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Tantrasāra (Tantrasara): Chapter 8
Tattvasvarūpaprakāśanam - Explaining the essential nature of the categories
Introduction
This is the eighth chapter (called Tattvasvarūpaprakāśanam).
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 8
तन्त्रसारः
अष्टममाह्निकम्
अथ तत्त्वाध्वा निरूप्यते।
यदिदं विभवात्मकं भुवनजातमुक्तं गर्भीकृतानन्तविचित्रभोक्तृभोग्यं तत्र यद् अनुगतं - महाप्रकाशरूपं तन् महासामान्यकल्पं परमशिवरूपम्। यत्तु कतिपयकतिपयभेदानुगतं रूपं तत्तत्त्वं यथा पृथिवी नाम धृतिकाठिन्यस्थौल्यादिरूपा कालाग्निप्रभृतिवीरभद्रान्तभुवनेशाधिष्ठितसमस्तब्रह्माण्डानुगता। तत्रैषां तत्त्वानां कार्यकारणभावो दर्श्यते स च द्विविधः - पारमार्थिकः सृष्टश्च। तत्र पारमार्थिक एतावान् कार्यकारणभावः - यदुत कर्तृस्वभावस्य स्वतन्त्रस्य भगवत एवंविधेन शिवादिधरान्तेन वपुषा स्वरूपभिन्नेन स्वरूपविश्रान्तेन च प्रथनम्। कल्पितस्तु कार्यकारणभावः परमेशेच्छया नियतिप्राणया निर्मितः स च यावति यदा नियतपौर्वापर्यावभासनं सत्यप्यधिके स्वरूपानुगतमेतावत्येव तेन योगीच्छातोऽपि अङ्कुरो बीजादपि स्वप्नादौ घटादेरपीति। तत्रापि च परमेश्वरस्य कर्तृत्वानपाय इत्यकल्पितोऽप्यसौ पारमार्थिकः स्थित एव। पारमार्थिके हि भित्तिस्थानीये स्थिते रूपे सर्वमिदमुल्लिख्यमानं घटते नान्यथात एव सामग्र्यैव कारुणत्वं युक्तम्। सा हि समस्तभावसन्दर्भमयी स्वतन्त्रसंवेदनमहिम्ना तथा नियतनिजनिजदेशकालभावराशिस्वभावा प्रत्येकं वस्तुस्वरूपनिष्पत्तिसमये तथाभूता तथाभूताया ह्यन्यथाभावो यथा यथाधिकीभवति तथा तथा कार्यस्यापि विजातीयत्वं तारतम्येन पुष्यति - इत्येवं संवेदनस्वातन्त्र्यस्वभावः परमेश्वर एव विश्वभावशरीरो घटादेर्निर्माता - कुम्भकारसंविदस्ततोऽनधिकत्वात्कुम्भकारशरीरस्य च भावराशिमध्ये निक्षेपात्कथं कुम्भकारशरीरस्य कर्तृत्वाभिमानः - इति चेत्परमेश्वरकृत एवासौ घटादिवद्भविष्यति। तस्मात्सामग्रीवादोऽपि विश्वशरीरस्य संवेदनस्यैव कर्तृतायामुपोद्बलकः। मेरौ हि तत्रस्थे न भवेत्तथाविधो घटः। एवं कल्पितेऽस्मिन्कार्यत्वे शास्त्रेषु तत्त्वानां कार्यकारणभावं प्रति यत् बहुप्रकारत्वं तदपि सङ्गतं गोमयात्कीटाद्योगीच्छातो मन्त्रादौषधाद्वृश्चिकोदयवत्। तत्र निजतन्त्रदृशा तं कल्पितं दर्शयामः। तत्र परमेश्वरः पञ्चभिः शक्तिभिर्निर्भर इत्युक्तं स स्वातन्त्र्याच्छक्तिं तां तां मुख्यतया प्रकटयन्पञ्चधा तिष्ठति। चित्प्राधान्ये शिवतत्त्वमानन्दप्राधान्ये शक्तितत्त्वमिच्छाप्राधान्ये सदाशिवतत्त्वम् - इच्छाया हि ज्ञानक्रिययोः साम्यरूपाभ्युपगमात्मकत्वाज्ज्ञानशक्तिप्राधान्य ईश्वरतत्त्वं क्रियाशक्तिप्राधान्ये विद्यातत्त्वमिति। अत्र च तत्त्वेश्वराः शिवशक्तिसदाशिवेश्वरानन्ताः - ब्रह्मेव निवृत्तावेषां सामान्यरूपाणां विशेषा अनुगतिविषयाः पञ्च तद्यथा - शाम्भवाः शाक्ता मन्त्रमहेश्वरा मन्त्रेश्वरा मन्त्राः - इति शुद्धाध्वा। इयति साक्षाच्छिवः कर्ताशुद्धं पुनरध्वानमनन्तापरनामाघोरेशः सृजतीश्वरेच्छावशेन प्रक्षुब्धभोगलोलिकानामणूनां भोगसिद्ध्यर्थम्। तत्र लोलिकोऽपूर्णम्मन्यतारूपः परिस्पन्दोऽकर्मकमभिलाषमात्रमेव भविष्यदवच्छेदयोग्यतेति न मलः पुंसस्तत्त्वान्तरम्। रागतत्त्वं तु कर्मावच्छिन्नोऽभिलाषः। कर्म तु तत्र कर्ममात्रं बुद्धिधर्मस्तु रागः कर्मभेदचित्र इति विभागो वक्ष्यते। सोऽयं मलः परमेश्वरस्य स्वात्मप्रच्छादनेच्छातो नान्यत्किञ्चिद्वस्त्वपि च तत् - परमेश्वरेच्छात्मनैव धरादेरपि वस्तुत्वात्। स च मलो विज्ञानकेवले विद्यमानो ध्वंसोन्मुख इति न स्वकार्यं कर्माप्यायति। प्रलयकेवलस्य तु जृम्भमाण एवास्त इति मलोपोद्बलितं कर्म संसारवैचित्र्यभोगे निमित्तम् - इति तद्भोगवासनानुविद्धानामणूनां भोगसिद्धये श्रीमानघोरेशः सृजतीति युक्तमुक्तं मलस्य च प्रक्षोभ ईश्वरेच्छाबलादेव जडस्य स्वतः कुत्रचिदप्यसामर्थ्यात्। अणुर्नाम किल चिदचिद्रूपावभास एव तस्य चिद्रूपमैश्वर्यमेवाचिद्रूपतैव मलस्तस्य च सृजतः परमेश्वरेच्छामयं तत एव च नित्यं स्रक्ष्यमाणवस्तुगतस्य रूपस्य जडतयाभासयिष्यमाणत्वाज्जडं सकलकार्यव्यापनादिरूपत्वाच्च व्यापकं मायाख्यं तत्त्वमुपादानकारणं तदवभासकारिणी च परमेश्वरस्य माया नाम शक्तिस्ततोऽन्यैव। एवं कलादितत्त्वानां धरान्तानामपि द्वैरूप्यं निरूप्यम्। अत्र च द्वैरूप्ये प्रमाणमप्याहुरभिनवगुप्तगुरवः। यत्सङ्कल्पे भाति तत् पृथग्भूतं बहिरप्यस्ति स्फुटेन वपुषा घट इव। तथा च मायाकलादिखपुष्पादेरप्येषैव वर्तनीति केवलान्वयी हेतुः। अनेन च मायाकलाप्रकृतिबुद्ध्यादिविषयं साक्षात्काररूपं ज्ञानं ये भजन्ते तेऽपि सिद्धाः सिद्धा एव। एवं स्थिते मायातत्त्वाद्विश्वप्रसवः। स च यद्यप्यक्रममेव तथाप्युक्तदृशा क्रमोऽवभासत इति। सोऽप्युच्यते तत्र प्रत्यात्म कलादिवर्गो भिन्नः - तत्कार्यस्य कर्तृत्वोपोद्बलनादेः प्रत्यात्मभेदेनोपलम्भात्स तु वर्गः कदाचिदेकीभवेदपीश्वरेच्छया सामाजिकात्मनामिव तत्र सर्वोऽयं कलादिवर्गः शुद्धो यः परमेश्वरविषयतया तत्स्वरूपलाभानुगुणनिजकार्यकारी - संसारप्रतिद्वन्द्वित्वात्। स च परमेश्वरशक्तिपातवशात्तथा भवतीति वक्ष्यामस्तत्प्रकाशने। अशुद्धस्तु तद्विपरीतः। तत्र मायातः कला जाता या सुप्तस्थानीयमणुं किञ्चित्कर्तृत्वेन युनक्ति सा चोच्छूनतेव संसारबीजस्य मायाण्वोरुभयोः संयोगादुत्पन्नापि मायां विकरोति नाविकार्यमणुम् - इति मायाकार्यत्वमस्याः। एवमन्योन्यश्लेषादलक्षणीयान्तरत्वं पुंस्कलयोः। मायागर्भाधिकारिणस्तु कस्यचिदीश्वरस्य प्रसादात्सर्वकर्मक्षये मायापुरुषविवेको भवति येन मायोर्ध्वे विज्ञानाकल आस्ते न जातुचिन्मायाधः कलापुंविवेको वा येन कलोर्ध्वे तिष्ठति। प्रकृतिपुरुषविवेको वा येन प्रधानाधो न संसरेत्। मलपुरुषविवेके तु शिवसमानत्वम्। पुरुषपूर्णतादृष्टौ तु शिवत्वमेवेति। एवं कलातत्त्वमेव किञ्चित्कर्तृत्वदायि न च कर्तृत्वमज्ञस्येति। किञ्चिज्ज्ञत्वदायिन्यशुद्धविद्या कलातो जाता सा च विद्या बुद्धिं पश्यति तद्गतांश्च सुखादीन्विवेकेन गृह्णाति। बुद्धेर्गुणसङ्कीर्णाकाराया विवेकेन ग्रहीतुमसामर्थ्यात्। तस्माद्बुद्धिप्रतिबिम्बितो भावो विद्यया विविच्यते। किञ्चित्कर्तृत्वं किञ्चिद्भागसिद्धये क्वचिदेव कर्तृत्वमित्यत्रार्थे पर्यवस्यति क्वचिदेव चेत्यत्र भागे रागतत्त्वस्य व्यापारः। न चावैराग्यकृतं तत् - अवैराग्यस्याप्यरक्तिदर्शनात्। वैराग्ये धर्मादावपि रक्तिर्दृश्यते। तृप्तस्य चान्नादौ - अवैराग्याभावेऽप्यन्तःस्थरागानपायात्। तेन विना पुनरवैराग्यानुत्पत्तिप्रसङ्गात्। कालश्च कार्यं कलयंस्तदवच्छिन्नं कर्तृत्वमपि कलयति तुल्ये क्वचित्त्वेऽस्मिन्नेव कर्तृत्वमित्यत्रार्थे नियतेर्व्यापारः। कार्यकारणभावेऽप्यस्या एव व्यापारस्तेन कलात एवैतच्चतुष्कं जातमिदमेव किञ्चिदधुना जाननभिष्वक्तः करोमीत्येवंरूपा संविद् देहपुर्यष्टकादिगता पशुरित्युच्यते। तदिदं मायादिषट्कं कञ्चुकषट्कमुच्यते। संविदो माययापहस्तितत्वेन कलादीनामुपरिपातिनां कञ्चुकवदवस्थानात्। एवं किञ्चित्कर्तृत्वं यन् मायाकार्यं तत्र किञ्चित्त्वविशिष्टं यत् कर्तृत्वं विशेष्यं तत्र व्याप्रियमाणा कला विद्यादिप्रसवहेतुरिति निरूपितम्। इदानीं विशेषणभागो यः किञ्चिदित्युक्तो ज्ञेयः कार्यश्च तं यावत्सा कला स्वात्मनः पृथक्कुरुते तावदेष एव सुखदुःखमोहात्मकभोग्यविशेषानुस्यूतस्य सामान्यमात्रस्य तद्गुणसाम्यापरनाम्नः प्रकृतितत्त्वस्य सर्ग इति भोक्तृभोग्ययुगलस्य सममेव कलातत्त्वायत्ता सृष्टिः। अत्र चैषां वास्तवेन पथा क्रमवन्ध्यैव सृष्टिरित्युक्तं क्रमावभासोऽपि चास्तीत्यप्युक्तमेव। क्रमश्च विद्यारागादीनां विचित्रोऽपि दृष्टः कश्चिद्रज्यन्वेत्ति कोऽपि विदन्रज्यत इत्यादि। तेन भिन्नक्रमनिरूपणमपि रौरवादिषु शास्त्रेष्वविरुद्धं मन्तव्यं तदेव तु भोग्यसामान्यं प्रक्षोभगतं गुणतत्त्वम्। यत्र सुखं भोग्यरूपप्रकाशः सत्त्वं दुःखं प्रकाशाप्रकाशान्दोलनात्मकमत एव क्रियारूपं रजो मोहः प्रकाशाभावरूपस्तमः। त्रितयमप्येतद् भोग्यरूपम्। एवं क्षुब्धात्प्रधानात्कर्तव्यान्तरोदयो नाक्षुब्धादिति। क्षोभोऽवश्यमेवान्तरालेऽभ्युपगन्तव्य इति सिद्धं साङ्ख्यापरिदृष्टं पृथग्भूतं गुणतत्त्वम्। स च क्षोभः प्रकृतेस्तत्त्वेशाधिष्ठानादेवान्यथा नियतं पुरुषं प्रतीति न सिध्येत्। ततो गुणतत्त्वाद्बुद्धितत्त्वं यत्र पुम्प्रकाशो विषयश्च प्रतिबिम्बमर्पयतः। बुद्धितत्त्वादहङ्कारो