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Parātrīśikāvivaraṇa (Paratrishika Vivarana): Estrofes 5 a 8 - Parte 6 - Shaivismo Não-dual da Caxemira
Tradução normal
Tradução ao português brasileiro em progresso
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Introduction
Parātrīśikāvivaraṇa continues. Abhinavagupta keeps commenting on the stanzas 5 and 8 of Parātrīśikā.
This is the sixth part of the commentary on the stanzas 5-8.
I will write a "global long explanation" below the translation itself, as if I use the system based on individual "notes of explanation" as usual, there will be too many notes as to be practical. Besides, to program so many notes of explanation, one by one, would be extremely time-consuming too. With this "global long explanation" I will strive to make this text so understandable to the average reader as possible!
Abhinavagupta's Sanskrit will be in dark green color. In turn, within the transliteration, the Abhinavagupta's comments will be shown in black. Also, within the translation, the commentary by Abhinavagupta (i.e. the Vivaraṇa) will contain words in both black and red colors.
Read Parātrīśikāvivaraṇa and experience Supreme Ānanda or Divine Bliss, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Stanzas 5-8 (Sixth part of the commentary)
अन्यदा तु योग्यतयैव तथाव्यपदेशस्ततश्च तत् कुसुममेव त्रिकोणतया योनिरूपं तत्स्फुटीभूतविभक्तग्राह्यादिरूपसोमसूर्याग्निसृष्टिस्थितिसंहृतीडापिङ्गलासुषुम्णाधर्माधर्मशबलादिकोणत्रितया पारमेश्वरी भैरवी भट्टारिका मुद्रा तद्रूपयोन्याधारतया योनिरिति निर्दिष्टा। तथा च श्रीकुब्जिकामते खण्डचक्रविचारेऽमुमेवार्थं प्रधानतयाधिकृत्यादिष्टम्
मायोपरि महामाया त्रिकोणानन्दरूपिणी।
इत्यादि। अत एव तथाविधबीजकुसुमैकघनभावशिवशक्तिसङ्घट्टः स्वयं स्वात्मनैव पूज्य इत्युपदिष्टं श्रीत्रिकतन्त्रसारे
शिवशक्तिसमापत्त्या शिवशक्तिघनात्मकः।
शिवशक्तिसमापत्तित्रिकं सम्पूजयेत्परम्॥
इति। एवं च घनीभावोऽपि वैखरीरूपे यद्यपि स्फुटीभवति तथापि सर्वसर्वात्मनि परावाग्वपुषि मुख्यतयावतिष्ठते। तत्र परं कण्ठौष्ठस्थानकरणान्यपि सर्वसर्वात्मकान्येवेति विशेषः। तथाहि — अन्तरपि सञ्जल्पेत्पश्येदिति स्फुट एवानुभवः। भेदश्च स्थानादिकृत एव — श्रुत्येकप्राणत्वाद्वर्णानाम्। किं बहुना बालोऽपि व्युत्पाद्यमानोऽन्तस्तथारूपतया विमृशति भावजातम्। विपर्ययेण संशयेनापि वा यावद् विमृशति तावत्संवेदयत एव। स च वाग्विमर्शकृत एव। अत एव संवारविवाराल्पप्राणमहाप्राणताश्वासनादानुप्रदानादियोगोऽपि चान्तस्तथासमुचितस्वभावः स्यादेव। अन्यथा सस्थानेषु भेदायोगादन्तर्हितकरणशक्तयो वैखर्यामपि भवेयुः। शृणोम्यश्रीषं पश्याम्यद्राक्षं सङ्कल्पयामि समकल्पयमित्यादेरपि सङ्कल्पस्यान्यथावैचित्र्यायोगात्। तदनया युक्त्या निभालितयान्तरधिकमधिकमनुप्रविश्य परिशीलयतां संविदम्। यत्र सर्वसर्वात्मकबोधैकघनकण्ठौष्ठादिधाम्नि तथाविधबोधैकघनविमर्शात्मकस्वातन्त्र्यसारमहामन्त्ररूपवर्णभट्टारकनिवेशः। बोधैकघनतानिर्विशेषतायामिदं स्थानमिदं करणमयं वर्ण इति कथङ्कारं विभाग इति चेत् तदेव स्वातन्त्र्यं तथाविधे स्वात्मनि घटोऽयं सुखमिदं ज्ञानमिदं ज्ञाताहमित्यवभासयति। तस्यैवंविधचित्रतररूपावभासने को वा कियान् वा प्रयासोऽत एव सर्वे पाषाणतरुतिर्यङ्मनुष्यदेवरुद्रकेवलिमन्त्रतदीशतन्महेशादिका एकैव पराभट्टारिकाभूमिः सर्वसर्वात्मनैव परमेश्वररूपेणास्त इति। तद्विचित्रस्थानादिसार्वात्म्यविनिविष्टस्फुटास्फुटव्यक्ताव्यक्तादिरूपशब्दशरीरा मन्त्रवीर्यमिति गीयते। तथाहि वीणाविपञ्चीकच्छपिकामुरजादिषु स एव स्वनोऽन्यतोऽन्यतो देशादप्युद्भवन्नेकस्थान इति कथ्यते। एवं तारमध्यमन्द्रेष्वपि तत्स्थायिस्वरैकात्मयेऽपि वाच्यम्। अत एव च स एव वर्णः क्वचित्प्राणिनि स्थानान्तरसमुल्लास्यपि भवति। यथा ध्वाङ्क्षेषु ककारटकाररेफा उच्चरन्तः सर्व एवोदरपायुकण्ठतालुनिर्वर्त्या उपलभ्यन्तेऽव्यक्तत्वेऽपि त एव तावन्तः शब्दत्वात्। शब्दस्य च मातृकातिरेकिणोऽभावात्। मातृकातिरेक्यप्यव्यक्तः शब्दोऽनुपयोगान्न सङ्गृहीतव्य इत्यप्ययुक्तम्। अव्यक्तवर्णरूपस्यापि मौरजसामुद्रादिध्वनितस्य ह्लादपरितापकारित्वमप्यस्त्येव — इति कोऽन्योऽभिमत उपयोगः। पारमेश्वरेऽप्यव्यक्तध्वनेर्मुख्यतयैव प्रायशो मन्त्रत्वं निरूपितम् — अर्धचन्द्रादीनामेव मन्त्रव्याप्तिसारत्वेनाभिधानात्। तत्र च
निरोधिनीमनुप्राप्तः शब्दः शुमशुमायते।
इत्याद्युक्तम् — घण्टाकांस्यादिध्वनीनां श्रोत्रघट्टनादीनां च नादोपदेशे निरूपणात्।
हयो हेषति यद्वच्च दान्त उद्रवतीव च।
सिंहो गर्जति यद्वच्चोष्ट्रः सीत्कुरुते यथा॥
तथोदीर्य पशोः प्राणानाकर्षन्ति बलाधिकाः।
महामन्त्रप्रयोगोऽयमसाध्याकृष्टिकर्मणि॥
इत्युक्तं गुह्ययोगिनीतन्त्रे। तत्रोपायमात्रमेतत्। वस्तुतस्त्वान्तर एवासौ नादात्मा मन्त्र इति तु कथ्यमानं भवद्भिरप्यस्माभिरपि व्यक्तवर्णमालादिमन्त्रेष्वपि न न सङ्चारयितुं शक्त्यते। तस्मादव्यक्तोऽपि वर्णात्मैव शब्दो यथा विदूरगतोऽपि घटो घट एवेति स्थितम्। स च प्राणभेर्यादिभेदेन स्थानान्तरमप्यनुसरन् स एवेत्यपि स्थितम्। अत एवेदानीं सर्वभूतरुतज्ञानं यच्छेषमुनिना भगवतोपदिष्टं तद्धृदयङ्गमीभूतम्। अन्यथा शब्दार्थप्रत्ययानां य इतरेतराध्यासो यच्च ध्यानधारणासमाधिसंयमेन तत्प्रविभागपर्यन्तपरलाभः स कथमस्फुटवर्णरूपत्वातिरेकिविहगादिकूजितज्ञानाय पर्यवस्येत्। यदा तु त एव वर्णा वर्णानामेव परमार्थतोऽर्थतादात्म्यलक्षणं वाचकत्वं यान्ति तदा युक्त्या त एव विगहादिरुतज्ञानं भेर्यादिशब्दा अपि ह्यर्थवन्त एव — जयाजयसूचकतयोपदेशाद्विहगादिरुतवत्। तदभिप्रायेणैव शिक्षासूत्रकारसूत्राणि हविसर्जनीयावुरस्यावेकेषां रदनमूलमेकेषामित्यादीनि वाचकीभवन्ति न त्वपरथा कथञ्चिदपि। अत एव किञ्चिद्वैचित्र्यमालम्ब्यान्यत्वमन्यत्वं चाशङ्कमानैर्विसर्जनीयाज्जिह्वामूलीयोपध्मानीयावनुनासिकेभ्यः पञ्च च यमान् डकारढकारयरलवक्षकारेभ्यस्तानेव लघुप्रयत्नतरान् भेदेनाभिमन्य चतुःषष्टिर्वर्णा उक्ता अन्यत्वं चात्र स्वरव्यञ्जनयोरिव ऋवर्णरशब्दयोः श्रीत्रिकरत्नकुलेऽप्युक्तम्
