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Parātrīśikāvivaraṇa (Paratrishika Vivarana): Estrofes 3 a 4 - Parte 1 - Shaivismo Não-dual da Caxemira
Tradução normal
Tradução ao português brasileiro em progresso
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Introduction
Parātrīśikāvivaraṇa continues. Abhinavagupta begins commenting on the stanzas 3 and 4 of Parātrīśikā.
This is the first part of the commentary on the stanzas 3-4.
Of course, I will also insert the original stanzas on which Abhinavagupta is commenting. 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 while the original Śiva/Śakti's stanzas will be shown in dark red color. In turn, within the transliteration, the original stanzas will be in brown color, while the Abhinavagupta's comments will be shown in black. Also, within the translation, the original stanzas by Śiva/Śakti, i.e. Parātrīśikā, will be in green and black colors, while 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 3-4 (First part of the commentary)
तदत्र प्रश्नसर्वस्वे
श्रीभैरव उवाच
व्याख्यातं प्रागेवैतत् किं पुनरुक्ततापादनेन भैरवो भरणात्मको महामन्त्ररवात्मकश्च केवलमत्र शक्तिमत्प्राधान्यं संहाररूपेण महअ इत्येवं रूपमित्युक्तं प्राक् स्फुटीभविष्यति चाग्रत एव। तद् इयान् अत्र तात्पर्यार्थः
परा भगवती संवित्प्रसरन्ती स्वरूपतः।
परेच्छाशक्तिरित्युक्ता भैरवस्याविभेदिनी॥
तस्याः प्रसरधर्मित्वं ज्ञानशक्त्यादिरूपता।
परापरापरारूपपश्यन्त्यादिवपुर्भृतिः॥
तदेवं प्रसराकारस्वरूपपरिमर्शनम्।
प्रश्न इत्युच्यते देवी तन्मयप्रश्नकारिणी॥
तस्य प्रसररूपस्य परामर्शनमेव यत्।
तदेव परमं प्रोक्तं तत्प्रश्नोत्तररूपकम्॥
तदेवापरसंवित्तेरारभ्यान्तस्तरां पुनः।
परसंविद्घनानन्दसंहारकरणं मुहुः॥
अन्तर्भावितनिःशेषप्रसरं भैरवं वपुः।
प्रतिवक्तृस्वरूपेण सर्वदैव विजृम्भते॥
एतौ प्रसरसंहारावकालकलितौ यतः।
तदेकरूपमेवेदं तत्त्वं प्रश्नोत्तरात्मकम्॥
तदेवं परसम्बन्धमनुत्तरतयान्वितम्।
षडर्धसारसर्वस्वं गुरवः प्राङ्न्यरूपयन्॥
शृणु देवि महाभाग उत्तरस्याप्यनुत्तरम्॥३॥
कौलिकोऽयं विधिर्देवि मम हृद्व्योम्न्यवस्थितः।
कथयामि सुरेशानि सद्यः कौलिकसिद्धिदम्॥४॥
