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Parātrīśikāvivaraṇa (Paratrishika Vivarana): Estrofes 5 a 8 - 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 5 and 8 of Parātrīśikā.
This is the first part of the commentary on the stanzas 5-8.
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 5-8 (First part of the commentary)
तद्यथा
अथाद्यास्तिथयः सर्वे स्वरा बिन्द्ववसानगाः।
तदन्तः कालयोगेन सोमसूर्यौ प्रकीर्तितौ॥५॥
पृथिव्यादीनि तत्त्वानि पुरुषान्तानि पञ्चसु।
क्रमात्कादिषु वर्गेषु मकारान्तेषु सुव्रते॥६॥
वाय्वग्निसलिलेन्द्राणां धारणानां चतुष्टयम्।
तदूर्ध्वं शादि विख्यातं पुरस्ताद्ब्रह्मपञ्चकम्॥७॥
अमूला तत्क्रमाज्ज्ञेया क्षान्ता सृष्टिरुदाहृता।
सर्वेषामेव मन्त्राणां विद्यानां च यशस्विनि॥८॥
इयं योनिः समाख्याता सर्वतन्त्रेषु सर्वदा।
तत्राकुलमनुत्तरमेव कौलिकसृष्टिरूपमिति निर्णीयते। अथ तत्सृष्टिरिति सम्बन्धस्तदेवानुत्तरपदम् — सृष्टिरित्यर्थः। यद्यपि च सृष्टावपि प्राक्तननयेन कालापेक्षि पौर्वापर्यं न स्यात्तथाप्युपदेश्योपदेशभावलक्षणो भेदो यावत् स्वात्मनि स्वातन्त्र्यात्परमेश्वरेण भास्यते तावत्पौर्वापर्यमपि — इति तदपेक्षया अथशब्देनानन्तर्यम् — अनन्तरमकुलमेव सृष्टिरूपमिति यावत्। न तु प्रश्नप्रतिज्ञाभ्यामानन्तर्यमथशब्देनोक्तम् — एकप्रघट्टकगतसजातीयप्रमेयापेक्षक्रमतात्पर्यप्रतीतिप्रवणत्वादस्य। अन्यथा तूष्णीम्भावादेरनन्तरमिदमित्यपि सर्वत्र तत्प्रयोगावकाशः। अस्तु — क इवात्र भवतः क्लेश इति चेत् — न कश्चित् — ऋते प्रतीत्यभावात्। यत्तु श्रीसोमानन्दपादाः
अकारः शिव इत्युक्तस्थकारः शक्तिरुच्यते।
इत्यागमप्रदर्शनेनाथेत्येतावदेवानुत्तरमिति व्याचचक्षिरे थकारहकारसमव्याप्तिकताभिप्रायेण सर्वत्र प्रथमोल्लासे प्रसरदनन्तानन्तवस्तुसृष्टिशक्त्यभेदरूपत्वात्सर्वभूतस्थजीवनरूपपरनादावलम्बनरूपत्वाच्चाथशब्दार्थस्य। तत् नास्माभिर्वितत्य विवेचितम् — तादृशस्यागमस्य यतो न साक्षाद्वयमभिज्ञाः। तैस्तु तथाविधागमसाक्षात्कारिभिरनेकयुक्तिशतसहिष्णुता सूत्रग्रन्थस्य सूत्रितैवम्। धूलिभेदप्रदर्शनमपि तेनैवाभिप्रायेण तैरितश्चामुतश्च विततम्। वयम् तु तच्छासनपवित्रितास्तद्ग्रन्थग्रन्थिनिर्दलनाभिलषितस्वात्मपवित्रभावास्तैर्निर्णीतेष्वेवमादिष्वर्थेषूदासीना एव। धूलिभेदादिना च कल्पितसामयिकलिप्यपेक्षणमपि भवेदपि कस्यचिदुपायाय न तु तत्सकलदेशकालगतशिष्यविषयम् — इति नास्माभिर्वितत्य विपञ्चितम्। एतदनुभवयुक्त्यनुप्रविष्टानां च तदकार्यकरं स्वकल्पनाभिश्च सुकरम्। अन्येषां चैतदुपदेशानभिज्ञानां तदुपदेशनमप्यकिञ्चित्करमित्यलमनेन प्रकृतविघ्नविधायिना। प्रस्तुतमनुसरामः — अ आद्यो येषां स्वराणाम्। यदि वा थकारेण सुखोच्चारणार्थेन सह अथ् आद्यो येषामिति। आद्यशब्दश्चात्र न व्यवस्थामात्रे नापि सामीप्यादावपि त्वादौ भव आद्यस्तथाह्यमीषां वर्णानां परावाग्भूमिरियमिह निर्णीयते यत्रैवैषामसामयिकं नित्यमकृत्रिमं संविन्मयमेव रूपम्। संविन्मये च वपुषि सर्वसर्वात्मकता सततोदितैव। सा च परमेश्वरी पराभट्टारिका तथाविधनिरतिशयाभेदभागिन्यपि पश्यन्त्यादिकाः परापराभट्टारिकादिस्फाररूपा अन्तःकृत्य तत्तदनन्तवैचित्र्यगर्भमयी नहि तत्र यन्नास्ति तत् क्वाप्यस्तीति न्याय्यं परामृशत च प्रथमां प्रतिभाभिधां सङ्कोचकलङ्ककालुष्यलेशशून्यां भगवतीं संविदम्। तथाहि — यत्किञ्चिच् चरमचरं च तत् पारमार्थिकेनानपायिना रूपेण वीर्यमात्रसारात्मना तदुद्भविष्यदीषदस्फुटतमेषदस्फुटतरेषदस्फुटादिवस्तुशतसृष्टिकालोपलक्ष्यमाणतत्तदनन्तवैचित्र्यप्रथोन्नीयमानतथाभावेन संविदि भगवद्भैरवभट्टारकात्मनि तिष्ठत्येव। तथावधानातिशयरूढैः सहसैव सर्वज्ञताभूमिरसङ्कुचितपरमार्था अकृत्रिमतद्रूपा अधिशय्यत एव परानुग्रहपवित्रितैरभ्यासक्रमशाणनिघर्षनिष्पेषिततदप्रत्ययरूपकम्पाद्यनन्तापरपर्यायविचिकित्सामलैः सविचिकित्सैरपि प्रतिभातकियन्मात्रवस्तुसत्यतावलोकनेन कियन्मात्रदत्तसङ्कोचा — न त्वकृत्रिमा। यदाहुः श्रीकल्लटपादाः
तुटिपाते सर्वज्ञत्वसर्वकर्तृत्वलाभः।
इति। एवमेष स्वप्रकाशैकरूपोऽप्यर्थो युक्त्या प्रदर्श्यते — यद्यत् स्वसामर्थ्योद्भूतोत्तरकालिकार्थक्रियायोग्यतादिवशनिःशेष्यमाणसत्यतावशावाप्ताविचलसंवादं विरोधावभासिसम्मतक्रमिकविकल्प्यमाननीलादिनिष्ठविकल्पपूर्वभावि निर्विकल्पसंविद्रूपं तत्तद्विकल्पनीयविरुद्धाभिमतनीलपीताद्याभासाविभागि भवति यथा चित्रज्ञानशिखरस्थसंविन्मेचकबोधादि यत्तु तद्विरुद्धरूपनीलपीताद्याभासाविभक्तं न भवति तत्तदनन्तस्वसामर्थ्योद्भूतनीलपीताद्याभासविकल्पपूर्वभाग्यपि न भवति यथा नीलैकसाक्षात्कारि ज्ञानम्। भवति चेदमस्तमितोदेष्यदुभयविकल्पज्ञानान्तरालवर्ति उन्मेषप्रतिभादि शब्दागमगीतं निर्विकल्पकं ससंवादविरुद्धाभिमतनीलादिविकल्पपूर्वभावि। तस्मात्तदनन्तावभासाविभागमयमेवेत्युभयोश्च ज्ञानयोरन्तरालमनपह्नवनीयं — ज्ञानयोर्भेदादेव तच्च संविदात्मकमेवान्यथा तेनैव संवित्संस्कारोच्छेदे स्मरणाद्यनुसन्धानाद्ययोग इति प्रतिभाख्यस्य धर्मिणः सर्ववादिनः प्रति अविवाद एवेति नासिद्धिः सङ्केतव्युत्पत्तिकालानवलम्बनाच्चास्याविकल्पत्वमेव सहजासामयिकतथापरामर्शयोगे हि जडविलक्षणसंविद्रूपनान्तरीयकस्य न विकल्पतुल्यत्वम् — भेदानुल्लासाद्भेदसारतालब्धतया त्वर्थभावं कुर्याद्विकल्पानां चाविकल्पं विना नोदयोऽस्वातन्त्र्यात्। स्वातन्त्र्यं च सङ्केतादिस्मरणोपायत्वात्सङ्केतादिस्मरणं च तथा अनुभवं विना कुतः संविदश्च प्राङ्न्यायेन कालादिपरिच्छेदाभाव इत्येकैव सा पारमेश्वरी प्रतिभा अस्मदुक्तिमाहात्म्यकल्पिता एवंविधा अपरिच्छिन्नस्वभावा सर्वात्मैव। मध्येऽपि वर्तमानभूतभविष्यद्रूपविकल्पान्तरप्रसवभूरेव तथा च विवेककुशलैरालयविज्ञानमेवमेवोपगतम्। ससंवादत्वं च तदनन्तरभाविनां विकल्पानां दर्शितमेवेति नासिद्धो हेतुः साध्यधर्मिणि न चैकावभासिविकल्पसंविभागकारिणि अविकल्पकेऽविपक्षे सदा वा कदाचिदपि वा वर्तते न च ततोऽस्य व्यावृत्तिः सन्दिग्धा — इति न विरुद्धो नानैकान्तिको न सन्दिग्धविपक्षव्यावृत्तिः। दृष्टान्तधर्मिणि अपि चित्रज्ञानादौ हेतोरेवमेवासिद्धतादिदोषाः परिहृता भवन्त्येव। हेतुदोषषु तु परिहृतेषु दृष्टान्तादिदोषा निरवकाशा एव। इत्यादि बहु निर्णीतकल्पमपरैरेवेति किं तदनुभाषणक्लेशेन। सिद्धं तावद्ध्येतत्
यत्प्रातिभं निखिलवैषयिकावबोधपूर्वपरान्तरचरं निखिलात्मकं तत्।
तस्यां प्रलीनवपुषः परशक्तिभासि ग्लानिर्घटेत किमभाववशोपकॢप्ता॥
शरीरप्राणादौ परधनसुखास्वादपटलमनालोक्य स्वस्मिन्स्पृशति हृदये ग्लानिमसमाम्।
प्रविष्टा चेदन्तर्निखिलजगतीसूतिसरसा परा देवी हन्त प्रविलसति पूर्णाहुतिरिव॥
तदुक्तम् स्पन्दे
ग्लानिर्विलुण्ट्ःइका देहे तस्याश्चाज्ञानतः सृतिः।
तदुन्मेषविलुप्तं चेत्कुतः सा स्यादहेतुका॥
इति
एकचिन्ताप्रसक्तस्य यतः स्यादपरोदयः।
उन्मेषः स तु विज्ञेयः स्वयं तमुपलक्षयेत्॥
इति च।
मायीयकार्ममलमूलमुशन्ति तावद् अज्ञाननाममलमाणवमेव भद्राः।
बीजं तदेव भवजीर्णतरोः परस्मिन् संविन्निशातदहने दहते क्षणेन॥
यथाहुः
मलमज्ञानमिच्छन्ति संसाराङ्कुरकारणम्।
इति।
तदुन्मेषविलुप्तं चेत्...
