| Download and install the indispensable font(s) to view Sanskrit in its full glory Read Transliterating (2) (English) to fully understand the transliteration system |
Tantrāloka (Tantraloka): Chapter 16 - stanzas 157 to 311 - Non-dual Shaivism of Kashmir
Prameyaprakāśana - Normal translation
|
|
Introduction
This is the second and last set of stanzas (from the stanza 157 to the stanza 311) of the sixteenth chapter (called Prameyaprakāśana).
This work was written by the great Master Abhinavagupta and is a compendium of Tantra in all its facets. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.
This treatise whose name is Tantrāloka is a complete encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.
Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!
Keeping the above in mind, now read Tantrāloka and experience Supreme Delight, 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 157 to 175
अनामसंहृतिस्थैर्यसृष्टिचक्रं चतुर्विधम्।
देवताभिर्निजाभिस्तन्मातृसद्भाववृंहितम्॥१५७॥
इत्थं शोधकवर्गोऽयं मन्त्राणां सप्ततिः स्मृता।
षडर्धशास्त्रेषु श्रीमत्सारशास्त्रे च कथ्यते॥१५८॥
अघोराद्यष्टकेनेह शोधनीयं विपश्चिता।
अथवैकाक्षरामन्त्रैरथवा मातृकाक्रमात्॥१५९॥
भैरवीयहृदा वापि खेचरीहृदयेन वा।
भैरवेण महादेवि त्वथ वक्त्राङ्गपञ्चकैः॥१६०॥
येन येन हि मन्त्रेण तन्त्रेऽस्मिन्नुद्भवः कृतः।
तेनैव दीक्षयेन्मन्त्री इत्याज्ञा पारमेश्वरी॥१६१॥
एवं शोधकभेदेन सप्ततिः कीर्तिता भिदः।
शोध्यन्यासं विना मन्त्रैरेतैर्दीक्षा यदा भवेत्॥१६२॥
तदा सप्ततिधा ज्ञेया जननादिविवर्जिता।
शोध्यभेदोऽथ वक्तव्यः सङ्क्षेपात्सोऽपि कथ्यते॥१६३॥
एकत्रिपञ्चषट्त्रिंशद्भेदात्तात्त्वश्चतुर्विधः।
पञ्चैकभेदाच्चाध्वानस्तथैवाण्डचतुष्टयम्॥१६४॥
एवं दशविधं शोध्यं त्रिंशद्धा तद्विधित्रयात्।
शोध्यशोधकभेदेन शतानि त्वेकविंशतिः॥१६५॥
अत्रापि न्यासयोगेन शोध्येऽध्वनि तथाकृतेः।
शतैकविंशतिभिदा जननाद्युज्झिता भवेत्॥१६६॥
जननादिमयी तावत्येवं शतदृशि श्रुतिः।
स्यात्सप्तत्यधिका सापि द्रव्यविज्ञानभेदतः॥१६७॥
द्विधेति पञ्चाशीतिः स्याच्छतान्यधिकखाब्धिका।
भोगमोक्षानुसन्धानाद्द्विविधा सा प्रकीर्तिता॥१६८॥
अशुभस्यैव संशुद्ध्या शुभस्याप्यथ शोधनात्।
द्विधा भोगः शुभे शुद्धिः कालत्रयविभेदिनि॥१६९॥
एकद्विसामस्त्यवशात्सप्तधेत्यष्टधा भुजिः।
गुरुशिष्यक्रमात्सोऽपि द्विधेत्येवं विभिद्यते॥१७०॥
प्रत्यक्षदीक्षणे यस्माद्द्वयोरेकानुसन्धितः।
तादृग्दीक्षाफलं पूर्णं विसंवादे तु विप्लवः॥१७१॥
परोक्षमृतदीक्षादौ गुरुरेवानुसन्धिमान्।
क्रियाज्ञानमहिम्ना तं शिष्यं धाम्नीप्सिते नयेत्॥१७२॥
अविभिन्ने क्रियाज्ञाने कर्मशुद्धौ तथैव ते।
अनुसन्धिः पुनर्भिन्नः कर्म यस्मात्तदात्मकम्॥१७३॥
श्रीमत्स्वच्छन्दशास्त्रे च वासनाभेदतः फलम्।
शिष्याणां च गुरोश्चोक्तमभिन्नेऽपि क्रियादिके॥१७४॥
भोगस्य शोधकाच्छोध्यादनुसन्धेश्च तादृशात्।
वैचित्र्यमस्ति भेदस्य वैचित्र्यप्राणता यतः॥१७५॥
Anāmasaṁhṛtisthairyasṛṣṭicakraṁ caturvidham|
Devatābhirnijābhistanmātṛsadbhāvavṛṁhitam||157||
Itthaṁ śodhakavargo'yaṁ mantrāṇāṁ saptatiḥ smṛtā|
Ṣaḍardhaśāstreṣu śrīmatsāraśāstre ca kathyate||158||
Aghorādyaṣṭakeneha śodhanīyaṁ vipaścitā|
Athavaikākṣarāmantrairathavā mātṛkākramāt||159||
Bhairavīyahṛdā vāpi khecarīhṛdayena vā|
Bhairaveṇa mahādevi tvatha vaktrāṅgapañcakaiḥ||160||
Yena yena hi mantreṇa tantre'sminnudbhavaḥ kṛtaḥ|
Tenaiva dīkṣayenmantrī ityājñā pārameśvarī||161||
Evaṁ śodhakabhedena saptatiḥ kīrtitā bhidaḥ|
Śodhyanyāsaṁ vinā mantrairetairdīkṣā yadā bhavet||162||
Tadā saptatidhā jñeyā jananādivivarjitā|
Śodhyabhedo'tha vaktavyaḥ saṅkṣepātso'pi kathyate||163||
Ekatripañcaṣaṭtriṁśadbhedāttāttvaścaturvidhaḥ|
Pañcaikabhedāccādhvānastathaivāṇḍacatuṣṭayam||164||
Evaṁ daśavidhaṁ śodhyaṁ triṁśaddhā tadvidhitrayāt|
Śodhyaśodhakabhedena śatāni tvekaviṁśatiḥ||165||
Atrāpi nyāsayogena śodhye'dhvani tathākṛteḥ|
Śataikaviṁśatibhidā jananādyujjhitā bhavet||166||
Jananādimayī tāvatyevaṁ śatadṛśi śrutiḥ|
Syātsaptatyadhikā sāpi dravyavijñānabhedataḥ||167||
Dvidheti pañcāśītiḥ syācchatānyadhikakhābdhikā|
Bhogamokṣānusandhānāddvividhā sā prakīrtitā||168||
Aśubhasyaiva saṁśuddhyā śubhasyāpyatha śodhanāt|
Dvidhā bhogaḥ śubhe śuddhiḥ kālatrayavibhedini||169||
Ekadvisāmastyavaśātsaptadhetyaṣṭadhā bhujiḥ|
Guruśiṣyakramātso'pi dvidhetyevaṁ vibhidyate||170||
Pratyakṣadīkṣaṇe yasmāddvayorekānusandhitaḥ|
Tādṛgdīkṣāphalaṁ pūrṇaṁ visaṁvāde tu viplavaḥ||171||
Parokṣamṛtadīkṣādau gururevānusandhimān|
Kriyājñānamahimnā taṁ śiṣyaṁ dhāmnīpsite nayet||172||
Avibhinne kriyājñāne karmaśuddhau tathaiva te|
Anusandhiḥ punarbhinnaḥ karma yasmāttadātmakam||173||
Śrīmatsvacchandaśāstre ca vāsanābhedataḥ phalam|
Śiṣyāṇāṁ ca guroścoktamabhinne'pi kriyādike||174||
Bhogasya śodhakācchodhyādanusandheśca tādṛśāt|
Vaicitryamasti bhedasya vaicitryaprāṇatā yataḥ||175||