येन बुद्धिप्रतिबिम्बिते वेद्यसम्पर्के कलुषे पुम्प्रकाशेऽनात्मन्यात्माभिमानः शुक्तौ रजताभिमानवत्। अत एव कार इत्यनेन कृतकत्वमस्योक्तं साङ्ख्यस्य तु तन्न युज्यते स हि नात्मनोऽहंविमर्शमयतामिच्छति वयं तु कर्तृत्वमपि तस्येच्छामः। तच्च शुद्धं विमर्श एवाप्रतियोगि स्वात्मचमत्काररूपोऽहमिति। एषोऽस्याहङ्कारस्य करणस्कन्धः। प्रकृतिस्कन्धस्तु तस्यैव त्रिविधः सत्त्वादिभेदात्। तत्र सात्त्विको यस्मान्मनश्च बुद्धीन्द्रियपञ्चकं च तत्र मनसि जन्ये सर्वतन्मात्रजननसामर्थ्ययुक्तः स जनकः। श्रोत्रे तु शब्दजननसामर्थ्यविशिष्ट इति यावद्घ्राणे गन्धजननयोग्यतायुक्त इति भौतिकमपि न युक्तमहं शृणोमीत्याद्यनुगमाच्च स्फुटमाहङ्कारिकत्वं करणत्वेन चावश्यं कर्त्रंशस्पर्शित्वमन्यथा करणान्तरयोजनायामनवस्थाद्यापातात्। कर्त्रंशश्चाहङ्कार एव तेन मुख्ये करणे द्वे पुंसो ज्ञाने विद्या क्रियायां कला अन्धस्य पङ्गोश्चाहन्तारूपज्ञानक्रियानपगमादुद्रिक्ततन्मात्रभागविशिष्टात्तु सात्त्विकादेवाहङ्कारात्कर्मेन्द्रियपञ्चकमहं गच्छामीत्यहङ्कारविशिष्टः कार्यकरणक्षमः पादेन्द्रियं तस्य मुख्याधिष्ठानं बाह्यमन्यत्रापि तदस्त्येवेति रुग्णस्यापि न गतिविच्छेदः। न च कर्तव्यसाङ्कर्यमुक्तादेव हेतोः क्रिया करणकार्या मुख्यं च गमनादीनां क्रियात्वं न रूपाद्युपलम्भस्य तस्य काणादतन्त्रे गुणत्वात्तस्मादवश्याभ्युपेयः कर्मेन्द्रियवर्गः। स च पञ्चकोऽनुसन्धेस्तावत्त्वात्। तथा हि बहिस्तावत्त्यागाय वानुसन्धिरादानाय वा द्वयाय वोभयरहितत्वेन स्वरूपविश्रान्तये वा तत्र क्रमेण पायुः पाणिः पाद उपस्थ इति। अन्तः प्राणाश्रयकर्मानुसन्धेस्तु वागिन्द्रियं तेनेन्द्रियाधिष्ठाने हस्ते यद् गमनं तदपि पादेन्द्रियस्यैव कर्मेति मन्तव्यं तेन कर्मानन्त्यमपि नेन्द्रियानन्त्यमावहेदियति राजसस्योपश्लेषकत्वमित्याहुः। अन्ये तु राजसान्मन इत्याहुः। अन्ये तु सात्त्विकान्मनो राजसाच्चेन्द्रियाणीति। भोक्त्रंशाच्छादकात्तु तमःप्रधानाहङ्कारात्तन्मात्राणि वेद्यैकरूपाणि पञ्च। शब्दविशेषाणां हि क्षोभात्मनां यदेकमक्षोभात्मकं प्राग्भावि सामान्यमविशेषात्मकं तच् छब्दतन्मात्रम्। एवं गन्धान्तेऽपि वाच्यम्। तत्र शब्दतन्मात्रात्क्षुभितादवकाशदानव्यापारं नभः - शब्दस्य वाच्याध्यासावकाशसहत्वात्। स्पर्शतन्मात्रं क्षुभितं वायुः शब्दस्त्वस्य नभसा विरहाभावात्। रूपं क्षुभितं तेजः पूर्वगुणौ तु पूर्ववत्। रसः क्षुभित आपः पूर्वे त्रयः पूर्ववत्। गन्धः क्षुभितो धरा पूर्वे चत्वारः पूर्ववत्। अन्ये शब्दस्पर्शाभ्यां वायुरित्यादिक्रमेण पञ्चभ्यो धरणीति मन्यन्ते। गुणसमुदायमात्रं च पृथिवी नान्यो गुणी कश्चित्। अस्मिंश्च तत्त्वकलाप ऊर्ध्वोर्ध्वगुणं व्यापकं निकृष्टगुणं तु व्याप्यम्। स एव गुणस्योत्कर्षः - यत्तेन विना गुणान्तरं नोपपद्यते तेन पृथिवीतत्त्वं शिवतत्त्वात्प्रभृति जलतत्त्वेन व्याप्तमेवं जलं तेजसेत्यादि यावच्छक्तितत्त्वम्॥
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Aṣṭamamāhnikam
Atha tattvādhvā nirūpyate|
Yadidaṁ vibhavātmakaṁ bhuvanajātamuktaṁ garbhīkṛtānantavicitrabhoktṛbhogyaṁ tatra yad anugataṁ - Mahāprakāśarūpaṁ tan mahāsāmānyakalpaṁ paramaśivarūpam| Yattu katipayakatipayabhedānugataṁ rūpaṁ tattattvaṁ yathā pṛthivī nāma dhṛtikāṭhinyasthaulyādirūpā kālāgniprabhṛtivīrabhadrāntabhuvaneśādhiṣṭhitasamastabrahmāṇḍānugatā| Tatraiṣāṁ tattvānāṁ kāryakāraṇabhāvo darśyate sa ca dvividhaḥ - Pāramārthikaḥ sṛṣṭaśca| Tatra pāramārthika etāvān kāryakāraṇabhāvaḥ - Yaduta kartṛsvabhāvasya svatantrasya bhagavata evaṁvidhena śivādidharāntena vapuṣā svarūpabhinnena svarūpaviśrāntena ca prathanam| Kalpitastu kāryakāraṇabhāvaḥ parameśecchayā niyatiprāṇayā nirmitaḥ sa ca yāvati yadā niyatapaurvāparyāvabhāsanaṁ satyapyadhike svarūpānugatametāvatyeva tena yogīcchāto'pi aṅkuro bījādapi svapnādau ghaṭāderapīti| Tatrāpi ca parameśvarasya kartṛtvānapāya ityakalpito'pyasau pāramārthikaḥ sthita eva| Pāramārthike hi bhittisthānīye sthite rūpe sarvamidamullikhyamānaṁ ghaṭate nānyathāta eva sāmagryaiva kāruṇatvaṁ yuktam| Sā hi samastabhāvasandarbhamayī svatantrasaṁvedanamahimnā tathā niyatanijanijadeśakālabhāvarāśisvabhāvā pratyekaṁ vastusvarūpaniṣpattisamaye tathābhūtā tathābhūtāyā hyanyathābhāvo yathā yathādhikībhavati tathā tathā kāryasyāpi vijātīyatvaṁ tāratamyena puṣyati - Ityevaṁ saṁvedanasvātantryasvabhāvaḥ parameśvara eva viśvabhāvaśarīro ghaṭādernirmātā - Kumbhakārasaṁvidastato'nadhikatvātkumbhakāraśarīrasya ca bhāvarāśimadhye nikṣepātkathaṁ kumbhakāraśarīrasya kartṛtvābhimānaḥ - Iti cetparameśvarakṛta evāsau ghaṭādivadbhaviṣyati| Tasmātsāmagrīvādo'pi viśvaśarīrasya saṁvedanasyaiva kartṛtāyāmupodbalakaḥ| Merau hi tatrasthe na bhavettathāvidho ghaṭaḥ| Evaṁ kalpite'sminkāryatve śāstreṣu tattvānāṁ kāryakāraṇabhāvaṁ prati yat bahuprakāratvaṁ tadapi saṅgataṁ gomayātkīṭādyogīcchāto mantrādauṣadhādvṛścikodayavat| Tatra nijatantradṛśā taṁ kalpitaṁ darśayāmaḥ| Tatra parameśvaraḥ pañcabhiḥ śaktibhirnirbhara ityuktaṁ sa svātantryācchaktiṁ tāṁ tāṁ mukhyatayā prakaṭayanpañcadhā tiṣṭhati| Citprādhānye śivatattvamānandaprādhānye śaktitattvamicchāprādhānye sadāśivatattvam - Icchāyā hi jñānakriyayoḥ sāmyarūpābhyupagamātmakatvājjñānaśaktiprādhānya īśvaratattvaṁ kriyāśaktiprādhānye vidyātattvamiti| Atra ca tattveśvarāḥ śivaśaktisadāśiveśvarānantāḥ - Brahmeva nivṛttāveṣāṁ sāmānyarūpāṇāṁ viśeṣā anugativiṣayāḥ pañca tadyathā - Śāmbhavāḥ śāktā mantramaheśvarā mantreśvarā mantrāḥ - Iti śuddhādhvā| Iyati sākṣācchivaḥ kartāśuddhaṁ punaradhvānamanantāparanāmāghoreśaḥ sṛjatīśvarecchāvaśena prakṣubdhabhogalolikānāmaṇūnāṁ bhogasiddhyartham| Tatra loliko'pūrṇammanyatārūpaḥ parispando'karmakamabhilāṣamātrameva bhaviṣyadavacchedayogyateti na malaḥ puṁsastattvāntaram| Rāgatattvaṁ tu karmāvacchinno'bhilāṣaḥ| Karma tu tatra karmamātraṁ buddhidharmastu rāgaḥ karmabhedacitra iti vibhāgo vakṣyate| So'yaṁ malaḥ parameśvarasya svātmapracchādanecchāto nānyatkiñcidvastvapi ca tat - Parameśvarecchātmanaiva dharāderapi vastutvāt| Sa ca malo vijñānakevale vidyamāno dhvaṁsonmukha iti na svakāryaṁ karmāpyāyati| Pralayakevalasya tu jṛmbhamāṇa evāsta iti malopodbalitaṁ karma saṁsāravaicitryabhoge nimittam - Iti tadbhogavāsanānuviddhānāmaṇūnāṁ bhogasiddhaye śrīmānaghoreśaḥ sṛjatīti yuktamuktaṁ malasya ca prakṣobha īśvarecchābalādeva jaḍasya svataḥ kutracidapyasāmarthyāt| Aṇurnāma kila cidacidrūpāvabhāsa eva tasya cidrūpamaiśvaryamevācidrūpataiva malastasya ca sṛjataḥ parameśvarecchāmayaṁ tata eva ca nityaṁ srakṣyamāṇavastugatasya rūpasya jaḍatayābhāsayiṣyamāṇatvājjaḍaṁ sakalakāryavyāpanādirūpatvācca vyāpakaṁ māyākhyaṁ tattvamupādānakāraṇaṁ tadavabhāsakāriṇī ca parameśvarasya māyā nāma śaktistato'nyaiva| Evaṁ kalāditattvānāṁ dharāntānāmapi dvairūpyaṁ nirūpyam| Atra ca dvairūpye pramāṇamapyāhurabhinavaguptaguravaḥ| Yatsaṅkalpe bhāti tat pṛthagbhūtaṁ bahirapyasti sphuṭena vapuṣā ghaṭa iva| Tathā ca māyākalādikhapuṣpāderapyeṣaiva vartanīti kevalānvayī hetuḥ| Anena ca māyākalāprakṛtibuddhyādiviṣayaṁ sākṣātkārarūpaṁ jñānaṁ ye bhajante te'pi siddhāḥ siddhā eva| Evaṁ sthite māyātattvādviśvaprasavaḥ| Sa ca yadyapyakramameva tathāpyuktadṛśā kramo'vabhāsata iti| So'pyucyate tatra pratyātma kalādivargo bhinnaḥ - Tatkāryasya kartṛtvopodbalanādeḥ pratyātmabhedenopalambhātsa tu vargaḥ kadācidekībhavedapīśvarecchayā sāmājikātmanāmiva tatra sarvo'yaṁ kalādivargaḥ śuddho yaḥ parameśvaraviṣayatayā tatsvarūpalābhānuguṇanijakāryakārī - Saṁsārapratidvandvitvāt| Sa ca parameśvaraśaktipātavaśāttathā