अष्टाष्टकविभेदेन मातृका या निरूपिता।
तदेव कुलचक्रं तु तेन व्याप्तमिदं जगत्॥
इति। मातृकाज्ञानभेदे विस्तरतो निरूपितमेतत्। इह तु तत्प्रक्रियानभिनिवेशः — पूर्णतैकसारत्वात्। तदेवं सर्वत्रायमीदृशः संविदनुप्रवेशक्रमः। पदार्थः सङ्कल्प्यमानः साक्षात् क्रियमाणो वा अमायीयासाङ्केतिकस्वरूपभूतशुद्धविमर्शात्मपरवाङ्मन्त्रमहामहसि तावत् प्रतिष्ठां भजते। यत्र या सर्ववादिभिरविकल्पा दशा गीयते। तच्च परमन्त्रमहः पृथिव्यादौ शुद्धव्यामिश्रादिपारमार्थिकबीजपिण्डरूपकादिवर्णात्मकमेव। अन्यथा मेरुबदरजलज्वलनभावाभावघटसुखनिर्विकल्पज्ञानानि — इत्येकमेव सर्वं स्यात्। विकल्पोऽपि तत्प्रमादोत्थस्तामेव सरणिमनुसरेत्। न तु प्रत्युत तत्स्वरूपं भिन्द्यात्। तथा च यदेव तदसाङ्केतिकं मन्त्रवपुस्तदेवान्योन्यविचित्ररूपं पश्यद्भिः सर्वज्ञैः सङ्केतोपायमुपास्यतया उपदिश्यते। तत्रैव चासाङ्केतिके वाङ्महसि तथा खलु मायीयाः सङ्केताः पतन्ति। यथा त एवामायीयासङ्केतितमन्त्रतादात्म्यं प्रतिपद्यन्ते। तथा स्वरूपप्रतिपत्तिरेव हि तेषां वाचकताभावो नान्यः कश्चित्। अत्र स्फुटमभिज्ञानमभ्यासवशादसाङ्केतिकतामापन्ने चिरतरपूर्ववृत्तगोशब्दपरामर्शः। तथैव सङ्केतकाले गोपरामर्शोऽप्यन्यामायीयासाङ्केतिकपरामर्शधामन्येव निपतति। यावद् बालस्यापि जन्मान्तरानुसरणेऽपि चित्स्वभावस्यादौ स्थितैवासाङ्केतिकी सत्ता — अन्यथानवस्थानात्। एवमेव सङ्केतग्रहणोपपत्तिर्नान्यथा। इतीश्वरप्रत्यभिज्ञाटीकायामपि श्रीमदुत्पलदेवपादैर्निर्णीतम्। अत्र चानुप्रवेशयुक्तिः
पश्यत्यन्यच्छृणोत्यन्यत्करोत्यन्यच्च जल्पति।
चिन्तयत्यन्यदा भुङ्क्ते तत्रासाङ्केतिकी स्थितिः॥
इति। भट्टारकश्रीश्रीकण्ठपादाः
मनोऽप्यन्यत्र निक्षिप्तं चक्षुरन्यत्र पातितम्
इत्याद्यप्यवोचन्। तदपि साङ्केतिकमन्त्रवपुः स्वबीजमनुधावदनुत्तरपदपर्यवसायि भवति। तदप्यनुत्तरपदं सततं तथाविधानन्तसमुदायवैचित्र्यसंरम्भसारं विसर्गदृष्ट्या प्रसरत्येव विसर्गस्यैव हकलापर्यन्ततया प्रसरात्। तस्यापि हकारार्धाख्यशक्तिकुण्डलिन्याः स्वरूपाभेदात्मकबिन्दुस्वरूपद्वारेणानुत्तरपद एव सङ्क्रमात् स्वरूप एव विश्रान्तिः। एकाक्षरसंवित् किल स्वरूपत एव देशकालकलनोपादानादिनैरपेक्ष्येणैव प्रागुक्ततत्त्वपूर्णतानयेन झगिति परविसर्गभूमौ धावति। परविसर्गभूमिश्लेष एव आनन्देच्छेशनोन्मेषतत्प्रसृतितद्वैचित्र्यक्रियाशक्तिमयानामाकारादीनां स्थितिः। स एव विसर्गः स्वसत्तानान्तरीयकतयैव तथैवातिभरितया सत्तया प्रसरन् द्रागित्येव हकलामयः सम्पद्यते। हकलामयतासम्पत्तिरेव वस्तुतः कादिसत्तानन्ततत्त्वजालस्थितिः। हकलैव च पुनरपि बिन्दावनुप्रविशन्त्यनुत्तरपद एव पर्यवस्यति। इत्येकैवाद्वयपरिपूर्णरूपा संवेदनसत्ताभट्टारिकेयं परा भगवती परमेश्वरी। न त्वत्र क्रमादियोगः कश्चित्। तदेतदुच्यतेऽहमिति विपर्यये तु संहृतौ महअ इति। द्वैधमपि चेयमेकैव वस्तुतः संवित्। एवमेष स सर्वत्र घटसुखादिप्रकाशेऽपि स्वात्मविश्रान्तिसर्वस्वभूतोऽहंभावः। यथोक्तम्
प्रकाशस्यात्मविश्रान्तिरहम्भावो हि कीर्तितः।
इति। स च वस्तुतः सर्वात्मकः — समनन्तरनिर्णीतनीत्या इति पराभट्टारिकानुविद्धो भैरवात्मक एव यथोक्तं मयैव स्तोत्रे
विश्वत्र भावपटले परिजृम्भमाणा विच्छेदशून्यपरमार्थचमत्कृतिर्या।
तां पूर्णवृत्त्यहमिति प्रथनस्वभावां स्वात्मस्थितिं स्वरसतः प्रणमामि देवीम्॥
इति। एष एव श्रीवामनविरचितेऽद्वयसम्पत्तिवार्त्तिक उपदेशनयो बोद्धव्यः। तेन स्थितमेतत् — अकार एव सर्वाढ्यः। यत्रापि हर्षघटनीलादौ हकाराद्या अपि वर्णास्तत्रापि तथाविधानन्तनिजपूर्वापरवर्णसमाक्षेप एव। अन्यथा तस्यैव हादेः समुदाययोगान्ते परमाक्षिप्यमाणत्वादेवान्तर्निलीना विकल्पगोचरत्वमप्राप्ताः स्युः। अत एव सर्वत्र विज्ञाने सर्वा एव देवताः सममेव समुदयं दधत्यश्चित्रां संवित्तिवृत्तिं वर्तयन्ति। तदनेनैवाशयेन कालाधिकारादावेकस्मिन्नेव प्राणे प्राणषोडशांशेऽपि वा षष्टितद्द्विगुणाद्यब्दोदयपूर्वकं मातृरुद्रलोकपालग्रहनागादीनामुदयप्रलयाश्चित्रा निरूपिता एकस्मिन्नेव प्राणचारे। इत्यकालकलितत्वमेव तत्त्वम् — वस्तुतः परमार्थः। यदि परमेतावन्मात्रं मायीयाध्यवसायानध्यवसेयमिति नास्तिकताभिमानकारि परसंविदि तु तत्कालं भासत एव। अत एवैकस्यामेव ज्ञानकलनायां पश्यत्यन्यद्विकल्पयत्यन्यद् इत्याद्युपदेशेन यदुक्तं देवतात्रयाधिष्ठानं तत्सर्वत्रैवानपायि। सर्वाण्येव च संवेदनानि वस्तुतोऽहमितिपरमार्थानि विमर्शमयान्येव। तदेवं स्थितम् — एतद्विश्वमन्तःस्थितमानन्दशक्तिभरितो वमन् ग्रसमानश्च विसर्ग एव परमेश्वरो घनीभूय हकारात्मतां प्रतिपद्यानन्तसंयोगवैचित्र्येण क्षरूपतामप्येति। स एवैष दूत्यात्मकशाक्तयोनिसङ्घट्टसमुचितवर्णात्मकक्षोभरूपानाहतनाददशाश्रयणेन मध्यमसौषुम्नपदोच्छलत्तत्तदनन्तभावपटलात्मा विसर्गो विश्लिष्यन् ध्रुवधाम्नि अनुत्तरपद एव प्रविशतीति प्रागप्युक्तमेतत्। अमी चाकाराद्याः स्थितिमन्तः प्राणे तुटिषोडशकादिस्थित्या एकां तुटिं सन्धीकृत्यार्धार्धभागेन प्रलयोदययोर्बहिरपि पञ्चदशदिनात्मककालरूपतां तन्वत इति — तिथयः कलाश्चोक्ताः षोडश्येव च कला विसर्गात्मा विश्लिष्यन्ती सप्तदशी कला श्रीवाद्यादिशास्त्रेषु निरूपिता
सा तु सप्तदशी देवी हकारार्धार्धरूपिणी।
इति। विसर्गस्य हकारार्धत्वात्ततोऽपि विश्लेषस्यार्धत्वादिति निरवयवस्यैकवर्णस्य कथमेषा विकल्पनेति चेत् — अस्मत्पक्षे सर्वमेवानवयवं चिन्मयैकावभासनानतिरेकात्। तथापि च स्वातन्त्र्यादेवावयवावभासेऽप्यनवयवतैवानपायिनी तथा इहाप्यस्तु को विरोधः। एवमेव वर्णोपपत्तिः। अपरथा दन्त्यौष्ठ्यकण्ठ्यतालव्यादिवर्णेषु क्रमप्रसारी पवन आघातकः कथं कण्ठं हत्वा ताल्वाहन्तीति। युगपदापूरकत्वेऽपि समानकालता स्यात्। यत्तु कण्ठघातोत्थं रूपं तत्तु ताल्वाहतिजं सर्वत्र सम्भवति। श्वासनादयोश्च पश्चात्प्रतीयमानतया अनुप्रदानत्वमुच्यते। द्विमात्रत्रिमात्रेषु च द्विकादियोगो गर्भीकृतः। तथैव मात्रकेऽप्यर्धमात्रादियोगः संवेद्यः। यथोक्तं भट्टनारायणेन
प्रणवोर्ध्वार्धमात्रातोऽप्यणवे महते पुनः।
ब्रह्माण्डादपि नैर्गुण्यगुणाय स्थाणवे नमः॥
इति। इह तु पञ्चाशद्वर्णा विश्वमपि वा अक्रममेकमेव। क्वचित्तु मतादिशास्त्रेषु विसर्गविश्लेषस्यैवानुत्तरपदसत्तालम्बनेनाष्टादशी कला इत्यभ्युपगमः। तदेद्वमेताः कला एव ह्लादनामात्रचित्तवृत्त्यनुभावकाः स्वरा इत्युक्ताः। स्वरयन्ति शब्दयन्ति सूचयन्ति चित्तं स्वं च स्वरूपात्मानं रान्ति।...