देवि इति प्राग्वत्। महान् भागो यस्या या भज्यमाना उक्तवक्ष्यमाणोपदेशानुशीलनेन सेव्यमाना पारमेश्वर्याख्यमहाबलदा भवतीति। महत् — परममहद्रूपतया प्रसिद्धोऽनाश्रितशिवरूपः स यस्या भागोंऽशः पारमेश्वरी हि शक्तिरनन्तषट्त्रिंशदादितत्त्वगर्भिणी। महान् — बुद्ध्यादिस्तत्त्वविशेषो भागो विभागकलापेक्षि रूपं यस्याः पारमेश्वरी हि संविदेकघनशक्तिः स्वस्वातन्त्र्योपकल्पितभिन्नज्ञेयकार्यप्रतिष्ठापदत्वे बुद्धिरित्युच्यते। यदुक्तं श्रीसोमानन्दपादैः
... अपरस्थितौ
सा बुद्धिर्यत्पुनः सूक्ष्मं सर्वदिक्कमवस्थितम्।
ज्ञानं बोधमयं तस्य शिवस्य सहजं सदा॥
इति। भागो भेदः स यत्रास्तीति मत्वर्थीयाकारप्रत्ययान्तेन भागशब्देन विभक्तं रूपमुच्यते। विभक्ते च वपुषि परिच्छेदोऽन्योन्यव्यवच्छेदेनैव भवतीति प्रसादात्मकविषयनिश्चयो बुद्धावुपजायमानोऽपररम्यारम्यादिविश्ववर्तिनो भावान् अस्पृशन्नेव प्रत्युत तान् व्यवच्छिन्दन् उपजायत इति। सुखवृत्तिबुद्धेर्धर्मैश्वर्यादिरूपत्वात्सत्त्वात्मको गुणनिःष्यन्द इति गीयते। यदि तु तत्राप्यन्तस्तमामनुप्रविश्यते तत् तद्द्वारेणैव तन्मूलवर्तिनि परमानन्दधाम्नि भवेदेव सततमुदयः। महस्य सर्वतोऽखण्डितपरिपूर्णनिरर्गलनिरपेक्षस्वातन्त्र्यजगदानन्दमयस्य आ — ईषद् भागाः सुखलक्षणा अंशा यतः। यद्यत्किल सुखं तन् महानन्दनिर्वृतिपरमधाम्नि विसर्गशक्तावनुप्रवेशात्तथाऽचेत्यमानतया कियद्रूपतां प्राप्तम्। तदुक्तं भट्टनारायणेन
त्रैलोक्येऽप्यत्र यो यावानानन्दः कश्चिदीक्ष्यते।
स बिन्दुर्यस्य तं वन्दे देवमानन्दसागरम्॥
इति। प्राण्नयेन यदुक्तं महअ इति रूपं तदेव भजनीयं यस्याः। परमेश्वरस्य हि स्वचमत्कारबृंहितं यद् अहमिति तदेव शाक्तं वपुस्तदेव च पराभट्टारिकारूपमित्युच्यते। अत एव सैव च परमेश्वरी सर्वं शृणोति — श्रवणाख्यया सत्तया तिष्ठन्ती तस्याः श्रवणसम्पुटस्फुटक्रमिकस्वस्पन्दमयवर्णराशिनिष्ठमैकात्म्यापादनरूपसङ्कलनानुसन्धानाख्यं स्वातन्त्र्यम्। तेन हि विना कलकललीनशब्दविशेषं शृण्वन्नपि — न शृणोमीति व्यवहरति प्रमाता। कलकलमात्रविषयमेव तु सङ्कलनमिति तत्रैव श्रुतमिति व्यवहारः। वस्तुतस्तु स कलकलध्वनिः श्रोत्राकाशेऽनुप्रविशन् न वर्णान् अनुप्रवेशयन् तथा भवेत्तद्वर्णातिरिक्तस्य कलकलस्यैव भावात्। तद्वर्णविशेषविवक्षायां च कलकलस्य च कारणाभावादेवानुत्पत्तिः स्यात् — तद्विवक्षोत्पन्नस्फुटवर्णमयशब्दकार्यत्वे सजातीयशब्दोत्पत्त्या अनुपपत्तेः कलकलस्य। सर्वथा त एव वर्णास्तेन स्फुटरूपेण सङ्कलनामगच्छन्तः कलकलशब्दवाच्याः। तत्सङ्कलनावधानोद्युक्तस्य भवेदेव कियन्मात्रस्फुटोपलम्भ इति सङ्कलनमेवात्रोपयोगि। सङ्कलनं च भगवती सैव परा परमेश्वरी करोति। यदुक्तम्
तदाक्रम्य बलं मन्त्राः
इत्यादि।...
