| Baixe e instale a(s) fonte(s) indispensável(is) para ver o sânscrito em toda a sua glória Leia Transliterando (2) (português) para entender completamente o sistema de transliteração. |
Tantrāloka (português): Capítulo 3 - estrofes 1 a 150 - Shaivismo não dual da Caxemira
Paropāyaḥ - «A maior média [Śāmbhavopāya]»
Tradução ao português brasileiro em progresso
Introdução
This is the first set of stanzas (from the stanza 1 to the stanza 150) of the third chapter (called Paropāyaḥ).
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.
Estrofes 1 a 10
अथ श्रीतन्त्रालोके तृतीयमाह्निकम्।
Atha śrītantrāloke tṛtīyamāhnikam|
Here begins (atha) the third (tṛtīyam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथ परौपयिकं प्रणिगद्यते पदमनुत्तरमेव महेशितुः।
Atha paraupayikaṁ praṇigadyate padamanuttarameva maheśituḥ|
And now (atha) the highest means (para-aupayikam) is declared (praṇigadyate), i.e. (I will speak about) the Anuttara stage (padam anuttaram eva) of the Great Lord (mahā-īśituḥ)|
प्रकाशमात्रं यत्प्रोक्तं भैरवीयं परं महः।
तत्र स्वतन्त्रतामात्रमधिकं प्रविविच्यते॥१॥
Prakāśamātraṁ yatproktaṁ bhairavīyaṁ paraṁ mahaḥ|
Tatra svatantratāmātramadhikaṁ pravivicyate||1||
There (tatra), (in) the Supreme (param) Radiance (mahas) of Bhairava (bhairavīyam), which (yad) was (previously) described (proktam) as nothing but Prakāśa or Light (prakāśa-mātram), only the Freedom (aspect) (svatantratā-mātram) is exceedingly examined (adhikam pravivicyate)||1||
यः प्रकाशः स सर्वस्य प्रकाशत्वं प्रयच्छति।
न च तद्व्यतिरेक्यस्ति विश्वं सद्वावभासते॥२॥
Yaḥ prakāśaḥ sa sarvasya prakāśatvaṁ prayacchati|
Na ca tadvyatirekyasti viśvaṁ sadvāvabhāsate||2||
That (saḥ) which (yaḥ) (is) Prakāśa (prakāśaḥ) becomes the Light (prakāśatvam prayacchati) of everything (sarvasya). The universe (viśvam) is (asti) not (na ca) different from It --from Prakāśa or Light-- (tad-vyatirekī) or (vā) it would not exist (na ca... sat... avabhāsate)||2||
अतोऽसौ परमेशानः स्वात्मव्योमन्यनर्गलः।
इयतः सृष्टिसंहाराडम्बरस्य प्रदर्शकः॥३॥
Ato'sau parameśānaḥ svātmavyomanyanargalaḥ|
Iyataḥ sṛṣṭisaṁhārāḍambarasya pradarśakaḥ||3||
For this reason (atas), the Supreme Lord (asau parama-īśānaḥ) —who is unhindered (anargalaḥ)— is the One who shows (pradarśakaḥ) the immensity of manifestation and withdrawal/dissolution (iyataḥ sṛṣṭi-saṁhāra-āḍambarasya) in the Ether of His own Self (sva-ātma-vyomani)||3||
निर्मले मकुरे यद्वद्भान्ति भूमिजलादयः।
अमिश्रास्तद्वदेकस्मिंश्चिन्नाथे विश्ववृत्तयः॥४॥
Nirmale makure yadvadbhānti bhūmijalādayaḥ|
Amiśrāstadvadekasmiṁścinnāthe viśvavṛttayaḥ||4||
Just as (yadvat) in a clear mirror (nirmale makure) do appear (bhānti) (the) unmixed (reflections of) earth, water, etc. (bhūmi-jala-ādayaḥ amiśrāḥ), so also (tadvat) the modes of existence in the universe (viśva-vṛttayaḥ) (are unmixed reflections) in only one conscious Lord (ekasmin cit-nāthe)||4||
सदृशं भाति नयनदर्पणाम्बरवारिषु।
तथा हि निर्मले रूपे रूपमेवावभासते॥५॥
Sadṛśaṁ bhāti nayanadarpaṇāmbaravāriṣu|
Tathā hi nirmale rūpe rūpamevāvabhāsate||5||
Something suitable --similar-- (sadṛśam) appears (as a reflection) (bhāti) in an eye, a mirror, ether and water (nayana-darpaṇa-ambara-vāriṣu). So also --in like manner-- (tathā hi) a form (rūpam eva) shines forth (avabhāsate) (like a reflection) in the Immaculate Form (nirmale rūpe)||5||
प्रच्छन्नरागिणी कान्तप्रतिबिम्बितसुन्दरम्।
दर्पणं कुचकुम्भाभ्यां स्पृशत्यपि न तृप्यति॥६॥
Pracchannarāgiṇī kāntapratibimbitasundaram|
Darpaṇaṁ kucakumbhābhyāṁ spṛśatyapi na tṛpyati||6||
Even though (api) a woman whose lover is hidden --i.e. he is absent-- (pracchanna-rāgiṇī) were to touch (spṛśati) with her two breasts (kucakumbhābhyām) a mirror (darpaṇam) containing the beautiful form of (her) lover as a reflection (kānta-pratibimbita-sundaram), she would not find satisfaction (na tṛpyati)||6||
न हि स्पर्शोऽस्य विमलो रूपमेव तथा यतः।
नैर्मल्यं चातिनिविडसजातीयैकसङ्गतिः॥७॥
Na hi sparśo'sya vimalo rūpameva tathā yataḥ|
Nairmalyaṁ cātiniviḍasajātīyaikasaṅgatiḥ||7||
As regards this (mirror) (asya), there is no (na hi) pure (vimalaḥ) contact (sparśaḥ) because (yatas) only (eva) the form (rūpam) (is) like this --viz. pure-- (tathā). And (ca) purity (nairmalyam) (implies) one homogenous and extremely compact conjunction (atiniviḍa-sajātīya-eka-saṅgatiḥ)||7||
स्वस्मिन्नभेदाद्भिन्नस्य दर्शनक्षमतैव या।
अत्यक्तस्वप्रकाशस्य नैर्मल्यं तद्गुरूदितम्॥८॥
Svasminnabhedādbhinnasya darśanakṣamataiva yā|
Atyaktasvaprakāśasya nairmalyaṁ tadgurūditam||8||
Purity (nairmaly) of the One who never abandons His own Light (atyakta-sva-prakāśasya) is the capacity to show (darśana-kṣamatā eva yā) in Himself (svasmin) —non-dualistically (abhedāt)— something which is different and separate (bhinnasya). The Guru --viz. Utpaladeva-- has said (guru-uditam) that (tad)||8||
नैर्मल्यं मुख्यमेकस्य संविन्नाथस्य सर्वतः।
अंशांशिकातः क्वाप्यन्यद्विमलं तत्तदिच्छया॥९॥
Nairmalyaṁ mukhyamekasya saṁvinnāthasya sarvataḥ|
Aṁśāṁśikātaḥ kvāpyanyadvimalaṁ tattadicchayā||9||
The main (mukhyam) purity (nairmalyam) is, everywhere, of the one Lord who is Consciousness (ekasya saṁvid-nāthasya sarvatas). That (tad) other (anyat) pure (entity) (vimalam) somewhere (kva api) (is just) partially (pure) (aṁśāṁśikātaḥ) (and exists so) because of His Will (tad-icchayā)||9||
भावानां यत्प्रतीघाति वपुर्मायात्मकं हि तत्।
तेषामेवास्ति सद्विद्यामयं त्वप्रतिघातकम्॥१०॥
Bhāvānāṁ yatpratīghāti vapurmāyātmakaṁ hi tat|
Teṣāmevāsti sadvidyāmayaṁ tvapratighātakam||10||
Among the things (bhāvānām), (there is) that (tad) nature (vapus) whose essence is Māyā (māyā-ātmakam hi) (and) which (accordingly) (yad) obstructs (pratīghāti). (And) among them (teṣām) also (eva), there is (asti) (that which) does not obstruct (apratighātakam) (and) whose nature is true Knowledge (sat-vidyā-mayam tu)||10||
Estrofes 11 a 20
तदेवमुभयाकारमवभासं प्रकाशयन्।
विभाति वरदो बिम्बप्रतिबिम्बदृशाखिले॥११॥
Tadevamubhayākāramavabhāsaṁ prakāśayan|
Vibhāti varado bimbapratibimbadṛśākhile||11||
Thus (evam), the One granting boons and wishes --i.e. Bhairava-- (vara-daḥ), by appearing like object and (its) reflection (bimba-pratibimba-dṛśā) in all (akhile), shines (vibhāti) (and) displays (prakāśayan) that (tad) manifestation (avabhāsam) consisting of both forms --one which obstructs and another which does not obstruct-- (ubhaya-ākāram)||11||
यस्त्वाह नेत्रतेजांसि स्वच्छात्प्रतिफलन्त्यलम्।
विपर्यस्य स्वकं वक्त्रं गृह्णन्तीति स पृच्छ्यते॥१२॥
Yastvāha netratejāṁsi svacchātpratiphalantyalam|
Viparyasya svakaṁ vaktraṁ gṛhṇantīti sa pṛcchyate||12||
The one who (yaḥ tu... saḥ) said (āha): 'The ocular rays (netra-tejāṁsi) just (alam) bounce (pratiphalanti) off the very clear (surface of the mirror) (svacchāt), (and) on their turning back --when they return-- (viparyasya), they capture/perceive (gṛhṇanti) one's own (svakam) face (vaktram... iti)', is asked (pṛcchyate)||12||
देहादन्यत्र यत्तेजस्तदधिष्ठातुरात्मनः।
तेनैव तेजसा ज्ञत्वे कोऽर्थः स्याद्दर्पणेन तु॥१३॥
Dehādanyatra yattejastadadhiṣṭhāturātmanaḥ|
Tenaiva tejasā jñatve ko'rthaḥ syāddarpaṇena tu||13||
(Putting it) otherwise (anyatra), (under the hypothesis that:) 'That (tad) ray (tejas) which (yad) (escapes) from the body (dehāt) (captures/perceives the face) of the one standing (in front of the mirror) (adhiṣṭhātuḥ ātmanaḥ)', then (tena eva) the process of knowing (the face) (jñatve) (is) through the ray (tejasā). (In that case,) what (kaḥ) is (syāt) the use (arthaḥ) of a mirror (darpaṇena tu)?||13||
विपर्यस्तैस्तु तेजोभिर्ग्राहकात्मत्वमागतैः।
रूपं दृश्येत वदने निजे न मकुरान्तरे॥१४॥
Viparyastaistu tejobhirgrāhakātmatvamāgataiḥ|
Rūpaṁ dṛśyeta vadane nije na makurāntare||14||
By means of rays which have become perceivers and which are turning back --they are bouncing off the mirror-- (viparyastaiḥ tu tejobhiḥ grāhaka-ātmatvam āgataiḥ), the form (of the face) (rūpam) should be perceived (dṛśyeta) in one's own face (vadane nije) (and) not (na) inside the mirror (makura-antare)||14||
स्वमुखे स्पर्शवच्चैतद्रूपं भायान्ममेत्यलम्।
न त्वस्य स्पृश्यभिन्नस्य वेद्यैकान्तस्वरूपिणः॥१५॥
Svamukhe sparśavaccaitadrūpaṁ bhāyānmametyalam|
Na tvasya spṛśyabhinnasya vedyaikāntasvarūpiṇaḥ||15||
And (ca) this (etad) form (rūpam) should appear (bhāyāt) in the face (of the one standing in front of the mirror) (sva-mukhe) as something tangible (sparśa-vat) (and) completely (alam) 'mine' (mama iti), and not (na tu) as something which is not tangible (asya spṛśya-bhinnasya) (and) whose nature is exclusively that of a knowable (vedya-ekānta-sva-rūpiṇaḥ)||15||
रूपसंस्थानमात्रं तत्स्पर्शगन्धरसादिभिः।
न्यग्भूतैरेव तद्युक्तं वस्तु तत्प्रतिबिम्बितम्॥१६॥
Rūpasaṁsthānamātraṁ tatsparśagandharasādibhiḥ|
Nyagbhūtaireva tadyuktaṁ vastu tatpratibimbitam||16||
The reflection in it --in the mirror-- (tad-pratibimbitam) (is) the reality (tad... vastu) which is a mere appearance of the (original) form (of the face) (rūpa-saṁsthāna-mātram), i.e. which is united with that --with the original form of the face-- (tad-yuktam) but with (the characteristics of) touch, odor, taste, etc. inhibited (sparśa-gandha-rasa-ādibhiḥ nyagbhūtaiḥ eva)||16||
न्यग्भावो ग्राह्यताभावात्तदभावोऽप्रमाणतः।
स चार्थसङ्गमाभावात्सोऽप्यादर्शेऽनवस्थितेः॥१७॥
Nyagbhāvo grāhyatābhāvāttadabhāvo'pramāṇataḥ|
Sa cārthasaṅgamābhāvātso'pyādarśe'navasthiteḥ||17||
Inhibition (nyagbhāvaḥ) (comes) from their --of touch, odor, taste, etc.-- absence of perceptible-ness (grāhyatā-abhāvāt), (and) the absence of that --of perceptible-ness-- (tad-abhāvaḥ) (is) due to the absence of proofs (apramāṇataḥ). And (ca) that --the absence of proofs-- (saḥ) (occurs) because of the absence of contact with the object (artha-saṅgama-abhāvāt), and that --the absence of contact with the object-- (saḥ api) (takes place) since (such characteristics of touch, odor, taste, etc.) are (simply) not (anavasthiteḥ) in the mirror (ādarśe)||17||
अत एव गुरुत्वादिर्धर्मो नैतस्य लक्ष्यते।
नह्यादर्शे संस्थितोऽसौ तद्दृष्टौ स उपायकः॥१८॥
Ata eva gurutvādirdharmo naitasya lakṣyate|
Nahyādarśe saṁsthito'sau taddṛṣṭau sa upāyakaḥ||18||
For this reason (ata eva), a quality (dharmaḥ) (such as) heaviness/weight and so on (gurutva-ādiḥ) is not perceived (na... lakṣyate) in the case of this (reflected object) (etasya). That (aforesaid quality) (asau) does not either (nahi) remains (saṁsthitaḥ) in the mirror (ādarśe) (since) it --the mirror-- (saḥ) (is just) a means (upāyakaḥ) to see that --the form of the object-- (tad-dṛṣṭau)||18||
तस्मात्तु नैष भेदेन यद्भाति तत उच्यते।
आधारस्तत्र तूपाया दीपदृक्संविदः क्रमात्॥१९॥
Tasmāttu naiṣa bhedena yadbhāti tata ucyate|
Ādhārastatra tūpāyā dīpadṛksaṁvidaḥ kramāt||19||
Since (yad) this (reflection) (eṣaḥ) does not (na) appear (bhāti) separately (bhedena) from that --from the mirror-- (tasmāt tu), therefore (tatas) (the mirror) is said to be (ucyate) a support (ādhāraḥ). Regarding that --i.e. regarding the perception of this reflection-- (tatra tu), the means (upāyāḥ) (are:) lamp, eye and consciousness (dīpa-dṛk-saṁvidaḥ), in succession (kramāt)||19||
दीपचक्षुर्विबोधानां काठिन्याभावतः परम्।
सर्वतश्चापि नैर्मल्यान्न विभादर्शवत्पृथक्॥२०॥
Dīpacakṣurvibodhānāṁ kāṭhinyābhāvataḥ param|
Sarvataścāpi nairmalyānna vibhādarśavatpṛthak||20||
However (param), in the case of lamp, eye and consciousness (dīpa-cakṣus-vibodhānām), due to the absence of hardness and rigidity (kāṭhinya-abhāvataḥ) —and even (ca api) (due to) the complete --lit. completely-- (sarvatas) purity (nairmalyāt)—, the reflection --lit. light-- (vibhā) does not (appear) (na) separately (pṛthak) as in the case of the mirror (ādarśavat)||20||
Estrofes 21 a 30
एतच्च देवदेवेन दर्शितं बोधवृद्धये।
मूढानां वस्तु भवति ततोऽप्यन्यत्र नाप्यलम्॥२१॥
प्रतीघाति स्वतन्त्रं नो न स्थाय्यस्थायि चापि न।
स्वच्छस्यैवैष कस्यापि महिमेति कृपालुना॥२२॥
Etacca devadevena darśitaṁ bodhavṛddhaye|
Mūḍhānāṁ vastu bhavati tato'pyanyatra nāpyalam||21||
Pratīghāti svatantraṁ no na sthāyyasthāyi cāpi na|
Svacchasyaivaiṣa kasyāpi mahimeti kṛpālunā||22||
This (etad ca) has (also) been shown (darśitam) by the God of gods --i.e. by Śiva-- (deva-devena) in order to increase consciousness/knowledge (bodha-vṛddhaye) of the ones who are under the power of Māyā (mūḍhānām). (The reflection is) a reality (vastu) which is just not (na api alam) elsewhere (anyatra) than in that --than in the mirror-- (tatas api). (This reflection) does not (no) obstruct (pratīghāti), is not (no) autonomous (svatantram), is neither (na) stable (sthāyi) nor (ca api na) unstable (asthāyi). (As established) by the Merciful One (kṛpālunā): 'This (eṣaḥ) (is) the greatness (mahimā) of something which is clear and pure --such as a mirror, etc.-- (svacchasya eva... kasyāpi... iti)'||21-22||
न देशो नो रूपं न च समययोगो न परिमा न चान्योन्यासङ्गो न च तदपहानिर्न घनता।
न चावस्तुत्वं स्यान्न च किमपि सारं निजमिति ध्रुवं मोहः शाम्येदिति निरदिशद्दर्पणविधिः॥२३॥
Na deśo no rūpaṁ na ca samayayogo na parimā na cānyonyāsaṅgo na ca tadapahānirna ghanatā|
Na cāvastutvaṁ syānna ca kimapi sāraṁ nijamiti dhruvaṁ mohaḥ śāmyediti niradiśaddarpaṇavidhiḥ||23||
By indicating (this) (niradiśat), delusion (mohaḥ) is certainly removed (dhruvam... śāmyet iti): 'There is (syāt) no (na) place (deśaḥ), no (no) form (rūpam), no (na ca) connection with time (samaya-yogaḥ), no (na) measure (parimā), no (na ca) reciprocal association (anyonya-āsaṅgaḥ), no (na ca) cessation of it (tad-apahāniḥ), no (na) compactness (ghanatā), no (no) unreality (avastutvam) and (ca) no (na... kim api) innate (nijam) essence (sāram... iti)'.
