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Parātrīśikāvivaraṇa (Паратришика-виварарна): Строфы 1-2 - Часть 4 - Недвойственный Кашмирский Шиваизм
Стандартный перевод
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Introduction
Parātrīśikāvivaraṇa continues. Abhinavagupta finishes commenting on the stanzas 1, 1 ½ (no jokes) and 2 of Parātrīśikā.
This is the fourth (final) part of the commentary on the stanzas 1-2.
Of course, I will also insert the original stanzas on which Abhinavagupta is commenting. I will write a "global long explanation" below the translation itself, as if I use the system based on individual "notes of explanation" as usual, there will be too many notes as to be practical. Besides, to program so many notes of explanation, one by one, would be extremely time-consuming too. With this "global long explanation" I will strive to make this text so understandable to the average reader as possible!
Abhinavagupta's Sanskrit will be in dark green color while the original Śiva/Śakti's stanzas will be shown in dark red color. In turn, within the transliteration, the original stanzas will be in brown color, while the Abhinavagupta's comments will be shown in black. Also, within the translation, the original stanzas by Śiva/Śakti, i.e. Parātrīśikā, will be in green and black colors, while the commentary by Abhinavagupta (i.e. the Vivaraṇa) will contain words in both black and red colors.
Read Parātrīśikāvivaraṇa and experience Supreme Ānanda or Divine Bliss, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Stanza 1 (Fourth part of the commentary)
शिवो हि परवाङ्मयमहामन्त्रवीर्यविसृष्टिमयः परमेश्वरीविसृष्ट्या तद्वीर्यघनतात्मकप्रसूननिर्भरया सृष्ट्या युज्यते तथा हि सर्वेषामन्तर्बहिष्करणानां यद्यद् अनुप्रविशति तत्तन् मध्यनाडीभुवि सर्वाङ्गानुप्राणनसारायां प्राणात्मना चेतनरूपेणास्ते यद् ओज इति कथ्यते। तदेव सर्वाङ्गेष्वनुप्राणकतया तदविभक्तवीर्यरूपत्वेन ततोऽपि पुनरपि नयनश्रवणादीन्द्रियद्वारेण बृंहकरूपं रूपशब्दाद्यनुप्रविशद्बृहकत्वादेव तद् वीर्यक्षोभरूपकामानलप्रबोधकं भवति। कथोक्तम्
आलापाद्गात्रसंस्पर्शात्...॥
इत्यादि। एकेनैव च रूपाद्यन्यतमेनोद्रिक्तप्राक्तनबलोपबृंहितस्य सर्वविषयकरणीयोक्तक्षोभकरणसमर्थत्वं सर्वस्य सर्वस्य सर्वसर्वात्मकत्वात्। स्मरणविकल्पादिनापि सर्वमयनोगतानन्तशब्दादिबृंहणवशाज्जायत एव क्षोभः परिपुष्टसर्वमयमहावीर्यमेव पुष्टिसृष्टिकारि न त्वपूर्णं नापि क्षीणं समुचितशैशववार्धकयोरिव। वीर्यविक्षोभे च वीर्यस्य स्वमयत्वेनाभिन्नस्याप्यदेशकालकलितस्पन्दमयमहाविमर्शरूपमेव परिपूर्णभैरवसंविदात्मकं स्वातन्त्र्यमानन्दशक्तिमयं सुखप्रसवभूः। नयनयोरपि हि रूपं तद्वीर्यक्षोभात्मकमहाविसर्गविश्लेषणयुक्त्यैव सुखदायि भवति। श्रवणयोश्च मधुरगीतादि। अन्यत्रापीन्द्रियेऽन्यत् केवलं परिपूर्णसृष्टितां न अश्नुते स्वात्मन्येवोच्छलनात्। तथा च तद्वीर्यानुपबृंहितानामविद्यमानतथाविधवीर्यविक्षोभात्मकमदनानन्दानां पाषाणानामिव रमणीयतरतरुणीरूपमपि नितम्बिनीवदनघूर्णमानकाकलीकलगीतमपि न पूर्णानन्दपर्यवसायि यथा यथा च न बृंहकं भवति तथा तथा परिमितचमत्कारपर्यवसानम्। सर्वतो ह्यचमत्कारे जडतैवाधिकचमत्कारावेश एव वीर्यक्षोभात्मा सहृदयता उच्यते। यस्यैवैतद्भोगासङ्गाभ्यासनिवेशितानन्तबृंहकवीर्यबृंहितं हृदयं तस्यैव सातिशयचमत्क्रिया। दुःखेऽप्येष एव चमत्कारोऽन्तर्व्यवस्थितं हि यत्तद् दयितासुतसुखादि वीर्यात्मकं तदेव भावनासदृशदृगाक्रन्दादिबोधेन क्षोभात्मकं विकासमापन्नं पुनर्न भविष्यतीति नैरपेक्ष्यवशसविशेषचमत्क्रियात्म दुःखसतत्त्वम्। तदुक्तम्
दुःखेऽपि प्रविकासेन...।
इति। यदा सकलेन्द्रियनाडीभूतमरुदादिपरिपूरणे तु महामध्यमसौषुम्नपदानुप्रवेशे निजशक्तिक्षोभतादात्म्यं प्रतिपद्यते तदा सर्वतो द्वैतगलने परिपूर्णस्वशक्तिभरविमर्शाहन्तामयचमत्कारानुप्रवेशे — परिपूर्णसृष्ट्यानन्दरूपरुद्रयामलयोगानुप्रवेशेन तन्महामन्त्रवीर्यविसर्गविश्लेषणात्मना ध्रुवपदात्मकनिस्तरङ्गाकुलभैरवभावाभिव्यक्तिः। तथाहि तन्मध्यनाडीरूपस्योभयलिङ्गात्मनोऽपि तद्वीर्योत्साहबललब्धावष्ट्म्भस्य कम्पकाले सकलवीर्यक्षोभोज्जिगमिषात्मकमन्तःस्पर्शसुखं स्वसंवित्साक्षिकमेव। न चैतत्कल्पितशरीरनिष्ठतयैव केवलं तदभिज्ञानोपदेशद्वारेणेयति महामन्त्रवीर्यविसर्गविश्लेषणावाप्तध्रुवपदे परब्रह्ममयशिवशक्तिसङ्घट्टानन्दस्वातन्त्र्यसृष्टिपराभट्टारिकारूपेऽनुप्रवेशः। तद्वक्ष्यते
ततः सृष्टिं यजेत्...।
इत्यादि। तथा
यथा न्यग्रोधबीजस्थः...।
इत्यादि। तथा
... इत्येतद्रुद्रयामलम्॥
इत्यादि। अन्यत्राप्युक्तम्
लेहनामन्थनाकोटैः स्त्रीमुखस्य भरात्स्मृतेः।
शक्त्यभावेऽपि देवेशि भवेदानन्दसम्प्लवः॥
इति। भरात्स्मर्यमाणो हि संस्पर्शः तत्स्पर्शक्षेत्रे च मध्यमाकृतिमपरात्मकशक्तिनालिकाप्रतिबिम्बितः तन्मुख्यशाक्तस्पर्शाभावेऽपि तदन्तर्वृत्तिशाक्तस्पर्शात्मकवीर्यक्षोभकारी भवतीत्यभिप्रायेण। तथा
शक्तिसङ्गमसङ्क्षोभशक्त्यावेशावसानिकम्।
यत्सुखं ब्रह्मतत्त्वस्य तत्सुखं स्वाक्यमुच्यते॥
इति।
... स्नेहात्कौलिकमादिशेत्।
इति च। महावीरेण भगवता व्यासेनापि
मम योनिर्महद्ब्रह्म तस्मिन् गर्भं दधाम्यहम्।
सम्भवः सर्वभूतानां ततो भवति भारत॥
इति गीतम्। सोमानन्दपादैरपि निजविवृतौ
भगवत्या रतस्थायाः प्रश्न इति परैकमयत्वेऽपि तन्मयमहदन्तरालाभिप्रायेण
इति।
तदलममुना त्रिकशास्त्ररहस्योपदेशकथातिप्रस्तावेन। तदिदमनुत्तरं कौलिकसिद्धिदं येन ज्ञातमात्रेण खेचरीसाम्यमुक्तनयेन॥१॥
Śivo hi paravāṅmayamahāmantravīryavisṛṣṭimayaḥ parameśvarīvisṛṣṭyā tadvīryaghanatātmakaprasūnanirbharayā sṛṣṭyā yujyate tathā hi sarveṣāmantarbahiṣkaraṇānāṁ yadyad anupraviśati tattan madhyanāḍībhuvi sarvāṅgānuprāṇanasārāyāṁ prāṇātmanā cetanarūpeṇāste yad oja iti kathyate| Tadeva sarvāṅgeṣvanuprāṇakatayā tadavibhaktavīryarūpatvena tato'pi punarapi nayanaśravaṇādīndriyadvāreṇa bṛṁhakarūpaṁ rūpaśabdādyanupraviśadbṛhakatvādeva tad vīryakṣobharūpakāmānalaprabodhakaṁ bhavati| Kathoktam
Ālāpādgātrasaṁsparśāt...||
ityādi| Ekenaiva ca rūpādyanyatamenodriktaprāktanabalopabṛṁhitasya sarvaviṣayakaraṇīyoktakṣobhakaraṇasamarthatvaṁ sarvasya sarvasya sarvasarvātmakatvāt| Smaraṇavikalpādināpi sarvamayanogatānantaśabdādibṛṁhaṇavaśājjāyata eva kṣobhaḥ paripuṣṭasarvamayamahāvīryameva puṣṭisṛṣṭikāri na tvapūrṇaṁ nāpi kṣīṇaṁ samucitaśaiśavavārdhakayoriva| Vīryavikṣobhe ca vīryasya svamayatvenābhinnasyāpyadeśakālakalitaspandamayamahāvimarśarūpameva paripūrṇabhairavasaṁvidātmakaṁ svātantryamānandaśaktimayaṁ sukhaprasavabhūḥ| Nayanayorapi hi rūpaṁ tadvīryakṣobhātmakamahāvisargaviśleṣaṇayuktyaiva sukhadāyi bhavati| Śravaṇayośca madhuragītādi| Anyatrāpīndriye'nyat kevalaṁ paripūrṇasṛṣṭitāṁ na aśnute svātmanyevocchalanāt| Tathā ca tadvīryānupabṛṁhitānāmavidyamānatathāvidhavīryavikṣobhātmakamadanānandānāṁ pāṣāṇānāmiva ramaṇīyatarataruṇīrūpamapi nitambinīvadanaghūrṇamānakākalīkalagītamapi na pūrṇānandaparyavasāyi yathā yathā ca na bṛṁhakaṁ bhavati tathā tathā parimitacamatkāraparyavasānam| Sarvato hyacamatkāre jaḍataivādhikacamatkārāveśa eva vīryakṣobhātmā sahṛdayatā ucyate| Yasyaivaitadbhogāsaṅgābhyāsaniveśitānantabṛṁhakavīryabṛṁhitaṁ hṛdayaṁ tasyaiva sātiśayacamatkriyā| Duḥkhe'pyeṣa eva camatkāro'ntarvyavasthitaṁ hi yattad dayitāsutasukhādi vīryātmakaṁ tadeva bhāvanāsadṛśadṛgākrandādibodhena kṣobhātmakaṁ vikāsamāpannaṁ punarna bhaviṣyatīti nairapekṣyavaśasaviśeṣacamatkriyātma duḥkhasatattvam| Taduktam