Tadatra praśnasarvasve
Śrībhairava uvāca
Vyākhyātaṁ prāgevaitat kiṁ punaruktatāpādanena bhairavo bharaṇātmako mahāmantraravātmakaśca kevalamatra śaktimatprādhānyaṁ saṁhārarūpeṇa mahaa ityevaṁ rūpamityuktaṁ prāk sphuṭībhaviṣyati cāgrata eva| Tad iyān atra tātparyārthaḥ
Parā bhagavatī saṁvitprasarantī svarūpataḥ|
Parecchāśaktirityuktā bhairavasyāvibhedinī||
Tasyāḥ prasaradharmitvaṁ jñānaśaktyādirūpatā|
Parāparāparārūpapaśyantyādivapurbhṛtiḥ||
Tadevaṁ prasarākārasvarūpaparimarśanam|
Praśna ityucyate devī tanmayapraśnakāriṇī||
Tasya prasararūpasya parāmarśanameva yat|
Tadeva paramaṁ proktaṁ tatpraśnottararūpakam||
Tadevāparasaṁvitterārabhyāntastarāṁ punaḥ|
Parasaṁvidghanānandasaṁhārakaraṇaṁ muhuḥ||
Antarbhāvitaniḥśeṣaprasaraṁ bhairavaṁ vapuḥ|
Prativaktṛsvarūpeṇa sarvadaiva vijṛmbhate||
Etau prasarasaṁhārāvakālakalitau yataḥ|
Tadekarūpamevedaṁ tattvaṁ praśnottarātmakam||
Tadevaṁ parasambandhamanuttaratayānvitam|
Ṣaḍardhasārasarvasvaṁ guravaḥ prāṅnyarūpayan||
Śṛṇu devi mahābhāga uttarasyāpyanuttaram||3||
Kauliko'yaṁ vidhirdevi mama hṛdvyomnyavasthitaḥ|
Kathayāmi sureśāni sadyaḥ kaulikasiddhidam||4||
Devi iti prāgvat| Mahān bhāgo yasyā yā bhajyamānā uktavakṣyamāṇopadeśānuśīlanena sevyamānā pārameśvaryākhyamahābaladā bhavatīti| Mahat — Paramamahadrūpatayā prasiddho'nāśritaśivarūpaḥ sa yasyāḥ bhāgo'ṁśaḥ pārameśvarī hi śaktiranantaṣaṭtriṁśadāditattvagarbhiṇī| Mahān — Buddhyādistattvaviśeṣo bhāgo vibhāgakalāpekṣi rūpaṁ yasyāḥ pārameśvarī hi saṁvidekaghanaśaktiḥ svasvātantryopakalpitabhinnajñeyakāryapratiṣṭhāpadatve buddhirityucyate| Yaduktaṁ śrīsomānandapādaiḥ
... aparasthitau
sā buddhiryatpunaḥ sūkṣmaṁ sarvadikkamavasthitam|
Jñānaṁ bodhamayaṁ tasya śivasya sahajaṁ sadā||
iti| Bhāgo bhedaḥ sa yatrāstīti matvarthīyākārapratyayāntena bhāgaśabdena vibhaktaṁ rūpamucyate| Vibhakte ca vapuṣi paricchedo'nyonyavyavacchedenaiva bhavatīti prasādātmakaviṣayaniścayo buddhāvupajāyamāno'pararamyāramyādiviśvavartino bhāvān aspṛśanneva pratyuta tān vyavacchindan upajāyata iti| Sukhavṛttibuddherdharmaiśvaryādirūpatvātsattvātmako guṇaniḥṣyanda iti gīyate| Yadi tu tatrāpyantastamāmanupraviśyate tat taddvāreṇaiva tanmūlavartini paramānandadhāmni bhavedeva satatamudayaḥ| Mahasya sarvato'khaṇḍitaparipūrṇanirargalanirapekṣasvātantryajagadānandamayasya ā — Īṣad bhāgāḥ sukhalakṣaṇā aṁśā yataḥ| Yadyatkila sukhaṁ tan mahānandanirvṛtiparamadhāmni visargaśaktāvanupraveśāttathā'cetyamānatayā kiyadrūpatāṁ prāptam| Taduktaṁ bhaṭṭanārāyaṇena
