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 Tantrasāra (Tantrasara): 1. fejezet

Vijñānabhedaprakāśanam - A tudás/tudat különböző fajtáinak magyarázata

 Introduction

This is the first chapter (called Vijñānabhedaprakāśanam).

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

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

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

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

Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.

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 Chapter 1

तन्त्रसारः
प्रथममाह्निकम्

विमलकलाश्रयाभिनवसृष्टिमहा जननी भरिततनुश्च पञ्चमुखगुप्तरुचिर्जनकः।
तदुभययामलस्फुरितभावविसर्गमयं हृदयमनुत्तरामृतकुलं मम संस्फुरतात्॥१॥

विततस्तन्त्रालोको विगाहितुं नैव शक्यते सर्वैः।
ऋजुवचनविरचितमिदं तु तन्त्रसारं ततः शृणुत॥२॥

श्रीशम्भुनाथभास्करचरणनिपातप्रभापगतसङ्कोचम्।
अभिनवगुप्तहृदम्बुजमेतद्विचिनुत महेशपूजनहेतोः॥३॥

इह ज्ञानं मोक्षकारणं बन्धनिमित्तस्याज्ञानस्य विरोधकत्वाद्द्विविधं चाज्ञानं बुद्धिगतं पौरुषं च तत्र बुद्धिगतमनिश्चयस्वभावं विपरीतनिश्चयात्मकं च। पौरुषं तु विकल्पस्वभावं सङ्कुचितप्रथात्मकं तदेव च मूलकारणं संसारस्येति वक्ष्यामो मलनिर्णये। तत्र पौरुषमज्ञानं दीक्षादिना निवर्तेतापि किं तु दीक्षापि बुद्धिगतेऽनध्यवसायात्मकेऽज्ञाने सति न सम्भवति - हेयोपादेयनिश्चयपूर्वकत्वात्तत्त्वशुद्धिशिवयोजनारूपाया दीक्षाया इति। तत्राध्यवसायात्मकं बुद्धिनिष्ठमेव ज्ञानं प्रधानं तदेव चाभ्यस्यमानं पौरुषमप्यज्ञानं निहन्ति विकल्पसंविदभ्यासस्याविकल्पान्ततापर्यवसानात्। विकल्पासङ्कुचितसंवित्प्रकाशरूपो ह्यात्मा शिवस्वभाव इति सर्वथा समस्तवस्तुनिष्ठं सम्यङ्निश्चयात्मकं ज्ञानमुपादेयम्। तच्च शास्त्रपूर्वकम्। शास्त्रं च परमेश्वरभाषितमेव प्रमाणम्। अपरशास्त्रोक्तानामर्थानां तत्र वैविक्त्येनाभ्युपगमात्तदर्थातिरिक्तयुक्तिसिद्धनिरूपणाच्च तेनापरागमोक्तं ज्ञानं तावत एव बन्धाद्विमोचकं न सर्वस्मात्सर्वस्मात्तु विमोचकं परमेश्वरशास्त्रं पञ्चस्रोतो [मयं] दशाष्टादशवस्वष्टभेदभिन्नम्। ततोऽपि सर्वस्मात्सारं षडर्धशास्त्राणि। तेभ्योऽपि मालिनीविजयम्। तदन्तर्गतश्चार्थः सङ्कलय्याशक्यो निरूपयितुम्। न चानिरूपितवस्तुतत्त्वस्य मुक्तत्वं मोचकत्वं वा शुद्धस्य ज्ञानस्यैव तथारूपत्वादिति। स्वभ्यस्तज्ञानमूलत्वात्परपुरुषार्थस्य तत्सिद्धय इदमारभ्यते।

अज्ञानं किल बन्धहेतुरुदितः शास्त्रे मलं तत् स्मृतं पूर्णज्ञानकलोदये तदखिलं निर्मूलतां गच्छति।
ध्वस्ताशेषमलात्मसंविदुदये मोक्षश्च तेनामुना शास्त्रेण प्रकटीकरोमि निखिलं यज्ज्ञेयतत्त्वं भवेत्॥४॥