(Such is) the method of the mirror (darpaṇa-vidhiḥ)||23||
इत्थं प्रदर्शितेऽमुत्र प्रतिबिम्बनवर्त्मनि।
शब्दस्य प्रतिबिम्बं यत् प्रतिश्रुत्केति भण्यते॥२४॥
न चासौ शब्दजः शब्द आगच्छत्त्वेन संश्रवात्।
तेनैव वक्त्रा दूरस्थैः शब्दस्याश्रवणादपि॥२५॥
पिठिरादिपिधानांशविशिष्टछिद्रसङ्गतौ।
चित्रत्वाच्चास्य शब्दस्य प्रतिबिम्बं मुखादिवत्॥२६॥
Itthaṁ pradarśite'mutra pratibimbanavartmani|
Śabdasya pratibimbaṁ yat pratiśrutketi bhaṇyate||24||
Na cāsau śabdajaḥ śabda āgacchattvena saṁśravāt|
Tenaiva vaktrā dūrasthaiḥ śabdasyāśravaṇādapi||25||
Piṭhirādipidhānāṁśaviśiṣṭachidrasaṅgatau|
Citratvāccāsya śabdasya pratibimbaṁ mukhādivat||26||
In this way (ittham), having exposed there --in the previous stanzas-- the course of the reflection (in a mirror) (pradarśite amutra pratibimbana-vartmani), (now I will speak about) the reflection (pratibimbam) of the sound (śabdasya) which (yad) is called (bhaṇyate) 'echo (pratiśrutkā iti)'.
And (ca) that --the echo-- (asau) is not (na) a sound (śabdaḥ) born from a sound (śabda-jaḥ) because it is audible (saṁśravāt) by the speaker (tena eva vaktrā) as coming (back to him) (āgacchattvena), and also (api) because there is no hearing (aśravaṇāt) of the sound (śabdasya) by the ones who are far (dūra-sthaiḥ).
The reflection (pratibimbam) of this sound (asya śabdasya) (is) like (the reflection of) a face, etc. (in a mirror) (mukha-ādi-vat) due to (its) variation (citratvāt) when it meets the different openings and portions of the lids of vessels, etc. (piṭhirā-ādi-pidhāna-aṁśa-viśiṣṭa-chidra-saṅgatau)||24-26||
इदमन्यस्य वेद्यस्य रूपमित्यवभासते।
यथादर्शे तथा केनाप्युक्तमाकर्णये त्विति॥२७॥
Idamanyasya vedyasya rūpamityavabhāsate|
Yathādarśe tathā kenāpyuktamākarṇaye tviti||27||
Just as (yathā) this (idam) 'form' --e.g. a face-- (rūpam iti) appears (avabhāsate) in a mirror (ādarśe) as being (the form) of another knowable (anyasya vedyasya), so also (tathā) when (echo) is heard (ākarṇaye) (it sounds like) said (uktam) by someone (else) (kena api) indeed (tu iti)||27||
नियमाद्बिम्बसाम्मुख्यं प्रतिबिम्बस्य यत्ततः।
तन्मध्यगाः प्रमातारः शृण्वन्ति प्रतिशब्दकम्॥२८॥
Niyamādbimbasāmmukhyaṁ pratibimbasya yattataḥ|
Tanmadhyagāḥ pramātāraḥ śṛṇvanti pratiśabdakam||28||
As a rule (niyamāt), since (yad), (in the case of the mirror,) the reflection (pratibimbasya) (occurs) in front of the (original) object (bimba-sāmmukhyam) --lit. the state of being in front of the original object on the part of the reflection--, therefore (tatas), (in the same way,) the experients/knowers (pramātāraḥ) hear (śṛṇvanti) the echo (pratiśabdakam) (if) they are in the middle of that --between the original source of the sound and the respective reflection-- (tad-madhya-gāḥ)||28||
मुख्यग्रहं त्वपि विना प्रतिबिम्बग्रहो भवेत्।
स्वपश्चात्स्थं प्रियं पश्येट्टङ्कितं मुकुरे वपुः॥२९॥
Mukhyagrahaṁ tvapi vinā pratibimbagraho bhavet|
Svapaścātsthaṁ priyaṁ paśyeṭṭaṅkitaṁ mukure vapuḥ||29||
However (tu), even (api) without (vinā) the main form (or original object) --lit. the main perception-- (mukhya-graham), there can be (bhavet) perception of the reflection (pratibimba-grahaḥ). With the beloved one staying behind oneself (sva-paścāt-stham priyam), (anyway) one can see (paśyet) the beautiful form (of the beloved one) (vapus) sealed up (ṭaṅkitam) in the mirror (mukure)||29||
साम्मुख्यं चोच्यते तादृग्दर्पणाभेदसंस्थितेः॥३०॥
Sāmmukhyaṁ cocyate tādṛgdarpaṇābhedasaṁsthiteḥ||30||
And (ca) it is said to be (ucyate) 'the state of being in front' (sāmmukhyam) because it remains in unity with such a mirror (tādṛk-darpaṇa-abheda-saṁsthiteḥ)||30||
Estrofes 31 a 40
अतः कूपादिपिठिराकाशे तत्प्रतिबिम्बितम्।
वक्त्राकाशं सशब्दं सद्भाति तत्परवक्तृवत्॥३१॥
Ataḥ kūpādipiṭhirākāśe tatpratibimbitam|
Vaktrākāśaṁ saśabdaṁ sadbhāti tatparavaktṛvat||31||
On this account (atas), the ether of the speaker (tad... vaktṛ-ākāśam), reflected (pratibimbitam) in the ether of a cavity such as a well, etc. (kūpa-ādi-piṭhirā-ākāśe), appears (bhāti tad) as being (sat) endowed with sound (sa-śabdam) (and) as (if it had been emitted) by another speaker (para-vaktṛ-vat)||31||
यथा चादर्शपाश्चात्यभागस्थो वेत्ति नो मुखम्।
तथा तथाविधाकाशपश्चात्स्थो वेत्ति न ध्वनिम्॥३२॥
Yathā cādarśapāścātyabhāgastho vetti no mukham|
Tathā tathāvidhākāśapaścātstho vetti na dhvanim||32||
Just as (yathā ca) the one stays in a place located behind the mirror (ādarśa-pāścātya-bhāga-sthaḥ) does not (no) perceive (vetti) the face (being reflected in such a mirror) (mukham), so (tathā) the one who stays behind such ether (where the sound is reflected) (tathāvidha-ākāśa-paścāt-sthaḥ) does not (na) perceive (vetti) the sound (dhvanim)||32||
शब्दो न चानभिव्यक्तः प्रतिबिम्बति तद्ध्रुवम्।
अभिव्यक्तिश्रुती तस्य समकालं द्वितीयके॥३३॥
क्षणे तु प्रतिबिम्बत्वं श्रुतिश्च समकालिका।
तुल्यकालं हि नो हस्ततच्छायारूपनिश्चयः॥३४॥
Śabdo na cānabhivyaktaḥ pratibimbati taddhruvam|
Abhivyaktiśrutī tasya samakālaṁ dvitīyake||33||
Kṣaṇe tu pratibimbatvaṁ śrutiśca samakālikā|
Tulyakālaṁ hi no hastatacchāyārūpaniścayaḥ||34||
The sound (śabdaḥ) which is reflected (pratibimbati) 'is' the sound which has been clearly emitted (na ca anabhivyaktaḥ). That (tad) (is) a sure thing (dhruvam). (In a first moment,) its (tasya) emission and hearing (abhivyakti-śrutī) (occur) at the same time (sama-kālam), but (tu) in a second moment (dvitīyake kṣaṇe) the reflection (of the sound) --i.e. the echo-- (pratibimbatvam) and (ca) (its) hearing (śrutiḥ) (happen) simultaneously (sama-kālikā). (On the other hand,) there is no (no) certainty that the form of a hand and its reflected image (hasta-tad-chāyā-rūpa-niścayaḥ) (occur) at the same time (tulya-kālam hi)||33-34||
इत्थं प्रदर्शितेऽमुत्र प्रतिबिम्बसतत्त्वके।
प्रकृतं ब्रूमहे तत्र प्रतिबिम्बनमर्हति॥३५॥
शब्दो नभसि सानन्दे स्पर्शधामनि सुन्दरः।
स्पर्शोऽन्योऽपि दृढाघातशूलशीतादिकोद्भवः।
परस्थः प्रतिबिम्बत्वात्स्वदेहोद्धूलनाकरः॥३६॥
Itthaṁ pradarśite'mutra pratibimbasatattvake|
Prakṛtaṁ brūmahe tatra pratibimbanamarhati||35||
Śabdo nabhasi sānande sparśadhāmani sundaraḥ|
Sparśo'nyo'pi dṛḍhāghātaśūlaśītādikodbhavaḥ|
Parasthaḥ pratibimbatvātsvadehoddhūlanākaraḥ||36||
In this manner (ittham), after showing there --in the previous stanzas-- the true essence of the reflection (pradarśite amutra pratibimba-satattvake), I am (now) going to speak --lit. we are going to speak-- (brūmahe) about the original subject (prakṛtam), i.e. (that due to the purity of space or ether,) the sound (śabdaḥ) is able (arhati) to be reflected (pratibimbanam) there (tatra), viz. in the space or ether (nabhasi). When there is a tactile mode that is joyful (sa-ānande sparśa-dhāmani), (it is experienced by others as something) beautiful (sundaraḥ). (On the other hand,) another (anyaḥ api) (kind of unpleasant) touch (sparśaḥ) produced by a violent blow, a spear, cold, etc. (dṛḍha-āghāta-śūla-śīta-ādika-udbhavaḥ) experienced by others (para-sthaḥ), because of its being a reflection (pratibimbatvāt), scatters ashes throughout one's own body --i.e. the skin will have an ashen pallor-- (sva-deha-uddhūlana-ākaraḥ)||35-36||
न चैष मुख्यस्तत्कार्यपारम्पर्याप्रकाशनात्॥३७॥
Na caiṣa mukhyastatkāryapāramparyāprakāśanāt||37||
This --i.e. those tactile experiences-- (eṣaḥ) are not (na ca) the main ones --the original ones-- (mukhyaḥ) because they cannot manifest an uninterrupted series of effects of theirs (tat-kārya-pāramparya-aprakāśanāt)||37||
एवं घ्राणान्तरे गन्धो रसो दन्तोदके स्फुटः॥३८॥
Evaṁ ghrāṇāntare gandho raso dantodake sphuṭaḥ||38||
Thus (evam), an odor (gandhaḥ) (is) evidently (sphuṭaḥ) (reflected) in the nose (ghrāṇa-antare) (and) a flavor (rasaḥ) in the saliva (dantodake)||38||
यथा च रूपं प्रतिबिम्बितं दृशोर्न चक्षुषान्येन विना हि लक्ष्यते।
तथा रसस्पर्शनसौरभादिकं न लक्ष्यतेऽक्षेण विना स्थितं त्वपि॥३९॥
Yathā ca rūpaṁ pratibimbitaṁ dṛśorna cakṣuṣānyena vinā hi lakṣyate|
Tathā rasasparśanasaurabhādikaṁ na lakṣyate'kṣeṇa vinā sthitaṁ tvapi||39||
Just as (yathā ca) a form (rūpam) reflected (pratibimbitam) in the eyes (of somebody) (dṛśoḥ) is not (na) indeed (hi) perceived (lakṣyate) without (vinā) other eyes --i.e. without the eyes of another-- (cakṣuṣā anyena), so also (tathā) a flavor, a touch, a fragrance, etc. (rasa-sparśana-saurabha-ādikam), though (api) certainly (tu) existent (sthitam), are not (na) perceived --lit. is not perceived-- (lakṣyate) without (vinā) an organ of sense (akṣeṇa)||39||
न चान्तरे स्पर्शनधामनि स्थितं बहिःस्पृशोऽन्याक्षधियः स गोचरः॥४०॥
Na cāntare sparśanadhāmani sthitaṁ bahiḥspṛśo'nyākṣadhiyaḥ sa gocaraḥ||40||
That which is (sthitam) in the internal abode of touch or contact (āntare sparśana-dhāmani) is not (na) the sphere of action (sa gocaraḥ) of the intellect and of the other organs of sense (anyākṣadhiyaḥ), which come into contact with what is external (bahis-spṛśaḥ)||40||
Estrofes 41 a 50
अतोऽन्तिकस्थस्वकतादृगिन्द्रियप्रयोजनान्तःकरणैर्यदा कृता।
तदा तदात्तं प्रतिबिम्बमिन्द्रिये स्वकां क्रियां सूयत एव तादृशीम्॥४१॥
Ato'ntikasthasvakatādṛgindriyaprayojanāntaḥkaraṇairyadā kṛtā|
Tadā tadāttaṁ pratibimbamindriye svakāṁ kriyāṁ sūyata eva tādṛśīm||41||
On this account (atas), when (yadā) an opportunity (prayojanā) is given (kṛtā) by the internal senses (antar-karaṇaiḥ) to one of one's own senses which stays in the proximity (antika-stha-svaka-tādṛk-indriya), then (tadā) the reflection (pratibimbam) grasped/obtained by that (particular sense) (tad-āttam) brings about (sūyate eva) in (that) sense (indriye) such (tādṛśīm) an activity (kriyām) which is proper to it (svakām)||41||