इति। एवमेव च व्याख्यातमतोऽन्यथा ग्लानेर्विलोपकत्वमस्याश्चाज्ञानात्सरणमज्ञानस्य चोन्मेषेण विलोपः — इति किं केन संश्लिष्टमिति नृपनिरूपणप्रायमेव भवेत्।
तदेवं भगवती परावाग्भूमिर्गर्भीकृतस्वस्वातन्त्र्यसत्तोद्भविष्यत्पश्यन्त्यादिविनिविष्टपरापराभट्टारिकादिप्रसरा तद्गर्भीकारवशाविवादघटितसकलभूतभुवनभावादिप्रपञ्चप्रबोधैक्यचमत्कारसारा परमेश्वरभैरवभट्टारकाविर्भावप्रथिततथाविधाद्भुतभूतपरमार्थस्वरूपा स्वात्मविमलदर्पणनिर्भासितानन्तसृष्टिस्थितिसंहारैक्यमयमहासृष्टिशक्तिरादिक्षान्तरूपा अथाद्या इत्यादिना ग्रन्थेन निःशेषं भगवता निर्णीयत इति स्थितम्। तदेवं स्थिते ग्रन्थार्थो निर्णीयते — अकारादिविसर्गान्तं शिवतत्त्वं कादिङान्तं धरादिनभोऽन्तं भूतपञ्चकं चादिञान्तं गन्धादिशब्दान्तं तन्मात्रपञ्चकं टादिणान्तं पादादिवागन्तं कर्माक्षपञ्चकं तादिनान्तं घ्राणादिश्रोत्रान्तं बुद्धिकरणपञ्चकं पादिमान्तं मनोऽहङ्कारबुद्धिप्रकृतिपुरुषाख्यं पञ्चकं वाय्वादिशब्दवाच्या यादयो वकारान्ता रागविद्याकलामायाख्यानि तत्त्वानि धारयन्ति — पृथग्भूततया अभिमानयन्तीति धारणानि द्वावत्र णिचौ प्रयोज्यप्रयोजकभावद्वैरूप्यात्तथा हि — ध्रियन्ते स्वात्मन्येव सर्वे भावाः प्रकाशात्मनि परमपरिपूर्णे पदे भैरवात्मनि सर्वात्मनि यथोक्तं शिवदृष्टौ
आत्मैव सर्वभावेषु स्फुरन्निर्वृतचिद्वपुः।
अनिरुद्धेच्छाप्रसरः प्रसरद्दृक्क्रियः शिवः॥
इति। यथोक्तं स्पन्दे
यत्र स्थितमिदं सर्वं...।
इति। एवं स्वात्मन्येव प्रभास्वरे प्रकाशनेन ध्रियमाणान् भावान् धारयति स्वयमप्रकासीभावेन — जडतास्वभावेदम्भावास्पदताप्रापणेन प्रकाशयति परमेश्वर एव पुनरप्यहम्भावेनैवाच्छादयति। तदियं भगवत्सदाशिवेशदशा शुद्धविद्यामय्येकेन णिचा ध्वनिता तत्रापि च यद् इदन्ताया अहन्तया आच्छादनं तदाच्छादनीयेदन्तोपपत्तावुपपद्यते न च शुद्धपरमेश्वरचिन्मयरूपापेक्षं भिन्नप्रथात्मकमिदन्ताख्यं रूपमुपपद्यते — इत्याच्छादनीयानुपपत्तौ तद्वशेन तदाच्छादकताप्यहम्भावस्य नोपपन्ना इति तथाविधेश्वरबोधानुपपत्तिस्तदनुपपत्तौ च न किञ्चिद् भासेत — कारणाभावादित्युक्तमसकृत्। भासते चेदम्। तद्भासाव्यतिरेकरहितमपि परमेश्वरशक्तित एव बहिः प्रथते — कारणान्तरासम्भवात्। स्वसंविदि च संविद एव सर्वमयत्वप्रथनात्। तदेवं स्वात्मरूपं जगद्भेदेन भासमानं प्रकाशात्मन्येवाहमात्मनि भासते सामानाधिकरण्येन। इतीयतैतावद् अवश्यमेवाक्षिप्तं — यद् ईश्वर एव कस्यापि वेदितुर्भिन्नान् वेद्यान् अहन्तया पश्यति। यश्चासौ कोऽपि वेदयिता सोऽपि भासनात्स्वात्ममय एव — इति स्वात्मनि तथाविधाः शक्तीरधिशेते याभिरसौ तदैव भिन्नवेद्यवेदकीभावमुपाश्नुवीत।...
