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Parātrīśikāvivaraṇa (Паратришика-виварарна): Строфы 5-8 - Часть 3 - Недвойственный Кашмирский Шиваизм
Стандартный перевод
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Introduction
Parātrīśikāvivaraṇa continues. Abhinavagupta keeps commenting on the stanzas 5 and 8 of Parātrīśikā.
This is the third part of the commentary on the stanzas 5-8.
I will write a "global long explanation" below the translation itself, as if I use the system based on individual "notes of explanation" as usual, there will be too many notes as to be practical. Besides, to program so many notes of explanation, one by one, would be extremely time-consuming too. With this "global long explanation" I will strive to make this text so understandable to the average reader as possible!
Abhinavagupta's Sanskrit will be in dark green color. In turn, within the transliteration, the Abhinavagupta's comments will be shown in black. Also, within the translation, the commentary by Abhinavagupta (i.e. the Vivaraṇa) will contain words in both black and red colors.
Read Parātrīśikāvivaraṇa and experience Supreme Ānanda or Divine Bliss, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Stanzas 5-8 (Third part of the commentary)
तद् एतदेव भवति सङ्गच्चते च यदि प्रथमतरं सर्वचरम एवमाभासा पतन्ती तत्रैव विमर्शेनापि पदं बन्धयेत्स हि चरमो भागस्तथा तावत् स्वात्मरूपं बिभ्रत् तत्स्वात्मरूपनान्तरीयकतास्वीकृततदनन्तनिजपूर्वपूर्वतरादिभागान्तरो भासमानो विमृश्यमानश्च पूर्ण एव तत्पूर्वोऽपि भागस्तदुत्तरभागपृष्ठपातिवृत्तपूर्वपरिपूर्णभासासारविमर्शतादात्म्यात् तदुत्तररूपपरिपूर्णतामजहत् स्वयं च स्वरूपनान्तरीयकताहठकृष्टस्वपूर्वपूर्वतरादिभागान्तराभोगो भासमानो विमृश्यमानश्च तथैवाखण्डितः — इत्येवं तत्पूर्वपूर्वगतभासा तत्तद्द्वित्रादिनिजनिजोत्तरभागभासाविभागे लब्धभैरवभावस्वभावाव्यभिचारानुरोधबलस्वीकृतस्वस्वपूर्वभागचमत्कार एकैकमपि परं पूर्णं भवति। यावत् स्वप्रकाशनिजभैरवाभिमतनिकटतरवर्ति रूपं तदेव स्वेच्छाविश्रान्तिधाम वा भैरवाख्यं वपुः स्वयमेव तद्विमर्शकुशला भवत प्रसङ्ख्यानपराः। ह्रदगिरितरुप्रभृत्युपाधिसङ्कोचेन रहिते तद्वत्यपि वा अरण्यानीप्रदेशे दूरादखण्डिता दृष्टिरेवमेवाखण्डिततामुपाश्नुवाना भैरवबोधानुप्रवेशं प्रति सम्प्रदायतामासादयेत
निर्वृक्षगिरिभित्त्यादौ देशे दृष्टिं विनिक्षिपेत्।
इत्यादि अन्यथा भागशः पाते प्रथमभागादारभ्य यदि वा सावयवमेवैतत् तत्क इव अपरसंवेदनेभ्योऽपूर्णाभिमतेभ्यो विशेषः। विशेषस्तु गर्भीकृतानन्तवैचित्र्यचमत्कारकृत एवापूर्णसंविदन्तरेभ्यः पूर्णाभिमतसंवेदनस्य — इति स्वयमेव जानन्तु सोपदेशाः पारमेश्वराः। परमेशशक्तिपातकिरणाविकसिते तु पशुजनहृदयकुशेशये नास्मदीयैर्वचनशतैरप्यतितीक्ष्णाभिधेयसूचिभिरपि सम्भेदोऽथ विकासोऽथ वितरीतुं शक्यो घटेऽप्येवमेव परिपूर्णो दृष्टिपातस्तत्रापि ह्यविकल्पा संविज्झगिटि चरमभाग एव निपतति ततस्तु क्रमाद्विकल्पसंविद आ चरमनिकटभागादन्तस्तरामन्तस्तमां चानुप्रविशन्तीति किमन्येन। तदेवमेवेहापि शिवतत्त्वं सदा अविकल्पमेव विकल्पसूति स्वातन्त्र्यसरसमनादि सर्वादिभूतं सिद्धम्। अत्र तावन्न विमतिः। तत्तु परिपूर्णं तथा भवति यदि सर्वचरमां पार्थिवीमेव भुवमधिशेते। धरासंविद्धि तथा धरां विषयतयाप्यभेदेनाभासयेद्विमृशेच्च यदि तत्स्वरूपं सर्वस्वावभासविमर्शयोर्व्याप्रियेत। स्वरूपसतत्त्वं चास्याः परिपूर्णप्रसरतत्स्वातन्त्र्यकॢप्ताप्ररूढाभेदतत्पूर्वकैकरसभेदावभासतद्वशोदितसङ्कुचच्चित्स्वातन्त्र्यसत्तामयमायाग्राहकतद्ग्राह्यचक्राविभेदात्मकप्रधानतद्विकारधीतत्त्वतत्परिणामात्मकाहङ्कारतन्मूलकरणपूर्वकतन्मात्रवर्गप्रसृतखादिजलान्तभूतवर्गाधरवृत्तितया अवस्थानं धरायाः। सा हि यावदाक्षेपेणैव वर्तमाना तावत् स्वरूपसतत्त्वैव यावदेव पञ्चगुणत्वात्तन्मात्राण्याक्षिपेत्तावत् तान्याक्षिप्यमाणानि निजस्वरूपोपकॢप्तये समाक्षिप्तप्राक्तनप्रातिष्ठिकमूलान्तरपरम्परानुबन्धिस्वकपूर्वकमूलान्येव। नहि उपादानाभिमतकारणस्वरूपान्वयः कार्यसत्तायां स्यादिति न्याय्यं निमित्तकारणादीनि कथञ्चिन्न अन्वीयुरित्युच्येतापि कदाचित्। एतच्च प्रकृतविघातकमन्यत्र तदभिधानप्रवणे शास्त्रे निष्कुष्य निष्कुषितमस्माभिरेव — इति नेह विततम्। तदेवं प्रथमं तावद् धरा। ततोऽपि जलं तथैव स्वरूपसाकल्येन भासमानं विमृश्यमानं च तद्भासाविमर्शचमत्कारमन्तःकृत्य तथाविधधरणितत्त्वसंस्कारसत्ताकं पूरयेदेवेति यावदन्ते सैव पूर्णसंविद्भगवती शिवात्मैव तद् अनेनैवोपदेशयुक्तिनयेन प्रदेशमात्रमपि ब्रह्मणः सर्वरूपम्। एकैकत्रापि च तत्त्वे षट्त्रिंशत्तत्त्वमयत्वं शास्त्रेषु निरूपितम्। एवं च श्रीस्पन्दशास्त्रोपदेशः
दिदृक्षयेव सर्वाथान्यदा व्याप्यावतिष्ठते।
तदा किं बहुनोक्तेन स्वयमेवावभोत्स्यते॥
इत्ययं हृदयङ्गमीकर्तव्यः। चरमेण पादेन तदेवात्र सूचितमिति किमन्यत्। यच्च येन विना न भवति तत् तावत् स्वरूपं यथा शिंशपात्वं वृक्षत्वस्वरूपम्। पारमेशस्वातन्त्र्यतिरोहितनियतिविजृम्भायां यत्तु यस्य स्वरूपं न भवति तत् तेन विना भवत्येव। यथा वृक्षत्वमृते शिंशपात्वापवादो न भवन्ति च धरादीन्युत्तरोत्तरतत्त्वानि जलादिपूर्वपूर्वं विना — इति तावत्स्वरूपाण्येव। धरा हि न जलं विना भवेत् — धृतेरेव काठिन्यदर्शनादित्येवं क्रमेण भूतानि तन्मात्रैर्विना कथम्। तान्यपीन्द्रियजृम्भया विना कथम्। इन्द्रियाण्यपि तत्तथाविधाध्यवसायेन विना कथम्। सर्वाणि चैतदाद्याविभक्तान्वितसूक्ष्मरूपमूलकारणविनाकृतानि न भवन्ति। मूलप्रकृतिरपि भोग्या भोक्तारं विना। तद्भोग्यविभागभागित्वादेव सङ्कुचितं सङ्कोचवशादेव च स्वात्मारोहितकालकलादिपाशजालं संविदात्मकं चान्तरेण कथम्। संविदश्चाखण्डरूपायाः कथं सङ्कोचकारणस्वातन्त्र्यं मायापरपर्यायं विना सङ्कुचितत्वं स्वातन्त्र्यं च सङ्कोचकालेऽसङ्कुचिततासारतत्सङ्कोचिततारतम्याक्षेपि भवदीषदसङ्कुचितासङ्कुचितेषद्विकासिविकस्वररूपं विरहय्य नैव भवेत्। सर्वमेव चेदं प्रथमानं स्वतन्त्रपरिपूर्णप्रथासारभैरवं विना किञ्चिदेव न — इति स्वसंवित्सिद्धोऽयं तत्त्वक्रमः। श्रुतिरपि जलात्मिका काठिन्यं विना क्वेति धरापि सलिलपूर्विका अस्त्विति कथ्यमानमपि किं नश्छेदयेत्। प्रत्युत परिपूर्णसर्वात्मकभैरवभट्टारकात्मकपरासंवित्परिपोषणायैव स्यात्। सर्वश्चायं परापराभट्टारिकादिरूपपश्यन्त्यादिसत्तासमयोद्भविष्यदीषत्स्फुटस्फुटतरादितत्त्वभेदानुसारेण