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Parātrīśikāvivaraṇa (Паратришика-виварарна): Строфы 5-8 - Часть 2 - Недвойственный Кашмирский Шиваизм
Стандартный перевод
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Introduction
Parātrīśikāvivaraṇa continues. Abhinavagupta keeps commenting on the stanzas 5 and 8 of Parātrīśikā.
This is the second part of the commentary on the stanzas 5-8.
I will write a "global long explanation" below the translation itself, as if I use the system based on individual "notes of explanation" as usual, there will be too many notes as to be practical. Besides, to program so many notes of explanation, one by one, would be extremely time-consuming too. With this "global long explanation" I will strive to make this text so understandable to the average reader as possible!
Abhinavagupta's Sanskrit will be in dark green color. In turn, within the transliteration, the Abhinavagupta's comments will be shown in black. Also, within the translation, the commentary by Abhinavagupta (i.e. the Vivaraṇa) will contain words in both black and red colors.
Read Parātrīśikāvivaraṇa and experience Supreme Ānanda or Divine Bliss, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Stanzas 5-8 (Second part of the commentary)
रागादिभिरेव च तथाविधत्वमस्येति रागादय एवाध्रियमानान् भावान् उक्तन्यायेन धारयन्तमीश्वरं प्रति प्रयोजकतां गच्छन्त्यतस्तस्यैव पुंस्त्वव्यपदेशकारणैकभूता द्वितीये णिचि उत्पन्ने धारणशब्दवाच्या णिजुत्पत्तावपि सर्वत्रैव प्रकृत्यर्थान्वयानपायो — ध्रियमाणतया प्रकाशमानस्यैव हि धार्यमाणता — प्रकाशनासञ्ज्ञा उपपद्यते। यथोक्तं मयैव शिवदृष्ट्यालोचने
प्रेर्योऽपि स भवेद्यस्य शक्तता नाम विद्यते।
इति। भर्तृहरिरपि
अप्रवृत्तस्य हि प्रैषे प्रच्छादेर्लोड्विधीयते।
प्रवृत्तस्य यदा प्रैषस्तदा स विषयो णिचः॥
इति। तदेवं धारणशब्देनापरशास्त्रेषु कञ्चुकनामधेयप्रसिद्धान्येव तत्त्वानीह निरूपितानि यदुक्तं श्रीतन्त्रसारे
धारयन्ति पशोः पाशान्भावान्स्वात्ममयांस्तथा।
विद्यामायानियत्याद्याः शोध्यास्तेन प्रयत्नतः॥
इति। यत्तु श्रीसोमानन्दपादैर्धारणशब्देनाङ्गानि निरूपितानि पक्षान्तराश्रयणेन तत्र परपक्षसर्वदृश्यत्वप्रथनमात्मन्यभिप्रायस्तेषां हीदृशी शैली
स्वपक्षान्परपक्षांश्च निःशेषेण न वेद यः।
स्वयं स संशयाम्भोधौ निमज्जंस्तारयेत्कथम्॥
इति। शादिक्षान्तं महामायाविद्येश्वरसदाशिवशक्त्याख्यं तत्त्वपञ्चकम्। तथाहि — मायातत्त्वस्योपरि विद्यातत्त्वाधश्चावश्यं तत्त्वान्तरेण भवितव्यम् — यत्र विज्ञानाकलानां स्थितिः। यथोक्तम्
मायोर्ध्वे शुद्धविद्याधः सन्ति विज्ञानकेवलाः।
इति। तथाहि महामायाभावे मायापदे प्रलयकेवलानामवस्थितिर्विद्यापदे च विद्येश्वरादीनाम् — इति किमिव तद् विज्ञानकेवलास्पदं स्यादत एव विद्यापदप्रच्युतानामप्येषां भेदमयभावराशिगतभिन्नवेद्यप्रथानुदयात् मायीयाभिधानमलानुल्लासे तत्र विज्ञानकेवलो मलैकयुक्त इत्यज्ञानात्मकाणवमलावलम्बित्वं श्रीपूर्वशास्त्रे कथितम्। त एव शुद्धविद्यापदानुग्रहाद्बोधिता मन्त्रतदीशादिभावभागिनो भवन्तीति। तत्रैवोक्तम्
विज्ञानकेवलानष्टौ बोधयामास पुद्गलान्।
इत्यादिना
मन्त्रमहेश्वरेशत्वे सन्नियोज्य ततः पुनः।
मन्त्राणामसृजत्तद्वत्सप्तकोटीः समण्डलाः॥
इत्यादिना च। केषुचित्तु शास्त्रेषु सा महामाया भेदमलाभावोपचाराद्विद्यातत्त्वशेषतयैव निर्णीयते क्वचित् पुनरज्ञानमलसद्भावोपरोधान्मायातत्त्वपुच्छतया यथा केषुचित् शास्त्रेषु रागतत्त्वं पुंस्येव लग्नमिति न पृथक् परामृष्टं यथा वा इहैव श्रीत्रिकागमेषु नियतिकालौ न पृथग् निरूपितौ। अत्र मते विद्याद्यनाश्रितशिवान्तं ब्रह्मपञ्चकम्। निर्णेष्यते चैतत्। एषां च तत्त्वानां बृंहत्त्व बृंहकत्वं च प्रायो भेदसमुत्तीर्णत्वात्संसारसूतिकर्तृत्वाच्च। एवमेतानि चतुस्त्रिंशत्तत्त्वानि प्रक्रियात्मना स्थितान्यकारमेवादिरूपतया भजन्ते। तत्रेदं विचार्यते — प्रथमतः शिवतत्त्वम् अ वर्गे ततो भूतानीत्यादि यावदन्ते शक्तितत्त्वम् — इति कोऽयं सृष्टिसंहारस्थित्यवतारक्रमाणां मध्यात्क्रमः सर्वत्र च श्रीमालिनीविजयोत्तरसिद्धातन्त्रस्वच्छन्दादिशास्त्रेषु क्षकारात्प्रभृति अवर्गान्तं पार्थिवादीनां शिवान्तानां तत्त्वानां निवेश उक्तः
आद्यधारिकया व्याप्तं तत्रैकं तत्त्वमिष्यते।
एकमेकं पृथक् क्षार्णं पदार्णमनुषु स्मरेत्॥
इत्यादिना तत्रैव च पुनर्भिन्नयोनिमालिनीभट्टारिकानुसारेण फकारादीनामभिन्नयोनिमातृकानिवेशावाप्ततत्त्वान्तरस्थितीनामपि
फे धरातत्त्वमुद्दिष्टं दादिझान्तेऽनुपूर्वशः।
त्रयोविंशत्यबादीनि प्रधानान्तानि लक्षयेत्॥
इत्यादिना पार्थिवादितत्त्वयोजना निरूपिता। पुनरपि च तत्रैव श्रीविद्यात्रयानुसारेण
निष्कले पदमेकार्णं त्र्यर्णैकार्णद्वयं द्वये।
इति परापराभट्टारिकानुसारेण ॐकारं शिवतत्त्वमघोर इत्यत्र शक्तितत्त्वमित्यादिक्रमेण तत्त्वयोजना। श्रीमदपराभट्टारिकाभिप्रायेण च
सार्धेनाण्डद्वयं व्याप्तमेकैकेन पृथग्द्वयम्।
अपरायाः समाख्याता व्याप्तिरेषा विलोमतः॥
इत्यादिना फट्कारे पार्थिवप्राकृताण्डद्वयं हुँकारे मायीयं ह्रीँकारे शाक्तमण्डं चेति तत्त्वनिवेशः। श्रीपराभट्टारिकाव्याप्तिनिरूपणे च
सार्णेन त्रितयं व्याप्तं त्रिशूलेन चतुर्थकम्।
सर्वातीतं विसर्गेण परा व्याप्तिरुदाहृता॥
