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Tantrāloka (Tantraloka): Fejezet 1 - stanzák 151-300 - Nem duális kashmiri Shaivizmus
Vijñānabhit - «A tudás/tudatosság különböző típusai»
Bevezetés
This is the second set of stanzas (from the stanza 151 to the stanza 300) of the first chapter (called Vijñānabhit).
This work was written by the great Master Abhinavagupta and is a compendium of Tantra in all its facets. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.
This treatise whose name is Tantrāloka is a complete encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.
Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!
Keeping the above in mind, now read Tantrāloka 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.
Stanzák 151 - 160
स्वचित्ते वासनाः कर्ममलमायाप्रसूतयः।
तासां शान्तिनिमित्तं या मतिः संवित्स्वभाविका॥१५१॥
सा देहारम्भिबाह्यस्थतत्त्वव्राताधिशायिनी।
क्रिया सैव च योगः स्यात्तत्त्वानां चिल्लयीकृतौ॥१५२॥
Svacitte vāsanāḥ karmamalamāyāprasūtayaḥ|
Tāsāṁ śāntinimittaṁ yā matiḥ saṁvitsvabhāvikā||151||
Sā dehārambhibāhyasthatattvavrātādhiśāyinī|
Kriyā saiva ca yogaḥ syāttattvānāṁ cillayīkṛtau||152||
The tendencies (vāsanāḥ) in one's own mind (sva-citte) are the progeny of Kārmamala, Āṇavamala and Māyīyamala (karma-mala-māyā-prasūtayaḥ). That (sā) mati --cognition-- (matiḥ), whose nature is pure Consciousness (saṁvid-svabhāvikā) (and) which (yā) (is) the cause of the appeasement (śānti-nimittam) of them --of those tendencies-- (tāsām), resting in the multitude of external principles —starting with the body— (deha-ārambhi-bāhyastha-tattva-vrāta-adhiśāyinī), (appears as) Kriyā --Action-- (kriyā). And (ca) this very (Kriyā) (sā eva) is (syāt) Yoga (yogaḥ) for dissolving (such) principles in Consciousness (tattvānām cit-layīkṛtau)||151-152||
लोकेऽपि किल गच्छामीत्येवमन्तः स्फुरैव या।
सा देहं देशमक्षांश्चाप्याविशन्ती गतिक्रिया॥१५३॥
Loke’pi kila gacchāmītyevamantaḥ sphuraiva yā|
Sā dehaṁ deśamakṣāṁścāpyāviśantī gatikriyā||153||
Even (api) in the world (loke) indeed (kila), that (sā) impulse --vibrating knowledge-- (sphurā eva) which (yā) (appears) within (antaḥ) in the form of 'I go' --i.e. 'I have to go to some specific place'-- (gacchāmi iti evam), by entering (āviśantī) the body (deham) and even (ca api) the organs of sense (akṣān), (becomes) the activity of movement (gati-kriyā)||153||
तस्मात्क्रियापि या नाम ज्ञानमेव हि सा ततः।
ज्ञानमेव विमोक्षाय युक्तं चैतदुदाहृतम्॥१५४॥
Tasmātkriyāpi yā nāma jñānameva hi sā tataḥ|
Jñānameva vimokṣāya yuktaṁ caitadudāhṛtam||154||
Since (tasmāt) that (sā) which (yā) is called (nāma) Kriyā (kriyā api) (is) certainly (hi) Knowledge (jñāna eva), therefore (tatas), Knowledge (jñānam) (is) ready (yuktam) to give Liberation (vimokṣāya) --viz. it is able to confer Liberation--. This (ca etad) has been mentioned (udāhṛtam) (in the aphorism 22 of this chapter)||154||
मोक्षो हि नाम नैवान्यः स्वरूपप्रथनं हि सः।
स्वरूपं चात्मनः संविन्नान्यत्तत्र तु याः पुनः॥१५५॥
क्रियादिकाः शक्तयस्ताः संविद्रूपाधिका नहि।
असंविद्रूपतायोगाद्धर्मिणश्चानिरूपणात्॥१५६॥
Mokṣo hi nāma naivānyaḥ svarūpaprathanaṁ hi saḥ|
Svarūpaṁ cātmanaḥ saṁvinnānyattatra tu yāḥ punaḥ||155||
Kriyādikāḥ śaktayastāḥ saṁvidrūpādhikā nahi|
Asaṁvidrūpatāyogāddharmiṇaścānirūpaṇāt||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) (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||
परमेश्वरशास्त्रे हि न च काणाददृष्टिवत्।
शक्तीनां धर्मरूपाणामाश्रयः कोऽपि कथ्यते॥१५७॥
Parameśvaraśāstre hi na ca kāṇādadṛṣṭivat|
Śaktīnāṁ dharmarūpāṇāmāśrayaḥ ko'pi kathyate||157||
In the scripture(s) of the Supreme Lord --Paramaśiva; i.e. in the scriptures of Trika Shaivism-- (parama-īśvara-śāstre) there is no mentioning (hi na ca kathyate) —like in the Kāṇāda's viewpoint --the well-known Vaiśeṣika school-- (kāṇāda-dṛṣṭi-vat)— of some support (āśrayaḥ kaḥ api) of powers (śaktīnām) —i.e. of qualities (dharma-rūpāṇām)—||157||
ततश्च दृक्क्रियेच्छाद्या भिन्नाश्चेच्छक्तयस्तथा।
एकः शिव इतीयं वाग्वस्तुशून्यैव जायते॥१५८॥
Tataśca dṛkkriyecchādyā bhinnāścecchaktayastathā|
Ekaḥ śiva itīyaṁ vāgvastuśūnyaiva jāyate||158||
For that reason (tatas ca), if (ced) the Powers of Knowledge, Action, Will, etc. (dṛk-kriyā-icchā-ādyāḥ... śaktayaḥ) were separate (from Śiva) (bhinnāḥ), so surely (tathā) this (iyam) statement (vāk) —'Śiva (śivaḥ) (is) one (ekaḥ... iti)'— (would) truly become (eva jāyate) void of reality (vastu-śūnyā)||158||
तस्मात्संवित्त्वमेवैतत्स्वातन्त्र्यं यत्तदप्यलम्।
विविच्यमानं बह्वीषु पर्यवस्यति शक्तिषु॥१५९॥
Tasmātsaṁvittvamevaitatsvātantryaṁ yattadapyalam|
Vivicyamānaṁ bahvīṣu paryavasyati śaktiṣu||159||
Therefore (tasmāt), this (etad) very State of Consciousness (saṁvittvam eva) (is) that (tad api) which (yad) (is) Absolute Freedom (svātantryam). It is enough (alam)! (And) being investigated --i.e. when the Absolute Freedom is investigated-- (vivicyamānam), it ends (paryavasyati) in many powers (bahvīṣu... śaktiṣu)||159||
यतश्चात्मप्रथा मोक्षस्तन्नेहाशङ्क्यमीदृशम्।
नावश्यं कारणात्कार्यं तज्ज्ञान्यपि न मुच्यते॥१६०॥
Yataścātmaprathā mokṣastannehāśaṅkyamīdṛśam|
Nāvaśyaṁ kāraṇātkāryaṁ tajjñānyapi na mucyate||160||
As (yatas ca) Liberation (mokṣaḥ) (is) the unfoldment of the Self (ātma-prathā), then (tad) (there should) not (be) (na) here (iha) such (īdṛśam) a doubt (āśaṅkyam) (like:) 'Not (na) necessarily (avaśyam) (there is) an effect (kāryam) from a cause (kāraṇāt)'. (If there is such a doubt in the mind of the jñānī, then) that person possessing knowledge (tad-jñānī api) is not (na) liberated (mucyate)||160||
Stanzák 161 - 170
यतो ज्ञानेन मोक्षस्य या हेतुफलतोदिता।
न सा मुख्या ततो नायं प्रसङ्ग इति निश्चितम्॥१६१॥
Yato jñānena mokṣasya yā hetuphalatoditā|
Na sā mukhyā tato nāyaṁ prasaṅga iti niścitam||161||
As (yatas) in the case of Liberation (mokṣasya) by means of Knowledge (jñānena), that (sā) (apparent) relation of cause and effect --lit. fruit-- (hetu-phalatā) which (yā) arises (uditā) is not (na) the main thing (mukhyā), therefore (tatas), this (ayam) is not (na) a contingency (prasaṅgaḥ) (here). (And) this is so definitely (iti niścitam)||161||
एवं ज्ञानस्वभावैव क्रिया स्थूलत्वमात्मनि।
यतो वहति तेनास्यां चित्रता दृश्यतां किल॥१६२॥
Evaṁ jñānasvabhāvaiva kriyā sthūlatvamātmani|
Yato vahati tenāsyāṁ citratā dṛśyatāṁ kila||162||
Thus (evam), Kriyā (kriyā) (is) certainly (eva) of the nature of Jñāna (jñāna-sva-bhāvā). (And) since (yatas) (Kriyā) carries (vahati) grossness (sthūlatvam) in herself (ātmani), consequently (tena) a variation (citratā) in her --in Kriyā-- (asyām) becomes visible (dṛśyatām) indeed (kila)||162||
क्रियोपायेऽभ्युपायानां ग्राह्यबाह्यविभेदिनाम्।
भेदोपभेदवैविध्यान्निःसङ्ख्यत्वमवान्तरात्॥१६३॥
Kriyopāye'bhyupāyānāṁ grāhyabāhyavibhedinām|
Bhedopabhedavaividhyānniḥsaṅkhyatvamavāntarāt||163||
In Kriyopāya --viz. in Āṇavopāya-- (kriyā-upāye), due to the respective manifoldness of divisions and subdivisions (bheda-upabheda-vaividhyāt... avāntarāt), (there is) an endless number (niḥsaṅkhyatvam) of means which are divided into perceptible --internal-- and external (abhyupāyānām grāhya-bāhya-vibhedinām)||163||
अनेन चैतत्प्रध्वस्तं यत्केचन शशङ्किरे।
उपायभेदान्मोक्षेऽपि भेदः स्यादिति सूरयः॥१६४॥
Anena caitatpradhvastaṁ yatkecana śaśaṅkire|
Upāyabhedānmokṣe'pi bhedaḥ syāditi sūrayaḥ||164||
Some (yad-kecana) learned men (sūrayaḥ) raised (this) objection (śaśaṅkire): 'As there are different means (upāya-bhedāt), (then) there is (syāt) differentiation (bhedaḥ) regarding Liberation (mokṣe) too (api... iti)', --in short, since there are different means, then there must also be different Liberations--. (Now) with this (theory I am postulating here) (anena ca), that (objection) --lit. this-- (etad) is totally annihilated (pradhvastam)||164||
मलतच्छक्तिविध्वंसतिरोभूच्युतिमध्यतः।
हेतुभेदेऽपि नो भिन्ना घटध्वंसादिवृत्तिवत्॥१६५॥
Malatacchaktividhvaṁsatirobhūcyutimadhyataḥ|
Hetubhede'pi no bhinnā ghaṭadhvaṁsādivṛttivat||165||
Among the annihilation, the concealment and the vanishing of the mala-s --the three impurities-- along with their powers (mala-tad-śakti-vidhvaṁsa-tirobhū-cyuti-madhyataḥ), though (api) there are different causes (hetu-bhede) --i.e. there are different means such as annihilation, concealment and vanishing--, they are not separate (no bhinnāḥ) --viz. these causes or means are not separate--. (Why? Because the goal is one,) as in the case of the destruction of a pot, etc. (ghaṭa-dhvaṁsa-ādi-vṛtti-vat) --where despite it can be destroyed in many different ways, the destruction is one--||165||
तदेतत्त्रिविधत्वं हि शास्त्रे श्रीपूर्वनामनि।
आदेशि परमेशित्रा समावेशविनिर्णये॥१६६॥
Tadetattrividhatvaṁ hi śāstre śrīpūrvanāmani|
Ādeśi parameśitrā samāveśavinirṇaye||166||
These very three ways --the three means of Śāmbhavopāya, Śāktopāya and Āṇavopāya-- (tad-etad-tri-vidhatvam hi) have been taught with authority (ādeśi) by the Supreme Master --Śiva-- (parama-īśitrā) in the scripture called venerable Pūrva --i.e. Mālinīvijayottaratantra-- (śāstre śrī-pūrva-nāmani) when He was clearly determining (what) absorption (is) --lit. in the clear determination of absorption-- (samāveśa-vinirṇaye)||166||
अकिञ्चिच्चिन्तकस्यैव गुरुणा प्रतिबोधतः।
उत्पद्यते य आवेशः शाम्भवोऽसावुदीरितः॥१६७॥
उच्चाररहितं वस्तु चेतसैव विचिन्तयन्।
यं समावेशमाप्नोति शाक्तः सोऽत्राभिधीयते॥१६८॥
उच्चारकरणध्यानवर्णस्थानप्रकल्पनैः।
यो भवेत्स समावेशः सम्यगाणव उच्यते॥१६९॥
Akiñciccintakasyaiva guruṇā pratibodhataḥ|
Utpadyate ya āveśaḥ śāmbhavo'sāvudīritaḥ||167||
Uccārarahitaṁ vastu cetasaiva vicintayan|
Yaṁ samāveśamāpnoti śāktaḥ so'trābhidhīyate||168||
Uccārakaraṇadhyānavarṇasthānaprakalpanaiḥ|
Yo bhavetsa samāveśaḥ samyagāṇava ucyate||169||
It is said that (udīritaḥ) the śāmbhava absorption (āveśaḥ śāmbhavaḥ) (is) this (asau) which (yaḥ) takes place (utpadyate) only (eva) in one who thinks of nothing (a-kiñcid-cintakasya) through an awakening (pratibodhataḥ) (bestowed) by the Guru (guruṇā).
The one who ponders (vicintayan) by (his) mind (cetasā eva) over the Reality (vastu) which is not within the range (rahitam) of utterance (uccāra) obtains (āpnoti) an absorption (in the Supreme Self) (yam samāveśam). Here (atra), that (absorption) (saḥ) is to be considered (abhidhīyate) as śākta (śāktaḥ).