पराभट्टारिकामहसि तदुचितेनैव वपुषा विराजते। भविष्यदपि वस्तु चरममपि प्रथमप्रकाशे भासेतैव केवलमेकरसतद्भेदसारस्फुटरूपापेक्षया भविष्यत्ता। तथाहि — भविष्यति कर्की हनिष्यत्यधर्मपरान् — इत्यादि यदि न प्रकाशितं तत् कथं पुराणेषु निबद्धं क्वचन सर्गे बभूव कर्की तथैव व्यधित — इति चेत् किं स एवासावन्य एव वा अन्यश्चेदप्रकाशोऽसौ स एव चेत् कथं कालभेदोऽकालकलितश्चेत् कथमिव चित्त्वाद्विश्वरूपत्वात् — इति चेत्तर्हि अकालकलिते संविदात्मनि सततविश्वशक्त्यवियुक्ते स्वातन्त्र्यवशसङ्कोचविकासावभासितसंहृतिसृष्टिशताविरुद्धैकरूपतदात्मकवपुषि परमेश्वरेऽस्मज्जिह्वाग्रहृदयानपायिनि भैरवभट्टारके सर्वमस्ति — इत्यस्माभिरुपन्यस्यमानमेव मुक्तमन्दाक्षं कथं नाद्रियते विवृततरकण्ठमेव वा स्वयमेव न निर्णीय निरूप्यते। तस्मात् शिवतत्त्वमिदमनाद्यन्तं स्वयं प्रथमानं पूर्णतात्मकनिरपेक्षतामात्रसतत्त्वस्वातन्त्र्यसारमन्तःक्रोडीकृत्यात्मतैकपरमार्थं तत्त्वजातं परसंविदि सततोदितत्वात्सर्वाविरोधित्वान्निखिलानुग्राहकत्वाच्च अवस्थाशब्दव्यपदेशासहिष्णौ यावदकालकलितमासीनं भैरवरूपमवतिष्ठते तावदेतच्छास्त्रसमुचितेनैव महासृष्ट्यादिरूपेण न तु मितसृष्ट्यादिक्रमेण — इति सिद्धम्। स एष एव सम्पुटयोगेऽस्मद्गुरूणां सम्प्रदायः — शुद्धपरसत्तया सर्वस्यैवैकैकतत्त्वस्य निखिलस्य च तत्त्वौघस्य सम्पुटीकरणादवतिष्ठते। वक्ष्यते चाप्येतत् पश्यन्तीदशायाश्चारभ्य भेदासूत्रणात् पाशांशोल्लास इति। ततः प्रभृत्येव शोध्यशोधकभाव इति तावद्व्यवस्थाऽनपह्नवनीया यथोक्तम्
यत्सदाशिवपर्यन्तं पार्थिवाद्यं च सुव्रते।
ततसर्वं प्राकृतं ज्ञेयं विनाशोत्पत्तिसंयुतम्॥
इत्यादि। पश्यन्ती च परापराभट्टारिकासतत्त्वा परशक्तेरेव स्वात्मशक्तिर्दर्पणकल्पा यत्र तत्पराभट्टारिकास्वरूपमेव चकास्ति — प्रतिबिम्बवत्। यच्च रूपं सदा बिम्बे प्रतिबिम्बे चैकतापरमार्थं मुखपरामर्शमात्रमिव न तत्प्रतिबिम्बितमुच्यते — तन्मात्रसतत्त्वादेव। यत्तु तत्रान्यथा तथा च भाति मुखाकार इव पूर्वापरवामदक्षिणतादिविपर्ययादेतदेवापि तदेवापि तदेव प्रतिबिम्बितमुच्यते। तच्च तत्समानधर्मैव भवति न तु विजातीयमेवं च पश्यन्तीसतत्त्वपरापराविमलमुकुरिकायां तत्तत्तथाविधोक्तक्रममपूर्णपृथिव्यादितत्त्वसामग्रीनिर्भरमन्तस्तथाविधसहजाकृत्रिमपारमार्थिकानपायिकादिपरामर्शक्रोडीकारेणैव वर्तमानमपि श्रीपराभट्टारिकावपुः प्रतिबिम्बमर्पयत्स्वरूपान्यथात्वसहिष्णुकादिपरामर्शानन्यथाभावेनैव प्रकटयति। तत्परैकरूपं परामृश्यं धरण्यम्भःप्रभृति तथोल्लसद्भेदसूत्रणया सजातीयायां विमलायां च यावत्प्रतिबिम्बयति तावद्धरादितत्त्वानां विपर्यास एवोपजायते। यत् परसंविदि शक्तितत्त्वं तदेव परापरात्मनि पृथिवीतत्त्वं यत्तु धरातत्त्वं तच्छक्तितत्त्वमिति क्षकारात्प्रभृति धरादीनां स्थितिः। भगवद्भैरवभट्टारकस्तु सदापूर्णोऽनन्तस्वतन्त्र एव न विपर्यस्यते जातुचिदपि — चिद्रूपातिरेकाद्यभावादित्युक्तं बहुशः। परात्मनि परामर्शे परामर्शैकतत्त्वान्येव तत्त्वानि परामर्शश्च कादिक्षान्तशाक्तरूपपरमार्थ इति। तत्राभेद एव। परापरायां तु भेदस्याभेदात्मकता प्रतिबिम्बन्यायेन। सा च परापरामर्शमयी कादिक्षान्तवर्णमालाशरीरा यावत्स्वोर्ध्वव्यवस्थितपराभट्टारिकानिविष्टतत्त्वप्रतिबिम्बानि धारयति तावत् तेष्वेवामायीयाश्रौतकादिक्षान्तपरमार्थपरामर्शेष्वूर्ध्वाधरविपर्यासेन तत्त्वानि सम्पद्यन्ते। ऊर्ध्वबिम्बाधरप्रतिबिम्बधामस्वभावमहिम्ना — इति तात्पर्यं ततः पृथिवी क्षकार इत्यादिशोध्यरूपापेक्षया न किञ्चिद्विरुद्धम्। तत्रापि परदशानपायादेष एव कादिवर्णसन्तानः। तत्रैव च स्वांशोद्रेकात्स्वांशान्तर्वर्तिमध्यमापदोल्लासात्स्वरूपवर्तमानवैखरीरूपप्रावण्याच्च वर्णमन्त्रपदरूपता शोध्यांशवृत्तिः — इत्यास्तामप्रकृतमेतत्। निर्णीतं च मयैव श्रीपूर्वप्रभृतिपञ्चिकासु। यदप्युक्तं श्रीमालिनीभट्टारिकानुसारेण अन्यथा चान्यथा स्थितिरिति तदपि निर्णीय निरूप्यमाणं विमृशन्तु त्रिकोपदेशविशीर्णाज्ञानग्रन्थयः पारमेश्वराः। अनाश्रितशक्त्यात्मकपश्यन्तीपरमकोटिमतिक्रम्य पारमेश्वर्यां परसंविदि देवतास्तिस्र इति यदुक्तं तत् तावन्न विस्मर्तुमर्हन्ति तत्रभवन्तः। एवं च परसंविदन्तर्वर्तिनि मध्यमापदे परापराभट्टारिकाविजृम्भास्पदे स्थितिर्विमृश्यते मध्यमा तावत्स्वाधिकारपदे क्रियाशक्त्यात्मन्यैश्वरे पदे स्फुटवेद्यप्रच्छादकवेदनरूपा वाच्ये वाचकं तत्रापि वाच्यमध्यस्यते। विश्वत्र वाच्ये विश्वात्मनि वाचकमपि यदि विश्वात्मैव तदेवं परस्पराच्छादनलोलीभावात्मा निर्वहेदध्यासो न त्वन्यथा। नहि त्रिचतुरङ्गुलन्यूनतामात्रेऽपि पटः पटान्तराच्छादकः स्यात्। विश्वात्मकत्वं च परस्परस्वरूपव्यामिश्रतया स्याद्बीजात्मनां स्वराणां वाचकत्वं योनिरूपाणां च व्यञ्जनानां वाच्यत्वम् — क्रमेण शिवसक्त्यात्मकत्वात्
बीजमत्र शिवः शक्तिर्योनिरित्यभिधीयते।
इति। तथा
बीजयोन्यात्मकाद्भेदाद्द्विधा बीजं स्वरा मताः।
कादिभिश्च स्मृता योनिः...॥
इति श्रीपूर्वशास्त्रनिरूपणात्शिव एव हि प्रमातृभावमत्यजन् वाचकः स्यात् प्रमेयांशावगाहिनी च शक्तिरेव वाच्या। भेदेऽपि हि वाचकः प्रतिपाद्यप्रतिपादकोभयरूपप्रमातृस्वरूपाविच्छिन्न एव प्रथते। शिवात्मकस्वरबीजरूपा श्यानतैव शाक्तव्यञ्जनयोनिभावो — बीजादेव योनेः प्रसरणादिति — समनन्तरमेव निर्णेष्यामोऽत एव स्वरात्मकबीजव्यामिश्रीभावश्चेद्योनेस्तत्समस्तफलप्रसवो हन्त निर्यत्नः — इत्यपवर्गभोगावकृष्टपच्यावेव भवतः। बीजवर्णोऽपि स्वात्मनि योनिवर्णोऽपि तथैव — इति किं कस्य भेदकम् — इति कथ्यमानं नास्मानाकुलयेद् ये वयमेकां तावदनन्तचित्रतागर्भिणीं तां संविदात्मिकां गिरं सङ्गिरामहे। मायीयेऽपि व्यवहारपदे लौकिकक्रमिकवर्णपदस्फुटतामय्येकपरामर्शस्वभावैव प्रत्यवमर्शकारिणी प्रकाशरूपा वाक्। अन्यैश्चैतत्प्रयत्नसाधितम्। इह चैतावदुपदेशधाराधिशयनशालिनामप्रयत्नत एव सिद्ध्यतीति नास्माभिरत्र वृथा वैयाकरणगुरुगृहगमनपूतशरीरताविष्क्रियामात्रफले निर्बन्धो विहित एवमेव नवात्मपिण्डप्रभृतिष्वपि मालामन्त्रेष्वपि च क्रमाक्रमपूर्वापरादिभेदचोद्यप्रतिविधानं सिद्धमेव। एवं भगवती मालिन्येव मुख्यपारमार्थिकमध्यमधामशक्तिसतत्त्वमत एवोक्तं श्रीपूर्वशास्त्रे
यथेष्टफलसंसिद्ध्यै मन्त्रतन्त्रानुवर्तिनाम्।
न्यसेच्छाक्तशरीरार्थं भिन्नयोनिं तु मालिनीम्॥
इति। भिन्नयोनित्वं च निर्णीतमन्यत्रापि
न पुंसि न परे तत्त्वे शक्तौ मन्त्रं निवेशयेत्।
जडत्वान्निष्क्रियत्वाच्च न ते भोगापवर्गदाः॥
इति। एवं च स्थिते सर्वसर्वात्मकत्वात् यदेव न ऋ ॠ ऌ ॡ थ च ध ई ण उ ऊ ब क ख ग इत्यभिहितमिहत्यपरसंविदमपेक्ष्य क्रमेण—...