Tadyathā
Athādyāstithayaḥ sarve svarā bindvavasānagāḥ|
Tadantaḥ kālayogena somasūryau prakīrtitau||5||
Pṛthivyādīni tattvāni puruṣāntāni pañcasu|
Kramātkādiṣu vargeṣu makārānteṣu suvrate||6||
Vāyvagnisalilendrāṇāṁ dhāraṇānāṁ catuṣṭayam|
Tadūrdhvaṁ śādi vikhyātaṁ purastādbrahmapañcakam||7||
Amūlā tatkramājjñeyā kṣāntā sṛṣṭirudāhṛtā|
Sarveṣāmeva mantrāṇāṁ vidyānāṁ ca yaśasvini||8||
Iyaṁ yoniḥ samākhyātā sarvatantreṣu sarvadā|
Tatrākulamanuttarameva kaulikasṛṣṭirūpamiti nirṇīyate| Atha tatsṛṣṭiriti sambandhastadevānuttarapadam — Sṛṣṭirityarthaḥ| Yadyapi ca sṛṣṭāvapi prāktananayena kālāpekṣi paurvāparyaṁ na syāttathāpyupadeśyopadeśabhāvalakṣaṇo bhedo yāvat svātmani svātantryātparameśvareṇa bhāsyate tāvatpaurvāparyamapi — Iti tadapekṣayā athaśabdenānantaryam — Anantaramakulameva sṛṣṭirūpamiti yāvat| Na tu praśnapratijñābhyāmānantaryamathaśabdenoktam — Ekapraghaṭṭakagatasajātīyaprameyāpekṣakramatātparyapratītipravaṇatvādasya| Anyathā tūṣṇīmbhāvāderanantaramidamityapi sarvatra tatprayogāvakāśaḥ| Astu — Ka ivātra bhavataḥ kleśa iti cet — Na kaścit — Ṛte pratītyabhāvāt| Yattu śrīsomānandapādāḥ
Akāraḥ śiva ityuktasthakāraḥ śaktirucyate|
Ityāgamapradarśanenāthetyetāvadevānuttaramiti vyācacakṣire thakārahakārasamavyāptikatābhiprāyeṇa sarvatra prathamollāse prasaradanantānantavastusṛṣṭiśaktyabhedarūpatvātsarvabhūtasthajīvanarūpaparanādāvalambanarūpatvāccāthaśabdārthasya| Tat nāsmābhirvitatya vivecitam — Tādṛśasyāgamasya yato na sākṣādvayamabhijñāḥ| Taistu tathāvidhāgamasākṣātkāribhiranekayuktiśatasahiṣṇutā sūtragranthasya sūtritaivam| Dhūlibhedapradarśanamapi tenaivābhiprāyeṇa tairitaścāmutaśca vitatam| Vayam tu tacchāsanapavitritāstadgranthagranthinirdalanābhilaṣitasvātmapavitrabhāvāstairnirṇīteṣvevamādiṣvartheṣūdāsīnā eva| Dhūlibhedādinā ca kalpitasāmayikalipyapekṣaṇamapi bhavedapi kasyacidupāyāya na tu tatsakaladeśakālagataśiṣyaviṣayam — Iti nāsmābhirvitatya vipañcitam| Etadanubhavayuktyanupraviṣṭānāṁ ca tadakāryakaraṁ svakalpanābhiśca sukaram| Anyeṣāṁ caitadupadeśānabhijñānāṁ tadupadeśanamapyakiñcitkaramityalamanena prakṛtavighnavidhāyinā| Prastutamanusarāmaḥ — A ādyo yeṣāṁ svarāṇām| Yadi vā thakāreṇa sukhoccāraṇārthena saha ath ādyo yeṣāmiti| Ādyaśabdaścātra na vyavasthāmātre nāpi sāmīpyādāvapi tvādau bhava ādyastathāhyamīṣāṁ varṇānāṁ parāvāgbhūmiriyamiha nirṇīyate yatraivaiṣāmasāmayikaṁ nityamakṛtrimaṁ saṁvinmayameva rūpam| Saṁvinmaye ca vapuṣi sarvasarvātmakatā satatoditaiva| Sā ca parameśvarī parābhaṭṭārikā tathāvidhaniratiśayābhedabhāginyapi paśyantyādikāḥ parāparābhaṭṭārikādisphārarūpā antaḥkṛtya tattadanantavaicitryagarbhamayī nahi tatra yannāsti tat kvāpyastīti nyāyyaṁ parāmṛśata ca prathamāṁ pratibhābhidhāṁ saṅkocakalaṅkakāluṣyaleśaśūnyāṁ bhagavatīṁ saṁvidam| Tathāhi — Yatkiñcic caramacaraṁ ca tat pāramārthikenānapāyinā rūpeṇa vīryamātrasārātmanā tadudbhaviṣyadīṣadasphuṭatameṣadasphuṭatareṣadasphuṭādivastuśatasṛṣṭikālopalakṣyamāṇatattadanantavaicitryaprathonnīyamānatathābhāvena saṁvidi bhagavadbhairavabhaṭṭārakātmani tiṣṭhatyeva| Tathāvadhānātiśayarūḍhaiḥ sahasaiva sarvajñatābhūmirasaṅkucitaparamārthā akṛtrimatadrūpā adhiśayyata eva parānugrahapavitritairabhyāsakramaśāṇanigharṣaniṣpeṣitatadapratyayarūpakampādyanantāparaparyāyavicikitsāmalaiḥ savicikitsairapi pratibhātakiyanmātravastusatyatāvalokanena kiyanmātradattasaṅkocā — Na tvakṛtrimā| Yadāhuḥ śrīkallaṭapādāḥ
Tuṭipāte sarvajñatvasarvakartṛtvalābhaḥ|
iti| Evameṣa svaprakāśaikarūpo'pyartho yuktyā pradarśyate — Yadyat svasāmarthyodbhūtottarakālikārthakriyāyogyatādivaśaniḥśeṣyamāṇasatyatāvaśāvāptāvicalasaṁvādaṁ virodhāvabhāsisammatakramikavikalpyamānanīlādiniṣṭhavikalpapūrvabhāvi nirvikalpasaṁvidrūpaṁ tattadvikalpanīyaviruddhābhimatanīlapītādyābhāsāvibhāgi bhavati yathā citrajñānaśikharasthasaṁvinmecakabodhādi yattu tadviruddharūpanīlapītādyābhāsāvibhaktaṁ na bhavati tattadanantasvasāmarthyodbhūtanīlapītādyābhāsavikalpapūrvabhāgyapi na bhavati yathā nīlaikasākṣātkāri jñānam| Bhavati cedamastamitodeṣyadubhayavikalpajñānāntarālavarti unmeṣapratibhādi śabdāgamagītaṁ nirvikalpakaṁ sasaṁvādaviruddhābhimatanīlādivikalpapūrvabhāvi| Tasmāttadanantāvabhāsāvibhāgamayamevetyubhayośca jñānayorantarālamanapahnavanīyaṁ — Jñānayorbhedādeva tacca saṁvidātmakamevānyathā tenaiva saṁvitsaṁskārocchede smaraṇādyanusandhānādyayoga iti pratibhākhyasya dharmiṇaḥ sarvavādinaḥ prati avivāda eveti nāsiddhiḥ saṅketavyutpattikālānavalambanāccāsyāvikalpatvameva sahajāsāmayikatathāparāmarśayoge hi jaḍavilakṣaṇasaṁvidrūpanāntarīyakasya na vikalpatulyatvam — Bhedānullāsādbhedasāratālabdhatayā tvarthabhāvaṁ kuryādvikalpānāṁ cāvikalpaṁ vinā nodayo'svātantryāt| Svātantryaṁ ca saṅketādismaraṇopāyatvātsaṅketādismaraṇaṁ ca tathā anubhavaṁ vinā kutaḥ saṁvidaśca prāṅnyāyena kālādiparicchedābhāva ityekaiva sā pārameśvarī pratibhā asmaduktimāhātmyakalpitā evaṁvidhā aparicchinnasvabhāvā sarvātmaiva| Madhye'pi vartamānabhūtabhaviṣyadrūpavikalpāntaraprasavabhūreva tathā ca vivekakuśalairālayavijñānamevamevopagatam| Sasaṁvādatvaṁ ca tadanantarabhāvināṁ vikalpānāṁ darśitameveti nāsiddho hetuḥ sādhyadharmiṇi na caikāvabhāsivikalpasaṁvibhāgakāriṇi avikalpake'vipakṣe sadā vā kadācidapi vā vartate na ca tato'sya vyāvṛttiḥ sandigdhā — Iti na viruddho nānaikāntiko na sandigdhavipakṣavyāvṛttiḥ| Dṛṣṭāntadharmiṇi api citrajñānādau hetorevamevāsiddhatādidoṣāḥ parihṛtā bhavantyeva| Hetudoṣaṣu tu parihṛteṣu dṛṣṭāntādidoṣā niravakāśā eva| Ityādi bahu nirṇītakalpamaparaireveti kiṁ tadanubhāṣaṇakleśena| Siddhaṁ tāvaddhyetat
Yatprātibhaṁ nikhilavaiṣayikāvabodhapūrvaparāntaracaraṁ nikhilātmakaṁ tat|
Tasyāṁ pralīnavapuṣaḥ paraśaktibhāsi glānirghaṭeta kimabhāvavaśopakḷptā||
Śarīraprāṇādau paradhanasukhāsvādapaṭalamanālokya svasminspṛśati hṛdaye glānimasamām|
Praviṣṭā cedantarnikhilajagatīsūtisarasā parā devī hanta pravilasati pūrṇāhutiriva||
Taduktam spande
Glānirviluṇṭḥikā dehe tasyāścājñānataḥ sṛtiḥ|
Tadunmeṣaviluptaṁ cetkutaḥ sā syādahetukā||
iti
Ekacintāprasaktasya yataḥ syādaparodayaḥ|
Unmeṣaḥ sa tu vijñeyaḥ svayaṁ tamupalakṣayet||
iti ca|
Māyīyakārmamalamūlamuśanti tāvad ajñānanāmamalamāṇavameva bhadrāḥ|
Bījaṁ tadeva bhavajīrṇataroḥ parasmin saṁvinniśātadahane dahate kṣaṇena||
Yathāhuḥ
Malamajñānamicchanti saṁsārāṅkurakāraṇam|
iti|
Tadunmeṣaviluptaṁ cet...
