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Tantrāloka (português): Capítulo 4 - estrofes 1 a 150 - Shaivismo não dual da Caxemira
Śāktopāyaḥ - «a média da Śakti]»
Tradução ao português brasileiro em progresso
Introdução
This is the first set of stanzas (from the stanza 1 to the stanza 150) of the fourth chapter (called Śāktopāyaḥ).
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 चतुर्थमाह्निकम्।
Atha śrītantrāloke caturthamāhnikam|
Here begins (atha) the fourth (caturtham) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथ शाक्तमुपायमण्डलं कथयामः परमात्मसंविदे॥१॥
Atha śāktamupāyamaṇḍalaṁ kathayāmaḥ paramātmasaṁvide||1||
Now (atha) I (will) speak (kathayāmaḥ) about the Śākta --pertaining to Śakti, the Supreme Power of the Great Lord-- (śāktam) group of means (upāya-maṇḍalam) proper to the Consciousness of the Supreme Self (parama-ātma-saṁvide)||1||
अनन्तराह्निकोक्तेऽस्मिन्स्वभावे पारमेश्वरे।
प्रविविक्षुर्विकल्पस्य कुर्यात्संस्कारमञ्जसा॥२॥
Anantarāhnikokte'sminsvabhāve pārameśvare|
Pravivikṣurvikalpasya kuryātsaṁskāramañjasā||2||
The one who desires to enter (pravivikṣuḥ) into this essential nature of the Supreme Lord, which --the essential nature-- was mentioned in the previous --lit. contiguous-- chapter (anantara-āhnika-ukte asmin sva-bhāve pārama-īśvare), should quickly perform (kuryāt... añjasā) the purification (saṁskāram) of vikalpa --mental construct or modification-- (vikalpasya)||2||
विकल्पः संस्कृतः सूते विकल्पं स्वात्मसंस्कृतम्।
स्वतुल्यं सोऽपि सोऽप्यन्यं सोऽप्यन्यं सदृशात्मकम्॥३॥
Vikalpaḥ saṁskṛtaḥ sūte vikalpaṁ svātmasaṁskṛtam|
Svatulyaṁ so'pi so'pyanyaṁ so'pyanyaṁ sadṛśātmakam||3||
The purified (saṁskṛtaḥ) vikalpa (vikalpaḥ) produces (sūte) (another) vikalpa (vikalpam) which is purified in itself (sva-ātma-saṁskṛtam). And this (vikalpa) (saḥ api) (generates another vikalpa) similar to itself (sva-vikalpam); and this (vikalpa) (saḥ api) (generates) another (vikalpa) (anyam); and this (vikalpa) (saḥ api) (generates) another (vikalpa) (anyam) whose nature is (again) similar (sadṛśa-ātmakam)||3||
चतुर्ष्वेव विकल्पेषु यः संस्कारः क्रमादसौ।
अस्फुटः स्फुटताभावी प्रस्फुटन्स्फुटितात्मकः॥४॥
Caturṣveva vikalpeṣu yaḥ saṁskāraḥ kramādasau|
Asphuṭaḥ sphuṭatābhāvī prasphuṭansphuṭitātmakaḥ||4||
That (asau) purification (saṁskāraḥ) which (yaḥ) is to be found in the four (kinds) of vikalpa-s (caturṣu eva vikalpeṣu) (increases) successively (kramāt) (this way:) (1) Not evident (asphuṭaḥ), (2) fit for becoming evident (sphuṭatā-bhāvī), (3) becoming evident --i.e. where evidence is rising-- (prasphuṭan) (and) (4) evident (sphuṭita-ātmakaḥ)||4||
ततः स्फुटतरो यावदन्ते स्फुटतमो भवेत्।
अस्फुटादौ विकल्पे च भेदोऽप्यस्त्यान्तरालिकः॥५॥
Tataḥ sphuṭataro yāvadante sphuṭatamo bhavet|
Asphuṭādau vikalpe ca bhedo'pyastyāntarālikaḥ||5||
After that (tatas), (the purification becomes) more evident (sphuṭataraḥ), until (yāvat) it becomes (bhavet) in the end (ante) the most evident (sphuṭatamaḥ). And (ca) when the vikalpa is not evident, etc. --i.e. across all the stages of purification-- (asphuṭa-ādau vikalpe), there are --lit. there is-- (asti) also (api) intermediate (āntarālikaḥ) division(s) (bhedaḥ)||5||
ततः स्फुटतमोदारताद्रूप्यपरिवृंहिता।
संविदभ्येति विमलामविकल्पस्वरूपताम्॥६॥
Tataḥ sphuṭatamodāratādrūpyaparivṛṁhitā|
Saṁvidabhyeti vimalāmavikalpasvarūpatām||6||
Afterward (tatas), Consciousness (saṁvid), strengthened by the identity with the most evident and exalted (vikalpa) (sphuṭatama-udāra-tādrūpya-parivṛṁhitā), attains (abhyeti) the immaculate (vimalām) essential nature of the State without vikalpa-s (avikalpa-sva-rūpatām)||6||
अतश्च भैरवीयं यत्तेजः संवित्स्वभावकम्।
भूयो भूयो विमृशतां जायते तत्स्फुटात्मता॥७॥
Ataśca bhairavīyaṁ yattejaḥ saṁvitsvabhāvakam|
Bhūyo bhūyo vimṛśatāṁ jāyate tatsphuṭātmatā||7||
Therefore (atas ca), the Splendor (yad tejas) of Bhairava (bhairavīyam) —whose nature is Consciousness (saṁvid-svabhāvakam)— springs up (jāyate) in (all) its evidence (tad-sphuṭa-ātmatā) in those who become more and more aware --or, 'in those who become aware over and over again'-- (bhūyas bhūyas vimṛśatām)||7||
ननु संवित्पराम्रष्ट्री परामर्शमयी स्वतः।
परामृश्या कथं ताथारूप्यसृष्टौ तु सा जडा॥८॥
Nanu saṁvitparāmraṣṭrī parāmarśamayī svataḥ|
Parāmṛśyā kathaṁ tāthārūpyasṛṣṭau tu sā jaḍā||8||
An objection (nanu): How (katham) (can) Consciousness (saṁvid) —which is the conscious Subject (parāmraṣṭrī), which is full of awareness (parāmarśa-mayī) by nature (svatas)— (become) something to be aware of --i.e. an object-- (parāmṛśyā)? If such a nature became manifest (in Consciousness) (tāthā-rūpya-sṛṣṭau), It --viz. Consciousness-- (sā) (would become) certainly (tu) inert --like an object-- (jaḍā)||9||
उच्यते स्वात्मसंवित्तिः स्वभावादेव निर्भरा।
नास्यामपास्यं नाधेयं किञ्चिदित्युदितं पुरा॥९॥
Ucyate svātmasaṁvittiḥ svabhāvādeva nirbharā|
Nāsyāmapāsyaṁ nādheyaṁ kiñcidityuditaṁ purā||9||
It is said (as an answer to the objection) (ucyate): Self-consciousness (sva-ātma-saṁvittiḥ) (is) by Its own nature (svabhāvāt eva) Full (nirbharā). As was expressed (uditam) before (purā): 'Nothing (na... na... kiñcid) in It (asyām) can be removed (apāsyam) (or) added (ādheyam... iti)'||9||
किं तु दुर्घटकारित्वात्स्वाच्छन्द्यान्निर्मलादसौ।
स्वात्मप्रच्छादनक्रीडापण्डितः परमेश्वरः॥१०॥
Kiṁ tu durghaṭakāritvātsvācchandyānnirmalādasau|
Svātmapracchādanakrīḍāpaṇḍitaḥ parameśvaraḥ||10||
However (kim tu), because of (His) Doership which accomplishes that which is difficult to be accomplished (durghaṭa-kāritvāt) (and) through (His) Pure Freedom (svācchandyāt nirmalāt), that (asau) Supreme Lord (parama-īśvaraḥ) is skillful in playing to conceal His own Self (sva-ātma-pracchādana-krīḍā-paṇḍitaḥ)||10||
Estrofes 11 a 27
अनावृत्ते स्वरूपेऽपि यदात्माच्छादनं विभोः।
सैव माया यतो भेद एतावान्विश्ववृत्तिकः॥११॥
Anāvṛtte svarūpe'pi yadātmācchādanaṁ vibhoḥ|
Saiva māyā yato bheda etāvānviśvavṛttikaḥ||11||
Even (api) when the essential nature is not covered --i.e. is not veiled-- (anāvṛtte sva-rūpe), Māyā (sā eva māyā) (is) the concealing of the Self (ātma-ācchādanam) on the part of the All-pervading One (yad... vibhoḥ), from which --from Māyā-- (yatas) (proceeds) such (etāvān) a duality (bhedaḥ) comprehending all the activities (viśva-vṛttikaḥ)||11||
तथाभासनमेवास्य द्वैतमुक्तं महेशितुः।
तद्द्वयापासनेनायं परामर्शोऽभिधीयते॥१२॥
Tathābhāsanamevāsya dvaitamuktaṁ maheśituḥ|
Taddvayāpāsanenāyaṁ parāmarśo'bhidhīyate||12||
Likewise (tathā), duality (dvaitam) is said to be (uktam) the manifestation (ābhāsanam eva) of this Great Lord (asya... mahā-īśituḥ). By removing that twofold nature (tad-dvaya-apāsanena), this (ayam) (which is left) is called (abhidhīyate) Consciousness (parāmarśaḥ)||12||
दुर्भेदपादपस्यास्य मूलं कृन्तन्ति कोविदाः।
धारारूढेन सत्तर्ककुठारेणेति निश्चयः॥१३॥
Durbhedapādapasyāsya mūlaṁ kṛntanti kovidāḥ|
Dhārārūḍhena sattarkakuṭhāreṇeti niścayaḥ||13||
The learned men (kovidāḥ) cut (kṛntanti) the root (mūlam) of this tree of bad duality (dus-bheda-pādapasya asya) with the ax of good reasoning (sat-tarka-kuṭhāreṇa) sharpened to the maximum (dhārā-ārūḍhena). This is (my) certainty (iti niścayaḥ)||13||
तामेनां भावनामाहुः सर्वकामदुघां बुधाः।
स्फुटयेद्वस्तु यापेतं मनोरथपदादपि॥१४॥
Tāmenāṁ bhāvanāmāhuḥ sarvakāmadughāṁ budhāḥ|
Sphuṭayedvastu yāpetaṁ manorathapadādapi||14||
The sages (budhāḥ) called (āhuḥ) this very thing --i.e. tarka or reasoning-- (tām enām) bhāvanā or realization (bhāvanām), the cow that yields everything wished for (sarvakāmadughām), which (yā) makes the vastu clear --vastu is a reality whose nature is Consciousness and whose sole characteristic is the Supreme Subject-- (sphuṭayet vastu) beyond (apetam) even (api) the state of imagination (manoratha-padāt)||14||
श्रीपूर्वशास्त्रे तत्प्रोक्तं तर्को योगाङ्गमुत्तमम्।
हेयाद्यालोचनात्तस्मात्तत्र यत्नः प्रशस्यते॥१५॥
मार्गे चेतः स्थिरीभूतं हेयेऽपि विषयेच्छया।
प्रेर्य तेन नयेत्तावद्यावत्पदमनामयम्॥१६॥
Śrīpūrvaśāstre tatproktaṁ tarko yogāṅgamuttamam|
Heyādyālocanāttasmāttatra yatnaḥ praśasyate||15||
Mārge cetaḥ sthirībhūtaṁ heye'pi viṣayecchayā|
Prerya tena nayettāvadyāvatpadamanāmayam||16||
In the venerable First Scripture --i.e. in Mālinīvijayottaratantra-- (śrī-pūrva-śāstre), tarka or reasoning (tarkaḥ) (is) that (tad) which is said to be (proktam) the highest (uttamam) limb in Yoga (yoga-aṅgam), because (from tarka or reasoning) one perceives what is to be abandoned, etc. --lit. because of the vision of what is to be abandoned, etc.-- (heya-ādi-ālocanāt). Therefore (tasmāt), an effort (yatnaḥ) with reference to it --to tarka or reasoning-- (tatra) is extolled --i.e. is stimulated-- (praśasyate).
Pushing (prerya) the mind (cetas) —which persists (sthirī-bhūtam) on a path that is to be abandoned (mārge... heye api) on account of the desire for objects (viṣaya-icchayā)— by means of it --of tarka or reasoning-- (tena), one should really guide (it) (nayet tāvat) up to (yāvat) the State (padam) where there is no sickness (anāmayam) --an epithet for Turya, the Fourth State of Consciousness which is a Witness to the remaining three ones, viz. wakefulness, dreaming and deep sleep--||15-16||
मार्गोऽत्र मोक्षोपायः स हेयः शास्त्रान्तरोदितः।
विषिणोति निबध्नाति येच्छा नियतिसङ्गतम्॥१७॥
रागतत्त्वं तयोक्तं यत् तेन तत्रानुरज्यते।
यथा साम्राज्यसम्भोगं दृष्ट्वादृष्ट्वाथवाधमे॥१८॥
भोगे रज्येत दुर्बुद्धिस्तद्वन्मोक्षेऽपि रागतः।
स एवांशक इत्युक्तः स्वभावाख्यः स तु स्फुटम्॥१९॥
सिद्ध्यङ्गमिति मोक्षाय प्रत्यूह इति कोविदाः।
शिवशासनमाहात्म्यं विदन्नप्यत एव हि॥२०॥
वैष्णवाद्येषु रज्येत मूढो रागेण रञ्जितः।
यतस्तावति सा तस्य वामाख्या शक्तिरैश्वरी॥२१॥
पाञ्चरात्रिकवैरिञ्चसौगतादेर्विजृम्भते।
दृष्टाः साम्राज्यसम्भोगं निन्दन्तः केऽपि बालिशाः॥२२॥
न तु सन्तोषतः स्वेषु भोगेष्वाशीःप्रवर्तनात्।
एवञ्चिद्भैरवावेशनिन्दातत्परमानसाः॥२३॥
भवन्त्यतिसुघोराभिः शक्तिभिः पातिता यतः।
तेन शाम्भवमाहात्म्यं जानन्यः शासनान्तरे॥२४॥
आश्वस्तो नोत्तरीतव्यं तेन भेदमहार्णवात्।
श्रीकामिकायां प्रोक्तं च पाशप्रकरणे स्फुटम्॥२५॥
वेदसाङ्ख्यपुराणज्ञाः पाञ्चरात्रपरायणाः।
ये केचिदृषयो धीराः शास्त्रान्तरपरायणाः॥२६॥
बौद्धार्हताद्याः सर्वे ते विद्यारागेण रञ्जिताः।
मायापाशेन बद्धत्वाच्छिवदीक्षां न विन्दते॥२७॥
Mārgo'tra mokṣopāyaḥ sa heyaḥ śāstrāntaroditaḥ|
Viṣiṇoti nibadhnāti yecchā niyatisaṅgatam||17||
Rāgatattvaṁ tayoktaṁ yat tena tatrānurajyate|
Yathā sāmrājyasambhogaṁ dṛṣṭvādṛṣṭvāthavādhame||18||
Bhoge rajyeta durbuddhistadvanmokṣe'pi rāgataḥ|
Sa evāṁśaka ityuktaḥ svabhāvākhyaḥ sa tu sphuṭam||19||
Siddhyaṅgamiti mokṣāya pratyūha iti kovidāḥ|
Śivaśāsanamāhātmyaṁ vidannapyata eva hi||20||
Vaiṣṇavādyeṣu rajyeta mūḍho rāgeṇa rañjitaḥ|
Yatastāvati sā tasya vāmākhyā śaktiraiśvarī||21||
Pāñcarātrikavairiñcasaugatādervijṛmbhate|
Dṛṣṭāḥ sāmrājyasambhogaṁ nindantaḥ ke'pi bāliśāḥ||22||
Na tu santoṣataḥ sveṣu bhogeṣvāśīḥpravartanāt|
Evañcidbhairavāveśanindātatparamānasāḥ||23||
Bhavantyatisughorābhiḥ śaktibhiḥ pātitā yataḥ|
Tena śāmbhavamāhātmyaṁ jānanyaḥ śāsanāntare||24||
Āśvasto nottarītavyaṁ tena bhedamahārṇavāt|
Śrīkāmikāyāṁ proktaṁ ca pāśaprakaraṇe sphuṭam||25||
Vedasāṅkhyapurāṇajñāḥ pāñcarātraparāyaṇāḥ|
Ye kecidṛṣayo dhīrāḥ śāstrāntaraparāyaṇāḥ||26||
Bauddhārhatādyāḥ sarve te vidyārāgeṇa rañjitāḥ|
Māyāpāśena baddhatvācchivadīkṣāṁ na vindate||27||
The path --i.e. the path on which the mind erroneously persists; read the previous stanza to understand better-- (mārgaḥ) (is) that which is to be abandoned (saḥ heyaḥ) (but that according to) what is declared by other scriptures --scriptures belonging to other schools-- (śāstra-antara-uditaḥ) (constitutes) a means of Liberation (mokṣa-upāyaḥ). The desire (icchā) which (yā) (exists here) is for things (viṣiṇoti) (and) binds (nibadhnāti). By that (desire) (tayā), the principle of Rāga --category 9-- (rāga-tattvam yad) —in conjunction with the one of Niyati --category 11-- (niyati-saṅgatam)— (is tacitly) mentioned (uktam). On that account (tena), one becomes attached (anurajyate) to it (tatra).
