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Tantrāloka (Tantraloka): Chapter 9 - stanzas 1 to 152 - Non-dual Shaivism of Kashmir
Tattvādhvā
Introduction
This is the first set of stanzas (from the stanza 1 to the stanza 152) of the ninth chapter (called Tattvādhvā).
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 1 to 10
अथ श्रीतन्त्रालोके नवममाह्निकम्।
Atha śrītantrāloke navamamāhnikam|
Here begins (atha) the ninth (navamam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथ तत्त्वप्रविभागो विस्तरतः कथ्यते क्रमप्राप्तः॥१॥
Atha tattvapravibhāgo vistarataḥ kathyate kramaprāptaḥ||1||
Now (atha) the division of the categories (tattva-pravibhāgaḥ) —which forms a succession (krama-prāptaḥ)— is being spoken about (kathyate) in detail (vistarataḥ)||1||
यान्युक्तानि पुराण्यमूनि विविधैर्भेदैर्यदेष्वन्वितं रूपं भाति परं प्रकाशनिविडं देवः स एकः शिवः।
तत्स्वातन्त्र्यरसात्पुनः शिवपदाद्भेदे विभाते परं यद्रूपं बहुधानुगामि तदिदं तत्त्वं विभोः शासने॥२॥
Yānyuktāni purāṇyamūni vividhairbhedairyadeṣvanvitaṁ rūpaṁ bhāti paraṁ prakāśaniviḍaṁ devaḥ sa ekaḥ śivaḥ|
Tatsvātantryarasātpunaḥ śivapadādbhede vibhāte paraṁ yadrūpaṁ bahudhānugāmi tadidaṁ tattvaṁ vibhoḥ śāsane||2||
The Supreme (param) Nature (rūpam) which appears and is inherent --lit. It is connected or associated-- (yad... anvitam... bhāti) in those (eṣu) aforesaid worlds endowed with manifold divisions (yāni uktāni purāṇi amūni vividhaiḥ bhedaiḥ... eṣu) (is) the compact Light (prakāśa-niviḍam), i.e. the only (saḥ ekaḥ) God (devaḥ) (called) Śiva (śivaḥ).
However (punar), (when) due to the sap of His own Absolute Freedom (tad-svātantrya-rasāt), (that) Supreme (param) Nature (yad rūpam) appears (vibhāte) as different (bhede) from the State of Śiva (śiva-padāt), this very (tad idam) multiplicity which follows (bahudhā-anugāmi) (is called) tattva or category (tattvam) in the doctrine (śāsane) of the All-pervading One (vibhoḥ)||2||
तथाहि कालसदनाद्वीरभद्रपुरान्तगम्।
धृतिकाठिन्यगरिमाद्यवभासाद्धरात्मता॥३॥
Tathāhi kālasadanādvīrabhadrapurāntagam|
Dhṛtikāṭhinyagarimādyavabhāsāddharātmatā||3||
For example (tathāhi), from the seat of Kālāgni (kāla-sadanāt) up to the world of Vīrabhadra (vīrabhadra-pura-anta-gam), (there is) the essence of the earth (dharā-ātmatā) due to the appearance of (the properties of) supporting, hardness/solidity, heaviness, etc. (dhṛti-kāṭhinya-garimā-ādi-avabhāsāt)||3||
एवं जलादितत्त्वेषु वाच्यं यावत्सदाशिवे।
स्वस्मिन्कार्येऽथ धर्मौघे यद्वापि स्वसदृग्गुणे॥४॥
आस्ते सामान्यकल्पेन तननाद्व्याप्तृभावतः।
तत्तत्त्वं क्रमशः पृथ्वीप्रधानं पुंशिवादयः॥५॥
देहानां भुवनानां च न प्रसङ्गस्ततो भवेत्।
श्रीमन्मतङ्गशास्त्रादौ तदुक्तं परमेशिना॥६॥
Evaṁ jalāditattveṣu vācyaṁ yāvatsadāśive|
Svasminkārye'tha dharmaughe yadvāpi svasadṛgguṇe||4||
Āste sāmānyakalpena tananādvyāptṛbhāvataḥ|
Tattattvaṁ kramaśaḥ pṛthvīpradhānaṁ puṁśivādayaḥ||5||
Dehānāṁ bhuvanānāṁ ca na prasaṅgastato bhavet|
Śrīmanmataṅgaśāstrādau taduktaṁ parameśinā||6||
Thus (evam), the same thing is to be said (vācyam) with reference to the categories water, etc. (jala-ādi-tattveṣu) up to (yāvat) Sadāśiva (sadāśive). A category (tad tattvam) (such as), in succession (kramaśaḥ), from earth to Prakṛti (pṛthvī-pradhānam), Puruṣa, Śiva, etc. (puṁ-śiva-ādayaḥ), since it extends (tananāt) —i.e. since it is pervades (vyāptṛ-bhāvataḥ)— almost like a universal (sāmānya-kalpena), has to do --lit. remains-- (āste) with a certain set of effects of its (svasmin kārye), a multitude of properties (dharma-oghe) or even (yad vā api) a group of subjects with similar qualities (sva-sadṛk-guṇe).
On that account (tatas), there is no (na... bhavet) connection (prasaṅgaḥ) (between this term --viz. tattva or category--) and bodies (dehānām) and (ca) worlds (bhuvanānām). That (tad) has been said (uktam) by the Supreme Lord (parama-īśinā) in venerable Mataṅgatantra and other scriptures (śrīmat-mataṅga-śāstra-ādau)||4-6||
तत्रैषां दर्श्यते दृष्टः सिद्धयोगीश्वरीमते।
कार्यकारणभावो यः शिवेच्छापरिकल्पितः॥७॥
Tatraiṣāṁ darśyate dṛṣṭaḥ siddhayogīśvarīmate|
Kāryakāraṇabhāvo yaḥ śivecchāparikalpitaḥ||7||
Then (tatra), the relation of cause and effect (kārya-kāraṇa-bhāvaḥ) between these (categories) (eṣām) —which (yaḥ) has been created by the Will of Śiva— (śiva-icchā-parikalpitaḥ) is shown (darśyate) (such as can be) seen (dṛṣṭaḥ) in the doctrine of Siddhayogīśvarīmata (siddhayogīśvarī-mate)||7||
वस्तुतः सर्वभावानां कर्तेशानः परः शिवः।
अस्वतन्त्रस्य कर्तृत्वं नहि जातूपपद्यते॥८॥
Vastutaḥ sarvabhāvānāṁ karteśānaḥ paraḥ śivaḥ|
Asvatantrasya kartṛtvaṁ nahi jātūpapadyate||8||
As a matter of fact (vastutas), the Lord (īśānaḥ) Paramaśiva (paraḥ śivaḥ) (is) the Creator --lit. Doer-- (kartā) of all the things (sarva-bhāvānām). Doership (kartṛtvaṁ) cannot at all arise (nahi jātu upapadyate) in someone who is not free (asvatantrasya)||8||
स्वतन्त्रता च चिन्मात्रवपुषः परमेशितुः।
स्वतन्त्रं च जडं चेति तदन्योन्यं विरुध्यते॥९॥
Svatantratā ca cinmātravapuṣaḥ parameśituḥ|
Svatantraṁ ca jaḍaṁ ceti tadanyonyaṁ virudhyate||9||
Freedom (svatantratā ca) belongs to the Supreme Lord (parama-īśituḥ) whose form is pure Consciousness (cit-mātra-vapuṣaḥ). "Free (svatantram) and (ca... ca) inert" (jaḍam... iti) contradict (virudhyate) each other (anyonyam)||9||
जाड्यं प्रमातृतन्त्रत्वं स्वात्मसिद्धिमपि प्रति।
न कर्तृत्वादृते चान्यत् कारणत्वं हि लभ्यते॥१०॥
Jāḍyaṁ pramātṛtantratvaṁ svātmasiddhimapi prati|
Na kartṛtvādṛte cānyat kāraṇatvaṁ hi labhyate||10||
With regard to attaining its own self or existence (sva-ātma-siddhim api prati), inertness (jāḍyam) (implies) dependence on a knower (pramātṛ-tantratvam). Apart from (ṛte ca) (His) doership (kartṛtvāt), no (na) other (anyat) causality (kāraṇatvam hi) is perceived (labhyate)||10||
Stanzas 11 to 24
तस्मिन्सति हि तद्भाव इत्यपेक्षैकजीवितम्।
निरपेक्षेषु भावेषु स्वात्मनिष्ठतया कथम्॥११॥
Tasminsati hi tadbhāva ityapekṣaikajīvitam|
Nirapekṣeṣu bhāveṣu svātmaniṣṭhatayā katham||11||
"When that exists (tasmin sati), that (other) thing (also exists)" (tad-bhāvaḥ iti), this is the one life (eka-jīvitam) of a (causal) relationship (apekṣā). (Nonetheless,) how (katham) (is that possible) with reference a things independent of each other (nirapekṣeṣu bhāveṣu) (and) which only depend on themselves (sva-ātma-niṣṭhatayā)||11||
स पूर्वमथ पश्चात्स इति चेत्पूर्वपश्चिमौ।
स्वभावेऽनतिरिक्तौ चेत्सम इत्यवशिष्यते॥१२॥
Sa pūrvamatha paścātsa iti cetpūrvapaścimau|
Svabhāve'natiriktau cetsama ityavaśiṣyate||12||
If (ced) (one might affirm that) "This (saḥ) (is) first (pūrvam) and (atha) that (saḥ) (is) next" (paścāt... iti). If (ced) these ones (happening) before and after (pūrva-paścimau) are not different (anatiriktau) in their own essential nature (sva-bhāve), (then, only) "an equal (reality)" (samaḥ) remains (avaśiṣyate)||12||
बीजमङ्कुर इत्यस्मिन् सतत्त्वे हेतुतद्वतोः।
घटः पटश्चेति भवेत् कार्यकारणता न किम्॥१३॥
Bījamaṅkura ityasmin satattve hetutadvatoḥ|
Ghaṭaḥ paṭaśceti bhavet kāryakāraṇatā na kim||13||
"Seed (bījam) (and) sprout" (aṅkuraḥ iti): If it is admitted a real relationship of causality in this (asmin satattve hetu-tadvatoḥ), why (kim) there is no (bhavet... na) relation of cause and effect (kārya-kāraṇatā) (between) "a pot (ghaṭaḥ) and (ca) a cloth" (paṭaḥ... iti)?||13||
बीजमङ्कुरपत्रादितया परिणमेत चेत्।
अतत्स्वभाववपुषः स स्वभावो न युज्यते॥१४॥
Bījamaṅkurapatrāditayā pariṇameta cet|
Atatsvabhāvavapuṣaḥ sa svabhāvo na yujyate||14||
If (ced) (it is said that) the seed (bījam) is tranformed (pariṇameta) into sprout, leaves, etc. (aṅkura-patra-āditayā), (I say that) something with a certain nature (sa svabhāvaḥ) cannot be furnished with (na yujyate) a different nature (a-tad-svabhāva-vapuṣaḥ)||14||
स तत्स्वभाव इति चेत्तर्हि बीजाङ्कुरौ निजे।
तावत्येव न विश्रान्तौ तदन्यात्यन्तसम्भवात्॥१५॥
Sa tatsvabhāva iti cettarhi bījāṅkurau nije|
Tāvatyeva na viśrāntau tadanyātyantasambhavāt||15||
If (ced) (it is said that) the essential nature of that --i.e. of the sprout-- (is the same as that of the seed) (saḥ tad-svabhāvaḥ iti), then (tarhi) seed and sprout (bīja-aṅkurāḥ) cannot rest in their own (nature) (nije... tāvati eva na viśrāntau) since there would be an excess of what they are not --as this translation looks strange, to say the very least, others read 'tadanyādyantasambhavāt', i.e. 'tad-anya-ādi-anta-sambhavāt'; the translation would read "since the initial and final (states) would exist (in both, i.e. in sprout and seed,) and they would be different (from their own essential nature)"-- (tad-anya-atyanta-sambhavāt)||15||
ततश्च चित्राकारोऽसौ तावान्कश्चित्प्रसज्यते।
अस्तु चेत् न जडेऽन्योन्यविरुद्धाकारसम्भवः॥१६॥
Tataśca citrākāro'sau tāvānkaścitprasajyate|
Astu cet na jaḍe'nyonyaviruddhākārasambhavaḥ||16||
On that account (tatas), the consequence would be (prasajyate) something (asau tāvān kaścid) with multiple forms --i.e. which is seed and sprout at the same time-- (citra-ākāraḥ). If this is admitted (astu ced), (then the reply is:) In that which is inert (jaḍe) there cannot be two forms which are mutually contradictory (na... anyonya-viruddha-ākāra-sambhavaḥ)||16||
क्रमेण चित्राकारोऽस्तु जडः किं नु विरुद्ध्यते।
क्रमोऽक्रमो वा भावस्य न स्वरूपाधिको भवेत्॥१७॥
तथोपलम्भमात्रं तौ उपलम्भश्च किं तथा।
उपलब्धापि विज्ञानस्वभावो योऽस्य सोऽपि हि॥१८॥
क्रमोपलम्भरूपत्वात्क्रमेणोपलभेत चेत्।
तस्य तर्हि क्रमः कोऽसौ तदन्यानुपलम्भतः॥१९॥
Krameṇa citrākāro'stu jaḍaḥ kiṁ nu viruddhyate|
Kramo'kramo vā bhāvasya na svarūpādhiko bhavet||17||
Tathopalambhamātraṁ tau upalambhaśca kiṁ tathā|
Upalabdhāpi vijñānasvabhāvo yo'sya so'pi hi||18||
Kramopalambharūpatvātkrameṇopalabheta cet|
Tasya tarhi kramaḥ ko'sau tadanyānupalambhataḥ||19||
Let there be (asu) through succession (krameṇa) a multifarious --i.e. with multiple forms-- inert reality (citra-ākāraḥ... jaḍaḥ)! Why (kim nu) is (this) contradictory (viruddhyate)? (To refute this, it is said that) succession (kramaḥ) or (vā) non-sucession (akramaḥ) are not (na... bhavet) an addition to the essential nature (svarūpa-adhikaḥ) of the thing (bhāvasya). So (tathā), those two things --succession and non-succession-- (tau) are only a perception (upalambha-mātram) (of the knower). And (ca) why (kim) (is) perception (upalambhaḥ) like that (tathā)? If (ced) (someone says that) even (api... api hi) the perceiver or knower (upalabdhā... saḥ) whose --expecting 'yasya'-- (yaḥ asya) essential nature is Consciousness (vijñāna-svabhāvaḥ) should perceive (upalabheta) successively (krameṇa) since his nature is perception of succession (krama-upalambha-rūpatvāt), then (tarhi), as there is no perception of another apart from him (tad-anya-an-upalambhataḥ), what (kaḥ) (is) that (asau) succession (kramaḥ) of his (tasya)? --in other words, the perceiver or knower perceives succession but he does not experience succession himself because there is no other perceiver--||17-19||
स्वभाव इति चेन्नासौ स्वरूपादधिको भवेत्।
स्वरूपानधिकस्यापि क्रमस्य स्वस्वभावतः॥२०॥
स्वातन्त्र्याद्भासनं स्याच्चेत् किमन्यद्ब्रूमहे वयम्।
इत्थं श्रीशिव एवैकः कर्तेति परिभाष्यते॥२१॥
कर्तृत्वं चैतदेतस्य तथामात्रावभासनम्।
तथावभासनं चास्ति कार्यकारणभावगम्॥२२॥
यथा हि घटसाहित्यं पटस्याप्यवभासते।
तथा घटानन्तरता किन्तु सा नियमोज्झिता॥२३॥
अतो यन्नियमेनैव यस्मादाभात्यनन्तरम्।
तत्तस्य कारणं ब्रूमः सति रूपान्वयेऽधिके॥२४॥
Svabhāva iti cennāsau svarūpādadhiko bhavet|
Svarūpānadhikasyāpi kramasya svasvabhāvataḥ||20||
Svātantryādbhāsanaṁ syāccet kimanyadbrūmahe vayam|
Itthaṁ śrīśiva evaikaḥ karteti paribhāṣyate||21||
Kartṛtvaṁ caitadetasya tathāmātrāvabhāsanam|
Tathāvabhāsanaṁ cāsti kāryakāraṇabhāvagam||22||
Yathā hi ghaṭasāhityaṁ paṭasyāpyavabhāsate|
Tathā ghaṭānantaratā kintu sā niyamojjhitā||23||
Ato yanniyamenaiva yasmādābhātyanantaram|
Tattasya kāraṇaṁ brūmaḥ sati rūpānvaye'dhike||24||
If (ced) (this is just "his) essential nature" (svabhāvaḥ iti), (then) there is nothing else (na... asau... adhikaḥ bhavet) but (his) essential nature (svarūpāt). Since succession, which is not something additional to (his) essential nature, (really) is his own essential nature (svarūpa-anadhikasya api kramasya sva-svabhāvataḥ), if (ced) (its --i.e. of succession--) manifestation/appearance (bhāsanam) takes place (syāt) through (its own) freedom (svātantryāt), (then) what (kim) else (anyat) (can) I say --a great writer like Abhinavagupta will usually speak about himself in plural-- (brūmahe vayam)? In this way (ittham), venerable Śiva Himself (śrī-śivaḥ eva) alone (ekaḥ) is declared to be (paribhāṣyate) 'the Doer' (kartā iti).
