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Mālinīvijayottaratantra (Малини Виджайя Уттара Тантра): Глава 4 (только перевод) - Недвойственный Кашмирский Шиваизм
Только перевод (для удобства чтения)
Introduction
Mālinīvijayottaratantra continues. This fourth chapter consists of 41 stanzas. I am adding my explanation under every stanza or group of stanzas. Most of the time my explanation is based on glorious Tantrāloka composed by the eminent Abhinavagupta (the Greatest Trika Master). I may also include now and then quotes from other important scriptures in order to shed more light on a certain subject. Additionally, every time I can I am trying to include didactic charts to make the things much more understandable. To understand long enumerations is always difficult from mere text. So, I take the trouble, after assimilating all the teachings Śiva displays by text, to exhibit the same teachings but in a chart format. All in all, my work explaining these cryptic stanzas is always a heavy one. I need to read many scriptures at the same time (not only Tantrāloka) and explore the viewpoints of numerous scholars as well. To translate a scripture in Sanskrit is always something more artistic than scholarly.
There are three sources of Śiva's Grace: (1) Śiva Himself, (2) His scriptures (e.g. Mālinīvijayottaratantra) and (3) the human Guru. So, consider the present scripture to be a quite a powerhouse of Grace. Even mere reading without understanding much will prove a source of wonders for you. This is like this because He revealed all these teachings only for the elevation of the humankind.
I offer my efforts to the unfathomable Śiva who brought to light this exquisite Mālinīvijayottaratantra, the greatest Tantra in the Trika Shaivism's tradition according to venerable Abhinavagupta. Read Mālinīvijayottaratantra and experience Supreme Delight, dear Śiva.
This is a "pure translation" document, that is, there will be no original Sanskrit, but sometimes there will be a minimal quantity of transliterated Sanskrit in the translation itself of the text. Of course, there will not be any word for word translation. Anyway, there will be transliterated Sanskrit in the explanatory notes. If you are a blind person using a screen reader and do not want to read the notes, or simply if you are not blind but want to skip the notes, click on the respective "Skip the notes" to keep reading the text.
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.
Chapter 4
And now the fourth chapter|
Then, having listened to this (dissertation), the sages —looking pleased—, after bowing to the annihilator of the Krauñca mountain --i.e. to Kārttikeya--, said nonetheless these words||1||
All the great seers there listening to Kārttikeya, i.e. Sanatkumāra, Sanaka, Sanātana, Sanandana, Nārada, Agastya, Saṁvarta, Vasiṣṭha, etc., were very pleased with his exposition. Anyway, they had a question.
Why has it been said by the Highest One --Śiva-- —by the One who has declared those (teachings in previous chapters)—, when asked by the Goddess, that the method of Yoga's path is characterized by Mantra?||2||
Śiva gave to understand before that the method of Yoga's path is characterized by Mantra. Well, they just want to know now why He affirmed that.
The great-minded --i.e. possessing a great understanding-- Kārttikeya, having been appropriately asked in this way --lit. having been appropriately said in this way-- by them --by the sages--, said these words to them in order to remove (their) doubts||3||
And now Kārttikeya, as he was appropriately addressed by the sages, is ready to answer, with great delight, to their question.
(The sages) maintain that Yoga is unity of a thing with another thing. (Yoga) is said to be a reality which is to be known in order for (a person) to be successful (in achieving) avoidance, etc. --i.e. in being able to avoid what is to be avoided, etc.--||4||
In Trika Shaivism, Yoga is predominantly 'Union with Paramaśiva'. When the spiritual seeker finally attains the realization that 'he is Paramaśiva', this is real Union or Yoga. Anyway, in the second part of the aphorism, the word Yoga is used as 'the path to such Union'. With this meaning, it is obvious that without knowing Yoga is practically impossible to realize what must be accepted and what must be avoided. This question about acceptance and avoidance is only relevant till the moment of Union with Paramaśiva. After this realization, it is no longer important.
The double (reality) --i.e. upādeya (what is acceptable) and heya (what is rejectable)-- cannot be perceived without knowledge about that --about Yoga--. For (a person) to succeed in that --in perceiving that double reality--, (such) knowledge (about Yoga) declared by Śiva was described minutely||5||
As I said in my explanation of the previous stanza, it is completely obvious that without knowing Yoga is practically impossible to realize what is to be accepted and what is to be avoided. It is for this reason that Śiva put every effort into the task of describing such knowledge about Yoga so the people could succeed in perceiving that double reality.
For the complete attainment of the Yoga with seed, (to know) about the characteristic(s) of the Mantra-s (is) enough. (Nonetheless,) without initiation there is no qualification in the Yoga of Śaṅkara||6||
Śiva does not exactly specify what he meant by 'Yoga with seed', but this expression could have the same meaning as the one given in Pātañjalayogasūtra-s (Section I):
Only those (four varieties of Samāpatti or Engrossment --Savitarkā, Nirvitarkā, Savicārā and Nirvicārā-- constitute) Savījasamādhi (or the perfect concentration in which one uses a gross/subtle object or "vīja" as a support for his mind to become one-pointed)||46||
It is to be noted that 'bīja' is a more modern version of 'vīja'. The meaning is anyway the same. In his commentary on Pātañjalayogasūtra-s, Vyāsa specifies as follows (full comment): 'Commentary — Those four absorptions --i.e. Savitarkā, Nirvitarkā, Savicārā and Nirvicārā-- have external matter as their objects. Thus, though (they are) 'samādhi-s' --perfect concentrations--, they are with 'vīja' or 'seed' --viz. with gross and subtle objects as a support for concentration--. With respect to that, 'samādhi' --perfect concentration--, due to an additional enumeration (occurring) in four ways, (appears as:) 'Savitarka (and) Nirvitarka —in relation to a gross object—, (along with) Savicāra (and) Nirvicāra '||46||'.
