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Parātrīśikāvivaraṇa (Paratrishika Vivarana): Estrofes 1 a 2 - Parte 2 - 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 stanza 1 of Parātrīśikā.
This is the second part of the commentary on the stanzas 1-2.
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.
Stanza 1 (Second part of the commentary)
तद्ग्रन्थिनिर्दलनार्थ एवायमस्माकं तच्छासनपवित्रितानां यत्नः। उक्तः सम्बन्धः। अभिधेयं त्रीशिकेति तिसृणां शक्तीनामिच्छाज्ञानक्रियाणां सृष्ट्याद्युद्योगादिनामान्तरनिर्वाच्यानामीशिका ईश्वरी ईशना चेशितव्याव्यतिरेकेणैव भाविनी — इत्येतच्छक्तिभेदत्रयोत्तीर्णा तच्छक्त्यविभागमयी संविद्भगवती भट्टारिका परा अभिदेयं तद्योगादेव चेदमभिधानं त्रीशिकाख्यम्। त्रिंशकेत्यपि गुरवः पठन्त्यक्षरवादसाम्याच्च निरुक्तमाहुः — तिस्रः शक्तीः कायति — इति त्रिंशका न तु त्रिंशत्श्लोकयोगात्त्रिंशिका एतावतोऽपि त्रिंशकार्थत्वात्। तथाहि श्रीतन्त्रसारे
त्रिंशकार्थस्त्वया प्रोक्तः सार्धकोटिप्रविस्तरः।
इति। अभिधानाभिदेययोश्च पर एव सम्बन्धः तादात्म्यात् — इत्युक्तप्रायम्। प्रयोजनं च सर्वप्रमातॄणां विभोः परशक्तिपातानुग्रहवशोत्पन्नैतावदनुत्तरज्ञानभाजनभावानामित्थं निजस्वरूपहृदयङ्गमीभावेन निजामोदभरक्रीडाभासितभेदस्य निखिलबन्धाभिमततत्त्वव्रातस्य स्वात्मचमत्कारपूर्णाहन्तातादात्म्यभैरवस्वरूपाभेदसमावेशात्मिका जीवत एव मुक्तिः। प्राणदेहादिभूमावेव ह्यन्तर्बहिष्करणविषयायां प्रेरणाख्यायामुद्योगबलजीवनादिरूपायां रूढस्य बन्धाभिमतेभ्यो मुक्तिः — इति गीयते। त्रुटितेऽपि हि मायीये संस्कारमात्रे केयं मुक्तिवाचोयुक्तिः किमपेक्षया वेति। तदुक्तं श्रीस्पन्दे
इति वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत्।
स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः॥
इति। स्फुटीभविष्यति चेतद् अविदूर एव। तदनेन स्वसंवेदनेन प्रयोजनमेवात्र सकलपुमर्थपर्यवसानम् — इति प्रयोजनप्रयोजनानवकाशः। उक्तान्येव सम्बन्धाभिधेयप्रयोजनानि।
अथ ग्रन्थार्थो व्याख्यायते। अनुत्तरमिति न विद्यत उत्तरमधिकं यतो यथा हि तत्त्वान्तराणि षट्त्रिंशद् अनाश्रितशिवपर्यन्तानि परभैरवबोधानुप्रवेशासादिततथाभावसिद्धीनि संविदमधिकयन्ति नैवं परा परिपूर्णा परभैरवसंवित्तस्याः सदा स्वयमनर्गलानपेक्षप्रथाचमत्कारसारत्वात्। तथा न विद्यत उत्तरं प्रश्नप्रतिवचोरूपं यत्र यत एव हि महासंवित्सिन्धोरुल्लसदनन्तप्रतिभापर्यन्तधाम्न उल्लास्यप्रश्नप्रतिभानादिपात्रं भवति शिष्यस्तदेव वस्तुतस्तत्त्वं सततोदितम् — इति किमिवाचार्यीयमुत्तरमन्यत्स्यात्। उत्तरणमुत्तरो भेदवादाभिमतोऽपवर्गः स हि वस्तुतो नियतिप्राणतां नातिक्रामति। तथाहि प्रथमं शरीरात्प्राणभूमावनुप्रविश्य ततोऽपि बुद्धिभुवमधिशय्य ततोऽपि स्पन्दनाख्यां जीवनरूपतामध्यास्य ततोऽपि सर्ववेद्यप्रक्षयात्मशून्यपदमधिष्ठाय ततोऽपि सकलमलतानवतारतम्यातिशयधाराप्राप्तौ शिवत्वव्यक्त्या अणुरपवृज्यत आरोपव्यर्थत्वात् — इति। ईदृश एव नाभिहृत्कण्ठतालुब्राह्मभैरवबिलाद्यधिष्ठानक्रमप्राप्त ऊर्ध्वतरणक्रम उत्तरस्तथोत्तरन्त्यत इत्युत्तरो बन्ध उत्तरणमुत्तरो मोक्षस्तद् एवंविधा उत्तरा यत्र न सन्त्युत्तरं च शब्दनं तत् सर्वथा ईदृशं तादृशमिति व्यवच्छेदं कुर्यात्तद्यत्र न भवत्यव्यवच्छिन्नमिदमनुत्तरम्। इदमित्यपि हि व्यवच्छिन्नोत्तरव्यवच्छेदप्राणमेव — इति व्य्वच्छेदकत्वाद्विकल्पात्मैवात एव यावदनुत्तरे रूपे प्रविविक्षुर्मायीयः प्रमाता तावत् कल्पित एव विशेषात्मनि तत्र त्वविकल्पितं यद् अविनाभावि तद्विना कल्पितरूपास्फुरणात्तदेव वस्तुतोऽनुत्तरम्। तत्र हि भावनादेरनुपपत्तिरेव वस्तुतः — इति भावनाकरणोज्झितत्वमुक्तं न त्वनुपयुक्तित एव तद् ईदृशमनुत्तरं व्य्ववहारवृत्तिष्वप्येवमेव — इति। तदुक्तं मयैव स्तोत्रे