Just as (yathā) a silly person --lit. weak-minded-- (dus-buddhiḥ), perceiving (dṛṣṭvā) or (athavā) not perceiving (adṛṣṭvā) the delight of universal sovereignty (sāmrājya-sambhogam), becomes attached (rajyeta) to the lowest enjoyment (adhame bhoge), so (tadvat) (is it) even (api) regarding Liberation (mokṣe) due to attachment (rāgataḥ).
It --attachment-- (saḥ eva) (is) mentioned (uktaḥ) (in some scriptures as) 'portion' (aṁśakaḥ iti), (or else) it is called 'natural' (sva-bhāva-ākhyaḥ). (In this case,) it --attachment-- (saḥ) (is) evidently (tu sphuṭam) 'a limb to get supernatural powers' (siddhi-aṅgam iti). (Anyway,) according to the learned men (iti kovidāḥ), (it is) an obstacle (pratyūhaḥ) to Liberation (mokṣāya).
On this account --on account of attachment-- (atas eva hi) even (api) knowing (vidan) the majesty of the teachings of Śiva (śiva-śāsana-māhātmyam), the fool (mūḍhaḥ), colored --i.e. influenced-- (rañjitaḥ) by Rāga --category 9-- (rāgeṇa), is attached (rajyeta) to the ones of Viṣṇu, etc. --i.e. to the teachings of Viṣṇu, etc.-- (vaiṣṇava-ādyeṣu).
Because (yatas) in such (attachment which bestows only various limited supernatural powers) (tāvati), the majestic power (sā... śaktiḥ aiśvarī) of His --of Śiva-- (tasya) called Vāmā --the One emitting Saṁsāra-- (vāmā-ākhyā) arises (vijṛmbhate) in the followers of Pañcarātra, Viriñci --Brahmā--, Sugata --Buddha--, etc. (pāñcarātrika-vairiñca-saugata-ādeḥ).
(Therefore,) some (ke api) fools (bāliśāḥ) who censure (nindantaḥ) the delight of universal sovereignty (sāmrājya-sambhogam) are seen (dṛṣṭāḥ). But not (na tu) due to satisfaction/contentment (santoṣataḥ) because of their engaging in desires for enjoyments (bhogeṣu āśīḥ-pravartanāt).
Thus (evam), (there are others) whose minds are totally devoted to censuring a penetration --an absorption-- into Bhairava who is Consciousness (cit-bhairava-āveśa-nindā-tatpara-mānasāḥ) because (yatas) they have fallen (bhavanti... pātitāḥ) due to extremely terrible powers (ati-su-ghorābhiḥ śaktibhiḥ).
That is why (tena) the one who knows (jānan yaḥ) the majesty (of the teachings) of Śiva (śāmbhava-māhātmyam) (and even so) has confidence (āśvastaḥ) in other teaching(s) (śāsana-antare), must not be crossed over (na uttarītavyam) the great ocean of duality (bheda-mahā-arṇavāt).
(This topic) has been clearly mentioned (proktam ca... sphuṭam) in the chapter dealing with 'nooses' --i.e. bonds, fetters-- (pāśa-prakaraṇe), in venerable Kāmikātantra (śrī-kāmikāyām): 'All (sarve) those (kecid... te) serious (dhīrāḥ) sages (ṛṣayaḥ) who (ye) are wholly devoted to other scriptures (śāstra-antara-parāyaṇāḥ) (such as) the knowers of Veda-s, Sāṅkhya and Purāṇa-s (veda-sāṅkhya-purāṇa-jñāḥ), the followers of Pañcarātra (pāñcarātra-parāyaṇāḥ) (as well as) Buddhists, Jains, etc. (bauddha-ārhata-ādyāḥ), colored --influenced-- (rañjitāḥ) by Vidyā and Rāga --categories 8 and 9; -- (vidyā-rāgeṇa), do not obtain --lit. does not obtain-- (na vindate) the Śiva's initiation (śiva-dīkṣām) because they are bound (baddhatvāt) by the noose of Māyā (māyā-pāśena)||17-27||
Estrofes 28 a 30
रागशब्देन च प्रोक्तं रागतत्त्वं नियामकम्।
मायीये तच्च तं तस्मिञ्छास्त्रे नियमयेदिति॥२८॥
Rāgaśabdena ca proktaṁ rāgatattvaṁ niyāmakam|
Māyīye tacca taṁ tasmiñchāstre niyamayediti||28||
By the word 'Rāga' (rāga-śabdena ca) the restricting (niyāmakam) principle of Rāga (rāga-tattvam) (is) meant (proktam). And (ca) that (principle of Rāga) (tad) 'restricts' (niyamayet iti) a person --lit. him-- (tam) to that mayic --whose nature is Māyā-- scripture (māyīye... tasmin śāstre)||28||
मोक्षोऽपि वैष्णवादेर्यः स्वसङ्कल्पेन भावितः।
परप्रकृतिसायुज्यं यद्वाप्यानन्दरूपता॥२९॥
विशुद्धचित्तमात्रं वा दीपवत्सन्ततिक्षयः।
स सवेद्यापवेद्यात्मप्रलयाकलतामयः॥३०॥
Mokṣo'pi vaiṣṇavāderyaḥ svasaṅkalpena bhāvitaḥ|
Paraprakṛtisāyujyaṁ yadvāpyānandarūpatā||29||
Viśuddhacittamātraṁ vā dīpavatsantatikṣayaḥ|
Sa savedyāpavedyātmapralayākalatāmayaḥ||30||
Even (api) Liberation (mokṣaḥ) which (yaḥ) is imagined/conceived (bhāvitaḥ) by the very notions (sva-saṅkalpena) of vaiṣṇava-s, etc. (vaiṣṇava-ādeḥ), (whether it is) either (yadvā api) the intimate union with the higher Prakṛti (para-prakṛti-sāyujyam) (or) the state which is formed of bliss (ānanda-rūpatā), or (vā) merely a completely pure mind (viśuddha-citta-mātram), (or) the extinction, like a lamp, of the continuous series of types of existence (dīpa-vat santati-kṣayaḥ), (all) this (saḥ) is the state of Savedyapralayākala or Apavedyapralayākala --the state of the experient of deep sleep with and without a link regarding the knowable-- (savedya-apavedya-ātma-pralaya-akalatā-mayaḥ)||29-30||
Estrofes 31 a 44
तं प्राप्यापि चिरं कालं तद्भोगाभोगभुक्ततः।
तत्तत्त्वप्रलयान्ते तु तदूर्ध्वां सृष्टिमागतः॥३१॥
मन्त्रत्वमेति सम्बोधादनन्तेशेन कल्पितात्।
एतच्चाग्रे तनिष्याम इत्यास्तां तावदत्र तत्॥३२॥
Taṁ prāpyāpi ciraṁ kālaṁ tadbhogābhogabhuktataḥ|
Tattattvapralayānte tu tadūrdhvāṁ sṛṣṭimāgataḥ||31||
Mantratvameti sambodhādananteśena kalpitāt|
Etaccāgre taniṣyāma ityāstāṁ tāvadatra tat||32||
The one who partakes of the enjoyment or absence of it --of enjoyment-- derived from that --from that delusion associated with the state of Pralayākala-- (tad-bhoga-abhoga-bhuk), even (api) after having obtained (prāpya) that --Liberation as proposed by vaiṣṇava-s, etc.-- (tam) a long time ago (ciram kālam), subsequently (tatas), upon the dissolution of that category --of Māyā-- (tad-tattva-pralaya-ante), arrives (tu... āgataḥ) in a manifestation (sṛṣṭim) superior to that --to the manifestation at the level of Māyā, where the Pralayākala-s live-- (tad-ūrdhvām) (and,) due to an awakening performed (sambodhāt... kalpitāt) by Ananteśvara (ananteśena), becomes (eti) a Mantra (mantratvam).
But (ca) I will expand (taniṣyāmaḥ) on this (etad) further on (agre). Thus (iti), here (atra) that (tad) must cease (āstām) indeed (tāvat)||31-32||
तेनाज्ञजनताक्लृप्तप्रवादैर्यो विडम्बितः।
असद्गुरौ रूढचित्स मायापाशेन रञ्जितः॥३३॥
Tenājñajanatākḷptapravādairyo viḍambitaḥ|
Asadgurau rūḍhacitsa māyāpāśena rañjitaḥ||33||
For that reason (tena), (there is) the one (saḥ) who (yaḥ) is cheated (viḍambitaḥ) by the discourses --e.g. about the discernment between Puruṣa and Prakṛti-- invented by a community of ignorant --e.g. Kapilamuni, the creator of Sāṅkhya-- (ajña-janatā-kḷpta-pravādaiḥ), (and who,) colored --i.e. influenced-- (rañjitaḥ) by the noose of Māyā (māyā-pāśena), puts his trust (rūḍha-cit) in a false guru (asat-gurau)||33||
सोऽपि सत्तर्कयोगेन नीयते सद्गुरुं प्रति।
सत्तर्कः शुद्धविद्यैव सा चेच्छा परमेशितुः॥३४॥
So'pi sattarkayogena nīyate sadguruṁ prati|
Sattarkaḥ śuddhavidyaiva sā cecchā parameśituḥ||34||
(But) even (api) that person (saḥ) is led (nīyate) toward a true Guru (sat-gurum prati) by means of 'good reasoning' (sat-tarka-yogena). Good reasoning (sat-tarkaḥ) (is) only (eva) Śuddhavidyā --Pure Knowledge, not the category 5-- (śuddha-vidyā), and (ca) She --Śuddhavidyā-- (sā) (is) the Will (icchā) of the Supreme Lord (parama-īśituḥ)||34||
श्रीपूर्वशास्त्रे तेनोक्तं स यियासुः शिवेच्छया।
भुक्तिमुक्तिप्रसिद्ध्यर्थं नीयते सद्गुरुं प्रति॥३५॥
Śrīpūrvaśāstre tenoktaṁ sa yiyāsuḥ śivecchayā|
Bhuktimuktiprasiddhyarthaṁ nīyate sadguruṁ prati||35||
That is why (tena) it is said (uktam) in venerable Mālinīvijayottaratantra (śrī-pūrva-śāstre): 'The one who desires to attain (Bhukti and Mukti --worldly enjoyment and spiritual Liberation--) (saḥ yiyāsuḥ), (then,) by the Will of Śiva (śiva-icchayā), he is led (nīyate) toward a true Guru (sat-gurum prati) in order to get worldly enjoyment and spiritual Liberation (bhukti-mukti-prasiddhi-artham)'||35||
शक्तिपातस्तु तत्रैष क्रमिकः सम्प्रवर्तते।
स्थित्वा योऽसद्गुरौ शास्त्रान्तरे वा सत्पथं श्रितः॥३६॥
Śaktipātastu tatraiṣa kramikaḥ sampravartate|
Sthitvā yo'sadgurau śāstrāntare vā satpathaṁ śritaḥ||36||
However (tu), this (eṣaḥ) descent of Power --Grace bestowal-- (śakti-pātaḥ) takes place (sampravartate) there (tatra) successively --gradually-- (kramikaḥ), (so that) he who (yaḥ) served and obeyed --lit. serving, obeying-- (sthitvā) a false guru (asat-gurau) or (vā) another scripture (śāstra-antare) (can) take (śritaḥ) the right path --i.e. the path of Śiva-- (sat-patham)||36||
गुरुशास्त्रगते सत्त्वेऽसत्त्वे चात्र विभेदकम्।
शक्तिपातस्य वैचित्र्यं पुरस्तात्प्रविविच्यते॥३७॥
Guruśāstragate sattve'sattve cātra vibhedakam|
Śaktipātasya vaicitryaṁ purastātpravivicyate||37||
The variety (vaicitryam) of the descent of Power --Grace bestowal-- (śakti-pātasya) —(which) is examined (pravivicyate) later on (purastāt) --in the chapter dealing with descent of Power--— (is) the differentiating element (vibhedakam) in this context --i.e. in the context described in previous stanzas-- (atra ca) regarding truth or untruth (sattve asattve) of Guru and scripture (guru-śāstra-gate) --i.e. with respect to Guru and scripture being true or not--||37||
उक्तं स्वच्छन्दशास्त्रे तत् वैष्णवाद्यान्प्रवादिनः।
सर्वान्भ्रमयते माया सामोक्षे मोक्षलिप्सया॥३८॥
Uktaṁ svacchandaśāstre tat vaiṣṇavādyānpravādinaḥ|
Sarvānbhramayate māyā sāmokṣe mokṣalipsayā||38||
That (tad) is declared (uktam) in Svacchandatantra (svacchanda-śāstre): 'Māyā (māyā sā) confuses (bhramayate) all the speakers who follow the doctrine of Viṣṇu, etc. (vaiṣṇava-ādyān pravādinaḥ sarvān), who do not get Liberation (a-mokṣe) due to (their) desire for Liberation (mokṣa-lipsayā)'||38||
यस्तु रूढोऽपि तत्रोद्यत्परामर्शविशारदः।
स शुद्धविद्यामाहात्म्याच्छक्तिपातपवित्रितः॥३९॥
आरोहत्येव सन्मार्गं प्रत्यूहपरिवर्जितः।
स तावत्कस्यचित्तर्कः स्वत एव प्रवर्तते॥४०॥
स च सांसिद्धिकः शास्त्रे प्रोक्तः स्वप्रत्ययात्मकः।
किरणायां यदप्युक्तं गुरुतः शास्त्रतः स्वतः॥४१॥
तत्रोत्तरोत्तरं मुख्यं पूर्वपूर्व उपायकः।
यस्य स्वतोऽयं सत्तर्कः सर्वत्रैवाधिकारवान्॥४२॥
अभिषिक्तः स्वसंवित्तिदेवीभिर्दीक्षितश्च सः।
स एव सर्वाचार्याणां मध्ये मुख्यः प्रकीर्तितः॥४३॥
तत्सन्निधाने नान्येषु कल्पितेष्वधिकारिता।
स समस्तं च शास्त्रार्थं सत्तर्कादेव मन्यते॥४४॥
Yastu rūḍho'pi tatrodyatparāmarśaviśāradaḥ|
Sa śuddhavidyāmāhātmyācchaktipātapavitritaḥ||39||
Ārohatyeva sanmārgaṁ pratyūhaparivarjitaḥ|
Sa tāvatkasyacittarkaḥ svata eva pravartate||40||
Sa ca sāṁsiddhikaḥ śāstre proktaḥ svapratyayātmakaḥ|
Kiraṇāyāṁ yadapyuktaṁ gurutaḥ śāstrataḥ svataḥ||41||
Tatrottarottaraṁ mukhyaṁ pūrvapūrva upāyakaḥ|
Yasya svato'yaṁ sattarkaḥ sarvatraivādhikāravān||42||
Abhiṣiktaḥ svasaṁvittidevībhirdīkṣitaśca saḥ|
Sa eva sarvācāryāṇāṁ madhye mukhyaḥ prakīrtitaḥ||43||
Tatsannidhāne nānyeṣu kalpiteṣvadhikāritā|
Sa samastaṁ ca śāstrārthaṁ sattarkādeva manyate||44||
Nevertheless (tu), he (saḥ) who (yaḥ), although (api) established (rūḍhaḥ) there --in the doctrine of Viṣṇu, etc.-- (tatra), is conversant with the rising Consciousness (whose nature is good reasoning) (udyat-parāmarśa-viśāradaḥ), (then,) purified by the descent of Power --Grace bestowal-- (śakti-pāta-pavitritaḥ) due to the majesty of Śuddhavidyā --Pure Knowledge-- (śuddha-vidyā-māhātmyāt) (and) devoid of impediments (pratyūha-parivarjitaḥ), ascends (ārohati eva) up to the true path (sat-mārgam).