bhavatīti vakṣyāmastatprakāśane| Aśuddhastu tadviparītaḥ| Tatra māyātaḥ kalā jātā yā suptasthānīyamaṇuṁ kiñcitkartṛtvena yunakti sā cocchūnateva saṁsārabījasya māyāṇvorubhayoḥ saṁyogādutpannāpi māyāṁ vikaroti nāvikāryamaṇum - Iti māyākāryatvamasyāḥ| Evamanyonyaśleṣādalakṣaṇīyāntaratvaṁ puṁskalayoḥ| Māyāgarbhādhikāriṇastu kasyacidīśvarasya prasādātsarvakarmakṣaye māyāpuruṣaviveko bhavati yena māyordhve vijñānākala āste na jātucinmāyādhaḥ kalāpuṁviveko vā yena kalordhve tiṣṭhati| Prakṛtipuruṣaviveko vā yena pradhānādho na saṁsaret| Malapuruṣaviveke tu śivasamānatvam| Puruṣapūrṇatādṛṣṭau tu śivatvameveti| Evaṁ kalātattvameva kiñcitkartṛtvadāyi na ca kartṛtvamajñasyeti| Kiñcijjñatvadāyinyaśuddhavidyā kalāto jātā sā ca vidyā buddhiṁ paśyati tadgatāṁśca sukhādīnvivekena gṛhṇāti| Buddherguṇasaṅkīrṇākārāyā vivekena grahītumasāmarthyāt| Tasmādbuddhipratibimbito bhāvo vidyayā vivicyate| Kiñcitkartṛtvaṁ kiñcidbhāgasiddhaye kvacideva kartṛtvamityatrārthe paryavasyati kvacideva cetyatra bhāge rāgatattvasya vyāpāraḥ| Na cāvairāgyakṛtaṁ tat - Avairāgyasyāpyaraktidarśanāt| Vairāgye dharmādāvapi raktirdṛśyate| Tṛptasya cānnādau - Avairāgyābhāve'pyantaḥstharāgānapāyāt| Tena vinā punaravairāgyānutpattiprasaṅgāt| Kālaśca kāryaṁ kalayaṁstadavacchinnaṁ kartṛtvamapi kalayati tulye kvacittve'sminneva kartṛtvamityatrārthe niyatervyāpāraḥ| Kāryakāraṇabhāve'pyasyā eva vyāpārastena kalāta evaitaccatuṣkaṁ jātamidameva kiñcidadhunā jānanabhiṣvaktaḥ karomītyevaṁrūpā saṁvid dehapuryaṣṭakādigatā paśurityucyate| Tadidaṁ māyādiṣaṭkaṁ kañcukaṣaṭkamucyate| Saṁvido māyayāpahastitatvena kalādīnāmuparipātināṁ kañcukavadavasthānāt| Evaṁ kiñcitkartṛtvaṁ yan māyākāryaṁ tatra kiñcittvaviśiṣṭaṁ yat kartṛtvaṁ viśeṣyaṁ tatra vyāpriyamāṇā kalā vidyādiprasavaheturiti nirūpitam| Idānīṁ viśeṣaṇabhāgo yaḥ kiñcidityukto jñeyaḥ kāryaśca taṁ yāvatsā kalā svātmanaḥ pṛthakkurute tāvadeṣa eva sukhaduḥkhamohātmakabhogyaviśeṣānusyūtasya sāmānyamātrasya tadguṇasāmyāparanāmnaḥ prakṛtitattvasya sarga iti bhoktṛbhogyayugalasya samameva kalātattvāyattā sṛṣṭiḥ| Atra caiṣāṁ vāstavena pathā kramavandhyaiva sṛṣṭirityuktaṁ kramāvabhāso'pi cāstītyapyuktameva| Kramaśca vidyārāgādīnāṁ vicitro'pi dṛṣṭaḥ kaścidrajyanvetti ko'pi vidanrajyata ityādi| Tena bhinnakramanirūpaṇamapi rauravādiṣu śāstreṣvaviruddhaṁ mantavyaṁ tadeva tu bhogyasāmānyaṁ prakṣobhagataṁ guṇatattvam| Yatra sukhaṁ bhogyarūpaprakāśaḥ sattvaṁ duḥkhaṁ prakāśāprakāśāndolanātmakamata eva kriyārūpaṁ rajo mohaḥ prakāśābhāvarūpastamaḥ| Tritayamapyetad bhogyarūpam| Evaṁ kṣubdhātpradhānātkartavyāntarodayo nākṣubdhāditi| Kṣobho'vaśyamevāntarāle'bhyupagantavya iti siddhaṁ sāṅkhyāparidṛṣṭaṁ pṛthagbhūtaṁ guṇatattvam| Sa ca kṣobhaḥ prakṛtestattveśādhiṣṭhānādevānyathā niyataṁ puruṣaṁ pratīti na sidhyet| Tato guṇatattvādbuddhitattvaṁ yatra pumprakāśo viṣayaśca pratibimbamarpayataḥ| Buddhitattvādahaṅkāro yena buddhipratibimbite vedyasamparke kaluṣe pumprakāśe'nātmanyātmābhimānaḥ śuktau rajatābhimānavat| Ata eva kāra ityanena kṛtakatvamasyoktaṁ sāṅkhyasya tu tanna yujyate sa hi nātmano'haṁvimarśamayatāmicchati vayaṁ tu kartṛtvamapi tasyecchāmaḥ| Tacca śuddhaṁ vimarśa evāpratiyogi svātmacamatkārarūpo'hamiti| Eṣo'syāhaṅkārasya karaṇaskandhaḥ| Prakṛtiskandhastu tasyaiva trividhaḥ sattvādibhedāt| Tatra sāttviko yasmānmanaśca buddhīndriyapañcakaṁ ca tatra manasi janye sarvatanmātrajananasāmarthyayuktaḥ sa janakaḥ| Śrotre tu śabdajananasāmarthyaviśiṣṭa iti yāvadghrāṇe gandhajananayogyatāyukta iti bhautikamapi na yuktamahaṁ śṛṇomītyādyanugamācca sphuṭamāhaṅkārikatvaṁ karaṇatvena cāvaśyaṁ kartraṁśasparśitvamanyathā karaṇāntarayojanāyāmanavasthādyāpātāt| Kartraṁśaścāhaṅkāra eva tena mukhye karaṇe dve puṁso jñāne vidyā kriyāyāṁ kalā andhasya paṅgoścāhantārūpajñānakriyānapagamādudriktatanmātrabhāgaviśiṣṭāttu sāttvikādevāhaṅkārātkarmendriyapañcakamahaṁ gacchāmītyahaṅkāraviśiṣṭaḥ kāryakaraṇakṣamaḥ pādendriyaṁ tasya mukhyādhiṣṭhānaṁ bāhyamanyatrāpi tadastyeveti rugṇasyāpi na gativicchedaḥ| Na ca kartavyasāṅkaryamuktādeva hetoḥ kriyā karaṇakāryā mukhyaṁ ca gamanādīnāṁ kriyātvaṁ na rūpādyupalambhasya tasya kāṇādatantre guṇatvāttasmādavaśyābhyupeyaḥ karmendriyavargaḥ| Sa ca pañcako'nusandhestāvattvāt| Tathā hi bahistāvattyāgāya vānusandhirādānāya vā dvayāya vobhayarahitatvena svarūpaviśrāntaye vā tatra krameṇa pāyuḥ pāṇiḥ pāda upastha iti| Antaḥ prāṇāśrayakarmānusandhestu vāgindriyaṁ tenendriyādhiṣṭhāne haste yad gamanaṁ tadapi pādendriyasyaiva karmeti mantavyaṁ tena karmānantyamapi nendriyānantyamāvahediyati rājasasyopaśleṣakatvamityāhuḥ| Anye tu rājasānmana ityāhuḥ| Anye tu sāttvikānmano rājasāccendriyāṇīti| Bhoktraṁśācchādakāttu tamaḥpradhānāhaṅkārāttanmātrāṇi vedyaikarūpāṇi pañca| Śabdaviśeṣāṇāṁ hi kṣobhātmanāṁ yadekamakṣobhātmakaṁ prāgbhāvi sāmānyamaviśeṣātmakaṁ tac chabdatanmātram| Evaṁ gandhānte'pi vācyam| Tatra śabdatanmātrātkṣubhitādavakāśadānavyāpāraṁ nabhaḥ - Śabdasya vācyādhyāsāvakāśasahatvāt| Sparśatanmātraṁ kṣubhitaṁ vāyuḥ śabdastvasya nabhasā virahābhāvāt| Rūpaṁ kṣubhitaṁ tejaḥ pūrvaguṇau tu pūrvavat| Rasaḥ kṣubhita āpaḥ pūrve trayaḥ pūrvavat| Gandhaḥ kṣubhito dharā pūrve catvāraḥ pūrvavat| Anye śabdasparśābhyāṁ vāyurityādikrameṇa pañcabhyo dharaṇīti manyante| Guṇasamudāyamātraṁ ca pṛthivī nānyo guṇī kaścit| Asmiṁśca tattvakalāpa ūrdhvordhvaguṇaṁ vyāpakaṁ nikṛṣṭaguṇaṁ tu vyāpyam| Sa eva guṇasyotkarṣaḥ - Yattena vinā guṇāntaraṁ nopapadyate tena pṛthivītattvaṁ śivatattvātprabhṛti jalatattvena vyāptamevaṁ jalaṁ tejasetyādi yāvacchaktitattvam||
Bhūtāni tanmātragaṇendriyāṇi mūlaṁ pumānkañcukayuksuśuddham|
Vidyādiśaktyantamiyānsvasaṁvitsindhostaraṅgaprasaraprakāraḥ||
Essence of Tantra (tantra-sāraḥ)
Eighth (aṣṭamam) chapter (āhnikam)
Now (atha) the path of the categories (tattva-adhvā) is described (nirūpyate)|
This (idam) multitude of worlds (bhuvana-jātam) —that contains endless manifold subjects and objects (garbhī-kṛta-ananta-vicitra-bhoktṛ-bhogyam)— which (yad) has been mentioned (in the previous chapter) (uktam) is the Vibhava (of the Great Lord) --i.e. the Expansion of His Absolute Freedom-- (vibhava-ātmakam). In that case (tatra), this is what follows (yad anugatam): The Supreme Lord (parama-śiva-rūpam), similar to a Great Universal (mahā-sāmānya-kalpam), (is) the Great Light (mahā-prakāśa-rūpam tad)|
However (tu), whatever (yad) form (rūpam) which is fit for just very few divisions (katipaya-katipaya-bheda-anugatam) (is) a tattva or category (tad tattvam). For instance (yathā), (the category 36) called (nāma) Pṛthivī --earth element-- (pṛthivī) having a nature (characterized by) hardness, heaviness, grossness, etc. (dhṛti-kāṭhinya-sthaulya-ādi-rūpā) (and) consisting of the whole Brahmā's egg presided by the lords of the worlds from Kālagni up to Vīrabhadra (kālāgni-prabhṛti-vīrabhadra-anta-bhuvana-īśa-adhiṣṭhita-samasta-brahma-aṇḍa-anugatā)|