iti| Evameva ca vyākhyātamato'nyathā glānervilopakatvamasyāścājñānātsaraṇamajñānasya conmeṣeṇa vilopaḥ — Iti kiṁ kena saṁśliṣṭamiti nṛpanirūpaṇaprāyameva bhavet|
Tadevaṁ bhagavatī parāvāgbhūmirgarbhīkṛtasvasvātantryasattodbhaviṣyatpaśyantyādiviniviṣṭaparāparābhaṭṭārikādiprasarā tadgarbhīkāravaśāvivādaghaṭitasakalabhūtabhuvanabhāvādiprapañcaprabodhaikyacamatkārasārā parameśvarabhairavabhaṭṭārakāvirbhāvaprathitatathāvidhādbhutabhūtaparamārthasvarūpā svātmavimaladarpaṇanirbhāsitānantasṛṣṭisthitisaṁhāraikyamayamahāsṛṣṭiśaktirādikṣāntarūpā athādyā ityādinā granthena niḥśeṣaṁ bhagavatā nirṇīyata iti sthitam| Tadevaṁ sthite granthārtho nirṇīyate — Akārādivisargāntaṁ śivatattvaṁ kādiṅāntaṁ dharādinabho'ntaṁ bhūtapañcakaṁ cādiñāntaṁ gandhādiśabdāntaṁ tanmātrapañcakaṁ ṭādiṇāntaṁ pādādivāgantaṁ karmākṣapañcakaṁ tādināntaṁ ghrāṇādiśrotrāntaṁ buddhikaraṇapañcakaṁ pādimāntaṁ mano'haṅkārabuddhiprakṛtipuruṣākhyaṁ pañcakaṁ vāyvādiśabdavācyā yādayo vakārāntā rāgavidyākalāmāyākhyāni tattvāni dhārayanti — Pṛthagbhūtatayā abhimānayantīti dhāraṇāni dvāvatra ṇicau prayojyaprayojakabhāvadvairūpyāttathā hi — Dhriyante svātmanyeva sarve bhāvāḥ prakāśātmani paramaparipūrṇe pade bhairavātmani sarvātmani yathoktaṁ śivadṛṣṭau
Ātmaiva sarvabhāveṣu sphurannirvṛtacidvapuḥ|
Aniruddhecchāprasaraḥ prasaraddṛkkriyaḥ śivaḥ||
iti| Yathoktaṁ spande
Yatra sthitamidaṁ sarvaṁ...|
iti| Evaṁ svātmanyeva prabhāsvare prakāśanena dhriyamāṇān bhāvān dhārayati svayamaprakāsībhāvena — Jaḍatāsvabhāvedambhāvāspadatāprāpaṇena prakāśayati parameśvara eva punarapyahambhāvenaivācchādayati| Tadiyaṁ bhagavatsadāśiveśadaśā śuddhavidyāmayyekena ṇicā dhvanitā tatrāpi ca yad idantāyā ahantayā ācchādanaṁ tadācchādanīyedantopapattāvupapadyate na ca śuddhaparameśvaracinmayarūpāpekṣaṁ bhinnaprathātmakamidantākhyaṁ rūpamupapadyate — Ityācchādanīyānupapattau tadvaśena tadācchādakatāpyahambhāvasya nopapannā iti tathāvidheśvarabodhānupapattistadanupapattau ca na kiñcid bhāseta — Kāraṇābhāvādityuktamasakṛt| Bhāsate cedam| Tadbhāsāvyatirekarahitamapi parameśvaraśaktita eva bahiḥ prathate — Kāraṇāntarāsambhavāt| Svasaṁvidi ca saṁvida eva sarvamayatvaprathanāt| Tadevaṁ svātmarūpaṁ jagadbhedena bhāsamānaṁ prakāśātmanyevāhamātmani bhāsate sāmānādhikaraṇyena| Itīyataitāvad avaśyamevākṣiptaṁ — Yad īśvara eva kasyāpi vediturbhinnān vedyān ahantayā paśyati| Yaścāsau ko'pi vedayitā so'pi bhāsanātsvātmamaya eva — Iti svātmani tathāvidhāḥ śaktīradhiśete yābhirasau tadaiva bhinnavedyavedakībhāvamupāśnuvīta|...
Namely (tad-yathā):
Now (atha), the fifteen (tithayaḥ), i.e. the ones that begin with "a" (a-ādyāḥ), (are) all (sarve) the vowels (svarāḥ) that end (avasānagāḥ) in a dot --in Anusvāra-- (bindu). At the end (antaḥ) of That --of Anuttara appearing as the fifteen vowels-- (tad), moon and sun --Visarga-- (soma-sūryau) are said to be (prakīrtitau) through the connection (yogena) of the (subtle) Power of Action (kāla)||5||
Oh very virtuous One (su-vrate), the categories (tattvāni) that begin with (ādīni) Pṛthivī --the earth element or category 36-- (pṛthivī) (and) end in (antāni) Puruṣa --the individual soul or category 12-- (puruṣa) (are situated) successively (kramāt) in the five varga-s or groups (pañcasu... vargeṣu) beginning with (ādiṣu) "ka" (ka) (and) ending in (anteṣu) the sound (kāra) "ma" (ma)||6||
(There is also) a quartet (catuṣṭayam) of "dhāraṇā-s" --the semivowels "ya, ra, la and va"-- (dhāraṇānām) relating to air, fire, water and Indra (vāyu-agni-salila-indrāṇām). After that (tad-ūrdhvam), (lies) the well-known (vikhyātam) (group composed of) "śa", etc. (śa-ādi), (which is) further on (purastāt) (called) the quintet (pañcakam) of Brahma-s (brahma)||7||
Therefore (tad), beginning with (mūlā) "a" (a) (and) successively (kramāt) ending in (antā) "kṣa" (kṣa), it is known as (jñeyā) Sṛṣṭi or Universal Manifestation (sṛṣṭiḥ). Oh splendid One (yaśasvini), this (Universal Manifestation) (iyam) (is) always (sarvadā) proclaimed (samākhyātā) in all the Tantra-s (sarva-tantreṣu) as the source (yoniḥ) of all the mantra-s and incantations (sarveṣām eva mantrāṇām vidyānām ca)||8||
--There is the half of the stanza 9 included here, in the translation of the stanza 8, in order to complete the sense of the stanza 8 itself. The remaining half of the stanza 9 will be explained by Abhinavagupta once he is finished with his exposition on these four stanzas--
"Anuttara (anuttaram) alone (eva), (also known as) Akula (akulam), is (rūpam) (this) Manifestation (sṛṣṭi) pertaining to Kula (kaulika... iti)". This is ascertained (nirṇīyate) there --in the stanzas 5 to 8-- (tatra).
(The term) "atha" --lit. now-- (occurring at the beginning of the stanza 5) (atha) (implies) "sambandha" or "relation" (sambandhaḥ). (With what? With) "that Universal Manifestation" (tad-sṛṣṭiḥ). (So,) that very (tad eva) State (padam) of Anuttara (anuttara) (is) the Universal Manifestation (sṛṣṭiḥ). This is the meaning (iti arthaḥ).
And (ca) though (yadi api) in the Universal Manifestation (sṛṣṭau api), according to the preceding principle (prāktana-nayena), there is no (na syāt) relation between prior and posterior --i.e. succession-- (paurvāparyam) depending on (apekṣi) time (kāla), yet (tathā api), as long as (yāvat) duality (bhedaḥ) characterized (lakṣaṇaḥ) by the condition (bhāva) of "taught (upadeśya) (and) teaching (upadeśa)" be manifested (bhāsyate) by the Supreme Lord (parama-īśvareṇa) in His own Being (sva-ātmani) through (His) Absolute Freedom (svātantryāt), so long (tāvat) even (api) (the existence of) the relation between prior and posterior (paurvāparyam) (is to be admitted). In this way (iti), by the word (śabdena) "atha" (atha), an immediate sequence or succession (ānantaryam) with reference to (apekṣayā) that (relation between prior and posterior) (tad) (is indicated. In other words,) subsequently (anantaram), the very Akula --i.e. Anuttara-- (akulam eva) is (rūpam) the Universal Manifestation (sṛṣṭi). This is the purport (iti yāvat).
Nonetheless (tu), (such an) immediate sequence or succession (ānantaryam) has not (na) been expressed (uktam) (in this context) by the word (śabdena) "atha" (atha) for (indicating) question and declaration (of the Goddess) (praśna-pratijñābhyām). (Why?) Because it --the word "atha"-- is directed (here) toward (pravaṇatvāt asya) a clear apprehension --a complete understanding-- (pratīti) of the meaning (tātparya) in a succession (krama) with respect to (apekṣa) an object (prameya) of the same kind (sajātīya) relating to (gata) only one (eka) doctrine (praghaṭṭaka) --i.e. as both the question of the Goddess and the answer of the God have to do with the real nature of the Highest Reality... hence, their question and answer constitute "an object of the same kind relating to only one doctrine"... the word "atha" is used then to understand the meaning of something in this type of succession connected with a topic of the same kind--.
Otherwise (anyathā), there is the opportunity (avakāśaḥ) of using (prayoga) it --viz. the word "atha"-- (tad) at all times (sarvatra), even (api) (in the sense of) "this (idam) (that comes) immediately after (anantaram) the silence, etc. (tūṣṇīm-bhāva-ādeḥ... iti)".
If it be argued that (iti ced): "Well (astu)! (But) what is possibly (kaḥ iva) your (bhavataḥ) trouble (kleśaḥ) with regard to this (atra)?". None! (na kaścid), with the exception of (ṛte) the absence (abhāvāt) of a clear apprehension or complete understanding (pratīti).