इत्यन्यथैव प्रक्रियायोजनं निरूपितम्। पुनरपि मातृकासद्भावरतिशेखरकुलेश्वरादिमन्त्रभट्टारकाद्यभिप्रायेणान्यथा अन्यथा चापरतन्त्रेष्वप्येवमेव विपर्यस्तप्रायं बहु बहुशो निरूपितं तत् पुनरिह सर्वमेवान्यथेति परिदृश्यते — इति महानयमागमविदः स्वकटकक्षोभ इव सर्वविनाशकः समुद्भूतः। न च साङ्केतिकमिदम् — येन पुरुषेच्छावशोपकल्पितेन रूपेण चान्यथा अन्यथा निरूप्यमाणमिह सङ्गतं भवेद्यथा — दाक्षिणात्याश्चौरशब्देनौदनं व्यपदिशन्ति सैन्धवास्तु तेनैव दस्युमोदनं तु क्रूरश्रुत्या तया तु काश्मीरिका वितुषितयवगोधूमतण्डुलान् इति — साङ्केतिकत्वे ह्यनवस्थितत्वादपारमार्थिकत्वाच्च शोध्यशोधकभावाद्यनुपयोगादनिरूपणीयत्वमेव स्यात्। सङ्केतस्यापि परमार्थसत्तैव नहि सङ्केतो नाम अन्यः कश्चित् — ऋते परमेश्वरेच्छातः प्रसिद्धो हि सङ्केतो भगवदिच्छाप्रकल्पितस्तन्नामाक्षरलिप्यादिगताप्यायनादिकर्मविधिजनिततच्छान्तिकादिफलसम्पत्तेरिति चेत् — तर्हि एकेनैव सङ्केतेन सर्ववस्तुसम्पत्तौ किं सङ्केतान्तराश्रयेण। तदाश्रयणे वा स्वशास्त्रितशास्त्रान्तरीयलौकिकपार्षददैशिकगणकृतप्रतिपुरुषनियताद्यनन्तसङ्केतनिवेशनपूर्वकं तदपि निरूप्यमेव। न तावद्भिरुपयोग एतावतैव कार्यसिद्धिः — इत्यपि निरक्षरकुक्षिकुहरैरुच्यमानं श्रूयमाणं च शोभत एव। अविकला भगवदिच्छा न विचारपदवीमधिशेत इति चेत् — अलं ग्रन्थधारणवाचनव्याख्यानविचारणादिमिथ्यायासेन। परित्याज्य एवायं गुरुभारः। तूष्णींभावशरणैरेव स्थेयं भगवदिच्छैवोत्तारणीयमुत्तारयेत्तदिच्छैवानुग्रहात्मैवं विचारणायां पर्यवसाययति। न खलु पादप्रसारिकयैव सुखं शयानैर्भुञ्जानैश्च स्वयमविमृशद्भिः स्वापेक्षतीव्रतरादिपरमेश्वरानुग्रहोत्पन्नाधिकाधिकसूक्ष्मतमविमर्शकुशलधिषणापरिशीलनपराङ्मुखैर् वा स्थातव्यमिति। तत् सर्वथा विमृश्यमिदं वर्तते — इत्येतावन् न जहीमः। तदत्रावधार्य स्थीयतां यावत् परिहरामः। सर्वमिदं किञ्चिन् न वस्तुतश्चोद्यजातं परमेश्वर्यां परावाग्भुव्यनुत्तरदुर्घटकारितात्मकनिरपेक्षस्वातन्त्र्यसारायां पारतन्त्र्यांशलेशमात्रपरमाणुनाप्यनुपरक्तायाम् — इति प्रायः प्रागेव प्रतिसमाहितमदस्तथापि विस्तरतः परिह्रियते — यत् तावदुक्तं शिवतत्त्वं ततः पृथिवीत्यादि कोऽयं क्रम इति तन्न कश्चित्क्रमः — इति ब्रूमोऽक्रमं यदेतत् परं पारमेश्वरं विचित्रं गर्भीकृतानन्तवैचित्र्यं स्वातन्त्र्यं त्रिकार्थरूपं तदेवैतत् तथाहि — येयमपरा परापरा पराभट्टारिका पारमेश्वरी भैरवीया सत्ता सा सदाशिवतत्त्वानाश्रितशिवतत्त्वस्याप्युपरिवृत्तिः — तदन्तस्याप्यासनपक्षीकृतत्वात्। तथाहि
ईश्वरं च महाप्रेतं प्रहसन्तं सचेतनम्।
इत्यनेन सदाशिवान्तमासनं नादान्तपक्षनिविष्टं श्रीपूर्वशास्त्रोपसंहृतम्
इत्येवं सर्वमासनम्।
इत्युक्त्वा।
तस्य नाभ्युत्थितं शक्तिशूलशृङ्गत्रयं स्मरेत्
इति शक्तिव्यापिनीसमनात्मकशृङ्गत्रयमुक्तम्। तत्राप्युन्मनसोर्ध्वकुण्डलिकापदपरमधाम सितकमलत्रयरूपतया निरूपितमित्येतत् परमासनम् — परापर्यन्तत्वादिति तदुपरि च देवीनां स्थितिरिति। तदेतत्परं पश्यन्त्याख्यं ज्ञानशक्तेरेव पर्यन्तधाम नादाख्यरूपमतिक्रमणीयत्वेनैव स्थितम्। यथोक्तं शिवदृष्टौ
अथास्माकं ज्ञानशक्तिर्या सदाशिवरूपता।
वैयाकरणसाधूनां सा पश्यन्ती परा स्थितिः॥
इति।
प्रत्यगात्मनि हि बुद्धिः पश्यन्ती रुद्रदेवता। परं सदाशिवज्ञानशक्तावेवानाश्रितशिवशक्त्यात्मनि विश्राम्यति। मनोऽहङ्कारयोर्ब्रह्मविष्णुदेवतयोर्वैखरीमध्यमापदे पत्योरीशसदाशिवक्रियाशक्तिपदमेव परा प्रतिष्ठाभूः। इति तावद् आगमसिद्धं स्वसंवेदनबृंहितं च। तत् पश्यन्त्युपरि पराभूमिर्भगवती — यत्र सर्वमभेदेनैव भाति च विमृश्यते च। यद्यपि हि विद्यापदे मायापदेऽप्यभेदेन भासना स्थितापि तत्र विमर्शोऽन्यथा विद्यापदे हीदमिति प्रमातृप्रमेयजातमेकतोऽहमात्मनि सङ्क्रामेत्तदाच्छादितं विमृश्यते — अहमिदमिति तद् एतत् समाने चिदात्मन्यधिकरण उभयं प्रतिबिम्बितमभेदेनैवावभासमानं सामानाधिकरण्यमुक्तम्। अत एवेश्वरावस्थायां परापरात्मिकां दशां भावा भजन्ते तथैव मायाध्वनि अपराम्। न तु सैव परापराशक्तिरपरा वेति। अत एव यद् ईश्वरतत्त्वं प्रति अभिहितं श्रीमदुत्पलदेवपादैस्तत् प्रदर्शितागमविपर्यासशङ्कायुक्तम् — इति न मन्तव्यं मन्त्रमहेशादिषु तु रूपं बोधैकपरमार्थमप्यपरबोधैकपरमार्थादन्यदहम्। इदं पुनरिदमेवेति संविद् विज्ञानाकलानां तु बोधैकपरमार्थेनापि रूपेणाहं नेदमिति संवित्। अप्रबोधादहमित्येव तत्राप्रबुद्धं प्रलयकेवलिनामिदम्हमित्यप्रबुद्धमेवात्र मायापदे च तन्निर्विकल्पकताभासेन यद्यप्यस्ति तथाविध एव प्राणभूतो विमर्शस्तथापि तद्रूपव्यवहारकस्य तत्प्रसादासादितसत्ताकस्यापि तदव्यतिरिक्तस्यापि वा पश्चात्तनस्य विमर्शस्येदं शरीरादि अहमहं योऽसौ ज्ञातेदं घटादिकमिदं यत्तज् ज्ञेयमिति भेदेनैव विमर्शरूपतया व्यवहारो विकल्पात्मैव तत्र तु तथाविधत्वे कारणान्तरासंवेदनात्कल्प्यमानेऽपि च कारणे पुनरपि तथाविधबोधाविनिर्भागमात्रपर्यवसानात्तस्यैवाविकल्पसंविदात्मनस्तथा सामर्थ्यम्। तथा सामर्थ्ययोगादेव च तदनन्तवैचित्र्यात्मकमैश्वर्यमनपायि सिद्ध्येत्। अस्यां च सत्तायामैश्वर्यमनपेतं — यतो वैखर्यात्मन्येवं मायीये वेद्येऽपि वा मध्यमामये धाम्नि भासनातिरेकी न सम्भाव्य एवं विमर्शः। अत्र तु परसंविदि यथैव भासस्तथैव व्यवहारमयोऽपि विमर्शः। तेन — जल इव जलं ज्वालायामिव ज्वाला सर्वथा अभेदमया एव भावा भासन्ते न तु प्रतिबिम्बकल्पेनापि केवलम्। यावद् एषापि परमेश्वरी उपदेशाय निरूप्यते तावद् अधरसत्ताकॢप्त्या तथा भवति। एवं च भासात्मकं भैरवरूपं स्वतः सिद्धमनादि प्रथमं सर्वतश्चरमं च सर्वतश्च वर्तमानमिति किमपरं तत्रोच्यताम्। तत्त्वभावविकासात्ममयमात्मैक्येनैव स्वप्रकाशं प्रकाशयति तथैव च विमृशत्यनपेततथाचमत्कारत्वेऽपि। यच्च तत् तथा विमर्शनं तद् भाविमायीयानन्तसृष्टिसंहारलक्षकोट्यर्बुदपरार्धसाक्षात्कारिणि भासने भवन् तथारूपमेव भवति। तथा भवच्च तद् यदि सृष्टौ प्राथमिकं माध्यमिकं वा पदं भासनान्न विमृशेत्तत् पूर्वस्य तदुत्तरव्यभिचारणाशङ्कासम्भावनानपगमादपरिपूर्णप्रथितेतरभावराशिखण्डिताभेदकथम् अनिर्व्यूढपरभैरवमहाधामसमाश्रिताधस्तनपश्यन्त्यादिनिष्ठभेदासूत्रणात्मकं तथाविधवस्तुपोषणवशनाममात्रीभूतपराभट्टारिकारूपं भवेत्। एतादृशधारारोहणाभावे च न किञ्चिद् इदं विजृम्भमाणं भासेत विजृम्भेतेति। व्रजत्वपूर्णता प्रतिष्ठितभावराशिरभेदकथा खण्ड्यतां मा निर्वाक्षीद्भैरवाश्रयता भेदकलङ्कमुद्वहतु नामधेयमात्रेण परत्वम् — इति न वक्तुं युक्तम्।...