The (right) reasoning (saḥ... tarkaḥ) of some person (kasyacid) takes place (pravartate) naturally (svatas eva). Such a person --lit. he-- (saḥ ca) is called (proktaḥ) in the scripture(s) (śāstre) 'natural' (sāṁsiddhikaḥ) (because) he has his own understanding (sva-pratyaya-ātmakaḥ).
Although (yad api), in Kiraṇatantra (kiraṇāyām), (Knowledge) is said (uktam) (to come) from Guru, scripture and naturally --lit. from his own Self-- (gurutaḥ śāstrataḥ svataḥ), there (tatra) each of them is a means more prominent than the preceding one (uttara-uttaram mukhyaṁ pūrva-pūrvaḥ upāyakaḥ).
This (person) (ayam) whose (yasya) good reasoning (sat-tarkaḥ) (is) natural --i.e. comes from his own Self-- (svatas) has authority (adhikāravān) over everything --e.g. over Yoga, Knowledge, etc.-- (sarvatra eva). He (saḥ) (is) consecrated --also 'sprinkled'-- (abhiṣiktaḥ) and (ca) initiated (dīkṣitaḥ) by the goddesses of his own Consciousness (sva-saṁvitti-devībhiḥ).
He (saḥ eva), in the middle of (madhye) all the spiritual teachers (sarva-ācāryāṇām), is said to be (prakīrtitaḥ) the main one (mukhyaḥ). In his presence (tad-sannidhāne), there is no (na) authority (adhikāritā) on the part of the other (spiritual teachers) who have been formed --i.e. who are not natural-- (anyeṣu kalpiteṣu). And (ca) due to (his) right reasoning (sat-tarkāt eva), he (saḥ) totally (samastam) understand (manyate) the meaning in the scriptures (śāstra-artham)||39-44||
Estrofes 45 a 50
शुद्धविद्या हि तन्नास्ति सत्यं यद्यन्न भासयेत्।
सर्वशास्त्रार्थवेत्तृत्वमकस्माच्चास्य जायते॥४५॥
इति श्रीपूववाक्ये तदकस्मादिति शब्दतः।
लोकाप्रसिद्धो यो हेतुः सोऽकस्मादिति कथ्यते॥४६॥
स चैष परमेशानशुद्धविद्याविजृम्भितम्।
अस्य भेदाश्च बहवो निर्भित्तिः सहभित्तिकः॥४७॥
सर्वगोंऽशगतः सोऽपि मुख्यामुख्यांशनिष्ठितः।
भित्तिः परोपजीवित्वं परा प्रज्ञाथ तत्कृतिः॥४८॥
Śuddhavidyā hi tannāsti satyaṁ yadyanna bhāsayet|
Sarvaśāstrārthavettṛtvamakasmāccāsya jāyate||45||
Iti śrīpūvavākye tadakasmāditi śabdataḥ|
Lokāprasiddho yo hetuḥ so'kasmāditi kathyate||46||
Sa caiṣa parameśānaśuddhavidyāvijṛmbhitam|
Asya bhedāśca bahavo nirbhittiḥ sahabhittikaḥ||47||
Sarvago'ṁśagataḥ so'pi mukhyāmukhyāṁśaniṣṭhitaḥ|
Bhittiḥ paropajīvitvaṁ parā prajñātha tatkṛtiḥ||48||
Consequently (tad), there is no (na asti) truth (satyam yad) that (yad) Śuddhavidyā --Pure Knowledge-- (śuddha-vidyā hi) does not (na) illuminate (bhāsayet).
In a statement of venerable Mālinīvijayottaratantra (śrī-pūva-vākye) (it reads:) 'And (ca) causelessly/suddenly (akasmāt) rises (jāyate) in him (asya) knowledge about the meaning of all the scriptures (sarva-śāstra-artha-vettṛtvam... iti)', therefore (tad) by the word (śabdataḥ) 'causelessly/suddenly' (akasmāt iti) (it is indirectly mentioned) that (saḥ) Cause (hetuḥ) which (yaḥ) is not well-known in the world --or 'is not well-known by everybody', i.e. it is not well-known by all the ordinary people-- (loka-aprasiddhaḥ). (So, the Cause) is said to be (kathyate) 'without a cause' (akasmāt iti). This very (Cause) (saḥ ca eṣaḥ) (is nothing but) the unfoldment of the Śuddhavidyā --Pure Knowledge-- of the Supreme Lord (parama-īśāna-śuddha-vidyā-vijṛmbhitam).
(There are) many (ca bahavaḥ) kinds (bhedāḥ) of sāṁsiddhika or natural (asya) (depending on whether) he --the 'natural'-- is with support (saha-bhittikaḥ) (or) without it (nis-bhittiḥ), and in turn (api) he (saḥ) (can have) total (support) (sarvagaḥ) (or) partial support (aṁśagataḥ), (and again) he (can) have primary partial (support) or secondary partial (support) (mukhya-amukhya-aṁśa-niṣṭhitaḥ). Support (bhittiḥ) (amounts to) dependence on 'another' (parā-upajīvitvam). Knowledge about the Self (prajñā) as well as (atha) its creation --viz. the scriptures-- (tad-kṛtiḥ) (is) the 'other' (parā)||45-48||
अदृष्टमण्डलोऽप्येवं यः कश्चिद्वेत्ति तत्त्वतः।
स सिद्धिभाग्भवेन्नित्यं स योगी स च दीक्षितः॥४९॥
Adṛṣṭamaṇḍalo'pyevaṁ yaḥ kaścidvetti tattvataḥ|
Sa siddhibhāgbhavennityaṁ sa yogī sa ca dīkṣitaḥ||49||
(As has been said in Parātrīśikā 19:) 'He (sa) who (yaḥ kaścid) truly (tattvataḥ) knows (vetti) in this way (evam) even if (api) he has not seen the maṇḍala (adṛṣṭa-maṇḍalaḥ) becomes (bhavet) the enjoyer of supernatural powers (siddhi-bhāk) eternally (nityam). He (saḥ... saḥ) (is) a Yogī (yogī) and (ca) is initiated (dīkṣitaḥ)'||49||
एवं यो वेत्ति तत्त्वेन तस्य निर्वाणगामिनी।
दीक्षा भवेदिति प्रोक्तं तच्छ्रीत्रिंशकशासने॥५०॥
Evaṁ yo vetti tattvena tasya nirvāṇagāminī|
Dīkṣā bhavediti proktaṁ tacchrītriṁśakaśāsane||50||
That (very thing) (tad) has (also) been said (proktam) in venerable Parātrīśikā (26) (śrī-triṁśaka-śāsane): 'There is (bhavet) initiation (dīkṣā) leading to (gāminī) Nirvāṇa (nirvāṇa), (undoubtedly devoid of oblation performed with sesame and clarified butter,) to him (tasya) who (yaḥ) knows (vetti) thus (evam) really (tattvena... iti)'||50||
Estrofes 51 a 64
अकल्पितो गुरुर्ज्ञेयः सांसिद्धिक इति स्मृतः।
यस्तु तद्रूपभागात्मभावनातः परं विना॥५१॥
शास्त्रवित्स गुरुः शास्त्रे प्रोक्तोऽकल्पितकल्पकः।
तस्यापि भेदा उत्कृष्टमध्यमन्दाद्युपायतः॥५२॥
Akalpito gururjñeyaḥ sāṁsiddhika iti smṛtaḥ|
Yastu tadrūpabhāgātmabhāvanātaḥ paraṁ vinā||51||
Śāstravitsa guruḥ śāstre prokto'kalpitakalpakaḥ|
Tasyāpi bhedā utkṛṣṭamadhyamandādyupāyataḥ||52||
The Guru (guruḥ) known as (jñeyaḥ) 'akalpita' -- lit. not manufactured, not artificial-- (akalpitaḥ) is called (in the scriptures) (smṛtaḥ) 'natural' (sāṁsiddhikaḥ iti). However (tu), the Guru (saḥ guruḥ) is called (proktaḥ) in the scripture(s) (śāstre) 'akalpitakalpaka' --mixture of not manufactured and manufactured, i.e. mixture of natural and artificial-- (akalpita-kalpakaḥ) who (yaḥ), enjoying the nature of that one --i.e. the nature of the sāṁsiddhika or natural-- (tadrūpabhāk), knows the scriptures (śāstra-vit) through (his) Self-realization (ātma-bhāvanātaḥ), without (vinā) another (param) --i.e. without the help of Guru, etc.--.
In his case --in the case of this kind of Guru-- (tasya) (there are) also (api) different types (bhedāḥ) according to the means --i.e. the descent of Power or Śaktipāta-- being intense, middle, weak, etc. (utkṛṣṭa-madhya-manda-ādi-upāyataḥ)||51-52||
भावनातोऽथ वा ध्यानाज्जपात्स्वप्नाद्व्रताद्धुतेः।
प्राप्नोत्यकल्पितोदारमभिषेकं महामतिः॥५३॥
Bhāvanāto'tha vā dhyānājjapātsvapnādvratāddhuteḥ|
Prāpnotyakalpitodāramabhiṣekaṁ mahāmatiḥ||53||
The Great Yogī --lit. Great-minded one-- (mahā-matiḥ) gets (prāpnoti) the great 'akalpita' --not manufactured, not artificial-- consecration (akalpita-udāram abhiṣekam) --i.e. he gets authority over the knowledge of the scriptures, etc.-- through realization (bhāvanātaḥ) or (atha vā) through meditation (dhyānāt), muttering of a mantra (japāt), dreaming (svapnāt), observance of vows (vratāt) (and) oblation (huteḥ)||53||
श्रीमद्वाजसनीये श्रीवीरे श्रीब्रह्मयामले।
श्रीसिद्धायामिदं धात्रा प्रोक्तमन्यत्र च स्फुटम्॥५४॥
Śrīmadvājasanīye śrīvīre śrībrahmayāmale|
Śrīsiddhāyāmidaṁ dhātrā proktamanyatra ca sphuṭam||54||
This (idam) has been clearly said (proktam... sphuṭam) by the Creator (dhātrā) elsewhere (anyatra ca): In glorious Vājasanīyatantra (śrīmat-vājasanīye), in venerable Sarvavīratantra (śrī-vīre), in venerable Brahmayāmalatantra (śrī-brahmayāmale) (and) in venerable Siddhāmatatantra (śrī-siddhāyām)||54||
तस्य स्वेच्छाप्रवृत्तत्वात्कारणानन्ततेष्यते।
कदाचिद्भक्तियोगेन कर्मणा विद्ययापि वा॥५५॥
ज्ञानधर्मोपदेशेन मन्त्रैर्वा दीक्षयापि वा।
एवमाद्यैरनेकैश्च प्रकारैः परमेश्वरः॥५६॥
संसारिणोऽनुगृह्णाति विश्वस्य जगतः पतिः।
मातृमण्डलसम्बोधात्संस्कारात्तपसः प्रिये॥५७॥
ध्यानाद्योगाज्जपाज्ज्ञानान्मन्त्राराधनातो व्रतात्।
सम्प्राप्यं कुलसामान्यं ज्ञानं कौलिकसिद्धिदम्॥५८॥
Tasya svecchāpravṛttatvātkāraṇānantateṣyate|
Kadācidbhaktiyogena karmaṇā vidyayāpi vā||55||
Jñānadharmopadeśena mantrairvā dīkṣayāpi vā|
Evamādyairanekaiśca prakāraiḥ parameśvaraḥ||56||
Saṁsāriṇo'nugṛhṇāti viśvasya jagataḥ patiḥ|
Mātṛmaṇḍalasambodhātsaṁskārāttapasaḥ priye||57||
Dhyānādyogājjapājjñānānmantrārādhanāto vratāt|
Samprāpyaṁ kulasāmānyaṁ jñānaṁ kaulikasiddhidam||58||
(In Sarvavīratantra, for example, it reads:) 'In His case --in the case of the Supreme Lord-- (tasya), due to the unimpeded activity of His own Will (sva-icchā-pravṛttatvāt), an infinite number of causes/means (of Liberation) (kāraṇa-anantatā) are accepted --lit. is accepted-- (iṣyate). (These are: Liberation) sometimes (kadācid) by means of devotion (bhakti-yogena), (sometimes) by action (karmaṇā), (sometimes) by wisdom (vidyayā), (sometimes) by the teaching about knowledge and dharma (jñāna-dharma-upadeśena), (sometimes) by mantra-s (mantraiḥ) or (api vā... vā... api vā) (sometimes) by initiation (dīkṣayā).