Then (tatra), the relation of cause and effect (kārya-kāraṇa-bhāvaḥ) between these categories (eṣām tattvānām), (which has been created by the Will of Śiva,) is shown (darśyate). It --viz. the relation of cause and effect-- (saḥ ca) is double (dvividhaḥ): Real (pāramārthikaḥ) and (ca) manifested (sṛṣṭaḥ)|
There (tatra), the real (pāramārthikaḥ) relation of cause and effect (kārya-kāraṇa-bhāvaḥ) is of such quality (etāvān) that (yad uta) the expansion (prathanam) of the Free Lord whose nature is being a Doer (kartṛ-svabhāvasya svatantrasya bhagavataḥ) (appears) as such a form (evaṁvidhena... vapuṣā), starting in Śiva and ending in the earth element (śiva-ādi-dharā-antena), which --i.e. that form-- is different from (His) own Self (sva-rūpa-bhinnena) but (ca) which, (at the same time,) rests in (His) own Self (sva-rūpa-viśrāntena)|
But (tu) the invented (kalpitaḥ) relation of cause and effect (kārya-kāraṇa-bhāvaḥ) is created (nirmitaḥ) by the Will of the Supreme Lord (parama-īśa-icchayā) which --i.e. that Will-- is the life of Niyati (niyati-prāṇayā). And (ca) it --i.e. the invented relation of cause and effect-- (saḥ) (is) such that even when there is (yāvati yadā... sati api) restrained manifestation of priority and posteriority (niyata-paurvāparya-avabhāsanam) —and also of additional (things) (adhike)—, such (a manifestation) is made up of (His) own essential nature (sva-rūpa-anugatam etāvati eva). Therefore (tena), (there is) an sprout (aṅkuraḥ) from the will of a yogī (yoga-icchātas api) and also (api) from a seed (bījāt). In dreaming, etc. (svapna-ādau) (there can) even (be a sprout) from a pot, etc. (ghaṭa-ādeḥ api iti)|
Even (api ca) in that case (tatra), (since) "there is no disappearance of the Supreme Lord's doership (parama-īśvarasya kartṛtva-anapāyaḥ iti)", the unimagined and real (relation of cause and effect) (akalpitaḥ api asau pāramārthikaḥ) remains (sthitaḥ eva)|
When the real (relation of cause and effect) —representing a screen --lit. wall--— remains (pāramārthike hi bhitti-sthānīye sthite rūpe), all (sarvam) this (idam) which is being delineated (ullikhyamānam) becomes possible (ghaṭate), (and) not (na) otherwise (anyathā). On this account (atas eva), causality (kāruṇatvam) is furnished with (yuktam) Totality --viz. with one nature that is really a repose of everything in one Knower-- (sāmagryā eva)|
It --Totality-- (sā hi) is the collection of all the positive entities --i.e. all the entities that exist-- (samasta-bhāva-sandarbha-mayī) due to the Greatness of Free Consciousness (svatantra-saṁvedana-mahimnā). So (tathā), such (a Totality) (tathābhūtā), at the time of the production of the nature of the things (vastu-sva-rūpa-niṣpatti-samaye), one by one (pratyekam), is the essential nature of the multitude of positive entities restrained by their respective space and time (niyata-nija-nija-deśa-kāla-bhāva-rāśi-svabhāvā). The more (yathā yathā) the alteration/difference (anyathābhāvaḥ) of such (a Totality) (tathābhūtāyā hi) becomes something additional (adhikībhavati), the more (tathā tathā) the dissimilarity (vijātīyatvam) of the effect (kāryasya api), in different degrees (tāratamyena), increases (puṣyati). In this way (iti evam), the Supreme Lord Himself (parama-īśvaraḥ eva), whose nature is the Absolute Freedom of Consciousness (saṁvedana-svātantrya-svabhāvaḥ) (and) whose body is all the positive entities (viśva-bhāva-śarīraḥ), (is) the Creator (nirmātā) of the pot, etc. (ghaṭa-ādeḥ). Therefore (tatas), since the consciousness of the potter is not something additional --i.e. it is one with the Consciousness of the Lord-- (kumbhakāra-saṁvidaḥ... anadhikatvāt), and (ca) since the body of the potter has been cast (kumbhakāra-śarīrasya... nikṣepāt) in the middle of the multitude of positive entities (bhāva-rāśi-madhye), how (katham) (can) the erroneous notion that the body of the potter is the doer (exist) (kumbhakāra-śarīrasya kartṛtva-abhimānaḥ)? If this is the question (iti ced), (the answer is as follows:) This --viz. the erroneous notion that the body of the potter is the doer-- (asau) as well as the pot, etc. (ghaṭa-ādi-vat) will be (bhaviṣyati) made by the Supreme Lord (parama-īśvara-kṛtaḥ eva)|
On that account (tasmāt), the doctrine of the Totality (sāmagrī-vādaḥ api) (is) supporting or confirming (upodbalakaḥ) doership (kartṛtāyām) of Consciousness (saṁvedanasya eva) whose body is the universe (viśva-śarīrasya)|
Such (tathāvidhaḥ) a pot (ghaṭaḥ) is not (na bhavet) in (mount) Meru (merau hi) that is there (tatrasthe)|
Thus (evam), regarding this invented effectness (kalpite asmin kāryatve) with reference to (prati) the relation of cause and effect (kārya-kāraṇa-bhāvam) of the tattva-s or categories (tattvānām), in the scriptures (śāstreṣu) (there are) many kinds (of viewpoints) (bahu-prakāratvam tad api) that (yad) are suitable (saṅgatam). (For example,) as the emergence of a scorpion (vṛścika-udaya-vat) (may come) from cow-dung (gomayāt), from a worm (kīṭāt), from the will of a yogī (yogi-cchātas), from a mantra (mantrāt) (and) from a medicinal herb (auṣadhāt)|
Regarding it --i.e. regarding the many kinds of viewpoints-- (tatra), I am showing (darśayāmaḥ) that invented (effectness) (tam kalpitam) from the standpoint of our own Tantra-s (nija-tantra-dṛśā)|
There --in our Tantra-s-- (tatra), it is said that (iti uktam) the Supreme Lord (parama-īśvaraḥ) is full of (nirbharaḥ) five śakti-s or powers --Cicchakti, Ānandaśakti, Icchāśakti, Jñānaśakti and Kriyāśakti, i.e. Powers of Consciousness, Bliss, Will, Knowledge and Action, respectively-- (pañcabhiḥ śaktibhiḥ). He (saḥ), while manifesting (prakaṭayan) each of the śakti-s or powers (śaktim tām tām) as the main one --viz. each of these five powers predominates accross the tattva-s or categories-- (mukhyatayā), remains (tiṣṭhati) fivefold (pañcadhā)|
When Cit --Consciousness-- predominates (cit-prādhānye), (it is) the Śiva category --category 1-- (śiva-tattvam). When Ānanda --Bliss-- predominates (ānanda-prādhānye), (it is) the Śakti category --category 2-- (śakti-tattvam). When Icchā --Will-- predominates (icchā-prādhānye), (it is) the Sadāśiva category --category 3-- (sadāśiva-tattvam) —because Icchā or Will admits a balance or equilibrium (icchāyāḥ hi... sāmya-rūpa-abhyupagama-ātmakatvāt) between Jñāna and Kriyā --i.e. between Knowledge and Action-- (jñāna-kriyayoḥ)—. When Jñānaśakti --Power of Knowledge-- predominates (jñāna-śakti-prādhānye), (it is) the Īśvara category --category 4-- (īśvara-tattvam). When Kriyāśakti --Power of Action-- predominates (kriyā-śakti-prādhānye), (it is) the Sadvidyā category --category 5-- (vidyā-tattvam iti)|
And (ca) here --in these first five categories-- (atra), the lords of the (such) categories (tattva-īśvarāḥ) (are) Śiva, Śakti, Sadāśiva, Īśvara and Ananta, (respectively) (śiva-śakti-sadāśiva-īśvara-anantāḥ) —like (iva) Brahmā (brahmā) in the Nivṛttikalā (nivṛttau)—. (There are) five (pañca) particulars (viśeṣāḥ) of these universals (eṣām sāmānya-rūpāṇām), which they --i.e. the particulars-- follow (closely) (anugati-viṣayāḥ). Namely (tad yathā): Śāmbhava-s --of Śambhu or Śiva-- (śāmbhavāḥ), Śākta-s --of Śakti-- (śāktāḥ), Mantramaheśvara-s --Great lords of the Mantra-- (mantra-mahā-īśvarāḥ), Mantreśvara-s --Lords of the Mantra-- (mantra-īśvarāḥ) (and) Mantra-s (mantrāḥ) —This is the pure path (iti śuddha-adhvā)|