The complete (saḥ... samyak) absorption in one's essential nature (samāveśaḥ) that (yaḥ) occurs (bhavet) by means of Uccāra, Karaṇa, Dhyāna, Varṇa and Sthānakalpanā (uccāra-karaṇa-dhyāna-varṇa-sthānaprakalpanaiḥ), is known as (ucyate) āṇava (āṇavaḥ)||167-169||
अकिञ्चिच्चिन्तकस्येति विकल्पानुपयोगिता।
तया च झटिति ज्ञेयसमापत्तिर्निरूप्यते॥१७०॥
Akiñciccintakasyeti vikalpānupayogitā|
Tayā ca jhaṭiti jñeyasamāpattirnirūpyate||170||
'Akiñciccintakasya --in one who thinks of nothing-- (a-kiñcid-cintakasya iti)': (This means 'in one who has) no use for vikalpa-s (vikalpa-anupayogitā)'. And (ca) by that --viz. by this state of having no use for vikalpa-s-- (tayā), it is explained (nirūpyate) (that there is) instantly samādhi or absorption in That which is to be known --in Śiva-- (jhaṭiti jñeya-samāpattiḥ)|
Stanzák 171 - 188
सा कथं भवतीत्याह गुरुणातिगरीयसा।
ज्ञेयाभिमुखबोधेन द्राक्प्ररूढत्वशालिना॥१७१॥
Sā kathaṁ bhavatītyāha guruṇātigarīyasā|
Jñeyābhimukhabodhena drākprarūḍhatvaśālinā||171||
'How (katham) does that --viz. the state in which there is no use for vikalpa-s-- (sā) happen (bhavati iti)?'. (Śiva) said (āha) (guruṇā pratibodhataḥ --see 167 here or 2.23 in Mālinīvijayottaratantra--), i.e. guruṇā or by a very intense (atigarīyasā) awakening —which is produced instantly— oriented toward That which is to be known --Śiva-- (jñeya-abhimukha-bodhena drāk-prarūḍhatva-śālinā)||171||
तृतीयार्थे तसि व्याख्या वा वैयधिकरण्यतः।
आवेशश्चास्वतन्त्रस्य स्वतद्रूपनिमज्जनात्॥१७२॥
परतद्रूपता शम्भोराद्याच्छक्त्यविभागिनः।
तेनायमत्र वाक्यार्थो विज्ञेयं प्रोन्मिषत्स्वयम्॥१७३॥
विनापि निश्चयेन द्राक् मातृदर्पणबिम्बितम्।
मातारमधरीकुर्वत् स्वां विभूतिं प्रदर्शयत्॥१७४॥
आस्ते हृदयनैर्मल्यातिशये तारतम्यतः।
ज्ञेयं द्विधा च चिन्मात्रं जडं चाद्यं च कल्पितम्॥१७५॥
इतरत्तु तथा सत्यं तद्विभागोऽयमीदृशः।
जडेन यः समावेशः स प्रतिच्छन्दकाकृतिः॥१७६॥
चैतन्येन समावेशस्तादात्म्यं नापरं किल।
तेनाविकल्पा संवित्तिर्भावनाद्यनपेक्षिणी॥१७७॥
शिवतादात्म्यमापन्ना समावेशोऽत्र शाम्भवः।
तत्प्रसादात्पुनः पश्चाद्भाविनोऽत्र विनिश्चयाः॥१७८॥
सन्तु तादात्म्यमापन्ना न तु तेषामुपायता।
विकल्पापेक्षया मानमविकल्पमिति ब्रुवन्॥१७९॥
प्रत्युक्त एव सिद्धं हि विकल्पेनानुगम्यते।
गृहीतमिति सुस्पष्टा निश्चयस्य यतः प्रथा॥१८०॥
गृह्णामीत्यविकल्पैक्यबलात्तु प्रतिपद्यते।
अविकल्पात्मसंवित्तौ या स्फुरत्तैव वस्तुनः॥१८१॥
सा सिद्धिर्न विकल्पात्तु वस्त्वपेक्षाविवर्जितात्।
केवलं संविदः सोऽयं नैर्मल्येतरविभ्रमः॥१८२॥
यद्विकल्पानपेक्षत्वसापेक्षत्वे निजात्मनि।
निशीथेऽपि मणिज्ञानी विद्युत्कालप्रदर्शितान्॥१८३॥
तांस्तान्विशेषांश्चिनुते रत्नानां भूयसामपि।
नैर्मल्यं संविदश्चेदं पूर्वाभ्यासवशादथो॥१८४॥
अनियन्त्रेश्वरेच्छात इत्येतच्चर्चयिष्यते।
पञ्चाशद्विधता चास्य समावेशस्य वर्णिता॥१८५॥
तत्त्वषट्त्रिंशकैतत्स्थस्फुटभेदाभिसन्धितः।
एतत्तत्त्वान्तरे यत्पुंविद्याशक्त्यात्मकं त्रयम्॥१८६॥
अम्भोधिकाष्ठाज्वलनसङ्ख्यैर्भेदैर्यतः क्रमात्।
पुंविद्याशक्तिसञ्ज्ञं यत्तत्सर्वव्यापकं यतः॥१८७॥
अव्यापकेभ्यस्तेनेदं भेदेन गणितं किल।
अशुद्धिशुद्ध्यमानत्वशुद्धितस्तु मिथोऽपि तत्॥१८८॥
Tṛtīyārthe tasi vyākhyā vā vaiyadhikaraṇyataḥ|
Āveśaścāsvatantrasya svatadrūpanimajjanāt||172||
Paratadrūpatā śambhorādyācchaktyavibhāginaḥ|
Tenāyamatra vākyārtho vijñeyaṁ pronmiṣatsvayam||173||
Vināpi niścayena drāk mātṛdarpaṇabimbitam|
Mātāramadharīkurvat svāṁ vibhūtiṁ pradarśayat||174||
Āste hṛdayanairmalyātiśaye tāratamyataḥ|
Jñeyaṁ dvidhā ca cinmātraṁ jaḍaṁ cādyaṁ ca kalpitam||175||
Itarattu tathā satyaṁ tadvibhāgo'yamīdṛśaḥ|
Jaḍena yaḥ samāveśaḥ sa praticchandakākṛtiḥ||176||
Caitanyena samāveśastādātmyaṁ nāparaṁ kila|
Tenāvikalpā saṁvittirbhāvanādyanapekṣiṇī||177||
Śivatādātmyamāpannā samāveśo'tra śāmbhavaḥ|
Tatprasādātpunaḥ paścādbhāvino'tra viniścayāḥ||178||
Santu tādātmyamāpannā na tu teṣāmupāyatā|
Vikalpāpekṣayā mānamavikalpamiti bruvan||179||
Pratyukta eva siddhaṁ hi vikalpenānugamyate|
Gṛhītamiti suspaṣṭā niścayasya yataḥ prathā||180||
Gṛhṇāmītyavikalpaikyabalāttu pratipadyate|
Avikalpātmasaṁvittau yā sphurattaiva vastunaḥ||181||
Sā siddhirna vikalpāttu vastvapekṣāvivarjitāt|
Kevalaṁ saṁvidaḥ so'yaṁ nairmalyetaravibhramaḥ||182||
Yadvikalpānapekṣatvasāpekṣatve nijātmani|
Niśīthe'pi maṇijñānī vidyutkālapradarśitān||183||
Tāṁstānviśeṣāṁścinute ratnānāṁ bhūyasāmapi|
Nairmalyaṁ saṁvidaścedaṁ pūrvābhyāsavaśādatho||184||
Aniyantreśvarecchāta ityetaccarcayiṣyate|
Pañcāśadvidhatā cāsya samāveśasya varṇitā||185||
Tattvaṣaṭtriṁśakaitatsthasphuṭabhedābhisandhitaḥ|
Etattattvāntare yatpuṁvidyāśaktyātmakaṁ trayam||186||
Ambhodhikāṣṭhājvalanasaṅkhyairbhedairyataḥ kramāt|
Puṁvidyāśaktisañjñaṁ yattatsarvavyāpakaṁ yataḥ||187||
Avyāpakebhyastenedaṁ bhedena gaṇitaṁ kila|
Aśuddhiśuddhyamānatvaśuddhitastu mitho'pi tat||188||
The explanation (of the expression 'guruṇā pratibodhataḥ' in the aphorism 167 here or in 2.23 in Mālinīvijayottaratantra) (vyākhyā) (lies in using) the affix 'tas' --i.e. pratibodhatas-- in the sense of instrumental case --like 'pratibodhena'-- (tṛtīyā-arthe tasi) --in this way 'guruṇā' and 'pratibodhatas' would be both in instrumental case, and the meaning would be: 'By a very intense awakening'--. Or (vā) without agreement in case (vaiyadhikaraṇyataḥ) --so, 'guruṇā' and 'pratibodhatas' would be in instrumental case and ablative case, and the meaning would be: 'Through an awakening (bestowed) by the Guru'--.
And (ca) the (śāmbhava) absorption (āveśaḥ) (is the emergence of) the Supreme Nature (para-tad-rūpatā) from the primordial Śambhu --i.e. from Śiva-- (śambhoḥ ādyāt) —who is one with (His) Power --or 'who is not separate from (His) powers'-- (śakti-avibhāginaḥ)— by submerging the (individual) nature (sva-tad-rūpa-nimajjanāt) of the one who is not free --i.e. of the limited being who is dependent-- (asvatantrasya).
Therefore (tena), this (ayam) (is) here the meaning of the vākya --lit. 'sentence', in this case, he is referring to the aphorism 167 here or 2.23 in Mālinīvijayottaratantra-- (atra vākya-arthaḥ): That which is to be known --the beloved Śiva-- (vijñeyam) keeps (āste) blooming (pronmiṣat) by Himself (svayam) —even without any intention --i.e. even without concentrating on Him-- (vina api niścayena)— instantly (drāk), reflected in the mirror of the intellect (mātṛ-darpaṇa-bimbitam) by subsiding all that is related to individuality (mātāram adharīkurvat), (That keeps) progressively and constantly (tāratamyataḥ) showing (pradarśayat) His own Powers of Knowledge and Action --lit. His own Power-- (svām vibhūtim) when the purity of His Absolute Freedom --the Heart-- reaches the maximum point (hṛdaya-nairmalya-atiśaye).
And (ca) the object of knowledge (jñeyam) (is) double (dvidhā): The one which is nothing but Consciousness (cit-mātram) and (ca) the one which is inert (jaḍam). The first one (ādyam ca) (is) invented (kalpitam) --because, as a matter of fact, it is the Subject--, but (tu) the other (itarat) (is) truly (satyam) so (tathā) --viz. it is the real object--. Such (īdṛśaḥ) (is) this (ayam) division of theirs --into two-- (tad-vibhāgaḥ). The absorption (samāveśaḥ saḥ) that (yaḥ) (is achieved) by (using) an inert object (jaḍena) has the aspect of a reflected image (praticchandaka-ākṛtiḥ). (However,) the absorption (samāveśaḥ) by means of Consciousness in Absolute Freedom (caitanyena) is nothing else but (na aparam) an identification (tādātmyam) (with such Consciousness in Absolute Freedom) indeed (kila).
Therefore (tena), the absorption (samāveśa) one enters --lit. entered-- (āpannā) (is) here (atra) (called) śāmbhava --lit. relating to Śambhu-- (śāmbhavaḥ) (when) Consciousness (saṁvittiḥ) devoid of vikalpa-s (avikalpā) (and) which does not depend on contemplation, etc. (bhāvanā-ādi-anapekṣiṇī) (becomes) identification with Śiva (śiva-tādātmyam). Nonetheless (punar), afterward --i.e. after experiencing this śāmbhava absorption-- (paścāt), by His Favor (tad-prasādāt), the rules (of Śāktopāya and Āṇavopāya) (viniścayāḥ) which appear --lit. which will take place-- (bhāvinaḥ) here (atra)... let them be (santu)!... (since) they have attained (āpannāḥ) identification --unity-- (with such śāmbhava absorption) (tādātmyam). (For such a great Yogī,) they --such rules of Śāktopāya and Āṇavopāya-- are not upāya-s or means anymore --lit. there is no state of being a means in their case, i.e. in the case of those rules of Śāktopāya and Āṇavopāya-- (na tu teṣām upāyatā).
(Some) proclaim (bruvan) that (iti) the nirvikalpa state --viz. the state devoid of vikalpa-s-- (avikalpam) is proved (mānam) in connection with vikalpa (vikalpa-apekṣayā) (to be established/proved, and this is) the refutation (pratyuktaḥ eva): (Only) that which has been proved (siddham) (in the first place) is (then) followed (anugamyate) by vikalpa (vikalpena) --i.e. nirvikalpa is proved in the first place, that is why one can have vikalpa-s about it later--.
Because (yatas) (there is) a very clear (suspaṣṭā) expansion (prathā) of the certainty (niścayasya) 'understood/perceived' (gṛhītam iti) --which is in the kingdom of nirvikalpa-- (one can say later) 'I understand/perceive' (gṛhṇāmi iti) --which is in the kingdom of vikalpa--, but (tu) (this expression 'I understand/perceive') happens (pratipadyate) by force of (its) unity with nirvikalpa (avikalpa-aikya-balāt).
The proof or establishment (yā... sā siddhiḥ) of a thing/entity (vastunaḥ) (is) only (its) flashing manifestation (sphurattā eva) in Consciousness which is without any vikalpa (avikalpa-ātma-saṁvittau), but (tu) (it cannot be proved or established) through vikalpa (vikalpāt) (because vikalpa) has no connection with (such) thing/entity (vastu-apekṣā-vivarjitāt).
This very thing --i.e. this very difference-- (saḥ ayam) (is) only (kevalam) the erroneous notion about the purity and impurity --lit. purity and the other-- (nairmalya-itara-vibhramaḥ) of Consciousness (saṁvidaḥ), when one's own Self (seems) not to depend or depend on vikalpa-s (respectively) (yad-vikalpa-an-apekṣatva-sa-apekṣatve nija-ātmani) --e.g. when Consciousness seems not to depend on vikalpa-s, one is in Śāmbhavopāya, but when Consciousness seems to depend on vikalpa-s, one is either in Śāktopāya or in Āṇavopāya; but this is just an erroneous notion because Consciousness is always completely Pure--.
Even (api) at midnight (niśīthe), a (skillful) jeweler (maṇijñānī) perceives --i.e. is aware of-- (cinute) the various (tān tān) differences (viśeṣān) even (api) in a large quantity (bhūyasām) of jewels (ratnānām) (and even if such differences) are shown for an instant --lit. for the time which a lightning lasts-- (vidyut-kāla-pradarśitān).
And (ca) this (idam) purity (nairmalyam) of Consciousness (saṁvidaḥ) (occurs) on account of the practices in previous lives (pūrva-abhyāsa-vaśāt), and also (atho) through the unrestrained Will of the Lord (aniyantra-īśvara-icchātaḥ iti) . This (etad) will be discussed (later on) (carcayiṣyate).
A collection of fifty varieties (pañcāśadvidhatā ca) of this absorption --viz. of the śāmbhava absorption-- (asya samāveśasya) is described (in Mālinīvijayottaratantra) (varṇitā) by means of the evident combinations of (some) divisions to be found in this group of thirty-six categories (tattva-ṣaṭtriṁśaka-etad-stha-sphuṭa-bheda-abhisandhitaḥ) --to better understand this portion and the next ones, read Mālinīvijayottaratantra 2.17-19--.
Among these (36) categories (etad-tattva-antare) (there is) a group of three (trayam) which (yad) consists of Puruṣa, Vidyā --viz. Śuddhavidyā-- and Śakti (puṁ-vidyā-śakti-ātmakam). From which --from this group of three-- (yatas), progressively (kramāt), there arise (additional) divisions whose number is four, ten and three (ambhodhi-kāṣṭhā-jvalana-saṅkhyaiḥ bhedaiḥ).
As (yatas) that (tad) whose name is (sañjñam yad) Puruṣa, Vidyā --Śuddhavidyā-- and Śakti (puṁ-vidyā-śakti-sañjñam) pervades all --all the other categories-- (sarva-vyāpakam), therefore (tena), this (group of three) (idam) (is) reckoned (gaṇitam) separately (bhedena) from (the other categories) which do not pervade (all) (avyāpakebhyaḥ) indeed (kila).