Rāgādibhireva ca tathāvidhatvamasyeti rāgādaya evādhriyamānān bhāvān uktanyāyena dhārayantamīśvaraṁ prati prayojakatāṁ gacchantyatastasyaiva puṁstvavyapadeśakāraṇaikabhūtā dvitīye ṇici utpanne dhāraṇaśabdavācyā ṇijutpattāvapi sarvatraiva prakṛtyarthānvayānapāyo — Dhriyamāṇatayā prakāśamānasyaiva hi dhāryamāṇatā — Prakāśanāsañjñā upapadyate| Yathoktaṁ mayaiva śivadṛṣṭyālocane
Preryo'pi sa bhavedyasya śaktatā nāma vidyate|
iti| Bhartṛharirapi
Apravṛttasya hi praiṣe pracchāderloḍvidhīyate|
Pravṛttasya yadā praiṣastadā sa viṣayo ṇicaḥ||
iti| Tadevaṁ dhāraṇaśabdenāparaśāstreṣu kañcukanāmadheyaprasiddhānyeva tattvānīha nirūpitāni yaduktaṁ śrītantrasāre
Dhārayanti paśoḥ pāśānbhāvānsvātmamayāṁstathā|
Vidyāmāyāniyatyādyāḥ śodhyāstena prayatnataḥ||
iti| Yattu śrīsomānandapādairdhāraṇaśabdenāṅgāni nirūpitāni pakṣāntarāśrayaṇena tatra parapakṣasarvadṛśyatvaprathanamātmanyabhiprāyasteṣāṁ hīdṛśī śailī
Svapakṣānparapakṣāṁśca niḥśeṣeṇa na veda yaḥ|
Svayaṁ sa saṁśayāmbhodhau nimajjaṁstārayetkatham||
iti| Śādikṣāntaṁ mahāmāyāvidyeśvarasadāśivaśaktyākhyaṁ tattvapañcakam| Tathāhi — Māyātattvasyopari vidyātattvādhaścāvaśyaṁ tattvāntareṇa bhavitavyam — Yatra vijñānākalānāṁ sthitiḥ| Yathoktam
Māyordhve śuddhavidyādhaḥ santi vijñānakevalāḥ|
iti| Tathāhi mahāmāyābhāve māyāpade pralayakevalānāmavasthitirvidyāpade ca vidyeśvarādīnām — Iti kimiva tad vijñānakevalāspadaṁ syādata eva vidyāpadapracyutānāmapyeṣāṁ bhedamayabhāvarāśigatabhinnavedyaprathānudayāt māyīyābhidhānamalānullāse tatra vijñānakevalo malaikayukta ityajñānātmakāṇavamalāvalambitvaṁ śrīpūrvaśāstre kathitam| Ta eva śuddhavidyāpadānugrahādbodhitā mantratadīśādibhāvabhāgino bhavantīti| Tatraivoktam
Vijñānakevalānaṣṭau bodhayāmāsa pudgalān|
ityādinā
Mantramaheśvareśatve sanniyojya tataḥ punaḥ|
Mantrāṇāmasṛjattadvatsaptakoṭīḥ samaṇḍalāḥ||
ityādinā ca| Keṣucittu śāstreṣu sā mahāmāyā bhedamalābhāvopacārādvidyātattvaśeṣatayaiva nirṇīyate kvacit punarajñānamalasadbhāvoparodhānmāyātattvapucchatayā yathā keṣucit śāstreṣu rāgatattvaṁ puṁsyeva lagnamiti na pṛthak parāmṛṣṭaṁ yathā vā ihaiva śrītrikāgameṣu niyatikālau na pṛthag nirūpitau| Atra mate vidyādyanāśritaśivāntaṁ brahmapañcakam| Nirṇeṣyate caitat| Eṣāṁ ca tattvānāṁ bṛṁhattva bṛṁhakatvaṁ ca prāyo bhedasamuttīrṇatvātsaṁsārasūtikartṛtvācca| Evametāni catustriṁśattattvāni prakriyātmanā sthitānyakāramevādirūpatayā bhajante| Tatredaṁ vicāryate — Prathamataḥ śivatattvam a varge tato bhūtānītyādi yāvadante śaktitattvam — Iti ko'yaṁ sṛṣṭisaṁhārasthityavatārakramāṇāṁ madhyātkramaḥ sarvatra ca śrīmālinīvijayottarasiddhātantrasvacchandādiśāstreṣu kṣakārātprabhṛti avargāntaṁ pārthivādīnāṁ śivāntānāṁ tattvānāṁ niveśa uktaḥ
Ādyadhārikayā vyāptaṁ tatraikaṁ tattvamiṣyate|
Ekamekaṁ pṛthak kṣārṇaṁ padārṇamanuṣu smaret||
ityādinā tatraiva ca punarbhinnayonimālinībhaṭṭārikānusāreṇa phakārādīnāmabhinnayonimātṛkāniveśāvāptatattvāntarasthitīnāmapi
Phe dharātattvamuddiṣṭaṁ dādijhānte'nupūrvaśaḥ|
Trayoviṁśatyabādīni pradhānāntāni lakṣayet||
ityādinā pārthivāditattvayojanā nirūpitā| Punarapi ca tatraiva śrīvidyātrayānusāreṇa
Niṣkale padamekārṇaṁ tryarṇaikārṇadvayaṁ dvaye|
iti parāparābhaṭṭārikānusāreṇa oṁkāraṁ śivatattvamaghora ityatra śaktitattvamityādikrameṇa tattvayojanā| Śrīmadaparābhaṭṭārikābhiprāyeṇa ca
Sārdhenāṇḍadvayaṁ vyāptamekaikena pṛthagdvayam|
Aparāyāḥ samākhyātā vyāptireṣā vilomataḥ||
ityādinā phaṭkāre pārthivaprākṛtāṇḍadvayaṁ hum̐kāre māyīyaṁ hrīm̐kāre śāktamaṇḍaṁ ceti tattvaniveśaḥ| Śrīparābhaṭṭārikāvyāptinirūpaṇe ca
Sārṇena tritayaṁ vyāptaṁ triśūlena caturthakam|
Sarvātītaṁ visargeṇa parā vyāptirudāhṛtā||
ityanyathaiva prakriyāyojanaṁ nirūpitam| Punarapi mātṛkāsadbhāvaratiśekharakuleśvarādimantrabhaṭṭārakādyabhiprāyeṇānyathā anyathā cāparatantreṣvapyevameva viparyastaprāyaṁ bahu bahuśo nirūpitaṁ tat punariha sarvamevānyatheti paridṛśyate — Iti mahānayamāgamavidaḥ svakaṭakakṣobha iva sarvavināśakaḥ samudbhūtaḥ| Na ca sāṅketikamidam — Yena puruṣecchāvaśopakalpitena rūpeṇa cānyathā anyathā nirūpyamāṇamiha saṅgataṁ bhavedyathā — Dākṣiṇātyāścauraśabdenaudanaṁ vyapadiśanti saindhavāstu tenaiva dasyumodanaṁ tu krūraśrutyā tayā tu kāśmīrikā vituṣitayavagodhūmataṇḍulān iti — Sāṅketikatve hyanavasthitatvādapāramārthikatvācca śodhyaśodhakabhāvādyanupayogādanirūpaṇīyatvameva syāt| Saṅketasyāpi paramārthasattaiva nahi saṅketo nāma anyaḥ kaścit — Ṛte parameśvarecchātaḥ prasiddho hi saṅketo bhagavadicchāprakalpitastannāmākṣaralipyādigatāpyāyanādikarmavidhijanitatacchāntikādiphalasampatteriti cet — Tarhi ekenaiva saṅketena sarvavastusampattau kiṁ saṅketāntarāśrayeṇa| Tadāśrayaṇe vā svaśāstritaśāstrāntarīyalaukikapārṣadadaiśikagaṇakṛtapratipuruṣaniyatādyanantasaṅketaniveśanapūrvakaṁ tadapi nirūpyameva| Na tāvadbhirupayoga etāvataiva kāryasiddhiḥ — Ityapi nirakṣarakukṣikuharairucyamānaṁ śrūyamāṇaṁ ca śobhata eva| Avikalā bhagavadicchā na vicārapadavīmadhiśeta iti cet — Alaṁ granthadhāraṇavācanavyākhyānavicāraṇādimithyāyāsena| Parityājya evāyaṁ gurubhāraḥ| Tūṣṇīṁbhāvaśaraṇaireva stheyaṁ bhagavadicchaivottāraṇīyamuttārayettadicchaivānugrahātmaivaṁ vicāraṇāyāṁ paryavasāyayati| Na khalu pādaprasārikayaiva sukhaṁ śayānairbhuñjānaiśca svayamavimṛśadbhiḥ svāpekṣatīvratarādiparameśvarānugrahotpannādhikādhikasūkṣmatamavimarśakuśaladhiṣaṇāpariśīlanaparāṅmukhair vā sthātavyamiti| Tat sarvathā vimṛśyamidaṁ vartate — Ityetāvan na jahīmaḥ| Tadatrāvadhārya sthīyatāṁ yāvat pariharāmaḥ| Sarvamidaṁ kiñcin na vastutaścodyajātaṁ parameśvaryāṁ parāvāgbhuvyanuttaradurghaṭakāritātmakanirapekṣasvātantryasārāyāṁ pāratantryāṁśaleśamātraparamāṇunāpyanuparaktāyām — Iti prāyaḥ prāgeva pratisamāhitamadastathāpi vistarataḥ parihriyate — Yat tāvaduktaṁ śivatattvaṁ tataḥ pṛthivītyādi ko'yaṁ krama iti tanna kaścitkramaḥ — Iti brūmo'kramaṁ yadetat paraṁ pārameśvaraṁ vicitraṁ garbhīkṛtānantavaicitryaṁ svātantryaṁ trikārtharūpaṁ tadevaitat tathāhi — Yeyamaparā parāparā parābhaṭṭārikā pārameśvarī bhairavīyā sattā sā sadāśivatattvānāśritaśivatattvasyāpyuparivṛttiḥ — Tadantasyāpyāsanapakṣīkṛtatvāt| Tathāhi
Īśvaraṁ ca mahāpretaṁ prahasantaṁ sacetanam|
Ityanena sadāśivāntamāsanaṁ nādāntapakṣaniviṣṭaṁ śrīpūrvaśāstropasaṁhṛtam
Ityevaṁ sarvamāsanam|
ityuktvā|
Tasya nābhyutthitaṁ śaktiśūlaśṛṅgatrayaṁ smaret
iti śaktivyāpinīsamanātmakaśṛṅgatrayamuktam| Tatrāpyunmanasordhvakuṇḍalikāpadaparamadhāma sitakamalatrayarūpatayā nirūpitamityetat paramāsanam — Parāparyantatvāditi tadupari ca devīnāṁ sthitiriti| Tadetatparaṁ paśyantyākhyaṁ jñānaśaktereva paryantadhāma nādākhyarūpamatikramaṇīyatvenaiva sthitam| Yathoktaṁ śivadṛṣṭau
Athāsmākaṁ jñānaśaktiryā sadāśivarūpatā|
Vaiyākaraṇasādhūnāṁ sā paśyantī parā sthitiḥ||
iti|