And (ca) this (etad) Doership (kartṛtvam) of His (etasya) (is) manifestation just in this way (tathā-mātra-avabhāsanam). (His) manifestation (just) in this way (tathā-avabhāsanam ca) is (asti) (also) present in the relation of cause and effect (kārya-kāraṇa-bhāva-gam).
Just as (yathā hi) there is manifestation --expecting 'avabhāsanam'-- (avabhāsate) of a cloth (paṭasya api) along with a pot (ghaṭa-sāhityam), so also (tathā) it --the cloth-- can become manifested immediately after the pot --lit. there is a state of coming immediately after the pot-- (ghaṭa-anantaratā). However (kintu), it --i.e. the state coming immediately after the pot, viz. 'the succession'-- (sā) is devoid of necessity --because there is no causal relation between the cloth and the pot-- (niyama-ujjhitā).
On this account (atas), I call (brūmaḥ) that (tad) which (yad) necessarily (niyamena eva) appears (ābhāti) (before kārya or effect, —which arises) immeditately after (anantaram) which --i.e. after the cause-- (yasmāt)— its (tasya) cause (kāraṇam) (only) when there is an additional connection of nature --all in all, when there is a continuity of nature-- (sati rūpa-anvaye adhike)||20-24||
Stanzas 25 to 61
नियमश्च तथारूपभासनामात्रसारकः।
बीजादङ्कुर इत्येवं भासनं नहि सर्वदा॥२५॥
Niyamaśca tathārūpabhāsanāmātrasārakaḥ|
Bījādaṅkura ityevaṁ bhāsanaṁ nahi sarvadā||25||
And (ca) necessity (niyamaḥ) is essentially only the manifestation which is so formed --or 'is essentially only the manifestation of the form in that way'; expecting 'tathārūpabhāsanamātrasārakaḥ'-- (tathā-rūpa-bhāsanā-mātra-sārakaḥ). The manifestation (bhāsanam) in this way (evam) 'A sprout (aṅkuraḥ) (arises) from a seed (bījāt... iti)' not (na hi) always (sarvadā) (happens) --i.e. a sprout can sometimes exist without the presence of a seed, e.g. when a yogī uses siddhi-s or supernatural powers to manifest things--||25||
योगीच्छानन्तरोद्भूततथाभूताङ्कुरो यतः।
इष्टे तथाविधाकारे नियमो भासते यतः॥२६॥
स्वप्ने घटपटादीनां हेतुतद्वत्स्वभावता।
भासते नियमेनैव बाधाशून्येन तावति॥२७॥
Yogīcchānantarodbhūtatathābhūtāṅkuro yataḥ|
Iṣṭe tathāvidhākāre niyamo bhāsate yataḥ||26||
Svapne ghaṭapaṭādīnāṁ hetutadvatsvabhāvatā|
Bhāsate niyamenaiva bādhāśūnyena tāvati||27||
Because (yatas) a sprout of such qualities (as a normal sprout which has emerged from a seed) arises immediately after the will of a yogī (has decided so) (yogi-icchā-anantara-udbhūta-tathābhūta-aṅkuraḥ). (Why?) Because (yatas) necessity (niyamaḥ) becomes manifested (bhāsate) with respect to that kind of form wished (by the yogī) (iṣṭe tathāvidha-ākāre).
(Or) a relation of cause and effect (hetutadvat) between a pot, a cloth, etc. (ghaṭa-paṭa-ādīnām) in a dream (svapne) becomes spontaneously manifested --expecting 'svabhāvatas'-- (svabhāvatā... bhāsate) according to necessity (niyamena eva) without any objection or annulment (bādhā-śūnyena) during that (state) --i.e. during the dream-- (tāvati)||26-27||
ततो यावति याद्रूप्यान्नियमो बाधवर्जितः।
भाति तावति ताद्रूप्याद्दृढहेतुफलात्मता॥२८॥
तथाभूते च नियमे हेतुतद्वत्त्वकारिणि।
वस्तुतश्चिन्मयस्यैव हेतुता तद्धि सर्वगम्॥२९॥
Tato yāvati yādrūpyānniyamo bādhavarjitaḥ|
Bhāti tāvati tādrūpyāddṛḍhahetuphalātmatā||28||
Tathābhūte ca niyame hetutadvattvakāriṇi|
Vastutaścinmayasyaiva hetutā taddhi sarvagam||29||
Therefore (tatas), a firm relation of cause and effect --lit. cause and fruit-- (dṛḍha-hetu-phala-ātmatā) appears (bhāti) in whatever (state) (yāvati... tāvati) (and) through any form (yādrūpyāt... tādrūpyāt) (if there is) necessity (niyamaḥ) devoid of objection or annulment (bādha-varjitaḥ).
Causality (hetutā) of Consciousness Itself (cinmayasya eva) (is) really (vastutas) in such a necessity which produces the relation of cause and effect (tathābhūte ca niyame hetutadvattva-kāriṇi). That (tad) (is) undoubtedly all-pervading (hi sarvagam)||28-29||
अत एव घटोद्भूतौ सामग्री हेतुरुच्यते।
सामग्री च समग्राणां यद्येकं नेष्यते वपुः॥३०॥
हेतुभेदान्न भेदः स्यात् फले तच्चासमञ्जसम्।
यद्यस्यानुविधत्ते तामन्वयव्यतिरेकिताम्॥३१॥
तत्तस्य हेतु चेत्सोऽयं कुण्ठतर्को न नः प्रियः।
समग्राश्च यथा दण्डसूत्रचक्रकरादयः॥३२॥
दूराश्च भाविनश्चेत्थं हेतुत्वेनेति मन्महे।
यदि तत्र भवेन्मेरुर्भविष्यन्वापि कश्चन॥३३॥
न जायेत घटो नूनं तत्प्रत्यूहव्यपोहितः।
यथा च चक्रं नियते देशे काले च हेतुताम्॥३४॥
याति कर्किसुमेर्वाद्यास्तद्वत्स्वस्थावधि स्थिताः।
तथा च तेषां हेतुनां संयोजनवियोजने॥३५॥
नियते शिव एवैकः स्वतन्त्रः कर्तृतामियात्।
कुम्भकारस्य या संविच् चक्रदण्डादियोजने॥३६॥
शिव एव हि सा यस्मात्संविदः का विशिष्टता।
कौम्भकारी तु संवित्तिरवच्छेदावभासनात्॥३७॥
भिन्नकल्पा यदि क्षेप्या दण्डचक्रादिमध्यतः।
तस्मादेकैकनिर्माणे शिवो विश्वैकविग्रहः॥३८॥
कर्तेति पुंसः कर्तृत्वाभिमानोऽपि विभोः कृतिः।
अत एव तथाभानपरमार्थतया स्थितेः॥३९॥
कार्यकारणभावस्य लोके शास्त्रे च चित्रता।
मायातोऽव्यक्तकलयोरिति रौरवसङ्ग्रहे॥४०॥
श्रीपूर्वे तु कलातत्त्वादव्यक्तमिति कथ्यते।
तत एव निशाख्यानात्कलीभूतादलिङ्गकम्॥४१॥
इति व्याख्यास्मदुक्तेऽस्मिन्सति न्यायेऽतिनिष्फला।
लोके च गोमयात्कीटात् सङ्कल्पात्स्वप्नतः स्मृतेः॥४२॥
योगीच्छातो द्रव्यमन्त्रप्रभावादेश्च वृश्चिकः।
अन्य एव स चेत् कामं कुतश्चित्स्वविशेषतः॥४३॥
स तु सर्वत्र तुल्यस्तत्परामर्शैक्यमस्ति तु।
तत एव स्वरूपेऽपि क्रमेऽप्यन्यादृशी स्थितिः॥४४॥
शास्त्रेषु युज्यते चित्रात्तथाभावस्वभावतः।
पुंरागवित्कलाकालमाया ज्ञानोत्तरे क्रमात्॥४५॥
नियतिर्नास्ति वैरिञ्चे कलोर्ध्वे नियतिः श्रुता।
पुंरागवित्त्रयादूर्ध्वं कालनियतिसम्पुटम्॥४६॥
कला मायेति कथितः क्रमः किरणशास्त्रगः।
पुमान्नियत्या कालश्च रागविद्याकलान्वितः॥४७॥
इत्येष क्रम उद्दिष्टो मातङ्गे पारमेश्वरे।
कार्यकारणभावीये तत्त्व इत्थं व्यवस्थिते॥४८॥
श्रीपूर्वशास्त्रे कथितां वच्मः कारणकल्पनाम्।
शिवः स्वतन्त्रदृग्रूपः पञ्चशक्तिसुनिर्भरः॥४९॥
स्वातन्त्र्यभासितभिदा पञ्चधा प्रविभज्यते।
चिदानन्देषणाज्ञानक्रियाणां सुस्फुटत्वतः॥५०॥
शिवशक्तिसदेशानविद्याख्यं तत्त्वपञ्चकम्।
एकैकत्रापि तत्त्वेऽस्मिन् सर्वशक्तिसुनिर्भरे॥५१॥
तत्तत्प्राधान्ययोगेन स स भेदो निरूप्यते।
तथाहि स्वस्वतन्त्रत्वपरिपूर्णतया विभुः॥५२॥
निःसङ्ख्यैर्बहुभी रूपैर्भात्यवच्छेदवर्जनात्।
शाम्भवाः शक्तिजा मन्त्रमहेशा मन्त्रनायकाः॥५३॥
मन्त्रा इति विशुद्धाः स्युरमी पञ्च गणाः क्रमात्।
स्वस्मिन्स्वस्मिन् गणे भाति यद्यद्रूपं समन्वयि॥५४॥
तदेषु तत्त्वमित्युक्तं कालाग्न्यादेर्धरादिवत्।
तेन यत्प्राहुराख्यानसादृश्येन विडम्बिताः॥५५॥
गुरूपासां विनैवात्तपुस्तकाभीष्टदृष्टयः।
ब्रह्मा निवृत्त्यधिपतिः पृथक्तत्त्वं न गण्यते॥५६॥
सदाशिवाद्यास्तु पृथग्गण्यन्त इति को नयः।
ब्रह्मविष्णुहरेशानसुशिवानाश्रितात्मनि॥५७॥
षट्के कारणसञ्ज्ञेऽर्धजरतीयमियं कुतः।
इति तन्मूलतो ध्वस्तं गणितं नहि कारणम्॥५८॥
यथा पृथिव्यधिपतिर्नृपस्तत्त्वान्तरं नहि।
तथा तत्तत्कलेशानः पृथक्तत्त्वान्तरं कथम्॥५९॥
Ata eva ghaṭodbhūtau sāmagrī heturucyate|
Sāmagrī ca samagrāṇāṁ yadyekaṁ neṣyate vapuḥ||30||
Hetubhedānna bhedaḥ syāt phale taccāsamañjasam|
Yadyasyānuvidhatte tāmanvayavyatirekitām||31||
Tattasya hetu cetso'yaṁ kuṇṭhatarko na naḥ priyaḥ|
Samagrāśca yathā daṇḍasūtracakrakarādayaḥ||32||
Dūrāśca bhāvinaścetthaṁ hetutveneti manmahe|
Yadi tatra bhavenmerurbhaviṣyanvāpi kaścana||33||
Na jāyeta ghaṭo nūnaṁ tatpratyūhavyapohitaḥ|
Yathā ca cakraṁ niyate deśe kāle ca hetutām||34||
Yāti karkisumervādyāstadvatsvasthāvadhi sthitāḥ|
Tathā ca teṣāṁ hetunāṁ saṁyojanaviyojane||35||
Niyate śiva evaikaḥ svatantraḥ kartṛtāmiyāt|
Kumbhakārasya yā saṁvic cakradaṇḍādiyojane||36||
Śiva eva hi sā yasmātsaṁvidaḥ kā viśiṣṭatā|
Kaumbhakārī tu saṁvittiravacchedāvabhāsanāt||37||
Bhinnakalpā yadi kṣepyā daṇḍacakrādimadhyataḥ|
Tasmādekaikanirmāṇe śivo viśvaikavigrahaḥ||38||
Karteti puṁsaḥ kartṛtvābhimāno'pi vibhoḥ kṛtiḥ|
Ata eva tathābhānaparamārthatayā sthiteḥ||39||
Kāryakāraṇabhāvasya loke śāstre ca citratā|
Māyāto'vyaktakalayoriti rauravasaṅgrahe||40||
Śrīpūrve tu kalātattvādavyaktamiti kathyate|
Tata eva niśākhyānātkalībhūtādaliṅgakam||41||
Iti vyākhyāsmadukte'sminsati nyāye'tiniṣphalā|
Loke ca gomayātkīṭāt saṅkalpātsvapnataḥ smṛteḥ||42||
Yogīcchāto dravyamantraprabhāvādeśca vṛścikaḥ|
Anya eva sa cet kāmaṁ kutaścitsvaviśeṣataḥ||43||
Sa tu sarvatra tulyastatparāmarśaikyamasti tu|
Tata eva svarūpe'pi krame'pyanyādṛśī sthitiḥ||44||
Śāstreṣu yujyate citrāttathābhāvasvabhāvataḥ|
Puṁrāgavitkalākālamāyā jñānottare kramāt||45||
Niyatirnāsti vairiñce kalordhve niyatiḥ śrutā|
Puṁrāgavittrayādūrdhvaṁ kālaniyatisampuṭam||46||
Kalā māyeti kathitaḥ kramaḥ kiraṇaśāstragaḥ|
Pumānniyatyā kālaśca rāgavidyākalānvitaḥ||47||
Ityeṣa krama uddiṣṭo mātaṅge pārameśvare|
Kāryakāraṇabhāvīye tattva itthaṁ vyavasthite||48||
Śrīpūrvaśāstre kathitāṁ vacmaḥ kāraṇakalpanām|
Śivaḥ svatantradṛgrūpaḥ pañcaśaktisunirbharaḥ||49||
Svātantryabhāsitabhidā pañcadhā pravibhajyate|
Cidānandeṣaṇājñānakriyāṇāṁ susphuṭatvataḥ||50||
Śivaśaktisadeśānavidyākhyaṁ tattvapañcakam|
Ekaikatrāpi tattve'smin sarvaśaktisunirbhare||51||
Tattatprādhānyayogena sa sa bhedo nirūpyate|
Tathāhi svasvatantratvaparipūrṇatayā vibhuḥ||52||
Niḥsaṅkhyairbahubhī rūpairbhātyavacchedavarjanāt|
Śāmbhavāḥ śaktijā mantramaheśā mantranāyakāḥ||53||
Mantrā iti viśuddhāḥ syuramī pañca gaṇāḥ kramāt|
Svasminsvasmin gaṇe bhāti yadyadrūpaṁ samanvayi||54||
Tadeṣu tattvamityuktaṁ kālāgnyāderdharādivat|
Tena yatprāhurākhyānasādṛśyena viḍambitāḥ||55||
Gurūpāsāṁ vinaivāttapustakābhīṣṭadṛṣṭayaḥ|
Brahmā nivṛttyadhipatiḥ pṛthaktattvaṁ na gaṇyate||56||
Sadāśivādyāstu pṛthaggaṇyanta iti ko nayaḥ|
Brahmaviṣṇuhareśānasuśivānāśritātmani||57||
Ṣaṭke kāraṇasañjñe'rdhajaratīyamiyaṁ kutaḥ|
Iti tanmūlato dhvastaṁ gaṇitaṁ nahi kāraṇam||58||
Yathā pṛthivyadhipatirnṛpastattvāntaraṁ nahi|
Tathā tattatkaleśānaḥ pṛthaktattvāntaraṁ katham||59||
For this very reason (atas eva), the cause (hetuḥ) of the generation of the pot (ghaṭa-udbhūtau) is said to be (ucyate) an aggregate or collection (of various factors) (sāmagrī). And (ca) if (yadi) the aggregate or collection (sāmagrī) of (various) causal factors --lit. of the whole-- (samagrāṇām) is not accepted (na iṣyate) as an only form (ekam... vapus), (then,) due to the different causes --reading 'hetubhedāttu'-- (hetu-bhedāt na) there would be (syāt) difference or variety (bhedaḥ) in the fruit --i.e. there would be different fruits-- (phale); and (ca) that (tad) is improper (asamañjasam).