Tad etadeva bhavati saṅgaccate ca yadi prathamataraṁ sarvacarama evamābhāsā patantī tatraiva vimarśenāpi padaṁ bandhayetsa hi caramo bhāgastathā tāvat svātmarūpaṁ bibhrat tatsvātmarūpanāntarīyakatāsvīkṛtatadanantanijapūrvapūrvatarādibhāgāntaro bhāsamāno vimṛśyamānaśca pūrṇa eva tatpūrvo'pi bhāgastaduttarabhāgapṛṣṭhapātivṛttapūrvaparipūrṇabhāsāsāravimarśatādātmyāt taduttararūpaparipūrṇatāmajahat svayaṁ ca svarūpanāntarīyakatāhaṭhakṛṣṭasvapūrvapūrvatarādibhāgāntarābhogo bhāsamāno vimṛśyamānaśca tathaivākhaṇḍitaḥ — Ityevaṁ tatpūrvapūrvagatabhāsā tattaddvitrādinijanijottarabhāgabhāsāvibhāge labdhabhairavabhāvasvabhāvāvyabhicārānurodhabalasvīkṛtasvasvapūrvabhāgacamatkāra ekaikamapi paraṁ pūrṇaṁ bhavati| Yāvat svaprakāśanijabhairavābhimatanikaṭataravarti rūpaṁ tadeva svecchāviśrāntidhāma vā bhairavākhyaṁ vapuḥ svayameva tadvimarśakuśalā bhavata prasaṅkhyānaparāḥ| Hradagiritaruprabhṛtyupādhisaṅkocena rahite tadvatyapi vā araṇyānīpradeśe dūrādakhaṇḍitā dṛṣṭirevamevākhaṇḍitatāmupāśnuvānā bhairavabodhānupraveśaṁ prati sampradāyatāmāsādayeta
Nirvṛkṣagiribhittyādau deśe dṛṣṭiṁ vinikṣipet|
ityādi anyathā bhāgaśaḥ pāte prathamabhāgādārabhya yadi vā sāvayavamevaitat tatka iva aparasaṁvedanebhyo'pūrṇābhimatebhyo viśeṣaḥ| Viśeṣastu garbhīkṛtānantavaicitryacamatkārakṛta evāpūrṇasaṁvidantarebhyaḥ pūrṇābhimatasaṁvedanasya — Iti svayameva jānantu sopadeśāḥ pārameśvarāḥ| Parameśaśaktipātakiraṇāvikasite tu paśujanahṛdayakuśeśaye nāsmadīyairvacanaśatairapyatitīkṣṇābhidheyasūcibhirapi sambhedo'tha vikāso'tha vitarītuṁ śakyo ghaṭe'pyevameva paripūrṇo dṛṣṭipātastatrāpi hyavikalpā saṁvijjhagiṭi caramabhāga eva nipatati tatastu kramādvikalpasaṁvida ā caramanikaṭabhāgādantastarāmantastamāṁ cānupraviśantīti kimanyena| Tadevamevehāpi śivatattvaṁ sadā avikalpameva vikalpasūti svātantryasarasamanādi sarvādibhūtaṁ siddham| Atra tāvanna vimatiḥ| Tattu paripūrṇaṁ tathā bhavati yadi sarvacaramāṁ pārthivīmeva bhuvamadhiśete| Dharāsaṁviddhi tathā dharāṁ viṣayatayāpyabhedenābhāsayedvimṛśecca yadi tatsvarūpaṁ sarvasvāvabhāsavimarśayorvyāpriyeta| Svarūpasatattvaṁ cāsyāḥ paripūrṇaprasaratatsvātantryakḷptāprarūḍhābhedatatpūrvakaikarasabhedāvabhāsatadvaśoditasaṅkucaccitsvātantryasattāmayamāyāgrāhakatadgrāhyacakrāvibhedātmakapradhānatadvikāradhītattvatatpariṇāmātmakāhaṅkāratanmūlakaraṇapūrvakatanmātravargaprasṛtakhādijalāntabhūtavargādharavṛttitayā avasthānaṁ dharāyāḥ| Sā hi yāvadākṣepeṇaiva vartamānā tāvat svarūpasatattvaiva yāvadeva pañcaguṇatvāttanmātrāṇyākṣipettāvat tānyākṣipyamāṇāni nijasvarūpopakḷptaye samākṣiptaprāktanaprātiṣṭhikamūlāntaraparamparānubandhisvakapūrvakamūlānyeva| Nahi upādānābhimatakāraṇasvarūpānvayaḥ kāryasattāyāṁ syāditi nyāyyaṁ nimittakāraṇādīni kathañcinna anvīyurityucyetāpi kadācit| Etacca prakṛtavighātakamanyatra tadabhidhānapravaṇe śāstre niṣkuṣya niṣkuṣitamasmābhireva — Iti neha vitatam| Tadevaṁ prathamaṁ tāvad dharā| Tato'pi jalaṁ tathaiva svarūpasākalyena bhāsamānaṁ vimṛśyamānaṁ ca tadbhāsāvimarśacamatkāramantaḥkṛtya tathāvidhadharaṇitattvasaṁskārasattākaṁ pūrayedeveti yāvadante saiva pūrṇasaṁvidbhagavatī śivātmaiva tad anenaivopadeśayuktinayena pradeśamātramapi brahmaṇaḥ sarvarūpam| Ekaikatrāpi ca tattve ṣaṭtriṁśattattvamayatvaṁ śāstreṣu nirūpitam| Evaṁ ca śrīspandaśāstropadeśaḥ
Didṛkṣayeva sarvāthānyadā vyāpyāvatiṣṭhate|
Tadā kiṁ bahunoktena svayamevāvabhotsyate||
ityayaṁ hṛdayaṅgamīkartavyaḥ| Carameṇa pādena tadevātra sūcitamiti kimanyat| Yacca yena vinā na bhavati tat tāvat svarūpaṁ yathā śiṁśapātvaṁ vṛkṣatvasvarūpam| Pārameśasvātantryatirohitaniyativijṛmbhāyāṁ yattu yasya svarūpaṁ na bhavati tat tena vinā bhavatyeva| Yathā vṛkṣatvamṛte śiṁśapātvāpavādo na bhavanti ca dharādīnyuttarottaratattvāni jalādipūrvapūrvaṁ vinā — Iti tāvatsvarūpāṇyeva| Dharā hi na jalaṁ vinā bhavet — Dhṛtereva kāṭhinyadarśanādityevaṁ krameṇa bhūtāni tanmātrairvinā katham| Tānyapīndriyajṛmbhayā vinā katham| Indriyāṇyapi tattathāvidhādhyavasāyena vinā katham| Sarvāṇi caitadādyāvibhaktānvitasūkṣmarūpamūlakāraṇavinākṛtāni na bhavanti| Mūlaprakṛtirapi bhogyā bhoktāraṁ vinā| Tadbhogyavibhāgabhāgitvādeva saṅkucitaṁ saṅkocavaśādeva ca svātmārohitakālakalādipāśajālaṁ saṁvidātmakaṁ cāntareṇa katham| Saṁvidaścākhaṇḍarūpāyāḥ kathaṁ saṅkocakāraṇasvātantryaṁ māyāparaparyāyaṁ vinā saṅkucitatvaṁ svātantryaṁ ca saṅkocakāle'saṅkucitatāsāratatsaṅkocitatāratamyākṣepi bhavadīṣadasaṅkucitāsaṅkuciteṣadvikāsivikasvararūpaṁ virahayya naiva bhavet| Sarvameva cedaṁ prathamānaṁ svatantraparipūrṇaprathāsārabhairavaṁ vinā kiñcideva na — Iti svasaṁvitsiddho'yaṁ tattvakramaḥ| Śrutirapi jalātmikā kāṭhinyaṁ vinā kveti dharāpi salilapūrvikā astviti kathyamānamapi kiṁ naśchedayet| Pratyuta paripūrṇasarvātmakabhairavabhaṭṭārakātmakaparāsaṁvitparipoṣaṇāyaiva syāt| Sarvaścāyaṁ parāparābhaṭṭārikādirūpapaśyantyādisattāsamayodbhaviṣyadīṣatsphuṭasphuṭatarāditattvabhedānusāreṇa parābhaṭṭārikāmahasi taducitenaiva vapuṣā virājate| Bhaviṣyadapi vastu caramamapi prathamaprakāśe bhāsetaiva kevalamekarasatadbhedasārasphuṭarūpāpekṣayā bhaviṣyattā| Tathāhi — Bhaviṣyati karkī haniṣyatyadharmaparān — Ityādi yadi na prakāśitaṁ tat kathaṁ purāṇeṣu nibaddhaṁ kvacana sarge babhūva karkī tathaiva vyadhita — Iti cet kiṁ sa evāsāvanya eva vā anyaścedaprakāśo'sau sa eva cet kathaṁ kālabhedo'kālakalitaścet kathamiva cittvādviśvarūpatvāt — Iti cettarhi akālakalite saṁvidātmani satataviśvaśaktyaviyukte svātantryavaśasaṅkocavikāsāvabhāsitasaṁhṛtisṛṣṭiśatāviruddhaikarūpatadātmakavapuṣi parameśvare'smajjihvāgrahṛdayānapāyini bhairavabhaṭṭārake sarvamasti — Ityasmābhirupanyasyamānameva muktamandākṣaṁ kathaṁ nādriyate vivṛtatarakaṇṭhameva vā svayameva na nirṇīya nirūpyate| Tasmāt śivatattvamidamanādyantaṁ svayaṁ prathamānaṁ pūrṇatātmakanirapekṣatāmātrasatattvasvātantryasāramantaḥkroḍīkṛtyātmataikaparamārthaṁ tattvajātaṁ parasaṁvidi satatoditatvātsarvāvirodhitvānnikhilānugrāhakatvācca avasthāśabdavyapadeśāsahiṣṇau yāvadakālakalitamāsīnaṁ bhairavarūpamavatiṣṭhate tāvadetacchāstrasamucitenaiva mahāsṛṣṭyādirūpeṇa na tu mitasṛṣṭyādikrameṇa — Iti siddham| Sa eṣa eva sampuṭayoge'smadgurūṇāṁ sampradāyaḥ — Śuddhaparasattayā sarvasyaivaikaikatattvasya nikhilasya ca tattvaughasya sampuṭīkaraṇādavatiṣṭhate| Vakṣyate cāpyetat paśyantīdaśāyāścārabhya bhedāsūtraṇāt pāśāṁśollāsa iti| Tataḥ prabhṛtyeva śodhyaśodhakabhāva iti tāvadvyavasthā'napahnavanīyā yathoktam
Yatsadāśivaparyantaṁ pārthivādyaṁ ca suvrate|
Tatasarvaṁ prākṛtaṁ jñeyaṁ vināśotpattisaṁyutam||
ityādi| Paśyantī ca parāparābhaṭṭārikāsatattvā paraśaktereva svātmaśaktirdarpaṇakalpā yatra tatparābhaṭṭārikāsvarūpameva cakāsti — Pratibimbavat| Yacca rūpaṁ sadā bimbe pratibimbe caikatāparamārthaṁ mukhaparāmarśamātramiva na tatpratibimbitamucyate — Tanmātrasatattvādeva| Yattu tatrānyathā tathā ca bhāti mukhākāra iva pūrvāparavāmadakṣiṇatādiviparyayādetadevāpi tadevāpi tadeva pratibimbitamucyate| Tacca tatsamānadharmaiva bhavati na tu vijātīyamevaṁ ca paśyantīsatattvaparāparāvimalamukurikāyāṁ tattattathāvidhoktakramamapūrṇapṛthivyāditattvasāmagrīnirbharamantastathāvidhasahajākṛtrimapāramārthikānapāyikādiparāmarśakroḍīkāreṇaiva vartamānamapi śrīparābhaṭṭārikāvapuḥ pratibimbamarpayatsvarūpānyathātvasahiṣṇukādiparāmarśānanyathābhāvenaiva prakaṭayati| Tatparaikarūpaṁ parāmṛśyaṁ dharaṇyambhaḥprabhṛti tathollasadbhedasūtraṇayā sajātīyāyāṁ vimalāyāṁ ca yāvatpratibimbayati tāvaddharāditattvānāṁ viparyāsa evopajāyate| Yat parasaṁvidi śaktitattvaṁ tadeva parāparātmani pṛthivītattvaṁ yattu dharātattvaṁ tacchaktitattvamiti kṣakārātprabhṛti dharādīnāṁ sthitiḥ| Bhagavadbhairavabhaṭṭārakastu sadāpūrṇo'nantasvatantra eva na viparyasyate jātucidapi — Cidrūpātirekādyabhāvādityuktaṁ bahuśaḥ| Parātmani parāmarśe parāmarśaikatattvānyeva tattvāni parāmarśaśca kādikṣāntaśāktarūpaparamārtha iti| Tatrābheda eva| Parāparāyāṁ tu bhedasyābhedātmakatā pratibimbanyāyena| Sā ca parāparāmarśamayī kādikṣāntavarṇamālāśarīrā yāvatsvordhvavyavasthitaparābhaṭṭārikāniviṣṭatattvapratibimbāni dhārayati tāvat teṣvevāmāyīyāśrautakādikṣāntaparamārthaparāmarśeṣvūrdhvādharaviparyāsena tattvāni sampadyante| Ūrdhvabimbādharapratibimbadhāmasvabhāvamahimnā — Iti tātparyaṁ tataḥ pṛthivī kṣakāra ityādiśodhyarūpāpekṣayā na kiñcidviruddham| Tatrāpi paradaśānapāyādeṣa eva kādivarṇasantānaḥ| Tatraiva ca svāṁśodrekātsvāṁśāntarvartimadhyamāpadollāsātsvarūpavartamānavaikharīrūpaprāvaṇyācca varṇamantrapadarūpatā śodhyāṁśavṛttiḥ — Ityāstāmaprakṛtametat| Nirṇītaṁ ca mayaiva śrīpūrvaprabhṛtipañcikāsu| Yadapyuktaṁ śrīmālinībhaṭṭārikānusāreṇa anyathā cānyathā sthitiriti tadapi nirṇīya nirūpyamāṇaṁ vimṛśantu trikopadeśaviśīrṇājñānagranthayaḥ pārameśvarāḥ| Anāśritaśaktyātmakapaśyantīparamakoṭimatikramya pārameśvaryāṁ parasaṁvidi devatāstisra iti yaduktaṁ tat tāvanna vismartumarhanti tatrabhavantaḥ| Evaṁ ca parasaṁvidantarvartini madhyamāpade parāparābhaṭṭārikāvijṛmbhāspade sthitirvimṛśyate madhyamā tāvatsvādhikārapade kriyāśaktyātmanyaiśvare pade sphuṭavedyapracchādakavedanarūpā vācye vācakaṁ tatrāpi vācyamadhyasyate| Viśvatra vācye viśvātmani vācakamapi yadi viśvātmaiva tadevaṁ parasparācchādanalolībhāvātmā nirvahedadhyāso na tvanyathā| Nahi tricaturaṅgulanyūnatāmātre'pi paṭaḥ paṭāntarācchādakaḥ syāt| Viśvātmakatvaṁ ca parasparasvarūpavyāmiśratayā syādbījātmanāṁ svarāṇāṁ vācakatvaṁ yonirūpāṇāṁ ca vyañjanānāṁ vācyatvam — Krameṇa śivasaktyātmakatvāt