वितत इव नभस्यविच्छिदैव प्रतनु पतन्न विभाव्यते जलौघः।
उपवनतरुवेश्मनीध्रभागाद्युपधिवशेन तु लक्ष्यते स्फुटं सः॥ इति।
... तद्वत् परभैरवोऽतिसौक्ष्म्यादनुभवगोचरमेति नैव जातु॥
अथ देशाकृतिकालसन्निवेशस्थितिसंस्पन्दितकारकत्वयोगाः।
जनयन्त्यनुभाविनीं चितिं ते झटिति न्यक्कृतभैरवीयबोधाः॥
इत्यादि। तथा च वक्ष्यत उत्तरस्याप्यनुत्तरमिति। व्याख्यायते चैतत्। एवमेव नरात्मनः शाक्तमुत्तरं ततोऽपि शाम्भवं तथा तेष्वपि भूततत्त्वात्ममन्त्रेश्वरशक्त्यादिभेदेन स्वात्मन्येवोत्तरोत्तरत्वं भूतादिष्वपि पृथिव्यादिरूपतया जाग्रत उत्तरं स्वप्नस्ततः सुप्तं ततस्तुर्यं ततोऽपि तदतीतं जाग्रदादिष्वपि स्वात्मन्येव चतुरादिभेदतयोत्तरोत्तरत्वम्। तदेतत् श्रीपूर्वपञ्चिकायां मयैव विस्तरतो निर्णीतमिहानुपयोगात्ग्रन्थगौरवाच्च न वितत्योक्तम्। तद् ईदृशमौत्तराधर्यद्वैतसम्मोहाधायि उत्तरत्वं तथा विप्रराजन्यवैश्यशूद्रान्त्यजातिविभागमयमूनाधिकत्वं यत्र न स्याद्भावप्राधान्यमुत्तरशब्दस्य। उत्तराः पश्यन्त्याद्याः शक्तयोऽघोराद्याः पराद्यास्ता यत्र न स्युर्नुद प्रेरण इत्यस्य नोदनं नुत् तया तरणं दीक्षाक्रमेण तरः शिष्यचैतन्ये गुरुचैतन्यं प्रेर्यते तेन हंसप्राणादिशून्यविषुवत्प्रभृतिस्थानभेदपरिपाट्या सकले निष्कलेऽपि वा पूर्णाहुतियोजनिकादिस्थित्या मोक्षदां दीक्षां विधत्ते तद् अत्र चैतन्यस्य स्वप्रकाशस्य व्यापिनो देशकालाकारविशेषाविशेषितस्य कथङ्कारमिमा विडम्बनाः। तद् एवंविधो नुदा प्रेरणेन तरस्तरणं यत्र न भवति तद् अनुत्तरम्। यद्वक्ष्यते
एवं यो वेत्ति तत्त्वेन तस्य निर्वाणगामिनी।
दीक्षा भवति...॥
इति। अनिति श्वसितीति क्विपि अन् — अणुरात्मा देहपुर्यष्टकादिस्तथाननं जीवनम् अन् देहाद्यन्तर्गतैव भिन्नभिन्नशक्त्याद्यहन्ताशून्यप्राया जीवनाख्या वृत्तिर्यः शून्यप्रमातेत्यभिहितस्तस्यैवोत्तरत्वं सर्वतः परमार्थतयाधिक्यं यत्र — भैरवैकमयत्वात्। जडाजडभरिते जगति जडैर्जीवदेकमग्नैः स्थीयते जीवतां च जीवनं नाम प्रागुक्तं ज्ञानक्रियारूपमेकं पारमेश्वर्यं सर्वेषां परत्रापि हि स्ववत्। देहादिरेव पृथक्तया भाति। यत् पुनः प्राणनं तद् अभेदेनैव स्वप्रकाशमेतदेव च परमार्थः। यदुक्तं श्रीमदुत्पलदेवपादैः
ज्ञानं क्रिया च भूतानां जीवतां जीवनं मतम्।
इति। तथा च जीवनं ज्ञानक्रिय एवेति। अ इति च येयममायीयाश्रौतनैसर्गिकमहाप्रकाशविश्रान्तनिस्तरङ्गचिदुदधिस्वात्मचमत्काररूपा शाक्तोल्लासमयविश्वामर्शनरूपपरिपूर्णाहम्भावप्रथमपर्यवसानोभयभूमिगा कला तस्या एव वक्ष्यमाणनयेन येयं नुद् विसर्गान्तता तस्या एव तरः प्लवनं — सर्वोपरिवृत्तित्वं यत्र। अविद्यमाना देशकालगमनागमनादिद्वैतसापेक्षा नुत् प्रेरणा क्रमात्मकक्रियामयी यत्र तद् अनुद् आकाशादि लोकप्रसिद्ध्या ततोऽपि सातिशयमनुत्तरं तस्यापि ह्याकाशादेः संयोगिघटादिचित्रोपाधिवशात्समवायिशब्दादियोगाच्च स्यादपीदृशी सक्रमा क्रिया। संवित्तत्त्वे तु सर्वतोऽनवच्छिन्नपूर्णस्वातन्त्र्यैश्वर्यसारे विच्छिन्नचमत्कारमयविश्रान्त्या स्वीकृतशङ्क्यमानोपाधिभावसकलेदन्तास्पदभावपूगपरिपूरिताहमात्मनि निराभासे सदाभासमाने स्वीकाराभासीकृतानाभास इदन्ताभासतदनाभाससारदेशकालापेक्षक्रमाभावादक्रमैव स्वात्मविमर्शसंरम्भमयी मत्स्योदरीमतादिप्रसिद्धा विमर्शाभिधा क्रियेति तदेवानुत्तरम्। अतिशयमात्रे तमपो विधिर्द्विवचनविभज्योपपदेऽत्र तरप्। तत्रायं शुक्लोऽयं शुक्लोऽयमनयोरतिशयेन शुक्ल इति वाक्येऽयमर्थः — अनयोः शुक्लयोर्मध्यादतिशयेनायं शुक्लः शुक्लतर एषां तु शुक्लानामयमतिशयेन शुक्ल इति कोऽयमधिकोऽर्थस्तथाहि — अयं प्रासादः शुक्लोऽयं पटश्च शुक्लोऽयं हंसश्च शुक्ल एषां सातिशयः शुक्लतम इति तत्र प्रासादोऽपि शुक्लः पटोऽपि शुक्ल इति किमिवाधिकमुक्तं स्यात्।...