Anyadā tu yogyatayaiva tathāvyapadeśastataśca tat kusumameva trikoṇatayā yonirūpaṁ tatsphuṭībhūtavibhaktagrāhyādirūpasomasūryāgnisṛṣṭisthitisaṁhṛtīḍāpiṅgalāsuṣumṇādharmādharmaśabalādikoṇatritayā pārameśvarī bhairavī bhaṭṭārikā mudrā tadrūpayonyādhāratayā yoniriti nirdiṣṭā| Tathā ca śrīkubjikāmate khaṇḍacakravicāre'mumevārthaṁ pradhānatayādhikṛtyādiṣṭam
Māyopari mahāmāyā trikoṇānandarūpiṇī|
ityādi| Ata eva tathāvidhabījakusumaikaghanabhāvaśivaśaktisaṅghaṭṭaḥ svayaṁ svātmanaiva pūjya ityupadiṣṭaṁ śrītrikatantrasāre
Śivaśaktisamāpattyā śivaśaktighanātmakaḥ|
Śivaśaktisamāpattitrikaṁ sampūjayetparam||
iti| Evaṁ ca ghanībhāvo'pi vaikharīrūpe yadyapi sphuṭībhavati tathāpi sarvasarvātmani parāvāgvapuṣi mukhyatayāvatiṣṭhate| Tatra paraṁ kaṇṭhauṣṭhasthānakaraṇānyapi sarvasarvātmakānyeveti viśeṣaḥ| Tathāhi — Antarapi sañjalpetpaśyediti sphuṭa evānubhavaḥ| Bhedaśca sthānādikṛta eva — Śrutyekaprāṇatvādvarṇānām| Kiṁ bahunā bālo'pi vyutpādyamāno'ntastathārūpatayā vimṛśati bhāvajātam| Viparyayeṇa saṁśayenāpi vā yāvad vimṛśati tāvatsaṁvedayata eva| Sa ca vāgvimarśakṛta eva| Ata eva saṁvāravivārālpaprāṇamahāprāṇatāśvāsanādānupradānādiyogo'pi cāntastathāsamucitasvabhāvaḥ syādeva| Anyathā sasthāneṣu bhedāyogādantarhitakaraṇaśaktayo vaikharyāmapi bhaveyuḥ| Śṛṇomyaśrīṣaṁ paśyāmyadrākṣaṁ saṅkalpayāmi samakalpayamityāderapi saṅkalpasyānyathāvaicitryāyogāt| Tadanayā yuktyā nibhālitayāntaradhikamadhikamanupraviśya pariśīlayatāṁ saṁvidam| Yatra sarvasarvātmakabodhaikaghanakaṇṭhauṣṭhādidhāmni tathāvidhabodhaikaghanavimarśātmakasvātantryasāramahāmantrarūpavarṇabhaṭṭārakaniveśaḥ| Bodhaikaghanatānirviśeṣatāyāmidaṁ sthānamidaṁ karaṇamayaṁ varṇa iti kathaṅkāraṁ vibhāga iti cet tadeva svātantryaṁ tathāvidhe svātmani ghaṭo'yaṁ sukhamidaṁ jñānamidaṁ jñātāhamityavabhāsayati| Tasyaivaṁvidhacitratararūpāvabhāsane ko vā kiyān vā prayāso'ta eva sarve pāṣāṇatarutiryaṅmanuṣyadevarudrakevalimantratadīśatanmaheśādikā ekaiva parābhaṭṭārikābhūmiḥ sarvasarvātmanaiva parameśvararūpeṇāsta iti| Tadvicitrasthānādisārvātmyaviniviṣṭasphuṭāsphuṭavyaktāvyaktādirūpaśabdaśarīrā mantravīryamiti gīyate| Tathāhi vīṇāvipañcīkacchapikāmurajādiṣu sa eva svano'nyato'nyato deśādapyudbhavannekasthāna iti kathyate| Evaṁ tāramadhyamandreṣvapi tatsthāyisvaraikātmaye'pi vācyam| Ata eva ca sa eva varṇaḥ kvacitprāṇini sthānāntarasamullāsyapi bhavati| Yathā dhvāṅkṣeṣu kakāraṭakārarephā uccarantaḥ sarva evodarapāyukaṇṭhatālunirvartyā upalabhyante'vyaktatve'pi ta eva tāvantaḥ śabdatvāt| Śabdasya ca mātṛkātirekiṇo'bhāvāt| Mātṛkātirekyapyavyaktaḥ śabdo'nupayogānna saṅgṛhītavya ityapyayuktam| Avyaktavarṇarūpasyāpi maurajasāmudrādidhvanitasya hlādaparitāpakāritvamapyastyeva — Iti ko'nyo'bhimata upayogaḥ| Pārameśvare'pyavyaktadhvanermukhyatayaiva prāyaśo mantratvaṁ nirūpitam — Ardhacandrādīnāmeva mantravyāptisāratvenābhidhānāt| Tatra ca
Nirodhinīmanuprāptaḥ śabdaḥ śumaśumāyate|
ityādyuktam — Ghaṇṭākāṁsyādidhvanīnāṁ śrotraghaṭṭanādīnāṁ ca nādopadeśe nirūpaṇāt|
Hayo heṣati yadvacca dānta udravatīva ca|
Siṁho garjati yadvaccoṣṭraḥ sītkurute yathā||
Tathodīrya paśoḥ prāṇānākarṣanti balādhikāḥ|
Mahāmantraprayogo'yamasādhyākṛṣṭikarmaṇi||
ityuktaṁ guhyayoginītantre| Tatropāyamātrametat| Vastutastvāntara evāsau nādātmā mantra iti tu kathyamānaṁ bhavadbhirapyasmābhirapi vyaktavarṇamālādimantreṣvapi na na saṅcārayituṁ śaktyate| Tasmādavyakto'pi varṇātmaiva śabdo yathā vidūragato'pi ghaṭo ghaṭa eveti sthitam| Sa ca prāṇabheryādibhedena sthānāntaramapyanusaran sa evetyapi sthitam| Ata evedānīṁ sarvabhūtarutajñānaṁ yaccheṣamuninā bhagavatopadiṣṭaṁ taddhṛdayaṅgamībhūtam| Anyathā śabdārthapratyayānāṁ ya itaretarādhyāso yacca dhyānadhāraṇāsamādhisaṁyamena tatpravibhāgaparyantaparalābhaḥ sa kathamasphuṭavarṇarūpatvātirekivihagādikūjitajñānāya paryavasyet| Yadā tu ta eva varṇā varṇānāmeva paramārthato'rthatādātmyalakṣaṇaṁ vācakatvaṁ yānti tadā yuktyā ta eva vigahādirutajñānaṁ bheryādiśabdā api hyarthavanta eva — Jayājayasūcakatayopadeśādvihagādirutavat| Tadabhiprāyeṇaiva śikṣāsūtrakārasūtrāṇi havisarjanīyāvurasyāvekeṣāṁ radanamūlamekeṣāmityādīni vācakībhavanti na tvaparathā kathañcidapi| Ata eva kiñcidvaicitryamālambyānyatvamanyatvaṁ cāśaṅkamānairvisarjanīyājjihvāmūlīyopadhmānīyāvanunāsikebhyaḥ pañca ca yamān ḍakāraḍhakārayaralavakṣakārebhyastāneva laghuprayatnatarān bhedenābhimanya catuḥṣaṣṭirvarṇā uktā anyatvaṁ cātra svaravyañjanayoriva ṛvarṇaraśabdayoḥ śrītrikaratnakule'pyuktam
Aṣṭāṣṭakavibhedena mātṛkā yā nirūpitā|
Tadeva kulacakraṁ tu tena vyāptamidaṁ jagat||
iti| Mātṛkājñānabhede vistarato nirūpitametat| Iha tu tatprakriyānabhiniveśaḥ — Pūrṇataikasāratvāt| Tadevaṁ sarvatrāyamīdṛśaḥ saṁvidanupraveśakramaḥ| Padārthaḥ saṅkalpyamānaḥ sākṣāt kriyamāṇo vā amāyīyāsāṅketikasvarūpabhūtaśuddhavimarśātmaparavāṅmantramahāmahasi tāvat pratiṣṭhāṁ bhajate| Yatra yā sarvavādibhiravikalpā daśā gīyate| Tacca paramantramahaḥ pṛthivyādau śuddhavyāmiśrādipāramārthikabījapiṇḍarūpakādivarṇātmakameva| Anyathā merubadarajalajvalanabhāvābhāvaghaṭasukhanirvikalpajñānāni — Ityekameva sarvaṁ syāt| Vikalpo'pi tatpramādotthastāmeva saraṇimanusaret| Na tu pratyuta tatsvarūpaṁ bhindyāt| Tathā ca yadeva tadasāṅketikaṁ mantravapustadevānyonyavicitrarūpaṁ paśyadbhiḥ sarvajñaiḥ saṅketopāyamupāsyatayā upadiśyate| Tatraiva cāsāṅketike vāṅmahasi tathā khalu māyīyāḥ saṅketāḥ patanti| Yathā ta evāmāyīyāsaṅketitamantratādātmyaṁ pratipadyante| Tathā svarūpapratipattireva hi teṣāṁ vācakatābhāvo nānyaḥ kaścit| Atra sphuṭamabhijñānamabhyāsavaśādasāṅketikatāmāpanne ciratarapūrvavṛttagośabdaparāmarśaḥ| Tathaiva saṅketakāle goparāmarśo'pyanyāmāyīyāsāṅketikaparāmarśadhāmanyeva nipatati| Yāvad bālasyāpi janmāntarānusaraṇe'pi citsvabhāvasyādau sthitaivāsāṅketikī sattā — Anyathānavasthānāt| Evameva saṅketagrahaṇopapattirnānyathā| Itīśvarapratyabhijñāṭīkāyāmapi śrīmadutpaladevapādairnirṇītam| Atra cānupraveśayuktiḥ
Paśyatyanyacchṛṇotyanyatkarotyanyacca jalpati|
Cintayatyanyadā bhuṅkte tatrāsāṅketikī sthitiḥ||
iti| Bhaṭṭārakaśrīśrīkaṇṭhapādāḥ
Mano'pyanyatra nikṣiptaṁ cakṣuranyatra pātitam
ityādyapyavocan| Tadapi sāṅketikamantravapuḥ svabījamanudhāvadanuttarapadaparyavasāyi bhavati| Tadapyanuttarapadaṁ satataṁ tathāvidhānantasamudāyavaicitryasaṁrambhasāraṁ visargadṛṣṭyā prasaratyeva visargasyaiva hakalāparyantatayā prasarāt| Tasyāpi hakārārdhākhyaśaktikuṇḍalinyāḥ svarūpābhedātmakabindusvarūpadvāreṇānuttarapada eva saṅkramāt svarūpa eva viśrāntiḥ| Ekākṣarasaṁvit kila svarūpata eva deśakālakalanopādānādinairapekṣyeṇaiva prāguktatattvapūrṇatānayena jhagiti paravisargabhūmau dhāvati| Paravisargabhūmiśleṣa eva ānandeccheśanonmeṣatatprasṛtitadvaicitryakriyāśaktimayānāmākārādīnāṁ sthitiḥ| Sa eva visargaḥ svasattānāntarīyakatayaiva tathaivātibharitayā sattayā prasaran drāgityeva hakalāmayaḥ sampadyate| Hakalāmayatāsampattireva vastutaḥ kādisattānantatattvajālasthitiḥ| Hakalaiva ca punarapi bindāvanupraviśantyanuttarapada eva paryavasyati| Ityekaivādvayaparipūrṇarūpā saṁvedanasattābhaṭṭārikeyaṁ parā bhagavatī parameśvarī| Na tvatra kramādiyogaḥ kaścit| Tadetaducyate'hamiti viparyaye tu saṁhṛtau mahaa iti| Dvaidhamapi ceyamekaiva vastutaḥ saṁvit| Evameṣa sa sarvatra ghaṭasukhādiprakāśe'pi svātmaviśrāntisarvasvabhūto'haṁbhāvaḥ| Yathoktam