(And) that (group of three) (tad) (is) even (api) mutually (separate from each other) (mithas) (in this way:) Impurity --this is Puruṣa--, in the process of being purified --this is Vidyā-- and purity --this is Śakti-- (aśuddhi-śuddhyamānatva-śuddhitaḥ tu)||172-188||
Stanzák 189 - 190
भूतान्यध्यक्षसिद्धानि कार्यहेत्वनुमेयतः।
तत्त्ववर्गात्पृथग्भूतसमाख्यान्यत एव हि॥१८९॥
Bhūtānyadhyakṣasiddhāni kāryahetvanumeyataḥ|
Tattvavargātpṛthagbhūtasamākhyānyata eva hi||189||
The (five gross) elements (bhūtāni), being proved by direct perception (adhyakṣa-siddhāni), are therefore counted separately (pṛthagbhūta-samākhyāni atas eva hi) from the group of (other) categories (tattva-vargāt) which are inferred as the cause of an effect (kārya-hetu-anumeyataḥ)||189||
सर्वप्रतीतिसद्भावगोचरं भूतमेव हि।
विदुश्चतुष्टये चात्र सावकाशे तदास्थितिम्॥१९०॥
Sarvapratītisadbhāvagocaraṁ bhūtameva hi|
Viduścatuṣṭaye cātra sāvakāśe tadāsthitim||190||
A 'bhūta' --a gross element-- (bhūtam eva hi) (is) something whose real self --real nature-- is perceptible by everybody (sarva-pratīti-sat-bhāva-gocaram). They know (viduḥ) here (atra) that condition (of bhūta) (tad-āsthitim) in a group of four --air, fire, water and earth-- (catuṣṭaye) along with space (ca... sa-avakāśe)||190||
Stanzák 191 - 200
रुद्रशक्तिसमावेशः पञ्चधा ननु चर्च्यते।
कोऽवकाशो भवेत्तत्र भौतावेशादिवर्णने॥१९१॥
प्रसङ्गादेतदितिचेत्समाधिः सम्भवन्नयम्।
नास्माकं मानसावर्जी लोको भिन्नरुचिर्यतः॥१९२॥
Rudraśaktisamāveśaḥ pañcadhā nanu carcyate|
Ko'vakāśo bhavettatra bhautāveśādivarṇane||191||
Prasaṅgādetaditicetsamādhiḥ sambhavannayam|
Nāsmākaṁ mānasāvarjī loko bhinnaruciryataḥ||192||
An objection (nanu). (In Mālinīvijayottaratantra 2.17,) it is discussed (carcyate) (as follows): 'The absorption in the Power of Rudra --Śiva-- (rudra-śakti-samāveśaḥ) (is said to be) fivefold (pañcadhā)'. (So,) what (kaḥ) occasion or opportunity (avakāśaḥ) is there (bhavet) in that (scripture) (tatra) for a description of an absorption related to the gross elements, etc. (bhauta-āveśa-ādi-varṇane)?
If (ced) there is (sambhavan) this (ayam) justification (samādhiḥ): 'This (etad) (was described here) incidentally (prasaṅgāt... iti)', it does not attract/please our mind (na asmākam mānasa-āvarjī), because (yatas) people (lokaḥ) have different predilections --lit. tastes-- (bhinna-ruciḥ)||191-192||
उच्यते द्वैतशास्त्रेषु परमेशाद्विभेदिता।
भूतादीनां यथा सात्र न तथा द्वयवर्जिते॥१९३॥
Ucyate dvaitaśāstreṣu parameśādvibheditā|
Bhūtādīnāṁ yathā sātra na tathā dvayavarjite||193||
(The answer is this then:) In the dualistic scriptures (dvaita-śāstreṣu) it is said (ucyate) (that there is) difference (vibheditā) between the Supreme Lord and the gross elements, etc. (parama-īśāt... bhūta-ādīnām). Since (yathā) this (difference) (sā) does not (exists) (na) here --in this scripture-- (atra), therefore (tathā) (this scripture) is devoid of dualism (dvaya-varjite)||193||
यावान्षट्त्रिंशकः सोऽयं यदन्यदपि किञ्चन।
एतावती महादेवी रुद्रशक्तिरनर्गला॥१९४॥
Yāvānṣaṭtriṁśakaḥ so'yaṁ yadanyadapi kiñcana|
Etāvatī mahādevī rudraśaktiranargalā||194||
This very (saḥ ayam) group of thirty-six (categories) (yāvān ṣaṭtriṁśakaḥ) (and) any other thing (yad anyat api kiñcana) (are) the Great Goddess --lit. the Great Goddess of such extent or quality-- (etāvatī mahā-devī) —the unhindered (anargalā) Power of Rudra --i.e. of Śiva-- (rudra-śaktiḥ)—||194||
तत एव द्वितीयेऽस्मिन्नधिकारे न्यरूप्यत।
धरादेर्विश्वरूपत्वं पाञ्चदश्यादिभेदतः॥१९५॥
Tata eva dvitīye'sminnadhikāre nyarūpyata|
Dharāderviśvarūpatvaṁ pāñcadaśyādibhedataḥ||195||
For that reason (tatas eva), in this second chapter (of Mālinīvijayottaratantra) --in the first seven stanzas there-- (dvitīye asmin adhikāre) the universal form or nature (viśva-rūpatvam) of the earth element, etc. (dharā-ādeḥ) was defined (nyarūpyata) according to the divisions into fifteen, etc. (pāñcadaśya-ādi-bhedataḥ)||195||
तस्माद्यथा पुरस्थेऽर्थे गुणाद्यंशांशिकामुखात्।
निरंशभावसम्बोधस्तथैवात्रापि बुध्यताम्॥१९६॥
Tasmādyathā purasthe'rthe guṇādyaṁśāṁśikāmukhāt|
Niraṁśabhāvasambodhastathaivātrāpi budhyatām||196||
Therefore (tasmāt), just as (yathā) in the case of an object which is in front of (oneself) (purasthe arthe) (there is) a perfect knowledge about it as a totality --not part by part-- (nis-aṁśa-bhāva-sambodhaḥ) by firstly perceiving its qualities, etc. part by part (guṇa-ādi-aṁśāṁśikā-mukhāt), so also (tathā eva) here (atra api) it should be known --lit. may it be known-- (budhyatām) --i.e. in this fifty-fold process of the śāmbhava absorption one should know in the same way, viz. one should know the totality by firstly knowing part by part--||196||
अत एवाविकल्पत्वध्रौव्यप्राभववैभवैः।
अन्यैर्वा शक्तिरूपत्वाद्धर्मैः स्वसमवायिभिः॥१९७॥
सर्वशोऽप्यथ वांशेन तं विभुं परमेश्वरम्।
उपासते विकल्पौघसंस्काराद्ये श्रुतोत्थितात्॥१९८॥
ते तत्तत्स्वविकल्पान्तःस्फुरत्तद्धर्मपाटवात्।
धर्मिणं पूर्णधर्मौघमभेदेनाधिशेरते॥१९९॥
Ata evāvikalpatvadhrauvyaprābhavavaibhavaiḥ|
Anyairvā śaktirūpatvāddharmaiḥ svasamavāyibhiḥ||197||
Sarvaśo'pyatha vāṁśena taṁ vibhuṁ parameśvaram|
Upāsate vikalpaughasaṁskārādye śrutotthitāt||198||
Te tattatsvavikalpāntaḥsphurattaddharmapāṭavāt|
Dharmiṇaṁ pūrṇadharmaughamabhedenādhiśerate||199||
On this account (atas eva), those (te) who (ye) worship (upāsate) the Omnipresent Supreme Lord (tam vibhum parameśvaram) by means of qualities which are closely connected with Him (dharmaiḥ sva-samavāyibhiḥ), (for example,) Thoughtlessness, Permanence, Superiority, Glory (avikalpatva-dhrauvya-prābhava-vaibhavaiḥ) or (vā) by means of (some) other (quality) (anyaiḥ) —since (all those qualities of His) are a form of (His) Power (śakti-rūpatvāt)—, as a Whole (sarvaśas api) or (atha vā) part by part (aṁśena), through the impressions —arisen from what (they have) heard (from scriptures)— of multitude of vikalpa-s (vikalpa-ogha-saṁskārāt... śruta-utthitāt), due to the intensity of those qualities (of Śiva) shining inside their various vikalpa-s (tad-tad-sva-vikalpa-antar-sphurat-tad-dharma-pāṭavāt), dwell (adhiśerate) in unity (abhedena) with the One who has (such) qualities --with Śiva-- (dharmiṇam) who appears (now) to be the Possessor of a mass of perfect qualities (pūrṇa-dharma-ogham)||197-199||
ऊचिवानत एव श्रीविद्याधिपतिरादरात्।
त्वत्स्वरूपमविकल्पमक्षजा कल्पने न विषयीकरोति चेत्।
अन्तरुल्लिखितचित्रसंविदो नो भवेयुरनुभूतयः स्फुटाः॥२००॥
Ūcivānata eva śrīvidyādhipatirādarāt|
Tvatsvarūpamavikalpamakṣajā kalpane na viṣayīkaroti cet|
Antarullikhitacitrasaṁvido no bhaveyuranubhūtayaḥ sphuṭāḥ||200||
Hence (atas eva) venerable Vidyādhipati --i.e. Bṛhaspati-- (śrī-vidyādhipatiḥ) respectfully (ādarāt) said (ūcivān): 'If (ced) the sensory power (akṣajā) did not (na) make Your thoughtless nature into an object of thought (tvat-sva-rūpam avikalpam... kalpane na viṣayīkaroti), (then) the manifold (subtle) perceptions delineated within (antar-ullikhita-citra-saṁvidaḥ) would not (no) become (bhaveyuḥ) clearly manifest (sphuṭāḥ) perceptions (anubhūtayaḥ)'||200||
Stanzák 201 - 211
तदुक्तं श्रीमतङ्गादौ स्वशक्तिकिरणात्मकम्।
अथ पत्युरधिष्ठानमित्याद्युक्तं विशेषणैः॥२०१॥
तस्यां दिवि सुदीप्तात्मा निष्कम्पोऽचलमूर्तिमान्।
काष्ठा सैव परा सूक्ष्मा सर्वदिक्कामृतात्मिका॥२०२॥
प्रध्वस्तावरणा शान्ता वस्तुमात्रातिलालसा।
आद्यन्तोपरता साध्वी मूर्तित्वेनोपचर्यते॥२०३॥
Taduktaṁ śrīmataṅgādau svaśaktikiraṇātmakam|
Atha patyuradhiṣṭhānamityādyuktaṁ viśeṣaṇaiḥ||201||
Tasyāṁ divi sudīptātmā niṣkampo'calamūrtimān|
Kāṣṭhā saiva parā sūkṣmā sarvadikkāmṛtātmikā||202||
Pradhvastāvaraṇā śāntā vastumātrātilālasā|
Ādyantoparatā sādhvī mūrtitvenopacaryate||203||
That (tad) has been said (uktam) in venerable Mataṅgatantra, etc. (śrī-mataṅga-ādau). It was certainly expressed (there) (atha... uktam), by means of adjectival phrases (viśeṣaṇaiḥ) (such as) 'Abode (adhiṣṭhānam) of the Lord (patyuḥ)', etc. (iti ādi), (what the mass of) rays of His own Power (is) (sva-śakti-kiraṇa-ātmakam).
In that Power --lit. in that Light-- (tasyām divi) (resides the Lord) who is Effulgent (su-dīpta-ātmā), who is motionless (niṣkampaḥ) (and) whose Form is immovable (acala-mūrtimān). (His) Supreme Resting Place (kāṣṭhā sā eva parā) is subtle (sūkṣmā), is everywhere (sarva-dikkā) (and) is (full of) Nectar (amṛta-ātmikā). In It --in His Supreme Resting Place-- (all) veils have been eliminated (pradhvasta-āvaraṇā), It is peaceful (śāntā), It is very fond of Reality only (vastu-mātra-atilālasā), there is no beginning or end in It (ādi-anta-uparatā), It is righteous (sādhvī), This is used figuratively or metaphorically (upacaryate) as the Form (of the Lord) --i.e. This is His State, His Resting Place, His Abode, His Power-- (mūrtitvena)||201-203||
तथोपचारस्यात्रैतन्निमित्तं सप्रयोजनम्।
तन्मुखा स्फुटता धर्मिण्याशु तन्मयतास्थितिः॥२०४॥
त एव धर्माः शक्त्याख्यास्तैस्तैरुचितरूपकैः।
आकारैः पर्युपास्यन्ते तन्मयीभावसिद्धये॥२०५॥
Tathopacārasyātraitannimittaṁ saprayojanam|
Tanmukhā sphuṭatā dharmiṇyāśu tanmayatāsthitiḥ||204||
Ta eva dharmāḥ śaktyākhyāstaistairucitarūpakaiḥ|
Ākāraiḥ paryupāsyante tanmayībhāvasiddhaye||205||
So (tathā), this (etad) (is) here (atra) the cause (nimittam) accompanied by a purpose (sa-prayojanam) of the (previous) metaphor (upacārasya): (That this Power is) His Face --i.e. She is the means to Him-- (tadmukhā), She makes Him totally evident (sphuṭatā), (She) quickly (generates) (āśu) the state of identification (tad-mayatā-sthitiḥ) with the Possessor of such qualities (dharmiṇyā).
Those (te eva) qualities (dharmāḥ) called 'powers' (śakti-ākhyāḥ) are worshiped (paryupāsyante) in various forms of suitable nature (taiḥ taiḥ ucita-rūpakaiḥ ākāraiḥ) in order to get the state of identification (with Śiva) (tad-mayī-bhāva-siddhaye)||204-205||
तत्र काचित्पुनः शक्तिरनन्ता वा मिताश्च वा।
आक्षिपेद्धवतासत्त्वन्यायाद्दूरान्तिकत्वतः॥२०६॥
Tatra kācitpunaḥ śaktiranantā vā mitāśca vā|
Ākṣipeddhavatāsattvanyāyāddūrāntikatvataḥ||206||
In turn (punar), there --in that group of powers-- (tatra), some (kācid) power (śaktiḥ) might indicate (ākṣipet) an infinite (number of other powers) (anantāḥ) or (vā... ca vā) a limited (number of powers) (mitāḥ) according to the analogy with respect to (referring to) 'the existence' or 'the state of being a dhava tree' --i.e. if one refers to 'the existence', an infinite number of powers are included, but if one refers to only the state of being a dhava tree, only the powers appearing as that kind of tree will be included-- (dhavatā-sattva-nyāyāt) due to proximity or remoteness (from Śiva) --viz. the closer to Him the greater the number of powers that are included, and the farther from Him the lower the number of powers being included-- (dūra-antikatvataḥ)||206||
तेन पूर्णस्वभावत्वं प्रकाशत्वं चिदात्मता।
भैरवत्वं विश्वशक्तीराक्षिपेद्व्यापकत्वतः॥२०७॥
सदाशिवादयस्तूर्ध्वव्याप्त्यभावादधोजुषः।
शक्तीः समाक्षिपेयुस्तदुपासान्तिकदूरतः॥२०८॥
Tena pūrṇasvabhāvatvaṁ prakāśatvaṁ cidātmatā|
Bhairavatvaṁ viśvaśaktīrākṣipedvyāpakatvataḥ||207||
Sadāśivādayastūrdhvavyāptyabhāvādadhojuṣaḥ|
Śaktīḥ samākṣipeyustadupāsāntikadūrataḥ||208||
Therefore (tena), the Innate State of Fullness (pūrṇa-svabhāvatvam) (is) the State of the Light of Consciousness (prakāśatvam), (and the State of the Light of Consciousness is) the State of Consciousness (cid-ātmatā), (and the State of Consciousness is) the State of Bhairava (bhairavatvam), (and the State of Bhairava) contains --or 'refers to'-- (ākṣipet) the Universal Powers (viśva-śaktīḥ) because of His all-pervasiveness (vyāpakatvataḥ).
