely (akhilena) the Prasthānatraya (prasthāna-trayam) —the basis of the three Vedānta-s (tri-vedānta-mūlam)— constituted by Upaniṣad-s, Bhagavadgītā and Vedāntasūtra-s (upaniṣad-bhagavadgītā-vedāntasūtra-yuktam), my (mama) Guru (guruḥ) went deeper (praviṣṭavān) into the great non-dualistic doctrine (mahā-advaita-vādam), which (yam) was instituted (sthāpitam) by renowned Śaṅkarācārya (prakhyāta-śaṅkarācāryeṇa... iti)"||205||
ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरश्चेत्येतद्वाक्यमूलकाद्वैतवेदान्तो मम यदि स्मृतिलोपोऽसञ्जात इत्यथ स इदं समाक्षिप्तवान्॥२०६॥
Brahma satyaṁ jaganmithyā jīvo brahmaiva nāparaścetyetadvākyamūlakādvaitavedānto mama yadi smṛtilopo'sañjāta ityatha sa idaṁ samākṣiptavān||206||
Then (atha) he (saḥ) added (samākṣiptavān) this (idam): "If my memory serves me well (mama yadi smṛti-lopaḥ asañjātaḥ), Advaitavedānta is based on these propositions (etad-vākya-mūlaka-advaita-vedāntaḥ): 'Brahma (brahma) (is) the Truth (satyam)', 'The universe (jagat) (is) illusory (mithyā)' and (ca) 'The individual soul (jīvaḥ) is none other (na aparaḥ) than Brahma (brahma eva... iti... iti)'"||206||
शारीरकभाष्याख्यवेदान्तसूत्रकीर्तितवृत्त्यात्मबोधविवेकचूडामण्युपदेशसाहस्र्यादिश्रीशङ्कराचार्यविरचितमहाशात्राणि मद्गुरुः खलु पठितत्वानिति तेनाधुनोदितम्॥२०७॥
Śārīrakabhāṣyākhyavedāntasūtrakīrtitavṛttyātmabodhavivekacūḍāmaṇyupadeśasāhasryādiśrīśaṅkarācāryaviracitamahāśātrāṇi madguruḥ khalu paṭhitatvāniti tenādhunoditam||207||
Now (adhunā) he said (tena... uditam): "My Guru (mad-guruḥ) surely (khalu) read/studied (paṭhitatvān) the great scriptures composed by venerable Śaṅkarācārya such as the celebrated commentary on Vedāntasūtra-s called Śārīrakabhāṣya, Ātmabodha, Vivekacūḍāmaṇi, Upadeśasāhasrī, etc. (śārīrakabhāṣya-ākhya-vedāntasūtra-kīrtita-vṛtti-ātmabodha-vivekacūḍāmaṇi-upadeśasāhasrī-ādi-śrī-śaṅkarācārya-viracita-mahā-śātrāṇi... iti)"||207||
गौडपादविरचितमाण्डूक्यकारिकाः सम्पूर्णतया पठित्वा मम गुरुरस्पर्शयोगविज्ञतां गतो नूनमिति तदा स सद्य आर्यगौडपादं स्मृतवान्॥२०८॥
Gauḍapādaviracitamāṇḍūkyakārikāḥ sampūrṇatayā paṭhitvā mama gururasparśayogavijñatāṁ gato nūnamiti tadā sa sadya āryagauḍapādaṁ smṛtavān||208||
So (tadā) he all of sudden remembered (sa sadyas... smṛtavān) noble Gauḍapāda (ārya-gauḍapādam): "After completely reading/studying (sampūrṇatayā paṭhitvā) the Māṇḍūkyakārikā-s written by Gauḍapāda (gauḍapāda-viracita-māṇḍūkyakārikāḥ), my (mama) Guru (guruḥ) most assuredly (nūnam) became proficient in Asparśayoga (asparśayoga-vijñatām gataḥ... iti)"||208||
वास्तविकब्रह्म यद्यपि सर्वथा सर्वक्रियाहीनं तथापि महाकुहककार्या मायाया हेतोः क्रियापूर्णमिव दृश्यत इति स एवमद्वैतवेदान्तदृष्त्या विश्वं प्रत्यवक्॥२०९॥
Vāstavikabrahma yadyapi sarvathā sarvakriyāhīnaṁ tathāpi mahākuhakakāryā māyāyā hetoḥ kriyāpūrṇamiva dṛśyata iti sa evamadvaitavedāntadṛṣtyā viśvaṁ pratyavak||209||
He (saḥ) thus (evam) described (avak) the universe (viśvam prati) from the viewpoint of Advaitavedānta (advaita-vedānta-dṛṣtyā): "Although (yadi api) the Real Brahma (vāstavika-brahma) is totally devoid of all activities (sarvathā sarva-kriyā-hīnam), even so (tathā api) He looks (dṛśyate) as if (iva) full of activities (kriyā-pūrṇam) because of (hetoḥ) Māyā (māyāyāḥ), the Great Juggler (mahā-kuhakakāryāḥ... iti)"||209||
अनिर्वचनीया च ज्ञाननिवर्त्या चानादिश्चावरणाविक्षेपे च ब्रह्मजीवसंस्था चैव भावरूपा चेति येऽद्वैतवेदान्ते विशारदैर्ज्ञाता मायायाः षड्गुणा इमे स्युरिति ततः स मायां प्रतीदं कथितवान्॥२१०॥
Anirvacanīyā ca jñānanivartyā cānādiścāvaraṇāvikṣepe ca brahmajīvasaṁsthā caiva bhāvarūpā ceti ye'dvaitavedānte viśāradairjñātā māyāyāḥ ṣaḍguṇā ime syuriti tataḥ sa māyāṁ pratīdaṁ kathitavān||210||
Next (tatas) he (saḥ) said (kathitavān) this (idam) about Māyā (māyām prati): "Māyā has (māyāyāḥ... syuḥ) these (ime) six attributes (ṣaṭ-guṇāḥ) which (ye) are known (jñātāḥ) by the ones who are versed (viśāradaiḥ) Advaitavedānta (advaita-vedānte): '(1) Indescribable (anirvacanīyā), (2) annullable by proper Knowledge (jñāna-nivartyā), (3) beginningless (anādiḥ), (4) veiling and projecting (āvaraṇā-vikṣepe), (5) located either in Brahma or in the individual soul (brahma-jīva-saṁsthā) and (ca... ca... ca... ca... ca eva... ca) (6) positive in nature (bhāva-rūpā... iti)'"||210||
सम्पत्तिश्रवणमनननिदिध्यासनरूपाश्चतुर्भूमीर्निर्वाहयित्वा मद्गुरुरद्वैतवेदान्ते मोक्षमष्टवानिति ततः स साधकोऽस्योल्लेखं कृतवान्॥२११॥
Sampattiśravaṇamanananididhyāsanarūpāścaturbhūmīrnirvāhayitvā madgururadvaitavedānte mokṣamaṣṭavāniti tataḥ sa sādhako'syollekhaṁ kṛtavān||211||
Then (tatas) the seeker (saḥ sādhakaḥ) mentioned this (asya ullekham kṛtavān): "After going through (nirvāhayitvā) the four stages (catur-bhūmīḥ) of sampatti, śravaṇa, manana and nididhyāsana (sampatti-śravaṇa-manana-nididhyāsana-rūpāḥ), my Guru (mad-guruḥ) obtained (aṣṭavān) Liberation (mokṣam) in Advaitavedānta (advaitavedānte... iti)"||211||
विवेकविरागषड्विधसम्पत्तिमुमुक्षुत्वात्मका सम्पत्तिः साधनचतुष्टयाख्यापीति साधकेनाधुना प्रथमभूमिः सङ्क्षेपेण वर्णिता॥२१२॥
Vivekavirāgaṣaḍvidhasampattimumukṣutvātmakā sampattiḥ sādhanacatuṣṭayākhyāpīti sādhakenādhunā prathamabhūmiḥ saṅkṣepeṇa varṇitā||212||
Now (adhunā) the first stage (prathama-bhūmiḥ) is briefly described (saṅkṣepeṇa varṇitā) by the seeker (sādhakena): "Sampatti (sampattiḥ), also called the fourfold sādhana (sādhana-catuṣṭaya-ākhyā api), consists of discernment, renunciation/indifference, sixfold attainment and desire of Liberation (viveka-virāga-ṣaḍvidha-sampatti-mumukṣutva-ātmakā... iti)"||212||
नित्यानित्यवस्तुविवेकात्मको विवेक इति ततः परं प्रथमसाधनस्य विषय एवं स चिन्तितवान्॥२१३॥
Nityānityavastuvivekātmako viveka iti tataḥ paraṁ prathamasādhanasya viṣaya evaṁ sa cintitavān||213||
After that (tatas param), he (saḥ) thought (cintitavān) so (evam) about (viṣaye) the first sādhana (prathama-sādhanasya): "Discernment (vivekaḥ) consists of the capacity to discriminate between the eternal Reality and the transient reality (nitya-anitya-vastu-viveka-ātmakaḥ... iti)"||213||
इहामुत्रार्थफलभोगविरागात्मकं वैराग्यमिति द्वितीयसाधनमित्थमिदानीं स वर्णितवान्॥२१४॥
Ihāmutrārthaphalabhogavirāgātmakaṁ vairāgyamiti dvitīyasādhanamitthamidānīṁ sa varṇitavān||214||
Now (idānīm) he (saḥ) described (varṇitavān) the second sādhana (dvitīya-sādhanam) in this way (ittham): "Renunciation/indifference (vairāgyam) consists of renunciation/indifference with regard to the enjoyment of the fruits of action in this world and in the next (iha-amutra-artha-phala-bhoga-virāga-ātmakam... iti)"||214||
अमूः सर्वा अवश्यं परिभाषाः साधकेन दत्ता न स्वकॢप्तय आसनपितु सदानन्दपादैर्विरचितस्य वेदान्तसारस्य स्वतीव्राध्ययनस्य फलानि। ततः स स्ववर्णनं कुर्वन्नास्त॥२१५॥
Amūḥ sarvā avaśyaṁ paribhāṣāḥ sādhakena dattā na svakḷptaya āsanapitu sadānandapādairviracitasya vedāntasārasya svatīvrādhyayanasya phalāni| Tataḥ sa svavarṇanaṁ kurvannāsta||215||
Of course (avaśyam), all (sarvāḥ) those (amūḥ) definitions (paribhāṣāḥ) given (dattāḥ) by the seeker (sādhakena) were not (na... āsan) his own inventions (sva-kḷptayaḥ) but rather (api tu) the fruits (phalāni) of his intense study (sva-tīvra-adhyayanasya) of Vedāntasāra (vedānta-sārasya) written (viracitasya) by venerable Sadānanda (sadānanda-pādaiḥ). Next (tatas), he continued with his description (sa sva-varṇanam kurvan āsta)||215||
शमदमोपरतितितिक्षासमाधानश्रद्धारूपाषट्कसम्पत्त्यात्मका षड्विधसम्पत्तिरिति स तृतीयसाधनापेक्षयैवं मतवान्॥२१६॥
Śamadamoparatititikṣāsamādhānaśraddhārūpāṣaṭkasampattyātmakā ṣaḍvidhasampattiriti sa tṛtīyasādhanāpekṣayaivaṁ matavān||216||
He (saḥ) reflected (matavān) this way (evam) regarding the third sādhana (tṛtīya-sādhana-apekṣayā): "The sixfold attainment (ṣaḍvidha-sampattiḥ) consists of the sixfold wealth: (1) control of the inner psychic organ, (2) control of Jñānendriya-s and Karmendriya-s, (3) withdrawal (of those indriya-s) --or also, it can mean renunciation of the actions prescribed by the scriptures--, (4) fortitude --i.e. endurance of opposites--, (5) focus or attention, and (6) faith (śama-dama-uparati-titikṣā-samādhāna-śraddhā-rūpā-ṣaṭka-sampatti-ātmakā... iti)"||216||
अहम्मानवेदनावरोधपारिमित्यदुःखादिसङ्कीर्णसम्सारान्मुक्तो भवितुमवार्येच्छा मुमुक्षुत्वं स्यादित्यथ तस्य चतुर्थसाधनविषये एषा चिन्तासीत्॥२१७॥
Ahammānavedanāvarodhapārimityaduḥkhādisaṅkīrṇasamsārānmukto bhavitumavāryecchā mumukṣutvaṁ syādityatha tasya caturthasādhanaviṣaye eṣā cintāsīt||217||
Then (atha) he had (tasya... āsīt) this (eṣā) thought (cintā) with reference to the fourth sādhana (caturtha-sādhana-viṣaye): "Desire of Liberation (mumukṣutvam) is (syāt) the irresistible desire (avārya-icchā) of becoming (bhavitum) free (muktaḥ) from Transmigration crowded with vanity, agony, obstructions, limitations, pain, etc. (ahammāna-vedanā-avarodha-pārimitya-duḥkha-ādi-saṅkīrṇa-samsārāt... iti)"||217||
इदानीमद्वैतवेदान्तदर्शने श्रावणमनननिदिध्यासनरूपशेषभूमय एकैकशोऽनेन परमतत्त्वात्यभिलाष्यन्वेष्ट्रा सुगम्यसंस्कृतेन कतिपयैर्वचनैर्वर्णयिष्यन्ते॥२१८॥
Idānīmadvaitavedāntadarśane śrāvaṇamanananididhyāsanarūpaśeṣabhūmaya ekaikaśo'nena paramatattvātyabhilāṣyanveṣṭrā sugamyasaṁskṛtena katipayairvacanairvarṇayiṣyante||218||
Now (idānīm) the remaining stages of śravaṇa, manana and nididhyāsana (śrāvaṇa-manana-nididhyāsana-rūpa-śeṣa-bhūmayaḥ) in Advaitavedānta philosophy (advaita-vedānta-darśane) will be described (varṇayiṣyante), one by one (ekaikaśas), by this avid seeker of the Supreme Truth (anena parama-tattva-atyabhilāṣi-anveṣṭrā) through a certain number of statements (katipayaiḥ vacanaiḥ) in simple Sanskrit (sugamya-saṁskṛtena)||218||
उपनिषद्वेदान्तसूत्राद्वैतवेदान्तशास्त्रेत्यादिषु दत्तानामुपदेशानामाकर्णनेन सह श्रवणस्य सम्बन्धोऽस्ति। येन सर्वान्संशयान्दूरीकर्तुं सारभुताच्चासारभूतं चालनेनेव चालयितुं शक्यत इति साधकोऽवदत्॥२१९॥
Upaniṣadvedāntasūtrādvaitavedāntaśāstretyādiṣu dattānāmupadeśānāmākarṇanena saha śravaṇasya sambandho'sti| Yena sarvānsaṁśayāndūrīkartuṁ sārabhutāccāsārabhūtaṁ cālaneneva cālayituṁ śakyata iti sādhako'vadat||219||
The seeker (sādhakaḥ) said (avadat): "Śravaṇa has to do (śravaṇasya sambandhaḥ asti) with the act of listening (ākarṇanena saha) the teachings given (dattānām upadeśānām) in Upaniṣad-s, Vedāntasūtra-s, scriptures of Advaitavedānta, etc. (upaniṣad-vedāntasūtra-advaita-vedānta-śāstra-iti-ādiṣu). By which (yena) it is possible (śakyate) to eliminate (dūrīkartum) all doubts (sarvān saṁśayān) and (ca) to expel (cālayitum) —as if (iva) with a sieve (cālanena)— what is not essential (a-sārabhūtam) from what is essential (sārabhutāt... iti)"||219||
स्वप्रियगुरोः प्राप्तानां सर्वशिक्षानां विषये शोकप्रमोदहीनेनोद्योगिशिष्येन गभीरचिन्तनं मननं सामान्यतो भवेदिति एष धीरसाधक इदमप्युक्तवान्॥२२०॥
Svapriyaguroḥ prāptānāṁ sarvaśikṣānāṁ viṣaye śokapramodahīnenodyogiśiṣyena gabhīracintanaṁ mananaṁ sāmānyato bhavediti eṣa dhīrasādhaka idamapyuktavān||220||
This (eṣaḥ) serious seeker (dhīra-sādhakaḥ) mentioned (uktavān) this (idam) too (api): "Broadly speaking (sāmānyatas), manana (mananam) would be (bhavet) a deep reflection (gabhīra-cintanam) by the diligent disciple (udyogi-śiṣyena) —who is devoid of sorrow and joy (śoka-pramoda-hīnena)— with regard to (viṣaye) all the teachings (sarva-śikṣānām) that he has received (prāptānām) from his beloved Guru (sva-priya-guroḥ... iti)"||220||
प्रज्ञानं ब्रह्मेत्ययमात्मा ब्रह्मेत्यहं ब्रह्मास्मीति तत्त्वमसीति प्रतिचतुर्वेदनिष्कर्षितचतुर्मुख्यमहावाक्यार्थं गभीरध्यानं निदिध्यासनं स्यादित्यन्तेऽन्तिमभूमिं स व्यदधात्॥२२१॥
Prajñānaṁ brahmetyayamātmā brahmetyahaṁ brahmāsmīti tattvamasīti praticaturvedaniṣkarṣitacaturmukhyamahāvākyārthaṁ gabhīradhyānaṁ nididhyāsanaṁ syādityante'ntimabhūmiṁ sa vyadadhāt||221||
Finally (ante), he (saḥ) dealt with (vyadadhāt) the last stage (antima-bhūmim): "Nididhyāsana (nididhyāsanam) would be (syāt) a profound meditation (gabhīra-dhyānam) on the meaning of the four main great propositions extracted from each of the four Veda-s (prati-catur-veda-niṣkarṣita-catur-mukhya-mahā-vākya-artham), (viz.) (1) 'Intuitive/spontaneous Knowledge (prajñānam) (is) Brahma (brahma iti)', (2) 'This (ayam) Ātmā (ātmā) (is) Brahma (brahma iti)', (3) 'I (aham) am (asmi) Brahma (brahma... iti)', (and) (4) 'That (tad) thou (tvam) art (asi iti... iti)'"||221||
अहं ब्रह्मास्मीति महावाक्ये प्रथमपुरुषोऽहङ्कारं सूचयन्। अत एव तत्रासङ्गतिः स्यात्। तत्त्वमसीति महावाक्येऽपि तथैव किञ्चिद्भवेद्यतः कथं परिमितजीवस्त्वं तदपरिमितब्रह्म स्यादिति सहसा साधकस्यैष संशय आसीत्॥२२२॥
Ahaṁ brahmāsmīti mahāvākye prathamapuruṣo'haṅkāraṁ sūcayan| Ata eva tatrāsaṅgatiḥ syāt| Tattvamasīti mahāvākye'pi tathaiva kiñcidbhavedyataḥ kathaṁ parimitajīvastvaṁ tadaparimitabrahma syāditi sahasā sādhakasyaiṣa saṁśaya āsīt||222||
All of a sudden (sahasā), the seeker had (sādhakasya... āsīt) this (eṣaḥ) doubt (saṁśayaḥ): "In the great proposition (mahā-vākye) 'I (aham) am (asmi) Brahma (brahma... iti)', the first person (prathama-puruṣaḥ) denotes (sūcayan) ego (ahaṅkāram). Due to this (atas eva), there would be (syāt) an incongruity (asaṅgatiḥ) there (tatra). Something (kiñcid) similar (tathā eva) also (api) happens (bhavet) in the great proposition (mahā-vākye) 'That (tad) thou (tvam) art (asi iti)', because (yatas) how (katham) (could) you (tvam), a limited living being (parimita-jīvaḥ), be (syāt) That (tad), the Unlimited Brahma (aparimita-brahma... iti)?"||222||
लक्षणयासङ्गतिरसौ निराकृता मम यदि स्मृतिलोपोऽसञ्जातो यत्र केवललक्षितलक्षणे वा जहलजहल्जहलजहल्लक्षणा वा सारोपाभिधाव्यञ्जनालक्षणा अपि वेति लक्षणैवं वर्गीकृता स्यादन्वयव्यतिरेकस्य च विनियोगमपि कर्तुं शक्यत इति तदा स इत्थं चिन्तितवान्॥२२३॥
Lakṣaṇayāsaṅgatirasau nirākṛtā mama yadi smṛtilopo'sañjāto yatra kevalalakṣitalakṣaṇe vā jahalajahaljahalajahallakṣaṇā vā sāropābhidhāvyañjanālakṣaṇā api veti lakṣaṇaivaṁ vargīkṛtā syādanvayavyatirekasya ca viniyogamapi kartuṁ śakyata iti tadā sa itthaṁ cintitavān||223||
Then (tadā) he (saḥ) thought (cintitavān) so (ittham): "If my memory serves me well (mama yadi smṛti-lopaḥ asañjātaḥ), that (asau) incongruity (asaṅgatiḥ) is removed (nirākṛtā) by lakṣaṇā or implied meaning (lakṣaṇayā), where (yatra) lakṣaṇā (lakṣaṇā) might be (syāt) classified (vargīkṛtā) in this way (evam): '(1) Bare implication and (2) implication by the implied (kevala-lakṣita-lakṣaṇe), or (vā) (1) exclusive implication, (2) nonexclusive implication and (3) exclusive/nonexclusive implication (jahal-ajahal-jahal-ajahal-lakṣaṇāḥ), or even (api vā) (1) the placing two words in apposition, one in figurative sense and the other in proper sense, (2) proper sense and (3) suggestive sense (sāropā-abhidhā-vyañjanā-lakṣaṇāḥ). It is possible (śakyate) to make even use (viniyogam api kartum) of anvayavyatireka or positive and negative concomitance (anvayavyatirekasya) as well (ca... iti)"||223||
इदानीं लक्षनान्वयव्यतिरेकयोस्तां सर्वां सङ्कीर्णतामपसारयित्वाद्वैतवेदान्तदर्शने स्वगुरुलब्धे मुक्तिप्रकारेऽखिलेन लीनः संश्च स साधकोऽन्तेऽत्रैतदुक्तवान्॥२२४॥
Idānīṁ lakṣanānvayavyatirekayostāṁ sarvāṁ saṅkīrṇatāmapasārayitvādvaitavedāntadarśane svagurulabdhe muktiprakāre'khilena līnaḥ saṁśca sa sādhako'nte'traitaduktavān||224||
Now (idānīm), after pushing aside (apasārayitvā) all that complexity (tām sarvām saṅkīrṇatām) of lakṣaṇā and anvayavyatireka (lakṣanā-anvayavyatirekayoḥ), and (ca) being (san) totally (akhilena) absorbed (līnaḥ) in the type of Liberation attained by his Guru (sva-guru-labdhe mukti-prakāre) in Advaitavedānta philosophy (advaita-vedānta-darśane), that seeker (saḥ sādhakaḥ) finally (ante) said (uktavān) this (etad) about it (atra)||224||
एवं ब्रह्मण उपर्यध्यासमात्रं विश्वमिदमवगत्य यथाध्यासेन रज्जुः सर्पं मिथ्या मन्तुं शक्यते मद्गुरुरद्वैतवेदान्ते सम्पूर्णजीवन्मुक्तिं प्राप्तवानिति॥२२५॥
Evaṁ brahmaṇa uparyadhyāsamātraṁ viśvamidamavagatya yathādhyāsena rajjuḥ sarpaṁ mithyā mantuṁ śakyate madgururadvaitavedānte sampūrṇajīvanmuktiṁ prāptavāniti||225||
"Thus (evam), having realized (avagatya) that this universe (viśvam idam) is just a superimposition (adhyāsa-mātram) on Brahma (brahmaṇaḥ upari) —just as (yathā), by superimposition (adhyāsena), a rope (rajjuḥ) can be mistaken (mithyā mantum śakyate) for a snake (sarpam)—, my Guru (mad-guruḥ) obtained (prāptavān) full Liberation while living (sampūrṇa-jīvat-muktim) in Advaitavedānta (advaita-vedānte... iti)"||225||
Viśiṣṭādvaitavedānta
अपिनाम पुनर्मद्गुरुरद्वैतवेदान्तस्थाने विशिष्टाद्वैतवेदान्तमार्गमनुसृतवान्। यद्येवं तर्हि स जीवन्मुक्तिं प्राप्तुं न शक्तवान्यतो वेदान्तस्यैतादृशप्रकारे मृत्योरनन्तरं मुक्तिरागच्छतीति॥२२६॥
Apināma punarmadgururadvaitavedāntasthāne viśiṣṭādvaitavedāntamārgamanusṛtavān| Yadyevaṁ tarhi sa jīvanmuktiṁ prāptuṁ na śaktavānyato vedāntasyaitādṛśaprakāre mṛtyoranantaraṁ muktirāgacchatīti||226||
"Nonetheless (punar), maybe (apināma) my Guru (mad-guruḥ) followed (anusṛtavān) the path of Viśiṣṭādvaitavedānta (viśiṣṭa-advaita-vedānta-mārgam) instead of that of Advaitavedānta (advaita-vedānta-sthāne). If (yadi) so (evam), then (tarhi) he (saḥ) could not (na śaktavān) attain (prāptum) Liberation while living (jīvat-muktiṁ), because (yatas) in such a kind (etādṛśa-prakāre) of Vedānta (vedāntasya) Liberation (muktiḥ) comes (āgacchati) immediately after (anantaram) death (mṛtyoḥ... iti)"||226||
अनेन प्रकाशनेन स्तब्धः स साधकः शीघ्रमेवेश्वरश्चिदचिच्चेत्येतत्प्रति महारामानुजस्थापितावधारणानि तथैव च श्रीभाष्यञ्च वेदार्थसङ्ग्रहश्च वेदान्तसारश्चेति रामानुजपादविरचितमुख्यपुस्तकत्रयस्य तस्य मते नामपत्रकाणि स्मर्तुमारब्धवान्। ततः स इदमुक्तवान्॥२२७॥
Anena prakāśanena stabdhaḥ sa sādhakaḥ śīghrameveśvaraścidaciccetyetatprati mahārāmānujasthāpitāvadhāraṇāni tathaiva ca śrībhāṣyañca vedārthasaṅgrahaśca vedāntasāraśceti rāmānujapādaviracitamukhyapustakatrayasya tasya mate nāmapatrakāṇi smartumārabdhavān| Tataḥ sa idamuktavān||227||
Astonished (stabdhaḥ) by this revelation (anena prakāśanena), the seeker (saḥ sādhakaḥ) quickly (śīghram eva) began (ārabdhavān) remembering (smartum) the concepts established by great Rāmānuja (mahā-rāmānuja-sthāpita-avadhāraṇāni) about 'Lord, individuals and matter' (īśvaraḥ cit acit ca iti etat prati) as well as (tathā eva ca) the titles (nāmapatrakāṇi), in his opinion (tasya mate), of the three main books written by venerable Rāmānuja (rāmānuja-pāda-viracita-mukhya-pustaka-trayasya), i.e. 'Śrībhāṣya (śrībhāṣyam), Vedārthasaṅgraha (vedārthasaṅgrahaḥ) and (ca... ca... ca) Vedāntasāra (vedāntasāraḥ... iti). After that (tatas), he (saḥ) said (uktavān) this (idam)||227||
श्रीरामानुजं विहायास्मिन्दर्शनेऽन्ये ग्रन्थकारा आसंस्तथाहि यामुनाचार्याल्वार्सीडुसुदर्शनसूरिवेदान्तदेशिकेत्यादयः। ते नालायिरदिव्यप्रबन्धसिद्धित्रयागमप्रामाण्यश्रुतप्रकाशिकातत्त्वटिकेत्यादीनि महापुस्तकानि विरचितवन्त इति॥२२८॥
Śrīrāmānujaṁ vihāyāsmindarśane'nye granthakārā āsaṁstathāhi yāmunācāryālvārsīḍusudarśanasūrivedāntadeśiketyādayaḥ| Te nālāyiradivyaprabandhasiddhitrayāgamaprāmāṇyaśrutaprakāśikātattvaṭiketyādīni mahāpustakāni viracitavanta iti||228||
"Apart from venerable Rāmānuja (śrī-rāmānujam vihāya), there were (āsan) other (anye) authors (granthakārāḥ) in this philosophy (asmin darśane) —for example (tathāhi): Yāmunācārya, Ālvārs, Īḍu, Sudarśanasūri, Vedāntadeśika, etc. (yāmunācārya-ālvārs-īḍu-sudarśanasūri-vedāntadeśika-iti-ādayaḥ)—. They (te) wrote (viracitavantaḥ) great books (mahā-pustakāni) such as Nālāyiradivyaprabandha, Siddhitraya, Āgamaprāmāṇya, Śrutaprakāśikā, Tattvaṭīkā, etc. (nālāyiradivyaprabandha-siddhitraya-āgamaprāmāṇya-śrutaprakāśikā-tattvaṭikā-iti-ādīni... iti)"||228||
श्रीमद्विष्णुना समीकृतं ब्रह्म प्रति मद्गुरुणा प्रबलभक्तेर्विकास आसीत्। सोऽवश्यमेव श्रीवैष्णवसम्प्रदायेन यथोक्तां शरणागतिमनुसृत्यैवं कृतवान्यद्यपि श्रीकृष्णचैतन्यमहाप्रभूपदेशप्रेरितश्रीगौडीयवैष्णवसम्प्रदायेन दत्तस्तदन्यप्रकारोऽप्यस्तीति॥२२९॥
Śrīmadviṣṇunā samīkṛtaṁ brahma prati madguruṇā prabalabhaktervikāsa āsīt| So'vaśyameva śrīvaiṣṇavasampradāyena yathoktāṁ śaraṇāgatimanusṛtyaivaṁ kṛtavānyadyapi śrīkṛṣṇacaitanyamahāprabhūpadeśapreritaśrīgauḍīyavaiṣṇavasampradāyena dattastadanyaprakāro'pyastīti||229||
"My Guru had to develop a very strong devotion (mad-guruṇā prabala-bhakteḥ vikāsaḥ āsīt) to (prati) Brahma (brahma) identified (samīkṛtam) with auspicious Viṣṇu (śrīmat-viṣṇunā). He (saḥ) surely (avaśyam eva) did (kṛtavān) so (evam) by following (anusṛtya) śaraṇāgati --lit. approach for protection-- (śaraṇa-āgatim) as declared (yathā-uktām) by the venerable Vaiṣṇava (oral) tradition (śrī-vaiṣṇava-sampradāyena), even if (yadi api) there is (asti) also (api) another version of that --i.e. of śaraṇāgati-- (tad-anya-prakāraḥ) given (dattaḥ) by the venerable Vaiṣṇava (oral) tradition of Bengal, which is inspired in the teachings of illustrious Kṛṣṇacaitanyamahāprabhu (śrī-kṛṣṇa-caitanya-mahā-prabhu-upadeśa-prerita-śrī-gauḍīya-vaiṣṇava-sampradāyena... iti)"||229||
साधकोऽधुना स्वदृढस्मृतिमाश्रित्य पूज्यवैष्णवसम्प्रदायानुसारेण शरणागतिं प्रथमं वर्णयितुं प्रस्थितवान्स एवमुक्तवान्॥२३०॥
Sādhako'dhunā svadṛḍhasmṛtimāśritya pūjyavaiṣṇavasampradāyānusāreṇa śaraṇāgatiṁ prathamaṁ varṇayituṁ prasthitavānsa evamuktavān||230||
Now (adhunā) the seeker (sādhakaḥ), after resorting (āśritya) to his firm memory (sva-dṛḍha-smṛtim), was prepared (prasthitavān) to describe (varṇayitum) firstly (prathamam) śaraṇāgati (śaraṇa-āgatim) according to the respectable Vaiṣṇava (oral) tradition (pūjya-vaiṣṇava-sampradāya-anusāreṇa). He (saḥ) said (uktavān) so (evam)||230||
आनुकूल्यस्य सङ्कल्पः प्रातिकूल्यविवर्जनम्।
रक्षिष्यतीति विश्वासो गोप्तृत्वे वरणं तथा॥
आत्मनिक्षेपकार्पण्ये षड्विधा शरणागतिः।...॥१.२६-२७॥
इति यथा श्रीश्रीप्रपन्नजीवनामृत उक्तमिति॥२३१॥
Ānukūlyasya saṅkalpaḥ prātikūlyavivarjanam|
Rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā||
Ātmanikṣepakārpaṇye ṣaḍvidhā śaraṇāgatiḥ|...||1.26-27||
iti yathā śrīśrīprapannajīvanāmṛta uktamiti||231||
"As (yathā) it has been expressed (uktam) in most venerable Prapannajīvanāmṛta (śrī-śrī-prapanna-jīvana-amṛte):
'The sixfold (ṣaḍvidhā) śaraṇāgati (śaraṇa-āgatiḥ) (is constituted by) (1) the definite determination (of accepting only) what is favorable/suitable (ānukūlyasya saṅkalpaḥ), (2) the act of desisting from what is unfavorable/unsuitable (prātikūlya-vivarjanam), (3) confidence that (the Lord) will protect (rakṣiṣyati iti viśvāsaḥ), (4) the act of embracing (Lord's) guardianship (goptṛtve varaṇam) as well as (tathā) (5 and 6) the act of consigning (one's own) self to the care of (the Lord) and poorness of spirit (ātma-nikṣepa-kārpaṇye... iti... iti)||1.26-27||'"||231||
कृष्णकार्ष्णगसद्भक्तिप्रपन्नत्वानुकूलके।
कृत्यत्वनिश्चयश्चानुकूल्यसङ्कल्प उच्यते॥३.१॥
इति तस्मिनेव शास्त्रे श्रीलभक्तिरक्षकश्रीधरदेवगोस्वामिमहाराजेन निबन्ध्रा निगदितमिति॥२३२॥
Kṛṣṇakārṣṇagasadbhaktiprapannatvānukūlake|
Kṛtyatvaniścayaścānukūlyasaṅkalpa ucyate||3.1||
iti tasmineva śāstre śrīlabhaktirakṣakaśrīdharadevagosvāmimahārājena nibandhrā nigaditamiti||232||
"In that very scripture (tasmin eva śāstre), it has been stated (nigaditam) by (its) author, eminent Bhaktirakṣakaśrīdharadevagosvāmimahārāja (śrīla-bhaktirakṣakaśrīdharadevagosvāmimahārājena nibandhrā):
'And (ca) the conviction of carrying out (kṛtyatva-niścayaḥ) (all) that is favorable to the true devotion and surrender to Kṛṣṇa and (His) devotee (kṛṣṇa-kārṣṇaga-sat-bhakti-prapannatva-ānukūlake) is said to be (ucyate) the definite determination (of accepting only) what is favorable/suitable (ānukūlya-saṅkalpaḥ... iti... iti)||3.1||'"||232||
भगवद्भक्तयोर्भक्तेः प्रपत्तेः प्रतिकूलके।
वर्ज्यत्वे निश्चयः प्रातिकूल्यवर्जनमुच्यते॥४.१॥
इति तत्रैवोक्तमपीति॥२३३॥
Bhagavadbhaktayorbhakteḥ prapatteḥ pratikūlake|
Varjyatve niścayaḥ prātikūlyavarjanamucyate||4.1||
iti tatraivoktamapīti||233||
"Right there (tatra eva), it has also been expressed (uktam api):
'The conviction (niścayaḥ) with reference to desisting from (varjyatve) what is unfavorable/unsuitable (pratikūlake) to surrender and devotion (bhakteḥ prapatteḥ) to the Lord and (His) devotee (bhagavat-bhaktayoḥ) is said to be (ucyate) the act of desisting from what is unfavorable/unsuitable (prātikūlya-varjanam... iti... iti)||4.1||'"||233||
रक्षिष्यति हि मां कृष्णो भक्तानां बान्धवश्च सः।
क्षेमं विधास्यतीति यद्विश्वासोऽत्रैव गृह्यते॥५.१॥
इति श्रीश्रीप्रपन्नजीवनामृतेऽप्येतदुपन्यस्तमिति॥२३४॥
Rakṣiṣyati hi māṁ kṛṣṇo bhaktānāṁ bāndhavaśca saḥ|
Kṣemaṁ vidhāsyatīti yadviśvāso'traiva gṛhyate||5.1||
iti śrīśrīprapannajīvanāmṛte'pyetadupanyastamiti||234||
"In most venerable Prapannajīvanāmṛta (śrī-śrī-prapanna-jīvana-amṛte), this (etad) has also been expressed (api... upanyastam):
«Right here (atra eva), confidence (viśvāsaḥ) that (yad) 'Kṛṣṇa (kṛṣṇaḥ) will protect (rakṣiṣyati) me (mām) indeed (hi), and (ca) He (saḥ), the friend (bāndhavaḥ) of the devotees (bhaktānām), will secure welfare and peace (for me) (kṣemam vidhāsyati iti)' is mentioned (gṛhyate... iti... iti)||5.1||»"||234||
हे कृष्ण पाहि मां नाथ कृपयात्मगतं कुरु।
इत्येवं प्रार्थनं कृष्णं प्राप्तुं स्वामिस्वरूपतः॥
गोप्तृत्वे वरणं ज्ञेयं भक्तैर्हृद्यतरं परम्।
प्रपत्त्येकार्थकत्वेन तदङ्गित्वेन तत्स्मृतम्॥६.१-२॥
इति तस्मिनेव ग्रन्थे निबन्ध्रैतदप्युपपादितमिति॥२३५॥
He kṛṣṇa pāhi māṁ nātha kṛpayātmagataṁ kuru|
Ityevaṁ prārthanaṁ kṛṣṇaṁ prāptuṁ svāmisvarūpataḥ||
Goptṛtve varaṇaṁ jñeyaṁ bhaktairhṛdyataraṁ param|
Prapattyekārthakatvena tadaṅgitvena tatsmṛtam||6.1-2||
iti tasmineva granthe nibandhraitadapyupapāditamiti||235||
"This (etad) was also presented (api upapāditam) in this very book (tasmin eva granthe) by (its) author (nibandhrā):
«'Oh (he) Kṛṣṇa (kṛṣṇa), protect me (pāhi mām), oh Lord (nātha), out of compassion (kṛpayā), make (me) be in the Self (ātma-gatam kuru iti)', thus (evam), the supreme (param) (and) most lovely (hṛdyataram) prayer (prārthanam) to obtain (prāptum) Kṛṣṇa (kṛṣṇam) (as one's own) Master by nature (svāmi-svarūpatas) is known (jñeyam) by the devotees (bhaktaiḥ) as the act of embracing (Lord's) guardianship (goptṛtve varaṇam). It (tad) (is) said (smṛtam) to have only one meaning, viz. surrender (prapatti-eka-arthakatvena), (and) to be the chief of that --of the six constituents of śaraṇāgati-- (tad-aṅgitvena... iti... iti)||6.1-2||»"||235||
कृष्णायार्पितदेहस्य निर्ममस्यानहङ्कृतेः।
मनसस्तत्स्वरूपत्वं स्मृतमात्मनिवेदनम्॥७.४॥
इत्यधुना श्रीलभक्तिरक्षकश्रीधरदेवगोस्वामिमहाराजेनात्मनिक्षेप आत्मनिवेदनाख्योऽपि निरूपित इति॥२३६॥
Kṛṣṇāyārpitadehasya nirmamasyānahaṅkṛteḥ|
Manasastatsvarūpatvaṁ smṛtamātmanivedanam||7.4||
ityadhunā śrīlabhaktirakṣakaśrīdharadevagosvāmimahārājenātmanikṣepa ātmanivedanākhyo'pi nirūpita iti||236||
"Now (adhunā), ātmanikṣepa --i.e. the act of consigning (one's own) self to the care of (the Lord)-- (ātma-nikṣepaḥ), also (api) called ātmanivedana (ātma-nivedana-ākhyaḥ), is defined (nirūpitaḥ) by eminent Bhaktirakṣakaśrīdharadevagosvāmimahārāja (śrīla-bhaktirakṣakaśrīdharadevagosvāmimahārājena):
'Ātmanivedana (ātma-nivedanam) is said to be (smṛtam) that (tad) nature (sva-rūpatvam) of someone whose body has been offered (arpita-dehasya) to Kṛṣṇa (kṛṣṇāya) (and) whose mind (manasaḥ) is free from all worldly connections --lit. nirmama means devoid of "mama" or "mine", i.e. devoid of the notion of «this is mine»-- (nirmamasya) (and) from ego --also «from self-conceit»-- (an-ahaṅkṛteḥ... iti... iti)||7.4||'"||236||
भगवन् रक्ष रक्षैवमार्तभावेन सर्वतः।
असमोर्द्ध्वदयासिन्धोर्हरेः कारुण्यवैभवम्॥
स्मरतां च विशेषेण निजातिशोच्यनीचताम्।
भक्तानामार्तिभावस्तु कार्पण्यं कथ्यते बुधैः॥८.१-२॥
इति कार्पण्यमिदानीं निबन्ध्रा वर्णितमिति॥२३७॥
Bhagavan rakṣa rakṣaivamārtabhāvena sarvataḥ|
Asamorddhvadayāsindhorhareḥ kāruṇyavaibhavam||
Smaratāṁ ca viśeṣeṇa nijātiśocyanīcatām|
Bhaktānāmārtibhāvastu kārpaṇyaṁ kathyate budhaiḥ||8.1-2||
iti kārpaṇyamidānīṁ nibandhrā varṇitamiti||237||
"Now (idānīm), kārpaṇya or poorness of spirit (kārpaṇyam) is described (varṇitam) by the author (nibandhrā):
«'Oh Lord (bhagavan), protect, protect (rakṣa rakṣa)', (praying) thus (evam) with an afflicted feeling (ārta-bhāvena), kārpaṇya (kārpaṇyam) is said (kathyate) by the wise (budhaiḥ) to be an emotion of affliction (ārti-bhāvaḥ tu) in the case of the devotees (bhaktānām) who remember (smaratām), in all respects (sarvatas), the Glory/Greatness of the Compassion (kāruṇya-vaibhavaṁ) of Hari (hareḥ) —who is an unequalled and elevated Ocean of Mercy (asama-ūrddhva-dayā-sindhoḥ)—, and (ca) (who) especially (remember) (viśeṣeṇa) their extremely deplorable lowliness (nija-ati-śocya-nīcatām... iti... iti)||8.1-2||»"||237||
शरणागतेः षड्घटकान्वर्णयित्वा साधको भक्तिप्रपत्त्योर्विकासाय दृढमूलाधारस्य साधनसप्तकस्य व्याख्यानं प्रविष्टवान्। स एवमुक्तवान्॥२३८॥
Śaraṇāgateḥ ṣaḍghaṭakānvarṇayitvā sādhako bhaktiprapattyorvikāsāya dṛḍhamūlādhārasya sādhanasaptakasya vyākhyānaṁ praviṣṭavān| Sa evamuktavān||238||
After describing (varṇayitvā) the six constituents (ṣaṭ-ghaṭakān) of śaraṇāgati (śaraṇa-āgateḥ), the seeker (sādhakaḥ) addressed himself (praviṣṭavān) to the explanation (vyākhyānam) of the aggregate of seven sādhana-s (sādhana-saptakasya), which is a firm foundation (dṛḍha-mūla-ādhārasya) for the development (vikāsāya) of devotion and surrender (bhakti-prapattyoḥ). He (saḥ) said (uktavān) so (evam)||238||
विवेकविमोकाभ्यासक्रियाकल्याणानवसादानुद्धर्षा इत्येतन्मम प्रियगुरुणाचरितं साधनसप्तकं विशिष्टाद्वैतवेदान्ते मुक्तिदातृभक्तिप्रपत्तिस्वप्राप्त्याख्यगृहस्येष्टकान्यासं कृतवानिति॥२३९॥
Vivekavimokābhyāsakriyākalyāṇānavasādānuddharṣā ityetanmama priyaguruṇācaritaṁ sādhanasaptakaṁ viśiṣṭādvaitavedānte muktidātṛbhaktiprapattisvaprāptyākhyagṛhasyeṣṭakānyāsaṁ kṛtavāniti||239||
"'Viveka, vimoka, abhyāsa, kriyā, kalyāṇa, anavasāda and anuddharṣa (viveka-vimoka-abhyāsa-kriyā-kalyāṇa-anavasāda-anuddharṣāḥ iti)', this (etad) aggregate of seven sādhana-s (sādhana-saptakam) observed (ācaritam) by my beloved Guru (priya-guruṇā) laid the foundation (iṣṭakānyāsam kṛtavān) of the house called his attainment of devotion and surrender, which are givers or Liberation (mukti-dātṛ-bhakti-prapatti-sva-prāpti-ākhya-gṛhasya) in Viśiṣṭādvaitavedānta (viśiṣṭa-advaita-vedānte... iti)"||239||
भक्त्यनुयायिनो भक्ताः प्रपत्तिअनुयायिनस्तु प्रपन्ना इत्युच्यन्ते। भक्तेर्दुर्लभायाः पुनः पुनरभ्यस्तव्याया अपि प्रपत्तिः सर्वैरतीव सुलभैकवारमेव च क्रियते। इदानीं स साधकः साधनसप्तकं प्रति स्वप्रवचनं प्रवृत्तवान्॥२४०॥
Bhaktyanuyāyino bhaktāḥ prapattianuyāyinastu prapannā ityucyante| Bhakterdurlabhāyāḥ punaḥ punarabhyastavyāyā api prapattiḥ sarvairatīva sulabhaikavārameva ca kriyate| Idānīṁ sa sādhakaḥ sādhanasaptakaṁ prati svapravacanaṁ pravṛttavān||240||
The followers of bhakti --devotion-- (bhakti-anuyāyinaḥ) (are called) bhakta-s --i.e. devotees-- (bhaktāḥ), while (tu) the followers of prapatti --surrender-- (prapatti-anuyāyinaḥ) are said to be (ucyante) prapanna-s --i.e. people who have surrendered-- (prapannāḥ iti). Although bhakti is hard to attain and must be practiced over and over again (bhakteḥ durlabhāyāḥ punar punar abhyastavyāyāḥ api), prapatti (prapattiḥ) is extremely easy to attain (atīva sulabhā) by everybody (sarvaiḥ), and (ca) it is performed (kriyate) only once (eka-vāram eva). Now (idānīm), the seeker (saḥ sādhakaḥ) continued (pravṛttavān) with his dissertation (sva-pravacanam) about the aggregate of seven sādhana-s (sādhana-saptakam prati)||240||
आहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवस्मृतिरिति स्थित्यान्नविषये विवेक इति प्रथमसाधनं विवेकाह्वयमिति॥२४१॥
Āhāraśuddhau sattvaśuddhiḥ sattvaśuddhau dhruvasmṛtiriti sthityānnaviṣaye viveka iti prathamasādhanaṁ vivekāhvayamiti||241||
"The first sādhana (prathama-sādhanam) called viveka (viveka-āhvayam) (is) discernment (vivekaḥ) about food (anna-viṣaye... iti) according to the maxim (sthityā) 'When there is purity in the food (āhāra-śuddhau) there is purity of mind (sattva-śuddhiḥ), when there is purity of mind (sattva-śuddhau) the recollection (of the Lord) is steady (dhruva-smṛtiḥ iti... iti)'"||241||
कामक्रोधविषये मुक्तिरिति द्वितीयसाधनं विमोकाह्वयमिति॥२४१॥
Kāmakrodhaviṣaye muktiriti dvitīyasādhanaṁ vimokāhvayamiti||242||
"The second sādhana (dvitīya-sādhanam) called vimoka (vimoka-āhvayam) (is) freedom (muktiḥ) with regard to desire and wrath (kāma-krodha-viṣaye... iti... iti)"||242||
परमात्मरूपान्तर्व्यापिविषये निरन्तरध्यानमिति तृतीयसाधनं विवेकविमोकमूलकाभ्यासाह्वयमिति॥२४३॥
Paramātmarūpāntarvyāpiviṣaye nirantaradhyānamiti tṛtīyasādhanaṁ vivekavimokamūlakābhyāsāhvayamiti||243||
"The third sādhana (tṛtīya-sādhanam) called abhyāsa —which springs from viveka and vimoka—(viveka-vimoka-mūlaka-abhyāsa-āhvayam) (is) constant meditation (nirantara-dhyānam) with respect to the indweller, i.e. Paramātmā (paramātma-rūpa-antarvyāpi-viṣaye... iti... iti)"||243||
ब्रह्मपितृदैवभूतनारायणनामकपञ्चमहायज्ञात्मकं चतुर्थसाधनं क्रियोच्यते च यथाशक्ति क्रियत इति॥२४४॥
Brahmapitṛdaivabhūtanārāyaṇanāmakapañcamahāyajñātmakaṁ caturthasādhanaṁ kriyocyate ca yathāśakti kriyata iti||244||
"The fourth sādhana (caturtha-sādhanam) consisting of the five great sacrifices called brahma --study of Brahma or Vedic literature--, pitṛ --offering food, etc. to forefathers--, daiva --performing fire sacrifices for the gods--, bhūta --offering food to other beings, e.g. to animals-- and nārāyaṇa --hospitality with reference to guests-- (brahma-pitṛ-daiva-bhūta-nārāyaṇa-nāmaka-pañca-mahā-yajña-ātmakam) is said to be (ucyate) kriyā (kriyā) and (ca) is performed (kriyate) according to one's capacity (yathāśakti... iti)"||244||
सत्यार्जवदयादानाहिंसात्मकं पञ्चमसाधनं कल्याणमुच्यत इति॥२४५॥
Satyārjavadayādānāhiṁsātmakaṁ pañcamasādhanaṁ kalyāṇamucyata iti||245||
"The fifth sādhana (pañcama-sādhanam) consisting of truthfulness, honesty/rectitude, compassion, charity and harmlessness (satya-ārjava-dayā-dāna-ahiṁsā-ātmakam) is called (ucyate) kalyāṇa (kalyāṇam... iti)"||245||
विषादावसन्नतामुक्तिरूपकं षष्ठसाधनमनवसादनामकमिति॥२४६॥
Viṣādāvasannatāmuktirūpakaṁ ṣaṣṭhasādhanamanavasādanāmakamiti||246||
"The sixth sādhana (ṣaṣṭha-sādhanam) known as anavasāda (anavasāda-nāmakam) is freedom from despondency and dejection (viṣāda-avasannatā-mukti-rūpakam... iti)"||246||
अतिसन्तोषासन्तोषयोरन्तरालरूपपरमहर्षमुक्तिमयं सप्तमसाधनमनुद्धर्षाभिधानमिति॥२४७॥
Atisantoṣāsantoṣayorantarālarūpaparamaharṣamuktimayaṁ saptamasādhanamanuddharṣābhidhānamiti||247||
"The seventh sādhana (saptama-sādhanam) called anuddharṣa (anuddharṣa-abhidhānam) consists of freedom from exultation, which --viz. anuddharṣa or freedom from exultation-- is an interval --i.e. a middle point-- (antarāla-rūpa-paramaharṣa-mukti-mayam) between excessive satisfaction and displeasure (ati-santoṣa-asantoṣayoḥ... iti)"||247||
विशिष्टाद्वैतवेदान्तस्य स्वज्ञानेनापि च स्वगुरुं प्रत्यगाधप्रेम्णा चाशेषेण मत्त इदानीमस्मिन्गुर्वर्थदर्शने विश्वोत्पत्तिविज्ञानयोर्विषये साधको वक्तुमारब्धवान्॥२४८॥
Viśiṣṭādvaitavedāntasya svajñānenāpi ca svaguruṁ pratyagādhapremṇā cāśeṣeṇa matta idānīmasmingurvarthadarśane viśvotpattivijñānayorviṣaye sādhako vaktumārabdhavān||248||
Completely (aśeṣeṇa) intoxicated (mattaḥ) by his own knowledge (sva-jñānena) about Viśiṣṭādvaitavedānta (viśiṣṭa-advaita-vedāntasya) as well as (api ca... ca) by a deep love (agādha-premṇā) for his own Guru (sva-gurum prati), now (idānīm) the seeker (sādhakaḥ) started (ārabdhavān) to speak (vaktum) about cosmogony and cosmology (viśva-utpatti-vijñānayoḥ viṣaye) in this important philosophy (asmin gurvartha-darśane)||248||
मया पूर्वोक्तवदस्मिन्वेदान्तप्रकार ईश्वरश्चिदचिच्चेति वास्तवत्वत्रयं श्रीमद्रामानुजेन प्रतिपादितम्। तेषां प्रथमवास्तवत्वमीश्वरशब्दितं परव्यूहविभवान्तर्याम्यर्चानामकपञ्चाकृत्यात्मकमिति॥२४९॥
Mayā pūrvoktavadasminvedāntaprakāra īśvaraścidacicceti vāstavatvatrayaṁ śrīmadrāmānujena pratipāditam| Teṣāṁ prathamavāstavatvamīśvaraśabditaṁ paravyūhavibhavāntaryāmyarcānāmakapañcākṛtyātmakamiti||249||
"As I said before (mayā pūrva-ukta-vat), in this type of Vedānta (asmin vedānta-prakāre), three realities (vāstavatva-trayam) have been postulated (pratipāditam) by venerable Rāmānuja (śrīmat-rāmānujena): 'Lord, individuals and matter (īśvaraḥ cit acit ca iti)'. Of those (teṣām), the first reality (prathama-vāstavatvam) known as the Lord (īśvara-śabditam) consists of five aspects called Para, Vyūha, Vibhava, Antaryāmī and Arcā --viz. supreme, emanation, incarnation, indweller and sacred idol, respectively-- (para-vyūha-vibhava-antaryāmi-arcā-nāmaka-pañca-ākṛti-ātmakam iti)"||249||
पर ऐश्वर्यशक्तिबलज्ञानतेजस्वीर्यनामधेयषड्धर्मयुतः सगुणब्रह्माभिधानोऽपीश्वरोऽवश्यमिति॥२५०॥
Para aiśvaryaśaktibalajñānatejasvīryanāmadheyaṣaḍdharmayutaḥ saguṇabrahmābhidhāno'pīśvaro'vaśyamiti||250||
"In Para (pare), the Lord (īśvaraḥ), also (api) known as Brahma with attributes (saguṇa-brahma-abhidhānaḥ), has indeed six qualities called Lordship, Power, Strength, Knowledge, Splendor and Virility (aiśvarya-śakti-bala-jñāna-tejas-vīrya-nāmadheya-ṣaṭ-dharma-yutaḥ... avaśyam iti)"||250||
ईश्वराच्च चत्वारो वासुदेवसङ्कर्षणप्रद्युम्नानिरुद्धनामानो व्यूहा आविष्क्रियन्त इति॥२५१॥
Īśvarācca catvāro vāsudevasaṅkarṣaṇapradyumnāniruddhanāmāno vyūhā āviṣkriyanta iti||251||
"And (ca) from the Lord (īśvarāt) four (catvāraḥ) Vyūha-s (vyūhāḥ) called Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha (vāsudeva-saṅkarṣaṇa-pradyumna-aniruddha-nāmānaḥ) are manifested (āviṣkriyante iti)"||251||
अधुना साधकः सर्वदा स्वेष्टगुरुं स्मरन्प्रत्येकं व्युहान्स्वस्वधर्मोपव्यूहैः सह वर्णयितुं प्रवृत्तवानेव॥२५२॥
Adhunā sādhakaḥ sarvadā sveṣṭaguruṁ smaranpratyekaṁ vyuhānsvasvadharmopavyūhaiḥ saha varṇayituṁ pravṛttavāneva||252||
Now (adhunā) the seeker (sādhakaḥ), while remembering (smaran) always (sarvadā) his prized Guru (sva-iṣṭa-gurum), proceeded (pravṛttavān eva) to describe (varṇayitum) each of the Vyūha-s (pratyekam vyuhān) together with (saha) their respective qualities and subvyūha-s --also called "vyūhāntara-s"-- (sva-sva-dharma-upavyūhaiḥ)||252||
वासुदेवो नाम प्रथमव्यूहः पुरुषसञ्ज्ञोऽपि तुरीयप्रतिनिधिर्भूतः सत्ययुगसम्बद्ध ईश्वरस्य षड्धर्मयुक्तश्च केशवो माधवो नारायणश्चेति तस्योपव्यूहा इति॥२५३॥
Vāsudevo nāma prathamavyūhaḥ puruṣasañjño'pi turīyapratinidhirbhūtaḥ satyayugasambaddha īśvarasya ṣaḍdharmayuktaśca keśavo mādhavo nārāyaṇaśceti tasyopavyūhā iti||253||
"The first Vyūha (prathama-vyūhaḥ) called (nāma) Vāsudeva (vāsudevaḥ) —also (api) known as Puruṣa --the Cosmic Person-- (puruṣa-sañjñaḥ)—, represents Turīya --or also Turya, the fourth state of consciousness-- (turīya-pratinidhiḥ bhūtaḥ), is associated with Satyayuga --the age of truth, the golden age-- (satya-yuga-sambaddhaḥ), has the six qualities (ṣaṭ-dharma-yuktaḥ) of the Lord (īśvarasya), and (ca) its (tasya) subvyūha-s (upavyūhāḥ) (are) 'Keśava (keśavaḥ), Mādhava (mādhavaḥ) and (ca) Nārāyaṇa (nārāyaṇaḥ... iti... iti)'"||253||
वासुदेवात्सङ्कर्षणो नाम द्वितीयव्यूहो व्योमसञ्ज्ञोऽपि विश्वसंहर्ता शास्त्रप्रस्तावको यः सुषुप्तिप्रतिनिधिर्भूतस्त्रेतायुगसम्बद्धो ज्ञानबले इतीश्वरस्य द्विधर्मयुक्तश्च गोविन्दो विष्णुर्मधुसूदनश्चेति तस्योपव्यूहा इति॥२५४॥
Vāsudevātsaṅkarṣaṇo nāma dvitīyavyūho vyomasañjño'pi viśvasaṁhartā śāstraprastāvako yaḥ suṣuptipratinidhirbhūtastretāyugasambaddho jñānabale itīśvarasya dvidharmayuktaśca govindo viṣṇurmadhusūdanaśceti tasyopavyūhā iti||254||
"From Vāsudeva (vāsudevāt) (there is) the second Vyūha (dvitīya-vyūhaḥ) called (nāma) Saṅkarṣaṇa (saṅkarṣaṇaḥ) —also (api) known as Vyoma --the Ether-- (vyoma-sañjñaḥ)—, the destroyer of the universe (viśva-saṁhartā), the propounder of the scriptures (śāstra-prastāvakaḥ), who (yaḥ) represents deep sleep (suṣupti-pratinidhiḥ bhūtaḥ), is associated with Tretāyuga --the age of triads, the silver age-- (tretā-yuga-sambaddhaḥ), has two qualities (dvi-dharma-yuktaḥ) of the Lord (īśvarasya) —viz. Knowledge and Strength (jñāna-bale iti)— and (ca) its (tasya) subvyūha-s (upavyūhāḥ) (are) 'Govinda (govindaḥ), Viṣṇu (viṣṇuḥ) and (ca) Madhusūdana (madhusūdanaḥ... iti... iti)'"||254||
सङ्कर्षणात्प्रद्युम्नो नाम तृतीयव्यूहो नादसञ्ज्ञोऽपि विश्वसष्टा सर्वधर्मप्रवर्तको यः स्वप्नप्रतिनिधिर्भूतो द्वापरयुगसम्बद्ध ऐश्वर्यवीर्ये इतीश्वरस्य द्विधर्मयुक्तश्च त्रिविक्रमो श्रीधरो वामनश्चेति तस्योपव्यूहा इति॥२५५॥
Saṅkarṣaṇātpradyumno nāma tṛtīyavyūho nādasañjño'pi viśvasaṣṭā sarvadharmapravartako yaḥ svapnapratinidhirbhūto dvāparayugasambaddha aiśvaryavīrye itīśvarasya dvidharmayuktaśca trivikramo śrīdharo vāmanaśceti tasyopavyūhā iti||255||
"From Saṅkarṣaṇa (saṅkarṣaṇāt) (there is) the third Vyūha (tṛtīya-vyūhaḥ) called (nāma) Pradyumna (pradyumnaḥ) —also (api) known as Nāda --the Sound-- (nāda-sañjñaḥ)—, the creator of the universe (viśva-saṣṭā), the one who introduces all the religious duties (sarva-dharma-pravartakaḥ), who (yaḥ) represents dreaming (svapna-pratinidhiḥ bhūtaḥ), is associated with Dvāparayuga --the age with the number two, the bronze age-- (dvāpara-yuga-sambaddhaḥ), has two qualities (dvi-dharma-yuktaḥ) of the Lord (īśvarasya) —viz. Lordship and Virility (aiśvarya-vīrye iti)— and (ca) its (tasya) subvyūha-s (upavyūhāḥ) (are) 'Trivikrama (trivikramaḥ), Śrīdhara (śrīdharaḥ) and (ca) Vāmana (vāmanaḥ... iti... iti)'"||255||
प्रद्युम्नादनिरुद्धो नाम चतुर्थव्यूहो हंससञ्ज्ञोऽपि विश्वपालको मुक्त्युपदेशविस्तारी सर्वविभवकारणो यो जाग्रत्प्रतिनिधिर्भूतः कलियुगसम्बद्धः शक्तितेजसी इतीश्वरस्य द्विधर्मयुक्तश्च हृषिकेशो पद्मनाभो दामोदरश्चेति तस्योपव्यूहा इति॥२५६॥
Pradyumnādaniruddho nāma caturthavyūho haṁsasañjño'pi viśvapālako muktyupadeśavistārī sarvavibhavakāraṇo yo jāgratpratinidhirbhūtaḥ kaliyugasambaddhaḥ śaktitejasī itīśvarasya dvidharmayuktaśca hṛṣikeśo padmanābho dāmodaraśceti tasyopavyūhā iti||256||
"From Pradyumna (pradyumnāt) (there is) the fourth Vyūha (caturtha-vyūhaḥ) called (nāma) Aniruddha (aniruddhaḥ) —also (api) known as Haṁsa --the Swan-- (haṁsa-sañjñaḥ)—, the protector of the universe (viśva-saṣṭā), the one who spreads the teachings about Liberation (mukti-upadeśa-vistārī), the cause of all the divine incarnations (sarva-vibhava-kāraṇaḥ), who (yaḥ) represents wakefulness (jāgrat-pratinidhiḥ bhūtaḥ), is associated with Kaliyuga --the age of quarrel, the iron age-- (kali-yuga-sambaddhaḥ), has two qualities (dvi-dharma-yuktaḥ) of the Lord (īśvarasya) —viz. Power and Splendor (śakti-tejasī iti)— and (ca) its (tasya) subvyūha-s (upavyūhāḥ) (are) 'Hṛṣīkeśa (hṛṣikeśaḥ), Padmanābha (padmanābhaḥ) and (ca) Dāmodara (dāmodaraḥ... iti... iti)'"||256||
अनिरुद्धाद्दश विभावा अवतारप्रोक्ता अपि मत्स्यः कूर्मो वराहो नृसिंहो वामनः परशुरामो रामचन्द्रः कृष्णो बुद्धश्च कल्किरिति क्रमेणेमानि तेषां नामानीति॥२५७॥
Aniruddhāddaśa vibhāvā avatāraproktā api matsyaḥ kūrmo varāho nṛsiṁho vāmanaḥ paraśurāmo rāmacandraḥ kṛṣṇo buddhaśca kalkiriti krameṇemāni teṣāṁ nāmānīti||257||
"From Aniruddha (aniruddhāt) (there are) ten (daśa) vibhava-s or divine incarnations (vibhāvāḥ) —also (api) called avatāra-s (avatāra-proktāḥ)—. These (imāni) (are) their (teṣām) names (nāmāni) in succession (krameṇa): '(1) Matsya (matsyaḥ), (2) Kūrma (kūrmaḥ), (3) Varāha (varāhaḥ), (4) Nṛsiṁha (nṛsiṁhaḥ), (5) Vāmana (vāmanaḥ), (6) Paraśurāma (paraśurāmaḥ), (7) Rāmacandra (rāmacandraḥ), (8) Kṛṣṇa (kṛṣṇaḥ), (9) Buddha (buddhaḥ) and (ca) (10) Kalki (kalkiḥ iti... iti)'"||257||
मत्स्यः कूर्मो वराहो नृसिंहो वामनः परशुरामो रामचन्द्रो बलभद्रः कृष्णश्च कल्किरिति क्रमेणैव दशावतारमालां भिन्नरूपेणान्ये व्यवस्थापयन्त इति॥२५८॥
Matsyaḥ kūrmo varāho nṛsiṁho vāmanaḥ paraśurāmo rāmacandro balabhadraḥ kṛṣṇaśca kalkiriti krameṇaiva daśāvatāramālāṁ bhinnarūpeṇānye vyavasthāpayanta iti||258||
"Others (anye) arrange (vyavasthāpayantaḥ) differently (bhinna-rūpeṇa) the series of ten avatāra-s (daśa-avatāra-mālām): '(1) Matsya (matsyaḥ), (2) Kūrma (kūrmaḥ), (3) Varāha (varāhaḥ), (4) Nṛsiṁha (nṛsiṁhaḥ), (5) Vāmana (vāmanaḥ), (6) Paraśurāma (paraśurāmaḥ), (7) Rāmacandra (rāmacandraḥ), (8) Balabhadra (balabhadraḥ), (9) Kṛṣṇa (kṛṣṇaḥ) and (ca) (10) Kalki (kalkiḥ iti)', in succession (krameṇa eva... iti)"||258||
मत्स्यः कूर्मो वराहो नृसिंहो वामनः परशुरामो रामचन्द्रो बलभद्रो बुद्धश्च कल्किरिति क्रमेण दशावतारशृङ्खलं व्यवस्थापितुमप्यन्यप्रकारोऽस्तीति॥२५९॥
Matsyaḥ kūrmo varāho nṛsiṁho vāmanaḥ paraśurāmo rāmacandro balabhadro buddhaśca kalkiriti krameṇa daśāvatāraśṛṅkhalaṁ vyavasthāpitumapyanyaprakāro'stīti||259||
"There is (asti) also (api) another way (anya-prakāraḥ) of arranging (vyavasthāpitum) the series of ten avatāra-s (daśa-avatāra-śṛṅkhalam): '(1) Matsya (matsyaḥ), (2) Kūrma (kūrmaḥ), (3) Varāha (varāhaḥ), (4) Nṛsiṁha (nṛsiṁhaḥ), (5) Vāmana (vāmanaḥ), (6) Paraśurāma (paraśurāmaḥ), (7) Rāmacandra (rāmacandraḥ), (8) Balabhadra (balabhadraḥ), (9) Buddha (buddhaḥ) and (ca) (10) Kalki (kalkiḥ iti)', in succession (krameṇa... iti)"||259||
इहसमये स साधको विभवानां विषय उपदेशादप्रतिमहर्षपूर्णहृदयेनैकैकमवतारान्संक्षेपेण वर्णयितुं प्रवृत्तवानेव॥२६०॥
Ihasamaye sa sādhako vibhavānāṁ viṣaya upadeśādapratimaharṣapūrṇahṛdayenaikaikamavatārānsaṁkṣepeṇa varṇayituṁ pravṛttavāneva||260||
Now (ihasamaye), the seeker (saḥ sādhakaḥ), with his heart full of incomparable delight (apratima-harṣa-pūrṇa-hṛdayena) due to the teaching (upadeśāt) about the vibhava-s or divine incarnations (vibhavānām viṣaye), proceeded (pravṛttavān eva) to describe (varṇayitum) succinctly (saṁkṣepeṇa) each of the avatāra-s (ekaikam avatārān)||260||
वैवस्वताख्यस्य सप्तममनोर्यमभ्रातुः श्राद्धदेवनामधेयस्यापि राज्ये भूर्लोको भ्रष्टो भूत्वा महाभूतसम्प्लवेनावमृष्टो वैवस्वतश्च स्वयं स्वकुटुम्बेन सह सप्तऋषयः केचित्पशव इत्यादयो रज्जुप्रभूतश्रीशेषसहायेन शृङ्गमत्स्यरूपेण भगवता विष्णुना त्राताः। सर्वाण्यन्यानि तु भूतान्यखिलेनानश्यन्तेति॥२६१॥
Vaivasvatākhyasya saptamamanoryamabhrātuḥ śrāddhadevanāmadheyasyāpi rājye bhūrloko bhraṣṭo bhūtvā mahābhūtasamplavenāvamṛṣṭo vaivasvataśca svayaṁ svakuṭumbena saha saptaṛṣayaḥ kecitpaśava ityādayo rajjuprabhūtaśrīśeṣasahāyena śṛṅgamatsyarūpeṇa bhagavatā viṣṇunā trātāḥ| Sarvāṇyanyāni tu bhūtānyakhilenānaśyanteti||261||
"During the reign (rājye) of the seventh Manu (saptama-manoḥ), the brother of Yama --the god of death-- (yama-bhrātuḥ) called Vaivasvata (vaivasvata-ākhyasya) —also (api) known as Śrāddhadeva (śrāddhadeva-nāmadheyasya)— , the earth (bhūr-lokaḥ), having become (bhūtvā) corrupt (bhraṣṭaḥ), was swept away (avamṛṣṭaḥ) by a huge deluge (mahā-bhūtasamplavena), and (ca) Vaivasvata (vaivasvataḥ) himself (svayam) along with (saha) his family (sva-kuṭumbena), the seven Seers (sapta-ṛṣayaḥ), some (kecid) animals (paśavaḥ), etc. (iti-ādayaḥ) were saved (trātāḥ) by Lord Viṣṇu (bhagavatā viṣṇunā) in the form of a horned Fish (śṛṅga-matsya-rūpeṇa) with the help of venerable Śeṣa transformed into a rope (rajju-prabhūta-śrī-śeṣa-sahāyena). However (tu) all (sarvāṇi) the other (anyāni) living beings (bhūtāni) were completely destroyed (akhilena anaśyanta iti)"||261||
भगवान्विष्णुः स्वपृष्ठेन मन्दरपर्वतं वहितुं कूर्म इव प्रादुर्भूतोऽपि। क्षीरसमुद्रस्य मन्थनार्थं स पर्वतो मन्थनदण्डवदयुज्यत शिवस्य च सर्पो वासुकिनामको मन्थगुणीकृतः। कूर्मस्य च पृष्ठे मन्दरगिरिः परिभ्रमन्मथनमेव युगपद्देवैरसुरैश्च कृतम्। अन्ते तत्क्षीरसागराद्धालाहलविषरत्नामृतेत्यादयो भिन्नार्था उद्भवितुमारब्धवन्त इति॥२६२॥
Bhagavānviṣṇuḥ svapṛṣṭhena mandaraparvataṁ vahituṁ kūrma iva prādurbhūto'pi| Kṣīrasamudrasya manthanārthaṁ sa parvato manthanadaṇḍavadayujyata śivasya ca sarpo vāsukināmako manthaguṇīkṛtaḥ| Kūrmasya ca pṛṣṭhe mandaragiriḥ paribhramanmathanameva yugapaddevairasuraiśca kṛtam| Ante tatkṣīrasāgarāddhālāhalaviṣaratnāmṛtetyādayo bhinnārthā udbhavitumārabdhavanta iti||262||
"Lord (bhagavān) Viṣṇu (viṣṇuḥ) also (api) appeared (prādurbhūtaḥ) like (iva) a Tortoise (kūrmaḥ) to carry (vahitum) Mount Mandara (mandara-parvatam) on His back (sva-pṛṣṭhena). In order to churn the Ocean of Milk (kṣīra-samudrasya manthana-artham), that Mountain (saḥ parvataḥ) was used (ayujyata) as a churning-stick (manthana-daṇḍa-vat) and (ca) the Snake (sarpaḥ) of Śiva (śivasya) called Vāsuki (vāsuki-nāmakaḥ) became a churning-cord (mantha-guṇī-kṛtaḥ). And (ca) while the Mount Mandara revolved (mandara-giriḥ paribhraman) on the back (pṛṣṭhe) of the Tortoise (kūrmasya), the very process of churning (manthanam eva) was carried out (kṛtam) by gods (devaiḥ) and (ca) demons (asuraiḥ) simultaneously (yugapad). Finally (ante), various objects (bhinna-arthāḥ) such as the poison (known as) Hālāhala, gems, Nectar, etc. (hālāhala-viṣa-ratna-amṛta-iti-ādayaḥ) started (ārabdhavantaḥ) to emerge (udbhavitum) from that Ocean of Milk (tad-kṣīra-sāgarāt... iti)"||262||
हिरण्याक्षाख्यासुरापहृतायां गर्भोदकतद्बलवदसुरगूढायां भूदेव्यां तस्याः परित्राणाय भगवान्विष्णुर्वराहरूपेण प्रादुर्भूतवान्। वराहः सुचिरप्रयुद्धानन्तरेऽमुमसुरं हत्वा तत्समुद्राद्भूदेवीं निष्कृष्य स्वदंष्ट्रयोरुपर्युत्थाप्य स्वस्थाने तां पुनः स्थापितवानिति॥२६३॥
Hiraṇyākṣākhyāsurāpahṛtāyāṁ garbhodakatadbalavadasuragūḍhāyāṁ bhūdevyāṁ tasyāḥ paritrāṇāya bhagavānviṣṇurvarāharūpeṇa prādurbhūtavān| Varāhaḥ suciraprayuddhānantare'mumasuraṁ hatvā tatsamudrādbhūdevīṁ niṣkṛṣya svadaṁṣṭrayoruparyutthāpya svasthāne tāṁ punaḥ sthāpitavāniti||263||
"When the goddess Earth was stolen by the demon called Hiraṇyākṣa and hidden by that powerful demon in the Primordial Ocean (hiraṇyākṣa-ākhya-asura-apahṛtāyām garbha-udaka-tad-balavat-asura-gūḍhāyām bhū-devyām), Lord (bhagavān) Viṣṇu (viṣṇuḥ) appeared (prādurbhūtavān) in the form of a Boar (varāha-rūpeṇa) to rescue her (tasyāḥ paritrāṇāya). The Boar (varāhaḥ), having killed (hatvā) that (amum) demon (asuram) after a very long fight (sucira-prayuddha-anantare), drew the goddess Earth out (bhū-devīm niṣkṛṣya) of that Ocean (tad-samudrāt), lifted (her) (utthāpya) on his own tusks (sva-daṁṣṭrayoḥ upari) (and) placed (sthāpitavān) her (tām) again (punar) in her position (sva-sthāne... iti)"||263||
हिरण्यकशिपुनामा शक्तिशाल्यसुरो बहुवारं विष्णुमहाभक्तं प्रह्लादाभिधानं स्वपुत्रं हन्तुं व्यवसितवान्। ततः परं भगवान्विष्णुरेव स्तम्भान्नृसिंहरूपेणाविर्भूतवान्। हिरण्यकशिपुं चान्यान्बहून्दुष्टासुरान्हत्वा धर्मं नृसिंहः पूर्वस्थितिमानीतवानेवेति॥२६४॥
Hiraṇyakaśipunāmā śaktiśālyasuro bahuvāraṁ viṣṇumahābhaktaṁ prahlādābhidhānaṁ svaputraṁ hantuṁ vyavasitavān| Tataḥ paraṁ bhagavānviṣṇureva stambhānnṛsiṁharūpeṇāvirbhūtavān| Hiraṇyakaśipuṁ cānyānbahūnduṣṭāsurānhatvā dharmaṁ nṛsiṁhaḥ pūrvasthitimānītavāneveti||264||
"The powerful demon (śaktiśāli-asuraḥ) known as Hiraṇyakaśipu (hiraṇyakaśipu-nāmā) attempted (vyavasitavān) many times (bahu-vāram) to kill (hantum) his own son (sva-putram) called Prahlāda (prahlāda-abhidhānam) —who was a great devotee of Viṣṇu (viṣṇu-mahā-bhaktam)—. After that (tatas param), Lord Viṣṇu Himself (bhagavān viṣṇuḥ eva) appeared (āvirbhūtavān) from a pillar (stambhāt) in the form of Man-Lion (nṛsiṁha-rūpeṇa). After killing (hatvā) Hiraṇyakaśipu (hiraṇyakaśipum) and (and) many (bahūn) other (anyān) wicked demons (duṣṭa-asurān), the Man-Lion (nṛsiṁhaḥ) restored (pūrva-sthitim ānītavān eva) Dharma (dharmam... iti)"||264||
यतः सर्वासुरजातिर्नृसिंहक्रोधेनाशेषतो विनशितुं तर्जिता ततः प्रह्लादो ब्रह्मणा प्रेरितो श्रीमन्नृसिंहस्य सम्मुखे तं शामयितुं स्तोत्राणि गीतवान्। तथाहि स प्रार्थनामियामुक्तवानिति॥२६५॥
Yataḥ sarvāsurajātirnṛsiṁhakrodhenāśeṣato vinaśituṁ tarjitā tataḥ prahlādo brahmaṇā prerito śrīmannṛsiṁhasya sammukhe taṁ śāmayituṁ stotrāṇi gītavān| Tathāhi sa prārthanāmiyāmuktavāniti||265||
"As (yatas) the whole race of the demons (sarva-asura-jātiḥ) was threatened (tarjitā) with utter destruction (aśeṣatas vinaśitum) by the wrath of the Man-Lion (nṛsiṁha-krodhena), Prahlāda (tatas prahlādaḥ), incited (preritaḥ) by Brahmā (brahmaṇā), sang (gītavān) hymns (stotrāṇi) in front of (sammukhe) the venerable Man-Lion (śrīmat-nṛsiṁhasya) in order to appease Him (tam śāmayitum). For instance (tathāhi), he (saḥ) pronounced (uktavān) this (iyām) prayer (prārthanām... iti)"||265||
नमस्ते नरसिंहाय प्रह्लादाह्लाददायिने।
हिरण्यकशिपोर्वक्षःशिलाटङ्कनखालये॥
इतो नृसिंहः परतो नृसिंहो यतो यतो यामि ततो नृसिंहः।
बहिर्नृसिंहो हृदये नृसिंहो नृसिंहमादिं शरणं प्रपद्य इति॥२६६॥
Namaste narasiṁhāya prahlādāhlādadāyine|
Hiraṇyakaśiporvakṣaḥśilāṭaṅkanakhālaye||
Ito nṛsiṁhaḥ parato nṛsiṁho yato yato yāmi tato nṛsiṁhaḥ|
Bahirnṛsiṁho hṛdaye nṛsiṁho nṛsiṁhamādiṁ śaraṇaṁ prapadya iti||266||
"«Salutation (namas) to You (te), Man-Lion (narasiṁhāya), who give joy to Prahlāda (prahlāda-āhlāda-dāyine), (and) whose rows of nails (are like) chisels on the stone-like chest (vakṣas-śilā-ṭaṅka-nakha-ālaye) of Hiraṇyakaśipu (hiraṇyakaśipoḥ). The Man-Lion (nṛsiṁhaḥ) (is) here (itas), the Man-Lion (nṛsiṁhaḥ) (is) over there (paratas). Wherever (yatas yatas) I go (yāmi), the Man-Lion (nṛsiṁhaḥ) (is) there (tatas). The Man-Lion (nṛsiṁhaḥ) (is) outside (bahis), the Man-Lion (nṛsiṁhaḥ) (is) in the heart (hṛdaye). I take refuge (śaraṇam prapadye) in the primordial Man-Lion (nṛsiṁham ādim... iti)»"||266||
दैत्यपतिर्महाबलिः प्रह्लादपौत्रो विरोचनपुत्रश्चेन्द्रदेवं पराजितवांस्ततः पश्चाद्भगवान्विष्णुरिन्द्रस्य शक्तिं पुनः स्थापयितुं वामनरूपेण प्रादुर्भूतः। एकदा वामनो युवब्राह्मणाकृतिः स्थानं गतवान्यत्र बलिः स्वगुरुश्च यज्ञमकुरुताम्। यतो बलिर्ब्राह्मणेभ्यो भैक्षाणि दत्तवांस्ततोऽहं तव कथं साहाय्यं करोमीति स वामनं शीघ्रं पृष्टवानिति॥२६७॥
Daityapatirmahābaliḥ prahlādapautro virocanaputraścendradevaṁ parājitavāṁstataḥ paścādbhagavānviṣṇurindrasya śaktiṁ punaḥ sthāpayituṁ vāmanarūpeṇa prādurbhūtaḥ| Ekadā vāmano yuvabrāhmaṇākṛtiḥ sthānaṁ gatavānyatra baliḥ svaguruśca yajñamakurutām| Yato balirbrāhmaṇebhyo bhaikṣāṇi dattavāṁstato'haṁ tava kathaṁ sāhāyyaṁ karomīti sa vāmanaṁ śīghraṁ pṛṣṭavāniti||267||
"After the great Bali (mahā-baliḥ... tatas paścāt), the sovereign of the demons (daitya-pati) —Prahlāda's grandson (prahlāda-pautraḥ) and (ca) Virocana's son (virocana-putraḥ)— defeated (parājitavān) god Indra (indra-devam), Lord (bhagavān) Viṣṇu (viṣṇuḥ) appeared (prādurbhūtaḥ) in the form of a Dwarf (vāmana-rūpeṇa) in order to restore Indra to power (indrasya śaktim punaḥ sthāpayitum). One day (ekadā), the Dwarf (vāmanaḥ), with the appearance of a young brāhmaṇa --i.e. a priest-- (yuva-brāhmaṇa-ākṛtiḥ), went (gatavān) to the place (sthānam) where (yatra) Bali (baliḥ) and (ca) his Guru (sva-guruḥ) were performing (akurutām) a sacrifice (yajñam). Since (yatas) Bali (baliḥ) was giving (dattavān) alms (bhaikṣāṇi) to the brāhmaṇa-s (brāhmaṇebhyaḥ), he (saḥ) quickly (śīghram) asked (pṛṣṭavān) the Dwarf (vāmanam): 'How (katham) can I help (aham... sāhāyyam karomi) you (tava... iti... iti)?'"||267||
अहं धनं नेच्छाम्यपि तु याहं पदत्रयेण व्याप्तुं शक्तः केवलं तां भूमिमिच्छामीति वामनोऽवदत्। बलिस्तस्मै तद्दातुमुपगतवान्। तर्हि वामनः श्रीत्रिविक्रमातिबृहद्रूपं गृहीत्वा रोदसीं पदद्वयेन व्याप्तवान्। ततो बलेरभ्यर्थनया त्रिविक्रमो दैत्यपतेः शिरस्येव तृतीयपदन्यासं कृतवांस्तं च पातालं प्रत्यधोऽप्रेरयत्। एवमिन्द्रश्चान्ये सर्वे देवाः स्वर्गं प्रतिलब्धवन्त इति॥२६८॥
Ahaṁ dhanaṁ necchāmyapi tu yāhaṁ padatrayeṇa vyāptuṁ śaktaḥ kevalaṁ tāṁ bhūmimicchāmīti vāmano'vadat| Balistasmai taddātumupagatavān| Tarhi vāmanaḥ śrītrivikramātibṛhadrūpaṁ gṛhītvā rodasīṁ padadvayena vyāptavān| Tato balerabhyarthanayā trivikramo daityapateḥ śirasyeva tṛtīyapadanyāsaṁ kṛtavāṁstaṁ ca pātālaṁ pratyadho'prerayat| Evamindraścānye sarve devāḥ svargaṁ pratilabdhavanta iti||268||
"The Dwarf (vāmanaḥ) said (avadat): 'I (aham) do not (na) want (icchāmi) wealth (dhanam) but rather (api tu) I want (icchāmi) only (kevalam) the land (tām bhūmim) that (yā) I (aham) can (śaktaḥ) cover (vyāptum) in three steps (pada-trayeṇa... iti)'. Bali (baliḥ) agreed to (upagatavān) give (dātum) him (tasmai) that (tad). Then (tarhi), the Dwarf (vāmanaḥ), after assuming (gṛhītvā) the gigantic form of venerable Trivikrama (śrī-trivikrama-atibṛhat-rūpam), covered (vyāptavān) heaven and earth (rodasīm) in two steps (pada-dvayena). After that (tatas), by Bali's request (baleḥ abhyarthanayā), Trivikrama (trivikrama) took (his) third step (tṛtīya-pada-nyāsam kṛtavān) on the very head (śirasi eva) of the sovereign of the demons (daitya-pateḥ), and (ca) pushed him down (tam... adhas aprerayat) to Pātāla --the nether worlds-- (pātālam prati). In this way (evam), Indra (indraḥ) and (ca) all of (sarve) the other (anye) gods (devāḥ) recovered (pratilabdhavantaḥ) heaven (svargam... iti)"||268||
तत्पञ्चावतारकथाभिः पुलकितः साधकस्तेषां प्रत्येकं ध्यातुमारब्धवान्प्रथमं मत्स्यं ततः कूर्मं ततो वराहं ततो नृसिंहमन्ते च वामनं स ध्यातवान्। तदनन्तरं स परशुरामाख्यान्यविष्ण्ववतारस्य विषये सङ्क्षेपेण वक्तुं सज्जोऽभवत्॥२६९॥
Tatpañcāvatārakathābhiḥ pulakitaḥ sādhakasteṣāṁ pratyekaṁ dhyātumārabdhavānprathamaṁ matsyaṁ tataḥ kūrmaṁ tato varāhaṁ tato nṛsiṁhamante ca vāmanaṁ sa dhyātavān| Tadanantaraṁ sa paraśurāmākhyānyaviṣṇvavatārasya viṣaye saṅkṣepeṇa vaktuṁ sajjo'bhavat||269||
Enraptured (pulakitaḥ) by the stories of those five avatāra-s (tad-pañca-avatāra-kathābhiḥ), the seeker (sādhakaḥ) began (ārabdhavān) meditating (dhyātum) on each of them (teṣām pratyekam): Firstly (prathamam) he meditated (saḥ dhyātavān) on Matsya --the Fish-- (matsyam), then (tatas) on Kūrma --the Tortoise-- (kūrmam), next (tatas) on Varāha --the Boar-- (varāham), after that (tatas) on Nṛsiṁha --the Man-Lion-- (nṛsiṁham) and (ca) finally (ante) on Vāmana --the Dwarf-- (vāmanam). Immediately after that (tad-anantaram), he (saḥ) was ready (sajjaḥ abhavat) to briefly speak (saṁkṣepeṇa vaktum) about another avatāra of Viṣṇu called Paraśurāma (paraśurāma-ākhya-anya-viṣṇu-avatārasya viṣaye)||269||
सप्तर्ष्यन्यतमजमदग्निनामकस्वपितुर्मृत्युं कार्तवीर्यार्जुनराजे सहस्रबाह्वाख्येऽपि प्रतिकर्तुं श्रीमत्परशुरामो भगवता विष्णुना गृहीताकृतिर्ब्राह्मणो विश्वामित्रर्षिदत्तत्रेययोः शिष्यः शिवपूजकश्च तस्य राज्ञः शिरश्छिन्नवांश्चेक्ष्वाकुवंशस्य नृपान्विहायान्यान्सर्वान्राज्ञः स्वपरशुनाहन्। एवं सर्वाननियन्त्रणान्क्षत्रियान्निर्मूल्य भूमौ धर्मं परशुरामः पूर्वदशामानीतवानिति॥२७०॥
Saptarṣyanyatamajamadagnināmakasvapiturmṛtyuṁ kārtavīryārjunarāje sahasrabāhvākhye'pi pratikartuṁ śrīmatparaśurāmo bhagavatā viṣṇunā gṛhītākṛtirbrāhmaṇo viśvāmitrarṣidattatreyayoḥ śiṣyaḥ śivapūjakaśca tasya rājñaḥ śiraśchinnavāṁścekṣvākuvaṁśasya nṛpānvihāyānyānsarvānrājñaḥ svaparaśunāhan| Evaṁ sarvānaniyantraṇānkṣatriyānnirmūlya bhūmau dharmaṁ paraśurāmaḥ pūrvadaśāmānītavāniti||270||
"To take revenge (pratikartum) on king Kārtavīryārjuna (kārtavīryārjuna-rāje) —also (api) known as Sahasrabāhu (sahasrabāhu-ākhye)— for the death (mṛtyum) of his own father called Jamadagni, who was one of the seven Seers (sapta-ṛṣi-anyatama-jamadagni-nāmaka-sva-pituḥ), venerable Paraśurāma --Rāma with the ax-- (śrīmat-paraśurāmaḥ) —a form assumed (gṛhīta-ākṛtiḥ) by Lord Viṣṇu (bhagavatā viṣṇunā)—, a brāhmaṇa (brāhmaṇaḥ), a disciple (śiṣyaḥ) of Dattatreya and the Seer Viśvāmitra (viśvāmitra-ṛṣi-dattatreyayoḥ) and (ca) a worshiper of Śiva (śiva-pūjakaḥ), cut (chinnavān) the head (śiras) of that king (tasya rājñaḥ), and (ca) with the exception (vihāya) of the kings (nṛpān) of the Ikṣvāku's lineage (ikṣvāku-vaṁśasya), killed (ahan) all of (sarvān) the other (anyān) kings (rājñaḥ) with his ax (sva-paraśunā). Thus (evam), by extirpating (nirmūlya) all of (sarvān) the despotic (aniyantraṇān) kṣatriya-s (kṣatriyān), Paraśurāma (paraśurāmaḥ) restored (pūrva-daśām ānītavān) Dharma (dharmam) on the Earth (bhūmau... iti)"||270||
परशुरामो भार्गव इति प्रसिद्धोऽपि स्वपित्राज्ञया रेणुकानामिकायाः स्वमातुरविचलिततया शीर्षछेदमकरोत्। स महालक्ष्म्यादत्ताकृतेर्धरण्याः पतिरपि। परशुरामश्च ब्रह्म वैष्णवं च पाशुपतमित्यस्त्रत्रयस्य धारकोऽपि। स पाण्डवकौरवाणां गुरोर्द्रोणाचार्यस्य गुरुरपि। सोऽपिच चिरञ्जीवी वा दीर्घायुर्यो वा श्रीकल्क्यागमे कलियुगपर्यन्ते विष्णोर्दशमावतारस्य गुरुरिव पुनः प्रभविष्यतीति॥२७१॥
Paraśurāmo bhārgava iti prasiddho'pi svapitrājñayā reṇukānāmikāyāḥ svamāturavicalitatayā śīrṣachedamakarot| Sa mahālakṣmyādattākṛterdharaṇyāḥ patirapi| Paraśurāmaśca brahma vaiṣṇavaṁ ca pāśupatamityastratrayasya dhārako'pi| Sa pāṇḍavakauravāṇāṁ gurordroṇācāryasya gururapi| So'pica cirañjīvī vā dīrghāyuryo vā śrīkalkyāgame kaliyugaparyante viṣṇordaśamāvatārasya gururiva punaḥ prabhaviṣyatīti||271||
"Paraśurāma (paraśurāmaḥ), also (api) known (prasiddhaḥ) as 'Bhārgava' --lit. descendant of Bhṛgu-- (bhārgavaḥ iti), beheaded (śīrṣachedam akarot) his own mother (sva-mātuḥ) called Reṇukā (reṇukā-nāmikāyāḥ) without hesitation (avicalitatayā) by his father's command (sva-pitṛ-ājñayā). He (saḥ) (is) also (api) the husband (patiḥ) of Dharaṇī (dharaṇyāḥ), a form assumed by Mahālakṣmī (mahālakṣmī-ādatta-ākṛteḥ). And (ca) Paraśurāma (paraśurāmaḥ) (is) also (api) the wielder (dhārakaḥ) of the three weapons (astra-trayasya) —those of Brahmā, Viṣṇu and Śiva (brahma vaiṣṇavam ca pāśupatam iti)—. He (saḥ) (was) even (api) the Guru (guruḥ) of Droṇācārya (droṇācāryasya) —the Guru (guroḥ) of Pāṇḍava-s and Kaurava-s (pāṇḍava-kauravāṇām)—. Moreover (apica), he (saḥ) (is) a cirañjīvī (cirañjīvī) or (vā... vā) a long-lived one (dīrghāyus) who (yaḥ), when venerable Kalki arrives (śrī-kalki-āgame) at the end of Kaliyuga (kali-yuga-paryante), will reappear (punar prabhaviṣyati) like (iva) the Guru (guruḥ) of the tenth avatāra (daśama-avatārasya) of Viṣṇu (viṣṇoḥ... iti)"||271||
अवतारान्तरं भगवान्रामचन्द्रोऽयोध्यायां जातो लक्ष्मणभरतशत्रुघ्नानां भ्राता दशरथराजपुत्रो यस्य लीलाः श्रीमद्रामायणे वाल्मीकिना वर्णिताः। स एव मारीचखरदूषणनामकान्राक्षसान्रावणस्य राक्षसराजस्य सहकारिणोऽहन्। स्वभ्राता च लक्ष्मणाख्यः शूर्पणखाया नासिकां कर्णौ चाछिनद्रावणो रामचन्द्रस्य पत्न्याः सीताया अपहरणं कर्तुं निश्चितवानित्यस्य सर्वस्य च फलमिति॥२७२॥
Avatārāntaraṁ bhagavānrāmacandro'yodhyāyāṁ jāto lakṣmaṇabharataśatrughnānāṁ bhrātā daśaratharājaputro yasya līlāḥ śrīmadrāmāyaṇe vālmīkinā varṇitāḥ| Sa eva mārīcakharadūṣaṇanāmakānrākṣasānrāvaṇasya rākṣasarājasya sahakāriṇo'han| Svabhrātā ca lakṣmaṇākhyaḥ śūrpaṇakhāyā nāsikāṁ karṇau cāchinadrāvaṇo rāmacandrasya patnyāḥ sītāyā apaharaṇaṁ kartuṁ niścitavānityasya sarvasya ca phalamiti||272||
"The next avatāra (avatāra-antaram) (is) Lord (bhagavān) Rāmacandra (rāmacandraḥ), born (jātaḥ) in Ayodhyā (ayodhyāyām), the brother (bhrātā) of Lakṣmaṇa, Bharata and Śatrughna (lakṣmaṇa-bharata-śatrughnānām), the son of king Daśaratha (daśaratha-rāja-putraḥ), whose --i.e. of Rāmacandra-- (yasya) Pastimes (līlāḥ) were described (varṇitāḥ) by Vālmīki (vālmīkinā) in venerable Rāmāyaṇa (śrīmat-rāmāyaṇe). He himself (saḥ eva) killed (ahan) the demons known as Mārīca, Khara and Dūṣaṇa (mārīca-khara-dūṣaṇa-nāmakān rākṣasān) —the associates (sahakāriṇaḥ) of Rāvaṇa (rāvaṇasya), the king of demons (rākṣasa-rājasya)—. And (ca) his own brother (sva-bhrātā) called Lakṣmaṇa (lakṣmaṇa-ākhyaḥ) cut (achinat) the nose (nāsikām) and (ca) the ears (karṇau) of Śūrpaṇakhā (śūrpaṇakhāyāḥ), (being) the result (phalam) of all this (asya sarvasya) that (iti) Rāvaṇa (rāvaṇaḥ) decided (niścitavān) to kidnap (apaharaṇam kartuṁ) Sītā (sītāyāḥ), the wife (patnyāḥ) of Rāmacandra (rāmacandrasya... iti)"||272||
रावणेन स्वभार्यापहरणानन्तरं रामचन्द्रस्तां सर्वस्मिन्वनेऽन्विष्टवान्। तस्मिनन्वेषे जटायुना सोऽमिलत्। पक्ष्ययं च रामचन्द्रमुक्तवान्यत्तस्य पत्नी रावणेनापहृता। ततो रामचन्द्रः कबन्धासुरं च सुग्रीवाग्रजं वानरसेनापतिं वालिं च मारितवान्। ततो रामचन्द्रः सिंहासने सुग्रीवं पुनः स्थापितवान्। तस्मिन्प्रक्रमे स सुग्रीवस्य सेनापतिं हनुमन्तं मिलितवान्। हनुमान्रामचन्द्रस्य महाभक्तान्यतमो भविष्यति। एतस्मिंस्तु समये लङ्कायां रावणः स्वपत्नीत्वंआप्तुं सीतां विश्वासं कारयितुं व्यवसितवानिति॥२७३॥
Rāvaṇena svabhāryāpaharaṇānantaraṁ rāmacandrastāṁ sarvasminvane'nviṣṭavān| Tasminanveṣe jaṭāyunā so'milat| Pakṣyayaṁ ca rāmacandramuktavānyattasya patnī rāvaṇenāpahṛtā| Tato rāmacandraḥ kabandhāsuraṁ ca sugrīvāgrajaṁ vānarasenāpatiṁ vāliṁ ca māritavān| Tato rāmacandraḥ siṁhāsane sugrīvaṁ punaḥ sthāpitavān| Tasminprakrame sa sugrīvasya senāpatiṁ hanumantaṁ militavān| Hanumānrāmacandrasya mahābhaktānyatamo bhaviṣyati| Etasmiṁstu samaye laṅkāyāṁ rāvaṇaḥ svapatnītvaṁāptuṁ sītāṁ viśvāsaṁ kārayituṁ vyavasitavāniti||273||
"After Rāvaṇa kidnapped his wife (rāvaṇena sva-bhāryā-apaharaṇa-anantaram), Rāmacandra (rāmacandraḥ) looked for (anviṣṭavān) her (tām) in the whole forest (sarvasmin vane). During (his) search (tasmin anveṣe), he (saḥ) met (amilat) Jaṭāyu (jaṭāyunā). And (ca) this (ayam) bird (pakṣī) told (uktavān) Rāmacandra (rāmacandram) that (yad) his (tasya) wife (patnī) had been kidnapped (apahṛtā) by Rāvaṇa (rāvaṇena). After that (tatas), Rāmacandra (rāmacandraḥ) killed (māritavān) the demon Kabandha (kabandha-asuram) and (ca... ca) Vāli (vālim) —monkey commander (vānara-senāpatim) (and) elder brother of Sugrīva (sugrīva-agrajam)—. Afterward (tatas), Rāmacandra (rāmacandraḥ) placed (sthāpitavān) Sugrīva (sugrīvam) again (punar) on the throne (siṁhāsane). In the process (tasmin prakrame), he (saḥ) met (militavān) Hanumān (hanumantam), the commander (senāpatim) of Sugrīva (sugrīvasya). Hanumān (hanumān) will become (bhaviṣyati) one of the great devotees (mahā-bhakta-anyatamaḥ) of Rāmacandra (rāmacandrasya). But (tu) meanwhile (etasmin... samaye), in Laṅkā (laṅkāyām), Rāvaṇa (rāvaṇaḥ) attempted (vyavasitavān) to convince (viśvāsam kārayitum) Sītā (sītām) to become (āptum) his own wife (sva-patnītvam)"||273||
समुद्रं प्राप्य रामचन्द्रो हनुमता सह स्वमहावानरसेनया च रावणराज्यं लङ्कानामकं प्रति तर्तुं सज्जा अभवन्। तत्कर्तुं परन्तु तैर्दीर्घसेतुर्निर्मातव्यः। नलस्य नेतृत्वे वानरसेना प्लवमानशिलाभिः सेतुनिर्माणं कर्तुं शक्तवती यतस्तासु शिलास्वेव श्रीरामस्य नाम लिखितमासीत्। ततः पश्चाद्रावणस्यैव भ्रात्रन्यतमस्य विभीषणस्य साहाय्येन रामचन्द्रो लङ्कामाक्रान्तवांस्तदनन्तरं च स स्वयं रावणमहन्। ततः परं रामचन्द्रः स्वपत्न्या उद्धारं कृतवान्। अन्ते स लङ्कासिंहासने विभीषणं स्थापयित्वा सीतया सहायोध्यां प्रति प्रस्थितवानिति॥२७४॥
Samudraṁ prāpya rāmacandro hanumatā saha svamahāvānarasenayā ca rāvaṇarājyaṁ laṅkānāmakaṁ prati tartuṁ sajjā abhavan| Tatkartuṁ parantu tairdīrghaseturnirmātavyaḥ| Nalasya netṛtve vānarasenā plavamānaśilābhiḥ setunirmāṇaṁ kartuṁ śaktavatī yatastāsu śilāsveva śrīrāmasya nāma likhitamāsīt| Tataḥ paścādrāvaṇasyaiva bhrātranyatamasya vibhīṣaṇasya sāhāyyena rāmacandro laṅkāmākrāntavāṁstadanantaraṁ ca sa svayaṁ rāvaṇamahan| Tataḥ paraṁ rāmacandraḥ svapatnyā uddhāraṁ kṛtavān| Ante sa laṅkāsiṁhāsane vibhīṣaṇaṁ sthāpayitvā sītayā sahāyodhyāṁ prati prasthitavāniti||274||
"After reaching (prāpya) the ocean (samudram), Rāmacandra (rāmacandraḥ) along with (saha) Hanumān (hanumatā) and (ca) his great monkey army (sva-mahā-vānara-senayā) got ready (sajjāḥ abhavan) to cross (tartum) to the kingdom of Rāvaṇa called Laṅkā (rāvaṇa-rājyaṁ laṅkā-nāmakam prati). To do (kartum) that (tad), however (parantu), they had to build a long bridge (taiḥ dīrgha-setuḥ nirmātavyaḥ). Under the leadership (netṛtve) of Nala (nalasya), the monkey army (vānara-senā) was able (śaktavatī) to build a bridge (setu-nirmāṇam kartum) with floating rocks (plavamāna-śilābhiḥ) because (yatas) the name (nāma) of venerable Rāma (śrī-rāmasya) was (āsīt) written (likhitam) on those very rocks (tāsu śilāsu eva). After that (tatas paścāt), with the help (sāhāyyena) of Vibhīṣaṇa (vibhīṣaṇasya) —one of the brothers (bhrātṛ-anyatamasya) of Rāvaṇa himself (rāvaṇasya eva)—, Rāmacandra (rāmacandraḥ) attacked (ākrāntavān) Laṅkā (laṅkām), and (ca) immediately after that (tad-anantaram), he (saḥ) himself (svayam) killed (ahan) Rāvaṇa (rāvaṇam). Afterward (tatas param), Rāmacandra (rāmacandraḥ) rescued (uddhāram kṛtavān) his own wife (sva-patnyāḥ). Finally (ante), he (saḥ), after placing (sthāpayitvā) Vibhīṣaṇa (vibhīṣaṇam) on the throne of Laṅkā (laṅkā-siṁhāsane), departed (prasthitavān) for Ayodhyā (ayodhyām prati) together with Sītā (sītayā saha... iti)"||274||
अयोध्यायां सीतामानेतुं रामचन्द्रः कुबेरस्य पुष्पकविमानमुपायुङ्क्त हनुमान्सुग्रीवश्च रामस्य भ्राता लक्ष्मणाख्यस्तेन सह यात्रां कृतवन्तः। अयोध्यां प्राप्य रामस्तस्मै स्वपादुकानि आनेत्रा भ्रात्रा भरताख्येन स्वागतमक्रियत। हनुमांश्छत्रधारणः शत्रुघ्नो रामचन्द्रस्य धनुरिषुधी चावहद्यावत्सीतैव तीर्थजलयुक्तं पात्रं वहितवती। अङ्गदः खड्गग्राही जाम्बवांश्च सुवर्णफलकी। तदनन्तरं रामचन्द्रः सर्वैः स्वबन्धुभिः सह पुनर्मिलितवान्। अन्ततो स्वगुरुर्वसिष्ठर्षीरामचन्द्रमयोध्याराजत्वेन सिंहासने स्थापितवानिति॥२७५॥
Ayodhyāyāṁ sītāmānetuṁ rāmacandraḥ kuberasya puṣpakavimānamupāyuṅkta hanumānsugrīvaśca rāmasya bhrātā lakṣmaṇākhyastena saha yātrāṁ kṛtavantaḥ| Ayodhyāṁ prāpya rāmastasmai svapādukāni ānetrā bhrātrā bharatākhyena svāgatamakriyata| Hanumāṁśchatradhāraṇaḥ śatrughno rāmacandrasya dhanuriṣudhī cāvahadyāvatsītaiva tīrthajalayuktaṁ pātraṁ vahitavatī| Aṅgadaḥ khaḍgagrāhī jāmbavāṁśca suvarṇaphalakī| Tadanantaraṁ rāmacandraḥ sarvaiḥ svabandhubhiḥ saha punarmilitavān| Antato svagururvasiṣṭharṣīrāmacandramayodhyārājatvena siṁhāsane sthāpitavāniti||275||
"To transport (ānetum) Sītā (sītām) (back) to Ayodhyā (ayodhyāyām), Rāmacandra (rāmacandraḥ) used (upāyuṅkta) the Puṣpaka chariot (puṣpaka-vimānam) of Kubera (kuberasya). Hanumān (hanumān), Sugrīva (sugrīvaḥ) and (ca) the brother (bhrātā) of Rāma (rāmasya) called Lakṣmaṇa (lakṣmaṇa-ākhyaḥ) traveled (yātrām kṛtavantaḥ) with him (tena saha). After reaching (prāpya) Ayodhyā (ayodhyām), Rāma (rāmaḥ) was welcomed (svāgatam akriyata) by (his) brother (bhrātrā) Bharata (bharata-ākhyena) who brought (ānetrā) him (tasmai) his --i.e. Rāma's-- wooden shoes (sva-pādukāni). Hanumān (hanumān) carried an umbrella (chatra-dhāraṇaḥ), Śatrughna (śatrughnaḥ) bore (avahat) the Rāma's bow (rāmacandrasya dhanus) and (ca) two quivers (iṣudhī), while (yāvat) Sītā herself (sītā eva) transported (vahitavatī) a vessel (pātram) containing water of sacred places (tīrtha-jala-yuktam). Aṅgada (aṅgadaḥ) held a sword (khaḍga-grāhī), and (ca) Jāmbavān (jāmbavān) a golden shield (suvarṇa-phalakī). Immediately after that (tad-anantaram), Rāmacandra (rāmacandraḥ) met (militavān) again (punar) with all of his relatives (sarvaiḥ sva-bandhubhiḥ saha). Finally (antatas), his own Guru (sva-guruḥ), the Seer Vasiṣṭha (vasiṣṭha-rṣiḥ), established (sthāpitavān) Rāmacandra (rāmacandram) on the throne (siṁhāsane) as king of Ayodhyā (ayodhyā-rājatvena... iti)"||275||
रघुनन्दनो दाशरथीरघूद्वहो रघुपुङ्गवो रघुवरो रघुनाथोऽहल्याशापशमनो राघवो रावणारीरावणजिद्दशास्यजिन्मखत्राता जानकीवल्लभो जितामित्रो रामभद्रो विश्वामित्रप्रियो जामदग्न्यमहादर्पदलनो दूषणत्रिशिरोहन्ता धन्वी पितृभक्तो जयन्तत्राणवरदश्चित्रकूटसमाश्रयः सुमित्रापुत्रसेवितो मृतवानरजीवनः सुग्रीवेप्सितराज्यदश्च दशग्रीवशिरोहर इतीमानि रामचन्द्रस्यान्यानि कानिचिन्नामानीति॥२७६॥
Raghunandano dāśarathīraghūdvaho raghupuṅgavo raghuvaro raghunātho'halyāśāpaśamano rāghavo rāvaṇārīrāvaṇajiddaśāsyajinmakhatrātā jānakīvallabho jitāmitro rāmabhadro viśvāmitrapriyo jāmadagnyamahādarpadalano dūṣaṇatriśirohantā dhanvī pitṛbhakto jayantatrāṇavaradaścitrakūṭasamāśrayaḥ sumitrāputrasevito mṛtavānarajīvanaḥ sugrīvepsitarājyadaśca daśagrīvaśirohara itīmāni rāmacandrasyānyāni kānicinnāmānīti||276||
"These (imāni) (are) some (kānicid) other (anyāni) names (nāmāni) of Rāmacandra (rāmacandrasya): Son of Raghu --the great-grandfather of Rāmacandra-- (raghu-nandanaḥ), son of Daśaratha (dāśarathiḥ), offspring of Raghu (raghu-udvahaḥ), scion of Raghu (raghu-puṅgavaḥ), best of Raghu-s (raghu-vara), lord of the Raghu-s (raghu-nāthaḥ), reliever of Ahalyā's curse (ahalyā-śāpa-śamanaḥ), named for the Raghu's race (rāghavaḥ), Rāvaṇa's enemy (rāvaṇa-ariḥ), Rāvaṇa's conqueror (rāvaṇa-jit), conqueror of the ten-mouthed one --i.e. Rāvaṇa-- (daśa-āsya-jit), protector of (Viśvāmitra's) sacrifice (makha-trātā), Jānakī's lover --Jānakī is one of the Sītā's names-- (jānakī-vallabhaḥ), the one who has conquered his enemies (jita-amitraḥ), the very auspicious one (rāma-bhadraḥ), dear to Viśvāmitra (viśvāmitra-priyaḥ), the one who destroyed Jamadagni's son's great arrogance (jāmadagnya-mahā-darpa-dalanaḥ), the slayer of Dūṣaṇa and Triśirās (dūṣaṇa-triśiras-hantā), armed with a bow (dhanvī), devoted to (his) father (pitṛ-bhaktaḥ), the one who granted a boon to save Jayanta (jayanta-trāṇa-vara-daḥ), the one who took refuge in Citrakūṭa (forest) (citrakūṭa-samāśrayaḥ), the one who is served by Sumitrā's son --i.e. Lakṣmaṇa-- (sumitrā-putra-sevitaḥ), reviver of dead monkeys (mṛta-vānara-jīvanaḥ), giver of the kingdom desired by Sugrīva (sugrīva-īpsita-rājya-daḥ), and (ca) slayer of the one having ten necks and ten heads --viz. Rāvaṇa-- (daśa-grīva-śiras-haraḥ iti... iti)"||276||
रामचन्द्रनामसु सर्वथैकाग्रः सन्साधकोऽवगच्छद्यत्पूर्वावतारस्य परशुरामस्यान्यानि कानिचिन्नामानि स नोक्तवान्। अतोऽधुनाविलम्ब्य तानि सर्वाणि नामानि तेन वक्ष्यमाणान्येव॥२७७॥
Rāmacandranāmasu sarvathaikāgraḥ sansādhako'vagacchadyatpūrvāvatārasya paraśurāmasyānyāni kānicinnāmāni sa noktavān| Ato'dhunāvilambya tāni sarvāṇi nāmāni tena vakṣyamāṇānyeva||277||
While he was (san) completely (sarvathā) concentrated (ekāgraḥ) on the names of Rāmacandra (rāmacandra-nāmasu), the seeker (sādhakaḥ) realized (avagacchat) that (yad) he (saḥ) had not mentioned (na uktavān) some (kānicid) other (anyāni) names (nāmāni) of Paraśurāma (paraśurāmasya) —the previous avatāra (pūrva-avatārasya)—. Therefore (atas) now (adhunā), without delay (avilambya), all of (sarvāṇi) those (tāni) names (nāmāni) will be mentioned (vakṣyamāṇāni eva) by him (tena)||277||
परशुरामकः कोङ्कणासुतो भृगुपतिः परशुधरः पर्शुरामो जमदग्निजो रेणुकातनयो मातृप्राणदो ब्रह्मराशि रैणुकेयो न्यक्षो जमदग्निसुतो न्यस्तदण्डः स्वामिजङ्घी कार्तवीर्यारिर्जामदग्न्यः खण्डपरशुर्मातृकच्छिदः क्षत्रान्तकः क्रौञ्चारिश्च सह्याद्रिवासीतीमानि परशुरामस्यान्यानि कानिचिन्नामानीति॥२७८॥
Paraśurāmakaḥ koṅkaṇāsuto bhṛgupatiḥ paraśudharaḥ parśurāmo jamadagnijo reṇukātanayo mātṛprāṇado brahmarāśi raiṇukeyo nyakṣo jamadagnisuto nyastadaṇḍaḥ svāmijaṅghī kārtavīryārirjāmadagnyaḥ khaṇḍaparaśurmātṛkacchidaḥ kṣatrāntakaḥ krauñcāriśca sahyādrivāsītīmāni paraśurāmasyānyāni kānicinnāmānīti||278||
"These (imāni) (are) some (kānicid) other (anyāni) names (nāmāni) of Paraśurāma (paraśurāmasya): Rāma with the ax (paraśu-rāmakaḥ), son of Koṅkaṇā (koṅkaṇā-sutaḥ), lord of the Bhṛgu's race (bhṛgu-patiḥ), the one who holds an ax (paraśu-dharaḥ), Parśurāma --same meaning as Paraśurāma, i.e. Rāma with the ax-- (parśurāmaḥ), born from Jamadagni (jamadagni-jaḥ), son of Reṇukā (reṇukā-tanayaḥ), the one who gives life to (his) mother (mātṛ-prāṇa-daḥ), Raiṇukeya --same meaning as Reṇukātanaya, i.e. son of Reṇukā-- (raiṇukeyaḥ), buffalo (nyakṣaḥ), son of Jamadagni (jamadagni-sutaḥ), the one who has laid down the rod (nyasta-daṇḍaḥ), the one whose legs are like those of a king (svāmi-jaṅghī), Kārtavīrya's enemy (kārtavīrya-ariḥ), Jāmadagnya --same meaning as Jamadagnisuta, i.e. son of Jamadagni-- (jāmadagnyaḥ), the one who cuts (his foes) to pieces with an ax (khaṇḍa-paraśuḥ), the one who cuts off (the head) of (his) mother (mātṛka-chidaḥ), the one who causes the death of the kṣatra-s or members of the kṣatriya/military caste (kṣatra-antakaḥ), enemy of the Krauñca mountain (krauñca-ariḥ), and (ca) the one who dwells in Sahyādri (sahyādri-vāsī... iti... iti)"||278||
तदा स साधको भक्तिपूर्णहृदयेन स्वगण्डयोरश्रुपातेन च भगवतो विष्णोस्तानि सर्वाणि परमनामानि ध्यायन्स्थितवान्। तद्ध्यानानन्तरं स कृष्णाख्यस्य परावतारस्य विषये वक्तुं सज्ज आसीत्। एवमुक्त्वारब्धवान्॥२७९॥
Tadā sa sādhako bhaktipūrṇahṛdayena svagaṇḍayoraśrupātena ca bhagavato viṣṇostāni sarvāṇi paramanāmāni dhyāyansthitavān| Taddhyānānantaraṁ sa kṛṣṇākhyasya parāvatārasya viṣaye vaktuṁ sajja āsīt| Evamuktvārabdhavān||279||
Then (tadā) that seeker (sa sādhakaḥ), with (his) heart full of devotion (bhakti-pūrṇa-hṛdayena) and (ca) with tears rolling down his cheeks (sva-gaṇḍayoḥ aśru-pātena), remained (sthitavān) meditating (dhyāyan) on all of (sarvāṇi) those (tāni) supreme names (parama-nāmāni) of Lord Viṣṇu (bhagavataḥ viṣṇoḥ). Immediately after that meditation (tad-dhyāna-anantaram), he (saḥ) was (āsīt) ready (sajjaḥ) to speak (vaktum) about (viṣaye) the next avatāra (para-avatārasya) called Kṛṣṇa (kṛṣṇa-ākhyasya). He began (ārabdhavān) saying (uktvā) so (evam)||279||
वसुदेवस्य रोहिणीदेवक्याख्ये द्वे भार्य आस्ताम्। देवक्या अष्टौ बालका आसंस्तेषां बालकानां च कृष्णोऽष्टम आसीत्। देवक्याः पितृव्यपुत्र उग्रसेनसुतं मथुराराजः कंसो देवैर्विज्ञापितो यत्तद्बालकान्यतमस्तं मारयिष्यति। अत एव कंसो वसुदेवं देवकीं च स्वप्रासादे निरुद्धं कृत्वा प्रथमषड्बालकान्हतवान्। सप्तमपुत्रो बलराम इत्यख्यायत। एकतस्तस्य रोहिणीगर्भे देवकीगर्भात्सङ्क्रमणत्वाद्बलरामोऽत्यजीवत्। कृष्णोऽन्यतोऽष्टमपुत्रोऽर्धरात्रे जातः कंसस्तु तन्न ज्ञात्वा तं मारयितुं न शक्तवानिति॥२८०॥
Vasudevasya rohiṇīdevakyākhye dve bhārya āstām| Devakyā aṣṭau bālakā āsaṁsteṣāṁ bālakānāṁ ca kṛṣṇo'ṣṭama āsīt| Devakyāḥ pitṛvyaputra ugrasenasutaṁ mathurārājaḥ kaṁso devairvijñāpito yattadbālakānyatamastaṁ mārayiṣyati| Ata eva kaṁso vasudevaṁ devakīṁ ca svaprāsāde niruddhaṁ kṛtvā prathamaṣaḍbālakānhatavān| Saptamaputro balarāma ityakhyāyata| Ekatastasya rohiṇīgarbhe devakīgarbhātsaṅkramaṇatvādbalarāmo'tyajīvat| Kṛṣṇo'nyato'ṣṭamaputro'rdharātre jātaḥ kaṁsastu tanna jñātvā taṁ mārayituṁ na śaktavāniti||280||
"Vasudeva had two wives (vasudevasya... dve bhārye āstām), Rohiṇī and Devakī (rohiṇī-devakī-ākhye). Devakī had eight children (devakyāḥ aṣṭau bālakāḥ āsan), and (ca) Kṛṣṇa (kṛṣṇaḥ) was (āsīt) the eighth one (aṣṭamaḥ) of those children (teṣām bālakānām). Kaṁsa (kaṁsaḥ), cousin (pitṛvyaputraḥ) of Devakī (devakyāḥ), son of Ugrasena (ugrasena-sutam) (and) king of Mathurā (mathurārājaḥ), was informed (vijñāpitaḥ) by the gods (devaiḥ) that (yad) one of those children (tad-bālaka-anyatamaḥ) will kill (mārayiṣyati) him (tam). Therefore (atas eva), Kaṁsa (kaṁsaḥ), after confining (niruddham kṛtvā) Vasudeva (vasudevam) and (ca) Devakī (devakīm) to his own palace (sva-prāsāde), killed (hatavān) the first six children (prathama-ṣaṭ-bālakān). The seventh son (saptama-putraḥ) was called (akhyāyata) Balarāma (balarāmaḥ iti). On the one side (ekatas), Balarāma (balarāmaḥ) survived (atyajīvat) because he was transferred (tasya... saṅkramaṇatvāt) from Devakī's womb (devakī-garbhāt) to Rohiṇī's womb (rohiṇī-garbhe). On the other side (anyatas), Kṛṣṇa (kṛṣṇaḥ), the eighth son (aṣṭama-putraḥ), was born (jātaḥ) at midnight (ardharātre) but (tu) Kaṁsa (kaṁsaḥ), not (na) knowing (jñātvā) that (tad), could (śaktavān) not (na) kill (mārayitum) him (tam... iti)"||280||
कृष्णजन्मानन्तरं स्वपिता वसुदेवस्तं गृहीत्वा देवैरनुग्रहितः प्रासादरक्षकाणां निरीक्षणं परिहर्य मथुरानगरद्वारैर्यमुनानद्यास्तीरं प्रति पलायितुमप्रभवत्। तत्रैव शेषः सहस्रशीर्षसर्पो यो भगवतो विष्णोः शय्यास्ति वसुदेवस्य कृष्णस्य च रक्षणार्थं स्वशीर्षाणि विस्तारितवान्। किञ्च यमुनैव तान्सुरक्षिततया नदीमतारयत्। एवं कृत्वा वसुदेवो नन्दं गोपालकं तस्य पत्नीं यशोदाख्यां चाप्राप्नोत्। यथा सा सद्य एव बालकमजनयत्तथैव वसुदेवो मौनेन तं बालकं गृहीत्वा तस्य स्थाने कृष्णमस्थापयत्। तत्सर्वं कृत्वा वसुदेवस्तद्गोपालकबालकेन सह कंसप्रासादे कारागारं प्रत्यागतवानिति॥२८१॥
Kṛṣṇajanmānantaraṁ svapitā vasudevastaṁ gṛhītvā devairanugrahitaḥ prāsādarakṣakāṇāṁ nirīkṣaṇaṁ pariharya mathurānagaradvārairyamunānadyāstīraṁ prati palāyitumaprabhavat| Tatraiva śeṣaḥ sahasraśīrṣasarpo yo bhagavato viṣṇoḥ śayyāsti vasudevasya kṛṣṇasya ca rakṣaṇārthaṁ svaśīrṣāṇi vistāritavān| Kiñca yamunaiva tānsurakṣitatayā nadīmatārayat| Evaṁ kṛtvā vasudevo nandaṁ gopālakaṁ tasya patnīṁ yaśodākhyāṁ cāprāpnot| Yathā sā sadya eva bālakamajanayattathaiva vasudevo maunena taṁ bālakaṁ gṛhītvā tasya sthāne kṛṣṇamasthāpayat| Tatsarvaṁ kṛtvā vasudevastadgopālakabālakena saha kaṁsaprāsāde kārāgāraṁ pratyāgatavāniti||281||
"Immediately after the birth of Kṛṣṇa (kṛṣṇa-janma-anantaram), Vasudeva (vasudevaḥ), his father (sva-pitā), took (gṛhītvā) him (tam), (and) favored (anugrahitaḥ) by the gods (devaiḥ), avoided (pariharya) the vigilance (nirīkṣaṇam) of the palace's guards (prāsāda-rakṣakāṇām), (and) could (aprabhavat) escape (palāyitum) toward (prati) the banks (tīram) of Yamunā river (yamunā-nadyāḥ). Right there (tatra eva), Śeṣa (śeṣaḥ), the one-thousand-headed snake (sahasra-śirṣa-sarpaḥ) who (yaḥ) is (asti) the couch (śayyā) of Lord Viṣṇu (bhagavataḥ viṣṇoḥ), expanded (vistāritavān) his heads (sva-śirṣān) to protect (rakṣaṇā-artham) Vasudeva (vasudevasya) and (ca) Kṛṣṇa (kṛṣṇasya). Moreover (kiñca), the Yamunā itself (yamunā eva) permitted them to cross (tān... atārayat) safely (surakṣitatayā) the river (nadīm). Having done so (evam kṛtvā), Vasudeva (vasudevaḥ) found (aprāpnot) the cowherd (gopālakam) Nanda (nandam) and (ca) his (tasya) wife (patnīm) called Yaśodā (yaśodā-ākhyām). As (yathā) she (sā) had just given birth (sadyas eva... ajanayat) to a baby (bālakam), therefore (tathā eva) Vasudeva (vasudevaḥ) quietly (maunena) took (gṛhītvā) that (tam) child (bālakaṁ) (and) put (asthāpayat) Kṛṣṇa (kṛṣṇam) in his place (tasya sthāne). After doing (kṛtvā) all (sarvam) that (tad), Vasudeva (vasudevaḥ) returned (pratyāgatavān) to the dungeon (kārāgāram) in Kaṁsa's palace (kaṁsa-prāsāde) together with (saha) the baby of that cowherd (tad-gopālaka-bālakena.... Iti)"||281||
ततः परं कृष्णस्यान्तर्धानं ज्ञात्वा कंसस्तमन्वेष्टुमाश्चर्यौजोयुतान्पुम्बालकान्सर्वांश्च हन्तुं केभ्यश्चिदसुरेभ्य आज्ञापयत्समकाले च यतो वसुदेवदेवक्यौ च कंसस्य कृते भयहेतुर्नास्तां ततः स तौ मुक्तवान्। तदनन्तरं नन्दो नाम गोपालको यशोदासहितो रोहिणीबलरामाभ्यां च सह व्रजाख्यं ग्राममगच्छत्। ग्रामेऽस्मिन्नेव च कृष्णबलरामौ साकं स्वचरित्राण्यारब्धवन्तौ। तस्मै स्वविषयुक्तस्तनोपहरणेन सा तं मारयितुम्व्यवसितवतीति कारणतोऽस्मात्प्रथमं कृष्णः पूतनानामधेयप्रसिद्धासुरीं मारितवान्। व्रज एव च कृष्णस्य पालकमाता यशोदा बालककृष्णस्य शरीरं परितो दामं बद्धवती ततश्च तं बृहत्काष्ठमयपात्रे बद्धवती कृष्णस्तु महाबलेन तत्पात्रं वृक्षद्वयं प्रत्याकृष्टवानाघातेन च तावुन्मूलितवानिति॥२८२॥
Tataḥ paraṁ kṛṣṇasyāntardhānaṁ jñātvā kaṁsastamanveṣṭumāścaryaujoyutānpumbālakānsarvāṁśca hantuṁ kebhyaścidasurebhya ājñāpayatsamakāle ca yato vasudevadevakyau ca kaṁsasya kṛte bhayaheturnāstāṁ tataḥ sa tau muktavān| Tadanantaraṁ nando nāma gopālako yaśodāsahito rohiṇībalarāmābhyāṁ ca saha vrajākhyaṁ grāmamagacchat| Grāme'sminneva ca kṛṣṇabalarāmau sākaṁ svacaritrāṇyārabdhavantau| Tasmai svaviṣayuktastanopaharaṇena sā taṁ mārayitumvyavasitavatīti kāraṇato'smātprathamaṁ kṛṣṇaḥ pūtanānāmadheyaprasiddhāsurīṁ māritavān| Vraja eva ca kṛṣṇasya pālakamātā yaśodā bālakakṛṣṇasya śarīraṁ parito dāmaṁ baddhavatī tataśca taṁ bṛhatkāṣṭhamayapātre baddhavatī kṛṣṇastu mahābalena tatpātraṁ vṛkṣadvayaṁ pratyākṛṣṭavānāghātena ca tāvunmūlitavāniti||282||
"Then (tatas param), learning that Kṛṣṇa had disappeared (kṛṣṇasya antardhānam jñātvā), Kaṁsa (kaṁsaḥ) ordered (ājñāpayat) some demons (kebhyaścid asurebhyaḥ) to find (anveṣṭum) him (tam) and (ca) to kill (hantum) all the male children who had an extraordinary vigor (āścarya-ojas-yutān pum-bālakān sarvān), and (ca), at the same time (samakāle), since (yatas) Vasudeva and Devakī (vasudeva-devakyau) were not (na āstām) a danger (bhayahetuḥ) for Kaṁsa (kaṁsasya kṛte), therefore (tatas) he (saḥ) set them free (tau muktavān). After that (tad-anantaram), the cowherd (gopālakaḥ) called Nanda (nandaḥ nāma), accompanied by Yaśodā (yaśodā-sahitaḥ) and (ca) along with (saha) Rohiṇī and Balarāma (rohiṇī-balarāmābhyām), went (agacchat) to a village (grāmam) called Vraja (vraja-ākhyam). And (ca) in this very village (grāme asmin eva), Kṛṣṇa and Balarāma (kṛṣṇa-balarāmau) started (ārabdhavantau) their adventures (sva-caritrāṇi) together (sākam). Firstly (prathamam), Kṛṣṇa (kṛṣṇaḥ) killed (māritavān) the famous demoness known as Pūtanā (pūtanā-nāmadheya-prasiddha-asurīm) because --lit. due to this cause-- (kāraṇataḥ asmāt) she (sā) tried (vyavasitavatī) to kill (mārayitum) him (tam) by offering him her poisoned breast (tasmai sva-viṣa-yukta-stana-upaharaṇena... iti). And (ca) in Vraja itself (vraje eva), Yaśodā (yaśodā), the foster-mother (pālakamātā) of Kṛṣṇa (kṛṣṇasya) tied (baddhavatī) a cord (dāmam) around (paritas) the body (śarīram) of the boy Kṛṣṇa (bālaka-kṛṣṇasya), and (ca) afterward (tatas) she tied (baddhavatī) him (tam) to a big wooden bowl (bṛhat-kāṣṭhamaya-pātre), but (tu) Kṛṣṇa (kṛṣṇaḥ), with great force (mahā-balena), dragged (ākṛṣṭavān) that bowl (tad-pātram) toward (prati) two trees (vṛkṣa-dvayam) and (ca) uprooted (unmūlitavān) them (tau) with the impact (āghātena... iti)"||282||
नन्दस्य कुटुम्बमिदानीं व्रजाद्वृन्दावनं गतवत्। ग्रामेऽस्मिन्यमुनातीर एव कृष्णस्य च कालियाभिधानघोरसर्पस्य च समाघातोऽभवत्। कालिये कूर्दित्वा कृष्णस्तत्सर्पं प्रचण्डतया ताडयित्वा समुद्रं प्रति प्रस्थातुं तमाज्ञापितवान्। एककाले बलरामः स्वयमेव तदल्पभ्रातृद्वयं मारयितुमिच्छतीं धेनुकाख्यामसुरीं हत्वा स्वलीलासु तैर्गोपालकैः सम्मिलितुं युवगोपालकरूपं धारितवन्तं प्रलम्बाख्यमसुरं मारितवान्। ततः पश्चात्कृष्ण इन्द्रं देवं क्रुद्धं कर्तुमिन्द्रस्याराधनार्थं यज्ञांस्त्यक्तुं तस्य स्थाने च गोवर्धनपर्वतं पूजयितुं स्वपालकपितरं नन्दमवदत्। तदेन्द्रोऽतिक्रुद्धो ग्रामे प्रबलं धारासारमपातयत्कृष्णस्तु सप्तदिवसान्यावत्स्वकनिष्ठाङ्गुलेरुपरि छत्रमिव गोवर्धनपर्वतं धारयित्वा सर्वाञ्जनान्पशूंश्च रक्षितवान्। इति दृष्ट्वा शक्रः कृष्णं स्तोतुं स्वस्वर्गादवतरदिति॥२८३॥
Nandasya kuṭumbamidānīṁ vrajādvṛndāvanaṁ gatavat| Grāme'sminyamunātīra eva kṛṣṇasya ca kāliyābhidhānaghorasarpasya ca samāghāto'bhavat| Kāliye kūrditvā kṛṣṇastatsarpaṁ pracaṇḍatayā tāḍayitvā samudraṁ prati prasthātuṁ tamājñāpitavān| Ekakāle balarāmaḥ svayameva tadalpabhrātṛdvayaṁ mārayitumicchatīṁ dhenukākhyāmasurīṁ hatvā svalīlāsu tairgopālakaiḥ sammilituṁ yuvagopālakarūpaṁ dhāritavantaṁ pralambākhyamasuraṁ māritavān| Tataḥ paścātkṛṣṇa indraṁ devaṁ kruddhaṁ kartumindrasyārādhanārthaṁ yajñāṁstyaktuṁ tasya sthāne ca govardhanaparvataṁ pūjayituṁ svapālakapitaraṁ nandamavadat| Tadendro'tikruddho grāme prabalaṁ dhārāsāramapātayatkṛṣṇastu saptadivasānyāvatsvakaniṣṭhāṅgulerupari chatramiva govardhanaparvataṁ dhārayitvā sarvāñjanānpaśūṁśca rakṣitavān| Iti dṛṣṭvā śakraḥ kṛṣṇaṁ stotuṁ svasvargādavataraditi||283||
"Now (idānīm) the family (kuṭumbam) of Nanda (nandasya) moved (gatavat) from Vraja (vrajāt) to Vṛndāvana (vṛndāvanam). In this village (grāme asmin), on the banks of river Yamunā itself (yamunā-tīre eva), there was (abhavat) the encounter/collision (samāghātaḥ) between Kṛṣṇa (kṛṣṇasya) and (ca... ca) the terrible snake called Kāliya (kāliya-abhidhāna-ghora-sarpasya). Having jumped (kūrditvā) on Kāliya (kāliye), Kṛṣṇa (kṛṣṇaḥ) gave that snake a tremendous beating (tad-sarpam pracaṇḍatayā tāḍayitvā), (and) ordered (ājñāpitavān) it (tam) to set out (prasthātum) for the ocean (samudram prati). At the same time (ekakāle), Balarāma (balarāmaḥ) himself (svayam eva), after killing (hatvā) the demoness known as Dhenukā (dhenukā-ākhyām asurīm) who wanted (icchatīm) to slay (mārayitum) those two little brothers (tad-alpa-bhrātṛ-dvayam), killed (māritavān) the demon known as Pralamba (pralamba-ākhyam asuram) who had assumed (dhāritavantam) the form of a young cowherd (yuva-gopālaka-rūpam) to blend into (sammilitum) those cowherds (taiḥ gopālakaiḥ) during their pastimes (sva-līlāsu). After that (tatas paścāt), Kṛṣṇa (kṛṣṇaḥ), to make (kartum) god (devam) Indra (indram) angry (kruddham), told (avadat) Nanda (nandam) —his foster-father (sva-pālakapitaram)— to abandon (tyaktum) the sacrifices (yajñān) in honor of Indra (indrasya ārādhana-artham), and (ca) instead of that (tasya sthāne), to worship (pūjayitum) the Govardhana hill (govardhana-parvatam). Then (tadā) Indra (indraḥ), extremely irritated (atikruddhaḥ), discharged (apātayat) an intense (prabalam) torrent of rain (dhārāsāram) on the village (grāme), but (tu) Kṛṣṇa (kṛṣṇaḥ), by holding (dhārayitvā) the Govardhana hill (govardhana-parvatam) like (iva) an umbrella (chatram) on his little finger (sva-kaniṣṭhāṅguleḥ upari) for seven days (sapta-divasān yāvat), protected (rakṣitavān) all people and animals (sarvān janān paśūn ca). Having seeing all that --lit. having so seen-- (iti dṛṣṭvā), Śakra --one of the names of Indra-- (śakraḥ) descended (avatarat) from his heaven (sva-svargāt) to praise (stotum) Kṛṣṇa (kṛṣṇam... iti)"||283||
कृष्णः प्रौढः भूत्वा सुन्दरतरुणोऽभवत्। तदा स गोपीभिः सह स्वलीलाः कर्तुमारब्धवान्राधा कृष्णस्य प्रिया सती। कृष्णस्तर्हि मुरलीधररूपेणाविर्भूतः। ततश्च स रासाख्यं मण्डलनृत्यं निर्मितवान्यत्र राधाकृष्णौ केन्द्रेऽवस्थितावन्याः सर्वा गोप्यश्च तयोः परितो मण्डलं कृतवत्यः। सुखकाला एते किन्तु समाप्ता यतो वृषभरूपेणारिष्टोऽश्वरूपेण केशी कालनेमिरित्यादयः कंसेनानेकासुराः सम्प्रेषिताः। ते सर्वे च कृष्णेन शीघ्रं हताः। ततः कंसोऽक्रूरनामकं दूतं प्रेषितवान्। किमिति। मथुरां कंसनगरं प्रति कृष्णबलरामावाक्रष्टुम्। तौ भ्रातरौ निमन्त्रणं स्वीकृत्यान्ते तन्नगरं गतवन्तौ। मथुराद्वार एव कृष्णः कंसस्य रजकं मारितवान्यतः स तमवमानितवान्। तदनन्तरं कृष्णोऽस्य रजकस्य पीतवस्त्राण्यादाय तानि परिधाय नगरं प्रविष्टवानिति॥२८४॥
Kṛṣṇaḥ prauḍhaḥ bhūtvā sundarataruṇo'bhavat| Tadā sa gopībhiḥ saha svalīlāḥ kartumārabdhavānrādhā kṛṣṇasya priyā satī| Kṛṣṇastarhi muralīdhararūpeṇāvirbhūtaḥ| Tataśca sa rāsākhyaṁ maṇḍalanṛtyaṁ nirmitavānyatra rādhākṛṣṇau kendre'vasthitāvanyāḥ sarvā gopyaśca tayoḥ parito maṇḍalaṁ kṛtavatyaḥ| Sukhakālā ete kintu samāptā yato vṛṣabharūpeṇāriṣṭo'śvarūpeṇa keśī kālanemirityādayaḥ kaṁsenānekāsurāḥ sampreṣitāḥ| Te sarve ca kṛṣṇena śīghraṁ hatāḥ| Tataḥ kaṁso'krūranāmakaṁ dūtaṁ preṣitavān| Kimiti| Mathurāṁ kaṁsanagaraṁ prati kṛṣṇabalarāmāvākraṣṭum| Tau bhrātarau nimantraṇaṁ svīkṛtyānte tannagaraṁ gatavantau| Mathurādvāra eva kṛṣṇaḥ kaṁsasya rajakaṁ māritavānyataḥ sa tamavamānitavān| Tadanantaraṁ kṛṣṇo'sya rajakasya pītavastrāṇyādāya tāni paridhāya nagaraṁ praviṣṭavāniti||284||
"Kṛṣṇa (kṛṣṇaḥ), after growing up (prauḍhaḥ bhūtvā), became (abhavat) a beautiful young man (sundara-taruṇaḥ). At that time (tadā) he (saḥ) started (ārabdhavān) having his pastimes (sva-līlāḥ kartum) with the gopī-s --cowherdesses or milkmaids-- (gopībhiḥ saha), being (satī) Rādhā (rādhā) the favorite (priyā) of Kṛṣṇa (kṛṣṇasya). Kṛṣṇa (kṛṣṇaḥ) then (tarhi) appeared (āvirbhūtaḥ) in the form of the flutist (muralīdhara-rūpeṇa). And (ca) after that (tatas) he (saḥ) created (nirmitavān) a circular dance (maṇḍala-nṛtyam) called Rāsa (rāsa-ākhyam) where (yatra) Rādhā and Kṛṣṇa (rādhā-kṛṣṇau) were (avasthitau) in the center (kendre) while (ca) all of (sarvāḥ) the other (anyāḥ) gopī-s (gopyaḥ) formed (kṛtavatyaḥ) a circle (maṇḍalam) around (paritas) them both (tayoḥ). However (kintu), these (ete) happy times (sukha-kālāḥ) came to an end (samāptāḥ) because (yatas) many demons (aneka-asurāḥ) were sent (sampreṣitāḥ) by Kaṁsa (kaṁsena) (such as) Ariṣṭa (ariṣṭaḥ) in the form of a bull (vṛṣabha-rūpeṇa), Keśī (keśī) in the form of a horse (aśva-rūpeṇa), Kālanemi (kālanemiḥ), etc. (iti-ādayaḥ). And (ca) all of them (te sarve) were quickly killed (śīghram hatāḥ) by Kṛṣṇa (kṛṣṇena). Afterward (tatas), Kaṁsa (kaṁsaḥ) sent (preṣitavān) the messenger (dūtam) called Akrūra (akrūra-nāmakam). Why (kim iti)? To entice (ākraṣṭum) Kṛṣṇa and Balarāma (kṛṣṇa-balarāmau) into Mathurā (mathurām... prati) —the city of Kaṁsa (kaṁsa-nagaram)—. Those two brothers (tau bhrātarau), having accepted (svīkṛtya) the invitation (nimantraṇaṁ), went (gatavantau) finally (ante) to that city (tad-nagaram). At the very gates of Mathurā (mathurā-dvāre eva), Kṛṣṇa (kṛṣṇaḥ) killed (māritavān) the washerman (rajakam) of Kaṁsa (kaṁsasya) because (yatas) he --i.e. the washerman-- (saḥ) insulted (avamānitavān) him --i.e. Kṛṣṇa-- (tam). Immediately after that (tad-anantaram), Kṛṣṇa (kṛṣṇaḥ) took (ādāya) the yellow clothes (pīta-vastrāṇi) of that washerman (asya rajakasya), put them on (tāni paridhāya) (and) entered (praviṣṭavān) into the city (nagaram... iti)"||284||
मथुरायां क्रियमाणेषु क्रीडासु कृष्णश्चाणूरनामधेयं कंसस्य मल्लयोधं तदनन्तरं च कंसं स्वयं हत्वा कंसपितरमुग्रसेनं मथुरासिंहासने स्थापितवान्। ततः कृष्णः सान्दीपनेः शिष्यो भूत्वा पञ्चजनाख्यं राक्षसमहन्। मथुरायां कृष्णवाससमये स कालयवन इति नाम्ना राजाक्रमितो यस्य महती सेनासीत्। एतत्सङ्कटस्य निवारणाय कृष्णो द्वारकेति नाम दुर्गपुरं निर्मितवान्। ततः स मथुरायाः सर्वान्निवासिनोऽस्मिन्नूतने दुर्गेऽसङ्क्रामयत्। कस्मिंश्चिद्दिने कृष्णो निःशस्त्रो नगरं त्यक्त्वा कालयवनेनान्वधाव्यत। ततः कृष्णो गुहायां शरणं यातो यत्र मुचुकुन्दो मनुष्यराजः सुप्त आसीत्। कालयवनो गुहामपि प्रविश्य मुचुकुन्दस्य क्रुद्धदृष्ट्या भस्मसादक्रियत। एतत्सर्वं कृत्वा कृष्णो द्वारकां प्रत्यागतवान्। तदनन्तरं कृष्णेन प्रसेनस्य स्यमन्तकनामकं रत्नमपहृतमित्यभिशंसनं कृतम्। वस्तुतः किन्तु वने प्रसेनस्य मृत्योर्हेतवे मणिरनष्यत। ततः परं तद्रत्नं सिंहेनागृह्यत। सिंहोऽयं चाचिरेण ऋक्षराजेन जाम्बवतामार्यत। जाम्बवांश्च स्वगुहां प्रति रत्नमावहत्। ततः कृष्णस्तत्र जाम्बवन्तं प्राप्य तमयुध्यत महाऋक्षं जित्वा तस्माद्रत्नमादत्त। न केवलं जाम्बवान्कृष्णेन जितो यावत्स कृष्णाय स्वदारिकां जाम्बवतीं प्रदत्तवानिति॥२८५॥
Mathurāyāṁ kriyamāṇeṣu krīḍāsu kṛṣṇaścāṇūranāmadheyaṁ kaṁsasya mallayodhaṁ tadanantaraṁ ca kaṁsaṁ svayaṁ hatvā kaṁsapitaramugrasenaṁ mathurāsiṁhāsane sthāpitavān| Tataḥ kṛṣṇaḥ sāndīpaneḥ śiṣyo bhūtvā pañcajanākhyaṁ rākṣasamahan| Mathurāyāṁ kṛṣṇavāsasamaye sa kālayavana iti nāmnā rājākramito yasya mahatī senāsīt| Etatsaṅkaṭasya nivāraṇāya kṛṣṇo dvāraketi nāma durgapuraṁ nirmitavān| Tataḥ sa mathurāyāḥ sarvānnivāsino'sminnūtane durge'saṅkrāmayat| Kasmiṁściddine kṛṣṇo niḥśastro nagaraṁ tyaktvā kālayavanenānvadhāvyata| Tataḥ kṛṣṇo guhāyāṁ śaraṇaṁ yāto yatra mucukundo manuṣyarājaḥ supta āsīt| Kālayavano guhāmapi praviśya mucukundasya kruddhadṛṣṭyā bhasmasādakriyata| Etatsarvaṁ kṛtvā kṛṣṇo dvārakāṁ pratyāgatavān| Tadanantaraṁ kṛṣṇena prasenasya syamantakanāmakaṁ ratnamapahṛtamityabhiśaṁsanaṁ kṛtam| Vastutaḥ kintu vane prasenasya mṛtyorhetave maṇiranaṣyata| Tataḥ paraṁ tadratnaṁ siṁhenāgṛhyata| Siṁho'yaṁ cācireṇa ṛkṣarājena jāmbavatāmāryata| Jāmbavāṁśca svaguhāṁ prati ratnamāvahat| Tataḥ kṛṣṇastatra jāmbavantaṁ prāpya tamayudhyata mahāṛkṣaṁ jitvā tasmādratnamādatta| Na kevalaṁ jāmbavānkṛṣṇena jito yāvatsa kṛṣṇāya svadārikāṁ jāmbavatīṁ pradattavāniti||285||
"In the games being celebrated (kriyamāṇeṣu krīḍāsu) in Mathurā (mathurāyām), Kṛṣṇa (kṛṣṇaḥ), having killed (hatvā) the Kaṁsa's boxer (kaṁsasya mallayodham) known as Cāṇūra (cāṇūra-nāmadheyam) and (ca) after that (tad-anantaram) Kaṁsa (kaṁsam) himself (svayam), put (sthāpitavān) Ugrasena (ugrasenam) —Kaṁsa's father (kaṁsa-pitaram)— on the throne of Mathurā (mathurā-siṁhāsane). Afterward (tatas), Kṛṣṇa (kṛṣṇaḥ), having become (bhūtvā) Sāndīpani's disciple (sāndīpaneḥ śiṣyaḥ), slew (ahan) the demon (rākṣasam) called Pañcajana (pañcajana-ākhyam). During the Kṛṣṇa's stay (kṛṣṇa-vāsa-samaye) in Mathurā (mathurāyām), he (saḥ) was attacked (ākramitaḥ) by a king (rājā) whose name was (nāmnā) Kālayavana (kālayavanaḥ iti), who had a great army (yasya mahatī senā āsīt). To keep this danger back (etad-saṁkaṭasya nivāraṇāya), Kṛṣṇa (kṛṣṇaḥ) built (nirmitavān) a fortified city (durga-puram) known as Dvārakā (dvārakā iti nāma). After that (tatas), he (saḥ) transferred (asaṅkrāmayat) all of the inhabitants (sarvān nivāsinaḥ) of Mathurā (mathurāyāḥ) to this new fortress (asmin nūtane durge). On a certain day (kasmincid dine), Kṛṣṇa (kṛṣṇaḥ), having left (tyaktvā) the city (nagaram) unarmed (niḥśastraḥ), was pursued (anvadhāvyata) by Kālayavana (kālayavanena). Then (tatas), Kṛṣṇa (kṛṣṇaḥ) took refuge (śaraṇaṁ yātaḥ) in a cave (guhāyām) where (yatra) Mucukunda (mucukundaḥ), king of men (manuṣya-rājaḥ), was (āsīt) asleep (suptaḥ). After Kālayavana entered the cave too (kālayavanaḥ guhām api praviśya), he was reduced to ashes (bhasmasāt akriyata) by the angry Mucukunda's glance (mucukundasya kruddha-dṛṣṭyā). After doing all this (etad sarvam kṛtvā), Kṛṣṇa (kṛṣṇaḥ) returned (pratyāgatavān) to Dvārakā (dvārakām). Afterward (tad-anantaram) there was the accusation (abhiśaṁsanam kṛtam) that (iti) the Prasena's jewel (prasenasya... ratnam) called Syamantaka (syamantaka-nāmakam) had been stolen (apahṛtam) by Kṛṣṇa (kṛṣṇena). Nonetheless (kintu), as a matter of fact (vastutas), the gem (maṇiḥ) was lost (anaṣyata) on account of the Prasena's death (prasenasya mṛtyoḥ hetave) in the forest (vane). After that (tatas param), that jewel (tad-ratnam) was picked up (agṛhyata) by a lion (siṁhena). And (ca) in a short time (acireṇa), this (ayam) lion (siṁhaḥ) was slain (amāryata) by Jāmbavān (jāmbavatā) —king of the bears (ṛkṣa-rājena)—. And (ca) Jāmbavān (jāmbavān) brought (āvahat) the jewel (ratnam) to his cave (sva-guhām prati). Afterward (tatas), Kṛṣṇa (kṛṣṇaḥ), having found (prāpya) Jāmbavān (jāmbavantam) there (tatra), fought (ayudhyata) against him (tam), (and) after defeating (jitvā) the great bear (mahā-ṛkṣam), took the gem away from him (tasmāt ratnam ādatta). Not (na) only (kevalam) Jāmbavān (jāmbavān) was defeated (jitaḥ) by Kṛṣṇa (kṛṣṇena) but even (yāvat) he (saḥ) gave his own daughter, Jāmbavatī, in marriage (sva-dārikām jāmbavatīm pradattavān) to Kṛṣṇa (kṛṣṇāya... iti)"||285||
तेषां सर्वेषां वृत्तानां पश्चात्कृष्णः शत्राजित्पुत्र्याः सत्यभामायाश्च भीष्मकपुत्र्या रुक्मिण्याश्च पाणिमगृह्णत्। आभ्यां भार्याभ्यामृते कृष्णस्यान्याः परःषोडशसहस्रं भार्या आसन्यासां तस्याशीतिसहस्राधिकलक्षः सन्तानान्यभवन्। कस्मिंश्चिद्दिवस इन्द्रो नरकाख्यस्य राक्षसस्य प्रजापीडनं कृष्णस्य ज्ञापयितुं द्वारकानगरमागच्छत्। तर्हि कृष्णो नरकस्य नगरं गत्वा न केवलं स नरकं मारितवान्यावन्मुरनामकं राक्षसमन्यमप्यहन्। तदनन्तरं कृष्णः स्वपत्न्या सत्यभामया सहेन्द्रस्वर्गमगच्छत्। स्वर्गस्य नन्दने परिभ्राम्यन्कृष्णो स्वभार्यया प्रेरितः पारिजातवृक्षमपाहरन्। अतः परं शच्याख्यया स्वभार्यया प्रेरित इन्द्रस्तद्वृक्षं पुनर्लब्धुमनिश्चिनोत्। एवमिन्द्रश्च देवाश्च कृष्णं सम्मुखीभूय तेन पराजिता अभवन्। ततः कृष्णस्तदिष्टवृक्षं द्वारकानगरं नीतवान्। एतत्सर्वं कृत्वान्यत्किमपि घटितम्। उशा शोणितपुरराजस्य बाणासुरस्य कन्या कृष्णस्य पौत्रेऽनिरुद्धेऽनुरागवत्यभवत्। चित्रलेखोशासखी सिद्धिद्वारेण कृष्णप्रासादादनिरुद्धोपहरणं कृत्वा शोणितपुरे तमावहत्। तदा बलरामश्च प्रद्युम्नाख्योऽनिरुद्धस्य पिता चानिरुद्धस्योद्धाराय शोणितपुरं गतवन्तौ। शिवः कार्तिकेयश्च बाणं सहायत्वमकुरुतां परन्तु युद्धे निखिलेन पराजितौ। कृष्णोऽन्ते बाणं युद्धं कृत्वा तस्य बाहून्सर्वानछिनत्। तदनन्तरं पौण्ड्रको वाराणसीराजस्य साहाय्येन कृष्णपदं स्वीकृतवान्। तदर्थं कृष्णो गरुडारूढः पौण्ड्रकं च तं राजानं चाक्रान्तवान्। तौ पराजित्य कृष्णः स्वसुदर्शनचक्रस्य तेजसा काशीमदहत्। देवैराहूतः सनन्ते कृष्णो यादवान्स्वकुटुम्बमशेषेणाहन्। तेषु वृत्तेषु बलरामो मृतः स्वमुखाच्छेष उद्भूतः। कृष्ण एव लुब्धकेन यदृच्छया मारितः। तदनन्तरं स स्वपरमलोकं प्रत्यागतवान्। तथैव पाण्डवकौरवयोर्युद्धेऽसङ्ख्यवृत्तानि तानि सर्वाणि यत्र कृष्णस्य सान्निध्योपदेशौ सर्वशोऽवश्यावास्तां श्रीमहाभारते कथितानीति॥२८६॥
Teṣāṁ sarveṣāṁ vṛttānāṁ paścātkṛṣṇaḥ śatrājitputryāḥ satyabhāmāyāśca bhīṣmakaputryā rukmiṇyāśca pāṇimagṛhṇat| Ābhyāṁ bhāryābhyāmṛte kṛṣṇasyānyāḥ paraḥṣoḍaśasahasraṁ bhāryā āsanyāsāṁ tasyāśītisahasrādhikalakṣaḥ santānānyabhavan| Kasmiṁściddivasa indro narakākhyasya rākṣasasya prajāpīḍanaṁ kṛṣṇasya jñāpayituṁ dvārakānagaramāgacchat| Tarhi kṛṣṇo narakasya nagaraṁ gatvā na kevalaṁ sa narakaṁ māritavānyāvanmuranāmakaṁ rākṣasamanyamapyahan| Tadanantaraṁ kṛṣṇaḥ svapatnyā satyabhāmayā sahendrasvargamagacchat| Svargasya nandane paribhrāmyankṛṣṇo svabhāryayā preritaḥ pārijātavṛkṣamapāharan| Ataḥ paraṁ śacyākhyayā svabhāryayā prerita indrastadvṛkṣaṁ punarlabdhumaniścinot| Evamindraśca devāśca kṛṣṇaṁ sammukhībhūya tena parājitā abhavan| Tataḥ kṛṣṇastadiṣṭavṛkṣaṁ dvārakānagaraṁ nītavān| Etatsarvaṁ kṛtvānyatkimapi ghaṭitam| Uśā śoṇitapurarājasya bāṇāsurasya kanyā kṛṣṇasya pautre'niruddhe'nurāgavatyabhavat| Citralekhośāsakhī siddhidvāreṇa kṛṣṇaprāsādādaniruddhopaharaṇaṁ kṛtvā śoṇitapure tamāvahat| Tadā balarāmaśca pradyumnākhyo'niruddhasya pitā cāniruddhasyoddhārāya śoṇitapuraṁ gatavantau| Śivaḥ kārtikeyaśca bāṇaṁ sahāyatvamakurutāṁ parantu yuddhe nikhilena parājitau| Kṛṣṇo'nte bāṇaṁ yuddhaṁ kṛtvā tasya bāhūnsarvānachinat| Tadanantaraṁ pauṇḍrako vārāṇasīrājasya sāhāyyena kṛṣṇapadaṁ svīkṛtavān| Tadarthaṁ kṛṣṇo garuḍārūḍhaḥ pauṇḍrakaṁ ca taṁ rājānaṁ cākrāntavān| Tau parājitya kṛṣṇaḥ svasudarśanacakrasya tejasā kāśīmadahat| Devairāhūtaḥ sanante kṛṣṇo yādavānsvakuṭumbamaśeṣeṇāhan| Teṣu vṛtteṣu balarāmo mṛtaḥ svamukhāccheṣa udbhūtaḥ| Kṛṣṇa eva lubdhakena yadṛcchayā māritaḥ| Tadanantaraṁ sa svaparamalokaṁ pratyāgatavān| Tathaiva pāṇḍavakauravayoryuddhe'saṅkhyavṛttāni tāni sarvāṇi yatra kṛṣṇasya sānnidhyopadeśau sarvaśo'vaśyāvāstāṁ śrīmahābhārate kathitānīti||286||
"After all those events (teṣām sarveṣām vṛttānām paścāt), Kṛṣṇa (kṛṣṇaḥ) married (pāṇim agṛhṇat) Satyabhāmā (satyabhāmāyāḥ) —daughter of Śatrājit (śatrājit-putryāḥ)— and (ca) Rukmiṇī (rukmiṇyāḥ) —daughter of Bhīṣmaka (bhīṣmaka-putryāḥ). Apart from these two wives (ābhyām bhāryābhyām ṛte), Kṛṣṇa had more than sixteen thousand additional wives (kṛṣṇasya anyāḥ paraḥ-ṣoḍaśa-sahasram bhāryāḥ āsan) who bore him one hundred and eighty thousand children (yāsām tasya āśīti-sahasra-adhika-lakṣaḥ santānāni abhavan). On a certain day (kasmincid divase), Indra (indraḥ) came (āgacchat) to the Dvārakā city (dvārakā-nagaram) to inform (jñāpayitum) Kṛṣṇa (kṛṣṇasya) about the tyranny (prajāpīḍanam) of the demon called Naraka (naraka-ākhyasya rākṣasasya). Then (tarhi) Kṛṣṇa (kṛṣṇaḥ), after going (gatvā) to the city (nagaram) of Naraka (narakasya), not only (na kevalam) killed (saḥ... māritavān) Naraka (narakam) but (yāvat) he even killed (api ahan) another (anyam) demon (rākṣasam) known as Mura (mura-nāmakam). Immediately after that (tad-anantaram), Kṛṣṇa (kṛṣṇaḥ) went (agacchat) to the heaven of Indra (indra-svargam) together with his own wife Satyabhāmā (sva-patnyā satyabhāmayā saha). While strolling (paribhrāmyan) in the garden (nandane) of heaven (svargasya), Kṛṣṇa (kṛṣṇaḥ), induced (preritaḥ) by his wife (sva-bhāryayā), stole (apāharan) the Pārijāta tree (pārijāta-vṛkṣam). After this (atas param), Indra (indraḥ), induced (preritaḥ) by his own wife (sva-bhāryayā) called Śacī (śacī-ākhyayā), decided (aniścinot) to recover (punar labdhum) that tree (tad-vṛkṣam). Thus (evam), Indra (indraḥ) and (ca... ca) the gods (devāḥ) confronted (sammukhībhūya) Kṛṣṇa (kṛṣṇam) (but) were (abhavan) defeated (parājitāḥ) by him (tena). After that (tatas), Kṛṣṇa (kṛṣṇaḥ) brought (nītavān) that prized tree (tad-iṣṭa-vṛkṣam) to Dvārakā city (dvārakā-nagaram). Having done (kṛtvā) all (sarvam) this (etad), something else (anyat kimapi) happened (ghaṭitam). Uśā (uśā), daughter (kanyā) of the demon Bāṇa, king of Śoṇitapura (śoṇitapura-rājasya bāṇa-asurasya), fell in love (anurāgavatī abhavat) with Aniruddha (aniruddhe) —grandson (pautre) of Kṛṣṇa (kṛṣṇasya)—. Citralekhā (citralekhā), Uśā's friend (uśā-sakhī), by means of supernatural powers (siddhidvāreṇa), after abducting Aniruddha (aniruddha-upaharaṇaṁ kṛtvā) from the Kṛṣṇa's palace (kṛṣṇa-prāsādāt), brought (āvahat) him (tam) to Śoṇitapura (śoṇitapure). Then (tadā), Balarāma (balarāmaḥ) and (ca... ca) the father (pitā) of Aniruddha (aniruddhasya) called Pradyumna (pradyumna-ākhyaḥ) went (gatavantau) to Śoṇitapura (śoṇitapuraṁ) to rescue Aniruddha (aniruddhasya uddhārāya). Śiva (śivaḥ) and (ca) Kārtikeya (kārtikeyaḥ) helped (sahāyatvam akurutām) Bāṇa (bāṇam), but (parantu) they were completely defeated (nikhilena parājitau) in battle (yuddhe). Finally (ante), Kṛṣṇa (kṛṣṇaḥ), after fighting (yuddham kṛtvā) Bāṇa (bāṇam), cut (achinat) all of his arms (tasya bāhūn sarvān). Afterward (tad-anantaram), Pauṇḍraka (pauṇḍrakaḥ), with the help (sāhāyyena) of the king of Vārāṇasī (vārāṇasī-rājasya), appropriated (svīkṛtavān) the position of Kṛṣṇa (kṛṣṇa-padam). On that account (tadartham), Kṛṣṇa (kṛṣṇaḥ), mounted on Garuḍa (garuḍa-ārūḍhaḥ), attacked (ākrāntavān) Pauṇḍraka (pauṇḍrakam) and (ca... ca) that king (tam rājānam). After defeating (parājitya) them both (tau), Kṛṣṇa (kṛṣṇaḥ) burn down (adahat) Kāśī --another name of Vārāṇasī-- (kāśīm) with the radiance (tejasā) of his Sudarśana disk (sva-sudarśana-cakrasya). Being (san) called (āhūtaḥ) by the gods (devaiḥ), in the end (ante) Kṛṣṇa (kṛṣṇaḥ) totally (aśeṣeṇa) slew (ahan) the Yādava-s (yādavān) —his own family (sva-kuṭumbam)—. During those events (teṣu vṛtteṣu), Balarāma (balarāmaḥ) died (mṛtaḥ) (and) Śeṣa (śeṣaḥ) emerged (udbhūtaḥ) from his mouth (sva-mukhāt). Kṛṣṇa himself (kṛṣṇaḥ eva) was accidentally killed (yadṛcchayā māritaḥ) by a hunter (lubdhakena). Immediately after that (tad-anantaram), he (saḥ) returned (pratyāgatavān) to his supreme world (sva-parama-lokam). Similarly (tathā eva), all of those innumerable events (asaṅkhya-vṛttāni tāni sarvāṇi) in the war (yuddhe) between Pāṇḍava-s and Kaurava-s (pāṇḍava-kauravayoḥ) —where (yatra) the presence and teaching (sānnidhya-upadeśau) of Kṛṣṇa (kṛṣṇasya) were (āstām) absolutely (sarvaśas) indispensable (avaśyau)— are narrated (kathitāni) in venerable Mahābhārata (śrī-mahābhārate... iti)"||286||
कृष्णलीलाया एतत्सङ्क्षिप्तवर्णनात्पश्चात्साधको गाढध्यानसमाविष्टः। तदनन्तरं स भगवतः कृष्णस्य कानिचिन्नामानि पाठयितुमुपक्रान्तवान्॥२८७॥
Kṛṣṇalīlāyā etatsaṅkṣiptavarṇanātpaścātsādhako gāḍhadhyānasamāviṣṭaḥ| Tadanantaraṁ sa bhagavataḥ kṛṣṇasya kānicinnāmāni pāṭhayitumupakrāntavān||287||
After (paścāt) this succinct description (etad-saṅkṣipta-varṇanāt) of the Kṛṣṇa's pastimes (kṛṣṇa-līlāyāḥ), the seeker (sādhakaḥ) entered into a deep meditation (gāḍha-dhyāna-samāviṣṭaḥ). Immediately after that (tad-anantaram), he (saḥ) began (upakrāntavān) reciting (pāṭhayitum) some (kānicid) names (nāmāni) of Lord Kṛṣṇa (bhagavataḥ kṛṣṇasya)||287||
नीलमाधवः श्यामसुन्दरो यादवो यदुनाथः कुकुराधिनाथो दयानिधिर्वासुदेवो वसुदेवभूर्देवकीनन्दनो देवकीपुत्रो देवकीसूनुर्दैवकीनन्दनः श्रीवत्सभृच्छ्रीवत्सलाञ्छनः श्रीवत्साङ्को नन्दकुमारो नन्दनन्दनो नन्दकी नन्दात्मजः पूतनाहा पूतनारिः पूतनासूदनो दामोदरो यमलार्जुनहा कालियजिदुपेन्द्र इन्द्रानुज इन्द्रावरजो गोवर्धनधरो गिरिधरो गोविन्दो गोपालो गोपेन्द्रो गोपेशः केशवः केशी केशः केशटो हृषीकेशो जनार्द्दनोऽच्युतोऽनन्तो दैत्यारिर्वंशीधरो मुरलीधरो गोपनीनाथो राधाकान्तो राधावल्लभो राधानाथोऽरिष्टसूदनः रुक्मिणिपतिः केशिहा केशिसूदनः कालनेमिहा कालनेमिरिपुः कालनेमिशत्रुः कालनेम्यरिः पीताम्बरश्चाणूरजित्कंसारातिर्मथुरेशः कंसजित्कंसहा कंसारिः पाञ्चजन्यधरः कालयवनजिद्द्वारकेशो द्वारकनाथो जाम्बवतीपतिर्नरकजिन्नरकान्तको मुरहा मुरारिर्मुररिपुः पौण्ड्रकजिच्चक्रधरश्चक्री चक्रपाणिश्चक्रहस्तश्चक्रवांस्चक्रभृच्छङ्खी शङ्खभृद्धमो वनमाली मालः कौस्तुभवक्षाः कौस्तुभलक्षणो माधवो मधुजिन्मधुरिपुर्मधुभिन्मधुमथनो गुरुडध्वजस्तार्क्ष्यध्वजस्तार्क्ष्यनायको यवनारिः पार्थसारथिर्जगन्नाथः पुरुषोत्तमो मनोहरो जगदीशो मोहनो नवनीततस्करः कंसहन्ता राधिकेशो घृणी कृशाङ्गो प्रतापी सलीलो गिरिपूजको दयालुश्चेति भगवतः कृष्णस्येमानि कानिचिदसङ्ख्यनाम्नामिति॥२८८॥
Nīlamādhavaḥ śyāmasundaro yādavo yadunāthaḥ kukurādhinātho dayānidhirvāsudevo vasudevabhūrdevakīnandano devakīputro devakīsūnurdaivakīnandanaḥ śrīvatsabhṛcchrīvatsalāñchanaḥ śrīvatsāṅko nandakumāro nandanandano nandakī nandātmajaḥ pūtanāhā pūtanāriḥ pūtanāsūdano dāmodaro yamalārjunahā kāliyajidupendra indrānuja indrāvarajo govardhanadharo giridharo govindo gopālo gopendro gopeśaḥ keśavaḥ keśī keśaḥ keśaṭo hṛṣīkeśo janārddano'cyuto'nanto daityārirvaṁśīdharo muralīdharo gopanīnātho rādhākānto rādhāvallabho rādhānātho'riṣṭasūdanaḥ rukmiṇipatiḥ keśihā keśisūdanaḥ kālanemihā kālanemiripuḥ kālanemiśatruḥ kālanemyariḥ pītāmbaraścāṇūrajitkaṁsārātirmathureśaḥ kaṁsajitkaṁsahā kaṁsāriḥ pāñcajanyadharaḥ kālayavanajiddvārakeśo dvārakanātho jāmbavatīpatirnarakajinnarakāntako murahā murārirmuraripuḥ pauṇḍrakajiccakradharaścakrī cakrapāṇiścakrahastaścakravāṁscakrabhṛcchaṅkhī śaṅkhabhṛddhamo vanamālī mālaḥ kaustubhavakṣāḥ kaustubhalakṣaṇo mādhavo madhujinmadhuripurmadhubhinmadhumathano guruḍadhvajastārkṣyadhvajastārkṣyanāyako yavanāriḥ pārthasārathirjagannāthaḥ puruṣottamo manoharo jagadīśo mohano navanītataskaraḥ kaṁsahantā rādhikeśo ghṛṇī kṛśāṅgo pratāpī salīlo giripūjako dayāluśceti bhagavataḥ kṛṣṇasyemāni kānicidasaṅkhyanāmnāmiti||288||
"These (imāni) (are) some (kānicid) of the innumerable names (asaṅkhya-nāmnām) of Lord Kṛṣṇa (bhagavataḥ kṛṣṇasya): The blue descendant of Madhu (nīla-mādhavaḥ), dark and beautiful (śyāma-sundaraḥ), descendant of Yadu (yādavaḥ), lord of the Yādava-s --as a matter of fact, the Kukura-s were a branch of the Yadu race-- (yadu-nāthaḥ kukura-adhināthaḥ), treasure of compassion (dayā-nidhiḥ), descendant of Vasudeva (vāsudevaḥ), son of Vasudeva (vasudevabhūḥ), son of Devakī (devakī-nandanaḥ devakī-putraḥ devakī-sūnuḥ daivakī-nandanaḥ), wearing the śrīvatsa mark (śrīvatsa-bhṛt), having the śrīvatsa mark (śrīvatsa-lāñchanaḥ śrīvatsa-aṅkaḥ), son of Nanda (nanda-kumāraḥ nanda-nandanaḥ... nanda-ātmajaḥ), possessor of the Nanda's sword (nandakī), killer of Pūtanā (pūtanā-hā), enemy of Pūtanā (pūtanā-ariḥ), slayer of Pūtanā (pūtanā-sūdanaḥ), having a rope around his belly (dāma-udaraḥ), destroyer of two Arjuna trees (yamala-arjuna-hā), conqueror of Kāliya (kāliya-jit), younger brother of Indra (upa-indraḥ indra-anujaḥ indra-avarajaḥ), holder of Govardhana (govardhana-dharaḥ), holder of the mountain (giri-dharaḥ), procuring cows (go-vindaḥ), cowherd (go-pālaḥ), chief of herdsmen (gopa-indraḥ gopa-īśaḥ), having long/much/handsome hair (keśavaḥ keśī keśaḥ keśaṭaḥ), lord of the senses (hṛṣīka-īśaḥ), agitating people (jana-ardanaḥ), imperishable (acyutaḥ), infinite (anantaḥ), enemy of the daitya-s --demons-- (daitya-ariḥ), holding a flute --i.e. flutist-- (vaṁśī-dharaḥ muralī-dharaḥ), lord of the cowherdesses (gopī-nāthaḥ), lover of Rādhā (rādhā-kāntaḥ), beloved of Rādhā (rādhā-vallabhaḥ), lord of Rādhā (rādhā-nāthaḥ), slayer of Ariṣṭa (ariṣṭa-sūdanaḥ), husband of Rukmiṇī (rukmiṇi-patiḥ), killer of Keśī (keśi-hā), slayer of Keśī (keśisūdanaḥ), killer of Kālanemi (kālanemi-hā), foe of Kālanemi (kālanemi-ripuḥ kālanemi-śatruḥ kālanemi-ariḥ), dressed in yellow clothes (pīta-ambaraḥ), conqueror of Cāṇūra (cāṇūra-jit), enemy of Kaṁsa (kaṁsa-ārātiḥ... kaṁsa-ariḥ), lord of Mathurā (mathurā-īśaḥ), conqueror of Kaṁsa (kaṁsa-jit), killer of Kaṁsa (kaṁsa-hā), holder of the conch Pāñcajanya (pāñcajanya-dharaḥ), conqueror of Kālayavana (kālayavana-jit), lord of Dvārakā --also written Dvāraka sometimes-- (dvārakā-īśaḥ dvāraka-nāthaḥ), husband of Jāmbavatī (jāmbavatī-patiḥ), conqueror of Naraka (naraka-jit), destroyer of Naraka (naraka-antakaḥ), killer of Mura (mura-hā), enemy of Mura (mura-ariḥ mura-ripuḥ), conqueror of Pauṇḍraka (pauṇḍraka-jit), bearer of the disk (cakra-dharaḥ cakrī... cakravān cakra-bhṛt), having a disk in his hand (cakra-pāṇiḥ cakra-hastaḥ), bearer of the conch (śaṅkhī śaṅkha-bhṛt), blower (of the conch) (dhamaḥ), wearing a garland of forest (flowers) (vana-mālī), wearing a garland (mālaḥ), having his chest decorated with the jewel Kaustubha (kaustubha-vakṣāḥ), whose mark is the jewel Kaustubha (kaustubha-lakṣaṇaḥ), descendant of Madhu (mādhavaḥ), conqueror of Madhu (madhu-jit), enemy of Madhu (madhu-ripuḥ), slayer of Madhu (madhu-bhid), destroyer of Madhu (madhu-mathanaḥ), having Garuḍa in his banner (guruḍa-dhvajaḥ tārkṣya-dhvajaḥ), Garuḍa's leader (tārkṣya-nāyakaḥ), enemy of the Yavana-s --lit. enemy of the barbarians-- (yavana-ariḥ), Arjuna's charioteer (pārtha-sārathiḥ), protector of the world (jagat-nāthaḥ), best of men (puruṣa-uttamaḥ), fascinating --lit. heart-stealing-- (manas-haraḥ), lord of the world (jagat-īśaḥ), deluder (mohanaḥ), thief of the butter (navanīta-taskaraḥ), slayer of Kaṁsa (kaṁsa-hantā), lord of little Rādhā (rādhikā-īśaḥ), merciful (ghṛṇī), having a slender body (kṛśa-aṅgaḥ), mighty (pratāpī), sportive (salīlaḥ), worshiper of the mountain (giri-pūjakaḥ), and (ca) compassionate (dayāluḥ... iti)"||288||
इदानीं च भगवतः कृष्णस्य जीवने विषयं समाप्य स साधको बुद्धशब्दितस्य विष्णोर्नवमावतारस्य कथां यथासम्भवं सङ्क्षेपेण व्याख्यातुमप्रवर्तत॥२८९॥
