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Tantrāloka (Tantraloka): Chapter 8 - stanzas 162 to 302 - Non-dual Shaivism of Kashmir
Deśādhvā
Introduction
This is the second set of stanzas (from the stanza 162 to the stanza 300) of the eighth chapter (called Deśādhvā).
This work was written by the great Master Abhinavagupta and is a compendium of Tantra in all its facets. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.
This treatise whose name is Tantrāloka is a complete encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.
Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!
Keeping the above in mind, now read Tantrāloka and experience Supreme Delight, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Stanzas 162 to 174
स्थूलैर्विशेषैरारब्धाः सप्त लोकाः परे पुनः।
सूक्ष्मैरिति गुरुश्चैव रुरौ सम्यङ्न्यरूपयत्॥१६२॥
Sthūlairviśeṣairārabdhāḥ sapta lokāḥ pare punaḥ|
Sūkṣmairiti guruścaiva rurau samyaṅnyarūpayat||162||
The Guru (guruḥ ca eva) rightly (samyak) stated (nyarūpayat) in Ruru --i.e. in Rauravatantra-- (rurau) that (iti) the seven (sapta) (initial) worlds (lokāḥ) are produced (ārabdhāḥ) by the gross specific (elements called Mahābhūta-s) (sthūlaiḥ viśeṣaiḥ). However (punar), the other (pare) (worlds are produced) by the subtle (non-specific --i.e. generic-- elements called Tanmātra-s) (sūkṣmaiḥ)||162||
ये ब्रह्मणादिसर्गे स्वशरीरान्निर्मिताः प्रभूताख्याः।
स्थूलाः पञ्च विशेषाः सप्तामी तन्मया लोकाः॥१६३॥
परतो लिङ्गाधारैः सूक्ष्मैस्तन्मात्रजैर्महाभूतैः।
लोकानामावरणैर्विष्टभ्य परस्परेण गन्धाद्यैः॥१६४॥
Ye brahmaṇādisarge svaśarīrānnirmitāḥ prabhūtākhyāḥ|
Sthūlāḥ pañca viśeṣāḥ saptāmī tanmayā lokāḥ||163||
Parato liṅgādhāraiḥ sūkṣmaistanmātrajairmahābhūtaiḥ|
Lokānāmāvaraṇairviṣṭabhya paraspareṇa gandhādyaiḥ||164||
Those (amī) seven (sapta) (first) worlds (lokāḥ) are composed of that (tad-mayāḥ), i.e. (of) the five gross specific (elements) (sthūlāḥ pañca viśeṣāḥ) known as Prabhūta --or Mahābhūta-- (prabhūta-ākhyāḥ), which (ye) were created (nirmitāḥ) by Brahmā (brahmaṇā) from his own body (svaśarīrāt) at the time of the first manifestation (ādi-sarge). The other (worlds) (paratas) (are produced) by the subtle (elements) (sūkṣmaiḥ) which are the support of the subtle body --the subtle body is also known liṅgaśarīra due to the presence of the three liṅga-s in it-- (liṅga-ādhāraiḥ). The gross elements (mahābhūtaiḥ) —born from the Tanmātra-s --the subtle elements-- (tanmātra-jaiḥ) due to the act of veiling the worlds— (lokānām āvaraṇaiḥ) (and the subtle elements) such as odor as such, etc. (gandha-ādyaiḥ) support (viṣṭabhya) each other (paraspareṇa)||163-164||
कालाग्नेर्दण्डपाण्यन्तमष्टानवतिकोटयः।
अत ऊर्ध्वं कटाहोऽण्डे स घनः कोटियोजनम्॥१६५॥
पञ्चाशत्कोटयश्चोर्ध्वं भूपृष्ठादधरं तथा।
एवं कोटिशतं भूः स्यात्सौवर्णस्तण्डुलस्ततः॥१६६॥
शतरुद्रावधिर्हुंफट् भेदयेत्तत्तु दुःशमम्।
प्रतिदिक्कं दश दशेत्येवं रुद्रशतं बहिः॥१६७॥
ब्रह्माण्डाधारकं तच्च स्वप्रभावेण सर्वतः।
अण्डस्वरूपं गुरुभिश्चोक्तं श्रीरौरवादिषु॥१६८॥
व्यक्तेरभिमुखीभूतः प्रच्युतः शक्तिरूपतः।
आवापवाननिर्भक्तो वस्तुपिण्डोऽण्ड उच्यते॥१६९॥
तमोलेशानुविद्धस्य कपालं सत्त्वमुत्तरम्।
रजोऽनुविद्धं निर्मृष्टं सत्त्वमस्याधरं तमः॥१७०॥
वस्तुपिण्ड इति प्रोक्तं शिवशक्तिसमूहभाक्।
अण्डः स्यादिति तद्व्यक्तौ सम्मुखीभाव उच्यते॥१७१॥
तथापि शिवमग्नानां शक्तीनामण्डता भवेत्।
तदर्थं वाक्यमपरं ता हि न च्युतशक्तितः॥१७२॥
तन्वक्षादौ मा प्रसाङ्क्षीदण्डतेति पदान्तरम्।
तन्वक्षादिषु नैवास्ते कस्याप्यावापनं यतः॥१७३॥
तन्वक्षसमुदायत्वे कथमेकत्वमित्यतः।
अनिर्भक्त इति प्रोक्तं साजात्यपरिदर्शकम्॥१७४॥
Kālāgnerdaṇḍapāṇyantamaṣṭānavatikoṭayaḥ|
Ata ūrdhvaṁ kaṭāho'ṇḍe sa ghanaḥ koṭiyojanam||165||
Pañcāśatkoṭayaścordhvaṁ bhūpṛṣṭhādadharaṁ tathā|
Evaṁ koṭiśataṁ bhūḥ syātsauvarṇastaṇḍulastataḥ||166||
Śatarudrāvadhirhuṁphaṭ bhedayettattu duḥśamam|
Pratidikkaṁ daśa daśetyevaṁ rudraśataṁ bahiḥ||167||
Brahmāṇḍādhārakaṁ tacca svaprabhāveṇa sarvataḥ|
Aṇḍasvarūpaṁ gurubhiścoktaṁ śrīrauravādiṣu||168||
Vyakterabhimukhībhūtaḥ pracyutaḥ śaktirūpataḥ|
Āvāpavānanirbhakto vastupiṇḍo'ṇḍa ucyate||169||
Tamoleśānuviddhasya kapālaṁ sattvamuttaram|
Rajo'nuviddhaṁ nirmṛṣṭaṁ sattvamasyādharaṁ tamaḥ||170||
Vastupiṇḍa iti proktaṁ śivaśaktisamūhabhāk|
Aṇḍaḥ syāditi tadvyaktau sammukhībhāva ucyate||171||
Tathāpi śivamagnānāṁ śaktīnāmaṇḍatā bhavet|
Tadarthaṁ vākyamaparaṁ tā hi na cyutaśaktitaḥ||172||
Tanvakṣādau mā prasāṅkṣīdaṇḍateti padāntaram|
Tanvakṣādiṣu naivāste kasyāpyāvāpanaṁ yataḥ||173||
Tanvakṣasamudāyatve kathamekatvamityataḥ|
Anirbhakta iti proktaṁ sājātyaparidarśakam||174||
From Kālāgni (kālāgneḥ) up to Daṇḍapāṇi (daṇḍapāṇi-antam) (there are) 980,000,000 (yojana-s) --98 x 10,000,000-- (aṣṭānavati-koṭayaḥ). Above this (ata ūrdhvam), the compact (saḥ ghanaḥ) shell (kaṭāhaḥ) of the (Brahmā's) egg (aṇḍe) (measures) 10,000,000 yojana-s (koṭi-yojanam). From the surface of the earth (bhū-pṛṣṭhāt) upward --i.e. up to the upper portion of the egg-- (ūrdhvam) (there are) 500,000,000 (yojana-s) --i.e. 50 x 10,000,000-- (pañcāśat-koṭayaḥ ca). The same number (tathā) downward (adharam).
Thus (evam), the earth (bhūḥ) —golden (sauvarṇaḥ) (and) with a round form (taṇḍulaḥ)— therefore (tatas) measures --lit. is-- (syāt) 1,000,000,000 (yojana-s) --10,000,000 x 100 = 980,000,000 + 10,000,000 + 10,000,000-- (koṭi-śatam) (and extends) up to the one hundred Rudra-s (śata-rudra-avadhiḥ). (The mantra) Huṁphaṭ (huṁphaṭ) causes (it) to split (bhedayet), nonetheless (tu) that (tad) is difficult to penetrate (because its essence is harder than the essence of a diamond) (duḥśamam).
The one hundred Rudra-s (rudra-śatam) (are) thus (evam) (arranged) in groups of ten (daśa daśa ti) for each of the directions (prati-dikkam), outside (the Brahmā's egg) (bahis). That (group of one hundred Rudra-s) (tad ca) are the supporters of the Brahmā's egg (brahma-aṇḍa-ādhārakam), on all sides (sarvatas), by means of their own power --i.e. by means of the majesty of their own might-- (sva-prabhāveṇa).
The nature of the egg (aṇḍa-svarūpam) was declared (uktam) by the Guru-s (gurubhiḥ ca) in venerable Raurava, etc. (śrī-raurava-ādiṣu): The egg (aṇḍaḥ) is said to be (ucyate) a mass of realities (vastu-piṇḍaḥ) oriented (abhimukhī-bhūtaḥ) toward manifestation (vyakteḥ), fallen (pracyutaḥ) from the nature of Śakti (śakti-rūpataḥ), sowing seed (āvāpavān) (and) undivided (anirbhaktaḥ).
The upper shell (kapālam... uttaram) of the (egg) slightly pervaded by tamas (tamas-leśa-anuviddhasya) (is) sattva (sattvam), pervaded by rajas (rajas-anuviddham). Its (asya) lower (shell) (adharam), (though) pervaded by rajas (rajas-anuviddham), (is) tamas (tamas), devoid of sattva (nirmṛṣṭam sattvam).
'The mass of realities' (vastu-piṇḍaḥ iti) means --lit. is said to be-- (proktam) that 'the egg (aṇḍaḥ) is made of the aggregate of powers of Śiva' (śiva-śakti-samūha-bhāk... syāditi). (And this aggregate of powers) is said (ucyate) to have an orientation (sammukhībhāvaḥ) toward its manifestation --i.e. toward the manifestation of the egg-- (tad-vyaktau).
Even so (tathā api), the state of egg (aṇḍatā) is --i.e. belongs to-- (bhavet) of the powers immersed in Śiva (śiva-magnānām śaktīnām). With that intention (tad-artham), another (aparam) statement (vākyam) (has been mentioned: Fallen from Śakti). (In this way,) those (powers) (tāḥ hi) are not deprived from Śakti (na cyuta-śaktitaḥ). So that the state of egg is not erroneously assigned (mā prasāṅkṣīt aṇḍatā iti) to body, senses, etc. (tanu-akṣa-ādau), (there is) another statement (pada-antaram): (Sowing the seed). In body, senses, etc. (tanu-akṣa-ādiṣu), there is no sowing seed at all (na eva āste kasyāpi āvāpanam).
(Some might say that,) since (yatas) (this state of egg) is a collection of bodies and senses, (etc.) (tanu-akṣa-samudāyatve), therefore (atas) 'how (katham) (can one speak about) unity (in it)?' (ekatvam iti). (On that account,) it was said (proktam) 'undivided' (anirbhaktaḥ), which shows the homogeneity (in such an egg) (sājātya-paridarśakam)||165-174||
Stanzas 175 to 183
विनापि वस्तुपिण्डाख्यपदेनैकैकशो भवेत्।
तत्त्वेष्वण्डस्वभावत्वं नन्वेवमपि किं न तत्॥१७५॥
गुणतन्मात्रभूतौघमये तत्त्वे प्रसज्यते।
उच्यते वस्तुशब्देन तन्वक्षभुवनात्मकम्॥१७६॥
रूपमुक्तं यतस्तेन तत्समूहोऽण्ड उच्यते।
भवेच्च तत्समूहत्वं पत्युर्विश्ववपुर्भृतः॥१७७॥
तदर्थं भेदकान्यन्यान्युपात्तानीति दर्शितम्।
तावन्मात्रास्ववस्थासु मायाधीनेऽध्वमण्डले॥१७८॥
मा भूदण्डत्वमित्याहुरन्ये भेदकयोजनम्।
इत्थमुक्तविरिञ्चाण्डभृतो रुद्राः शतं हि यत्॥१७९॥
तेषां स्वे पतयो रुद्रा एकादश महार्चिषः।
अनन्तोऽथ कपाल्याग्निर्यमनैरृतकौ बलः॥१८०॥
शीघ्रो निधीशो विद्येशः शम्भुः सवीरभद्रकः।
मधु मधुकृतः कदम्बं केसरजालानि यद्वदावृणते॥१८१॥
तद्वत्ते शिवरुद्रा ब्रह्माण्डमसङ्ख्यपरिवाराः।
शराष्टनियुतं कोटिरित्येषां सन्निवेशनम्॥१८२॥
श्रीकण्ठाधिष्ठितास्ते च सृजन्ति संहरन्ति च।
ईश्वरत्वं दिविषदामिति रौरववार्तिके॥१८३॥
Vināpi vastupiṇḍākhyapadenaikaikaśo bhavet|
Tattveṣvaṇḍasvabhāvatvaṁ nanvevamapi kiṁ na tat||175||
Guṇatanmātrabhūtaughamaye tattve prasajyate|
Ucyate vastuśabdena tanvakṣabhuvanātmakam||176||
Rūpamuktaṁ yatastena tatsamūho'ṇḍa ucyate|
Bhavecca tatsamūhatvaṁ patyurviśvavapurbhṛtaḥ||177||
Tadarthaṁ bhedakānyanyānyupāttānīti darśitam|
Tāvanmātrāsvavasthāsu māyādhīne'dhvamaṇḍale||178||
Mā bhūdaṇḍatvamityāhuranye bhedakayojanam|
Itthamuktaviriñcāṇḍabhṛto rudrāḥ śataṁ hi yat||179||
Teṣāṁ sve patayo rudrā ekādaśa mahārciṣaḥ|
Ananto'tha kapālyāgniryamanairṛtakau balaḥ||180||
Śīghro nidhīśo vidyeśaḥ śambhuḥ savīrabhadrakaḥ|
Madhu madhukṛtaḥ kadambaṁ kesarajālāni yadvadāvṛṇate||181||
Tadvatte śivarudrā brahmāṇḍamasaṅkhyaparivārāḥ|
Śarāṣṭaniyutaṁ koṭirityeṣāṁ sanniveśanam||182||
Śrīkaṇṭhādhiṣṭhitāste ca sṛjanti saṁharanti ca|
Īśvaratvaṁ diviṣadāmiti rauravavārtike||183||
Without even (the designation 'mass of realities' for all the constituents) (vinā api), each of the (constituents) (ekaikaśas) would have the state called 'mass of realities' (vastu-piṇḍa-ākhya-padena... bhavet).