Duḥkhe'pi pravikāsena...|
iti| Yadā sakalendriyanāḍībhūtamarudādiparipūraṇe tu mahāmadhyamasauṣumnapadānupraveśe nijaśaktikṣobhatādātmyaṁ pratipadyate tadā sarvato dvaitagalane paripūrṇasvaśaktibharavimarśāhantāmayacamatkārānupraveśe — Paripūrṇasṛṣṭyānandarūparudrayāmalayogānupraveśena tanmahāmantravīryavisargaviśleṣaṇātmanā dhruvapadātmakanistaraṅgākulabhairavabhāvābhivyaktiḥ| Tathāhi tanmadhyanāḍīrūpasyobhayaliṅgātmano'pi tadvīryotsāhabalalabdhāvaṣṭmbhasya kampakāle sakalavīryakṣobhojjigamiṣātmakamantaḥsparśasukhaṁ svasaṁvitsākṣikameva| Na caitatkalpitaśarīraniṣṭhatayaiva kevalaṁ tadabhijñānopadeśadvāreṇeyati mahāmantravīryavisargaviśleṣaṇāvāptadhruvapade parabrahmamayaśivaśaktisaṅghaṭṭānandasvātantryasṛṣṭiparābhaṭṭārikārūpe'nupraveśaḥ| Tadvakṣyate
Tataḥ sṛṣṭiṁ yajet...|
ityādi| Tathā
Yathā nyagrodhabījasthaḥ...|
ityādi| Tathā
... ityetadrudrayāmalam||
ityādi| Anyatrāpyuktam
Lehanāmanthanākoṭaiḥ strīmukhasya bharātsmṛteḥ|
Śaktyabhāve'pi deveśi bhavedānandasamplavaḥ||
iti| Bharātsmaryamāṇo hi saṁsparśaḥ tatsparśakṣetre ca madhyamākṛtimaparātmakaśaktinālikāpratibimbitaḥ tanmukhyaśāktasparśābhāve'pi tadantarvṛttiśāktasparśātmakavīryakṣobhakārī bhavatītyabhiprāyeṇa| Tathā
Śaktisaṅgamasaṅkṣobhaśaktyāveśāvasānikam|
Yatsukhaṁ brahmatattvasya tatsukhaṁ svākyamucyate||
iti|
... snehātkaulikamādiśet|
iti ca| Mahāvīreṇa bhagavatā vyāsenāpi
Mama yonirmahadbrahma tasmin garbhaṁ dadhāmyaham|
Sambhavaḥ sarvabhūtānāṁ tato bhavati bhārata||
iti gītam| Somānandapādairapi nijavivṛtau
Bhagavatyā ratasthāyāḥ praśna iti paraikamayatve'pi tanmayamahadantarālābhiprāyeṇa
iti|
Tadalamamunā trikaśāstrarahasyopadeśakathātiprastāvena| Tadidamanuttaraṁ kaulikasiddhidaṁ yena jñātamātreṇa khecarīsāmyamuktanayena||1||
Śiva (śivaḥ) indeed (hi), full of (mayaḥ) the expansive creativity --lit. emission, creation, etc.-- (visṛṣṭi) by the power or virility (vīrya) of the Great Mantra (mahā-mantra) consisting of (maya) the Supreme (para) Word (vāk) --viz. "Aham" or "I"--, by creating --manifesting-- (visṛṣṭyā) through the Supreme (parama) Mistress (īśvarī) --i.e. Śakti-- who is replete with (nirbharayā) the buds (prasūna) made up of (ātmaka) the compactness (ghanatā) of Her (tad) Power (vīrya), becomes engaged in (yujyate) manifesting expansively (sṛṣṭyā). For instance (tathā hi), whatever (yad yad) enters (anupraviśati) the Powers of perception and action --Jñānendriya-s and Karmendriya-s-- (antar bahis-karaṇānām) of everybody (sarveṣām), all that (tad tad) remains (āste) as sentient vital energy (prāṇa-ātmanā cetana-rūpeṇa) in the stage (bhuvi) of the central (madhya) subtle channel (nāḍī) --viz. in Suṣumnā-- whose essence is (sārāyām) enlivening (anuprāṇana) the whole (sarva) body (aṅga). (And) that (sentient vital energy) (yad) is said to be (kathyate) "ojas" --lit. vitality-- (ojas iti).
That very ("ojas") (tad eva) (spreads) in all the members of the body (sarva-aṅgeṣu) as an enlivening factor (anuprāṇakatayā) in the form of (rūpatvena) "vīrya" --seminal energy-- (vīrya) which is not separated (avibhakta) from it --from (ojas)-- (tad). On the other hand (punar api), after that (tatas api), a form, a sound, etc. (rūpa-śabda-ādi), acting like a nutrient (bṛṁhaka-rūpam), enters (anupraviśat) through the door (dvāreṇa) of the "indriya-s" (indriya) (such as) power of seeing (nayana), power of hearing (śravaṇa), etc. (ādi), (and) since that nourishes (bṛhakatvāt eva), it (tad) awakens (prabodhakam bhavati) the fire of passion (kāma-anala) in the form of an agitation (kṣobha-rūpa) of (such a) "vīrya" (vīrya).
As has been described by the statement (kathā uktam):
"Through conversation (ālāpāt) (or) contact (saṁsparśāt) with the body (gātra)...".
etcetera (iti-ādi).
In the case that it be magnified (upabṛṁhitasya) by the previous (prāktana) augmented (udrikta) force (bala) through only one (ekena eva ca), i.e. by one of many (anyatamena) (such as) a form (rūpa), etc. (ādi), there is (also) capacity (samarthatvam) to produce (karaṇa) the abovementioned (ukta) agitation (kṣobha) of the senses (karaṇīya) relating to all (sarva) (the other) objects (viṣaya) since it is the whole soul (sarva-ātmakatvāt) of everything (sarva) in all and sundry (sarvasya sarvasya).
Even (api) by memory, a (mere) thought, etc. (smaraṇa-vikalpa-ādinā), the agitation (kṣobhaḥ) is brought about (jāyate eva) by means of (vaśāt) the act of nourishing (bṛṁhaṇa) the innumerable (ananta) sounds (śabda), etc. (ādi) residing in (gata) the all-containing (sarva-maya) mind (manas). Only (eva) a great (mahā) (and) well nourished/developed (paripuṣṭa) "vīrya" (vīryam) containing all that is necessary (sarva-maya) can produce (kāri) procreation (sṛṣṭi) (and) development (puṣṭi). Neither (na tu) a not full ("vīrya") (apūrṇam) nor (na api) a diminished one (kṣīṇam) (are up to that task,) as (iva) in the case of (someone still in his) childhood or an old man (śaiśava-vārdhakayoḥ), respectively (samucita). When the "vīrya" --seminal energy-- which was in unity with one's own Self is agitated (vīrya-vikṣobhe ca vīryasya sva-mayatvena abhinnasya api), the ground or base (bhūḥ) for the generation (prasava) of (its) pleasure (sukha) (is) the Absolute Freedom (svātantryam) (also known as) the Power of Bliss (ānanda-śakti-mayam) consisting of (ātmakam) the Perfect (paripūrṇa) Bhairava's (bhairava) Consciousness (saṁvid) whose form (rūpam eva) is the Great (mahā) Vimarśa --Śakti-- (vimarśa) full of (maya) the Spanda or Vibration (spanda) devoid of (a... kalita) space (deśa) (and) time (kāla).