Pratyagātmani hi buddhiḥ paśyantī rudradevatā| Paraṁ sadāśivajñānaśaktāvevānāśritaśivaśaktyātmani viśrāmyati| Mano'haṅkārayorbrahmaviṣṇudevatayorvaikharīmadhyamāpade patyorīśasadāśivakriyāśaktipadameva parā pratiṣṭhābhūḥ| Iti tāvad āgamasiddhaṁ svasaṁvedanabṛṁhitaṁ ca| Tat paśyantyupari parābhūmirbhagavatī — Yatra sarvamabhedenaiva bhāti ca vimṛśyate ca| Yadyapi hi vidyāpade māyāpade'pyabhedena bhāsanā sthitāpi tatra vimarśo'nyathā vidyāpade hīdamiti pramātṛprameyajātamekato'hamātmani saṅkrāmettadācchāditaṁ vimṛśyate — Ahamidamiti tad etat samāne cidātmanyadhikaraṇa ubhayaṁ pratibimbitamabhedenaivāvabhāsamānaṁ sāmānādhikaraṇyamuktam| Ata eveśvarāvasthāyāṁ parāparātmikāṁ daśāṁ bhāvā bhajante tathaiva māyādhvani aparām| Na tu saiva parāparāśaktiraparā veti| Ata eva yad īśvaratattvaṁ prati abhihitaṁ śrīmadutpaladevapādaistat pradarśitāgamaviparyāsaśaṅkāyuktam — Iti na mantavyaṁ mantramaheśādiṣu tu rūpaṁ bodhaikaparamārthamapyaparabodhaikaparamārthādanyadaham| Idaṁ punaridameveti saṁvid vijñānākalānāṁ tu bodhaikaparamārthenāpi rūpeṇāhaṁ nedamiti saṁvit| Aprabodhādahamityeva tatrāprabuddhaṁ pralayakevalināmidamhamityaprabuddhamevātra māyāpade ca tannirvikalpakatābhāsena yadyapyasti tathāvidha eva prāṇabhūto vimarśastathāpi tadrūpavyavahārakasya tatprasādāsāditasattākasyāpi tadavyatiriktasyāpi vā paścāttanasya vimarśasyedaṁ śarīrādi ahamahaṁ yo'sau jñātedaṁ ghaṭādikamidaṁ yattaj jñeyamiti bhedenaiva vimarśarūpatayā vyavahāro vikalpātmaiva tatra tu tathāvidhatve kāraṇāntarāsaṁvedanātkalpyamāne'pi ca kāraṇe punarapi tathāvidhabodhāvinirbhāgamātraparyavasānāttasyaivāvikalpasaṁvidātmanastathā sāmarthyam| Tathā sāmarthyayogādeva ca tadanantavaicitryātmakamaiśvaryamanapāyi siddhyet| Asyāṁ ca sattāyāmaiśvaryamanapetaṁ — Yato vaikharyātmanyevaṁ māyīye vedye'pi vā madhyamāmaye dhāmni bhāsanātirekī na sambhāvya evaṁ vimarśaḥ| Atra tu parasaṁvidi yathaiva bhāsastathaiva vyavahāramayo'pi vimarśaḥ| Tena — Jala iva jalaṁ jvālāyāmiva jvālā sarvathā abhedamayā eva bhāvā bhāsante na tu pratibimbakalpenāpi kevalam| Yāvad eṣāpi parameśvarī upadeśāya nirūpyate tāvad adharasattākḷptyā tathā bhavati| Evaṁ ca bhāsātmakaṁ bhairavarūpaṁ svataḥ siddhamanādi prathamaṁ sarvataścaramaṁ ca sarvataśca vartamānamiti kimaparaṁ tatrocyatām| Tattvabhāvavikāsātmamayamātmaikyenaiva svaprakāśaṁ prakāśayati tathaiva ca vimṛśatyanapetatathācamatkāratve'pi| Yacca tat tathā vimarśanaṁ tad bhāvimāyīyānantasṛṣṭisaṁhāralakṣakoṭyarbudaparārdhasākṣātkāriṇi bhāsane bhavan tathārūpameva bhavati| Tathā bhavacca tad yadi sṛṣṭau prāthamikaṁ mādhyamikaṁ vā padaṁ bhāsanānna vimṛśettat pūrvasya taduttaravyabhicāraṇāśaṅkāsambhāvanānapagamādaparipūrṇaprathitetarabhāvarāśikhaṇḍitābhedakatham anirvyūḍhaparabhairavamahādhāmasamāśritādhastanapaśyantyādiniṣṭhabhedāsūtraṇātmakaṁ tathāvidhavastupoṣaṇavaśanāmamātrībhūtaparābhaṭṭārikārūpaṁ bhavet| Etādṛśadhārārohaṇābhāve ca na kiñcid idaṁ vijṛmbhamāṇaṁ bhāseta vijṛmbheteti| Vrajatvapūrṇatā pratiṣṭhitabhāvarāśirabhedakathā khaṇḍyatāṁ mā nirvākṣīdbhairavāśrayatā bhedakalaṅkamudvahatu nāmadheyamātreṇa paratvam — Iti na vaktuṁ yuktam|...
(As) His (asya) state of having such (limited) qualities (tathāvidhatvam) (appears) through Rāga, etc. (rāga-ādibhiḥ eva... iti), only Rāga, etc. (rāga-ādayaḥ eva) assume the state of agents --i.e. the ones that "cause"-- (prayojakatām gacchanti) with regard to (prati) the Lord (īśvaram) (so that He) holds (dhārayantam), according to the method which has been mentioned (uktanyāyena), (those limited) states (bhāvān) which are to be held (ādhriyamānān). For this reason (atas), when the second causative form (of the root "dhṛ" --to hold--) takes place (dvitīye ṇici utpanne), (Rāga, etc.) become (bhūtāḥ) the sole (eka) cause (kāraṇa) of the designation (vyapadeśa) "state of paśu --a limited individual--" (puṁstva) in His case (tasya eva). Hence they are spoken about (vācyāḥ) by the word (śabda) "Dhāraṇā" (dhāraṇa). Even if (api) the causative form of a verb comes into being (ṇij-utpattau), there is in no case any loss (sarvatra eva... anapāyaḥ) of the connection (anvaya) with the meaning (artha) of the root (prakṛti). (In this way,) the state of being the holder (dhāryamāṇatā) is certainly applicable to that which has been manifested (prakāśamānasya eva hi) with a state of being held (dhriyamāṇatayā) --in short, Rāga, etc. have been manifested by the Lord and they are consequently "held" by Him... anyway, the state of being "holders" can also be applicable to them--. (As a result,) a harmony (sañjñā) in the teaching (prakāśanā) is produced (upapadyate).
As (yathā) I myself have said (uktam mayā eva) in Śivadṛṣṭyālocana (śivadṛṣṭyālocane):
"He (saḥ) is (bhavet) 'prerya' --fit to be impelled-- (preryaḥ api) in whom (yasya) there is (vidyate) truly (nāma) competence (śaktatā... iti) (to be impelled)".
Bhartṛhari (bhartṛhariḥ) also (api) (expressed the following:)
"In the case of a verb relating to a question, etc. (praccha-ādeḥ) with reference to (a subject) who has not yet begun to act (apravṛttasya), it --such a verb-- is arranged (vidhīyate) in Imperative mood (loṭ) when a command is given (praiṣe). (Nonetheless,) in the case of (a subject) who has begun to act (pravṛttasya) when (yadā) the command (praiṣaḥ) (has been given), then (tadā) that (saḥ) (is) the sphere (viṣayaḥ) of the causative forms (of such a verb) (ṇicaḥ... iti)".
So (tad evam), the categories (tattvāni) known (prasiddhāni eva) by the appellative (nāmadheya) "Kañcuka" --sheath-- (kañcuka) in other scriptures (apara-śāstreṣu) are here --in this book-- defined (iha nirūpitāni) by the word (śabdena) "Dhāraṇā" (dhāraṇa). As (yad) has been declared (uktam) in venerable Tantrasāra (śrī-tantrasāre):
"Vidyā, Māyā, Niyati, etc. (vidyā-māyā-niyati-ādyāḥ) employ (dhārayanti) so (tathā) their own (sva-ātma-mayān) states (bhāvān) as nooses --i.e. bonds-- (pāśān) in the case of the paśu --the limited individual-- (paśoḥ). Therefore (tena), they are to be purified (śodhyāḥ) by effort (prayatnataḥ... iti)".
However (yad tu), by having recourse to (āśrayaṇena) another (antara) viewpoint (pakṣa), the limbs or members --i.e. the constituents-- (aṅgāni) are defined (nirūpitāni) by most revered Somānanda (śrī-somānanda-pādaiḥ) through the word (śabdena) "Dhāraṇā" (dhāraṇa). There --viz. in his commentary-- (tatra), the meaning (abhiprāyaḥ) (is) a display (prathanam) of the state of being perceptible (dṛśyatva) with reference to the Self (ātmani) in the case of all (that is perceived) --including Rāga, etc.-- (sarva) by the limited individual (para-pakṣa). Such (īdṛśī) (is his) particular interpretation (śailī) about them --about the constituents designated with the word "Dhāraṇā"-- (teṣām):
"He (saḥ) himself (svayam) is sinking (nimajjan) in the ocean (ambhodhau) of doubts (saṁśaya) who (yaḥ) does not (na) completely (niḥśeṣeṇa) know (veda) the supreme experients (sva-pakṣān) and (ca) the limited individuals (parapakṣān). How (katham) could he make (the limited individuals) cross (tārayet... iti) (that ocean then)?".
(The group of letters) beginning with (ādi) "śa" (śa) (and) ending in (antam) "kṣa" (kṣa) --i.e. śa, ṣa, sa, ha and kṣa-- (constitutes) a quintet (pañcakam) of categories (tattva) called (ākhyam) Mahāmāyā (mahā-māyā), Sadvidyā (vidyā), Īśvara (īśvara), Sadāśiva (sadāśiva) (and) Śakti (śakti). In like manner (tathāhi), above (upari) the category (tattvasya) of Māyā (māyā) --category 6-- and (ca) below (adhas) the category (tattva) of Sadvidyā (vidyā) --category 5-- there must certainly be (avaśyam... bhavitavyam) (something) between (antareṇa) (those two) categories (tattva). (Yes indeed!, because) the state (sthitiḥ) of the Vijñānākala-s --also known as "Vijñānākevala-s" or "Vijñānākevalī-s"-- (vijñāna-akalānām) is there (yatra). As (yathā) has been described (uktam) (somewhere:)
"Above (ūrdhve) Māyā (māyā) (and) below (adhas) Śuddhavidyā --also called Sadvidyā-- (śuddhavidyā) exist (santi) the Vijñānakevala-s (vijñāna-kevalāḥ... iti)".