The essential nature of an egg (aṇḍa-svabhāvatvam) (is) in (its) constituents (tattveṣu). (In spite of that statement, someone could have this) doubt (nanu): 'Thus (evam), why (kim) that (essential nature of an egg) (tad) is not possible (na... prasajyate) in a principle (tattve) which consists of a collection of qualities, subtle elements and gross elements (guṇa-tanmātra-bhūta-ogha-maye)?'. As (yatas) by the word 'reality' (vastu-śabdena) is said (ucyate) the aforesaid (uktam) form (rūpam) composed of bodies, senses and worlds (tanu-akṣa-bhuvana-ātmakam), therefore (tena) the egg (aṇḍaḥ) is said to be (ucyate) an aggregate of that (tad-samūhaḥ).
And (ca) the state of being an aggregate of that (tad-samūhatvam) is --i.e. it belongs to-- (bhavet) of the Lord who holds the entire body (patyuḥ viśva-vapus-bhṛtaḥ). It has been shown that (iti darśitam) other (specifications for the expression 'mass of realities') (anyāni) are employed (upāttāni) to exclude (bhedakāni) that meaning (tad-artham). In all such states --viz. in body, etc.-- (tāvat-mātrāsu avasthāsu), others (anye) said (āhuḥ) the application of the exclusion (bhedaka-yojanam) (this way:) 'The state of egg (aṇḍatvam) is not at all (mā bhūt) in the circle of courses depending on Māyā (māyā-adhīne adhva-maṇḍale... iti)'.
In this way (ittham), the one hundred (śatam hi yad) Rudra-s (rudrāḥ) holding the abovementioned Brahmā's egg (ukta-viriñca-aṇḍa-bhṛtaḥ) (have) eleven (ekādaśa) flaming (mahārciṣaḥ) Rudra-s (rudrāḥ) as their own lords (teṣām sve patayaḥ): Ananta (anantaḥ), Kapāli, Āgni (kapāli-āgniḥ), Yama, Nairṛtaka (yama-nairṛtakau), Bala (balaḥ), Śīghra (śīghraḥ), Nidhīśa (nidhīśaḥ), Vidyeśa (vidyeśaḥ), Śambhu (śambhuḥ) together with Vīrabhadraka (atha... sa-vīrabhadrakaḥ).
Just as (yadvat) the bees (madhukṛtaḥ) surround (āvṛṇate) the honey (madhu) (and) the multitude of stamens (kesara-jālāni) of the kadamba (flower) (kadambam), so (tadvat) those (te) Rudra-s of Śiva (śiva-rudrāḥ) surround countless Brahmā's eggs (brahma-aṇḍam asaṅkhya-parivārāḥ).
According to Rauravavārtika (iti rauravavārtike), their (eṣām) abode (sanniveśanam) (measures) 11,085,000 (yojana-s) (śarā-aṣṭa-niyutam koṭiḥ iti). They (te), presided by Śrīkaṇṭha (śrīkaṇṭha-adhiṣṭhitāḥ), manifest (sṛjanti) and (ca) withdraw (saṁharanti) lordship (īśvaratvam) from the gods (diviṣadām)||175-183||
Stanzas 184 to 194
सिद्धातन्त्रे तु हेमाण्डाच्छतकोटेर्बहिः शतम्।
अण्डानां क्रमशो द्विद्विगुणं रूप्यादियोजितम्॥१८४॥
तेषु क्रमेण ब्रह्माणः संस्युर्द्विगुणजीविताः।
क्षीयन्ते क्रमशस्ते च तदन्ते तत्त्वमम्मयम्॥१८५॥
Siddhātantre tu hemāṇḍācchatakoṭerbahiḥ śatam|
Aṇḍānāṁ kramaśo dvidviguṇaṁ rūpyādiyojitam||184||
Teṣu krameṇa brahmāṇaḥ saṁsyurdviguṇajīvitāḥ|
Kṣīyante kramaśaste ca tadante tattvamammayam||185||
In Siddhātantra (siddhātantre tu) (it is said that) beyond --lit. outside-- (bahis) the golden egg which measures 1,000,000,000 (yojana-s) (hema-aṇḍāt śata-koṭeḥ), (there are) one hundred (śatam) (other) eggs (aṇḍānām), each two times the size of the preceding one (dvi-dviguṇam) made out of silver, etc. (rūpya-ādi-yojitam).
In them --in these eggs-- (teṣu) exist (saṁsyuḥ) Brahmā-s (brahmāṇaḥ) in succession (krameṇa), each living two times as much as the previous one (dviguṇa-jīvitāḥ). They (te ca) are gradually destroyed (kṣīyante kramaśas). The water (ammayam) category (tattvam) (is) at the end of them (tad-ante)||184-185||
धरातोऽत्र जलादि स्यादुत्तरोत्तरतः क्रमात्।
दशधाहङ्कृतान्तं धीस्तस्याः स्याच्छतधा ततः॥१८६॥
सहस्रधा व्यक्तमतः पौंस्नं दशसहस्रधा।
नियतिर्लक्षधा तस्मात्तस्यास्तु दशलक्षधा॥१८७॥
कलान्तं कोटिधा तस्मान्माया विद्दशकोटिधा।
ईश्वरः शतकोटिः स्यात्तस्मात्कोटिसहस्रधा॥१८८॥
सादाख्यं व्यश्नुते तच्च शक्तिर्वृन्देन सङ्ख्यया।
व्यापिनी सर्वमध्वानं व्याप्य देवी व्यवस्थिता॥१८९॥
अप्रमेयं ततः शुद्धं शिवतत्त्वं परं विदुः।
जलादेः शिवतत्त्वान्तं न दृष्टं केनचिच्छिवात्॥१९०॥
ऋते ततः शिवज्ञानं परमं मोक्षकारणम्।
तथा चाह महादेवः श्रीमत्स्वच्छन्दशासने॥१९१॥
नान्यथा मोक्षमायाति पशुर्ज्ञानशतैरपि।
शिवज्ञानं न भवति दीक्षामप्राप्य शाङ्करीम्॥१९२॥
प्राक्तनी पारमेशी सा पौरुषेयी च सा पुनः।
शतरुद्रोर्ध्वतो भद्रकाल्या नीलप्रभं जयम्॥१९३॥
न यज्ञदानतपसा प्राप्यं काल्याः पुरं जयम्।
तद्भक्तास्तत्र गच्छन्ति तन्मण्डलसुदीक्षिताः॥१९४॥
Dharāto'tra jalādi syāduttarottarataḥ kramāt|
Daśadhāhaṅkṛtāntaṁ dhīstasyāḥ syācchatadhā tataḥ||186||
Sahasradhā vyaktamataḥ pauṁsnaṁ daśasahasradhā|
Niyatirlakṣadhā tasmāttasyāstu daśalakṣadhā||187||
Kalāntaṁ koṭidhā tasmānmāyā viddaśakoṭidhā|
Īśvaraḥ śatakoṭiḥ syāttasmātkoṭisahasradhā||188||
Sādākhyaṁ vyaśnute tacca śaktirvṛndena saṅkhyayā|
Vyāpinī sarvamadhvānaṁ vyāpya devī vyavasthitā||189||
Aprameyaṁ tataḥ śuddhaṁ śivatattvaṁ paraṁ viduḥ|
Jalādeḥ śivatattvāntaṁ na dṛṣṭaṁ kenacicchivāt||190||
Ṛte tataḥ śivajñānaṁ paramaṁ mokṣakāraṇam|
Tathā cāha mahādevaḥ śrīmatsvacchandaśāsane||191||
Nānyathā mokṣamāyāti paśurjñānaśatairapi|
Śivajñānaṁ na bhavati dīkṣāmaprāpya śāṅkarīm||192||
Prāktanī pārameśī sā pauruṣeyī ca sā punaḥ|
Śatarudrordhvato bhadrakālyā nīlaprabhaṁ jayam||193||
Na yajñadānatapasā prāpyaṁ kālyāḥ puraṁ jayam|
Tadbhaktāstatra gacchanti tanmaṇḍalasudīkṣitāḥ||194||
Here (atra), from the earth (category) (dharātas) up to the ego (category) (ahaṅkṛtā-antam), (the) water, etc. (categories) (jalādi) are (syāt) ten times (daśadhā) larger (than the preceding one) (uttara-uttarataḥ), in succession (kramāt). The intellect (category) (dhīḥ) is (syāt) one hundred times (larger) (śatadhā) than it --i.e. than the ego category-- (tasyāḥ). The Prakṛti (category) --lit. the manifested one-- (vyaktam) (is) one thousand (larger) (sahasradhā) than it --viz. than the intellect-- (tatas). The Puruṣa (category) (pauṁsnam) (is) 10,000 times (larger) (daśa-sahasradhā) than it --i.e. than Prakṛti-- (atas). The Niyati (category) (niyatiḥ) (is) 100,000 times (larger) (lakṣadhā) than it --i.e. than Puruṣa-- (tasmāt). (All the categories) up to Kalā (kalā-antam) (are) 1,000,000 times (larger) (daśa-lakṣadhā) than it --i.e. than Niyati-- (tasyāḥ tu). Māyā (māyā) (is) 10,000,000 times (larger) (koṭidhā) than it --i.e. than Kalā-- (tasmāt). Sadvidyā (vit) (is) 100,000,000 times (larger than Māyā) (daśa-koṭidhā). Īśvara (īśvaraḥ) is (syāt) 1,000,000,000 times (larger) (śata-koṭiḥ) than it --i.e. than Sadvidyā-- (tasmāt). Sadāśiva (sādākhyam) (is) 10,000,000,000 times (larger than Īśvara) (koṭi-sahasradhā). And (ca) therefore (tad) Śakti (śaktiḥ) penetrates (vyaśnute) (a space) that is 100,000,000,000 times (larger than that of Sadāśiva) (vṛndena saṅkhyayā). The Vyāpinī Goddess (vyāpinī devī) keeps penetrating (vyāpya... vyavasthitā) the whole path --from Śakti down to the earth category-- (sarvam adhvānam). After that (tatas), (the sages) knew (viduḥ) the Śiva category (śiva-tattvam) to be Immeasurable (aprameyam), Pure (śuddham) (and) Supreme (param).
(The categories) from water up to Śiva (jala-ādeḥ śiva-tattva-antam) are not perceived (na dṛṣṭam) by anyone (kenacid) without (ṛte) (the Grace of) Śiva (śivāt). On that account (tatas), Knowledge of Śiva (śiva-jñānam) (is) the supreme (paramam) cause of Liberation (mokṣa-kāraṇam).
So (tathā ca) said (āha) Mahādeva --viz. Śiva-- (mahā-devaḥ) in venerable Svacchandatantra (śrīmat-svacchanda-śāsane): The limited individual (paśuḥ) does not attain Liberation (na... mokṣam āyāti) otherwise (anyathā) even (api) by means of hundreds of (types of) knowledge (jñāna-śataiḥ). Without obtaining (aprāpya) the initiation (dīkṣām) of Śaṅkara --viz. of Śiva-- (śāṅkarīm), there is no (na bhavati) Knowledge of Śiva (śiva-jñānam). Moreover (punar), it --i.e. the initiation-- (sā... sā) (can be) divine --viz. related to the Supreme Lord Himself appearing as the Vidyeśvara-s, etc.-- (pārameśī) due to the force of the practice performed in several previous births (prāktanī), or (ca) human --viz. through a Guru teaching the scriptures-- (pauruṣeyī).