But (tu) Sadāśiva, etc. (sadāśiva-ādayas) contain --or have to do with, refer to-- (samākṣipeyuḥ) inferior powers (adhojuṣaḥ śaktīḥ) as they lack upward penetration --they cannot penetrate above their own level-- (ūrdhva-vyāpti-abhāvāt). (The fruits of) their worship --of the worship of Sadāśiva, etc.-- (tad-upāsā) have to do with (their) proximity or remoteness (from the Great Lord, i.e. from Consciousness) (antika-dūrataḥ)||207-208||
इत्थम्भावे च शाक्ताख्यो वैकल्पिकपथक्रमः।
इह तूक्तो यतस्तस्मात्प्रतियोग्यविकल्पकम्॥२०९॥
Itthambhāve ca śāktākhyo vaikalpikapathakramaḥ|
Iha tūkto yatastasmātpratiyogyavikalpakam||209||
What has been taught --lit. with respect to what is so-- (itthambhāve ca) (has to do with) that whose name is Śāktopāya (śākta-ākhyaḥ), which implies proceeding on a path based on vikalpa (vaikalpikapathakramaḥ). Here --i.e. in this portion of the scripture which deals with Śāmbhavopāya-- (iha tu) it has been mentioned --all this which is related to Śāktopāya-- (uktam) because (yatas) (the path) which is not based on vikalpa-s --i.e. Śāmbhavopāya-- (avikalpakam) (is) opposite (pratiyogi) to it --to Śāktopāya-- (tasmāt)||209||
अविकल्पपथारूढो येन येन पथा विशेत्।
धरासदाशिवान्तेन तेन तेन शिवीभवेत्॥२१०॥
निर्मले हृदये प्राग्र्यस्फुरद्भूम्यंशभासिनि।
प्रकाशे तन्मुखेनैव संवित्परशिवात्मता॥२११॥
Avikalpapathārūḍho yena yena pathā viśet|
Dharāsadāśivāntena tena tena śivībhavet||210||
Nirmale hṛdaye prāgryasphuradbhūmyaṁśabhāsini|
Prakāśe tanmukhenaiva saṁvitparaśivātmatā||211||
The one who is established in the path devoid of vikalpa-s --viz. in Śāmbhavopāya-- (avikalpa-patha-ārūḍhaḥ), whatever the path by which (yena yena pathā) he enters (viśet) —from the earth element up to Sadāśiva (dharā-sadāśiva-antena), he becomes Śiva (śivībhavet) by means of them all (tena tena).
When the Heart is completely pure (nirmale hṛdaye), i.e. when Prakāśa --i.e. Śiva, the Supreme Light-- shines in the portion called the stage where flashes the first movement of perception --viz. the well-known prathamālocana-- (prāgrya-sphurat-bhūmi-aṁśa-bhāsini prakāśe), (then) through that --through that state where the Heart is immaculate-- (tanmukhena eva) (one attains identification) with the Supreme Śiva who is Consciousness (saṁvid-para-śiva-ātmatā)||210-211||
Stanzák 212 - 220
एवं परेच्छाशक्त्यंशसदुपायमिमं विदुः।
शाम्भवाख्यं समावेशं सुमत्यन्तेनिवासिनः॥२१२॥
Evaṁ parecchāśaktyaṁśasadupāyamimaṁ viduḥ|
Śāmbhavākhyaṁ samāveśaṁ sumatyantenivāsinaḥ||212||
Thus (evam), the disciples of Sumatinātha (sumati-antenivāsinaḥ) consider (viduḥ) this (imam) true means whose aspect is the Supreme Power of Will (parā-icchā-śakti-aṁśa-sat-upāyam) to be the absorption (samāveśam) called Śāmbhavopāya (śāmbhava-ākhyam)||212||
शाक्तोऽथ भण्यते चेतोधीमनोऽहङ्कृति स्फुटम्।
सविकल्पतया मायामयमिच्छादि वस्तुतः॥२१३॥
Śākto'tha bhaṇyate cetodhīmano'haṅkṛti sphuṭam|
Savikalpatayā māyāmayamicchādi vastutaḥ||213||
Now (atha), Śāktopāya (śāktaḥ) is described (bhaṇyate), (i.e. the means where the group of) memory, intellect, mind and ego (cetas-dhī-manas-ahaṅkṛti) (is) evidently (sphuṭam) consisting of Māyā (māyā-mayam) as it is furnished with vikalpa (sa-vikalpatayā), (but) as a matter of fact (vastutaḥ) the most important thing (in this upāya) is Will (again, like in Śāmbhavopāya) (icchā-ādi)|
अभिमानेन सङ्कल्पाध्यवसायक्रमेण यः।
शाक्तः स मायोपायोऽपि तदन्ते निर्विकल्पकः॥२१४॥
Abhimānena saṅkalpādhyavasāyakrameṇa yaḥ|
Śāktaḥ sa māyopāyo'pi tadante nirvikalpakaḥ||214||
That (saḥ) (path called) Śāktopāya (śāktaḥ) which (yaḥ) (functions) through 'abhimāna' --conceit, egoism, pride, etc., all of them attributes of ego-- (abhimānena) (and) though the succession of 'saṅkalpa' --mental conception, ideas, notions, etc., all of them attributes of the mind-- and 'adhyavasāya' --determination, an attribute which clearly belongs to the intellect-- (saṅkalpa-adhyavasāya-krameṇa), though is a mayic means --i.e. it pertains to Māyā-- (māyā-upāyaḥ), in the end (tad-ante) (it is) 'nirvikalpa' --viz. it leads to the state devoid of vikalpa-s-- (nirvikalpakaḥ)||214||
पशोर्वै याविकल्पा भूर्दशा सा शाम्भवी परम्।
अपूर्णा मातृदौरात्म्यात्तदपाये विकस्वरा॥२१५॥
Paśorvai yāvikalpā bhūrdaśā sā śāmbhavī param|
Apūrṇā mātṛdaurātmyāttadapāye vikasvarā||215||
The stage (bhūḥ... sā) which (yā) (is) 'avikalpa' --without any vikalpa-- (avikalpā) (and) pertains to Śambhu --to Śiva, i.e. this is the stage of Śāmbhavopāya-- (śāmbhavī) (is also in) the state (daśā) of limited being (paśoḥ) indeed (vai). However (param), (this stage of 'avikalpa') is not full (apūrṇā) due to the conditioning --lit. depravity, wickedness-- present in the knower --in the limited being-- (mātṛ-daurātmyāt). (But) when that (conditioning) disappears (tad-apāye), (the stage which is devoid of vikalpa-s just) unfolds (vikasvarā)||215||
एवं वैकल्पिकी भूमिः शाक्ते कर्तृत्ववेदने।
यस्यां स्फुटे परं त्वस्यां सङ्कोचः पूर्वनीतितः॥२१६॥
तथा सङ्कोचसम्भारविलायनपरस्य तु।
सा यथेष्टान्तराभासकारिणी शक्तिरुज्ज्वला॥२१७॥
Evaṁ vaikalpikī bhūmiḥ śākte kartṛtvavedane|
Yasyāṁ sphuṭe paraṁ tvasyāṁ saṅkocaḥ pūrvanītitaḥ||216||
Tathā saṅkocasambhāravilāyanaparasya tu|
Sā yatheṣṭāntarābhāsakāriṇī śaktirujjvalā||217||
In this way (evam), in Śāktopāya (śākte) (exists) a stage (bhūmiḥ) related to vikalpa-s (vaikalpikī) where (yasyām) the Powers of Action and Knowledge (kartṛtva-vedane) are clearly manifest (sphuṭe). Nevertheless (param tu), (there is also) contraction --limitation-- (here) (saṅkocaḥ) according to the precept (explained) before --viz. because of the conditioning present in the knower-- (pūrva-nītitaḥ).
So (tathā), for the one who is devoted to the dissolution of the multitude of contractions --limitations-- (saṅkoca-sambhāra-vilāyana-parasya tu), the blazing (sā... ujjvalā) Power (śaktiḥ) (appears and) brings about the internal manifestation according to wish (yathā-iṣṭa-antara-ābhāsa-kāriṇī)||216-217||
ननु वैकल्पिकी किं धीराणवे नास्ति तत्र सा।
अन्योपायात्र तूच्चाररहितत्वं न्यरूपयत्॥२१८॥
Nanu vaikalpikī kiṁ dhīrāṇave nāsti tatra sā|
Anyopāyātra tūccārarahitatvaṁ nyarūpayat||218||
An objection (nanu): Is there not (kim... na asti) a steady vikalpa-based process (vaikalpikī... dhīrā) in Āṇavopāya (āṇave) (too)? (The answer is: No.) There --in Āṇavopāya-- (tatra) other means (are used) (anya-upāyā). But (tu) here --in Śāktopāya-- (atra) (the Lord) explained --in stanza 168-- (nyarūpayat) (that there is) a state devoid of uccāra --if uccāra is taken in singular, it means 'utterance', but if it is taken in plural, it means 'repetition of mantra-s and other similar methods'; according to Abhinavagupta, the translation in plural is the right one in this context, which he will say in the next aphorism-- (uccāra-rahitatvam)||218||
उच्चारशब्देनात्रोक्ता बह्वन्तेन तदादयः।
शक्त्युपाये न सन्त्येते भेदाभेदौ हि शक्तिता॥२१९॥
Uccāraśabdenātroktā bahvantena tadādayaḥ|
Śaktyupāye na santyete bhedābhedau hi śaktitā||219||
Here (atra), by the word 'uccāra' (uccāra-śabdena) is meant (uktā) 'that, etc.', i.e. 'uccāra, etc.' --viz. uccāra, dhyāna, varṇa, etc.-- (tad-ādayaḥ) in plural (bahu-antena). (All) these (methods) (ete) do not (na) exist (santi) in Śāktopāya (śakti-upāye) because (hi) (here) Śakti is in dualistic/non-dualistic mode (bheda-abhedau... śaktitā)||219||
अणुर्नाम स्फुटो भेदस्तदुपाय इहाणवः।
विकल्पनिश्चयात्मैव पर्यन्ते निर्विकल्पकः॥२२०॥
Aṇurnāma sphuṭo bhedastadupāya ihāṇavaḥ|
Vikalpaniścayātmaiva paryante nirvikalpakaḥ||220||
That whose name (nāma) is 'aṇu' --limited individual-- (aṇuḥ) (is) clearly (sphuṭaḥ) dualistic (bhedaḥ). The means of that (aṇu or limited individual) (tad-upāyaḥ) (is) here (iha) (called) 'āṇava' --lit. pertaining to aṇu, i.e. Āṇavopāya-- (āṇavaḥ). (And although) it is based on vikalpa --perception of duality-- and niścaya --lit. certainty, but here it is the kingdom of intellect-- (vikalpa-niścaya-ātmā eva), in the end (paryante) (it leads to) nirvikalpa (nirvikalpakaḥ)||220||
Stanzák 221 - 230
ननु धीमानसाहङ्कृत्पुमांसो व्याप्नुयुः शिवम्।
नाधोवर्तितया तेन कथितं कथमीदृशम्॥२२१॥
Nanu dhīmānasāhaṅkṛtpumāṁso vyāpnuyuḥ śivam|
Nādhovartitayā tena kathitaṁ kathamīdṛśam||221||
An objection (nanu): Intellect, mind, ego and limited individual --Buddhi, Manas, Ahaṅkāra and Puruṣa-- (dhī-mānasa-ahaṅkṛt-pumāṁsaḥ) do not penetrate (vyāpnuyuḥ... na) Śiva (śivam) (because) they are turned downward --i.e. they can penetrate downward only-- (adhas-vartitayā). For that reason (tena), how (katham) has such a thing been said --viz. that Āṇavopāya in the end leads to nirvikalpa, the state without any thoughts, i.e. the State of Śiva-- (kathitam... īdṛśam)?||221||
उच्यते वस्तुतोऽस्माकं शिव एव तथाविधः।
स्वरूपगोपनं कृत्वा स्वप्रकाशः पुनस्तथा॥२२२॥
Ucyate vastuto'smākaṁ śiva eva tathāvidhaḥ|
Svarūpagopanaṁ kṛtvā svaprakāśaḥ punastathā||222||
According to us (asmākam), Śiva (śivaḥ) Himself (eva) is said (ucyate) (to have) really (become) (vastutas) like this --lit. of such a sort or kind-- (tathāvidhaḥ) after having concealed His nature (sva-rūpa-gopanam kṛtvā). (And) again (punar) He reveals Himself --lit. (there is) His revelation-- (sva-prakāśaḥ) in the same way --i.e. through His Svātantrya or Absolute Freedom-- (tathā)||222||
द्वैतशास्त्रे मतङ्गादौ चाप्येतत्सुनिरूपितम्।
अधोव्याप्तुः शिवस्यैव स प्रकाशो व्यवस्थितः॥२२३॥
येन बुद्धिमनोभूमावपि भाति परं पदम्॥२२४॥
Dvaitaśāstre mataṅgādau cāpyetatsunirūpitam|
Adhovyāptuḥ śivasyaiva sa prakāśo vyavasthitaḥ||223||
Yena buddhimanobhūmāvapi bhāti paraṁ padam||224||
In dualistic scripture(s) (dvaita-śāstre) (such as) Mataṅga, etc. (mataṅga-ādau ca) this (matter) (et ad) has been well examined (su-nirūpitam): 'When Śiva penetrates downward --i.e. when He becomes inferior stages-- (adho-vyāptuḥ śivasya eva), the Light of Consciousness (saḥ prakāśaḥ) remains (vyavasthitaḥ)'.
