| Скачайте и установите необходимые шрифты, чтобы санскрит отображался во всей его красе Прочтите Транслитерация (2) (русский), чтобы полностью понять систему транслитерации |
Parātrīśikāvivaraṇa (Паратришика-виварарна): Строфы 3-4 - Часть 2 - Недвойственный Кашмирский Шиваизм
Стандартный перевод
|
Introduction
Parātrīśikāvivaraṇa continues. Abhinavagupta keeps commenting on the stanzas 3 and 4 of Parātrīśikā.
This is the second part of the commentary on the stanzas 3-4.
I will write a "global long explanation" below the translation itself, as if I use the system based on individual "notes of explanation" as usual, there will be too many notes as to be practical. Besides, to program so many notes of explanation, one by one, would be extremely time-consuming too. With this "global long explanation" I will strive to make this text so understandable to the average reader as possible!
Abhinavagupta's Sanskrit will be in dark green color. In turn, within the transliteration, the Abhinavagupta's comments will be shown in black. Also, within the translation, the commentary by Abhinavagupta (i.e. the Vivaraṇa) will contain words in both black and red colors.
Read Parātrīśikāvivaraṇa and experience Supreme Ānanda or Divine Bliss, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Stanzas 3-4 (Second part of the commentary)
वस्तुतो हि शृणोति पश्यति वक्ति गृह्णाति इत्यादि भगवत्या एव रूपम्। यथोक्तम्
येन रूपं रसं गन्धं स्पर्शशब्दौ च मैथुनम्।
एतेनैव विजानाति किमत्र परिशिष्यते॥
इति वेदान्ते परमेश्वरेण। न तु श्रवणं नाम स्फुटकलकलात्मकतारगद्गदादिरूपवर्णाकर्णनमेव। तथाहि — श्रीपरमेश्वर एव श्रीस्वच्छन्दशास्त्रे जपविभागनिर्णयावसर एवमेव निरूपितवान्
आत्मना श्रूयते यस्तु स उपांशुरिति स्मृतः।
अत्र हि मध्यमापद आत्मैव संशृणुते नापर इत्युक्तं स्थानादिप्रयत्नस्फुटतायां दन्तौष्ठपुटादिसंयोगविभागेनातिनिभृतमपि शब्दोच्चारे निकटतरवर्तिपरश्रवणमपि स्यादिति सशब्दतापत्तिरेव।
परैः संश्रूयते यस्तु सशब्दोऽसौ प्रकीर्तितः।
इत्युक्तं यतो न चात्र निकटादिविशेषः कश्चिदिति। परप्रमातृदर्शनमात्रगोचरजिह्वौष्ठपुटादिसंयोगेऽप्यात्मन एव श्रवणं स्यान्न परस्य यतः मध्यमापदमेवैतत्सम्पद्यते — वर्णस्य बहिरात्मलाभाभावात्। वाय्वभिघाताद्धि स्फुटवर्णो निष्पन्न एव न च तत्र वाय्वभिघातो बाह्यतापत्तिपर्यन्तः स्यात्। ओष्ठादिचलनमपि न तत्र वर्णांशेऽनुप्रविशेदपि तु स्वात्मनिष्ठमेव तात्कालिकं तत्स्यात्तात्कालिकेङ्गितनिमिषितकरव्यापारादिस्थानीये स्फुटस्थानकरणप्रयत्नयोगे तु वर्णनिष्पत्तावपि यदि नाम ध्वनीनां तारतम्येन तारमन्द्रादिविभागे दूरादूरादिश्रवणं स्यात्सर्वथा परैः श्रूयते — इति वैखरीपदमेवैतदित्यलं प्रसक्तानुप्रसक्त्या। सैव परमेश्वरी आमन्त्रणयोगेन स्फुटं शक्तिरूपतयोक्ता। नरशक्तिशिवात्मकं हीदं सर्वं त्रिकरूपमेव। तत्र यत् केवलं स्वात्मन्यवस्थितं तत् केवलं जडरूपयोगि मुख्यतया नरात्मकं घटस्तिष्ठतीतिवदेष एव प्रथमपुरुषविषयः शेषः। यत् पुनरिदमित्यपि भासमानं यदामन्त्र्यमाणतया आमन्त्रकाहम्भावसमाच्छादिततद्भिन्नेदम्भावं युष्मच्छब्दव्यपदेश्यं तच्छाक्तं रूपं त्वं तिष्ठसीत्यत्र ह्येष एव युष्मच्छब्दार्थ आमन्त्रणतत्त्वं च। तथाहि यथाहं तिष्ठामि तथैवायमपीति। तस्याप्यस्मद्रूपावच्छिन्नाहम्भावचमत्कारस्वातन्त्र्यमविच्छिन्नाहञ्चमत्कारेणैवाभिमन्वान आमन्त्रयते यथार्थेन मध्यमपुरुषेण व्यपदिशति सेयं हि भगवती परापरा। सर्वथा पुनरविच्छिन्नचमत्कारनिरपेक्षस्वातन्त्र्याहंविमर्शेऽहं तिष्ठामीति पराभट्टारिकोदयो यत्रोत्तमत्वं पुरुषस्य यदुक्तम्