The fourfold (caturvidham... tad) cakra of nameless, withdrawal, firmness and emission (anāma-saṁhṛti-sthairya-sṛṣṭi-cakram), along with their own deities (devatābhiḥ nijābhiḥ), is nourished/strengthened by Mātṛsadbhāva (mātṛsadbhāva-vṛṁhitam). In this way (ittham), this (ayam) group of purifiers (śodhaka-vargaḥ) is declared as --expecting "smṛtaḥ"-- (smṛtā) (constituted by) seventy (saptatiḥ) Mantra-s (mantrāṇām). And (ca) among the Trika scriptures (ṣaṭ-ardha-śāstreṣu), it is said (kathyate) in the venerable scripture (called) Sāra (śrīmat-sāra-śāstre): "(The disciple) is to be purified --expecting 'śodhanīyaḥ'-- (śodhanīyam) by the wise (Guru) (vipaścitā) here (iha) by means of the group of eight (consisting of) Aghora, etc. (aghora-ādi-aṣṭakena), or (athavā) with the Mantra-s (coming from) the monosyllabic one --i.e. from Sauḥ, the Mantra of Parā; so the Mantra-s derived from Sauḥ are 'Oṁ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīma bhīṣaṇe vama piba he ruru rara phaṭ huṁ haḥ phaṭ' (the Mantra of Parāparā) and 'Hrīḥ hūṁ phaṭ' (the Mantra of Aparā)-- (eka-akṣarā-mantraiḥ), or else (athavā) through the succession of Mātṛkā (mātṛkā-kramāt), or even (vā api) by the Bhairava's Heart (bhairavīya-hṛdā), or (vā) by the Khecarī-s' Heart (khecarī-hṛdayena), (or) by Bhairava (Himself) (bhairaveṇa), oh Great Goddess (mahā-devi tu), and also (atha) by the set of five faces and limbs (vaktra-aṅga-pañcakaiḥ). (This is) the command (ājñā) of the Supreme Mistress (pārama-īśvarī): 'The mantrī --i.e. the Guru pronouncing the Mantra-- (mantrī) should initiate (dīkṣayet) (the disciple) with whatever Mantra (yena yena hi... mantreṇa... tena eva) (to be found) in this Tantra (tantre asmin) producing an udbhava (in him --viz. in the disciple--) --'udbhava' means 'arising, springing, etc.'-- (udbhavaḥ kṛtaḥ... iti)'". Thus (evam), in accordance with the variety of purifiers (śodhaka-bhedena), the kinds (bhidaḥ) are said to be (kīrtitāḥ) seventy (saptatiḥ). And (atha) when (yadā) the initiation (dīkṣā) is (performed) (bhavet) through these Mantra-s (mantraiḥ etaiḥ), without (vinā) the nyāsa of the purified (śodhya-nyāsam), then (tadā) (such initiation,) devoid of birth, etc. (janana-ādi-vivarjitā), is to be known (jñeyā) as of seventy sorts (saptatidhā).
Now (atha), the variety of the purified (śodhya-bhedaḥ) is to be discussed --lit. to be spoken about-- (vaktavyaḥ). It --i.e. such variety-- (saḥ api) is concisely described (saṅkṣepāt... kathyate):
(The course/path) of the Tattva-s (tāttvaḥ) (is) fourfold (caturvidhaḥ) in accordance with the division into one, three, five, or thirty-six (eka-tri-pañca-ṣaṭtriṁśat-bhedāt). And (ca) (the remaining) paths (adhvānaḥ) (are) five (pañca) (or even) one through a modification (eka-bhedāt). So (tathā eva), the aggregate of four Eggs (aṇḍa-catuṣṭayam) to be purified (śodhyam) is thus tenfold (evam daśavidham). Due to that triad of procedures (tad-vidhi-trayāt), (they become) of thirty sorts (triṁśaddhā). By means of the division into purified and purifier (śodhya-śodhaka-bhedena), (there are) 2100 (types of initiation) --lit. 21 hundreds-- (śatāni tu ekaviṁśatiḥ). Even (api) here (atra), in the purified path (śodhye adhvani) by means of nyāsa (nyāsa-yogena), there are --lit. there is -- (syāt) thus (evam) 4200 (types of initiation) --"śata" means "100", "dṛśi" means "2" and "śruti" means "4"-- (śata-dṛśi śrutiḥ) plus the 70 (saptati-adhikā). (Why that number?) Since it has been done so (tathākṛteḥ): (The group of types of initiation) which is devoid of birth, etc. (janana-ādi-ujjhitā bhavet) (totalize) 2100 (śata-ekaviṁśati-bhidā) (plus) the same number --lit. so many-- (tāvatī) (of the types of initiation) which contain birth, etc. (janana-ādi-mayī). Also (api), this (number of types of initiation) (sā) (becomes) twofold (dvidhā) due to the division into (initiations with) substance or (only) with consciousness (dravya-vijñāna-bhedatas). Thus (iti), (the number of kinds of initiation) would be (syāt) 8540 --"pañcāśīti" means "85", "adhika" means "plus", "kha" means "0" and "abdhi" means "4"-- (pañcāśītiḥ... śatāni adhika-kha-abdhikā). That (group of types of initiation) (sā) is said to be (prakīrtitā) of two kinds (dvividhā) depending on whether they aim for worldly enjoyment or Liberation (bhoga-mokṣa-anusandhānāt). Worldly enjoyment (bhogaḥ) (is) of two sorts (dvidhā), through the purification (saṁśuddhyā) of bad (karma) only (aśubhasya eva) or (atha) even (api) through the purification (śodhanāt) of good (karma) (śubhasya). Regarding the good (karma) (śubhe), the purification (śuddhiḥ) (is) sevenfold (saptadhā) in accordance with the three times --past, present and future-- (kāla-traya-vibhedini) whether they are taken one by one, or in couples or all together --e.g. past, present, future, past/present, past/future, present/future and past/present/future-- (eka-dvi-sāmastya-vaśāt). Thus (iti), (by adding the purification of the bad karma,) the worldly enjoyment --lit. the granting of enjoyment-- (bhujiḥ) (is) eightfold (aṣṭadhā). That --i.e. the worldly enjoyment-- (saḥ) is also (api) of two kinds (dvidhā) according to the sucession of Guru and disciple (guru-śiṣya-kramāt). Thus (iti), it is divided (vibhidyate) in this manner (evam): As for the initiation in which (the disciple) is present --lit. before the eye-- (pratyakṣa-dīkṣaṇe), the fruit of such initiation (tādṛk-dīkṣā-phalam) (is) full/perfect (pūrṇam) due to the single intention (yasmāt... eka-anusandhitas) of the two --of Guru and disciple-- (dvayoḥ). But (tu) if there is disagreement (between them) (visaṁvāde), (the consequence will be) confusion/calamity (viplavaḥ). As for the initiation, etc. of an absent or dead (disciple) (parokṣa-mṛta-dīkṣā-ādau), the Guru himself (guruḥ eva) (is) the one who has the intention (anusandhimān). By the greatness/might of Action and Knowledge --Action refers to rituals-- (kriyā-jñāna-mahimnā), (the Guru) should lead (nayet) the disciple (tam śiṣyam) to the desired abode --i.e. to the abode the disciple wishes to go-- (dhāmni īpsite). Action and Knowledge (kriyā-jñāne) are undivided --viz. they do not vary-- (avibhinne). They both (te) (remain) exactly like that (tathā eva) during the purification of karma (karma-śuddhau). On the other hand (punar), the intention (anusandhiḥ) varies --lit. deviates-- (bhinnaḥ), since (yasmāt) karma (karma) has that nature (tad-ātmakam). Also (ca), in venerable Svacchandatantra (śrīmat-svacchanda-śāstre), it is said (uktam) (that,) even if the ritual, etc. are the same --i.e. they do not vary-- (abhinne api kriyā-ādike), the fruit (phalam) (varies) according to the diversity of the vāsanā-s or tendencies (vāsanā-bhedatas) of the disciples (śiṣyāṇām) and (ca... ca) of the Guru (guroḥ). The variety (vaicitryam) of worldly enjoyment (bhogasya) is (asti) due to the purifier (śodhakāt), the purified (śodhyāt) and (ca) such intention (anusandheḥ... tādṛśāt), because (yatas) the life of difference/duality is variety (bhedasya vaicitrya-prāṇatā)||157-175||
Stanzas 176 to 203
तथाहि वक्त्रैर्यस्याध्वा शुद्धस्तैरेव योजितः।
भोक्तुमिष्टे क्वचित्तत्त्वे स भोक्ता तद्बलान्वितः॥१७६॥
शुभानां कर्मणां चात्र सद्भावे भोगचित्रता।
तादृगेव भवेत्कर्मशुद्धौ त्वन्यैव चित्रता॥१७७॥
भोगश्च सद्य उत्क्रान्त्या देहेनैवाथ सङ्गतः।
तदैवाभ्यासतो वापि देहान्ते वेत्यसौ चतुः॥१७८॥
प्राक्तनाष्टभिदा योगाद्द्वात्रिंशद्भेद उच्यते।
मोक्ष एकोऽपि बीजस्य समयाख्यस्य तादृशम्॥१७९॥
बालादिकं ज्ञातशीघ्रमरणं शक्तिवर्जितम्।
वृद्धं वोद्दिश्य भक्तं वा शोधनाशोधनाद्द्विधा॥१८०॥
सद्य उत्क्रान्तितस्त्रैधं सा चासन्नमृतौ गुरोः।
कार्येत्याज्ञा महेशस्य श्रीमद्गह्वरभाषिता॥१८१॥
दृष्ट्वा शिष्यं जराग्रस्तं व्याधिना परिपीडितम्।
उत्क्रमय्य ततस्त्वेनं परतत्त्वे नियोजयेत्॥१८२॥
पञ्चत्रिंशदमी भेदा गुरोर्वा गुरुशिष्ययोः।
उक्तद्वैविध्यकलनात्सप्ततिः परिकीर्तिताः॥१८३॥
एतैर्भेदैः पुरोक्तांस्तान्भेदान्दीक्षागतान्गुरुः।
भित्वा सिध्येत्प्रसङ्ख्यानं स्वभ्यस्तज्ञानसिद्धये॥१८४॥
पञ्चाशीतिशती या चत्वारिंशत्समुत्तरा कथिता।
तां सप्तत्या भित्त्वा दीक्षाभेदान्स्वयं कलयेत्॥१८५॥
पञ्चकमिह लक्षाणां च सप्तनवतिः सहस्रपरिसङ्ख्या।
अष्टौ शतानि दीक्षाभेदोऽयं मालिनीतन्त्रे॥१८६॥
सप्ततिधा शोद्धृगणस्त्रिंशद्धा शोध्य एकतत्त्वादिः।
साण्डः षडध्वरूपस्तथेतिकर्तव्यता चतुर्भेदा॥१८७॥
द्रव्यज्ञानमयी सा जननादिविवर्जिताथ तद्युक्ता।
पञ्चत्रिंशद्धा पुनरेषा भोगापवर्गसन्धानात्॥१८८॥
यस्माद्द्वात्रिंशद्धा भोगः शुभशुद्ध्यशुद्धिकालभिदा।
मोक्षस्त्रेधा द्विगुणा सप्ततिरिति कार्यताभेदाः॥१८९॥
शोधकशोध्यविभेदादितिकर्तव्यत्वभेदतश्चैषा।
दीक्षा बहुधा भिन्ना शोध्यविहीना तु सप्ततिधा॥१९०॥
मन्त्राणां सकलेतरसाङ्गनिरङ्गादिभेदसङ्कलनात्।
शोध्यस्य च तत्त्वादेः पञ्चदशाद्युक्तभेदपरिगणनात्॥१९१॥
भेदानां परिगणना न शक्यते कर्तुमित्यसङ्कीर्णाः।
भेदाः सङ्कीर्णाः पुनरन्ये भूयः सङ्कीर्णा बहुधा॥१९२॥
शोधकशोध्यादीनां द्वित्रादिविभेदसद्भावात्।
भोगे साध्ये यद्यद्बहु कर्तव्यं तदाश्रयेन्मतिमान्॥१९३॥
कारणभूयस्त्वं किल फलभूयस्त्वाय किं चित्रम्।
अपवर्गे न तु भेदस्तेनास्मिन्वासनादृढत्वजुषा॥१९४॥
अल्पाप्याश्रयणीया क्रियाथ विज्ञानमात्रे वा।
अभिनवगुप्तगुरुः पुनराह हि सति वित्तदेशकालादौ॥१९५॥
अपवर्गेऽपि हि विस्तीर्णकर्मविज्ञानसङ्ग्रहः कार्यः।
चिद्वृत्तेर्वैचित्र्याच्चाञ्चल्येऽपि क्रमेण सन्धानात्॥१९६॥
तस्मिंस्तस्मिन्वस्तुनि रूढिरवश्यं शिवात्मिका भवति।
तत्त्वमिदमेतदात्मकमेतस्मात्प्रोद्धृतो मया शिष्यः॥१९७॥
इत्थं क्रमसंवित्तौ मूढोऽपि शिवात्मको भवति।
क्रमिकतथाविधशिवतानुग्रहसुभगं च दैशिकं पश्यन्॥१९८॥
शिशुरपि तदभेददृशा भक्तिबलाच्चाभ्युपैति शिवभावम्।
यद्यपि विकल्पवृत्तेरपि मोक्षं दीक्षयैव देहान्ते॥१९९॥
शास्त्रे प्रोवाच विभुस्तथापि दृढवासना युक्ता।
मोक्षेऽप्यस्ति विशेषः क्रियाल्पभूयस्त्वजः सलोकादिः॥२००॥
इति केचित्तदयुक्तं स विचित्रो भोग एव कथितः स्यात्।
संस्कारशेषवर्तनजीवितमध्येऽस्य समयलोपाद्यम्॥२०१॥
नायाति विघ्नजालं क्रियाबहुत्वे मुमुक्षोस्तत्।
यस्मात्सबीजदीक्षासंस्कृतपुरुषस्य समयलोपाद्ये॥२०२॥
भुक्ते भोगान्मोक्षो नैव निर्बीजदीक्षायाम्।
इति केचिन्मन्यन्ते युक्तं तच्चापि यत्स्मृतं शास्त्रे॥२०३॥
Tathāhi vaktrairyasyādhvā śuddhastaireva yojitaḥ|
Bhoktumiṣṭe kvacittattve sa bhoktā tadbalānvitaḥ||176||
Śubhānāṁ karmaṇāṁ cātra sadbhāve bhogacitratā|
Tādṛgeva bhavetkarmaśuddhau tvanyaiva citratā||177||
Bhogaśca sadya utkrāntyā dehenaivātha saṅgataḥ|
Tadaivābhyāsato vāpi dehānte vetyasau catuḥ||178||
Prāktanāṣṭabhidā yogāddvātriṁśadbheda ucyate|
Mokṣa eko'pi bījasya samayākhyasya tādṛśam||179||
Bālādikaṁ jñātaśīghramaraṇaṁ śaktivarjitam|
Vṛddhaṁ voddiśya bhaktaṁ vā śodhanāśodhanāddvidhā||180||
Sadya utkrāntitastraidhaṁ sā cāsannamṛtau guroḥ|
Kāryetyājñā maheśasya śrīmadgahvarabhāṣitā||181||
Dṛṣṭvā śiṣyaṁ jarāgrastaṁ vyādhinā paripīḍitam|
Utkramayya tatastvenaṁ paratattve niyojayet||182||
Pañcatriṁśadamī bhedā gurorvā guruśiṣyayoḥ|
Uktadvaividhyakalanātsaptatiḥ parikīrtitāḥ||183||
Etairbhedaiḥ puroktāṁstānbhedāndīkṣāgatānguruḥ|
Bhitvā sidhyetprasaṅkhyānaṁ svabhyastajñānasiddhaye||184||
Pañcāśītiśatī yā catvāriṁśatsamuttarā kathitā|
Tāṁ saptatyā bhittvā dīkṣābhedānsvayaṁ kalayet||185||
Pañcakamiha lakṣāṇāṁ ca saptanavatiḥ sahasraparisaṅkhyā|
Aṣṭau śatāni dīkṣābhedo'yaṁ mālinītantre||186||
Saptatidhā śoddhṛgaṇastriṁśaddhā śodhya ekatattvādiḥ|
Sāṇḍaḥ ṣaḍadhvarūpastathetikartavyatā caturbhedā||187||