न तु स्मृतान्मानसगोचरादृता भवेत्क्रिया सा किल वर्तमानतः।
अतः स्थितः स्पर्शवरस्तदिन्द्रिये समागतः सन्विदितस्तथाक्रियः॥४२॥
Na tu smṛtānmānasagocarādṛtā bhavetkriyā sā kila vartamānataḥ|
Ataḥ sthitaḥ sparśavarastadindriye samāgataḥ sanviditastathākriyaḥ||42||
From memory (smṛtāt) —whose sphere of action is mental (mānasa-gocarāt)— there is no (na tu... bhavet) proper (ṛtā) activity (kriyā) —which certainly takes place at the present time (sā kila vartamānataḥ)—. Because of this (atas), (there must) exist (sthitaḥ) an excellent contact (sparśa-varaḥ) being (san) produced (samāgataḥ) in that sense --i.e. in the sense of touch-- (tad-indriye), (and finally) it (must) be perceived and understood (by the mind) (viditaḥ) so that it will generate a genuine activity for one's own benefit (tathā-kriyaḥ)||42||
असम्भवे बाह्यगतस्य तादृशः स्व एव तस्मिन्प्रतिबिम्बितस्तथा।
करोति तां स्पर्शवरः सुखात्मिकां स चापि कस्यामपि नाडिसन्ततौ॥४३॥
Asambhave bāhyagatasya tādṛśaḥ sva eva tasminpratibimbitastathā|
Karoti tāṁ sparśavaraḥ sukhātmikāṁ sa cāpi kasyāmapi nāḍisantatau||43||
In absence (asambhave) of such an external (object) --i.e. of the original bimba or object-- (bāhya-gatasya tādṛśaḥ), an internal touch (svaḥ eva) is so reflected (pratibimbitaḥ tathā) in that --i.e. in the sphere of action of touch, etc.-- (tasmin). The excellent contact (sparśa-varaḥ) produces (karoti) that (tām) whose nature is pleasure (sukha-ātmikām), and (ca) it is even (saḥ... api) (reflected) in some series of subtle channels (kasyāmapi nāḍi-santatau)||43||
तेन संवित्तिमकुरे विश्वमात्मानमर्पयत्।
नाथस्य वदतेऽमुष्य विमलां विश्वरूपताम्॥४४॥
Tena saṁvittimakure viśvamātmānamarpayat|
Nāthasya vadate'muṣya vimalāṁ viśvarūpatām||44||
Therefore (tena), the universe (viśvam), throwing (arpayat) itself (ātmānam) into the mirror of Consciousness (saṁvitti-makure), expresses (vadate) the pure (vimalām) universal form (viśva-rūpatām) of that Lord (nāthasya... amuṣya)||44||
यथा च गन्धरूपस्पृग्रसाद्याः प्रतिबिम्बिताः।
तदाधारोपरागेण भान्ति खड्गे मुखादिवत्॥४५॥
तथा विश्वमिदं बोधे प्रतिबिम्बितमाश्रयेत्।
प्रकाशत्वस्वतन्त्रत्वप्रभृतिं धर्मविस्तरम्॥४६॥
Yathā ca gandharūpaspṛgrasādyāḥ pratibimbitāḥ|
Tadādhāroparāgeṇa bhānti khaḍge mukhādivat||45||
Tathā viśvamidaṁ bodhe pratibimbitamāśrayet|
Prakāśatvasvatantratvaprabhṛtiṁ dharmavistaram||46||
Just as (yathā ca) an odor, a form, a touch, a flavor, etc. (gandha-rūpa-spṛk-rasa-ādyāḥ), when reflected (pratibimbitāḥ), appear (bhānti) influenced by their support (tad-ādhāra-uparāgeṇa) as in the case of a face, etc. (mukha-ādi-vat) (being reflected) in a sword (khaḍge), so (tathā) this (idam) universe (viśvam), reflected (pratibimbitam) in Consciousness (bodhe), assumes (āśrayet) the multitude of qualities (of said Consciousness) (dharma-vistaram) (such as) Luminosity, Freedom, etc. (prakāśatva-svatantratva-prabhṛtim)||45-46||
यथा च सर्वतः स्वच्छे स्फटिके सर्वतो भवेत्।
प्रतिबिम्बं तथा बोधे सर्वतः स्वच्छताजुषि॥४७॥
Yathā ca sarvataḥ svacche sphaṭike sarvato bhavet|
Pratibimbaṁ tathā bodhe sarvataḥ svacchatājuṣi||47||
Just as (yathā ca) the reflection (pratibimbam) is (bhavet) total (sarvatas) in a completely pure crystal (sarvatas svacche sphaṭike), so also (tathā) (the universe is reflected) in Consciousness which has total purity (bodhe sarvatas svacchatā-juṣi)||47||
अत्यन्तस्वच्छता सा यत्स्वाकृत्यनवभासनम्।
अतः स्वच्छतमो बोधो न रत्नं त्वाकृतिग्रहात्॥४८॥
Atyantasvacchatā sā yatsvākṛtyanavabhāsanam|
Ataḥ svacchatamo bodho na ratnaṁ tvākṛtigrahāt||48||
Since (yad) that (sā) absolute purity (of Consciousness) (atyanta-svacchatā) (means that) there is no manifestation of forms of Its own (sva-ākṛti-an-avabhāsanam), therefore (atas) Consciousness (bodhaḥ) (is) the Purest (svacchatamaḥ), and not (na... tu) a gem (ratnam) as (a gem) has a form (ākṛti-grahāt)||48||
प्रतिबिम्बं च बिम्बेन बाह्यस्थेन समर्प्यते।
तस्यैव प्रतिबिम्बत्वे किं बिम्बमवशिष्यताम्॥४९॥
Pratibimbaṁ ca bimbena bāhyasthena samarpyate|
Tasyaiva pratibimbatve kiṁ bimbamavaśiṣyatām||49||
A reflection (pratibimbam) is thrown (samarpyate) by means of the external object (bimbena bāhya-sthena). If that (external object) is (also) a reflection (tasya eva pratibimbatve), what (kim) (original) object (bimbam) is then left (avaśiṣyatām)?||49||
यद्वापि कारणं किञ्चिद्बिम्बत्वेनाभिषिच्यते।
तदपि प्रतिबिम्बत्वमेति बोधेऽन्यथा त्वसत्॥५०॥
Yadvāpi kāraṇaṁ kiñcidbimbatvenābhiṣicyate|
Tadapi pratibimbatvameti bodhe'nyathā tvasat||50||
Even (api) if (yadvā) some (kiñcid) cause (kāraṇam) is appointed (abhiṣicyate) as the object (bimbatvena), even (api) that (tad) (could) be (another) reflection (pratibimbatvam eti) in Consciousness (bodhe) (as) it would not exist (a-sat) otherwise (anyathā) indeed (tu)||50||
Estrofes 51 a 60
इत्थमेतत्स्वसंवित्तिदृढन्यायास्त्ररक्षितम्।
साम्राज्यमेव विश्वत्र प्रतिबिम्बस्य जृम्भते॥५१॥
Itthametatsvasaṁvittidṛḍhanyāyāstrarakṣitam|
Sāmrājyameva viśvatra pratibimbasya jṛmbhate||51||
In this way (ittham), this (etad) empire (sāmrājyam eva) of the reflection (pratibimbasya), protected by the weapons of firm logical argument and one's own experience (sva-saṁvitti-dṛḍha-nyāya-astra-rakṣitam), becomes manifest (jṛmbhate) everywhere (viśvatra)||51||
ननु बिम्बस्य विरहे प्रतिबिम्बं कथं भवेत्।
किं कुर्मो दृश्यते तद्धि ननु तद्बिम्बमुच्यताम्॥५२॥
Nanu bimbasya virahe pratibimbaṁ kathaṁ bhavet|
Kiṁ kurmo dṛśyate taddhi nanu tadbimbamucyatām||52||
An objection (nanu): In the absence (virahe) of the original object (bimbasya), how (katham) could the reflection exist (pratibimbam... bhavet)? What (kim) do we do (kurmaḥ)? (The answer is:) That (tad) is undoubtedly perceived (in one's own experience) (dṛśyate... hi). (Another) objection (nanu): (Then,) that (tad) must be called (ucyatām) bimba (in the sense of) 'the original image' (bimbam)||52||
नैवं तल्लक्षणाभावाद्बिम्बं किल किमुच्यते।
अन्यामिश्रं स्वतन्त्रं सद्भासमानं मुखं यथा॥५३॥
Naivaṁ tallakṣaṇābhāvādbimbaṁ kila kimucyate|
Anyāmiśraṁ svatantraṁ sadbhāsamānaṁ mukhaṁ yathā||53||
It is not (na) like this (evam)! Due to the absence of the characteristics of it --of an image-- (tad-lakṣaṇā-abhāvāt). What (kim) is (then) called (kila... ucyate) bimba --the original object-- (bimbam)? (It is something) like (yathā) a face (mukham), which is real (sat-bhāsamānam), autonomous (svatantram) (and) does not mix with other things (anya-amiśram)||53||
स्वरूपानपहानेन पररूपसदृक्षताम्।
प्रतिबिम्बात्मतामाहुः खड्गादर्शतलादिवत्॥५४॥
Svarūpānapahānena pararūpasadṛkṣatām|
Pratibimbātmatāmāhuḥ khaḍgādarśatalādivat||54||
They --the Buddhists-- said (āhuḥ) that the nature of a reflection (pratibimba-ātmatām) (is) to resemble the form of another (thing) (para-rūpa-sadṛkṣatām) without abandoning one's essence (sva-rūpa-anapahānena), such as (it happens regarding) the surface of a mirror or sword and so on (khaḍga-ādarśa-tala-ādi-vat)||54||
उक्तं च सति बाह्येऽपि धीरेकानेकवेदनात्।
अनेकसदृशाकारा न त्वनेकेति सौगतैः॥५५॥
Uktaṁ ca sati bāhye'pi dhīrekānekavedanāt|
Anekasadṛśākārā na tvaneketi saugataiḥ||55||
And though there is external reality (ca sati bāhye api), Consciousness (dhīḥ) is said to be (uktam) one (ekā) due to the perception of many --i.e one perceives many things around-- (aneka-vedanāt). (It has been established by) the followers of Sugata --i.e. the Buddhists-- (saugataiḥ) that (iti) to take a form resembling 'many' (aneka-sadṛśa-ākārā) is not at all (na tu) 'to be many' (anekā)||55||
नन्वित्थं प्रतिबिम्बस्य लक्षणं किं तदुच्यते।
अन्यव्यामिश्रणायोगात्तद्भेदाशक्यभासनम्।
प्रतिबिम्बमिति प्राहुर्दर्पणे वदनं यथा॥५६॥
Nanvitthaṁ pratibimbasya lakṣaṇaṁ kiṁ taducyate|
Anyavyāmiśraṇāyogāttadbhedāśakyabhāsanam|
Pratibimbamiti prāhurdarpaṇe vadanaṁ yathā||56||
An objection (nanu): In this way, (if all this is like this,) (ittham), (then) what (kim) is said to be (ucyate) the characteristic (lakṣaṇam... tad) of the reflection (pratibimbasya)? (The answer to this is as follows:) They said (prāhuḥ) that (iti) the reflection (pratibimbam) (is that which,) by mingling with another thing (anya-vyāmiśraṇā-yogāt), cannot become manifest separately from it (tad-bheda-aśakya-bhāsanam), such as (yathā) (is the case of) a face (vadanam) (reflected) in a mirror (darpaṇe)||56||
बोधमिश्रमिदं बोधाद्भेदेनाशक्यभासनम्।
परतत्त्वादि बोधे किं प्रतिबिम्बं न भण्यते॥५७॥
Bodhamiśramidaṁ bodhādbhedenāśakyabhāsanam|
Paratattvādi bodhe kiṁ pratibimbaṁ na bhaṇyate||57||
(If) this (universe) (idam) consisting of worlds, categories, etc. (para-tattva-ādi) is mingled with Consciousness (bodha-miśram) (and) cannot become manifest (aśakya-bhāsanam) separately (bhedena) from Consciousness (bodhāt), (then) why (kim) can it not be called (na bhaṇyate) a reflection (pratibimbam) in Consciousness (bodhe)?||57||
लक्षणस्य व्यवस्थैषाकस्माच्चेद्बिम्बमुच्यताम्।
प्राज्ञा वस्तुनि युज्यन्ते न तु सामयिके ध्वनौ॥५८॥
Lakṣaṇasya vyavasthaiṣākasmāccedbimbamucyatām|
Prājñā vastuni yujyante na tu sāmayike dhvanau||58||
If (ced) (with reference to the universe there is) this (eṣā) establishment (vyavasthā) of the characteristic (of a reflection) (lakṣaṇasya), there is no reason (akasmāt) to call it (ucyatām) bimba or original object (bimbam). The wise ones (prājñāḥ) stick (yujyante) to the facts (vastuni) and not (na tu) to the conventional allusions (sāmayike dhvanau)||58||
ननु न प्रतिबिम्बस्य विना बिम्बं भवेत्स्थितिः।
किं ततः प्रतिबिम्बे हि बिम्बं तादात्म्यवृत्ति न॥५९॥
Nanu na pratibimbasya vinā bimbaṁ bhavetsthitiḥ|