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः॥
इति। अत्र क्षराक्षररूपादुभयतोऽपि ह्युत्तमत्वमस्मीत्यस्मदर्थेनोक्तम्। नह्यत्र सर्वत्राहमिति परिमितं शरीरादि अपदिश्यते तस्य प्रत्यक्षेणैव ताद्रूप्यविरोधात्। तदेवमीदृशं स्वयम्प्रथात्मकं शिवात्मकं रूपम्। अत एव बोधस्यास्य स्वसंवित्प्रथात्मकस्य किञ्चिन्न ऊनं नाप्यधिकम् — तस्याप्रकाशरूपस्य चिन्मयेऽननुप्रवेशात्। तदपेक्षया च माध्यस्थ्यमपि न किञ्चित् — इत्युपचयापचयमध्यस्थानीयेदन्तानिर्देश्याभावलब्धप्रतिष्ठाने न प्रभवन्ति तद्बोधाविच्छेदरूपास्मदर्था विच्छेदितोऽपि युष्मदर्थ एवमेवेत्यत एव अलिङ्गे युष्मदस्मदी गीते। देहगतसङ्ख्याद्युपचारेण परापरादिशक्तिगर्भीकारात्सङ्ख्यायोगस्तूपपद्यते। तथाहि — स्वस्वातन्त्र्योपकल्पितभेदावभासस्यानन्तशरीराद्येकतयैव विमृशेदावां युवां वयं यूयमिति च। उपचयाद्यास्तु देहगता उपचरितुमपि न शक्याः — चिद्रूपस्योनाधिकतानुपपत्तेः। सर्वं हि सर्वात्मकमिति नरात्मानो जडा अपि त्यक्ततत्पूर्वरूपाः शाक्तशैवरूपभाजो भवन्ति — शृणुत ग्रावाणः मेरुः शिखरिणामहं भवाम्यहं चैत्रो ब्रवीमीत्यपि प्रतीतेः। शाक्तमपि युष्मदर्थरूपमपि नरात्मकतां भजत एव शाक्तरूपमुज्झित्वा त्वं गतभयधैर्यशक्तिरित्यनामन्त्रणयोगेनापि प्रतिपत्तेः। भवानित्यनेन पादा गुरव इत्यादिप्रत्ययविशेषैश्चापरावस्थोचितनरात्मकप्रथमपुरुषविषयतयापि प्रतीतिसद्भावात्। त्यक्तशाक्तरूपस्यापि चाहंरूपशिवात्मकत्वमपि स्याद्वयस्ये दयिते त्वमेवाहं भवामीति प्रत्ययात्। शिवस्वरूपमपि चोज्झितचिद्रूपमिव नरशक्त्यात्मकं वपुराविशत्येव। कोऽहमेषोऽहमहो अहं धिग् माम् अहो मह्यमित्यादौ ह्यहमिति गुणीकृत्याविच्छिन्नं स्वातन्त्र्यं मुख्यतया तु विच्छिन्नैवेदन्ता प्रतीयते यत्र भगवत्या अपराया उदयः। हेऽहमित्यादौ परापरशाक्तस्पन्दस्पर्श एव शिवस्य किन्तु पूर्वं पूर्वमव्यभिचरितमुत्तरत्र। तेन नररूपं स्फुटयैव प्रतिपत्त्या शाक्तशाम्भवधुरमारोढुं शक्नुयादेव न पुनर्वैपरीत्येनारोहणं स्फुटप्रतीतिमयम्। अत्यक्तनिजनिजरूपतया त्र्यात्मकत्वादेकद्विबहुरूपभागित्वमेति प्रत्येकमेतत्क्रियम्। उक्तं हि
एकं वस्तु द्विधा भूतं द्विधा भूतमनेकधा।
इति। एकात्मकत्वे ह्यप्रतियोगित्वात्शिवता प्रतियोगिसम्भवे शाक्तत्वमनेकतायां भेद एव नरात्मभाव एकस्यैव घटो घटौ घटा घटपटपाषाणा इत्यपि हि तिष्ठति तिष्ठतस्तिष्ठन्तीति चैकेनैव क्रियाशक्तिस्फुरितमेवैतद्यथोक्तम्
अनेकमेकधा कृत्वा को न मुच्यते बन्धनात्।
इति। अत एव नरशक्तिशिवात्मनां युगपदेकत्र परामर्श उत्तरोत्तरस्वरूपानुप्रवेश एव — तस्यैव वस्तुतस्तत्परमार्थरूपत्वात्स च त्वं च तिष्ठथः स च त्वं चाहं च तिष्ठाम इति प्रतीतिक्रम एवाकृतकसंस्कारसारः शाब्दिकैर्लक्षणैरनुगम्यते तथा च निजभाषापदेष्वपि संस्कारस्य यत्र नामापि नावशिष्यते बौद्धान्ध्रद्रविडादिषु तत्राप्ययमेव वाचनिकः क्रमो वचनक्रमश्च हार्दीमेव प्रतीतिं मूलतोऽनुसरन् तत्प्रतीतिरसरूपतया प्रतीतेरप्येवंरूपत्वमवगमयेद्यथोकं मयैव
न सा गीर्या न हृदयङ्गमगामिनी
इति। तत् सर्वथा अकृतका एवम्प्रतीतिर्यथोक्तम्
न तैर्विना भवेच्छब्दो नार्थो नापि चितेर्गतिः।
इति।...