उपोद्घातः।

तत्रेह स्वभाव एव परमोपादेयः स च सर्वभावानां प्रकाशरूप एवाप्रकाशस्य स्वभावतानुपपत्तेः स च नानेकः प्रकाशस्य तदितरस्वभावानुप्रवेशायोगे स्वभावभेदाभावाद्देशकालावपि चास्य न भेदकौ तयोरपि तत्प्रकाशस्वभावत्वादित्येक एव प्रकाशः स एव च संविद् अर्थप्रकाशरूपा हि संविदिति सर्वेषामत्राविवाद एव। स च प्रकाशो न परतन्त्रः प्रकाश्यतैव हि पारतन्त्र्यं प्रकाश्यता च प्रकाशान्तरापेक्षितैव न च प्रकाशान्तरं किञ्चिदस्तीति स्वतन्त्र एकः प्रकाशः स्वातन्त्र्यादेव च देशकालाकारावच्छेदविरहाद्व्यापको नित्यः सर्वाकारनिराकारस्वभावस्तस्य च स्वातन्त्र्यमानन्दशक्तिस्तच्चमत्कार इच्छाशक्तिः प्रकाशरूपता चिच्छक्तिरामर्शात्मकता ज्ञानशक्तिः सर्वाकारयोगित्वं क्रियाशक्तिरित्येवं मुख्याभिः शक्तिभिर्युक्तोऽपि वस्तुत इच्छाज्ञानक्रियाशक्तियुक्तोऽनवच्छिन्नः प्रकाशो निजानन्दविश्रान्तः शिवरूपः स एव स्वातन्त्र्यादात्मानं सङ्कुचितमवभासयनणुरित्युच्यते। पुनरपि च स्वात्मानं स्वतन्त्रतया प्रकाशयति येनानवच्छिन्नप्रकाशशिवरूपतयैव प्रकाशते। तत्रापि स्वातन्त्र्यवशादनुपायमेव स्वात्मानं प्रकाशयति सोपायं वा सोपायत्वेऽपीच्छा वा ज्ञानं वा क्रिया वाभ्युपाय इति त्रैविध्यं शाम्भवशाक्ताणवभेदेन समावेशस्य तत्र चतुर्विधमप्येतद्रूपं क्रमेणात्रोपदिश्यते।

आत्मा प्रकाशवपुरेष शिवः स्वतन्त्रः स्वातन्त्र्यनर्मरभसेन निजं स्वरूपम्।
सञ्छाद्य यत्पुनरपि प्रथयेत पूर्णं तच्च क्रमाक्रमवशादथवा त्रिभेदात्॥५॥

Tantrasāraḥ
Prathamamāhnikam

Vimalakalāśrayābhinavasṛṣṭimahā jananī bharitatanuśca pañcamukhaguptarucirjanakaḥ|
Tadubhayayāmalasphuritabhāvavisargamayaṁ hṛdayamanuttarāmṛtakulaṁ mama saṁsphuratāt||1||

Vitatastantrāloko vigāhituṁ naiva śakyate sarvaiḥ|
Ṛjuvacanaviracitamidaṁ tu tantrasāraṁ tataḥ śṛṇuta||2||

Śrīśambhunāthabhāskaracaraṇanipātaprabhāpagatasaṅkocam|
Abhinavaguptahṛdambujametadvicinuta maheśapūjanahetoḥ||3||