Kiṁ tataḥ pratibimbe hi bimbaṁ tādātmyavṛtti na||59||
An objection (nanu): Without (vinā) the original object (bimbam) there is no (na) existence (sthitiḥ) of the reflection (pratibimbasya). What (kim) then (tatas)? (The answer is:) The original object (bimbam) is not (na) in a state of identity (tādātmya-vṛtti) with respect to the reflection (pratibimbe), no doubt (about it) (hi)||59||
अतश्च लक्षणस्यास्य प्रोक्तस्य तदसम्भवे।
न हानिर्हेतुमात्रे तु प्रश्नोऽयं पर्यवस्यति॥६०॥
Ataśca lakṣaṇasyāsya proktasya tadasambhave|
Na hānirhetumātre tu praśno'yaṁ paryavasyati||60||
On this account (atas ca), in the case of this aforesaid characteristic (of a reflection) (lakṣaṇasya asya proktasya), if there was not that (original object) (tad-asambhave), (then) there would not be (na) no loss (hāniḥ). This (ayam) question --expressed in the objection-- (praśnaḥ) has to do --lit. ends in-- (paryavasyati) merely with the cause (hetu-mātre tu)||60||
Estrofes 61 a 68
तत्रापि च निमित्ताख्ये नोपादाने कथञ्चन।
निमित्तकारणानां च कदाचित्क्वापि सम्भवः॥६१॥
Tatrāpi ca nimittākhye nopādāne kathañcana|
Nimittakāraṇānāṁ ca kadācitkvāpi sambhavaḥ||61||
And (ca) even (api) regarding this --i.e. regarding 'the cause'-- (tatra), (this question has to do merely) with the (cause) called efficient (nimitta-ākhye) (and) in no way at all (no... kathañcana) with the material (one) (upādāne). But (ca) there are efficient causes (nimitta-kāraṇānām.. sambhavaḥ) sometimes (kadācid) (and) in certain places (kvāpi)||61||
अत एव पुरोवर्तिन्यालोके स्मरणादिना।
निमित्तेन घनेनास्तु सङ्क्रान्तदयिताकृतिः॥६२॥
Ata eva purovartinyāloke smaraṇādinā|
Nimittena ghanenāstu saṅkrāntadayitākṛtiḥ||62||
For this reason (atas eva), in a light (āloke) which is before one's eyes (puras-vartini), by means of an intense efficient cause such as memory, etc. (smaraṇa-ādinā nimittena ghanena), the form of the beloved woman must appear as a reflection (astu saṅkrānta-dayitā-kṛtiḥ)!||62||
अन्यथा संविदारूढा कान्ता विच्छेदयोगिनी।
कस्माद्भाति न वै संविद् विच्छेदं पुरतो गता॥६३॥
Anyathā saṁvidārūḍhā kāntā vicchedayoginī|
Kasmādbhāti na vai saṁvid vicchedaṁ purato gatā||63||
Otherwise (anyathā), how (kasmāt) (could) the beloved woman (kāntā) who is in Consciousness (saṁvid-ārūḍhā) appear (bhāti) as a separate yoginī (viccheda-yoginī)? Consciousness (saṁvid) does not at all (na vai) becomes separate (vicchedam... gatā) in front --in front of oneself-- (puratas)||63||
अत एवान्तरं किञ्चिद्धीसञ्ज्ञं भवतु स्फुटम्।
यत्रास्य विच्छिदा भानं सङ्कल्पस्वप्नदर्शने॥६४॥
Ata evāntaraṁ kiñciddhīsañjñaṁ bhavatu sphuṭam|
Yatrāsya vicchidā bhānaṁ saṅkalpasvapnadarśane||64||
Due to this (atas eva), there must evidently be (bhavatu sphuṭam) something (kiñcid) internal (āntaram) called intellect (dhī-sañjñam), in which (yatra) there is appearance (bhānam) of it --of the reflection-- (asya) separately (vicchidā) in the aspect of ideas and dreams (saṅkalpa-svapna-darśane)||64||
अतो निमित्तं देवस्य शक्तयः सन्तु तादृशे।
इत्थं विश्वमिदं नाथे भैरवीयचिदम्बरे।
प्रतिबिम्बमलं स्वच्छे न खल्वन्यप्रसादतः॥६५॥
Ato nimittaṁ devasya śaktayaḥ santu tādṛśe|
Itthaṁ viśvamidaṁ nāthe bhairavīyacidambare|
Pratibimbamalaṁ svacche na khalvanyaprasādataḥ||65||
Therefore (atas), the powers (śaktayaḥ) of God (devasya) must be (santu) the efficient cause (nimittam) of such (a reflection) (tādṛśe).
In this manner (ittham), this (idam) universe (viśvam) (is) indeed (alam) a reflection (pratibimbam) in the Lord (nāthe), i.e. in the Pure Sky of the Consciousness of Bhairava (bhairavīya-cit-ambare svacche), (and) it is not (na) certainly (khalu) due to the favor of another (anya-prasādataḥ)||65||
अनन्यापेक्षिता यास्य विश्वात्मत्वं प्रति प्रभोः।
तां परां प्रतिभां देवीं सङ्गिरन्ते ह्यनुत्तराम्॥६६॥
Ananyāpekṣitā yāsya viśvātmatvaṁ prati prabhoḥ|
Tāṁ parāṁ pratibhāṁ devīṁ saṅgirante hyanuttarām||66||
(The sages) praise unanimously/recognize indeed (saṅgirante hi) that (tām) which (yā) (is) the Independence --lit. non-dependence on another-- (ananyāpekṣitā) of this Lord (asya... prabhoḥ) with reference to (prati) being the Self of the universe (viśva-ātmatvam) (as) the Highest Goddess Pratibhā (parām pratibhām devīm) (replete with descriptions —such as) Anuttarā or Principal/Excellent, (etc., due to Her infinite powers) (anuttarām)||66||
अकुलस्यास्य देवस्य कुलप्रथनशालिनी।
कौलिकी सा परा शक्तिरवियुक्तो यया प्रभुः॥६७॥
Akulasyāsya devasya kulaprathanaśālinī|
Kaulikī sā parā śaktiraviyukto yayā prabhuḥ||67||
The Supreme Power (sā parā śaktiḥ) of this God who is Akula --i.e. Bhairava-- (akulasya asya devasya) (is called) Kaulikī (kaulikī) (since) She is full of the unfolding of Kula (kula-prathana-śālinī), and the Lord (prabhuḥ) (is) inseparable (aviyuktaḥ) from Her --lit. from whom-- (yayā)||67||
तयोर्यद्यामलं रूपं स सङ्घट्ट इति स्मृतः।
आनन्दशक्तिः सैवोक्ता यतो विश्वं विसृज्यते॥६८॥
Tayoryadyāmalaṁ rūpaṁ sa saṅghaṭṭa iti smṛtaḥ|
Ānandaśaktiḥ saivoktā yato viśvaṁ visṛjyate||68||
That (saḥ) is called (smṛtaḥ) 'union (saṅghaṭṭaḥ iti)' whose (yad) form (rūpam) is a pair (yāmalam) formed from them both --from Bhairava and His Power-- (tayoḥ). She Herself --Śakti or Power-- (sā eva) is said to be (uktā) the Power of Bliss (ānanda-śaktiḥ) from whom (yatas) the universe (viśvam) is emitted (visṛjyate)||68||
Estrofes 69 a 80
परापरात्परं तत्त्वं सैषा देवी निगद्यते।
तत्सारं तच्च हृदयं स विसर्गः परः प्रभुः॥६९॥
देवीयामलशास्त्रे सा कथिता कालकर्षिणी।
महाडामरके यागे श्रीपरा मस्तके तथा॥७०॥
श्रीपूर्वशास्त्रे सा मातृसद्भावत्वेन वर्णिता।
सङ्घट्टेऽस्मिंश्चिदात्मत्वाद्यत्तत्प्रत्यवमर्शनम्॥७१॥
इच्छाशक्तिरघोराणां शक्तीनां सा परा प्रभुः।
सैव प्रक्षुब्धरूपा चेदीशित्री सम्प्रजायते॥७२॥
तदाघोराः परा देव्यो जाताः शैवाध्वदैशिकाः।
स्वात्मप्रत्यवमर्शो यः प्रागभूदेकवीरकः॥७३॥
ज्ञातव्यविश्वोन्मेषात्मा ज्ञानशक्तितया स्थितः।
इयं परापरा देवी घोरां या मातृमण्डलीम्॥७४॥
सृजत्यविरतं शुद्धाशुद्धमार्गैकदीपिकाम्।
ज्ञेयांशः प्रोन्मिषन्क्षोभं यदैति बलवत्त्वतः॥७५॥
ऊनताभासनं संविन्मात्रत्वे जायते तदा।
रूढं तज्ज्ञेयवर्गस्य स्थितिप्रारम्भ उच्यते॥७६॥
रूढिरेषा विबोधाब्धेश्चित्राकारपरिग्रहः।
इदं तद्बीजसन्दर्भबीजं चिन्वन्ति योगिनः॥७७॥
Parāparātparaṁ tattvaṁ saiṣā devī nigadyate|
Tatsāraṁ tacca hṛdayaṁ sa visargaḥ paraḥ prabhuḥ||69||
Devīyāmalaśāstre sā kathitā kālakarṣiṇī|
Mahāḍāmarake yāge śrīparā mastake tathā||70||
Śrīpūrvaśāstre sā mātṛsadbhāvatvena varṇitā|
Saṅghaṭṭe'smiṁścidātmatvādyattatpratyavamarśanam||71||
Icchāśaktiraghorāṇāṁ śaktīnāṁ sā parā prabhuḥ|
Saiva prakṣubdharūpā cedīśitrī samprajāyate||72||
Tadāghorāḥ parā devyo jātāḥ śaivādhvadaiśikāḥ|
Svātmapratyavamarśo yaḥ prāgabhūdekavīrakaḥ||73||
Jñātavyaviśvonmeṣātmā jñānaśaktitayā sthitaḥ|
Iyaṁ parāparā devī ghorāṁ yā mātṛmaṇḍalīm||74||
Sṛjatyavirataṁ śuddhāśuddhamārgaikadīpikām|
Jñeyāṁśaḥ pronmiṣankṣobhaṁ yadaiti balavattvataḥ||75||
Ūnatābhāsanaṁ saṁvinmātratve jāyate tadā|
Rūḍhaṁ tajjñeyavargasya sthitiprārambha ucyate||76||
Rūḍhireṣā vibodhābdheścitrākāraparigrahaḥ|
Idaṁ tadbījasandarbhabījaṁ cinvanti yoginaḥ||77||
This very (sā eṣā) Goddess (devī) is called (nigadyate) the Principle (tattvam) that is superior (param) to Parāpara --Supreme-nonSupreme-- (para-aparāt). (She is also known as) the Essence (tad sāram) and (ca) the Heart (tad... hṛdayam) (as well as) the Supreme Emission of the Lord (saḥ visargaḥ paraḥ prabhuḥ).
In the Devīyāmalatantra (devīyāmala-śāstre), in (the portion dealing with) the great sacrifice of Ḍāmara (mahā-ḍāmarake yāge), She (sā) is said to be (kathitā) Kālakarṣiṇī --lit. the One who pulls Time-- (kāla-karṣiṇī), and (tathā) in the summit (mastake), (She is called) venerable Parā (śrī-parā).
In venerable Pūrva --i.e. in Mālinīvijayottaratantra-- (śrī-pūrva-śāstre), She (sā) (is) described (varṇitā) as the real being of the experients/knowers (mātṛ-sat-bhāvatvena). That (tad) Awareness (pratyavamarśanam) who (is born) in this union (saṅghaṭṭe asmin) since Its nature is Consciousness (cid-ātmatvāt), (is known as) Power of Will (icchā-śaktiḥ). She --the Power of Will-- (sā) (is) the Mighty (prabhuḥ) Parā --lit. Supreme-- (parā) of the Aghorā-s powers (aghorāṇām śaktīnām). She Herself (sā eva), if (ced) agitated (prakṣubdha-rūpā), the dominator --the letter 'ī'-- (īśitrī) is produced (samprajāyate).
Then (tadā) the supreme (parāḥ) goddesses (devyaḥ) Aghorā-s (aghorāḥ) are born (jātāḥ), which show the path of Śiva --i.e. they are teachers on the path of Śiva-- (śaiva-adhva-daiśikāḥ). The Solitary Hero (eka-vīrakaḥ) (known as) Awareness of one's own Self (sva-ātma-pratyavamarśaḥ) —which (yaḥ) existed (abhūt) before (prāk)—, (and) which is the Unmeṣa --the letter 'u'-- of the universe which is to be known (jñātavya-viśva-unmeṣa-ātmā), remains (sthitaḥ) as Power of Knowledge (jñāna-śaktitayā).
This (iyam) goddess (devī) Parāparā (parā-aparā), which (yā) continually (aviratam) emits (sṛjati) the circle of the Ghorā-s mothers (ghorām mātṛ-maṇḍalīm), (is) the only light in the pure-impure path (śuddha-aśuddha-mārga-eka-dīpikām). When (yadā) the knowable portion --i.e. the 'idam' or 'this'-- (jñeya-aṁśaḥ) rises (pronmiṣan), the agitation (kṣobham) becomes very powerful (eti balavattvataḥ), (and) then (tadā) the manifestation of Ūnatā --the letter 'ū' -- (ūnatā-bhāsanam) springs (jāyate) in that which is merely Consciousness (saṁvid-mātratve). When that is established (rūḍham tad), it is said (ucyate) that there is a beginning of stability (sthiti-prārambhaḥ) in the case of the path of the knowable (jñeya-vargasya).