So (tathāhi), in the absence (abhāve) of the Mahāmāyā (mahā-māyā), there is an abiding (avasthitiḥ) of the Pralayakevala-s --also called Pralayākala-s-- (pralaya-kevalānām) in the state (pade) of Māyā (māyā) --category 6-- and (ca) of the Vidyeśvara-s, etc. (vidyā-īśvara-ādīnām) in the state (pade) of Sadvidyā (vidyā) --category 5--. In this way (iti), what could possibly be (kim iva... syāt) the abode (tad... āspadam) of the Vijñānakevala-s (vijñāna-kevala) (then)? On this account (atas eva), not existing the appearance (anullāse) of the impurity (mala) whose name is (abhidhāna) Māyīya (māyīya) since there is no emergence (anudayāt) of an spreading out (prathā) of different (bhinna) knowables (vedya) connected with (gata) a multitude (rāśi) of states (bhāva) replete with (maya) dualism (bheda) in the case of these who have fallen from the state of Sadvidyā --i.e. the Vijñānākala-s-- (vidyā-pada-pracyutānām api eṣām), in venerable Mālinīvijayatantra (śrī-pūrva-śāstre) has been stated (kathitam) (in this way) that (the Vijñānākala-s only experience) dependence on (avalambitvam) the impurity (mala) (known as) Āṇava (āṇava), which consists of (ātmaka) primordial ignorance (ajñāna): "There (tatra), the Vijñānakevala (vijñāna-kevalaḥ) is endowed with (yuktaḥ) only one (eka) impurity (mala... iti)".
They alone --the Vijñānākala-s-- (te eva), being (duly) awakened (bodhitāḥ) through the Grace (anugrahāt) of the state (pada) of Śuddhavidyā --category 5-- (śuddha-vidyā), are entitled to (bhāginaḥ bhavanti) the state (pada) of Mantra (mantra), Lord (īśa) of that --i.e. of the Mantra-- (tad), etc. (ādi). In that very (Mālinīvijayatantra) (tatra eva) it is declared (uktam):
"(Śiva --in the form of Anantabhaṭṭāraka, the presiding deity of the fifth tattva or category--) awakened (bodhayāmāsa) eight (aṣṭau) limited experients (pudgalān) who had become Vijñānakevala-s (vijñāna-kevalān)".
etcetera (iti-ādinā). And also (api) (in the same revealed scripture it is affirmed that:)
"Having appointed (those eight Vidyeśvara-s) to (sanniyojya) the supremacy (īśatve) of Great Lords of the Mantra (mantra-mahā-īśvara), afterward (tatas punar) (He --viz. Śiva as Anantabhaṭṭāraka--), like them --i.e. appearing as those eight Vidyeśvara-s-- (tadvat), emitted (asṛjat) seventy million mantra-s (mantrāṇām... sapta-koṭīḥ) along with their (respective) 'maṇḍala-s' (sa-maṇḍalāḥ)".
etcetera (iti-ādinā).
However (tu), in some scriptures (keṣucid... śāstreṣu), the Mahāmāyā (sā mahā-māyā), under the pretext of (upacārāt) the absence (abhāva) of the impurity (mala) relating to dualism (bheda) (in her case) --i.e. there is no Māyīyamala in Mahāmāyā, and accordingly Kārmamala cannot emerge either--, is determined (nirṇīyate) as being the last portion (śeṣatayā eva) of the category (tattva) (called) Sadvidyā --the fifth one-- (vidyā). And elsewhere again (kvacid punar), due to the obstruction (uparodhāt) (known as) the existence (sadbhāva) of the impurity (mala) relating to the primordial ignorance (ajñāna) --i.e. due to the presence of Āṇavamala in Mahāmāyā--, (she is determined) as being the last part (pucchatayā) of the category (tattva) (whose name is) Māyā --the sixth one-- (māyā); just as (yathā) in some scriptures (keṣucid), (since) the Rāga category --the ninth one-- (rāga-tattvam) is clung to (lagnam) the Puruṣa category --the twelfth one-- (puṁsi eva... iti), it --viz. Rāga-- is not (na) considered (parāmṛṣṭam) separately (pṛthak); or (vā) just as (yathā) right here (iha eva), in the venerable revealed scriptures of Trika --i.e. in Parātrīśikā and so forth-- (śrī-trika-āgameṣu), Niyati and Kāla --categories 11 and 10, respectively-- (niyati-kālau) are not (na) ascertained (nirūpitau) separately (from Rāga and Kalā --categories 9 and 7--) (pṛthak).
From this viewpoint (atra mate), the quintet (pañcakam) of Brahma-s (brahma) begins (ādi) in Sadvidyā --the fifth tattva or category-- (vidyā) (and) ends in (antam) Anāśritaśiva (anāśrita-śiva).
This (etad) will be investigated and determined (later on) (nirṇeṣyate ca).
(The abovementioned five categories are called Brahma-s from the root "bṛṁh" - "to grow", since in them) there is abundantly a state of growing (bṛṁhattvam... prāyas) as well as (ca) a state of making grow (bṛṁhakatvam). (Why?) Because (they grow), i.e. because they transcend (samuttīrṇatvāt) dualism (bheda) and (ca) because (they make grow), i.e. because they manufacture (kartṛtvāt) the offspring (sūti) of the transmigratory existence (saṁsāra).
Thus (evam), these (etāni) thirty-four (catustriṁśat) categories or tattva-s (tattvāni), which have been established (sthitāni) by following the (previous) procedure (prakriyā-ātmanā), turn to (bhajante) the "a" sound (a-kāram) alone (eva) as being (rūpatayā) the Primordial (letter) (ādi).
Under those circumstances (tatra), this (idam) is to be examined (vicāryate): Firstly (prathamataḥ) the Śiva category (śiva-tattvam) is in the "a" group (a varge). After that (tatas), there are the (five) gross elements --categories 32 to 36--, etc. (bhūtāni-iti-ādi) --in the "ka" group, etc.--, extending so far (yāvat) as the Śakti category --assigned to the "kṣa" letter-- (śakti-tattvam) in the end (ante). So (iti), what (kaḥ) is this (ayam) succession (kramaḥ) in the middle of (madhyāt) successions (kramāṇām) of descents (avatāra) pertaining to manifestation, withdrawal and maintenance (sṛṣṭi-saṁhāra-sthiti)? In all the scriptures (sarvatra ca... śāstreṣu) (such as) the venerable Mālinīvijayottaratantra --also called simply "Mālinīvijayatantra"--, Siddhātantra, Svacchandatantra, etc. (śrī-mālinīvijayottara-siddhātantra-svacchanda-ādi), the arrangement (niveśaḥ) of the tattva-s or categories (tattvānām) beginning with (ādīnām) the one related to the earth element --category 36-- (pārthiva) (and) ending in (antānām) Śiva (śiva), from the "kṣa" sound (kṣa-kārāt prabhṛti) up to (antam) the "a" group (a-varga), has been stated (uktaḥ) (in this way. For instance, in Mālinīvijayatantra:)
"(The Pṛthivī egg --Pṛthivyaṇḍa--) is pervaded (vyāptam) by the primordial Dhārikā(kalā) (ādya-dhārikayā). In that (egg) (tatra), (only) one (ekam) tattva or category (tattvam) is acknowledged (iṣyate) --viz. Pṛthivī or earth, the lowest gross element--. With reference to the (group of) word, letter and mantra (pada-arṇa-manuṣu), one should think of (them) (smaret) separately (pṛthak), one by one (ekam ekam), as being the "kṣa" letter (kṣa-arṇam), (which also takes the form of the 'kṣa' word and the 'kṣa' mantra)".
etcetera (iti-ādinā). However (punar), in that very (revealed scripture) (tatra eva ca), with respect to the "pha" sound and so forth (pha-kāra-ādīnām), in conformity with (anusāreṇa) the most revered (bhaṭṭārikā) Mālinī --the promiscuous arrangement of the Sanskrit alphabet, which begins with "na" and ends in "pha"-- (mālinī) consisting of mixed (bhinna) letters --both vowels and consonants-- (yoni), they --"pha"... and so forth-- attain a (similar) position within the tattva-s or categories (avāpta-tattva-antara-sthitīnām) in the Mātṛkā (mātṛkā) arrangement (of the alphabet) (niveśa) --also called "non-promiscuous" arrangement--, which consists of letters that are not mixed --the vowels are separated from the consonants-- (abhinna-yoni) --for example, just like "kṣa", the last letter in the Mātṛkā arrangement of the alphabet, is assigned to the last tattva, i.e. Pṛthivī, the earth element, in the same way, "pha", the last letter in the Mālinī arrangement is also assigned to the same tattva, i.e. Pṛthivī... and the same thing happens to the rest of letters... in other words, the position is the same but the letters assigned to each category differ between these two types of arrangements because the letters are "ordered" differently-- . (By the following stanza of Mālinīvijayatantra,) is ascertained (nirūpitā) the arrangement (yojanā) of the tattva-s or categories (tattva-s) (such as) that one relating to the earth element (pārthiva), etc. (ādi):
"The earth category --viz. Pṛthivī-- (dharā-tattvam) is mentioned (uddiṣṭam) as residing in 'pha' (phe). (Next,) from 'da' (da-ādi) up to 'jha' (jha-ānte), one should mark (lakṣayet), in regular order (anupūrvaśas), twenty-three (categories) (trayas-viṁśati), beginning with (ādīni) the water element --category 35-- (aba) (and) ending in (antāni) Pradhāna --also called Prakṛti, the category 13-- (pradhāna)".
etcetera (iti-ādinā).
And (ca) once again (punar api) in that very (revealed scripture) (tatra eva), (it is affirmed,) in conformity with (anusāreṇa) the venerable three Vidyā-s --viz. Parā, Parāparā and Aparā-- (śrī-vidyā-traya), (that:)
"The word (padam) composed of one letter --i.e. 'Om̐'-- (eka-arṇam) resides in the One who is without parts --in the Śiva category, the first one-- (niṣkale), (while) the two (words) (dvayam) composed of three letters (tri-arṇa) (and) one letter (eka-arṇa) --i.e. 'Aghore' and 'Hrīm̐', respectively-- reside in (the other) two (categories) --viz. in Śakti and Sadāśiva, the second and third categories-- (dvaye... iti) --the text refers to 'Sanskrit' letters, obviously--".