Vastuto hi śṛṇoti paśyati vakti gṛhṇāti ityādi bhagavatyā eva rūpam| Yathoktam
Yena rūpaṁ rasaṁ gandhaṁ sparśaśabdau ca maithunam|
Etenaiva vijānāti kimatra pariśiṣyate||
iti vedānte parameśvareṇa| Na tu śravaṇaṁ nāma sphuṭakalakalātmakatāragadgadādirūpavarṇākarṇanameva| Tathāhi — Śrīparameśvara eva śrīsvacchandaśāstre japavibhāganirṇayāvasara evameva nirūpitavān
Ātmanā śrūyate yastu sa upāṁśuriti smṛtaḥ|
Atra hi madhyamāpada ātmaiva saṁśṛṇute nāpara ityuktaṁ sthānādiprayatnasphuṭatāyāṁ dantauṣṭhapuṭādisaṁyogavibhāgenātinibhṛtamapi śabdoccāre nikaṭataravartiparaśravaṇamapi syāditi saśabdatāpattireva|
Paraiḥ saṁśrūyate yastu saśabdo'sau prakīrtitaḥ|
ityuktaṁ yato na cātra nikaṭādiviśeṣaḥ kaściditi| Parapramātṛdarśanamātragocarajihvauṣṭhapuṭādisaṁyoge'pyātmana eva śravaṇaṁ syānna parasya yataḥ madhyamāpadamevaitatsampadyate — Varṇasya bahirātmalābhābhāvāt| Vāyvabhighātāddhi sphuṭavarṇo niṣpanna eva na ca tatra vāyvabhighāto bāhyatāpattiparyantaḥ syāt| Oṣṭhādicalanamapi na tatra varṇāṁśe'nupraviśedapi tu svātmaniṣṭhameva tātkālikaṁ tatsyāttātkālikeṅgitanimiṣitakaravyāpārādisthānīye sphuṭasthānakaraṇaprayatnayoge tu varṇaniṣpattāvapi yadi nāma dhvanīnāṁ tāratamyena tāramandrādivibhāge dūrādūrādiśravaṇaṁ syātsarvathā paraiḥ śrūyate — Iti vaikharīpadamevaitadityalaṁ prasaktānuprasaktyā| Saiva parameśvarī āmantraṇayogena sphuṭaṁ śaktirūpatayoktā| Naraśaktiśivātmakaṁ hīdaṁ sarvaṁ trikarūpameva| Tatra yat kevalaṁ svātmanyavasthitaṁ tat kevalaṁ jaḍarūpayogi mukhyatayā narātmakaṁ ghaṭastiṣṭhatītivadeṣa eva prathamapuruṣaviṣayaḥ śeṣaḥ| Yat punaridamityapi bhāsamānaṁ yadāmantryamāṇatayā āmantrakāhambhāvasamācchāditatadbhinnedambhāvaṁ yuṣmacchabdavyapadeśyaṁ tacchāktaṁ rūpaṁ tvaṁ tiṣṭhasītyatra hyeṣa eva yuṣmacchabdārtha āmantraṇatattvaṁ ca| Tathāhi yathāhaṁ tiṣṭhāmi tathaivāyamapīti| Tasyāpyasmadrūpāvacchinnāhambhāvacamatkārasvātantryamavicchinnāhañcamatkāreṇaivābhimanvāna āmantrayate yathārthena madhyamapuruṣeṇa vyapadiśati seyaṁ hi bhagavatī parāparā| Sarvathā punaravicchinnacamatkāranirapekṣasvātantryāhaṁvimarśe'haṁ tiṣṭhāmīti parābhaṭṭārikodayo yatrottamatvaṁ puruṣasya yaduktam
Yasmātkṣaramatīto'hamakṣarādapi cottamaḥ|
Ato'smi loke vede ca prathitaḥ puruṣottamaḥ||
iti| Atra kṣarākṣararūpādubhayato'pi hyuttamatvamasmītyasmadarthenoktam| Nahyatra sarvatrāhamiti parimitaṁ śarīrādi apadiśyate tasya pratyakṣeṇaiva tādrūpyavirodhāt| Tadevamīdṛśaṁ svayamprathātmakaṁ śivātmakaṁ rūpam| Ata eva bodhasyāsya svasaṁvitprathātmakasya kiñcinna ūnaṁ nāpyadhikam — Tasyāprakāśarūpasya cinmaye'nanupraveśāt| Tadapekṣayā ca mādhyasthyamapi na kiñcit — Ityupacayāpacayamadhyasthānīyedantānirdeśyābhāvalabdhapratiṣṭhāne na prabhavanti tadbodhāvicchedarūpāsmadarthā vicchedito'pi yuṣmadartha evamevetyata eva aliṅge yuṣmadasmadī gīte| Dehagatasaṅkhyādyupacāreṇa parāparādiśaktigarbhīkārātsaṅkhyāyogastūpapadyate| Tathāhi — Svasvātantryopakalpitabhedāvabhāsasyānantaśarīrādyekatayaiva vimṛśedāvāṁ yuvāṁ vayaṁ yūyamiti ca| Upacayādyāstu dehagatā upacaritumapi na śakyāḥ — Cidrūpasyonādhikatānupapatteḥ| Sarvaṁ hi sarvātmakamiti narātmāno jaḍā api tyaktatatpūrvarūpāḥ śāktaśaivarūpabhājo bhavanti — Śṛṇuta grāvāṇaḥ meruḥ śikhariṇāmahaṁ bhavāmyahaṁ caitro bravīmītyapi pratīteḥ| Śāktamapi yuṣmadartharūpamapi narātmakatāṁ bhajata eva śāktarūpamujjhitvā tvaṁ gatabhayadhairyaśaktirityanāmantraṇayogenāpi pratipatteḥ| Bhavānityanena pādā gurava ityādipratyayaviśeṣaiścāparāvasthocitanarātmakaprathamapuruṣaviṣayatayāpi pratītisadbhāvāt| Tyaktaśāktarūpasyāpi cāhaṁrūpaśivātmakatvamapi syādvayasye dayite tvamevāhaṁ bhavāmīti pratyayāt| Śivasvarūpamapi cojjhitacidrūpamiva naraśaktyātmakaṁ vapurāviśatyeva| Ko'hameṣo'hamaho ahaṁ dhig mām aho mahyamityādau hyahamiti guṇīkṛtyāvicchinnaṁ svātantryaṁ mukhyatayā tu vicchinnaivedantā pratīyate yatra bhagavatyā aparāyā udayaḥ| He'hamityādau parāparaśāktaspandasparśa eva śivasya kintu pūrvaṁ pūrvamavyabhicaritamuttaratra| Tena nararūpaṁ sphuṭayaiva pratipattyā śāktaśāmbhavadhuramāroḍhuṁ śaknuyādeva na punarvaiparītyenārohaṇaṁ sphuṭapratītimayam| Atyaktanijanijarūpatayā tryātmakatvādekadvibahurūpabhāgitvameti pratyekametatkriyam| Uktaṁ hi