This (eṣā) establishment (rūḍhiḥ), in the case of the Ocean of Consciousness (vibodha-abdheḥ), has to do with assuming various forms (citra-ākāra-parigrahaḥ). Therefore (tad), the yogī-s (yoginaḥ) perceive (cinvanti) this (idam) as a seed that is a collection of seeds --i.e. as the cause of a collection of dualistic realities-- (bīja-sandarbha-bījam)||69-77||
इच्छाशक्तिर्द्विरूपोक्ता क्षुभिताक्षुभिता च या।
इष्यमाणं हि सा वस्तु द्वैरूप्येणात्मनि श्रयेत्॥७८॥
Icchāśaktirdvirūpoktā kṣubhitākṣubhitā ca yā|
Iṣyamāṇaṁ hi sā vastu dvairūpyeṇātmani śrayet||78||
The Power of Will (icchā-śaktiḥ), which (yā) is said to have two forms (dvi-rūpa-uktā) —agitated (kṣubhitā) and (ca) unagitated (akṣubhitā)—, takes possession (sā... śrayet) —in Herself (ātmani) (and) in two ways (dvairūpyeṇa)— of the object (vastu) which is desired (to be known) (iṣyamāṇam)||78||
अचिरद्युतिभासिन्या शक्त्या ज्वलनरूपया।
इष्यमाणसमापत्तिः स्थैर्येणाथ धरात्मना॥७९॥
Aciradyutibhāsinyā śaktyā jvalanarūpayā|
Iṣyamāṇasamāpattiḥ sthairyeṇātha dharātmanā||79||
The absorption in the (object) which is desired (to be known) (iṣyamāṇa-samāpattiḥ) (takes place) by means of the Power (of Will) that (either) shines with splendor for an instant in the form of a flame --i.e. the letters 'ṛ' and 'ṝ'-- (acira-dyuti-bhāsinyā śaktyā jvalana-rūpayā), or (atha) (that), with stability --not for an instant-- (sthairyeṇa), assumes the nature of the earth element --i.e. the letters ḷ and ḹ-- (dharā-ātmanā)||79||
उन्मेषशक्तावस्त्येतज्ज्ञेयं यद्यपि भूयसा।
तथापि विभवस्थानं सा न तु प्राच्यजन्मभूः॥८०॥
Unmeṣaśaktāvastyetajjñeyaṁ yadyapi bhūyasā|
Tathāpi vibhavasthānaṁ sā na tu prācyajanmabhūḥ||80||
Although (yadi api) this (etad) knowable (jñeyam) exists (asti) in the Power of Unmeṣa --i.e. in the letter 'u' or Akṣubdhajñānaśakti, i.e. the Unagitated Power of Knowledge-- (unmeṣa-śaktau) in a high degree (bhūyasā), even so (tathā api) She --the aforesaid Power of Unmeṣa-- (sā) (is) the place where the knowable attains an exalted position (vibhava-sthānam) but (tu) not (na) the place of its preceding birth (prācya-janma-bhūḥ)||80||
Estrofes 81 a 90
इच्छाशक्तेरतः प्राहुश्चातूरूप्यं परामृतम्।
क्षोभान्तरस्यासद्भावान्नेदं बीजं च कस्यचित्॥८१॥
Icchāśakterataḥ prāhuścātūrūpyaṁ parāmṛtam|
Kṣobhāntarasyāsadbhāvānnedaṁ bījaṁ ca kasyacit||81||
On this account (atas), (the sages) said (prāhuḥ) that the fourfold form --i.e. ṛ, ṝ, ḷ and ḹ-- (cātūrūpyam) of the Power of Will (icchā-śakteḥ) (is) Parāmṛta --Supreme Nectar-- (para-amṛtam). And (ca) due to the absence (asadbhāvāt) of another agitation (kṣobha-antarasya), this --the above-mentioned four letters-- (idam) (is) the seed (bījam) of nothing (na... kasyacid) --viz. since they do not create any other letter they are also called ṣaṇḍa-s or eunuchs--||81||
प्रक्षोभकत्वं बीजत्वं क्षोभाधारश्च योनिता।
क्षोभकं संविदो रूपं क्षुभ्यति क्षोभयत्यपि॥८२॥
क्षोभः स्याज्ज्ञेयधर्मत्वं क्षोभणा तद्बहिष्कृतिः।
अन्तःस्थविश्वाभिन्नैकबीजांशविसिसृक्षुता॥८३॥
क्षोभोऽतदिच्छे तत्त्वेच्छाभासनं क्षोभणां विदुः।
यदैक्यापत्तिमासाद्य तदिच्छा कृतिनी भवेत्॥८४॥
क्षोभाधारमिमं प्राहुः श्रीसोमानन्दपुत्रकाः।
संविदामीषणादीनामनुद्भिन्नविशेषकम्॥८५॥
यज्ज्ञेयमात्रं तद्बीजं यद्योगाद्बीजता स्वरे।
तस्य बीजस्य सैवोक्ता विसिसृक्षा य उद्भवः।
यतो ग्राह्यमिदं भास्यद्भिन्नकल्पं चिदात्मनः॥८६॥
एष क्षोभः क्षोभणा तु तूष्णीम्भूतान्यमातृगम्।
हठाद्यदौदासीन्यांशच्यावनं संविदो बलात्॥८७॥
Prakṣobhakatvaṁ bījatvaṁ kṣobhādhāraśca yonitā|
Kṣobhakaṁ saṁvido rūpaṁ kṣubhyati kṣobhayatyapi||82||
Kṣobhaḥ syājjñeyadharmatvaṁ kṣobhaṇā tadbahiṣkṛtiḥ|
Antaḥsthaviśvābhinnaikabījāṁśavisisṛkṣutā||83||
Kṣobho'tadicche tattvecchābhāsanaṁ kṣobhaṇāṁ viduḥ|
Yadaikyāpattimāsādya tadicchā kṛtinī bhavet||84||
Kṣobhādhāramimaṁ prāhuḥ śrīsomānandaputrakāḥ|
Saṁvidāmīṣaṇādīnāmanudbhinnaviśeṣakam||85||
Yajjñeyamātraṁ tadbījaṁ yadyogādbījatā svare|
Tasya bījasya saivoktā visisṛkṣā ya udbhavaḥ|
Yato grāhyamidaṁ bhāsyadbhinnakalpaṁ cidātmanaḥ||86||
Eṣa kṣobhaḥ kṣobhaṇā tu tūṣṇīmbhūtānyamātṛgam|
Haṭhādyadaudāsīnyāṁśacyāvanaṁ saṁvido balāt||87||
The state of being an agent of agitation (prakṣobhakatvam) (is) the state of being a seed (bījatvam), and (ca) the support of the agitation (kṣobha-ādhāraḥ) (is) the state of being a womb (yonitā). The agent of agitation (kṣobhakam) —the form (rūpam) of Consciousness (saṁvidaḥ)— is agitated (kṣubhyati) and also (api) agitates (kṣobhayati).
Agitation (kṣobhaḥ) is (syāt) a quality of the knowable (jñeya-dharmatvam). The externalization of it --of the knowable-- (tad-bahiṣkṛtiḥ) comes from the act of agitating (kṣobhaṇā). (Agitation is just) the desire to emit the portion (known as) the only Seed which is in unity with the universe contained inside It --inside the Seed-- (antar-stha-viśva-abhinna-eka-bīja-aṁśa-visisṛkṣutā).
Agitation (kṣobhaḥ) (is this: The sages) know (viduḥ) that agitating (kṣobhaṇām) (is) the manifestation of the Will (to generate) a reality (tattva-icchā-ābhāsanam) in what does not have that desire (a-tad-icche). When (yadā) that Will (tad-icchā) got (āsādya) an entry into unity (aikya-āpattim), it has attained its goal (kṛtinī bhavet).
The spiritual sons of venerable Somānanda (śrī-somānanda-putrakāḥ) call (prāhuḥ) this --i.e. Saṁvitsvātantrya = the Absolute Freedom of Consciousness-- (imam) the reservoir of agitation (kṣobha-ādhāram). That Seed (tad-bījam), which (yad) (is) only the knowable (jñeya-mātram), is distinguished by not being differentiated (anudbhinna-viśeṣakam) of the types of consciousness such as domination, etc. (saṁvidām īṣaṇā-ādīnām).
The state of Seed (bījatā) (is) in a vowel (svare) due to the union with That --i.e. as the vowel is one with the Seed-- (yad-yogāt). The above-mentioned desire to emit (sā eva uktā visisṛkṣā) that Seed (tasya bījasya) (is) the source (yaḥ udbhavaḥ) from which (yatas) this (idam) knowable (grāhyam) becomes manifest (bhāsyat) as almost different (bhinna-kalpam) from the conscious Self (cit-ātmanaḥ).
This (eṣaḥ) (is) agitation (kṣobhaḥ). (And) the act of agitating (kṣobhaṇā tu) (consists in), by the Power (balāt) of Consciousness (saṁvidaḥ), forcibly making other subjects who are in silence --i.e. they are inactive-- move out of (their) condition of indifference (tūṣṇīm bhūta-anya-mātṛ-gam haṭhāt yad audāsīnya-aṁśa-cyāvanam)||82-87||
जातापि विसिसृक्षासौ यद्विमर्शान्तरैक्यतः।
कृतार्था जायते क्षोभाधारोऽत्रैतत्प्रकीर्तितम्॥८८॥
Jātāpi visisṛkṣāsau yadvimarśāntaraikyataḥ|
Kṛtārthā jāyate kṣobhādhāro'traitatprakīrtitam||88||
The reservoir of agitation (kṣobha-ādhāraḥ) arises (jāyate) (when) that (asau) desire to emit (visisṛkṣā) which has been born (jātā api) attains its goal (kṛta-arthā) by means of (its) unity with that other consciousness (yad-vimarśa-antara-aikyataḥ). This (etad) has (already) been expressed (prakīrtitam) here --in the stanza 84-- (atra)||88||
ततस्तदान्तरं ज्ञेयं भिन्नकल्पत्वमिच्छति।
विश्वबीजादतः सर्वं बाह्यं बिम्बं विवर्त्स्यति॥८९॥
Tatastadāntaraṁ jñeyaṁ bhinnakalpatvamicchati|
Viśvabījādataḥ sarvaṁ bāhyaṁ bimbaṁ vivartsyati||89||
From that (agitation) (tatas), the knowable (jñeyam) within the Subject --Śiva-- (tad-āntaram) desires (icchati) to be able to become differentiated (bhinna-kalpatvam icchati). Every (sarvam) external (bāhyam) reflected image (bimbam) will come forth --will develop-- (vivartsyati) from this Universal Seed (viśva-bījāt ataḥ)||89||
क्षोभ्यक्षोभकभावस्य सतत्त्वं दर्शितं मया।
श्रीमन्महेश्वरेणोक्तं गुरुणा यत्प्रसादतः॥९०॥
Kṣobhyakṣobhakabhāvasya satattvaṁ darśitaṁ mayā|
Śrīmanmaheśvareṇoktaṁ guruṇā yatprasādataḥ||90||
The real nature (satattvam) of the state of agitated and agent of agitation (kṣobhya-kṣobhaka-bhāvasya) that I have shown (darśitam mayā) has been said (to me) (uktam) by (my) Guru (guruṇā) —venerable Maheśvara (śrīmat-maheśvareṇa)— as a favor (yad-prasādataḥ)||90||
Estrofes 91 a 110
प्रकृतं ब्रूमहे नेदं बीजं वर्णचतुष्टयम्।
नापि योनिर्यतो नैतत्क्षोभाधारत्वमृच्छति॥९१॥
Prakṛtaṁ brūmahe nedaṁ bījaṁ varṇacatuṣṭayam|
Nāpi yoniryato naitatkṣobhādhāratvamṛcchati||91||
(But) let us talk (brūmahe) about the topic we began before (prakṛtam): This (idam) group of four letters --viz. ṛ, ṝ, ḷ and ḹ-- (varṇa-catuṣṭayam) is not (na) a seed (bījam). It is not even (na api) a womb (yoniḥ) because (yatas) this (group of four characters) (etad) does not (na) become a reservoir of agitation (kṣobha-ādhāratvam ṛcchati).||91||
आत्मन्येव च विश्रान्त्या तत्प्रोक्तममृतात्मकम्।
इत्थं प्रागुदितं यत्तत्पञ्चकं तत्परस्परम्॥९२॥
उच्छलद्विविधाकारमन्योन्यव्यतिमिश्रणात्।
योऽनुत्तरः परः स्पन्दो यश्चानन्दः समुच्छलन्॥९३॥
ताविच्छोन्मेषसङ्घट्टाद्गच्छतोऽतिविचित्रताम्।
अनुत्तरानन्दचिती इच्छाशक्तौ नियोजिते॥९४॥
त्रिकोणमिति तत्प्राहुर्विसर्गामोदसुन्दरम्।
अनुत्तरानन्दशक्ती तत्र रूढिमुपागते॥९५॥
त्रिकोणद्वित्वयोगेन व्रजतः षडरस्थितिम्।
त एवोन्मेषयोगेऽपि पुनस्तन्मयतां गते॥९६॥
क्रियाशक्तेः स्फुटं रूपमभिव्यङ्क्तः परस्परम्।
इच्छोन्मेषगतः क्षोभो यः प्रोक्तस्तद्गतेरपि॥९७॥
ते एव शक्ती ताद्रूप्यभागिन्यौ नान्यथास्थिते।
नन्वनुत्तरतानन्दौ स्वात्मना भेदवर्जितौ॥९८॥
कथमेतावतीमेनां वैचित्रीं स्वात्मनि श्रितौ।
शृणु तावदयं संविन्नाथोऽपरिमितात्मकः॥९९॥
अनन्तशक्तिवैचित्र्यलयोदयकलेश्वरः।
अस्थास्यदेकरूपेण वपुषा चेन्महेश्वरः॥१००॥
महेश्वरत्वं संवित्त्वं तदत्यक्ष्यद्घटादिवत्।
परिच्छिन्नप्रकाशत्वं जडस्य किल लक्षणम्॥१०१॥
जडाद्विलक्षणो बोधो यतो न परिमीयते।
तेन बोधमहासिन्धोरुल्लासिन्यः स्वशक्तयः॥१०२॥
आश्रयन्त्यूर्मय इव स्वात्मसङ्घट्टचित्रताम्।
स्वात्मसङ्घट्टवैचित्र्यं शक्तीनां यत्परस्परम्॥१०३॥
एतदेव परं प्राहुः क्रियाशक्तेः स्फुटं वपुः।
अस्मिंश्चतुर्दशे धाम्नि स्फुटीभूतत्रिशक्तिके॥१०४॥
त्रिशूलत्वमतः प्राह शास्ता श्रीपूर्वशासने।
निरञ्जनमिदं चोक्तं गुरुभिस्तत्त्वदर्शिभिः॥१०५॥
शक्तिमानञ्ज्यते यस्मान्न शक्तिर्जातु केनचित्।
इच्छा ज्ञानं क्रिया चेति यत्पृथक्पृथगञ्ज्यते॥१०६॥
तदेव शक्तिमत्स्वैः स्वैरिष्यमाणादिकैः स्फुटम्।
एतत्त्रितयमैक्येन यदा तु प्रस्फुरेत्तदा॥१०७॥
न केनचिदुपाधेयं स्वस्वविप्रतिषेधतः।
लोलीभूतमतः शक्तित्रितयं तत्त्रिशूलकम्।
यस्मिन्नाशु समावेशाद्भवेद्योगी निरञ्जनः॥१०८॥
Ātmanyeva ca viśrāntyā tatproktamamṛtātmakam|
Itthaṁ prāguditaṁ yattatpañcakaṁ tatparasparam||92||
Ucchaladvividhākāramanyonyavyatimiśraṇāt|
Yo'nuttaraḥ paraḥ spando yaścānandaḥ samucchalan||93||
Tāvicchonmeṣasaṅghaṭṭādgacchato'tivicitratām|
Anuttarānandacitī icchāśaktau niyojite||94||
Trikoṇamiti tatprāhurvisargāmodasundaram|
Anuttarānandaśaktī tatra rūḍhimupāgate||95||
Trikoṇadvitvayogena vrajataḥ ṣaḍarasthitim|
Ta evonmeṣayoge'pi punastanmayatāṁ gate||96||
Kriyāśakteḥ sphuṭaṁ rūpamabhivyaṅktaḥ parasparam|
Icchonmeṣagataḥ kṣobho yaḥ proktastadgaterapi||97||
Te eva śaktī tādrūpyabhāginyau nānyathāsthite|
Nanvanuttaratānandau svātmanā bhedavarjitau||98||
Kathametāvatīmenāṁ vaicitrīṁ svātmani śritau|
Śṛṇu tāvadayaṁ saṁvinnātho'parimitātmakaḥ||99||
Anantaśaktivaicitryalayodayakaleśvaraḥ|
Asthāsyadekarūpeṇa vapuṣā cenmaheśvaraḥ||100||
Maheśvaratvaṁ saṁvittvaṁ tadatyakṣyadghaṭādivat|
Paricchinnaprakāśatvaṁ jaḍasya kila lakṣaṇam||101||
Jaḍādvilakṣaṇo bodho yato na parimīyate|
Tena bodhamahāsindhorullāsinyaḥ svaśaktayaḥ||102||
Āśrayantyūrmaya iva svātmasaṅghaṭṭacitratām|
Svātmasaṅghaṭṭavaicitryaṁ śaktīnāṁ yatparasparam||103||
Etadeva paraṁ prāhuḥ kriyāśakteḥ sphuṭaṁ vapuḥ|
Asmiṁścaturdaśe dhāmni sphuṭībhūtatriśaktike||104||
Triśūlatvamataḥ prāha śāstā śrīpūrvaśāsane|
Nirañjanamidaṁ coktaṁ gurubhistattvadarśibhiḥ||105||
Śaktimānañjyate yasmānna śaktirjātu kenacit|
Icchā jñānaṁ kriyā ceti yatpṛthakpṛthagañjyate||106||
Tadeva śaktimatsvaiḥ svairiṣyamāṇādikaiḥ sphuṭam|
Etattritayamaikyena yadā tu prasphurettadā||107||
Na kenacidupādheyaṁ svasvavipratiṣedhataḥ|
Lolībhūtamataḥ śaktitritayaṁ tattriśūlakam|
Yasminnāśu samāveśādbhavedyogī nirañjanaḥ||108||
And (ca) by a repose (viśrāntyā) in itself (ātmani eva), that --i.e. the group of four characters-- (tad) is said to (uktam) consist of Nectar (amṛta-ātmakam).