If (ced) its (tasya) cause --expecting 'hetuḥ'-- (hetu) (is) that (tad) which (yad yasya) regulates/conforms to (anuvidhatte) a logical connection and disconnection --i.e. it refers to that cause regulating the existence or non-existence of the effect by means of its own presence or absence-- (tām anvaya-vyatirekitām); (then) this very (sa ayam) dull/stupid logic (kuṇṭha-tarkaḥ) is not (na) dear (priyaḥ) to me (naḥ).
And (ca) just as (yathā) the (various) causal factors (samagrāḥ) (such as) stick, thread, wheel, hand, etc. (daṇḍa-sūtra-cakra-kara-ādayaḥ) (though existing separately work together to make a pot,) so (also) (ittham) I think (manmahe) that (iti) distant (things) (dūrāḥ) and (ca... ca) future (things) (bhāvinaḥ) (can) be a cause (hetutvena).
A pot (ghaṭaḥ) would not be indeed produced (na jāyeta... nūnam) if (yadi) Meru (meruḥ) was (bhavet) there (tatra) or if (vāpi) something (kaścana) was about to appear (bhaviṣyan), (as) it would be removed by those impediments (tad-pratyūha-vyapohitaḥ).
And (ca) just as (yathā) the wheel (of a potter) (cakram) is brought (niyate) to a place and time (deśe kāle) and (ca) becomes the cause (hetutām... yāti), likewise (tadvat) Kalki, Sumeru, etc. --reading 'Kalki' instead of 'Karki'-- (karki-sumeru-ādyāḥ) (can be causes but) residing within their own limits --reading 'svasthāvadhisthitāḥ' instead of 'svasthāvadhi sthitāḥ'; anyway the text is confusing here-- (sva-stha-avadhi sthitāḥ).
In this way (tathā ca), Śiva Himself (śivaḥ eva), who is One (ekaḥ) (and) Free (svatantraḥ), becomes the Doer (kartṛtām iyāt) regarding the fixed/steady/constant conjunction and disjunction (saṁyojana-viyojane) of those causes (teṣām hetunām).
Consciousness (saṁvid... sā) of the potter (kumbhakārasya), which (yā) (is) in the union of wheel, stick, etc. (cakra-daṇḍa-ādi-yojane), (is) undoubtedly Śiva Himself (śivaḥ eva hi). (Why?) Because (yasmāt) in the case of Consciousness (saṁvidaḥ) , what (kā) distinction (viśiṣṭatā) (could there be)?
But (tu) if (yadi) due to the manifestation of limits/distinctions (avaccheda-avabhāsanāt), Consciousness (saṁvittiḥ) of the potter (kaumbhakārī) were to be thought as different (from our beloved Lord Śiva) (bhinna-kalpā), (then) It --Consciousness-- would be placed (kṣepyā) among --i.e. together with-- stick, wheel, etc. (which constitute a group of additional causes) (daṇḍa-cakra-ādi-madhyataḥ).
Therefore (tasmāt), Śiva (śivaḥ), whose one Form/Body is the universe (viśva-eka-vigrahaḥ), (is) "the Doer" (kartā iti) regarding each of the creations (eka-eka-nirmāṇe). Even (api) the erroneous conception on the part of Puruṣa --category 12-- that he is the Doer (puṁsaḥ kartṛtva-abhimānaḥ) (is also) the Doing (kṛtiḥ) of the All-pervading One (vibhoḥ).
On this account (atas eva), since the relation of cause and effect remains (sthiteḥ... kārya-kāraṇa-bhāvasya) as the Highest Reality manifested like that (tathā-bhāna-parama-arthatayā), (there is) variety/diversity (citratā) (of Its --of the Highest Reality-- manifestations) in the world (loke) and (ca) in the scripture(s) (śāstre).
In Rauravasaṅgraha (raurava-saṅgrahe) (it is said): "Of the Unmanifest and Kalā --category 7-- (avyakta-kalayoḥ) from Māyā --category 6-- (māyātas... iti)". But (tu) in venerable Pūrva --i.e. in Mālinīvijayottaratantra-- (śrī-pūrve) it is said (kathyate): "The Unmanifest (avyaktam) (comes) from the Kalā category (kalā-tattvāt... iti)".
For that reason (tatas eva), with regard to this method/axiom that I have mentioned (asmad-ukte asmin sati nyāye), the explanation (vyākhyā) that (iti), That which has no mark --i.e. Avyakta or the Unmanifest-- (aliṅgakam) (arises) from that which is called Night --viz. from Māyā-- (niśā-ākhyānāt) when She --i.e. the Night-- has become Kalā (kalī-bhūtāt), (is) extremely fruitless/useless (ati-niṣphalā).
And (ca) in the world (loke), a scorpion (vṛścikaḥ) (can be manifested) from cow-dung (gomayāt), from a worm (kīṭāt), from imagination (saṅkalpāt), from a dream (svapnatas), from memory (smṛteḥ), from the will of a yogī (yogi-icchātas) and (ca) from the power of substances and mantra-s (dravya-mantra-prabhāvāt).
If (ced) (someone said that) it --i.e. the scorpion-- (saḥ) (is) another (anyaḥ eva), (I would) willingly (kāmam) (agree with him, but only that they are different) from their own special properties (sva-viśeṣatas) to some extent (kutaścid). It --the scorpion-- (saḥ) (is) certainly (tu) the same (tulyaḥ) everywhere (sarvatra), (viz.) there indeed is (asti tu) unity in the consideration of that --viz. of the scorpions-- (tad-parāmarśa-ekyam) (even if the scorpions are different from each other).
On that account (tatas eva), the existence in the scriptures of other viewpoints (anyā-dṛśī sthitiḥ... śāstreṣu) regarding even nature and succession --i.e. the order-- (of the tattva-s or categories) (svarūpe api krame api) is proper (yujyate) as the varied essential nature (of Śakti) is so (citrāt tathābhāva-svabhāvataḥ).
In Jñānottara (jñānottare), Puruṣa, Rāga, Vidyā, Kalā, Kāla and Māyā (pum-rāga-vit-kalā-kāla-māyāḥ) (appear) in succession (kramāt) (and) there is no (na asti) Niyati (niyatiḥ). In Vairiñca (vairiñce), Niyati (niyatiḥ) is heard (śrutā) as coming after Kāla --reading 'kālordhve' instead-- (kalā-ūrdhve).
Above (ūrdhvam) the triad of Puruṣa, Rāga and Vidyā (pumrāga-vit-trayāt) (comes) the capsule of Kāla and Niyati (kāla-niyati-sampuṭam). (After that come) Kalā and Māyā (kalā māyā iti). (The previous) succession (kramaḥ) is mentioned (kathitaḥ) in the Kiraṇatantra (kiraṇa-śāstra-gaḥ).
This (eṣaḥ) (is) the succession or order (kramaḥ) described/mentioned/explained (uddiṣṭaḥ) in Mātaṅgapārameśvara (mātaṅge pārameśvare): "Puruṣa (pumān) (associated) with Niyati (niyatyā), and (ca) Kāla (kālaḥ) endowed with Rāga, Vidyā and Kalā (rāga-vidyā-kalā-anvitaḥ... iti)".
(As) the true state (tattve) of the relation of cause and effect (kārya-kāraṇa-bhāvīye) has thus been established (ittham vyavasthite), I am (now) speaking (vacmaḥ) about the making of the causes (kāraṇa-kalpanām) as mentioned (kathitām) in venerable Pūrvaśāstra --i.e. in Mālinīvijayottaratantra-- (śrī-pūrva-śāstre).
Śiva (śivaḥ), whose viewing/doctrine is free (svatantra-dṛk-rūpaḥ) (and) who is exceedingly full of five Powers (pañca-śakti-su-nirbharaḥ), is divided (pravibhajyate) into five (pañcadhā) by the distinction/difference manifested by (His) Absolute Freedom (svātantrya-bhāsita-bhidā).
Since the Powers of Consciousness, Bliss, Will, Knowledge and Action become very evident (cit-ānanda-īṣaṇā-jñāna-kriyāṇām su-sphuṭatvataḥ), (there appears) a group of five categories (tattva-pañcakam) called Śiva, Śakti, Sadāśiva, Īśāna --also known as Īśvara-- and Vidyā --also known as Sadvidyā or Śuddhavidyā-- (śiva-śakti-sadā-īśāna-vidyā-ākhyam).
The respective difference (saḥ saḥ bhedaḥ) is determined (nirūpyate) even in each of these categories which are extremely replete with all the Powers (ekaikatra-api tattve asmin sarva-śakti-su-nirbhare) by means of the predominance of this or that (Power) (tad-tad-prādhānya-yogena) --confusing Sanskrit, but the meaning is clear: "Despite all of these categories are full to the brim of those five Powers, there is predominance of one Power in each of them"--.
For thus (it has been said) --another translation could be: 'For instance', but it does not look well in this context-- (tathā hi) (that) the All-pervading One (vibhuḥ), furnished with Total Fullness (due to) His own Absolute Freedom (sva-svatantratva-paripūrṇatayā), appears/shines (bhāti) in innumerable forms --lit. by innumerable, by many forms-- (niḥsaṅkhyaiḥ bahubhiḥ rūpaiḥ) as He is without any limitation (avaccheda-varjanāt).
"Those (knowers) related to Śambhu (śāmbhavāḥ), those who are born from Śakti (śakti-jāḥ), the Great Lords of Mantra (mantra-mahā-īśāḥ), the Lords of Mantra (mantra-nāyakāḥ) (and) Mantra-s (mantrāḥ iti)", those (amī), in order/succession (kramāt), are (syuḥ) the five (pañca) pure (viśuddhāḥ) groups (gaṇāḥ).
Whatever (yad yad... tad) form/nature (rūpam) (that) appears (bhāti) in each of its groups (svasmin svasmin gaṇe) in mutual connection (with it) (samanvayi) is said to be (uktam) "a category" (tattvam iti) among them (eṣu); as (for instance) the earth category, etc. (dharā-ādi-vat) (permeating all the worlds) from Kālāgni, etc. (kālāgni-āde).
Thus (tena), (there are those) who (yad), without (vinā eva) worshiping/serving a Guru (guru-upāsām), deceived (viḍambitāḥ) by the similarity of names (ākhyāna-sādṛśyena) (and) endowed with favorite viewpoints obtained from books (ātta-pustaka-abhīṣṭa-dṛṣṭayaḥ), said (prāhuḥ): "What (kaḥ) (is) the plan/method (here) (nayaḥ)?: 'Brahmā (brahmā), the lord of cessation (nivṛtti-adhipatiḥ), is not (na) counted (gaṇyate) as a separate category (pṛthak tattvam), but (tu) Sadāśiva, etc. (sadāśiva-ādyāḥ) are counted (gaṇyante) separately (pṛthak... iti)'. (And) why (kutas) this --expecting 'idam'-- (iyam) incompatibility in argument (ardha-jaratīyam) regarding this group of six (factors) (ṣaṭke) called causes (kāraṇa-sañjñe) constituted by Brahmā, Viṣṇu, Hara, Īśāna --i.e. Īśvara--, Suśiva --i.e. Sadāśiva-- (and) Anāśrita (brahma-viṣṇu-hara-īśāna-suśiva-anāśrita-ātmani... iti)?". That (argument of theirs) (tad) is (now) radically destroyed (mūlatas dhvastam): A cause (kāraṇam) is not (na hi) counted (gaṇitam) (as a separate category)!