Idānīṁ ca bhagavataḥ kṛṣṇasya jīvane viṣayaṁ samāpya sa sādhako buddhaśabditasya viṣṇornavamāvatārasya kathāṁ yathāsambhavaṁ saṅkṣepeṇa vyākhyātumapravartata||289||
And (ca) now (idānīm), having concluded (samāpya) the subject (viṣayam) about the life (jīvane) of Lord Kṛṣṇa (bhagavataḥ kṛṣṇasya), the seeker (saḥ sādhakaḥ) proceeded (apravartata) to explain (vyākhyātum), as succinctly as possible (yathāsambhavam saṅkṣepeṇa), the story (kathām) of the ninth avatāra of Viṣṇu (viṣṇoḥ navama-avatārasya) called Buddha (buddha-śabditasya)||289||
सिद्धार्थो गौतमनामकोऽपि वा बुद्धनामकोऽपि वा लुम्बिनीनगरे जातः किन्तु स कपिलवस्तुपुरे वर्धितः। सिद्धार्थस्य पिता शाक्यगोत्रस्य प्रमुख आसीत्। तस्य जन्मनः पूर्वं ब्राह्मणैर्भविष्यकथनं कृतं यत्सिद्धार्थो महानृपतिर्महर्षिर्वा भवेत्। ततः सिद्धार्थस्य पिता तस्य तपस्वितं निवारयितुं तं स्वप्रासादे निरुद्धमकरोद्। एवं सिद्धार्थो विलासित्वैः परिवेष्टितोऽवर्धत। ततः स गोपां व्यवहद्यस्याः पुत्रोऽभवत्। सिद्धार्थस्यान्तस्तु किञ्चिदपि प्रासादं त्यक्तुं रात्रौ तं प्रेरितवान्। किमिति। कपिलवस्तुनि स्वनगरे वास्तवत्वं द्रष्टुम्। तथैव स रोगिणं च वृद्धं च शवं चापद्यत। स तत्क्षणमेवावागच्छद्यद्भूतानि सर्वाणि रोगजरामृत्य्वधीनानि। अवगमादस्मात्स्वजीवनं सर्वथा परिवर्तितम्। अतस्तत्प्रासादं त्यक्त्वा तपस्विजीवनं स प्रारभतेति॥२९०॥
Siddhārtho gautamanāmako'pi vā buddhanāmako'pi vā lumbinīnagare jātaḥ kintu sa kapilavastupure vardhitaḥ| Siddhārthasya pitā śākyagotrasya pramukha āsīt| Tasya janmanaḥ pūrvaṁ brāhmaṇairbhaviṣyakathanaṁ kṛtaṁ yatsiddhārtho mahānṛpatirmaharṣirvā bhavet| Tataḥ siddhārthasya pitā tasya tapasvitaṁ nivārayituṁ taṁ svaprāsāde niruddhamakarod| Evaṁ siddhārtho vilāsitvaiḥ pariveṣṭito'vardhata| Tataḥ sa gopāṁ vyavahadyasyāḥ putro'bhavat| Siddhārthasyāntastu kiñcidapi prāsādaṁ tyaktuṁ rātrau taṁ preritavān| Kimiti| Kapilavastuni svanagare vāstavatvaṁ draṣṭum| Tathaiva sa rogiṇaṁ ca vṛddhaṁ ca śavaṁ cāpadyata| Sa tatkṣaṇamevāvāgacchadyadbhūtāni sarvāṇi rogajarāmṛtyvadhīnāni| Avagamādasmātsvajīvanaṁ sarvathā parivartitam| Atastatprāsādaṁ tyaktvā tapasvijīvanaṁ sa prārabhateti||290||
"Siddhārtha (siddhārthaḥ) —also called Gautama or Buddha (gautama-nāmakaḥ api vā buddha-nāmakaḥ api vā)— was born (jātaḥ) in the Lumbinī city (lumbinī-nagare) but (kintu) was raised (vardhitaḥ) in the Kapilavastu city (kapilavastu-pure). The father (pitā) of Siddhārtha (siddhārthasya) was (āsīt) the chief (pramukhaḥ) of the Śākya clan (śākya-gotrasya). Before (pūrvam) his birth (tasya janmanaḥ), the brāhmaṇa-s predicted (brāhmaṇaiḥ bhaviṣyakathanam kṛtam) that (yad) Siddhārtha (siddhārthaḥ) would become (bhavet) a great monarch (mahā-nṛpatiḥ) or (vā) a great sage (mahā-ṛṣiḥ). Then (tatas) the father (pitā) of Siddhārtha (siddhārthasya), to prevent (nivārayitum) him from being an ascetic (tasya tapasvitam), kept (niruddham akarot) him (tam) confined (niruddham) in his palace (sva-prāsāde). Thus (evam), Siddhārtha (siddhārthaḥ) grew up (avardhata) surrounded (pariveṣṭitaḥ) by luxuries (vilāsitvaiḥ). After that (tatas), he (saḥ) married (vyavahat) Gopā (gopām), by whom (yasyāḥ) he had a son --lit. there was a son-- (putraḥ abhavat). But (tu) something (kiñcidapi) within (antar) Siddhārtha (siddhārthasya) urged (preritavān) him (tam) to leave (tyaktum) the palace (prāsādam) by night (rātrau). Why (kim iti)? To see (draṣṭum) the reality (vāstavatvam) in Kapilavastu (kapilavastuni), his city (sva-nagare). So (tathā eva), he (saḥ) bumped (āpadyata) into a sick man (rogiṇam), an old man (vṛddham) and (ca... ca... ca) a corpse (śavam). He (saḥ) immediately (tatkṣaṇam eva) understood (avāgacchat) that (yad) all of the living beings (bhūtāni sarvāṇi) were subject to sickness, old age and death (roga-jarā-mṛtyu-adhīnāni). From that understanding (avagamāt asmāt), his life (sva-jīvanam) completely (sarvathā) turned round --i.e. it changed-- (parivartitam). On this account (atas), after leaving (tyaktvā) that palace (tad-prāsādam), he (saḥ) started (prārabhata) the life of an ascetic (tapasvi-jīvanam... iti)"||290||
सिद्धार्थस्याराडकालामश्चोद्रकरामपुत्र इति गुरू द्वावभवतां स तु तावत्यजद्यतस्ताभ्यां मोक्षं नाप्तवान्। सिद्धार्थः षड्वर्षान्यावत्तीव्रं तपश्चैकाग्रतां चाचरितवान्येन स्वशरीरं बहु कृशतां गतम्। यथा तेन सर्वेण तापस्येनापि सिद्धार्थो मुक्तिं लब्धुं नाशङ्कत तथा पुनरशितुं च तपस्त्यक्तुं च निश्चितवान्। एतत्सिद्धार्थस्य नवजीवनमारब्धवद्ग्रामवासिन्याः साहाय्येन या तस्मै क्षीरं च मधु चोपाहरत्। तदनन्तरं नैरञ्जनानद्यां स्नात्वा ततो बोधितरुं प्रति प्रस्थाय तस्योऽध उपाविशत्। सिद्धार्थेन शास्त्राणां सर्वेषामधीतानामपि तथापि स मोक्षं न प्राप्नोत्। स स्तम्भवद्दृढस्तत्र षड्दिनपर्यन्तं ध्यायनतिष्ठत्। सत्यमन्ते स उपलब्धवान्। सप्ताहसप्तकं यावत्तत्र प्रबोधितावस्थायामवातिष्ठत्। अस्मात्प्रबोधनात्सिद्धार्थो बुद्धो वा शाक्यमुनिर्वेति नाम्ना प्रसिद्धोऽभवत्। आदौ बुद्धस्य स्वावस्थाविषयेऽवक्तुकामस्यापि तथाप्युपदेष्टुं बुद्धं ब्रह्मैव प्रत्ययमकारयदिति कथ्यत इति॥२९१॥
Siddhārthasyārāḍakālāmaścodrakarāmaputra iti gurū dvāvabhavatāṁ sa tu tāvatyajadyatastābhyāṁ mokṣaṁ nāptavān| Siddhārthaḥ ṣaḍvarṣānyāvattīvraṁ tapaścaikāgratāṁ cācaritavānyena svaśarīraṁ bahu kṛśatāṁ gatam| Yathā tena sarveṇa tāpasyenāpi siddhārtho muktiṁ labdhuṁ nāśaṅkata tathā punaraśituṁ ca tapastyaktuṁ ca niścitavān| Etatsiddhārthasya navajīvanamārabdhavadgrāmavāsinyāḥ sāhāyyena yā tasmai kṣīraṁ ca madhu copāharat| Tadanantaraṁ nairañjanānadyāṁ snātvā tato bodhitaruṁ prati prasthāya tasyo'dha upāviśat| Siddhārthena śāstrāṇāṁ sarveṣāmadhītānāmapi tathāpi sa mokṣaṁ na prāpnot| Sa stambhavaddṛḍhastatra ṣaḍdinaparyantaṁ dhyāyanatiṣṭhat| Satyamante sa upalabdhavān| Saptāhasaptakaṁ yāvattatra prabodhitāvasthāyāmavātiṣṭhat| Asmātprabodhanātsiddhārtho buddho vā śākyamunirveti nāmnā prasiddho'bhavat| Ādau buddhasya svāvasthāviṣaye'vaktukāmasyāpi tathāpyupadeṣṭuṁ buddhaṁ brahmaiva pratyayamakārayaditi kathyata iti||291||
"Siddhārtha had (siddhārthasya... abhavatām) two Guru-s (gurū dvau): «Arāḍakālāma (arāḍakālāmaḥ) and (ca) Udrakarāmaputra (udrakarāmaputraḥ iti)», but (tu) he (saḥ) abandoned (atyajat) them (tau) because (yatas) he did not attain (na āptavān) Liberation (mokṣam) with them (tābhyām). Siddhārtha (siddhārthaḥ) practiced (ācaritavān) for six years (ṣaṭ-varṣān yāvat) intense (tīvram) austerities (tapas) and (ca... ca) concentration (ekāgratām), by which (yena) his body (svaśarīram) became very emaciated (bahu kṛśatām gatam). As (yathā) Siddhārtha (siddhārthaḥ) could not (na aśaṅkata) attain (labdhum) Liberation (muktim) even (api) through all that ascetism (tena sarveṇa tāpasyena), he decided (tathā... niścitavān) to eat (aśitum) again (punar) and (ca... ca) to abandon (tyaktum) austerities (tapas). This (etad) started (ārabdhavat) for Siddhārtha (siddhārthasya) a new life (nava-jīvanam), with the help (sāhāyyena) of a female villager (grāma-vāsinyāḥ) who (yā) offered (upāharat) him (tasmai) milk (kṣīram) and (ca... ca) honey (madhu). Immediately after that (tad-anantaram), he bathed (snātvā) in the river Nairañjanā (nairañjanā-nadyām), then (tatas) he proceeded (prasthāya) to the tree of Wisdom (bodhi-tarum prati) (and) he sat down (upāviśat) under it (tasya adhas). Although Siddhārtha had studied all the scriptures (siddhārthena śāstrāṇām sarveṣām adhītānām api), even so (tathā api) he (saḥ) did not achieve (na prāpnot) Liberation (mokṣam). He (saḥ), firm (dṛḍhaḥ) like a pillar (stambha-vat), kept (atiṣṭhat) meditating (dhyāyan) there (tatra) during six days (ṣaṭ-dina-paryantam). He (saḥ) finally (ante) realized (upalabdhavān) the Truth (satyam). He remained (avātiṣṭhat) there (tatra) during seven weeks (saptāha-saptakam yāvat) in an Awakened State (prabodhita-avasthāyām). From this Awakening (asmāt prabodhanāt), Siddhārtha (siddhārthaḥ) became known (prasiddhaḥ abhavat) by the name (nāmnā) of Buddha (buddhaḥ) or (vā... vā) Śākyamuni (śākyamuniḥ... iti). Although at the beginning Buddha did not want to speak about his State (ādau buddhasya sva-avasthā-viṣaye avaktukāmasya api), even so (tathā api), it is said (kathyate) that (iti) Brahmā himself (brahmā eva) convinced (pratyayam akārayat) Buddha (buddham) to teach (upadeṣṭum... iti)"||291||
तदा बुद्धो दुःखसमुदयनिरोधमार्गात्मकानि चतुरार्यसत्यान्यवक्। दुःखं संसारस्य सारवल्लक्षणम्। समुदयो यत्तद्दुःखं जनयत्कारणं स्यात्तद्यथा तृष्णा। निरोधः संसारोत्पादकस्य तादृशदुःखस्य रोधः। मार्गश्चार्याष्टाङ्गमार्गो यो दुःखनिरोधं नयति। आर्याष्टाङ्गमार्गोऽयं चाष्टसम्यङ्मार्गनामकोऽपि। एष सम्यग्दृष्टिः सम्यक्सङ्कल्पः सम्यग्वाक्सम्यक्कर्मान्तः सम्यगाजीवः सम्यग्व्यायामः सम्यक्स्मृतिश्च सम्यक्समाधिरित्याकृत्यष्टकेन युक्तोऽस्ति। बुद्ध एकान्नपञ्चाशद्वर्षपर्यन्तमध्यापितवान्भारते ग्रामादन्यग्रामं चरन्। बुद्धस्य कीर्तिः प्रसरती राजानोऽन्ये च धनिनो निवृत्त्यर्थमुद्यानानामारामानां च दातृतामाप्ताः। यद्यपि बुद्ध इमानि सर्वाणि दानानि स्वीकृतवांस्तथापि स भिक्षुरिव जीवन्नतिष्ठत्। बुद्धः प्रायो मध्याह्नाशनानन्तरमपाठयत्। अन्ते बुद्धोऽशीतिवर्षीयः सन्कुशिनगरे स्वदेहमत्यज्यत्। बुद्धो म्रियमाणः सर्वस्यानित्यत्वं समागतभिक्षून्स्मारयित्वोपदेशेषु शरणं गन्तुमर्हथेति तानुपन्यस्तवानिति॥२९२॥
Tadā buddho duḥkhasamudayanirodhamārgātmakāni caturāryasatyānyavak| Duḥkhaṁ saṁsārasya sāravallakṣaṇam| Samudayo yattadduḥkhaṁ janayatkāraṇaṁ syāttadyathā tṛṣṇā| Nirodhaḥ saṁsārotpādakasya tādṛśaduḥkhasya rodhaḥ| Mārgaścāryāṣṭāṅgamārgo yo duḥkhanirodhaṁ nayati| Āryāṣṭāṅgamārgo'yaṁ cāṣṭasamyaṅmārganāmako'pi| Eṣa samyagdṛṣṭiḥ samyaksaṅkalpaḥ samyagvāksamyakkarmāntaḥ samyagājīvaḥ samyagvyāyāmaḥ samyaksmṛtiśca samyaksamādhirityākṛtyaṣṭakena yukto'sti| Buddha ekānnapañcāśadvarṣaparyantamadhyāpitavānbhārate grāmādanyagrāmaṁ caran| Buddhasya kīrtiḥ prasaratī rājāno'nye ca dhanino nivṛttyarthamudyānānāmārāmānāṁ ca dātṛtāmāptāḥ| Yadyapi buddha imāni sarvāṇi dānāni svīkṛtavāṁstathāpi sa bhikṣuriva jīvannatiṣṭhat| Buddhaḥ prāyo madhyāhnāśanānantaramapāṭhayat| Ante buddho'śītivarṣīyaḥ sankuśinagare svadehamatyajyat| Buddho mriyamāṇaḥ sarvasyānityatvaṁ samāgatabhikṣūnsmārayitvopadeśeṣu śaraṇaṁ gantumarhatheti tānupanyastavāniti||292||
"Then (tadā), Buddha (buddhaḥ) pronounced (avak) the four noble truths (catur-ārya-satyāni) consisting of duḥkha, samudaya, nirodha and mārga (duḥkha-samudaya-nirodha-mārga-ātmakāni). Duḥkha or suffering (duḥkham) (is) the essential (sāravat) characteristic (lakṣaṇam) of Saṁsāra --i.e. of Transmigration full of misery-- (saṁsārasya). Samudaya (samudayaḥ) is (syāt) the cause (kāraṇam) that (yad) generates (janayat) that suffering (tad-duḥkham), namely (tadyathā) the thirst --i.e. the desire-- (tṛṣṇā). Nirodha (nirodhaḥ) (is) the suppression (rodhaḥ) of such a suffering (tādṛśa-duḥkhasya) which produces Saṁsāra (saṁsāra-utpādakasya). And (ca) mārga or path (mārgaḥ) (is) the noble eightfold path (ārya-aṣṭāṅga-mārgaḥ) which (yaḥ) leads (nayati) to the nirodha or suppression of suffering (duḥkha-nirodham). And (ca) this (ayam) noble eightfold path (ārya-aṣṭāṅga-mārgaḥ) (is) also (api) called Aṣṭasamyaṅmārga --lit. the path of the eight right (aspects)-- (aṣṭa-samyak-mārga-nāmakaḥ). It (eṣaḥ) is (asti) furnished with (yuktaḥ) eight aspects (ākṛti-aṣṭakena): Right viewpoint (samyak-dṛṣṭiḥ), right thought (samyak-saṅkalpaḥ), right speech (samyak-vāk), right action (samyak-karmāntaḥ), right livelihood --or right living-- (samyak-ājīvaḥ), right effort (samyak-vyāyāmaḥ), right mindfulness --or right memory-- (samyak-smṛtiḥ) and (ca) right concentration (samyak-samādhiḥ iti). Buddha (buddhaḥ) taught (adhyāpitavān) during forty-nine years (ekānnapañcāśat-varṣa-paryantam) moving (caran) from one village (grāmāt) to another village (anya-grāmam) in India (bhārate). As the fame of Buddha spread (buddhasya kīrtiḥ prasaratī), kings (rājānaḥ) and (ca) other (anye) wealthy men (dhaninaḥ) became donors (dātṛtām āptāḥ) of parks (udyānānām) and (ca) gardens (ārāmānām) in order to hold retreats (nivṛtti-artham). Although (yadi api) Buddha (buddhaḥ) accepted (svīkṛtavān) all (sarvāṇi) these (imāni) donations (dānāni), even so (tathā api) he continued to live (jīvan atiṣṭhat) like (iva) a mendicant (bhikṣuḥ). Buddha (buddhaḥ) usually (prāyas) taught (apāṭhayat) after lunch (madhyāhna-aśana-anantaram). Buddha (buddhaḥ) finally (ante) abandoned (atyajat) his body (sva-deham) in Kuśinagara (kuśinagare) when he was eighty years old (aśīti-varṣīyaḥ san). Buddha (buddhaḥ), while he was dying (mriyamāṇaḥ), reminded (smārayitvā) the assembled mendicants (samāgata-bhikṣūn) of the impermanence (anityatvam) of all (sarvasya) (and) suggested (upanyastavān) them (tān): «Please, take refuge (śaraṇam gantum arhatha) in the teachings (upadeśeṣu... iti... iti)»"||292||
केचिद्वदन्ति यद्बुद्धः खलु विष्णोर्नवमावतार आसीदन्ये तु तन्निरस्यन्ति। जगत्यस्मिन्यत्र भ्रमाख्या माता राज्यकारिणी सर्वदान्यश्लोकविरुद्ध एकश्लोकः स्यात्। अत एव क्षमाविकासः करणीयः। बुद्धः किन्तु सर्वप्राणिनः प्रति करुणाया अवतारोऽभवत्। यथा स वैदिकयज्ञेषु पशुवधविरुद्धः। एवं बुद्धोपदेशा अशेषेणाहिंसामूला अलमनेन। स साधको विष्णोरवतारान्निरूपयन्स्थातुं सज्जः। इदानीमेवाविलम्बेन स विष्णोर्दशमावतारस्य कल्केर्विषये वक्तुमुपक्रंस्यते॥२९३॥
Kecidvadanti yadbuddhaḥ khalu viṣṇornavamāvatāra āsīdanye tu tannirasyanti| Jagatyasminyatra bhramākhyā mātā rājyakāriṇī sarvadānyaślokaviruddha ekaślokaḥ syāt| Ata eva kṣamāvikāsaḥ karaṇīyaḥ| Buddhaḥ kintu sarvaprāṇinaḥ prati karuṇāyā avatāro'bhavat| Yathā sa vaidikayajñeṣu paśuvadhaviruddhaḥ| Evaṁ buddhopadeśā aśeṣeṇāhiṁsāmūlā alamanena| Sa sādhako viṣṇoravatārānnirūpayansthātuṁ sajjaḥ| Idānīmevāvilambena sa viṣṇordaśamāvatārasya kalkerviṣaye vaktumupakraṁsyate||293||
Some (kecid) say (vadanti) that (yad) Buddha (buddhaḥ) was (āsīt) certainly (khalu) the ninth avatāra (navama-avatāraḥ) of Viṣṇu (viṣṇoḥ), but (tu) others (anye) reject (nirasyanti) that (tad). In this world (jagati asmin) where (yatra) the mother (mātā) called 'confusion' (bhrama-ākhyā) reigns (rājya-kāriṇī), there is (syāt) always (sarvadā) one stanza (eka-ślokaḥ) opposing to another stanza (anya-śloka-viruddhaḥ). On this account (atas eva), one should develop patience (kṣamā-vikāsaḥ karaṇīyaḥ). Anyway (kintu), Buddha (buddhaḥ) was (abhavat) an avatāra (avatāraḥ) of compassion (karuṇāyāḥ) toward (prati) all the living beings (sarva-prāṇinaḥ). For example (yathā), he (saḥ) was against the slaughtering of animals (paśu-vadha-viruddhaḥ) during the Vedic sacrifices (vaidika-yajñeṣu). Thus (evam), the Buddha's teachings (buddha-upadeśāḥ) are completely based on harmlessness --commonly known as 'non-violence'-- (aśeṣeṇa ahiṁsā-mūlāḥ), enough of this (alam anena). The seeker (saḥ sādhakḥaḥ) (is) ready (sajjaḥ) to keep (sthātum) describing (nirūpayan) the avatāra-s (avatārān) of Viṣṇu (viṣṇoḥ). Right now (and) without delay (idānīm eva avilambena), he (saḥ) will start (upakraṁsyate) speaking (vaktum) about Kalki (kalkeḥ viṣaye), the tenth avatāra (daśama-avatārasya) of Viṣṇu (viṣṇoḥ)||293||
कल्किर्विष्णोरन्तिमावतारः शम्भलशब्दिते ग्रामे विष्णुयशनामकब्राह्मणकुटुम्बे द्वात्रिंशत्सहस्राधिकचतुर्लक्षसंवत्सरसंस्थितस्य कल्याख्यवर्तमानयुगस्यान्ते प्रादुर्भविष्यति। तस्मिन्कालेऽधर्मानुयायिभिर्जगच्छासितं भविष्यति। कल्किर्दुष्टानां विनाशाय जगतो नूतनयुगेऽर्थात्सत्ययुगे प्रक्षेपणाय चोद्भविष्यति। कल्किः श्वेताश्वारूढो केतुतारावज्ज्वलत्खड्गहस्त आगमिष्यति। कल्केरश्वः स्वपादप्रहरेण पृथिवीं कम्पयिष्यत्यगाधगाम्भीर्ये च जगद्धारककच्छपं पातयिष्यति। तत्सर्वं कृत्वा देवाः पृथिवीं पूर्वशुद्धिदशामानेष्यन्तीति॥२९४॥
Kalkirviṣṇorantimāvatāraḥ śambhalaśabdite grāme viṣṇuyaśanāmakabrāhmaṇakuṭumbe dvātriṁśatsahasrādhikacaturlakṣasaṁvatsarasaṁsthitasya kalyākhyavartamānayugasyānte prādurbhaviṣyati| Tasminkāle'dharmānuyāyibhirjagacchāsitaṁ bhaviṣyati| Kalkirduṣṭānāṁ vināśāya jagato nūtanayuge'rthātsatyayuge prakṣepaṇāya codbhaviṣyati| Kalkiḥ śvetāśvārūḍho ketutārāvajjvalatkhaḍgahasta āgamiṣyati| Kalkeraśvaḥ svapādaprahareṇa pṛthivīṁ kampayiṣyatyagādhagāmbhīrye ca jagaddhārakakacchapaṁ pātayiṣyati| Tatsarvaṁ kṛtvā devāḥ pṛthivīṁ pūrvaśuddhidaśāmāneṣyantīti||294||
"Kalki (kalki), the final avatāra (antima-avatāraḥ) of Viṣṇu (viṣṇoḥ), will appear (prādurbhaviṣyati) in a village (grāme) called Śambhala (śambhala-śabdite), in the family of a brāhmaṇa called Viṣṇuyaśa (viṣṇuyaśa-nāmaka-brāhmaṇa-kuṭumbe), at the end (ante) of the present yuga --i.e. age-- called Kali (kali-ākhya-vartamāna-yugasya) which lasts four hundred thirty-two thousand years (dvātriṁśat-sahasra-adhika-catur-lakṣa-saṁvatsara-saṁsthitasya). At that time (tasmin kāle), the world (jagat) will be (bhaviṣyati) ruled (śāsitam) by the followers of adharma (adharma-anuyāyibhiḥ). Kalki (kalkiḥ) will arise (udbhaviṣyati) to annihilate the wicked (duṣṭānām vināśāya) and (ca) to throw the world into a new yuga, i.e. into Satyayuga (jagataḥ nūtana-yuge arthāt satya-yuge prakṣepaṇāya). Kalki (kalkiḥ) will come (āgamiṣyati) riding a white horse (śveta-aśva-āruḍhaḥ) (and) with a sword bright like a comet in his hand (ketutārā-vat-jvalat-khaḍga-hastaḥ). Kalki's horse (kalkeḥ aśvaḥ) will shake (kampayiṣyati) the earth (pṛthivīm) with its stamp (sva-pādaprahareṇa) and (ca) will cause the tortoise that supports the world to fall (jagat-dhāraka-kacchapam pātayiṣyati) into the unfathomable depths (agādha-gāmbhīrye). After doing (kṛtvā) all that (tad sarvam), the gods (devāḥ) will bring the earth back (pṛthivīm... āneṣyanti) to its previous state of purity (pūrva-śuddhi-daśām... iti)"||294||
इदानीं भगवतो विष्णोर्दशावतारान्वर्णितुं समाप्य साधकोऽल्पकालं चिन्तयन्नतिष्ठत्सहसा तु सोऽवागच्छद्यत्केचिद्बलभद्रं बलरामनामकमपि विष्णोः प्रामाणिकावतारमवगच्छन्ति। तदनुरूपेण साधको बलभद्रस्य विषये सत्वरं वक्तुमुपक्रान्तवान्॥२९५॥
Idānīṁ bhagavato viṣṇordaśāvatārānvarṇituṁ samāpya sādhako'lpakālaṁ cintayannatiṣṭhatsahasā tu so'vāgacchadyatkecidbalabhadraṁ balarāmanāmakamapi viṣṇoḥ prāmāṇikāvatāramavagacchanti| Tadanurūpeṇa sādhako balabhadrasya viṣaye satvaraṁ vaktumupakrāntavān||295||
Now (idānīm), having finished (samāpya) describing (varṇitum) the ten avatāra-s (daśa-avatārān) of Viṣṇu (viṣṇoḥ), the seeker (sādhakaḥ) remained (atiṣṭhat) thoughtful (cintayan) for a little while (alpa-kālam), but (tu) he (saḥ) suddenly (sahasā) realized (avāgacchat) that (yad) some (kecid) believe (avagacchanti) Balabhadra (balabhadram) —also (api) called Balarāma (balarāma-nāmakam)— to be an authentic avatāra (prāmāṇika-avatāram) of Viṣṇu (viṣṇoḥ). Accordingly (tad-anurūpeṇa), the seeker (sādhakaḥ) in haste (satvaram) began (upakrāntavān) speaking (vaktum) about Balabhadra (balabhadrasya viṣaye)||295||
यदा भगवत्कृष्णस्यैव विषयेऽवचं बलभद्रकथाया विषये वस्तूनि बहून्यख्यापयमधुना परन्तु बलरामस्य जीवनं प्रति वस्तून्यन्यानि कानिचन संयोजयिष्यामि। बलभद्रः ककुद्मिराजकन्यां रेवतीं विवाहितवान्। तस्योल्मुको निशठश्च नाम्नी द्वौ पुत्रावास्तां शशिरेखा नाम पुत्री चासीत्। बलरामस्य प्रीतिपात्रशस्त्रं हलम्। महायुद्धकाले स तटस्थित आसीत्। तद्विग्रहस्यान्ते तु स भीमेन युद्धविधिभेदने भीमस्यातीवाक्रुध्यत्। किं घटितमिति। दुर्योधनोरुं स्वगदया भीमोऽभनक्। कृष्णः पुनस्तमशमयत्। कृष्णस्यान्तर्धानं दृष्ट्वा बलरामोऽम्रियतेति कथ्यते। कथं। स केवलं ध्यातुमुपविष्टवानिच्छातश्च स्वमर्त्यदेहमत्यज्यदिति॥२९६॥
Yadā bhagavatkṛṣṇasyaiva viṣaye'vacaṁ balabhadrakathāyā viṣaye vastūni bahūnyakhyāpayamadhunā parantu balarāmasya jīvanaṁ prati vastūnyanyāni kānicana saṁyojayiṣyāmi| Balabhadraḥ kakudmirājakanyāṁ revatīṁ vivāhitavān| Tasyolmuko niśaṭhaśca nāmnī dvau putrāvāstāṁ śaśirekhā nāma putrī cāsīt| Balarāmasya prītipātraśastraṁ halam| Mahāyuddhakāle sa taṭasthita āsīt| Tadvigrahasyānte tu sa bhīmena yuddhavidhibhedane bhīmasyātīvākrudhyat| Kiṁ ghaṭitamiti| Duryodhanoruṁ svagadayā bhīmo'bhanak| Kṛṣṇaḥ punastamaśamayat| Kṛṣṇasyāntardhānaṁ dṛṣṭvā balarāmo'mriyateti kathyate| Kathaṁ| Sa kevalaṁ dhyātumupaviṣṭavānicchātaśca svamartyadehamatyajyaditi||296||
"When (yadā) I spoke (avacam) about Lord Kṛṣṇa himself (bhagavat-kṛṣṇasya eva viṣaye) I narrated (akhyāpayam) many (bahūni) things (vastūni) about the story of Balabhadra (balabhadra-kathāyāḥ viṣaye), but (parantu) now (adhunā) I will add (saṁyojayiṣyāmi) some (kānicana) other (anyāni) things (vastūni) concerning (prati) the life (jīvanam) of Balarāma (balarāmasya). Balabhadra (balabhadraḥ) married (vivāhitavān) Revatī (revatīm), the daughter of king Kakudmi (kakudmi-rāja-kanyām). He had (tasya... āstām... āsīt) two (dvau) sons (putrau) called (nāmnī) Ulmuka (ulmukaḥ) and (ca) Niśaṭha (niśaṭhaḥ), and (ca) a daughter (putrī) called (nāma) Śaśirekhā (śaśirekhā). The favorite weapon (prītipātra-śastram) of Balarāma (balarāmasya) (was) the plough (halam). At the time of the Great War --i.e. of the war between Pāṇḍava-s and Kaurava-s-- (mahā-yuddha-kāle), he (saḥ) remained neutral (taṭasthitaḥ āsīt). At the end (ante) of that conflict (tad-vigrahasya), he (saḥ) got very angry (atīva akrudhyat) with Bhīma (bhīmasya) on account of a breach of the war rules (yuddha-vidhi-bhedane). What (kim) happened (ghaṭitam iti)? Bhīma (bhīmaḥ) shattered (abhanak) the thigh of Duryodhana (duryodhana-ūrum) with his mace (sva-gadayā). However (punar), Kṛṣṇa (kṛṣṇaḥ) calmed him down (tam aśamayat). It is said that (iti kathyate) Balarāma (balarāmaḥ) died (amriyata) after seeing (dṛṣṭvā) the disappearance (antardhānam) of Kṛṣṇa (kṛṣṇasya). How (katham)? He (saḥ) just (kevalam) sat down (upaviṣṭavān) for meditation (dhyātum) and (ca) abandoned (atyajyat) at will (icchātas) his mortal body (sva-martya-deham... iti)"||296||
इदानीमीश्वरस्य परव्यूहविभवाख्याकृतीः सम्यग्विवृत्य साधकोऽन्तर्याम्यर्चानामके चतुर्थपञ्चमाकृती संक्षेपेण व्याख्यातुं सज्जोऽस्ति। तत्कृत्वा समासतोऽपि विशिष्टाद्वैतवेदान्तस्य प्रतिष्ठापकस्य रामानुजस्य मते मोक्षं स वर्णयिष्यति॥२९७॥
Idānīmīśvarasya paravyūhavibhavākhyākṛtīḥ samyagvivṛtya sādhako'ntaryāmyarcānāmake caturthapañcamākṛtī saṁkṣepeṇa vyākhyātuṁ sajjo'sti| Tatkṛtvā samāsato'pi viśiṣṭādvaitavedāntasya pratiṣṭhāpakasya rāmānujasya mate mokṣaṁ sa varṇayiṣyati||297||
Now (idānīm), having fully described (samyak vivṛtya) the Lord's aspects known as Para, Vyūha and Vibhava (īśvarasya para-vyūha-vibhava-ākhya-ākṛtīḥ), the seeker (sādhakaḥ) is (asti) ready (sajjaḥ) to concisely explain (saṁkṣepeṇa vyākhyātum) the fourth and fifth aspects (caturtha-pañcama-ākṛtī) called Antaryāmī and Arcā (antaryāmi-arcā-nāmake). After doing (kṛtvā) that (tad), he (saḥ) will describe (varṇayiṣyati), also succinctly (samāsatas api), Liberation (mokṣam) according to Rāmānuja (rāmānujasya), the founder (pratiṣṭhāpakasya) of Viśiṣṭādvaitavedānta (viśiṣṭa-advaita-vedāntasya)||297||
ईश्वरस्य चतुर्थाकृतिरन्तर्यामीत्युच्यते। अन्तर्यामी भगवान्स्वयं चिदिति नाम्ना प्रसिद्धानां सर्वेषां जीवानामन्तर्निवसनचिदिति नाम्ना प्रकृत्यामन्तश्चामरात्मेव। एवं चिज्जीवानां विश्वम्। प्रत्येकस्य प्राणिनोऽन्तर्द्वे वस्तुनी स्तः। एकं वस्तु सामान्येन बद्धावस्थायां जीवोऽपरं च वस्त्वन्तर्यामी कदाचित्परमात्माख्योऽपि। बद्धजीवे संसारे स्वकर्मणां तिक्तफलं खादत्यन्तर्यामी तस्य सर्वस्याविकृतसाक्षीव तिष्ठत्यर्थादमरान्तर्यामी सर्वदा कर्मातीतः। किञ्च बद्धान्विहाय जीवा नित्याश्च मुक्ताः। नित्यजीवाः शाश्वतं मुक्ताश्च सम्सारे न कदाचिदासंस्तथाहि गरुडः। मुक्तजीवास्तु सम्सार आसन्किन्तु ते निस्तीर्णाः। पर्यन्त ईश्वरस्य पञ्चमाकृतिरर्चेत्युच्यते। जीवेनेश्वरस्य निरायासप्रत्यक्षपूजार्थमीश्वरो विग्रहरूपेण दृश्यते येन भक्तहृदयेषु प्रमोदो वर्धते। मोक्षविषये रामानुजस्य मते भक्तिप्रपत्ती मुख्योपाये। मुक्तिः परन्तु मृत्युकाले प्राप्यते। एवं विशिष्टाद्वैतवेदान्तः करणीयमिव जीवन्मुक्तिं न मन्यते। प्राप्तमुक्तिर्जीव यस्मिनीश्वरः स्वपराकृत्यां विष्णुलोके वैकुण्ठे निवसन्यत्र ब्रह्मैवाभौतिकचक्षुभिस्तज्जीवेन द्रष्टुशक्यम्। स सायुज्यं वेश्वरेण सहैकतां वापि भुङ्क्ते। एतत्त्वीश्वरोऽहमिति रूपेणेश्वरेण निखिलैक्यं न संसूचयत्यत एव विशिष्टाद्वैतमिति नाम। पुनरपि वैकुण्ठे द्रव्यमचिदपि तु शुद्धसत्त्वरूपेण। शुद्धसत्त्वमिदं नित्यमशेषेण रजस्तमोविहीनमीश्वरेच्छाधीनं च। भौतिकविश्वेऽत्र परन्त्वचिन्मिश्रसत्त्वरूपेण यस्मिन्रजस्तमःसत्त्वात्मकगुणत्रयं विद्यते। इत्थं मुक्तजीवो वैकुण्ठे निवसंस्तिष्ठति सर्वदानन्दं भुङ्क्ते च यावद्भगवद्विष्णुं सेवयति। एषामत्युत्तमविषयाणामनेन संक्षिप्तव्याख्यानेन महारामानुजेन प्रतिष्ठापितस्य श्रीविशिष्टाद्वैतवेदान्तस्य विषये मद्विवरणं समापयामि। भगवतो विष्णोः सर्वेभ्यः सद्भक्तेभ्यः कुशलं भवत्विति॥२९८॥
Īśvarasya caturthākṛtirantaryāmītyucyate| Antaryāmī bhagavānsvayaṁ ciditi nāmnā prasiddhānāṁ sarveṣāṁ jīvānāmantarnivasanaciditi nāmnā prakṛtyāmantaścāmarātmeva| Evaṁ cijjīvānāṁ viśvam| Pratyekasya prāṇino'ntardve vastunī staḥ| Ekaṁ vastu sāmānyena baddhāvasthāyāṁ jīvo'paraṁ ca vastvantaryāmī kadācitparamātmākhyo'pi| Baddhajīve saṁsāre svakarmaṇāṁ tiktaphalaṁ khādatyantaryāmī tasya sarvasyāvikṛtasākṣīva tiṣṭhatyarthādamarāntaryāmī sarvadā karmātītaḥ| Kiñca baddhānvihāya jīvā nityāśca muktāḥ| Nityajīvāḥ śāśvataṁ muktāśca samsāre na kadācidāsaṁstathāhi garuḍaḥ| Muktajīvāstu samsāra āsankintu te nistīrṇāḥ| Paryanta īśvarasya pañcamākṛtirarcetyucyate| Jīveneśvarasya nirāyāsapratyakṣapūjārthamīśvaro vigraharūpeṇa dṛśyate yena bhaktahṛdayeṣu pramodo vardhate| Mokṣaviṣaye rāmānujasya mate bhaktiprapattī mukhyopāye| Muktiḥ parantu mṛtyukāle prāpyate| Evaṁ viśiṣṭādvaitavedāntaḥ karaṇīyamiva jīvanmuktiṁ na manyate| Prāptamuktirjīva yasminīśvaraḥ svaparākṛtyāṁ viṣṇuloke vaikuṇṭhe nivasanyatra brahmaivābhautikacakṣubhistajjīvena draṣṭuśakyam| Sa sāyujyaṁ veśvareṇa sahaikatāṁ vāpi bhuṅkte| Etattvīśvaro'hamiti rūpeṇeśvareṇa nikhilaikyaṁ na saṁsūcayatyata eva viśiṣṭādvaitamiti nāma| Punarapi vaikuṇṭhe dravyamacidapi tu śuddhasattvarūpeṇa| Śuddhasattvamidaṁ nityamaśeṣeṇa rajastamovihīnamīśvarecchādhīnaṁ ca| Bhautikaviśve'tra parantvacinmiśrasattvarūpeṇa yasminrajastamaḥsattvātmakaguṇatrayaṁ vidyate| Itthaṁ muktajīvo vaikuṇṭhe nivasaṁstiṣṭhati sarvadānandaṁ bhuṅkte ca yāvadbhagavadviṣṇuṁ sevayati| Eṣāmatyuttamaviṣayāṇāmanena saṁkṣiptavyākhyānena mahārāmānujena pratiṣṭhāpitasya śrīviśiṣṭādvaitavedāntasya viṣaye madvivaraṇaṁ samāpayāmi| Bhagavato viṣṇoḥ sarvebhyaḥ sadbhaktebhyaḥ kuśalaṁ bhavatviti||298||
"The fourth aspect (caturtha-ākṛtiḥ) of the Lord (īśvarasya) is said to be (iti ucyate) Antaryāmī --usually translated as 'indweller' though the literal translation is 'inner controller'-- (antar-yāmī). The Antaryāmī (antar-yāmī) (is) the Lord (bhagavān) Himself (svayam) dwelling (nivasan) as the immortal Self (amara-ātmā iva) within (antar) all the jīva-s --i.e. all the living beings-- (sarveṣām jīvānām) known (prasiddhānām) by the name of Cit (cit iti nāmnā) and also (ca) within (antar) the Prakṛti (prakṛtyām) bearing the name of Acit (acit iti nāmnā). Thus (evam), Cit (cit) (is) the universe (viśvam) of the jīva-s (jīvānām). Inside (antar) each of the living beings (pratyekasya prāṇinaḥ) there are (staḥ) two (dve) entities (vastunī). One (ekam) entity (vastu) (is) the jīva (jīvaḥ) —generally (sāmānyena) in a bound state (baddha-avasthāyām)—, and (ca) the other (aparam) entity (vastu) (is) the Antaryāmī (antar-yāmī) —also called sometimes Paramātmā (kadācid parama-ātma-ākhyaḥ api)—. While the bound jīva eats the bitter fruit of his actions in Saṁsāra (baddha-jīve saṁsāre sva-karmaṇām tikta-phalam khādati), the Antaryāmī (antar-yāmī) remains (tiṣṭhati) like (iva) an immutable Witness (avikṛta-sākṣī) of all that (tasya sarvasya), that is (arthāt), the eternal Antaryāmī (amara-antaryāmī) is always beyond Karma (sarvadā karma-atītaḥ). Moreover (kiñca), apart from baddha-s or bound (baddhān vihāya), the jīva-s (jīvāḥ) (can be) nitya-s or eternal (nityāḥ) and (ca) mukta-s or liberated (muktāḥ). The jīva-s who are nitya-s (nitya-jīvāḥ) are eternally liberated (śāśvatam muktāḥ) and (ca) were never (na kadācid āsan) in Saṁsāra (samsāre), for example (tathāhi) Garuḍa (garuḍaḥ). However (tu), the jīva-s who are mukta-s (mukta-jīvāḥ) were (āsan) in Saṁsāra (samsāre) but (kintu) they (te) escaped (nistīrṇāḥ). Finally (paryante), the fifth aspect (pañcama-ākṛtiḥ) of the Lord (īśvarasya) is said to be (iti ucyate) Arcā (arcā). For the jīva to be able to worship the Lord in a direct and easy way (jīvena īśvarasya nirāyāsa-pratyakṣa-pūjā-artham), the Lord (īśvaraḥ) appears (dṛśyate) in the form of idols (vigraha-rūpeṇa), by which (yena) joy (pramodaḥ) increases (vardhate) in the hearts of the devotees (bhakta-hṛdayeṣu). Regarding Liberation (mokṣa-viṣaye), in the opinion (mate) of Rāmānuja (rāmānujasya) devotion and surrender (bhakti-prapattī) are the main means (mukhya-upāye). Nonetheless (parantu), Liberation (muktiḥ) is attained (prāpyate) at the time of death (mṛtyu-kāle). Thus (evam), the Viśiṣṭādvaitavedānta (viśiṣṭa-advaita-vedāntaḥ) does not consider (na manyate) Liberation while living (jīvat-muktim) as (iva) something possible to be done (karaṇīyam). The jīva (jīvaḥ) who has achieved Liberation (prāpta-muktiḥ) dwells (nivasan) in Vaikuṇṭha (vaikuṇṭhe) —in the world of Viṣṇu (viṣṇuloke), in which (yasmin) the Lord (īśvaraḥ) (remains) in His Para aspect (sva-para-ākṛtyām)— where (yatra) Brahma Himself (brahma eva) can be seen (draṣṭuśakyam) by that jīva (tad-jīvena) through non-physical eyes (abhautika-cakṣubhiḥ). He (saḥ) also (api) enjoys (bhuṅkte) sāyujya (sāyujyam) or (vā... vā) unity (ekatām) with the Lord (īśvareṇa saha). But (tu) this (etad) does not imply (na saṁsūcayati) full unity (nikhila-aikyam) with the Lord (īśvareṇa) in the form (rūpeṇa): 'I (aham) (am) the Lord (īśvaraḥ... iti)', hence (ata eva) the name (nāma) Viśiṣṭādvaita --viz. Qualified Non-dualism or Special Non-dualism-- (viśiṣṭa-advaitam iti). Moreover (punar api), in Vaikuṇṭha (vaikuṇṭhe) the matter (dravyam) (is) also (api) Acit (acit) but (tu) in the form of śuddhasattva (śuddhasattva-rūpeṇa). This (idam) śuddhasattva (śuddhasattvam) (is) eternal (nityam), completely (aśeṣeṇa) devoid of rajas and tamas (rajas-tamas-vihīnam) and (ca) under Lord's Will (īśvara-icchā-adhīnam). Here (atra), in the material universe (bhautika-viśve), however (parantu), Acit (acit) (is) in the form of miśrasattva (miśrasattva-rūpeṇa), where (yasmin) there is (vidyate) the triad of guṇa-s consisting of rajas, tamas and sattva (rajas-tamas-sattva-ātmaka-guṇa-trayam). In this way (ittham), the jīva who is liberated (mukta-jīvaḥ) continues to live (nivasan tiṣṭhati) in Vaikuṇṭha (vaikuṇṭhe) and (ca) enjoys (bhuṅkte) bliss (ānandam) forever (sarvadā) while (yāvat) he serves (sevayati) Lord Viṣṇu (bhagavat-viṣṇum). With this brief explanation (anena saṁkṣipta-vyākhyānena) of these transcendental topics (eṣām atyuttama-viṣayāṇām) I finish (samāpayāmi) my dissertation (mad-vivaraṇaṁ) about venerable Viśiṣṭādvaitavedānta (śrī-viśiṣṭa-advaita-vedāntasya viṣaye) founded (pratiṣṭhāpitasya) by the great Rāmānuja (mahā-rāmānujena). Let there be (bhavatu) welfare (kuśalam) for all the true devotees (sarvebhyaḥ sat-bhaktebhyaḥ) of Lord Viṣṇu (bhagavataḥ viṣṇoḥ... iti)!"||298||
Dvaitavedānta
अधुना साधकः स्वगुरवेऽन्यां सम्भाव्यतां चिन्तितवानपिनाम स्वगुरुः श्रीमध्वप्रतिष्ठापितद्वैतवेदान्तनिष्ठोऽभवत्। यद्येवं तर्हि स साधकोऽमन्यत यत्स्वगुरुरवश्यमेव मध्वेनैव विरचितानि सर्वाणि शास्त्राणि तथैव द्वैतवेदान्तस्यान्यानि बहुप्रभावपुस्तकान्यपठत्। ततः स तेषां शास्त्राणां नामानि ख्यातुं प्रारभत॥२९९॥
Adhunā sādhakaḥ svagurave'nyāṁ sambhāvyatāṁ cintitavānapināma svaguruḥ śrīmadhvapratiṣṭhāpitadvaitavedāntaniṣṭho'bhavat| Yadyevaṁ tarhi sa sādhako'manyata yatsvagururavaśyameva madhvenaiva viracitāni sarvāṇi śāstrāṇi tathaiva dvaitavedāntasyānyāni bahuprabhāvapustakānyapaṭhat| Tataḥ sa teṣāṁ śāstrāṇāṁ nāmāni khyātuṁ prārabhata||299||
Now (adhunā), the seeker (sādhakaḥ) thought (cintitavān) about another possibility (anyām sambhāvyatām) for his Guru (sva-gurave): Perhaps (apināma) his Guru (sva-guruḥ) became (abhavat) totally devoted to Dvaitavedānta --i.e. Dualistic Vedānta-- founded by venerable Madhva (śrī-madhva-pratiṣṭhāpita-dvaita-vedānta-niṣṭhaḥ). If this is so (yadi evam) then (tarhi), that seeker (saḥ sādhakaḥ) thought (amanyata) that (yad) his Guru (sva-guruḥ) surely (avaśyam eva) read (apaṭhat) all (sarvāṇi) of the scriptures (śāstrāṇi) composed (viracitāni) by Madhva himself (madhvena eva) as well as (tathā eva) other (anyāni) important books (bahuprabhāva-pustakāni) of Dvaitavedānta (dvaita-vedāntasya). After that (tatas), he (saḥ) started (prārabhata) mentioning (khyātum) the names (nāmāni) of those scriptures (teṣām śāstrāṇām)||299||
दशप्रकरणमनुव्याख्यानमणुभाष्यं तात्पर्यनिर्णयो विष्णुतत्त्वविनिर्णयो ऋग्भाष्यं च मायावादखण्डनमित्यानन्दतीर्थनामकेनापि मध्वेनैव विरचितानि शास्त्राणीमानि कानिचित्। किञ्च न्यायामृतं तर्कताण्डवं चन्द्रिका न्यायसुधा प्रमेयदीपिका तत्त्वप्रकाशिका न्यायदीपिका न्यायसुधापरिमळ्एत्यादीनि जयतीर्थव्यासतीर्थराघवेन्द्राद्यन्यनिबन्धृभिर्विरचितानि पुस्तकानीमानीति॥३००॥
Daśaprakaraṇamanuvyākhyānamaṇubhāṣyaṁ tātparyanirṇayo viṣṇutattvavinirṇayo ṛgbhāṣyaṁ ca māyāvādakhaṇḍanamityānandatīrthanāmakenāpi madhvenaiva viracitāni śāstrāṇīmāni kānicit| Kiñca nyāyāmṛtaṁ tarkatāṇḍavaṁ candrikā nyāyasudhā prameyadīpikā tattvaprakāśikā nyāyadīpikā nyāyasudhāparimaḻetyādīni jayatīrthavyāsatīrtharāghavendrādyanyanibandhṛbhirviracitāni pustakānīmānīti||300||
"These (imāni) (are) some (kānicid) scriptures (śāstrāṇi) written (viracitāni) by Madhva himself (madhvena eva) —also (api) called Ānandatīrtha (ānandatīrtha-nāmakena)—: 'Daśaprakaraṇa (daśaprakaraṇam), Anuvyākhyāna (anuvyākhyānam), Aṇubhāṣya (aṇubhāṣyam), Tātparyanirṇaya (tātparyanirṇayaḥ), Viṣṇutattvavinirṇaya (viṣṇutattvavinirṇayaḥ), Ṛgbhāṣya (ṛgbhāṣyam) and (ca) Māyāvādakhaṇḍana (māyāvādakhaṇḍanam iti)'. Moreover (kiñca), these (imāni) books (pustakāni) were written (viracitāni) by other authors such as Jayatīrtha, Vyāsatīrtha, Rāghavendra, etc. (jayatīrtha-vyāsatīrtha-rāghavendra-ādi-anya-nibandhṛbhiḥ): 'Nyāyāmṛta (nyāyāmṛtam), Tarkatāṇḍava (tarkatāṇḍavam), Candrikā (candrikā), Nyāyasudhā (nyāyasudhā), Prameyadīpikā (prameyadīpikā), Tattvaprakāśikā (tattvaprakāśikā), Nyāyadīpikā (nyāyadīpikā), Nyāyasudhāparimaḻā (nyāyasudhāparimaḻā), etc. (iti-ādīni... iti)'"||300||
प्रत्यक्षमनुमानं चागम इति द्वैतवेदान्ते प्रमाणत्रयमिदम्। किञ्चैकतो द्रव्यं गुणः कर्म सामान्यं विशेषो विशिष्टोऽंशी शक्तिः सादृश्यं चाभाव इति दशप्रमेयाणि विद्यन्ते। अन्यतो ब्रह्म लक्ष्मीर्जीवोऽव्याकृताकाशं प्रकृतिश्च गुणत्रयमिति द्रव्यं षड्विभागयुतं मम यदि स्मृतिलोपोऽसञ्जातो यतो विषयोऽयमतीव विषमश्च गहन इति॥३०१॥
Pratyakṣamanumānaṁ cāgama iti dvaitavedānte pramāṇatrayamidam| Kiñcaikato dravyaṁ guṇaḥ karma sāmānyaṁ viśeṣo viśiṣṭo'ṁśī śaktiḥ sādṛśyaṁ cābhāva iti daśaprameyāṇi vidyante| Anyato brahma lakṣmīrjīvo'vyākṛtākāśaṁ prakṛtiśca guṇatrayamiti dravyaṁ ṣaḍvibhāgayutaṁ mama yadi smṛtilopo'sañjāto yato viṣayo'yamatīva viṣamaśca gahana iti||301||
"This (idam) (is) the triad of three pramāṇa-s --i.e. means of valid knowledge-- (pramāṇa-trayam) in Dvaitavedānta (dvaita-vedānte): «Direct perception (pratyakṣam), inference (anumānam) and (ca) revealed scripture (āgamaḥ iti) ». Moreover (kiñca), on the one hand (ekatas), there are (vidyante) ten prameya-s --to be ascertained by the three pramāṇa-s-- (daśa-prameyāṇi): «Substance (dravyam), attribute (guṇaḥ), action (karma), universality (sāmānyam), individuality (viśeṣaḥ), qualified (viśiṣṭaḥ), whole --containing parts-- (aṁśī), power (śaktiḥ), similarity (sādṛśyam) and (ca) negation --i.e. nonexistence-- (abhāvaḥ iti)». On the other hand (anyatas), dravya or substance (dravyam) (is) furnished with six divisions (ṣaṭ-vibhāga-yutam): «Brahma (brahma), Lakṣmī (lakṣmīḥ), jīva (jīvaḥ), undivided/unchanged space (avyākṛta-ākāśam), Prakṛti (prakṛtiḥ) and (ca) the group of three guṇa-s --viz. sattva, rajas and tamas-- (guṇa-trayam iti)», if my memory serves me well (mama yadi smṛti-lopaḥ asañjātaḥ), because (yatas) this (ayam) topic (viṣayaḥ) (is) extremely (atīva) complex (viṣamaḥ) and (ca) deep (gahanaḥ iti)"||301||
मध्वदर्शने ब्रह्म विष्णुः स्याल्लक्ष्मीश्च तस्य पत्नी। अन्यच्च विष्णुर्लक्ष्मीश्च जीवाश्चेतनाः प्राकृतिस्त्वचेतना। किञ्च तद्द्रव्याणि विभजितुमन्यप्रकारोऽस्ति तद्यथा ब्रह्म स्वतन्त्रं जीवाः प्रकृतिर्लक्ष्मीरपि च परतन्त्राः। ब्रह्म च विष्ण्वाख्योऽपि पौरुषेयः किन्तु भौतिकशरीराद्विहीनं मनुष्यरूपसदृशाद्यस्मात्कस्माच्चिद्रूपाच्च। विष्णुः शुभगुणैः पूर्णः। तस्य प्रसादद्वारेण जीवो मरणकाले मोक्षं लब्धुं शक्तः। विष्णोर्विभवाः सन्तीति मध्वोऽभ्युपगच्छेदपि। यद्यपि लक्ष्मीः समानेत्युच्यते तथापि सा पूर्वोक्तमिव परतन्त्रैव न तु विष्णुवत्स्वतन्त्रावश्यम्। मुक्तियोग्या नित्यसंसारिणश्च तमोयोग्या इति त्रिवर्गात्मका बद्धजीवा असङ्ख्या भवेयुः। द्वैतवेदान्ते नित्यसंसारीणां तमोयोग्यानां च सन्निधिरस्य दर्शनस्याद्वितीयं लक्षणं पुनरपि मम यदि स्मृतिलोपोऽसञ्जातः। प्रकृतिर्विश्वस्योपादानकारणं निरन्तरं च विष्णोरिच्छाश्रया। पर्यन्ते द्वैतवेदान्ते विष्णुर्जीवाः प्रकृतिश्च सन्तः परन्तु परस्परं नित्यं व्यतिरिक्ताः सन्तीति॥३०२॥
Madhvadarśane brahma viṣṇuḥ syāllakṣmīśca tasya patnī| Anyacca viṣṇurlakṣmīśca jīvāścetanāḥ prākṛtistvacetanā| Kiñca taddravyāṇi vibhajitumanyaprakāro'sti tadyathā brahma svatantraṁ jīvāḥ prakṛtirlakṣmīrapi ca paratantrāḥ| Brahma ca viṣṇvākhyo'pi pauruṣeyaḥ kintu bhautikaśarīrādvihīnaṁ manuṣyarūpasadṛśādyasmātkasmāccidrūpācca| Viṣṇuḥ śubhaguṇaiḥ pūrṇaḥ| Tasya prasādadvāreṇa jīvo maraṇakāle mokṣaṁ labdhuṁ śaktaḥ| Viṣṇorvibhavāḥ santīti madhvo'bhyupagacchedapi| Yadyapi lakṣmīḥ samānetyucyate tathāpi sā pūrvoktamiva paratantraiva na tu viṣṇuvatsvatantrāvaśyam| Muktiyogyā nityasaṁsāriṇaśca tamoyogyā iti trivargātmakā baddhajīvā asaṅkhyā bhaveyuḥ| Dvaitavedānte nityasaṁsārīṇāṁ tamoyogyānāṁ ca sannidhirasya darśanasyādvitīyaṁ lakṣaṇaṁ punarapi mama yadi smṛtilopo'sañjātaḥ| Prakṛtirviśvasyopādānakāraṇaṁ nirantaraṁ ca viṣṇoricchāśrayā| Paryante dvaitavedānte viṣṇurjīvāḥ prakṛtiśca santaḥ parantu parasparaṁ nityaṁ vyatiriktāḥ santīti||302||
"In the philosophy of Madhva (madhva-darśane), Brahma (brahma) is (syāt) Viṣṇu (viṣṇuḥ) and (ca) Lakṣmī (lakṣmīḥ) (is) His (tasya) consort (patnī). Besides (anyat ca), Viṣṇu (viṣṇuḥ), Lakṣmī (lakṣmīḥ) and (ca) jīva-s (jīvāḥ) (are) sentient (cetanāḥ), but (tu) Prakṛti (prakṛtiḥ) (is) not sentient (acetanā). Moreover (kiñca), there is (asti) another way (anya-prakāraḥ) of dividing (vibhajitum) thoses substances (tad-dravyāṇi), namely (tad yathā): Brahma (brahma) (is) Free (svatantram) while (ca) the jīva-s (jīvāḥ), Prakṛti (prakṛtiḥ) and even (api ca) Lakṣmī (lakṣmīḥ) (are) dependent (paratantrāḥ). And (ca) Brahma (brahma) —also (api) called Viṣṇu (viṣṇu-ākhyaḥ)— (is) personal (pauruṣeyaḥ) but (kintu) devoid (vihīnam) of a material body (bhautika-śarīrāt) and (ca) of any form whatsoever (yasmāt kasmāt-cid rūpāt) similar to the human form (manuṣya-rūpa-sadṛśāt). Viṣṇu (viṣṇuḥ) is full (pūrṇaḥ) of auspicious qualities (śubha-guṇaiḥ). By means of His Favor (tasya prasāda-dvāreṇa), a jīva (jīvaḥ) can (śaktaḥ) attain (labdhum) Liberation (mokṣam) at the time of death (maraṇa-kāle). Madhva (madhvaḥ) also (api) admits (abhyupagacchet) that (iti) Viṣṇu has vibhava-s or incarnations (viṣṇoḥ vibhavāḥ santi). Although (yadi api) Lakṣmī (lakṣmīḥ) is said to be (iti ucyate) Equal (to Viṣṇu) (samānā), even so (tathā api) she (sā), as (iva) it has been said before (pūrva-uktam), (is) certainly (eva) dependent (paratantrā) and not (na tu) Free (svatantrā) indeed (avaśyam) as Viṣṇu (viṣṇu-vat). The bound jīva-s (baddha-jīvāḥ) —consisting of three groups (tri-varga-ātmakāḥ): «Worthy of Liberation (mukti-yogyāḥ), eternally saṁsārī-s (nitya-saṁsāriṇaḥ) and (ca) worthy of darkness (tamas-yogyāḥ iti)»— are (bhaveyuḥ) innumerable (asaṅkhyāḥ). In Dvaitavedānta (dvaita-vedānte), the presence (sannidhiḥ) of (jīva-s who are) eternally saṁsārī-s (nitya-saṁsārīṇām) and (ca) worthy of darkness (tamas-yogyānām) (is) a unique (advitīyam) feature (lakṣaṇam) of this philosophical system (asya darśanasya), again (punar api) if my memory serves me well (mama yadi smṛti-lopaḥ asañjātaḥ). Prakṛti (prakṛtiḥ) (is) the material cause (upādāna-kāraṇam) of the universe (viśvasya) and (ca) constantly (nirantaram) depends on the Will (icchā-āśrayā) of Viṣṇu (viṣṇoḥ). Finally (paryante), in Dvaitavedānta (dvaita-vedānte), Viṣṇu (viṣṇuḥ), the jīva-s (jīvāḥ) and (ca) Prakṛti (prakṛtiḥ) (are) real (santaḥ) but (parantu) are (santi) eternally (nityam) separate (vyatiriktāḥ) from each other (parasparam... iti)"||302||
(१) वैराग्यम् (२) ज्ञानम् (३) माहात्म्यज्ञानम् (४) निष्कामकर्म (५) भक्तिः (६) प्रसाद इति द्वैतवेदान्ते मोक्षप्राप्त्यर्थं षड्भूमिका इति॥३०३॥
(1) Vairāgyam (2) jñānam (3) māhātmyajñānam (4) niṣkāmakarma (5) bhaktiḥ (6) prasāda iti dvaitavedānte mokṣaprāptyarthaṁ ṣaḍbhūmikā iti||303||
"In Dvaitavedānta (dvaita-vedānte), the six stages (ṣaṭ-bhūmikāḥ) to attain Liberation (mokṣa-prāpti-artham) (are): «(1) Renunciation (1 vairāgyam), (2) knowledge (2 jñānam), (3) knowledge about the Greatness/Magnanimity (of the Lord) (3 māhātmya-jñānam), (4) action without desire (4 niṣkāma-karma), (5) devotion (5 bhaktiḥ) (and) (6) Favor (6 prasādaḥ iti... iti)"||303||
वैराग्ये भक्तो बाह्यार्थेषूदासीनो भवति यतस्तेषु केषुचित्सत्सौख्यं न निवसतीति सोऽवगच्छति। सर्वेन्द्रियसुखानि भौतिकदेहेऽभिलाषं च दिव्यदेहेऽपि वा स परित्यजति। सरलमितव्ययिजीवितं यत्सन्तुष्टिपूर्णं सोऽतिवाहयति। भगवद्गीतायां श्रीकृष्णोपदिष्टमिव कर्मयोगाभ्यासेन वैराग्यमेतत्समासाद्यमिति॥३०४॥
Vairāgye bhakto bāhyārtheṣūdāsīno bhavati yatasteṣu keṣucitsatsaukhyaṁ na nivasatīti so'vagacchati| Sarvendriyasukhāni bhautikadehe'bhilāṣaṁ ca divyadehe'pi vā sa parityajati| Saralamitavyayijīvitaṁ yatsantuṣṭipūrṇaṁ so'tivāhayati| Bhagavadgītāyāṁ śrīkṛṣṇopadiṣṭamiva karmayogābhyāsena vairāgyametatsamāsādyamiti||304||
"In vairāgya or renunciation (vairāgye), the devotee (bhaktaḥ) becomes (bhavati) indifferent (udāsīnaḥ) to the external objects (bāhya-artheṣu) because (yatas) he (saḥ) realizes (avagacchati) that (iti) true happiness (sat-saukhyam) does not reside (na nivasati) in any of them (teṣu kasmin-cid). He (saḥ) completely abandons (parityajati) all the sense pleasures (sarva-indriya-sukhāni) and (ca) the desire (abhilāṣam) for a material body (bhautika-dehe) or (vā) even (api) for a divine body (divya-dehe). He (saḥ) leads (ativāhayati) a simple frugal life (sarala-mitavyayi-jīvitam) which (yad) is full of contentment (santuṣṭi-pūrṇam). This (etad) renunciation (vairāgyam) (is) attainable (samāsādyam) through the practice of Karmayoga (karma-yoga-abhyāsena) as (iva) taught by venerable Kṛṣṇa (śrī-kṛṣṇa-upadiṣṭam) in Bhagavadgītā (bhagavat-gītāyām... iti)"||304||
ज्ञानभूमीकायां स्वगुरोरोष्ठाभ्यां परमेश्वरेण स्वनित्यसम्बन्धं ज्ञातुं भक्त आरभत इति॥३०५॥
Jñānabhūmīkāyāṁ svaguroroṣṭhābhyāṁ parameśvareṇa svanityasambandhaṁ jñātuṁ bhakta ārabhata iti||305||
"In the jñāna or knowledge stage (jñāna-bhūmīkāyām), the devotee (bhaktaḥ), from the lips (oṣṭhābhyām) of his Guru (sva-guroḥ), begins (ārabhate) knowing (jñātum) about his eternal relationship (sva-nitya-sambandham) with the Supreme Lord (parama-īśvareṇa... iti)"||305||
महात्म्यज्ञानभूमिकायां भक्तः शास्त्राण्यधीते यत्र स परमेश्वरस्य वर्णनानि प्राप्नोति। तद्वर्णनेभ्यश्च भक्तो भगवद्विष्णोर्महत्तामवगच्छतीति॥३०६॥
Mahātmyajñānabhūmikāyāṁ bhaktaḥ śāstrāṇyadhīte yatra sa parameśvarasya varṇanāni prāpnoti| Tadvarṇanebhyaśca bhakto bhagavadviṣṇormahattāmavagacchatīti||306||
"In the māhātmyajñāna or knowledge about the Greatness/Magnanimity (of the Lord) stage (mahātmya-jñāna-bhūmikāyām), the devotee (bhaktaḥ) studies (adhīte) scriptures (śāstrāṇi) where (yatra) he (saḥ) finds (prāpnoti) descriptions (varṇanāni) of the Supreme Lord (parama-īśvarasya). And (ca) through those descriptions (tad-varṇanebhyaḥ), the devotee (bhaktaḥ) realizes (avagacchati) the Exalted State (mahattām) of Lord Viṣṇu (bhagavat-viṣṇoḥ... iti)"||306||
निष्कामकर्मभूमिकायां भक्तो भगवतोऽहङ्कृतिहीनां प्रीतिमत्सेवामाचरति। भक्तः स्वसेवाफलभिर्न क्लिश्यतेऽपितु परमेश्वराय तत्सेवां सविनयं स समर्पयति। किञ्च कर्मण्येवाधिकारस्ते मा फलेषु कदाचन मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणीति भगवद्गीतायां श्लोकः २.४७ तद्भक्ताभ्यासस्य हृदयं स्यादिति॥३०७॥
Niṣkāmakarmabhūmikāyāṁ bhakto bhagavato'haṅkṛtihīnāṁ prītimatsevāmācarati| Bhaktaḥ svasevāphalabhirna kliśyate'pitu parameśvarāya tatsevāṁ savinayaṁ sa samarpayati| Kiñca karmaṇyevādhikāraste mā phaleṣu kadācana mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇīti bhagavadgītāyāṁ ślokaḥ 2.47 tadbhaktābhyāsasya hṛdayaṁ syāditi||307||
"In the niṣkāmakarma or action without desire stage (niṣkāma-karma-bhūmikāyām), the devotee (bhaktaḥ) applies (ācarati) to the loving service (prītimat-sevām) —which is devoid of egotism (ahaṅkṛti-hīnām)— of the Lord (bhagavataḥ). The devotee (bhaktaḥ) is not (na) worried (kliśyate) by the fruits of his own service (sva-sevā-phalabhiḥ) but rather (api tu) he (saḥ) humbly (savinayam) offers (samarpayati) that service (tad-sevām) to the Supreme Lord (parama-īśvarāya). Moreover (kiñca), the stanza (ślokaḥ) 2.47 (2.47) in the Bhagavadgītā (bhagavat-gītāyām) —«Your (te) right (adhikāraḥ) (is) for action (karmaṇi) alone (eva), (but) never (mā... kadācana) for (its) fruits (phaleṣu). Do not (mā) become (bhūḥ) the cause of the fruit of an action (karma-phala-hetuḥ), (and let) attachment (saṅgaḥ) to inaction (akarmaṇi) not be (mā... astu) yours (te... iti) (either)!»— is (syāt) the heart (hṛdayam) of the practice of that devotee (tad-bhakta-abhyāsasya... iti)"||307||
भक्तिभूमिकेयं पूर्वभूमिकाः साधयित्वा भक्त एव स्वभावत आन्दोलनविहीनचित्तावस्थालक्षणं भक्तिदशां नीयते। भक्तिर्दिवारात्रमीश्वरे शुद्धप्रेम। नानाभक्त्यवस्थाश्च वर्गीकर्तुं विविधप्रकाराः स्युः परन्तु भक्तेर्हृदयं सम्पूर्णप्रपत्तिरर्थादीश्वरस्य परिपूर्णवश्यता यया भक्तहृदयेऽन्तर्भक्तिः स्रवती। किमत्र। स तत्स्वयमेवानुभवेदिति॥३०८॥
Bhaktibhūmikeyaṁ pūrvabhūmikāḥ sādhayitvā bhakta eva svabhāvata āndolanavihīnacittāvasthālakṣaṇaṁ bhaktidaśāṁ nīyate| Bhaktirdivārātramīśvare śuddhaprema| Nānābhaktyavasthāśca vargīkartuṁ vividhaprakārāḥ syuḥ parantu bhakterhṛdayaṁ sampūrṇaprapattirarthādīśvarasya paripūrṇavaśyatā yayā bhaktahṛdaye'ntarbhaktiḥ sravatī| Kimatra| Sa tatsvayamevānubhavediti||308||
"This (iyam) (is) the devotion stage (bhakti-bhūmikā): After accomplishing (sādhayitvā) the previous stages (pūrva-bhūmikāḥ), the devotee (bhaktaḥ eva) is led (nīyate) spontaneously (svabhāvatas) to a devotional condition (bhakti-daśām) characterized by a mental state devoid of oscillation (āndolana-vihīna-citta-avasthā-lakṣaṇam). Devotion (bhaktiḥ) (is) pure love (śuddha-prema) for the Lord (īśvare) day and night (divārātram). And (ca) there are (syuḥ) various ways (vividha-prakārāḥ) of classifying (vargīkartum) the multiple devotional states (nānā-bhakti-avasthāḥ), but (parantu) the heart (hṛdayam) of devotion (bhakteḥ) (is) full surrender (sampūrṇa-prapattiḥ), that is (arthāt), full submission (paripūrṇa-vaśyatā) to the Lord (īśvarasya), by which (yayā) devotion (bhaktiḥ) flows (sravatī) in (antar) the heart of the devotee (bhakta-hṛdaye). What (kim) (else could be said) about this (atra)? He (saḥ) should experience (anubhavet) that (tad) by himself (svayam eva... iti)"||308||
प्रसादभूमिकेयं द्वैतवेदान्तानुसारेण केवलमीश्वरप्रसादः पूर्वपञ्चभूमिकासम्पन्नाय भक्ताय मोक्षप्रदस्तादृशसौभाग्यवद्भक्ताय। दत्ते पूर्वोक्तानुग्रहे स मुक्तिं लभत इति॥३०९॥
Prasādabhūmikeyaṁ dvaitavedāntānusāreṇa kevalamīśvaraprasādaḥ pūrvapañcabhūmikāsampannāya bhaktāya mokṣapradastādṛśasaubhāgyavadbhaktāya| Datte pūrvoktānugrahe sa muktiṁ labhata iti||309||
"This (iyam) (is) the Favor stage (prasāda-bhūmikā): According to Dvaitavedānta (dvaita-vedānta-anusāreṇa), only (kevalam) Lord's Favor (īśvara-prasādaḥ) is bestower of Liberation (mokṣa-pradaḥ) upon the devotee (bhaktāya) who accomplished the previous five stages (pūrva-pañca-bhūmikā-sampannāya). When the aforesaid Grace is given (datte pūrva-ukta-anugrahe) to such a fortunate devotee (tādṛśa-saubhāgyavat-bhaktāya), he (saḥ) attains (labhate) Liberation (muktim... iti)"||309||
मुक्तिर्मृत्योः परं भवेन्न तु जीविते। मृत्वा मुक्तभक्त आतिवाहिकैर्ब्रह्मलोकं प्रति नीयते। कल्पान्ते भक्तो ब्रह्मा च वैकुण्ठं विष्णुलोकं प्रविशतः। मुक्तिप्राप्तिकाले भक्त आनन्दतारतम्यचतुष्कमनुभवेत् (१) सालोक्यं विष्णुप्रदेशे वसनम् (२) सामीप्यं भगवतः समीपस्थानम् (३) सारूप्यं भगवतः समानरूपताप्राप्तिस्तथा (४) सायुज्यं विष्णुना गाढसंयोग इति॥३१०॥
Muktirmṛtyoḥ paraṁ bhavenna tu jīvite| Mṛtvā muktabhakta ātivāhikairbrahmalokaṁ prati nīyate| Kalpānte bhakto brahmā ca vaikuṇṭhaṁ viṣṇulokaṁ praviśataḥ| Muktiprāptikāle bhakta ānandatāratamyacatuṣkamanubhavet (1) sālokyaṁ viṣṇupradeśe vasanam (2) sāmīpyaṁ bhagavataḥ samīpasthānam (3) sārūpyaṁ bhagavataḥ samānarūpatāprāptistathā (4) sāyujyaṁ viṣṇunā gāḍhasaṁyoga iti||310||
"Liberation (muktiḥ) occurs (bhavet) after death (mṛtyoḥ param) and not (na tu) during life (jīvite). After dying (mṛtvā), the liberated devotee (mukta-bhaktaḥ) is led (nīyate) to the Brahmā's world (brahma-lokam prati) by the Ātivāhika-s (ātivāhikaiḥ). At the end of the Kalpa (kalpa-ante), the devotee (bhaktaḥ) and (ca) Brahmā (brahmā) enter (praviśataḥ) into Vaikuṇṭha (vaikuṇṭham) —Viṣṇu's world (viṣṇu-lokam)—. At the time of getting Liberation (mukti-prāpti-kāle), the devotee (bhaktaḥ) experiences (anubhavet) the four gradations of Bliss (ānanda-tāratamya-catuṣkam): (1) Sālokya (1 sālokyam) (or) residing (vasanam) in the region of Viṣṇu (viṣṇu-pradeśe), (2) Sāmīpya (2 sāmīpyam) (or) to be near (samīpasthānam) the Lord (bhagavataḥ), (3) Sārūpya (3 sārūpyam) (or) obtaining sameness of form (samānarūpatā-prāptiḥ) with the Lord (bhagavataḥ), and (tathā) (4) Sāyujya (4 sāyujyam) (or) an intimate union (gāḍha-saṁyogaḥ) with Viṣṇu (viṣṇunā... iti)"||310||
Chapter 9: The seeker meets his Guru
Encounter
तद्दीर्घव्याख्यानन्तरं साधको ब्रह्मनिवसनिव तूष्णीमभवत्। एतद्गहनध्यानात्पश्चात्साधकः प्रथमोपदेशं दीक्षामपिवा प्राप्तुं स्वगुरोर्निवासं प्रति गतवान्। प्रथमवारं स्वगुरुं दृष्ट्वा तस्य दर्शनमनपेक्षितमासीदर्थात्साधकेन कल्पितवद्गुरुर्नादृश्यत। गुरुः सरलपत्रवाहकरूप उष्णीषवसनधार्मिकचिह्नमालादिविवर्जितः। प्राथमिकव्याघातमतिक्रम्य साधकोऽचिन्तयद्यत्स्वगुरुरवश्यमेव साङ्ख्ययोगस्योपदेशानुसरणं वंशं सम्बध्येत पूर्वमीमांसाया वा वेदान्तत्रयस्य वा। अत एव स्वगुरुं नमस्कृत्य स साधकस्तस्य वंशं तमपृच्छत्॥३११॥
Taddīrghavyākhyānantaraṁ sādhako brahmanivasaniva tūṣṇīmabhavat| Etadgahanadhyānātpaścātsādhakaḥ prathamopadeśaṁ dīkṣāmapivā prāptuṁ svagurornivāsaṁ prati gatavān| Prathamavāraṁ svaguruṁ dṛṣṭvā tasya darśanamanapekṣitamāsīdarthātsādhakena kalpitavadgururnādṛśyata| Guruḥ saralapatravāhakarūpa uṣṇīṣavasanadhārmikacihnamālādivivarjitaḥ| Prāthamikavyāghātamatikramya sādhako'cintayadyatsvagururavaśyameva sāṅkhyayogasyopadeśānusaraṇaṁ vaṁśaṁ sambadhyeta pūrvamīmāṁsāyā vā vedāntatrayasya vā| Ata eva svaguruṁ namaskṛtya sa sādhakastasya vaṁśaṁ tamapṛcchat||311||
After his long explanation (dīrgha-vyākhyā-anantaram), the seeker (sādhakaḥ) remained in silence (tūṣṇīm abhavat) as if (iva) he dwelt in Brahma (brahma-nivasan). After (paścāt) this deep meditation (etad-gahana-dhyānāt), the seeker (sādhakaḥ) proceeded (gatavān) to the abode (nivāsam) of his Guru (sva-guroḥ) to get (prāptum) the first teaching (prathama-upadeśam) or perhaps (apivā) initiation (dīkṣām). After seeing (dṛṣṭvā) his Guru (sva-gurum) for the first time (prathama-vāram), his (tasya) look (darśanam) was (āsīt) unexpected (anapekṣitam), that is (arthāt), the Guru (guruḥ) did not look (na adṛśyata) as imagined (kalpita-vat) by the seeker (sādhakena). The Guru (guruḥ) had the look of a simple postman (sarala-patravāhaka-rūpaḥ), without turban, robe, religious marks, rosary, etc. (uṣṇīṣa-vasana-dhārmika-cihna-mālā-ādi-vivarjitaḥ). After overcoming (atikramya) the initial shock (prāthamika-vyāghātam), the seeker (sādhakaḥ) thought (acintayat) that (yad) his Guru (sva-guruḥ) surely (avaśyam eva) would belong (sambadhyeta) to a lineage (vaṁśam) following the teachings (upadeśa-anusaraṇam) of Sāṅkhyayoga (sāṅkhya-yogasya) or (vā) of Pūrvamīmāṁsā (pūrva-mīmāṁsāyāḥ) or (vā) of the three Vedānta-s (vedānta-trayasya). This is why (atas eva), after uttering a respectful salutation (namaskṛtya) to his Guru (sva-gurum), that seeker (saḥ sādhakaḥ) asked (apṛcchat) him (tam) about his lineage (tasya vaṁśam)||311||
साधकः पृष्टवान् - गुरुजीर्मां वक्तुमर्हसि किं दर्शनं त्वद्वंशेनानुसृतमिति। तस्मै गुरुः प्रत्यवक्त्रिकदर्शनमिति। तर्हि साधकोऽवदत्किं त्रिकमिति। गुरुः प्रत्यवदत्त्रिकमेकं चतुर्णां शैवदर्शनानामिति। इदानीं साधकः सविनयं स्वगुरुमार्थयत त्वं तद्विषयापेक्षया सविस्तरं वक्तुमर्हसीति। एवं गुरुर्विस्तृततरां व्याख्यां कृतवान्॥३१२॥
Sādhakaḥ pṛṣṭavān - Gurujīrmāṁ vaktumarhasi kiṁ darśanaṁ tvadvaṁśenānusṛtamiti| Tasmai guruḥ pratyavaktrikadarśanamiti| Tarhi sādhako'vadatkiṁ trikamiti| Guruḥ pratyavadattrikamekaṁ caturṇāṁ śaivadarśanānāmiti| Idānīṁ sādhakaḥ savinayaṁ svagurumārthayata tvaṁ tadviṣayāpekṣayā savistaraṁ vaktumarhasīti| Evaṁ gururvistṛtatarāṁ vyākhyāṁ kṛtavān||312||
The seeker (sādhakaḥ) asked (pṛṣṭavān): «Gurujī (gurujīḥ), could you kindly tell me (mām vaktum arhasi) what (kim) philosophy (darśanam) is followed (anusṛtam) by your lineage (tvad-vaṁśena... iti)?». The Guru (guruḥ) replied (pratyavak) to him (tasmai): «Trika philosophy (trika-darśanam iti)». Then (tarhi) the seeker (sādhakaḥ) said (avadat): «What (kim) (is) Trika (trikam iti)?». The Guru (guruḥ) answered (pratyavadat): «Trika (trikam) (is) one (ekam) of the four Śaiva --i.e. shaivite-- philosophies (caturṇām śaiva-darśanānām iti)». Now (idānīm) the seeker (sādhakaḥ) humbly (savinayam) asked (ārthayata) his Guru (sva-gurum): «Could you please speak at length (tvam... savistaram vaktum arhasi) about that topic (tad-viṣaya-pekṣayā... iti)?». Thus (evam), the Guru (guruḥ) gave a detailed explanation (vistṛtatarām vyākhyām kṛtavān)||312||
गुरुरिदानीमिदमुक्तवान् - अहं प्रथमं त्रिकस्य मुख्यलक्षणानि वर्णयिष्यामि। ततः परं वीरः शिवाद्वैतं शैवसिद्धान्तश्च नाम्नामन्येषां त्रयाणां शैवदर्शनानां विषये लघुवर्णनं करिष्यामि। त्रिकस्य मुख्यधर्माणां परिसङ्ख्यानाय गुरुणा गब्रिएल्प्रदीपकेन विरचितं त्रिकमुख्यमतानीति नाम पुस्तकं प्रयोक्ष्याम्यहम्। तदनन्तरं स्वश्लोकानधिकृत्य गब्रिएल्प्रदीपकस्य व्याख्यया सञ्चारितः संस्तस्योपदेशानुद्दिश्य मम व्याख्यानं दास्यामीति। ततो गुरुस्त्रिकविषये कथयितुमारब्धवान्॥३१३॥
Gururidānīmidamuktavān - Ahaṁ prathamaṁ trikasya mukhyalakṣaṇāni varṇayiṣyāmi| Tataḥ paraṁ vīraḥ śivādvaitaṁ śaivasiddhāntaśca nāmnāmanyeṣāṁ trayāṇāṁ śaivadarśanānāṁ viṣaye laghuvarṇanaṁ kariṣyāmi| Trikasya mukhyadharmāṇāṁ parisaṅkhyānāya guruṇā gabrielpradīpakena viracitaṁ trikamukhyamatānīti nāma pustakaṁ prayokṣyāmyaham| Tadanantaraṁ svaślokānadhikṛtya gabrielpradīpakasya vyākhyayā sañcāritaḥ saṁstasyopadeśānuddiśya mama vyākhyānaṁ dāsyāmīti| Tato gurustrikaviṣaye kathayitumārabdhavān||313||
The Guru (guruḥ) now (idānīm) said (uktavān) this (idam): "Firstly (prathamam) I (aham) will describe (varṇayiṣyāmi) the main characteristics (mukhya-lakṣaṇāni) of Trika (trikasya). After that (tatas param) I will make (kariṣyāmi) a short description (laghu-varṇanam) about (viṣaye) the other three Śaiva philosophies (anyeṣām trayāṇām śaiva-darśanānām) called (nāmnām) Vīra (vīraḥ), Śivādvaita (śivādvaitam) and (ca) Śaivasiddhānta (śaivasiddhāntaḥ). In order to enumerate (parisaṅkhyānāya) the main qualities (mukhya-dharmāṇām) of Trika (trikasya), I (aham) will use (prayokṣyāmi) the book (pustakam) called (nāma) «Main Tenets of Trika (Shaivism) (trika-mukhya-matāni iti)» composed (viracitam) by Guru Gabriel Pradīpaka (guruṇā gabriel-pradīpakena). Immediately after that (tad-anantaram), inspired (sañcāritaḥ san) by the Gabriel Pradīpaka's explanation (gabriel-pradīpakasya vyākhyayā) with reference to (adhikṛtya) his own stanzas (sva-ślokān), I will give (dāsyāmi) my (mama) explanation (vyākhyānam) about his teachings (tasya upadeśān uddiśya... iti)". Then (tatas) the Guru (guruḥ) started (ārabdhavān) speaking (kathayitum) about Trika (trika-viṣaye)||313||
Chapter 10: The Main Tenets of Trika Shaivism
Parabhairava
परभैरवश्च विश्वात्मैव न नानात्मानो यथैव देवी।
द्वैताख्या दर्शने निर्बध्नात्येवापि तु परमात्मैकाकी॥१॥
इति प्रथमश्लोकोऽयं त्रिकमुख्यमतेष्विति॥३१४॥
Parabhairavaśca viśvātmaiva na nānātmāno yathaiva devī|
Dvaitākhyā darśane nirbadhnātyevāpi tu paramātmaikākī||1||
iti prathamaśloko'yaṁ trikamukhyamateṣviti||314||
"This (ayam) (is) the first stanza (prathama-ślokaḥ) in the Trikamukhyamatāni (trika-mukhya-mateṣu):
«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 (darśane), but rather (api tu) a solitary (ekākī) Supreme Self (parama-ātmā... iti... iti)||1||»"||314||
परभैरवः परमशिवोऽस्ति परन्तु श्रीमद्व्यासवर्णितपौराणिकशिवस्य भैरवस्य च मध्ये मा भूत्सम्भ्रमो भ्रान्तं वा प्रथमशब्दं प्रयोक्ष्ये। कोऽस्ति पौराणिकशिवः। स प्रसिद्धतपस्वी यस्य ग्रीवे सर्पो यश्चन्द्रशेखरश्चन्द्रमुकुटो वा यः शिवलोके निवसतीत्यादि। परभैरवः परमार्थोऽस्ति न तु पौराणिकदेवः। अनेनारम्भादेव सुस्पष्टेन भवितव्यम्। यो भरणो रवणो वमनश्च विश्वं स भैरव इति भैरवशब्दस्यार्थोऽयं श्लोकविशेषेण। किञ्च न नानात्मानः सन्ति। इह नानदेहचित्तव्यक्तित्वादिकं भवति न त्वात्मानः। केवलमेकात्मा भिन्नभूमिका नाटयन्। ततोऽहं मद्दृढोक्तेर्विषये पूर्णतार्किकसमर्थनं दास्यामि। एवं च नानात्मापेक्षया विविधद्वैतदर्शनानि यदुपन्यस्यन्ति तदसत्यमात्रम्। अत एव यद्द्वैतनामका देवी दृष्ट्यां निर्बध्नाति तत्सर्वथासत्यमिति सुदृढवितर्कणद्वारेणाहमसंशयं साधयिष्यामीति॥३१५॥
Parabhairavaḥ paramaśivo'sti parantu śrīmadvyāsavarṇitapaurāṇikaśivasya bhairavasya ca madhye mā bhūtsambhramo bhrāntaṁ vā prathamaśabdaṁ prayokṣye| Ko'sti paurāṇikaśivaḥ| Sa prasiddhatapasvī yasya grīve sarpo yaścandraśekharaścandramukuṭo vā yaḥ śivaloke nivasatītyādi| Parabhairavaḥ paramārtho'sti na tu paurāṇikadevaḥ| Anenārambhādeva suspaṣṭena bhavitavyam| Yo bharaṇo ravaṇo vamanaśca viśvaṁ sa bhairava iti bhairavaśabdasyārtho'yaṁ ślokaviśeṣeṇa| Kiñca na nānātmānaḥ santi| Iha nānadehacittavyaktitvādikaṁ bhavati na tvātmānaḥ| Kevalamekātmā bhinnabhūmikā nāṭayan| Tato'haṁ maddṛḍhokterviṣaye pūrṇatārkikasamarthanaṁ dāsyāmi| Evaṁ ca nānātmāpekṣayā vividhadvaitadarśanāni yadupanyasyanti tadasatyamātram| Ata eva yaddvaitanāmakā devī dṛṣṭyāṁ nirbadhnāti tatsarvathāsatyamiti sudṛḍhavitarkaṇadvāreṇāhamasaṁśayaṁ sādhayiṣyāmīti||315||
"Parabhairava (para-bhairavaḥ) is (asti) Paramaśiva (parama-śivaḥ), but (parantu) I will use (prayokṣye) the first word (prathama-śabdam) so that there will not be (mā bhūt) confusion (sambhramaḥ) or (vā) error (bhrāntam) between (madhye) the puranic Śiva described by venerable Vyāsa (śrīmat-vyāsa-varṇita-paurāṇika-śivasya) and (ca) Bhairava (bhairavasya). Who (kaḥ) is (asti) the puranic Śiva (paurāṇika-śivaḥ)? He (saḥ) (is) the famous ascetic (prasiddha-tapasvī), in whose neck (yasya grīve) (there is) a snake (sarpaḥ), who (yaḥ) (is) Candraśekhara (candra-śekharaḥ) or (vā) moon-crested (candra-mukuṭaḥ), who (yaḥ) lives (nivasati) in Śivaloka --in the world of Śiva-- (śiva-loke), etc. (iti-ādi). Parabhairava (para-bhairavaḥ) is (asti) the Highest Reality (parama-arthaḥ) and not (na tu) a puranic god (paurāṇika-devaḥ). This must be very clear (anena... suspaṣṭena bhavitavyam) from the beginning (ārambhāt eva). Acrostically (ślokaviśeṣeṇa), this (ayam) (is) the meaning (arthaḥ) of the word 'Bhairava' (bhairava-śabdasya): «He (saḥ) (is) Bhairava (bhairavaḥ) who (yaḥ) maintains (bharaṇaḥ), withdraws (ravaṇaḥ) and (ca) manifests (vamanaḥ) the universe (viśvam... iti)». Moreover (kiñca), there are no (na... santi) multiple selves (nānā-ātmānaḥ). Here --in this world-- (iha) there are (bhavati) multiple bodies, minds, personalities, etc. (nāna-deha-citta-vyaktitva-ādikam) but not (na tu) selves (ātmānaḥ). Only (kevalam) one Self (eka-ātmā) plays (nāṭayan) various roles (bhinna-bhūmikāḥ). Afterward (tatas) I will give (aham... dāsyāmi) full argumentative support/justification (pūrṇa-tārkika-samarthanam) regarding my affirmation (mad-dṛḍha-ukteḥ viṣaye). Thus (evam ca), with reference to the multiple selves (nānā-ātma-apekṣayā), it is simply false (tad asatya-mātram) what (yad) the different dualistic philosophies (vividha-dvaita-darśanāni) propound (upanyasyanti). On this account (atas eva), I will prove (aham... sādhayiṣyāmi) without doubt (asaṁśayam) by means of solid argumentation (sudṛḍha-vitarkaṇa-dvāreṇa) that (iti) it is totally false (tad sarvathā asatyam) what (yad) the goddess (devī) called 'duality' (dvaita-nāmakā) insists on (nirbadhnāti) showing (dṛṣṭyām... iti)"||315||
Śiva and Śakti
स परमशिवः शिवशक्तिमयः शक्तिश्चाहंविमर्श एव च।
नामत एव स्वशक्तितस्तु शिवो वेत्ति हि स्वसुप्रभसत्ताम्॥
शिवः प्रकाशपरिकीर्तितश्च विशेषकलानुसारेण नाम।
शक्तिश्च विमर्शोक्ता परिभाषादृष्त्या श्रीत्रिकशास्त्रेष्वपि॥
एष प्रकाश इत्थं ज्योतिः सर्वत्र व्यापकं विमर्शः।
तज्ज्योतिषश्च वै चेतनत्वमेव महायोग्यनुरूपतोऽपि॥
शिवस्य शक्त्या न विशेषस्ते तत्तापाग्नीव केवलमस्मात्।
अध्यायार्थाय पृथक्तु व्याक्रियेत एवात्र च नहि विमतिः॥२-५॥
इति द्वितीयश्लोकात्पञ्चमश्लोकपर्यन्तं श्लोकचतुष्कमेतदिति॥३१६॥
Sa paramaśivaḥ śivaśaktimayaḥ śaktiścāhaṁvimarśa eva ca|
Nāmata eva svaśaktitastu śivo vetti hi svasuprabhasattām||
Śivaḥ prakāśaparikīrtitaśca viśeṣakalānusāreṇa nāma|
Śaktiśca vimarśoktā paribhāṣādṛṣtyā śrītrikaśāstreṣvapi||
Eṣa prakāśa itthaṁ jyotiḥ sarvatra vyāpakaṁ vimarśaḥ|
Tajjyotiṣaśca vai cetanatvameva mahāyogyanurūpato'pi||
Śivasya śaktyā na viśeṣaste tattāpāgnīva kevalamasmāt|
Adhyāyārthāya pṛthaktu vyākriyeta evātra ca nahi vimatiḥ||2-5||
iti dvitīyaślokātpañcamaślokaparyantaṁ ślokacatuṣkametaditi||316||
"This (etad) (is) a set of four stanzas (śloka-catuṣkam), from the second stanza (dvitīya-ślokāt) up to the fifth stanza (pañcama-śloka-paryantam):
«He (saḥ) —Paramaśiva (parama-śivaḥ)— consists of Śiva and Śakti (śiva-śakti-mayaḥ), and (ca) Śakti (śaktiḥ) (is) certainly (eva ca) I-consciousness (aham-vimarśaḥ), namely (nāmatas eva), through His own Śakti (sva-śaktitaḥ) indeed (tu), Śiva (śivaḥ) knows (vetti hi) His radiant Existence (sva-suprabha-sattām). 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). 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). 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... iti... iti)||2-5||»"||316||
परभैरवः प्रकाशविमर्शमयो यत्र शिवो भैरवः सञ्छक्तिश्च भैरवी सती। भैरवपरभैरवयोः पारिभाषिकविशेषोऽस्ति। विशेषमेनमधुना व्याख्यास्यामि परम इति संस्कृते परशब्दस्यार्थः। अत एव परभैरवे पर इति शब्दः परमशिवे च परम इति शब्दः पर्यायौ। एतस्य किमर्थः। भैरवः शिवो वा यः प्रथमतत्त्वेऽवस्थितो विश्वोत्तीर्णः परन्तु परभैरवः परमशिवो वा विश्वोत्तीर्णो विश्वमयश्च। पृथग्विचारितो भैरवः कल्पनायामद्वैतवेदान्तब्रह्मणि सदृशः किन्त्वत्र त्रिके भैरवस्य शक्तिर्भैरवी वा विद्यते। अर्थाद्भैरवः प्रवृत्तौ शङ्कराचार्येण प्रतिष्ठापितस्य दर्शनस्य शक्तिहीनषण्ढभ्रमवन्न भवति। एष त्रिकाद्वैतवेदान्तयोर्महाविशेषः। शक्तेर्भैरव्या वा नामान्यत्स्पन्दः। एवं भैरवस्य स्वभावः प्रकाशो ज्योतिर्वा स परन्तु स्वातन्त्र्येण वा भैरव्या वा सम्पन्नोऽर्थाद्भैरवः स्वात्मानं स्वभैरव्या विस्तारमपि विश्वं च खलु चेतयते। एषा च भैरवी शक्तिर्वा परा परापरापरा चेति त्रिधा विभिन्ना। एतत् कारणानामेकं येन मयोपदिष्टं दर्शनमिदं त्रिकमित्यभिधीयत इति॥३१७॥
Parabhairavaḥ prakāśavimarśamayo yatra śivo bhairavaḥ sañchaktiśca bhairavī satī| Bhairavaparabhairavayoḥ pāribhāṣikaviśeṣo'sti| Viśeṣamenamadhunā vyākhyāsyāmi parama iti saṁskṛte paraśabdasyārthaḥ| Ata eva parabhairave para iti śabdaḥ paramaśive ca parama iti śabdaḥ paryāyau| Etasya kimarthaḥ| Bhairavaḥ śivo vā yaḥ prathamatattve'vasthito viśvottīrṇaḥ parantu parabhairavaḥ paramaśivo vā viśvottīrṇo viśvamayaśca| Pṛthagvicārito bhairavaḥ kalpanāyāmadvaitavedāntabrahmaṇi sadṛśaḥ kintvatra trike bhairavasya śaktirbhairavī vā vidyate| Arthādbhairavaḥ pravṛttau śaṅkarācāryeṇa pratiṣṭhāpitasya darśanasya śaktihīnaṣaṇḍhabhramavanna bhavati| Eṣa trikādvaitavedāntayormahāviśeṣaḥ| Śakterbhairavyā vā nāmānyatspandaḥ| Evaṁ bhairavasya svabhāvaḥ prakāśo jyotirvā sa parantu svātantryeṇa vā bhairavyā vā sampanno'rthādbhairavaḥ svātmānaṁ svabhairavyā vistāramapi viśvaṁ ca khalu cetayate| Eṣā ca bhairavī śaktirvā parā parāparāparā ceti tridhā vibhinnā| Etat kāraṇānāmekaṁ yena mayopadiṣṭaṁ darśanamidaṁ trikamityabhidhīyata iti||317||
"Parabhairava (para-bhairavaḥ) consists of Prakāśa and Vimarśa (prakāśa-vimarśa-mayaḥ), where (yatra) Śiva (śivaḥ) is (san) Bhairava (bhairavaḥ) and (ca) Śakti (śaktiḥ) is (satī) Bhairavī (bhairavī). There is (asti) a technical difference (pāribhāṣika-viśeṣaḥ) between Bhairava and Parabhairava (bhairava-para-bhairavayoḥ). Now (adhunā) I will explain (vyākhyāsyāmi) this (enam) difference (viśeṣam): The meaning (arthaḥ) of the word 'Para' (para-śabdasya) in Sanskrit (saṁskṛte) is 'Parama' --i.e. Supreme-- (paramaḥ iti). Therefore (atas eva), the word (śabdaḥ) 'para' (paraḥ iti) in Parabhairava (para-bhairave) and (ca) the word (śabdaḥ) 'parama' (paramaḥ iti) in Paramaśiva (parama-śive) (are) synonyms (paryāyau). What does this mean (etasya kim arthaḥ)? Bhairava (bhairavaḥ) or (vā) Śiva (śivaḥ), who (yaḥ) remains (avasthitaḥ) in the first category --out of 36 categories of universal manifestation-- (prathama-tattve), transcends the universe (viśva-uttīrṇaḥ), but (parantu) Parabhairava (para-bhairavaḥ) or (vā) Paramaśiva (parama-śivaḥ) transcends the universe (viśva-uttīrṇaḥ) as well as (ca) is immanent in the universe (viśva-mayaḥ). Bhairava (bhairavaḥ), considered separately (pṛthak-vicāritaḥ), (is) in theory (kalpanāyām) like (sadṛśaḥ) Brahma in Advaitavedānta (advaita-vedānta-brahmaṇi), however (kintu) here (atra) —in Trika (trike)— Bhairava has (bhairavasya... vidyate) Śakti (śaktiḥ) or (vā) Bhairavī (bhairavī). That is (arthāt), in practice (pravṛttau), Bhairava (bhairavaḥ) is not (na bhavati) like the eunuch Śakti-less Brahma (śakti-hīna-ṣaṇḍha-bhrama-vat) of the philosophy (darśanasya) founded (pratiṣṭhāpitasya) by Śaṅkarācārya (śaṅkarācāryeṇa). This (eṣaḥ) (is) a great difference (mahā-viśeṣaḥ) between Trika and Advaitavedānta (trika-advaita-vedāntayoḥ). Another (anyat) name (nāma) of Śakti (śakteḥ) or (vā) Bhairavī (bhairavyāḥ) (is) Spanda (spandaḥ). Thus (evam), the essential nature (svabhāvaḥ) of Bhairava (bhairavasya) (is) Prakāśa (prakāśaḥ) or (vā) Light (jyotis), but (parantu) He (saḥ) is furnished with (sampannaḥ) Absolute Freedom (svātantryeṇa) or (vā... vā) Bhairavī (bhairavyā), that is (arthāt), Bhairava (bhairavaḥ) (is) certainly (khalu) conscious (cetayate) of Himself (sva-ātmānam) and (ca) of the universe (viśvam) which is indeed an expansion (vistāram api) of His Bhairavī (sva-bhairavyāḥ). And (ca) this (eṣā) Bhairavī (bhairavī) or (vā) Śakti (śaktiḥ) is divided (vibhinnā) into three (tridhā): «Parā --Supreme-- (parā), Parāparā --Supreme-non-Supreme-- (parā-aparā) and (ca) Aparā --Non-supreme-- (aparā... iti)». This (etad) (is) one (ekam) of the reasons (kāraṇānām) why (yena) this (idam) philosophy (darśanam) I teach (mayā upadiṣṭam) is called (abhidhīyate) 'Trika' --viz. Triple or Threefold-- (trikam iti... iti)"||317||
अभिनवगुप्ताख्येन महामाहेश्वरेण परापराशक्त्योः सूक्ष्मविशेषस्य कृतस्यापि मम यदि स्मृतिलोपोऽसञ्जातस्तथापि सामान्यतया परा पराशक्तिरस्त्येव। किञ्च परापरा परापराशक्तिरपरैवापराशक्तिश्च। पराशक्तावेकतोऽहंविमर्शो यः स्वातन्त्र्यमप्रतिहतेच्छा चैतन्याख्योऽपि च तिष्ठेत्। पराशक्तौ सादिग्राह्यत्वेन भासते। परापराशक्तावपरतो विश्वस्य सृष्तिस्थितिसंहारक्रमः प्रकटितः। परापराशक्तिश्चेच्छाज्ञानयोर्मिश्रणयुक्ता दर्पण एव यस्मिन्नादिग्राह्यं प्रतिबिम्बितम्। अन्ततोऽपराशक्तिरिच्छाज्ञानक्रियामिश्रणा प्रतिबिम्बितादिग्राह्यधारिकार्थात्सा स्फुरदानन्दिविश्वधारिका। एतद्बिम्बप्रतिबिम्बवादमस्मानानयेत्। अत्र तद्वादं विस्तराद्विवरितुमशक्तोऽहम्। अन्यथा ममातिविस्तीर्णा व्याख्या स्यात्। आदिग्राह्यं बिम्बनामकमपीति मया निर्दिष्टव्यम्। पराशक्तिश्चादिध्वनिं सृजेत्। आदिध्वनेरस्मात्समस्तो ध्वनिशब्दसमूह उद्भवेत्। फलतः पराशक्तिवद्भासमानोऽहंविमर्शोऽयं विश्वे सर्वध्वनिशब्दानां प्रभवोऽवश्यम्। पराशक्तिः सदा वर्तमाने परापराशक्तिर्भविष्येऽपराशक्तिश्चातीत इति॥३१८॥
Abhinavaguptākhyena mahāmāheśvareṇa parāparāśaktyoḥ sūkṣmaviśeṣasya kṛtasyāpi mama yadi smṛtilopo'sañjātastathāpi sāmānyatayā parā parāśaktirastyeva| Kiñca parāparā parāparāśaktiraparaivāparāśaktiśca| Parāśaktāvekato'haṁvimarśo yaḥ svātantryamapratihatecchā caitanyākhyo'pi ca tiṣṭhet| Parāśaktau sādigrāhyatvena bhāsate| Parāparāśaktāvaparato viśvasya sṛṣtisthitisaṁhārakramaḥ prakaṭitaḥ| Parāparāśaktiścecchājñānayormiśraṇayuktā darpaṇa eva yasminnādigrāhyaṁ pratibimbitam| Antato'parāśaktiricchājñānakriyāmiśraṇā pratibimbitādigrāhyadhārikārthātsā sphuradānandiviśvadhārikā| Etadbimbapratibimbavādamasmānānayet| Atra tadvādaṁ vistarādvivaritumaśakto'ham| Anyathā mamātivistīrṇā vyākhyā syāt| Ādigrāhyaṁ bimbanāmakamapīti mayā nirdiṣṭavyam| Parāśaktiścādidhvaniṁ sṛjet| Ādidhvanerasmātsamasto dhvaniśabdasamūha udbhavet| Phalataḥ parāśaktivadbhāsamāno'haṁvimarśo'yaṁ viśve sarvadhvaniśabdānāṁ prabhavo'vaśyam| Parāśaktiḥ sadā vartamāne parāparāśaktirbhaviṣye'parāśaktiścātīta iti||318||
"Although the great devotee of the Lord called Abhinavagupta made a subtle difference between Parā and Parāśakti (abhinavagupta-ākhyena mahā-māheśvareṇa parā-parāśaktyoḥ sūkṣma-viśeṣasya kṛtasya api), if my memory serves me well (mama yadi smṛti-lopaḥ asañjātaḥ), even so (tathā api), in general (sāmānyatayā), Parā (parā) is (asti eva) Parāśakti (parā-śaktiḥ). Moreover (kiñca), Parāparā (parā-aparā) (is) Parāparāśakti (parā-aparā-śaktiḥ) and (ca) Aparā (aparā eva) (is) Aparāśakti (aparā-śaktiḥ). On the one hand (ekatas), in Parāśakti (parā-śaktau) I-consciousness (aham-vimarśaḥ) —which (yaḥ) (is) Absolute Freedom (svātantryam), Irresistible Will (apratihata-icchā) and (ca) which is also called Caitanya (caitanya-ākhyaḥ api)— remains (tiṣṭhet). In Parāśakti (parā-śaktau), She (sā) shines (bhāsate) as the original object (ādi-grāhyatvena). On the other hand (aparatas), in Parāparāśakti (parā-aparā-śaktau), a succession of manifestation, maintenance and dissolution (sṛṣti-sthiti-saṁhāra-kramaḥ) of the universe (viśvasya) is displayed (prakaṭitaḥ). And (ca) Parāparāśakti (parā-aparā-śaktiḥ), consisting of a mixture (miśraṇa-yuktā) of Will and Knowledge (icchā-jñānayoḥ), (is) the mirror itself (darpaṇaḥ eva) where (yasmin) the original object (ādi-grāhyam) (is) reflected (pratibimbitam). Finally (antatas), Aparāśakti (aparā-śaktiḥ), which is a mixture of Will, Knowledge and Action (icchā-jñāna-kriyā-miśraṇā), contains the reflected original object (pratibimbita-ādi-grāhya-dhārikā), that is (arthāt), She (sā) contains the vibrant and blissful universe (sphurat-ānandi-viśva-dhārikā). This (etad) leads (ānayet) us (asmān) to the doctrine of the object and its reflection (bimba-pratibimba-vādam). Here (atra) I cannot (aśaktaḥ aham) unfold (vivaritum) that doctrine (tad-vādam) in detail (vistarāt). Otherwise (anyathā) my (mama) explanation (vyākhyā) would be (syāt) very extensive (ati-vistīrṇā). I must note (mayā nirdiṣṭavyam) that (iti) the original object (ādi-grāhyam) is also called 'bimba' (bimba-nāmakam api). Parāśakti (parā-śaktiḥ ca) emits (sṛjet) the original sound (ādi-dhvanim). From this original sound (ādi-dhvaneḥ asmāt), the whole (samastaḥ) collection of sounds and words (dhvani-śabda-samūhaḥ) arises (udbhavet). Consequently (phalataḥ), this (ayam) I-consciousness (aham-vimarśaḥ) shining (bhāsamānaḥ) as Parāśakti (parā-śakti-vat) (is) indeed (avaśyam) the source (prabhavaḥ) of all the sounds and words (sarva-dhvani-śabdānām) in the universe (viśve). Parāśakti (parā-śaktiḥ) (is) always (sadā) at present (vartamāne), Parāparāśakti (parā-aparā-śaktiḥ) in the future (bhaviṣye) and (ca) Aparāśakti (aparā-śaktiḥ) in the past (atīte iti)"||318||
साधकोऽपृच्छत् - पराशक्तिः सदा वर्तमाने परापराशक्तिर्भविष्येऽपराशक्तिश्चातीत इति तस्योपदेशस्य कोऽअर्थ इति॥३१९॥
Sādhako'pṛcchat - Parāśaktiḥ sadā vartamāne parāparāśaktirbhaviṣye'parāśaktiścātīta iti tasyopadeśasya ko'artha iti||319||
The seeker (sādhakaḥ) asked (apṛcchat): "«Parāśakti (parā-śaktiḥ) (is) always (sadā) at present (vartamāne), Parāparāśakti (parā-aparā-śaktiḥ) in the future (bhaviṣye) and (ca) Aparāśakti (aparā-śaktiḥ) in the past (atīte iti)», what (kaḥ) (is) the meaning (arthaḥ) of that teaching (tasya upadeśasya... iti)?"||319||
गुरुः प्रत्यवक् - यथा मया पूर्वमुक्तं मद्व्याख्यामतिविस्तीर्णां नेच्छामि। तथाप्यधुना तस्योपदेशस्य सारं तुभ्यं दास्यामि। सावधानं श्रोतुमर्हस्यादिग्राह्यमर्थात्पराशक्तिगृहीतं रूपं सर्वदा वर्तमाने न तु कदाचिदतीते भविष्ये वा। तेन किं विवक्षामि। यत्सदा वर्तमाने स्वपरपदे परमेश्वरः। तस्मादिहैवेदानीमेव च तं निर्विघ्नं साक्षात्कर्तुं शक्तस्त्वम्। अपरं तु तस्य बिम्बस्यादिग्राह्यस्य प्रतिबिम्बं त्वयाधुना गृहीतं विश्वमेव। विश्वं चेदं सततमतीते तिष्ठति तद्यथा यत्त्वया दृष्टं श्रुतं घ्रातमास्वादितं स्पृष्तं च तत्सर्वमपराशक्तिरूपमनवरतमतीते। अन्ततो यत्र बिम्बः प्रतिबिम्बितो मुकुरः परापराशक्तिरूपो न दृश्यते। किमिति। तस्य भविष्येऽवस्थितत्वात्। रहस्यपूर्णेऽस्मिन्विषयेऽत्यन्तं सविस्तरं न गत्वा यत्त्वामापाततो वक्तुं शक्तोऽहं तत्सर्वमिति॥३२०॥
Guruḥ pratyavak - Yathā mayā pūrvamuktaṁ madvyākhyāmativistīrṇāṁ necchāmi| Tathāpyadhunā tasyopadeśasya sāraṁ tubhyaṁ dāsyāmi| Sāvadhānaṁ śrotumarhasyādigrāhyamarthātparāśaktigṛhītaṁ rūpaṁ sarvadā vartamāne na tu kadācidatīte bhaviṣye vā| Tena kiṁ vivakṣāmi| Yatsadā vartamāne svaparapade parameśvaraḥ| Tasmādihaivedānīmeva ca taṁ nirvighnaṁ sākṣātkartuṁ śaktastvam| Aparaṁ tu tasya bimbasyādigrāhyasya pratibimbaṁ tvayādhunā gṛhītaṁ viśvameva| Viśvaṁ cedaṁ satatamatīte tiṣṭhati tadyathā yattvayā dṛṣṭaṁ śrutaṁ ghrātamāsvāditaṁ spṛṣtaṁ ca tatsarvamaparāśaktirūpamanavaratamatīte| Antato yatra bimbaḥ pratibimbito mukuraḥ parāparāśaktirūpo na dṛśyate| Kimiti| Tasya bhaviṣye'vasthitatvāt| Rahasyapūrṇe'sminviṣaye'tyantaṁ savistaraṁ na gatvā yattvāmāpātato vaktuṁ śakto'haṁ tatsarvamiti||320||
The Guru (guruḥ) replied (pratyavak): "As (yathā) I said (mayā... uktam) before (pūrvam), I do not want (na icchāmi) my explanation (mad-vyākhyām) to be very extensive (ati-vistīrṇām). Anyway (tathā api) now (adhunā) I will give (dāsyāmi) you (tubhyam) the gist (sāram) of that teaching (tasya upadeśasya). Please, listen (śrotum arhasi) with attention (sāvadhānam)!: The original object (ādi-grāhyam), that is (arthāt), the form (rūpam) assumed by Parāśakti (parā-śakti-gṛhītam), (is) always (sarvadā) at present (vartamāne) and never (na tu kadācid) in the past (atīte) or (vā) in the future (bhaviṣye). What (kim) do I mean to say (vivakṣāmi) by that (tena)? That (yad) the Supreme Lord (parama-īśvaraḥ), in His Highest State (sva-para-pade), (remains) always (sadā) at present (vartamāne). On that account (tasmāt), right here (iha eva) and (ca) right now (idānīm eva) you can (śaktaḥ tvam), unobstructedly (nirvighnam), realize (sākṣātkartum) Him (tam). But (tu) moreover (aparam), the reflection (pratibimbam) of that bimba (tasya bimbasya) (or) original object (ādi-grāhyasya) (is) the very universe (viśvam eva) you perceive (tvayā... gṛhītam) now (adhunā). And (ca) this (idam) universe (viśvam) incessantly (satatam) remains (tiṣṭhati) in the past (atīte), namely (tad-yathā), all that (yad... tad sarvam) you see, hear, smell, taste and touch (tvayā dṛṣṭam śrutam ghrātam āsvāditam spṛṣtam ca), whose nature is Aparāśakti (aparā-śakti-rūpam), (is) constantly (anavaratam) in the past (atīte). Finally (antatas), the mirror (mukuraḥ) —whose nature is Parāparāśakti (parā-aparā-śakti-rūpaḥ)— where (yatra) the bimba (bimbaḥ) is reflected (pratibimbitaḥ) is not seen --i.e. it is not visible-- (na dṛśyate). Why (kim iti)? Because it is (tasya... avasthitatvāt) in the future (bhaviṣye). That (is) all (yad... tad sarvam) I can (śaktaḥ aham) tell (vaktum) you (tvām) for now (āpātatas) without entering into (na gatvā) excessive detail (atyantam savistaram) about this mysterious topic (rahasya-pūrṇe asmin viṣaye... iti)"||320||
साधकोऽवदत् - मत्कृते विषयोऽयमधुना किञ्चित्स्पष्टतरो बहु धन्यवादः। तर्हि गुरुजीस्त्रिकमुख्यमतानां विषये कथयन्नासितुमर्हसीति॥३२१॥
Sādhako'vadat - Matkṛte viṣayo'yamadhunā kiñcitspaṣṭataro bahu dhanyavādaḥ| Tarhi gurujīstrikamukhyamatānāṁ viṣaye kathayannāsitumarhasīti||321||
The seeker (sādhakaḥ) said (avadat): "Now (adhunā) this (ayam) topic (viṣayaḥ) is a little clearer (kiñcid-spaṣṭataraḥ) to me (matkṛte), thank you very much (bahu dhanyavādaḥ). Then (tarhi), Gurujī (gurujīḥ), please, continue to speak (kathayan āsitum arhasi) about the Main Tenets of Trika (Shaivism) (trika-mukhya-matānām viṣaye... iti)"||321||
गुरुरध्यापयन्नास्त - अद्वैतवेदान्ते परमतत्त्वं यत्ते ब्रह्मेति नाम कुर्वन्ति यत्त्रिके भैरव इत्युच्यते शक्तेर्विहीनम्। ते भ्रान्ता एव। तथाहि शक्तिरहितस्य ब्रह्मणो भैरवस्य वाहंविमर्षो न स्यादर्थात्स स्वसत्त्वं न जानीयात्। अनर्थकमेवेदं यतः कथमिवेदमेव तद्यथा जीवाः स्वास्तित्वं जानन्ति ब्रह्म तु तन्न जानातीति। तदखिलेनानुपपन्नमवश्यं सर्वदृष्टिभ्यः। पश्चात्तत्पक्षवधायाद्वैतवेदान्तविषयेऽधिकं वक्ष्यामि। परमार्थस्य च हृदयं सच्चिदानन्दं नास्ति यथाद्वैतवेदान्तेनोक्तमपि तु चिदानन्दं केवलम्। किमिति। सतः परमार्थत्वादर्थात्परमार्थस्य पृथग्गुणत्वेन सदित्यस्योच्चारणं निष्प्रयोजनम्। विश्वसृष्टौ षट्त्रिंशत्तत्त्वानीति त्रिक उपदिश्यते। पारमेश्वरी शक्तिर्नित्यं विश्वोन्मेषं विश्वविस्तारं तथा च विश्वनिमेषं विश्वलयं करोति। विश्वस्य विस्तारे तत्त्वानि सर्वाणि भासन्ते विश्वस्य लये च तत्त्वानि सर्वाणि परमार्थ एव तिष्ठन्ति। तद्वत्परभैरवोन्मेषः परभैरवविस्तारस्तथा च परभैरवनिमेशः परभैरवलयः स्याताम्। तर्हि विश्वोन्मेषे परभैरवनिमेषो विश्वनिमेषे च परभैरवोन्मेष एवार्थाद्विश्वविस्तारे त्वं परमेश्वरमेव ग्रहीतुं विरमसि विश्वलये परन्तु त्वं परमेश्वरं सुष्पष्टतया गृह्णासि। परमेश्वरस्य यदि वोन्मेषनिमेषौ प्रथमं निरीक्षितौ तर्हि परमेश्वरे लीने निगूढे विश्वं भासते परमेश्वरस्य परन्तु प्रकाशने तदा विश्वं विश्वत्वेन नह्याभासतेऽपि तु परमेश्वरत्वेनैवेति॥३२२॥
Gururadhyāpayannāsta - Advaitavedānte paramatattvaṁ yatte brahmeti nāma kurvanti yattrike bhairava ityucyate śaktervihīnam| Te bhrāntā eva| Tathāhi śaktirahitasya brahmaṇo bhairavasya vāhaṁvimarṣo na syādarthātsa svasattvaṁ na jānīyāt| Anarthakamevedaṁ yataḥ kathamivedameva tadyathā jīvāḥ svāstitvaṁ jānanti brahma tu tanna jānātīti| Tadakhilenānupapannamavaśyaṁ sarvadṛṣṭibhyaḥ| Paścāttatpakṣavadhāyādvaitavedāntaviṣaye'dhikaṁ vakṣyāmi| Paramārthasya ca hṛdayaṁ saccidānandaṁ nāsti yathādvaitavedāntenoktamapi tu cidānandaṁ kevalam| Kimiti| Sataḥ paramārthatvādarthātparamārthasya pṛthagguṇatvena sadityasyoccāraṇaṁ niṣprayojanam| Viśvasṛṣṭau ṣaṭtriṁśattattvānīti trika upadiśyate| Pārameśvarī śaktirnityaṁ viśvonmeṣaṁ viśvavistāraṁ tathā ca viśvanimeṣaṁ viśvalayaṁ karoti| Viśvasya vistāre tattvāni sarvāṇi bhāsante viśvasya laye ca tattvāni sarvāṇi paramārtha eva tiṣṭhanti| Tadvatparabhairavonmeṣaḥ parabhairavavistārastathā ca parabhairavanimeśaḥ parabhairavalayaḥ syātām| Tarhi viśvonmeṣe parabhairavanimeṣo viśvanimeṣe ca parabhairavonmeṣa evārthādviśvavistāre tvaṁ parameśvarameva grahītuṁ viramasi viśvalaye parantu tvaṁ parameśvaraṁ suṣpaṣṭatayā gṛhṇāsi| Parameśvarasya yadi vonmeṣanimeṣau prathamaṁ nirīkṣitau tarhi parameśvare līne nigūḍhe viśvaṁ bhāsate parameśvarasya parantu prakāśane tadā viśvaṁ viśvatvena nahyābhāsate'pi tu parameśvaratvenaiveti||322||
The Guru (guruḥ) continued (āsta) to teach (adhyāpayan): "In Advaitavedānta (advaita-vedānte), the Supreme Principle (parama-tattvam) —which (yad) they call (te... nāma kurvanti) «Brahma (brahma iti)» (and) which (yad) it is called (ucyate) «Bhairava (bhairavaḥ iti)» in Trika (trike)— is devoid (vihīnam) of Śakti (śakteḥ). They (te) (are) mistaken (bhrāntāḥ eva)! For instance (tathāhi), Brahma or Bhairava without Śakti would have no (śakti-rahitasya brahmaṇaḥ bhairavasya vā... na syāt) I-consciousness (aham-vimarṣaḥ), that is (arthāt), He (saḥ) would not know (na jānīyāt) His own existence (sva-sattvam). This (idam) (is) absurd (anarthakam eva), because (yatas) how could this be possible (katham iva idam eva)?, namely (tad-yathā): «The living beings (jīvāḥ) know (jānanti) their own existence (sva-astitvam) but (tu) Brahma (brahma) does not know it --i.e. He does not know His own existence-- (tad na jānāti iti)». That (tad) (is) completely (akhilena) absurd (anupapannam avaśyam) from all viewpoints (sarva-dṛṣṭibhyaḥ)! Afterward (paścāt) I will speak (vakṣyāmi) more (adhikam) about Advaitavedānta (advaita-vedānta-viṣaye) in order to refute their arguments (tad-pakṣa-vadhāya). And (ca) the core (hṛdayam) of the Highest Reality (parama-arthasya) is not (na asti) Saccidānanda --i.e. Sat-Cit-Ānanda, viz. Existence-Consciousness-Bliss-- (sat-cit-ānandam), as (yathā) stated (uktam) by Advaitavedānta (advaita-vedāntena), but rather (api tu) Cidānanda (cit-ānandam) only (kevalam). Why (kim iti)? Because Sat --Existence-- is the Highest Reality (sataḥ parama-arthatvāt), i.e. (arthāt) the enunciation (uccāraṇam) of Sat (sat iti asya) as a separate attribute (pṛthak-guṇatvena) of the Highest Reality (parama-arthasya) is unnecessary (niṣprayojanam). In Trika (trike) it is taught (upadiśyate) that (iti) (there are) thirty-six categories (ṣaṭtriṁśat-tattvāni) in the universal manifestation (viśva-sṛṣṭau). The Śakti --i.e. Power-- (śaktiḥ) of the Supreme Lord (pārameśvarī) constantly (nityam) produces (karoti) universal Unmeṣa (viśva-unmeṣam) —universal expansion (viśva-vistāram)— as well as (tathā ca) universal Nimeṣa (viśva-nimeṣam) —universal reabsorption (viśva-layam)—. When there is expansion (vistāre) of the universe (viśvasya) all (sarvāṇi) the categories (tattvāni) shine forth (bhāsante), and (ca) when there is reabsorption (laye) of the universe (viśvasya) all (sarvāṇi) the categories (tattvāni) remain (tiṣṭhanti) in the Highest Reality (parama-arthe) indeed (eva). Likewise (tadvat), there are (syātām) the Unmeṣa of Parabhairava (para-bhairava-unmeṣaḥ) —the expansion of Parabhairava (para-bhairava-vistāraḥ)— as well as (tathā ca) the Nimeṣa of Parabhairava (para-bhairava-nimeśaḥ) —the reabsorption of Parabhairava (para-bhairava-layaḥ)—. Then (tarhi) when there is universal Unmeṣa (viśva-unmeṣe) (there is) the Nimeṣa of Parabhairava (para-bhairava-nimeṣaḥ) and (ca) when there is universal Nimeṣa (viśva-nimeṣe) (there is) the Unmeṣa of Parabhairava (para-bhairava-unmeṣaḥ eva), that is (arthāt), when there is universal expansion (viśva-vistāre) you (tvam) stop (viramasi) perceiving (grahītum) the Supreme Lord (parama-īśvaram eva), but (parantu) when there is universal reabsorption (viśva-laye) you (tvam) perceive (gṛhṇāsi) the Supreme Lord (parama-īśvaram) very clearly (su-spaṣṭatayā). Or if (yadi vā) the Unmeṣa and Nimeṣa (unmeṣa-nimeṣau) of the Supreme Lord (parama-īśvarasya) are firstly considered (prathamam nirīkṣitau), then (tarhi) when the Supreme Lord is reabsorbed (and) hidden (parama-īśvare līne nigūḍhe) the universe (viśvam) shines forth (bhāsate), however (parantu) when there is revelation (prakāśane) of the Supreme Lord (parama-īśvarasya) then (tadā) the universe (viśvam) does not shine forth (nahi ābhāsate) as universe (viśvatvena) but (api tu) as the Supreme Lord (parama-īśvaratvena eva iti)"||322||
इदानीं मदुपदेशस्याधिकधारणाय तस्य श्रीतन्त्रालोके श्रीमदभिनवगुप्तपादैर्विरचितौ १.५२ च १.५४ चेति श्लोकावुदाहरिष्यामि।
ज्ञेयस्य हि परं तत्त्वं यः प्रकाशात्मकः शिवः।
नह्यप्रकाशरूपस्य प्राकाश्यं वस्तुतापि वा॥
इति प्रथमः श्लोकोऽयम्। किञ्च
प्रकाशो नाम यश्चायं सर्वत्रैव प्रकाशते।
अनपह्नवनीयत्वात्किं तस्मिन्मानकल्पनैः॥
इति द्वितीयः श्लोकोऽयम्। अधुना मम व्याख्या मया पूर्वोक्तमिव भैरवशब्दः शिवशब्दान्मह्यमधिकं रोचते। महामाहेश्वरस्य प्रथमोदाहृतश्लोकस्य विषये भैरवः प्रकाशो ज्योतिर्वेति कीर्तितः। प्रकाशोऽयं विश्वस्य परमतत्त्वम्। यदि स प्रकाशो न स्यात्तर्हि विश्वं न कथञ्चन स्यादकस्यचिदाविर्भावत्वात्। विश्वे जीवा ग्राह्याणि च प्रभूय आसते यतः स सर्वाधाररूपः प्रकाशः। द्वितीयोदाहृतश्लोके श्रीमदभिनवगुप्तेनोक्तमिव तस्य प्रकाशयुक्तस्वरूपोऽपह्नोतुमशक्तः। अपरञ्च यथा तत्रभवताभिनवगुप्तेन सुष्पष्टतयोक्तं प्रकाशोऽयं सर्वत्रैव प्रकाशते। तस्माद्भैरवः किमिति प्रश्नाय। भैरवो यत्सदा सर्वत्र सर्वकालं तदिति प्रतिवचनम्। मानकल्पनैश्च प्रकाशमानः स्वयम्भूरनपह्नवनीयः। भैरवस्यान्यन्नाम पूर्वसिद्धः सर्वेषु तस्य वास्तवाहन्त्वात्। अत एव सर्ववादा वास्तवाहन्तायामस्यां विश्राम्यन्ति। किमिति। यतस्तस्योपस्थितिं विना वादास्ते सर्वे निराधाराः स्युः। एवमियं यदि वास्तवाहन्ता पूर्वंअसिद्धा यदि सादृढा तर्हि न किञ्चित्सेद्धुं शक्यतेऽकस्यचित्प्रादुर्भावत्वादिति॥३२३॥
Idānīṁ madupadeśasyādhikadhāraṇāya tasya śrītantrāloke śrīmadabhinavaguptapādairviracitau 1.52 ca 1.54 ceti ślokāvudāhariṣyāmi|
Jñeyasya hi paraṁ tattvaṁ yaḥ prakāśātmakaḥ śivaḥ|
Nahyaprakāśarūpasya prākāśyaṁ vastutāpi vā||
iti prathamaḥ śloko'yam| Kiñca
Prakāśo nāma yaścāyaṁ sarvatraiva prakāśate|
Anapahnavanīyatvātkiṁ tasminmānakalpanaiḥ||
iti dvitīyaḥ śloko'yam| Adhunā mama vyākhyā mayā pūrvoktamiva bhairavaśabdaḥ śivaśabdānmahyamadhikaṁ rocate| Mahāmāheśvarasya prathamodāhṛtaślokasya viṣaye bhairavaḥ prakāśo jyotirveti kīrtitaḥ| Prakāśo'yaṁ viśvasya paramatattvam| Yadi sa prakāśo na syāttarhi viśvaṁ na kathañcana syādakasyacidāvirbhāvatvāt| Viśve jīvā grāhyāṇi ca prabhūya āsate yataḥ sa sarvādhārarūpaḥ prakāśaḥ| Dvitīyodāhṛtaśloke śrīmadabhinavaguptenoktamiva tasya prakāśayuktasvarūpo'pahnotumaśaktaḥ| Aparañca yathā tatrabhavatābhinavaguptena suṣpaṣṭatayoktaṁ prakāśo'yaṁ sarvatraiva prakāśate| Tasmādbhairavaḥ kimiti praśnāya| Bhairavo yatsadā sarvatra sarvakālaṁ taditi prativacanam| Mānakalpanaiśca prakāśamānaḥ svayambhūranapahnavanīyaḥ| Bhairavasyānyannāma pūrvasiddhaḥ sarveṣu tasya vāstavāhantvāt| Ata eva sarvavādā vāstavāhantāyāmasyāṁ viśrāmyanti| Kimiti| Yatastasyopasthitiṁ vinā vādāste sarve nirādhārāḥ syuḥ| Evamiyaṁ yadi vāstavāhantā pūrvaṁasiddhā yadi sādṛḍhā tarhi na kiñcitseddhuṁ śakyate'kasyacitprādurbhāvatvāditi||323||
"Now (idānīm), to give additional support (adhika-dhāraṇāya) to my teaching (mad-upadeśasya), I will quote (udāhariṣyāmi) two stanzas (ślokau) —1.52 and 1.54 (1.52 ca 1.54 ca iti)— written (viracitau) by most venerable Abhinavagupta (śrīmat-abhinavagupta-pādaiḥ) in his sacred Tantrāloka (tasya śrī-tantrāloke). This (ayam) (is) the first (prathamaḥ) stanza (ślokaḥ):
«The Supreme (param) Principle (tattvam) of the knowable --of the universe-- (jñeyasya) (is) undoubtedly (hi) Śiva (śivaḥ) who (yaḥ) is (conscious) Light (prakāśa-ātmakaḥ). If He were devoid of (conscious) Light (aprakāśa-rūpasya), there would not be at all (nahi) something being illuminated (prākāśyam) or (vā) even (api) something real --lit. reality-- (vastutā... iti)».
Moreover (kiñca), this (ayam) (is) the second (dvitīyaḥ) stanza (ślokaḥ):
«And (ca) this (ayam) which (yaḥ) is called (nāma) (conscious) Light (prakāśaḥ) is evident (prakāśate) everywhere (sarvatra eva). As It cannot be denied (anapahnavanīyatvāt), what (kim) mental invention or opinion (māna-kalpanaiḥ) (is effective) with reference to It (tasmin... iti) --viz. what mental invention can be useful to prove It or to deny It?--?».
Now (adhunā) my (mama) explanation (vyākhyā): As (iva) I said before (mayā pūrva-uktam), I prefer (mahyam adhikam rocate) the word 'Bhairava' (bhairava-śabdaḥ) to the word 'Śiva' (śiva-śabdāt). With reference to (viṣaye) the first quoted stanza (prathama-udāhṛta-ślokasya) of the Great Devotee of the Great Lord --i.e. of Abhinavagupta-- (mahā-māheśvarasya), Bhairava (bhairavaḥ) is mentioned (kīrtitaḥ) as 'Prakāśa or (conscious) Light' (prakāśaḥ jyotis vā iti). This (ayam) Prakāśa (prakāśaḥ) (is) the Supreme Principle (parama-tattvam) of the universe (viśvasya). If (yadi) He (saḥ) were not (na syāt) Prakāśa (or conscious Light) (prakāśaḥ), then (tarhi) there would not be any universe at all (viśvam na kathañcana syāt) because nothing could appear (akasyacid āvirbhāvatvāt). The living beings (jīvāḥ) and (ca) the objects (grāhyāṇi) in the universe (viśve) keep (āsate) appearing (prabhūya) because (yatas) He (saḥ) (is) Prakāśa (prakāśaḥ) which is the support of all (sarva-ādhāra-rūpaḥ). Such as (iva) mentioned (uktam) by venerable Abhinavagupta (śrīmat-abhinavaguptena) in the second quoted stanza (dvitīya-udāhṛta-śloke), His (tasya) luminous essential nature (prakāśayukta-svarūpaḥ) cannot (aśaktaḥ) be denied (apahnotum). Moreover (aparañca), as (yathā) His Grace, Abhinavagupta, very clearly established (tatrabhavatā abhinavaguptena su-spaṣṭatayā uktam), this (ayam) Prakāśa (or conscious Light) (prakāśaḥ) is evident (prakāśate) everywhere (sarvatra eva). Therefore (tasmāt), for the question (praśnāya): 'What (kim) (is) Bhairava (bhairavaḥ... iti)?' The answer (prativacanam) (is): 'Bhairava (bhairavaḥ) (is) That (tad) which (yad) (is) everywhere (sarvatra) at all times (sarva-kālam... iti)'. And (ca) the luminous (prakāśamānaḥ) Self-existent (svayambhūḥ) cannot be denied (anapahnavanīyaḥ) by means of mental inventions or opinions (māna-kalpanaiḥ). Another (anyat) name (nāma) of Bhairava (bhairavasya) (is) Pūrvasiddha --i.e. the One who is proved in the first place-- (pūrva-siddhaḥ) because He is the Real I (tasya vāstava-ahantvāt) in everybody (sarveṣu). On this account (atas eva), all the doctrines (sarva-vādāḥ) rest (viśrāmyanti) on this Real I (vāstava-ahantāyām asyām). Why (kim iti)? Because (yatas) without (vinā) His (tasya) presence (upasthitim) all (sarve) those (te) doctrines (vādāḥ) would be devoid of support (nirādhārāḥ syuḥ). Thus (evam), if (yadi) this (iyam) Real I (vāstava-ahantā) were not proved (a-siddhā) at first (pūrvam), if (yadi) It (sā) were not firm (a-dṛḍhā), then (tarhi) nothing could be proven (na kiñcid seddhum śakyate) since nothing would appear (akasyacid prādurbhāvatvāt iti)"||323||
तस्य देवातिदेवस्य परबोधस्वरूपिणः।
विमर्शः परमा शक्तिः सर्वज्ञा ज्ञानशालिनी॥
इति श्रीस्वच्छन्दतन्त्रस्यास्मिञ्छ्लोके शिवः शक्तिं विमर्शं वापि ख्यापयति। सङ्क्षेपेण विमर्शो भैरवस्यैवास्ति। यथा मया पूर्वमुक्तं भैरवीति शक्तेरन्यन्नाम। इत्थं भैरवो भैरवी च सम्पूर्णतयैकवस्त्वग्निरिव तत्तापश्च। तयोरध्ययनार्थं ते तत्त्वे वियुज्येते यत एवं तयोः सुकरतरोऽवगमस्तावदीषत्। अन्ते किन्तु सर्वं प्रत्यक्षस्य सम्बन्धिनेव। किमिति। यतो भैरवभैरवीविषये सकलाव्यवहारिकवादं सम्यक्तव जानतोऽपि तथापि यदि त्वयि न परमार्थस्यास्य वास्तविकानुभवोऽस्ति तदाश्रेष्ठावस्थावश्यम्। सर्ववादस्य शिक्षा परभैरवस्य प्रकाशविमर्शात्मकभैरवभैरवीमयस्यान्त्यानुभवमानयेदेव। एषा सम्यक्प्रक्रिया स्यादिति॥३२४॥
Tasya devātidevasya parabodhasvarūpiṇaḥ|
Vimarśaḥ paramā śaktiḥ sarvajñā jñānaśālinī||
iti śrīsvacchandatantrasyāsmiñchloke śivaḥ śaktiṁ vimarśaṁ vāpi khyāpayati| Saṅkṣepeṇa vimarśo bhairavasyaivāsti| Yathā mayā pūrvamuktaṁ bhairavīti śakteranyannāma| Itthaṁ bhairavo bhairavī ca sampūrṇatayaikavastvagniriva tattāpaśca| Tayoradhyayanārthaṁ te tattve viyujyete yata evaṁ tayoḥ sukarataro'vagamastāvadīṣat| Ante kintu sarvaṁ pratyakṣasya sambandhineva| Kimiti| Yato bhairavabhairavīviṣaye sakalāvyavahārikavādaṁ samyaktava jānato'pi tathāpi yadi tvayi na paramārthasyāsya vāstavikānubhavo'sti tadāśreṣṭhāvasthāvaśyam| Sarvavādasya śikṣā parabhairavasya prakāśavimarśātmakabhairavabhairavīmayasyāntyānubhavamānayedeva| Eṣā samyakprakriyā syāditi||324||
"In this stanza (asmin śloke) of venerable Svacchandatantra (śrī-svacchanda-tantrasya), Śiva (śivaḥ) also (api) mentions (khyāpayati) Śakti (śaktim) or (vā) Vimarśa (vimarśam):
«(I)-consciousness (vimarśaḥ) (or) the Supreme (paramā) Power (śaktiḥ) who is omniscient (sarvajñā), i.e. replete with knowledge (jñāna-śālinī), belongs to the One (tasya) who is the greatest God among the gods (deva-ati-devasya) (and) whose nature is the Highest Consciousness (para-bodha-svarūpiṇaḥ... iti)».
All in all (saṅkṣepeṇa), Vimarśa (vimarśaḥ) belongs only to Bhairava (bhairavasya eva asti)! As (yathā) I said (mayā... uktam) before (pūrvam), another (anyat) name (nāma) of Śakti (śakteḥ) is Bhairavī (bhairavī iti). In this way (ittham), Bhairava (bhairavaḥ) and (ca) Bhairavī (bhairavī) (are) completely (sampūrṇatayā) one Reality (eka-vastu), like (iva) fire (agniḥ) and (ca) its heat (tad-tāpaḥ). Those (te) two Principles (tattve) are separated (viyujyete) in order to study them (tayoḥ adhyayana-artham) because (yatas) it is thus easier to understand them (evam tayoḥ su-karataraḥ avagamaḥ), at least (tāvat) to a slight extent (īṣat). Finally (ante), however (kintu), everything (sarvam) has to do (sambandhin eva) with the direct perception (pratyakṣasya). Why (kim iti)? Because (yatas) althoug you fully know (samyak tava jānataḥ api) the whole theoretical doctrine (sakala-avyavahārika-vādam) with regard to Bhairava and Bhairavī (bhairava-bhairavī-viṣaye), even so (tathā api), if (yadi) there is no real experience (na... vāstavika-anubhavaḥ asti) of this Highest Reality (parama-arthasya asya) in you (tvayi), then (tadā) the situation (avasthā) is not certainly the best one (a-śreṣṭhā... avaśyam). The learning (śikṣā) of all the doctrine (sarva-vādasya) should lead (ānayet eva) to the final experience (antya-anubhavam) of Parabhairava (para-bhairavasya) —of the One who consists of Bhairava and Bhairavī whose nature is Prakāśa and Vimarśa (prakāśa-vimarśa-ātmaka-bhairava-bhairavī-mayasya). This (eṣā) would be (syāt) the right procedure (samyak-prakriyā... iti)"||324||
The Supreme Lord and nara
परमशिवश्च स्वतन्त्र एवाशेषं नानात्माभावत्वात्।
नरोऽपि तेनैक्यं सम्प्राप्तः परमेश्वरवत्स्वच्छन्दः सः॥६॥
इति षष्ठश्लोकोऽयं त्रिकमुख्यमतेष्विति॥३२५॥
Paramaśivaśca svatantra evāśeṣaṁ nānātmābhāvatvāt|
Naro'pi tenaikyaṁ samprāptaḥ parameśvaravatsvacchandaḥ saḥ||6||
iti ṣaṣṭhaśloko'yaṁ trikamukhyamateṣviti||325||
"This (ayam) (is) the sixth stanza (ṣaṣṭha-ślokaḥ) in the Trikamukhyamatāni (trika-mukhya-mateṣu):
«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... iti... iti)||6||»"||325||
चितिसङ्कोचात्मा चेतनोऽपि सङ्कुचितविश्वमयः॥४॥
इति श्रीप्रत्यभिज्ञाहृदये चतुर्थसूत्रे पूजनीयतमैः क्षेमराजपादैर्विरचितमेतत्। अधुना चितिः शक्तेरन्यन्नाम। एवं चेतनो नराख्योऽपि मलात्तस्मिंश्चितिसङ्कोचत्वाद्भैरव इव स्वदेहवद्सङ्कुचितविश्वमयः। एष भैरवनरयोः केवलविशेषः। तत्सूक्ष्मविशेषात्परं तु परमेश्वरो नरश्च सदा वस्त्वेकं यतो विश्वं भोक्तुं परमेश्वरो नरतां गतः। तस्माद्भैरव एव स्वमहत्तां परित्यज्य पारिमित्यमालिङ्गति। त्रिके पुरुष इति नरस्य नामापरम्। विश्वसृष्टौ च पुरुषो द्वादशतत्त्वम्। किञ्च
चिद्वत्तच्छक्तिसङ्कोचान्मलावृतः संसारी॥९॥
इति स्वप्रत्यभिज्ञाहृदयस्य नवमसूत्रे क्षेमराजपादैरेव मम पूर्वोपदेशो दृढीक्रितः। अतिगुरुसङ्कोचस्य परमेश्वरेणानुभूतस्यापि तथापि स नापरतां कदाचिदाप्तः। नरत्वेऽपि भगवान्सृष्टिस्थितिसंहारतिरोधानानुग्रहात्मकानि पञ्चकृत्यानि खलु कुर्वन्नास्ते सङ्कुचितरीत्या त्विति॥३२६॥
Citisaṅkocātmā cetano'pi saṅkucitaviśvamayaḥ||4||
iti śrīpratyabhijñāhṛdaye caturthasūtre pūjanīyatamaiḥ kṣemarājapādairviracitametat| Adhunā citiḥ śakteranyannāma| Evaṁ cetano narākhyo'pi malāttasmiṁścitisaṅkocatvādbhairava iva svadehavadsaṅkucitaviśvamayaḥ| Eṣa bhairavanarayoḥ kevalaviśeṣaḥ| Tatsūkṣmaviśeṣātparaṁ tu parameśvaro naraśca sadā vastvekaṁ yato viśvaṁ bhoktuṁ parameśvaro naratāṁ gataḥ| Tasmādbhairava eva svamahattāṁ parityajya pārimityamāliṅgati| Trike puruṣa iti narasya nāmāparam| Viśvasṛṣṭau ca puruṣo dvādaśatattvam| Kiñca
Cidvattacchaktisaṅkocānmalāvṛtaḥ saṁsārī||9||
iti svapratyabhijñāhṛdayasya navamasūtre kṣemarājapādaireva mama pūrvopadeśo dṛḍhīkritaḥ| Atigurusaṅkocasya parameśvareṇānubhūtasyāpi tathāpi sa nāparatāṁ kadācidāptaḥ| Naratve'pi bhagavānsṛṣṭisthitisaṁhāratirodhānānugrahātmakāni pañcakṛtyāni khalu kurvannāste saṅkucitarītyā tviti||326||
"This (etad) was written (viracitam) by most adorable Kṣemarāja (pūjanīyatamaiḥ kṣemarāja-pādaiḥ) in the fourth aphorism (caturtha-sūtre) of venerable Pratyabhijñāhṛdaya (śrī-pratyabhijñāhṛdaye):
«The individual experient (cetanaḥ), in whom there is contraction of Citi (citi-saṅkoca-ātmā), also (api) has the universe as his body, but in a contracted way (saṅkucita-viśva-mayaḥ iti)||4||»
Now (adhunā), Citi (citiḥ) (is) another (anyat) name (nāma) of Śakti (śakteḥ). So (evam), cetana --the individual experient-- (cetanaḥ), also (api) called nara --limited individual-- (nara-ākhyaḥ), since there is contraction of Citi (citi-saṅkocatvāt) in him (tasmin) due to mala or impurity (malāt), has the universe as his own body, like Bhairava, but in a contracted way (bhairavaḥ iva sva-deha-vat-saṅkucita-viśva-mayaḥ). This (eṣaḥ) (is) the only difference (kevala-viśeṣaḥ) between Bhairava and nara (bhairava-narayoḥ). But (tu) beyond (param) that subtle difference (tad-sūkṣma-viśeṣāt), the Supreme Lord (parama-īśvaraḥ) and (ca) nara (naraḥ) (are) always (sadā) one (ekam) Reality (vastu), because (yataḥ) the Supreme Lord (parama-īśvaraḥ) becomes nara (naratām gataḥ) to enjoy (bhoktum) the universe (viśvam). Therefore (tasmāt), Bhairava Himself (bhairavaḥ eva), after renouncing (parityajya) His own Greatness (sva-mahattām), embraces (āliṅgati) limitation (pārimityam). In Trika (trike), another (aparam) name (nāma) of nara (narasya) is 'Puruṣa' (puruṣaḥ iti). And (ca) in the universal manifestation (viśva-sṛṣṭau), Puruṣa (puruṣaḥ) (is) the twelfth category (dvādaśa-tattvam). Moreover (kiñca), my (mama) previous teaching (pūrva-upadeśaḥ) is confirmed (dṛḍhīkritaḥ) by venerable Kṣemarāja (kṣemarāja-pādaiḥ eva) in the ninth aphorism (navama-sūtre) of his Pratyabhijñāhṛdaya (sva-pratyabhijñāhṛdayasya):
«That --i.e. 'the Self'-- (tad), who is full of Consciousness (citvat), (becomes) the transmigratory soul (saṁsārī) covered by mala (mala-āvṛtaḥ) due to (His) contraction of Śakti or Power (śakti-saṅkocāt... iti)||9||»
In spite of the very heavy contraction experienced (atiguru-saṅkocasya... anubhūtasya api) by the Supreme Lord (parama-īśvareṇa), even so (tathā api) He (saḥ) never (na... kadācid) becomes anything else (aparatām... āptaḥ). Even (api) in the state of nara (naratve), the Lord (bhagavān) keeps (āste) indeed (khalu) performing (kurvan) the five Acts (pañca-kṛtyāni) —consisting of manifestation, maintenance and dissolution of the universe plus concealment of one's own essential nature and Grace (sṛṣṭi-sthiti-saṁhāra-tirodhāna-anugraha-ātmakāni)— but (tu) in a contracted/limited manner (saṅkucita-rītyā... iti)"||326||
साधकोऽपृच्छत् - सृष्टिः स्थितिः संहारश्च मया सम्यगवगतास्तिरोधानानुग्रहाविति विषयः परन्तु मम कृते न सुष्पष्टः। तस्माद्गम्भीरं तन्मां व्याख्यातुमर्हेरिति॥३२७॥
Sādhako'pṛcchat - Sṛṣṭiḥ sthitiḥ saṁhāraśca mayā samyagavagatāstirodhānānugrahāviti viṣayaḥ parantu mama kṛte na suṣpaṣṭaḥ| Tasmādgambhīraṁ tanmāṁ vyākhyātumarheriti||327||
The seeker (sādhakaḥ) asked (apṛcchat): "I perfectly understand (mayā samyak avagatāḥ) the manifestation, maintenance and dissolution of the universe (sṛṣṭiḥ sthitiḥ saṁhāraḥ ca), but (parantu) the topic (viṣayaḥ) 'concealment of one's own essential nature and Grace (tirodhāna-anugrahau iti)' is not very clear (na su-spaṣṭaḥ) to me (mama kṛte). Therefore (tasmāt), could you kindly explain (vyākhyātum arheḥ) it (tad) to me (mām) in depth (gambhīram... iti)?"||327||
गुरुः प्रत्यवक् - विषयोऽयं पश्चात्त्रिकमुख्यमतेषु व्याख्यात इदानीं तु सङ्क्षेपतस्त्वां तद्यथाशक्ति स्पष्टं व्याख्यातुं यतिष्ये। तिरोधानस्यार्थो भैरवस्य स्वभावस्य वा स्वरूपस्य वा गोपनम्। परमेश्वरः स्वस्वभावावरणक्रीडानिपुणः। प्रथममाणवमालेन स तत्कुर्वाणः। आणवमलं च तस्येच्छाशक्तिसङ्कोचनमात्रमेव। एतत्सङ्कोचनद्वारेण च सोऽपूर्णत्वमनुभवितुमुपक्रामति। एष सर्वपारिमित्यानां प्रारम्भो यानि स स्वेच्छया ग्रहीष्यति। ततो मायीयमलमुत्पदिष्यत एव यत्सर्वत्र द्वैतं वप्स्यति। ततः कार्ममलं प्रभविष्यति यद्कर्ताहमिति निःसत्यं भैरवमनुभाविष्यति यदा केवलं स्वशक्तेर्भैरवीनामिकाया अपि कर्तृत्वम्। तन्मलत्रयमर्जित्वा परमेश्वरो माया कला विद्या रागः कालो नियतिश्चेति नाम कञ्चुकषट्कं प्राप्तुं सज्जः। मायान्यपञ्चकञ्कुकानां माता स्यादिव। अपरञ्च कला विद्या रागः कालो नियतिश्च क्रमशो भैरवस्य क्रियाज्ञानेच्छानन्दचिदात्मकपञ्चशक्तीनां सङ्कोचनानि। पारिमित्यार्ज्जनस्य तस्य समाप्तेः पश्चाद्यद्यप्यन्यतामेव भैरवो न कदाचिद्गतस्तथापि स नरत्वमाप्त इवेति॥३२८॥
Guruḥ pratyavak - viṣayo'yaṁ paścāttrikamukhyamateṣu vyākhyāta idānīṁ tu saṅkṣepatastvāṁ tadyathāśakti spaṣṭaṁ vyākhyātuṁ yatiṣye| Tirodhānasyārtho bhairavasya svabhāvasya vā svarūpasya vā gopanam| Parameśvaraḥ svasvabhāvāvaraṇakrīḍānipuṇaḥ| Prathamamāṇavamālena sa tatkurvāṇaḥ| Āṇavamalaṁ ca tasyecchāśaktisaṅkocanamātrameva| Etatsaṅkocanadvāreṇa ca so'pūrṇatvamanubhavitumupakrāmati| Eṣa sarvapārimityānāṁ prārambho yāni sa svecchayā grahīṣyati| Tato māyīyamalamutpadiṣyata eva yatsarvatra dvaitaṁ vapsyati| Tataḥ kārmamalaṁ prabhaviṣyati yadkartāhamiti niḥsatyaṁ bhairavamanubhāviṣyati yadā kevalaṁ svaśakterbhairavīnāmikāyā api kartṛtvam| Tanmalatrayamarjitvā parameśvaro māyā kalā vidyā rāgaḥ kālo niyatiśceti nāma kañcukaṣaṭkaṁ prāptuṁ sajjaḥ| Māyānyapañcakañkukānāṁ mātā syādiva| Aparañca kalā vidyā rāgaḥ kālo niyatiśca kramaśo bhairavasya kriyājñānecchānandacidātmakapañcaśaktīnāṁ saṅkocanāni| Pārimityārjjanasya tasya samāpteḥ paścādyadyapyanyatāmeva bhairavo na kadācidgatastathāpi sa naratvamāpta iveti||328||
The Guru (guruḥ) replied (pratyavak): "This (ayam) subject (viṣayaḥ) (will be) explained (vyākhyāta) later (paścāt) in the Trikamukhyamatāni (trika-mukhya-mateṣu), but (tu) now (idānīm), briefly (saṅkṣepatas), I will try (yatiṣye) to explain (vyākhyātum) it (tad) to you (tvām) clearly (spaṣṭam), to the utmost of my power (yathāśakti). The meaning (arthaḥ) of tirodhāna (tirodhānasya) (is) concealment (gopanam) of the svabhāva or svarūpa --viz. the essential nature-- (svabhāvasya vā svarūpasya vā) of Bhairava (bhairavasya). The Supreme Lord (parama-īśvaraḥ) is skilled in playing to hide His own essential nature (sva-svabhāva-āvaraṇa-krīḍā-nipuṇaḥ). He (saḥ) does (kurvāṇaḥ) that (tad) firstly (prathamam) through Āṇavamala (āṇava-mālena). And (ca) the Āṇavamala (āṇava-malam) is just a contraction of His Power of Will (tasya icchā-śakti-saṅkocana-mātram eva). And (ca) by means of this contraction (etad-saṅkocana-dvāreṇa), He (saḥ) starts (upakrāmati) to experience (anubhavitum) absence of Fullness (apūrṇatvam). This (eṣaḥ) (is) the starting point (prārambhaḥ) of all limitations (sarva-pārimityānām), which --i.e. those limitations-- (yāni) He (saḥ) will assume (grahīṣyati) of His own Free Will (sva-icchayā). After that (tatas), Māyīyamala (māyīya-malam) will arise (utpadiṣyate eva), which (yad) will scatter (vapsyati) duality (dvaitam) everywhere (sarvatra). Afterward (tatas), Kārmamala (kārma-malam) will appear (prabhaviṣyati), which (yad) will cause Bhairava to falsely experience (niḥsatyam bhairavam anubhāviṣyati) that 'I am the doer (kartā aham iti)', when (yadā) doership (kartṛtvam) belongs to His own Śakti (sva-śakteḥ) —also (api) called Bhairavī (bhairavī-nāmikāyāḥ)— alone (kevalam). After acquiring (arjitvā) those three mala-s (tad-mala-trayam), the Supreme Lord (parama-īśvaraḥ) (is) ready (sajjaḥ) to get (prāptum) six sheaths (kañcuka-ṣaṭkam) called (nāma) 'Māyā (māyā), Kalā (kalā), Vidyā (vidyā), Rāga (rāgaḥ), Kāla (kālaḥ) and (ca) Niyati (niyatiḥ... iti)'. Māyā (māyā) would be (syāt), as it were (iva), the mother (mātā) of the other five sheaths (anya-pañca-kañkukānām). Moreover (aparañca), Kalā (kalā), Vidyā (vidyā), Rāga (rāgaḥ), Kāla (kālaḥ) and (ca) Niyati (niyatiḥ) (are) respectively (kramaśas) contractions (saṅkocanāni) of the five Powers of Action, Knowledge, Will, Bliss and Consciousness (kriyā-jñāna-icchā-ānanda-cit-ātmaka-pañca-śaktīnām). After (paścāt) the conclusion (samāpteḥ) of that acquisition of limitations (pārimitya-arjjanasya tasya), although (yadi api) Bhairava (bhairavaḥ) never (na kadācid) becomes anything else (anyatām eva... gataḥ), He (saḥ) becomes nara --i.e. the limitad individual-- (naratvam āptaḥ), so to speak (iva iti)"||328||
केवलं भैरव एव कृत्यानि करोति। अन्यानि सर्वाणि भूतानि कर्माण्येव कुर्वन्ति। सृष्टिस्थितिसंहारतिरोधानरूपाणि प्रथमचतुष्कृत्यानि सदा बध्नन्त्यर्थात्तानि सर्वाणि बन्धं जनयन्ति। यदि तस्य सर्वकृत्यानि केवलं पूर्वोक्तानि कृत्यानि चत्वारि स्युस्तर्ह्यस्मात्कारागारान्न कोऽपि कदाचन पलायितुं शक्नुयात्। दिष्ट्या परमेश्वरोऽनुग्रहकृत्यमपि करोति येन स स्वस्वभावं शनैः शनैरतिप्रकर्षेण वा प्रकाशयति। जीवेषु भूयिष्ठं प्रकाशनमेतज्जन्मसहस्रपर्यन्तं क्रमेणैवात्यन्तं भवति। कतिचिद्धन्येषु तु भैरवस्तस्य सर्ववैभवे तीव्ररूपेणात्मानमेव प्रकाशयति। विदेहमुक्ता जीवन्मुक्ताश्चेति भाग्यवज्जीवा एते। (१) अर्चनीयो भगवान्भैरवः स्वयं यः सर्वेषामात्मा (२) चतुष्षष्टिरद्वैतानि भैरवागमानि शिवसूत्रैः सह (३) मानुषगुरुर्यः परमेश्वरमूर्तिरित्यनुग्रहप्रभवत्रयमेतत्। मानुषगुरोश्च मुख्यकार्यं स्वशिष्यान्प्रेरणं स्थानानि तानि प्रति येषु भैरवानुग्रहोऽतिप्रचुरः। तत्स्वामिना लक्ष्मणजूभट्टारकेणातीव स्पष्टं व्याख्यातम्। अधिकानुग्रहं त्वयि प्राप्नुवति तदा शीघ्रतरो मोक्षो वर्तते। एतत्सुखावगम्यमेवेति॥३२९॥
Kevalaṁ bhairava eva kṛtyāni karoti| Anyāni sarvāṇi bhūtāni karmāṇyeva kurvanti| Sṛṣṭisthitisaṁhāratirodhānarūpāṇi prathamacatuṣkṛtyāni sadā badhnantyarthāttāni sarvāṇi bandhaṁ janayanti| Yadi tasya sarvakṛtyāni kevalaṁ pūrvoktāni kṛtyāni catvāri syustarhyasmātkārāgārānna ko'pi kadācana palāyituṁ śaknuyāt| Diṣṭyā parameśvaro'nugrahakṛtyamapi karoti yena sa svasvabhāvaṁ śanaiḥ śanairatiprakarṣeṇa vā prakāśayati| Jīveṣu bhūyiṣṭhaṁ prakāśanametajjanmasahasraparyantaṁ krameṇaivātyantaṁ bhavati| Katiciddhanyeṣu tu bhairavastasya sarvavaibhave tīvrarūpeṇātmānameva prakāśayati| Videhamuktā jīvanmuktāśceti bhāgyavajjīvā ete| (1) arcanīyo bhagavānbhairavaḥ svayaṁ yaḥ sarveṣāmātmā (2) catuṣṣaṣṭiradvaitāni bhairavāgamāni śivasūtraiḥ saha (3) mānuṣagururyaḥ parameśvaramūrtirityanugrahaprabhavatrayametat| Mānuṣagurośca mukhyakāryaṁ svaśiṣyānpreraṇaṁ sthānāni tāni prati yeṣu bhairavānugraho'tipracuraḥ| Tatsvāminā lakṣmaṇajūbhaṭṭārakeṇātīva spaṣṭaṁ vyākhyātam| Adhikānugrahaṁ tvayi prāpnuvati tadā śīghrataro mokṣo vartate| Etatsukhāvagamyameveti||329||
"Only (kevalam) Bhairava Himself (bhairavaḥ eva) performs (karoti) Acts (kṛtyāni). All the other beings (anyāni sarvāṇi bhūtāni) perform (kurvanti) actions (karmāṇi eva). The first four Acts (prathama-catur-kṛtyāni) (known as) manifestation, maintenance and dissolution of the universe plus concealment of one's own essential nature (sṛṣṭi-sthiti-saṁhāra-tirodhāna-rūpāṇi) always (sadā) bind (badhnanti), that is (arthāt), all of them (tāni sarvāṇi) generate (janayanti) bondage (bandham). If (yadi) all of His Acts (tasya sarva-kṛtyāni) were (syuḥ) only (kevalam) the four (catvāri) aforesaid (pūrva-uktāni) Acts (kṛtyāni), then (tarhi) nobody (na kaḥ api) could (śaknuyāt) never (na... kadācana) escape (palāyitum) from this prison (asmāt kārāgārāt). Fortunately (diṣṭyā), the Supreme Lord (parama-īśvaraḥ) performs (karoti) the Act of Anugraha or Grace (anugraha-kṛtyam) too (api), by which (yena) He (saḥ) reveals (prakāśayati) —very gradually (śanaiḥ śanaiḥ) or (vā) very intensely (ati-prakarṣeṇa)— His own essential nature (sva-svabhāvam). In the majority of the living beings (jīveṣu bhūyiṣṭham), this (etad) revelation (prakāśanam) occurs (bhavati) very gradually (krameṇa eva atyantam) during thousands of births (janma-sahasra-paryantam). But (tu) in a few fortunate ones (katicid-dhanyeṣu), Bhairava (bhairavaḥ) reveals (prakāśayati) Himself (ātmānam eva) intensely (tīvra-rūpeṇa) in all His Glory (tasya sarva-vaibhave). These (ete) (are) the blessed living beings (bhāgyavat-jīvāḥ): 'Liberated ones who abandon their bodies after attaining Liberation (videha-muktāḥ) and (ca) liberated ones who retain their bodies after attaining Liberation (jīvat-muktāḥ... iti)'. This (etad) (is) the triad of sources of Grace (anugraha-prabhava-trayam): '(1) Adorable (1 arcanīyaḥ) Lord (bhagavān) Bhairava (bhairavaḥ) Himself (svayam) who (yaḥ) (is) the Self (ātmā) of everybody (sarveṣām), (2) the sixty-four (2 catuṣṣaṣṭiḥ) non-dualistic (advaitāni) Bahairavāgama-s or Revealed Scriptures composed by Bhairava (bhairava-āgamāni) together with the Śivasūtra-s --also composed by Bhairava-- (śiva-sūtraiḥ saha), (3) the human Guru (3 mānuṣa-guruḥ) who (yaḥ) is the personification of the Supreme Lord (parama-īśvara-mūrtiḥ iti). And (ca) the main activity (mukhya-kāryam) of the human Guru (mānuṣa-guroḥ) (is) pushing (preraṇam) his disciples (sva-śiṣyān) toward (prati) those (tāni) places (sthānāni) where (yeṣu) the Grace of Bhairava (bhairava-anugrahaḥ) is extremely abundant (ati-pracuraḥ). That (tad) was very clearly explained (atīva spaṣṭam vyākhyātam) by most venerable Svāmī Lakṣmaṇa Joo (svāminā lakṣmaṇajū-bhaṭṭārakeṇa). When you receive more Grace (adhika-anugraham tvayi prāpnuvati), then (tadā) Liberation (mokṣaḥ) takes place (vartate) faster (śīghra-taraḥ). This (etad) is easy to understand (sukha-avagamyam eva iti)!"||329||
त्वया चतुष्षष्टिरद्वैतानि भैरवागमान्युक्तानि तत्किमिति साधकः पृष्टवान्। गुरुः प्रत्यवक्सत्ययुगादौ स्वच्छन्दनाथरूपेण भैरवेणैव तानि पुण्याद्वैततन्त्राणि चतुष्षष्टिः प्रकाशितानि। तथाहि प्रसिद्धं श्रीमालिनीविजयतन्त्रं भैरवागममेव। एतत्प्रति वक्ष्यामि तु यदा ते त्रिकाख्यानं कथयिष्यामीति॥३३०॥
Tvayā catuṣṣaṣṭiradvaitāni bhairavāgamānyuktāni tatkimiti sādhakaḥ pṛṣṭavān| Guruḥ pratyavaksatyayugādau svacchandanātharūpeṇa bhairaveṇaiva tāni puṇyādvaitatantrāṇi catuṣṣaṣṭiḥ prakāśitāni| Tathāhi prasiddhaṁ śrīmālinīvijayatantraṁ bhairavāgamameva| Etatprati vakṣyāmi tu yadā te trikākhyānaṁ kathayiṣyāmīti||330||
The seeker (sādhakaḥ) asked (pṛṣṭavān): "You mentioned (tvayā... uktāni) the sixty-four (catuṣṣaṣṭiḥ) non-dualistic (advaitāni) Bahairavāgama-s or Revealed Scriptures composed by Bhairava (bhairava-āgamāni). What (kim) (is) that (tad... iti)?". The Guru (guruḥ) replied (pratyavak): "They (tāni) (are) the sixty-four (catuṣṣaṣṭiḥ) sacred non-dualistic Tantra-s (puṇya-advaita-tantrāṇi) revealed (prakāśitāni) at the beginning of Satyayuga (satya-yuga-ādau) by Bhairava Himself (bhairaveṇa eva) in the Svacchandanātha form (svacchandanātha-rūpeṇa). For example (tathāhi), the well-known (prasiddham) venerable Mālinīvijayatantra (śrī-mālinīvijayatantram) (is) certainly (eva) a Bhairavāgama (bhairava-āgamam). Anyway (tu), I will speak (vakṣyāmi) about this (etad prati) when (yadā) I will tell you (te... kathayiṣyāmi) the story of Trika (trika-ākhyānam iti)"||330||
त्रिकमुख्यमतेषु षष्ठश्लोकं व्याख्यानासे - अथ प्रत्यभिज्ञाहृदये
तथापि तद्वत्पञ्चकृत्यानि करोति॥१०॥
इति दशमसूत्रमिदम्
आभासनरक्तिविमर्शनबीजावस्थापनविलापनतस्तानि॥११॥
इत्येकादशसूत्रमिदं च। अधुना स्वपुस्तके गुरुर्गब्रिएल्प्रदीपकः तत्सूत्रद्वयमुदाहरति। अत्र नरोऽणुनामकोऽपि। अणुश्चायं खलु संसारी - नरे परमेश्वरः पञ्चकृत्यान्निरन्तरं कुर्वनित्युपदेशापेक्षया एष सामान्यतो दर्शनैरन्यैर्नोक्तस्त्रिके तूक्त एव। इदानीं त्रिकमुख्यमतकारस्य साहाय्येन भैरवेण कृतानि तत्कृत्यानि प्रत्येकं व्याख्यास्यामीति॥३३१॥
Trikamukhyamateṣu ṣaṣṭhaślokaṁ vyākhyānāse - Atha pratyabhijñāhṛdaye
Tathāpi tadvatpañcakṛtyāni karoti||10||
iti daśamasūtramidam
Ābhāsanaraktivimarśanabījāvasthāpanavilāpanatastāni||11||
ityekādaśasūtramidaṁ ca| Adhunā svapustake gururgabrielpradīpakaḥ tatsūtradvayamudāharati| Atra naro'ṇunāmako'pi| Aṇuścāyaṁ khalu saṁsārī - Nare parameśvaraḥ pañcakṛtyānnirantaraṁ kurvanityupadeśāpekṣayā eṣa sāmānyato darśanairanyairnoktastrike tūkta eva| Idānīṁ trikamukhyamatakārasya sāhāyyena bhairaveṇa kṛtāni tatkṛtyāni pratyekaṁ vyākhyāsyāmīti||331||
"I keep explaining (vyākhyān āse) the sixth stanza (ṣaṣṭha-ślokam) in Trikamukhyamatāni (trika-mukhya-mateṣu): Moreover (atha), in Pratyabhijñāhṛdaya (pratyabhijñā-hṛdaye), this (idam) (is) the tenth aphorism (daśama-sūtram):
«Even (tathā-api) (in that limited condition, the individual soul) performs (karoti) the five Acts --also translatable as 'Functions'-- (pañca-kṛtyāni) as that (Supreme Self) (tad-vat... iti)||10||»,
and (ca) this (idam) (is) the eleventh aphorism (ekādaśa-sūtram):
«Those (five Acts) (tāni) (can also be explained) through (these five terms): Ābhāsana --the Act of manifesting--, Rakti --enjoyment--, Vimarśana --the Act of experiencing oneself as the Self--, Bījāvasthāpana --the Act of sowing the seed-- (and) Vilāpana --dissolution-- (ābhāsana-rakti-vimarśana-bījāvasthāpana-vilāpanatas... iti)||11||».
