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Tantrasāra (Tantrasara): Chapter 22
Kulayāgaprakāśanam - Explaining the Kaula ritual
Introduction
This is the twenty-second (called Kulayāgaprakāśanam).
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.
Chapter 22
तन्त्रसारः
द्वाविंशमाह्निकम्
अथ समस्तेयमुपासा समुन्मिषत्तादृशदृढवासनारूढान् अधिकारिणः प्रति श्रीमत्कौलिकप्रक्रियया निरूप्यते तत्रोक्तं योगसञ्चारादौ
आनन्दं ब्रह्म तद्देहे त्रिधौष्ठ्यान्त्यव्यवस्थितम्।
अब्रह्मचारिणस्तस्य त्यागादानन्दवर्जिताः॥
आनन्दकृत्रिमाहारवर्जं चक्रस्य याजकाः।
द्वयेऽपि नरके घोरे तस्मादेनां स्थितिं भजेत्॥
तदनया स्थित्या कुलयागः स च षोढा - बाह्ये शक्तौ स्वदेहे यामले प्राणे संविदि च इति। तत्र चोत्तर उत्तर उत्कृष्टः पूर्वः पूर्वस्तद्रुच्यर्थम्। सिद्धिकामस्य द्वितीयतुर्यपञ्चमाः सर्वथा निर्वर्त्याः षष्ठस्तु मुमुक्षोर्मुख्यस्तस्यापि द्वितीयाद्या नैमित्तिके यथासम्भवमनुष्ठेया एव विधिपूरणार्थं च। तत्र बाह्यं स्थण्डिलमानन्दपूर्णं वीरपात्रमरुणः पटः पूर्वोक्तमपि वा लिङ्गादि। तत्र स्नानादिकर्तव्यानपेक्षयैव पूर्णानन्दविश्रान्त्यैव लब्धशुद्धिः प्रथमं प्राणसंविद्देहैकीभावं भावयित्वा संविदश्च परमशिवरूपत्वात्सप्तविंशतिवारं मन्त्रमुच्चार्य मूर्धवक्त्रहृद्गुह्यमूर्तिष्वनुलोमविलोमाभ्यां विश्वाध्वपरिपूर्णता परमेश्वरेऽपरत्वे परापरत्वे परत्वेऽपि च। तथाहि - मायापुम्प्रकृतिगुणधीप्रभृति धरान्तं सप्तविंशतितत्त्वानि कलादीनां तत्रैवान्तर्भावाद्विद्याशक्तावपि परापरत्वे ब्रह्मपञ्चकस्य सद्यस्त्वाजातत्वभवोद्भवत्वादीनां धर्माणां सप्तविंशतिरूपत्वमेवोक्तं श्रीमल्लकुलेशादिपादैः। परत्वेऽपि पञ्चशक्तिर्हि परमेश्वरः प्रतिशक्ति च पञ्चरूपतैवं पञ्चविंशतिः शक्तयस्ताश्चान्योन्यमनुद्भिन्नविभागा इत्येका शक्तिः सा चानुद्भिन्नविभागा इत्येवं सप्तविंशतिरूपया व्याप्त्या संविदग्नेः शिखां बुद्धिप्राणरूपां सकृदुच्चारमात्रेणैव बद्धां कुर्याद्येन परमशिव एव प्रतिबद्धा तद्व्यतिरिक्तं न किञ्चिदभिधावति तथाविधबुद्ध्याधिष्ठितकरणचक्रानुवेधेन पुरोवर्तिनो यागद्रव्यगृहदिगाधारादीनपि तन्मयीभूतान् कुर्यात्ततोऽर्घपात्रमपि शिखाबन्धव्याप्त्यैव पूरयेत्पूजयेच्च तद्विप्रुड्भिः स्थण्डिलान्यपि तद्रसेन वामानामाङ्गुष्ठयोगाद्देहचक्रेषु मन्त्रचक्रं पूजयेत्तर्पयेच्च ततः प्राणान्तस्ततः स्थण्डिले त्रिशूलात्मकं शक्तित्रयान्तमासनं कल्पयेन्मायान्तं हि सार्ण औकारे च शक्तित्रयान्तमासनं कल्पयेन्मायान्तं हि सार्ण औकारे च शक्तित्रयान्तं तदुपरि याज्या विमर्शरूपा शक्तिरित्येवं सकृदुच्चारेणैवाधाराधेयन्यासं कृत्वा तत्रैवाधेयभूतायामपि संविदि विश्वं पश्येत्तदपि च संविन्मयम् इत्येवं विश्वस्य संविदा तेन च तस्याः सम्पुटीभावो भवति संविद उदितं तत्रैव पर्यवसितं यतो विश्वं वेद्याच्च संविदुदेति तत्रैव च विश्राम्यतीत्येतावत्त्वं संवित्तत्त्वं सम्पुटीभावद्वयाल्लभ्यते। तदुक्तम्
सृष्टिं तु सम्पुटीकृत्य...।
इति। ततो गन्धधूपासवकुसुमादीन् आत्मप्रह्वीभावान्तान् अर्पयित्वा स्वविश्रान्त्या जप्त्वोपसंहृत्य जले निक्षिपेत्।
इति बाह्ययागः।
अथ शक्तौ तत्रान्योन्यं शक्तितालासावीराणामुभयेषामुभयात्मकत्वेन प्रोल्लासप्रारम्भसृष्ट्यन्तशिवशक्तिप्रबोधे परस्परं व्यापारात्परमेशनियत्या च शुद्धरूपतया तत्र प्राधान्यमेतेन च विशिष्टचक्रस्यापि शक्तित्वं व्याख्यातं तत्र शिखाबन्धव्याप्त्यैव पूजनं शक्तित्रयान्तमासनं कोणत्रये मध्ये विसर्गशक्तिरिति तु व्याप्तौ विशेषः। एवं स्वदेहे तत्रैव चक्रे ततो ब्रह्मरन्ध्राद्यनुचक्रेषु। अथ यामले
शक्तेर्लक्षणमेतत् तद्वदभेदस्ततोऽनपेक्ष्य वयः।
जात्यादींश्चासङ्गाल्लोकेतरयुगलजं हि तादात्म्यम्॥
कार्यहेतुसहोत्थत्वात्त्रैधं साक्षादथान्यथा।
कॢप्तावतो मिथोऽभ्यर्च्या तर्प्यानन्दान्तिकत्वतः॥
चक्रमर्चेत्तदौचित्यादनुचक्रं तथानुगम्।
बहिः पुष्पादिनान्तश्च गन्धभुक्त्यासवादिभिः॥
एवमानन्दसन्दोहितत्तच्चेष्टोच्छलत्स्थितिः।
अनुचक्रगणश्चक्रतादात्म्यादभिलीयते॥
निजनिजभोगाभोगप्रविकासमयस्वरूपपरिमर्शे।
क्रमशोऽनुचक्रदेव्यः संविच्चक्रं हि मध्यमं यान्ति॥
अनुचक्रदेवतात्मकमरीचिगणपूरणाधिगतवीर्यम्।
तच्छक्तितद्वदात्मकमन्योन्यसमुन्मुखं भवति॥
तद्युगलमूर्ध्वधामप्रवेशसस्पन्दजातसङ्क्षोभम्।
क्षुभ्नात्यनुचक्राण्यपि तानि तदा तन्मयानि न पृथक्तु॥
इत्थं यामलमेतद्गलितभिदासङ्कथं यदैव तदा।
क्रमतारतम्ययोगात्सैव हि संविद्विसर्गसङ्घट्टः॥
तद्ध्रुवधामानुत्तरमुभयात्मकजगदुदारमानन्दम्।
नो शान्तं नाप्युदितं शान्तोदितसूतिकारणं परं कौलम्॥
अनवच्छिन्नपदेप्सुस्तां संविदमात्मसात्कुर्यात्।
शान्तोदितात्मकद्वयमथ युगपदुदेति शक्तिशक्तिमतोः॥
स्वात्मान्योन्यावेशाच्छान्तान्यत्वे द्वयोर्द्वयात्मत्वात्।
शक्तिस्तु तद्वदुदितां सृष्टिं पुष्णाति नो तद्वान्॥
तस्यां चार्यं कुलमथ तया नृषु प्रोक्तयोगसङ्घट्टात्।
अथ सृष्टे द्वितयेऽस्मिन् शान्तोदितधाम्नि येऽनुसन्दधते॥
प्राच्यां विसर्गसत्तामनवच्छिदि ते पदे रूढाः।
उदितं च मिथो वक्त्रान्मुख्याद्वक्त्रे प्रगृह्यते च बहिः॥
तृप्तं देवीचक्रं सिद्धिज्ञानापवर्गदं भवति।
शान्ताभ्यासे शान्तं शिवमेति यदत्र देवताचक्रम्॥
शून्यं निरानन्दमयं निर्वृतिनिजधामतोऽर्घं च।
रणरणकरसान्निजरसभरितबहिर्भावचर्वणरसेन॥
आन्तरपूर्णसमुच्छलदनुचक्रं याति चक्रमथ तदपि।
उच्छलति प्राग्वदिति त्रिविधोऽन्वर्थो विसर्गोऽयम्॥
एतद्विसर्गधामनि परिमर्शनतस्त्रिधैव मनुवीर्यम्।
तत्तत्संविद्गर्भे मन्त्रस्तत्तत्फलं सूते॥
कोणत्रयान्तराश्रितनित्योदितमङ्गलच्छदे कमले।
नित्यावियुतं नालं षोडशदलकमलसन्मूलम्॥
मध्यस्थनालगुम्फितसरोजयुगघट्टनक्रमादग्नौ।
मध्यस्थपूर्णशशधरसुन्दरदिनकरकरौघसङ्घट्टात्॥
त्रिदलारुणवीर्यकलासङ्गान्मध्येऽङ्कुरसृष्टिः।