In this extent (of five tattva-s or categories) (iyati), Śiva (śivaḥ) in person (sākṣāt) (is) the Doer (kartā). However (punar), Aghoreśa, whose other name is Ananta (ananta-apara-nāma-aghoreśaḥ), manifests (sṛjati) the impure (aśuddham) path (adhvānam) --categories 6 to 36--. (What did Aghoreśa do that for?) For the enjoyment (bhoga-siddhi-artham) of the atoms --i.e. the individuals-- (aṇūnām) who have the urge of relishing agitated --i.e. activated-- (prakṣubdha-bhoga-lolikānām) by means of the Will of the Lord (īśvara-icchā-vaśena)|
There (tatra), the urge (lolikaḥ) (is) a vibration (parispandaḥ) whose form is the notion of non-Fullness (apūrṇam-manyatā-rūpaḥ); (it is) merely an objectless desire --this is because there is no activity yet-- (akarmakam abhilāṣa-mātram eva), i.e. (it is) fitness/suitableness for being limited in the future (bhaviṣyat-avaccheda-yogyatā iti); mala or impurity (malaḥ) is not (na) another tattva or category (tattva-antaram) of Puruṣa (puṁsaḥ)|
Nonetheless (tu), the Rāga category --category 9-- (rāga-tattvam) (is) a desire (abhilāṣaḥ) limited by karma --viz. by Kārmamala-- (karma-avacchinnaḥ)|
But (tu) there (tatra) karma (karma) (is) merely karma (karma-mātram). However (tu), Rāga --i.e. "attachment" here, not the category 9-- (rāgaḥ), like a quality of the intellect --category 14-- (buddhi-dharmaḥ), has manifold divisions of karma (karma-bheda-citraḥ). The difference (between both) (iti vibhāgaḥ) will be spoken about later (vakṣyate)|
This very (saḥ ayam) mala or impurity --i.e. Āṇavamala-- (malaḥ) is nothing but (na anyat kiñcid) the Will or Desire to hide the Supreme Lord's essential Self (parama-īśvarasya sva-ātma-pracchādana-icchātaḥ). And (ca) that --the hiding of the Supreme Lord's essential Self-- (tad) (is) also (api) a reality (vastu). (Why?) Because even the earth element --category 36--, etc. are real (dharā-ādeḥ api vastutvāt) due to the Will of the Supreme Lord (parama-īśvara-icchā-ātmanā eva)|
And (ca) the impurity (saḥ... malaḥ) existing (vidyamānaḥ) in a Vijñānakevala or Vijñānākala --the knower stationed in Aparāmahāmāyā, above the Māyā category-- (vijñāna-kevale) "is about to be destroyed (dhvaṁsa-unmukhaḥ iti)", (and consequently) does not (na) increases (āpyāyati) karma --i.e. Kārmamala-- (karma) (and) its effect (sva-kāryam)|
But (tu) in the case of a Pralayakevala or Pralayākala (pralaya-kevalasya), (mala or impurity --a.k.a. Āṇavamala--) "continues (āste) to unfold (jṛmbhamāṇaḥ eva... iti)", (while) karma --viz. Kārmamala-- (karma), confirmed/helped/strengthened by Āṇavamala (mala-upodbalitam), (is) the efficient cause (nimittam) with reference to the enjoyment of the variety of Saṁsāra (saṁsāra-vaicitrya-bhoge). Thus (iti), it was rightly mentioned that (iti yuktam uktam) venerable Aghoreśa (śrīmān aghoreśaḥ) manifests (the impure path) (sṛjati) for the enjoyment (bhoga-siddhaye) of the atoms --the individuals-- (aṇūnām) who are full of vāsanā-s or tendencies for that enjoyment (tad-bhoga-vāsanā-anuviddhānām). And (ca) the agitation (prakṣobhaḥ) of mala --i.e. Āṇavamala-- (malasya) (occurs) through the force of the Lord's Will only (īśvara-icchā-balāt eva) as an inert being is by his very nature incapacitated (jaḍasya svatas... asāmarthyāt) everywhere (kutracid api)|
The so-called atom --the individual-- (aṇuḥ nāma) certainly (kila) exhibits manifestation of both consciousness and unconsciousness (cit-acit-rūpa-avabhāsaḥ eva). His (tasya) consciousness (cit-rūpam) (is) indeed (eva) lordship (aiśvaryam). (While his) unconsciousness (acit-rūpatā eva) (is) mala or impurity (malaḥ). And (ca) the category (tattvam) called Māyā (māyā-ākhyam) —which is the material cause (upādāna-kāraṇam)— is full of the Will of the Supreme Lord (parama-īśvara-icchā-mayam) (since it) belongs to Him, to the One who manifests (tasya ca sṛjataḥ). And (ca) for that very reason (tatas eva), (she --Māyā, the category 6-- is) eternal (nityam). (Moreover, she is) inert --i.e. unconscious-- (jaḍam) because the form or nature residing in the realities to be emitted will be manifested to be inert --viz. unconscious-- (srakṣyamāṇa-vastu-gatasya rūpasya jaḍatayā ābhāsayiṣyamāṇatvāt). (Finally, she is all-)pervading (vyāpakam) because of (her) pervading, etc. all the effects --i.e. all the things which have been manifested-- (sakala-kārya-vyāpana-ādi-rūpatvāt ca). And (ca) the one producing her manifestation --viz. the manifestation of the Māyā category-- (tad-avabhāsa-kāriṇī) (is) the Supreme Lord's (parama-īśvarasya) śakti or power (śaktiḥ) called (nāma) Māyā --all in all, this is "Māyāśakti"-- (māyā), which is other (anyā eva) than that --than the Māyā category-- (tatas) --i.e. Māyāśakti is the Absolute Freedom of the Supreme Lord and NOT the Māyā category, viz. the tattva 6--|
Thus (evam), the double nature (dvairūpyam) of the categories starting with Kalā --category 7-- (kalā-ādi-tattvānām) and ending in Dharā --category 36-- (dharā-antānām api) is to be investigated (nirūpyam)|
The Abhinavagupta's Guru-s (ca... abhinavagupta-guravaḥ) expressed (āhuḥ) even (api) the proof (pramāṇam) with regard to this double nature (atra... dvairūpye)|
(This proof is as follows:) That (tad) which (yad) shines (bhāti) in a thought (saṅkalpe) (as one with such a thought), is (asti) also (api) outside (bahis) separately (pṛthak-bhūtam) in an evident way (sphuṭena) (and) with a form (vapuṣā), (for example,) like (iva) a pot (ghaṭaḥ)|
This (ca... eṣā eva) way or path (vartanī) (is) like this (tathā) in the case of Māyā, Kalā, etc. as well as a flower in the sky, etc. (māyā-kalā-ādi-kha-puṣpa-ādeḥ api). This logical argument (iti... hetuḥ) (is known as) "kevalānvayī" --lit. "pertaining only to connection"; also called "only copresence", e.g. "whatever can be known can be named"-- (kevala-anvayī)|
And (ca) because of this (anena), even (api) those (te) Siddha-s (siddhāḥ) who (ye) have (bhajante) knowledge (jñānam) in the form of a realization (sākṣātkāra-rūpam) whose sphere of action is Māyā, Kalā, Prakṛti, intellect, etc. (māyā-kalā-prakṛti-buddhi-ādi-viṣayam) (are) indeed (eva) Siddha-s --i.e. perfected beings-- (siddhāḥ)|
Having been established (sthite) in that way (evam), the generation of the universe (viśva-prasavaḥ) (occurs) from the Māyā category (māyā-tattvāt)|
And (ca) although (yadi api) it --viz. the generation of the universe-- (saḥ) (is) without succession --according to the real relation of cause and effect-- (akramam eva), even so (tathā api), according to the viewpoint which has been mentioned (before) --i.e. according to the invented relation of cause and effect-- (uktadṛśā), the succession (kramaḥ) becomes manifest (avabhāsate iti)|