A form (rūpam) even (api) in the case of the eyes (nayanayoḥ hi) becomes (bhavati) a giver (dāyi) of pleasure (sukha) by means of (yuktyā eva) (its) complete union (viśleṣaṇa) with the Great (mahā) Visarga (visarga) --with Śakti, the Source of the seminal energy-- which appears (ātmaka) as an agitation (kṣobha) of that (tad) "vīrya" (vīrya). Also (ca), as far as the ears are concerned (śravaṇayoḥ), (the same thing is true regarding) a sweet (madhura) song (gītā), etc. (ādi).
With regard to another "indriya" --Power of perception or action-- (anyatra... indriye) also (api), another (perceiving energy) (anyat) by itself --alone-- (kevalam) does not (na) attains (aśnute) full (paripūrṇa) manifestation (sṛṣṭitām) because it (would) move (ucchalanāt) in itself (only) --i.e. only in the respective organ, e.g. eyes, ears, etc.-- (sva-ātmani eva).
Even (api... api) the form (rūpam) of a very charming (ramaṇīyatara) young woman (taruṇī) softly (kala) singing (gītam) in a low and sweet tone (kākalī), endowed with beautiful hips (nitambinī), while she proudly moves her face to and fro (vadana-ghūrṇa-māna), does not (na) amount to (paryavasāyi) full (pūrṇa) joy (ānanda) to the ones whose seminal energy is not totally developed (tad-vīrya-anupabṛṁhitānām), in whom the joy (ānandānām) of passion (madana) consisting of (ātmaka) such an (tathāvidha) agitation (vikṣobha) of the seminal energy (vīrya) does not exist (avidyamāna), (as) they are like a stone (pāṣāṇānām iva). In proportion to the extent (yathā yathā ca) (something) does not (na) nourish --bring about agitation-- (bṛṁhakam bhavati), so --to that extent-- (tathā tathā) the issue --i.e. the end-- (paryavasānam) (will be) limited (parimita) delight (camatkāra).
When there is complete absence of delight (sarvatas hi acamatkāre), (it implies) insentiency --a totally inert condition-- (jaḍatā eva). An entrance into (āveśaḥ eva) a copious (adhika) delight (camatkāra) characterized by (ātmā) an agitation (kṣobha) of the seminal energy (vīrya) is said to be (ucyate) a state full of feeling (sahṛdayatā). (There is) superior (sātiśaya) delight (camatkriyā) to him (tasya eva) whose (yasya eva) heart (hṛdayam) has been nourished (bṛṁhitam) by the seminal energy (vīrya), which is an infinite (ananta) nutrient (bṛṁhaka) established (niveśita) by the repetitive practice (abhyāsa) of associating (himself) (āsaṅga) with the enjoyment (bhoga) of these ones --i.e. the objects-- (etad).
Even (api) in pain (duḥkhe), this (eṣaḥ eva) delight (camatkāraḥ) (is present). Because (hi) that (tad) pleasure (sukha), etc. (ādi) coming from (one's) wife (dayitā) (and) son (suta), which --pleasure, etc.-- (yad) is (vyavasthitam) inside --in the heart-- (antar) (and) consists of (ātmakam) seminal energy (vīrya), by the awakening (bodhena) of lamentations (ākranda) and so forth (ādi) (related to the loss of those beloved people) —(all of which) looks like (dṛk) incongruous (sadṛśa) as regards what one supposes (pleasure to be) (bhāvanā)—, becomes (tad eva... ātmakam) agitation (kṣobha). (And when that agitation) reaches (āpannam) full expansion (vikāsam), (one thinks:) "there will not be (pleasure) (na bhaviṣyati) again (punar... iti)", (but then, all of a sudden) the nature (satattvam) of pain (duḥkha) appears as a special delight (sa-viśeṣa-camatkriyā-ātma) under the influence of (vaśa) indifference --or complete independence-- (nairapekṣya).
That (very truth) (tad) was (already) expressed (uktam) (by the sage Somānanda in his Śivadṛṣṭi):
"Even (api) in pain (duḥkhe) [the aim is (to achieve) stability] by the expansion (of one's own essential nature) (pravikāsena) (by getting in touch with constancy)]".
But (tu) when (yadā) during the penetration into (anupraveśe) the State (pada) of the Great Central Suṣumnā (mahā-madhyama-sauṣumna) which is totally replete with (paripūraṇe) all (sakala) the indriya-s (indriya-s), subtle channels (nāḍī), gross elements (bhūta), vital airs (marut), etc. (ādi) takes place (pratipadyate) an identification (tādātmyam) with the palpitation (kṣobha) of one's own (nija) Śakti (śakti), then (tadā) on the total cessation of dualism (sarvatas dvaita-galane) at the moment of the entry into (anupraveśe) the Perfect (paripūrṇa) Delight (camatkāra) constituted by (maya) I-consciousness (ahantā) (or) Vimarśa (vimarśa) derived from the Abundance (bhara) of own's own (sva) Śakti or Power (śakti), there is manifestation (abhivyaktiḥ) of the State (bhāva) of Bhairava (bhairava) as motionless (nistaraṅga) Akula (akula) consisting of (ātmaka) Dhruvapada --His Immutable and Eternal State-- (dhruva-pada) by means of an entrance into (anupraveśena) the Union (yoga) with the pair (yāmala) of Rudra-s (rudra) --viz. Śiva and Śakti-- whose nature (rūpa) is the Bliss (ānanda) of the totally full (paripūrṇa) universal manifestation (sṛṣṭi). The essence (of the aforesaid entrance into such a Union with the pair of Rudra-s) (ātmanā) is the complete union (viśleṣaṇa) with the Emission (visarga) produced by the power --virility-- (vīrya) of the Great (mahā) Mantra (mantra) of that (I-consciousness or Śakti) (tad). Likewise (tathāhi), in the case of both sex (ubhaya-liṅga-ātmanaḥ) whose nature (rūpasya) is that (tad) central (madhya) subtle channel (nāḍī) --viz. Suṣumnā-- (and) which are based on (labdha-avaṣṭmbhasya) the force (bala) (and) strength (utsāha) of that (tad) seminal energy (vīrya), the pleasure (sukham) of the inner (antar) contact (sparśa) derived from (ātmakam) the desire of coming forth (ujjigamiṣā) because of the whole (sakala) agitation (kṣobha) of the seminal energy (vīrya) at the moment (kāle) of the tremor (kampa) --during the orgasm-- (is) witnessed (sākṣikam eva) by one's own (sva) perception (saṁvid).
Nor does this (pleasure) (na ca etad) is merely dependent on (niṣṭhatayā eva kevala) the invented (kalpita) physical body (śarīra). (However,) by means of (dvāreṇa) the teaching (upadeśa) about the remembrance (abhijñāna) of That (tad), (there will be then) an entrance into (anupraveśaḥ) such a (iyati) Immutable and Eternal State (dhruva-pade) achieved (āvāpta) through the union (viśleṣaṇa) with the Emission (visarga) derived from the power (vīrya) of the Great Mantra (mahā-mantra) whose nature --the nature of the Immutable and Eternal State-- (rūpe) is the Supreme and Most Venerable One --i.e. Śakti-- (parā-bhaṭṭārikā) who is a manifestation (sṛṣṭi) of the Bliss (ānanda) (and) Absolute Freedom (svātantrya) (emerging) from the union (saṅghaṭṭa) of Śiva and Śakti (śiva-śakti) identical with (maya) Parabrahma (para-brahma).
That (truth) (tad) will be spoken about (vakṣyate) (later on in this very scripture:)
"Then (tatas).... (the 'vīra') should worship (yajet) the 'sṛṣṭibīja' (sṛṣṭim)...".
etcetera (iti-ādi).
Similarly (tathā):
"Just as (yathā) (a great tree) lies (sthaḥ) (potentially) in the seed (bīja) of the Banyan tree (nyagrodha)...".
etcetera (iti-ādi).
Likewise (tathā):
"(Thus,) this (etad) pair (yāmalam) of Rudra-s --Śiva and Śakti-- (rudra) (constitutes the) '(attainment of the fruit of the Mantra)' (iti)...".
etcetera (iti-ādi).
Even (api) somewhere (anyatra) it is said (uktam) (the following:)
"Oh Goddess (deva-īśi)!, even (api) in the absence (abhāve) of a woman (śakti) there is (bhavet) a flood or deluge (samplavaḥ) of bliss (ānanda) from remembering (smṛteḥ), in full measure (bharāt), the enjoyment (sukhasya) experienced with a woman (strī) in the form of kissing heartily, embracing and pressing (lehana-āmanthana-ākoṭaiḥ... iti)".
Because (hi) when the close contact (with a woman) (saṁsparśaḥ) is remembered (smaryamāṇaḥ) in full measure (bharāt), being reflected (pratibimbitaḥ) in the place (kṣetre) where there was that contact --i.e. in the genitals-- (tad-sparśa) as well as (ca) in the central (madhyamā) subtle channel (nālikā) --i.e. in Suṣumnā-- of Śakti (śakti), which is (ātmaka) Natural (akṛtima) (and) Supreme (parā), even (api) in the absence of (abhāve) of that (tad) main (mukhya) contact (sparśa) with (such a) woman --viz. with the one endowed with a physical body, etc.-- (śākta) (the abovementioned close contact which is remembered in full measure) agitates (kṣobha-kārī bhavati) the seminal energy (vīrya) relating to (ātmaka) the contact (sparśa) with women (śākta) which is (vṛtti) inside (antar) her --viz. inside Suṣumnā-- (tad). (The previous passage which was quoted) has this purport (iti abhiprāyeṇa).