Higher than the one hundred Rudra-s (śata-rudra-ūrdhvatas) (is the world) of Bhadrakālī (bhadrakālyāḥ) (whose name is) Jaya (jayam) (and) shines like a sapphire (nīla-prabham). The world (puram) of Kālī (kālyāḥ) (called) Jaya (jayam) cannot be attained (na... prāpyam) by means of sacrifices, charity or austerities (yajña-dāna-tapasā). There (tatra) go (gacchanti) her devotees (tad-bhaktāḥ) who have been very well initiated into that circle (tad-maṇḍala-su-dīkṣitāḥ)||186-194||
Stanzas 195 to 204
निर्बीजदीक्षया मोक्षं ददाति परमेश्वरी।
विद्येशावरणे दीक्षां यावतीं कुरुते नृणाम्॥१९५॥
तावतीं गतिमायान्ति भुवनेऽत्र निवेशिताः।
ततः कोट्या वीरभद्रो युगान्ताग्निसमप्रभः॥१९६॥
विजयाख्यं पुरं चास्य ये स्मरन्तो महेश्वरम्।
जलेषु मरुषु चाग्नौ शिरश्छेदेन वा मृताः॥१९७॥
ते यान्ति बोधमैशानं वीरभद्रं महाद्युतिम्।
वैरभद्रोर्ध्वतः कोटिर्विष्कम्भाद्विस्तृतं त्रिधा॥१९८॥
रुद्राण्डं सालिलं त्वण्डं शक्रचापाकृति स्थितम्।
आ वीरभद्रभुवनाद्भद्रकाल्यालयात्तथा॥१९९॥
त्रयोदशभिरन्यैश्च भुवनैरुपशोभितम्।
ततो भुवः सहाद्रेः पूर्गन्धतन्मात्रधारणात्॥२००॥
मृता गच्छन्ति तां भूमिं धरित्र्याः परमां बुधाः।
अब्धेः पुरं ततस्त्वाप्यं रसतन्मात्रधारणात्॥२०१॥
ततः श्रियः पुरं रुद्रक्रीडावतरणेष्वथ।
प्रयागादौ श्रीगिरौ च विशेषान्मरणेन तत्॥२०२॥
सारस्वतं पुरं तस्माच्छब्दब्रह्मविदां पदम्।
रुद्रोचितास्ता मुख्यत्वाद्रुद्रेभ्योऽन्यास्तथा स्थिताः॥२०३॥
पुरेषु बहुधा गङ्गा देवादौ श्रीः सरस्वती।
लकुलाद्यमरेशान्ता अष्टावप्सु सुराधिपाः॥२०४॥
Nirbījadīkṣayā mokṣaṁ dadāti parameśvarī|
Vidyeśāvaraṇe dīkṣāṁ yāvatīṁ kurute nṛṇām||195||
Tāvatīṁ gatimāyānti bhuvane'tra niveśitāḥ|
Tataḥ koṭyā vīrabhadro yugāntāgnisamaprabhaḥ||196||
Vijayākhyaṁ puraṁ cāsya ye smaranto maheśvaram|
Jaleṣu maruṣu cāgnau śiraśchedena vā mṛtāḥ||197||
Te yānti bodhamaiśānaṁ vīrabhadraṁ mahādyutim|
Vairabhadrordhvataḥ koṭirviṣkambhādvistṛtaṁ tridhā||198||
Rudrāṇḍaṁ sālilaṁ tvaṇḍaṁ śakracāpākṛti sthitam|
Ā vīrabhadrabhuvanādbhadrakālyālayāttathā||199||
Trayodaśabhiranyaiśca bhuvanairupaśobhitam|
Tato bhuvaḥ sahādreḥ pūrgandhatanmātradhāraṇāt||200||
Mṛtā gacchanti tāṁ bhūmiṁ dharitryāḥ paramāṁ budhāḥ|
Abdheḥ puraṁ tatastvāpyaṁ rasatanmātradhāraṇāt||201||
Tataḥ śriyaḥ puraṁ rudrakrīḍāvataraṇeṣvatha|
Prayāgādau śrīgirau ca viśeṣānmaraṇena tat||202||
Sārasvataṁ puraṁ tasmācchabdabrahmavidāṁ padam|
Rudrocitāstā mukhyatvādrudrebhyo'nyāstathā sthitāḥ||203||
Pureṣu bahudhā gaṅgā devādau śrīḥ sarasvatī|
Lakulādyamareśāntā aṣṭāvapsu surādhipāḥ||204||
The Supreme Mistress (parama-īśvarī) gives (dadāti) initiation (mokṣam) through a seed-less initiation (nirbīja-dīkṣayā). When the lords of knowledge conceal (vidyā-īśa-āvaraṇe), She confers (kurute) such an initiation (dīkṣām yāvatīm) to the men (nṛṇām) so that the ones who have entered (niveśitāḥ) into this world (bhuvane atra) go along (āyānti) such a path (tāvatīm gatim).
(Higher) than that (tatas), Vīrabhadra (vīrabhadraḥ), shining like the fire of the end of the ages (yuga-anta-agni-samaprabhaḥ), (extends) for 10,000,000 (yojana-s) (koṭyā). And (ca) his (asya) world (puram) is called Vijaya (vijaya-ākhyam). They (te) go (yānti) to the Consciousness of the Lord --i.e. the Splendor of Rudra-- (bodham aiśānam) —i.e. to the the Great Light of Vīrabhadra— (vīrabhadram mahā-dyutim), who (ye) remember (smarantaḥ) the Great Lord (mahā-īśvaram) at the time of dying (mṛtāḥ) in waters (jaleṣu), in the deserts (maruṣu ca), in fire (agnau), or (vā) by beheading (śiras-chedena). Higher than the world of Vīrabhadra (vairabhadra-ūrdhvataḥ) (is), with an extension of three times 10,000,000 (yojana-s) (koṭiḥ viṣkambhāt vistṛtam tridhā), the Rudra's egg (rudra-aṇḍam) —the egg of water (sālilam tu aṇḍam) which remains (sthitam) in the form of a rainbow (śakracāpa-ākṛti).
From abode of Bhadrakālī (bhadrakālī-ālayāt tathā) up to the world of Vīrabhadra (ā vīrabhadra-bhuvanāt), (the water category) is beautified (upaśobhitam) by other thirteen worlds (trayodaśabhiḥ anyaiḥ ca bhuvanaiḥ).
After that (tatas), (there is) the world (pūḥ) of the earth (bhuvaḥ) with (all of its) mountains (saha-adreḥ). The wise (budhāḥ), at the moment of dying (mṛtāḥ), by means of the concentration on the odor-as-such --the subtle element which is an odor pattern-- (gandha-tanmātra-dhāraṇāt), go (gacchanti) to the supreme state (tām bhūmim... paramām) of the earth (dharitryāḥ).
After that (tatas tu), (there is) the world (puram) of the ocean (abdheḥ), which is attainable (āpyam) through the concentration on the flavor-as-such --the subtle element which is a flavor pattern-- (rasa-tanmātra-dhāraṇāt).
After that (tatas), (there is) the world of Śrī (śriyaḥ puram... tad), (which is attainable) by dying (maraṇena) in places where Rudra came down to play (rudra-krīḍā-avataraṇeṣu atha) (such as) —specially— (viśeṣāt) in Prayāga (prayāga-ādau) and (ca) Śrīgiri (śrīgirau).
After that (tasmāt), (there is) the world (puram) of Sarasvatī (sārasvatam), the abode (padam) of the ones who know the Śabdabrahma (śabdabrahma-vidām). They --Śrī and Sarasvatī-- (tāḥ) (live here) in a way that is suitable to the Rudra-s (rudra-ucitāḥ). Due to (their) preeminence (mukhyatvāt), they reside (sthitāḥ) separately (anyāḥ tathā) from the Rudra-s (rudrebhyaḥ). In the worlds (pureṣu), Gaṅgā, Śrī (and) Sarasvatī (gaṅgā... śrīḥ sarasvatī) (appear) in many ways (bahudhā) according to whether they are divinities, etc. (deva-ādau).
In the water (category) (apsu) (there are) eight (aṣṭau) lords of the gods (surādhipāḥ), beginning with Lakula and ending in Amareśa (lakula-ādi-amareśa-antāḥ)||195-204||
Stanzas 205 to 215
ततस्तु तैजसं तत्त्वं शिवाग्नेरत्र संस्थितिः।
ते चैनं वह्निमायान्ति वाह्नीं ये धारणां श्रिताः॥२०५॥
भैरवादिहरीन्द्वन्तं तैजसे नायकाष्टकम्।
प्राणस्य भुवनं वायोर्दशधा दशधा तु तत्॥२०६॥
ध्यात्वा त्यक्त्वाथ वा प्राणान् कृत्वा तत्रैव धारणाम्।
तं विशन्ति महात्मानो वायुभूताः खमूर्तयः॥२०७॥
भीमादिगयपर्यन्तमष्टकं वायुतत्त्वगम्।
खतत्त्वे भुवनं व्योम्नः प्राप्यं तद्व्योमधारणात्॥२०८॥
वस्त्रापदान्तं स्थाण्वादि व्योमतत्त्वे सुराष्टकम्।
अदीक्षिता ये भूतेषु शिवतत्त्वाभिमानिनः॥२०९॥
ज्ञानहीना अपि प्रौढधारणास्तेऽण्डतो बहिः।
धराब्धितेजोऽनिलखपुरगा दीक्षिताश्च वा॥२१०॥
तावत्संस्कारयोगार्थं न परं पदमीहितुम्।
तथाविधावतारेषु मृताश्चायतनेषु ये॥२११॥
तत्पदं ते समासाद्य क्रमाद्यान्ति शिवात्मताम्।
पुनः पुनरिदं चोक्तं श्रीमद्देव्याख्ययामले॥२१२॥
श्रीकामिकायां कश्मीरवर्णने चोक्तवान्विभुः।
सुरेश्वरीमहाधाम्नि ये म्रियन्ते च तत्पुरे॥२१३॥
ब्राह्मणाद्याः सङ्करान्ताः पशवः स्थावरान्तगाः।
रुद्रजातय एवैते इत्याह भगवाञ्छिवः॥२१४॥
आकाशावरणादूर्ध्वमहङ्कारादधः प्रिये।
तन्मात्रादिमनोऽन्तानां पुराणि शिवशासने॥२१५॥
Tatastu taijasaṁ tattvaṁ śivāgneratra saṁsthitiḥ|
Te cainaṁ vahnimāyānti vāhnīṁ ye dhāraṇāṁ śritāḥ||205||
Bhairavādiharīndvantaṁ taijase nāyakāṣṭakam|
Prāṇasya bhuvanaṁ vāyordaśadhā daśadhā tu tat||206||
Dhyātvā tyaktvātha vā prāṇān kṛtvā tatraiva dhāraṇām|
Taṁ viśanti mahātmāno vāyubhūtāḥ khamūrtayaḥ||207||
Bhīmādigayaparyantamaṣṭakaṁ vāyutattvagam|
Khatattve bhuvanaṁ vyomnaḥ prāpyaṁ tadvyomadhāraṇāt||208||
Vastrāpadāntaṁ sthāṇvādi vyomatattve surāṣṭakam|
Adīkṣitā ye bhūteṣu śivatattvābhimāninaḥ||209||
Jñānahīnā api prauḍhadhāraṇāste'ṇḍato bahiḥ|
Dharābdhitejo'nilakhapuragā dīkṣitāśca vā||210||
Tāvatsaṁskārayogārthaṁ na paraṁ padamīhitum|
Tathāvidhāvatāreṣu mṛtāścāyataneṣu ye||211||
Tatpadaṁ te samāsādya kramādyānti śivātmatām|
Punaḥ punaridaṁ coktaṁ śrīmaddevyākhyayāmale||212||
Śrīkāmikāyāṁ kaśmīravarṇane coktavānvibhuḥ|
Sureśvarīmahādhāmni ye mriyante ca tatpure||213||
Brāhmaṇādyāḥ saṅkarāntāḥ paśavaḥ sthāvarāntagāḥ|
Rudrajātaya evaite ityāha bhagavāñchivaḥ||214||
Ākāśāvaraṇādūrdhvamahaṅkārādadhaḥ priye|
Tanmātrādimano'ntānāṁ purāṇi śivaśāsane||215||
After that (tatas tu), (there is) the fire category (taijasam tattvam). Here (atra) resides the fire of Śiva (śiva-agneḥ... saṁsthitiḥ). They (te ca) go (āyānti) to this fire (enam vahnim) who (ye) have resorted (śritāḥ) to the concentration on the fire (vāhnīm... dhāraṇām).
In fire (taijase) (there are) eight leaders --i.e. lords-- (nāyaka-aṣṭakam), beginning with Bhairava and ending in Harīndu (bhairava-ādi-harīndu-antam).
The world (bhuvanam) of the vital energy (prāṇasya), i.e. (the world) of air/wind (vāyoḥ). It (tad) is divided into ten portions (daśadhā daśadhā tu). By meditating (dhyātvā) on the vital energies (prāṇān) or (atha vā), while leaving --viz. at the time of dying-- (tyaktvā), by performing (kṛtvā) right there (tatra eva) the concentration (dhāraṇām) on the vital energies (prāṇān), the great souls (mahā-ātmānaḥ) penetrate (viśanti) (the air element and become) like air (vāyu-bhūtāḥ), with ethereal forms (kha-mūrtayaḥ).
From Bhīma up to Gaya (bhīma-ādi-gaya-paryantam), (these are) the eight (gods) (aṣṭakam) who dwell in the air category (vāyu-tattva-gam).
In the ether category (kha-tattve), (there is) the world (bhuvanam) of the ether (vyomnaḥ), which is attainable (prāpyam) through the concentration on that ether (tad-vyoma-dhāraṇāt). From Sthāṇu (sthāṇu-ādi) up to Vastrāpada (vastrāpada-antam), (this is) the group of eight gods (surāṣṭakam) in the earth category (vyoma-tattve).
Those are not initiated (adīkṣitāḥ), who (ye) consider that the Śiva category (śiva-tattva-abhimāninaḥ) (is) in the gross elements (bhūteṣu). Though (api) devoid of knowledge (jñāna-hīnāḥ), by means of a strong concentration (prauḍha-dhāraṇāḥ), they (te) go out of the egg (aṇḍatas bahiḥ) (and) attain the worlds of the earth, ocean, fire, air and ether (dharā-abdhi-tejas-anila-kha-pura-gāḥ). Or else (vā), if they are initiated (dīkṣitāḥ ca) (but only) for the purification of such and such category (tāvat-saṁskāra-yoga-artham), (and) not (na) to endeavor to attain (īhitum) the Supreme (param) State (padam).
And (ca) the ones who have died (mṛtāḥ... ye... te) in abodes or seats where such (deities) descend (tathāvidha-avatāreṣu... āyataneṣu), after obtaining (samāsādya) their state (tad-padam), gradually (kramāt) attain (yānti) Śiva (śiva-ātmatām).
This (idam ca) has been said (uktam) over and over again (punar punar) in venerable Devyāyāmala (śrīmatdevyā-ākhya-yāmale).