Bījamatra śivaḥ śaktiryonirityabhidhīyate|
iti| Tathā
Bījayonyātmakādbhedāddvidhā bījaṁ svarā matāḥ|
Kādibhiśca smṛtā yoniḥ...||
iti śrīpūrvaśāstranirūpaṇātśiva eva hi pramātṛbhāvamatyajan vācakaḥ syāt prameyāṁśāvagāhinī ca śaktireva vācyā| Bhede'pi hi vācakaḥ pratipādyapratipādakobhayarūpapramātṛsvarūpāvicchinna eva prathate| Śivātmakasvarabījarūpā śyānataiva śāktavyañjanayonibhāvo — Bījādeva yoneḥ prasaraṇāditi — Samanantarameva nirṇeṣyāmo'ta eva svarātmakabījavyāmiśrībhāvaścedyonestatsamastaphalaprasavo hanta niryatnaḥ — Ityapavargabhogāvakṛṣṭapacyāveva bhavataḥ| Bījavarṇo'pi svātmani yonivarṇo'pi tathaiva — Iti kiṁ kasya bhedakam — Iti kathyamānaṁ nāsmānākulayed ye vayamekāṁ tāvadanantacitratāgarbhiṇīṁ tāṁ saṁvidātmikāṁ giraṁ saṅgirāmahe| Māyīye'pi vyavahārapade laukikakramikavarṇapadasphuṭatāmayyekaparāmarśasvabhāvaiva pratyavamarśakāriṇī prakāśarūpā vāk| Anyaiścaitatprayatnasādhitam| Iha caitāvadupadeśadhārādhiśayanaśālināmaprayatnata eva siddhyatīti nāsmābhiratra vṛthā vaiyākaraṇagurugṛhagamanapūtaśarīratāviṣkriyāmātraphale nirbandho vihita evameva navātmapiṇḍaprabhṛtiṣvapi mālāmantreṣvapi ca kramākramapūrvāparādibhedacodyapratividhānaṁ siddhameva| Evaṁ bhagavatī mālinyeva mukhyapāramārthikamadhyamadhāmaśaktisatattvamata evoktaṁ śrīpūrvaśāstre
Yatheṣṭaphalasaṁsiddhyai mantratantrānuvartinām|
Nyasecchāktaśarīrārthaṁ bhinnayoniṁ tu mālinīm||
iti| Bhinnayonitvaṁ ca nirṇītamanyatrāpi
Na puṁsi na pare tattve śaktau mantraṁ niveśayet|
Jaḍatvānniṣkriyatvācca na te bhogāpavargadāḥ||
iti| Evaṁ ca sthite sarvasarvātmakatvāt yadeva na ṛ ṝ ḷ ḹ tha ca dha ī ṇa u ū ba ka kha ga ityabhihitamihatyaparasaṁvidamapekṣya krameṇa—...
Therefore (tad), this (etad) alone (eva) is (possible) (bhavati) and (ca) appropriate (saṅgaccate): If (yadi) the Light (of the Supreme Lord) (ābhāsā) (comes) first of all --as the Śivatattva, first category-- (prathamataram) (and then) thus falls (evam... patantī) down to the last of all --Pṛthivītattva, the last category-- (sarva-carame), there --in Pṛthivī, in the earth element-- (tatra eva) He also binds (api... bandhayet) (such a) state (padam) by Vimarśa --His Śakti or Power-- (vimarśena). (How is that statement proved?) Because (hi) the last (saḥ... caramaḥ) portion (bhāgaḥ) --i.e. Pṛthivī, the last category--, while it maintains (bibhrat) its nature (sva-ātma-rūpam) as such (tathā) indeed (tāvat) (and) contains those other (tad... tad... antaraḥ) innumerable (ananta) innate (nija) portions (bhāga) (such as the categories "water" and "fire"), etc. (that) precede it successively (pūrva-pūrvatara-ādi) (and) are admitted (svīkṛta) as inseparable from (nāntarīyakatā) its own nature --of the Pṛthivī's nature-- (sva-ātma-rūpa), shining forth (in that way) (bhāsamānaḥ) and (ca) being considered (in that aspect) (vimṛśyamānaḥ), (it --i.e. Pṛthivī-- is) full and complete (pūrṇaḥ eva). Even (api) the portion (bhāgaḥ) preceding it (tad-pūrvaḥ) --viz. Jala or water preceding Pṛthivī or earth (categories 35 and 36, respectively)--, while being behind (pṛṣṭhapāti) that (tad) posterior (uttara) portion (bhāga) --i.e. while Jala is behind Pṛthivī--, since it is identical with (tādātmyāt) the Consciousness (vimarśa) which is the essence (sāra) of the perfect (paripūrṇa) light (bhāsā) existing in the previous (portion or category) --viz. in Agni or fire, the category 34-- (vṛtta-pūrva), it --Jala or water-- does not abandon (ajahat) the fullness (paripūrṇatām) (present) in the posterior form --i.e. present in the Pṛthivī category-- (tad-uttara-rūpa) and (ca) itself --Jala or water, the category 35-- (svayam) is (also) the fullness (ābhogaḥ) of his own other (sva... antara) portions (bhāga) (such as "fire" and "air"), etc. (that) precede it successively (pūrva-pūrvatara-ādi) and are drawn by force --i.e. fire, air, etc. are inevitably attracted like that-- (haṭha-kṛṣṭa) up to becoming inseparable from (nāntarīyakatā) its own nature --of the Jala's nature-- (sva-rūpa). (Then, it --Jala or water--), shining forth (in that way) (bhāsamānaḥ) and (ca) being considered (in that aspect) (vimṛśyamānaḥ) (remains) thus (tathā eva) undivided (akhaṇḍitaḥ). So (iti evam), the light (bhāsā) situated in (gata) each (of the categories) prior to (pūrva-pūrva) it --i.e. to Jala or water, the category 35-- (tad), accepting the Delight (svīkṛta... camatkāraḥ) of each of its previous (sva-sva-pūrva) portions --the categories preceding it-- (bhāga) forcibly (bala) (and) in accordance with (anurodha) a non-deviation (avyabhicāra) from its own essential nature --of such a light-- (sva-bhāva) which has been obtained (labdha) from the State (bhāva) of Bhairava (bhairava), in its being --i.e. the light in those tattva-s-- inseparable from (avibhāge) the light (bhāsā) of each of its own various (tad-tad... nija-nija) two or three, etc. (dvitra-ādi) posterior (uttara) portions (bhāga) --the categories that follow--, (causes) each (of the tattva-s or categories) (eka-ekam) to be (bhavati) also (api) supremely (param) full and complete (pūrṇam).
Then (yāvat) that same (category) (tad eva) (becomes) a form (rūpam) which is considered (abhimata) to be existing (varti) very close to (nikaṭatara) its own (nija) self-effulgent (sva-prakāśa) Bhairava (bhairava), or (vā), being an abode (dhāma) of rest (viśrānti) of its own will (sva-icchā) (turns into) a form (vapus) called (ākhyam) Bhairava (bhairava). You yourselves (svayam eva.... bhavata), who are skillful (kuśalāḥ) in becoming aware of (vimarśa) Him --i.e. Bhairava-- (tad), attach themselves to none other (than Bhairava) (prasaṅkhya-anaparāḥ).
A undivided (akhaṇḍitā) sight (dṛṣṭiḥ) from afar (dūrāt) with reference to a region (pradeśe) with a large forest (araṇyānī) which is devoid of (rahite) the limitation (saṅkocena) of attributes (upādhi) (such as) lakes (hrada), mountains (giri), trees (taru), etc. (prabhṛti), or (vā) even (api) like that --i.e. with such a limitation of attributes, that is, containing lakes, mountains, trees, etc.-- (tad-vat), having so attained (evam eva... upāśnuvānā) (such) a undivided state (akhaṇḍitatām), becomes a traditional (means) (sampradāyatām āsādayeta) regarding (prati) an entrance into (anupraveśam) the Consciousness (bodha) of Bhairava (bhairava) (such as this stanza in Vijñānabhairava clearly shows:)
"(The yogī) should cast (vinikṣipet) (his) eyes (dṛṣṭim) on a region (deśe) in which there are no trees, mountains, walls, etc. (nis-vṛkṣa-giri-bhitti-ādau)".
etcetera (iti-ādi). Otherwise (anyathā), if (that) casting (of the eyes) is partial --i.e. if the yogī does not see the whole at the same time, but only a portion-- (bhāgaśas pāte) or (vā) if (yadi) after beginning with (ārabhya) the first part (prathama-bhāgāt) (of that region,) this (casting of his) (etad) is composed of parts (sāvayavam eva) --the yogī sees first this portion of the region, next he sees that portion and so on--, then (tad) what could possibly be (kaḥ iva) the difference (viśeṣaḥ) (between perceiving --viz. realizing-- the Consciousness of Bhairava and) the inferior perceptions (apara-saṁvedanebhyaḥ) that are considered as imperfect --not full-- (apūrṇa-abhimatebhyaḥ)?
The difference (viśeṣaḥ tu) between (the Consciousness of Bhairava) whose perception --realization-- (saṁvedanasya) is considered (abhimata) to be perfect --full-- (pūrṇa) in comparison with the other (antarebhyaḥ) imperfect (apūrṇa) perceptions (saṁvid) (is) the presence of a Delight (camatkāra-kṛtaḥ eva) that contains endless varieties (garbhī-kṛta-ananta-vaicitrya). Thus (iti), may the followers of the Supreme Lord, who have received the (proper) teachings, know (this difference) by themselves (svayam eva jānantu sa-upadeśāḥ pārama-īśvarāḥ)!
However (tu), when the heart-lotus (hṛdaya-kuśeśaye) of the limited individuals --lit. beast-like people-- (paśu-jana) has not been opened (avikasite) by the rays (kiraṇa) coming from a descent of Power (śaktipāta) of the Supreme Lord (parama-īśa), then (atha... atha) even (api) by means of hundreds of words of mine (asmadīyaiḥ vacana-śataiḥ), though (api) they are like needles (sūcibhiḥ) furnished with very sharp (atitīkṣṇā) meanings (abhidheya), the piercing (sambhedhaḥ) (and) the blowing (vikāsaḥ) (of that heart-lotus) cannot (na... śakyaḥ) be accomplished (vitarītum). In this manner (evam eva), the casting of the eyes (dṛṣṭi-pātaḥ) with reference to even a pot (ghaṭe api) (is) completely perfect --i.e. completely full, neither partial nor composed of parts-- (paripūrṇaḥ) (if there is a descent of Power of the Supreme Lord). In this case (tatra) also (api hi), the indeterminate --free from vikalpa-s or thoughts-- (avikalpā) Consciousness (saṁvid) instantly (jhagiṭi) is cast at (nipatati) the last portion (carama-bhāge eva) (of the thing being perceived). Afterward (tatas tu), gradually (kramāt), the perceptions derived from the determinate consciousness --which is full of vikalpa-s or thoughts-- (vikalpa-saṁvidaḥ) penetrate (anupraviśanti) deeper and deeper (into that thing being perceived) (antastarām antastamām) up to the portion (ā... bhāgāt) which is near (nikaṭa) the last one (carama). Therefore (iti), what is the point of (mentioning) other (examples about this process) (kim anyena)?