In like manner (tathā):
"That delight which (yad sukham) (takes place) at the end (āvasānikam) of the absorption (āveśa) in the Power of Bliss (śakti), which --viz. the absorption-- is produced (saṅkṣobha) by the intercourse (saṅgama) with a woman (śakti) --in a nutshell, 'that delight which takes place during the orgasm'--, is said to be (ucyate) the delight (tad sukham) of the Supreme Brahma --the Absolute-- (brahma-tattvasya), i.e. (it is a delight) related to one's own Self (svākyam... iti)".
Also (ca):
"... out of love (snehāt) one should aim at (ādiśet) the attainment relating to kula (kaulikam... iti)".
In the Bhagavadgītā (gītam), (it was) also (api) (declared) by the great hero and illustrious Vyāsa (mahā-vīreṇa bhagavatā vyāsena):
"My (mama) Womb (yoniḥ) (is) the Great (mahat) Brahma (brahma). I (aham) place (dadhāmi) the Seed (garbham) in that (Womb) (tasmin). From that (tatas), oh Bhārata (bhārata), there is (bhavati) the birth (sambhavaḥ) of all the beings (sarva-bhūtānām... iti)".
Also (api), (it was written) by most venerable Somānanda (somānanda-pādaiḥ) in his own complete commentary (on Parātrīśikā) (nija-vivṛtau):
"'The question (praśnaḥ) of the Consort of the Fortunate One --i.e. the Goddess-- (bhagavatyāḥ) who remains (sthāyāḥ) delighted in Her union (with Śiva) (rata... iti)', although (api) it only belongs to (eka-mayatve) the Para (relationship) (para), (was asked) with the meaning (abhiprāyeṇa) of the Mahat and Antarāla (relationships) (mahat-antarāla) in identity with that (Para relationship) (tad-maya... iti)".
Therefore (tad), enough of (alam) this --lit. that-- (amunā) excessively long introduction (atiprastāvena) in the form of a talk (kathā) about the secret (rahasya) teachings (upadeśa) of the Trika (trika) scriptures (śāstra). That very (tad-idam) Anuttara (anuttara) is bestower (dam) of Kaulikasiddhi (kaulikasiddhi), and by merely knowing which (yena jñāta-mātreṇa) there is identity with (sāmyam) Khecarī (khecarī) through the aforesaid method (ukta-nayena)||1||
Without notes of explanation yet
Stanza 1 ½
एतद्गुह्यं महागुह्यं कथयस्व मम प्रभो।
गुह्यमप्रकटत्वाद्यतो गुहायां मायायां स्वरूपापरिज्ञानमय्यां स्थितमप्यप्रकटं। अथ च महद् अगुह्यं सर्वस्यैवंविधचमत्कारमयत्वात्। मातृमानमेयमयभेदाविभागशालिनी भगवती शुद्धविद्यैव त्रिकोणा मायायामतिशयप्रतिफलितभेदावग्रहा भवतीति मायापि जगज्जननभूर्विद्यैव वस्तुतस्तद् उक्तेन नयेन सैवम्भूतत्वेनापरिज्ञायमानत्वादभेदमाहात्म्यतिरोहिततत्प्रमात्रादिकोणत्रयत्वान्महागुहेत्युच्यते सैव च वस्तुतः पूजाधाम त्रिशूलं त्रिकार्थे। तदुक्तम्
सा त्रिकोणा महाविद्या त्रिका सर्वरसास्पदम्।
विसर्गपदमेवैष तस्मात्सम्पूजयेत्त्रिकम्॥
इति। तथा
उदेत्येकः समालोकः प्रमाणार्थप्रमातृगः।
इति। ततश्चेदृश्यां महागुहायां शुद्धविद्याहृदयमय्यां महासृष्टिरूपायां जगज्जन्मभूमौ स्वचमत्काररूपेण भवति यन् महअ इति तद् एतद् गुह्यम्। एतेन हि यद् इदमविच्छिन्नभैरवभासा विमर्शरूपं स्वातन्त्र्यं भावेभ्यः स्वरूपप्रत्युपसंहारक्रमेणात्मविमर्शविश्रान्तिरूपत्वं प्रकाशस्य हि स्वाभाविकाकृत्रिमपरवाङ्मन्त्रवीर्यचमत्कारात्म अहमिति। यथोक्तम्
प्रकाशस्यात्मविश्रान्तिरहंभावो हि कीर्तितः।
इति। तदेव गुह्यमतिरहस्यम्। तथाहि — सृष्टिक्रमेण यथा अविकृतानुत्तरध्रुवरूपविश्रान्तो भैरवभट्टारकः सकलकलाजालजीवनभूतः सर्वस्यादिसिद्धोऽकलात्मकः स एव प्रसरात्मना रूपेण विसर्गरूपतामश्नुवानो विसर्गस्यैव कुण्डलिन्यात्मकहशक्तिमयत्वात् पुनरपि तच्छाक्तप्रसराभेदवेदकरूपबिन्द्वात्मना नररूपेण प्रसरति। तथा पुनरपि तन्मूलत्रिशूलप्राणपरशक्तित्रयोपसंहारे तद्विसर्गविश्लेषणया मूलध्रुवपदानुत्तरप्रवेशः सर्वदा स्फुटयिष्यते चैतद् अविदूरमेव। महे — परमानन्दरूपे पूर्वोक्ते यदिदमुक्तनयेन अ इति रूपं तदेव गुह्यमेतदेव च महागुह्यम् — जगज्जननधाम। तथा उभयसमापत्त्या आनन्देनागुह्यं सर्वचमत्कारमयम्। स्व आत्मन्नेव हे प्रभो एवंविधवैचित्र्यकारितया प्रभवनशील आमन्त्रणमेतत्। तच्च आमन्त्र्यस्यामन्त्रकं प्रति तादात्म्यमाभिमुख्यं प्रातिपदिकार्थादधिकार्थदायि। यथोक्तम्
सम्बोधनाधिकः प्रातिपदिकार्थः।
इति। निर्णीतं चेतन् मयैव श्रीपूर्वपञ्चिकायाम्। एतत् कथय — परावाग्रूपतया अविभक्तं स्थितमपि पश्यन्त्यादिभुवि वाक्यप्रबन्धक्रमासूत्रणेन योजय। यथोक्तं प्राक्
गुरुशिष्यपदे स्थित्वा स्वयं देवः सदाशिवः।
इत्यादि। पराभट्टारिकायाश्च पश्यन्त्यादितादात्म्यं निर्णीतं प्रागेव। तथा ममेत्यस्य प्रत्यगात्मसम्बन्धित्वस्येदम्भावस्य यद् गुह्यं मह अ इत्युक्तमहमिति। तथा हि ममेदं भासत इति यद् भासनं तस्य विमर्शः पुनरप्यहम्भावैकसारः स पुनर् अहम्भावो भावप्रत्युपसंहरणमुखेनेति मह अ इत्येतद्रूप एव यथोक्तं प्राक्। यदुक्तम्
इदमित्यस्य विच्छिन्नविमर्शस्य कृतार्थता।
या स्वस्वरूपे विश्रान्तिर्विमर्शः सोऽहमित्ययम्॥
इति। अन्यत्रापि
घटोऽयमित्यध्यवसा नामरूपातिरेकिणी।
परेशशक्तिरात्मेव भासते न त्विदन्तया॥
इति। तदुक्तं श्रीसोमानन्दपादैर्निजविवृतौ
अ बीजं शुद्धशिवरूपम्
इत्यादि। तदेवास्माभिर्विपञ्चितमिति। तथा स्वमम — सुष्ठ्वविद्यमानं ममेति यस्याहन्ताभरैकरूपत्वाद्विश्वं न किञ्चिद्यस्य व्यतिरिक्तनिर्देशप्राणषष्ठ्यर्थयोगि विश्वं न भवति। शास्त्रान्तरदीक्षितानां विज्ञानाकलानां प्रलयकेवलिनां च यद्यपि ममेति व्यतिरिक्तं नास्ति तथापि भेदयोग्यतावसाना स्यादेव प्रबोधसमये तद्विकासादहम्भावरूधिस्तदपाकृत्यै सुष्ठुशब्दार्थे सुः। यदुक्तं मयैव स्तोत्रे
यन्न किञ्चन ममेति दीनतां प्राप्नुवन्ति जडजन्तवोऽनिशम्।
तन्न किञ्चन ममास्मि सर्वमित्युद्धुरां धुरमुपेयिवानहम्॥
इति। शोभनेन द्वैतकलङ्काङ्कनाकालुष्यलेशशून्येनामेन परमार्थोपदेशाद्वयात्मना ज्ञानेन मानमवबोधो यस्य स्वप्रकाशैकरूपत्वात्। अमतीत्यमा। अमेत्यविद्यमानं मा मानं निषेधश्च नित्योदितत्वात्संहारश्च यत्र नास्ति सा भगवत्यमेत्युच्यते। सा शोभना सततोदिता यत्र। मायायां प्रमाणप्रमेयव्यवहृतौ सा तादृश्यमा यस्येति बहुव्रीह्यन्तरो बहुव्रीहिः। परमेश्वरो हि प्रमाणादिव्यवहारेऽपि परशक्तिमय एव सर्वथा अद्वैतरूपत्वात्। तस्यामन्त्रणमात्मन एव॥१ १/२॥
Etadguhyaṁ mahāguhyaṁ kathayasva mama prabho|
Guhyamaprakaṭatvādyato guhāyāṁ māyāyāṁ svarūpāparijñānamayyāṁ sthitamapyaprakaṭaṁ| Atha ca mahad aguhyaṁ sarvasyaivaṁvidhacamatkāramayatvāt| Mātṛmānameyamayabhedāvibhāgaśālinī bhagavatī śuddhavidyaiva trikoṇā māyāyāmatiśayapratiphalitabhedāvagrahā bhavatīti māyāpi jagajjananabhūrvidyaiva vastutastad uktena nayena saivambhūtatvenāparijñāyamānatvādabhedamāhātmyatirohitatatpramātrādikoṇatrayatvānmahāguhetyucyate saiva ca vastutaḥ pūjādhāma triśūlaṁ trikārthe| Taduktam