Dravyajñānamayī sā jananādivivarjitātha tadyuktā|
Pañcatriṁśaddhā punareṣā bhogāpavargasandhānāt||188||
Yasmāddvātriṁśaddhā bhogaḥ śubhaśuddhyaśuddhikālabhidā|
Mokṣastredhā dviguṇā saptatiriti kāryatābhedāḥ||189||
Śodhakaśodhyavibhedāditikartavyatvabhedataścaiṣā|
Dīkṣā bahudhā bhinnā śodhyavihīnā tu saptatidhā||190||
Mantrāṇāṁ sakaletarasāṅganiraṅgādibhedasaṅkalanāt|
Śodhyasya ca tattvādeḥ pañcadaśādyuktabhedaparigaṇanāt||191||
Bhedānāṁ parigaṇanā na śakyate kartumityasaṅkīrṇāḥ|
Bhedāḥ saṅkīrṇāḥ punaranye bhūyaḥ saṅkīrṇā bahudhā||192||
Śodhakaśodhyādīnāṁ dvitrādivibhedasadbhāvāt|
Bhoge sādhye yadyadbahu kartavyaṁ tadāśrayenmatimān||193||
Kāraṇabhūyastvaṁ kila phalabhūyastvāya kiṁ citram|
Apavarge na tu bhedastenāsminvāsanādṛḍhatvajuṣā||194||
Alpāpyāśrayaṇīyā kriyātha vijñānamātre vā|
Abhinavaguptaguruḥ punarāha hi sati vittadeśakālādau||195||
Apavarge'pi hi vistīrṇakarmavijñānasaṅgrahaḥ kāryaḥ|
Cidvṛttervaicitryāccāñcalye'pi krameṇa sandhānāt||196||
Tasmiṁstasminvastuni rūḍhiravaśyaṁ śivātmikā bhavati|
Tattvamidametadātmakametasmātproddhṛto mayā śiṣyaḥ||197||
Itthaṁ kramasaṁvittau mūḍho'pi śivātmako bhavati|
Kramikatathāvidhaśivatānugrahasubhagaṁ ca daiśikaṁ paśyan||198||
Śiśurapi tadabhedadṛśā bhaktibalāccābhyupaiti śivabhāvam|
Yadyapi vikalpavṛtterapi mokṣaṁ dīkṣayaiva dehānte||199||
Śāstre provāca vibhustathāpi dṛḍhavāsanā yuktā|
Mokṣe'pyasti viśeṣaḥ kriyālpabhūyastvajaḥ salokādiḥ||200||
Iti kecittadayuktaṁ sa vicitro bhoga eva kathitaḥ syāt|
Saṁskāraśeṣavartanajīvitamadhye'sya samayalopādyam||201||
Nāyāti vighnajālaṁ kriyābahutve mumukṣostat|
Yasmātsabījadīkṣāsaṁskṛtapuruṣasya samayalopādye||202||
Bhukte bhogānmokṣo naiva nirbījadīkṣāyām|
Iti kecinmanyante yuktaṁ taccāpi yatsmṛtaṁ śāstre||203||
For example (tathā hi), the worldly enjoyer (saḥ bhoktā), whose (yasya) path (adhvā) has been purified (śuddhaḥ) by the faces (vaktraiḥ), (and that) has been placed (yojitaḥ) by them (taiḥ eva) somewhere (kvacid) in the chosen category (iṣṭe... tattve) in order to enjoy (in the world) (bhoktum), is endowed with his force/power (tad-bala-anvitaḥ). Also (ca), the variety of worldly enjoyment (for the disciple) (bhoga-citratā) is (bhavet) here (atra) such (tādṛk eva) with reference to the existence (sadbhāve) of (his) good karma-s (śubhānām karmaṇām). But (tu) when (his) karma has been purified (karma-śuddhau), another (anyā eva) variety (citratā) (appears). And (ca) that worldly enjoyment (bhogaḥ... asau) (is of) four (types) (catur). (It can accrue to the disciple): "(1) By departure (from the body) (utkrāntyā) immediately (sadyas), or (atha) (2) through association (saṅgatas) with the body itself (dehena eva) then --i.e. after dīkṣā or initiation-- (tadā eva), or even (vā api) (3) through practice (abhyāsatas), or (vā) (4) at the end of the body --viz. when the body dies-- (deha-ante... iti)". Thirty-two varieties (dvātriṁśat-bhedaḥ) are said to exist (ucyate) by union (yogāt) (of these four types of worldly enjoyment) with the previous eight kinds (prāktana-aṣṭa-bhidā) --i.e. 8 x 4 = 32--. Although (api) Liberation (mokṣaḥ) (is) one (ekaḥ), (it is also) twofold (dvidhā) through the purification or not purification (śodhana-aśodhanāt) of the seed called "samaya" or "rule" (samaya-ākhyasya) with regard to (uddiśya) someone who is such --referring to someone who wants Liberation-- (tādṛśam), (or) to children, etc. (bāla-ādikam), (or) to someone whose death is known to come fast (jñāta-śīghra-maraṇam), (or) to someone without power (śakti-varjitam), or (vā) to someone who is old (vṛddham), or (vā) to a devotee (bhaktam). And (ca) it --viz. the variety of worldly enjoyments-- (sā) is threefold (traidham) through the departure (utkrāntitas) immediately (sadyas). (This kind of initiation) ought to be performed (kāryā) by the Guru --expecting 'guruṇā'-- (guroḥ) when death is approaching (the disciple) (āsanna-mṛtau). This is the command (iti ājñā) of the Great Lord (mahā-īśasya) (such as) uttered in the venerable Gahvaratantra (śrīmat-gahvara-bhāṣitā): "Having seen (dṛṣṭvā) that the disciple (śiṣyam) is devoured by old age (jarā-grastam) (and) tormented (paripīḍitam) by disease (vyādhinā), after making (him) depart (from the body) (utkramayya), (the Guru) should therefore place (tatas tu... niyojayet) him --i.e. the disciple-- (enam) in the Supreme Principle (para-tattve)". Those (amī) thirty-five --viz. 32 + 3-- (pañcatriṁśat) varieties (of worldly enjoyment) (bhedāḥ) belong to the Guru (guroḥ); or (vā) (when such varieties) belong to Guru and disciple (guru-śiṣyayoḥ), they are said to be (parikīrtitāḥ) seventy (saptatiḥ), since the aforesaid process is double (ukta-dvaividhya-kalanāt). The guru (guruḥ), after multiplying --expecting 'bhittvā'-- (bhitvā) (the number of) those above-mentioned varieties related to initiation --i.e. 8540 is the number of those kinds of initiation-- (purā-uktān tān bhedān dīkṣā-gatān) by (the number of) these varieties --viz. by 70-- (etaiḥ bhedaiḥ), should reach (sidhyet) the enumeration (of 597,800) --i.e. 8540 x 70-- (prasaṅkhyānam) so as to attain a well practiced knowledge (su-abhyasta-jñāna-siddhaye).