Thus (tad evam eva) here (iha) also (api), the Śiva category (śiva-tattvam) (is) always (sadā) indeterminate --free from vikalpa-s or thoughts-- (avikalpam eva) (but at the same time) a Source (sūti) of vikalpa-s or thoughts (vikalpa) on His being in amorous union (samana) with the stream (sara) of Absolute Freedom (svātantrya) and so on (ādi). (He is also always) proved (siddham) (on His) being (bhūtam) all (sarvam), etc. (ādi).
There is no difference of opinion (na vimatiḥ) regarding this matter (atra) indeed (tāvat)!
But (tu), it --i.e. the Śiva category-- (tad) is (bhavati) that perfect or full (paripūrṇam tathā) (only) if (yadi) it rests on (adhiśete) the stage (bhuvam) relating to the earth element --Pṛthivī-- (pārthivīm eva), which is the last (category) (caramām) of all (sarva).
Likewise (hi tathā), the consciousness (saṁvid) of the earth element --the category 36-- (dharā) could manifest (ābhāsayet) and (ca) be aware of (vimṛśet) the earth element (itself) (dharām) in unity --i.e. as non-different from the Highest Reality-- (abhedena), even (api) while keeping its state of object (viṣayatayā), (only) if (yadi) it --lit. that which has that for its essential nature, i.e. the earth element-- (tat-svarūpam) is engaged in (vyāpriyeta) the whole (sarvasvau) manifestation and awareness (of such a manifestation) (avabhāsa-vimarśayoḥ).
[Now Abhinavagupta describes the perfection or fullness of the earth element from the viewpoint of "vamanayukti" or the "means relating to an emission"]
The condition --the real state-- (avasthānam) of this earth element (asyāḥ... dharāyāḥ) (is) the real nature (satattva) of one's own Self --i.e. Śiva-- (sva-rūpa) by the course of action or method (vṛttitayā) tending downward (adhara), (which is described as follows:) (1) A Perfect (paripūrṇa) Expansion (prasara) --this is Śakti, the second category, which is an Expansion of Śiva--. (2) (The state of Sadāśiva --category 3-- where) non-duality (abheda) manufactured (kḷpta) by His (tad) Absolute Freedom (svātantrya) is not fully developed (yet as in the State of Śiva Himself) (aprarūḍha). (3) Preceded by (pūrvaka) that (Sadāśiva category) (tad) (there appears a state of) duality (bheda) which is homogeneous (eka-rasa) --this is Īśvara, the category 4--. (4) (Next,) there is (full) manifestation (avabhāsa) of duality (bheda) (but still in unity with "Aham" or "I") --this is Sadvidyā, the category 5--. (5) (Then appears a state) consisting of (maya) Being (sattā), i.e. the Absolute Freedom (svātantrya) of Consciousness (cit), (but) undergoing a contraction (saṅkucat) arisen from (udita) (Its own) Power (vaśa) --this is Māyā, the category 6, accompanied by her five Kañcuka-s (categories 7 to 11)--. (6) (Now comes into being) the experient (grāhaka) of Māyā (māyā) (of whom the five Kañcuka-s) are his group of knowables --viz. they are his field of activity or sphere of experience-- (tad-grāhya-cakra) --this is Puruṣa, the category 12--. (7) (Afterward, there is manifestation of) the undifferentiated --i.e. devoid of distinction-- (avibheda-ātmaka) Pradhāna or Prakṛti --the category 13-- (pradhāna). (8) (Immediately after,) its change or modification --viz. the change or modification of Pradhāna or Prakṛti-- (tad-vikāra) (called) the Buddhi category --the intellect, category 14-- (dhī-tattva) (emerges). (9) (And then,) the transformation of that (Buddhi) (tad-pariṇāma-ātmaka) (known as) Ahaṅkāra --the ego, category 15-- (ahaṅkāra) (becomes manifested). (10) Having that (Ahaṅkāra) as (their) root (tad-mūla), (appears) the group (varga) of Tanmātra-s --the Subtle Elements, categories 27 to 31-- (tad-mātra) accompanied by (pūrvaka) the Karaṇa-s or Instruments --the mind (Manas) along with the Powers of perception and action (Jñānendriya-s and Karmendriya-s), i.e. the tattva-s 16 to 26-- (karaṇa). (11) (These Tanmātra-s finally) become expanded (prasṛta) (in the form of) the group (varga) of Gross Elements (bhūta) beginning with (ādi) Kha or Ākāśa --the ether or space, category 32-- (kha) (and) ending in (anta) Jala or Āpas --the water element, category 35-- (jala).
[Now Abhinavagupta describes the perfection or fullness of the earth element from the viewpoint of "grasanayukti" or the "means relating to the act of swallowing", i.e. "relating to the dissolution", together with the way the categories get absorbed into Śiva in the end]
As long as (yāvat) it --i.e. the earth category called Pṛthivī-- (sā hi) is present (vartamānā) by "ākṣepa" --lit. "withdrawal", i.e. "dissolution"-- (ākṣepeṇa eva), so long (tāvat) it is the real nature (satattvā eva) of one's own Self --viz. Śiva-- (sva-rūpa). As (yāvat eva) it points to (ākṣipet) the Tanmātra-s --the Subtle Elements-- (tanmātrāṇi) since the Tanmātra-s are the five objects of sense (pañca-guṇatvāt), so (tāvat) they --i.e. the Tanmātra-s-- (tāni), being (thus) indicated (ākṣipyamāṇāni) (by the earth element), in order to assume (upakḷptaye) their own (nija) natures (sva-rūpa), have their preceding roots (svaka-pūrvaka-mūlāni eva) connected with (anubandhi) a uninterrupted series (paramparā) of other (realities) (antara), which (in turn) point to their previous well-established roots (samākṣipta-prāktana-prātiṣṭhika-mūla).
It is not at all (nahi) right (nyāyyam) (to affirm that) "the connection with (anvayaḥ) the nature (sva-rūpa) of a cause (kāraṇa) considered as (abhimata) 'upādāna' or 'material cause' (upādāna) is not present (nahi... syāt) in the existence or being (sattāyām) of the effect (kārya... iti) --in other words, the material cause continues to exist in the effect--". (Still,) it might be said (ucyeta api) sometimes (kadācid) (that) "the instrumental causes, etc. (nimitta-kāraṇa-ādīni) are somehow not (kathañcid na) connected with their effect(s) (anvīyuḥ iti)". After extracting (niṣkuṣya) this (topic) (etad ca) which interrupts (vighātakam) the subject of discussion (prakṛta) (because it) has been dealt with extensively --lit. stripped off-- (niṣkuṣitam) by me (asmābhiḥ eva) elsewhere (anyatra), viz. in a scripture (śāstre) devoted to (pravaṇe) what bears that name (tad abhidhāna) --i.e. what is known as "causation"--, (such a topic) is thus not being developed in detail (iti na... vitatam) here (iha).
Thus (tad evam), (by following the reverse order --from the last tattva or category up to the first one called Śiva--), the earth element --the category 36 known as Dharā or Pṛthivī-- (dharā) comes first (prathamam) really (tāvat) (regarding fullness).
After that (tatas api), the water element --the category 35 known as Jala or Āpas-- (jalam) similarly (tathā eva) becomes manifested (bhāsamānam) and (ca) realized (vimṛśyamānam) as having fullness for its essential nature (sva-rūpa-sākalyena) --i.e. the water element appears and one becomes aware of it as being complete in itself, such as it was the previous tattva called "earth"--. After absorbing within itself (antaḥkṛtya) that (tad) Delight (camatkāram) of Light --Śiva-- (bhāsā) (and) Consciousness --Śakti-- (vimarśa), That --i.e. the Delight of Light and Consciousness-- which gives existence (sattākam) to the residual impressions (saṁskāra) (derived from) such an (tathāvidha) earth category --the category 36-- (dharaṇi-tattva) fills (it) --i.e. the water element or category 35 inherits the same characteristics of fullness belonging to the earth element-- (pūrayet eva). This is the purport (iti yāvat). Finally (ante), it itself --i.e. Pṛthivī or the earth element-- (sā eva) (is) Perfect (pūrṇa) Consciousness (saṁvid), (namely,) the Consort of the Fortunate One (bhagavatī) whose essence is (ātmā eva) Śiva (śiva). Therefore (tad), according to this maxim (anena eva... nayena) (used) as a means (yukti) of teaching (upadeśa): "Even (api) a mere (mātram) place (pradeśa) (contains) the whole form (sarva-rūpam) of Brahma (brahmaṇaḥ).
Besides (api ca), in the scriptures (śāstreṣu) it has been determined that (nirūpitam) in each of the tattva-s or categories (eka-ekatra... tattve) the thirty-six tattva-s exist (ṣaṭtriṁśat-tattva-mayatvam). Accordingly (evam ca), the teaching (upadeśaḥ) of venerable Spandakārikā-s (śrī-spanda-śāstra) (specifies:)
"When (yadā) (a Yogī) desiring to see (didṛkṣayā), as it were (iva), all (sarva) objects (arthān), abides (avatiṣṭhate) pervading (vyāpya) (them all), then (tadā), what (is the point) (kim) of saying (uktena) much (about it) (bahunā)? He will perceive or experience (that) (avabhotsyate) by himself (svayam eva... iti)!".
This (instruction) (ayam) must touch (one's) heart (hṛdayaṅgamī-kartavyaḥ). (Since) by means of the last quarter (of the quoted stanza) --i.e. "svayamevāvabhotsyate" - "He will perceive or experience (that) by himself!"-- (carameṇa pādena) that very (truth) (tad eva) has been here indicated (atra sūcitam iti), what else (kim anyat) (is to be said then)?
[Now, Abhinavagupta logically specifies that all the tattva-s or categories reside in Śiva alone]
The nature (of a thing) (sva-rūpam) (is) that (tad) without (vinā) which (yena) such a thing (yad ca) does not (na) exist (bhavati), just as (yathā) the "tree" state (śiṁśapātva) (constitutes) the nature (svarūpam) of being a tree (vṛkṣatva).
When the expansion (vijṛmbhāyām) of the fixed order of things (niyati) is removed (tirohita) by the Absolute Freedom (svātantrya) of the Supreme Lord (pārama-īśa), (then) although (yad tu) the nature (sva-rūpam) of a thing --lit. of which-- (yasya) does not exist (na bhavati), that (thing) (tad) exists (bhavati eva) without (vinā) it (tena) --viz. without such a nature--.
Just like (yathā) without (ṛte) the "tree" state (vṛkṣatvam) there is denial or refutation (apavādaḥ) of the state of being a tree (śiṁśapātva), (so also) the subsequent or posterior (uttara-uttara) categories (tattvāni) (such as) earth, etc. (dharā-ādīni) do not exist (na bhavanti ca) without (vinā) the preceding (categories) (pūrva-pūrvam) (such as) water, etc. (jala-ādi). Thus (iti), (the preceding categories are) the natures (sva-rūpāṇi eva) (of the subsequent categories) truly (tāvat).