Sā trikoṇā mahāvidyā trikā sarvarasāspadam|
Visargapadamevaiṣa tasmātsampūjayettrikam||
iti| Tathā
Udetyekaḥ samālokaḥ pramāṇārthapramātṛgaḥ|
iti| Tataścedṛśyāṁ mahāguhāyāṁ śuddhavidyāhṛdayamayyāṁ mahāsṛṣṭirūpāyāṁ jagajjanmabhūmau svacamatkārarūpeṇa bhavati yan mahaa iti tad etad guhyam| Etena hi yad idamavicchinnabhairavabhāsā vimarśarūpaṁ svātantryaṁ bhāvebhyaḥ svarūpapratyupasaṁhārakrameṇātmavimarśaviśrāntirūpatvaṁ prakāśasya hi svābhāvikākṛtrimaparavāṅmantravīryacamatkārātma ahamiti| Yathoktam
Prakāśasyātmaviśrāntirahaṁbhāvo hi kīrtitaḥ|
iti| Tadeva guhyamatirahasyam| Tathāhi — Sṛṣṭikrameṇa yathā avikṛtānuttaradhruvarūpaviśrānto bhairavabhaṭṭārakaḥ sakalakalājālajīvanabhūtaḥ sarvasyādisiddho'kalātmakaḥ sa eva prasarātmanā rūpeṇa visargarūpatāmaśnuvāno visargasyaiva kuṇḍalinyātmakahaśaktimayatvāt punarapi tacchāktaprasarābhedavedakarūpabindvātmanā nararūpeṇa prasarati| Tathā punarapi tanmūlatriśūlaprāṇaparaśaktitrayopasaṁhāre tadvisargaviśleṣaṇayā mūladhruvapadānuttarapraveśaḥ sarvadā sphuṭayiṣyate caitad avidūrameva| Mahe — Paramānandarūpe pūrvokte yadidamuktanayena a iti rūpaṁ tadeva guhyametadeva ca mahāguhyam — Jagajjananadhāma| Tathā ubhayasamāpattyā ānandenāguhyaṁ sarvacamatkāramayam| Sva ātmanneva he prabho evaṁvidhavaicitryakāritayā prabhavanaśīla āmantraṇametat| Tacca āmantryasyāmantrakaṁ prati tādātmyamābhimukhyaṁ prātipadikārthādadhikārthadāyi| Yathoktam
Sambodhanādhikaḥ prātipadikārthaḥ|
iti| Nirṇītaṁ cetan mayaiva śrīpūrvapañcikāyām| Etat kathaya — Parāvāgrūpatayā avibhaktaṁ sthitamapi paśyantyādibhuvi vākyaprabandhakramāsūtraṇena yojaya| Yathoktaṁ prāk
Guruśiṣyapade sthitvā svayaṁ devaḥ sadāśivaḥ|
ityādi| Parābhaṭṭārikāyāśca paśyantyāditādātmyaṁ nirṇītaṁ prāgeva| Tathā mametyasya pratyagātmasambandhitvasyedambhāvasya yad guhyaṁ maha a ityuktamahamiti| Tathā hi mamedaṁ bhāsata iti yad bhāsanaṁ tasya vimarśaḥ punarapyahambhāvaikasāraḥ sa punar ahambhāvo bhāvapratyupasaṁharaṇamukheneti maha a ityetadrūpa eva yathoktaṁ prāk| Yaduktam
Idamityasya vicchinnavimarśasya kṛtārthatā|
Yā svasvarūpe viśrāntirvimarśaḥ so'hamityayam||
iti| Anyatrāpi
Ghaṭo'yamityadhyavasā nāmarūpātirekiṇī|
Pareśaśaktirātmeva bhāsate na tvidantayā||
iti| Taduktaṁ śrīsomānandapādairnijavivṛtau
A bījaṁ śuddhaśivarūpam
ityādi| Tadevāsmābhirvipañcitamiti| Tathā svamama — Suṣṭhvavidyamānaṁ mameti yasyāhantābharaikarūpatvādviśvaṁ na kiñcidyasya vyatiriktanirdeśaprāṇaṣaṣṭhyarthayogi viśvaṁ na bhavati| Śāstrāntaradīkṣitānāṁ vijñānākalānāṁ pralayakevalināṁ ca yadyapi mameti vyatiriktaṁ nāsti tathāpi bhedayogyatāvasānā syādeva prabodhasamaye tadvikāsādahambhāvarūdhistadapākṛtyai suṣṭhuśabdārthe suḥ| Yaduktaṁ mayaiva stotre
Yanna kiñcana mameti dīnatāṁ prāpnuvanti jaḍajantavo'niśam|
Tanna kiñcana mamāsmi sarvamityuddhurāṁ dhuramupeyivānaham||
iti| Śobhanena dvaitakalaṅkāṅkanākāluṣyaleśaśūnyenāmena paramārthopadeśādvayātmanā jñānena mānamavabodho yasya svaprakāśaikarūpatvāt| Amatītyamā| Ametyavidyamānaṁ mā mānaṁ niṣedhaśca nityoditatvātsaṁhāraśca yatra nāsti sā bhagavatyametyucyate| Sā śobhanā satatoditā yatra| Māyāyāṁ pramāṇaprameyavyavahṛtau sā tādṛśyamā yasyeti bahuvrīhyantaro bahuvrīhiḥ| Parameśvaro hi pramāṇādivyavahāre'pi paraśaktimaya eva sarvathā advaitarūpatvāt| Tasyāmantraṇamātmana eva||1 ½||
Oh my Lord (mama prabho)!, speak about (kathayasva) This (etad) which, (though is) greatly (mahā) unhidden (aguhyam), (yet remains) a secret (guhyam)|
(It's) a secret (guhyam) since it is not evident (aprakaṭatvāt). Because (yatas) though (api) It is (sthitam) in the Cave (guhāyām) (called) Māyā (māyāyām), which is full of (mayyām) absence of Knowledge about (aparijñāna) one's own essential nature (sva-rūpa), is not evident (aprakaṭam).
Besides (atha ca), (It is) greatly (mahat) unhidden (aguhyam) for It is replete with (mayatvāt) such a (evaṁvidha) Delight (of I-consciousness) (camatkāra) in everyone (sarvasya).
The Consort of the Fortunate One --viz. Śakti-- (bhagavatī), (also known as) Śuddhavidyā --Pure Knowledge-- (śuddha-vidyā eva) (or) the Triangular One (tri-koṇā), who is possessed of (śālinī) no division (avibhāga) (despite She appears as) the different (states) (bheda) consisting of (maya) knower (mātṛ), knowledge/means of knowledge (māna) (and) knowables --objects-- (meya), becomes (bhavati) in Māyā (māyāyām) the One that perceives (avagrahā) duality (bheda) which is excessively (atiśaya) reflected (pratiphalita... iti). Even (api) Māyā (māyā), being (bhūḥ) the one who generates (janana) the universe (jagat), really (is) (vastutas) Vidyā --i.e. Śuddhavidyā-- (vidyā) alone (eva). Therefore (tad), by the abovementioned (uktena) method (nayena), She --Śuddhavidyā-- (sā), not being perceived (aparijñāyamānatvāt) as having such qualities --i.e. as being Māyā-- (evambhūtatvena), is said to be (ucyate) "the Great (mahā) Cave (guhā iti)" because of Her consisting of three (trayatvāt) corners or angles (koṇa) (in the form of) that (tad) knower (pramātṛ), etc. (ādi), (which shine forth as different from each other) as Her exalted State (māhātmya) of non-duality (abheda) (is) concealed (by Herself) (tirohita). And (ca) with reference to the meaning (arthe) of (the word) "Trika" --lit. triple-- (trika), She alone (sā eva) really (vastutas) (is known as) the trident (tri-śūlam) which is the Abode (dhāma) of Worship (pūjā). That (very teaching) (tad) is expressed (uktam) (in the following stanza:)
"She (sā) (is) the three-fold (trikā) (and) triangular (tri-koṇā) Mahāvidyā (mahā-vidyā) which is the Abode (āspadam) of all (sarva) Rasa-s or Delights (rasa). Therefore (tasmāt), he --i.e. a person-- (eṣaḥ) should worship (sampūjayet) (this) State (padam eva) of Emission (visarga) as triple (trikam... iti)".
Likewise (tathā):
"The one (ekaḥ) constant (sama) Light (ālokaḥ) that abides in (gaḥ) knowledge/means of knowledge (pramāṇa), knowable --object-- (artha) (and) knower (pramātṛ) rises (udeti... iti) --i.e. this Light is never off--".