(So the number of varieties) has been said to be (yā... kathitā) 8540 (pañcāśītiśatī... catvāriṁśat-samuttarā). After multiplying (bhittvā) that --i.e. 8540-- (tām) by 70 (saptatyā), (the Guru) calculates (kalayet) by himself (svayam) the (number of) varieties for initiation (dīkṣā-bhedān). Here (iha), in Mālinītantra --this might or might not be the Mālinīvijayottaratantra-- (mālinī-tantre), this (ayam) (number of) varieties for initiation (dīkṣā-bhedaḥ) (amounts to) 597,800 --lit. "group of five, one hundred thousand, and ninety-seven, a thousand-number, eight, hundreds"-- (pañcakam... lakṣāṇāṁ ca saptanavatiḥ sahasra-parisaṅkhyā... aṣṭau śatāni).
The group of purifiers (śoddhṛ-gaṇaḥ) is of seventy sorts (saptatidhā). The purified (śodhyaḥ) —constituted by one principle, etc. (eka-tattva-ādiḥ)— is of thirty sorts (triṁśaddhā). (The purified --i.e. the object--,) along with the (four) Eggs (sa-aṇḍaḥ) whose form/nature is the six paths (ṣaṭ-adhva-rūpaḥ), (should go through a process of purification). The task (which must be performed) "so" (tathā-iti-kartavyatā) has four divisions (catur-bhedā). It --i.e. such a task which must be performed so-- (sā) consists of substance and knowledge (dravya-jñāna-mayī), is devoid of birth, etc. (janana-ādi-vivarjitā) or (atha) is endowed with that --viz. with birth, etc.-- (tad-yuktā). Moreover (punar), it --i.e. the aforesaid task-- (eṣā) is of thirty-five kinds (pañcatriṁśaddhā) according to whether the intention is to attain worldly enjoyment or Liberation (bhoga-apavarga-sandhānāt). (Why?) Since (yasmāt) worldly enjoyment (bhogaḥ) is of thirty-two sorts (dvātriṁśaddhā) due to the division of the time of purification or not of the good (karma) (śubha-śuddhi-aśuddhi-kāla-bhidā). Liberation (mokṣaḥ) is of three kinds (tredhā). (That above-mentioned task,) multiplied by two (dvi-guṇā), (results in) seventy (saptatiḥ). These are the varieties of (initiations) in accordance with (their) effects (iti kāryatā-bhedāḥ).
Due to the divisions of purifier and purified (śodhaka-śodhya-vibhedāt) and also (ca) due to the varieties of the task which must be performed so --referring to the rituals which are necessary to perform-- (iti-kartavyatva-bhedatas), this (eṣā) initiation (dīkṣā) is differentiated (bhinnā) in many ways (bahudhā). Anyway (tu), (when this initiation) is devoid of the purified (śodhya-vihīnā) is (just) of seventy sorts (saptatidhā). Through the process of differentiation of the Mantra-s (whether) they are with parts, without parts --lit. another--, with limbs, without limbs, etc. (mantrāṇām sakala-itara-sa-aṅga-nis-aṅga-ādi-bheda-saṅkalanāt), and (ca) through the enumeration of the aforesaid varieties, i.e. fifteen, etc. (pañcadaśa-ādi-ukta-bheda-parigaṇanāt) belonging to the purified which is constituted by Tattva-s, etc. (śodhyasya... tattva-ādeḥ), the enumeration (parigaṇanā) of varieties (bhedānām) cannot be done (na śakyate kartum). These are the ones --viz. the initiations-- that are not mixed (iti asaṅkīrṇāḥ). Further (punar), (there are) other (anya) mixed (saṅkīrṇāḥ) varieties (bhedāḥ) (which,) again (bhūyas), are mixed (saṅkīrṇāṇ) in many ways (bahudhā) because of the existence of the division into two or three, etc. (dvitra-ādi-vibheda-sadbhāvāt) in the case of purifier, purified, etc. (śodhaka-śodhya-ādīnām).
When the goal is worldly enjoyment (bhoge sādhye), the intelligent person (matimān) should resort (āśrayet) to many rituals --lit. 'yad yad... kartavyam tad' means 'that which must be performed', expecting "yad", anyway-- (yad yad bahu kartavyam tad). What (kim) wonder (citram), that abundance of causes (kāraṇa-bhūyastvam) is indeed for the sake of abundance of fruits (phala-bhūyastvāya)! As for Liberation (apavarge) there is no variety at all (na tu bhedaḥ). Therefore (tena), a little ritual (alpā api... kriyā) is to be resorted/applied (āśrayaṇīyā) by (the Guru) who possesses firmness in (his) tendencies (vāsanā-dṛḍhatva-juṣā) regarding this (asmin), or (atha... vā) (he can just resort to) merely knowledge (vijñāna-mātre) --so, no rituals are necessary in this situation if the level of Śaktipāta (Grace bestowal) is strong enough; rituals are only necessary if Śaktipāta is weak--.
However (punar), the Guru of Abhinavagupta --i.e. Śambhunātha in this case-- (abhinavagupta-guruḥ) said (āha) (that) if there is money, place, time, etc. (sati vitta-deśa-kāla-ādau), an accumulation of extensive knowledge about rituals (vistīrṇa-karma-vijñāna-saṅgrahaḥ) should be performed (kāryaḥ) regarding Liberation (apavarge api hi).