Some might think that there are some typos above because in the Patañjali's aphorism 46 and in the first portion of the Vyāsa's commentary I wrote 'Savitarkā, Nirvitarkā, Savicārā and Nirvicārā' (all in feminine gender denoted by that long 'a' at the end of each of those four terms), while in the final part of the commentary I wrote 'Savitarka, Nirvitarka, Savicāra and Nirvicāra' (all in masculine gender denoted by that short 'a' at the end of each of those four terms... though this could also denote neuter gender... but it is not the case here!). However, there is no typo at all. At first, all the words are in feminine gender because they are related to 'samāpatti' or 'engrossment', which is feminine in gender, while in the last part of the commentary Vyāsa is connecting the same four words with 'samādhi' (perfect concentration), which is masculine in gender instead. So, everything is OK.
I will summarize now the meaning of this extremely technical terms: (1) In Savitarkasamādhi you concentrate on gross objects such as 'the external objects', 'the powers of perception' (Jñānendriya-s) or on the 'limited knower" himself, which are all gross. Anyway, you use words like an aid to concentration. And because words appear in your concentration, there is space in your experience. (2) In Nirvitarkasamādhi you again concentrate on the same gross objects but this time you do not use words like a help. This prevents space from appearing and your experience of such concentration is completely pure. (3) In Savicārasamādhi you concentrate on subtle elements such as Tanmātra-s (subtle elements, tattva-s 27 to 31 in Trika Shaivism), ego, intellect or even in Prakṛti --tattva 13 in Trika Shaivism--, and at the same time you use words as an extra help. Anyway, you cannot concentrate on Prakṛti, on the origin of the whole material universe, without merging into her first. So, once you have returned from being merged into Prakṛti, you can practice Savicārasamādhi on her. But, I repeat, you can never do that before merging into her due to her being the origin of all the objects, subtle or gross. (4) In Nirvicārasamādhi you concentrate on the same subtle objects, but because there is no resorting to words, you enjoy pure space-less concentration on such subtle objects. For example, when you concentrate so on the Tanmātra-s, you do not experience space but only time. OK, enough of revealing what should be kept secret.
To attain proficiency regarding this Sabījayoga or Yoga with seed (with object), to know about the characteristics of the Mantra-s is more than enough. In other words, initiation is not required. But in the Yoga of our Lord Śiva that is not enough, i.e. initiation is required and no way to bypass this.
It --viz. initiation-- is said to be twofold according to the division of knowledge and action. (And) it --initiation--, in its two forms, must be performed. This is what He declares||7||
I will explain this stanza along with the next stanza.
Through this initiation by Śiva appears not only qualification for Yoga but also authority regarding the Mantra-s and Liberation||8||
Abhinavagupta partially elucidates this topic from 16.291 to 16.301 in his Tantrāloka. I will make a slight effort now and I will translate these stanzas for you:
Without initiation there is no qualification in the Yoga of Śaṅkara. It --viz. initiation-- is said to be twofold according to the division of knowledge and action.
(And) it --initiation--, in its two forms, must be performed. This is what He declares. Through this initiation by Śiva appears not only qualification for Yoga but also authority regarding the Mantra-s and Liberation.
By means of that (statement), this was also expressed: The diligent yogī, in order to attain unity with the (Supreme) Principle, should take refuge in the Root-mantra till he gets to Nirvikalpasamādhi --the Highest State devoid of thoughts-- --lit. as far as Nirvikalpa--.
While practicing the Mantra, the one promoting --i.e. the yogī-- either worldly enjoyment or Liberation, should receive initiation from a spiritual teacher for getting qualification or authority regarding that --regarding the attainment of worldly enjoyment or regarding the attainment of Liberation--.
On that account, in the case of this disciple endowed with Guru, through the power of Yoga and knowledge of Mantra, whatever he promotes, that takes place. (And this is true) even with reference to other realities --viz. regarding other things than worldly enjoyment and Liberation--.
Because initiation is useful in the preparation or formation of this (disciple). (Nonetheless, when) he is (already) prepared or formed, (having transformed himself into a) wise person, obtains worldly enjoyment or Liberation by his own strength --i.e. by himself--.
For that reason, the one --i.e. the aforesaid disciple-- who was previously a follower of conventions or a spiritual son, he is not like this (anymore) but he is someone who delights in his own strength (and) who is powerful due to the Yoga of Knowledge, etc..
But the one who (is) destitute of the Yoga of Knowledge, etc., he (is) like a blind person in the (spiritual) path. As regards (the attainment of) worldly enjoyment and Liberation, he is dependent on the spiritual teacher in every way.
Isolated initiation, even without innate inner knowledge, (is) 'giver of Liberation'. This has already been spoken about --i.e. proved-- before by means of reasoning and revealed scripture.
But with regard to the process --lit. 'action' as well as 'aim'-- of initiation producing union (with the Supreme Principle), the disciple who clearly now takes refuge in (both) Yoga (and) Knowledge proper to that --to the attainment of worldly enjoyment and/or Liberation--, becomes absorbed in That, (in the Supreme Principle) --lit. in Which-- (and) attains identification with That||292-301||
The first two stanzas and a half here are the same as 6b (last half of the stanza 6), 7 and 8 in Mālinīvijayottaratantra. It is usual for Abhinavagupta to copy stanzas of Mālinīvijayottaratantra and then paste them into Tantrāloka in order to explain them in depth. Despite Jñāna and Yoga are spoken about as similarly important, in Trika Shaivism the emphasis is on Jñāna always. By Yoga it is meant practices in which kriyā or action is predominant. Yes, there is also some confusion here because there is a Yoga of Knowledge, but I suppose that the point is clear.