Now (adhunā), Guru (guruḥ) Gabriel Pradīpaka (gabriel-pradīpakaḥ) quoted (udāharati) that (tad) couple of aphorisms (sūtra-dvayam) in his book (sva-pustake). Here (atra) nara (naraḥ) is also called aṇu --lit. atom-- (aṇu-nāmakaḥ api). And (ca) this (ayam) aṇu (aṇuḥ) (is) certainly (khalu) a transmigratory soul (saṁsārī): With reference to the teaching (upadeśa-apekṣayā) that (iti) in nara (nare) the Supreme Lord (parama-īśvaraḥ) constantly (nirantaram) performs (kurvan) the five Acts (pañca-kṛtyāni), it --i.e. that teaching-- (eṣaḥ) is not (na) generally (sāmānyatas) mentioned (uktaḥ) by other philosophies (darśanaiḥ anyaiḥ), but (tu) in Trika (trike) it is mentioned indeed (uktaḥ eva). Now (idānīm), with the help (sāhāyyena) of the Trikamukhyamatāni's author (trika-mukhya-mata-kārasya), I will explain (vyākhyāsyāmi), one by one (pratyekam), those Acts (tad-kṛtyāni) performed (kṛtāni) by Bhairava (bhairaveṇa... iti)"||331||
आभासनमिन्द्रियाणां पुरतः सर्वस्य सर्जनमर्थाच्छ्रूयमाणस्य स्पृश्यमानस्य दृश्यमानस्य रस्यमानस्य घ्रियमाणस्य च सर्वस्य। रक्तिश्च कञ्चित्कालं तत्सर्वं धारणे रतिरेव। विमर्शनं चाकस्मिकचमत्कारो य उद्भवति संह्रियमाणे धारिते तस्मिन्। ततो बीजावस्थापनं वर्तत एव धारितसृष्टसंहारानन्तरं संशयभयासक्त्यादिसंस्कारजनने। क्रमोऽयं स्वरूपमेव गूहति यतः स संसारबीजं वपति। यदा किन्तु त्वं सद्गुरुणा सुशिक्षितस्तदा हठपाकक्रमेणालङ्ग्रासयुक्त्या च तत्सर्वं चिदग्निसाद्भावमापदयितुं जानासि। तस्मात्तत्क्रमयुक्तिभ्यां बीजावस्थापनमखिलेन नाशयसि। विलापनाख्यमिदम्। तव स्वरूपस्यैव प्रकाशनमिदम्। एवं सङ्कुचितरूपेण नरे परमेश्वरकृतपञ्चकृत्यविषये सङ्क्षिप्तवर्णनमिदं स्यात्। एतत्सर्वं श्रीमत्क्षेमराजेन स्वप्रत्यभिज्ञाहृदयस्य वृत्तौ विस्तराद्व्याख्यातम्। वाक्पारिमित्यैः सर्वैस्तस्योदात्तोपदेशान्सङ्क्षेप्तुं व्यवसितवानहमिति॥३३२॥
Ābhāsanamindriyāṇāṁ purataḥ sarvasya sarjanamarthācchrūyamāṇasya spṛśyamānasya dṛśyamānasya rasyamānasya ghriyamāṇasya ca sarvasya| Raktiśca kañcitkālaṁ tatsarvaṁ dhāraṇe ratireva| Vimarśanaṁ cākasmikacamatkāro ya udbhavati saṁhriyamāṇe dhārite tasmin| Tato bījāvasthāpanaṁ vartata eva dhāritasṛṣṭasaṁhārānantaraṁ saṁśayabhayāsaktyādisaṁskārajanane| Kramo'yaṁ svarūpameva gūhati yataḥ sa saṁsārabījaṁ vapati| Yadā kintu tvaṁ sadguruṇā suśikṣitastadā haṭhapākakrameṇālaṅgrāsayuktyā ca tatsarvaṁ cidagnisādbhāvamāpadayituṁ jānāsi| Tasmāttatkramayuktibhyāṁ bījāvasthāpanamakhilena nāśayasi| Vilāpanākhyamidam| Tava svarūpasyaiva prakāśanamidam| Evaṁ saṅkucitarūpeṇa nare parameśvarakṛtapañcakṛtyaviṣaye saṅkṣiptavarṇanamidaṁ syāt| Etatsarvaṁ śrīmatkṣemarājena svapratyabhijñāhṛdayasya vṛttau vistarādvyākhyātam| Vākpārimityaiḥ sarvaistasyodāttopadeśānsaṅkṣeptuṁ vyavasitavānahamiti||332||
"Ābhāsana (ābhāsanam) (is) the manifestation (sarjanam) of all (sarvasya) that is in front (puratas) of the senses (indriyāṇām), that is (arthāt), of all (sarvasya) what is being heard (śrūyamāṇasya), touched (spṛśyamānasya), seen (dṛśyamānasya), tasted (rasyamānasya) and (ca) smelled (ghriyamāṇasya). And (ca) Rakti (raktiḥ) (is) the delight (ratiḥ eva) in maintaining (dhāraṇe) all (sarvam) that (tad) for some time (kañcid kālam). Vimarśana (vimarśanam ca) (is) a sudden camatkāra or astonishment (ākasmika-camatkāraḥ) which (yaḥ) arises (udbhavati) when that which had been maintained is being withdrawn (saṁhriyamāṇe dhārite tasmin). After that (tatas), Bījāvasthāpana (bīja-avasthāpanam) takes place (vartate eva) immediately after the withdrawal of that which had been manifested and maintained (dhārita-sṛṣṭa-saṁhāra-anantaram) when there is generation of impressions of doubt, fear, attachment, etc. (saṁśaya-bhaya-āsakti-ādi-saṁskāra-janane). This (ayam) process (kramaḥ) conceals (gūhati) the essential nature (svarūpam eva) because (yatas) it --i.e. the process-- (saḥ) sows (vapati) the seed of Saṁsāra (saṁsāra-bījam). However (kintu), when (yadā) you (tvam) are well instructed (su-śikṣitaḥ) by a true/good Guru (sat-guruṇā), then (tadā) you know (jānāsi) how to reduce (āpadayitum) all (sarvam) that (tad) to sameness with the Fire of Consciousness (cit-agni-sāt-bhāvam) by means of the process of haṭhapāka (haṭhapāka-krameṇa) and (ca) by means of the device of alaṅgrāsa (alaṅgrāsa-yuktyā). Therefore (tasmāt), through that process and that device (tad-krama-yuktibhyām), you completely destroy (akhilena nāśayasi) Bījāvasthāpana (bīja-avasthāpanam). This (idam) is called Vilāpana (vilāpana-ākhyam). This (idam) (is) the Revelation (prakāśanam) of your essential nature (tava svarūpasya eva). Thus (evam), this (idam) has been (syāt) a succinct description (saṅkṣipta-varṇanam) about the Five Acts performed by the Supreme Lord (parama-īśvara-kṛta-pañca-kṛtya-viṣaye) in nara --viz. in a limited individual-- (nare) in a contracted way (saṅkucita-rūpeṇa). All (sarvam) this (etad) was explained (vyākhyātam) in detail (vistarāt) by venerable Kṣemarāja (śrīmat-kṣemarājena) in the commentary (vṛttau) of his own Pratyabhijñāhṛdaya (sva-pratyabhijñāhṛdayasya). With all the limitations of speech (vāk-pārimityaiḥ sarvaiḥ), I tried (vyavasitavān aham) to summarize (saṅkṣeptum) his noble/elevated teachings (tasya udātta-upadeśān... iti)"||332||
हठपाकक्रममलङ्ग्रासयुक्तिं च त्वयोक्तं तत्किमिति साधकोऽपृच्छत्। गुरुः प्रत्यवक् - प्रमुखक्षेमराजः स्वप्रत्यभिज्ञाहृदये तन्नाव्याख्यात्परमेश्वरं तु धन्यं वदामि यज्जैदेवसिङ्घ्नामकः प्रसिद्धभाषान्तरकारी तत्स्तोकं व्याख्यातवानेव। अधुना तस्योपदेशान्सङ्क्षेपिष्यामि। हठपाकक्रमो द्विप्रशमयोरन्यतमः। प्रशमशब्दस्त्रिके पारिभाषिकशब्दो यस्यार्थः परग्राहकसाद्भावं विश्वमुपलभ्यमानं समग्रमापत्तिरस्ति। प्रथमप्रशमः शान्त्याख्यो द्वितीयप्रशमस्तु हठपाकाख्यः। शान्तिप्रशमः क्रमिकप्रक्रिया हठपाकः परन्त्वक्रमिकप्रक्रियापि तु दृढः साग्रहश्च। अपरञ्चालं ग्रासश्चेत्यलङ्ग्रासशब्दः। अलमर्थः परिपूर्णरूपतया निःसंस्कारतया। ग्रासार्थश्च ग्रसनं सन्दर्भेऽस्मिंस्तु ग्रासार्थः स्वात्मसात्करणम्। तत्सर्वं महाभाषान्तरकृताव्याखीयत। तथापि हठपाकक्रममलङ्ग्रासयुक्तिं च करणार्थमुन्नतशिष्येण त्वया भवितव्यम्। मम मते हठपाकालङ्ग्रासौ त्रिके नूतनशिष्यानां कृते न स्याताम्। त्वं चेदधिकविज्ञप्तिमिच्छस्युदात्ताभिनवगुप्तेन विरचिते श्रीतन्त्रालोके श्लोकान् ३.२६०-२६४ पठितुमर्हसि। अभिनवगुप्तस्य मते हठपाकोऽलङ्ग्रासश्च पर्यायौ। शान्तिप्रशम एकतो यथा स्वतन्त्रालोकविवेके श्रीमज्जयरथेन सूचितो मधुरपाकक्रमो मृत्युसमये मोक्षफलदः। हठपाकोऽन्यतो बलात्कारेणार्थात्प्रयत्नेन कृतः। एष परमेश्वरसाद्भावमचिरेण सर्वमापादयति। अत एव हठपाकक्रमो जीवन्मुक्तिदोऽवश्यम्। हठपाकश्च शाम्भवपदे तद्यथा शाम्भवोपाये वर्तते। तेन यथा पूर्वं मयोक्तमेष केवलमुच्चशिष्यानां कृत एव न त्वारम्भकानां कृत इति॥३३३॥
Haṭhapākakramamalaṅgrāsayuktiṁ ca tvayoktaṁ tatkimiti sādhako'pṛcchat| Guruḥ pratyavak - Pramukhakṣemarājaḥ svapratyabhijñāhṛdaye tannāvyākhyātparameśvaraṁ tu dhanyaṁ vadāmi yajjaidevasiṅghnāmakaḥ prasiddhabhāṣāntarakārī tatstokaṁ vyākhyātavāneva| Adhunā tasyopadeśānsaṅkṣepiṣyāmi| Haṭhapākakramo dvipraśamayoranyatamaḥ| Praśamaśabdastrike pāribhāṣikaśabdo yasyārthaḥ paragrāhakasādbhāvaṁ viśvamupalabhyamānaṁ samagramāpattirasti| Prathamapraśamaḥ śāntyākhyo dvitīyapraśamastu haṭhapākākhyaḥ| Śāntipraśamaḥ kramikaprakriyā haṭhapākaḥ parantvakramikaprakriyāpi tu dṛḍhaḥ sāgrahaśca| Aparañcālaṁ grāsaścetyalaṅgrāsaśabdaḥ| Alamarthaḥ paripūrṇarūpatayā niḥsaṁskāratayā| Grāsārthaśca grasanaṁ sandarbhe'smiṁstu grāsārthaḥ svātmasātkaraṇam| Tatsarvaṁ mahābhāṣāntarakṛtāvyākhīyata| Tathāpi haṭhapākakramamalaṅgrāsayuktiṁ ca karaṇārthamunnataśiṣyeṇa tvayā bhavitavyam| Mama mate haṭhapākālaṅgrāsau trike nūtanaśiṣyānāṁ kṛte na syātām| Tvaṁ cedadhikavijñaptimicchasyudāttābhinavaguptena viracite śrītantrāloke ślokān 3.260-264 paṭhitumarhasi| Abhinavaguptasya mate haṭhapāko'laṅgrāsaśca paryāyau| Śāntipraśama ekato yathā svatantrālokaviveke śrīmajjayarathena sūcito madhurapākakramo mṛtyusamaye mokṣaphaladaḥ| Haṭhapāko'nyato balātkāreṇārthātprayatnena kṛtaḥ| Eṣa parameśvarasādbhāvamacireṇa sarvamāpādayati| Ata eva haṭhapākakramo jīvanmuktido'vaśyam| Haṭhapākaśca śāmbhavapade tadyathā śāmbhavopāye vartate| Tena yathā pūrvaṁ mayoktameṣa kevalamuccaśiṣyānāṁ kṛta eva na tvārambhakānāṁ kṛta iti||333||
The seeker (sādhakaḥ) asked (apṛcchat): "You mentioned (tvayā uktam) the process of haṭhapāka (haṭhapāka-kramam) and (ca) the device of alaṅgrāsa (alaṅgrāsa-yuktim). What (kim) (is) that (tad... iti)?". The Guru (guruḥ) replied (pratyavak): "Eminent Kṣemarāja (pramukha-kṣemarājaḥ) did not explain (na avyākhyāt) that (tad) in his Pratyabhijñāhṛdaya (sva-pratyabhijñāhṛdaye), but (tu) I thank (dhanyam vadāmi) the Supreme Lord (parama-īśvaram) that (yad) the famous translator (prasiddha-bhāṣāntarakārī) called Jaideva Singh (jaideva-siṅgh-nāmakaḥ) explained (vyākhyātavān eva) it (tad) slightly (stokam). Now (adhunā) I will summarize (saṅkṣepiṣyāmi) his (tasya) teachings (upadeśān). The process of haṭhapāka (haṭhapāka-kramaḥ) is one (anyatamaḥ) of the two praśama-s (praśamayoḥ). The word praśama (praśama-śabdaḥ) (is) a technical term (pāribhāṣika-śabdaḥ) in Trika (trike) whose (yasya) meaning (arthaḥ) is (asti) 'bringing/reducing (āpattiḥ) the whole (samagram) universe (viśvam) being perceived (upalabhyamānam) to sameness with the Supreme Perceiver' (para-grāhaka-sāt-bhāvam). The first praśama (prathama-praśamaḥ) is called śānti (śānti-ākhyaḥ) while (tu) the second praśama (dvitīya-praśamaḥ) is called haṭhapāka (haṭhapāka-ākhyaḥ). The śānti-praśama (śānti-praśamaḥ) (is) a gradual procedure (kramika-prakriyā), however (parantu), haṭhapāka (haṭhapākaḥ) is not a gradual procedure (a-kramika-prakriyā) but rather (api tu) obstinate/firm (dṛḍhaḥ) and (ca) persistent (sāgrahaḥ). Moreover (aparañca), the word alaṅgrāsa (alaṅgrāsa-śabdaḥ) (consists of) alam (alam) and (ca) grāsa (grāsaḥ... iti). The meaning of alam (alam-arthaḥ) (is) 'fully perfect (paripūrṇa-rūpatayā) when no saṁskāra-s or impressions are permitted to remain' (nis-saṁskāratayā). And (ca) the meaning of grāsa (grāsa-arthaḥ) (is) 'swallowing' (grasanam), but (tu) in this context (sandarbhe asmin) the meaning of grāsa (grāsa-arthaḥ) (is) 'bringing (all) to sameness with one's own Self' (sva-ātma-sāt-karaṇam). All (sarvam) that (tad) was explained (avyākhīyata) by the great translator (mahā-bhāṣāntarakṛtā). Nevertheless (tathā api), for being able to do (karaṇa-artham) the process of haṭhapāka (haṭhapāka-kramam) and (ca) the device of alaṅgrāsa (alaṅgrāsa-yuktim), you must become an advanced disciple (unnata-śiṣyeṇa tvayā bhavitavyam). In my opinion (mama mate), haṭhapāka and alaṅgrāsa (haṭhapāka-alaṅgrāsau) are not (na syātām) for new disciples (nūtana-śiṣyānām) in Trika (trike). If (ced) you (tvam) want (icchasi) more information (adhika-vijñaptim), please read (paṭhitum arhasi) the stanzas (ślokān) 3.260-264 (3.260-264) in the venerable Tantrāloka (śrī-tantrāloke) written (viracite) by illustrious Abhinavagupta (udātta-abhinavaguptena). According to Abhinavagupta (abhinavaguptasya mate), haṭhapāka (haṭhapākaḥ) and (ca) alaṅgrāsa (alaṅgrāsaḥ) are synonyms (paryāyau). On the one hand (ekatas), śānti-praśama (śānti-praśamaḥ), as (yathā) indicated (sūcitaḥ) by venerable Jayaratha (śrīmat-jayarathena) in his Tantrālokaviveka (sva-tantrāloka-viveke), (is) a sweet/pleasant process of digestion --i.e. digestion of saṁskāra-s or impressions-- (madhura-pāka-kramaḥ) which gives the fruit of Liberation (mokṣa-phala-daḥ) at the time of death (mṛtyu-samaye). On the other hand (anyatas), haṭhapāka (haṭhapākaḥ) (is) performed (kṛtaḥ) by force (balāt), by kāra (kāreṇa), that is (arthāt), by effort (prayatnena). It (eṣaḥ) brings (āpādayati) all (sarvam) quickly (acireṇa) to sameness with the Supreme Lord (parama-īśvara-sāt-bhāvam). On this account (atas eva), the process of haṭhapāka (haṭhapāka-kramaḥ) is certainly giver of Liberation while living (jīvat-mukti-daḥ avaśyam). And (ca) haṭhapāka (haṭhapākaḥ) takes place (vartate) at the stage of Śambhu --i.e. of Bhairava-- (śāmbhava-pade), namely (tad-yathā), in Śāmbhavopāya --i.e. in the means/method of Śambhu-- (śāmbhava-upāye). Therefore (tena), as (yathā) I said (mayā uktam) previously (pūrvam), it --i.e. haṭhapāka-- (eṣaḥ) (is) only (kevalam) for (kṛte eva) exalted disciples (ucca-śiṣyānām), and not (na tu) for (kṛte) beginners (ārambhakānām... iti)"||333||
नरे पञ्चकृत्यानि कः करोति नरो वा भैरवो वैतदाकुलत्वकरं मन्य इति सहसा साधकः पृष्टवान्। गुरुः शीघ्रं प्रत्यवक् - भैरवनरयोर्वस्तुतो नास्ति भेदः। तयोर्भेदोऽस्तीति चिन्ता त्रिकेऽज्ञानमित्युच्यते। यदा त्वं महता भगवता स्वैक्यं न जानासि तदा संसार्यस्येवार्थात्कोऽप्येकस्माच्छरीरादन्यस्मिञ्छरीर एकस्माद्विकल्पादन्यस्मिन्विकल्प इत्यादि संसरन्। त्वयि भैरवतामुपलभमाने तदा संसारः खलु समाप्तः। किमिति। आणवमलस्य संसारमूलस्य विनाशत्वात्। नरो यद्यत्रैवेदानीमेव भैरव एव न स्यात्तर्हि स मुक्तिकाले न कदाचिदपि भैरवतामाप्नुयात्। समासतो नरः सर्वदा मुक्तस्तत्तु नाद्यापि जानाति। छलमेतद्भैरवेणैव विभूत्या कृतम्। यतश्च नरः सारतो भैरवस्ततः स स्वतः परमेश्वरवत्स्वतन्त्र एव। नरश्च संसारान्मोक्षप्राप्तिक्षणेऽवश्यमेतदवगच्छत्युपलभते च। एतत्कियताप्यंशेनावगन्तुं भैरवमधुना कन्दुकवन्मनसा कल्पयितुमर्हसि। एष केवलं नियतं दृष्टान्तः। इत्थं त्वन्मुक्तिक्षणे तत्कन्दुकं प्राप्नोषि तत्कन्दुकम्। प्राप्य तु त्वं तत्कन्दुकाद्भ्रंशितुं शक्नुयाः कोऽप्यथवा त्वां तन्मोषितुं शक्नुयाः। मोक्षो यदि क्षणिक एतावान्स्यात्तर्हि मुक्तिं प्राप्तुं प्रयत्नानेतावतः कर्तुं किं प्रयोजनम्। भैरवो न कथञ्चन ग्राह्यः कन्दुक इवेति प्रतिवचनम्। भैरवः परग्राहकः। एवं भैरव आदावेव नरोऽस्ति। नरोऽन्यथा नरत्वं त्यक्तुमशक्त एव भैरवे च पुनर्विलयितुमशक्तः। नरे चाहन्ता भैरवे पुर्णाहन्तया समाना। भैरवस्य तु कञ्चुकषट्कमलत्रयात्मकेन छलेन हेतुना स्थूलोऽहं कर्मणोऽस्य कर्ताहमस्मात्प्रदेशादहं पतिरहमित्याद्यसङ्ख्यविकल्पा दृश्यन्ते। तत्सर्वं च नरस्याज्ञानं सबलीकरोति। एवं नरो विस्मरति यत्स स्वतन्त्रभैरव एव। मोक्षकाले भैरवानुग्रहेण विकल्पसमुद्रं विशालं लङ्घयित्वाणवमलात्परं प्रकाशराज्यं प्रविशसि। क्षणे तस्मिंस्त्वमवगच्छसि यत्तवाहन्ता वस्तुतो भैरवस्य पुर्णाहन्ता या न कदाचित्केनचिद्वाच्येन स्पृष्टा। उपलब्धिरियं च न केवलं बुद्धिविषयवितर्कोऽपि तु चमत्कारपूर्णो वास्तविकोऽनुभव इति यथा गुरुर्गब्रिएल्प्रदीपक एव स्वत्रिकमुख्यमतेषु षष्ठश्लोकवृत्तेरन्ते निर्दिशति। वाढं मया त्वत्प्रश्नोऽसङ्क्षेपतः प्रतिभाषित एव। इदानीं कथं भैरवो बन्धस्यामिषतां संसारितां च यात इत्येतद्व्याख्यास्यामीति॥३३४॥
Nare pañcakṛtyāni kaḥ karoti naro vā bhairavo vaitadākulatvakaraṁ manya iti sahasā sādhakaḥ pṛṣṭavān| Guruḥ śīghraṁ pratyavak - Bhairavanarayorvastuto nāsti bhedaḥ| Tayorbhedo'stīti cintā trike'jñānamityucyate| Yadā tvaṁ mahatā bhagavatā svaikyaṁ na jānāsi tadā saṁsāryasyevārthātko'pyekasmāccharīrādanyasmiñcharīra ekasmādvikalpādanyasminvikalpa ityādi saṁsaran| Tvayi bhairavatāmupalabhamāne tadā saṁsāraḥ khalu samāptaḥ| Kimiti| Āṇavamalasya saṁsāramūlasya vināśatvāt| Naro yadyatraivedānīmeva bhairava eva na syāttarhi sa muktikāle na kadācidapi bhairavatāmāpnuyāt| Samāsato naraḥ sarvadā muktastattu nādyāpi jānāti| Chalametadbhairaveṇaiva vibhūtyā kṛtam| Yataśca naraḥ sārato bhairavastataḥ sa svataḥ parameśvaravatsvatantra eva| Naraśca saṁsārānmokṣaprāptikṣaṇe'vaśyametadavagacchatyupalabhate ca| Etatkiyatāpyaṁśenāvagantuṁ bhairavamadhunā kandukavanmanasā kalpayitumarhasi| Eṣa kevalaṁ niyataṁ dṛṣṭāntaḥ| Itthaṁ tvanmuktikṣaṇe tatkandukaṁ prāpnoṣi tatkandukam| Prāpya tu tvaṁ tatkandukādbhraṁśituṁ śaknuyāḥ ko'pyathavā tvāṁ tanmoṣituṁ śaknuyāḥ| Mokṣo yadi kṣaṇika etāvānsyāttarhi muktiṁ prāptuṁ prayatnānetāvataḥ kartuṁ kiṁ prayojanam| Bhairavo na kathañcana grāhyaḥ kanduka iveti prativacanam| Bhairavaḥ paragrāhakaḥ| Evaṁ bhairava ādāveva naro'sti| Naro'nyathā naratvaṁ tyaktumaśakta eva bhairave ca punarvilayitumaśaktaḥ| Nare cāhantā bhairave purṇāhantayā samānā| Bhairavasya tu kañcukaṣaṭkamalatrayātmakena chalena hetunā sthūlo'haṁ karmaṇo'sya kartāhamasmātpradeśādahaṁ patirahamityādyasaṅkhyavikalpā dṛśyante| Tatsarvaṁ ca narasyājñānaṁ sabalīkaroti| Evaṁ naro vismarati yatsa svatantrabhairava eva| Mokṣakāle bhairavānugraheṇa vikalpasamudraṁ viśālaṁ laṅghayitvāṇavamalātparaṁ prakāśarājyaṁ praviśasi| Kṣaṇe tasmiṁstvamavagacchasi yattavāhantā vastuto bhairavasya purṇāhantā yā na kadācitkenacidvācyena spṛṣṭā| Upalabdhiriyaṁ ca na kevalaṁ buddhiviṣayavitarko'pi tu camatkārapūrṇo vāstaviko'nubhava iti yathā gururgabrielpradīpaka eva svatrikamukhyamateṣu ṣaṣṭhaślokavṛtterante nirdiśati| Vāḍhaṁ mayā tvatpraśno'saṅkṣepataḥ pratibhāṣita eva| Idānīṁ kathaṁ bhairavo bandhasyāmiṣatāṁ saṁsāritāṁ ca yāta ityetadvyākhyāsyāmīti||334||
The seeker (sādhakaḥ) suddenly (sahasā) asked (pṛṣṭavān): "Who (kaḥ) performs (karoti) the Five Acts (pañca-kṛtyāni) in nara --i.e. in the limited individual-- (nare), nara (naraḥ) or (vā... vā) Bhairava (bhairavaḥ)?, this turns out to be confusing to me (etad ākulatva-karam manye iti)". The Guru (guruḥ) replied (pratyavak) quickly (śīghram): "As a matter of fact (vastutas), there is no (na asti) difference (bhedaḥ) between Bhairava and nara (bhairava-narayoḥ). The act of thinking (cintā) that (iti) there is (asti) difference (bedhaḥ) between them (tayoḥ) is called (ucyate) 'ignorance' (ajñānam iti) in Trika (trike). When (yadā) you (tvam) do not know (na jānāsi) you are one (sva-aikyam) with the Great Lord (mahatā bhagavatā), then (tadā) you are (asi eva) a transmigratory soul (saṁsārī), that is (arthāt), someone (kaḥ api) who transmigrates (saṁsaran) from one body (ekasmāt śarīrāt) to another body (anyasmin śarīre), from one vikalpa --i.e. thought-- (ekasmāt vikalpāt) to another vikalpa (anyasmin vikalpe), etc. (iti-ādi). When you realize that you are Bhairava --lit. when you realize Bhairavahood-- (tvayi bhairavatām upalabhamāne), then (tadā) Saṁsāra or Transmigration (saṁsāraḥ) certainly (khalu) ends (samāptaḥ). Why (kim iti)? Because Āṇavamala, the root of Saṁsāra, is annihilated (āṇava-malasya saṁsāra-mūlasya vināśatvāt). If (yadi) nara (naraḥ) were not (na syāt) Bhairava Himself (bhairavaḥ eva) right here (atra eva) (and) right now (idānīm eva), then (tarhi) he (saḥ) would never become Bhairava (na kadācid api bhairavatām āpnuyāt) at the moment of Liberation (mukti-kāle). All in all (samāsatas), nara (naraḥ) (is) always (sarvadā) liberated (muktaḥ) but (tu) he still does not know (na adya api jānāti). This (etad) (is) a trick (chalam) magnificently (vibhūtyā) made (kṛtam) by Bhairava Himself (bhairaveṇa eva). And (ca) as (yatas) nara (naraḥ) (is) essentially (sāratas) Bhairava (bhairavaḥ), therefore (tatas) he (saḥ) (is) naturally/spontaneously (svatas) Free (svatantraḥ eva) as the Supreme Lord (parama-īśvara-vat). And (ca) nara (naraḥ) understands (avagacchati) and (ca) realizes (upalabhate) this (etad) at the moment of attaining Liberation (mokṣa-prāpti-kṣaṇe avaśyam) from Saṁsāra (saṁsārāt). To understand (avagantum) this (etad) to a some extent (kiyatā api aṁśena), please, imagine (manasā kalpayitum arhasi) that Bhairava (bhairavam) (is) now (adhunā) like a ball (kanduka-vat). This (eṣaḥ) (is,) of course (niyatam), only (kevalam) an example (dṛṣṭāntaḥ). In this way (ittham), at the moment of your Liberation (tvat-mukti-kṣaṇe) you receive (prāpnoṣi) that ball (tad-kandukam). But (tu) after receiving (prāpya) that ball (tad-kandukam), you (tvam) might (śaknuyāḥ) lose (bhraṁśitum) that ball (tad-kandukāt) or (athavā) someone (kaḥ api) might (śaknuyāḥ) steal (moṣitum) it (tad) from you (tvām). If (yadi) Liberation (mokṣaḥ) were (syāt) so (etāvān) ephemeral (kṣaṇikaḥ), then (tarhi) what (kim) (is) the use (prayojanam) of making (kartum) so many (etāvataḥ) efforts (prayatnān) to attain (prāptum) Liberation (muktim)? The answer (is) (prativacanam): «Bhairava (bhairavaḥ) is not at all (na kathañcana) an object (grāhyaḥ) like (iva) a ball (kandukaḥ... iti)!». Bhairava (bhairavaḥ) (is) the Supreme Subject (para-grāhakaḥ). Thus (evam), Bhairava (bhairava) is (asti) nara (naraḥ) from the very start (ādau eva). Otherwise (anyathā), nara (naraḥ) could not (aśaktaḥ eva) abandon (tyaktum) the state of nara (naratvam) and (ca) could not (aśaktaḥ) merge (vilayitum) again (punar) into Bhairava (bhairave). And (ca) the 'I' (ahantā) in nara (nare) is equal (samānā) to the perfect 'I' (purṇa-ahantayā) in Bhairava (bhairave). But (tu) due to the Bhairava's trick (bhairavasya... chalena hetunā) consisting of six kañcuka-s and three mala-s (kañcuka-ṣaṭka-mala-traya-ātmakena) innumerable vikalpa-s --viz. thoughts-- (asaṅkhya-vikalpāḥ) appear (dṛśyante) (such as) «I (aham) (am) fat (sthūlaḥ), I (am) (am) the doer (kartā) of this action (karmaṇaḥ asya), I (aham) (am) from this country (asmāt pradeśāt), I (aham) (am) a husband (patiḥ), etc. (iti-ādi)». All that (tad sarvam ca) strengthens (sabalīkaroti) the ignorance (ajñānam) of nara (narasya). Thus (evam), nara (naraḥ) forgets (vismarati) that (yad) he (saḥ) (is) the Free Bhairava Himself (svatantra-bhairavaḥ eva). At the moment of Liberation (mokṣa-kāle), after jumping (laṅghayitvā) the huge (viśālam) ocean of vikalpa-s (vikalpa-samudram) by the Grace of Bhairava (bhairava-anugraheṇa), you enter (praviśasi) into the Kingdom of Light (prakāśa-rājyam), beyond (param) Āṇavamala (āṇava-malāt). At that moment (kṣaṇe tasmin), you (tvam) realize (avagacchasi) that (yad) your (tava) 'I' (ahantā) (is) really (vastutas) the perfect 'I' (purṇa-ahantā) of Bhairava (bhairavasya), which --i.e. the perfect 'I' of Bhairava-- (yā) is never touched by any predicate (na kadācid kenacid vācyena spṛṣṭā). As (yathā) Guru Gabriel Pradīpaka himself (guruḥ gabriel-pradīpakaḥ eva) points out (nirdiśati) at the end (ante) of the commentary on the sixth stanza (ṣaṣṭha-śloka-vṛtteḥ) in his Main Tenets of Trika (Shaivism) (sva-trika-mukhya-mateṣu): «This (iyam ca) realization (upalabdhiḥ) is not (na) mere intellectual especulation (kevalam buddhi-viṣaya-vitarkaḥ) but (api tu) an actual (vāstavikaḥ) Experience (anubhavaḥ) full of Amazement (camatkāra-pūrṇaḥ... iti)». Very well! (vāḍham), I have extensively answered (mayā... asaṅkṣepataḥ pratibhāṣitaḥ eva) your question (tvat-praśnaḥ). Now (idānīm) I am going to explain (vyākhyāsyāmi) this (etad): «How (katham) (did) Bhairava (bhairavaḥ) fall prey to bondage and became a transmigratory soul (bandhasya āmiṣatām saṁsāritām ca yātaḥ iti... iti)?»"||334||
The explanation of mala-s
नरः पुनर्बन्धमनुभवति वस्तुतो मलेन मलमिदं परन्तु।
नैव नरस्य बहिर्गतमप्यत्र च विषये सन्देहो नास्ति हि॥
स्पाष्टार्थतः परमेश्वर एव मायाशक्त्या नरो खलु भवति।
ततो मलमिदं सर्वमिव श्रीपरभैरवात्समुत्पद्यते तु॥७-८॥
इति त्रिकमुख्यमतेषु सप्तमश्लोकादष्टमश्लोकपर्यन्तं श्लोकद्वयमेतदिति॥३३५॥
Naraḥ punarbandhamanubhavati vastuto malena malamidaṁ parantu|
Naiva narasya bahirgatamapyatra ca viṣaye sandeho nāsti hi||
Spāṣṭārthataḥ parameśvara eva māyāśaktyā naro khalu bhavati|
Tato malamidaṁ sarvamiva śrīparabhairavātsamutpadyate tu||7-8||
iti trikamukhyamateṣu saptamaślokādaṣṭamaślokaparyantaṁ ślokadvayametaditi||335||
"This (etad) (is) a couple of stanzas (śloka-dvayam) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu), from the seventh stanza (saptama-ślokāt) up to the eighth stanza (aṣṭama-śloka-paryantam):
«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). 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-para-bhairavāt... iti... iti)||7-8||»"||335||
भैरवः स्वमलं स्वीकृत्य स्वेच्छया नरतामाप्तः। न कोऽपि बलेन तं स्वतन्त्रं किञ्चित्कारयितुं शक्तस्तस्याथवा स्वातन्त्र्यं खण्ड्येत यथा महाभिनवगुप्तपादा वच्युः। मलं सर्वदान्तरस्थमर्थात्तन्न कदाचिद्बाह्यकारकानुबद्धम्। एवं त्वद्दुःखस्य कारणं त्वय्यन्तरेव। एष बन्धाख्यश्चोपप्लवः परमेश्वरस्य वस्तुतो दिव्यविलासः। अत एवास्माद्बन्धान्मोक्षो महता भगवता कृतोऽपि। भैरवं प्राप्तुं तव क्वचिद्गमनेन प्रयोजनं नास्ति। किमिति। यतः स त्वमस्ति त्वं च सोऽप्यस्येव। भैरवः स्वमायाशक्तिद्वारेण स्वद्वैतनिर्माणशक्त्या पारिमित्यपूर्णनरतामाप्तः। पारिमित्यानां तेषां मध्ये च कानिचिदनर्थकानि। किञ्च मायाशक्तिर्न मायातत्त्वमपि तु महेश्वरस्य स्वातन्त्र्यमेव। सङ्क्षेपेण मलमेतन्न भिन्नं किञ्चिद्यद्भैरवेऽध्यस्तमपि तु मलं तत्त्वतः सङ्कोचं गृभ्णत्यः स्वशक्तय एव। मलं परमार्थतस्त्रयं तद्यथा स्वेच्छाशक्तेः सङ्कोचमाणवमलं स्वज्ञानशक्तेः सङ्कोचं मायीयमलं स्वक्रियाशक्तेश्च सङ्कोचं कार्ममलम्। एतत्सुखावगम्यमेवेति॥३३६॥
Bhairavaḥ svamalaṁ svīkṛtya svecchayā naratāmāptaḥ| Na ko'pi balena taṁ svatantraṁ kiñcitkārayituṁ śaktastasyāthavā svātantryaṁ khaṇḍyeta yathā mahābhinavaguptapādā vacyuḥ| Malaṁ sarvadāntarasthamarthāttanna kadācidbāhyakārakānubaddham| Evaṁ tvadduḥkhasya kāraṇaṁ tvayyantareva| Eṣa bandhākhyaścopaplavaḥ parameśvarasya vastuto divyavilāsaḥ| Ata evāsmādbandhānmokṣo mahatā bhagavatā kṛto'pi| Bhairavaṁ prāptuṁ tava kvacidgamanena prayojanaṁ nāsti| Kimiti| Yataḥ sa tvamasti tvaṁ ca so'pyasyeva| Bhairavaḥ svamāyāśaktidvāreṇa svadvaitanirmāṇaśaktyā pārimityapūrṇanaratāmāptaḥ| Pārimityānāṁ teṣāṁ madhye ca kānicidanarthakāni| Kiñca māyāśaktirna māyātattvamapi tu maheśvarasya svātantryameva| Saṅkṣepeṇa malametanna bhinnaṁ kiñcidyadbhairave'dhyastamapi tu malaṁ tattvataḥ saṅkocaṁ gṛbhṇatyaḥ svaśaktaya eva| Malaṁ paramārthatastrayaṁ tadyathā svecchāśakteḥ saṅkocamāṇavamalaṁ svajñānaśakteḥ saṅkocaṁ māyīyamalaṁ svakriyāśakteśca saṅkocaṁ kārmamalam| Etatsukhāvagamyameveti||336||
"Bhairava (bhairavaḥ), after accepting (svīkṛtya) His own mala --i.e. His own impurity-- (sva-malam), becomes willingly nara (sva-icchayā naratām āptaḥ). Nobody (na kaḥ api) can (śaktaḥ) cause Him, the Free one, to do (tam svatantram... kārayitum) anything (kiñcid) by force (balena), or (athavā) His (tasya) Absolute Freedom (svātantryam) would be broken (khaṇḍyeta), as (yathā) the greatly venerable Abhinavagupta (mahā-abhinavagupta-pādāḥ) would say (vacyuḥ). Mala (malam) is always internal (sarvadā antarastham), that is (arthāt), it (tad) is never related to external agents (na kadācid bāhya-kāraka-anubaddham). Thus (evam), the cause (kāraṇam) of your pain (tvat-duḥkhasya) is right inside (antar eva) you (tvayi). And (ca) this (eṣaḥ) calamity (upaplavaḥ) known as bondage (bandha-ākhyaḥ) (is) really (vastutas) a Divine Pastime (divya-vilāsaḥ) of the Supreme Lord (parama-īśvarasya). On this account (atas eva), Liberation (mokṣaḥ) from this bondage (asmāt bandhāt) is also carried out (kṛtaḥ api) by the Great Lord (mahatā bhagavatā). To find (prāptum) Bhairava (bhairavam) you do not need to go (tava... gamanena prayojanam na asti) anywhere (kvacid). Why? (kim iti) Because (yatas) He (saḥ) is (asti) You (tvam) and (ca) You (tvam) are (asi eva) Him (sa api)! Bhairava (bhairavaḥ), by means of His own Māyāśakti (sva-māyā-śakti-dvāreṇa) —through His own Power to create duality (sva-dvaita-nirmāṇa-śaktyā)—, becomes the nara full of limitations (pārimitya-pūrṇa-naratām āptaḥ). And (ca) among (madhye) those limitations (pārimityānām teṣām), some (kānicid) (are) absurd (anarthakāni). Moreover (kiñca), Māyāśakti (māyā-śaktiḥ) is not (na) Māyātattva (māyā-tattvam) but (api tu) the Absolute Freedom Itself (svātantryam eva) of the Great Lord (mahā-īśvarasya). In a nutshell (saṅkṣepeṇa), this (etad) mala (malam) is not something (na... kiñcid) different (bhinnam) which (yad) is superimposed (adhyastam) on top of Bhairava (bhairave) but rather (api tu) mala (malam) (is) truly (tattvatas) His own Powers Themselves (sva-śaktayaḥ eva) assuming (gṛbhṇatyaḥ) contraction (saṅkocam). Mala (mala) (is) as a matter fact (paramārthatas) a triad (trayam), namely (tad-yathā): Āṇavamala (āṇava-malam) is a contraction (saṅkocam) of His own Power of Will (sva-icchā-śakteḥ), Māyīyamala (māyīya-malam) is a contraction (saṅkocam) of His own Power of Knowledge (sva-jñāna-śakteḥ) and (ca) Kārmamala (kārma-malam) is a contraction (saṅkocam) of His own Power of Action (sva-kriyā-śakteḥ). This (etad) is certainly easy to understand (sukha-avagamyam eva iti)"||336||
भैरवतत्त्वतः सद्विद्यातत्त्वपर्यन्तं प्रथमपञ्चतत्त्वानि महेश्वरस्वातन्त्र्यस्य राज्यं सन्ति। तत्र सम्पूर्णमैक्यं विद्यते। ततः पञ्चमतत्त्वस्य षष्ठतत्त्वस्य च मध्य आणवमलं नाम प्रत्यूहोऽस्ति। प्रत्यूहेनानेन दिव्यलोकं विभिद्यते भौतिकलोकाद्यत्र बन्धस्य भिन्नपरिमाणानि स्युः। त्रिके च मोक्षप्राप्तिर्भैरवस्वातन्त्र्यप्राप्तिं संसूचयत्यर्थान्मुक्तिक्षणे पञ्चमतत्त्वं प्रविश्य प्रथमतत्त्वं द्वितीयतत्त्वं चार्थाद्भैरवं भैरवीं चारोहसि। प्रवेशोऽयं सदा श्रीमद्भैरवस्यानुग्रहेण क्रियते न त्वन्यथा। ये मोक्षं प्राप्तुं नरेण क्रियमाणाः प्रयत्नाः सर्व आणवमलपदे ते विरमन्त्यर्थान्नरेण कृताः प्रयत्नाः सर्वे तमधिकतया विज्ञानाकलनाम्नो प्रमातुरवस्थां प्रति क्षिपन्ति। विज्ञानाकलावस्थायां भैरवोऽहमिति नरो जानाति तस्मिंस्तु क्रियाशक्तेरभावस्तद्यथात्र नरश्चलितुमशक्त इति यावदिति॥३३७॥
Bhairavatattvataḥ sadvidyātattvaparyantaṁ prathamapañcatattvāni maheśvarasvātantryasya rājyaṁ santi| Tatra sampūrṇamaikyaṁ vidyate| Tataḥ pañcamatattvasya ṣaṣṭhatattvasya ca madhya āṇavamalaṁ nāma pratyūho'sti| Pratyūhenānena divyalokaṁ vibhidyate bhautikalokādyatra bandhasya bhinnaparimāṇāni syuḥ| Trike ca mokṣaprāptirbhairavasvātantryaprāptiṁ saṁsūcayatyarthānmuktikṣaṇe pañcamatattvaṁ praviśya prathamatattvaṁ dvitīyatattvaṁ cārthādbhairavaṁ bhairavīṁ cārohasi| Praveśo'yaṁ sadā śrīmadbhairavasyānugraheṇa kriyate na tvanyathā| Ye mokṣaṁ prāptuṁ nareṇa kriyamāṇāḥ prayatnāḥ sarva āṇavamalapade te viramantyarthānnareṇa kṛtāḥ prayatnāḥ sarve tamadhikatayā vijñānākalanāmno pramāturavasthāṁ prati kṣipanti| Vijñānākalāvasthāyāṁ bhairavo'hamiti naro jānāti tasmiṁstu kriyāśakterabhāvastadyathātra naraścalitumaśakta iti yāvaditi||337||
"The first five categories (prathama-pañca-tattvāni) —from the Bhairava category (bhairava-tattvatas) down to the Sadvidyā category (sadvidyā-tattva-paryantam)— are (santi) the Kingdom (rājyam) of the Absolute Freedom of the Great Lord (mahā-īśvara-svātantryasya). Over there (tatra), there is (vidyate) full (sampūrṇam) unity (aikyam). After that (tatas), between (madhye) the fifth category (pañcama-tattvasya) and (ca) the sixth category (ṣaṣṭha-tattvasya) there is (asti) a barrier (pratyūhaḥ) called (nāma) Āṇavamala (āṇava-malam). By means of this barrier (pratyūhena anena), the divine world (divya-loka) is separated (vibhidyate) from the material world (bhautika-lokāt) where (yatra) there are (syuḥ) different degrees (bhinna-parimāṇāni) of bondage (bandhasya). And (ca) in Trika (trike), the attainment of Liberation (mokṣa-prāptiḥ) implies (saṁsūcayati) the attainment of the Absolute Freedom of Bhairava (bhairava-svātantrya-prāptim), that is (arthāt), at the moment of Liberation (mukti-kṣaṇe), after penetrating (praviśya) the fifth category (pañcama-tattvam), you ascend (ārohasi) into the first category (prathama-tattvam) and (ca) the second category (dvitīya-tattvam), that is (arthāt), into Bhairava (bhairavam) and (ca) Bhairavī (bhairavīm). This (ayam) penetration (praveśaḥ) is always carried out (sadā... kryate) by the Grace (anugraheṇa) of Glorious Bhairava (śrīmat-bhairavasya) and not (na tu) otherwise (anyathā). All (sarve) the efforts (prayatnāḥ... te) which (ye) are made (kriyamāṇāḥ) by nara (nareṇa) in order to attain (prāptum) Liberation (mokṣam) stop (viramanti) at the stage of Āṇavamala (āṇava-mala-pade), that is (arthāt), all (sarve) the efforts (prayatnāḥ) performed (kṛtāḥ) by nara (nareṇa) throw (kṣipanti) him (tam), at the most (adhikatayā), into the state (avasthām prati) of the knower (pramātuḥ) called Vijñānākala (vijñāna-akala-nāmnaḥ). In the state of Vijñānākala (vijñāna-akala-avasthāyām), nara (naraḥ) knows (jānāti): 'I (aham) (am) Bhairava (bhairavaḥ... iti)', but (tu) in him (tasmin) (there is) absence (abhāvaḥ) of Power of Action (kriyā-śakteḥ), namely (tad-yathā), nara (naraḥ) cannot (aśaktaḥ) move (calitum), this is the meaning (iti yāvat iti)"||337||
पञ्चमतत्त्वस्य षष्ठतत्त्वस्य च मध्ये महामाया या कृत्रिमतत्त्वविशेषास्ति। महामायाया अस्याः परामहामायेत्यपरामहामायेति च द्वावंशौ वर्तेते। विज्ञानाकला अपरामहामायायां निवसन्ति परामहामायायां तु विद्येश्वरा वसन्ति ये शिखण्डी श्रीकण्ठस्त्रिमूर्तिरेकरुद्र एकनेत्रः शिवोत्तमः सूक्ष्मोऽनन्तश्चेति ज्ञायन्ते। अधुना किन्तु विद्येश्वराणां विषयेऽधिकं न वक्ष्यामि। एवं विज्ञानाकलावस्थाप्राप्तिः शाम्भवोपायप्रवेशं निर्दिशति। शाक्तोपाय आणवोपायश्चेत्यभिहितौ द्वावुपायावन्यौ स्तः। मम मते शाम्भवोपायो महाशिष्याभिप्रेतोपायः शाक्तोपाय आणवोपायश्च परन्तु दारुणकलियुगेऽस्मिन्भूयिष्ठं शिष्याभिप्रेतौ। वाढमलमनेन। इदानीं मलत्रयं गाढं व्याख्यास्यामीति॥३३८॥
Pañcamatattvasya ṣaṣṭhatattvasya ca madhye mahāmāyā yā kṛtrimatattvaviśeṣāsti| Mahāmāyāyā asyāḥ parāmahāmāyetyaparāmahāmāyeti ca dvāvaṁśau vartete| Vijñānākalā aparāmahāmāyāyāṁ nivasanti parāmahāmāyāyāṁ tu vidyeśvarā vasanti ye śikhaṇḍī śrīkaṇṭhastrimūrtirekarudra ekanetraḥ śivottamaḥ sūkṣmo'nantaśceti jñāyante| Adhunā kintu vidyeśvarāṇāṁ viṣaye'dhikaṁ na vakṣyāmi| Evaṁ vijñānākalāvasthāprāptiḥ śāmbhavopāyapraveśaṁ nirdiśati| Śāktopāya āṇavopāyaścetyabhihitau dvāvupāyāvanyau staḥ| Mama mate śāmbhavopāyo mahāśiṣyābhipretopāyaḥ śāktopāya āṇavopāyaśca parantu dāruṇakaliyuge'sminbhūyiṣṭhaṁ śiṣyābhipretau| Vāḍhamalamanena| Idānīṁ malatrayaṁ gāḍhaṁ vyākhyāsyāmīti||338||
"Between (madhye) the fifth category (pañcama-tattvasya) and (ca) the sixth category (ṣaṣṭha-tattvasya) (there is) the Mahāmāyā (mahā-māyā), which (yā) is (asti) a kind of pseudo category (kṛtrima-tattva-viśeṣā). This Mahāmāyā has (mahāmāyāyāḥ asyāḥ... vartete) two portions (dvau aṁśau): 'Parāmahāmāyā' (parā-mahā-māyā iti) and (ca) 'Aparāmahāmāyā' (aparā-mahā-māyā iti). The Vijñānākala-s (vijñāna-akalāḥ) dwell (nivasanti) in the Aparāmahāmāyā (aparā-mahā-māyāyām), but (tu) the Vidyeśvara-s (vidyā-īśvarāḥ) —who (ye) are known as (jñāyante) 'Śikhaṇḍī, Śrīkaṇṭha, Trimūrti, Ekarudra, Ekanetra, Śivottama, Sūkṣma and Ananta' (śikhaṇḍī śrīkaṇṭhaḥ trimūrtiḥ ekarudraḥ ekanetraḥ śivottamaḥ sūkṣmaḥ anantaḥ ca iti)— reside (vasanti) in the Parāmahāmāyā (parā-mahā-māyāyām). Now (adhunā), however (kintu), I will not speak (na vakṣyāmi) anymore (adhikam) about the Vidyeśvara-s (vidyeśvarāṇām viṣaye). Thus (evam), the attainment of the state of Vijñānākala (vijñāna-akala-avasthā-prāptiḥ) marks (nirdiśati) the entry into Śāmbhavopāya --i.e. the means of Śambhu, viz. of Bhairava-- (śāmbhava-upāya-praveśam). There are (staḥ) other (anyau) two (dvau) means (upāyau) called (abhihitau) Śāktopāya (śākta-upāyaḥ) and (ca) Āṇavopāya (āṇava-upāyaḥ). In my opinion (mama mate), Śāmbhavopāya (śāmbhava-upāyaḥ) is a means intended for great disciples (mahā-śiṣya-abhipreta-upāyaḥ), but (parantu) Śāktopāya (śākta-upāyaḥ) and (ca) Āṇavopāya (āṇava-upāyaḥ) are intended for most disciples (bhūyiṣṭham śiṣya-abhipretau) in this dreadful Kaliyuga (dāruṇa-kali-yuge asmin). Very well (vāḍham), enough of this (alam anena)! Now (idānīm) I will explain (vyākhyāsyāmi) the triad of mala-s (mala-trayam) in depth (gāḍham... iti)"||338||
ज्ञानं बन्धः॥१.२॥
इति शिवसूत्रेषु १.२ भैरवो विरचितवान्। ज्ञानमत्र सङ्कुचितज्ञानं भैरवस्येच्छाशक्तेर्विशालसङ्कोचः। एवं यत्पूर्वं पूर्णत्वमासीत्तदधुना पूर्णत्वाभावोऽस्ति। अत एव स्वमायाशक्त्या भैरव आणवमलं जनयति। महामायाख्यं कृत्रिमतत्त्वं केवलं भैरवस्य स्वातन्त्र्यस्य प्रकटीकरणम्। न किञ्चिन्मलमस्ति यत्सहसा भैरवमाक्रम्य तं घोरबन्धस्यास्य विधिपरिग्रहतामापयत्। नैतत्सत्यमेव। भैरव एवात्यन्तबन्धं तं स्वेच्छया स्वीकृतवानिति सत्यमेतदेव। भैरवस्यानघचैतन्यं वितिमिराकाश इव भैरवनाम्न उच्चतमप्रमातुः प्रलयाकलसकलात्मकमायाप्रमातृपर्यन्तम्। आमेतत्सर्वं नवीनं सङ्करीकृतमिव च लक्ष्यते सुखावगम्यं तु। शक्त्याख्यस्य द्वितीयतत्त्वस्य सदाशिवाख्यस्य तृतीयतत्त्वस्य च मध्येऽनाश्रितशिवाख्याचिरदशा स्थिता। कथमचिरदशैषोत्पद्यते। सोत्पद्यते यतो भैरवः स्वविभवहानेर्भयाद्विश्वस्य सृष्टिं शङ्कते। शक्तिः किन्तु स्वविभवहानिविषये तस्य संशयं छिनत्ति। प्रत्युतैव भगवन्विश्वसृष्ट्या त्वद्विभवः खलु दृढीकरणीय इति सा तमिदं वाक्यं वक्ति। तथापि भैरव एवं शङ्कमाने विश्वं तस्मिन्निषेधति तदा शून्यं समुत्पद्यते। अनाश्रितशिव इत्येतच्छून्यमिति॥३३९॥
Jñānaṁ bandhaḥ||1.2||
iti śivasūtreṣu 1.2 bhairavo viracitavān| Jñānamatra saṅkucitajñānaṁ bhairavasyecchāśakterviśālasaṅkocaḥ| Evaṁ yatpūrvaṁ pūrṇatvamāsīttadadhunā pūrṇatvābhāvo'sti| Ata eva svamāyāśaktyā bhairava āṇavamalaṁ janayati| Mahāmāyākhyaṁ kṛtrimatattvaṁ kevalaṁ bhairavasya svātantryasya prakaṭīkaraṇam| Na kiñcinmalamasti yatsahasā bhairavamākramya taṁ ghorabandhasyāsya vidhiparigrahatāmāpayat| Naitatsatyameva| Bhairava evātyantabandhaṁ taṁ svecchayā svīkṛtavāniti satyametadeva| Bhairavasyānaghacaitanyaṁ vitimirākāśa iva bhairavanāmna uccatamapramātuḥ pralayākalasakalātmakamāyāpramātṛparyantam| Āmetatsarvaṁ navīnaṁ saṅkarīkṛtamiva ca lakṣyate sukhāvagamyaṁ tu| Śaktyākhyasya dvitīyatattvasya sadāśivākhyasya tṛtīyatattvasya ca madhye'nāśritaśivākhyāciradaśā sthitā| Kathamaciradaśaiṣotpadyate| Sotpadyate yato bhairavaḥ svavibhavahānerbhayādviśvasya sṛṣṭiṁ śaṅkate| Śaktiḥ kintu svavibhavahāniviṣaye tasya saṁśayaṁ chinatti| Pratyutaiva bhagavanviśvasṛṣṭyā tvadvibhavaḥ khalu dṛḍhīkaraṇīya iti sā tamidaṁ vākyaṁ vakti| Tathāpi bhairava evaṁ śaṅkamāne viśvaṁ tasminniṣedhati tadā śūnyaṁ samutpadyate| Anāśritaśiva ityetacchūnyamiti||339||
"In Śivasūtra-s 1.2 (śiva-sūtreṣu 1.2), Bhairava (bhairavaḥ) wrote (viracitavān):
«The (limited or contracted) knowledge (jñānam) (is) bondage (bandhaḥ iti)||1.2||».
Here (atra) jñāna or knowledge (jñānam) (is limited or contracted) knowledge (saṅkucita-jñānam), (it is) a massive contraction (viśāla-saṅkocaḥ) of the Power of Will (icchā-śakteḥ) of Bhairava (bhairavasya). So (evam), That which (yad) before (pūrvam) was (āsīt) Fullness (pūrṇatvam), now (adhunā) is (tad... asti) lack of Fullness (pūrṇatva-abhāvaḥ). Therefore (atas eva), through His own Māyāśakti (sva-māyā-śaktyā), Bhairava (bhairavaḥ) generates (janayati) the Āṇavamala (āṇava-malam). The pseudo tattva (kṛtrima-tattvam) called Mahāmāyā (mahā-māyā-ākhyam) (is) only (kevalam) a manifestation (prakaṭīkaraṇam) of the Absolute Freedom (svātantryasya) of Bhairava (bhairavasya). There is no mala (na kiñcid malam asti) which (yad) all of a sudden (sahasā), after attacking (ākramya) Bhairava (bhairavam), made Him comply with the laws (tam... vidhi-parigrahatām āpayat) of this horrible bondage (ghora-bandhasya asya). This (etad) is not (na) true (satyam eva)! This (etad) (is) the truth (satyam): Bhairava Himself (bhairavaḥ eva) accepted ( svīkṛtavān), of His own Free Will (sva-icchayā), that (tam) heavy bondage (atyanta-bandham... iti). The pristine Consciousness (anagha-caitanyam) of Bhairava (bhairavasya) (is) like (iva) a clear sky (vitimira-ākāśaḥ), from the Highest Knower (uccatama-pramātuḥ) called Bhairava (bhairava-nāmnaḥ) down to Māyāpramātā consisting of Pralayākala and Sakala (pralayākala-sakala-ātmaka-māyāpramātṛ-paryantam). Yes (ām), all (sarvam) this (etad) (is) new (navīnam) and (ca) looks (lakṣyate) as though (iva) complicated (saṅkarīkṛtam), but (tu) it is easy to understand (sukha-avagamyam). Between (madhye) the second category (dvitīya-tattvasya) known as Śakti (śakti-ākhyasya) and (ca) the third category (tṛtīya-tattvasya) known as Sadāśiva (sadāśiva-ākhyasya) there is (sthitā) a temporary phase (acira-daśā) called Anāśritaśiva (anāśritaśiva-ākhyā). How (katham) does this temporary phase arise (acira-daśā eṣā utpadyate)? It (sā) arises (utpadyate) because (yatas) Bhairava (bhairavaḥ) doubts (śaṅkate) about manifesting (sṛṣṭim) the universe (viśvasya) as He is afraid of losing His own Glory (sva-vibhava-hāneḥ bhayāt). However (kintu), Śakti (śaktiḥ) removes (chinatti) His (tasya) doubt (saṁśayam) about losing His own Glory (sva-vibhava-hāni-viṣaye). She (sā) tells (vakti) Him (tam) this (idam) speech (vākyam): «On the contrary (pratyuta eva)!, Lord (bhagavan), Your Glory (tvat-vibhavaḥ) will be certainly reaffirmed (khalu dṛḍhīkaraṇīyaḥ) by the manifestation of the universe (viśva-sṛṣṭyā... iti)!». Anyway (tathā api), when Bhairava doubts so, when He denies the universe (bhairave evam śaṅkamāne viśvam tasmin niṣedhati), then (tadā) a void (śūnyam) is produced (samutpadyate). This (etad) void (śūnyam) (is) 'Anāśritaśiva' (anāśrita-śivaḥ iti)"||339||
प्रलयाकलः सकलश्च सुषुप्तेः स्वप्नस्य जाग्रतश्च प्रमातारौ। भैरवतः सकलपर्यन्तं प्रमातारः सर्वे त्वमेव परमार्थतः स्युः। तर्हि किमाणवमलं प्रवृत्ताउ। अपूर्णोऽहमिति मन्यता। अर्थाद्भैरवो नाहमिति मन्यता। नरस्य पारिमित्यानामन्येषां सर्वेषामारम्भ आणवमलम्। आणवमलस्य पौरुषबौद्धाज्ञानाख्यावाकृतिद्वयमस्ति। आत्मति देहप्राणाद्यात्मकानात्माभिमानः पौरुषाज्ञानमनात्मति चात्माभिमानो बौद्धाज्ञानम्। एतच्छ्रीशिवसूत्रविमर्शिन्यां क्षेमराजपादैः साकल्येन व्याख्यातम्।
स्वातन्त्र्यहानिर्बोधस्य स्वातन्त्र्यस्याप्यबोधता।
द्विधाणवं मलमिदं स्वस्वरूपापहानित इति॥३.२.४॥
श्रीश्वरप्रत्यभिज्ञायां ३.२.४ श्रीमदुत्पलदेवानुसारेण। तस्मादाणवमलस्याप्यवस्थाद्वयं स्यात् (१) बोधसम्पन्ना स्वातन्त्र्यविहीना त्ववस्था (२) स्वातन्त्र्यसम्पन्ना बोधविहीना त्ववस्था। बोधे च सत्यर्थात्त्वयि भैरवतामाप्न्वति स्वातन्त्र्याभावे त्वर्थात्त्वयि चलितुमशक्ते तदा सा विज्ञानाकलो नाम प्रमातुरवस्था। अपरञ्च विपरीतस्थितावर्थाद्बोधेऽसत्यर्थात्त्वयि न भैरवतामाप्न्वति स्वातन्त्र्यभावे त्वर्थात्त्वयि चलितुं शक्ते सा सकलो नाम प्रमातुरवस्था। प्रलयाकलाख्ये प्रमातरि च बोधविहीनावस्थास्ति सकलवच्च स्वातन्त्र्यमपि भवत्येवात्र तु निगूढं स्वातन्त्र्यं प्रलयाकलस्य सुषुप्तौ निमग्नत्वात्। अत एव नाणवमले द्वे स्तोऽपि त्वेकाणवमलमाकृतिद्वययुतम्। एवं विज्ञानाकलश्च प्रलयाकलश्च सकलश्च ते सर्व आणवमलवशाः। इत्यर्थ इति॥३४०॥
Pralayākalaḥ sakalaśca suṣupteḥ svapnasya jāgrataśca pramātārau| Bhairavataḥ sakalaparyantaṁ pramātāraḥ sarve tvameva paramārthataḥ syuḥ| Tarhi kimāṇavamalaṁ pravṛttāu| Apūrṇo'hamiti manyatā| Arthādbhairavo nāhamiti manyatā| Narasya pārimityānāmanyeṣāṁ sarveṣāmārambha āṇavamalam| Āṇavamalasya pauruṣabauddhājñānākhyāvākṛtidvayamasti| Ātmati dehaprāṇādyātmakānātmābhimānaḥ pauruṣājñānamanātmati cātmābhimāno bauddhājñānam| Etacchrīśivasūtravimarśinyāṁ kṣemarājapādaiḥ sākalyena vyākhyātam|
Svātantryahānirbodhasya svātantryasyāpyabodhatā|
Dvidhāṇavaṁ malamidaṁ svasvarūpāpahānita||3.2.4||
iti śrīśvarapratyabhijñāyāṁ 3.2.4 śrīmadutpaladevānusāreṇa| Tasmādāṇavamalasyāpyavasthādvayaṁ syāt (1) bodhasampannā svātantryavihīnā tvavasthā (2) svātantryasampannā bodhavihīnā tvavasthā| Bodhe ca satyarthāttvayi bhairavatāmāpnvati svātantryābhāve tvarthāttvayi calitumaśakte tadā sā vijñānākalo nāma pramāturavasthā| Aparañca viparītasthitāvarthādbodhe'satyarthāttvayi na bhairavatāmāpnvati svātantryabhāve tvarthāttvayi calituṁ śakte sā sakalo nāma pramāturavasthā| Pralayākalākhye pramātari ca bodhavihīnāvasthāsti sakalavacca svātantryamapi bhavatyevātra tu nigūḍhaṁ svātantryaṁ pralayākalasya suṣuptau nimagnatvāt| Ata eva nāṇavamale dve sto'pi tvekāṇavamalamākṛtidvayayutam| Evaṁ vijñānākalaśca pralayākalaśca sakalaśca te sarva āṇavamalavaśāḥ| Ityartha iti||340||
"Pralayākala (pralaya-akalaḥ) and (ca) Sakala (sa-kalaḥ) (are) the knowers (pramātārau) of deep sleep (suṣupteḥ), dreaming (svapnasya) and wakefulness (jāgrataḥ). All (sarve) the knowers (pramātāraḥ), from Bhairava (bhairavatas) down to Sakala (sa-kala-paryantam), are (syuḥ) Yourself (tvam eva) in the highest sense (parama-arthataḥ). Then (tarhi) what (kim) (is) the Āṇavamala (āṇavamalam) in practice (pravṛttau)? (It is) the notion (manyatā): «I (aham) (am) not Full/Perfect (apūrṇaḥ... iti)». In other words (arthāt), (it is) the notion (manyatā): «I (aham) (am) not (na) Bhairava (bhairavaḥ... iti)». Āṇavamala (āṇava-malam) (is) the starting point (ārambhaḥ) of all the other limitations (pārimityānām anyeṣām sarveṣām) of nara (narasya). Āṇavamala has (āṇavamalasya... asti) two aspects (ākṛti-dvayam) called ignorance about the Self and intellectual ignorance (pauruṣa-bauddha-ajñāna-ākhyau). Ignorance about the Self (pauruṣa-ajñānam) (is) erroneously considering the Self to be the not Self consisting of body, vital energy, etc. (ātmati deha-prāṇa-ādi-ātmaka-anātma-abhimānaḥ) and (ca) intellectual ignorance (bauddha-ajñānam) (is) erroneously considering the not Self to be the Self (anātmati ātma-abhimānaḥ). This (etad) has been perfectly explained (sākalyena vyākhyātam) by glorious Kṣemarāja (kṣemarāja-pādaiḥ) in venerable Śivasūtravimarśinī (śrī-śiva-sūtra-vimarśinyām). According to illustrious Utpaladeva (śrīmat-utpaladeva-anusāreṇa) in venerable Īśvarapratyabhijñā 3.2.4 (śrī-īśvara-pratyabhijñāyām 3.2.4):
«This (idam) Āṇavamala (āṇavam malam) appears in two ways (dvidhā): (1) Like a state of knowledge (bodhasya) without freedom (svātantrya-hāniḥ), (or) even (api) (2) like a state devoid of knowledge (abodhatā) but endowed with freedom (svātantryasya). (Both facets) are due to a diminution (of awareness) in respect of one's own essential nature (sva-svarūpa-apahānitaḥ iti)».
Therefore (tasmāt), there is (syāt) also (api) a couple of states (avasthā-dvayam) of Āṇavamala (āṇava-malasya): (1) A state (avasthā) furnished with knowledge (bodha-sampannā) but (tu) devoid of freedom (svātantrya-vihīnā), (2) a state (avasthā) furnished with freedom (svātantrya-sampannā) but (tu) devoid of knowledge (bodha-vihīnā). And (ca) when there is knowledge (bodhe... sati), that is (arthāt), when you realize that you are Bhairava (bhairavatām āpnvati) but (tu) there is no freedom (svātantrya-abhāve), that is (arthāt), when you cannot move (tvayi calitum aśakte), then (tadā) that (sā) (is) the state (avasthā) of the knower (pramātuḥ) called (nāma) Vijñānākala (vijñāna-akalaḥ). Moreover (aparañca), in the opposite situation (viparīta-sthitau), that is (arthāt), when there is no knowledge (bodhe asati), namely (arthāt), when you do not realize that you are Bhairava (tvayi na bhairavatām āpnvati) but (tu) there is freedom (svātantrya-bhāve), that is to say (arthāt), when you can move (tvayi calitum śakte), that (sā) (is) the state (avasthā) of the knower (pramātuḥ) called (nāma) Sakala (sa-kalaḥ). And (ca) in the knower (pramātari) called Pralayākala (pralaya-akala-ākhye), there is (asti) a state devoid of knowledge (bodha-vihīna-avasthā) and (ca) there is (bhavati eva) also (api) freedom (svātantryam) as in the Sakala (sa-kala-vat), but (tu) here (atra) freedom (svātantryam) (is) latent (nigūḍham) since the Pralayākala is immersed in deep sleep (pralaya-akalasya suṣuptau nimagnatvāt). On this account (atas eva), there are no (na... staḥ) two (dve) Āṇavamala-s (āṇava-male) but rather (api tu) (there is) one Āṇavamala (eka-āṇava-malam) endowed with two aspects (ākṛti-dvaya-yutam). Thus (evam), Vijñānākala (vijñāna-akalaḥ), Pralayākala (pralaya-akalaḥ) and (ca... ca... ca) Sakala (sa-kalaḥ), all of them (te sarve), are under the sway of Āṇavamala (āṇava-mala-vaśāḥ). This is the meaning (iti arthaḥ iti)"||340||
किं प्रवृत्तावात्मति देहप्राणाद्यात्मकानात्माभिमानः पौरुषाज्ञानमित्यस्यार्थ इति साधको गुरुमपृच्छत्। गुरुः शीघ्रं प्रत्यवक् - आत्मन एकः सतोऽप्यात्मा बहुतामित इत्यस्य विषये कृतनिश्चयस्त्वमर्थात्त्वं पश्यसि द्वैतं यत्र केवलं सम्यगैक्यमस्ति। इदानीं विषयमिमं विषयानन्यानपि चोद्दिश्य वचन्नासिष्येऽहमिति॥३४१॥
Kiṁ pravṛttāvātmati dehaprāṇādyātmakānātmābhimānaḥ pauruṣājñānamityasyārtha iti sādhako gurumapṛcchat| Guruḥ śīghraṁ pratyavak - Ātmana ekaḥ sato'pyātmā bahutāmita ityasya viṣaye kṛtaniścayastvamarthāttvaṁ paśyasi dvaitaṁ yatra kevalaṁ samyagaikyamasti| Idānīṁ viṣayamimaṁ viṣayānanyānapi coddiśya vacannāsiṣye'hamiti||341||
The seeker (sādhakaḥ) asked (apṛcchat) the Guru (gurum): "In practice (pravṛttau), what (kim) does it mean that (asya arthaḥ) ignorance about the Self (pauruṣa-ajñānam) (is) erroneously considering the Self to be the not Self consisting of body, vital energy, etc. (ātmati deha-prāṇa-ādi-ātmaka-anātma-abhimānaḥ... iti)?". The Guru (guruḥ) promptly (śīghram) replied (pratyavak): "Althoug the Self is one (ātmanaḥ ekaḥ sataḥ api), you (tvam) are convinced (kṛtaniścayaḥ) that the Self became many (ātmā bahutām itaḥ iti asya viṣaye), that is to say (arthāt), you (tvam) see (paśyasi) duality (dvaitam) where (yatra) there is (asti) only (kevalam) full (samyak) Unity (aikyam). Now (idānīm), I will keep (āsiṣye aham) speaking (vacan) regarding (uddiśya) this (imam) topic (viṣayam) and (ca) also (api) (regarding) other (anyān) topics (viṣayān... iti)"||341||
अत एवैकत आत्माहमित्येतद्विषये कृतनिश्चयो विज्ञानाकलोऽर्थात्साक्षाद्भैरवोऽहमित्येतत्सोऽवगच्छति। स परन्त्वभ्युपगन्तुमशक्तो यदात्मा न कदाचित्किञ्चिदभवत्। तस्य स्थाने विज्ञानाकल उपलभते यद्भैरवो बहुतां यातस्तद्यथा यद्भैरवोऽनात्माभवत्। प्रस्तुतलाघवार्थं यथा सूक्ष्मताभिः सर्वाभिराभिः शिष्यबुद्धयो बहु दुःखं न प्राप्नुयुरहं प्रायो वदामि यत्पौरुषाज्ञानं वर्तते भैरवे तस्मिन्नेव नराभिमन्यमानेऽर्थान्नरोऽत्रानात्मैव। अन्यतो देहप्राणादयोऽहमिति कृतनिश्चयौ प्रलयाकलः सकलश्च। तेन किं विवक्षामि। यत्तथाहि तावसितुं निवर्तेते हतं शरीरं चेद्यदि वा प्राणश्चलितुं निवर्तते इत्यादि। सुखावगम्यमेतत्। प्रलयाकलसकलाख्यप्रमात्रोरुभयोः स्वस्वभावविषये न काचिद्बुद्धिरस्ति। अल्पग्रहेऽस्मिन्विश्वसङ्गीतेऽशेषेण तुच्छे मानुशाः प्रायश एवमर्थात्प्रलयाकलाश्च सकलाश्चेति॥३४२॥
Ata evaikata ātmāhamityetadviṣaye kṛtaniścayo vijñānākalo'rthātsākṣādbhairavo'hamityetatso'vagacchati| Sa parantvabhyupagantumaśakto yadātmā na kadācitkiñcidabhavat| Tasya sthāne vijñānākala upalabhate yadbhairavo bahutāṁ yātastadyathā yadbhairavo'nātmābhavat| Prastutalāghavārthaṁ yathā sūkṣmatābhiḥ sarvābhirābhiḥ śiṣyabuddhayo bahu duḥkhaṁ na prāpnuyurahaṁ prāyo vadāmi yatpauruṣājñānaṁ vartate bhairave tasminneva narābhimanyamāne'rthānnaro'trānātmaiva| Anyato dehaprāṇādayo'hamiti kṛtaniścayau pralayākalaḥ sakalaśca| Tena kiṁ vivakṣāmi| Yattathāhi tāvasituṁ nivartete hataṁ śarīraṁ cedyadi vā prāṇaścalituṁ nivartate ityādi| Sukhāvagamyametat| Pralayākalasakalākhyapramātrorubhayoḥ svasvabhāvaviṣaye na kācidbuddhirasti| Alpagrahe'sminviśvasaṅgīte'śeṣeṇa tucche mānuśāḥ prāyaśa evamarthātpralayākalāśca sakalāśceti||342||
"Therefore (atas eva), on the one hand (ekatas), the Vijñānākala (vijñāna-akalaḥ) (is) convinced (kṛtaniścayaḥ) with regard to this (etad-viṣaye): «I (aham) (am) the Self (ātmā... iti)», that is to say (arthāt), he (saḥ) realizes (avagacchati) this (etad): «I (aham) (am) Bhairava (bhairavaḥ) in person (sākṣāt... iti)». He (saḥ), however (parantu), cannot (aśakta) admit/accept (abhyupagantum) that (yad) the Self (ātmā) never became anything (na kadācid kiñcid abhavat). Instead (tasya sthāne), the Vijñānākala (vijñāna-akalaḥ) perceives (upalabhate) that (yad) Bhairava (bhairavaḥ) became many (bahutām yātaḥ), namely (tad-yathā), that (yad) Bhairava (bhairavaḥ) became (abhavat) the not Self (an-ātmā). To simplify the subject under discussion (prastuta-lāghava-artham), for the intellects of the disciples (yathā... śiṣya-buddhayaḥ) not to suffer very much (bahu duḥkham na prāpnuyuḥ) with all these subtleties (sūkṣmatābhiḥ sarvābhiḥ ābhiḥ), I (aham) usually (prāyas) say (vadāmi) that (yad) ignorance about the Self (pauruṣa-ajñānam) takes place (vartate) when Bhairava erroneously thinks that He is nara (bhairave tasmin eva nara-abhimanyamāne), that is (arthāt), nara (naraḥ) (is) here (atra) the not Self (an-ātmā eva). On the other hand (anyatas), the Pralayākala (pralaya-akalaḥ) and (ca) the Sakala (sakalaḥ) are convinced (kṛtaniścayau) that (iti) «I (aham) (am) body, vital energy, etc. (deha-prāṇa-ādayaḥ)». What (kim) do I mean (vivakṣāmi) by that (tena)? That (yad), for example (tathā hi), they both (tau) stop (nivartete) existing (asitum) if (ced) the body dies (hatam śarīram) or (vā) if (yadi) the breath (prāṇaḥ) ceases (nivartate) moving (calitum), etc. (iti-ādi). This (etad) is easy to understand (sukha-avagamyam). The two knowers called Pralayākala and Sakala have no idea (pralaya-akala-sa-kala-ākhya-pramātroḥ ubhayoḥ... na kācid buddhiḥ asti) about their own essential nature (sva-svabhāva-viṣaye). On this little planet (alpa-grahe asmin) which is totally insignificant (aśeṣeṇa tucche) in the universal concert (viśva-saṅgīte), the human beings (mānuśāḥ) (are) mostly (prāyaśas) so (evam), that is (arthāt), Pralayākala-s (pralaya-akalāḥ) and (ca) Sakala-s (sa-kalāḥ)"||342||
त्रिके शिष्यस्य प्रयत्नानामन्तिमभूमिर्विज्ञानाकलदशेति कथ्यते। पर्यन्तादस्मात्परं प्रयत्नद्वारेण प्रगन्तुं सोऽशक्तः। एवमितः सर्वं भैरवानुग्रहेण सर्वथा नियन्त्रितम्। अनुग्रहेऽस्मिञ्छिष्यं प्रकाशराज्यं प्रवेशयति स प्रथमं सद्विद्यानामकपञ्चमतत्त्वे मन्त्रावस्थां प्रविशति। यदा शिष्यो मन्त्रो भवति स परप्रमातुः प्रमेयस्य च मध्येऽर्थाद्भैरवस्य भैरव्याख्यस्वशक्तिविस्तारात्मविश्वस्य च मध्य ऐक्यमुपलभते। मन्त्रावस्था च दिव्या न तु भौतिका। अत एव सा परमेश्वरस्य विभवसङ्कीर्णा। मन्त्रावस्थायाः शिष्यो महायोगिभूतो भैरवप्रसादेनेश्वरसदाशिवाख्योच्चतत्त्व आरोहति। ईश्वरो नाम चतुर्थतत्त्वं प्राप्य महायोगी मन्त्रेश्वरावस्थायां स्थितः सदाशिवो नाम तृतीयतत्त्वं प्राप्य च महायोगी मन्त्रमहेश्वरावस्थां प्राप्नोति। तथाहि च मन्त्रमहेश्वरावस्थायां दृढं स्थितो महायोगी सर्वभूतानामनुग्रहप्रभवो भूत्वा विश्वं मम देहमित्येतदनुभवति। तस्य परमतत्त्वं प्रति मार्गः परन्तु नाद्य यावत्समाप्तो महायोगिनोऽन्ते भैरवभैरवीमयपरभैरवावस्थाप्रवेशत्वात्। इयं महेश्वरस्य स्वातन्त्र्यस्य प्राप्तिरियं श्रीत्रिकानुसारेण मुक्तिरित्युच्यत इति॥३४३॥
Trike śiṣyasya prayatnānāmantimabhūmirvijñānākaladaśeti kathyate| Paryantādasmātparaṁ prayatnadvāreṇa pragantuṁ so'śaktaḥ| Evamitaḥ sarvaṁ bhairavānugraheṇa sarvathā niyantritam| Anugrahe'smiñchiṣyaṁ prakāśarājyaṁ praveśayati sa prathamaṁ sadvidyānāmakapañcamatattve mantrāvasthāṁ praviśati| Yadā śiṣyo mantro bhavati sa parapramātuḥ prameyasya ca madhye'rthādbhairavasya bhairavyākhyasvaśaktivistārātmaviśvasya ca madhya aikyamupalabhate| Mantrāvasthā ca divyā na tu bhautikā| Ata eva sā parameśvarasya vibhavasaṅkīrṇā| Mantrāvasthāyāḥ śiṣyo mahāyogibhūto bhairavaprasādeneśvarasadāśivākhyoccatattva ārohati| Īśvaro nāma caturthatattvaṁ prāpya mahāyogī mantreśvarāvasthāyāṁ sthitaḥ sadāśivo nāma tṛtīyatattvaṁ prāpya ca mahāyogī mantramaheśvarāvasthāṁ prāpnoti| Tathāhi ca mantramaheśvarāvasthāyāṁ dṛḍhaṁ sthito mahāyogī sarvabhūtānāmanugrahaprabhavo bhūtvā viśvaṁ mama dehamityetadanubhavati| Tasya paramatattvaṁ prati mārgaḥ parantu nādya yāvatsamāpto mahāyogino'nte bhairavabhairavīmayaparabhairavāvasthāpraveśatvāt| Iyaṁ maheśvarasya svātantryasya prāptiriyaṁ śrītrikānusāreṇa muktirityucyata iti||343||
"In Trika (trike), the final stage (antima-bhūmiḥ) for the efforts (prayatnānām) of the disciple (śiṣyasya) is said to be (kathyate) «the state of Vijñānākala (vijñāna-akala-daśā iti)». Beyond (param) this point (paryantāt asmāt), he (saḥ) cannot (aśaktaḥ) advance (pragantum) by means of efforts (prayatna-dvāreṇa). Thus (evam), from now on (itas), everything (sarvam) is entirely controlled (sarvathā niyantritam) by the Grace of Bhairava (bhairava-anugraheṇa). When this Grace allows the disciple to enter into the Kingdom of Light (anugrahe asmin śiṣyam prakāśa-rājyam praveśayati), he (saḥ) firstly (prathamam) enters (praviśati) into the Mantra state (mantra-avasthām) in the fifth category called Sadvidyā (sadvidyā-nāmaka-pañcama-tattve). When (yadā) the disciple (śiṣyaḥ) becomes (bhavati) a Mantra (mantraḥ), he (saḥ) perceives (upalabhate) unity (aikyam) between (madhye) Supreme Subject (para-pramātuḥ) and (ca) object (prameyasya), that is (arthāt), between (madhye) Bhairava (bhairavasya) and (ca) the universe which is an expansion of His Śakti or Power called Bhairavī (bhairavī-ākhya-sva-śakti-vistāra-ātma-viśvasya). And (ca) the Mantra state (mantra-avasthā) is a divine one (divyā) and not (na tu) a material one (bhautikā). On this account (atas eva), it --i.e. the Mantra state-- (sā) is full of the Glory (vibhava-saṅkīrṇā) of the Supreme Lord (parama-īśvarasya). From the Mantra state (mantra-avasthāyāḥ), the disciple (śiṣyaḥ) who has become a Great Yogī (mahā-yogi-bhūtaḥ) ascends (ārohati), through the Favor of Bhairava (bhairava-prasādena), into the two higher categories called Īśvara and Sadāśiva (īśvara-sadāśiva-ākhya-ucca-tattve). After attaining (prāpya) the fourth category (caturtha-tattvam) known as Īśvara (īśvaraḥ nāma), the Great Yogī (mahā-yogī) positions himself (sthitaḥ) in the Mantreśvara state (mantra-īśvara-avasthāyām), and (ca) after attaining (prāpya) the third category (tṛtīya-tattvam) known as Sadāśiva (sadāśivaḥ nāma), the Great Yogī (mahā-yogī) achieves (prāpnoti) the Mantramaheśvara state (mantra-mahā-īśvara-avasthām). And (ca), for example (tathā hi), firmly (dṛḍham) established (sthitaḥ) in the Mantramaheśvara state (mantra-mahā-īśvara-avasthāyām), the Great Yogī (mahā-yogī), having become (bhūtvā) a Source of Grace (anugraha-prabhavaḥ) for all the living beings (sarva-bhūtānām), experiences (anubhavati) this (etad): «The universe (viśvam) (is) My (mama) Body (deham iti)». Nonetheless (parantu), his (tasya) journey (mārgaḥ) toward the Supreme Truth (parama-tattvam prati) is not yet finished (na adya yāvat samāptaḥ), because the Great Yogī finally enters into the State of Parabhairava who consists of Bhairava and Bhairavī (mahā-yoginaḥ ante bhairava-bhairavī-maya-para-bhairava-avasthā-praveśatvāt). This (iyam) (is) the attainment (prāptiḥ) of the Absolute Freedom (svātantryasya) of the Great Lord (mahā-īśvarasya), this (iyam), according to venerable Trika (śrī-trika-anusāreṇa), is said to be (ucyate) «Liberation» (muktiḥ iti... iti)"||343||
दुर्दैवादाणवमलादृते मायीयमलं च कार्ममलं चेति मले द्वेऽन्ये भवतः
योनिवर्गः कलाशरीरम्॥१.३॥
इति शिवसूत्रेषु १.३। भैरवो मले ते परमगहनं वर्णयति। योनिर्माया वर्गश्च कलाख्यसप्तमतत्त्वात्पृथिव्याख्यषट्त्रिंशतत्त्वपर्यन्तं तत्त्वानि सर्वाणि। तद्वर्गगृहीतरूपं मायीयमलम्। तच्च यस्य कलाशरीरं कार्ममलम्। तत्सूत्रविषये विमर्शिनीनामकस्ववृत्तौ क्षेमराजः प्रख्यातो बन्धशब्दः पूर्वसूत्रागत इति निर्दिशति। एवं मायेयमक्रमेण वा क्रमेण वा भौतिकविश्वस्य कारणम्। सङ्क्षेपेण सैव द्वैतप्रसारेऽस्मिन्सर्वस्मिन्स्पष्टहेतुः। अस्यास्तत्त्वेषु तेषु निवसन्ति भुवनान्युद्भवन्ति। भुनवेषु तेष्वन्तश्चास्या अपि भूतानि सर्वाण्युत्पद्यन्ते। अपरञ्च कार्ममलं कर्मसत्कात्रपेक्षयाज्ञानं जनयतीति॥३४४॥
Durdaivādāṇavamalādṛte māyīyamalaṁ ca kārmamalaṁ ceti male dve'nye bhavataḥ
Yonivargaḥ kalāśarīram||1.3||
iti śivasūtreṣu 1.3| Bhairavo male te paramagahanaṁ varṇayati| Yonirmāyā vargaśca kalākhyasaptamatattvātpṛthivyākhyaṣaṭtriṁśatattvaparyantaṁ tattvāni sarvāṇi| Tadvargagṛhītarūpaṁ māyīyamalam| Tacca yasya kalāśarīraṁ kārmamalam| Tatsūtraviṣaye vimarśinīnāmakasvavṛttau kṣemarājaḥ prakhyāto bandhaśabdaḥ pūrvasūtrāgata iti nirdiśati| Evaṁ māyeyamakrameṇa vā krameṇa vā bhautikaviśvasya kāraṇam| Saṅkṣepeṇa saiva dvaitaprasāre'sminsarvasminspaṣṭahetuḥ| Asyāstattveṣu teṣu nivasanti bhuvanānyudbhavanti| Bhunaveṣu teṣvantaścāsyā api bhūtāni sarvāṇyutpadyante| Aparañca kārmamalaṁ karmasatkātrapekṣayājñānaṁ janayatīti||344||
"Unfortunately (durdaivāt), apart from (ṛte) Āṇavamala (āṇava-malāt), there are (bhavataḥ) other (anye) two (dve) mala-s (male): «Māyīyamala (māyīya-malam) and (ca... ca) Kārmamala (kārma-malam... iti)». In Śivasūtra-s I.3 (śivasūtreṣu 1.3):
«The source (and her) progeny (yoni-vargaḥ), (along with) that whose form is activity (kalā-śarīram iti) (are also bondage)||1.3||»,
Bhairava (bhairavaḥ) describes (varṇayati) those (te) two mala-s (male) very mysteriously (parama-gahanam). The source (yoniḥ) (is) Māyā (māyā), and (ca) the progeny (vargaḥ) (is) all (sarvāṇi) the categories (tattvāni) from the seventh category called Kalā (kalā-ākhya-saptama-tattvāt) down to the thirty-sixth category called Pṛthivī (pṛthivī-ākhya-ṣaṭtriṁśa-tattva-paryantam). The form assumed by that progeny (tad-varga-gṛhīta-rūpam) (is) Māyīyamala (māyīya-malam). And (ca) that (tad) whose (yasya) form or body is activity (kalā-śarīram) (is) Kārmamala (kārma-malam). In his commentary called Vimarśinī (vimarśinī-nāmaka-sva-vṛttau) about that aphorism (tad-sūtra-viṣaye), renowned (prakhyātaḥ) Kṣemarāja (kṣemarājaḥ) indicates (nirdiśati) that (iti) the word 'bandha' or 'bondage' (bandha-śabdaḥ) comes from the previous aphorism (pūrva-sūtra-āgataḥ). Thus (evam), this (iyam) Māyā (māyā) (is), directly --without succession-- (akrameṇa) or (vā... vā) in succession (krameṇa), the cause (kāraṇam) of the material universe (bhautika-viśvasya). In a nutshell (saṅkṣepeṇa), she herself --viz. Māyā-- (sā eva) (is) the obvious cause (spaṣṭa-hetuḥ) of all this spreading of duality (dvaita-prasāre asmin sarvasmin). From her (asyāḥ) do emerge (udbhavanti) the worlds (bhuvanāni) which dwell (nivasanti) in those categories (tattveṣu teṣu). And (ca) inside (antar) those worlds (bhunaveṣu teṣu), from her (asyāḥ) too (api), do arise (utpadyante) all of the living beings (bhūtāni sarvāṇi). Moreover (aparañca), Kārmamala (kārma-malam) generates (janayati) ignorance (ajñānam) regarding the true doer of the actions (karma-sat-kātṛ-apekṣayā... iti)"||344||
किं मायीयकार्माख्ये मले प्रयत्नेनाभिभवितुं शक्येत इति साधकोऽधुना गुरुमेतदपिप्रच्छिषत्। गुरुः प्रत्यवक् - आं तत्करणीयं कर्तुं सुदुर्लभं तु। मायीयमलराज्यस्य नाशार्थं त्वन्मनसि सर्वदा सर्वस्यैकतां त्वया स्मर्तव्यम्। मायीयमलेन कृतद्वैतनित्यप्रसाराभिभवितुं वृत्त्यानया पर्याप्तं बलवत्या भवितव्यम्। कार्ममलं चातितर्तुं प्रत्येकं कर्मणि त्वयान्ते सम्यगेतेनावगन्तव्यं यद्वास्तविककर्ता न कश्चिन्नरोऽपि तु शक्तिर्भैरवीनामकापि भैरवैकतायुक्ता। अत एव मलयोरनयोरतिक्रमणार्थं त्वयात्युन्नतयोगिना भवितव्यम्। सामान्यतस्तु मले ते भैरवस्य करुणाद्वारेणाभिभूते। कार्ममलं च जन्मनि सुखदुःखानुभवे च कारणमपि। अपरञ्च कार्ममलं मनोभावान्नियच्छति। तथाहीदानीं त्वं भक्तोऽसि पञ्चदशभ्यः सार्धपलद्वयादनन्तरं तु त्वं राक्षसोऽसि पञ्चदशभ्योऽन्येभ्यः सार्धपलद्वयादनन्तरं च त्वमीश्वरदूतोऽसि पर्यन्ते च पञ्चदशभ्योऽन्येभ्यः सार्धपलद्वयात्परं पूर्वं त्वन्मनसि स्थितं तत्सर्वं विस्मृतस्त्वं भवसि। एवं कार्ममलं वञ्चयितुमुपायोऽन्यः स्वमनोभावानां नियन्त्रणसमन्वितः। तत्सर्वं परन्तु स्पष्टमतिदुष्करम्। तस्माद्भूयिष्ठं कार्ममलं परभैरवानुग्रहेणातिक्रान्तम्। वाढमनेनालमिति॥३४५॥
Kiṁ māyīyakārmākhye male prayatnenābhibhavituṁ śakyeta iti sādhako'dhunā gurumetadapipracchiṣat| Guruḥ pratyavak - Āṁ tatkaraṇīyaṁ kartuṁ sudurlabhaṁ tu| Māyīyamalarājyasya nāśārthaṁ tvanmanasi sarvadā sarvasyaikatāṁ tvayā smartavyam| Māyīyamalena kṛtadvaitanityaprasārābhibhavituṁ vṛttyānayā paryāptaṁ balavatyā bhavitavyam| Kārmamalaṁ cātitartuṁ pratyekaṁ karmaṇi tvayānte samyagetenāvagantavyaṁ yadvāstavikakartā na kaścinnaro'pi tu śaktirbhairavīnāmakāpi bhairavaikatāyuktā| Ata eva malayoranayoratikramaṇārthaṁ tvayātyunnatayoginā bhavitavyam| Sāmānyatastu male te bhairavasya karuṇādvāreṇābhibhūte| Kārmamalaṁ ca janmani sukhaduḥkhānubhave ca kāraṇamapi| Aparañca kārmamalaṁ manobhāvānniyacchati| Tathāhīdānīṁ tvaṁ bhakto'si pañcadaśabhyaḥ sārdhapaladvayādanantaraṁ tu tvaṁ rākṣaso'si pañcadaśabhyo'nyebhyaḥ sārdhapaladvayādanantaraṁ ca tvamīśvaradūto'si paryante ca pañcadaśabhyo'nyebhyaḥ sārdhapaladvayātparaṁ pūrvaṁ tvanmanasi sthitaṁ tatsarvaṁ vismṛtastvaṁ bhavasi| Evaṁ kārmamalaṁ vañcayitumupāyo'nyaḥ svamanobhāvānāṁ niyantraṇasamanvitaḥ| Tatsarvaṁ parantu spaṣṭamatiduṣkaram| Tasmādbhūyiṣṭhaṁ kārmamalaṁ parabhairavānugraheṇātikrāntam| Vāḍhamanenālamiti||345||
Now (adhunā) the seeker (sādhakaḥ) wanted to ask (apipracchiṣat) the Guru (gurum) about this (etad): "Can the two mala-s called Māyīya and Kārma (kim māyīya-kārma-ākhye male... śakyete) be overcome (abhibhavitum) by effort (prayatnena... iti)?". The Guru (guruḥ) replied (pratyavak): "Yes! (ām) That (tad) is possible to be done (karaṇīyam), but (tu) it is incredibly difficult to carry out (kartum su-durlabham). In order to destroy (nāśa-artham) the kingdom of Māyīyamala (māyīya-mala-rājyasya), you must remember always in your mind (tvat-manasi sarvadā... tvayā smartavyam) the unity (ekatām) of all (sarvasya). This attitude must be strong enough (vṛttyā anayā paryāptam balavatyā bhavitavyam) to vanquish the constant spreading of duality performed (kṛta-dvaita-nitya-prasāra-abhibhavitum) by Māyīyamala (māyīya-malena). And (ca) in order to transcend (atitartum) Kārmamala (kārma-malam), in every action (pratyekam karmaṇi), you must finally and completely understand this (tvayā ante samyak etena avagantavyam): That (yad) the true doer (vāstavika-kartā) is no nara (na kaścid naraḥ) but rather (api tu) Śakti (śaktiḥ) —also (api) called Bhairavī (bhairavī-nāmakā)— who is one with Bhairava (bhairava-ekatā-yuktā). On this account (atas eva), to overcome (atikramaṇa-artham) these two mala-s (malayoḥ anayoḥ), you must be a very elevated Yogī (tvayā ati-unnata-yoginā bhavitavyam). But (tu) in general (sāmānyatas), those two mala-s (male te) are overcome (abhibhūte) by means of the Compassion (karuṇā-dvāreṇa) of Bhairava (bhairavasya). And (ca) Kārmamala (kārma-malam) (is) also (api) the cause (kāraṇam) of birth (janmani) and (ca) of the experience of pleasure and pain (sukha-duḥkha-anubhave). Moreover (aparañca), Kārmamala (kārma-malam) controls (niyacchati) the moods (manas-bhāvān). For example (tathā hi): Now (idānīm) you (tvam) are (asi) a devotee (bhaktaḥ), but (tu) immediately after (anantaram) fifteen minutes --lit. fifteen times 2.5 pala-s, where 2.5 pala-s equals 1 minute-- (pañcadaśabhyaḥ sārdha-pala-dvayāt) you (tvam) are (asi) a demon (rākṣasaḥ), and (ca) immediately after (anantaram) other fifteen minutes (pañcadaśabhyaḥ anyebhyaḥ sārdha-pala-dvayāt) you (tvam) are (asi) an angel --lit. a messenger of the Lord-- (īśvara-dūtaḥ), and (ca) at the end (paryante), after (param) other fifteen minutes (pañcadaśabhyaḥ anyebhyaḥ sārdha-pala-dvayāt) you (tvam) forget --lit. you become forgetful of-- (vismṛtaḥ... bhavasi) all (sarvam) that (tad) which was (sthitam) in your mind (tvat-manasi) before (pūrvam). Thus (evam), another (anyaḥ) way (upāyaḥ) to cheat (vañcayitum) Kārmamala (kārma-malam) is connected with the control (niyantraṇa-samanvitaḥ) of one's own moods (sva-manas-bhāvānām). However (parantu), all (sarvam) that (tad) (is) obviously (spaṣṭam) very difficult to do (ati-duṣkaram). Therefore (tasmāt), for the most part (bhūyiṣṭham), Kārmamala (kārma-malam) is overcome (atikrāntam) by the Grace of the Supreme Bhairava (para-bhairava-anugraheṇa). Very well! (vāḍham), enough (alam) of this (anena... iti)"||345||
The five Main Powers of the Lord
शिव एव नाक्रियो हि पुरोक्तवदपि त्वहन्तात्मशक्तियुक्तः।
सः श्रीमत्पञ्चशक्तियुतः समासत एष च सुप्रभभगवान्॥९॥
इति त्रिकमुख्यमतेषु नवमश्लोकोऽयमिति॥३४६॥
Śiva eva nākriyo hi puroktavadapi tvahantātmaśaktiyuktaḥ|
Saḥ śrīmatpañcaśaktiyutaḥ samāsata eṣa ca suprabhabhagavān||9||
iti trikamukhyamateṣu navamaśloko'yamiti||346||
"This (ayam) (is) the ninth stanza (navama-ślokaḥ) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu):
«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... iti... iti)||9||»"||346||
भैरवस्य शक्तिर्भैरवीनामकापि तस्याहमस्मीत्यर्थात्तस्याहंविमर्शः। भैरवः शाश्वतं भैरवीयुतः। शक्तिरेषा बहुरूपा भवति तथाहि ये त्वया सम्बद्धो जनः सर्वस्ते शक्तेरस्या नानारूपाणि यानि च ग्राह्याणि सर्वाणि त्वां परितस्तान्यपि शक्तेरस्या नानारूपाणि। तव शक्तेर्हृदयं त्वय्यहमस्मीत्यस्ति। सर्वजनो ग्राह्याणि सर्वाणि च त्वां परित्यक्तुं शक्नुयुः शक्तिहृदयं परन्तु न कदाचित्तत्कर्तुं शक्तं यतस्त्वं सारतः परभैरवः। परभैरवोऽयं सर्वस्मिञ्जीवितोऽमरः। यदा त्वं तदवगच्छसि तदा त्वं तद्वदमरोऽपि भवसि यतस्त्वं सर्वदा सोऽस्येव न तु नर इति॥३४७॥
Bhairavasya śaktirbhairavīnāmakāpi tasyāhamasmītyarthāttasyāhaṁvimarśaḥ| Bhairavaḥ śāśvataṁ bhairavīyutaḥ| Śaktireṣā bahurūpā bhavati tathāhi ye tvayā sambaddho janaḥ sarvaste śakterasyā nānārūpāṇi yāni ca grāhyāṇi sarvāṇi tvāṁ paritastānyapi śakterasyā nānārūpāṇi| Tava śakterhṛdayaṁ tvayyahamasmītyasti| Sarvajano grāhyāṇi sarvāṇi ca tvāṁ parityaktuṁ śaknuyuḥ śaktihṛdayaṁ parantu na kadācittatkartuṁ śaktaṁ yatastvaṁ sārataḥ parabhairavaḥ| Parabhairavo'yaṁ sarvasmiñjīvito'maraḥ| Yadā tvaṁ tadavagacchasi tadā tvaṁ tadvadamaro'pi bhavasi yatastvaṁ sarvadā so'syeva na tu nara iti||347||
"The Śakti (śaktiḥ) —also (api) called Bhairavī (bhairavī-nāmakā)— of Bhairava (bhairavasya) (is) His (tasya) 'I (aham) Am (asmi iti)', that is (arthāt), His (tasya) I-consciousness (aham-vimarśa). Bhairava (bhairavaḥ) is eternally endowed with Bhairavī (śāśvatam bhairavī-yutaḥ). This (eṣā) Śakti (śaktiḥ) becomes (bhavati) multiform or manifold (bahu-rūpā). For example (tathā hi): All (sarvaḥ) the people (janaḥ) who (ye... te) is connected (sambaddhaḥ) with you (tvayā) (are) various forms (nānā-rūpāṇi) of this Śakti (śakteḥ asyāḥ), and (ca) even (api) all (sarvāṇi) the objects (grāhyāṇi) that (yāni... tāni) (are) around you (tvām paritas) (are) various forms (nānā-rūpāṇi) of this Śakti (śakteḥ asyāḥ). The Nucleus (hṛdayam) of Your Śakti (tava śakteḥ) is (asti) 'I (aham) Am (asmi iti)' in You (tvayi). All the people (sarva-janaḥ) and (ca) all (sarvāṇi) the objects (grāhyāṇi) might (śaknuyuḥ) abandon (parityaktum) you (tvām), but (parantu) the Nucleus of Śakti (śakti-hṛdayam) can never do that (na kadācid tad kartum śaktam) because (yatas) You (tvam) (are) essentially (sāratas) the Supreme Bhairava (para-bhairavaḥ). This (ayam) Supreme Bhairava (para-bhairavaḥ), who is the Life (jīvitaḥ) in all (sarvasmin), (is) Immortal (amaraḥ). When (yadā) you (tvam) realize (avagacchasi) that (tad), then (tadā) You (tvam) also (api) become (bhavasi) Immortal (amaraḥ) like Him (tad-vat) since (yatas) You (tvam) are (asi) always (sarvadā) Him (saḥ... eva) and not (na tu) nara --i.e. the limited individual-- (naraḥ iti)"||347||
यथा मया पूर्वमुक्तं शक्तिर्बहुरूपा। आदौ सा पञ्चमुख्यशक्तयो भवति तद्यथा चिच्छक्तिरानन्दशक्तिरिच्छाशक्तिर्ज्ञानशक्तिः क्रियाशक्तिश्च। प्रथमपञ्चतत्त्वेषु निवसतीनां पञ्चमुख्यशक्तीनां तासां विषये त्वया केनचिदवगन्तव्यं पञ्चतत्त्वानीमानि पञ्चशक्तिसहितानि महेश्वरस्य मनसिजविश्वं स्युः। मायाख्यषष्ठतत्त्वादिपृथिव्याख्यषट्त्रिंशतत्त्वान्तभौतिकविश्वमिवेदं नैव स्यात्। एवं भैरवस्य पञ्चमुख्यशक्तिविस्तारमात्रं मनसिजविश्वम्। श्रीषट्त्रिंशत्तत्त्वसन्दोहे श्लोकचतुष्टयेन पञ्चतत्त्वानीमान्यमृतानन्दनाथमुनिना वर्णितानि
यदयमनुत्तरमूर्तिर्निजेच्छयाखिलमिदं जगत्स्रष्टुम्।
पस्पन्दे स स्पन्दः प्रथमः शिवतत्त्वमुच्यते तज्ज्ञैः॥१॥
इति प्रथमश्लोकेऽस्मिनमृतानन्दनाथपादैः परभैरवोऽनुत्तरमूर्तिरित्यभिधीयते। परभैरवेच्छया विश्वं प्रभवति। प्रथमं स प्रकाशात्मकप्रथमतत्त्वात्मकभैरवरूपेण स्पन्दितवाञ्छ्लोकस्यास्य विषये श्रीराजानकानन्दविरचितवृत्तेरन्तिमांशमुदाहरिष्याम्यधुनाहम्
अनुत्तरमूर्तेर्भगवतः परमेश्वरस्य प्रकाशघनस्वात्मैकात्म्येनावस्थितं विश्वं सिसृक्षोर्दर्पणनगरवत्स्वेच्छयैव स्वात्मन्याद्या प्रोन्मिमीलयिषावस्था शिवतत्त्वव्यपदेश्या पञ्चशक्तिनिर्भरत्वात्स्वातन्त्र्याच्चिदादिप्राधान्येन क्रमशः शुद्धाध्वनि तत्त्वसृष्ट्यवभासनं मायाविद्यादेः संवित्प्रकाशघनपरमशिवाद्व्यतिरेकानतिरेकविकल्पैरुपहतत्वात्स्वातन्त्र्यमेव केवलं विश्वोत्पत्तिसंहरणादौ मूर्धाभिषिक्तम् - तत्तदनन्तशक्तिनिचयानां क्रोडीकारित्वाद्वक्ष्यमाणेऽपि तत्तद्रूपोपग्रहणे स्वातन्त्र्यामुक्तत्वान्न प्राच्यस्वभावापायः॥१॥
इतीत्थमिदानीं तस्य सर्वस्य विस्तारेण व्याख्याने व्यासक्तो भविष्यामीति॥३४८॥
Yathā mayā pūrvamuktaṁ śaktirbahurūpā| Ādau sā pañcamukhyaśaktayo bhavati tadyathā cicchaktirānandaśaktiricchāśaktirjñānaśaktiḥ kriyāśaktiśca| Prathamapañcatattveṣu nivasatīnāṁ pañcamukhyaśaktīnāṁ tāsāṁ viṣaye tvayā kenacidavagantavyaṁ pañcatattvānīmāni pañcaśaktisahitāni maheśvarasya manasijaviśvaṁ syuḥ| Māyākhyaṣaṣṭhatattvādipṛthivyākhyaṣaṭtriṁśatattvāntabhautikaviśvamivedaṁ naiva syāt| Evaṁ bhairavasya pañcamukhyaśaktivistāramātraṁ manasijaviśvam| Śrīṣaṭtriṁśattattvasandohe ślokacatuṣṭayena pañcatattvānīmānyamṛtānandanāthamuninā varṇitāni
Yadayamanuttaramūrtirnijecchayākhilamidaṁ jagatsraṣṭum|
Paspande sa spandaḥ prathamaḥ śivatattvamucyate tajjñaiḥ||1||
iti prathamaśloke'sminamṛtānandanāthapādaiḥ parabhairavo'nuttaramūrtirityabhidhīyate| Parabhairavecchayā viśvaṁ prabhavati| Prathamaṁ sa prakāśātmakaprathamatattvātmakabhairavarūpeṇa spanditavāñchlokasyāsya viṣaye śrīrājānakānandaviracitavṛtterantimāṁśamudāhariṣyāmyadhunāham
Anuttaramūrterbhagavataḥ parameśvarasya prakāśaghanasvātmaikātmyenāvasthitaṁ viśvaṁ sisṛkṣordarpaṇanagaravatsvecchayaiva svātmanyādyā pronmimīlayiṣāvasthā śivatattvavyapadeśyā pañcaśaktinirbharatvātsvātantryāccidādiprādhānyena kramaśaḥ śuddhādhvani tattvasṛṣṭyavabhāsanaṁ māyāvidyādeḥ saṁvitprakāśaghanaparamaśivādvyatirekānatirekavikalpairupahatatvātsvātantryameva kevalaṁ viśvotpattisaṁharaṇādau mūrdhābhiṣiktam - Tattadanantaśaktinicayānāṁ kroḍīkāritvādvakṣyamāṇe'pi tattadrūpopagrahaṇe svātantryāmuktatvānna prācyasvabhāvāpāyaḥ||1||
itītthamidānīṁ tasya sarvasya vistāreṇa vyākhyāne vyāsakto bhaviṣyāmīti||348||
"As (yathā) I said (mayā... uktam) before (pūrvam), Śakti (śaktiḥ) (is) multiform (bahu-rūpā). At first (ādau), She (sā) becomes (bhavati) the five Main Powers (pañca-mukhya-śaktayaḥ), namely (tad-yathā), Power of Consciousness (cit-śaktiḥ), Power of Bliss (ānanda-śaktiḥ), Power of Will (icchā-śaktiḥ), Power of Knowledge (jñāna-śaktiḥ) and (ca) Power of Action (kriyā-śaktiḥ). You must understand something (tvayā kenacid avagantavyam) with regard to (viṣaye) those (tāsāṁ) five Main Powers (pañca-mukhya-śaktīnām) which reside (nivasatīnām) in the first five categories (prathama-pañca-tattveṣu): These (imāni) five categories (pañca-tattvāni), along with the five Powers (pañca-śakti-sahitāni), are (syuḥ) the ideal universe (manasija-viśvam) of the Great Lord (mahā-īśvarasya). This (idam) is not at all (na eva syāt) like (iva) the material universe which starts with the sixth category called Māyā and ends in the thirty-sixth category called Pṛthivī (māyā-ākhya-ṣaṣṭha-tattva-ādi-pṛthivī-ākhya-ṣaṭtriṁśa-tattva-anta-bhautika-viśvam). Thus (evam), the ideal universe (manasija-viśvam) is only an expansion of the five Main Powers (pañca-mukhya-śakti-vistāra-mātram) of Bhairava (bhairavasya). In venerable Ṣaṭtriṁśattattvasandoha (śrī-ṣaṭtriṁśattattvasandohe), these (imāni) five categories (pañca-tattvāni) are described (varṇitāni) by the sage Amṛtānandanātha (amṛtānandanātha-muninā) in four stanzas (śloka-catuṣṭayena):
«This very (yad ayam) Anuttaramūrti --lit. That whose form is the Highest Reality-- (anuttara-mūrtiḥ), according to His own Desire (nija-icchayā) to manifest (sraṣṭum) this (idam) entire (akhilam) world (jagat), vibrated (paspande). That (saḥ) first (prathamaḥ) Vibration (spandaḥ) is said to be (ucyate) the Śiva-tattva --lit. the category called Śiva-- (śiva-tattvam) by the ones who know that (Anuttaramūrti) (tad-jñaiḥ iti)||1||».
In this first stanza (prathama-śloke asmin), Parabhairava (para-bhairavaḥ) is called (abhidhīyate) 'Anuttaramūrti --viz. That whose form is the Highest Reality--' (anuttara-mūrtiḥ iti) by eminent Amṛtānandanātha (amṛtānandanātha-pādaiḥ). The universe (viśvam) appears (prabhavati) due to the Will of Parabhairava (para-bhairava-icchayā). Firstly (prathamam), He (saḥ) vibrated (spanditavān) in the form of Bhairava who is the first category which is Light (prakāśa-ātmaka-prathama-tattva-ātmaka-bhairava-rūpeṇa). Now (adhunā) I will quote (udāhariṣyāmi... aham) the last portion (antima-aṁśam) of the commentary written by venerable Rājānakānanda (śrī-rājānakānanda-viracita-vṛtteḥ) about this stanza (ślokasya asya viṣaye):
«The universe (viśvam), (arisen) from the One who desires to manifest (it) (sisṛkṣoḥ) in His own Self (sva-ātmani) (and) according to His own Will or Wish (sva-icchayā eva) like a city (reflected) in a mirror (darpaṇa-nagara-vat), abides (avasthitam) in unity or identity with His Essence, i.e. with the compact mass of Light (prakāśa-ghana-sva-ātma-aikātmyena) of the Supreme Lord (parama-īśvarasya), (also called) Bhagavān --the Fortunate One-- (bhagavataḥ) or Anuttaramūrti --That whose form is the Highest Reality-- (anūttara-mūrteḥ). The first (ādyā) state (He) desires to manifest (pronmimīlayiṣa-avasthā) is known as the Śiva-tattva or the category called Śiva (śiva-tattva-vyapadeśyā). *Since (He) is full of the five Śakti-s or Powers (pañca-śakti-nirbharatvāt), by means of (His) Absolute Freedom (svātantryāt), the emission of tattva-s or categories in the pure course becomes manifest (śuddha-adhvani tattva-sṛṣṭi-avabhāsanam) in a gradual manner (kramaśas) mainly as Cit, etc. (cit-ādi-prādhānyena). (Then,) because It --i.e. Svātantrya-- is afflicted or impeded (upahatatvāt) by thoughts of deficiency (and) separation (vyatireka-anatireka-vikalpaiḥ) from Paramaśiva --the Supreme Śiva-- or the compact mass of Light (and) Consciousness (saṁvid-prakāśa-ghana-parama-śivāt), due to Māyā --the sixth tattva or category--, Vidyā --the eight tattva--, etc. (māyā-vidyā-ādeḥ), only (kevalam) Svātantrya --Absolute Freedom of the Lord, i.e. His divine Śakti-- (svātantryam) indeed (eva) (deserves to be) enthroned as the Highest (Power) (mūrdha-abhiṣiktam) in the manifestation (and) dissolution of the universe, etc. (viśva-utpatti-saṁharaṇa-ādau). (In other words, Svātantrya or Absolute Freedom of the Lord deserves such a position) since It is the Master (kroḍī-kāritvāt) of the various (and) innumerable multitudes of śakti-s or powers (tad-tad-ananta-śakti-nicayānām). Inasmuch as (He) is clad in Svātantrya or Absolute Freedom (svātantrya-āmuktatvāt), (poetically speaking,) there is no (na) departure of (His) prior essential nature (prācya-svabhāva-apāyaḥ) even (api) in (His) act of assuming different forms (tad-tad-rūpa-upagrahaṇe), which --i.e. His act of assuming all those forms-- will be described subsequently (vakṣyamāṇe)||1||».
In this way (ittham), now (idānīm) I will address myself (vyāsaktaḥ bhaviṣyāmi) to the explanation (vyākhyāne) of all that (tasya sarvasya) in detail (vistāreṇa... iti)"||348||
विश्वस्यागाधपरभैरवात्समुत्थानत्वात्तस्मात्तत्सदा परभैरवैक्ययुक्तम्। एतत्सुखावगम्यम्। विश्वशब्देन यत्त्वां परितस्तत्सर्वमिति विवक्षामि। असङ्ख्याकाशगङ्गानक्षत्रग्रहादिरूपेण विश्वं न जनस्य व्यावहारिकसङ्कल्पः। अत एव यदि विश्वं परभैरवैकतायुतं तर्हि किमर्थं बहुयोगिनः शत्रुवद्विश्वं युध्यमानाः। ते जनः कोऽप्याध्यात्मिकप्रगमनमवरुणद्धि समग्ररूपेणाथवा विश्वं कथञ्चिदाध्यात्मिकताविरुद्धं विश्वमथवा तस्य नियमाश्च सर्वदा विघ्नः स्युरित्याद्येवं कृत्वा। किमर्थं ते तत्कुर्वाणा यदि विश्वमन्ते परभैरवो महेश्वरोऽस्ति। तेषामाचारस्य कारणद्वयं स्यात्। प्रथमकारणमेतत्त्रिकदर्शने प्रस्तावितसत्यमुद्दिश्य ते भूयिष्ठमज्ञानिनः। द्वितीयकारणमेतद्योगारम्भकाध्यापनार्थं विश्वस्य परभैरवस्य सतोऽपि तथापि तैः सत्संसर्गं शरणेन प्रपदितव्यं न त्वसत्संसर्गम्। एतत्केवलं योगारम्भकानां कृते सत्यं ये विशालद्वैते जीवन्तः। यथा यथा योग्यद्वैतं प्रति गच्छति तथा तथा स स्वतन्त्रतरो भविष्यति ततश्च सदसत्संसर्गविषये तदुपदेशस्तस्य कृते लघुर्भविष्यति। आरम्भे परन्तु सामान्यत आध्यात्मिकमार्गे संवत्सरान्काञ्चिद्यावत्सदसत्संसर्गापेक्षयोपदेशो बह्वर्थो यद्यपि तत्परमसत्यं नास्त्यादौ परभैरवः शिव इति वा भैरव इति वाख्यं प्रथमतत्त्वमुत्सृजति। तस्य विश्वव्यक्तेः प्रथमपञ्चतत्त्वानि समग्रतया शुद्धाध्वेत्यभिधीयन्ते यद्यप्यहं वदेयं यत् सदाशिवनामकतृतीयतत्त्वादिसद्विद्यानामकपञ्चमतत्त्वान्तसच्छुद्धाध्वा यतः प्रथमं तत्त्वद्वयं परभैरव एवाखिलेन विश्वरहितः। अध्वायं शुद्धस्तस्मिन्पूर्णाद्वैतत्वादर्थादत्र पूर्णैकतास्ति। यद्यपि च तृतीयतत्त्वाद्विश्वं दृश्यते तथापि सर्वदा परभैरवैक्यविश्वम्। फलतो यत्तृतीयचतुर्थपञ्चमतत्त्वेषु प्रकटं विश्वं तन्न सत्यतो भौतिकविश्वमिव विश्वं मया पूर्वं यथोक्तमपि तु तत्परभैरवस्य विभवस्य प्रसार एव स्यादिति॥३४९॥
Viśvasyāgādhaparabhairavātsamutthānatvāttasmāttatsadā parabhairavaikyayuktam| Etatsukhāvagamyam| Viśvaśabdena yattvāṁ paritastatsarvamiti vivakṣāmi| Asaṅkhyākāśagaṅgānakṣatragrahādirūpeṇa viśvaṁ na janasya vyāvahārikasaṅkalpaḥ| Ata eva yadi viśvaṁ parabhairavaikatāyutaṁ tarhi kimarthaṁ bahuyoginaḥ śatruvadviśvaṁ yudhyamānāḥ| Te janaḥ ko'pyādhyātmikapragamanamavaruṇaddhi samagrarūpeṇāthavā viśvaṁ kathañcidādhyātmikatāviruddhaṁ viśvamathavā tasya niyamāśca sarvadā vighnaḥ syurityādyevaṁ kṛtvā| Kimarthaṁ te tatkurvāṇā yadi viśvamante parabhairavo maheśvaro'sti| Teṣāmācārasya kāraṇadvayaṁ syāt| Prathamakāraṇametattrikadarśane prastāvitasatyamuddiśya te bhūyiṣṭhamajñāninaḥ| Dvitīyakāraṇametadyogārambhakādhyāpanārthaṁ viśvasya parabhairavasya sato'pi tathāpi taiḥ satsaṁsargaṁ śaraṇena prapaditavyaṁ na tvasatsaṁsargam| Etatkevalaṁ yogārambhakānāṁ kṛte satyaṁ ye viśāladvaite jīvantaḥ| Yathā yathā yogyadvaitaṁ prati gacchati tathā tathā sa svatantrataro bhaviṣyati tataśca sadasatsaṁsargaviṣaye tadupadeśastasya kṛte laghurbhaviṣyati| Ārambhe parantu sāmānyata ādhyātmikamārge saṁvatsarānkāñcidyāvatsadasatsaṁsargāpekṣayopadeśo bahvartho yadyapi tatparamasatyaṁ nāstyādau parabhairavaḥ śiva iti vā bhairava iti vākhyaṁ prathamatattvamutsṛjati| Tasya viśvavyakteḥ prathamapañcatattvāni samagratayā śuddhādhvetyabhidhīyante yadyapyahaṁ vadeyaṁ yat sadāśivanāmakatṛtīyatattvādisadvidyānāmakapañcamatattvāntasacchuddhādhvā yataḥ prathamaṁ tattvadvayaṁ parabhairava evākhilena viśvarahitaḥ| Adhvāyaṁ śuddhastasminpūrṇādvaitatvādarthādatra pūrṇaikatāsti| Yadyapi ca tṛtīyatattvādviśvaṁ dṛśyate tathāpi sarvadā parabhairavaikyaviśvam| Phalato yattṛtīyacaturthapañcamatattveṣu prakaṭaṁ viśvaṁ tanna satyato bhautikaviśvamiva viśvaṁ mayā pūrvaṁ yathoktamapi tu tatparabhairavasya vibhavasya prasāra eva syāditi||349||
"As the universe has arisen (viśvasya... samutthānatvāt) from the unfathomable Parabhairava (agādha-para-bhairavāt), therefore (tasmāt), it (tad) (is) always (sadā) one with Parabhairava (para-bhairava-aikya-yuktam). This (etad) is easy to understand (sukha-avagamyam). By the word 'universe' (viśva-śabdena) I mean to say (vivakṣāmi) 'all (sarvam) that (tad) which (yad) is around you (tvām paritas... iti)'. The universe (viśvam) in the form of innumerable galaxies, stars, planets, etc. (asaṅkhya-ākāśagaṅgā-nakṣatra-graha-ādi-rūpeṇa) is not (na) a practical conception (vyāvahārika-saṅkalpaḥ) for a person (janasya). On this account (atas eva), if (yadi) the universe (viśvam) is one with Parabhairava (para-bhairava-ekatā-yutam), then (tarhi) why (kimartham) do many yogī-s (bahu-yoginaḥ) fight (yudhyamānāḥ) the universe (viśvam) as it were an enemy (śatru-vat)? They (te) think so (evam kṛtvā): 'Some (kaḥ api) people (janaḥ) block (avaruṇaddhi) the spiritual advance/progress (ādhyātmika-pragamanam), or (athavā) the universe (viśvam) as a whole (samagra-rūpeṇa) is somehow opposed to spirituality (kathañcid ādhyātmikatā-viruddham), or (athavā) the universe (viśvam) and (ca) its (tasya) laws (niyamāḥ) are (syuḥ) always (sarvadā) an obstacle (vighnaḥ), and so on (iti-ādi). Why (kimartham) are they doing (te... kurvāṇāḥ) that (tad) if (yadi) the universe (viśvam) is (asti) in the end (ante) Parabhairava --the Supreme Bhairava-- (para-bhairavaḥ), the Great Lord (mahā-īśvaraḥ)? There are two causes (kāraṇa-dvayam syāt) for their behavior (teṣām ācārasya). This (etad) (is) the first cause (prathama-kāraṇam): They (te) (are) mostly (bhūyiṣṭham) ignorant (ajñāninaḥ) regarding (uddiśya) the truth referred to (prastāvita-satyam) in Trika philosophy (trika-darśane). This (etad) (is) the second cause (dvitīya-kāraṇam): In order to teach the beginners in Yoga (yoga-ārambhaka-adhyāpana-artham), although the universe is Parabhairava (viśvasya para-bhairavasya sataḥ api), even so (tathā api), they must take refuge (taiḥ... śaraṇena prapaditavyam) in good company (sat-saṁsargam), and not (na tu) in bad company (a-sat-saṁsargam). This (etad) (is) only (kevalam) for the beginners in Yoga (yoga-ārambhakānām kṛte) who (ye) live (jīvantaḥ) in massive duality (viśāla-dvaite). The more (yathā yathā) the yogī (yogī) moves (gacchati) toward (prati) to non-duality (advaitam) the freer (tathā tathā svatantra-taraḥ) he (saḥ) will become (bhaviṣyati), and (ca) therefore (tatas) that teaching (tad-upadeśaḥ) about good and bad company (sat-asat-saṁsarga-viṣaye) will become (bhaviṣyati) unimportant (laghuḥ) to him (tasya kṛte). But (parantu) at the beginning (ārambhe), in general (sāmānyatas), for some years (saṁvatsarān kāñcid yāvat) on the spiritual path (ādhyātmika-mārge), the teaching (upadeśaḥ) about good and bad company (sat-asat-saṁsarga-apekṣayā) is very important (bahvarthaḥ) even if (yadi api) it (tad) is not (na asti) the Supreme Truth (parama-satyam). Parabhairava (para-bhairavaḥ), at the beginning (ādau), emits (utsṛjati) the first category (prathama-tattvam) called (ākhyam) 'Śiva' (śivaḥ iti) or (vā... vā) 'Bhairava' (bhairavaḥ iti). The first five categories (prathama-pañca-tattvāni) of His universal manifestation (tasya viśva-vyakteḥ) are called (abhidhīyante), as a whole (samagratayā), 'the pure course' (śuddha-adhvā iti), although (yadi api) I (aham) would say (vadeyam) that (yad) the true pure course starts with the third category known as Sadāśiva and ends in the fifth category known as Sadvidyā (sadāśiva-nāmaka-tṛtīya-tattva-ādi-sadvidyā-nāmaka-pañcama-tattva-anta-sat-śuddha-adhvā) because (yatas) the first two categories (prathamam tattva-dvayam) (are) Parabhairava Himself (para-bhairavaḥ eva) who is completely devoid of universe (akhilena viśva-rahitaḥ). This (ayam) course (adhvā) (is) pure (śuddhaḥ) since there is full non-duality in it (tasmin pūrṇa-advaitatvāt), that is to say (arthāt), here (atra) there is (asti) full unity (pūrṇa-ekatā). And (ca) even if (yadi api) the universe (viśvam) appears (dṛśyate) from the third category (tṛtīya-tattvāt), even so (tathā api) the universe is always in unity with Parabhairava (sarvadā para-bhairava-aikya-viśvam). As a result (phalatas), the universe (viśvam) which (yad) is manifest (prakaṭam) in the third, fourth and fifth categories (tṛtīya-caturtha-pañcama-tattveṣu), it really is not (tad na satyatas) a universe (viśvam) like (iva) the material universe (bhautika-viśvam), as (yathā) I said (mayā... uktam) before (pūrvam), but rather (api tu) it (tad) is (syāt) an expansion (prasāraḥ eva) of the Glory (vibhavasya) of Parabhairava (para-bhairavasya... iti)"||349||
ईश्वर एष च चिदानन्देच्छाज्ञानक्रियाशक्त्याख्यपञ्चशक्तिपरिपूर्णः। अत्र प्रख्यातामृतानन्दनाथविरचितैतत्प्रथमश्लोकविषये स्ववृत्तेरन्तिमांशे श्रीमद्राजानकानन्दो वक्रोक्त्या सूचयति यच्चिच्छक्तिः शिवाख्येन वा भैरवाख्येन वा प्रथमतत्त्वेन सम्बद्धा। परभैरवस्य स्वातन्त्र्यशक्तिविषये नानामतानि सन्ति। त्वं वक्तुं शक्नुया यत्स्वातन्त्र्यशक्तिरस्ति स्वचिच्छक्तिर्वा स्वानन्दशक्तिर्वा स्वेच्छाशक्तिरपि वा। सर्वथा चिच्छक्तिर्वानन्दशक्तिर्वेव प्रथमं प्रादुर्भूतैषा स्वातन्त्र्यशक्तिरादिशक्तिर्मम मते। त्रिके महत्तमनिर्देष्टॄणां महाभिनवगुप्तानां मते स्वातन्त्र्यशक्तिरानन्दशक्तिरूपा। तदनन्तरं स्वातन्त्र्यशक्तिरिच्छाज्ञानक्रियाशक्त्यात्मकशक्तित्रये विभिद्यते। तेन मुक्त्यन्तिमभूमिकायां महायोगीच्छाज्ञानक्रियाशक्तीनां स्वातन्त्र्यशक्तिरूपेणैकीकरणमनुभवति। फलतश्चिच्छक्तिश्चानन्दशक्तिश्चेति मुख्यशक्ती मम विनते मते। तथापि श्रीमदभिनवगुप्तानां मतं त्रिके सर्वदा गरिष्ठमिति॥३५०॥
Īśvara eṣa ca cidānandecchājñānakriyāśaktyākhyapañcaśaktiparipūrṇaḥ| Atra prakhyātāmṛtānandanāthaviracitaitatprathamaślokaviṣaye svavṛtterantimāṁśe śrīmadrājānakānando vakroktyā sūcayati yaccicchaktiḥ śivākhyena vā bhairavākhyena vā prathamatattvena sambaddhā| Parabhairavasya svātantryaśaktiviṣaye nānāmatāni santi| Tvaṁ vaktuṁ śaknuyā yatsvātantryaśaktirasti svacicchaktirvā svānandaśaktirvā svecchāśaktirapi vā| Sarvathā cicchaktirvānandaśaktirveva prathamaṁ prādurbhūtaiṣā svātantryaśaktirādiśaktirmama mate| Trike mahattamanirdeṣṭṝṇāṁ mahābhinavaguptānāṁ mate svātantryaśaktirānandaśaktirūpā| Tadanantaraṁ svātantryaśaktiricchājñānakriyāśaktyātmakaśaktitraye vibhidyate| Tena muktyantimabhūmikāyāṁ mahāyogīcchājñānakriyāśaktīnāṁ svātantryaśaktirūpeṇaikīkaraṇamanubhavati| Phalataścicchaktiścānandaśaktiśceti mukhyaśaktī mama vinate mate| Tathāpi śrīmadabhinavaguptānāṁ mataṁ trike sarvadā gariṣṭhamiti||350||
"And (ca) this (eṣaḥ) Lord (īśvaraḥ) is replete with the five Powers called the Powers of Consciousness, Bliss, Will, Knowledge and Action (cit-ānanda-icchā-jñāna-kriyā-śakti-ākhya-pañca-śakti-paripūrṇaḥ). Here (atra), in the last portion (antima-aṁśe) of his commentary (sva-vṛtteḥ) about this first stanza written by renowned Amṛtānandanātha (prakhyāta-amṛtānandanātha-viracita-etad-prathama-śloka-viṣaye), illustrious Rājānakānanda (śrīmat-rājānakānandaḥ) insinuated (vakra-uktyā sūcayati) that (yad) the Power of Consciousness (cit-śaktiḥ) is connected (sambaddhā) with the first category (prathama-tattvena) called Śiva (śiva-ākhyena) or (vā... vā) Bhairava (bhairava-ākhyena). There are (santi) multiple opinions (nānā-matāni) about the Power of Absolute Freedom (svātantrya-śakti-viṣaye) of Parabhairava (para-bhairavasya). You (tvam) might (śaknuyāḥ) say (vaktum) that (yad) the Power of Absolute Freedom (svātantrya-śaktiḥ) is (asti) His Power of Consciousness (sva-cit-śaktiḥ) or (vā) His Power of Bliss (sva-ānanda-śaktiḥ) or (vā) even (api) His Power of Will (sva-icchā-śaktiḥ). However (sarvathā), in my opinion (mama mate), this (eṣā) Power of Absolute Freedom (svātantrya-śaktiḥ) (is) the Primordial Power (ādi-śaktiḥ) that firstly appears (prathamam prādurbhūtā) as (iva) the Power of Consciousness (cit-śaktiḥ) or (vā... vā) (as) the Power of Bliss (ānanda-śaktiḥ). In the opinion (mate) of the Great Abhinavagupta (mahā-abhinavaguptānām), who is the maximum authority (mahattama-nirdeṣṭṝṇām) in Trika (trike), the Power of Absolute Freedom (svātantrya-śaktiḥ) is the Power of Bliss (ānanda-śakti-rūpā). Immediately after that (tad-anantaram), the Power of Absolute Freedom (svātantrya-śaktiḥ) splits in (vibhidyate) a triad of Powers consisting of the Powers of Will, Knowledge and Action (icchā-jñāna-kriyā-śakti-ātmaka-śakti-traye). That is why (tena), during the last stage of Liberation (mukti-antima-bhūmikāyām), the Great Yogī (mahā-yogī) experiences (anubhavati) the unification (ekīkaraṇam) of the Powers of Will, Knowledge and Action (icchā-jñāna-kriyā-śaktīnām) in the form of the Power of Absolute Freedom (svātantrya-śakti-rūpeṇa). Consequently (phalatas), in my humble opinion (mama vinate mate), the Main Two Powers (mukhya-śaktī) (are) 'the Power of Consciousness (cit-śaktiḥ) and (ca... ca) the Power of Bliss (ānanda-śaktiḥ... iti)'. Nevertheless (tathā api), the opinion (matam) of venerable Abhinavagupta (śrīmat-abhinavaguptānām) is always the most important one (sarvadā gariṣṭham) in Trika (trike... iti)"||350||
ततः स्वातन्त्र्यशक्तिरियं स्वेच्छया नानाविधेनात्मानं परिच्छेत्तुं व्यवस्यति। तत्सर्वं कर्तुं सा मायाशक्तिरूपमापद्यत आणवमायीयकार्माख्यानां मलानां त्रिकं मायानामकषष्ठतत्त्वं कलाविद्यारागकालनियतिनामककञ्चुकरूपपञ्चतत्त्वानि च प्रकटयति च। परभैरवं नरेण परिणमयितुं मायाशक्तिरेतत्सर्वं करोति। राजानकानन्दानुसारेणार्थाद्वृत्तिकारस्य मते
स्वातन्त्र्यमेव केवलं विश्वोत्पत्तिसंहरणादौ मूर्धाभिषिक्तम्
इति। किमिति। अस्याः परभैरवान्निर्गतशक्तिसमूहमुख्यशक्तित्वात्। किञ्चान्यच्च ब्रूयां यत्स्वातन्त्र्यशक्तिः प्रधानशक्तिरस्ति यतो हि दिव्यदृष्टेरल्पप्रभाववराकात्मनो नरस्य रूपमापत्त्यै सा स्वमहत्त्वमपि प्रादुस्त्यजति। कोऽन्यस्तत्कर्तुं शक्नुयात्। परभैरवस्वातन्त्र्यशक्तिं विहाय न परः कोऽपि शक्तः। अपरञ्च यथा श्रीमद्राजानकानन्देनोक्तम्
अपि तत्तद्रूपोपग्रहणे स्वातन्त्र्यामुक्तत्वान्न प्राच्यस्वभावापायः
इति। अर्थान्नानाभूमिकाभिनयेऽपि। इयर्थः। सङ्क्षेपेणापरिमेयविश्वव्यक्तेः पश्यतः परभैरवो न कदाचित्स्वस्य सारादङ्गुलसहस्रतममेकमपि चलित इति॥३५१॥
Tataḥ svātantryaśaktiriyaṁ svecchayā nānāvidhenātmānaṁ paricchettuṁ vyavasyati| Tatsarvaṁ kartuṁ sā māyāśaktirūpamāpadyata āṇavamāyīyakārmākhyānāṁ malānāṁ trikaṁ māyānāmakaṣaṣṭhatattvaṁ kalāvidyārāgakālaniyatināmakakañcukarūpapañcatattvāni ca prakaṭayati ca| Parabhairavaṁ nareṇa pariṇamayituṁ māyāśaktiretatsarvaṁ karoti| Rājānakānandānusāreṇārthādvṛttikārasya mate
Svātantryameva kevalaṁ viśvotpattisaṁharaṇādau mūrdhābhiṣiktam
iti| Kimiti| Asyāḥ parabhairavānnirgataśaktisamūhamukhyaśaktitvāt| Kiñcānyacca brūyāṁ yatsvātantryaśaktiḥ pradhānaśaktirasti yato hi divyadṛṣṭeralpaprabhāvavarākātmano narasya rūpamāpattyai sā svamahattvamapi prādustyajati| Ko'nyastatkartuṁ śaknuyāt| Parabhairavasvātantryaśaktiṁ vihāya na paraḥ ko'pi śaktaḥ| Aparañca yathā śrīmadrājānakānandenoktam
Api tattadrūpopagrahaṇe svātantryāmuktatvānna prācyasvabhāvāpāyaḥ
iti| Arthānnānābhūmikābhinaye'pi| Iyarthaḥ| Saṅkṣepeṇāparimeyaviśvavyakteḥ paśyataḥ parabhairavo na kadācitsvasya sārādaṅgulasahasratamamekamapi calita iti||351||
"After that (tatas), this (iyam) Power of Absolute Freedom (svātantrya-śaktiḥ), of Her --as in Sanskrit, śakti or power is feminine in gender, I am using 'Her' and not 'Its'-- own Will (sva-icchayā), decides (vyavasyati) to limit (paricchettum) Itself (ātmānam) in various ways (nānā-vidhena). To do (kartum) all (sarvam) that (tad), She (sā) assumes (āpadyate) the form of Māyāśakti (māyā-śakti-rūpam) and (ca) manifests (prakaṭayati) a triad (trikam) of mala-s (malānām) called Āṇava, Māyīya and Kārma (āṇava-māyīya-kārma-ākhyānām), the sixth category called Māyā (māyā-nāmaka-ṣaṣṭha-tattvam) and (ca) five categories in the form of sheaths called Kalā, Vidyā, Rāga, Kāla and Niyati (kalā-vidyā-rāga-kāla-niyati-nāmaka-kañcuka-rūpa-pañca-tattvāni). Māyāśakti (māyā-śaktiḥ) does (karoti) all (sarvam) this (etad) in order to transform (pariṇamayitum) Parabhairava (para-bhairavam) into nara --a limited individual-- (nareṇa). According to Rājānakānanda (rājānakānanda-anusāreṇa), that is (arthāt), in the opinion (mate) of the commentator (vṛtti-kārasya):
«Only (kevalam) Svātantrya --Absolute Freedom of the Lord, i.e. His divine Śakti-- (svātantryam) indeed (eva) (deserves to be) enthroned as the Highest (Power) (mūrdha-abhiṣiktam) in the manifestation (and) dissolution of the universe, etc. (viśva-utpatti-saṁharaṇa-ādau... iti)».
Why? (kim iti) Because She is the Main Power in the multitude of powers emanated from Parabhairava (asyāḥ para-bhairavāt nirgata-śakti-samūha-mukhya-śaktitvāt). Besides (kiñca), I would add (anyat ca brūyām) that (yad) the Power of Absolute Freedom (svātantrya-śaktiḥ) is (asti) the Principal Power (pradhāna-śaktiḥ) because (yatas hi) She (sā), for assuming (āpattyai) the form (rūpam) of nara (narasya) who is insignificant and miserable (alpaprabhāva-varāka-ātmanaḥ) from the divine viewpoint (divya-dṛṣṭeḥ), abandons (tyajati), apparently (prādus), Her own Greatness (sva-mahattvam api). Who (kaḥ) else (anyaḥ) might (śaknuyāt) do (kartum) that (tad)? Apart from the Power of Absolute Freedom of Parabhairava (para-bhairava-svātantrya-śaktim vihāya), nobody else (na paraḥ kaḥ pi) might (śaktaḥ). Moreover (aparañca), as (yathā) venerable Rājānakānanda said (śrīmat-rājānakānandena uktam):
«Inasmuch as (He) is clad in Svātantrya or Absolute Freedom (svātantrya-āmuktatvāt), (poetically speaking,) there is no (na) departure of (His) prior essential nature (prācya-svabhāva-apāyaḥ) even (api) in (His) act of assuming different forms (tad-tad-rūpa-upagrahaṇe)».
That is to say (arthāt), even (api) after having played multiple roles (nānā-bhūmikā-abhinaye). This is the meaning (iti arthaḥ). All in all (saṅkṣepeṇa), in spite of the immeasurable universal manifestation (aparimeya-viśva-vyakteḥ paśyatas), Parabhairava (para-bhairavaḥ) never (na kadācid) moves (calitaḥ) from His own Essence (svasya sārāt) even (api) one (ekam) thousandth of a finger's breadth (aṅgula-sahasratamam... iti)"||351||
इदानीममृतानन्दनाथपादाः स्वषट्त्रिंशत्तत्त्वसन्दोहे द्वितीयश्लोकद्वारेण शक्तिनामधेयद्वितीयतत्त्वस्य प्रकटीकरणं वर्णयन्ति -
इच्छा सैव स्वच्छा सन्ततसमवायिनी सति शक्तिः।
सचराचरस्य जगतो बीजं निखिलस्य निजनिलीनस्य॥२॥
इति। अत एव शक्तिः केवलं सा स्वच्छेच्छा या सततं बहु भवति। तस्यां विश्वं सर्वं निगूढं यथा बीजे महावृक्षो निगूढः। तस्य वृत्तेरन्तिमांशे श्रीमद्राजानकानन्द इदं वक्ति
परमेश्वर एव हि स्वैश्वर्योच्छलत्तया पूर्णाहन्ताचमत्कारतारतम्येन शक्तिदशामधिशेत इत्यत्रानन्दशक्तिप्राधान्यम्॥२॥
इति। एवं शक्त्याह्वद्वितीयतत्त्व आनन्दशक्तिप्रधानत्वम्। किमर्थम्। एतत्तत्त्वे पूर्णाहन्ताचमत्कारनानामात्रास्तित्वात्। इत्थं शक्तिः शिवस्याहंविमर्षः। अहंविमर्शोऽयं च सूक्ष्मनित्यस्पन्दः। एतत्सूक्ष्मनित्यस्पन्दाच्च त्वया लक्षितं विश्वं सर्वमुद्भवति। यदा मुक्त्यन्तिमभूमिकायां योग्यन्ते शक्तिमग्नस्तदा स परमचमत्कारमनुभवति तस्य प्रत्यक्षपरभैरवात्मकस्वसत्स्वरूपतावगतित्वात्। तत्काले योगी स्वयं मयाधुनैव कथितानि वस्तून्येतानि सर्वाण्यनुभवत्येव। तस्यैतावच्चमत्कारो यत्स नित्यं स्वस्थूलशरीरं त्यक्त्वा न तस्मिन्मनो दधाति। परन्तु मुक्तयोगी यदि देहं धारयिष्यति वा त्यक्ष्यति वा तत्सर्वं परभैरवेणैव व्यवसितम्। न किञ्चिदन्यद्भूतं सूक्ष्मदिव्यप्रक्रमस्यास्य मध्ये स्थातुं शक्तमिति॥३५२॥
Idānīmamṛtānandanāthapādāḥ svaṣaṭtriṁśattattvasandohe dvitīyaślokadvāreṇa śaktināmadheyadvitīyatattvasya prakaṭīkaraṇaṁ varṇayanti -
Icchā saiva svacchā santatasamavāyinī sati śaktiḥ|
Sacarācarasya jagato bījaṁ nikhilasya nijanilīnasya||2||
iti| Ata eva śaktiḥ kevalaṁ sā svacchecchā yā satataṁ bahu bhavati| Tasyāṁ viśvaṁ sarvaṁ nigūḍhaṁ yathā bīje mahāvṛkṣo nigūḍhaḥ| Tasya vṛtterantimāṁśe śrīmadrājānakānanda idaṁ vakti
Parameśvara eva hi svaiśvaryocchalattayā pūrṇāhantācamatkāratāratamyena śaktidaśāmadhiśeta ityatrānandaśaktiprādhānyam||2||
iti| Evaṁ śaktyāhvadvitīyatattva ānandaśaktipradhānatvam| Kimartham| Etattattve pūrṇāhantācamatkāranānāmātrāstitvāt| Itthaṁ śaktiḥ śivasyāhaṁvimarṣaḥ| Ahaṁvimarśo'yaṁ ca sūkṣmanityaspandaḥ| Etatsūkṣmanityaspandācca tvayā lakṣitaṁ viśvaṁ sarvamudbhavati| Yadā muktyantimabhūmikāyāṁ yogyante śaktimagnastadā sa paramacamatkāramanubhavati tasya pratyakṣaparabhairavātmakasvasatsvarūpatāvagatitvāt| Tatkāle yogī svayaṁ mayādhunaiva kathitāni vastūnyetāni sarvāṇyanubhavatyeva| Tasyaitāvaccamatkāro yatsa nityaṁ svasthūlaśarīraṁ tyaktvā na tasminmano dadhāti| Parantu muktayogī yadi dehaṁ dhārayiṣyati vā tyakṣyati vā tatsarvaṁ parabhairaveṇaiva vyavasitam| Na kiñcidanyadbhūtaṁ sūkṣmadivyaprakramasyāsya madhye sthātuṁ śaktamiti||352||
"Now (idānīm), venerable Amṛtānandanātha (amṛtānandanātha-pādāḥ), by means of the second stanza (dvitīya-śloka-dvāreṇa) in his Ṣaṭtriṁśattattvasandoha (sva-ṣaṭtriṁśattattvasandohe), describes (varṇayanti) the manifestation (prakaṭīkaraṇam) of the second category called Śakti (śakti-nāmadheya-dvitīya-tattvasya):
«Śakti --the second tattva-- (śaktiḥ) is (satī) just (eva) that (sā) very transparent (svacchā) Will (icchā) (that) is continuously multitudinous (santata-samavāyinī). (She is) the Seed (bījam) of the entire world (jagataḥ... nikhilasya) (which) comprehends (everything) that is moving (and) motionless (sacara-acarasya) (and is) hidden in Herself (nija-nilīnasya iti)||2||».
On this account (atas eva), Śakti (śaktiḥ) (is) only (kevalam) that (sā) very transparent (svacchā) Will (icchā) which (yā) constantly (satatam) becomes (bhavati) many (bahu). The whole universe (viśvam sarvam) is hidden (nigūḍham) in Her (tasyām) just like (yathā) a big tree (mahā-vṛkṣaḥ) is hidden (nigūḍhaḥ) in a seed (bīje). In the last portion (antima-aṁśe) of his commentary (tasya vṛtteḥ), venerable Rājānakānanda (rājānakānandaḥ) said (vakti) this (idam):
«Undoubtedly (hi), (it is) just (eva) the Supreme Lord (parama-īśvaraḥ) (who,) by an emergence of His Sovereignty and Supremacy (sva-aiśvarya-ucchalattayā) (appearing) as different degrees of Astonishment and Delight in the Perfect I-consciousness (pūrṇa-ahantā-camatkāra-tāratamyena), lies down (adhiśete) upon the State of Śakti or Power (śakti-daśām). Thus (iti), here --in the Śakti-tattva or second category-- (atra), (there is) predominance of the Power of Bliss (ānanda-śakti-prādhānyam iti)||2||».
Thus (evam), in the second category called Śakti (śakti-āhva-dvitīya-tattve) (there is) predominance of the Power of Bliss (ānanda-śakti-pradhānatvam). Why? (kimartham) Because in this category there are various degrees of Amazement and Delight in the Perfect I-consciousness (etad-tattve pūrṇa-ahantā-camatkāra-nānā-mātra-astitvāt). In this way (ittham), Śakti (śaktiḥ) (is) the I-consciousness (aham-vimarṣaḥ) of Śiva (śivasya). And (ca) this (ayam) I-consciousness (aham-vimarṣaḥ) (is) a subtle perpetual Vibration (sūkṣma-nitya-spandaḥ). And (ca) from this subtle perpetual Vibration (etad-sūkṣma-nitya-spandāt), all (sarvam) the universe (viśvam) that you perceive (tvayā lakṣitam) arises (udbhavati). When (yadā), at the last stage of Liberation (mukti-antima-bhūmikāyām), the Yogī (yogī) finally (ante) merges into Śakti (śakti-magnaḥ), then (tadā) he (saḥ) experiences (anubhavati) Supreme Amazement and Delight (parama-camatkāram) since he realizes that his true identity is Parabhairava in person (tasya pratyakṣa-para-bhairava-ātmaka-sva-sat-svarūpatā-avagatitvāt). At that moment (tad-kāle), the Yogī (yogī) experiences (anubhavati eva) by himself (svayam) all (sarvāṇi) these (etāni) realities (vastūni) I am right now speaking about (mayā adhunā eva kathitāni). His (tasya) Amazement and Delight (camatkāraḥ) are so great (etāvat) that (yad) he (saḥ), after abandoning (tyaktvā) his gross body (sva-sthūla-śarīram) forever (nityam), does not care (na... manas dadhāti) about it (tasmin). Nonetheless (parantu), if (yadi) the liberated Yogī (mukta-yogī) will keep (dhārayiṣyati) or (vā... vā) leave (tyakṣyati) the body (deham), all (sarvam) that (tad) is decided (vyavasitam) by Parabhairava Himself (para-bhairaveṇa eva). No other (na kiñcit anyat) living being (bhūtam) can (śaktam) intefere (madhye sthātum) in this subtle and divine process (sūkṣma-divya-prakramasya asya... iti)"||352||
षट्त्रिंशत्तत्त्वसन्दोहे तृतीयश्लोके श्रीमदमृतानन्दनाथः सदाशिवनामधेयतृतीयतत्त्वस्य स्वभावं दर्शयति
स्वेच्छाशक्त्युद्गीर्णं जगदात्मतया समाच्छाद्य।
निवसन्स एव निखिलानुग्रहनिरतः सदाशिवोऽभिहितः॥३॥
इति। प्रथमं परभैरवस्य स्वातन्त्र्यशक्तिरिच्छाशक्तिप्रभूतेयं चेच्छाशक्तिर्निखिलविश्वं सृजति। तथापि भगवतोऽश्रद्धेयस्वरूपोऽर्थादहन्ता विश्वमाच्छादयति। अत्र परमेश्वर एतदनुभवत्यहमिदमित्यर्थादहं विश्वमिदमिति। तत इदन्ताविषयेऽहन्तायाः प्राधान्यमर्थाद्विश्वविषये। यत इच्छाहन्तया सम्बध्यते ततो यस्मिन्निच्छाप्राधान्यमेतत्तत्त्व इदन्तांशादहन्तांशोऽतिरिच्यते। एतदविस्मयजनकमेव। किञ्चात्र भैरवात्माहन्ताप्राधान्यादतः सदासिवाख्यतृतीयतत्त्वमेतन्निखिलेन सर्वभूतेभ्यो दिव्यानुग्रहदानपरम्। इदानीमेतच्छ्लोकापेक्षया श्रीमद्राजानकानन्दस्य सर्ववृत्तिः परमगहनप्रस्तुतेऽस्मिन्प्रकाशं क्षेप्स्यति
तस्यैव परमेश्वरस्य स्वस्वातन्त्र्योद्भासितस्य विश्वस्य विशुद्ध-संविन्मात्राधिकरण्येन स्वात्मन्येव समुल्लासनात्सदित्याख्यानात्सदाशिवतत्त्वावस्था तत्र प्रोन्मीलितमात्रचित्रकल्पतयेदमंशस्यास्फुटत्वादिच्छाप्राधान्यमतः स भाविनः समस्तभावराशेः सम्यग्बहिरवबिभासयिषालक्षणक्रीडारसिकत्वादनुग्रहनिरतस्तद्भूमिकां गृह्णातीत्यतो निवसन्नित्युक्तम्॥३॥
इति। स्वान्तन्त्र्यशक्तिरिच्छारूपेणेदन्तामर्थाज्जगत्सर्वमसृजत्। सादाशिवनामकं तृतीयतत्त्वं सन्नामकमपि। किमिति। सदाशिवस्य महेश्वरविभववत्स्वातन्त्र्यशक्तिप्रथमाङ्कुरत्वात्। अनेन हेतुना विश्वमहन्तासम्मुखैकतेजस्व्याश्चर्यवदस्फुटं दृश्यते। एवं चेहेदन्तामहन्तोपग्रसति। अहमिदमित्यत्रानुभवो यथा पूर्वोक्तः। सादशिवः समासतोऽत्यन्तं प्रसन्नस्तेनैव कृताणि वस्तूनि सर्वाण्यवलोकयन् स्वस्मादुद्भूतेभ्यः सर्वभूतेभ्योऽनुग्रहदातृभूमिकां गृह्णातीति॥३५३॥
Ṣaṭtriṁśattattvasandohe tṛtīyaśloke śrīmadamṛtānandanāthaḥ sadāśivanāmadheyatṛtīyatattvasya svabhāvaṁ darśayati
Svecchāśaktyudgīrṇaṁ jagadātmatayā samācchādya|
Nivasansa eva nikhilānugrahanirataḥ sadāśivo'bhihitaḥ||3||
iti| Prathamaṁ parabhairavasya svātantryaśaktiricchāśaktiprabhūteyaṁ cecchāśaktirnikhilaviśvaṁ sṛjati| Tathāpi bhagavato'śraddheyasvarūpo'rthādahantā viśvamācchādayati| Atra parameśvara etadanubhavatyahamidamityarthādahaṁ viśvamidamiti| Tata idantāviṣaye'hantāyāḥ prādhānyamarthādviśvaviṣaye| Yata icchāhantayā sambadhyate tato yasminnicchāprādhānyametattattva idantāṁśādahantāṁśo'tiricyate| Etadavismayajanakameva| Kiñcātra bhairavātmāhantāprādhānyādataḥ sadāsivākhyatṛtīyatattvametannikhilena sarvabhūtebhyo divyānugrahadānaparam| Idānīmetacchlokāpekṣayā śrīmadrājānakānandasya sarvavṛttiḥ paramagahanaprastute'sminprakāśaṁ kṣepsyati
Tasyaiva parameśvarasya svasvātantryodbhāsitasya viśvasya viśuddha-saṁvinmātrādhikaraṇyena svātmanyeva samullāsanātsadityākhyānātsadāśivatattvāvasthā tatra pronmīlitamātracitrakalpatayedamaṁśasyāsphuṭatvādicchāprādhānyamataḥ sa bhāvinaḥ samastabhāvarāśeḥ samyagbahiravabibhāsayiṣālakṣaṇakrīḍārasikatvādanugrahaniratastadbhūmikāṁ gṛhṇātītyato nivasannityuktam||3||
iti| Svāntantryaśaktiricchārūpeṇedantāmarthājjagatsarvamasṛjat| Sādāśivanāmakaṁ tṛtīyatattvaṁ sannāmakamapi| Kimiti| Sadāśivasya maheśvaravibhavavatsvātantryaśaktiprathamāṅkuratvāt| Anena hetunā viśvamahantāsammukhaikatejasvyāścaryavadasphuṭaṁ dṛśyate| Evaṁ cehedantāmahantopagrasati| Ahamidamityatrānubhavo yathā pūrvoktaḥ| Sādaśivaḥ samāsato'tyantaṁ prasannastenaiva kṛtāṇi vastūni sarvāṇyavalokayan svasmādudbhūtebhyaḥ sarvabhūtebhyo'nugrahadātṛbhūmikāṁ gṛhṇātīti||353||
"In the third stanza (tṛtīya-śloke) of Ṣaṭtriṁśattattvasandoha (ṣaṭtriṁśattattvasandohe), venerable Amṛtānandanātha (śrīmat-amṛtānandanāthaḥ) shows (darśayati) the nature (svabhāvam) of the third category called Sadāśiva (sadāśiva-nāmadheya-tṛtīya-tattvasya):
«Having totally covered (samāchādya) the world (jagat), (which was) emitted by His own Icchāśakti --Power of Will-- (sva-icchā-śakti-udgīrṇam), with the Self --i.e. after having covered it with the 'Aham' or 'I' portion-- (ātmatayā), He (saḥ eva) is known as (abhihitaḥ) Sadāśiva --the third tattva or category-- (sadāśivaḥ) who abides (nivasan) completely devoted to confer divine Grace (nikhila-anugraha-nirataḥ... iti)||3||».
Firstly (prathamam), the Power of Absolute Freedom (svātantrya-śaktiḥ) of Parabhairava (para-bhairavasya) becomes the Power of Will (icchā-śakti-prabhūtā), and (ca) this (iyam) Power of Will (icchā-śaktiḥ) emits/manifests (sṛjati) the whole universe (nikhila-viśvam). Anyway (tathā api), the incredible essential nature (aśraddheya-svarūpaḥ) of the Lord (bhagavataḥ), that is (arthāt), 'I' (ahantā), covers (ācchādayati) the universe (viśvam). Here (atra) the Supreme Lord (parama-īśvaraḥ) experiences (anubhavati) this (etad): 'I (aham) (am) This (idam iti)'. In other words (arthāt), 'I (aham) (am) this (idam) universe (viśvam... iti)'. On that account (tatas), (there is) predominance (prādhānyama) of 'I' (ahantāyāḥ) over 'This' (idantā-viṣaye), that is to say (arthāt), over the universe (viśva-viṣaye). As (yatas) Will (icchā) is connected (sambadhyate) with 'I' (ahantayā), therefore (tatas), in this category (etad-tattve) where (yasmin) (there is) predominance of Will (icchā-prādhānyam), the 'I' portion (ahantā-aṁśaḥ) predominates (atiricyate) over the 'This' portion (idantā-aṁśāt). This (etad) (is) not surprising (avismayajanakam eva)! Besides (kiñca), due to the prevalence of 'I' which is Bhairava (bhairava-ātma-ahantā-prādhānyāt) here (atra), therefore (atas), this (etad) third category called Sadāśiva (sadāsiva-ākhya-tṛtīya-tattvam) is completely devoted to give divine Grace (nikhilena... divya-anugraha-dāna-param) to all living beings (sarva-bhūtebhyaḥ). Now (idānīm) the whole commentary (sarva-vṛttiḥ) of venerable Rājānakānanda (śrīmat-rājānakānandasya) about this stanza (etad-śloka-apekṣayā) will shed (kṣepsyati) light (prakāśam) on this profoundly mysterious topic (parama-gahana-prastute asmin):
«The universe (viśvasya) comes forth from His Absolute Freedom (sva-svātantrya-udbhāsitasya), viz. (from Svātantrya or Absolute Freedom) of that Supreme Lord (tasya... parama-īśvarasya) indeed (eva). (This) state (called) Sadāśiva-tattva --the third category-- (sadāśiva-tattva-avasthā) (is also) known by the name of (ākhyānāt) 'Sat' or 'Being' --in the sense of 'Existence'-- (sat iti), because (it is the first) act of shining forth (samullāsanāt) (of such a universe) in His own Self (sva-ātmani eva) by means of the Power of That which is only completely pure Consciousness (viśuddha-saṁvid-mātra-adhikaraṇyena). In it --i.e. in Sadāśiva-- (tatra), (there is) predominance of Icchā or Will (icchā-prādhānyam) on account of a state of indistinctness (asphuṭatvāt) in the portion (aṁśasya) 'Idam' or 'This' --the universe-- (idam), which appears like a bright wonder (made of) all that has been unfolded (by Svātantrya or Absolute Freedom) (pronmīlita-mātra-citra-kalpatayā). Therefore (atas), He --i.e. Sadāśiva-- (saḥ), (being) completely (samyak) devoted to bestow divine Grace (anugraha-nirataḥ) upon the entire multitude of living beings (samasta-bhūta-rāśeḥ) which is about to come into existence (bhāvinaḥ) since He is fond of the pastime of beholding what (He Himself) desired to manifest (avabibhāsayiṣa-ālakṣaṇa-krīḍā-rasikatvāt) outside (bahis), accepts (to play) (gṛhṇāti) that part or role (tad-bhūmikām... iti) (of Savior). Hence (iti atas), it has been said (uktam) 'who abides' (nivasan iti) (in the stanza)||3||».
The Power of Absolute Freedom (svāntantrya-śaktiḥ), in the form of Power of Will (icchā-rūpeṇa), emitted/manifested (asṛjat) the 'This' (portion) (idantām), i.e. (arthāt) the entire (sarvam) universe (jagat). The third category (tṛtīya-tāttvam) called Sadāśiva (sādāśiva-nāmakam) is also known as Sat (sat-nāmakam api). Why? (kim iti) Because Sadāśiva is the first sprout of the Glorious Power of Absolute Freedom of the Great Lord (sadāśivasya mahā-īśvara-vibhavavat-svātantrya-śakti-prathama-aṅkuratvāt). On this account (anena hetunā), the universe (viśvam) appears (dṛśyate) indistinctly (asphuṭam) as one brilliant wonder in front of the 'I' (portion) (ahantā-sammukha-eka-tejasvi-āścarya-vat). Thus (evam ca), 'I' (ahantā) eclipses (upagrasati) 'This' (idantām) here (iha). As (yathā) I said before (pūrva-uktaḥ), the experience (anubhavaḥ) here (atra) (is): 'I (aham) (am) This (idam iti)'. In short (samāsatas), Sadāśiva (sādaśivaḥ), extremely (atyantam) pleased (prasannaḥ) while He beholds (avalokayan) all the things (vastūni sarvāṇi) which He Himself has made (tena eva kṛtāṇi), accepts (gṛhṇāti) the role of Bestower of Grace (anugraha-dātṛ-bhūmikām) upon all the living beings (sarva-bhūtebhyaḥ) who have emerged (udbhūtebhyaḥ) from Himself (svasmāt... iti)"||353||
षट्त्रिंशत्तत्त्वसन्दोहे चतुर्थश्लोके श्रीमदमृतानन्दनाथो ज्ञानक्रियाशक्तिसहिते ईश्वराख्यचतुर्थतत्त्वं च सद्विद्याख्यपञ्चमतत्त्वं च वर्णयति
विश्वं पञ्चात्पश्यनिदन्तया निखिलमीश्वरो जातः।
सा भवति शुद्धविद्या येदन्ताहन्तयोरभेदमतिः॥४॥
इति। ईश्वरनामकचतुर्थतत्त्वे भैरव एतदनुभवतीदमहमित्यर्थाद्विश्वमिदमहमिति। फलतोऽत्राहन्ताविषये विश्वस्य प्राधान्यम्। इह भैरवः स्वात्मनस्तेन सृष्टमाश्चर्यमालक्ष्याभिप्लुतः। यतो भूमिकायामस्यां जगतः प्राधान्यं ततो ज्ञानशक्तेः प्रधानता। सद्विद्येति पञ्चमतत्त्वमाख्याम्यहं न तु शुद्धविद्येति यथा पण्डितैः कैश्चित्कृतम्। किमिति। यतः शुद्धविद्या परभैरवस्यानिवार्येच्छारूपाप्यर्थात्तस्य स्वातन्त्र्यशक्तिः। सद्विद्यातत्त्वेऽहमहमिदमिदमिति भैरवस्यानुभवोऽयम्। फलतोऽहन्ताया वेदन्ताया वा प्राधान्यं नास्ति तद्यथाहन्तेदन्तयोस्तुल्यतैवास्ति। भूमिकायामस्यामहन्ताया इदन्तां चेदन्ताया अहन्तां च सततगमनत्वात्क्रियाशक्तेः प्राधान्यमिति॥३५४॥
Ṣaṭtriṁśattattvasandohe caturthaśloke śrīmadamṛtānandanātho jñānakriyāśaktisahite īśvarākhyacaturthatattvaṁ ca sadvidyākhyapañcamatattvaṁ ca varṇayati
Viśvaṁ pañcātpaśyanidantayā nikhilamīśvaro jātaḥ|
Sā bhavati śuddhavidyā yedantāhantayorabhedamatiḥ||4||
iti| Īśvaranāmakacaturthatattve bhairava etadanubhavatīdamahamityarthādviśvamidamahamiti| Phalato'trāhantāviṣaye viśvasya prādhānyam| Iha bhairavaḥ svātmanastena sṛṣṭamāścaryamālakṣyābhiplutaḥ| Yato bhūmikāyāmasyāṁ jagataḥ prādhānyaṁ tato jñānaśakteḥ pradhānatā| Sadvidyeti pañcamatattvamākhyāmyahaṁ na tu śuddhavidyeti yathā paṇḍitaiḥ kaiścitkṛtam| Kimiti| Yataḥ śuddhavidyā parabhairavasyānivāryecchārūpāpyarthāttasya svātantryaśaktiḥ| Sadvidyātattve'hamahamidamidamiti bhairavasyānubhavo'yam| Phalato'hantāyā vedantāyā vā prādhānyaṁ nāsti tadyathāhantedantayostulyataivāsti| Bhūmikāyāmasyāmahantāyā idantāṁ cedantāyā ahantāṁ ca satatagamanatvātkriyāśakteḥ prādhānyamiti||354||
"In the fourth stanza (caturtha-śloke) of Ṣaṭtriṁśattattvasandoha (ṣaṭtriṁśattattvasandohe), venerable Amṛtānandanātha (śrīmat-amṛtānandanāthaḥ) describes (varṇayati) the fourth category called Īśvara (īśvara-ākhya-caturtha-tattvam) and (ca... ca) the fifth category called Sadvidyā (sadvidyā-ākhya-pañcama-tattvam), accompanied by the Powers of Knowledge and Action (jñāna-kriyā-śakti-sahite):
«Afterward (paścāt), when He --the Supreme Lord-- sees (paśyan) the whole (nikhilam) universe (viśvam) as 'Idam' or 'This' (idantayā) --i.e. when 'Idam' predominates over 'Aham' or 'I'--, the Īśvara-tattva --the fourth category-- (īśvaraḥ) is born (jātaḥ). The Śuddhavidyā-tattva --the fifth category-- (śuddhavidyā) is (bhavati) that (sā) which (yā) (is characterized by) perception of unity (abheda-matiḥ) between the states of Aham or I-ness (and) Idam or This --the universe-- (idantā-ahantayoḥ... iti)».
In the fourth category called Īśvara (īśvara-nāmaka-caturtha-tattve), Bhairava (bhairavaḥ) experiences (anubhavati) this (etad): 'This (idam) (is) Me (aham iti)', that is (arthāt): 'This (idam) universe (viśvam) (is) Me (aham iti)'. As a result (phalatas), here (atra) the universe predominates (viśvasya prādhānyam) over Me (ahantā-viṣaye). Bhairava (bhairavaḥ) here (iha) (is) overwhelmed (abhiplutaḥ) while beholding (ālakṣya) the marvel (āścaryam) emitted (sṛṣṭam) by Himself (tena) from His own Self (sva-ātmanaḥ). As (yatas) at this stage (bhūmikāyām asyām) the universe predominates (jagataḥ prādhānyam), therefore (tatas) (there is) predominance (pradhānatā) of the Power of Knowledge (jñāna-śakteḥ). I (aham) call (ākhyāmi) the fifth category (pañcama-tattvam) 'Sadvidyā' (sadvidyā iti) and not (na tu) 'Śuddhavidyā' (śuddhavidyā iti), as (yathā) some scholars do (paṇḍitaiḥ kaiścid kṛtam). Why? (kim iti) Because (yatas) Śuddhavidyā (śuddhavidyā) is also the Irresistible Will (nivārya-icchā-rūpā api) of Parabhairava (para-bhairavasya), i.e. (arthāt) His (tasya) Power of Absolute Freedom (svātantrya-śaktiḥ). In the Sadvidyā category (sadvidyā-tattve), this (ayam) (is) the experience (anubhavaḥ) of Bhairava (bhairavasya): 'I (aham) (am) I (aham) (and) This (idam) (is) This (idam iti)'. Consequently (phalatas), there is no (na asti) predominance (prādhānyam) of I (ahantāyāḥ) or (vā... vā) This (idantāyāḥ), namely (tad-yathā), there is (asti) an equilibrium (tulyatā eva) between I and This (ahantā-idantayoḥ). Since at this stage there is a constant movement from I to This and from This to I (bhūmikāyām asyām ahantāyāḥ idantām ca idantāyāḥ ahantām ca satata-gamanatvāt), the Power of Action predominates (kriyā-śakteḥ prādhānyam iti)"||354||
साधकः पृष्टवान् - गुरो त्रिकमुख्यमतानां विषये त्वया व्याख्याप्रवर्तनात्प्राङ्ममैकसंशयः। जानाम्यहं यत्त्वमेतत्पूर्वकाले व्याख्याः परन्तु यत्त्वं पुनर्मह्यमेतद्व्याख्यासि तद्रोचयेयमहम् - शिवनामकभैरवस्य च परमशिवनामकपरभैरवस्य च मध्ये को विशेष इति। गुरुः पुनः साधकायैतद्व्याख्यातुमङ्गीकृतवान्। तस्मा एतत्सोऽवक् - परभैरवः स्पष्टं भैरवोऽस्ति तयोस्तु सूक्ष्मान्तरं भवति। प्रथमं यथा मया पूर्वोक्तम् - परभैरवः शिवशक्तिमयोऽर्थाद्भैरवभैरवीमयः। भैरवः प्रथमतत्त्वे निवसन्निखिलेन च विश्वोत्तीर्णः। भैरवश्च न कदाचित्काञ्चिद्विकृतिं व्रजति भैरव्याश्च स नैव कदाचित्काञ्चिद्दिव्यक्रीडां भजते। अस्य कोऽर्थः। यस्मिन्कस्मिंश्चित्प्रकारे नरे भैरवी व्यवहरति तेन सर्वेण भैरवोऽखिलेनानुपहतः। अत एव त्वन्मोक्षसमये त्वमवगच्छसि यत्तव स्वभावो न कदाचिद्विकृतो मिषतां संवत्सराणां सर्वेषां येषु नरः स्वशरीरे न्यवसदित्यादिप्रकारेण। भैरवो दुःखातीतो यच्च स न कदाचन तप्यते। त्वं यदि महेश्वरात्साहाय्यमिच्छसि तर्हि त्वं न तस्मिन्भैरवं प्रार्थयेथा यतः स नापि जानाति यत्त्वमसि। परभैरवस्य तु भैरवभैरव्यात्मकत्वात्स न केवलं विश्वोत्तीर्णो विश्वमयोऽपि। किमिति। यतो हि भैरवो विश्वोत्तीर्णो भैरवी च विश्वमयी। अत एव यदि त्वं महेश्वरात्साहाय्यमिच्छसि तर्हि त्वं प्रार्थयेथास्तस्मिन्परभैरवं यस्य भैरवी शक्तिनामकापि सर्वत्र कर्णयुता। कोऽपि चेद्घोरतमे नरके दुःखमनुभवंस्त्राहि त्राहीत्युत्क्रोशंश्च तदा परभैरवस्तं श्रोष्यति स च यथेष्टं तं दुःखान्मोचयिष्यति। अनेनालम्। अधुनाहं त्रिकमुख्यमतानि विवृण्वन्नास इति॥३५५॥
Sādhakaḥ pṛṣṭavān - Guro trikamukhyamatānāṁ viṣaye tvayā vyākhyāpravartanātprāṅmamaikasaṁśayaḥ| Jānāmyahaṁ yattvametatpūrvakāle vyākhyāḥ parantu yattvaṁ punarmahyametadvyākhyāsi tadrocayeyamaham - Śivanāmakabhairavasya ca paramaśivanāmakaparabhairavasya ca madhye ko viśeṣa iti| Guruḥ punaḥ sādhakāyaitadvyākhyātumaṅgīkṛtavān| Tasmā etatso'vak - Parabhairavaḥ spaṣṭaṁ bhairavo'sti tayostu sūkṣmāntaraṁ bhavati| Prathamaṁ yathā mayā pūrvoktam - Parabhairavaḥ śivaśaktimayo'rthādbhairavabhairavīmayaḥ| Bhairavaḥ prathamatattve nivasannikhilena ca viśvottīrṇaḥ| Bhairavaśca na kadācitkāñcidvikṛtiṁ vrajati bhairavyāśca sa naiva kadācitkāñciddivyakrīḍāṁ bhajate| Asya ko'rthaḥ| Yasminkasmiṁścitprakāre nare bhairavī vyavaharati tena sarveṇa bhairavo'khilenānupahataḥ| Ata eva tvanmokṣasamaye tvamavagacchasi yattava svabhāvo na kadācidvikṛto miṣatāṁ saṁvatsarāṇāṁ sarveṣāṁ yeṣu naraḥ svaśarīre nyavasadityādiprakāreṇa| Bhairavo duḥkhātīto yacca sa na kadācana tapyate| Tvaṁ yadi maheśvarātsāhāyyamicchasi tarhi tvaṁ na tasminbhairavaṁ prārthayethā yataḥ sa nāpi jānāti yattvamasi| Parabhairavasya tu bhairavabhairavyātmakatvātsa na kevalaṁ viśvottīrṇo viśvamayo'pi| Kimiti| Yato hi bhairavo viśvottīrṇo bhairavī ca viśvamayī| Ata eva yadi tvaṁ maheśvarātsāhāyyamicchasi tarhi tvaṁ prārthayethāstasminparabhairavaṁ yasya bhairavī śaktināmakāpi sarvatra karṇayutā| Ko'pi cedghoratame narake duḥkhamanubhavaṁstrāhi trāhītyutkrośaṁśca tadā parabhairavastaṁ śroṣyati sa ca yatheṣṭaṁ taṁ duḥkhānmocayiṣyati| Anenālam| Adhunāhaṁ trikamukhyamatāni vivṛṇvannāsa iti||355||
The seeker (sādhakaḥ) asked (pṛṣṭavān): "Oh Guru (guro), before (prāk) you keep explaining (tvayā vyākhyā-pravartanāt) the Main Tenets of Trika (Shaivism) (trika-mukhya-matānām viṣaye), I have one doubt (mama eka-saṁśayaḥ). I (aham) know (jānāmi) that (yad) you (tvam) already (pūrvakāle) explained (vyākhyāḥ) this --more specifically, in the stanza 317-- (etad), however (parantu), I would like (tad rocayeyam aham) you to explain it to me again (yad tvam punar mahyam etad vyākhyāsi): What (kaḥ) (is) the difference (viśeṣaḥ) between Bhairava (also) called Śiva, and Parabhairava (also) called Paramaśiva (śiva-nāmaka-bhairavasya ca parama-śiva-nāmaka-para-bhairavasya ca madhye... iti)?". The Guru (guruḥ) agreed (aṅgīkṛtavān) to explain (vyākhyātum) it (etad) to the seeker (sādhakāya) again (punar). He (saḥ) told (avak) him (tasmai) this (etad): "Parabhairava (para-bhairavaḥ) is (asti) obviously (spaṣṭam) Bhairava (bhairavaḥ), but (tu) there is (bhavati) a subtle difference (sūkṣma-antaram) between them (tayoḥ). Firstly (prathamam), as (yathā) I said before (mayā pūrva-uktam): Parabhairava (para-bhairavaḥ) consists of Śiva and Śakti (śiva-śakti-mayaḥ), i.e. (arthāt) He consists of Bhairava and Bhairavī (bhairava-bhairavī-mayaḥ). Bhairava (bhairavaḥ) resides (nivasan) in the first category (prathama-tattve) and (ca) is totally transcendent --viz. He is beyond the universe-- (nikhilena... viśva-uttīrṇaḥ). Bhairava (bhairavaḥ ca) never (na kadācid) undergoes any change (kāñcid vikṛtim vrajati) and (ca) He (saḥ) never (na eva kadācid) partakes in any divine Play (kāñcid divya-krīḍām bhajate) of Bhairavī (bhairavyāḥ). What does this mean (asya kaḥ arthaḥ)? In whatever way (yasmin kasmin-cid prakāre) Bhairavī (bhairavī) behaves (vyavaharati) toward nara --toward the limited individual-- (nare), Bhairava (bhairavaḥ) is completely unaffected (akhilena anupahataḥ) by all that (tena sarveṇa). For this reason (atas eva), at the moment of your Liberation (tvat-mokṣa-samaye), you (tvam) realize (avagacchasi) that (yad) your (tava) essential nature (svabhāvaḥ) never (na kadācid) changed (vikṛtaḥ) despite all the years (miṣatām saṁvatsarāṇām sarveṣām) in which (yeṣu) nara (naraḥ) dwelt (nyavasat) in his body (sva-śarīre), etc. (iti-ādi-prakāreṇa). Bhairava (bhairavaḥ) is beyond pain (duḥkha-atītaḥ), that is to say (yad ca), He (saḥ) never (na kadācana) suffers (tapyate). If (yadi) you (tvam) want (icchasi) help (sāhāyyam) from the Great Lord (mahā-īśvarāt), then (tarhi) you (tvam) should not ask (na... prārthayethāḥ) Bhairava (bhairavam) for that (tasmin) because (yatas) He (saḥ) does not even know (na api jānāti) that (yad) you (tvam) exist (asi). However (tu), since Parabhairava consists of Bhairava and Bhairavī (para-bhairavasya... bhairava-bhairavī-ātmakatvāt), He (saḥ) is not only (na kevalam) transcendent (viśva-uttīrṇaḥ) but also (api) immanent (viśva-mayaḥ). Why? (kim iti) Because (yatas hi) Bhairava (bhairavaḥ) is transcendent (viśva-uttīrṇaḥ) and (ca) Bhairavī (bhairavī) is immanent (viśva-mayī). Therefore (atas eva), if (yadi) you (tvam) want (icchasi) help (sāhāyyam) from the Great Lord (mahā-īśvarāt), then (tarhi) you should ask (prārthayethāḥ) Parabhairava (para-bhairavam) for that (tasmin), whose --i.e. of Parabhairava-- (yasya) Bhairavī (bhairavī), also (api) called Śakti (śakti-nāmakā), has ears (karṇa-yutā) everywhere (sarvatra). If (ced) somebody (kaḥ api) experiences (anubhavan) pain (duḥkham) in the most terrible hell (ghoratame narake), and (ca) shouts (utkrośan) 'Help, help! (trāhi trāhi iti)', then (tadā) Parabhairava (para-bhairavaḥ) will hear (śroṣyati) him (tam) and (ca) He (saḥ) will free (mocayiṣyati) him (tam) from suffering (duḥkhāt) if He wishes so (yathā-iṣṭam). Enough (alam) of this (anena)! Now (adhunā) I (aham) keep (āse) explaining (vivṛṇvan) the Main Tenets of Trika (Shaivism) (trika-mukhya-matāni... iti)"||355||
इदानीं षट्त्रिंशत्तत्त्वसन्दोहे चतुर्थश्लोकविषये श्रीमद्राजानकानन्दस्य सम्पूर्णवृत्तिः
एवं क्रमावभासनाद्विश्वस्य शुद्धसंविन्मात्राधिकरण एव स्फुटतया परामृश्यमानस्याहमंशेऽभिषेचनात्स एव परमेश्वर ईश्वरतत्त्वदशामधिश्रयत्यत्र वेद्यजातस्य स्फुटावभासनाज्ज्ञानशक्त्युद्रेकः। आन्तरदशाया उद्रिक्तत्वात्सदाशिवावस्था बहिर्भावपरतोद्रेकात्त्वीश्वरावस्थेत्यनयोर्विशेषः। प्ररूढभेदस्येदन्तांशस्य समधृततुलापुटन्यायेनाहमंशस्फुरणायां शुद्धविद्यातत्त्वम्। अत्र विश्वस्य स्फुटतरं परामर्शनात्क्रियाशक्तिः प्रधाना। इयति च शुद्धस्वातन्त्र्यमेव तत्तद्वैचित्र्येण प्रस्फुरतीति शुद्धोऽध्वा॥४॥
इति। अधुनैतत्सर्वं विस्तरेण व्याख्यास्याम्यहमिति॥३५६॥
Idānīṁ ṣaṭtriṁśattattvasandohe caturthaślokaviṣaye śrīmadrājānakānandasya sampūrṇavṛttiḥ
Evaṁ kramāvabhāsanādviśvasya śuddhasaṁvinmātrādhikaraṇa eva sphuṭatayā parāmṛśyamānasyāhamaṁśe'bhiṣecanātsa eva parameśvara īśvaratattvadaśāmadhiśrayatyatra vedyajātasya sphuṭāvabhāsanājjñānaśaktyudrekaḥ| Āntaradaśāyā udriktatvātsadāśivāvasthā bahirbhāvaparatodrekāttvīśvarāvasthetyanayorviśeṣaḥ| Prarūḍhabhedasyedantāṁśasya samadhṛtatulāpuṭanyāyenāhamaṁśasphuraṇāyāṁ śuddhavidyātattvam| Atra viśvasya sphuṭataraṁ parāmarśanātkriyāśaktiḥ pradhānā| Iyati ca śuddhasvātantryameva tattadvaicitryeṇa prasphuratīti śuddho'dhvā||4||
iti| Adhunaitatsarvaṁ vistareṇa vyākhyāsyāmyahamiti||356||
"Now (idānīm), the full commentary (sampūrṇa-vṛttiḥ) of venerable Rājānakānanda (śrīmat-rājānakānandasya) about the fourth stanza (caturtha-śloka-viṣaye) in Ṣaṭtriṁśattattvasandoha (ṣaṭtriṁśattattvasandohe):
«Thus (evam), from manifesting the succession (of tattva-s or categories) (krama-avabhāsanāt), that (saḥ) very (eva) Supreme Lord (parama-īśvaraḥ) rests (adhiśrayati) on the state of the Īśvara-tattva --the fourth category-- (īśvara-tattva-daśām) by pouring (abhiṣecanāt) the universe (viśvasya), that is (here --in the category called Īśvara--) apprehended or perceived --lit. being mentally seized, considered, etc.-- (parāmṛśyamānasya) distinctly or sharply (sphuṭatayā), into the 'Aham' or 'I' portion (aham-aṁśe), which (acts as) a receptacle merely consisting of pure Consciousness (śuddha-saṁvid-mātra-adhikaraṇe eva). In this (category) --i.e. in Īśvara-- (atra), (there is) predominance of the Power of Knowledge (jñāna-śakti-udrekaḥ) because of a distinct or sharp manifestation (sphuṭa-avabhāsanāt) of that which appears (in the form of) an object --i.e. the universe-- (vedya-jātasya). Due to the prominence (udriktatvāt) of the internal state (āntara-daśāyāḥ), the condition (known as) the Sadāśiva-tattva --the third category-- (sadāśiva-avasthā) (emerges). However (tu), the stage (called) the Īśvara-tattva --the fourth category-- (īśvara-avasthā) (comes into existence) because of a predominance of the external state in (its) highest degree (bahis-bhāva-paratā-udrekāt). This is the difference (iti... viśeṣaḥ) between these two (tattva-s or categories) (anayoḥ). The Śuddhavidyā-tattva --the fifth category-- (śuddha-vidyā-tattva) (is made manifest) by duly equipoising the weights on the (two) cups of the balance (samadhṛta-tulā-puṭa-nyāyena), (metaphorically speaking), viz. (on one hand,) the 'Idam' or 'This' portion (idantā-aṁśasya), which has become increasingly different (from the 'Aham' or 'I' portion by now) (prarūḍha-bhedasya), (and on the other hand,) the glittering expansion of the 'Aham' or 'I' portion (aham-aṁśa-sphuraṇāyām). In this (fifth tattva or category) (atra), the Power of Action (kriyā-śaktiḥ) is the main one (pradhānā) because there is a more distinct apprehension or perception (sphuṭataram parāmarśanāt) of the universe (viśvasya). And (ca) (since) pure Svātantrya --Absolute Freedom-- (śuddha-svātantryam) alone (eva) throbs and flashes (prasphurati) within (the course) comprising (the first five tattva-s) (iyati) as a manifold diversity (tad-tad-vaicitryeṇa), (such) a course (adhvā) (is) thus (iti) pure (śuddhaḥ... iti)||4||».
Now (adhunā), I (aham) will explain (vyākhyāsyāmi) all (sarvam) this (etad) in detail (vistareṇa... iti)"||356||
ईश्वराख्यचतुर्थतत्त्व इदमर्थाद्विश्वं यथाशब्दमहमंशेऽभिषिक्तम्। अहन्ताद्भुतविश्वस्य पात्रमात्रा। यत एतत्तथा यतस्तत्त्वेऽस्मिन्विश्वं तत्स्फुटावभासनात्प्रभवत्यत्र ज्ञानशक्तेरपि प्राधान्यम्। पूर्वतत्त्वे यच्च सदाशिवतत्त्वेऽहन्ता श्रीराजानकानन्देनान्तरदशेत्यभिहितेदन्ताया अतिरिच्यते। तस्माद्विपरीतमीश्वरतत्त्व इदन्ता श्रीराजानकानन्देन बहिर्भाव इत्यभिहिताहन्ताया अतिरिच्यते। अन्यतः सद्विद्याख्यपञ्चमतत्त्वेऽहन्तेदन्तयोः पूर्णसाम्यं तुलाद्विपुटस्थापित इव। नाहन्ताया न चेदन्तायाः प्राधान्यम्। इह क्रियाशक्तेरपि प्रधानता। किमर्थम्। मम मतेऽहन्ताया इदन्तां चेदन्ताया अहन्तामान्दोलनत्वात्। श्रीमद्राजानकानन्दस्य मते तु विश्वस्य स्फुटतरं परामर्शनात्। अपरञ्च स्वातन्त्र्यशक्तेरत्र प्रथमेषु पञ्चतत्त्वेषु राज्ञीरूपत्वाच्छुद्धोऽध्वायमर्थतः प्रथमेषु पञ्चतत्त्वेष्वहन्तेदन्तयोरैक्यत्वात्सतो निश्चितं शुद्धोऽध्वायम्। पश्चान्मायानामकषष्ठतत्त्वात्पृथिवीनामकषट्त्रिंशतत्त्वपर्यन्तमशुद्धोऽध्वात्र। किमर्थम्। द्वैतस्यैकताभावस्य पदेऽस्मिन्राज्ञीरूपत्वात्॥३५७॥
Īśvarākhyacaturthatattva idamarthādviśvaṁ yathāśabdamahamaṁśe'bhiṣiktam| Ahantādbhutaviśvasya pātramātrā| Yata etattathā yatastattve'sminviśvaṁ tatsphuṭāvabhāsanātprabhavatyatra jñānaśakterapi prādhānyam| Pūrvatattve yacca sadāśivatattve'hantā śrīrājānakānandenāntaradaśetyabhihitedantāyā atiricyate| Tasmādviparītamīśvaratattva idantā śrīrājānakānandena bahirbhāva ityabhihitāhantāyā atiricyate| Anyataḥ sadvidyākhyapañcamatattve'hantedantayoḥ pūrṇasāmyaṁ tulādvipuṭasthāpita iva| Nāhantāyā na cedantāyāḥ prādhānyam| Iha kriyāśakterapi pradhānatā| Kimartham| Mama mate'hantāyā idantāṁ cedantāyā ahantāmāndolanatvāt| Śrīmadrājānakānandasya mate tu viśvasya sphuṭataraṁ parāmarśanāt| Aparañca svātantryaśakteratra prathameṣu pañcatattveṣu rājñīrūpatvācchuddho'dhvāyamarthataḥ prathameṣu pañcatattveṣvahantedantayoraikyatvātsato niścitaṁ śuddho'dhvāyam| Paścānmāyānāmakaṣaṣṭhatattvātpṛthivīnāmakaṣaṭtriṁśatattvaparyantamaśuddho'dhvātra| Kimartham| Dvaitasyaikatābhāvasya pade'sminrājñīrūpatvāt||357||
"In the fourth category called Īśvara (īśvara-ākhya-caturtha-tattve), Idam or This (idam) —that is (arthāt), the universe (viśvam)— is literally poured (yathāśabdam... abhiṣiktam) into the Aham or I portion (aham-aṁśe). *Aham or I (ahantā) is simply a receptacle (pātra-mātrā) for the amazing universe (adbhuta-viśvasya). Because (yatas) this (etad) (is) so (tathā) —because (yatas) the universe (viśvam) predominates (prabhavati) in this category (tattve asmin), due to its distinct or sharp manifestation (tad-sphuṭa-avabhāsanāt)—, the Power of Knowledge also predominates (jñāna-śakteḥ api prādhānyam) here (atra). In the previous category (pūrva-tattve), that is to say (yad ca), in the Sadāśiva category (sadāśiva-tattve), Aham or I (ahantā) —called (abhihitā) 'internal state' (āntara-daśā iti) by venerable Rājānakānanda (śrī-rājānakānandena)— prevails (atiricyate) over Idam or This (idantāyāḥ). Contrary (viparītam) to that (tasmāt), in the Īśvara category (īśvara-tattve), Idam or This (idantā) —called (abhihitā) 'external state' (bahis-bhāvaḥ iti) by venerable Rājānakānanda (śrī-rājānakānandena)— prevails (atiricyate) over Aham or I (ahantāyāḥ). On the other hand (anyatas), in the fifth category called Sadvidyā (sadvidyā-ākhya-pañcama-tattve), (there is) total equilibrium (pūrṇa-sāmyam) between Aham and Idam (ahantā-idantayoḥ), as if (iva) they were placed on the two cups of a balance (tulā-dvi-puṭa-sthāpite). Neither Aham nor Idam are predominant (na ahantāyāḥ na ca idantāyāḥ prādhānyam). Here (iha) there is also predominance (api pradhānatā) of Power of Action (kriyā-śakteḥ). Why? (kimartham) In my opinion (mama mate), because there is an oscillation (āndolanatvāt) from Aham (ahantāyāḥ) to Idam (idantām) and (ca) from Idam (idantāyāḥ) to Aham (ahantām). But (tu), in the opinion (mate) of illustrious Rājānakānanda (śrīmat-rājānakānandasya), because there is a more distinct apprehension or perception (sphuṭataram parāmarśanāt) of the universe (viśvasya). Moreover (aparañca), as the Power of the Absolute Freedom is the Queen (svātantrya-śakteḥ... rājñī-rūpatvāt) here (atra) —in the first five categories (prathameṣu pañca-tattveṣu)—, this (ayam) course (adhvā) (is) pure (śuddhaḥ), that is to say (arthatas), since there is unity (aikyatvāt sataḥ) between Aham and Idam (ahantā-idantayoḥ) in the first five categories (prathameṣu pañca-tattveṣu), this (ayam) course (adhvā) (is) definitely (niścitam) pure (śuddhaḥ). Afterward (paścāt), from the sixth category called Māyā (māyā-nāmaka-ṣaṣṭha-tattvāt) down to the thirty-sixth category called Pṛthivī (pṛthivī-nāmaka-ṣaṭtriṁśa-tattva-paryantam), the course (adhvā) (is) impure (aśuddhaḥ) here (atra). Why? (kimartham) Because duality or absence of unity is the Queen (dvaitasya ekatā-abhāvasya... rājñī-rūpatvāt) at this stage (pade asmin)"||357||
Āṇavamala
परभैरवेण सहजैक्यं गृह्णाने नरे च भन्दनकारि तु।
मलं गतमेव निवृत्तितां शाश्वतं विलोमक्रमेण वा वै॥१०॥
इति त्रिकमुख्यमतेषु दशमश्लोकोऽयमिति॥३५८॥
Parabhairaveṇa sahajaikyaṁ gṛhṇāne nare ca bhandanakāri tu|
Malaṁ gatameva nivṛttitāṁ śāśvataṁ vilomakrameṇa vā vai||10||
iti trikamukhyamateṣu daśamaśloko'yamiti||358||
"This (ayam) (is) the tenth stanza (daśama-ślokaḥ) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu):
«When the limited individual realizes (his) natural unity with Parabhairava (parabhairaveṇa 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 iti... iti)||10||»"||358||
परभैरवसाद्भवति मायाया वशे नरे तदा केवलं निवृत्तितां गतमाणवमलम्। विलोमक्रमेण वार्थान्निवृत्तितामाणवमले गते नरः परभैरवसाद्भवन्। परभैरवेण चैक्यं परभैरवसाद्भव एव। श्रीतन्त्रालोके १.२३-२५ चाभिनवगुप्तपादैरेतत्प्रस्तुतस्यास्य विषय उक्तम्
मलमज्ञानमिच्छन्ति संसाराङ्कुरकारणम्।
इति प्रोक्तं तथा च श्रीमालिनीविजयोत्तरे॥२३॥
विशेषणेन बुद्धिस्थे संसारोत्तरकालिके।
सम्भावनां निरस्यैतदभावे मोक्षमब्रवीत्॥२४॥
अज्ञानमिति न ज्ञानाभावश्चातिप्रसङ्गतः।
स हि लोष्टादिकेऽप्यस्ति न च तस्यास्ति संसृतिः॥२५॥
इति। इदानीमेतद्व्याख्यास्याम्यहमिति॥३५९॥
Parabhairavasādbhavati māyāyā vaśe nare tadā kevalaṁ nivṛttitāṁ gatamāṇavamalam| Vilomakrameṇa vārthānnivṛttitāmāṇavamale gate naraḥ parabhairavasādbhavan| Parabhairaveṇa caikyaṁ parabhairavasādbhava eva| Śrītantrāloke 1.23-25 cābhinavaguptapādairetatprastutasyāsya viṣaya uktam
Malamajñānamicchanti saṁsārāṅkurakāraṇam|
Iti proktaṁ tathā ca śrīmālinīvijayottare||23||
Viśeṣaṇena buddhisthe saṁsārottarakālike|
Sambhāvanāṁ nirasyaitadabhāve mokṣamabravīt||24||
Ajñānamiti na jñānābhāvaścātiprasaṅgataḥ|
Sa hi loṣṭādike'pyasti na ca tasyāsti saṁsṛtiḥ||25||
iti| Idānīmetadvyākhyāsyāmyahamiti||359||
"When the limited individual, who is subject to Māyā, becomes Parabhairava (para-bhairava-sāt-bhavati māyāyāḥ vaśe nare), then (tadā) Āṇavamala (āṇavamalam) merely (kevalam) disappears (nivṛttitām gatam). Or (vā) vice versa (vilomakrameṇa), that is to say (arthāt), when Āṇavamala disappears (nivṛttitām āṇavamale gate), nara or the limited individual (naraḥ) becomes Parabhairava (para-bhairava-sāt-bhavan). And (ca) unity (aikyam) with Parabhairava (para-bhairaveṇa) (is) to become Parabhairava (para-bhairava-sāt-bhavaḥ eva). In venerable Tantrāloka (śrī-tantrāloke 1.23-25 ca), illustrious Abhinavagupta said this (abhinavagupta-pādaiḥ etad... uktam) about this subject under discussion (prastutasya asya viṣaye):
«It is said (proktam) so (tathā ca) in venerable Mālinīvijayottaratantra --in the last half of stanza 1.23-- (śrī-mālinīvijayottare): 'They --the sages-- maintain (icchanti) that mala (malam) (is) ignorance (ajñānam) (and) the cause of the sprout of Saṁsāra --Transmigration full of sorrow-- (saṁsāra-aṅkura-kāraṇam iti)' --and this ignorance is called Āṇavamala--. After rejecting (nirasya) the opinion or supposition (sambhāvanām) that (ignorance) remaining in the intellect (buddhi-sthe) —which appears after Transmigration (saṁsāra-uttara-kālike)— is endowed with this characteristic or mark --i.e. that bauddhājñāna or intellectual ignorance is the cause of the sprout of Transmigration-- (viśeṣaṇena), (Śiva) said (abravīt) (that) Liberation (mokṣam) (will take place) in the absence of that --in the absence of pauruṣājñāna (ignorance about the Self), which is the real cause of the sprout of Transmigration-- (tad-abhāve). 'Ignorance' --i.e. Āṇavamala-- (ajñānam iti) is not (total) absence of knowledge (jñāna-abhāvaḥ ca) (because if it were so) there would be an unwarrantable stretch of this rule --viz. generalization would be excessive-- (atiprasaṅgataḥ). Because (hi) that (total ignorance) (saḥ) is (asti) in a lump of earth, etc. (loṣṭa-ādike) indeed (api), but there is no (na ca... asti) Transmigration (saṁsṛtiḥ) in their case --in the case of a lump of earth, etc.-- (tasya... iti)||1.23-25||».