Prakāśasyātmaviśrāntirahambhāvo hi kīrtitaḥ|
iti| Sa ca vastutaḥ sarvātmakaḥ — Samanantaranirṇītanītyā iti parābhaṭṭārikānuviddho bhairavātmaka eva yathoktaṁ mayaiva stotre
Viśvatra bhāvapaṭale parijṛmbhamāṇā vicchedaśūnyaparamārthacamatkṛtiryā|
Tāṁ pūrṇavṛttyahamiti prathanasvabhāvāṁ svātmasthitiṁ svarasataḥ praṇamāmi devīm||
iti| Eṣa eva śrīvāmanaviracite'dvayasampattivārttika upadeśanayo boddhavyaḥ| Tena sthitametat — Akāra eva sarvāḍhyaḥ| Yatrāpi harṣaghaṭanīlādau hakārādyā api varṇāstatrāpi tathāvidhānantanijapūrvāparavarṇasamākṣepa eva| Anyathā tasyaiva hādeḥ samudāyayogānte paramākṣipyamāṇatvādevāntarnilīnā vikalpagocaratvamaprāptāḥ syuḥ| Ata eva sarvatra vijñāne sarvā eva devatāḥ samameva samudayaṁ dadhatyaścitrāṁ saṁvittivṛttiṁ vartayanti| Tadanenaivāśayena kālādhikārādāvekasminneva prāṇe prāṇaṣoḍaśāṁśe'pi vā ṣaṣṭitaddviguṇādyabdodayapūrvakaṁ mātṛrudralokapālagrahanāgādīnāmudayapralayāścitrā nirūpitā ekasminneva prāṇacāre| Ityakālakalitatvameva tattvam — Vastutaḥ paramārthaḥ| Yadi parametāvanmātraṁ māyīyādhyavasāyānadhyavaseyamiti nāstikatābhimānakāri parasaṁvidi tu tatkālaṁ bhāsata eva| Ata evaikasyāmeva jñānakalanāyāṁ paśyatyanyadvikalpayatyanyad ityādyupadeśena yaduktaṁ devatātrayādhiṣṭhānaṁ tatsarvatraivānapāyi| Sarvāṇyeva ca saṁvedanāni vastuto'hamitiparamārthāni vimarśamayānyeva| Tadevaṁ sthitam — Etadviśvamantaḥsthitamānandaśaktibharito vaman grasamānaśca visarga eva parameśvaro ghanībhūya hakārātmatāṁ pratipadyānantasaṁyogavaicitryeṇa kṣarūpatāmapyeti| Sa evaiṣa dūtyātmakaśāktayonisaṅghaṭṭasamucitavarṇātmakakṣobharūpānāhatanādadaśāśrayaṇena madhyamasauṣumnapadocchalattattadanantabhāvapaṭalātmā visargo viśliṣyan dhruvadhāmni anuttarapada eva praviśatīti prāgapyuktametat| Amī cākārādyāḥ sthitimantaḥ prāṇe tuṭiṣoḍaśakādisthityā ekāṁ tuṭiṁ sandhīkṛtyārdhārdhabhāgena pralayodayayorbahirapi pañcadaśadinātmakakālarūpatāṁ tanvata iti — Tithayaḥ kalāścoktāḥ ṣoḍaśyeva ca kalā visargātmā viśliṣyantī saptadaśī kalā śrīvādyādiśāstreṣu nirūpitā
Sā tu saptadaśī devī hakārārdhārdharūpiṇī|
iti| Visargasya hakārārdhatvāttato'pi viśleṣasyārdhatvāditi niravayavasyaikavarṇasya kathameṣā vikalpaneti cet — Asmatpakṣe sarvamevānavayavaṁ cinmayaikāvabhāsanānatirekāt| Tathāpi ca svātantryādevāvayavāvabhāse'pyanavayavataivānapāyinī tathā ihāpyastu ko virodhaḥ| Evameva varṇopapattiḥ| Aparathā dantyauṣṭhyakaṇṭhyatālavyādivarṇeṣu kramaprasārī pavana āghātakaḥ kathaṁ kaṇṭhaṁ hatvā tālvāhantīti| Yugapadāpūrakatve'pi samānakālatā syāt| Yattu kaṇṭhaghātotthaṁ rūpaṁ tattu tālvāhatijaṁ sarvatra sambhavati| Śvāsanādayośca paścātpratīyamānatayā anupradānatvamucyate| Dvimātratrimātreṣu ca dvikādiyogo garbhīkṛtaḥ| Tathaiva mātrake'pyardhamātrādiyogaḥ saṁvedyaḥ| Yathoktaṁ bhaṭṭanārāyaṇena
Praṇavordhvārdhamātrāto'pyaṇave mahate punaḥ|
Brahmāṇḍādapi nairguṇyaguṇāya sthāṇave namaḥ||
iti| Iha tu pañcāśadvarṇā viśvamapi vā akramamekameva| Kvacittu matādiśāstreṣu visargaviśleṣasyaivānuttarapadasattālambanenāṣṭādaśī kalā ityabhyupagamaḥ| Tadedvametāḥ kalā eva hlādanāmātracittavṛttyanubhāvakāḥ svarā ityuktāḥ| Svarayanti śabdayanti sūcayanti cittaṁ svaṁ ca svarūpātmānaṁ rānti|...
But (tu) in another case (anyadā), as She has fitness (yogyatayā eva) (to mingle with the seed of Śiva and generate an universe, there is) such a designation (tathā-vyapadeśaḥ) (being applied to Her, viz. "yoni" or "womb"). For that reason (tatas ca), that (tad) "kusuma" --the menstrual discharge whose color is red-- (kusumam eva), being endowed with three angles (trikoṇatayā), is yoni or womb --i.e. a consonant-- (yoni-rūpam). The consort of Bhairava (bhairavī), the Mistress of the Supreme Lord (pārama-īśvarī), being the triangle(s) (koṇa-tritayā) (constituted by) (1) moon (soma), sun (sūrya) and fire (agni), (2) manifestation (sṛṣṭi), maintenance (sthiti) and withdrawal (saṁhṛti), (3) iḍā (iḍā), piṅgalā (piṅgalā) and suṣumṇā (suṣumṇā), (4) dharma --righteousness-- (dharma), adharma --unrighteousness-- (adharma) and śabala --lit. "mixed", viz. a mixture of dharma and adharma-- (śabala), etc. (ādi) whose form --i.e. the form of those triangles-- is (rūpa) knowable (grāhya) and so forth (ādi) --viz. knowable, knowledge/means of knowledge and knower--, (and) which are divided and clearly shown --i.e. the aforesaid triangles again-- (sphuṭī-bhūta-vibhakta) by that --by knowable, etc.-- (tad), (becomes --i.e. the Consort of Bhairava becomes--) the most venerable (bhaṭṭārikā) (hexagonal) "mudrā" (mudrā) (when the triadic Goddess meets with the triadic God. So, She,) being the support and seat (yoni-ādhāratayā) of that (tad) form --viz. the hexagonal "mudrā"-- (rūpa) (is consequently) indicated as (nirdiṣṭā) yoni or womb (yoniḥ iti).
Accordingly (tathā ca), in venerable Kubjikāmata (śrī-kubjikāmate) —(specifically) within (the chapter dealing with) "khaṇḍacakravicāra" (khaṇḍa-cakra-vicāre)—, after referring (adhikṛtya) principally (pradhānatayā) to that matter (amum eva artham), (the following instruction) is mentioned (ādiṣṭam):
"Above (upari) Māyā --category 6-- (māyā), Mahāmāyā (mahā-māyā) is that whose form (rūpiṇī) is a triangular (trikoṇa) Bliss (ānanda)".
etcetera (iti-ādi).
On this account (atas eva), such a (tathāvidha) union (saṅghaṭṭaḥ) of Śiva (śiva) (and) Śakti (śakti) whose State (bhāva) is (that of) one (eka) compact mass (ghana) (constituted by) "bīja" --lit. seed, i.e. the Seed of the God whose color is white-- (bīja) (and) "kusuma" --lit. menstrual discharge whose color is red, which symbolizes the Goddess-- (kusuma) is to be worshiped (pūjyaḥ) by oneself (svayam) as his own Self (sva-ātmanā eva). This is taught (iti upadiṣṭam) in venerable Trikatantrasāra (śrī-trikatantrasāre):
"(The Yogī) who has become a compact mass (ghana-ātmakaḥ) of Śiva (śiva) (and) Śakti (śakti) due to the union --lit. encountering-- (samāpattyā) of Śiva (śiva) (and) Śakti (śakti), should worship (sampūjayet) the supreme (param) triad (trikam) (created) by the union (samāpatti) of Śiva (śiva) (and) Śakti (śakti... iti)".
Thus (evam ca), although (yadi api) the act of becoming compact (on the part of "a", "i", "u", etc.) --e.g. the Guttural consonants "ka, kha, ga, gha and ṅa" are the compact state of "a", and so on and on with the rest of the vowels i, u, etc... this was taught by Abhinavagupta previously-- (ghanī-bhāvaḥ api) becomes evident --viz. clear or distinct-- (sphuṭī-bhavati) in Vaikharī --the gross level of speech-- (vaikharī-rūpe), yet (tathā-api) it remains (avatiṣṭhate) mainly (mukhyatayā) in the essence (vapuṣi) of Parāvāk --the Supreme Speech-- (parā-vāk), which is the whole being (sarva-ātmani) of all (sarva) --i.e. which contains all--.
There --in Parāvāk-- (tatra), even (api) the organs (karaṇāni) of utterance (sthāna) (such as) throat (kaṇṭha) (and) lips (oṣṭha) are the whole being (sarva-ātmakāni eva) of all (sarva) --viz. they contain all too-- in a high degree (param). This is a special characteristic (to be mentioned) (iti viśeṣaḥ).
For instance (tathāhi), there is the clear (sphuṭaḥ eva) experience (anubhavaḥ) that one talks (sañjalpet) (and) sees (paśyet) even (api) internally (antar... iti).