(Now,) it --i.e. the generation of the universe-- (saḥ api) is being described (ucyate): There (tatra), the group of Kalā --category 7--, etc. (kalā-ādi-vargaḥ) is different (bhinnaḥ) for every self --i.e. for every individual-- (prati-ātma). (Why?) Because their effect --viz. the effect of Kalā, etc.-- —as a promotion of doership, etc.— is perceived (tad-kāryasya kartṛtva-upodbalana-ādeḥ... upalambhāt) as being different for every self --for every individual-- (prati-ātma-bhedena). But (tu) sometimes (kadācid) the group (of Kalā, etc.) (saḥ... vargaḥ) becomes even unified (ekībhavet api) by the Will of the Lord (īśvara-icchayā) like (iva) (a group) of spectators (at an assembly or meeting) (sāmājika-ātmanām). There (tatra), all (sarvaḥ) this (ayam) group of Kalā, etc. (kalā-ādi-vargaḥ) is pure (śuddhaḥ) when --lit. which-- (yaḥ), while moves in the sphere of the Supreme Lord (parama-īśvara-viṣayatayā), produces its own effects which are suitable to the attainment of His own essential nature --i.e. the essential nature of the Supreme Lord-- (tad-sva-rūpa-lābha-anuguṇa-nija-kārya-kārī). (It does so) because it opposes to Saṁsāra (saṁsāra-pratidvandvitvāt)|
It --viz. the group of Kalā, etc., i.e. all the Kañcuka-s-- (saḥ ca) becomes (bhavati) so (tathā) by force of the descent of Power of the Supreme Lord --viz. by force of His Grace-- (parama-īśvara-śakti-pāta-vaśāt). I will speak (about it) (iti vakṣyāmaḥ) in its explanation --i.e. in the explanation of descent of Power, in chapter 11-- (tad-prakāśane)|
But (tu) the impure (group of Kalā, etc.) (aśuddhaḥ) (is) the opposite of that --i.e. of the aforesaid pure group-- (tad-viparītaḥ)|
There (tatra), Kalā --category 7-- (kalā) is born (jātā) from Māyā (māyātaḥ). (Kalā is this) which (yā) joins (yunakti) the atom --the individual-- (aṇum) —who is in deep sleep (supta-sthānīyam)— onto limited doership (kiñcid-kartṛtvena). She --viz. Kalā-- (sā ca) (is) like (iva) the swollen state (ucchūnatā) of the seed of Saṁsāra (saṁsāra-bījasya). Though (api) (Kalā) arises (utpannā) from the union (saṁyogāt) of both (ubhayoḥ) —of Māyā and atom --individual-- (māyā-aṇvoḥ)—, (she --Kalā--) changes (vikaroti) Māyā (māyām) (but) not (na) the atom (aṇum), which is unchangeable (avikāryam). Thus (iti), the state of being an effect of Māyā (māyā-kāryatvam) is hers --of Kalā-- (asyāḥ) --in other words, Kalā is an effect of Māyā--|
In this way (evam), the indistinguishable difference (alakṣaṇīya-antaratvam) between Puruṣa --i.e. the atom or category 12-- and Kalā --category 7-- (puṁs-kalayoḥ) (is not noticed) due to their mutual connection (anyonya-śleṣāt)|
But (tu) through the favor (prasādāt) of some lord who is presiding the Māyā's embryo --viz. the Māyā's egg; the lord being alluded is Aghoreśa-- (māyā-garbha-adhikāriṇaḥ... kasyacid īśvarasya), the discernment between Māyā and Puruṣa (māyā-puruṣa-vivekaḥ) happens (bhavati) as all karma-s are destroyed --i.e. as all the latent impressions are annihilated-- (sarva-karma-kṣaye) --Māyā is insentient while Puruṣa, being one with Consciousness, is totally sentient--. On which account (yena), a Vijñānākala (vijñāna-akala) remains (āste) above Māyā (māyā-ūrdhve) (and) never (na jātucid) below Māyā (māyā-adhas). Or (vā), on which account (yena), one who attains the discernment between Kalā and Puruṣa (kalā-puṁ-vivekaḥ) remains (tiṣṭhati) above Kalā (kalā-ūrdhve)|
Or (vā), on which account (yena), one who attains discernment between Prakṛti and Puruṣa (prakṛti-puruṣa-vivekaḥ) does not (na) transmigrate (saṁsaret) below Pradhāna --i.e. Prakṛti, category 13-- (pradhāna-adhas)|
But (tu), when there is discernment between mala --Āṇavamala-- and Puruṣa (mala-puruṣa-viveke), (that is) equality with Śiva --i.e. one is Śiva-- (śiva-samānatvam)|
Nevertheless (tu), when there is perception of the fullness of Puruṣa (puruṣa-pūrṇatā-dṛṣṭau) (that is) indeed (eva) Śivahood (śivatvam... iti)|
Thus (evam), the Kalā category (kalā-tattvam eva) (is) the giver of limited doership (kiñcid-kartṛtva-dāyi), but (ca) there is no (na) doership (kartṛtvam) "in the case of someone who is devoid of knowledge" (ajñasya iti)|
The impure Vidyā --i.e. the category 8 which is called "Vidyā" plainly-- (aśuddha-vidyā) —that is the giver of limited knowledge (kiñcid-jñatva-dāyinī)— is born (jātā) from Kalā --category 7-- (kalātas). Vidyā (sā ca vidyā) perceives --lit. sees-- (paśyati) the intellect --Buddhi, category 14-- (buddhim). And (ca) through discernment (vivekena) it --viz. Vidyā-- perceives (gṛhṇāti) pleasure, etc. (sukha-ādīn) residing in that (intellect) (tad-gatān)|
(Why?) Because the intellect, whose form is full of guṇa-s --the three qualities of Prakṛti--, cannot (buddheḥ guṇa-saṅkīrṇa-ākārāyāḥ... asāmarthyāt) perceive (grahītum) by means of the discernment (vivekena)|
Therefore (tasmāt), the positive entity --i.e. the object-- (bhāvaḥ) reflected in the intellect (buddhi-pratibimbitaḥ) is discerned (vivicyate) by Vidyā (vidyayā)|
Limited doership (kiñcid-kartṛtvam) ends in (paryavasyate) the object here (atra arthe). (All in all, it is) "doership" (kartṛtvam iti) somewhere (kvacid eva) for the 'kiñcid' portion --lit. 'something', but in 'kiñcitkartṛtva' it is interpreted to be 'limited'-- (kiñcid-bhāga-siddhaye) --i.e. it is something limited happening somewhere and not everywhere--. And (ca) "somewhere" (kvacid eva... iti), the operation --viz. the activity-- (vyāpāraḥ) of the Rāga category (rāga-tattvasya) (is) regarding this portion (atra bhāge)|
And (ca) it --i.e. the Rāga category, number 9; the word "Rāga" literally means "attachment"-- (tad) is not (na) produced by lack of detachment (a-vairāgya-kṛtam). (Why?) Because absence of attachment can (sometimes) be perceived even in someone devoid of detachment (a-vairāgyasya api a-rakti-darśanāt)|
(And vice versa,) attachment (raktiḥ) is seen (dṛśyate) even in (the middle of) detachment (vairāgye... api), e.g. in (the observance of) dharma, etc. (dharma-ādau)|
Even (api) in the absence of lack of detachment --viz. when there is no attachment-- (a-vairāgya-abhāve) —e.g. when someone is satisfied due to his eating (appropriate) food, etc. (tṛptasya ca anna-ādau)—, (there is also the Rāga category) because (that person) is not free from internal Rāga --Rāga existing inside-- (antaḥstha-rāga-anapāyāt)|
Without (vinā) that (tena) --i.e. without internal Rāga--, there is the contigency that there would not be production of detachment (a-vairāgya-anutpatti-prasaṅgāt) again (punar)|
And (ca) Kāla --category 10-- (kālaḥ) limiting --lit. "counting"-- (kalayan) the effect (kāryam) --i.e. it makes the effect "countable" or "measurable"-- incites (kalayati) a particularized --lit. separated from That, from the Highest Reality-- (tad-avacchinnam) doership (kartṛtvam) too (api).