On which account (yena), even (api) at the stage of mind and intellect --it refers to the state of limited samādhi occurring in the field of mind and intellect-- (buddhi-manas-bhūmau) the Highest State (param padam) shines (bhāti)||223-224||
द्वावप्येतौ समावेशौ निर्विकल्पार्णवं प्रति।
प्रयात एव तद्रूढिं विना नैव हि किञ्चन॥२२५॥
Dvāvapyetau samāveśau nirvikalpārṇavaṁ prati|
Prayāta eva tadrūḍhiṁ vinā naiva hi kiñcana||225||
These (etau) two (dvau api) absorptions (samāveśau) --viz. Śāktopāya and Āṇavopāya-- move toward (prati prayātaḥ eva) the ocean of nirvikalpa --the ocean of thoughtlessness, i.e. Śāmbhavopāya-- (nirvikalpa-arṇavam), (because) without (vinā) establishment in that --in the ocean of nirvikalpa-- (tad-rūḍhiṁ) there is nothing whatsoever (na eva hi kiñcana)||225||
संवित्तिफलभिच्चात्र न प्रकल्प्येत्यतोऽब्रवीत्।
कल्पनायाश्च मुख्यत्वमत्रैव किल सूचितम्॥२२६॥
Saṁvittiphalabhiccātra na prakalpyetyato'bravīt|
Kalpanāyāśca mukhyatvamatraiva kila sūcitam||226||
Hence (atas), He said (in Mālinīvijayottaratantra 2.25 --first line--) (abravīt): 'Here (atra) portions or divisions regarding the fruit called Saṁvitti --Consciousness, i.e. Śiva-- (saṁvitti-phala-bhit ca) should not be conceived or imagined (na prakalpya iti)'. In this (passage) (atra eva) the preeminence (mukhyatvam) of imagination (kalpanāyāḥ ca) has certainly been pointed out (kila sūcitam)||226||
विकल्पापेक्षया योऽपि प्रामाण्यं प्राह तन्मते।
तद्विकल्पक्रमोपात्तनिर्विकल्पप्रमाणता॥२२७॥
Vikalpāpekṣayā yo'pi prāmāṇyaṁ prāha tanmate|
Tadvikalpakramopāttanirvikalpapramāṇatā||227||
Even (api) the one who (yaḥ) proved (prāmāṇyaṁ prāha) (nirvikalpa) in connection with vikalpa (vikalpāpekṣayā), in his doctrine (tad-mate) (there is then acceptation that) the perception of nirvikalpa is acquired through a succession of vikalpa-s connected with that --with nirvikalpa-- (tad-vikalpa-krama-upātta-nirvikalpa-pramāṇatā)||227||
रत्नतत्त्वमविद्वान्प्राङ्निश्चयोपायचर्चनात्।
अनुपायाविकल्पाप्तौ रत्नज्ञ इति भण्यते॥२२८॥
Ratnatattvamavidvānprāṅniścayopāyacarcanāt|
Anupāyāvikalpāptau ratnajña iti bhaṇyate||228||
(For example: A learner jeweler who) previously (prāk) did not know (avidvān) the true value of a gem (ratna-tattvam), (but next,) after a series of evaluations (niścaya-upāya-carcanāt), on his attainment of (a state of) avikalpa --without vikalpa-s-- which is devoid of means (an-upāya-avikalpa-āptau), he is said to be (bhaṇyate) '(quite) a jeweler (ratnajñaḥ iti)'||228||
अभेदोपायमत्रोक्तं शाम्भवं शाक्तमुच्यते।
भेदाभेदात्मकोपायं भेदोपायं तदाणवम्॥२२९॥
Abhedopāyamatroktaṁ śāmbhavaṁ śāktamucyate|
Bhedābhedātmakopāyaṁ bhedopāyaṁ tadāṇavam||229||
Śāmbhavopāya (śāmbhavam) is here said to be (atra uktam) the means based on non-dualism (abheda-upāyam). Śāktopāya (śāktam) is said to be (ucyate) the means constituted by non-dualism in dualism (bheda-abheda-ātmaka-upāyam). (And) Āṇavopāya (tad-āṇavam) (is) the means based on dualism (bheda-upāyam)||229||
अन्ते ज्ञानेऽत्र सोपाये समस्तः कर्मविस्तरः।
प्रस्फुटेनैव रूपेण भावी सोऽन्तर्भविष्यति॥२३०॥
Ante jñāne'tra sopāye samastaḥ karmavistaraḥ|
Prasphuṭenaiva rūpeṇa bhāvī so'ntarbhaviṣyati||230||
All (samastaḥ) the details about rituals (karma-vistaraḥ... saḥ) —which will be spoken about later --lit. which will occur in the future-- (bhāvī) in a clear way (prasphuṭena eva rūpeṇa)— will be included (antarbhaviṣyati) in this final knowledge (ante jñāne atra), i.e. in Āṇavopāya --lit. in the one endowed with (various) means-- (sa-upāye)||230||
Stanzák 231 - 240
क्रिया हि नाम विज्ञानान्नान्यद्वस्तु क्रमात्मताम्।
उपायवशतः प्राप्तं तत्क्रियेति पुरोदितम्॥२३१॥
Kriyā hi nāma vijñānānnānyadvastu kramātmatām|
Upāyavaśataḥ prāptaṁ tatkriyeti puroditam||231||
What is called (hi nāma) Action (kriyā) is no other thing but (na anyat vastu) Knowledge (vijñānāt). That (tad) aforesaid (Knowledge) (purā-uditam) which has become succession (kramātmatām... prāptam) on account of the means (upāya-vaśataḥ) (is) 'Action' (kriyā iti)||231||
सम्यग्ज्ञानं च मुक्त्येककारणं स्वपरस्थितम्।
यतो हि कल्पनामात्रं स्वपरादिविभूतयः॥२३२॥
Samyagjñānaṁ ca muktyekakāraṇaṁ svaparasthitam|
Yato hi kalpanāmātraṁ svaparādivibhūtayaḥ||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)||232||
तुल्ये काल्पनिकत्वे च यदैक्यस्फुरणात्मकः।
गुरुः स तावदेकात्मा सिद्धो मुक्तश्च भण्यते॥२३३॥
Tulye kālpanikatve ca yadaikyasphuraṇātmakaḥ|
Guruḥ sa tāvadekātmā siddho muktaśca bhaṇyate||233||
Since (the notion of oneself and another --in disciple and Guru--) is equally fictitious (tulye kālpanikatve ca), the Guru (guruḥ) expands in unity with them --lit. with whom, i.e. with the disciples-- (yad-aikya-sphuraṇa-ātmakaḥ). He (saḥ) is said to be (bhaṇyate) really (tāvat) one (ekātmā), perfected (siddhaḥ) and (ca) liberated (muktaḥ)||233||
यावानस्य हि सन्तानो गुरुस्तावान्स कीर्तितः।
सम्यग्ज्ञानमयश्चेति स्वात्मना मुच्यते ततः॥२३४॥
तत एव स्वसन्तानं ज्ञानी तारयतीत्यदः।
युक्त्यागमाभ्यां संसिद्धं तावानेको यतो मुनिः॥२३५॥
Yāvānasya hi santāno gurustāvānsa kīrtitaḥ|
Samyagjñānamayaśceti svātmanā mucyate tataḥ||234||
Tata eva svasantānaṁ jñānī tārayatītyadaḥ|
Yuktyāgamābhyāṁ saṁsiddhaṁ tāvāneko yato muniḥ||235||
The Guru (guruḥ) is so great as (yāvān... tāvān) his (asya) (spiritual) family --the chain of his disciples-- (santānaḥ). He (saḥ) is said to be (kīrtitaḥ) someone whose Knowledge is right (samyak-jñāna-mayaḥ ca iti). Therefore (tatas), (when some of his disciples gets Liberation, it is himself) who is liberated (mucyate) by himself (sva-ātmanā) --i.e. Guru and disciples are completely one always--.
For that very reason (tatas eva), it has been proved (adas... saṁsiddham) by reasoning and revealed scripture (yukti-āgamābhyām) that (iti) the Jñānī --the one who knows the Truth, i.e. the Guru-- (jñānī) rescues --i.e. liberates-- (tārayati) his own (spiritual) family (sva-santānam). (Why?) Because (yatas) the Sage (muniḥ) is 'that One' --i.e. he is completely one with all his disciples-- (tāvān ekaḥ)||234-235||
तेनात्र ये चोदयन्ति ननु ज्ञानाद्विमुक्तता।
दीक्षादिका क्रिया चेयं सा कथं मुक्तये भवेत्॥२३६॥
ज्ञानात्मा सेति चेज्ज्ञानं यत्रस्थं तं विमोचयेत्।
अन्यस्य मोचने वापि भवेत्किं नासमञ्जसम्।
इति ते मूलतः क्षिप्ता यत्त्वत्रान्यैः समर्थितम्॥२३७॥
मलो नाम किल द्रव्यं चक्षुःस्थपटलादिवत्।
तद्विहन्त्री क्रिया दीक्षा त्वञ्जनादिककर्मवत्॥२३८॥
तत्पुरस्तान्निषेत्स्यामो युक्त्यागमविगर्हितम्।
मलमायाकर्मणां च दर्शयिष्यामहे स्थितिम्॥२३९॥
एवं शक्तित्रयोपायं यज्ज्ञानं तत्र पश्चिमम्।
मूलं तदुत्तरं मध्यमुत्तरोत्तरमादिमम्॥२४०॥
Tenātra ye codayanti nanu jñānādvimuktatā|
Dīkṣādikā kriyā ceyaṁ sā kathaṁ muktaye bhavet||236||
Jñānātmā seti cejjñānaṁ yatrasthaṁ taṁ vimocayet|
Anyasya mocane vāpi bhavetkiṁ nāsamañjasam|
Iti te mūlataḥ kṣiptā yattvatrānyaiḥ samarthitam||237||
Malo nāma kila dravyaṁ cakṣuḥsthapaṭalādivat|
Tadvihantrī kriyā dīkṣā tvañjanādikakarmavat||238||
Tatpurastānniṣetsyāmo yuktyāgamavigarhitam|
Malamāyākarmaṇāṁ ca darśayiṣyāmahe sthitim||239||
Evaṁ śaktitrayopāyaṁ yajjñānaṁ tatra paścimam|
Mūlaṁ taduttaraṁ madhyamuttarottaramādimam||240||
Therefore (tena), (there are the ones) who (ye) object/criticize (codayanti) (like this:)
'An objection (nanu). Liberation (vimuktatā) (comes) from Knowledge (jñānāt). (Then,) how (katham) (can) this very activity (kriyā ca iyaṁ sā) (in the form of) initiation, etc. (dīkṣā-ādikā) be (bhavet) for the attainment of Liberation (muktaye)? If (it is maintained) that (iti) it --such activity-- (sā) consists of Knowledge --i.e. that it contains Knowledge-- (jñāna-ātmā), (then that) Knowledge (jñānam) who resides (stham) in that (activity) (yatra) would (only) liberate (vimocayet) him (who performs such activity) (tam). Would not it be (bhavet kiṁ na) absurd (asamañjasam) (to postulate) that it can even liberate --lit. even in the act of liberating-- (mocane) another (anyasya... iti)?'
Those (objectors) (te) are totally refuted --lit. uprooted-- (kṣiptāḥ) (by the teaching that the Guru is one with his disciples).
(Also, other teachers say that) what is called (nāma) 'mala' or 'impurity' --i.e. Āṇavamala, Māyīyamala and Kārmamala-- (malaḥ) (is) certainly (kila) a substance (dravyam) as a cataract, etc. located on an eye (cakṣus-stha-paṭala-ādi-vat). But (tu) the activity (kriyā) (known as) initiation (dīkṣā) destroys that --viz. that substance called 'mala'-- (tad-vihantrī) like the action of a collyrium, etc. (añjana-ādika-karma-vat).
I will object --lit. we will object-- (niṣetsyāmaḥ) (later on) to that (tad) which (yad tu) has been here maintained (atra... samarthitam) before (purastāt) by others (anyaiḥ), which is reprobated by reasoning and revealed scripture (yukti-āgama-vigarhitam), and (ca) I will show --lit. we will show-- (darśayiṣyāmahe) the (real) state (sthitim) of Āṇavamala, Māyīyamala and Kārmamala (mala-māyā-karmaṇā).
The three means based on the three powers --Will, Knowledge and Action-- (śakti-traya-upāyam) (are) in this way (evam). The last (paścimam) knowledge (jñānam) which (yad) (is) there --in those three means based on the three powers-- (tatra) (is) the root one --i.e. Āṇavopāya-- (mūlam); above that --lit. higher than that-- (tad-uttaram) (lies) the middle one --i.e. Śāktopāya-- (madhyam), (and finally,) above all --lit. higher than higher-- (uttara-uttaram) (is situated) the primordial one --Śāmbhavopāya-- (ādimam)||236-240||
Stanzák 241 - 250
ततोऽपि परमं ज्ञानमुपायादिविवर्जितम्।
आनन्दशक्तिविश्रान्तमनुत्तरमिहोच्यते॥२४१॥
Tato'pi paramaṁ jñānamupāyādivivarjitam|
Ānandaśaktiviśrāntamanuttaramihocyate||241||
Even (api) after that (tatas), the Supreme (paramam) Knowledge (jñānam) which is devoid of means, etc. (upāya-ādi-vivarjitam) (and) which consists in a repose in the Power of Bliss (ānanda-śakti-viśrāntam) is here said to be (iha ucyate) Anuttara --lit. higher than which there is nothing, i.e. the Highest Reality called Paramaśiva-- (anuttaram)||241||
तत्स्वप्रकाशं विज्ञानं विद्याविद्येश्वरादिभिः।
अपि दुर्लभसद्भावं श्रीसिद्धातन्त्र उच्यते॥२४२॥
मालिन्यां सूचितं चैतत्पटलेऽष्टादशे स्फुटम्।
न चैतदप्रसन्नेन शङ्करेणेति वाक्यतः॥२४३॥
इत्यनेनैव पाठेन मालिनीविजयोत्तरे।
इति ज्ञानचतुष्कं यत्सिद्धिमुक्तिमहोदयम्।
तन्मया तन्त्र्यते तन्त्रालोकनाम्न्यत्र शासने॥२४४॥
Tatsvaprakāśaṁ vijñānaṁ vidyāvidyeśvarādibhiḥ|
Api durlabhasadbhāvaṁ śrīsiddhātantra ucyate||242||
Mālinyāṁ sūcitaṁ caitatpaṭale'ṣṭādaśe sphuṭam|
Na caitadaprasannena śaṅkareṇeti vākyataḥ||243||
Ityanenaiva pāṭhena mālinīvijayottare|
Iti jñānacatuṣkaṁ yatsiddhimuktimahodayam|
Tanmayā tantryate tantrālokanāmnyatra śāsane||244||
In the venerable Siddhātantra --also known as Siddhayogīśvarītantra, which was summarized in the form of Mālinīvijayottaratantra-- (śrī-siddhātantre), that (tad) self-effulgent (sva-prakāśam) Knowledge (vijñānam) is said to be (ucyate) one whose real nature is difficult to be obtained (dus-labha-sat-bhāvam) even (api) by the ones who dwell in the Sadvidyā category --i.e. the Mantra-s--, by the Mantreśvara-s, etc. (vidyā-vidyā-īśvara-ādibhiḥ).
This (etad) has been clearly indicated (sūcitam... sphuṭam) in Mālinīvijayottaratantra (mālinyām) —in the eighteenth chapter (paṭale aṣṭādaśe)— according to the precept (vākyataḥ): 'This (etad) (is taught) by Śaṅkara --i.e. Śiva-- (śaṅkareṇa) when He is pleased indeed (na ca... aprasannena... iti)'.