The earth element (dharā) would doubtless not exist (hi na... bhavet) without (vinā) the water element (jalam), because there is perception (darśanāt) of solidity (in the earth element) (kāṭhinya) due to "dhṛti" or "firmness" alone (dhṛteḥ eva) --and this "firmness" derives from the water element--. Thus (iti evam), in a regular order (krameṇa), how (katham) (could) the gross elements --categories 32 to 36-- (exist) (bhūtāni) without (vinā) the Tanmātra-s --the subtle elements, categories 27 to 31-- (tanmātraiḥ)?
(And) those (Tanmātra-s) (tāni) also (api), how (katham) (could they exist) without (vinā) the blossoming (jṛmbhayā) of the Indriya-s --Powers of perception and action, categories 17 to 26-- (indriya)?
(And,) the Indriya-s (indriyāṇi) also (api) (follow the same process). Therefore (tad), how (katham) (could they exist) without (vinā) such a mental apprehension (carried out by mind, ego and intellect --the categories 14 to 16--) (tathāvidha-adhyavasāyena).
And (ca) all (sarvāṇi) (those categories) which have been manufactured (kṛtāni) do not (na) exist (bhavanti) without (vinā) this (etad) root-cause --Prakṛti, the category 13-- (mūla-kāraṇa) whose form (rūpa) is primordial (ādya), undifferentiated (avibhakta), suitable (anvita) (and) subtle (sūkṣma).
The root Prakṛti (mūla-prakṛtiḥ) also (api), being an object of enjoyment or experience (bhogyā), (cannot exist) without (vinā) the enjoyer or experient --Puruṣa, category 12-- (bhoktāram).
(This Puruṣa is) limited --lit. contracted-- (saṅkucitam) since he is entitled to (bhāgitvāt eva) (merely) a portion (vibhāga) of that (tad) object of enjoyment or experience (bhogya) (called Prakṛti). How (katham) (could this Prakṛti exist) without (antareṇa) this one consisting of Consciousness --i.e. Puruṣa-- (saṁvid-ātmakam ca), who is subject to a net of nooses --bonds-- (pāśa-jālam) (such as) Kāla --category 10--, Kalā --category 7--, etc. (kāla-kalā-ādi) acquired (ārohita) by himself (sva-ātma) because of (vaśāt eva ca) the (aforesaid) limitation or contraction (saṅkoca)?
Also (ca), how (katham) (could) the state of limitation (saṅkucitatvam) of the indivisible Consciousness (saṁvidaḥ... akhaṇḍa-rūpāyāḥ) --i.e. Puruṣa-- (exist) without (vinā) the Absolute Freedom (svātantryam) which is the cause (kāraṇa) of limitation (saṅkoca) (and) whose other synonym (para-paryāyam) (is) Māyā --category 6-- (māyā)? And (ca) the Absolute Freedom (svātantryam), at the time (kāle) of limitation (saṅkoca) --i.e. when It becomes Māyā--, would not exist (na eva bhavet) without --lit. abandoning-- (virahayya) (what is) slightly non-limited --Sadvidyā, category 5-- (īṣat-asaṅkucita), non-limited --Īśvara, category 4-- (asaṅkucita), slightly expansive --Sadāśiva, category 3-- (īṣat-vikāsi) (and fully) expansive --Śakti, category 2-- (vikasvara-rūpam), which --i.e. these four divine categories-- have to do with (ākṣepi bhavat) a gradation (tāratamya) of contractions (saṅkocita) of That (tad) whose quintessence (sāra) is a State devoid of all limitations (asaṅkucitatā) --this is Śiva, the first category--.
And (ca) all (sarvam eva) this (idam) is nothing (kiñcid eva na) without (vinā) the expansive (prathamānam) Bhairava --i.e. Paramaśiva-- (bhairavam) whose essence (sāra) (is) a free (svatantra) (and) perfect (paripūrṇa) spreading out (of categories, experients, worlds, etc.) (prathā). Therefore (iti), this (ayam) succession (kramaḥ) of categories (tattva) is proved (siddham) by one's own (sva) experience (saṁvid).
The Śruti --the Veda-s-- (śrutiḥ) also (api) (declares:) "Where (kva) (is the earth,) which consists of (ātmikā) water (jala), without (vinā) solidity (kāṭhinyam... iti)?", (and) also (api), mentioning (kathyamānam) that "the earth element (dharā api) is accompanied by (pūrvikā astu) the water element (salila... iti)", how (kim) could it disturb (chedayet) us (nas)?
On the contrary (pratyuta), (such a declaration) would be (syāt) only (eva) for the development (paripoṣaṇāya) of the Supreme (parā) Consciousness (saṁvid) that is (ātmaka) the most venerable (bhaṭṭāra), completely perfect --full-- (paripūrṇa) Bhairava (bhairava) who contains all (sarva-ātmaka).
[Now, Abhinavagupta will explain the way Time is perceived in the Bimba portion of Parāvāk, that is, in the Mirror of Consciousness]
And (ca) all (sarvaḥ) this (ayam) --Time in its three forms of past, present and future-- shines forth (virājate) in the Greatness and Glory (mahasi) of the most venerable (bhaṭṭārikā) Parā --viz. Parāvāk, the Supreme Speech-- (parā) in a form (vapuṣā) that is suitable to (ucitena eva) Herself (tad) in accordance with (anusāreṇa) the difference or dualism (bheda) relating to the tattva-s or categories (tattva-s) which are slightly clear --in Paśyantī-- (īṣat-sphuṭa), clearer --in Madhyamā-- (sphuṭatara), etc. (ādi) (and) which --i.e. such a difference or dualism-- is about to arise (udbhaviṣyat) on the occasion (samaya) of the coming into existence (sattā) of Paśyantī (paśyantī), etc. (ādi), whose natures are (rūpa) the most revered (bhaṭṭārikā) Parāparā (parā-aparā), etc. (ādi).
A reality (vastu) which is about to come into being --the Parāparā state related to the future-- (bhaviṣyat) as well as (api... api) (a reality) which is the last one --the Aparā state linked to the past-- (caramam) shines (bhāseta eva) in the initial Light --in the Parā state that is ever present-- (prathama-prakāśe). Futurism (bhaviṣyattā) (is) only (kevalam) (postulated) with reference to (apekṣayā) a clear form (sphuṭa-rūpa) whose quintessence (sāra) is that (tad) difference or dualism (bheda) (which will arise) in what is "Ekarasa" --in what is Homogenous or Undifferentiated-- (eka-rasa).
For example (tathāhi): Karkī --also known as Kalki, the incarnation of Lord Viṣṇu arriving at the end of the Kaliyuga-- (karkī) will come into being (bhaviṣyati) (and) kill (haniṣyati) those who are devoted to (parān) "adharma" --the opposite of dharma or righteousness, i.e. unrighteousness-- (adharma), etcetera (iti-ādi). If (yad) that (affirmation) (tad) was not (already) (na) revealed or manifest (prakāśitam) (in an earlier present), how (katham) was (it) written (nibaddham) in the Purāṇa-s (purāṇeṣu) (a long time ago)? If it be argued that (iti ced) "Karkī (karkī) came into being (babhūva) (and) did (vyadhita) so (tathā eva) --i.e. he killed those who were devoted to unrighteousness-- somewhere (kvacana) in (another) creation (sarge)", (then) who (kim) was him (saḥ eva)?... that one --i.e. the same-- (asau eva) or (vā) another one (anyaḥ eva)? If (ced) (he was) another one (anyaḥ), (then) he (asau) is not evident --i.e. he came into existence only by one's words-- (aprakāśaḥ). (And) if (ced) he is the same (saḥ eva), how (katham) is there difference (bhedaḥ) as far as the time (of his appearance) is concerned (kāla)? (And) if (ced) he is not furnished with (a... kalitaḥ) time (kāla), how is it possible (katham iva)? --i.e. it cannot be proved--. If it be argued that (iti ced) "(He is not furnished with time) since he is Consciousness (cittvāt) (and) of various forms (viśva-rūpatvāt)", then (tarhi), he being announced (upanyasyamānam eva) by me (asmābhiḥ) (in this way:) "Everything (sarvam) exists (asti) in the most venerable (bhaṭṭārake) Bhairava (bhairava) who is Pure Consciousness (saṁvid-ātmani) that is not furnished with (a... kalite) time (kāla), who is constantly (satata) inseparable from (aviyukte) the Universal (viśva) Power (śakti), whose form (vapuṣi) constituting His nature (tad-ātmaka) is uniform (eka-rūpa) (and) unobstructed by (aviruddha) hundreds of (śata) manifestations (sṛṣṭi) (and) withdrawals (saṁhṛti) (of the universe) which appear (avabhāsita) through contractions (saṅkoca) (and) expansions (vikāsa) subject to (vaśa) (His) Absolute Freedom (svātantrya), who is the Supreme Lord (parama-īśvare) that is invariably (present) (anapāyini) in my (asmad) heart (hṛdaya) (and) in the tip (agra) of (my) tongue (jihvā... iti)", how (katham) is (he --viz. Karkī--) not honored (na ādriyate) with eyes free from laziness --i.e. with wide-open eyes-- (mukta-manda-akṣam)?, or (vā) (how), after having examined (him) (nirṇīya) oneself (svayam eva), is he not defined (na... nirūpyate) in a very open-throated manner (vivṛtatara-kaṇṭham eva)?
Therefore (tasmāt), as long as (yāvat) this (idam) Śiva category (śiva-tattvam) that is without beginning or end (an-ādi-antam), that expands (prathamānam) by Itself (svayam), whose essence (sāram) is Absolute Freedom (svātantrya) which in reality is (satattva) only (mātra) Independence (nirapekṣatā) consisting of (ātmaka) Fullness (pūrṇatā), that, having embraced (kroḍī-kṛtya) within (Itself) (antar) the multitude (jātam) of categories (tattva-s), is the sole (eka) Highest Truth (parama-artham) (in the form of the) Self (ātmatā), remains (avatiṣṭhate) seated (āsīnam) as Bhairava (bhairava-rūpam) —who is not furnished with (a... kalitam) Time (kāla)— in the Supreme Consciousness (para-saṁvidi) which is unable to (even) tolerate (asahiṣṇau) (Its) designation (vyapadeśa) with the word (śabda) "Avasthā" or "State" (avasthā), since It is always present (satata-uditatvāt), because It is in harmony (avirodhitvāt) with all (sarva) and (ca) on account of Its favoring (anugrāhakatvāt) all (nikhila) --i.e. Śiva bestows His Grace on all--, so long (tāvat) It --the Śiva category-- (appears) in the form (rūpeṇa) of the Great Manifestation (mahā-sṛṣṭi), etc. (ādi), which is acceptable and suitable (samucitena eva) (according to the viewpoint of) this (etad) scripture (śāstra), and not (na tu) as a succession (krameṇa) of limited (mita) manifestations (sṛṣṭi) and so forth (ādi). This is proved and (consequently) admitted to be true (iti siddham).
(According to) the secret tradition (sampradāyaḥ) of my Guru-s (asmad-gurūṇām), He Himself (saḥ eṣaḥ eva) (appears) in the manner (yoge) of a hemispherical bowl (sampuṭa). He abides (avatiṣṭhate) as Pure and Supreme Existence or Being (śuddha-para-sattayā) by forming a hemisphere (sampuṭīkaraṇāt) (that encloses) each of (eka-eka) all the categories (sarvasya eva... tattvasya) --individually speaking-- as well as (ca) the whole (nikhilasya) multitude (oghasya) of categories (tattva) --collectively speaking--.