Even (api) in the unsteadiness (of Consciousness) (cāñcalye) —since the operation of Consciousness is varied (cit-vṛtteḥ vaicitryāt)—, through the gradual union (krameṇa sandhānāt) (of Consciousness) with reference to each reality (tasmin tasmin vastuni), the establishment (rūḍhiḥ) is (bhavati) certainly (avaśyam) of the nature of Śiva (śiva-ātmikā). "This (idam) tattva or principle (tattvam) has this nature (etad-ātmakam). The disciple (śiṣyaḥ) has been extracted (proddhṛtaḥ) from it (etasmāt) by me (mayā)". In this way (ittham), when (the Guru) is (established) in a progressive consciousness (krama-saṁvittau), even (api) a mūḍha --althout this term is generally translated as "a fool", the literal meaning is "one who is under the sway of Moha or Māyā"-- (mūḍhaḥ) becomes (bhavati) Śiva (śiva-ātmakaḥ). And (ca) the disciple (śiśuḥ) as well (api), seeing (paśyan) that the spiritual preceptor (daiśikam) is auspicious (to bestow) the Grace if such a progressive Śivahood (kramika-tathāvidha-śivatā-anugraha-subhagam), attains the State of Śiva (abhyupaiti śiva-bhāvam) by perceiving (his) unity with him --with the Guru-- (tad-abheda-dṛśā) and (ca) by force of (his) devotion (bhakti-balāt). Although (yadi api) the All-pervasive One (vibhuḥ) said (provāca) in the scripture (śāstre) (that,) even (api) in the case of (a disciple) keeping the activity of vikalpa-s or thoughts (after initiation) (vikalpa-vṛtteḥ), (that disciple attains) Liberation (mokṣam) by means of initiation itself (dīkṣayā eva) at the end of the body --at the time of death-- (deha-ante), even so (tathā api) a firm tendency (dṛḍha-vāsanā) is suitable (yuktā).
Some (kecid) (affirm that:) "Even (api) regarding Liberation (mokṣe) there is (asti) difference (viśeṣaḥ) born from the abundance or scarcity of rituals (kriyā-alpa-bhūyastva-jaḥ) (such as) to live in the Śiva's world, etc. (sa-loka-ādiḥ... iti)". That (tad) (is) incorrect (ayuktam). Worly enjoyment (sa... bhogaḥ) alone (eva) is (syāt) said to be (kathitaḥ) varied (vicitraḥ).
Some (kecid) think (manyante) that (iti) his --i.e. of the initiate-- (asya) transgression, etc. of the rules --expecting "samayalopādyaḥ"-- (samaya-lopa-ādyam) during the life abiding like a remainder after (receiving) the purificatory rites (saṁskāra-śeṣa-vartana-jīvita-madhye) does not become a net of obstacles (na āyāti vighna-jālam). That (tad) (occurs) when there is multitude of rituals (kriyā-bahutve) for him who desires Liberation --viz. for the disciple-- (mumukṣoḥ). Because (yasmāt), in the case of a person who has been purified by initiation with seed (sa-bīja-dīkṣā-saṁskṛta-puruṣasya), when he has experienced the fruits/consequences of (his) transgression, etc. of the rules --far-fetched Sanskrit to say the least-- (samaya-lopa-ādye... bhukte bhogān), (he attains) Liberation --i.e. after dying he gets Liberation-- (mokṣam). (This) is not (so) at all (na eva) as regards initiation without seed (nis-bīja-dīkṣāyām). (What they think is not right,) that (tad ca api) which (yad) is mentioned/taught (smṛtam) in the scripture (śāstre) is right (yuktam)||176-203||
Stanzas 204 to 230
समयोल्लङ्घनाद्देवि क्रव्यादत्वं शतं समाः॥२०४॥
Samayollaṅghanāddevi kravyādatvaṁ śataṁ samāḥ||204||
(Śiva said in Ānandagahvaratantra:) "Oh Goddess (devi), through the transgression of the samaya-s or rules (samaya-ullaṅghanāt) (there is the obtainment of) the state of a carnivorous animal (kravyādatvam) for one hundred (śatam) years (samāḥ)"||204||
तस्माद्गुरुशिष्यमतौ शिवभावनिरूढिवितरणसमर्थम्।
क्रमिकं तत्त्वोद्धरणादि कर्म मोक्षेऽपि युक्तमतिविततम्॥२०५॥
Tasmādguruśiṣyamatau śivabhāvanirūḍhivitaraṇasamartham|
Kramikaṁ tattvoddharaṇādi karma mokṣe'pi yuktamativitatam||205||
Therefore (tasmāt), even (api) with respect to Liberation (mokṣe), an extremely extensive (ativitatam) ritual (karma) —consisting of a gradual extraction (of the disciple) from a tattva, etc. (kramikam tattva-uddharaṇa-ādi) (and) capable of bestowing proficiency/confirmation about the State of Śiva (śiva-bhāva-nirūḍhi-vitaraṇa-samartham) upon the mind/intelligence of Guru and disciple (guru-śiṣya-matau)— is suitable (yuktam)||205||
यस्तु सदा भावनया स्वभ्यस्तज्ञानवान्गुरुः स शिशोः।
अपवर्गाय यथेच्छं यं कञ्चिदुपायमनुतिष्ठेत्॥२०६॥
एवं शिष्यतनौ शोध्यं न्यस्याध्वानं यथेप्सितम्।
शोधकं मन्त्रमुपरि न्यस्येत्तत्त्वानुसारतः॥२०७॥
द्वयोर्मातृकयोस्तत्त्वस्थित्या वर्णक्रमः पुरा।
कथितस्तं तथा न्यस्येत्तत्तत्तत्त्वविशुद्धये॥२०८॥
Yastu sadā bhāvanayā svabhyastajñānavānguruḥ sa śiśoḥ|
Apavargāya yathecchaṁ yaṁ kañcidupāyamanutiṣṭhet||206||
Evaṁ śiṣyatanau śodhyaṁ nyasyādhvānaṁ yathepsitam|
Śodhakaṁ mantramupari nyasyettattvānusārataḥ||207||
Dvayormātṛkayostattvasthityā varṇakramaḥ purā|
Kathitastaṁ tathā nyasyettattattattvaviśuddhaye||208||
Nonetheless (tu), the Guru (guruḥ saḥ) whose knowledge is well practiced (yaḥ... su-abhyasta-jñānavān), by contemplation (bhāvanayā) at all times (sadā), follows/carries out (anutiṣṭhet) any means whatsoever (yam kañcid upāyam), at pleasure (yathā-iccham), for the Liberation (apavargāya) of (his) disciple (śiśoḥ).
Thus (evam), after placing (nyasya) the path (adhvānam) to be purified (śodhyam) —according to (Guru's) wish (yathā-īpsitam)— on the body of the disciple (śiṣya-tanau), (the Guru) should place (nyasyet) on (that) --i.e. on the path to be purified-- (upari) the purifying (śodhakam) Mantra (mantram), in accordance with the tattva (tattva-anusāratas).