Trailokye'pyatra yo yāvānānandaḥ kaścidīkṣyate|
Sa binduryasya taṁ vande devamānandasāgaram||
iti| Prāṇnayena yaduktaṁ mahaa iti rūpaṁ tadeva bhajanīyaṁ yasyāḥ| Parameśvarasya hi svacamatkārabṛṁhitaṁ yad ahamiti tadeva śāktaṁ vapustadeva ca parābhaṭṭārikārūpamityucyate| Ata eva saiva ca parameśvarī sarvaṁ śṛṇoti — Śravaṇākhyayā sattayā tiṣṭhantī tasyāḥ śravaṇasampuṭasphuṭakramikasvaspandamayavarṇarāśiniṣṭhamaikātmyāpādanarūpasaṅkalanānusandhānākhyaṁ svātantryam| Tena hi vinā kalakalalīnaśabdaviśeṣaṁ śṛṇvannapi — Na śṛṇomīti vyavaharati pramātā| Kalakalamātraviṣayameva tu saṅkalanamiti tatraiva śrutamiti vyavahāraḥ| Vastutastu sa kalakaladhvaniḥ śrotrākāśe'nupraviśan na varṇān anupraveśayan tathā bhavettadvarṇātiriktasya kalakalasyaiva bhāvāt| Tadvarṇaviśeṣavivakṣāyāṁ ca kalakalasya ca kāraṇābhāvādevānutpattiḥ syāt — Tadvivakṣotpannasphuṭavarṇamayaśabdakāryatve sajātīyaśabdotpattyā anupapatteḥ kalakalasya| Sarvathā ta eva varṇāstena sphuṭarūpeṇa saṅkalanāmagacchantaḥ kalakalaśabdavācyāḥ| Tatsaṅkalanāvadhānodyuktasya bhavedeva kiyanmātrasphuṭopalambha iti saṅkalanamevātropayogi| Saṅkalanaṁ ca bhagavatī saiva parā parameśvarī karoti| Yaduktam
Tadākramya balaṁ mantrāḥ
ityādi|...
Therefore (tad) here (atra), with reference to the question in its entirety (praśna-sarvasve):
Venerable Bhairava (śrī-bhairavaḥ) said (uvāca):
This --the Past Tense in the word "said"-- (etad) was (already) explained (vyākhyātam) previously (prāk eva). What is the point (kim) of speaking about (it) (uktatā-āpādanena) again (punar)? Bhairava (bhairavaḥ) is (ātmakaḥ) the One who supports and carries (the universe) (bharaṇa) and (ca) is (ātmakaḥ) the sound (rava) of the Great (mahā) Mantra (mantra) --Aham or "I"--. In this context (atra) (there is) only (kevalam) predominance (prādhānyam) (of Bhairava as) the Possessor of Śakti (śaktimat) in the form of (rūpeṇa) withdrawal (saṁhāra), i.e. "ma-ha-a" (ma-ha-a iti) whose "nature" (rūpam iti) has thus been described (evam... uktam) before (prāk) (as well), and (ca) it will be made clear (sphuṭī-bhaviṣyati) in the first place (agratas eva) (later on).