In conformity with (anusāreṇa) the most venerable Parāparā (parā-aparā-bhaṭṭārikā), in this context (atra) the "Om̐" sound (oṁ-kāram) pertains to the Śiva category (śiva-tattvam) (and) Aghore (aghore iti) pertains to the Śakti category (śakti-tattvam). The arrangement (yojanā) of the categories (tattva) begins in this order (iti-ādi-krameṇa). Also (ca), from the viewpoint (abhiprāyeṇa) of the most venerable (śrīmat... bhaṭṭārikā) Aparā (aparā), (this can be said):
"Two eggs --i.e. Pṛthivī and Prakṛti eggs-- (aṇḍa-dvayam) are pervaded (vyāptam) by one and a half (letters) --i.e. 'Phaṭ'-- (sa-ardhena), (while) the (other) two (remaining eggs) --i.e. Māyā and Śakti eggs-- (dvayam) (are pervaded) separately (pṛthak) by (two sounds) consisting of one letter each --viz. 'Hum̐' and 'Hrīm̐'-- (eka-ekena). This (eṣā) pervasion (vyāptiḥ) of Aparā (aparāyāḥ) has been proclaimed (samākhyātā) in the reverse order (vilomataḥ) --because the right order for this mantra is 'Hrīm̐ Hum̐ Phaṭ'--".
etcetera (iti-ādinā). (Summing it up, from the viewpoint of Aparā Goddess,) the two (dvayam) eggs (aṇḍa) related to "Pṛthivī" and "Prakṛti" (pārthiva-prākṛta) reside in the "Phaṭ" sound (phaṭ-kāre). (The one) related to Māyā (māyīyam) dwells in the "Hum̐" sound (hum̐-kāre) and (and) the egg (aṇḍam) related to Śakti (śāktam) resides in the "Hrīm̐" sound (hrīm̐-kāre). This is the arrangement of the categories (iti tattva-niveśaḥ).
And (finally) (ca), in defining (nirūpaṇe) the pervasion (vyāpti) (from the viewpoint) of the most venerable (śrī... bhaṭṭārikā) Parā (parā), the course (yojanam) of the procedure (prakriyā) has been determined (nirūpitam) otherwise (anyathā eva):
"Three (eggs) --i.e. Pṛthivī, Prakṛti and Māyā eggs-- (tritayam) are pervaded (vyāptam) by (the sound composed of) one (letter) --viz. 'Sa'-- (sa-arṇena), (while) the fourth (egg) --i.e. the Śakti egg-- (caturthakam) (is pervaded) by the Trident --i.e. the letter 'Au'-- (triśūlena). (Finally,) That which is beyond all (the four eggs) --viz. the Śiva and Śakti categories-- (sarva-atītam) (is pervaded) by Visarga --i.e. the letter 'Ḥ'-- (visargeṇa). The Great Pervasion --the Pervasion of Parā-- (parā vyāptiḥ) (is) declared (in this way) (udāhṛtā... iti) --in short, this is 'Sauḥ', the well-known Heart's Mantra--".
According to the main meaning (ādi-abhiprāyeṇa) of the most revered (bhaṭṭāraka) mantra-s (mantra) (such as) Mātṛkāsadbhāva --H S H Phrem̐-- (mātṛkā-sadbhāva), Ratiśekhara --R L Y U-- (rati-śekhara), Kuleśvara --Jh Kṣ Hūm̐-- (kula-īśvara) and so forth (ādi), (the course of the procedure has been determined) otherwise (anyathā) and (ca) otherwise (anyathā). Thus (evam eva), even (api) in other Tantra-s (apara-tantreṣu), a lot of (bahu) opposite course(s) (of procedure) (viparyasta-prāyam) are abundantly determined (bahuśas nirūpitam). However (punar), (since) here --in Parātrīśikā-- (iha) it is noticed (paridṛśyate) that all (sarvam eva) that (tad) (appears) in a different manner (anyathā iti), therefore (iti), to a knower (vidaḥ) of the revealed scriptures (āgama), (all that could look like) a great (mahā) calamity (anayam), like (iva) the agitation of the own (components) (sva... kṣobhaḥ) of a bracelet of shells (kaṭaka), which (once) produced (samudbhūtaḥ), destroys the entire (bracelet) (sarva-vināśakaḥ). Nor (na ca) is this (idam) conventional (sāṅketikam) so that (yena) what has been ascertained (nirūpyamāṇam) here (iha) in many different ways (anyathā anyathā) by the (mental) fabrication (upakalpitena rūpeṇa ca) subject to (vaśa) a man's desires (puruṣa-icchā) could be (bhavet) fitted together harmoniously (somehow) (saṅgatam). As for instance (yathā): The ones living in the south --i.e. the inhabitants of the Deccan-- (dākṣiṇātyāḥ) designate (vyapadiśanti) the boiled rice (odanam) with the word (śabdena) "caura" (caura). But (tu), the inhabitants of Sindha (saindhavāḥ) (designate) a thief (dasyum) with that (word) itself --i.e. "caura"-- (tena eva), (while they designate) boiled rice (odanam) with the word (śrutyā) "krūra" (krūra). But (tu), the inhabitants of Kashmir (kāśmīrikāḥ) (designate) with that (word) --i.e. "krūra"-- (tayā) unhusked barley, wheat and rice (vituṣita-yava-godhūma-taṇḍulān). Thus (iti), if it is to be taken as conventional (sāṅketikatve) indeed (hi), there would not be a state of "definite determination" (for it) (anirūpaṇīyatvam eva syāt) since it would be unsettled (anavasthitatvāt), unconcerned about the Highest Reality (apāramārthikatvāt) and (ca) useless (anupayogāt) with respect to the state (bhāva) of that which is to be purified (śodhya) (and) purifier (śodhaka).
(If it is affirmed) that the Existence or Being (sattā eva) of the Highest Reality (parama-artha) (is the source) of even a convention (saṅketasya api), (and that consequently) a convention (saṅketaḥ) cannot certainly be nothing else (nahi... nāma anyaḥ kaścit) without (ṛte) the Will (icchātaḥ) of the Supreme Lord (parama-īśvara)... as (hi) it is well-known (prasiddhaḥ) that a convention (saṅketaḥ) is made (prakalpitaḥ) by the Will (icchā) of the Fortunate One (bhavagat), because, (for example,) there is acquisition (sampatteḥ) of the fruits (phala) that produce peace (śāntika), etc. (ādi) generated (janita) (by following) the rules (vidhi) in ceremonies (karma) (such as) the "āpyāyana" one (āpyāyana), which is connected with (gata) the names (nāma), syllables (akṣara), writings (lipi), etc. (ādi) (used) in it (tad)... (well!,) if (ced) (that is) so (iti), then (tarhi) (my reply is as follows:) When there is attainment (sampattau) of all the things (sarva-vastu) by means of a single convention (ekena eva saṅketena), what is the point (kim) of resorting to (āśrayeṇa) other (antara) conventions (saṅketa)?
Or (vā) when there is (only) the act of having recourse to (āśrayaṇe) that --i.e. conventions-- (tad), (then) it (will be) accompanied by (pūrvakam) an entrance into (niveśana) endless (ananta) conventions (saṅketa) (such as for example:) Those which are dealt with in one's own scriptures (sva-śāstrita), those which are related to other (antarīya) scriptures (śāstra), the ones that are worldly (laukika), (conventions) coming from members of assemblies (pārṣada), those formulated (kṛta) by a multitude (gaṇa) of teachers (daiśika), the ones established (niyata) for every (prati) person (in particular) (puruṣa) and so forth (ādi). That (tad) is also to be investigated (api nirūpyam) indeed (eva)!
(It can) even (be) (api) (said that) "There is no use (na... upayogaḥ) (in investigating these things) to such a extent (tāvadbhiḥ) (as) the fulfillment (siddhiḥ) of the purpose (kārya) (can be accomplished) by this much (etāvatā) only (eva... iti)". (This statement) looks splendid (śobhate eva) when spoken by (ucyamānam) and (ca) heard from (śrūyamāṇam) illiterate people (nirakṣara-kukṣi-kuharaiḥ).
If (ced) (it is told that "As) the Will (icchā) of the Fortunate One (bhagavat) is Perfect (avikalā), It does not go the course (na... padavīm adhiśete) of 'vicāra' --deliberation, discussion, reflection, etc.-- (vicāra... iti) --in short, It cannot be discussed or examined--", (in that case,) enough of (alam) useless effort(s) (mithyā-āyāsena) (such as) the act of reading (vācana) (and) concentrating (dhāraṇa) on books (grantha), (enough of) explaining (them) (vyākhyāna), (enough of) pondering (over them) (vicāraṇa) and so on (ādi).
This (ayam) heavy (guru) burden (bhāraḥ) is to be most assuredly abandoned (parityājyaḥ eva)!
(As a result,) all of you should take refuge in silence (tūṣṇīṁ-bhāva-śaraṇaiḥ eva stheyam). Only (eva) the Will (icchā) of the Fortunate One (bhagavat) rescues (uttārayet) the one who is to be rescued (uttāraṇīyam). His Will (tad-icchā) alone (eva), whose essence (ātmā) is divine Grace (anugraha), causes (a person) to persist in (paryavasāyayati) (such) reflections (vicāraṇāyām).
(All of you) should not at all stay (na khalu... sthātavyam iti) with stretched legs (pāda-prasārikayā eva), lying (śayānaiḥ) comfortably (sukham) and (ca) enjoying (bhuñjānaiḥ) without reflecting (avimṛśadbhiḥ) for yourselves (svayam), or (vā) being hostile to (parāṅmukhaiḥ) a contact (pariśīlana) with an intellect (dhiṣaṇā) which is fit for (kuśala) the subtlest (sūkṣmatama) deliberations (vimarśa) —the next (deliberation) outdoing the previous one (adhika-adhika)— arisen from (utpanna) an intenser (tīvratara), etc. (ādi) divine Grace (anugraha) of the Supreme Lord (parama-īśvara), which --i.e. the divine Grace-- is dependent on (apekṣa) Himself (sva... iti).
Therefore (tad), this (idam) is to be examined (vimṛśyam... vartate) in every respect (sarvathā). Then (iti), I am not thus giving up (etāvat na jahīmaḥ).
On that account (tad), one must continue to reflect upon (avadhārya sthīyatām) this (matter) (atra) while (yāvat) I remove (the inherent difficulties) (pariharāmaḥ).