And (ca) differentiation (bhedaḥ) is performed (kṛtaḥ eva) by the organs of utterance (sthāna), etc. (ādi). (Why?) Because the letters are the very life of the act of hearing (śruti-eka-prāṇatvāt varṇānām).
In short (kim bahunā), even (api) a child (bālaḥ), while he is instructed (vyutpādyamānaḥ), he investigates (vimṛśati) about the multitude (jātam) of positive entities --i.e. existents-- (bhāva) internally (antar) in that way (tathā-rūpatayā). Whether (api vā) through misapprehension (viparyayeṇa) (or) doubt (saṁśayena), as long as (yāvat) he investigates (vimṛśati), so long (tāvat) he knows (saṁvedayate) indeed (eva).
And (ca) that (act of knowing) (saḥ) is carried out (kṛtaḥ eva) by means of an examination (vimarśa) through words (vāk).
For this very reason (atas eva), even (api ca) the use --for the production of letters-- (yogaḥ) of the contraction of the throat (saṁvāra), expansion of the throat (vivāra), absence of aspiration (alpaprāṇa), presence of aspiration (mahā-prāṇatā), (along with) emission of breath (śvāsa), sound (nāda), echo (anupradāna), etc. (ādi) exists (syāt) certainly (eva) inside (antar) endowed with a nature (sva-bhāvaḥ) which is that appropriate (tathā-samucita).
Otherwise (anyathā), being impossible (ayogāt) the (existence of) differences (bheda) in the (letters) produced by the same organs of utterance (sasthāneṣu), the powers (śaktayaḥ) of the senses (karaṇa) would disappear (antarhita... bhaveyuḥ) even (api) in Vaikharī (vaikharyām).
(Why?) Because "saṅkalpa" or "notion/idea" would otherwise be impossible to be varied (anyathā-vaicitrya-ayogāt). (What type of notions/ideas? For example:) "I hear" (śṛṇomi)" (and) "I heard (aśrīṣam)", "I see" (paśyāmi) (and) "I saw" (adrākṣam), "I think" (saṅkalpayāmi) (and) "I thought" (samakalpayam), etcetera (iti-ādeḥ api).
Therefore (tad), through this reasoning which has been beheld (anayā yuktyā nibhālitayā), by entering (anupraviśya) more (adhikam) (and) more (adhikam) inside (antar), may oneself cherish (pariśīlayatām) Pure Consciousness (saṁvidam)!
In that state (yatra... dhāmni) of Gutturals (kaṇṭha), Labials (oṣṭha), etc. (ādi) which are one compact mass (eka-ghana) of Consciousness (bodha) that is the whole being (sarva-ātmaka) of all (sarva) --i.e. that contains all-- (lies) the most venerable (bhaṭṭāraka) Abode (niveśaḥ) of letters (varṇa) whose nature (rūpa) is the Great Mantra (mahā-mantra) that is the essence (sāra) of the Absolute Freedom (svātantrya) consisting of (ātmaka) "Vimarśa" --i.e. Śakti-- (vimarśa) (appearing in the form of) such (tathāvidha) an one compact mass (eka-ghana) of Consciousness (bodha).
If it be argued that (iti ced) "how (kathaṅkāram) (could there be) division (vibhāgaḥ) in a state of absence of differences (nirviśeṣatāyām) (relating to the aforesaid) one compact mass (eka-ghanatā) of Consciousness (bodha) (in the form of, e.g.) 'this (idam) (is) the organ of utterance (sthānam)', 'this (idam) (is) the articulation (of the sound) (karaṇam)' (and) 'this (ayam) (is) a letter (varṇaḥ)'?". (The answer would be:) That (tad) very (eva) Absolute Freedom (svātantryam) (also) manifests (avabhāsayati) in one's own Self (sva-ātmani) who is of such sort --i.e. Free-- (tathāvidhe) (cognitions such as:) "This (ayam) (is) a pot (ghaṭaḥ)", "this (idam) (is) pleasure (sukham)", "this (idam) (is) knowledge (jñānam)", "I (aham) (am) a knower (jñātā... iti)". In His manifestation (tasya... avabhāsane) whose form (rūpa) is such an (evaṁvidha) extreme diversity (citra-tara), what (kaḥ) or (vā... vā) how much (kiyān) is the effort (prayāsaḥ)? --e.g. the limited individuals make no effort to be surrounded by the cosmic immensity... it is just happens due to the Lord's Will--. On this account (atas eva), the only and most venerable (ekā eva... bhaṭṭārikā) Stage (bhūmiḥ) of Parā (parā), being the whole being (sarva-ātmanā eva) of all (sarva), (if you will excuse the repetition), remains (āste) as (rūpeṇa) the Supreme (parama) Lord (īśvara) in all (sarve), whether stone (pāṣāṇa), tree (taru), animal (tiryaṅ), man (manuṣya), god (deva), Rudra (rudra), kevalī --i.e. pralayākala or vijñānākala-- (kevali), Mantra (mantra), Lord of That --Lord of the Mantra, i.e. Mantreśvara-- (tad-īśa), Great Lord of That --Great Lord of the Mantra, i.e. Mantramaheśvara-- (tad-mahā-īśa) and so forth (ādikā... iti).
Consequently (tad), the One whose Body (śarīrā) consists of sounds (rūpa), which are indistinct (asphuṭa) (or) imperceptible (avyakta), distinct (sphuṭa) (or) perceptible (vyakta), etc. (ādi), (and) that reside in (viniviṣṭa) different (vicitra) stations or degrees (sthāna), etc. (ādi) as (Her) very Spirit (sārvātmya), is said to be (gīyate) "the generative source --virility or potency-- (vīryam) of (all) mantra-s (mantra... iti)".
Likewise (tathāhi), the (same) note (saḥ eva svanaḥ) springing (udbhavan) even from different place(s) (anyatas anyatas deśāt api) in (different musical instruments such as) vīṇā, vipañcī, kacchapikā, muraja, etc. (vīṇā-vipañcī-kacchapikā-muraja-ādiṣu), is said to produce (kathyate) "an only register" (eka-sthānaḥ iti).
In this way (evam), even (api) that (tad) is to be said (vācyam) with regard to the identity (aikātmaye) of the permanent or basic (sthāyi) note (svara) whether in the high, middle or low registers (tāra-madhya-mandreṣu api).
For this reason (atas eva ca), the (same) letter (saḥ eva varṇaḥ) shines forth (samullāsī api bhavati) from other (antara) organs of utterance (sthāna) in some other living being (kvacid-prāṇini).
For example (yathā), the sound "ka", the sound "ṭa" (and the sound) "ra" (ka-kāra-ṭa-kāra-rephāḥ) pronounced (uccarantaḥ) in the crows (dhvāṅkṣeṣu), all (of them) (sarve eva) are produced (nirvartyāḥ) by stomach (udara), anus (pāyu), throat (kaṇṭha) (and) palate (tālu). (And) though (api) (such sounds) are perceived (upalabhyante) in an indistinct way (avyaktatve), they (te eva) have that magnitude (tāvantaḥ). (Why?) Because they are sounds (śabdatvāt).
And also (ca) because there is no sound (śabdasya... abhāvāt) which is separated from (atirekiṇaḥ) Mātṛkā (mātṛkā).
An indistinct (avyaktaḥ) sound (śabdaḥ) which is also (api) separated from (atirekī) Mātṛkā (mātṛkā) must not be accepted (na saṅgṛhītavyaḥ) due to (its) uselessness (anupayogāt) . This is just improper (iti api ayuktam)! Even (api) in the case of an imperceptible letter (avyakta-varṇa-rūpasya) brought about (dhvanitasya) by a muraja --a type of drum-- (mauraja), the ocean (sāmudra), etc. (ādi) there is (asti eva) generation (kāritvam api) of joy (hlāda) (or) sorrow (paritāpa). Thus (iti), what (kaḥ) other (anyaḥ) use or utility (upayogaḥ) is desired (abhimataḥ)?
In the scriptures relating to Śiva (pārama-īśvare), the state of Mantra (mantratvam) is defined (nirūpitam) principally (mukhyatayā eva) in the case of an imperceptible sound (avyakta-dhvaneḥ) for the most part (prāyaśas). (For instance,) in the case of "ardhacandra" --lit. half-moon-- (in Om̐), etc. (ardha-candra-ādīnām eva). (Why?) Because those things --half-moon, etc.-- are said (abhidhānāt) to be endowed with the quintessence (sāratvena) of the penetration into (vyāpti) the Mantra (stage) (mantra).
And (ca) in those (very scriptures) (tatra) it is (also) declared that (uktam):
"(Once) the sound (śabdaḥ) arrives at (anuprāptaḥ) the Nirodhinī (stage) (nirodhinīm), it sounds like 'shuma, shuma' (śumaśumāyate)".
etcetera (iti-ādi). And also (ca) because there is an indication (nirūpaṇāt) of the sounds (dhvanīnām) of a bell (ghaṇṭā), cymbals (kāṁsya), etc. (ādi), which strike (ghaṭṭana) the ears (śrotra) and so forth (ādīnām), in the teaching(s) (upadeśe) about Nāda --the divine sound-- (nāda).
It is established (uktam) in Guhyayoginītantra (guhyayoginī-tantre):
"Just as (yadvat... iva... yadvat... yathā) a horse (hayaḥ) neighs (heṣati), a tamed ox (dāntaḥ) bellows (udravati ca), a lion (siṁhaḥ) roars (garjati) and (ca) a camel (uṣṭraḥ) utters the sound 'sit, sit' (sītkurute), in the same way (tathā), having pronounced (a mantra) (udīrya), the ones who are superior in strength --the Yoginī-s-- (bala-adhikāḥ) attract --in the sense of "to withdraw, extract"-- (ākarṣanti) the vital energies (prāṇān) of the limited individual (paśoḥ). This (ayam) (is) the application (prayogaḥ) of the Great Mantra (mahā-mantra) regarding the act (karmaṇi) of attracting (ākṛṣṭi) that which cannot be overpowered (asādhya... iti)".
In that context (tatra), this (etad) (is) only (mātram) a means (upāya).
However (tu), as a matter of fact (vastutas), "that (asau) internal (āntaraḥ eva) sound (nāda-ātmā) (is) the mantra (mantraḥ iti)" indeed (tu), which when put into words --lit. being spoken-- (kathyamānam), it can be most assuredly communicated (na na saṅcārayitum śaktyate) both by all of you and us (bhavadbhiḥ api asmābhiḥ api) with regard to mantra-s (mantreṣu api) of the "mālā" type --lit. of the garland type, e.g. "Om̐ namaḥ śivāya"-- (mālā) formed from distinct/perceptible (vyakta) letters (varṇa), etc. (ādi).