Consequently (tad), the meaning of the sentence ("Venerable Bhairava said") (tātparya-arthaḥ) (is) here (atra) the following --lit. of such qualities-- (iyān):
"The Supreme (parā) Consort of the Fortunate One (bhagavatī) becomes expanded (prasarantī) as Pure Consciousness (saṁvid) according to Her own essential nature (svarūpataḥ). (This) Parā (stage) (parā) is said to be (uktā) the Power of Will (icchā-śaktiḥ). She is not different from (avibhedinī) Bhairava (bhairavasya) (here). Her (tasyāḥ) possession of the characteristic (dharmitvam) of expansion (prasara) (assumes) the form of (rūpatā) the Power of Knowledge (jñāna-śakti) and so forth (ādi), whose essence (vapus bhṛtiḥ) is Paśyantī (paśyantī), etc. (ādi) which are of the nature of (rūpa) the Parāparā and Aparā (stages) (parā-aparā-aparā). Thus (evam), the act of pondering over (tad... parimarśanam) the essential nature (sva-rūpa) of (Her) Form (ākāra) in expansion (prasara) is said to be (ucyate) "the question" (praśnaḥ), (and) the Goddess (devī) is the One asking the question (praśna-kāriṇī) about it (tad-maya). That (tad eva) which (yad) (embodies) the act of mentally seizing (parāmarśanam eva) the nature (tasya... rūpasya) of such an expansion (prasara) is said (proktam) to have the form of (rūpakam) question (praśna) (and) answer (uttara) about it --about the aforesaid expansion of Hers-- (tad). That very (Reality) --in short, That which embodies the act of mentally seizing the nature of such an expansion, i.e. Śiva or the Supreme Self represented by "a" in "ma-ha-a"-- (tad eva), starting with (ārabhya) the one whose consciousness (saṁvitteḥ) is "apara" or inferior (apara) --i.e. "nara" or the limited individual represented by "ma" in "ma-ha-a"-- (and reaching) again (punar) the One who is more internal --viz. Śakti-- (antastarām), produces (karaṇam) all of a sudden (muhur) the withdrawal (saṁhāra) back to the Bliss (ānanda) that is a compact mass (ghana) of the Highest (para) Consciousness (saṁvid). (That Reality is) Bhairava (bhairavam) (or) Essence (vapus) within Whom (antar) the entire (niḥśeṣa) expansion (prasara) is displayed (bhāvita). (And this Bhairava) always (sarvadā eva) appears (vijṛmbhate) endowed with the nature (sva-rūpeṇa) of being the One who answers (prativaktṛ). As (yatas) these two (etau), expansion and withdrawal (prasara-saṁhārau), are not furnished with (a... kalitau) time (kāla), this (idam) Truth (tattvam) consisting of (ātmakam) question (praśna) (and) answer (uttara) has That --i.e. the abovementioned Reality-- as Its only nature (tad-eka-rūpam eva) --there is a second reading if one considers "tad" as not forming a compound in "Tadekarūpam" and meaning "therefore"... it would read then "therefore, this Truth consisting of question (and) answer is uniform"--. So (evam), that (tad) (is) the supreme (para) relationship (sambandham) accompanied by (anvitam) the state of Anuttara (anuttaratayā), which is the whole (sarvasvam) quintessence (sāra) of Trika (ṣaṭ-ardha). (My) Guru --Śambhunātha-- (guravaḥ) investigated (it) (nyarūpayan) previously (prāk)".
Listen (śṛṇu), oh Goddess (devi) who are greatly fortunate (mahā-bhāge), to Anuttara (anuttaram) even (api) of uttara (uttarasya)||3||
This (ayam) mode (vidhiḥ) whose essence is Kula --Śakti-- and Akula --Śiva-- (kaulikaḥ), oh Goddess (devi), remains (avasthitaḥ) in the ether (vyomni) of My (mama) Heart (hṛd). (Now,) I am going to speak (kathayāmi), oh Mistress (īśāni) of the gods (sura), about what immediately bestows (sadyas... dam) Kaulikasiddhi (kaulika-siddhi)||4||
(The expression) "oh Goddess" (devi iti) (is to be understood) as (vat) (has been described) before (prāk).