Just as (yathā) a king (nṛpaḥ), a lord of the earth (pṛthivī-adhipatiḥ), is not at all (na hi) another category (apart from the earth itself) (tattva-antaram), so also (tathā) how (katham) (can) the lords of the various kalā-s --the meaning of this word is very ambiguous, it might mean 'power, sphere of power, etc.'-- (tad-tad-kalā-īśānaḥ) (be) other separate categories --reading 'pṛthak tattvāntaram', the meaning would be '(be) other categories separately'-- (pṛthak-tattva-antaram)?||30-59||
तदेवं पञ्चकमिदं शुद्धोऽध्वा परिभाष्यते।
तत्र साक्षाच्छिवेच्छैव कर्त्र्याभासितभेदिका॥६०॥
ईश्वरेच्छावशक्षुब्धभोगलोलिकचिद्गणान्।
संविभक्तुमघोरेशः सृजतीह सितेतरम्॥६१॥
Tadevaṁ pañcakamidaṁ śuddho'dhvā paribhāṣyate|
Tatra sākṣācchivecchaiva kartryābhāsitabhedikā||60||
Īśvarecchāvaśakṣubdhabhogalolikacidgaṇān|
Saṁvibhaktumaghoreśaḥ sṛjatīha sitetaram||61||
Thus (evam), this very (tad... idam) group of five (categories) (pañcakam) is called (paribhāṣyate) pure (śuddhaḥ) course (adhvā). There (tatra), Śiva's Will Itself (śiva-icchā eva) in person (sākṣāt) is the Doer (kartrī) who splits/divides that which has been manifested (ābhāsita-bhedikā).
Here (iha), Aghoreśa --also known as 'Ananta'-- (aghora-īśaḥ) emits/manifests (sṛjati) the opposite course --i.e. the impure course; li. 'other than white'-- (sita-itaram) in order to provide (saṁvibhaktum) the groups of sentient beings whose desire for bhoga or enjoyment has been agitated by the Power/Authority/Dominion of the Lord's Will --bhoga or enjoyment means 'worldliness'; reading 'lolikā' instead-- (īśvara-icchā-vaśa-kṣubdha-bhoga-lolika-cit-gaṇān) (with that very bhoga or enjoyment)||60-61||
Stanzas 62 to 87
अणूनां लोलिका नाम निष्कर्मा याभिलाषिता।
अपूर्णम्मन्यताज्ञानं मलं सावच्छिदोज्झिता॥६२॥
Aṇūnāṁ lolikā nāma niṣkarmā yābhilāṣitā|
Apūrṇammanyatājñānaṁ malaṁ sāvacchidojjhitā||62||
What is called (lolikā nāma... yā) 'lolikā' or 'desire' (lolikā) of the sentient beings in limitation --lit. atoms-- (aṇūnām) (is) a desire (abhilāṣitā) devoid of action --others interpret 'karma' as 'object' by following the meaning of the word 'karma' in Sanskrit grammar; I do not agree with them-- (niṣkarmā). (This 'lolikā') which is free from limits/boundaries (sa-avacchida-ujjhitā) (is) the (primordial) impurity --called 'Āṇavamala'-- (malam) (or) ignorance related to the (erroneous) conception of lack of Fullness (apūrṇam-manyatā-ajñānam)||62||
योग्यतामात्रमेवैतद्भाव्यवच्छेदसङ्ग्रहे।
मलस्तेनास्य न पृथक्तत्त्वभावोऽस्ति रागवत्॥६३॥
Yogyatāmātramevaitadbhāvyavacchedasaṅgrahe|
Malastenāsya na pṛthaktattvabhāvo'sti rāgavat||63||
This (etad) which is just fitness/suitableness (yogyatā-mātram eva) in attracting/favoring future limits (bhāvi-avaccheda-saṅgrahe) (is known as) mala or impurity (malaḥ). On that account (tena), it does not have the state of a separate category (asya na pṛthak-tattva-bhāvaḥ asti) as in the case of Rāga --one of the five Kañcuka-s or Sheaths-- (rāga-vat)||63||
निरवच्छेदकर्मांशमात्रावच्छेदतस्तु सा।
रागः पुंसि धियो धर्मः कर्मभेदविचित्रता॥६४॥
Niravacchedakarmāṁśamātrāvacchedatastu sā|
Rāgaḥ puṁsi dhiyo dharmaḥ karmabhedavicitratā||64||
Through the limit of only the 'karma' --action-- portion devoid of boundaries (nis-avaccheda-karma-aṁśa-mātra-avacchedatas tu), she --i.e. lolikā or desire-- (sā) (appears). Rāga --a tattva or category in the set of five Kañcuka-s or Sheaths-- (rāgaḥ), a quality (dharmaḥ) of buddhi or intellect (dhiyaḥ) (residing) in Puruṣa (puṁsi), (is) a variety consisting of different karma-s or actions --others translate karma-s as 'objects'-- (karma-bheda-vicitratā)||64||
अपूर्णमन्यता चेयं तथारूपावभासनम्।
स्वतन्त्रस्य शिवस्येच्छा घटरूपो यथा घटः॥६५॥
स्वात्मप्रच्छादनेच्छैव वस्तुभूतस्तथा मलः।
यथैवाव्यतिरिक्तस्य धरादेर्भावितात्मता॥६६॥
तथैवास्येति शास्त्रेषु व्यतिरिक्तः स्थितो मलः।
व्यतिरिक्तः स्वतन्त्रस्तु न कोऽपि शकटादिवत्॥६७॥
Apūrṇamanyatā ceyaṁ tathārūpāvabhāsanam|
Svatantrasya śivasyecchā ghaṭarūpo yathā ghaṭaḥ||65||
Svātmapracchādanecchaiva vastubhūtastathā malaḥ|
Yathaivāvyatiriktasya dharāderbhāvitātmatā||66||
Tathaivāsyeti śāstreṣu vyatiriktaḥ sthito malaḥ|
Vyatiriktaḥ svatantrastu na ko'pi śakaṭādivat||67||
And (ca) this (iyam) (erroneous) conception of lack of Fullness (apūrṇa-manyatā) becomes manifested in this form (as attachment and absence of renunciation/indifference to worldly objects) --expecting 'avabhāsitā'-- (tathā-rūpa-avabhāsanam).
Just as (yathā) (when) the Will (icchā) of Free Śiva (svatantrasya śivasya) takes the form of a pot --reading 'ghaṭa-rūpā', the real Bahuvrīhi compound-- (ghaṭa-rūpaḥ) (becomes) a pot (ghaṭaḥ), so also (tathā) Śiva's Will regarding hiding His own Self (sva-ātma-pracchādana-icchā eva) (becomes) mala or impurity --expecting 'malam', in neuter gender-- (malaḥ), which is a reality --i.e. which is something that really exists-- (vastu-bhūtaḥ).
Just as (yathā eva) (there is) a state engaged in becoming (bhāvitā-ātmatā) in the case of earth, etc. --i.e. that gross element, etc.-- (dharā-ādeḥ), which are not separate (from Śiva) (avyatiriktasya), so also (tathā eva), in the scriptures (śāstreṣu), mala or impurity (malaḥ) remains (sthitaḥ), 'in its case' (asya iti), (as) different (Śiva) (vyatiriktaḥ).
(Of course,) nothing (na kaḥ api) (is) different (vyatiriktaḥ) (or) independent (svatantraḥ tu) (from Śiva) as in the case of a carriage, etc. (śakaṭa-ādi-vat) (which is different and independent from the ground)||65-67||
तत्सद्वितीया साशुद्धिः शिवमुक्ताणुगा न किम्।
मलस्य रोद्ध्री काप्यस्ति शक्तिः सा चाप्यमुक्तगा॥६८॥
इति न्यायोज्झितो वादः श्रद्धामात्रैककल्पितः।
रोद्ध्री शक्तिर्जडस्यासौ स्वयं नैव प्रवर्तते॥६९॥
स्वयं प्रवृत्तौ विश्वं स्यात्तथा चेशनिका प्रमा।
मलस्य रोद्ध्रीं तां शक्तिमीशश्चेत्संयुनक्ति तत्॥७०॥
कीदृशं प्रत्यणुमिति प्रश्ने नास्त्युत्तरं वचः।
मलश्चावरणं तच्च नावार्यस्य विशेषकम्॥७१॥
उपलम्भं विहन्त्येतद्घटस्येव पटावृतिः।
मलेनावृतरूपाणामणूनां यत्सतत्त्वकम्॥७२॥
शिव एव न यत्पश्येत्तस्यैवासौ मलो भवेत्।
विभोर्ज्ञानक्रियामात्रसारस्याणुगणस्य च॥७३॥
तदभावो मलो रूपध्वंसायैव प्रकल्पते।
धर्माद्धर्मिणि यो भेदः समवायेन चैकता॥७४॥
न तद्भवद्भिरुदितं कणभोजनशिष्यवत्।
नामूर्तेन न मूर्तेन प्रावरीतुं च शक्यते॥७५॥
ज्ञानं चाक्षुषरश्मीनां तथाभावे सरत्यपि।
स एव च मलो मूर्तः किं ज्ञानेन न वेद्यते॥७६॥
सर्वगेण ततः सर्वः सर्वज्ञत्वं न किं भजेत्।
यश्च ध्वान्तात्प्रकाशस्यावृतिस्तत्प्रतिघातिभिः॥७७॥
मूर्तानां प्रतिघस्तेजोऽणूनां नामूर्त ईदृशम्।
न च चेतनमात्मानमस्वतन्त्रो मलः क्षमः॥७८॥
आवरीतुं न वाच्यं च मद्यावृतिनिदर्शनम्।
उक्तं भवद्भिरेवेत्थं जडः कर्ता नहि स्वयम्॥७९॥
स्वतन्त्रस्येश्वरस्यैताः शक्तयः प्रेरिकाः किल।
अतः कर्मविपाकज्ञप्रभुशक्तिबलेरितम्॥८०॥
मद्यं सूते मदं दुःखसुखमोहफलात्मकम्।
न चेशप्रेरितः पुंसो मल आवृणुयाद्यतः॥८१॥
निर्मले पुंसि नेशस्य प्रेरकत्वं तथोचितम्।
तुल्ये निर्मलभावे च प्रेरयेयुर्न ते कथम्॥८२॥
तमीशं प्रति युक्तं यद् भूयसां स्यात्सधर्मता।
तेन स्वरूपस्वातन्त्र्यमात्रं मलविजृम्भितम्॥८३॥
निर्णीतं विततं चैतन्मयान्यत्रेत्यलं पुनः।
मलोऽभिलाषश्चाज्ञानमविद्या लोलिकाप्रथा॥८४॥
भवदोषोऽनुप्लवश्च ग्लानिः शोषो विमूढता।
अहम्ममात्मतातङ्को मायाशक्तिरथावृतिः॥८५॥
दोषबीजं पशुत्वं च संसाराङ्कुरकारणम्।
इत्याद्यन्वर्थसञ्ज्ञाभिस्तत्र तत्रैष भण्यते॥८६॥
अस्मिन्सति भवति भवो दुष्टो भेदात्मनेति भवदोषः।
मञ्चवदस्मिन्दुःखस्रोतोऽणून्वहति यत्प्लवस्तेन॥८७॥
Tatsadvitīyā sāśuddhiḥ śivamuktāṇugā na kim|
Malasya roddhrī kāpyasti śaktiḥ sā cāpyamuktagā||68||
Iti nyāyojjhito vādaḥ śraddhāmātraikakalpitaḥ|
Roddhrī śaktirjaḍasyāsau svayaṁ naiva pravartate||69||
Svayaṁ pravṛttau viśvaṁ syāttathā ceśanikā pramā|
Malasya roddhrīṁ tāṁ śaktimīśaścetsaṁyunakti tat||70||
Kīdṛśaṁ pratyaṇumiti praśne nāstyuttaraṁ vacaḥ|
Malaścāvaraṇaṁ tacca nāvāryasya viśeṣakam||71||
Upalambhaṁ vihantyetadghaṭasyeva paṭāvṛtiḥ|
Malenāvṛtarūpāṇāmaṇūnāṁ yatsatattvakam||72||
Śiva eva na yatpaśyettasyaivāsau malo bhavet|
Vibhorjñānakriyāmātrasārasyāṇugaṇasya ca||73||
Tadabhāvo malo rūpadhvaṁsāyaiva prakalpate|
Dharmāddharmiṇi yo bhedaḥ samavāyena caikatā||74||
Na tadbhavadbhiruditaṁ kaṇabhojanaśiṣyavat|
Nāmūrtena na mūrtena prāvarītuṁ ca śakyate||75||
Jñānaṁ cākṣuṣaraśmīnāṁ tathābhāve saratyapi|
Sa eva ca malo mūrtaḥ kiṁ jñānena na vedyate||76||
Sarvageṇa tataḥ sarvaḥ sarvajñatvaṁ na kiṁ bhajet|
Yaśca dhvāntātprakāśasyāvṛtistatpratighātibhiḥ||77||
Mūrtānāṁ pratighastejo'ṇūnāṁ nāmūrta īdṛśam|
Na ca cetanamātmānamasvatantro malaḥ kṣamaḥ||78||
Āvarītuṁ na vācyaṁ ca madyāvṛtinidarśanam|
Uktaṁ bhavadbhirevetthaṁ jaḍaḥ kartā nahi svayam||79||
Svatantrasyeśvarasyaitāḥ śaktayaḥ prerikāḥ kila|
Ataḥ karmavipākajñaprabhuśaktibaleritam||80||
Madyaṁ sūte madaṁ duḥkhasukhamohaphalātmakam|
Na ceśapreritaḥ puṁso mala āvṛṇuyādyataḥ||81||
Nirmale puṁsi neśasya prerakatvaṁ tathocitam|
Tulye nirmalabhāve ca prerayeyurna te katham||82||
Tamīśaṁ prati yuktaṁ yad bhūyasāṁ syātsadharmatā|
Tena svarūpasvātantryamātraṁ malavijṛmbhitam||83||
Nirṇītaṁ vitataṁ caitanmayānyatretyalaṁ punaḥ|
Malo'bhilāṣaścājñānamavidyā lolikāprathā||84||
Bhavadoṣo'nuplavaśca glāniḥ śoṣo vimūḍhatā|
Ahammamātmatātaṅko māyāśaktirathāvṛtiḥ||85||
Doṣabījaṁ paśutvaṁ ca saṁsārāṅkurakāraṇam|
Ityādyanvarthasañjñābhistatra tatraiṣa bhaṇyate||86||
Asminsati bhavati bhavo duṣṭo bhedātmaneti bhavadoṣaḥ|
Mañcavadasminduḥkhasroto'ṇūnvahati yatplavastena||87||
(If) the (primordial) impurity --viz. Āṇavamala-- (sā aśuddhiḥ) were to be a second (reality) apart from Him (tad-sa-dvitīyā), (then) why (kim) is it not (na) residing in Śiva and in a liberated aṇu or atom --i.e. in a liberated being-- (śiva-mukta-aṇu-gā)?