Thus (evam), the Supreme Lord (parama-īśvaraḥ), the Master --Owner-- (patiḥ) of the entire universe (viśvasya jagataḥ), in many preeminent ways (ādyaiḥ anekaiḥ ca prakāraiḥ), bestows Grace --lit. favors-- (anugṛhṇāti) upon the ones transmigrating --viz. the ones who are in the clutches of Saṁsāra or Transmigration from one thought to another thought, from one body to another body, etc., all of which is replete of misery-- (saṁsāriṇaḥ).
(In turn, Brahmayāmalatantra specifies:) 'By means of the awakening of the circle of the Mothers --of the Goddesses of the senses-- (mātṛ-maṇḍala-sambodhāt), by means of purification (saṁskārāt) (or) austerity (tapasaḥ), oh Beloved One (priye), (or) by means of meditation (dhyānāt), Yoga (yogāt), muttering of a mantra (japāt), knowledge (jñānāt), worship of mantra-s (mantra-ārādhanātaḥ) (or) observance of vows (vratāt), Knowledge (jñānaṁ) about the Totality of Kula (kula-sāmānyaṁ) —which --i.e. such a Knowledge-- gives the 'kaulika' perfection --i.e. the perfection with reference to Kula-- (kaulika-siddhi-dam)— (can be) acquired (samprāpyam)'||55-58||
तत्त्वज्ञानात्मकं साध्यं यत्र यत्रैव दृश्यते।
स एव हि गुरुस्तत्र हेतुजालं प्रकल्प्यताम्॥५९॥
Tattvajñānātmakaṁ sādhyaṁ yatra yatraiva dṛśyate|
Sa eva hi gurustatra hetujālaṁ prakalpyatām||59||
(Brahmayāmalatantra continues:) 'He (saḥ eva) (is) certainly (hi) the Guru (guruḥ) in whom --lit. in whoever-- (yatra yatra eva) the spiritual Goal --lit. That which is to be attained-- (sādhyam) constituted by Knowledge about the (Supreme) Principle (tattva-jñāna-ātmakam) is perceived (dṛśyate). The multitude of causes/means (hetu-jālam) must be arranged (prakalpyatām) for this purpose (tatra)'||59||
तत्त्वज्ञानादृते नान्यल्लक्षणं ब्रह्मयामले।
तत्रैव चोक्तं सेवायां कृतायामविकल्पतः॥६०॥
साधकस्य न चेत्सिद्धिः किं कार्यमिति चोदिते।
आत्मीयमस्य सञ्ज्ञानक्रमेण स्वात्मदीक्षणम्॥६१॥
सस्फुरत्वप्रसिद्ध्यर्थं ततः साध्यं प्रसिध्यति।
अनेन स्वात्मविज्ञानं सस्फुरत्वप्रसाधकम्॥६२॥
उक्तं मुख्यतयाचार्यो भवेद्यदि न सस्फुरः।
तत्रैव च पुनः श्रीमद्रक्ताराधनकर्मणि॥६३॥
विधिं प्रोक्तं सदा कुर्वन्मासेनाचार्य उच्यते।
पक्षेण साधकोऽर्धार्धात्पुत्रकः समयी तथा॥६४॥
Tattvajñānādṛte nānyallakṣaṇaṁ brahmayāmale|
Tatraiva coktaṁ sevāyāṁ kṛtāyāmavikalpataḥ||60||
Sādhakasya na cetsiddhiḥ kiṁ kāryamiti codite|
Ātmīyamasya sañjñānakrameṇa svātmadīkṣaṇam||61||
Sasphuratvaprasiddhyarthaṁ tataḥ sādhyaṁ prasidhyati|
Anena svātmavijñānaṁ sasphuratvaprasādhakam||62||
Uktaṁ mukhyatayācāryo bhavedyadi na sasphuraḥ|
Tatraiva ca punaḥ śrīmadraktārādhanakarmaṇi||63||
Vidhiṁ proktaṁ sadā kurvanmāsenācārya ucyate|
Pakṣeṇa sādhako'rdhārdhātputrakaḥ samayī tathā||64||
In Brahmayāmalatantra --i.e. according to this Tantra-- (brahmayāmale), apart from Knowledge about the (Supreme) Principle (tattva-jñānāt ṛte), (he has) no (na) other (anyat) characteristic (lakṣaṇam). In that (Tantra) (tatra eva ca) it has been said (uktam): 'When service (to a Guru) has been performed (sevāyām kṛtāyām) without hesitation (avikalpataḥ), if (ced) there is no (na) success (siddhiḥ) for the practitioner (sādhakasya), (then) being prompted (by the Goddess by means of this question:) What (kim) to do (kāryam iti) (in this case)?, (Śiva answers like this: There is) for him --for the practitioner-- (asya) a self-initiation (sva-ātma-dīkṣaṇam) through Knowledge (sañjñāna-krameṇa) of the Self (ātmīyam) in order to achieve vibration --i.e. this initiation becomes another cause for the stimulation of the essential nature of the mantra-s, etc.-- (sasphuratva-prasiddhi-artham). From that --due to that self-initiation-- (tatas), (such a practitioner) attains (prasidhyati) the Goal (sādhyam)'
'According to this (Brahmayāmalatantra) (anena), Knowledge about one's own Self (sva-ātma-vijñānam) is said (uktam) to achieve vibration --viz. to achieve the stimulation of the essential nature of the mantra-s, etc.-- (sasphuratva-prasādhakam) if (yadi) the spiritual teacher (ācāryaḥ) is (bhavet) not (na) preeminently (mukhyatayā) vibrating --i.e. fervent-- (sasphuraḥ).
Right there --in Brahmayāmalatantra-- (tatra eva ca) afterward --after the answer to the question asked before-- (punar), is mentioned (proktam) the method (vidhim) with reference to the ritual of worship of the glorious Raktā (goddess) (śrīmat-raktā-ārādhana-karmaṇi): 'He who does (this) (kurvan) always (sadā) is said (to become) (ucyate) spiritual teacher (ācāryaḥ) in one month (māsena), practitioner (sādhakaḥ) in one fortnight --around two weeks-- (pakṣeṇa), spiritual son (putrakaḥ) and (tathā) beginner (samayī) in half of the time and in half of the half of the time, (respectively) --i.e. around seven days for spiritual son, and half of this, around three days and a half, for beginner-- (ardha-ardhāt)||60-64||
Estrofes 65 a 83
दीक्षयेज्जपयोगेन रक्तादेवी क्रमाद्यतः।
गुरोरलाभे प्रोक्तस्य विधिमेतं समाचरेत्॥६५॥
Dīkṣayejjapayogena raktādevī kramādyataḥ|
Guroralābhe proktasya vidhimetaṁ samācaret||65||
(Why so fast?) Because (yatas) the Raktā goddess (raktā-devī) initiates (dīkṣayet) gradually --at the right moment-- (kramāt) by means of the muttering of a mantra (japa-yogena). One should practice (samācaret) this (etam) method (vidhim) if it is not possible to get --lit. in the non-acquirement-- (alābhe) a Guru (guroḥ) as specified --i.e. akalpita-kalpaka, etc., i.e. mixture of not manufactured and manufactured, in other words, mixture of natural and artificial-- (proktasya)||65||
मते च पुस्तकाद्विद्याध्ययने दोष ईदृशः।
उक्तो यस्तेन तद्दोषाभावेऽसौ न निषिद्धता॥६६॥
Mate ca pustakādvidyādhyayane doṣa īdṛśaḥ|
Ukto yastena taddoṣābhāve'sau na niṣiddhatā||66||
And (ca) (although there is) such (īdṛśaḥ) a transgression --because there is no sasphuratva or vibration there, i.e. the mantra-s are inert and not alive with Consciousness-- (doṣaḥ) in learning vidyā-s --mantra-s in this context-- (vidyā-adhyayane) from a book (pustakāt) —which --the transgression-- (yaḥ) was mentioned (uktaḥ) by Him --by the Great Lord-- (tena) in Siddhāmatatantra (mate)—, (even so) that (asau) is not (na) forbidden (niṣiddhatā) if there is no such transgression --i.e. if there is sasphuratva or vibration in those mantra-s, i.e. if they are alive with Consciousness-- (tad-doṣa-abhāve)||66||
मन्त्रद्रव्यादिगुप्तत्वे फलं किमिति चोदिते।
पुस्तकाधीतविद्या ये दीक्षासमयवर्जिताः॥६७॥
तामसाः परहिंसादि वश्यादि च चरन्त्यलम्।
न च तत्त्वं विदुस्तेन दोषभाज इति स्फुटम्॥६८॥
Mantradravyādiguptatve phalaṁ kimiti codite|
Pustakādhītavidyā ye dīkṣāsamayavarjitāḥ||67||
Tāmasāḥ parahiṁsādi vaśyādi ca carantyalam|
Na ca tattvaṁ vidustena doṣabhāja iti sphuṭam||68||
What (kim) (is) the purpose (phalam) in hiding mantra-s, substances, etc. (mantra-dravya-ādi-guptatve)? Being so asked (iti codite), (this is the answer:) The ones who (ye), devoid of the ceremony of initiation (dīkṣā-samaya-varjitāḥ), have learnt vidyā-s --mantra-s-- from books (pustaka-adhīta-vidyāḥ), are tamasic --full of darkness-- (tāmasāḥ) (and) they just have (caranti alam) (as purpose) to damage others, etc. (para-hiṁsā-ādi) and (ca) subjugation --lit. subjugated--, etc. (vaśya-ādi). But (ca) they do not know (na... viduḥ) the truth (tattvam) (of the mantra-s, etc.). Therefore (tena), they are transgressors (doṣa-bhājaḥ). This is evident (iti sphuṭam)||67-68||
पूर्वं पदयुगं वाच्यमन्योन्यं हेतुहेतुमत्।
यस्तु शास्त्रं विना नैति शुद्धविद्याख्यसंविदम्॥६९॥
गुरोः स शास्त्रमन्विच्छुस्तदुक्तं क्रममाचरेत्।
येन केनाप्युपायेन गुरुमाराध्य भक्तितः॥७०॥
तद्दीक्षाक्रमयोगेन शास्त्रार्थं वेत्त्यसौ ततः।
अभिषेकं समासाद्य यो भवेत्स तु कल्पितः॥७१॥
सन्नप्यशेषपाशौघविनिवर्तनकोविदः।
यो यथाक्रमयोगेन कस्मिंश्चिच्छास्त्रवस्तुनि॥७२॥
आकस्मिकं व्रजेद्बोधं कल्पिताकल्पितो हि सः।
तस्य योऽकल्पितो भागः स तु श्रेष्ठमः स्मृतः॥७३॥
उत्कर्षः शुद्धविद्यांशतारतम्यकृतो यतः।
यथा भेदेनादिसिद्धाच्छिवान्मुक्तशिवा ह्यधः॥७४॥
तथा सांसिद्धिकज्ञानादाहृतज्ञानिनोऽधमाः।
तत्सन्निधौ नाधिकारस्तेषां मुक्तशिवात्मवत्॥७५॥
किं तु तूष्णींस्थितिर्यद्वा कृत्यं तदनुवर्तनम्।
यस्त्वकल्पितरूपोऽपि संवाददृढताकृते॥७६॥
अन्यतो लब्धसंस्कारः स साक्षाद्भैरवो गुरुः।
यतः शास्त्रक्रमात्तज्ज्ञगुरुप्रज्ञानुशीलनात्॥७७॥
आत्मप्रत्ययितं ज्ञानं पूर्णत्वाद्भैरवायते।
तेन श्रीकिरणोक्तं यद्गुरुतः शास्त्रतः स्वतः॥७८॥
त्रिप्रत्ययमिदं ज्ञानमिति यच्च निशाटने।
तत्सङ्घातविपर्यासविग्रहैर्भासते तथा॥७९॥
Pūrvaṁ padayugaṁ vācyamanyonyaṁ hetuhetumat|
Yastu śāstraṁ vinā naiti śuddhavidyākhyasaṁvidam||69||
Guroḥ sa śāstramanvicchustaduktaṁ kramamācaret|
Yena kenāpyupāyena gurumārādhya bhaktitaḥ||70||
Taddīkṣākramayogena śāstrārthaṁ vettyasau tataḥ|
Abhiṣekaṁ samāsādya yo bhavetsa tu kalpitaḥ||71||
Sannapyaśeṣapāśaughavinivartanakovidaḥ|
Yo yathākramayogena kasmiṁścicchāstravastuni||72||
Ākasmikaṁ vrajedbodhaṁ kalpitākalpito hi saḥ|
Tasya yo'kalpito bhāgaḥ sa tu śreṣṭhamaḥ smṛtaḥ||73||
Utkarṣaḥ śuddhavidyāṁśatāratamyakṛto yataḥ|
Yathā bhedenādisiddhācchivānmuktaśivā hyadhaḥ||74||
Tathā sāṁsiddhikajñānādāhṛtajñānino'dhamāḥ|
Tatsannidhau nādhikārasteṣāṁ muktaśivātmavat||75||
Kiṁ tu tūṣṇīṁsthitiryadvā kṛtyaṁ tadanuvartanam|
Yastvakalpitarūpo'pi saṁvādadṛḍhatākṛte||76||
Anyato labdhasaṁskāraḥ sa sākṣādbhairavo guruḥ|
Yataḥ śāstrakramāttajjñaguruprajñānuśīlanāt||77||
Ātmapratyayitaṁ jñānaṁ pūrṇatvādbhairavāyate|
Tena śrīkiraṇoktaṁ yadgurutaḥ śāstrataḥ svataḥ||78||
Tripratyayamidaṁ jñānamiti yacca niśāṭane|
Tatsaṅghātaviparyāsavigrahairbhāsate tathā||79||
The previous (pūrvam) (two) expression(s) (vācyam) in a couple of pada-s or quarters --'Pustakādhītavidyā ye' + 'dīkṣāsamayavarjitāḥ' in stanza 67-- (pada-yugam) (are) in a reciprocal (anyonyam) relation of cause and effect (hetu-hetumat).
But (tu) he (saḥ) who (yaḥ) does not (na) attain (eti) Consciousness called Śuddhavidyā --Pure Knowledge-- (śuddha-vidyā-ākhya-saṁvidam) without (vinā) a scripture (śāstram) (should) seek --lit. seeker-- (anvicchuḥ) a scripture (śāstram) from a Guru (guroḥ), (and) should practice (ācaret) that (tad) method (kramam) mentioned (uktam) (in that scripture).
Having worshiped (ārādhya) the Guru (gurum) with devotion (bhaktitaḥ) through any means (yena kenāpi upāyena), he --the aspirant-- (asau) consequently (tatas) knows (vetti) the meaning of the scripture (śāstra-artham) by means of the successive procedures of that initiation (tad-dīkṣā-krama-yogena).