Iha jñānaṁ mokṣakāraṇaṁ bandhanimittasyājñānasya virodhakatvāddvividhaṁ cājñānaṁ buddhigataṁ pauruṣaṁ ca tatra buddhigatamaniścayasvabhāvaṁ viparītaniścayātmakaṁ ca| Pauruṣaṁ tu vikalpasvabhāvaṁ saṅkucitaprathātmakaṁ tadeva ca mūlakāraṇaṁ saṁsārasyeti vakṣyāmo malanirṇaye| Tatra pauruṣamajñānaṁ dīkṣādinā nivartetāpi kiṁ tu dīkṣāpi buddhigate'nadhyavasāyātmake'jñāne sati na sambhavati - Heyopādeyaniścayapūrvakatvāttattvaśuddhiśivayojanārūpāyā dīkṣāyā iti| Tatrādhyavasāyātmakaṁ buddhiniṣṭhameva jñānaṁ pradhānaṁ tadeva cābhyasyamānaṁ pauruṣamapyajñānaṁ nihanti vikalpasaṁvidabhyāsasyāvikalpāntatāparyavasānāt| Vikalpāsaṅkucitasaṁvitprakāśarūpo hyātmā śivasvabhāva iti sarvathā samastavastuniṣṭhaṁ samyaṅniścayātmakaṁ jñānamupādeyam| Tacca śāstrapūrvakam| Śāstraṁ ca parameśvarabhāṣitameva pramāṇam| Aparaśāstroktānāmarthānāṁ tatra vaiviktyenābhyupagamāttadarthātiriktayuktisiddhanirūpaṇācca tenāparāgamoktaṁ jñānaṁ tāvata eva bandhādvimocakaṁ na sarvasmātsarvasmāttu vimocakaṁ parameśvaraśāstraṁ pañcasroto [mayaṁ] daśāṣṭādaśavasvaṣṭabhedabhinnam| Tato'pi sarvasmātsāraṁ ṣaḍardhaśāstrāṇi| Tebhyo'pi mālinīvijayam| Tadantargataścārthaḥ saṅkalayyāśakyo nirūpayitum| Na cānirūpitavastutattvasya muktatvaṁ mocakatvaṁ vā śuddhasya jñānasyaiva tathārūpatvāditi| Svabhyastajñānamūlatvātparapuruṣārthasya tatsiddhaya idamārabhyate|

Ajñānaṁ kila bandhaheturuditaḥ śāstre malaṁ tat smṛtaṁ pūrṇajñānakalodaye tadakhilaṁ nirmūlatāṁ gacchati|
Dhvastāśeṣamalātmasaṁvidudaye mokṣaśca tenāmunā śāstreṇa prakaṭīkaromi nikhilaṁ yajjñeyatattvaṁ bhavet||4||

Upodghātaḥ|

Tatreha svabhāva eva paramopādeyaḥ sa ca sarvabhāvānāṁ prakāśarūpa evāprakāśasya svabhāvatānupapatteḥ sa ca nānekaḥ prakāśasya taditarasvabhāvānupraveśāyoge svabhāvabhedābhāvāddeśakālāvapi cāsya na bhedakau tayorapi tatprakāśasvabhāvatvādityeka eva prakāśaḥ sa eva ca saṁvid arthaprakāśarūpā hi saṁviditi sarveṣāmatrāvivāda eva| Sa ca prakāśo na paratantraḥ prakāśyataiva hi pāratantryaṁ prakāśyatā ca prakāśāntarāpekṣitaiva na ca prakāśāntaraṁ kiñcidastīti svatantra ekaḥ prakāśaḥ svātantryādeva ca deśakālākārāvacchedavirahādvyāpako nityaḥ sarvākāranirākārasvabhāvastasya ca svātantryamānandaśaktistaccamatkāra icchāśaktiḥ prakāśarūpatā cicchaktirāmarśātmakatā jñānaśaktiḥ sarvākārayogitvaṁ kriyāśaktirityevaṁ mukhyābhiḥ śaktibhiryukto'pi vastuta icchājñānakriyāśaktiyukto'navacchinnaḥ prakāśo nijānandaviśrāntaḥ śivarūpaḥ sa eva svātantryādātmānaṁ saṅkucitamavabhāsayanaṇurityucyate| Punarapi ca svātmānaṁ svatantratayā prakāśayati yenānavacchinnaprakāśaśivarūpatayaiva prakāśate| Tatrāpi svātantryavaśādanupāyameva svātmānaṁ prakāśayati sopāyaṁ vā sopāyatve'pīcchā vā jñānaṁ vā kriyā vābhyupāya iti traividhyaṁ śāmbhavaśāktāṇavabhedena samāveśasya tatra caturvidhamapyetadrūpaṁ krameṇātropadiśyate|