In this way (ittham), that (tad) group of five (vowels) --viz. 'a', 'i', 'ī', 'u' and 'ū' — and 'ā' (called Ānanda or Bliss) is not counted separately because Bliss is the very nature of Brahma-- (pañcakam) which (yad) was previously described (prāk-uditam) manifests (ucchalat), in a mutual way --i.e. not one by one-- (tad-parasparam), multiple forms --i.e. other letters-- (vividha-ākāram) by intermingling with one another (anyonya-vyatimiśraṇāt).
Anuttara --the vowel 'a'-- (anuttaraḥ), which (yaḥ) (is) Supreme (paraḥ), springs (samucchalan) (together with) Ānanda --the vowel 'ā'-- (ānandaḥ) that (yaḥ) (is) a Vibration (spandaḥ). The two --'a' and 'ā'-- (tau), by the union with Icchā --the vowel 'i'-- and Unmeṣa --the vowel 'u'-- (icchā-unmeṣa-saṅghaṭṭāt), become extremely multiple (gacchataḥ ati-vicitratām).
When the two aspects of Consciousness (called) Anuttara --vowel 'a'-- and Ānanda --vowel 'ā'-- combine (anuttara-ānanda-citī... niyojite) with the Power of Will --with 'i'-- (icchā-śaktau) (become) the Triangle --the vowel 'e'-- (trikoṇam iti). (The sages) called (prāhuḥ) that --the vowel 'e'-- (tad) 'beautiful due to the Bliss/Fragrance of Emission (visarga-āmoda-sundaram)'.
The Anuttara and Ānanda powers --vowels 'a' and 'ā'-- (anuttara-ānanda-śaktī), having established themselves (rūḍhim upāgate) there --in the Triangle, i.e. the vowel 'e'-- (tatra), by the combination of two triangles (trikoṇa-dvitva-yogena), attain the state of the six-spoked one --viz. Ṣaṭkoṇa (Hexagon) or vowel 'ai'-- (vrajataḥ ṣaḍ-ara-sthitim).
Those very two (vowels) --'a' and 'ā'-- (te eva), in (their) union with Unmeṣa --with the vowel 'u'-- (unmeṣa-yoge api), (the vowel 'o' is created, and then,) attaining identity with that --with 'o'-- (tad-mayatāṁ gate) again (punar), they --'a' and 'ā'-- mutually manifest (abhivyaṅktaḥ parasparam) the evident (sphuṭam) form (rūpam) of the Power of Action (kriyā-śakteḥ) --i.e. the vowel 'au' also known as Trident--.
Even (api) through the combination with that (tad-gateḥ) —viz. (with) the aforesaid (proktaḥ) agitation (kṣobhaḥ) which (yaḥ) is connected with Icchā and Unmeṣa --with 'i' and 'u'-- (icchā-unmeṣagataḥ) --i.e. the vowels 'ī' and 'ū'--—, those two powers --'a' and 'ā'-- (te eva śaktī) retain the same form (tādrūpya-bhāginyau), (in short,) they do not remain (na... asthite) otherwise (anyathā) --viz. 'a' or 'ā' + 'i' or 'ī' = 'e' and 'a' or 'ā' + 'u' or 'ū' = 'o', there is no change at all whether the combination is with 'i' or 'ī', or with 'u' or 'ū'--.
An objection (nanu): Anuttara and Ānanda --'a' and 'ā'-- (anuttaratā-ānandau) are in themselves devoid of duality/differentiation (sva-ātmanā bheda-varjitau). (Then,) how (katham) do they assume (śritau) in themselves (sva-ātmani) this wonderful beauty (called diversity) of such extent (etāvatīm enāṁ vaicitrīṁ)?
Listen (śṛṇu)! This (ayam) conscious Lord (saṁvid-nāthaḥ) (is) certainly (tāvat) unlimited (aparimita-ātmakaḥ), (and) the Master of (Supreme) Power in whom there is emergence and dissolution of an infinite variety of powers (ananta-śakti-vaicitrya-laya-udaya-kalā-īśvaraḥ). If (ced) the Great Lord (mahā-īśvaraḥ) had a body (asthāsyat... vapuṣā) with only one form (ekarūpeṇa), He would (then) abandon (atyakṣyat) that (tad) Lordship (mahā-īśvaratvam) (and) Conscious State (saṁvittvam), (and He would become) like a pot and so on (ghaṭ-ādi-vat).
Limited brightness (paricchinna-prakāśatvam) (is) certainly (kila) the characteristic (lakṣaṇam) of inertness (jaḍasya) (while) Consciousness (bodhaḥ) differs (vilakṣaṇaḥ) from inertness (jaḍāt) because (yatas) It is not limited (na parimīyate). Therefore (tena), His own bright powers (ullāsinyaḥ sva-śaktayaḥ) of the Great Ocean of Consciousness (bodha-maha-sindhoḥ) partake (āśrayanti), like (iva) waves (ūrmayaḥ), in the variety that is in unity with its own Self (sva-ātma-saṅghaṭṭa-citratām).
(The sages) call (prāhuḥ) 'this (etad eva) supreme (param) diversity of powers which is reciprocal and is in unity with its own Self (sva-ātma-saṅghaṭṭa-vaicitryam śaktīnām yad parasparam)' the evident (sphuṭam) form (vapus) of the Power of Action (kriyā-śakteḥ).
For this reason (atas), since this ('au') —which is in the fourteenth position (in the group of vowels)— has the three Powers --Will, Knowledge and Action-- clearly manifest (asmin caturdaśe dhāmni sphuṭī-bhūta-tri-śaktike), the Teacher --Śiva-- (śāstā) called (it) (prāha) Trident --lit. the state of being a Trident-- (triśūlatvam) in the venerable scripture (known as) Pūrva --i.e. in Mālinīvijayottaratantra-- (śrī-pūrva-śāsane).
This ('au') (idam) has also been called (ca uktam) 'Nirañjana' --lit. Immaculate, without any color-- (nirañjanam) by the Guru-s who have seen the Supreme Principle (gurubhiḥ tattva-darśibhiḥ). The Possessor of Śakti --viz. Śiva-- (śaktimān) is clearly shown --i.e. colored-- (añjyate) because (yasmāt) Śakti (śaktiḥ) is not (shown or colored) (na) by anything at all (na jātu kenacid).
(It is said that there is an aggregate of) 'Will (icchā), Knowledge (jñānam) and (ca) Action (kriyā... iti)' which (yad) is separately shown or colored (pṛthak pṛthak añjyate). (However, this is not like this because, as a matter of fact, it is) that (tad eva) Possessor of Śakti (śaktimat) (who) is clear and evident (sphuṭam) through each of the things that are desired, etc. (svaiḥ svaiḥ iṣyamāṇa-ādikaiḥ).
But (tu) when (yadā) this triad (etad-tritayam) shines forth (prasphuret) in unity (aikyena), then (tadā) nothing is produced by anything (na kenacid upādheyam) due to the mutual cancellation (sva-sva-vipratiṣedhataḥ). Therefore (atas), that (tad) triad of powers (śakti-tritayam) which is restless (lolī-bhūtam) (is) the Trident --the vowel 'au'-- (triśūlakam). By quickly getting absorbed (āśu samāveśāt) in that (yasmin), the Yogī (yogī) becomes (bhavet) Nirañjana or Immaculate (nirañjanaḥ)||92-108||
इत्थं परामृतपदादारभ्याष्टकमीदृशम्।
ब्राह्म्यादिरूपसम्भेदाद्यात्यष्टाष्टकतां स्फुटम्॥१०९॥
Itthaṁ parāmṛtapadādārabhyāṣṭakamīdṛśam|
Brāhmyādirūpasambhedādyātyaṣṭāṣṭakatāṁ sphuṭam||109||
In this way (ittham), such (īdṛśam) a group of eight (vowels) (aṣṭakam) beginning from the state of Supreme Nectar --i.e. the vowels 'ṛ', 'ṝ', 'ḷ' and 'ḹ'-- (para-amṛta-padāt ārabhya) (and ending in 'e', 'ai', 'o' and 'au'), in contact with the forms of Brāhmī, etc. (brāhmī-ādi-rūpa-sambhedāt), clearly (sphuṭam) results in sixty-four --i.e. 8 vowels x 8 goddesses-- (yāti aṣṭa-aṣṭakatāṁ)||109||
अत्रानुत्तरशक्तिः सा स्वं वपुः प्रकटस्थितम्।
कुर्वन्त्यपि ज्ञेयकलाकालुष्याद्विन्दुरूपिणी॥११०॥
Atrānuttaraśaktiḥ sā svaṁ vapuḥ prakaṭasthitam|
Kurvantyapi jñeyakalākāluṣyādvindurūpiṇī||110||
Here (atra), the Power of Anuttara (anuttara-śaktiḥ sā), by making (kurvantī api) Her own (svam) Form (vapus) clearly manifest (prakaṭasthitam), assumes the form of Vindu --or Bindu, i.e. 'aṁ', the fifteenth vowel-- (vindu-rūpiṇī) because of the turbidness (created) by the defect of the knowable (jñeya-kalā-kāluṣyāt)||110||
Estrofes 111 a 120
उदितायां क्रियाशक्तौ सोमसूर्याग्निधामनि।
अविभागः प्रकाशो यः स बिन्दुः परमो हि नः॥१११॥
Uditāyāṁ kriyāśaktau somasūryāgnidhāmani|
Avibhāgaḥ prakāśo yaḥ sa binduḥ paramo hi naḥ||111||
To me (nas), the Supreme (paramaḥ hi) Bindu (binduḥ) (is) that (saḥ) undivided (avibhāgaḥ) Light (prakāśaḥ) that (yaḥ) (shines) when the Power of Action rises (uditāyām kriyā-śaktau) in the state of moon --prameya or knowable--, sun --pramāṇa or knowledge/means of knowledge-- and fire --pramātā or knower-- (soma-sūrya-agni-dhāmani)||111||
तत्त्वरक्षाविधाने च तदुक्तं परमेशिना।
हृत्पद्ममण्डलान्तःस्थो नरशक्तिशिवात्मकः॥११२॥
बोद्धव्यो लयभेदेन विन्दुर्विमलतारकः।
योऽसौ नादात्मकः शब्दः सर्वप्राणिष्ववस्थितः॥११३॥
अधऊर्ध्वविभागेन निष्क्रियेणावतिष्ठते।
ह्लादतैक्ष्ण्यादि वैचित्र्यं सितरक्तादिकं च यत्॥११४॥
स्वयं तन्निरपेक्षोऽसौ प्रकाशो गुरुराह च।
यन्न सूर्यो न वा सोमो नाग्निर्भासयतेऽपि च॥११५॥
न चार्कसोमवह्नीनां तत्प्रकाशाद्विना महः।
किमप्यस्ति निजं किं तु संविदित्थं प्रकाशते॥११६॥
Tattvarakṣāvidhāne ca taduktaṁ parameśinā|
Hṛtpadmamaṇḍalāntaḥstho naraśaktiśivātmakaḥ||112||
Boddhavyo layabhedena vindurvimalatārakaḥ|
Yo'sau nādātmakaḥ śabdaḥ sarvaprāṇiṣvavasthitaḥ||113||
Adhaūrdhvavibhāgena niṣkriyeṇāvatiṣṭhate|
Hlādataikṣṇyādi vaicitryaṁ sitaraktādikaṁ ca yat||114||
Svayaṁ tannirapekṣo'sau prakāśo gururāha ca|
Yanna sūryo na vā somo nāgnirbhāsayate'pi ca||115||
Na cārkasomavahnīnāṁ tatprakāśādvinā mahaḥ|
Kimapyasti nijaṁ kiṁ tu saṁviditthaṁ prakāśate||116||
In Tattvarakṣāvidhāna (tattvarakṣāvidhāne ca), that (tad) has (also) been said (uktam) by the Supreme Lord (parama-īśinā): 'Vindu (vinduḥ), the immaculate savior (vimala-tārakaḥ) residing inside the circle of the heart lotus (hṛt-padma-maṇḍala-antar-sthaḥ), must be known (boddhavyaḥ), by means of a divided dissolution (laya-bhedena), as consisting of Śiva, Śakti and Nara (nara-śakti-śiva-ātmakaḥ).