And (ca) this (etad) will also be said (vakṣyate... api): "Beginning (ārabhya) from the state (daśāyāḥ ca) of Paśyantī (paśyantī), there is a partial appearance (aṁśa-ullāsaḥ) of bondage --lit. noose-- (pāśa) in the form of a sketch (āsūtraṇāt) of duality (bheda... iti)".
Beginning (prabhṛti eva) from it --from Paśyantī-- (tatas), the state (vyavasthā) of "the condition (bhāvaḥ) of that which is to be purified and purifier (śodhya-śodhaka... iti)" really (tāvat) is undeniable (anapahnavanīyā). As (yathā) has been declared (uktam):
"Oh virtuous One (suvrate), all (sarvam) that (tad) which (yad) ends in (paryantam) Sadāśiva (sadāśiva) and (ca) begins with (ādyam) the earth element --lit. that which is relating to the earth element-- (pārthiva) is to be known (jñeyam) as usual (prākṛtam) on its being connected with (saṁyutam) production (utpatti) (and) destruction (vināśa)".
etcetera (iti-ādi).
[Now, Abhinavagupta explains Bimbapratibimbavāda or the "theory of the Mirror and Its Reflection"]
And (ca) Paśyantī (paśyantī), whose real nature (satattvā) is the most revered (bhaṭṭārikā) Parāparā (parā-aparā), being the power (śaktiḥ) of the Being (sva-ātma) of Paraśakti Herself --Parā or the Supreme Power-- (para-śakteḥ eva), is like (kalpā) a Mirror (darpaṇa) in which (yatra) the essential nature (sva-rūpam eva) of that (tad) most venerable (bhaṭṭārikā) Parā (parā) shines (cakāsti) as if She were (vat) a Reflection (pratibimba).
That is to say (yad ca), the Form (rūpam) which, as a matter of fact (parama-artham), is identical (ekatā) in (both) the "object" --the word "bimba" means both "object" and "mirror"-- (bimbe) and (ca) (its) reflection (pratibimbe), is not said to be (na... ucyate) reflected (pratibimbita) in That --in the Mirror of Consciousness-- (tad) as if (iva) merely (mātram) referring to (parāmarśa) a face (being reflected in a mirror) (mukha). (Why?) Because (such a Form) truly is (satattvāt eva) only (mātra) That --i.e. the Mirror of Consciousness-- (tad) --all in all, the Form reflected in the Mirror of Consciousness is the Mirror Itself, and not as in the case of a mere face being reflected in a mirror, which remains separated from the mirror and as a result there are two entities: the face itself and its reflected image--.
But (tu) that alone (tad eva) is said to be (ucyate) "reflected" (pratibimbitam) which (yad) appears (bhāti) there --in the mirror-- (tatra) otherwise --as a reflection-- (anyathā) and (ca) (also) so --as the object being reflected in such a mirror-- (tathā), just as (iva) the form (ākāraḥ) of a face (mukha) (appearing like) this --like the original face-- (etad eva) as well as (api... api) like that --like the face reflected in the mirror-- (tad eva) due to the reverse order (viparyayāt) (generated by the mirror where) what is in front (pūrva) (looks like) being behind (apara), what is on the left (vāma) (looks like) being on the right (dakṣiṇatā), etc. (ādi).
That --e.g. the reflected image of a mere form, like a face reflected in a mirror-- (tad ca) is (bhavati) similar to (samānadharmā eva) that --the original form-- (tad), but (tu) not (na) dissimilar (vijātīyam). Thus (evam ca), the form (vapus) of the most venerable Parā (śrī-parā-bhaṭṭārikā), while casting (arpayat) (Her) Reflection (pratibimbam) —which is replete with (nirbharam) the totality (sāmagrī) of categories (tattva-s) (such as) earth, etc. (pṛthivī-ādi) in a not full way --i.e. separately-- (apūrṇa) (and) which consists of a succession (kramam) of (those) various (tad-tad) abovementioned (categories) (ukta) endowed with such qualities (tathāvidha)— in the spotless mirror (vimala-mukurikāyām) of Parāparā (parā-aparā) whose real nature (satattva) is Paśyantī (paśyantī), is even present (vartamānam api) embracing within Herself (antar... kroḍī-kāreṇa eva) such a (tathāvidha) natural (sahaja), inartificial (akṛtrima), totally real (pāramārthika) (and) invariable (anapāyi) perception --viz. realization-- (parāmarśa) of the "ka" letter (ka) and so on (ādi), (and) manifests (such letters) (prakaṭayati) as a state (bhāvena eva) that is nothing else but (ananyathā) the perception (parāmarśa) of "ka", etc. (ka-ādi) (but now) being capable of tolerate (sahiṣṇu) a state of difference (anyathātva) with respect to (their) nature (sva-rūpa) --in short, now Parā manifests such letters as having a different nature--.
Therefore (tad), when (yāvat) Parā (parā) reflects (pratibimbayati) in the homogenous (sajātīyāyām) and (ca) spotless (vimalāyām) (Mirror of Parāparā --the state of Paśyantī--) the earth and water elements, etc. (dharaṇī-ambhas-prabhṛti) —which are perceived (parāmṛśyam) as having the same form (as Herself) (eka-rūpam)— as a sketch (sūtraṇayā) of duality (bheda) coming forth (ullasat) in this way --i.e. by means of Her Absolute Freedom-- (tathā), then (tāvat) a reversal --viz. an opposite order-- (viparyāsaḥ eva) of the categories (tattvānām) earth (dharā), etc. (ādi) is produced (upajāyate).
That (tad eva) which (yad) (is) the Śakti category (śakti-tattvam) in the Supreme Consciousness --in Parā-- (para-saṁvidi) (becomes) the earth category (pṛthivī-tattvam) in Parāparā --which acts like a Mirror-- (parā-aparā-ātmani). (In turn,) that which (yad tu) (is) the earth category (dharā-tattvam) (becomes) the Śakti category (tad-śakti-tattvam). This is the position (iti... sthitiḥ) of the earth, etc. (dharā-ādīnām) (in Parāparā), beginning (prabhṛti) from the "kṣa" sound (kṣa-kārāt) (upward).
Nonetheless (tu), the most revered (and) fortunate Bhairava (bhagavat-bhairava-bhaṭṭārakaḥ) who is always Perfect/Full (sadā-pūrṇaḥ) (and) infinitely Free (ananta-svatantraḥ eva), is never reversed (na viparyasyate jatucid api). (Why?) Because of the absence (abhāvāt) of excess (atireka), etc. (ādi) in the nature (rūpa) of Consciousness (cit). This has been said (iti uktam) repeatedly (bahuśaḥ).
When there is a realization of Parā (para-ātmani parāmarśe), the categories (tattvāni) (look) only (eva) (like) categories (tattvāni) that are "one" (reality) --viz. Parā or the Supreme Consciousness-- (eka) while that realization (lasts) (parāmarśa). And (ca) (such a) realization (parāmarśaḥ) (has) the form (rūpa) of Śakti (śākta) that begins with (ādi) "ka" (ka) (and) ends in (anta) "kṣa" (kṣa... iti) as its highest truth (parama-arthaḥ).
Non-duality alone (abhedaḥ eva) (resides) there --in Parā-- (tatra).
But (tu) in Parāparā (parā-aparāyām), there is non-duality (abheda-ātmakatā) in duality (bhedasya) according to the rule (nyāyena) of "pratibimba" or "reflection" (pratibimba).
When (yāvat) the Parāparā state --lit. the One who consists of a contact with Parāparā-- (sā ca parā-aparā-āmarśa-mayī), whose body (śarīrā) is a garland (mālā) of letters (varṇa) beginning with (ādi) "ka" (ka) (and) ending in (anta) "kṣa" (kṣa), holds (dhārayati) the reflections (pratibimbāni) of the categories (tattva) residing in (niviṣṭa) the most revered (bhaṭṭārikā) Parā (parā) which is located (vyavasthita) above (ūrdhva) herself (sva) --above Parāparā--, then (tāvat) the (same) categories (tattvāni) turn into (sampadyante) those (teṣu eva) whose apprehension (parāmarśeṣu) of their highest truth (parama-artha) beginning with (ādi) "ka" (ka) (and) ending in (anta) "kṣa" (kṣa) is "amāyīya" --devoid of Māyā-- (amāyīya) (and) inaudible (aśrauta) through a reversal (viparyāsena) where what was "up" (ūrdhva) (is now) "down" (adhara) (and vice versa. This occurs) through the Greatness and Power (mahimnā) of the essential nature (sva-bhāva) of the State (dhāma) of the upper (ūrdhva) Bimba --the Reality-- (bimba) (becoming) the lower (adhara) "pratibimba" or "reflection" (pratibimba). This is the purport (iti tātparyam). On that account (tatas), (in the statement telling that) the earth element --category 36-- (pṛthivī) is "the kṣa sound" (kṣa-kāra) and so forth (iti-ādi), there is no (na kiñcid) disagreement or contradiction (viruddham) with regard to (apekṣayā) the nature (rūpa) of that which is to be purified (śodhya).
Due to the permanence (anapāyāt) of the Supreme State --that of Parā-- (para-daśā) even (api) there --in Parāparā-- (tatra) (exists) this (eṣaḥ eva) continued succession (santānaḥ) of letters (varṇa) that begins with (ādi) "ka" (ka).
Because of the preponderance (udrekāt) of Her own portion --i.e. Paśyantī, the portion of Parā-- (sva-aṁśa) right there --in Parā-- (tatra eva ca), because of the appearance (ullāsāt) of the state (pada) of Madhyamā (madhyamā) as existing (varti) within (antar) her own portion --i.e. within Paśyantī-- (sva-aṁśa), and (ca) because of the tendency (prāvaṇyāt) of Vaikharī (vaikharī-rūpa) present (vartamāna) in her nature --in Madhyamā's nature-- (sva-rūpa), there is the operation (vṛttiḥ) of the portion (aṁśa) relating to that which is to be purified (śodhya) in the form of (rūpatā) Varṇa, Mantra and Pada (varṇa-mantra-pada). So (iti), (anyway,) let this which is not relevant to the subject under discussion cease (āstām aprakṛtam etad)!
(That matter about Varṇa, Mantra and Pada) was investigated (nirṇītam ca) by me (mayā eva) in the pañcikā-s --books consisting of five lessons-- (pañcikāsu) (such as that on) venerable Pūrva --also known as the celebrated Mālinīvijayatantra-- (śrī-pūrva), etc. (prabhṛti).
[Now, Abhinavagupta elucidates the real meaning of Mālinī]
Although (yad api) it has been stated (uktam), in accordance with (anusāreṇa) most revered Mālinīvijayatantra (śrī-mālinī-bhaṭṭārikā), that "the position (of the letters) (sthitiḥ) (is) otherwise (anyathā) and (ca) otherwise (anyathā... iti)", even so (tad api), (let) the ones who are devoted to the Supreme Lord (pārama-īśvarāḥ) (and) whose knots (granthayaḥ) of ignorance (ajñāna) were shattered (viśīrṇa) by the teachings (upadeśa) of the Trika system (trika) become aware of (vimṛśantu) the subject under discussion (nirūpyamāṇam) after investigating (nirṇīya) (about it themselves)!
That which (yad) was said (uktam) about "three (tisraḥ) deities (devatāḥ) (who exist) in the Supreme Consciousness (para-saṁvidi), i.e. in the Consort of the Supreme Lord (pārama-īśvaryām... iti)" surpassing (atikramya) the highest (parama) point (koṭim) of Paśyantī (paśyantī), which --i.e. the highest point-- consists of (ātmaka) the śakti or power (śakt) Anāśritaśiva --Śiva devoid of categories-- (an-āśrita), oh respected men (tatrabhavantaḥ), please, do not forget (na vimartum arhanti) it (tad) indeed (tāvat)!
