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Tantrasāra (Tantrasara): Chapter 20
Śeṣavartanaprakāśanam - Explaining about how to behave in the remainder of one's life (after being initiated)
Introduction
This is the twentieth chapter (called Śeṣavartanaprakāśanam).
This work was written by the great Master Abhinavagupta and is a summary of Tantrāloka. 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 Tantrasāra is a summarized 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 Tantrasāra 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.
Chapter 20
तन्त्रसारः
विंशमाह्निकम्
अथ शेषवर्तनार्थं प्रकरणान्तरम्।
तत्र या दीक्षा संस्कारसिद्ध्यै ज्ञानयोग्यान्प्रति या च तदशक्तान्प्रति मोक्षदीक्षा सबीजा तस्यां कृतायामाजीवं शेषवर्तनं गुरुरुपदिशेत्। तत्र नित्यं नैमित्तिकं काम्यमिति त्रिविधं शेषवर्तनमन्त्यं च साधकस्यैव तन्नेह निश्चेतव्यम्। तत्र नियतभवं नित्यं तन्मयीभाव एव नैमित्तिकं तदुपयोगि सन्ध्योपासनं प्रत्यहमनुष्ठानं पर्वदिनं पवित्रकमित्यादि। तदपि नित्यं स्वकालनैयत्यात् - इति केचित्। नैमित्तिकं तु तच्छासनस्थानामप्यनियतं तद्यथा - गुरुतद्वर्गागमनं तत्पर्वदिनं ज्ञानलाभदिनमित्यादिकम् - इति केचित्। तत्र नियतपूजा सन्ध्योपासा गुरुपूजा पर्वपूजा पवित्रकमित्यवश्यम्भावि। नैमित्तिकम् - ज्ञानलाभः शास्त्रलाभो गुरुतद्वर्गगृहागमनं तदीयजन्मसंस्कारप्रायणदिनानि लौकिकोत्सवः शास्त्रव्याख्या आदिमध्यान्ता देवतादर्शनं मेलकं स्वप्नाज्ञा समयनिष्कृतिलाभः - इत्येतन् नैमित्तिकं विशेषार्चनकारणम्। तत्र कृतदीक्षाकस्य शिष्यस्य प्रधानं मन्त्रं सवीर्यकं संवित्तिस्फुरणसारमलिखितं वक्त्रागमेनैवार्पयेत्ततस्तन्मयीभावसिद्ध्यर्थं स शिष्यः सन्ध्यासु तन्मयीभावाभ्यासं कुर्यात्तद्द्वारेण सर्वकालं तथाविधसंस्कारलाभसिद्ध्यर्थं प्रत्यहं च परमेश्वरं च स्थण्डिले वा लिङ्गे वाभ्यर्चयेत्। तत्र हृद्ये स्थण्डिले विमलमकुरवद्ध्याते स्वमेव रूपं याज्यदेवताचक्राभिन्नं मूर्तिबिम्बितमिव दृष्ट्वा हृद्यपुष्पगन्धासवतर्पणनैवेद्यधूपदीपोपहारस्तुतिगीतवाद्यनृत्तादिना पूजयेज्जपेत्स्तुवीत - तन्मयीभावमशङ्कितं लब्धुम्। आदर्शे हि स्वमुखमविरतमवलोकयतस्तत्स्वरूपनिश्चितिरचिरेणैव भवेन्न चात्र कश्चित्क्रमः प्रधानम् - ऋते तन्मयीभावात्। परमन्त्रतन्मयीभावाविष्टस्य निवृत्तपशुवासनाकलङ्कस्य भक्तिरसानुवेधविद्रुतसमस्तपाशजालस्य यदधिवसति हृदयं तदेव परममुपादेयमित्यस्मद्गुरवः।
अधिशय्य पारमार्थिकभावप्रसरं प्रकाशमुल्लसति या।
परमामृतदृक्त्वां तयार्चयन्ते रहस्यविदः॥
कृत्वाधारधरां चमत्कृतिरसप्रोक्षाक्षणक्षालितामात्तैर्मानसतः स्वभावकुसुमैः स्वामोदसन्दोहिभिः।