Though this "somewhereness" is the same thing (everywhere) --viz. there is no difference between "somewhere here or there"-- (tulye kvacittve asmin eva), the operation (vyāpāraḥ) of Niyati --category 11, the last Kañcuka-- (niyateḥ) (is) "doership" (kartṛtvam iti) regarding the object here (atra arthe)|
Her --i.e. of Niyati-- (asyāḥ eva) operation (vyāpāraḥ) (is) also (api) in the relation of cause and effect (kārya-kāraṇa-bhāve). On that account (tena), this (etad) group of four (Kañcuka-s) --i.e. Vidyā, Rāga, Kāla and Niyati, categories 8, 9, 10 and 11, respectively-- (catuṣkam) is born (jātam) from Kalā (kalātaḥ) indeed (eva). "Only this --this is Māyā-- (idam eva), limited (doership) --this is Kalā-- (kiñcid), now --this is Kāla-- (adhunā), knowing --this is Vidyā-- (jānan), being attached --this is Rāga-- (abhiṣvaktaḥ), I do --this is Niyati-- (karomi iti)", such a (evaṁrūpā) Consciousness (saṁvid) dwelling in (physical) body, subtle body, etc. (deha-puryaṣṭaka-ādi-gatā) is said to be (ucyate) the "paśu" (paśuḥ iti)|
That very (tad idam) group of six that starts with Māyā --category 6-- (māyā-ādi-ṣaṭkam) is said to be (ucyate) the group of six Kañcuka-s or sheaths (kañcuka-ṣaṭkamu)|
(Why? Because,) when Consciousness (saṁvidaḥ) (is) thrown away (apahastitatvena) by Māyā (māyayā), (the five categories) starting with Kalā, falling over It --over Consciousness--, remain as sheaths (kalā-ādīnām uparipātinām kañcuka-vat avasthānāt)|
Thus (evam), limited doership (kiñcid-kartṛtvam) —which (yad) is an effect of Māyā (māyā-kāryam)— (is) then (tatra) the noun (viśeṣyam) "doership" (kartṛtvam) which (yad) is characterized by "limitation" --lit. is characterized by "the state of a little"-- (kiñcittva-viśiṣṭam). Kalā --category 7-- (kalā), being engaged (vyāpriyamāṇā) in that (tatra), is the cause of the generation of Vidyā --category 8--, etc. (vidyā-ādi-prasava-hetuḥ). This has (already) been described/investigated (iti nirūpitam)|
Now (idānīm), the adjectival portion (viśeṣaṇa-bhāgaḥ) that (yaḥ) is expressed as "kiñcid" --i.e. "limited" though it literally means "something"-- (kiñcid-iti uktaḥ) (becomes) the object to be known (jñeyaḥ) and (ca) to be done (kāryaḥ). As long as (yāvat) Kalā (sā kalā) differentiates (pṛthak kurute) that --i.e. "kiñcid" or "something"-- (tam) from herself --viz. from Kalā-- (sva-ātmanaḥ), so long (tāvat) this --viz. "kiñcid" or "something"-- (eṣaḥ eva) (becomes) the emission (sargaḥ) of the Prakṛti category --category 13-- (prakṛti-tattvasya), which is another name for the equilibrium of those guṇa-s or qualities (tad-guṇa-sāmya-apara-nāmnaḥ), which is only a universal (sāmānya-mātrasya) (and) in which the different objects such as pleasure, pain and delusion are strung together --pleasure is sattva, pain is rajas and delusion is tamas-- (sukha-duḥkha-moha-ātmaka-bhogya-viśeṣa-anusyūtasya). Thus (iti), (there is) the manifestation (sṛṣṭiḥ) of the pair of subject and object --lit. enjoyer and enjoyable-- (bhoktṛ-bhogya-yugalasya) in the same manner and at the same time (samam eva), (and this manifestation) rests or depends on the Kalā category (kalā-tattva-āyattā)|
Here (atra ca), as a matter of fact (vāstavena), it is said that (iti uktam) their --i.e. of such categories/principles-- (eṣām) manifestation (sṛṣṭiḥ) is devoid of succession or sequence (krama-vandhyā eva)|
But (api) it is said (uktam eva) the appearance of succession or sequence (krama-avabhāsaḥ) exists (asti) as well (api ca... iti)|
And (ca) the succession or sequence (kramaḥ) of Vidyā, Rāga, etc. (vidyā-rāga-ādīnām) is seen (dṛṣṭaḥ) as manifold (vicitraḥ api). (For example,) "While he is attached to something (kaścid-rajyan), he knows (vetti)", (or) "While he knows (vidan) something (ko'pi), he becomes attached (rajyate)", etc. (iti-ādi)|
On that account (tena), in scriptures (śāstreṣu) like Rauravatantra, etc. (raurava-ādiṣu) the description of the succession or sequence is different (bhinna-krama-nirūpaṇam) too (api), (but) it --i.e. such a description-- must be considered to be (mantavyam) not incompatible or inconsistent (aviruddham) --all in all, such a description must be considered to be compatible and consistent--. However (tu), that very (tad eva) universal of the object (bhogya-sāmānyam) (is) the guṇa principle (guṇa-tattvam) residing in the agitation (prakṣobha-gatam)|
In which --in Prakṛti, category 13-- (yatra) (dwells) sattva (sattvam) (or) pleasure (sukham) which is light revealing the form/nature of the object (bhogya-rūpa-prakāśaḥ). (Here also dwells rajas or) pain (duḥkham) consisting of an oscillation of light and absence of it (prakāśa-aprakāśa-andolana-ātmakam); for this very reason (atas eva), rajas (rajas) is of the nature of kriyā or activity (kriyā-rūpam). (Finally, in Prakṛti also dwells) tamas (tamas) (or) delusion (mohaḥ) whose form is absence of light (prakāśa-abhāva-rūpaḥ)|
This (etad) triad --sattva, rajas and tamas, the three guṇa-s or qualities of Prakṛti-- (tritayam) is also of the nature of the object (to be enjoyed) --i.e. this three guṇa-s are bhogya-s or objects-- (api... bhogya-rūpam)|
In this way (evam), the emergence of another thing --i.e. the emergence of the three guṇa-s-- is to be produced (kartavya-antara-udayaḥ) from an agitated Prakṛti (kṣubdhāt pradhānāt), (and) not (na) from an unagitated one (akṣubdhāt iti)|
It has been proved that (iti siddham) an agitation (kṣobha) is to be certainly admitted (avaśyam eva... abhyupagantavyaḥ) in between (antarāle). (This agitation is) the differentiated guṇa principle (pṛthak-bhūtam guṇa-tattvam) which is unknown to Sāṅkhya --to the philosophical system founded by Kapilamuni-- (sāṅkhya-aparidṛṣṭam)|
And (ca) the agitation (saḥ... kṣobhaḥ) is only due to the regency/sovereignty of the lord of the Prakṛti category --the regent of Prakṛti is Īśvara-- (prakṛteḥ tattva-īśa-adhiṣṭhānāt eva). Otherwise (anyathā), (the relation of Prakṛti) with regard to (prati) a limited Puruṣa (niyatam puruṣam... iti) would not be valid (na sidhyet)|
After that --after Prakṛti, category 13-- (tatas), coming from the guṇa principle (guṇa-tattvāt) (there is) the intellect category --category 14-- (buddhi-tattvam), where (yatra) the light of Puruṣa (pum-prakāśaḥ) and (ca) the object (viṣayaḥ) cast (arpayataḥ) (their) reflection(s) (pratibimbam)|
(Next,) coming from the intellect category (buddhi-tattvāt) (there is) the ego (category) --category 15-- (ahaṅkāraḥ), by which (yena) (does appear) an erroneous notion that the non-Self is the Self (an-ātmani ātma-abhimānaḥ) when the light of Puruṣa (pum-prakāśe) reflected in the intellect (buddhi-pratibimbite) becomes turbid (kaluṣe) because of (its) mixing with the object (vedya-samparke). (It is) like the erroneous notion (created) by mistaking a pearl-oyster for silver (śuktau rajata-abhimāna-vat)|
On this account (atas eva), its --of ego or Ahaṅkāra, category 15-- (asya) artificiality (kṛtakatvam) is expressed (uktam) by this (anena): "kāra" --lit. "doer", suffixed to Aham or "I" in Ahaṅkāra-- (kāraḥ iti). But (tu) according to a follower of Sāṅkhya (sāṅkhyasya), that (tad) is not right (na yujyate). (Why?) Because (hi) he (saḥ) does not (na) accept (icchati) the I-consciousness (aham-vimarśa-mayatām) of the Self (ātmanaḥ). We (vayam), however (tu), accept (icchāmaḥ) His --of the Self-- (tasya) Doership (kartṛtvam api)|
And (ca) that (tad) pure (śuddham) Consciousness --Abhinavagupta is breaking the sintaxis concord here as the gender of "vimarśaḥ" is masculine while the one of "śuddham" is neuter-- (vimarśaḥ eva) has no opposite (apratiyogi); (It is) "I" (aham iti) whose form is the amazing Delight of one's own Self (sva-ātma-camatkāra-rūpaḥ)|
This (eṣaḥ) multitude of karaṇa-s --viz. the 10 Powers of Perception and Action-- (karaṇa-skandhaḥ) belongs to this Ahaṅkāra (asya ahaṅkārasya)|
On the other hand (tu), the multitude of Prakṛti --i.e. the causes-- (prakṛti-skandhaḥ), which is threefold (trividhaḥ) according to the divisions of sattva, etc. (sattva-ādi-bhedāt), belongs to him (too) --viz. to ego-- (tasya eva)|
There (tatra), (he is) sattvic (sāttvikaḥ) (when) the mind --category 16-- (manas) and (ca... ca) the group of five Powers of perception --categories 17 to 21-- (buddhi-ndriya-pañcakam) (emerge) from him --lit. from which-- (yasmāt). There (tatra), when the mind is produced (manasi janye), he --ego-- (saḥ) the generator (janakaḥ) furnished with the capacity to produce all the Tanmātra-s --i.e. the five subtle elements, categories 27 to 31-- (sarva-tanmātra-janana-sāmarthya-yuktaḥ)|
But (tu), in the power of hearing --category 17-- (śrotre) (he --ego--) is characterized by the capacity to generate the Sound-as-such --the first Tanmātra, category 27-- (śabda-janana-sāmarthya-viśiṣṭaḥ iti); while (yāvat) in the power of smelling --category 21-- (ghrāṇe) (he --ego--) is endowed with the capability to generate Odor-as-such --the last Tanmātra, category 31-- (gandha-janana-yogyatā-yuktaḥ iti). It is not right (na yuktam) (to say that the Powers of perception are) material (bhautikam api). (Why? Because) following (anugamāt ca) (expressions such as) "I (aham) hear (śṛṇomi)", etc. (iti-ādi), egoity (āhaṅkārikatvam) (is) evident (sphuṭam). And (ca) (there is) contact of the "doer" portion --i.e. of ego or Ahaṅkāra-- (kartṛ-aṁśa-sparśitvam) with the Powers of perception (karaṇatvena) indeed (avaśyam). Otherwise (anyathā), in the application of other "karaṇa-s" --i.e. if one considers that between ego and the Powers of perception there are other instruments-- (karaṇa-antara-yojanāyām), there would be regressus ad infinitum --viz. an endless series of statements-- and so on (anavasthā-ādi-āpātāt)|
And (ca) the "doer" portion (kartṛ-aṁśaḥ) (is) Ahaṅkāra --ego, category 15-- (ahaṅkāraḥ eva). On that account (tena), (there are) two (dve) main (mukhye) instruments (karaṇe) of Puruṣa (puṁsaḥ): Vidyā --category 8-- (vidyā) regarding knowledge (jñāne) (and) Kalā --category 7-- (kalā) regarding action (kriyāyām). (Why?) Because (—for example—) there is no disappearance of knowledge and action —whose nature is I-ness— (ahantā-rūpa-jñāna-kriyā-anapagamāt) in the case of a blind man (andhasya) and (ca) in the case of a lame man (paṅgoḥ). The group of five Powers of action --categories 22 to 26-- (karma-indriya-pañcakam), on the other hand (tu), (comes) from sattvic ego (sāttvikāt eva ahaṅkārāt) characterized by a prominent Tanmātra portion (udrikta-tanmātra-bhāga-viśiṣṭāt). Power of locomotion --category 24-- (pāda-indriyam) is able to produce its effect --i.e. locomotion-- (kārya-karaṇa-kṣamaḥ) when it is characterized by ego or Ahaṅkāra (ahaṅkāra-viśiṣṭaḥ) (like this:) "I (aham) go (gacchāmi iti)".