Thus (evam ca), the state (sthitiḥ) with reference to the condition (pade) of Madhyamā (madhyamā), (originally) existing (vartini) within (antar) the Supreme (parama) Consciousness (saṁvid), is being examined (vimṛśyate) (now) as the seat (āspade) of the blossoming (vijṛmbhā) of the most venerable (bhaṭṭārikā) Parāparā (parā-aparā). Madhyamā (madhyamā), in the state (pade) where her own (sva) authority (adhikāra) really (rules) (tāvat) —viz. in the state relating to Īśvara --the category 4-- (aiśvare pade) whose essence (ātmani) is Power (śakti) of Action (kriyā)—, having a nature (rūpā) that makes known (vedana) (and at the same time) conceals (pracchādaka) a clear (sphuṭa) objectivity (vedya) --i.e. the objects are clearly shown but their real nature is concealed--, superimposes (adhyasyate) "vācaka" --lit. word, the one denoting or indicating-- (vācakam) in "vācya" --the object which is denoted by "vācaka"-- (vācye), (or) even (api) "vācya" (vācyam) in that --i.e. in "vācaka"-- (tatra).
If (yadi) the "vācya" or object being denoted (vācye) (is) everywhere (viśvatra), i.e. (if it is) universal (viśva-ātmani), the "vācaka" or word that denotes it (vācakam) (is) also (api) universal (viśva-ātmā). In this way --i.e. in the Madhyamā state-- (tad evam), the superimposition (adhyāsaḥ) is finished (nirvahet) whose nature (ātmā) is an oscillating state (lolī-bhāva) of mutual (paraspara) concealment (ācchādana) (between "vācaka" and "vācya"), and not (na tu) otherwise (anyathā) --i.e. such a superimposition is finished or accomplished that way, viz. in Madhyamā, and not otherwise--.
A piece of cloth (paṭaḥ) cannot cover --lit. is not the one covering-- (nahi... ācchādakaḥ syāt) another (antara) piece of cloth (paṭa) when (the former) is shorter by three or four fingers (than the latter) (tri-catur-aṅgula-nyūnatā-mātre api).
Also (ca), universality (viśva-ātmakatvam) appears as a mutual mixture (paraspara... vyāmiśratayā syāt) of natures (sva-rūpa) --i.e. word (vācaka) and object (vācya) become universal if their natures are associated with each other--. (Therefore,) the state of "vācaka" or "word" (vācakatvam) belongs to the vowels (svarāṇām), whose nature (ātmanām) is "bīja" or "seed" (bīja), and (ca) the state of "vācya" or "object" (vācyatvam) belongs to the consonants (vyañjanānām), whose nature (rūpāṇām) is "yoni" or "womb" --viz. the place where the seed is put-- (yoni). (Why?) Because (both groups) consist of (ātmakatvāt) Śiva and Śakti (śiva-sakti) respectively (krameṇa).
"Here (atra), the seed (bījam) (is) Śiva --i.e. the vowels-- (śivaḥ) (while) Śakti --i.e. the consonants-- (śaktiḥ) is said to be (abhidhīyate) the womb (yoniḥ iti... iti)".
Similarly (tathā), (in the same scripture --in Mālinīvijayatantra-- it is declared:)
"In accordance with the division (of Mālinī or the Garland of Letters) into seed and womb (bīja-yoni-ātmakāt bhedāt), (She is) twofold (dvidhā). The vowels (svarāḥ) are considered as (matāḥ) 'seed' (bījam), and (ca) (the consonants) beginning with (ādibhiḥ) 'ka' (ka) are said to be (smṛtāḥ) 'womb' (yoniḥ... iti)".
According to the investigation (nirūpaṇāt) (carried out) by venerable Pūrvaśāstra --viz. Mālinīvijayatantra-- (śrī-pūrva-śāstra), Śiva (śivaḥ), without abandoning (atyajan) (His) State (bhāvam) as the Subject --i.e. the Experient or Knower-- (pramātṛ), is (syāt) undoubtedly (eva hi) "vācaka" --that which "denotes" or "indicates"-- (vācakaḥ), and (ca) Śakti (śaktiḥ), plunged into (avagāhinī) the "prameya" --the object that is experienced or known-- (prameya) portion (aṁśa) (is) certainly (eva) "vācya" --that which is "denoted" or "indicated"-- (vācyā).
In the (realm of) duality (bhede) also (api hi), a "vācaka" or "word" (vācakaḥ) becomes celebrated (prathate) when (it is considered as) not separated from (avicchinnaḥ eva) the essential nature (sva-rūpa) of the Subject --i.e. Śiva-- (pramātṛ) who is (rūpa) both (ubhaya) "pratipādaka" --lit. that which explains, viz. "vowel"-- (pratipādaka) (and) "pratipādya" --lit. that which is explained, viz. "consonant"-- (pratipādya).
The coagulation (śyānatā eva) whose form (rūpā) (is) "seed" (bīja) —i.e. vowels (svara) consisting of (ātmaka) Śiva (śiva)— (constitutes) the state (bhāvaḥ) of "womb" (yoni) —i.e. consonants (vyañjana) pertaining to Śakti (śākta)—. (Why?) Because there is an expansion (prasaraṇāt) of the "womb" --the consonants-- (yoneḥ) from the "seed" --the vowels-- (bījāt eva). Therefore (iti), I will investigate (about this topic) (nirṇeṣyāmaḥ) immediately (samanantaram eva). For this very reason (atas eva), if (ced) in the case of "womb" or "consonants" (yoneḥ) there is a state of mixture (vyāmiśrī-bhāvaḥ) with "seed" (bīja) consisting of (ātmaka) "vowels" (svara) --in other words, if womb and seed, i.e. consonants (Śakti) and vowels (Śiva), mix with each other--, ah! (hanta), (then) without any effort (niryatnaḥ) there is the generation (prasavaḥ) of the whole fruit inherent in (samasta-phala) it (tad) --in the union of Śiva and Śakti--. (And what does it happen then?) There is (iti... bhavataḥ) Liberation and worldly enjoyment (apavarga-bhogau) ripening without having been plowed --i.e. Liberation and worldly enjoyment are then like when mother earth gives fruits without having been plowed previously-- (akṛṣṭa-pacyau eva).
The vowel --lit. the seed-letter-- (bīja-varṇaḥ) as well as (api... api) the consonant --lit. the womb-letter-- (yoni-varṇaḥ) (are) equally (tathā eva) in their own Self (sva-ātmani). Then (iti), "what (kim) is dividing (bhedakam) what (kasya... iti)?" --i.e. there is no division between vowels and consonants really--. That which has been declared (kathyamānam) does not (na) disturb (ākulayet) us (asmān) who (ye vayam) are proclaiming (saṅgirāmahe) words (giram) about that Consciousness (tām saṁvid-ātmikām) that contains --as if it were an embryo-- (garbhiṇīm) the infinite (ananta) variety (citratā) indeed (tāvat)!
Even (api) in the state (pade) of the ordinary life (vyavahāra), which is mayic --i.e. veiled and replete with differences-- (māyīye), speech (vāk) whose form (rūpā) is Light (prakāśa) (has the following features:) (1) It is full of (mayī) clarity (sphuṭatā) regarding the successive (kramika) worldly (laukika) letters (varṇa) (and) words (pada); (2) its essential nature (svabhāvā eva) consists of one (eka) apprehension (parāmarśa) --i.e. the sense of letters and words tends to be unified--, (and) (3) it produces (kāriṇī) "pratyavamarśa" --recognition, awareness, thinking-- (pratyavamarśa).
This --what has been enunciated before-- (etad) was proved (sādhitam) through (great) effort (prayatna) by others (anyaiḥ ca) --e.g. by the grammarians--.
Here --in Trika-- (iha ca), (as) it is proved (siddhyati) effortlessly (aprayatnataḥ) indeed (eva) to the ones who possess (śālinām) a repose (adhiśayana) on such a (etāvat) line (dhārā) of teachings (upadeśa... iti) --viz. in the line of teachings given by the Trika system--, the act of insisting upon (nirbandhaḥ) the mere (mātra) fruit (phale) of the manifestation (viṣkriyā) of a purified (pūta) speech --lit. state of a body, i.e. a body of words-- (śarīratā) by going (gamana) to the house (gṛha) of a grammar teacher (vaiyākaraṇa-guru) is not being uselessly done (na... vṛthā... vihitaḥ) by us (asmābhiḥ) with reference to this (matter then) (atra) --all in all, we are not uselessly insisting on the act of going to the house of a grammar teacher, from whom one merely obtain a refined speech, in order to prove all this which has been enunciated before--. Thus (evam), (in Trika,) a prevention (pratividhānam) against questions (codya) relating to succession (krama) (and) non-succession (akrama), prior and subsequent (pūrva-apara), etc. (ādi) --it refers to letters and words in a mantra-- is accomplished (siddham eva) with regard to the Piṇḍamantra composed of nine (letters), etc. --i.e. the mantra "h s r kṣ m l v y ṇūṁ", etc.-- (nava-ātma-piṇḍa-prabhṛtiṣu) as well as (api... api ca) the Mālāmantra-s --e.g. the well-known Om̐ namaḥ śivāya-- (mālā-mantreṣu).
In this way (evam), Mālinī (mālinī eva), the Consort of the Fortunate One (bhagavatī), (is) truly (satattvam) the Main (mukhya) (and) Real (pāramārthika) Śakti or Power (śakti) (situated in) the intermediate (madhyama) state (dhāma) --in Paśyantī, the Abode of Parāparā--. Because of this (atas eva), it is established (uktam) in venerable Pūrvaśāstra --also called Mālinīvijayatantra-- (śrī-pūrva-śāstre) (the following):
"In order to achieve (siddhyai) the desired (yathā-iṣṭa) fruit (phala) of the followers (anuvartinām) of Mantra and Tantra (mantra-tantra), (the knower of the Mantra, with reference to the practices of "nyāsa" --assignment of various parts of the body to different deities while repeating certain sounds, doing certain gesticulations, etc.-- devoid of special regulations,) should certainly perform the "nyāsa" ((nyāset... tu)) of Mālinī (mālinīm), which contains consonants (and vowels) mixed (bhinna-yoni), for the sake of (artham) the Body (śarīra) of Śakti (śākta... iti)".
The state of "bhinnayoni" --i.e. consonants (and vowels) mixed (in the Mālinī arrangement of the alphabet)-- (bhinna-yonitvam ca) (is then) determined (nirṇītam) (by the above quote). Elsewhere also (anyatra api), (it is declared:)
"One should direct the Mantra toward (mantram niveśayet) Śakti (śaktau) (and) not (either) (na... na) toward Puruṣa --the limited individual or "nara"-- (puṁsi) (or) toward the highest category --the Śivatattva or category 1-- (pare tattve). They (te) do not (na) bestow (dāḥ) (worldly) enjoyment (bhoga) (and) Liberation (apavarga) since the former --Puruṣa-- is inert (jaḍatvāt) and (ca) the latter --the Śivatattva-- is without any activity (niṣkriyatvāt... iti)".
And (ca) it being so (evam... sthite), since all consists of all (sarva-sarva-ātmakatvāt), that which (yad eva) is called (abhihitam) "na, ṛ, ṝ, ḷ, ḹ, tha, ca, dha, ī, ṇa, u, ū, ba, ka, kha (and) ga" (na ṛ ṝ ḷ ḹ tha ca dha ī ṇa u ū ba ka kha ga) (is shown and explained in detail now) in due order (krameṇa) with regard to (apekṣya) the Supreme Consciousness --the Parāvāk level--(para-saṁvidam) that is here --in those first 16 letters of the Mālinī arrangement of the alphabet-- (ihatya)...
Without a global long explanation yet
Further Information
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