Tadgranthinirdalanārtha evāyamasmākaṁ tacchāsanapavitritānāṁ yatnaḥ| Uktaḥ sambandhaḥ| Abhidheyaṁ trīśiketi tisṛṇāṁ śaktīnāmicchājñānakriyāṇāṁ sṛṣṭyādyudyogādināmāntaranirvācyānāmīśikā īśvarī īśanā ceśitavyāvyatirekeṇaiva bhāvinī — Ityetacchaktibhedatrayottīrṇā tacchaktyavibhāgamayī saṁvidbhagavatī bhaṭṭārikā parā abhideyaṁ tadyogādeva cedamabhidhānaṁ trīśikākhyam| Triṁśaketyapi guravaḥ paṭhantyakṣaravādasāmyācca niruktamāhuḥ — Tisraḥ śaktīḥ kāyati — Iti triṁśakā na tu triṁśatślokayogāttriṁśikā etāvato'pi triṁśakārthatvāt| Tathāhi śrītantrasāre
Triṁśakārthastvayā proktaḥ sārdhakoṭipravistaraḥ|
iti| Abhidhānābhideyayośca para eva sambandhaḥ tādātmyāt — Ityuktaprāyam| Prayojanaṁ ca sarvapramātṝṇāṁ vibhoḥ paraśaktipātānugrahavaśotpannaitāvadanuttarajñānabhājanabhāvānāmitthaṁ nijasvarūpahṛdayaṅgamībhāvena nijāmodabharakrīḍābhāsitabhedasya nikhilabandhābhimatatattvavrātasya svātmacamatkārapūrṇāhantātādātmyabhairavasvarūpābhedasamāveśātmikā jīvata eva muktiḥ| Prāṇadehādibhūmāveva hyantarbahiṣkaraṇaviṣayāyāṁ preraṇākhyāyāmudyogabalajīvanādirūpāyāṁ rūḍhasya bandhābhimatebhyo muktiḥ — Iti gīyate| Truṭite'pi hi māyīye saṁskāramātre keyaṁ muktivācoyuktiḥ kimapekṣayā veti| Taduktaṁ śrīspande
Iti vā yasya saṁvittiḥ krīḍātvenākhilaṁ jagat|
Sa paśyansatataṁ yukto jīvanmukto na saṁśayaḥ||
iti| Sphuṭībhaviṣyati cetad avidūra eva| Tadanena svasaṁvedanena prayojanamevātra sakalapumarthaparyavasānam — Iti prayojanaprayojanānavakāśaḥ| Uktānyeva sambandhābhidheyaprayojanāni|
Atha granthārtho vyākhyāyate| Anuttaramiti na vidyata uttaramadhikaṁ yato yathā hi tattvāntarāṇi ṣaṭtriṁśad anāśritaśivaparyantāni parabhairavabodhānupraveśāsāditatathābhāvasiddhīni saṁvidamadhikayanti naivaṁ parā paripūrṇā parabhairavasaṁvittasyāḥ sadā svayamanargalānapekṣaprathācamatkārasāratvāt| Tathā na vidyata uttaraṁ praśnaprativacorūpaṁ yatra yata eva hi mahāsaṁvitsindhorullasadanantapratibhāparyantadhāmna ullāsyapraśnapratibhānādipātraṁ bhavati śiṣyastadeva vastutastattvaṁ satatoditam — Iti kimivācāryīyamuttaramanyatsyāt| Uttaraṇamuttaro bhedavādābhimato'pavargaḥ sa hi vastuto niyatiprāṇatāṁ nātikrāmati| Tathāhi prathamaṁ śarīrātprāṇabhūmāvanupraviśya tato'pi buddhibhuvamadhiśayya tato'pi spandanākhyāṁ jīvanarūpatāmadhyāsya tato'pi sarvavedyaprakṣayātmaśūnyapadamadhiṣṭhāya tato'pi sakalamalatānavatāratamyātiśayadhārāprāptau śivatvavyaktyā aṇurapavṛjyata āropavyarthatvāt — Iti| Īdṛśa eva nābhihṛtkaṇṭhatālubrāhmabhairavabilādyadhiṣṭhānakramaprāpta ūrdhvataraṇakrama uttarastathottarantyata ityuttaro bandha uttaraṇamuttaro mokṣastad evaṁvidhā uttarā yatra na santyuttaraṁ ca śabdanaṁ tat sarvathā īdṛśaṁ tādṛśamiti vyavacchedaṁ kuryāttadyatra na bhavatyavyavacchinnamidamanuttaram| Idamityapi hi vyavacchinnottaravyavacchedaprāṇameva — Iti vyvacchedakatvādvikalpātmaivāta eva yāvadanuttare rūpe pravivikṣurmāyīyaḥ pramātā tāvat kalpita eva viśeṣātmani tatra tvavikalpitaṁ yad avinābhāvi tadvinā kalpitarūpāsphuraṇāttadeva vastuto'nuttaram| Tatra hi bhāvanāderanupapattireva vastutaḥ — Iti bhāvanākaraṇojjhitatvamuktaṁ na tvanupayuktita eva tad īdṛśamanuttaraṁ vyvavahāravṛttiṣvapyevameva — Iti| Taduktaṁ mayaiva stotre
Vitata iva nabhasyavicchidaiva pratanu patanna vibhāvyate jalaughaḥ|
Upavanataruveśmanīdhrabhāgādyupadhivaśena tu lakṣyate sphuṭaṁ saḥ|| Iti|
... tadvat parabhairavo'tisaukṣmyādanubhavagocarameti naiva jātu||
Atha deśākṛtikālasanniveśasthitisaṁspanditakārakatvayogāḥ|
Janayantyanubhāvinīṁ citiṁ te jhaṭiti nyakkṛtabhairavīyabodhāḥ||
ityādi| Tathā ca vakṣyata uttarasyāpyanuttaramiti| Vyākhyāyate caitat| Evameva narātmanaḥ śāktamuttaraṁ tato'pi śāmbhavaṁ tathā teṣvapi bhūtatattvātmamantreśvaraśaktyādibhedena svātmanyevottarottaratvaṁ bhūtādiṣvapi pṛthivyādirūpatayā jāgrata uttaraṁ svapnastataḥ suptaṁ tatasturyaṁ tato'pi tadatītaṁ jāgradādiṣvapi svātmanyeva caturādibhedatayottarottaratvam| Tadetat śrīpūrvapañcikāyāṁ mayaiva vistarato nirṇītamihānupayogātgranthagauravācca na vitatyoktam| Tad īdṛśamauttarādharyadvaitasammohādhāyi uttaratvaṁ tathā viprarājanyavaiśyaśūdrāntyajātivibhāgamayamūnādhikatvaṁ yatra na syādbhāvaprādhānyamuttaraśabdasya| Uttarāḥ paśyantyādyāḥ śaktayo'ghorādyāḥ parādyāstā yatra na syurnuda preraṇa ityasya nodanaṁ nut tayā taraṇaṁ dīkṣākrameṇa taraḥ śiṣyacaitanye gurucaitanyaṁ preryate tena haṁsaprāṇādiśūnyaviṣuvatprabhṛtisthānabhedaparipāṭyā sakale niṣkale'pi vā pūrṇāhutiyojanikādisthityā mokṣadāṁ dīkṣāṁ vidhatte tad atra caitanyasya svaprakāśasya vyāpino deśakālākāraviśeṣāviśeṣitasya kathaṅkāramimā viḍambanāḥ| Tad evaṁvidho nudā preraṇena tarastaraṇaṁ yatra na bhavati tad anuttaram| Yadvakṣyate
Evaṁ yo vetti tattvena tasya nirvāṇagāminī|
Dīkṣā bhavati...||
iti| Aniti śvasitīti kvipi an — Aṇurātmā dehapuryaṣṭakādistathānanaṁ jīvanam an dehādyantargataiva bhinnabhinnaśaktyādyahantāśūnyaprāyā jīvanākhyā vṛttiryaḥ śūnyapramātetyabhihitastasyaivottaratvaṁ sarvataḥ paramārthatayādhikyaṁ yatra — Bhairavaikamayatvāt| Jaḍājaḍabharite jagati jaḍairjīvadekamagnaiḥ sthīyate jīvatāṁ ca jīvanaṁ nāma prāguktaṁ jñānakriyārūpamekaṁ pārameśvaryaṁ sarveṣāṁ paratrāpi hi svavat| Dehādireva pṛthaktayā bhāti| Yat punaḥ prāṇanaṁ tad abhedenaiva svaprakāśametadeva ca paramārthaḥ| Yaduktaṁ śrīmadutpaladevapādaiḥ
Jñānaṁ kriyā ca bhūtānāṁ jīvatāṁ jīvanaṁ matam|