So, the final purport is that initiation is not only for being able to do spiritual practices properly (e.g. repetitions of mantra-s) but also for being able to study Śiva's scriptures such as the present. The Tantrāloka's stanzas here are so straightforward and simple that they do not require an explanation.
Oh you, the best of the sages, after listening to this statement from the Lord, the Mother --i.e. the Great Goddess who is asking Śiva in this Tantra--, (though) having the hair of the body erect (with Joy), said notwithstanding these words||9||
And now Śakti (the Power of Śiva) is ready to ask Him for something.
In the undivided Body of Mālinī, tattva-s, bhuvana-s, kalā-s, pada-s and mantra-s are duly --exactly-- determined||10||
While the well-known Mātṛkā arrangement of the Sanskrit alphabet is based on separating vowels from consonants as shown in my explanation under the stanza 16 of the third chapter, i.e. like this:
a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṁ aḥ
ka kha ga gha ṅa ca cha ja jha ña ṭa ṭha ḍa ḍha ṇa ta tha da dha na pa pha ba bha ma ya ra la va śa ṣa sa ha kṣa
the Mālinī arrangement joins vowels and consonants together, i.e. it mixes them like this:
na ṛ ṝ ḷ ḹ tha ca dha ī ṇa u ū ba ka kha ga gha ṅa i a va bha ya ḍa ḍha ṭha jha ña ja ra ṭa pa cha la ā sa aḥ ha ṣa kṣa ma śa aṁ ta e ai o au da pha
All the principles (tattva-s), worlds (bhuvana-s), primeval powers (kalā-s), words (pada-s) and mantra-s lie in a specific position in Mālinī like flowers in a garland. The way they are positioned in Mālinī will be explained in depth later.
Stanzas 11 to 20
Oh God, You have (already) told me (about) Mālinī, which contains consonants (and vowels) mixed. (Now,) tell (me) how these (realities) --viz. tattva-s, bhuvana-s, etc.-- are situated in Her Body --in the Body of Mālinī--||11||
As I said under the previous stanza, all this will be explained in depth later.
Being thus addressed by the Great Goddess, Bhairava —the Giver of numerous enjoyments, who illuminates other regions --or the space-- with the continuous flow (of rays) coming from the shining moon (of His Supreme State and) whose instruction is desired by the series of most eminent gods and demons— said these sweet words whose meaning is not difficult to understand --or, more literally, 'whose meaning is not related to kleśa-s or afflictions'--||12-13||
Bhairava = Śiva. His sweet words have a meaning which is not related to kleśa-s or afflictions. These kleśa-s are five in number and Patañjali has mentioned and explained them by means of 7 aphorisms (from II.3 to II.9) of his Yogasūtra-s. Their names are: ignorance, egoism, attachment, aversion and fear of death. In other words, the sweet words of Lord Śiva are not ignorant, are not full of selfishness, they do not generate attachment or aversion, and they are immortal, i.e. beyond the clutches of death.
Oh Goddess, I will explain how all this --i.e. tattva-s, bhuvana-s, etc.-- remains in the body of Mālinī, which --i.e. Mālinī-- has certainly been mentioned by Me as containing consonants (and vowels) mixed||14||
Now, Śiva is about to explain the positioning of all this in the body of the goddess Mālinī. Listen up!
The earth category --viz. Pṛthivī-- is mentioned as (residing) in 'pha'. (Next,) from 'da' up to 'jha', one should mark, in regular order, twenty-three (categories), beginning with the water element --category 35-- (and) ending in Pradhāna --also called Prakṛti, the category 13--||15||
I will explain the relationship of letters and tattva-s when Śiva is finished with His exposition on this important topic.
Seven (categories) —Puruṣa --category 12--, etc.—, as before --i.e. following the same reasoning--, (reside) in the group of seven letters starting with 'ṭha'. (Afterward,) in 'i', 'ṅa' and 'gha' (dwelling in the categories) from Sadvidyā --category 5-- up to the furthest limit known as Sakala or All --i.e. Sadāśiva, category 3--||16||
I will explain the relationship of letters and tattva-s when Śiva is finished with His exposition on this important topic.
The group of sixteen (letters) starting with the letter 'ga' and ending in (the letter) 'na' should be considered (to be residing) in the Śiva category --in the first one--. Oh Beautiful One, kalā-s, mantra-s and bhuvana-s must be understood as before according to the division of the letters whose number amounts to that. So, listen now (to my dissertation about this) according to the division of the three Vidyā-s||17-18||
And now that Śiva has finished explaining the relationship of letters and tattva-s, I proceed to explain this topic by using two charts. In the chart 1 you have the positioning of the tattva-s in Mātṛkā, while in the chart 2 you have the positioning of the tattva-s in Mālinī:
| Number | Tattva (category of universal manifestation - in IAST) |
Varṇa (letter - in IAST) |
| 1 | Śiva | a |
| 2 | Śakti | ā |
| 3 | Sadāśiva | i |
| ī | ||
| ṛ | ||
| ṝ | ||
| ḷ | ||
| ḹ | ||
| sa | ||
| 4 | Īśvara | u |
| ū | ||
| ṣa | ||
| aṁ | ||
| 5 | Sadvidyā | e |
| ai | ||
| o | ||
| au | ||
| śa | ||
| aḥ | ||
| 6 | Māyā | va |
| 7 | Kalā | va |
| 8 | Vidyā | la |
| 9 | Rāga | la |
| 10 | Kāla | ra |
| 11 | Niyati | ya |
| 12 | Puruṣa | ma |
| 13 | Prakṛti | bha |
| 14 | Buddhi | ba |
| 15 | Ahaṅkāra | pha |
| 16 | Manas | pa |
| 17 | Śrotra | na |
| 18 | Tvak | dha |
| 19 | Cakṣus | da |
| 20 | Jihvā | tha |
| 21 | Ghrāṇa | ta |
| 22 | Vāk | ṇa |
| 23 | Pāṇi | ḍha |
| 24 | Pāda | ḍa |
| 25 | Pāyu | ṭha |
| 26 | Upastha | ṭa |
| 27 | Śabda | ña |
| 28 | Sparśa | jha |
| 29 | Rūpa | ja |
| 30 | Rasa | cha |
| 31 | Gandha | ca |
| 32 | Ākāśa | ṅa |
| 33 | Vāyu | gha |
| 34 | Agni | ga |
| 35 | Āpas | kha |
| 36 | Pṛthivī | ka |
You can read more information about this from the Kṣemarāja's commentary on II.7 in his Śivasūtravimarśinī. And there is a full explanation on his commentary in First Steps (4), First Steps (5) and First Steps - 1.