Consequently (tatas ca), that very (tad etad) "ma-ha-a" (ma-ha-a iti) which (yad) takes place (bhavati) by its own Delight (sva-camatkāra-rūpeṇa) in such a (īdṛśyām) Great Cave (mahā-guhāyām), the basis (bhūmau) for the birth (janma) of the universe (jagat), whose heart (hṛdaya-mayyām) is Pure Knowledge (śuddha-vidyā), whose form (rūpāyām) is the huge (mahā) universal manifestation (sṛṣṭi), (is) a Mysterious Secret (guhyam).
By this (Mysterious Secret called "ma-ha-a") (etene) this (idam) Absolute Freedom (svātantrya) which is indeed of the nature of (hi... rūpam) Consciousness (vimarśa) (appears) as the uninterrupted Light of Bhairava (avicchinna-bhairava-bhāsā). (In other words,) from the states (of "ma-ha-a" indicating nara, Śakti and Śiva) (bhāvebhyaḥ) (there is) a (final) repose (viśrānti-rūpatvam) on the Consciousness (vimarśa) of the Self (ātma) by a gradual (krameṇa) withdrawal (pratyupasaṁhāra) toward one's own essential nature (sva-rūpa). (Why does this withdrawal toward the Self have to occur by "ma-ha-a"?) Since (hi) "aham" --"I", consisting of "a-ha-ma", the opposite movement-- (aham iti) is the Delight (camatkāra-ātma) of the (universal) manifestation (prakāśasya), (and such a Delight is nothing but) the power (vīrya) of the Mantra (mantra) (known as) the innate (svābhāvika) natural (akṛtrima) Parāvāk --the Supreme Speech-- (paravāk).
As has been said (yathā uktam):
"A rest (viśrāntiḥ) of the (universal) manifestation (prakāśasya) on the Self (ātma) is certainly said to be (hi kīrtitaḥ) I-consciousness (ahaṁ-bhāvaḥ... iti)".
That (tad eva) Mystery (guhyam) is greatly secret (ati-rahasyam). For instance (tathāhi): Namely (yathā), during the course (krameṇa) of universal manifestation (sṛṣṭi), the most venerable (bhaṭṭārakaḥ) Bhairava (bhairava), reposing (viśrāntaḥ) in (His own) unchanged (avikṛta), unsurpassable (anuttara), immutable (dhruva) nature (rūpa), is the "a" (a... ātmakaḥ) kalā --"vowel", in this context-- (kalā) (or) Ādisiddha --lit. proved in the first place-- (ādi-siddhaḥ) in all (sarvasya), (and as a result He) is (bhūtaḥ) the Life (jīvana) of the whole (sakala) group (jāla) of "kalā-s" --vowels-- (kalā-s). (After that,) He Himself (saḥ eva), during the expansion (prasara-ātmanā rūpeṇa), assumes (aśnuvānaḥ) the form (rūpatām) of Visarga --i.e. the consonant "ha"-- (visarga), because (such a) Visarga is full of (visargasya eva.... mayatvāt) the power (śakti) of "ha" (ha), which is (ātmaka) Kuṇḍalinī (kuṇḍalinī). Next again (punar api), He expands (prasarati) in the form of (rūpeṇa) "nara" --the limited individual-- (nara) whose essence (ātmanā) is a bindu or dot --i.e. "ṁ" in "ahaṁ"-- (bindu) which is the knower (vedaka) who remains in unity with (abheda) that (tad) expansion (prasara) of Śakti (śākta).
In like manner (tathā), even again (punar api), during the act of withdrawing (upasaṁhāre) of the three (traya) Supreme (para) Powers (śakti) --viz. Will, Knowledge and Action-- whose life (prāṇa) is the trident (triśūla) which is the basis (mūla) of it --of "nara" or bindu (ṁ)-- (tad), (there is) constantly (sarvadā) a penetration into (praveśaḥ) Anuttara --the "a" vowel in "ma-ha-a"-- (anuttara) (or) Dhruvapada --His Immutable and Eternal State-- (dhruva-pada) —(a State that is) the Foundation (of all) (mūla)— through the union (viśleṣaṇayā) with that (tad) Visarga --the letter "ha"-- (visarga). This (topic) (etad) will be made clear (sphuṭayiṣyate ca) proximately (avidūram eva).
In "ma-ha" (mahe), i.e. in the aforesaid (pūrva-ukte) Supreme Bliss (parama-ānanda-rūpe), This (idam) whose form (yad... rūpam) (is) the "a" (vowel) (a iti) according to the method (nayena) which was (previously) described (ukta), that very (Reality) (tad eva) (is) the Guhya or Secret (guhyam). This (etad) (is) indeed (eva ca) the Great Mystery (mahā-guhyam), viz. the Abode or State (dhāma) that generates (janana) the universe (jagat).
Similarly (tathā), by means of the Bliss (ānandena) derived from the union (samāpattyā) of them both --Śiva and Śakti-- (ubhaya), It is unhidden (aguhyam) in Its being (mayam) the delight (camatkāra) of all (sarva).
(Now Abhinavagupta, extracting "sva" from the word "kathayasva", forms the phrase "sva mama prabho" and gives a respective interpretation if the stanza had been structured in that way, i.e. as "Etadguhyaṁ mahāguhyaṁ kathaya sva mama prabho":)
"Sva (sva)!" (or) "oh Self (ātman eva)!", "oh (he) Lord (prabho)", "oh You who are fond of (śīla) appearing (prabhavana) as such (evaṁvidha) variegated diversity (vaicitrya) which has been brought about (by Yourself) (kāritayā)!". This (etad) (is) a way of addressing (āmantraṇam).
The face-to-face presence (tad ca... ābhimukhyam) (as well as) the identity (tādātmyam) of the addressed one (āmantryasya) toward the one addressing (āmantrakam) has a greater impact (abhikārtha-dāyi) than the (mere) meaning (arthāt) of a "prātipadika" --the crude form of a noun-- (prātipadika).
As has been mentioned (yathā uktam):
"The meaning (arthaḥ) of a prātipadika (prātipadika) (is) inferior to (adhikaḥ) to the Vocative case (sambodhana... iti)".
This (etad) was investigated (nirṇītam ca) by myself (mayā eva) in venerable Pūrvapañcikā (śrī-pūrvapañcikāyām).
(Abhinavagupta continues to explain the stanza as if written this way: "Etadguhyaṁ mahāguhyaṁ kathaya sva mama prabho", separating "sva" from "kathaya")
(The expression) "Etad... kathaya" --i.e. "speak about This"-- (really means:) "Though (api) (This --the Highest Reality--) remains (sthitam) undivided (avibhaktam) in the form of (rūpatayā) Parāvāk --the Supreme Speech-- (parā-vāk), arrange (such a Truth) (yojaya) in the form of a succession or series of interwoven sentences (vākya-prabandha-krama-āsūtraṇena) in the stage (bhuvi) of Paśyantī (paśyantī), etc. (ādi)".
As has been expressed (yathā uktam) previously (prāk):
"The god (devaḥ) Sadāśiva (sadāśivaḥ) Himself (svayam), by remaining (sthitvā) in the condition of (pade) Guru (guru) (and) disciple (śiṣya)".
etcetera (iti-ādi).
The identity (tādātmyam) of most venerable (bhaṭṭārikāyāḥ) Parāvāk (parā) and (ca) Paśyantī (paśyantī), etc. (ādi) has (already) been investigated (nirṇītam) previously (too) (prāk eva).
Similarly (tathā), (with regard to the term) "mama" --lit. "my, mine"-- (mama iti), in its case (asya) there is (indication of) a state (bhāvasya) of "this" --i.e. the objective aspect of manifestation-- (idam) having a relation or connection (sambandhitvasya) concerning to the individual self --i.e. concerning to the subjective aspect of manifestation-- (pratyak-ātma). The Mysterious Secret (guhyam) which (yad) (lies in such a relation is that when) it is said (uktam) "ma-ha-a" (ma-ha a) (one is also really saying) "aham" --lit. "I"-- (aham iti).
Likewise (tathā hi), as regards (yad) (any) manifestation (bhāsanam) (assuming the form of) "this (idam) appears (bhāsate) before me (mama... iti)", the "Vimarśa" --lit. Consciousness-- (vimarśaḥ) of that (tasya) has for its only essence (ekasāraḥ) the I-feeling --i.e. I-consciousness-- (aham-bhāva) again (punar api). Furthermore (punar), the I-feeling (saḥ... aham-bhāvaḥ), "by means of (mukhena) the act of withdrawal (pratyupasaṁharaṇa) from the object (toward the subject) (bhāva... iti)" is this very (etad-rūpaḥ eva) "ma-ha-a" (ma-ha a iti) such as has been described (yathā uktam) previously (prāk).
As has been declared (yathā uktam):
"Success (kṛta-arthatā) in being specifically conscious (vicchinna-vimarśasya) of it --viz. of an object-- (asya) as "this" (idam) (really is) a repose (yā... viśrāntiḥ) in one's own essential nature (sva-sva-rūpe). (And) this (ayam) (is I-)consciousness (vimarśaḥ) (or) "So'ham" --"I am Him"-- (saḥ aham... iti)".
Elsewhere (anyatra) also (api) (was stated that:)
"The determinative knowledge (adhyavasā) 'this (ayam) (is) a pot (ghaṭaḥ... iti)' surpasses (atirekiṇī) name (nāma) (and) form (rūpa), (and truly is) the Power (śaktiḥ) of the Supreme (para) Lord (īśa). It shines (bhāsate) as (iva) the Self (ātmā) and not (na tu) (as mere) 'idam' or 'this' (idantayā... iti) --i.e. as a mere "this" or "object" separated from its Lord--".