As (yad tu) most venerable Somānanda (śrī-somānanda-pādāḥ) (expresses) by pointing out (pradarśanena) the revealed scriptures (āgama) (to give a support to his declaration:)
"The sound (kāraḥ) 'a' (a) indicates (uktaḥ) Śiva (śiva), (while) the sound (kāraḥ) 'tha' (tha) is said to be (ucyate) Śakti (śaktiḥ... iti)".
He explained (vyācacakṣire) "atha" (atha iti) (as being) of such extent (etāvat eva) (as) "Anuttara" (anuttaram iti) --all in all, in the Somānanda's opinion, "atha" and "Anuttara" are the same thing--. By using the sounds "tha" and "ha" in the sense of (tha-kāra-ha-kāra... abhiprāyeṇa) a state furnishing an example of mutual pervasion (samavyāptikatā) everywhere (sarvatra) --in sum, "tha" and "ha" are considered as the same thing--, (then,) in the case of the meaning (arthasya) of the word (śabda) "atha" (atha), (it also means "aha") since ("atha") is not (consequently) different from (abheda-rūpatvāt) Śakti (śakti), who, expanding (Herself) (prasarat) in the first (wave of) Joy (prathama-ullāse), appears as the Universal Manifestation (sṛṣṭi) of an extremely numerous quantity (ananta-ananta) of things (vastu), and also (ca) since it is dependent on (avalambana-rūpatvāt) the Supreme (para) Nāda (nāda), which is the life (jīvana-rūpa) lying (stha) in all (sarva) the living beings (bhūta).
I am not developing (na asmābhiḥ vitatya) that (point) (tad) (as I have not) investigated (it) (vivecitam), i.e. because (yatas) I am not (na... vayam) really (sākṣāt) conversant with (abhijñāḥ) such a revealed scripture (tādṛśasya āgamasya).
But (tu) (this) book (granthasya) containing (succinct) aphorisms (sūtra) was thus declared (sūtritā evam) by him --by Somānanda-- (taiḥ), who was really conversant with (sākṣāt-kāribhiḥ) such (tathā-vidha) a revealed scripture (āgama), to be having the power to bear (sahiṣṇutā) many (aneka) hundreds (śata) of forms of reasoning (yukti).
In that sense (tena eva abhiprāyeṇa), even (api) the act of showing (pradarśanam) the different (meanings) (bheda) of (the word) "dhūli" --powder used in ceremonies of initiation-- (dhūli) was developed (vitatam) by him (taiḥ) from this and that viewpoint (itas ca amutas ca) (on the basis of that revealed scripture).
However (tu), I (vayam), who am purified (pavitritāḥ) by his (tad) instruction (śāsana), whose state (bhāvāḥ) of purifying (pavitra) myself (sva-ātma) (appears as) a desire (abhilaṣita) of breaking (nirdalana) the knots --the difficult parts-- (granthi) of that (tad) book (grantha), am indifferent (udāsīnāḥ eva) to such (evam-ādiṣu) meanings (artheṣu) determined (nirṇīteṣu) by him (taiḥ).
And (ca) though (api) an imaginary (kalpita) (or) conventional (sāmayika) reference (apekṣaṇam) to a (certain) writing (lipi) in the form of the different (meanings) of (the word) "dhūli" and so forth (dhūli-bheda-ādinā) may serve as a means (bhavet api... upāyāya) to somebody (kasyacid), it (tad) is not (na tu) in the sphere (viṣayam) of pupils (śiṣya) situated in (gata) all (sakala) countries (deśa) (and) times (kāla). Thus (iti), (as) I am not developing (it) (na asmābhiḥ vitatya), (I am not either) divulging (it) (vipañcitam).
That (tad) is not to be done (akārya-karam) in the case of the ones who have --lit. who have entered-- (anupraviṣṭānām ca) reasoning (yukti) (and) experience (anubhava) about it (etad). Still (ca), (it is surely) easy to be done (su-karam) by the ones who are based on their own imagination (sva-kalpanābhiḥ).
And (ca) for others (anyeṣām) who are not conversant with (abhijñānām) this (etad) teaching (upadeśa), even (api) the act of teaching (upadeśanam) that (tad) is of no use (a-kiñcid-karam). Enough (iti-alam) of this act of causing (anena... vidhāyinā) interruption (vighna) in the original subject-matter (prakṛta)!
(Now) I follow (anusarāmaḥ) the subject-matter in question (prastutam): (The term "ādyās" in the stanza 5 implies that) "a" (a) (is) the first (ādyaḥ) of those (fifteen) vowels (yeṣām svarāṇām). Or (vā) if (yadi), for the sake of (arthena) an easy (sukha) pronunciation (uccāraṇa), ("a") is accompanied by (saha) the sound (kāreṇa) "tha" (in "atha") (tha), (the final result would be) "athādyas --lit. now, "a" is the first-- (ath ādyaḥ) of those (vowels) (yeṣām iti)" --all in all, the meaning is practically the same--. Also (ca), in this context (atra), the word (śabdaḥ) "ādya" --i.e. first-- (ādya) has not (been used) (na) in the sense of merely (mātre) a relative position (vyavasthā), nor (na api) in the sense of proximity and so on (sāmīpya-ādau), but rather (api tu) as "ādya" or "unparalleled" (ādyaḥ) whose existence (bhavaḥ) lies in what begins with "a" --viz. in the entire alphabet beginning with "a"-- (a-ādau). So (tathāhi), this ("a") (iyam) (is) here (iha) defined (nirṇīyate) as the Parāvāk stage --the Supreme Speech-- (parā-vāk-bhūmiḥ) of those letters (amīṣām varṇānām), in which (yatra eva) (exists) the non-conventional (asāmayikam), eternal (nityam), unartificial (akṛtrimam) form (rūpam), replete with (mayam eva) Pure Consciousness (saṁvid), of these (abovementioned letters) (eṣām).
In the Essence full of Pure Consciousness (saṁvid-maye ca vapuṣi), the entire All-containing State (sarva-sarva-ātmakatā) (is) constantly active (satata-uditā) indeed (eva).
And (ca) She (sā), the Supreme Mistress (parama-īśvarī) who is the most venerable (bhaṭṭārikā) Parā (parā), though (api) is possessed of (bhāginī) such a (tathā-vidha) unsurpassed (niratiśaya) unity (abheda), by finding room in (Her) interior for (antar-kṛtya) Paśyantī (paśyantī), etc. (ādikāḥ) whose forms (rūpāḥ) are an expansion (sphāra) of the revered (bhaṭṭārikā) Parāparā (parā-aparā), etc. (ādi), is filled with (garbha-mayī) various (tad-tad) endless (ananta) varieties (vaicitrya). (The precept) "that (tad) which (yad) is (asti) not (na) there (tatra) is (asti) somewhere (kva-api... iti)" is not (nahi) suitable (nyāyyam) (in Her case. All of you,) seize mentally (parāmṛśata ca) the Foremost One (prathamā), the Consort of the Fortunate One --i.e. the Goddess-- (bhagavatīm), who is Pure Consciousness (saṁvidam) devoid of (śūnyām) (even) a slight trace of (leśa) turbidness (kāluṣya) (and) stain (kalaṅka) (derived from) limitation (saṅkoca), (and) whose name (abhidhām) is Pratibhā --Parāvāk or Supreme Speech-- (pratibhā).
Whatever (yad-kiñcid) animate and inanimate objects (caram acaram ca) (exist, all) that (aggregate of things) (tad) remains (tiṣṭhati eva) in Pure Consciousness (saṁvidi) whose nature (ātmani) is the most venerable (bhaṭṭāraka) (and) glorious (bhagavat) Bhairava (bhairava) in its real and invariable form (pāramārthikena anapāyinā rūpeṇa) whose essence (sāra-ātmanā) is only (mātra) Vīrya or Power (vīrya), in its true nature (tathā-bhāvena) which is brought out (unnīyamāna) by the spreading (prathā) of the various (tad-tad) endless (ananta) varieties (vaicitrya) that are beheld (upalakṣyamāṇa) at the time (kāla) of the manifestation (sṛṣṭi) of hundreds (śata) of realities (vastu) which are about to arise (udbhaviṣyat) from That --from Pure Consciousness-- (tad) (in a way which is at first) slightly (īṣat) most indistinct (asphuṭatama), (next) slightly (īṣat) more indistinct (asphuṭatara), (next) slightly (īṣat) indistinct (asphuṭa) and so forth (ādi).