Ending (iti) by means of this reading (anena eva pāṭhena) in Mālinīvijayottaratantra (mālinīvijayottare), [i.e. the teaching of the aphorism whose first line was just mentioned is finished by means of the reading of the second line: 'Kathañcidupadiṣṭe'pi vāsanā naiva jāyate - (But) even when it is taught somehow or other, the impression (of that Pure Knowledge or state of Śiva) is not produced].
Thus (iti), the fourfold knowledge (jñāna-catuṣkam... tad) which (yad) confers the great fortune known as supernatural powers and Liberation (siddhi-mukti-mahā-udayam) is successively --one by one-- explained (tantryate) by me (mayā) in this scripture called Tantrāloka (tantrāloka-nāmni atra śāsane)||242-244||
तत्रेह यद्यदन्तर्वा बहिर्वा परिमृश्यते।
अनुद्घाटितरूपं तत्पूर्वमेव प्रकाशते॥२४५॥
Tatreha yadyadantarvā bahirvā parimṛśyate|
Anudghāṭitarūpaṁ tatpūrvameva prakāśate||245||
Here and there --i.e. everywhere-- (tatra iha), whatever thing (yad yad) which is perceived (parimṛśyate) inside (antar) or (vā... vā) outside (bahis), that (tad) at first (pūrvam eva) becomes manifest (prakāśate) in a vague way (anudghāṭita-rūpam) --viz. it is not appearing at first vividly--||245||
तथानुद्घाटिताकारानिर्वाच्येनात्मना प्रथा।
संशयः कुत्रचिद्रूपे निश्चिते सति नान्यथा॥२४६॥
Tathānudghāṭitākārānirvācyenātmanā prathā|
Saṁśayaḥ kutracidrūpe niścite sati nānyathā||246||
Doubt (saṁśayaḥ) (is) the (first) expansion (of knowledge about an object that) (prathā), being indeterminate (anirvācyena ātmanā), (appears with) a form which is that vague (tathā-anudghāṭita-ākārā). (And this doubt can only arise) when there is somewhere a determined subject (wishing to know) --i.e. there must be a 'determined' subject 'determining' what that object is for the doubt to arise-- (kutracid rūpe niścite sati), (and) not otherwise (na anyathā).
—But there is another way to translate the second part of the stanza in a more literal way: (Doubt is the first expansion of knowledge about an object that, being indeterminate, appears with a form which is that vague. And this doubt can only arise) when there is somewhere a determined form --the form is vague but is a form anyway, i.e. it is not about something formless-- (kutracid rūpe niścite sati), (and) not otherwise (na anyathā)—||246||
एतत्किमिति मुख्येऽस्मिन्नेतदंशः सुनिश्चितः।
संशयोऽस्तित्वनास्त्यादिधर्मानुद्घाटितात्मकः॥२४७॥
Etatkimiti mukhye'sminnetadaṁśaḥ suniścitaḥ|
Saṁśayo'stitvanāstyādidharmānudghāṭitātmakaḥ||247||
In the main part (of the doubt) (mukhye asmin) —'What (kim) (is) this (etad... iti)?'—, the portion 'this' (etad-aṁśaḥ) is well determined (su-niścitaḥ). Doubt (saṁśayaḥ) has (then) to do with the vagueness of the qualities (of such an object such as) existence, nonexistence, etc. (astitva-nāsti-ādi-dharma-anudghāṭita-ātmakaḥ)||247||
किमित्येतस्य शब्दस्य नाधिकोऽर्थः प्रकाशते।
किं त्वनुन्मुद्रिताकारं वस्त्वेवाभिदधात्ययम्॥२४८॥
Kimityetasya śabdasya nādhiko'rthaḥ prakāśate|
Kiṁ tvanunmudritākāraṁ vastvevābhidadhātyayam||248||
'What?' (kim iti) — In the case of this word (etasya śabdasya) no additional meaning (na adhikaḥ arthaḥ) becomes manifest (prakāśate). This (ayam) 'kim' (kim tu) (only) explains (abhidadhāti) (that there is) certainly a thing (vastu eva) with a form that is (still) not fully disclosed (anunmudrita-ākāram)||248||
स्थाणुर्वा पुरुषो वेति न मुख्योऽस्त्येष संशयः।
भूयःस्थधर्मजातेषु निश्चयोत्पाद एव हि॥२४९॥
Sthāṇurvā puruṣo veti na mukhyo'styeṣa saṁśayaḥ|
Bhūyaḥsthadharmajāteṣu niścayotpāda eva hi||249||
'The trunk (of a tree) (sthāṇuḥ) or (vā... vā) a person (puruṣaḥ... iti)?' — This (eṣa) is not (na... asti) the main (mukhyaḥ) doubt (saṁśayaḥ) because (hi) (it implies) indeed a production of determinations (niścaya-utpādaḥ eva) about a great number of qualities (bhūyaḥstha-dharma-jāteṣu)||249||
आमर्शनीयद्वैरूप्यानुद्घाटनवशात्पुनः।
संशयः स किमित्यंशे विकल्पस्त्वन्यथा स्फुटः॥२५०॥
Āmarśanīyadvairūpyānudghāṭanavaśātpunaḥ|
Saṁśayaḥ sa kimityaṁśe vikalpastvanyathā sphuṭaḥ||250||
Again (punar), doubt (saṁśayaḥ) (arises) due to the absence of determination regarding the two forms in close contact --i.e. is this a trunk or a person?-- (āmarśanīya-dvairūpya-anudghāṭana-vaśāt). It (saḥ) (resides) in the portion (aṁśe) 'What?' (kim iti) --viz. What is this, a trunk or a person?--. Otherwise (tu anyathā) (it would) evidently (be) (sphuṭaḥ) (just) an option or alternative (vikalpaḥ) --only the mental formulation of an option: A trunk or a person?--|
Stanzák 251 - 260
तेनानुद्घाटितात्मत्वभावप्रथनमेव यत्।
प्रथमं स इहोद्देशः प्रश्नः संशय एव च॥२५१॥
Tenānudghāṭitātmatvabhāvaprathanameva yat|
Prathamaṁ sa ihoddeśaḥ praśnaḥ saṁśaya eva ca||251||
Therefore (tena), the first (prathamam) perception --lit. manifestation-- of an object which is not (yet) determined (anudghāṭita-ātmatva-bhāva-prathanam eva yad) (is) here (iha) that (group of three) (saḥ) (consisting of) nomination (uddeśaḥ), question (praśnaḥ) and (ca) doubt (saṁśayaḥ eva)||251||
तथानुद्घाटिताकारभावप्रसरवर्त्मना।
प्रसरन्ती स्वसंवित्तिः प्रष्ट्री शिष्यात्मतां गता॥२५२॥
Tathānudghāṭitākārabhāvaprasaravartmanā|
Prasarantī svasaṁvittiḥ praṣṭrī śiṣyātmatāṁ gatā||252||
One's own questioning consciousness (sva-saṁvittiḥ praṣṭrī) which expands (prasarantī) through the unfoldment of the object whose form is (initially) that vague (tathā-anudghāṭita-ākāra-bhāva-prasara-vartmanā) becomes (gatā) the disciple (śiṣya-ātmatām)||252||
तथान्तरपरामर्शनिश्चयात्मतिरोहितेः।
प्रसरानन्तरोद्भूतसंहारोदयभागपि॥२५३॥
यावत्येव भवेद्बाह्यप्रसरे प्रस्फुटात्मनि।
अनुन्मीलितरूपा सा प्रष्ट्री तावति भण्यते॥२५४॥
Tathāntaraparāmarśaniścayātmatirohiteḥ|
Prasarānantarodbhūtasaṁhārodayabhāgapi||253||
Yāvatyeva bhavedbāhyaprasare prasphuṭātmani|
Anunmīlitarūpā sā praṣṭrī tāvati bhaṇyate||254||
On account of the concealment of the certainty that is the Consciousness which is that internal (tathā-antara-parāmarśa-niścaya-ātma-tirohiteḥ), (such a Consciousness) also (api) participates in the (process of) emerging and being reabsorbed that arises after the unfoldment --i.e. after the manifestation of such object-- (prasara-anantara-udbhūta-saṁhāra-udaya-bhāk).
(Consciousness that,) as long as (yāvati eva) takes place (bhavet) a clear external expansion (bāhya-prasare prasphuṭa-ātmani) is not expanded (anunmīlita-rūpā sā... tāvati), is said to be (bhaṇyate) questioning (Consciousness) (praṣṭrī)||253-254||
स्वयमेवं विबोधश्च तथा प्रश्नोत्तरात्मकः।
गुरुशिष्यपदेऽप्येष देहभेदो ह्यतात्त्विकः॥२५५॥
Svayamevaṁ vibodhaśca tathā praśnottarātmakaḥ|
Guruśiṣyapade'pyeṣa dehabhedo hyatāttvikaḥ||255||
Thus (evam), the very (svayam) Consciousness (vibodhaḥ ca) is in this way consisting of question and answer (tathā praśna-uttara-ātmakaḥ). Also (api), in the state of Guru and disciple (guru-śiṣya-pade), the duality of the bodies (eṣaḥ deha-bhedaḥ) is undoubtedly unreal/not essential (hi atāttvikaḥ)||255||
बोधो हि बोधरूपत्वादन्तर्नानाकृतीः स्थिताः।
बहिराभासयत्येव द्राक्सामान्यविशेषतः॥२५६॥
Bodho hi bodharūpatvādantarnānākṛtīḥ sthitāḥ|
Bahirābhāsayatyeva drāksāmānyaviśeṣataḥ||256||
Consciousness (bodhaḥ) indeed (hi), since It is Consciousness (bodha-rūpatvāt), instantly (drāk) manifests (ābhāsayati eva) externally (bahis) —in a general and specific manner (sāmānya-viśeṣataḥ)— the multiple forms (of ascertainment) that remain within (It) (antar-nānā-ākṛtīḥ sthitāḥ)||256||
स्रक्ष्यमाणविशेषांशाकाङ्क्षायोग्यस्य कस्यचित्।
धर्मस्य सृष्टिः सामान्यसृष्टिः सा संशयात्मिका॥२५७॥
Srakṣyamāṇaviśeṣāṁśākāṅkṣāyogyasya kasyacit|
Dharmasya sṛṣṭiḥ sāmānyasṛṣṭiḥ sā saṁśayātmikā||257||
The general manifestation (sāmānya-sṛṣṭiḥ sā) —which is the doubt (saṁśaya-ātmikā)— (is) the manifestation (sṛṣṭiḥ) of the quality (dharmasya) of something (kasyacit) which satisfies the desire of the specific aspect --i.e. the answer-- which wishes to become manifest (srakṣyamāṇa-viśeṣa-aṁśa-ākāṅkṣā-yogyasya)||257||
स्रक्ष्यमाणो विशेषांशो यदा तूपरमेत्तदा।
निर्णयो मातृरुचितो नान्यथा कल्पकोटिभिः॥२५८॥
Srakṣyamāṇo viśeṣāṁśo yadā tūparamettadā|
Nirṇayo mātṛrucito nānyathā kalpakoṭibhiḥ||258||
But (tu) when (yadā) the specific aspect (viśeṣa-aṁśaḥ) which wishes to become manifest (srakṣyamāṇaḥ) ceases (uparamet) --viz. when the answer is accepted--, then (tadā) (takes place) the complete ascertainment --that is, the explanation which tries to remove the doubt-- (nirṇayaḥ) —which depends on the experient or knower --viz. the disciple in this context; i.e. the disciple will decide if the explanation given by his Guru is satisfactory or not-- (mātṛ-rucita)—. (And this process) is not (na) otherwise (anyathā), (not even) after ten millions of kalpa-s --lit. 4.320.000,000,000,000 human years, i.e. a very long time really-- (kalpa-koṭibhiḥ)||258||
तस्याथ वस्तुनः स्वात्मवीर्याक्रमणपाटवात्।
उन्मुद्रणं तयाकृत्या लक्षणोत्तरनिर्णयाः॥२५९॥
Tasyātha vastunaḥ svātmavīryākramaṇapāṭavāt|
Unmudraṇaṁ tayākṛtyā lakṣaṇottaranirṇayāḥ||259||
Then (atha), the revelation or unfoldment (unmudraṇam) of that thing (tasya... vastunaḥ) in that form (tayā ākṛtyā) through the progressive intensity of one's own power (of Consciousness) (sva-ātma-vīrya-ākramaṇa-pāṭavāt) (is) definition, answer and complete ascertainment --i.e. explanation-- (lakṣaṇa-uttara-nirṇayāḥ)||259||
निर्णीततावद्धर्मांशपृष्ठपातितया पुनः।
भूयो भूयः समुद्देशलक्षणात्मपरीक्षणम्॥२६०॥
Nirṇītatāvaddharmāṁśapṛṣṭhapātitayā punaḥ|
Bhūyo bhūyaḥ samuddeśalakṣaṇātmaparīkṣaṇam||260||
Furthermore (punar), after the complete ascertainment —to such an extent— of the quality (of something) (nirṇīta-tāvat-dharma-aṁśa-pṛṣṭha-pātitayā), the examination is the nomination and the definition (samuddeśa-lakṣaṇa-ātma-parīkṣaṇam) (being repeated) over and over again (bhūyas bhūyas)||260||
Stanzák 261 - 270
दृष्टानुमानौपम्याप्तवचनादिषु सर्वतः।
उद्देशलक्षणावेक्षात्रितयं प्राणिनां स्फुरेत्॥२६१॥
निर्विकल्पितमुद्देशो विकल्पो लक्षणं पुनः।
परीक्षणं तथाध्यक्षे विकल्पानां परम्परा॥२६२॥
नगोऽयमिति चोद्देशो धूमित्वादग्निमानिति।
लक्ष्यं व्याप्त्यादिविज्ञानजालं त्वत्र परीक्षणम्॥२६३॥
उद्देशोऽयमिति प्राच्यो गोतुल्यो गवयाभिधः।
इति वा लक्षणं शेषः परीक्षोपमितौ भवेत्॥२६४॥
स्वःकाम ईदृगुद्देशो यजेतेत्यस्य लक्षणम्।
अग्निष्टोमादिनेत्येषा परीक्षा शेषवर्तिनी॥२६५॥
Dṛṣṭānumānaupamyāptavacanādiṣu sarvataḥ|
Uddeśalakṣaṇāvekṣātritayaṁ prāṇināṁ sphuret||261||
Nirvikalpitamuddeśo vikalpo lakṣaṇaṁ punaḥ|
Parīkṣaṇaṁ tathādhyakṣe vikalpānāṁ paramparā||262||
Nago'yamiti coddeśo dhūmitvādagnimāniti|
Lakṣyaṁ vyāptyādivijñānajālaṁ tvatra parīkṣaṇam||263||
Uddeśo'yamiti prācyo gotulyo gavayābhidhaḥ|
Iti vā lakṣaṇaṁ śeṣaḥ parīkṣopamitau bhavet||264||
Svaḥkāma īdṛguddeśo yajetetyasya lakṣaṇam|
Agniṣṭomādinetyeṣā parīkṣā śeṣavartinī||265||
In the case of the living beings (prāṇinām), the triad of nomination, definition and examination (uddeśa-lakṣaṇa-avekṣā-tritayam) becomes manifest (sphuret) everywhere (sarvatas) with reference to any (pramāna or valid means of acquiring knowledge) such as: direct perception, inference, comparison —similarity—, the speech of an authoritative person, etc. (dṛṣṭa-anumāna-aupamya-āptavacana-ādiṣu).