आनन्दामृतनिर्भरस्वहृदयानर्घार्घपात्रक्रमात्त्वां देव्या सह देहदेवसदने देवार्चयेऽहर्निशम्॥
इति श्लोकद्वयोक्तमर्थमन्तर्भावयन् देवताचक्रं भावयेत्। ततो मुद्राप्रदर्शनं जपस्तन्निवेदनम्। बोध्यैकात्म्येन विसर्जनम्। मुख्यं नैवेद्यं स्वयमश्नीयात्सर्वं वा जले क्षिपेज्जलजा हि प्राणिनः पूर्वदीक्षिताश्चरुभोजनद्वारेणेत्यागमविदः। मार्जारमूषकश्वादिभक्षणे तु शङ्का जनिता निरयाय - इति ज्ञान्यपि लोकानुग्रहेच्छया न तादृक्कुर्याल्लोकं वा परित्यज्य आसीत इति स्थण्डिलयागः। अथ लिङ्गे तत्र न रहस्यमन्त्रैर्लिङ्गं प्रतिष्ठापयेद्विशेषाद्व्यक्तम् - इति पूर्वप्रतिष्ठितेष्वावाहनविसर्जनक्रमेण पूजां कुर्यादाधारतया। तत्र गुरुदेहं स्वदेहं शक्तिदेहं रहस्यशास्त्रपुस्तकं वीरपात्रमक्षसूत्रं प्राहरणं बाणीयं मौक्तिकं सौवर्णं पुष्पगन्धद्रव्यादिहृद्यवस्तुकृतं मकुरं वा लिङ्गमर्चयेत्। तत्र चाधारबलादेवाधिकाधिकमन्त्रसिद्धिर्भवतीति पूर्वं पूर्वं प्रधानमाधारगुणानुविधायित्वाच्च मन्त्राणां तत्र तत्र साध्ये तत्तत्प्रधानमिति शास्त्रगुरवः। सर्वत्र परमेश्वराभेदाभिमान एव परमः संस्कारः।
अथ पर्वविधिः।
तत्र सामान्यं सामान्यसामान्यं सामान्यविशेषो विशेषसामान्यं विशेषो विशेषविशेषश्चेति षोढा पर्व - पूरणाद्विधेः। तत्र मासि मासि प्रथमं पञ्चमं दिनं सामान्यं चतुर्थाष्टमनवमचतुर्दशपञ्चदशानि द्वयोरपि पक्षयोः सामान्यसामान्यमनयोरुभयोरपि राश्योर्वक्ष्यमाणतत्तत्तिथ्युचितग्रहनक्षत्रयोगे सामान्यविशेषो मार्गशीर्षस्य प्रथमरात्रिभागः कृष्णनवम्यां पौषस्य तु रात्रिमध्यं कृष्णनवम्यां माघस्य रात्रिमध्यं शुक्लपञ्चदश्यां फाल्गुनस्य दिनमध्यं शुक्लद्वादश्यां चैत्रस्य शुक्लत्रयोदश्यां वैशाखस्य कृष्णाष्टम्यां ज्यैष्ठस्य कृष्णनवम्यामाषाढस्य प्रथमे दिने श्रावणस्य दिवसपूर्वभागः कृष्णैकादश्यां भाद्रपदस्य दिनमध्यं शुक्लषष्ट्यामाश्वयुजस्य शुक्लनवमीदिनं कार्त्तिकस्य प्रथमो रात्रिभागः शुक्लनवम्याम् - इति विशेषपर्व। चित्राचन्द्रौ मघाजीवौ तिष्यचन्द्रौ पूर्वफाल्गुनीबुधौ श्रवणबुधौ शतभिषक्चन्द्रौ मूलादित्यौ रोहिणीशुक्रौ विशाखाबृहस्पती श्रवणचन्द्राविति। यदि मार्गशीर्षादिक्रमेण यथासङ्ख्यं भवत्याश्वयुजं वर्जयित्वा तदा विशेषविशेषः। अन्यविशेषश्चेदन्यपर्वणि तदा तत् - अनुपर्वेत्याहुः। भग्रहयोगे च न वेला प्रधानम् - तिथेरेव विशेषलाभादनुयागकालानुवृत्तिस्तु पर्वदिने मुख्या - अनुयागप्राधान्यात्पर्वयागानामनुयागो मूर्तियागश्चक्रयाग इति पर्यायाः। तत्र गुरुस्तद्वर्ग्यः ससन्तानस्तत्त्ववित्कन्यान्त्या वेश्यारुणा तत्त्ववेदिनी वेति चक्रयागे मुख्यपूज्याः - विशेषात्सामस्त्येन। तत्र मध्ये गुरुस्तदावरणक्रमेण गुर्वादिसमय्यन्तं वीरः शक्तिरिति क्रमेण - इत्येवं चक्रस्थित्या वा पङ्क्तिस्थित्या वा आसीत ततो