iti| Tathā ca jīvanaṁ jñānakriya eveti| A iti ca yeyamamāyīyāśrautanaisargikamahāprakāśaviśrāntanistaraṅgacidudadhisvātmacamatkārarūpā śāktollāsamayaviśvāmarśanarūpaparipūrṇāhambhāvaprathamaparyavasānobhayabhūmigā kalā tasyā eva vakṣyamāṇanayena yeyaṁ nud visargāntatā tasyā eva taraḥ plavanaṁ — Sarvoparivṛttitvaṁ yatra| Avidyamānā deśakālagamanāgamanādidvaitasāpekṣā nut preraṇā kramātmakakriyāmayī yatra tad anud ākāśādi lokaprasiddhyā tato'pi sātiśayamanuttaraṁ tasyāpi hyākāśādeḥ saṁyogighaṭādicitropādhivaśātsamavāyiśabdādiyogācca syādapīdṛśī sakramā kriyā| Saṁvittattve tu sarvato'navacchinnapūrṇasvātantryaiśvaryasāre vicchinnacamatkāramayaviśrāntyā svīkṛtaśaṅkyamānopādhibhāvasakaledantāspadabhāvapūgaparipūritāhamātmani nirābhāse sadābhāsamāne svīkārābhāsīkṛtānābhāsa idantābhāsatadanābhāsasāradeśakālāpekṣakramābhāvādakramaiva svātmavimarśasaṁrambhamayī matsyodarīmatādiprasiddhā vimarśābhidhā kriyeti tadevānuttaram| Atiśayamātre tamapo vidhirdvivacanavibhajyopapade'tra tarap| Tatrāyaṁ śuklo'yaṁ śuklo'yamanayoratiśayena śukla iti vākye'yamarthaḥ — Anayoḥ śuklayormadhyādatiśayenāyaṁ śuklaḥ śuklatara eṣāṁ tu śuklānāmayamatiśayena śukla iti ko'yamadhiko'rthastathāhi — Ayaṁ prāsādaḥ śuklo'yaṁ paṭaśca śuklo'yaṁ haṁsaśca śukla eṣāṁ sātiśayaḥ śuklatama iti tatra prāsādo'pi śuklaḥ paṭo'pi śukla iti kimivādhikamuktaṁ syāt|...
This (ayam) effort (yatnaḥ) of mine (asmākam) —of the one who has been purified (pavitritānām) by his --of Somānanda-- (tad) instruction (śāsana)— is only for the sake of (arthe eva) breaking (nirdala) its --of the Somānanda's commentary-- (tad) knots (granthi) --all in all, Abhinavagupta is trying to answer all the doubts that were left unanswered in the Somānanda's work--.
The sambandha or relationship (sambandhaḥ) has been (then) declared (uktaḥ).
The abhidheya or subject-matter (abhidheyam) (is) "trīśikā" (tri-īśikā iti). (That term means) the "Īśikā" (īśikā) (or) Mistress (īśvarī) of the three (tisṛṇām) Powers (śaktīnām) (known as) Will, Knowledge and Action (icchā-jñāna-kriyāṇām), which are (also) explained (nirvācyānām) by other (antara) names (nāma) (such as) manifestation (sṛṣṭi), etc. (ādi), (or else) creative activity (udyoga) and so forth (ādi). And (ca) "Īśanā" or "Dominance" (īśanā) (is) being one with (avyatirekeṇa eva bhāvinī) that which is to be dominated (īśitavya). Thus (iti), the subject-matter (of this book) (abhidheyam) (is) Pure Consciousness (saṁvid), i.e. the Most Venerable (bhaṭṭārikā) (and) Supreme (parā) Bhagavatī --the Consort or Power of the Fortunate One-- (bhagavatī), who (simultaneously) transcends (uttīrṇā) the triple division (bheda-trayas) of these (etad) Powers --Will, Knowledge and Action-- (śakti) (and) is immanent --She is not separated-- (avibhāga-mayī) in those (tad) (very aforesaid) Powers (śakti). And (ca) due to (its) connection with (yogāt eva) Her (tad), this (scripture being commented by me) (idam) is entitled (abhidhānam) with the name of (ākhyam) "(Parā)trīśikā" (tri-īśikā).
(Other) Guru-s (guravaḥ) also (api) read (paṭhanti) --i.e. they also call this scripture-- "(Parā)triṁśakā" (triṁśakā iti). And (ca) because of the similarity (sāmyāt) in the utterance (vāda) of the syllables (akṣara), they declared (āhuḥ) (this) etymological interpretation (niruktam): Triṁśakā (triṁśakā) (is) "(the One who) wishes (kāyati) the three (tisraḥ) Powers (śaktīḥ... iti)". However (tu), (She) is not (na) "triṁśikā" (triṁśikā) on account of (Her) connection (yogāt) with thirty (triṁśat) stanzas (śloka). (Why?) Because the meaning (arthatvāt) of "triṁśakā" (triṁśakā) (is the only thing that is relevant) even (api) in the case that (the scripture) were of such an extension (etāvatas) --but it is not, as it really contains thirty-seven stanzas, and not thirty--.
For example (tathāhi), (it is said) in venerable Tantrasāra (tantrasāre):
"The meaning (arthaḥ) of 'triṁśakā' (triṁśakā) has been stated (proktaḥ) by You (tvayā) in a length (pravistaraḥ) of fifteen million (verses) (sārdha-koṭi... iti)".
The relationship (sambandhaḥ) between the title (of the scripture) and (its) subject-matter (abhidhāna-abhideyayoḥ ca) (is) only (eva) "Para" --Supreme-- (paraḥ) due to their identity of nature --viz. both of them deal with the Highest Reality alone-- (tādātmyāt). This was already expressed for the most part (iti ukta-prāyam).
And (ca) among all the self-controlled experients (sarva-pramātṝṇām vibhoḥ) (or) living beings (bhāvānām) who have become receptacles (bhājana) of the Knowledge (jñāna) of such (etāvat) an Anuttara --the Highest Reality-- (anuttara) arisen (utpanna) under the influence of (vaśa) the divine Grace (anugraha) in the form of the highest (para) descent of (pāta) Power (śakti), the purpose (of this scripture) (prayojanam) (is) the Liberation (muktiḥ) of a living being (jīvataḥ) who in this way (ittham) by means of the feeling (bhāvena) coming from the Heart (hṛdayaṅgamī) (called) his own (nija) essential nature (sva-rūpa) (realizes that) the entire (nikhila) group of (vrātasya) tattva-s or categories (tattva), (in general) considered (abhimata) as bondage (bandha), is (really) different divisions (bhedasya) shone forth (ābhāsita) from the Play (krīḍā) which is nothing but the abundance (bhara) of his (nija) Joy (moda). (This Liberation) consists of (ātmikā) an absorption (samāveśa) in the non-duality (abheda) of the nature (sva-rūpa) of Bhairava (bhairava) (characterized by) an identity with (tādātmya) the Perfect (pūrṇa) I-consciousness (ahantā) appearing as the Delight (camatkāra) of one's own Self (sva-ātma).