Ātmā prakāśavapureṣa śivaḥ svatantraḥ svātantryanarmarabhasena nijaṁ svarūpam|
Sañchādya yatpunarapi prathayeta pūrṇaṁ tacca kramākramavaśādathavā tribhedāt||5||

Essence of Tantra (tantra-sāraḥ)
First (prathamam) chapter (āhnikam)

The Mother --i.e. Śakti-- (jananī) (is) the One whose Might (mahā) (expresses itself) as the ever-new (abhinava) manifestation (sṛṣṭi) which rests on (āśraya) the Stainless (vimala) Absolute Freedom (kalā), and (ca) the Father --i.e. Śiva-- (janakaḥ) (is) the One whose Body (tanuḥ) is Full (bharita) (and) who has a secret (gupta) zest (ruciḥ) (for the aforesaid ever-new manifestation, which is carried out) by His five (pañca) Faces (mukha) --the five Powers of Consciousness, Bliss, Will, Knowledge and Action--. (May) my (mama) Heart --Bliss that comes from perceiving the universe as the Self-- (hṛdayam), which is full of (mayam) the Emission (visarga) of the State (bhāva) displayed (sphurita) by that (divine) Pair (tad-ubhaya-yāmala) (and) which is the Seat (kulam) of the Nectar (amṛta) of Anuttara --the Highest Reality-- (anuttara), become expanded (saṁsphuratāt)! --there is a second interpretation of some terms of this first stanza, which I explain in depth in my global explanation below--||1||

Extensive (vitataḥ) Tantrāloka (tantrālokaḥ) cannot be (na eva śakyate) dived into --i.e. "explored like divers exploring an ocean"-- (vigāhitum) by everyone (sarvaiḥ). Therefore (tatas), listen --"you!" (plural)-- (śṛṇuta) to this (idam tu) Tantrasāra --lit. Essence of Tantra-- (tantrasāram) which has been written in simple speech --lit. "straight speech" or "straight words"-- (ṛju-vacana-viracitam)||2||

Because of worshiping Maheśa --lit. the Great Lord, i.e. Śiva-- (mahā-īśa-pūjana-hetoḥ), pick (vicinuta) (one by one the petals of) this (etad) lotus (that is) the Heart of Abhinavagupta --i.e. Tantrāloka-- (abhinavagupta-hṛd-ambujam), in which contraction has disappeared --i.e. it is open now-- due to the light coming down in the form of the rays of the sun called venerable Śambhunātha (śrī-śambhunātha-bhāskara-caraṇa-nipāta-prabhā-apagata-saṅkocam)||3||

Here --in Trika Shaivism-- (iha) Knowledge (jñānam) is the cause of Liberation (mokṣa-kāraṇam) because of (its) opposition (virodhakatvāt) to ignorance (ajñānasya) —which is the cause of bondage (bandha-nimittasya)—. And (ca) ignorance (ajñānam) (is) twofold (dvividham): One (kind of ignorance) resides in the intellect (buddhi-gatam) and (ca) (the other kind) has to do with the Self (pauruṣam). There (tatra), (ignorance) residing in the intellect (buddhi-gatam) is absence of (true) certainty (of what the Highest Reality is) (a-niścaya-svabhāvam). (In fact,) it is certainty of the opposite --i.e. that the not Self is the Self, that body, vital energy, etc. are the Self-- (viparīta-niścaya-ātmakam ca)|