All (sarvam) this (idam) is really nothing but (kiñcid na vastutas) a collection (jātam) of acts of asking questions (codya) (existing) in the Supreme Mistress (parama-īśvaryā), i.e. in the Parāvāk stage (parā-vāk-bhuvi) whose essence (sārāyām) is independent (nirapekṣa) Freedom (svātantrya) which is (ātmaka) unsurpassable (anuttara), which is able to accomplish (kāritā) what is (extremely) hard to be accomplished (durghaṭa) (and) which is not even affected by (api anuparaktāyām) an infinitesimal portion (paramāṇunā) —viz. that which is merely (mātra) a small part (aṁśa-leśa)— of dependence on others (pāratantrya... iti). That (matter) (adas) has been for the most part established (prāyas... pratisamāhitam) previously (prāk eva). Even so (tathā api), it is repeated (parihriyate) at length (vistaratas) (to remove any remaining doubts. A type of doubt would be something like this:) The Śiva category (śivatattva) (is the one) which (yad) is said to be (uktam) first of all (tāvat). After that (tatas) are (the categories called) Pṛthivī (pṛthivī) and so on (iti-ādi). "What (kaḥ) (is) this (ayam) order or succession (kramaḥ iti)?". This is what I say --viz. this is my answer-- (iti brūmaḥ): "That (tad) is no (na kaścid) order or succession (kramaḥ)". This (etad) is devoid of order or succession (akramam) which (yad) is the Supreme (param) (and) Wonderful (vicitram) Absolute Freedom (svātantryam) of the Supreme Lord (pārama-īśvaram) where the infinite (ananta) diversity (vaicitryam) exists as if in an embryo (garbhī-kṛta). That very (Absolute Freedom) (tad eva) (is then) This (etad) which is (rūpam) the Goal (artha) of the Trika system (trika). So (tathāhi), This (iyam) (is) the Existence or Being --i.e. the Goddess-- (sattā) of Bhairava (bhairavīyā) —i.e. of the Supreme Lord (pārama-īśvarī)— which (yā) (is at the same time) Aparā (aparā), Parāparā (parā-aparā) (and) the most venerable Parā (parā-bhaṭṭārikā). She (sā) is even above (api upari-vṛttiḥ) of the principles (tattva... tattvasya) (known as) Anāśritaśiva --Śiva without categories-- (an-āśrita-śiva) (and) Sadāśiva (sadāśiva), because of Her having appropriated (pakṣī-kṛtatvāt) the Seat (āsana) of even the last part of Him --i.e. the last part of Sadāśiva-- (tad-antasya api).
For example (tathāhi), the Seat (āsanam) (or) last part (antam) of Sadāśiva (sadāśiva), which resides in (niviṣṭam) the Nādānta state (nāda-anta-pakṣa), has been succinctly described (upasaṁhṛtam) by venerable Mālinīvijayatantra (śrī-pūrva-śāstra) by this (half stanza) (anena):
"(One should meditate on) the Lord --viz. on Sadāśiva-- (īśvaram) who is the gigantic Departed One (mahā-pretam), smiling (prahasantam) (and) conscious (sacetanam... iti)".
(And) after saying this (uktvā):
"So (iti evam), (He is) the Seat (āsanam) of all (sarvam... iti)".
the triad (trayam) of tips (śṛṅga) constituted by (ātmaka) Śakti, Vyapinī and Samanā (śakti-vyāpinī-samanā) is (also) mentioned (uktam):
"One should remember (smaret) the triad (trayam) of tips (śṛṅga) of the Trident (śūla) of Śakti (śakti), which --i.e. such a triad-- rises (utthitam) from His navel --from the Sadāśiva's navel-- (tasya nābhi... iti)".
Even (api) there --in Mālinīvijayatantra-- (tatra), the Supreme (parama) Abode (dhāma) of Unmanā (unmana) endowed with the State (sa... pada) of Ūrdhvakuṇḍalinī (ūrdhva-kuṇḍalikā) is defined (nirūpitam) in the form of (rūpatayā) a triad (traya) of white (sita) lotuses (kamala). (In the last portion of the stanza VIII, 70 of Mālinīvijayatantra, it is established the following:) "Thus (iti), this (etad) (is) the Supreme (parama) Seat (āsanam)". (Why?) Because (such a Seat) is bounded by (paryantatvāt) Parā (parā... iti). Above (upari ca) those (three tips of the Trident) (tad) (resides) the State (sthitiḥ) of the Goddesses (devīnām... iti) --i.e. the ones known as Parāpaśyantī, Parāmadhyamā and Parāvaikharī--. That very (Seat) --i.e. Sadāśiva, the third category-- (tad etad) (also) called Parāpaśyantī (param paśyantī-ākhyam), which is the ultimate (paryanta) abode (dhāma) of the Power of Knowledge (jñāna-śakteḥ eva) (and) whose form (rūpam) is known as (ākhya) Nāda (nāda), is to be passed beyond (atikramaṇīyatvena eva sthitam).
As (yathā) has been declared (uktam) in Śivadṛṣṭi (śivadṛṣṭau):
"Now (atha), that (sā) (Parā)paśyantī (paśyantī) which (yā) (is) our (asmākam) Jñānaśakti --Power of Knowledge-- (jñāna-śaktiḥ) in the form of (rūpatā) Sadāśiva (sadāśiva) (is) the Highest State (parā sthitiḥ) to the noble grammarians (vaiyākaraṇa-sādhūnām... iti)".
The intellect (buddhiḥ) (which is) undoubtedly (absorbed) (hi) in the inner Self (pratyak-ātmani) (is) Paśyantī (paśyantī) (and) its deity (devatā) is Rudra (rudra). Afterwards (param), (that Paśyantī) rests --viz. comes to an end-- (viśrāmyati) on the Power of Knowledge (jñāna-śaktau eva) of Sadāśiva (sadāśiva) whose essence --of such a Power of Knowledge-- (ātmani) is the Śakti (śakti) of Anāśritaśiva (an-āśrita-śiva) --i.e. Paśyantī becomes Parāpaśyantī there, in the Power of Knowledge of Sadāśiva--. The state (padam eva) of the Power of Action (kriyā-śakti) of Īśvara --the category 4-- (īśa) (and) Sadāśiva (sadāśiva) is the Supreme Resting-place (parā pratiṣṭhā-bhūḥ) of mind --category 16-- and ego --category 15-- (manas-ahaṅkārayoḥ) (when these are absorbed in the inner Self), i.e. of the two lords (patyoḥ) with reference to the condition of (pade) Vaikharī (vaikharī) (and) Madhyamā (madhyamā), whose --of mind and ego-- deities are Brahmā and Viṣṇu (respectively) (brahma-viṣṇu-devatayoḥ) --i.e. Vaikharī and Madhyamā become Parāvaikharī and Parāmadhyamā there, in the Power of Action of Īśvara and Sadāśiva, respectively--.
This is proved indeed (iti tāvat... siddham) by revealed scripture (āgama) and (ca) (by the direct experience which) has been nourished (bṛṁhitam) through one's (sva) act of perceiving (such a truth) (saṁvedana).
Therefore (tad), above (upari) Paśyantī (paśyantī) --in her form of Parāpaśyantī-- (lies) the Parā Stage --Parāvāk, the Supreme Speech-- (parā-bhūmiḥ), i.e. the Consort of the Fortunate One --the Goddess Śakti-- (bhagavatī). There --in Her-- (yatra), all (sarvam) shines (bhāti) and (ca... ca) is realized (vimṛśyate) in unity (with Herself) (abhedena eva).
Although (yadi api) in the state (pade) of Sadvidyā --category 5-- (vidyā) (and) even (api) in the state (pade) of Māyā --category 6-- (māyā), Bhāsanā --lit. Splendor, i.e. Śiva and Śakti-- (bhāsanā) also (api) remains (sthitā) in unity (abhedena), there --in those two categories-- (tatra) the realization (vimarśaḥ) (is) otherwise (anyathā). (Why?) Because (hi) in the state (pade) of Sadvidyā (vidyā) the "Idam" or "This" --the universe-- (idam iti) (constituted by) a multitude (jātam) of subjects (pramātṛ) (and) objects (prameya) passes (saṅkrāmet) from one side --i.e. as mere "This"-- (ekatas) into that whose essence is "I" --i.e. into the most venerable Sadāśiva-- (aham-ātmani), (and is then) realized or apprehended (vimṛśyate) as covered (ācchāditam) by That --by Aham or "I"-- (tad) (in the form of the) "I am This" (experience) (aham idam iti). Therefore (tad), these two --"I" and "This"-- (etad... ubhayam), being reflected (pratibimbitam) in the common substratum known as Cit or Consciousness (samāne cit-ātmani adhikaraṇe), shine forth (avabhāsamānam) in unity (with each other) (abhedena eva). (As a result,) they --"I" and "This"-- are said to have (uktam) "sāmānādhikaraṇya" or "a common substratum" --viz. Cit or Consciousness-- (sāmānādhikaraṇyam).
For this very reason (atas eva), (all the) positive entities --viz. those that exist-- (bhāvāḥ) share (bhajante) the Parāparā state --unity in the middle of diversity-- (parāparā-ātmikām daśām) in the state (avasthāyām) of Īśvara --category 4-- (īśvara). Similarly (tathā eva), (they share) the Aparā (state) --diversity only-- (aparām) in the course (ādhvani) of Māyā --category 6-- (māyā).
However (tu), that (state itself of Īśvara or of Māyā) (sā eva) is not (na) the Parāparāśakti (parāparā-śaktiḥ) or (vā) the Aparā(śakti) (aparā).
On this account (atas eva), one should not think or suppose that (iti na mantavyam) that (tad) which (yad) was declared (abhihitam) by most revered Utpaladeva (śrīmat-utpaladeva-pādaiḥ) with regard to (prati) the Īśvara category --the fourth one-- (īśvara-tattvam) contains --lit. furnished with-- (yuktam) doubts (śaṅkā) overturning --i.e. invalidating-- (viparyāsa) what has been shown (pradarśita) by the revealed scripture --viz. the Parātrīśikā-- (āgama). Nevertheless (tu), in the case of the Great Lords of the Mantra --the experients of the Sadāśiva category--, etc. (mantra-mahā-īśa-ādiṣu), the form (rūpam) (assumed by) the I(-feeling) (aham), though (api) having Bodha or Knowledge as its sole highest truth (bodha-eka-parama-artham), is different from (anyat) (that) inferior (form of I-feeling) that has (also) Bodha or Knowledge as its sole highest truth --the state of the Mantra-s and of the Lords of the Mantra residing in the categories 5 and 4, respectively-- (apara-bodha-eka-parama-arthāt).