Ekaṁ vastu dvidhā bhūtaṁ dvidhā bhūtamanekadhā|
iti| Ekātmakatve hyapratiyogitvātśivatā pratiyogisambhave śāktatvamanekatāyāṁ bheda eva narātmabhāva ekasyaiva ghaṭo ghaṭau ghaṭā ghaṭapaṭapāṣāṇā ityapi hi tiṣṭhati tiṣṭhatastiṣṭhantīti caikenaiva kriyāśaktisphuritamevaitadyathoktam
Anekamekadhā kṛtvā ko na mucyate bandhanāt|
iti| Ata eva naraśaktiśivātmanāṁ yugapadekatra parāmarśa uttarottarasvarūpānupraveśa eva — Tasyaiva vastutastatparamārtharūpatvātsa ca tvaṁ ca tiṣṭhathaḥ sa ca tvaṁ cāhaṁ ca tiṣṭhāma iti pratītikrama evākṛtakasaṁskārasāraḥ śābdikairlakṣaṇairanugamyate tathā ca nijabhāṣāpadeṣvapi saṁskārasya yatra nāmāpi nāvaśiṣyate bauddhāndhradraviḍādiṣu tatrāpyayameva vācanikaḥ kramo vacanakramaśca hārdīmeva pratītiṁ mūlato'nusaran tatpratītirasarūpatayā pratīterapyevaṁrūpatvamavagamayedyathokaṁ mayaiva
Na sā gīryā na hṛdayaṅgamagāminī
iti| Tat sarvathā akṛtakā evampratītiryathoktam
Na tairvinā bhavecchabdo nārtho nāpi citergatiḥ|
iti|...
In reality (vastutas), the nature (rūpam) of the Consort of the Fortunate One (bhagavatyāḥ eva) (is this:) "She hears (śṛṇoti), sees (paśyati), speaks (vakti), grabs (gṛhṇāti) and so on (iti-ādi)". As (yathā) has been declared (uktam) by the Supreme Lord (parama-īśvareṇa) in the Vedānta system (vedānte):
"Since (yena) one knows (vijānāti) form (rūpam), taste (rasam), smell (gandham), touch, sound (sparśa-śabdau) and (ca) the pleasure of the sexual intercourse (maithunam) by Him (etena) only (eva), what (else) (kim) remains (pariśiṣyate) here --in this world-- (atra... iti) (which is not known by Him)?".
Of course (nāma), the (abovementioned) act of hearing (in this context) (śravaṇam) is not (na tu) giving ear to (ākarṇanam eva) letters (varṇa) whose essence (rūpa) is a loud (tāra) indistinct utterance (gadgada), etc. (ādi) which is (ātmaka) an evident (sphuṭa) confused noise (kalakala).
For instance (tathāhi): In the venerable scripture called Svacchandatantra (śrī-svacchanda-śāstre), the glorious (śrī) Supreme (parama) Lord (īśvaraḥ eva), at the moment (avasare) of ascertaining (nirṇaya) the division (vibhāga) of "japa" --muttering of a mantra-- (japa), established (nirūpitavān) (the following) in this way (evam eva):
"That (saḥ) which (yaḥ tu) is heard (śrūyate) by the Self --by Oneself-- (ātmanā) is said to be (smṛtaḥ) 'upāṁśu(-japa)' --lit. 'japa' in extreme secret-- (upāṁśuḥ iti)".
Because (hi) here (atra), in the state (pade) of Madhyamā (madhyamā), there is nobody else (na aparaḥ) but the Self (ātmā) alone (eva) that hears (saṁśṛṇute). This is what is informed about it (iti uktam). When there is a clear distinctness (sphuṭatāyām) in the mode of articulation (prayatna) performed through the organ of utterance (sthāna), etc. (ādi), due to the separation (vibhāgena) (and) union (saṁyoga) of the teeth (danta), the cavity made by opening the lips (oṣṭha-puṭa), etc. (ādi), even if (api) (such an) utterance (uccāre) of words (śabda) is made with the utmost secrecy (atinibhṛtam), there might even be (api syāt) the act of hearing (what is being uttered) (śravaṇam) on the part of another person (para) who abides (varti) very close (to the person performing "japa") (nikaṭatara). Thus (iti), there is this misfortune (āpattiḥ eva) with the state of "saśabda" (sa-śabdatā).