And now, a similar table but showing the positioning of tattva-s in Mālinī:
| Number | Tattva (category of universal manifestation - in IAST) |
Varṇa (letter - in IAST) |
| 1 | Śiva | na ṛ ṝ ḷ ḹ tha ca dha ī ṇa u ū ba ka kha ga |
| 2 | Śakti | |
| 3 | Sadāśiva | gha |
| 4 | Īśvara | ṅa |
| 5 | Sadvidyā | i |
| 6 | Māyā | a |
| 7 | Kalā | va |
| 8 | Vidyā | bha |
| 9 | Rāga | ya |
| 10 | Kāla | ḍa |
| 11 | Niyati | ḍha |
| 12 | Puruṣa | ṭha |
| 13 | Prakṛti | jha |
| 14 | Buddhi | ña |
| 15 | Ahaṅkāra | ja |
| 16 | Manas | ra |
| 17 | Śrotra | ṭa |
| 18 | Tvak | pa |
| 19 | Cakṣus | cha |
| 20 | Jihvā | la |
| 21 | Ghrāṇa | ā |
| 22 | Vāk | sa |
| 23 | Pāṇi | aḥ |
| 24 | Pāda | ha |
| 25 | Pāyu | ṣa |
| 26 | Upastha | kṣa |
| 27 | Śabda | ma |
| 28 | Sparśa | śa |
| 29 | Rūpa | aṁ |
| 30 | Rasa | ta |
| 31 | Gandha | e |
| 32 | Ākāśa | ai |
| 33 | Vāyu | o |
| 34 | Agni | au |
| 35 | Āpas | da |
| 36 | Pṛthivī | pha |
And now Śiva is ready to describe the relationship between tattva-s/kalā-s and the pada-s (words) of the mantra-s of the three Vidyā-s (which were described in chapter 3). Just in case your memory is not strong enough, I will write these three mantra-s for you:
Oṁ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīma bhīṣaṇe vama piba he ruru rara phaṭ huṁ haḥ phaṭ [Mantra of the Parāparāvidyā (Supreme - nonSupreme Level)]
Hrīḥ hūṁ phaṭ [Mantra of the Aparāvidyā (nonSupreme Level)]
Sauḥ [Mantra of the Parāvidyā (Supreme Level)]
OK, it is enough with this.
(At first, Śiva will use the Mantra of the Parāparāvidyā —'Oṁ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīma bhīṣaṇe vama piba he ruru rara phaṭ huṁ haḥ phaṭ'— which was revealed by Himself in the last chapter:) The word composed of one letter --i.e. 'Oṁ'-- (resides) in the One who is without parts --in the Śiva category, the first one--, (while) the two (words) composed of three letters (and) one letter --i.e. 'aghore' and 'hrīḥ', respectively-- are to be understood (as dwelling) in Sakala --Sadāśiva, category 3-- indeed. (And) the two (words) composed of five letters and one letter --viz. 'paramaghore' and 'huṁ'-- (are residing) in the (other) two (divine categories) --Īśvara and Sadvidyā, categories 4 and 5--||19||
I will explain all this under the aphorism 23.
Also, the two (words) consisting of four letters and one letter --i.e. 'ghorarūpe' and 'haḥ'-- are to be considered (to be dwelling) in the triad which starts with Māyā --viz. Māyā, Kalā and Niyati, categories 6, 7 and 11, respectively--. The single (word) composed of four letters --i.e. 'ghoramukhi '-- is to be considered (to be residing) in the couple (of categories) beginning with Kāla --viz. Kāla and Vidyā, categories 10 and 8--||20||
I will explain all this under the aphorism 23.
Stanzas 21 to 30
(The word) composed of two letters --i.e. 'bhīma'-- is mentioned (as residing) in Rañjaka --viz. Rāga, the category 9--. (The word) consisting of three letters --i.e. 'bhīṣaṇe'-- is regarded as (dwelling) in Pradhāna --viz. in Prakṛti, category 13--. By penetrating the group of eight gods, the word consisting of two letters --i.e. 'vama'-- is regarded as (residing) in Buddhi --viz. intellect, category 14--||21||
I will explain all this under the aphorism 23.
After that, by penetrating the eight groups five times, (the next) four words of the (Parāparā)vidyā —composed of two, one, two and two letters --i.e. ''piba, 'he', 'ruru' and 'rara'-- indeed— (plus) the fifth (word) consisting of one letter and a half --i.e. 'phaṭ '--, (should be understood as residing in all the tattva-s from Ahaṅkāra --category 15-- down to Āpas --category 35--)||22||
I will explain all this under the aphorism 23.