Now (idānīm), I (aham) will explain (vyākhyāsyāmi) this (etad... iti)"||359||
श्रीमालिनीविजयोत्तरतन्त्रे श्लोकः १.२३ श्रीमदभिनवगुप्तेनापूर्णमुदाहृतः। श्लोके तस्मिन्नाणवमलं संसारमूलमिव निर्दिष्टम्। किञ्च पौरुषबौद्धाज्ञानाख्याकृतिद्वययुतमाणवमलम्। मोक्षो मुख्यशः पौरुषाज्ञानापनयनं संसूचयति। बौद्धाज्ञानं चेत्पौरुषाज्ञानस्थानेऽपनीतं तर्हि मुक्तिर्नास्ति। एवं बौद्धाज्ञानापनयनगुरुता का। यतो बौद्धाज्ञानेऽपनीते जीवन्मुक्तिः स्थिरतामिता। यदि केवलं पौरुषाज्ञानमपनीतं तदा स्थिरमोक्षानुभवार्थं देहमरणं त्वया प्रतीक्षितव्यम्। तथापि मोक्षकारणं सदा पौरुषाज्ञानापनयनम्। परन्तु पौरुषाज्ञानं किम्। सङ्क्षेपतः पूर्वं मयोक्तमिवात्मा बहुतां गत इत्यस्य विनिश्चयः पौरुषाज्ञानम्। इदानीं सम्भावनानि सर्वाणि विस्तरेण वर्णयिष्यामीति॥३६०॥
Śrīmālinīvijayottaratantre ślokaḥ 1.23 śrīmadabhinavaguptenāpūrṇamudāhṛtaḥ| Śloke tasminnāṇavamalaṁ saṁsāramūlamiva nirdiṣṭam| Kiñca pauruṣabauddhājñānākhyākṛtidvayayutamāṇavamalam| Mokṣo mukhyaśaḥ pauruṣājñānāpanayanaṁ saṁsūcayati| Bauddhājñānaṁ cetpauruṣājñānasthāne'panītaṁ tarhi muktirnāsti| Evaṁ bauddhājñānāpanayanagurutā kā| Yato bauddhājñāne'panīte jīvanmuktiḥ sthiratāmitā| Yadi kevalaṁ pauruṣājñānamapanītaṁ tadā sthiramokṣānubhavārthaṁ dehamaraṇaṁ tvayā pratīkṣitavyam| Tathāpi mokṣakāraṇaṁ sadā pauruṣājñānāpanayanam| Parantu pauruṣājñānaṁ kim| Saṅkṣepataḥ pūrvaṁ mayoktamivātmā bahutāṁ gata ityasya viniścayaḥ pauruṣājñānam| Idānīṁ sambhāvanāni sarvāṇi vistareṇa varṇayiṣyāmīti||360||
"The stanza 1.23 (ślokaḥ 1.23) in venerable Mālinīvijayottaratantra (śrī-mālinīvijayottaratantre) was partially quoted (apūrṇam udāhṛtaḥ) by eminent Abhinavagupta (śrīmat-abhinavaguptena). In that stanza (śloke tasmin), Āṇavamala (āṇava-malam) is indicated (nirdiṣṭam) as (iva) the root of Saṁsāra (saṁsāra-mūlam). Besides (kiñca), Āṇavamala (āṇava-malam) has two aspects called ignorance about the Self and intellectual ignorance (pauruṣa-bauddha-ajñāna-ākhya-ākṛti-dvaya-yutam). Liberation (mokṣaḥ) mainly (mukhyaśas) implies (saṁsūcayati) the removal of the ignorance about the Self (pauruṣa-ajñāna-apanayanam). If (ced) the intellectual ignorance (bauddha-ajñānam) is removed (apanītam) instead of the ignorance about the Self (pauruṣa-ajñāna-sthāne), then (tarhi) there is no (na asti) Liberation (muktiḥ). Thus (evam), what (kā) (is) the importance of removing the intellectual ignorance (bauddha-ajñāna-apanayana-gurutā)? Because (yatas) when the intellectual ignorance is taken away (bauddha-ajñāne apanīte), Liberation while living (jīvat-muktiḥ) becomes stable (sthiratām itā). If (yadi) only (kevalam) the ignorance about the Self (pauruṣa-ajñānam) is removed (apanītam), then (tadā), in order to enjoy a stable Liberation (sthira-mokṣa-anubhava-artham), you must wait (tvayā pratīkṣitavyam) for the death of the body (deha-maraṇam). Anyway (tathā api), the cause of Liberation (mokṣa-kāraṇam) (is) always the removal of the ignorance about the Self (sadā pauruṣa-ajñāna-apanayanam). However (parantu), what (kim) (is) the ignorance about the Self (pauruṣa-ajñānam)? In short (saṅkṣepataḥ), as (iva) I said (mayā uktam) before (pūrvam): Ignorance about the Self (pauruṣa-ajñānam) (is) a total conviction (viniścayaḥ) about this (asya): 'The Self (ātmā) became many (bahutām gataḥ iti)'. Now (idānīm), I will describe (varṇayiṣyāmi) in detail (vistareṇa) all (sarvāṇi) the possibilities (sambhāvanāni... iti)"||360||
शिष्यस्य सम्भावनानीमानि पञ्च (१) पौरुषबौद्धाज्ञानेऽनपनीते। शिष्योऽयं नरमात्रोऽद्यापि। (२) पौरुषाज्ञानमनपनीतं बौद्धाज्ञानमपनीतं च। शिष्योऽयममुक्तः पण्डितस्तु। एवं स न नरमात्रः। किमिति। तस्य परभैरवशास्त्रविषय उचितज्ञानत्वात्। स पुनरमुक्तस्तस्मिन्पौरुषाज्ञानावस्थितित्वात्। अत एव तस्य मुख्यार्थो गुरोः प्रसादतो वा समाधौ परभैरवस्यानुग्रहेण वा पौरुषाज्ञानापनयनम्। (३) पौरुषाज्ञानमपनीतं बौद्धाज्ञानमनपनीतं च। शिष्योऽयं मुक्त एवापण्डितस्तु। एवं स न स्पष्टं नरमात्रः। यद्यपि शिष्योऽयं मुक्तस्तथापि स स्थिरमोक्षमनुभवितुमशक्तः। किमिति। तस्मिन्बौद्धाज्ञानावस्थितित्वात्। अत एव तस्य मुख्यार्थः परभैरवशास्त्राध्ययनाद्बौद्धाज्ञानापनयनम्। शिष्योऽयं चेत्स्वबौद्धाज्ञानमपनेतुमशक्तः स देहमृत्य्वनन्तरं स्थिरमोक्षमनुभविष्यति तस्य च भाव्यजन्म न भविष्यति। अपरञ्च स इच्छानुसारं लोकमिमं पुनरागन्तुं शक्तः। (४) पौरुषाज्ञानमपनीतं बौद्धाज्ञानमपनीतं च। शिष्योऽयं मुक्त एव पण्डितोऽपि च। स च न स्पष्टं नरमात्रो अपि तु महायोगी जीवन्मुक्तोऽर्थाच्छिष्योऽयमधुनैवात्रैव स्थिरमोक्षमनुभवत्यर्थतस्तस्य मरणं प्रतीक्षितुमावश्यकता नास्ति। स्थूलदेहे च किञ्चित्कालं यावज्जीवित्वा तत्त्यक्त्वा भौतिकशरीरस्याभावात्पूर्णतरमोक्षमप्यनुभवति। तस्य च भाव्यजन्म न भविष्यति। अपरञ्च तस्य मुक्तत्वात्स इच्छानुसारं लोकमिमं पुनरागन्तुं शक्तः। (५) मुक्तानां विशेषवर्गः स्यात्। ते विदेहमुक्ता अभिधीयन्ते। किमर्थम्। यतस्ते सद्यस्तीव्रतमाच्छक्तिपातात्स्वस्थूलदेहांस्त्यजन्ति। प्रस्तुतमिदमिदानीं सुस्पष्टमेवेति॥३६१॥
Śiṣyasya sambhāvanānīmāni pañca (1) pauruṣabauddhājñāne'napanīte| Śiṣyo'yaṁ naramātro'dyāpi| (2) Pauruṣājñānamanapanītaṁ bauddhājñānamapanītaṁ ca| Śiṣyo'yamamuktaḥ paṇḍitastu| Evaṁ sa na naramātraḥ| Kimiti| Tasya parabhairavaśāstraviṣaya ucitajñānatvāt| Sa punaramuktastasminpauruṣājñānāvasthititvāt| Ata eva tasya mukhyārtho guroḥ prasādato vā samādhau parabhairavasyānugraheṇa vā pauruṣājñānāpanayanam| (3) Pauruṣājñānamapanītaṁ bauddhājñānamanapanītaṁ ca| Śiṣyo'yaṁ mukta evāpaṇḍitastu| Evaṁ sa na spaṣṭaṁ naramātraḥ| Yadyapi śiṣyo'yaṁ muktastathāpi sa sthiramokṣamanubhavitumaśaktaḥ| Kimiti| Tasminbauddhājñānāvasthititvāt| Ata eva tasya mukhyārthaḥ parabhairavaśāstrādhyayanādbauddhājñānāpanayanam| Śiṣyo'yaṁ cetsvabauddhājñānamapanetumaśaktaḥ sa dehamṛtyvanantaraṁ sthiramokṣamanubhaviṣyati tasya ca bhāvyajanma na bhaviṣyati| Aparañca sa icchānusāraṁ lokamimaṁ punarāgantuṁ śaktaḥ| (4) Pauruṣājñānamapanītaṁ bauddhājñānamapanītaṁ ca| Śiṣyo'yaṁ mukta eva paṇḍito'pi ca| Sa ca na spaṣṭaṁ naramātro api tu mahāyogī jīvanmukto'rthācchiṣyo'yamadhunaivātraiva sthiramokṣamanubhavatyarthatastasya maraṇaṁ pratīkṣitumāvaśyakatā nāsti| Sthūladehe ca kiñcitkālaṁ yāvajjīvitvā tattyaktvā bhautikaśarīrasyābhāvātpūrṇataramokṣamapyanubhavati| Tasya ca bhāvyajanma na bhaviṣyati| Aparañca tasya muktatvātsa icchānusāraṁ lokamimaṁ punarāgantuṁ śaktaḥ| (5) Muktānāṁ viśeṣavargaḥ syāt| Te videhamuktā abhidhīyante| Kimartham| Yataste sadyastīvratamācchaktipātātsvasthūladehāṁstyajanti| Prastutamidamidānīṁ suspaṣṭameveti||361||
"These (imāni) (are) the five (pañca) possibilities (sambhāvanāni) for a disciple (śiṣyasya): (1) Ignorance about the Self and intellectual ignorance (1 pauruṣa-bauddha-ajñāne) are not removed (anapanīte). This (ayam) disciple (śiṣyaḥ) is still a mere nara or limited individual (nara-mātraḥ adyāpi). (2) Ignorance about the Self (2 pauruṣa-ajñānam) is not removed (anapanītam) and (ca) intellectual ignorance (bauddha-ajñānam) is removed (apanītam). This (ayam) disciple (śiṣyaḥ) is not liberated (amuktaḥ) but (tu) is a scholar (paṇḍitaḥ). Thus (evam), he (saḥ) is not a mere nara or limited individual (na nara-mātraḥ). Why? (kim iti) Because he has proper knowledge (tasya... ucita-jñānatvāt) about the Parabhairava's scriptures (para-bhairava-śāstra-viṣaye). However (punar), he (saḥ) is not liberated (amuktaḥ) since in him ignorance about the Self persists (tasmin pauruṣa-ajñāna-avasthititvāt). On this account (atas eva), his (tasya) main goal (mukhya-arthaḥ) (is) the removal of the ignorance about the Self (pauruṣa-ajñāna-apanayanam) through the Favor (prasādatas) of the Guru (guroḥ) or (vā... vā) by means of the Grace (anugraheṇa) of Parabhairava (para-bhairavasya) in trance (samādhau). (3) Ignorance about the Self (3 pauruṣa-ajñānam) is removed (apanītam) and (ca) intellectual ignorance (bauddha-ajñānam) is not removed (anapanītam). This (ayam) disciple (śiṣyaḥ) is liberated (muktaḥ eva) but (tu) is not a scholar (apaṇḍitaḥ). Thus (evam), he (saḥ) is not (na) obviously (spaṣṭam) a mere nara or limited individual (nara-mātraḥ). Although (yadi api) this (ayam) disciple (śiṣyaḥ) is liberated (muktaḥ), even so (tathā api) he (saḥ) cannot (aśaktaḥ) enjoy (anubhavitum) a stable Liberation (sthira-mokṣam). Why? (kim iti) Since in him intellectual ignorance persists (tasmin bauddha-ajñāna-avasthititvāt). On this account (atas eva), his (tasya) main goal (mukhya-arthaḥ) (is) the removal of the intellectual ignorance (bauddha-ajñāna-apanayanam) through the study of the Parabhairava's scriptures (para-bhairava-śāstra-adhyayanāt). If (ced) this (ayam) disciple (śiṣyaḥ) cannot (aśaktaḥ) remove (apanetum) his intellectual ignorance (sva-bauddha-ajñānam), he (saḥ) will enjoy (anubhaviṣyati) a stable Liberation (sthira-mokṣam) immediately after the death of (his) body (deha-mṛtyu-anantaram), and (ca) there will not be (na bhaviṣyati) a future birth (bhāvya-janma) for him (tasya). Moreover (aparañca), he (saḥ) can (śaktaḥ) return (punar āgantum) to this world (lokam imam) at will (icchā-anusāram). (4) Ignorance about the Self (4 pauruṣa-ajñānam) is removed (apanītam) and (ca) intellectual ignorance (bauddha-ajñānam) is removed (apanītam). This (ayam) disciple (śiṣyaḥ) is liberated (muktaḥ eva) and (ca) also (api) a scholar (paṇḍitaḥ). And (ca) he (saḥ) is not (na) obviously (spaṣṭam) a mere nara or limited individual (nara-mātraḥ) but (api tu) a Great Yogī (mahā-yogī) (and) a liberated while living (jīvat-muktaḥ), that is to say (arthāt), this (ayam) disciple (śiṣyaḥ) enjoys (anubhavati) a stable Liberation (sthira-mokṣam) right now (adhunā eva) (and) right here (atra eva), i.e. (arthatas) he does not need to wait for death (tasya maraṇam pratīkṣitum āvaśyakatā na asti). And (ca) after living (jīvitvā) in the gross body (sthūla-dehe) for some time (kiñcid-kālam), he leaves it --viz. the gross body-- (tad tyaktvā) (and) enjoys (anubhavati) an even fuller Liberation (pūrṇatara-mokṣam api) due to the absence (abhāvāt) of the material body (bhautika-śarīrasya). And (ca) there will not be (na bhaviṣyati) a future birth (bhāvya-janma) for him (tasya). Moreover (aparañca), since he is liberated (tasya muktatvāt), he (saḥ) can (śaktaḥ) return (punar āgantum) to this world (lokam imam) at will (icchā-anusāram). (5) There is (5... syāt) a special group (viśeṣa-vargaḥ) of liberated ones (muktānām). They (te) are called (abhidhīyante) Videhamukta-s (vi-deha-muktāḥ). Why? (kimartham) Because (yatas) they (te) immediately (sadyas) leave (tyajanti) their gross bodies (sva-sthūla-dehān) due to the most intense Śaktipāta --lit. descent of Power-- (tīvra-tamāt śakti-pātāt). This (idam) topic (prastutam) is now very clear (idānīm su-spaṣṭam eva iti)!"||361||
आणवमलं च न समग्रज्ञानाभावोऽर्थात्समग्राज्ञानम्। किमिति। यतो यद्येवं संसारो न स्यात्। तथाहि शिला न संसरत्येव। यच्छिलायाः शतोत्तरमज्ञानं भवति तत्सा न कदाचित्संसरति। इत्थं यतो भूतानि संसरन्ति ततस्तेष्वज्ञानमसमग्रम्। एतत्सुखावगम्यमेव। श्रीतन्त्रालोके १.३६-४२ एतदभिनवगुप्तपादैरुक्तम्
ज्ञानाज्ञानस्वरूपं यदुक्तं प्रत्येकमप्यदः।
द्विधा पौरुषबौद्धत्वभिदोक्तं शिवशासने॥३६॥
तत्र पुंसो यदज्ञानं मलाख्यं तज्जमप्यथ।
स्वपूर्णचित्क्रियारूपशिवतावरणात्मकम्॥३७॥
सङ्कोचिदृक्क्रियारूपं तत्पशोरविकल्पितम्।
तदज्ञानं न बुद्ध्यंशोऽध्यवसायाद्यभावतः॥३८॥
अहमित्थमिदं वेद्मीत्येवमध्यवसायिनी।
षट्कञ्चुकाबिलाणूत्थप्रतिबिम्बनतो यदा॥३९॥
धीर्जायते तदा तादृग्ज्ञानमज्ञानशब्दितम्।
बौद्धं तस्य च तत्पौंस्नं पोषणीयं च पोष्टृ च॥४०॥
क्षीणे तु पशुसंस्कारे पुंसः प्राप्तपरस्थितेः।
विकस्वरं तद्विज्ञानं पौरुषं निर्विकल्पकम्॥४१॥
विकस्वराविकल्पात्मज्ञानौचित्येन यावता।
तद्बौद्धं यस्य तत्पौंस्नं प्राग्वत्पोष्यं च पोष्टृ च॥४२॥
इति। अधुनैतत्सर्वं श्रीमदभिनवगुप्तेनोक्तं सङ्क्षेपेण व्याख्यास्यामीति॥३६२॥
Āṇavamalaṁ ca na samagrajñānābhāvo'rthātsamagrājñānam| Kimiti| Yato yadyevaṁ saṁsāro na syāt| Tathāhi śilā na saṁsaratyeva| Yacchilāyāḥ śatottaramajñānaṁ bhavati tatsā na kadācitsaṁsarati| Itthaṁ yato bhūtāni saṁsaranti tatasteṣvajñānamasamagram| Etatsukhāvagamyameva| Śrītantrāloke 1.36-42 etadabhinavaguptapādairuktam
Jñānājñānasvarūpaṁ yaduktaṁ pratyekamapyadaḥ|
Dvidhā pauruṣabauddhatvabhidoktaṁ śivaśāsane||36||
Tatra puṁso yadajñānaṁ malākhyaṁ tajjamapyatha|
Svapūrṇacitkriyārūpaśivatāvaraṇātmakam||37||
Saṅkocidṛkkriyārūpaṁ tatpaśoravikalpitam|
Tadajñānaṁ na buddhyaṁśo'dhyavasāyādyabhāvataḥ||38||
Ahamitthamidaṁ vedmītyevamadhyavasāyinī|
Ṣaṭkañcukābilāṇūtthapratibimbanato yadā||39||
Dhīrjāyate tadā tādṛgjñānamajñānaśabditam|
Bauddhaṁ tasya ca tatpauṁsnaṁ poṣaṇīyaṁ ca poṣṭṛ ca||40||
Kṣīṇe tu paśusaṁskāre puṁsaḥ prāptaparasthiteḥ|
Vikasvaraṁ tadvijñānaṁ pauruṣaṁ nirvikalpakam||41||
Vikasvarāvikalpātmajñānaucityena yāvatā|
Tadbauddhaṁ yasya tatpauṁsnaṁ prāgvatpoṣyaṁ ca poṣṭṛ ca||42||
iti| Adhunaitatsarvaṁ śrīmadabhinavaguptenoktaṁ saṅkṣepeṇa vyākhyāsyāmīti||362||
"And (ca) Āṇavamala (āṇava-malam) is not (na) total absence of knowledge (samagra-jñāna-abhāvaḥ), to wit (arthāt), total ignorance (samagra-ajñānam). Why? (kim iti) Because (yatas) if that were so (yadi evam), there would not be (na syāt) Saṁsāra or Transmigration (saṁsāraḥ). For example (tathāhi): A rock (śilā) does not transmigrate (na saṁsarati eva)! As (yad) the rock has (śilāyāḥ... bhavati) one hundred percent (śata-uttaram) ignorance (ajñānam), therefore (tad), it (sā) never (na kadācid) transmigrate (saṁsarati). In this way (ittham), since (yatas) the living beings (bhūtāni) transmigrate (saṁsaranti), therefore (tatas), ignorance (ajñānam) in them (teṣu) is not complete (asamagram). This (etad) (is) easy to understand (sukha-avagamyam eva)! In venerable Tantrāloka 1.36-42 (śrī-tantrāloke 1.36-42), this (etad) has been said (uktam) by illustrious Abhinavagupta (abhinavagupta-pādaiḥ):
«That (adas) nature of knowledge and ignorance (jñāna-ajñāna-svarūpam) which (yad) has been mentioned (uktam) (is) even (api) double (dvidhā) for each one --for knowledge and for ignorance-- (pratyekam). In the Śiva's scripture(s) (śiva-śāsane), it is described by means of the names pauruṣa and bauddha --related to the Self and related to the intellect-- (pauruṣa-bauddhatva-bhidā-uktam) --i.e. there are two kinds of ignorance (pauruṣājñāna and bauddhājñāna - ignorance about the Self and intellectual ignorance) and two types of knowledge (pauruṣajñāna and bauddhajñāna - knowledge about the Self and intellectual knowledge)--. In that --i.e. in those four kinds of knowledge and ignorance-- (tatra), ignorance (ajñānam) called (Āṇava)mala (mala-ākhyam) which (yad) belongs to the limited being --to Puruṣa-- (puṁsaḥ), though (api atha) born from That --from Śiva-- (tad-jam), it covers the State of Śiva that is Consciousness and Action —which are perfect and full in themselves— (sva-pūrṇa-cit-kriyā-rūpa-śivatā-āvaraṇa-ātmakam). It is contracting perception and activity (saṅkoci-dṛk-kriyā-rūpam), it is devoid of any vikalpa --i.e. it is undoubted-- (avikalpitam) (and) it belongs to the limited being (tad-paśoḥ). That ignorance (tad-ajñānam) is not (na) in the portion of intellect --viz. it is not related to the intellect-- (buddhi-aṁśaḥ) because of the absence of the faculty of determination, etc. (adhyavasāya-ādi-abhāvataḥ). When (yadā) does come into existence (jāyate) an intellect (dhīḥ) that determines (adhyavasāyinī) so (evam): 'I (aham) know (vedmi) this (idam) in this way (ittham... iti)', due to a reflection arising from a Puruṣa --category 12-- confounded by the six sheaths --Māyā, Kalā, Vidyā, Rāga, Kāla and Niyati, categories 6 to 11-- (ṣaṭ-kañcuka-ābila-aṇu-uttha-pratibimbanataḥ), then (tadā) such a knowledge (tādṛk-jñānam) is called ignorance (ajñāna-śabditam) which pertains to the intellect (bauddham) --i.e. bauddhājñāna--. And (ca) this (bauddhājñāna) (tasya) is nourished by (pauruṣājñāna) and nourishes pauruṣājñāna (tad-pauṁsnaṁ poṣaṇīyaṁ ca poṣṭṛ ca). But (tu) when (all) the accumulated impressions of a limited being are annihilated (kṣīṇe... paśu-saṁskāre) since Puruṣa has attained the Supreme State (puṁsaḥ prāpta-para-sthiteḥ), that knowledge (tad-vijñānam) (is known as) pauruṣajñāna --knowledge about the Self-- (pauruṣam), which is (totally) expanded (vikasvaram) (and) devoid of vikalpa-s (nirvikalpakam). (And) that (knowledge in such intellect) (tad) (is called) bauddhajñāna --intellectual knowledge-- (bauddham) inasmuch as (yāvatā) it is fit --i.e. it is in accordance-- for the (aforesaid) knowledge which is (totally) expanded and devoid of vikalpa-s (vikasvara-avikalpa-ātma-jñāna-aucityena). (And) like before --as in the case of pauruṣājñāna and bauddhājñāna-- (prāk-vat), this (bauddhajñāna) (yasya) is nourished by (pauruṣajñāna) and nourishes pauruṣajñāna (tad-pauṁsnam... poṣyam ca poṣṭṛ ca iti)||1.36-42||».
Now (adhunā), I will explain (vyākhyāsyāmi) succinctly (saṅkṣepeṇa) all this (etad sarvam) which has been said (uktam) by venerable Abhinavagupta (śrīmat-abhinavaguptena... iti)"||362||
यथा पौरुषबौद्धाख्याज्ञानद्वयमस्ति तथैव पौरुषबौद्धाख्यज्ञानद्वयमस्ति। अपरे च पूर्वाभ्यां विरुद्धे। अज्ञानस्य भेदद्वयमाणवमलस्याकृतिद्वयं यद्विश्वप्रपञ्चाय शिवावस्थामावृणोति। सङ्कोचिदृक्क्रियात्मकमाणवमलं चाविकल्पितम्। अत एवाणवमलमिदं विकल्पद्वारेणातिक्रन्तुं न शक्यते। एवमाणवमलमपूर्णत्वमिहैवाधुनैव न कोऽपि चेदं शङ्कते। पौरुषाज्ञानं च न बुद्धाववस्थितमध्यवसायाद्यभावादर्थादहमित्थमिदं वेद्मीत्येवमध्यवसायिनी बुद्धिर्नात्र स्यात्। अत एव न कश्चिद्बुद्धिविषयप्रत्यत्नः पौरुषाज्ञानमपनेतुं समर्थः। परभैरवानुग्रहः केवलं तत्कर्तुं समर्थः। अपरञ्च किं बौद्धाज्ञानम्। देहप्राणाद्यात्मकेऽनात्मन्यात्माभिमान एव। अभिमानोऽयं च षट्कञ्चुकाबिलाणोर्बुद्धिस्थितः। एवं बौद्धाज्ञानं कपटज्ञानम्। तथाह्यहमित्थमिदं वेद्मीत्य्यथा पूर्वं मयोक्तम्। इह लोकेऽस्मिन्बौद्धाज्ञानं कपटमतसमूहमूलम्। कपटज्ञानादस्मात्त्वं परमार्थं नोपलभसेऽपि तु त्वन्मनःकल्पना। यथा त्वद्बुद्धौ कपटज्ञानमेतदुत्थितं तथा त्वद्बुद्धिः परमेश्वरस्य च परमेश्वरदेहात्मनो विश्वस्य च विषय उचितं वितर्कयितुमकल्पा। बौद्धाज्ञानं च पौरुषाज्ञानेन पोषणीयं च पौरुषाज्ञानं पोष्टृ च। परभैरवशास्त्रधीराध्यायाद्बौद्धाज्ञानमशेषेणापनीतम्। परभैरवस्यानुग्रहेण तु त्वमन्ततो मोक्षमाप्नोसि। कलेऽस्मिंस्त्वं निर्विकल्परूपं विकस्वरज्ञानमपि प्राप्नोसि। विशेषज्ञानमेतत्पौरुषज्ञानमित्यभिधीयते। यतश्च त्वं परभैरवशास्त्रधीराध्ययनरूपमुद्गरेण खड्गमिव त्वद्बुद्धिमप्यघटयस्ततस्त्वया बौद्धज्ञानमप्यधिगतम्। पौरुषज्ञानस्य च बौद्धज्ञानस्य च द्विगुणप्राप्तिद्वारेण त्वज्जीवन्मुक्तिर्दृढं भवति। बौद्धज्ञानं च पौरुषज्ञानेन पोषणीयं च पौरुषज्ञानं पोष्टृ चेति॥३६३॥
Yathā pauruṣabauddhākhyājñānadvayamasti tathaiva pauruṣabauddhākhyajñānadvayamasti| Apare ca pūrvābhyāṁ viruddhe| Ajñānasya bhedadvayamāṇavamalasyākṛtidvayaṁ yadviśvaprapañcāya śivāvasthāmāvṛṇoti| Saṅkocidṛkkriyātmakamāṇavamalaṁ cāvikalpitam| Ata evāṇavamalamidaṁ vikalpadvāreṇātikrantuṁ na śakyate| Evamāṇavamalamapūrṇatvamihaivādhunaiva na ko'pi cedaṁ śaṅkate| Pauruṣājñānaṁ ca na buddhāvavasthitamadhyavasāyādyabhāvādarthādahamitthamidaṁ vedmītyevamadhyavasāyinī buddhirnātra syāt| Ata eva na kaścidbuddhiviṣayapratyatnaḥ pauruṣājñānamapanetuṁ samarthaḥ| Parabhairavānugrahaḥ kevalaṁ tatkartuṁ samarthaḥ| Aparañca kiṁ bauddhājñānam| Dehaprāṇādyātmake'nātmanyātmābhimāna eva| Abhimāno'yaṁ ca ṣaṭkañcukābilāṇorbuddhisthitaḥ| Evaṁ bauddhājñānaṁ kapaṭajñānam| Tathāhyahamitthamidaṁ vedmītyyathā pūrvaṁ mayoktam| Iha loke'sminbauddhājñānaṁ kapaṭamatasamūhamūlam| Kapaṭajñānādasmāttvaṁ paramārthaṁ nopalabhase'pi tu tvanmanaḥkalpanā| Yathā tvadbuddhau kapaṭajñānametadutthitaṁ tathā tvadbuddhiḥ parameśvarasya ca parameśvaradehātmano viśvasya ca viṣaya ucitaṁ vitarkayitumakalpā| Bauddhājñānaṁ ca pauruṣājñānena poṣaṇīyaṁ ca pauruṣājñānaṁ poṣṭṛ ca| Parabhairavaśāstradhīrādhyāyādbauddhājñānamaśeṣeṇāpanītam| Parabhairavasyānugraheṇa tu tvamantato mokṣamāpnosi| Kale'smiṁstvaṁ nirvikalparūpaṁ vikasvarajñānamapi prāpnosi| Viśeṣajñānametatpauruṣajñānamityabhidhīyate| Yataśca tvaṁ parabhairavaśāstradhīrādhyayanarūpamudgareṇa khaḍgamiva tvadbuddhimapyaghaṭayastatastvayā bauddhajñānamapyadhigatam| Pauruṣajñānasya ca bauddhajñānasya ca dviguṇaprāptidvāreṇa tvajjīvanmuktirdṛḍhaṁ bhavati| Bauddhajñānaṁ ca pauruṣajñānena poṣaṇīyaṁ ca pauruṣajñānaṁ poṣṭṛ ceti||363||
"Just as (yathā) there is (asti) a couple of kinds of ignorance called '(ignorance) about the Self' and 'intellectual (ignorance)' (pauruṣa-bauddha-ākhya-ajñāna-dvayam), so also (tathā eva) there is (asti) a couple of kinds of knowledge called '(knowledge) about the Self' and 'intellectual (knowledge)' (pauruṣa-bauddha-ākhya-jñāna-dvayam). And (ca) the latter (apare) are opposed (viruddhe) to the former (pūrvābhyām). The two kinds (bheda-dvayam) of ignorance (ajñānasya) (are) the two aspects (ākṛti-dvayam) of Āṇavamala (āṇava-malasya), which (yad) hide (āvṛṇoti) the State of Śiva (śiva-avasthām) for the universe to unfold (viśva-prapañcāya). And (ca) Āṇavamala (āṇava-malam) is contracting perception and activity (saṅkoci-dṛk-kriyā-ātmakam) (and) it is devoid of any vikalpa or thought --i.e. it is undoubted-- (avikalpitam). On this account (atas eva), this (idam) Āṇavamala (āṇava-malam) cannot (na śakyate) be overcome (atikrantum) by means of vikalpa (vikalpa-dvāreṇa). Thus (evam), Āṇavamala (āṇava-malam) (is) lack of Fullness (apūrṇatvam) right here (iha eva) (and) right now (adhunā eva), and (ca) nobody (na kaḥ api) doubts (śaṅkate) about this (idam). And (ca) the ignorance about the Self (pauruṣa-ajñānam) is not residing (na... avasthitam) in the intellect (buddhau) because of the absence of the faculty of determination, etc. (adhyavasāya-ādi-abhāvāt), that is to say (arthāt), here (atra) there is no (na... syāt) intellect (buddhiḥ) determining (adhyavasāyinī) so (evam): 'I (aham) know (vedmi) this (idam) in this way (ittham... iti)'. For this reason (atas eva), no intellectual effort (na kaścid buddhi-viṣaya-pratyatnaḥ) can (samarthaḥ) remove (apanetum) the ignorance about the Self (pauruṣa-ajñānam). Only (kevalam) the Grace of Parabhairava (para-bhairava-anugrahaḥ) can (samarthaḥ) do (kartum) that (tad). Moreover (aparañca), what (kim) (is) the intellectual ignorance (bauddha-ajñānam)? It is the erroneous conception that the not-Self consisting of body, vital energy, etc. is the Self (deha-prāṇa-ādi-ātmake anātmani ātma-abhimānaḥ eva)! And (ca) this (ayam) erroneous conception (abhimānaḥ) remains in the intellect (buddhi-sthitaḥ) of a limited individual confounded by the six sheaths (ṣaṭ-kañcuka-ābila-aṇoḥ). Thus (evam), intellectual ignorance (bauddha-ajñānam) (is) spurious knowledge (kapaṭa-jñānam). For example (tathā hi), as (yathā) I said (mayā uktam) before (pūrvam): 'I (aham) know (vedmi) this (idam) in this way (ittham... iti)'. Here (iha), in this world (loke asmin), the intellectual ignorance (bauddha-ajñānam) is the root of the multitude of spurious opinions (kapaṭa-mata-samūha-mūlam). Due to this spurious knowledge (kapaṭa-jñānāt asmāt), you (tvam) do not (na) perceive (upalabhase) the Highest Reality (parama-artham) but rather (api tu) your imagination (tvat-manaḥkalpanā). Since (yathā) this (etad) spurious knowledge (kapaṭa-jñānam) is active (utthitam) in your intellect (tvat-buddhau), therefore (tathā) your intellect (tvat-buddhiḥ) is not fit (akalpā) for properly reasoning (ucitam vitarkayitum) about (viṣaye) the Supreme Lord (parama-īśvarasya) and (ca... ca) the universe (viśvasya) which is the Body of the Supreme Lord (parama-īśvara-deha-ātmanaḥ). And (ca) the intellectual ignorance (bauddha-ajñānam) is nourished (poṣaṇīyam) by the ignorance about the Self (pauruṣa-ajñānena) and (ca... ca) nourishes (poṣṭṛ) the ignorance about the Self (pauruṣa-ajñānam). Intellectual ignorance (bauddha-ajñānam) is completely removed (aśeṣeṇa apanītam) through a serious and steady study of the Parabhairava's scriptures (para-bhairava-śāstra-dhīra-adhyāyāt). But (tu), by the Grace (anugraheṇa) of Parabhairava (para-bhairavasya), you (tvam) finally (antatas) attain (āpnosi) Liberation (mokṣam). At this time (kale asmin), you (tvam) also get (api prāpnosi) an expansive knowledge (vikasvara-jñānam) which is devoid of any vikalpa or thought (nirvikalpa-rūpam). This (etad) special knowledge (viśeṣa-jñānam) is called (abhidhīyate): 'Knowledge about the Self' (pauruṣa-jñānam iti). And (ca) as (yatas) you (tvam) also forged (api aghaṭayaḥ) your intellect (tvat-buddhim), as if it were a sword (khaḍgam iva), with the hammer of a serious and steady study of the Parabhairava's scriptures (para-bhairava-śāstra-dhīra-adhyayana-rūpa-mudgareṇa), therefore (tatas), you also got intellectual knowledge (tvayā bauddha-jñānam api adhigatam). By means of this double attainment (dviguṇa-prāpti-dvāreṇa) of knowledge about the Self (pauruṣa-jñānasya) and (ca... ca) of intellectual knowledge (bauddha-jñānasya), your Liberation while living (tvat-jīvat-muktiḥ) becomes (bhavati) firm (dṛḍham). And (ca) the intellectual knowledge (bauddha-jñānam) is nourished (poṣaṇīyam) by the knowledge about the Self (pauruṣa-jñānena) and (ca... ca) nourishes (poṣṭṛ) the knowledge about the Self (pauruṣa-jñānam... iti)"||363||
अन्ततः श्रीतन्त्रालोके १.४९-५१ एतदभिनवगुप्तपादैर्व्याख्यातम्
देहसद्भावपर्यन्तमात्मभावो यतो धियि।
देहान्तेऽपि न मोक्षः स्यात्पौरुषाज्ञानहानितः॥४९॥
बौद्धाज्ञाननिवृत्तौ तु विकल्पोन्मूलनाद्ध्रुवम्।
तदैव मोक्ष इत्युक्तं धात्रा श्रीमन्निशाटने॥५०॥
विकल्पयुक्तचित्तस्तु पिण्डपाताच्छिवं व्रजेत्।
इतरस्तु तदैवेति शास्त्रस्यात्र प्रधानतः॥५१॥
इति। अत्र यच्छ्रीमदभिनवगुप्तेनोक्तं पूर्वं मयोदाहृतमपि। अहम्परन्तु श्रीमदभिनवगुप्तोपदेशान्व्याख्यान्प्रस्तुतमिदं पुनः कथयिष्यामि। दीक्षानन्तरमपि यत्र परभैरवानुग्रहेण पौरुषाज्ञानमपनीतं बुद्धावज्ञानं सदास्ते। बौद्धाज्ञानमिदम्। किमर्थमेतद्भवति। यतो दीक्षायाः प्राक्शिष्येण परभैरवशास्त्रधीराध्ययनं नासीच्छिष्येण। यदि तु दीक्षायाः पश्चात्तस्य जीवनस्य शेषभागे बौद्धाज्ञानमनपनीतं तदा स स्थिरमोक्षमनुभवितुमशक्तः। यद्येवं स केवलं देहपातात्स्थिरमोक्षमनुभविष्यति। यदि तस्मिन्परन्त्वज्ञानद्वयं सर्वथोन्मूलितं तर्हि जीवन्मुक्तिर्वर्तते। बौद्धज्ञानविभवोऽयं यत्तद्यावज्जीवं स्थिरमुक्तिमनुभवितुं शिष्याय क्षमतां ददाति। अपरञ्च शिष्यश्चेत्कस्यचित्पुत्रोऽहमरोग्यहं कस्यचित्पिताहं मद्दृढमतमिदमित्यादि चिन्तयन्नास्ते तदा तत्तद्बुद्धौ बौद्धाज्ञानसन्निधिं निर्दिशति। फलतो यथा पूर्वं मयोक्तं स स्थिरमोक्षानुभवार्थे स्वदेहस्य मरणं प्रतीक्षितुमर्हति। अत एव जीवन्मुक्तिप्राप्त्यर्थाय बौद्धज्ञानगुर्वर्थत्वात्परभैरवशास्त्राणामत्र प्राधान्यमिति॥३६४॥
Antataḥ śrītantrāloke 1.49-51 etadabhinavaguptapādairvyākhyātam
Dehasadbhāvaparyantamātmabhāvo yato dhiyi|
Dehānte'pi na mokṣaḥ syātpauruṣājñānahānitaḥ||49||
Bauddhājñānanivṛttau tu vikalponmūlanāddhruvam|
Tadaiva mokṣa ityuktaṁ dhātrā śrīmanniśāṭane||50||
Vikalpayuktacittastu piṇḍapātācchivaṁ vrajet|
Itarastu tadaiveti śāstrasyātra pradhānataḥ||51||
iti| Atra yacchrīmadabhinavaguptenoktaṁ pūrvaṁ mayodāhṛtamapi| Ahamparantu śrīmadabhinavaguptopadeśānvyākhyānprastutamidaṁ punaḥ kathayiṣyāmi| Dīkṣānantaramapi yatra parabhairavānugraheṇa pauruṣājñānamapanītaṁ buddhāvajñānaṁ sadāste| Bauddhājñānamidam| Kimarthametadbhavati| Yato dīkṣāyāḥ prākśiṣyeṇa parabhairavaśāstradhīrādhyayanaṁ nāsīcchiṣyeṇa| Yadi tu dīkṣāyāḥ paścāttasya jīvanasya śeṣabhāge bauddhājñānamanapanītaṁ tadā sa sthiramokṣamanubhavitumaśaktaḥ| Yadyevaṁ sa kevalaṁ dehapātātsthiramokṣamanubhaviṣyati| Yadi tasminparantvajñānadvayaṁ sarvathonmūlitaṁ tarhi jīvanmuktirvartate| Bauddhajñānavibhavo'yaṁ yattadyāvajjīvaṁ sthiramuktimanubhavituṁ śiṣyāya kṣamatāṁ dadāti| Aparañca śiṣyaścetkasyacitputro'hamarogyahaṁ kasyacitpitāhaṁ maddṛḍhamatamidamityādi cintayannāste tadā tattadbuddhau bauddhājñānasannidhiṁ nirdiśati| Phalato yathā pūrvaṁ mayoktaṁ sa sthiramokṣānubhavārthe svadehasya maraṇaṁ pratīkṣitumarhati| Ata eva jīvanmuktiprāptyarthāya bauddhajñānagurvarthatvātparabhairavaśāstrāṇāmatra prādhānyamiti||364||
"Finally (antatas), in venerable Tantrāloka 1.49-51 (śrī-tantrāloke 1.49-51), eminent Abhinavagupta explained this (etad abhinavagupta-pādaiḥ vyākhyātam):
«Hence (yatas), (even after receiving initiation,) as long as the (physical) body exists (deha-sadbhāva-paryantam), (there persists) I-ness in (the sphere of) the intellect --viz. this is bauddhājñāna-- (ātma-bhāvaḥ... dhiyi) --this is a possible course if the disciple does not develop bauddhajñāna or intellectual knowledge by studying the non-dualistic Śiva's scriptures--. (But, even in that case, bauddhājñāna) does not (persist) (na) when the (physical) body ends --i.e. at the time of death-- (deha-ante api), (and then) there is (syāt) Liberation (mokṣaḥ) due to the disappearance of pauruṣājñāna --ignorance about the Self-- (pauruṣa-ajñāna-hānitaḥ). However (tu), when bauddhājñāna has vanished --i.e. it has vanished while the body is still alive-- (bauddha-ajñāna-nivṛttau) because vikalpa has been firmly uprooted or eradicated --and pauruṣājñāna is also destroyed-- (vikalpa-unmūlanāt dhruvam), then (tadā eva) Liberation (takes place) (mokṣaḥ). It has been said so (iti uktam) by the Creator --i.e. by Śiva-- (dhātrā) in venerable Niśāṭanatantra (śrīmat-niśāṭane). Nonetheless (tu), the one whose mind is engaged in vikalpa --e.g. I am fat, I am sick, I am healthy, I am rich, etc.-- (vikalpa-yukta-cittaḥ) (even if he was initiated and his pauruṣājñāna was obliterated,) attains (vrajet) to Śiva (śivam) when the physical body falls --at the time of death-- (piṇḍa-pātāt). But (tu) the other --the one who possesses both intellectual knowledge and knowledge about the Self, i.e. bauddhajñāna and pauruṣajñāna-- (itaraḥ) (gets Liberation) at that time (and right there) --i.e. he does not have to wait for death of the physical body-- (tadā eva). Thus (iti), there is pre-eminence or predominance (pradhānataḥ) of the scripture (śāstrasya) here (atra... iti) (over one's own personal experience in samādhi or trance)||1.49-51||».
Here (atra), what (yad) venerable Abhinavagupta said (śrīmat-abhinavaguptena uktam) was also mentioned (udāhṛtam api) by me (mayā) before --in 361-- (pūrvam). Nonetheless (parantu), while I explain (vyākhyān) the teachings of illustrious Abhinavagupta (śrīmat-abhinavagupta-upadeśān), I will speak (aham... kathayiṣyāmi) again (punar) about this topic (prastutam idam). Even (api) after initiation (dīkṣā-anantaram), where (yatra) the ignorance about the Self (pauruṣa-ajñānam) has been extirpated (apanītam) by the Grace of Parabhairava (parabhairava-anugraheṇa), an ignorance (ajñānam) keeps existing (sat āste) in the intellect (buddhau). This (idam) (is) the intellectual ignorance (bauddha-ajñānam). Why (kimartham) is this happening (etad bhavati)? Because (yatas) before (prāk) the initiation (dīkṣāyāḥ), there was no (na āsīt) serious study of the Parabhairava's scriptures (para-bhairava-śāstra-dhīra-adhyayanam) on the part of the disciple (śiṣyeṇa). But (tu) if (yadi), after (paścāt) the initiation (dīkṣāyāḥ), during the remaining portion (śeṣa-bhāge) of his life (tasya jīvanasya), the disciple did not remove the intellectual ignorance (śiṣyeṇa... bauddha-ajñānam anapanītam), then (tadā) he (saḥ) is unable (aśaktaḥ) to enjoy (anubhavitum) a stable Liberation (sthira-mokṣam). If this is so (yadi evam), he (saḥ) will only enjoy (kevalam... anubhaviṣyati) a stable Liberation (sthira-mokṣam) after the body falls (deha-pātāt). However (parantu), if (yadi) in him (tasmin) the couple of types of ignorance (ajñāna-dvayam) has been fully eradicated (sarvathā unmūlitam), then (tarhi) Liberation while living (jīvat-muktiḥ) takes place (vartate). This (ayam) (is) the Glory of the intellectual knowledge (bauddha-jñāna-vibhavaḥ), that (yad) it (tad), while living (yāvat jīvam), enables (kṣamatām dadāti) the disciple (śiṣyāya) to enjoy (anubhavitum) a stable Liberation (sthira-muktim). Moreover (aparañca), if (ced) the disciple (śiṣyaḥ) keeps thinking (cintayan āste) 'I (aham) (am) the son (putraḥ) of someone (kasyacid)', 'I (aham) (am) healthy (arogī)', 'I (aham) (am) the father (pitā) of someone (kasyacid)', 'This (idam) (is) my firm opinion (mad-dṛḍha-matam)', etc. (iti-ādi), then (tadā) that (tad) indicates (nirdiśati) the presence of intellectual ignorance (bauddha-ajñāna-sannidhim) in his intellect (tad-buddhau). Consequently (phalatas), as (yathā) I said (mayā uktam) before (pūrvam), in order to enjoy a stable Liberation (sthira-mokṣa-anubhava-arthe), he (saḥ) is obliged (arhati) to wait for (pratīkṣitum) the death (maraṇam) of his own body (sva-dehasya). On this account (atas eva), due to the importance of the intellectual knowledge (bauddha-jñāna-gurvarthatvāt) for the attainment of Liberation while living (jīvat-mukti-prāpti-arthāya), (there is) here (atra) predominance (prādhānyam) of the Parabhairava's scriptures (para-bhairava-śāstrāṇām... iti)"||364||
Puruṣa or limited individual
यतो नरः परमेशात्मा सारतस्ततः सृजति जगत्सर्वम्।
स स्वग्रीवेऽतिसुगन्धिस्रक्वदेव जपमालेवाथवा हि॥११॥
इति त्रिकमुख्यमतेष्वेकादशश्लोकोऽयमिति॥३६५॥
Yato naraḥ parameśātmā sāratastataḥ sṛjati jagatsarvam|
Sa svagrīve'tisugandhisrakvadeva japamālevāthavā hi||11||
iti trikamukhyamateṣvekādaśaśloko'yamiti||365||
"This (ayam) (is) the eleventh stanza (ekādaśa-ślokaḥ) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu):
«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... iti... iti)||11||»"||365||
श्रीप्रत्यभिज्ञाहृदये चतुर्थसूत्रेण -यत्पूर्वं मयोदाहृतम्- तत्सदृशं किञ्चित्क्षेमराजपादैरुक्तम्। किञ्च तच्छाश्त्रे पञ्चमसूत्रमपि संयोजयिष्याम्यहम्। सूत्र उभे विशेषेण पञ्चमसूत्रं तवाध्यात्मिकमार्गे सारवती स्तः। कोऽपि चेच्छ्रीप्रत्यभिज्ञाहृदये पञ्चमसूत्रमवगन्तुं शक्तस्तर्हि स विज्ञानाकलावस्थामतिशीघ्रं प्राप्स्यति। पश्चात्तु विषयोऽयं मया वक्ष्यते। अधुना द्वे सूत्रे
चितिसङ्कोचात्मा चेतनोऽपि सङ्कुचितविश्वमय॥४॥
इति।
चितिरेव चेतनपदादवरूढा चेत्यसङ्कोचिनी चित्तम्॥५॥
इति। द्वे सूत्र इमे सहगामिनी। किमिति। अपवादादस्मात् - कथं नरः स्वदेहवत्सङ्कुचितविश्वमयः स्यात्स यदि विकल्पमयः। सङ्क्षेपेण - नरो यदि पुरुषाख्योऽपि विकल्पपूर्णचित्तयुतः कथं स निर्विकल्परूपः परभैरवः स्यात्। अपवादोऽयं विशदो विशदतरं तु श्रीमत्प्रत्यभिज्ञाहृदये पञ्चमसूत्ररूपेणापवादस्य तादृशस्योत्तरं यन्नरचित्तं चितिरेव। का चितिः। सा भैरव्येवार्थाद्भैरवशक्तिः। इदानीं श्रीमत्क्षेमराजेन विरचितपञ्चमसूत्रगभीरवृत्तिं समासतो मद्वचनैर्व्याख्यास्याम्यहमिति॥३६६॥
Śrīpratyabhijñāhṛdaye caturthasūtreṇa -yatpūrvaṁ mayodāhṛtam- tatsadṛśaṁ kiñcitkṣemarājapādairuktam| Kiñca tacchāśtre pañcamasūtramapi saṁyojayiṣyāmyaham| Sūtra ubhe viśeṣeṇa pañcamasūtraṁ tavādhyātmikamārge sāravatī staḥ| Ko'pi cecchrīpratyabhijñāhṛdaye pañcamasūtramavagantuṁ śaktastarhi sa vijñānākalāvasthāmatiśīghraṁ prāpsyati| Paścāttu viṣayo'yaṁ mayā vakṣyate| Adhunā dve sūtre
Citisaṅkocātmā cetano'pi saṅkucitaviśvamaya||4||
iti|
Citireva cetanapadādavarūḍhā cetyasaṅkocinī cittam||5||
iti| Dve sūtra ime sahagāminī| Kimiti| Apavādādasmāt - Kathaṁ naraḥ svadehavatsaṅkucitaviśvamayaḥ syātsa yadi vikalpamayaḥ| Saṅkṣepeṇa - Naro yadi puruṣākhyo'pi vikalpapūrṇacittayutaḥ kathaṁ sa nirvikalparūpaḥ parabhairavaḥ syāt| Apavādo'yaṁ viśado viśadataraṁ tu śrīmatpratyabhijñāhṛdaye pañcamasūtrarūpeṇāpavādasya tādṛśasyottaraṁ yannaracittaṁ citireva| Kā citiḥ| Sā bhairavyevārthādbhairavaśaktiḥ| Idānīṁ śrīmatkṣemarājena viracitapañcamasūtragabhīravṛttiṁ samāsato madvacanairvyākhyāsyāmyahamiti||366||
"By the fourth aphorism (caturtha-sūtreṇa) —which (yad) was quoted by me (mayā udāhṛtam) previously (pūrvam) --in 326--— in venerable Pratyabhijñāhṛdaya (śrī-pratyabhijñāhṛdaye), something (kiñcid) similar to that --to what Gabriel Pradīpaka said in the stanza 11 of his Main Tenets of Trika (Shaivism)-- (tad-sadṛśam) was said (uktam) by eminent Kṣemarāja (kṣemarāja-pādaiḥ). Besides (kiñca), I will also add (api saṁyojayiṣyāmi aham) the fifth aphorism (pañcama-sūtram) in that scripture --in Pratyabhijñāhṛdaya-- (tad-śāśtre). Both aphorisms (sūtre ubhe), especially (viśeṣeṇa) the fifth aphorism (pañcama-sūtram), are (staḥ) vital (sāravatī) in your spiritual path (tava ādhyātmika-mārge). If (ced) someone (kaḥ api) can (śakta) understand (avagantum) the fifth aphorism (pañcama-sūtram) of venerable Pratyabhijñāhṛdaya (śrī-pratyabhijñāhṛdaye), then (tarhi) he (saḥ) will attain (prāpsyati) very fast (ati-śīghram) the state of Vijñānākala (vijñānākala-avasthām). But (tu) this (ayam) topic (viṣayaḥ) will be spoken about (vakṣyate) by me (mayā) later (paścāt). Now (adhunā) the two aphorisms (dve sūtre):
«The individual experient (cetanaḥ), in whom there is contraction of Citi (citi-saṅkoca-ātmā), also (api) has the universe as his body, but in a contracted way (saṅkucita-viśva-mayaḥ iti)||4||»,
«It is Citi (citiḥ) alone (eva) (who), by descending (avarūḍhā) from the stage of pure Consciousness (cetana-padāt), contracts Herself (assuming the form of) the object or knowable (cetya-saṅkocinī); (and it is also Citi who) becomes the mind (cittam iti)||5||».
These (ime) two (dve) aphorisms (sūtre) work together (saha-gāminī). Why? (kim iti) Because of this objection (apavādāt asmāt): How (katham) could nara --the limited individual-- have the universe as his own body, but in a contracted way (naraḥ sva-deha-vat saṅkucita-viśva-mayaḥ syāt), if (yadi) he (saḥ) consists of vikalpa --i.e. of mental fluctuations-- (vikalpa-mayaḥ)? Summarizing (saṅkṣepeṇa): If (yadi) nara (naraḥ), also called puruṣa (puruṣa-ākhyaḥ api), is endowed with a mind full of vikalpa-s (vikalpa-pūrṇa-citta-yutaḥ), how (katham) is (syāt) he (saḥ) Parabhairava (para-bhairavaḥ) whose nature is nirvikalpa --viz. devoid of vikalpa-- (nirvikalpa-rūpaḥ)? This (ayam) objection (apavādaḥ) is brilliant (viśadaḥ), but (tu) more brilliant (viśada-taram) is the answer (uttaram) to such an objection (apavādasya tādṛśasya) in the form of the fifth aphorism (pañcama-sūtra-rūpeṇa) in venerable Pratyabhijñāhṛdaya (śrīmat-pratyabhijñāhṛdaye), that (yad) the mind of nara (nara-cittam) (is) Citi alone/Herself (citiḥ eva). What (kā) (is) Citi (citiḥ)? She (sā) (is) Bhairavī Herself (bhairavī eva), i.e. (arthāt) the Śakti or Power of Bhairava (bhairava-śaktiḥ). Now (idānīm), succinctly (samāsato) (and) in my own words (mad-vacanaiḥ), I will explain (vyākhyāsyāmi aham) the deep commentary on the fifth aphorism written by illustrious Kṣemarāja (śrīmat-kṣemarājena viracita-pañcama-sūtra-gabhīra-vṛttim... iti)"||366||
एतद्विषयापेक्षया मम मतमिदम् - चित्ते सम्भावनद्वयं चित्प्राधान्यं वा सङ्कोचप्राधान्यं वा चिच्छक्तिरूपा चिद्वसति प्रथमतत्त्वे यस्मिन्प्रकाशप्रधानत्वम्। अत्रारोहणार्थं द्वौ प्रकारौ - सहजारोहणं परभैरवानुग्रहप्रेरितं च समाधिद्वारेणारोहणं प्रत्यत्नप्रेरितं च। सहजमार्गे चित्ते चित्प्रधानत्वे प्रकाशप्रधानत्वे च तर्हि तस्य प्रमाता विज्ञानाकलनामको यो मायाख्यषट्तत्त्वस्याणवमलस्य च मध्येऽपरामहामायायामवस्थितः। तदनन्तरं त्वयि प्रकाशविमर्शप्राधान्यत्वे तदवस्थायाः प्रमाता मन्त्रनामको यः पञ्चमतत्त्वे सद्विद्याख्येऽवस्थितः। ततः परं चित्सङ्कोचोऽल्पीभवंस्त्वं चतुर्थतत्त्वे मन्त्रेश्वरावस्थां च तृतीयतत्त्वे मन्त्रमहेश्वरावस्थां च स्वभावतोऽधिगच्छसि। प्रक्रमेऽस्मिंस्तव चित्तस्य प्रसारो वर्तते शक्तिरिव तत्सहजावस्थाधिगमनपर्यन्तम्। अस्मिन्वर्तमाने त्वं भैरवो भवसि। समाधिना परन्तु सति प्रयत्नेऽधिरोहणं क्रमकं न त्वतिशीघ्रम्। तस्माच्चितिरेव चिन्मात्रपदादवरुह्य चित्तमभवत्। श्रीप्रत्यभिज्ञाहृदये पञ्चमसूत्रमिदमाध्यात्मिकमार्गासृक्। किमर्थम्। यतस्त्वं यदि तत्सम्यगवगच्छसि तर्हि त्वं शाक्तोपायपारं गच्छसि मोक्षदेहल्यां शाम्भवोपाये विज्ञानाकलावस्थायामवरोहसि च। शाक्तोपायश्च शाम्भवोपायश्च पश्चान्मया वक्ष्येत इति॥३६७॥
Etadviṣayāpekṣayā mama matamidam - Citte sambhāvanadvayaṁ citprādhānyaṁ vā saṅkocaprādhānyaṁ vā cicchaktirūpā cidvasati prathamatattve yasminprakāśapradhānatvam| Atrārohaṇārthaṁ dvau prakārau - Sahajārohaṇaṁ parabhairavānugrahapreritaṁ ca samādhidvāreṇārohaṇaṁ pratyatnapreritaṁ ca| Sahajamārge citte citpradhānatve prakāśapradhānatve ca tarhi tasya pramātā vijñānākalanāmako yo māyākhyaṣaṭtattvasyāṇavamalasya ca madhye'parāmahāmāyāyāmavasthitaḥ| Tadanantaraṁ tvayi prakāśavimarśaprādhānyatve tadavasthāyāḥ pramātā mantranāmako yaḥ pañcamatattve sadvidyākhye'vasthitaḥ| Tataḥ paraṁ citsaṅkoco'lpībhavaṁstvaṁ caturthatattve mantreśvarāvasthāṁ ca tṛtīyatattve mantramaheśvarāvasthāṁ ca svabhāvato'dhigacchasi| Prakrame'smiṁstava cittasya prasāro vartate śaktiriva tatsahajāvasthādhigamanaparyantam| Asminvartamāne tvaṁ bhairavo bhavasi| Samādhinā parantu sati prayatne'dhirohaṇaṁ kramakaṁ na tvatiśīghram| Tasmāccitireva cinmātrapadādavaruhya cittamabhavat| Śrīpratyabhijñāhṛdaye pañcamasūtramidamādhyātmikamārgāsṛk| Kimartham| Yatastvaṁ yadi tatsamyagavagacchasi tarhi tvaṁ śāktopāyapāraṁ gacchasi mokṣadehalyāṁ śāmbhavopāye vijñānākalāvasthāyāmavarohasi ca| Śāktopāyaśca śāmbhavopāyaśca paścānmayā vakṣyeta iti||367||
"This (idam) (is) my (mama) opinion (matam) regarding this topic (etad-viṣaya-apekṣayā) — In the mind (citte) (there are) two possibilities (sambhāvana-dvayam): Cit predominates (cit-prādhānyam) or (vā... vā) limitation predominates (saṅkoca-prādhānyam). Cit (cit), whose nature is the Power of Consciousness (cit-śakti-rūpā), resides (vasati) in the first category (prathama-tattve), in which (yasmin) (there is) predominance of Prakāśa (prakāśa-pradhānatvam). Here (atra) (there are) two ways (dvau prakārau) to ascend (ārohaṇa-artham): A natural ascent (sahaja-ārohaṇam) impelled by the Grace of Parabhairava (para-bhairava-anugraha-preritam) and (ca... ca) an ascent (ārohaṇam) by means of samādhi or trance (samādhi-dvāreṇa) impelled by effort (prayatna-preritam). In the natural path (sahaja-mārge), when Cit and Prakāśa predominate in the mind (citte cit-pradhānatve prakāśa-pradhānatve ca), then (tarhi) the knower (pramātā) of that (tasya) is called Vijñānākala (vijñāna-akala-nāmakaḥ), which (yaḥ) remains (avasthitaḥ) in the inferior Mahāmāyā (aparā-mahā-māyāyām) —between the sixth category called Māyā and Āṇavamala (māyā-ākhya-ṣaṭ-tattvasya āṇavamalasya ca madhye). After that (tad-anantaram), when Prakāśa and Vimarśa predominate (prakāśa-vimarśa-prādhānyatve) in you (tvayi), the knower (pramātā) of that state (tad-avasthāyāḥ) is called Mantra (mantra-nāmakaḥ), which (yaḥ) remains (avasthitaḥ) in the fifth category (pañcama-tattve) known as Sadvidyā (sad-vidyā-ākhye). After that (tatas param), as the limitation of Cit decreases (cit-saṅkocaḥ alpībhavan), you (tvam) naturally/spontaneously (svabhāvatas) attain (adhigacchasi) the state of Mantreśvara (mantra-īśvara-āvasthām) in the fourth category (caturtha-tattve) and (ca... ca) the state of Mantramaheśvara (mantra-mahā-īśvara-avasthām) in the third category (tṛtīya-tattve). In this process (prakrame asmin), an expansion (prasāraḥ) of your mind (tava cittasya) takes place (vartate) till (this mind) attains its natural state (tad-sahaja-avasthā-adhigamana-paryantam) as (iva) Śakti (śaktiḥ). When this happens (asmin vartamāne), you (tvam) become (bhavasi) Bhairava (bhairavaḥ). Nonetheless (parantu), when there is effort (sati prayatne) by samādhi or trance (samādhinā), the ascent (adhirohaṇam) is gradual (kramakam) and not (na tu) very fast (ati-śīghram). Therefore (tasmāt), Citi alone/Herself (citiḥ eva), after descending (avaruhya) from the stage of pure Consciousness (cit-mātra-padāt), became (abhavat) the mind (cittam). This (idam) fifth aphorism (pañcama-sūtram) in venerable Pratyabhijñāhṛdaya (śrī-pratyabhijñāhṛdaye) (is) the blood of the spiritual path (ādhyātmika-mārga-asṛk). Why? (kimartham) Because (yatas) if (yadi) you (tvam) fully understand it (tad samyak avagacchasi), then (tarhi) you (tvam) cross Śāktopāya (śākta-upāya-pāram gacchasi) and (ca) land (avarohasi) in the state of Vijñānākala (vijñāna-akala-avasthāyām), in Śāmbhavopāya (śāmbhava-upāye) which is the threshold of Liberation (mokṣa-dehalyām). I will speak about (mayā vakṣyete) Śāktopāya (śākta-upāyaḥ) and (ca... ca) Śāmbhavopāya (śāmbhava-upāyaḥ) later (paścāt... iti)"||367||
यस्मात्सर्वमयो जीवः सर्वभावसमुद्भवात्।
तत्संवेदनरूपेण तादात्म्यप्रतिपत्तितः॥३॥
तस्माच्छब्दार्थचिन्तासु न सावस्था न या शिवः।
भोक्तैव भोग्यभावेन सदा सर्वत्र संस्थितः॥४॥
इति तानि सर्वाणि वस्तूनि पूर्वं मयोक्तानि स्पन्दकारिकायाम् २.३-४ वसुगुप्तपादैर्व्याख्यातान्यपि। यदि त्वं ते द्वे कारिके सम्यगवगच्छसि तर्हि मोक्षस्तव हस्ततले भविष्यतीति॥३६८॥
Yasmātsarvamayo jīvaḥ sarvabhāvasamudbhavāt|
Tatsaṁvedanarūpeṇa tādātmyapratipattitaḥ||3||
Tasmācchabdārthacintāsu na sāvasthā na yā śivaḥ|
Bhoktaiva bhogyabhāvena sadā sarvatra saṁsthitaḥ||4||
iti tāni sarvāṇi vastūni pūrvaṁ mayoktāni spandakārikāyām 2.3-4 vasuguptapādairvyākhyātānyapi| Yadi tvaṁ te dve kārike samyagavagacchasi tarhi mokṣastava hastatale bhaviṣyatīti||368||
"All (sarvāṇi) those (tāni) things (vastūni) I mentioned (mayā uktāni) before (pūrvam) were also explained (vyākhyātāni api) by venerable Vasugupta (vasugupta-pādaiḥ) in Spandakārikā-s 2.3-4 (spanda-kārikāyām 2.3-4):
«Because (yasmāt) the individual soul (jīvaḥ) is identical with all (sarva-mayaḥ) since all entities arise (sarva-bhāva-samudbhavāt) (from him, and) inasmuch as he has the feeling or perception of identity (tādātmya-pratipattitaḥ) (with those entities) due to the knowledge of them all (tad-saṁvedana-rūpeṇa), therefore (tasmāt), there is no (na) state (sā avasthā) that (yā) is not (na) Śiva (śivaḥ), (whether) in word, object (or) thought (śabda-artha-cintāsu). The experient (bhoktā) himself (eva), always (sadā) (and) everywhere (sarvatra), remains (saṁsthitaḥ) in the form of the experienced (bhogya-bhāvena... iti)||3-4||».
If (yadi) you (tvam) fully understand (samyak avagacchasi) those two kārikā-s (te dve kārike), then (tarhi) Liberation (mokṣaḥ) will be (bhaviṣyati) on the palm of your hand (tava hasta-tale... iti)"||368||
स्वस्पन्दनिर्णये दीर्घवृत्तिद्वारेण श्रीमत्क्षेमराजः कारिके द्वे ते व्याख्यातवानधुना मया तद्वृत्तेर्महांश उदाहृतः
यतो जीवो ग्राहकः सर्वमयः शिववद्विश्वरूपस्तेन हेतुना शब्देषु वाचकेष्वर्थेषु वाच्येषु चिन्तासु विकल्पज्ञानादिरूपास्वादिमध्यान्तरूपा सावस्था नास्ति या शिवो न भवति सर्वमेव शिवस्वरूपमित्यर्थः। यतश्चैवमतो भोक्तैव चिदात्मा ग्राहको भोग्यभावेन देहनीलादिरूपेण सदा नित्यं सर्वत्र विचित्रतत्त्वभुवनादिपदे सम्यगनूनाधिकतया स्थितो न तु भोग्यं नाम किञ्चिद्भोक्तुर्भिन्नमस्ति। जीव इत्युपक्रम्य शिव इत्युपसंहारेण जीवशिवयोर्वास्तवो न कोऽपि भेदः- इति देहाद्यवस्थासु न कासुचिदप्यपूर्णमन्यता मन्तव्यापि तु चिद्घनशिवस्वभावतैवेति भङ्ग्योपदिशति। यथोक्तं शरीरमपि ये षट्त्रिंशत्तत्त्वमयं शिवरूपतया पश्यन्त्यर्चयन्ति च ते सिद्ध्यन्ति घटादिकमपि तथाभिनिविश्य पश्यन्त्यर्चयन्ति च तेऽपीति नास्त्यत्र विवाद इति श्रीप्रत्यभिज्ञाटीकायाम्। भट्टश्रीवामनेनाप्युक्तम्
आलम्ब्य संविदं यस्मात्संवेद्यं न स्वभावतः।
तस्मात्संविदितं सर्वमिति संविन्मयो भवेत्॥
इति। कस्माज्जीवः सर्वमय इत्यत्र हेतुः सर्वभावानां समुद्भवादुत्पत्तिहेतुत्वादपादानभावप्रधानश्च निर्देशः।
प्रमातृमितिमानमेयमयभेदजातस्य ते विहार इह हेतुतां समुपयाति यस्मात्त्वयि।
निवृत्तविवृत्तौ क्वचित्तदपयाति तेनाधुना नयेन पुनरीक्ष्यते जगति जातुचित्केनचित्॥
इति श्रीज्ञानगर्भस्तोत्रोक्तनीत्या संविद्येव प्रसृतायां जगतः सद्भावात्सर्वभावसमुद्भवत्वं जीवस्य। यतश्च जीवादेवोदयति विश्वमतोऽयं सर्वमयो विश्वशक्तिरिति यावत्। निर्णीतं चैतद्द्वितीयसूत्रवृत्तौ। सर्वमयत्वे हेत्वन्तरमाह तत्संवेदन इत्यर्धेन। तस्य सर्वस्य नीलसुखादेर्यत्संवेदनं प्रकाशस्तेन रूपेण स्वभावेन तादत्म्यप्रतिपत्तेः सर्वमयत्वस्योपलम्भादिति।
इति॥३६९॥
Svaspandanirṇaye dīrghavṛttidvāreṇa śrīmatkṣemarājaḥ kārike dve te vyākhyātavānadhunā mayā tadvṛttermahāṁśa udāhṛtaḥ
Yato jīvo grāhakaḥ sarvamayaḥ śivavadviśvarūpastena hetunā śabdeṣu vācakeṣvartheṣu vācyeṣu cintāsu vikalpajñānādirūpāsvādimadhyāntarūpā sāvasthā nāsti yā śivo na bhavati sarvameva śivasvarūpamityarthaḥ| Yataścaivamato bhoktaiva cidātmā grāhako bhogyabhāvena dehanīlādirūpeṇa sadā nityaṁ sarvatra vicitratattvabhuvanādipade samyaganūnādhikatayā sthito na tu bhogyaṁ nāma kiñcidbhokturbhinnamasti| Jīva ityupakramya śiva ityupasaṁhāreṇa jīvaśivayorvāstavo na ko'pi bhedaḥ— Iti dehādyavasthāsu na kāsucidapyapūrṇamanyatā mantavyāpi tu cidghanaśivasvabhāvataiveti bhaṅgyopadiśati| Yathoktaṁ śarīramapi ye ṣaṭtriṁśattattvamayaṁ śivarūpatayā paśyantyarcayanti ca te siddhyanti ghaṭādikamapi tathābhiniviśya paśyantyarcayanti ca te'pīti nāstyatra vivāda iti śrīpratyabhijñāṭīkāyām| Bhaṭṭaśrīvāmanenāpyuktam
Ālambya saṁvidaṁ yasmātsaṁvedyaṁ na svabhāvataḥ|
Tasmātsaṁviditaṁ sarvamiti saṁvinmayo bhavet||
iti| Kasmājjīvaḥ sarvamaya ityatra hetuḥ sarvabhāvānāṁ samudbhavādutpattihetutvādapādānabhāvapradhānaśca nirdeśaḥ|
Pramātṛmitimānameyamayabhedajātasya te vihāra iha hetutāṁ samupayāti yasmāttvayi|
Nivṛttavivṛttau kvacittadapayāti tenādhunā nayena punarīkṣyate jagati jātucitkenacit||
iti śrījñānagarbhastotroktanītyā saṁvidyeva prasṛtāyāṁ jagataḥ sadbhāvātsarvabhāvasamudbhavatvaṁ jīvasya| Yataśca jīvādevodayati viśvamato'yaṁ sarvamayo viśvaśaktiriti yāvat| Nirṇītaṁ caitaddvitīyasūtravṛttau| Sarvamayatve hetvantaramāha tatsaṁvedana ityardhena| Tasya sarvasya nīlasukhāderyatsaṁvedanaṁ prakāśastena rūpeṇa svabhāvena tādatmyapratipatteḥ sarvamayatvasyopalambhāditi|
Iti||369||
"In his Spandanirṇaya (sva-spanda-nirṇaye), venerable Kṣemarāja (śrīmat-kṣemarājaḥ) explained (vyākhyātavān) those two kārikā-s (kārike dve te) through a long commentary (dīrgha-vṛtti-dvāreṇa). Now (adhunā), I am quoting (mayā... udāhṛtaḥ) a big portion (maha-aṁśaḥ) of that commentary (tad-vṛtteḥ):
«Since (yatas) the individual soul (jīvaḥ) —the experient/knower (at the stage of tattva 12 or Puruṣa) (grāhakaḥ)— is identical (mayaḥ) with all (sarva) —(since he) has the universe as his form (viśva-rūpaḥ) such as Śiva has (śiva-vat)—, therefore --lit. on that account-- (tena hetunā) there is no (na asti) state (sā avasthā) that (yā) is (bhavati) not (na) Śiva (śivaḥ), (whether) it is (rūpā) at the beginning, in the middle or at the end (ādi-madhya-anta), (and whether) in words (śabdeṣu) —in denoting sounds, i.e. words (vācakeṣu)—, in objects (artheṣu) —in what is denoted by the words (vācyeṣu)— (or) in thoughts (cintāsu) —in those whose nature is knowledge communicated through mental fluctuations, etc. (vikalpa-jñāna-ādi-rūpāsu). The meaning is that (iti arthaḥ) (absolutely) everything (sarvam eva) is of the nature of Śiva (śiva-sva-rūpam). And (ca) as (yatas) this is so (evam), consequently (atas) the experient (bhoktā) himself (eva) whose essence is Consciousness (cit-ātmā) —i.e. the knower at the stage of tattva 12 or Puruṣa (grāhakaḥ)— always (sadā) —constantly (nityam)— (and) everywhere (sarvatra) —in the various states (vicitra... pade) of tattva, bhuvana, etc. --category of manifestation, world, etc.-- (tattva-bhuvana-ādi)— fully (samyak) —neither more nor less (anūna-adhikatayā)— remains (sthitaḥ) in the form (bhāvena) of the experienced (bhogya) —in the form (rūpeṇa) of body (deha), blue color (nīla), etc. (ādi)—; and not (na tu) that what is called (nāma) 'the experienced' --i.e. the objects-- (bhogyam) is (asti) something (kiñcid) different and separate (bhinnam) from the experient/knower (bhoktuḥ). Beginning with (upakramya) 'jīva' --the individual soul-- (jīvaḥ iti) (and) concluding with (upasaṁhāreṇa) Śiva (śivaḥ iti), there is no (na kaḥ api) real (vāstavaḥ) difference (bhedaḥ) between jīva and Śiva (jīva-śivayoḥ). So (iti), (Vasugupta) indirectly teaches that (iti bhaṅgyā upadiśati) the notion (manyatā) of imperfection --lack of Fullness-- (apūrṇa) should not be held in mind --lit. should not be thought-- (na... mantavyā) in any (na kāsucid api) states (avasthāsu) (such as) body, etc. (deha-ādi), but rather (api tu) (the notion that) one's own essential nature (sva-bhāvatā eva) is Śiva (śiva), who is a compact mass (ghana) of Consciousness (cit), (should be held in mind). As (yathā) has been said (uktam) (by Utpaladeva) in his venerable commentary on (his own) Īśvarapratyabhijñā (śrī-pratyabhijñā-ṭīkāyām): 'Those (te) who (ye) see --consider-- (paśyanti) even (api) the body (śarīram) made up of (mayam) thirty-six (ṣaṭ-triṁśat) categories --tattva-s-- (tattva) as having the form/nature of Śiva (śiva-rūpatayā) and (ca) honor (it) (arcayanti), attain Perfection --are successful in getting Liberation-- (siddhyanti); and (ca) also (api) those (te) (who) see --consider-- (paśyanti) even (api) a pot, etc. (ghaṭa-ādikam) by resorting to a similar attitude --i.e. that it is Śiva-- (tathā abhiniviśya) and (ca) honor (it) (arcayanti... iti), (attain Perfection too); there is no (na asti) controversy (vivādaḥ) regarding this (atra... iti)'.
It has also been declared (api uktam) by Bhaṭṭaśrīvāmana (bhaṭṭaśrīvāmanena):
'Since (yasmāt) an object comes to be known (saṁvedyam) by having recourse to (ālambya) Pure Consciousness --Paramaśiva-- (saṁvidam) (and) not (na) by itself (sva-bhāvataḥ), therefore (tasmāt) all (sarvam) (exists as) known (saṁviditam). In this way (iti), (a person) should become (bhavet) identical with (mayaḥ) Pure Consciousness (saṁvid... iti)'.
Why (kasmāt) (is it said that) the individual soul --the limited experient or knower-- (jīvaḥ) is identical (mayaḥ) with all (sarva... iti)? The reason (hetuḥ) for that (atra) (is as follows:) Since all entities arise from him --lit. since he is the origin or source of all entities-- (sarva-bhāvānām samudbhavāt) —i.e. since he is the cause (hetutvāt) of the production (of all the entities) (utpatti)—. And (ca) it is indicated --lit. indication-- (nirdeśaḥ) that the sense conveyed by the abstract noun in ablative is predominant (apādāna-bhāva-pradhānaḥ) (in this context).
'Your --or old Thy-- (te) pastime (vihāraḥ) here --in this world-- (iha) becomes the cause (hetutām samupayāti) of the whole aggregate of (jātasya) the divisions of (maya-bheda) knower (with objects), the state of knowing but without any objects, knowledge and knowable (pramātṛ-miti-māna-meya). Because (yasmāt) when Your expansion --i.e. pastime-- ceases (tvayi... nivṛtta-vivṛttau), that --viz. the whole aggregate of the divisions of knower (with objects), the state of knowing but without any objects, knowledge and knowable-- (tad) withdraws (apayāti) into somewhere (kvacid). Now (adhunā), He is perceived (īkṣyate) again (punar) so --lit. in that way-- (tena... nayena) in this world (jagati) perhaps (jātucid) by someone (kenacid... iti)'.
According to (this) precept (nītyā) mentioned (ukta) in a hymn (stotra) of venerable Jñānagarbha (śrī-jñānagarbha), the individual soul is the origin or source of all entities --lit. in the case of the individual soul (there is) a state of being the origin or source of all entities-- (sarva-bhāva-samudbhavatvaṁ jīvasya) because the existence (sadbhāvāt) of the world (jagataḥ) (can happen only) in (its) prevalence (prasṛtāyām) as (iva) Pure Consciousness (saṁvidyā). The sense is that (iti yāvat) as (yatas ca) the universe (viśvam) arises (udayati) only (eva) from the individual soul (jīvāt), for this reason (atas), he --the individual soul-- (ayam) is identical (mayaḥ) with all (sarva) (and) has all the powers (viśva-śaktiḥ). This (point) (etad) has (already) been ascertained (nirṇītam) in the commentary (vṛttau) on the second aphorism (dvitīya-sūtra). (Vasugupta) expressed (āha) another (antaram) reason (hetu) for the identity with all (on the part of the individual soul) (sarva-mayatve) by means of the (second) half (of the aphorism 3) (ardhena): '(due to) the knowledge (saṁvedana...) of them all (tad... iti)'. (In other words, the individual soul or limited individual is identical with all since all entities arise from him, and) inasmuch as he has the feeling or perception (pratipattitaḥ) of identity (tādātmya) (with those entities) —i.e. because of (his) acquisition/perception (upalambhāt) of identity (mayatvasya) with all (those entities) (sarva)— due to the knowledge (saṁvedanam... tena rūpeṇa) —due to that whose nature (sva-bhāvena) is Light (prakāśaḥ)— of that --lit. of which-- (yad) —viz. (due to the knowledge) of all that --of all the entities-- (tasya sarvasya), i.e. of blue color, pleasure, etc. (nīla-sukha-ādeḥ... iti... iti)»"||369||
इदानीं श्रीमत्क्षेमराजविरचितान्गभीरोपदेशान्मद्वचनैर्व्याख्यातुं व्यवसिष्यामि। जीवो नरनामकोऽपि यः पुरुषाख्यद्वादशतत्त्वे निवसन् सर्वमय एव। किमिति। यतः सः शिववद्विश्वरूपः। अत एव नास्ति सावस्था या शिवो न भवत्यादिमध्यान्तरूपा शब्देषु वाचकेष्वर्थेषु वाच्येषु चिन्तास्वथवार्थैस्तैः सम्बद्धविकल्पेषु। सर्वं शिवोऽर्थाद्भैरवः। उपदेशोऽयं श्रीत्रिकशासने बह्वर्थः। त्वं सर्वदा तद्दृष्टौ निर्बध्नीयाः। फलतो जीव एव चिदात्मा भोग्यभावेन स्थितः। भैरवस्तत्त्वभुवनादिपद एवं करोति। स तं परित इव देहनीलादिरूपेण सर्वार्थभावेनावस्थितः। भैरवस्त्वमेव च। तस्माद्भैरवस्य जीवस्य च मध्ये न विशेष इति॥३७०॥
Idānīṁ śrīmatkṣemarājaviracitāngabhīropadeśānmadvacanairvyākhyātuṁ vyavasiṣyāmi| Jīvo naranāmako'pi yaḥ puruṣākhyadvādaśatattve nivasan sarvamaya eva| Kimiti| Yataḥ saḥ śivavadviśvarūpaḥ| Ata eva nāsti sāvasthā yā śivo na bhavatyādimadhyāntarūpā śabdeṣu vācakeṣvartheṣu vācyeṣu cintāsvathavārthaistaiḥ sambaddhavikalpeṣu| Sarvaṁ śivo'rthādbhairavaḥ| Upadeśo'yaṁ śrītrikaśāsane bahvarthaḥ| Tvaṁ sarvadā taddṛṣṭau nirbadhnīyāḥ| Phalato jīva eva cidātmā bhogyabhāvena sthitaḥ| Bhairavastattvabhuvanādipada evaṁ karoti| Sa taṁ parita iva dehanīlādirūpeṇa sarvārthabhāvenāvasthitaḥ| Bhairavastvameva ca| Tasmādbhairavasya jīvasya ca madhye na viśeṣa iti||370||
"Now (idānīm), I will try (vyavasiṣyāmi) to explain (vyākhyātum), in my own words (mad-vacanaiḥ), the deep teachings (gabhīra-upadeśān) written by illustrious Kṣemarāja (śrīmat-kṣemarāja-viracitān). The individual soul (jīvaḥ) —also called nara or limited individual (nara-nāmakaḥ api)—, who (yaḥ) resides (nivasan) in the twelfth category known as Puruṣa (puruṣa-ākhya-dvādaśa-tattve), is identical with all (sarva-mayaḥ eva). Why? (kim iti) Because (yatas), like Śiva (śiva-vat), he has the universe as his form (saḥ... viśva-rūpaḥ). Because of this (atas eva), there is no state (na asti sā avasthā) which (yā) is not (na bhavati) Śiva (śivaḥ), whether it is at the beginning, in the middle or in the end (ādi-madhya-anta-rūpā), in words (śabdeṣu) —in denoting sounds (vācakeṣu)—, in objects (artheṣu) denoted (by those words) (vācyeṣu) or (athavā) in thoughts (cintāsu) —i.e. in vikalpa-s connected (sambaddha-vikalpeṣu) with those objects (arthaiḥ taiḥ). Everything (sarvam) (is) Śiva (śivaḥ), that is to say (arthāt), Bhairava (bhairavaḥ). This (ayam) teaching (upadeśaḥ) is very important (bahvarthaḥ) in the venerable Trika system (śrī-trika-śāsane). You (tvam) should always persevere (sarvadā... nirbadhnīyāḥ) in that viewpoint (tad-dṛṣṭau). As a result (phalatas), the individual soul himself (jīvaḥ eva), whose essence is Consciousness (cit-ātmā), remains (sthitaḥ) in the form of the experienced --i.e. in the form of the knowables-- (bhogya-bhāvena). Bhairava (bhairavaḥ) does (karoti) so (evam) in the states of category, worlds, etc. (tattva-bhuvana-ādi-pade). He (saḥ) remains (avasthitaḥ) in the form of all the objects (sarva-artha-bhāvena) —in the form of body, blue color, etc. (deha-nīla-ādi-rūpeṇa)— which are around Him (tam paritas), as it were (iva). And (ca) You (tvam) (are) Bhairava (bhairavaḥ... eva)! Therefore (tasmāt), there is no difference (na viśeṣaḥ) between Bhairava and the individual soul (bhairavasya jīvasya ca madhye... iti)"||370||
श्रीक्षेमराजानुसारेण जीवस्वभावः शिव एवेति वसुगुप्तपादा अविवक्षत्। त्रिके धीरशिष्येषु सर्वेष्वद्वैतवृत्तिरियं स्थिरा स्यात्। श्रीमदुत्पलदेवो शरीरस्योपयोगेन दृष्टान्तद्वारेणोपदेशमिमं दृढीकरोति। सङ्क्षेपेण त्वच्छरीरं यदि षट्त्रिंशत्तत्त्वमयं भैरवरूपतया पश्यस्यर्चयसि च त्वं सिध्यस्यर्थान्मोक्षं प्राप्नोसि। न केवलमेवं घटादिकमपि यदि दिव्यदृष्ट्यानया पश्यस्यर्चयसि च त्वं खलु संसारान्मुक्तिमाप्नोसि। यतः परभैरवस्य भागे भागे पूर्णपरभैरवोऽस्ति ततस्त्वं चेत्तद्भावेन यं कञ्चिच्चेत्यमर्चयसि तर्हि त्वमन्ते मोक्षमधिगमिष्यसि तत्र तच्चेत्ये पुर्णपरभैरवसन्निधेः। शिवदृष्टिरिति दिव्यदृष्टेस्तस्या नामान्यदेव। मनसि तव वृत्तान्तेषु सर्वेषु शिवदृष्टिं धारयेः। गुरोर्मुख्योपदेशोऽयमिति॥३७१॥
Śrīkṣemarājānusāreṇa jīvasvabhāvaḥ śiva eveti vasuguptapādā avivakṣat| Trike dhīraśiṣyeṣu sarveṣvadvaitavṛttiriyaṁ sthirā syāt| Śrīmadutpaladevo śarīrasyopayogena dṛṣṭāntadvāreṇopadeśamimaṁ dṛḍhīkaroti| Saṅkṣepeṇa tvaccharīraṁ yadi ṣaṭtriṁśattattvamayaṁ bhairavarūpatayā paśyasyarcayasi ca tvaṁ sidhyasyarthānmokṣaṁ prāpnosi| Na kevalamevaṁ ghaṭādikamapi yadi divyadṛṣṭyānayā paśyasyarcayasi ca tvaṁ khalu saṁsārānmuktimāpnosi| Yataḥ parabhairavasya bhāge bhāge pūrṇaparabhairavo'sti tatastvaṁ cettadbhāvena yaṁ kañciccetyamarcayasi tarhi tvamante mokṣamadhigamiṣyasi tatra taccetye purṇaparabhairavasannidheḥ| Śivadṛṣṭiriti divyadṛṣṭestasyā nāmānyadeva| Manasi tava vṛttānteṣu sarveṣu śivadṛṣṭiṁ dhārayeḥ| Gurormukhyopadeśo'yamiti||371||
"According to venerable Kṣemarāja (śrī-kṣemarāja-anusāreṇa), eminent Vasugupta (vasugupta-pādāḥ) meant (avivakṣat): 'The essential nature of the individual soul (jīva-svabhāvaḥ) (is) Śiva Himself (śivaḥ eva iti)'. In Trika (trike), this (iyam) non-dualistic attitude (advaita-vṛttiḥ) should be (syāt) constant (sthirā) in all the serious disciples (dhīra-śiṣyeṣu sarveṣu). Venerable Utpaladeva (śrīmat-utpaladevaḥ) ratifies (dṛḍhīkaroti) this (imam) teaching (upadeśam) by means of an example (dṛṣṭānta-dvāreṇa) using the body (śarīrasya upayogena). In short (saṅkṣepeṇa), if (yadi) you see or consider (paśyasi) your own body (tvad-śarīram) made up of thirty-six categories (ṣaṭtriṁśat-tattva-mayam) as having the form/nature of Bhairava (bhairava-rūpatayā) and (ca) honor (it) (arcayasi), you (tvam) attain Perfection --i.e. you are successful-- (sidhyasi), that is (arthāt), you attain (prāpnosi) Liberation (mokṣam). Not only that (na kevalam evam), if (yadi) you see or consider (paśyasi) even a pot, etc. (ghaṭa-ādikam api) with this divine viewpoint (divya-dṛṣṭyā anayā) and (ca) honor (it) (arcayasi), you (tvam) certainly (khalu) achieve (āpnosi) Liberation (muktim) from Saṁsāra (saṁsārāt). As (yatas) in every portion (bhāge bhāge) of Parabhairava (para-bhairavasya) there is (asti) full Parabhairava (pūrṇa-para-bhairavaḥ), therefore (tatas) if (ced) you (tvam) honor (arcayasi) any object (yam kañcid cetyam) with that attitude (tad-bhāvena), then (tarhi) you (tvam) will final obtain (ante... adhigamiṣyasi) Liberation (mokṣam) due to the presence of full Parabhairava (purṇa-para-bhairava-sannidheḥ) there (tatra), in that object (tad-cetye). Another (anyat eva) name (nāma) for that divine viewpoint (divya-dṛṣṭeḥ tasyāḥ) is 'Śiva's viewpoint' (śiva-dṛṣṭiḥ iti). You should hold (dhārayeḥ) the Śiva's viewpoint (śiva-dṛṣṭim) in your mind (manasi tava) under all circumstances (vṛttānteṣu sarveṣu). This (ayam) (is) the main teaching (mukhya-upadeśaḥ) of the Guru (guroḥ... iti)"||371||
कस्माज्जीवः सर्वमय इत्यत्र हेतुः सर्वभावानां समुद्भवादुत्पत्तिहेतुत्वादपादानभावप्रधानश्च निर्देश इतीह यदर्च्यैः क्षेमराजैरुक्तमपण्डितानां कृते तत् सम्भ्रमजनकं भवेत्। क्व सम्भ्रमः। अत्रापादानभावप्रधानश्च निर्देश इति सम्भ्रममूलमिदम्। अधुना मम व्याख्या - भाववाचको वाचकांस्त्वेति वा तलिति वा तद्धितौ योजयित्वा निर्मितः। तथाहि गुरुत्वं गुरुता रूपत्वं रूपता सर्वज्ञत्वमित्यादि। श्रीक्षेमराजस्य वृत्तौ समुद्भव इति शब्दः पञ्चम्यां विभक्तावाख्यातस्तद्यथा समुद्भवादिति। अपादानार्थोऽत्र न प्रायिकोऽर्थाद्यथा स वनादगच्छदित्यपि त्वपादानभाववाचकवत्तद्यथा समुद्भवत्वादिति। तस्मात्सर्वभावसमुद्भवादित्युक्तेरस्या अर्थोऽयम् - यतो स सर्वभावानां समुद्भव इति। इदानीं समग्रवैयाकरणसम्भ्रमोऽपसारित इति॥३७२॥
Kasmājjīvaḥ sarvamaya ityatra hetuḥ sarvabhāvānāṁ samudbhavādutpattihetutvādapādānabhāvapradhānaśca nirdeśa itīha yadarcyaiḥ kṣemarājairuktamapaṇḍitānāṁ kṛte tat sambhramajanakaṁ bhavet| Kva sambhramaḥ| Atrāpādānabhāvapradhānaśca nirdeśa iti sambhramamūlamidam| Adhunā mama vyākhyā - Bhāvavācako vācakāṁstveti vā taliti vā taddhitau yojayitvā nirmitaḥ| Tathāhi gurutvaṁ gurutā rūpatvaṁ rūpatā sarvajñatvamityādi| Śrīkṣemarājasya vṛttau samudbhava iti śabdaḥ pañcamyāṁ vibhaktāvākhyātastadyathā samudbhavāditi| Apādānārtho'tra na prāyiko'rthādyathā sa vanādagacchadityapi tvapādānabhāvavācakavattadyathā samudbhavatvāditi| Tasmātsarvabhāvasamudbhavādityukterasyā artho'yam - Yato sa sarvabhāvānāṁ samudbhava iti| Idānīṁ samagravaiyākaraṇasambhramo'pasārita iti||372||
"«Why (kasmāt) (is it said that) the individual soul --the limited experient or knower-- (jīvaḥ) is identical (mayaḥ) with all (sarva... iti)? The reason (hetuḥ) for that (atra) (is as follows:) Since all entities arise from him --lit. since he is the origin or source of all entities-- (sarva-bhāvānām samudbhavāt) —i.e. since he is the cause (hetutvāt) of the production (of all the entities) (utpatti)—. And (ca) it is indicated --lit. indication-- (nirdeśaḥ) that the sense conveyed by the abstract noun in ablative is predominant (apādāna-bhāva-pradhānaḥ... iti) (in this context)»: Here (iha), what (yad... tad) worshipful Kṣemarāja said (arcyaiḥ kṣemarājaiḥ uktam) may result confusing (sambhrama-janakam bhavet) for the non-scholars (apaṇḍitānām kṛte). Where (kva) (is) the confusion (sambhramaḥ)? Here (atra), this (idam) (is) the root of the confusion (sambhrama-mūlam): «And (ca) it is indicated --lit. indication-- (nirdeśaḥ) that the sense conveyed by the abstract noun in ablative is predominant (apādāna-bhāva-pradhānaḥ... iti) (in this context)». Now (adhunā) my (mama) explanation (vyākhyā): An abstract noun (bhāva-vācakaḥ) is formed (nirmitaḥ) by adding (yojayitvā) the taddhita affixes (taddhitau) 'tva' (tva iti) or (vā... vā) 'tal' (tal iti) to nouns (vācakān). For instance (tathāhi): 'Guruhood (guru-tvam guru-tā), the state of having form (rūpa-tvam rūpa-tā), omniscience (sarvajña-tvam), etc. (iti-ādi). In the commentary (vṛttau) of venerable Kṣemarāja (śrī-kṣemarājasya), the word (śabdaḥ) 'samudbhava' (samudbhavaḥ iti) is declined (ākhyātaḥ) in the fifth case --i.e. in Ablative case-- (pañcamyām vibhaktau), namely: (tadyathā) 'samudbhavāt' (samudbhavāt iti). The sense of ablative (apādāna-arthaḥ) here (atra) is not the usual one (prāyikaḥ), that is to say (arthāt), for example (yathā), 'he (saḥ) came (agacchat) from the forest (vanāt... iti)', but rather (api tu) as a abstract noun declined in ablative (apādāna-bhāvavācaka-vat), viz. (tadyathā): 'samudbhavatvāt' (samudbhavatvāt iti). Therefore (tasmāt), this (ayam) (is) the meaning (arthaḥ) of this phrase (ukteḥ asyāḥ): 'sarvabhāvasamudbhavāt' (sarva-bhāva-samudbhavāt iti): 'Since/Because (yatas) he --i.e. the individual soul-- (saḥ) (is) the origin or source (samudbhavaḥ) of all entities (sarva-bhāvānām... iti)'. Now (idānīm) the whole grammatical confusion (samagra-vaiyākaraṇa-sambhramaḥ) is vanished (apasāritaḥ iti)"||372||
प्रमातृमितिमानमेयमयभेदजातस्य ते विहार इह हेतुतां समुपयाति यस्मात्त्वयि।
निवृत्तविवृत्तौ क्वचित्तदपयाति तेनाधुना नयेन पुनरीक्ष्यते जगति जातुचित्केनचित्॥
इति श्रीज्ञानगर्भ उद्धृतवाक्येन प्रमाता मितिर्मानं मेयं चौच्यन्त। मितिः प्रमितिश्च मानं प्रमाणं च मेयं प्रमेयं च। प्रमाता प्रमेयैः सह ग्राहक एव। प्रमितिः प्रमेयविहीनं ज्ञानत्वमर्थाज्ज्ञानस्य कृतौ कृतावेकदशास्ति यत्र प्रमातृप्रमाणप्रमेयमयभेदजातं यथाशब्दं पच्यते। अत एव प्रमितिः परप्रमातुरवस्थैव। प्रमातृप्रमितिप्रमाणप्रमेयात्मकपदचतुष्टयं वर्तते महेश्वरस्य प्रसारेऽर्थाद्बहु भवितुं क्रीडत्यस्मिन्। तस्य विहारस्यावसाये तु तं तत्पदचतुष्टयं पुनरागच्छति। सर्वं च तं पुनरागन्तुं शक्तं यतस्तत्तस्मादुद्भूतं तस्मिन्नवस्थितं च। महेश्वरस्तेन प्रकारेण कतिपयैः सौभाग्यवद्भिर्मुक्तैर्महात्मभिः केवलमीक्ष्यते। जगच्चासितुं केवलं शक्तं परप्रमातृसन्निधौ। कोऽर्थी प्रमेयराशिना परप्रमातृविरहितेन। तत एव संविद्येव प्रसृतायां जगतः सद्भावादिति क्षेमराजपादैरुक्तमिति॥३७३॥
Pramātṛmitimānameyamayabhedajātasya te vihāra iha hetutāṁ samupayāti yasmāttvayi|
Nivṛttavivṛttau kvacittadapayāti tenādhunā nayena punarīkṣyate jagati jātucitkenacit||
iti śrījñānagarbha uddhṛtavākyena pramātā mitirmānaṁ meyaṁ caucyanta| Mitiḥ pramitiśca mānaṁ pramāṇaṁ ca meyaṁ prameyaṁ ca| Pramātā prameyaiḥ saha grāhaka eva| Pramitiḥ prameyavihīnaṁ jñānatvamarthājjñānasya kṛtau kṛtāvekadaśāsti yatra pramātṛpramāṇaprameyamayabhedajātaṁ yathāśabdaṁ pacyate| Ata eva pramitiḥ parapramāturavasthaiva| Pramātṛpramitipramāṇaprameyātmakapadacatuṣṭayaṁ vartate maheśvarasya prasāre'rthādbahu bhavituṁ krīḍatyasmin| Tasya vihārasyāvasāye tu taṁ tatpadacatuṣṭayaṁ punarāgacchati| Sarvaṁ ca taṁ punarāgantuṁ śaktaṁ yatastattasmādudbhūtaṁ tasminnavasthitaṁ ca| Maheśvarastena prakāreṇa katipayaiḥ saubhāgyavadbhirmuktairmahātmabhiḥ kevalamīkṣyate| Jagaccāsituṁ kevalaṁ śaktaṁ parapramātṛsannidhau| Ko'rthī prameyarāśinā parapramātṛvirahitena| Tata eva saṁvidyeva prasṛtāyāṁ jagataḥ sadbhāvāditi kṣemarājapādairuktamiti||373||
"«Your --or old Thy-- (te) pastime (vihāraḥ) here --in this world-- (iha) becomes the cause (hetutām samupayāti) of the whole aggregate of (jātasya) the divisions of (maya-bheda) knower (with objects), the state of knowing but without any objects, knowledge and knowable (pramātṛ-miti-māna-meya). Because (yasmāt) when Your expansion --i.e. pastime-- ceases (tvayi... nivṛtta-vivṛttau), that --viz. the whole aggregate of the divisions of knower (with objects), the state of knowing but without any objects, knowledge and knowable-- (tad) withdraws (apayāti) into somewhere (kvacid). Now (adhunā), He is perceived (īkṣyate) again (punar) so --lit. in that way-- (tena... nayena) in this world (jagati) perhaps (jātucid) by someone (kenacid... iti)».
In the quote of venerable Jñānagarbha (śrī-jñānagarbha uddhṛtavākyena), pramātṛ (pramātā), miti (mitiḥ), māna (mānam) and (ca) meya (meyam) were mentioned (aucyanta). Miti (mitiḥ) (is) pramiti or the state of knowing but without any objects (pramitiḥ), māna (mānam) (is) pramāṇa or knowledge (pramāṇam) and (ca... ca... ca) meya (meyam) (is) prameya or knowable (prameyam). Pramātṛ (pramātā) (is) the knower or perceiver (grāhakaḥ eva) with objects (prameyaiḥ saha). Pramiti (pramitiḥ) (is) the state of knowing (jñānatvam) without any objects (prameya-vihīnam), that is (arthāt), in every act (kṛtau kṛtau) of knowing (jñānasya) there is (asti) one State (eka-daśā) where (yatra) the whole aggregate of the divisions of knower (with objects), knowledge and knowable (pramātṛ-pramāṇa-prameya-maya-bheda-jātam) is literally digested (yathāśabdam pacyate). On this account (atas), pramiti (pramitiḥ) (is) indeed the State (avasthā eva) of the Supreme Knower (para-pramātuḥ). The set of four stages consisting of pramātā, pramiti, pramāṇa and prameya (pramātṛ-pramiti-pramāṇa-prameya-ātmaka-pada-catuṣṭayam) exist (vartate) when the Great Lord expands (mahā-īśvarasya prasāre), that is to say (arthāt), when He plays (krīḍati asmin) to become (bhavitum) many (bahu). At the conclusion (avasāye) of His pastime (vihārasya), that set of four stages (tad-pada-catuṣṭayam) returns (punar āgacchati) to Him (tam). And (ca) everything (sarvam) can (śaktam) return (punar āgantum) to Him (tam) because (yatas) it (tad) has arisen (udbhūtam) from Him (tasmāt) and (ca) remains (avasthitam) in Him (tasmin). The Great Lord (mahā-īśvaraḥ) is only perceived (kevalam īkṣyate) in that way (tena prakāreṇa) by a few fortunate liberated High-souled ones (katipayaiḥ saubhāgyavadbhiḥ muktaiḥ mahātmabhiḥ). And (ca) the world --i.e. the universe-- (jagat) can (śaktam) only (kevalam) exist (asitum) in the presence of the Supreme Knower (para-pramātṛ-sannidhau). What is the use (kaḥ arthī) of a pile of knowables/objects (prameya-rāśinā) devoid of the Supreme Knower (para-pramātṛ-virahitena)? For that reason (tatas eva), adorable Kṣemarāja said (kṣemarāja-pādaiḥ uktam): «Because the existence (sadbhāvāt) of the world (jagataḥ) (can happen only) in (its) prevalence (prasṛtāyām) as (iva) Pure Consciousness (saṁvidyā... iti... iti)»"||373||
तस्माज्जीवः सर्वमयः सर्वभावसमुद्भवत्वात्। तत्संवेदनरूपेण तादात्म्यप्रतिपत्तित इति श्रीमद्वसुगुप्तानुसारेण द्वितीयकारणमिदं येन जीवः सर्वमयः। एतत्सुखावगम्यमेव। किमिति। शृणु जीवो ग्राहकः स्वज्ञानेनैकतायुक्तस्तज्ज्ञानमथवान्यस्य स्यात्। तस्य ज्ञानं च ज्ञेयैरेकतायुक्तं ग्रहणमथवा न वर्तेत। अत एव जीवो ग्राहकः सर्वभावात्मज्ञेयैरेकतायुक्तः। एवं यज्जीवः सर्वभावाञ्जानाति तत्स बलात्तैः सर्वैरेकतायुक्तः। किमर्थम्। तेषाम् सर्वेषाम् स्ववेदनादेव। तस्य सर्वस्य हेतोर्जीवः सारतः परभैरव एव। फलतः स जीवो नरनामकोऽपि सृजति जगत्सर्वं स्वग्रीवेऽतिसुगन्धिस्रक्वज्जपमालेवाथवा नूनमिति॥३७४॥
Tasmājjīvaḥ sarvamayaḥ sarvabhāvasamudbhavatvāt| Tatsaṁvedanarūpeṇa tādātmyapratipattita iti śrīmadvasuguptānusāreṇa dvitīyakāraṇamidaṁ yena jīvaḥ sarvamayaḥ| Etatsukhāvagamyameva| Kimiti| Śṛṇu jīvo grāhakaḥ svajñānenaikatāyuktastajjñānamathavānyasya syāt| Tasya jñānaṁ ca jñeyairekatāyuktaṁ grahaṇamathavā na varteta| Ata eva jīvo grāhakaḥ sarvabhāvātmajñeyairekatāyuktaḥ| Evaṁ yajjīvaḥ sarvabhāvāñjānāti tatsa balāttaiḥ sarvairekatāyuktaḥ| Kimartham| Teṣām sarveṣām svavedanādeva| Tasya sarvasya hetorjīvaḥ sārataḥ parabhairava eva| Phalataḥ sa jīvo naranāmako'pi sṛjati jagatsarvaṁ svagrīve'tisugandhisrakvajjapamālevāthavā nūnamiti||374||
"Therefore (tasmāt), the individual soul (jīvaḥ) is identical with all (sarva-mayaḥ) since all entities arise (from him) (sarva-bhāva-samudbhavatvāt). According to venerable Vasugupta (śrīmat-vasugupta-anusāreṇa), this (idam) (is) the second reason (dvitīya-kāraṇam) why (yena) the individual soul (jīvaḥ) is identical with all (sarva-mayaḥ): «Inasmuch as he has the feeling or perception of identity (tādātmya-pratipattitaḥ) (with those entities) due to the knowledge of them all (tad-saṁvedana-rūpeṇa... iti)». This (etad) (is) easy to understand (sukha-avagamyam eva). Why? (kim iti) Listen (śṛṇu): The individual soul (jīvaḥ) —the perceiver (grāhakaḥ)— is one (ekatā-yuktaḥ) with his knowledge --i.e. with his perception-- (sva-jñānena), or else (athavā) that knowledge (tad-jñānam) would belong to another (anyasya syāt). And (ca) his (tasya) knowledge (jñānam) is one (ekatā-yuktam) with the knowables or objects (jñeyaiḥ), or else (athavā) perception (grahaṇam) would not occur (na varteta). On this account (atas eva), the individual soul (jīvaḥ) —the perceiver (grāhakaḥ)— is one (ekatā-yuktaḥ) with the knowables/objects, i.e. with all the entities (sarva-bhāva-ātma-jñeyaiḥ). Thus (evam), as (yad) the individual soul (jīvaḥ) knows (jānāti) all entities (sarva-bhāvān), therefore (tad) he (saḥ) is forced to be one (balāt... ekatā-yuktaḥ) with them all (taiḥ sarvaiḥ). Why (kimartham)? Due to his knowledge (sva-vedanāt) of them all (teṣām sarveṣām... eva)! Because of all that (tasya sarvasya hetoḥ), the individual soul (jīvaḥ) (is) essentially (sārataḥ) Parabhairava Himself (para-bhairavaḥ eva). As a result (phalatas), the individual soul (saḥ jīvaḥ), also called nara --i.e. limited individual-- (nara-nāmakaḥ api), manifests (sṛjati) the entire (sarvam) universe (jagat) like a very fragrant garland (ati-sugandhi-srak-vat) or (athavā) like a rosary for japa --i.e. for the muttering of a mantra-- (japa-mālā iva) around his neck (sva-grīve) indeed (nūnam iti)!"||374||
The Blissful Source of the universe
यज्जगदिदं परभैरवाहंविमर्शात्मकशक्तिस्फरणमेव।
तच्छ्रीमहेश्वराविरतानन्दादुत्थितं न तु शोकतः किल॥१२॥
इति त्रिकमुख्यमतेषु द्वादशश्लोकोऽयमिति॥३६५॥
Yajjagadidaṁ parabhairavāhaṁvimarśātmakaśaktispharaṇameva|
Tacchrīmaheśvarāviratānandādutthitaṁ na tu śokataḥ kila||12||
iti trikamukhyamateṣu dvādaśaśloko'yamiti||375||
"This (ayam) (is) the twelfth stanza (dvādaśa-ślokaḥ) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu):
«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... iti... iti)||12||»||375||
परभैरवशक्तेर्विश्वं सर्वमुत्थितम्। सत्यमेवेदं श्रीस्पन्दकारिकायाम् १.१ वसुगुप्तपादैरुक्तम्
यस्योन्मेषनिमेषाभ्यां जगतः प्रलयोदयौ।
तं शक्तिचक्रविभवप्रभवं शङ्करं स्तुमः॥१॥
इति। श्रीस्पन्दनिर्णये १.१ सत्यमेवेदं क्षेमराजैः पूजार्हैर्वक्रोक्त्या व्याख्यातम्
ततश्च यस्य सम्बन्धिन्याः स्वरूपनिमेषात्मनः कार्योन्मेषप्रधानायाः शक्तेर्हेतोर्जगतो विश्वस्य शिवादेर्धरण्यन्तस्योदयोऽभेदसारतानिमज्जनसतत्त्वो नानावैचित्र्यशाली भेदरूपः सर्गः स्वरूपोन्मेषात्मनश्च बाह्यतानिमेषप्रधानायाः शक्तेर्जगतः प्रलयोऽभेदमयतोदयात्मा विचित्रभेदरूपतासंहार इति प्रलयोऽप्युदयरूप उदयोऽपि च प्रलयरूप इति व्याख्येयम्।
इति। इति॥३७६॥
Parabhairavaśakterviśvaṁ sarvamutthitam| Satyamevedaṁ śrīspandakārikāyām 1.1 vasuguptapādairuktam
Yasyonmeṣanimeṣābhyāṁ jagataḥ pralayodayau|
Taṁ śakticakravibhavaprabhavaṁ śaṅkaraṁ stumaḥ||1||
iti| Śrīspandanirṇaye 1.1 satyamevedaṁ kṣemarājaiḥ pūjārhairvakroktyā vyākhyātam
Tataśca yasya sambandhinyāḥ svarūpanimeṣātmanaḥ kāryonmeṣapradhānāyāḥ śakterhetorjagato viśvasya śivāderdharaṇyantasyodayo'bhedasāratānimajjanasatattvo nānāvaicitryaśālī bhedarūpaḥ sargaḥ svarūponmeṣātmanaśca bāhyatānimeṣapradhānāyāḥ śakterjagataḥ pralayo'bhedamayatodayātmā vicitrabhedarūpatāsaṁhāra iti pralayo'pyudayarūpa udayo'pi ca pralayarūpa iti vyākhyeyam|
iti| Iti||376||
"The whole (sarvam) universe (viśvam) has arisen (utthitam) from the Śakti or Power of Parabhairava (para-bhairava-śakteḥ). This (idam) very truth (satyam eva) was mentioned (uktam) by most revered Vasugupta (vasugupta-pādaiḥ) in venerable Spandakārikā-s 1.1 (śrī-spandakārikāyām 1.1):
«We laud (stumaḥ) that (tam) Śaṅkara --an epithet of Śiva-- (śaṅkaram) who is the source or cause (prabhavam) of the glorious (vibhava) group (cakra) of powers (śakti), (and) by whose (yasya) opening (and) shutting of (His) eyes (unmeṣa-nimeṣābhyām) (there is) dissolution and emergence (pralaya-udayau) of the world (jagataḥ... iti)||1||»
This (idam) very truth (satyam eva) has been indirectly explained (vakroktyā vyākhyātam) by adorable Kṣemarāja (kṣemarājaiḥ pūjārhaiḥ) in venerable Spandanirṇaya 1.1 (śrī-spandanirṇaye 1.1):
«For that reason (tataḥ ca), this (iyam) (would be) the explanation (vyakhyā) (of the first part of the aphorism):
'From (His) Power or Śakti (śakteḥ) (acting as) the Cause (hetoḥ) (and being) closely connected (sambandhinyāḥ) with Him --i.e. with Śiva-- (yasya), (there is) emergence (udayaḥ) of the world (jagataḥ) (or) universe (viśvasya), which begins (ādeḥ) with Śiva (śiva) (and) ends (antasya) in the earth element (dharaṇī), when She --i.e. Śakti-- shows predominance (pradhānāyāḥ) in the display (unmeṣa) of Creation (kārya) (and at the same time) conceals (nimeṣa-ātmanaḥ) His own --i.e. of Śiva-- essential nature (sva-rūpa). (This) Emanation or Manifestation (sargaḥ) based on diversity and difference (bheda-rūpaḥ) (is) really (satattvaḥ) the submergence (nimajjana) of the essential (sāratā) unity (with Śiva) (abheda), (and is) full (śālī) of multiple (nānā) varieties (vaicitrya). In turn (ca), from (that very) Power or Śakti (śakteḥ), (there is) dissolution (pralayaḥ) of the world (jagataḥ) when She --i.e. Śakti-- shows predominance (pradhānāyāḥ) in the submergence (nimeṣa) of externality (bāhyatā) (and at the same time) reveals (unmeṣa-ātmanaḥ) His own --i.e. of Śiva-- essential nature (sva-rūpa). (This pralaya or dissolution) is the emergence (udaya-ātmā) of unity (abhedamayatā) (and) the withdrawal (saṁhāraḥ) of what consists (rūpatā) of various (vicitra) differences (bheda). In this manner (iti), pralaya or dissolution (pralayaḥ) (is) also (api) udaya or emergence (udaya-rūpaḥ), and (ca) udaya or emergence (udayaḥ) (is) also (api) pralaya or dissolution (pralaya-rūpaḥ... iti... iti)'»"||376||
प्रथमकारिकायाः प्रथमांशोऽयम्
यस्योन्मेषनिमेषाभ्यां जगतः प्रलयोदयौ।
इति। एवं विश्वं तस्य शक्तेरुद्भवति शक्तावस्यां चानन्दशक्तिप्राधान्यम्। तस्मान्महेश्वराविरतानन्दाद्विश्वं जायते हि। भैरवाख्यप्रथमतत्त्वादिपृथिव्याख्यषट्त्रिंशत्तत्त्वान्तरूपं विश्वम्। यदा शक्तिर्विश्वविस्तारनिरता तदा सा युगपद्भैरवस्वरूपतिरोधाननिरतापि। सङ्क्षेपेण विश्वोदयाय भैरवस्वरूपनिमज्जनेन भवितव्यम्। प्रत्युत यदा शक्तिर्विश्वप्रलयनिरता तदा सा युगपद्भैरवस्वभावोन्मज्जननिरता। इत्थं भेदोन्मज्जनमभेदनिमज्जनं संसूचयति विलोमक्रमेण चाभेदोन्मज्जनं भेदनिमज्जनम्। एतत्सुखावगम्यमेव। तेन भैरवाहंविमर्शरूपाया आनन्दिन्याः शक्तेरुद्भूय विश्वं सततं परप्रमोदादुन्मज्जति न तु कदाचिच्छोकतो यथा काश्चिद्द्वैतदृष्टयः स्थापयितुं यतन्ते॥३७७॥
Prathamakārikāyāḥ prathamāṁśo'yam
Yasyonmeṣanimeṣābhyāṁ jagataḥ pralayodayau|
iti| Evaṁ viśvaṁ tasya śakterudbhavati śaktāvasyāṁ cānandaśaktiprādhānyam| Tasmānmaheśvarāviratānandādviśvaṁ jāyate hi| Bhairavākhyaprathamatattvādipṛthivyākhyaṣaṭtriṁśattattvāntarūpaṁ viśvam| Yadā śaktirviśvavistāraniratā tadā sā yugapadbhairavasvarūpatirodhānaniratāpi| Saṅkṣepeṇa viśvodayāya bhairavasvarūpanimajjanena bhavitavyam| Pratyuta yadā śaktirviśvapralayaniratā tadā sā yugapadbhairavasvabhāvonmajjananiratā| Itthaṁ bhedonmajjanamabhedanimajjanaṁ saṁsūcayati vilomakrameṇa cābhedonmajjanaṁ bhedanimajjanam| Etatsukhāvagamyameva| Tena bhairavāhaṁvimarśarūpāyā ānandinyāḥ śakterudbhūya viśvaṁ satataṁ parapramodādunmajjati na tu kadācicchokato yathā kāściddvaitadṛṣṭayaḥ sthāpayituṁ yatante||377||
"This (ayam) (is) the first portion (prathama-aṁśaḥ) of the first kārikā (prathama-kārikāyāḥ):
«(We laud that Śaṅkara --an epithet of Śiva-- who is the source or cause of the glorious group of powers and) by whose (yasya) opening (and) shutting of (His) eyes (unmeṣa-nimeṣābhyām) (there is) dissolution and emergence (pralaya-udayau) of the world (jagataḥ... iti)»
Thus (evam), the universe (viśvam) arises (udbhavati) from His Śakti or Power (tasya śakteḥ), and (ca) in this Śakti (śaktau asyām) (there is) predominance of the Power of Bliss (ānanda-śakti-prādhānyam). Therefore (tasmāt), the universe (viśvam) is undoubtedly born (jāyate hi) from the incessant Joy of the Great Lord (mahā-īśvara-avirata-ānandāt). The universe (viśvam) starts with the first category called Bhairava and ends in the thirty-sixth category called earth element (bhairava-ākhya-prathama-tattva-ādi-pṛthivī-ākhya-ṣaṭtriṁśat-tattva-anta-rūpam). When (yadā) Śakti (śaktiḥ) is deeply engaged in the expansion of the universe (viśva-vistāra-niratā), then (tadā) She (sā) simultaneously (yugapad) is also deeply engaged in concealing the essential nature of Bhairava (bhairava-svarūpa-tirodhāna-niratā api). All in all (saṅkṣepeṇa), for the emergence of the universe (viśva-udayāya) there must be immersion of the essential nature of Bhairava (bhairava-svarūpa-nimajjanena bhavitavyam). On the contrary (pratyuta), when (yadā) Śakti (śaktiḥ) is fully occupied with the dissolution of the universe (viśva-pralaya-niratā), then (tadā) She (sā) simultaneously (yugapad) is fully occupied in the emergence of the essential nature of Bhairava (bhairava-svabhāva-unmajjana-niratā). In this way (ittham), the emergence of duality (bheda-unmajjanam) implies (saṁsūcayati) the immersion of unity --i.e. of non-duality-- (abheda-nimajjanam), and (ca) vice versa (vilomakrameṇa), the emergence of unity (abheda-unmajjanam) (implies) the immersion of duality (bheda-nimajjanam). This (etad) is easy to understand (sukha-avagamyam eva)! For that reason (tena), arising (udbhūya) from the Blissful Śakti (ānandinyāḥ śakteḥ) who is the I-consciousness of Bhairava (bhairava-aham-vimarśa-rūpāyāḥ), the universe (viśvam) constantly (satatam) emerges (unmajjati) from the Supreme Joy (para-pramodāt) and never (na tu kadācid) from sorrow (śokatas), as (yathā) some (kāścid) dualistic viewpoints (dvaita-dṛṣṭayaḥ) attempt (yatante) to establish (sthāpayitum)"||377||
Understanding the mind
चित्तं यस्माच्छक्त्यात्मकं क्रमेणैव च सङ्कोचानन्तरम्।
तस्मात्तु चित्तसम्बोधः शक्तिरूपवत्प्रोत्साहित एव हि॥१३॥
इति त्रिकमुख्यमतेषु त्रयोदशश्लोकोऽयमिति॥३७८॥
Cittaṁ yasmācchaktyātmakaṁ krameṇaiva ca saṅkocānantaram|
Tasmāttu cittasambodhaḥ śaktirūpavatprotsāhita eva hi||13||
iti trikamukhyamateṣu trayodaśaśloko'yamiti||378||
"This (ayam) (is) the thirteenth stanza (trayodaśa-ślokaḥ) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu):
«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... iti... iti)||13||»"||378||
यत्त्वं चित्तमित्याख्यासि तद्भैरवशक्तिर्गुरुसङ्कोचयुता भैरवश्च त्वमेवास्ति। इदानीमेतत्प्रकरणविषयेऽधिकं प्रवक्तुं पुनः श्रीप्रत्यभिज्ञाहृदये पञ्चमसूत्रमुदाहरिष्यामि
चितिरेव चेतनपदादवरूढा चेत्यसङ्कोचिनी चित्तम्॥५॥
इति। पञ्चमसूत्रमेतच्छुद्धविज्ञानाकलावस्थाप्राप्तयेऽतिप्रयोजनार्हम्। मोक्षप्राप्त्याः पूर्वं त्वया शुद्धविज्ञानाकलावस्थामाप्तव्यम्। शक्तेरतिगुरुसङ्कोचस्य वृत्तस्यापि तथापि चित्तसारः शक्तिरेव सन्नास्ते। अत एव चित्तनिरोधः न त्रिकशासने प्रोत्साहितः। योगः श्रीपतञ्जलिनैवं निरूपितः
योगश्चित्तवृत्तिनिरोधः॥२॥
इति। पृच्छाम्यहं तु कथं पराशक्तिं निरोद्धुं शक्नुया इत्येतदशक्यमेव। तस्मात्तस्य स्थाने चित्तं शक्तिरेवेवोपलभ्येत। शक्तिवच्चित्तमुपलभ्य त्वं मायानामकमातृकासमुद्रात्परं गच्छसि विज्ञानाकलावस्थां च सुखेन प्राप्नोस्येव। तेन श्रीप्रत्यभिज्ञाहृदये पञ्चमसूत्रमेतदाध्यात्मिकमार्गासृक्। त्वया विज्ञानाकलावस्थेऽधिगते तदा मुक्तिस्तव हस्ततले। एतत्सर्वमुपायव्याख्यायां मया पुनर्वक्ष्यत इति॥३७९॥
Yattvaṁ cittamityākhyāsi tadbhairavaśaktirgurusaṅkocayutā bhairavaśca tvamevāsti| Idānīmetatprakaraṇaviṣaye'dhikaṁ pravaktuṁ punaḥ śrīpratyabhijñāhṛdaye pañcamasūtramudāhariṣyāmi
Citireva cetanapadādavarūḍhā cetyasaṅkocinī cittam||5||
iti| Pañcamasūtrametacchuddhavijñānākalāvasthāprāptaye'tiprayojanārham| Mokṣaprāptyāḥ pūrvaṁ tvayā śuddhavijñānākalāvasthāmāptavyam| Śakteratigurusaṅkocasya vṛttasyāpi tathāpi cittasāraḥ śaktireva sannāste| Ata eva cittanirodhaḥ na trikaśāsane protsāhitaḥ| Yogaḥ śrīpatañjalinaivaṁ nirūpitaḥ
Yogaścittavṛttinirodhaḥ||2||
iti| Pṛcchāmyahaṁ tu kathaṁ parāśaktiṁ niroddhuṁ śaknuyā ityetadaśakyameva| Tasmāttasya sthāne cittaṁ śaktirevevopalabhyeta| Śaktivaccittamupalabhya tvaṁ māyānāmakamātṛkāsamudrātparaṁ gacchasi vijñānākalāvasthāṁ ca sukhena prāpnosyeva| Tena śrīpratyabhijñāhṛdaye pañcamasūtrametadādhyātmikamārgāsṛk| Tvayā vijñānākalāvasthe'dhigate tadā muktistava hastatale| Etatsarvamupāyavyākhyāyāṁ mayā punarvakṣyata iti||379||
"That (tad) (is) the Śakti or Power of Bhairava (bhairava-śaktiḥ) furnished with a heavy contraction/limitation (guru-saṅkoca-yutā) which (yad) you (tvam) call (ākhyāsi): 'The mind (cittam iti)'; and (ca) Bhairava (bhairavaḥ) is (asi) You Yourself (tvam eva). Now (idānīm), in order to speak (pravaktum) more (adhikam) about this topic (etad-prakaraṇa-viṣaye), I will quote (udāhariṣyāmi) again (punar) the fifth aphorism (pañcama-sūtram) in venerable Pratyabhijñāhṛdaya (śrī-pratyabhijñāhṛdaye):
«It is Citi (citiḥ) alone (eva) (who), by descending (avarūḍhā) from the stage (padāt) of pure Consciousness (cetana), contracts Herself (saṅkocinī) (assuming the form of) the object or knowable (cetya); (and it is also Citi who) becomes the mind (cittam... iti)||5||»
This (etad) fifth aphorism (pañcama-sūtram) is extremely vital (atiprayojanārham) for the attainment of the state of pure Vijñānākala (śuddha-vijñānākala-avasthā-prāptaye). Before the achievement of Liberation (mokṣa-prāptyāḥ pūrvam), you must attain the state of pure Vijñānākala (tvayā śuddha-vijñānākala-avasthām āptavyam). Although a very heavy contraction of Śakti has happened (śakteḥ ati-guru-saṅkocasya vṛttasya api), even so (tathā api) the essence of the mind (citta-sāraḥ) continues to be (san āste) only Śakti (śaktiḥ eva). On this account (atas eva), control/supression of the mind (citta-nirodhaḥ) is not encouraged (na... protsāhitaḥ) in the Trika system (trika-śāsane). Yoga (yogaḥ) is defined (nirūpitaḥ) so (evam) by venerable Patañjali (śrī-patañjalinā):
«Yoga (yogaḥ) is the suppression of the modifications of mind (citta-vṛtti-nirodhaḥ... iti)||2||»
But (tu) I (aham) ask (pṛcchāmi): 'How (katham) could you (śaknuyāḥ) control/supress (niroddhum) the Supreme Śakti (parā-śaktim... iti)? This (etad) (is) impossible (aśakyam)! Therefore (tasmāt), instead of that --i.e. instead of controlling/supressing the mind-- (tasya sthāne), the mind (cittam) should be perceived (upalabhyeta) as (iva) Śakti Herself (śaktiḥ eva). After perceiving (upalabhya) the mind (cittam) as Śakti (śakti-vat), you (tvam) cross over (param gacchasi) the ocean of Mātṛkā called Māyā (māyā-nāmaka-mātṛkā-samudrāt) and (ca) easily (sukhena) obtain (prāpnosi eva) the Vijñānākala state (vijñānākala-avasthām). For that reason (tena), this (etad) fifth aphorism (pañcama-sūtram) in venerable Pratyabhijñāhṛdaya (śrī-pratyabhijñāhṛdaye) is the blood of the spiritual path (ādhyātmika-mārga-asṛk). When you acuire the state of Vijñānākala (tvayā vijñānākala-avasthe adhigate), then (tadā) Liberation (muktiḥ) is on the palm of your hand (tava hasta-tale). All (sarvam) this (etad) will be spoken about (vakṣyate) again (punar) by me (mayā) in the explanation of the means (upāya-vyākhyāyām... iti)"||379||
Final Refuge for the mind
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॥
इति त्रिकमुख्यमतेषु चतुर्दशश्लोकात्पञ्चदशश्लोकपर्यन्तं श्लोकद्वयमेतदिति॥३८०॥
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||
iti trikamukhyamateṣu caturdaśaślokātpañcadaśaślokaparyantaṁ ślokadvayametaditi||380||
"This (etad) (is) a couple of stanzas (śloka-dvayam) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu), from the fourteenth stanza (caturdaśa-ślokāt) up to the eighth stanza (pañcadaśa-śloka-paryantam):
«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... iti... iti)||15||»"||380||
अधुना तुभ्यं कथा। राज्ञः कस्यचिद्गुहायां निवसन्गुरुरभवत्। एकदा राजा स्वगुरुं द्रष्टुमजिगमिषत्। गुहायां राज्ञ्यागते तत्र गुरुर्नासीत्। तस्य स्थाने गुरोः शिष्यो गुहायामभवत्। शिष्येणानेन राजा कथितो यद्गुरुरचिरेणागच्छेत्। इत्थं शिष्यस्तत्र शिलायां राजानमासनार्थमनिमन्त्रयत्। राजा तस्य निमन्त्रणमगृह्णात्सौख्येन च स शिलायां तस्यामौपविशदेव। तदनन्तरे तु स औत्तिष्ठद्गुहायां च परिभ्रमितुमारब्धवान्। राजा चिरकालं तत्कुर्यन्नास्त यावद्गुरुरन्त आगच्छत्। एवं चरन्तं राजानं दृष्ट्वा गुरुरिदं शिष्यमपृच्छत्
- किं त्वया राज्ञ आसनं प्रदत्तम्।
- आम् - प्रत्यवक्शिष्यः।
- क्व।
- शिलायां तस्याम्।
- हन्त स राजैव। राज्ञ आसनरूपेण शिला न त्वया प्रदातव्यैव। तस्य कृत आसनमुत्तमं त्वया सज्जीकर्तव्यमत्रास्माकं कतिपयैर्विषयैः।
- के विषयाः।
- शुष्कतृणं ग्रहीतुं शिलायां च तत्स्थापयितुमर्हसि। अकर्कशकम्बलौ तावानेतुं शुष्कतृणस्योपरि च तत्स्थापयितुमर्हसि।
- कृतम्। किमन्यत्।
- अधुना धूपं कञ्चिद्दग्धुमर्हसि। तस्य प्रासादे राजा सुगन्धाभिज्ञः।
- कृतम्। किमन्यत्।
- इदानीं सानुनयं राजानं तत्रासनाय निमन्त्रयितुमर्हसि। भवच्छब्दं प्रयोक्तुमर्हसि न तु त्वम्।
एवं शिष्यः परिभ्राम्यन्तं राजानं प्रत्यगच्छत्तं चावक्
- भवनत्रासितुमर्हति।
राजा प्रत्यवक्
- अहो चरमम्।
अधुना कथाया अस्या अर्थम्व्याख्यास्यामीति॥३८१॥
Adhunā tubhyaṁ kathā| Rājñaḥ kasyacidguhāyāṁ nivasangururabhavat| Ekadā rājā svaguruṁ draṣṭumajigamiṣat| Guhāyāṁ rājñyāgate tatra gururnāsīt| Tasya sthāne guroḥ śiṣyo guhāyāmabhavat| Śiṣyeṇānena rājā kathito yadgururacireṇāgacchet| Itthaṁ śiṣyastatra śilāyāṁ rājānamāsanārthamanimantrayat| Rājā tasya nimantraṇamagṛhṇātsaukhyena ca sa śilāyāṁ tasyāmaupaviśadeva| Tadanantare tu sa auttiṣṭhadguhāyāṁ ca paribhramitumārabdhavān| Rājā cirakālaṁ tatkuryannāsta yāvadgururanta āgacchat| Evaṁ carantaṁ rājānaṁ dṛṣṭvā gururidaṁ śiṣyamapṛcchat
- Kiṁ tvayā rājña āsanaṁ pradattam|
- Ām - Pratyavakśiṣyaḥ|
- Kva|
- Śilāyāṁ tasyām|
- Hanta sa rājaiva| Rājña āsanarūpeṇa śilā na tvayā pradātavyaiva| Tasya kṛta āsanamuttamaṁ tvayā sajjīkartavyamatrāsmākaṁ katipayairviṣayaiḥ|
- Ke viṣayāḥ|
- Śuṣkatṛṇaṁ grahītuṁ śilāyāṁ ca tatsthāpayitumarhasi| Akarkaśakambalau tāvānetuṁ śuṣkatṛṇasyopari ca tatsthāpayitumarhasi|
- Kṛtam| Kimanyat|
- Adhunā dhūpaṁ kañciddagdhumarhasi| Tasya prāsāde rājā sugandhābhijñaḥ|
- Kṛtam| Kimanyat|
- Idānīṁ sānunayaṁ rājānaṁ tatrāsanāya nimantrayitumarhasi| Bhavacchabdaṁ prayoktumarhasi na tu tvam|
Evaṁ śiṣyaḥ paribhrāmyantaṁ rājānaṁ pratyagacchattaṁ cāvak
- Bhavanatrāsitumarhati|
Rājā pratyavak
- Aho caramam|
Adhunā kathāyā asyā arthamvyākhyāsyāmīti||381||
"Now (adhunā) a story (kathā) for you (tubhyam). A certain king had a Guru who lived in a cave (rājñaḥ kasyacid guhāyām nivasan guruḥ abhavat). Once (ekadā) the king (rājā) wanted to visit (draṣṭum ajigamiṣat) his Guru (sva-gurum). When the king arrived in the cave (guhāyām rājñi āgate), the Guru (guruḥ) was not (na āsīt) there (tatra). Instead (tasya sthāne), a disciple (śiṣyaḥ) of the Guru (guroḥ) was (abhavat) in the cave (guhāyām). The king (rājā) was told (kathitaḥ) by this disciple (śiṣyeṇa anena) that (yad) the Guru (guruḥ) would come (āgacchet) soon (acireṇa). In this way (ittham), the disciple (śiṣyaḥ) invited (animantrayat) the king (rājānam) to sit (āsana-artham) on a rock (śilāyām) there (tatra). The king (rājā) accepted (agṛhṇāt) his (tasya) invitation (nimantraṇam) and (ca) he (saḥ) happily (saukhyena) sat (aupaviśat) on that rock (śilāyāṁ tasyām... eva). But (tu) soon after that (tad-anantare) he (saḥ) stood up (auttiṣṭhat) and (ca) began (ārabdhavān) moving to a fro (paribhramitum) in the cave (guhāyām). The king (rājā) continued (āsta) doing (kuryan) that (tad) for a long time (cirakālam) until (yāvat) the Guru (guruḥ) finally (ante) arrived (āgacchat). After seeing (dṛṣṭvā) the king (rājānam) moving (carantam) like that (evam), the Guru (guruḥ) asked (apṛcchat) the disciple (śiṣyam) this (idam):
— Did you offer (kim tvayā... pradattam) a seat (āsanam) to the king (rājñe)?
— Yes (ām) - The disciple (śiṣyaḥ) replied (pratyavak).
— Where (kva)?
— On that rock (śilāyām tasyām).
— Oh no (hanta), he (saḥ) (is) a king (rājā eva)! You cannot offer a rock (śilā na tvayā pradātavyā) as a seat (āsana-rūpeṇa) to a king (rājñe... eva)! With our few things here (atra āsmākam katipayaiḥ viṣayaiḥ) you must prepare the best seat (āsanam uttamam tvayā sajjīkartavyam) for him (tasya kṛte).
— What (ke) things (viṣayāḥ)?
— Please, take the dry grass (śuṣka-tṛṇam grahītu... arhasi) and (ca) put (sthāpayitum) that (tad) on the rock (śilāyām). Please, bring (ānetum... arhasi) those (tau) two soft blankets (akarkaśa-kambalau) and (ca) put (sthāpayitum) that (tad) on top (upari) of the dry grass (śuṣka-tṛṇasya).
— Done (kṛtam)! What else (kim anyat)?
— Now (adhunā), please, burn (dagdhum arhasi) some (kañcid) incense (dhūpam). In his palace (tasya prāsāde), the king (rājā) is used (to smell) perfumes (sugandha-abhijñaḥ).
— Done (kṛtam)! What else (kim anyat)?
— Now (idānīm), please, very politely, invite (sānunayam... nimantrayitum arhasi) the king (rājānam) to sit (āsanāya) there (tatra). Please, use (prayoktum arhasi) the word 'bhavān' --respectful 'you' translatable as 'Your highness'-- (bhavat-śabdam), and not (na tu) 'tvam' --normal 'you'-- (tvam).
Thus (evam), the disciple (śiṣyaḥ) walked (agacchat) up to the king who was moving to and fro (paribhrāmyantam rājānam) and (ca) told (avak) him (tam):
— Your highness --I have to use 'bhavan' (Vocative case) here and not 'bhavān' (Nominative case), and 'bhavān' governs the third person singular-- (bhavan), please, take a seat (āsitum arhati) here (atra).
The king (rājā) replied (pratyavak):
— Oh (aho), at last (caramam)!
Now (adhunā) I will explain (vyākhyāsyāmi) the meaning (artham) of this story (kathāyāḥ asyāḥ... iti)"||381||
त्वच्चित्तं तथैव राजा त्वं च तज्जडशिष्य इव। केष्वासनेषु तव चित्तमासनार्थं निमन्त्रितम् - शरीरेषु कुले धने ख्यातिषु पणजेयेषु सुखेषु वंशे वश इत्यादिषु। सङ्क्षेपेणासनानि तव ग्राह्याणि। चित्तापेक्षया ग्राह्याणि तानि सर्वाणि शिलाः। अत एव चित्तं किञ्चित्कालं शिलासु तासूपविष्टं तदनन्तरं तूत्तिष्ठति पूर्ववद्गमनागमनं कुर्यन्नास्ते च। प्रक्रमोऽयं सामान्यतो यावज्जीवं सन्तिष्ठति। चित्तं तु पराशक्तिः शिलाभिस्ताभिः पूर्णतृप्तिमाप्तुमशक्तं च। पराशक्तिः शक्तिमतैव पूर्णतृप्तिं प्राप्नोति। कः शक्तिमान्। स शिवो भैरवाख्योऽपि। त्वं यदि पृच्छसि शिवो वा परमशिवो वेति - पुरा शिवस्य भैरवनामकस्यापि परमशिवस्य परभैरवनामकस्यापि च मध्ये पारिभाषिकविशेषमिममव्याख्याम्। तस्माद्यथा राजायोग्यासन उपविश्य सुखितां नाधिगतस्तथा चित्तं तवार्थान्भुक्त्वा सदाह्लादतां व्रजितुमशक्तम्। तत एव यदा त्वमेकाभिलाषं तोषयसि तदा त्वया तदभिलाषस्य पुनः पुनस्तुष्टिः कर्तव्या। किमिति। तस्य चित्तायोग्यासनत्वादेव। यतश्चित्तं पूर्णतृप्तितामगतं ततः पुनः परिभ्रमितुमुपक्रमते। परभैरवे केवलं त्वच्चित्तं विश्रामयसि यदि तु तर्हि तत्पुनर्न परिभ्राम्यति। एवं परभैरवे विलीने चित्ते तन्मोक्षः। इदानीं मुक्तिप्रक्रमं व्याख्यास्यामीति॥३८२॥
Tvaccittaṁ tathaiva rājā tvaṁ ca tajjaḍaśiṣya iva| Keṣvāsaneṣu tava cittamāsanārthaṁ nimantritam - Śarīreṣu kule dhane khyātiṣu paṇajeyeṣu sukheṣu vaṁśe vaśa ityādiṣu| Saṅkṣepeṇāsanāni tava grāhyāṇi| Cittāpekṣayā grāhyāṇi tāni sarvāṇi śilāḥ| Ata eva cittaṁ kiñcitkālaṁ śilāsu tāsūpaviṣṭaṁ tadanantaraṁ tūttiṣṭhati pūrvavadgamanāgamanaṁ kuryannāste ca| Prakramo'yaṁ sāmānyato yāvajjīvaṁ santiṣṭhati| Cittaṁ tu parāśaktiḥ śilābhistābhiḥ pūrṇatṛptimāptumaśaktaṁ ca| Parāśaktiḥ śaktimataiva pūrṇatṛptiṁ prāpnoti| Kaḥ śaktimān| Sa śivo bhairavākhyo'pi| Tvaṁ yadi pṛcchasi śivo vā paramaśivo veti - Purā śivasya bhairavanāmakasyāpi paramaśivasya parabhairavanāmakasyāpi ca madhye pāribhāṣikaviśeṣamimamavyākhyām| Tasmādyathā rājāyogyāsana upaviśya sukhitāṁ nādhigatastathā cittaṁ tavārthānbhuktvā sadāhlādatāṁ vrajitumaśaktam| Tata eva yadā tvamekābhilāṣaṁ toṣayasi tadā tvayā tadabhilāṣasya punaḥ punastuṣṭiḥ kartavyā| Kimiti| Tasya cittāyogyāsanatvādeva| Yataścittaṁ pūrṇatṛptitāmagataṁ tataḥ punaḥ paribhramitumupakramate| Parabhairave kevalaṁ tvaccittaṁ viśrāmayasi yadi tu tarhi tatpunarna paribhrāmyati| Evaṁ parabhairave vilīne citte tanmokṣaḥ| Idānīṁ muktiprakramaṁ vyākhyāsyāmīti||382||
"Your mind (tvat-cittam), likewise (tathā eva), (is) the king (rājā), and (ca) you (tvam) (are) like (iva) that dull disciple (tad-jaḍa-śiṣyaḥ). What seats is your mind invited to sit on (keṣu āsaneṣu tava cittam āsana-artham nimantritam)?: On bodies (śarīreṣu), on family (kule), on money (dhane), on titles (khyātiṣu), on prizes (paṇajeyeṣu), on pleasures (sukheṣu), on lineage (vaṁśe), on power (vaśe), etc. (iti-ādiṣu). Summing it up (saṅkṣepeṇa), your (tava) seats (āsanāni) (are) objects (grāhyāṇi). All (sarvāṇi) those (tāni) objects (grāhyāṇi) (are) rocks (śilāḥ) with reference to the mind (citta-apekṣayā). For this reason (atas eva), the mind (cittam) sits (upaviṣṭam) on those rocks (śilāsu tāsu) for a little while (kiñcitkālam), but (tu) immediately after that (tad-anantaram) it stands up (uttiṣṭhati) and (ca) keeps (āste) moving to and fro (gamana-agamanam kuryan) as before (pūrva-vat). This (ayam) process (prakramaḥ) generally (sāmānyatas) lasts (santiṣṭhati) during the whole life (yāvat jīvam). But (tu) the mind (cittam) (is) the Supreme Śakti (parā-śaktiḥ) and (ca) cannot (aśaktam) get (āptum) Full Satisfaction (pūrṇa-tṛptim) with those rocks (śilābhiḥ tābhiḥ). The Supreme Śakti (parā-śaktiḥ) finds (prāpnoti) Full Satisfaction (pūrṇa-tṛptim) with the Possessor of Śakti only (śaktimatā eva). Who (kaḥ) (is) the Possessor of Śakti (śaktimān)? He (saḥ) (is) Śiva (śivaḥ) who is also called Bhairava (bhairava-ākhyaḥ api). If (yadi) you (tvam) ask (pṛcchasi): 'Śiva (śivaḥ) or (vā... vā) Paramaśiva (parama-śivaḥ... iti)?'. Before (purā) I explained (avyākhyām) this technical difference (pāribhāṣika-viśeṣam imam) between (madhye) Śiva (śivasya) —also called Bhairava (bhairava-nāmakasya api)— and (ca) Paramaśiva (parama-śivasya) —also called Parabhairava (para-bhairava-nāmakasya api)— --see 317--. Therefore (tasmāt), just as (yathā) a king (rājā) cannot find happiness (sukhitām na adhigataḥ) in sitting (upaviśya) on an inadequate seat (ayogya-āsane), so also (tathā) your (tava) mind (cittam) cannot (aśaktam) find Real Happiness (sat-āhlādatām vrajitum) in enjoying (bhuktvā) objects (arthān). On that account (tatas eva), when (yadā) you (tvam) satisfy (toṣayasi) one desire (eka-abhilāṣam), then (tadā) you have to satisfy that desire over and over again (tvayā tad-abhilāṣasya punaḥ punar tuṣṭiḥ kartavyā). Why (kim iti)? Since it is an inadequate seat for the mind (tasya citta-ayogya-āsanatvāt eva). As (yatas) the mind (cittam) does not get Full Satisfaction (pūrṇa-tṛptitām agatam), therefore (tatas) it starts (upakramate) to wander (paribhramitum) again (punar). But (tu) if (yadi) you cause your mind to rest (tvat-cittam viśrāmayasi) on Parabhairava (para-bhairave) alone (kevalam), then (tarhi) it --i.e. the mind-- (tad) does not wander (na paribhrāmyati) again (punar). Thus (evam), when the mind is dissolved (vilīne citte) in Parabhairava (para-bhairave), that (tad) (is) Emancipation (mokṣaḥ). Now (idānīm) I will explain (vyākhyāsyāmi) the process of Liberation (mukti-prakramam... iti)"||382||
परभैरवस्यानुग्रहेण मायाब्धिं तीर्त्वा योगी विज्ञानाकलावस्थायामवरोहति। निर्विकल्पकशान्तदशायां स्वचित्तस्य स्थितिस्तस्य योगिनः केवलप्रयत्नः। एतत्स्वभावतो न्यूनाधिक्यं वर्तते। किमिति। परभैरवे चित्तस्य पूर्वविश्रान्तेः। निर्विकल्पत्वे कतिचित्कालं स्थित्वाणवमलमुद्घाट्यते मोक्षश्च घटते। श्रीतन्त्रलोके १.१५५-१५६ एतदभिनवगुप्तपादैरुक्तम्
मोक्षो हि नाम नैवान्यः स्वरूपप्रथनं हि सः।
स्वरूपं चात्मनः संविन्नान्यत्तत्र तु याः पुनः॥१५५॥
क्रियादिकाः शक्तयस्ताः संविद्रूपाधिका नहि।
असंविद्रूपतायोगाद्धर्मिणश्चानिरूपणात्॥१५६॥
इति। एवं मुक्तिः संविदात्ममहेश्वररूपस्वभावप्रथनमेव। संविदि संविदेकतायुक्ताः सर्वशक्तयः। किमिति। (१) यतो न किञ्चिदस्ति यत्संविन्नास्ति। (२) यतो शक्तय इमा धर्मिणः स्वधर्मैकतायुक्ताः। त्रिकानुरूपेण मुक्तिविषये सङ्क्षिप्तयथार्थनिर्वचनमिदम्। तस्मात्स्वरूपप्रथन आणवमलपारं गतौ तन्मोक्षः। श्रीतन्त्रालोके १.२३२ मोक्षविषय एतच्छ्रीमदभिनवगुप्तैरुक्तम्
सम्यग्ज्ञानं च मुक्त्येककारणं स्वपरस्थितम्।
यतो हि कल्पनामात्रं स्वपरादिविभूतयः॥२३२॥
इति। परभैरवोऽहमिति सम्यग्ज्ञानमिदमर्थात्परमज्ञानमेव। महेश्वरतादात्म्येनैव मुक्तिर्वर्तते। सम्यग्ज्ञानं गुरौ वा शिष्ये वा स्थितम्। किमर्थम्। स्वपरादिविभूतीनां काल्पनिकत्वादेव। अत एव शिष्ये मुक्तिमाप्नुवति गुरुः पुनस्तत्प्राप्नोति। अभिनवगुप्तपादानां दुर्ज्ञेयोपदेशस्य मद्व्याख्येयमिति॥३८३॥
Parabhairavasyānugraheṇa māyābdhiṁ tīrtvā yogī vijñānākalāvasthāyāmavarohati| Nirvikalpakaśāntadaśāyāṁ svacittasya sthitistasya yoginaḥ kevalaprayatnaḥ| Etatsvabhāvato nyūnādhikyaṁ vartate| Kimiti| Parabhairave cittasya pūrvaviśrānteḥ| Nirvikalpatve katicitkālaṁ sthitvāṇavamalamudghāṭyate mokṣaśca ghaṭate| Śrītantraloke 1.155-156 etadabhinavaguptapādairuktam
Mokṣo hi nāma naivānyaḥ svarūpaprathanaṁ hi saḥ|
Svarūpaṁ cātmanaḥ saṁvinnānyattatra tu yāḥ punaḥ||155||
Kriyādikāḥ śaktayastāḥ saṁvidrūpādhikā nahi|
Asaṁvidrūpatāyogāddharmiṇaścānirūpaṇāt||156||
iti| Evaṁ muktiḥ saṁvidātmamaheśvararūpasvabhāvaprathanameva| Saṁvidi saṁvidekatāyuktāḥ sarvaśaktayaḥ| Kimiti| (1) Yato na kiñcidasti yatsaṁvinnāsti| (2) Yato śaktaya imā dharmiṇaḥ svadharmaikatāyuktāḥ| Trikānurūpeṇa muktiviṣaye saṅkṣiptayathārthanirvacanamidam| Tasmātsvarūpaprathana āṇavamalapāraṁ gatau tanmokṣaḥ| Śrītantrāloke 1.232 mokṣaviṣaya etacchrīmadabhinavaguptairuktam
Samyagjñānaṁ ca muktyekakāraṇaṁ svaparasthitam|
Yato hi kalpanāmātraṁ svaparādivibhūtayaḥ||232||
iti| Parabhairavo'hamiti samyagjñānamidamarthātparamajñānameva| Maheśvaratādātmyenaiva muktirvartate| Samyagjñānaṁ gurau vā śiṣye vā sthitam| Kimartham| Svaparādivibhūtīnāṁ kālpanikatvādeva| Ata eva śiṣye muktimāpnuvati guruḥ punastatprāpnoti| Abhinavaguptapādānāṁ durjñeyopadeśasya madvyākhyeyamiti||383||
After crossing (tīrtvā) over the ocean of Māyā (māyā-abdhim) by the Grace (anugraheṇa) of Parabhairava (para-bhairavasya), the Yogī (yogī) lands (avarohati) in the state of Vijñānākala (vijñāna-akala-avasthāyām). The only effort (kevala-prayatnaḥ) of that Yogī (tasya yoginaḥ) (is) remaining (sthitiḥ) with his mind (sva-cittasya) in a peaceful state devoid of vikalpa-s --i.e. mental fluctuation-- (nirvikalpaka-śānta-daśāyām). This (etad) happens (vartate) more or less (nyūnādhikyam) spontaneously (svabhāvatas). Why (kim iti)? Due to the previous repose (pūrva-viśrānteḥ) of the mind (cittasya) on Parabhairava (para-bhairave). After remaining (sthitvā) for some time (katicitkālam) in a state devoid of vikalpa-s (nirvikalpatve), Āṇavamala (āṇava-malam) opens (udghāṭyate) and (ca) Liberation (mokṣaḥ) occurs (ghaṭate). Eminent Abhinavagupta said this (etad abhinavaguptapādaiḥ uktam) in venerable Tantrāloka 1.155-156 (śrī-tantraloke 1.155-156):
«No doubt that (hi) what is known as (nāma) Liberation (mokṣaḥ... saḥ) (is) nothing else but (na eva anyaḥ) the unfoldment of one's essential nature (sva-rūpa-prathanam) indeed (hi)! And (ca) one's own essential nature (sva-rūpam... ātmanaḥ) (is) nothing else but (na anyat) Consciousness (saṁvid). There --in one's own essential nature-- (tatra) again (punar), Kriyāśakti, etc. --i.e. Kriyāśakti, Jñānaśakti and Icchāśakti-- (kriyā-ādikāḥ śaktayaḥ tāḥ) are not (nahi) anything different from Consciousness --they are not something additional-- (saṁvid-rūpa-ādhikāḥ) because nothing can exist which is not Consciousness (asaṁvid-rūpatā-yogāt) and (ca) because there is no definition (anirūpaṇāt) of something or someone having qualities (dharmiṇaḥ... iti) (that is different from the qualities themselves) --i.e. the qualities and the one having those qualities are one and the same reality--||155-156||»
Thus (evam), Liberation (muktiḥ) (is) the unfoldment of one's essential nature which is the Great Lord who is Consciousness (saṁvid-ātma-mahā-īśvara-rūpa-svabhāva-prathanam eva)! In Consciousness (saṁvidi) all the Powers (sarva-śaktayaḥ) are one with Consciousness (saṁvid-ekatā-yuktāḥ). Why (kim iti)? (1) Because (1 yatas) there is nothing (na kiñcid asti) that (yad) is not (na asti) Consciousness (saṁvid). (2) Because (2 yatas) these (imāḥ) Powers (śaktayaḥ) —possessing qualities (dharmiṇaḥ)— are one with their own qualities (sva-dharma-ekatā-yuktāḥ). This (idam) (is) a concise and accurate definition (saṅkṣipta-yathārtha-nirvacanam) about Liberation (mukti-viṣaye) according to Trika (trika-anurūpeṇa). Therefore (tasmāt), when there is the unfoldment of one's essential nature (svarūpa-prathane), when Āṇavamala is crossed over (āṇava-mala-pāram gatau), that (tad) (is) Liberation (mokṣaḥ). Illustrious Abhinavagupta said this (etad śrīmat-abhinavaguptaiḥ uktam) about Liberation (mokṣa-viṣaye) in venerable Tantrāloka 1.232 (śrī-tantraloke 1.232):
«Right Knowledge (samyak-jñānam ca), the sole cause of Liberation (mukti-eka-kāraṇam), resides in oneself or in another --i.e. in disciple or Guru-- (sva-para-sthitam) because (yatas hi) the expansions known as oneself, another, etc. (sva-para-ādi-vibhūtayaḥ) are merely imagination (kalpanā-mātram... iti)||232||»
This (idam) Right Knowledge (samyak-jñānam), that is to say (arthāt), the Supreme Knowledge (parama-jñānam eva), (is): 'I (aham) (am) Parabhairava (para-bhairavaḥ... iti)'. Liberation (muktiḥ) takes place (vartate) by identification with the Great Lord (mahā-īśvara-tādātmyena eva). Right Knowledge (samyak-jñānam) resides (sthitam) in the Guru (gurau) or (vā... vā) in the disciple (śiṣye). Why (kimartham)? Since the expansions known as oneself, another, etc. are imaginary (sva-para-ādi-vibhūtīnām kālpanikatvāt eva). Account of this (atas eva), when the disciple attains Liberation (śiṣye muktim āpnuvati), the Guru (guruḥ) gets (prāpnoti) that --viz. Liberation-- (tad) again (punar). This (iyam) (is) my explanation (mad-vyākhyā) of eminent Abhinavagupta's (abhinavagupta-pādānām) enigmatical teaching (durjñeya-upadeśasya... iti)"||383||
The nature of vikalpa-s
विकल्पसमुदयतोऽनन्तदुःखमयबन्धोऽदर्शयदात्मानम्।
विकल्पनिखिलनिवृत्तेरनन्तनिर्वृतिमयमुक्तिः प्रभविष्यति॥१६॥
इति त्रिकमुख्यमतेषु षोडशश्लोकोऽयमिति॥३८४॥
Vikalpasamudayato'nantaduḥkhamayabandho'darśayadātmānam|
Vikalpanikhilanivṛtteranantanirvṛtimayamuktiḥ prabhaviṣyati||16||
iti trikamukhyamateṣu ṣoḍaśaśloko'yamiti||384||
"This (ayam) (is) the sixteenth stanza (ṣoḍaśa-ślokaḥ) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu):
«From the emergence of vikalpa-s --mental fluctuations-- (vikalpa-samudayatas), did appear (adarśayat 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... iti... iti)||16||»"||384||
श्रीस्पन्दकारिकायाम् ३.१४-१६ एतत्प्रख्यातैर्वसुगुप्तैरुक्तम्
परामृतरसापायस्तस्य यः प्रत्ययोद्भवः।
तेनास्वतन्त्रतामेति स च तन्मात्रगोचरः॥१४॥
स्वरूपावरणे चास्य शक्तयः सततोत्थिताः।
यतः शब्दानुवेधेन न विना प्रत्ययोद्भवः॥१५॥
सेयं क्रियात्मिका शक्तिः शिवस्य पशुवर्तिनी।
बन्धयित्री स्वमार्गस्था ज्ञाता सिद्ध्युपपादिका॥१६॥
इति। कारिकात्रयस्य स्पष्टीकरणार्थं स्वस्पन्दनिर्णये कारिकानां तासां विषये क्षेमराजपादैर्व्याख्यानस्यांशानुदाहरिष्यामि। श्रीमत्क्षेमराजः प्रथमकारिकाविषय एतद्व्याख्याति
तस्य पशोर्यः प्रत्ययानां लौकिकशास्त्रीयविकल्पानां तदधिवासितानां भिन्नार्थज्ञानानां विकल्पानामप्युद्भवः विनाशाघ्रात उत्पादः स परस्यामृतरसस्य चिद्घनस्यानन्दप्रसरस्यापायो निमज्जनम्। उदितेषु भिन्नार्थेषु प्रत्ययेषु चिद्भूमिः स्थिताप्यपरामृश्यमानत्वादस्थितेव लक्ष्यते तत एवमुक्तम्। तेन च प्रत्ययोद्भवेनायमस्वतन्त्रतामेति तद्वशः सम्पद्यते।
इति। अधुनोद्धृतवाक्यमिदं व्याख्यास्यामीति॥३८५॥
Śrīspandakārikāyām 3.14-16 etatprakhyātairvasuguptairuktam
Parāmṛtarasāpāyastasya yaḥ pratyayodbhavaḥ|
Tenāsvatantratāmeti sa ca tanmātragocaraḥ||14||
Svarūpāvaraṇe cāsya śaktayaḥ satatotthitāḥ|
Yataḥ śabdānuvedhena na vinā pratyayodbhavaḥ||15||
Seyaṁ kriyātmikā śaktiḥ śivasya paśuvartinī|
Bandhayitrī svamārgasthā jñātā siddhyupapādikā||16||
iti| Kārikātrayasya spaṣṭīkaraṇārthaṁ svaspandanirṇaye kārikānāṁ tāsāṁ viṣaye kṣemarājapādairvyākhyānasyāṁśānudāhariṣyāmi| Śrīmatkṣemarājaḥ prathamakārikāviṣaya etadvyākhyāti
Tasya paśoryaḥ pratyayānāṁ laukikaśāstrīyavikalpānāṁ tadadhivāsitānāṁ bhinnārthajñānānāṁ vikalpānāmapyudbhavaḥ vināśāghrāta utpādaḥ sa parasyāmṛtarasasya cidghanasyānandaprasarasyāpāyo nimajjanam| Uditeṣu bhinnārtheṣu pratyayeṣu cidbhūmiḥ sthitāpyaparāmṛśyamānatvādasthiteva lakṣyate tata evamuktam| Tena ca pratyayodbhavenāyamasvatantratāmeti tadvaśaḥ sampadyate|
iti| Adhunoddhṛtavākyamidaṁ vyākhyāsyāmīti||385||
"In venerable Spandakārikā-s 3.14-16 (śrī-spanda-kārikāyām 3.14-16) renowned Vasugupta said this (etad prakhyātaiḥ vasuguptaiḥ uktam):
«The rise (udbhavaḥ) of ideas (pratyaya) which (takes place) (yaḥ) in that (paśu or limited being) (tasya) (implies) the loss (apāyaḥ) of the sap (rasa) of the Supreme (para) Nectar of Immortality (amṛta). From that (tena), (such a conditioned being) becomes dependent (asvatantratām eti). That (rise of ideas) (saḥ ca) has its sphere of influence (gocaraḥ) in Tanmātra-s --the subtle features of all things-- (tanmātra)||14||
The powers (śaktayaḥ) (are) constantly (satata) ready (utthitāḥ) to conceal or veil (āvaraṇe) the essential nature (sva-rūpa) of this (limited being) (ca asya), because (yatas) there can be no (na) rise (udbhavaḥ) of ideas (pratyaya) without (vinā) intermixture (anuvedhena) of words (śabda)||15||
This (iyam) very (sā) Power or Śakti (śaktiḥ) of Śiva (śivasya), whose nature (ātmikā) is activity (kriyā), abides (vartinī) in the paśu or conditioned being (paśu) (and) binds (him) (bandhayitrī). (However, when Śakti) is known or realized (jñātā) as staying (in the aforesaid paśu) (sthā) like the way (mārga) toward one's own Self (sva), produces (upapādikā) success (siddhi... iti)||16||»
In order to elucidate (spaṣṭīkaraṇa-artham) the three kārikā-s (kārikā-trayasya), I will quote (udāhariṣyāmi) portions (aṁśān) of the explanation (vyākhyānasya) by eminent Kṣemarāja (kṣemarāja-pādaiḥ) about those kārikā-s (kārikānām tāsām viṣaye) in his Spandanirṇaya (sva-spandanirṇaye). Illustrious Kṣemarāja (śrīmat-kṣemarājaḥ) explains (vyākhyāti) this (etad) with regard to the first kārikā (prathama-kārikā-viṣaye):
«The rise (udbhavaḥ) of ideas (pratyayānām) —viz. thoughts (vikalpānām) related to the world or to scriptures (laukika-śāstrīya) as well as (api) thoughts (vikalpānām) which are cognitions (jñānānām) connected with different objects (bhinna-artha) perfumed --the cognitions-- (adhivāsitānām) by them --by such ideas-- (tad)— which (takes place) (yaḥ) in that paśu or limited being (tasya paśoḥ) (is) something that appears (utpādaḥ) (and) smacks of (āghrātaḥ) destruction (vināśa). It --such rise of ideas, etc.-- (saḥ) (implies) the loss (apāyaḥ) (or) immersion --i.e. dissolution-- (nimajjanam) of the sap of the Supreme Nectar of Immortality --according to Kṣemarāja, the meaning of the compound 'Parāmṛtarasāpāyaḥ' in the aphorism is 'the loss of the supreme sap of the Nectar of Immortality' but according to me is 'the loss of the sap of the Supreme Nectar of Immortality', both interpretations (Kṣemarāja's and mine are valid)-- (parasya amṛta-rasasya), i.e. of the flow (prasarasya) of Bliss (ānanda) of the compact mass (ghanasya) of Consciousness (cit).
Though (api) the State of Conciousness --the State of Śiva, the State of the compact mass of Consciousness-- (cit-bhūmiḥ) exists (sthitā) in the emerging ideas (uditeṣu... pratyayeṣu) which have to do with different objects (bhinna-artheṣu), since It is not certainly apprehended or perceived (aparāmṛśyamānatvāt) is indicated (lakṣyate) as (iva) not existing (asthitā). Hence (tatas) it has been said (uktam) so (evam) (in the aphorism, i.e. that there is disappearance of the sap of the Supreme Nectar of Immortality —or else, as put by Kṣemarāja, of the supreme sap of the Nectar of Immortality—).
And (ca) from that (tena), i.e. from the rise of ideas (pratyaya-udbhavena), he (ayam) becomes dependent --lit. goes to a state in which there is no freedom-- (asvatantratām eti), (that is,) he comes under the influence of them --of such ideas-- (tad-vaśaḥ sampadyate... iti).»
Now (adhunā) I will explain (vyākhyāsyāmi) this (idam) passage (uddhṛtavākyam... iti)"||385||
नरे पशुनामकेऽपि तदधिवासितानां भिन्नार्थज्ञानानां प्रत्ययानां विकल्पनामकानामप्युद्भवो दुर्गन्धरूप उत्पादोऽर्थाद्विनाशाघ्रातः। भिन्नार्थज्ञानानि न केवलं बाह्यार्थानि प्रति ज्ञानानि यावन्मोक्षमृषाभिमानभरितानां दर्शनानामन्येषां शास्त्रसङ्युक्तान्यर्थानि प्रति ज्ञानानि। कस्य विनाशः। विनाशस्त्वय्यानन्ददशाया एव। परामृतरसः स्वात्मसहजातप्रमोदो नष्टस्तद्यथा परभैरवात्मकचिद्घनस्य समग्रानन्दप्रसरः निमज्जितः। तस्य स्थाने त्वमनन्तविकल्पजालमधिगच्छसि। परभैरव आत्मानं गोपितुं क्रीडतीत्यपायशब्दस्यास्यार्थो न तु परभैरवः स्थानान्तरमसन्निवृत्त्यै गतः। परभैरवः स्थानन्तरं गन्तुमशक्तः। किमिति। तस्य चिद्घनत्वादेव। परभैरवोऽत्यन्तविकल्पावल्यपेक्षया खलु साक्षी। परभैरवस्तु भैरवशक्त्या जनितागाधाज्ञानान्नरेणापरामृष्टः। यन्नरः परभैरवावस्थां परामर्ष्टुमशकितस्तत्तस्मिन्परभैरवावस्थास्थितेव लक्ष्यते। तन्मात्राणि चार्थाणां सर्वेषां सामान्यलक्षणानि। तस्मात्प्रत्ययोद्भवस्तन्मात्रगोचर इत्युक्तेरस्या अर्थः सोऽर्थगोचर इति। एवं त्वं परभैरववत्प्रारम्भे स्वतन्त्रो यद्यपि पारतन्त्र्यलक्षणबन्धतामाप्तः। कोऽर्थस्तस्य। तथाहि धनेन विनाहं न किञ्चिदस्तीति स्थूलोऽहमिति कृशोऽहमिति त्वया विनाहं वसितुमशक्त इति मम मतमिदमित्यादि त्वं पूर्वोक्तप्रत्ययाधिनो भवसि। अपरञ्च यतः परमेश्वरास्तित्वं तवास्तित्वेन सिद्धं ततोऽधरदृष्तियुतबुद्धिजातनास्तिक्यमूला मूर्खप्रत्ययास्ते मारक इव त्वया त्यक्तव्या इति॥३८६॥
Nare paśunāmake'pi tadadhivāsitānāṁ bhinnārthajñānānāṁ pratyayānāṁ vikalpanāmakānāmapyudbhavo durgandharūpa utpādo'rthādvināśāghrātaḥ| Bhinnārthajñānāni na kevalaṁ bāhyārthāni prati jñānāni yāvanmokṣamṛṣābhimānabharitānāṁ darśanānāmanyeṣāṁ śāstrasaṅyuktānyarthāni prati jñānāni| Kasya vināśaḥ| Vināśastvayyānandadaśāyā eva| Parāmṛtarasaḥ svātmasahajātapramodo naṣṭastadyathā parabhairavātmakacidghanasya samagrānandaprasaraḥ nimajjitaḥ| Tasya sthāne tvamanantavikalpajālamadhigacchasi| Parabhairava ātmānaṁ gopituṁ krīḍatītyapāyaśabdasyāsyārtho na tu parabhairavaḥ sthānāntaramasannivṛttyai gataḥ| Parabhairavaḥ sthānantaraṁ gantumaśaktaḥ| Kimiti| Tasya cidghanatvādeva| Parabhairavo'tyantavikalpāvalyapekṣayā khalu sākṣī| Parabhairavastu bhairavaśaktyā janitāgādhājñānānnareṇāparāmṛṣṭaḥ| Yannaraḥ parabhairavāvasthāṁ parāmarṣṭumaśakitastattasminparabhairavāvasthāsthiteva lakṣyate| Tanmātrāṇi cārthāṇāṁ sarveṣāṁ sāmānyalakṣaṇāni| Tasmātpratyayodbhavastanmātragocara ityukterasyā arthaḥ so'rthagocara iti| Evaṁ tvaṁ parabhairavavatprārambhe svatantro yadyapi pāratantryalakṣaṇabandhatāmāptaḥ| Ko'rthastasya| Tathāhi dhanena vināhaṁ na kiñcidastīti sthūlo'hamiti kṛśo'hamiti tvayā vināhaṁ vasitumaśakta iti mama matamidamityādi tvaṁ pūrvoktapratyayādhino bhavasi| Aparañca yataḥ parameśvarāstitvaṁ tavāstitvena siddhaṁ tato'dharadṛṣtiyutabuddhijātanāstikyamūlā mūrkhapratyayāste māraka iva tvayā tyaktavyā iti||386||
"In nara --in the limited individual-- (nare) —also called paśu --lit. beast, cattle, etc.-- (paśu-nāmake api)—, the rise (udbhavaḥ) of ideas (pratyayānām) —also called vikalpa-s --i.e. thoughts, mental fluctuations-- (vikalpa-nāmakānām api)— which are cognitions connected with different objects (bhinna-artha-jñānānām) perfumed --viz. those cognitions-- by them --by such ideas-- (tad-adhivāsitānām) (is) something that appears (utpādaḥ) and has bad smell (durgandha-rūpaḥ), that is to say (arthāt), it smacks of destruction (vināśa-āghrātaḥ). The cognitions connected with different objects (bhinna-artha-jñānāni) are not (na) only (kevalam) cognitions (jñānāni) about external objects (bāhya-arthāni prati) but also (yāvat) cognitions (jñānāni) about objects (arthāni prati) related to scriptures (śāstra-saṅyuktāni) of other philosophies (darśanānām anyeṣām) replete with erroneous conceptions regarding Liberation (mokṣa-mṛṣā-abhimāna-bharitānām). Destruction (vināśaḥ) of what (kasya)? Destruction (vināśaḥ) of the State of Bliss (ānanda-daśāyāḥ eva) in you (tvayi). The sap of the Supreme Nectar of Immortality (para-amṛta-rasaḥ), i.e. the innate Joy of one's own Self (sva-ātma-sahajāta-pramodaḥ), is lost (naṣṭaḥ), namely (tadyathā), the whole flow of Bliss (samagra-ānanda-prasaraḥ) of the compact mass of Consciousness which is Parabhairava (para-bhairava-ātmaka-cit-ghanasya) is immersed (nimajjitaḥ). Instead of that (tasya sthāne), you (tvam) obtain (adhigacchasi) a network of endless vikalpa-s (ananta-vikalpa-jālam). The meaning (arthaḥ) of this word 'loss' (apāya-śabdasya asya) (is) 'Parabhairava (para-bhairavaḥ) plays (krīḍati) to hide Himself (ātmānam gopitum... iti)', and not (na tu) Parabhairava (para-bhairavaḥ) left (gataḥ) elsewhere (sthānāntaram) forever (asannivṛttyai). Parabhairava (para-bhairavaḥ) cannot (aśaktaḥ) go (gantum) elsewhere (sthānantaram). Why? (kim iti) Because He is a compact mass of Consciousness (tasya cit-ghanatvāt) indeed (eva). Parabhairava (para-bhairavaḥ) (is) certainly (khalu) a Witness (sākṣī) with reference to the series of never-ending vikalpa-s (atyanta-vikalpa-āvali-apekṣayā). But (tu) Parabhairava (para-bhairavaḥ) is not apprehended or perceived (aparāmṛṣṭaḥ) by nara (nareṇa) due to the unfathomable ignorance generated (janita-agādha-ajñānāt) by the Power of Bhairava (bhairava-śaktyā). Since (yad) nara (naraḥ) cannot (aśakitaḥ) apprehend or perceive (parāmarṣṭum) the State of Parabhairava (para-bhairava-avasthām), therefore (tad) the State of Parabhairava (para-bhairava-avasthā) is indicated (lakṣyate) as (iva) not existing (asthitā) in him --i.e. in nara or limited individual-- (tasmin). And (ca) the Tanmātra-s (tanmātrāṇi) (are) the generic characteristics (sāmānya-lakṣaṇāni) of all the objects (arthāṇām sarveṣām). Hence (tasmāt), the meaning (arthaḥ) of this expression (ukteḥ asyāḥ) —'the rise of ideas (pratyaya-udbhavaḥ) has its sphere of influence in Tanmātra-s (tanmātra-gocaraḥ iti)'— (is) 'it --i.e. the rise of ideas-- (saḥ) has its sphere of influence in the objects (artha-gocaraḥ iti)'. Thus (evam), even if (yadi api) you (tvam) (are) originally (prārambhe) Free (svatantraḥ) like Parabhairava (para-bhairava-vat), you assume bondage characterized by dependence (pāratantrya-lakṣaṇa-bandhatām āptaḥ). What (kaḥ) (is) the meaning (arthaḥ) of that (tasya)? For example (tathāhi): 'Without (vinā) money (dhanena) I (aham) am nothing (na kiñcid asti iti)', 'I (aham) (am) fat (sthūlaḥ... iti)', 'I (aham) (am) thin (kṛśaḥ... iti)', 'Without (vinā) you (tvayā) I (aham) cannot (aśaktaḥ) live (vasitum... iti)', 'This (idam) (is) my (mama) opinion (matam)', etc. (iti-ādi) — You (tvam) become (bhavasi) dependent on the aforesaid ideas (pūrva-ukta-pratyaya-adhinaḥ). Moreover (aparañca), as (yatas) the existence of the Supreme Lord (parama-īśvara-astitvam) is proved (siddham) by your own existence (tava astitvena), therefore (tatas) you must abandon (tvayā tyaktavyāḥ) those (te) foolish ideas (mūrkha-pratyayāḥ) rooted in an atheism born from intellects endowed with an inferior viewpoint (adhara-dṛṣti-yuta-buddhi-jāta-nāstikya-mūlāḥ) as if they were pestilence (mārakaḥ iva... iti)"||386||
श्रीमत्क्षेमराजो द्वितीयश्लोकं प्रत्येतद्व्याख्याति
अस्य पशोः स्वस्य शिवात्मनो रूपस्यावरणे भित्तिभूतत्वेन प्रथमानस्यापि सम्यगपरामर्शने तन्निमित्तं व्याख्यातरूपाः शक्तयः सततमुत्थिता यावद्धि परामृतरसात्मकस्वस्वरूपप्रत्यभिज्ञानमस्य न वृत्तं तावदेताः स्वस्वरूपावरणायोद्यच्छन्त्येव। यतोऽस्य यः प्रत्ययोद्भवो विकल्पकाविकल्पकज्ञानप्रसरः स शब्दानुवेधेन अहमिदं जानामीत्यादिना सूक्ष्मान्तःशब्दानुरञ्जनेन स्थूलाभिलापसंसर्गेण च विना न भवति- इति तिरश्चामप्यसाङ्केतिको निर्देशः प्रख्यः स्वात्मनि च शिरोनिर्देशप्रख्योऽन्तरभ्युपगमरूपः शब्दनविमर्शोऽस्त्येवान्यथा बालस्य प्रथमसङ्केतग्रहणं न घटेतान्तरूहापोहात्मकविमर्शशून्यत्वात्। स्थूलशब्दानुवेधमयस्तु विकल्पः सर्वस्य स्वानुभवसिद्धः॥१५॥
इति। इदानीमुद्धृतवाक्यमिदं व्याख्यास्यामीति॥३८७॥
Śrīmatkṣemarājo dvitīyaślokaṁ pratyetadvyākhyāti
Asya paśoḥ svasya śivātmano rūpasyāvaraṇe bhittibhūtatvena prathamānasyāpi samyagaparāmarśane tannimittaṁ vyākhyātarūpāḥ śaktayaḥ satatamutthitā yāvaddhi parāmṛtarasātmakasvasvarūpapratyabhijñānamasya na vṛttaṁ tāvadetāḥ svasvarūpāvaraṇāyodyacchantyeva| Yato'sya yaḥ pratyayodbhavo vikalpakāvikalpakajñānaprasaraḥ sa śabdānuvedhena ahamidaṁ jānāmītyādinā sūkṣmāntaḥśabdānurañjanena sthūlābhilāpasaṁsargeṇa ca vinā na bhavati— Iti tiraścāmapyasāṅketiko nirdeśaḥ prakhyaḥ svātmani ca śironirdeśaprakhyo'ntarabhyupagamarūpaḥ śabdanavimarśo'styevānyathā bālasya prathamasaṅketagrahaṇaṁ na ghaṭetāntarūhāpohātmakavimarśaśūnyatvāt| Sthūlaśabdānuvedhamayastu vikalpaḥ sarvasya svānubhavasiddhaḥ||15||
iti| Idānīmuddhṛtavākyamidaṁ vyākhyāsyāmīti||387||
"Illustrious Kṣemarāja (śrīmat-kṣemarājaḥ) explains (vyākhyāti) this (etad) about the second kārikā (dvitīya-ślokam prati):
«The powers (śaktayaḥ) —which have been already explained (vyākhyātarūpāḥ)— (are) constantly (satatam) ready (utthitāḥ) to conceal or veil (āvaraṇe) the essential nature (asya... rūpasya) —i.e. Śiva (śiva-ātmanaḥ)— of this limited being (asya paśoḥ), (in other words, they are) the instrumental cause of that (tad-nimittam) in their not permitting him to correctly realize --lit. in not seizing correctly-- (samyak aparāmarśane) (such essential nature) which spreads and extends (prathamānasya api) as the substratum (of all) (bhitti-bhūtatvena). As long as (yāvat hi) there is no (na vṛttam) recognition (pratyabhijñānam) in him (asya) that his own essential nature (sva-sva-rūpa) is the sap of the Supreme Nectar of Immortality (para-amṛta-rasa-ātmaka), so long (tāvat) these (powers) (etāḥ) are ready (udyacchanti) to conceal or veal (āvaraṇāya) his own essential nature (sva-sva-rūpa) indeed (eva).
Because (yatas), in his case --in the case of the limited being-- (asya), the rise of ideas (pratyaya-udbhavaḥ... saḥ) —which (yaḥ) is a flow (prasaraḥ) of definite or indefinite (vikalpaka-avikalpaka) cognitions (jñāna)— can not take place (na bhavati) without the tinge (anurañjanena) of subtle (sūkṣma) internal (antar) words (śabda) and (ca) (without) the association (saṁsargeṇa) with gross (sthūla) words (abhilāpa) —e.g. 'I (aham) know (jānāmi) this (idam)', etc. (iti-ādinā)— — Thus (iti), even (api) in the case of animals (tiraścām), (there is) a clear (prakhyaḥ) non-conventional (asāṅketikaḥ) indication (nirdeśaḥ). And (ca) in oneself (svātmani) there is (also) (asti eva) the thinking power (vimarśaḥ) connected with sounds (śabdana) in the form of (rūpaḥ) an internal (antara) agreement (abhyupagama) becoming visible (prakhyaḥ) by the nod of the head (śiras-nirdeśa). Otherwise (anyathā), with reference to a child (bālasya), the first apprehension --i.e. understanding-- of conventional gestures (prathama-saṅketa-grahaṇam) would not be possible (na ghaṭeta) due to the absence (śūnyatvāt) of thinking power --awareness-- (vimarśa) relating to (ātmaka) the inner consideration of pros and cons (antar-ūha-apoha).
The thought or idea (vikalpaḥ) consisting of (mayaḥ tu) intermixture (anuvedha) of gross (sthūla) words (śabda) (is) proved (siddhaḥ) by the experience (sva-anubhava) of everybody (sarvasya... iti)||15||»
Now (idānīm) I will explain (vyākhyāsyāmi) this (idam) passage (uddhṛtavākyam... iti)"||387||
मातृकारचनायां संस्कृतमाला स्वरव्यञ्जनात्मका। स्वरा अवर्गाख्या अपि दीर्घाश्च ह्रस्वाश्च। व्यञ्जनानि कचटतपयशनामकसप्तवर्गात्मकानि। व्यञ्जनानि स्पर्शकठोरमृद्वादिभेदात्मकान्यपि। व्यञ्जनानि कण्ठ्यतालव्यमूर्धन्यदन्त्यौष्ठ्यान्तःस्थोष्मभेदमयान्यपि। प्रतिवर्गेष्वकचटादिवर्गरूपेषु विशिष्टदेव्यस्ति। महालक्ष्म्यधिष्ठितावर्गो ब्राह्म्यधिष्ठितकवर्गश्चैव माहेश्वर्यधिष्ठितचवर्गस्तथा कौमार्यधिष्ठितटवर्गो वैष्णव्यधिष्ठिततवर्गो वाराह्यधिष्ठितपवर्ग ऐन्द्र्यधिष्ठितयवर्गश्चामुण्डाधिष्ठितशवर्गश्च। संस्कृतमाला यदि तु क्षवर्गसहिता तर्हि शिवशक्त्यधिष्ठितावर्गो ब्राह्म्यधिष्ठितकवर्गश्चैव माहेश्वर्यधिष्ठितचवर्गस्तथा कौमार्यधिष्ठितटवर्गो वैष्णव्यधिष्ठिततवर्गो वाराह्यधिष्ठितपवर्ग ऐन्द्र्यधिष्ठितयवर्गश्चामुण्डाधिष्ठितशवर्गो महालक्ष्म्यधिष्ठितक्षवर्गश्च। शक्तयो देवीरूपा एता नरस्यास्य परभैरवावस्थात्मनः स्वरूपस्यावरणे सततमुत्थिताः। किमिति। यतो वर्णात्मकशब्दानुवेधेन विना प्रत्ययोद्भवो वर्तितुमशक्तः। अत एव तव स्वभावपरामर्शः सुदुर्लभः। दौर्लभ्यमिदं देवीनां तासां सततकार्यमूलम्। यथा देव्यस्ता दुर्जेयास्तथा परभैरवानुग्रहोऽवश्यक एवेति॥३८८॥
Mātṛkāracanāyāṁ saṁskṛtamālā svaravyañjanātmakā| Svarā avargākhyā api dīrghāśca hrasvāśca| Vyañjanāni kacaṭatapayaśanāmakasaptavargātmakāni| Vyañjanāni sparśakaṭhoramṛdvādibhedātmakānyapi| Vyañjanāni kaṇṭhyatālavyamūrdhanyadantyauṣṭhyāntaḥsthoṣmabhedamayānyapi| Prativargeṣvakacaṭādivargarūpeṣu viśiṣṭadevyasti| Mahālakṣmyadhiṣṭhitāvargo brāhmyadhiṣṭhitakavargaścaiva māheśvaryadhiṣṭhitacavargastathā kaumāryadhiṣṭhitaṭavargo vaiṣṇavyadhiṣṭhitatavargo vārāhyadhiṣṭhitapavarga aindryadhiṣṭhitayavargaścāmuṇḍādhiṣṭhitaśavargaśca| Saṁskṛtamālā yadi tu kṣavargasahitā tarhi śivaśaktyadhiṣṭhitāvargo brāhmyadhiṣṭhitakavargaścaiva māheśvaryadhiṣṭhitacavargastathā kaumāryadhiṣṭhitaṭavargo vaiṣṇavyadhiṣṭhitatavargo vārāhyadhiṣṭhitapavarga aindryadhiṣṭhitayavargaścāmuṇḍādhiṣṭhitaśavargo mahālakṣmyadhiṣṭhitakṣavargaśca| Śaktayo devīrūpā etā narasyāsya parabhairavāvasthātmanaḥ svarūpasyāvaraṇe satatamutthitāḥ| Kimiti| Yato varṇātmakaśabdānuvedhena vinā pratyayodbhavo vartitumaśaktaḥ| Ata eva tava svabhāvaparāmarśaḥ sudurlabhaḥ| Daurlabhyamidaṁ devīnāṁ tāsāṁ satatakāryamūlam| Yathā devyastā durjeyāstathā parabhairavānugraho'vaśyaka eveti||388||
"In the Mātṛkā arrangement (mātṛkā-racanāyām), the Sanskrit alphabet (saṁskṛta-mālā) consists of vowels and consonants (svara-vyañjana-ātmakā). Vowels (svarāḥ), also called a-group (a-varga-ākhyāḥ api), (are) long (dīrghāḥ) and (ca... ca) short (hrasvāḥ). Consonants (vyañjanāni) consist of seven groups called ka, ca, ṭa, ta, pa, ya (and) śa (ka-ca-ṭa-ta-pa-ya-śa-nāmaka-sapta-varga-ātmakāni). Consonants (vyañjanāni) also consist of divisions such as 25 consonants from 'ka' to 'ma', hard consonants, soft consonants, etc. (sparśa-kaṭhora-mṛdu-ādi-bheda-ātmakāni api). Consonants (vyañjanāni) are also composed of the divisions of gutturals, palatals, cerebrals, dentals, labials, semivowels (and) sibilants (kaṇṭhya-tālavya-mūrdhanya-dantya-oṣṭhya-antaḥstha-ūṣma-bheda-mayāni api). In every group (prati-vargeṣu) —in the a, ka, ca, ṭa, etc. groups (a-ka-ca-ṭa-ādi-varga-rūpeṣu)— there is (asti) a particular goddess (viśiṣṭa-devī). The a-group is presided over by Mahālakṣmī (mahālakṣmī-adhiṣṭhita-a-vargaḥ), the ka-group is presided over by Brāhmī (brāhmī-adhiṣṭhita-ka-vargaḥ), the ca-group is presided over by Māheśvarī (māheśvarī-adhiṣṭhita-ca-vargaḥ), the ṭa-group is presided over by Kaumārī (kaumārī-adhiṣṭhita-ṭa-vargaḥ), the ta-group is presided over by Vaiṣṇavī (vaiṣṇavī-adhiṣṭhita-ta-vargaḥ), the pa-group is presided over by Vārāhī (vārāhī-adhiṣṭhita-pa-vargaḥ), the ya-group is presided over by Aindrī (aindrī-adhiṣṭhita-ya-vargaḥ) and (ca eva... tathā... ca) the śa-group is presided over by Cāmuṇḍā (cāmuṇḍā-adhiṣṭhita-śa-vargaḥ). But if (yadi tu) the Sanskrit alphabet (saṁskṛta-mālā) includes the kṣa-group (kṣa-varga-sahitā), then (tarhi) the a-group is presided over by Śiva-Śakti (śiva-śakti-adhiṣṭhita-a-vargaḥ), the ka-group is presided over by Brāhmī (brāhmī-adhiṣṭhita-ka-vargaḥ), the ca-group is presided over by Māheśvarī (māheśvarī-adhiṣṭhita-ca-vargaḥ), the ṭa-group is presided over by Kaumārī (kaumārī-adhiṣṭhita-ṭa-vargaḥ), the ta-group is presided over by Vaiṣṇavī (vaiṣṇavī-adhiṣṭhita-ta-vargaḥ), the pa-group is presided over by Vārāhī (vārāhī-adhiṣṭhita-pa-vargaḥ), the ya-group is presided over by Aindrī (aindrī-adhiṣṭhita-ya-vargaḥ), the śa-group is presided over by Cāmuṇḍā (cāmuṇḍā-adhiṣṭhita-śa-vargaḥ) and (ca eva... tathā... ca) the kṣa-group is presided over by Mahālakṣmī (mahālakṣmī-adhiṣṭhita-kṣa-vargaḥ). These (etāḥ) powers (śaktayaḥ), which are goddesses (devī-rūpāḥ), are constantly ready (satatam utthitāḥ) to conceal or veil (āvaraṇe) the essential nature (svarūpasya) —which is the State of Parabhairava (para-bhairava-avasthā-ātmanaḥ)— of this nara (narasya asya). Why? (kim iti) Because (yatas) without (vinā) intermixure of words consisting of letters (varṇa-ātmaka-śabda-anuvedhena) the rise of ideas (pratyaya-udbhavaḥ) cannot (aśaktaḥ) take place (vartitum). This is why (atas eva) the apprehension or perception of your essential nature (tava svabhāva-parāmarśaḥ) is extremely difficult to be attained (sudurlabhaḥ). This (idam) difficulty of attainment (daurlbhyam) is based on the constant work (satata-kārya-mūlam) of those goddesses (devīnām tāsām). Since (yathā) those (tāḥ) goddesses (devyaḥ) are difficult to be conquered (durjeyāḥ), therefore (tathā) Parabhairava's Grace (para-bhairava-anugrahaḥ) is indispensable (avaśyakaḥ eva iti)"||388||
शक्तय एतास्तव स्वरूपमावर्तुमुद्यत्वा आसिष्यन्ते यावत्त्वं तव परभैरवत्वं सम्यक्प्रत्यभिजानासि। आत्यन्तिकभक्तावपि तव च परभैरवस्य च मध्ये भेदोऽपि यद्यस्ति वर्गदेव्य एतास्त्वां छलयित्वासिष्यन्ते। परभैरवोऽहमित्येवं त्वयि प्रत्यभिजानति तु तर्हि शक्तयस्ताश्छलनाद्विरमन्ति। अहमग्निष्टोमं जानामीत्यादिना स्थूलाभिलापसंसर्गेण सूक्ष्मान्तःशब्दानुरञ्जनेन च विना प्रत्ययोद्भवोऽयं न खलु वर्तते। एतत्तिरश्चामपि भवति येष्वसाङ्केतिकप्रख्यनिर्देशाः सन्ति। साङ्केतिकनिर्देशाः मानुषभाषया निर्मितास्तथाहि वस्तुनः कस्यचित्परिमाणानि निर्देष्टुमाधारा दश सङ्ख्याः सन्तीति। मातृकादेवताभिस्तिर्यञ्चोऽपि परस्परमवगन्तुं शक्ताः। बालोऽपि च तस्मिंस्तन्मातृकादेवतात्मकविमर्शसन्निधेः स्वमातृमुखे सङ्केतानवगन्तुं कल्पः। सर्वमेतत्सुखावगम्यं सर्वस्य स्वानुभवसिद्धं चेति॥३८९॥
Śaktaya etāstava svarūpamāvartumudyatvā āsiṣyante yāvattvaṁ tava parabhairavatvaṁ samyakpratyabhijānāsi| Ātyantikabhaktāvapi tava ca parabhairavasya ca madhye bhedo'pi yadyasti vargadevya etāstvāṁ chalayitvāsiṣyante| Parabhairavo'hamityevaṁ tvayi pratyabhijānati tu tarhi śaktayastāśchalanādviramanti| Ahamagniṣṭomaṁ jānāmītyādinā sthūlābhilāpasaṁsargeṇa sūkṣmāntaḥśabdānurañjanena ca vinā pratyayodbhavo'yaṁ na khalu vartate| Etattiraścāmapi bhavati yeṣvasāṅketikaprakhyanirdeśāḥ santi| Sāṅketikanirdeśāḥ mānuṣabhāṣayā nirmitāstathāhi vastunaḥ kasyacitparimāṇāni nirdeṣṭumādhārā daśa saṅkhyāḥ santīti| Mātṛkādevatābhistiryañco'pi parasparamavagantuṁ śaktāḥ| Bālo'pi ca tasmiṁstanmātṛkādevatātmakavimarśasannidheḥ svamātṛmukhe saṅketānavagantuṁ kalpaḥ| Sarvametatsukhāvagamyaṁ sarvasya svānubhavasiddhaṁ ceti||389||
"These (etāḥ) powers (śaktayaḥ) will keep being ready (udyatvā āsiṣyante) to conceal or veil (āvartum) your essential nature (tava svarūpam) until (yāvat) you (tvam) fully (samyak) recognize (pratyabhijānāsi) your (tava) Parabhairavahood (para-bhairavatvam). Even (api) during extreme devotion (ātyantika-bhaktau), if (yadi) there is (asti) still (api) duality (bhedaḥ) between you and Parabhairava (tava ca para-bhairavasya ca madhye), these (etāḥ) goddesses of the groups (of letters) (varga-devyaḥ) will continue to cheat (chalayitvā āsiṣyante) you (tvām). But (tu) when you recognize (tvayi pratyabhijānati) in this way (evam) 'I (aham) (am) Parabhairava (para-bhairavaḥ... iti)', then (tarhi) those (tāḥ) powers (śaktayaḥ) stop (viramanti) cheating (chalanāt). Without (vinā) the tinge of subtle internal words (sūkṣma-antar-śabda-anurañjanena) and (ca) (without) the association with gross words (sthūla-abhilāpa-saṁsargeṇa) —e.g. 'I (aham) know (jānāmi) the Agniṣṭoma --a special Vedic ceremony-- (agniṣṭomam... iti)'— this (ayam) rise of ideas (pratyaya-udbhavaḥ) certainly (khalu) does not take place (na... vartate). This (etad) exists (bhavati) even (api) in the case of animals (tiraścām), in which (yeṣu) there are (santi) clear non-conventional indications (asāṅketika-prakhya-nirdeśāḥ). The conventional indications (sāṅketika-nirdeśāḥ) are created (nirmitāḥ) by human language (mānuṣa-bhāṣayā); for example (tathāhi): 'Ten (daśa) numbers (saṅkhyāḥ) are (santi) the bases (ādhārāḥ) to indicate (nirdeṣṭum) quantities (parimāṇāni) of some thing (vastunaḥ kasyacid... iti)'. Even (api) the animals (tiryañcaḥ), through the deities of the little mysterious mothers --i.e. of the letters of the alphabet-- (mātṛkā-devatābhiḥ), can (śaktāḥ) understand (avagantum) each other (parasparam). And (ca) even (api) a child (bālaḥ), due to the presence of the thinking power --awareness-- consisting of those deities of the little mysterious mothers (tad-mātṛkā-devatā-ātmaka-vimarśa-sannidheḥ) in him (tasmin), is able (kalpaḥ) to understand (avagantum) the gestures (saṅketān) on the face of his mother (sva-mātṛ-mukhe). All (sarvam) this (etad) (is) easy to understand (sukha-avagamyam) and (ca) is proved by experience (sva-anubhava-siddham) of everybody (sarvasya... iti)"||389||
श्रीमत्क्षेमराजस्तृतीयश्लोकं प्रत्येतद्व्याख्याति
सेति श्लोकत्रयनिर्णीतत्वादियमिति प्रमेयपर्यन्तेन रूपेण स्फुरन्ती स्वस्वभावरूपस्य चिदात्मनः शिवस्य सम्बन्धिनी स्पन्दतत्त्वात्मिका पराभट्टारिकैव विश्ववैचित्र्यावस्थितिकारित्वात्क्रियाशक्तिः प्राङ्निर्णीतदृशा शिव एव गृहीतपशुभूमिके वर्तमाना प्राणपुर्यष्टकरूपममुं कर्तृतात्मनाहन्ताविप्रुषा प्रोक्षितं कुर्वाणा तथारूपेणाप्रत्यभिज्ञाय स्वरूपावारकत्वाद्धानादानादिपरिक्लेशहेतुत्वाच्च बन्धयित्री भवति। यदा तु स्वस्य शिवात्मनो रूपस्य यो मार्गः
शक्त्यवस्थां प्रविष्टस्य निर्विभागेन भावना।
तदासौ शिवरूपी स्याच्छैवी मुखमिहोच्यते॥
इति श्रीविज्ञानभट्टारकोक्तनीत्या प्राप्त्युपायः पराशक्तिस्तदात्मतयासौ क्रियाशक्तिर्ज्ञायते योगिना यदा वा विकल्पकाविकल्पकप्रसरेऽपि शिवस्वरूपस्य स्वात्मनोऽंशभूतमेवाशेषवेद्यमनेनेक्ष्यते तदास्यासौ परानन्दमयीं परां सिद्धिमुपपादयति॥१६॥
इति। इदानीमुद्धृतवाक्यमिदं व्याख्यास्यामीति॥३९०॥
Śrīmatkṣemarājastṛtīyaślokaṁ pratyetadvyākhyāti
Seti ślokatrayanirṇītatvādiyamiti prameyaparyantena rūpeṇa sphurantī svasvabhāvarūpasya cidātmanaḥ śivasya sambandhinī spandatattvātmikā parābhaṭṭārikaiva viśvavaicitryāvasthitikāritvātkriyāśaktiḥ prāṅnirṇītadṛśā śiva eva gṛhītapaśubhūmike vartamānā prāṇapuryaṣṭakarūpamamuṁ kartṛtātmanāhantāvipruṣā prokṣitaṁ kurvāṇā tathārūpeṇāpratyabhijñāya svarūpāvārakatvāddhānādānādiparikleśahetutvācca bandhayitrī bhavati| Yadā tu svasya śivātmano rūpasya yo mārgaḥ
Śaktyavasthāṁ praviṣṭasya nirvibhāgena bhāvanā|
Tadāsau śivarūpī syācchaivī mukhamihocyate||
iti śrīvijñānabhaṭṭārakoktanītyā prāptyupāyaḥ parāśaktistadātmatayāsau kriyāśaktirjñāyate yoginā yadā vā vikalpakāvikalpakaprasare'pi śivasvarūpasya svātmano'ṁśabhūtamevāśeṣavedyamanenekṣyate tadāsyāsau parānandamayīṁ parāṁ siddhimupapādayati||16||
iti| Idānīmuddhṛtavākyamidaṁ vyākhyāsyāmīti||390||
"Illustrious Kṣemarāja (śrīmat-kṣemarājaḥ) explains (vyākhyāti) this (etad) about the third kārikā (tṛtīya-ślokam prati):
«(She is called) 'That' (sā iti) because She was ascertained (nirṇītatvāt) in the (previous) three (traya) stanzas (śloka), (and She is called) 'This' (iyam iti) (because) She appears (sphurantī) in the form (rūpeṇa) (of this universe) which ends (paryantena) in the objective reality --objectivity-- (prameya). (She,) the Supremely Venerable Goddess Herself (parā-bhaṭṭārikā eva) —the principle of Spanda (spanda-tattva-ātmikā)— belonging to (sambandhinī) Śiva (śivasya) —who --i.e. Śiva-- is (rūpasya... ātmanaḥ) Consciousness (cit) (and) one's own essential nature (sva-svabhāva)—, the Power of Action (kriyā-śaktiḥ) —as She produces (kāritvāt) the state (avasthiti) of variety (vaicitrya) in the universe (viśva)—, by the previously defined viewpoint (prāk-nirṇīta-dṛśā), exists (vartamānā) in Śiva (śive eva) at the stage when He has acquired the state of limited being (gṛhīta-paśu-bhūmike). She sprinkles (prokṣitam kurvāṇā) him --the limited being-- (amum) who is identified with vital energy and subtle body (prāṇa-puryaṣṭaka-rūpam) with a drop (vipruṣā) of I-ness (ahantā) whose essence --i.e. the essence of the drop-- is (restricted) doership (kartṛtā-ātmanā). (In this conditioned being) who has (now) this state (of limitation) (tathā-rūpeṇa) (and) who does not recognize (his own Self) --lit. not recognizing-- (apratyabhijñāya), She becomes (bhavati) 'bandhayitrī' --the One who binds-- (bandhayitrī) because She hides (his) essential nature (sva-rūpa-āvārakatvāt) and (ca) because She is the cause (hetutvāt) of the trouble (parikleśa) (known as) leaving, taking, etc. (hāna-ādāna-ādi).