(And what is the state of "saśabda"? The very Svacchandatantra explains it:)
"That (asau) which (yaḥ tu) is heard (saṁśrūyate) by others (paraiḥ) is called (prakīrtitaḥ) 'saśabda' (sa-śabdaḥ)".
This is what is said about it (iti uktam). But (ca) here --in 'upāṁśu(-japa)'-- (atra), in consequence of which (yatas), there is no (na... kaścid) particular difference (viśeṣaḥ) (even if there may be) proximity (nikaṭa) and so forth (ādi... iti).
Although (api) the union (saṁyoge) of tongue (jihvā), the cavity made by opening the lips (oṣṭha-puṭa), etc. (ādi) was perceptible (gocara) merely (mātra) to the eyes (darśana) of another (para) subject (pramātṛ), the act of hearing (śravaṇam) is (syāt) not (na) of another (parasya) apart from himself --nobody else can hear his "japa"-- (ātmanaḥ eva). (Why?) Because (yatas) this (sort of "japa") (etad) attains (sampadyate) the state (padam) of Madhyamā (madhyamā) only (eva). (In other words,) because the letter cannot attain an external level (varṇasya bahis-ātma-lābha-abhāvāt). Through the vehement impact (abhighātāt) of the air (vāyu), a clear (sphuṭa) letter (varṇaḥ) is indeed (hi... eva) brought about (niṣpannaḥ). But (ca) in that ['upāṁśu(-japa)'] (tatra) (such a) vehement impact (abhighātaḥ) of the air (vāyu) does not (na) end (paryantaḥ syāt) entering into (āpatti) an external condition (bāhyatā) --all in all, such a kind of "japa" is not audible--.
Even (api) the movement (calanam) of lips (oṣṭha), etc. (ādi) in that (type of "japa") (tatra) does not (na) penetrate (anupraviśet) into the "varṇa" --lit. letter-- portion (varṇa-aṁśe), but rather (api tu) that ("japa") (tad) remains (niṣṭham eva) in itself (sva-ātma) while it lasts (tātkālikam... syāt). Nevertheless (tu), when there is use (yoge) of a clear mode of articulation (sphuṭa... prayatna) by the organs (karaṇa) of utterance (sthāna) (and this use) occurs (sthānīye) during that time --while the "japa" lasts-- (tātkālika) in the form of gestures (iṅgita), shutting of the eyes (nimiṣita), activities (vyāpārā) with the hands (kara), etc. (ādi), if ever (yadi nāma) in the production (niṣpattau api) of letters (varṇa), there is (syāt) an act of hearing (śravaṇam) which is distant (dūra), near (adūra), etc. (ādi) with respect to a division (vibhāge) in loud and low tones (tāra-mandra) and so forth (ādi) through a gradation (tāratamyena) of sounds (dhvanīnām), (then such a "japa") is in every way heard (sarvathā... śrūyate) by others (paraiḥ). So (iti), this (etad) (is) the Vaikharī (vaikharī) state (padam eva). Enough of (iti alam) incessantly (prasakta) making associations (with secondary topics) (anuprasaktyā).
That very (sā eva) Supreme Mistress (parama-īśvarī), by means of (yogena) addressing (Her by the phrase"Listen, oh Goddess") (āmantraṇa), is clearly declared (sphuṭam... uktā) as having the form of (rūpatayā) Śakti (śakti).
All (sarvam) this (idam) --viz. the universe--, in its consisting of (ātmakam) "nara" (nara), "Śakti" (śakti) (and) "Śiva" (śiva), is certainly triple (hi... trika-rūpam eva).
There --in that universe that is triple-- (tatra), that (tad) belongs to the "nara" side (of the triad) (nara-ātmakam) which (yad) only (kevalam... kevalam) remains (avasthitam) in itself (sva-ātmani) since it is mainly (mukhyatayā) connected with (yogi) an inert (jaḍa) form (rūpa), in the same manner (itivat) (as when one says:) "the pot (ghaṭaḥ) is (there) (tiṣṭhati)". This (eṣaḥ) is solely in the sphere (eva... viṣayaḥ) of the third person --lit. first person-- (prathama-puruṣa) (and) is left as a residue (coming after the first and second persons) (śeṣaḥ).
Furthermore (punar), that which (yad) appears (bhāsamānam) even (api) as "this" (idam iti), when (yadā) addressed (āmantryamāṇatayā), its (tad) separate (bhinna) state (bhāvam) as "idam" --i.e. "this"-- (idam) is covered completely with (samācchādita) the state (bhāva) of "aham" --"I"-- (aham) of the one addressing (āmantraka), (and when) designated (vyapadeśyam) with the word (śabda) "you" (yuṣmad), (then) it (tad) (becomes) a form (rūpam) of Śakti (śāktam) . "You (tvam) stand (tiṣṭhasi... iti)", here (atra hi) this (eṣaḥ eva) (is) the meaning (arthaḥ) of the word (śabda) "you" (yuṣmad) and (ca) the principle (tattvam) of addressing (āmantraṇa).