इति शशधरवासरपतिचित्रगुसङ्घट्टमुद्रया झटिति॥
सृष्ट्यादिक्रममन्तःकुर्वंस्तुर्ये स्थितिं लभते।
एतत्खेचरमुद्रावेशेऽन्योन्यं स्वशक्तिशक्तिमतोः॥
पानोपभोगलीलाहासादिषु यो भवेद्विमर्शमयः।
अव्यक्तध्वनिरावस्फोटश्रुतिनादनादान्तैः॥
अव्युच्छिन्नानाहतपरमार्थैर्मन्त्रवीर्यं तत्।
गमनागमविश्रान्तिषु कर्णे नयने द्विलक्ष्मसम्पर्के॥
तत्सम्मीलनयोगे देहान्ताख्ये च यामले चक्रे।
कुचमध्यहृदयदेशादोष्ठान्ते कण्ठगं यदव्यक्तम्॥
तच्चक्रद्वयमध्यगमाकर्ण्य क्षोभविगमसमये यत्।
निर्वान्ति तत्र चैवं योऽष्टविधो नादभैरवः परमः॥
ज्योतिर्ध्वनिश्च यस्मात्सा मान्त्री व्याप्तिरुच्यते परमा।
एवं कर्मणि कर्मणि विदुषः स्याज्जीवतो मुक्तिः।
तज्ज्ञः शास्त्रे मुक्तः परकुलविज्ञानभाजनं गर्भः॥
शून्याशून्यालयं कुर्यादेकदण्डेऽनलानिलौ।
शूलं समरसीकृत्य रसे रसमिव स्थितम्॥
त्यक्ताशङ्को निराचारो नाहमस्मीति भावयन्।
देहस्था देवताः पश्यन् ह्लादोद्वेगादि चिद्घने॥
कर्णाक्षिमुखनासादिचक्रस्थं देवतागणम्।
ग्रहीतारं सदा पश्यन् खेचर्या सिध्यति ध्रुवम्॥
श्वभ्रे सुदूरे झटिति स्वदेहं सम्पातयन्वासमसाहसेन।
आकुञ्च्य हस्तद्वितयं प्रपश्यन् मुद्रामिमां व्योमचरीं भजेत॥
इत्येष यामलयागः। उक्तव्याप्तिके प्राणे विश्वमये प्रोक्तसंविद्व्याप्त्या तर्पणान्नगन्धधूपादिसमर्पणेनोपोद्बलनं प्राणयागः। विश्रान्तिरूढिस्तु संविद्यागः प्रागेव निरूपितः। एवमेतेभ्यो यागेभ्योऽन्यतमं कृत्वा यदि तथाविधनिर्विचिकित्सतापवित्रितहृदयः शिष्यो भवति तदा तस्मै तद्यागदर्शनपूर्वकं तिलाज्याहुतिपूर्वकनिरपेक्षमेव पूर्वोक्तव्याप्त्यानुसन्धानक्रमेणावलोकनया दीक्षां कुर्यात्परोक्षदीक्षादिके नैमित्तिकान्ते तु पूर्व एव विधिः - केवलमेतद्यागप्रधानतयेति। गुरुशरीरे सप्तमः कुलयागः सर्वोत्तमः सोऽपि प्राग्यागसाहित्येन सकृदेव कृतः सर्वं पूरयतीति शिवम्॥
कृतिस्तत्रभवच्छ्रीमन्महामाहेश्वराचार्यवर्यश्रीमदभिनवगुप्तपादानाम्॥
Tantrasāraḥ
Dvāviṁśamāhnikam
Atha samasteyamupāsā samunmiṣattādṛśadṛḍhavāsanārūḍhān adhikāriṇaḥ prati śrīmatkaulikaprakriyayā nirūpyate tatroktaṁ yogasañcārādau
Ānandaṁ brahma taddehe tridhauṣṭhyāntyavyavasthitam|
Abrahmacāriṇastasya tyāgādānandavarjitāḥ||
Ānandakṛtrimāhāravarjaṁ cakrasya yājakāḥ|
Dvaye’pi narake ghore tasmādenāṁ sthitiṁ bhajet||
Tadanayā sthityā kulayāgaḥ sa ca ṣoḍhā - bāhye śaktau svadehe yāmale prāṇe saṁvidi ca iti| Tatra cottara uttara utkṛṣṭaḥ pūrvaḥ pūrvastadrucyartham| Siddhikāmasya dvitīyaturyapañcamāḥ sarvathā nirvartyāḥ ṣaṣṭhastu mumukṣormukhyastasyāpi dvitīyādyā naimittike yathāsambhavamanuṣṭheyā eva vidhipūraṇārthaṁ ca| Tatra bāhyaṁ sthaṇḍilamānandapūrṇaṁ vīrapātramaruṇaḥ paṭaḥ pūrvoktamapi vā liṅgādi| Tatra snānādikartavyānapekṣayaiva pūrṇānandaviśrāntyaiva labdhaśuddhiḥ prathamaṁ prāṇasaṁviddehaikībhāvaṁ bhāvayitvā saṁvidaśca paramaśivarūpatvātsaptaviṁśativāraṁ mantramuccārya mūrdhavaktrahṛdguhyamūrtiṣvanulomavilomābhyāṁ viśvādhvaparipūrṇatā parameśvare’paratve parāparatve paratve’pi ca| Tathāhi - māyāpumprakṛtiguṇadhīprabhṛti dharāntaṁ saptaviṁśatitattvāni kalādīnāṁ tatraivāntarbhāvādvidyāśaktāvapi parāparatve brahmapañcakasya sadyastvājātatvabhavodbhavatvādīnāṁ dharmāṇāṁ saptaviṁśatirūpatvamevoktaṁ śrīmallakuleśādipādaiḥ| Paratve’pi pañcaśaktirhi parameśvaraḥ pratiśakti ca pañcarūpataivaṁ pañcaviṁśatiḥ śaktayastāścānyonyamanudbhinnavibhāgā ityekā śaktiḥ sā cānudbhinnavibhāgā ityevaṁ saptaviṁśatirūpayā vyāptyā saṁvidagneḥ śikhāṁ buddhiprāṇarūpāṁ sakṛduccāramātreṇaiva baddhāṁ kuryādyena paramaśiva eva pratibaddhā tadvyatiriktaṁ na kiñcidabhidhāvati tathāvidhabuddhyādhiṣṭhitakaraṇacakrānuvedhena purovartino yāgadravyagṛhadigādhārādīnapi tanmayībhūtān kuryāttato’rghapātramapi śikhābandhavyāptyaiva pūrayetpūjayecca tadvipruḍbhiḥ sthaṇḍilānyapi tadrasena vāmānāmāṅguṣṭhayogāddehacakreṣu mantracakraṁ pūjayettarpayecca tataḥ prāṇāntastataḥ sthaṇḍile triśūlātmakaṁ śaktitrayāntamāsanaṁ kalpayenmāyāntaṁ hi sārṇa aukāre ca śaktitrayāntamāsanaṁ kalpayenmāyāntaṁ hi sārṇa aukāre ca śaktitrayāntaṁ tadupari yājyā vimarśarūpā śaktirityevaṁ sakṛduccāreṇaivādhārādheyanyāsaṁ kṛtvā tatraivādheyabhūtāyāmapi saṁvidi viśvaṁ paśyettadapi ca saṁvinmayam ityevaṁ viśvasya saṁvidā tena ca tasyāḥ sampuṭībhāvo bhavati saṁvida uditaṁ tatraiva paryavasitaṁ yato viśvaṁ vedyācca saṁvidudeti tatraiva ca viśrāmyatītyetāvattvaṁ saṁvittattvaṁ sampuṭībhāvadvayāllabhyate| Taduktam
Sṛṣṭiṁ tu sampuṭīkṛtya...|
iti| Tato gandhadhūpāsavakusumādīn ātmaprahvībhāvāntān arpayitvā svaviśrāntyā japtvopasaṁhṛtya jale nikṣipet|
Iti bāhyayāgaḥ|
Atha śaktau tatrānyonyaṁ śaktitālāsāvīrāṇāmubhayeṣāmubhayātmakatvena prollāsaprārambhasṛṣṭyantaśivaśaktiprabodhe parasparaṁ vyāpārātparameśaniyatyā ca śuddharūpatayā tatra prādhānyametena ca viśiṣṭacakrasyāpi śaktitvaṁ vyākhyātaṁ tatra śikhābandhavyāptyaiva pūjanaṁ śaktitrayāntamāsanaṁ koṇatraye madhye visargaśaktiriti tu vyāptau viśeṣaḥ| Evaṁ svadehe tatraiva cakre tato brahmarandhrādyanucakreṣu| Atha yāmale
Śakterlakṣaṇametat tadvadabhedastato’napekṣya vayaḥ|
Jātyādīṁścāsaṅgālloketarayugalajaṁ hi tādātmyam||
Kāryahetusahotthatvāttraidhaṁ sākṣādathānyathā|
Kḷptāvato mitho’bhyarcyā tarpyānandāntikatvataḥ||