That (Vindu) (asau) (is) a sound (śabdaḥ) which (yaḥ) consists of Nāda (nāda-ātmakaḥ) (and) remains (avasthitaḥ) in all the living beings (sarva-prāṇiṣu). Divided up and down --i.e. Visarga, viz. 'aḥ'-- (adhas-ūrdhva-vibhāgena), it remains (avatiṣṭhate) devoid of activity (niṣkriyeṇa).
That (asau) Light (prakāśaḥ) is Itself independent from that (svayam tad-nirapekṣaḥ) —i.e. (from) that (yad) diversity (vaicitryam) which (yad) (is composed of) contentment, harshness, etc. (hlāda-taikṣṇya-ādi) as well as (ca) (of) white, red, etc. (sita-rakta-ādikam)—.
The Guru --Kṛṣṇa-- (guruḥ) said (āha ca): However (kim tu), there is (asti) certain (kimapi) innate (nijam) Consciousness (saṁvid) (that) illuminates (prakāśate) in this manner (ittham): 'That which (yad) neither (na) the sun (sūryaḥ) nor (na vā) the moon (somaḥ) nor (na) the fire (agniḥ) illuminate --lit. illuminates-- (bhāsayate), and (api ca) (which) without (vinā) whose Light (tad-prakāśāt) there is no (na ca) radiance (mahas) of sun, moon and fire (arka-soma-vahnīnām)'||112-116||
स्वस्वातन्त्र्यप्रभावोद्यद्विचित्रोपाधिसङ्गतः।
प्रकाशो याति तैक्ष्ण्यादिमवान्तरविचित्रताम्॥११७॥
Svasvātantryaprabhāvodyadvicitropādhisaṅgataḥ|
Prakāśo yāti taikṣṇyādimavāntaravicitratām||117||
Due to the association with multiple limiting attributes that rise from the Might of His Absolute Freedom (sva-svātantrya-prabhāva-udyat-vicitra-upādhi-saṅgataḥ), the Light (prakāśaḥ) becomes the respective diversity (yāti avāntara-vicitratām) (which appears as) harshness, etc. (taikṣṇya-ādim)||117||
दुर्दर्शनोऽपि घर्मांशुः पतितः पाथसां पथि।
नेत्रानन्दत्वमभ्येति पश्योपाधेः प्रभाविताम्॥११८॥
Durdarśano'pi gharmāṁśuḥ patitaḥ pāthasāṁ pathi|
Netrānandatvamabhyeti paśyopādheḥ prabhāvitām||118||
(The light of) the sun (gharmāṁśuḥ), though (api) difficult to be looked at (dus-darśanaḥ), when fallen (patitaḥ) on a course (pathi) of water (pāthasām), generates delight in the eyes (netra-ānandatvam abhyeti). See (paśya) the power (prabhāvitām) of a limiting attribute (upādheḥ)!||118||
सूर्यादिषु प्रकाशोऽसावुपाधिकलुषीकृतः।
संवित्प्रकाशं माहेशमत एव ह्यपेक्षते॥११९॥
Sūryādiṣu prakāśo'sāvupādhikaluṣīkṛtaḥ|
Saṁvitprakāśaṁ māheśamata eva hyapekṣate||119||
On this account (atas eva), in the sun, etc. (sūrya-ādiṣu), that (asau) light (prakāśaḥ) which has been made turbid by the limiting attributes (upādhi-kaluṣī-kṛtaḥ) requires (apekṣate) undoubtedly (eva hi) the Light of Consciousness (saṁvid-prakāśam) belonging to the Great Lord (māheśam)||119||
प्रकाशमात्रं सुव्यक्तं सूर्य इत्युच्यते स्फुटम्।
प्रकाश्यवस्तुसारांशवर्षि तत्सोम उच्यते॥१२०॥
Prakāśamātraṁ suvyaktaṁ sūrya ityucyate sphuṭam|
Prakāśyavastusārāṁśavarṣi tatsoma ucyate||120||
That which is only clearly manifest light (prakāśa-mātraṁ su-vyaktam) is evidently called (ucyate sphuṭam) 'the sun (sūryaḥ iti)'. That (tad) is called (ucyate) 'moon' (somaḥ) which rains the essential portion of the illuminated objects (prakāśya-vastu-sāra-aṁśa-varṣi)||120||
Estrofes 121 a 141
सूर्यं प्रमाणमित्याहुः सोमं मेयं प्रचक्षते।
अन्योन्यमवियुक्तौ तौ स्वतन्त्रावप्युभौ स्थितौ॥१२१॥
भोक्तृभोग्योभयात्मैतदन्योन्योन्मुखतां गतम्।
ततो ज्वलनचिद्रूपं चित्रभानुः प्रकीर्तितः॥१२२॥
योऽयं वह्नेः परं तत्त्वं प्रमातुरिदमेव तत्।
संविदेव तु विज्ञेयतादात्म्यादनपेक्षिणी॥१२३॥
स्वतन्त्रत्वात्प्रमातोक्ता विचित्रो ज्ञेयभेदतः।
सोमांशदाह्यवस्तूत्थवैचित्र्याभासबृंहितः॥१२४॥
तत एवाग्निरुदितश्चित्रभानुर्महेशिना।
ज्ञेयाद्युपायसङ्घातनिरपेक्षैव संविदः॥१२५॥
स्थितिर्माताहमस्मीति ज्ञाता शास्त्रज्ञवद्यतः।
अज्ञ एव यतो ज्ञातानुभवात्मा न रूपतः॥१२६॥
न तु सा ज्ञातृता यस्यां शुद्धज्ञेयाद्यपेक्षते।
तस्यां दशायां ज्ञातृत्वमुच्यते योग्यतावशात्॥१२७॥
मानतैव तु सा प्राच्यप्रमातृपरिकल्पिता।
उच्छलन्त्यपि संवित्तिः कालक्रमविवर्जनात्॥१२८॥
उदितैव सती पूर्णा मातृमेयादिरूपिणी।
पाकादिस्तु क्रिया कालपरिच्छेदात्क्रमोचिता॥१२९॥
मतान्त्यक्षणवन्ध्यापि न पाकत्वं प्रपद्यते।
इत्थं प्रकाशतत्त्वस्य सोमसूर्याग्निता स्थिता॥१३०॥
अपि मुख्यं तत्प्रकाशमात्रत्वं न व्यपोह्यते।
एषां यत्प्रथमं रूपं ह्रस्वं तत्सूर्य उच्यते॥१३१॥
क्षोभानन्दवशाद्दीर्घविश्रान्त्या सोम उच्यते।
यत्तत्परं प्लुतं नाम सोमानन्दात्परं स्थितम्॥१३२॥
प्रकाशरूपं तत्प्राहुराग्नेयं शास्त्रकोविदाः।
अत्र प्रकाशमात्रं यत्स्थिते धामत्रये सति॥१३३॥
उक्तं विन्दुतया शास्त्रे शिवविन्दुरसौ मतः।
मकारादन्य एवायं तच्छायामात्रधृद्यथा॥१३४॥
रलहाः षण्डवैसर्गवर्णरूपत्वसंस्थिताः।
इकार एव रेफांशच्छाययान्यो यथा स्वरः॥१३५॥
तथैव महलेशादः सोऽन्यो द्वेधास्वरोऽपि सन्।
अस्यान्तर्विसिसृक्षासौ या प्रोक्ता कौलिकी परा॥१३६॥
सैव क्षोभवशादेति विसर्गात्मकतां ध्रुवम्।
उक्तं च त्रिशिरःशास्त्रे कलाव्याप्त्यन्तचर्चने॥१३७॥
कला सप्तदशी तस्मादमृताकाररूपिणी।
परापरस्वस्वरूपबिन्दुगत्या विसर्पिता॥१३८॥
प्रकाश्यं सर्ववस्तूनां विसर्गरहिता तु सा।
शक्तिकुण्डलिका चैव प्राणकुण्डलिका तथा॥१३९॥
विसर्गप्रान्तदेशे तु परा कुण्डलिनीति च।
शिवव्योमेति परमं ब्रह्मात्मस्थानमुच्यते॥१४०॥
विसर्गमात्रं नाथस्य सृष्टिसंहारविभ्रमाः।
स्वात्मनः स्वात्मनि स्वात्मक्षेपो वैसर्गिकी स्थितिः॥१४१॥
Sūryaṁ pramāṇamityāhuḥ somaṁ meyaṁ pracakṣate|
Anyonyamaviyuktau tau svatantrāvapyubhau sthitau||121||
Bhoktṛbhogyobhayātmaitadanyonyonmukhatāṁ gatam|
Tato jvalanacidrūpaṁ citrabhānuḥ prakīrtitaḥ||122||
Yo'yaṁ vahneḥ paraṁ tattvaṁ pramāturidameva tat|
Saṁvideva tu vijñeyatādātmyādanapekṣiṇī||123||
Svatantratvātpramātoktā vicitro jñeyabhedataḥ|
Somāṁśadāhyavastūtthavaicitryābhāsabṛṁhitaḥ||124||
Tata evāgniruditaścitrabhānurmaheśinā|
Jñeyādyupāyasaṅghātanirapekṣaiva saṁvidaḥ||125||
Sthitirmātāhamasmīti jñātā śāstrajñavadyataḥ|
Ajña eva yato jñātānubhavātmā na rūpataḥ||126||
Na tu sā jñātṛtā yasyāṁ śuddhajñeyādyapekṣate|
Tasyāṁ daśāyāṁ jñātṛtvamucyate yogyatāvaśāt||127||
Mānataiva tu sā prācyapramātṛparikalpitā|
Ucchalantyapi saṁvittiḥ kālakramavivarjanāt||128||
Uditaiva satī pūrṇā mātṛmeyādirūpiṇī|
Pākādistu kriyā kālaparicchedātkramocitā||129||
Matāntyakṣaṇavandhyāpi na pākatvaṁ prapadyate|
Itthaṁ prakāśatattvasya somasūryāgnitā sthitā||130||
Api mukhyaṁ tatprakāśamātratvaṁ na vyapohyate|
Eṣāṁ yatprathamaṁ rūpaṁ hrasvaṁ tatsūrya ucyate||131||
Kṣobhānandavaśāddīrghaviśrāntyā soma ucyate|
Yattatparaṁ plutaṁ nāma somānandātparaṁ sthitam||132||
Prakāśarūpaṁ tatprāhurāgneyaṁ śāstrakovidāḥ|
Atra prakāśamātraṁ yatsthite dhāmatraye sati||133||
Uktaṁ vindutayā śāstre śivavindurasau mataḥ|
Makārādanya evāyaṁ tacchāyāmātradhṛdyathā||134||
Ralahāḥ ṣaṇḍavaisargavarṇarūpatvasaṁsthitāḥ|
Ikāra eva rephāṁśacchāyayānyo yathā svaraḥ||135||
Tathaiva mahaleśādaḥ so'nyo dvedhāsvaro'pi san|
Asyāntarvisisṛkṣāsau yā proktā kaulikī parā||136||
Saiva kṣobhavaśādeti visargātmakatāṁ dhruvam|
Uktaṁ ca triśiraḥśāstre kalāvyāptyantacarcane||137||
Kalā saptadaśī tasmādamṛtākārarūpiṇī|
Parāparasvasvarūpabindugatyā visarpitā||138||
Prakāśyaṁ sarvavastūnāṁ visargarahitā tu sā|
Śaktikuṇḍalikā caiva prāṇakuṇḍalikā tathā||139||
Visargaprāntadeśe tu parā kuṇḍalinīti ca|
Śivavyometi paramaṁ brahmātmasthānamucyate||140||
Visargamātraṁ nāthasya sṛṣṭisaṁhāravibhramāḥ|
Svātmanaḥ svātmani svātmakṣepo vaisargikī sthitiḥ||141||
(The sages) called (āhuḥ) the sun (sūryam) 'pramāṇa' --knowledge/means of knowledge-- (pramāṇam iti). They call (pracakṣate) the moon (somam) 'meya' --or 'prameya', i.e. knowable-- (meyam). Both of them (tau... ubhau), though (api) independent (svatantrau), remain (sthitau) inseparable from each other (anyonyam aviyuktau). This (etad) which is the couple of subject and object --lit. enjoyer and enjoyed-- (bhoktṛ-bhogya-ubhaya-ātma) attains the condition where they face each other (anyonya-unmukhatām gatam).
After that (tatas), this (ayam) which (yaḥ) is of variegated luster --i.e. the fire-- (citra-bhānuḥ) is known as (prakīrtitaḥ) the flaming/shining form of Consciousness (jvalana-cit-rūpam). This (idam) supreme (param) nature (tattva) of the pramātā or knower (pramātuḥ) (is) that (tad) of the fire (vahneḥ).