The perception (iti saṁvid) (in the categories 3 to 5 is) "This (idam) (is) again and again (punar) only (eva) This (idam)" --i.e. there is a "different" universe or objectivity in various degrees, but always in unity with Aham or "I"--. Nonetheless (tu), in the case of the Vijñānākala-s (vijñāna-akalānām) (dwelling in the lower portion of Mahāmāyā --between the categories 5 and 6--), though (api) (their I-feeling) has (also) Bodha or Knowledge as its sole highest truth (bodha-eka-parama-arthena api rūpeṇa), the perception is (iti saṁvid): "I (aham) have no Idam or This (na idam iti)" --there is no universe in their experience, but "I" alone--.
As they lack awareness (of "Idam" or This --an objective universe--) (aprabodhāt), there being only "Aham" or "I" (in their case) (aham iti eva), therefore (tatra) (they abide in the state of) "aprabuddha" or "unawakened" (aprabuddham). In the case of the Pralayakevalī-s --also called Pralayākala-s or Śūnyapramāta-s in general, even if there is a little "technical" difference here-- (pralaya-kevalinām), (the perception is) "This (idam) (is) myself (aham iti)" --they are identified with the void of deep sleep--, (and consequently they also come under the category of) "unawakened" (aprabuddham eva). And (ca) in this state of Māyā (atra māyā-pade), though (yadi api), through the (slight) appearance (ābhāsena) of that State of Nirvikalpa --i.e. the State of the indeterminate Consciousness which is free from thoughts-- (tad-nirvikalpakatā), there is (asti) such a (tathāvidhaḥ eva) (indeterminate) Consciousness (vimarśaḥ) —which is (bhūtaḥ) the Life (prāṇa) (of the determinate consciousness full of vikalpa-s or thoughts)—, even so (tathā api), to the so formed (Pralayakevalī) who (will have) to deal with (the universe once he comes out of deep sleep) (tad-rūpa-vyavahārakasya), although (api) he has gotten his existence (āsādita-sattākasya) by Its Favor --by the Favor of the indeterminate Consciousness-- (tad-prasāda) or (vā) although he is not separated from (avyatiriktasya) It --from the indeterminate Consciousness-- (tad), after that --i.e. after he wakes up from deep sleep-- (paścāt), his offspring-like consciousness (tanasya vimarśasya) is one whose essence (ātmā eva) is vikalpa or thought --viz. determinate consciousness-- (vikalpa). (In other words,) it is (mere) ordinary behavior (vyavahāraḥ) in the form of (rūpatayā) consciousness (vimarśa) in duality (bhedena eva). (For example:) "This (idam) (is) the physical body (śarīra-ādi)", "I (aham) (am) I (aham), the one (asau) who (yaḥ) is a knower (jñātā)", "This (idam) (is) a pot, etc. (ghaṭa-ādikam), i.e. this (idam) is that very thing which (yad tad) (is) a knowable (jñeyam iti)". However (tu), in that state of such a kind --viz. in the state of Pralayākala or Śūnyapramātā-- (tatra... tathāvidhatve), there is thus the capacity (tathā sāmarthyam) of that indeterminate Consciousness --free from vikalpa-s or thoughts-- (tasya eva avikalpa-saṁvid-ātmanaḥ) (producing it). (Why?) Because none other Cause (than the indeterminate Consciousness) is perceived (kāraṇa-antara-asaṁvedanāt). And (ca) (because) even if (api) (another) Cause is supposed or imagined (kalpyamāne... kāraṇe), (the entire process of cause of another cause and so on) ends (paryavasānāt) once again (punar api) only (mātra) as (the supposed "new" Cause) being inseparable from (avinirbhāga) such a (tathāvidha) (indeterminate) Consciousness (bodha).
In this way (tathā), on account of (yogāt eva ca) (this) capacity (of the indeterminate Consciousness) (sāmarthya), (Its) Sovereignty (aiśvaryam) consisting of (ātmakam) an infinite (ananta) variety (vaicitrya) (brought about) from Itself (tad) is proved (siddhyet) to be invariable (anapāyi). And (ca) in this Existence or Being (of the indeterminate Consciousness) (asyām... sattāyām), (Its) Sovereignty (aiśvaryam) is (never) gone off (anapetam). (Why?) Because (yatas) (whether) in Vaikharī (vaikharī-ātmani evam) or (api vā) in the state of Madhyamā (madhyamā-maye dhāmni), where there is mayic objectivity (māyīye vedye), such a (dualistic) consciousness (evam vimarśaḥ) is not possible (to exist) (na sambhāvyaḥ) as different from (atirekī) Bhāsanā --lit. Splendor, i.e. the indeterminate Consciousness also known as Śiva and Śakti-- (bhāsanā).
However (tu), in this Supreme Consciousness (atra... parasaṁvidi), just as (yathā eva) is the Light --i.e. Prakāśa or Śiva-- (bhāsaḥ), even so (tathā eva) is Vimarśa --i.e. I-consciousness or Śakti-- (vimarśaḥ) even if (the latter) (api) is full of (mayaḥ) activity (vyavahāra).
For that reason (tena), (in such a Supreme Consciousness --the indeterminate Consciousness--) the positive entities (bhāvāḥ) shine forth (bhāsante) as entirely (sarvathā) identical (abheda-mayāḥ eva) (with this Supreme Consciousness), like (iva) water (jalam) in water (jale) (or) like (iva) a flame (jvālā) in a flame (jvālāyām), but not (na tu) merely (kevalam) like (kalpena api) a reflection (pratibimba).
As long as (yāvat) this (eṣā api) Supreme Mistress --the Goddess-- (parama-īśvarī) is being ascertained (nirūpyate) for the sake of teaching (about Her) (upadeśāya), so long (tāvat) She thus exists (tathā bhavati) as an invention (kḷptyā) endowed with an inferior (adhara) existence (sattā).
In this manner (evam ca), the nature (rūpam) of Bhairava (bhairava), which is (ātmakam) Light (bhāsa), is "proved (siddham) by itself (svataḥ), beginningless (anādi), foremost --i.e. first of all-- (prathamam), ultimate (caramam) in all respects (sarvatas) and (ca... ca) present (vartamānam) everywhere (sarvatas... iti)". What (kim) else (aparam) is to be said (ucyatām) about it --i.e. about such a nature of Bhairava-- (tatra)? He --Bhairava-- displays (prakāśayati) His own Light (sva-prakāśam) —which is replete with (mayam) the expansion (vikāsa-ātma) of categories (tattva) (and) positive entities (living within these categories) (bhāva)— in unity with (aikyena eva) Himself (ātma), and (ca) (then) He becomes aware of (such a Light full of categories and positive entities) (tathā eva... vimṛśati) exactly so --viz. as identical with Himself-- (tathā eva) in a type of Delight (tathā-camatkāratve api) which is (never) gone off (anapeta).
And (ca) therefore (tad), that which (yad... tad) (constitutes this) act of becoming aware (vimarśanam) in that manner (tathā) --i.e. of perceiving all in unity with Himself--, (is His) act of existing (bhavan) in the Splendor (bhāsane) that makes evident --i.e. that puts before one's own eyes-- (sākṣāt-kāriṇi) endless (ananta) Mayic (māyīya) future (bhāvi) manifestations (sṛṣṭi) (and) dissolutions (saṁhāra) (whose number is in the order of) lakṣa-s --100,000-- (lakṣa), koṭi-s --10,000,000-- (koṭi), arbuda-s --100,000,000-- (arbuda) (and) parārdha-s --100,000,000,000,000,000-- (parārdha). (And) He becomes (bhavati) of such an appearance (tathā-rūpam) indeed (eva)! --i.e. He appears as all that which is manifested and dissolved--.
And (ca) that (tad) being (bhavat) so (tathā) --viz. the fact that He appears as all that--, if (yadi) He had not become aware of (na vimṛśet) the initial (prāthamikam) or (vā) intermediate (mādhyamikam) state(s) (padam) during the manifestation (of the universe) (sṛṣṭau) as arising from the (aforesaid) Splendor (bhāsanāt), then (tad) due to the absence of removal (anapagamāt) of the assumption (sambhāvana) of doubts (āśaṅkā) with reference to a deviation (vyabhicāraṇa) of the initial (pūrvasya) (and) succeeding (states) (tad-uttara) --i.e. He, Bhairava, who is before the beginning of the universal manifestation, and the succeeding state of such a manifestation, viz. its dissolution, after it went through the initial and intermediate states of emergence and expansion--, (the nature of the most venerable Parā would have Its) mention (katham) of non-duality (abhedam) destroyed (khaṇḍita), (and consequently,) the remaining (itara) multitude (rāśi) of positive entities --i.e. the existents-- (bhāva) would remain unknown (aprathita) (and) imperfect --not full-- (aparipūrṇa). (As a result, the nature of Parā) would contain a sketch (āsūtraṇa-ātmakam) of duality (bheda) relating to (niṣṭha) the lower (adhastana) Paśyantī (paśyantī) which depends on (samāśrita) the Great (mahā) State (dhāma) of the completely Full (anirvyūḍha) Parabhairava --the Supreme Bhairava-- (para-bhairava). (This being the case,) the nature (rūpam) of the most venerable (bhaṭṭārikā) Parā (parā) would become (bhavet) (the nature of the most venerable Parā) only in name (nāma-mātrī-bhūta), on account of (vaśa) the development (poṣaṇa) of such (tathāvidha) realities (vastu).
In the absence of (abhāve ca) (His) raising (ārohaṇa) to such (etādṛśa) highest pitch (dhārā) --i.e. if Bhairava as Light or Prakāśa had not become aware of the initial or intermediate states during the manifestation of the universe as arising from the aforesaid Splendor--, (then) this (idam) expansive (universe) (vijṛmbhamāṇam) would neither have shone forth (na kiñcid... bhāseta), (nor) would have become expanded (vijṛmbheta... iti) --i.e. there would not at all have been the abovementioned initial and intermediate states--.
"Let there be (vrajatu) imperfection (apūrṇatā), down with --lit. let (it) be destroyed-- (khaṇḍyatām) the mention (kathā) of non-duality (abheda) relating to the multitude (rāśiḥ) of positive entities (bhāva) established (in the Supreme Consciousness) (pratiṣṭhita), let the State of Bhairava as the Seat (of all) not (mā... bhairava-āśrayatā) be clearly explained (nirvākṣīt), let the so-called State of Parā have (udvahatu nāmadheya-mātreṇa paratvam) the stain (kalaṅkam) of dualism (bheda)!". It is not (na) appropriate (yuktam) to speak (vaktum) in that way (iti)...
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