Cakramarcettadaucityādanucakraṁ tathānugam|
Bahiḥ puṣpādināntaśca gandhabhuktyāsavādibhiḥ||
Evamānandasandohitattacceṣṭocchalatsthitiḥ|
Anucakragaṇaścakratādātmyādabhilīyate||
Nijanijabhogābhogapravikāsamayasvarūpaparimarśe|
Kramaśo’nucakradevyaḥ saṁviccakraṁ hi madhyamaṁ yānti||
Anucakradevatātmakamarīcigaṇapūraṇādhigatavīryam|
Tacchaktitadvadātmakamanyonyasamunmukhaṁ bhavati||
Tadyugalamūrdhvadhāmapraveśasaspandajātasaṅkṣobham|
Kṣubhnātyanucakrāṇyapi tāni tadā tanmayāni na pṛthaktu||
Itthaṁ yāmalametadgalitabhidāsaṅkathaṁ yadaiva tadā|
Kramatāratamyayogātsaiva hi saṁvidvisargasaṅghaṭṭaḥ||
Taddhruvadhāmānuttaramubhayātmakajagadudāramānandam|
No śāntaṁ nāpyuditaṁ śāntoditasūtikāraṇaṁ paraṁ kaulam||
Anavacchinnapadepsustāṁ saṁvidamātmasātkuryāt|
Śāntoditātmakadvayamatha yugapadudeti śaktiśaktimatoḥ||
Svātmānyonyāveśācchāntānyatve dvayordvayātmatvāt|
Śaktistu tadvaduditāṁ sṛṣṭiṁ puṣṇāti no tadvān||
Tasyāṁ cāryaṁ kulamatha tayā nṛṣu proktayogasaṅghaṭṭāt|
Atha sṛṣṭe dvitaye’smin śāntoditadhāmni ye’nusandadhate||
Prācyāṁ visargasattāmanavacchidi te pade rūḍhāḥ|
Uditaṁ ca mitho vaktrānmukhyādvaktre pragṛhyate ca bahiḥ||
Tṛptaṁ devīcakraṁ siddhijñānāpavargadaṁ bhavati|
Śāntābhyāse śāntaṁ śivameti yadatra devatācakram||
Śūnyaṁ nirānandamayaṁ nirvṛtinijadhāmato’rghaṁ ca|
Raṇaraṇakarasānnijarasabharitabahirbhāvacarvaṇarasena||
Āntarapūrṇasamucchaladanucakraṁ yāti cakramatha tadapi|
Ucchalati prāgvaditi trividho’nvartho visargo’yam||
Etadvisargadhāmani parimarśanatastridhaiva manuvīryam|
Tattatsaṁvidgarbhe mantrastattatphalaṁ sūte||
Koṇatrayāntarāśritanityoditamaṅgalacchade kamale|
Nityāviyutaṁ nālaṁ ṣoḍaśadalakamalasanmūlam||
Madhyasthanālagumphitasarojayugaghaṭṭanakramādagnau|
Madhyasthapūrṇaśaśadharasundaradinakarakaraughasaṅghaṭṭāt||
Tridalāruṇavīryakalāsaṅgānmadhye’ṅkurasṛṣṭiḥ|
Iti śaśadharavāsarapaticitragusaṅghaṭṭamudrayā jhaṭiti||
Sṛṣṭyādikramamantaḥkurvaṁsturye sthitiṁ labhate|
Etatkhecaramudrāveśe’nyonyaṁ svaśaktiśaktimatoḥ||
Pānopabhogalīlāhāsādiṣu yo bhavedvimarśamayaḥ|
Avyaktadhvanirāvasphoṭaśrutinādanādāntaiḥ||
Avyucchinnānāhataparamārthairmantravīryaṁ tat|
Gamanāgamaviśrāntiṣu karṇe nayane dvilakṣmasamparke||
Tatsammīlanayoge dehāntākhye ca yāmale cakre|
Kucamadhyahṛdayadeśādoṣṭhānte kaṇṭhagaṁ yadavyaktam||
Taccakradvayamadhyagamākarṇya kṣobhavigamasamaye yat|
Nirvānti tatra caivaṁ yo’ṣṭavidho nādabhairavaḥ paramaḥ||
Jyotirdhvaniśca yasmātsā māntrī vyāptirucyate paramā|
Evaṁ karmaṇi karmaṇi viduṣaḥ syājjīvato muktiḥ|
Tajjñaḥ śāstre muktaḥ parakulavijñānabhājanaṁ garbhaḥ||
Śūnyāśūnyālayaṁ kuryādekadaṇḍe’nalānilau|
Śūlaṁ samarasīkṛtya rase rasamiva sthitam||
Tyaktāśaṅko nirācāro nāhamasmīti bhāvayan|
Dehasthā devatāḥ paśyan hlādodvegādi cidghane||
Karṇākṣimukhanāsādicakrasthaṁ devatāgaṇam|
Grahītāraṁ sadā paśyan khecaryā sidhyati dhruvam||
Śvabhre sudūre jhaṭiti svadehaṁ sampātayanvāsamasāhasena|
Ākuñcya hastadvitayaṁ prapaśyan mudrāmimāṁ vyomacarīṁ bhajeta||
Ityeṣa yāmalayāgaḥ| Uktavyāptike prāṇe viśvamaye proktasaṁvidvyāptyā tarpaṇānnagandhadhūpādisamarpaṇenopodbalanaṁ prāṇayāgaḥ| Viśrāntirūḍhistu saṁvidyāgaḥ prāgeva nirūpitaḥ| Evametebhyo yāgebhyo’nyatamaṁ kṛtvā yadi tathāvidhanirvicikitsatāpavitritahṛdayaḥ śiṣyo bhavati tadā tasmai tadyāgadarśanapūrvakaṁ tilājyāhutipūrvakanirapekṣameva pūrvoktavyāptyānusandhānakrameṇāvalokanayā dīkṣāṁ kuryātparokṣadīkṣādike naimittikānte tu pūrva eva vidhiḥ - Kevalametadyāgapradhānatayeti| Guruśarīre saptamaḥ kulayāgaḥ sarvottamaḥ so’pi prāgyāgasāhityena sakṛdeva kṛtaḥ sarvaṁ pūrayatīti śivam||
Kṛtistatrabhavacchrīmanmahāmāheśvarācāryavaryaśrīmadabhinavaguptapādānām||
Essence of Tantra (tantra-sāraḥ)
Twenty-second (dvāviṁśam) chapter (āhnikam)
Now (atha) this (iyam) whole (samastā) worship (upāsā) is investigated (nirūpyate) according to the venerable Kaula procedure (śrīmat-kaulika-prakriyayā) with reference to (prati) the qualified ones (adhikāriṇaḥ) who are established (in a state) where such a firm inclination (for this worship) is springing up (samunmiṣat-tādṛśa-dṛḍha-vāsanā-ārūḍhān). There (tatra), in Yogasañcāra, etc. (yoga-sañcāra-ādau) it has been said (uktam):
"That (tad) Brahma (brahma) who is Bliss (ānandam) in the body (dehe) resides in a triple manner in the last labial letter -viz. in ‘ma’- (tridha-oṣṭhya-antya-vyavasthitam). The ones who are not brahmacārī-s (abrahmacāriṇaḥ), because of (their) abandoning (tyāgāt) that -the three ma’s- (tasya), are without any Bliss (ānanda-varjitāḥ). Without the artificial food (called) wine (ānanda-kṛtrima-āhāra-varjam), the worshipers (yājakāḥ) of the cakra or circle (cakrasya) in two (ways) (dvaye api) (fall into) a terrible hell (narake ghore). Therefore (tasmāt), one should engage in (bhajet) this settled rule (enām sthitim)"||