Besides (punar), nomination (uddeśaḥ) (is) without any vikalpa (nirvikalpitam), definition (lakṣaṇam) (is) a vikapa (vikalpaḥ), examination (parīkṣaṇam) (is) an uninterrupted series (paramparā) of vikalpa-s (vikalpānām) with respect to the (object) thus perceived (tathā-adhyakṣe).
(For example, in the case of the act of inferring that there is fire on a mountain because smoke is visible:) Nomination (uddeśaḥ) (is) 'This (ayam) (is) a mountain (nagaḥ... iti)'. Definition --lit. the thing defined-- (lakṣyam) (is) 'There is fire (agnimān) because there is smoke (dhūmitvāt... iti)'. (And) here (tu atra) examination (parīkṣaṇam) (is) a net of cognitions about the invariable concomitance (between the presence of fire and smoke), etc. (vyāpti-ādi-vijñāna-jālam).
(Another example could be one involving a buffalo which is similar to a cow:) Nomination (uddeśaḥ) (is) the first thing which appears (prācyaḥ): 'This (is an animal) (ayam iti)'. Definition (lakṣaṇam) (is) 'That which is similar to a cow (go-tulyaḥ) is called a buffalo (gavaya-abhidhaḥ iti vā)'. (And) the rest (śeṣaḥ) which occurs (bhavet) in the comparison (upamitau) (is) examination (parīkṣā).
(And even another example would be one involving a person who needs to perform a certain sacrifice to go to heaven:) Nomination (uddeśaḥ) (is) such (īdṛk) a person desiring to go to heaven (svar-kāmaḥ). Its (asya) definition (lakṣaṇam) (is) 'He should perform a sacrifice' (yajeta iti). (And) examination (eṣā parīkṣā) is the rest (śeṣa-vartinī), viz. 'By means of Agniṣṭoma, etc.' (agniṣṭoma-ādinā iti)|
विकल्पस्रक्ष्यमाणान्यरुचितांशसहिष्णुनः।
वस्तुनो या तथात्वेन सृष्टिः सोद्देशसञ्ज्ञिता॥२६६॥
तदैव संविच्चिनुते यावतः स्रक्ष्यमाणता।
यतो ह्यकालकलिता सन्धत्ते सार्वकालिकम्॥२६७॥
Vikalpasrakṣyamāṇānyarucitāṁśasahiṣṇunaḥ|
Vastuno yā tathātvena sṛṣṭiḥ soddeśasañjñitā||266||
Tadaiva saṁviccinute yāvataḥ srakṣyamāṇatā|
Yato hyakālakalitā sandhatte sārvakālikam||267||
The manifestation (sṛṣṭiḥ sā) —which (yā) is so (tathātvena)— of a thing (vastunaḥ) bearing other aspects that are wished (by the experient or knower and) which are about to be manifest in the form of vikalpa (vikalpa-srakṣyamāṇa-anya-rucita-aṁśa-sahiṣṇunaḥ) is called 'nomination' (uddeśa-sañjñitā).
Then --at the time of nomination-- (tadā eva), Consciousness (saṁvid) is aware of (cinute) the future manifestation (srakṣyamāṇatā) of that which is like this --i.e. of the other aspects that are wished by the experient or knower-- (yāvataḥ), because (yatas hi) (Consciousness) which is beyond time --lit. which is not furnished with time-- (akālakalitā) draws together (sandhatte) what belongs to all times --i.e. what belongs to past, present and future-- (sārvakālikam)||266-267||
स्रक्ष्यमाणस्य या सृष्टिः प्राक्सृष्टांशस्य संहृतिः।
अनूद्यमाने धर्मे सा संविल्लक्षणमुच्यते॥२६८॥
Srakṣyamāṇasya yā sṛṣṭiḥ prāksṛṣṭāṁśasya saṁhṛtiḥ|
Anūdyamāne dharme sā saṁvillakṣaṇamucyate||268||
That (sā) Consciousness (saṁvid) is said to be (ucyate) 'definition' (lakṣaṇam) which (yā) (is) the manifestation (sṛṣṭiḥ) of (an aspect) that wishes to become manifest (srakṣyamāṇasya) (at the time of) the dissolution (saṁhṛtiḥ) of the previous aspect that was manifest (prāk-sṛṣṭa-aṁśasya). (When does all this happen?) When the qualit(ies) (of the thing being perceived) are spoken about afterward (anūdyamāne dharme)||268||
तत्पृष्ठपातिभूयोंशसृष्टिसंहारविभ्रमाः।
परीक्षा कथ्यते मातृरुचिता कल्पितावधिः॥२६९॥
Tatpṛṣṭhapātibhūyoṁśasṛṣṭisaṁhāravibhramāḥ|
Parīkṣā kathyate mātṛrucitā kalpitāvadhiḥ||269||
'Examination' (parīkṣā) is said to be (kathyate) the repeated movement of manifestation and dissolution of the aspects which follows that --viz. the repeated movement which follows 'nomination' and 'definition'-- (tad-pṛṣṭhapāti-bhūya-aṁśa-sṛṣṭi-saṁhāra-vibhramāḥ). (And) the end of this mental machination (kalpita-avadhiḥ) (takes place when this examination) pleases the experient or knower --i.e. the perceiver-- (mātṛ-rucitā)||269||
प्राक्पश्यन्त्यथ मध्यान्या वैखरी चेति ता इमाः।
परा परापरा देवी चरमा त्वपरात्मिका॥२७०॥
Prākpaśyantyatha madhyānyā vaikharī ceti tā imāḥ|
Parā parāparā devī caramā tvaparātmikā||270||
These very (nomination, definition and examination) (tāḥ imāḥ) (are), in the first place (prāk) 'Paśyantī (paśyantī) and also (atha) the other (anyā) situated in the middle --i.e. Madhyamā-- (madhyā), as well as (ca) Vaikharī (vaikharī... iti)'. (And these very three things are the levels of) Supreme (parā) (and) Supreme-nonSupreme (parā-aparā), (along with) the last (caramā tu) goddess (devī) known as nonSupreme (aparātmikā)||270||
Stanzák 271 - 300
इच्छादि शक्तित्रितयमिदमेव निगद्यते।
एतत्प्राणित एवायं व्यवहारः प्रतायते॥२७१॥
Icchādi śaktitritayamidameva nigadyate|
Etatprāṇita evāyaṁ vyavahāraḥ pratāyate||271||
This very (triad) (idam eva) is proclaimed to be (nigadyate) the group of three powers (śakti-tritayam) —Will, etc. (icchā-ādi)—. (And) animated by them --by the aforesaid triad-- (tad-prāṇitaḥ eva), this (ayam) worldly activity (vyavahāraḥ) spreads (pratāyate)||271||
एतत्प्रश्नोत्तरात्मत्वे पारमेश्वरशासने।
परसम्बन्धरूपत्वमभिसम्बन्धपञ्चके॥२७२॥
Etatpraśnottarātmatve pārameśvaraśāsane|
Parasambandharūpatvamabhisambandhapañcake||272||
The form of the Highest Connection (etad... para-sambandha-rūpatvam) (is) in the teaching of the Supreme Lord (pārama-īśvara-śāsane) based on question and answer (praśna-uttara-ātmatve), i.e. (it is) in the fivefold relationship (abhisambandha-pañcake)|
यथोक्तं रत्नमालायां सर्वः परकलात्मकः।
महानवान्तरो दिव्यो मिश्रोऽन्योऽन्यस्तु पञ्चमः॥२७३॥
Yathoktaṁ ratnamālāyāṁ sarvaḥ parakalātmakaḥ|
Mahānavāntaro divyo miśro'nyo'nyastu pañcamaḥ||273||
As has been said (yathā uktam) in Ratnamālātantra (ratnamālāyām), everything --i.e. the five relationships-- (sarvaḥ) is of the nature of the Supreme Power --i.e. is of the nature of the Highest Connection-- (para-kalā-ātmakaḥ). (The name of the relationships are:) (1) Great (mahān), (2) intermediate (avāntaraḥ), (3) divine (divyaḥ), (4) another (anyaḥ), (that is) a mixture (of divine and nondivine) (miśraḥ), (and) (5) a fifth one (pañcamaḥ) (which is) another (than divine) --viz. it is nondivine-- (anyaḥ tu)||273||
भिन्नयोः प्रष्टृतद्वक्त्रोश्चैकात्म्यं यत्स उच्यते।
सम्बन्धः परता चास्य पूर्णैकात्म्यप्रथामयी॥२७४॥
Bhinnayoḥ praṣṭṛtadvaktroścaikātmyaṁ yatsa ucyate|
Sambandhaḥ paratā cāsya pūrṇaikātmyaprathāmayī||274||
The (Highest) Connection (saḥ... sambandhaḥ) is said to be (ucyate) the identity (aikātmyam yad) between (two) different (entities:) One who asks and another who replies --a.k.a. disciple and Guru-- (bhinnayoḥ praṣṭṛ-tad-vaktroḥ). The supremacy (paratā ca) of this (Connection) (asya) (is) full of the expansion of the perfect unity (of Guru and disciple) (pūrṇa-aikātmya-prathā-mayī)||274||
अनेनैव नयेन स्यात्सम्बन्धान्तरमप्यलम्।
शास्त्रवाच्यं फलादीनां परिपूर्णत्वयोगतः॥२७५॥
इत्थं संविदियं देवी स्वभावादेव सर्वदा।
उद्देशादित्रयप्राणा सर्वशास्त्रस्वरूपिणी॥२७६॥
Anenaiva nayena syātsambandhāntaramapyalam|
Śāstravācyaṁ phalādīnāṁ paripūrṇatvayogataḥ||275||
Itthaṁ saṁvidiyaṁ devī svabhāvādeva sarvadā|
Uddeśāditrayaprāṇā sarvaśāstrasvarūpiṇī||276||
Even (api) the other relationships (sambandha-antaram) declared in the scriptures (śāstra-vācyam) are (syāt) completely (alam) (governed) by this very principle (anena eva nayena) in order to duly attain the fullness (paripūrṇatva-yogatas) of the fruits, etc. (phala-ādīnām).
In this way (ittham), this (iyam) Goddess (devī) Consciousness (saṁvid), by Her own nature (svabhāvāt eva), (is) always (sarvadā) the essence of all the scriptures (sarva-śāstra-svarūpiṇī) and the life of the triad composed of 'nomination', etc. (uddeśa-ādi-traya-prāṇā)||275-276||
तत्रोच्यते पुरोद्देशः पूर्वजानुजभेदवान्।
विज्ञानभिद्गतोपायः परोपायस्तृतीयकः॥२७७॥
शाक्तोपायो नरोपायः कालोपायोऽथ सप्तमः।
चक्रोदयोऽथ देशाध्वा तत्त्वाध्वा तत्त्वभेदनम्॥२७८॥
कलाद्यध्वाध्वोपयोगः शक्तिपाततिरोहिती।
दीक्षोपक्रमणं दीक्षा सामयी पौत्रिके विधौ॥२७९॥
प्रमेयप्रक्रिया सूक्ष्मा दीक्षा सद्यःसमुत्क्रमः।
तुलादीक्षाथ पारोक्षी लिङ्गोद्धारोऽभिषेचनम्॥२८०॥
अन्त्येष्टिः श्राद्धक्लृप्तिश्च शेषवृत्तिनिरूपणम्।
लिङ्गार्चा बहुभित्पर्वपवित्रादि निमित्तजम्॥२८१॥
रहस्यचर्या मन्त्रौघो मण्डलं मुद्रिकाविधिः।
एकीकारः स्वस्वरूपे प्रवेशः शास्त्रमेलनम्॥२८२॥
आयातिकथनं शास्त्रोपादेयत्वनिरूपणम्।
इति सप्ताधिकामेनां त्रिंशतं यः सदा बुधः॥२८३॥
आह्निकानां समभ्यस्येत् स साक्षाद्भैरवो भवेत्।
सप्तत्रिंशत्सु सम्पूर्णबोधो यद्भैरवो भवेत्॥२८४॥
किं चित्रमणवोऽप्यस्य दृशा भैरवतामियुः।
इत्येष पूर्वजोद्देशः कथ्यते त्वनुजोऽधुना॥२८५॥
विज्ञानभित्प्रकरणे सर्वस्योद्देशनं क्रमात्।
द्वितीयस्मिन्प्रकरणे गतोपायत्वभेदिता॥२८६॥
विश्वचित्प्रतिबिम्बत्वं परामर्शोदयक्रमः।
मन्त्राद्यभिन्नरूपत्वं परोपाये विविच्यते॥२८७॥
विकल्पसंस्क्रिया तर्कतत्त्वं गुरुसतत्त्वकम्।
योगाङ्गानुपयोगित्वं कल्पितार्चाद्यनादरः॥२८८॥
संविच्चक्रोदयो मन्त्रवीर्यं जप्यादि वास्तवम्।
निषेधविधितुल्यत्वं शाक्तोपायेऽत्र चर्च्यते॥२८९॥
बुद्धिध्यानं प्राणतत्त्वसमुच्चारश्चिदात्मता।
उच्चारः परतत्त्वान्तःप्रवेशपथलक्षणम्॥२९०॥
करणं वर्णतत्त्वं चेत्याणवे तु निरूप्यते।
चारमानमहोरात्रसङ्क्रान्त्यादिविकल्पनम्॥२९१॥
संहारचित्रता वर्णोदयः कालाध्वकल्पने।
चक्रभिन्मन्त्रविद्याभिदेतच्चक्रोदये भवेत्॥२९२॥
परिमाणं पुराणां च सङ्ग्रहस्तत्त्वयोजनम्।
एतद्देशाध्वनिर्देशे द्वयं तत्त्वाध्वनिर्णये॥२९३॥
कार्यकारणभावश्च तत्त्वक्रमनिरूपणम्।
वस्तुधर्मस्तत्त्वविधिर्जाग्रदादिनिरूपणम्॥२९४॥
प्रमातृभेद इत्येतत् तत्त्वभेदे विचार्यते।
कलास्वरूपमेकत्रिपञ्चाद्यैस्तत्त्वकल्पनम्॥२९५॥
वर्णभेदक्रमः सर्वाधारशक्तिनिरूपणम्।
कलाद्यध्वविचारान्तरेतावत्प्रविविच्यते॥२९६॥
अभेदभावनाकम्पह्रासौ त्वध्वोपयोजने।
साङ्ख्याधिक्यं मलादीनां तत्त्वं शक्तिविचित्रता॥२९७॥
अनपेक्षित्वसिद्धिश्च तिरोभावविचित्रता।
शक्तिपातपरीक्षायामेतावान्वाच्यसङ्ग्रहः॥२९८॥
तिरोभावव्यपगमो ज्ञानेन परिपूर्णता।
उत्क्रान्त्यनुपयोगित्वं दीक्षोपक्रमणे स्थितम्॥२९९॥
शिष्यौचित्यपरीक्षादौ स्नानभित्स्नानकल्पनम्।
सामान्यन्यासभेदोऽर्घपात्रं चैतत्प्रयोजनम्॥३००॥
Tatrocyate puroddeśaḥ pūrvajānujabhedavān|
Vijñānabhidgatopāyaḥ paropāyastṛtīyakaḥ||277||
Śāktopāyo naropāyaḥ kālopāyo'tha saptamaḥ|
Cakrodayo'tha deśādhvā tattvādhvā tattvabhedanam||278||
Kalādyadhvādhvopayogaḥ śaktipātatirohitī|
Dīkṣopakramaṇaṁ dīkṣā sāmayī pautrike vidhau||279||
Prameyaprakriyā sūkṣmā dīkṣā sadyaḥsamutkramaḥ|
Tulādīkṣātha pārokṣī liṅgoddhāro'bhiṣecanam||280||
Antyeṣṭiḥ śrāddhakḷptiśca śeṣavṛttinirūpaṇam|
Liṅgārcā bahubhitparvapavitrādi nimittajam||281||
Rahasyacaryā mantraugho maṇḍalaṁ mudrikāvidhiḥ|
Ekīkāraḥ svasvarūpe praveśaḥ śāstramelanam||282||
Āyātikathanaṁ śāstropādeyatvanirūpaṇam|
Iti saptādhikāmenāṁ triṁśataṁ yaḥ sadā budhaḥ||283||
Āhnikānāṁ samabhyasyet sa sākṣādbhairavo bhavet|
Saptatriṁśatsu sampūrṇabodho yadbhairavo bhavet||284||
Kiṁ citramaṇavo'pyasya dṛśā bhairavatāmiyuḥ|
Ityeṣa pūrvajoddeśaḥ kathyate tvanujo'dhunā||285||
Vijñānabhitprakaraṇe sarvasyoddeśanaṁ kramāt|
Dvitīyasminprakaraṇe gatopāyatvabheditā||286||
Viśvacitpratibimbatvaṁ parāmarśodayakramaḥ|