(Though) its --of the power of locomotion-- (tasya) main seat (mukhya-adhiṣṭhānam) (is) external --i.e. in the feet-- (bāhyam), "it (tad) (anyway) exists (asti eva iti)" elsewhere (anyatra) as well (api), (as) even in the case of a sick person (rugṇasya api) there is no interruption/cessation of movement (na gati-vicchedaḥ)|
And (ca) there must be no confusion (na... kartavya-sāṅkaryam) because of what was (above) mentioned (uktāt eva hetoḥ), i.e. the activity (kriyā) is carried out by the instruments (of perception and action) (karaṇa-kāryā). Also (ca), the activity (kriyātvam) of moving, etc. (gamana-ādīnām) (is) the main one (mukhyam) (and) not (na) (the activy) of perceiving a form, etc. (rūpa-ādi-upalambhasya). (Why?) Because in the doctrine of Kaṇāda --in the Vaiśeṣika philosophical system founded by Kaṇādarṣi-- it --a form, etc.-- is a quality (tasya kāṇāda-tantre guṇatvāt). Therefore (tasmāt), the group of Powers of action (karma-indriya-vargaḥ) is to be necessarily accepted (avaśya-abhyupeyaḥ)|
And (ca) it (saḥ) (is) a group of five (pañcakaḥ) since the exploration --i.e. the activity performed by the respective organs-- has led to that magnitude (anusandheḥ tāvattvāt)|
For instance (tathā hi): Externally (bahis), the exploration (anusandhiḥ) (is) really (tāvat) either (vā) for leaving --i.e. for abandoning-- (tyāgāya) or (vā) for taking (ādānāya) or (vā) for both (dvayāya). (Or else) it can be devoid of both --viz. devoid of leaving and taking-- (ubhaya-rahitatvena) or (vā) (it might be) for a repose in one's own nature (sva-rūpa-viśrāntaye). There --in that exploration-- (tatra), (these four Powers of action are,) in succession (krameṇa): "Power of excreting --category 25-- (pāyuḥ), power of handling --category 23-- (pāṇiḥ), power of locomotion --category 24-- (pādaḥ) (and) power of sexual activity and restfulness --category 26-- (upasthaḥ iti)"|
But (tu) internally (antar), when the exploration as an activity depends on the vital energy (prāṇa-āśraya-karma-anusandheḥ) (that is) the power of speaking --category 22-- (vāk-indriyam). For that reason (tena), the locomotion (gamanam tad) which (yad) is present in the hand as an indriya --i.e. as a power of action, in this case-- (indriya-adhiṣṭhāne haste) must also be considered to be (api... iti mantavyam) the activity (karma) of the power of locomotion --category 24-- (pāda-indriyasya) indeed (eva). On that account (tena), even (api) an infinite number of activities (karma-anantyam) does not (na) lead toward (āvahet) an infinite number of indriya-s --powers of action, in this context-- (indriya-anantyam). (Some) said that (iti āhuḥ), up to this point (iyati), rajasic (ego) is the one producing the close contact (between the powers and action and the respective organs) (rājasasya upaśleṣakatvam)|
However (tu), others (anye) said that (iti āhuḥ) the mind --category 16-- (manas) (comes) from rajasic (ego) (rājasāt)|
But (tu) others (anye) (said) that (iti) the mind (manas) (comes) from sattvic (ego) (sāttvikāt) while (ca) the Powers (of perception and action) --categories 17 to 26-- (indriyāṇi) (come) from rajasic (ego) (rājasāt)|
Nonetheless (tu), the five Tanmātra-s --Subtle elements, categories 27 to 31--, whose sole form is the objects (tanmātrāṇi vedya-eka-rūpāṇi pañca), (come) from ego with predominance of tamas (tamas-pradhāna-ahaṅkārāt) as (this tamasic ego) conceals the "enjoyer" portion --i.e. as it conceales "the subject"-- (bhoktṛ-aṁśa-ācchādakāt)|
Sound-as-such --category 27-- (śabda-tanmātram) (is) —of the different sounds whose nature is agitation (śabda-viśeṣāṇām hi kṣobha-ātmanām)— that (tad) sole (ekam) prior (prāk-bhāvi) universal (sāmānyam) which (yad) is devoid of agitation and difference (akṣobha-ātmakam... aviśeṣa-ātmakam)|
It can be said (vācyam) in this way (evam) with regard to (all the remaining four Tanmātra-s) which end in Smell-as-such --category 31-- (gandha-ante api)|
There (tatra), from agitated Sound-as-such --i.e. it is ready to generate effects-- (śabda-tanmātrāt kṣubhitāt) (does arise) Space --i.e. category 32, the 3D framework within which the entire physical world exists-- (nabhas), whose function is making room (avakāśa-dāna-vyāpāram). (Why?) Because sound --i.e. Sound-as-such-- is able (to make) room and superimpose the denoted object (in itself) (śabdasya vācya-adhyāsa-avakāśa-sahatvāt) --so, if Sound-as-such can do this, its effect, Nabhas or Space, can do the same for everything--|
(When) Touch-as-such --category 28-- (sparśa-tanmātraṁ) (becomes) agitated (kṣubhitam), Air --category 33-- (vāyuḥ) (emerges), but (tu) Sound(-as-such) (śabdaḥ) (is also present in Air) because it --Air-- is inseparable from Space --category 32-- (asya nabhasā viraha-abhāvāt)|
(When) Color-as-such --category 29-- (rūpam) (becomes) agitated (kṣubhitam), Fire --category 34-- (tejas) (appears), but (tu) the previous two qualities --i.e. Sound-as-such and Touch-as-such-- (pūrva-guṇau) (are also present in Fire,) like before --like in the case of Air; why?, because Fire is inseparable from Space and Air-- (pūrva-vat)|
(When) Flavor-as-such --category 30-- (rasaḥ) (becomes) agitated (kṣubhitaḥ), Water --category 35-- (āpas) (arises, but) the previous three (qualities) --i.e. Sound-as-such, Touch-as-such and Color-as-such-- (pūrve trayas) (are also present in Water,) like before --like in the case of Fire; why?, because Water is inseparable from Space, Air and Fire-- (pūrva-vat)|
(When) Odor-as-such --category 31-- (gandhaḥ) (becomes) agitated (kṣubhitaḥ), Earth --category 36-- (dharā) (emerges, but) the previous four (qualities) --i.e. Sound-as-such, Touch-as-such, Color-as-such and Flavor-as-such-- (pūrve catvāraḥ) (are also present in Earth,) like before --like in the case of Water; why?, because Earth is inseparable from Space, Air, Fire and Water-- (pūrva-vat)|
Others (anye) think that (iti manyante) Air (vāyuḥ) (comes) from Sound-as-such and Touch-as-such (śabda-sparśābhyām), etc., in succession (iti-ādi-krameṇa), (until finally) Earth (dharaṇī) (shines forth) from the five (subtle elements) --i.e. from Sound-as-such, Touch-as-such, Color-as-such, Flavor-as-such and Odor-as-such-- (pañcabhyaḥ)|
And (ca) Earth --the last gross element, category 36-- (pṛthivī) (is) nothing but the totality of the (five aforesaid) qualities (guṇa-samudāya-mātram). Nothing else (na anyaḥ... kaścid) (is) the holder of (those) qualities (guṇī)|
In this collection of categories (asmin ca tattva-kalāpe), (the category) containing higher qualities "penetrates" (ūrdhva-ūrdhva-guṇam vyāpakam), while (the category) containing lower qualities (nikṛṣṭa-guṇam tu) "is penetrated" (vyāpyam)|
That (saḥ eva) (is) the excellence (utkarṣaḥ) of a quality (guṇasya): That (yad) without (vinā) it --a quality-- (tena) another quality (guṇa-antaram) is not produced (upapadyate). On that account (tena), the Earth category (pṛthivī-tattvam) is, starting from the Śiva category, penetrated (śiva-tattvāt prabhṛti... vyāptam) by the Water category (jala-tattvena). Thus (evam), Water (jalam) (is penetrated) by Fire (tejasā), etc. (iti-ādi) up to (yāvat) the Śakti category --category 2-- (śakti-tattvam)||
"The gross elements (bhūtāni), the group of subtle elements and the indriya-s --Powers of perception and action plus intellect, ego and mind-- (tanmātra-gaṇa-indriyāṇi), Prakṛti (mūlam), Puruṣa (pumān), Kañcuka-s --five sheaths plus Māyā-- along with the perfectly pure (categories) (kañcuka-yuk-suśuddham) from Sadvidyā up to Śakti (vidyā-ādi-śakti-antam): Such (iyān) (is) the mode of expansion of the waves (taraṅga-prasara-prakāraḥ) of the Ocean of one's own Consciousness (sva-saṁvid-sindhoḥ) --to be clearer: 'Such is the mode the waves of the Ocean of one's own Consciousness expand'--"||
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