(This is) a theory/doctrine (vādaḥ) devoid of logic (nyāya-ujjhitaḥ) (and) only conceived by mere faith (śraddhā-mātra-eka-kalpitaḥ): "There is (asti... ca) some (kā api) obstructing/stopping/shutting (roddhrī) power (śaktiḥ) of mala or impurity (malasya) that resides in the aṇu-s --lit. atoms-- or beings who are not liberated (api amukta-gā... iti)".
That (asau) obstructing/stopping/shutting (roddhrī) power (śaktiḥ) of what is insentient/inert --i.e. of mala or impurity-- (jaḍasya) does not at all proceed (na eva pravartate) by itself (svayam). If it --that power-- were to proceed (pravṛttau) by itself (svayam), it would be (syāt) the universe (viśvam) and also (tathā ca) the Knowledge (pramā) of the Lord (īśanikā).
If (ced) the Lord (īśaḥ) employs/directs (saṁyunakti) that (tām) obstructing/stopping/shutting (roddhrīm) power (śaktim) of mala or impurity (malasya), then (tad) there is no (na asti) answer (uttaram vacaḥ) to the question (praśne): "To what kind of (īdṛśam prati) aṇu --lit. atom-- or being (will Śiva obstruct/stop/shut) (aṇum)?
And (ca) (other people maintain that) mala or impurity (malaḥ) (is) a covering/veil (āvaraṇam), and (ca) it (tad) does not qualify (na... viśeṣakam) that which it is covered/veiled (āvāryasya). It (just) blocks (vihanti) the direct perception (upalambham). This (etad) (is) like (iva) covering a pot with a piece of cloth (ghaṭasya... paṭa-āvṛtiḥ).
(In that case,) Śiva Himself (śivaḥ eva) would not see (na... paśyet) the real nature (yad satattvakam... yad) of the aṇu-s --lit. atoms-- or beings (aṇūnām) covered (āvṛta-rūpāṇām) by mala or impurity (malena). (If this is so,) that (asau) mala or impurity (malaḥ) would belong to Him (tasya eva... bhavet).
In the case of the All-pervading One (vibhoḥ) whose essence is only Knowledge and Action (jñāna-kriyā-mātra-sārasya) as well as (asi) in the case of the group of aṇu-s --lit. atoms-- or beings (aṇu-gaṇasya), the absence of that --of Knowledge and Action-- (tad-abhāvaḥ), (called) mala or impurity (malaḥ), is fit (prakalpate) for the destruction of the nature (of those aṇu-s) (rūpa-dhvaṁsāya eva).
As the disciples of Kaṇabhojana --i.e. of Kaṇāda, the founder of Vaiśeṣika-- (affirm) (kaṇabhojana-śiṣya-vat), you are saying (bhavadbhiḥ uditam) that there is no difference or duality (yaḥ bhedaḥ... na tad) between quality and possessor of that quality (dharmāt dharmiṇi), but (ca) (rather there is) unity (between them) (ekatā) by means of constant and inseparable connection (samavāyena) --Abhinavagupta's Sanskrit is really far-fetched here--.
Knowledge (jñānam) cannot be veiled/covered (na... na... prāvarītum ca śakyate) by (mala or impurity) without form (amūrtena) (or) with form (mūrtena), although (api) (the aṇu) transmigrates (sarati). That is so in the case of the rays emerging from the eyes (cākṣuṣa-raśmīnām tathābhāve).
(If) that very (saḥ eva ca) mala or impurity (malaḥ) has a form (or not) (mūrtaḥ), why (kim) is not made known/recognized/experienced (na vedyate) by all-pervasive Knowledge (jñānena... sarvageṇa)? Therefore (tatas), why (kim) do not everyone have (sarvaḥ... na... bhajet) omniscience (sarvajñatvam)?
If (yaḥ ca) (someone affirmed that) light is covered (prakāśasya āvṛtiḥ) by darkness (dhvāntāt), (I would say this: Darkness is simply produced by) the opposition (pratighaḥ) between atoms of fire endowed with a form (mūrtānām... tejas-aṇūnām) (and other atoms) opposing them (tad-pratighātibhiḥ). Such (īdṛśam) (dhvānta or darkness) is not (na) formless --expecting 'amūrtam'-- (amūrtaḥ).
Non-free (asvatantraḥ) mala or impurity (malaḥ) cannot (na ca... kṣamaḥ) cover (āvarītum) the conscious Self (cetanam ātmānam). The example in which wine is covering (the conscious Self) (madya-āvṛti-nidarśanam) should not be mentioned (na vācyam ca).
It has been said (uktam) by you (bhavadbhiḥ eva) thus (ittham) (that) something which is inert or insentient (jaḍaḥ) is not (na hi) by itself (svayam) a doer (kartā). (The real Doer is) certainly (kila) these (etāḥ) Powers (śaktayaḥ) of the Free Lord (svatantrasya īśvarasya) that impel (prerikāḥ).
For this reason (atas), wine (madyam), impelled by the Force of the Power of the Lord who knows (the exact) ripening in the karma (karma-vipāka-jña-prabhu-śakti-bala-īritam), produces (sūte) inebriation (madam) consisting of the fruits (known as) pain, pleasure and delusion (duḥkha-sukha-moha-phala-ātmakam).
And (ca) mala or impurity (malaḥ), impelled by the Lord (īśa-preritaḥ), does not cover (na... āvṛṇuyāt) Puruṣa or individual soul (puṁsaḥ), because (yatas) Puruṣa or individual soul being (inherently) completely pure (nirmale puṁsi), the act of impelling (mala or impurity) (prerakatvam) on the part of the Lord (īśasya) would not be thus suitable (in this context) (na... tathā ucitam).
And (ca) if purity is the same (in both, in Lord and Puruṣa-s or individual souls) (tulye nirmala-bhāve ca), how (katham) (is that) they --viz. the individual souls-- (te) are not impelling (prerayeyuḥ na) that --i.e. mala or Impurity-- (tam) toward the Lord (īśam prati)?, which (yad) (would) appropriate (yuktam) (as) the possession of the (main) quality (sadharmatā) belongs to majority --lit. 'is of the most numerous'-- (bhūyasām syāt).
On that account (tena), the display/manifestation of mala or impurity (mala-vijṛmbhitam) is only the Absolute Freedom in (one's own) essential nature (svarūpa-svātantrya-mātram). On the other hand (punar), this (etad) has (already) been extensively investigated (nirṇītame vitatam ca) by me (mayā) elsewhere (anyatra). It is enough (iti alam)!
This (eṣaḥ) mala or impurity (malaḥ) is called (bhaṇyate) there --in the scriptures-- (tatra) by appropriate/clear names (anvartha-sañjñābhiḥ): "Longing (abhilāṣaḥ ca), ignorance (ajñānam avidyā), desire (lolikā), lack of expansion (aprathā), fault (generating) Transmigration (bhava-doṣaḥ), ship (anuplavaḥ), depression/weakness (glāniḥ), desiccation (śoṣaḥ), total delusion/bewilderment (vimūḍhatā), state of I and mine (aham-mama-ātmatā), disquiet/fear (ātaṅkaḥ), power of Māyā (māyā-śaktiḥ atha), covering (āvṛtiḥ), seed of faults (doṣa-bījam), state of a paśu or beast --i.e. bondage-- (paśutvam) and (ca) cause of the sprout of Transmigration (saṁsāra-aṅkura-kāraṇam), etc. (iti-ādi)".
(Mala or impurity is known as) fault (generating) Transmigration (bhava-doṣaḥ) (because) when it is --i.e. in its presence-- (asmin asti) there is (bhavati) a defiled (duṣṭaḥ) Transmigration (bhavaḥ) by means of duality (bheda-ātmanā iti). (And mala or impurity is called) ship (plavaḥ) because (yad... tena), when it is present (asmin), the stream of pain (duḥkha-srotas) carries (vahati) the aṇu-s or atoms --i.e. the nara-s or limited souls-- (aṇūn) as if it were a platform (mañca-vat)||68-87||
Stanzas 88 to 121
शेषास्तु सुगमरूपाः शब्दास्तत्रार्थमूहयेदुचितम्।
संसारकारणं कर्म संसाराङ्कुर उच्यते॥८८॥
चतुर्दशविधं भूतवैचित्र्यं कर्मजं यतः।
अत एव साङ्ख्ययोगपाञ्चरात्रादिशासने॥८९॥
अहम्ममेति सन्त्यागो नैष्कर्म्यायोपदिश्यते।
निष्कर्मा हि स्थिते मूलमलेऽप्यज्ञाननामनि॥९०॥
वैचित्र्यकारणाभावान्नोर्ध्वं सरति नाप्यधः।
केवलं पारिमित्येन शिवाभेदमसंस्पृशन्॥९१॥
विज्ञानकेवली प्रोक्तः शुद्धचिन्मात्रसंस्थितः।
स पुनः शाम्भवेच्छातः शिवाभेदं परामृशन्॥९२॥
क्रमान्मन्त्रेशतन्नेतृरूपो याति शिवात्मताम्।
ननु कारणमेतस्य कर्मणश्चेन्मलः कथम्॥९३॥
स विज्ञानाकलस्यापि न सूते कर्मसन्ततिम्।
मैवं स हि मलो ज्ञानाकले दिध्वंसिषुः कथम्॥९४॥
हेतुः स्याद्ध्वंसमानत्वं स्वातन्त्र्यादेव चोद्भवेत्।
दिध्वंसिषुध्वंसमानध्वस्ताख्यासु तिसृष्वथ॥९५॥
दशास्वन्तःकृतावस्थान्तरासु स्वक्रमस्थितेः।
विज्ञानाकलमन्त्रेशतदीशादित्वकल्पना॥९६॥
Śeṣāstu sugamarūpāḥ śabdāstatrārthamūhayeducitam|
Saṁsārakāraṇaṁ karma saṁsārāṅkura ucyate||88||
Caturdaśavidhaṁ bhūtavaicitryaṁ karmajaṁ yataḥ|
Ata eva sāṅkhyayogapāñcarātrādiśāsane||89||
Ahammameti santyāgo naiṣkarmyāyopadiśyate|
Niṣkarmā hi sthite mūlamale'pyajñānanāmani||90||
Vaicitryakāraṇābhāvānnordhvaṁ sarati nāpyadhaḥ|
Kevalaṁ pārimityena śivābhedamasaṁspṛśan||91||
Vijñānakevalī proktaḥ śuddhacinmātrasaṁsthitaḥ|
Sa punaḥ śāmbhavecchātaḥ śivābhedaṁ parāmṛśan||92||
Kramānmantreśatannetṛrūpo yāti śivātmatām|
Nanu kāraṇametasya karmaṇaścenmalaḥ katham||93||
Sa vijñānākalasyāpi na sūte karmasantatim|
Maivaṁ sa hi malo jñānākale didhvaṁsiṣuḥ katham||94||
Hetuḥ syāddhvaṁsamānatvaṁ svātantryādeva codbhavet|
Didhvaṁsiṣudhvaṁsamānadhvastākhyāsu tisṛṣvatha||95||
Daśāsvantaḥkṛtāvasthāntarāsu svakramasthiteḥ|
Vijñānākalamantreśatadīśāditvakalpanā||96||
The remaining (śeṣāḥ tu) words --i.e. names-- (śabdāḥ) are easy to understand (sugama-rūpāḥ). In them (tatra) the proper meaning (artham... ucitam) is (easily) inferred --expecting 'ūhyate'-- (ūhayet).
Karma (karma), the cause of Saṁsāra or Transmigration (saṁsāra-kāraṇam), is said to be (ucyate) the sprout of Transmigration (saṁsāra-aṅkuraḥ) because (yatas) the fourteenfold (caturdaśavidham) variety of living beings (bhūta-vaicitryam) is born from Karma (karma-jam).
For this very reason (atas eva), in the doctrine of Sāṅkhya, Yoga, Pāñcarātra, etc. (sāṅkhya-yoga-pāñcarātra-ādi-śāsane), renunciation (santyāgaḥ) of I and mine (aham-mama iti) is taught/advised (upadiśyate) to attain a condition which is devoid of Karma (naiṣkarmyāya).
He who is without Karma --i.e. the Vijñānakevalī, also known as Vijñānākala-- (niṣkarmā hi) moves (sarati) neither (na) upward (ūrdhvam) —since the root mala or impurity called Ajñāna or Ignorance --viz. Āṇavamala-- is (still) present (sthite mūla-male api ajñāna-nāmani)— nor (na api) downward (adhas) —since the cause of the variety --i.e. Karma-- is absent (vaicitrya-kāraṇa-abhāvāt)—.
(The Vijñānakevalī) is not in contact (asaṁspṛśan) with the non-duality of Śiva (śiva-abhedam) only (kevalam) because of (his) limitation (pārimityena). The Vijñānakevalī (vijñāna-kevalī) is said to be (proktaḥ) remaining only as pure Consciousness (śuddha-cit-mātra-saṁsthitaḥ).
He (saḥ), however (punar), through Śambhu's Will (śāmbhava-icchātas), by laying hold of (parāmṛśan) unity with Śiva (śiva-abhedam), assumes successively the form of Mantra, Lord (of the Mantra) --viz. Mantreśvara-- and Lord of that --i.e. Lord of the Lord of the Mantra, viz. Mantramaheśvara-- (kramāt mantra-īśa-tad-netṛ-rūpaḥ) (till he) attains the essence/nature of Śiva (yāti śiva-ātmatām).
An objection/doubt (nanu): If (ced) mala or impurity (malaḥ) (is) the cause (kāraṇam) of this Karma (etasya karmaṇaḥ), how (katham) (is that) it --i.e. mala or impurity-- (saḥ) does not produce (sūte) a series of Karma-s (karma-santatim) even (api) in the case of the Vijñānākala --or Vijñānakevalī-- (vijñānākalasya)?
(The answer to that objection/doubt is as follows:) Not (mā) so (evam)! How (katham) could mala or impurity which desires to be destroyed in the Vijñānākala be (sa hi malo jñānākale didhvaṁsiṣuḥ... syāt) a cause (for a future series of Karma-s) (hetuḥ)? (On the other hand,) the course of (its) destruction --I had to translate 'mānatvam' as 'course' because the other dictionary meanings of that word just do not fit, e.g. purpose, appearance, dimension, etc.-- (dhvaṁsa-mānatvam) arises (udbhavet) freely (svātantryāt eva ca).