After getting (samāsādya) consecration (abhiṣekam), he (saḥ) (is the one) who (yaḥ) becomes (bhavet) a 'kalpita' --a teacher who has been formed, lit. manufactured-- (tu kalpitaḥ). Though (api) he is like this --i.e. only 'formed'-- (san), (he is) a learned man (who can cause) the cessation of the whole mass of nooses --i.e. bonds, fetters-- (aśeṣa-pāśa-ogha-vinivartana-kovidaḥ).
He (saḥ) (is) a kalpitākalpita --a teacher who is partly formed and partly natural-- (kalpita-akalpitaḥ) indeed (hi) who (yaḥ), according to order --i.e. successively-- (yathā-krama-yogena), achieves (vrajet) a causeless awakening (ākasmikam... bodham) regarding some thing in the scripture --i.e. regarding some prameya or thing that is real in such an extraordinary scripture-- (kasmiṁścid śāstra-vastuni).
Of that --of the mixture of kalpita (formed) and akalpita (natural)-- (tasya), the portion (bhāgaḥ saḥ) which (yaḥ) (is) akalpita or natural (akalpitaḥ) is said to be (smṛtaḥ) truly (tu) the best one (śreṣṭhamaḥ). (Why?) Because (yatas) (its) superiority (utkarṣaḥ) has to do with the different traces of Śuddhavidyā --Pure Knowledge-- (present in it, viz. in the akalpita portion) (śuddhavidyā-aṁśa-tāratamya-kṛtaḥ).
Just as (yathā) in dualistic (Shaivism) (bhedena) the liberated śiva-s (mukta-śivāḥ) (are) indeed (hi) under --i.e. they are inferior to-- (adhas) Śiva who is Ādisiddha --the Primordial Perfect Master-- (ādi-siddhāt śivāt), so also (tathā) the ones who have taken knowledge (from other sources) (āhṛta-jñāninaḥ) are inferior (adhamāḥ) to the one whose knowledge is natural --whose knowledge comes from Śiva directly-- (sāṁsiddhika-jñānāt).
In his presence --in presence of one whose knowledge is natural-- (tad-sannidhau), they --the teachers who are not natural-- do not have authority (na adhikāraḥ teṣāṁ). Nonetheless (kim tu), like in the case of the liberated śiva-s (in dualistic Shaivism) (mukta-śiva-ātma-vat), (there is in them) a silent state --they stay in silence-- (tūṣṇīm-sthitiḥ) or (yadvā) an activity (kṛtyam) in conformity with them --i.e. with the actions of a natural teacher-- (tad-anuvartanam).
He (saḥ) (is) a Bhairavaguru --a Guru like Bhairava Himself-- (bhairavaḥ guruḥ) in person --because he has entered into the Supreme Consciousness which is Full-- (sākṣāt) who (yaḥ tu), though (api) being natural (akalpita-rūpaḥ), for the sake of reaffirming (his) conformity --i.e. this is like that and not otherwise-- (saṁvāda-dṛḍhatā-kṛte), receives a purificatory rite (labdha-saṁskāraḥ) from another --from a teacher who is not akalpita or natural-- (anyatas).
(Why?) Because (yatas) by means of the acquisition of the scripture (śāstra-kramāt) (and) through the constant practice and study of the wisdom of a Guru who knows that (scripture) (tad-jña-guru-prajñā-anuśīlanāt), the trustworthy Knowledge about the Self (ātma-pratyayitam jñānam), due to Its Fullness (pūrṇatvāt), becomes Bhairava (bhairavāyate).
Therefore (tena), it has been said in venerable Kiraṇatantra (śrī-kiraṇa-uktam) (that) this (idam) 'Knowledge' (jñānam iti) which (yad) (comes) from Guru, scripture and oneself --from Śiva, i.e. naturally-- (gurutaḥ śāstrataḥ svataḥ) has three causes (tri-pratyayam). And (ca) in Niśāṭanatantra (niśāṭane), (this aggregate of three causes is that) which (yad) appears (bhāsate) in the aforesaid manner (tathā) as a combination of that --of the aggregate of three causes--, or in reverse order, or individually (tad-saṅghāta-viparyāsa-vigrahaiḥ)||69-79||
करणस्य विचित्रत्वाद्विचित्रामेव तां छिदम्।
कर्तुं वासीं च टङ्कं च क्रकचं चापि गृह्णते॥८०॥
तावच्च छेदनं ह्येकं तथैवाद्याभिसन्धितः।
इत्थमेव मितौ वाच्यं करणस्य स्वकं वपुः॥८१॥
न स्वतन्त्रं स्वतो मानं कुर्यादधिगमं हठात्।
प्रमात्राश्वासपर्यन्तो यतोऽधिगम उच्यते॥८२॥
आश्वासश्च विचित्रोऽसौ शक्तिपातवशात्तथा।
प्रमितेऽपि प्रमाणानामवकाशोऽस्त्यतः स्फुटः॥८३॥
Karaṇasya vicitratvādvicitrāmeva tāṁ chidam|
Kartuṁ vāsīṁ ca ṭaṅkaṁ ca krakacaṁ cāpi gṛhṇate||80||
Tāvacca chedanaṁ hyekaṁ tathaivādyābhisandhitaḥ|
Itthameva mitau vācyaṁ karaṇasya svakaṁ vapuḥ||81||
Na svatantraṁ svato mānaṁ kuryādadhigamaṁ haṭhāt|
Pramātrāśvāsaparyanto yato'dhigama ucyate||82||
Āśvāsaśca vicitro'sau śaktipātavaśāttathā|
Pramite'pi pramāṇānāmavakāśo'styataḥ sphuṭaḥ||83||
To make (kartum) a cut (tām chidam), which differs (vicitrām eva) according to the variety (vicitratvāt) of instrument(s) (karaṇasya), one takes (gṛhṇate) a sharp knife (vāsīm), an ax (ṭaṅkam) or even (ca... ca... ca api) a saw (krakacam). Anyway (ca), the act of cutting (chedanam) (remains) really (tāvat) one (ekam) indeed (hi) because the original aim or intention (ādya-abhisandhitaḥ) (was) like that --i.e. unique-- (tathā eva). The same can be said --lit. said in this way-- (ittham eva vācyam) about the very nature (svakam vapus) of the instrument(s) (karaṇasya) of knowledge (mitau).
Knowledge (mānam), independently (svatantram) (and) by itself (svatas), does not (na) cause (kuryāt) (its) acquisition (adhigamam) by force (haṭhāt) because (yatas) (that) acquisition (adhigamaḥ) is said to (ucyate) end up (developing) confidence and safety in the knower (pramātṛ-āśvāsa-paryantaḥ).
And (ca) that (asau) confidence and safety (āśvāsaḥ) (is) accordingly (tathā) varied (vicitraḥ) due to (the different levels of) descent of Power --Śaktipāta-- (śaktipāta-vaśāt). For this reason (atas), there is (asti) an obvious (sphuṭaḥ) place (avakāśaḥ) for the means of knowledge (pramāṇānām) even (api) regarding something which is (already) known (pramite)||80-83||
Estrofes 84 a 91
दृष्ट्वा दृष्ट्वा समाश्लिष्य चिरं सञ्चर्व्य चेतसा।
प्रियां यैः परितुष्येत किं ब्रूमः किल तान्प्रति॥८४॥
Dṛṣṭvā dṛṣṭvā samāśliṣya ciraṁ sañcarvya cetasā|
Priyāṁ yaiḥ parituṣyeta kiṁ brūmaḥ kila tānprati||84||
What (kim) (can) I say --lit. we say-- (brūmaḥ kila) to him --lit. to them-- (tān prati) who is satisfied (parituṣyeta) (only) after having done these things --lit. by which (in plural)-- (yaiḥ)?: After having seen repeatedly (dṛṣṭvā dṛṣṭvā) the beloved one (priyām), after having hugged (her) closely (samāśliṣya) (and) after having mentally relished (her) (sañcarvya cetasā) for a long time (ciram)||84||
इत्थं च मानसम्प्लुत्यामपि नाधिगते गतिः।
न व्यर्थता नानवस्था नान्योन्याश्रयतापि च॥८५॥
एवं योगाङ्गमियति तर्क एव न चापरम्।
अन्तरन्तः परामर्शपाटवातिशयाय सः॥८६॥
Itthaṁ ca mānasamplutyāmapi nādhigate gatiḥ|
Na vyarthatā nānavasthā nānyonyāśrayatāpi ca||85||
Evaṁ yogāṅgamiyati tarka eva na cāparam|
Antarantaḥ parāmarśapāṭavātiśayāya saḥ||86||
In this way (ittham ca), though (api) there is a flood of means of knowledge (māna-samplutyām) there is no (error) (na... na... na... na) in obtaining (gatiḥ) what has (already) been obtained (adhigate), in uselessness (vyarthatā), in an endless series of statements --i.e. going on ad infinitum-- (anavasthā) or even (api ca) in a vicious circle --lit. mutual or reciprocal support or connection or dependence-- (anyonya-āśrayatā).
Thus (evam), within the limbs of Yoga (yoga-aṅgam iyati), only (eva) tarka or (right) reasoning (tarkaḥ... saḥ), and (ca) not (na) another (aparam), becoming more and more internal (antar antar), (is fit) for generating the preeminence of acuteness of Consciousness (parāmarśa-pāṭava-atiśayāya)||85-86||
अहिंसा सत्यमस्तेयब्रह्मचर्यापरिग्रहाः।
इति पञ्च यमाः साक्षात्संवित्तौ नोपयोगिनः॥८७॥
तपःप्रभृतयो ये च नियमा यत्तथासनम्।
प्राणायामाश्च ये सर्वमेतद्बाह्यविजृम्भितम्॥८८॥
Ahiṁsā satyamasteyabrahmacaryāparigrahāḥ|
Iti pañca yamāḥ sākṣātsaṁvittau nopayoginaḥ||87||
Tapaḥprabhṛtayo ye ca niyamā yattathāsanam|
Prāṇāyāmāśca ye sarvametadbāhyavijṛmbhitam||88||
'Non-injury --harmlessness-- (ahiṁsā), veracity --truthfulness-- (satyam), abstention from stealing, continence --dwelling in Brahma-- and non-possession --abstinence from avariciousness/covetousness-- (asteya-brahmacarya-aparigrahāḥ iti)' —(these) five (pañca) yama-s or restraints (yamāḥ) are not (na) useful (upayoginaḥ) directly (sākṣāt) with reference to Consciousness (saṁvittau). And (ca) the niyama-s or observances (niyamāḥ) which (ye) begin with austerity or penance (tapas-prabhṛtayaḥ) as well as (tathā) āsana or posture (yad... āsanam) and (ca) prāṇāyāma-s --suspension of the flow of inhalation and exhalation-- (prāṇāyāmāḥ... ye)... all (sarvam) this (etad) (is) an external manifestation (bāhya-vijṛmbhitam)||87-88||
श्रीमद्वीरावलौ चोक्तं बोधमात्रे शिवात्मके।
चित्तप्रलयबन्धेन प्रलीने शशिभास्करे॥८९॥
प्राप्ते च द्वादशे भागे जीवादित्ये स्वबोधके।
मोक्षः स एव कथितः प्राणायामो निरर्थकः॥९०॥
प्राणायामो न कर्तव्यः शरीरं येन पीड्यते।
रहस्यं वेत्ति यो यत्र स मुक्तः स च मोचकः॥९१॥
Śrīmadvīrāvalau coktaṁ bodhamātre śivātmake|
Cittapralayabandhena pralīne śaśibhāskare||89||
Prāpte ca dvādaśe bhāge jīvāditye svabodhake|
Mokṣaḥ sa eva kathitaḥ prāṇāyāmo nirarthakaḥ||90||
Prāṇāyāmo na kartavyaḥ śarīraṁ yena pīḍyate|
Rahasyaṁ vetti yo yatra sa muktaḥ sa ca mocakaḥ||91||
It is said (ca uktam) in venerable Vīrāvalitantra (śrīmat-vīrāvalau): 'When moon and sun --'apāna in inhalation and prāṇa in exhalation'-- are dissolved (pralīne śaśi-bhāskare) —by resorting only to the dissolution of the mind (citta-pralaya-bandhena)— in Pure Consciousness (bodha-mātre) which is Śiva (śiva-ātmake), and (ca) when the living sun --the fire of udāna-- reaches the twelfth portion --the (supreme) dvādaśānta--, i.e. one's own Consciousness (which is Light) (prāpte ca dvādaśe bhāge jīva-āditye sva-bodhake), that (saḥ eva) is said to be (kathitaḥ) Liberation (mokṣaḥ). Prāṇāyāma (prāṇāyāmaḥ) (is) useless (nirarthakaḥ) (here).
Prāṇāyāma (prāṇāyāmaḥ) must not be performed (na kartavyaḥ) (because) by means of it (yena) the body (śarīram) is damaged (pīḍyate). He (saḥ... saḥ) (is) liberated (muktaḥ) and (ca) liberator (mocakaḥ) who (yaḥ) there --lit. in which place-- (yatra) knows (vetti) the Secret --i.e. the Supreme Principle who really is only Subject-- (rahasyam)||91||
Estrofes 92 a 100
प्रत्याहारश्च नामायमर्थेभ्योऽक्षधियां हि यः।
अनिबद्धस्य बन्धस्य तदन्तः किल कीलनम्॥९२॥
चित्तस्य विषये क्वापि बन्धनं धारणात्मकम्।
तत्सदृग्ज्ञानसन्तानो ध्यानमस्तमिता परम्॥९३॥
यदा तु ज्ञेयतादात्म्यमेव संविदि जायते।
ग्राह्यग्रहणताद्वैतशून्यतेयं समाहितिः॥९४॥
Pratyāhāraśca nāmāyamarthebhyo'kṣadhiyāṁ hi yaḥ|
Anibaddhasya bandhasya tadantaḥ kila kīlanam||92||
Cittasya viṣaye kvāpi bandhanaṁ dhāraṇātmakam|
Tatsadṛgjñānasantāno dhyānamastamitā param||93||
Yadā tu jñeyatādātmyameva saṁvidi jāyate|
Grāhyagrahaṇatādvaitaśūnyateyaṁ samāhitiḥ||94||
And (ca) this (ayam) whose name (nāma) (is) pratyāhāra or withdrawal (pratyāhāraḥ... hi yaḥ) of thoughts and senses (akṣa-dhiyām) from the objects (arthebhyaḥ) (is) indeed (kila) an internal --lit. internally-- (antar) tightening (tad... kīlanam) of a bond which was not (yet) bound (anibaddhasya bandhasya).
(The limb) consisting of dhāraṇā or concentration (dhāraṇā-ātmakam) (is) the mind's (cittasya) fixation (bandhanam) on a certain place (kva api), i.e. on an object (viṣaye).
Meditation (dhyānam) (is) a continuity of similar cognitions about that --about the above-mentioned object-- (tad-sadṛk-jñāna-santānaḥ).