The three (words) composed of one, one and one and a half letters --i.e. 'huṁ', 'haḥ' and 'phaṭ'-- truly (reside) in the Pṛthivī category. All the other, viz. (all the remaining) varṇa-s, mantra-s, kalā-s, etc. (dwell) in the body of Parā||23||
And now a didactic chart showing the teachings of the aphorisms 19 to 23 in action:
| Number | Tattva (category of universal manifestation - in IAST) |
Pada (word - in IAST) |
| 1 | Śiva | Oṁ |
| 2 | Śakti | aghore |
| 3 | Sadāśiva | hrīḥ |
| 4 | Īśvara | paramaghore |
| 5 | Sadvidyā | huṁ |
| 6 | Māyā | ghorarūpe |
| 7 | Kalā | |
| 8 | Vidyā | ghoramukhi |
| 9 | Rāga | bhīma |
| 10 | Kāla | ghoramukhi |
| 11 | Niyati | haḥ |
| 12 | Puruṣa | bhīma |
| 13 | Prakṛti | bhīṣaṇe |
| 14 | Buddhi | vama |
| 15 | Ahaṅkāra | piba he ruru rara phaṭ |
| 16 | Manas | |
| 17 | Śrotra | |
| 18 | Tvak | |
| 19 | Cakṣus | |
| 20 | Jihvā | |
| 21 | Ghrāṇa | |
| 22 | Vāk | |
| 23 | Pāṇi | |
| 24 | Pāda | |
| 25 | Pāyu | |
| 26 | Upastha | |
| 27 | Śabda | |
| 28 | Sparśa | |
| 29 | Rūpa | |
| 30 | Rasa | |
| 31 | Gandha | |
| 32 | Ākāśa | |
| 33 | Vāyu | |
| 34 | Agni | |
| 35 | Āpas | |
| 36 | Pṛthivī | huṁ haḥ phaṭ |
There are many things that look confusing here, but Abhinavagupta gives... more or less... a clarification about this topic starting in Tantrāloka 16.206. The Great Guru assigns all the realities of the universe on the body of his disciple in order to purify him from dualistic viewpoints. He does so by assigning the sounds connected with those realities on the body of the disciple. For example, there are eight realities called: water, fire, air, space/ether (four gross elements), Tanmātra-s, Indriya-s (Jñānendriya-s and Karmendriya-s —Powers of perception and action, respectively—), Manas (mind) and Ahaṅkāra (ego). These are in all 8 realities, while the sounds associated with all the tattva-s from water (tattva 35) up to ego (tattva 15) are 5 in number (viz. piba he ruru rara phaṭ). But because five sounds must be repeated five times on each of these 8 groups, so 8 x 5 = 40. That is why Śiva says in the aphorism 22 of this chapter: 'by penetrating the eight groups five times'. OK, all this is very complex then. In Tantrāloka, Abhinavagupta sheds more light, and you also have my explanation of his words.
Perhaps in my translation of the respective specification of the relation between the tattva-s 6 to 12, something could look weird with the numbering there. You could have been expecting Śiva to follow the sequence of numbers 6, 7, 8, 9, 10, 11 and 12 in the process of assigning the respective words of the Parāparāvidyā's mantra, but He mixes the things a little bit. Besides, He does not assign any word to the tattva 12 (Puruṣa). Also, I assigned 'aghore' to Śakti (category 2) while Śiva seems to assign 'aghore' to Sadāśiva (along with the word 'hrīḥ'). So, why did I assign the words like this? Maybe because I developed a rich imagination? No, because of Abhinavagupta:
Abhinavagupta assigns in his Tantrāloka the words of the Parāparāvidyā's mantra in a specific way. As always with Abhinavagupta, what should be simpler becomes more complicated. Why am I saying this here? Because apart from assigning the words in an order which breaks the logical sequence of numbers, he analyzes the relationship between the tattva-s and the mantra of Parāparāvidyā... but in the opposite direction, i.e. from the last word of such mantra up to the first one. This is because the Parāparāvidyā is the mirror where Consciousness reflects Itself projecting a reflection, if you will excuse my repetition, that appears as the universe. Parāparāvidyā resides in Sadāśiva, in the category 3. But, please, do not go mad about this now because it is another complex subject-matter I explain elsewhere. All these changes by Abhinavagupta make the things more complicated, obviously. Anyway, I suppose that you can understand this topic after all. I will translate for you those three aphorisms and a half (from 16.213 to 16.215 --plus the first half of 16.216-- in Tantrāloka) now in which the way of assigning words by Abhinavagupta is clear and show why I did it so in the above chart:
Due to reverseness of Parāparā --Supreme and nonSupreme--, a group of three words --viz. 'phaṭ', 'haḥ' and 'huṁ'-- is to be found in Dharā --i.e. in Pṛthivī —category 36—--. After that, from Jala --i.e. Āpas, category 35-- up to Ahaṅkāra --category 15-- there is a connection of five words with the eight groups five times --the eight groups are: 'water, fire, air, space/ether (four gross elements), Tanmātra-s, Indriya-s (Jñānendriya-s and Karmendriya-s —Powers of perception and action, respectively—), Manas (mind) and Ahaṅkāra (ego)'--.
(Next,) the group of three (words) --viz. 'vama', 'bhīṣaṇe' and 'bhīma'-- is (residing) three times in this which is called (the aggregate) of Buddhi, Prakṛti, Puruṣa and Rāga --categories 14, 13, 12 and 9--. But one word --viz. 'ghoramukhi'-- (dwells) in the group of two, i.e. in Kāla and Vidyā --lit. impure knower-- --categories 10 and 8-- and in Niyati one word --viz. 'haḥ'-- (resides).