Independent (anapekṣiṇī) Consciousness (saṁvid) Itself (eva) indeed (tu), through (Its) identification with the knowable (vijñeya-tādātmyāt) —since It is Free (svatantratvāt)—, is said to be (uktā) the pramātā or knower (pramātā). (This knower becomes then) manifold (vicitraḥ) according to the varieties of knowables (jñeya-bhedataḥ). On that account (tatas eva), the fire (agniḥ), nourished by the manifestation of variety arising from the things to be burnt —which come from the moon portion— (soma-aṁśa-dāhya-vastu-uttha-vaicitrya-ābhāsa-bṛṁhitaḥ), is called (uditaḥ) by the Great Lord (mahā-īśinā) 'of variegated luster' (citra-bhānuḥ).
The pramātā or knower (mātā) (is) the state (sthitiḥ) of Consciousness (saṁvidaḥ) —which --i.e. the state-- is independence from any association with the means relating to the knowable, etc. (jñeya-ādi-upāya-saṅghāta-nirapekṣā eva)— known as (jñātā) 'I (aham) am (asmi iti)' because (yatas) (he --the knower-- is) like a knower of scriptures (śāstra-jña-vat). Because (yatas) someone who is not a knower (ajñaḥ eva) knows (jñātā) by experience (anubhava-ātmā) (but) not (na) by nature (rūpataḥ) --i.e. he depends on a relationship with the knowable in order to know--.
Due to the suitableness (yogyatā-vaśāt), the (real) state of being a knower (jñātṛtvam) is said (to exist) (ucyate) in that state (tasyām daśāyām) where (yasyām) knowership (sā jñātṛtā) does not at all (na tu) requires (apekṣate) the pure knowable, etc. (śuddha-jñeya-ādi). Nonetheless (tu), the state of pramāṇa --knowledge/means of knowledge-- (mānatā eva... sā) is manufactured by the preceding Pramātā or Knower (who is Supreme) --i.e. by Śiva who is Parapramātā-- (prācya-pramātṛ-parikalpitā).
Consciousness (saṁvittiḥ), even (api) rising (ucchalantī) in the form of knower, knowable, etc. (mātṛ-meya-ādi-rūpiṇī), is (satī) (always) active (uditā eva) (and) full/perfect (pūrṇā) because It is devoid of the succession of time (kāla-krama-vivarjanāt). But (tu) an activity (kriyā) such as cooking, etc. (pāka-ādiḥ), due to the limit of time (kāla-paricchedāt), it has to do with succession --lit. it is suitable to succession-- (krama-ucitā). (For example, if) it is even imagined as failing at the last moment (mata-antya-kṣaṇa-vandhyā api), the cooking (pākatvam) does not (na) (fully) take place --i.e. it is not finished rightly-- (prapadyate).
In this way (ittham), though (api) the state of moon, sun and fire (soma-sūrya-agnitā) remains (sthitā) in the case of the Principle of Light (prakāśa-tattvasya), that which is no more nor less His main Light (mukhyam tad-prakāśa-mātratvam) is not (na) removed (vyapohyate).
That (tad) which (yad) (is) the first (prathamam) short (hrasvam) form (rūpam) of these (vowels) (eṣām) is said to be (ucyate) the sun (sūryaḥ). The moon (somaḥ) is said (to appear) (ucyate) by means of a repose on the long (form of these vowels) (dīrgha-viśrāntyā) due to agitation and Bliss (kṣobha-ānanda-vaśāt). Subsequently (param), that (tad) which (yad) is called (nāma) the protracted (aspect of these vowels) (plutam) remains (sthitam) with a luminous form (prakāśa-rūpam) after (param) the delight of the moon (soma-ānandāt). The ones who are skilled in scriptures (śāstra-kovidāḥ) called (prāhuḥ) that (tad) igneous --i.e. the fire-- (āgneyam).
Here (atra), when the three states --sun, moon and fire-- stay in what is only Light (prakāśa-mātram yad-sthite dhāma-traye sati), (that) is said to be (uktam) endowed with the state of Vindu --the vowel 'ṁ'-- (vindutayā). In the scripture(s) (śāstre), it (asau) is considered (mataḥ) to be the Vindu of Śiva (śiva-vinduḥ). This (Vindu) (ayam) (is) different (anyaḥ eva) from the letter 'ma' (ma-kārāt) (since) it is only a shadow of that --of 'ma'-- (tad-chāyā-mātra-dhṛt), as (is also the case with the letters) (yathā) 'ra', 'la' and 'ha' (ra-la-hāḥ) which appear in the form of the eunuch and visarga letters --viz. the vowels 'ṛ', 'ṝ', 'ḷ', 'ḹ' and 'ḥ'-- (ṣaṇḍa-vaisarga-varṇa-rūpatva-saṁsthitāḥ).
Just as (yathā) the letter 'i' itself (i-kāra eva), by means of the shadow of the repha portion --the letter 'ra'-- (repha-aṁśa-chāyayā), (becomes) another (anyaḥ) vowel (svaraḥ) --the vowel 'ṛ'--, so also (tathā eva) the (vowel) 'a' (aḥ saḥ) appears --lit. is-- (sa) even (api) as two other vowels (anyaḥ dvedhā-svaraḥ) through a particle of 'ma' and 'ha' (ma-ha-leśāt) --viz. the vowels 'aṁ' and 'aḥ'--.
Its --of 'a'-- (asya) internal desire to manifest (antar-visisṛkṣā) (is) that (asau) which (yā) was (previously) mentioned (proktā) as Supreme (parā) Kaulikī (kaulikī). She Herself --i.e. the Supreme Kaulikī-- (sā eva), because of the agitation (kṣobha-vaśāt), becomes certainly Visarga or Emission (eti visarga-ātmakatām dhruvam). Also (ca), it has been said (uktam) in Triśirobhairavatantra (triśiraḥśāstre) —in the final deliberation about the penetration of Kalā (kalā-vyāpti-anta-carcane)—:
'Therefore (tasmāt), the seventeenth (saptadaśī) Kalā (kalā) assumes the form of Nectar (amṛta-ākāra-rūpiṇī) (and) is spread (visarpitā) by means of a movement in Bindu --it splits into two dots-- whose own essential nature is Parāparā --Supreme-nonSupreme-- (para-apara-sva-sva-rūpa-bindu-gatyā). She (sā) (is) the Light (prakāśyam) of all the things --of pramātā, pramāṇa and prameya-- (sarva-vastūnām), but (tu) when She is devoid of Emission (visarga-rahitā), (She becomes) Śaktikuṇḍalinī (śaktikuṇḍalikā) as well as (ca eva... tathā) Prāṇakuṇḍalinī (prāṇakuṇḍalikā). But (tu) at the extreme point --viz. at the end-- of the Emission (visarga-prānta-deśe) (She becomes) 'Parākuṇḍalinī' (parā kuṇḍalinī iti) and (ca) She is called (ucyate) «the Ether of Śiva (śiva-vyomā iti)», i.e. the Supreme Place of the Self of Brahma (paramam brahma-ātma-sthānam). The movements of manifestation and withdrawal/dissolution (sṛṣṭi-saṁhāra-vibhramāḥ) are only the Emission (visarga-mātram) of the Lord (nāthasya)'.
The State of Emission (vaisargikī sthitiḥ) (is) a projection of the Self --i.e. He throws Himself-- (svātma-kṣepaḥ) in the Self (sva-ātmani) through the Self (sva-ātmanaḥ)||121-141||
Estrofes 142 a 150
विसर्ग एवमुत्सृष्ट आश्यानत्वमुपागतः।
हंसः प्राणो व्यञ्जनं च स्पर्शश्च परिभाष्यते॥१४२॥
Visarga evamutsṛṣṭa āśyānatvamupāgataḥ|
Haṁsaḥ prāṇo vyañjanaṁ ca sparśaśca paribhāṣyate||142||
So (evam) emitted (utsṛṣṭaḥ), the Emission (visargaḥ) enters into a state of coagulation (āśyānatvam upāgataḥ) (and) is called (paribhāṣyate): The aspirate consonant (known as) 'ha' --also called 'prāṇabīja'-- (haṁsaḥ prāṇaḥ vyañjanam) and (ca... ca) sparśa --lit. contact, touch-- (sparśaḥ)||142||
अनुत्तरं परं धाम तदेवाकुलमुच्यते।
विसर्गस्तस्य नाथस्य कौलिकी शक्तिरुच्यते॥१४३॥
Anuttaraṁ paraṁ dhāma tadevākulamucyate|
Visargastasya nāthasya kaulikī śaktirucyate||143||
Anuttara --the vowel 'a', i.e. Śiva-- (anuttaram), the Supreme State (param dhāma tad eva), is said to be (ucyate) Akula (akulam). The Emission (visargaḥ) is said to be (ucyate) the Kaulikī (kaulikī) Power (śakti) of the Lord (tasya nāthasya)||143||
विसर्गता च सैवास्या यदानन्दोदयक्रमात्।
स्पष्टीभूतक्रियाशक्तिपर्यन्ता प्रोच्छलत्स्थितिः॥१४४॥
Visargatā ca saivāsyā yadānandodayakramāt|
Spaṣṭībhūtakriyāśaktiparyantā procchalatsthitiḥ||144||
And (ca) the Emitting State Itself (visargatā... sā eva) (is) the springing State (procchalat-sthitiḥ) of this (Kaulikī Power) (asyāḥ) from the gradual rising of Her Ānanda --the vowel 'ā'-- (yad-ānanda-udaya-kramāt) down to the most manifest (aspect) of the Power of Action (spaṣṭībhūta-kriyā-śakti-paryantā)||144||
विसर्ग एव तावान्यदाक्षिप्तैतावदात्मकः।
इयद्रूपं सागरस्य यदनन्तोर्मिसन्ततिः॥१४५॥
Visarga eva tāvānyadākṣiptaitāvadātmakaḥ|
Iyadrūpaṁ sāgarasya yadanantormisantatiḥ||145||
Visarga or Emission (visargaḥ eva) is like this (tāvān), i.e. its nature consists of (all) that is produced by It --by Visarga-- (yad-ākṣipta-etāvat-ātmakaḥ). Such is the nature (iyat-rūpam) of the ocean (sāgarasya), which is an endless succession of its waves (yad-ananta-ūrmi-santatiḥ)||145||
अत एव विसर्गोऽयमव्यक्तहकलात्मकः।
कामतत्त्वमिति श्रीमत्कुलगुह्वर उच्यते॥१४६॥
Ata eva visargo'yamavyaktahakalātmakaḥ|
Kāmatattvamiti śrīmatkulaguhvara ucyate||146||
For this reason (atas eva), this (ayam) Emission (visargaḥ) consisting of the unmanifested 'ha' Kalā (avyaktahakalātmakaḥ) is called (ucyate) 'Kāmatattva' (kāmatattvam iti) in venerable Kulaguhvaratantra (śrīmat-kulaguhvare)||146||
यत्तदक्षरमव्यक्तं कान्ताकण्ठे व्यवस्थितम्।
ध्वनिरूपमनिच्छं तु ध्यानधारणवर्जितम्॥१४७॥
तत्र चित्तं समाधाय वशयेद्युगपज्जगत्।
अत एव विसर्गस्य हंसे यद्वत्स्फुटा स्थितिः॥१४८॥
तद्वत्सानुत्तरादीनां कादिसान्ततया स्थितिः।
अनुत्तरात्कवर्गस्य सूतिः पञ्चात्मनः स्फुटम्॥१४९॥
पञ्चशक्त्यात्मतावेश एकैकत्र यथा स्फुटः।
इच्छाशक्तेः स्वस्वरूपसंस्थाया एकरूपतः॥१५०॥
Yattadakṣaramavyaktaṁ kāntākaṇṭhe vyavasthitam|
Dhvanirūpamanicchaṁ tu dhyānadhāraṇavarjitam||147||
Tatra cittaṁ samādhāya vaśayedyugapajjagat|
Ata eva visargasya haṁse yadvatsphuṭā sthitiḥ||148||
Tadvatsānuttarādīnāṁ kādisāntatayā sthitiḥ|
Anuttarātkavargasya sūtiḥ pañcātmanaḥ sphuṭam||149||
Pañcaśaktyātmatāveśa ekaikatra yathā sphuṭaḥ|
Icchāśakteḥ svasvarūpasaṁsthāyā ekarūpataḥ||150||
(It reads so:)
'The unmanifested vowel/syllable (akṣaram avyaktam) which (yad) is (vyavasthitam) in the throat of the Beloved One --i.e. of Śiva-- (kāntā-kaṇṭhe) has a sound form (dhvani-rūpam), devoid of will (aniccham) indeed (tu) (and) without any meditation or concentration (dhyāna-dhāraṇa-varjitam). By concentrating (samādhāya) the mind (cittam) on It (tatra), one subjects (vaśayet) (all) the universe (jagat) at the same time (yugapad)'.
On this account (atas eva), just as (yadvat) in the 'ha' letter (haṁse) (there is) the most manifest (sphuṭā) state (sthitiḥ) of the Emission (visargasya), so (tadvat) (there is) the State (sā... sthitiḥ) of Anuttara --i.e. 'a'--, etc. (anuttara-ādīnām) in the form (of the consonants) beginning with 'ka' and ending with 'sa' (ka-ādi-sa-antatayā).
From Anuttara --the vowel 'a'-- (anuttarāt) (there is) certainly (sphuṭam) the birth (sūtiḥ) of the 'ka' group consisting of five (consonants) --'ka', 'kha', 'ga', 'gha' and 'ṅa'-- (ka-vargasya pañca-ātmanaḥ). In each (of the vowels) --Anuttara, Icchā, etc.-- (eka-ekatra) (there is) accordingly (yathā) an evident (sphuṭaḥ) penetration into the nature of the five Powers --or 'a penetration of the nature of the five Powers', all in all, these five Powers are present in each of the vowels-- (pañca-śakti-ātmatā-āveśaḥ).
From the Power of Will --the vowel 'i'-- (icchā-śakteḥ) —which is one (eka-rūpataḥ) (and) stays in Her own essential nature (sva-sva-rūpa-saṁsthāyāḥ)— [(arises) the 'ca' group --consisting of 'ca', 'cha', 'ja, 'jha' and 'ña'-- —whose essence is (also) the five Powers— which becomes progressively evident or manifest] --I had to add 'in brackets' the first half of the stanza 151 to complete the sense--||147-150||
Informação adicional
Este documento foi concebido por Gabriel Pradīpaka, um dos dois fundadores deste site, e guru espiritual versado em idioma Sânscrito e filosofia Trika.
Para maior informação sobre Sânscrito, Yoga e Filosofia Indiana; ou se você quiser fazer um comentário, perguntar algo ou corrigir algum erro, sinta-se à vontade para enviar um e-mail: Este é nosso endereço de e-mail.
| Voltar a 2. 1-50 |  |
Continuar lendo 3. 151-294 |