(The term "mahābhāga" in the stanza comes from "mahābhāge", and this is the Vocative case of "mahābhāgā". Abhinavagupta will be give several interpretations about the compound "mahābhāgā" now. In the stanza, the Vocative "mahābhāge" was "generically translated by me" in the sense of "oh greatly fortunate One!" for the sake of convenience... since I cannot put all the possible interpretations of every word/expression in the translation of each of the stanzas, as you will surely understand:)
1) (She is "Mahābhāgā" because of Her being) One whose (yasyāḥ) fortune (bhāgaḥ) is great (mahān). 2) (She is called "Mahābhāgā" since She is) the One who (yā), being "bhajyamānā" (bhajyamānā) —i.e. worshiped (sevyamānā) by the constant study and the practice (anuśīlanena) of the teachings (upadeśa) which have been said (ukta) (and) will be said (vakṣyamāṇa)—, "is (bhavati) Bestower (dā) of the Great (mahā) Power (bala) known as (ākhya) Pārameśvarī --lit. the Mistress of the Supreme Lord, i.e. the Supreme Power of the Great Lord-- (pārama-īśvarī... iti)".
3) (The word "mahā" is the form used in compounds for the crude form) "Mahat" --lit. Great-- (mahat). Anāśritaśiva (anāśrita-śiva-rūpaḥ) (is) well-known (prasiddhaḥ) in the form of (rūpatayā) "Paramamahat" or "Infinitely Great" (parama-mahat). (So, She is One) whose (yasyāḥ) "bhāga" (bhāgaḥ) (or) portion (aṁśaḥ) (is) Him --i.e. Anāśritaśiva or Mahat, the Great One-- (anāśrita-śiva), because (hi) (this) Power who is the Mistress of the Supreme Lord (pārama-īśvarī... śaktiḥ) (is) eternally impregnated with (ananta... garbhiṇī) the thirty-six (categories) (ṣaṭtriṁśat) and the rest (ādi) of principles (tattva).
4) (The word Mahat in masculine gender is written:) Mahān --lit. the Great One-- (mahān). (She is One) whose (yasyāḥ) form (rūpam) relating to (apekṣi) the small parts (kalā) in a distribution (vibhāga) (is) a portion (bhāgaḥ) in the form of different (viśeṣaḥ) principles (tattva) beginning with (ādiḥ) Buddhi --the intellect, generally known as "the great one"-- (buddhi), because (hi) the Mistress of the Supreme Lord (pārama-īśvarī) —who is Power (śaktiḥ) (appearing as) one mass (eka-ghana) of Pure Consciousness (saṁvid)— is said to be (ucyate) "Buddhi" (buddhiḥ iti) with reference to the condition (padatve) of being the resting-place (pratiṣṭhā) for the various (bhinna) actions (kārya) (and) objects (jñeya) produced (upakalpita) by Her own (sva) Absolute Freedom (svātantrya).
As (yad) has been said (uktam) by most venerable Somānanda (śrī-somānanda-pādaiḥ):
"In the inferior state --where dualism predominates-- (apara-sthitau), the Buddhi (sā buddhiḥ) (is) always (sadā) the natural (sahajam) Knowledge (jñānam) replete with (mayam) Consciousness (bodha) of that Śiva (tasya śivasya), which --i.e. such a Knowledge-- (yad) lies (avasthitam) subtle (sūkṣmam) (and) all-pervading (sarva-dikkam) again and again (punar... iti)".
5) (Considering the term) "bhāga" (bhāgaḥ) as "that (saḥ) wherein (yatra) difference or dualism (bhedaḥ) exists (asti iti)", (then,) by the word (śabdena) "bhāga" (bhāga) ending in (antena) the suffix (pratyaya) whose form (ākāra) is related to (arthīya) "matup" (matu) --viz. the final word is "bhāgamat(ī)" or "having difference or dualism"--, it is meant to say (ucyate) "that which has appears as separated or divided" --i.e. that whose form is division, viz. the different entities manifested by Her-- (vibhaktam rūpam).
In a separated form --i.e. in an individual entity-- (vibhakte ca vapuṣi) "there is (bhavati) complete division (paricchedaḥ) by mutual distinction (anyonya-vyavacchedena eva... iti)". (On the one hand,) in Buddhi --intellect-- (buddhau) exists (upajāyamānaḥ) the pure (prasāda-ātmaka) determination (niścayaḥ) of objects (viṣaya), which does certainly not touch (aspṛśan eva) the states (bhāvān) that set the universe in motion (viśva-vartinaḥ) (such as) the pleasant (ramya) (and) unpleasant (aramya) (aspects) of what is divided into parts --viz. the objects-- (apara), etc. (ādi), (but) on the other hand (pratyuta) "(Buddhi) produces (upajāyate) (and) divides (vyavacchindan) them (tān... iti)".