Therefore (tasmāt), a letter (varṇa-ātmā eva), though (api) indistinct and imperceptible (avyaktaḥ), (is) a sound (śabdaḥ), just as (yathā) a pot (ghaṭaḥ), though (api) it is (gataḥ) far (vidūra), (remains) a pot (ghaṭaḥ eva) (anyway). This is firmly established (iti sthitam).
It --viz. a letter-- (saḥ ca), though (api) following --i.e. being produced-- (anusaran) in other (antaram) places (sthāna) by means of the difference (bhedena) of the vital energy (prāṇa) —(such as the sound emitted by) a kettledrum (bheri), etc. (ādi)— (remains) itself --i.e. it remains a letter-- (saḥ eva). This is also firmly established (iti api sthitam).
For this very reason (atas eva), now (idānīm), that (tad) "knowledge (jñānam) of (the meaning hidden in) the sounds (ruta) (emitted by) all (sarva) beings (bhūta)", which (yad) was taught (upadiṣṭam) by the lord Śeṣamuni --the sage Patañjali-- (śeṣamuninā bhagavatā) (in Yogasūtra-s III.17), has entered the Heart --i.e. it has been perfectly realized-- (hṛdayaṅgamī-bhūtam).
Otherwise (anyathā), (with reference to) that (yaḥ) reciprocal (itaretara) imposition (adhyāsaḥ) of word, meaning and idea (śabda-artha-pratyayānām), that is to say (yad ca), the supreme (para... saḥ) acquisition (lābhaḥ) that ends up (paryanta) in (a perfect concentration) on that (intermixture of word, meaning and idea appearing in the form of a unified impression) (tad), but in a separate way (pravibhāga), carried out through Saṁyama (saṁyamena) —which consists of meditation, concentration and trance (being applied together) (dhyāna-dhāraṇā-samādhi)—, how (katham) could it result in (paryavasyet) the knowledge (jñānāya) about the cooing (kūjita) of birds (vihaga), etc. (ādi), which are separated from (atireki) the state whose form is (rūpatva) indistinct/imperceptible (asphuṭa) letters (varṇa)?
On the other hand (tu), when (yadā) those (te eva) letters (varṇāḥ) attain (yānti) the state of words (vācakatvam) accompanied by (lakṣaṇam) an identity (tādātmya) with (their) meanings (artha) really (parama-arthatas) (and appear as distinct/perceptible) letters (varṇānām eva), then (tadā), by means of the (abovementioned) reasoning (yuktyā), the knowledge (jñānam) about the sounds (ruta) (emitted) by birds (vigaha), etc. (ādi) (and) even (api hi) the sounds (śabdāḥ) of the kettle-drum (bheri) and so forth (ādi) are full of sense or meaning (arthavantaḥ eva) indeed (eva).
From (such a) teaching (upadeśāt), (now the sound of a kettle-drum) is indicative (sūcakatayā) of victory (jaya) (or) defeat (ajaya), (and) similarly (vat) the sounds (ruta) (emitted) by birds (vihaga), etc. (ādi) (have some sense).
It is in that sense (tad-abhiprāyeṇa) only (eva) that the aphorisms (sūtrāṇi) composed by the authors (sūtra-kāra) of "Śikṣā" --the science of Sanskrit pronunciation-- (śikṣā) —(such as) "according to some (ekeṣām), 'ha' and 'visarga' (ha-visarjanīyau) (must be pronounced) from the chest (urasyau)", "according to others (ekeṣām), (they must be pronounced) from the root of the teeth (radana-mūlam)", and so on and so forth (iti-ādīni)— become significant (vācakī-bhavanti) and not at all (na tu kathañcid api) otherwise (aparathā).
On this account (atas eva), on the basis (ālambya) of a slight (kiñcid) variety (vaicitryam) (the following scheme of letters has been created by the) doubtful (grammarians) (āśaṅkamānaiḥ) regarding (this) difference (anyatvam) and (ca) (that) difference (anyatvam) (with reference to the letters):
a) Jihvāmūlīya and Upadhmānīya (jihvāmūlīya-upadhmānīyau) come from Visarjanīyā (visarjanīyāt).
b) And (ca) from the (five) nasal letters (anunāsikebhyaḥ) (are emitted) the five (pañca) "yama-s" (yamān).
c) (Also,) by considering (abhimanya) in duality (bhedhena) those (tān eva) very slight pronunciations (laghu-prayatna-tarān) from the sounds (kāra... kāra... kārebhyaḥ) "ḍa, ḍha, ya, ra, la, va and kṣa" (ḍa... ḍha... ya-ra-la-va-kṣa), (the number of characters) has been declared to be (uktāḥ) sixty-four (catuḥ-ṣaṣṭiḥ) letters (varṇāḥ). Here (ca atra), the difference (anyatvam) between the sound "ra" and the letter "ṛ" (ṛ-varṇa-ra-śabdayoḥ) (is) like (iva) that between consonant and vowel (svara-vyañjanayoḥ). (This truth) has also been stated (api uktam) in venerable Trikaratnakula (śrī-trikaratnakule):
"Mātṛkā (mātṛkā) is that which (yā) is determined (nirūpitā) by a variety (vibhedena) (obtained from multiplying) eight by eight (aṣṭa-aṣṭaka). That (tad) alone (eva) (is) the Kulacakra --the group of powers-- (kula-cakram) indeed (tu) by which (tena) this (idam) world (jagat) is pervaded (vyāptam... iti)".
This --the 64 abovementioned letters-- (etad) has been defined (nirūpitam) at length (vistaratas) in Mātṛkājñānabheda (mātṛkājñānabhede).
However (tu), here --in the Trika system-- (iha) there is no proneness to (anabhiniveśaḥ) that (tad) procedure (prakriyā). (Why?) Because the sole essence (eka-sāratvāt) (of this system) is Fullness or Perfection (pūrṇatā).
Thus (tad evam), this (ayam) method (kramaḥ) —endowed with such qualities (īdṛśaḥ)— of penetration into (anupraveśa) Pure Consciousness (saṁvid) (exists) everywhere (sarvatra).
(Whether) the object (padārthaḥ) (is) evidently (sākṣāt) being conceived (saṅkalpyamānaḥ) or (vā) manufactured (kriyamāṇaḥ), it really abides firmly established (tāvat pratiṣṭhām bhajate) in the Great Splendor (mahā-mahasi) of the Mantra --Aham or I--(mantra) of the Supreme Speech (para-vāk) whose nature (ātma) is pure (śuddha) Vimarśa --i.e. Śakti-- (vimarśa), which is (bhūta) (one's own) non-mayic --viz. devoid of Māyā-- (amāyīya) (and) unconventional (asāṅketika) essential nature (sva-rūpa).
There (yatra) (does exist) the State (daśā) devoid of thoughts (avikalpā) --the indeterminate Consciousness-- which (yā) is praised in song (gīyate) by the followers of all the doctrines (sarva-vādibhiḥ). And (ca) that (tad) Splendor (mahas) of the Supreme Mantra --Aham or I-- (para-mantra), in the earth element --tattva 36--, etc. (pṛthivī-ādau), consists of (ātmakam eva) letters (varṇa) (such as) "ka" (ka) and so forth (ādi), i.e. real (pāramārthika) vowels (bīja) (and) consonants (piṇḍa) in a pure (state) (śuddha), in a mixed (state) (vyāmiśra), etc. (ādi).
Otherwise (anyathā), the cognitions (jñānāni) about "Meru --the mythical mount-- (meru), a jujube tree (badara), water (jala), fire (jvalana), existence (bhāva), non-existence (abhāva), a pot (ghaṭa), pleasure (sukha) (and) the State with no thoughts --the indeterminate Consciousness-- (nirvikalpa... iti)"... all (that) (sarvam) would be (syāt) one and the same thing (ekam eva)!
Even (api) "vikalpa" --lit. "thought", i.e. determinate knowledge-- (vikalpaḥ), which arises (utthaḥ) from carelessness --viz. lack of attention-- (pramāda) with respect to It --i.e. to the indeterminate Consciousness-- (tad), would follow (anusaret) that very (tām eva) way (saraṇim) --all in all, there would be no vikalpa because everything would be one and the same thing--.
On the contrary (pratyuta), (vikalpa --the determinate knowledge--) could not at all divide (na tu... bhindyāt) the essential nature (sva-rūpam) of That --of the indeterminate Consciousness-- (tad) --in short, vikalpa could not at all transform the indeterminate Consciousness into the source of all the determinate cognitions--.
And (ca) similarly (tathā), that very (tad eva) form (vapus) of the Mantra --Aham or I-- (mantra), which (yad eva) (is) well-known (tad) as unconventional (asāṅketikam) (and) whose nature (rūpam) (is being the source of) the mutual (anyonya) variety (vaicitrya) --which is based on conventions--, is taught (upadiśyate) by the omniscient Seers (paśyadbhiḥ sarvajñaiḥ) as worthy of being revered (upāsyatayā) despite it is (also) a means (upāyam) to conventions (saṅketa) --in other words, this Mantra, though unconventional, is the basis for all the conventions paradoxically--.
And (ca) in this way (tathā) indeed (khalu) the mayic (māyīyāḥ) conventions (saṅketāḥ) fall (patanti) into that unconventional Splendor of the (Supreme) Speech alone (tatra eva ca asāṅketike vāk-mahasi). Namely (yathā), they --the mayic conventions-- (te eva) attain (pratipadyante) identity (tādātmyam) with the non-mayic (amāyīya) unconventional (asaṅketita) Mantra --Aham or I-- (mantra).
So (tathā), the acquisition (pratipattiḥ eva) of one's own essential nature --which is unconventional-- (sva-rūpa) (is) undoubtedly (hi) the signification (vācakatā-bhāvaḥ) of those (conventions) (teṣāṁ). There is no other (signification then) (na anyaḥ kaścid).
Here (atra), by means of (vaśāt) the practice (abhyāsa) (there is) a clear remembrance (sphuṭam abhijñānam), (and) when it attains (āpanne) the unconventional state (asāṅketikatām), (becomes, for example,) the recollection (parāmarśaḥ) of the word (śabda) "go" --lit. "cow"-- (go) that existed (vṛtta) previously (pūrva) for a very long time (ciratara).
Likewise (tathā eva), at the time (kāle) of the convention (saṅketa), even (api) the recollection (parāmarśaḥ) of "go" --cow-- (go) enters (nipatati) another (anya) state (dhāmani eva) of non-mayic (amāyīya) unconventional (asāṅketika) remembrance (parāmarśa).