For instance (tathāhi), "just as (yathā) I (aham) stand (tiṣṭhāmi), even so (tathā eva) this (ayam) also (stands) (api... iti)". (In this way,) considering (abhimanvānaḥ) the Absolute Freedom (svātantryam) (that appears as) the joy (camatkāra) of the separate (avacchinna) I-sense (aham-bhāva) in the form of (rūpa) the "asmad" or "I" (asmad) of that --him, her or it-- (tasya api) as (identical with) the uninterrupted Delight (avicchinna... camatkāreṇa eva) of (one's own) "I" (aham), one addresses (āmantrayate). In accordance with the actual truth (yathā-arthena), one is speaking (vyapadiśati) in the second person (while addressing that manner) (madhyama-puruṣeṇa). This very (sā iyam) Consort of the Fortunate One (bhagavatī) (is now) in the "Parāparā" stage (parā-aparā) (at this level) undoubtedly (hi).
Nonetheless (punar), when there is I-consciousness (aham-vimarśe) as the completely independent (nirapekṣa) Absolute Freedom (svātantrya) (shining forth as) uninterrupted (avicchinna) Delight (camatkāra) (in the form of) "I (aham) stand (tiṣṭhāmi iti)", (that is) the emergence (udayaḥ) of the most venerable (bhaṭṭārikā) "Parā" stage --the Supreme Śakti-- (parā) in which (yatra) the superiority (uttamatvam) of the (first) person (puruṣasya) (is displayed). As (yad) has been said (uktam) (in Bhagavadgītā XV, 18:)
"Since (yasmāt) I (aham) (am) beyond (atītaḥ) the perishable (kṣaram) and (ca) even (api) the imperishable (akṣarāt), (I am) 'Uttama' or 'the Most Elevated One' (uttamaḥ); therefore (atas) I am (asmi) celebrated (prathitaḥ) in (both) the world (loke) and (ca) the Veda-s (vede) as the Highest Person (puruṣa-uttamaḥ... iti)".
(The word) "asmi" --I am-- (asmi iti) has been expressed (uktam) here --in the above stanza-- (atra) with the object (arthena) (of showing) that "asmad" --"I"-- (asmad) is superior (uttamatvam) to both (ubhayatas api) the perishable and imperishable (kṣara-akṣara-rūpāt).
Here (atra), in every case (sarvatra), the limited (parimitam) "aham" (aham iti) (identified with) the physical body (śarīra), etc. (ādi) is not at all (nahi) indicated (apadiśyate) since there is evidently incompatibility (pratyakṣeṇa eva... virodhāt) with reference to identity (tādrūpya) in its case --in the case of the limited "I" in comparison to the unlimited "I"-- (tasya).
Thus (evam), That (tad) which is endowed with such qualities (īdṛśam) (is) the nature (rūpam) of Śiva (śiva-ātmakam) consisting of (ātmakam) an expansion (prathā) of Himself (svayam).
For this very reason (atas eva), there is neither (kiñcid na) "less" (ūnam) nor (na api) "more" (adhikam) in the case of this Bodha --Śiva-- (bodhasya asya) who consists of (ātmakasya) an expansion (prathā) of His own (sva) Consciousness (saṁvid) as there is no penetration into (ananupraveśāt) Cit --Śiva-- (cit-maye) on the part of what is not (His) Light (tasya aprakāśa-rūpasya).
Also (ca), there is no (na kiñcid) middle condition --viz. between "less" and "more"-- (mādhyasthyam) with regard to (apekṣayā) Him (tad) either (api). So (iti), the notions (arthāḥ) of "I" (asmad) whose essences (rūpa) are inseparable (aviccheda) of that (tad) Bodha (bodha) are not able (na prabhavanti) to be a resting-place (labdha-pratiṣṭhāne) for (both) non-existence --i.e. void-- (abhāva) (and) what can be indicated (nirdeśya) (as furnished) with "thisness" --i.e. what exists objectively and is not a void-- (idantā) (whether in the form of) increase --viz. "more"-- (upacaya), diminution --viz. "less"-- (apacaya) (and) that which is (sthānīya) in the middle (madhya) --i.e. the middle condition between "increase and diminution"--. The notion (arthaḥ) of "you" (yuṣmad), though (api) (apparently) separate (viccheditaḥ), (is) "also so" --like the notion of "I"-- (evam eva iti). On this account (atas eva), both "you" and "I" (yuṣmad-asmadī) are said (gīte) to have no gender (aliṅge).
The application (yogaḥ) of number (for "you" and "I") (saṅkhyā) according to the employment (upacāreṇa) of enumeration (saṅkhyā) relating to (gata) bodies (deha), etc. (ādi) is possible (upapadyate) from the production (garbhīkārāt) (performed) by the śakti-s or powers (śakti) (known as) "Parāparā" (parā-aparā) and so on (ādi).
For instance (tathāhi), as regards the manifestation (avabhāsasya) of dualism (bheda) invented (upakalpita) by Her (sva) Absolute Freedom (svātantrya), one considers (all that dualism) (vimṛśet) as possessed of an (inherent) unity (ekatayā eva) (even) in the case of the (appearance) of endless (ananta) bodies (śarīra), etc. (ādi) (which can be designated with different pronouns such as:) "we two (āvām), you two (yuvām), we --three or more-- (vayam), you --in plural, i.e. three or more-- (yūyam iti ca).