The (same truth) has (also) been expressed (tad uktam) by most adorable Somānanda (śrī-somānanda-pādaiḥ) in his own complete commentary (on Parātrīśikā) (nija-vivṛtau):
"The seed-letter (bījam) 'a' (a) (is) the pure (śuddha) form (rūpam) of Śiva (śiva)".
etcetera (iti-ādi).
That very (teaching) (tad eva) was (already) completely developed (vipañcitam) by me (asmābhiḥ... iti).
In the same way (tathā), (alternatively considering the possibility of the existence of the term) "svamama" (instead of "sva mama") (su-a-mama): ("Su" implies) duly, fitly (suṣṭhu), ("a" denotes) "not present" (avidyamānam) (and) "mama" --lit. "mine", it would indicate "universe" according to this interpretation-- (mama iti). (Therefore, the final meaning of "svamama" would be: One) to whom (yasya) there is no (na kiñcid) universe (viśvam) because (His) only nature (eka-rūpatvāt) abounds in (bhara) I-consciousness (ahantā), to whom (yasya) the universe (viśvam) is (bhavati) not (na) connected with (yogi) the sixth (ṣaṣṭhī) case (artha) --viz. the Genitive case-- whose life (prāṇa) consists in indicating (nirdeśa) something separate (vyatirikta).
Even though (yadi api) there is not (na asti) any "mama" --sense of "mine", i.e. "universe"-- (mama iti) as something separate (vyatiriktam) in the case of the ones who have been initiated (dīkṣitānām) by means of other (antara) scriptures (śāstra), (as well as in the case of) the vijñānākala-s (vijñānākalānām) and (ca) the pralayakevalī-s (pralayakevalinām), nevertheless (tathā api) there is (syāt eva) a resting-place --in the form of a residual tendency-- (avasānā) (full of) fitness (yogyatā) for (generating) dualism (again) (bheda) at the time (samaye) of awakening (prabodha) due to the expansion (vikāsāt) of that --of the aforesaid resting-place-- (tad) (and as a result, the limited) I-sense rises (once more) (aham-bhāva-rūdhiḥ). For removing (apākṛtyai) that (possible contradiction) (tad), (the word) "su" (suḥ) is used in the sense (arthe) of the term (śabda) "suṣṭhu" or "duly, fitly" (suṣṭhu).
As (yad) I myself have said (uktam mayā eva) in a (stanza of the following) hymn (stotre):
"That (notion) (tad) which (yad) (expresses) 'It is not at all (na kiñcana) mine (mama iti)', (by means of which) the dull creatures (jaḍa-jantavaḥ) incessantly (aniśam) attain (prāpnuvanti) a state of wretchedness (dīnatām), (in my case it means:) 'It is not at all (na kiñcana) mine (mama), i.e. I am (asmi) all (sarvam iti)'. (In this way,) I (aham) have transformed (upeyivān) the burden (dhuram) into a state freed from burden (uddhurām... iti)".
(Now Abhinavagupta analyzes "sva mama" in the form of "svamama" again, but as an attributive compound consisting of su-ama-ma but interpreted from the viewpoint of Śiva:)
("Su" would indicate "śobhana" or "splendid", "ama" would mean "jñāna" or "knowledge", and "ma" would imply "māna" or "realization"... and as "svamama" is taken as an attributive compound in this case, it is to be understood as "One whose realization is achieved through a Splendid Knowledge". Abhinavagupta will expand this concept now:) Since His only nature (yasya... eka-rūpatvāt) (is being) His own (sva) Light (prakāśa), (He is "svamama" because He has) "māna" (mānam) (or) realization (avabodhaḥ) through "ama" (amena) (or) a Knowledge (jñānena) —whose essence is (ātmanā) non-dualism (advaya) based on the teachings (upadeśa) of the Highest Reality (parama-artha)— which is Splendid (śobhanena) —devoid of (śūnyena) any slight trace (leśa) of turbidness (kāluṣya) (caused by) the spots --i.e. stains-- (kalaṅkāṅkanā) of dualism (dvaita).
(Now, Abhinavagupta explains the same thing but from the viewpoint of Śakti:)
"Amā" (amā) (means) "One who moves" (amati iti).
(In the term) "Amā" (amā iti), ("a" implies) "not present" (avidyamānam) (and) "mā" (mā) (means both) "knowledge" (mānam) and (ca) (its) negation (niṣedhaḥ), and (ca) as (She) is always active (nitya-uditatvāt) there is no (na asti) dissolution or end (saṁhāraḥ) in Her (yatra). That (sā) Consort of the Fortunate One (bhagavatī) is said to be (ucyate) "Amā" (amā iti).
(Finally, Abhinavagupta interprets the same thing, viz. "svamama", but from the viewpoint of "nara" or the limited individual, as an attributive compound within another attributive compound:)
(The first part of "svamama", viz. "svama" is explained in this way:) She (sā) (is the One) in whom (yatra) the "always active (Amā)" (satata-uditā) (is) splendid --i.e. "su"-- (śobhanā).
(The final "ma" in "svamama" denotes "Māyā", therefore the entire expression "svamama" would mean in this context:) "The One --i.e. Śiva-- to whom (yasya) (even) in Māyā (māyāyām) (or) ordinary experience (vyahṛtau) consisting of knowledge and object of knowledge (pramāṇa-prameya) (there is) such (sā tādṛśī) an Amā --the always active Goddess-- (amā... iti)". (Therefore, it is) an attributive compound (bahuvrīhiḥ) within (antaraḥ) (another) attributive compound (bahuvrīhi).
The Supreme Lord (parama-īśvaraḥ) even (api) in the ordinary life (vyavahāre) constituted by knowledge, etc. (pramāṇa-ādi) (is) indeed (hi) replete with (mayaḥ eva) the Supreme (para) Śakti or Power (śakti) in all respects (sarvathā) since (His) nature (rūpatvāt) is non-dual (advaita).
(As a result,) the act of addressing (āmantraṇam) Him (tasya) (is) certainly (eva) (the act of addressing) Herself (ātmanaḥ)||1 ½||
Without notes of explanation yet
Stanza 2
इदमेवं सार्धश्लोकनिरूपितानन्तप्रश्नतात्पर्यसङ्ग्रहेणैतदुक्तं भवतीति निर्णेतुं निरूप्यते
हृदयस्था तु या शक्तिः कौलिकी कुलनायिका।
तां मे कथय देवेश येन तृप्तिं लभाम्यहम्॥२॥
सर्वस्य नीलसुखादेर्देहप्राणबुद्ध्यादेश्च परं प्रतिष्ठास्थानं संविदात्म हृत् तस्यैव निजस्वातन्त्र्यकल्पितभेदा अया — विचित्राणि घटादिज्ञानानि तत्स्था येयं स्फुरणमयी शक्तिः कुलस्य नायिका शरीरप्राणसुखादेः स्फुरत्तादायिनी ब्राह्म्यादिदेवताचक्रस्य वीर्यभूता निखिलाक्षनाडीचक्रस्य मध्यमध्यमरूपा जननस्थानकर्णिकालिङ्गात्मा अस्ति। तत्रैव च कुले भवा अकुलरूपा कौलिकी। यद्वा कुले भवमकुलात्म कौलं तद् यस्यामन्तस्तादात्म्येनास्ति सा कौलिकी कुलं ह्यकुलप्रकाशरूढमेव तथा भवति। यदुक्तम्
अपि त्वात्मबलस्पर्शात्।
इति। तथा
तदाक्रम्य बलं मन्त्राः सर्वज्ञबलशालिनः।
प्रवर्तन्तेऽधिकाराय करणानीव देहिनाम्॥
इति। देवानां ब्रह्मविष्णुरुद्रादीनामीशस्यामन्त्रणम्। तन्मे कथयेत्यपि पठन्ति श्रीसोमानन्दपादा व्याचक्षते च तत् तस्मादिति। यद्वा तत् कथय येन तृप्तिं परमानन्दमयीं लभे परमाद्वयनिर्वृतिस्वातन्त्र्यरसा भवामीति समन्वयः। व्रजामीत्यपि पाठः। अहमित्यनेन सर्वप्रमातृजीवनरूपमेव सततं परामृश्यते तच्चैवमभिहितस्वरूपोपदेशेन प्रत्यभिज्ञाय निजमीश्वररुपं परिपूर्णभावात्मिकां तृप्तिं विन्दतीति प्राक् प्रकटितमेव। तदुक्तं सोमानन्दपादैः स्वविवृतौ
हृद्ययो गमनं ज्ञानम्
इत्यादि।
इति शिवरसं पातुं येषां पिपासति मानसं सततमशिवध्वंसे सक्तं शिवेन निवेशितम्।
हृदयगगनग्रन्थिं तेषां विदारयितुं हठादभिनव इमां प्रश्नव्याख्यां व्यधात्त्रिकतत्त्वगाम्
॥२॥
Idamevaṁ sārdhaślokanirūpitānantapraśnatātparyasaṅgraheṇaitaduktaṁ bhavatīti nirṇetuṁ nirūpyate
Hṛdayasthā tu yā śaktiḥ kaulikī kulanāyikā|
Tāṁ me kathaya deveśa yena tṛptiṁ labhāmyaham||2||
Sarvasya nīlasukhāderdehaprāṇabuddhyādeśca paraṁ pratiṣṭhāsthānaṁ saṁvidātma hṛt tasyaiva nijasvātantryakalpitabhedā ayā — Vicitrāṇi ghaṭādijñānāni tatsthā yeyaṁ sphuraṇamayī śaktiḥ kulasya nāyikā śarīraprāṇasukhādeḥ sphurattādāyinī brāhmyādidevatācakrasya vīryabhūtā nikhilākṣanāḍīcakrasya madhyamadhyamarūpā jananasthānakarṇikāliṅgātmā asti| Tatraiva ca kule bhavā akularūpā kaulikī| Yadvā kule bhavamakulātma kaulaṁ tad yasyāmantastādātmyenāsti sā kaulikī kulaṁ hyakulaprakāśarūḍhameva tathā bhavati| Yaduktam