The Stage (bhūmiḥ) of Omniscience (sarvajñatā), which is the Highest Reality (parama-arthā) devoid of limitation (asaṅkucita) (and) looks thus (tad-rūpā) natural (akṛtrima), is vehemently resorted to --lit. is vehemently lain upon-- (sahasā eva... adhiśayyate eva) by the ones who have attained preeminence (atiśaya-rūḍhaiḥ) regarding such an attention (to that Stage of Omniscience) (tathā-avadhāna). (In other words,) by those who are purified (pavitritaiḥ) by the highest (para) Grace (bestowal) (anugraha) (and) whose impurities (malaiḥ) (in the form of) endless (ananta) doubts (vicikitsā) (and) other (apara) synonymous (paryāya) due to hesitation --lit. tremor-- (kampa), etc. (ādi) with reference to the firm belief (pratyaya) in That --in that Stage of Omniscience-- (tad) have been ground (niṣpeṣita) by the act of pulverizing (nigharṣa) on the grindstone (śāṇa) of the series (krama) of practices (abhyāsa). (In fact, when) by the act of seeing (avalokanena) (such a) Reality (satyatā) of the things (vastu) (and) understanding (It) merely a little (pratibhāta-kiyat-mātra) even (api) on the part of the ones who (still) have uncertainty (sa-vicikitsaiḥ), (such a Reality also appears but) with only (mātra) a little (kiyat) limitation (saṅkocā) being assigned (to It) (datta). (In a nutshell, this Reality called Stage of Omniscience) does not (appear) (na tu) (in Its) natural (form) (akṛtrimā) (in their case, but slightly limited).
As (yad) most revered Kallaṭa (śrī-kallaṭa-pādāḥ) said (āhuḥ):
"When (the span of one's breathing) decreases (one) 'tuṭi' (tuṭi-pāte), there is acquisition (lābhaḥ) of omniscience (sarvajñatva) (and) omnipotence (sarvakartṛtva... iti)".
Thus (evam), this (eṣaḥ) matter (arthaḥ) whose one nature (ekarūpaḥ) is one's own (sva) light (prakāśa) --viz. one's own experience-- is explained (pradarśyate) by reasoning (yuktyā): Whatever (yad yad) gets a free firm agreement (avaśa-avāpta-avicala-saṁvādam) as a reality (satyatā) which is not to be ignored (niḥśeṣyamāṇa) (and that,) due to (vaśa) (its) subsequent (uttara) suitability (yogyatā), etc. (ādi) for a particular purpose (arthakriyā) has emerged (udbhūta) through Its --of Consciousness-- own (sva) capacity (sāmarthya), (such a free firm agreement) existing (bhāvi) before (pūrva) the thoughts (vikalpa) relating to (niṣṭha) blue color (nīla), etc. (ādi) —which can be arranged (vikalpyamāna) successively (kramika)— that are considered as (sammata) (entities) manifesting (avabhāsi) (mutual) opposition (virodha), all That (tad tad) is "nirvikalpasaṁvid" or "thoughtless --indeterminate-- Consciousness" (nirvikalpa-saṁvid-rūpam), (and) becomes (bhavati), (without abandoning Its condition of) "undivided" (avibhāgi), the manifestations (ābhāsa) (known as) blue, yellow colors, etc. (nīla-pīta-ādi) which are thought of as (abhimata) opposed (to one another) (viruddha) (and) of the nature of vikalpa or thought --i.e. determinate consciousness-- (vikalpanīya). For example (yathā), knowledge (jñāna) about a picture (citra), perception (saṁvid) of (someone) standing (stha) on the peak (of a mountain) (śikhara), apprehension (bodha) of the eye of a peacock's tail (mecaka), etc. (ādi). Nevertheless (tu), what (yad) is (bhavati) not (na) undivided (avibhaktam) (in the middle of) those (tad) (mutually) opposed (viruddha-rūpa) manifestations (ābhāsa) (such as) blue, yellow colors, etc. (nīla-pīta-ādi) is (bhavati) not even (api na) prior to (pūrva-bhāgi) the various (tad-tad) (and) endless (ananta) thoughts --determinate consciousness-- (vikalpa) (that appear as) the manifestations (ābhāsa) (known as) blue, yellow colors, etc. (nīla-pīta-ādi), which have emerged (udbhūta) through Its --of Consciousness-- own (sva) capacity (sāmarthya). For instance (yathā), a cognition (jñānam) that puts only before one's eyes (eka-sākṣāt-kāri) the blue color (nīla).
Nonetheless (ca), this (idam) thoughtless --indeterminate-- Consciousness (nirvikalpakam) declared (gītam) in the Tantra-s (śabda-āgama) (by the appellatives of) "Unmeṣa" (unmeṣa), "Pratibhā" (pratibhā), etc. (ādi) is (bhavati) situated in (varti) the interval (antarāla) of both of (ubhaya) determinate cognitions --i.e. thoughts-- (vikalpa-jñāna) —one (thought) which has ceased (astamita) (and the next) that is rising (udeṣyat)— (and) exists (bhāvi) before (pūrva) the thoughts (vikalpa) "blue color", etc. (nīla-ādi), which are considered as (abhimata) opposed (to each other) (viruddha) when one speaks about them --lit. with the conversation-- (sa-saṁvāda).
Therefore (tasmāt), "(the thoughtless --indeterminate-- Consciousness) remains undivided (avibhāga-mayam eva iti) (in the middle of) those (tad) innumerable (ananta) (determinate) manifestations (avabhāsa... iti)". And (ca) because of the difference (bhedāt eva) of the two cognitions (jñānayoḥ), the interval (antarālam) between both cognitions (ubhayoḥ... jñānayoḥ) cannot be denied (anapahnavanīyam). And (ca) that (interval) (tad) consists of (ātmakam eva) Pure Consciousness (saṁvid). Otherwise --if Pure Consciousness was not present in that interval-- (anyathā), in the removal (ucchede) of the residual impressions (saṁskāra) of Pure Consciousness (saṁvid) (caused) by that (supposed interval lacking Pure Consciousness) (tena eva), "there would not be any connection (ayogaḥ) with respect to memory (smaraṇa), etc. (ādi), congruous link (anusandhāna) and so forth (ādi... iti)". As there is an agreement (avivādaḥ eva iti) according to (prati) all teachers (sarva-vādinaḥ) with regard to what is called (ākhyasya) Pratibhā --Supreme Speech, i.e. thoughtless, indeterminate Consciousness-- (pratibhā) as having (the aforesaid) properties (dharmiṇaḥ), (as a result,) want of proof (asiddhiḥ) does not (na) (exist regarding It). Also (ca), due to (Its) independence (anavalambanāt) of a period of time (kāla) to develop proficiency in learning (vyutpatti) (certain) conventional signs (pertaining to It alone) (saṅketa), there is a state of being "avikalpa" or "free from vikalpa-s" --indeterminate-- (avikalpa) in Its case (asya), since (hi) when there is application (yoge) of the reflection --seizing mentally-- (parāmarśa) on (this indeterminate Consciousness) which is of such a quality (tathā), viz. natural (sahaja) (and) non-conventional (asāmayika), there is no similarity (tulyatvam) with vikalpa --thought, i.e. determinate consciousness-- (vikalpa) in the case of (such an indeterminate Consciousness) which is invariably connected with (nāntarīyakasya) the nature (rūpa) of Pure Consciousness (saṁvid), which differs from (vilakṣaṇa) the insentient (jaḍa). (Why?) Because (in It) dualism has not come forth (bheda-anullāsāt). By acquiring (labdhatayā tu) the chief ingredient --the essence-- (sāratā) of dualism (bheda), (then It) manufactures (kuryāt) the state (bhāvam) of "object" (artha) --i.e. It manifests objects--. There is no emergence (na udayaḥ) of vikalpa-s (vikalpānām) without (vinā) That which is devoid of vikalpa --viz. the indeterminate Consciousness-- (avikalpam) because of the absence of freedom (asvātantryāt) --i.e. the vikalpa-s cannot emerge by themselves!--. (And that) freedom (svātantryam) (belongs only to the indeterminate Consciousness) since It (alone) is the means (upāyatvāt) to remember (smaraṇa) conventional signs (saṅketa), etc. (ādi). How (kutas) to remember (smaraṇam ca) conventional signs (saṅketa) and so forth (ādi) without (vinā) such an Experience (tathā anubhavam) --i.e. without the experience of the indeterminate Consciousness--? Also (ca), in the case of Pure Consciousness (saṁvidaḥ), according to the previous axiom (prāk-nyāyena), there is absence (abhāvaḥ) of the boundaries (pariccheda) of time (kāla), etc. (ādi). Thus (iti), She (sā), the one (ekā eva) Consort of Supreme Lord (pārama-īśvarī), (namely,) Pratibhā --Supreme Speech or indeterminate Consciousness-- (pratibhā) is of such a kind (evaṁvidhā) as fashioned (kalpitā) by the magnanimity (māhātmya) of my (asmad) proclamation (ukti). (In other words,) She is One whose uninterrupted essential nature (aparicchinna-sva-bhāvā) (is) the Self (ātmā) of all (sarva) indeed (eva)!
Even (api) in the middle state (madhye), She alone is (bhūr eva) the birthplace (prasava) of (all the) other (antara) vikalpa-s --thoughts or determinate perceptions-- (vikalpa) relating to present, past and future (vartamāna-bhūta-bhaviṣyat-rūpa). Accordingly (tathā ca), (this) Consciousness (vijñānam) that is the Abode (of all) (ālaya) has been experienced (upagatam) in this way (too) (evam) by those who are skillful (kuśalaiḥ) in "viveka" --right discernment-- (viveka).