Even (yāvat... api) in the case of a child (bālasya), during (his present life,) which follows (anusaraṇe api) another (antara) (previous) birth (janma), he is at first essentially (sva-bhāvasya ādau) Consciousness (cit), i.e. the unconventional (asāṅketikī) Being (sattā) remains (in him) (sthitā eva)... because there would not otherwise be support (anyathā anavasthānāt) (for future conventions).
Thus (evam eva), (the unconventional is) the ground or cause (upapattiḥ) for the apprehension (grahaṇa) of the conventions (saṅketa), (and) not (na) otherwise (anyathā).
This was also ascertained (iti... api... nirṇītam) by revered Utpaladeva (śrīmat-utpaladeva-pādaiḥ) in (his) commentary (ṭīkāyām) on (his own) Īśvarapratyabhijñā (īśvara-pratyabhijñā).
In this respect (atra ca), the means (yuktiḥ) to enter (anupraveśa) (the unconventional state is described here by Utpaladeva:)
"(Where) one sees (paśyati) something else (anyat), listens to (śṛṇoti) something else (anyat), does (karoti) something else (anyat) and (ca) talks (jalpati) (something else; where one) thinks (cintayati) (something else and) enjoys (bhuṅkte) now and then (anyadā), there (tatra) (does exist) the unconventional (asāṅketikī) state (sthitiḥ... iti)".
Most venerable Kaṇṭhanātha (bhaṭṭāraka-śrī-śrī-kaṇṭha-pādāḥ) also (api) declared (avocan) (the following in Svacchandatantra:)
"The mind (manas) is also (api) thrown (nikṣiptam) elsewhere (anyatra), the glance --lit. the eye-- (cakṣus) is cast down (pātitam) elsewhere (anyatra)".
etcetera (iti-ādi).
Nevertheless (tad api), the form (vapus) of the conventional (sāṅketika) mantra (mantra), by pursuing (anudhāvat) its own seed --i.e. its source-- (sva-bījam), ends in (paryavasāyi bhavati) the Anuttara (anuttara) State (pada).
(And) even (api) that (tad) Anuttara (anuttara) State (padam), whose essence (sāram) is an ardent desire to (saṁrambha) (display) such a (tathāvidha) variety (vaicitrya) constituted by an endless (ananta) multitude (of existents) (samudāya), constantly (satatam) spreads (prasarati eva) from the viewpoint (dṛṣṭyā) of the Emission --viz. the universal manifestation-- (visarga). (Why?) Because the Emission expands (visargasya eva... prasarāt) up to (paryantatayā) the "ha" (ha) phase (kalā).
Of that (Emission) (tasya api) (does arise) the Śaktikuṇḍalinī (śakti-kuṇḍalinyāḥ) called (ākhya) half (ardha) "ha" (ha) sound (kāra), which by means of (dvāreṇa) the form (sva-rūpa) of a "bindu" --lit. a dot-- (bindu) consisting of (ātmaka) the absence of duality (abheda) with regard to the essential nature (sva-rūpa), there is a repose (viśrāntiḥ) in (such an) essential nature (sva-rūpe eva) through a passage or transference to (saṅkramāt) the Anuttara State (anuttara-pade) Itself (eva).
The Consciousness (saṁvid) constituted by one (eka) syllable (akṣara) --i.e. Anuttara, the "a" vowel--, being certainly independent from (kila... nairapekṣyeṇa eva) space (deśa), time (kāla), the act of impelling (kalanā), cause (upādāna), etc. (ādi) due to its very nature (sva-rūpatas eva), according to the precept (nayena) previously (prāk) declared (ukta) about the Fullness and Perfection (pūrṇatā) of the Supreme Principle (tattva), runs (dhāvati) instantaneously (jhagiti) toward the stage (bhūmau) (known as) "Paravisarga" --lit. Supreme Emission-- (para-visarga).
When there is connection with (śleṣe eva) the stage (bhūmi) of Paravisarga (para-visarga) (there is also) the state (sthitiḥ) related to Ānanda --Bliss-- (ānanda), Icchā --Will-- (icchā), Īśanā --Domination-- (īśanā) (and) Unmeṣa --Opening the Eyes-- (unmeṣa), (together with) their (tad) spreading (prasṛti) (called Ūnatā or Diminution), their (tad) variety (vaicitrya) (known as the Ṣaṇḍhabīja-s or Eunuch vowels, and) the ones that consist of (mayānām) the Power (śakti) of Action (kriyā) (constituted by Trikoṇa, Ṣaṭkoṇa, the "o" vowel and the Triśūla, all of which are represented by) the "ā" sound, etc. (ā-kāra-ādīnām).
That very (saḥ eva) (Supreme) Emission --Paravisarga-- (visargaḥ), by spreading (prasaran) exactly so (tathā eva) as the Being (sattayā) that is extremely Full (atibharitayā) --i.e. as Parāparavisarga--, which is inseparable from (anāntarīyakatayā eva) (Paravisarga's) own (sva) Being (sattā), "very quickly" (drāk iti) becomes (sampadyate) the phase (kalā-mayaḥ) (called) "ha" (ha) --i.e. Aparavisarga--.
The act of becoming (sampattiḥ eva) the phase (kalā-mayatā) of "ha" (ha) --viz. Aparavisarga-- (is) really (vastutas) a state (sthitiḥ) (constituted by) an endless (ananta) network (jāla) of tattva-s or categories (tattva) whose existence (sattā) starts with (ādi) "ka" (ka). And (ca) the "ha" (ha) phase (kalā eva), by penetrating even again into (punar api... anupraviśantī) Bindu (bindau), ends up (paryavasyati) in the Anuttara state (anuttara-pade eva) most assuredly (eva).
Thus (iti), this (iyam) most venerable (bhaṭṭārikā) Being (sattā) of Consciousness (saṁvedana), who is only (eva) one (ekā), whose form (rūpā) is full of (paripūrṇa) non-dualism (advaya), (is) the Supreme (parā) Consort of the Fortunate One (bhagavatī), i.e. the Supreme (parama) Mistress (īśvarī).
In this context (atra), there is no (na tu... kaścid) connection or contact with (yogaḥ) succession (krama), etc. (ādi).
That very (Reality) (tad etad) is said to be (ucyate) "Aham" (aham iti) (during the manifestation of the universe), but (tu) in the opposite case (viparyaye), during the withdrawal (of the universe) (saṁhṛtau), (It is known as) "Ma-ha-a" (ma-ha-a iti).
And (ca) though (api) appearing as twofold (dvaidham), this (iyam) (is) only (eva) one (ekā) Consciousness (saṁvid) really (vastutas).
So (evam), this very (Reality) (eṣaḥ saḥ), everywhere (sarvatra), even (api) during the manifestation (prakāśe) of a pot (ghaṭa), pleasure (sukha), etc. (ādi), (remains) as I-consciousness (aham-bhāvaḥ), which entirely exists (sarvasva-bhūtaḥ) as a repose (viśrānti) in Its own (sva) Self (ātma).
As (yathā) has been said (uktam) (by Utpaladeva in his Ajaḍapramātṛsiddhi, verse 22:)
"I-consciousness (aham-bhāvaḥ) is said to be (hi kīrtitaḥ) a repose (viśrāntiḥ) in the Essence (ātma) of Prakāśa or Light (prakāśasya... iti)".
And (ca) that (I-consciousness) (saḥ), according to the precept (nītyā) which has been ascertained (nirṇīta) immediately before (samanantara), really (vastutas) consists of (ātmakaḥ) all (sarva). (All in all,) this is only Bhairava (iti... bhairava-ātmakaḥ eva) penetrated by (anuviddhaḥ) the Most Venerable Parā --Śakti, the Power of Bhairava-- (parā-bhaṭṭārikā). As (yathā) I myself have declared (uktam mayā eva) in a hymn (stotre):
"I bow (praṇamāmi), through my own 'rasa' or 'joy' (sva-rasataḥ), to the Goddess (tām... devīm) whose State (sthitim) is that of one's own Self (sva-ātma), whose essential nature (sva-bhāvām) is a expansion (prathana), who is the 'I (aham) in the perfect (pūrṇa) mode of existence (vṛtti... iti)', who (yā) by spreading (parijṛmbhamāṇā) everywhere (viśvatra) in the multitude (paṭale) of existents --positive entities-- (bhāva), (appears as) the Delight (camatkṛtiḥ) of the Highest Reality (parama-artha) devoid of (śūnya) cessation (viccheda... iti)".
This (eṣaḥ) very (eva) system (nayaḥ) of teachings (upadeśa) is to be considered and understood (boddhavyaḥ) as (that which occurs) in the Advayasampattivārttika (advaya-sampatti-vārttike) written (viracite) by venerable Vāmana (śrī-vāmana).
On that account (tena), this (etad) is firmly established (sthitam): The sound (kāraḥ eva) "a" (a) (is) richly endowed with (āḍhyaḥ) all (sarva).
In whatever (yatra api) (words such as) harṣa, ghaṭa, nīla, etc. --i.e. joy, pot, blue, etc.-- (harṣa-ghaṭa-nīla-ādau), there (tatra api), the letters (varṇāḥ) "ha" (ha-kāra), etc. (ādyāḥ api) (are present and there is) such an (tathāvidha) endless (ananta) act of drawing together (samākṣepaḥ eva) the respective (nija) previous (pūrva) (and) posterior (apara) letters (varṇa).
Otherwise (anyathā), in that case (tasya eva), if "ha", etc. are drawn together (ha-ādeḥ... ākṣipyamāṇatvāt eva) (by just adding them) later (param), i.e. at the end (ante) of the regular order (yoga) of the combination (of letters) (samudāya), they --such letters-- would remain (syuḥ) hidden (nilīnāḥ) inside (antar) (and) would not reach (aprāptāḥ) the sphere (gocaratvam) of vikalpa --lit. thought, i.e. the determinate knowledge-- (vikalpa).
Because of this (atas eva), with regard to cognition (vijñāne) everywhere (sarvatra), all (sarvāḥ eva) the deities (of the letters) (devatāḥ), by arising (samudayam dadhatyaḥ) simultaneously (samam eva), (would) display (vartayanti) a strange (citrām) mode (vṛttim) of knowledge (saṁvitti).