However (tu), increase --viz. "more"-- (upacaya), etc. (ādyāḥ) relating to (gatāḥ) the body (deha) cannot be even (api na śakyāḥ) figuratively applied (upacaritum) (with regard to Cit or Consciousness) because there is inapplicability (anupapatteḥ) of the states of "less" and "more" (ūna-adhikatā). As (hi) "the All (sarvam) consists of (ātmakam) all (sarva... iti)", even (api) insentient entities --inert-- (jaḍāḥ) whose essence (ātmānaḥ) is "nara" --i.e. the third person in the form of all that is to be found between Māyātattva and the last category-- (nara), by abandoning their previous natures --as mere lifeless entities-- (tyakta-tad-pūrva-rūpāḥ), become entitled to participate in (bhājaḥ bhavanti) the natures (rūpa) of Śakti --the second person comprising the tattva-s 3 to 5, i.e. Sadāśiva, Īśvara and Sadvidyā-- (śākta) (and) Śiva --the first person comprehending the tattva-s 1 and 2, i.e. Śiva and Śakti-- (śaiva). (For example:) "Listen (śṛṇuta), oh mountains (grāvāṇaḥ)!" --the third person is dealt with as second person--, "Of the mountains (śikhariṇām), I (aham) am (bhavāmi) Meru (meruḥ)" --the third person turns into first person--, and (ca) also (api) from the conviction (pratīteḥ): "I (aham), Caitra (caitraḥ), speak (bravīmi iti)" --the first person is transformed into the third person--.
Even (api) in the case of Śakti (śāktam) whose essence (rūpam api) is the notion (artha) of "you" (yuṣmad), by abandoning (ujjhitvā) the nature (rūpam) of Śakti (śākta), She assumes (bhajate eva) the condition of "nara" --the third person-- (nara-ātmakatām). (For instance:) "You (tvam), whose fear (bhaya) is gone (gata), (are) the power (śaktiḥ) of constancy (dhairya... iti)", (the transformation of the second person into third person is shown) from the proof (pratipatteḥ) that ("you") is not used (an... yogena api) for addressing (āmantraṇa) (and took the form of the third person really).
And (ca) by particular (viśeṣaiḥ) suffixes (pratyaya) (such as) "pādāḥ" (pādāḥ), "guravaḥ" (guravaḥ), etc. (iti-ādi) along with this (term) (anena): "bhavān" --respectful "you"-- (bhavān iti), though (api) their field of action (viṣayatayā) is the third person --lit. the first person-- (prathama-puruṣa) consisting of (ātmaka) "nara" (nara) (and) which is suitable to be used (ucita) with reference to "apara-avasthā" --lit. "the state of another", i.e. which is suitable to be used with reference to "another person"-- (apara-avasthā), (all that serves only for the purpose of showing) the existence (sat-bhāvāt) of respect and notoriety (pratīti).
Moreover (api ca), (all these facts are shown) even when there is (api syāt) the condition of Śiva (śiva-ātmakatvam) whose essence (rūpa) is "I" (aham) in the case of that which has relinquished its nature of Śakti --of "you"-- (tyakta-śākta-rūpasya), (which is obvious) from the common usage (pratyayāt) (of phrases such as:) "Oh female friend (vayasye), oh beloved woman (dayite), I (aham) am (bhavāmi) you (tvam) indeed (eva... iti)!".
Also (api ca), (with regard to) the essential nature (sva-rūpam) of Śiva --the first person-- (śiva), when its form as Cit or Consciousness is abandoned (ujjhita-cit-rūpam iva), assumes (āviśati eva) the form (vapus) of "nara" or "Śakti" --the third and second persons, respectively-- (nara-śakti-tmakam). (For example: In phrases such as) "Who (kaḥ) (am) I (aham)?", "This (eṣaḥ) (is) me (aham)", "Woe (aho) (is) me (aham)!", "Shame (dhik) on me (mām)!", "Oh (aho) to me (mahyam)! and so forth (iti-ādau), there is no doubt (hi) (that in) "Aham" or "I" (aham iti), after having furnished (His) uninterrupted Absolute Freedom with particular qualities (guṇī-kṛtya avicchinnam svātantryam), it is admitted (pratīyate) that the separate (vicchinnā eva) "thisness" (idantā) certainly (tu) prevails (mukhyatayā), in which --in such a separate thisness-- (yatra) (takes place) an emergence (udayaḥ) of the Consort of the Fortunate One (bhagavatyāḥ) (in Her aspect) Aparā --i.e. the third person--(aparāyāḥ).
(In an expression such as:) "Oh (he) I (aham)!", etc. (iti-ādau), there is contact (sparśaḥ eva) of Śiva (śivasya) with the Vibration (spanda) of Śakti (śākta) (in Her aspect) Parāpara --the second person-- (para-apara). Nonetheless (kintu), the previous (state) (pūrvam) goes toward the next state (uttaratra) without deviating from (avyabhicaritam) the preceding condition (pūrvam).
Therefore (tena), the "nara" stage --the third person-- (nara-rūpam), by a clear course of action (sphuṭayā eva pratipattyā), can (śaknuyāt eva) ascend (āroḍhum) up to the (stages) distinguished by (dhuram) Śakti and Śiva (in this order) --second and first persons-- (śākta-śāmbhava). However (punar), (his) ascent (ārohaṇam) in the opposite order (vaiparītyena) is not clearly perceived (na... sphuṭa-pratīti-mayam) --i.e. "nara" cannot reach the Śiva stage without going through the Śakti stage--.
Each (of the members) of (pratyekam) this (etad) triad (trikam) --viz. nara, Śakti and Śiva--, since they are three (tri-ātmakatvāt), forms a whole consisting of (three parts called) (bhāgitvam eti) singular, dual and plural --lit. one, two and many-- (eka-dvi-bahu-rūpa), without abandoning each of their own natures (in the process) (atyakta-nija-nija-rūpatayā). (As) has been said (uktam hi):
"One (ekam) reality (vastu) becomes (bhūtam) twofold (dvidhā), (and having become) twofold (dvidhā), it becomes (bhūtam) multiple (anekadhā... iti)".