It is said that (iti gīyate), in the case of one who is situated (rūḍhasya) in the stage (bhūmau eva) of vital energy (prāṇa), body (deha) and so forth (ādi), which --the aforesaid stage-- is verily in the sphere (hi... viṣayāyām) of Antaḥkaraṇa and Bahiṣkaraṇa (antar-bahis-karaṇa), is called (ākhyāyām) stimulator (preraṇa) (and) whose form is (rūpāyām) strenuous and continuous endeavor (udyoga), force (bala), life (jīvana), etc. (ādi), (real Liberation is) deliverance (muktiḥ) from (all that) that is thought of (abhimatebhyaḥ) as bondage (bandha).
(However,) when that which is merely mayic saṁskāra --accumulated impression-- is destroyed (truṭite api hi māyīye saṁskāra-mātre), "what (kā) (is) this (iyam) declaration (vācas-yuktiḥ) of Liberation (mukti)? Or (vā) with reference to (apekṣayā) what (kim... iti) (is it mentioned)?.
That (very thing) (tad) is said (uktam) in venerable Spandakārikā-s (śrī-spande):
"Or (iti vā) he (saḥ) who has that (yasya) knowledge or realization (saṁvittiḥ) (and) is constantly (satatam) united (with the Supreme Self) (yuktaḥ) views (paśyan) the whole (akhilam) world (jagat) as a (divine) play (krīḍātvena). He is liberated while living (jīvanmuktaḥ), there is no (na) doubt (saṁśayaḥ... iti) (about it)".
And (ca) this (etad) will become evident (sphuṭī-bhaviṣyati) soon (avidūraḥ eva).
Therefore (tad), (since) the purpose (prayojanam eva) here --in the current scripture-- (atra), appearing as this Self-realization (anena sva-saṁvedanena), comprehends (paryavasānam) the Goal (artha) of all (sakala) men (pum... iti), (to open an investigation into) the purpose (prayojana) of the purpose (prayojana) is not applicable (in this context) (anavakāśaḥ).
(In this manner,) relationship, subject-matter and purpose (sambandha-abhidheya-prayojanāni) have been (duly) established (uktāni eva).
Now (atha) the meaning (arthaḥ) of the verse --the stanza 1 itself-- (grantha) is explained (vyākhyāyate):
(The word) "anuttara" (an-uttaram iti) (can be explained in sixteen ways:)
(1) There is nothing "uttara" or "additional" (na vidyate uttaram adhikam) than which (yatas). For instance (yathā hi), the thirty-six (ṣaṭ-triṁśat) other tattva-s or categories (tattva-antarāṇi) that end in (paryantāni) Anāśritaśiva --Śiva devoid of categories-- (anāśrita-śiva) —whose proof (siddhīni) of (their) existence (bhāva) having this or that nature (tathā-bhāva) is obtained (āsādita) from (their) constant penetration into (anupraveśa) the Consciousness (bodha) of the Supreme (para) Bhairava (bhairava)— point to Saṁvid or Pure Consciousness as being higher than themselves (saṁvidam adhikayanti), (but) the Highest (parā) (and) Perfect (paripūrṇā) Pure Consciousness (saṁvid) (known as) the Supreme (para) Bhairava (bhairava) is not (na) like that (evam) --i.e. Saṁvid does not point to another reality whatsoever superior to Herself-- because Her essence is itself always (tasyāḥ sadā... svayam... sāratvāt) a Delight (camatkāra) (shining forth as) a unrestrained (anargala) (and) independent (anapekṣa) expansion (prathā).
(2) Likewise (tathā), there is no "uttara" (na vidyate uttaram) —i.e. that which is an answer (prativacas-rūpam) to a question (praśna)— in which --in Anuttara-- (yatra). (Why?) Because (hi), from Abode (dhāmnaḥ) whose border (paryanta) is the Infinite (ananta) Pratibhā --Parāvāk or Supreme Speech-- (pratibhā) coming forth (ullasat) from which --from Anuttara-- (yatas eva), i.e. from the Great (mahā) Ocean (sindhoḥ) of Pure Consciousness (saṁvid), the disciple (śiṣyaḥ) becomes (bhavati) competent (pātram) with regard to intellectual brilliance (pratibhāna) and so forth (ādi) (in order to formulate) the question (praśna) to be raised (ullāsya). That very (tad eva) Principle (tattvam) (is then,) as a matter of fact (vastutas), constantly active (satata-uditam). Thus (iti), how possibly (kim iva) could there be (syāt) another (anyat) answer (uttaram) coming from the Ācārya or Guru (ācāryīyam) (than the perfect one)?
(3) "Uttara" (uttaraḥ) (means) "crossing over" (uttaraṇam), viz. "apavarga" or "liberation" (apavargaḥ) as thought of (abhimataḥ) by the doctrine (vāda) of dualism (bheda). (He is then called "Anuttara" because no "crossing over" is necessary to attain Him. Besides, paradoxically,) it --such a doctrine of dualism-- (saḥ) does really not (hi vastutas... na) cross over (atikrāmati) the niyatiśakti --the power generating restriction in the sense organs-- (niyati-prāṇatām).
For instance (tathā-hi), firstly (prathamam) one penetrates into --lit. penetrating-- (anupraviśya) the stage (bhūmau) of the (individual) vital energy (prāṇa) from the physical body (śarīrāt) --i.e. one considered himself as the physical body but next he realizes he is really the vital energy--. After that (tatas api), one rests on --lit. resting on-- (adhiśayya) the stage (bhuvam) of the intellect (buddhi) --one considers himself as the intellect--. After that (tatas api), one gets into --lit. getting into-- (adhyāsya) that which is called "spandana" --the universal vital energy-- (spandana-ākhyām) whose nature (rūpatām) is life (jīvana). After that (tatas api), one arrives at --lit. arriving at-- (adhiṣṭhāya) the state (padam) of void (śūnya) whose essence (ātma) is the dissolution (prakṣaya) of all (sarva) the knowables --the objects-- (vedya). After that (tatas api), on the attainment (prāptau) of the summit --the highest point-- (dhārā) of superiority (atiśaya) (with reference to) "tāratamya" or "gradation" (tāratamya) (which is marked by) a decrease (tānava) of all (sakala) the impurities (mala), the limited individual (aṇuḥ) is absolved --i.e. he is liberated-- (apavṛjyate) by the manifestation (vyaktyā) of the State of Śiva (śivatva). (But,) due to the uselessness (vyarthatvāt) of (that) ascent (āropa... iti), (as all the previous stages are the State of Śiva too, what was the point of undertaking such a huge task to attain the summit of superiority with reference to gradation?).
(4) (In the same way,) "uttara" (uttaraḥ) (may mean) a succession (kramaḥ) of ascents --lit. acts of crossing over upwards-- (ūrdhva-taraṇa) accomplished (prāptaḥ) (by following) a sequence (krama) of seats --as if steps in a stair-- (adhiṣṭhāna) (such as) navel (nābhi), heart (hṛd), throat (kaṇṭha), palate (tālu), Sahasrāra --the cakra located in the crown of the head-- (brāhma), Brahmarandhra --lit. the hole of Bhairava-- (bhairava-bila), etc. (ādi). (Then He is known as Anuttara because no ascent through all those aforesaid "seats" is really necessary to attain Him).