The succession of letters (varṇa-kramaḥ) of the two Mātṛkā-s --another translation might be "of the two alphabets", i.e. of Śabdarāśi and Mālinī arrangements-- (dvayoḥ mātṛkayoḥ), according to (their) position in the tattva-s (tattva-sthityā), has been discussed (kathitaḥ) before (purā). (The Guru) should place (nyasyet) that --viz. the succession of letters-- (tam) in that way (tathā) for the purification of the various tattva-s (tad-tad-tattva-viśuddhaye)||206-208||
वर्णाध्वा यद्यपि प्रोक्तः शोध्यः पाशात्मकस्तु सः।
मायीयः शोधकस्त्वन्यः शिवात्मा परवाङ्मयः॥२०९॥
उवाच सद्योज्योतिश्च वृत्तौ स्वायम्भुवस्य तत्।
बाढमेको हि पाशात्मा शब्दोऽन्यश्च शिवात्मकः॥२१०॥
तस्मात्तस्यैव वर्णस्य युक्ता शोधकशोध्यता।
श्रीपूर्वशास्त्रे चाप्युक्तं ते तैरालिङ्गिता इति॥२११॥
सद्योजातादिवक्त्राणि हृदाद्यङ्गानि पञ्च च।
षट् कृत्वा न्यस्य षट्त्रिंशन्न्यासं कुर्याद्धरादितः॥२१२॥
परापराया वैलोम्याद्धरायां स्यात्पदत्रयम्।
ततो जलादहङ्कारे पञ्चाष्टकसमाश्रयात्॥२१३॥
पदानि पञ्च धीमूलपुंरागाख्ये त्रये त्रयम्।
एकं त्वशुद्धवित्कालद्वये चैकं नियामके॥२१४॥
कलामायाद्वये चैकं पदमुक्तमिह क्रमात्।
विद्येश्वरसदाशक्तिशिवेषु पदपञ्चकम्॥२१५॥
एकोनविंशतिः सेयं पदानां स्यात्परापरा।
सार्धं चैकं चैकं सार्धं द्वे द्वे शशी दृगथ युग्मम्॥२१६॥
त्रीणि दृगब्धिश्चन्द्रः श्रुतिः शशी पञ्च विधुमहश्चन्द्राः।
एकान्नविंशतौ स्यादक्षरसङ्ख्या पदेष्वियं देव्याः॥२१७॥
हल्द्वययुतवसुचित्रगुपरिसङ्ख्यातस्ववर्णायाः।
मूलान्तं सार्धवर्णं स्यान्मायान्तं वर्णमेककम्॥२१८॥
शक्त्यन्तमेकमपरान्यासे विधिरुदीरितः।
मायान्तं हल्ततः शक्तिपर्यन्ते स्वर उच्यते॥२१९॥
निष्कले शिवतत्त्वे वै परो न्यासः परोदितः।
परापरापदान्येव ह्यघोर्याद्यष्टकद्वये॥२२०॥
मन्त्रास्तदनुसारेण तत्त्वेष्वेतद्द्वयं क्षिपेत्।
पिण्डाक्षराणां सर्वेषां वर्णसङ्ख्या विभेदतः॥२२१॥
अव्यक्तान्तं स्वरे न्यस्या शेषं शेषेषु योजयेत्।
बीजानि सर्वतत्त्वेषु व्याप्तृत्वेन प्रकल्पयेत्॥२२२॥
पिण्डानां बीजवन्न्यासमन्ये तु प्रतिपेदिरे।
अकृते वाथ शोध्यस्य न्यासे वस्तुबलात्स्थितेः॥२२३॥
शोधकन्यासमात्रेण सर्वं शोध्यं विशुध्यति।
श्रीमन्मृत्युञ्जयादौ च कथितं परमेष्ठिना॥२२४॥
अधुना न्यासमात्रेण भूतशुद्धिः प्रजायते।
देहशुद्ध्यर्थमप्येतत्तुल्यमेतेन वस्तुतः॥२२५॥
अन्यप्रकरणोक्तं यद्युक्तं प्रकरणान्तरे।
ज्ञापकत्वेन साक्षाद्वा तत्किं नान्यत्र गृह्यते॥२२६॥
मालिनीमातृकाङ्गस्य न्यासो योऽर्चाविधौ पुरा।
प्रोक्तः केवलसंशोद्धृमन्त्रन्यासे स एव तु॥२२७॥
त्रिपदी द्वयोर्द्वयोः स्यात्प्रत्येकमथाष्टसु श्रुतिपदानि।
दिक्चन्द्रचन्द्ररसरविशरशरदृग्दृङ्मृगाङ्कशशिगणने॥२२८॥
अङ्गुलमाने देव्या अष्टादश वैभवेन पदमन्यत्।
अपरं मानमिदं स्यात्केवलशोधकमनुन्यासे॥२२९॥
तुर्यपदात्पदषट्के मानद्वितयं परापरपराख्यम्।
द्वादशकं द्वादशकं तत्त्वोपरि पूर्ववत्त्वन्यत्॥२३०॥
Varṇādhvā yadyapi proktaḥ śodhyaḥ pāśātmakastu saḥ|
Māyīyaḥ śodhakastvanyaḥ śivātmā paravāṅmayaḥ||209||
Uvāca sadyojyotiśca vṛttau svāyambhuvasya tat|
Bāḍhameko hi pāśātmā śabdo'nyaśca śivātmakaḥ||210||
Tasmāttasyaiva varṇasya yuktā śodhakaśodhyatā|
Śrīpūrvaśāstre cāpyuktaṁ te tairāliṅgitā iti||211||
Sadyojātādivaktrāṇi hṛdādyaṅgāni pañca ca|
Ṣaṭ kṛtvā nyasya ṣaṭtriṁśannyāsaṁ kuryāddharāditaḥ||212||
Parāparāyā vailomyāddharāyāṁ syātpadatrayam|
Tato jalādahaṅkāre pañcāṣṭakasamāśrayāt||213||
Padāni pañca dhīmūlapuṁrāgākhye traye trayam|
Ekaṁ tvaśuddhavitkāladvaye caikaṁ niyāmake||214||
Kalāmāyādvaye caikaṁ padamuktamiha kramāt|
Vidyeśvarasadāśaktiśiveṣu padapañcakam||215||
Ekonaviṁśatiḥ seyaṁ padānāṁ syātparāparā|
Sārdhaṁ caikaṁ caikaṁ sārdhaṁ dve dve śaśī dṛgatha yugmam||216||
Trīṇi dṛgabdhiścandraḥ śrutiḥ śaśī pañca vidhumahaścandrāḥ|
Ekānnaviṁśatau syādakṣarasaṅkhyā padeṣviyaṁ devyāḥ||217||
Haldvayayutavasucitraguparisaṅkhyātasvavarṇāyāḥ|
Mūlāntaṁ sārdhavarṇaṁ syānmāyāntaṁ varṇamekakam||218||
Śaktyantamekamaparānyāse vidhirudīritaḥ|
Māyāntaṁ haltataḥ śaktiparyante svara ucyate||219||
Niṣkale śivatattve vai paro nyāsaḥ paroditaḥ|
Parāparāpadānyeva hyaghoryādyaṣṭakadvaye||220||
Mantrāstadanusāreṇa tattveṣvetaddvayaṁ kṣipet|
Piṇḍākṣarāṇāṁ sarveṣāṁ varṇasaṅkhyā vibhedataḥ||221||
Avyaktāntaṁ svare nyasyā śeṣaṁ śeṣeṣu yojayet|
Bījāni sarvatattveṣu vyāptṛtvena prakalpayet||222||
Piṇḍānāṁ bījavannyāsamanye tu pratipedire|
Akṛte vātha śodhyasya nyāse vastubalātsthiteḥ||223||
Śodhakanyāsamātreṇa sarvaṁ śodhyaṁ viśudhyati|
Śrīmanmṛtyuñjayādau ca kathitaṁ parameṣṭhinā||224||
Adhunā nyāsamātreṇa bhūtaśuddhiḥ prajāyate|
Dehaśuddhyarthamapyetattulyametena vastutaḥ||225||
Anyaprakaraṇoktaṁ yadyuktaṁ prakaraṇāntare|
Jñāpakatvena sākṣādvā tatkiṁ nānyatra gṛhyate||226||
Mālinīmātṛkāṅgasya nyāso yo'rcāvidhau purā|
Proktaḥ kevalasaṁśoddhṛmantranyāse sa eva tu||227||
Tripadī dvayordvayoḥ syātpratyekamathāṣṭasu śrutipadāni|
Dikcandracandrarasaraviśaraśaradṛgdṛṅmṛgāṅkaśaśigaṇane||228||
Aṅgulamāne devyā aṣṭādaśa vaibhavena padamanyat|
Aparaṁ mānamidaṁ syātkevalaśodhakamanunyāse||229||
Turyapadātpadaṣaṭke mānadvitayaṁ parāparaparākhyam|
Dvādaśakaṁ dvādaśakaṁ tattvopari pūrvavattvanyat||230||
Even if (yadi api) the path of Varṇa --i.e. the path of the letters-- (varṇa-adhvā... saḥ) has been said (proktaḥ) to be a mayic bond (pāśa-ātmakaḥ tu māyīyaḥ) to be purified (śodhyaḥ), (even so there is) another (aspect of its) (anyaḥ) which is purifying (śodhakaḥ tu), which is Śiva (śiva-ātmā) (and) which consists of the Supreme Speech (para-vāk-mayaḥ).