(Since) the agreement (sasaṁvādatvam ca) of the vikalpa-s or determinate perceptions (vikalpānām) existing (bhāvinām) immediately after (anantara) That --the indeterminate Consciousness-- (tad) was (already) shown (darśitam eva iti), there is no (na) fallacious reason (asiddhaḥ hetuḥ) with reference to that which is to be proved --i.e. the very determinate perceptions or vikalpa-s-- (sādhya-dharmiṇi), nor (can it be said) (na ca) (that the determinate consciousness) exists (vartate) in the unrivaled indeterminate Consciousness (avikalpake avipakṣe) —which builds (kāriṇi) the divisions (saṁvibhāga) of the vikalpa-s --thoughts or determinate perceptions-- (vikalpa) while It Itself shines (avabhāsi) as one and the same Reality (eka)— always (sadā) or (vā... api vā) now and then (kadācid), nor does exist (na ca) its --i.e. of the determinate consciousness-- (asya) uncertain and questionable (sandigdhā) exclusion (vyāvṛttiḥ) from that (indeterminate Consciousness) (tatas). Thus (iti), there is no (na) opposition (viruddhaḥ) (between the indeterminate Consciousness and the determinate consciousness, and this indeterminate Consciousness) is neither (na) a unsteady (ground of the determinate consciousness) (anaikāntikaḥ) nor is there (na) exclusion (vyāvṛttiḥ) (in such an indeterminate Consciousness) from things that are dubious and opposite (sandigdha-vipakṣa).
Also (api), in the knowledge of a picture, etc. (citra-jñāna-ādau), which have the property (of acting as) (dharmiṇi) examples (dṛṣṭānta), the faults (doṣāḥ) (such as) the state of not being proved (asiddhatā), etc. (ādi) in this way (evam eva) in the case of the reason --i.e. the indeterminate Consciousness-- (hetoḥ) are (bhavanti eva) certainly shunned (parihṛtāḥ... eva).
When the faults relating to the reason --the indeterminate Consciousness-- are shunned (hetu-doṣaṣu tu parihṛteṣu), the faults (doṣāḥ) in (the abovementioned) examples (dṛṣṭānta), etc. (ādi) (are) inopportune (niravakāśāḥ eva). (When this) precept (kalpam) and the like (iti-ādi) has (already) been greatly (bahu) ascertained (nirṇīta) by others (aparaiḥ) (too), then (iti) why (kim) to take the trouble (kleśena) of repeating (anubhāṣaṇa) it (tad)?
This (etad) has really been (tāvat hi) proved (siddham) (here:)
"'Prātibha' (prātibham) (is) That (tad) which (yad) is (ātmakam) complete --universal-- (nikhila) (and) which moves (caram) in the prior (pūrva), posterior (apara) (and) middle (antara) (states) of the knowledge --perception-- (avabodha) about all (nikhila) that is related to the objects of sense (vaiṣayika). To someone whose nature (vapuṣaḥ) has been dissolved (pralīna) into that Splendor (tasyām... bhāsi) of the Supreme (para) Power (śakti), what (kim) depression (glāniḥ) produced (upakḷptā) by means of (vaśa) the absence (of such Splendor of the Supreme Power) (abhāva) could possibly occur (ghaṭeta)?
By not beholding (anālokya) the mass (paṭalam) of Enjoyment (sukha-āsvāda) belonging to the Supreme (para) Wealth (dhana) that lies in physical body, vital energy, etc. (śarīra-prāṇa-ādau), he gets in touch with (spṛśati) a unsurpassed (asamām) depression (glānim) in his own heart (svasmin... hṛdaye). (But,) if (ced) the Supreme (parā) Goddess (devī), who has a relish for (sarasā) producing (sūti) the whole (nikhila) world (jagatī), penetrates (praviṣṭā) inside (his depressed heart) (antar), ah! (hanta), She shines forth brightly (pravilasati) as (iva) the full and perfect (pūrṇa) oblation (āhutiḥ) (that dissipates such a depression)".
That (very truth) (tad) was declared (uktam) in Spandakārikā-s (spande):
"Depression (glāniḥ) (is like) a plunderer (viluṇṭhikā) in the body (dehe). It glides (tasyāḥ ca... sṛtiḥ) from ignorance (ajñānataḥ). If (ced) it is destroyed (viluptam) by that (tad) Unmeṣa (unmeṣa), how (kutas) might that (depression) exist (sā syāt) without (its) cause (ahetukā... iti)?".
And also (in the same scripture) (ca):
"That (saḥ) is to be certainly known (tu vijñeyaḥ) as Unmeṣa (unmeṣaḥ) wherefrom (yatas) there is (syāt) emergence (udayaḥ) of another (awareness --according to Kṣemarāja-- or thought --according to others--) (apara) in one (person) who is (already) occupied (prasaktasya) with one (eka) thought (cintā). One should perceive (upalakṣayet) that (Unmeṣa) (tam) by himself (svayam... iti)".
(Additionally:)
"The blessed ones (bhadrāḥ) affirm (uśanti) that Āṇavamala (āṇavam eva) —the impurity (malam) called (nāma) (primordial) ignorance (ajñāna)— is the root (mūlam) of both Māyīyamala and Kārmamala (māyīya-kārma-mala) indeed (tāvat). That very (tad eva) seed (bījam) of the worn out tree (jīrṇa-taroḥ) of transmigratory existence (bhava) (is) instantly (consumed) (kṣaṇena) in the Supreme (parasmin), Bright (niśāta) (and) Burning (dahate) Fire (dahane) of Pure Consciousness (saṁvid)".
As (yathā) (the wise) said (āhuḥ):
"(They) maintain (icchanti) that 'mala' --Āṇavamala-- (mala) is the (primordial) ignorance (ajñānam) (and) the cause (kāraṇam) of the sprout (aṅkura) of transmigratory existence (saṁsāra... iti)".
(And repeating a portion of what was affirmed above in Spandakārikā-s:)
"If (ced) it is destroyed (viluptam) by that (tad) Unmeṣa (unmeṣa)...".
(The essence of the indeterminate Consciousness) has been explained (vyākhyātam) in this way (evam eva ca). (If it were) otherwise (anyathā) than this (atas) --viz. if the indeterminate Consciousness did not pervade all the states... beginning, middle and end... of the determinate consciousness--, (then) why (iti kim) (and) by what (kena) (are the three following facts) so closely connected (with each other?:) (1) The destruction (vilopakatvam) of depression (glāneḥ), (2) its --of depression-- (asya) gliding (saraṇam) from ignorance (ajñānāt), and (ca... ca) (3) the annihilation (vilopaḥ) of ignorance (ajñānasya) by Unmeṣa (unmeṣeṇa). Thus (iti), (if it were otherwise, viz. if the indeterminate Consciousness was not present in all the states of the determinate consciousness, the whole thing) would be (bhavet) like (prāyam eva) an investigation (nirūpaṇa) into (the syllables) "nṛ" and "pa" (separately) (nṛ-pa), (that is, it would be useless!) --because they mean something only when joined together forming the word "nṛpa" (a king)--.
So (tad evam), it is established (iti sthitam) (that the upcoming series of six truths) has been completely (niḥśeṣa) ascertained (nirṇīyate) by the Fortunate One --Lord Bhairava-- (bhagavatā) through the verse (granthena) (where one reads) "athādyās", etc. (atha-a-ādyāḥ iti-ādinā) --i.e. at the beginning of the stanza 5--: "(1) The Consort of the Fortunate One --viz. the Goddess-- (bhagavatī) (is) the Parāvāk --Supreme Speech-- (parā-vāk) stage (bhūmiḥ). (2) She expands (prasarā) by enfolding (within Herself, like an embryo,) (garbhī-kṛta) the most venerable (bhaṭṭārikā) Parāparā (stage) (parā-aparā), etc. (ādi) dwelling in (viniviṣṭa) Paśyantī (paśyantī) and so forth (ādi), which are about to spring from (udbhaviṣyat) the Sattā --Existence-- (sattā) of Her own (sva) Absolute Freedom (svātantrya). (3) She is the quintessence (sārā) of the Delight (of the Supreme I-consciousness) (camatkāra), which is in unity with (aikya) the knowledge (prabodha) of the universal manifestation (prapañca) (made out of) all (sakala) the beings (bhūta), worlds (bhuvana), objects (bhāva) and so on (ādi) that was undisputedly effected (avivāda-ghaṭita) by means of (vaśa) Her (tad) act of including (garbhī-kāra) (gradually all those entities during Her expansion). (4) She is One whose true nature (parama-artha-sva-rūpā) is (bhūta) that extraordinary (tathā-vidha-adbhuta), all of which is increased and spread (prathita) by the presence (āvirbhāva) of most revered (bhaṭṭāraka) Bhairava (bhairava), i.e. the Supreme Lord (parama-īśvara). (5) She is the Great Creative Power (mahā-sṛṣṭi-śaktiḥ) who is full of (maya) unity with (aikya) endless (ananta) manifestations (sṛṣṭi), acts of maintaining (sthiti) (and) withdrawals (saṁhāra) that shine forth (nirbhāsita) in the spotless (vimala) Mirror (darpaṇa) of Her own (sva) Self (ātma). (6) She is One whose form (rūpā) begins with (ādi) "a" (a) (and) ends in (anta) "kṣa" (kṣa)".