Mantrādyabhinnarūpatvaṁ paropāye vivicyate||287||
Vikalpasaṁskriyā tarkatattvaṁ gurusatattvakam|
Yogāṅgānupayogitvaṁ kalpitārcādyanādaraḥ||288||
Saṁviccakrodayo mantravīryaṁ japyādi vāstavam|
Niṣedhavidhitulyatvaṁ śāktopāye'tra carcyate||289||
Buddhidhyānaṁ prāṇatattvasamuccāraścidātmatā|
Uccāraḥ paratattvāntaḥpraveśapathalakṣaṇam||290||
Karaṇaṁ varṇatattvaṁ cetyāṇave tu nirūpyate|
Cāramānamahorātrasaṅkrāntyādivikalpanam||291||
Saṁhāracitratā varṇodayaḥ kālādhvakalpane|
Cakrabhinmantravidyābhidetaccakrodaye bhavet||292||
Parimāṇaṁ purāṇāṁ ca saṅgrahastattvayojanam|
Etaddeśādhvanirdeśe dvayaṁ tattvādhvanirṇaye||293||
Kāryakāraṇabhāvaśca tattvakramanirūpaṇam|
Vastudharmastattvavidhirjāgradādinirūpaṇam||294||
Pramātṛbheda ityetat tattvabhede vicāryate|
Kalāsvarūpamekatripañcādyaistattvakalpanam||295||
Varṇabhedakramaḥ sarvādhāraśaktinirūpaṇam|
Kalādyadhvavicārāntaretāvatpravivicyate||296||
Abhedabhāvanākampahrāsau tvadhvopayojane|
Sāṅkhyādhikyaṁ malādīnāṁ tattvaṁ śaktivicitratā||297||
Anapekṣitvasiddhiśca tirobhāvavicitratā|
Śaktipātaparīkṣāyāmetāvānvācyasaṅgrahaḥ||298||
Tirobhāvavyapagamo jñānena paripūrṇatā|
Utkrāntyanupayogitvaṁ dīkṣopakramaṇe sthitam||299||
Śiṣyaucityaparīkṣādau snānabhitsnānakalpanam|
Sāmānyanyāsabhedo'rghapātraṁ caitatprayojanam||300||
There --in Tantrāloka-- (tatra), 'nomination' (uddeśaḥ) is initially spoken about (ucyate purā) --i.e. first 'nomination' of Tantrāloka, second its 'definition' and finally its 'examination'--. (But this 'nomination' is double:) It is preliminary --lit. which appears first-- and subsequent --lit. which appears afterward-- (pūrvaja-anuja-bhedavān). (Firstly, the preliminary form of 'nomination' in the case of Tantrāloka will be described --i.e. Abhinavagupta will be 'naming' the 37 chapters of his Tantrāloka firstly in a preliminary way--:)
(1) The different kinds of knowledge/consciousness (vijñāna-bhit). (2) Devoid of means --i.e. Anupāya-- (gata-upāyaḥ). (3) The third one (tṛtīyakaḥ) (is named) the highest means --i.e. Śāmbhavopāya-- (para-upāyaḥ). (4) The means of Śakti --i.e. Śāktopāya-- (śākta-upāyaḥ). (5) The means of the limited being --i.e. Āṇavopāya-- (nara-upāyaḥ). (6) The means related to Time (kāla-upāyaḥ). (7) And also (atha) the seventh one (saptamaḥ), viz. rising of the cakra-s (cakra-udayaḥ). (8) And also (atha) the path of Space (deśa-adhvā). (9) The path related to the categories (tattva-adhvā). (10) The divisions of the categories (tattva-bhedanam). (11) The path of the Kalā-s, etc. (kalā-ādi-adhvā). (12) The application of the path (adhva-upayogaḥ). (13) Descent of Power and Concealment (śaktipāta-tirohitī). (14) Approaching initiation (dīkṣā-upakramaṇam). (15) Initiation into discipline --for beginners-- (dīkṣā sāmayī). (16) (Chapter dealing with) the method to become a spiritual son (pautrike vidhau). (17) Procedure about how to act during initiation (prameya-prakriyā). (18) The subtle initiation (sūkṣmā dīkṣā). (19) Departure (from the body) immediately (sadyas-samutkramaḥ). (20) Scales initiation (tulā-dīkṣā). (21) And also (atha) mysterious (initiation) --or initiation of the absent one because the disciple is already dead-- (pārokṣī). (22) Removal of the mark or sign (liṅga-uddhāraḥ). (23) Consecration (abhiṣecanam). (24) Funeral rite (antyeṣṭiḥ). (25) Rite of offering to the dead (śrāddha-kḷptiḥ). (26) And (ca) an explanation about how to behave in the remainder of one's life (after being initiated) (śeṣa-vṛtti-nirūpaṇam). (27) Worship of Liṅga (liṅga-arcā). (28) Occasional (rituals) --e.g. the sacred thread ceremony, etc.-- performed on special days (bahubhit-parva-pavitra-ādi nimittajam). (29) Secret rite (rahasya-caryā). (30) A flood of mantra-s (mantra-oghaḥ). (31) Circle(s) (maṇḍalam). (32) Mudrā-related method (mudrikā-vidhiḥ). (33) Union (ekī-kāraḥ). (34) Penetration into one's own essential nature (sva-sva-rūpe praveśaḥ). (35) Meeting/Union of the scriptures (śāstra-melanam). (36) Transmission of the scriptures --lit. arrival talk-- (āyāti-kathanam). (37) An explanation about the selection of the scriptures (śāstra-upādeyatva-nirūpaṇam).
Thus (iti), the wise one (budhaḥ) who (yaḥ) always (sadā) studies and practices (samabhyasyet) these thirty-seven chapters (sapta-adhikām enām triṁśatam... āhnikānām) becomes (saḥ... bhavet) directly (sākṣāt) Bhairava (bhairavaḥ). (All in all,) the one who has full knowledge (sampūrṇa-bodhaḥ) with reference to the thirty-seven (chapters) (saptatriṁśatsu) becomes (bhavet) Bhairava (yad-bhairavaḥ). What (kim) (is) strange (citram) (in saying that) through his glance (asya dṛśā) even (api) atomic selves --limited beings-- (aṇavaḥ) became Bhairava (bhairavatām iyuḥ)?
Here ends (iti) this (eṣaḥ) preliminary 'nomination' (pūrvaja-uddeśaḥ).
And now (tu... adhunā) the subsequent ('nomination') --viz. a more detailed explanation of the 37 chapters-- (anujaḥ) is described (kathyate):
(1) In the chapter dealing with the different kinds of knowledge/consciousness (vijñāna-bhit-prakaraṇe) (there is) successively (kramāt) a nomination --i.e. a mentioning-- (uddeśanam) of all (sarvasya).
(2) In the second chapter (dvitīyasmin prakaraṇe) (there is) a penetration into the state or condition which is devoid of means --i.e. into Anupāya-- (gata-upāyatva-bheditā).
(3) In the (chapter dealing with the) highest means --in Śāmbhavopāya-- (para-upāye) is examined (vivicyate) (the topic about:) (i) The reflection in the universal Consciousness (viśva-cit-pratibimbatvam), (ii) the method of the emergence of Consciousness (parāmarśa-udaya-kramaḥ) (and) (iii) the unity of (all) the mantra-s, etc. (mantra-ādi-abhinna-rūpatvam).
(4) Here (atra), in (the chapter teaching) Śāktopāya (śākta-upāye), (the following series of topics) is discussed (carcyate): (i) Purification of vikalpa-s (vikalpa-saṁskriyā), (ii) the essence of superior logic (tarka-tattvam), (iii) the real nature of the Guru (guru-satattvakam), (iv) uselessness of the limbs of Yoga (yoga-aṅga-anupayogitvam), (v) disregard for the artificial worship, etc. (kalpita-arcā-ādi-anādaraḥ), (vi) emergence of the wheels of Consciousness (saṁvid-cakra-udayaḥ), (vii) the power of the mantra-s (mantra-vīryam), (viii) the real nature of a muttered prayer, etc. (japya-ādi vāstavam) (and) (ix) equality of rules and prohibitions (niṣedha-vidhi-tulyatvam).
(5) In (the chapter about) Āṇavopāya (āṇave tu) (the following series of subjects) is explained (nirūpyate): (i) Meditation by means of the intellect (buddhi-dhyānam), (ii) utterance through the essence of breath (prāṇa-tattva-samuccāraḥ), (iii) rising of Consciousness (cit-ātmatā uccāraḥ), (iv) entry into the Highest Principle and (v) the characteristic of the path (para-tattva-antar-praveśa-patha-lakṣaṇam), (vi) concentration in which the organs are used (karaṇam) and (ca) (vii) the principle of word (varṇa-tattvam).
(6) (And) in (the chapter) dealing with the fictitious formation of the course of Time (kāla-adhva-kalpane): (i) The measure of the movement (of breath) (cāra-mānam), (ii) vikalpa-s are about the passage from day to night, etc. (ahar-rātra-saṅkrānti-ādi-vikalpanam), (iii) difference in the destruction (saṁhāra-citratā) (and) (iv) rising of word (varṇa-udayaḥ).
(7) There is (bhavet) this (etad) in (the chapter whose subject is) the rising of the cakra-s (cakra-udaye): (i) The different kinds of cakra-s (cakra-bhit) (and) (ii) the different types of mantra-s and vidyā-s (mantra-vidyā-bhit).
(8) In the (chapter containing) details about the path of space (deśa-adhva-nirdeśe), this (etad) (couple of topics are discussed in depth:) (i) A measure (parimāṇam) of the worlds (purāṇām) and (ca) (ii) a compendium (of the worlds) (saṅgrahaḥ) (plus) (iii) union of the categories (with the worlds) (tattva-yojanam).
(9) In the (chapter including an) investigation on the path related to the categories (tattva-adhva-nirṇaye) (there are) two (topics being dealt with) (dvayam): (i) The state of cause and effect (kārya-kāraṇa-bhāvaḥ) and (ca) (ii) an examination of the succession of categories (tattva-krama-nirūpaṇam).
(10) This (etad) (group of subjects) will be discussed (vicāryate) in the (chapter whose main topic is) the divisions of the categories (tattva-bhede): (i) Nature of a thing (vastu-dharmaḥ), (ii) the way of the categories (tattva-vidhiḥ), (iii) an examination of wakefulness, etc. (jāgrad-ādi-nirūpaṇam) (and) (iv) the different experients or knowers (pramātṛ-bhedaḥ iti).
(11) In the (chapter dealing with the) discussion about the path of the Kalā-s, etc. (kalā-ādi-adhva-vicāra-antar) are examined (pravivicyate) (topics) such (as) (etāvat): (i) The essential nature of the Kalā-s (kalā-sva-rūpam), (ii) contemplation of the categories by means of (the division into) one, three, five, etc. (eka-tri-pañca-ādyaiḥ tattva-kalpanam), (iii) the dualistic succession of the words (varṇa-bheda-kramaḥ) (and) (iv) an examination of the Power supporting it all (sarva-ādhāra-śakti-nirūpaṇam).
(12) In the (chapter which contains) the application of the path (adhva-upayojane) (these two subjects are described in detail:) (i) Contemplation on non-duality and (ii) removal of doubts --lit. diminution of tremors-- (abheda-bhāvanā-kampa-hrāsau).
(13) Such (etāvān) (is) the compendium of what is to be said (vācya-saṅgrahaḥ) (in this chapter) about the investigation of the descent of Power (and Concealment) (śakti-pāta-parīkṣāyām): (i) Superiority with regard to Sāṅkhya (saṅkhya-ādhikyam), (ii) the essence of Āṇavopāya, etc. (mala-ādīnām tattvam), (iii) the variety of powers (śakti-vicitratā), (iv) the fulfillment of regardlessness/indifference --i.e. Liberation does not depend on anything an individual can do, It depends only on His Grace-- (anapekṣitva-siddhiḥ) and (ca) (v) the variety of concealments (tiras-bhāva-vicitratā).
(14) In (the chapter dealing with) an approach to initiation (dīkṣā-upakramaṇe) there is (sthitam) (the following contents:) (i) Disappearance of concealment (tiras-bhāva-vyapagamaḥ), (ii) Perfect Fullness by means of Knowledge (jñānena paripūrṇatā) (and) (iii) uselessness of dying (to attain Liberation) (utkrānti-anupayogitvam).
(15) --the contents of this chapter are described at the end of this document and at the beginning of the next one--
(i) Regarding an inspection, etc. about the suitableness of the disciple --i.e. if the disciple is suitable-- (śiṣya-aucitya-parīkṣā-ādau), (ii) different types of baths (snāna-bhit), (iii) performing a bath (snāna-kalpanam), (iv) different sorts of general nyāsa (sāmānya-nyāsa-bhedaḥ), (v) the chalice (arghapātram) and (ca) its use (etad-prayojanam)...
--it continues in the next document--
További Információ
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| Vissza 1. 1-150 |  |
Folytatás 1. 301-332 |