However (tu), (ignorance) relating to the Self (pauruṣam) (is) a contracted Expansion (of Consciousness) (saṅkucita-prathā-ātmakam), (and) has to do with vikalpa-s --i.e. thoughts-- (vikalpa-svabhāvam). And (ca) it --viz. ignorance relating to the Self-- (tad eva) is the root cause (mūla-kāraṇam) of Saṁsāra —Transmigration from a thought to another thought, from a body to another body, etc., all of which is full of misery— (saṁsārasya). I will say --lit. we will say-- (vakṣyāmaḥ) so (iti) in (my) "Discussion about Mala or Impurity" (mala-nirṇaye)|

There (tatra), ignorance (ajñānam) relating to the Self (pauruṣam) comes to an end (nivarteta api) by means of initiation, etc. (dīkṣā-ādinā). Nevertheless (kim tu), when there is ignorance residing in the intellect and consisting in indeterminacy (buddhi-gate anadhyavasāya-ātmake ajñāne sati), even (api) initiation (dīkṣā) is not effective (na sambhavati). (Why?) "Because initiation (dīkṣāyāḥ), being purification of the categories and union with Śiva (tattva-śuddhi-śiva-yojanā-rūpāyāḥ), is preceded by certainty about what is to be accepted and rejected (heya-upādeya-niścaya-pūrvakatvāt... iti)"|

Then (tatra), determinative (adhyavasāya-ātmakam) knowledge (jñānam) situated in the intellect (buddhi-niṣṭham eva) (is) the most important thing (pradhānam). And (ca) (when) that --i.e. "knowledge'-- (tad eva) is practiced --lit. being practiced-- (abhyasyamānam) destroys (nihanti) even (api) ignorance (ajñānam) relating to the Self (pauruṣam). (Why?) Because the practice with reference to Consciousness appearing as vikalpa-s --thoughts-- finally ends in the thoughtless state (vikalpa-saṁvid-abhyāsasya avikalpa-antatā-paryavasānāt).

The Self (ātmā), who is Śiva (śiva-svabhāvaḥ), is undoubtedly the Light of Consciousness not being contracted/limited by vikalpa-s --thoughts-- (vikalpa-asaṅkucita-saṁvid-prakāśa-rūpaḥ); thus (iti), knowledge (jñānam) of all the things (samasta-vastu-niṣṭham) in every respect (sarvathā), which --viz. knowledge-- is total certainty (samyak-niścaya-ātmakam), is acceptable (upādeyam)|

That (knowledge) (tad ca) is preceded by the study of the scriptures (śāstra-pūrvakam)|

A scripture (śāstram ca), being proclaimed --lit. spoken, uttered-- by the Supreme Lord (parama-īśvara-bhāṣitam eva), (is) a means of acquiring Pramā --right knowledge-- (pramāṇam)|

(Why?) Because there --i.e. in a scripture proclaimed by the Supreme Lord-- there is isolatedly admission (tatra... vaiviktyena abhyupagamāt) of subject-matters expressed in other scriptures --Buddhist, Vaiṣṇava, etc. scriptures-- (apara-śāstra-uktānām arthānām), and (ca) because there is an exploration into the Śiva category by a reasoning —whose nature is the attainment of the Subject or Knower occasioned by an investigation into Pramā or right knowledge relating to the whole set of internal and external things (such as) blue, pleasure, etc.— which is different from those subject-matters (tad-artha-atirikta-yukti-siddha-nirūpaṇāt). For that reason (tena), knowledge (jñānam) mentioned in other Āgama-s --lit. revealed scriptures-- (apara-āgama-uktam) liberates --lit. liberator-- (vimocakam) from bondage (bandhāt) to a certain extent (tāvatas eva), (but) not (na) completely (sarvasmāt). On the contrary (tu), the scripture of the Supreme Lord (parama-īśvara-śāstram) liberates --lit. liberator-- (vimocakam) totally (sarvasmāt). (The scripture of the Supreme Lord) consists of the five Streams --i.e. Cit, Ānanda, Icchā, Jñāna and Kriyā (Consciousness, Bliss, Will, Knowledge and Action, also known as the five faces of Śiva: Īśa, Tatpuruṣa, Sadyojāta, Vāmadeva and Aghora-- (pañca-srotas [mayam]) (and) is divided into groups of ten, eighteen and sixty-four (Tantra-s) (daśa-aṣṭādaśa-vasu-aṣṭa-bheda-bhinnam)|