In venerable Kāmikā (śrī-kāmikāyām), while describing Kashmir (kaśmīra-varṇane ca), the All-pervading One --viz. Śiva-- (vibhuḥ) said (uktavān): "They (ete) are born as Rudra-s (rudra-jātayaḥ) who (ye) —starting with brāhmaṇa-s (brāhmaṇa-ādyāḥ) (and) ending in Śaṅkara (saṅkara-antāḥ), (or even) animals (paśavaḥ) (or) plants— (sthāvara-anta-gāḥ) die (mriyante ca) in that world (tad-pure), i.e. in the great abode of Sureśvarī --lit. the Mistress of the gods--" (sureśvarī-mahā-dhāmni... iti). (Additionally), in Svacchandatantra (śiva-śāsane), Lord Śiva (bhagavān śivaḥ) said (āha): "Above (ūrdhvam) the envelopment of the ether (ākāśa-āvaraṇāt) (and) below (adhas) the ego (category) (ahaṅkārāt), oh Beloved One (priye), (there are) worlds (purāṇi) beginning with the subtle elements and ending with the mind (tanmātra-ādi-manas-antānām)"||205-215||
Stanzas 216 to 224
पञ्चवर्णयुतं गन्धतन्मात्रमण्डलं महत्।
आच्छाद्य योजनानेककोटिभिः स्थितमन्तरा॥२१६॥
एवं रसादिमात्राणां मण्डलानि स्ववर्णतः।
शर्वो भवः पशुपतिरीशो भीम इति क्रमात्॥२१७॥
तन्मात्रेशा यदिच्छातः शब्दाद्याः खादिकारिणः।
ततः सूर्येन्दुवेदानां मण्डलानि विभुर्महान्॥२१८॥
उग्रश्चेत्येषु पतयस्तेभ्योऽर्केन्दू सयाजकौ।
इत्यष्टौ तनवः शम्भोर्याः पराः परिकीर्तिताः॥२१९॥
अपरा ब्रह्मणोऽण्डे ता व्याप्य सर्वं व्यवस्थिताः।
कल्पे कल्पे प्रसूयन्ते धराद्यास्ताभ्य एव तु॥२२०॥
ततो वागादिकर्माक्षयुक्तं करणमण्डलम्।
अग्नीन्द्रविष्णुमित्राः सब्रह्माणस्तेषु नायकाः॥२२१॥
प्रकाशमण्डलं तस्माच्छ्रुतं बुद्ध्यक्षपञ्चकम्।
दिग्विद्युदर्कवरुणभुवः श्रोत्रादिदेवताः॥२२२॥
प्रकाशमण्डलादूर्ध्वं स्थितं पञ्चार्थमण्डलम्।
मनोमण्डलमेतस्मात्सोमेनाधिष्ठितं यतः॥२२३॥
बाह्यदेवेष्वधिष्ठाता साम्यैश्वर्यसुखात्मकः।
मनोदेवस्ततो दिव्यः सोमो विभुरुदीरितः॥२२४॥
Pañcavarṇayutaṁ gandhatanmātramaṇḍalaṁ mahat|
Ācchādya yojanānekakoṭibhiḥ sthitamantarā||216||
Evaṁ rasādimātrāṇāṁ maṇḍalāni svavarṇataḥ|
Śarvo bhavaḥ paśupatirīśo bhīma iti kramāt||217||
Tanmātreśā yadicchātaḥ śabdādyāḥ khādikāriṇaḥ|
Tataḥ sūryenduvedānāṁ maṇḍalāni vibhurmahān||218||
Ugraścetyeṣu patayastebhyo'rkendū sayājakau|
Ityaṣṭau tanavaḥ śambhoryāḥ parāḥ parikīrtitāḥ||219||
Aparā brahmaṇo'ṇḍe tā vyāpya sarvaṁ vyavasthitāḥ|
Kalpe kalpe prasūyante dharādyāstābhya eva tu||220||
Tato vāgādikarmākṣayuktaṁ karaṇamaṇḍalam|
Agnīndraviṣṇumitrāḥ sabrahmāṇasteṣu nāyakāḥ||221||
Prakāśamaṇḍalaṁ tasmācchrutaṁ buddhyakṣapañcakam|
Digvidyudarkavaruṇabhuvaḥ śrotrādidevatāḥ||222||
Prakāśamaṇḍalādūrdhvaṁ sthitaṁ pañcārthamaṇḍalam|
Manomaṇḍalametasmātsomenādhiṣṭhitaṁ yataḥ||223||
Bāhyadeveṣvadhiṣṭhātā sāmyaiśvaryasukhātmakaḥ|
Manodevastato divyaḥ somo vibhurudīritaḥ||224||
The great (mahat) circle of the subtle element known as odor-as-such (gandha-tanmātra-maṇḍalam) —which is endowed with five colors— (pañca-varṇa-yutam) stands (sthitam) in the middle (antarā), covering (ācchādya) many tens of millions of yojana-s (yojana-aneka-koṭibhiḥ).
Thus (evam), (after that, there are) the circles (maṇḍalāni) —each with its own colors— (sva-varṇataḥ) of the subtle elements such as flavor-as-such, etc. (rasa-ādi-mātrāṇām). (The lords of these circles are,) in succession (kramāt): "Śarva (śarvaḥ), Bhava (bhavaḥ), Paśupati (paśupatiḥ), Īśa (īśaḥ) (and) Bhīma" (bhīmaḥ iti).
The lords of the subtle elements (tanmātra-īśāḥ) —(such as) sound-as-such, etc.— (śabda-ādyāḥ), through their will (yad-icchātaḥ) produce ether, etc. --viz. the gross elements-- (kha-ādi-kāriṇaḥ).
After that (tatas) (are) the circles (maṇḍalāni) of the sun, the moon and the Veda-s (sūrya-indu-vedānām). In them (eṣu), the lords (patayaḥ) (are) "Vibhu --i.e. Rudra-- (vibhuḥ), Mahādeva (mahān) and (ca) Ugra" (ugraḥ... iti). From those (circles of sun, etc., presided over by each of the Rudra-s) (tebhyaḥ) (arise) sun and moon (arka-indū) together with the two sacrificers (sa-yājakau).
In this way (iti), the eight (aṣṭau) bodies (tanavaḥ) of Śambhu (śambhoḥ) —which (yāḥ) are said to be (parikīrtitāḥ) supreme (parāḥ)— appear --lit. remain-- (tā... vyavasthitāḥ) (as) non-supreme (aparāḥ) in the Brahmā's egg (brahmaṇaḥ aṇḍe), penetrating (vyāpya) it all (sarvam).
From them --i.e. from such bodies-- (tābhyaḥ) indeed (eva tu) are brought forth --i.e. are produced-- (prasūyante) the earth, etc. (dharā-ādyāḥ), in each of the kalpa-s (kalpe kalpe).
After that (tatas) (is) the circle of the senses --or instruments-- (karaṇa-maṇḍalam) furnished with powers of action such as the power of speaking, etc. (vāk-ādi-karmākṣa-yuktam). In them (teṣu), the leaders or lords (nāyakāḥ) (are as follows:) Agni, Indra, Viṣṇu, Mitra (agni-indra-viṣṇu-mitrāḥ) together with Brahmā (sa-brahmāṇaḥ).
After that (tasmāt) (is) the circle of the light (prakāśa-maṇḍalam) with the well-known (śrutam) group of five powers of perception (buddhyakṣa-pañcakam). The deities of (these powers of perception) such as the power of hearing, etc. (śrotra-ādi-devatāḥ) (are the deities of) the directions and of the lightnings, the sun, Varuṇa and the earth (dik-vidyut-arka-varuṇa-bhuvaḥ).
Higher than (ūrdhvam) the circle of light (prakāśa-maṇḍalāt) is (sthitam) the circle of the five objects of the senses (pañca-artha-maṇḍalam).
After this (etasmāt) (is) the circle of the mind (manas-maṇḍalam). Since (yatas) (there is) the presiding (adhiṣṭhātā) of external divinities --i.e. the luminous powers of perception endowed with an external form-- (bāhya-deveṣu) on the part of the god of the mind (manas-devaḥ) —who consists of equality, lordship and pleasure— (sāmya-aiśvarya-sukha-ātmakaḥ), he is therefore said to be (tatas... udīritaḥ) the divine and all-pervading moon (divyaḥ somaḥ vibhuḥ)||216-224||
Stanzas 225 to 230
ततोऽपि सकलाक्षाणां योनेर्बुद्ध्यक्षजन्मनः।
स्थूलादिच्छगलान्ताष्टयुक्तं चाहङ्कृतेः पुरम्॥२२५॥
बुद्धितत्त्वं ततो देवयोन्यष्टकपुराधिपम्।
पैशाचप्रभृतिब्राह्मपर्यन्तं तच्च कीर्तितम्॥२२६॥
एतानि देवयोनीनां स्थानान्येव पुराण्यतः।
अवतीर्यात्मजन्मानं ध्यायन्तः सम्भवन्ति ते॥२२७॥
Tato'pi sakalākṣāṇāṁ yonerbuddhyakṣajanmanaḥ|
Sthūlādicchagalāntāṣṭayuktaṁ cāhaṅkṛteḥ puram||225||
Buddhitattvaṁ tato devayonyaṣṭakapurādhipam|
Paiśācaprabhṛtibrāhmaparyantaṁ tacca kīrtitam||226||
Etāni devayonīnāṁ sthānānyeva purāṇyataḥ|
Avatīryātmajanmānaṁ dhyāyantaḥ sambhavanti te||227||
Even (api) after that (tatas) (is) the world (puram) of ego (ahaṅkṛteḥ), which is the source (yoni) of all the senses (sakala-akṣāṇām) (and) the one in which the powers of perception are born (buddhyakṣa-janmanaḥ). (This world is) furnished with eight (deities), starting with Sthūla and ending in Chagala (sthūla-ādi-chagala-anta-aṣṭa-yuktam).
After that (tatas) (is) the intellect category (buddhi-tattvam), where the lords of the worlds are eight lines of divinities (devayoni-aṣṭaka-pura-adhipam). And (ca) that (group of eight lines of divinities) (tad) is said (kīrtitam) to contain beings beginning with those born from piśāca-s and ending in those born from Brahmā (paiśāca-prabhṛti-brāhma-paryantam).
These (etāni) worlds (purāṇi) (are) the places (sthānāni eva) of the lines of divinities (devayonīnām). Descending (avatīrya) from this (atas), those (te) who meditate (dhyāyantaḥ) on Brahmā --lit. self-originated-- (ātma-janmānam) become (over and over again) manifested (sambhavanti)||225-227||
परमेशनियोगाच्च चोद्यमानाश्च मायया।
नियमिता नियत्या च ब्रह्मणोऽव्यक्तजन्मनः॥२२८॥
व्यज्यन्ते तेन सर्गादौ नामरूपैरनेकधा।
स्वांशेनैव महात्मानो न त्यजन्ति स्वकेतनम्॥२२९॥
उक्तं च शिवतनाविदमधिकारपदस्थितेन गुरुणा नः।
अष्टानां देवानां शक्त्याविर्भावयोनयो ह्येताः॥२३०॥
Parameśaniyogācca codyamānāśca māyayā|
Niyamitā niyatyā ca brahmaṇo'vyaktajanmanaḥ||228||
Vyajyante tena sargādau nāmarūpairanekadhā|
Svāṁśenaiva mahātmāno na tyajanti svaketanam||229||
Uktaṁ ca śivatanāvidamadhikārapadasthitena guruṇā naḥ|
Aṣṭānāṁ devānāṁ śaktyāvirbhāvayonayo hyetāḥ||230||
By command of the Supreme Lord (parama-īśa-niyogāt ca), driven (codyamānāḥ ca) by Māyā (māyayā) and (ca) restrained (niyamitāḥ) by Niyati (niyatyā), they get therefore manifested (vyajyante tena) with many names and forms (nāma-rūpaiḥ anekadhā) at the moment of the manifestation, etc. (sarga-ādau) on the part of Brahmā (brahmaṇaḥ) whose birth is unmanifest (avyakta-janmanaḥ). (Anyway, these) great souls (mahātmānaḥ) do not (na) (even) partially (sva-aṁśena eva) abandon (tyajanti) their own abodes (sva-ketanam).
And (ca) this (idam) was declared (uktam) in Śivatanu (śivatanau) by our Guru (guruṇā naḥ) when he occupied the position (of Guru) (adhikāra-pada-sthitena): "These (etāḥ) lines of the eight divinities are a manifestation of Śakti (aṣṭānām devānām śakti-āvirbhāva-yonayaḥ) indeed (hi)"||228-230||
Stanzas 231 to 248
तनुभोगाः पुनरेषामधः प्रभूतात्मकाः प्रोक्ताः।
चत्वारिंशत्तुल्योपभोगदेशाधिकानि भुवनानि॥२३१॥
Tanubhogāḥ punareṣāmadhaḥ prabhūtātmakāḥ proktāḥ|
Catvāriṁśattulyopabhogadeśādhikāni bhuvanāni||231||
However (punar), at an inferior stage (adhas) of these (lines of the eight divinities) (eṣām), they are said to be (proktāḥ) gross (prabhūta-ātmakāḥ) (and) furnished with bodies (tanu-bhogāḥ). The forty (catvāriṁśat) worlds (bhuvanāni) are similar (to each other) in terms of enjoyment, space, etc. (tulya-upabhoga-deśa-adhikāni)||231||
साधनभेदात्केवलमष्टकपञ्चकतयोक्तानि।
एतानि भक्तियोगप्राणत्यागादिगम्यानि॥२३२॥
तेषूमापतिरेव प्रभुः स्वतन्त्रेन्द्रियो विकरणात्मा।
तरतमयोगेन ततोऽपि देवयोन्यष्टकं लक्ष्यं तु॥२३३॥
Sādhanabhedātkevalamaṣṭakapañcakatayoktāni|
Etāni bhaktiyogaprāṇatyāgādigamyāni||232||
Teṣūmāpatireva prabhuḥ svatantrendriyo vikaraṇātmā|
Taratamayogena tato'pi devayonyaṣṭakaṁ lakṣyaṁ tu||233||
Only (kevalam) due to the division of the means (sādhana-bhedāt), these (worlds) (etāni) are said to be (uktāni) forty --8 x 5-- (aṣṭaka-pañcakatayā). They are accessible through devotion, Yoga, death (in such sacred places), etc. (bhakti-yoga-prāṇa-tyāga-ādi-gamyāni).