It is declared (iti gīyate) that there is a flow (niḥṣyanda) of the Sattva quality (sattva-ātmako guṇaḥ) in the case of Buddhi (buddheḥ) in "pleasure mode" (sukha-vṛtti) since (Buddhi) assumes the form of righteousness (dharma), supremacy (aiśvarya), etc. (ādi).
But (tu) if (yadi) one penetrates into (anupraviśyate) the innermost (aspect of Buddhi) (antastamām) (or) even (api) in that (sattvic state of Buddhi full of pleasure) (tatra), consequently (tad), by means of (dvāreṇa eva) that (act) (tad), there is (bhavet eva) constantly (satatam) emergence (udayaḥ) with reference to the Abode (dhāmni) of Supreme (parama) Bliss (ānanda) which is located (vartini) at the root (mūla) of that (Buddhi) (tad).
6) (Now, Abhinavagupta will study the meaning of "Mahābhāgā" as formed from "maha-ā-bhāgā": She is called "Mahābhāgā") because (yatas) "ā" (ā) —little (īṣat)— "bhāga-s" (bhāgāḥ) —portions (aṁśāḥ) characterized by (lakṣaṇāḥ) pleasure (sukha)— of "maha" (mahasya) —of This which is full of (mayasya) Universal (jagat) Bliss (ānanda), (that is,) totally (sarvatas) uninterrupted (akhaṇḍita), perfect (paripūrṇa), unimpeded (nirargala) (and) independent (nirapekṣa) Absolute Freedom (svātantrya)— (are available to most human beings as they live in spiritual ignorance, i.e. they receive small portions of pleasure because they do not know how to access the full Bliss of the Great Lord).
Whatever (yad yad) pleasure (sukham) indeed (kila) (that one may get,) it (tad) (is obtained) by a penetration (anupraveśāt) into the Emissional Power (visarga-śaktau) who is the Supreme Abode (parama-dhāmni) of Great (mahā) Bliss (ānanda) (and) Delight (nirvṛti). (Such an Emissional Power) assumes (prāptam) smallness (kiyat-rūpatām) in Her not being perceived --realized-- (acetyamānatayā) in that way (tathā).
That (very truth) (tad) was said (uktam) by (the sage) Bhaṭṭanārāyaṇa (bhaṭṭanārāyaṇena):
"All (yāvān) Bliss (ānandaḥ), whatever it may be (yaḥ... kaścid), (that) is perceived (īkṣyate) even (api) here (atra), in the three worlds (trailokye), it (saḥ) (is) a drop (binduḥ) of His (yasya). I pay homage (vande) to the God (tam... devam) who is an Ocean (sāgaram) of Bliss (ānanda... iti)".
7) (Abhinavagupta will now interpret "Mahābhāgā" as an attributive compound consisting of "ma-ha-a-bhāgā":) As (yad) has been established (uktam) by the aforesaid method (prāk-nayena), (She is known as Mahābhāgā because of Her being One) whose (yasyāḥ) form (rūpam) is "ma-ha-a" (ma-ha-a) (and) that very (form) (tad eva) is worthy of reverence (bhajanīyam) --in a nutshell, She is called "Mahābhāgā" because She is One whose form is the revered "ma-ha-a"--.
That (tad) very (eva) "Aham" --"I"-- (aham iti) which (yad) is verily nourished (hi... bṛṁhitam) by the own (sva) Delight (camatkāra) of the Supreme Lord (parama-īśvarasya) has the beautiful form (vapus) of Śakti (śāktam). (In other words,) that ("Aham") (tad eva ca) is said to be (ucyate) of the nature (rūpam) of the Most Venerable (bhaṭṭārikā) Parā --the Supreme Śakti-- (parā).