Therefore (tad), according to this axiom (anayā sthityā), the Kula sacrifice (kulayāgaḥ saḥ ca) is sixfold (ṣoḍhā): (1) In an external reality (bāhye), (2) in Śakti (śaktau), (3) in one’s own body (sva-dehe), (4) in the pair (yāmale), (5) in the vital energy (prāṇe) and (ca) (6) in Consciousness (saṁvidi)|
There (tatra ca), each latter (method of sacrifice) (uttaraḥ uttaraḥ) (is) superior (to the previous one) (utkṛṣṭaḥ), (but) each former (method of sacrifice) (pūrvaḥ pūrvaḥ) (is) the reason for the splendor (of the next one) (tad-ruci-artham)|
For the one who is desirous of supernatural powers (siddhi-kāmasya), the second, fourth and fifth (methods) (dvitīya-turya-pañcamāḥ) are to be accomplished (nirvartyāḥ) by all means (sarvathā). However (tu), the sixth (method) (ṣaṣṭhaḥ) (is) the main one (mukhyaḥ) for the one who desires Liberation (mumukṣoḥ). (Nonetheless,) even (api) in the case of that (person) -viz. in the case of the person who desires Liberation- (tasya), (such methods) starting from the second one (dvitīya-ādyā) are to be respectively performed (yathāsambhavam anuṣṭheyā eva) during the occasional rites (naimittike). (What for?) For fulfilling the rule (vidhi-pūraṇa-artham ca)|
There (tatra), (with reference to) the external (method) (bāhyam), (there is) the altar (sthaṇḍilam), the heroes’ cup (vīra-pātram) full of wine (ānanda-pūrṇam), the red (aruṇaḥ) cloth (paṭaḥ), and -lit. ‘or’- (vā) the aforesaid (pūrva-uktam api) liṅga, etc. (liṅga-ādi)|
There (tatra), regardless of what is to be performed such as the ablution, etc. (snāna-ādi-kartavya-anapekṣayā eva), purity is attained (labdha-śuddhiḥ) by a repose in the perfect Bliss (pūrṇa-ānanda-viśrāntyā iva). In the first place (prathamam), after contemplating (bhāvayitvā) on the state of unity of vital energy, Consciousness and body (prāṇa-saṁvid-deha-ekībhāvam), and (ca) since Consciousness is Paramaśiva (saṁvidaḥ paramaśiva-rūpatvāt), the mantra (mantram) is to be uttered (uccārya) twenty-seven times (sapta-viṁśati-vāram). (Next the mantra is to be placed) on the head, the face, the heart, the secret organ -i.e. genitals- and the mūrti-s (mūrdha-vaktra-hṛd-guhya-mūrtiṣu), in both regular order and reverse order (anuloma-vilomābhyām). (Thus, there is) fullness with reference to the universal courses (viśva-adhva-paripūrṇatā) in the Supreme Lord (parama-īśvare), in (His) nonSupreme, Supreme-nonSupreme and Supreme aspects (aparatve para-aparatve paratve api ca)|
In this way (tathāhi), since Kalā, etc. -i.e. the remaining four Kañcuka-s- are included there -i.e. in Māyā- (kalā-ādīnām tatra eva antarbhāvāt), (there are) twenty-seven categories (sapta-viṁśati-tattvāni) beginning with Māyā, Puruṣa, Prakṛti, Guṇa, Buddhi (māyā-pum-prakṛti-guṇa-dhī-prabhṛti) (and) ending in earth (dharā-antam) -Abhinavagupta adds the Guṇa category-. In the Vidyāśakti -i.e. in the tattva-s 3, 4 and 5- (vidyā-śaktau api), in Parāparā (parāparatve), it has been said (uktam) by most venerable Lakuleśa, etc. (śrīmat-lakuleśa-ādi-pādaiḥ) that the group of five Brahma-s (brahma-pañcakasya) —such as Sadyojāta -viz. Sadāśiva-, Bhavodbhava -viz. Īśvara-, etc. -the remaining three are Rudra, Viṣṇu and Brahmā- (sadyastvājātatva-bhavodbhavatva-ādīnām)— has twenty-seven attributes (dharmāṇām sapta-viṁśati-rūpatvam)|
In Parā (paratve api), the Supreme Lord (parama-īśvaraḥ) has five Powers (pañca-śaktiḥ hi), and (ca) each Power (prati-śakti) has five forms (pañcarūpatā). Thus (evam), there are twenty-five powers (pañcaviṁśatiḥ śaktayaḥ). And (ca) those (powers) (tāḥ) when they are not mutually differentiated (anyonyam anudbhinna-vibhāgāḥ), (are) only one Śakti or Power (iti ekā śaktiḥ). And (ca) She -i.e. this only Śakti or Power- (sā) is non-differentiated (anudbhinnavibhāgā). Thus (iti evam), (the yogī) should tie (baddhām kuryāt) the Flame (śikhām) of the Fire of Consciousness (saṁvid-agneḥ) —containing twenty-seven penetrations— (sapta-viṁśati-rūpayā vyāptyā) whose form is intellect and vital energy (buddhi-prāṇa-rūpām) while uttering (his mantra) only one time (sakṛt-uccāra-mātreṇa eva). On which account (yena), She is so fastened to (pratibaddhā) the Supreme Śiva (parama-śive eva) that nothing (na kiñcid) different or separated from That (tad-vyatiriktam) can attack -i.e. nothing different from the Supreme Śiva and His Power can interfere- (abhidhāvati). Through a penetration by the group of instruments presided (adhiṣṭhita-karaṇa-cakra-anuvedhena) by that kind of intellect (tathāvidha-buddhyā), he should make (kuryāt) the ingredients of the sacrifice, the house, directions, supports, etc. (yāga-dravya-gṛha-dik-ādhāra-ādīn api) which are in front of him (puras-vartinaḥ) identical with That (tad-mayī-bhūtān). Afterward (tatas), he should fill and worship (pūrayet pūjayet ca) the vessel (arghapātram api) by means of a penetration into the act of tying the Flame (śikhā-bandha-vyāptyā eva). He should worship and please (pūjayet tarpayet ca) the altars (sthaṇḍilāni api) by that sap (tad-rasena) —with (just) a drops of it— (tad-vipruḍbhiḥ), (and) he should worship and please (pūjayet tarpayet ca) the group of mantra-s (mantra-cakram) in the cakra-s or circles of the body (deha-cakreṣu) by joining the left thumb and the ring-finger (vāma-anāmā-aṅguṣṭha-yogāt). After that (tatas), (the same worship but) inside the vital energy (prāṇa-antar). Then (tatas), on the altar (sthaṇḍile), he should imagine (kalpayet) a seat consisting of a trident ending in the group of three śakti or powers -i.e. of Will, Knowledge and Action- (triśūla-ātmakam śakti-traya-antam āsanam). He should imagine (kalpayet) (all the categories) up to Māyā (māyā-antam hi) (as resting) in the letter ‘sa’ (sa-arṇe), and (ca) the seat (consisting of a trident) ending in the group of three śakti-s or powers (śakti-traya-antam āsanam) (as contained) in the letter ‘au’ (au-kāre). (All the categories) up to Māyā (māyā-antam hi) (which rest) in the letter ‘sa’ (sa-arṇe), and (ca) (the seat consisting of a trident) ending in the group of three śakti-s or powers (śakti-traya-antam) (which is contained) in the letter ‘au’ (au-kāre), (and) above that (tad-upari), the Power (śaktiḥ) whose nature is Vimarśa or (Self)-awareness (vimarśa-rūpā), (all of them) are to be worshiped (yājyāḥ). Thus (iti evam), after performing (kṛtvā) nyāsa -viz. the placing of the hands- over the support and over what is being supported (ādhāra-ādheya-nyāsam) while pronouncing (the mantra ‘Sauḥ’) (uccāreṇa eva) one time (sakṛt), (the yogī) should perceive (paśyet) the universe (viśvam) right there (tatra eva) in Consciousness (saṁvidi) which has also become what is being supported (ādheya-bhūtāyām api). That -the universe- (tad) (is then) also (api) consisting of Consciousness (saṁvid-mayam). In this way (iti evam), as the universe is Consciousness (viśvasya saṁvidā), and (ca) as It -i.e. Consciousness- is the that -i.e. the universe- (tena... tasyāḥ), there is (bhavati) a state of (mutual) enclosing (with reference to these two -universe and Consciousness-) (sampuṭībhāvaḥ). (Why?) Because (yatas) the universe (viśvam) has arisen (uditam) from Consciousness (saṁvidaḥ) (and) ends (paryavasitam) right there -viz. in Consciousness- (tatra eva). And (ca) Consciousness (saṁvid) arises (udeti) from the knowable (vedyāt), and (ca) right there (tatra eva) It comes to rest (viśrāmyati). Therefore (iti), such (etāvattvam) a Principle of Consciousness (saṁvid-tattvam) is obtained (labhyate) by a double state of enclosing (sampuṭībhāva-dvayāt). The same thing has been said (tad uktam) (elsewhere):
"Enclosing (sampuṭīkṛtya) the manifestation (sṛṣṭim tu... iti)..."||
Then (tatas), after offering (arpayitvā) sandal paste, incense, liquor, flowers, etc. (gandha-dhūpa-āsava-kusuma-ādīn), which -i.e. all those offerings- end in a condition of absorption in the Self (ātma-prahvī-bhāva-antān), he should, by a repose in his own Self, utter (his mantra) in a low voice (sva-viśrāntyā japtvā). (Finally), after stopping (his uttering the mantra) (upasaṁhṛtya), he should throw (nikṣipet) (everything) into the water (jale)|
This has been the external sacrifice (iti bāhya-yāgaḥ)|
Now (atha) (the sacrifice) in the Śakti (śaktau):
There (tatra), Śakti plays to have the nature of the Hero -i.e. Śiva- (and) the Hero to have the nature of Śakti (śaktitā-lāsā-vīrāṇām) mutually (anyonyam). Since both are of the nature of both (ubhayeṣām ubhaya-ātmakatvena), by (their) reciprocal operation (parasparam vyāpārāt) there is an awakening of Śiva and Śakti which starts with joy and delight and ends with the manifestation -i.e. the sexual intercourse itself- (prollāsa-prārambha-sṛṣṭi-anta-śiva-śakti-prabodhe). By means of the niyatiśakti -the power to restrain the senses of all living beings- of the Supreme Lord (parama-īśa-niyatyā), (there is) predominance (prādhānyam) there -i.e. in Śiva and Śakti- (tatra) of a pure nature (śuddha-rūpatayā). By means of this (etena ca), the state of Śakti (śaktitvam) even in the preeminent cakra or circle (viśiṣṭa-cakrasya api) (is) explained (vyākhyātam). Worship (pūjanam) (takes place) through a penetration into the tying of the Flame (śikhā-bandha-vyāptyā eva). The seat (āsanam) (consisting of a trident) ending in the group of three śakti-s or powers (śakti-traya-antam), in the three corners (koṇa-traye) (and) in the center (madhye) (is) the Visargaśakti or Emitting Power (visarga-śaktiḥ). This is the peculiar characteristic in the penetration (iti tu vyāptau viśeṣaḥ)|
In this way (evam), (the penetration is to be accomplished) in his body -i.e. in the body of the yogī- (sva-dehe), (and) right there (tatra eva) in the (main) cakra or circle (cakre). After that (tatas), (the penetration should take place) in secondary cakra-s or circles such as Brahmarandhra, etc. (brahmarandhra-ādi-anucakreṣu)|