In the case of one (reality) (ekasya eva), when it is one (ekātmakatve hi), it (enjoys) the nature of "Śiva" (śivatā) as there is no counterpart (apratiyogitvāt). When there is (sambhave) a counterpart (pratiyogi), (that is) the condition of "Śakti" (śāktatvam). (And) when there is multiplicity (anekatāyām), (that is) the state (bhāvaḥ) whose essence (ātma) (is) "nara" (nara), (which is full of) differences (bhedaḥ eva). (For example,) "a pot (ghaṭaḥ), two pots (ghaṭau), pots --three or more-- (ghaṭāḥ)" (and) even (api hi) (the copulative compound) "pot, cloth and stone" (ghaṭa-paṭa-pāṣāṇāḥ iti), as well as (ca) (conjugated verbs such as) "he/she/it stands (tiṣṭhati), they both stand (tiṣṭhataḥ) (and) they --three or more-- stand (tiṣṭhanti iti)". This (etad) Vibration (sphuritam eva) of the Power of Action (kriyā-śakti) (is performed) by only One --viz. by Śiva-- (ekena eva). As has been mentioned (somewhere) (yathā uktam):
"By making (kṛtvā) the many --the stages of Śakti and nara-- (anekam) 'one' --the stage of Śiva-- (ekadhā), who (kaḥ) is not (na) liberated (mucyate) from bondage (bandhanāt... iti)?".
For this very reason (atas eva), when there is a "parāmarśa" --an act of mentally seizing, i.e. "a realization"-- (parāmarśaḥ) of "nara", "Śakti" and "Śiva" --third, second and first persons, respectively-- (nara-śakti-śiva-ātmanām) in one and the same place (ekatra) simultaneously (yugapad), (then takes place) a penetration (of what is lower) into (anupraveśaḥ eva) the essential nature (sva-rūpa) of what is higher (uttara) (and) higher (uttara), because that (which is apparently lower) is really of the nature of that "Highest Reality" (tasya eva vastutas tad-parama-artha-rūpatvāt). (For example:) "He (saḥ) and (ca... ca) you (tvam) stand (tiṣṭhathaḥ)" --the third person ("nara"), i.e. "he", penetrates into the second person ("Śakti") because the verb is conjugated in the second person dual--, "He (saḥ), you (tvam) and (ca... ca... ca) I (aham) stand (tiṣṭhāmaḥ... iti)" --both the third person ("nara" or "he") and the second person ("Śakti" or "you") penetrated into the first person (into "Śiva") because the verb is conjugated in the first person plural--. (Such a) succession (kramaḥ eva) of clear cognitions (pratīti), which is the quintessence (sāraḥ) of the residual impressions (saṁskāra) of the natural (I-consciousness) (akṛtaka), is followed (anugamyate) by the ones called (lakṣaṇaiḥ) "the grammarians" (śābdikaiḥ). Similarly (tathā ca), even (api) in the quarters (of the stanzas written) (padeṣu) in native (nija) vernacular dialects (bhāṣā) where (yatra) the name (nāma) of the residual impression (saṁskārasya) does not even (na) remain (avaśiṣyate) —(for instance,) in (the dialect used by) the Buddhists --viz. Pāli-- (or those used) in the Āndhra and Draviḍa (regions) --e.g. Telugu and the rest of Dravidian dialects--, etc. (bauddha-āndhra-draviḍa-ādiṣu)—, even (api) in them (tatra) (there is) this (ayam) sucession (kramaḥ) expressed by words (vācanikaḥ). And (ca) (such a) succession (kramaḥ) of statements (vacana), by going from the beginning after (mūlatas anusaram) the clear cognition (pratītim) of the Heart (hārdīm eva), informs (avagamayet) about this which is of such a kind --i.e. about the triad of "nara", "Śakti" and "Śiva"-- (evaṁ-rūpatvam) even (api) through (the aforesaid) clear cognition (itself) (pratīteḥ) in the form of (rūpatayā) the sap (rasa) of that (tad) distinct cognition (pratīti). As (yathā) I myself have stated (uktam mayā eva):
"That (sā) is no speech (na... gīḥ) which (yā) does not (na) go (gāminī) (and) touch the Heart (hṛdayaṅgama... iti)".
Therefore (tad), that sort of clear cognition (evam-pratītiḥ) (is) in every way (sarvathā) natural (akṛtakā). As (yathā) has been established (uktam):
"Without (vinā) them --i.e. without "nara", "Śakti" and "Śiva"-- (taiḥ), there is neither (na... bhavet) word (śabdaḥ), nor (na) meaning (arthaḥ) nor (na api) movement (gatiḥ) of Consciousness --viz. Citi-- (citeḥ... iti)".
...
Without a global long explanation yet
Further Information
Этот документ был составлен Габриэлем Pradīpaka, одним из двух основателей этого сайта, духовным гуру, экспертом в санскрите и философии Трика.
Для получения дополнительной информации о санскрите, йоге и философии, или если вы просто хотите оставить комментарий, задать вопрос или нашли ошибку, напишите нам: Это наша электронная почта.
| Вернуться Строфы 3-4 - Часть 1 |  |
Продолжить чтение Строфы 3-4 - Часть 3 |