In them (teṣu), the lord (prabhuḥ) (is) the Consort of Umā (umā-patiḥ eva). He is endowed with free powers of perception and action (svatantra-indriyaḥ) whose activity --of the powers of perception and action-- depends on his will (vikaraṇa-ātmā). Even after that --viz. after the intellect-- (tatas api), by means of a gradation (taratamya-yogena), a group of eight lines of divinities (devayoni-aṣṭakam) is certainly indicated (lakṣyam tu)||232-233||
लोकानामक्षाणि च विषयपरिच्छित्तिकरणानि।
गन्धादेर्महदन्तादेकाधिक्येन जातमैश्वर्यम्॥२३४॥
अणिमाद्यात्मकमस्मिन्पैशाचाद्ये विरिञ्चान्ते।
ज्ञात्वैवं शोधयेद्बुद्धिं सार्धं पुर्यष्टकेन्द्रियैः॥२३५॥
क्रोधेशाष्टकमानीलं संवर्ताद्यं ततो विदुः।
तेजोऽष्टकं बलाध्यक्षप्रभृतिक्रोधनाष्टकात्॥२३६॥
अकृतादि ततो बुद्धौ योगाष्टकमुदाहृतम्।
स्वच्छन्दशासने तत्तु मूले श्रीपूर्वशासने॥२३७॥
योगाष्टकपदे यत्तु सोमे श्रैकण्ठमेव च।
ततो मायापुरं भूयः श्रीकण्ठस्य च कथ्यते॥२३८॥
तेन द्वितीयं भुवनं तयोः प्रत्येकमुच्यते।
तत्र मायापुरं देव्या यया विश्वमधिष्ठितम्॥२३९॥
प्रतिकल्पं नामभेदैर्भण्यते सा महेश्वरी।
उमापतेः पुरं पश्चान्मातृभिः परिवारितम्॥२४०॥
श्रीकण्ठ एव परया मूर्त्योमापतिरुच्यते।
ब्राह्म्यैशी स्कन्दजा हारी वाराह्यैन्द्री सविच्चिका [चर्चिका]॥२४१॥
पीता शुक्ला पीतनीले नीला शुक्लारुणा क्रमात्।
अग्नीशसौम्ययाम्याप्यपूर्वनैरृतगास्तु ताः॥२४२॥
अंशेन मानुषे लोके धात्रा ता ह्यवतारिताः।
स्वच्छन्दास्ताः पराश्चान्याः परे व्योम्नि व्यवस्थिताः॥२४३॥
स्वच्छन्दं ता निषेवन्ते सप्तधेयमुमा यतः।
उमापतिपुरस्योर्ध्वं स्थितं मूर्त्यष्टकं परम्॥२४४॥
शर्वादिकं यस्य सृष्टिर्धराद्या याजकान्ततः।
ताभ्य ईशानमूर्तिर्या सा मेरौ सम्प्रतिष्ठिता॥२४५॥
श्रीकण्ठः स्फटिकाद्रौ सा व्याप्ता तन्वष्टकैर्जगत्।
ये योगं सगुणं शम्भोः संयताः पर्युपासते॥२४६॥
तन्मण्डलं वा दृष्ट्वैव मुक्तद्वैता हृतत्रयाः।
गुणानामाधरौत्तर्याच्छुद्धाशुद्धत्वसंस्थितेः॥२४७॥
तारतम्याच्च योगस्य भेदात्फलविचित्रता।
ततो भोगफलावाप्तिभेदाद्भेदोऽयमुच्यते॥२४८॥
Lokānāmakṣāṇi ca viṣayaparicchittikaraṇāni|
Gandhādermahadantādekādhikyena jātamaiśvaryam||234||
Aṇimādyātmakamasminpaiśācādye viriñcānte|
Jñātvaivaṁ śodhayedbuddhiṁ sārdhaṁ puryaṣṭakendriyaiḥ||235||
Krodheśāṣṭakamānīlaṁ saṁvartādyaṁ tato viduḥ|
Tejo'ṣṭakaṁ balādhyakṣaprabhṛtikrodhanāṣṭakāt||236||
Akṛtādi tato buddhau yogāṣṭakamudāhṛtam|
Svacchandaśāsane tattu mūle śrīpūrvaśāsane||237||
Yogāṣṭakapade yattu some śraikaṇṭhameva ca|
Tato māyāpuraṁ bhūyaḥ śrīkaṇṭhasya ca kathyate||238||
Tena dvitīyaṁ bhuvanaṁ tayoḥ pratyekamucyate|
Tatra māyāpuraṁ devyā yayā viśvamadhiṣṭhitam||239||
Pratikalpaṁ nāmabhedairbhaṇyate sā maheśvarī|
Umāpateḥ puraṁ paścānmātṛbhiḥ parivāritam||240||
Śrīkaṇṭha eva parayā mūrtyomāpatirucyate|
Brāhmyaiśī skandajā hārī vārāhyaindrī saviccikā [carcikā]||241||
Pītā śuklā pītanīle nīlā śuklāruṇā kramāt|
Agnīśasaumyayāmyāpyapūrvanairṛtagāstu tāḥ||242||
Aṁśena mānuṣe loke dhātrā tā hyavatāritāḥ|
Svacchandāstāḥ parāścānyāḥ pare vyomni vyavasthitāḥ||243||
Svacchandaṁ tā niṣevante saptadheyamumā yataḥ|
Umāpatipurasyordhvaṁ sthitaṁ mūrtyaṣṭakaṁ param||244||
Śarvādikaṁ yasya sṛṣṭirdharādyā yājakāntataḥ|
Tābhya īśānamūrtiryā sā merau sampratiṣṭhitā||245||
Śrīkaṇṭhaḥ sphaṭikādrau sā vyāptā tanvaṣṭakairjagat|
Ye yogaṁ saguṇaṁ śambhoḥ saṁyatāḥ paryupāsate||246||
Tanmaṇḍalaṁ vā dṛṣṭvaiva muktadvaitā hṛtatrayāḥ|
Guṇānāmādharauttaryācchuddhāśuddhatvasaṁsthiteḥ||247||
Tāratamyācca yogasya bhedātphalavicitratā|
Tato bhogaphalāvāptibhedādbhedo'yamucyate||248||
The senses (akṣāṇi ca) of the people (lokānām) produce the accurate perception of the objects (viṣaya-paricchitti-karaṇāni). From Gandha --viz. the last subtle element-- (gandha-ādeḥ) up to Mahat --i.e. the intellect-- (mahat-antāt), lordship (aiśvaryam) is born (jātam) from only one preeminence (eka-adhikyena). In this (range) (asmin) —from piśāca (paiśāca-ādye) up to Brahmā— (viriñca-ante), (lordship) consists of minuteness, etc. --i.e. supernatural powers to become minute, etc.-- (aṇimā-ādi-ātmakam).
Knowing (jñātvā) in this way (evam), (the Guru) should purify (śodhayet) the intellect (buddhim) together with (sārdham) subtle body and powers of perception/action (puryaṣṭaka-indriyaiḥ).
(In the intellect, there is) eight bluish lords of wrath (krodha-īśa-aṣṭakam ānīlam) —starting with Saṁvarta— (saṁvarta-ādyam). After that (tatas), there are (viduḥ) eight lights or fires (tejas-aṣṭakam), viz. the eight wrathful (lords) starting with Balādhyakṣa (balādhyakṣa-prabhṛti-krodhana-aṣṭakāt).
After that (tatas), in the intellect (buddhau), the group of eight yoga-s (yoga-aṣṭakam) —beginning with Akṛta— (akṛta-ādi) is said to exist (udāhṛtam). That (tad) (is indicated so) in Svacchandatantra (svacchanda-śāsane). But in venerable Mālinīvijayottaratantra (śrī-pūrva-śāsane), (all that is) in Prakṛti (mūle).
However (tu), in Soma (some), i.e. in the abode of the eight yoga-s (yoga-aṣṭaka-pade) (there is a world) which (yad) belongs to Śrīkaṇṭha (śraikaṇṭham eva ca). After that (tatas), (there is) the world of Māyā (māyā-puram), which is again said to (bhūyaḥ... kathyate) belong to Śrīkaṇṭha (śrīkaṇṭhasya). On that account (tena), (there is) a second (dvitīyam) world (bhuvanam). Each of these (two worlds) (pratyekam) is said to (ucyate) belong to both --viz. to Umā and Śrīkaṇṭha-- (tayoḥ). There (tatra), the whole world of Māyā (māyā-puram... viśvam) (is) presided over (adhiṣṭhitam) by the Goddess --i.e. by Umā-- (devyā yayā). She (sā) —the Supreme Mistress— (mahā-īśvarī) is called (bhaṇyate) in each kalpa (pratikalpam) with different names (nāma-bhedaiḥ).
After that (paścāt) (is) the world (puram) of the Consort of Umā (umā-pateḥ), surrounded --viz. this world-- (parivāritam) by the mothers (mātṛbhiḥ). (He is none other than) Śrīkaṇṭha Himself (śrīkaṇṭhaḥ eva), (who,) in His supreme form (parayā mūrtyā) is said to be (ucyate) the Consort of Umā (umā-patiḥ).
(The mothers are:) Brāhmī (brāhmī), Aiśī --also called Maheśvarī-- (aiśī), Skandajā --also called Kaumārī-- (skandajā), Hārī --also called Vaiṣṇavī-- (hārī), Vārāhī (vārāhī), Aindrī --also called Indrāṇī-- (aindrī) (and) Saviccikā or Carcikā --also called Cāmuṇḍā-- (saviccikā [carcikā]). (Their colors are) yellow, white, yellow, blue, blue, white and red (pītā śuklā pīta-nīle nīlā śuklā-aruṇā), respectively (kramāt). They (tāḥ) reside, (respectively,) in southeast, northeast, north, south, west, east and southwest (agni-īśa-saumya-yāmya-āpya-pūrva-nairṛta-gāḥ tu). They (tāḥ hi) (have) partially (aṁśena) descended (avatāritāḥ) due to the creator --i.e. from Brahmā-- (dhātrā) into the world of men (mānuṣe loke).
They (tāḥ), in other (anyāḥ) free (svacchandāḥ) and (ca) supreme (aspects) (parāḥ), reside (vyavasthitāḥ) in the supreme ether (pare vyomni). They (tāḥ) worship (niṣevante) the Free One --i.e. Śiva-- (svacchandam) since (yatas) (they are nothing but) Umā (umā) in seven forms (saptadheyam).
Higher than (ūrdhvam) than the world of the Consort of Umā (umā-pati-purasya) is (sthitam) the supreme group of eight forms (mūrti-aṣṭakam param) starting with Śarva (śarva-ādikam). Its --of this supreme group of eight forms-- (yasya) manifestation (sṛṣṭiḥ) begins with the earth (dharā-ādyā) (and) ends in the sacrificers (yājaka-antataḥ). In their --of the eight forms-- midst (tābhyaḥ) (is) Śrīkaṇṭha (śrīkaṇṭhaḥ) —who in the form of Īśāna (īśāna-mūrtiḥ yā sā) resided (sampratiṣṭhitā) in Meru— (merau) in the crystal mountain --i.e. mount Kailāsa-- (sphaṭika-adrau) pervades (sā vyāptā) the universe (jagat) with the eight bodies (tanu-aṣṭakaiḥ).
(They become) devoid of duality (mukta-dvaitāḥ) (and) they become free from the three qualities of Prakṛti (hṛta-trayāḥ) who (ye), self-controlled (saṁyatāḥ), worship (paryupāsate) the Yoga (yogam) —furnished with the qualities of Prakṛti— (sa-guṇam) of Śambhu (śambhoḥ), or (vā) (even) after seeing (dṛṣṭvā eva) its maṇḍala or circle (tad-maṇḍalam).