And now (atha) (the procedure) with reference to the pair (yāmale):
"This (etad) (is) the characteristic (lakṣaṇam) of a śakti or power (śakteḥ): Non-separation from the one who possesses her (tadvat-abhedaḥ), therefore (tatas), regardless of (anapekṣya) age (vayaḥ), caste, etc. (jāti-ādīn ca), through an association (with Her -viz. with Śakti-) (āsaṅgāt), (there is) an identification (tādātmyam) born from the pair which is beyond (this) world (loka-itara-yugalajam hi)"||
"(She, in Her) triple (state) (traidham) coming from (the classification in) born, begetting and co-born (kārya-hetu-saha-utthatvāt) (may be) direct (sākṣāt) or (atha) She can be conceived (kḷptā) otherwise (anyathā) in a lower level (avatas). (Therefore,) She is to be reverenced (abhyarcyā) (and) satisfied (tarpyā) because She is very close to Bliss (ānanda-antikatvataḥ)"||
"(The yogī) should worship (arcet) the (main) cakra or circle (cakram... tad) properly (aucityāt). He should also worship -lit. so also- (tathā) the subordinate cakra(-s) (anucakram) that come in second place (anugam). Externally (bahis), (this worship should be performed) by means of flowers, etc. (puṣpa-ādinā), and (ca) internally (antar), by means of sandal paste, food, liquor, etc. (gandha-bhukti-āsava-ādibhiḥ)"||
"Thus (evam), (there is) a state which appears due to various activities full of a mass of Bliss (ānanda-sandohi-tad-tad-ceṣṭa-ucchalat-sthitiḥ). (Consequently,) the group of subordinate cakra-s or circles (anucakra-gaṇaḥ), on account of an identification with the (main) cakra (cakra-tādātmyāt), is dissolved (in it -i.e. in the main cakra-) (abhilīyate)"||
"When the awareness of one’s own essential nature becomes expanded by means of the enjoyment of the respective delights (nija-nija-bhoga-ābhoga-pravikāsi-nija-sva-rūpa-parimarśe), the goddesses of the subordinate circles (anucakra-devyaḥ) gradually (kramaśas) move (yānti) on to the central cakra or circle of Consciousness (saṁvid-cakram... madhyamam), indeed (hi)"||
"That (pair) (tad) of Śakti and possessor of Śakti -lit. possessor of that- (śakti-tadvat-ātmakam) becomes (bhavati) intent on one another (anyonya-samunmukham) when their power obtains a filling up with regard to the group of rays of light constituted by the deities of the subordinate cakra-s (anucakra-devatā-ātmaka-marīci-gaṇa-pūraṇa-adhigata-vīryam)"||
"That (tad) pair -i.e. śakti and possessor of śakti- (yugalam), in which there is an commotion endowed with vibrations (and generated by the contact produced) by an entry into the Upper Abode (ūrdhva-dhāma-praveśa-saṁsparśa-jāta-saṅkṣobham), agitates (kṣubhnāti) even (api) those (tāni) subordinate circles (anucakrāṇi). Then (tadā), (the subordinate circles become) part of That -viz. part of the Upper Abode- (tad-mayāni) and not a separate reality -lit. and not separate- (na pṛthak tu)"||
"In this way (ittham), when (yadā eva) this (etad) pair (yāmalam) (becomes a place) where (all) conversations about difference and separation have vanished (galita-bhidā-saṅkatham yad eva), then (tadā), through a gradation of manners (krama-tāratamya-yogāt), (it -viz. the pair- is) that very (sā eva hi) Consciousness (saṁvid) (called) unification-related emission (visarga-saṅghaṭṭaḥ)"||
"That (tad) immutable Abode (dhruva-dhāma) (is) Anuttara -i.e. Śiva- (anuttaram), (is) the universal and generous Joy consisting of both -viz. of śakti and possessor of śakti- (ubhaya-ātmaka-jagat-udāram ānandam). The Highest (param) Kaula (kaulam) (is) neither (no) the peaceful (emission) (śāntam) nor (na api) the risen (emission) (uditam) (but rather) the Cause that generates the peaceful and the risen (emissions) (śānta-udita-sūti-kāraṇam)"||
"The one who desires to get the Uninterrupted State (anavacchinna-pada-īpsuḥ) should take (sadā kuryāt) that Consciousness (tām saṁvidam) for himself (ātmasāt). Then (atha), the two —viz. the peaceful and risen (emissions) (śānta-udita-ātmaka-dvayam)— spring up (udeti) simultaneously (yugapad) in the śakti and the possessor of śakti (śakti-śaktimatoḥ)"||
"Because of a mutual absorption in one’s own Self (sva-ātma-anyonya-āveśāt), (śakti and her possessor) are the peaceful emission and the other -viz. the risen emission- (śānta-anyatve) since both are of the nature (dvaya-ātmatvāt) of both (dvayoḥ). Nonetheless (tu), (it is) śakti (śaktiḥ) —(and) not her possessor— (no tadvān) who nourishes (puṣṇāti) the manifestation (sṛṣṭim) arisen from the possessor of śakti (tadvad-uditām)"||