Among all those (Tantra-s) (tatas api sarvasmāt), the Trika scriptures (ṣaḍardha-śāstrāṇi) (are) the Essence (sāram)|

(And) even among those (Trika scriptures) (tebhyaḥ api), Mālinīvijayatantra (mālinīvijayam) (is the Essence)|

The subject-matter (arthaḥ) contained in it --in Mālinīvijayatantra-- (tad-antargataḥ) is impossible (aśakyaḥ) to be described (nirūpayitum) by narrowing it (saṅkalayyā)|

And (ca) (knowledge) devoid of a determination of the Highest Reality (anirūpita-vastu-tattvasya) does not have (na) (either) the state of liberated (muktatvam) or (vā) the state of liberator (mocakatvam), "because only pure knowledge is like that (śuddhasya jñānasya eva tathā-rūpatvāt iti)"|

Since the supreme human goal is rooted in well-practiced knowledge (su-abhyasta-jñāna-mūlatvāt para-puruṣa-arthasya), this (Tantrasāra) (idam) is started (by me) (ārabhyate) in order to attain that (kind of knowledge) (tad-siddhaye)|

"Ignorance (ajñānam kila) is said to be (uditaḥ) the cause of bondage (bandha-hetuḥ). In the scriptures (śāstre), it (tad) is called (smṛtam) mala or impurity (malam). When the power --or also "the moon"-- of perfect knowledge emerges (pūrṇa-jñāna-kalā-udaye), that (ignorance) (tad) is completely uprooted (akhilam nirmūlatām gacchati). When Pure Consciousness emerges and all of the mala-s or impurities are destroyed (dhvasta-aśeṣa-mala-ātma-saṁvid-udaye) (there is) Liberation (mokṣaḥ) indeed (ca). Therefore (tena), by means of this --lit. of that-- scripture --viz. Tantrasāra-- (amunā śāstreṇa), (that) Reality --or Truth or Principle-- which is to be known (yad jñeya-tattvam bhavet) I totally reveal (prakaṭīkaromi nikhilam)"||4||

Introduction (upodghātaḥ)|

Consequently (tatra), here (iha), only (eva) the essential nature (svabhāvaḥ) (is) the Supreme Goal --lit. that which is to be chosen or accepted-- (parama-upādeyaḥ). And (ca) it --the essential nature-- (saḥ) is the Light (prakāśa-rūpaḥ eva) of all the positive entities --i.e. entities which exist-- (sarva-bhāvānām) because the non-Light is inapplicable to the essential nature (aprakāśasya svabhāvatā-anupapatteḥ). Also (ca), it --the Light-- (saḥ) is not (na) more than one (anekaḥ) because (to speak about) the penetration of the Light by another essential nature is unsuitable (prakāśasya tad-itara-svabhāva-anupraveśa-ayoge) as there is no duality in the essential nature (svabhāva-bheda-abhāvāt). And (ca) even (api) space and time (deśa-kālau) do not (na) divide (It) (bhedakau), because even they --space and time-- have that Light for their essential nature (tayoḥ api tad-prakāśa-svabhāvatvāt). Thus (iti), (there is) only (eva) one (ekaḥ) Light (prakāśaḥ). And (ca) that (Light) (saḥ eva) (is) Pure Consciousness (saṁvid). "Pure Consciousness (saṁvid) is the Light in the objects --the Light with which objects are illuminated-- (artha-prakāśa-rūpā... iti)". With reference to this (atra) (there is) agreement (avivādaḥ eva) among all (of the scholars) (sarveṣām)|