And here one word --viz. 'ghorarūpe'-- is said (to reside) in the couple of Māyā and Kalā --categories 6 and 7--. (Next,) a group of five (words) --viz. 'huṁ', 'paramaghore', 'hrīḥ', 'aghore' and 'Oṁ'-- (dwell) in succession in Sadvidyā, Īśvara, Sadāśiva, Śakti and Śiva --categories 5, 4, 3, 2 and 1--. Parāparā(vidyā's mantra) is (then) this which consists of nineteen words||213-216a||
OK, the topic about Parāparāvidyā and the tattva-s has been explained to a certain extent then. It is enough for now!
Two eggs --i.e. Pṛthivī and Prakṛti eggs-- are pervaded by one and a half (letters) --i.e. by 'Phaṭ'--, (while) the (other) two (remaining eggs) --i.e. Māyā and Śakti eggs-- (are pervaded) separately by (two sounds) consisting of one letter each --viz. 'Hūṁ' and 'Hrīḥ'--. This pervasion of Aparā(vidyā) has been proclaimed in the reverse order --because the right order for this mantra is 'Hrīḥ hūṁ phaṭ'--||24||
And the relationship between the words of the Aparāvidyā's mantra --viz. 'Hrīḥ hūṁ phaṭ'-- and the tattva-s is ready to be exhibited in the chart 4:
| Number | Kalā (primeval powers) |
Egg (associated with a particular Kalā) |
Tattva (category of universal manifestation - in IAST) |
Pada (word - in IAST) |
| 1 | Śāntyatītā | — | Śiva | — |
| 2 | Śakti | — | ||
| 3 | Śānti | Śakti | Sadāśiva | Hrīḥ |
| 4 | Īśvara | |||
| 5 | Sadvidyā | |||
| 6 | Vidyā | Māyā | Māyā | hūṁ |
| 7 | Kalā | |||
| 8 | Vidyā | |||
| 9 | Rāga | |||
| 10 | Kāla | |||
| 11 | Niyati | |||
| 12 | Puruṣa | |||
| 13 | Pratiṣṭhā | Prakṛti | Prakṛti | Phaṭ |
| 14 | Buddhi | |||
| 15 | Ahaṅkāra | |||
| 16 | Manas | |||
| 17 | Śrotra | |||
| 18 | Tvak | |||
| 19 | Cakṣus | |||
| 20 | Jihvā | |||
| 21 | Ghrāṇa | |||
| 22 | Vāk | |||
| 23 | Pāṇi | |||
| 24 | Pāda | |||
| 25 | Pāyu | |||
| 26 | Upastha | |||
| 27 | Śabda | |||
| 28 | Sparśa | |||
| 29 | Rūpa | |||
| 30 | Rasa | |||
| 31 | Gandha | |||
| 32 | Ākāśa | |||
| 33 | Vāyu | |||
| 34 | Agni | |||
| 35 | Āpas | |||
| 36 | Nivṛtti | Pṛthivī | Pṛthivī | |
Good!
The penetration is impelled by Parā (as follows:) (1) The group of three eggs --viz. Pṛthivī, Prakṛti and Māyā, covering the tattva-s or categories 6 to 36-- (is) penetrated by the letter "Sa"; (2) The fourth (egg called "Śakti") is penetrated by the trident --the vowel "au"--; (3) That which is beyond all (is penetrated) by Visarga --which results in 'Sauḥ', the mantra of the Parāvidyā--||25||
And finally now a chart showing the penetration by Parāvidyā:
| Number | Kalā (primeval powers) |
Egg (associated with a particular Kalā) |
Tattva (category of universal manifestation - in IAST) |
Pada (word - in IAST) |
| 1 | Śāntyatītā | — | Śiva | aḥ (it is only 'ḥ' but 'a' is added so it can be pronounced) |
| 2 | Śakti | |||
| 3 | Śānti | Śakti | Sadāśiva | au |
| 4 | Īśvara | |||
| 5 | Sadvidyā | |||
| 6 | Vidyā | Māyā | Māyā | Sa |
| 7 | Kalā | |||
| 8 | Vidyā | |||
| 9 | Rāga | |||
| 10 | Kāla | |||
| 11 | Niyati | |||
| 12 | Puruṣa | |||
| 13 | Pratiṣṭhā | Prakṛti | Prakṛti | |
| 14 | Buddhi | |||
| 15 | Ahaṅkāra | |||
| 16 | Manas | |||
| 17 | Śrotra | |||
| 18 | Tvak | |||
| 19 | Cakṣus | |||
| 20 | Jihvā | |||
| 21 | Ghrāṇa | |||
| 22 | Vāk | |||
| 23 | Pāṇi | |||
| 24 | Pāda | |||
| 25 | Pāyu | |||
| 26 | Upastha | |||
| 27 | Śabda | |||
| 28 | Sparśa | |||
| 29 | Rūpa | |||
| 30 | Rasa | |||
| 31 | Gandha | |||
| 32 | Ākāśa | |||
| 33 | Vāyu | |||
| 34 | Agni | |||
| 35 | Āpas | |||
| 36 | Nivṛtti | Pṛthivī | Pṛthivī | |
In this way, I have shown in a very clear way the penetration of the three Vidyā-s such as taught by venerable Śiva.
All this (which has been mentioned) should be recognized and ascertained by the yogī who desires his own welfare or that of others. Otherwise, that (welfare) is not obtained||26||
By putting all these pada-s or words on different parts of the body of the disciple, the Guru dissolves every trace of duality in him --in the disciple--. This is certainly for the welfare of the disciple and of the entire world.