"The (meaning of) Kula (kulam), which is embodied in the figure of the Teacher (cāryam), (is transmitted by the Guru) to her -i.e. to the śakti- (tasyām), (and) by her (tayā), through the unification coming from the aforesaid conjunction (prokta-yoga-saṅghaṭṭāt), (the meaning of Kula is transmitted) to the men (nṛṣu). So (atha), those (te) become (fully) established (rūḍhāḥ) in the Uninterrupted State (anavacchidi... pade) who (ye), (while involved) in these two manifestations (sṛṣṭe dvitaye asmin) —viz. in the peaceful and risen states (śānta-udita-dhāmni)—, pay attention (anusandadhate) to the prior Essence of Visarga or Emission (prācyām visarga-sattām). And (ca) the risen state (uditam), coming secretly from the main mouth (mithas vaktrāt mukhyāt), is externally taken (pragṛhyate ca bahis) in the mouth (vaktre)"||
"When the group of goddesses (devī-cakram) is satisfied (tṛptam) becomes (bhavati) a bestower of supernatural powers, Knowledge and Liberation (siddhi-jñāna-apavarga-dam). In the practice of (focusing the attention on) the peaceful state (śānta-abhyāse), (the yogī) attains the Peaceful Śiva (śāntam śivam eti), which is here (yad atra) the circle of deities (devatā-cakram)"||
"(Here does arise) the void (śūnyam) consisting of Nirānanda (nirānanda-mayam), which is more valuable (argham ca) than the state of Nijānanda (nirvṛti-nija-dhāmatas), due to a fondness for longing (raṇaraṇaka-rasāt) (and also) on account of a desire to relish external objects which are full of one’s own Rasa -i.e. of one’s own Consciousness- (nija-rasa-bharita-bahis-bhāva-carvaṇa-vaśena)"||
"Then (atha) that (tad) (group of) internal and full subordinate cakra-s or circles which burst forth (āntara-pūrṇa-samucchalat-anucakram) also moves (yāti... api) to the (main) cakra or circle (cakram). Therefore (iti), this (ayam) threefold (trividhaḥ) (and) significant (anvarthaḥ) Visarga or Emission (visargaḥ) shines forth (ucchalati) like before (prāk-vat)"||
"In this abode of Visarga or Emission (etad-visarga-dhāmani), the power of the mantra (manu-vīryam) (is) of three kinds (tridhā eva) due to the reflection (parimarśanataḥ). The mantra (mantraḥ), in the embryo of different perceptions (tad-tad-saṁvid-garbhe), brings about (sūte) various fruits (tad-tad-phalam)"||
"In the lotus covering the auspicious (maṇḍala or circle) that is always active and resting inside the triangle (koṇatraya-antar-āśrita-nitya-udita-maṇḍala-chade kamale), (there is) a stalk (nālam) constantly united (with that lotus) (nitya-aviyutam) (and) whose actual root (is furnished with) a sixteen-petaled lotus (ṣoḍaśa-dala-kamala-kalita-sat-mūlam)"||
"In the fire (agnau) (ignited) from the process of rubbing the couple of lotuses strung together by the stalk which is in the middle (madhyastha-nāla-gumphita-saroja-yuga-ghaṭṭana-kramāt), from the union of multitude of rays of the full moon and beautiful sun which are in the middle (madhyastha-pūrṇa-śaśadhara-sundara-dinakara-kara-ogha-saṅghaṭṭāt) (and) from the confluence of the portions of semen and blood of the three petals (tri-dala-aruṇa-vīrya-kalā-saṅgāt), (there is,) right in the middle (madhye), an emission in the form of a sprout (aṅkura-sṛṣṭiḥ). Thus (iti), through the mudrā of the union of moon, sun and fire (śaśadhara-vāsarapati-citragu-saṅghaṭṭa-mudrayā), the one who generates (kurvan) the creators of the successions of manifestation, etc. -viz. it refers to the group of the twelve Kālī-s- (sṛṣṭi-ādi-kramamantaḥ) becomes established (sthitim labhate) in the Fourth State (turye) immediately (jhaṭiti)"||
"(The experience) full of awareness (vimarśa-mayaḥ) which (yaḥ) takes place (bhavet) in the absorption into this Khecaramudrā (etad-khecaramudrā-āveśe), during the drinking, enjoying, playing, laughing, etc. (pāna-upabhoga-līlā-hāsa-ādiṣu) of the Possessor of Śakti and His Śakti -i.e. of Śiva and Śakti- (sva-śakti-śaktimatoḥ) reciprocally (anyonyam), (is) therefore (tad) the power of the mantra (mantra-vīryam) endowed with (these) realities: Unmanifest sound, roaring, bursting, heard sound, sound, end of the sound and uninterrupted unstruck sound (avyakta-dhvani-rāva-sphoṭa-śruti-nāda-nāda-antaiḥ avyucchinna-anāhata-paramārthaiḥ)"||
"The two pairs (yāmale) (or) two circles (cakre) (are as follows:) In the reposes of prāṇa and apāna -lit. going and coming- (gamana-āgama-viśrāntiṣu), the two ears (karṇe), the two eyes (nayane), the two contacts between the two liṅga-s (dvi-liṅga-samparke), the union and cessation of those (two liṅga-s) (tad-sammīlana-yoge) and (ca) the two whose name is ‘dehānta’ or the end of the body (deha-anta-ākhye)"||