The Light (saḥ ca prakāśaḥ) does not (na) depend on another (para-tantraḥ). The state of being illuminated (prakāśyatā) (is) certainly (eva hi) dependence (pāratantryam) (as) the state of being illuminated (prakāśyatā ca) has to do with another light (prakāśa-antara-apekṣitā eva). (When) there is no (na ca... kiñcid asti) other light (prakāśa-antaram... iti), (there is anyway this) one (ekaḥ) independent (svatantraḥ) Light (prakāśaḥ). Since (this Light,) due to (Its) Freedom or Independence, is not limited by space, time or form (svātantryāt eva ca deśa-kāla-ākāra-avaccheda-virahāt), (It is) (all-)pervading (vyāpakaḥ), eternal (nityaḥ) (and) endowed with a nature (full of) all the forms (and, at the same time,) devoid of any form (sarva-ākāra-nirākāra-svabhāvaḥ). And (ca) Its (tasya) Freedom (svātantryam) (is) the Power of Bliss (ānanda-śaktiḥ). Its Delight of Amazement (tad-camatkāraḥ) (is) the Power of Will (icchā-śaktiḥ). (Its) Light (prakāśa-rūpatā) (is) the Power of Consciousness (cit-śaktiḥ). (Its) Reflection --i.e. Its capacity of reflecting, considering-- (āmarśa-ātmakatā) (is) the Power of Knowledge (jñāna-śaktiḥ). (Its) Connection with all the forms (sarva-ākāra-yogitvam) (is) the Power of Action (kriyā-śaktiḥ). Thus (iti evam), though (api) (this) uninterrupted (anavacchinnaḥ) Light (prakāśaḥ) —Śiva (śiva-rūpaḥ)— is furnished (yuktaḥ) with the main Powers (mukhyābhiḥ śaktibhiḥ), It really —accompanied by Will, Knowledge and Action— rests in Its own Bliss (vastutas icchā-jñāna-kriyā-śakti-yuktaḥ... nija-ānanda-viśrāntaḥ). Through (His) Freedom (svātantryāt), He --viz. Śiva, the uninterrupted Light-- (saḥ eva) manifests (avabhāsayan) Himself (ātmānam) contracted/limited (saṅkucitam). (When He assumes this limitation,) He is said to be (ucyate) "an atom" (aṇuḥ iti)|

And (ca) even (api) again (punar), by (His) Freedom (svatantratayā), He reveals (prakāśayati) Himself --His own Self-- (sva-ātmānam), on which account (yena) He shines forth (prakāśate) (again) like (iva) Śiva, the uninterrupted Light (anavacchinna-prakāśa-śiva-rūpatayā)|

Even (api) in that case --in the case of His revelation-- (tatra), on account of (His own) Freedom (svātantrya-vaśāt), He reveals (prakāśayati) Himself --His own Self-- (sva-ātmānam) without means (anupāyam eva) or (vā) with means (sa-upāyam). If (He reveals Himself) with means (sa-upāyatve api), absorption (samāveśasya) is divided into Śāmbhava, Śākta or Āṇava (śāmbhava-śākta-āṇava-bhedena) (according to) the triplicity (traividhyam) (in which) the means (abhyupāyaḥ) (is) Will (icchā), Knowledge (jñānam) or (vā... vā... vā) Action (kriyā... iti). Therefore (tatra), here --in Tantrasāra-- (atra) this (etad) fourfold (caturvidham api) form (constituted by four means) (rūpam) is gradually taught (krameṇa... upadiśyate)|

"This (eṣaḥ) Free (svatantraḥ) Self (ātmā) —Śiva (śivaḥ)—, whose beautiful Form is Light (prakāśa-vapus), covers --lit. covering-- (sañchādya) His own (nijam) essential nature (sva-rūpam) by the impetuosity of the Sport of (His) Freedom (svātantrya-narma-rabhasena), (and then, by means of His own Freedom too,) He expands (prathayeta) such a perfect (Form) (yad... pūrṇam) again (punar api). (He does) that (tad ca) by means of succession or without it (krama-akrama-vaśāt) or (athavā) through the three different (means) (tri-bhedāt)"||5||

Without a global explanation yet

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 További Információ

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

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

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