Since Yoga appears in different ways (yogasya bhedāt) —according to the subordinate or predominant condition (ādhara-auttaryāt) of the qualities of Prakṛti (guṇānām), according to purity or impurity (śuddha-aśuddhatva-saṁsthiteḥ) and (ca) according to a gradation (of intensities)— (tāratamyāt), there is multiplicity of fruits (phala-vicitratā). On that account (tatas), this (ayam) difference (bhedaḥ) is said to be (ucyate) (determined) by the diversity of acquisitions (āpti-bhedāt) with reference to the fruits of enjoyment (bhoga-phalau)||234-248||
Stanzas 249 to 263
मूर्त्यष्टकोपरिष्टात्तु सुशिवा द्वादशोदिताः।
वामाद्येकशिवान्तास्ते कुङ्कुमाभाः सुतेजसः॥२४९॥
तदूर्ध्वं वीरभद्राख्यो मण्डलाधिपतिः स्थितः।
यस्तत्सायुज्यमापन्नः स तेन सह मोदते॥२५०॥
ततोऽप्यङ्गुष्ठमात्रान्तं महादेवाष्टकं भवेत्।
बुद्धितत्त्वमिदं प्रोक्तं देवयोन्यष्टकादितः॥२५१॥
महादेवाष्टकान्ते तद् योगाष्टकमिहोदितम्।
तत्र श्रैकण्ठमुक्तं यत् तस्यैवोमापतिस्तथा॥२५२॥
मूर्तयः सुशिवा वीरो महादेवाष्टकं वपुः।
उपरिष्टाद्धियोऽधश्च प्रकृतेर्गुणसञ्ज्ञितम्॥२५३॥
तत्त्वं तत्र तु सङ्क्षुब्धा गुणाः प्रसुवते धियम्।
न वैषम्यमनापन्नं कारणं कार्यसूतये॥२५४॥
गुणसाम्यात्मिका तेन प्रकृतिः कारणं भवेत्।
नन्वेवं सापि सङ्क्षोभं विना तान्विषमान्गुणान्॥२५५॥
कथं सुवीत तत्राद्ये क्षोभे स्यादनवस्थितिः।
साङ्ख्यस्य दोष एवायं यदि वा तेन ते गुणाः॥२५६॥
अव्यक्तमिष्टाः साम्यं तु सङ्गमात्रं न चेतरत्।
अस्माकं तु स्वतन्त्रेशतथेच्छाक्षोभसङ्गतम्॥२५७॥
अव्यक्तं बुद्धितत्त्वस्य कारणं क्षोभिता गुणाः।
ननु तत्त्वेश्वरेच्छातो यः क्षोभः प्रकृतेः पुरा॥२५८॥
तदेव बुद्धितत्त्वं स्यात्किमन्यैः कल्पितैर्गुणैः।
नैतत्कारणतारूपपरामर्शावरोधि यत्॥२५९॥
क्षोभान्तरं ततः कार्यं बीजोच्छूनाङ्कुरादिवत्।
क्रमात्तमोरजःसत्त्वे गुरूणां पङ्क्तयः स्थिताः॥२६०॥
तिस्रो द्वात्रिंशदेकातस्त्रिंशदप्येकविंशतिः।
स्वज्ञनयोगबलतः क्रीडन्तो दैशिकोत्तमाः॥२६१॥
त्रिनेत्राः पाशनिर्मुक्तास्तेऽत्रानुग्रहकारिणः।
बुद्धेश्च गुणपर्यन्तमुभे सप्ताधिके शते॥२६२॥
रुद्राणां भुवनानां च मुख्यतोऽन्ये तदन्तरे।
योगाष्टकं गुणस्कन्धे प्रोक्तं शिवतनौ पुनः॥२६३॥
Mūrtyaṣṭakopariṣṭāttu suśivā dvādaśoditāḥ|
Vāmādyekaśivāntāste kuṅkumābhāḥ sutejasaḥ||249||
Tadūrdhvaṁ vīrabhadrākhyo maṇḍalādhipatiḥ sthitaḥ|
Yastatsāyujyamāpannaḥ sa tena saha modate||250||
Tato'pyaṅguṣṭhamātrāntaṁ mahādevāṣṭakaṁ bhavet|
Buddhitattvamidaṁ proktaṁ devayonyaṣṭakāditaḥ||251||
Mahādevāṣṭakānte tad yogāṣṭakamihoditam|
Tatra śraikaṇṭhamuktaṁ yat tasyaivomāpatistathā||252||
Mūrtayaḥ suśivā vīro mahādevāṣṭakaṁ vapuḥ|
Upariṣṭāddhiyo'dhaśca prakṛterguṇasañjñitam||253||
Tattvaṁ tatra tu saṅkṣubdhā guṇāḥ prasuvate dhiyam|
Na vaiṣamyamanāpannaṁ kāraṇaṁ kāryasūtaye||254||
Guṇasāmyātmikā tena prakṛtiḥ kāraṇaṁ bhavet|
Nanvevaṁ sāpi saṅkṣobhaṁ vinā tānviṣamānguṇān||255||
Kathaṁ suvīta tatrādye kṣobhe syādanavasthitiḥ|
Sāṅkhyasya doṣa evāyaṁ yadi vā tena te guṇāḥ||256||
Avyaktamiṣṭāḥ sāmyaṁ tu saṅgamātraṁ na cetarat|
Asmākaṁ tu svatantreśatathecchākṣobhasaṅgatam||257||
Avyaktaṁ buddhitattvasya kāraṇaṁ kṣobhitā guṇāḥ|
Nanu tattveśvarecchāto yaḥ kṣobhaḥ prakṛteḥ purā||258||
Tadeva buddhitattvaṁ syātkimanyaiḥ kalpitairguṇaiḥ|
Naitatkāraṇatārūpaparāmarśāvarodhi yat||259||
Kṣobhāntaraṁ tataḥ kāryaṁ bījocchūnāṅkurādivat|
Kramāttamorajaḥsattve gurūṇāṁ paṅktayaḥ sthitāḥ||260||
Tisro dvātriṁśadekātastriṁśadapyekaviṁśatiḥ|
Svajñanayogabalataḥ krīḍanto daiśikottamāḥ||261||
Trinetrāḥ pāśanirmuktāste'trānugrahakāriṇaḥ|
Buddheśca guṇaparyantamubhe saptādhike śate||262||
Rudrāṇāṁ bhuvanānāṁ ca mukhyato'nye tadantare|
Yogāṣṭakaṁ guṇaskandhe proktaṁ śivatanau punaḥ||263||
Above the eight forms (mūrti-aṣṭaka-upariṣṭāt tu) there are the twelve (dvādaśa-uditāḥ) Suśiva-s (suśivāḥ) —from Vāma up to Ekaśiva— (vāma-ādi-ekaśiva-antāḥ). They (te) (are) extremely effulgent (su-tejasaḥ) (and) their color is saffron (kuṅkuma-ābhāḥ).
Higher than that (tad-ūrdhvam) is (sthitaḥ) the lord of the circle (maṇḍala-adhipatiḥ) called Vīrabhadra (vīrabhadra-ākhyaḥ). He (saḥ) delights (modate) along with him (tena saha) who (yaḥ) attains an intimate union with him (tad-sāyujyam āpannaḥ).
After that (tatas api) is (bhavet) the group of eight Mahādeva-s (mahādeva-aṣṭakam) which ends in Aṅguṣṭhamātra (aṅguṣṭhamātra-antam).
This (idam) intellect category (buddhi-tattvam), beginning with the eight lines of divinities (devayoni-aṣṭaka-āditaḥ) (and) ending in the eight Mahādeva-s (mahādeva-aṣṭaka-ante), has been explained --lit. has been said-- (proktam). That (tad) group of eight yoga-s (yoga-aṣṭakam) has arisen (uditam) here (iha). There (tatra), the world of Śrīkaṇṭha (śraikaṇṭham) is said (uktam) to be presided over by the Consort of Umā (yad tasya eva umā-patiḥ tathā). The (eight) forms (mūrtayaḥ), the Suśiva-s (suśivāḥ), Vīrabhadra (vīraḥ) (and) the group of eight Mahādeva-s (mahādeva-aṣṭakam) (are) a form (of the Consort of Umā) (vapus).
Above (upariṣṭāt) the intellect (dhiyaḥ) and (ca) below (adhas) Prakṛti (prakṛteḥ) (there is) the category (tattvam) called guṇa-s (guṇa-sañjñitam). There (tatra tu), the agitated guṇa-s or qualities (saṅkṣubdhāḥ guṇāḥ) generate (prasuvate) the intellect (dhiyam).
For the generation of an effect (kārya-sūtaye), the cause (kāraṇam) must have attained (na... an-āpannam) a state of imbalance (vaiṣamyam). Due to that --i.e. due to its having entered into a state of imbalance-- (tena), Prakṛti (prakṛtiḥ) —whose essence is a balance in the guṇa-s or qualities— (guṇa-sāmya-ātmikā) becomes (bhavet) a cause (kāraṇam).
A doubt (nanu): "Thus (evam), without (vinā) agitation (saṅkṣobham), how (katham) could she have produced (sā api... suvīta) those unbalanced qualities (tān viṣamān guṇān)? There (tatra), in the first agitation (ādye kṣobhe) there would be (syāt) regressus ad infinitum (anavasthitiḥ)".
This (ayam) fault (doṣaḥ eva) belongs to Sāṅkhya (sāṅkhyasya). If (yadi vā) therefore (tena) those (te) qualities (guṇāḥ) are considered to be unmanifest --i.e. if they are considered to be Prakṛti herself-- (avyaktam iṣṭāḥ), (then their) state of equilibrium (sāmyam tu) (is) nothing but a connection (saṅga-mātram na ca itarat).
For us (asmākam), however (tu), the unmanifested one --i.e. Prakṛti-- (avyaktam), in conjunction with the agitation produced by the Will of the free Lord (svatantra--īśa-tathā-icchā-kṣobha-saṅgatam), (is) the cause (kāraṇam) of the intellect category (buddhi-tattvasya), i.e. when the qualities (guṇāḥ) (are) agitated (kṣobhitāḥ).
A doubt (nanu): "(As) the initial agitation (yaḥ kṣobhaḥ... purā) of Prakṛti (prakṛteḥ) is due to the Will of the Lord of the categories (tattva-īśvara-icchātaḥ), (therefore,) that very thing --viz. Prakṛti-- (tad eva) is (syāt) the intellect category (buddhi-tattvam). What (is the point of introducing) (kim) other qualities being imagined (anyaiḥ kalpitaiḥ guṇaiḥ)?".
No, this (is not like that) (na etad). (In a causal process there are three factors:) A restriction in consciousness whose form is the state of being the cause --i.e. it the cause itself-- (kāraṇatā-rūpa-parāmarśa-avarodhi yat), the other (factor) is agitation (kṣobha-antaram), (and) after that (tatas) (comes) the effect (kāryam). It is like in the case of seed, swollen (seed while is germinating), sprout, etc. (bīja-ucchūna-aṅkura-ādi-vat).
In tamas, rajas and sattva --viz. in the qualities of Prakṛti-- (tamas-rajas-sattve), respectively (kramāt), there are (sthitāḥ) three (tisraḥ) lines (paṅktayaḥ) of Guru-s (gurūṇām) (composed of) thirty-two, thirty and twenty-one (Masters) (dvātriṁśat ekātas triṁśat api ekaviṁśatiḥ). From their own knowledge, yoga and strength (sva-jñana-yoga-balataḥ), those (te) playful (krīḍantaḥ) three-eyed (tri-netrāḥ) higher Masters --lit. the best among the Masters-- (daiśika-uttamāḥ) —who are (also, of course,) devoid of any bonds— (pāśa-nirmuktāḥ) (are) here (atra) (devoted to) conferring Grace (anugraha-kāriṇaḥ).
And (ca) from the intellect (buddheḥ) up to the guṇa-s or qualities (guṇa-paryantam) (there are) 207 (ubhe sapta-adhike śate) Rudra-s (rudrāṇām) and (ca) worlds (bhuvanānām) —counting the main ones (only) (mukhyataḥ) (and not) the other intermediate ones— (anye tad-antare). Besides (punar), in (venerable) Śivatanu (śivatanau) the group of the eight yoga-s (yoga-aṣṭakam) (is) in the guṇa-s or qualities --lit. in the division of the guṇa-s or qualities-- (guṇa-skandhe)||249-263||
Stanzas 264 to 271
योनीरतीत्य गौणे स्कन्धे स्युर्योगदातारः।
अकृतकृतविभुविरिञ्चा हरिर्गुहः क्रमवशात्ततो देवी॥२६४॥
करणान्यणिमादिगुणाः कार्याणि प्रत्ययप्रपञ्चश्च।
अव्यक्तादुत्पन्ना गुणाश्च सत्त्वादयोऽमीषाम्॥२६५॥
धर्मज्ञानविरागानैश्वर्यं तत्फलानि विविधानि।
यच्छन्ति गुणेभ्योऽमी पुरुषेभ्यो योगदातारः॥२६६॥
तेभ्यः परतो भुवनं सत्त्वादिगुणासनस्य देवस्य।
सकलजगदेकमातुर्भर्तुः श्रीकण्ठनाथस्य॥२६७॥
Yonīratītya gauṇe skandhe syuryogadātāraḥ|
Akṛtakṛtavibhuviriñcā harirguhaḥ kramavaśāttato devī||264||
Karaṇānyaṇimādiguṇāḥ kāryāṇi pratyayaprapañcaśca|
Avyaktādutpannā guṇāśca sattvādayo'mīṣām||265||
Dharmajñānavirāgānaiśvaryaṁ tatphalāni vividhāni|
Yacchanti guṇebhyo'mī puruṣebhyo yogadātāraḥ||266||
Tebhyaḥ parato bhuvanaṁ sattvādiguṇāsanasya devasya|
Sakalajagadekamāturbhartuḥ śrīkaṇṭhanāthasya||267||
Beyond (atītya) the lines of divinities (yonīḥ), in the division of the guṇa-s or qualities (gauṇe skandhe), there are (syuḥ) the dispensers of Yoga (yoga-dātāraḥ): Akṛta, Kṛta, Vibhu, Viriñca --i.e. Brahmā-- (akṛta-kṛta-vibhu-viriñcāḥ), Hari --i.e. Viṣṇu-- (hariḥ), Guha (guhaḥ), in succession (krama-vaśāt), (and) after that (tatas) (is) the Goddess (devī).
From them (amīṣām) (come) senses (karaṇāni), the attributes of minuteness, etc. (aṇimā-ādi-guṇāḥ), the effects or products (kāryāṇi), the manifestation of ideas (pratyaya-prapañcaḥ ca), and (ca) the qualities (guṇāḥ) —(such as) sattva, etc.— (sattva-ādayaḥ) which come (utpannāḥ) from Prakṛti --lit. the unmanifested one-- (avyaktāt).
Those (amī) dispensers of Yoga (yogadātāraḥ), from the guṇa-s or qualities (guṇebhyaḥ), give (yacchanti) the men (puruṣebhyaḥ) (the following:) Dharma --lit. righteousness--, knowledge, abstention from power (dharma-jñāna-virāga-anaiśvaryam) (together with) the various (vividhāni) fruits that derive from all that (tad-phalāni).