But (tu) when (yadā) (the pratyayaikatānatā --the continuous flow of similar mental modifications-- mentioned by Patañjali in Yogasūtra-s III.2) ceases (astamitā) completely (param), arises (jāyate) in Consciousness (saṁvidi) the identity with the knowable --the object-- (jñeya-tādātmyam eva). (Consequently,) this (iyam) absence of duality between the knowable and the knower (grāhya-grahaṇatā-dvaita-śūnyatā) (is known as) samāhiti --viz. samādhi or absorption-- (samāhitiḥ) ||92-94||
तदेषा धारणाध्यानसमाधित्रितयी पराम्।
संविदं प्रति नो कञ्चिदुपयोगं समश्नुते॥९५॥
Tadeṣā dhāraṇādhyānasamādhitritayī parām|
Saṁvidaṁ prati no kañcidupayogaṁ samaśnute||95||
Therefore (tad), this (eṣā) triad of dhāraṇā, dhyāna and samādhi --concentration, meditation and absorption-- (dhāraṇā-dhyāna-samādhi-tritayī) is of no use (no kañcid upayogaṁ samaśnute) in relation to (the attainment of) (prati) the Supreme Consciousness (parām saṁvidam)||95||
योगाङ्गता यमादेस्तु समाध्यन्तस्य वर्ण्यते।
स्वपूर्वपूर्वोपायत्वादन्त्यतर्कोपयोगतः॥९६॥
Yogāṅgatā yamādestu samādhyantasya varṇyate|
Svapūrvapūrvopāyatvādantyatarkopayogataḥ||96||
The aggregate of limbs of Yoga (yoga-aṅgatā) is described (varṇyate) as starting with yama-s or restraints (yama-ādeḥ tu) (and) ending in samādhi or absorption (samādhi-antasya), because each preceding member is a means leading to the next one (sva-pūrva-pūrva-upāyatvāt) (and) because all of it is a means (to reach) final tarka --(right) reasoning-- (antya-tarka-upayogataḥ)||96||
अन्तः संविदि रूढं हि तद्द्वारा प्राणदेहयोः।
बुद्धौ वार्प्यं तदभ्यासान्नैष न्यायस्तु संविदि॥९७॥
Antaḥ saṁvidi rūḍhaṁ hi taddvārā prāṇadehayoḥ|
Buddhau vārpyaṁ tadabhyāsānnaiṣa nyāyastu saṁvidi||97||
What is established (rūḍham) internally (antar) in Consciousness (saṁvidi) (can be) transmitted (arpyam), by means of It --by means of Consciousness-- (tad-dvārā), to vital energy and body --e.g. āsana to the body and prāṇāyāma to the vital energy-- (prāṇa-dehayoḥ) or (vā) to intellect --e.g. pratyāhāra-- (buddhau), but (tu) this (eṣaḥ) logical argument (nyāyaḥ) is not (applicable) (na) with reference to (returning to) Consciousness (saṁvidi) through that practice (of āsana, prāṇāyāma, pratyāhāra, yama-s, etc.) (tad-abhyāsāt). (In other words, one cannot apply with regard to Consciousness the logical argument that from yama-s or restraints and so on with all the limbs of Yoga, which are associated with body, vital energy, intellect, etc., through the force of practice, one can enter Consciousness again. All in all, this movement back to Consciousness is not possible at all)||97||
अथ वास्मद्दृशि प्राणधीदेहादेरपि स्फुटम्।
सर्वात्मकत्वात्तत्रस्थोऽप्यभ्यासोऽन्यव्यपोहनम्॥९८॥
Atha vāsmaddṛśi prāṇadhīdehāderapi sphuṭam|
Sarvātmakatvāttatrastho'pyabhyāso'nyavyapohanam||98||
Or (atha vā), according to my viewpoint --to my doctrine-- (asmad-dṛśi), since everything (sarva-ātmakatvāt) —even vital energy, intellect, body, etc. (prāṇa-dhī-deha-ādeḥ api)— (is) evidently (sphuṭam) (the form of Consciousness, there is room) for even the practice (of yama-s, etc.) which remains (sthaḥ api abhyāsaḥ) there --i.e. in vital energy, intellect, body, etc.-- (tatra), (and also there is room for accepting that through these practices there is) elimination of the others --i.e. of hiṁsā or harm, asatya or lie, etc., which just generate duality and are opposite to yama-s or restraints, etc.-- (anya-vyapohanam)||98||
देह उत्प्लुतिसम्पातधर्मोज्जिगमिषारसात्।
उत्प्लाव्यते तद्विपक्षपाताशङ्काव्यपोहनात्॥९९॥
Deha utplutisampātadharmojjigamiṣārasāt|
Utplāvyate tadvipakṣapātāśaṅkāvyapohanāt||99||
The body (dehaḥ), through the inclination for going upward, which becomes firm or established when the jumps take place (utpluti-sampāta-dharma-ujjigamiṣā-rasāt), is made (capable of) jumping (high) (utplāvyate) by means of the elimination of the fear/doubt of falling, which is the opposite to that --i.e. to the inclination for going upward-- (tad-vipakṣa-pāta-āśaṅkā-vyapohanāt)||99||
गुरुवाक्यपरामर्शसदृशे स्वविमर्शने।
प्रबुद्धे तद्विपक्षाणां व्युदासः पाठचिन्तने॥१००॥
Guruvākyaparāmarśasadṛśe svavimarśane|
Prabuddhe tadvipakṣāṇāṁ vyudāsaḥ pāṭhacintane||100||
While reflecting upon what one has studied (pāṭha-cintane), when one's own awareness is well-awakened and conforms to the global consciousness expressed by the words of the Guru (guru-vākya-parāmarśa-sadṛśe sva-vimarśane prabuddhe), (then) the elimination (vyudāsaḥ) of that which is opposite to it --of stupidity, etc.-- (tad-vipakṣāṇām) (occurs)||100||
Estrofes 101 a 124
नह्यस्य गुरुणा शक्यं स्वं ज्ञानं शब्द एव वा।
धियि रोपयितुं तेन स्वप्रबोधक्रमो ध्रुवम्॥१०१॥
Nahyasya guruṇā śakyaṁ svaṁ jñānaṁ śabda eva vā|
Dhiyi ropayituṁ tena svaprabodhakramo dhruvam||101||
The Guru cannot inculcate by force --i.e. to make grow by force-- (na hi... guruṇā śakyam... ropayitum) his own (svam) knowledge (jñānam) or (vā) word (śabdaḥ eva) in his intellect --in the intellect of the disciple-- (asya... dhiyi). For that reason (tena), the gradual process of his own --of the disciple-- awakening (by Śuddhavidyā or Pure Knowledge) (sva-prabodha-krama) (must) definitely (dhruvam) (takes place first)||101||
अत एव स्वप्नकाले श्रुते तत्रापि वस्तुनि।
तादात्म्यभावनायोगो न फलाय न भण्यते॥१०२॥
Ata eva svapnakāle śrute tatrāpi vastuni|
Tādātmyabhāvanāyogo na phalāya na bhaṇyate||102||
On this account (atas eva), at the time of sleeping (svapna-kāle), the practice of identification (tādātmya-bhāvanā-yogaḥ) with reference to the thing(s) being heard (śrute... vastuni) there --while sleeping-- (tatra api) is certainly said to bear fruits (na... na bhaṇyate) (like the same practice performed in wakefulness)||102||
सङ्केतानादरे शब्दनिष्ठमामर्शनं पठिः।
तदादरे तदर्थस्तु चिन्तेति परिचर्च्यताम्॥१०३॥
Saṅketānādare śabdaniṣṭhamāmarśanaṁ paṭhiḥ|
Tadādare tadarthastu cinteti paricarcyatām||103||
(On the one hand,) reciting (scriptures) (paṭhiḥ) (is) an awareness (āmarśanam) dedicated to the sound (śabda-niṣṭham) with disregard for the conventions --it does not care about conventions-- (saṅketa-anādare), but (tu) 'reflection' (cintā iti), (on the other hand), insists on the meaning of those (sounds) --there is discussion about it-- (tad-arthaḥ... paricarcyatām) without disregard for conventions --it does care about those (conventions)-- (tad-ādare)||103||
तदद्वयायां संवित्तावभ्यासोऽनुपयोगवान्।
केवलं द्वैतमालिन्यशङ्कानिर्मूलनाय सः॥१०४॥
Tadadvayāyāṁ saṁvittāvabhyāso'nupayogavān|
Kevalaṁ dvaitamālinyaśaṅkānirmūlanāya saḥ||104||
With respect to that non-dual Consciousness (tad-advayāyām saṁvittau), practice (abhyāsaḥ) is useless (anupayogavān). It --i.e. practice-- (saḥ) (is) only (kevalam) for the uprooting or extirpation of doubt, which is an impurity of dualism (dvaita-mālinya-śaṅkā-nirmūlanāya)||104||
द्वैतशङ्काश्च तर्केण तर्क्यन्त इति वर्णितम्।
तत्तर्कसाधनायास्तु यमादेरप्युपायता॥१०५॥
Dvaitaśaṅkāśca tarkeṇa tarkyanta iti varṇitam|
Tattarkasādhanāyāstu yamāderapyupāyatā||105||
It is said (varṇitam) that (iti) the doubts of dualism (dvaita-śaṅkāḥ) are reasoned (and eliminated) (tarkyante) by tarka or (right) reasoning (tarkeṇa). Nonetheless (tu), if even yama-s or restraints, etc. lead straight to that tarka or (right) reasoning (tad-tarka-sādhanāyāḥ... yama-ādeḥ api), (then they can) be means (upāyatā)||105||
उक्तं श्रीपूर्वशस्त्रे च न द्वैतं नापि चाद्वयम्।
लिङ्गपूजादिकं सर्वमित्युपक्रम्य शम्भुना॥१०६॥
विहितं सर्वमेवात्र प्रतिषिद्धमथापि वा।
प्राणायामादिकैरङ्गैर्योगाः स्युः कृत्त्रिमा यतः॥१०७॥
तत्तेनाकृतकस्यास्य कलां नार्घन्ति षोडशीम्।
किं त्वेतदत्र देवेशि नियमेन विधीयते॥१०८॥
तत्त्वे चेतः स्थिरं कार्यं तच्च यस्य यथास्त्विति।
एवं द्वैतपरामर्शनाशाय परमेश्वरः॥१०९॥
क्वचित्स्वभावममलमामृशन्ननिशं स्थितः।
यः स्वभावपरामर्श इन्द्रियार्थाद्युपायतः॥११०॥
विनैव तन्मुखोऽन्यो वा स्वातन्त्र्यात्तद्विकल्पनम्।
तच्च स्वच्छस्वतन्त्रात्मरत्ननिर्भासिनि स्फुटम्॥१११॥
भावौघे भेदसन्धातृ स्वात्मनो नैशमुच्यते।
तदेव तु समस्तार्थनिर्भरात्मैकगोचरम्॥११२॥
शुद्धविद्यात्मकं सर्वमेवेदमहमित्यलम्।
इदं विकल्पनं शुद्धविद्यारूपं स्फुटात्मकम्॥११३॥
प्रतिहन्तीह मायीयं विकल्पं भेदभावकम्।
शुद्धविद्यापरामर्शो यः स एव त्वनेकधा॥११४॥
स्नानशुद्ध्यर्चनाहोमध्यानजप्यादियोगतः।
विश्वमेतत्स्वसंवित्तिरसनिर्भरितं रसात्॥११५॥
आविश्य शुद्धो निखिलं तर्पयेदध्वमण्डलम्।
उल्लासिबोधहुतभुग्दग्धविश्वेन्धनोदिते॥११६॥
सितभस्मनि देहस्य मज्जनं स्नानमुच्यते।
इत्थं च विहितस्नानस्तर्पितानन्तदेवतः॥११७॥
ततोऽपि देहारम्भीणि तत्त्वानि परिशोधयेत्।
शिवात्मकेष्वप्येतेषु बुद्धिर्या व्यतिरेकिणी॥११८॥
सैवाशुद्धिः पराख्याता शुद्धिस्तद्धीविमर्दनम्।
एवं स्वदेहं बोधैकपात्रं गलितभेदकम्॥११९॥
पश्यन्संवित्तिमात्रत्वे स्वतन्त्रे तिष्ठति प्रभुः।
यत्किञ्चिन्मानसाह्लादि यत्र क्वापीन्द्रियस्थितौ॥१२०॥
योज्यते ब्रह्मसद्धाम्नि पूजोपकरणं हि तत्।
पूजा नाम विभिन्नस्य भावौघस्यापि सङ्गतिः॥१२१॥
स्वतन्त्रविमलानन्तभैरवीयचिदात्मना।
तथाहि संविदेवेयमन्तर्बाह्योभयात्मना॥१२२॥
स्वातन्त्र्याद्वर्तमानैव परामर्शस्वरूपिणी।
स च द्वादशधा तत्र सर्वमन्तर्भवेद्यतः॥१२३॥
सूर्य एव हि सोमात्मा स च विश्वमयः स्थितः।
कलाद्वादशकात्मैव तत्संवित्परमार्थतः॥१२४॥
Uktaṁ śrīpūrvaśastre ca na dvaitaṁ nāpi cādvayam|
Liṅgapūjādikaṁ sarvamityupakramya śambhunā||106||
Vihitaṁ sarvamevātra pratiṣiddhamathāpi vā|
Prāṇāyāmādikairaṅgairyogāḥ syuḥ kṛttrimā yataḥ||107||
Tattenākṛtakasyāsya kalāṁ nārghanti ṣoḍaśīm|
Kiṁ tvetadatra deveśi niyamena vidhīyate||108||
Tattve cetaḥ sthiraṁ kāryaṁ tacca yasya yathāstviti|
Evaṁ dvaitaparāmarśanāśāya parameśvaraḥ||109||
Kvacitsvabhāvamamalamāmṛśannaniśaṁ sthitaḥ|
Yaḥ svabhāvaparāmarśa indriyārthādyupāyataḥ||110||
Vinaiva tanmukho'nyo vā svātantryāttadvikalpanam|
Tacca svacchasvatantrātmaratnanirbhāsini sphuṭam||111||
Bhāvaughe bhedasandhātṛ svātmano naiśamucyate|
Tadeva tu samastārthanirbharātmaikagocaram||112||
Śuddhavidyātmakaṁ sarvamevedamahamityalam|
Idaṁ vikalpanaṁ śuddhavidyārūpaṁ sphuṭātmakam||113||
Pratihantīha māyīyaṁ vikalpaṁ bhedabhāvakam|
Śuddhavidyāparāmarśo yaḥ sa eva tvanekadhā||114||
Snānaśuddhyarcanāhomadhyānajapyādiyogataḥ|
Viśvametatsvasaṁvittirasanirbharitaṁ rasāt||115||
Āviśya śuddho nikhilaṁ tarpayedadhvamaṇḍalam|
Ullāsibodhahutabhugdagdhaviśvendhanodite||116||
Sitabhasmani dehasya majjanaṁ snānamucyate|
Itthaṁ ca vihitasnānastarpitānantadevataḥ||117||
Tato'pi dehārambhīṇi tattvāni pariśodhayet|
Śivātmakeṣvapyeteṣu buddhiryā vyatirekiṇī||118||
Saivāśuddhiḥ parākhyātā śuddhistaddhīvimardanam|
Evaṁ svadehaṁ bodhaikapātraṁ galitabhedakam||119||
Paśyansaṁvittimātratve svatantre tiṣṭhati prabhuḥ|
Yatkiñcinmānasāhlādi yatra kvāpīndriyasthitau||120||
Yojyate brahmasaddhāmni pūjopakaraṇaṁ hi tat|
Pūjā nāma vibhinnasya bhāvaughasyāpi saṅgatiḥ||121||
Svatantravimalānantabhairavīyacidātmanā|
Tathāhi saṁvideveyamantarbāhyobhayātmanā||122||
Svātantryādvartamānaiva parāmarśasvarūpiṇī|
Sa ca dvādaśadhā tatra sarvamantarbhavedyataḥ||123||
Sūrya eva hi somātmā sa ca viśvamayaḥ sthitaḥ|
Kalādvādaśakātmaiva tatsaṁvitparamārthataḥ||124||
Also (ca), it has been said (uktam) in venerable Mālinīvijayatantra (śrī-pūrva-śastre) by Śambhu --i.e. by Śiva-- (śambhunā), starting with (upakramya):
"Neither (na) duality (dvaitam) nor (na api ca) non-duality (advayam), (nor) worship of the liṅga, etc. (liṅga-pūjā-ādikam), (nor) all... (sarvam iti)"...