And (ca) Sadyojyoti (sadyojyotiḥ) said (uvāca) that (tad) in (his) commentary (vṛttau) on Svāyambhuva --referring to the Svāyambhuvasūtrasaṅgraha-- (svāyambhuvasya): "Yes! (bāḍham), Śabdarāśi --the multitude of sounds-- (śabdaḥ) (has) one (aspect) (ekaḥ hi) that is binding (pāśa-ātmā), and (ca) another (aspect) (anyaḥ) that is Śiva (śiva-ātmakaḥ)". Therefore (tasmāt), the condition of purifier and purified (śodhaka-śodhyatā) for that Varṇa --viz. letter-- (tasya eva varṇasya) is appropriate (yuktā).
In the venerable Pūrvaśāstra --i.e. in Mālinīvijayottaratantra-- (śrī-pūrva-śāstre) is also said (ca api uktam) --in 3.28--: "(Oh You who are extolled by the Heroes,) those (50 letters) (te), being embraced (āliṅgitāḥ... iti) [by them --by Aghora and the rest of Mantra-s (the knowers themselves)--, become the bestowers of the fruits of all the desires with reference to the best adepts, (and) this is not otherwise]". After placing (nyasya) the (five) faces such as Sadyojāta, etc. (sadyojāta-ādi-vaktrāṇi) and (ca) the five (pañca) limbs such as the heart, etc. (hṛd-ādi-aṅgāni) six times --lit. doing (that) six (times)-- (ṣaṭ kṛtvā), (the Guru) should perform (kuryāt) the nyāsa of the thirty-six (tattva-s or categories) (ṣaṭtriṁśat-nyāsam), starting from the earth element (dharā-āditas). (The nyāsa of the Mantra) of Parāparā --also called, the Vidyā of Parāparā is "Oṁ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīma bhīṣaṇe vama piba he ruru rara phaṭ huṁ haḥ phaṭ"-- (parāparāyāḥ) (is) in the reverse order (vailomyāt) --the right order is shown in Mālinīvijayottaratantra 4.19-23--: (a) In the earth element --i.e. in Pṛthivī, category 36-- (dharāyām), there is (syāt) a triad of Pada-s --i.e. huṁ haḥ phaṭ-- (pada-trayam). After that (tatas), (b) from Jala --i.e. Āpas, category 35-- (jalāt) up to Ahaṅkāra --category 15-- (ahaṅkāre), there are five Pada-s (padāni pañca) in connection with the five groups of eight (worlds) (pañca-aṣṭaka-samāśrayāt). (c) The group of three (Pada-s) --viz. 'vama', 'bhīṣaṇe' and 'bhīma'-- (trayam) is (residing) in the triad (traye) called Buddhi, Prakṛti-Puruṣa and Rāga --categories 14, 13-12 and 9-- (dhī-mūla-puṁ-rāga-ākhye). (d) But (tu) one Pada --viz. 'ghoramukhi'-- (ekam) (dwells) in the group of two (categories), i.e. in Kāla and impure Vidyā --categories 10 and 8-- (aśuddha-vit-kāla-dvaye), and (ca) (e) in Niyati (niyāmake) one Pada --viz. 'haḥ'-- (ekam) (resides). (f) And (ca) here (iha), one Pada --viz. 'ghorarūpe'-- (ekam padam) is said (to reside) (uktam) in the couple of Māyā and Kalā --categories 6 and 7-- (kalā-māyā-dvaye), in succession (kramāt). (g) A group of five (Pada-s) --viz. 'huṁ', 'paramaghore', 'hrīḥ', 'aghore' and 'Oṁ'-- (pada-pañcakam) (dwellS) in Sadvidyā, Īśvara, Sadāśiva, Śakti and Śiva --categories 5, 4, 3, 2 and 1-- (vidyā-īśvara-sadā-śakti-śiveṣu). The (Mantra of) Parāparā (parāparā) is (then) (syāt) this which consists of nineteen (ekonaviṁśatiḥ sā iyam) Pada-s (padānām).
(Keeping in mind that the Mantra of Parāparā is: "Oṁ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīma bhīṣaṇe vama piba he ruru rara phaṭ huṁ haḥ phaṭ" — Abhinavagupta is describing it in the reverse order:)
(1) (One) and a half --phaṭ-- (sa-ardham), and (ca) (2) one --haḥ-- (ekam), and (ca) (3) one --huṁ-- (ekam), (4) (one) and a half --phaṭ-- (sa-ardham), (5) two --rara-- (dve), (6) two --ruru-- (dve), (7) one --he-- (śaśī), (8) two --piba-- (dṛk) and (atha) (9) two --vama-- (yugman), (10) three --bhīṣaṇe-- (trīṇi), (11) two --bhīma-- (dṛk), (12) four --ghoramukhi-- (abdhiḥ), (13) one --haḥ-- (candraḥ), (14) four --ghorarūpe-- (śrutiḥ), (15) one --huṁ-- (śaśī), (16) five --paramaghore-- (pañca), (17, 18 & 19) one --hrīḥ--, three --aghore-- (and) one --Oṁ-- (vidhu-mahas-candrāḥ) —
TRANSLATION IN PROGRESS – I UPLOAD NEW CONTENT ALMOST DAILY – NO STANZAS ARE MISSING
DURING WEEKENDS, MY PRODUCTIVITY DECREASES BECAUSE I AM BUSY MEETING WITH MY DISCIPLES
Further Information
This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.
For further information about Sanskrit, Yoga and Indian Philosophy; or if you simply want to comment, ask a question or correct a mistake, feel free to contact us: This is our e-mail address.
| Back to 16. 1-156 |  |
Continue to read 17. 1-122 |