However (tu), when (yadā) that (asau) Power of Action (kriyā-śaktiḥ) is known (jñāyate) by the yogī (yoginā) as identical with That (tad-ātmatayā), i.e. (as identical with) the Supreme Power (parā-śaktiḥ), like the way (yaḥ mārgaḥ) —means of attainment (prāpti-upāyaḥ)— toward one's own Self (svasya) whose essence is Śiva (śiva-ātmanaḥ rūpasya), according to the precept declared (ukta-nītyā) in (the aphorism 20 of) venerable Vijñānabhairava (śrī-vijñāna-bhaṭṭāraka):
'When in one who has entered (praviṣṭasya) into the state of Śakti (śakti-avasthām), there is a contemplation (full of) the feeling of non-difference (between Śiva and Śakti) (nirvibhāgena bhāvanā), then (tadā) that (being) --i.e. such disciple-- (asau) becomes Śiva (śiva-rūpī syāt), (since) it is said (ucyate) here --in the revealed scriptures-- (iha) that (Śakti) is the face (mukham) of Śiva (śaivī... iti)'.
or (vā) when (yadā), even (api) in the diffusion (prasare) of definite and indefinite (ideas in his mind --in the mind of the yogī--) (vikalpaka-avikalpaka), the entire objective reality (aśeṣa-vedyam) is perceived (īkṣyate) by him (anena) as being (bhūtam) a portion (aṁśa) of his own Self (sva-ātmanaḥ) who is Śiva (śiva-sva-rūpasya), then (tadā) She (asau) produces (upapādayati) the highest attainment (parām siddhim) replete with supreme Bliss (para-ānanda-mayīm) for him (asya)||16||»
Now (idānīm) I will explain (vyākhyāsyāmi) this (idam) passage (uddhṛtavākyam... iti)"||390||
शक्तिः परादेवी स्वात्मरूपस्य भैरवस्य क्रियाशक्तिः। सा तस्याहंविमर्श एव। शक्तिर्गृहीतनरभूमिकायां भैरवे वर्तमाना। सा विलासेन परिमितकर्तृत्वात्मनाहन्ताविप्रुषा प्राणपुर्यष्टकरूपमिमं प्रोक्षति। फलतः शक्तिरेषा नरेऽस्मिन्नहन्ताविप्रुडिव स्थिता। तत एव नरो देवदत्तोऽहं ममेदमस्त्यहं तत्करोमीत्याद्यनुभवति। नरस्यागाधसङ्कोचाच्च स्वजीवितं पारिमित्यसङ्कीर्णम्। इत्थं शक्तिर्नरस्वरूपमावृणोति बलेन च तं किञ्चित्कारयति। किम्। एतत् - सा कारावेश्मनि तं तालयन्त्रेण बध्नाति कारावेश्मन्यस्मिंश्च नरो हानादानादिपरिक्लेशग्रस्तः। किमेतत्। यथैतन्मह्यं रोचते तत्तु मम न रोचत इति वा तं द्वेष्मि त्वयि तु स्निह्याम्यहमिति वा। नरे योगिभूते स्वात्मानं मार्ग इव पराशक्त्यात्मतया क्रियाशक्तिं जानति तु प्रत्ययभरितचित्तेऽपि भैरवस्वरूपस्य स्वात्मनोऽंशवदेवाशेषवेद्यं तस्मिनीक्षति वा तर्हि सा बन्धनाद्विरमति परमानन्दपूर्णोत्तमसिद्धिदात्री भवति च। श्रीविज्ञानभैरवे निर्विभागेन भावनेत्युक्तिः क्षेमराजपादैरुदाहृता। किमेतत्। निर्विभागेन भावना शिवशक्तिसामरस्यं संसूचयत्येव। अधुना सुविस्तरं शिवशक्तिसामरस्यं भैरवभैरवीसामरस्याख्यमपि व्याख्यास्यामीति॥३९१॥
Śaktiḥ parādevī svātmarūpasya bhairavasya kriyāśaktiḥ| Sā tasyāhaṁvimarśa eva| Śaktirgṛhītanarabhūmikāyāṁ bhairave vartamānā| Sā vilāsena parimitakartṛtvātmanāhantāvipruṣā prāṇapuryaṣṭakarūpamimaṁ prokṣati| Phalataḥ śaktireṣā nare'sminnahantāvipruḍiva sthitā| Tata eva naro devadatto'haṁ mamedamastyahaṁ tatkaromītyādyanubhavati| Narasyāgādhasaṅkocācca svajīvitaṁ pārimityasaṅkīrṇam| Itthaṁ śaktirnarasvarūpamāvṛṇoti balena ca taṁ kiñcitkārayati| Kim| Etat - Sā kārāveśmani taṁ tālayantreṇa badhnāti kārāveśmanyasmiṁśca naro hānādānādiparikleśagrastaḥ| Kimetat| Yathaitanmahyaṁ rocate tattu mama na rocata iti vā taṁ dveṣmi tvayi tu snihyāmyahamiti vā| Nare yogibhūte svātmānaṁ mārga iva parāśaktyātmatayā kriyāśaktiṁ jānati tu pratyayabharitacitte'pi bhairavasvarūpasya svātmano'ṁśavadevāśeṣavedyaṁ tasminīkṣati vā tarhi sā bandhanādviramati paramānandapūrṇottamasiddhidātrī bhavati ca| Śrīvijñānabhairave nirvibhāgena bhāvanetyuktiḥ kṣemarājapādairudāhṛtā| Kimetat| Nirvibhāgena bhāvanā śivaśaktisāmarasyaṁ saṁsūcayatyeva| Adhunā suvistaraṁ śivaśaktisāmarasyaṁ bhairavabhairavīsāmarasyākhyamapi vyākhyāsyāmīti||391||
"Śakti (śaktiḥ), the Supreme Goddess (parā-devī), (is) the Power of Action (kriyā-śaktiḥ) of Bhairava (bhairavasya) who is one's own Self (sva-ātma-rūpasya). She (sā) (is) His --i.e. of Bhairava-- (tasya) I-consciousness (aham-vimarśaḥ eva). Śakti (śaktiḥ) exists (vartamānā) in Bhairava (bhairave) at the stage when He has acquired the state of nara or limited individual (gṛhīta-nara-bhūmikāyām). She (sā) playfully (vilāsena) sprinkles (prokṣati) him --i.e. nara-- (imam) who is identified with vital energy and subtle body (prāṇa-puryaṣṭaka-rūpam) with a drop of I-ness (ahantā-vipruṣā) whose essence is restricted doership (parimita-kartṛtva-ātmanā). Consequently (phalatas), this (eṣā) Śakti (śaktiḥ) remains (sthitā) in this nara (nare asmin) as (iva) a drop of I-ness (ahantā-vipruṭ). On that account (tatas eva), nara (naraḥ) experiences (anubhavati): 'I (aham) (am) Devadatta --i.e. Mr. so-and-so-- (devadattaḥ)', 'I have this (mama idam asti)', 'I (aham) do (karomi) that (tad)', etc. (iti-ādi). And (ca) due to the unfathomable contraction (agādha-saṅkocāt) of nara (narasya), his life (sva-jīvitam) is crowded with limitations (pārimitya-saṅkīrṇam). In this way (ittham), Śakti (śaktiḥ) conceals (āvṛṇoti) the essential nature of nara (nara-svarūpam) and (ca) forces him to do (balena... tam... kārayati) something (kiñcid). What (kim)? This (etad): She (sā) locks him up (tam tālayantreṇa badhnāti) in prison (kārāveśmani) and (ca) in this prison (kārāveśmani asmin) nara (naraḥ) is involved in the trouble (known as) leaving, taking, etc. (hāna-ādāna-ādi-parikleśa-grastaḥ). What (kim) (is) this (etad)? For instance (yathā): 'I like this (etad mahyam rocate) but (tu) I do not like that (tad... mama na rocate iti)' or (vā... vā) 'I hate (dveṣmi) him (tam) but (tu) I (aham) love (snihyāmi) you (tvayi... iti)'. But (tu) when nara, transformed in a yogī, knows (nare yogi-bhūte... jānati) the Power of Action (kriyā-śaktim) as identical with Parāśakti --the Supreme Power-- (parā-śakti-ātmatayā), like (iva) a way (mārgaḥ) toward one's own Self (sva-ātmānam), or (vā) when he, even with his mind replete with ideas, perceives (pratyaya-bharita-citte api... tasmin īkṣati) the entire objective reality (aśeṣa-vedyam) as a portion (aṁśa-vat eva) of his own Self (sva-ātmanaḥ) who is Bhairava (bhairava-svarūpasya), then (tarhi) She (sā) stops (viramati) binding (bandhanāt) and (ca) becomes (bhavati) the Giver of the Most Elevated Achievement full of Supreme Bliss (parama-ānanda-pūrṇa-uttama-siddhi-dātrī). In venerable Vijñānabhairava (śrī-vijñānabhairave), the expression (uktiḥ) 'contemplation (full of) the feeling of non-difference (between Śiva and Śakti)' (nirvibhāgena bhāvanā iti) was quoted (udāhṛtā) by eminent Kṣemarāja (kṣemarāja-pādaiḥ). What (kim) (is) this (etad)? Contemplation (full of) the feeling of non-difference (between Śiva and Śakti) (nirvibhāgena bhāvanā) implies (saṁsūcayati) Śivaśaktisāmarasya (śiva-śakti-sāmarasyam) indeed (eva). Now (adhunā) I will explain (vyākhyāsyāmi) in great detail (suvistaram) Śivaśaktisāmarasya (śiva-śakti-sāmarasyam) also called Bhairavabhairavīsāmarasya (bhairava-bhairavī-sāmarasya-ākhyam api... iti)"||391||
शिवशक्तिसामरस्यं शिवं शक्तिं चान्तरेण समरसत्वम्। यच्छिवो भैरवनामकोऽपि शक्तिर्भैरवीनामकापि च तच्छिवशक्तिसामरस्यं भैरवभैरवीसामरस्यनामकमपि। तथाहि जागरायां त्वं भैरवस्वरूपो ग्राह्याणि भैरवीस्वरूपाणीक्षस एतत्सुखावगम्यम्। अवस्थायामस्यां भैरवभैरव्योर्भेदोऽस्ति। भैरवसमुद्रस्य च भैरवीसमुद्रस्य च मध्ये तु बिन्दवो वा मध्यस्थानानि वा सन्ति। बिन्दुषु वा मध्यस्थानेषु वा भैरवभैरव्योः सामरस्यं भवति। आणवोपाये प्राणस्यापानस्य च मध्ये मध्यस्थानम्। शाक्तोपाये प्रमाणस्य प्रमेयस्य च मध्ये मध्यस्थानम्। शाम्भवोपाये ज्ञानस्य क्रियायाश्च मध्ये मध्यस्थानम्। अनुपाये भैरवात्मप्रकाशस्य भैरव्यात्मविमर्शस्य च मध्ये मध्यस्थानम्। शक्तेः परादेव्या बिन्दव इमे। यदा त्वमेतद्बिन्दून्ध्यायसि तदा भैरवभैरवीमयपरभैरवावस्थां लभसे मोक्षोऽयमेव। सङ्क्षेपाच्छक्तिमन्तरेण त्वमेतद्दिव्यदृष्तियुतो यदि तर्हि शीघ्रं परमपदमधिगच्छसि। तस्माद्विकल्परूपप्रत्ययोद्भवाद्दुःखसङ्कीर्णो बन्धो विद्यते। तद्विकल्पा यदि परन्तु शक्तिस्फुलिङ्गरूपेण प्रतीयन्ते तदा परमानन्दशालिमुक्तिर्भविष्यति। अलमनेनेति॥३९२॥
Śivaśaktisāmarasyaṁ śivaṁ śaktiṁ cāntareṇa samarasatvam| Yacchivo bhairavanāmako'pi śaktirbhairavīnāmakāpi ca tacchivaśaktisāmarasyaṁ bhairavabhairavīsāmarasyanāmakamapi| Tathāhi jāgarāyāṁ tvaṁ bhairavasvarūpo grāhyāṇi bhairavīsvarūpāṇīkṣasa etatsukhāvagamyam| Avasthāyāmasyāṁ bhairavabhairavyorbhedo'sti| Bhairavasamudrasya ca bhairavīsamudrasya ca madhye tu bindavo vā madhyasthānāni vā santi| Binduṣu vā madhyasthāneṣu vā bhairavabhairavyoḥ sāmarasyaṁ bhavati| Āṇavopāye prāṇasyāpānasya ca madhye madhyasthānam| Śāktopāye pramāṇasya prameyasya ca madhye madhyasthānam| Śāmbhavopāye jñānasya kriyāyāśca madhye madhyasthānam| Anupāye bhairavātmaprakāśasya bhairavyātmavimarśasya ca madhye madhyasthānam| Śakteḥ parādevyā bindava ime| Yadā tvametadbindūndhyāyasi tadā bhairavabhairavīmayaparabhairavāvasthāṁ labhase mokṣo'yameva| Saṅkṣepācchaktimantareṇa tvametaddivyadṛṣtiyuto yadi tarhi śīghraṁ paramapadamadhigacchasi| Tasmādvikalparūpapratyayodbhavādduḥkhasaṅkīrṇo bandho vidyate| Tadvikalpā yadi parantu śaktisphuliṅgarūpeṇa pratīyante tadā paramānandaśālimuktirbhaviṣyati| Alamaneneti||392||
"Śivaśaktisāmarasya (śiva-śakti-sāmarasyam) (is) the state of same taste (sama-rasatvam) between (antareṇa) Śiva (śivam) and (ca) Śakti (śaktim). As (yad) Śiva (śivaḥ) is also called Bhairava (bhairava-nāmakaḥ api) and (ca) Śakti (śaktiḥ) is also called Bhairavī (bhairavī-nāmakā api), therefore (tad) Śivaśaktisāmarasya (śiva-śakti-sāmarasyam) is also called Bhairavabhairavīsāmarasya (bhairava-bhairavī-sāmarasya-nāmakam api). For example (tathāhi): In wakefulness (jāgarāyām) you (tvam), whose essential nature is Bhairava (bhairava-svarūpaḥ), perceive (īkṣase) objects (grāhyāṇi) whose essential nature is Bhairavī (bhairavī-svarūpāṇi); this (etad) is easy to understand (sukha-avagamyam). In this state --i.e. in wakefulness-- (avasthāyāma syām) there is (asti) difference or duality (bhedaḥ) between Bhairava and Bhairavī (bhairava-bhairavyoḥ). But (tu) between the Ocean of Bhairava and the Ocean of Bhairavī (bhairava-samudrasya ca bhairavī-samudrasya ca madhye) there are (santi) points (bindavaḥ) or (vā... vā) gaps (madhya-sthānāni). In the points (binduṣu) or (vā... vā) gaps (madhyasthāneṣu) there is (bhavati) uniformity (sāmarasyam) between Bhairava and Bhairavī (bhairava-bhairavyoḥ). In Āṇavopāya (āṇava-upāye), the gap (madhyasthānam) (is) between prāṇa and apāna --i.e. between inhalation/exhalation and exhalation/inhalation-- (prāṇasya apānasya ca madhye). In Śāktopāya (śākta-upāye), the gap (madhyasthānam) (is) between pramāṇa and prameya --between perception/knowledge and object/knowable-- (pramāṇasya prameyasya ca madhye). In Śāmbhavopāya (śāmbhava-upāye), the gap (madhyasthānam) (is) between Knowledge and Action (jñānasya kriyāyāḥ ca madhye). In Anupāya (an-upāye), the gap (madhyasthānam) (is) between Prakāśa that is Bhairava and Vimarśa that is Bhairavī (bhairava-ātma-prakāśasya bhairavī-ātma-vimarśasya ca madhye). These (ime) points (bindavaḥ) belong to Śakti, the Supreme Goddess (śakteḥ parā-devyāḥ). When (yadā) you (tvam) meditate (dhyāyasi) on these points (etad-bindūn) then (tadā) you attain (labhase) the State of Parabhairava who consists of Bhairava and Bhairavī (bhairava-bhairavī-maya-parabhairava-avasthām); this (ayam) (is) certainly (eva) Liberation (mokṣaḥ). Summing it up (saṅkṣepāt): If (yadi) you (tvam) are endowed with this divine viewpoint (etad-divya-dṛṣti-yutaḥ) regarding Śakti (śaktim antareṇa), then (tarhi) you quickly obtain (śīghram... adhigacchasi) the Supreme State (parama-padam). Therefore (tasmāt), from the rise of ideas whose nature is vikalpa (vikalpa-rūpa-pratyaya-udbhavāt) there is (vidyate) bondage (bandhaḥ) full of pain (duḥkha-saṅkīrṇaḥ). However (parantu), if (yadi) those vikalpa-s (tad-vikalpāḥ) are perceived (pratīyante) as sparks of Śakti (śakti-sphuliṅga-rūpeṇa), then (tadā) there will be (bhaviṣyati) Liberation replete with Supreme Bliss (parama-ānanda-śāli-muktiḥ). Enough (alam) of this (anena iti)!"||392||
Absolute Void or Non-existence
परभैरव एव नैव शून्यं परशासनैर्हि यथोपदिष्टम्।
अपि त्वनिवारणीयेच्छात्मस्वातन्त्र्याकीर्णः परमात्मा॥१७॥
तच्छक्तिपातरूपानुग्रहशून्यानां च यथा शून्यमेव।
परभैरवः प्रतिभाति तस्मिन् ह्यन्तरतमरूपेऽर्थाभावात्॥१८॥
इति त्रिकमुख्यमतेषु सप्तदशश्लोकादष्टादशश्लोकपर्यन्तं श्लोकद्वयमेतदिति॥३९३॥
Parabhairava eva naiva śūnyaṁ paraśāsanairhi yathopadiṣṭam|
Api tvanivāraṇīyecchātmasvātantryākīrṇaḥ paramātmā||17||
Tacchaktipātarūpānugrahaśūnyānāṁ ca yathā śūnyameva|
Parabhairavaḥ pratibhāti tasmin hyantaratamarūpe'rthābhāvāt||18||
iti trikamukhyamateṣu saptadaśaślokādaṣṭādaśaślokaparyantaṁ ślokadvayametaditi||393||
"This (etad) (is) a couple of stanzas (śloka-dvayam) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu), from the seventeenth stanza (saptadaśa-ślokāt) up to the eighteenth stanza (aṣṭādaśa-śloka-paryantam):
«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... iti... iti)||18||»"||393||
श्रीस्पन्दकारिकासु १.१२-१३ अभावाख्यमपि शून्यं वसुगुप्तपादैरुक्तम्
नाभावो भाव्यतामेति न च तत्रास्त्यमूढता।
यतोऽभियोगसंस्पर्शात्तदासीदिति निश्चयः॥१२॥
अतस्तत्कृत्रिमं ज्ञेयं सौषुप्तपदवत्सदा।
न त्वेवं स्मर्यमाणत्वं तत्तत्त्वं प्रतिपद्यते॥१३॥
इति। असुगमौ श्लोकौ तौ तस्य श्रीस्पन्दनिर्णये क्षेमराजभट्टारकैः सुविस्तरेण व्याख्यातौ। तद्व्याख्यायाः प्रारम्भ इदं सोऽवक्
असदेवेदमग्र आसीत्।
इत्याद्युक्त्या श्रुत्यन्तविदाद्यभिमतोऽभावो भाव्यतां नैति भावनाया भाव्यवस्तुविषयत्वादभावस्य न किञ्चित्त्वाद्भाव्यमानतायां वा किञ्चित्त्वे सत्यभावत्वाभावात्किञ्च भावकस्यापि यत्राभावः स विश्वोच्छेदः कथं भावनीयो भावकाभ्युपगमे तु न विश्वोच्छेदो भावकस्यावशिष्यमाणत्वादिति न विश्वाभाव एव तत्त्वम्।
इति। अधुनेदं विस्तराद्व्याख्यास्यामीति॥३९४॥
Śrīspandakārikāsu 1.12-13 abhāvākhyamapi śūnyaṁ vasuguptapādairuktam
Nābhāvo bhāvyatāmeti na ca tatrāstyamūḍhatā|
Yato'bhiyogasaṁsparśāttadāsīditi niścayaḥ||12||
Atastatkṛtrimaṁ jñeyaṁ sauṣuptapadavatsadā|
Na tvevaṁ smaryamāṇatvaṁ tattattvaṁ pratipadyate||13||
iti| Asugamau ślokau tau tasya śrīspandanirṇaye kṣemarājabhaṭṭārakaiḥ suvistareṇa vyākhyātau| Tadvyākhyāyāḥ prārambha idaṁ so'vak
Asadevedamagra āsīt|
Ityādyuktyā śrutyantavidādyabhimato'bhāvo bhāvyatāṁ naiti bhāvanāyā bhāvyavastuviṣayatvādabhāvasya na kiñcittvādbhāvyamānatāyāṁ vā kiñcittve satyabhāvatvābhāvātkiñca bhāvakasyāpi yatrābhāvaḥ sa viśvocchedaḥ kathaṁ bhāvanīyo bhāvakābhyupagame tu na viśvocchedo bhāvakasyāvaśiṣyamāṇatvāditi na viśvābhāva eva tattvam|
iti| Adhunedaṁ vistarādvyākhyāsyāmīti||394||
"In venerable Spandakārikā-s 1.12-13 (śrī-spandakārikāsu 1.12-13) the Void (śūnyam), also called Non-existence (abhāva-ākhyam api), has been mentioned (uktam) by eminent Vasugupta (vasugupta-pādaiḥ):
«Nonexistence (abhāvaḥ) cannot (na) be contemplated (bhāvyatām eti), and (ca) there is no (na... asti) absence of stupefaction (amūḍhatā) in that (condition either) (tatra), because (yatas) by coming into contact (saṁsparśāt) with 'abhiyoga' --i.e. by hearing the declaration made by the person who has just emerged from that state-- (abhiyogaḥ), it is true (iti niścayaḥ) that it --i.e. the condition of stupefaction-- (tad) (really) existed (āsīt)||12||
For this reason (atas), that (tad) artificial (kṛtrimam) knowable (jñeyam) (is) always (sadā) like (vat) the state (pada) of deep sleep (sauṣupta). However (tu), that (tad) principle (of Spanda) (tattvam) is not (na) thus (evam) perceived or realized (pratipadyate), (that is), as a state of recollection (smaryamāṇatvam... iti)||13||»
Those two (tau) difficult (asugamau) stanzas (ślokau) have been extensively explained (suvistareṇa vyākhyātau) by worshipful and scholarly Kṣemarāja (kṣemarāja-bhaṭṭārakaiḥ) in his venerable Spandanirṇaya (tasya śrī-spandanirṇaye). At the beginning (prārambhe) of his explanation (Tad-vyākhyāyāḥ) he (saḥ) said (avak) this (idam):
«Nonexistence (abhāvaḥ) as imagined (abhimataḥ) by the Vedantī-s (śrutyanta-vit), etc. (ādi), according to the argument (presented in Chāndogyopaniṣad) (uktyā):
'In the beginning (agre), this (idam) was (āsīt) nonexistent (asat) indeed (eva), etc. (iti-ādi)'.
cannot (na) be contemplated (bhāvyatām eti) because there must be a real object to be contemplated (bhāvya-vastu-viṣayatvāt) for the contemplation (to take place) (bhāvanāyāḥ). Or (vā), since nonexistence is nothing --lit. due to nothingness of nonexistence-- (abhāvasya na kiñcittvāt), even if it was (considered as) something (kiñcittve sati) (and thus) it could be contemplated (bhāvyamānatāyām), there would nonexistence of nonexistence --lit. due to the nonexistence of nonexistence-- (abhāvatva-abhāvāt), (because "nothing" is "nothing" and not "something". If "nonexistence" disappears in its becoming "something", then, there is nonexistence of that very nonexistence). Moreover (kiñca), where (yatra) there is nonexistence --absence-- (abhāvaḥ) even (api) of the contemplator (bhāvakasya), how (katham) (is) the destruction (ucchedaḥ) of the universe (viśva) going to be contemplated (bhāvanīyaḥ) (then)? However (tu), if there is admission (abhyupagame) of a contemplator (bhāvaka) --if the presence of a contemplator is admitted to exist--, (consequently) there is no (na) destruction (ucchedaḥ) of the universe (viśva) because the contemplator remains --lit. due to the continuance of the contemplator-- (bhāvakasya avaśiṣyamāṇatvāt) (as a witness). So (iti), nonexistence (abhāvaḥ) of the universe (viśva) is not (na) certainly (eva) Reality (tattvam... iti).»
Now (adhunā) I will explain (vyākhyāsyāmi) this (idam) at length (vistarāt... iti)"||394||
परमार्थः शून्यमेवास्तीत्यभिमानोऽसत्योऽपि दार्शनिकदृष्टिषु कासुचिदतीव लोकप्रसिद्धः। शून्यशब्दः केनचित्समन्वितो न त्वकेनचित्। सङ्क्षेपतः शून्यमिदं सृष्टम्। तथाहि सौषुप्तशून्यं सृष्टम्। यत्सौषुप्तस्य शून्यं तथारूपं तददोऽस्ति। दर्शनैः कैश्चिन्निवेदितं शून्यं नैवम्। तस्य स्थाने दर्शनानि तान्यभावसंयुक्तं शून्यं निवेदयन्ति। आदौ श्रीमत्क्षेमराजो वेदान्तिनो निन्दति। किमर्थम्। यतः श्रीछान्दोग्योपनिषद्यसदेवेदमग्र आसीदित्युदाहृतमर्थात्प्रारम्भे विश्वमिदं न कथञ्चनाभवत्। अत्र प्रतिवादो विद्यते। किमिति। यतः किञ्चिद्यद्यसत्ततो न कोऽपि तज्ज्ञातुं शक्तः। किमिति पुनः। यतो ज्ञानप्रक्रमे ज्ञेयस्यावश्यकता भवति। अत एवासदेवेदमग्र आसीदित्युक्तिरसामञ्जस्यमेव यत इदं चेद्वस्तुतोऽसत्तर्हि न कोऽपि तज्ज्ञातुमशक्नोत्। कोऽपि यदि तु तज्ज्ञातुमशक्नोत्तदेदं तत्त्वतः सदासीन्न त्वसत्। मम विनते मते सदेवान्यथेदमग्र आसीदिति सम्यगुक्तिरियम्। तस्माद्यथाभावो न किञ्चिदस्ति तथा स ज्ञातुं न शक्यते। किञ्चित्त्वे सति तर्ह्यभावत्वस्याभावो भवेत्। किञ्चाभावश्चेद्भावकाभावं संसूचयति तर्हि कथं विश्वध्वंसो भावनीयः। भावकाभ्युपगमे तु न विश्वध्वंसो भावकस्य सन्निधित्वात्। एवं विश्वाभावो नैव तत्त्वं तद्यथा स न कथञ्चनास्तीति॥३९५॥
Paramārthaḥ śūnyamevāstītyabhimāno'satyo'pi dārśanikadṛṣṭiṣu kāsucidatīva lokaprasiddhaḥ| Śūnyaśabdaḥ kenacitsamanvito na tvakenacit| Saṅkṣepataḥ śūnyamidaṁ sṛṣṭam| Tathāhi sauṣuptaśūnyaṁ sṛṣṭam| Yatsauṣuptasya śūnyaṁ tathārūpaṁ tadado'sti| Darśanaiḥ kaiścinniveditaṁ śūnyaṁ naivam| Tasya sthāne darśanāni tānyabhāvasaṁyuktaṁ śūnyaṁ nivedayanti| Ādau śrīmatkṣemarājo vedāntino nindati| Kimartham| Yataḥ śrīchāndogyopaniṣadyasadevedamagra āsīdityudāhṛtamarthātprārambhe viśvamidaṁ na kathañcanābhavat| Atra prativādo vidyate| Kimiti| Yataḥ kiñcidyadyasattato na ko'pi tajjñātuṁ śaktaḥ| Kimiti punaḥ| Yato jñānaprakrame jñeyasyāvaśyakatā bhavati| Ata evāsadevedamagra āsīdityuktirasāmañjasyameva yata idaṁ cedvastuto'sattarhi na ko'pi tajjñātumaśaknot| Ko'pi yadi tu tajjñātumaśaknottadedaṁ tattvataḥ sadāsīnna tvasat| Mama vinate mate sadevānyathedamagra āsīditi samyaguktiriyam| Tasmādyathābhāvo na kiñcidasti tathā sa jñātuṁ na śakyate| Kiñcittve sati tarhyabhāvatvasyābhāvo bhavet| Kiñcābhāvaścedbhāvakābhāvaṁ saṁsūcayati tarhi kathaṁ viśvadhvaṁso bhāvanīyaḥ| Bhāvakābhyupagame tu na viśvadhvaṁso bhāvakasya sannidhitvāt| Evaṁ viśvābhāvo naiva tattvaṁ tadyathā sa na kathañcanāstīti||395||
"The conception (aabhimānaḥ) that (iti) 'The Highest Reality (parama-arthaḥ) is (asti) a Void (śūnyam eva)', though (api) false (asatyaḥ), is very popular (atīva lokaprasiddhaḥ) in some philosophical viewpoints (dārśanika-dṛṣṭiṣu kāsucid). The word 'void' (śūnya-śabdaḥ) is connected (samanvitaḥ) with something (kenacid) and not (na tu) with nothing (akenacid). All in all (saṅkṣepatas), this (idam) void (śūnyam) is created (sṛṣṭam). For example (tathāhi): The void of deep sleep (sauṣupta-śūnyaṁ) is created (sṛṣṭam). As (yad) the void (śūnyam) of deep sleep (sauṣuptasya) is so (tathārūpam), then (tad) it --that void-- (adas) exists (asti). The Void (śūnyam) proclaimed (niveditam) by some philosophies (darśanaiḥ kaiścid) is not (na) like that (evam). Instead (tasya sthāne), those (tāni) philosophies (darśanāni) proclaim (nivedayanti) a Void (śūnyam) connected with nonexistence (abhāva-saṁyuktam). At first (ādau), venerable Kṣemarāja (śrīmat-kṣemarājaḥ) criticizes (nindati) the followers of Vedānta (vedāntinaḥ). Why? (kimartham) Because (yatas) in venerable Chāndogyopaniṣad (śrī-chāndogyopaniṣadi) it was mentioned that (iti udāhṛtam) 'In the beginning (agre), this (idam) was (āsīt) nonexistent (asat) indeed (eva)', that is to say (arthāt), in the beginning (prārambhe), this (idam) universe (viśvam) did not exist at all (na kathañcana abhavat). Here (atra) there is (vidyate) a contradiction (prativādaḥ). Why? (kimiti) Because (yatas) if (yadi) something (kiñcid) does not exist (asat), therefore (tatas) nobody (na kaḥ api) can (śaktaḥ) know (jñātum) it (tad). Again (punar), why? (kimiti) Because (yatas) in the process of knowing (jñāna-prakrame), the knowable/object is required (jñeyasya āvaśyakatā bhavati). For this reason (atas eva), the expression (uktiḥ) 'In the beginning (agre), this (idam) was (āsīt) nonexistent (asat) indeed (eva... iti)' (is) an incongruence (asāmañjasyam eva), because (yatas) if (ced) this (idam) (was) really nonexistent (vastutas asat), then (tarhi) nobody (na kaḥ api) could (aśaknot) know (jñātum) it (tad). But (tu) if (yadi) someone (kaḥ api) could (aśaknot) know (jñātum) it (tad), then (tadā) this (idam) was really existent (tattvatas sat āsīt) and not (na tu) nonexistent (asat). In my humble opinion (mama vinate mate), this is the correct expression (samyak uktiḥ iyam): 'In the beginning (agre), this (idam) existed (sat... āsīt) indeed (eva) (but) in another way (anyathā... iti)'. On that account (tasmāt), since (yathā) nonexistence (abhāvaḥ) is nothing (na kiñcid asti), therefore (tathā) it --viz. nonexistence-- (saḥ) cannot be known (jñātum na śakyate). Even if (nonexistence) was (considered as) something (kiñcittve sati), then (tarhi) there would be (bhavet) nonexistence (abhāvaḥ) of nonexistence (abhāvatvasya). Moreover (kiñca), if (ced) nonexistence (abhāvaḥ) implies (saṁsūcayati) absence of the contemplator (bhāvaka-abhāvam), then (tarhi) how (katham) (is) the destruction of the universe (viśva-dhvaṁsaḥ) going to be contemplated (bhāvanīyaḥ)? But (tu) if there is admission of a contemplator (bhāvaka-abhyupagame), (then) there is no (na) destruction of the universe (viśva-dhvaṁsaḥ) due to the presence (sannidhitvāt) of the contemplator (bhāvakasya). Thus (evam), nonexistence of the universe (viśva-abhāvaḥ) is not certainly (na eva) Reality (tattvam), namely (tad-yathā), it --i.e. nonexistence of the universe-- (saḥ) does not exist at all (na kathañcana asti iti)"||395||
तदभावाभिहितमानर्थक्यं बौद्धदर्शनेनान्यदर्शनैश्च सहस्रवर्षानि यावदुपदिष्टम्। एतत्स्पष्टं बौद्धगुरूणां च बौद्धशिष्यानां चौत्कर्ष्यं दर्शयति। किञ्च परमार्थश्चेदभावः स्यात्तर्हि न कोऽपि परमार्थं प्रति वक्तुं शक्नुयात्। किमर्थम्। यतः परमार्थो न कथञ्चन स्यादेव। ते सर्वकालमभावरूपपरमार्थं प्रति ब्रुवन्ति परन्तु। अत एव परमार्थोऽभावो नास्ति। अभावस्य विषय उपदेशोऽयं प्रत्यक्षतो मूर्खेन केनचिन्निर्मितः। एवमभावः सेद्धुमशक्तः। विश्वमन्तर्हितवदिति वचनात्प्रति चिदानन्दमयपरमेश्वरं विश्वं प्रत्यागतवदिति त्वं वच्याः। तस्मात्सर्वमेकतत्त्वं यद्धृदयवदात्मानं सङ्कुचति विस्तारयति च। अभावो न खलु भवति हृदयस्यास्य स्वरूपस्य सत्त्वात्। किमत्रेति॥३९६॥
Tadabhāvābhihitamānarthakyaṁ bauddhadarśanenānyadarśanaiśca sahasravarṣāni yāvadupadiṣṭam| Etatspaṣṭaṁ bauddhagurūṇāṁ ca bauddhaśiṣyānāṁ cautkarṣyaṁ darśayati| Kiñca paramārthaścedabhāvaḥ syāttarhi na ko'pi paramārthaṁ prati vaktuṁ śaknuyāt| Kimartham| Yataḥ paramārtho na kathañcana syādeva| Te sarvakālamabhāvarūpaparamārthaṁ prati bruvanti parantu| Ata eva paramārtho'bhāvo nāsti| Abhāvasya viṣaya upadeśo'yaṁ pratyakṣato mūrkhena kenacinnirmitaḥ| Evamabhāvaḥ seddhumaśaktaḥ| Viśvamantarhitavaditi vacanātprati cidānandamayaparameśvaraṁ viśvaṁ pratyāgatavaditi tvaṁ vacyāḥ| Tasmātsarvamekatattvaṁ yaddhṛdayavadātmānaṁ saṅkucati vistārayati ca| Abhāvo na khalu bhavati hṛdayasyāsya svarūpasya sattvāt| Kimatreti||396||
"That (tad) nonsense (ānarthakyam) called nonexistence (abhāva-abhihitam) has been taught (upadiṣṭam) by the Buddhist philosophy (bauddha-darśanena) and (ca) other philosophies (anya-darśanaiḥ) during millennia (sahasra-varṣāni yāvat). This (etad) clearly (spaṣṭam) shows (darśayati) the excellence (autkarṣyam) of the Buddhist Guru-s (bauddha-gurūṇām) and (ca... ca) the Buddhist disciples (bauddha-śiṣyānām). Besides (kiñca), if (ced) the Highest Reality (parama-arthaḥ) were (syāt) nonexistence (abhāvaḥ), then (tarhi) nobody (na kaḥ api) could (śaknuyāt) speak (vaktum) about the Highest Reality (parama-artham prati). Why? (kimartham) Because (yatas) the Highest Reality (parama-arthaḥ) would not exist at all (na kathañcana syāt eva)! However (parantu), they (te) speak (bruvanti) all the time (sarvakālam) about the Highest Reality whose nature is nonexistence (abhāva-rūpa-parama-artham prati). For this reason (atas eva), the Highest Reality (parama-arthaḥ) is not (na asti) nonexistence (abhāvaḥ). This (ayam) teaching (upadeśaḥ) about nonexistence (abhāvasya viṣaye) was evidently created (pratyakṣatas... nirmitaḥ) by some fool (mūrkhena kenacid). Thus (evam), nonexistence (abhāvaḥ) cannot (aśaktaḥ) be proved (seddhum). Instead of (prati) saying (vacanāt) 'the universe (viśvam) disappeared (antarhitavat iti)', you (tvam) should say (vacyāḥ): 'The universe (viśvam) returned (pratyāgatavat) to the Supreme Lord who is full of Consciousness and Bliss (cit-ānanda-maya-parama-īśvaram... iti)'. Therefore (tasmāt), everything (sarvam) (is) one Reality (eka-tattvam) which (yad) contracts (saṅkucati) and (ca) expands (vistārayati) Itself (ātmānam) like a Heart (hṛdaya-vat). Nonexistence (abhāvaḥ) does not certainly exist (na khalu bhavati) since Sat or Existence is the essential nature of this Heart (hṛdayasya asya svarūpasya sattvāt). What (else) (kim) (could one say) about this (atra iti)?"||396||
श्रीमत्क्षेमराजः प्रस्तुतमिदं प्रत्युक्त्वास्त परन्तु। त्वमेतच्छ्रोतुमर्हसि
यत्तु
सावस्था काप्यविज्ञेया मादृशां शून्यतोच्यते।
न पुनर्लोकरूढ्येव नास्तिक्यार्थानुपातिनी॥
इत्यालोकमालायामुक्तं तत्तु सत्यं त्वादृशामविज्ञेया अविज्ञेयत्वाद्वक्तुमशक्येत्युच्यताम् शून्यतेति तु कुतः शून्यतापि च यावद्भाव्यते तावद्विकल्पोल्लिखितत्वादसौ विज्ञेयैव। यदि च त्वादृशां सा ज्ञातुमशक्या तत् तत्पदसाक्षात्काराभिज्ञसद्गुरुसपर्या कार्या न तु शून्यतेति स्वमनीषिकयैव व्यवहृत्यात्मा परश्चागाधे महामोहे निक्षेप्तव्य इत्यलम्।
इति। अधुनेदं व्याख्यास्यामीति॥३९७॥
Śrīmatkṣemarājaḥ prastutamidaṁ pratyuktvāsta parantu| Tvametacchrotumarhasi
Yattu
Sāvasthā kāpyavijñeyā mādṛśāṁ śūnyatocyate|
Na punarlokarūḍhyeva nāstikyārthānupātinī||
ityālokamālāyāmuktaṁ tattu satyaṁ tvādṛśāmavijñeyā avijñeyatvādvaktumaśakyetyucyatām śūnyateti tu kutaḥ śūnyatāpi ca yāvadbhāvyate tāvadvikalpollikhitatvādasau vijñeyaiva| Yadi ca tvādṛśāṁ sā jñātumaśakyā tat tatpadasākṣātkārābhijñasadgurusaparyā kāryā na tu śūnyateti svamanīṣikayaiva vyavahṛtyātmā paraścāgādhe mahāmohe nikṣeptavya ityalam|
iti| Adhunedaṁ vyākhyāsyāmīti||397||
"Anyway (parantu), venerable Kṣemarāja (śrīmat-kṣemarājaḥ) continued to speak (uktvā āsta) about this subject (prastutam idam prati). Please, listen to this (tvam etad śrotum arhasi):
«That which (yad tu) is said (uktam) in Ālokamālā --a Buddhist text-- (ālokamālāyām), viz.:
'That (sā) State (avasthā) --viz. the Highest Reality-- is said to be (ucyate) void (śūnyatā) which is something (kā-api) unknown (avijñeyā) to people like ourselves (mādṛśām). It is not (na punar) that which follows as a consequence (anupātinī) of the sense (artha) (given to it) by atheism (nāstikya) according to the popular meaning (loka-rūḍhyā iva)'.
that (tad) (is) true (satyam) indeed (tu)! (Still, as) it is unknown (avijñeyā) to people like yourselves (tvā-dṛśām), it should have been said (ucyatām): 'It cannot be described (vaktum aśakyā) because it is unknowable (avijñeyatvāt... iti)'. But (tu) why (kutas) (to call it) 'state of void' (śūnyatā iti)? Besides (api ca), so long (tāvat) that (asau) state of void (śūnyatā) is verily known (vijñeyā eva) as long as (yāvat) it is contemplated or conceived (bhāvyate), because of its being delineated (ullikhitatvāt) in thought (vikalpa)|.
And (ca) if (yadi) that (State) --the Highest Reality-- (sā) cannot be known (jñātum aśakyā) by people like yourselves (tvā-dṛśām), therefore (tad), worship (saparyā) to a true (sat) spiritual teacher (guru) who is skillful (abhijña) at realizing (sākṣāt-kāra) that (tad) State (pada) should be performed (kāryā). One (ātmā) —together with the other (paraḥ ca)— must not be thrown (na tu... nikṣeptavyaḥ) into the unfathomable (agādhe) great delusion (mahā-mohe) for making use (vyavahṛtya) (of the term) 'state of void' (śūnyatā iti), according to one's own judgment (svamanīṣikayā eva). Enough of this (iti alam... iti)!»
Now (adhunā) I will explain (vyākhyāsyāmi) this (idam... iti)"||397||
आलोकमालायां बौद्धानां परमार्थस्याविज्ञेयत्वाच्छून्यताशब्दस्तैः प्रयोजितः। एतद्ग्रन्थकारैः कम्बलपादैरनुज्ञातमेव। क्षेमराजभट्टारकः प्रत्यवग्यत्तस्य स्थाने बौद्धा वर्णयितुमशक्येति परमावस्थामभिदध्युर्न तु शून्यतेति। किमर्थम्। यतो यावद्भाव्यते तावच्छून्यतासौ विज्ञेयैव। किमर्थं पुनः। अमुष्या विकल्पोल्लिखितत्वादेव। प्रत्युत परमार्थः परमावस्थाख्योऽपि न विकल्पोल्लेखितुं शक्यते। किमर्थं पुनरपि। परमार्थस्य परप्रमातृत्वादर्थात्स नैव प्रमेयः। क्षेमराजपादैरुक्तमपि यद्बौद्धास्ते तदवस्थासाक्षात्कारे निपुणं सद्गुरुं पूजयेयुः। कुतः। परमार्थस्यास्य स्वरूपस्य समञ्जसज्ञानार्थमेव। उपदेशोऽयं सुस्पष्ट इति॥३९८॥
Ālokamālāyāṁ bauddhānāṁ paramārthasyāvijñeyatvācchūnyatāśabdastaiḥ prayojitaḥ| Etadgranthakāraiḥ kambalapādairanujñātameva| Kṣemarājabhaṭṭārakaḥ pratyavagyattasya sthāne bauddhā varṇayitumaśakyeti paramāvasthāmabhidadhyurna tu śūnyateti| Kimartham| Yato yāvadbhāvyate tāvacchūnyatāsau vijñeyaiva| Kimarthaṁ punaḥ| Amuṣyā vikalpollikhitatvādeva| Pratyuta paramārthaḥ paramāvasthākhyo'pi na vikalpollekhituṁ śakyate| Kimarthaṁ punarapi| Paramārthasya parapramātṛtvādarthātsa naiva prameyaḥ| Kṣemarājapādairuktamapi yadbauddhāste tadavasthāsākṣātkāre nipuṇaṁ sadguruṁ pūjayeyuḥ| Kutaḥ| Paramārthasyāsya svarūpasya samañjasajñānārthameva| Upadeśo'yaṁ suspaṣṭa iti||398||
"In Ālokamālā --a Buddhist text-- (ālokamālāyām), since the Supreme Reality is unknowable (paramārthasya avijñeyatvāt) to the Buddhists (bauddhānām), the word 'void' (śūnyatā-śabdaḥ) has been used (prayojitaḥ) by them (taiḥ). This (etad) is accepted/recognized (anujñātam eva) by the author, the eminent Kambala (granthakāraiḥ kambala-pādaiḥ). Worshipful Kṣemarāja (kṣemarāja-bhaṭṭārakaḥ) replied (pratyavak) that (yad), instead of that (tasya sthāne), the Buddhists (bauddhāḥ) should have called (abhidadhyuḥ) the Supreme State (parama-avasthām) 'impossible to describe/indescribable' (varṇayitum aśakyā iti) and not (na tu) 'void' (śūnyatā iti). Why? (kimartham) Because (yatas) as long as (yāvat) it is contemplated or conceived (bhāvyate) so long (tāvat) that (asau) state of void (śūnyatā) is verily known (vijñeyā eva). Again (punar), why? (kimartham) Because it is delineated in thought (amuṣyāḥ vikalpa-ullikhitatvāt eva)! On the contrary (pratyuta), the Highest Reality (parama-arthaḥ), also called the Supreme State (parama-avasthā-ākhyaḥ api), cannot (na... śakyate) be delineated in thought (vikalpa-ullekhitum). Once more (punar api), why? (kimartham) Because the Highest Reality is the Supreme Subject/Knower (parama-arthasya para-pramātṛtvāt), that is to say (arthāt), It --viz. the Highest Reality-- (saḥ) is not at all (na eva) an object/knowable (prameyaḥ). Eminent Kṣemarāja also said (kṣemarāja-pādaiḥ uktam api) that (yad) those (te) Buddhists (bauddhāḥ) should worship (pūjayeyuḥ) a true spiritual teacher (sat-gurum) who is skillful (nipuṇam) at realizing that State (tad-avasthā-sākṣātkāre). Why? (kutas) In order to exactly know (samañjasa-jñāna-artham eva) the essential nature (svarūpasya) of this Highest Reality (parama-arthasya asya). This (ayam) teaching (upadeśaḥ) is very clear (suspaṣṭaḥ iti)"||398||
श्रीक्षेमराजो विषयमिमं प्रत्युक्त्वास्त
अथ कुतो ज्ञातं तत्र मूढतास्तीत्यत्रानेनोत्तरमाह यत इति। अभियोगः समाधानोत्थितस्य कीदृगहमासमिति तदवस्थाभिमुखविमर्शात्माभिलापस्तत्संस्पर्शात् तद्वशाद्धेतोस्तदासीदिति यतो निश्चयो गाढमूढोऽहमासमिति यतोऽस्ति प्रतिपत्तिरतो मोहावस्थैव सा कल्पिता तथा स्मर्यमाणत्वात् सा चानुभूयमानत्वादनुभवितुः प्रमातुरवस्थातृरूपस्य प्रत्युत सत्तामावेदयते न त्वभावमिति विश्वाभावावस्थायां चिद्रूपस्याखण्डितमेव रूपं तिष्ठतीति नामुष्याभावो जातुचिद्वक्तुं शक्यत इत्युक्तं भवति।
इति। अधुनेदं व्याख्यास्यामीति॥३९९॥
Śrīkṣemarājo viṣayamimaṁ pratyuktvāsta
Atha kuto jñātaṁ tatra mūḍhatāstītyatrānenottaramāha yata iti| Abhiyogaḥ samādhānotthitasya kīdṛgahamāsamiti tadavasthābhimukhavimarśātmābhilāpastatsaṁsparśāt tadvaśāddhetostadāsīditi yato niścayo gāḍhamūḍho'hamāsamiti yato'sti pratipattirato mohāvasthaiva sā kalpitā tathā smaryamāṇatvāt sā cānubhūyamānatvādanubhavituḥ pramāturavasthātṛrūpasya pratyuta sattāmāvedayate na tvabhāvamiti viśvābhāvāvasthāyāṁ cidrūpasyākhaṇḍitameva rūpaṁ tiṣṭhatīti nāmuṣyābhāvo jātucidvaktuṁ śakyata ityuktaṁ bhavati|
iti| Adhunedaṁ vyākhyāsyāmīti||399||
"Venerable Kṣemarāja (śrī-kṣemarājaḥ) continued speaking (uktvā āsta) about this topic (viṣayam imam prati):
«Now (atha), 'how (kutas) is it known (jñātam) that there is (asti) stupefaction or insentience (mūḍhatā) in that (state of void) (tatra... iti)?'. With reference to this (question) (atra), (Vasugupta) expressed (āha) the answer (uttaram) by this (phrase) (anena): 'because... (yatas iti)' --i.e. because by coming into contact with 'abhiyoga'--.
Abhiyoga (abhiyogaḥ) (is) the declaration (abhilāpaḥ) —whose nature (ātma) is an examination or reflection (vimarśa) related to (abhimukha) that (tad) state (of void) (avasthā)—: 'In what condition (kīdṛk) was (āsam) I (aham... iti)?', (expressed) by someone who has risen (utthitasya) from samādhi --perfect concentration-- (samādhāna). By coming into contact (saṁsparśāt) with it --with abhiyoga-- (tad), i.e. due to (vaśāt) (or) on account of (hetoḥ) it (tad), because (yatas) (there is) certainty or determination (niścayaḥ) (that) 'that --the condition of stupefaction or insentience-- (tad) (really) existed (āsīt iti)', (in other words,) since (yatas) there is (asti) the statement (pratipattiḥ) 'I (aham) was (āsam) excessively (gāḍha) unconscious (mūḍhaḥ... iti)', therefore (atas), the state (avasthā... sā) of stupefaction or insentience (moha) (is) artificial (kalpitā) as it is recollected (smaryamāṇatvāt) in that manner (tathā). On the contrary (pratyuta), that (state of stupefaction or insentience) (sā ca), being experienced (anubhūyamānatvāt), (just) declares or makes known (āvedayate) the existence (sattām) of the Perceiver (anubhavituḥ) (or) Experient (pramātuḥ) whose nature (rūpasya) is being the experiencer of (such) a state (avasthātṛ), and not --i.e. it does not declare-- (na tu) 'nonexistence' (abhāvam iti). In the state (avasthāyām) of nonexistence or absence (abhāva) of the universe (viśva), the undivided (akhaṇḍitam) nature (rūpam) of Consciousness (cit-rūpasya) --the Perceiver or Experient-- certainly (eva) 'abides' (tiṣṭhati iti). Its (amuṣya) nonexistence (abhāvaḥ) can never (na... jātucid... śakyate) be proclaimed or described (vaktum). This is what is meant to be said (iti uktam bhavati... iti).»
Now (adhunā) I will explain (vyākhyāsyāmi) this (idam... iti)"||399||
अथ क्षेमराजपादैर्व्याख्यातः समाधौ शून्यतानुभवः। एवं कुतो ज्ञातं समाधेः शून्यतायां तस्यां मूढतास्ति। यतोऽभियोगसंस्पर्शात्तदासीदिति निश्चय इति श्रीमद्वसुगुप्त आह। किमभियोगः। श्रीक्षेमराजानुसारेणाभियोगः समाधानोत्थितस्य कीदृगहमासमिति तदवस्थाभिमुखविमर्शात्माभिलापः। मुढतेयं शुन्यतां संसूचयति। शून्यताया अस्याः स्मर्यमाणत्वाच्च सा कृत्रिमज्ञेयम्। परमार्थस्याकृत्रिमत्वाच्च स नैव शून्यता। किञ्च तच्छून्यतायाः स्मर्यमाणत्वसन्निधेः सा नैव परमार्थः। किमिति। यतः परमार्थो न स्मर्तुं शक्यते तस्य परप्रमातृत्वान्न तु प्रमेयः पूर्वं मयोक्तमिव। सङ्क्षेपेण यः समाध्युत्थितः कोऽपि चेन्मूढतामयशून्यतां प्रति दृढप्रमाणं ददाति तदा सा परमार्थो भवितुमशक्ता। किमिति पुनः। परमार्थस्य प्रमाणातीतत्वात्। किं प्रमाणं परमार्थं सेद्धुं कल्पं यदि स विकल्पोल्लेखितुमशकितः। परमार्थः परभैरवनामकोऽप्यमरसाक्षिरूपः परप्रमाता। साक्ष्ययं श्रीवसुगुप्तेनोक्तमिव निवर्तते निजान्नैव स्वभावादुपलब्धृतः। तथात्वेऽभावो न सम्भवति। परभैरवस्य सततसत्ताभावमशेषेण निषेधयति। एतत्सर्वं सुपष्टमेवेति॥४००॥
Atha kṣemarājapādairvyākhyātaḥ samādhau śūnyatānubhavaḥ| Evaṁ kuto jñātaṁ samādheḥ śūnyatāyāṁ tasyāṁ mūḍhatāsti| Yato'bhiyogasaṁsparśāttadāsīditi niścaya iti śrīmadvasugupta āha| Kimabhiyogaḥ| Śrīkṣemarājānusāreṇābhiyogaḥ samādhānotthitasya kīdṛgahamāsamiti tadavasthābhimukhavimarśātmābhilāpaḥ| Muḍhateyaṁ śunyatāṁ saṁsūcayati| Śūnyatāyā asyāḥ smaryamāṇatvācca sā kṛtrimajñeyam| Paramārthasyākṛtrimatvācca sa naiva śūnyatā| Kiñca tacchūnyatāyāḥ smaryamāṇatvasannidheḥ sā naiva paramārthaḥ| Kimiti| Yataḥ paramārtho na smartuṁ śakyate tasya parapramātṛtvānna tu prameyaḥ pūrvaṁ mayoktamiva| Saṅkṣepeṇa yaḥ samādhyutthitaḥ ko'pi cenmūḍhatāmayaśūnyatāṁ prati dṛḍhapramāṇaṁ dadāti tadā sā paramārtho bhavitumaśaktā| Kimiti punaḥ| Paramārthasya pramāṇātītatvāt| Kiṁ pramāṇaṁ paramārthaṁ seddhuṁ kalpaṁ yadi sa vikalpollekhitumaśakitaḥ| Paramārthaḥ parabhairavanāmako'pyamarasākṣirūpaḥ parapramātā| Sākṣyayaṁ śrīvasuguptenoktamiva nivartate nijānnaiva svabhāvādupalabdhṛtaḥ| Tathātve'bhāvo na sambhavati| Parabhairavasya satatasattābhāvamaśeṣeṇa niṣedhayati| Etatsarvaṁ supaṣṭameveti||400||
"Now (atha), the experience of void (śūnyatā-anubhavaḥ) in samādhi or trance (samādhau) is explained (vyākhyātaḥ) by eminent Kṣemarāja (kṣemarāja-pādaiḥ). Thus (evam), how (kutas) is it known (jñātam) that there is (asti) stupefaction or insentience (mūḍhatā) in that void (śūnyatāyām tasyām) of samādhi (samādheḥ)? Venerable Vasugupta (śrīmat-vasuguptaḥ) said (āha): «Because (yatas) by coming into contact with 'abhiyoga' --i.e. by hearing the declaration made by the person who has just emerged from that state-- (abhiyoga-saṁsparśāt), it is true (iti niścayaḥ) that it --i.e. the condition of stupefaction-- (tad) (really) existed (āsīt... iti)». What (kim) (is) abhiyoga (abhiyogaḥ)? According to venerable Kṣemarāja (śrī-kṣemarāja-anusāreṇa), abhiyoga (abhiyogaḥ) (is) the declaration —whose nature is an examination or reflection related to that state (of void) (tad-avasthā-abhimukha-vimarśa-ātma-abhilāpaḥ)—: 'In what condition (kīdṛk) was (āsam) I (aham... iti)?', (expressed) by someone who has risen from samādhi or trance (samādhāna-utthitasya). This (iyam) stupefaction or insentience (muḍhatā) implies (saṁsūcayati) a state of void (śunyatām). And (ca) due to the state of recollection (smaryamāṇatvāt) of this state of void (śūnyatāyāḥ asyāḥ), it --i.e. the state of void-- (sā) (is) an artificial knowable (kṛtrima-jñeyam). And (ca) as the Highest Reality is not artificial (parama-arthasya akṛtrimatvāt), It (saḥ) is not at all (na eva) a state of void (śūnyatā). Moreover (kiñca), because of the presence of a state of recollection (smaryamāṇatva-sannidheḥ) of that state of void (tad-śūnyatāyāḥ), it --viz. the state of void-- (sā) is not at all (na eva) the Highest Reality (parama-arthaḥ). Why? (kim iti) Because (yatas) the Highest Reality (parama-arthaḥ) cannot be recollected (na smartum śakyate) since It is the Supreme Subject/Knower (tasya para-pramātṛtvāt) and not (na tu) an object/knowable (prameyaḥ), as (iva) I said (mayā uktam) before (pūrvam). All in all (saṅkṣepeṇa), if (ced) someone (kaḥ api) who (yaḥ) has risen from samādhi (samādhi-utthitaḥ) gives (dadāti) a firm proof (dṛḍha-pramāṇam) about the state of void full of stupefaction (mūḍhatā-maya-śūnyatām prati), then (tadā) it --i.e. that state of void full of stupefaction-- (sā) cannot be (bhavitum aśaktā) the Highest Reality (parama-arthaḥ). Again (punar), why? (kim iti) Because the Highest Reality is beyond pramāṇa or proof (parama-arthasya pramāṇa-atītatvāt). What (kim) pramāṇa (pramāṇam) is able (kalpam) to prove (seddhum) the Highest Reality (parama-artham) if (yadi) It (saḥ) cannot (aśakitaḥ) be delineated in thought (vikalpa-ullekhitum)? The Highest Reality (parama-arthaḥ), also called Parabhairava (para-bhairava-nāmakaḥ api), (is) the Supreme Subject/Knower (para-pramātā) whose nature is an eternal Witness (amara-sākṣi-rūpaḥ). This (ayam) Witness (sākṣī), as (iva) mentioned (uktam) by venerable Vasugupta (śrī-vasuguptena), does not (ever) (na eva) depart (nivartate) from His own (nijāt) essential nature (svabhāvāt) as the Perceiver or Experient (upalabdhṛtaḥ). This being so (tathātve), nonexistence (abhāvaḥ) is not possible (na sambhavati). The constant Existence (satata-sattā) of Parabhairava (para-bhairavasya) totally (aśeṣeṇa) denies (niṣedhayati) nonexistence (abhāvam). All (sarvam) this (etad) is very clear (supaṣṭam) indeed (eva iti)"||400||
किञ्च श्रीमत्क्षेमराज आह
यद्यपि च समावेशदशा व्युत्थितेन प्राणादिसंस्कारवशात्स्मर्यते तथापि न तावदेव स्पन्दतत्त्वमपि तु सर्वानुस्यूतानवच्छिन्नप्रकाशानन्दसारपरप्रमातृरूपमेव तत्। यद्वक्ष्यति
तस्माच्छब्दार्थचिन्तासु न सावस्था न या शिवः।
इति। अतोऽस्यानवच्छिन्नचमत्काररूपस्य न जातुचित्स्मर्यमाणत्वं मूढत्वं वा।
इति। अधुनेदं व्याख्यास्यामीति॥४०१॥
Kiñca śrīmatkṣemarāja āha
Yadyapi ca samāveśadaśā vyutthitena prāṇādisaṁskāravaśātsmaryate tathāpi na tāvadeva spandatattvamapi tu sarvānusyūtānavacchinnaprakāśānandasāraparapramātṛrūpameva tat| Yadvakṣyati
Tasmācchabdārthacintāsu na sāvasthā na yā śivaḥ|
iti| Ato'syānavacchinnacamatkārarūpasya na jātucitsmaryamāṇatvaṁ mūḍhatvaṁ vā|
iti| Adhunedaṁ vyākhyāsyāmīti||401||
"Moreover (kiñca), venerable Kṣemarāja (śrīmat-kṣemarājaḥ) said (āha):
«Even (api) if (yadi) the state (daśā) of absorption in the Self (samāveśa) is recollected (smaryate) when one comes back to vyutthāna --the ordinary state of consciousness-- (vyutthitena) by means of (vaśāt) the residual impression (saṁskāra) of vital energy (prāṇa), etc. (ādi), the principle (tattvam) of Spanda (spanda) is not (na) really (tāvat eva) thus (recollected) (tathā api), but rather (api tu) It (tad) (is) only (eva) the Highest Experient (para-pramātṛ-rūpam) whose essence (sāra) is uninterrupted (anavacchinna) Light (prakāśa) (and) Bliss (ānanda) in which all (the states) (sarva) are strung together (like beads in a necklace) (anusyūta)|
(Vasugupta) will say (vakṣyati) that (yad) (in II, 4):
'Therefore (tasmāt), there is no (na) state (sā avasthā) that (yā) is not (na) Śiva (śivaḥ), (whether) in word (śabda), object (artha) (or) thought --cintā-- (cintāsu... iti)'.
For this reason (atas), there is never (na jātucid) a state of recollection (smaryamāṇatvam) or (vā) stupefaction --insentience-- (mūḍhatvam) in the case of this (principle of Spanda) (asya) whose nature (rūpasya) is the uninterrupted (anavacchinna) Delight of I-consciousness (camatkāra) --Spanda cannot be recollected because It is not an object but the Subject, and It is not the void of unconsciousness/insentience either--.»
Now (adhunā) I will explain (vyākhyāsyāmi) this (idam... iti)"||401||
पुनरपि त्वं यदा समाधेरुत्तिष्ठसि प्राणादिसंस्कारवशात्समावेशदशा त्वया स्मर्यते। त्वं परन्तु परभैरवरूपं स्पन्दतत्त्वं स्मर्तुमशक्तः। किमर्थम्। स्पन्दतत्त्वस्यानवच्छिन्नप्रकाशानन्दसारपरप्रमातृत्वात्। परप्रमातायं च मालागुटिकावदनुस्यूतसर्वावस्थः। सङ्क्षेपतो नित्यं वर्तमाने परभैरवस्तिष्ठति न त्वतीते वा भविष्ये वा। अत एव स परमार्थरूपः परभैरवो न स्मर्तुं शक्यते। तथैव श्रीस्पन्दकारिकासु २.४ तस्माच्छब्दार्थचिन्तासु न सावस्था न या शिव इति वसुगुप्तभट्टारक आह। तेषां सर्वेषां कारणानां कृतेऽभाववादः श्रीत्रिकदर्शनेन दृढं निरस्तः। परभैरवो नैव शून्यतापि तु स्वातन्त्र्यपूर्णः परमार्थ इति॥४०२॥
Punarapi tvaṁ yadā samādheruttiṣṭhasi prāṇādisaṁskāravaśātsamāveśadaśā tvayā smaryate| Tvaṁ parantu parabhairavarūpaṁ spandatattvaṁ smartumaśaktaḥ| Kimartham| Spandatattvasyānavacchinnaprakāśānandasāraparapramātṛtvāt| Parapramātāyaṁ ca mālāguṭikāvadanusyūtasarvāvasthaḥ| Saṅkṣepato nityaṁ vartamāne parabhairavastiṣṭhati na tvatīte vā bhaviṣye vā| Ata eva sa paramārtharūpaḥ parabhairavo na smartuṁ śakyate| Tathaiva śrīspandakārikāsu 2.4 tasmācchabdārthacintāsu na sāvasthā na yā śiva iti vasuguptabhaṭṭāraka āha| Teṣāṁ sarveṣāṁ kāraṇānāṁ kṛte'bhāvavādaḥ śrītrikadarśanena dṛḍhaṁ nirastaḥ| Parabhairavo naiva śūnyatāpi tu svātantryapūrṇaḥ paramārtha iti||402||
"Once more (punar api), when (yadā) you (tvam) emerge (uttiṣṭhasi) from samādhi or trance (samādheḥ) you remember (tvayā smaryate) the state of absorption in the Self (samāveśadaśā) by means of the residual impression of vital energy, etc. (prāṇa-ādi-saṁskāra-vaśāt). However (parantu), you (tvam) cannot (aśaktaḥ) remember (smartum) the principle of Spanda (spanda-tattvam) whose nature is Parabhairava (para-bhairava-rūpam). Why? (kimartham) Because the principle of Spanda is the Supreme Knower --i.e. the Highest Experient-- whose essence is uninterrupted Light (and) Bliss (spanda-tattvasya anavacchinna-prakāśa-ānanda-sāra-para-pramātṛtvāt). And (ca) this (ayam) Supreme Knower (para-pramātā) has all the states strung together (anusyūta-sarva-avasthaḥ) like beads in a rosary (mālā-guṭikā-vat). All in all (saṅkṣepatas), Parabhairava (para-bhairavaḥ) remains (tiṣṭhati) always (nityam) at present (vartamāne) and not (na tu) in the past (atīte) or (vā... vā) in the future (bhaviṣye). On this account (atas eva), Parabhairava (saḥ... para-bhairavaḥ), who is the Highest Reality (parama-artha-rūpaḥ), cannot be recollected (na smartum śakyate). Accordingly (tathā eva), in venerable Spandakārikā-s 2.4 (śrī-spanda-kārikāsu), eminent Vasugupta (vasugupta-bhaṭṭārakaḥ) said (āha): «Therefore (tasmāt), there is no (na) state (sā avasthā) that (yā) is not (na) Śiva (śivaḥ), (whether) in word (śabda), object (artha) (or) thought --cintā-- (cintāsu... iti)». Because of all those reasons (teṣām sarveṣām kāraṇānām kṛte), the doctrine of nonexistence --i.e. of the absolute Void-- (abhāva-vādaḥ) is firmly refuted (dṛḍham nirastaḥ) by venerable Trika philosophy (śrī-trika-darśanena). Parabhairava (para-bhairavaḥ) is not at all (na eva) a Void (śūnyatā) but rather (api tu) the Highest Reality (parama-arthaḥ) replete with Absolute Freedom (svātantrya-pūrṇaḥ... iti)"||402||
Bhairavatantra-s and Śivasūtra-s
भैरवतन्त्रशिवसूत्रदृढमूलं श्रीमत्त्रिकदर्शनमेव तु।
शास्त्राणि च शिष्टान्यस्यावश्यं विस्तारः स्पन्दाद्यानि च॥१९॥
इति त्रिकमुख्यमतेषु नवदशश्लोकोऽयमिति॥४०३॥
Bhairavatantraśivasūtradṛḍhamūlaṁ śrīmattrikadarśanameva tu|
Śāstrāṇi ca śiṣṭānyasyāvaśyaṁ vistāraḥ spandādyāni ca||19||
iti trikamukhyamateṣu navadaśaśloko'yamiti||403||
"This (ayam) (is) the nineteenth stanza (navadaśa-ślokaḥ) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu):
«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 (avaśyam... iti... iti)||19||»"||403||
अस्यावगमार्थं त्वया श्रीत्रिककथा ज्ञातव्या। सत्ययुगप्रारम्भेऽष्टादशबाहुयुतः पञ्चशीर्षकः स्वच्छन्दनाथ इव भैरवः शिवाख्योऽप्यप्रभवत्। तस्य चिदानन्देच्छाज्ञानक्रियामयपञ्चमुख्यशक्तीनां व्यक्तिरूपे शीर्षे शीर्षे वदनमेकमासीत्। पञ्चवदनेभ्यस्तेभ्यः सन्धानप्रक्रमेण द्वानवतितन्त्राणि जनितानि। तन्त्रानां तेषामभेदान्वितानि चतुष्षष्टितन्त्राणि च भेदाभेदान्वितान्यष्टादशतन्त्राणि च भेदान्वितानि दशतन्त्राणि च। अद्वैततन्त्राणि च द्वैताद्वैततन्त्राणि च द्वैततन्त्राणि च प्रत्येकं प्रत्येकं भैरवतन्त्राणि च रुद्रतन्त्राणि च शिवतन्त्राणि चाभिधीयन्ते। परभैरवोऽहमित्यभेदस्यार्थश्च न परभैरवोऽहमिति भेदस्यार्थश्च। परभैरवस्य मम च मध्य ऐक्यमस्ति न तु परभैरवोऽहमिति भेदाभेदस्यार्थः। रुद्रशिवतन्त्रमयान्यष्टाविंशत्तन्त्राणि शैवसिद्धान्ताश्रितैः पूजितानि। श्रीत्रिकदर्शने केवलं भैरवतन्त्रनामकानि चतुष्षष्टितन्त्राणि प्रासङ्गिकानि। सत्ययुगाद्द्वापरयुगपर्यन्तं द्वानवतितन्त्राणि तान्यविरचितानि अपि त्वमूनि गुरोः शिष्यं प्रति शब्दद्वारा सञ्चारितानि स्मृतेर्महावैभवत्वादिति। कलियुगप्रारम्भे तानि विरचितानि स्मृतिशक्तेरतिमात्रन्यूनत्वादिति॥४०४॥
Asyāvagamārthaṁ tvayā śrītrikakathā jñātavyā| Satyayugaprārambhe'ṣṭādaśabāhuyutaḥ pañcaśīrṣakaḥ svacchandanātha iva bhairavaḥ śivākhyo'pyaprabhavat| Tasya cidānandecchājñānakriyāmayapañcamukhyaśaktīnāṁ vyaktirūpe śīrṣe śīrṣe vadanamekamāsīt| Pañcavadanebhyastebhyaḥ sandhānaprakrameṇa dvānavatitantrāṇi janitāni| Tantrānāṁ teṣāmabhedānvitāni catuṣṣaṣṭitantrāṇi ca bhedābhedānvitānyaṣṭādaśatantrāṇi ca bhedānvitāni daśatantrāṇi ca| Advaitatantrāṇi ca dvaitādvaitatantrāṇi ca dvaitatantrāṇi ca pratyekaṁ pratyekaṁ bhairavatantrāṇi ca rudratantrāṇi ca śivatantrāṇi cābhidhīyante| Parabhairavo'hamityabhedasyārthaśca na parabhairavo'hamiti bhedasyārthaśca| Parabhairavasya mama ca madhya aikyamasti na tu parabhairavo'hamiti bhedābhedasyārthaḥ| Rudraśivatantramayānyaṣṭāviṁśattantrāṇi śaivasiddhāntāśritaiḥ pūjitāni| Śrītrikadarśane kevalaṁ bhairavatantranāmakāni catuṣṣaṣṭitantrāṇi prāsaṅgikāni| Satyayugāddvāparayugaparyantaṁ dvānavatitantrāṇi tānyaviracitāni api tvamūni guroḥ śiṣyaṁ prati śabdadvārā sañcāritāni smṛtermahāvaibhavatvāditi| Kaliyugaprārambhe tāni viracitāni smṛtiśakteratimātranyūnatvāditi||404||
"To understand this (asya avagama-artham) you must know the story of venerable Trika (tvayā śrī-trika-kathā jñātavyā). At the beginning of Satyayuga --3,893,000 years ago-- (satya-yuga-prārambhe), Bhairava (bhairavaḥ), also called Śiva (śiva-ākhyaḥ api), appeared (aprabhavat) as (iva) Svacchandanātha --lit. the Free Lord-- (svacchanda-nāthaḥ) endowed with five heads (pañca-śīrṣakaḥ) (and) eighteen arms (aṣṭādaśa-bāhu-yutaḥ). There was (āsīt) one (ekam) mouth (vadanam) in each of the heads representing the manifestations (vyakti-rūpe śīrṣe śīrṣe) of His five main Powers consisting of (Powers of) Consciousness, Bliss, Will, Knowledge and Action (tasya cit-ānanda-icchā-jñāna-kriyā-maya-pañca-mukhya-śaktīnām). From those five mouths (pañca-vadanebhyaḥ tebhyaḥ), through the process of combination (sandhāna-prakrameṇa), ninety-two Tantra-s (dvānavati-tantrāṇi) were produced (janitāni). Among those Tantra-s (tantrānām teṣām), sixty-four Tantra-s (catuṣṣaṣṭi-tantrāṇi) are connected with non-dualism (abheda-anvitāni), eighteen Tantra-s (aṣṭādaśa-tantrāṇi) are connected with a mixture of non-dualism and dualism (bheda-abheda-anvitāni) and (ca... ca... ca) ten Tantra-s (daśa-tantrāṇi) are connected with dualism (bheda-anvitāni). The non-dualistic, non-dualistic-cum-dualistic and dualistic Tantra-s (advaita-tantrāṇi ca dvaita-advaita-tantrāṇi ca dvaita-tantrāṇi ca) are respectively called (pratyekam pratyekam... abhidhīyante) Bhairavatantra-s (bhairava-tantrāṇi), Rudratantra-s (rudra-tantrāṇi) and (ca... ca... ca) Śivatantra-s (śiva-tantrāṇi). Non-dualism means (abhedasya arthaḥ): 'I (aham) (am) Parabhairava (para-bhairavaḥ... iti)', and (ca... ca) dualism means (bhedasya arthaḥ) 'I (aham) (am) not (na) Parabhairava (para-bhairavaḥ... iti)'. Non-dualism-cum-dualism means (bheda-abhedasya arthaḥ) 'There is (asti) unity (aikyam) between Parabhairava and I (para-bhairavasya mama ca madhye) but (tu) I (aham) (am) not (na) Parabhairava (para-bhairavaḥ... iti)'. The twenty-eigth Tantra-s (aṣṭāviṁśat-tantrāṇi) consisting of Rudratantra-s and Śivatantra-s (rudra-śiva-tantra-mayāni) are worshiped (pūjitāni) by the followers of Śaivasiddhānta (śaivasiddhānta-āśritaiḥ). In the venerable Trika philosophy (śrī-trika-darśane), only (kevalam) sixty-four Tantra-s (catuṣṣaṣṭi-tantrāṇi) known as Bhairavatantra-s (bhairava-tantra-nāmakāni) are relevant (prāsaṅgikāni). From Satyayuga (satya-yugāt) until Dvāparayuga (dvāpara-yuga-paryantam) those (tāni) ninety-two Tantra-s (dvānavati-tantrāṇi) were not written (aviracitāni) but rather (api tu) they (amūni), since memory was very strong (smṛteḥ mahā-vaibhavatvāt), were verbally conveyed (śabdadvārā sañcāritāni) from Guru to disciple (guroḥ śiṣyam prati). At the beginning of Kaliyuga --around 5000 years ago-- (kali-yuga-prārambhe), they (tāni), due to an enormous decrease of the power of memory (smṛti-śakteḥ atimātra-nyūnatvāt), were written (viracitāni... iti)"||404||
कलियुग आगते गुरवो भयविप्लुताः। कुतः। शिष्याणां घोरगुणेभ्य एव तद्यथा तेषामाध्यात्मिकसम्पादनमत्यन्तमतिकृपणमेव। फलतो गुरवस्तेऽन्तरिता अभवन्। काले तस्मिन्द्वानवतितन्त्राण्युत्कृष्टवाग्भूमिकास्वध्रियन्त। तर्हि कथममून्यरक्ष्यन्त। भैरवेण पुनस्तद्विघ्नापनयनार्थं किञ्चिदक्रियतावश्यम्। स कैलासपर्वते श्रीकण्ठनाथरूपेणाप्रभवद्दुर्वासोनामकेऽद्भुतबुधे च द्वानवतितन्त्राण्यसङ्क्रामयत्। ततः श्रीदुर्वासा योग्यशिष्यं प्राप्तुं व्यवसितवान्। दुर्वासोभट्टारकानुसारेण योग्यशिष्यो झटिति मोक्षमधिगन्तुं शक्नुयात्। स सुस्पष्टं न कमप्यप्राप्णोत्कलियुगे शिष्यत्वस्य सुभयानकत्वात्। महागुरोर्महाशिष्येण प्रयोजनमस्ति। फलतस्तेन त्र्यम्बकनाथाख्य एकमानसिकपुत्रोऽजन्यत। दुर्वासःपादैस्त्र्यम्बकनाथश्चतुष्षष्ट्यद्वैतभैरवतन्त्रेषु दीक्षितः। ततो दुर्वासोभट्टारक आमर्दकनाथश्च श्रीनाथश्चेति मानसिकपुत्रावन्यावजनयदेव। आमर्दकनाथश्च श्रीनाथश्च यथाक्रमं दशद्वैतशिवतन्त्रेषु चाष्टादशद्वैताद्वैतरुद्रतन्त्रेषु च दीक्षितौ। एवं श्रीदुर्वासाः कलियुगे घोरेऽस्मिन्नपि द्वानवतितन्त्राणां तेषां त्राणाय नैरन्तर्याय च तत्सर्वमकरोत्। ततोऽर्धत्र्यम्बकानामकां मानसिकपुत्रीमपि श्रीमद्दुर्वासा अजनयत्। अर्धत्र्यम्बका भैरवतन्त्रेषु यथायोग्यं दीक्षिता। किमिव। शिवरुद्रतन्त्रोपदेशेभ्यो विपरीता भैरवतन्त्रोपदेशाः स्त्रियोऽप्यन्तर्भावयन्तीत्यस्योपपत्त्यर्थमिति॥४०५॥
Kaliyuga āgate guravo bhayaviplutāḥ| Kutaḥ| Śiṣyāṇāṁ ghoraguṇebhya eva tadyathā teṣāmādhyātmikasampādanamatyantamatikṛpaṇameva| Phalato guravaste'ntaritā abhavan| Kāle tasmindvānavatitantrāṇyutkṛṣṭavāgbhūmikāsvadhriyanta| Tarhi kathamamūnyarakṣyanta| Bhairaveṇa punastadvighnāpanayanārthaṁ kiñcidakriyatāvaśyam| Sa kailāsaparvate śrīkaṇṭhanātharūpeṇāprabhavaddurvāsonāmake'dbhutabudhe ca dvānavatitantrāṇyasaṅkrāmayat| Tataḥ śrīdurvāsā yogyaśiṣyaṁ prāptuṁ vyavasitavān| Durvāsobhaṭṭārakānusāreṇa yogyaśiṣyo jhaṭiti mokṣamadhigantuṁ śaknuyāt| Sa suspaṣṭaṁ na kamapyaprāpṇotkaliyuge śiṣyatvasya subhayānakatvāt| Mahāgurormahāśiṣyeṇa prayojanamasti| Phalatastena tryambakanāthākhya ekamānasikaputro'janyata| Durvāsaḥpādaistryambakanāthaścatuṣṣaṣṭyadvaitabhairavatantreṣu dīkṣitaḥ| Tato durvāsobhaṭṭāraka āmardakanāthaśca śrīnāthaśceti mānasikaputrāvanyāvajanayadeva| Āmardakanāthaśca śrīnāthaśca yathākramaṁ daśadvaitaśivatantreṣu cāṣṭādaśadvaitādvaitarudratantreṣu ca dīkṣitau| Evaṁ śrīdurvāsāḥ kaliyuge ghore'sminnapi dvānavatitantrāṇāṁ teṣāṁ trāṇāya nairantaryāya ca tatsarvamakarot| Tato'rdhatryambakānāmakāṁ mānasikaputrīmapi śrīmaddurvāsā ajanayat| Ardhatryambakā bhairavatantreṣu yathāyogyaṁ dīkṣitā| Kimiva| Śivarudratantropadeśebhyo viparītā bhairavatantropadeśāḥ striyo'pyantarbhāvayantītyasyopapattyarthamiti||405||
"When the Kaliyuga arrived (kali-yuge āgate), the Guru-s (guravaḥ) were appalled (bhayaviplutāḥ). Why? (kutas) Due to the terrible quality (ghora-guṇebhyaḥ eva) of the disciples (śiṣyāṇām), namely (tadyathā), their (teṣām) spiritual performance (ādhyātmika-sampādanam) was completely miserable (atyantam atikṛpaṇam eva). Consequently (phalatas), those (te) Guru-s (guravaḥ) hid themselves (antaritāḥ abhavan). At that time (kāle tasmin), the ninety-two Tantra-s (dvānavati-tantrāṇi) were retained (adhriyanta) in higher levels of speech (utkṛṣṭa-vāk-bhūmikāsu). Then (tarhi) how (katham) were they preserved (amūni arakṣyanta)? Again (punar) Bhairava had to do something (bhairaveṇa... kiñcit akriyata), of course (avaśyam), in order to remove that obstacle (tad-vighna-apanayana-artham). He (saḥ) appeared (aprabhavat) on Mount Kailāsa (kailāsa-parvate) in the form of Śrīkaṇṭhanātha (śrī-kaṇṭha-nātha-rūpeṇa) and (ca) passed (asaṅkrāmayat) the ninety-two Tantra-s (dvānavati-tantrāṇi) onto the awesome sage (adbhuta-budhe) called Durvāsās (durvāsas-nāmake). After that (tatas), venerable Durvāsās (śrīdurvāsāḥ) tried (vyavasitavān) to find (prāptum) a fit disciple (yogya-śiṣyam). According to eminent Durvāsās (durvāsas-bhaṭṭāraka-anusāreṇa), a fit disciple (yogya-śiṣyaḥ) should be able (śaknuyāt) to get (adhigantum) Liberation (mokṣam) instantly (jhaṭiti). He (saḥ), obviously (suspaṣṭam), did not find (aprāpṇot) anyone (na kamapi) because discipleship is horrific (śiṣyatvasya subhayānakatvāt) in Kaliyuga (kali-yuge). A great Guru needs a great disciple (mahā-guroḥ mahā-śiṣyeṇa prayojanam asti). Consequently (phalatas), one mental son (eka-mānasika-putraḥ) called Tryambakanātha (tryambakanātha-ākhyaḥ) was produced (ajanyata) by him --i.e. by Durvāsās-- (tena). Tryambakanātha (tryambakanāthaḥ) was initiated (dīkṣitaḥ) by venerable Durvāsās (durvāsas-pādaiḥ) into the sixty-four non-dualistic Bhairavatantra-s (catuṣṣaṣṭi-advaita-bhairava-tantreṣu). Afterward (tatas), eminent Durvāsās (durvāsas-bhaṭṭārakaḥ) produced (ajanayat eva) other (anyau) two mental sons (mānasika-putrau): 'Āmardakanātha (āmardakanāthaḥ) and (ca... ca) Śrīnātha (śrīnāthaḥ... iti)'. Āmardakanātha (āmardakanāthaḥ) and (ca... ca) Śrīnātha (śrīnāthaḥ) were respectively initiated (yathākramam... dīkṣitau) into the ten dualistic Śivatantra-s (daśa-dvaita-śiva-tantreṣu) and (ca... ca) into the eighteen dualistic-cum-nondualistic Rudratantra-s (aṣṭādaśa-dvaita-advaita-rudra-tantreṣu). Thus (evam), venerable Durvāsās (śrī-durvāsāḥ) did (akarot) all (sarvam) that (tad) for the protection (trāṇāya) and (ca) continuity (nairantaryāya) of those ninety-two Tantra-s (dvānavati-tantrāṇām teṣām) even (api) in this terrible Kaliyuga (kali-yuge ghore asmin). Subsequently (tatas), glorious Durvāsās (śrīmat-durvāsāḥ) produced (ajanayat) even (api) a mental daughter (mānasika-putrīm) called Ardhatryambakā (ardhatryambakā-nāmakām). Ardhatryambakā (ardhatryambakā) was duly initiated (yathāyogyam dīkṣitā) into the Bhairavatantra-s (bhairava-tantreṣu). What for? (kimiva) In order to demonstrate this (asya upapatti-artham): 'Contrary to (viparītāḥ) the teachings in the Śivatantra-s and Rudratantra-s (śiva-rudra-tantra-upadeśebhyaḥ), the teachings in Bhairavatantra-s (bhairava-tantra-upadeśāḥ) also (api) include (antarbhāvayanti) the women (striyaḥ... iti)"||405||
अपरञ्च श्रीत्र्यम्बकनाथस्त्र्यम्बकादित्याख्यमेकमानसिकपुत्रमप्यजनयत्। त्र्यम्बकादित्यस्तस्य पितेव तथाप्रकारेणाकरोदित्यादि यावत्पञ्चदशसिद्धा अजन्यन्त। अन्तिमसिद्धोऽर्थात्पञ्चदशसिद्धस्तु न मानसिकपुत्रं जनयितुमशक्नोत्पूर्वचतुर्दशसिद्धा इव। एवं पञ्चदशसिद्धः पुत्रस्य लाभार्थं लौकिकवत्स्त्रियमविवहत्। सङ्गमादित्य इति पुत्रस्यास्य नाम। स एव कश्मीर उपत्यकायामागच्छत्। वर्षादित्य इति तस्य पुत्रस्य नाम। वर्षादित्यस्तस्य पित्रा भैरवतन्त्रेषु दीक्षितः। तद्वद्वर्षादित्य एकपुत्रोऽप्यभवत्। अरुणादित्य इति पुत्रस्यास्याभिधानम्। अरुणादित्य एकपुत्रोऽपि भूतः। आनन्द इति पुत्रस्यास्य नाम। आनन्दोऽयं गुर्वर्थः। किमिति। यत आनन्दः श्रीमत्सोमानन्दस्य पितैव। कः सोमानन्दपादा आसीत्। स प्रत्यभिज्ञाशाखाकोणप्रस्तररूपश्रीशिवदृष्तिनिबन्धा पूजनीयस्योत्पलदेवस्य च पिता। पितृत्वादृते सोमानन्दभट्टारक उत्पलदेवपादानां गुरुरप्यासीत्। तस्य पुत्रातृते सोमानन्दजी भैरवतन्त्रेषु शिष्यानन्यानदीक्षत। श्रीमदुत्पलदेवः प्रत्यभिज्ञाशाखायां मुख्यशास्त्ररूपेश्वरप्रत्यभिज्ञानिबन्धावश्यम्। अधुना त्रिकदर्शनशास्त्रसमुदायाङ्गत्रयं वर्णयिष्याम्यहमिति॥४०६॥
Aparañca śrītryambakanāthastryambakādityākhyamekamānasikaputramapyajanayat| Tryambakādityastasya piteva tathāprakāreṇākarodityādi yāvatpañcadaśasiddhā ajanyanta| Antimasiddho'rthātpañcadaśasiddhastu na mānasikaputraṁ janayitumaśaknotpūrvacaturdaśasiddhā iva| Evaṁ pañcadaśasiddhaḥ putrasya lābhārthaṁ laukikavatstriyamavivahat| Saṅgamāditya iti putrasyāsya nāma| Sa eva kaśmīra upatyakāyāmāgacchat| Varṣāditya iti tasya putrasya nāma| Varṣādityastasya pitrā bhairavatantreṣu dīkṣitaḥ| Tadvadvarṣāditya ekaputro'pyabhavat| Aruṇāditya iti putrasyāsyābhidhānam| Aruṇāditya ekaputro'pi bhūtaḥ| Ānanda iti putrasyāsya nāma| Ānando'yaṁ gurvarthaḥ| Kimiti| Yata ānandaḥ śrīmatsomānandasya pitaiva| Kaḥ somānandapādā āsīt| Sa pratyabhijñāśākhākoṇaprastararūpaśrīśivadṛṣtinibandhā pūjanīyasyotpaladevasya ca pitā| Pitṛtvādṛte somānandabhaṭṭāraka utpaladevapādānāṁ gururapyāsīt| Tasya putrātṛte somānandajī bhairavatantreṣu śiṣyānanyānadīkṣata| Śrīmadutpaladevaḥ pratyabhijñāśākhāyāṁ mukhyaśāstrarūpeśvarapratyabhijñānibandhāvaśyam| Adhunā trikadarśanaśāstrasamudāyāṅgatrayaṁ varṇayiṣyāmyahamiti||406||
"Moreover (aparañca), venerable Tryambakanātha (śrī-tryambakanāthaḥ) also produced (api ajanayat) one mental son (eka-mānasika-putram) called Tryambakāditya (tryambakāditya-ākhyam). Tryambakāditya (tryambakādityaḥ) did (akarot) in the same manner (tathāprakāreṇa) as (iva) his (tasya) father (pitā), and so on (ityādi), till (yāvat) fifteen perfected Masters (pañcadaśa-siddhāḥ) were produced (ajanyanta). But (tu) the last perfected Master (antima-siddhaḥ), that is (arthāt), the fifteenth Master (pañcadaśa-siddhaḥ), could not (na... aśaknot) produce (janayitum) a mental son (mānasika-putram) like (iva) the previous fourteen perfected Masters (pūrva-caturdaśa-siddhāḥ). Thus (evam), the fifteenth perfected Master (pañcadaśa-siddhaḥ), for getting a son (putrasya lābha-artham), married (avivahat) a woman (striyam) like common people (laukika-vat). 'Saṅgamāditya' (saṅgamādityaḥ iti) (was) the name (nāma) of this son (putrasya asya). He himself --i.e. Saṅgamāditya-- (saḥ eva) arrived (āgacchat) at the valley of Kashmir (kaśmīre upatyakāyām). The name (nāma) of his son (tasya putrasya) (was) 'Varṣāditya' (varṣādityaḥ iti). Varṣāditya (varṣādityaḥ) was initiated (dīkṣitaḥ) by his father (tasya pitrā) into the Bhairavatantra-s (bhairava-tantreṣu). Likewise (tadvat), Varṣāditya (varṣādityaḥ) had also a son (eka-putraḥ api abhavat). The name (abhidhānam) of this son (putrasya asya) (was) 'Aruṇāditya' (aruṇādityaḥ iti). Aruṇāditya (aruṇādityaḥ) had also a son (eka-putraḥ api bhūtaḥ). The name (nāma) of this son (putrasya asya) (was) 'Ānanda' (ānandaḥ iti). This (ayam) Ānanda (ānandaḥ) is important (gurvarthaḥ). Why? (kimiti) Because (yatas) Ānanda (ānandaḥ) (was) the father (pitā eva) of illustrious Somānanda (śrīmat-somānandasya). Who (kaḥ) was (āsīt) glorious Somānanda (somānanda-pādā)? He (saḥ) (was) the author of venerable Śivadṛṣṭi, which is the corner-stone of the Pratyabhijñā school (pratyabhijñā-śākhā-koṇaprastara-rūpa-śrī-śivadṛṣti-nibandhā), and (ca) father (pitā) of adorable Utpaladeva (pūjanīyasya utpaladevasya). Apart from being the father (pitṛtvāt ṛte), eminent Somānanda (somānanda-bhaṭṭārakaḥ) was (āsīt) also (api) the Guru (guruḥ) of revered Utpaladeva (utpaladeva-pādānām). Besides his son (tasya putrāt ṛte), dear Somānanda (somānanda-jī) initiated (adīkṣata) other disciples (śiṣyān anyān) into the Bhairavatantra-s (bhairava-tantreṣu). Venerable Utpaladeva (śrīmat-utpaladevaḥ) (was,) of course (avaśyam), the author of Īśvarapratyabhijñā, which is the main scripture (mukhya-śāstra-rūpa-īśvarapratyabhijñā-nibandhā avaśyam) in the Pratyabhijñā school (pratyabhijñā-śākhāyām). Now (adhunā) I (aham) will describe (varṇayiṣyāmi) the three branches of the literature of the Trika philosophy (trika-darśana-śāstra-samudāya-aṅga-trayam... iti)"||406||
त्रिकदर्शनशास्त्रसमवायस्य प्रथमाङ्गमागम इत्यभिधीयते। शास्त्राणीह प्रियेण भैरवेणैव प्रकाशितान्यर्थात्तानि न मानुषैर्विरचितानि। अङ्गमिदं मालिनीविजयोत्तरस्वच्छन्दरुद्रयामलादिचतुष्षष्टिभैरवतन्त्रशिवसूत्रधरम्। त्रिकदर्शनशास्त्रसमूहस्य द्वितीयाङ्गं स्पन्द इत्यभिधीयते। प्रथमाङ्गं प्रायः सैद्धान्तिकम्। अत एव मानुषविरचितपुस्तकात्मकं द्वितीयाङ्गं किञ्चित्तर्कं दातुं व्यवस्यति यथोपदेशास्तावदीषद्बुद्ध्यावगन्तुं शक्यन्ते न तु केवलं सिद्धान्तवत्स्वीकृताः। द्वितीयाङ्गे विश्वमुत्पत्तिर्या भैरवीरूपदिव्यस्पन्दादुन्मज्जति। अङ्गमिदं तत्तद्वृत्तिभिः सह श्रीमद्वसुगुप्तविरचितस्रीस्पन्दकारिकाधरम्। त्रिकदर्शनशास्त्रसमुदायस्य तृतीयाङ्गं प्रत्यभिज्ञेत्यभिधीयते। स्वस्वरूपं प्रत्यभिज्ञातव्यं न तु ज्ञातव्यम्। किमिति। स्वस्वरूपस्य परग्राहकत्वान्न तु ग्राह्यमात्रम्। तृतीयाङ्गेऽस्मिन्पूर्णतर्कोऽस्त्यर्थादुपदेशा अत्रासैद्धान्तिकाः। यद्यपि श्रीमत्सोमानन्दविरचितया श्रीशिवदृष्ट्या प्रतिष्ठापितमङ्गमिदं तथाप्युत्पलदेवभट्टारकविरचिता श्रीश्वरप्रत्यभिज्ञाङ्गस्यास्यारप्रस्तरः। तृतीयाङ्गमिदं महामाहेश्वराभिनवगुप्तविरचितवृत्त्यादिसहितेश्वरप्रत्यभिज्ञाप्रत्यभिज्ञाहृदयशिवदृष्टिधरमिति॥४०७॥
Trikadarśanaśāstrasamavāyasya prathamāṅgamāgama ityabhidhīyate| Śāstrāṇīha priyeṇa bhairaveṇaiva prakāśitānyarthāttāni na mānuṣairviracitāni| Aṅgamidaṁ mālinīvijayottarasvacchandarudrayāmalādicatuṣṣaṣṭibhairavatantraśivasūtradharam| Trikadarśanaśāstrasamūhasya dvitīyāṅgaṁ spanda ityabhidhīyate| Prathamāṅgaṁ prāyaḥ saiddhāntikam| Ata eva mānuṣaviracitapustakātmakaṁ dvitīyāṅgaṁ kiñcittarkaṁ dātuṁ vyavasyati yathopadeśāstāvadīṣadbuddhyāvagantuṁ śakyante na tu kevalaṁ siddhāntavatsvīkṛtāḥ| Dvitīyāṅge viśvamutpattiryā bhairavīrūpadivyaspandādunmajjati| Aṅgamidaṁ tattadvṛttibhiḥ saha śrīmadvasuguptaviracitasrīspandakārikādharam| Trikadarśanaśāstrasamudāyasya tṛtīyāṅgaṁ pratyabhijñetyabhidhīyate| Svasvarūpaṁ pratyabhijñātavyaṁ na tu jñātavyam| Kimiti| Svasvarūpasya paragrāhakatvānna tu grāhyamātram| Tṛtīyāṅge'sminpūrṇatarko'styarthādupadeśā atrāsaiddhāntikāḥ| Yadyapi śrīmatsomānandaviracitayā śrīśivadṛṣṭyā pratiṣṭhāpitamaṅgamidaṁ tathāpyutpaladevabhaṭṭārakaviracitā śrīśvarapratyabhijñāṅgasyāsyāraprastaraḥ| Tṛtīyāṅgamidaṁ mahāmāheśvarābhinavaguptaviracitavṛttyādisahiteśvarapratyabhijñāpratyabhijñāhṛdayaśivadṛṣṭidharamiti||407||
"The first branch (prathama-aṅgam) of the literature of the Trika philosophy (trika-darśana-śāstra-samavāyasya) is called (abhidhīyate) 'Āgama' --lit. Revealed Scripture-- (āgamaḥ iti). The scriptures (śāstrāṇi) here (iha) were revealed (prakāśitāni) by beloved Bhairava Himself (priyeṇa bhairaveṇa eva), that is to say (arthāt), they (tāni) were not written (na... viracitāni) by human beings (mānuṣaiḥ). This (idam) branch (aṅgam) contains the Śivasūtra-s and the sixty-four Bhairavatantra-s such as Mālinīvijayottara, Svacchanda, Rudrayāmala, etc. (mālinīvijayottara-svacchanda-rudrayāmala-ādi-catuṣṣaṣṭi-bhairava-tantra-śivasūtra-dharam). The second branch (dvitīya-aṅgam) of the literature of the Trika philosophy (trika-darśana-śāstra-samūhasya) is called (abhidhīyate) 'Spanda' --lit. Vibration-- (spandaḥ iti). The first branch (prathama-aṅgam) is mostly dogmatic (prāyas saiddhāntikam). For this reason (atas eva), the second branch (dvitīya-aṅgam), consisting of books written by human beings (mānuṣa-viracita-pustaka-ātmakam), attempts (vyavasyati) to give (dātum) a little philosophical reasoning (kiñcid-tarkam) so that (yathā) the teachings (upadeśāḥ) can be (śakyante) intellectually understood (buddhyā avagantum), to a slight extent (īṣat) at least (tāvat), and not (na tu) only (kevalam) accepted (svīkṛtāḥ) like a dogma (siddhānta-vat). In the second branch (dvitīya-aṅge), the universe (viśvam) (is) the outcome (utpattiḥ) which (yā) emerges (unmajjati) from the divine Spanda or Vibration whose nature is Bhairavī --i.e. Śakti-- (bhairavī-rūpa-divya-spandāt). This (idam) branch (aṅgam) contains the venerable Spandakārikā-s composed by illustrious Vasugupta (śrīmat-vasugupta-viracita-srī-spandakārikā-dharam) together with (saha) the various commentaries (tad-tad-vṛttibhiḥ). The third branch (tṛtīya-aṅgam) of the literature of the Trika philosophy (trika-darśana-śāstra-samudāyasya) is called (abhidhīyate) 'Pratyabhijñā' --lit. Recognition-- (pratyabhijñā iti). One's own essential nature (sva-svarūpam) is to be recognized (pratyabhijñātavyam) and not (na tu) to be known (jñātavyam). Why? (kimiti) Because one's own essential nature is the Supreme Knower (sva-svarūpasya para-grāhakatvāt) and not (na tu) a mere knowable (grāhya-mātram). In this third branch (tṛtīya-aṅge asmin) there is (asti) full philosophical reasoning (pūrṇa-tarkaḥ), that is (arthāt), the teachings (upadeśāḥ) are not dogmatic (asaiddhāntikāḥ) here (atra). Although (yadi api) this (idam) branch (aṅgam) was founded (pratiṣṭhāpitam) by venerable Śivadṛṣṭi (śrī-śivadṛṣṭyā) composed by illustrious Somānanda (śrīmat-somānanda-viracitayā), even so (tathā api) the venerable Īśvarapratyabhijñā (śrī-īśvarapratyabhijñā), composed by eminent Utpaladeva (utpaladeva-bhaṭṭāraka-viracitā), (is) the corner-stone (āraprastaraḥ) of this branch (aṅgasya asya). This (idam) third branch (tṛtīya-aṅgam idam) contains Śivadṛṣṭi, Pratyabhijñāhṛdaya and Īśvarapratyabhijñā along with the commentaries written by the Great Devotee of the Great Lord, Abhinavagupta, etc. (mahāmāheśvara-abhinavagupta-viracita-vṛtti-ādi-sahita-īśvarapratyabhijñā-pratyabhijñāhṛdaya-śivadṛṣṭi-dharam iti)"||407||
अस्मादृते पूजार्हैरभिनवगुप्तपादैर्विरचितानि तन्त्रालोकस्तन्त्रसारः परात्रीशिकाविवरणमित्यादि पुस्तकान्यनेकानि। त्रिकदर्शनशास्त्रसमूहे ग्रन्थानां सङ्घातोऽतिमानुषस्तावत्। एवमद्य यावद्यत्त्रिकमिति वयमाख्यामस्तच्चतुष्षष्टिभैरवतन्त्रधृता उपदेशा अत्रिगुप्तकालात्कश्मीरोपत्यकायां प्रतिष्ठिताः। कः श्रीमदत्रिगुप्तस्य च श्रीमदुत्पलदेवस्य च मध्यतः सम्बन्धः। पूजनीय उत्पलदेवः श्रीलक्ष्मणगुप्तस्य गुरुरासीत्श्रीमल्लक्ष्मणगुप्तश्चाभिनवगुप्तपादानां द्वादशानां गुरूणामन्यतम आसीत्। इदानीं श्रीमदत्रिगुप्तो न कश्मीरेऽवसत्स तु तत्र ललितादित्येन राज्ञा नीतः। आर्यात्रिगुप्तो वराहगुप्तस्य पूर्वजो वराहगुप्तश्च नरसिंहगुप्तस्य पिता नरसिंहगुप्तश्च श्रीमदभिनवगुप्तस्य पितासीत्। अधुना श्रीमदत्रिगुप्तस्याभिनवगुप्तपादैः सम्बन्धः सुस्पष्टः। को वसुगुप्तभट्टारक आसीत्। स महादेवगिरौ साक्षाद्भैरवाच्छ्रीशिवसूत्राण्यप्राप्णोत्। श्रीमद्वसुगुप्तः कल्लटसोमानन्दादियोग्यशिष्येषु श्रीशिवसूत्राणि प्रकाशितवाञ्छ्रीस्पन्दकारिकाश्च विरचितवान्। स एव स्पन्दशाखायाः प्रतिष्ठापकः। यतः श्रीमद्वसुगुप्तस्य शीष्यः श्रीसोमानन्द उत्पलदेवपादानां गुरुरासीत्ततः श्रीसोमानन्दस्य श्रीमदभिनवगुप्तेन सम्बन्धः स्फुटः। महामाहेश्वराभिनवगुप्तस्य मुख्यशिष्यश्च श्रीक्षेमराज आसीत्। ततस्त्रिकदर्शनमष्टशतवर्षाणि यावद्गुप्तमिव। नवदशशतके तु स्वामी मनकाक्प्रभूतवान्। तस्य महाशिष्यः स्वामी रामासीत्। राम्पादानां मुख्यशिष्यः स्वामी महताबकाक्। महताबकाक्पादानां महाशिष्यः पूजार्हः स्वामी लक्ष्मणजू रैन। स त्रिकवंशस्यान्तिमार्थप्रकाशक आसीत्। तस्माच्छ्रीमत्त्रिकदर्शनं शिवसूत्रेषु चतुष्षष्टिभैरवतन्त्रेषु च दृढमूलम्। त्रिके शास्त्राण्यन्यानि सर्वाण्यस्य विस्तारः सन्तीति॥४०८॥
Asmādṛte pūjārhairabhinavaguptapādairviracitāni tantrālokastantrasāraḥ parātrīśikāvivaraṇamityādi pustakānyanekāni| Trikadarśanaśāstrasamūhe granthānāṁ saṅghāto'timānuṣastāvat| Evamadya yāvadyattrikamiti vayamākhyāmastaccatuṣṣaṣṭibhairavatantradhṛtā upadeśā atriguptakālātkaśmīropatyakāyāṁ pratiṣṭhitāḥ| Kaḥ śrīmadatriguptasya ca śrīmadutpaladevasya ca madhyataḥ sambandhaḥ| Pūjanīya utpaladevaḥ śrīlakṣmaṇaguptasya gururāsītśrīmallakṣmaṇaguptaścābhinavaguptapādānāṁ dvādaśānāṁ gurūṇāmanyatama āsīt| Idānīṁ śrīmadatrigupto na kaśmīre'vasatsa tu tatra lalitādityena rājñā nītaḥ| Āryātrigupto varāhaguptasya pūrvajo varāhaguptaśca narasiṁhaguptasya pitā narasiṁhaguptaśca śrīmadabhinavaguptasya pitāsīt| Adhunā śrīmadatriguptasyābhinavaguptapādaiḥ sambandhaḥ suspaṣṭaḥ| Ko vasuguptabhaṭṭāraka āsīt| Sa mahādevagirau sākṣādbhairavācchrīśivasūtrāṇyaprāpṇot| Śrīmadvasuguptaḥ kallaṭasomānandādiyogyaśiṣyeṣu śrīśivasūtrāṇi prakāśitavāñchrīspandakārikāśca viracitavān| Sa eva spandaśākhāyāḥ pratiṣṭhāpakaḥ| Yataḥ śrīmadvasuguptasya śīṣyaḥ śrīsomānanda utpaladevapādānāṁ gururāsīttataḥ śrīsomānandasya śrīmadabhinavaguptena sambandhaḥ sphuṭaḥ| Mahāmāheśvarābhinavaguptasya mukhyaśiṣyaśca śrīkṣemarāja āsīt| Tatastrikadarśanamaṣṭaśatavarṣāṇi yāvadguptamiva| Navadaśaśatake tu svāmī manakākprabhūtavān| Tasya mahāśiṣyaḥ svāmī rāmāsīt| Rāmpādānāṁ mukhyaśiṣyaḥ svāmī mahatābakāk| Mahatābakākpādānāṁ mahāśiṣyaḥ pūjārhaḥ svāmī lakṣmaṇajū raina| Sa trikavaṁśasyāntimārthaprakāśaka āsīt| Tasmācchrīmattrikadarśanaṁ śivasūtreṣu catuṣṣaṣṭibhairavatantreṣu ca dṛḍhamūlam| Trike śāstrāṇyanyāni sarvāṇyasya vistāraḥ santīti||408||
"Apart from this (asmāt ṛte), many (anekāni) books (pustakān) such as Tantrāloka, Tantrasāra, Parātrīśikāvivaraṇa, etc. (tantrālokaḥ tantrasāraḥ parātrīśikā-vivaraṇam ityādi) were composed (viracitāni) by adorable Abhinavagupta (pūjārhaiḥ abhinavagupta-pādaiḥ). The mass (saṅghātaḥ) of books (granthānām) in the literature of the Trika philosophy (trika-darśana-śāstra-samūhe) is really beyond human power (atimānuṣaḥ tāvat). Thus (evam), until now (adya yāvat), what (yad... tad) we (vayam) call (ākhyāmaḥ) Trika (trikam iti) (is) the teachings (upadeśāḥ) contained in the sixty-four Bhairavatantra-s (catuṣṣaṣṭi-bhairava-tantra-dhṛtāḥ) settled (pratiṣṭhitāḥ) in the valley of Kashmir (kaśmīra-upatyakāyām) from the time of Atrigupta (atrigupta-kālāt). What (kaḥ) (is) the relation (sambandhaḥ) between venerable Atrigupta and venerable Utpaladeva (śrīmat-atriguptasya ca śrīmatutpaladevasya ca madhyatas)? Adorable Utpaladeva (pūjanīyaḥ utpaladevaḥ) was (āsīt) the Guru (guruḥ) of venerable Lakṣmaṇagupta (śrī-lakṣmaṇaguptasya) and (ca) venerable Lakṣmaṇagupta (śrīmat-lakṣmaṇaguptaḥ) was (āsīt) one of (anyatamaḥ) the twelve Guru-s (dvādaśānām gurūṇām) of eminent Abhinavagupta (abhinavagupta-pādānām). Now (idānīm), illustrious Atrigupta (śrīmat-atriguptaḥ) did not live (na... avasat) in Kashmir (kaśmīre) but (tu) he (saḥ) was carried (nītaḥ) there (tatra) by king Lalitāditya (lalitādityena rājñā). Honorable Atrigupta (ārya-atriguptaḥ) (was) the ancestor (pūrvajaḥ) of Varāhagupta (varāhaguptasya), and (ca) Varāhagupta (varāhaguptaḥ) (was) the father (pitā) of Narasiṁhagupta (narasiṁhaguptasya), and (ca) Narasiṁhagupta (narasiṁhaguptaḥ) was (āsīt) the father (pitā) of illustrious Abhinavagupta (śrīmat-abhinavaguptasya). Now (adhunā) the connection (sambandhaḥ) of venerable Atrigupta (śrīmat-atriguptasya) with eminent Abhinavagupta (abhinavagupta-pādaiḥ) is very clear (suspaṣṭaḥ). Who (kaḥ) was (āsīt) worshipful Vasugupta (vasugupta-bhaṭṭārakaḥ)? He (saḥ), on the mountain Mahādeva (mahādeva-girau), received (aprāpṇot) the venerable Śivasūtra-s (śrī-śiva-sūtrāṇi) from Bhairava in person (sākṣāt bhairavāt). Illustrious Vasugupta (śrīmat-vasuguptaḥ) revealed (prakāśitavān) the venerable Śivasūtra-s (śrī-śiva-sūtrāṇi) to fit disciples such as Kallaṭa, Somānanda, etc. (kallaṭa-somānanda-ādi-yogya-śiṣyeṣu) and (ca) wrote (viracitavān) the venerable Spandakārikā-s (śrī-spanda-kārikāḥ). He himself (saḥ eva) (was) the founder (pratiṣṭhāpakaḥ) of the Spanda school (spanda-śākhāyāḥ). Since (yatas) venerable Somānanda (śrī-somānandaḥ) —disciple (śīṣyaḥ) of eminent Vasugupta (śrīmat-vasuguptasya)— was (āsīt) the Guru (guruḥ) of venerable Utpaladeva (utpaladeva-pādānām), therefore (tatas) the connection (sambandhaḥ) of venerable Somānanda (śrī-somānandasya) with illustrious Abhinavagupta (śrīmat-abhinavaguptena) is evident (sphuṭaḥ). And (ca) the main disciple (mukhya-śiṣyaḥ) of the great devotee of the Great Lord, Abhinavagupta (mahāmāheśvara-abhinavaguptasya), was (āsīt) venerable Kṣemarāja (śrī-kṣemarājaḥ). After that (tatas), the Trika philosophy (trika-darśanam) was hidden (guptam), as it were (iva), during eight hundred years (aṣṭaśata-varṣāṇi yāvat). However (tu), in the nineteenth century (navadaśa-śatake), Svāmī Manakāk (svāmī manakāk) appeared (prabhūtavān). His (tasya) great disciple (mahā-śiṣyaḥ) was (āsīt) Svāmī Rām (svāmī rām). The main disciple (mukhya-śiṣyaḥ) of venerable Rām (rām-pādānām) (was) Svāmī Mahatābakāk (svāmī mahatābakāk). The great disciple (mahā-śiṣyaḥ) of eminent Mahatābakāk (mahatābakāk-pādānām) (was) adorable (pūjārhaḥ) Svāmī Lakṣmaṇa Joo Raina (svāmī lakṣmaṇajū raina). He (saḥ) was (āsīt) the last exponent (antima-arthaprakāśakaḥ) of Trika lineage (trika-vaṁśasya). Therefore (tasmāt), the venerable Trika philosophy (śrīmat-trika-darśanam) is firmly rooted (dṛḍha-mūlam) in the Śivasūtra-s (śiva-sūtreṣu) and (ca) in the sixty-four Bhairavatantra-s (catuṣṣaṣṭi-bhairava-tantreṣu). In Trika (trike), all (sarvāṇi) the other (anyāni) scriptures (śāstrāṇi) are (santi) an expansion (vistāraḥ) of it --viz. of Śivasūtra-s and Bhairavatantra-s-- (asya... iti)"||408||
Real Liberation
योगिनि शिवलोक एव कस्मिम्ँश्चिदागते श्रीत्रिकानुरूपम्।
मुक्तिर्न वर्तते मुक्तिरिहाधुनेश्वरव्यापकरूपत्वात्॥२०॥
इति त्रिकमुख्यमतेषु विंशश्लोकोऽयमिति॥४०९॥
Yogini śivaloka eva kasmim̐ścidāgate śrītrikānurūpam|
Muktirna vartate muktirihādhuneśvaravyāpakarūpatvāt||20||
iti trikamukhyamateṣu viṁśaśloko'yamiti||409||
"This (ayam) (is) the twentieth stanza (viṁśa-ślokaḥ) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu):
«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... iti)||20||»"||409||
भारतेऽन्येषु देशेष्वपि च दर्शनानि कतिपयानि निर्दिशन्ति यद्देहपातात्परं मोक्षो वर्तत ईश्वरनिवासरूपदिव्यभुवनं प्राप्ते साधके। सङ्क्षेपेण दर्शनानि तानि जीवन्मुक्तिमपवदन्ति। तदवश्यमत्यन्तं निर्बुद्धि। किमिति। महेश्वर्य समानभावविश्वव्यापकत्वादेव। महेश्वरश्चेन्न भावसमतया विश्वव्यापकस्तर्हि स न महेश्वरः स्यादपि तु नरोऽन्यः। महेश्वरे भावसमतां विना वस्त्वन्यद्रन्ध्रपूरणार्थं स्यात्। तथाहि यदि चीनापेक्षया भारतेऽधिको महेश्वरोऽस्ति तर्ह्यन्यत्किञ्चिद्रन्ध्रं पिपर्ति। एतदशक्यं परमार्थस्यैकत्वात्। अत एव पृथिव्यपेक्षया दिव्यभुवने कस्मिंश्चिदधिको महेश्वरो नास्ति। तस्मान्मुक्तिप्राप्त्यर्थं मृत्योरनन्तरं दिव्यलोके कस्मिंश्चिद्गत्वा किमर्थम्। अपरञ्च तथाहि यदि मोक्षप्राप्तये मरणानन्तरं शिवलोके त्वया गन्तव्यं तर्हि तदप्यनर्थकम्। किमर्थम्। यतः शिवप्राप्त्यर्थेन प्रथमं शिवस्त्वया त्यक्तव्योऽर्थतस्त्वमादावेतत्पृथिव्यां शिवं त्यजसि शिवलोके शिवं प्राप्तुम्। अनर्थकस्यास्य सतोऽपि तथापि जनाः केऽपि तस्मिन्विश्वसन्ति। महेश्वरस्य विश्वव्यापकत्वस्येव मानुषनिर्बुद्धित्वं विश्वव्यापकमपि। अलमनेन। वास्तविकमोक्षः श्रीपरात्रीशिकाविवरणे प्रथमश्लोकद्वयविषये स्वव्याख्यायामभिनवगुप्तपादैर्वर्ण्यत इति॥४१०॥
Bhārate'nyeṣu deśeṣvapi ca darśanāni katipayāni nirdiśanti yaddehapātātparaṁ mokṣo vartata īśvaranivāsarūpadivyabhuvanaṁ prāpte sādhake| Saṅkṣepeṇa darśanāni tāni jīvanmuktimapavadanti| Tadavaśyamatyantaṁ nirbuddhi| Kimiti| Maheśvarya samānabhāvaviśvavyāpakatvādeva| Maheśvaraścenna bhāvasamatayā viśvavyāpakastarhi sa na maheśvaraḥ syādapi tu naro'nyaḥ| Maheśvare bhāvasamatāṁ vinā vastvanyadrandhrapūraṇārthaṁ syāt| Tathāhi yadi cīnāpekṣayā bhārate'dhiko maheśvaro'sti tarhyanyatkiñcidrandhraṁ piparti| Etadaśakyaṁ paramārthasyaikatvāt| Ata eva pṛthivyapekṣayā divyabhuvane kasmiṁścidadhiko maheśvaro nāsti| Tasmānmuktiprāptyarthaṁ mṛtyoranantaraṁ divyaloke kasmiṁścidgatvā kimartham| Aparañca tathāhi yadi mokṣaprāptaye maraṇānantaraṁ śivaloke tvayā gantavyaṁ tarhi tadapyanarthakam| Kimartham| Yataḥ śivaprāptyarthena prathamaṁ śivastvayā tyaktavyo'rthatastvamādāvetatpṛthivyāṁ śivaṁ tyajasi śivaloke śivaṁ prāptum| Anarthakasyāsya sato'pi tathāpi janāḥ ke'pi tasminviśvasanti| Maheśvarasya viśvavyāpakatvasyeva mānuṣanirbuddhitvaṁ viśvavyāpakamapi| Alamanena| Vāstavikamokṣaḥ śrīparātrīśikāvivaraṇe prathamaślokadvayaviṣaye svavyākhyāyāmabhinavaguptapādairvarṇyata iti||410||
"In India (bhārate) and (ca) also (api) in other countries (anyeṣu deśeṣu), several (katipayāni) philosophies (darśanāni) postulate (nirdiśanti) that (yad), after the fall of the body (deha-pātāt param), Liberation (mokṣaḥ) takes place (vartate) when the spiritual aspirant arrives (prāpte sādhake) in a divine world which is the Abode of the Lord (īśvara-nivāsa-rūpa-divya-bhuvanam). All in all (saṅkṣepeṇa), those (tāni) philosophies (darśanāni) deny (apavadanti) Jīvanmukti --i.e. Liberation while living-- (jīvat-muktim). That (tad) (is), of course (avaśyam), completely (atyantam) foolish (nirbuddhi). Why? (kimiti) Because the Great Lord is homogeneously omnipresent (mahā-īśvarya samānabhāva-viśvavyāpakatvāt eva)! If (ced) the Great Lord (mahā-īśvaraḥ) is not homogeneously omnipresent (na bhāvasamatayā viśvavyāpakaḥ), then (tarhi) He (saḥ) would not be (na... syāt) the Great Lord (mahā-īśvaraḥ) but (api tu) another (anyaḥ) nara --i.e. another limited individual-- (naraḥ). Without (vinā) homogeneity (bhāvasamatām) in the Great Lord (mahā-īśvare), there should be (syāt) another (anyat) reality (vastu) to fill the gap (randhra-pūraṇa-artham). For instance (tathāhi): If (yadi) there is (asti) more (adhikaḥ) Great Lord (mahā-īśvaraḥ) in India (bhārate) than in China (cīna-apekṣayā), then (tarhi) something else (anyat kiñcid) fills (piparti) the gap (randhram). This (etad) (is) impossible (aśakyam) because the Highest Reality is one (parama-arthasya ekatvāt). On this account (atas eva), there is not (na asti) more (adhikaḥ) Great Lord (mahā-īśvaraḥ) in a certain divine world (divya-bhuvane kasmiṁścid) than in the Earth (pṛthivī-apekṣayā). For that reason (tasmāt), why (kimartham) to go (gatvā) to a certain divine world (divya-loke kasmiṁścid) immediately after (anantaram) death (mṛtyoḥ) for obtaining Liberation (mukti-prāpti-artham)? Moreover (aparañca), for example (tathāhi): If (yadi) you have to go (tvayā gantavyam) to the world of Śiva (śiva-loke) after dying (maraṇa-anantaram) to get Liberation (mokṣa-prāptaye), then (tarhi) that (tad) (is) also (api) absurd (anarthakam). Why? (kimartham) Because (yatas), to attain Śiva (śiva-prāpti-arthena) first you have to abandon Śiva (prathamam śivaḥ tvayā tyaktavyaḥ), that is (arthatas), at first (ādau) you (tvam) abandon (tyajasi) Śiva (śivam) on this Earth (etad-pṛthivyām) in order to attain (prāptum) Śiva (śivam) in the world of Śiva (śiva-loke). Although this is nonsensical (anarthakasya asya sataḥ api), even so (tathā api) some (ke api) people (janāḥ) believe (viśvasanti) in that (tasmin). As (iva) in the case of the omnipresence (viśvavyāpakatvasya) of the Great Lord (mahā-īśvarasya), human foolishness (mānuṣa-nirbuddhitvam) is also omnipresent (viśvavyāpakam api). Enough (alam) of this (anena)! Real Liberation (vāstavika-mokṣaḥ) was described (varṇyate) by eminent Abhinavagupta (abhinavagupta-pādaiḥ) in his explanation (sva-vyākhyāyām) about the first two stanzas (prathama-śloka-dvaya-viṣaye) in venerable Parātrīśikāvivaraṇa (śrī-parātrīśikā-vivaraṇe... iti)"||410||
स्वपरात्रीशिकाविवरणे श्रीमदभिनवगुप्त आह
प्रयोजनं च सर्वप्रमातॄणां विभोः परशक्तिपातानुग्रहवशोत्पन्नैतावदनुत्तरज्ञानभाजनभावानामित्थं निजस्वरूपहृदयङ्गमीभावेन निजामोदभरक्रीडाभासितभेदस्य निखिलबन्धाभिमततत्त्वव्रातस्य स्वात्मचमत्कारपूर्णाहन्तातादात्म्यभैरवस्वरूपाभेदसमावेशात्मिका जीवत एव मुक्तिः। प्राणदेहादिभूमावेव ह्यन्तर्बहिष्करणविषयायां प्रेरणाख्यायामुद्योगबलजीवनादिरूपायां रूढस्य बन्धाभिमतेभ्यो मुक्तिः - इति गीयते। त्रुटितेऽपि हि मायीये संस्कारमात्रे केयं मुक्तिवाचोयुक्तिः किमपेक्षया वेति। तदुक्तं श्रीस्पन्दे
इति वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत्।
स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः॥
इति। इति। अधुनेदं व्याख्यास्यामीति॥४११॥
Svaparātrīśikāvivaraṇe śrīmadabhinavagupta āha
Prayojanaṁ ca sarvapramātṝṇāṁ vibhoḥ paraśaktipātānugrahavaśotpannaitāvadanuttarajñānabhājanabhāvānāmitthaṁ nijasvarūpahṛdayaṅgamībhāvena nijāmodabharakrīḍābhāsitabhedasya nikhilabandhābhimatatattvavrātasya svātmacamatkārapūrṇāhantātādātmyabhairavasvarūpābhedasamāveśātmikā jīvata eva muktiḥ| Prāṇadehādibhūmāveva hyantarbahiṣkaraṇaviṣayāyāṁ preraṇākhyāyāmudyogabalajīvanādirūpāyāṁ rūḍhasya bandhābhimatebhyo muktiḥ — Iti gīyate| Truṭite'pi hi māyīye saṁskāramātre keyaṁ muktivācoyuktiḥ kimapekṣayā veti| Taduktaṁ śrīspande
Iti vā yasya saṁvittiḥ krīḍātvenākhilaṁ jagat|
Sa paśyansatataṁ yukto jīvanmukto na saṁśayaḥ||
iti| iti| Adhunedaṁ vyākhyāsyāmīti||411||
"In his Parātrīśikāvivaraṇa (sva-parātrīśikā-vivaraṇe), illustrious Abhinavagupta (śrīmat-abhinavaguptaḥ) said (āha):
«And (ca) among all the self-controlled experients (sarva-pramātṝṇām vibhoḥ) (or) living beings (bhāvānām) who have become receptacles (bhājana) of the Knowledge (jñāna) of such (etāvat) an Anuttara --the Highest Reality-- (anuttara) arisen (utpanna) under the influence of (vaśa) the divine Grace (anugraha) in the form of the highest (para) descent of (pāta) Power (śakti), the purpose (of this scripture) (prayojanam) (is) the Liberation (muktiḥ) of a living being (jīvataḥ) who in this way (ittham) by means of the feeling (bhāvena) coming from the Heart (hṛdayaṅgamī) (called) his own (nija) essential nature (sva-rūpa) (realizes that) the entire (nikhila) group of (vrātasya) tattva-s or categories (tattva), (in general) considered (abhimata) as bondage (bandha), is (really) different divisions (bhedasya) shone forth (ābhāsita) from the Play (krīḍā) which is nothing but the abundance (bhara) of his (nija) Joy (āmoda). (This Liberation) consists of (ātmikā) an absorption (samāveśa) in the non-duality (abheda) of the nature (sva-rūpa) of Bhairava (bhairava) (characterized by) an identity with (tādātmya) the Perfect (pūrṇa) I-consciousness (ahantā) appearing as the Delight (camatkāra) of one's own Self (sva-ātma).
It is said that (iti gīyate), in the case of one who is situated (rūḍhasya) in the stage (bhūmau eva) of vital energy (prāṇa), body (deha) and so forth (ādi), which --the aforesaid stage-- is verily in the sphere (hi... viṣayāyām) of Antaḥkaraṇa and Bahiṣkaraṇa (antar-bahis-karaṇa), is called (ākhyāyām) stimulator (preraṇa) (and) whose form is (rūpāyām) strenuous and continuous endeavor (udyoga), force (bala), life (jīvana), etc. (ādi), (real Liberation is) deliverance (muktiḥ) from (all that) that is thought of (abhimatebhyaḥ) as bondage (bandha).
(However,) when that which is merely mayic saṁskāra --accumulated impression-- is destroyed (truṭite api hi māyīye saṁskāra-mātre), "what (kā) (is) this (iyam) declaration (vācas-yuktiḥ) of Liberation (mukti)? Or (vā) with reference to (apekṣayā) what (kim... iti) (is it mentioned)?.
That (very thing) (tad) is said (uktam) in venerable Spandakārikā-s (śrī-spande):
'Or (iti vā) he (saḥ) who has that (yasya) knowledge or realization (saṁvittiḥ) (and) is constantly (satatam) united (with the Supreme Self) (yuktaḥ) views (paśyan) the whole (akhilam) world (jagat) as a (divine) play (krīḍātvena). He is liberated while living (jīvanmuktaḥ), there is no (na) doubt (saṁśayaḥ... iti... iti) (about it)'.»
Now (adhunā) I will explain (vyākhyāsyāmi) this (idam... iti)"||411||
अभिनवगुप्तपादानां पश्यतो विभ्राजमानशब्दवृत्तेस्तस्योपदेशस्यार्थः सुस्पष्टः। मोक्षः साक्षात्कारो यत्षट्त्रिंशत्तत्त्वनिखिलव्रातस्तावदानन्दपूर्णदिव्यविलासः। तस्मान्मोक्षः स्वात्मचमत्कारपूर्णाहन्तातादात्म्यभैरवस्वरूपाभेदसमावेशोऽर्थान्मोक्षः परभैरवोऽहमिति पूर्णोपलब्धिः। अन्ये तु निर्दिशन्ति यन्मुक्तिर्बन्धाभिमतेभ्यस्तत्त्वेभ्यो मोचनम्। तथाहि प्रानदेहादिभूमौ रूढो बुद्ध्यहङ्कारमनोमयान्तःकरणविषये च ज्ञानकर्मेन्द्रियात्मकबहिष्करणविषये च सदा निवसति। तेषां मते बन्धो यन्त्रं चालयितुं निरन्तरप्रयत्नं संसूचयति। एवं तज्जनानुरूपेण वास्तविकमोक्षो बन्धाभिमतात्तस्मात्सर्वस्मान्मोचनमेव। ते दुर्दैववशाद्भ्रान्ताः। तन्न वास्तविकमोक्षोऽसंशयम्। वास्तविकमोक्षो न तत्त्वेभ्यो निस्तार एवापि तु परभैरवेण तादात्म्यप्राप्तिर्यथा षट्त्रिंशत्तत्त्वसमूहो महेश्वरस्य दिव्यक्रीडात्वेन दृश्यतेऽर्थाद्वास्तविकमुक्तिः खलु परभैरवस्य स्वातन्त्र्याधिगमः। वास्तविकमोक्ष आगत ईदृशसाक्षात्काराग्निना सञ्चितागामिकर्मण्यशेषेण भस्मीभूते। काले तस्मिंस्तत्त्वानि सर्वाणि परभैरवशरीरत्वेनोपलभ्यन्ते। तर्हि केयं तत्त्वेभ्यो मोचनात्मकमुक्तिवाचोयुक्तिः किमपेक्षया वा यदि सर्वतत्त्वानि प्रतापवत्परभैरवरूपाणि। यच्छ्रीमदभिनवगुप्तः स्वपूज्ये परात्रीशिकाविवरण उक्तवांस्तस्य विषये तन्मम विनतमतम्। श्रीस्पन्दकारिकासु २.५ श्रीमद्वसुगुप्तो वास्तविकमोक्षं विभूत्या निरूपयति। सङ्क्षेपेण मुक्तिरिहाधुना न तु मरणानन्तरं दूरशिवलोके कस्मिम्ँश्चिदेवेति॥४१२॥
Abhinavaguptapādānāṁ paśyato vibhrājamānaśabdavṛttestasyopadeśasyārthaḥ suspaṣṭaḥ| Mokṣaḥ sākṣātkāro yatṣaṭtriṁśattattvanikhilavrātastāvadānandapūrṇadivyavilāsaḥ| Tasmānmokṣaḥ svātmacamatkārapūrṇāhantātādātmyabhairavasvarūpābhedasamāveśo'rthānmokṣaḥ parabhairavo'hamiti pūrṇopalabdhiḥ| Anye tu nirdiśanti yanmuktirbandhābhimatebhyastattvebhyo mocanam| Tathāhi prānadehādibhūmau rūḍho buddhyahaṅkāramanomayāntaḥkaraṇaviṣaye ca jñānakarmendriyātmakabahiṣkaraṇaviṣaye ca sadā nivasati| Teṣāṁ mate bandho yantraṁ cālayituṁ nirantaraprayatnaṁ saṁsūcayati| Evaṁ tajjanānurūpeṇa vāstavikamokṣo bandhābhimatāttasmātsarvasmānmocanameva| Te durdaivavaśādbhrāntāḥ| Tanna vāstavikamokṣo'saṁśayam| Vāstavikamokṣo na tattvebhyo nistāra evāpi tu parabhairaveṇa tādātmyaprāptiryathā ṣaṭtriṁśattattvasamūho maheśvarasya divyakrīḍātvena dṛśyate'rthādvāstavikamuktiḥ khalu parabhairavasya svātantryādhigamaḥ| Vāstavikamokṣa āgata īdṛśasākṣātkārāgninā sañcitāgāmikarmaṇyaśeṣeṇa bhasmībhūte| Kāle tasmiṁstattvāni sarvāṇi parabhairavaśarīratvenopalabhyante| Tarhi keyaṁ tattvebhyo mocanātmakamuktivācoyuktiḥ kimapekṣayā vā yadi sarvatattvāni pratāpavatparabhairavarūpāṇi| Yacchrīmadabhinavaguptaḥ svapūjye parātrīśikāvivaraṇa uktavāṁstasya viṣaye tanmama vinatamatam| Śrīspandakārikāsu 2.5 śrīmadvasugupto vāstavikamokṣaṁ vibhūtyā nirūpayati| Saṅkṣepeṇa muktirihādhunā na tu maraṇānantaraṁ dūraśivaloke kasmim̐ścideveti||412||
"Despite the pompous writing style (paśyatas vibhrājamāna-śabdavṛtteḥ) of venerable Abhinavagupta (abhinavagupta-pādānām), the meaning (arthaḥ) of his teaching (tasya upadeśasya) is very clear (suspaṣṭaḥ). Liberation (mokṣaḥ) (is) realization (sākṣātkāraḥ) that (yad) the entire group of thirty-six categories (ṣaṭtriṁśat-tattva-nikhila-vrātaḥ) really (tāvat) (is) a divine Pastime full of Bliss (ānanda-pūrṇa-divya-vilāsaḥ). Therefore (tasmāt), Liberation (mokṣaḥ) (is) an absorption in the non-duality of the nature of Bhairava (characterized by) an identity with the Perfect I-consciousness appearing as the Delight of one's own Self (sva-ātma-camatkāra-pūrṇa-ahantā-tādātmya-bhairava-svarūpa-abheda-samāveśaḥ), that is to say (arthāt), Liberation (mokṣaḥ) (is) full realization (pūrṇa-upalabdhiḥ) that (iti) 'I (aham) (am) Parabhairava (para-bhairavaḥ... iti)'. But (tu) other people (anye) affirm (nirdiśanti) that (yad) Liberation (muktiḥ) (is) deliverance (mocanam) from the categories (tattvebhyaḥ) which are (erroneously) considered to be bondage (bandha-abhimatebhyaḥ). For example (tathāhi): The one who is situated (rūḍhaḥ) at the stage of vital energy, body and so forth (prāna-deha-ādi-bhūmau) always (sadā) lives (nivasati) in the sphere of Antaḥkaraṇa consisting of intellect, ego and mind (buddhi-ahaṅkāra-manas-maya-antaḥkaraṇa-viṣaye) and (ca... ca) in the sphere of Bahiṣkaraṇa consisting of powers of perception and action (jñāna-karma-indriya-ātmaka-bahiṣkaraṇa-viṣaye). In their opinion (teṣām mate), bondage (bandhaḥ) implies (saṁsūcayati) a constant effort (nirantara-prayatnam) to make the machinery move (yantram cālayitum). Thus (evam), according to those people (tad-jana-anurūpeṇa), real Liberation (vāstavika-mokṣaḥ) (is) deliverance (mocanam eva) from all that (tasmāt sarvasmāt) (erroneously) considered to be bondage (bandha-abhimatāt). They (te), unfortunately (durdaivavaśāt), are mistaken (bhrāntāḥ). That (tad), undoubtedly (asaṁśayam), is not (na) real Liberation (vāstavika-mokṣaḥ). Real Liberation (vāstavika-mokṣaḥ) is not (na) a escape (nistāraḥ eva) from categories (tattvebhyaḥ) but (api tu) the attainment of identity (tādātmya-prāptiḥ) with Parabhairava (para-bhairaveṇa) so that (yathā) the group of thirty-six categories (ṣaṭtriṁśat-tattva-samūhaḥ) is seen (dṛśyate) like a divine Play (divya-krīḍātvena) of the Great Lord (mahā-īśvarasya), that is to say (arthāt), real Liberation (vāstavika-muktiḥ) (is) certainly (khalu) the acquisition of the Absolute Freedom (svātantrya-adhigamaḥ) of Parabhairava (para-bhairavasya). When real Liberation comes (vāstavika-mokṣe āgate), accumulated and future karma-s (sañcita-āgāmi-karmaṇī) are completely incinerated (aśeṣeṇa bhasmībhūte) by the Fire of such a realization (īdṛśa-sākṣātkāra-agninā). At that time (kāle tasmin), all of the categories (tattvāni sarvāṇi) are perceived (upalabhyante) like the Body of Parabhairava (para-bhairava-śarīratvena). Then (tarhi) what (kā) (is) this (iyam) declaration of Liberation consisting of deliverance (mocana-ātmaka-mukti-vācas-yuktiḥ) from categories (tattvebhyaḥ)?, or (vā) with reference to (apekṣayā) what (kim) (is it mentioned) if (yadi) all of the categories (sarva-tattvāni) are the Glorious Parabhairava (pratāpavat-para-bhairava-rūpāṇi)? That (tad) (is) my (mama) humble opinion (vinata-matam) about what (yad... tasya viṣaye) illustrious Abhinavagupta (śrīmat-abhinavaguptaḥ) said (uktavān) in his adorable Parātrīśikāvivaraṇa (sva-pūjye parātrīśikā-vivaraṇe). In venerable Spandakārikā-s 2.5 (śrī-spanda-kārikāsu 2.5), illustrious Vasugupta (śrīmat-vasuguptaḥ) magnificently (vibhūtyā) defines (nirūpayati) real Liberation (vāstavika-mokṣam). All in all (saṅkṣepeṇa), Liberation (muktiḥ) (is) here (iha) (and) now (adhunā) and not (na tu) in some remote world of Śiva (dūra-śiva-loke kasmim̐ścid eva) immediately after death (maraṇa-anantaram... iti)!"||412||
Upāya-s or means
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॥
इति त्रिकमुख्यमतेष्वेकविंशश्लोकात्त्रयोविंशश्लोकपर्यन्तं श्लोकत्रयमेतदिति॥४१३॥
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||
iti trikamukhyamateṣvekaviṁśaślokāttrayoviṁśaślokaparyantaṁ ślokatrayametaditi||413||
"This (etad) (is) a triad of stanzas (śloka-trayam) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu), from the twenty-first stanza (ekaviṁśa-ślokāt) up to the twenty-third stanza (trayoviṁśa-śloka-paryantam):
«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... iti... iti)||23||»"||413||
त्रिके किञ्चिदतीव विलक्षणं भवति - यद्यपि त्रिकदर्शनं केवलं परभैरवस्यानुग्रहाधीनं तथापि दर्शनमेतद्यथाशक्यं मोक्षानुभवमभिगन्तुमुपायत्रयं निर्दिशति। श्रीतन्त्रालोके ३.२११-२१४ अभिनवगुप्तपादैरुपायत्रयमविस्तरेण निरूपितम्
पूर्वं विसृज्यसकलं कर्तव्यं शून्यतानले।
चित्तविश्रान्तिसञ्ज्ञोऽयमाणवस्तदनन्तरम्॥२११॥
दृष्टश्रुतादितद्वस्तुप्रोन्मुखत्वं स्वसंविदि।
चित्तसम्बोधनामोक्तः शाक्तोल्लासभरात्मकः॥२१२॥
तत्रोन्मुखत्वतद्वस्तुसङ्घट्टाद्वस्तुनो हृदि।
रूढेः पूर्णतयावेशान्मितचित्तलयाच्छिवे॥२१३॥
प्राग्वद्भविष्यदौन्मुख्यसम्भाव्यमिततालयात्।
चित्तप्रलयनामासौ विसर्गः शाम्भवः परः॥२१४॥
इति। अधुनैतत्सर्वं श्रीमदभिनवगुप्तेनोक्तं व्याख्यास्यामीति॥४१४॥
Trike kiñcidatīva vilakṣaṇaṁ bhavati - Yadyapi trikadarśanaṁ kevalaṁ parabhairavasyānugrahādhīnaṁ tathāpi darśanametadyathāśakyaṁ mokṣānubhavamabhigantumupāyatrayaṁ nirdiśati| Śrītantrāloke 3.211-214 abhinavaguptapādairupāyatrayamavistareṇa nirūpitam
Pūrvaṁ visṛjyasakalaṁ kartavyaṁ śūnyatānale|
Cittaviśrāntisañjño'yamāṇavastadanantaram||211||
Dṛṣṭaśrutāditadvastupronmukhatvaṁ svasaṁvidi|
Cittasambodhanāmoktaḥ śāktollāsabharātmakaḥ||212||
Tatronmukhatvatadvastusaṅghaṭṭādvastuno hṛdi|
Rūḍheḥ pūrṇatayāveśānmitacittalayācchive||213||
Prāgvadbhaviṣyadaunmukhyasambhāvyamitatālayāt|
Cittapralayanāmāsau visargaḥ śāmbhavaḥ paraḥ||214||
iti| Adhunaitatsarvaṁ śrīmadabhinavaguptenoktaṁ vyākhyāsyāmīti||414||
"In Trika (trike) something (kiñcid) very (atīva) strange (vilakṣaṇam) happens (bhavati) — Although (yadi api) the Trika philosophy (trika-darśanam) only (kevalam) depends on the Grace (anugraha-adhīnam) of Parabhairava (para-bhairavasya), even so (tathā api) this (etad) philosophy (darśanam) indicates (nirdiśati) a triad of means (upāya-trayam) to approach (abhigantum) the experience of Liberation (mokṣa-anubhavam) as much as possible (yathāśakyam). In venerable Tantrāloka 3.211-214 (śrī-tantrāloke), the triad of means (upāya-trayam) is concisely described (avistareṇa nirūpitam) by eminent Abhinavagupta (abhinavagupta-pādaiḥ):
«Firstly (pūrvam), all that is to be emitted (visṛjya-sakalaṁ) must be placed (kartavyam) on the fire of vacuity (śūnyatā-anale). This (ayam) 'āṇava' (emission) --lit. relative to the aṇu or limited being-- (āṇavaḥ) goes by the name of 'a repose of the mind' (citta-viśrānti-sañjñaḥ).
Then (tadanantaram), the orientation towards one's own Consciousness on the part of those things which were seen, heard, etc. (dṛṣṭa-śruta-ādi-tad-vastu-pronmukhatvam sva-saṁvidi) is said (uktaḥ) to have the name of 'enlightenment of the mind' (citta-sambodha-nāma), (and it is 'śākta' emission because) it consists of an excess of splendor and joy of Śakti (śākta-ullāsa-bhara-ātmakaḥ).
Under those circumstances (tatra), by means of the union of those things being oriented (that way) (unmukhatva-tad-vastu-saṅghaṭṭāt), by means of a establishment (rūḍheḥ) of those things --lit. of that thing-- (vastunas) in the Heart (hṛdi), by means of a penetration (āveśāt) furnished with Fullness (pūrṇatayā), by means of a dissolution of the limited mind (mita-citta-layāt) in Śiva (śive), by means of the dissolution of any possible limitation due to a future orientation as before (prāk-vat-bhaviṣyat-aunmukhya-sambhāvya-mitatā-layāt), (there is) that (asau) supreme (paraḥ) 'śāmbhava' (śāmbhavaḥ) emission (visargaḥ) whose name is 'dissolution of the mind' (citta-pralaya-nāma... iti)||211-214||»
Now (adhunā) I will explain (vyākhyāsyāmi) all this (etad sarvam) which illustrious Abhinavagupta said (śrīmat-abhinavaguptena uktam... iti)"||414||
श्रीमदभिनवगुप्त उपदिशति यत्त्वं प्रथमं शाम्भवोपायमाश्रयेथा यदि च शाम्भवोपायोऽतीव दुष्करस्तर्हि त्वं शाक्तोपायमाश्रयेथा यदि च शाक्तोपायोऽतीव दुष्करस्तदा त्वमाणवोपायमाश्रयेथा एव। कलियुगे घोरेऽस्मिन्दौर्भाग्येनादौ साधकैः प्रायेणाणवोपाय आश्रयितव्यः। आणव उपाय इत्याणवोपायशब्दस्यार्थः। आणवोपायेऽर्थः शून्यता। योगिना पुनः पुनः शून्यतायामधिगतायां स शाक्तोपायं गच्छेत्। आणवोपायः क्रियोपायाख्योऽप्यस्य क्रियाशक्तिमूलत्वात्। अत्र देशद्वयबन्धश्चित्तस्य। आणवोपाये यद्यपि बहुविधाभ्यासास्तथापि मम मते मन्त्रध्यानं च वर्णश्च मुख्याभ्यासाः। ॐ नमः शिवायेति मया प्रशस्तो मन्त्रः। वर्णे हसध्वनौ शृण्वन्योगिनो बहिर्द्वादशान्त उच्छ्वासान्ते वा हृदये श्वासान्ते वैकाग्रता। आणवोपायश्चित्तविश्रान्तिनामकोऽपि। किमर्थम्। यत उपायेऽस्मिंश्चित्तं शून्यतां गतम्। आणवोपायात्पश्चाच्छाक्तोपायं त्वं प्रविशसि। शाक्त उपाय इति शाक्तोपायशब्दस्यार्थः। शाक्तोपायो ज्ञानोपायाख्योऽप्यस्य ज्ञानशक्तिमूलत्वात्। अत्रैकदेशबन्धश्चित्तस्य। देशोऽयमहंविमर्शः। यदा त्वं शाक्तोपायं प्रविशसि तदा त्वं गुरुपादयोस्तिष्ठसि। किमिति। यतः शाक्तोपायात्त्वं गुरुप्रसादमधिगन्तुं शक्तः। रहस्यानीमानि सर्वाणि स्वामिभिर्लक्ष्मणजूपादैः प्रकाशितानि। गत्योर्द्वयोर्मध्येऽहंविमर्शं त्वं प्राप्नोसि तथाहि विकल्पयोर्द्वयोर्मध्यतो वावस्थयोर्द्वयोर्मध्यतो वा पदयोर्द्वयोर्मध्यतो वा इत्यादिप्रकारेण। शाक्तोपायश्चित्तसम्बोधनामकोऽपि। किमर्थम्। यतस्त्वया शक्तित्वेनोपलब्धे चित्ते त्वं शाम्भवोपायं गच्छस्यर्थात्त्वं मायातत्त्वसमुद्रं तरसि विज्ञानाकलतामवाप्नोसि चेति॥४१५॥
Śrīmadabhinavagupta upadiśati yattvaṁ prathamaṁ śāmbhavopāyamāśrayethā yadi ca śāmbhavopāyo'tīva duṣkarastarhi tvaṁ śāktopāyamāśrayethā yadi ca śāktopāyo'tīva duṣkarastadā tvamāṇavopāyamāśrayethā eva| Kaliyuge ghore'smindaurbhāgyenādau sādhakaiḥ prāyeṇāṇavopāya āśrayitavyaḥ| Āṇava upāya ityāṇavopāyaśabdasyārthaḥ| Āṇavopāye'rthaḥ śūnyatā| Yoginā punaḥ punaḥ śūnyatāyāmadhigatāyāṁ sa śāktopāyaṁ gacchet| Āṇavopāyaḥ kriyopāyākhyo'pyasya kriyāśaktimūlatvāt| Atra deśadvayabandhaścittasya| Āṇavopāye yadyapi bahuvidhābhyāsāstathāpi mama mate mantradhyānaṁ ca varṇaśca mukhyābhyāsāḥ| Om̐ namaḥ śivāyeti mayā praśasto mantraḥ| Varṇe hasadhvanau śṛṇvanyogino bahirdvādaśānta ucchvāsānte vā hṛdaye śvāsānte vaikāgratā| Āṇavopāyaścittaviśrāntināmako'pi| Kimartham| Yata upāye'smiṁścittaṁ śūnyatāṁ gatam| Āṇavopāyātpaścācchāktopāyaṁ tvaṁ praviśasi| Śākta upāya iti śāktopāyaśabdasyārthaḥ| Śāktopāyo jñānopāyākhyo'pyasya jñānaśaktimūlatvāt| Atraikadeśabandhaścittasya| Deśo'yamahaṁvimarśaḥ| Yadā tvaṁ śāktopāyaṁ praviśasi tadā tvaṁ gurupādayostiṣṭhasi| Kimiti| Yataḥ śāktopāyāttvaṁ guruprasādamadhigantuṁ śaktaḥ| Rahasyānīmāni sarvāṇi svāmibhirlakṣmaṇajūpādaiḥ prakāśitāni| Gatyordvayormadhye'haṁvimarśaṁ tvaṁ prāpnosi tathāhi vikalpayordvayormadhyato vāvasthayordvayormadhyato vā padayordvayormadhyato vā ityādiprakāreṇa| Śāktopāyaścittasambodhanāmako'pi| Kimartham| Yatastvayā śaktitvenopalabdhe citte tvaṁ śāmbhavopāyaṁ gacchasyarthāttvaṁ māyātattvasamudraṁ tarasi vijñānākalatāmavāpnosi ceti||415||
"Venerable Abhinavagupta (śrīmat-abhinavaguptaḥ) teaches (upadiśati) that (yad) you (tvam) should firstly resort to (prathamam... āśrayethāḥ) Śāmbhavopāya (śāmbhava-upāyam), and (ca) if (yadi) Śāmbhavopāya (śāmbhava-upāyaḥ) is excessively difficult (atīva duṣkaraḥ), then (tarhi) you (tvam) should resort to (āśrayethāḥ) Śāktopāya (śākta-upāyam), and (ca) if (yadi) Śāktopāya (śākta-upāyaḥ) is excessively difficult (atīva duṣkaraḥ), then (tadā) you (tvam) should resort to (āśrayethāḥ) Āṇavopāya (āṇava-upāyam... eva). In this awful Kaliyuga (kali-yuge ghore asmin), unfortunately (daurbhāgyena), the spiritual aspirants must at first generally resort to Āṇavopāya (ādau sādhakaiḥ prāyeṇa āṇava-upāyaḥ āśrayitavyaḥ). The meaning (arthaḥ) of the word 'Āṇavopāya' (āṇava-upāya-śabdasya) is 'means (upāyaḥ) pertaining to aṇu or atom --i.e. nara or limited individual-- (āṇavaḥ... iti)'. The goal (arthaḥ) in Āṇavopāya (āṇava-upāye) (is) vacuity (śūnyatā). When vacuity is attained (śūnyatāyām adhigatāyām) over and over again (punar punar) by the yogī (yoginā), he (saḥ) moves (gacchet) to Śāktopāya (śākta-upāyam). Āṇavopāya (āṇava-upāyaḥ) is also called Kriyopāya (kriyā-upāya-ākhyaḥ api) because it is based on Kriyāśakti or Power of Action (asya kriyā-śakti-mūlatvāt). Here (atra) the mind's fixation is on two points (deśa-dvaya-bandhaḥ cittasya). Although (yadi api) in Āṇavopāya (āṇava-upāye) (there are) practices of many kinds (bahuvidha-abhyāsāḥ), even so (tathā api), in my opinion (mama mate), meditation on a Mantra (mantra-dhyānam) and (ca... ca) Varṇa (varṇaḥ) (are) the main practices (mukhya-abhyāsāḥ). The Mantra (mantraḥ) I recommend (mayā praśastaḥ) (is) 'Om̐ namaḥ śivāya' (om̐ namaḥ śivāya iti). In Varṇa (varṇe), while listening to (śṛṇvan) the sounds 'ha' and 'sa' --'ha' while inhaling and 'sa' while exhaling-- (ha-sa-dhvanau), the undisturbed attention (ekāgratā) of the yogī (yoginaḥ) (is) on bahirdvādaśānta --i.e. on the external dvādaśānta-- (bahis-dvādaśa-ante) —at the end of the exhalation (ucchvāsa-ante)— or (vā... vā) on the heart (hṛdaye) —at the end of the inhalation (śvāsa-ante)—. Āṇavopāya (āṇava-upāyaḥ) is also called 'a respose of the mind' (citta-viśrānti-nāmakaḥ api). Why? (kimartham) Because (yatas) in this upāya or means (upāye asmin) the mind (cittam) becomes a void (śūnyatām gatam). After (paścāt) Āṇavopāya (āṇava-upāyāt), you (tvam) enter (praviśasi) Śāktopāya (śākta-upāyam). The meaning (arthaḥ) of the word 'Śāktopāya' (śākta-upāya-śabdasya) is 'means (upāyaḥ) pertaining to Śakti --i.e. to Bhairavī-- (śāktaḥ... iti)'. Śāktopāya (śākta-upāyaḥ) is also called Jñānopāya (jñāna-upāya-ākhyaḥ api) because it is based on Jñānaśakti or Power of Knowledge (asya jñāna-śakti-mūlatvāt). Here (atra) the mind's fixation is on one point (eka-deśa-bandhaḥ cittasya). This (ayam) point (deśaḥ) (is) I-consciousness (aham-vimarśaḥ). When (yadā) you (tvam) enter (praviśasi) Śāktopāya (śākta-upāyam), then (tadā) you (tvam) are (tiṣṭhasi) at the feet of the Guru (guru-pādayoḥ). Why? (kimiti) Because (yatas) from Śāktopāya (śākta-upāyāt) you (tvam) can (śaktaḥ) get (adhigantum) the Guru's Favor (guru-prasādam). All (sarvāṇi) these (imāni) mysteries (rahasyāni) were revealed (prakāśitāni) by venerable Svāmī Lakṣmaṇa Joo (svāmibhiḥ lakṣmaṇajū-pādaiḥ). You (tvam) find (prāpnosi) I-consciousness (aham-vimarśam) between two movements (gatyoḥ dvayoḥ madhye), for example (tathāhi): Between two vikalpa-s --i.e. thoughts-- (vikalpayoḥ dvayoḥ madhyatas) or (vā) between two states --e.g. between wakefulness and dreaming-- (avasthayoḥ dvayoḥ madhyatas) or (vā... vā) between two steps (padayoḥ dvayoḥ madhyatas), and so forth (ityādiprakāreṇa). Śāktopāya (śākta-upāyaḥ) is also called 'enlightenment of the mind' (citta-sambodha-nāmakaḥ api). Why? (kimartham) Because (yatas) when the mind is perceived (upalabdhe citte) by you (tvayā) as Śakti (śaktitvena), you (tvam) move (gacchasi) to Śāmbhavopāya (śāmbhava-upāyam), that is to say (arthāt), you (tvam) cross over (tarasi) the ocean of the Māyā category (māyā-tattva-samudram) and (ca) reach (avāpnosi) the state of Vijñānākala (vijñāna-akalatām... iti)"||415||
शाम्भव उपाय इति शाम्भवोपायशब्दस्यार्थः। शाम्भवोपायेऽर्थो मोक्षः। शाम्भवोपाय इच्छोपायाख्योऽप्यस्येच्छाशक्तिमूलत्वात्। अत्रैकदेशेऽपि बन्धश्चित्तस्य नास्ति। एवं शाम्भवोपायोऽत्यन्तं निराधारः। शाम्भवोपायश्चित्तप्रलयनामकोऽपि। किमर्थम्। यत उपायेऽस्मिंश्चित्तं निर्विकल्पतां गतम्। आणवमलं तीर्त्वा महायोगी सद्विद्यातत्त्वं प्रविशति ततश्चेश्वरतत्त्वं सदाशिवतत्त्वं च शनैः शनैः। स पर्यन्ते शिवशक्तितत्त्वे प्रविशति मोक्षं च लभते। तत्सर्वं स्वभावतः परभैरवात्मगुरोरनुग्रहेण वर्ततेऽर्थात्प्रयत्नो कश्चिन्नास्ति। आणवशाक्तोपाययोः शिष्य उत्थितः शाम्भवोपाये तु शिष्योऽनुत्थितो गुरुरुत्थितश्च। मोक्षकाले महायोग्यवगच्छति यन्नरत्वं न भवति यच्च गुरुरेव भवति। एतत्सर्वं मया विस्तरेण वक्ष्यते पश्चादिति॥४१६॥
Śāmbhava upāya iti śāmbhavopāyaśabdasyārthaḥ| Śāmbhavopāye'rtho mokṣaḥ| Śāmbhavopāya icchopāyākhyo'pyasyecchāśaktimūlatvāt| Atraikadeśe'pi bandhaścittasya nāsti| Evaṁ śāmbhavopāyo'tyantaṁ nirādhāraḥ| Śāmbhavopāyaścittapralayanāmako'pi| Kimartham| Yata upāye'smiṁścittaṁ nirvikalpatāṁ gatam| Āṇavamalaṁ tīrtvā mahāyogī sadvidyātattvaṁ praviśati tataśceśvaratattvaṁ sadāśivatattvaṁ ca śanaiḥ śanaiḥ| Sa paryante śivaśaktitattve praviśati mokṣaṁ ca labhate| Tatsarvaṁ svabhāvataḥ parabhairavātmaguroranugraheṇa vartate'rthātprayatno kaścinnāsti| Āṇavaśāktopāyayoḥ śiṣya utthitaḥ śāmbhavopāye tu śiṣyo'nutthito gururutthitaśca| Mokṣakāle mahāyogyavagacchati yannaratvaṁ na bhavati yacca gurureva bhavati| Etatsarvaṁ mayā vistareṇa vakṣyate paścāditi||416||
"The meaning (arthaḥ) of the word 'Śāmbhavopāya' (śāmbhava-upāya-śabdasya) is 'means (upāyaḥ) pertaining to Śambhu --i.e. Śiva or Bhairava-- (śāmbhavaḥ... iti)'. The goal (arthaḥ) in Śāmbhavopāya (śāmbhava-upāye) (is) Liberation (mokṣaḥ). Śāmbhavopāya (śāmbhava-upāyaḥ) is also called Icchopāya (icchā-upāya-ākhyaḥ api) because it is based on Icchāśakti or Power of Will (asya icchā-śakti-mūlatvāt). Here (atra) there is no (na asti) mind's fixation (bandhaḥ cittasya) even (api) on one point (eka-deśe). Thus (evam), Śāmbhavopāya (śāmbhava-upāyaḥ) is totally without any support (atyantam nirādhāraḥ). Śāmbhavopāya (śāmbhava-upāyaḥ) is also called 'dissolution of the mind' (citta-pralaya-nāmakaḥ api). Why? (kimartham) Because (yatas) in this upāya (upāye asmin) the mind (cittam) becomes devoid of any vikalpa or thought (nis-vikalpatām gatam). After crossing over (tīrtvā) Āṇavamala (āṇava-malam), the Great Yogī (mahā-yogī) enters (praviśati) the Sadvidyā category (sadvidyā-tattvam) and (ca) then (tatas) into the Īśvara category (īśvara-tattvam) and (ca) into the Sadāśiva category (sadāśiva-tattvam), very gradually (śanaiḥ śanaiḥ). At the end (paryante), he (saḥ) enters (praviśati) into the Śiva and Śakti categories (śiva-śakti-tattve) and (ca) obtains (labhate) Liberation (mokṣam). All (sarvam) that (tad) takes place (vartate) spontaneously (svabhāvatas) by the Grace (anugraheṇa) of the Guru who is Parabhairava (para-bhairava-ātma-guroḥ), that is (arthāt), there is no (kaścid na asti) effort (prayatnaḥ). In Āṇavopāya and Śāktopāya (āṇava-śākta-upāyayoḥ), the disciple (śiṣyaḥ) is active (utthitaḥ), but (tu) in Śāmbhavopāya (śāmbhava-upāye), the disciple (śiṣyaḥ) is passive (anutthitaḥ) and (ca) the Guru (guruḥ) is active (utthitaḥ). At the time of Liberation (mokṣa-kāle), the Great Yogī (mahā-yogī) realizes (avagacchati) that (yad) individuality (naratvam) does not exist (na bhavati) and (ca) that (yad) the Guru (guruḥ) alone (eva) exists (bhavati). I will speak (mayā... vakṣyate) about all this (etad sarvam) in detail (vistareṇa) later (paścāt iti)"||416||
श्रीतन्त्रालोके ३.२१५-२१९ श्रीमदभिनवगुप्त उपायत्रयं व्याख्यानास्ते
तत्त्वरक्षाविधानेऽतो विसर्गत्रैधमुच्यते।
हृत्पद्मकोशमध्यस्थस्तयोः सङ्घट्ट इष्यते॥२१५॥
विसर्गोऽन्तः स च प्रोक्तश्चित्तविश्रान्तिलक्षणः।
द्वितीयः स विसर्गस्तु चित्तसम्बोधलक्षणः॥२१६॥
एकीभूतं विभात्यत्र जगदेतच्चराचरम्।
ग्राह्यग्राहकभेदो वै किञ्चिदत्रेष्यते यदा॥२१७॥
तदासौ सकलः प्रोक्तो निष्कलः शिवयोगतः।
ग्राह्यग्राहकविच्छित्तिसम्पूर्णग्रहणात्मकः॥२१८॥
तृतीयः स विसर्गस्तु चित्तप्रलयलक्षणः।
एकीभावात्मकः सूक्ष्मो विज्ञानात्मात्मनिर्वृतः॥२१९॥
इति। अधुनोन्नतोपदेशानिमान्व्याख्यास्यामीति॥४१७॥
Śrītantrāloke 3.215-219 śrīmadabhinavagupta upāyatrayaṁ vyākhyānāste
Tattvarakṣāvidhāne'to visargatraidhamucyate|
Hṛtpadmakośamadhyasthastayoḥ saṅghaṭṭa iṣyate||215||
Visargo'ntaḥ sa ca proktaścittaviśrāntilakṣaṇaḥ|
Dvitīyaḥ sa visargastu cittasambodhalakṣaṇaḥ||216||
Ekībhūtaṁ vibhātyatra jagadetaccarācaram|
Grāhyagrāhakabhedo vai kiñcidatreṣyate yadā||217||
Tadāsau sakalaḥ prokto niṣkalaḥ śivayogataḥ|
Grāhyagrāhakavicchittisampūrṇagrahaṇātmakaḥ||218||
Tṛtīyaḥ sa visargastu cittapralayalakṣaṇaḥ|
Ekībhāvātmakaḥ sūkṣmo vijñānātmātmanirvṛtaḥ||219||
iti| Adhunonnatopadeśānimānvyākhyāsyāmīti||417||
"In venerable Tantrāloka 3.215-219 (śrī-tantrāloke 3.215-219), illustrious Abhinavagupta (śrīmat-abhinavaguptaḥ) keeps explaining (vyākhyān āste) the three upāya-s (upāya-trayam):
«Consequently (atas), the triple emission (visarga-traidham) is described (ucyate) in Tattvarakṣāvidhāna (tattvarakṣāvidhāne): 'The union (saṅghaṭṭaḥ) of the two (tayoḥ) is maintained (iṣyate) to reside in the middle of the calyx of the heart lotus (hṛt-padma-kośa-madhya-sthaḥ).
This (union) (saḥ ca) characterized by a repose of the mind (citta-viśrānti-lakṣaṇaḥ) is called (proktaḥ) the last (antaḥ) emission (visargaḥ) --viz. the āṇava emission--.
Anyway (tu), the second emission (dvitīyaḥ saḥ visargaḥ) is characterized by the enlightenment of the mind (citta-sambodha-lakṣaṇaḥ) --viz. śākta emission--. This (etad) universe (jagat) composed of animate and inanimate (cara-acaram) shines (vibhāti) unified (ekī-bhūtam) here --in the second emission-- (atra).
(The second emission is divided into two subtypes:) When (yadā) here --in the second emission-- (atra) it is maintained (iṣyate) that (there is) indeed (vai) some (kiñcid) differentiation in the form of knowable and knower (grāhya-grāhaka-bhedaḥ), then (tadā) that (subtype) (asau) is said to be (proktaḥ) sakala --endowed with parts-- (sakalaḥ), (but, if the process of emission occurs) through the union with Śiva (śiva-yogataḥ), (then it is said to be) niṣkala --without parts-- (niṣkalaḥ).
The third emission (tṛtīyaḥ saḥ visargaḥ tu), consisting of a full apprehension due to the cessation of knowable and knower (grāhya-grāhaka-vicchitti-sampūrṇa-grahaṇa-ātmakaḥ), is characterized by the dissolution of the mind (citta-pralaya-lakṣaṇaḥ). It is unification (ekī-bhāva-ātmakaḥ) (where) the subtle (sūkṣmaḥ) knowledge (vijñāna-ātmā) is extinguished in the Self (ātma-nirvṛtaḥ... iti)'||215-219||»
Now (adhunā) I will explain (vyākhyāsyāmi) these (imān) elevated teachings (unnata-upadeśān... iti)"||417||
इह हृत्पद्मकोशमध्ये शिवशक्त्योः सङ्घट्टस्य वर्णनमस्ति। सङ्घट्टोऽयं विसर्गत्रयरूपेण प्रभवति - (१) अन्तिमविसर्गश्चित्तविश्रान्तिनामकः। आणवोपायोऽयं प्रोक्तः - (२) द्वितीयविसर्गश्चित्तसम्बोधनामकः। शाक्तोपायोऽयं प्रोक्तः। सम्पन्न उपायेऽस्मिञ्जगदेतच्चराचरमेकीभूतमिह विभाति। सकलशाक्तोपायश्च निष्कलशाक्तोपायश्च स्तः। ग्राहको यदि ग्राह्याद्व्यतिरिक्तोऽसौ सकलशाक्तोपायः प्रोक्तः। शिवयोगतो यदि तु ग्राहको न ग्राह्याद्व्यतिरिक्तोऽर्थाद्यदि तयोर्मध्य एकतास्त्यसौ निष्कलशाक्तोपायः प्रोक्तः - (३) तृतीयविसर्गश्चित्तप्रलयनामकः। शाम्भवोपायोऽयं प्रोक्तः। शाम्भवोपाये महायोगी स्वस्वरूपं सम्पूर्णं गृह्णाति। कस्मात्। ग्राह्यग्राहकविच्छित्तेरेव। उपायेऽस्मिनेकीभावादात्मनि सूक्ष्मविज्ञानस्य निर्वृतिरपि। इदानीं सर्वं सुस्पष्टमेवेति॥४१८॥
Iha hṛtpadmakośamadhye śivaśaktyoḥ saṅghaṭṭasya varṇanamasti| Saṅghaṭṭo'yaṁ visargatrayarūpeṇa prabhavati - (1) Antimavisargaścittaviśrāntināmakaḥ| Āṇavopāyo'yaṁ proktaḥ - (2) Dvitīyavisargaścittasambodhanāmakaḥ| Śāktopāyo'yaṁ proktaḥ| Sampanna upāye'smiñjagadetaccarācaramekībhūtamiha vibhāti| Sakalaśāktopāyaśca niṣkalaśāktopāyaśca staḥ| Grāhako yadi grāhyādvyatirikto'sau sakalaśāktopāyaḥ proktaḥ| Śivayogato yadi tu grāhako na grāhyādvyatirikto'rthādyadi tayormadhya ekatāstyasau niṣkalaśāktopāyaḥ proktaḥ - (3) Tṛtīyavisargaścittapralayanāmakaḥ| Śāmbhavopāyo'yaṁ proktaḥ| Śāmbhavopāye mahāyogī svasvarūpaṁ sampūrṇaṁ gṛhṇāti| Kasmāt| Grāhyagrāhakavicchittereva| Upāye'sminekībhāvādātmani sūkṣmavijñānasya nirvṛtirapi| Idānīṁ sarvaṁ suspaṣṭameveti||418||
"Here (iha) there is (asti) a description (varṇanam) of the union (saṅghaṭṭasya) of Śiva and Śakti (śiva-śaktyoḥ) in the middle of the calyx of the heart lotus (hṛd-padma-kośa-madhye). This (ayam) union (saṅghaṭṭaḥ) appears (prabhavati) in the form of a triad of emissions (visarga-traya-rūpeṇa): (1) The last emission (1 antima-visargaḥ) is called 'a repose of the mind' (citta-viśrānti-nāmakaḥ). This (ayam) is said to be (proktaḥ) Āṇavopāya (āṇava-upāyaḥ). (2) The second emission (2 dvitīya-visargaḥ) is called 'enlightenment of the mind' (citta-sambodha-nāmakaḥ). This (ayam) is said to be (proktaḥ) Śāktopāya (śākta-upāyaḥ). When this upāya is accomplished (sampanne upāye asmin), this (etad) universe (jagat) composed of animate and inanimate (cara-acaram) shines (vibhāti) here (iha) unified (ekī-bhūtam). There are (staḥ) Sakalaśāktopāya --Śāktopāya with parts-- (sakala-śākta-upāyaḥ) and (ca... ca) Niṣkalaśāktopāya --Śāktopāya without parts-- (niṣkala-śākta-upāyaḥ). If (yadi) the knower (grāhakaḥ) (is) different (vyatiriktaḥ) from the knowable (grāhyāt), that (subtype) (asau) is said to be (proktaḥ) Sakalaśāktopāya (sakala-śākta-upāyaḥ). But (tu) if (yadi), through the union with Śiva (śiva-yogataḥ), the knower (grāhakaḥ) is not different (na... vyatiriktaḥ) from the knowable (grāhyāt), that is to say (arthāt), if (yadi) there is (asti) unity (ekatā) between the two (tayoḥ madhye), that (subtype) (asau) is said to be (proktaḥ) Niṣkalaśāktopāya (niṣkala-śākta-upāyaḥ). (3) The third emission (3 tṛtīya-visargaḥ) is called 'dissolution of the mind' (citta-pralaya-nāmakaḥ). This (ayam) is said to be (proktaḥ) Śāmbhavopāya (śāmbhava-upāyaḥ). In Śāmbhavopāya (śāmbhava-upāye), the Great Yogī (mahā-yogī) fully (sampūrṇam) apprehends (gṛhṇāti) his own essential nature (sva-svarūpam). On what account? (kasmāt) Due to the cessation of knowable and knower (grāhya-grāhaka-vicchitteḥ eva)! In this upāya (upāye asmin), due to the unification (ekī-bhāvāt), (there is) even (api) extinction (nirvṛtiḥ) of the subtle knowledge (sūkṣma-vijñānasya) in the Self (ātmani). Now (idānīm) everything (sarvam) is very clear (suspaṣṭam eva iti)"||418||
श्रीतन्त्रालोके ३.२७१-२७३ अभिनवगुप्तपादा आह
भूयोभूयः समावेशं निर्विकल्पमिमं श्रितः।
अभ्येति भैरवीभावं जीवन्मुक्त्यपराभिधम्॥२७१॥
इत एव प्रभृत्येषा जीवन्मुक्तिर्विचार्यते।
यत्र सूत्रणयापीयमुपायोपेयकल्पना॥२७२॥
प्राक्तने त्वाह्निके काचिद्भेदस्य कलनापि नो।
तेनानुपाये तस्मिन्को मुच्यते वा कथं कुतः॥२७३॥
इति। इदानीं यच्छ्रीमदभिनवगुप्तेनोपदिष्टमेतत्सर्वं व्याख्यास्यामीति॥४१९॥
Śrītantrāloke 3.271-273 abhinavaguptapādā āha
Bhūyobhūyaḥ samāveśaṁ nirvikalpamimaṁ śritaḥ|
Abhyeti bhairavībhāvaṁ jīvanmuktyaparābhidham||271||
Ita eva prabhṛtyeṣā jīvanmuktirvicāryate|
Yatra sūtraṇayāpīyamupāyopeyakalpanā||272||
Prāktane tvāhnike kācidbhedasya kalanāpi no|
Tenānupāye tasminko mucyate vā kathaṁ kutaḥ||273||
iti| Idānīṁ yacchrīmadabhinavaguptenopadiṣṭametatsarvaṁ vyākhyāsyāmīti||419||
"In venerable Tantrāloka 3.271.273 (śrī-tantrāloke 3.271-273), eminent Abhinavagupta (abhinavagupta-pādāḥ) said (āha):
«The one who achieves (śritaḥ) this (imam) absorption (samāveśam) devoid of vikalpa-s (nirvikalpam) over and over again (bhūyas-bhūyas), attains (abhyeti) the State of Bhairava (bhairavī-bhāvam) whose other name is Liberation while living (jīvat-mukti-apara-abhidham)||271||
This (eṣā) Liberation while living (jīvat-muktiḥ) is considered (as relevant) (vicāryate) beginning (prabhṛti) from right here --from this stage-- (itas eva), where (yatra), though (api) (just) sketched (sūtraṇayā), (exists) this (iyam) distinction between means and meant --i.e. goal-- (upāya-upeya-kalpanā).