Api tvātmabalasparśāt|
iti| Tathā
Tadākramya balaṁ mantrāḥ sarvajñabalaśālinaḥ|
Pravartante'dhikārāya karaṇānīva dehinām||
iti| Devānāṁ brahmaviṣṇurudrādīnāmīśasyāmantraṇam| Tanme kathayetyapi paṭhanti śrīsomānandapādā vyācakṣate ca tat tasmāditi| Yadvā tat kathaya yena tṛptiṁ paramānandamayīṁ labhe paramādvayanirvṛtisvātantryarasā bhavāmīti samanvayaḥ| Vrajāmītyapi pāṭhaḥ| Ahamityanena sarvapramātṛjīvanarūpameva satataṁ parāmṛśyate taccaivamabhihitasvarūpopadeśena pratyabhijñāya nijamīśvararupaṁ paripūrṇabhāvātmikāṁ tṛptiṁ vindatīti prāk prakaṭitameva| Taduktaṁ somānandapādaiḥ svavivṛtau
Hṛdyayo gamanaṁ jñānam
ityādi|
Iti śivarasaṁ pātuṁ yeṣāṁ pipāsati mānasaṁ satatamaśivadhvaṁse saktaṁ śivena niveśitam|
Hṛdayagaganagranthiṁ teṣāṁ vidārayituṁ haṭhādabhinava imāṁ praśnavyākhyāṁ vyadhāttrikatattvagām||
||2||
Thus (evam) now (idam), by gathering (saṅgraheṇa) the purports (tātparya) of the endless (ananta) questions (praśna) considered (nirūpita) in one and a half stanza (sa-ardha-śloka), this (etad) is (bhavati) said (in the stanza 2) (uktam). So (iti), (the second stanza) is appointed to (nirūpyate) (continuing) the investigation (nirṇetum):
The Power (śaktiḥ) who (yā) resides (sthā tu) in the Heart (hṛdaya) (is) Kaulikī (kaulikī), the Mistress (nāyikā) of kula or totality (kula). Talk (kathaya) to me (me) about Her (tām), oh Lord of the gods (deva-īśa), so that (yena) I (aham) (can) get (labhāmi) full satisfaction (tṛptim)||2||
(Firstly, Abhinavagupta divides the expression "Hṛdayasthā" into "Hṛt-aya-sthā":) "Hṛt" --lit. heart-- (hṛt) is (ātma) Pure Consciousness (saṁvid) whose Supreme (param) State or Position (sthānam) is being the Foundation (pratiṣṭhā) of all (sarvasya), i.e. of (such things as) blue color, pleasure, etc. (nīla-sukha-ādeḥ) and (ca) of body, vital energy, intellect and so forth (deha-prāṇa-buddhi-ādeḥ). The "aya" (ayā) of that (Hṛt) (tasya eva) (implies) the variety (bhedā) invented (kalpita) by Its own (nija) Absolute Freedom (svātantrya), i.e. the manifold (vicitrāṇi) cognitions (jñānāni) of a pot (ghaṭa), etc. (ādi). (And) this (iyam) Power (śaktiḥ) that (yā) resides (sthā) in That --viz. in "Hṛdaya"-- (tad) (is) full of (mayī) Vibration (sphuraṇa). The Mistress (nāyikā) of kula or totality (kula) causes (dāyinī) the throbbing manifestation (sphurattā) of body, vital energy, pleasure, etc. (śarīra-prāṇa-sukha-ādeḥ) in Her being (bhūtā) the Power (vīrya) of the group (cakrasya) of deities (devatā) (such as) Brāhmī (brāhmī), etc. (ādi). She is (asti) (also) One whose form (rūpā) is (being) the central nucleus (madhya-madhyama) of the whole group (nikhila... cakrasya) of sense organs (akṣa) (and) subtle channels (nāḍī), (and) whose essence (ātmā) is (being) the feminine and masculine genitals (karṇikā-liṅga) which are the place (sthāna) where procreation (takes place) (janana).
(She is called) Kaulikī (kaulikī) (because of) Her being (bhavā) in that kula or totality (tatra eva ca... kule) "Akula" --i.e. She transcends such a totality though She remains in it-- (akula-rūpā). Or else (yadvā), "Kaula" --viz. Śiva-- (kaulam) is That which is (bhavam... ātma) "Akula" (akula) in kula or totality (kule). (Then) She (sā) within (antar) whom (yasyām) that (Kaula) (tad) exists (bhavati) with identical nature (tādātmyena) (is known as) Kaulikī (kaulikī), because (hi) kula or totality (akula) remains (bhavati) in this way (tathā), i.e. sprung up (rūḍham eva) from the Light (prakāśa) of Akula (akula).
As (yad) has been stated (uktam) (in Spandakārikā-s I.8):
"But yet (api tu), by getting in touch (sparśāt) with the Force or Power (bala) of the Self (ātma... iti)".
Likewise (tathā), (in II.1 of the same scripture:)
"Grabbing hold (ākramya) of that (tad) Force (balam), the Mantra-s (mantrāḥ), full (śālinaḥ) of the omniscient (sarvajña) power (bala), proceed (pravartante) to occupy themselves with their (respective) functions (adhikārāya) (toward the embodied beings), just as (iva) the powers of perception and action (karaṇāni) of (those very) embodied beings (dehinām... iti) (proceed to occupy themselves with their own functions by also getting hold of that Force)".
(The expression "deveśa" is a way of) addressing (āmantraṇam) the Lord (īśasya) of gods (devānām) (such as) Brahmā, Viṣṇu, Rudra, etc. (brahma-viṣṇu-rudra-ādīnām).
Most venerable Somānanda (śrī-somānanda-pādāḥ) reads (paṭhanti) even (in his commentary) (api) "Tanme kathaya" (tad me kathaya iti) (instead of "Tāṁ me kathaya" or "Talk to me about Her"), and (ca) he explains (vyācakṣate) (the word) "tad" (there) (tad) as "therefore" (tasmāt iti) --i.e. "Therefore, talk to me"--. Or else (yadvā), (if "tad" would mean "That", the last part of the present stanza would mean,) according to the mutual connection of the words (samanvayaḥ): "Talk (kathaya) about That (tad) so that (yena) on the acquisition (labhe) of full satisfaction (tṛptim) replete with (mayīm) the Highest (parama) Bliss (ānanda) I become (bhavāmi) the Sap (rasā) of the Absolute Freedom (svātantrya) emerging from the Joy (nirvṛti) of the supreme (parama) non-dualism (advaya... iti)".
(Another) reading (pāṭhaḥ) (would) also (be) (api): "I (can) attain" (vrajāmi) [instead of "labhāmi" or "I (can) get" in the stanza]. "Aham" or "I" (aham iti), by this (word at the end of the stanza) (anena) (That) which is (rūpam eva) the Life (jīvana) of all (sarva) the knowers or experients (pramātṛ) (is) always (satatam) referred to (parāmṛśyate). And (ca) on that account (tad), such as was made evident (iti prakaṭitam eva) previously (prāk), after recognizing (pratyabhijñāya) the innate (nijam) nature of the Lord (īśvara-rupam) by the teaching (upadeśena) whose essence (sva-rūpa) was (already) so declared (evam-abhihita), one knows (vindati) the full satisfaction (tṛptim) consisting of (ātmikām) the Perfect (paripūrṇa) State (bhāva).
That (very truth) (tad) has been expressed (uktam) by most venerable Somānanda (somānanda-pādaiḥ) in his own complete commentary (sva-vivṛtau):
"(The term) 'aya' (in Hṛdaya) (ayaḥ) (implies) 'going, advancing' (gamanam), viz. knowledge (jñānam) in Hṛt or Heart (hṛdi)".
etcetera (iti-ādi).
(Now Abhinavagupta writes a stanza as the conclusion of his commentary on the stanzas 1, 1 ½ and 2:)
"Thus (iti), Abhinava --i.e. Abhinavagupta-- (abhinavaḥ) prepared (vyadhāt) this (imām) explanation (vyākhyām) about the question (of the Goddess) (praśna) —which --viz. the explanation-- refers to (gām) the very essence (tattva) of Trika (trika)— to cut asunder (vidārayitum) by force --i.e. by all means-- (haṭhāt) the knot (granthim) existing in the ether (gagana) of the heart (hṛdaya) of those (teṣām) whose (yeṣām) mind (mānasam), constantly (satatam) engaged in (saktam) the annihilation (dhvaṁse) of the state of non-Śiva --i.e. duality with reference to Śiva-- (aśiva) (as it has been) penetrated (niveśitam) by Śiva (śivena), (is) a thirst (pipāsati) for drinking (pātum) the Sap (rasam) of Śiva (śiva)".
||2||
Without a global long explanation yet
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