(5) Similarly (tathā), "uttara" (uttaraḥ) (might also mean) bondage (bandhaḥ) because they (should) escape (uttaranti) from this (atas) --i.e. the people should escape from bondage--. "Uttara" (uttaraḥ) (also means) "crossing over" (uttaraṇam) (in the sense of) Liberation (mokṣaḥ). Therefore (tad), (He is Anuttara) in whom (yatra) such (evaṁvidhāḥ) "uttara-s" --i.e. bondage and Liberation-- (uttarāḥ) do not (na) exist (santi). (In a nutshell, He, being all the things, is called Anuttara because there is no bondage from which He should escape, and consequently the entire question about escaping --Liberation-- is futile in His case. Where will He go when all is Himself? And what was really left behind in the imaginary escape when all that is also Himself?).
(6) And (ca) "uttara" (uttaram) (could also indicate) the act of speaking (śabdanam tad) which limits (vyavacchedam kuryāt) (the Highest Reality) in all respects (sarvathā), (for example:) "It has these qualities (īdṛśam), it is in such a manner (tādṛśam iti)". Therefore (tad), This (idam) (is) uninterrupted Anuttara (avyavacchinnam... anuttaram) in which (yatra) there is not (na bhavati) (that kind of limitations).
(7) Even (api) (to call the Highest Reality) "This" (idam iti) is (also) essentially indeed (hi... prāṇam eva) exclusion (vyavaccheda) (in the form of) a limited (vyavacchinna) "uttara" or way of speaking (uttara). Thus (iti), (to call the Highest Reality "This") is (just) a vikalpa or thought (vikalpa-ātmā eva) because of its excluding --it includes This but excludes the rest-- (vyvacchedakatvāt). For this very reason (atas eva), as long as (yāvat) the mayic experient --the limited individual-- (māyīyaḥ pramātā) wishes to enter (pravivikṣuḥ) the nature of Anuttara (anuttare rūpe), so long (tāvat) (he remains) in a particular "kalpita" --in a realm of thoughts which is "determined"-- (kalpite eva viśeṣa-ātmani). In that context (tatra tu), what is not determined by vikalpa or thought (avikalpitam yad) (is) "avinābhāvi" or "inherent in all" (avinābhāvi) because without It there would be no manifestation of what is "kalpita" or "determined by vikalpa" (tad vinā kalpita-rūpa-asphuraṇāt). (And) That --what is not determined by vikalpa or thought, what is inherent in all-- (tad eva) (is) really (vastutas) Anuttara (anuttaram).
(Consequently,) in That --in Anuttara-- (tatra) (there is) truly (hi... vastutas) inapplicability (anupapattiḥ eva) of (such things as) contemplation, etc. (bhāvanā-ādeḥ). In this way (iti), (Anuttara) is said to be (uktam) a State free from (ujjhitatvam) contemplation (bhāvanā) (and) karaṇa (karaṇa). However (tu), (it) does not (na) (mean that contemplation and karaṇa) are useless (anupayuktitaḥ eva). Therefore (tad), such (īdṛśam) an Anuttara (anuttaram) (is) thus (present) (evam eva) even (api) in the activities (vṛttiṣu) of the ordinary life (vyvavahāra... iti).
I said (uktam mayā eva) that (very truth) (tad) in a (certain) hymn (stotre):
"A very fine (prathanu) quantity of water (jala-oghaḥ) constantly (avicchidā eva) falling (patan) --i.e. a drizzle-- is not (na) perceived distinctly (vibhāvyate) in the extensive sky (vitate iva nabhasi). But (tu) it --the drizzle-- (saḥ) is perceived (lakṣyate) clearly (sphuṭam) by superimposition (upadhi-vaśena) over the trees (taru) of a small forest (upavana), over a portion (bhāga) of the eaves of the roof (nīdhra) of a house (veśma), etc. (ādi)... in the same way (tadvat), the Supreme Bhairava (para-bhairavaḥ), since He is extremely subtle (atisaukṣmyāt), never (na eva jātu) enters into (eti) the sphere (gocaram) of experience (anubhava). Now (atha), through their connection with means (yogāḥ) whose activity (kārakatva) is produced (saṁspandita) by space (deśa), form (ākṛti), time (kāla), arrangement (sanniveśa) (and) state (sthiti), the ones whose awareness (bodhāḥ) of Bhairava (bhairavīya) is subdued (nyakkṛta) instantly (jhaṭiti) generate (janayanti) Your (te) Knowing (anubhāvinīm) Consciousness (citim) --i.e. they bring Bhairava to the sphere of experience (they make Him perceptible, as it were) by generating His own Consciousness (Citi or Śakti)--".
etcetera (iti-ādi).
And (ca) in this manner (tathā) it will be declared later on (vakṣyate) that even (api) "uttara" or "answer" (uttarasya) is not an answer (anuttaram iti).
(For now,) this (etad) is (what) is explained (vyākhyāyate ca) (about Anuttara:)
(8) Thus (evam), Śāktopāya (śāktam) (is) higher (uttaram) than that based on (ātmanaḥ) "nara" or limited individual --viz. Āṇavopāya-- (nara), (and) Śāmbhavopāya (śāmbhavam) (is) even (api) (higher) than that one --i.e. than Śāktopāya-- (tatas). Similarly (tathā), even among those (upāya-s or means) (teṣu) (there is) a gradation --lit. a state of higher and higher-- (uttara-uttaratvam) with regard to one's own Self (sva-ātmani eva) in the form of a division (bhedena): (e.g.) gross elements (bhūta), tattva or category (tattva), lords of the Mantra (mantra-īśvara), powers (śakti) and so on (ādi). (And) even (api) among the gross elements and the rest (bhūta-ādiṣu), (there is a gradation) in the form of (rūpatayā) earth (pṛthivī), etc. (ādi). Dreaming (svapnaḥ) (is) higher (uttaram) than wakefulness (jāgrataḥ), deep sleep (suptam) (is higher) than that --i.e. than dreaming-- (tatas), Turya --the Fourth State of consciousness-- (turyam) (is higher) than that --i.e. than deep sleep-- (tatas), (and finally Turyātīta or) the (State) which is beyond (atītam) that --i.e. beyond Turya-- (tad) (is) even (api) (higher) than that --i.e. than Turya-- (tatas). (And) even (api) among wakefulness, etc. (jāgra-ādiṣu) (there is) a gradation (uttara-uttaratvam) with respect to one's own Self (sva-ātmani eva) in the form of a division (bhedatayā) into four (states) (catur) and so forth (ādi).
That very (subject-matter) (tad etad) was extensively (vistaratas) investigated (nirṇītam) by me (mayā eva) in venerable Pūrvapañcikā (śrī-pūrvapañcikāyām). (But) it is not (na) described (uktam) here (iha) at length (vitatya) since doing so would be of no use (anupayogāt) and (ca) (then) the book would become too "heavy" --too long-- (unnecessarily) (grantha-gauravāt).