In the previous chapter (prāktane tu āhnike) there is not (kācid... na) even (api) a trace --lit. inciting-- (kalanā) of duality (bhedasya), because --lit. therefore-- (tena) in Anupāya (anupāye tasmin), who (kaḥ) is liberated (mucyate)?, or (vā) how (katham)?, (and) from whom (kutas... iti)?||273||»
Now (idānīm) I will explain (vyākhyāsyāmi) all (sarvam) this (etad) which (yad) has been taught (upadiṣṭam) by illustrious Abhinavagupta (śrīmat-abhinavaguptena... iti)"||419||
उन्नतशिष्यः प्रतिदिनं निर्विकल्पत्वमनुभवति कालात्कस्माच्चित्पश्चाच्च परभैरवावस्थालाभलक्षणां जीवन्मुक्तिं प्राप्नोति। श्रीमदभिनवगुप्त आह यच्छाम्भवोपायात्प्रभृति जीवन्मुक्तिः प्रस्तावसदृशा विचार्यते। किमिति। यतोऽत्रोपायोपेयकल्पनाप्यस्ति। मोक्षात्पश्चात्त्वनुपाये मोक्षोऽप्रासङ्गिको भवति। मुक्तयोग्युपायगुर्वादिभिरसम्बद्धः। किमर्थम्। सर्वस्यैकत्वात्। श्रीतन्त्रालोके द्वितीयाह्निके गतोपायाख्येऽनुपायः श्रीमदभिनवगुप्तेनाशेषेण व्याख्यातः। अनेन हेतुना प्राक्तने त्वाह्निक इत्यभिनवगुप्तपादैरुदाहृतम्। यथा मया पूर्वमुक्तं शाम्भवोपायः सर्वतो मया वक्ष्यते पश्चादिति॥४२०॥
Unnataśiṣyaḥ pratidinaṁ nirvikalpatvamanubhavati kālātkasmāccitpaścācca parabhairavāvasthālābhalakṣaṇāṁ jīvanmuktiṁ prāpnoti| Śrīmadabhinavagupta āha yacchāmbhavopāyātprabhṛti jīvanmuktiḥ prastāvasadṛśā vicāryate| Kimiti| Yato'tropāyopeyakalpanāpyasti| Mokṣātpaścāttvanupāye mokṣo'prāsaṅgiko bhavati| Muktayogyupāyagurvādibhirasambaddhaḥ| Kimartham| Sarvasyaikatvāt| Śrītantrāloke dvitīyāhnike gatopāyākhye'nupāyaḥ śrīmadabhinavaguptenāśeṣeṇa vyākhyātaḥ| Anena hetunā prāktane tvāhnika ityabhinavaguptapādairudāhṛtam| Yathā mayā pūrvamuktaṁ śāmbhavopāyaḥ sarvato mayā vakṣyate paścāditi||420||
"The elevated disciple (unnata-śiṣyaḥ) experiences (anubhavati) every day (prati-dinam) a state devoid of vikalpa-s or thoughts (nis-vikalpatvam) and (ca) after some time (kālāt kasmāccid paścāt) he obtains (prāpnoti) Liberation while living (jīvat-muktim) characterized by the attainment of the State of Parabhairava (para-bhairava-avasthā-lābha-lakṣaṇām). Venerable Abhinavagupta (śrīmat-abhinavaguptaḥ) said (āha) that (yad), beginning (prabhṛti) from Śāmbhavopāya (śāmbhava-upāyāt), Liberation while living (jīvat-muktiḥ) is considered (vicāryate) as relevant (prastāvasadṛśā). Why? (kimiti) Because (yatas) here (atra) there is (asti) still (api) a distinction between means and meant --i.e. goal-- (upāya-upeya-kalpanā). But (tu) after (paścāt) Liberation (mokṣāt), in Anupāya (an-upāye), Liberation (mokṣaḥ) becomes (bhavati) irrelevant (aprāsaṅgikaḥ). The liberated Yogī (mukta-yogī) is not interested (asambaddhaḥ) in upāya-s, Guru-s, etc. (upāya-guru-ādibhiḥ). Why? (kimartham) Because all is one (sarvasya ekatvāt). In venerable Tantrāloka (śrī-tantrāloke), in the second chapter (dvitīya-āhnike) called 'Devoid of means' (gata-upāya-ākhye), Anupāya (anupāyaḥ) is totally explained (aśeṣeṇa vyākhyātaḥ) by illustrious Abhinavagupta (śrīmat-abhinavaguptena). Because of that (anena hetunā), eminent Abhinavagupta said (abhinavagupta-pādaiḥ udāhṛtam): 'In the previous chapter (prāktane tu āhnike iti)'. As (yathā) I said before (mayā pūrvam uktam), Śāmbhavopāya (śāmbhava-upāyaḥ) will be completely described (sarvatas... vakṣyate) by me (mayā) later (paścāt iti)"||420||
More about Liberation
त्रिके चिदानन्दाढ्यैव च मुक्तिः सदिति महेश्वरसारत्वात्।
यथान्यविशेषमपि नोच्येत पृथगेतदुपदेशः स्मर्येत हि॥२४॥
मोक्षानन्तरमर्थानि महायोगीक्षते यथेमान्येव च।
परमार्थतो भवन्ति हि न तु पूर्ववत्कुसृत्यां निर्दयबन्धे॥२५॥
इति त्रिकमुख्यमतेषु चतुर्विंशश्लोकात्पञ्चविंशश्लोकपर्यन्तं श्लोकद्वयमेतदिति॥४२१॥
Trike cidānandāḍhyaiva ca muktiḥ saditi maheśvarasāratvāt|
Yathānyaviśeṣamapi nocyeta pṛthagetadupadeśaḥ smaryeta hi||24||
Mokṣānantaramarthāni mahāyogīkṣate yathemānyeva ca|
Paramārthato bhavanti hi na tu pūrvavatkusṛtyāṁ nirdayabandhe||25||
iti trikamukhyamateṣu caturviṁśaślokātpañcaviṁśaślokaparyantaṁ ślokadvayametaditi||421||
"This (etad) (is) a couple of stanzas (śloka-dvayam) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu), from the twenty-fourth stanza (caturviṁśa-ślokāt) up to the twenty-fifth stanza (pañcaviṁśa-śloka-paryantam):
«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... iti... iti)||25||»"||421||
त्रिकमुख्यमतेष्वन्तिमं मतद्वयम्। मोक्षकाले त्रिकानुसारेण त्वं चिदानन्दात्मकपरभैरवोऽहमिति निःशेषेण गृह्णासि। वेदान्ते सच्चिदानन्द इत्यात्माभिधीयते। त्रिके तु चिदानन्द इत्यात्माभिधीयते सतः परभैरवसारत्वान्न तु तस्य गुणोऽन्यः। मुक्त्यनन्तरं परमार्थं महायोगीक्षते यथा स परमार्थतोऽस्ति न तु पूर्ववत्संसारेऽर्थाद्यथा प्रतिबिम्बम्। महायोग्ययमवगच्छति यत्सर्वं परभैरवरूपम्। एतत्तस्यावस्थेति॥४२२॥
Trikamukhyamateṣvantimaṁ matadvayam| Mokṣakāle trikānusāreṇa tvaṁ cidānandātmakaparabhairavo'hamiti niḥśeṣeṇa gṛhṇāsi| Vedānte saccidānanda ityātmābhidhīyate| Trike tu cidānanda ityātmābhidhīyate sataḥ parabhairavasāratvānna tu tasya guṇo'nyaḥ| Muktyanantaraṁ paramārthaṁ mahāyogīkṣate yathā sa paramārthato'sti na tu pūrvavatsaṁsāre'rthādyathā pratibimbam| Mahāyogyayamavagacchati yatsarvaṁ parabhairavarūpam| Etattasyāvastheti||422||
"The last (antimam) two Tenets (mata-dvayam) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu). At the time of Liberation (mokṣa-kāle), according to Trika (trika-anusāreṇa), you (tvam) fully (niḥśeṣeṇa) apprehend (gṛhṇāsi): 'I (aham) (am) Parabhairava, who is Consciousness and Bliss (cit-ānanda-ātmaka-para-bhairavaḥ aham iti)'. In Vedānta (vedānte), the Self (ātmā) is called (abhidhīyate) 'Existence-Consciousness-Bliss (sat-cit-ānandaḥ iti)'. But (tu) in Trika (trike), the Self (ātmā) is called (abhidhīyate) 'Consciousness-Bliss (cit-ānandaḥ iti)' since Existence is the Essence of Parabhairava (sataḥ para-bhairava-sāratvāt) and not (na tu) another (anyaḥ) attribute (guṇaḥ) of His (tasya). Immediately after Liberation (mukti-anantaram), the Great Yogī (mahā-yogī) perceives (īkṣate) the Highest Reality (parama-artham) as (yathā) It (saḥ) really (paramārthatas) is (asti), and not (na tu) as before (pūrva-vat) in Saṁsāra --viz. in Transmigration full of suffering-- (saṁsāre), that is to say (arthāt), as (yathā) a reflection (pratibimbam). This (ayam) Great Yogī (mahā-yogī) realizes (avagacchati) that (yad) all (sarvam) is Parabhairava (para-bhairava-rūpam). This (etad) (is) his --of the Great Yogī-- (tasya) State (avasthā iti)"||422||
श्रीतन्त्रालोके ४.२९-३६ यन्मोक्षो नास्त्यसद्गुरोश्च कथं साधकः पलायते तच्छ्रीमदभिनवगुप्तो व्याख्याति
मोक्षोऽपि वैष्णवादेर्यः स्वसङ्कल्पेन भावितः।
परप्रकृतिसायुज्यं यद्वाप्यानन्दरूपता॥२९॥
विशुद्धचित्तमात्रं वा दीपवत्सन्ततिक्षयः।
स सवेद्यापवेद्यात्मप्रलयाकलतामयः॥३०॥
तं प्राप्यापि चिरं कालं तद्भोगाभोगभुक्ततः।
तत्तत्त्वप्रलयान्ते तु तदूर्ध्वां सृष्टिमागतः॥३१॥
मन्त्रत्वमेति सम्बोधादनन्तेशेन कल्पितात्।
एतच्चाग्रे तनिष्याम इत्यास्तां तावदत्र तत्॥३२॥
तेनाज्ञजनताकॢप्तप्रवादैर्यो विडम्बितः।
असद्गुरौ रूढचित्स मायापाशेन रञ्जितः॥३३॥
सोऽपि सत्तर्कयोगेन नीयते सद्गुरुं प्रति।
सत्तर्कः शुद्धविद्यैव सा चेच्छा परमेशितुः॥३४॥
श्रीपूर्वशास्त्रे तेनोक्तं स यियासुः शिवेच्छया।
भुक्तिमुक्तिप्रसिद्ध्यर्थं नीयते सद्गुरुं प्रति॥३५॥
शक्तिपातस्तु तत्रैष क्रमिकः सम्प्रवर्तते।
स्थित्वा योऽसद्गुरौ शास्त्रान्तरे वा सत्पथं श्रितः॥३६॥
इत्यधुनैतत्सर्वं व्याख्यास्यामीति॥४२३॥
Śrītantrāloke 4.29-36 yanmokṣo nāstyasadgurośca kathaṁ sādhakaḥ palāyate tacchrīmadabhinavagupto vyākhyāti
Mokṣo'pi vaiṣṇavāderyaḥ svasaṅkalpena bhāvitaḥ|
Paraprakṛtisāyujyaṁ yadvāpyānandarūpatā||29||
Viśuddhacittamātraṁ vā dīpavatsantatikṣayaḥ|
Sa savedyāpavedyātmapralayākalatāmayaḥ||30||
Taṁ prāpyāpi ciraṁ kālaṁ tadbhogābhogabhuktataḥ|
Tattattvapralayānte tu tadūrdhvāṁ sṛṣṭimāgataḥ||31||
Mantratvameti sambodhādananteśena kalpitāt|
Etaccāgre taniṣyāma ityāstāṁ tāvadatra tat||32||
Tenājñajanatākḷptapravādairyo viḍambitaḥ|
Asadgurau rūḍhacitsa māyāpāśena rañjitaḥ||33||
So'pi sattarkayogena nīyate sadguruṁ prati|
Sattarkaḥ śuddhavidyaiva sā cecchā parameśituḥ||34||
Śrīpūrvaśāstre tenoktaṁ sa yiyāsuḥ śivecchayā|
Bhuktimuktiprasiddhyarthaṁ nīyate sadguruṁ prati||35||
Śaktipātastu tatraiṣa kramikaḥ sampravartate|
Sthitvā yo'sadgurau śāstrāntare vā satpathaṁ śritaḥ||36||
ityadhunaitatsarvaṁ vyākhyāsyāmīti||423||
"In venerable Tantrāloka 4.29-36 (śrī-tantrāloke 4.29-36), illustrious Abhinavagupta (śrīmat-abhinavaguptaḥ) explains (vyākhyāti) what (yad... tad) Liberation (mokṣaḥ) is not (na asti) and (ca) how (katham) a spiritual aspirant (sādhakaḥ) escapes (palāyate) from a false guru (asat-guroḥ):
«Even (api) Liberation (mokṣaḥ) which (yaḥ) is imagined/conceived (bhāvitaḥ) by the very notions (sva-saṅkalpena) of vaiṣṇava-s, etc. (vaiṣṇava-ādeḥ), (whether it is) either (yadvā api) the intimate union with the higher Prakṛti (para-prakṛti-sāyujyam) (or) the state which is formed of bliss (ānanda-rūpatā), or (vā) merely a completely pure mind (viśuddha-citta-mātram), (or) the extinction, like a lamp, of the continuous series of types of existence (dīpa-vat santati-kṣayaḥ), (all) this (saḥ) is the state of Savedyapralayākala or Apavedyapralayākala --the state of the experient of deep sleep with and without a link regarding the knowable-- (savedya-apavedya-ātma-pralaya-akalatā-mayaḥ)||29-30||
The one who partakes of the enjoyment or absence of it --of enjoyment-- derived from that --from that delusion associated with the state of Pralayākala-- (tad-bhoga-abhoga-bhuk), even (api) after having obtained (prāpya) that --Liberation as proposed by vaiṣṇava-s, etc.-- (tam) a long time ago (ciram kālam), subsequently (tatas), upon the dissolution of that category --of Māyā-- (tad-tattva-pralaya-ante), arrives (tu... āgataḥ) in a manifestation (sṛṣṭim) superior to that --to the manifestation at the level of Māyā, where the Pralayākala-s live-- (tad-ūrdhvām) (and,) due to an awakening performed (sambodhāt... kalpitāt) by Ananteśvara (ananteśena), becomes (eti) a Mantra (mantratvam).
But (ca) I will expand (taniṣyāmaḥ) on this (etad) further on (agre). Thus (iti), here (atra) that (tad) must cease (āstām) indeed (tāvat)||31-32||
For that reason (tena), (there is) the one (saḥ) who (yaḥ) is cheated (viḍambitaḥ) by the discourses --e.g. about the discernment between Puruṣa and Prakṛti-- invented by a community of ignorant --e.g. Kapilamuni, the creator of Sāṅkhya-- (ajña-janatā-kḷpta-pravādaiḥ), (and who,) colored --i.e. influenced-- (rañjitaḥ) by the noose of Māyā (māyā-pāśena), puts his trust (rūḍha-cit) in a false guru (asat-gurau)||33||
(But) even (api) that person (saḥ) is led (nīyate) toward a true Guru (sat-gurum prati) by means of 'good reasoning' (sat-tarka-yogena). Good reasoning (sat-tarkaḥ) (is) only (eva) Śuddhavidyā --Pure Knowledge, not the category 5-- (śuddha-vidyā), and (ca) She --Śuddhavidyā-- (sā) (is) the Will (icchā) of the Supreme Lord (parama-īśituḥ)||34||
That is why (tena) it is said (uktam) in venerable Mālinīvijayottaratantra (śrī-pūrva-śāstre): 'The one who desires to attain (Bhukti and Mukti --worldly enjoyment and spiritual Liberation--) (saḥ yiyāsuḥ), (then,) by the Will of Śiva (śiva-icchayā), he is led (nīyate) toward a true Guru (sat-gurum prati) in order to get worldly enjoyment and spiritual Liberation (bhukti-mukti-prasiddhi-artham)'||35||
However (tu), this (eṣaḥ) descent of Power --Grace bestowal-- (śakti-pātaḥ) takes place (sampravartate) there (tatra) successively --gradually-- (kramikaḥ), (so that) he who (yaḥ) served and obeyed --lit. serving, obeying-- (sthitvā) a false guru (asat-gurau) or (vā) another scripture (śāstra-antare) (can) take (śritaḥ) the right path --i.e. the path of Śiva-- (sat-patham... iti)||36||»
Now (adhunā) I will explain (vyākhyāsyāmi) all (sarvam) this (etad... iti)"||423||
तथाहि परप्रकृतिसायुज्यं यद्वाप्यानन्दरूपता वा विशुद्धचित्तमात्रं वा दीपवत्सन्ततिक्षयो वेति वैष्णवादेर्मोक्षसङ्कल्पाः सुषुप्तेः परं न गच्छन्ति। सङ्क्षेपेण तत्सर्वं न वास्तविकमोक्षोऽपि तु शङ्करो रामानुजो मध्व इत्यादीनामज्ञानां कॢप्तयः। सौषुप्तदशाप्रमाता प्रलयाकलो द्विविधस्तद्यथा सवेद्यश्चापवेद्यश्च। सुषुप्तौ यस्मात्सवेद्यप्रलयाकलो वेद्यसम्बन्धयुतस्तस्माद्यथा शान्त्यास्वपमिति तस्याभियोगः। सुषुप्तौ यस्मादपवेद्यप्रलयाकलो वेद्यसम्बन्धरहितस्तस्माद्यथा न स्वप्नं कञ्चिद्दृष्टवानहमिति तस्याभियोगः। अत एव वैष्णवैरद्वैतिभिः साङ्ख्यैरादिभिर्निर्दिष्टा नानामोक्षभेदाः कल्पनामात्राः। वास्तविकमोक्षो महेश्वरस्वातन्त्र्यप्राप्तिः। फलतस्ते सर्वे वेदान्तसान्ख्याद्यनुसारेण मुक्ताः सौषुप्ते मायाशून्यतायामेव निवसन्ति। विश्वप्रलये मायातत्त्वे प्रलीने ते सर्वे मुक्ताः स्वासन्मुक्तिस्थितेर्भ्रश्यन्ति। ततो नवसृष्टौ सति ते सर्वे पुनः सृष्टाः। ततस्तैः सर्वैरादितः पुनर्वास्तविकमुक्तियात्रारब्धा। अनृतमुक्तानां तेषां मध्ये परन्तु सौभाग्यवन्तः केचिन्मायाप्रलये श्रीसद्विद्यतत्त्वेशेन श्रीमदनन्तेश्वरेणोर्ध्वतत्त्वं प्रत्युच्छ्रिताः। एवं ते वास्तविकमोक्षारम्भरूपं मन्त्रत्वं गताः। कोऽपि यद्यप्यसद्गुरूणां वाधरशास्त्रान्तरस्य वामिषतां यातस्तथापि स परभैरवेच्छात्मकशुद्धविद्यारूपसत्तर्कयोगेन शनैः शनैः सत्पथं -महेश्वरपथं- श्रयितुं शक्नोति। एष तेजोमयपरभैरवः सर्वदा स्तूयतामिति॥४२४॥
Tathāhi paraprakṛtisāyujyaṁ yadvāpyānandarūpatā vā viśuddhacittamātraṁ vā dīpavatsantatikṣayo veti vaiṣṇavādermokṣasaṅkalpāḥ suṣupteḥ paraṁ na gacchanti| Saṅkṣepeṇa tatsarvaṁ na vāstavikamokṣo'pi tu śaṅkaro rāmānujo madhva ityādīnāmajñānāṁ kḷptayaḥ| Sauṣuptadaśāpramātā pralayākalo dvividhastadyathā savedyaścāpavedyaśca| Suṣuptau yasmātsavedyapralayākalo vedyasambandhayutastasmādyathā śāntyāsvapamiti tasyābhiyogaḥ| Suṣuptau yasmādapavedyapralayākalo vedyasambandharahitastasmādyathā na svapnaṁ kañciddṛṣṭavānahamiti tasyābhiyogaḥ| Ata eva vaiṣṇavairadvaitibhiḥ sāṅkhyairādibhirnirdiṣṭā nānāmokṣabhedāḥ kalpanāmātrāḥ| Vāstavikamokṣo maheśvarasvātantryaprāptiḥ| Phalataste sarve vedāntasānkhyādyanusāreṇa muktāḥ sauṣupte māyāśūnyatāyāmeva nivasanti| Viśvapralaye māyātattve pralīne te sarve muktāḥ svāsanmuktisthiterbhraśyanti| Tato navasṛṣṭau sati te sarve punaḥ sṛṣṭāḥ| Tatastaiḥ sarvairāditaḥ punarvāstavikamuktiyātrārabdhā| Anṛtamuktānāṁ teṣāṁ madhye parantu saubhāgyavantaḥ kecinmāyāpralaye śrīsadvidyatattveśena śrīmadananteśvareṇordhvatattvaṁ pratyucchritāḥ| Evaṁ te vāstavikamokṣārambharūpaṁ mantratvaṁ gatāḥ| Ko'pi yadyapyasadgurūṇāṁ vādharaśāstrāntarasya vāmiṣatāṁ yātastathāpi sa parabhairavecchātmakaśuddhavidyārūpasattarkayogena śanaiḥ śanaiḥ satpathaṁ -maheśvarapathaṁ- śrayituṁ śaknoti| Eṣa tejomayaparabhairavaḥ sarvadā stūyatāmiti||424||
"Conceptions about Liberation (mokṣa-saṅkalpāḥ) on the part of vaiṣṇava-s, etc. --i.e. on the part of the followers of Viṣṇu, etc.-- (vaiṣṇava-ādeḥ) —(whether it is) either (yadvā api) the intimate union with the higher Prakṛti (para-prakṛti-sāyujyam) or (vā) the state which is formed of bliss (ānanda-rūpatā) or (vā) merely a completely pure mind (viśuddha-citta-mātram) or (vā) the extinction, like a lamp, of the continuous series of types of existence (dīpa-vat-santati-kṣayaḥ... iti)— do not go (na gacchanti) beyond deep sleep (suṣupteḥ param). All in all (saṅkṣepeṇa), all (sarvam) that (tad) is not (na) real Liberation (vāstavika-mokṣaḥ) but rather (api tu) inventions (kḷptayaḥ) of ignorant (ajñānām) such as Śaṅkara, Rāmānuja, Madhva, etc. (śaṅkaraḥ rāmānujaḥ madhvaḥ ityādīnām). The pralayākala (pralaya-akalaḥ), the knower of the state of deep sleep (sauṣupta-daśā-pramātā), is of two kinds (dvividhaḥ), namely (tadyathā), savedya (savedyaḥ) and (ca... ca) apavedya (apavedyaḥ). As (yasmāt) in deep sleep (suṣuptau) the Savedyapralayākala (savedya-pralaya-akalaḥ) has a link with the vedya or knowable (vedya-sambandha-yutaḥ), therefore (tasmāt) his (tasya) abhiyoga --i.e. his declaration after emerging from deep sleep-- (abhiyogaḥ) (is), for example (yathā): 'I slept (asvapam) placidly (śāntyā... iti)'. As (yasmāt) in deep sleep (suṣuptau) the Apavedyapralayākala (apavedya-pralaya-akalaḥ) has no link with the vedya or knowable (vedya-sambandha-rahitaḥ), therefore (tasmāt) his (tasya) abhiyoga (abhiyogaḥ) (is), for example (yathā): 'I dreamt about nothing (na svapnam kañcid dṛṣṭavān aham iti)'. On this account (atas eva), the multiple kinds of Liberation (nānā-mokṣa-bhedāḥ) postulated (nirdiṣṭāḥ) by the followers of Viṣṇu (vaiṣṇavaiḥ), by the followers of Advaitavedānta (advaitibhiḥ), by the followers of Sāṅkhya (sāṅkhyaiḥ), etc. (ādibhiḥ), are merely imagination (kalpanā-mātrāḥ). Real Liberation (vāstavika-mokṣaḥ) (is) the attainment of the Absolute Freedom of the Great Lord (mahā-īśvara-svātantrya-prāptiḥ). As a result (phalatas), all (sarve) those (te) liberated ones (muktāḥ) according to Vedānta, Sāṅkhya, etc. (vedānta-sānkhya-ādi-anusāreṇa) dwell (nivasanti) in deep sleep (sauṣupte), in the vacuity of Māyā (māyā-śūnyatāyām eva). During the dissolution of the universe (viśva-pralaye), when the Māyā category is dissolved (māyā-tattve pralīne), all (sarve) those (te) liberated ones (muktāḥ) lose (bhraśyanti) their the false state of Liberation (sva-asat-mukti-sthiteḥ). After that (tatas), when there is a new manifestation (nava-sṛṣṭau sati), all of them (te sarve) are manifested (sṛṣṭāḥ) again (punar). Afterward (tatas), the journey to real Liberation (vāstavika-mukti-yātrā) is started (ārabdhā) by all of them (taiḥ sarvaiḥ) again (punar), from the beginning (āditaḥ). Among those falsely liberated ones (anṛta-muktānām teṣām madhye), however (parantu), some (kecid) lucky ones (saubhāgyavantaḥ), upon the dissolution of Māyā (māyā-pralaye), are raised (ucchritāḥ) to a higher category (ūrdhva-tattvam prati) by venerable Ananteśvara (śrīmat-ananteśvareṇa) —by the venerable lord of the Sadvidyā category (śrī-sadvidya-tattva-īśena)—. Thus (evam), they (te) attain the state of Mantra (mantratvam gatāḥ), which is the starting point toward real Liberation (vāstavika-mokṣa-ārambha-rūpam). Although (yadi api) someone (kaḥ api) falls prey (āmiṣatām yātaḥ) to false guru-s (asat-gurūṇām) or (vā... vā) to another inferior scripture (adhara-śāstra-antarasya), even so (tathā api) he --i.e. that person who fell prey-- (saḥ), very gradually (śanaiḥ śanaiḥ), can (śaknoti) take (śrayitum) the right path (sat-patham) —the path of the Great Lord (mahā-īśvara-patham)— by means of sattarka --lit. good reasoning--, which is Śuddhavidyā --lit. pure Knowledge--, i.e. Parabhairava's Will (para-bhairava-icchā-ātmaka-śuddha-vidyā-rūpa-sat-tarka-yogena). May this Glorious Parabhairava be praised (eṣaḥ tejomaya-para-bhairavaḥ... stūyatām) always (sarvadā... iti)!"||424||
श्रीशिवसूत्रेष्वन्तिमसूत्र एतत्परभैरवेण निर्दिष्टम्
भूयः स्यात्प्रतिमीलनम्॥४५॥
इति। तस्य श्रीशिवसूत्रविमर्शिन्यामेतद्विश्रुतेन क्षेमराजेन व्याख्यातम्
चैतन्यात्मनः स्वरूपादुदितस्यास्य विश्वस्य भूयः पुनर्विगलितभेदसंस्कारात्मना बाहुल्येन च प्रतिमीलनम् चैतन्याभिमुख्येन निमीलनं पुनरपि चैतन्यात्मस्वस्वरूपोन्मीलनरूपं परयोगाभिनिविष्टस्य योगिनो भवति। तदुक्तं श्रीस्वच्छन्दे
उन्मनापरतो देवि तत्रात्मानं नियोजयेत्।
तस्मिन्युक्तस्ततो ह्यात्मा तन्मयश्च प्रजायते॥
इति। तथा च
उद्बोधितो यथा वह्निर्निर्मलोऽतीव भास्वरः।
न भूयः प्रविशेत्काष्ठं तथात्माध्वन उद्धृतः॥
मलकर्मकलाद्यैस्तु निर्मुक्तो विगतक्लमः।
तत्रस्थोऽपि न बध्येत यतोऽतीव सुनिर्मलः॥
इति। भूयः स्यादित्यभिदधतोऽयमाशयो यत् शिवत्वमस्य योगिनो नापूर्वमपि तु स्वभाव एव केवलं मायाशक्त्युत्थापितस्वविकल्पदौरात्म्याद्भासमानमपि तन्नायं प्रत्यवम्रष्टुं क्षम इत्यस्योक्तोपायप्रदर्शनक्रमेण तदेवाभिव्यज्यत इति शिवम्॥४५॥
इति। वाढं मदीया व्याख्याधुनेति॥४२५॥
Śrīśivasūtreṣvantimasūtra etatparabhairaveṇa nirdiṣṭam
Bhūyaḥ syātpratimīlanam||45||
iti| Tasya śrīśivasūtravimarśinyāmetadviśrutena kṣemarājena vyākhyātam
Caitanyātmanaḥ svarūpāduditasyāsya viśvasya bhūyaḥ punarvigalitabhedasaṁskārātmanā bāhulyena ca pratimīlanam caitanyābhimukhyena nimīlanaṁ punarapi caitanyātmasvasvarūponmīlanarūpaṁ parayogābhiniviṣṭasya yogino bhavati| Taduktaṁ śrīsvacchande
Unmanāparato devi tatrātmānaṁ niyojayet|
Tasminyuktastato hyātmā tanmayaśca prajāyate||
iti| Tathā ca
Udbodhito yathā vahnirnirmalo'tīva bhāsvaraḥ|
Na bhūyaḥ praviśetkāṣṭhaṁ tathātmādhvana uddhṛtaḥ||
Malakarmakalādyaistu nirmukto vigataklamaḥ|
Tatrastho'pi na badhyeta yato'tīva sunirmalaḥ||
iti| Bhūyaḥ syādityabhidadhato'yamāśayo yat śivatvamasya yogino nāpūrvamapi tu svabhāva eva kevalaṁ māyāśaktyutthāpitasvavikalpadaurātmyādbhāsamānamapi tannāyaṁ pratyavamraṣṭuṁ kṣama ityasyoktopāyapradarśanakrameṇa tadevābhivyajyata iti śivam||45||
iti| Vāḍhaṁ madīyā vyākhyādhuneti||425||
"In the last aphorism (antima-sūtre) of venerable Śivasūtra-s (śrī-śiva-sūtreṣu), Parabhairava indicated this (etad para-bhairaveṇa nirdiṣṭam):
«(Regarding the enlightened Yogī), there is (syāt) over and over again (bhūyas) the awareness of the Supreme Self both internally and externally (pratimīlanam... iti)||45||»
This (etad) was explained (vyākhyātam) by celebrated Kṣemarāja (viśrutena kṣemarājena) in his venerable Śivasūtravimarśinī (tasya śrī-śiva-sūtra-vimarśinyām):
«A pratimīlana (pratimīlanam) —completely (bāhulyena ca) free (vigalita) from (any) residual impression (saṁskāra-ātmanā) of duality (bheda)— takes place (bhavati) over and over again (bhūyas punar) in the case of the Yogī (yoginaḥ) who is immersed (abhiniviṣṭasya) in the Highest (para) Yoga (yoga). (A pratimīlana) of this (asya) universe (viśvasya) which has arisen (uditasya) from his own essential nature (sva-rūpāt) (or) Consciousness in Absolute Freedom (caitanya-ātmanaḥ). (This pratimīlana is, on one hand,) an inward absorption in the Supreme Self (nimīlanam) —when (the Yogī is) oriented (abhimukhyena) toward the (inner) Consciousness (caitanya)—, (and) on the other hand (punar api), a outward absorption in the (same) Supreme Self (unmīlana-rūpam), (where the Yogī experiences the entire universe as being) his own (sva) Essence (sva-rūpa) whose nature (ātma) is (the same) Caitanya or Consciousness (caitanya)|
That (tad) was described (uktam) in venerable Svacchandatantra (śrīsvacchande):
'¡Oh goddess (devi)!, Unmanā (unmanā) is beyond (Samanā) (paratas); one should join oneself (ātmānam niyojayet) to that --to Unmanā-- (tatra). Consequently (tatas hi), the self (ātmā) who is united (yuktaḥ) with that (tasmin), becomes (prajāyate) identical (mayaḥ ca) with that (tad... iti)'||
(See 4.332 in Svacchandatantra)
So also (tathā ca), (in the very Svacchandatantra, it has been said):
'As (yathā) a fire (vahniḥ) that has risen (udbodhitaḥ) pure (nirmalaḥ) (and) very (atīva) radiant (bhāsvaraḥ) (from a piece of wood) does not (na) enter (praviśet) the piece of wood (kāṣṭham) again (bhūyas), so (tathā), the Self (ātmā) who has arisen (uddhṛtaḥ) from Ṣaḍadhvā --the Six Courses-- (ādhvanaḥ), being liberated (nirmuktaḥ) from Āṇavamala, Kārmamala and Māyīyamala, etc. (mala-karma-kalā-ādyaiḥ tu), is a vigataklama or one whose fatigues have ceased (vigata-klamaḥ). Even though (api) he dwells (sthaḥ) there --in the world-- (tatra), is not (na) bound (by the pleasures of this world) (badhyeta) since (yatas) he is extremely immaculate (atīva sunirmalaḥ... iti)'||
(See 10.371-372 in Svacchandatantra)
(In saying) 'Bhūyaḥ syāt' or 'there is over and over again' (bhūyaḥ syāt iti) (in the aphorism), this (ayam) (is) the intention (āśayaḥ) of the One who declares it --i.e. Śiva, the author of Śivasūtra-s-- (abhidadhataḥ):
That (yad) the Śiva-hood --the state of Śiva-- (śivatvam) of this (asya) Yogī (yoginaḥ) is not (na) quite new (apūrvam) but rather (api tu) (his) own essential nature (sva-bhāvaḥ eva)! Only (kevalam) on account of the wickedness (daurātmyāt) of his (sva) thoughts (vikalpa) aroused (utthāpita) by māyāśakti --His power to produce duality-- (māyā-śakti), although (api) that --viz. the state of Śiva-- (tad) was manifest (bhāsamānam), he (ayam) was not (na) able (kṣamaḥ) to recognize (it) --to touch it-- (pratyavamraṣṭum). In this manner (iti), that (state of Śiva) (tad eva) has been (now) manifested (abhivyajyate) for him --for the enlightened Yogī-- (asya) by the series (of aphorisms) (krameṇa) showing and explaining (pradarśana) the means (upāya) which have been described (uktam). Let there be welfare (for all beings) (iti śivam... iti)!||45||»
Very well! (vāḍham), my (madīyā) explanation (vyākhyā) now (adhunā iti)"||425||
महायोगिनाभ्यन्तरात्मत्वेन परभैरवेऽनुभूत एष समाधिर्निमीलनमित्यभिधीयते। महायोगिना निखिलविश्वत्वेन बहिः परभैरवेऽनुभूत एष समाधिरुन्मीलनमित्यभिधीयते। महायोगिना बहिरन्तः परभैरवेऽनुभूत एष समाधिः प्रतिमीलनमित्यभिधीयते। परमयोगिनो महाप्राप्तिरियम्। परभैरवोऽन्तराभ्यन्तरात्मत्वेन दृश्यते बहिश्च प्रतापपूर्णेन विश्वत्वेन। तस्मादत्युत्कृष्टयोगिना सर्वकालं केवलं परभैरवोऽनुभूतः। समना प्रणवोच्चारणैकादशभूमिका। अ उ म् बिन्दुरर्धचन्द्रो निरोधिका नादो नादान्तः शक्तिर्व्यापिका चेति पूर्वभूमिका अन्याः। समनोन्मनायाः पुरतोऽस्ति। समनाभूमिकायां योगी यदि विश्वेऽनुरक्तो भवति तर्हि स सिद्धयो लभते। अपरञ्च तद्भूमिकायां योगी यदि विश्व उदासीनो भवति तदा स परभैरवरूपामुन्मनामधिरोहति। कोऽपि वर्णमन्त्रपदकलातत्त्वभुवनात्मकषडध्वन उद्धृतः मलकर्मकलाद्यैरर्थादाणवकार्ममायीयमलाद्यैर्निर्मुक्तो विगतक्लमोऽर्थतोऽत्यन्तं मुक्त एव। परभैरवत्वमिदं च किञ्चिन्नवीनं नास्त्यपि तु योगिनोऽस्य स्वरूपः। इति शिवमिति॥४२६॥
Mahāyoginābhyantarātmatvena parabhairave'nubhūta eṣa samādhirnimīlanamityabhidhīyate| Mahāyoginā nikhilaviśvatvena bahiḥ parabhairave'nubhūta eṣa samādhirunmīlanamityabhidhīyate| Mahāyoginā bahirantaḥ parabhairave'nubhūta eṣa samādhiḥ pratimīlanamityabhidhīyate| Paramayogino mahāprāptiriyam| Parabhairavo'ntarābhyantarātmatvena dṛśyate bahiśca pratāpapūrṇena viśvatvena| Tasmādatyutkṛṣṭayoginā sarvakālaṁ kevalaṁ parabhairavo'nubhūtaḥ| Samanā praṇavoccāraṇaikādaśabhūmikā| A u m bindurardhacandro nirodhikā nādo nādāntaḥ śaktirvyāpikā ceti pūrvabhūmikā anyāḥ| Samanonmanāyāḥ purato'sti| Samanābhūmikāyāṁ yogī yadi viśve'nurakto bhavati tarhi sa siddhayo labhate| Aparañca tadbhūmikāyāṁ yogī yadi viśva udāsīno bhavati tadā sa parabhairavarūpāmunmanāmadhirohati| Ko'pi varṇamantrapadakalātattvabhuvanātmakaṣaḍadhvana uddhṛtaḥ malakarmakalādyairarthādāṇavakārmamāyīyamalādyairnirmukto vigataklamo'rthato'tyantaṁ mukta eva| Parabhairavatvamidaṁ ca kiñcinnavīnaṁ nāstyapi tu yogino'sya svarūpaḥ| Iti śivamiti||426||
"When Parabhairava is experienced (para-bhairave anubhūte) by the Great Yogī (mahā-yoginā) as the inner Self (ābhyantara-ātmatvena), that (eṣaḥ) samādhi or trance (samādhiḥ) is called (abhidhīyate) 'Nimīlana' --with closed eyes-- (nimīlanam iti). When Parabhairava is experienced (para-bhairave anubhūte) by the Great Yogī (mahā-yoginā) outside (bahis) as the entire universe (nikhila-viśvatvena), that (eṣaḥ) samādhi or trance (samādhiḥ) is called (abhidhīyate) 'Unmīlana' --with open eyes-- (unmīlanam iti). When Parabhairava is experienced (para-bhairave anubhūte) by the Great Yogī (mahā-yoginā) inside (antar) (and) outside (bahis), that (eṣaḥ) samādhi or trance (samādhiḥ) is called (abhidhīyate) 'Pratimīlana' --with closed and open eyes, alternately-- (pratimīlanam iti). This (iyam) (is) the Great Attainment (mahā-prāptirḥ) of the Supreme Yogī (parama-yoginaḥ). Parabhairava (para-bhairavaḥ) appears (dṛśyate) inside (antar) as the inner Self (ābhyantara-ātmatvena) and (ca) outside (bahis) as the universe (viśvatvena) full of Glory and Splendor (pratāpa-pūrṇena). Therefore (tasmāt), only (kevalam) Parabhairava (para-bhairavaḥ) is experienced (anubhūtaḥ) all the time (sarva-kālam) by the Sublime Yogī (atyutkṛṣṭa-yoginā). Samanā (samanā) (is) the eleventh stage in the pronunciation of Praṇava --Om̐, in this context-- (praṇava-uccāraṇa-ekādaśa-bhūmikā). The other (anyāḥ) previous stages (pūrva-bhūmikā) (are): 'A, U, M, Bindu, Ardhacandra, Nirodhikā, Nāda, Nādānta, Śakti and Vyāpikā (a u m binduḥ ardhacandraḥ nirodhikā nādaḥ nādāntaḥ śaktiḥ vyāpikā ca). Samanā (samanā) is (asti) before (puratas) Unmanā (unmanāyāḥ). At the Samanā stage (samanā-bhūmikāyām), if (yadi) the Yogī (yogī) is (bhavati) interested (anuraktaḥ) in the universe (viśve), then (tarhi) he (saḥ) obtains (labhate) supernatural powers (siddhayaḥ). Moreover (aparañca), if (yadi) at that stage (tad-bhūmikāyām) the Yogī (yogī) is (bhavati) indifferent (udāsīnaḥ) to the universe (viśve), then (tadā) he (saḥ) ascends (adhirohati) up to Unmanā (unmanām) which is Parabhairava (para-bhairava-rūpām). Someone (kaḥ api) who has arisen (uddhṛtaḥ) from the Six Courses consisting of Varṇa, Mantra, Pada, Kalā, Tattva and Bhuvana (varṇa-mantra-pada-kalā-tattva-bhuvana-ātmaka-ṣaṭ-adhvanaḥ), being liberated (nirmuktaḥ) from mala, karma, kalā, etc. (mala-karma-kalā-ādyaiḥ), that is to say (arthāt), from Āṇavamala, Kārmamala, Māyīyamala, etc. (āṇava-kārma-māyīya-mala-ādyaiḥ), (is) one whose fatigues have ceased (vigata-klamaḥ), that is (arthatas), (is) one who is totally liberated (atyantam muktaḥ eva). And (ca) this (idam) Parabhairavahood (para-bhairavatvam) is not (na asti) something (kiñcid) new (navīnam) but rather (api tu) the essential nature (svarūpaḥ) of this Yogī (yoginaḥ asya). Let there be welfare (for all beings) (iti śivam iti)!"||426||
Last three stanzas in Main Tenets of Trika Shaivism
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॥
इति त्रिकमुख्यमतेषु षड्विंशश्लोकात्सप्तविंशश्लोकपर्यन्तं श्लोकद्वयमेतत्। किञ्च समापकवाक्यमिवान्तिमश्लोकोऽस्तीति॥४२७॥
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||
iti trikamukhyamateṣu ṣaḍviṁśaślokātsaptaviṁśaślokaparyantaṁ ślokadvayametat| Kiñca samāpakavākyamivāntimaśloko'stīti||427||
"This (etad) (is) a couple of stanzas (śloka-dvayam) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu), from the twenty-sixth stanza (ṣaḍviṁśa-ślokāt) up to the twenty-seventh stanza (saptaviṁśa-śloka-paryantam). Besides (kiñca), there is (asti) a last stanza (antima-ślokaḥ) as (iva) an epilogue (samāpakavākyam):
«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... iti... iti)!||»"||427||
Satyamandiradvādaśakam - Twelve stanzas about the Temple of Truth
परमशिवस्यस्वातन्त्र्यभावितस्त्रिकमुख्यमतानि खलु।
विरचितुमहं प्रवर्ते निश्चलया सर्वेशभक्त्या॥१॥
इति त्रिकमुख्यमतेषु गब्रिएल्प्रदीपकेन गुरुणा विरचितं सत्यमन्दिरद्वादशकं नाम प्रावेशिककाव्यम्। इदानीं स्वश्लोकानधिकृत्य गब्रिएल्प्रदीपकस्य व्याख्यया सञ्चारितः सन्ह्रस्वकाव्येऽस्मिंस्तस्योपदेशानुद्दिश्य मम व्याख्यानं दास्यामीति॥४२८॥
Paramaśivasyasvātantryabhāvitastrikamukhyamatāni khalu|
Viracitumahaṁ pravarte niścalayā sarveśabhaktyā||1||
iti trikamukhyamateṣu gabrielpradīpakena guruṇā viracitaṁ satyamandiradvādaśakaṁ nāma prāveśikakāvyam| Idānīṁ svaślokānadhikṛtya gabrielpradīpakasya vyākhyayā sañcāritaḥ sanhrasvakāvye'smiṁstasyopadeśānuddiśya mama vyākhyānaṁ dāsyāmīti||428||
"In Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu), (there is) an introductory poetry (prāveśika-kāvyam) called (nāma) 'Twelve stanzas about the Temple of Truth' (satya-mandira-dvādaśakam), written (viracitam) by Guru Gabriel Pradīpaka (gabriel-pradīpakena guruṇā). Now (idānīm), inspired (sañcāritaḥ san) by the Gabriel Pradīpaka's explanation (gabriel-pradīpakasya vyākhyayā) with reference to (adhikṛtya) his own stanzas (sva-ślokān), I will give (dāsyāmi) my (mama) explanation (vyākhyānam) about his teachings (tasya upadeśān uddiśya) in this short poetry (hrasva-kāvye asmin):
«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... iti... iti)||1||»"||428||
परभैरवस्यानिवार्यस्वातन्त्र्येण प्रेरणं विना न कोऽपि त्रिकदर्शनविषयेऽर्थवत्किञ्चिद्विरचितुं शक्तः। स्वतन्त्रस्य साहाय्यं विना कथं त्वं विप्लवकारिबन्धान्मोक्षापेक्षया विरचितुं शक्नुयाः। तदशक्यं स्याद्यथा स्वहस्ताभ्यां वायुं सङ्ग्रहणम्। किं ज्ञानं ममेति मानुषोऽभिधातुं शक्तः। तस्य ज्ञानं सर्वं सर्वभूतानां मनःसु निवसत्याः परभैरवस्य शक्तेर्वह्निकणादुत्पद्यते। तस्मात्तस्य पदं प्रत्यवमृश्य ग्रन्थकारस्त्रिकमुख्यमतानि विरचितुम्प्रवर्तते दृढया महेश्वरभक्त्या। भक्तिरियं न केवलं लौकिकवदभद्रसमये परभैरवस्य स्मरणमूला। भक्तिरियं नैवमपि तु सा स्वमनसो वृत्तीनां मध्ये स्थिरा तिष्ठति यथा मालायां सूत्रम्। मम प्रयत्नाः स्वस्वरूपोद्देशेन नित्याज्ञानाभिधानेन व्याधिना ग्रस्तानां भूतानां सर्वेषां क्षेमाय भवन्त्वित्येतद्ग्रन्थकारेणान्तत उक्तमिति॥४२९॥
Parabhairavasyānivāryasvātantryeṇa preraṇaṁ vinā na ko'pi trikadarśanaviṣaye'rthavatkiñcidviracituṁ śaktaḥ| Svatantrasya sāhāyyaṁ vinā kathaṁ tvaṁ viplavakāribandhānmokṣāpekṣayā viracituṁ śaknuyāḥ| Tadaśakyaṁ syādyathā svahastābhyāṁ vāyuṁ saṅgrahaṇam| Kiṁ jñānaṁ mameti mānuṣo'bhidhātuṁ śaktaḥ| Tasya jñānaṁ sarvaṁ sarvabhūtānāṁ manaḥsu nivasatyāḥ parabhairavasya śaktervahnikaṇādutpadyate| Tasmāttasya padaṁ pratyavamṛśya granthakārastrikamukhyamatāni viracitumpravartate dṛḍhayā maheśvarabhaktyā| Bhaktiriyaṁ na kevalaṁ laukikavadabhadrasamaye parabhairavasya smaraṇamūlā| Bhaktiriyaṁ naivamapi tu sā svamanaso vṛttīnāṁ madhye sthirā tiṣṭhati yathā mālāyāṁ sūtram| Mama prayatnāḥ svasvarūpoddeśena nityājñānābhidhānena vyādhinā grastānāṁ bhūtānāṁ sarveṣāṁ kṣemāya bhavantvityetadgranthakāreṇāntata uktamiti||429||
"Without (vinā) the inspiration (preraṇam) of the irresistible Absolute Freedom (anivārya-svātantryeṇa) of Parabhairava (para-bhairavasya), nobody (na kaḥ api) can (śaktaḥ) write (viracitum) anything (kiñcid) meaningful (arthavat) about the Trika philosophy (trika-darśana-viṣaye). Without (vinā) the Help (sāhāyyam) of the Free One (svatantrasya), how (katham) could (śaknuyāḥ) you (tvam) write (viracitum) with reference to Liberation (mokṣa-apekṣayā) from overwhelming bondage (viplavakāri-bandhāt)? That (tad) would be (syāt) impossible (aśakyam), like (yathā) catching (saṅgrahaṇam) the wind (vāyum) with one's own hands (sva-hastābhyām). What (kim) knowledge (jñānam) can (śaktaḥ) a human being (mānuṣaḥ) call (abhidhātum) 'mine' (mama iti)? All of his knowledge (tasya jñānam sarvam) originates (utpadyate) from a spark of the Fire (vahnikaṇā) of the Śakti (śakteḥ) of Parabhairava (para-bhairavasya) which --i.e. Śakti-- resides (nivasatyāḥ) in the minds (manaḥsu) of all the beings (sarva-bhūtānām). Therefore (tasmāt), after considering/becoming aware of (pratyavamṛśya) his position (tasya padam), the author --i.e. Gabriel Pradīpaka-- (grantha-kāraḥ) proceeds (pravartate) to write (viracitum) the main tenets of Trika (Shaivism) (trika-mukhya-matāni) with a firm devotion for the Great Lord (dṛḍhayā mahā-īśvara-bhaktyā). This (iyam) devotion (bhaktiḥ) is not only (na kevalam) based on remembering (smaraṇa-mūlā) Parabhairava (para-bhairava) at bad times (abhadra-samaye) like common people do (laukika-vat). This (iyam) devotion (bhaktiḥ) is not so (na evam) but rather (api tu) it (sā) remains (tiṣṭhati) stable (sthirā) in the middle (madhye) of one's own mental moods (sva-manasaḥ vṛttīnām) like (yathā) the thread (sūtram) in a garland/rosary (mālāyām). Finally (antatas), the author said this (etad granthakāreṇa... uktam): 'May my efforts be (mama prayatnāḥ... bhavantu) for the welfare (kṣemāya) of all the beings (bhūtānām sarveṣām) who are tormented (grastānām) by the disease (vyādhinā) called never-ending ignorance (nitya-ajñāna-abhidhānena) about their own essential nature (sva-svarūpa-uddeśena... iti)!"||429||
द्वैतैर्दृष्टिभिरधिवासिते जगत्यस्मिनप्रसिद्धं त्रिकम्।
एतत्प्रश्नं साधयितुं विरचयामि ग्रन्थमहम्॥२॥
इति त्रिकमुख्यमतेषु सत्यमन्दिरद्वादशकनाम्नि प्रावेशिककाव्ये द्वितीयश्लोक एष इति॥४३०॥
Dvaitairdṛṣṭibhiradhivāsite jagatyasminaprasiddhaṁ trikam|
Etatpraśnaṁ sādhayituṁ viracayāmi granthamaham||2||
iti trikamukhyamateṣu satyamandiradvādaśakanāmni prāveśikakāvye dvitīyaśloka eṣa iti||430||
"This (eṣaḥ) (is) the second stanza (dvitīya-ślokaḥ) in the introductory poetry (prāveśika-kāvye) called 'Twelve stanzas about the Temple of Truth' (satya-mandira-dvādaśaka-nāmni) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu):
«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... iti... iti)||2||»"||430||
लोकेऽस्मिन्यत्र मूढाणामाधिपत्यं भवत्यत्र तेषां मूढत्वशिखरे द्वैतदृष्टयः प्राप्यन्ते। हास्यदृष्टयोऽमूः सर्वदा भगवान्भूतेभ्यो भिन्नः कोऽपीति प्रतिपादयत्यः सर्वदा संसारस्य छिद्रेऽधिकाधिकं जनान्प्रेरयत्यः सर्वदाधिकाधिकमनुयायिनः सञ्चिन्वत्यो ये न कुत्रापि गच्छन्ति यथा द्वैतदर्शनान्येव सर्वदा सर्वबलेन सत्यस्य प्रकाशनस्य प्रतिरोधं कुर्वत्यः सर्वदानर्थसङ्कल्पान्क्षिपन्त्य इत्यादि। एवम्विधे लोके श्रीत्रिकदर्शनस्य प्रफुल्लत्वं दुष्करम्। एतत्प्रश्नं साधयितुं ग्रन्थकारः पुस्तकमिदमविरचयत्। लोकेऽस्मिन्पश्यतामसङ्ख्यमूढानां विद्वज्जना गुप्ताः स्युः। गब्रिएल्प्रदीपकेन गुरुणा कृतिरियं केवलं तद्विद्वज्जनाभिप्रेतेति॥४३१॥
Loke'sminyatra mūḍhāṇāmādhipatyaṁ bhavatyatra teṣāṁ mūḍhatvaśikhare dvaitadṛṣṭayaḥ prāpyante| Hāsyadṛṣṭayo'mūḥ sarvadā bhagavānbhūtebhyo bhinnaḥ ko'pīti pratipādayatyaḥ sarvadā saṁsārasya chidre'dhikādhikaṁ janānprerayatyaḥ sarvadādhikādhikamanuyāyinaḥ sañcinvatyo ye na kutrāpi gacchanti yathā dvaitadarśanānyeva sarvadā sarvabalena satyasya prakāśanasya pratirodhaṁ kurvatyaḥ sarvadānarthasaṅkalpānkṣipantya ityādi| Evamvidhe loke śrītrikadarśanasya praphullatvaṁ duṣkaram| Etatpraśnaṁ sādhayituṁ granthakāraḥ pustakamidamaviracayat| Loke'sminpaśyatāmasaṅkhyamūḍhānāṁ vidvajjanā guptāḥ syuḥ| Gabrielpradīpakena guruṇā kṛtiriyaṁ kevalaṁ tadvidvajjanābhipreteti||431||
"In this world (loke asmin) where (yatra) there is (bhavati) supremacy (ādhipatyam) of the fools --i.e. of the ones who are under the sway of Moha or Māyā-- (mūḍhāṇām), here (atra), on the summit of their foolishness (teṣām mūḍhatva-śikhare), dualistic viewpoints (dvaita-dṛṣṭayaḥ) can be found (prāpyante). Those (amūḥ) ridiculous viewpoints (hāsya-dṛṣṭayaḥ) always (sarvadā) establish (pratipādayatyaḥ) that (iti) the Lord (bhagavān) (is) Someone (kaḥ api) different (bhinnaḥ) from the living beings (bhūtebhyaḥ), always (sarvadā) push (prerayatyaḥ) the people (janān) more and more (adhika-adhikam) into the hole (chidre) of Saṁsāra (saṁsārasya), always (sarvadā) accumulate (sañcinvatyaḥ) more and more (adhika-adhikam) followers (anuyāyinaḥ) who (ye) go nowhere (na kutrāpi gacchanti) like (yathā) the dualistic philosophies themselves (dvaita-darśanāni eva), always (sarvadā), with all (their) might (sarva-balena), block (pratirodham kurvatyaḥ) the revelation (prakāśanasya) of Truth (satyasya), always (sarvadā) throw (kṣipantyaḥ) nonsensical ideas (anartha-saṅkalpān), etc. (ityādi). In a world like this (evamvidhe loke), it is difficult (duṣkaram) for venerable Trika philosophy to flourish (śrī-trika-darśanasya praphullatvam). To solve (sādhayitum) this problem (etad-praśnam), the author (granthakāraḥ) wrote (aviracayat) this (idam) book (pustakam). In this world (loke asmin), despite the innumerable fools (paśyatām asaṅkhya-mūḍhānām), there are (syuḥ) wise people (vidvat-janāḥ) hidden (guptāḥ). This (iyam) work (kṛtiḥ) by Guru Gabriel Pradīpaka (gabriel-pradīpakena guruṇā) is only intended for those wise people (kevalam tad-vidvajjana-abhipretā iti)"||431||
त्रिकं त्रिविधं शिवशक्तिनररूपशासनत्वादस्य परायाः।
परापराया अपरायाश्चोपाध्यभिसम्बन्धव्याख्यात्वात्॥३॥
इति त्रिकमुख्यमतेषु सत्यमन्दिरद्वादशकनाम्नि प्रावेशिककाव्ये तृतीयश्लोक एष इति॥४३२॥
Trikaṁ trividhaṁ śivaśaktinararūpaśāsanatvādasya parāyāḥ|
Parāparāyā aparāyāścopādhyabhisambandhavyākhyātvāt||3||
iti trikamukhyamateṣu satyamandiradvādaśakanāmni prāveśikakāvye tṛtīyaśloka eṣa iti||432||
"This (eṣaḥ) (is) the third stanza (tṛtīya-ślokaḥ) in the introductory poetry (prāveśika-kāvye) called 'Twelve stanzas about the Temple of Truth' (satya-mandira-dvādaśaka-nāmni) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu):
«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... iti... iti)||3||»"||432||
त्रिविधमिति त्रिकशब्दस्योऽर्थः। त्रिकं त्रिविधमस्ति यस्मात्तच्छिवस्य शक्तेर्नरस्य च रूपमुपदिशति। शिवः सर्वभूतानामीशः। शक्तिः शिवस्याहंविमर्शश्च विश्वात्मका च। नरः शक्तेः कॢप्तिर्या भ्रान्तिप्रवणाशेषेण शिवेच्छाधीना च। त्रिकं च त्रिविधमप्यस्ति यस्मात्तत्परायाः परापराया अपरायाश्चोपाध्यभिसम्बन्धं व्याख्याति। परायां भगवान्संवित्त्वेन दृश्यते। राज्यमेतत्परभैरवस्याप्रतिहतेच्छायाः। परा सर्वदा वर्तमाने न तु भविष्ये वातीते वा। न कोऽपि परां लब्धुं क्षमः। किमर्थम्। अस्याः सर्वत्वादेव। न कोऽपि सर्वत्वमधिगन्तुं कल्पः। परैवेच्छमया सती परापरेच्छाज्ञानमयैव। परापरा सदा भविष्ये न तु वर्तमाने वातीते वा। इच्छाज्ञानमिश्रतेयं भविष्य उद्भविष्यन्ति वस्तूनि सर्वाणि धरति। अपरेच्छाज्ञानक्रियामयैव। अपरा नित्यमतीते न तु वर्तमाने वा भविष्ये वा। इच्छाज्ञानक्रियामिश्रतेयमतीत उद्भूतानि वस्तूनि सर्वाणि धरति। अलमनेनैवेति॥४३३॥
Trividhamiti trikaśabdasyo'rthaḥ| Trikaṁ trividhamasti yasmāttacchivasya śakternarasya ca rūpamupadiśati| Śivaḥ sarvabhūtānāmīśaḥ| Śaktiḥ śivasyāhaṁvimarśaśca viśvātmakā ca| Naraḥ śakteḥ kḷptiryā bhrāntipravaṇāśeṣeṇa śivecchādhīnā ca| Trikaṁ ca trividhamapyasti yasmāttatparāyāḥ parāparāyā aparāyāścopādhyabhisambandhaṁ vyākhyāti| Parāyāṁ bhagavānsaṁvittvena dṛśyate| Rājyametatparabhairavasyāpratihatecchāyāḥ| Parā sarvadā vartamāne na tu bhaviṣye vātīte vā| Na ko'pi parāṁ labdhuṁ kṣamaḥ| Kimartham| Asyāḥ sarvatvādeva| Na ko'pi sarvatvamadhigantuṁ kalpaḥ| Paraivecchamayā satī parāparecchājñānamayaiva| Parāparā sadā bhaviṣye na tu vartamāne vātīte vā| Icchājñānamiśrateyaṁ bhaviṣya udbhaviṣyanti vastūni sarvāṇi dharati| Aparecchājñānakriyāmayaiva| Aparā nityamatīte na tu vartamāne vā bhaviṣye vā| Icchājñānakriyāmiśrateyamatīta udbhūtāni vastūni sarvāṇi dharati| Alamanenaiveti||433||
"The meaning (arthaḥ) of the word 'Trika' (trika-śabdasya) is 'triple, threefold' (trividham iti). Trika (trikam) is (asti) triple/threefold (trividham) because (yasmāt) it (tad) teaches (upadiśati) about the nature (rūpam) of Śiva (śivasya), Śakti (śakteḥ) and (ca) nara --the limited individual-- (narasya). Śiva (śivaḥ) (is) the Lord (īśaḥ) of all living beings (sarva-bhūtānām). Śakti (śaktiḥ) (is) I-consciousness (aham-vimarśaḥ) of Śiva (śivasya) as well as (ca... ca) the universe (viśva-ātmakā). Nara (naraḥ) (is) an invention (kḷptiḥ) of Śakti (śakteḥ) that --i.e. the invention of Śakti, and not Śakti-- (yā) is inclined to error (bhrānti-pravaṇā) and (ca) is completely dependent on Śiva's Will (aśeṣeṇa śiva-icchā-adhīnā). And (ca) Trika (trikam) is (asti) also (api) triple/threefold (trividham) since (yasmāt) it (tad) explains (vyākhyāti) the relationship and peculiar characteristic (upādhi-abhisambandham) of Parā (parāyāḥ), Parāparā (parā-aparāyāḥ) and (ca) Aparā (aparāyāḥ). In Parā (parāyām), the Lord (bhagavān) appears (dṛśyate) as Pure Consciousness (saṁvittvena). This (etad) (is) the Kingdom (rājyam) of the irresistible Will (apratihata-icchāyāḥ) of Parabhairava (para-bhairavasya). Parā (parā) (is) always (sarvadā) at present (vartamāne) and not (na tu) in the future (bhaviṣye) or (vā... vā) in the past (atīte). Nobody (na kaḥ api) can (kṣamaḥ) attain (labdhum) Parā (parām). Why? (kimartham) Because She is all (asyāḥ sarvatvāt eva)! Nobody (na kaḥ api) can (kalpaḥ) attain (adhigantum) the Totality (sarvatvam). While Parā Herself consists of Will (parā eve iccha-mayā satī), Parāparā (parā-aparā) consists of Will and Knowledge (icchā-jñāna-mayā eva). Parāparā (parā-aparā) (is) always (sadā) in the future (bhaviṣye) and not (na tu) at present (vartamāne) or (vā... vā) in the past (atīte). This (iyam) mixture of Will and Knowledge (icchā-jñāna-miśratā) contains (dharati) all (sarvāṇi) the things (vastūni) which will emerge (udbhaviṣyanti) in the future (bhaviṣye). Aparā (aparā) consists of Will, Knowledge and Action (icchā-jñāna-kriyā-mayā eva). Aparā (aparā) (is) always (nityam) in the past (atīte) and not (na tu) at present (vartamāne) or (vā... vā) in the future (bhaviṣye). This (iyam) mixture of Will, Knowledge and Action (icchā-jñāna-kriyā-miśratā) contains (dharati) all (sarvāṇi) the things (vastūni) which have emerged (udbhūtāni) in the past (atīte). Enough (alam) of this (anena eva iti)!"||433||
अभिनवगुप्तो वसुगुप्तः सोमानन्द उत्पलः क्षेम एव।
श्रीमत्त्रिकप्रमुख्यबुधास्ते पञ्चातिदृढस्थूणा नूनम्॥४॥
सत्यस्य मन्दिरधरास्तासां श्रीदुर्वासस आदत्तेषु हि।
अद्वैतचतुष्षष्टिप्रशंस्यभैरवतन्त्रेषु शम्भुकृतेषु॥५॥
अन्तर्गतविज्ञानसुदृढभूम्यां स्था असंशयमधोभागाः।
तासां च शङ्कवस्तद्बुधपरमज्ञानेन सबलीकृता वै॥६॥
पञ्चातिसुन्दरस्थूणानामेवामूषां शीर्षाण्येषाम्।
मोक्षस्य महाविभवेन भूषितानि तावद्योऽवलम्बते च हि॥७॥
स्थूणाशीर्षाणि दीर्घचतुरश्रो भागो भवनस्यास्मिनेव।
अन्यबुधानां नामानि परमशिवेन तष्टानि निश्चितमेव॥८॥
त्र्यम्बकनाथो लक्ष्मणगुप्तश्च कल्लटः शम्भुर्भास्करश्च।
अभिनवगुप्तविशेषश्च रामकण्ठो वरदश्चेत्यादीनि हि॥९॥
इति त्रिकमुख्यमतेषु सत्यमन्दिरद्वादशकनाम्नि प्रावेशिककाव्ये चतुर्थश्लोकान्नवमश्लोकपर्यन्तं श्लोकषट्कमेतदिति॥४३४॥
Abhinavagupto vasuguptaḥ somānanda utpalaḥ kṣema eva|
Śrīmattrikapramukhyabudhāste pañcātidṛḍhasthūṇā nūnam||4||
Satyasya mandiradharāstāsāṁ śrīdurvāsasa ādatteṣu hi|
Advaitacatuṣṣaṣṭipraśaṁsyabhairavatantreṣu śambhukṛteṣu||5||
Antargatavijñānasudṛḍhabhūmyāṁ sthā asaṁśayamadhobhāgāḥ|
Tāsāṁ ca śaṅkavastadbudhaparamajñānena sabalīkṛtā vai||6||
Pañcātisundarasthūṇānāmevāmūṣāṁ śīrṣāṇyeṣām|
Mokṣasya mahāvibhavena bhūṣitāni tāvadyo'valambate ca hi||7||
Sthūṇāśīrṣāṇi dīrghacaturaśro bhāgo bhavanasyāsmineva|
Anyabudhānāṁ nāmāni paramaśivena taṣṭāni niścitameva||8||
Tryambakanātho lakṣmaṇaguptaśca kallaṭaḥ śambhurbhāskaraśca|
Abhinavaguptaviśeṣaśca rāmakaṇṭho varadaścetyādīni hi||9||
iti trikamukhyamateṣu satyamandiradvādaśakanāmni prāveśikakāvye caturthaślokānnavamaślokaparyantaṁ ślokaṣaṭkametaditi||434||
"This (etad) (is) a group of six stanzas (śloka-ṣaṭkam), from the fourth stanza (caturtha-ślokāt) up to the ninth stanza (navama-śloka-paryantam), in the introductory poetry (prāveśika-kāvye) called 'Twelve stanzas about the Temple of Truth' (satya-mandira-dvādaśaka-nāmni) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu):
«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 (tāsām) 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 (tāsām) 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 (bhūṣitāni 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... iti... iti)'||4-9||»"||434||
गब्रिएल्प्रदीपकानुसारेण श्रीमन्तोऽभिनवगुप्तो वसुगुप्तः सोमानन्द उत्पलदेवः क्षेमराजश्चेति श्रीत्रिकदर्शनमुख्यबुधाः। अधुना तेषां प्रत्येकं वर्णयिष्यामि - अभिनवगुप्तपादैश्चतस्रस्त्रिकशाखा एकीकृताः। महामाहेश्वरस्यागमनात्पूर्वं शाखाश्चतस्रः पृथक्स्थिताः। स्पन्दः प्रत्यभिज्ञा कुलं क्रमश्चेति शाखानां चतसृणां नामानि। इदानीं शाखानां तासां प्रत्येकं वर्णयिष्यामि - स्पन्दशाखा वसुगुप्तपादैः प्रतिष्ठापिता। स्पन्दः परभैरवस्वातन्त्र्यशाल्यहंविमर्शात्मकशक्तिरस्ति। यस्माच्छाखेयं शक्तिदृष्टिसमन्विता तस्मादत्र कालाकाशौ विद्येते। प्रत्यभिज्ञाशाखा सोमानन्दपादैः प्रतिष्ठापिता। यस्माच्छाखेयं शिवदृष्टिसमन्विता तस्मादत्र कालाकाशौ न विद्येते। प्रत्यभिज्ञाशाखायां योगिना स्वशिवत्वं प्रत्यभिज्ञातव्यं कुत्रचित्कर्हिचिच्च। कुलशाखा प्रथमतः श्रीमच्छन्दनाथपादैः प्रतिष्ठापिता परस्तात्तु सुमतिनाथपादैः पुनः प्रतिष्ठापिता। सर्वत्वमिति कुलशब्दस्यार्थः। कुलशाखायां योगिना विश्वस्यांशेऽंशे सर्वत्वमुपलब्धव्यम्। यस्माच्छाखेयं परमशिवदृष्टिसमन्विता तस्मादत्र कालाकाशावपि न विद्येते। क्रमशाखा यद्यपि श्रीदुर्वाससः कालेऽभवत्तथापि सैरकनाथपादैः पुनः प्रतिष्ठापिता। क्रमशाखायां विषयग्रहो द्वादशदेवीरूपितद्वादशभूमिभिन्नः। यथा स्पन्दशाखायामत्र कालाकाशौ विद्येत इति॥४३५॥
Gabrielpradīpakānusāreṇa śrīmanto'bhinavagupto vasuguptaḥ somānanda utpaladevaḥ kṣemarājaśceti śrītrikadarśanamukhyabudhāḥ| Adhunā teṣāṁ pratyekaṁ varṇayiṣyāmi - Abhinavaguptapādaiścatasrastrikaśākhā ekīkṛtāḥ| Mahāmāheśvarasyāgamanātpūrvaṁ śākhāścatasraḥ pṛthaksthitāḥ| Spandaḥ pratyabhijñā kulaṁ kramaśceti śākhānāṁ catasṛṇāṁ nāmāni| Idānīṁ śākhānāṁ tāsāṁ pratyekaṁ varṇayiṣyāmi - Spandaśākhā vasuguptapādaiḥ pratiṣṭhāpitā| Spandaḥ parabhairavasvātantryaśālyahaṁvimarśātmakaśaktirasti| Yasmācchākheyaṁ śaktidṛṣṭisamanvitā tasmādatra kālākāśau vidyete| Pratyabhijñāśākhā somānandapādaiḥ pratiṣṭhāpitā| Yasmācchākheyaṁ śivadṛṣṭisamanvitā tasmādatra kālākāśau na vidyete| Pratyabhijñāśākhāyāṁ yoginā svaśivatvaṁ pratyabhijñātavyaṁ kutracitkarhicicca| Kulaśākhā prathamataḥ śrīmacchandanāthapādaiḥ pratiṣṭhāpitā parastāttu sumatināthapādaiḥ punaḥ pratiṣṭhāpitā| Sarvatvamiti kulaśabdasyārthaḥ| Kulaśākhāyāṁ yoginā viśvasyāṁśe'ṁśe sarvatvamupalabdhavyam| Yasmācchākheyaṁ paramaśivadṛṣṭisamanvitā tasmādatra kālākāśāvapi na vidyete| Kramaśākhā yadyapi śrīdurvāsasaḥ kāle'bhavattathāpi sairakanāthapādaiḥ punaḥ pratiṣṭhāpitā| Kramaśākhāyāṁ viṣayagraho dvādaśadevīrūpitadvādaśabhūmibhinnaḥ| Yathā spandaśākhāyāmatra kālākāśau vidyeta iti||435||
"According to Gabriel Pradīpaka (gabriel-pradīpaka-anusāreṇa), the main sages of venerable Trika philosophy (śrī-trika-darśana-mukhya-budhāḥ) (are): 'Illustrious (śrīmantaḥ) Abhinavagupta (abhinavaguptaḥ), Vasugupta (vasuguptaḥ), Somānanda (somānandaḥ), Utpadeva (utpaladevaḥ) and (ca) Kṣemarāja (kṣemarājaḥ... iti)'. Now (adhunā) I will describe (varṇayiṣyāmi) each of them (teṣām pratyekam) — The four (catasraḥ) schools of Trika (trika-śākhāḥ) were unified (ekīkṛtāḥ) by most venerable Abhinavagupta (abhinavagupta-pādaiḥ). Before (pūrvam) the arrival (āgamanāt) of the Great Devotee of the Great Lord --i.e. Abhinavagupta-- (mahāmāheśvarasya), the four (catasraḥ) schools (śākhāḥ) were separate (pṛthaksthitāḥ). The names (nāmāni) of the four schools (śākhānām catasṛṇām) (are): 'Spanda (spandaḥ), Pratyabhijñā (pratyabhijñā), Kula (kulam) and (ca) Krama (kramaḥ... iti)'. Now (idānīm) I will describe (varṇayiṣyāmi) each of those schools (śākhānām tāsām) — The Spanda school (spanda-śākhā) was founded (pratiṣṭhāpitā) by eminent Vasugupta (vasugupta-pādaiḥ). Spanda (spandaḥ) is (asti) Śakti consisting of the I-consciousness full of the Absolute Freedom of Parabhairava (para-bhairava-svātantrya-śāli-aham-vimarśa-ātmaka-śaktiḥ). Since (yasmāt) this (iyam) school (śākhā) is endowed with the Śakti's viewpoint (śakti-dṛṣṭi-samanvitā), therefore (tasmāt) here (atra) there are (vidyete) time and space (kāla-ākāśau). The Pratyabhijñā school (pratyabhijñā-śākhā) was founded (pratiṣṭhāpitā) by eminent Somānanda (somānanda-pādaiḥ). As (yasmāt) this (iyam) school (śākhā) is furnished with the Śiva's viewpoint (śiva-dṛṣṭi-samanvitā), therefore (tasmāt) here (atra) there are not (na vidyete) time and space (kāla-ākāśau). In the Pratyabhijñā school (pratyabhijñā-śākhāyām) the yogī must recognize (yoginā... pratyabhijñātavyam) his own Shivahood (sva-śivatvam) anywhere (kutracid) and (ca) at any time (karhicid). The Kula school (kula-śākhā) was originally founded (prathamatas... pratiṣṭhāpitā) by eminent Śrīmacchandanātha (śrīmacchandanātha-pādaiḥ), but (tu) it was subsequently refounded (parastāt... punaḥ pratiṣṭhāpitā) by eminent Sumatinātha (sumatinātha-pādaiḥ). The word 'Kula' means (kula-śabdasya arthaḥ) 'Totality' (sarvatvam iti). In the Kula school (kula-śākhāyām), the yogī must perceive (yoginā... upalabdhavyam) the Totality (sarvatvam) in every portion (aṁśe aṁśe) of the universe (viśvasya). Since (yasmāt) this (iyam) school (śākhā) is endowed with the Paramaśiva's viewpoint (parama-śiva-dṛṣṭi-samanvitā), therefore (tasmāt) here (atra) there are not (na vidyete) either (api) time and space (kāla-ākāśau). Although (yadi api) the Krama school (krama-śākhā) existed (abhavat) at the time (kāle) of venerable Durvāsās (śrī-durvāsasaḥ), even so (tathā api) it (sā) was refounded (punar pratiṣṭhāpitā) by eminent Erakanātha (erakanātha-pādaiḥ). In the Krama school (krama-śākhāyām), perception (viṣayagrahaḥ) is divided into twelve stages represented by twelve goddesses (dvādaśa-devī-rūpita-dvādaśa-bhūmi-bhinnaḥ). As (yathā) in the Spanda school (spanda-śākhāyām), here (atra) there are (vidyete) time and space (kāla-ākāśau... iti)"||435||
साधकोऽपृच्छत् - किंनामधेया अमूर्देव्य इति। तस्मै गुरुः प्रत्यवक् - सृष्टिकाली रक्ताकाली स्थितिनाशकाली यमकाली चेति प्रमेयाय देवीचतुष्टयम्। संहारकाली मृत्युकाली भद्रकाली मार्तण्डकाली चेति प्रमाणाय देवीचतुष्टयम्। भद्रकाली रुद्रकालीनामकापि। परमार्ककाली कालाग्निरुद्रकाली महाकालकाली महाभैरवघोरचण्डकाली चेति प्रमात्रे देवीचतुष्टयम्। महाभैरवघोरचण्डकाली महाभैरवचण्डोग्रघोरकालीनामकापि। चतुष्टये चतुष्टये चतुर्थदेव्यनाख्यार्थादवाच्या। अधुना देवीनाममूषां व्यापारविषये दृष्टान्तं दास्यामि - प्रमात्रपेक्षया पुरुषतत्त्वे परमार्ककाल्याहङ्कारतत्त्वं प्रलीनं ततः सदाशिवेश्वरसद्विद्याख्यतत्त्वत्रये निवसति शिवे कालाग्निरुद्रकाल्या कालाग्निरुद्रनामकपुरुषतत्त्वं प्रलीनं ततश्च प्रथमतत्त्वे निवसति शिवे महाकालकाल्या तत्तत्त्वत्रये निवसञ्छिवः प्रलीनः। महाभैरवघोरचण्डकाली पर्यन्ते प्रभवति तत्सर्वं च करोत्यनाख्यमर्थादकथनीयम्। परमशिवस्यावस्थेयम्। किञ्च महाभैरवघोरचण्डकाल्येकादशदेवीसमूहमखिलं धारयति। महाभैरवघोरचण्डकालीशब्दे महाभैरवोक्तिः प्रमातृप्रदर्शका घोरशब्दः प्रमाणप्रदर्शकश्चण्डशब्दश्च प्रमेयप्रदर्शकः। अलमनेनैव। इदानीं श्रीमदभिनवगुप्तमुद्दिश्योक्त्वासिष्य इति॥४३६॥
Sādhako'pṛcchat - Kiṁnāmadheyā amūrdevya iti| Tasmai guruḥ pratyavak - Sṛṣṭikālī raktākālī sthitināśakālī yamakālī ceti prameyāya devīcatuṣṭayam| Saṁhārakālī mṛtyukālī bhadrakālī mārtaṇḍakālī ceti pramāṇāya devīcatuṣṭayam| Bhadrakālī rudrakālīnāmakāpi| Paramārkakālī kālāgnirudrakālī mahākālakālī mahābhairavaghoracaṇḍakālī ceti pramātre devīcatuṣṭayam| Mahābhairavaghoracaṇḍakālī mahābhairavacaṇḍograghorakālīnāmakāpi| Catuṣṭaye catuṣṭaye caturthadevyanākhyārthādavācyā| Adhunā devīnāmamūṣāṁ vyāpāraviṣaye dṛṣṭāntaṁ dāsyāmi - Pramātrapekṣayā puruṣatattve paramārkakālyāhaṅkāratattvaṁ pralīnaṁ tataḥ sadāśiveśvarasadvidyākhyatattvatraye nivasati śive kālāgnirudrakālyā kālāgnirudranāmakapuruṣatattvaṁ pralīnaṁ tataśca prathamatattve nivasati śive mahākālakālyā tattattvatraye nivasañchivaḥ pralīnaḥ| Mahābhairavaghoracaṇḍakālī paryante prabhavati tatsarvaṁ ca karotyanākhyamarthādakathanīyam| Paramaśivasyāvastheyam| Kiñca mahābhairavaghoracaṇḍakālyekādaśadevīsamūhamakhilaṁ dhārayati| Mahābhairavaghoracaṇḍakālīśabde mahābhairavoktiḥ pramātṛpradarśakā ghoraśabdaḥ pramāṇapradarśakaścaṇḍaśabdaśca prameyapradarśakaḥ| Alamanenaiva| Idānīṁ śrīmadabhinavaguptamuddiśyoktvāsiṣya iti||436||
The seeker (sādhakaḥ) asked (apṛcchat): "What are the names of those goddesses (kiṁnāmadheyāḥ amūḥ devyaḥ iti)?". The Guru (guruḥ) replied (pratyavak) to him (tasmai): "The four goddesses (devī-catuṣṭayam) for the knowable (prameyāya) (are) 'Sṛṣṭikālī (sṛṣṭikālī), Raktākālī (raktākālī), Sthitināśakālī (sthitināśakālī) and (ca) Yamakālī (yamakālī... iti)'. The four goddesses (devī-catuṣṭayam) for knowledge/means of knowledge (pramāṇāya) (are) 'Saṁhārakālī (saṁhārakālī), Mṛtyukālī (mṛtyukālī), Bhadrakālī (bhadrakālī) and (ca) Mārtaṇḍakālī (mārtaṇḍakālī... iti)'. Bhadrakālī (bhadrakālī) is also called Rudrakālī (rudrakālī-nāmakā api). The four goddesses (devī-catuṣṭayam) for the knower (pramātre) (are) 'Paramārkakālī (paramārkakālī), Kālāgnirudrakālī (kālāgnirudrakālī), Mahākālakālī (mahākālakālī) and (ca) Mahābhairavaghoracaṇḍakālī (mahābhairavaghoracaṇḍakālī... iti)'. Mahābhairavaghoracaṇḍakālī (mahābhairavaghoracaṇḍakālī) is also called Mahābhairavacaṇḍograghorakālī (mahābhairavacaṇḍograghorakālī-nāmakā api). In each group of four (catuṣṭaye catuṣṭaye), the fourth goddess (caturtha-devī) is anākhyā (anākhyā), i.e. (arthāt) unmentionable/unspeakable (avācyā). Now (adhunā) I will give (dāsyāmi) an example (dṛṣṭāntam) regarding the operation (vyāpāra-viṣaye) of those goddesses (devīnām amūṣām) — With reference to the knower (pramātṛ-apekṣayā), the ego category (ahaṅkāra-tattvam) is dissolved (pralīnam) by Paramārkakālī (paramārkakālyā) in the Puruṣa category (puruṣa-tattve); after that (tatas), the Puruṣa category called Kālāgnirudra (kālāgnirudra-nāmaka-puruṣa-tattvam) is dissolved (pralīnam) by Kālāgnirudrakālī (kālāgnirudrakālyā) in the Śiva (śive) residing (nivasati) in the group of three categories known as Sadāśiva, Īśvara and Sadvidyā (sadāśiva-īśvara-sadvidyā-ākhya-tattva-traye), and (ca) after that (tatas), the Śiva (śivaḥ) residing (nivasan) in those three categories (tad-tattva-traye) is dissolved (pralīnaḥ) by Mahākālakālī (mahākālakālyā) in the Śiva (śive) residing (nivasati) in the first category (prathama-tattve). Finally (paryante), Mahābhairavaghoracaṇḍakālī (mahābhairavaghoracaṇḍakālī) appears (prabhavati) and (ca) makes (karoti) all that (tad sarvam) 'anākhya' (anākhyam), i.e. (arthāt) unmentionable/unspeakable (akathanīyam). This (iyam) (is) the State of Paramaśiva (parama-śivasya avasthā). Moreover (kiñca), Mahābhairavaghoracaṇḍakālī (mahābhairavaghoracaṇḍakālī) holds (dhārayati) the whole group (akhilam) of eleven goddesses (ekādaśa-devī-samūham). In the word 'Mahābhairavaghoracaṇḍakālī' (mahābhairavaghoracaṇḍakālī-śabde), the expression 'mahābhairava' (mahābhairava-uktiḥ) represents the knower (pramātṛ-pradarśakā), the word 'ghora' (ghora-śabdaḥ) represents knowledge and means of knowledge (pramāṇa-pradarśakaḥ), and (ca) the word 'caṇḍa' (caṇḍa-śabdaḥ) represents the knowable (prameya-pradarśakaḥ). Enough (alam) of this (anena eva)! Now (idānīm) I will continue (āsiṣye) to speak (uktvā) about illustrious Abhinavagupta (śrīmat-abhinavaguptam uddiśya... iti)"||436||
श्रीमदभिनवगुप्तो महिष्ठत्रिकगुरुर्मतः। स कश्मीरेऽजायत ९९७ शककाले स्वदेहं चात्यजत् १०४७ शककाले। नरसिंहगुप्त इति तस्य पिता विमलेति च तस्य माता। नरसिंहगुप्तः शास्त्रसमुदाये संस्कृतव्याकरणे तर्के चाभिनवगुप्तमशिक्षयत्। मनोहरगुप्त इति तस्य भ्राताम्बेति च तस्य स्वसा। मनोहरगुप्तश्चाम्बा चाभिनवगुप्तस्य शिष्यावास्ताम्। कर्ण इत्यम्बायाः भर्ता। योगेश्वरीदत्त इति कर्णस्य पुत्रः। अभिनवगुप्तपादानामनेकशिष्या आसन्यथा श्रीमन्तः क्षेमराजो रामदेवो मन्द्रो वत्सलिकोत्पलगुप्तोऽभिनवगुप्तविशेषश्चक्रगुप्तः क्षेमगुप्तः पद्मगुप्तश्च। अभिनवगुप्तपादानां द्वादश गुरवोऽभवन् - तस्य मुख्यगुरुः श्रीमच्छम्भुनाथः। श्रीशम्भुनाथः कुले तमशिक्षयत्। स श्रीतन्त्रालोकं विरचितुमभिनवगुप्तमप्रेरयत्। अपरञ्च श्रीलक्ष्मणगुप्त इति तस्य गुरुरन्यः। श्रीमल्लक्ष्मणगुप्त उत्पलदेवपादानां शिष्य आसीत्। स क्रमे स्पन्दे प्रत्यभिज्ञायां चाभिनवगुप्तपादानशिक्षयत्। भूतिराजश्च वामनाथश्चेति तस्य गुरू अन्यौ। पर्यन्ते तन्त्रालोकस्तन्त्रसारः परात्रीशिकाविवरणं परात्रीशिकालघुवृत्तिः परमार्थसार ईश्वरप्रत्यभिज्ञाविमर्शिनीश्वरप्रत्यभिज्ञाविवृतिविमर्शिनी शिवदृष्ट्यालोचनं बोधपञ्चदशिका परमार्थचर्चानुत्तराष्टिका मालिनीविजयवार्त्तिक ईश्वरसिद्धिः सम्बन्धसिद्धिरजडप्रमातृसिद्धिः क्रमकेलिः पूर्वपञ्चिका क्रमस्तोत्रमनुभवनिवेदनस्तोत्रं भैरवस्तोत्रं देहस्थदेवताचक्रस्तोत्रं चेति तस्य पुस्तकानि कानिचिदिमानीति॥४३७॥
Śrīmadabhinavagupto mahiṣṭhatrikagururmataḥ| Sa kaśmīre'jāyata 997 śakakāle svadehaṁ cātyajat 1047 śakakāle| Narasiṁhagupta iti tasya pitā vimaleti ca tasya mātā| Narasiṁhaguptaḥ śāstrasamudāye saṁskṛtavyākaraṇe tarke cābhinavaguptamaśikṣayat| Manoharagupta iti tasya bhrātāmbeti ca tasya svasā| Manoharaguptaścāmbā cābhinavaguptasya śiṣyāvāstām| Karṇa ityambāyāḥ bhartā| Yogeśvarīdatta iti karṇasya putraḥ| Abhinavaguptapādānāmanekaśiṣyā āsanyathā śrīmantaḥ kṣemarājo rāmadevo mandro vatsalikotpalagupto'bhinavaguptaviśeṣaścakraguptaḥ kṣemaguptaḥ padmaguptaśca| Abhinavaguptapādānāṁ dvādaśa guravo'bhavan - Tasya mukhyaguruḥ śrīmacchambhunāthaḥ| Śrīśambhunāthaḥ kule tamaśikṣayat| Sa śrītantrālokaṁ viracitumabhinavaguptamaprerayat| Aparañca śrīlakṣmaṇagupta iti tasya gururanyaḥ| Śrīmallakṣmaṇagupta utpaladevapādānāṁ śiṣya āsīt| Sa krame spande pratyabhijñāyāṁ cābhinavaguptapādānaśikṣayat| Bhūtirājaśca vāmanāthaśceti tasya gurū anyau| Paryante tantrālokastantrasāraḥ parātrīśikāvivaraṇaṁ parātrīśikālaghuvṛttiḥ paramārthasāra īśvarapratyabhijñāvimarśinīśvarapratyabhijñāvivṛtivimarśinī śivadṛṣṭyālocanaṁ bodhapañcadaśikā paramārthacarcānuttarāṣṭikā mālinīvijayavārttika īśvarasiddhiḥ sambandhasiddhirajaḍapramātṛsiddhiḥ kramakeliḥ pūrvapañcikā kramastotramanubhavanivedanastotraṁ bhairavastotraṁ dehasthadevatācakrastotraṁ ceti tasya pustakāni kānicidimānīti||437||
"Illustrious Abhinavagupta (śrīmat-abhinavaguptaḥ) is considered to be (mataḥ) the greatest Trika Guru (mahiṣṭha-trika-guruḥ). He (saḥ) was born (ajāyata) in Kashmir (kaśmīre) (around) 997 in the Śaka calendar --i.e. around 1075 AD-- (997 śaka-kāle) and (ca) left (atyajat) his body (sva-deham) (around) 1047 in the Śaka calendar --i.e. around 1125 AD-- (1047 śaka-kāle). His (tasya) father (pitā) was Narasiṁhagupta (narasiṁhaguptaḥ iti), and (ca) his (tasya) mother (mātā) was Vimalā (vimalā iti). Narasiṁhagupta (narasiṁhaguptaḥ) taught (aśikṣayat) Abhinavagupta (abhinavaguptam) about literature (śāstrasamudāye), Sanskrit grammar (saṁskṛta-vyākaraṇe) and (ca) logic (tarke). His (tasya) brother (bhrātā) was Manoharagupta (manoharaguptaḥ iti), and (ca) his (tasya) sister (svasā) was Ambā (ambā iti). Manoharagupta (manoharaguptaḥ) and (ca... ca) Ambā (ambā) were (āstām) disciples (śiṣyau) of Abhinavagupta (abhinavaguptasya). The husband (bhartā) of Ambā (ambāyāḥ) was Karṇa (karṇaḥ iti). The son (putraḥ) of Karṇa (karṇasya) was Yogeśvarīdatta (yogeśvarīdattaḥ iti). Eminent Abhinavagupta had (abhinavagupta-pādānām... āsan) many disciples (aneka-śiṣyāḥ), for example (yathā): Auspicious (śrīmantaḥ) Kṣemarāja (kṣemarājaḥ), Rāmadeva (rāmadevaḥ), Mandra (mandraḥ), Vatsalikā (vatsalikā), Utpalagupta (utpalaguptaḥ), Abhinavaguptaviśeṣa (abhinavaguptaviśeṣaḥ), Cakragupta (cakraguptaḥ), Kṣemagupta (kṣemaguptaḥ) and (ca) Padmagupta (padmaguptaḥ). Eminent Abhinavagupta had (abhinavagupta-pādānām... abhavan) twelve (dvādaśa) Guru-s (guravaḥ) — His (tasya) main Guru (mukhya-guruḥ) was illustrious Śambhunātha (śrīmat-śambhunāthaḥ). Venerable Śambhunātha (śrī-śambhunāthaḥ) taught (aśikṣayat) him --i.e. Abhinavagupta-- (tam) about Kula (kule). He --viz. Śambhunātha-- (saḥ) urged (aprerayat) Abhinavagupta (abhinavaguptam) to write (viracitum) venerable Tantrāloka (śrī-tantrālokam). Moreover (aparañca), another (anyaḥ) Guru (guruḥ) of his (tasya) was eminent Lakṣmaṇagupta (śrī-lakṣmaṇaguptaḥ iti). Illustrious Lakṣmaṇagupta (śrīmat-lakṣmaṇaguptaḥ) was (āsīt) disciple (śiṣyaḥ) of adorable Utpaladeva (utpaladeva-pādānām). He --i.e. Lakṣmaṇagupta-- (saḥ) taught (aśikṣayat) venerable Abhinavagupta (abhinavagupta-pādān) Krama (krame), Spanda (spande) and (ca) Pratyabhijñā (pratyabhijñāyām). Other (anyau) two Guru-s (gurū) of his (tasya) were Bhūtirāja (bhūtirājaḥ) and (ca... ca) Vāmanātha (vāmanāthaḥ ca iti). Finally (paryante), these (imāni) (are) some (kānicid) of his books (tasya pustakāni): 'Tantrāloka (tantrālokaḥ), Tantrasāra (tantrasāraḥ), Parātrīśikāvivaraṇa (parātrīśikā-vivaraṇam), Parātrīśikālaghuvṛtti (parātrīśikā-laghu-vṛttiḥ), Paramārthasāra (paramārtha-sāraḥ), Īśvarapratyabhijñāvimarśinī (īśvarapratyabhijñā-vimarśinī), Īsvarapratyabhijñāvivṛtivimarśinī (īśvarapratyabhijñā-vivṛti-vimarśinī), Śivadṛṣtyālocana (śivadṛṣṭi-ālocanam), Bodhapañcadaśikā (bodhapañcadaśikā), Paramārthacarcā (paramārtha-carcā), Anuttarāṣṭikā (anuttarāṣṭikā), Mālinīvijayavārttika (mālinīvijaya-vārttika), Īśvarasiddhi (īśvarasiddhiḥ), Sambandhasiddhi (sambandhasiddhiḥ), Ajaḍapramātṛsiddhi (ajaḍapramātṛsiddhiḥ), Kramakeli (kramakeliḥ), Pūrvapañcikā (pūrvapañcikā), Kramastotra (krama-stotram), Anubhavanivedanastotra (anubhavanivedana-stotram), Bhairavastotra (bhairava-stotram) and (ca) Dehasthadevatācakrastotra (dehasthadevatācakra-stotram... iti... iti)"||437||
श्रीमद्वसुगुप्तस्त्रिकशास्त्रसमुदाये स्पन्दाङ्गस्य प्रतिष्ठापकः। स श्रीस्पन्दकारिकायोगेनैवमकरोत्। श्रीशिवसूत्राणि महेश्वरेण शङ्करोपले लिखितानि श्रिमद्वसुगुप्तायाप्रकाश्यन्त। बुधोऽयं स्पन्दशाखायाः प्रतिष्ठापकोऽपि। श्रीलक्षेमारजो यद्यपि श्रीमद्वसुगुप्तः श्रीस्पन्दकारिकाणां वास्तविकरचक इति दार्ढ्येनावदत्तथापि पूजनीयो भास्करः श्रीकल्लटः शास्त्रस्य तस्य वास्तविकरचक इति निश्चयमकरोत्। कल्लट एव पुनः स्ववृत्तावुक्तवान्
दृब्धं महादेवगिरौ महेशस्वप्नोपदिष्टाच्छिवसूत्रसिन्धोः।
स्पन्दामृतं यद्वसुगुप्तपादैः श्रीकल्लटस्तत्प्रकटीचकार॥
इति श्रीमत्कल्लटानुसारेण शिवसूत्राणि महेश्वरेण स्वप्न उपदिष्टानि न तु श्रीक्षेमराजेन निर्दिष्टमिव शङ्करोपले लिखितानि। श्रीस्पन्दकारिकापेक्षया चतस्रो वृत्तयो लिखिताः - (१) क्षेमराजपादैः स्पन्दनिर्णयः (२) रामकण्ठपादैर्विवृतिः (३) कल्लटपादैर्वृत्तिः (४) भट्टोत्पलपादैः स्पन्दप्रदीपिका। किञ्च यः श्रीस्पन्दकारिकासु प्रथमकारिकाविषये वृत्तिरस्त्यञ्चितक्षेमराजः स्पन्दसन्दोहं विरचितवानिति॥४३८॥
Śrīmadvasuguptastrikaśāstrasamudāye spandāṅgasya pratiṣṭhāpakaḥ| Sa śrīspandakārikāyogenaivamakarot| Śrīśivasūtrāṇi maheśvareṇa śaṅkaropale likhitāni śrimadvasuguptāyāprakāśyanta| Budho'yaṁ spandaśākhāyāḥ pratiṣṭhāpako'pi| Śrīlakṣemārajo yadyapi śrīmadvasuguptaḥ śrīspandakārikāṇāṁ vāstavikaracaka iti dārḍhyenāvadattathāpi pūjanīyo bhāskaraḥ śrīkallaṭaḥ śāstrasya tasya vāstavikaracaka iti niścayamakarot| Kallaṭa eva punaḥ svavṛttāvuktavān
Dṛbdhaṁ mahādevagirau maheśasvapnopadiṣṭācchivasūtrasindhoḥ|
Spandāmṛtaṁ yadvasuguptapādaiḥ śrīkallaṭastatprakaṭīcakāra||
iti śrīmatkallaṭānusāreṇa śivasūtrāṇi maheśvareṇa svapna upadiṣṭāni na tu śrīkṣemarājena nirdiṣṭamiva śaṅkaropale likhitāni| Śrīspandakārikāpekṣayā catasro vṛttayo likhitāḥ - (1) Kṣemarājapādaiḥ spandanirṇayaḥ (2) Rāmakaṇṭhapādairvivṛtiḥ (3) Kallaṭapādairvṛttiḥ (4) Bhaṭṭotpalapādaiḥ spandapradīpikā| Kiñca yaḥ śrīspandakārikāsu prathamakārikāviṣaye vṛttirastyañcitakṣemarājaḥ spandasandohaṁ viracitavāniti||438||
"Illustrious Vasugupta (śrīmat-vasuguptaḥ) (was) the founder (pratiṣṭhāpakaḥ) of the Spanda branch (spanda-aṅgasya) in the Trika literature (trika-śāstrasamudāye). He (saḥ) did (akarot) so (evam) by means of venerable Spandakārikā-s (śrī-spanda-kārikā-yogena). Venerable Śivasūtra-s (śrī-śivasūtrāṇi) written (likhitāni) by the Great Lord (mahā-īśvareṇa) on the Śaṅkara's stone (śaṅkara-upale) were revealed (aprakāśyanta) to auspicious Vasugupta (śrimat-vasuguptāya). This (ayam) sage (budhaḥ) (was) also the founder (pratiṣṭhāpakaḥ api) of the Spanda school (spanda-śākhāyāḥ). Although (yadi api) celebrated Kṣemarāja (śrīla-kṣemārajaḥ) affirmed (dārḍhyena avadat) that (iti) illustrious Vasugupta (śrīmat-vasuguptaḥ) (was) the real author (vāstavika-racakaḥ) of venerable Spandakārikā-s (śrī-spanda-kārikāṇām), even so (tathā api) worshipful (pūjanīyaḥ) Bhāskara (bhāskaraḥ) ratified (niścayam akarot) that (iti) venerable Kallaṭa (śrī-kallaṭaḥ) (was) the real author (vāstavika-racakaḥ) of that scripture (śāstrasya tasya). Kallaṭa himself (kallaṭaḥ eva), however (punar), said (uktavān) in his Vṛtti (sva-vṛttau):
«Venerable Kallaṭa (śrī-kallaṭaḥ) manifested/displayed --'a long time ago' is tacitly included because Kallaṭa is using Perfect Tense-- (prakaṭīcakāra) the Nectar of Spanda --i.e. Spandakārikā-s-- (spanda-amṛtam... tad), which (yad) was composed --lit. strung-- (dṛbdham) by eminent Vasugupta (vasugupta-pādaiḥ) from the Ocean of Śivasūtra-s taught in dreams (to Vasugupta) by the Great Lord (mahā-īśa-svapna-upadiṣṭāt śiva-sūtra-sindhoḥ) on the Mahādeva mountain (mahādeva-girau... iti)»
According to illustrious Kallaṭa (śrīmat-kallaṭa-anusāreṇa), the Śivasūtra-s (śiva-sūtrāṇi) were taught (upadiṣṭāni) by the Great Lord (mahā-īśvareṇa) in dreams (svapne), and not (na tu) written (likhitāni) on the Śaṅkara's stone (śaṅkara-upale) as (iva) indicated (nirdiṣṭam) by venerable Kṣemarāja (śrī-kṣemarājena). With regard to venerable Spandakārikā-s (śrī-spanda-kārikā-apekṣayā), four (catasraḥ) commentaries (vṛttayaḥ) were written (likhitāḥ): (1) Spandanirṇaya (1... spanda-nirṇayaḥ) by eminent Kṣemarāja (kṣemarāja-pādaiḥ), (2) Vivṛti (2... vivṛtiḥ) by eminent Rāmakaṇṭha (rāmakaṇṭha-pādaiḥ), (3) Vṛtti (3... vṛttiḥ) by eminent Kallaṭa (kallaṭa-pādaiḥ) (and) (4) Spandapradīpikā (4... spanda-pradīpikā) by eminent Bhaṭṭotpala (bhaṭṭotpala-pādaiḥ). Besides (kiñca), revered Kṣemarāja (añcita-kṣemarājaḥ) wrote (viracitavān) Spandasandoha (spanda-sandoham) that (yaḥ) is (asti) a commentary (vṛttiḥ) on the first kārikā (prathama-kārikā-viṣaye) in venerable Spandakārikā-s (śrī-spanda-kārikāsu... iti)"||438||
श्रीमत्सोमानन्दस्त्रिकशास्त्रसमुदाये प्रत्यभिज्ञाङ्गस्य प्रतिष्ठापकः। स श्रीशिवदृष्टियोगेनैवमकरोत्। पूजनीयः सोमानन्दः प्रथमबुधो यश्चतुष्षष्टौ भैरवतन्त्रेषु शिवसूत्रेषु स्पन्दकारिकासु च निहितोपदेशांस्तर्कानुसारेण व्याख्यातुमारब्धवान्। श्रीशिवदृष्ट्युद्देशेन श्रीमदभिनवगुप्तः शिवदृष्ट्यालोचनं नाम वृत्तिं विरचितवान्। दौर्भाग्येन श्रीशिवदृष्ट्यालोचनमधुना व्यक्तं नष्टमेव। श्रीलसोमानन्दो महत उत्पलदेवस्य पिता च गुरुश्चापि। आदृत्यसोमानन्दः स्पन्दकुलशाखयोः दर्शनानामन्येषां च शास्त्रविदिति॥४३९॥
Śrīmatsomānandastrikaśāstrasamudāye pratyabhijñāṅgasya pratiṣṭhāpakaḥ| Sa śrīśivadṛṣṭiyogenaivamakarot| Pūjanīyaḥ somānandaḥ prathamabudho yaścatuṣṣaṣṭau bhairavatantreṣu śivasūtreṣu spandakārikāsu ca nihitopadeśāṁstarkānusāreṇa vyākhyātumārabdhavān| Śrīśivadṛṣṭyuddeśena śrīmadabhinavaguptaḥ śivadṛṣṭyālocanaṁ nāma vṛttiṁ viracitavān| Daurbhāgyena śrīśivadṛṣṭyālocanamadhunā vyaktaṁ naṣṭameva| Śrīlasomānando mahata utpaladevasya pitā ca guruścāpi| Ādṛtyasomānandaḥ spandakulaśākhayoḥ darśanānāmanyeṣāṁ ca śāstraviditi||439||
"Illustrious Somānanda (śrīmat-somānandaḥ) (was) the founder (pratiṣṭhāpakaḥ) of the Pratyabhijñā branch (pratyabhijñā-aṅgasya) in the Trika literature (trika-śāstrasamudāye). He (saḥ) did (akarot) so (evam) by means of venerable Śivadṛṣṭi (śrī-śiva-dṛṣṭi-yogena). Worshipful (pūjanīyaḥ) Somānanda (somānandaḥ) (was) the first sage (prathama-budhaḥ) who (yaḥ) started (ārabdhavān) to rationally explain (tarkānusāreṇa vyākhyātum) the teachings contained (nihita-upadeśān) in the sixty-four Bhairavatantra-s (catuṣṣaṣṭau bhairava-tantreṣu), in Śivasūtra-s (śiva-sūtreṣu) and (ca) in Spandakārikā-s (spanda-kārikāsu). With reference to venerable Śivadṛṣṭi (śrī-śivadṛṣṭi-uddeśena), illustrious Abhinavagupta (śrīmat-abhinavaguptaḥ) wrote (viracitavān) a commentary (vṛttim) called (nāma) Śivadṛṣtyālocana (śivadṛṣṭi-ālocanam). Unfortunately (daurbhāgyena), venerable Śivadṛṣtyālocana (śrī-śivadṛṣṭi-ālocanam) is apparently lost (vyaktam naṣṭam eva) now (adhunā). Celebrated Somānanda (śrīla-somānandaḥ) (was) father (pitā) and (ca... ca) also (api) Guru (guruḥ) of the great Utpaladeva (mahataḥ utpaladevasya). Venerable Somānanda (ādṛtya-somānandaḥ) (was) conversant with scriptures (śāstra-vit) of the Spanda and Kula schools (spanda-kula-śākhayoḥ) and (ca) of other philosophies (darśanānām anyeṣām... iti)"||439||
श्रीमदुत्पलदेवस्त्रिकशास्त्रसमुदाये प्रत्यभिज्ञाङ्गस्य मुख्यनिबन्धा। स श्रीश्वरप्रत्यभिज्ञायोगेनैवमकरोत्। पूजनीय उत्पलदेवस्त्रिकशास्त्रसमवाय आगमस्पन्दाङ्गयोः शास्त्रेषु प्राप्यमाणेभ्यः किञ्चित्सैद्धान्तिकोपदेशेभ्यः पूर्णयुक्तिसिद्धाधारं दातुं समाप्तवान्। विमर्शिनी विवृतिविमर्शिनी चेत्यभिनवगुप्तपादैर्वृत्ती द्वे श्रीश्वरप्रत्यभिज्ञायाः कीर्तिं वृद्धवत्यावेव। आदृत्योत्पलदेवोऽञ्चिताभिनवगुप्तस्य द्वादशानां गुरूणामन्यतमस्य श्रीमल्लक्ष्मणगुप्तस्यापि गुरुरासीत्। पर्यन्ते कीर्तितायाः श्रीश्वरप्रत्यभिज्ञाया ऋते श्रीलोत्पलदेवः पुस्तकान्यन्यानि विरचितवांस्तथाहि - अजडप्रमातृसिद्धिः सम्बन्धसिद्धिः शिवस्तोत्रावलीश्वरसिद्धिरीश्वरप्रत्यभिज्ञाविवृतिर्वृत्तयश्चान्याः काश्चिदिति॥४४०॥
Śrīmadutpaladevastrikaśāstrasamudāye pratyabhijñāṅgasya mukhyanibandhā| Sa śrīśvarapratyabhijñāyogenaivamakarot| Pūjanīya utpaladevastrikaśāstrasamavāya āgamaspandāṅgayoḥ śāstreṣu prāpyamāṇebhyaḥ kiñcitsaiddhāntikopadeśebhyaḥ pūrṇayuktisiddhādhāraṁ dātuṁ samāptavān| Vimarśinī vivṛtivimarśinī cetyabhinavaguptapādairvṛttī dve śrīśvarapratyabhijñāyāḥ kīrtiṁ vṛddhavatyāveva| Ādṛtyotpaladevo'ñcitābhinavaguptasya dvādaśānāṁ gurūṇāmanyatamasya śrīmallakṣmaṇaguptasyāpi gururāsīt| Paryante kīrtitāyāḥ śrīśvarapratyabhijñāyā ṛte śrīlotpaladevaḥ pustakānyanyāni viracitavāṁstathāhi - Ajaḍapramātṛsiddhiḥ sambandhasiddhiḥ śivastotrāvalīśvarasiddhirīśvarapratyabhijñāvivṛtirvṛttayaścānyāḥ kāściditi||440||
"Illustrious Utpaladeva (śrīmat-utpaladevaḥ) (is) the main author (mukhya-nibandhā) of the Pratyabhijñā branch (pratyabhijñā-aṅgasya) in the Trika literature (trika-śāstrasamudāye). He (saḥ) did (akarot) so (evam) by means of venerable Īśvarapratyabhijñā (śrī-īśvara-pratyabhijñā-yogena). Adorable (pūjanīyaḥ) Utpaladeva (utpaladevaḥ) finished (samāptavān) giving (dātum) full rational support (pūrṇa-yuktisiddha-ādhāram) to the somewhat dogmatic teachings (kiñcid saiddhāntika-upadeśebhyaḥ) to be found (prāpyamāṇebhyaḥ) in the scriptures (śāstreṣu) of the Āgama and Spanda branches (āgama-spanda-aṅgayoḥ) in the Trika literature (trika-śāstrasamavāye). Vimarśinī (vimarśinī) and (ca) Vivṛtivimarśinī (vivṛti-vimarśinī... iti), the two (dve) commentaries (vṛttī) by eminent Abhinavagupta (abhinavagupta-pādaiḥ), increased (vṛddhavatyau eva) the fame (kīrtim) of venerable Īśvarapratyabhijñā (śrī-īśvara-pratyabhijñāyāḥ). Revered Utpaladeva (ādṛtya-utpaladevaḥ) was (āsīt) also (api) the Guru (guruḥ) of illustrious Lakṣmaṇagupta (śrīmat-lakṣmaṇa-guptasya), one of the (anyatamasya) twelve Guru-s (dvādaśānām gurūṇām) of distinguished Abhinavagupta (añcita-abhinavaguptasya). Finally (paryante), apart from the famous venerable Īśvarapratyabhijñā (kīrtitāyāḥ śrī-īśvarapratyabhijñāyāḥ), celebrated Utpaladeva (śrīla-utpaladevaḥ) wrote (viracitavān) other (anyāni) books (pustakāni), for instance (tathāhi): Ajaḍapramātṛsiddhi (ajaḍa-pramātṛ-siddhiḥ), Sambandhasiddhi (sambandha-siddhiḥ), Śivastotrāvalī (śiva-stotra-āvalī), Īśvarasiddhi (īśvara-siddhiḥ), Īśvarapratyabhijñāvivṛti (īśvara-pratyabhijñā-vivṛtiḥ) and (ca) some (kāścid) other (anyāḥ) commentaries (vṛttayaḥ... iti)"||440||
श्रीमत्क्षेमराजो महामाहेश्वरस्याभिनवगुप्तस्य मुख्यशिष्य आसीत्। मम मते त्रिकदर्शने स महिष्ठभाष्यकृत्। क्षेमराजपादाः श्रीमदभिनवगुप्तस्यैकशिष्य आसन्यः कतिपयान्ग्रन्थान्विरचितवान्। अञ्चितक्षेमराजस्य श्रीयोगराजो मुख्यशिष्य आसीत्। शिष्योऽयमभिनवगुप्तपादैः श्रीपरमार्थसारविषयकं गुर्वर्थवृत्तिं लिखितवान्। श्रीलक्षेमराजेन पुस्तकानि कतिपयानि निबद्धानि तथाहि - शिवसूत्रविमर्शिनी स्पन्दनिर्णयः स्वच्छन्दोद्द्योतो नेत्रोद्द्योतः स्पन्दसन्दोहः प्रत्यभिज्ञाहृदयं प्रत्यभिज्ञाहृदयविवृतिः पराप्रावेशिका वृत्तयश्चान्याः काश्चिदिति॥४४१॥
Śrīmatkṣemarājo mahāmāheśvarasyābhinavaguptasya mukhyaśiṣya āsīt| Mama mate trikadarśane sa mahiṣṭhabhāṣyakṛt| Kṣemarājapādāḥ śrīmadabhinavaguptasyaikaśiṣya āsanyaḥ katipayāngranthānviracitavān| Añcitakṣemarājasya śrīyogarājo mukhyaśiṣya āsīt| Śiṣyo'yamabhinavaguptapādaiḥ śrīparamārthasāraviṣayakaṁ gurvarthavṛttiṁ likhitavān| Śrīlakṣemarājena pustakāni katipayāni nibaddhāni tathāhi - Śivasūtravimarśinī spandanirṇayaḥ svacchandoddyoto netroddyotaḥ spandasandohaḥ pratyabhijñāhṛdayaṁ pratyabhijñāhṛdayavivṛtiḥ parāprāveśikā vṛttayaścānyāḥ kāściditi||441||
"Illustrious Kṣemarāja (śrīmat-kṣemarājaḥ) was (āsīt) the main disciple (mukhya-śiṣyaḥ) of the Great Devotee of the Great Lord, Abhinavagupta (mahāmāheśvarasya abhinavaguptasya). In my opinion (mama mate), in the Trika philosophy (trika-darśane), he (saḥ) is the greatest commentator (mahiṣṭha-bhāṣya-kṛt). Eminent Kṣemarāja (kṣemarāja-pādāḥ) was (āsan) the only disciple (eka-śiṣyaḥ) of illustrious Abhinavagupta (śrīmat-abhinavaguptasya) who (yaḥ) wrote (viracitavān) several books (katipayān granthān). Venerable Yogarāja (śrī-yogarājaḥ) was (āsīt) the main disciple (mukhya-śiṣyaḥ) of distinguished Kṣemarāja (añcita-kṣemarājasya). This (ayam) disciple (śiṣyaḥ) wrote (likhitavān) an important commentary (gurvartha-vṛttim) on venerable Paramārthasāra (śrī-paramārthasāra-viṣayakam) by eminent Abhinavagupta (abhinavagupta-pādaiḥ). A certain number of books (pustakāni katipayāni) were composed (nibaddhāni) by celebrated Kṣemarāja (śrīla-kṣemarājena), for instance (tathāhi): Śivasūtravimarśinī (śiva-sūtra-vimarśinī), Spandanirṇaya (spanda-nirṇayaḥ), Svacchandoddyota (svacchanda-uddyotaḥ), Netroddyota (netra-uddyotaḥ), Spandasandoha (spanda-sandohaḥ), Pratyabhijñāhṛdaya (pratyabhijñā-hṛdayam), Pratyabhijñāhṛdayavivṛti (pratyabhijñā-hṛdaya-vivṛtiḥ), Parāprāveśikā (parāprāveśikā) and (ca) some (kāścid) other (anyāḥ) commentaries (vṛttayaḥ... iti)"||441||
पञ्च बुधा इमे च सत्यमन्दिरे पञ्चातिदृढस्थूणा नूनम्। किं सत्यमन्दिरम् - त्रिकदर्शनमवश्यम्। पूर्वोक्ताः पञ्च स्थूणाश्चाधोभागशङ्कुशीर्षसमन्विताः। अधोभागाः श्रीमद्दुर्वाससे श्रीकण्ठनाथेन दत्तेषु चतुष्षष्टिभैरवतन्त्रेष्वन्तर्गतदिव्यविज्ञानसुदृढभूम्यां स्थाः। प्रतिभैरवतन्त्रे महेश्वरो गुप्तः। सङ्क्षेपेणाद्वैतचतुष्षष्टिभैरवतन्त्राणि मोक्षदातॄणि। पञ्चस्थूणानां तासां शङ्कवस्तत्पञ्चबुधाश्चर्यज्ञानेन सबलीकृताः। स्थूणानां च शीर्षाणि तत्पञ्चबुधानां मुक्तेर्महाविभवेनालङ्कृतानि। दीर्घचतुरश्रो भागश्च योऽवलम्बते स्थूनाशीर्षेषु भवनस्य भवति - अस्मिनेवान्यबुधानां नामानि परभैरवेण तष्टानि निश्चितमेव। इदानीं बुधानन्यांस्तान्वक्ष्यामीति॥४४२॥
Pañca budhā ime ca satyamandire pañcātidṛḍhasthūṇā nūnam| Kiṁ satyamandiram - Trikadarśanamavaśyam| Pūrvoktāḥ pañca sthūṇāścādhobhāgaśaṅkuśīrṣasamanvitāḥ| Adhobhāgāḥ śrīmaddurvāsase śrīkaṇṭhanāthena datteṣu catuṣṣaṣṭibhairavatantreṣvantargatadivyavijñānasudṛḍhabhūmyāṁ sthāḥ| Pratibhairavatantre maheśvaro guptaḥ| Saṅkṣepeṇādvaitacatuṣṣaṣṭibhairavatantrāṇi mokṣadātṝṇi| Pañcasthūṇānāṁ tāsāṁ śaṅkavastatpañcabudhāścaryajñānena sabalīkṛtāḥ| Sthūṇānāṁ ca śīrṣāṇi tatpañcabudhānāṁ muktermahāvibhavenālaṅkṛtāni| Dīrghacaturaśro bhāgaśca yo'valambate sthūnāśīrṣeṣu bhavanasya bhavati - Asminevānyabudhānāṁ nāmāni parabhairaveṇa taṣṭāni niścitameva| Idānīṁ budhānanyāṁstānvakṣyāmīti||442||
"And (ca) these (ime) five (pañca) sages (budhāḥ) are certainly the five extremely firm columns (pañca-atidṛḍha-sthūṇāḥ nūnam) in the Temple of Truth (satya-mandire). What (kim) (is) the Temple of Truth (satya-mandiram)? — The Trika philosophy (trika-darśanam), of course (avaśyam). And (ca) the five (pañca) aforesaid (pūrva-uktāḥ) columns (sthūṇāḥ) are furnished with bases, shafts and capitals (adhobhāga-śaṅku-śīrṣa-samanvitāḥ). The bases (adhobhāgāḥ) are resting (sthāḥ) on the very firm ground of the divine Wisdom contained (antargata-divya-vijñāna-sudṛḍha-bhūmyām) in the sixty-four Bhairavatantra-s (catuṣṣaṣṭi-bhairava-tantreṣu) given (datteṣu) by Śrīkaṇṭhanātha --a form assumed by Parabhairava-- (śrī-kaṇṭhanāthena) to illustrious Durvāsās (śrīmat-durvāsase). In every Bhairavatantra (prati-bhairava-tantre), the Great Lord (mahā-īśvaraḥ) is hidden (guptaḥ). In short (saṅkṣepeṇa), the sixty-four non-dualistic Bhairavatantra-s (advaita-catuṣṣaṣṭi-bhairava-tantrāṇi) are givers of Liberation (mokṣa-dātṝṇi). The shafts (śaṅkavaḥ) of those five columns (pañca-sthūṇānām tāsām) are strengthened (sabalīkṛtāḥ) by the extraordinary Knowledge of those five sages (tad-pañca-budha-āścarya-jñānena). And (ca) the capitals (śīrṣāṇi) of the columns (sthūṇānām) are embellished (alaṅkṛtāni) with the Great Glory (mahā-vibhavena) of the Liberation (mukteḥ) of those five sages (tad-pañca-budhānām). And (ca) there is (bhavati) a rectangular portion (dīrghacaturaśraḥ bhāgaḥ) which (yaḥ) rests (avalambate) upon the capitals of the columns (sthūnā-śīrṣeṣu) of the Temple (bhavanasya) --i.e. the frieze-- — On this (asmin eva), the names (nāmāni) of other sages (anya-budhānām) have definitely been carved (taṣṭāni niścitam eva) by Parabhairava (para-bhairaveṇa). Now (idānīm) I will speak (vakṣyāmi) about those other sages (budhān anyān tān... iti)"||442||
श्रीमत्त्र्यम्बकनाथः श्रीदुर्वाससो मानसिकपुत्र आसीत् - स त्रिकदर्शनरक्षितॄणामस्माकं सर्वेषां मुख्यपूर्वजः। श्रीमल्लक्ष्मणगुप्तः पूजनीयोत्पलदेवस्य महाशिष्यश्चादृत्याभिनवगुप्तस्य द्वादशगुरूणामन्यतमश्चासीत्। स क्रमस्पन्दप्रत्यभिज्ञाशाखासु श्रीलाभिनवगुप्तमशिक्षयत्। श्रीमत्कल्लटः पूजार्हवसुगुप्तस्य मुख्यशिष्यश्च कीर्तितायाः स्पन्दवृत्तेरचकश्चासीत्। श्रीमच्छम्भुनाथः सिद्धनाथाख्योऽपि महामाहेश्वरस्याभिनवगुप्तस्य मुख्यगुरुरासीत्। स कुलशाखायां महतोऽभिनवगुप्तानशिक्षयत्। श्रीमद्भास्करो वसुगुप्तपादानां शिष्य आसीत्। स श्रीशिवसूत्रवार्त्तिकस्य रचक आसीत्। श्रीभास्करे श्रीलवसुगुप्तशिष्ये भूतेऽपि तथापि क्षेमराजपादैः शिवसूत्रविमर्शिनी भास्करपादैः शिवसूत्रवार्त्तिकात्कीर्तिततरा। किमर्थम्। आदृत्यक्षेमराजस्य पूजार्हाभिनवगुप्तशिष्यत्वात्। त्रिकदर्शनेऽभिनवगुप्तपादानां प्रागल्भ्यमिदं दर्शयति। श्रीमदभिनवगुप्तविशेषो महामाहेश्वरस्याभिनवगुप्तस्य शिष्याणामन्यतम आसीत्। स श्रीतन्त्रालोके महासिद्धेन प्रोच्यते। श्रीमद्रामकण्ठः श्रीस्पन्दकारिकाविषये विवृत्यभिहिताया वृत्तेः कारः। श्रीमद्वरदराजः श्रीशिवसूत्रविषये वार्त्तिकाभिहिताया वृत्तेः कारः। अलमनेनेति॥४४३॥
Śrīmattryambakanāthaḥ śrīdurvāsaso mānasikaputra āsīt - Sa trikadarśanarakṣitṝṇāmasmākaṁ sarveṣāṁ mukhyapūrvajaḥ| Śrīmallakṣmaṇaguptaḥ pūjanīyotpaladevasya mahāśiṣyaścādṛtyābhinavaguptasya dvādaśagurūṇāmanyatamaścāsīt| Sa kramaspandapratyabhijñāśākhāsu śrīlābhinavaguptamaśikṣayat| Śrīmatkallaṭaḥ pūjārhavasuguptasya mukhyaśiṣyaśca kīrtitāyāḥ spandavṛtteracakaścāsīt| Śrīmacchambhunāthaḥ siddhanāthākhyo'pi mahāmāheśvarasyābhinavaguptasya mukhyagururāsīt| Sa kulaśākhāyāṁ mahato'bhinavaguptānaśikṣayat| Śrīmadbhāskaro vasuguptapādānāṁ śiṣya āsīt| Sa śrīśivasūtravārttikasya racaka āsīt| Śrībhāskare śrīlavasuguptaśiṣye bhūte'pi tathāpi kṣemarājapādaiḥ śivasūtravimarśinī bhāskarapādaiḥ śivasūtravārttikātkīrtitatarā| Kimartham| Ādṛtyakṣemarājasya pūjārhābhinavaguptaśiṣyatvāt| Trikadarśane'bhinavaguptapādānāṁ prāgalbhyamidaṁ darśayati| Śrīmadabhinavaguptaviśeṣo mahāmāheśvarasyābhinavaguptasya śiṣyāṇāmanyatama āsīt| Sa śrītantrāloke mahāsiddhena procyate| Śrīmadrāmakaṇṭhaḥ śrīspandakārikāviṣaye vivṛtyabhihitāyā vṛtteḥ kāraḥ| Śrīmadvaradarājaḥ śrīśivasūtraviṣaye vārttikābhihitāyā vṛtteḥ kāraḥ| Alamaneneti||443||
"Illustrious Tryambakanātha (śrīmat-tryambakanāthaḥ) was (āsīt) the mental son (mānasika-putraḥ) of venerable Durvāsās (śrī-durvāsasaḥ) — He (saḥ) is the main ancestor (mukhya-pūrvajaḥ) of us all (asmākam sarveṣām) the guardians/protectors of Trika philosophy (trika-darśana-rakṣitṝṇām). Illustrious Lakṣmaṇagupta (śrīmat-lakṣmaṇaguptaḥ) was (āsīt) the great disciple (mahā-śiṣyaḥ) of worshipful Utpaladeva (pūjanīya-utpaladevasya) and (ca... ca) one of (anyatamaḥ) the twelve Guru-s (dvādaśa-gurūṇām) of revered Abhinavagupta (ādṛtya-abhinavaguptasya). He (saḥ) taught (aśikṣayat) celebrated Abhinavagupta (śrīla-abhinavaguptam) about the Krama, Spanda and Pratyabhijñā schools (krama-spanda-pratyabhijñā-śākhāsu). Illustrious Kallaṭa (śrīmat-kallaṭaḥ) was (āsīt) the main disciple (mukhya-śiṣyaḥ) of adorable Vasugupta (pūjārha-vasuguptasya) and (ca... ca) the author (racakaḥ) of the famous Spandavṛtti (kīrtitāyāḥ spanda-vṛtteḥ). Illustrious Śambhunātha (śrīmat-śambhunāthaḥ), also (api) called Siddhanātha (siddhanātha-ākhyaḥ), was (āsīt) the main Guru (mukhya-guruḥ) of the Great Devotee of the Great Lord, Abhinavagupta (mahā-māheśvarasya abhinavaguptasya). He (saḥ) taught (aśikṣayat) the Great Abhinavagupta (mahataḥ abhinavaguptān) about Kula school (kula-śākhāyām). Illustrious Bhāskara (śrīmat-bhāskaraḥ) was (āsīt) a disciple (śiṣyaḥ) of eminent Vasugupta (vasugupta-pādānām). He (saḥ) was (āsīt) the author (racakaḥ) of venerable Śivasūtravārttika (śrī-śiva-sūtra-vārttikasya). Although venerable Bhāskara was the disciple of celebrated Vasugupta (śrī-bhāskare śrīla-vasugupta-śiṣye bhūte api), even so (tathā api) Śivasūtravimarśinī (śiva-sūtra-vimarśinī) by eminent Kṣemarāja (kṣemarāja-pādaiḥ) is more famous (kīrtita-tarā) than Śivasūtravārttika (śiva-sūtra-vārttikāt) by eminent Bhāskara (bhāskara-pādaiḥ). Why? (kimartham) Because revered Kṣemarāja was the disciple of worshipful Abhinavagupta (ādṛtya-kṣemarājasya pūjārha-abhinavagupta-śiṣyatvāt). This (idam) shows (darśayati) the importance (prāgalbhyam) of eminent Abhinavagupta (abhinavagupta-pādānām) in Trika philosophy (trika-darśane). Illustrious Abhinavaguptaviśeṣa (śrīmat-abhinavagupta-viśeṣaḥ) was (āsīt) one of (anyatamaḥ) the disciples (śiṣyāṇām) of the Great Devotee of the Great Lord, Abhinavagupta (mahā-māheśvarasya abhinavaguptasya). He (saḥ) is mentioned (procyate) by the Great Siddha (mahā-siddhena) in venerable Tantrāloka (śrī-tantrāloke). Illustrious Rāmakaṇṭha (śrīmat-rāmakaṇṭhaḥ) is the author (kāraḥ) of the commentary (vṛtteḥ) called Vivṛti (vivṛti-abhihitāyāḥ) about venerable Spandakārikā-s (śrī-spanda-kārikā-viṣaye). Illustrious Varadarāja (śrīmat-varadarājaḥ) is the author (kāraḥ) of the commentary (vṛtteḥ) called Vārttika (vārttika-abhihitāyāḥ) about venerable Śivasūtra-s (śrī-śiva-sūtra-viṣaye). Enough (alam) of this (anena iti)"||443||
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॥
इति त्रिकमुख्यमतेषु सत्यमन्दिरद्वादशकनाम्नि प्रावेशिककाव्ये दशमश्लोकाद्द्वादशश्लोकपर्यन्तं श्लोकत्रयमेतदिति॥४४४॥
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||
iti trikamukhyamateṣu satyamandiradvādaśakanāmni prāveśikakāvye daśamaślokāddvādaśaślokaparyantaṁ ślokatrayametaditi||444||
"This (etad) (is) a group of three stanzas (śloka-trayam), from the tenth stanza (daśama-ślokāt) up to the twelfth stanza (dvādaśa-śloka-paryantam), in the introductory poetry (prāveśika-kāvye) called 'Twelve stanzas about the Temple of Truth' (satya-mandira-dvādaśaka-nāmni) in Main Tenets of Trika (Shaivism) (trika-mukhya-mateṣu):
«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... iti... iti)||10-12||»"||444||
दीक्षेति भक्तशिष्ययोर्विशेषोऽयम्। त्रिकमुख्यमतानीत्यभिहिते ग्रन्थेऽस्मिन्भक्ताः सर्वे श्रीत्रिकदर्शनस्य निखिलस्वादं भोक्तुं शक्ताः। भक्ता इमे सर्वस्य स्वभावाविद्यावरोधानुभवलक्षणाः। बन्धेऽस्मिन्नभक्तेष्वसङ्ख्येषु तुष्टेष्वपि तथापि भक्ता इमे नैवम्। भक्ता इमे दुःखसङ्कीर्णादनन्तबन्धान्मोक्षमिच्छन्ति। यथा चाशेषास्वादो रसिकोत्तमस्यान्नस्यात्यल्पांशेऽप्यस्य तथा चैव श्रीत्रिकस्याखिलस्वादो महेश्वरात्मशिवसततभक्त्या विरचिते त्रिकमुख्यमतसङ्क्षेपरूपेऽल्पग्रन्थेऽस्मिन्भोक्तुं शक्यत एव। अन्तिमोपदेशेनानेन गुरुणा गब्रिएल्प्रदीपकेन रचितैतत्पुस्तकविषयका मद्व्याख्या समाप्ता। इति शिवम्। अधुना सङ्क्षेपतो मया शैवमार्गत्रयमन्यद्वक्ष्यत इति॥४४५॥
Dīkṣeti bhaktaśiṣyayorviśeṣo'yam| Trikamukhyamatānītyabhihite granthe'sminbhaktāḥ sarve śrītrikadarśanasya nikhilasvādaṁ bhoktuṁ śaktāḥ| Bhaktā ime sarvasya svabhāvāvidyāvarodhānubhavalakṣaṇāḥ| Bandhe'sminnabhakteṣvasaṅkhyeṣu tuṣṭeṣvapi tathāpi bhaktā ime naivam| Bhaktā ime duḥkhasaṅkīrṇādanantabandhānmokṣamicchanti| Yathā cāśeṣāsvādo rasikottamasyānnasyātyalpāṁśe'pyasya tathā caiva śrītrikasyākhilasvādo maheśvarātmaśivasatatabhaktyā viracite trikamukhyamatasaṅkṣeparūpe'lpagranthe'sminbhoktuṁ śakyata eva| Antimopadeśenānena guruṇā gabrielpradīpakena racitaitatpustakaviṣayakā madvyākhyā samāptā| Iti śivam| Adhunā saṅkṣepato mayā śaivamārgatrayamanyadvakṣyata iti||445||
"This (ayam) (is) the difference (viśeṣaḥ) between devotee and disciple (bhakta-śiṣyayoḥ): 'Initiation' (dīkṣā iti). In this book called (abhihite granthe asmin) 'Main Tenets of Trika Shaivism' (trika-mukhya-matāni iti), all (sarve) the devotees (bhaktāḥ) can (śaktāḥ) enjoy (bhoktum) the full taste (nikhila-svādam) of venerable Trika philosophy (śrī-trika-darśanasya). These (ime) devotees (bhaktāḥ) are characterized by the experience of siege on the part of ignorance about the essential nature (svabhāva-avidyā-avarodha-anubhava-lakṣaṇāḥ) of everything (sarvasya). Although the innumerable non-devotees are satisfied in this bondage (bandhe asmin abhakteṣu asaṅkhyeṣu tuṣṭeṣu api), even so (tathā api) these (ime) devotees (bhaktāḥ) are not like that (na evam). These (ime) devotees (bhaktāḥ) want (icchanti) Liberation (mokṣam) from endless bondage replete with pain (duḥkha-saṅkīrṇāt ananta-bandhāt). And (ca) just as (yathā) the full flavor (aśeṣa-āsvādaḥ) of the most exquisite food (rasika-uttamasya annasya) (is) even (api) in a very small portion (ati-alpa-aṁśe) of this (asya), so (tathā ca eva) the whole taste (akhila-svādaḥ) of venerable Trika (śrī-trikasya) can (śakyate eva) be enjoyed (bhoktum) in this small book (alpa-granthe asmin) which is a compendium of the main tenets of Trika Shaivism (trika-mukhya-mata-saṅkṣepa-rūpe) composed (viracite) through a constant devotion to Śiva who is the Great Lord (mahā-īśvara-ātma-śiva-satata-bhaktyā). By this last teaching (antima-upadeśena anena), my explanation (mad-vyākhyā) about this book written (racita-etad-pustaka-viṣayakā) by Guru Gabriel Pradīpaka (guruṇā gabriel-pradīpakena) is finished (samāptā). May there be welfare for all (iti śivam)! Now (adhunā) I will describe (mayā... vakṣyate) succinctly (saṅkṣepatas) the other three Shaivisms (śaiva-mārga-trayam anyat... iti)"||445||
Chapter 11: Vīra, Śivādvaita and Śaivasiddhānta
The other three Shaivisms
त्रिकं केवलमद्वैतशैवमार्गः। वीरशिवाद्वैतशैवसिद्धान्तनामकशैवमार्गत्रयमन्यद्द्वैतम्। प्रथमं वीरशैवमार्गो रेणुकाचार्य एकोरामाराध्यः पण्डिताराध्यो मरुलाराध्यो विश्वाराध्यश्चेति पञ्चगुरुभिः सङ्क्रामितः। बसवेश्वरः शासनमेतत्प्रसृतवान्। शिवः लिङ्गरूपेण केवलं पूजितः। एषा पूजा लिङ्गानुसन्धानाख्या। पर्यन्ते जीवोऽङ्गनामको लिङ्गैकत्वं प्राप्नोति। लिङ्गैकत्वमार्गं यावदङ्गः गुरुलिङ्गजङ्गमपादोदकप्रसादभस्मरुद्राक्षमन्त्रात्मकाष्टावरणाश्रितः। लिङ्गधारणं जीवनपर्यन्तमनुष्ठितम्। वीरशैवमार्गः षट्स्थलनामकोऽपि। भक्तमहेशप्रसादिप्राणलिङ्गिशरणैक्यमयानि षट्स्थलानीमानि। अन्तेऽङ्गः शिवेनैकतामाप्त इति॥४४६॥
Trikaṁ kevalamadvaitaśaivamārgaḥ| Vīraśivādvaitaśaivasiddhāntanāmakaśaivamārgatrayamanyaddvaitam| Prathamaṁ vīraśaivamārgo reṇukācārya ekorāmārādhyaḥ paṇḍitārādhyo marulārādhyo viśvārādhyaśceti pañcagurubhiḥ saṅkrāmitaḥ| Basaveśvaraḥ śāsanametatprasṛtavān| Śivaḥ liṅgarūpeṇa kevalaṁ pūjitaḥ| Eṣā pūjā liṅgānusandhānākhyā| Paryante jīvo'ṅganāmako liṅgaikatvaṁ prāpnoti| Liṅgaikatvamārgaṁ yāvadaṅgaḥ guruliṅgajaṅgamapādodakaprasādabhasmarudrākṣamantrātmakāṣṭāvaraṇāśritaḥ| Liṅgadhāraṇaṁ jīvanaparyantamanuṣṭhitam| Vīraśaivamārgaḥ ṣaṭsthalanāmako'pi| Bhaktamaheśaprasādiprāṇaliṅgiśaraṇaikyamayāni ṣaṭsthalānīmāni| Ante'ṅgaḥ śivenaikatāmāpta iti||446||
"Only (kevalam) Trika (trikam) (is) a non-dualistic Shaivism (adavita-śaiva-mārgaḥ). The other (anyat) three Shaivisms called Vīra, Śivādvaita and Śaivasiddhānta (vīra-śivādvaita-śaivasiddhānta-nāmaka-śaiva-mārga-trayam) are dualistic (dvaitam). Firstly (prathamam), Vīra Shaivism (vīra-śaiva-mārgaḥ) was transmitted (saṅkrāmitaḥ) by five Guru-s (pañca-gurubhiḥ): 'Reṇukācārya (reṇukācāryaḥ), Ekorāmārādhya (ekorāmārādhyaḥ), Paṇḍitārādhya (paṇḍitārādhyaḥ), Marulārādhya (marulārādhyaḥ) and (ca) Viśvārādhya (viśvārādhyaḥ... iti). Basaveśvara (basaveśvaraḥ) spread (prasṛtavān) this (etad) discipline (śāsanam). Śiva (śivaḥ) is solely worshiped (kevalam pūjitaḥ) in the form of a liṅga --here liṅga is considered to be Śiva Himself-- (liṅga-rūpeṇa). This (eṣā) worship (pūjā) is known as liṅgānusandhāna --lit. a close inspection of the liṅga, i.e. the worshiper looks to penetrate into Śiva-- (liṅga-anusandhāna-ākhyā). Finally (paryante), the individual soul (jīvaḥ), called aṅga (aṅga-nāmakaḥ), attains (prāpnoti) unity with the liṅga (liṅga-ekatvam). During the path to the unity with the liṅga (liṅga-ekatva-mārgam yāvat), the aṅga (aṅgaḥ) resorts to the eight protective shields consisting of guru, liṅga, jaṅgama --roaming ascetic--, pādodaka --the water of the feet of the Guru or of the roaming ascetic--, prasāda --food offered to the roaming ascetic becomes a Favor from Śiva--, bhasma --holy ashes--, rudrākṣa --seeds to make a rosary which will be used for japa or muttering of the mantra-- and mantra --generally Om̐ namaḥ śivāya-- (guru-liṅga-jaṅgama-pāda-udaka-prasāda-bhasma-rudrākṣa-mantra-ātmaka-aṣṭa-āvaraṇa-āśritaḥ). The wearing of a liṅga --e.g. like a pendant-- (liṅga-dhāraṇam) is observed (anuṣṭhitam) during the whole life (jīvana-paryantam). Vīra Shaivism (vīra-śaiva-mārgaḥ) is also called Ṣaṭsthala --lit. the system consisting of six places or abodes-- (ṣaṭ-sthala-nāmakaḥ api). These (imāni) six sthala-s (ṣaṭ-sthalāni) are composed of bhakta --devotional practices--, maheśa --service--, prasādi --the practitioner receives the Favor from Śiva--, prāṇaliṅgi --realization of the inner Self--, śaraṇa --full surrender to Śiva-- and aikya --unity with Śiva-- (bhakta-mahā-īśa-prasādi-prāṇa-liṅgi-śaraṇa-aikya-mayāni). At the end (ante), the aṅga or individual soul (aṅgaḥ) attains unity (ekatām āptaḥ) with Śiva (śivena... iti)"||446||
शिवाद्वैतं शिवविशिष्टाद्वैताख्यमपि। शिवाद्वैतं श्रीकण्ठस्य दर्शनं यथा निर्दिष्टं स्वब्रह्मसूत्रभाष्ये। ब्रह्मसूत्रभाष्यविषयकाप्पय्यदीक्षितेनातिगुर्वर्थव्र्त्तिर्विद्यते - शिवाद्वैतनिर्णय इति वृत्तेरस्या नाम। दर्शनमिदं श्रीरामानुजस्य विशिष्टाद्वैतवेदान्तेऽतीव सदृशं ब्रह्म शिवोऽस्ति न तु विष्णुरिति विशेषेणानेन तु। श्रीकण्ठः पतिः पशुः पाशश्चेत्यवधारणानि निर्दिष्टवान्। केवलं जीवानां मोक्षाय विश्वं शिवेन सृष्टम्। शिवस्तु केवलं स्वचिच्छक्तियोगेन विश्वमिदं सृजति। शिवस्य तस्य चिच्छक्तेश्च मध्ये भेदो नास्ति। औपनिषदऋषिनिर्दिष्टेन शिवध्यानेन मोक्षो लब्धस्तथाहि हृदय आकाशरूपशिवध्यानम्। मोक्षोऽत्र पशुत्वान्मोचनं च शिवत्वस्याधिगमनं च। पर्यन्ते ध्यानी तत्त्वमसीति महावाक्ये समाविष्टः। श्रीकण्ठो जीवन्मुक्तिसम्भवं स्वीकरोत्येव - शिवाद्वैतस्य च विशिष्टाद्वैतवेदान्तस्य च मध्यतो विशेषोऽन्योऽयमिति॥४४७॥
Śivādvaitaṁ śivaviśiṣṭādvaitākhyamapi| Śivādvaitaṁ śrīkaṇṭhasya darśanaṁ yathā nirdiṣṭaṁ svabrahmasūtrabhāṣye| Brahmasūtrabhāṣyaviṣayakāppayyadīkṣitenātigurvarthavrttirvidyate - Śivādvaitanirṇaya iti vṛtterasyā nāma| Darśanamidaṁ śrīrāmānujasya viśiṣṭādvaitavedānte'tīva sadṛśaṁ brahma śivo'sti na tu viṣṇuriti viśeṣeṇānena tu| Śrīkaṇṭhaḥ patiḥ paśuḥ pāśaścetyavadhāraṇāni nirdiṣṭavān| Kevalaṁ jīvānāṁ mokṣāya viśvaṁ śivena sṛṣṭam| Śivastu kevalaṁ svacicchaktiyogena viśvamidaṁ sṛjati| Śivasya tasya cicchakteśca madhye bhedo nāsti| Aupaniṣadaṛṣinirdiṣṭena śivadhyānena mokṣo labdhastathāhi hṛdaya ākāśarūpaśivadhyānam| Mokṣo'tra paśutvānmocanaṁ ca śivatvasyādhigamanaṁ ca| Paryante dhyānī tattvamasīti mahāvākye samāviṣṭaḥ| Śrīkaṇṭho jīvanmuktisambhavaṁ svīkarotyeva - Śivādvaitasya ca viśiṣṭādvaitavedāntasya ca madhyato viśeṣo'nyo'yamiti||447||
"Śivādvaita (śiva-advaitam) is also called Śivaviśiṣṭādvaita (śiva-viśiṣṭa-advaita-ākhyam api). Śivādvaita (śiva-advaitam) (is) the philosophy (darśanam) of Śrīkaṇṭha --not the form of Śiva known as Śrīkaṇṭhanātha but 'Śrīkaṇṭha Śivācārya'-- (śrīkaṇṭhasya) as (yathā) postulated (nirdiṣṭam) in his Brahmasūtrabhāṣya --a famous commentary on Brahmasūtra-s-- (sva-brahma-sūtra-bhāṣye). There is (vidyate) a very important commentary (ati-gurvartha-vrttiḥ) by Appayyadīkṣita (appayya-dīkṣitena) about Brahmasūtrabhāṣya (brahma-sūtra-bhāṣya-viṣayakā) — The name (nāma) of this commentary (vṛtteḥ asyāḥ) (is) 'Śivādvaitanirṇaya (śiva-advaita-nirṇayaḥ iti)'. This (idam) philosophy (darśanam) is very similar (atīva sadṛśam) to Viśiṣṭādvaitavedānta (viśiṣṭa-advaita-vedānte) of venerable Rāmānuja (śrī-rāmānujasya), but (tu) with this difference (viśeṣeṇa anena): 'Brahma (brahma) is (asti) Śiva (śivaḥ) and not (na tu) Viṣṇu (viṣṇuḥ iti)'. Śrīkaṇṭha (śrīkaṇṭha) indicated (nirdiṣṭavān) the conceptions (avadhāraṇāni) of Pati --Lord-- (patiḥ), paśu --bound soul-- (paśuḥ) and (ca) pāśa --bond-- (pāśaḥ... iti)'. The universe (viśvam) was created (sṛṣṭam) by Śiva (śivena) only (kevalam) for the Liberation (mokṣāya) of the individual souls (jīvānām). But (tu) Śiva (śivaḥ) creates (sṛjati) this (idam) universe (viśvam) only (kevalam) through His own Cicchakti --i.e. Cit-śakti-- (sva-cit-śakti-yogena). There is no (na asti) difference (bhedaḥ) between (madhye) Śiva (śivasya) and (ca) His (tasya) Cicchakti (cit-śakteḥ). Liberation (mokṣaḥ) is attained (labdhaḥ) by meditation on Śiva (śiva-dhyānena) as indicated by the Upanishadic Seers (aupaniṣada-ṛṣi-nirdiṣṭena); for example (tathāhi), meditation on Śiva in the form of the Ether (ākāśa-rūpa-śiva-dhyānam) in the heart (hṛdaye). Liberation (mokṣaḥ) here (atra) is release (mocanam) from pashuhood --from the state of a paśu or bound soul-- (paśutvāt) and (ca... ca) acquisition (adhigamanam) of Shivahood --of the State of Śiva-- (śivatvasya). At the end (paryante), the meditator (dhyānī) gets absorbed (samāviṣṭaḥ) into the great proposition (mahāvākye): 'That (tad) Thou (tvam) Art (asi iti)'. Śrīkaṇṭha (śrīkaṇṭhaḥ) accepts (svīkaroti eva) the possibility of Liberation while living (jīvat-mukti-sambhavam) — This (ayam) (is) another (anyaḥ) difference (viśeṣaḥ) between (madhyatas) Śivādvaita (śiva-advaitasya) and (ca... ca) Viśiṣṭādvaitavedānta (viśiṣṭa-advaita-vedāntasya... iti)"||447||
शैवसिद्धान्तः स्वशास्त्रसमुदाये चतुरो वेदांश्चाष्टादश रुद्रतन्त्राणि च दश शिवतन्त्राणि च स्वीकरोति। श्रीकामिकतन्त्रमितीह मुख्यतन्त्रम्। पन्निरुतिरुमुरै च शिवज्ञानबोधं च द्वादश तिरुमुरैश् च तेवारम् च शिवज्ञानसिद्धियार् च सिद्धान्ताष्टकं चेत्यन्यानि गुर्वर्थशास्त्राणि। श्रीकण्ठस्य शिवाद्वैतमिव शैवसिद्धान्तः पतिः पशुः पाशश्चेत्यवधारणानि निर्दिशति। आणवमलं च कार्ममलं च मायीयमलं चेति त्रिविधः पाशः। विज्ञानाकलो वा प्रलयाकलो वा सकलोऽथवेति त्रिविधः पशुः। विज्ञानाकलस्याणवमलमस्ति। प्रलयाकलस्याणवकार्ममले भवतः। सकलस्याणवकार्ममायीयमलानि विद्यन्ते। अत्र शैवसिद्धान्तस्त्रिकेऽतीव सदृशः। मोक्षमार्ग एवम् - प्रथमं पशुना तापस्यमभ्यसितव्यं ततः शिवो गुरुरूपेण प्रभवति पशुश्च शिष्यो भवति ततो गुरोरस्योपदेशेभ्यो मलान्यपनीतान्यन्ते शिष्यः स्वस्वरूपं प्राप्नोति। मोक्षसमये केवलं योग्यतमेभ्यः शिवः स्वानन्दानुभूतिं प्रददाति। अन्येभ्यः शिवेन विद्येश्वररुद्रमन्त्रेश्वरावस्थाः प्रदत्ताः। आणवमलं चागामिकर्म च शिवस्य ज्ञानशक्त्यापनीते। सञ्चितकर्म शिवस्य क्रियाशक्त्यापनीतम्। प्रारब्धकर्म पर्यन्तेऽनुभवेनैवापनीतम्। मोक्षात्पश्चान्मुक्तजीवः शिवस्वभावं भुङ्क्ते न त्वत्यन्तं शिवसमस्तद्यथा मुक्तिरियं भेदाभेदरूपेति॥४४८॥
Śaivasiddhāntaḥ svaśāstrasamudāye caturo vedāṁścāṣṭādaśa rudratantrāṇi ca daśa śivatantrāṇi ca svīkaroti| Śrīkāmikatantramitīha mukhyatantram| Pannirutirumurai ca śivajñānabodhaṁ ca dvādaśa tirumuraiś ca tevāram ca śivajñānasiddhiyār ca siddhāntāṣṭakaṁ cetyanyāni gurvarthaśāstrāṇi| Śrīkaṇṭhasya śivādvaitamiva śaivasiddhāntaḥ patiḥ paśuḥ pāśaścetyavadhāraṇāni nirdiśati| Āṇavamalaṁ ca kārmamalaṁ ca māyīyamalaṁ ceti trividhaḥ pāśaḥ| Vijñānākalo vā pralayākalo vā sakalo'thaveti trividhaḥ paśuḥ| Vijñānākalasyāṇavamalamasti| Pralayākalasyāṇavakārmamale bhavataḥ| Sakalasyāṇavakārmamāyīyamalāni vidyante| Atra śaivasiddhāntastrike'tīva sadṛśaḥ| Mokṣamārga evam - Prathamaṁ paśunā tāpasyamabhyasitavyaṁ tataḥ śivo gururūpeṇa prabhavati paśuśca śiṣyo bhavati tato gurorasyopadeśebhyo malānyapanītānyante śiṣyaḥ svasvarūpaṁ prāpnoti| Mokṣasamaye kevalaṁ yogyatamebhyaḥ śivaḥ svānandānubhūtiṁ pradadāti| Anyebhyaḥ śivena vidyeśvararudramantreśvarāvasthāḥ pradattāḥ| Āṇavamalaṁ cāgāmikarma ca śivasya jñānaśaktyāpanīte| Sañcitakarma śivasya kriyāśaktyāpanītam| Prārabdhakarma paryante'nubhavenaivāpanītam| Mokṣātpaścānmuktajīvaḥ śivasvabhāvaṁ bhuṅkte na tvatyantaṁ śivasamastadyathā muktiriyaṁ bhedābhedarūpeti||448||
"Śaivasiddhānta (śaiva-siddhāntaḥ) accepts (svīkaroti) in its literature (sva-śāstrasamudāye) the four Veda-s (caturaḥ vedān), the eighteen Rudratantra-s (aṣṭādaśa rudra-tantrāṇi) and (ca... ca... ca) the ten Śivatantra-s (śiva-tantrāṇi). Here (iha) the main Tantra (mukhya-tantram) is venerable Kāmikatantra (śrī-kāmika-tantram iti). Other (anyāni) important scriptures (gurvartha-śāstrāṇi) --the names of some scriptures are in Tamil language--: 'Pannirutirumurai (pannirutirumurai), Śivajñānabodha (śiva-jñāna-bodham), twelve (dvādaśa) Tirumuraiś (tirumuraiś), Tevāram (tevāram), Śivajñānasiddhiyār (śiva-jñāna-siddhiyār), and (ca... ca... ca... ca... ca... ca...) Siddhāntāṣṭaka (siddhānta-aṣṭakam... iti). Like (iva) Śrīkaṇṭha's Śivādvaita (śrīkaṇṭhasya śiva-advaitam), Śaivasiddhānta (śaiva-siddhāntaḥ) postulates (nirdiśati) the conceptions (avadhāraṇāni) of Pati --Lord-- (patiḥ), paśu --bound soul-- (paśuḥ) and (ca) pāśa --bond-- (pāśaḥ... iti). Pāśa or bond (pāśaḥ) is of three kinds (trividhaḥ): 'Āṇavamala (āṇava-malam), Kārmamala (kārma-malam) and (ca... ca... ca) Māyīyamala (māyīya-malam... iti). Paśu or bound soul (paśuḥ) is of three sorts (trividhaḥ): 'Vijñānākala (vijñāna-akalaḥ) or (vā... vā) Pralayākala (pralayākalaḥ) or (athavā) Sakala (sakalaḥ... iti)'. Vijñānākala has Āṇavamala (vijñāna-akalasya āṇava-malam asti). Pralayākala has Āṇavamala and Kārmamala (pralaya-akalasya āṇava-kārma-male bhavataḥ). Sakala has Āṇavamala, Kārmamala and Māyīyamala (sakalasya āṇava-kārma-māyīya-malāni vidyante). Regarding this (atra), Śaivasiddhānta (śaiva-siddhāntaḥ) is very similar (atīva sadṛśaḥ) to Trika (trike). The path to Liberation (mokṣa-mārgaḥ) (is) so (evam): Firstly (prathamam), the paśu has to practice ascetism (paśunā tāpasyam abhyasitavyam); after that (tatas), Śiva (śivaḥ) appears (prabhavati) in the form of a Guru (guru-rūpeṇa) and (ca) the paśu (paśuḥ) becomes (bhavati) a disciple (śiṣyaḥ); afterward (tatas), the mala-s or impurities (malāni) are removed (apanītāni) through the teachings (upadeśebhyaḥ) of this Guru (guroḥ asya); at the end (ante), the disciple (śiṣyaḥ) attains (prāpnoti) his own essential nature (sva-svarūpam). At the time of Liberation (mokṣa-samaye), Śiva (śivaḥ) gives (pradadāti) the Experience of His Bliss (sva-ānanda-anubhūtim) only (kevalam) to the fittest ones (yogyatamebhyaḥ). The states of Vidyeśvara, Rudra and Mantreśvara (vidyeśvara-rudra-mantreśvara-avasthāḥ) are bestowed (pradattāḥ) by Śiva (śivena) to the others (anyebhyaḥ). Āṇavamala (āṇava-malam) and (ca... ca) āgāmikarma --future karma-- (āgāmi-karma) are extirpated (apanīte) by the Power of Knowledge (jñāna-śaktyā) of Śiva (śivasya). Sañcitakarma --accumulated karma-- (sañcita-karma) is extirpated (apanītam) by the Power of Action (kriyā-śaktyā) of Śiva (śivasya). Finally (paryante), prārabdhakarma --lit. 'karma that has begun', that is to say, the current working karma-- (prārabdha-karma) is extirpated (apanītam) by the experience alone --i.e. one has to experience his prārabdhakarma in order to remove it-- (anubhavena eva). After Liberation (mokṣāt paścāt), the liberated soul (muktajīvaḥ) enjoys (bhuṅkte) the nature of Śiva (śiva-svabhāvam) but he is not (na tu) completely (atyantam) identical with Śiva (śiva-samaḥ), namely (tadyathā), this (iyam) Liberation (muktiḥ) is bhedābheda --unity in diversity-- (bheda-abheda-rūpā iti)"||448||
Chapter 12: Śrīmatkṣemarāja's Parāprāveśikā
Introduction
साधकः पृष्टवान् - गुरुजी ततः किमिति। गुरुः प्रत्युक्तवान् - इदानीं क्षेमराजपादैर्विरचितां श्रीपराप्रावेशिकां व्याख्यास्यामि। कोऽअर्थः प्रावेशिकाशब्दस्य। अर्थौ द्वौ - निष्ठा व्यापिका च। परमेति पराशब्दस्यार्थः। अत एव परमानिष्ठा वा परमाव्यापिका वेति पराप्रावेशिकोक्तेरर्थः। श्रीमत्क्षेमराजः श्रीशिवसूत्रविमर्शिनी श्रीस्पन्दनिर्णयः श्रीस्वच्छन्दोद्द्योतः श्रीनेत्रोद्द्योतः श्रीप्रत्यभिज्ञाहृदयमित्यादीनां गुर्वर्थशास्त्राणां रचकः। श्रीमत्पराप्रावेशिका तत्त्वाध्ययनोपोद्घातोऽपि। अञ्चितक्षेमराजः शक्तेर्भिन्ननामान्यपि वर्णयति। प्रासादमन्त्ररहस्यं महार्षिणा परीक्षितमपि। शक्तेः पराकृतिः प्रकर्षनिरूपिता। अधुनारम्भकश्लोक इति॥४४९॥
Sādhakaḥ pṛṣṭavān - Gurujī tataḥ kimiti| Guruḥ pratyuktavān - Idānīṁ kṣemarājapādairviracitāṁ śrīparāprāveśikāṁ vyākhyāsyāmi| Ko'arthaḥ prāveśikāśabdasya| Arthau dvau - Niṣṭhā vyāpikā ca| Parameti parāśabdasyārthaḥ| Ata eva paramāniṣṭhā vā paramāvyāpikā veti parāprāveśikokterarthaḥ| Śrīmatkṣemarājaḥ śrīśivasūtravimarśinī śrīspandanirṇayaḥ śrīsvacchandoddyotaḥ śrīnetroddyotaḥ śrīpratyabhijñāhṛdayamityādīnāṁ gurvarthaśāstrāṇāṁ racakaḥ| Śrīmatparāprāveśikā tattvādhyayanopodghāto'pi| Añcitakṣemarājaḥ śakterbhinnanāmānyapi varṇayati| Prāsādamantrarahasyaṁ mahārṣiṇā parīkṣitamapi| Śakteḥ parākṛtiḥ prakarṣanirūpitā| Adhunārambhakaśloka iti||449||
The seeker (sādhakaḥ) asked (pṛṣṭavān): "Gurujī (gurujī), what (kim) (is) next (tatas... iti)?". The Guru (guruḥ) replied (pratyuktavān): "Now (idānīm) I will explain (vyākhyāsyāmi) venerable Parāprāveśikā (śrī-parā-prāveśikām) composed (viracitām) by eminent Kṣemarāja (kṣemarāja-pādaiḥ). What (kaḥ) (is) the meaning (arthaḥ) of the word 'prāveśikā' (prāveśikā-śabdasya)? (There are) two (dvau) meanings (arthau): Inherent (niṣṭhā) and (ca) penetrating (vyāpikā). The meaning (arthaḥ) of the word 'parā' (parā-śabdasya) (is) supreme (paramā iti). On this account (atas eva), the meaning (arthaḥ) of the expression 'parāprāveśikā' (parāprāveśikā-ukteḥ) (is) 'inherent in the Supreme (Power)' --in feminine gender-- (paramā-niṣṭhā) or (vā... vā) 'penetrating into the Supreme (Power)' --in feminine gender-- (paramā-vyāpikā... iti). Illustrious Kṣemarāja (śrīmat-kṣemarājaḥ) (is) the author (racakaḥ) of important scriptures (gurvartha-śāstrāṇām) (such as) venerable (śrī... śrī... śrī... śrī... śrī) Śivasūtravimarśinī (śiva-sūtra-vimarśinī), Spandanirṇaya (spanda-nirṇayaḥ), Svacchandoddyota (svacchanda-uddyotaḥ), Netroddyota (netra-uddyotaḥ), Pratyabhijñāhṛdaya (pratyabhijñā-hṛdayam), etc. (iti-ādīnām). Auspicious Parāprāveśikā (śrīmat-parāprāveśikā) (is) also (api) an introduction to the study of the tattva-s or categories (tattva-adhyayana-upodghātaḥ). Revered Kṣemarāja (añcita-kṣemarājaḥ) describes (varṇayati) even (api) the different names (bhinna-nāmāni) of Śakti (śakteḥ). The mystery of Prāsāda mantra --i.e. Sauḥ-- (prāsāda-mantra-rahasyam) is also carefully investigated (parīkṣitam api) by the Great Ṛṣi (mahā-ṛṣiṇā). The Parā aspect (parā-ākṛtiḥ) of Śakti (śakteḥ) is predominantly described (prakarṣa-nirūpitā). Now (adhunā), an introductory stanza (ārambhaka-ślokaḥ iti)"||449||
Praise
विश्वात्मिकां तदुत्तीर्णां हृदयं परमेशितुः।
परादिशक्तिरूपेण स्फुरन्तीं संविदं नुमः॥
इति। श्लोकेऽस्मिन्हृदयमिति संवित्तिरर्थात्सर्वस्य परमशक्तिरूपः सारो न तु स्थूलहृदयमनाहतचक्रमपि वा। अत्र परमेशितेति महेश्वरः सर्वस्य स्वामी। स्फुरन्ती परमेश्वरस्य शक्तिर्निखिलविश्वरूपार्थात्सैतज्जगद्रूपेण स्फुरति। शक्तिरियं विश्वात्मिकार्थाद्विश्वमया च विश्वोत्तीर्णा च। स्फुरन्ती परादिशक्तिरूपेण प्रभवति - आदिशब्देनापराशक्तिश्च परापराशक्तिश्च विवक्षयोद्दिष्टे। अधुना वचनमिति॥४५०॥
Viśvātmikāṁ taduttīrṇāṁ hṛdayaṁ parameśituḥ|
Parādiśaktirūpeṇa sphurantīṁ saṁvidaṁ numaḥ||
iti| Śloke'sminhṛdayamiti saṁvittirarthātsarvasya paramaśaktirūpaḥ sāro na tu sthūlahṛdayamanāhatacakramapi vā| Atra parameśiteti maheśvaraḥ sarvasya svāmī| Sphurantī parameśvarasya śaktirnikhilaviśvarūpārthātsaitajjagadrūpeṇa sphurati| Śaktiriyaṁ viśvātmikārthādviśvamayā ca viśvottīrṇā ca| Sphurantī parādiśaktirūpeṇa prabhavati - Ādiśabdenāparāśaktiśca parāparāśaktiśca vivakṣayoddiṣṭe| Adhunā vacanamiti||450||
«We praise (numaḥ) the Heart (hṛdayam) of the Supreme (parama) Master or Īśitā (īśituḥ), (also) known (saṁvidam) as Sphurantī (sphurantīm) appearing in the form (rūpeṇa) of Śakti or Power (śakti) in Her aspects Parā --Supreme-- (parā), etc. (ādi), (who is both) immanent (ātmikām) (and) transcendent (uttīrṇām) (in respect to) the universe (viśva... tad... iti).»
"In this stanza (śloke asmin) 'Hṛdaya' (hṛdayam iti) (is) Consciousness (saṁvittiḥ), that is to say (arthāt), the Essence (sāraḥ) —which is the Supreme Power (parama-śakti-rūpaḥ)— of all (sarvasya), and not (na tu) the physical heart (sthūla-hṛdayam) or (vā) even (api) the Anāhatacakra (anāhata-cakram). Here (atra) 'Parameśitā' --lit. the Supreme Master-- (parama-īśitā iti) (is) the Great Lord (mahā-īśvaraḥ), the Owner (svāmī) of all (sarvasya). Sphurantī (sphurantī) (is) the Śakti or Power (śaktiḥ) of the Supreme Lord (parama-īśvarasya) —(and this Power) is the whole universe (nikhila-viśva-rūpā)—, i.e. (arthāt) She --Śakti-- (sā) throbs and flashes (sphurati) in the form of this cosmos (etad-jagat-rūpeṇa). This (iyam) Śakti (śaktiḥ) (is) viśvātmikā (viśva-ātmikā), that is (arthāt), immanent in the universe (viśva-mayā) and also (ca... ca) (viśvottīrṇā or) trascendental regarding the universe (viśva-uttīrṇā). Sphurantī (sphurantī) appears (prabhavati) in the form of Śakti or Power in Her aspects Parā, etc. (parā-ādi-śakti-rūpeṇa) — By the word 'ādi' (ādi-śabdena), Aparāśakti (aparā-śaktiḥ) and (ca... ca) Parāparāśakti (parā-aparā-śaktiḥ) are tacitly hinted at (vivakṣayā uddiṣṭe). Now (adhunā) the text (vacanam iti)"||450||
First portion
इह खलु परमेश्वरः प्रकाशात्मा प्रकाशश्च विमर्शस्वभावः विमर्शो नाम विश्वाकारेण विश्वप्रकाशेन विश्वसंहरणेन चाकृत्रिमाहमिति विस्फुरणम्। यदि निर्विमर्शः स्यादनीश्वरो जडश्च प्रसज्येत।
इति। ज्योतिर्द्युतिर्महातेजो वैमल्यं चेति प्रकाशशब्दस्यार्थः। परीक्षेति विमर्शशब्दस्यार्थः। प्रकाशविमर्शशब्दौ शिवशक्त्योः पारिभाषिकशब्दौ। विमर्शो विश्वस्य सृष्टिस्थितिसंहारं कुर्वाणोऽकृत्रिमाहन्तावत्विस्फुरणः। एवं जगतः सृष्टिस्थितिसंहारमध्ये शक्तिः पश्चाद्भूमौ पूर्णाहन्तेति तिष्ठति। सङ्क्षेपेण शक्तिर्विमर्शनामकापि विश्वमया -अस्या विश्वस्य सृष्टिस्थितिसंहारकर्तृत्वात्- च विश्वोत्तीर्णा -अस्या अकृत्रिमाहन्तेति निर्भासत्वात्- च। यदि परभैरवः संविदाख्योऽपि निर्विमर्शः स्यादनीश्वरः प्रसज्येत फलतश्च जडः। प्रकाशमात्रो विश्वस्य सृष्टिस्थितिसंहारं कर्तुमक्षमः। ईश इतीस्वरशब्दस्यार्थोऽन्यः। तस्मान्निर्विमर्शः परभैरव ईशो भवितुं न कुर्यात्। किमिति। यतः स शक्तिहीनः स्यात्। तथा त्रिकदर्शनानुसारेण विमर्शः कस्यचित्प्रकटनार्थमावश्यकः। सुखावगम्यमेतदिति॥४५१॥
Iha khalu parameśvaraḥ prakāśātmā prakāśaśca vimarśasvabhāvaḥ vimarśo nāma viśvākāreṇa viśvaprakāśena viśvasaṁharaṇena cākṛtrimāhamiti visphuraṇam| Yadi nirvimarśaḥ syādanīśvaro jaḍaśca prasajyeta|
iti| Jyotirdyutirmahātejo vaimalyaṁ ceti prakāśaśabdasyārthaḥ| Parīkṣeti vimarśaśabdasyārthaḥ| Prakāśavimarśaśabdau śivaśaktyoḥ pāribhāṣikaśabdau| Vimarśo viśvasya sṛṣṭisthitisaṁhāraṁ kurvāṇo'kṛtrimāhantāvatvisphuraṇaḥ| Evaṁ jagataḥ sṛṣṭisthitisaṁhāramadhye śaktiḥ paścādbhūmau pūrṇāhanteti tiṣṭhati| Saṅkṣepeṇa śaktirvimarśanāmakāpi viśvamayā -asyā viśvasya sṛṣṭisthitisaṁhārakartṛtvāt- ca viśvottīrṇā -asyā akṛtrimāhanteti nirbhāsatvāt- ca| Yadi parabhairavaḥ saṁvidākhyo'pi nirvimarśaḥ syādanīśvaraḥ prasajyeta phalataśca jaḍaḥ| Prakāśamātro viśvasya sṛṣṭisthitisaṁhāraṁ kartumakṣamaḥ| Īśa itīsvaraśabdasyārtho'nyaḥ| Tasmānnirvimarśaḥ parabhairava īśo bhavituṁ na kuryāt| Kimiti| Yataḥ sa śaktihīnaḥ syāt| Tathā trikadarśanānusāreṇa vimarśaḥ kasyacitprakaṭanārthamāvaśyakaḥ| Sukhāvagamyametaditi||451||
«Here (iha), the essence or self (ātmā) (of) the Supreme (parama) Lord (īśvaraḥ) (is) certainly (khalu) Prakāśa or Śiva (prakāśa); and (ca) Prakāśa (prakāśaḥ) (is) the essential nature (sva-bhāvaḥ) (of) Vimarśa or Śakti (vimarśa). That is called (nāma) Vimarśa (vimarśaḥ) (who, while acting) as the one who manifests (ākāreṇa), displays --i.e. maintains-- (prakāśena) and (ca) dissolves (saṁhāraṇena) the universe (viśva... viśva... viśva), flashes (visphuraṇam) (as) "the natural (akṛtrima) I-ness" (aham iti)|
If (yadi) (the Supreme Consciousness) were (syāt) without Vimarśa or Śakti (nis-vimarśaḥ), It would consequently be (prasajyeta) powerless (an-īśvaraḥ) and(, as a result,) (ca) inert (jaḍaḥ... iti).»
"The meaning (arthaḥ) of the word 'Prakāśa' (prakāśa-śabdasya) (is) 'Light (jyotiḥ), Brightness (dyutiḥ), Splendor (mahā-tejas) and (ca) Clearness (vaimalyam... iti)'. The meaning (arthaḥ) of the word 'Vimarśa' (vimarśa-śabdasya) (is) 'Examination' (parīkṣā iti). The words 'Prakāśa and Vimarśa' (prakāśa-vimarśa-śabdau) are technical terms (pāribhāṣika-śabdau) of Śiva and Śakti (śiva-śaktyoḥ). Vimarśa (vimarśaḥ), while bringing about (kurvāṇaḥ) manifestation, maintenance and dissolution (sṛṣṭi-sthiti-saṁhāram) of the universe (viśvasya), flashes (visphuraṇaḥ) as the natural I-ness (akṛtrima-ahantā-vat). Thus (evam), in the middle of manifestation, maintenance and dissolution (sṛṣṭi-sthiti-saṁhāra-madhye) of the universe (jagataḥ), Śakti (śaktiḥ) remains (tiṣṭhati) as the Perfect I-ness (pūrṇa-ahantā iti) in the background (paścāt-bhūmau). All in all (saṅkṣepeṇa), Śakti (śaktiḥ), also called Vimarśa (vimarśa-nāmakā api), (is both) immanent (viśva-mayā) —because She produces manifestation, maintenance and dissolution (asyāḥ... sṛṣṭi-sthiti-saṁhāra-kartṛtvāt) of the universe (viśvasya)— and (ca... ca) transcendent (viśva-uttīrṇā) —because She shines (asyāḥ... nirbhāsatvāt) as the natural I-ness (akṛtrima-ahantā iti)—. If (yadi) Parabhairava (para-bhairavaḥ), also called Saṁvid (saṁvid-ākhyaḥ api), were (syāt) without Vimarśa (nirvimarśaḥ), He would consequently be (prasajyeta) powerless (an-īśvaraḥ) and (ca), as a result (phalatas), inert (jaḍaḥ). Mere Prakāśa (prakāśa-mātraḥ) is unable (akṣamaḥ) to produce (kartum) manifestation, maintenance and dissolution (sṛṣṭi-sthiti-saṁhāram) of the universe (viśvasya). Another (anyaḥ) meaning (arthaḥ) of the word 'īśvara' --considered to be 'power' by venerable Kṣemarāja in this context-- (īsvara-śabdasya) (is) 'Lord' (īśaḥ iti). Therefore (tasmāt), Parabhairava (para-bhairavaḥ) without Vimarśa (nis-vimarśaḥ) could not (na kuryāt) be (bhavitum) the Lord (īśaḥ). Why? (kimiti) Because (yatas) He (saḥ) would be (syāt) devoid of Śakti or Power (śakti-hīnaḥ). So (tathā), according to the Trika philosophy (trika-darśana-anusāreṇa), Vimarśa (vimarśaḥ) is necessary (āvaśyakaḥ) to manifest (prakaṭana-artham) something (kasyacid). This (etad) is easy to understand (sukha-avagamyam... iti)"||451||
एष एव च विमर्शः - चिच्चैतन्यं स्वरसोदितापरावाक्स्वातन्त्र्यं परमात्मनो मुख्यमैश्वर्यं कर्तृत्वं स्फुरत्ता सारो हृदयं स्पन्द इत्यादिशब्दैरागमेषूद्घोष्यतेऽत एवाकृत्रिमाहमिति-सतत्त्वः स्वयम्प्रकाशरूपः परमेश्वरः पारमेश्वर्या शक्त्या शिवादिधरण्यन्तजगदात्मना स्फुरति प्रकाशते च।
इति। आगमानि महेश्वरेणैव प्रकाशितशास्त्राण्यर्थात्तानि नैव मानुष्यैः कैश्चिद्विरचितानि यथा श्रीमालिनीविजयोत्तरतन्त्रम्। अधुना विमर्शस्य नामानि दश - (१) शक्तिश्चिदित्यभिधीयते यतो यया शिवो भैरवाख्योऽपि स्वास्तित्वं च विश्वं च चेतयति। (२) शक्तिश्चैतन्यमित्यभिधीयते यतः सा सर्वज्ञानक्रियास्वातन्त्र्ययुता। (३) शक्तिः स्वरसोदितापरावागित्यभिधीयते यतस्तस्या वागरोध्या परभैरवस्य हृदयात्समुत्पद्यते च। (४) शक्तिः स्वातन्त्र्यमित्यभिधीयते यतः सा न केनापि शासितार्थात्सा यथेच्छं करोति। (५) शक्तिः परमात्मनो मुख्यमैश्वर्यमित्यभिधीयते यतः सा न शक्तिभिः कैश्चिदन्याभिरनाक्रान्तैव। (६) शक्तिः कर्तृत्वमित्यभिधीयते यतः सा सर्वत्रैव सर्वस्य वास्तवकर्त्री। (७) शक्तिः स्फुरत्तेत्यभिधीयते यतः सा स्फुरन्ती चितिर्या स्वभावत उन्मज्जति। (८) शक्तिः सार इत्यभिधीयते यतः सा विश्वाधःस्थितं परमवस्तु। (९) शक्तिर्हृदयमित्यभिधीयते यतः सा सर्वाभ्यन्तरम्। (१०) शक्तिः स्पन्द इत्यभिधीयते यतः सा परभैरवहृदयस्य नित्यस्पन्दितं येन विश्वं सृज्यते किञ्चित्कालं स्थाप्यते पर्यन्ते संह्रियते च। परमेश्वरश्च परभैरवनामकोऽपि प्रकाशविमर्शमयः। जगच्च शिवादिधरण्यन्तषट्त्रिंशत्तत्त्वात्मकम्। इह श्रीमत्क्षेमराजः पृथिवीं धरणीत्याह्वयति। पृथिव्याः क्षितिर्भूमिः पृथ्वी भूर्मही वसुधा धात्री धरित्री धरा वसुन्धरा मेदिन्यवन्युर्वी वसुमती क्ष्मा क्षोणी धारिणी ज्येत्यादि नामान्यन्यानीति॥४५२॥
Eṣa eva ca vimarśaḥ - Ciccaitanyaṁ svarasoditāparāvāksvātantryaṁ paramātmano mukhyamaiśvaryaṁ kartṛtvaṁ sphurattā sāro hṛdayaṁ spanda ityādiśabdairāgameṣūdghoṣyate'ta evākṛtrimāhamiti-satattvaḥ svayamprakāśarūpaḥ parameśvaraḥ pārameśvaryā śaktyā śivādidharaṇyantajagadātmanā sphurati prakāśate ca|
iti| Āgamāni maheśvareṇaiva prakāśitaśāstrāṇyarthāttāni naiva mānuṣyaiḥ kaiścidviracitāni yathā śrīmālinīvijayottaratantram| Adhunā vimarśasya nāmāni daśa - (1) Śaktiścidityabhidhīyate yato yayā śivo bhairavākhyo'pi svāstitvaṁ ca viśvaṁ ca cetayati| (2) Śaktiścaitanyamityabhidhīyate yataḥ sā sarvajñānakriyāsvātantryayutā| (3) Śaktiḥ svarasoditāparāvāgityabhidhīyate yatastasyā vāgarodhyā parabhairavasya hṛdayātsamutpadyate ca| (4) Śaktiḥ svātantryamityabhidhīyate yataḥ sā na kenāpi śāsitārthātsā yathecchaṁ karoti| (5) Śaktiḥ paramātmano mukhyamaiśvaryamityabhidhīyate yataḥ sā na śaktibhiḥ kaiścidanyābhiranākrāntaiva| (6) Śaktiḥ kartṛtvamityabhidhīyate yataḥ sā sarvatraiva sarvasya vāstavakartrī| (7) Śaktiḥ sphurattetyabhidhīyate yataḥ sā sphurantī citiryā svabhāvata unmajjati| (8) Śaktiḥ sāra ityabhidhīyate yataḥ sā viśvādhaḥsthitaṁ paramavastu| (9) Śaktirhṛdayamityabhidhīyate yataḥ sā sarvābhyantaram| (10) Śaktiḥ spanda ityabhidhīyate yataḥ sā parabhairavahṛdayasya nityaspanditaṁ yena viśvaṁ sṛjyate kiñcitkālaṁ sthāpyate paryante saṁhriyate ca| Parameśvaraśca parabhairavanāmako'pi prakāśavimarśamayaḥ| Jagacca śivādidharaṇyantaṣaṭtriṁśattattvātmakam| Iha śrīmatkṣemarājaḥ pṛthivīṁ dharaṇītyāhvayati| Pṛthivyāḥ kṣitirbhūmiḥ pṛthvī bhūrmahī vasudhā dhātrī dharitrī dharā vasundharā medinyavanyurvī vasumatī kṣmā kṣoṇī dhāriṇī jyetyādi nāmānyanyānīti||452||
«Also (ca), this (eṣaḥ) very (eva) Vimarśa (vimarśaḥ) is proclaimed (udghoṣyate) in the Āgama-s or Revealed Scriptures (āgameṣu) by means of the words (śabdaiḥ): (1) Cit or Consciousness (cit), (2) Caitanya or Consciousness in complete Freedom to do and know all (caitanyam), (3) Parāvāk or Supreme Speech (parā-vāk) being spoken (uditā) from Her own (sva) Rasa or Nectarean Essence (rasa), (4) Svātantrya or Absolute Freedom (svātantryam), (5) the Main (mukhyam) Supremacy or Sovereignty (aiśvaryam) of the Supreme (parama) Self --ātmā-- (ātmanaḥ), (6) Kartṛtva or the State of Being a Doer or Performer (kartṛtvam), (7) Sphurattā or Flashing Consciousness (sphurattā), (8) Sāra or Essence (sāraḥ), (9) Hṛdaya or Heart (hṛdayam), (10) Spanda or (Supreme) Vibration (spandaḥ), etc. (iti-ādi). For this very reason (atas eva), the Supreme (parama)Lord (īśvaraḥ) whose real essence (satattvaḥ) (consists of) "the natural (akṛtrima) I-ness (aham iti)" --i.e. Vimarśa--, (and) whose nature (rūpaḥ) (is) Prakāśa (prakāśa) Itself (svayam), throbs (sphurati) and (ca) shines (prakāśate) through the Mistress or Īśvarī (īśvaryā) of Parama --the Supreme Self-- (pārama), i.e. Śakti or divine Power (śaktyā) appearing in the form (ātmanā) of the world (jagat) (which is composed of thirty-six tattva-s or categories) beginning (ādi) with Śiva (śiva) (and) ending (anta) in Dharaṇī or earth (dharaṇī... iti).»