In the three states called 'desiring to be destroyed', 'in course of (its) destruction' and 'destroyed' (didhvaṁsiṣu-dhvaṁsa-māna-dhvasta-ākhyāsu tisṛṣu atha... daśāsu) —in which there are intermediate states (antaḥkṛta-avasthā-antarāsu) according to their own position in the sequence (sva-krama-sthiteḥ)— the formation of Vijñānākala, Mantra, Lord (of the Mantra) --viz. Mantreśvara--, Lord of that --i.e. Lord of the Lord of the Mantra, viz. Mantramaheśvara-- and the Primordial Condition --i.e. Śiva-- (vijñāna-akala-mantra-īśa-tad-īśa-āditva-kalpanā) (remains)||88-96||
ततश्च सुप्ते तुर्ये च वक्ष्यते बहुभेदता।
अतः प्रध्वंसनौन्मुख्यखिलीभूतस्वशक्तिकः॥९७॥
कर्मणो हेतुतामेतु मलः कथमिवोच्यताम्।
किं च कर्मापि न मलाद्यतः कर्म क्रियात्मकम्॥९८॥
क्रिया च कर्तृतारूपात्स्वातन्त्र्यान्न पुनर्मलात्।
या त्वस्य कर्मणश्चित्रफलदत्वेन कर्मता॥९९॥
प्रसिद्धा सा न सङ्कोचं विनात्मनि मलश्च सः।
विचित्रं हि फलं भिन्नं भोग्यत्वेनाभिमन्यते॥१००॥
भोक्तर्यात्मनि तेनेयं भेदरूपा व्यवस्थितिः।
इति स्वकार्यप्रसवे सहकारित्वमाश्रयन्॥१०१॥
सामर्थ्यव्यञ्जकत्वेन कर्मणः कारणं मलः।
नन्वेवं कर्मसद्भावान्मलस्यापि स्थितेः कथम्॥१०२॥
विज्ञानाकलता तस्य सङ्कोचो ह्यस्ति तादृशः।
मैवमध्वस्तसङ्कोचोऽप्यसौ भावनया दृढम्॥१०३॥
नाहं कर्तेति मन्वानः कर्मसंस्कारमुज्झति।
फलिष्यतीदं कर्मेति या दृढा वृत्तिरात्मनि॥१०४॥
स संस्कारः फलायेह न तु स्मरणकारणम्।
अप्रध्वस्तेऽपि सङ्कोचे नाहं कर्तेति भावनात्॥१०५॥
न फलं क्षीवमूढादेः प्रायश्चित्तेऽथ वा कृते।
यन्मयाद्य तपस्तप्तं तदस्मै स्यादिति स्फुटम्॥१०६॥
अभिसन्धिमतः कर्म न फलेदभिसन्धितः।
तथाभिसन्धानाख्यां तु मानसे कर्मसंस्क्रियाम्॥१०७॥
फलोपरक्तां विदधत्कल्पते फलसम्पदे।
यस्तु तत्रापि दार्ढ्येन फलसंस्कारमुज्झति॥१०८॥
स तत्फलत्यागकृतं विशिष्टं फलमश्नुते।
अनया परिपाट्या यः समस्तां कर्मसन्ततिम्॥१०९॥
अनहंयुतया प्रोज्झेत्ससङ्कोचोऽपि सोऽकलः।
नन्वित्थं दुष्कृतं किञ्चिदात्मीयमभिसन्धितः॥११०॥
परस्मै स्यान्न विज्ञातं भवता तात्त्विकं वचः।
तस्य भोक्तुस्तथा चेत्स्यादभिसन्धिर्यथात्मनि॥१११॥
तदवश्यं परस्यापि सतस्तद्दुष्कृतं भवेत्।
पराभिसन्धिसंवित्तौ स्वाभिसन्धिर्दृढीभवेत्॥११२॥
अभिसन्धानविरहे त्वस्य नो फलयोगिता।
न मे दुष्कृतमित्येषा रूढिस्तस्याफलाय सा॥११३॥
Tataśca supte turye ca vakṣyate bahubhedatā|
Ataḥ pradhvaṁsanaunmukhyakhilībhūtasvaśaktikaḥ||97||
Karmaṇo hetutāmetu malaḥ kathamivocyatām|
Kiṁ ca karmāpi na malādyataḥ karma kriyātmakam||98||
Kriyā ca kartṛtārūpātsvātantryānna punarmalāt|
Yā tvasya karmaṇaścitraphaladatvena karmatā||99||
Prasiddhā sā na saṅkocaṁ vinātmani malaśca saḥ|
Vicitraṁ hi phalaṁ bhinnaṁ bhogyatvenābhimanyate||100||
Bhoktaryātmani teneyaṁ bhedarūpā vyavasthitiḥ|
Iti svakāryaprasave sahakāritvamāśrayan||101||
Sāmarthyavyañjakatvena karmaṇaḥ kāraṇaṁ malaḥ|
Nanvevaṁ karmasadbhāvānmalasyāpi sthiteḥ katham||102||
Vijñānākalatā tasya saṅkoco hyasti tādṛśaḥ|
Maivamadhvastasaṅkoco'pyasau bhāvanayā dṛḍham||103||
Nāhaṁ karteti manvānaḥ karmasaṁskāramujjhati|
Phaliṣyatīdaṁ karmeti yā dṛḍhā vṛttirātmani||104||
Sa saṁskāraḥ phalāyeha na tu smaraṇakāraṇam|
Apradhvaste'pi saṅkoce nāhaṁ karteti bhāvanāt||105||
Na phalaṁ kṣīvamūḍhādeḥ prāyaścitte'tha vā kṛte|
Yanmayādya tapastaptaṁ tadasmai syāditi sphuṭam||106||
Abhisandhimataḥ karma na phaledabhisandhitaḥ|
Tathābhisandhānākhyāṁ tu mānase karmasaṁskriyām||107||
Phaloparaktāṁ vidadhatkalpate phalasampade|
Yastu tatrāpi dārḍhyena phalasaṁskāramujjhati||108||
Sa tatphalatyāgakṛtaṁ viśiṣṭaṁ phalamaśnute|
Anayā paripāṭyā yaḥ samastāṁ karmasantatim||109||
Anahaṁyutayā projjhetsasaṅkoco'pi so'kalaḥ|
Nanvitthaṁ duṣkṛtaṁ kiñcidātmīyamabhisandhitaḥ||110||
Parasmai syānna vijñātaṁ bhavatā tāttvikaṁ vacaḥ|
Tasya bhoktustathā cetsyādabhisandhiryathātmani||111||
Tadavaśyaṁ parasyāpi satastadduṣkṛtaṁ bhavet|
Parābhisandhisaṁvittau svābhisandhirdṛḍhībhavet||112||
Abhisandhānavirahe tvasya no phalayogitā|
Na me duṣkṛtamityeṣā rūḍhistasyāphalāya sā||113||
On that account (tatas ca), the many divisions (bahu-bhedatā) in deep sleep (supte) and (ca) Turya --the fourth state of consciousness-- (turye) will be spoken about later (vakṣyate).
For this reason (atas), when its power --i.e. the power of mala or impurity, also known as Āṇavamala-- has become very weak --lit. powerless-- due to an upward orientation toward the Destroyer --i.e. the Great Lord-- (pradhvaṁsana-aunmukhya-khilībhūta-sva-śaktikaḥ), let it be said (ucyatām) how possibly (katham iva) could mala or impurity become the cause (hetutām etu malaḥ) of Karma (karmaṇaḥ)?
Moreover (kim ca), even (api) Karma (karma) does not (come) (na) from mala or impurity (malāt) because (yatas) Karma (karma) consists of activity (kriyā-ātmakam); and (ca) activity (kriyā) (comes) from the Freedom (of Śiva) (svātantryāt) which is Doership --i.e. His Freedom is Doership-- (kartṛtā-rūpāt) and not (na punar) from mala (malāt).
The state or effect of Karma (karmatā... sā), which (yā tu) is well-known (prasiddhā) as a giver of the multiple fruits (citra-phala-datvena) of its Karma (asya karmaṇaḥ), cannot (exist) (na) without (vinā) a contraction (saṅkocam) in the Self (ātmani); and (ca) that (contraction) (saḥ) (is) mala or impurity (malaḥ).
When the Subject --lit. Enjoyer-- or Self (erroneously) considers --expecting 'abhimanyamāne'-- (abhimanyate... bhoktari ātmani) the manifold (vicitram hi) (and) different (bhinnam) fruit(s) (phalam) to be something to be experienced/enjoyed (bhogyatvena), this (iyam) dualistic abiding --i.e. this abiding in duality-- (bheda-rūpā vyavasthitiḥ) is due to that (tena) --another way to translate this stanza would be: "He -i.e. the Self or Subject- (erroneously) considers the manifold (and) different fruit(s) to be something to be experienced/enjoyed. This dualistic abiding --i.e. this abiding in duality-- on the part of the Subject --lit. Enjoyer-- or Self is due to that"; Abhinavagupta could have been clearer here--.
Thus (iti), (Karma) becomes cooperative --expecting 'āśrayat'-- (sahakāritvam āśrayan) (with mala or impurity) in the generation of its own effects (sva-kārya-prasave). (Therefore, it can be said that) mala (malaḥ), as the manifestor of (its --of Karma--) power (sāmarthya-vyañjakatvena) (is) the cause (kāraṇam) of Karma (karmaṇaḥ).
An objection/doubt (nanu): Thus (evam), since mala or impurity remains (malasya api sthiteḥ) as the real being of Karma --in my humble opinion, Abhinavagupta is using Ablative case in the sense of "as"-- (karma-sadbhāvāt), (then) how (katham) (can one speak about) the condition of Vijñānākala --in which the knower remains as pure Consciousness-- (vijñāna-akalatā)? Because (hi) his --of the Vijñānākala-- (tasya) contraction (saṅkocaḥ) is (asti) such like (that in inferior knowers --e.g. in Pralayākala--) (tādṛśaḥ) --Abhinavagupta wrote in a very confusing way here--.
Not (mā) so (evam)! Although (api) contraction is not (yet) destroyed (adhvasta-saṅkocaḥ), he --i.e. the Vijñānākala-- (asau) firmly (dṛḍham), by contemplation (bhāvanayā), abandons (ujjhati) the latent impressions of Karma (karma-saṁskāram) by thinking (manvānaḥ): "I (aham) am not (na) the doer (kartā iti)".
Here (iha), the latent impression (saḥ saṁskāraḥ) that bears fruit --lit. for the fruit-- (phalāya) (is) the firm (dṛḍhā) state/attitude/sense (vṛttiḥ) in oneself (ātmani) that (yā) "this (idam) Karma (karma) will yield fruit (phaliṣyati... iti)", and not (na tu) (that latent impression which is) the cause of memory (smaraṇa-kāraṇam).
Although the contraction had not been destroyed (apradhvaste api saṅkoce) by the contemplation (bhāvanāt) (that) "I (aham) am not (na) the doer (kartā iti)", there is no fruit (na phalam) (for their actions) in the case of a drunk person, a fool, etc. (kṣīva-mūḍha-ādeḥ), or else (atha vā) when an expiation has been performed (prāyaścitte... kṛte).
When someone has a clear purpose --expecting 'sphuṭābhisandhiḥ'-- (sphuṭam... abhisandhim) (that) "That (tad) austerity (tapas) which I have practiced (yad mayā... taptam) today (adya) should be (syāt) for him --for this person-- (asmai... iti)", therefore (atas) Karma (karma) does not produce fruit (for the one who practiced that austerity) (na phalet) since that was his intention (abhisandhitaḥ) --a bit far-fetched Sanskrit here--.
He who causes (vidadhat) in (his) mind (mānase) the karmic latent impression (karma-saṁskriyām) called 'the promise/declaration is like this' --i.e. this austerity is not for me but for him-- (tathā-abhisandhāna-ākhyām), which --viz. the karmic latent impression-- is colored by (its respective) fruit (phala-uparaktām), produces (kalpate) abundance of fruits (for that person, and not for himself) (phala-sampade).
But (tu) he (saḥ) who (yaḥ) even (api) in that case (tatra) abandons (ujjhati) with firmness (dārḍhyena) the latent impression of the fruit (phala-saṁskāram) obtains (aśnute) a special (viśiṣṭam) fruit (phalam) produced by abandoning that fruit --or also "the fruit of that (latent impression)"-- (tad-phala-tyāga-kṛtam).
He (saḥ) (is) a Vijñānākala (akalaḥ) who (yaḥ), by this method (anayā paripāṭyā) (and) not endowed with 'aham' or 'I' --in the sense of 'an ego that is the doer'-- (an-aham-yutayā), even (api) with contraction (sa-saṅkocaḥ), abandons (projjhet) the whole series of Karma (samastām karma-santatim).
An objection/doubt (nanu): In this way (ittham), some (kiñcid) evil action (duṣkṛtaṁ) one did --lit. one's own-- (ātmīyam) could be (syāt) redirected toward someone else (parasmai) if that is the intention (abhisandhitaḥ). You have not understood the truth in (my) words --lit. you have not understood the true word-- (na vijñātam bhavatā tāttvikam vacas).
If (ced) the intention (abhisandhiḥ) of that enjoyer --i.e. the other person-- (tasya bhoktuḥ) is (syāt) so --i.e. the same-- (tathā) as (yathā) in oneself (ātmani), then (tad) (the fruit of) that evil action (tad-duṣkṛtam) certainly (avaśyam) would be --viz. would belong to-- (bhavet) the other person (parasya api) equally (satas).
One's own intention (sva-abhisandhiḥ) becomes firm (dṛḍhī-bhavet) in the consciousness of the intention of the other person (para-abhisandhi-saṁvittau), but (tu) in the absence of (that) intention (in such a person) (abhisandhāna-virahe) it does not bear fruit for him --lit. there is no connection with the fruit in his case-- (asya no phala-yogitā). "It is not (na) my (me) evil action (duṣkṛtam iti)", this very (eṣā... sā) decision (rūḍhiḥ) (causes that evil action) to not produce fruit (aphalāya) for him (tasya)||97-113||
पराभिसन्धिविच्छेदे स्वात्मनानभिसंहितौ।
द्वयोरपि फलं न स्यान्नाशहेतुव्यवस्थितेः॥११४॥
Parābhisandhivicchede svātmanānabhisaṁhitau|
Dvayorapi phalaṁ na syānnāśahetuvyavasthiteḥ||114||
When there is cessation of the intention of the other person (para-abhisandhi-vicchede) (and) when oneself does not have (either) the intention (sva-ātmanā an-abhisaṁhitau), (then) the fruit (phalam) is not (na syāt) of either of them both (dvayoḥ api) because (this state) remains as the cause of the destruction (of Karma and its fruit) (nāśa-hetu-vyavasthiteḥ)||114||
सुखहेतौ सुखे चास्य सामान्यादभिसन्धितः।
निर्विशेषादपि न्याय्या धर्मादिफलभोक्तृता॥११५॥
दुःखं मे दुःखहेतुर्वा स्तादित्येष पुनर्न तु।
सामान्योऽप्यभिसन्धिः स्यात्तदधर्मस्य नागमः॥११६॥
Sukhahetau sukhe cāsya sāmānyādabhisandhitaḥ|
Nirviśeṣādapi nyāyyā dharmādiphalabhoktṛtā||115||
Duḥkhaṁ me duḥkhaheturvā stādityeṣa punarna tu|
Sāmānyo'pyabhisandhiḥ syāttadadharmasya nāgamaḥ||116||
In general (sāmānyāt), one's own intention (asya... abhisandhitaḥ) has to do with happiness (sukhe) and (ca) the cause of happiness (sukha-hetau). (Thus) the condition of enjoyer of the fruit of dharma --righteousness--, etc. (dharma-ādi-phala-bhoktṛtā) (is) equally (nirviśeṣāt api) usual/correct (nyāyyā).