Therefore (tad), such (īdṛśam) a state of "uttara" as a gradation (uttaratvam) causes (ādhāyi) the full delusion (sammoha) of dualism (dvaita) (that appears) as the condition of being below and above (auttarādharya). (Anuttara is then This where there is no "uttara" or gradation at all!).
(9) Likewise (tathā), (Anuttara is This One) in whom (yatra) there is no (na syāt) ("uttara" or) "state of excess and deficiency" (ūna-adhikatvam) consisting of (mayam) the division (vibhāga) of castes (jāti): brāhmaṇa (vipra), kṣatriya (rājanya), vaiśya (vaiśya) (and) śūdra (śūdra) —the ones of the lowest caste (antya-jāti)—. (In this context, there is then) prevalence (prādhānyam) of an abstract sense (bhāva) to the word (śabdasya) "uttara" (uttara), (i.e. it is considered as "a state of excess and deficiency", which is an abstract concept).
(10) The "uttara-s" (uttarāḥ) (are) the powers (śaktayaḥ) (known as) Paśyantī, etc. (paśyantī-ādyāḥ). (As a result, Anuttara is This in which there are no such powers).
(11 and 12) (Anuttara is This One) in whom (yatra) there are not (na syuḥ) the (powers called) Aghorā, etc. and Parā, etc. (aghorā-ādyāḥ parā-ādyāḥ tāḥ).
(13) (Coming from) the root "nud" (nud-a) in the sense of "to set in motion" (preraṇe iti), the term "nut" (nut) (would mean) its (asya) act of impelling or pushing (nodanam). By that ("nut" or act of impelling) (tayā), "tara" (taraḥ) (or) crossing over (taraṇam) (takes place) by the method (krameṇa) of initiation (dīkṣā). (In other words, "nuttara" could mean "a crossing over brought about through the act of impelling by the method of initiation". All in all,) the consciousness (caitanya) of the Guru (guru) is set in motion (preryate) in the consciousness (caitanye) of the disciple (śiṣya). On that account (tena), (either) in sakala (sakale) or (api vā) in niṣkala (niṣkale) --two types of initiation--, (the Guru) produces (vidhatte) an initiation (dīkṣām) which gives Liberation (mokṣa-dām) by the method (paripāṭyā) relating to different (bheda) positions (sthāna) (such as) the middle space between exhalation and inhalation (viṣuvat), etc. (prabhṛti) which are devoid of (śūnya) prāṇa --vital energy going out with every exhalation-- (prāṇa), etc. (ādi) during the practice of the Haṁsa mantra (haṁsa), (and also) through the settled practice (sthityā) of yojanikā (yojanikā) and so forth (ādi) during the full (pūrṇa) oblation (āhuti). With reference to that --to the initiations-- (tad), how (kathaṅkāram), in this context (atra), (did) these (imāḥ) mockeries (viḍambanāḥ) (come into existence) in the case of Caitanya --Consciousness in Absolute Freedom-- (caitanyasya) which is Self-effulgent (sva-prakāśasya), All-pervasive (vyāpinaḥ) (and) cannot be defined (aviśeṣitasya) by particular characteristics (viśeṣa) (such as) space (deśa), time (kāla) (and) form (ākāra)?
Therefore (tad), Anuttara (anuttaram) (is) That (tad) where (yatra) there is not (na bhavati) such a (evaṁvidhaḥ) "tara" (taraḥ) (or) "crossing over" (taraṇam) through "nut" (nudā) (or) "the act of setting in motion" (preraṇena).
As (yad) will be declared later on (vakṣyate):
"There is (bhavati) 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)".
(14) "An" (an) (derived from) the root "an" --to breathe-- (an iti) (plus) the suffix "kvip" (kvipi) (would indicate) "he breathes" (śvasiti iti). (In a nutshell, "an" is symbolic of) the "aṇu" (aṇuḥ) (or) individual self --limited individual-- (ātmā) who is (identified with) physical body, (deha), subtle body (puryaṣṭaka), etc. (ādiḥ). Similarly (tathā), "an" (an) (may mean) "anana" (ananam) (or) "life" (jīvanam), i.e. existence (vṛttiḥ) present (antargatā eva) in the physical body (deha) and so on (ādi) whose name is (ākhyā) "life" (jīvan) (but) which is mostly (prāyā) devoid of (śūnya) I-consciousness (ahantā) (and) consists of powers (śakti), etc. (ādi) that are different from each other (bhinna-bhinna). (This is the case with the knower) who (yaḥ) is called (abhihitaḥ) "experient of the void" (śūnya-pramātā iti). Because of His consisting of one (ekamayatvāt) Bhairava (bhairava), (Anuttara is the One) in whom (yatra) (there is) superiority (uttaratvam) with reference to that --to both the individual self and the experient of the void-- (tasya eva) (along with) pre-eminence (ādhikyam) as the Highest Reality (parama-arthatayā) everywhere (sarvatas).
In (this) world (jagati) full of (bharite) inert and living entities (jaḍa-ajaḍa), as the inert entities (jaḍaiḥ) are immersed only in (ekamagnaiḥ) the living ones (jīvat), there is existence of the former (sthīyate) --in short, the existence of the inert entities depends on the existence of the living entities--. And (ca) life (jīvanam) of all the living entities (jīvatām... sarveṣām) (is) of course (nāma) only (ekam) the abovementioned (prāk-uktam) (two Powers of) Knowledge and Action (jñāna-kriyā-rūpam) of the Supreme Lord (pārama-īśvaryam), just as (vat) in oneself (sva) even so (api) in others (paratra) --in both oneself and other living beings--. (It is) only (the group of) body (deha... eva) and so forth (ādiḥ) that appears (bhāti) as different (pṛthaktayā).
However (punar), That (tad) which (yad) (is) "Prāṇana" or "Life" (prāṇanam) (is) Self-effulgent (sva-prakāśam) (and exists always) in unity (abhedena eva) (in all the experients). And (ca) This (etad) (is) certainly (eva) the Highest Reality (parama-arthaḥ).
As (yad) has been established (uktam) by most venerable Utpaladeva (śrīmat-utpaladeva-pādaiḥ):
"(The duet composed of) Knowledge (jñānam) and (ca) Action (kriyā) is to be considered as (matam) the life (jīvanam) of (both) the living beings (jīvatām) (and) the gross elements (depending on such living beings) (bhūtānām... iti)".
Accordingly (tathā ca), "Knowledge and Action" (jñāna-kriye) (are) indeed (eva) "Jīvana" or "Life" (jīvanam... iti)".