"Āgama-s (āgamāni) (are) scriptures which were revealed (prakāśita-śāstrāṇi) by the Great Lord (mahā-īśvareṇa eva), that is to say (arthāt), they (tāni) were not written (na eva... viracitāni) by human beings (mānuṣyaiḥ kaiścid), for instance (yathā): Venerable Mālinīvijayottaratantra (śrī-mālinī-vijaya-uttara-tantram). Now (adhunā) the ten (daśa) names (nāmāni) of Vimarśa (vimarśasya) — (1) Śakti (śaktiḥ) is called (abhidhīyate) 'Cit or Consciousness' (cit iti) because (yatas) by means of Her (yayā) Śiva (śivaḥ), also (api) called Bhairava (bhairava-ākhyaḥ), becomes aware or conscious of (cetayati) His own Existence (sva-astitvam) and (ca) the universe (viśvam). (2) Śakti (śaktiḥ) is called (abhidhīyate) 'Caitanya' (caitanyam iti) because (yatas) She (sā) has Absolute Freedom to know and do all (sarva-jñāna-kriyā-svātantrya-yutā). (3) Śakti (śaktiḥ) is called (abhidhīyate) 'Parāvāk or Supreme Speech being spoken from Her own Rasa or Nectarean Essence' (sva-rasa-uditā-parāvāk iti) because (yatas) Her (tasyāḥ) Speech (vāk) (is) unobstructed (arodhyā) and (ca) arises (samutpadyate) from the Heart (hṛdayāt) of Parabhairava (para-bhairavasya). (4) Śakti (śaktiḥ) is called (abhidhīyate) 'Svātantrya or Absolute Freedom' (svātantryam iti) because (yatas) She (sā) is not controlled by anyone (na kena-api śāsitā), that is (arthāt), She (sā) does (karoti) as She wishes (yathā-iccham). (5) Śakti (śaktiḥ) is called (abhidhīyate) 'the Main Supremacy or Sovereignty (mukhyamaiśvaryam) of the Supreme Self' (parama-ātmanaḥ... iti) because (yatas) She (sā) is not surpassed (anākrāntā eva) by any other power (na śaktibhiḥ kaiścid anyābhiḥ). (6) Śakti (śaktiḥ) is called (abhidhīyate) 'Kartṛtva or the State of Being a Doer or Performer' (kartṛtvam iti) because (yatas) She (sā) (is) everywhere (sarvatra eva) the Real Doer (vāstava-kartrī) of all (sarvasya). (7) Śakti (śaktiḥ) is called (abhidhīyate) 'Sphurattā' (sphurattā iti) because (yatas) She (sā) (is) the Flashing (sphurantī) Consciousness (citiḥ) who (yā) emerges (unmajjati) spontaneously (svabhāvatas). (8) Śakti (śaktiḥ) is called (abhidhīyate) 'Sāra or Essence' (sāraḥ iti) because (yatas) She (sā) (is) the Supreme Reality (parama-vastu) underlying the universe (viśva-adhaḥsthitam). (9) Śakti (śaktiḥ) is called (abhidhīyate) 'Hṛdaya or Heart' (hṛdayam iti) because (yatas) She (sā) (is) the Core or Kernel of all (sarva-abhyantaram). (10) Śakti (śaktiḥ) is called (abhidhīyate) 'Spanda or (Supreme) Vibration' (spandaḥ iti) because (yatas) She (sā) (is) the eternal Pulsation (nitya-spanditam) of the Heart of Parabhairava (parabhairava-hṛdayasya) by which (yena) the universe (viśvam) is manifested (sṛjyate), maintained (sthāpyate) for some time (kiñcid-kālam) and (ca) finally withdrawn (paryante saṁhriyate). And (ca) the Supreme Lord (parama-īśvaraḥ), also (api) called Parabhairava (para-bhairava-nāmakaḥ), consists of Prakāśa and Vimarśa (prakāśa-vimarśa-mayaḥ). And (ca) the universe (jagat) is composed of thirty-six categories beginning with Śiva (and) ending in Dharaṇī or earth (śiva-ādi-dharaṇī-anta-ṣaṭtriṁśat-tattva-ātmakam). Here (iha) illustrious Kṣemarāja (śrīmat-kṣemarājaḥ) calls (āhvayati) the earth --usually known as Pṛthivī-- (pṛthivīm): 'Dharaṇī' (dharaṇī iti). Other (anyāni) names (nāmāni) of Pṛthivī (pṛthivyāḥ) (are) Kṣiti, Bhūmi, Pṛthvī, Bhūḥ, Mahī, Vasudhā, Dhātrī, Dharitrī, Dharā, Vasundharā, Medinī, Avanī, Urvī, Vasumatī, Kṣmā, Kṣoṇī, Dhāriṇī, Jyā (kṣitiḥ bhūmiḥ pṛthvī bhūḥ mahī vasudhā dhātrī dharitrī dharā vasundharā medinī avanī urvī vasumatī kṣmā kṣoṇī dhāriṇī jyā), etc. (ityādi... iti)"||452||
Second portion
एतदेवास्य जगतः कर्तृत्वमजडत्वं च जगतः कार्यत्वमप्येतदधीनप्रकाशत्वमेवैवम्भूतं जगत् प्रकाशरूपात्कर्तुर्महेश्वरादभिन्नमेव भिन्नवेद्यत्वेऽप्रकाशमानत्वेन प्रकाशनायोगान्न किञ्चित्स्यादनेन च जगतास्य भगवतः प्रकाशात्मकं रूपं न कदाचिद्निरोधीयत एतत्प्रकाशनेन प्रतिष्ठां लब्ध्वा प्रकाशमानमिदं जगदात्मनः प्राणभूतं कथं निरोद्धुं शक्नुयात्कथं च तन्निरुध्य स्वयमवतिष्ठेतातश्चास्य वस्तुनः साधकमिदं बाधकमिदं प्रमाणमित्यनुसन्धानात्मकसाधकबाधकप्रमातृरूपतया चास्य सद्भावस्तत्सद्भावे किं प्रमाणम् - इति वस्तुसद्भावमनुमन्यतां तादृक्स्वभावे किं प्रमाणम् - इति प्रष्टृरूपतया च पूर्वसिद्धस्य महेश्वरस्य स्वयं प्रकाशत्वं सर्वस्य स्वसंवेदनसिद्धम्।
इति। यथा मया पूर्वोक्तं कर्तृत्वं शक्तेर्नाम्नामन्यतमम्। कर्तृत्वं चेदमजडत्वमपि तु प्रकाशस्पन्दसङ्कीर्णम्। जगत्कार्यत्वमपि विमर्शाख्यैतत्कर्तृत्वाद्गृहीतं तथाहि ममोपदेशो व्यक्तीक्रियते परभैरवस्य पराशक्तितः। सङ्क्षेपेणैतत्पराशक्तितो विश्वस्य ग्रहणं वर्ततेऽर्थादस्याः पराशक्तेः क्रियया विना जगदेतन्न गृह्येत। विश्वं चेदं प्रकाशस्वभावात्करात्परभैरवादभिन्नमेव। तस्माद्भिन्नप्रतीक्ष्यत्वे तर्हि प्रकाशहीनत्वेन प्रकाशनेनार्थाद्भैरवेणैवायोगान्न किञ्चिद्भवेत्। यद्येतज्जगद्भगवतः प्रकाशनेन प्रतिष्ठां लब्धवदर्थाद्यदि भगवत्प्रकाशो जगतोऽस्य मूलं तर्हि कथं जगदेतन्महेश्वरं निरोद्धुं शक्नुयादर्थात्कथमिदं परभैरवस्य परिपन्थीभवितुं शक्नुयात्। परमेश्वरस्य प्राणभूतं जगत्फलतश्च तं प्रतिरोद्धुमशक्तम्। यत्क्षेमराजपादैरनुमितं तत्। यदि तु जगत्परभैरवं निरोद्धुं शक्नुयात्तर्हि जगत्स्वयं निरुन्ध्यात्फलतश्चेदं न स्वयमवतिष्ठेत। प्रमानं -तथाहि प्रत्यक्षमनुमानमागमं च- परभैरवस्य वस्तुनः साधयति वा बाधयति वा। प्रमाणं प्रमेयापेक्षया प्रयुज्यते न तु परमशिवरूपप्रमात्रपेक्षया। किमर्थम्। यतोऽनुसन्धानात्मकसाधकबाधकप्रमातृरूपतया परभैरवसद्भावः। अत एव परमेश्वरसद्भावोद्देशेन किं प्रमाणं प्रयुज्येत तदशक्यमेव। तस्मान्महेश्वरस्य स्वयं प्रकाशत्वं सर्वस्य स्वसंवेदनसिद्धमिति यथा श्रीमत्क्शेमराजोदाहृतम्। परभैरवः पूर्वसिद्ध इत्यभिधीयते। किमिति। यतः स प्रथमवस्तु यत्सिद्धम्। परमेश्वरो यदि प्रथममसिद्धो न साधको वा बाधको वा स्यात्। सङ्क्षेपतः स स्वयं प्रकाशशालिस्वरूपं प्रष्टा तस्य तु प्रकाशत्वात्प्रमाणानि सर्वाणि तादृक्स्वभावस्य साधनार्थं निरर्थकानि। सर्वेषामस्तिवं समासतः प्रकाशास्तित्वस्य दृढसाधनम्। एवं यतः प्रकाशेन विना न साधको वा बाधको वा सम्प्रकाशेत ततः प्रकाशेनानेन पूर्वसिद्धेन भवितव्यमित्यर्थ इति॥४५३॥
Etadevāsya jagataḥ kartṛtvamajaḍatvaṁ ca jagataḥ kāryatvamapyetadadhīnaprakāśatvamevaivambhūtaṁ jagat prakāśarūpātkarturmaheśvarādabhinnameva bhinnavedyatve'prakāśamānatvena prakāśanāyogānna kiñcitsyādanena ca jagatāsya bhagavataḥ prakāśātmakaṁ rūpaṁ na kadācidnirodhīyata etatprakāśanena pratiṣṭhāṁ labdhvā prakāśamānamidaṁ jagadātmanaḥ prāṇabhūtaṁ kathaṁ niroddhuṁ śaknuyātkathaṁ ca tannirudhya svayamavatiṣṭhetātaścāsya vastunaḥ sādhakamidaṁ bādhakamidaṁ pramāṇamityanusandhānātmakasādhakabādhakapramātṛrūpatayā cāsya sadbhāvastatsadbhāve kiṁ pramāṇam - Iti vastusadbhāvamanumanyatāṁ tādṛksvabhāve kiṁ pramāṇam - Iti praṣṭṛrūpatayā ca pūrvasiddhasya maheśvarasya svayaṁ prakāśatvaṁ sarvasya svasaṁvedanasiddham|
iti| Yathā mayā pūrvoktaṁ kartṛtvaṁ śakternāmnāmanyatamam| Kartṛtvaṁ cedamajaḍatvamapi tu prakāśaspandasaṅkīrṇam| Jagatkāryatvamapi vimarśākhyaitatkartṛtvādgṛhītaṁ tathāhi mamopadeśo vyaktīkriyate parabhairavasya parāśaktitaḥ| Saṅkṣepeṇaitatparāśaktito viśvasya grahaṇaṁ vartate'rthādasyāḥ parāśakteḥ kriyayā vinā jagadetanna gṛhyeta| Viśvaṁ cedaṁ prakāśasvabhāvātkarātparabhairavādabhinnameva| Tasmādbhinnapratīkṣyatve tarhi prakāśahīnatvena prakāśanenārthādbhairaveṇaivāyogānna kiñcidbhavet| Yadyetajjagadbhagavataḥ prakāśanena pratiṣṭhāṁ labdhavadarthādyadi bhagavatprakāśo jagato'sya mūlaṁ tarhi kathaṁ jagadetanmaheśvaraṁ niroddhuṁ śaknuyādarthātkathamidaṁ parabhairavasya paripanthībhavituṁ śaknuyāt| Parameśvarasya prāṇabhūtaṁ jagatphalataśca taṁ pratiroddhumaśaktam| Yatkṣemarājapādairanumitaṁ tat| Yadi tu jagatparabhairavaṁ niroddhuṁ śaknuyāttarhi jagatsvayaṁ nirundhyātphalataścedaṁ na svayamavatiṣṭheta| Pramānaṁ -tathāhi pratyakṣamanumānamāgamaṁ ca- parabhairavasya vastunaḥ sādhayati vā bādhayati vā| Pramāṇaṁ prameyāpekṣayā prayujyate na tu paramaśivarūpapramātrapekṣayā| Kimartham| Yato'nusandhānātmakasādhakabādhakapramātṛrūpatayā parabhairavasadbhāvaḥ| Ata eva parameśvarasadbhāvoddeśena kiṁ pramāṇaṁ prayujyeta tadaśakyameva| Tasmānmaheśvarasya svayaṁ prakāśatvaṁ sarvasya svasaṁvedanasiddhamiti yathā śrīmatkśemarājodāhṛtam| Parabhairavaḥ pūrvasiddha ityabhidhīyate| Kimiti| Yataḥ sa prathamavastu yatsiddham| Parameśvaro yadi prathamamasiddho na sādhako vā bādhako vā syāt| Saṅkṣepataḥ sa svayaṁ prakāśaśālisvarūpaṁ praṣṭā tasya tu prakāśatvātpramāṇāni sarvāṇi tādṛksvabhāvasya sādhanārthaṁ nirarthakāni| Sarveṣāmastivaṁ samāsataḥ prakāśāstitvasya dṛḍhasādhanam| Evaṁ yataḥ prakāśena vinā na sādhako vā bādhako vā samprakāśeta tataḥ prakāśenānena pūrvasiddhena bhavitavyamityartha iti||453||
«This (etad) (is) Kartṛtva --lit. the condition of being a doer or author-- (kartṛtvam) of this (asya) world (jagataḥ) indeed (eva), and (ca) (such a Kartṛtva) is not an inert state (ajaḍatvam). Even (api) the manifestation (kāryatvam) of the world (jagataḥ) becomes perceivable (prakāśatvam) because of (adhīna) this (Kartṛtva or Vimarśa) (etad) indeed (eva). Such (evam-bhūtam) a world (jagat) (is) really (eva) not different (abhinnam) from the Great (mahā) Lord (īśvarāt), the Doer or Kartā (kartuḥ) whose essence (rūpāt) is Prakāśa (prakāśa). Should it be regarded (vedyatve) as different (from Him) (bhinna), (then,) being devoid of Prakāśa or Light (aprakāśamānatvena), nothing (na kiñcid) would take place --i.e. no universe would appear-- (syāt) due to the absence of association (ayogāt) with That which gives Light --i.e. the Lord Himself-- (prakāśana). And (ca) the nature (rūpaḥ) consisting (ātmakaḥ) of Prakāśa (prakāśa) belonging to this (asya) Fortunate One --i.e. the Lord-- (bhagavataḥ) is never obstructed or confined (na kadācid nirodhīyate) by this (anena) world (jagatā). Having become established (pratiṣṭhām labdhvā) from His (etad) giving Light (to it) (prakāśanena), this (idam) world (jagat) becomes perceivable (prakāśamānam); (thus,) being (such a world) (bhūtam) His (ātmanaḥ) breath of life (prāṇa), how (katham) might it (śaknuyāt) obstruct or confine (Him) (niroddhum)? On the other hand (ca), (even) having obstructed or confined (nirudhya) Him (tad) --i.e. even if the world could obstruct or confine the Lord--, how (katham) would it remain or exist (svayam avatiṣṭheta)? Therefore (atas), though (ca) "pramāṇa" --a means of acquiring Pramā or right knowledge-- (pramāṇam iti) (is) this (idam... idam) which proves (sādhakam) (or) annuls (bādhakam) His (asya) Vastu or Reality --i.e. the Existence of the Lord-- (vastunaḥ), yet (ca) His (asya) Real Being (sat-bhāvaḥ) appears in the form (rūpatayā) of the Pramātā or Subject --i.e. the Experient-- (pramātṛ) who proves (sādhaka) (or) annuls (bādhaka) based (ātmaka) on anusandhāna --i.e. close inspection or inquiry-- (anusandhāna). (Then,) what (kim) pramāṇa (pramāṇa) (might be used) regarding His (tad) Sadbhāva or Real Being (sat-bhāve)? Thus (iti), (as the Lord is) the Real Being (sadbhāvam) (or) Vastu --Reality-- (vastu) of those who inferring (anumanyatām), what (kim) pramāṇa (pramāṇam) (might one apply) as regards such (tādṛk) a Svabhāva or Essential Nature (sva-bhāve)? So (iti), by appearing in the form (rūpatayā ca) of the one who inquires (praṣṭṛ), the very (svayam) state of Prakāśa or Light (prakāśatvam) of the Great (mahā) Lord --Īśvara-- (īśvarasya) (or) Pūrvasiddha (pūrva-siddhasya) is proved (siddham) from own (sva) everyone's (sarvasya) perception (saṁvedana... iti).»
"As (yathā) I said before (mayā pūrva-uktam), Kartṛtva or the State of Being a Doer or Performer (kartṛtvam) is one of (anyatamam) the names (nāmnām) of Śakti (śakteḥ). And (ca) this (idam) Kartṛtva (kartṛtvam) is not an inert state (ajaḍatvam) but (api tu) it is replete with Light and Vibration (prakāśa-spanda-saṅkīrṇam). Even (api) the manifestation of the world (jagat-kāryatvam) is perceived (gṛhītam) due to this Kartṛtva called Vimarśa (vimarśa-ākhya-etad-kartṛtvāt); for example (tathāhi): My (mama) teaching (upadeśaḥ) becomes manifested (vyaktīkriyate) due to the Supreme Śakti or Power (parā-śaktitaḥ) of Parabhairava (para-bhairavasya). All in all (saṅkṣepeṇa), perception (grahaṇam) of the universe (viśvasya) takes place (vartate) because of this Supreme Śakti or Power (etat-parā-śaktitas), that is to say (arthāt), without (vinā) the activity (kriyayā) of this Supreme Śakti or Power (asyāḥ parā-śakteḥ) this (etad) world (jagat) would not be perceived (gṛhyeta). And (ca) this (idam) universe (viśvam) is not different (abhinnam eva) from Parabhairava (para-bhairavāt), from the Doer (karāt) whose essential nature is Prakāśa (prakāśa-svabhāvāt). Should it be regarded as different (bhinna-pratīkṣyatve) from Him (tasmāt), then (tarhi), being devoid of Prakāśa or Light (prakāśa-hīnatvena), nothing (na kiñcid) would take place --i.e. no universe would appear-- (bhavet) due to the absence of association (ayogāt) with That which gives Light (prakāśanena), i.e. (arthāt) with Bhairava (bhairaveṇa eva). If (yadi) this (etad) world (jagat) became established (pratiṣṭhām labdhavat) because the Lord gave (it) Light (bhagavataḥ prakāśanena), that is to say (arthāt), if (yadi) the Light of the Lord (bhagavat-prakāśaḥ) (is) the Root (mūlam) of this world (jagataḥ asya), then (tarhi) how (katham) might (śaknuyāt) this (etad) world (jagat) obstruct (niroddhum) the Great Lord (mahā-īśvaram)?, that is (arthāt), how (katham) might (śaknuyāt) it (idam) get in the way (paripanthībhavitum) of Parabhairava (para-bhairavasya)? The world (jagat) (is) the breath of life (prāṇa-bhūtam) of the Supreme Lord (parama-īśvarasya) and (ca), consequently (phalatas), cannot (aśaktam) obstruct (pratiroddhum) Him (tam). That is what (yad... tad) has been inferred (anumitam) by eminent Kṣemarāja (kṣemarāja-pādaiḥ). But (tu) if (yadi) the world (jagat) might (śaknuyāt) obstruct (niroddhum) Parabhairava (para-bhairavam), then (tarhi) the world (jagat) would obstruct itself (svayam nirundhyāt) and (ca) consequently (phalatas) it (idam) would not remain or exist (na svayam avatiṣṭheta). Pramāṇa --a means of acquiring Pramā or right knowledge-- (pramāṇam) —for instance (tathāhi): Direct perception (pratyakṣam), inference (anumānam) and (ca) testimony (āgamam)— proves (sādhayati) or (vā... vā) annuls (bādhayati) the Vastu or Reality --i.e. the Existence-- (vastunaḥ) of Parabhairava (para-bhairavasya). Pramāṇa (pramāṇam) is suitable (prayujyate) with regard to knowables (prameya-apekṣayā) but not (na tu) with regard to the Pramātā or Subject who is Paramaśiva (parama-śiva-rūpa-pramātṛ-apekṣayā). Why? (kimartham) Because (yatas) the Real Being of Parabhairava (para-bhairava-sat-bhāvaḥ) appears in the form of the Pramātā or Subject who proves (or) annuls based on anusandhāna --i.e. close inspection or inquiry-- (anusandhāna-ātmaka-sādhaka-bādhaka-pramātṛ-rūpatayā). On this account (atas eva), what (kim) pramāṇa (pramāṇam) might be used (prayujyeta) regarding the Sadbhāva or Real Being of the Supreme Lord (parama-īśvara-sat-bhāva-uddeśena)? That (tad) (is) impossible (aśakyam eva)! For that reason (tasmāt), as (yathā) enunciated by illustrious Kṣemarāja (śrīmat-kśemarāja-udāhṛtam): 'The very (svayam) state of Prakāśa or Light (prakāśatvam) of the Great Lord (mahā-īśvarasya) is proved from own everyone's perception (sarvasya sva-saṁvedana-siddham iti)'. Parabhairava (para-bhairavaḥ) is called (abhidhīyate) Pūrvasiddha (pūrva-siddhaḥ). Why? (kimiti) Because (yatas) He (saḥ) (is) the First Reality (prathama-vastu) which (yad) is proven (siddham). If (yadi) the Supreme Lord (parama-īśvaraḥ) was not proven (asiddhaḥ) in the first place (prathamam), there would not be (na... syāt) someone who proves (sādhakaḥ) or (vā... vā) annuls (bādhakaḥ). All in all (saṅkṣepatas), He Himself (saḥ svayam) inquires (praṣṭā) into the essential nature which is full of Prakāśa or Light (prakāśa-śāli-svarūpam), but (tu) since He is Prakāśa or Light (tasya... prakāśatvāt), all of (sarvāṇi) pramāṇa-s (pramāṇāni) are useless (nirarthakāni) in order to prove (sādhana-artham) such essential nature (tādṛk-svabhāvasya). In short (samāsatas), the existence (astivam) of everyone (sarveṣām) (is) a solid proof (dṛḍha-sādhanam) of the existence of Prakāśa (prakāśa-astitvasya). Thus (evam), as (yatas) without (prakāśena) Prakāśa (prakāśena) someone who proves (sādhakaḥ) or (vā... vā) someone who annuls (bādhakaḥ) might not appear (na... samprakāśeta), therefore (tatas) this Prakāśa must be proven in the first place (prakāśena anena pūrva-siddhena bhavitavyam); this is the meaning (iti arthaḥ iti)"||453||
Third portion
किञ्च प्रमाणमपि यमाश्रित्य प्रमाणं भवति तस्य प्रमाणस्य तदधीनशरीरप्राणनीलसुखादिवेद्यं चातिशय्य सदा भासमानस्य वेदकैकरूपस्य सर्वप्रमितिभाजः सिद्धावभिनवार्थप्रकाशस्य प्रमाणवराकस्य कश्चोपयोगः। एवं च शब्दराशिमयपूर्णाहन्तापरामर्शसारत्वात्परमशिव एव षट्त्रिंशत्तत्त्वात्मकः प्रपञ्चः।
इति। प्रमाणं प्रमाप्तिसाधनं भवति यत इदं परभैरवात्मप्रमातारमाश्रितम्। प्रमात्रा विना प्रमाणं न स्यात्। प्रमाणवराकं सर्वप्रमित्य्युतप्रमात्रस्तित्वस्य सिद्धये प्रयोक्तुमशक्यमेव। किमिति। यतः प्रमाणं सर्वकालं प्रष्टुश्चित्तेऽसङ्ख्यविकल्पात्मकाभिनवार्थरूपतया प्रकाशते। कः प्रष्टा - प्रमातैव। तर्हि कथं कश्चित्सततमभिनवभूतस्तस्योत्पादकस्यास्तित्वं साधयितुं शक्नुयात्। तस्मात्प्रमाणमैकाहिकं प्रमाता च सदा भासमानः प्रमाणलब्धसर्वप्रमितिभाक्च। प्रमाता च प्रमाणाधीनशरीरप्राणनीलसुखादिप्रमेयमतिशेते। सङ्क्षेपतः प्रमाणं प्रमातुरस्तित्वं साधयितुमक्षममेव। अधुना श्रीमत्क्षेमराजः षट्त्रिंशत्तत्त्वविषये वक्तुमारभते। प्रपञ्चोऽयं षट्त्रिंशत्तत्त्वात्मकः परभैरवः स्वयं। किमिति। तस्य अ-आदि-ह-अन्तसर्वकाररूपसंस्कृतवर्णमालामयपूर्णाहन्तापरामर्शसारत्वादिति यावदिति॥४५४॥
Kiñca pramāṇamapi yamāśritya pramāṇaṁ bhavati tasya pramāṇasya tadadhīnaśarīraprāṇanīlasukhādivedyaṁ cātiśayya sadā bhāsamānasya vedakaikarūpasya sarvapramitibhājaḥ siddhāvabhinavārthaprakāśasya pramāṇavarākasya kaścopayogaḥ| Evaṁ ca śabdarāśimayapūrṇāhantāparāmarśasāratvātparamaśiva eva ṣaṭtriṁśattattvātmakaḥ prapañcaḥ|
iti| Pramāṇaṁ pramāptisādhanaṁ bhavati yata idaṁ parabhairavātmapramātāramāśritam| Pramātrā vinā pramāṇaṁ na syāt| Pramāṇavarākaṁ sarvapramityyutapramātrastitvasya siddhaye prayoktumaśakyameva| Kimiti| Yataḥ pramāṇaṁ sarvakālaṁ praṣṭuścitte'saṅkhyavikalpātmakābhinavārtharūpatayā prakāśate| Kaḥ praṣṭā - Pramātaiva| Tarhi kathaṁ kaścitsatatamabhinavabhūtastasyotpādakasyāstitvaṁ sādhayituṁ śaknuyāt| Tasmātpramāṇamaikāhikaṁ pramātā ca sadā bhāsamānaḥ pramāṇalabdhasarvapramitibhākca| Pramātā ca pramāṇādhīnaśarīraprāṇanīlasukhādiprameyamatiśete| Saṅkṣepataḥ pramāṇaṁ pramāturastitvaṁ sādhayitumakṣamameva| Adhunā śrīmatkṣemarājaḥ ṣaṭtriṁśattattvaviṣaye vaktumārabhate| Prapañco'yaṁ ṣaṭtriṁśattattvātmakaḥ parabhairavaḥ svayaṁ| Kimiti| Tasya a-ādi-ha-antasarvakārarūpasaṁskṛtavarṇamālāmayapūrṇāhantāparāmarśasāratvāditi yāvaditi||454||
«Besides (kiñca), even (api) pramāṇa (pramāṇam), by resting (āśritya) on Him --i.e. in Pramātā or Subject-- (yam), becomes (bhavati) a means of acquiring right knowledge (pramāṇam). What is the use (kaḥ ca upayogaḥ) of a miserable (varākasya) pramāṇa (pramāṇa), which appears (the whole time) (prakāśasya) as a quite new (abhinava) thing (artha), as regards proving (siddhau) (the existence of) the One who possesses (bhājaḥ) all (sarva) 'pramiti-s' --cognitions gained or established by pramāṇa-- (pramiti), whose only form (eka-rūpasya) is the Knower (vedaka), who is ever-present (sadā bhāsamānasya) and (ca) (thus) surpasses (atiśayya) that which is a knowable (vedyam) (such as) body (śarīra), vital energy (prāṇa), blue color (nīla), pleasure (sukha),etc. (ādi), which are dependant (adhīna) upon it (tad), (i.e.) of that (tasya) pramāṇa (pramāṇasya)?
Thus (evam ca), the Supreme (parama) Śiva (śivaḥ), because of His being the Essence (sāratvāt) of the remembrance (parāmarśa) of the Perfect (pūrṇa) I-consciousness (ahantā) consisting (maya) of a multitude (rāśi) of sounds (śabda), is the universal manifestation (prapañcaḥ) composed (ātmakaḥ) of thirty-six (ṣaṭ-triṁśat) tattva-s or categories (tattva... iti).»
"Pramāṇa (pramāṇam) becomes (bhavati) a means to acquire Pramā (pramā-āpti-sādhanam) because (yatas) it (idam) rests (āśritam) on the Pramātā or Subject who is Parabhairava (para-bhairava-ātma-pramātāram). Without (vinā) the Pramātā (pramātrā), pramāṇa (pramāṇam) would not exist (na syāt). A miserable pramāṇa (pramāṇa-varākam) cannot (aśakyam) be used (prayoktum) to prove (siddhaye) the existence of Pramātā who is endowed with all the pramiti-s or cognitions (sarva-pramiti-yuta-pramātṛ-astitvasya... eva). Why? (kimiti) Because (yatas) pramāṇa (pramāṇam) appears (prakāśate) all the time (sarva-kālam) as a quite new thing consisting of innumerable vikalpa-s --thoughts-- (asaṅkhya-vikalpa-ātmaka-abhinava-artha-rūpatayā) in the mind of the one who inquires (praṣṭuḥ citte). Who (kaḥ) is the one who inquires (praṣṭā)? The Pramātā (pramātā eva)! Then (tarhi) how (katham) might (śaknuyāt) something (kaścid) which is constantly quite new (satatam abhinava-bhūtaḥ) prove (sādhayitum) the existence (astitvam) of its producer (tasya utpādakasya)? Therefore (tasmāt), pramāṇa (pramāṇam) (is) ephemeral (aikāhikam) and (ca) the Pramātā (pramātā) (is) ever-present (sadā bhāsamānaḥ) and (ca) the possessor of all the pramiti-s or cognitions obtained by pramāṇa (pramāṇa-labdha-sarva-pramiti-bhāk). And (ca) Pramātā (pramātā) surpasses (atiśete) that which is a knowable such as body, vital energy, blue color, pleasure, etc. which are dependant on pramāṇa (pramāṇa-adhīna-śarīra-prāṇa-nīla-sukha-ādi-prameyam). Summing it up (saṅkṣepatas), pramāṇa (pramāṇam) is incompetent (akṣamam) to prove (sādhayitum) the existence (astitvam) of Pramātā (pramātuḥ... eva). Now (adhunā) illustrious Kṣemarāja (śrīmat-kṣemarājaḥ) begins (ārabhate) to talk (vaktum) about the thirty-six categories (ṣaṭ-triṁśat-tattva-viṣaye). This (ayam) universal manifestation (prapañcaḥ) composed of thirty-six categories (ṣaṭ-triṁśat-tattva-ātmakaḥ) (is) Parabhairava (para-bhairavaḥ) Himself (svayam). Why? (kimiti) Because He is the Essence of the remembrance of the Perfect I-consciousness consisting of the Sanskrit alphabet containing all the letters starting with 'a' and ending in 'ha' (tasya a-ādi-ha-anta-sarva-kāra-rūpa-saṁskṛta-varṇamālā-maya-pūrṇa-ahantā-parāmarśa-sāratvāt); such is the meaning (iti yāvat iti)"||454||
षट्त्रिंशत्तत्त्वानि च - १ शिव २ शक्ति ३ सदाशिव ४ ईश्वर ५ शुद्धविद्या ६ माया ७ कला ८ विद्या ९ राग १० काल ११ नियति १२ पुरुष १३ प्रकृति १४ बुद्धि १५ अहङ्कार १६ मनः १७ श्रोत्र १८ त्वक् १९ चक्षुः २० जिह्वा २१ घ्राण २२ वाक् २३ पाणि २४ पाद २५ पायु २६ उपस्थ २७ शब्द २८ स्पर्श २९ रूप ३० रस ३१ गन्ध ३२ आकाश ३३ वायु ३४ वह्नि ३५ सलिल ३६ भूमय इत्येतानि। अथैषां लक्षणानि। तत्र शिवतत्त्वं नाम इच्छाज्ञानक्रियात्मककेवलपूर्णानन्दस्वभावरूपः परमशिव एव।
इति। वाढं श्रीक्षेमराजः प्रपञ्चतत्त्वविषये स्वप्रवचनमुपक्रमिष्यमाणः। तस्य प्रवचनं षट्त्रिंशत्तत्त्वापेक्षया प्राथमिकाध्ययनम्। विषयस्यास्य सन्तताध्ययनं मया करिष्यते यदा श्रीमत्षट्त्रिंशत्तत्त्वसन्दोहविषये प्रवच्म्युत्तरकाले। परमशिवः परभैरवाख्योऽपि शिवशक्तिनामकप्रकाशविमर्शमयः। शिवपरमशिवयोः पारिभाषिकविशेषः मया पूर्वं निरूपितो भैरवः शिवो वा यः प्रथमतत्त्वेऽवस्थितो विश्वोत्तीर्णः परन्तु परभैरवः परमशिवो वा विश्वोत्तीर्णो विश्वमयश्चेत्येतद्वचनयोगेन। विश्वं भूतानां सर्वेषां स्वभावरूपमहेश्वरनामकपरभैरवदेहम्। तत्त्वमसीति छान्दोग्योपनिषदि महावाक्यां परमेश्वरस्य सर्वभूतानां च मध्ये स्वाभाविकैक्यं प्रदर्शयति। तस्मान्महेश्वरस्य क्रीडाशीलाशक्तितः षट्त्रिंशत्तत्त्वविततावपि परभैरवैकता तिष्ठतीति॥४५५॥
Ṣaṭtriṁśattattvāni ca - 1 Śiva 2 Śakti 3 Sadāśiva 4 Īśvara 5 Śuddhavidyā 6 Māyā 7 Kalā 8 Vidyā 9 Rāga 10 Kāla 11 Niyati 12 Puruṣa 13 Prakṛti 14 Buddhi 15 Ahaṅkāra 16 Manaḥ 17 Śrotra 18 Tvak 19 Cakṣuḥ 20 Jihvā 21 Ghrāṇa 22 Vāk 23 Pāṇi 24 Pāda 25 Pāyu 26 Upastha 27 Śabda 28 Sparśa 29 Rūpa 30 Rasa 31 Gandha 32 Ākāśa 33 Vāyu 34 Vahni 35 Salila 36 Bhūmaya ityetāni| Athaiṣāṁ lakṣaṇāni| Tatra śivatattvaṁ nāma icchājñānakriyātmakakevalapūrṇānandasvabhāvarūpaḥ paramaśiva eva|
iti| Vāḍhaṁ śrīkṣemarājaḥ prapañcatattvaviṣaye svapravacanamupakramiṣyamāṇaḥ| Tasya pravacanaṁ ṣaṭtriṁśattattvāpekṣayā prāthamikādhyayanam| Viṣayasyāsya santatādhyayanaṁ mayā kariṣyate yadā śrīmatṣaṭtriṁśattattvasandohaviṣaye pravacmyuttarakāle| Paramaśivaḥ parabhairavākhyo'pi śivaśaktināmakaprakāśavimarśamayaḥ| Śivaparamaśivayoḥ pāribhāṣikaviśeṣaḥ mayā pūrvaṁ nirūpito bhairavaḥ śivo vā yaḥ prathamatattve'vasthito viśvottīrṇaḥ parantu parabhairavaḥ paramaśivo vā viśvottīrṇo viśvamayaścetyetadvacanayogena| Viśvaṁ bhūtānāṁ sarveṣāṁ svabhāvarūpamaheśvaranāmakaparabhairavadeham| Tattvamasīti chāndogyopaniṣadi mahāvākyāṁ parameśvarasya sarvabhūtānāṁ ca madhye svābhāvikaikyaṁ pradarśayati| Tasmānmaheśvarasya krīḍāśīlāśaktitaḥ ṣaṭtriṁśattattvavitatāvapi parabhairavaikatā tiṣṭhatīti||455||
«And (ca) these (etāni) (are) the thirty-six (ṣaṭ-triṁśat) tattva-s or categories (tattvāni):
(1) Śiva (1 Śiva), (2) Śakti (2 Śakti), (3) Sadāśiva --also known as 'Sādākhya'-- (3 Sadāśiva), (4) Īśvara (4 Īśvara), (5) Śuddhavidyā --also known as 'Sadvidyā'-- (5 Śuddhavidyā); (6) Māyā (6 Māyā), (7) Kalā (7 Kalā), (8) Vidyā (8 Vidyā), (9) Rāga (9 Rāga), (10) Kāla (10 Kāla), (11) Niyati (11 Niyati), (12) Puruṣa (12 Puruṣa), (13) Prakṛti --also known as 'Pradhāna'-- (13 Prakṛti), (14) Buddhi --also known as 'Mahat'-- (14 Buddhi), (15) Ahaṅkāra --also known as 'Asmitā'-- (15 Ahaṅkāra), (16) Manas (16 Manaḥ), (17) Śrotra --also known as 'Śravaṇa'-- (17 Śrotra), (18) Tvak (18 Tvak), (19) Cakṣus (19 Cakṣuḥ), (20) Jihvā --also known as 'Rasanā'-- (20 Jihvā), (21) Ghrāṇa (21 Ghrāṇa), (22) Vāk (22 Vāk), (23) Pāṇi (23 Pāṇi), (24) Pāda (24 Pāda), (25) Pāyu (25 Pāyu), (26) Upastha (26 Upastha), (27) Śabda (27 Śabda), (28) Sparśa (28 Sparśa), (29) Rūpa (29 Rūpa), (30) Rasa (30 Rasa), (31) Gandha (31 Gandha), (32) Ākāśa (32 Ākāśa), (33) Vāyu (33 Vāyu), (34) Vahni --also known as 'Agni' or 'Tejas'-- (34 Vahni), (35) Salila --also known as 'Āpas', 'Udaka' or 'Vāri'-- (35 Salila), (36) Bhūmi --also known as 'Pṛthivī', 'Kṣiti' or 'Dharaṇī'-- (36 Bhūmayaḥ iti).
And now (atha) the characteristics (laksaṇāni) of these (tattva-s or categories) (eṣām):
Of those (tatra), the tattva or category (tattvam) called (nāma) Śiva (śiva) (is) truly (eva) Paramaśiva --the Supreme Śiva-- (parama-śivaḥ) whose form (rūpaḥ) is the essential nature (sva-bhāva) of the only (kevala) Perfect (pūrṇa) Ānanda or Bliss (ānanda) consisting (ātmaka) of Will (icchā), Knowledge (jñāna) (and) Action (kriyā... iti).»
"Well (vāḍham), venerable Kṣemarāja (śrī-kṣemarājaḥ) is about to start (upakramiṣyamāṇaḥ) his exposition (sva-pravacanam) about the categories of the universal manifestation (prapañca-tattva-viṣaye). His (tasya) dissertation (pravacanam) (is) a preliminary study (prāthamika-adhyayanam) with reference to the thirty-six categories (ṣaṭ-triṁśat-tattva-apekṣayā). I will carry out (mayā kariṣyate) a close study (santata-adhyayanam) of this topic (viṣayasya asya) when (yadā) I speak (pravacmi) about venerable Ṣaṭtriṁśattattvasandoha (śrīmat-ṣaṭ-triṁśat-tattva-sandoha-viṣaye) later (uttara-kāle). Paramaśiva (parama-śivaḥ), also (api) called Parabhairava (para-bhairava-ākhyaḥ), consists of Prakāśa and Vimarśa that are (also) known as Śiva and Śakti (śiva-śakti-nāmaka-prakāśa-vimarśa-mayaḥ). The technical difference (pāribhāṣika-viśeṣaḥ) between Śiva and Paramaśiva (śiva-parama-śivayoḥ) was described (nirūpitaḥ) by me (mayā) previously --in 317-- (pūrvam) by means of these words (etad-vacana-yogena): 'Bhairava (bhairavaḥ) or (vā) Śiva (śivaḥ), who (yaḥ) remains (avasthitaḥ) in the first category --out of 36 categories of universal manifestation-- (prathama-tattve), transcends the universe (viśva-uttīrṇaḥ), but (parantu) Parabhairava (para-bhairavaḥ) or (vā) Paramaśiva (parama-śivaḥ) transcends the universe (viśva-uttīrṇaḥ) as well as (ca) is immanent in the universe (viśva-mayaḥ... iti)'. The universe (viśvam) (is) the Body of Parabhairava (also) known as the Great Lord who is the essential nature (svabhāva-rūpa-mahā-īśvara-nāmaka-para-bhairava-deham) of all the beings (bhūtānām sarveṣām). The great proposition (mahā-vākyām) in the Chāndogyopaniṣad (chāndogya-upaniṣadi) —'That (tad) Thou (tvam) Art (asi iti)'— shows (pradarśayati) the inherent Unity (svābhāvika-aikyam) between the Supreme Lord and all of the beings (parama-īśvarasya sarva-bhūtānām ca madhye). Therefore (tasmāt), even (api) in the proliferation of the thirty-six categories (ṣaṭ-triṁśat-tattva-vitatau) due to the playful Power (krīḍāśīlā-śaktitaḥ) of the Great Lord (mahā-īśvarasya), the Unity with Parabhairava (parabhairava-ekatā) remains (tiṣṭhati iti)"||455||
Fourth portion
अस्य जगत्स्रष्टुमिच्छां परिगृहीतवतः परमेश्वरस्य प्रथमस्पन्द एवेच्छा शक्तितत्त्वमप्रतिहतेच्छत्वात्सदेवाङ्कुरायमाणमिदं जगत्स्वात्मनाहन्तयाच्छाद्य स्थितं रूपं सदाशिवतत्त्वमङ्कुरितं जगदहन्तयावृत्य स्थितमीश्वरतत्त्वमहन्तेदन्तयोरैक्यप्रतिपत्तिः शुद्धविद्या स्वस्वरूपेषु भावेषु भेदप्रथा माया यदा तु परमेश्वरः पारमेश्वर्या मायाशक्त्या स्वरूपं गृहयित्वा सङ्कुचितग्राहकतामश्नुते तदा पुरुषसञ्ज्ञोऽयमेव मायामोहितः कर्मबन्धनः संसारी परमेश्वरादभिन्नोऽप्यस्य मोहः परमेश्वरस्य न भवेत् - इन्द्रजालमिवैन्द्रजालिकस्य स्वेच्छया सम्पादितभ्रान्तेर्विद्याभिज्ञापितैश्वर्यस्तु चिद्घनो मुक्तः परमशिव एव।
इति। शक्तितत्त्वं महेश्वरस्य प्रथमस्पन्दस्तस्मिन्सिसृक्षौ सति। शक्तिरिहाप्रतिहतेच्छत्वम्। प्रथमस्पन्दोऽयं परन्तु ध्वनिरद्यापि नास्त्यपि तु सृज्यानामुत्तरं सर्वध्वनीनां प्रभव एव। सदाशिवतत्त्वे जगत्सदाङ्कुर इव। रूपमस्यास्फुटत्वेन प्रकाशते। किमिति। परमात्मनोऽहमंशेन तस्यावृत्यमानत्वादेव। अहमिदमिति द्वावंशौ। अहमंशस्य प्राधान्ये सदाशिवतत्त्वं भासते। अहन्तेति शक्तेरन्यनाम। शक्तिश्च स्फुरच्छिवो यो जगदिदं सृजति। तस्या एव सर्वतत्त्वानि सृज्यन्ते। सदाशिवतत्त्वेऽहन्ताप्राधान्यमेवं चेदमंशोऽस्फुटः। इदानीमीश्वरतत्त्वे त्वङ्कुरितं जगदहन्तयावृत्यार्थाज्जगत्प्रधानं भवत्येवं चेदमंशः स्फुटो युगपच्चाहमंशः प्रच्छन्न इव स्थितः। यदाहन्तेदन्तयोरैक्यप्रतिपत्तिरर्थतोऽहमिदमंशयोरेकतालाभस्तदा शुद्धविद्यातत्त्वं सद्विद्यातत्त्वनामकमपि स्फुरति। ग्रहणमिति प्रतिपत्तिशब्दस्यान्यार्थः - अत एवाहन्तेदन्तयोरैक्यग्रहणं शुद्धविद्येति भाषान्तरं शक्यमितरत्स्यात्। सङ्क्षेपेण शुद्धविद्यातत्त्वेऽहमिदमंशयोर्निखिलतुल्यता तद्यथाहन्तेदन्ताया नातिरिच्यत इदन्ता चाहन्ताया नातिरिच्यते। मायेति षष्ठतत्त्वमभिहितम्। सा कलादिभूम्यन्तानां त्रिंशत्तत्त्वानां भावानां स्वभावापेक्षया भेदविकिरन्ती। एवं मायैव परभैरवभिन्नान्भावांस्तान्नरं बलेन तर्कयति। यदा तु परभैरवः स्वस्वातन्त्र्यरूपमायाशक्त्या स्वस्वरूपं गृहयित्वा सङ्कुचितग्राहकतां प्राप्नोति तदा स पुरुषोऽभिहितः। तथा भैरव एव स्वमायाशक्त्या सङ्कोचमाप्त्वा पुरुषनामकद्वादशतत्त्वं भवति। मायाशक्तिश्च परमेश्वरस्य स्वाच्छन्द्यरूपा भेदोत्पादिका शक्तिर्न तु मायातत्त्वम्। मायाशक्तिर्वस्तुतो मायातत्त्वमुत्पादयत्येव। मिषतां पारिमित्यानां परभैरवो न कदाचिद्विक्रियतेऽर्थात्स परमेश्वरस्तिष्ठति। षट्त्रिंशत्तत्त्वेभ्य ऋत आणवं मायीयं कार्मं चेति मलत्रयमस्ति। आणवमलमपूर्णोऽहमिति पुरुषमनुभावयति। मायीयमलं सर्वस्माद्भिन्नोऽहमिति पुरुषमनुभावयति। कार्ममलं च कर्ताहमिति पुरुषमनुभावयति। फलतः पुरुषोऽयं मायया सर्वमलैश्च मोहितः संसारी भवति। एकदेहादन्यदेहं प्रत्येकविकल्पादन्यविकल्पं प्रतीत्यादि गमनमिति संसारशब्दस्यार्थः। पुरुषोऽयमेव कर्मबन्धनः। किमर्थम्। यतो मम कर्माणि परभैरवं बध्नन्तीति स मन्यते। क्षेमराजपादैः परमेश्वरादभिन्नोऽप्यस्य मोहः परमेश्वरस्य न भवेदिति पुरुषमुद्दिश्योक्तेऽपि तथापि विषयोऽयं परिच्छेदातीतोऽर्थतः स रहस्यम्। पर्यन्ते श्रीक्षेमराजेन विद्याशब्द उक्तः। शुद्धविद्येति विद्याशब्दस्यार्थोऽत्र। शुद्धविद्येह स्वस्वरूपप्रकाशिका शक्तिस्तद्यथा महेश्वरस्य स्वातन्त्र्यं न तु पञ्चमतत्त्वम्। अधुना श्रीमत्क्षेमराजस्योपदेशः सुस्पष्ट एवेति॥४५६॥
Asya jagatsraṣṭumicchāṁ parigṛhītavataḥ parameśvarasya prathamaspanda evecchā śaktitattvamapratihatecchatvātsadevāṅkurāyamāṇamidaṁ jagatsvātmanāhantayācchādya sthitaṁ rūpaṁ sadāśivatattvamaṅkuritaṁ jagadahantayāvṛtya sthitamīśvaratattvamahantedantayoraikyapratipattiḥ śuddhavidyā svasvarūpeṣu bhāveṣu bhedaprathā māyā yadā tu parameśvaraḥ pārameśvaryā māyāśaktyā svarūpaṁ gṛhayitvā saṅkucitagrāhakatāmaśnute tadā puruṣasañjño'yameva māyāmohitaḥ karmabandhanaḥ saṁsārī parameśvarādabhinno'pyasya mohaḥ parameśvarasya na bhavet - Indrajālamivaindrajālikasya svecchayā sampāditabhrāntervidyābhijñāpitaiśvaryastu cidghano muktaḥ paramaśiva eva|
iti| Śaktitattvaṁ maheśvarasya prathamaspandastasminsisṛkṣau sati| Śaktirihāpratihatecchatvam| Prathamaspando'yaṁ parantu dhvaniradyāpi nāstyapi tu sṛjyānāmuttaraṁ sarvadhvanīnāṁ prabhava eva| Sadāśivatattve jagatsadāṅkura iva| Rūpamasyāsphuṭatvena prakāśate| Kimiti| Paramātmano'hamaṁśena tasyāvṛtyamānatvādeva| Ahamidamiti dvāvaṁśau| Ahamaṁśasya prādhānye sadāśivatattvaṁ bhāsate| Ahanteti śakteranyanāma| Śaktiśca sphuracchivo yo jagadidaṁ sṛjati| Tasyā eva sarvatattvāni sṛjyante| Sadāśivatattve'hantāprādhānyamevaṁ cedamaṁśo'sphuṭaḥ| Idānīmīśvaratattve tvaṅkuritaṁ jagadahantayāvṛtyārthājjagatpradhānaṁ bhavatyevaṁ cedamaṁśaḥ sphuṭo yugapaccāhamaṁśaḥ pracchanna iva sthitaḥ| Yadāhantedantayoraikyapratipattirarthato'hamidamaṁśayorekatālābhastadā śuddhavidyātattvaṁ sadvidyātattvanāmakamapi sphurati| Grahaṇamiti pratipattiśabdasyānyārthaḥ - Ata evāhantedantayoraikyagrahaṇaṁ śuddhavidyeti bhāṣāntaraṁ śakyamitaratsyāt| Saṅkṣepeṇa śuddhavidyātattve'hamidamaṁśayornikhilatulyatā tadyathāhantedantāyā nātiricyata idantā cāhantāyā nātiricyate| Māyeti ṣaṣṭhatattvamabhihitam| Sā kalādibhūmyantānāṁ triṁśattattvānāṁ bhāvānāṁ svabhāvāpekṣayā bhedavikirantī| Evaṁ māyaiva parabhairavabhinnānbhāvāṁstānnaraṁ balena tarkayati| Yadā tu parabhairavaḥ svasvātantryarūpamāyāśaktyā svasvarūpaṁ gṛhayitvā saṅkucitagrāhakatāṁ prāpnoti tadā sa puruṣo'bhihitaḥ| Tathā bhairava eva svamāyāśaktyā saṅkocamāptvā puruṣanāmakadvādaśatattvaṁ bhavati| Māyāśaktiśca parameśvarasya svācchandyarūpā bhedotpādikā śaktirna tu māyātattvam| Māyāśaktirvastuto māyātattvamutpādayatyeva| Miṣatāṁ pārimityānāṁ parabhairavo na kadācidvikriyate'rthātsa parameśvarastiṣṭhati| Ṣaṭtriṁśattattvebhya ṛta āṇavaṁ māyīyaṁ kārmaṁ ceti malatrayamasti| Āṇavamalamapūrṇo'hamiti puruṣamanubhāvayati| Māyīyamalaṁ sarvasmādbhinno'hamiti puruṣamanubhāvayati| Kārmamalaṁ ca kartāhamiti puruṣamanubhāvayati| Phalataḥ puruṣo'yaṁ māyayā sarvamalaiśca mohitaḥ saṁsārī bhavati| Ekadehādanyadehaṁ pratyekavikalpādanyavikalpaṁ pratītyādi gamanamiti saṁsāraśabdasyārthaḥ| Puruṣo'yameva karmabandhanaḥ| Kimartham| Yato mama karmāṇi parabhairavaṁ badhnantīti sa manyate| Kṣemarājapādaiḥ parameśvarādabhinno'pyasya mohaḥ parameśvarasya na bhavediti puruṣamuddiśyokte'pi tathāpi viṣayo'yaṁ paricchedātīto'rthataḥ sa rahasyam| Paryante śrīkṣemarājena vidyāśabda uktaḥ| Śuddhavidyeti vidyāśabdasyārtho'tra| Śuddhavidyeha svasvarūpaprakāśikā śaktistadyathā maheśvarasya svātantryaṁ na tu pañcamatattvam| Adhunā śrīmatkṣemarājasyopadeśaḥ suspaṣṭa eveti||456||
«The first (prathama) Vibration (spandaḥ) of this (asya) Supreme (parama) Lord --Īśvara-- (īśvarasya) who desires (icchām parigṛhītavataḥ) to manifest (sraṣṭum) the world (jagat) (is) certainly (eva) Icchā or Will (icchā), i.e. the category (tattvam) known as Śakti (śakti), because (such a category) is an uninterrupted and unobstructed (apratihata) Desire (icchatvāt). The Sadāśiva (sadāśiva) category (tattvam) (is) the form (rūpam) which remains (sthitam) (when) this (idam) world (jagat), that is always as if a sprout (sadā iva aṅkurāyamāṇam), is hidden or covered (ācchādya) by I-consciousness (ahantayā), i.e. by one's own Self (sva-ātmanā). The Īśvara (īśvara) category (tattvam) (is) that which abides (sthitam) (when) this (idam) sprouted (aṅkuritaḥ) world (jagat) is turned round (āvṛtya) by I-consciousness --Śakti-- (ahantayā). When there is unity (aikya-pratipattiḥ) between Aham --I-consciousness-- and Idam --the world or universe-- (ahantā-idantayoḥ), (that is) the Śuddhavidyā (category) (śuddha-vidyā). Māyā --the sixth tattva or category-- (māyā) scatters (prathā) difference or duality (bheda) regarding own (sva) essential natures (sva-bhāveṣu) of the bhāva-s --i.e. the tattva-s or categories from Kalā (the seventh tattva) down to Bhūmi (the last one)-- (bhāveṣu). However (tu), when (yadā) the Supreme (parama) Lord (īśvaraḥ), by taking hold (gṛhayitvā) of (His own) essential nature (sva-rūpam) through the Highest Mistress (pārama-īśvaryā) or Māyāśakti (māyā-śaktyā), assumes (aśnute) the state of contracted experient (saṅkucita-grāhakatām), then (tadā) He is called (sañjñaḥ) Puruṣa --tattva or category 12-- (puruṣa). This (ayam) very (Puruṣa) (eva), fettered (bandhanaḥ) by actions (karma) (and) deluded (mohitaḥ) by Māyā (māyā), (becomes) a transmigratory soul (saṁsārī). Even though (api) (Puruṣa) is not different (abhinnaḥ) from the Supreme (parama) Lord --Īśvara-- (īśvarāt), his (asya) delusion or infatuation (mohaḥ) is not (na bhavet) of the Supreme (parama) Lord --Īśvara-- (īśvarasya), (but it takes place), as in the case of (iva) an act of magic (indrajālam), due to the confusion (bhrānteḥ) produced (sampādita) according to the magician's own will (aindrajālikasya sva-icchayā) --this was a mere analogy to explain something which is indescribable, of course--. (It is) the liberated (muktaḥ) Paramaśiva --Supreme Śiva-- (parama-śivaḥ) Himself (eva) (who) doubtless (tu) has Aiśvarya --Supremacy or Sovereignty-- (aiśvaryaḥ) made known (abhijñāpita) by Vidyā --i.e. Śuddhavidyā or Pure Knowledge-- (vidyā) (since He is) a compact mass (ghanaḥ) of Consciousness (cit... iti).»
"The Śakti category (śakti-tattvam) (is) the first Vibration (prathama-spandaḥ) of the Great Lord (mahā-īśvarasya) when He desires to manifest (tasmin sisṛkṣau sati). Śakti (śaktiḥ) here (iha) (is) an uninterrupted and unobstructed Desire (apratihata-icchatvam). However (parantu), this (ayam) first Vibration (prathama-spandaḥ) is not (na asti) yet (adyāpi) a sound (dhvaniḥ) but (api tu) the Source Itself (prabhavaḥ eva) of all the sounds (sarva-dhvanīnām) which will be manifested (sṛjyānām) later (uttaram). In the Sadāśiva category (sadāśiva-tattve), the world (jagat) (is) always (sadā) as if (iva) a sprout (aṅkuraḥ). Its (asya) form (rūpam) appears (prakāśate) indistinctly (asphuṭatvena). Why? (kimiti) Because it is covered (tasya āvṛtyamānatvāt eva) by the 'I' portion (aham-aṁśena) of the Supreme Self (parama-ātmanaḥ). The two (dvau) portions (aṁśau) are 'I' and 'This' --i.e. 'I' and 'the universe'-- (aham idam iti). When the 'I' portion predominates (aham-aṁśasya prādhānye), the Sadāśiva category (sadāśiva-tattvam) appears (bhāsate). Another name (anya-nāma) of Śakti (śakteḥ) is 'Ahantā' (ahantā iti). And (ca) Śakti (śaktiḥ) (is) the throbbing Śiva (sphurat-śivaḥ) who (yaḥ) manifests (sṛjati) this (idam) world (jagat). All of the categories (sarva-tattvāni) are emitted (sṛjyante) from Her Herself --viz. from Śakti-- (tasyāḥ eva). In the Sadāśiva category (sadāśiva-tattve) (there is) predominance of 'I' (ahantā-prādhānyam) and (ca) in this way (evam) the 'This' portion (idam-aṁśaḥ) (is) indistinct (asphuṭaḥ). But (tu) now (idānīm), in the Īśvara category (īśvara-tattve), the sprouted (aṅkuritam) world (jagat) is turned round (āvṛtya) by I-consciosuness --i.e. by Śakti-- (ahantayā), that is to say (arthāt), the world (jagat) becomes (bhavati) predominant (pradhānam) and (ca) in this way (evam) the 'This' portion (idam-aṁśaḥ) (is) distinct or sharp (sphuṭaḥ) and (ca) simultaneously (yugapad) the 'I' portion (aham-aṁśaḥ) remains (sthitaḥ) eclipsed (pracchannaḥ), as it were (iva). When (yadā) there is unity (aikya-pratipattiḥ) between Aham --I-consciousness-- and Idam --the world or universe-- (ahantā-idantayoḥ), that is (arthatas), (when) there is acquisition of unity (ekatā-lābhaḥ) between the 'I' and 'This' portions (aham-idam-aṁśayoḥ), then (tadā) the Śuddhavidyā category (śuddha-vidyā-tattvam) —also (api) called Sadvidyā category (sat-vidyā-tattva-nāmakam)— shines forth (sphurati). Another meaning (anya-arthaḥ) of the word 'pratipatti' (pratipatti-śabdasya) (is) 'perception' (grahaṇam iti) — On this account (atas eva), another (itarat) possible (śakyam) translation (bhāṣāntaram) would be (syāt): 'Śuddhavidyā (śuddha-vidyā) (is) perception of unity (aikya-grahaṇam) between Aham --'I'-- and Idam --'This'-- (ahantā-idantayoḥ). In summary (saṅkṣepeṇa), in the Śuddhavidyā category (śuddha-vidyā-tattve) (there is) full equilibrium (nikhila-tulyatā) between the 'I' and 'This' portions (aham-idam-aṁśayoḥ), namely (tadyathā), 'I' (ahantā) does not predominate (na atiricyate) over 'This' (idantāyāḥ) and (ca) 'This' (idantā) does not predominate (na atiricyate) over 'I' (ahantāyāḥ). The sixth category (ṣaṣṭha-tattvam) is called (abhihitam) 'Māyā' (māyā iti). She --i.e. Māyā-- (sā) scatters difference or duality (bheda-vikirantī) with reference to the essential natures (svabhāva-apekṣayā) of the 'bhāva-s' (bhāvānām), i.e. of the thirty categories (triṁśat-tattvānām) beginning with Kalā --category 7-- and ending in Bhūmi --category 36-- (kalā-ādi-bhūm-antānām). Thus (evam), Māyā herself (māyā eva) forces nara --i.e. Puruṣa or limited individual-- to consider (naram balena tarkayati) those bhāva-s (bhāvān tān) to be different from Parabhairava (para-bhairava-bhinnān). But (tu) when (yadā) Parabhairava (para-bhairavaḥ), by taking hold (gṛhayitvā) of His own essential nature (sva-svarūpam) through Māyāśakti which is His Absolute Freedom (sva-svātantrya-rūpa-māyā-śaktyā), assumes (prāpnoti) the state of contracted experient (saṅkucita-grāhakatām), then (tadā) He (saḥ) is called (abhihitaḥ) Puruṣa --category 12-- (puruṣaḥ). So (tathā), Bhairava Himself (bhairavaḥ eva), after assuming limitation (saṅkocam āptvā) by His own Māyāśakti (sva-māyā-śaktyā), becomes (bhavati) the twelfth category called Puruṣa (puruṣa-nāmaka-dvādaśa-tattvam). And (ca) Māyāśakti (māyā-śaktiḥ) (is) the Power (śaktiḥ) producing difference or duality (bheda-utpādikā) which --i.e. the Power-- is the Absolute Freedom (svācchandya-rūpā) of the Supreme Lord (parama-īśvarasya) and not (na tu) the Māyā category (māyā-tattvam). In fact (vastutas), Māyāśakti (māyā-śaktiḥ) brings about (utpādayati eva) the Māyā category (māyā-tattvam). In spite of the limitations (miṣatām pārimityānām), Parabhairava (para-bhairavaḥ) never (na kadācid) changes (vikriyate), that is to say (arthāt), He (saḥ) remains (tiṣṭhati) as the Supreme Lord (parama-īśvaraḥ). Apart from (ṛte) the thirty-six categories (ṣaṭ-triṁśat-tattvebhyaḥ), there is (asti) a triad of mala-s or impurities (mala-trayam) (known as) Āṇava (āṇavam), Māyīya (māyīyam) and (ca) Kārma (kārmam). Āṇavamala (āṇava-malam) causes Puruṣa to experience (puruṣam anubhāvayati) 'I (aham) (am) not Full (apūrṇaḥ... iti)'. Māyīyamala (māyīya-malam) causes Puruṣa to experience (puruṣam anubhāvayati) 'I (aham) (am) different (bhinnaḥ) from all (sarvasmāt... iti)'. And (ca) Kārmamala (kārma-malam) causes Puruṣa to experience (puruṣam anubhāvayati) 'I (aham) (am) the doer (kartā... iti)'. As a result (phalatas), this (ayam) Puruṣa (puruṣaḥ), deluded (mohitaḥ) by Māyā (māyayā) and (ca) all of the mala-s (sarva-malaiḥ), becomes (bhavati) a transmigratory soul (saṁsārī). The meaning (arthaḥ) of the word 'Saṁsāra or Transmigration' (saṁsāra-śabdasya) (is) 'Moving (gamanam) from one body (eka-dehāt) to another body (anya-deham prati), from one thought (eka-vikalpāt) to another thought (anya-vikalpam prati) and so on (iti-ādi). This very (ayam eva) Puruṣa (puruṣaḥ) is fettered by actions (karma-bandhanaḥ). Why? (kimartham) Because (yatas) he (saḥ) thinks (manyate): 'My (mama) actions (karmāṇi) bind (badhnanti) Parabhairava (para-bhairavam... iti)'. Although eminent Kṣemarāja has said (kṣemarāja-pādaiḥ... ukte api), with reference to Puruṣa (puruṣam uddiśya), that (iti) 'Even though (api) (Puruṣa) is not different (abhinnaḥ) from the Supreme Lord (parama-īśvarāt), his (asya) delusion or infatuation (mohaḥ) is not (na) of the Supreme Lord (parama-īśvarasya)', even so (tathā api) this (ayam) topic (viṣayaḥ) (is) beyond an accurate definition (pariccheda-atītaḥ), that is (arthatas), it (saḥ) (is) a mystery (rahasyam). Finally (paryante), the term 'Vidyā' --lit. Knowledge-- (vidyā-śabdaḥ) is mentioned (uktaḥ) by venerable Kṣemarāja (śrī-kṣemarājena). In this context (atra), the word 'Vidyā' means (vidyā-śabdasya arthaḥ): 'Śuddhavidyā' --lit. Pure Knowledge-- (śuddha-vidyā iti). Śuddhavidyā (śuddha-vidyā) here (iha) (is) the Power (śaktiḥ) revealing one's own essential nature (sva-svarūpa-prakāśikā), namely (tadyathā), the Absolute Freedom (svātantryam) of the Great Lord (mahā-īśvarasya), and not (na tu) the fifth category --called Śuddhavidyā or Sadvidyā-- (pañcama-tattvam). Now (adhunā) the teaching (upadeśaḥ) of illustrious Kṣemarāja (śrīmat-kṣemarājasya) is very clear (suspaṣṭaḥ eva iti)"||456||
Fifth portion
अस्य सर्वकर्तृत्वं सर्वज्ञत्वं पूर्णत्वं नित्यत्वं व्यापकत्वं च शक्तयोऽसङ्कुचिता अपि सङ्कोचग्रहणेन कलाविद्यारागकालनियतिरूपतया भवन्ति। अत्र कलानामास्य पुरुषस्य किञ्चित्कर्तृताहेतुर्विद्या किञ्चिज्ज्ञत्वकारणं रागो विषयेष्वभिष्वङ्गः कालो हि भावानां भासनाभासनात्मकानां क्रमोऽवच्छेदको भूतादिर्नियतिर्ममेदं कर्तव्यं नेदं कर्तव्यमिति नियमनहेतुरेतत्पञ्चकमस्य स्वरूपावरकत्वात्कञ्चुकमित्युच्यते महदादिपृथिव्यन्तानां तत्त्वानां मूलकारणं प्रकृतिरेषा च सत्त्वरजस्तमसां साम्यावस्थाविभक्तरूपा निश्चयकारिणी विकल्पप्रतिबिम्बधारिणी बुद्धिरहङ्कारो नाम - ममेदं न ममेदमित्यभिमानसाधनं मनः सङ्कल्पसाधनमेतत्त्रयमन्तःकरणम्।
इति। सर्वकर्तृत्वं क्रियाशक्तिः सर्वज्ञत्वं ज्ञानशक्तिः पूर्णत्वमिच्छाशक्तिर्नित्यत्वमानन्दशक्तिर्व्यापकत्वं चिच्छक्तिश्च यथाक्रमम्। पञ्चशक्तय इमा असङ्कुचिता अपि सङ्कोचग्रहणेन पञ्चकञ्चुकरूपतया भवन्ति। क्रियाशक्तेः कलाकञ्चुको ज्ञानशक्तेर्विद्याकञ्चुक इच्छाशक्तेरागकञ्चुक आनन्दशक्तेः कालकञ्चुकश्चिच्छक्तेश्च नियतिकञ्चुकः क्रमतः सङ्कोचक्रमः। श्रीमत्क्षेमराजेन सुस्पष्टं पञ्चकञ्चुका वर्णिताः। कालनियतिकञ्चुकापेक्षया त्वधिकव्याख्याकाङ्क्षिता। कालकञ्चुकः कालमूलः। कालकञ्चुको भावानां भासनाभासनात्मकानां क्रमश्चातीतवर्तमानभविष्यदात्मकत्रये तानवच्छेदकं तत्त्वं च। यथाजानां जानामि ज्ञास्याम्यहमिति सङ्कल्पाः कालकञ्चुकेनोत्पद्यन्ते। ज्ञानानीमानि क्रमेण भासनाभासनात्मकभावक्रमः। सङ्क्षेपतः कालकञ्चुको ज्ञानानां क्रममिममुत्पादयति तं चातीतवर्तमानभविष्यन्मयेन क्रमेण स्थापयति। परभैरवश्च सर्वत्रास्ति नियतिकञ्चुकात्पश्चात्तु परभैरवः पुरुषरूपेणेतोऽस्ति न तु ततः। प्रकृतिश्च त्रयोदशतत्त्वं सत्त्वरजस्तमसां साम्यावस्था न तु त्रिगुणाः प्रकृतेरङ्गानि। अत एव प्रकृतिरविभक्तरूपा। बुद्धेश्चतुर्दशतत्त्वात्तु गुणानां तेषामन्यतमोऽन्यगुणाभ्यामतिरिच्यते। बुद्धिरध्यवसायिन्यसङ्ख्यविकल्परूपतया परमेश्वरप्रकाशजनितप्रतिबिम्बधारिणी च। विमलतरो मुकुरस्तस्मिन्स्फुटतराणि प्रतिबिम्बान्यर्थान्महेश्वरप्रकाशकिरणाः श्रेष्ठं परावर्तन्ते। कथं स्वबुद्धिमशेषेण निर्मलां कर्तुं शक्यते - तथाहि श्रीमालिनीविजयोत्तरतन्त्रशिवसूत्रादिपरभैरवशास्त्राध्ययनेन वा परभैरवोऽहमात्माहमित्यादयः शुद्धविकल्पद्वारेण वेत्यादि। अहङ्काराख्यपञ्चदशतत्त्वं ममेदं न ममेदमित्यभिमानसाधनमर्थत एतदात्मसात्करणलक्षणम्। मनोनामकषोडशतत्त्वं सङ्कल्पसाधनं तद्यथैतच्चिन्तासाधनम्। बुद्ध्यहङ्कारमनस्त्रयमन्तःकरणमभिधीयत इत्यर्थ इति॥४५७॥
Asya sarvakartṛtvaṁ sarvajñatvaṁ pūrṇatvaṁ nityatvaṁ vyāpakatvaṁ ca śaktayo'saṅkucitā api saṅkocagrahaṇena kalāvidyārāgakālaniyatirūpatayā bhavanti| Atra kalānāmāsya puruṣasya kiñcitkartṛtāheturvidyā kiñcijjñatvakāraṇaṁ rāgo viṣayeṣvabhiṣvaṅgaḥ kālo hi bhāvānāṁ bhāsanābhāsanātmakānāṁ kramo'vacchedako bhūtādirniyatirmamedaṁ kartavyaṁ nedaṁ kartavyamiti niyamanaheturetatpañcakamasya svarūpāvarakatvātkañcukamityucyate mahadādipṛthivyantānāṁ tattvānāṁ mūlakāraṇaṁ prakṛtireṣā ca sattvarajastamasāṁ sāmyāvasthāvibhaktarūpā niścayakāriṇī vikalpapratibimbadhāriṇī buddhirahaṅkāro nāma - Mamedaṁ na mamedamityabhimānasādhanaṁ manaḥ saṅkalpasādhanametattrayamantaḥkaraṇam|
iti| Sarvakartṛtvaṁ kriyāśaktiḥ sarvajñatvaṁ jñānaśaktiḥ pūrṇatvamicchāśaktirnityatvamānandaśaktirvyāpakatvaṁ cicchaktiśca yathākramam| Pañcaśaktaya imā asaṅkucitā api saṅkocagrahaṇena pañcakañcukarūpatayā bhavanti| Kriyāśakteḥ kalākañcuko jñānaśaktervidyākañcuka icchāśakterāgakañcuka ānandaśakteḥ kālakañcukaścicchakteśca niyatikañcukaḥ kramataḥ saṅkocakramaḥ| Śrīmatkṣemarājena suspaṣṭaṁ pañcakañcukā varṇitāḥ| Kālaniyatikañcukāpekṣayā tvadhikavyākhyākāṅkṣitā| Kālakañcukaḥ kālamūlaḥ| Kālakañcuko bhāvānāṁ bhāsanābhāsanātmakānāṁ kramaścātītavartamānabhaviṣyadātmakatraye tānavacchedakaṁ tattvaṁ ca| Yathājānāṁ jānāmi jñāsyāmyahamiti saṅkalpāḥ kālakañcukenotpadyante| Jñānānīmāni krameṇa bhāsanābhāsanātmakabhāvakramaḥ| Saṅkṣepataḥ kālakañcuko jñānānāṁ kramamimamutpādayati taṁ cātītavartamānabhaviṣyanmayena krameṇa sthāpayati| Parabhairavaśca sarvatrāsti niyatikañcukātpaścāttu parabhairavaḥ puruṣarūpeṇeto'sti na tu tataḥ| Prakṛtiśca trayodaśatattvaṁ sattvarajastamasāṁ sāmyāvasthā na tu triguṇāḥ prakṛteraṅgāni| Ata eva prakṛtiravibhaktarūpā| Buddheścaturdaśatattvāttu guṇānāṁ teṣāmanyatamo'nyaguṇābhyāmatiricyate| Buddhiradhyavasāyinyasaṅkhyavikalparūpatayā parameśvaraprakāśajanitapratibimbadhāriṇī ca| Vimalataro mukurastasminsphuṭatarāṇi pratibimbānyarthānmaheśvaraprakāśakiraṇāḥ śreṣṭhaṁ parāvartante| Kathaṁ svabuddhimaśeṣeṇa nirmalāṁ kartuṁ śakyate - Tathāhi śrīmālinīvijayottaratantraśivasūtrādiparabhairavaśāstrādhyayanena vā parabhairavo'hamātmāhamityādayaḥ śuddhavikalpadvāreṇa vetyādi| Ahaṅkārākhyapañcadaśatattvaṁ mamedaṁ na mamedamityabhimānasādhanamarthata etadātmasātkaraṇalakṣaṇam| Manonāmakaṣoḍaśatattvaṁ saṅkalpasādhanaṁ tadyathaitaccintāsādhanam| Buddhyahaṅkāramanastrayamantaḥkaraṇamabhidhīyata ityartha iti||457||
«His (asya) śakti-s or powers (śaktayaḥ), (viz.) Omnipotence (sarvakartṛtvam), Omniscience (sarvajñatvam), Perfection or Fullness (pūrṇatvam), Eternity (nityatvam) and (ca) Omnipresence (vyāpakatvam), though (api) (essentially) uncontracted (asaṅkucitāḥ), by accepting (grahaṇena) contraction (saṅkoca), assume the forms (rūpatayā bhavanti) of Kalā (kalā), Vidyā (vidyā), Rāga (rāga), Kāla (kāla) (and) Niyati (niyati), (respectively, i.e. the five Kañcuka-s or Sheaths).
Of these (five Kañcuka-s) (atra), the one called (nāma) Kalā (kalā) (is) the cause (hetuḥ) of the limited (kiñcid) capacity for action (kartṛtā) of this (asya) Puruṣa --tattva or category 12-- (puruṣasya). Vidyā (vidyā) (is) the reason (kāraṇam) for (his) limited (kiñcid) knowledge (jñatvam). Rāga (rāgaḥ) (is) intense attachment (abhiṣvaṅgaḥ) to objects (viṣayeṣu). Kāla (kālaḥ) (is) no doubt (hi) a succession (kramaḥ) of states or bhāva-s (bhāvānām) appearing and disappearing (bhāsana-abhāsana-ātmakānām), (as well as that which) distinguishes or divides (them) (avacchedakaḥ) into past (bhūta), etc. (ādiḥ) --i.e. into past, present and future--. Niyati (niyatiḥ) (is) the cause (hetuḥ) of restrictions (niyamana) (such as) 'I must do (mama... kartavyam) this (idam), I must not do (mama... na... kartavyam) this (idam... iti)'. It is said (ucyate) that this (etad) group of five (tattva-s or categories) (pañcakam) (is called) 'Kañcuka or Sheath' (kañcukam iti) because it covers (and thus conceals) (āvarakatvāt) His (asya) Essential Nature (sva-rūpa) --i.e. the Essential Nature of the Lord--. Prakṛti --the thirteenth tattva or category-- (prakṛtiḥ) (is) the first or original cause (mūla-kāraṇam) of the tattva-s (tattvānām) beginning (ādi) with Mahat --i.e. Buddhi or intellect, the fourteenth category-- (mahat) (and) ending (antānām) in Pṛthivī --i.e. Bhūmi or earth, the last category-- (pṛthivī). And (ca) this (Prakṛti) (eṣā) (is) a state (avasthā) of equipoise (sāmya) among Sattva (sattva), Rajas (rajas) (and) Tamas (tamasām). (Therefore,) the nature (of Prakṛti) (rūpā) is undivided (avibhakta). Buddhi or intellect --tattva 14, the first tattva after Prakṛti-- (buddhiḥ) (is) that which determines (niścaya-kāriṇī) (and) holds or bears (dhāriṇī) the reflections (brought about by the Light of the Supreme Self) (pratibimba) (that shine forth) as vikalpa-s or thoughts (vikalpa). That (category) which is known by the name (nāma) of Ahaṅkāra or ego --tattva 15-- (ahaṅkāra) denotes or is expressive of (sādhanam) conceptions (abhimāna) (such as) 'This (idam) (is) mine (mama), this (idam) (is) not (na) mine (mama... iti)'. Manas or mind --tattva 16-- (manas) denotes or is expressive of (sādhanam) notions and ideas (saṅkalpa). This (etad) triad (trayam) (constitutes) the inner (antar) (psychic) organ or instrument (karaṇam... iti).»
"Omnipotence (sarvakartṛtvam) (is) Power of Action (kriyā-śaktiḥ), Omniscience (sarvajñatvam) (is) Power of Knowledge (jñāna-śaktiḥ), Perfection or Fullness (pūrṇatvam) (is) Power of Will (icchā-śaktiḥ), Eternity (nityatvam) (is) Power of Bliss (ānanda-śaktiḥ) and (ca) Omnipresence (vyāpakatvam) (is) Power of Consciousness (cit-śaktiḥ), respectively (yathākramam). These (imāḥ) five Powers (pañca-śaktayaḥ), though (api) (essentially) uncontracted (asaṅkucitāḥ), by accepting contraction (saṅkoca-grahaṇena), assume the forms of five Kañcuka-s or Sheaths (pañca-kañcuka-rūpatayā bhavanti). The process of contraction (saṅkoca-kramaḥ), in regular order (kramatas), (is as follows:) From the Power of Action (kriyā-śakteḥ) the Kalā kañcuka (is produced) (kalā-kañcukaḥ), from the Power of Knowledge (jñāna-śakteḥ) the Vidyā kañcuka (vidyā-kañcukaḥ), from the Power of Will (icchā-śakteḥ) the Rāga kañcuka (rāga-kañcukaḥ), from the Power of Bliss (ānanda-śakteḥ) the Kāla kañcuka (kāla-kañcukaḥ) and (ca) from the Power of Consciousness (cit-śakteḥ) the Niyati kañcuka (niyati-kañcukaḥ). The five kañcuka-s/sheaths (pañca-kañcukāḥ) have been very clearly described (suspaṣṭam... varṇitāḥ) by illustrious Kṣemarāja (śrīmat-kṣemarājena). But (tu) with reference to the Kāla and Niyati kañcuka-s (kāla-niyati-kañcuka-apekṣayā) an extra explanation (adhika-vyākhyā) is required (ākāṅkṣitā). Kāla kañcuka (kāla-kañcukaḥ) is the root of Time (kāla-mūlaḥ). Kāla kañcuka (kāla-kañcukaḥ) (is) a succession (kramaḥ) of states or bhāva-s (bhāvānām) appearing and disappearing (bhāsana-abhāsana-ātmakānām) as well as (ca... ca) the category (tattvam) which distinguishes or divides (avacchedakam) them (tān) into a triad consisting of past, present and future (atīta-vartamāna-bhaviṣyat-ātmaka-traye). For example (yathā): The notions (saṅkalpāḥ) 'I knew, I know, I will know' (ajānām jānāmi jñāsyāmi aham iti) are produced (utpadyante) by the Kāla kañcuka (kāla-kañcukena). These (imāni) cognitions (jñānāni) (are) a succession of states or bhāva-s appearing and disappearing (bhāsana-abhāsana-ātmaka-bhāva-kramaḥ) in regular course (krameṇa). Summing it up (saṅkṣepatas), Kāla kañcuka (kāla-kañcukaḥ) brings about (utpādayati) this (imam) succession (kramam) of cognitions (jñānānām) and (ca) puts (sthāpayati) it --i.e. such a succession of cognitions-- (tam) in order (krameṇa) i.e. in past, present and future (atīta-vartamāna-bhaviṣyat-mayena). And (ca) Parabhairava (para-bhairavaḥ) is (asti) everywhere (sarvatra), but (tu) after (paścāt) the Niyati kañcuka (niyati-kañcukāt), Parabhairava (para-bhairavaḥ), in the form of Puruṣa (puruṣa-rūpeṇa), is (asti) here (itas) but not (na tu) there (tatas). And (ca) Prakṛti (prakṛtiḥ), the thirteenth category (trayodaśa-tattvam), (is) a state of equipoise (sāmya-avasthā) among Sattva, Rajas and Tamas (sattva-rajas-tamasām) and not (na tu) (that) the three qualities (tri-guṇāḥ) (are) constituents (aṅgāni) of Prakṛti (prakṛteḥ). For this reason (atas eva), Prakṛti (prakṛtiḥ) is undivided (avibhakta-rūpā). But (tu) from Buddhi or intellect (buddheḥ) —from the fourteenth category (caturdaśa-tattvāt)—, one of (anyatamaḥ) those qualities (guṇānām teṣām) predominates (atiricyate) over the other two qualities (anya-guṇābhyām). Buddhi (buddhiḥ) (is) one which determines (adhyavasāyinī) and (ca) holds the reflections generated by the Light of the Supreme Lord (parama-īśvara-prakāśa-janita-pratibimba-dhāriṇī) appearing as innumerable vikalpa-s --viz. thoughts-- (asaṅkhya-vikalpa-rūpatayā). The cleaner (vimalataraḥ) the mirror (mukuraḥ) the sharper (sphuṭatarāṇi) the reflections (pratibimbāni) in it (tasmin), that is to say (arthāt), the Rays of the Light of the Great Lord (mahā-īśvara-prakāśa-kiraṇāḥ) are better reflected (śreṣṭham parāvartante). How (katham) is it possible (śakyate) to make (kartum) one's own intellect (sva-buddhim) totally (aśeṣeṇa) immaculate (nirmalām)? — For instance (tathāhi): By studying the Parabhairava's scriptures such as venerable Mālinīvijayottaratantra, Śivasūtra-s, etc. (śrī-mālinī-vijaya-uttara-tantra-śiva-sūtra-ādi-para-bhairava-śāstra-adhyayanena) or (vā... vā) by means of pure vikalpa-s --i.e. pure thoughts-- (śuddha-vikalpa-dvāreṇa) (such as) 'I (aham) (am) Parabhairava (para-bhairavaḥ), I (aham) (am) the Self (ātmā), etc. (ityādayaḥ)', and so on (ityādi). The fifteenth category called Ahaṅkāra --i.e. ego-- (ahaṅkāra-ākhya-pañcadaśa-tattvam) denotes or is expressive of conceptions (abhimāna-sādhanam) (such as) 'This (idam) (is) mine (mama), this (idam) (is) not (na) mine (mama... iti)', that is (arthatas), it --this category-- (etad) is characterized by appropriation (ātmasātkaraṇa-lakṣaṇam). The sixteenth category called Manas --i.e. mind-- (manas-nāmaka-ṣoḍaśa-tattvam) denotes or is expressive of notions and ideas (saṅkalpa-sādhanam), namely (tadyathā), it (etad) denotes or is expressive of thoughts (cintā-sādhanam). The triad of Buddhi, Ahaṅkāra and Manas (buddhi-ahaṅkāra-manas-trayam) is called (abhidhīyate) inner (psychic) organ or instrument (antar-karaṇam); this is the meaning (iti arthaḥ iti)"||457||
Sixth portion
शब्दस्पर्शरूपरसगन्धात्मकानां विषयाणां क्रमेण ग्रहणसाधनानि श्रोत्रत्वक्चक्षुर्जिह्वाघ्राणानि पञ्च ज्ञानेन्द्रियाणि। वचनादानविहरणविसर्गानन्दात्मक्रियासाधनानि परिपाठ्य वाक्पाणिपादपायूपस्थानि पञ्च कर्मेन्द्रियाणि। शब्दस्पर्शरूपरसगन्धाः सामान्याकाराः पञ्च तन्मात्राणि। आकाशमवकाशप्रदं वायुः सञ्जीवनमग्निर्दाहकः पाचकश्च सलिलमाप्यायकं द्रवरूपं च भूमिर्धारिका
यथा न्यग्रोधबीजस्थः शक्तिरूपो महाद्रुमः।
तथा हृदयबीजस्थं जगदेतच्चराचरम्॥
इत्याम्नायनीत्या पराभट्टारिकारूपे हृदयबीजेऽन्तर्भूतमेतज्जगत्। कथम् - यथा घटशरावादीनां मृद्विकाराणां पारमार्थिकं रूपं मृदेव यथा वा जलादिद्रवजातीनां विचार्यमानं व्यवस्थितं रूपं जलादिसामान्यमेव भवति तथा पृथिव्यादिमायान्तानां तत्त्वानां सतत्त्वं मीमांस्यमानं सदित्येव भवेदस्यापि पदस्य निरूप्यमाणं धात्वर्थव्यञ्जकं प्रत्ययांशं विसृज्य प्रकृतिमात्ररूपः सकार एवावशिष्यते तदन्तर्गतमेकत्रिंशत्तत्त्वं ततः परं शुद्धविद्येश्वरसदाशिवतत्त्वानि ज्ञानक्रियासाराणि शक्तिविशेषत्वादौकारेऽभ्युपगमरूपेऽनुत्तरशक्तिमयेऽन्तर्भूतानि। अतः परमूर्ध्वाधः सृष्टिरूपो विसर्जनीय एवम्भूतस्य हृदयबीजस्य महामन्त्रात्मको विश्वमयो विश्वोत्तीर्णः परमशिव एवोदयविश्रान्तिस्थानत्वान्निजस्वभावः।
इति। ज्ञानकर्मेन्द्रियाणि तन्मात्राणि चाहङ्कारादुत्पद्यन्ते तन्मात्रेभ्यश्च महाभूतानि। तत्त्वानि तानि सर्वाणि समासतः क्षेमराजपादैर्निरूपितानि। इदानीं श्रीमत्क्षेमराजः सौरिति हृदयमन्त्रं प्रासादशब्दितमपि वर्णयिष्यति। स उदाहरति परात्रीशिकायामेकश्लोकम्। अधुना पूर्वापरश्लोकावप्युदाहरिष्यामि - परात्रीशिकायामेतच्छ्लोकत्रयम्
तच्चोदकः शिवो ज्ञेयः सर्वज्ञः परमेश्वरः।
सर्वगो निर्मलः स्वच्छस्तृइप्तः स्वायतनः शुचिः॥
यथा न्यग्रोधबीजस्थः शक्तिरूपो महाद्रुमः।
तथा हृदयबीजस्थं जगदेतच्चराचरम्॥
एवं यो वेत्ति तत्त्वेन तस्य निर्वाणगामिनी।
दीक्षा भवत्यसन्दिग्धा तिलाज्याहुतिवर्जिता॥
इति। सौरिति शब्दः स्-औ-ः-त्रिवर्णात्मकः। भूम्यादिमायान्तानां तत्त्वानां सतत्त्वं सदित्येवास्ति। अस्यापि पदस्य निरूप्यमाणं धात्वर्थव्यञ्जकं प्रत्ययांशं विसृज्य प्रकृतिमात्ररूपः सकार एवावशिष्यत इति श्रीक्षेमराजेनोक्तम्। तस्य कोऽर्थः। अधुना मम व्याख्या - ऋषिः कृदन्तमिव सच्छब्दं मन्यते। स्वाष्टाध्यायां पाणिनिपादैः शत्रभिहितोऽदिति प्रत्ययः। अ इति निरूप्यमाणो धातुः। एवं सच्छब्दात्प्रत्ययांशं विसृज्यार्थात्सतोऽत्प्रत्ययमपसार्य सकार एवावशिष्यते। सौरिति हृदयमन्त्र आदौ सकारः। सकारान्तर्गतं पृथिव्यादिमायापर्यन्तमेकत्रिंशत्तत्त्वमिति यावत्। ततः परं शुद्धविद्येश्वरसदाशिवतत्त्वानि ज्ञानक्रियासाराणि शक्तिविशेषत्वादौकारेऽभ्युपगमरूपेऽनुत्तरशक्तिमयेऽन्तर्भूतानीति परस्ताच्छ्रीमत्क्षेमराजेनोक्तम्। उक्तेस्तस्याः कोऽर्थः। मद्व्याख्या - ज्ञानक्रियासारसद्विद्येश्वरसदाशिवतत्त्वानि शक्तिविशेषधर्मेभ्यः शक्तित्रयात्मकत्रिशुलरूपौकारभूमिकायामभ्युपगमरूपायां यस्य देहोऽस्वरो भैरवस्यास्यानुत्तरस्य शक्त्यामन्तर्निवसन्ति। सकारः सर्वग्राह्यविश्रान्तिस्थानम्। औकारो ग्रहणविश्रातिस्थानम्। औकारात्त्वं सकारसारग्राह्याणि ग्रहीतुं शक्तः। पर्यन्ते विसर्जनीयो भैरवभैरवीरूपबिन्दुद्वयात्मको विसर्गः परभैरवः परग्राहकः। परभैरवोऽयं सौरिति मन्त्रस्य हृदयबीजस्य स्वरूपः। स त्वमेव। सङ्क्षेपेण त्वं विसर्जनीयसारपरग्राहक औकारसारानुत्तरशक्त्या सकारसारसति स्वयं सृजसि। एतत्सत्यमेव नात्र संशयः। सौरिति प्रोक्तमन्त्रापेक्षया मम व्याख्या समाप्तेति॥४५८॥
Śabdasparśarūparasagandhātmakānāṁ viṣayāṇāṁ krameṇa grahaṇasādhanāni śrotratvakcakṣurjihvāghrāṇāni pañca jñānendriyāṇi| Vacanādānaviharaṇavisargānandātmakriyāsādhanāni paripāṭhya vākpāṇipādapāyūpasthāni pañca karmendriyāṇi| Śabdasparśarūparasagandhāḥ sāmānyākārāḥ pañca tanmātrāṇi| Ākāśamavakāśapradaṁ vāyuḥ sañjīvanamagnirdāhakaḥ pācakaśca salilamāpyāyakaṁ dravarūpaṁ ca bhūmirdhārikā
Yathā nyagrodhabījasthaḥ śaktirūpo mahādrumaḥ|
Tathā hṛdayabījasthaṁ jagadetaccarācaram||
Ityāmnāyanītyā parābhaṭṭārikārūpe hṛdayabīje'ntarbhūtametajjagat| Katham - Yathā ghaṭaśarāvādīnāṁ mṛdvikārāṇāṁ pāramārthikaṁ rūpaṁ mṛdeva yathā vā jalādidravajātīnāṁ vicāryamānaṁ vyavasthitaṁ rūpaṁ jalādisāmānyameva bhavati tathā pṛthivyādimāyāntānāṁ tattvānāṁ satattvaṁ mīmāṁsyamānaṁ sadityeva bhavedasyāpi padasya nirūpyamāṇaṁ dhātvarthavyañjakaṁ pratyayāṁśaṁ visṛjya prakṛtimātrarūpaḥ sakāra evāvaśiṣyate tadantargatamekatriṁśattattvaṁ tataḥ paraṁ śuddhavidyeśvarasadāśivatattvāni jñānakriyāsārāṇi śaktiviśeṣatvādaukāre'bhyupagamarūpe'nuttaraśaktimaye'ntarbhūtāni| Ataḥ paramūrdhvādhaḥ sṛṣṭirūpo visarjanīya evambhūtasya hṛdayabījasya mahāmantrātmako viśvamayo viśvottīrṇaḥ paramaśiva evodayaviśrāntisthānatvānnijasvabhāvaḥ|
iti| Jñānakarmendriyāṇi tanmātrāṇi cāhaṅkārādutpadyante tanmātrebhyaśca mahābhūtāni| Tattvāni tāni sarvāṇi samāsataḥ kṣemarājapādairnirūpitāni| Idānīṁ śrīmatkṣemarājaḥ sauriti hṛdayamantraṁ prāsādaśabditamapi varṇayiṣyati| Sa udāharati parātrīśikāyāmekaślokam| Adhunā pūrvāparaślokāvapyudāhariṣyāmi - Parātrīśikāyāmetacchlokatrayam
Taccodakaḥ śivo jñeyaḥ sarvajñaḥ parameśvaraḥ|
Sarvago nirmalaḥ svacchastṛiptaḥ svāyatanaḥ śuciḥ||
Yathā nyagrodhabījasthaḥ śaktirūpo mahādrumaḥ|
Tathā hṛdayabījasthaṁ jagadetaccarācaram||
Evaṁ yo vetti tattvena tasya nirvāṇagāminī|
Dīkṣā bhavatyasandigdhā tilājyāhutivarjitā||
iti| Sauriti śabdaḥ s-au-ḥ-trivarṇātmakaḥ| Bhūmyādimāyāntānāṁ tattvānāṁ satattvaṁ sadityevāsti| Asyāpi padasya nirūpyamāṇaṁ dhātvarthavyañjakaṁ pratyayāṁśaṁ visṛjya prakṛtimātrarūpaḥ sakāra evāvaśiṣyata iti śrīkṣemarājenoktam| Tasya ko'rthaḥ| Adhunā mama vyākhyā - Ṛṣiḥ kṛdantamiva sacchabdaṁ manyate| Svāṣṭādhyāyāṁ pāṇinipādaiḥ śatrabhihito'diti pratyayaḥ| A iti nirūpyamāṇo dhātuḥ| Evaṁ sacchabdātpratyayāṁśaṁ visṛjyārthātsato'tpratyayamapasārya sakāra evāvaśiṣyate| Sauriti hṛdayamantra ādau sakāraḥ| Sakārāntargataṁ pṛthivyādimāyāparyantamekatriṁśattattvamiti yāvat| Tataḥ paraṁ śuddhavidyeśvarasadāśivatattvāni jñānakriyāsārāṇi śaktiviśeṣatvādaukāre'bhyupagamarūpe'nuttaraśaktimaye'ntarbhūtānīti parastācchrīmatkṣemarājenoktam| Uktestasyāḥ ko'rthaḥ| Madvyākhyā - Jñānakriyāsārasadvidyeśvarasadāśivatattvāni śaktiviśeṣadharmebhyaḥ śaktitrayātmakatriśularūpaukārabhūmikāyāmabhyupagamarūpāyāṁ yasya deho'svaro bhairavasyāsyānuttarasya śaktyāmantarnivasanti| Sakāraḥ sarvagrāhyaviśrāntisthānam| Aukāro grahaṇaviśrātisthānam| Aukārāttvaṁ sakārasāragrāhyāṇi grahītuṁ śaktaḥ| Paryante visarjanīyo bhairavabhairavīrūpabindudvayātmako visargaḥ parabhairavaḥ paragrāhakaḥ| Parabhairavo'yaṁ sauriti mantrasya hṛdayabījasya svarūpaḥ| Sa tvameva| Saṅkṣepeṇa tvaṁ visarjanīyasāraparagrāhaka aukārasārānuttaraśaktyā sakārasārasati svayaṁ sṛjasi| Etatsatyameva nātra saṁśayaḥ| Sauriti proktamantrāpekṣayā mama vyākhyā samāpteti||458||
«The five (pañca) Jñānendriya-s or Powers of Perception (jñāna-indriyāṇi) (are:) Śrotra --power of hearing-- (śrotra), Tvak --power of feeling by touch-- (tvak), Cakṣus --power of seeing-- (cakṣus), Jihvā --power of tasting-- (jihvā) (and) Ghrāṇa --power of smelling-- (ghrāṇāni). They denote (sādhanāni) perception (grahaṇa) of objects (viṣayāṇām) consisting (ātmakānām) of sound (śabda), touch (sparśa), form (rūpa), taste (rasa) (and) odor (gandha), according to the respective order (krameṇa).
The five (pañca) Karmendriya-s or Powers of Action (karma-indriyāṇi) which have been enumerated in detail (paripāṭhyā) (are:) Vāk --power of speaking-- (vāk), Pāṇi --power of handling-- (pāṇi), Pāda --power of locomotion-- (pāda), Pāyu --power of excreting-- (pāyu) (and) Upastha --power of sexual activity and restfulness-- (upasthāni). They denote (sādhanāni) activity (kriyā) characterized (ātma) by the acts of speaking (vacana), taking (ādāna), moving to and fro (viharaṇa), evacuating (visarga) (and experiencing) happiness (ānanda), (respectively).
The five (pañca) Tanmātra-s or Subtle Elements (tanmātrāṇi) (are:) generic (sāmānya) forms (ākārāḥ) (called) Śabda --Sound as such-- (śabda), Sparśa --Touch as such-- (sparśa), Rūpa --Color as such-- (rūpa), Rasa --Flavor as such-- (rasa) (and) Gandha --Odor as such-- (gandhāḥ).
(And finally the five Mahābhūta-s or Gross Elements:) Ākāśa or Space --also known as Ether-- (ākāśam) makes (pradam) room (avakāśa), (as it were), Vāyu or Air (vāyuḥ) makes alive or animates (sañjīvanam), Agni or Fire (agniḥ) burns (dāhakaḥ) and (ca) cooks (pācakaḥ), Salila or Water (salilam) satiates (āpyāyakam) and (ca) is fluid (drava-rūpam), (while) Bhūmi or Earth (bhūmiḥ) is the prop (dhārikā).
According to the precept (nītyā) (stated by) the sacred tradition (āmnāya) (in the stanza 24 of Parātriṁśikā), this (etad) world (jagat) is (bhūtam) within (antar) the Seed (bīje) of the Heart (hṛdaya), (which --i.e. the Seed--) is (rūpe) the Highest (parā) Tutelary Deity --the Supreme Śakti-- (bhaṭṭārikā):
'Just as (yathā) a large (mahā) tree (drumaḥ) lies (sthaḥ) potentially (śakti-rūpaḥ) in the seed (bīja) of the banyan tree (nyagrodha), so (tathā) this (etad) world (jagat), (both) animate (cara) (and) inanimate (acaram), lies (stham) in the Seed (bīja) of the Heart (hṛdaya... iti).'
How (katham)? Just as (yathā) in water pots (ghaṭa), dishes (śarāva), etc. (ādīnām), which are modifications or transformations --vikāra-- (vikārāṇām) of clay (mṛd), only (eva) clay (mṛd) (is) the true (pāramārthikam) essence or nature (rūpam); or (vā) just as (yathā) in (different) types (jātīnām) of fluids (drava) (such as) water (jala), etc. (ādi), only (eva) the constant (vyavasthitam) essence or nature (rūpam) under consideration (vicāryamāṇam) exists (bhavati) (in the form of) the generic property (sāmānyam) of water (jala), etc. (ādi) --i.e. liquidity--; so (tathā) 'Sat' --i.e. Being-- (sat iti) alone (eva), that is (right now) being investigated (mīmāṁsyamāṇam), constitutes (bhavet) the real nature (satattvam) of the tattva-s or categories (tattvānām) beginning with (ādi) Pṛthivī or Earth --tattva 36-- (pṛthivī) (and) ending in (antānām) Māyā --tattva 6-- (māyā). Even (api) after removing (visṛjya) from this (asya) word --i.e. 'Sat'-- (padasya) the portion (aṁśam) of the affix (pratyaya) which makes clear (vyañjakam) the meaning (artha) of the verbal root (dhātu) under examination (nirūpyamāṇam), just (eva) the letter (kāraḥ) 'Sa' (sa) is left (avaśiṣyate) merely (mātra-rūpaḥ) as prakṛti --not the thirteenth tattva, careful!-- or primary nature (prakṛti). The thirty-one (eka-triṁśat) tattva-s or categories (tattvam) are (gatam) within (antar) that (letter 'Sa') (tad). After that (tataḥ param), the tattva-s or categories (tattvāni) Śuddhavidyā --tattva 5-- (śuddhavidyā), Īśvara --tattva 4-- (īśvara) (and) Sadāśiva --tattva 3-- (sadāśiva), whose essences (sārāṇi) are Jñāna --Power of Knowledge-- (jñāna) (and) Kriyā --Power of Action-- (kriyā), because of the differences and peculiarities (viśeṣatvāt) among (these) Śakti-s or Powers (śakti), reside (bhūtāni) within (antar) Anuttara-śakti (anuttara-śakti-maye) which arrives at (abhyupagama-rūpe) (the stage of) the letter (kāre) 'Au' (au).
After this (atas param), (appears) Visarjanīya --i.e. Visarga-- (visarjanīyaḥ) in the form (rūpaḥ) of the Manifestation (sṛṣṭi) which is (both) above (ūrdhva) (and) below (adhas). Paramaśiva (parama-śivaḥ) Himself (eva), consisting (ātmakaḥ) of the Great Mantra --i.e. Aham or I (am)-- (mahā-mantra) (and) being immanent (mayaḥ) (as well as) transcendent (uttīrṇa) with reference to the universe (viśva... viśva), is the innate (nija) nature (sva-bhāvaḥ) of such (evam-bhūtasya) a Seed (bījasya) of the Heart (hṛdaya) since He is the place (sthānatvāt) of repose (viśrānti) (and) emergence (udaya... iti) (of all, i.e. all rests and emerges from Him).»
"Jñānendriya-s/Powers of Perception, Karmendriya-s/Powers of Action (Jñāna-karma-indriyāṇi) and (ca) Tanmātra-s/Subtle Elements (tanmātrāṇi) arise (utpadyante) from ego (ahaṅkārāt), while (ca) the Mahābhūta-s/Gross Elements (mahā-bhūtāni) (arise) from the Tanmātra-s (tanmātrebhyaḥ). All (sarvāṇi) those (tāni) categories (tattvāni) are succinctly defined (samāsataḥ... nirūpitāni) by eminent Kṣemarāja (kṣemarāja-pādaiḥ). Now (idānīm) illustrious Kṣemarāja (śrīmat-kṣemarājaḥ) will describe (varṇayiṣyati) the Heart mantra (hṛdaya-mantram) 'Sauḥ' (sauḥ iti) also (api) called Prāsāda (prāsāda-śabditam). He (saḥ) quotes (udāharati) one stanza (eka-ślokam) of Parātrīśikā --the last part of venerable Rudrayāmalatantra-- (parātrīśikāyām). Now (adhunā) I will also quote (udāhariṣyāmi) the previous and subsequent stanzas (pūrva-apara-ślokau) — This (etad) is the group of three stanzas (śloka-trayam):
'The one who urges (to know) that --i.e. the Guru who urges to know the Sauḥ mantra-- (tad-codakaḥ) is to be considered (jñeyaḥ) 'Śiva' (śivaḥ). (He is) omniscient (sarvajñaḥ), the Supreme Lord (parama-īśvaraḥ), all-pervading (sarvagaḥ), spotless (nirmalaḥ), crystalline (svacchaḥ), satisfied (tṛiptaḥ), One whose Abode is His own Self (sva-āyatanaḥ) (and) holy (śuciḥ).
Just as (yathā) a large (mahā) tree (drumaḥ) lies (sthaḥ) potentially (śakti-rūpaḥ) in the seed (bīja) of the banyan tree (nyagrodha), so (tathā) this (etad) world (jagat), (both) animate (cara) (and) inanimate (acaram), lies (stham) in the Seed (bīja) of the Heart (hṛdaya).
(In the case of) someone who (yaḥ) truly (tattvena) knows (vetti) so --i.e. who truly knows the Sauḥ mantra-- (evam), his (tasya) initiation (dīkṣā), (even if) without an oblation with sesamum seeds and clarified butter (tila-ājya-āhuti-varjitā), is (bhavati) undoubted (asandigdhā) (and) leads to Nirvāṇa --viz. Liberation-- (nirvāṇa-gāminī... iti).'
The word (śabdaḥ) Sauḥ (sauḥ iti) consists of three letters: s, au and ḥ (s-au-ḥ-tri-varṇa-ātmakaḥ). 'Sat' (sat iti) alone (eva) constitutes (asti) the real nature (satattvam) of the categories (tattvānām) beginning with earth --category 36-- and ending in Māyā --category 6-- (bhūmi-ādi-māyā-antānām). Venerable Kṣemarāja said (śrī-kṣemarājena uktam): 'Even (api) after removing (visṛjya) from this (asya) word --i.e. 'Sat'-- (padasya) the portion of the affix (pratyaya-aṁśam) which makes clear the meaning of the verbal root (dhātu-artha-vyañjakam) under examination (nirūpyamāṇam), just (eva) the letter 'Sa' (sa-kāraḥ) is left (avaśiṣyate) merely as prakṛti --not the thirteenth tattva, careful!-- or primary nature (prakṛti-mātra-rūpaḥ... iti).' What does that mean? (tasya kaḥ arthaḥ) Now (adhunā) my (mama) explanation (vyākhyā): The sage (ṛṣiḥ) considers (manyate) the word 'Sat' --lit. being, existing-- (sat-śabdam) to be a present participle derived from adding a Kṛt affix --'at' in this case-- [to the form the root 'as' --lit. to be, exist-- (Parasmaipadī) assumes before the termination for the 3rd person plural of the Present Tense ('s-anti'), i.e. 's'] (kṛdantam iva). The 'at' (at iti) affix (pratyayaḥ) is called 'śatṛ' (śatṛ-abhihitaḥ) by eminent Pāṇini (pāṇini-pādaiḥ) in his Aṣṭādhyāyī --starting from Aṣṭādhyāyī 3.2.124-- (sva-aṣṭādhyāyām). 'As' --to be, exist-- (as iti) (is) the root (dhātuḥ) under examination (nirūpyamāṇaḥ). Thus (evam), after removing (visṛjya) from the word 'Sat' (sat-śabdāt) the portion of the affix (pratyaya-aṁśam) —that is to say (arthāt), after removing (apasārya) the 'at' affix (at-pratyayam) from 'Sat' (sataḥ)— just (eva) the letter 'Sa' --really 'S' in practice-- (sa-kāraḥ) is left (avaśiṣyate). In the Heart mantra (hṛdaya-mantre) 'Sauḥ' (sauḥ iti) the letter 'Sa' --really 'S'-- (sa-kāraḥ) (is) at the beginning (ādau). The thirty-one categories (ekatriṁśat-tattvam) starting with earth and ending in Māyā (pṛthivī-ādi-māyā-paryantam) are within the letter 'Sa' --i.e. 'S'-- (sa-kāra-antar-gatam); such is the meaning (iti yāvat). Subsequently (parastāt), illustrious Kṣemarāja said (śrīmat-kṣemarājena uktam): 'After that (tataḥ param), the tattva-s or categories Śuddhavidyā --tattva 5--, Īśvara --tattva 4-- (and) Sadāśiva --tattva 3-- (śuddhavidyā-īśvara-sadāśiva-tattvāni), whose essences are Jñāna --Power of Knowledge-- (and) Kriyā --Power of Action-- (jñāna-kriyā-sārāṇi), because of the differences and peculiarities among (these) Śakti-s or Powers (śakti-viśeṣatvāt), reside within (antar-bhūtāni) Anuttara-śakti (anuttara-śakti-maye) which arrives at (abhyupagama-rūpe) (the stage of) the letter 'Au' (au-kāre... iti).' What (kaḥ) (is) the meaning (arthaḥ) of that phrase? (ukteḥ tasyāḥ) My explanation (mad-vyākhyā): The categories Sadvidyā, Īśvara and Sadāśiva whose essences are Knowledge and Action (jñāna-kriyā-sāra-sadvidyā-īśvara-sadāśiva-tattvāni), due to the peculiar differences among (these) Śakti-s or Powers (śakti-viśeṣa-dharmebhyaḥ), dwell (nivasanti) inside (antar) the Śakti (śaktyām) of Anuttara (anuttarasya) —i.e. of Bhairava (bhairavasya) whose (yasya) Body (dehaḥ) (is) the vowel 'A' (a-svaraḥ)— which arrives at (abhyupagama-rūpāyām) the stage of the letter 'Au' that is the Trident consisting of a triad of Powers --viz. Will, Knowledge and Action-- (śakti-traya-ātmaka-triśula-rūpa-au-kāra-bhūmikāyām). The letter 'Sa' --in fact, 'S'-- (sa-kāraḥ) (is) the place of repose for all the knowables (sarva-grāhya-viśrānti-sthānam). Because of the letter 'Au' (au-kārāt) you (tvam) can (śaktaḥ) perceive (grahītum) the knowables whose essence is the letter 'Sa' --i.e. 'S'-- (sa-kāra-sāra-grāhyāṇi). Finally (paryante), Visarjanīya (visarjanīyaḥ) (is) Visarga --lit. Emission-- (visargaḥ) which consists of two dots which are Bhairava and Bhairavī (bhairava-bhairavī-rūpa-bindu-dvaya-ātmakaḥ), (and this Visarga is) Parabhairava (para-bhairavaḥ), the Supreme Knower or Perceiver (para-grāhakaḥ). This (ayam) Parabhairava (para-bhairavaḥ) (is) the essential nature (svarūpaḥ) of the Seed of the Heart (hṛdaya-bījasya), viz. of the mantra 'Sauḥ' (sauḥ iti mantrasya). He (saḥ) (is) You (tvam eva)! In short (saṅkṣepeṇa), You (tvam), the Supreme Knower or Perceiver whose essence is Visarjanīya (visarjanīya-sāra-para-grāhakaḥ), emit (sṛjasi) Yourself (svayam) in Sat whose essence is the letter 'Sa' --'S'-- (sa-kāra-sāra-sati) by means of the Śakti of Anuttara whose essence is the letter 'Au' (au-kāra-sāra-anuttara-śaktyā). This (etad) (is) the Truth (satyam eva)!, there is no doubt about it (na atra saṁśayaḥ). My (mama) explanation (vyākhyā) with reference to the mantra called (prokta-mantra-apekṣayā) 'Sauḥ' (sauḥ iti) is finished (samāptā iti)"||458||
Seventh portion
ईदृशं हृदयबीजं तत्त्वतो यो वेद समाविशति च स परमार्थतो दीक्षितः प्राणान्धारयम्ँल्लौकिकवद्वर्तमानो जीवन्मुक्त एव भवति देहपाते परमशिवभट्टारक एव भवति॥
इति। हृदयबीजं सौरिति मन्त्रः। हृदयं च न भौतिकहृदपि तु संविदेव। जीवन्मुक्तः सौर्नाम हृदयमन्त्रं तत्त्वतो वेत्ति समाविशति च। स परमार्थतः सम्यग्दीक्षित एव। स जीवम्ँल्लौकिकवद्वर्तमानोऽर्थात्स नियमानुसारेण जीवन्नास्ते। जीवन्मुक्तो वस्तुतो लौकिक इव लक्ष्यते। तेन कार्यं कर्तव्यं खलु नास्ति तद्यथा मयैतत्कर्तव्यमिति वृत्तिर्न तस्य चित्त उत्पद्यते। तेन कार्याणि स्रष्टव्यानि शरीरे जीवितस्य स्थित्यर्थम्। मया पूर्वोक्तमिव मुक्तयोग्युपायगुर्वादिभिरसम्बद्धः। पर्यन्ते तस्य देहपाते स प्रतापवान्परभैरवो भवति। किमत्र। क्षेमराजपादैर्विरचितश्रीपराप्रावेशिकाविषये मम व्याख्या निखिलं समाप्तेति॥४५९॥
Īdṛśaṁ hṛdayabījaṁ tattvato yo veda samāviśati ca sa paramārthato dīkṣitaḥ prāṇāndhārayam̐llaukikavadvartamāno jīvanmukta eva bhavati dehapāte paramaśivabhaṭṭāraka eva bhavati||
iti| Hṛdayabījaṁ sauriti mantraḥ| Hṛdayaṁ ca na bhautikahṛdapi tu saṁvideva| Jīvanmuktaḥ saurnāma hṛdayamantraṁ tattvato vetti samāviśati ca| Sa paramārthataḥ samyagdīkṣita eva| Sa jīvam̐llaukikavadvartamāno'rthātsa niyamānusāreṇa jīvannāste| Jīvanmukto vastuto laukika iva lakṣyate| Tena kāryaṁ kartavyaṁ khalu nāsti tadyathā mayaitatkartavyamiti vṛttirna tasya citta utpadyate| Tena kāryāṇi sraṣṭavyāni śarīre jīvitasya sthityartham| Mayā pūrvoktamiva muktayogyupāyagurvādibhirasambaddhaḥ| Paryante tasya dehapāte sa pratāpavānparabhairavo bhavati| Kimatra| Kṣemarājapādairviracitaśrīparāprāveśikāviṣaye mama vyākhyā nikhilaṁ samāpteti||459||
«He (saḥ) is (bhavati) a Jīvanmukta (jīvat-muktaḥ) indeed (eva), (or one who) continues to exist (vartamānaḥ) like (vat) an ordinary man (laukika) while living (prāṇān dhārayan), (and is) initiated (dīkṣitaḥ) in the truest sense of the word (paramārthatas), who (ātmanaḥ) really (tattvatas) knows (veda) and (ca) penetrates (samāviśati) such (īdṛśam) a Seed (bījam) of the Heart (hṛdaya). When (his) body falls (deha-pāte), he becomes (eva bhavati) the worshipful (bhaṭṭārakaḥ) Paramaśiva --the Supreme Śiva-- (paramaśiva... iti).»
"The Seed of the Heart (hṛdaya-bījam) (is) the mantra (mantraḥ) 'Sauḥ' (sauḥ iti). And (ca) the Heart (hṛdayam) is not (na) the physical heart (bhautika-hṛt) but (api tu) Consciousness (saṁvid eva). A Jīvanmukta or liberated while living (jīvat-muktaḥ) really (tattvatas) knows (vetti) and (ca) penetrates (samāviśati) the Heart's mantra (hṛdaya-mantram) called (nāma) Sauḥ (sauḥ). He (saḥ), in the truest sense of the word (paramārthatas), is totally initiated (samyak dīkṣitaḥ eva). He (saḥ), while living (jīvan), continues to exist (vartamānaḥ) like an ordinary man (laukika-vat), that is to say (arthāt), he (saḥ) keeps living (jīvan āste) according to the (normal) restrictions --i.e. normally-- (niyama-anusāreṇa). In fact (vastutas), the liberated while living (jīvat-muktaḥ) looks (lakṣyate) like (iva) a common person (laukikaḥ). He has certainly nothing to do (tena kāryam kartavyam khalu na asti), namely (tadyathā), the modification --i.e. the thought-- (vṛttiḥ) 'I must do this' (mayā etad kartavyam iti) does not (na) arise (utpadyate) in his mind (tasya citte). He must create tasks to do (tena kāryāṇi sraṣṭavyāni) for life in the body to continue (śarīre jīvitasya sthiti-artham). As (iva) I said before --in 420-- (mayā pūrva-uktam), the liberated Yogī (mukta-yogī) is not interested (asambaddhaḥ) in upāya-s, Guru-s, etc. (upāya-guru-ādibhiḥ). Finally (paryante), when his body falls (tasya deha-pāte), he (saḥ) becomes (bhavati) the Majestic (pratāpavān) Parabhairava (para-bhairavaḥ). What (else can one say) (kim) about this (atra)? My (mama) explanation (vyākhyā) about venerable Parāprāveśikā written (viracita-śrī-parāprāveśikā-viṣaye) by eminent Kṣemarāja (kṣemarāja-pādaiḥ) is completely finished (nikhilaṁ samāptā iti)"||459||
Chapter 13: Full Explanation of chapter 13 in Abhinavagupta's Tantrasāra
Introduction
इदानीं साधकः प्रसन्नहृदयः प्राप्तोपदेशानां कृते कृतज्ञताशाली चोक्तवान् - महागुरो दीक्षां मे प्रदातुमर्हसीति। गुरुः साधकात्प्रार्थनस्य कृते तृप्तिपूर्णहृदयस्तस्मै प्रत्यवक् - आं प्रिय। प्रथमं तु मया ते प्रक्रिया व्याख्यातव्या। अस्य साधनार्थं महामाहेश्वराभिनवगुप्तविरचिते श्रीतन्त्रसारे समयिदीक्षाप्रकाशनाख्यत्रयोदशाह्निकं प्रयोक्ष्यामि। दीक्षापूर्वं त्वच्चित्त एतत्प्रक्रियाविषये पूर्णज्ञानं भवत्विति तवैतद्बह्वर्थमिति॥४६०॥
Idānīṁ sādhakaḥ prasannahṛdayaḥ prāptopadeśānāṁ kṛte kṛtajñatāśālī coktavān - Mahāguro dīkṣāṁ me pradātumarhasīti| Guruḥ sādhakātprārthanasya kṛte tṛptipūrṇahṛdayastasmai pratyavak - Āṁ priya| Prathamaṁ tu mayā te prakriyā vyākhyātavyā| Asya sādhanārthaṁ mahāmāheśvarābhinavaguptaviracite śrītantrasāre samayidīkṣāprakāśanākhyatrayodaśāhnikaṁ prayokṣyāmi| Dīkṣāpūrvaṁ tvaccitta etatprakriyāviṣaye pūrṇajñānaṁ bhavatviti tavaitadbahvarthamiti||460||
"Now (idānīm) the seeker (sādhakaḥ), with a pleased heart (prasanna-hṛdayaḥ) and (ca) full of gratitude (kṛtajñatā-śālī) for the teachings received (prāpta-upadeśānām kṛte), said (uktavān): "Oh Great Guru (mahā-guro), please, grant (pradātum arhasi) me (me) initiation (dīkṣām... iti)!". The Guru (guruḥ), with his heart full of satisfaction (tṛpti-pūrṇa-hṛdayaḥ) due to the request (prārthanasya kṛte) from the seeker (sādhakāt), replied (pratyavak) him (tasmai): Yes (ām), my dear (priya)! But (tu) first (prathamam) I must explain the procedure to you (mayā te prakriyā vyākhyātavyā). To accomplish this (asya sādhana-artham), I will use (prayokṣyāmi) the thirteenth chapter called 'Explaining the initiation into discipline' (samayi-dīkṣā-prakāśana-ākhya-trayodaśa-āhnikam) which was written by Abhinavagupta, the Great Devotee of the Great Lord (mahāmāheśvara-abhinavagupta-viracite). It is important in your case to have (bhavatu iti tava etad bahvartham) full knowledge (pūrṇa-jñānam) about this procedure (etad-prakriyā-viṣaye) in your mind (tvat-citte) before initiation (dīkṣā-pūrvam... iti)"||460||
First portion
अथ प्रसन्नहृदयो यागस्थानं यायात्तच्च यत्रैव हृदयं प्रसादयुक्तं परमेश्वरसमावेशयोग्यं भवति तदेव न त्वस्यान्यल्लक्षणमुक्तावपि ध्येयतादात्म्यमेव कारणं तदपि भावप्रसादादेवेति नान्यत्स्थानम्। पीठपर्वताग्रमित्यादिस्तु शास्त्रे स्थानोद्देश एतत्पर एव बोद्धव्यः - तेषु तेषु पीठादिस्थानेषु परमेशनियत्या परमेश्वराविष्टानां शक्तीनां देहग्रहणादार्यदेशा इव धार्मिकाणां म्लेच्छदेशा इवाधार्मिकाणां पर्वताग्रादेश्चैकान्तत्वेन विक्षेपपरिहारादैकाग्र्यपदत्वमिति।
इति। विषयोऽयं श्रीतन्त्रालोके पञ्चदशाह्निके श्लोकैरेभिरभिनवगुप्तपादैर्व्याख्यायते
भावं प्रसन्नमालोच्य व्रजेद्यागगृहं ततः।
पर्वताग्रनदीतीरैकलिङ्गादि यदुच्यते॥८०॥
तद्बाह्यमिह तत्सिद्धिविशेषाय न मुक्तये।
आभ्यन्तरं नगाग्रादि देहान्तः प्राणयोजनम्॥८१॥
साधकानामुपायः स्यात्सिद्धये नतु मुक्तये।
पीठस्थानं सदा यागयोग्यं शास्त्रेषु भण्यते॥८२॥
तच्च बाह्यान्तराद्रूपाद्बहिर्देहे च सुस्फुटम्।
यतः श्रीनैशसञ्चारे परमेशो न्यरूपयत्॥८३॥
तस्येच्छा पीठमाधारो यत्रस्थं सचराचरम्।
अग्र्यं तत्कामरूपं स्याद्बिन्दुनादद्वयं ततः॥८४॥
नादपीठं पूर्णगिरिर्दक्षिणे वामतः पुनः।
पीठमुड्डयनं बिन्दुर्मुख्यं पीठत्रयं त्विदम्॥८५॥
ज्ञेयं सङ्कल्पनारूपमर्धपीठमतः परम्।
शाक्तं कुण्डलिनी वेदकलं च त्र्युपपीठकम्॥८६॥
देवीकोट्टोज्जयिन्यौ द्वे तथा कुलगिरिः परः।
लालनं बैन्दवं व्याप्तिरिति सन्दोहकत्रयम्॥८७॥
पुण्ड्रवर्धनवारेन्द्रे तथैकाम्रमिदं बहिः।
नवधा कथितं पीठमन्तर्बाह्यक्रमेण तत्॥८८॥
क्षेत्राष्टकं क्षेत्रविदो हृदम्भोजदलाष्टकम्।
प्रयागो वरणा पश्चादट्टहासो जयन्तिका॥८९॥
वाराणसी च कालिङ्गं कुलूता लाहुला तथा।
उपक्षेत्राष्टकं प्राहुर्हृत्पद्माग्रदलाष्टकम्॥९०॥
विरजैरुडिका हाला एला पूः क्षीरिका पुरी।
मायाख्या मरुदेशश्च बाह्याभ्यन्तररूपतः॥९१॥
हृत्पद्मदलसन्धीनामुपसन्दोहकाष्टता।
जालन्धरं च नैपालं कश्मीरा गर्गिका हरः॥९२॥
म्लेच्छदिग्द्वारवृत्तिश्च कुरुक्षेत्रं च खेटकम्।
द्विपथं द्वयसङ्घट्टात्त्रिपथं त्रयमेलकात्॥९३॥
चतुष्पथं शक्तिमतो लयात्तत्रैव मन्वते।
नासान्ततालुरन्ध्रान्तमेतद्देहे व्यवस्थितम्॥९४॥
भ्रूमध्यकण्ठहृत्सञ्ज्ञं मध्यमं तदुदाहृतम्।
नाभिकन्दमहानन्दधाम तत्कौलिकं त्रयम्॥९५॥
पर्वताग्रं नदीतीरमेकलिङ्गं तदेव च।
किं वातिबहुना सर्वं संवित्तौ प्राणगं ततः॥९६॥
ततो देहस्थितं तस्माद्देहायतनगो भवेत्।
बाह्ये तु तादृशान्तःस्थयोगमार्गविशारदाः॥९७॥
देव्यः स्वभावाज्जायन्ते पीठं तद्वाह्यमुच्यते।
यथा स्वभावतो म्लेच्छा अधर्मपथवर्तिनः॥९८॥
तत्र देशे नियत्येत्थं ज्ञानयोगौ स्थितौ क्वचित्।
यथाचातन्मयोऽप्येति पापितां तैः समागमात्॥९९॥
तथा पीठस्थितोऽप्येति ज्ञानयोगादिपात्रताम्।
मुख्यत्वेन शरीरेऽन्तः प्राणे संविदि पश्यतः॥१००॥
विश्वमेतत्किमन्यैः स्याद्बहिर्भ्रमणडम्बरैः।
इत्येवमन्तर्बाह्ये च तत्तच्चक्रफलार्थिनाम्॥१०१॥
स्थानभेदो विचित्रश्च स शास्त्रे सङ्ख्ययोज्झितः।
श्रीवीरावलिहृदये सप्त स्थानानि शक्तिकमलयुगम्॥१०२॥
सुरपथचतुष्पथाख्यश्मशानमेकान्तशून्यवृक्षौ च।
इति निर्वचनगुणस्थित्युपचारदृशा विबोध एवोक्तः॥१०३॥
तदधिष्ठिते च चक्रे शारीरे बहिरथो भवेद्यागः।
मुक्तये तन्न यागस्य स्थानभेदः प्रकल्प्यते॥१०४॥
देशोपाया न सा यस्मात्सा हि भावप्रसादतः।
उक्तं च श्रीनिशाचारे सिद्धिसाधनकाङ्क्षिणाम्॥१०५॥
स्थानं मुमुक्षुणा त्याज्यं सर्पकञ्चुकवत्त्विदम्।
मुक्तिर्न स्थानजनिता यदा श्रोत्रपथं गतम्॥१०६॥
गुरोस्तत्त्वं तदा मुक्तिस्तद्दार्ढ्याय तु पूजनम्।
यत्र यत्र हृदम्भोजं विकासं प्रतिपद्यते॥१०७॥
तत्रैव धाम्नि बाह्येऽन्तर्यागश्रीः प्रतितिष्ठति।
नान्यत्रगत्या मोक्षोऽस्ति सोऽज्ञानग्रन्थिकर्तनात्॥१०८॥
तच्च संविद्विकासेन श्रीमद्वीरावलीपदे।
गुरवस्तु विमुक्तौ वा सिद्धौ वा विमला मतिः॥१०९॥
हेतुरित्युभयत्रापि यागौको यन्मनोरमम्।
नियतिप्राणतायोगात्सामग्रीतस्तु यद्यपि॥११०॥
सिद्धयो भाववैमल्यं तथापि निखिलोत्तमम्।
विमलीभूतहृदयो यत्तत्र प्रतिबिम्बयेत्॥१११॥
साध्यं तदस्य दार्ढ्येन सफलत्वाय कल्पते।
उक्तं श्रीसारशास्त्रे च निर्विकल्पो हि सिध्यति॥११२॥
क्लिश्यन्ते सविकल्पास्तु कल्पोक्तेऽपि कृते सति।
तदाक्रम्य बलं मन्त्रा अयमेवोदयः स्फुटः॥११३॥
इत्यादिभिः स्पन्दवाक्यैरेतदेव निरूपितम्।
तस्मात्सिद्ध्यै विमुक्त्यै वा पूजाजपसमाधिषु॥११४॥
तत्स्थानं यत्र विश्रान्तिसुन्दरं हृदयं भवेत्।
इति। पर्यन्ते रचकानां केषाञ्चिन्मत आर्यदेशा हिमालयस्य विन्ध्यगिरेश्च मध्ये स्थिताः। अनेनालमिति॥४६१॥
Atha prasannahṛdayo yāgasthānaṁ yāyāttacca yatraiva hṛdayaṁ prasādayuktaṁ parameśvarasamāveśayogyaṁ bhavati tadeva na tvasyānyallakṣaṇamuktāvapi dhyeyatādātmyameva kāraṇaṁ tadapi bhāvaprasādādeveti nānyatsthānam| Pīṭhaparvatāgramityādistu śāstre sthānoddeśa etatpara eva boddhavyaḥ - Teṣu teṣu pīṭhādisthāneṣu parameśaniyatyā parameśvarāviṣṭānāṁ śaktīnāṁ dehagrahaṇādāryadeśā iva dhārmikāṇāṁ mlecchadeśā ivādhārmikāṇāṁ parvatāgrādeścaikāntatvena vikṣepaparihārādaikāgryapadatvamiti|
iti| Viṣayo'yaṁ śrītantrāloke pañcadaśāhnike ślokairebhirabhinavaguptapādairvyākhyāyate
Bhāvaṁ prasannamālocya vrajedyāgagṛhaṁ tataḥ|
Parvatāgranadītīraikaliṅgādi yaducyate||80||
Tadbāhyamiha tatsiddhiviśeṣāya na muktaye|
Ābhyantaraṁ nagāgrādi dehāntaḥ prāṇayojanam||81||
Sādhakānāmupāyaḥ syātsiddhaye natu muktaye|
Pīṭhasthānaṁ sadā yāgayogyaṁ śāstreṣu bhaṇyate||82||
Tacca bāhyāntarādrūpādbahirdehe ca susphuṭam|
Yataḥ śrīnaiśasañcāre parameśo nyarūpayat||83||
Tasyecchā pīṭhamādhāro yatrasthaṁ sacarācaram|
Agryaṁ tatkāmarūpaṁ syādbindunādadvayaṁ tataḥ||84||
Nādapīṭhaṁ pūrṇagirirdakṣiṇe vāmataḥ punaḥ|
Pīṭhamuḍḍayanaṁ bindurmukhyaṁ pīṭhatrayaṁ tvidam||85||
Jñeyaṁ saṅkalpanārūpamardhapīṭhamataḥ param|
Śāktaṁ kuṇḍalinī vedakalaṁ ca tryupapīṭhakam||86||
Devīkoṭṭojjayinyau dve tathā kulagiriḥ paraḥ|
Lālanaṁ baindavaṁ vyāptiriti sandohakatrayam||87||
Puṇḍravardhanavārendre tathaikāmramidaṁ bahiḥ|
Navadhā kathitaṁ pīṭhamantarbāhyakrameṇa tat||88||
Kṣetrāṣṭakaṁ kṣetravido hṛdambhojadalāṣṭakam|
Prayāgo varaṇā paścādaṭṭahāso jayantikā||89||
Vārāṇasī ca kāliṅgaṁ kulūtā lāhulā tathā|
Upakṣetrāṣṭakaṁ prāhurhṛtpadmāgradalāṣṭakam||90||
Virajairuḍikā hālā elā pūḥ kṣīrikā purī|
Māyākhyā marudeśaśca bāhyābhyantararūpataḥ||91||
Hṛtpadmadalasandhīnāmupasandohakāṣṭatā|
Jālandharaṁ ca naipālaṁ kaśmīrā gargikā haraḥ||92||
Mlecchadigdvāravṛttiśca kurukṣetraṁ ca kheṭakam|
Dvipathaṁ dvayasaṅghaṭṭāttripathaṁ trayamelakāt||93||
Catuṣpathaṁ śaktimato layāttatraiva manvate|
Nāsāntatālurandhrāntametaddehe vyavasthitam||94||
Bhrūmadhyakaṇṭhahṛtsañjñaṁ madhyamaṁ tadudāhṛtam|
Nābhikandamahānandadhāma tatkaulikaṁ trayam||95||
Parvatāgraṁ nadītīramekaliṅgaṁ tadeva ca|
Kiṁ vātibahunā sarvaṁ saṁvittau prāṇagaṁ tataḥ||96||
Tato dehasthitaṁ tasmāddehāyatanago bhavet|
Bāhye tu tādṛśāntaḥsthayogamārgaviśāradāḥ||97||
Devyaḥ svabhāvājjāyante pīṭhaṁ tadvāhyamucyate|
Yathā svabhāvato mlecchā adharmapathavartinaḥ||98||
Tatra deśe niyatyetthaṁ jñānayogau sthitau kvacit|
Yathācātanmayo'pyeti pāpitāṁ taiḥ samāgamāt||99||
Tathā pīṭhasthito'pyeti jñānayogādipātratām|
Mukhyatvena śarīre'ntaḥ prāṇe saṁvidi paśyataḥ||100||
Viśvametatkimanyaiḥ syādbahirbhramaṇaḍambaraiḥ|
Ityevamantarbāhye ca tattaccakraphalārthinām||101||
Sthānabhedo vicitraśca sa śāstre saṅkhyayojjhitaḥ|
Śrīvīrāvalihṛdaye sapta sthānāni śaktikamalayugam||102||
Surapathacatuṣpathākhyaśmaśānamekāntaśūnyavṛkṣau ca|
Iti nirvacanaguṇasthityupacāradṛśā vibodha evoktaḥ||103||
Tadadhiṣṭhite ca cakre śārīre bahiratho bhavedyāgaḥ|
Muktaye tanna yāgasya sthānabhedaḥ prakalpyate||104||
Deśopāyā na sā yasmātsā hi bhāvaprasādataḥ|
Uktaṁ ca śrīniśācāre siddhisādhanakāṅkṣiṇām||105||
Sthānaṁ mumukṣuṇā tyājyaṁ sarpakañcukavattvidam|
Muktirna sthānajanitā yadā śrotrapathaṁ gatam||106||
Gurostattvaṁ tadā muktistaddārḍhyāya tu pūjanam|
Yatra yatra hṛdambhojaṁ vikāsaṁ pratipadyate||107||
Tatraiva dhāmni bāhye'ntaryāgaśrīḥ pratitiṣṭhati|
Nānyatragatyā mokṣo'sti so'jñānagranthikartanāt||108||
Tacca saṁvidvikāsena śrīmadvīrāvalīpade|
Guravastu vimuktau vā siddhau vā vimalā matiḥ||109||
Heturityubhayatrāpi yāgauko yanmanoramam|
Niyatiprāṇatāyogātsāmagrītastu yadyapi||110||
Siddhayo bhāvavaimalyaṁ tathāpi nikhilottamam|
Vimalībhūtahṛdayo yattatra pratibimbayet||111||
Sādhyaṁ tadasya dārḍhyena saphalatvāya kalpate|
Uktaṁ śrīsāraśāstre ca nirvikalpo hi sidhyati||112||
Kliśyante savikalpāstu kalpokte'pi kṛte sati|
Tadākramya balaṁ mantrā ayamevodayaḥ sphuṭaḥ||113||
Ityādibhiḥ spandavākyairetadeva nirūpitam|
Tasmātsiddhyai vimuktyai vā pūjājapasamādhiṣu||114||
Tatsthānaṁ yatra viśrāntisundaraṁ hṛdayaṁ bhavet|
iti| Paryante racakānāṁ keṣāñcinmata āryadeśā himālayasya vindhyagireśca madhye sthitāḥ| Anenālamiti||461||
«Now (atha), with a pleased heart (prasanna-hṛdayaḥ), he goes (yāyāt) to the sacrificial site (yāga-sthānam). And (ca) it --i.e. the sacrificial site-- (tad) (is) where (yatra eva) the heart (hṛdayam) gets endowed with calmness (prasāda-yuktam) (and where the heart) becomes (bhavati) fit for the absorption into the Supreme Lord (parama-īśvara-samāveśa-yogyam) — Only (eva) that (tad). It does not have any other characteristic (na tu asya anyat-lakṣaṇam). Even if (some other characteristic) is mentioned (uktau api), the cause (kāraṇam) (is) only (eva) the identification with the object of meditation (dhyeya-tādātmyam). (And) even (api) that (identification with the object of meditation) (tad) (is achieved) through mental calmness (bhāva-prasādāt) only (eva). There is no (na) other (anyat) site (sthānam) (like this).
The specification of places (sthāna-uddeśaḥ) in the scripture(s) (śāstre) such as seats, mountain peaks (pīṭha-parvatāgram), etc. (iti-ādiḥ tu) is to be understood (boddhavyaḥ) as connected with this --i.e. with Abhinavagupta's description of the sacrificial site-- (etad-paraḥ eva) — (Why?) Because the śakti-s full of the Supreme Lord, according to the restriction of the Supreme Lord --i.e. according to His niyatiśakti--, assume bodies (parama-īśa-niyatyā parama-īśvara-āviṣṭānām śaktīnām deha-grahaṇāt) in each of those sites such as seats, etc. (teṣu teṣu pīṭha-ādi-sthāneṣu); like (iva) the regions of the Aryans (ārya-deśāḥ) who follow dharma (dhārmikāṇām), like (iva) the regions of the barbarians --i.e. non-Aryans-- (mleccha-deśāḥ) who do not follow dharma (a-dhārmikāṇām). And (ca) in the case of mountain peaks, etc. (parvata-agra-ādeḥ), (there is better) concentration (aikāgrya-padatvam iti) because (all) distractions are removed (vikṣepa-parihārāt) due to the solitude (of the place) (ekāntatvena... iti).»
"This (ayam) topic (viṣayḥ) is explained (vyākhyāyate) by eminent Abhinavagupta (abhinavagupta-pādaiḥ) through these stanzas (ślokaiḥ ebhiḥ) of the fifteenth chapter (pañcadaśa-āhnike) in venerable Tantrāloka (śrī-tantrāloke):
«Having perceived (ālocya) a pleased (prasannam) state (bhāvam) (in himself), he should go (vrajet) then (tatas) to the sacrificial house (yāga-gṛham), which (yad) is said to be (ucyate) (located on) a mountain peak, on the banks of a river, (in a place sanctified by) a liṅga, etc. (parvata-agra-nadī-tīra-eka-liṅga-ādi)||80||
Here (iha) the external part of it --of the sacrificial house-- (tad-bāhyam... tad) (is) for (the attainment of) different supernatural powers (siddhi-viśeṣāya) and not (na) for (attaining) Liberation (muktaye). (And) the internal part (ābhyantaram) (is dedicated to) the union of the vital energy (prāṇa-yojanam) starting with the mountain-top (nagāgra-ādi) and ending in the body (deha-anta)||81||
The means (upāyaḥ) of the sādhaka-s or adepts (sādhakānām) is (syāt) for (attaining) supernatural power(s) (siddhaye) and not (na tu) Liberation (muktaye). In the scriptures (śāstreṣu), the place of the seat (pīṭha-sthānam) is said to be (bhaṇyate) always (sadā) fit for the sacrifice (yāga-yogyam)||82||
And (ca) that --i.e. the place of the seat-- (tad), in an external and internal form (bāhya-antarāt rūpāt), (is) very clearly (susphuṭam) outside (bahis) and (ca) in the body (dehe); for which reason (yatas) the Supreme Lord (parama-īśaḥ) stated (nyarūpayat) in venerable Naiśasañcāra (śrī-naiśasañcāre)||83||
'His (tasya) Will (icchā) (is) the Seat (pīṭham) (or) Support (ādhāraḥ) where (yatra) all that moves and does not move (sa-cara-acaram) resides (stham). The main/best (seat) (agryam) is (syāt) Kāmarūpa (tad kāma-rūpam). From it --i.e. from Kāmarūpa-- (tatas), (there appear) two (other seats consisting of) Bindu and Nāda (bindu-nāda-dvayam)||84||
The seat of Nāda (nāda-pīṭham), (known as) Pūrṇagiri (pūrṇagiriḥ), is on the right (dakṣiṇe). On the other hand (punar), the seat (pīṭham) (of) Bindu (binduḥ), (called) Uḍḍayana (uḍḍayanam), is on the left (vāmatas). This (idam) triad of seats (pīṭha-trayam) is certainly the main one (mukhyam... tu)||85||
After this (atas param), (there is) a half seat (ardha-pīṭham) known as (jñeyam) Saṅkalpanārūpa (saṅkalpanā-rūpam)'. The three secondary seats (tri-upapīṭhakam) (are) Śākta (śāktam), Kuṇḍalinī (kuṇḍalinī) and (ca) Vedakala (vedakalam)||86||
Two (secondary seats) (dve) (which are linked to) Devīkoṭṭa and Ujjayinī (devīkoṭṭa-ujjayinyau) while (tathā) the other (seat) (paraḥ) (is linked to) Kulagiri (kula-giriḥ). The group of three sandohaka-s --i.e. 'those which have been milked', because they consist mainly of the secretion coming from the secondary seats-- (sandohaka-trayam) (are:) 'Lālana (lālanam), Baindava (baindavam) (and) Vyāpti (vyāptiḥ iti)||87||
This --the three sandokaha-s-- (idam) externally (bahis) (is) Puṇḍravardhana, Vārendra (puṇḍravardhana-vārendre) and (tathā) Ekāmra (ekāmram). The seat (pīṭham... tad), in an internal and external succession (antar-bāhya-krameṇa), (is) ninefold (navadhā)||88||
The eight fields (kṣetra-aṣṭakam) of the knower of the fields (kṣetra-vidaḥ) (are) the eight petals of the heart lotus (hṛd-ambhoja-dala-aṣṭakam) (called) Prayāga (prayāgaḥ) (and) Varaṇā (varaṇā), after (paścāt), Aṭṭahāsa (aṭṭahāsaḥ), Jayantikā (jayantikā), Vārāṇasī (vārāṇasī), Kāliṅga (kāliṅgam), Kulūtā (kulūtā) and (ca... tathā) Lāhulā (lāhulā). (The sages of yore) said (prāhuḥ) that the eight secondary fields (upa-kṣetra-aṣṭakam) (are) the tips of eight the petals of the heart lotus (hṛd-padma-agra-dala-aṣṭakam). (Their names are as follows:) Virajā (virajā), Eruḍikā (eruḍikā), Hālā (hālā), Elapurī (elā pūḥ), Kṣīrikā (kṣīrikā), Rājapurī (purī), Māyāpurī (māyā-ākhyā) and (ca) Marudeśa (marudeśaḥ). They are both external and internal (bāhya-ābhyantara-rūpataḥ)||89-91||
The eight secondary sandohaka-s (upasandohaka-aṣṭatā) of the points of connection between the petals of the heart lotus (hṛd-padma-dala-sandhīnām) (are:) Jālandhara (jālandharam), Naipāla (naipālam), Kaśmīrā (kaśmīrā), Gargikā (gargikā), Hara (haraḥ), region of the barbarians (mleccha-dik), Dvāravṛtti (dvāravṛttiḥ), Kurukṣetra (kurukṣetram) and (ca... ca... ca) Kheṭaka (kheṭakam). The dvipatha --lit. a place where two roads meet-- (dvi-patham) (is formed) from the meeting of two (nāḍī-s or subtle channels) (dvaya-saṅghaṭṭāt). The tripatha --lit. a place where three roads meet-- (tri-patham) (is formed) from the conjunction of three --i.e. two nāḍī-s or subtle channels and the madhyaśakti or middle power-- (traya-melakāt)||92-93||
(The sages) think (manvate) that the catuṣpatha --lit. a place where four roads meet-- (catuṣpatham) (is formed) from the fusion (layāt) right there --viz. in the tripatha-- (tatra eva) of the Possessor of Śakti --i.e. of the Self-- (śaktimataḥ). This (etad) resides (vyavasthitam) in the body (dehe) at the end (of the śakti) of the nose, in the palate and at the end of the hole --i.e. in the tip of the inner crest of Brahmarandhra-- (nāsā-anta-tālu-randhra-antam)||94||
That (tad) which is said to be (udāhṛtam) madhyama --i.e. middle or intermediate-- (madhyamam) is called space between the eyebrows, throat and heart (bhrūmadhya-kaṇṭha-hṛd-sañjñam). The abode(s) in the navel, kanda and mahānanda --lit. the great bliss-- (nābhi-kanda-mahā-ānanda-dhāma)... that (tad) group of three (trayam) (is said to be) Kaulika (kaulikam)||95||
And (ca) the peak of a mountain (parvata-agram), the banks of a river (nadī-tīram) (and) a place sanctified by a liṅga (eka-liṅgam) (are) that very thing (tad eva). But what is the point of saying too much (kim vā atibahunā)? Everything (sarvam) (resides) in Consciousness (saṁvittau), and through It --through Consciousness-- (tatas) in the vital energy (by transformation) (prāṇa-gam)||96||
(And) through it --through the vital energy-- (tatas), (everything) resides in the body (too) (deha-sthitam). Therefore --i.e. since the seats, etc. dwell in the body-- (tasmāt), there should be (bhavet) an act of going to the sanctuaries in the body (deha-āyatana-gaḥ). But (tu) the goddesses (devyaḥ) who are conversant with such yogic paths remaining in (those realities) (tādṛśa-antaḥstha-yoga-mārga-viśāradāḥ) come spontaneously into existence (svabhāvāt jāyante) externally (bāhye). That (tad) is said to be (ucyate) an external (vāhyam) seat (pīṭham). Just as (yathā) the barbarians (mlecchāḥ) are naturally engaged in paths which do not follow dharma (adharma-patha-vartinaḥ), (the adharma) being in this way restrained (niyatya ittham) to that region --viz. to the region of the barbarians-- (tatra deśe), (so also,) Knowledge and Yoga (jñāna-yogau) reside (sthitau) somewhere (else) (kvacit). And (ca) just as (yathā) even (api) someone who is not a sinner --lit. who is not full of that-- (a-tad-mayaḥ) becomes a sinner (eti pāpitām) through (his) association (samāgamāt) with them --i.e. with the sinners-- (taiḥ), so also (tathā), even (api) someone who resides in a seat (pīṭha-sthitaḥ) becomes a receptable for Knowledge, Yoga, etc. (eti jñāna-yoga-ādi-pātratām). In the case of someone who sees (paśyataḥ) that this (etad) universe (viśvam) (resides) mainly (mukhyatvena) in (antar) the body (śarīre), in the vital energy (prāṇe) (and) in Consciousness (saṁvidi), what (kim) would be (syāt) (the use in his case) of other noisy pilgrimages --lit. wandering about-- (anyaiḥ bhramaṇa-ḍambaraiḥ) outside (bahis)? Thus (iti evam), (all these) different and manifold places (sthāna-bhedaḥ vicitraḥ ca saḥ), inside and outside (antar bāhye ca), are numberless (saṅkhyayā ujjhitaḥ) in the scripture(s) (śāstre) (and) pertain to the ones who desire the fruits of the various (related) cakra-s (tad-tad-cakra-phala-arthinām). In venerable Vīrāvalihṛdaya (śrī-vīrāvalihṛdaye), seven (sapta) places (sthānāni) (are specified): Śakti and the two lotuses (śakti-kamala-yugam), (the two) crematoria called Surapatha and Catuṣpatha (surapatha-catuṣpatha-ākhya-śmaśānam) and (ca) the Ekānta and Śūnya trees (ekānta-śūnya-vṛkṣau). Thus (iti), only Consciousness (vibodhaḥ eva) is expressed (uktaḥ) from the viewpoint of etymology, secondary sense and metaphor (nirvacana-guṇasthiti-upacāra-dṛśā)||97-103||
The sacrifice (yāgaḥ) takes place (bhaved) in the cakra (cakre), in the body (śārīre) and also (atho) outside (bahis), (all of which --i.e. cakra, body or outside--) is presided over by That --i.e. by Consciousness-- (tad-adhiṣṭhite ca). The different places (tad... sthāna-bhedaḥ) for the sacrifice (yāgasya) are not conceived (na... prakalpyate) for Liberation (muktaye) --i.e. the election of the place has no relationship with the attainment of Liberation--, since (yasmāt) it --i.e. Liberation-- (sā) does not have a place as a means (deśa-upāyā) (but rather) it (sā) (happens) through the favor of the spiritual disposition (bhāva-prasādataḥ). In venerable Niśācāra (śrī-niśācāre) the place (sthānam) is said to be (uktam ca) for those who desire accomplishment regarding supernatural powers (siddhisādhanakāṅkṣiṇām), but (tu) this --viz. the place-- (idam) is to be abandoned (tyājyam) by the one who desires Liberation (mumukṣuṇā) just like a snake (abandons its) skin --lit. like the skin of a snake-- (sarpa-kañcuka-vat). Liberation (muktiḥ) is not (na) brought about by the place (sthāna-janitā). When (yadā) the Truth (tattvam) of the Guru (guroḥ) goes in the ears (of the disciple) (śrotra-patham gatam), then (tadā) (there is) Liberation (muktiḥ). Worship (pūjanam) is for making It --i.e. Truth of the Guru-- stable and firm (tad-dārḍhyāya tu). Wherever (yatra yatra) the heart lotus (hṛd-ambhojam) unfolds (vikāsam pratipadyate), right there (tatra eva), in (that) abode (dhāmni), external (bāhye) (or) internal (antar), the success --or 'beauty'-- of the sacrifice (yāgaśrīḥ) is established (pratitiṣṭhati). There is no (na... asti) Liberation (mokṣaḥ) going elsewhere (anyatra-gatyā). It --i.e. Liberation-- (saḥ) (happens) through the act of cutting the knots of ignorance (ajñāna-granthi-kartanāt)||104-108||
And (ca) that (tad), according to illustrious Vīrāvalīpada (śrīmat-vīrāvalīpade), (happens) by an expansion of Consciousness (saṁvid-vikāsena). But (tu) the Guru-s --probably Abhinavagupta is referring to his own Guru-s-- (guravas) (say that) a pure (vimalā) intellect/intelligence (matiḥ) (is) the cause (hetuḥ) of Liberation (vimuktau) or (vā... vā) of supernatural power(s) (siddhau). Thus (iti), in both cases (ubhayatra api), the sacrificial house (yāga-okaḥ) (is) what (yad) gratifies the mind (manas-ramam). But (tu) although (yadi api) (some) supernatural powers (siddhayaḥ) (are attained) through a combination of means (sāmagrītas) such as Yoga, control over the vital energy and restrictions --or also, 'such as restrictions and union of the vital energy'-- (niyati-prāṇatā-yogāt), even so (tathāpi) purity of disposition (bhāva-vaimalyam) (is) the best (nikhila-uttamam). That (tad) thing to be accomplished (sādhyam) which (yad) gets reflected (pratibimbayet) in a mind --lit. heart-- that has become completely pure (vimalībhūta-hṛdayaḥ... tatra) can be successfully (accomplished) (saphalatvāya kalpate) by means of its confirmation (asya dārḍhyena). And (ca) it has been said (uktam) in venerable Sāraśāstra (śrī-sāraśāstre) that (a mind) devoid of vikalpa-s or thoughts (nis-vikalpaḥ) certainly succeeds (hi sidhyate), but (tu) (a mind) endowed with vikalpa-s (sa-vikalpāḥ) is tormented and afflicted (kliśyante) even if it performs prescribed (ritualistic) actions during kalpa-s --i.e. during eons-- (kalpa-ukte api kṛte sati). This very thing (etad eva) has been described (nirūpitam) by (the following) statements in (venerable) Spandakārikā-s (spanda-vākyaiḥ): 'Grabbing hold (ākramya) of that (tad) Force (balam), the Mantra-s (mantrāḥ)', 'Only (eva) this (ayam) (is) the evident (sphuṭaḥ) emergence (udayaḥ), etc. (iti-ādibhiḥ)' --that 'evident' was added by Abhinavagupta since in the original Spandakārikā-s does not occur--. Therefore (tasmāt), (whether it is) for attaining supernatural powers (siddhyai) or (vā) Liberation (vimuktyai), (whether) regarding worship, muttering of a Mantra or samādhi --trance-- (pūjā-japa-samādhiṣu), (the sacrificial house is) that (tad) place (sthānam) where (yatra) the mind --lit. heart-- (hṛdayam) is (bhavet) beautifully resting (viśrānti-sundaram... iti)||109-115a||»
Finally (paryante), in the opinion (mate) of some authors (racakānām keṣāñcid), the regions of the Aryans (ārya-deśāḥ) remain (sthitāḥ) between (madhye) the Himalayas (himālayasya) and (ca) the Vindhya mountains (vindhya-gireḥ). Enough (alam) of this! (anena... iti)"||461||
Second portion
तत्र यागगृहाग्रे बहिरेव सामान्यन्यासं कुर्यात्करयोः पूर्वं ततो देहे। ह्रीं-न-फ-ह्रीं ह्रीं-आ-क्ष-ह्रीं इत्याभ्यां शक्तिशक्तिमद्वाचकाभ्यां मालिनीशब्दराशिमन्त्राभ्यामेकेनैवादौ शक्तिस्ततः शक्तिमानिति मुक्तौ पादाग्राच्छिरोऽन्तं भुक्तौ तु सर्वो विपर्ययः। मालिनी हि भगवती मुख्यं शाक्तं रूपं बीजयोनिसङ्घट्टेन समस्तकामदुघम्। अन्वर्थं चैतन्नाम रुद्रशक्तिमालाभिर्युक्ता फलेषु पुष्पिता संसारशिशिरसंहारनादभ्रमरी सिद्धिमोक्षधारिणी दानादानशक्तियुक्तेति र-लयोरेकत्वस्मृतेः। अत एव हि भ्रष्टविधिरपि मन्त्र एतन्न्यासात्पूर्णो भवति साञ्जनोऽपि गारुडवैष्णवादिर्निरञ्जनतामेत्य मोक्षप्रदो भवति। देहन्यासानन्तरमर्घपात्रेऽयमेव न्यासः। इह हि क्रियाकारकाणां परमेश्वराभेदप्रतिपत्तिदार्ढ्यसिद्धये पूजाक्रिया उदाहरणीकृता तत्र च सर्वकारकाणामित्थं परमेश्वरीभावस्तत्र यष्ट्राधारस्य स्थानशुद्ध्योपादानकरणयोरर्घपात्रशुद्धिन्यासाभ्यां यष्टुर्देहन्यासाद्याज्यस्य स्थण्डिलादिन्यासात्। एवं क्रियाक्रमेणापि परमेश्वरीकृतसमस्तकारकस्तयैव दृशा सर्वक्रियाः पश्यन्विनापि प्रमुखज्ञानयोगाभ्यां परमेश्वर एव भवति।
इति। उपदेशेऽत्र सुस्फुटेऽपि सति तथापि तस्यांशाः केचिन्मयाधुना व्याख्यातव्याः। न्यासो हस्तयोरेव वा देहस्य वोपरि हस्तयोरस्पर्शत्वेन न्यसनेन कृतः। मातृका च मालिनी चेति संस्कृतवर्णमालारचने द्वे भवतः। अ आ इ ई उ ऊ ऋ ॠ ऌ ॡ ए ऐ ओ औ अं अः क ख ग घ ङ च छ ज झ ञ ट ठ ड ढ ण त थ द ध न प फ ब भ म य र ल व श ष स ह क्षेति मातृकारचना। न ऋ ॠ ऌ ॡ थ च ध ई ण उ ऊ ब क ख ग घ ङ इ अ व भ य ड ढ ठ झ ञ ज र ट प छ ल आ स अः ह ष क्ष म श अं त ए ऐ ओ औ द फेति मालिनीरचना। श्रीमदभिनवगुप्तानुसारेण मन्त्राः सर्वे मालिनीन्यासेन शुध्यन्ते। कर्तृ कर्म करणं सम्प्रदानमपादानमधिकरणं चेति षट्कारकाः। सम्बन्धः षष्ठी विभक्तिश्चामन्त्रणमष्टमी विभक्तिश्च न कारकाः क्रियया नाम्नस्तेषु सम्बन्धाभवात्। पूजास्थाने योगी घटात्स्रुग्योगेन घृतमग्नय उपहरतीतीदानीं कारकषट्कस्यैको दृष्टान्तः। अद्वैतवेदान्ते ब्रह्म निष्क्रियं सन्न क्रियासु संविभागि। एतद्दर्शनानुसारेण क्रिया भेदसङ्कीर्णमिथ्यामात्रा ब्रह्मणो निष्क्रियात्वात्। श्रीत्रिके परन्तु ब्रह्म भैरवनामकमपि भैरवीसञ्ज्ञितशक्त्यरहितम्। अत एव क्रिया कारकषट्कमया भैरव्यैकतायुता भैरवीयं च भैरवेण परमेश्वरेण संपूर्नैक्यसम्पन्ना। तस्मात्क्रियाभेदसङ्कीर्णा। अनेनालमेव। श्रीतन्त्रालोके पञ्चदशाह्निकेऽर्घपात्रविषये श्रीमदभिनवगुप्तो वक्ति
अर्घपात्राम्बुविप्रुड्भिः स्पृष्टं सर्वं हि शुध्यति।
शिवार्ककरसंस्पर्शात्कान्या शुद्धिर्भविष्यति॥१६१॥
ऊचे श्रीपूर्वशास्त्रे तदर्घपात्रविधौ विभुः।
न चासंशोधितं वस्तु किञ्चिदप्युपकल्पयेत्॥१६२॥
तेन शुद्धं तु सर्वं यदशुद्धमपि तच्छुचि।
इति। अधुना सर्वं सुस्पष्टमिति॥४६२॥
Tatra yāgagṛhāgre bahireva sāmānyanyāsaṁ kuryātkarayoḥ pūrvaṁ tato dehe| Hrīṁ-na-pha-hrīṁ hrīṁ-ā-kṣa-hrīṁ ityābhyāṁ śaktiśaktimadvācakābhyāṁ mālinīśabdarāśimantrābhyāmekenaivādau śaktistataḥ śaktimāniti muktau pādāgrācchiro'ntaṁ bhuktau tu sarvo viparyayaḥ| Mālinī hi bhagavatī mukhyaṁ śāktaṁ rūpaṁ bījayonisaṅghaṭṭena samastakāmadugham| Anvarthaṁ caitannāma rudraśaktimālābhiryuktā phaleṣu puṣpitā saṁsāraśiśirasaṁhāranādabhramarī siddhimokṣadhāriṇī dānādānaśaktiyukteti ra-layorekatvasmṛteḥ| Ata eva hi bhraṣṭavidhirapi mantra etannyāsātpūrṇo bhavati sāñjano'pi gāruḍavaiṣṇavādirnirañjanatāmetya mokṣaprado bhavati| Dehanyāsānantaramarghapātre'yameva nyāsaḥ| Iha hi kriyākārakāṇāṁ parameśvarābhedapratipattidārḍhyasiddhaye pūjākriyā udāharaṇīkṛtā tatra ca sarvakārakāṇāmitthaṁ parameśvarībhāvastatra yaṣṭrādhārasya sthānaśuddhyopādānakaraṇayorarghapātraśuddhinyāsābhyāṁ yaṣṭurdehanyāsādyājyasya sthaṇḍilādinyāsāt| Evaṁ kriyākrameṇāpi parameśvarīkṛtasamastakārakastayaiva dṛśā sarvakriyāḥ paśyanvināpi pramukhajñānayogābhyāṁ parameśvara eva bhavati|
iti| Upadeśe'tra susphuṭe'pi sati tathāpi tasyāṁśāḥ kecinmayādhunā vyākhyātavyāḥ| Nyāso hastayoreva vā dehasya vopari hastayorasparśatvena nyasanena kṛtaḥ| Mātṛkā ca mālinī ceti saṁskṛtavarṇamālāracane dve bhavataḥ| A ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṁ aḥ ka kha ga gha ṅa ca cha ja jha ña ṭa ṭha ḍa ḍha ṇa ta tha da dha na pa pha ba bha ma ya ra la va śa ṣa sa ha kṣeti mātṛkāracanā| Na ṛ ṝ ḷ ḹ tha ca dha ī ṇa u ū ba ka kha ga gha ṅa i a va bha ya ḍa ḍha ṭha jha ña ja ra ṭa pa cha la ā sa aḥ ha ṣa kṣa ma śa aṁ ta e ai o au da pheti mālinīracanā| Śrīmadabhinavaguptānusāreṇa mantrāḥ sarve mālinīnyāsena śudhyante| Kartṛ karma karaṇaṁ sampradānamapādānamadhikaraṇaṁ ceti ṣaṭkārakāḥ| Sambandhaḥ ṣaṣṭhī vibhaktiścāmantraṇamaṣṭamī vibhaktiśca na kārakāḥ kriyayā nāmnasteṣu sambandhābhavāt| Pūjāsthāne yogī ghaṭātsrugyogena ghṛtamagnaya upaharatītīdānīṁ kārakaṣaṭkasyaiko dṛṣṭāntaḥ| Advaitavedānte brahma niṣkriyaṁ sanna kriyāsu saṁvibhāgi| Etaddarśanānusāreṇa kriyā bhedasaṅkīrṇamithyāmātrā brahmaṇo niṣkriyātvāt| Śrītrike parantu brahma bhairavanāmakamapi bhairavīsañjñitaśaktyarahitam| Ata eva kriyā kārakaṣaṭkamayā bhairavyaikatāyutā bhairavīyaṁ ca bhairaveṇa parameśvareṇa saṁpūrnaikyasampannā| Tasmātkriyābhedasaṅkīrṇā| Anenālameva| Śrītantrāloke pañcadaśāhnike'rghapātraviṣaye śrīmadabhinavagupto vakti
Arghapātrāmbuvipruḍbhiḥ spṛṣṭaṁ sarvaṁ hi śudhyati|
Śivārkakarasaṁsparśātkānyā śuddhirbhaviṣyati||161||
Ūce śrīpūrvaśāstre tadarghapātravidhau vibhuḥ|
Na cāsaṁśodhitaṁ vastu kiñcidapyupakalpayet||162||
Tena śuddhaṁ tu sarvaṁ yadaśuddhamapi tacchuci|
iti| Adhunā sarvaṁ suspaṣṭamiti||462||
«There (tatra), outside (bahis), in front of the sacrificial house (yāga-gṛha-agre), he should perform (kuryāt) generic nyāsa (sāmānya-nyāsam); first (pūrvam) on the hands (karayoḥ) (and) then (tatas) on the body (dehe).
(How to do that nyāsa?) By the two mantra-s of Mālinī and Mātṛkā --lit. multitude of words-- (mālinī-śabda-rāśi-mantrābhyām) which denote Śakti and the Possessor of Śakti --i.e. Śiva-- (śakti-śaktimat-vācakābhyām): (Namely,) by "hrīṁ, na, pha, hrīṁ" and "hrīṁ, ā, kṣa, hrīṁ" (Hrīṁ-na-pha-hrīṁ hrīṁ-ā-kṣa-hrīṁ ityābhyām). (If nyāsa is performed) with only one (of those two mantra-s) (ekena eva), at first (ādau) Śakti (śaktiḥ) (and) then (tatas) the Possessor of Śakti --viz. Śiva-- (śaktimān iti). If he wishes Mukti or Liberation (muktau), (nyāsa should proceed) from the tip of the feet (pāda-agrāt) up to the head (śiras antam). But (tu) if he wishes bhukti or enjoyment --e.g. supernatural powers-- (bhuktau), all (sarvaḥ) (should proceed) in reverse (viparyayaḥ).
Mālinī (mālinī) (is) undoubtedly (hi) the Mistress/Goddess (bhagavatī) —the main (mukhyam) form (rūpam) of Śakti (śāktam)—, which, due to the union of vowels and consonants, yields all what one wishes (bīja-yoni-saṅghaṭṭena samasta-kāma-dugham).
This name (ca etad-nāma) (of Hers) is totally appropriate --i.e. conformable to the meaning-- (anvartham). She is endowed (yuktā) with the garlands of the powers of Rudra (rudra-śakti-mālābhiḥ); She bears flowers (puṣpitā) resulting in fruits (phaleṣu); She is the female bee of sound that can destroy the cold of Saṁsāra --Transmigration full of misery-- (saṁsāra-śiśira-saṁhāra-nāda-bhramarī); She holds (both) supernatural powers and Liberation (siddhi-mokṣa-dhāriṇī); (and) She is furnished with the power of giving and taking away (dāna-ādāna-śakti-yuktā) due to the rule of identity between 'ra' and 'ya' (iti ra-layoḥ ekatva-smṛteḥ).
On this account (atas eva hi), a mantra (mantraḥ), even (api) not following the rules (bhraṣṭa-vidhiḥ), becomes (bhavati) full and perfect --i.e. it bears the proper fruits-- (pūrṇaḥ) because of this nyāsa --viz. because of this nyāsa of Mālinī-- (etad-nyāsāt). Even (api) an impure (mantra) (sāñjanaḥ) such as that of Garuḍa, Viṣṇu, etc. (gāruḍa-vaiṣṇava-ādiḥ) becomes (bhavati) bestower of Liberation (mokṣa-pradaḥ) after attaining (etya) purity (nirañjanatām) (through this nyāsa of Mālinī).
Immediately after the nyāsa on the body (deha-nyāsa-anantaram), this (ayam eva) nyāsa (nyāsaḥ) (should be performed) on the vessel (arghapātre).
Here (iha), undoubtedly (hi), the activity/ritual of worship (pūjā-kriyā) has been given like an example/illustration (udāharaṇī-kṛtā) for attaining firmness regarding the perception of unity between the verbs and the (six) Kāraka-s --all the grammatical cases except Genitive and Vocative-- and the Supreme Lord (kriyā-kārakāṇām parama-īśvara-abheda-pratipatti-dārḍhya-siddhaye). There (tatra ca), all the Kāraka-s have thus the state of the Supreme Lord (sarva-kārakāṇām ittham parama-īśvarī-bhāvaḥ). There (tatra), the support of the worshiper (gets the state of the Supreme Lord) (yaṣṭṛ-ādhārasya) by purifing the site (sthāna-śuddhyā), the materials and senses (of the worshiper attain that condition) (upādāna-karaṇayoḥ) by means of nyāsa and purification with regard to the vessel (arghapātra-śuddhi-nyāsābhyām), the worshiper (achieves it) (yaṣṭuḥ) through nyāsa on the body (deha-nyāsāt), (and) the deity to be worshiped (reaches that state of unity with the Supreme Lord) (yājyasya) by nyāsa on the altar, etc. (sthaṇḍila-ādi-nyāsāt).
Thus (evam), even (api) by means of the method of the ritual (kriyā-krameṇa), all the Kāraka-s are transformed into the Supreme Lord (parama-īśvarī-kṛta-samasta-kārakaḥ); perceiving (paśyan) all the activities (sarva-kriyāḥ) with that viewpoint (tayā eva dṛśā), he --the worshiper-- becomes (bhavati) the Supreme Lord Himself (parama-īśvaraḥ eva) without (vinā) even (api) the most excellent Knowledge and Yoga (pramukha-jñāna-yogābhyām... iti).»
"Although the teaching is here very clear (upadeśe atra susphuṭe api sati), even so (tathā api) now (adhunā) I will explain (mayā... vyākhyātavyāḥ) some (kecid) portions (aṁśāḥ) of it (tasya). Nyāsa (nyāsaḥ) (is) done (kṛtaḥ) by placing (nyasanena), without contact (asparśatvena), the hands (hastayoḥ) on (upari) the hands themselves (hastayoḥ eva) or (vā... vā) (on) the body (dehasya). There are (bhavataḥ) two (dve) arrangements of the Sanskrit alphabet (saṁskṛta-varṇamālā-racane): 'Mātṛkā (mātṛkā) and (ca... ca) Mālinī (mālinī... iti)'. The Mātṛkā arrangement (mātṛka-racanā): 'A ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṁ aḥ ka kha ga gha ṅa ca cha ja jha ña ṭa ṭha ḍa ḍha ṇa ta tha da dha na pa pha ba bha ma ya ra la va śa ṣa sa ha kṣa' (a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṁ aḥ ka kha ga gha ṅa ca cha ja jha ña ṭa ṭha ḍa ḍha ṇa ta tha da dha na pa pha ba bha ma ya ra la va śa ṣa sa ha kṣa iti). The Mālinī arrangement (mālinī-racanā): 'Na ṛ ṝ ḷ ḹ tha ca dha ī ṇa u ū ba ka kha ga gha ṅa i a va bha ya ḍa ḍha ṭha jha ña ja ra ṭa pa cha la ā sa aḥ ha ṣa kṣa ma śa aṁ ta e ai o au da pha' (na ṛ ṝ ḷ ḹ tha ca dha ī ṇa u ū ba ka kha ga gha ṅa i a va bha ya ḍa ḍha ṭha jha ña ja ra ṭa pa cha la ā sa aḥ ha ṣa kṣa ma śa aṁ ta e ai o au da pha iti). According to illustrious Abhinavagupta (śrīmat-abhinavagupta-anusāreṇa), all (sarve) of the Mantra-s (mantrāḥ) are purified (śudhyante) by the nyāsa of Mālinī (mālinī-nyāsena). The six kāraka-s (ṣaṭ-kārakāḥ) (are): 'Nominative (kartṛ), Accusative (karma), Instrumental (karaṇam), Dative (sampradānam), Ablative (apādānam) and (ca) Locative (adhikaraṇam... iti)'. Genitive (sambandhaḥ) —the sixth (ṣaṣṭhī) declension (vibhaktiḥ)— and (ca... ca) Vocative (āmantraṇam) —the eighth (aṣṭamī) declension (vibhaktiḥ)— are not (na) kāraka-s (kārakāḥ) since there is no relation (sambandha-abhavāt) in them (teṣu) between a noun and a verb (kriyayā nāmnaḥ). Now (idānīm) one (ekaḥ) example (dṛṣṭāntaḥ) of the aggregate of six kāraka-s (kāraka-ṣaṭkasya): 'In the place of worship (pūjā-sthāne), a yogī (yogī) offers (upaharati), from a pot (ghaṭāt), clarified butter (ghṛtam) to the fire (agnaye) by means of a ladle (sruk-yogena... iti)'. In Advaitavedānta (advaita-vedānte), Brahma (brahma), being (sat) devoid of activities (niṣkriyam), does not (na) participate (saṁvibhāgi) in rituals (kriyāsu). According to this philosophy (etad-darśana-anusāreṇa), a ritual (kriyā) is merely illusory appearance replete with duality (bheda-saṅkīrṇa-mithyā-mātrā) since Brahma has no activity (brahmaṇaḥ niṣkriyātvāt). However (parantu), in venerable Trika (śrī-trike), Brahma (brahma), also called Bhairava (bhairava-nāmakam api), is not devoid of the Power called Bhairavī (bhairavī-sañjñita-śakti-arahitam). On this account (atas eva), a ritual (kriyā) full of the six kāraka-s (kāraka-ṣaṭka-mayā) is in unity (ekatā-yutā) with Bhairavī (bhairavyā), and (ca) this (iyam) Bhairavī (bhairavī) is completely one (saṁpūrna-aikya-sampannā) with Bhairava (bhairaveṇa) —with the Supreme Lord (parama-īśvareṇa). Therefore (tasmāt), a ritual (kriyā) is teeming with non-duality (abheda-saṅkīrṇā). Enough (alam) of this (anena)! Eminent Abhinavagupta (śrīmat-abhinavaguptaḥ) talks (vakti) about the vessel (arghapātra-viṣaye) in the fifteenth chapter (pañcadaśa-āhnike) of venerable Tantrāloka (śrī-tantrāloke):
«All (sarvam) that is touched (spṛṣṭam) by the drops of the water (contained in) the vessel (arghapātra-ambu-vipruḍbhiḥ) becomes pure (hi śudhyati). What (kā) purification (śuddhiḥ) will there be (bhaviṣyati) other (anyā) than the contact with the rays of the Sun of Śiva (śiva-arka-kara-saṁsparśāt)?||161||
The All-pervading One (vibhuḥ) spoke (ūce) in venerable Mālinīvijayottaratantra (śrī-pūrva-śāstre) about the use of that vessel (tad-arghapātra-vidhau): 'And (na) one should not assume (na... upakalpayet) that some (kiñcid api) thing (vastu) is not completely purified (asaṁśodhitam) (by the vessel). By it --i.e. by the vessel-- (tena), everything (sarvam) (becomes) pure (śuddham) indeed (tu), (and) what (yad... tad) is even impure (aśuddham api) (becomes) pure (śuci... iti)'||162-163a||»
Now (adhunā) everything (sarvam) is totally clear (suspaṣṭam iti)"||462||
Third portion
एवमर्घपात्रे न्यस्य पुष्पधूपाद्यैः पूजयित्वा तद्विप्रुड्भिर्यागसारं पुष्पादि च प्रोक्षयेत्। ततः प्रभामण्डले भूमौ खे वा ॐ-बाह्यपरिवाराय नम इति पूजयेत्। ततो द्वारस्थाने ॐ-द्वारदेवताचक्राय नम इति पूजयेत्। अगुप्ते तु बहिःस्थाने सति प्रविश्य मण्डलस्थण्डिलाग्र एव बाह्यपरिवारद्वारदेवताचक्रपूजां पूर्वोक्तं च न्यासादि कुर्यान्न बहिः। ततोऽपि फट् फट् फट् इत्यस्त्रजप्तपुष्पं प्रक्षिप्य विघ्नानपसारितान्ध्यात्वान्तः प्रविश्य परमेश्वरकिरणेद्धया दृष्ट्याभितो यागगृहं पश्येत्। तत्र मुमुक्षुरुत्तराभिमुखस्तिष्ठेद्यथा भगवदघोरतेजसा झटित्येव प्लुष्टपाशो भवेत्। तत्र परमेश्वरस्वातन्त्र्यमेव मूर्त्याभासनया दिक्तत्त्वमवभासयति। तत्र चित्प्रकाश एव मध्यं तत इतरप्रविभागप्रवृत्तेः प्रकाशस्वीकार्यमूर्ध्वमतथाभूतमधः प्रकाशनसम्मुखीनं पूर्वमितरदपरं सम्मुखीभूतप्रकाशत्वादनन्तरं तत्प्रकाशधारारोहस्थानं दक्षिणमानुकूल्यात्तत्सम्मुखं त्ववभास्यत्वादुत्तरमिति दिक्चतुष्कम्। तत्र मध्ये भगवानूर्ध्वेऽस्यैशानं वक्त्रमधः पातालवक्त्रं पूर्वादिदिक्चतुष्के श्रीतत्पुरुषाघोरसद्योवामाख्यं दिक्चतुष्कमध्येऽन्याश्चतस्रः - इत्येवं संविन्महिमैव मूर्तिकृतं दिग्भेदं भासयतीति दिग् न तत्त्वान्तरम्। यथा यथा च स्वच्छाया लङ्घयितुमिष्टा सती पुरः पुरो भवति तथा परमेश्वरमध्यतामेति सर्वाधिष्ठातृतैव माध्यस्थ्यमित्युक्तम्। एवं यथा भगवान्दिग्विभागकारी तथा सूर्योऽपि स हि पारमेश्वर्येव ज्ञानशक्तिरित्युक्तं तत्र तत्र तत्र पूर्वं व्यक्तेः पूर्वा यत्रैव च तथा तत्रैवैवं स्वात्माधीनापि स्वसम्मुखीनस्य देशस्य पुरस्तात्त्वात्। एवं स्वात्मसूर्यपरमेशत्रितयैकीभावनया दिक्चर्चेत्यभिनवगुप्तगुरवः। एवं स्थित उत्तराभिमुखमुपविश्य देहपुर्यष्टकादावहम्भावत्यागेन देहतां दहेत्सन्निधावपि परदेहवत् - अदेहत्वात् ततो निस्तरङ्गध्रुवधामरूढस्य दृष्टिस्वाभाव्याद्या किलाद्या स्पन्दकला सैव मूर्तिस्तदुपरि यथोपदिष्टयाज्यदेवताचक्रन्यासः प्राधान्येन चेह शक्तयो याज्याः - तदासनत्वाद्भगवन्नवात्मादीनां शक्तेरेव च पूज्यत्वादिति गुरवः। तत्र च पञ्च अवस्था जाग्रदाद्याः षष्ठी चानुत्तरा नाम स्वभावदशा अनुसन्धेया - इति षोढा न्यासो भवति। तत्र कारणानां ब्रह्मविष्णुरुद्रेशसदाशिवशक्तिरूपाणां प्रत्येकमधिष्ठानात्षट्त्रिंशत्तत्त्वकलापस्य लौकिकतत्त्वोत्तीर्णस्य भैरवभट्टारकाभेदवृत्ते न्यासे पूर्णत्वाद्भैरवीभावस्तेनैतदनवकाशम्। यदाहुरतरङ्गरूढौ लब्धायां पुनः किं तत्त्वसृष्टिन्यासादिनेति। इति।
इदानीमभिनवगुप्तपादैः क्रियाया निखिलवर्णनं कृतम्। त्वां पाठे सर्वान्धकारयुक्तभागान्व्याख्यातुं यतिष्ये। अघोरः शिवस्य पञ्चाननानामन्यतमः। ईशानस्तत्पुरुषो वामदेवः सद्योजातश्चेति चतुराननान्यन्यानि। ईशानस्तत्पुरुषः सद्योजातोऽघोरो वामदेवश्च यथाक्रमं चिदानन्देच्छाज्ञानक्रियाशक्तिसान्वयाः। किञ्च शिवाननानि तत्तत्तत्त्वसङ्युक्तानि। यथेशानः पुरुषाख्यक्षेत्रज्ञेन श्रवणवाक्शब्दाकाशनामकज्ञानकर्मेन्द्रियतन्मात्रमहाभूतैश्च संश्लिष्टस्तत्पुरुषः प्रकृत्याख्यप्रधानेन त्वक्पाणिस्पर्शवायुनामकज्ञानकर्मेन्द्रियतन्मात्रमहाभूतैश्च संश्लिष्टोऽघोरः बुद्ध्याख्यमहत्तत्त्वेन चक्षुःपादरूपाग्निनामकज्ञानकर्मेन्द्रियतन्मात्रमहाभूतैश्च संश्लिष्टो वामदेवोऽहङ्कारेण जिह्वापायुरसवारिनामकज्ञानकर्मेन्द्रियतन्मात्रमहाभूतैश्च संश्लिष्टः सद्योजातश्च मनसा घ्राणोपस्थगन्धपृथिवीनामकज्ञानकर्मेन्द्रियतन्मात्रमहाभूतैश्च संश्लिष्टः। प्राची प्रतीच्युदीची दक्षिणा प्रागुदीची पश्चादवाची प्रागवाची वायव्यूर्ध्वस्वस्तिकमधःस्वस्तिकं चेति दशदिशः शक्तयः। श्रीमदभिनवगुप्तेनोक्तः प्रकासः परमार्थतस्त्वमेवार्थात्परभैरवो महेश्वरनामकोऽपि सत्यमेतत्स्पष्टतया बोद्धव्यमेव। क्रियायां तव दिग्निरूपणयन्त्रेण प्रयोजनं नास्त्यवश्यम्। प्राची त्वत्सम्मुखीना प्रतीची त्वत्पश्चाच्चोदीची तव वामतो दक्षिणा च तव दक्षिणतः। दिगेव शक्तिर्न तु तत्त्वान्तरम्। यतः क्रियायां त्वं मध्यस्थस्ततस्तव सर्वाधिष्ठातृतैव वर्तते। रक्तिसङ्कीर्णा देहता त्वया हेयात्मनोऽदेहत्वात्। ततः स्पन्दकलाद्या दृश्यते। तन्मूर्तेरुपरि न्यासः कर्तव्यः। ततो परमेश्वरासनभूतानां शक्तीनां शिवसदाशिवेश्वरसद्विद्यामायाकालनियतिपुरुषप्रकृतितत्त्वात्मकभगवन्नवात्मादिशक्तिसहितानां पूजा भवेत्। जाग्रत्स्वप्नः सुषुप्तिस्तुर्यं तुर्यातीतं चेति पञ्चावस्थाः। श्रीमदभिनवगुप्तानुसारेणानुत्तरा षष्ठ्यवस्था। ब्रह्मा विष्णू रुद्रो यथाक्रमं विश्वस्य सष्टा च भर्ता च विनाशकश्च सहेश्वरतत्त्वस्थेनेशेन च तृतीयतत्त्वस्थेन सदाशिवेन च महेश्वरबलरूपया शक्त्या चेति कारणानि षट्। षड्विधन्यासादस्माद्भैरवीभाव उत्पद्यत एव। भैरवीभावं लब्ध्वा न्यासाद्यभ्यासा निष्प्रयोजना भवेयुः। सत्यमेतत्प्राक्काले मुनिभिरुक्तमपीति॥४६३॥
Evamarghapātre nyasya puṣpadhūpādyaiḥ pūjayitvā tadvipruḍbhiryāgasāraṁ puṣpādi ca prokṣayet| Tataḥ prabhāmaṇḍale bhūmau khe vā oṁ-bāhyaparivārāya nama iti pūjayet| Tato dvārasthāne oṁ-dvāradevatācakrāya nama iti pūjayet| Agupte tu bahiḥsthāne sati praviśya maṇḍalasthaṇḍilāgra eva bāhyaparivāradvāradevatācakrapūjāṁ pūrvoktaṁ ca nyāsādi kuryānna bahiḥ| Tato'pi phaṭ phaṭ phaṭ ityastrajaptapuṣpaṁ prakṣipya vighnānapasāritāndhyātvāntaḥ praviśya parameśvarakiraṇeddhayā dṛṣṭyābhito yāgagṛhaṁ paśyet| Tatra mumukṣuruttarābhimukhastiṣṭhedyathā bhagavadaghoratejasā jhaṭityeva pluṣṭapāśo bhavet| Tatra parameśvarasvātantryameva mūrtyābhāsanayā diktattvamavabhāsayati| Tatra citprakāśa eva madhyaṁ tata itarapravibhāgapravṛtteḥ prakāśasvīkāryamūrdhvamatathābhūtamadhaḥ prakāśanasammukhīnaṁ pūrvamitaradaparaṁ sammukhībhūtaprakāśatvādanantaraṁ tatprakāśadhārārohasthānaṁ dakṣiṇamānukūlyāttatsammukhaṁ tvavabhāsyatvāduttaramiti dikcatuṣkam| Tatra madhye bhagavānūrdhve'syaiśānaṁ vaktramadhaḥ pātālavaktraṁ pūrvādidikcatuṣke śrītatpuruṣāghorasadyovāmākhyaṁ dikcatuṣkamadhye'nyāścatasraḥ - Ityevaṁ saṁvinmahimaiva mūrtikṛtaṁ digbhedaṁ bhāsayatīti dig na tattvāntaram| Yathā yathā ca svacchāyā laṅghayitumiṣṭā satī puraḥ puro bhavati tathā parameśvaramadhyatāmeti sarvādhiṣṭhātṛtaiva mādhyasthyamityuktam| Evaṁ yathā bhagavāndigvibhāgakārī tathā sūryo'pi sa hi pārameśvaryeva jñānaśaktirityuktaṁ tatra tatra tatra pūrvaṁ vyakteḥ pūrvā yatraiva ca tathā tatraivaivaṁ svātmādhīnāpi svasammukhīnasya deśasya purastāttvāt| Evaṁ svātmasūryaparameśatritayaikībhāvanayā dikcarcetyabhinavaguptaguravaḥ| Evaṁ sthita uttarābhimukhamupaviśya dehapuryaṣṭakādāvahambhāvatyāgena dehatāṁ dahetsannidhāvapi paradehavat - Adehatvāt tato nistaraṅgadhruvadhāmarūḍhasya dṛṣṭisvābhāvyādyā kilādyā spandakalā saiva mūrtistadupari yathopadiṣṭayājyadevatācakranyāsaḥ prādhānyena ceha śaktayo yājyāḥ - Tadāsanatvādbhagavannavātmādīnāṁ śaktereva ca pūjyatvāditi guravaḥ| Tatra ca pañca avasthā jāgradādyāḥ ṣaṣṭhī cānuttarā nāma svabhāvadaśā anusandheyā - Iti ṣoḍhā nyāso bhavati| Tatra kāraṇānāṁ brahmaviṣṇurudreśasadāśivaśaktirūpāṇāṁ pratyekamadhiṣṭhānātṣaṭtriṁśattattvakalāpasya laukikatattvottīrṇasya bhairavabhaṭṭārakābhedavṛtte nyāse pūrṇatvādbhairavībhāvastenaitadanavakāśam| Yadāhurataraṅgarūḍhau labdhāyāṁ punaḥ kiṁ tattvasṛṣṭinyāsādineti| iti|
Idānīmabhinavaguptapādaiḥ kriyāyā nikhilavarṇanaṁ kṛtam| Tvāṁ pāṭhe sarvāndhakārayuktabhāgānvyākhyātuṁ yatiṣye| Aghoraḥ śivasya pañcānanānāmanyatamaḥ| Īśānastatpuruṣo vāmadevaḥ sadyojātaśceti caturānanānyanyāni| Īśānastatpuruṣaḥ sadyojāto'ghoro vāmadevaśca yathākramaṁ cidānandecchājñānakriyāśaktisānvayāḥ| Kiñca śivānanāni tattattattvasaṅyuktāni| Yatheśānaḥ puruṣākhyakṣetrajñena śravaṇavākśabdākāśanāmakajñānakarmendriyatanmātramahābhūtaiśca saṁśliṣṭastatpuruṣaḥ prakṛtyākhyapradhānena tvakpāṇisparśavāyunāmakajñānakarmendriyatanmātramahābhūtaiśca saṁśliṣṭo'ghoraḥ buddhyākhyamahattattvena cakṣuḥpādarūpāgnināmakajñānakarmendriyatanmātramahābhūtaiśca saṁśliṣṭo vāmadevo'haṅkāreṇa jihvāpāyurasavārināmakajñānakarmendriyatanmātramahābhūtaiśca saṁśliṣṭaḥ sadyojātaśca manasā ghrāṇopasthagandhapṛthivīnāmakajñānakarmendriyatanmātramahābhūtaiśca saṁśliṣṭaḥ| Prācī pratīcyudīcī dakṣiṇā prāgudīcī paścādavācī prāgavācī vāyavyūrdhvasvastikamadhaḥsvastikaṁ ceti daśadiśaḥ śaktayaḥ| Śrīmadabhinavaguptenoktaḥ prakāsaḥ paramārthatastvamevārthātparabhairavo maheśvaranāmako'pi satyametatspaṣṭatayā boddhavyameva| Kriyāyāṁ tava dignirūpaṇayantreṇa prayojanaṁ nāstyavaśyam| Prācī tvatsammukhīnā pratīcī tvatpaścāccodīcī tava vāmato dakṣiṇā ca tava dakṣiṇataḥ| Digeva śaktirna tu tattvāntaram| Yataḥ kriyāyāṁ tvaṁ madhyasthastatastava sarvādhiṣṭhātṛtaiva vartate| Raktisaṅkīrṇā dehatā tvayā heyātmano'dehatvāt| Tataḥ spandakalādyā dṛśyate| Tanmūrterupari nyāsaḥ kartavyaḥ| Tato parameśvarāsanabhūtānāṁ śaktīnāṁ śivasadāśiveśvarasadvidyāmāyākālaniyatipuruṣaprakṛtitattvātmakabhagavannavātmādiśaktisahitānāṁ pūjā bhavet| Jāgratsvapnaḥ suṣuptisturyaṁ turyātītaṁ ceti pañcāvasthāḥ| Śrīmadabhinavaguptānusāreṇānuttarā ṣaṣṭhyavasthā| Brahmā viṣṇū rudro yathākramaṁ viśvasya saṣṭā ca bhartā ca vināśakaśca saheśvaratattvastheneśena ca tṛtīyatattvasthena sadāśivena ca maheśvarabalarūpayā śaktyā ceti kāraṇāni ṣaṭ| Ṣaḍvidhanyāsādasmādbhairavībhāva utpadyata eva| Bhairavībhāvaṁ labdhvā nyāsādyabhyāsā niṣprayojanā bhaveyuḥ| Satyametatprākkāle munibhiruktamapīti||463||
«In this way (evam), after making nyāsa (nyasya) on the vessel (arghapātre) (and) after worshiping (pūjayitvā) with flowers, incense, etc. (puṣpa-dhūpa-ādyaiḥ), he should sprinkle (prokṣayet) the essence of the yāga or sacrifice --viz. the essential elements-- (yāga-sāram) and (ca) the flowers, etc. (puṣpa-ādi) with those drops --or "with drops of that", i.e. of the vessel-- (tad-vipruḍbhiḥ).