(and continuing with:)
"Everything (sarvam eva) (is) prescribed (vihitam) or (atha api vā) forbidden (pratiṣiddham) here (atra). Because (yatas) the Yoga-s (yogāḥ) furnished with limbs (such as) prāṇāyāma, etc. (prāṇāyāma-ādikaiḥ aṅgaiḥ) are (syuḥ) artificial (kṛttrimāḥ), therefore (tad tena) they are not worth (na arghanti) the sixteenth (ṣoḍaśīm) part (kalām) of this natural (Yoga) (akṛtakasya asya). However (kim tu), oh Supreme Mistress of the gods --lit. 'Ruler of the gods', an epithet for Śakti-- (deva-īśi), this (etad) is here prescribed (etad atra... vidhīyate) as niyama or observance (niyamena): 'The effect (kāryam) (is) a mind (cetas) which is firmly (sthiram) (applied) to the (Supreme) Principle (tattve), and (ca) let it --the firm mind-- be (tad... astu) of some (Yogī) (yasya), irrespective of the cause --i.e. it does not matter how such a Yogī got that firm mind, but only that the effect, i.e. a mind attached to the Supreme Principle, is in his possession-- (yathā... iti)".
Thus (evam), in order to remove the consciousness of duality (dvaita-parāmarśa-nāśāya), the Supreme Lord (parama-īśvaraḥ) sometimes (kvacid) remains (sthitaḥ) incessantly (aniśam) conscious (āmṛśan) of (His) immaculate (amalam) essential nature (sva-bhāvam).
(And this) consciousness of the essential nature (sva-bhāva-parāmarśaḥ), which (yaḥ) is without (vinā eva) the means of senses, objects, etc. (indriya-artha-ādi-upāyataḥ) --this is nirvikalpa consciousness-- or (vā) (which is) the other (anyaḥ) —viz. (the consciousness) which is turned toward that --toward senses, objects, etc.-- (tad-mukhaḥ)—, (is) that (tad) vikalpana or vikalpa --lit. thinking-- (vikalpanam) proceeding from Absolute Freedom (svātantryāt).
And (ca) that (vikalpana) (tad) (has also two aspects:)
(1) It is said (ucyate) to be mayic --lit. nocturnal--(naiśam) (when) it differentiates (bheda-sandhātṛ) from one's own Self (sva-ātmanaḥ) the multitude of objects (bhāva-oghe) which clearly appears in the very transparent and free Gem of the Self (svaccha-svatantra-ātma-ratna-nirbhāsini sphuṭam).
(2) However (tu), that very (vikalpana) (tad eva) (is) indeed (alam) (the consciousness that) 'I (aham) (am) all (sarvam eva) this (idam... iti)', (and in this way) it consists of Śuddhavidyā --Pure Knowledge-- (śuddha-vidyā-ātmakam) (and) its only sphere of action is the Self full of all the things (samasta-artha-nirbhara-ātma-eka-gocaram).
This (idam) distinctly manifest (sphuṭa-ātmakam) vikalpana (vikalpanam) whose nature is Śuddhavidyā (śuddha-vidyā-rūpam) destroys (pratihanti) here (iha) the mayic (māyīyam) vikalpana (vikalpam) which causes duality (bheda-bhāvakam).
That (saḥ eva) which (yaḥ) (is) the awareness of Śuddhavidyā (śuddha-vidyā-parāmarśaḥ) (appears) certainly (tu) in various ways (anekadhā) by means of bath, purification, worship, oblations, meditation, muttered prayers, etc. (snāna-śuddhi-arcanā-homa-dhyāna-japya-ādi-yogataḥ).
The pure (Yogī) (śuddhaḥ), penetrating (āviśya) by (his) tasting (rasāt) this (etad) universe (viśvam) which is full of the flavor of his (Self-)consciousness (sva-saṁvitti-rasa-nirbharitam), fully (nikhilam) satisfies (tarpayet) the circle of paths or courses (adhva-maṇḍalam).
The immersion (majjanam) of the body (dehasya) in white ashes (sita-bhasmani) arisen when the fuel called universe has been consumed by the fire of the Bright and Joyful Consciousness (ullāsi-bodha-huta-bhuk-dagdha-viśva-indhana-udite) is called (ucyate) 'bath' (snānam). The one who has taken a bath (vihita-snānaḥ) in this way (ittham ca) (and) satisfied the infinite (number) of deities (tarpita-ananta-devataḥ), therefore (tatas api) completely purifies (pariśodhayet) the tattva-s or categories (tattvāni) that start with the body (deha-ārambhīṇi).
Impurity (sā eva aśuddhiḥ) called supreme (para-ākhyātā) (is) the viewpoint (buddhiḥ) which (yā) considers these (tattva-s or categories) to be different (from Śiva) (eteṣu... vyatirekiṇī) though (api) they are one with Śiva (śiva-ātmakeṣu). Purity (śuddhiḥ) (is) the destruction of that viewpoint (tad-dhī-vimardanam).
Thus (evam), the mighty one (prabhuḥ) who sees (paśyan) his own body (sva-deham) devoid of duality (galita-bhedakam) (and as) a cup of Consciousness only (bodha-eka-pātram) dwells (tiṣṭhati) in Free Pure Consciousness (saṁvitti-mātratve svatantre).
Anything (yad kiñcid... tad) making the mind joyful (mānasa-āhlādi), anywhere (yatra kva api), existing in (any) organ of sense (indriya-sthitau), appears (yojyate) as the true shining State of Brahma (brahma-sat-dhāmni), (and is) an instrument of worship (pūjā-upakaraṇam), undoubtedly (hi).
What is called (nāma) worship (pūjā) (is) the unification (saṅgatiḥ) of the differentiated multitude of objects (vibhinnasya bhāva-oghasya api) with the free, pure, infinite Consciousness of Bhairava (svatantra-vimala-ananta-bhairavīya-cit-ātmanā).
For example (tathāhi): This (iyam) Consciousness (saṁvid eva) exists (vartamānā eva) both internally and externally (antar-bāhya-ubhaya-ātmanā) because of (Its) Absolute Freedom (svātantryāt), (anyway,) Its essential nature is (I-)consciousness (parāmarśa-sva-rūpiṇī), because (yatas) all (sarvam) exists (bhavet) within (antar) It --i.e. (Aham-)parāmarśa = I-consciousness-- (tatra), which (appears) in twelve ways (saḥ ca dvādaśadhā).
The sun itself --knowledge-- (sūryaḥ eva) (is) certainly (hi) the moon --knowable-- (soma-ātmā), and (ca) it --the moon-- (saḥ) consists of the universe (viśva-mayaḥ sthitaḥ). Therefore (tad), Consciousness (saṁvid) (is), in the true sense of the word (paramārthatas), constituted by an aggregate of twelve kalā-s (kalā-dvādaśaka-ātmā eva)||106-124||
Estrofes 125 a 130
सा च मातरि विज्ञाने माने करणगोचरे।
मेये चतुर्विधं भाति रूपमाश्रित्य सर्वदा॥१२५॥
Sā ca mātari vijñāne māne karaṇagocare|
Meye caturvidhaṁ bhāti rūpamāśritya sarvadā||125||
It --Consciousness-- (sā), resorting to (Its) nature (rūpam āśritya), always (sarvadā) shines forth (bhāti) in four ways --viz. manifestation, maintenance, withdrawal and unspeakable state-- (caturvidham) in the knower (mātari) —i.e. in consciousness (vijñāne)—, in knowledge (māne), in (the means of knowledge) whose sphere of action is the senses (karaṇa-gocare) (and) in the knowable (meye)||125||
शुद्धसंविन्मयी प्राच्ये ज्ञाने शब्दनरूपिणी।
करणे ग्रहणाकारा यतः श्रीयोगसञ्चरे॥१२६॥
ये चक्षुर्मण्डले श्वेते प्रत्यक्षे परमेश्वरि।
षोडशारं द्वादशारं तत्रस्थं चक्रमुत्तमम्॥१२७॥
Śuddhasaṁvinmayī prācye jñāne śabdanarūpiṇī|
Karaṇe grahaṇākārā yataḥ śrīyogasañcare||126||
Ye cakṣurmaṇḍale śvete pratyakṣe parameśvari|
Ṣoḍaśāraṁ dvādaśāraṁ tatrasthaṁ cakramuttamam||127||
(Consciousness appears) in the first one --in the knower-- (prācye) as pure consciousness (śuddha-saṁvid-mayī), in knowledge (jñāne) as word (śabdana-rūpiṇī), (and) in the sense(s) (karaṇe) with the form of perception (grahaṇa-ākārā). In consequence of which (yatas), (it has been said) in venerable Yogasañcaratantra (śrī-yogasañcare):
'Oh Supreme Mistress (parama-īśvari), (there are) two visible (pratyakṣe) circles in the eyes (cakṣus-maṇḍale), which --i.e. the circles-- (ye) are white (śvete). There --in those two circles-- (tatra) remain --lit. remains-- (stham) (two) supreme --or excellent-- (uttamam) wheel(s) (cakram) of sixteen (and) twelve spokes (ṣoḍaśa-aram dvādaśa-aram)'||126-127||
प्रतिवारणवद्रक्ते तद्बहिर्ये तदुच्यते।
द्वितीयं मध्यगे ये ते कृष्णश्वेते च मण्डले॥१२८॥
तदन्तर्ये स्थिते शुद्धे भिन्नाञ्जनसमप्रभे।
चतुर्दले तु ते ज्ञेयेऽग्नीषोमात्मके प्रिये॥१२९॥
मिथुनत्वे स्थिते ये च चक्रे द्वे परमेश्वरि।
सम्मीलनोन्मीलनं तेऽन्योन्यं विदधातके॥१३०॥
Prativāraṇavadrakte tadbahirye taducyate|
Dvitīyaṁ madhyage ye te kṛṣṇaśvete ca maṇḍale||128||
Tadantarye sthite śuddhe bhinnāñjanasamaprabhe|
Caturdale tu te jñeye'gnīṣomātmake priye||129||
Mithunatve sthite ye ca cakre dve parameśvari|
Sammīlanonmīlanaṁ te'nyonyaṁ vidadhātake||130||
'The second one --the one with twelve spokes-- (tad... dvitīyam) is said (to have) (ucyate) two red (circles) (rakte) which (ye) (are) outside that --i.e. outside the white ones-- (tad-bahis) like a secondary disk --i.e. like a border-- (prativāraṇa-vat). And (ca) in the middle --between the black and white circles-- (madhya-ge) (there are) two circles (te... maṇḍale) which (ye) are black and white (kṛṣṇa-śvete) (too).
Within them (tad-antarye) remain (sthite) (two other circles which are) pure (śuddhe), looking like (drawn with) eye-ointment (bhinna-añjana-samaprabhe) (and) having four petals (catur-dale tu). Oh Beloved One (priye), they (te) are known as (jñeye) consisting of fire and moon (agnīṣoma-ātmake). And (ca) inside this pair (of circles) (mithunatve) stay (sthite) two (dve) wheels (—of sixteen and eight spokes standing for knower and knowable—) (cakre) which (ye), oh Supreme Mistress (parama-īśvari), cause (te... vidadhātake) a mutual (anyonyam) closing and opening (sammīlana-unmīlanam)'||128-130||
Estrofes 131 a 140
यथा योनिश्च लिङ्गं च संयोगात्स्रवतोऽमृतम्।
तथामृताग्निसंयोगाद्द्रवतस्ते न संशयः॥१३१॥
Yathā yoniśca liṅgaṁ ca saṁyogātsravato'mṛtam|
Tathāmṛtāgnisaṁyogāddravataste na saṁśayaḥ||131||
'Just as (yathā) Liṅga --Paramaśiva-- (liṅgam) and (ca... ca) Yoni --Māyā-- (yoniḥ), through (their) conjunction (saṁyogāt), emit (sravataḥ) Nectar (amṛtam), so (tathā) through the conjunction of fire --the knower-- and moon --the knowable-- (amṛta-agni-saṁyogāt), they --fire and moon-- (te) spread (the Supreme Principle of Consciousness) (dravataḥ), without doubt (na saṁśayaḥ)'||131||
तच्चक्रपीडनाद्रात्रौ ज्योतिर्भात्यर्कसोमगम्।
तां दृष्ट्वा परमां ज्योत्स्नां कालज्ञानं प्रवर्तते॥१३२॥
Taccakrapīḍanādrātrau jyotirbhātyarkasomagam|
Tāṁ dṛṣṭvā paramāṁ jyotsnāṁ kālajñānaṁ pravartate||132||
'By pressing those wheels (of sixteen and eight spokes) (tad-cakra-pīḍanāt) during the night (rātrau), a light (jyotiḥ) appears (bhāti) (whose radiance is) beyond sun and moon (arka-soma-gam). After having seen (dṛṣṭvā) that supreme splendor (tām... paramām jyotsnām), knowledge about Time (kāla-jñānam) arises (pravartate)||132||
सहस्रारं भवेच्चक्रं ताभ्यामुपरि संस्थितम्।
ततश्चक्रात्समुद्भूतं ब्रह्माण्डं तदुदाहृतम्॥१३३॥
Sahasrāraṁ bhaveccakraṁ tābhyāmupari saṁsthitam|
Tataścakrātsamudbhūtaṁ brahmāṇḍaṁ tadudāhṛtam||133||
'There is (bhavet) a one-thousand-spoked (sahasra-aram) wheel (cakram) staying (saṁsthitam) above (upare) those two (wheels of sixteen and eight spokes) (tābhyām). The egg of Brahmā (brahma-aṇḍam tad) is said to (udāhṛtam) emerge (samudbhūtam) from that (one-thousand-spoked) wheel (tatas cakrāt)'||133||
तत्रस्थां मुञ्चते धारां सोमो ह्यग्निप्रदीपितः।
सृजतीत्थं जगत्सर्वमात्मन्यात्मन्यनन्तकम्॥१३४॥
Tatrasthāṁ muñcate dhārāṁ somo hyagnipradīpitaḥ|
Sṛjatītthaṁ jagatsarvamātmanyātmanyanantakam||134||
'Because (hi) the moon --i.e. the knowable-- (somaḥ), inflamed by the fire --i.e. by the knower-- (agni-pradīpitaḥ), releases (muñcate) a stream (dhārām) which exists everywhere (tatra-sthām), (and) in this way (ittham) emits (sṛjati) the entire (sarvam) universe (jagat) which is infinite (anantakam) in every self (ātmani ātmani)||134||
षोडशद्वादशाराभ्यामष्टारेष्वथ सर्वशः।
एवं क्रमेण सर्वत्र चक्रेष्वमृतमुत्तमम्॥१३५॥
सोमः स्रवति यावच्च पञ्चानां चक्रपद्धतिः।
तत्पुनः पिबति प्रीत्या हंसो हंस इति स्फुरन्॥१३६॥
सकृद्यस्य तु संश्रुत्या पुण्यपापैर्न लिप्यते।
पञ्चारे सविकारोऽथ भूत्वा सोमस्रुतामृतात्॥१३७॥
धावति त्रिरसाराणि गुह्यचक्राण्यसौ विभुः।
यतो जातं जगल्लीनं यत्र च स्वकलीलया॥१३८॥
Ṣoḍaśadvādaśārābhyāmaṣṭāreṣvatha sarvaśaḥ|
Evaṁ krameṇa sarvatra cakreṣvamṛtamuttamam||135||
Somaḥ sravati yāvacca pañcānāṁ cakrapaddhatiḥ|
Tatpunaḥ pibati prītyā haṁso haṁsa iti sphuran||136||
Sakṛdyasya tu saṁśrutyā puṇyapāpairna lipyate|
Pañcāre savikāro'tha bhūtvā somasrutāmṛtāt||137||
Dhāvati trirasārāṇi guhyacakrāṇyasau vibhuḥ|
Yato jātaṁ jagallīnaṁ yatra ca svakalīlayā||138||
'Thus (evam), in every way (sarvaśaḥ), gradually (krameṇa) (and) everywhere (sarvatra), the moon --the knowable full of Kriyāśakti-- (somaḥ), from the (wheels of) sixteen and twelve spokes (ṣoḍaśa-dvādaśa-arābhyām), pours (sravati) (its) supreme (uttamam) Nectar (amṛtam) likewise (atha) into (other) wheels (such as) the one with eight spokes, (etc.) (aṣṭa-areṣu... cakreṣu) up to (yāvat ca) the fivefold course of the (four) wheels --Jñānendriya-s, etc.-- (pañcānām cakra-paddhatiḥ).