"Let pain or the cause of pain be (duḥkham... duḥkha-hetuḥ vā stāt) for me (me... iti)": However (punar), this (eṣaḥ) intention (abhisandhiḥ) is not at all (na tu... syāt) common (sāmānyaḥ api). Therefore (tad), adharma or unrighteousness --some interpret "adharma" as "evil actions (from others)"-- does not appear/come (adharmasya na āgamaḥ)||115-116||
प्रकृतं ब्रूमहे ज्ञानाकलस्योक्तचरस्य यत्।
अनहंयुतया सर्वा विलीनाः कर्मसंस्क्रियाः॥११७॥
Prakṛtaṁ brūmahe jñānākalasyoktacarasya yat|
Anahaṁyutayā sarvā vilīnāḥ karmasaṁskriyāḥ||117||
(Now) I am speaking (brūmahe) (again) about the subject under discussion (prakṛtam): That (yad) all (sarvāḥ) the latent impressions of Karma (karma-saṁskriyāḥ) of the Vijñānākala who behaves/practices in the above-mentioned manner (jñāna-akalasya ukta-carasya) are completely dissolved (vilīnāḥ) since he is not endowed with 'aham' or 'I' --in the sense of 'an ego that is the doer'-- (an-aham-yutayā)||117||
तस्मादस्य न कर्मास्ति कस्यापि सहकारिताम्।
मलः करोतु तेनायं ध्वंसमानत्वमश्नुते॥११८॥
Tasmādasya na karmāsti kasyāpi sahakāritām|
Malaḥ karotu tenāyaṁ dhvaṁsamānatvamaśnute||118||
Therefore (tasmāt), there is no (more) (na... asti) Karma (karma) for him (asya). May mala or impurity not assist/cooperate (na... sahakāritām... malaḥ karotu) in anything (else) (na... kasya api)! --i.e. "May mala or impurity not cause more Karma!", viz. "Mala will not cause more Karma"--. For that reason --i.e. because mala does not cause more Karma-- (tena), it --mala or impurity-- (ayam) is in course of (its) destruction (dhvaṁsa-mānatvam aśnute)||118||
अपध्वस्तमलस्त्वन्तःशिवावेशवशीकृतः।
अहम्भावपरोऽप्येति न कर्माधीनवृत्तिताम्॥११९॥
Apadhvastamalastvantaḥśivāveśavaśīkṛtaḥ|
Ahambhāvaparo'pyeti na karmādhīnavṛttitām||119||
He in whom mala or impurity has been destroyed (apadhvasta-malaḥ tu), who is dominated by an internal absorption in Śiva (antar-śiva-āveśa-vaśīkṛtaḥ) (and) who is also completely devoted to I-consciousness (aham-bhāva-paraḥ api), does not become dependent on Karma (eti na karma-adhīna-vṛttitām)||119||
उक्तं श्रीपूर्वशास्त्रे च तदेतत्परमेशिना।
मलमज्ञानमिच्छन्ति संसाराङ्कुरकारणम्॥१२०॥
धर्माधर्मात्मकं कर्म सुखदुःखादिलक्षणम्।
लक्षयेत्सुखदुःखादि स्वं कार्यं हेतुभावतः॥१२१॥
Uktaṁ śrīpūrvaśāstre ca tadetatparameśinā|
Malamajñānamicchanti saṁsārāṅkurakāraṇam||120||
Dharmādharmātmakaṁ karma sukhaduḥkhādilakṣaṇam|
Lakṣayetsukhaduḥkhādi svaṁ kāryaṁ hetubhāvataḥ||121||
That very thing (ca tad etad) has been said (uktam) in venerable Pūrvaśāstra --Mālinīvijayottaratantra-- (śrī-pūrva-śāstre) by the Supreme Lord (parama-īśinā):
"They --the sages-- maintain (icchanti) that mala (malam) (is) ignorance (ajñānam) (and) the cause of the sprout of Saṁsāra --Transmigration full of sorrow-- (saṁsāra-aṅkura-kāraṇam). Right and wrong actions (dharma-adharma-ātmakaṁ karma) are characterized by (the presence of) pleasure, pain, etc. (sukha-duḥkha-ādi-lakṣaṇam)".
He perceives (lakṣayet) its effect --i.e. the effect of his own (Karma)-- (svam kāryam) as pleasure, pain, etc. (sukha-duḥkha-ādi) according to causality --viz. according to the causes of that Karma-- (hetu-bhāvatas)||120-121||
Stanzas 122 to 137
नहि हेतुः कदाप्यास्ते विना कार्यं निजं क्वचित्।
हेतुता योग्यतैवासौ फलानन्तर्यभाविता॥१२२॥
Nahi hetuḥ kadāpyāste vinā kāryaṁ nijaṁ kvacit|
Hetutā yogyataivāsau phalānantaryabhāvitā||122||
Never (na... kadā api) a cause (hetuḥ) remains (āste) anywhere (na... kvacid) without (vinā) (its) effect (kāryam). Causality (hetutā) (is) only fitness/capacity (to generate an effect) (yogyatā eva). It --causality-- (asau) is exhibited by the immediate proximity of (its) fruit (phala-ānantarya-bhāvitā)||122||
पूर्वकस्य तु हेतुत्वं पारम्पर्येण किं च तत्।
लक्ष्यते सुखदुःखाद्यैः समाने दृष्टकारणे॥१२३॥
चित्रैर्हेत्वन्तरं किञ्चित्तच्च कर्मेह दर्शनात्।
स्वाङ्गे प्रसादरौक्ष्यादि जायमानं स्वकर्मणा॥१२४॥
दृष्टमित्यन्यदेहस्थं कारणं कर्म कल्प्यते।
इहाप्यन्यान्यदेहस्थे स्फुटं कर्मफले यतः॥१२५॥
कृषिकर्म मधौ भोगः शरद्यन्या च सा तनुः।
अनुसन्धातुरेकस्य सम्भवस्तु यतस्ततः॥१२६॥
तस्यैव तत्फलं चित्रं कर्म यस्य पुरातनम्।
क्षीवोऽपि राजा सूदं चेदादिशेत्प्रातरीदृशम्॥१२७॥
भोजयेत्यनुसन्धानाद्विना प्राप्नोति तत्फलम्।
इत्थं जन्मान्तरोपात्तकर्माप्यद्यानुसन्धिना॥१२८॥
विना भुङ्क्ते फलं हेतुस्तत्र प्राच्या ह्यकम्पता।
अत एव कृतं कर्म कर्मणा तपसापि वा॥१२९॥
ज्ञानेन वा निरुध्येत फलपाकेष्वनुन्मुखम्।
आरब्धकार्यं देहेऽस्मिन् यत्पुनः कर्म तत्कथम्॥१३०॥
उच्छिद्यतामन्त्यदशं निरोद्धुं नहि शक्यते।
तत्रैव देहे यत्त्वन्यदद्यगं वा पुरातनम्॥१३१॥
कर्म तज्ज्ञानदीक्षाद्यैः शण्ढीकर्तुं प्रसह्यते।
तथा संस्कारदार्ढ्यं हि फलाय दृढता पुनः॥१३२॥
यदा यदा विनश्येत कर्मध्वस्तं तदा तदा।
अतो मोहपराधीनो यद्यप्यकृत किञ्चन॥१३३॥
तथापि ज्ञानकाले तत्सर्वमेव प्रदह्यते।
उक्तं च श्रीपूर्वेऽहानादानः सर्वदृगुल्वणः॥१३४॥
मुहूर्तान्निर्दहेत्सर्वं देहस्थमकृतं कृतम्।
देहस्थमिति देहेन सह तादात्म्यमाश्रिता॥१३५॥
स्वाच्छन्द्यात्संविदेवोक्ता तत्रस्थं कर्म दह्यते।
देहैक्यवासनात्यागात्स च विश्वात्मतास्थितेः॥१३६॥
अकालकलिते व्यापिन्यभिन्ने या हि संस्क्रिया।
सङ्कोच एव सानेन सोऽपि देहैकतामयः॥१३७॥
Pūrvakasya tu hetutvaṁ pāramparyeṇa kiṁ ca tat|
Lakṣyate sukhaduḥkhādyaiḥ samāne dṛṣṭakāraṇe||123||
Citrairhetvantaraṁ kiñcittacca karmeha darśanāt|
Svāṅge prasādaraukṣyādi jāyamānaṁ svakarmaṇā||124||
Dṛṣṭamityanyadehasthaṁ kāraṇaṁ karma kalpyate|
Ihāpyanyānyadehasthe sphuṭaṁ karmaphale yataḥ||125||
Kṛṣikarma madhau bhogaḥ śaradyanyā ca sā tanuḥ|
Anusandhāturekasya sambhavastu yatastataḥ||126||
Tasyaiva tatphalaṁ citraṁ karma yasya purātanam|
Kṣīvo'pi rājā sūdaṁ cedādiśetprātarīdṛśam||127||
Bhojayetyanusandhānādvinā prāpnoti tatphalam|
Itthaṁ janmāntaropāttakarmāpyadyānusandhinā||128||
Vinā bhuṅkte phalaṁ hetustatra prācyā hyakampatā|
Ata eva kṛtaṁ karma karmaṇā tapasāpi vā||129||
Jñānena vā nirudhyeta phalapākeṣvanunmukham|
Ārabdhakāryaṁ dehe'smin yatpunaḥ karma tatkatham||130||
Ucchidyatāmantyadaśaṁ niroddhuṁ nahi śakyate|
Tatraiva dehe yattvanyadadyagaṁ vā purātanam||131||
Karma tajjñānadīkṣādyaiḥ śaṇḍhīkartuṁ prasahyate|
Tathā saṁskāradārḍhyaṁ hi phalāya dṛḍhatā punaḥ||132||
Yadā yadā vinaśyeta karma dhvastaṁ tadā tadā|
Ato mohaparādhīno yadyapyakṛta kiñcana||133||
Tathāpi jñānakāle tatsarvameva pradahyate|
Uktaṁ ca śrīpūrve'hānādānaḥ sarvadṛgulvaṇaḥ||134||
Muhūrtānnirdahetsarvaṁ dehasthamakṛtaṁ kṛtam|
Dehasthamiti dehena saha tādātmyamāśritā||135||
Svācchandyātsaṁvidevoktā tatrasthaṁ karma dahyate|
Dehaikyavāsanātyāgātsa ca viśvātmatāsthiteḥ||136||
Akālakalite vyāpinyabhinne yā hi saṁskriyā|
Saṅkoca eva sānena so'pi dehaikatāmayaḥ||137||
(There is) indeed (tu) causality (hetutvam) by degrees (pāramparyeṇa) in the case of that which precedes (its effect) (pūrvakasya). Moreover (kim ca), although the perceived cause be the same (samāne dṛṣṭa-kāraṇe), some (tad... kiñcid) other cause (hetu-antaram) is to be noted (lakṣyate) because of the variety of pleasure, pain, etc. (sukha-duḥkha-ādyaiḥ... citraiḥ). And (ca) that (tad) (is) Karma (karma) since it is seen (or due to its presence) (darśanāt) here --in this world-- (iha).
In one's own body (sva-aṅge), the generation of serenity of disposition, harshness, etc. (prasāda-raukṣya-ādi jāyamānam) due to own action(s) (sva-karmaṇā) is perceived (dṛṣṭam). Thus (iti), Karma (karma) residing in another body --i.e. in a body during a previous lifetime-- (anya-deha-stham) is conceived/considered (kalpyate) as the cause (of what is happening in the current lifetime) (kāraṇam).
Evidently (sphuṭam), action and (its) fruit (karma-phale) here --in this world-- (iha api) reside in various bodies (anya anya-deha-sthe), for which reason (yatas) (there is) plowing (of the land) (kṛṣikarma) in spring (madhau) and (ca) enjoyment/profit --i.e. harvest-- (bhogaḥ) in autumn (śaradi) (when) the body (sā tanuḥ) is another (anyā).
As (yatas) only one (subject) exploring/examining/inquiring into (the experience) exists --and this only subject keeps the connections between the experiences congruous-- (anusandhātuḥ ekasya sambhavaḥ tu), therefore (tatas) the varied (citram) fruit of his past action (tad-phalam... karma yasya purātanam) belongs only to him --lit. it is only his-- (tasya eva) --far-fetched Sanskrit here--.
If (ced) even (api) a drunk (kṣīvaḥ) king (rājā) orders (ādiśet) (his) cook (sūdam) in the morning (prātar): "Prepare --lit. feed-- (bhojaya) such (a dish) (īdṛśam... iti) (for me later)", he gets (prāpnoti) that fruit (tad-phalam) without (vinā) uniting --i.e. without connecting his previous order with the actual delivery of such dish-- (anusandhānāt). In this way (ittham), he experiences (bhuṅkte) the fruit (phalam) without (vinā) connecting the action acquired/begun in another birth with today (janma-antara-upātta-karma api adya-anusandhinā). The reason (hetuḥ) for that (tatra) (is) undoubtedly (hi) the prior (prācyā) unwavering determination (to do that action) (akampatā).
On this account (atas eva), the Karma (karma) produced (kṛtam), which is not about to (anunmukham) ripen (its) fruits (phala-pākeṣu), might be restrained/suppressed (nirudhyeta) by a ritual (karmaṇā), by austerities (tapasā) or even (api vā... vā) by knowledge (jñānena).
Nonetheless (punar), how (katham) (could) that (tad) Karma (karma) which (yad) has begun to work (ārabdha-kāryam) in this body (dehe asmin) be extirpated (ucchidyatām)? That (Karma) which has reached its final state --i.e. which is ripe for bearing fruits-- (antya-daśam) cannot at all (na hi śakyate) restrained/suppressed (niroddhum).
But (tu) the other Karma (anyat... karma tad) that (yad) is current/present --lit. it is happening today-- (adya-gam) or (vā) old (purātanam) is possible to be neutralized --lit. to be castrated-- (śaṇḍhī-kartum prasahyate) in that very body (tatra eva dehe) through knowledge, initiation, etc. (jñāna-dīkṣā-ādyaiḥ).
So (tathā), firmness of the latent impression (saṁskāra-dārḍhyam hi) determines (its) fruit (phalāya). On the other hand (punar), whenever (yadā yadā) (that) firmness (dṛḍhatā) disappears (vinaśyeta), at that time (tadā tadā) Karma (karma) is destroyed (dhvastam) --Sanskrit could be better here--.