For this very reason (atas eva), She (sā eva ca), the Supreme Mistress (parama-īśvarī) hears (śṛṇoti) all (sarvam). Remaining (tiṣṭhantī) as the reality (sattayā) called (ākhyayā) power of hearing (śravaṇa), She has Absolute Freedom --lit. Absolute Freedom is of Hers-- (tasyāḥ... svātantryam) known as (ākhyam) a congruous or suitable connection (anusandhāna) derived from the act of joining together (saṅkalana) whose essence is producing (āpādana-rūpa) unity (aikātmya). (This Absolute Freedom then) refers to (niṣṭham) the multitude (rāśi) of letters (varṇa) consisting of (maya) their own (sva) successive (kramika) vibrations (spanda) (which sound) clear (sphuṭa) to the ears --lit. auditory concavity-- (śravaṇa-sampuṭa). Without (vinā) It --without that Absolute Freedom of Hers joining letters together into coherent words and sentences-- (tena hi), an experient --a subject-- (pramātā), even (api) hearing (śṛṇvan) particular (viśeṣam) words (śabda) dissolved in (līna) a confused noise (kalakala), commonly behaves (this way) (vyavaharati): "I do not hear (na śṛṇomi iti)"... (this is what he would say).
However (tu), an object (viṣayam eva) which is merely (mātra) a confused noise (kalakala), i.e. "(which is merely the result of) the act of joining (sounds) together" (saṅkalanam iti), in common usage --in the ordinary life-- (vyavahāraḥ) that (is also said) to be heard (tatra eva śrutam iti). But (tu) as a matter of fact (vastutas), that (saḥ) sound (dhvaniḥ) appearing as a confused noise (kalakala), (though) it enters (anupraviśan) into the auditory space --the ear-- (śrotra-ākāśe), by not allowing the words to enter (na varṇān anupraveśayan), remains (bhavet) like that (tathā) --like confused noise-- due to the presence (bhāvāt) of confused noise (kalakalasya eva) different from (atiriktasya) those (tad) letters (varṇa).
When there is the intention to speak (vivakṣāyām) those (tad) particular (viśeṣa) letters (varṇa... ca), there is no production --lit. there is non-production-- (anutpattiḥ syāt) of confused noise (kalakalasya ca) because of the absence (abhāvāt eva) of its cause (kāraṇa). During the act of forming (kāryatve) words (śabda) made out of (maya) clear (sphuṭa) letters (varṇa) arising (utpanna) from that (tad) intention to speak (vivakṣā), it is impossible that there is confused noise (anupapatteḥ kalakalasya) on account of the production (utpattyā) of words (śabda) of the same kind --i.e. so clear as the aforesaid letters such words are composed of-- (sajātīya).
(When) those very (te eva) letters (varṇāḥ) do not join together (saṅkalanām agacchantaḥ) entirely (sarvathā) in that clear form (tena sphuṭa-rūpeṇa), (then) they express (vācyāḥ) words (śabda) (which sound like) confused noise (kalakala).
For someone who is attentively intent on (avadhāna-udyuktasya) joining that together --that mass of words sounding like confused noise-- (tad-saṅkalana) there may be (bhavet eva) a clear (sphuṭa) understanding (of their meaning) (upalambhaḥ) but only in a little measure (kiyat-mātra). In this way (iti), the act of joining (letters) together (into clear words) (saṅkalanam eva) is of some use (upayogi) here (atra).
And (ca) She Herself (sā eva), the Consort of the Fortunate One (bhagavatī), the Highest One (parā), the Supreme Mistress (parama-īśvarī), performs (karoti) (such an) act of joining (letters) together (into clear words) (saṅkalanam).
As (yad) has been said (uktam) (in Spandakārikā-s II.1 by the sage Vasugupta:)
"Grabbing hold (ākramya) of that (tad) Force (balam), the Mantra-s (mantrāḥ)".
etcetera (iti-ādi)...
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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