Higher than (paratas) them (tebhyaḥ) (is) the world (bhuvanam) of Śrīkaṇṭhanātha (śrīkaṇṭhanāthasya), of the God who dwells in qualities such as sattva, etc. (sattva-ādi-guṇa-āsanasya devasya), i.e. of the Consort who is the sole Knower of all the universe (sakala-jagat-eka-mātuḥ bhartuḥ)||264-267||
येनोमागुहनीलब्रह्मऋभुक्षकृताकृतादिभुवनेषु।
ग्रहरूपिण्या शक्त्या प्राभ्व्याधिष्ठानि भूतानि॥२६८॥
Yenomāguhanīlabrahmaṛbhukṣakṛtākṛtādibhuvaneṣu|
Graharūpiṇyā śaktyā prābhvyādhiṣṭhāni bhūtāni||268||
On which account (yena), through (his) holding Power (graha-rūpiṇyā śaktyā), in the worlds of Umā, Guha, Viṣṇu, Brahmā, Ṛbhukṣa, Kṛta, Akṛta, etc. (umā-guha-nīla-brahma-ṛbhukṣa-kṛta-akṛta-ādi-bhuvaneṣu), the beings (bhūtāni) (in such worlds) are presided over by him (prābhvya-adhiṣṭhāni)||268||
उपसञ्जिहीर्षुरिह यश्चतुराननपङ्कजं समाविश्य।
दग्ध्वा चतुरो लोकाञ्जनलोकान्निर्मिणोति पुनः॥२६९॥
यस्येच्छातः सत्त्वादिगुणशरीरा विसृजति रुद्राणी।
अनुकल्पो रुद्राण्या वेदी तत्रेज्यतेऽनुकल्पेन॥२७०॥
पशुपतिरिन्द्रोपेन्द्रविरिञ्चैरथ तदुपलम्भतो देवैः।
गन्धर्वयक्षराक्षसपितृमुनिभिश्चित्रितास्तथा यागाः॥२७१॥
Upasañjihīrṣuriha yaścaturānanapaṅkajaṁ samāviśya|
Dagdhvā caturo lokāñjanalokānnirmiṇoti punaḥ||269||
Yasyecchātaḥ sattvādiguṇaśarīrā visṛjati rudrāṇī|
Anukalpo rudrāṇyā vedī tatrejyate'nukalpena||270||
Paśupatirindropendraviriñcairatha tadupalambhato devaiḥ|
Gandharvayakṣarākṣasapitṛmunibhiścitritāstathā yāgāḥ||271||
Wishing to withdraw (the universe) (upasañjihīrṣuḥ... yaḥ), here (iha) he assumes the form (samāviśya) of a four-faced lotus (catur-ānana-paṅkajaṁ). After burning (dagdhvā) four worlds (caturaḥ lokān), he creates (nirmiṇoti) again (punar) the worlds of the living beings (jana-lokān).
Due to His will (yasya icchātaḥ), Rudrāṇī (rudrāṇī) —whose body consists of qualities such as sattva, etc.— (sattva-ādi-guṇa-śarīrā) manifests (visṛjati). The secondary aspect (anukalpaḥ) of Rudrāṇī (rudrāṇyāḥ) (is) Vedī (vedī). There --i.e. through Vedī-- (tatra), Paśupati (paśupatiḥ) is secondarily honored (ijyate anukalpena) by Indra, Upendra and Brahmā (indra-upendra-viriñcaiḥ), and (atha) through their recognition (tad-upalambhataḥ), (he is also secondarily honored) by gods (devaiḥ) such as gandharva-s, yakṣa-s, rākṣasa-s, pitṛ-s and muni-s (gandharva-yakṣa-rākṣasa-pitṛ-munibhiḥ). So (tathā), the sacrifices (yāgāḥ) (are) of various types (citritāḥ)||269-271||
Stanzas 272 to 281
गुणानां यत्परं साम्यं तदव्यक्तं गुणोर्ध्वतः।
क्रोधेशचण्डसंवर्ता ज्योतिःपिङ्गलसूरकौ॥२७२॥
पञ्चान्तकैकवीरौ च शिखोदश्चाष्ट तत्र ते।
गहनं पुरुषनिधानं प्रकृतिर्मूलं प्रधानमव्यक्तम्॥२७३॥
गुणकारणमित्येते मायाप्रभवस्य पर्यायाः।
यावन्तः क्षेत्रज्ञाः सहजागन्तुकमलोपदिग्धचितः॥२७४॥
ते सर्वेऽत्र विनिहिता रुद्राश्च तदुत्थभोगभुजः।
मूढविवृत्तविलीनैः करणैः केचित्तु विकरणकाः॥२७५॥
Guṇānāṁ yatparaṁ sāmyaṁ tadavyaktaṁ guṇordhvataḥ|
Krodheśacaṇḍasaṁvartā jyotiḥpiṅgalasūrakau||272||
Pañcāntakaikavīrau ca śikhodaścāṣṭa tatra te|
Gahanaṁ puruṣanidhānaṁ prakṛtirmūlaṁ pradhānamavyaktam||273||
Guṇakāraṇamityete māyāprabhavasya paryāyāḥ|
Yāvantaḥ kṣetrajñāḥ sahajāgantukamalopadigdhacitaḥ||274||
Te sarve'tra vinihitā rudrāśca tadutthabhogabhujaḥ|
Mūḍhavivṛttavilīnaiḥ karaṇaiḥ kecittu vikaraṇakāḥ||275||
The unagitated state (yad param sāmyam) of the guṇa-s or qualities (guṇānām) (is) Prakṛti (tad avyaktam). Higher than the guṇa-s or qualities (guṇa-ūrdhvataḥ) (are) right there (tatra) eight (lords) (aṣṭa... te): Krodheśa, Caṇḍa, Saṁvarta (krodheśa-caṇḍa-saṁvartāḥ), Jyotis, Piṅgalasūraka (jyotis-piṅgalasūrakau), Pañcānta, Kaikavīra (pañcānta-kaikavīrau) and (ca... ca) Śikhoda (śikhodaḥ).
"Impenetrable darkness (gahanam), receptacle of Puruṣa (puruṣa-nidhānam), Prakṛti (prakṛtiḥ), root (mūlam), Pradhāna (pradhānam), unmanifest (avyaktam) (and) the cause of the qualities (guṇa-kāraṇam iti)", these (ete) (are) synonyms (paryāyāḥ) of the principle whose origin is Māyā (māyā-prabhavasya).
All the limited beings whose consciousness is covered by Aṇava, Māyīya and Kārma impurities (yāvantaḥ kṣetra-jñāḥ sahaja-āgantuka-mala-upadigdha-citaḥ... te sarve) and (ca) (all) the Rudra-s (rudrāḥ) situated (vinihitāḥ) here (atra) partake of the enjoyment arisen from it (tad-uttha-bhoga-bhujaḥ). (Some of them enjoy) through senses which are twisted and infatuated (mūḍha-vivṛtta-vilīnaiḥ karaṇaiḥ), but (tu) others (kecid) (do so) through special senses (vikaraṇakāḥ)||272-275||
अकृताधिष्ठानतया कृत्याशक्तानि मूढानि।
प्रतिनियतविषयभाञ्जि स्फुटानि शास्त्रे विवृत्तानि॥२७६॥
भग्नानि महाप्रलये सृष्टौ नोत्पादितानि लीनानि।
इच्छाधीनानि पुनर्विकरणसञ्ज्ञानि कार्यमप्येवम्॥२७७॥
Akṛtādhiṣṭhānatayā kṛtyāśaktāni mūḍhāni|
Pratiniyataviṣayabhāñji sphuṭāni śāstre vivṛttāni||276||
Bhagnāni mahāpralaye sṛṣṭau notpāditāni līnāni|
Icchādhīnāni punarvikaraṇasañjñāni kāryamapyevam||277||
(On the one hand,) infatuated (senses) (mūḍhāni) (are those which,) not presiding over their objects (akṛta-adhiṣṭhānatayā), are unable to perform their duties (kṛtya-aśaktāni). (On the other hand, those senses which) are not covered --i.e. which are open-- (vivṛttāni), (such as mentioned) in the scripture (śāstre), perceive clearly their own objects (pratiniyata-viṣaya-bhāñji sphuṭāni).
(Following,) the lost (senses) (bhagnāni) (are those which) were dissolved (līnāni) in the great pralaya --i.e. the withdrawal of the universe-- (mahā-pralaye) (but which) were not produced (again) (na utpāditāni) in the (next) manifestation (sṛṣṭau). However (punar), (the senses which) are called special ones (vikaraṇa-sañjñāni) —including (their) objects --lit. effects--— (kāryam api evam) depend on the Will (of Śiva) (icchā-adhīnāni)||276-277||
पुंस्तत्त्वे तुष्टिनवकं सिद्धयोऽष्टौ च तत्पुरः।
तावत्य एवाणिमादिभुवनाष्टकमेव च॥२७८॥
Puṁstattve tuṣṭinavakaṁ siddhayo'ṣṭau ca tatpuraḥ|
Tāvatya evāṇimādibhuvanāṣṭakameva ca||278||
In the Puruṣa category (puṁs-tattve) (there are) nine contentments (tuṣṭi-navakam) and (ca) eight (aṣṭau) supernatural powers (siddhayaḥ). The number of its worlds (tad-puraḥ) (is) the same quantity (tāvatyaḥ eva). Also (ca), (there are in the Puruṣa category) eight worlds for minuteness --for the supernatural power related to become so minute as an atom--, etc. (aṇimā-ādi-bhuvana-aṣṭakam eva)||278||
अतत्त्वे तत्त्वबुद्ध्या यः सन्तोषस्तुष्टिरत्र सा।
हेयेऽप्यादेयधीः सिद्धिः तथा चोक्तं हि कापिलैः॥२७९॥
आध्यात्मिकाश्चतस्रः प्रकृत्युपादानकालभाग्याख्याः।
पञ्च विषयोपरमतोऽर्जनरक्षासङ्गसङ्क्षयविघातैः॥२८०॥
ऊहः शब्दोऽध्ययनं दुःखविघातास्त्रयः सुहृत्प्राप्तिः।
दानं च सिद्धयोऽष्टौ सिद्धेः पूर्वोऽङ्कुशस्त्रिविधः॥२८१॥
Atattve tattvabuddhyā yaḥ santoṣastuṣṭiratra sā|
Heye'pyādeyadhīḥ siddhiḥ tathā coktaṁ hi kāpilaiḥ||279||
Ādhyātmikāścatasraḥ prakṛtyupādānakālabhāgyākhyāḥ|
Pañca viṣayoparamato'rjanarakṣāsaṅgasaṅkṣayavighātaiḥ||280||
Ūhaḥ śabdo'dhyayanaṁ duḥkhavighātāstrayaḥ suhṛtprāptiḥ|
Dānaṁ ca siddhayo'ṣṭau siddheḥ pūrvo'ṅkuśastrividhaḥ||281||
Contentment (yaḥ santoṣaḥ) (is) here (atra) the satisfaction (tuṣṭiḥ atra sā) related to thinking that something which is unreal is real (atattve tattva-buddhyā). And (tathā ca) supernatural power (siddhiḥ) is (here) to think that what is to be abandoned is to be accepted (heye api ādeya-dhīḥ). This is what Kapila said (uktam hi kāpilaiḥ).
Four (types of contentment) (catasraḥ) (are) internal (ādhyātmikāḥ). Their names are Prakṛti, upādāna, time and fate (prakṛti-upādāna-kāla-bhāgya-ākhyāḥ). (And) five (are external) (pañca) due to the act of desisting from the objects (viṣaya-uparamataḥ). (Their names are:) acquisition, protection, attachment, decay and removal (arjana-rakṣā-saṅga-saṅkṣaya-vighātaiḥ).
The eight (aṣṭau) supernatural powers (siddhayaḥ) (are:) Ūha --lit. comprehension-- (ūhaḥ), śabda --lit. word-- (śabdaḥ), adhyayana --lit. study-- (adhyayanam), the triple removal of pain (duḥkha-vighātāḥ trayaḥ), suhṛtprāpti --lit. the acquisition of a friend-- (suhṛtprāptiḥ) and (ca) dāna --lit. charity-- (dānam). As it has been explained previously (pūrvaḥ), the goad (aṅkuśaḥ) of the supernatural power (siddheḥ) (is) threefold (trividhaḥ)||279-281||
Stanzas 282 to 291
अणिमाद्यूर्ध्वतस्तिस्रः पङ्क्तयो गुरुशिष्यगाः।
तत्रापि त्रिगुणच्छायायोगात् त्रित्वमुदाहृतम्॥२८२॥
नाडीविद्याष्टकं चोर्ध्वं पङ्क्तीनां स्यादिडादिकम्।
पुंसि नादमयी शक्तिः प्रसराख्या च यत्स्थिता॥२८३॥
Aṇimādyūrdhvatastisraḥ paṅktayo guruśiṣyagāḥ|
Tatrāpi triguṇacchāyāyogāt tritvamudāhṛtam||282||
Nāḍīvidyāṣṭakaṁ cordhvaṁ paṅktīnāṁ syādiḍādikam|
Puṁsi nādamayī śaktiḥ prasarākhyā ca yatsthitā||283||
Higher than the supernatural power of minuteness, etc. (aṇimā-ādi-ūrdhvataḥ), (there are) three (tisraḥ) series (paṅktayaḥ) of Guru-s and disciples (guru-śiṣyagāḥ). Right there (tatra api), the state of being a triad (tritvam) is said to be (udāhṛtam) due to the influence --lit. shadow-- of the three guṇa-s or qualities (tri-guṇa-chāyā-yogāt).