"The unmanifest (sound) (avyaktam) which (yad) (comes) from the region of the heart in the middle of female breasts (kuca-madhya-hṛdaya-deśāt) (and) ends in the lips (oṣṭha-antam) resides in the throat (kaṇṭha-gam). Having heard (ākarṇya) that (unmanifest sound) (tad) which (yad) dwells in the middle of the two circles -i.e. in the throat- (cakra-dvaya-madhya-gam), at the moment of the cessation of agitation (kṣobha-vigama-samaye), (all sounds just) disappear (nirvānti). And (ca) there -in the state of extinction of all the sounds- (tatra), the Supreme (paramaḥ) Bhairava as sound (nāda-bhairavaḥ) who (yaḥ) is eightfold (aṣṭavidhaḥ) (appears) in this way -i.e. in the form of unmanifest sound, etc.- (evam)"||
"On which account (yasmāt), He -i.e. this eightfold Bhairava- who is made out of light and sound (jyotis-dhvaniḥ ca) is said to be (ucyate) the supreme (sā... paramā) penetration (vyāptiḥ) of the mantra (māntrī). The wise one (viduṣaḥ) (remembers) in this way (evam) in every action (karmaṇi karmaṇi). (This) is (syāt) Liberation (muktiḥ) of the one who is (still) alive (jīvataḥ). He who knows That (tad-jñaḥ) (is) liberated (muktaḥ) according to the scripture(s) (śāstre), (and is) an embryo (garbhaḥ) , i.e. a receptacle for the Consciousness/Special Knowledge of the Highest Kula (para-kula-vijñāna-bhājanam)"||
"He should consider (kuryāt) that the abode of void and non-void (śūnya-aśūnya-ālayam) (is) in one shaft (eka-daṇḍe) —in fire and air (anala-anilau)—. (Then,) having made the trident of one taste --having created uniformity in the trident of Powers-- (śūlam samarasīkṛtya), (this trident) remains (sthitam) like (iva) sap (rasam) in sap (rase)"||
"He surely succeeds (sihyati dhruvam) by means of Khecarī (khecaryā) who has abandoned the doubts (tyakta-āśaṅkaḥ) (and) is free from fixed rules of conduct in life (nis-ācāraḥ), thinking (bhāvayan) 'I (aham) am (asmi) not (na... iti)', seeing (paśyan) the bodily (deha-sthāḥ) deities (devatāḥ), delight, regret, etc. (hlāda-udvega-ādi) in the compact mass of Consciousness (cid-ghane), (and) always (sadā) seeing (paśyan) that the group of deities (devatā-gaṇam) who dwell in cakra-s such as ears, eyes, mouth, nose, etc. (karṇa-akṣi-mukha-nāsā-ādi-cakra-stham) is the perceiver (grahītāram)"||
"Or (vā) causing his own body to fall (sva-deham sampātayan) into a distant hole --or "hell"-- (śvabhre sudūre) at once (jhaṭiti) with unparalleled boldness (asamasāhasena), after contracting (ākuñcya) (his) two hands (hasta-dvitayam), he looks --i.e. he sees-- (prapaśyan). He should practice (bhajeta) this mudrā (mudrām imām) (called) Vyomacarī (vyomacarīm)"||
Here ends (iti) this (eṣaḥ) sacrifice (in honor) of the pair (yāmala-yāgaḥ)|
When the immanent vital energy has penetrated as has been mentioned (ukta-vyāptike prāṇe viśva-maye), the yāga or sacrifice of the vital energy (prāṇa-yāgaḥ) (is) a confirmation or ratification (upodbalanam) (carried out) by means of an entrance into the aforesaid Consciousness (prokta-saṁvid-vyāptyā) through the act of throwing fuel (for the sacred fire), food, perfumes, incense, etc. (tarpaṇa-anna-gandha-dhūpa-ādi-samarpaṇena)|
However (tu), the yāga or sacrifice of Consciousness (saṁvid-yāgaḥ) as an establishing in a repose (viśrānti-rūḍhiḥ) has been described (nirūpitaḥ) previously (prāk eva)|
Thus (evam), having performed (kṛtvā) any (anyatamam) of these yāga-s or sacrifices (etebhyaḥ yāgebhyaḥ), if (yadi) the disciple (śiṣyaḥ) is (bhavati) one whose heart has been purified by such a state devoid of doubts (tathāvidha-nirvicikitsatā-pavitrita-hṛdayaḥ), then (tadā) (his Guru,) firstly showing that yāga (tad-yāga-darśana-pūrvakam) regardless of the previous oblations of sesame and clarified butter (into the fire) (tila-ājya-āhuti-pūrvaka-nirapekṣam eva), should initiate (him) (dīkṣām kuryāt) by glance --i.e. with the eyes-- (avalokanayā) by the method of anusandhāna --repetitive intense awareness-- (anusandhāna-krameṇa) through the aforesaid penetration (pūrvokta-vyāptyā). But (tu) the rule (vidhiḥ) in the previous (pūrve eva) (rites) starting with the mysterious initiation --or initiation of the absent one because the disciple is already dead-- (parokṣa-dīkṣā-ādike) (and) ending in the occasional (ones) (naimittika-ānte) (is the following: Such rites should be performed) only (kevalam) with this yāga as being the main part (tad-yāga-pradhānatayā iti)|
The seventh (saptamaḥ) Kulayāga (kula-yāgaḥ) is the best of all (sarva-uttamaḥ) (and it should be performed) in the body of the Guru (guru-śarīre). It --the seventh Kulayāga-- (sa) also (api) fills up (pūrayati) everything (sarvam) when performed (kṛtaḥ) at once (sakṛt eva) along with the previous yāga or sacrifices (prāk-yāga-sāhityena). Let there be welfare (for all) (iti śivam)||
(This is) the work (kṛtiḥ) of His Holiness, the venerable great devotee of the Great Lord and the best of the Guru-s, glorious Abhinavagupta (tatrabhavat-śrīmat-mahā-māheśvara-ācārya-varya-śrīmat-abhinavagupta-pādānām)||
TRANSLATION "IS COMPLETELY FINISHED" BUT WITHOUT ANY POLISHING YET
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