Therefore (tad), by establishing (sthite) in that way (evam), the meaning (arthaḥ) of the verse --stanza 5-- (grantha) has been determined (nirṇīyate). (The group of letters) beginning with (ādi) the sound (kāra) "a" (a) (and) ending in (antam) Visarga (visarga) (denotes) the Śiva principle (śiva-tattvam). (The group of letters) beginning with (ādi... ādi) "ka" (ka) (and) ending in (antam) "ṅa" (ṅa), (from) "earth" (up to) "ether" --i.e. space-- (dharā... nabhas), (denotes) the aggregate of five (pañcakam) gross elements (bhūta) --tattva-s or categories 32 to 36--. (The group of letters) beginning with (ādi... ādi) "ca" (ca) (and) ending in (antam... antam) "ña" (ña), (from) "odor-as-such" (up to) "sound-as-such" (gandha... śabda) (denotes) the set of five (pañcakam) subtle elements (tad-mātra) --tattva-s or categories 27 to 31--. (The group of letters) beginning with (ādi... ādi) "ṭa" (ṭa) (and) ending in (antam... antam) "ṇa" (ṇa), (from) "the power of locomotion" (up to) "the power of speaking" (pāda... vāk), (denotes) the aggregate of five (pañcakam) powers of action (karma-akṣa) --tattva-s or categories 22 to 26--. (The group of letters) beginning with (ādi... ādi) "ta" (ta) (and) ending in (antam... antam) "na" (na), (from) "the power of smelling" (up to) "the power of hearing" (ghrāṇa... śrotra), (denotes) the set of five (pañcaka) powers of perception (buddhi-karaṇa) --tattva-s or categories 17 to 21--. (The group of letters) beginning with (ādi) "pa" (pa) (and) ending in (antam) "ma" (ma) (denotes) the aggregate of five (tattva-s or categories) (pañcakam) called (ākhyam) mind (manas), ego (ahaṅkāra), intellect (buddhi), undifferentiated and unmanifested matter (prakṛti) (and) individual soul (puruṣa) --tattva-s or categories 12 to 16--. Those (four letters) beginning with (ādayaḥ) "ya" (ya) (and) ending in (antāḥ) the sound (kāra) "va" (va), which are said to be (vācyāḥ) the (seed) sounds (śabda) of the "air" (vāyu), etc. (ādi), (denote) the categories (tattvāni) known as (ākhyāni) "Rāga", "Vidyā", "Kalā" and "Māyā" (rāga-vidyā-kalā-māyā). (These four last letters, i.e. ya, ra, la and va, are known as) "Dhāraṇā-s" (dhāraṇāni) (because) "they hold firmly" (dhārayanti), (in other words) "they cause (the individual soul) to think (abhimānayanti) (that the powers of Lord Bhairava) are (bhūtatayā) different (pṛthak... iti)". Here (atra) (there are) two causative forms (dvau... ṇicau) due to the duplicity of form (dvairūpyāt), (if you will excuse the repetition), viz. the condition of (bhāva) "caused" (prayojya) (and) "causing" --the one that causes-- (prayojaka). That is to say (tathā hi): All (sarve) the states (bhāvāḥ) are held (dhriyante) in one's own Self (sva-ātmani) alone (eva), i.e. in the State (pade) that is Light (prakāśa-ātmani), that is supremely Perfect (parama-paripūrṇe), whose nature is Bhairava (bhairava-ātmani) (and) that is the essence (ātmani) of all (sarva), such as (yathā) was declared (uktam) in Śivadṛṣṭi (śivadṛṣṭau):
"The Self (ātmā) alone (eva) shines (sphuran) in all the objects (sarva-bhāveṣu) in the form of (vapus) blissful (nirvṛta) Consciousness (cit). (He is the One) in whom there is prevalence (prasaraḥ) of the ungovernable (aniruddha) (Power of) Will (icchā), which expands (prasarat) as Śiva (śivaḥ) endowed with (the Powers of) Knowledge and Action (dṛk-kriyaḥ... iti)".
As (yathā) has been mentioned (uktam) in Spandakārikā-s (spande):
"In whom (yatra) all (sarvam) this (idam) (universe) rests (sthitam... iti)".
Thus (evam), by (His) act of giving Light (prakāśanena), He preserves (dhārayati) the states (bhāvān) which are to be held (dhriyamāṇān) in His own shining Self (sva-ātmani eva prabhāsvare) by not revealing Himself --i.e. by veiling Himself-- (svayam aprakāsī-bhāvena). (In a nutshell,) the Supreme Lord (parama-īśvaraḥ eva) manifests (prakāśayati) by acquiring (prāpaṇena) the condition of being the Abode of (āspadatā) "Thisness" --the state of being This-- (idam-bhāva), whose essence --of Thisness-- (sva-bhāva) is insentiency (jaḍatā). And once more (punar api), (after carrying out all that which was described previously,) He covers (it) --viz. He covers Thisness-- (ācchādayati) by the I-ness --the State of Aham or "I"-- (aham-bhāvena). Therefore (tad), this (iyam) state (daśā) of the Fortunate One --Lord Bhairava-- (bhagavat) as Sadāśiva and Īśvara --tattva-s or categories 3 and 4-- (sadāśiva-īśa), which is replete with (mayī) Pure (śuddha) Knowledge (vidyā), was hinted at (dhvanitā) by one causative form (of the root "dhṛ" - to hold) (ekena ṇicā). Even (api) in that case (tatra), the act of covering (yad... ācchādanam) Thisness (idantāyāḥ) with I-ness (ahantayā) takes place (upapadyate) when there have already been production (upapattau) of (such a) Thisness (idantā) which is going to be covered (ācchādanīya) by that --i.e. by I-ness-- (tad). The form (rūpam) called (ākhyam) Thisness (idantā) does not at all consist of (na ca... ātmakam) an expansion (prathā) that is separate and different (bhinna) with reference to (apekṣam) the Pure (śuddha) Form (rūpa) abounding in (maya) Consciousness (cit) of the Supreme Lord (parama-īśvara). So (iti), when there is no production (anupapattau) of that which is going to be covered (ācchādanīya), because of (vaśena) that (fact) (tad), even (api) the state of being the one that covers it (tad-ācchādakatā) —(such a state) belonging to "I-ness" (aham-bhāvasya)— is not happening (either) (na upapannā). That being so (iti), it is not applicable (anupapattiḥ) (to consider) the Consciousness of the Lord (īśvara-bodha) as having such a quality --viz. as being the one that covers Thisness-- (tathā-vidha). And (ca) that not being applicable (tad-anupapattau), nothing (na kiñcid) appears (bhāseta) --i.e. nothing is manifested-- due to the absence (abhāvāt) of a cause (kāraṇa). This has been said (iti uktam) repeatedly (asakṛt).
But (ca) the "This" --i.e. the universe-- (idam) becomes manifest (bhāsate)!
(And such a "This") appears (prathate) externally (bahis) only (eva) through the Power (śaktitas) of the Supreme Lord (parama-īśvara) though (api) it is devoid of (rahitam) identity --lit. non-difference-- (avyatireka) with His (tad) Light (bhāsa). (Why?) Because there is no (asambhavāt) other (antara) cause (kāraṇa).
(Another fact proving the previous answer about why the "This" appears externally only through the Power of the Supreme Lord is as follows:) Because in one's Consciousness there is a unfolding (sva-saṁvidi ca...prathanāt) of all the things (sarva-mayatva) from (this very) Pure Consciousness (saṁvidaḥ) alone (eva).
In this way (tad evam), the universe (jagat), (although) it is essentially one's own Self (sva-ātma-rūpam), by appearing (bhāsamānam) in a state of duality (bhedena), becomes appositionally manifest (bhāsate sāmānādhikaraṇyena) in the "I" (aham-ātmani) who is only Light (prakāśa-ātmani eva).
So (iti), according to such (teachings) --i.e. the ones given so far-- (iyatā), this much (etāvat) (can) most certainly (avaśyam eva) (be) indicated (ākṣiptam): That (yad) the Lord (īśvaraḥ) Himself (eva) perceives (paśyati) the different (bhinnān) knowables (vedyān) of any knower (whatsoever) (kasya-api vedituḥ) as "I" (ahantayā). And (ca) that (asau) (limited) knower --i.e. the paśu-- (vedayitā), whoever he may be (yaḥ... ko'pi), he (saḥ) is also (api... mayaḥ eva) one's own Self (sva-ātma) due to (his) appearing (as a knower) (bhāsanāt). So (iti), he rests (adhiśete) on such (limited) powers (tathā-vidhāḥ śaktīḥ). Then (tadā eva), through which --i.e. through those limited powers-- (yābhiḥ), he (asau) attains (upāśnuvīta) the state of knower (vedakī-bhāvam) of objects (vedya) in duality --where knower and knowable look different from one another-- (bhinna)...
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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