On this account (atas), although (yadi api) someone who is subject to delusion --to Māyā-- (moha-parādhīnaḥ) might have done (akṛta) anything whatsoever (kiñcana), even so (tathā api) all that (tad sarvam eva) is burnt/consumed (pradahyate) at the time (of receiving) Knowledge (jñāna-kāle) --Sanskrit is strange here: That 'akṛta' is Aorist (Ātmanepada), 3rd Person singular, of the root 'kṛ' --to do, make, etc.--, and it literally means 'he did', but I have to translate it as 'might have done' to keep the fluidity in the sentence--.
It has been declared (uktam) in venerable Mālinīvijayottaratantra (śrī-pūrve) (that) he who sees all (sarva-dṛk) without taking and leaving (a-hāna-ādānaḥ) (and) is strong (ulvaṇaḥ) should burn up (nirdahet) in a moment (muhūrtāt) all (sarvam) that has been done (kṛtam) and not done (akṛta) (by him) in the body --i.e. all that he has done and not done resides in the body as latent impressions-- (deha-stham).
"Residing in the body" (deha-stham iti), i.e. Consciousness Itself (saṁvid eva), through (Its) Absolute Freedom (svācchandyāt), is said (uktā) to assume (āśritā) identity (tādātmyam) with the body (dehena saha). Karma (karma) residing there (tatra-stham) is burnt up (dahyate) by abandoning the vāsanā or tendency --which is type of latent impression-- (producing) unity with the body (deha-aikya-vāsanā-tyāgāt). And (ca) that (saḥ) (is brought about) through an abiding in/as the Self of the universe --another translation might be "by abiding in the Nature of All"-- (viśva-ātmatā-sthiteḥ) in the undivided (abhinne), (all-)pervading (vyāpini) (and) timeless --lit. furnished with absence of time-- (a-kāla-kalite) (Consciousness). That (sā) latent impression (yā hi saṁskriyā) (is) only a contraction (saṅkocaḥ eva). Because of this (anena), it --i.e. the contraction-- (saḥ) also (api) consists of unity with the body (deha-ekatā-mayaḥ)||123-137||
Stanzas 138 to 141
एतत्कार्ममलं प्रोक्तं येन साकं लयाकलाः।
स्युर्गुहागहनान्तःस्थाः सुप्ता इव सरीसृपाः॥१३८॥
ततः प्रबुद्धसंस्कारास्ते यथोचितभागिनः।
ब्रह्मादिस्थावरान्तेऽस्मिन् संसरन्ति पुनः पुनः॥१३९॥
Etatkārmamalaṁ proktaṁ yena sākaṁ layākalāḥ|
Syurguhāgahanāntaḥsthāḥ suptā iva sarīsṛpāḥ||138||
Tataḥ prabuddhasaṁskārāste yathocitabhāginaḥ|
Brahmādisthāvarānte'smin saṁsaranti punaḥ punaḥ||139||
This (etad) is said to be (proktam) Kārmamala --the karmic impurity-- (kārma-malam) with which (yena sākam) the Pralayākala-s --deep sleep knowers-- (laya-akalāḥ) (are associated). Residing inside the abyss of the cave (of Māyā) (guhā-gahana-antar-sthāḥ), they are (syuḥ) like (iva) sleeping (suptāḥ) snakes (sarīsṛpāḥ). Afterward (tatas), (their) latent impressions are aroused (prabuddha-saṁskārāḥ), (and) they (te), partaking suitably of (the fruits of such latent impressions) (yathā-ucita-bhāginaḥ), transmigrate (saṁsaranti) over and over again (punar punar) in this (universe) beginning with Brahmā and ending in inanimate objects --like plants, minerals, etc.-- (brahma-ādi-sthāvara-ante asmin)||138-139||
ये पुनः कर्मसंस्कारहान्यै प्रारब्धभावनाः।
भावनापरिनिष्पत्तिमप्राप्य प्रलयं गताः॥१४०॥
महान्तं ते तथान्तःस्थभावनापाकसौष्ठवात्।
मन्त्रत्वं प्रतिपद्यन्ते चित्राच्चित्रं च कर्मतः॥१४१॥
Ye punaḥ karmasaṁskārahānyai prārabdhabhāvanāḥ|
Bhāvanāpariniṣpattimaprāpya pralayaṁ gatāḥ||140||
Mahāntaṁ te tathāntaḥsthabhāvanāpākasauṣṭhavāt|
Mantratvaṁ pratipadyante citrāccitraṁ ca karmataḥ||141||
Again (punar), those who have begun to (practice) contemplation (ye... prārabdha-bhāvanāḥ) to eliminate the latent impression of (their) actions (karma-saṁskāra-hānyai) (and who,) not obtaining (aprāpya) perfection in (their) contemplation (bhāvanā-pariniṣpattim), experience a pralaya or dissolution (pralayam gatāḥ) up to Mahat --Mahat is a well-known epithet of the intellect, anyway, Mahat could also mean the void at the end of a cosmic manifestation; Jayaratha does not explain this term in his commentary; interestingly, the compound "mahāntam" could also mean "mahar-antam", so, in this case, the meaning would be "up to Maharloka"-- (mahāntam). They successively attain (pratipadyante... karmatas) various (degrees) of Mantrahood --i.e. the state of the Mantra-s; and "citrāt citram" literally means "from one wonder to (another) wonder"-- (mantratvam... citrāt citram ca) due to the excellence in the ripening of the (latent impressions of their) contemplation which reside inside in that way (tathā-antar-stha-bhāvanā-pāka-sauṣṭhavāt)||140-141||
Stanzas 142 to 152
अस्य कार्ममलस्येयन्मायान्ताध्वविसारिणः।
प्रधानं कारणं प्रोक्तमज्ञानात्माणवो मलः॥१४२॥
Asya kārmamalasyeyanmāyāntādhvavisāriṇaḥ|
Pradhānaṁ kāraṇaṁ proktamajñānātmāṇavo malaḥ||142||
The main (pradhānam) cause (kāraṇam) of this Kārmamala which spreads in the course ending in Māyā (asya kārma-malasya iyat māyā-anta-adhvavisāriṇaḥ) is said to be (proktam) Āṇavamala, which is (primordial) ignorance (ajñāna-ātma-āṇavaḥ malaḥ)||142||
क्षोभोऽस्य लोलिकाख्यस्य सहकारितया स्फुटम्।
तिष्ठासायोग्यतौन्मुख्यमीश्वरेच्छावशाच्च तत्॥१४३॥
Kṣobho'sya lolikākhyasya sahakāritayā sphuṭam|
Tiṣṭhāsāyogyataunmukhyamīśvarecchāvaśācca tat||143||
The agitation (kṣobhaḥ) of this (mala or impurity) called lolikā or desire (lolikā-ākhyasya) (is) evidently (sphuṭam) (its) orientation toward fitness to wish to stand --all in all, mala or impurity is all the time oriented toward a condition which is fit to wish to stand as a cooperative cause-- (tiṣṭhāsā-yogyatā-aunmukhyam) as a cooperative (cause) (sahakāritayā). And (ca) that (tad) (also happens) due to the power/authority of Lord's Will (īśvara-icchā-vaśāt)||143||
न जडश्चिदधिष्ठानं विना क्वापि क्षमो यतः।
अणवो नाम नैवान्यत्प्रकाशात्मा महेश्वरः॥१४४॥
चिदचिद्रूपताभासी पुद्गलः क्षेत्रवित्पशुः।
चिद्रूपत्वाच्च स व्यापी निर्गुणो निष्क्रियस्ततः॥१४५॥
भोगोपायेप्सुको नित्यो मूर्तिवन्ध्यः प्रभाष्यते।
अचित्त्वादज्ञता भेदो भोग्याद्भोक्त्रन्तरादथ॥१४६॥
Na jaḍaścidadhiṣṭhānaṁ vinā kvāpi kṣamo yataḥ|
Aṇavo nāma naivānyatprakāśātmā maheśvaraḥ||144||
Cidacidrūpatābhāsī pudgalaḥ kṣetravitpaśuḥ|
Cidrūpatvācca sa vyāpī nirguṇo niṣkriyastataḥ||145||
Bhogopāyepsuko nityo mūrtivandhyaḥ prabhāṣyate|
Acittvādajñatā bhedo bhogyādbhoktrantarādatha||146||
Because (yatas) something which is inert/insentient (jaḍaḥ) cannot (do anything) (na... kṣamaḥ) anywhere (kva api) without (vinā) resting upon Consciousness (cit-adhiṣṭhānam).
The atoms --viz. the individual souls-- (aṇavaḥ) (are) indeed --or else, "nāma" could mean "named, called", so "those who are called atoms..."-- (nāma) none other (na eva anyat) (than) the Great Lord (mahā-īśvaraḥ) who is Light (prakāśa-ātmā), (but) who shining forth in the form of sentience and insentience (cit-acit-rūpatā-ābhāsī) (is known as) pudgala --lit. atom-- (pudgalaḥ), knower of the field (kṣetra-vit) (and) paśu --lit. beast, i.e. a limited individual-- (paśuḥ).
And (ca) since he --i.e. the individual soul-- is Consciousness (cit-rūpatvāt), he (saḥ) (is) pervasive (vyāpī), devoid of guṇa-s --viz. qualities of Prakṛti-- (nirguṇaḥ) (and) consequently (tatas) (also) devoid of activity (niṣkriyaḥ). He --the individual soul-- desires to obtain means for enjoyment (bhoga-upāya-īpsuko), (and) is said to be (prabhāṣyate) eternal (nityaḥ) (and) formless (mūrti-vandhyaḥ). Since he is devoid of consciousness --another meaning: "Since he is devoid of understanding"-- (acittvāt) (he is) ignorant (ajñatā); (and because he is ignorant, he experiences) duality/difference (bhedaḥ) regarding the object(s) (bhogyāt) and other knower(s)/subject(s)/enjoyer(s) (bhoktṛ-antarāt atha)||144-146||
तेषामणूनां स मल ईश्वरेच्छावशाद्भृशम्।
प्रबुध्यते तथा चोक्तं शास्त्रे श्रीपूर्वनामनि॥१४७॥
ईश्वरेच्छावशादस्य भोगेच्छा सम्प्रजायते।
भोगेच्छोरुपकारार्थमाद्यो मन्त्रमहेश्वरः॥१४८॥
मायां विक्षोभ्य संसारं निर्मिमीते विचित्रकम्।
माया च नाम देवस्य शक्तिरव्यतिरेकिणी॥१४९॥
भेदावभासस्वातन्त्र्यं तथाहि स तया कृतः।
आद्यो भेदावभासो यो विभागमनुपेयिवान्॥१५०॥
गर्भीकृतानन्तभाविविभासा सा परा निशा।
सा जडा भेदरूपत्वात् कार्यं चास्या जडं यतः॥१५१॥
व्यापिनी विश्वहेतुत्वात् सूक्ष्मा कार्यैककल्पनात्।
शिवशक्त्यविनाभावान्नित्यैका मूलकारणम्॥१५२॥
Teṣāmaṇūnāṁ sa mala īśvarecchāvaśādbhṛśam|
Prabudhyate tathā coktaṁ śāstre śrīpūrvanāmani||147||
Īśvarecchāvaśādasya bhogecchā samprajāyate|
Bhogecchorupakārārthamādyo mantramaheśvaraḥ||148||
Māyāṁ vikṣobhya saṁsāraṁ nirmimīte vicitrakam|
Māyā ca nāma devasya śaktiravyatirekiṇī||149||
Bhedāvabhāsasvātantryaṁ tathāhi sa tayā kṛtaḥ|
Ādyo bhedāvabhāso yo vibhāgamanupeyivān||150||
Garbhīkṛtānantabhāvivibhāsā sā parā niśā|
Sā jaḍā bhedarūpatvātkāryaṁ cāsyā jaḍaṁ yataḥ||151||
Vyāpinī viśvahetutvātsūkṣmā kāryaikakalpanāt|
Śivaśaktyavinābhāvānnityaikā mūlakāraṇam||152||
The mala or impurity (saḥ malaḥ) of those atoms --i.e. of those nara-s or individual souls-- (teṣām aṇūnām) is vehemently awakened (bhṛśam... prabudhyate) through the Power/Authority of Lord's Will (īśvara-īcchā-vaśāt).
It is said (uktam) like that (tathā ca) in the scripture called venerable Pūrva --viz. Mālinīvijayottaratantra-- (śāstre śrī-pūrva-nāmani): His --i.e. of nara or individual soul-- (asya) desire for enjoyment (bhoga-icchā) arises (samprajāyate) from the Power/Authority of Lord's Will (īśvara-icchā-vaśāt). In order to help (upakāra-artham) the one who desires to enjoy --i.e. nara-- (bhoga-icchoḥ), the first (ādyaḥ) great lord of Mantra (mantra-mahā-īśvaraḥ) (known as Aghoreśa, also called Ananta), after agitating (vikṣobhya) Māyā (māyām), creates (nirmimīte) the wonderful (vicitrakam) Saṁsāra or Transmigration (saṁsāram).
And (ca) is what is called --'nāma' might also be translated as 'indeed'-- (nāma) Māyā (māyā) (is) the Power (śaktiḥ) of God (devasya) who is not separate (from Him) (avyatirekiṇī), (is His) the Absolute Freedom to manifest duality (bheda-avabhāsa-svātantryam). He --viz. Aghoreśa-- (saḥ), (who is) so --'like the Lord'; but the term 'tathāhi' might also mean 'for example'; so, 'for example, he...'-- (tathā hi), is made up (kṛtaḥ) by her --by Māyā; Abhinavagupta is not referring here to Māyātattva (category 6) but to His Māyāśakti or Freedom to manifest duality-- (tayā).
The first (ādyaḥ) manifestation of duality (bheda-avabhāsaḥ) which (yaḥ) has not (still) assumed division (vibhāgama nupeyivān) (is) the supreme night --Abhinavagupta refers to Mahāmāyā, between categories 5 and 6, in which there is yet no division-- (sā parā niśā) having inside herself, like in an embryo, the infinite future manifestations (garbhī-kṛta-ananta-bhāviv-ibhāsā).
She --i.e. Māyā-- (sā) (is) insentient/inert (jaḍā) because her nature is duality (bheda-rūpatvāt) and (ca) because (yatas) her (asyāḥ) effect (kāryam) is insentient/inert (jaḍam). She is (all-)pervading (vyāpinī) since she is the cause of the universe (viśva-hetutvāt). She is subtle (sūkṣmā) because the only way to conceive her is through her effect --i.e. through the universe-- (kārya-eka-kalpanāt). She is eternal (nityā) due to her inseparable connection with the Power of Śiva (śiva-śakti-avinābhāvāt). (And) she is one (ekā) (because she is) the root-cause (mūla-kāraṇam)||147-152||
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