Therefore (tad), it is with this intention (anena eva āśayena) that in the section (adhikāra) dealing with "kāla" or "time" (in Svacchandatantra) (kāla), etc. (ādau), in one breath (ekasmin eva prāṇe) or (vā) even (api) in the sixteenth part (ṣoḍaśa-aṁśe) of a breath (prāṇa), (there are,) accompanied by (pūrvakam) the appearance (udaya) of sixty (ṣaṣṭi) (or) its (tad) double (dvi-guṇa), etc. (ādi) (number of) years (abda), the emergence and dissolution (udaya-pralayāḥ) of (8) Mātṛkā-s (mātṛ), (11) Rudra-s (rudra), (10) protectors of the world (loka-pāla), (5) planets (graha), (8) Nāga-s (nāga), etc. (ādīnām). (Then,) in one movement of the breath (ekasmin eva prāṇa-cāre), strange (things) (citrāḥ) were defined (nirūpitāḥ).
Thus (iti), the (Supreme) Principle (tattvam) is a State which is not furnished with (a... kalitatvam eva) time (kāla), viz. (This is) really (vastutas) the Highest (parama) Reality (arthaḥ).
If (yadi) the Supreme Reality (param) could not be conceived in the mind (anadhyavaseyam) by intellectual efforts (adhyavasāya) relating to Māyā (māyīya... iti), (then) It --the Supreme Reality-- would produce (kāri) the erroneous conception (abhimāna) (known as) atheism (nāstikatā). However (tu), It --the Supreme Reality-- immediately appears (tad-kālam bhāsate eva) in the Highest Consciousness (para-saṁvidi).
For this very reason (atas eva), that which (yad... tad) was said (uktam) by the teaching (upadeśena) "one sees (paśyati) something else (anyat), one reflects upon (vikalpayati) something else (anyat), etcetera (iti-ādi)" with reference to the One who produces Knowledge --i.e. to the Highest Consciousness-- (ekasyām eva jñāna-kalanāyām), being the Seat (adhiṣṭhānam) of the group of three (traya) deities (devatā), (is) invariable (anapāyi) everywhere (sarvatra).
And (ca) all (sarvāṇi eva) (the sorts of) knowledge (saṁvedanāni) (are) as a matter of fact (vastutas) the Highest Reality (parama-arthāni) in the form of "I" (aham iti) (since all of them) are made out of (mayāni eva) Vimarśa --i.e. Śakti-- (vimarśa). Thus (tad evam), it is firmly established that (sthitam): The Emission --Visarga-- (visargaḥ eva), replete with (bharitaḥ) the Power of Bliss (ānandaśakti), (continues to) eject (vaman) and (ca) swallow (grasamānaḥ) this (etad) universe (viśvam) that remains (sthitam) inside (such an Emission) (antar); (and then this) Supreme Lord (parama-īśvaraḥ), by congealment or coagulation (ghanī-bhūya), attains (pratipadya) the nature (ātmatām) of the sound (kāra) "ha" (ha), (and subsequently,) by means of a variety (vaicitryeṇa) of endless (ananta) combinations (saṁyoga), obtains even the form (rūpatām api eti) of the (letter) "kṣa" (kṣa).
This very (saḥ eva eṣaḥ) Emission (visargaḥ) whose essence (ātmā) is a varied (tad-tad) (and) endless (ananta) multitude (paṭala) of positive entities --existents-- (bhāva) springing (ucchalat) from the middle (madhyama) condition (pada) of Suṣumnā (sauṣumna) by resorting to (āśrayaṇena) the state (daśā) of the unstruck sound (anāhata-nāda) whose form (rūpa) is an agitation (kṣobha) consisting of (ātmaka) the appropriate (samucita) letter (varṇa) --viz. "kṣa"-- (derived from) the combination (saṅghaṭṭa) of (two) consonants --viz. "ka" and "sa"-- (dūtī-ātmaka-śākta-yoni), (and finally,) after relaxing (Itself) --i.e. after ceasing to form more combinations-- (viśliṣyan), It --the Emission-- penetrates (praviśati) into the State (pade eva) of Anuttara (anuttara), the Immutable (dhruva) Abode (dhāmni). This (iti... etad) has also been mentioned (api uktam) previously (prāk).
And (ca) those (amī) sounds (kāra) "a" (a), etc. (ādyāḥ), possessed of firmness (sthitimantaḥ), according to the rule (sthityā) (stating that there is) a group of sixteen (ṣoḍaśaka) "tuṭi-s" (tuṭi) in a movement of the vital energy --inhalation and exhalation-- (prāṇe), by generating the combination of (sandhīkṛtya) one tuṭi (ekām tuṭim) as constituted by the half of the half --as Abhinavagupta will explain immediately after-- (ardha-ardha-bhāgena), display (tanvate) the time form (kāla-rūpatām) consisting of (ātmaka) fifteen (pañcadaśa) days (dina) even (api) externally (bahis) with reference to dissolution and emergence (pralaya-udayayoḥ). These (15) lunar days or tithi-s (iti... tithayaḥ) are also said to be (ca uktāḥ) the (15) digits of the moon (kalāḥ). The sixteenth (ṣoḍaśī eva ca) digit of the moon (kalā), whose essence (ātmā) is Emission (visarga), when remaining relaxed (viśliṣyantī), is defined (nirūpitā) as the seventeenth (saptadaśī) digit of the moon (kalā) in scriptures (śāstreṣu) (such as) venerable Vādyatantra (śrī-vādya) and so forth (ādi):
"The seventeenth (sā tu saptadaśī) goddess (devī) is one whose form (rūpiṇī) is the half (ardha) of the half (ardha) of the sound (kāra) 'ha' (ha... iti)".
Because "Visarga" or "Emission" is the half of the letter "ha" (visargasya ha-kāra-ardhatvāt), (and) even (api) then (tatas), because "Bindu" or "Viśleṣa" --lit. separation-- is the half (of that Visarga) (viśleṣasya ardhatvāt iti), if it be argued that (iti ced), "how (katham) (is it possible), in the case of one letter --i.e. the vowel "a"-- (eka-varṇasya) which does not consist of parts (niravayavasya), this (eṣā) invention --the division of "a" into the sixteenth and the seventeenth digits of the moon-- (vikalpanā)?"... (the reply is:) In my opinion (asmat-pakṣe), all (sarvam) is indeed (eva) devoid of parts (anavayava) since it is not different or separated from (anatirekāt) one (eka) shining manifestation (avabhāsana) made out of (maya) Consciousness (cit).
Just as (tathā api ca), through the Absolute Freedom (of the Lord) (svātantryāt eva), a State which does not consist of parts (anavayavatā) (remains) invariable (anapāyinī) even (api) in the middle of (this) manifestation (avabhāse) of parts (avayava), in like manner (tathā), in this context (iha), this is also occurring (api astu) --i.e. "a", though invariable and partless, is assuming division into parts--. What (kaḥ) (is) the contradiction (virodhaḥ) (then)?
Thus (evam eva), there is appearance (upapattiḥ) of letters (varṇa) (despite "a" is always invariable and partless).
Otherwise (aparathā), how (katham) (could) the air (pavanaḥ) —the one which strikes (āghātakaḥ) successively (krama-prasārī) with regard to the dental, labial, guttural, palatal, etc. letters (dantya-oṣṭhya-kaṇṭhya-tālavya-ādi-varṇeṣu)— hit (āhanti) the palate (tālu) after abandoning (hatvā) the throat (kaṇṭham... iti)?
If even (the air) were to fill (all the organs of utterance) (āpūrakatve api) at the same time (yugapad), there would be (syāt) simultaneity (samāna-kālatā) --i.e. all the sounds would be pronounced simultaneously--.
(As a result,) that (tad tu) form --i.e. the sound-- (rūpam) which (yad tu) is derived from (uttham) the impact (ghāta) (of the air) against the throat (kaṇṭha) (would) become (sambhavati) at all times (sarvatra) like that (sound) generated (jam) from the impact (āhati) (of the air) against the palate (tālu).
The state of "anupradāna" --also known as "bāhyaprayatna" or the external effort in the production of articulate sounds-- (anupradānatvam) is said to be (ucyate) that which follows (pratīyamānatayā) after (paścāt) the emission of breath and resonance (śvāsa-nādayoḥ ca).
Also (ca), in letters of two and three mātrā-s (dvi-mātra-trimātreṣu ca), the use (yogaḥ) of two (mātrā-s) (dvika), etc. (ādi) is included (garbhī-kṛtaḥ).
Likewise (tathā eva), even (api) in a letter of one mātrā (mātrake), the use (yogaḥ) of half (ardha) of one mātrā (mātrā), etc. (ādi) is to be understood (saṁvedyaḥ).
As (yathā) declared (uktam) by Bhaṭṭanārāyaṇa (bhaṭṭa-nārāyaṇena):
"Salutation (namas) to the Motionless One --an epithet of Śiva-- (sthāṇave) whose Excellence (guṇāya) has no connection with the qualities of Prakṛti (nairguṇya), who is small(er) (aṇave) than the half of one mātrā (ardha-mātrātaḥ api) above (ūrdhva) Praṇava --i.e. Om̐-- (praṇava) (and) on the other hand (punar) big(ger) (mahate) than even the Brahmā's egg (brahma-aṇḍāt api... iti)".
Here (iha tu) the fifty letters (pañcāśat-varṇāḥ) or (vā) even (api) the universe (viśvam) is only one (ekam eva) without any "krama" or "succession" (akramam).
However (tu), somewhere (kvacid) in the scriptures (śāstreṣu) of the Mata system (mata), etc. (ādi) (there is) admission (abhyupagamaḥ) of "an eighteenth (aṣṭādaśī) digit of the moon" (kalā iti) by means of the support (ālambanena) (called) the Being (sattā) of the State (pada) of Anuttara --the vowel "a"-- (anuttara) in the case of the "Bindu" or "Viśleṣa" --lit. separation-- (viśleṣasya) of Visarga or Emission (visarga).
In this way (tad evam), these (etāḥ) "kalā-s" or digits of the moon (kalāḥ eva) are mentioned (uktāḥ) as "svara-s" --lit. vowels-- (svarāḥ) as they make oneself apprehend (anubhāvakāḥ) a boundless (amātra) mental (citta) mode (vṛtti) (consisting of) Delight (hlādana).
(From the root "svṛ", in Causative, they are known as "svara-s" or "vowels" because:) (a) they make a sound be uttered (svarayanti), viz. they emit a sound (śabdayanti) (or) they indicate (sūcayanti) (a delightful) mental (mode) --lit. "mind"-- (cittam); (b) they give or surrender (rānti) their own essential nature (sva-rūpa-ātmānam) to Sva or Self (svam ca) --i.e. they get dissolved in the Great Lord--...
Without a global long explanation yet
Further Information
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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