Oh Consort of Śaṅkara, both (the state of) jñānī and (the state of) yogī are known as givers of Liberation. (However,) under those circumstances, (this topic about jñānī and yogī) must be understood separately by the ones who are desirous of fruits||27||
As I said before, both paths are equally important but in Trika Shaivism the path of Jñāna is emphasized. So, now Śiva is about to explain this topic by separating those two paths to Liberation.
Knowledge is said to be threefold. There, the first (kind of knowledge) is regarded as 'śruta' or 'heard'. Then the other (kind of knowledge is called) 'cintāmaya' or 'consisting of thoughts'; and (finally the third kind of knowledge is known as) 'bhāvanāmaya' or 'consisting of contemplation'||28||
I will explain this under the stanza 31.
'Śruta' (knowledge) is considered to be knowledge about the dispersed meaning of the scriptures. (For example,) 'this here, this there --lit. here-- ', (and also,) 'this is useful here '. Likewise, after having systematically studied all the meaning(s) of the scriptures, the (type of) knowledge —which is indicated as having a double form— (is called) 'cintāmaya'||29-30||
I will explain this under the stanza 31.
Stanzas 31 to 41
In that ('cintāmaya' knowledge) —which is divided into 'manda' --lit. slow-- and 'svabhyasta' --lit. which has been practiced a lot--— (such knowledge) is called 'svabhyasta' (when it has been internally elaborated for long). Afterward, when that ('svabhyasta' knowledge) has been fully accomplished, arises (the third kind of knowledge known as) 'bhāvanāmaya'||31||
All these kinds of knowledge have been explained to a certain extent by Abhinavagupta in the chapter 13 of his Tantrāloka. He is not entering into a great detail anyway, according to my reading and understanding of the last portion of chapter 13. But nothing is better than a didactic chart to understand these things that are always complicated. The topic is even more complex, this chart being only a massive simplification for you to understand:
| TYPES OF KNOWLEDGE -in IAST- |
SUBTYPES OF KNOWLEDGE -in IAST- |
EXPLANATION |
| Śruta -lit. 'heard'- |
— | It is knowledge about the dispersed meaning of the scriptures. For example: 'this here, this there, this is useful here'. The one receiving knowledge is constantly occupied in hearing scriptures of Śiva and collecting many data to be found there. If the same person is engaged in other scriptures at the same time, he will not get anything of either Trika scriptures or non-Trika scriptures, such as Abhinavagupta establishes in the last half of the stanza 317 and the first half of the stanza 318, in the chapter 13. |
| Cintāmaya -lit. 'consisting of thoughts'- |
Manda -lit. slow- |
After hearing scriptures for long, he starts to develop some serious thoughts about the different meanings to be found in such treatises. The process is anyway starting very slowly. |
| Svabhyasta -lit. which has been practiced a lot- |
Now, this is the knowledge possessed by a scholar, who has not only heard for long but he has also studied for long with the help of his strong intellect. If he develops Yoga too, he will become Sadāśiva and attain mastery over the tattva-s. | |
| Bhāvanāmaya -lit. consisting of contemplation- |
— | This is the knowledge by a Great Jñānī or 'Knower of the Highest Reality' who has not only intellectual knowledge but also a direct experience of identification with the Supreme Lord who is even beyond Sadāśiva. |
OK, it is enough.
(Finally,) having attained 'union' from which --i.e. from 'bhāvanāmaya'--, the yogī gets the fruit of Yoga. (And) in this way, according to the divisions of knowledge, (the classification of) jñānī is said to be fourfold: (1) 'samprāpta' --lit. gotten--, (2) 'ghaṭamāna' --lit. taking place--, (3) 'siddha' --lit. accomplished--, or else (4) 'siddhatama' --lit. the most accomplished--. Oh Goddess, the yogī (treading the path of the jñānī) is (then) duly considered to be fourfold||32-33||
With another chart plus my explanation, the topic will be very clear:
| TYPES OF JÑĀNĪ-S OR KNOWERS -in IAST- |
EXPLANATION |
| Samprāpta -lit. 'gotten'- |
He has received initiation from a genuine Guru belonging to a genuine lineage of previous Guru-s (pāramparya). |
| Ghaṭamāna -lit. 'taking place'- |
He is trying to concentrate his mind on the Highest Reality over and over again. |
| Siddha -lit. 'accomplished'- |
He finally succeeded in concentrating his mind, in a permanent way, on the Highest Reality. |
| Siddhatama -lit. 'the most accomplished'- |
He became completely identified with the Great Lord after losing his limited individuality. |
This classification is very simple to understand.
Yoga is said to be threefold like the word 'samāveśa'. In it --in Yoga--, (1) (the subdivision of) Yoga (called) 'prāpta' --lit. (Yoga) which has been obtained-- is the one in which the teachings have been obtained by means of the uninterrupted succession of Guru-s and disciples (in a tradition) —it --this first type of Yoga-- is also considered by the sages to be threefold—. (2) (The second subdivision of Yoga is the one) which causes (the appearance of) an mental effort (even if) the mind is moving away from the (Supreme) Principle over and over again. The sages think that that is 'ghaṭamāna' --lit. (Yoga) which is taking place--. (3) (When the yogī) clings with (his) mind to That --i.e. to the Supreme Principle-- only (and) to no other second (support), then (this third subdivision of) Yoga is known as a Yoga which is 'siddha' or 'accomplished' by the ones who desire the fruits of Yoga. The one who, in whatever place and whatever condition, keeps enjoying again and again the fruit of that (Yoga called 'siddha') --i.e. the fruit is nothing but the Supreme Principle--, is in no way abandoned by It --by the Supreme Principle--. He is certainly to be understood as being a 'Susiddha' --lit. Very accomplished--. Oh dear One, he is just like Sadāśiva||34-38||
Now, the path of Yoga is classified in three ways. But regarding why the word 'samāveśa' is triple... in my opinion because it consists of two prefixes plus the original noun, like this: 'sam + ā + veśa'. Veśa means 'entrance', but with the addition of those two prefixes the final meaning is 'absorption'.