Haṁsa --viz. the knower-- (haṁsaḥ), shining and throbbing (sphuran) as 'Haṁsa' --i.e. as the natural, uninterrupted, undivided Vimarśa who is the Doer of manifestation and dissolution, and who (also) is (one's own) essential nature-- (haṁsaḥ iti), drinks (pibati) that --viz. the universe consisting of knower, knowable, etc.-- (tad) again (punar) with satisfaction --i.e. with Bliss, with Freedom-- (prītyā).
By hearing (saṁśrutyā) which --the Haṁsa of the Supreme Self-- (yasya) once (sakṛt), one is not (any longer) defiled (na lipyate) by merits and sins (puṇya-pāpaiḥ).
Then (atha), that (asau) All-pervading One --the Lord-- (vibhuḥ), having undergone modification (savikāraḥ... bhūtvā) in the five-spoked (body) --i.e. in the physical body composed of five gross elements-- (pañca-are) through the Nectar flowing from the moon --the knowable-- (soma-sruta-amṛtāt), moves (dhāvati) the secret wheels (guhya-cakrāṇi) of three rasa-s as spokes --viz. the three liquids starting with ambu or water-- (tri-rasa-arāṇi) from which --from the secret wheels-- (yatas) the universe (jagat) is born (jātam) and (ca) where (yatra) it is dissolved (līnam) like His own divine Play (svaka-līlayā)'||135-138||
तत्रानन्दश्च सर्वस्य ब्रह्मचारी च तत्परः।
तत्र सिद्धिश्च मुक्तिश्च समं सम्प्राप्यते द्वयम्॥१३९॥
Tatrānandaśca sarvasya brahmacārī ca tatparaḥ|
Tatra siddhiśca muktiśca samaṁ samprāpyate dvayam||139||
'And (ca) there (tatra) Bliss (ānandaḥ) (is) for everybody (sarvasya). Also (ca), brahmacārī (brahmacārī) is the one who is dedicated to That (tad-paraḥ). There (tatra) the two (dvayam) —siddhi or worldly happiness (siddhiḥ) and (ca... ca) Liberation (muktiḥ)— are obtained (samprāpyate) in like manner (samam)'||139||
अत ऊर्ध्वं पुनर्याति यावद्ब्रह्मात्मकं पदम्।
अग्नीषोमौ समौ तत्र सृज्येते चात्मनात्मनि॥१४०॥
Ata ūrdhvaṁ punaryāti yāvadbrahmātmakaṁ padam|
Agnīṣomau samau tatra sṛjyete cātmanātmani||140||
'He goes (yāti) higher (ūrdhvam) than this --viz. than the secret wheel called the Place of the Unborn-- (atas), up to (yāvat) the State (padam) of Brahma (brahma-ātmakam). There (tatra), fire and moon --knower and knowable-- (agnīṣomau) are equally emitted (samau... sṛjyete ca) by themselves (ātmanā) in themselves (ātmani)'||140||
Estrofes 141 a 150
तत्रस्थस्तापितः सोमो द्वेधा जङ्घे व्यवस्थितः।
अधस्तं पातयेदग्निरमृतं स्रवति क्षणात्॥१४१॥
गुल्फजान्वादिषु व्यक्तं कुटिलार्कप्रदीपिता।
सा शक्तिस्तापिता भूयः पञ्चारादिक्रमं सृजेत्॥१४२॥
Tatrasthastāpitaḥ somo dvedhā jaṅghe vyavasthitaḥ|
Adhastaṁ pātayedagniramṛtaṁ sravati kṣaṇāt||141||
Gulphajānvādiṣu vyaktaṁ kuṭilārkapradīpitā|
Sā śaktistāpitā bhūyaḥ pañcārādikramaṁ sṛjet||142||
'The moon --the knowable-- (somaḥ), residing there --in the aforesaid state of equality-- (tatrasthaḥ), heated (by the fire --the knower--) (tāpitaḥ), appears (vyavasthitaḥ) twice --viz. excited by duality-- (dvedhā) as the shanks --i.e. as the gross form of the universe which ends in the earth element (category 36)-- (jaṅghe). The fire --the knower-- (agni) brings it --the moon or knowable-- down (adhas tam pātayet), (and) the Nectar (amṛtam) clearly (vyaktam) flows (sravati) at once (kṣaṇāt) in the ankles, knees, etc. (gulpha-jānu-ādiṣu).
The Kuṭilā Power --lit. 'coiled', since She is Prāṇakuṇḍalinī, i.e. She is Kriyāśakti or Power of Action of the nature of the moon (of the knowable)-- (kuṭilā... sā śaktiḥ), inflamed by the sun (arka-pradīpitā) (and) heated (by fire) (tāpitā) again (bhūyas), emits (sṛjet) the succession of the five-spoked one, etc. --i.e. the universe consisting of five gross elements, etc.-- (pañca-ara-ādi-kramaṁ)'||141-142||
एवं श्रोत्रेऽपि विज्ञेयं यावत्पादान्तगोचरम्।
पादाङ्गुष्ठात्समारभ्य यावद्ब्रह्माण्डदर्शनम्॥१४३॥
Evaṁ śrotre'pi vijñeyaṁ yāvatpādāntagocaram|
Pādāṅguṣṭhātsamārabhya yāvadbrahmāṇḍadarśanam||143||
'Thus (evam), (this process) is to be perceived (vijñeyam) even (api) in the (power of) hearing --category 17-- (śrotre) up to (yāvat) the sphere of action that ends in the (power of) locomotion --category 24-- (pāda-anta-gocaram), (and similarly with reference to the body formed from the five gross elements,) starting (samārabhya) from the big toe (pādāṅguṣṭhāt) up to (yāvat) the vision of the Brahmā's egg --in this context, this is 'brahmarandhra' or 'the Brahmā's hole' located on the crown of the head-- (brahma-aṇḍa-darśanam)'||143||
इत्यजानन्नैव योगी जानन्विश्वप्रभुर्भवेत्।
ज्वलन्निवासौ ब्रह्माद्यैर्दृश्यते परमेश्वरः॥१४४॥
Ityajānannaiva yogī jānanviśvaprabhurbhavet|
Jvalannivāsau brahmādyairdṛśyate parameśvaraḥ||144||
'He who does not know (ajānan) in this way (iti) is not at all (na eva) a yogī (yogī), (but) he who knows (like this) (jānan) becomes (bhavet) the Lord of the universe (viśva-prabhuḥ). That (asau) Supreme Lord (parama-īśvaraḥ), like (iva) a blazing fire (jvalan), appears as (dṛśyate) Brahmā, etc. --i.e. all the worlds which are an expansion of His-- (brahmā-ādyaiḥ)' --here the lengthy quote from Yogasañcaratantra ends--||144||
अत्र तात्पर्यतः प्रोक्तमक्षे क्रमचतुष्टयम्।
एकैकत्र यतस्तेन द्वादशात्मकतोदिता॥१४५॥
Atra tātparyataḥ proktamakṣe kramacatuṣṭayam|
Ekaikatra yatastena dvādaśātmakatoditā||145||
Since (yatas) what has been said (uktam) here --in the previous stanzas of Yogasañcaratantra-- (atra) has the purpose (tātparyataḥ) (of perceiving) the fourfold succession (of manifestation, maintenance, withdrawal and unspeakable state to be found in the knower, in knowledge and in the knowable) (krama-catuṣṭayam) in each of the senses (akṣe... eka-ekatra), therefore (tena), (once this process of perception is accomplished), twelve (aspects) --lit. a state of twelve aspects-- (dvādaśa-ātmakatā) emerge (uditā) --i.e. it refers to the twelve marīci-s (lit. rays of light) dwelling in each of the senses--||145||
न व्याख्यातं तु निर्भज्य यतोऽतिरहस्यकम्।
मेयेऽपि देवी तिष्ठन्ती मासराश्यादिरूपिणी॥१४६॥
Na vyākhyātaṁ tu nirbhajya yato'tirahasyakam|
Meye'pi devī tiṣṭhantī māsarāśyādirūpiṇī||146||
But (tu), being excluded from sharing (nirbhajya), (this) has not been explained (in that Tantra which has been quoted, i.e. in Yogasañcaratantra,) (na vyākhyātam) because (yatas) it is extremely secret (ati-rahasyakam). The Goddess (devī) who remains (devī) in the knowable (meye api) assumes the form (of all that can be divided by twelve, e.g. twelve) months, (twelve) signs of the zodiac, etc. --'twelve vowels' are included in the etcetera-- (māsa-rāśi-ādi-rūpiṇī) ||146||
अत एषा स्थिता संविदन्तर्बाह्योभयात्मना।
स्वयं निर्भास्य तत्रान्यद्भासयन्तीव भासते॥१४७॥
Ata eṣā sthitā saṁvidantarbāhyobhayātmanā|
Svayaṁ nirbhāsya tatrānyadbhāsayantīva bhāsate||147||
Therefore (atas), this (eṣā) Consciousness (saṁvid), who is both internal and external --i.e. who is knower, knowable, etc.-- (antar-bāhya-ubhaya-ātmanā), keeps manifesting (nirbhāsya) Itself (svayam) (and) appears --i.e. it is proved by the experience of everyone-- (bhāsate) there --in Itself-- (tatra) as (iva) if It were another --viz. as if It were different-- (anyat bhāsayantī)||147||
ततश्च प्रागियं शुद्धा तथाभासनसोत्सुका।
सृष्टिं कलयते देवी तन्नाम्नागम उच्यते॥१४८॥
Tataśca prāgiyaṁ śuddhā tathābhāsanasotsukā|
Sṛṣṭiṁ kalayate devī tannāmnāgama ucyate||148||
For that reason (tatas ca), this (Supreme Goddess) (iyam) who appears in such a condition (prāk), Pure (śuddhā), yearning to manifest this way (tathā-ābhāsana-sotsukā), impels --i.e. becomes conscious of-- (kalayate) the manifestation (sṛṣṭim). In the Āgama(-s) (āgame), the Goddess (devī) is called (ucyate) with that name (tad-nāmnā) --viz. in this aspect, the Supreme Goddess is called Sṛṣṭikālī, the Goddess of the manifestation of the universe--||148||
तथा भासितवस्त्वंशरञ्जनां सा बहिर्मुखी।
स्ववृत्तिचक्रेण समं ततोऽपि कलयन्त्यलम्॥१४९॥
स्थितिरेषैव भावस्य तामन्तर्मुखतारसात्।
सञ्जिहीर्षुः स्थितेर्नाशं कलयन्ती निरुच्यते॥१५०॥
Tathā bhāsitavastvaṁśarañjanāṁ sā bahirmukhī|
Svavṛtticakreṇa samaṁ tato'pi kalayantyalam||149||
Sthitireṣaiva bhāvasya tāmantarmukhatārasāt|
Sañjihīrṣuḥ sthiternāśaṁ kalayantī nirucyate||150||
So (tathā), She --lit. the Supreme Consciousness who is only Knower or Subject-- (sā), becoming extroverted --resting on the state of pramāṇa or knowledge due to Her Freedom-- (bahis-mukhī) by means of the group of Her own indriya-s (such as power of seeing, etc.) (sva-vṛtti-cakreṇa), (gives) color to the portions of reality which has been (previously) manifested (bhāsita-vastu-aṁśa-rañjanām). After that --i.e. after the emergence of Sṛṣṭikālī-- (tatas api), She --the Supreme Consciousness-- is exceedingly the One holding/carrying (kalayantī alam) the 'sama' or (wholly homogeneous) reality which has been emitted in the form of the universe (samam). (As a result,) She --the Supreme Consciousness-- (eṣā eva) (becomes) maintenance (sthitiḥ) of the (multitude of) object(s) (bhāvasya) --in this aspect, the Supreme Goddess is called Raktakālī, the Goddess of the maintenance of the universe--.
Desiring to destroy (sañjihīrṣuḥ) it --i.e. 'maintenance' of the universe-- (tām) by the taste of Her introversion --the introversion of the Supreme Consciousness-- (antarmukhatā-rasāt), She --the Supreme Consciousness-- is called (nirucyate) the One bringing about (kalayantī) the destruction (nāśam) of maintenance (sthiteḥ) --in this aspect, the Supreme Goddess is called Sthitināśakālī, the Goddess of the dissolution of the universe--||149-150||
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.
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