(15) Also (ca), "a" (in Anuttara) (a iti) (is) this (iyam) Kalā or Śakti (kalā) whose nature (yā... rūpā) is the Delight (camatkāra) of one's own (sva) Self (ātma) (or) Motionless (nistaraṅga) Ocean (udadhi) of Consciousness (cit) resting on (viśrānta) the Natural (naisargika) Great (mahā) Light (prakāśa) that is "amāyīya" --viz. this Natural Great Light is beyond Māyā-- (amāyīya) (and) not sanctioned by the Veda-s --there is no reference to this Natural Great Light in the Veda-s-- (aśrauta) (and) who --i.e. Kalā or Śakti-- is stationed (gā) in both (ubhaya) the initial (prathama) (and) the final (paryavasāna) stage (bhūmi) of the Fully Perfect (paripūrṇa) I-consciousness (aham-bhāva) whose form (rūpa) comprises (āmarśana) the universe (viśva) which is full of (maya) the splendorous Joy (ullāsa) of Śakti (śākta). The "nut" --lit. the act of setting in motion-- (nut) of that ("a" or Śakti) (tasyāḥ eva), by a principle (nayena) which will be enunciated later (vakṣyamāṇa), (is) this (iyam) which (yā) constitutes the culmination (antatā) of the Emission (visarga). (Finally,) the "tara" (taraḥ) of that ("nut" or "culmination of the Emission") (tasyāḥ eva) (is) the act of swimming (plavanam), viz. where (yatra) there is continuance of the existence (of such a "nut") (vṛttitvam) over (upari) everything (else) (sarva).
(16) "Anut" (anud), well-known (prasiddhyā) among the people (loka) as "ākāśa" or "ether" (ākāśa), etc. (ādi) (is) that (tad) where (yatra) there is no (avidyamānā) "nut" (nud) (or) act of setting in motion --impelling or pushing-- (preraṇā), which is dependent on (sāpekṣā) dualism (dvaita) (in the form of) going (gamana) (and) coming (āgamana) in space and time (deśa-kāla), etc. (ādi) (and) is replete with (mayī) activities (kriyā) based on (ātmaka) succession (krama). Anuttaram (annutaram) (is to be then interpreted as "tara" or) superior (sātiśayam) even to that --to "anut" or "ether"-- (tatas api), because (hi) in the case of that "ether", etc. (tasya api... ākāśa-ādeḥ) (there is) such a (īdṛśī) activity (kriyā) furnished with succession (sakramā) owing to (vaśāt) different (citra) appearances (upādhi) of its contact with a pot (saṁyogi-ghaṭa), etc. (ādi) and (ca) on account of (yogāt) its close connection with the sound (samavāyi-śabda) and so forth (ādi).
Nevertheless (tu), in the Principle (tattve) (called) Pure Consciousness --i.e. Anuttara-- (saṁvid) whose essence (sāre) is the Sovereignty (aiśvarya) of the completely (sarvatas) Perfect (pūrṇa) (and) Uninterrupted (anavacchinna) Svātantrya --Absolute Freedom-- (svātantrya), whose nature (ātmani) is "Aham" or "I" (aham) totally filled with (paripūrita) all (sakala) the positive entities --i.e. existents-- (bhāva) dwelling in (āspada) "Idantā" or "Thisness" (idantā) with a feeling (bhāva) that appears (upādhi) as "accepted" --in the case of Śiva-- (svīkṛta) (and) "hesitating" --in the case of Anāśritaśiva or Śiva devoid of categories-- (śaṅkyamāna) due to a repose (viśrāntyā) replete with (maya) a Delight (camatkāra) in what is differentiated --i.e. in the universe manifested by Śakti-- (vicchinna), in (the Principle called Pure Consciousness) which is without any appearance --i.e. there is no manifestation in Pure Consciousness-- (nis-ābhāse) (but at the same time) shines forth constantly (sadā-bhāsamāne), where what had no appearance --viz. the universe was unmanifest according to Anāśritaśiva, because He was hesitating at that moment-- (anābhāse) has been made apparent or manifest (ābhāsī-kṛta) by acceptance --Lord Śiva does not hesitate and therefore He accepts the universe manifested by Śakti-- (svīkāra); (here, in the Principle called Pure Consciousness,) the "Activity (kriyā) whose name is (abhidhā) Vimarśa (vimarśa... iti)" —well-known (prasiddhā) in the Matsyodarī and Mata scriptures (matsya-udarī-mata), etc. (ādi) (and) full of (mayī) the impetuosity (saṁrambha) (relating to) the awareness (vimarśa) of one's own (sva) Self (ātma)— (is) devoid of "krama" --lit. succession-- (akramā eva) in the absence of (abhāvāt) sucession (krama) relating to (apekṣa) space (deśa) (and) time (kāla) whose core (sāra) is (both) the manifestation --appearance-- (ābhāsa) of Thisness --the universe-- (idantā) (and) the unmanifestation --disappearance-- (anābhāsa) of It --of Thisness-- (tad). That (Principle known as Pure Consciousness) (tad eva) (is) Anuttara (anuttaram) --here end the sixteen interpretations of the word Anuttara by Abhinavagupta--.
(A doubt: "Why did the Goddess use the term 'Anuttara' and not 'Anuttama' in the first stanza of Parātrīśikā? Abhinavagupta will dissipate this doubt now:) The grammatical rule (vidhiḥ) for the suffix "tamap" (appearing as "tama" in "Anuttama") (tamapaḥ) (states that such a suffix) is merely used in the superlative degree (atiśaya-mātre). (Anyway,) here --in this context-- (atra) the suffix "tarap" --appearing as "tara" in "Anuttara"-- (tarap) (is used) in the sense of a "upapada" or "secondary word" --subordinate to another word-- (upapade) when there is a division (vibhajya) made by the dual number (dvivacana) --"tarap" is used for the comparative degree--.
Under those circumstances (tatra), (one can say:) "This (ayam) (is) white (śuklaḥ), this (ayam) (is) white (śuklaḥ)" --i.e. "This is white, this is whiter"--. (And) this (ayam) (is) the meaning (arthaḥ) of (that) statement (vākye): "Of these two (things) (anayoḥ), this one (ayam) (is) pre-eminently (atiśayena) white (śuklaḥ... iti), (that is to say,) from among (madhyāt) these two things that are white (anayoḥ śuklayoḥ), this one (ayam) (is) pre-eminentely (atiśayena) white (śuklaḥ), viz. "whiter" (śuklataraḥ). But (tu) (if one says:) "From among these (things) --three or more-- that are white (eṣām... śuklānām), this one (ayam) (is) pre-eminently (atiśayena) white (śuklaḥ... iti) --i.e. the whitest--", what (kaḥ) is the additional (adhikaḥ) meaning (arthaḥ) in this (ayam)? As for instance (tathāhi): This (ayam) palace (prāsādaḥ) (is) white (śuklaḥ), and (ca) this (ayam) cloth (paṭaḥ) (is) white (śuklaḥ), this (ayam) swan (haṁsaḥ) (is) white (śuklaḥ). However (tu), from among these (white things) (eṣām), (there is one which is) "śuklatama" (śukla-tamaḥ iti), i.e. excessively (white) (sātiśayaḥ) --viz. the whitest one--. In that case (tatra), (when) even (api... api) the palace (prāsādaḥ) (is) white (śuklaḥ) (and) the cloth (paṭaḥ) (is) white (śuklaḥ iti), what additional information has been possibly declared (kimiva adhikam uktam syāt) (by that)?...
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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