Again, a didactic chart will be very useful in showing these three kinds of Yoga:
| TYPES OF YOGA -in IAST- |
EXPLANATION |
| Prāpta -lit. 'gotten'- |
In this kind of Yoga the teachings are gotten through an uninterrupted succession of Guru-s and disciples in a genuine lineage (pāramparya) |
| Ghaṭamāna -lit. 'taking place'- |
In the second sort of Yoga, a mental effort appears. Effort about what? About concentrating the mind on the Supreme Principle (the Highest Reality). |
| Siddha -lit. 'accomplished'- |
In the third and last type of Yoga, there is a permanent focus on the Supreme Principle without the aid of any other support (e.g. without the repetition of a mantra, etc.). The person who attained this Yoga is called Siddha, and his state reaches only up to Sadāśiva. Consequently, he has attained mastery over all the tattva-s from Sadāśiva (tattva 3) down to the earth element (tattva 36). |
It is enough, I suppose.
The importance of these (stages in Jñāna and Yoga) is said to go from lowest to highest. Among the jñānī-s and yogī-s, the (Su)siddha (is) the highest knower of Yoga||39||
The Susiddha (lit. very accomplished) is the highest knower of Yoga. Though the topic is confusing in both Mālinīvijayottaratantra and Tantrāloka (read the last part of the chapter 13), in my opinion the Susiddha is the Siddhatama really (the highest jñānī)... and this is confirmed by Jayaratha in his commentary under the aphorism 331 (chapter 13 in Tantrāloka) --Jayaratha is the author of Viveka, the great commentary on Tantrāloka--. I am not quoting that portion here or the explanation will be long like a Bible. Remember that you can also call the path of Jñāna: 'the Yoga of Jñāna'. Because the Siddha, i.e. the yogī who reached the highest stage in Yoga only attained the state of Sadāśiva and the resulting mastery over all the tattva-s, as explained previously. Anyway, he is the Siddha and not the Susiddha. This is based on the constant teaching about the preeminence of Jñāna (the path where you use knowledge and not active practices) over Yoga (the path where you use action, i.e. active practices) in Trika Shaivism. As in the highest tattva-s (in Śiva and Śakti) Yoga cannot be practiced at all (because there is no universe but only Aham), Yoga is useless here. But Jñāna can effectively penetrate into this level, hence its superiority over Yoga. All in all, the attainment of Liberation is a matter of 'becoming spiritually intelligent' and not of 'practicing'. Abhinavagupta confirms this in an indirect way by 13.329-332 in his Tantrāloka:
The yogī who has achieved accomplishment regarding those tattva-s or categories leads (other people) —by means of his knowership which has been acquired after a lot of yogic practice— toward the most elevated state of Sadāśiva, etc. (at the most).
Accomplishment produced by Yoga with respect to inferior tattva-s or categories, though being (a means to get such things) as money and wife, is not a means for the Liberation of this (yogī).
But (when) the one who has acquired accomplishment from the entire course (of his path of Yoga becomes) undoubtedly Sadāśiva in person (at the most, then) how (can) he, having achieved the state of Guru, liberate mortals?
For that reason it has been declared in Mālinīvijayottaratantra --in 4.40-- by the sages, after pondering over Knowledge and Yoga --lit. Knowledge and State of a yogī--, that the one --i.e. the great being-- who has Bhāvanāmayajñāna or Knowledge obtained from contemplation --lit. Knowledge who has been practiced a lot-- is said to be bestower of Liberation||330-332||
Note that by 'svabhyastajñānavān' Abhinavagupta is not referring to the yogī who has merely svabhyasta knowledge, which belongs to the Cintāmaya class (see chart 6 above), which is not the highest class of knowledge. This yogī can only lead people to Sadāśiva at the most, as established in aphorism 331. So, Abhinavagupta is referring to the jñānī (jñānavān or knower) who has attained Bhāvanāmaya-Jñāna or direct knowledge gained through samādhi or trance. And because Abhinavagupta wrote 'svabhyastajñānavān' instead of 'bhāvanāmayajñānavān', all this confusion has emerged. These are the things that make Abhinavagupta both a source of Light and a source of confusion many times. Abhinavagupta's books are then not intended for tender rookies in Trika Shaivism but for advanced students endowed with monumental patience and perseverance.
(Why?) Because his Knowledge is indeed free from the fruits of the Yoga being practiced previously; and because he is giver of Liberation, he is proclaimed by the wise as one whose knowledge is extremely elaborated --lit. practiced a lot--||40||
The Abhinavagupta's commentary on this stanza in Tantrāloka is the one given above (in 13.332 quoted in my explanation about the last aphorism... look up!).
Thus, Oh You who are worshiped by the Yogī-s, all this which has been spoken (by Me and) which is to be learned, because it briefly summarizes the meaning of the Tantra-s, (is always) for the good of the yogī-s||41||
Here ends the fourth chapter in venerable Mālinīvijayottaratantra||4||
And no doubt that the teachings of the Supreme Lord are always for the welfare of the yogī-s. Who could raise doubts about that? OK, this chapter 4 is now finished.
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