After that (tatas), in the circle of light (prabhā-maṇḍale), on the ground (bhūmau) or (vā) in the ether (khe), he should worship (pūjayet) (by repeating this mantra: "Oṁ bāhyaparivārāya namaḥ", i.e.) "Oṁ, salutation to the external retinue (oṁ bāhya-parivārāya namas iti)" --the repetition of that mantra implies a respectful salutation to the external retinue of deities--.
Afterward (tatas), at the door (dvāra-sthāne), he should worship (pūjayet) (by repeating this mantra: "Oṁ dvāradevatācakrāya namaḥ", i.e.) "Oṁ, salutation to the group of deities (residing) at the door (oṁ dvāra-devatā-cakrāya namas iti)".
But (tu), after entering (praviśya) an external place which is not hidden or protected (agupte... bahis-sthāne sati), one should perform (kuryāt), in front of the circle and altar (maṇḍala-sthaṇḍila-agre eva), (both) the worship of the external retinue and of the group of deities (residing) at the door (bāhya-parivāra-dvāra-devatā-cakra-pūjām) and (ca) the aforesaid (things) (pūrva-uktam) (such as) nyāsa, etc. (nyāsa-ādi). (He should do all that inside the sacrificial site and) not (na) outside (bahis).
Then (tatas api), he should throw out (prakṣipya) a flower over which the weapon-mantra Phaṭ has been whispered three times (phaṭ phaṭ phaṭ iti astra-japta-puṣpam) while thinking (dhyātvā) that the obstacles have been removed (vighnān apasāritān). (Next,) after entering (again into the sacrificial site) (antar praviśya), he should see (paśyet) the house for the sacrifice/worship (yāga-gṛham), everywhere (abhitas), with a sight (dṛṣṭyā) kindled by the rays of the Supreme Lord (parama-īśvara-kiraṇa-iddhayā).
Over there (tatra), the one who wishes Liberation (mumukṣuḥ) should remain (tiṣṭhet) turned toward the north (uttarā-abhimukhaḥ), so (yathā) (his) bonds may be instantly scorched (jhaṭiti eva pluṣṭa-pāśaḥ bhavet) by the fire of lord Aghora (bhagavat-aghora-tejasā).
There (tatra), only the Absolute Freedom of the Supreme Lord (parama-īśvara-svātantryam eva) makes the principle of directions manifest (dik-tattvam avabhāsayati) through the manifestation of forms (mūrti-ābhāsanayā).
There (tatra), the Light of Consciousness (cit-prakāśaḥ eva) (is) the center (madhyam). (Why?) Because the other divisions --i.e. the respective directions-- appear (itara-pravibhāga-pravṛtteḥ) from that --viz. from the center-- (tatas). "Up" --viz. zenith-- (ūrdhvam) (is) to be appropriated by the Light (prakāśa-svīkāryam); (while) "down" --viz. nadir-- (adhas) is not like that --i.e. it is not to be appropriated by the Light-- (a-tathā-bhūtam). "East" (pūrvam) is in front of the Light (prakāśana-sammukhīnam); (while) the other --i.e. the opposite direction, i.e. the backward direction-- (itarat) is the "west" (aparam). Immediately after (anantaram), since the Light has become propitious --i.e. the Light has turned toward this direction-- (sammukhī-bhūta-prakāśatvāt), the "south" --on the right-- (dakṣiṇam) is the place where the stream of that Light ascends (tad-prakāśa-dhāra-āroha-sthānam) as it is suitable (ānukūlyāt). But (tu), in the opposite direction --lit. opposite to that-- (tad-sammukham) (lies) the "north" (uttaram) since it is to be illuminated (avabhāsyatvāt). These are the four directions (iti dik-catuṣkam).
Right there in the middle --i.e. at the center-- (tatra madhye) (lies) the Lord (bhagavān). Above (ūrdhve) Him (asya) (is) the face (vaktram) of Īśāna (aiśānam). Below (Him) (adhas) (is) the Pātāla face (pātāla-vaktram). In the group of four directions starting with east (pūrva-ādi-dik-catuṣke) (are the faces) called venerable Tatpuruṣa, Aghora, Sadyojāta and Vāma (śrī-tatpuruṣa-aghora-sadyas-vāma-ākhyam). In the middle of the four directions (dik-catuṣka-madhye) (there are) other (anyāḥ) four (directions) (catasraḥ) — In this way (iti evam), greatness of Consciousness alone (saṁvid-mahimā eva) manifests (bhāsayati) the different kinds of directions (dik-bhedam), which have to do with forms (mūrti-kṛtam). Therefore (iti), a direction (dik) is not (na) another tattva or category (tattva-antaram).
And (ca) just as (yathā yathā) one's own shadow (sva-chāyā) remains (bhavati) (all the time) in front (puras puras) when it is intended (iṣṭā satī) to be jumped over (by oneself) (laṅghayitum), so (tathā) (the worshiper constantly) moves --like the shadow-- (eti) to the centrality of the Supreme Lord (parama-īśvara-madhyatām). It has been said so (iti uktam) that centrality --lit. the state of being in the center-- (mādhyasthyam) (implies) ruling/presiding over everything (sarva-adhiṣṭhātṛtā eva).
Thus (evam), just as (yathā) the Lord (bhagavān) is the one making the division of the directions (dik-vibhāga-kārī), so also (tathā... api) (is) the sun (sūryaḥ). It --i.e. the sun-- (saḥ hi) has been said in various (scriptures) to be (uktam tatra tatra) "the Power of Knowledge (jñāna-śaktiḥ) of the Supreme Lord (pārameśvaryā eva... iti)". Regarding it --i.e. regarding the sun-- (tatra), the east (pūrvā) (is called so) because the manifestation (of its light) (vyakteḥ) firstly (happen there) (pūrvam). (Therefore,) right where (yatra eva ca) it is like that (tathā), (east is) right there (tatra eva). In this way (evam), (the east) depends on one's own Self (sva-ātma-adhīnā api). (Why?) Because the place that is in front of oneself (stands for) the east (sva-sammukhīnasya deśasya purastāttvāt).
So (evam), as has been taught by the Abhinavagupta's Guru-s (iti abhinavagupta-guravaḥ): The discussion/investigation about the directions (dik-carcā) (is accomplished) by a unified contemplation of the triad (constituted by) one's own Self, sun and Supreme Lord (sva-ātma-sūrya-parama-īśa-tritaya-ekī-bhāvanayā).
When (such a concept) is thus established (evam sthite), (the worshiper --i.e. oneself--), after sitting (upaviśya) oriented toward the north (uttarā-abhimukham), should burn (up) (dahet) the state of having a body --lit. corporality-- (dehatām) by abandoning pride/haughtiness --i.e. egoism-- (ahambhāva-tyāgena) with reference to the gross body, the subtle body, etc. (deha-puryaṣṭaka-ādau), (and) even (api) in the presence (of those bodies) (sannidhau), (he should behave) as regarding the bodies of others (para-deha-vat) — (Why should he do all that?) Because (the Self) has no body (adehatvāt). After that (tatas), since the (worshiper) who is established in (that) firm state devoid of waves --i.e. fluctuations-- has (such a) particular viewpoint (nistaraṅga-dhruva-dhāma-rūḍhasya dṛṣṭi-svābhāvyāt), (there appears) the form (sā eva mūrtiḥ) which is indeed (yā kila) the first (ādyā) digit of Spanda (spanda-kalā). The nyāsa of the group of deities to be worshiped as has been taught (yathaā-upadiṣṭa-yājya-devatā-cakra-nyāsaḥ) (must be performed) on that --i.e. on such a form-- (tad-upari). And (ca) here (iha) the śakti-s or powers (śaktayaḥ) are to be mainly worshiped (prādhānyena... yājyāḥ) — (Why?) Because they are the seats of That (tad-āsanatvāt) and (ca) because the śakti or power of the ninefold Self of the Lord --the group of tattva-s or categories formed by Prakṛti, Puruṣa, Niyati, Kāla, Māyā, Sadvidyā, Īśvara, Sadāśiva and Śiva--, etc. is to be worshiped (bhagavat-nava-ātma-ādīnām śakteḥ eva ca pūjyatvāt). This is what the Guru-s (have expressed) (iti guravaḥ).
And (ca) there (tatra) (there are) five (pañca) states (avasthāḥ): Wakefulness, etc. (jāgrat-ādyāḥ). The sixth one (ṣaṣṭhī ca) is called Anuttarā (anuttarā), the natural/innate State (sva-bhāva-daśā), which is worthy of inquiry (anusandheyā) — This is the sixfold nyāsa (iti ṣoḍhā nyāsaḥ bhavati).
There --in the sixfold nyāsa-- (tatra), since the Causes, whose forms are Brahmā, Viṣṇu, Rudra, Īśa, Sadāśiva and Śakti preside (kāraṇānām brahma-viṣṇu-rudra-īśa-sadāśiva-śakti-rūpāṇām... adhiṣṭhānāt) over the whole group of thirty-six tattva-s or categories (ṣaṭtriṁśa-ttattva-kalāpasya) —one by one (pratyekam)—, when nyāsa is performed in unity with venerable Bhairava (bhairava-bhaṭṭāraka-abheda-vṛtte nyāse) —who is beyond the ordinary principles (laukika-tattva-uttīrṇasya)—, the State of Bhairava (emerges) (bhairavī-bhāvaḥ) due to (Its) Fullness (pūrṇatvāt). On that account (tena), this (etad) (is) inapplicable (anavakāśam) --i.e. if one has attained the State of Bhairava, he does not need to do nyāsa, etc.; this is a valid objection, apparently--.
Such as they said (yad āhuḥ): "However (punar), when a state devoid of waves --fluctuations-- has been attained (a-taraṅga-rūḍhau labdhāyām), what is the point of manifesting principles, nyāsa, etc. (kim tattva-sṛṣṭi-nyāsa-ādinā iti)?".»
"Now (idānīm) eminent Abhinavagupta fully describes (abhinavagupta-pādaiḥ... nikhila-varṇanam kṛtam) the ritual (kriyāyāḥ). I will try (yatiṣye) to explain (vyākhyātum) all the dark portions (sarva-andhakāra-yukta-bhāgān) in the text (pāṭhe) to you (tvām). Aghora (aghoraḥ) (is) one of (anyatamaḥ) the five faces (pañca-ānanānām) of Śiva (śivasya). The other (anyāni) four faces (catur-ānanāni) (are): 'Īśāna (īśānaḥ), Tatpuruṣa (tatpuruṣaḥ), Vāmadeva (vāmadevaḥ) and (ca) Sadyojāta (sadyojātaḥ)'. Īśāna (īśānaḥ), Tatpuruṣa (tatpuruṣaḥ), Sadyojāta (sadyojātaḥ), Aghora (aghoraḥ) and (ca) Vāmadeva (vāmadevaḥ) are closely connected with the Powers of Consciousness, Bliss, Will, Knowledge and Action (cit-ānanda-icchā-jñāna-kriyā-śakti-sānvayāḥ), respectively (yathākramam). Moreover (kiñca), the faces of Śiva (śiva-ānanāni) are connected with various categories (tad-tad-tattva-saṅyuktāni). For example (yathā): Īśāna (īśānaḥ) (is) associated (saṁśliṣṭaḥ) with the Knower of the Field called Puruṣa (puruṣa-ākhya-kṣetra-jñena) and (ca) with the Powers of Perception and Action, Subtle Element and Gross Element known as powers of hearing and speech, Sound-as-such and Ether (śravaṇa-vāk-śabda-ākāśa-nāmaka-jñāna-karma-indriya-tanmātra-mahābhūtaiḥ); Tatpuruṣa (tatpuruṣaḥ) (is) associated (saṁśliṣṭaḥ) with the original source (of the material universe) called Prakṛti (prakṛti-ākhya-pradhānena) and (ca) with the Powers of Perception and Action, Subtle Element and Gross Element known as powers of touching and handling, Touch-as-such and Air (tvak-pāṇi-sparśa-vāyu-nāmaka-jñāna-karma-indriya-tanmātra-mahābhūtaiḥ); Aghora (aghoraḥ) (is) associated (saṁśliṣṭaḥ) with the great principle called Buddhi --i.e. intellect-- (buddhi-ākhya-mahat-tattvena) and (ca) with the Powers of Perception and Action, Subtle Element and Gross Element known as powers of seeing and locomotion, Color-as-such and Fire (cakṣus-pāda-rūpa-agni-nāmaka-jñāna-karma-indriya-tanmātra-mahābhūtaiḥ); Vāmadeva (vāmadevaḥ) (is) associated (saṁśliṣṭaḥ) with Ahaṅkāra --i.e. ego-- (ahaṅkāreṇa) and (ca) with the Powers of Perception and Action, Subtle Element and Gross Element known as powers of tasting and excreting, Taste-as-such and Water (jihvā-pāyu-rasa-vāri-nāmaka-jñāna-karma-indriya-tanmātra-mahābhūtaiḥ); and (ca) Sadyojāta (sadyojātaḥ) (is) associated (saṁśliṣṭaḥ) with Manas --i.e. mind-- (manasā) and (ca) with the Powers of Perception and Action, Subtle Element and Gross Element known as powers of smelling and sex/restfulness, Smell-as-such and Earth (ghrāṇa-upastha-gandha-pṛthivī-nāmaka-jñāna-karma-indriya-tanmātra-mahābhūtaiḥ). The ten directions (daśa-diśaḥ) (are) śakti-s or powers (śaktayaḥ) (namely): 'East (prācī), west (pratīcī), north (udīcī), south (dakṣiṇā), northeast (prāgudīcī), southwest (paścādavācī), southeast (prāgavācī), northwest (vāyavī), zenith (ūrdhvasvastikam) and (ca) nadir (adhaḥsvastikam... iti)'. The Light (prakāsaḥ) mentioned (uktaḥ) by illustrious Abhinavagupta (śrīmat-abhinavaguptena) (is) You Yourself (tvam eva) in the highest sense (paramārthatas), that is to say (arthāt), Parabhairava (para-bhairavaḥ), also called the Great Lord (mahā-īśvara-nāmakaḥ api); this (etad) truth (satyam) is to be clearly understood (boddhavyam eva). In the ritual (kriyāyām), you do not need a compass (tava dignirūpaṇayantreṇa prayojanam na asti) indeed (avaśyam). East (prācī) is in front of you (tvat-sammukhīnā) and (ca) west (pratīcī) is behind you (tvat-paścāt), north (udīcī) on your left (tava vāmatas) and (ca) south (dakṣiṇā) on your right (tava dakṣiṇatas). A direction (dik eva) (is) a śakti or power (śaktiḥ) and not (na tu) another tattva or category (tattva-antaram). As (yatas) in the ritual (kriyāyām) you (tvam) are in the center (madhya-sthaḥ), therefore (tatas) you rule/preside over everything (tava sarva-adhiṣṭhātṛtā eva vartate). You must abandon (tvayā heyā) the state of having a body --lit. corporality-- (dehatā) full of attachment (rakti-saṅkīrṇā) since the Self does not have a body (ātmanaḥ a-dehatvāt). After that (tatas), the first (ādyā) digit of Spanda (spanda-kalā) appears (dṛśyate). Nyāsa (nyāsaḥ) is to be performed (kartavyaḥ) on that form (tad-mūrteḥ upari). Afterward (tatas), there should be (bhavet) worship (pūjā) of the śakti-s or powers who are the seats of the Supreme Lord (parama-īśvara-āsana-bhūtānām śaktīnām), accompanied by the śakti or power of the ninefold Self of the Lord consisting of the categories (known as) Śiva, Sadāśiva, Īśvara, Sadvidyā, Māyā, Kāla, Niyati, Puruṣa and Prakṛti, etc. (śiva-sadāśiva-īśvara-sadvidyā-māyā-kāla-niyati-puruṣa-prakṛti-tattva-ātmaka-bhagavat-nava-ātma-ādi-śakti-sahitānām). The five states (of consciousness) (pañca-avasthāḥ) (are): 'Wakefulness (jāgrat), dreaming (svapnaḥ), deep sleep (suṣuptiḥ), the Fourth One (turyam) and (ca) the State beyond the Fourth One (turya-atītam). According to celebrated Abhinavagupta (śrīmat-abhinavagupta-anusāreṇa), Anuttarā (anuttarā) (is) the sixth (ṣaṣṭhī) State (of consciousness) (avasthā). The six (ṣaṭ) Causes (kāraṇāni) (are): 'Brahmā (brahmā), Viṣṇu (viṣṇuḥ) (and) Rudra (rudraḥ), (who are) the Creator (saṣṭā), the Preserver (bhartā) and (ca... ca... ca) the Destroyer (vināśakaḥ) of the universe (viśvasya), along with (saha) Īśa (īśena) who resides in the Īśvara category (īśvara-tattva-sthena), Sadāśiva (sadāśivena) who resides in the third category (tṛtīya-tattva-sthena) and (ca... ca... ca) Śakti (śaktyā) who is the Power of the Great Lord (mahā-īśvara-bala-rūpayā... iti)'. Through this sixfold nyāsa (ṣaḍvidha-nyāsāt asmāt), the State of Bhairava (bhairavī-bhāvaḥ) arises (utpadyate eva). After attaining (labdhvā) the State of Bhairava (bhairavī-bhāvam), the practices of nyāsa, etc. (nyāsa-ādi-abhyāsāḥ) become (bhaveyuḥ) unnecessary (niṣprayojanāḥ). This (etad) truth (satyam) was also mentioned (uktam api) by the sages (munibhiḥ) of yore (prākkāle... iti)"||463||
Fourth portion
तावद्धि तदतरङ्गं भैरववपुर्यत् स्वात्मन्यवभासितसृष्टिसंहारवैचित्र्यकोटि। एवमन्योन्यमेलकयोगेन परमेश्वरीभूतं प्राणदेहबुद्ध्यादि भावयित्वा बहिरन्तः पुष्पधूपतर्पणाद्यैर्यथासम्भवं पूजयेत्। तत्र शरीरे प्राणे धियि च तदनुसारेण शूलाब्जन्यासं कुर्यात्तद्यथा - आधारशक्तिमूले मूलं कन्द आमूलसारकं लम्बिकान्ते कलातत्त्वान्तो दण्डो मायात्मको ग्रन्थिश्चतुष्किकात्मा शुद्धविद्यापद्मं तत्रैव सदाशिवभट्टारकः स एव महाप्रेतः - प्रकर्षेण लीनत्वाद्बोधात्प्राधान्येन वेद्यात्मकदेहक्षयान्नादामर्शात्मकत्वाच्चेति। तन्नाभ्युत्थितं तन्मूर्धरन्ध्रत्रयनिर्गतं नादान्तर्वर्तिशक्तिव्यापिनीसमनारूपमरत्रयं द्विषट्कान्तं तदुपरि शुद्धपद्मत्रयमौन्मनसमेतस्मिन्विश्वमये भेद आसनीकृतेऽधिष्ठातृतया व्यापकभावेनाधेयभूतां यथाभिमतां देवतां कल्पयित्वा यत्तत्रैव समस्वभावनिर्भरात्मनि विश्वभावार्पणं तदेव पूजनं यदेव तन्मयीभवनं तद् ध्यानं यत् तथाविधान्तःपरामर्शसद्भावनादान्दोलनं स जपो यत् तथाविधपरामर्शक्रमप्रबुद्धमहातेजसा तथाबलादेव विश्वात्मीकरणं स होमस्तदेवं कृत्वा परिवारं तत एव वह्निराशेर्विस्फुलिङ्गवद्ध्यात्वा तथैव पूजयेत्।
द्वादशान्तमिदं प्राग्रं त्रिशूलं मूलतः स्मरन्।
देवीचक्राग्रगं त्यक्तक्रमः खेचरतां व्रजेत्॥
मूलाधाराद्द्विषट्कान्तव्योमाग्रापूरणात्मिका।
खेचरीयं खसञ्चारस्थितिभ्यां खामृताशनात्॥
एवमन्तर्यागमात्रादेव वस्तुतः कृतकृत्यता। सत्यतस्तदाविष्टस्य तथापि बहिरपि कार्यो यागोऽवच्छेदहानय एव योऽपि तथा समावेशभाग्न भवति तस्य मुख्यो बहिर्यागस्तदभ्यासात्समावेशलाभः - यतस्तस्यापि तु पशुतातिरोधानायान्तर्यागः - तदरूढावपि तत्सङ्कल्पबलस्य शुद्धिप्रदत्वात्। अथ यदा दीक्षां चिकीर्षेत्तदाधिवासनार्थं भूमिपरिग्रहं गणेशार्चनं कुम्भकलशयोः पूजां स्थण्डिलार्चनं हवनं च कुर्यात्। नित्यनैमित्तिकयोस्तु स्थण्डिलाद्यर्चनहवन एव। तत्राधिवासनं शिष्यस्य संस्कृतयोग्यताधानमम्ब्लीकरणमिव दन्तानां देवस्य कर्तव्योन्मुखत्वग्राहणं गुरोस्तद्ग्रहणम्। उपकरणद्रव्याणां यागगृहान्तर्वर्तितया परमेशतेजोबृंहणेन पूजोपकरणयोग्यतार्पणमिति। तत्र सर्वोपकरणपूर्णं यागगृहं विधाय भगवतीं मालिनीं मातृकां वा स्मृत्वा तद्वर्णतेजःपुञ्जभरितं गृहीतं भावयन्पुष्पाञ्जलिं क्षिपेत्। तत उक्तास्त्रजप्तानि यथासम्भवं सिद्धार्थधान्याक्षतलाजादीनि तेजोरूपाणि विकीर्य ऐशान्यां दिशि क्रमेण सङ्घट्टयेदिति भूपरिग्रहः। ततः शुद्धविद्यान्तमासनं दत्त्वा गणपतेः पूजा ततः कुम्भमानन्दद्रव्यपूरितमलङ्कृतं पूजयेत्ततो याज्यमनु पूगं न्यस्य तत्र मुख्यं मन्त्रं सर्वाधिष्ठातृतया विधिपूर्वकत्वेन स्मरन् अष्टोत्तरशतमन्त्रितं तेन तं कुम्भं कुर्यात्। द्वितीयकलशे विघ्नशमनायास्त्रं यजेत्। ततः स्वस्वदिक्षु लोकपालान्सास्त्रान्पूजयेत्। ततः शिष्यस्य प्राक् दीक्षितस्य हस्तेऽस्त्रकलशं दद्यात्। स्वयं च गुरुः कुम्भमाददीत। ततः शिष्यं गृहपर्यन्तेषु विघ्नशमनाय धारां पातयन्तं सकुम्भोऽनुगच्छेदिमं मन्त्रं पठन्-
भो भोः शक्र त्वया स्वस्यां दिशि विघ्नप्रशान्तये।
सावधानेन कर्मान्तं भवितव्यं शिवाज्ञया॥
त्र्यक्षरे नाम्नि - भो इत्येकमेव। तत ऐशान्यां दिशि कुम्भं स्थापयेत्। विकिरोपरि अस्त्रकलशम्। तत उभयपूजनम्। ततः स्थण्डिलमध्ये परमेशपूजनम्। ततोऽग्निकुण्डं परमेश्वरशक्तिरूपतया भावयित्वा तत्राग्निं प्रज्वाल्य हृदयान्तर्बोधाग्निना सहैकीकृत्य मन्त्रपरामर्शसाहित्येन ज्वलन्तं शिवाग्निं भावयित्वा तत्र न्यस्याभ्यर्च्य मन्त्रान्तर्पयेदाज्येन तिलैश्चेति।
श्रीतन्त्रालोके पञ्चदशाह्निकेऽभिनवगुप्तपादैर्विस्तारेण शूलाब्जन्यासो वर्णितः
एवं देहं पूजयित्वा प्राणधीशून्यविग्रहान्॥२९५॥
अन्योन्यतन्मयीभूतान्पूजयेच्छिवतादृशे।
तत्र प्राणाश्रये न्यासे बुद्ध्या विरचिते सति॥२९६॥
शून्याधिष्ठानतः सर्वमेकयत्नेन पूज्यते।
न्यस्येदाधारशक्तिं तु नाभ्यधश्चतुरङ्गुलाम्॥२९७॥
धरां सुरोदं तेजश्च मेयपारप्रतिष्ठितेः।
पोतरूपं मरुत्कन्दस्वभावं विश्वसूत्रणात्॥२९८॥
प्रत्येकमङ्गुलं न्यस्येच्चतुष्कं व्योमगर्भकम्।
ईषत्समन्तादमलमिदमामलसारकम्॥२९९॥
ततो दण्डमनन्ताख्यं कल्पयेल्लम्बिकावधि।
तन्मात्रादिकलान्तं तदूर्ध्वे ग्रन्थिर्निशात्मकः॥३००॥
तत्र मायामये ग्रन्थौ धर्माधर्माद्यमष्टकम्।
वह्निप्रागादि माया हि तत्सूतिर्विभवस्तु धीः॥३०१॥
मायाग्रन्थेरूर्ध्वभूमौ त्रिशूलाधश्चतुष्किकाम्।
शुद्धविद्यात्मिकां ध्यायेच्छदनद्वयसंयुताम्॥३०२॥
तच्च तत्त्वं स्थितं भाव्यं लम्बिकाब्रह्मरन्ध्रयोः।
प्रकाशयोगो ह्यत्रैवं दृक्श्रोत्ररसनादिकः॥३०३॥
दक्षान्यावर्ततो न्यस्येच्छक्तीनां नवकद्वयम्।
विद्यापद्मेऽत्र तच्चोक्तमपि प्राग्दर्श्यते पुनः॥३०४॥
वामा ज्येष्ठा रौद्री काली कलबलविकरिके बलमथनी।
भूतदमनी च मनोन्मनिका शान्ता शक्रचापरुचिरत्र स्यात्॥३०५॥
विभ्वी ज्ञप्तिकृतीच्छा वागीशी ज्वालिनी तथा वामा।
ज्येष्ठा रौद्रीत्येताः प्राग्दलतः कालदहनवत्सर्वाः॥३०६॥
दलकेसरमध्येषु सूर्येन्दुदहनत्रयम्।
निजाधिपैर्ब्रह्मविष्णुहरैश्चाधिष्ठितं स्मरेत्॥३०७॥
मायोत्तीर्णं हि यद्रूपं ब्रह्मादीनां पुरोदितम्।
आसनं त्वेतदेव स्यान्नतु मायाञ्जनाञ्जितम्॥३०८॥
रुद्रोर्ध्वे चेश्वरं देवं तदूर्ध्वे च सदाशिवम्।
न्यस्येत्स च महाप्रेत इति शास्त्रेषु भण्यते॥३०९॥
समस्ततत्त्वव्याप्तृत्वान्महाप्रेतः प्रबोधतः।
प्रकर्षगमनाच्चैष लीनो यन्नाधरं व्रजेत्॥३१०॥
विद्याविद्येशिनः सर्वे ह्युत्तरोत्तरतां गताः।
सदाशिवीभूय ततः परं शिवमुपाश्रिताः॥३११॥
अतः सदाशिवो नित्यमूर्ध्वदृग्भास्वरात्मकः।
कृशो मेयत्वदौर्बल्यात्प्रेतोऽट्टहसनादितः॥३१२॥
इति। श्रीमदभिनवगुप्तेन वर्णनं सुस्पष्टम्। तन्त्रसारे महामाहेश्वरेणोक्तमेतद्व्याख्यास्यामि - नादान्तर्वर्तिशक्तिव्यापिनीसमनारूपमरत्रयमिति - शक्तिरोम्ँआख्यप्रणवजपे नवमी भूमिका या त्वच्यनुभूता। व्यापिका वा व्यापिनी वा तत्प्रणवजपे दशमी भूमिका या शिखामूलेऽनुभूता। समना तत्प्रणवजप एकादशी भूमिका या शिखामध्यांशेऽनुभूता। तदुपरि शुद्धपद्मत्रयमौन्मनसमिति - उन्मना तत्प्रणवजपेऽमात्रा द्वादशी भूमिका या शिखाग्रेऽनुभूता। द्वादशान्तमिदम् प्राग्रं त्रिशूलं मूलतः स्मरन्देवीचक्राग्रगमिति - द्वादशान्तोऽत्र परद्वादशान्तो महाव्योमनामकोऽपि। त्यक्तक्रमः खेचरतां व्रजेदिति - खेचरीह शिवावस्था न तु विशेषमुद्रा हठयोगशास्त्रनिरूपिता। शिवावस्था त्यक्तक्रमरूपस्य कस्यापि। किमिति शिवस्याक्रमत्वादेव। खमत्र चिदाकाशः। एवं खेचरीयं मूलाधाराद्ब्रह्मरन्ध्रद्विषट्कान्तमहाव्योमाग्रापूरणात्मिका। पशुता पारिमित्यपूर्णं नरत्वमेव। अधिवासनं प्राथमिकसंस्कारः। हवनमग्निना हविर्दानम्। मम मते दन्तानामम्ब्लीकरणं दन्तानामम्लीकरणमिति बोद्धव्यम्। फडित्यस्त्रमन्त्रः। आनन्दद्रव्यं मद्यमिति बोद्धव्यम्। बलवानिति शक्रस्यार्थः। शक्र इन्द्रबहुनामान्यतमः। त्र्यक्षरे नाम्नीति कथनेनान्यदिग्देवतानामानि सूचितानि तथाहि वरुणः कुबेर ईशान इत्यादयः।
भो -दिग्देवतानाम- त्वया स्वस्यां दिशि विघ्नप्रशान्तये।
सावधानेन कर्मान्तं भवितव्यं शिवाज्ञया॥
इति। तद्यथामन्त्रणे वरुण कुबेर ईशानेत्यादिभिर्नामभीः श्लोकमिमं वदेत्। तत्र भो इत्येकमेव न तु भो भो इत्याद्यश्लोक इव। किमिति यतो वरुण कुबेर ईशानेत्यादीनि नामानि त्र्यक्षराणि शक्रेति तु द्व्यक्षरम्। सङ्क्षेपतश्छन्दोऽपेक्षितानि पूरितव्यानीत्यर्थः। हृदयं त्रिकशासने चैतन्यं न त्वनाहतचक्रं वा स्थूलहृदपि वा। शेषं सुस्पष्टमिति॥४६४॥
Tāvaddhi tadataraṅgaṁ bhairavavapuryat svātmanyavabhāsitasṛṣṭisaṁhāravaicitryakoṭi| Evamanyonyamelakayogena parameśvarībhūtaṁ prāṇadehabuddhyādi bhāvayitvā bahirantaḥ puṣpadhūpatarpaṇādyairyathāsambhavaṁ pūjayet| Tatra śarīre prāṇe dhiyi ca tadanusāreṇa śūlābjanyāsaṁ kuryāttadyathā - Ādhāraśaktimūle mūlaṁ kanda āmūlasārakaṁ lambikānte kalātattvānto daṇḍo māyātmako granthiścatuṣkikātmā śuddhavidyāpadmaṁ tatraiva sadāśivabhaṭṭārakaḥ sa eva mahāpretaḥ - Prakarṣeṇa līnatvādbodhātprādhānyena vedyātmakadehakṣayānnādāmarśātmakatvācceti| Tannābhyutthitaṁ tanmūrdharandhratrayanirgataṁ nādāntarvartiśaktivyāpinīsamanārūpamaratrayaṁ dviṣaṭkāntaṁ tadupari śuddhapadmatrayamaunmanasametasminviśvamaye bheda āsanīkṛte'dhiṣṭhātṛtayā vyāpakabhāvenādheyabhūtāṁ yathābhimatāṁ devatāṁ kalpayitvā yattatraiva samasvabhāvanirbharātmani viśvabhāvārpaṇaṁ tadeva pūjanaṁ yadeva tanmayībhavanaṁ tad dhyānaṁ yat tathāvidhāntaḥparāmarśasadbhāvanādāndolanaṁ sa japo yat tathāvidhaparāmarśakramaprabuddhamahātejasā tathābalādeva viśvātmīkaraṇaṁ sa homastadevaṁ kṛtvā parivāraṁ tata eva vahnirāśervisphuliṅgavaddhyātvā tathaiva pūjayet|
Dvādaśāntamidaṁ prāgraṁ triśūlaṁ mūlataḥ smaran|
Devīcakrāgragaṁ tyaktakramaḥ khecaratāṁ vrajet||
Mūlādhārāddviṣaṭkāntavyomāgrāpūraṇātmikā|
Khecarīyaṁ khasañcārasthitibhyāṁ khāmṛtāśanāt||
Evamantaryāgamātrādeva vastutaḥ kṛtakṛtyatā| Satyatastadāviṣṭasya tathāpi bahirapi kāryo yāgo'vacchedahānaya eva yo'pi tathā samāveśabhāgna bhavati tasya mukhyo bahiryāgastadabhyāsātsamāveśalābhaḥ - Yatastasyāpi tu paśutātirodhānāyāntaryāgaḥ - Tadarūḍhāvapi tatsaṅkalpabalasya śuddhipradatvāt| Atha yadā dīkṣāṁ cikīrṣettadādhivāsanārthaṁ bhūmiparigrahaṁ gaṇeśārcanaṁ kumbhakalaśayoḥ pūjāṁ sthaṇḍilārcanaṁ havanaṁ ca kuryāt| Nityanaimittikayostu sthaṇḍilādyarcanahavana eva| Tatrādhivāsanaṁ śiṣyasya saṁskṛtayogyatādhānamamblīkaraṇamiva dantānāṁ devasya kartavyonmukhatvagrāhaṇaṁ gurostadgrahaṇam| Upakaraṇadravyāṇāṁ yāgagṛhāntarvartitayā parameśatejobṛṁhaṇena pūjopakaraṇayogyatārpaṇamiti| Tatra sarvopakaraṇapūrṇaṁ yāgagṛhaṁ vidhāya bhagavatīṁ mālinīṁ mātṛkāṁ vā smṛtvā tadvarṇatejaḥpuñjabharitaṁ gṛhītaṁ bhāvayanpuṣpāñjaliṁ kṣipet| Tata uktāstrajaptāni yathāsambhavaṁ siddhārthadhānyākṣatalājādīni tejorūpāṇi vikīrya aiśānyāṁ diśi krameṇa saṅghaṭṭayediti bhūparigrahaḥ| Tataḥ śuddhavidyāntamāsanaṁ dattvā gaṇapateḥ pūjā tataḥ kumbhamānandadravyapūritamalaṅkṛtaṁ pūjayettato yājyamanu pūgaṁ nyasya tatra mukhyaṁ mantraṁ sarvādhiṣṭhātṛtayā vidhipūrvakatvena smaran aṣṭottaraśatamantritaṁ tena taṁ kumbhaṁ kuryāt| Dvitīyakalaśe vighnaśamanāyāstraṁ yajet| Tataḥ svasvadikṣu lokapālānsāstrānpūjayet| Tataḥ śiṣyasya prāk dīkṣitasya haste'strakalaśaṁ dadyāt| Svayaṁ ca guruḥ kumbhamādadīta| Tataḥ śiṣyaṁ gṛhaparyanteṣu vighnaśamanāya dhārāṁ pātayantaṁ sakumbho'nugacchedimaṁ mantraṁ paṭhan-
Bho bhoḥ śakra tvayā svasyāṁ diśi vighnapraśāntaye|
Sāvadhānena karmāntaṁ bhavitavyaṁ śivājñayā||
Tryakṣare nāmni - Bho ityekameva| Tata aiśānyāṁ diśi kumbhaṁ sthāpayet| Vikiropari astrakalaśam| Tata ubhayapūjanam| Tataḥ sthaṇḍilamadhye parameśapūjanam| Tato'gnikuṇḍaṁ parameśvaraśaktirūpatayā bhāvayitvā tatrāgniṁ prajvālya hṛdayāntarbodhāgninā sahaikīkṛtya mantraparāmarśasāhityena jvalantaṁ śivāgniṁ bhāvayitvā tatra nyasyābhyarcya mantrāntarpayedājyena tilaiśceti|
Śrītantrāloke pañcadaśāhnike'bhinavaguptapādairvistāreṇa śūlābjanyāso varṇitaḥ
Evaṁ dehaṁ pūjayitvā prāṇadhīśūnyavigrahān||295||
Anyonyatanmayībhūtānpūjayecchivatādṛśe|
Tatra prāṇāśraye nyāse buddhyā viracite sati||296||
Śūnyādhiṣṭhānataḥ sarvamekayatnena pūjyate|
Nyasyedādhāraśaktiṁ tu nābhyadhaścaturaṅgulām||297||
Dharāṁ surodaṁ tejaśca meyapārapratiṣṭhiteḥ|
Potarūpaṁ marutkandasvabhāvaṁ viśvasūtraṇāt||298||
Pratyekamaṅgulaṁ nyasyeccatuṣkaṁ vyomagarbhakam|
Īṣatsamantādamalamidamāmalasārakam||299||
Tato daṇḍamanantākhyaṁ kalpayellambikāvadhi|
Tanmātrādikalāntaṁ tadūrdhve granthirniśātmakaḥ||300||
Tatra māyāmaye granthau dharmādharmādyamaṣṭakam|
Vahniprāgādi māyā hi tatsūtirvibhavastu dhīḥ||301||
Māyāgrantherūrdhvabhūmau triśūlādhaścatuṣkikām|
Śuddhavidyātmikāṁ dhyāyecchadanadvayasaṁyutām||302||
Tacca tattvaṁ sthitaṁ bhāvyaṁ lambikābrahmarandhrayoḥ|
Prakāśayogo hyatraivaṁ dṛkśrotrarasanādikaḥ||303||
Dakṣānyāvartato nyasyecchaktīnāṁ navakadvayam|
Vidyāpadme'tra taccoktamapi prāgdarśyate punaḥ||304||
Vāmā jyeṣṭhā raudrī kālī kalabalavikarike balamathanī|
Bhūtadamanī ca manonmanikā śāntā śakracāparuciratra syāt||305||
Vibhvī jñaptikṛtīcchā vāgīśī jvālinī tathā vāmā|
Jyeṣṭhā raudrītyetāḥ prāgdalataḥ kāladahanavatsarvāḥ||306||
Dalakesaramadhyeṣu sūryendudahanatrayam|
Nijādhipairbrahmaviṣṇuharaiścādhiṣṭhitaṁ smaret||307||
Māyottīrṇaṁ hi yadrūpaṁ brahmādīnāṁ puroditam|
Āsanaṁ tvetadeva syānnatu māyāñjanāñjitam||308||
Rudrordhve ceśvaraṁ devaṁ tadūrdhve ca sadāśivam|
Nyasyetsa ca mahāpreta iti śāstreṣu bhaṇyate||309||
Samastatattvavyāptṛtvānmahāpretaḥ prabodhataḥ|
Prakarṣagamanāccaiṣa līno yannādharaṁ vrajet||310||
Vidyāvidyeśinaḥ sarve hyuttarottaratāṁ gatāḥ|
Sadāśivībhūya tataḥ paraṁ śivamupāśritāḥ||311||
Ataḥ sadāśivo nityamūrdhvadṛgbhāsvarātmakaḥ|
Kṛśo meyatvadaurbalyātpreto'ṭṭahasanāditaḥ||312||
iti| Śrīmadabhinavaguptena varṇanaṁ suspaṣṭam| Tantrasāre mahāmāheśvareṇoktametadvyākhyāsyāmi - Nādāntarvartiśaktivyāpinīsamanārūpamaratrayamiti - Śaktirom̐ākhyapraṇavajape navamī bhūmikā yā tvacyanubhūtā| Vyāpikā vā vyāpinī vā tatpraṇavajape daśamī bhūmikā yā śikhāmūle'nubhūtā| Samanā tatpraṇavajapa ekādaśī bhūmikā yā śikhāmadhyāṁśe'nubhūtā| Tadupari śuddhapadmatrayamaunmanasamiti - Unmanā tatpraṇavajape'mātrā dvādaśī bhūmikā yā śikhāgre'nubhūtā| Dvādaśāntamidam prāgraṁ triśūlaṁ mūlataḥ smarandevīcakrāgragamiti - Dvādaśānto'tra paradvādaśānto mahāvyomanāmako'pi| Tyaktakramaḥ khecaratāṁ vrajediti - Khecarīha śivāvasthā na tu viśeṣamudrā haṭhayogaśāstranirūpitā| Śivāvasthā tyaktakramarūpasya kasyāpi| Kimiti śivasyākramatvādeva| Khamatra cidākāśaḥ| Evaṁ khecarīyaṁ mūlādhārādbrahmarandhradviṣaṭkāntamahāvyomāgrāpūraṇātmikā| Paśutā pārimityapūrṇaṁ naratvameva| Adhivāsanaṁ prāthamikasaṁskāraḥ| Havanamagninā havirdānam| Mama mate dantānāmamblīkaraṇaṁ dantānāmamlīkaraṇamiti boddhavyam| Phaḍityastramantraḥ| Ānandadravyaṁ madyamiti boddhavyam| Balavāniti śakrasyārthaḥ| Śakra indrabahunāmānyatamaḥ| Tryakṣare nāmnīti kathanenānyadigdevatānāmāni sūcitāni tathāhi varuṇaḥ kubera īśāna ityādayaḥ|
Bho -digdevatānāma- tvayā svasyāṁ diśi vighnapraśāntaye|
Sāvadhānena karmāntaṁ bhavitavyaṁ śivājñayā||
iti| Tadyathāmantraṇe varuṇa kubera īśānetyādibhirnāmabhīḥ ślokamimaṁ vadet| Tatra bho ityekameva na tu bho bho ityādyaśloka iva| Kimiti yato varuṇa kubera īśānetyādīni nāmāni tryakṣarāṇi śakreti tu dvyakṣaram| Saṅkṣepataśchando'pekṣitāni pūritavyānītyarthaḥ| Hṛdayaṁ trikaśāsane caitanyaṁ na tvanāhatacakraṁ vā sthūlahṛdapi vā| Śeṣaṁ suspaṣṭamiti||464||
«(This is the answer:) That (tad) form of Bhairava (bhairava-vapus) is indeed devoid of waves --i.e. fluctuations-- (tāvat hi... ataraṅgam) which (yad) has millions --lit. ten millions-- of varieties of manifestation and dissolution present (avabhāsita-sṛṣṭi-saṁhāra-vaicitrya-koṭi) in itself (sva-ātmani).
Thus (evam), after contemplating (bhāvayitvā) that the vital energy, the body, the intellect, etc. (prāṇa-deha-buddhi-ādi) have become the Supreme Lord (parama-īśvarī-bhūtam) by means of the mutual union (anyonya-melaka-yogena), he should worship (pūjayet) externally (bahis) (and) internally (antar) with flowers, incense, offerings of water and food, etc. (puṣpa-dhūpa-tarpaṇa-ādyaiḥ), according to (his) possibilities (yathāsambhavam).
Accordingly (tad-anusāreṇa), he should make (kuryāt) the nyāsa of the trident and the lotus (śūla-abja-nyāsam) there (tatra), viz. on the body (śarīre), on the vital energy (prāṇe) and (ca) on the intellect (dhiyi). In such a manner as follows (tad-yathā): The root (mūlam) on the root of the Ādhāraśakti --i.e. the Mūlādhāracakra located at four fingers below the navel-- (ādhāra-śakti-mūle). The āmūlasāraka (āmūla-sārakam) on Kanda (kande) up to lambikā --a special point located on the roof of the palate-- (lambikā-ante). The shaft (daṇḍaḥ) ends in the category Kalā (kalā-tattva-antaḥ). The knot (granthiḥ) consists of Māyā (māyā-ātmakaḥ). The lotus of the Pure Knowledge --i.e. Śuddhavidyā-- (śuddha-vidyā-padmam) (is) a tetrad (catuṣkikā-ātmā). Right there (tatra eva) (lies) venerable Sadāśiva (sadāśiva-bhaṭṭārakaḥ); he (saḥ eva) (is) a great spirit --"preta" is the spirit of a dead person-- (mahā-pretaḥ) — (Why?) "Because he is predominantly dissolved (prakarṣeṇa līnatvāt), because he is mainly (pure) Consciousness (bodhāt prādhānyena), because (in him) there is the cessation of a body constituted by objects (vedya-ātmaka-deha-kṣayāt), and (ca) because he is aware of Nāda (nāda-āmarśa-ātmakatvāt... iti)".
Arising from his navel (tad-nābhi-utthitam) (and) coming out of the three openings in his head (tad-mūrdha-randhra-traya-nirgatam) (are) the three prongs (called) Śakti, Vyāpinī and Samanā, which dwell in Nāda (nāda-antarvarti-śakti-vyāpinī-samanā-rūpam ara-trayam) (and extend) up to twelve (finger-widths) (dviṣaṭka-antam). Above that (tad-upari), (there are) the three pure lotus (śuddha-padma-trayam) of Unmanā (aunmanasam). After imagining that (kalpayitvā) the chosen deity (yathābhimatām devatām), endowed with an all-pervasing state of ruling/presiding (over everything) (adhiṣṭhātṛtayā vyāpaka-bhāvena), is deposited (ādheya-bhūtām) in this universal diversity acting like a seat (etasmin viśva-maye bhede āsanī-kṛte), that (tad) alone (eva) (is) worship (pūjanam) which (yad) (has to do with) an act of offering all the positive entities --i.e. the entities that exist-- (viśva-bhāva-arpaṇam) to That which is full of the homogenous essential nature (tatra eva sama-svabhāva-nirbhara-ātmani). That (tad) (is) meditation (dhyānam) which (yad eva) (has to do with) the generation of absorption or identification with That (tad-mayī-bhavanam). Japa (saḥ japaḥ) (is) that which (yad) (consists of) an investigation into Nāda, which is the real being of such an internal reflection/remembrance (tathāvidha-antar-parāmarśa-sadbhāva-nāda-āndolanam). Homa (saḥ homaḥ) (is) that which (yad) (has to do with) an act of making the universe one with the Self (viśva-ātmī-karaṇam), by force (tathā-balāt eva), through the great fire that has been awakened by the method of such a reflection/remembrance (tathāvidha-parāmarśa-krama-prabuddha-mahā-tejasā). Having performed (kṛtvā) that (tad) in that way (evam), (and) having consequently meditated (tatas eva... dhyātvā) on the retinue (of deities) (parivāram) as if they were sparks (visphuliṅga-vat) (emerging) from the mass of fire (vahni-rāśeḥ), he should worship (them) (pūjayet) like that --in the aforesaid manner-- (tathā eva).
"Remembering (smaran) this (idam) main (prāgram) trident (triśūlam) which (extends) from the root (mūlataḥ) (up to) dvādaśānta (dvādaśa-antam) (and) which is on top of the group of goddesses (devī-cakra-agra-gam), he who has abandoned krama --krama can mean succession or method-- (tyakta-kramaḥ) attains (vrajet) the state of Khecara or Khecarī --i.e. the state of moving in Kha or Space of Consciousness-- (khe-caratām)".
"This (iyam) Khecarī (khe-carī), by consuming the Nectar of Kha --the Space of Consciousness-- (kha-amṛta-aśanāt) through an abiding and moving in Kha (kha-sañcāra-sthitibhyām), fills up, from Mūlādhāra, up to the top of the ether at twelve finger-widths (from Brahmarandhra) (mūlādhārāt dviṣaṭka-anta-vyoma-agra-āpūraṇa-ātmikā)".
Thus (evam), (there is) really (vastutas) full accomplishment (kṛta-kṛtyatā) through only the internal sacrifice --or worship-- (antar-yāga-mātrāt eva).
Truly (satyatas), (that full acomplishment happens) in the case of someone who is absorbed in That --i.e. in the Lord-- (tad-āviṣṭasya); (but) even so (tathā api), the external (bahis api) sacrifice (yāgaḥ) is to be performed (kāryaḥ) only to destroy limitations (avaccheda-hānaya eva). Even (api) he who (yaḥ) is not so (tathā... na bhavati) one possessing absorption (samāveśa-bhāk), the external sacrifice (bahis-yāgaḥ) (is) the main (method) (mukhyaḥ) for him (tasya). The attainment of absorption (samāveśa-lābhaḥ) (occurs) through the practice of that --viz. "of the absorption itself", but Abhinavagupta is not clear about it anyway-- (tad-abhyāsāt). (Why to do all that?) Because (yatas), even (api tu) in his case (tasya), the internal sacrifice (antar-yāgaḥ) (is) for causing his state of paśu --lit. beast, i.e. a person full of limitations-- to disappear (paśutā-tirodhānāya) — (And) even (api) if it --viz. such an internal sacrifice-- is not fully established (tad-arūḍhau), because the force of thinking about it --i.e. about the internal sacrifice-- is giver of purity (tad-saṅkalpa-balasya śuddhi-pradatvāt).
Now (atha), when (yadā) (a Guru) wants to perform (cikīrṣet) initiation (dīkṣām), then (tadā), for the "adhivāsana" --lit. preliminary consecration-- (adhivāsana-artham), he should do (these things) (kuryāt): The acquisition and enclosing of the place (for the ceremony) (bhūmi-parigraham), the worship of Gaṇeśa (gaṇeśa-arcanam), the worship (pūjām) of the small pot and the big pot (kumbha-kalaśayoḥ), the worship of the altar (sthaṇḍila-arcanam) and (ca) a havana or the act of offering an oblation with fire (havanam).
However (tu), with respect to the necessary rituals and the occasional rituals (nitya-naimittikayoḥ), (there must be) worship of the altar, etc. and havana (sthaṇḍila-ādi-arcana-havane eva).
There (tatra), the consecration (adhivāsanam), in the case of the disciple (śiṣyasya), (includes) the act of placing (in him) the fitness to be purified/consecrated (saṁskṛta-yogyatā-ādhānam) —like (iva) making the teeth sour --the word "amblīkaraṇam" just does not exist in Sanskrit, I translated it as "amlīkaraṇam" (from "amla" - sour), if this makes sense in English in this context-- (amblī-karaṇam... dantānām)—. In the case of God --i.e. Lord Śiva-- (devasya), (this consecration includes) the act of making (him) accept an orientation/inclination to (his) duties (kartavya-unmukhatva-grāhaṇam). (Finally,) in the case of the Guru (guroḥ), his acceptance --i.e. the acceptance of the disciple on the part of the Guru-- (tad-grahaṇam).
(There must be) an offering of the fitness of the (materials and) instruments for the worship (pūja-upakaraṇa-yogyatā-arpaṇam iti) through the nourishing splendor of the Supreme Lord (parama-īśa-tejas-bṛṁhaṇena) by keeping (such) materials and instruments inside the sacrificial house (upakaraṇa-dravyāṇāṁ yāga-gṛha-antar-vartitayā).
There (tatra), after filling the sacrificial house with all the instruments (sarva-upakaraṇa-pūrṇam yāga-gṛham vidhāya), while remembering the goddess Mālinī (bhagavatīm mālinīm) or (vā) (the goddess) Mātṛkā (mātṛkām), he should cast (kṣipet) flowers kept in the hollow of his hands (puṣpa-añjalim) by imagining/thinking of/considering (bhāvayan) what he is perceiving (gṛhītam) to be full of the mass of light of those letters (tad-varṇa-tejas-puñja-bharitam).
After that (tatas), having scattered (vikīrya) —like forms made of fire (tejas-rūpāṇi )— white mustard, coriander, grains of any kind, fried rice, etc. (siddhārtha-dhānyā-akṣata-lāja-ādīni) which have been, as much as possible, whispered over with the aforeasaid weapon (mantra) --i.e. with the mantra Phaṭ-- (ukta-astra-japtāni yathāsambhavam), he should gradually collect (them) (krameṇa saṅghaṭṭayet) in the northeast direction (aiśānyām diśi). This is the acquisition and enclosing of the place (for the ceremony) (iti bhū-parigrahaḥ).
Afterward (tatas), after giving (dattvā) a seat (āsanam) ending in Śuddhavidyā --i.e. Sadvidyā, the fifth category-- (śuddha-vidyā-antam), (there must be) the worship (pūjā) of Gaṇapati --viz. Gaṇeśa-- (gaṇa-pateḥ). Thereupon (tatas), he should worship (pūjayet) the decorated (alaṅkṛtam) small pot (kumbham) full of wine --lit. full of the substance of bliss-- (ānanda-dravya-pūritam). Then (tatas), after putting (nyasya) a betel nut (pūgam) near (anu) the deity to be worshiped (yājyam), remembering (smaran) there (tatra), in accordance with the rules (vidhi-pūrvakatvena), the main (mukhyam) Mantra (mantram) as presiding over all (sarva-adhiṣṭhātṛtayā), he should cause (kuryāt) that small vessel (tam kumbham) to be charged --i.e. consecrated-- 108 (times) (aṣṭa-uttara-śata-mantritam) with it --viz. with the main Mantra-- (tena).
For the cessation of obstacles (vighna-śamanāya), he should worship (yajet) the weapon (mantra) --i.e. Phaṭ-- (astram) in the second pot --viz. in the big pot-- (dvitīya-kalaśe).
After that (tatas), he should worship (pūjayet) the protectors of the world --i.e. the regents of the different quarters-- (loka-pālān) as furnished with weapons (sa-astrān) in each of their quarters or cardinal points (sva-sva-dikṣu).
Afterward (tatas), he should hand (haste... dadyāt) the big pot (which has been charged) with the weapon (mantra) --with Phaṭ-- (astra-kalaśam) over to the disciple who was previously initiated (śiṣyasya prāk dīkṣitasya).
And (ca) the Guru (guruḥ) himself (svayam) should take (ādadīta) the small pot (kumbham).
Then (tatas), (the Guru) with the small pot (sa-kumbhaḥ), reciting (paṭhan) this (idam) Mantra (mantram), should follow (anugacchet) the disciple (śiṣyam) who pours (pātayantam) a stream (of water from the big pot) (dhārām) up to the end of the (sacrificial) house (gṛha-paryanteṣu) in order to remove obstacles (vighna-śamanāya):
"Oh, oh (bhos bhos) Śakra --i.e. an epithet of Indra-- (śakra), by Śiva's command (śiva-ajñayā), in order to stop obstacles (vighna-praśāntaye) in your own direction --in the cardinal point he is ruling, i.e. the east-- (svasyām diśi), you must stay alert (tvayā... sa-avadhānena... bhavitavyam) until the end of the ritual (karma-antam)".
Regarding the name of three syllables --Abhinavagupta refers here to the three-syllabled names of other regents of the cardinal points, viz. Varuṇa, Kubera, Īśāna, etc., which contain three syllables, e.g. Va-ru-ṇa, Ku-be-ra, etc.-- (tri-akṣare nāmni), "bhos" (bhos iti) (should be pronounced) only (eva) one (time) (ekam) --i.e. only with Indra, the word "bhos" is repeated two times, as the word "Indra" contains two syllables "I-ndra"; by removing one "bhos" the meter requirements are met in the case of the other deities with three-syllabled names--.
Thereupon (tatas), he should place (sthāpayet) the small pot (kumbham) in the northeast direction (aiśānyām diśi).
(He should put) the big pot (charged) with the weapon (mantra) --i.e. with Phaṭ-- (astra-kalaśam) on the place with scattered (white mustard, coriander, etc.) --viz. in the northeast, near the small pot-- (vikira-upari).
Subsequently (tatas), (there must be) worship of both (pots) (ubhaya-pūjanam).
After that (tatas), (there must be) worship of the Supreme Lord (parama-īśa-pūjanam) in the middle of the altar (sthaṇḍila-madhye).
Then (tatas), imagining (bhāvayitvā) that the fire pit (agni-kuṇḍam) has the form of the Power of the Supreme Lord (parama-īśvara-śakti-rūpatayā), kindling (prajvālya) the fire (agnim) there (tatra), unifying (ekīkṛtya) (it) with the fire of Consciousness (located) inside the Heart (hṛdaya-antar-bodha-agninā saha), visualizing (bhāvayitvā), in combination with the remembrance of the Mantra-s --it refers to Mātṛkā and Mālinī-- (mantra-parāmarśa-sāhityena), that the fire of Śiva (śiva-agnim) is burning brightly (right inside the Heart) (jvalantam), placing (nyasya) (and) worshiping (abhyarcya) (such Mantra-s) there (tatra), he should satisfy (tarpayet) (those) Mantra-s (mantrān) with molten clarified butter (ājyena) and (ca) sesame seeds (tilaiḥ... iti).»
"In the fifteenth chapter (pañcadaśa-āhnike) of venerable Tantrāloka (śrī-tantrāloke), the nyāsa of the trident and the lotus (śūla-abja-nyāsaḥ) has been described (varṇitaḥ) in detail (vistāreṇa) by eminent Abhinavagupta (abhinavagupta-pādaiḥ):
«Having thus worshiped (evam... pūjayitvā) the body (deham), he should worship (pūjayet) the divisions/forms of vital energy, intellect and void (prāṇa-dhī-śūnya-vigrahān) —which have become identical with each other (anyonya-tad-mayī-bhūtān)— as identical with Śiva (śiva-tādṛśe). There (tatra), when the nyāsa on the receptacle of vital energy is arranged (prāṇa-āśraye nyāse... viracite sati) along with the intellect (buddhyā), all (sarvam) is worshiped (pūjyate) by one effort (eka-yatnena) through the seat/abode of void (śūnya-adhiṣṭhānatas). He should place (nyasyet) the support-power (ādhāra-śaktim tu) at a distance of four fingers (catur-aṅgulām) below the navel (nabhi-adhas), (then he should place) earth (dharām), water (surodam) and fire (tejas) —which has the form of a boat (pota-rūpam) since it stands firmly on the shore of objectivity (meya-pāra-pratiṣṭhiteḥ)— (together with) air (marut), whose nature is a bulb (kanda-svabhāvam) since it strings all together (viśva-sūtraṇāt)||295b-298||
He should place (nyasyet) the four --i.e. earth, water, fire and air-- (catuṣkam) that (also) contain the space (vyoma-garbhakam) —each of them (pratyekam) occupying one finger's breadth (aṅgulam)—. This --i.e. the four elements-- (idam) has the form of an 'āmala' --a kind of fruit; viz. the base of the trident has the form of this fruit-- (āmala-sārakam), i.e. amala --pure-- (amalam) (plus the preposition 'ā' indicating) 'slightly' (īṣat) (or even) 'completely' (samantāt)||299||
After that (tatas), he should imagine (kalpayet) the shaft --i.e. the shaft of the this trident-- (daṇḍam) called Ananta (ananta-ākhyam), which goes up to lambikā (lambikā-avadhi) (and contains all the categories) starting with Subtle Elements and ending in Kalā (tanmātra-ādi-kalā-antam). On top of that (tad-ūrdhve) (lies) the knot (granthiḥ) consisting of night --i.e. of Māyā-- (niśā-ātmakaḥ)||300||
In that knot which is composed of Māyā (tatra māyā-maye granthau) (there are) the eight (qualities of intellect such as) (aṣṭakam) dharma --righteousness--, adharma --unrighteousness--, etc. (dharma-adharma-ādyam) occupying (all the directions such as from) southeast (to northeast), (from) east (to north), etc. (vahni-prāk-ādi). Māyā (māyā) (is) its source --i.e. the source of the intellect-- (tad-sūtiḥ) but (tu) the intellect (dhīḥ) (is its) might (vibhavaḥ)||301||
At the stage above (ūrdhva-bhūmau) the knot of Māyā (māyā-grantheḥ) (and) below the trident --viz. below the three prongs of the trident-- (triśūla-adhas), he should meditate (dhyāyet) on the tetrad --viz. a square pedestal-- (catuṣkikām) consisting of Śuddhavidyā (śuddha-vidyā-ātmikām) (and) connected with the two converings/veils (chadana-dvaya-saṁyutām)||302||
And (ca) (he should meditate) on that principle (tad... tattvam) to be imagined (bhāvyam) as remaining (sthitam) between lambikā and Brahmarandhra --the hole of Brahmā is located in the crown of the head-- (lambikā-brahma-randhrayoḥ). Union with the Light --i.e. with Knowledge residing in the intellect-- (prakāśa-yogaḥ) (happens) here (hi atra); thus (evam) (there are here the Powers of Perception such as the powers of) seeing, hearing, tasting, etc. (dṛk-śrotra-rasana-ādikaḥ)||303||
Here (atra), in the lotus of Vidyā (vidyā-padme), turning to the right and to the left --i.e. clockwise and counterclockwise-- (dakṣa-anya-āvartatas), he should place (nyasyet) the two groups of nine powers (śaktīnām navaka-dvayam). That (tad ca) has also been enunciated (uktam api) before (prāk); (and now,) it is shown (darśyate) again (punar)||304||
(The first group of nine powers consists of:) Vāmā (vāmā), Jyeṣṭhā (jyeṣṭhā), Raudrī (raudrī), Kālī (kālī), Kalavikarikā, Balavikarikā (kala-bala-vikarike), Balamathanī (balamathanī), Bhūtadamanī (bhūtadamanī) and (ca) Manonmanikā (manonmanikā), which is (syāt) here (atra) peaceful (śāntā) (and) has the appearance/beauty of a rainbow (śakracāpa-ruciḥ)||305||
(The second group of nine powers consists of:) Vibhvī (vibhvī), Jñapti, Kṛti, Icchā (jñapti-kṛti-icchāḥ), Vāgīśī (vāgīśī), Jvālinī (jvālinī) as well as (tathā) Vāmā (vāmā), (plus) Jyeṣṭhā (jyeṣṭhā) (and) Raudrī (raudrī iti). All (sarvāḥ) these (etāḥ), from the eastern petal (prāk-dalataḥ), (shine) as the fire of Time (kāla-dahana-vat)||306||
In petals, filaments/stamens and center (dala-kesara-madhyeṣu), he should remember (smaret) the triad of sun, moon and fire (sūrya-indu-dahana-trayam) presided over (adhiṣṭhita) by its own lords (nija-adhipaiḥ): Brahmā, Viṣṇu and Hara (brahma-viṣṇu-haraiḥ ca)||307||
The form (rūpam) of Brahmā, etc. (brahma-ādīnām), which (yad) was enunciated (uditam) before (purā) to be trascending Māyā (māyā-uttīrṇam hi), is (syāt) certainly (tu... eva) this (etad) seat (āsanam), (which) is not (na tu) touched by the stain of Māyā (māyā-añjana-añjitam)||308||
And (ca) he should place (nyasyet) god Īśvara (īśvaram devam) on top of Rudra (rudra-ūrdhve), and (ca) Sadāśiva (sadāśivam) on top of him --i.e. of Īśvara-- (tad-ūrdhve). He --Sadāśiva-- (saḥ ca) is called (bhaṇyate) 'The Great Departed One' (mahā-pretaḥ iti) in the scriptures (śāstreṣu)||309||
(Sadāśiva is known as) The Great Departed One (mahā-pretaḥ) because He penetrates all the categories (samasta-tattva-vyāptṛtvāt), because He is (greatly) conscious (prabodhatas) and (ca) because He has completely gone --viz. departed; another possible translation is 'because He has moved to a superior level'-- (prakarṣa-gamanāt). Since (yad) He (eṣaḥ) (is) lying --or also "completely absorbed"-- (līnaḥ), He does not move (na... vrajet) downward (adharam)||310||
Vidyā and the lords of Vidyā (vidyā-vidyā-īśinaḥ), all of them (sarve hi), move (gatāḥ) higher and higher (uttara-uttaratām) till they become Sadāśiva (sadāśivībhūya). After that (tatas), they take refuge (upāśritāḥ) in the Supreme (param) Śiva (śivam)||311||
For this reason (atas), Sadāśiva (sadāśivaḥ) (is) always looking upward (nityam ūrdhva-dṛk), resplendent (bhāsvara-ātmakaḥ), emaciated (kṛśaḥ) due to the weakness of objectivity (meyatva-daurbalyāt) (and) departed --viz. He has abandoned Māyā, mala-s, etc.-- (pretaḥ) because of the elevation of sound --lit. because of (His) loud laughter--, etc. (aṭṭahasana-āditaḥ... iti)||312||»
The description (varṇanam) by illustrious Abhinavagupta (śrīmat-abhinavaguptena) is very clear (suspaṣṭam). I will explain (vyākhyāsyāmi) this (etad) the Great Devotee of the Great Lord said (mahāmāheśvareṇa uktam) in Tantrasāra (tantra-sāre): 'The three prongs (called) Śakti, Vyāpinī and Samanā, which dwell in Nāda' (nāda-antarvarti-śakti-vyāpinī-samanā-rūpam ara-trayam iti)' — Śakti (śaktiḥ) —in the muttering of Praṇava called Om̐ (om̐-ākhya-praṇava-jape)— (is) the ninth (navamī) stage (bhūmikā) which (yā) is experienced (anubhūtā) in the skin (tvaci). Vyāpikā (vyāpikā) or (vā... vā) Vyāpinī (vyāpinī) —in the muttering of that Praṇava (tad-praṇava-jape)— (is) the tenth (daśamī) stage (bhūmikā) which (yā) is experienced (anubhūtā) at the root of śikhā --the tuft of hair on the crown of the head appearing like a flame-- (śikhā-mūle). Samanā (samanā) —in the muttering of that Praṇava (tad-praṇava-jape)— (is) the eleventh (ekādaśī) stage (bhūmikā) which (yā) is experienced (anubhūtā) in the middle portion of śikhā (śikhā-madhya-aṁśe). 'Above that (tad-upari), (there are) the three pure lotus (śuddha-padma-trayam) of Unmanā (aunmanasam iti)' — Unmanā (unmanā) —in the muttering of that Praṇava (tad-praṇava-jape)—, the One without measure (amātrā), (is) the twelfth (dvādaśī) stage (bhūmikā) which (yā) is experienced (anubhūtā) in the tip of śikhā (śikhā-agre). 'Remembering (smaran) this (idam) main (prāgram) trident (triśūlam) which (extends) from the root (mūlataḥ) (up to) dvādaśānta (dvādaśa-antam) (and) which is on top of the group of goddesses (devī-cakra-agra-gam iti)' — Dvādaśānta (dvādaśa-antaḥ) here (atra) (is) the supreme dvādaśānta (para-dvādaśa-antaḥ), also (api) called Great Ether (mahā-vyoma-nāmakaḥ). 'He who has abandoned krama --krama can mean succession or method-- (tyakta-kramaḥ) attains (vrajet) the state of Khecara or Khecarī --i.e. the state of moving in Kha or Space of Consciousness-- (khe-caratām... iti)' — Khecarī (khecarī) here (iha) (is) the State of Śiva (śiva-avasthā) and not (na tu) a particular mudrā (viśeṣa-mudrā) defined in the scriptures of Haṭhayoga (haṭha-yoga-śāstra-nirūpitā). The State of Śiva (śiva-avasthā) belongs to someone (kasya-api) who has abandoned krama (tyakta-krama-rūpasya). Why? (kim iti) Because Śiva is akrama --i.e. without krama or succession-- (śivasya akramatvāt eva). Kha (kham) here (atra) (is) the Space of Consciousness (cit-ākāśaḥ). Thus (evam), this (iyam) Khecarī (khecarī) fills up, from Mūlādhāra, up to the top of the Great Ether at twelve finger-widths from Brahmarandhra (mūlādhārāt brahmarandhra-dviṣaṭka-anta-mahā-vyoma-agra-āpūraṇa-ātmikā). The state of paśu (paśutā) (is) the state of nara --of limited individual-- (naratvam eva) full of limitations (pārimitya-pūrṇam). Adhivāsana (adhivāsanam) (is) the preliminary consecration (prāthamika-saṁskāraḥ). Havana (havanam) (is) offering an oblation (havis-dānam) with fire (agninā). In my opinion (mama mate), 'dantānāmamblīkaraṇam' (dantānām amblī-karaṇam) is to be understood (boddhavyam) as 'making the teeth sour' (dantānām amlī-karaṇam iti). The weapon mantra (astra-mantraḥ) (is) Phaṭ (phaṭ iti). Ānandadravya --lit. the substance of bliss-- (ānanda-dravyam) is to be understood (boddhavyam) as 'wine' (madyam iti). The meaning (arthaḥ) of Śakra (śakrasya) (is) 'strong' (balavān iti). Śakra (śakraḥ) (is) one of the many names of Indra (indra-bahu-nāma-anyatamaḥ). By the expression (kathanena) 'Regarding the name of three syllables' (tri-akṣare nāmni iti), the names of other deities of directions (anya-dik-devatā-nāmāni) are hinted at (sūcitāni); for example (tathāhi), Varuṇa (varuṇaḥ), Kubera (kuberaḥ), Īśāna (īśānaḥ), etc. (iti-ādayaḥ).
'Oh (bhos) -name of the deity of a direction- (dik-devatā-nāma), by Śiva's command (śiva-ajñayā), in order to stop obstacles (vighna-praśāntaye) in your own direction --in the cardinal point the deity is ruling-- (svasyām diśi), you must stay alert (tvayā... sa-avadhānena... bhavitavyam) until the end of the ritual (karma-antam... iti).'
Namely (tad yathā), he should say (vadet) this (imam) stanza (ślokam) with the names (nāmabhīḥ) declined in Vocative case (āmantraṇe): 'Varuṇa (varuṇa), Kubera (kubera), Īśāna (īśāna), etc. (iti-ādibhiḥ). There (tatra), (there is) only (eva) one (ekam) 'bhos' --Oh-- (bhos iti), and not (na tu) 'bho bhoḥ' --Oh, oh-- (bhos bhos iti), like (iva) in the first stanza (ādya-śloke). Why? (kim iti) Because (yatas) the names (nāmāni) 'Varuṇa (varuṇa), Kubera (kubera), Īśāna (īśāna), etc. (iti-ādīni)' contain three syllables (tri-akṣarāṇi) but (tu) 'Śakra (śakra iti)' contains two syllables (dvi-akṣaram). All in all (saṅkṣepatas), the meter requirements (chandas-apekṣitāni) must be met (pūritavyāni); this is the meaning (iti arthaḥ). The Heart (hṛdayam), in the Trika system (trika-śāsane), (is) Consciousness endowed with Absolute Freedom (caitanyam), and not (na tu) the Anāhatacakra (anāhata-cakram) or even (vā... api vā) the gross heart (sthūla-hṛt). The rest (śeṣam) is very clear (suspaṣṭam iti)"||464||
Fifth portion
अर्घपात्रेण च प्रोक्षणमेव तिलाज्यादीनां संस्कारः। स्रुक्स्रुवयोश्च परमेशाभेददृष्टिरेव हि संस्कारः। ततो यथाशक्ति हुत्वा स्रुक्स्रुवावूर्ध्वाधोमुखतया शक्तिशिवरूपौ परस्परोन्मुखौ विधाय समपादोत्थितो द्वादशान्तगगनोदितशिवपूर्णचन्द्रनिःसृतपतत्परामृतधाराभावनां कुर्वन्वौषडन्तं मन्त्रमुच्चारयंश्चाज्यक्षयान्तं तिष्ठेदिति पूर्णाहुतिर्मन्त्रचक्रसन्तर्पणी। ततश्चरुं प्रोक्षितमानीय स्थण्डिलकलशकुम्भवह्निषु भागं भागं निवेद्यैकभागमवशेष्य शिष्याय भागं दद्यात्। ततो दन्तकाष्ठम्। तत्पातोऽग्नियमनिरृतिदिक्ष्वधश्च न शुभ इति। तत्र होमोऽस्त्रमन्त्रेण कार्यः। ततो विक्षेपपरिहारेण भाविमन्त्रदर्शनयोग्यतायै बद्धनेत्रं शिष्यं प्रवेश्य जानुस्थितं तं कृत्वा पुष्पाञ्जलिं क्षेपयेत्। ततः सहसा अपासितनेत्रबन्धोऽसौ शक्तिपातानुगृहीतकरणत्वात्सन्निहितमन्त्रं तत्स्थानं साक्षात्कारेण पश्यन्तन्मयो भवत्यनुगृहीतकरणानां मन्त्रसन्निधिः प्रत्यक्षो यतस्त्रस्यतामिव भूतानाम्। ततः स्वदक्षिणहस्ते दीप्यतया देवताचक्रं पूजयित्वा तं हस्तं मूर्धहृन्नाभिषु शिष्यस्य पाशान्दहन्तं निक्षिपेत्। ततो वामे सोम्यतया पूजयित्वा शुद्धतत्त्वाप्यायिनं ततः प्रणामं कुर्यात्। ततो भूतदेवतादिग्बलिं मद्यमांसजलादिपूर्णं बहिर्दद्यादाचामेत। ततः स्वयं चरुभोजनं कृत्वा शिष्यात्मना सह ऐक्यमापन्नः प्रबुद्धवृत्तिस्तिष्ठेत्। स्वपनपि प्रभाते शिष्यश्चेदशुभं स्वप्नं वदेत्तदस्मै न व्याकुर्यात् - शङ्कातङ्कौ हि तथास्य स्यातां केवलमस्त्रेण तन्निष्कृतिं कुर्यात्। ततस्तथैव परमेश्वरं पूजयित्वा तदग्रे शिष्यस्य प्राणक्रमेण प्रविश्य हृत्कण्ठतालुललाटरन्ध्रद्वादशान्तेषु षट्सु कारणषट्कस्पर्शं कुर्वन्प्रत्येकमष्टौ संस्कारांश्चिन्तयन् कञ्चित्कालं शिष्यप्राणं तत्रैव विश्रमय्य पुनरवरोहेत्। इत्येवापादिताष्टाचत्वारिंशत्संस्कारोपरिकृतरुद्रांशापत्तिः समयीभवति। ततोऽस्मै पूज्यं मन्त्रं पुष्पाद्यैः सहार्पयेत्। ततः समयानस्मै निरूपयेत्। गुरौ सर्वात्मना भक्तिस्तथा शास्त्रे देवे तत्प्रतिद्वन्द्विनि पराङ्मुखता गुरुवद्गुरुपुत्रादेर्विद्यासम्बन्धकृतस्य तत्पूर्वदीक्षितादेः सन्दर्शनं यौनसम्बन्धस्य तदाराधनार्थं न तु स्वत इति मन्तव्यम्। स्त्रिया वन्ध्यायास्तज्जुगुप्साहेतुं न कुर्यात्। देवतानाम गुरुनाम तथा मन्त्रं पूजाकालादृते नोच्चारयेत्। गुरूपभुक्तं शय्यादि न भुञ्जीत। यत्किञ्चिल्लौकिकं क्रीडादि तद् गुरुसन्निधौ न कुर्यात्। तद्व्यतिरेकेण नान्यत्रोत्कर्षबुद्धिं कुर्यात्। सर्वत्र श्राद्धादौ गुरुमेव पूजयेत्। सर्वेषु च नैमित्तिकेषु शाकिनीत्यादिशब्दान्न वदेत्। पर्वदिनानि पूजयेत्। वैष्णवाद्यैरधोदृष्टिभिः सह सङ्गतिं न कुर्यात्। एतच्छासनस्थान्पूर्वजातिबुद्ध्या न पश्येत्। गुरुवर्गे गृहागते यथाशक्ति यागं कुर्यात्। अधोमार्गस्थितं कञ्चिद्वैष्णवाद्यं तच्छास्त्रकुतूहलाद्गुरूकृत्यापि त्यजेत्। तदापि नोत्कर्षबुद्ध्या पश्येत्। लिङ्गिभिः सह समाचारमेलनं न कुर्यात्तान् केवलं यथाशक्ति पूजयेत्। शङ्कास्त्यजेत्। चक्रे स्थितश्चरमाग्र्यादिविभागं जन्मकृतं न सङ्कल्पयेत्। शरीरादृते नान्यदायतनतीर्थादिकं बहुमानेन पश्येत्। मन्त्रहृदयमनवरतं स्मरेदित्येवं शिष्यः श्रुत्वा प्रणम्याभ्युपगम्य गुरुं धनदारशरीरपर्यन्तया दक्षिणया परितोष्य पूर्वदीक्षितांश्च दीनानाथादिकान्तर्पयेत्। भाविविधिना च मूर्तिचक्रं तर्पयेत्। इत्थं समयीभवति। मन्त्राभ्यासे नित्यपूजायां श्रवणेऽध्ययनेऽधिकारी नैमित्तिके तु सर्वत्र गुरुमेवाभ्यर्थयेतेति सामयिको विधिः।
अध्वानमालोच्य समस्तमन्तः पूर्णं स्वमात्मानमथावलोक्य।
पश्येदनुग्रहधिया द्विषट्कपर्यन्तमेवं समयी शिशुः स्यात्॥
इति। श्रीमदभिनवगुप्तेन वर्णनेऽत्यन्तं स्पष्टेऽपि मया वस्तूनि कानिचिद्व्याख्यातव्यान्येव। अग्निस्रुक्स्रुवार्घपात्रादिरूपस्य सर्वस्य परभैरवतादात्म्यं क्रियाया लक्ष्यम्। अधुना सर्वसामयिकविधयः श्रीतन्त्रालोके पञ्चदशाह्निकेऽभिनवगुप्तपादैर्वर्णिताः -
तमापादितरुद्रांशं समयान्श्रावयेद्गुरुः॥५२१॥
अष्टाष्टकात्मकान्देव्यायामलादौ निरूपितान्।
अवादोऽकरणं गूढिः पूजा तर्पणभावने॥५२२॥
हननं मोहनं चेति समयाष्टकमष्टधा।
स्वभावं मन्त्रतन्त्राणां समयाचारमेलकम्॥५२३॥
असत्प्रलापं परुषमनृतं नाष्टधा वदेत्।
अफलं चेष्टितं हिंसां परदाराभिमर्शनम्॥५२४॥
गर्वं दम्भं भूतविषव्याधितन्त्रं नचाचरेत्।
स्वं मन्त्रमक्षसूत्रं च विद्यां ज्ञानस्वरूपकम्॥५२५॥
समाचारान्गुणान्क्लेशान्सिद्धिलिङ्गानि गूहयेत्।
गुरुं शास्त्रं देववह्नी ज्ञानवृद्धांस्त्रियो व्रतम्॥५२६॥
गुरुवर्गं यथाशक्त्या पूजयेदष्टकं त्विदम्।
दीनान्क्लिष्टान्पितॄन्क्षेत्रपालान्प्राणिगणान्खगान्॥५२७॥
श्माशानिकं भूतगणं देहदेवीश्च तर्पयेत्।
शिवं शक्तिं तथात्मानं मुद्रां मन्त्रस्वरूपकम्॥५२८॥
संसारभुक्तिमुक्तीश्च गुरुवक्त्रात्तु भावयेत्।
रागं द्वेषमसूयां च सङ्कोचेर्ष्याभिमानिताः॥५२९॥
समयप्रतिभेत्तॄंस्तदनाचारांश्च घातयेत्।
पशुमार्गस्थितान्क्रूरान्द्वेषिणः पिशुनाञ्जडान्॥५३०॥
राज्ञश्चानुचरान्पापान्विघ्नकर्तॄंश्च मोहयेत्।
शाकिन्यः पूजनीयाश्च ताश्चेत्थं श्रीगमोदिताः॥५३१॥
साहसं द्विगुणं यासां कामश्चैव चतुर्गुणः।
लोभश्चाष्टगुणस्तासां शङ्क्यं शाकिन्य इत्यलम्॥५३२॥
कुलाम्नायस्थिता वीरद्रव्यबाह्यास्तु ये न तैः।
पशुभिः सह वस्तव्यमिति श्रीमाधवे कुले॥५३३॥
देवताचक्रगुर्वग्निशास्त्रं साम्यात्सदार्चयेत्।
अनिवेदितमेतेभ्यो न किञ्चिदपि भक्षयेत्॥५३४॥
एतद्द्रव्यं नापहरेद्गुरुवर्गं प्रपूजयेत्।
स च तद्भ्रातृभार्यातुक्प्रायो विद्याकृतो भवेत्॥५३५॥
न योनिसम्बन्धकृतो लौकिकः स पशुर्यतः।
तस्याभिष्वङ्गभूमिस्तु गुर्वाराधनसिद्धये॥५३६॥
अर्च्यो न स्वमहिम्ना तु तद्वर्गो गुरुवत्पुनः।
गुरोर्निन्दां न कुर्वीत तस्यै हेतुं नचाचरेत्॥५३७॥
नच तां शृणुयान्नैनं कोपयेन्नाग्रतोऽस्य च।
विनाज्ञया प्रकुर्वीत किञ्चित्तत्सेवनादृते॥५३८॥
लौकिकालौकिकं कृत्यं क्रोधं क्रीडां तपो जपम्।
गुरूपभुक्तं यत्किञ्चिच्छय्यावस्त्रासनादिकम्॥५३९॥
नोपभुञ्जीत तत्पद्भ्यां न स्पृशेत्किन्तु वन्दयेत्।
श्रीमत्त्रैशिरसेऽप्युक्तं कृच्छ्रचान्द्रायणादिभिः॥५४०॥
अरण्ये काष्ठवत्तिष्ठेदसिधाराव्रतोऽपि सन्।
नियमस्थो यमस्थोऽपि तत्पदं नाश्नुते परम्॥५४१॥
गुर्वाराधनसक्तस्तु मनसा कर्मणा गिरा।
प्राप्नोति गुरुतस्तुष्टात्पूर्णं श्रेयो महाद्भुतम्॥५४२॥
हिमपातैर्यथा भूमिश्छादिता सा समन्ततः।
मारुतश्लेषसंयोगादश्मवत्तिष्ठते सदा॥५४३॥
यमादौ निश्चले तद्वद्भाव एकस्तु गृह्यते।
गुरोस्त्वाराधितात्पूर्णं प्रसरज्ज्ञानमाप्यते॥५४४॥
सर्वतोऽवस्थितं चित्त्वं ज्ञेयस्थं यस्य तत्कथा।
सद्य एव नयेदूर्ध्वं तस्मादाराधयेद्गुरुम्॥५४५॥
श्रीसारेऽप्यस्य सम्भाषात्पातकं नश्यति क्षणात्।
तस्मात्परीक्ष्य यत्नेन शास्त्रोक्त्या ज्ञानलक्षणैः॥५४६॥
शास्त्राचारेण वर्तेत तेन सङ्गं तथा कुरु।
स्नेहाज्जातु वदेज्ज्ञानं लोभान्न ह्रियते हि सः॥५४७॥
तेन तुष्टेन तृप्यन्ति देवाः पितर एवच।
उत्तीर्य नरकाद्यान्ति सद्यः शिवपुरं महत्॥५४८॥
भुङ्क्ते तिष्ठेद्यत्र गृहे व्रजेच्छिवपुरं तु सः।
इति ज्ञात्वा सदा पित्र्ये श्राद्धे स्वं गुरुमर्चयेत्॥५४९॥
भुञ्जीत स स्वयं चान्यानादिशेत्तत्कृते गुरुः।
यो दीक्षितस्तु श्राद्धादौ स्वतन्त्रं विधिमाचरेत्॥५५०॥
तस्य तन्निष्फलं सर्वं समयेन च लङ्घ्यते।
सैद्धान्तिकार्पितं चण्डीयोग्यं द्रव्यं विवर्जयेत्॥५५१॥
शाकिनीवाचकं शब्दं न कदाचित्समुच्चरेत्।
स्त्रियः पूज्या विरूपास्तु वृद्धाः शिल्पोपजीविकाः॥५५२॥
अन्त्या विकारिताङ्ग्यश्च वेश्याः स्वच्छन्दचेष्टिताः।
तथाच श्रीगमे प्रोक्तं पूजनीयाः प्रयत्नतः॥५५३॥
निराचाराः सर्वभक्ष्या धर्माधर्मविवर्जिताः।
स्वच्छन्दगाः पलाशिन्यो लम्पटा देवता इव॥५५४॥
वेश्याः पूज्यास्तद्गृहं च प्रयागोऽत्र यजेत्क्रमम्।
स्त्रीषु तन्नाचरेत्किञ्चिद्येन ताभ्यो जुगुप्सते॥५५५॥
अतो न नग्नास्ताः पश्येन्नचापि प्रकटस्तनीः।
वृद्धायाः संस्थिताया वा न जुगुप्सेत मुद्रिकाम्॥५५६॥
वैकृत्यं तत्र सौरूप्यं मेलकं न प्रकाशयेत्।
देवमूर्तिं शून्यतनुं पूजयेत्त्रिपथादिषु॥५५७॥
सर्वपर्वसु सामान्यविशेषेषु विशेषतः।
पूजा गुरोरनध्यायो मेलके लोभवर्जनम्॥५५८॥
न जुगुप्सेत मद्यादि वीरद्रव्यं कदाचन।
न निन्देदथ वन्देत नित्यं तज्जोषिणस्तथा॥५५९॥
उपदेशाय न दोषा हृदयं चेन्न विद्विषेत्।
विजातीयविकल्पांशोत्पुंसनाय यतेत च॥५६०॥
गुरोः शास्त्रस्य देवीनां नाम मन्त्रे यतस्ततः।
अर्चातोऽन्यत्र नोच्चार्यमाहूतं तर्पयेत्ततः॥५६१॥
आगतस्य च मन्त्रस्य न कुर्यात्तर्पणं यदि।
हरत्यर्धशरीरं तदित्यूचे भगवान्यतः॥५६२॥
श्रीमदूर्मौ च देवीनां वीराणां चेष्टितं न वै।
प्रथयेन्न जुगुप्सेत वदेन्नाद्रव्यपाणिकः॥५६३॥
श्रीपूर्वं नाम वक्तव्यं गुरोर्द्रव्यकरेण च।
गुर्वादीनां न लङ्घ्या च छाया न तैर्थिकैः सह॥५६४॥
जल्पं कुर्वन्स्वशास्त्रार्थं वदेन्नापिच सूचयेत्।
नित्याद्विशेषपूजां च कुर्यान्नैमित्तिके विधौ॥५६५॥
ततोऽपि मध्ये वर्षस्य ततोऽपि हि पवित्रके।
अन्यस्तमन्त्रो नासीत सेव्यं शास्त्रान्तरं च नो॥५६६॥
अप्ररूढं हि विज्ञानं कम्पेतेतरभावनात्।
गृहोपस्करणास्त्राणि दवतायागयोगतः॥५६७॥
अर्च्यानीति न पद्भ्यां वै स्पृशेन्नापि विलङ्घयेत्।
गुरुवर्गे गृहायाते विशेषं कञ्चिदाचरेत्॥५६८॥
दीक्षितानां न निन्दादि कुर्याद्विद्वेषपूर्वकम्।
उपदेशाय नो दोषः स ह्यविद्वेषपूर्वकः॥५६९॥
न वैष्णवादिकाधःस्थदृष्टिभिः संवसेदलम्।
सहभोजनशय्याद्यैर्नैषां प्रकटयेत्स्थितिम्॥५७०॥
उक्तं श्रीमाधवकुले शासनान्तरसंस्थितान्।
वेदोक्तिं वैष्णवोक्तिं च तैरुक्तं वर्जयेत्सदा॥५७१॥
अकुलीनेषु सम्पर्कात्तत्कुलात्पतनाद्भयम्।
एकपात्रे कुलाम्नाये तस्मात्तान्परिवर्जयेत्॥५७२॥
प्रमादाच्च कृते सख्ये गोष्ठ्यां चक्रं तु पूजयेत्।
श्रीमदूर्मौ च कथितमागमान्तरसेवके॥५७३॥
गुर्वन्तररते मूढे देवद्रव्योपजीवके।
शक्तिहिंसाकरे दुष्टे सम्पर्कं नैव कारयेत्॥५७४॥
न विकल्पेन दीक्षादौ व्रजेदायतनादिकम्।
उक्तास्थाशिथिलत्वे यन्निमित्तं नैव तच्चरेत्॥५७५॥
शासनस्थान्पुराजात्या न पश्येन्नाप्युदीरयेत्।
नच व्यवहरेत्सर्वाञ्छिवाभेदेन केवलम्॥५७६॥
सद्विद्यैः साकमासीत ज्ञानदीप्त्यै यतेत च।
नासंस्कृतां व्रजेत्तज्जं विफलत्वं न चानयेत्॥५७७॥
मेलकार्धनिशाचर्या जनवर्जं च तन्नहि।
मांसादिदाहगन्धं च जिघ्रेद्देवीप्रियो ह्यसौ॥५७८॥
गुर्वाज्ञां पालयन्सर्वं त्यजेन्मन्त्रमयो भवेत्।
शास्त्रपूजाजपध्यानविवेकतदुपक्रियाः॥५७९॥
अकुर्वन्निष्फलां नैव चेष्टेत त्रिविधां क्रियाम्।
मन्त्रतन्त्रैर्न वादं च कुर्यान्नो भक्षयेद्विषम्॥५८०॥
समयानां विलोपे च गुरुं पृच्छेदसन्निधौ।
तद्वर्गं निजसन्तानमन्यं तस्याप्यसन्निधौ॥५८१॥
तेनोक्तमनुतिष्ठेच्च निर्विकल्पं प्रयत्नतः।
यतः शास्त्रादिसम्बोधतन्मयीकृतमानसः॥५८२॥
शिव एव गुरुर्नास्य वागसत्या विनिःसरेत्।
शिवस्य स्वात्मसंस्कृत्यै प्रह्वीभावो गुरोः पुनः॥५८३॥
ह्लादायेत्युभयार्थाय तत्तुष्टिः फलदा शिशोः।
गुर्वायत्तैकसिद्धिर्हि समय्यपि विबोधभाक्॥५८४॥
तद्बोधबहुमानेन विद्याद्गुरुतमं गुरुम्।
अतः सम्प्राप्य विज्ञानं यो गुरौ बाह्यमानवान्॥५८५॥
नासौ विज्ञानविश्वस्तो नासत्यं भ्रष्ट एव सः।
ज्ञानानाश्वस्तचित्तं तं वचोमात्रेण शास्त्रितम्॥५८६॥
भक्तं च नार्चयेज्जातु हृदा विज्ञानदूषकम्।
तादृक्च न गुरुः कार्यस्तं कृत्वापि परित्यजेत्॥५८७॥
मुख्यबुद्ध्या न सम्पश्येद्वैष्णवादिगतान्गुरून्।
तथाच श्रीमदूर्म्याख्ये गुरोरुक्तं विशेषणम्॥५८८॥
गुर्वाज्ञा प्राणसन्देहे नोपेक्ष्या नो विकल्प्यते।
कौलदीक्षा कौलशास्त्रं तत्त्वज्ञानं प्रकाशितम्॥५८९॥
येनासौ गुरुरित्युक्तो ह्यन्ये वै नामधारिणः।
श्रीमदानन्दशास्त्रे च तथैवोक्तं विशेषणम्॥५९०॥
यस्माद्दीक्षा मन्त्रशास्त्रं तत्त्वज्ञानं स वै गुरुः।
तिष्ठेदव्यक्तलिङ्गश्च न लिङ्गं धारयेत्क्वचित्॥५९१॥
न लिङ्गिभिः समं कैश्चित्कुर्यादाचारमेलनम्।
केवलं लिङ्गिनः पाल्या न बीभत्स्या विरूपकाः॥५९२॥
श्रीमद्रात्रिकुले चोक्तं मोक्षः शङ्कापहानितः।
अशुद्धवासनस्यैषा मोक्षवार्तापि दुर्लभा॥५९३॥
न लिखेन्मन्त्रहृदयं श्रीमन्मालोदितं किल।
तदङ्गादुद्धरेन्मन्त्रं नतु लेखे विलेखयेत्॥५९४॥
अतत्त्वेऽभिनिवेशं च न कुर्यात्पक्षपाततः।
जातिविद्याकुलाचारदेहदेशगुणार्थजान्॥५९५॥
ग्रहान्ग्रहानिवाष्टौ द्राक्त्यजेद्गह्वरदर्शितान्।
तथा श्रीनिशिचारादौ हयत्वेनोपदर्शितान्॥५९६॥
ब्राह्मणोऽहं मया वेदशास्त्रोक्तादपरं कथम्।
अनुष्ठेयमयं जातिग्रहः परनिरोधकः॥५९७॥
एवमन्येऽप्युदाहार्याः कुलगह्वरवर्त्मना।
अतत्स्वभावे ताद्रूप्यं दर्शयन्नवशेऽपि यः॥५९८॥
स्वरूपाच्छादकः सोऽत्र ग्रहो ग्रह इवोदितः।
संवित्स्वभावे नो जातिप्रभृतिः कापि कल्पना॥५९९॥
रूपं सा त्वस्वरूपेण तद्रूपं छादयत्यलम्।
या काचित्कल्पना संवित्तत्त्वस्याखण्डितात्मनः॥६००॥
सङ्कोचकारिणी सर्वः स ग्रहस्तां परित्यजेत्।
श्रीमदानन्दशास्त्रे च कथितं परमेष्ठिना॥६०१॥
निरपेक्षः प्रभुर्वामो न शुद्ध्या तत्र कारणम्।
देवीतृप्तिर्मखे रक्तमांसैर्नो शौचयोजनात्॥६०२॥
द्विजान्त्यजैः समं कार्या चर्वन्तेऽपि मरीचयः।
अविकारकृतस्तेन विकल्पान्निरयो भवेत्॥६०३॥
सर्वदेवमयः कायः सर्वप्राणिष्विति स्फुटम्।
श्रीमद्भिर्नकुलेशाद्यैरप्येतत्सुनिरूपितम्॥६०४॥
शरीरमेवायतनं नान्यदायतनं व्रजेत्।
तीर्थमेकं स्मरेन्मन्त्रमन्यतीर्थानि वर्जयेत्॥६०५॥
विधिमेनं सुखं ज्ञात्वा विधिजालं परित्यजेत्।
समाधिर्निश्चयं मुक्त्वा न चान्येनोपलभ्यते ॥६०६॥
इति मत्वा विधानज्ञः सम्मोहं परिवर्जयेत्।
मन्त्रस्य हृदयं मुक्त्वा न चान्यत्परमं क्वचित्॥६०७॥
इति मत्वा विधानज्ञो मन्त्रजालं परित्यजेत्।
नैवेद्यं प्राशयेन्नद्यास्तच्छेषं च जले क्षिपेत्॥६०८॥
तैर्भुक्ते न भवेद्दोषो जलजैः पूर्वदीक्षितैः।
अवश्यपालनीयत्वात्परतत्त्वेन सङ्गमात्॥६०९॥
ज्ञानप्राप्त्यभ्युपायत्वात्समयास्ते प्रकीर्तिताः।
एवं संश्राव्य समयान्देवं सम्पूज्य दैशिकः ॥६१०॥
विसर्जयेत्स्वचिद्व्योम्नि शान्ते मूर्तिविलापनात्।
इति। श्रीतन्त्रसारे समयिदीक्षाप्रकाशनाख्यत्रयोदशाह्निकविषये मद्व्याख्यायाः पर्यवसानमिव श्रीतन्त्रसार आह्निकस्यास्यैवान्ते श्रीमदभिनवगुप्तस्योपदेशा इदानीं पुनर्मयोदाहृताः -
इत्थं समयीभवति। मन्त्राभ्यासे नित्यपूजायां श्रवणेऽध्ययनेऽधिकारी नैमित्तिके तु सर्वत्र गुरुमेवाभ्यर्थयेतेति सामयिको विधिरिति।
इति॥४६५॥
Arghapātreṇa ca prokṣaṇameva tilājyādīnāṁ saṁskāraḥ| Sruksruvayośca parameśābhedadṛṣṭireva hi saṁskāraḥ| Tato yathāśakti hutvā sruksruvāvūrdhvādhomukhatayā śaktiśivarūpau parasparonmukhau vidhāya samapādotthito dvādaśāntagaganoditaśivapūrṇacandraniḥsṛtapatatparāmṛtadhārābhāvanāṁ kurvanvauṣaḍantaṁ mantramuccārayaṁścājyakṣayāntaṁ tiṣṭhediti pūrṇāhutirmantracakrasantarpaṇī| Tataścaruṁ prokṣitamānīya sthaṇḍilakalaśakumbhavahniṣu bhāgaṁ bhāgaṁ nivedyaikabhāgamavaśeṣya śiṣyāya bhāgaṁ dadyāt| Tato dantakāṣṭham| Tatpāto'gniyamanirṛtidikṣvadhaśca na śubha iti| Tatra homo'stramantreṇa kāryaḥ| Tato vikṣepaparihāreṇa bhāvimantradarśanayogyatāyai baddhanetraṁ śiṣyaṁ praveśya jānusthitaṁ taṁ kṛtvā puṣpāñjaliṁ kṣepayet| Tataḥ sahasā apāsitanetrabandho'sau śaktipātānugṛhītakaraṇatvātsannihitamantraṁ tatsthānaṁ sākṣātkāreṇa paśyantanmayo bhavatyanugṛhītakaraṇānāṁ mantrasannidhiḥ pratyakṣo yatastrasyatāmiva bhūtānām| Tataḥ svadakṣiṇahaste dīpyatayā devatācakraṁ pūjayitvā taṁ hastaṁ mūrdhahṛnnābhiṣu śiṣyasya pāśāndahantaṁ nikṣipet| Tato vāme somyatayā pūjayitvā śuddhatattvāpyāyinaṁ tataḥ praṇāmaṁ kuryāt| Tato bhūtadevatādigbaliṁ madyamāṁsajalādipūrṇaṁ bahirdadyādācāmeta| Tataḥ svayaṁ carubhojanaṁ kṛtvā śiṣyātmanā saha aikyamāpannaḥ prabuddhavṛttistiṣṭhet| Svapanapi prabhāte śiṣyaścedaśubhaṁ svapnaṁ vadettadasmai na vyākuryāt - Śaṅkātaṅkau hi tathāsya syātāṁ kevalamastreṇa tanniṣkṛtiṁ kuryāt| Tatastathaiva parameśvaraṁ pūjayitvā tadagre śiṣyasya prāṇakrameṇa praviśya hṛtkaṇṭhatālulalāṭarandhradvādaśānteṣu ṣaṭsu kāraṇaṣaṭkasparśaṁ kurvanpratyekamaṣṭau saṁskārāṁścintayan kañcitkālaṁ śiṣyaprāṇaṁ tatraiva viśramayya punaravarohet| Ityevāpāditāṣṭācatvāriṁśatsaṁskāroparikṛtarudrāṁśāpattiḥ samayībhavati| Tato'smai pūjyaṁ mantraṁ puṣpādyaiḥ sahārpayet| Tataḥ samayānasmai nirūpayet| Gurau sarvātmanā bhaktistathā śāstre deve tatpratidvandvini parāṅmukhatā guruvadguruputrādervidyāsambandhakṛtasya tatpūrvadīkṣitādeḥ sandarśanaṁ yaunasambandhasya tadārādhanārthaṁ na tu svata iti mantavyam| Striyā vandhyāyāstajjugupsāhetuṁ na kuryāt| Devatānāma gurunāma tathā mantraṁ pūjākālādṛte noccārayet| Gurūpabhuktaṁ śayyādi na bhuñjīta| Yatkiñcillaukikaṁ krīḍādi tad gurusannidhau na kuryāt| Tadvyatirekeṇa nānyatrotkarṣabuddhiṁ kuryāt| Sarvatra śrāddhādau gurumeva pūjayet| Sarveṣu ca naimittikeṣu śākinītyādiśabdānna vadet| Parvadināni pūjayet| Vaiṣṇavādyairadhodṛṣṭibhiḥ saha saṅgatiṁ na kuryāt| Etacchāsanasthānpūrvajātibuddhyā na paśyet| Guruvarge gṛhāgate yathāśakti yāgaṁ kuryāt| Adhomārgasthitaṁ kañcidvaiṣṇavādyaṁ tacchāstrakutūhalādgurūkṛtyāpi tyajet| Tadāpi notkarṣabuddhyā paśyet| Liṅgibhiḥ saha samācāramelanaṁ na kuryāttān kevalaṁ yathāśakti pūjayet| Śaṅkāstyajet| Cakre sthitaścaramāgryādivibhāgaṁ janmakṛtaṁ na saṅkalpayet| Śarīrādṛte nānyadāyatanatīrthādikaṁ bahumānena paśyet| Mantrahṛdayamanavarataṁ smaredityevaṁ śiṣyaḥ śrutvā praṇamyābhyupagamya guruṁ dhanadāraśarīraparyantayā dakṣiṇayā paritoṣya pūrvadīkṣitāṁśca dīnānāthādikāntarpayet| Bhāvividhinā ca mūrticakraṁ tarpayet| Itthaṁ samayībhavati| Mantrābhyāse nityapūjāyāṁ śravaṇe'dhyayane'dhikārī naimittike tu sarvatra gurumevābhyarthayeteti sāmayiko vidhiḥ|
Adhvānamālocya samastamantaḥ pūrṇaṁ svamātmānamathāvalokya|
Paśyedanugrahadhiyā dviṣaṭkaparyantamevaṁ samayī śiśuḥ syāt||
iti| Śrīmadabhinavaguptena varṇane'tyantaṁ spaṣṭe'pi mayā vastūni kānicidvyākhyātavyānyeva| Agnisruksruvārghapātrādirūpasya sarvasya parabhairavatādātmyaṁ kriyāyā lakṣyam| Adhunā sarvasāmayikavidhayaḥ śrītantrāloke pañcadaśāhnike'bhinavaguptapādairvarṇitāḥ -
Tamāpāditarudrāṁśaṁ samayānśrāvayedguruḥ||521||
Aṣṭāṣṭakātmakāndevyāyāmalādau nirūpitān|
Avādo'karaṇaṁ gūḍhiḥ pūjā tarpaṇabhāvane||522||
Hananaṁ mohanaṁ ceti samayāṣṭakamaṣṭadhā|
Svabhāvaṁ mantratantrāṇāṁ samayācāramelakam||523||
Asatpralāpaṁ paruṣamanṛtaṁ nāṣṭadhā vadet|
Aphalaṁ ceṣṭitaṁ hiṁsāṁ paradārābhimarśanam||524||
Garvaṁ dambhaṁ bhūtaviṣavyādhitantraṁ nacācaret|
Svaṁ mantramakṣasūtraṁ ca vidyāṁ jñānasvarūpakam||525||
Samācārānguṇānkleśānsiddhiliṅgāni gūhayet|
Guruṁ śāstraṁ devavahnī jñānavṛddhāṁstriyo vratam||526||
Guruvargaṁ yathāśaktyā pūjayedaṣṭakaṁ tvidam|
Dīnānkliṣṭānpitṝnkṣetrapālānprāṇigaṇānkhagān||527||
Śmāśānikaṁ bhūtagaṇaṁ dehadevīśca tarpayet|
Śivaṁ śaktiṁ tathātmānaṁ mudrāṁ mantrasvarūpakam||528||
Saṁsārabhuktimuktīśca guruvaktrāttu bhāvayet|
Rāgaṁ dveṣamasūyāṁ ca saṅkocerṣyābhimānitāḥ||529||
Samayapratibhettṝṁstadanācārāṁśca ghātayet|
Paśumārgasthitānkrūrāndveṣiṇaḥ piśunāñjaḍān||530||
Rājñaścānucarānpāpānvighnakartṝṁśca mohayet|
Śākinyaḥ pūjanīyāśca tāścetthaṁ śrīgamoditāḥ||531||
Sāhasaṁ dviguṇaṁ yāsāṁ kāmaścaiva caturguṇaḥ|
Lobhaścāṣṭaguṇastāsāṁ śaṅkyaṁ śākinya ityalam||532||
Kulāmnāyasthitā vīradravyabāhyāstu ye na taiḥ|
Paśubhiḥ saha vastavyamiti śrīmādhave kule||533||
Devatācakragurvagniśāstraṁ sāmyātsadārcayet|
Aniveditametebhyo na kiñcidapi bhakṣayet||534||
Etaddravyaṁ nāpaharedguruvargaṁ prapūjayet|
Sa ca tadbhrātṛbhāryātukprāyo vidyākṛto bhavet||535||
Na yonisambandhakṛto laukikaḥ sa paśuryataḥ|
Tasyābhiṣvaṅgabhūmistu gurvārādhanasiddhaye||536||
Arcyo na svamahimnā tu tadvargo guruvatpunaḥ|
Gurornindāṁ na kurvīta tasyai hetuṁ nacācaret||537||
Naca tāṁ śṛṇuyānnainaṁ kopayennāgrato'sya ca|
Vinājñayā prakurvīta kiñcittatsevanādṛte||538||
Laukikālaukikaṁ kṛtyaṁ krodhaṁ krīḍāṁ tapo japam|
Gurūpabhuktaṁ yatkiñcicchayyāvastrāsanādikam||539||
Nopabhuñjīta tatpadbhyāṁ na spṛśetkintu vandayet|
Śrīmattraiśirase'pyuktaṁ kṛcchracāndrāyaṇādibhiḥ||540||
Araṇye kāṣṭhavattiṣṭhedasidhārāvrato'pi san|
Niyamastho yamastho'pi tatpadaṁ nāśnute param||541||
Gurvārādhanasaktastu manasā karmaṇā girā|
Prāpnoti gurutastuṣṭātpūrṇaṁ śreyo mahādbhutam||542||
Himapātairyathā bhūmiśchāditā sā samantataḥ|
Mārutaśleṣasaṁyogādaśmavattiṣṭhate sadā||543||
Yamādau niścale tadvadbhāva ekastu gṛhyate|
Gurostvārādhitātpūrṇaṁ prasarajjñānamāpyate||544||
Sarvato'vasthitaṁ cittvaṁ jñeyasthaṁ yasya tatkathā|
Sadya eva nayedūrdhvaṁ tasmādārādhayedgurum||545||
Śrīsāre'pyasya sambhāṣātpātakaṁ naśyati kṣaṇāt|
Tasmātparīkṣya yatnena śāstroktyā jñānalakṣaṇaiḥ||546||
Śāstrācāreṇa varteta tena saṅgaṁ tathā kuru|
Snehājjātu vadejjñānaṁ lobhānna hriyate hi saḥ||547||
Tena tuṣṭena tṛpyanti devāḥ pitara evaca|
Uttīrya narakādyānti sadyaḥ śivapuraṁ mahat||548||
Bhuṅkte tiṣṭhedyatra gṛhe vrajecchivapuraṁ tu saḥ|
Iti jñātvā sadā pitrye śrāddhe svaṁ gurumarcayet||549||
Bhuñjīta sa svayaṁ cānyānādiśettatkṛte guruḥ|
Yo dīkṣitastu śrāddhādau svatantraṁ vidhimācaret||550||
Tasya tanniṣphalaṁ sarvaṁ samayena ca laṅghyate|
Saiddhāntikārpitaṁ caṇḍīyogyaṁ dravyaṁ vivarjayet||551||
Śākinīvācakaṁ śabdaṁ na kadācitsamuccaret|
Striyaḥ pūjyā virūpāstu vṛddhāḥ śilpopajīvikāḥ||552||
Antyā vikāritāṅgyaśca veśyāḥ svacchandaceṣṭitāḥ|
Tathāca śrīgame proktaṁ pūjanīyāḥ prayatnataḥ||553||
Nirācārāḥ sarvabhakṣyā dharmādharmavivarjitāḥ|
Svacchandagāḥ palāśinyo lampaṭā devatā iva||554||
Veśyāḥ pūjyāstadgṛhaṁ ca prayāgo'tra yajetkramam|
Strīṣu tannācaretkiñcidyena tābhyo jugupsate||555||
Ato na nagnāstāḥ paśyennacāpi prakaṭastanīḥ|
Vṛddhāyāḥ saṁsthitāyā vā na jugupseta mudrikām||556||
Vaikṛtyaṁ tatra saurūpyaṁ melakaṁ na prakāśayet|
Devamūrtiṁ śūnyatanuṁ pūjayettripathādiṣu||557||
Sarvaparvasu sāmānyaviśeṣeṣu viśeṣataḥ|
Pūjā guroranadhyāyo melake lobhavarjanam||558||
Na jugupseta madyādi vīradravyaṁ kadācana|
Na nindedatha vandeta nityaṁ tajjoṣiṇastathā||559||
Upadeśāya na doṣā hṛdayaṁ cenna vidviṣet|
Vijātīyavikalpāṁśotpuṁsanāya yateta ca||560||
Guroḥ śāstrasya devīnāṁ nāma mantre yatastataḥ|
Arcāto'nyatra noccāryamāhūtaṁ tarpayettataḥ||561||
Āgatasya ca mantrasya na kuryāttarpaṇaṁ yadi|
Haratyardhaśarīraṁ tadityūce bhagavānyataḥ||562||
Śrīmadūrmau ca devīnāṁ vīrāṇāṁ ceṣṭitaṁ na vai|
Prathayenna jugupseta vadennādravyapāṇikaḥ||563||
Śrīpūrvaṁ nāma vaktavyaṁ gurordravyakareṇa ca|
Gurvādīnāṁ na laṅghyā ca chāyā na tairthikaiḥ saha||564||
Jalpaṁ kurvansvaśāstrārthaṁ vadennāpica sūcayet|
Nityādviśeṣapūjāṁ ca kuryānnaimittike vidhau||565||
Tato'pi madhye varṣasya tato'pi hi pavitrake|
Anyastamantro nāsīta sevyaṁ śāstrāntaraṁ ca no||566||
Aprarūḍhaṁ hi vijñānaṁ kampetetarabhāvanāt|
Gṛhopaskaraṇāstrāṇi davatāyāgayogataḥ||567||
Arcyānīti na padbhyāṁ vai spṛśennāpi vilaṅghayet|
Guruvarge gṛhāyāte viśeṣaṁ kañcidācaret||568||
Dīkṣitānāṁ na nindādi kuryādvidveṣapūrvakam|
Upadeśāya no doṣaḥ sa hyavidveṣapūrvakaḥ||569||
Na vaiṣṇavādikādhaḥsthadṛṣṭibhiḥ saṁvasedalam|
Sahabhojanaśayyādyairnaiṣāṁ prakaṭayetsthitim||570||
Uktaṁ śrīmādhavakule śāsanāntarasaṁsthitān|
Vedoktiṁ vaiṣṇavoktiṁ ca tairuktaṁ varjayetsadā||571||
Akulīneṣu samparkāttatkulātpatanādbhayam|
Ekapātre kulāmnāye tasmāttānparivarjayet||572||
Pramādācca kṛte sakhye goṣṭhyāṁ cakraṁ tu pūjayet|
Śrīmadūrmau ca kathitamāgamāntarasevake||573||
Gurvantararate mūḍhe devadravyopajīvake|
Śaktihiṁsākare duṣṭe samparkaṁ naiva kārayet||574||
Na vikalpena dīkṣādau vrajedāyatanādikam|
Uktāsthāśithilatve yannimittaṁ naiva taccaret||575||
Śāsanasthānpurājātyā na paśyennāpyudīrayet|
Naca vyavaharetsarvāñchivābhedena kevalam||576||
Sadvidyaiḥ sākamāsīta jñānadīptyai yateta ca|
Nāsaṁskṛtāṁ vrajettajjaṁ viphalatvaṁ na cānayet||577||
Melakārdhaniśācaryā janavarjaṁ ca tannahi|
Māṁsādidāhagandhaṁ ca jighreddevīpriyo hyasau||578||
Gurvājñāṁ pālayansarvaṁ tyajenmantramayo bhavet|
Śāstrapūjājapadhyānavivekatadupakriyāḥ||579||
Akurvanniṣphalāṁ naiva ceṣṭeta trividhāṁ kriyām|
Mantratantrairna vādaṁ ca kuryānno bhakṣayedviṣam||580||
Samayānāṁ vilope ca guruṁ pṛcchedasannidhau|
Tadvargaṁ nijasantānamanyaṁ tasyāpyasannidhau||581||
Tenoktamanutiṣṭhecca nirvikalpaṁ prayatnataḥ|
Yataḥ śāstrādisambodhatanmayīkṛtamānasaḥ||582||
Śiva eva gururnāsya vāgasatyā viniḥsaret|
Śivasya svātmasaṁskṛtyai prahvībhāvo guroḥ punaḥ||583||
Hlādāyetyubhayārthāya tattuṣṭiḥ phaladā śiśoḥ|
Gurvāyattaikasiddhirhi samayyapi vibodhabhāk||584||
Tadbodhabahumānena vidyādgurutamaṁ gurum|
Ataḥ samprāpya vijñānaṁ yo gurau bāhyamānavān||585||
Nāsau vijñānaviśvasto nāsatyaṁ bhraṣṭa eva saḥ|
Jñānānāśvastacittaṁ taṁ vacomātreṇa śāstritam||586||
Bhaktaṁ ca nārcayejjātu hṛdā vijñānadūṣakam|
Tādṛkca na guruḥ kāryastaṁ kṛtvāpi parityajet||587||
Mukhyabuddhyā na sampaśyedvaiṣṇavādigatāngurūn|
Tathāca śrīmadūrmyākhye guroruktaṁ viśeṣaṇam||588||
Gurvājñā prāṇasandehe nopekṣyā no vikalpyate|
Kauladīkṣā kaulaśāstraṁ tattvajñānaṁ prakāśitam||589||
Yenāsau gururityukto hyanye vai nāmadhāriṇaḥ|
Śrīmadānandaśāstre ca tathaivoktaṁ viśeṣaṇam||590||
Yasmāddīkṣā mantraśāstraṁ tattvajñānaṁ sa vai guruḥ|
Tiṣṭhedavyaktaliṅgaśca na liṅgaṁ dhārayetkvacit||591||
Na liṅgibhiḥ samaṁ kaiścitkuryādācāramelanam|
Kevalaṁ liṅginaḥ pālyā na bībhatsyā virūpakāḥ||592||
Śrīmadrātrikule coktaṁ mokṣaḥ śaṅkāpahānitaḥ|
Aśuddhavāsanasyaiṣā mokṣavārtāpi durlabhā||593||
Na likhenmantrahṛdayaṁ śrīmanmāloditaṁ kila|
Tadaṅgāduddharenmantraṁ natu lekhe vilekhayet||594||
Atattve'bhiniveśaṁ ca na kuryātpakṣapātataḥ|
Jātividyākulācāradehadeśaguṇārthajān||595||
Grahāngrahānivāṣṭau drāktyajedgahvaradarśitān|
Tathā śrīniśicārādau hayatvenopadarśitān||596||
Brāhmaṇo'haṁ mayā vedaśāstroktādaparaṁ katham|
Anuṣṭheyamayaṁ jātigrahaḥ paranirodhakaḥ||597||
Evamanye'pyudāhāryāḥ kulagahvaravartmanā|
Atatsvabhāve tādrūpyaṁ darśayannavaśe'pi yaḥ||598||
Svarūpācchādakaḥ so'tra graho graha ivoditaḥ|
Saṁvitsvabhāve no jātiprabhṛtiḥ kāpi kalpanā||599||
Rūpaṁ sā tvasvarūpeṇa tadrūpaṁ chādayatyalam|
Yā kācitkalpanā saṁvittattvasyākhaṇḍitātmanaḥ||600||
Saṅkocakāriṇī sarvaḥ sa grahastāṁ parityajet|
Śrīmadānandaśāstre ca kathitaṁ parameṣṭhinā||601||
Nirapekṣaḥ prabhurvāmo na śuddhyā tatra kāraṇam|
Devītṛptirmakhe raktamāṁsairno śaucayojanāt||602||
Dvijāntyajaiḥ samaṁ kāryā carvante'pi marīcayaḥ|
Avikārakṛtastena vikalpānnirayo bhavet||603||
Sarvadevamayaḥ kāyaḥ sarvaprāṇiṣviti sphuṭam|
Śrīmadbhirnakuleśādyairapyetatsunirūpitam||604||
Śarīramevāyatanaṁ nānyadāyatanaṁ vrajet|
Tīrthamekaṁ smarenmantramanyatīrthāni varjayet||605||
Vidhimenaṁ sukhaṁ jñātvā vidhijālaṁ parityajet|
Samādhirniścayaṁ muktvā na cānyenopalabhyate ||606||
Iti matvā vidhānajñaḥ sammohaṁ parivarjayet|
Mantrasya hṛdayaṁ muktvā na cānyatparamaṁ kvacit||607||
Iti matvā vidhānajño mantrajālaṁ parityajet|
Naivedyaṁ prāśayennadyāstaccheṣaṁ ca jale kṣipet||608||
Tairbhukte na bhaveddoṣo jalajaiḥ pūrvadīkṣitaiḥ|
Avaśyapālanīyatvātparatattvena saṅgamāt||609||
Jñānaprāptyabhyupāyatvātsamayāste prakīrtitāḥ|
Evaṁ saṁśrāvya samayāndevaṁ sampūjya daiśikaḥ ||610||
Visarjayetsvacidvyomni śānte mūrtivilāpanāt|
iti| Śrītantrasāre samayidīkṣāprakāśanākhyatrayodaśāhnikaviṣaye madvyākhyāyāḥ paryavasānamiva śrītantrasāra āhnikasyāsyaivānte śrīmadabhinavaguptasyopadeśā idānīṁ punarmayodāhṛtāḥ -
Itthaṁ samayībhavati| Mantrābhyāse nityapūjāyāṁ śravaṇe'dhyayane'dhikārī naimittike tu sarvatra gurumevābhyarthayeteti sāmayiko vidhiriti|
iti||465||
«And (ca) the purification/sanctification (saṁskāraḥ) of the sesame seeds, the molten clarified butter, etc. (tila-ājya-ādīnām) (is carried out by) sprinkling water (prokṣaṇam eva) with the vessel --the arghapātra-- (arghapātreṇa).
The purification/sanctification (ca... saṁskāraḥ) of the big and the small wooden ladles (sruk-sruvayoḥ) (is) indeed (eva hi) the non-dualistic viewpoint regarding the Supreme Lord --i.e. both ladles are perceived to be one with the Great Lord-- (parama-īśa-abheda-dṛṣṭiḥ).
After that (tatas), offering oblations (hutvā) to the utmost of his power (yathāśakti), placing (vidhāya) the big and the small wooden ladles (sruk-sruvau) one above the other (ūrdhva-adhas-mukhatayā) —reciprocally facing one another (paraspara-unmukhau)— as being the forms of Śakti and Śiva (śakti-śiva-rūpau), standing up with both feet even (sama-pāda-utthitaḥ), imagining that a stream of supreme Nectar falls after oozing from the full moon of Śiva which has arisen from the ether of dvādaśānta --the point located at twelve finger-widths from Brahmarandhra-- (dvādaśānta-gagana-udita-śiva-pūrṇa-candra-niḥsṛta-patat-para-amṛta-dhārā-bhāvanām kurvan), and (ca) uttering (uccārayan) the Mantra (mantram) ending in vauṣaṭ (vauṣaṭ-antam), he should remain standing (tiṣṭhet) until all the molten clarified butter has been (totally) consumed (ājya-kṣaya-antam). This is the perfect oblation (iti pūrṇa-āhutiḥ) which thoroughly satisfy the group of Mantra-s (mantra-cakra-santarpaṇī).
Afterward (tatas), bringing (ānīya) "caru" --i.e. an oblation made up with boiled rice or barley and clarified butter-- (carum) which has been sprinkled over (with water) (prokṣitam) (and) offering (nivedya) each of the portions (bhāgam bhāgam) to the altar, to the big pot, to the small pot and to the fire (sthaṇḍila-kalaśa-kumbha-vahniṣu), he should leave one portion as a remnant (eka-bhāgam avaśeṣya). (Next,) he should give (dadyāt) (that) portion (bhāgam) to the disciple (śiṣyāya).
Then (tatas), the tooth-stick --a piece of wood used in ancient times to clean the teeth-- (danta-kāṣṭham).
If it is thrown --i.e. if the tooth-stick is thrown-- (tad-pātaḥ) in the directions of Agni --southeast--, Yama --south-- or Nirṛti --southwest-- (agni-yama-nirṛti-dikṣu) or (ca) downward (adhas), "it is not auspicious (na śubhaḥ iti)".
In that case (tatra), a homa --an oblation-- (homaḥ) with the weapon mantra --viz. Phaṭ-- (astra-mantreṇa) has to be made (kāryaḥ).
Subsequently (tatas), avoiding distraction (vikṣepa-parihāreṇa), after introducing --i.e. after making him enter-- (praveśya) the blindfolded (baddha-netram) disciple (śiṣyam) for (him --i.e. the disciple-- to get) fitness regarding viewing the future Mantra (bhāvi-mantra-darśana-yogyatāyai), (the Guru) should make (kṛtvā) him --viz. the disciple-- (tam) sit on (his) knees (jānu-sthitam); (immediately after, the Guru) should throw into --apparently, into the maṇḍala or circular diagram (maṇḍale), though the text is not specifying this-- (kṣepayet) flowers kept in the hollow of his hands (puṣpa-añjalim).
After that (tatas), suddenly (sahasā), he --the disciple-- (asau), having the blindfold over (his) eyes removed --lit. thrown down-- (apāsita-netra-bandhaḥ), sees --lit. seeing-- (paśyan) through the intuitive perception (sākṣātkāreṇa) that place (tad-sthānam) where the Mantra has been deposited (sannihita-mantram). (He can see like that) because (his) senses has been favored by a descent of Power (śaktipāta-anugṛhīta-karaṇatvāt). (Finally, the disciple) becomes (bhavati) identified with it --i.e. with the Mantra-- (tad-mayaḥ). In the case of those whose senses are (so) favored (anugṛhīta-karaṇānām), the presence of Mantra (mantra-sannidhiḥ) (is) evident (pratyakṣaḥ). (Nonetheless,) in the case of lower spiritis --viz. lower beings like demons, goblins, etc.-- (bhūtānām), (it is) as if (eva) they were afraid (trasyatām) of it --lit. of which, i.e. of the Mantra-- (yatas).
Then (tatas), (the Guru,) after worshiping (pūjayitvā) (with the left hand) the group of deities (devatā-cakram) —looking inflamed (dīpyatayā)— (located) in his right hand (sva-dakṣiṇa-haste), should put (nikṣipet) that (tad) hand (hastam) --i.e. the right hand-- which burns (dahantam) the bonds (pāśān) of the disciple (śiṣyasya) on the head, on the heart and on the navel (of such a disciple) (mūrdha-hṛd-nābhiṣu).
Afterward (tatas), after softly worshiping (somyatayā pūjayitvā) on (his) left (vāme) the One who increases the Pure Principle (śuddha-tattva-āpyāyinam), (the Guru) should then make (tataḥ... kuryāt) a reverential salutation (praṇāmam).
Subsequently (tatas), (the Guru) should offer (dadyāt), outside (of the sacrificial site) (bahis), an oblation full of wine, meat, water, etc. to spirits, deities and directions (bhūta-devatā-dik-balim madya-māṁsa-jala-ādi-pūrṇam); (next) he should sip some water from the palm of his hand for purification (ācāmeta).
Then (tatas), after eating caru --boiled rice or barley with clarified butter-- (caru-bhojanam kṛtvā) himself --viz. the Guru himself-- (svayam), having attained unity (aikyam āpannaḥ) with the Self of the disciple (śiṣya-ātmanā saha), (the Guru) should remain (tiṣṭhet) awakened (prabuddha-vṛttiḥ).
In the morning (prabhāte), if (ced) the still half-asleep (svapan api) disciple (śiṣyaḥ) tells (vadet) (the Guru) about an inauspicious (aśubham) dream (svapnam), (the Guru) should not explain (na vyākuryāt) it --i.e. the bad dream-- (tad) to him (asmai) — (Why?) Because (hi) in that way (tathā) there could be (syātām) in him (asya) (the emergence of) doubt and fear (śaṅkā-taṅkau). (The Guru) should only cure/expiate/restore him (kevalam... tad-niṣkṛtim kuryāt) by means of the weapon (mantra) --viz. Phaṭ-- (astreṇa).
After that (tatas), after worshiping (pūjayitvā) so (tathā eva) the Supreme Lord (parama-īśvaram), (the Guru,) in front of him --i.e. "in front of the disciple"; the translation "in front of Him" is also possible but less probable; Abhinavagupta is not clear in this context-- (tad-agre), enters (the disciple) (praviśya) by means of the course of the vital energy (prāṇa-krameṇa) of the disciple (śiṣyasya) (and) touches the group of six causes (kāraṇa-ṣaṭka-sparśam kurvan) (to be found) in six (points) (ṣaṭsu), viz. in heart, throat, palate, forehead, Brahmarandhra and dvādaśānta (hṛd-kaṇṭha-tālu-lalāṭa-randhra-dvādaśānteṣu). (Next,) after imagining (cintayan) eight (aṣṭau) purifications (saṁskārān) in each of them --i.e. in each of those six points-- (pratyekam) (and) after letting the vital energy of the disciple rest (viśramayya) right there (tatra eva) for some time (kañcid-kālam), he should descend (avarohet) again (punar).
Thus (iti eva), he --i.e. the disciple-- who has obtained a portion of Rudra due to his having received forty-eight purifications (āpādita-aṣṭācatvāriṁśat-saṁskāra-upari-kṛta-rudra-aṁśa-āpattiḥ) becomes a samayī --viz. a disciple who follows rules of discipline-- (samayī-bhavati).
Then (tatas), (the Guru) should, along with flowers, etc., cast (puṣpa-ādyaiḥ saha arpayet) him --i.e. the disciple-- (asmai) the Mantra (mantram) to be worshiped (pūjyam).
Afterward (tatas), (the Guru) should describe (nirūpayet) him (asmai) the rules of discipline (samayān).
(These are the rules:) Devotion (bhaktiḥ) to the Guru (gurau) with all one's soul (sarva-ātmanā). In the same way (tathā), (wholehearted devotion) to the scripture (śāstre) (and) to God (deve). Indifference (parāṅmukhatā) toward the enemies of that --viz. of Guru, scripture and God-- (tad-pratidvandvini). The presence (sandarśanam) of the son of the Guru, etc. (guru-putra-ādeḥ), of the one who has made a relationship by knowledge (vidyā-sambandha-kṛtasya), of the one who has been initiated before him --i.e. before the disciple--, etc. (tad-pūrva-dīkṣita-ādeḥ), (as well as) of the relative by marriage --viz. the spouse of the Guru-- (yauna-sambandhasya) is intended for worshiping them (tad-ārādhana-artham) as (if they were) the Guru (himself) (guru-vat). However (tu), it should be kept in mind (iti mantavyam) that (this attitude) does not come naturally --so, the disciple should develop it-- (na... svatas).
He should not transform (na kuryāt) a barren woman (striyāḥ vandhyāyāḥ) into a cause for his disgust (tad-jugupsā-hetum) --all in all, he should not dislike a barren woman--.
He should not utter (na uccārayet) the name of the deity (devatā-nāma), the name of the Guru (guru-nāma) as well as (tathā) the Mantra (mantram) except at the time of worshiping (pūjā-kālāt ṛte).
He should not use (na bhuñjīta) the bed, etc. (śayyā-ādi) which has been used by the Guru (guru-upabhuktam).
Whatever (yad kiñcid) kind of worldly sport, etc. (laukikam krīḍa-ādi) (the disciple practices,) he should not make (na kuryāt) that (tad) in the presence of the Guru (guru-sannidhau).
With exception of him --i.e. of the Guru-- (tad-vyatirekeṇa), he should not consider (na... kuryāt) that another (person) (anyatra) has a superior intellect (utkarṣa-buddhim).
Everywhere (sarvatra), in the rites of offering to the dead, etc. (śrāddha-ādau), he should worship (pūjayet) only (eva) the Guru (gurum).
And (ca) in all the occasional rites (sarveṣu... naimittikeṣu), he should not say (na vadet) the words śākinī, etc. (śākinī-iti-ādi-śabdān).
He should worship (pūjayet) the days when festivals are held --an additional meaning is "the days of the new moon and the full moon"-- (parva-dināni).
He should not meet (saṅgatim na kuryāt) with the ones who have a lower viewpoint, such as vaiṣṇava-s --followers of Viṣṇu--, etc. (vaiṣṇava-ādyaiḥ adhas-dṛṣṭibhiḥ saha).
He should not see (na paśyet) those who are in this doctrine (etad-śāsana-sthān) with a notion of their previous castes (pūrva-jāti-buddhyā).
When the group of the Guru --i.e. his family-- comes to (his) house (guru-varge gṛha-āgate), he should perform (kuryāt) a sacrifice --i.e. a worship-- (yāgam) to the utmost of his power (yathāśakti).
He should abandon (tyajet) someone (kañcid) who is in a lower path (adhas-mārga-sthitam) —(such as) a vaiṣṇava, etc. (vaiṣṇava-ādyam)—, even (api) if he was adopted as his --i.e. of the disciple-- Guru --i.e. even if the disciple adopted that vaiṣṇava, etc. as his Guru-- (gurū-kṛtya) out of (mere) curiosity about his scriptures (tad-śāstra-kutūhalāt).
Even (api) then --i.e. while the disciple adopted that vaiṣṇava, etc. as his Guru-- (tadā), he should not consider --lit. he should not see-- (na... paśyet) (this Guru) to be endowed with a superior intellect (utkarṣa-buddhyā).
He should not associate, in (their) practices and behaviors (samācāra-melanam na kuryāt), with liṅgī-s --lit. people having marks-- (liṅgibhiḥ saha). He should only worship (kevalam... pūjayet) them (tān) according to his own capacity (yathāśakti).
He should abandon (tyajet) (his) doubts (śaṅkāḥ).
While remaining (sthitaḥ) in the cakra --viz. in the Kulacakra-- (cakre), he should not think (na saṅkalpayet) about the divisions of lowest, highest, etc. (carama-agrya-ādi-vibhāgam) produced by birth (janma-kṛtam).
He should not consider (na... paśyet) another (anyat) sanctuary, place of pilgrimage, etc. (āyatana-tīrtha-ādikam) with higher esteem (bahumānena) than (his own) body (śarīrāt ṛte).
He should constantly remember (anavaratam smaret) the heart of the Mantra (mantra-hṛdayam). Thus (iti evam), the disciple (śiṣyaḥ), after listening to, bowing to and approaching (the Guru) (śrutvā praṇamya abhyupagamya), (and) after completely satisfying (paritoṣya) the Guru (gurum) with a dakṣiṇā --the fee a Guru charges the disciple for his work-- (dakṣiṇayā) consisting of wealth, wife and body --i.e. the fee extends even to all wealth a disciple can have, his wife and his own body-- (dhana-dāra-śarīra-paryantayā), he should please (tarpayet) the ones who have been previously initiated (pūrva-dīkṣitān) and (ca) the afflicted, helpless, etc. (dīna-anātha-ādikān).
According to a future rule (bhāvi-vidhinā ca), he should please (tarpayet) the group of Mūrti-s (mūrti-cakram).
In this way (ittham), (the disciple) becomes a samayī --viz. someone who follows rules of discipline-- (samayībhavati).
(He is) someone who is fit for --or "entitled to"-- (adhikārī) the practice of Mantra (mantra-abhyāse), for the regular worship --i.e. the daily worship-- (nitya-pūjāyām) (and) for the acts of hearing and studying (scriptures) (śravaṇe adhyayane). However (tu), during an occasional rite (naimittike), he should only entreat (eva abhyarthayeta) the Guru (gurum). Here end (iti) the conventional rule(s) (sāmayikaḥ vidhiḥ).
"After reflecting upon (ālocya) the whole (samastam) course/path (adhvānam) within (antar), (and) after perceiving (atha avalokya) that his own Self (svam ātmānam) is Full/Perfect (pūrṇam), (a Guru) should see (a disciple) (paśyet) with a disposition for Favor --i.e. he should want to confer the disciple Grace-- (anugraha-dhiyā) up to dvādaśānta (dvi-ṣaṭka-paryantam) --i.e. the Guru should want to bestow Grace on the disciple till he reaches the higher dvādaśānta located at twelve finger-widths from Brahmarandhra--. Thus (evam), the disciple --lit. the pupil-- (śiśuḥ) becomes --lit. is-- (syāt) a samayī or someone who follows rules of discipline (samayī... iti)".»
"Although the description by illustrious Abhinavagupta is extremely clear (śrīmat-abhinavaguptena varṇane atyantam spaṣṭe api), I must explain some things (mayā vastūni kānicid vyākhyātavyāni eva). The goal (lakṣyam) of the ritual (kriyāyāḥ) (is) identification of all —fire, big and small wooden ladle, vessel, etc.— with Parabhairava (agni-sruk-sruva-arghapātra-ādi-rūpasya sarvasya parabhairava-tādātmyam). Now (adhunā), all of the conventional rules (sarva-sāmayika-vidhayaḥ) are described (varṇitāḥ) by eminent Abhinavagupta (abhinavagupta-pādaiḥ) in the fifteenth chapter (pañcadaśa-āhnike) of venerable Tantrāloka (śrī-tantrāloke):
«The Guru (guruḥ) should make him who has become a portion of Rudra --i.e. his disciple-- hear (tam āpādita-rudra-aṁśam... śrāvayet) the sixty-four --lit. eight groups of eight-- (aṣṭa-aṣṭaka-ātmakān) samaya-s or observances (samayān) defined (nirūpitān) in Devyāyāmalatantra, etc. (devyāyāmala-ādau)||521b-522a||
(There is) an eightfold (aṣṭadhā) group of eight rules (samaya-aṣṭakam): '(1) What is not to be said (avādaḥ), (2) what is not to be done (akaraṇam), (3) what is to be kept hidden (gūḍhiḥ), (4) worship (pūjā), (5 and 6) presenting libations and contemplation (tarpaṇa-bhāvane), (7) the act of striking (hananam) and (ca) (8) the act of bewildering (mohanam... iti)'||522b-523a||
(1) He --viz. the disciple who has been initiated-- should not say (na... vadet) these eight things --lit. eight times, in eight portions, etc.-- (aṣṭadhā): (He should not speak) about the nature (svabhāvam) of Mantra-s and Tantra-s (mantra-tantrāṇām), about rules, behavior and the meetings (between Siddha-s and Yoginī-s) (samaya-ācāra-melakam), (he should not be involved) in false chattering (asat-pralāpam), (he should not give himself over to) harsh and contumelious speech (paruṣam) (and he should not tell) lies (anṛtam)||523b-524a||
(2) He should not do (na ca ācaret) (these eight things: He should not be involved in) fruitless (aphalam) behavior (ceṣṭitam) (and) in harming (hiṁsām), (he should not) get in contact with the wives of others (para-dāra-abhimarśanam), (he should abstain from) arrogance (garvam) (and) deceit (dambham), (and he should not practice) the Tantra dealing with ghosts, poisons and sicknesses (bhūta-viṣa-vyādhi-tantram)||524b-525a||
(3) He should hide (gūhayet) (these eight things:) Himself (svam), Mantra (mantram) and (ca) rosary (akṣasūtram), Vidyā (vidyām), the nature of knowledge (jñāna-svarūpakam), the good qualities in (his) behavior (samācārān guṇān), afflictions (kleśān) (and) marks of accomplishment/success (siddhi-liṅgāni)||525b-526a||
(4) He should worship (pūjayet... tu) this (idam) aggregate of eight (things) (aṣṭakam) to the utmost of his power (yathāśaktyā): Guru (gurum), scripture (śāstram), God and Fire (deva-vahnī), those who are advanced/experienced in Knowledge (jñāna-vṛddhān), women (striyaḥ), vow (vratam) (and) Guru's group/family (guru-vargam)||526b-527a||
(5) He should present libations (tarpayet) to the wretched (dīnān), the afflicted (kliṣṭān), the forefathers (pitṝn), the protectors of the field --i.e. the tutelary deities-- (kṣetra-pālān), the multitudes of living beings (prāṇi-gaṇān), the birds (khagān), the hosts of spirits residing in the burning grounds/cemeteries (śmāśānikam bhūta-gaṇam) and (ca) the goddesses in the body (deha-devīḥ)||527b-528a||
(6) He should contemplate (bhāvayet) (these eight things) from the mouth of the Guru --i.e. such as his Guru has taught him-- (guru-vaktrāt tu): Śiva (śivam), Śakti (śaktim) as well as (tathā) the Self (ātmānam), the Seal (mudrām), the nature of the Mantra (mantra-svarūpakam) together with --lit. and-- (ca) Transmigration, Enjoyment and Liberation (saṁsāra-bhukti-muktīḥ)||528b-529a||
(7) He should strike --in the sense of removing, though the literal meaning is "he should kill/destroy"-- (ghātayet) attachment (rāgam), hatred (dveṣam) and (ca) calumny/detraction (asūyām), fear, envy, self-conceit (saṅkoca-īrṣya-abhimānitāḥ), those who break the rules (samaya-pratibhettṝn) and (ca) those who do not observe them --i.e. who do not observe such rules-- (tad-anācārān)||529b-530a||
(8) He should bewilder (mohayet) those who are on the path of the paśu-s --lit. beasts, i.e. people in bondage-- (paśu-mārga-sthitān), those who are cruel (krūrān), the haters (dveṣiṇaḥ), those who are treacherous (piśunān), the fools (jaḍān) and (ca) the followers/attendants (anucarān) of a king (rājñaḥ), the sinners --lit. the sins-- (pāpān) and (ca) those who cause obstacles (vighna-kartṝn)||530b-531a||
And (ca) the Śākinī-s (śākinyaḥ) are to be worshiped (pūjanīyāḥ). They (tāḥ ca) are thus mentioned in venerable Gamatantra (ittham śrī-gama-uditāḥ): 'In their case --i.e. in the case of the Śākinī-s-- (yāsām), temerity (sāhasam) (is) double (dviguṇam) and (ca eva) desire of sensual enjoyments (kāmaḥ) is quadruple (caturguṇaḥ), while (ca) covetousness (lobhaḥ) is eightfold (aṣṭaguṇaḥ), (therefore) one should distrust them (tāsām śaṅkyam). It is enough (alam) (to say disrespectfully) 'Śākinī-s' (śākinyaḥ iti) (to make them angry)'||531b-532||
(It is specified) in venerable Madhvakula --in Jayadrathayāmalatantra-- (śrī-mādhave kule) (that:) 'One --i.e. the initiate-- should not stay (na... vastavyam) with those paśu-s (taiḥ... paśubhiḥ saha) who (ye) are in the Kula tradition (kula-āmnāya-sthitāḥ) but (tu) are excluded from the substances of the heroes (vīra-dravya-bāhyāḥ... iti)||533||
(The initiate) should always worship (sadā arcayet) the group of deities, Guru, fire and scripture(s) (devatā-cakra-guru-agni-śāstram) as an usual practice (sāmyāt). He should not eat anything (na kiñcid api bhakṣayet) which has not been given (aniveditam) (firstly) to them (etebhyaḥ)||534||
He should not snatch away (na apaharet) this substance (etad-dravyam) (which has been offered to them). He should worship (prapūjayet) the Guru's group/family (guru-vargam). And (ca) it --viz. the group/family-- (saḥ) consisting mostly of his brothers, wife and sons (tad-bhrātṛ-bhāryā-tuk-prāyas) is (bhavet) made by Knowledge (vidyā-kṛtaḥ) and not (na) made by a blood-relation --lit. a relation through uteri-- (yoni-sambandha-kṛtaḥ), because (yatas) (if it were so,) he (saḥ) (would be) a worldly (laukikaḥ) paśu --a person in bondage-- (paśuḥ)||535a-536a||
He who is a receptacle of his intense affection --i.e. the person to whom the Guru feels intense affection-- (tasya abhiṣvaṅga-bhūmiḥ tu) is to be honored/worshiped (arcyaḥ) for gratifying the Guru (guru-ārādhana-siddhaye), but (tu) not (na) due to his own greatness (sva-mahimnā); moreover (punar), his family (tad-vargaḥ) (should be honored/worshiped) just as the Guru (is honored/worshiped) (guru-vat)||536b-537a||
(The disciple) should not blame/censure/find fault with (nindām na kurvīta) the Guru (guroḥ) and (ca) he should not find (na ācaret) a cause (hetum) for that --viz. for blaming/censoring/finding fault with his Guru-- (tasyai). And (ca) he should neither listen (na.. śṛṇuyāt) to that --blame, etc.-- (tām) (coming from other people's mouths) nor should he make him angry (na enam kopayet). In front of him --in front of the Guru-- (agratas asya ca), apart from serving him (tad-sevanāt ṛte), he should not do (na... prakurvīta) anything (kiñcid) without (vinā) (his) command/permission (ājñayā), whether it be a usual --related to this world-- or an unusual --not related to this world-- (laukika-alaukikam) action (kṛtyam), getting angry --although 'krodha' means 'anger', it is here declined in Accusative case and combines with 'na... prakurvīta' (he should not do), i.e. he should not get angry (without his command/permission)-- (krodham), playing --I use here the same logic as with 'krodham'-- (krīḍām), practicing austerity (tapas) (and) muttering a Mantra (japam)||537b-539a||
He should not use (na upabhuñjīta) anything (yad kiñcid) which has been used by the Guru (guru-upabhuktam) —(whether it be) bed, clothes, seat, etc. (śayyā-vastra-āsana-ādikam), nor should he touch (na spṛśet) (all that) with his feet (tad-padbhyām); (instead,) he should rather venerate (kintu vandayet) (those things)||539b-540a||
It is also enunciated (api uktam) in illustrious Traiśirasa (śrīmat-traiśirase):
'Even if (api) he observes the vow of the blade of the sword (asi-dhārā-vrataḥ... san) while he remains (tiṣṭhet) like a log --i.e. having a full samāveśa or absorption-- (kāṣṭha-vat) in a forest (araṇye) practicing kṛcchra, cāndrāyaṇa, etc. (kṛcchra-cāndrāyaṇa-ādibhiḥ), (and) even if (api) he is engaged in Yama-s --Restraints-- and Niyama-s --Observances-- (niyamasthaḥ yamasthaḥ), he does not obtain (na aśnute) the Highest State (tad padam... param). Nonetheless (tu), he who is occupied with worshiping the Guru (guru-ārādhana-saktaḥ) with mind, action and words (manasā karmaṇā girā), gets (prāpnoti), from the satisfied Guru (gurutas tuṣṭāt), the Full (pūrṇam) Great Wonder (mahā-adbhutam) (which is the Highest) Good (śreyas). Just as (yathā) the earth (bhūmiḥ... sā) completely covered (chāditā... samantatas) by snowfalls (hima-pātaiḥ) always (sadā) remains (tiṣṭhate) as hard stone (aśma-vat) through a union and a contact with the wind --lit. 'through a windy union and contact', if this makes any sense-- (māruta-śleṣa-saṁyogāt), so (tadvat), when Yama-s --restraints--, etc. are steady (yama-ādau niścale), a single (ekaḥ tu) state/sentiment (bhāvaḥ) is assumed (gṛhyate). But (tu) the full and expansive Knowledge (pūrṇam prasarat-jñānam), which is Consciousness (cittvam) residing (avasthitam) everywhere (sarvatas) (and also) dwelling in the objects (jñeya-stham), is (only) obtained (āpyate) from a Guru who has been (duly) worshiped/propitiated (guroḥ... ārādhitāt). His talking --the Guru's talking-- (tad-kathā) about That --lit. about Which-- (yasya) immediately (sadyas eva) leads (nayet) (the disciple) upward (ūrdhvam). Therefore (tasmāt), he should worship/propitiate (ārādhayet) the Guru (gurum)'||540b-545||
(It is) also (specified) (api) in venerable Trikasāra (śrī-sāre) (that) through his conversation --Guru's conversation-- (asya sambhāṣāt), sin (pātakam) is destroyed (naśyati) at once (kṣaṇāt). Therefore (tasmāt), having examined (the Guru) (parīkṣya) with effort (yatnena) according to what is enunciated in the scriptures (śāstra-uktyā) as regards the marks/characteristics of (his) Knowledge (jñāna-lakṣaṇaiḥ), (and) if he behaves as someone whose conduct is regulated by the scriptures (śāstra-ācāreṇa varteta), then (tena) keep (his) company (saṅgam... kuru) accordingly (tathā). He proclaims (vadet) Knowledge (jñānam) out of love (snehāt jātu); he (saḥ) is not seized (na hriyate hi) by covetousness --I am reading 'lobhena' for 'lobhāt'-- (lobhāt)||546a-547||
Because of his satisfaction --i.e. Guru's satisfaction-- (tena tuṣṭena), the gods (devāḥ) become satisfied (tṛpyanti), and (ca) the forefathers themselves (pitaraḥ eva), coming out (uttīrya) of hell (narakāt), immediately (sadyas) go (yānti) to the Great (mahat) Abode/Residence of Śiva (śiva-puram)||548||
He --Abhinavagupta refers to a ghost-- (saḥ) (who) resides (tiṣṭhet) in any house (yatra gṛhe) (and) experiences the fruits of his bad karma --lit. enjoys, suffers, experiences, etc.-- (bhuṅkte), proceeds (vrajet) certainly (tu) to the Abode of Śiva (śiva-puram). Knowing (jñātvā) so (iti), he should always worship (sadā... arcayet) his own (svam) Guru (gurum) in the ceremony performed in honor of the departed forefathers (pitrye śrāddhe)||549||
And (ca) the Guru (saḥ... guruḥ) should eat (bhuñjīta) (that offering) himself (svayam), (and) having done that --I expected 'tatkṛtvā'-- (tad-kṛte), (he --viz. the Guru--) should order (ādiśet) the others (anyān) (to do the same thing). But (tu) the initiate (dīkṣitaḥ) (who), during the ritual for the departed spirits, etc. (śrāddha-ādau), performs (ācaret) the ceremony (vidhim) independently --lit. free-- (svatantram), all (sarvam) that (tad) which he does --lit. of his-- (tasya) (is) fruitless (niṣphalam), and (ca) (additionally) the rule --I expected 'samayaḥ'-- (samayena) is transgressed (laṅghyate)||550a-551a||
He should distribute --another meaning is 'He should avoid'-- (vivarjayet) the substance (dravyam) which is fit for Caṇḍī (caṇḍī-yogyam) (and) is offered according to the established truth (saiddhāntika-arpitam) --some translators opine that the translation should be something like: 'He should avoid wrong notions concerning the substance which is fit for Caṇḍī, etc.', which, in my humble opinion, is too far-fetched--. (With reference to a woman,) he should never pronounce (na kadācid samuccaret) a word (śabdam) expressive of Śākinī --lit. a kind of female demon-- (śākinī-vācakam) --all in all, he should never call any woman 'a demon'--||551b-552a||
Women (striyaḥ) are to be worshiped (pūjyāḥ), (whether they are) ugly (virūpāḥ tu), old (vṛddhāḥ), living upon (selling) handicraft (śilpa-upajīvikāḥ), belonging to the lowest caste (antyāḥ), having altered limbs --i.e. deformed limbs-- (vikārita-aṅgyaḥ ca), prostitutes (veśyāḥ) (or) having a free behavior --i.e. liberals-- (svacchanda-ceṣṭitāḥ)||552b-553a||
Similarly (tathā ca) it is said (proktam) in venerable Gamatantra (śrī-game) (that women) are to be revered (pūjanīyāḥ) through effort (prayatnatas). Women who have abandoned the established rule of conduct (nis-ācārāḥ), who eat everything (sarva-bhakṣyāḥ), who are devoid of dharma and adharma --righteousness and its opposite-- (dharma-adharma-vivarjitāḥ), who have a free life (svacchanda-gāḥ), who eat meat (palāśinyaḥ) (or) who are libertine (lampaṭāḥ) (are) like (iva) deities (devatāḥ)||553b-554||
Prostitutes (veśyāḥ) are to be worshiped (pūjyāḥ), and (ca) their house(s) (tad-gṛham) (are) Prayāga --the sacred place where Gaṅgā, Sarasvatī and Yamunā sacred rivers meet-- (prayāgaḥ). Here (atra), (the person who was initiated) should worship Krama --i.e. the goddesses described in that school of Trika Shaivism-- with sacrifices (yajet kramam). Regarding women (strīṣu), he should not do anything (tad na ācaret kiñcid) by which (yena) he might despise (jugupsate) them (tābhyaḥ)||555||
For this reason (atas), he should not see (na... paśyet) them (tāḥ) when they are naked (nagnāḥ), nor (should he see them) (na ca api) when they are with their breasts exposed (prakaṭa-stanīḥ). Nor should he despise (vā na jugupseta) the deformity (mudrikām) of (a woman) whose form is old (vṛddhāyāḥ saṁsthitāyāḥ). There (tatra), deterioration (vaikṛtyam) (is) beauty (saurūpyam). He should not show (na prakāśayet) the meeting (between Siddha-s and Yoginī-s) (melakam)||556a-557a||
He should worship (pūjayet) the form/idol/statue of a god (deva-mūrtim) devoid of adornments --lit. whose body is empty-- (śūnya-tanum) at the intersection of three paths, etc. (tri-patha-ādiṣu). Worship (pūjā) of the Guru (guroḥ), a time when there is an intermission of study (an-adhyāyaḥ), (should be) especially (performed) (viśeṣatas) on all festivals/holidays (sarva-parvasu), whether they are general or special (sāmānya-viśeṣeṣu). During the meeting (of Siddha-s and Yoginī-s) (melake), there should not be covetousness --others read 'loka' instead of 'lobha'; in this case, the translation would read: 'there should not be worldly activities'-- (lobha-varjanam)||557b-558||
He should never despise (na jugupseta... kadācana) the substance of the heroes (vīra-dravyam) such as wine, etc. (madya-ādi). Moreover (atha), he should not censure (na nindet) those who enjoy with it --i.e. with the substance of the heroes-- (tad-joṣiṇaḥ tathā). (Instead,) he should always pay homage (to them) (vandeta nityam)||559||
There are no faults (na doṣāḥ) in teaching (about those people who enjoy the substance of the heroes) (upadeśāya) if (ced) he does not hate (them) (vidviṣet) in (his) heart --expecting 'hṛdaye'-- (hṛdayam). (Regarding those things,) he should strive after (yateta ca) removing the portion of dissimilar vikalpa-s --i.e. dissimilar thoughts-- (vijātīya-vikalpa-aṁśa-utpuṁsanāya)||560||
Since (yatas) the name (nāma) of the Guru (guroḥ), the scripture (śāstrasya) (and) the goddesses (devīnām) (is) a Mantra --expecting 'mantraḥ'-- (mantre), therefore (tatas) it is not to be uttered (na uccāryam) at any time other than (anyatra) (the moment of) worship (arcātas). After that (tatas), once it is invoked (āhūtam), he should offer libations (to that name which is a Mantra) --lit. he should satisfy, gratify, etc.-- (tarpayet)||561||
Because (yatas) the Lord (bhagavān) said (a long time ago) (ūce):
'And (ca) if (yadi) he does not perform (na kuryāt) satisfaction/gratification (tarpaṇam), (by offering libations,) of the Mantra which has come (to him) (āgatasya... mantrasya), It --viz. the Mantra-- (tad) (will) destroy/remove/take away (harati) half of (his) body (ardha-śarīram... iti)'||562||
Also (ca), in venerable Ūrmikaulārṇavatantra (śrīmat-ūrmau) (it is said that) he --viz. the disciple who has been initiated-- should not certainly disclose (na vai... prathayet) the behavior (ceṣṭitam) of goddesses --i.e. of the Yoginī-s-- (devīnām) (and) heroes --i.e. Siddha-s-- (vīrāṇām), nor (na) should despise (all that) (jugupseta), nor (na) should address (them) (vadet) without the substances of the sacrifice in his hands (a-dravya-pāṇikaḥ)||563||
While holding the substances of the sacrifice in (his own) hands (dravyakareṇa ca), the name (nāma) of the Guru (guroḥ), preceded by 'śrī' --lit. venerable-- (śrī-pūrva), is to be uttered (vaktavyam). The shadow (ca chāyā) of the Guru, etc. (guru-ādīnām) is not to be lept or passed over (na laṅghyā). While talking (jalpam kurvan) with pilgrims --others read 'dvaitibhiḥ saha', i.e. 'with dualists'-- (tairthikaiḥ saha) he should not mention (na... vadet) the meaning --others read 'teachings'-- of his own scriptures (sva-śāstra-artham). (In fact,) he should not even refer (to that) (na api ca sūcayet)||564a-565a||
He should also perform (ca kuryāt) the regular and the special worship(s) --expecting nityām-- (nityāt viśeṣa-pūjām) during occasional ritual(s) (naimittike vidhau). After that (tatas api), in the middle (madhye) of the year (varṣasya), (and) afterward (tatas api hi), during the sacred thread ceremony (pavitrake)||565b-566a||
He who has not performed the nyāsa of the Mantra (anyasta-mantraḥ) should not sit (na āsīta) (during the ceremony of initiation,) nor should another scripture be used (sevyam śāstra-antaram ca no). Because (hi) undeveloped (aprarūḍham) knowledge (vijñānam) might tremble (kampeta) through contemplation on (a scripture) other (than ours) (itara-bhāvanāt)||566b-567a||
Conformably to the sacrifice for the deities (davatā-yāga-yogatas), domestic utensils and weapons (gṛhopaskaraṇa-astrāṇi) are to be worshiped (arcyāni). Thus (iti), he should not touch (na... spṛśet) (them) with (his) feet (padbhyām vai) nor should he leap or pass over (them) (na api vilaṅghayet)||567b-568a||
When the Guru's family comes home (guru-varge gṛha-āyāte), he should perform (ācaret) some (kañcid) special (ritual) (viśeṣam). He should not censure, etc. (na nindā-ādi kuryāt) the initiates (dīkṣitānām) accompanied with enmity/hatred/contempt/aversion (vidveṣa-pūrvakam)||568b-569a||
There is no fault (no doṣaḥ) in teaching (upadeśāya) (other people), because (hi) he (saḥ) is not accompanied by enmity/hatred/contempt/aversion (a-vidveṣa-pūrvakaḥ). He should not live (na... saṁvaset) with people whose viewpoints are inferior such as vaiṣṇava-s --followers of Viṣṇu-- and so on (vaiṣṇava-ādika-adhaḥstha-dṛṣṭibhiḥ) —No need of (doing that) (alam)!—, nor should he reveal (na... prakaṭayet) before other people --lit. of them-- (eṣām) (his) situation (sthitim) eating, sleeping, etc. with (such people endowed with inferior viewpoints) (saha-bhojana-śayyā-ādyaiḥ) --Sanskrit in this last portion of Ūrmikaulārṇavatantra is just extremely far-fetched--||569b-570||
It is said (uktam) in venerable Mādhavakulatantra (śrī-mādhavakule) that he --the initiate-- should always avoid (varjayet sadā) those who are in other doctrines/disciplines (śāsana-antara-saṁsthitān), what is proclaimed in the Veda-s (veda-uktim), what is proclaimed by the vaiṣṇava-s (vaiṣṇava-uktim) and (ca) what they say (taiḥ uktam) --there is a kind of redundancy here, i.e. Sanskrit could be better--||571||
Through association (samparkāt) with those who are not in the same Kula --expecting 'Akulīnaiḥ'-- (akulīneṣu), (there is) fear (bhayam) of falling (patanāt) from that Kula --i.e. from one's own Kula-- (tad-kulāt). (As the initiate is) in an tradition of Kula which is exclusive --lit. which is in one and the same vessel-- (eka-pātre kula-āmnāye), therefore (tasmāt), he should avoid (parivarjayet) those (who are in other Kula-s) (tān). But (if) (ca) by negligence/mistake (pramādāt) friendship had been made (kṛte sakhye), he should certainly worship (tu pūjayet) the cakra --the sacred diagram-- (cakram) in the assembly (goṣṭhyām)||572a-573a||
It is also declared (ca kathitam) in venerable Ūrmikaulārṇavatantra (śrīmat-ūrmau) that he should not associate (samparkam na eva kārayet) with someone who serves/worships/honors another Āgama --revealed scripture-- (āgama-antara-sevake), with someone who is devoted to another Guru (guru-antara-rate), with someone who is a fool --lit. with someone who is under the sway of Moha or Māyā, viz. with someone who is not interested in elevating his state of consciousness, and not necessarily 'a fool' like one could understand the word from a common viewpoint, that is, a person might be very smart in this world and its affairs but a fool in spirituality-- (mūḍhe), with someone who subsists by the substances of the Godhead --i.e. he earns his living selling those substances-- (deva-dravya-upajīvake), with someone who exerts violence/hostility toward a śakti --though in general all women are 'śakti-s', here the Tantra seems to be speaking of those women who are yoginī-s-- (śakti-hiṁsā-kare) (or) with someone who is wicked (duṣṭe)||573b-574||
During initiation, etc. (dīkṣā-ādau), he should not go (na... vrajet) to the place of the sacred fire, etc. (āyatana-ādikam) with vikalpa --i.e. thoughts-- (vikalpena), nor should he find (na eva... caret) any reason (yad nimittam... tad) (to justify his) laxity with regard to practicing what has been said (ukta-āsthā-śithilatve)||575||
He should neither see (na paśyet) nor (na api) call (udīrayet) nor (na ca) treat (vyavaharet) those who are established in (his) doctrine/discipline (śāsana-sthān) according to (their) previous caste (purā-jātyā). (Instead, he should see, call and treat) all (of them) (sarvān) only (kevalam) as being in unity with Śiva --i.e. they are Śiva-- (śiva-abhedena)||576||
He should sit (āsīta) together with (sākam) those who have true Knowledge (sat-vidyaiḥ) and (ca) should strive after (yateta) the splendor of Knowledge (jñāna-dīptyai). He should not approach (na... vrajet) a woman who is not sanctified/purified/consecrated --viz. a woman who has not been initiated-- (asaṁskṛtām). (If the sexual encounter happens anyway,) he should not make --reading 'na ca ācaret'-- (na ca ānayet) that which is born from it --i.e. the resulting sexual fluids-- (tad-jam) fruitless (viphalatvam)||577||
There --reading 'tatra hi' instead of 'tannahi'-- (tad na hi), (the place) where the (secret) rite (take places) at midnight during the meeting (of Siddha-s and Yoginī-s) (melakā-ardha-niśā-caryā) should be devoid of people --i.e. it should be a secret place-- (jana-varjam ca). And (ca) he should smell (jighret) the odor of burning meat, etc. --lit. of the burning of meat, etc.-- (māṁsa-ādi-dāha-gandham). He (asau) (who does so) is undoubtedly dear to the Goddess (devī-priyaḥ hi)||578||
While observing (pālayan) the Guru's command (guru-ājñām), he should abandon (tyajet) everything (sarvam) (and) become (bhavet) identical with the Mantra (mantra-mayaḥ). He should not be fruitlessly occupied (niṣphalām na eva ceṣṭeta) with the threefold (trividhām) ritual (kriyām) --literally reading 'he should not be occupied with the fruitless threefold ritual', which sounds inappropriate, apparently'-- without doing/practicing (akurvan) worship of the scriptures, muttering of the Mantra, meditation, discernment and whatever thing is favoring (all) that (śāstra-pūjā-japa-dhyāna-viveka-tad-upakriyāḥ). He should not damage (to others) --reading 'bādham' instead of 'vādam'; if the word is really 'vādam' (speech, controversy, dispute, argument, etc.), the meaning would be very strange, to say the very least-- (na vādam ca kuryāt) by means of Mantra and Tantra (mantra-tantraiḥ), nor should he feed (other people) (no bhakṣayet) on poison (viṣam)||579-580||
And (ca) when the rules/observances get broken (by someone) (samayānām vilope), he should ask (pṛcchet) the Guru (gurum). In (his) absence (asannidhau), (he should ask) another (person) (anyam) in his group (tad-vargam) who belongs to his own (spiritual) family (nija-santānam). (And) even (api) in his absence (tasya... asannidhau), without thoughts (nirvikalpam) (and) through effort (prayatnatas), he should follow/do/practice (anutiṣṭhet ca) what he --i.e. the Guru-- said to him (tena uktam), because (yatas) the Guru (guruḥ), having made (his) mind identical with That/Him by means of an enlightenment --i.e. of a perfect understanding-- about the scriptures, etc. (śāstra-ādi-sambodha-tad-mayī-kṛta-mānasaḥ), (is) Śiva Himself (śivaḥ eva) (and consequently) no false thing in his speech (na asya vāk-asatyā) could emerge --lit. could go forth/issue out/spring-- (viniḥsaret)||581a-583a||
The act of bowing (prahvībhāvaḥ) in the case of Śiva --i.e. the act of bowing before Śiva-- (śivasya) is for the purification/perfection of one's own self (sva-ātma-saṁskṛtyai). However (punar), in the case of the Guru --viz. the act of bowing before the Guru-- (guroḥ), (the act of bowing) gladdens (him --i.e. the Guru--) --expecting 'hlādayati'-- (hlādāyeti). (Thus,) it is for a double purpose --viz. to purify and gladden-- (ubhaya-arthāya). His satisfaction --Guru's satisfaction-- (tad-tuṣṭiḥ) is a giver of (good) fruits (phala-dā) in the case of the disciple --lit. in the case of the pupil; all in all, Guru's satisfaction gives good fruits to his disciple-- (śiśoḥ)||583b-584a||
The samayī --i.e. the one who was initiated into samaya, i.e. into discipline, rules, observances-- (samayī) who also has a completely awakened Consciousness (api vibodha-bhāk) (and) whose accomplishment/success only depends on the Guru (guru-āyatta-eka-siddhiḥ hi) should consider (vidyāt) (his) Guru (gurum), due to (his) great respect for that awakened Consciousness (tad-bodha-bahumānena), to be the best of Guru-s (guru-tamam)||584b-585a||
On this account (atas), he who (yaḥ... asau... saḥ), after obtaining (samprāpya) knowledge (vijñānam), (does not) have great respect --expecting 'bāhumānavān' instead-- (bāhyamānavān) for the Guru (gurau), is not trustworthy regarding (his) knowledge --i.e. one cannot trust his knowledge-- (na... vijñāna-viśvastaḥ). It is not (na) a false thing --others read 'na āsaktam' in the sense that 'he is not zelous', but this is not consistent; they should read 'na āsaktaḥ' instead, but with this reading the whole stanza would change too much-- (asatyam) (to say that he has) fallen (from the spiritual path) (bhraṣṭaḥ eva) --Sanskrit in this stanza is truly confusing--||585b-586a||
He should not at all worship (na arcayet jātu) a devotee --some authors read 'uktam' - 'said'-- (tam... bhaktam) who knows the scriptures --reading 'śāstrajñam'-- (śāstritam) only by word (vacas-mātreṇa), whose mind does not have confidence in knowledge (jñāna-anāśvasta-cittam) (and) who offends knowledge (vijñāna-dūṣakam) with (his) heart (hṛdā)||586b-587a||
Such (tādṛk ca) a Guru (guruḥ) is not to be made (one's own Guru) (na... kāryaḥ). Even (api) after having made (kṛtvā) him (his Guru) (tam), he should abandon (him) (parityajet). By using (his) main intelligence (mukhya-buddhyā), he should not consider (na sampaśyet) those who are followers of Viṣṇu, etc. --lit. 'those who are connected with followers of Viṣṇu, etc.', if this makes any sense-- (vaiṣṇava-ādi-gatān) to be Guru-s (gurūn)||587b-588a||
Accordingly (tathā ca), the distinguishing attribute (viśeṣaṇam) of a Guru (guroḥ) is mentioned (uktam) in the venerable (scripture) called Ūrmikaulārṇavatantra (śrīmat-ūrmi-ākhye). Guru's command (guru-ājñā), since there is the danger to (lose one's own) life (prāṇa-sandehe), is not to be disregarded or doubted/questioned (na upekṣyā no vikalpyate)||588b-589a||
He (asau) is said to be (uktaḥ hi) a 'Guru' (guruḥ iti) by whom (yena) Kaula initiation (kaula-dīkṣā), Kaula scriptures (kaula-śāstram) (and) knowledge of the Supreme Principle (tattva-jñānam) are revealed (prakāśitam). Others (anye) (just) bear the name (nāma-dhāriṇaḥ) indeed (vai)||589b-590a||
In venerable Ānandaśāstra (śrīmat-ānandaśāstre ca), the distinguishing attribute (of a Guru) (viśeṣaṇam) is mentioned (uktam) in the same way (tathā eva): He (saḥ) (is) indeed (vai) a Guru (guruḥ) from whom (yasmāt) initiation (dīkṣā), Mantra scriptures (mantra-śāstram) (and) knowledge of the Supreme Principle (tattva-jñānam) (are received)||590b-591a||
And (ca) he should remain (tiṣṭhet) without manifest marks (avyakta-liṅgaḥ) --i.e. without external marks showing his spiritual doctrine/family, etc.--. He should not bear (na... dhārayet) a mark (liṅgam) anywhere (kvacid), nor should he perform (na... kuryāt) ācāramelana --not sure about this term, but according to some authors it might mean the meeting between Siddha-s and Yoginī-s to do Kaula practices-- (ācāra-melanam) together with (sama) some people (kaiścid) bearing marks (liṅgibhiḥ). Those who bear marks (liṅginaḥ) are only to be protected (kevalam... pālyāḥ). The deformed/ugly (people) (virūpakāḥ) are not be treated with disgust/repugnance/abhorrence --bībhatsya is the Future Passive Participle of the Desiderative of the 'bādh' root-- (na bībhatsyāḥ)||591b-592||
In venerable Rātrikulatantra (śrīmat-rātrikule ca) it is said (uktam) (as follows:)
Liberation (mokṣaḥ) is destroyed by doubts (śaṅkā-apahānitaḥ). For someone whose vāsanā-s or latent tendencies are impure (aśuddha-vāsanasya), even (api) this (eṣā) talking about Liberation (mokṣa-vārtā) is hard to obtain (durlabhā)||593||
He should not write --'likh' means 'to write', but especially by hand-- (na likhet) (the bījamantra 'Sauḥ',) which is the heart of (all) Mantra-s (mantra-hṛdayam), as specified in venerable Kularatnamālā (śrīmat-mālā-uditam kila). He should extract (uddharet) the Mantra (mantram) from its body --i.e. from the respective 'prastāra'-- (tad-aṅgāt), but he should not write (it) (na tu... vilekhayet) in a document (lekhe)||594||
He should not feel strongly attached (abhiniveśam ca na kuryāt) to what is not the Truth (atattve) due to an (erroneous) partiality or inclination (pakṣapātatas). He should quickly abandon (drāk tyajet) the eight (aṣṭau) errors/mistakes he clings to (by unfathomable ignorance) (grahān) —which are like evil demons (grahān iva)—, which are shown in Kulagahvaratantra (gahvara-darśitān) (and) are born from caste, education, family, behavior, body, country, qualities and wealth (jāti-vidyā-kula-ācāra-deha-deśa-guṇa-artha-jān)||595a-596a||
Likewise (tathā), in venerable Niśicāratantra, etc. (śrī-niśicāra-ādau), (all those eight errors/mistakes he clings to by unfathomable ignorance) are shown --expecting 'upadarśitāḥ'-- (upadarśitān) as something to be abandoned (hayatvena). This (ayam) error/mistake (born from) caste (jāti-grahaḥ) (is) the supreme obstructive factor (para-nirodhakaḥ): 'I (aham) (am) a brāhmaṇa (brāhmaṇaḥ). How (katham) can I observe/follow (something) (mayā... anuṣṭheyam) other (aparam) than that which is enunciated in the Vedic scriptures (veda-śāstra-uktāt)?'. Thus (evam), even (api) other (errors/mistakes) (anye) can be given as an example (udāhāryāḥ) according to the path (established) in Kulagahvaratantra (kula-gahvara-vartmanā)||596b-598a||
In this context (atra), the error/mistake (a person ignorantly clings to) (grahaḥ) (is) that which (yaḥ... saḥ), even (api) unwillingly (avaśe), by showing (darśayan) the truth (tādrūpyam) in something whose nature is not so --i.e. by showing as true something that is untrue-- (a-tad-svabhāve), hides its own nature (svarūpa-ācchādakaḥ). (Therefore,) it is said to be (uditaḥ) like (iva) an evil demon (grahaḥ)||598b-599a||
No notion/imagination (no... kāpi kalpanā) of caste, etc. (jāti-prabhṛtiḥ) (is applicable) to the essential nature of pure Consciousness (saṁvid-svabhāve). But (tu) since it is not the real nature (a-svarūpeṇa) of (its) nature --reading 'rūpasya'-- (rūpam sā), (this error/mistake) is able (alam) to conceal (chādayati) that nature (tad-rūpam)||599b-600a||
Whatever (yā kācid) notion/imagination (kalpanā) of the undivided essence (akhaṇḍita-ātmanaḥ) of the Principle (called) pure Consciousness (saṁvid-tattvasya) brings about contraction (saṅkoca-kāriṇī). All that (sarvaḥ saḥ) (is) an error/mistake (grahaḥ). (Consequently,) he should abandon (parityajet) that (notion/imagination) (tām)||600b-601a||
In venerable Ānandaśāstra (śrīmat-ānanda-śāstre ca), it has been said (kathitam) by the One who stands at the head --i.e. by Parabhairava-- (parameṣṭhinā) (that) the Lord (prabhuḥ) (is) independent/indifferent/desireless (nirapekṣaḥ) (and) acts in a way nobody expects (vāmaḥ). The cause (kāraṇam) of it --i.e. of Śaktipāta or Grace bestowal-- (tatra) is not purity (of the person receiving His Grace) --reading 'śuddhiḥ'-- (śuddhyā)||601b-602a||
In this worship/sacrifice (makhe), the satisfaction of the goddesses (devī-tṛptiḥ) (is attained) by (offering them) red meats (rakta-māṁsaiḥ), and not (no) through the application of śauca --the practice of internal and external cleanliness/purity/purification-- (śauca-yojanāt). Ritual of worship --expecting 'kāryam'-- (kāryā) (should be) equally (performed) (samam) by twice-born --viz. by the brāhmaṇa-s-- as well as by those who belong to the lowest caste (dvija-antyajaiḥ). (So,) although (api) the rays (of pure Consciousness) (marīcayaḥ) taste (the respective objects after going out through the senses) (carvante), they are made immutable --expecting 'avikārakṛtāḥ'-- (avikāra-kṛtaḥ). For that reason (tena), hell (nirayaḥ) occurs (bhavet) through vikalpa or thought (vikalpāt). It is evident that (iti sphuṭam) the body (kāyaḥ) in all the living beings (sarva-prāṇiṣu) consists of all the gods (sarva-deva-mayaḥ)||602b-604a||
This (etad) has been very well described (su-nirūpitam) by venerable Nakuleśatantra, etc. (śrīmadbhiḥ nakuleśa-ādyaiḥ):
(They express that) the body alone (śarīram eva) (is) the sanctuary/sacred precinct (āyatanam). He should not go (na... vrajet) to another (anyat) sanctuary/sacred precinct (āyatanam). He should remember (smaret) one (ekam) Mantra (mantram) (and one) place of pilgrimage (tīrtham). He should avoid (varjayet) other places of pilgrimage (anya-tīrthāni)||604b-605||
After knowing (jñātvā) this (enam) easy (sukham) precept (vidhim), he should completely abandon (parityajet) the net of (other) precepts (vidhi-jālam). Apart from (muktvā) certainty (niścayam), samādhi or perfect absorption (samādhiḥ) is not obtained (na ca... upalabhyate) by no other (means) (anyena)||606||
Having understood (matvā) so (iti), he who knows the regulations (vidhāna-jñaḥ) should avoid (parivarjayet) bewilderment/confusion (sammoham). Apart from (muktvā) the heart (hṛdayam) of Mantra --i.e. Sauḥ-- (mantrasya), there is no other Supreme Truth anywhere (na ca anyat paramam kvacid). Having understood (matvā) so (iti), he who knows the regulations (vidhāna-jñaḥ) should abandon (parityajet) the net of Mantra-s (mantra-jālam)||607a-608a||
He should cause (others) to eat (prāśayet) the offering of food (naivedyam), and (ca) he should throw (kṣipet) the leftovers of that (tad-śeṣam) into the water (jale) of a river (nadyāḥ). There is no fault (na bhavet doṣaḥ) if all that is eaten (bhukte) by the fishes (taiḥ... jala-jaiḥ), (since they have perhaps) been previously initiated (pūrva-dīkṣitaiḥ)||608b-609a||
They (te) are called (prakīrtitāḥ) samaya-s or observances (samayāḥ) because they must be necessarily observed (avaśya-pālanīyatvāt), because they (permit a person) to get in touch (saṅgamāt) with the Supreme Principle (para-tattvena) (and) because they constitute the means to attain Knowledge (jñāna-prāpti-abhyupāyatvāt)||609b-610a||
After proclaiming (saṁśrāvya) the samaya-s or observances (samayān) in that way (evam) (and) after worshiping (sampūjya) God (devam), the Teacher/Preceptor --i.e. the Guru-- (daiśikaḥ) should emit/throw (the initiate) (visarjayet) into the peaceful Ether of his own Consciousness (sva-cit-vyomni śānte) by dissolving (therein) the form --others translate this as 'by dissolving therein the Mantra of His sacred body'; in my opinion, this is too far-fetched-- (mūrti-vilāpanāt... iti)||610b-611a||»
As (iva) a conclusion (paryavasānam) of my explanation (mad-vyākhyāyāḥ) on the thirteenth chapter called 'Explaining the initiation into discipline' (samayidīkṣā-prakāśana-ākhya-trayodaśa-āhnika-viṣaye) in venerable Tantrasāra (śrī-tantrasāre), now (idānīm) I am quoting (mayā udāhṛtāḥ) again (punar) the teachings (upadeśāḥ) of illustrious Abhinavagupta (śrīmat-abhinavaguptasya) at the end (ante) of this very chapter (āhnikasya asya eva) of venerable Tantrasāra (śrī-tantrasāre):
'In this way (ittham), (the disciple) becomes a samayī --viz. someone who follows rules of discipline-- (samayībhavati).
(He is) someone who is fit for --or "entitled to"-- (adhikārī) the practice of Mantra (mantra-abhyāse), for the regular worship --i.e. the daily worship-- (nitya-pūjāyām) (and) for the acts of hearing and studying (scriptures) (śravaṇe adhyayane). However (tu), during an occasional rite (naimittike), he should only entreat (eva abhyarthayeta) the Guru (gurum). Here end (iti) the conventional rule(s) (sāmayikaḥ vidhiḥ... iti... iti).'"||465||
गुरुणा विस्तीर्णव्याख्यायाः परं साधकोऽन्ते स्वगुरोः समयिदीक्षां प्राप्णोत्। ततः साधकः शिष्योऽभवत्। विश्वं सर्वं तस्यानन्दं धारयितुं नाशक्नोत्। ततः परं महेश्वरस्य परमं पदं प्रति तस्य दीर्घमार्ग आरभत किमत्रैव॥४६६॥
Guruṇā vistīrṇavyākhyāyāḥ paraṁ sādhako'nte svaguroḥ samayidīkṣāṁ prāpṇot| Tataḥ sādhakaḥ śiṣyo'bhavat| Viśvaṁ sarvaṁ tasyānandaṁ dhārayituṁ nāśaknot| Tataḥ paraṁ maheśvarasya paramaṁ padaṁ prati tasya dīrghamārga ārabhata kimatraiva||466||
After the extensive explanation (vistīrṇa-vyākhyāyāḥ param) by the Guru (guruṇā), the seeker (sādhakaḥ) finally (ante) received (prāpṇot) initiation into discipline (samayi-dīkṣām) from his Guru (sva-guroḥ). After that (tatas), the seeker (sādhakaḥ) became (abhavat) a disciple (śiṣyaḥ). The entire universe (viśvam sarvam) could not (na aśaknot) contain (dhārayitum) his (tasya) Joy (ānandam). Afterward (tatas param), his (tasya) long path (dīrgha-mārgaḥ) to the Supreme Abode (paramam padam prati) of the Great Lord (mahā-īśvarasya) started (ārabhata); what (else could one say) about this (kim atra eva)?||466||
End of the first part
Final statement
श्रीवास्तवाहन्ताप्रवचने श्रीमद्गब्रिएल्प्रदीपकविरचितेऽत्र प्रथमखण्डेऽस्मिन्समाप्तिः॥१॥
Śrīvāstavāhantāpravacane śrīmadgabrielpradīpakaviracite'tra prathamakhaṇḍe'sminsamāptiḥ||1||
"Here (atra) in venerable Vāstavāhantāpravacana (śrī-vāstava-ahantā-pravacane), in this first portion (prathama-khaṇḍe asmin) written by illustrious Gabriel Pradīpaka (śrīmat-gabriel-pradīpaka-viracite), (this is) the end (samāptiḥ)||1||
Further Information
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.