Higher than (ūrdhvam) (those) series (paṅktīnām) there is (syāt) the group of eight vidyā-s who preside over the subtle channels such as Iḍā, etc. (nāḍī-vidyā-aṣṭakam... iḍā-ādikam). In Puruṣa (puṁsi), (there is) a power (śaktiḥ) made out of nāda (nāda-mayī) which remains there (yad-sthitā) and (ca) whose name is 'prasara' (prasara-ākhyā)||282-283||
न ह्यकर्ता पुमान्कर्तुः कारणत्वं च संस्थितम्।
अकर्तर्यपि वा पुंसि सहकारितया स्थिते॥२८४॥
शेषकार्यात्मतैष्टव्यान्यथा सत्कार्यहानितः।
तस्मात्तथाविधे कार्ये या शक्तिः पुरुषस्य सा॥२८५॥
तावन्ति रूपाण्यादाय पूर्णतामधिगच्छति।
नाड्यष्टकोर्ध्वे कथितं विग्रहाष्टकमुच्यते॥२८६॥
Na hyakartā pumānkartuḥ kāraṇatvaṁ ca saṁsthitam|
Akartaryapi vā puṁsi sahakāritayā sthite||284||
Śeṣakāryātmataiṣṭavyānyathā satkāryahānitaḥ|
Tasmāttathāvidhe kārye yā śaktiḥ puruṣasya sā||285||
Tāvanti rūpāṇyādāya pūrṇatāmadhigacchati|
Nāḍyaṣṭakordhve kathitaṁ vigrahāṣṭakamucyate||286||
Puruṣa (pumān) is not at all (na hi) a non-doer (akartā) (since) the cause (kāraṇatvam ca) of a doer (kartuḥ) remains (in him) (saṁsthitam). Even (api) if it is admitted that Puruṣa is not a doer, there is still in it some doership (kartari api vā puṁsi saha-kāritayā sthite), i.e. (the objectors will) have to admit that Prakṛti can produce several effects only if Puruṣa helps her (śeṣa-kārya-ātmatā-eṣṭavyā). Otherwise (anyathā) the necessary existence of an effect as inherent in a cause would be untenable (satkārya-hānitaḥ).
Therefore (tasmāt), the power (śaktiḥ... sā) which (yā) is in such an effect (tathāvidhe kārye) belongs to Puruṣa (puruṣasya). By assuming such forms --viz. subtle channels, vidyā.s, etc.-- (tāvanti rūpāṇi ādāya), it --i.e. the power-- attains (adhigacchati) fullness (pūrṇatām).
Higher than the group of eight subtle channels (nāḍī-aṣṭaka-ūrdhve), in all the scriptures (kathitam), the group of eight vigraha-s --lit. forms-- (vigraha-aṣṭakam) is said to exist (ucyate)||284-286||
कार्यं हेतुर्दुःखं सुखं च विज्ञानसाध्यकरणानि।
साधनमिति विग्रहतायुगष्टकं भवति पुंस्तत्त्वे॥२८७॥
Kāryaṁ heturduḥkhaṁ sukhaṁ ca vijñānasādhyakaraṇāni|
Sādhanamiti vigrahatāyugaṣṭakaṁ bhavati puṁstattve||287||
The group of eight vigraha-s (vigrahatā-yuk-aṣṭakam) which is (bhavati) in the Puruṣa category (puṁs-tattve) (is constituted by:) "Effect (kāryam), cause (hetuḥ), pain (duḥkham), pleasure (sukham ca), knowledge, that which is to be accomplished, the instruments --viz. the inner psychic organ-- (vijñāna-sādhya-karaṇāni) (and) the means of accomplishing (sādhanam iti)"||287||
भुवनं देहधर्माणां दशानां विग्रहाष्टकात्।
अहिंसा सत्यमस्तेयं ब्रह्माकल्काक्रुधो गुरोः॥२८८॥
शुश्रूषाशौचसन्तोषा ऋजुतेति दशोदिताः।
पुंस्तत्त्व एव गन्धान्तं स्थितं षोडशकं पुनः॥२८९॥
आरभ्य देहपाशाख्यं पुरं बुद्धिगुणास्ततः।
तत्रैवाष्टावहङ्कारस्त्रिधा कामादिकास्तथा॥२९०॥
पाशा आगन्तुकगाणेशवैद्येश्वरभेदिताः।
त्रिविधास्ते स्थिताः पुंसि मोक्षमार्गोपरोधकाः॥२९१॥
Bhuvanaṁ dehadharmāṇāṁ daśānāṁ vigrahāṣṭakāt|
Ahiṁsā satyamasteyaṁ brahmākalkākrudho guroḥ||288||
Śuśrūṣāśaucasantoṣā ṛjuteti daśoditāḥ|
Puṁstattva eva gandhāntaṁ sthitaṁ ṣoḍaśakaṁ punaḥ||289||
Ārabhya dehapāśākhyaṁ puraṁ buddhiguṇāstataḥ|
Tatraivāṣṭāvahaṅkārastridhā kāmādikāstathā||290||
Pāśā āgantukagāṇeśavaidyeśvarabheditāḥ|
Trividhāste sthitāḥ puṁsi mokṣamārgoparodhakāḥ||291||
Above the group of the eight vigraha-s (vigraha-aṣṭakāt) (is) the world (bhuvanam) of the ten qualities of the body (deha-dharmāṇām daśānām). The ten are as follows (daśa-uditāḥ): "Non-violence (ahiṁsā), truthfulness (satyam), not stealing (asteyam), continence, sinless, wrathless (brahma-akalka-akrudhaḥ), obedience to the Guru, cleanliness, contentment (guroḥ śuśrūṣā-śauca-santoṣāḥ) (and) honesty" (ṛjutā iti).
In the Puruṣa category (puṁs-tattve) is (sthitam) the world (puram) called body bonds (deha-pāśa-ākhyam), composed of sixteen elements (ṣoḍaśakaṁ), starting with (the inner psychic organ) (ārabhya) (and) ending in the smell-as-such (subtle element) (gandha-antam). After that (tatas), right there --i.e. in the Puruṣa category-- (tatra eva) (there are) the eight (aṣṭau) qualities of the intellect (buddhi-guṇāḥ), the three ways (tridhā) of ego (ahaṅkāraḥ) —such as desire, etc.— (kāma-ādikāḥ). And (tathā) in Puruṣa (puṁsi) (also) remain (te sthitāḥ) the three types of bonds (pāśāḥ... trividhāḥ)||288-291||
Stanzas 292 to 302
यत्किञ्चित्परमाद्वैतसंवित्स्वातन्त्र्यसुन्दरात्।
पराच्छिवादुक्तरूपादन्यत्तत्पाश उच्यते॥२९२॥
Yatkiñcitparamādvaitasaṁvitsvātantryasundarāt|
Parācchivāduktarūpādanyattatpāśa ucyate||292||
All that is (yad-kiñcid... tad) apart from the aforesaid Supreme Śiva (parāt śivāt ukta-rūpāt) beautified by the Absolute Freedom of Consciousness of supreme non-dualism (parama-advaita-saṁvid-svātantrya-sundarāt) is called (ucyate) a bond (pāśaḥ)||292||
तदेवं पुंस्त्वमापन्ने पूर्णेऽपि परमेश्वरे।
तत्स्वरूपापरिज्ञानं चित्रं हि पुरुषास्ततः॥२९३॥
Tadevaṁ puṁstvamāpanne pūrṇe'pi parameśvare|
Tatsvarūpāparijñānaṁ citraṁ hi puruṣāstataḥ||293||
Thus (evam), that non-perception of His own essential nature (tad-svarūpa-aparijñānam) (takes place) when the Supreme Lord, though Full and Perfect, becomes Puruṣa (puṁstvam āpanne pūrṇe api parama-īśvare). From it --i.e. from that non-perception of His own essential nature-- (tatas) (comes) the multiplicity of puruṣa-s or limited souls (citram hi puruṣāḥ)||293||
उक्तानुक्तास्तु ये पाशाः परतन्त्रोक्तलक्षणाः।
ते पुंसि सर्वे तांस्तत्र शोधयन्मुच्यते भवात्॥२९४॥
पुंस ऊर्ध्वं तु नियतिस्तत्रस्थाः शङ्करा दश।
हेमाभाः सुसिताः कालतत्त्वे तु दश ते शिवाः॥२९५॥
कोटिः षोडशसाहस्रं प्रत्येकं परिवारिणः।
रागे वीरेशभुवनं गुर्वन्तेवासिनां पुरम्॥२९६॥
पुरं चाशुद्धविद्यायां स्याच्छक्तिनवकोज्ज्वलम्।
मनोन्मन्यन्तगास्ताश्च वामाद्याः परिकीर्तिताः॥२९७॥
कलायां स्यान्महादेवत्रयस्य पुरमुत्तमम्।
ततो माया त्रिपुटिका मुख्यतोऽनन्तकोटिभिः॥२९८॥
आक्रान्ता सा भगबिलैः प्रोक्तं शैव्यां तनौ पुनः।
अङ्गुष्ठमात्रपर्यन्तं महादेवाष्टकं निशि॥२९९॥
चक्राष्टकाधिपत्येन तथा श्रीमालिनीमते।
वामाद्याः पुरुषादौ ये प्रोक्ताः श्रीपूर्वशासने॥३००॥
ते मायातत्त्व एवोक्तास्तनौ शैव्यामनन्ततः।
कपालव्रतिनः स्वाङ्गहोतारः कष्टतापसाः॥३०१॥
सर्वाभयाः खड्गधाराव्रतास्तत्तत्त्ववेदिनः।
क्रमात्तत्तत्त्वमायान्ति यत्रेशोऽनन्त उच्यते॥३०२॥
Uktānuktāstu ye pāśāḥ paratantroktalakṣaṇāḥ|
Te puṁsi sarve tāṁstatra śodhayanmucyate bhavāt||294||
Puṁsa ūrdhvaṁ tu niyatistatrasthāḥ śaṅkarā daśa|
Hemābhāḥ susitāḥ kālatattve tu daśa te śivāḥ||295||
Koṭiḥ ṣoḍaśasāhasraṁ pratyekaṁ parivāriṇaḥ|
Rāge vīreśabhuvanaṁ gurvantevāsināṁ puram||296||
Puraṁ cāśuddhavidyāyāṁ syācchaktinavakojjvalam|
Manonmanyantagāstāśca vāmādyāḥ parikīrtitāḥ||297||
Kalāyāṁ syānmahādevatrayasya puramuttamam|
Tato māyā tripuṭikā mukhyato'nantakoṭibhiḥ||298||
Ākrāntā sā bhagabilaiḥ proktaṁ śaivyāṁ tanau punaḥ|
Aṅguṣṭhamātraparyantaṁ mahādevāṣṭakaṁ niśi||299||
Cakrāṣṭakādhipatyena tathā śrīmālinīmate|
Vāmādyāḥ puruṣādau ye proktāḥ śrīpūrvaśāsane||300||
Te māyātattva evoktāstanau śaivyāmanantataḥ|
Kapālavratinaḥ svāṅgahotāraḥ kaṣṭatāpasāḥ||301||
Sarvābhayāḥ khaḍgadhārāvratāstattattvavedinaḥ|
Kramāttattattvamāyānti yatreśo'nanta ucyate||302||
(The yogī) has to purify (śodhayan) there (tatra) —in Puruṣa— (puṁsi) all those (te... sarve tān) bonds (pāśāḥ) —mentioned and not mentioned— (ukta-anuktāḥ tu), whose characteristics have been described in other Tantra-s (para-tantra-ukta-lakṣaṇāḥ). (The fruit is that) he is freed (mucyate) from Saṁsāra --Transmigration full of misery-- (bhavāt).
Higher than (ūrdhvam tu) Puruṣa (puṁsaḥ) (is) Niyati (niyatiḥ). The ten (daśa) Śaṅkara-s (śaṅkarāḥ) reside there (tatra-sthāḥ) shining like gold (hema-ābhāḥ). In the Kāla category (kāla-tattve tu), the ten (daśa) Śiva-s (te śivāḥ) are pure white (susitāḥ). Each of them (pratyekam) is surrounded (parivāriṇaḥ) by 10,016,000 (deities) (koṭiḥ ṣoḍaśa-sāhasram).
In Rāga (rāge) (there is) the world of the Vīreśa-s (vīreśa-bhuvanam) (and) the world (puram) of Guru-s and disciples (living with them) (guru-antevāsinām). In the impure knowledge --viz. in Vidyākañcuka-- (aśuddha-vidyāyām) there is (syāt) a world (puram ca) which is effulgent with nine powers (śakti-navaka-ujjvalam). Those (nine powers) (tāḥ ca) are said (parikīrtitāḥ) to begin with Vāma (vāma-ādyāḥ) and end in Manonmanī (manonmanī-anta-gāḥ).
In Kalā (kalāyām) is (syāt) the highest world (puram uttamam) of the three Mahādeva-s (mahā-deva-trayasya).
After that (tatas), (it is) Māyā (māyā) containing three cavities (tripuṭikā), if only the main ones are considered (mukhyataḥ). It is penetrated (ākrāntā sā) by countless matrixes (ananta-koṭibhiḥ... bhaga-bilaiḥ). Moreover (punar), in (venerable) Śivatanu (śaivyām tanau) it is said (proktam) (to there be) a set of eight Mahādeva-s (mahā-deva-aṣṭakam) in Māyā (niśi), (starting with Mahātejās or Mahādyuti and) ending in Aṅguṣṭhamātra (aṅguṣṭhamātra-paryantam), (each) presiding over eight cakra-s or circles (cakra-aṣṭaka-ādhipatyena). (It is said) so (tathā) in venerable Mālinīvijayottaratantra (śrī-mālinīmate) (as well).
(The Rudra-s known as) Vāma, etc. (vāma-ādyāḥ), who (ye), according to venerable Mālinīvijayottaratantra (śrī-pūrvaśāsane), are said to be (proktāḥ) in Puruṣa, etc. (puruṣa-ādau), in (venerable) Śivatanu (tanau śaivyām), they (te) are said to be (uktāḥ) in the Māyā category (māyā-tattve eva) (instead,) being Ananta (the last one) (anantataḥ).
(Such Rudra-s are realized) by the knowers of that category (tad-tattva-vedinaḥ) who observe the vow of the skull (kapāla-vratinaḥ), who offer their own bodies as oblations (sva-aṅga-hotāraḥ), who perform hard austerities (kaṣṭa-tāpasāḥ), who offer safety to everybody (sarva-abhayāḥ) (and) who observe the vow of the edge of the sword (khaḍga-dhārā-vratāḥ).
Gradually (kramāt) they reach (āyānti) that category (tad-tattvam) where (yatra) lord (īśaḥ) Ananta (anantaḥ) is said (to dwell) (ucyate)||294-302||
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