गन्धधूपपुष्पादिभिः क्रमेण पूजयेत्ततः पात्रं सदाशिवरूपं ध्यात्वा शक्त्यमृतध्यातेनासवेन पूरयित्वा तत्र भोक्त्रीं शक्तिं शिवतया पूजयित्वा तयैव देवताचक्रतर्पणं कृत्वा नरशक्तिशिवात्मकत्रितयमेलकं ध्यात्वावरणावतरणक्रमेण मोक्षभोगप्राधान्यं बहिरन्तश्च तर्पणं कुर्यात्पुनः प्रतिसञ्चरणक्रमेणैवं पूर्णं भ्रमणं चक्रं पुष्णाति। तत्राधारे विश्वमयं पात्रं स्थापयित्वा देवताचक्रं तर्पयित्वा स्वात्मानं वन्दितेन तेन तर्पयेत्पात्राभावे भद्रं वेल्लितशुक्तिर्वा दक्षहस्तेन पात्राकारं भद्रं द्वाभ्यामुपरिगतदक्षिणाभ्यां निःसन्धीकृताभ्यां वेल्लितशुक्तिः पतद्भिर्बिन्दुभिर्वेतालगुह्यकाः सन्तुष्यन्ति धारया भैरवोऽत्र प्रवेशो न कस्यचिद्देयः प्रमादात्प्रविष्टस्य विचारं न कुर्यात्कृत्वा पुनर्द्विगुणं चक्रयागं कुर्यात्ततोऽवदंशान्भोजनादींश्चाग्रे यथेष्टं विकीर्येत गुप्तगृहे वा सङ्केताभिधानवर्जं देवताशब्देन सर्वान्योजयेत् - इति वीरसङ्करयागः। ततोऽन्ते दक्षिणाताम्बूलवस्त्रादिभिस्तर्पयेत् - इति प्रधानतमोऽयं मूर्तियागः। अदृष्टमण्डलोऽपि मूर्तियागेन पर्वदिनानि पूजयन्वर्षादेव पुत्रकोक्तं फलमेति विना सन्ध्यानुष्ठानादिभिः - इति वृद्धानां भोगिनां स्त्रीणां विधिरयं शक्तिपाते सत्युपदेष्टव्यो गुरुणा। अथ पवित्रकविधिः। स च श्रीरत्नमालात्रिशिरोमतश्रीसिद्धामतादौ विधिपूर्वकः पारमेश्वराज्ञापूरकश्चोक्तं चैतच्छ्रीतन्त्रालोके
विना पवित्रकेण सर्वं निष्फलम्।
इति। तत्राषाढशुक्लात्कुलपूर्णिमादिनान्तं कार्यं पवित्रकं तत्र कार्त्तिककृष्णपञ्चदशी कुलचक्रं नित्याचक्रं पूरयतीति श्रीनित्यातन्त्रविदः। माघशुक्लपञ्चदशी इति श्रीभैरवकुलोर्मिविदः। दक्षिणायनान्तपञ्चदशी इति श्रीतन्त्रसद्भावविदः। तत्र विभवेन देवं पूजयित्वाहुत्या तर्पयित्वा पवित्रकं दद्यात्सौवर्णमुक्तारत्नविरचितात्प्रभृति पटसूत्रकार्पासकुशगर्भान्तमपि कुर्यात्। तच्च तत्त्वसङ्ख्यग्रन्थिकं पदकलाभुवनवर्णमन्त्रसङ्ख्यग्रन्थि च जान्वन्तमेकं नाभ्यन्तमपरं कण्ठान्तमन्यच्छिरस्यन्यत् - इति चत्वारि पवित्रकाणि देवाय गुरवे च समस्ताध्वपरिपूर्णतद्रूपभावनेन दद्याच्छेषेभ्य एकमिति। ततो महोत्सवः कार्यश्चातुर्मास्यं सप्तदिनं त्रिदिनं चेति मुख्यान्वापत्कल्पाः सति विभवे मासि मासि पवित्रकमथ वा चतुर्षु मासेष्वथ वा सकृत् तदकरणे प्रायश्चित्तं जपेज्ज्ञान्यपि सम्भवद्वित्तोऽप्यकरणे प्रत्यवैति लोभोपहितज्ञानाकरणे ज्ञाननिन्दापत्तेः।
यदा प्राप्यापि विज्ञानं दूषितं परमेशशासनं तदा प्रायश्चित्ती।
इति वचनात्।
इत्येष पवित्रकविधिः।
ज्ञानलाभादौ लौकिकोत्सवान्तेऽपि सर्वत्र संविदुल्लासाधिक्यं देवताचक्रसन्निधिर्विशेषतो भवतीति तथाविधाधिक्यपर्यालोचनया तथाविधमेव विशेषमनुयागादौ कुर्यात्।
अथ व्याख्याविधिः।
सर्वशास्त्रसम्पूर्णं गुरुं व्याख्यार्थमभ्यर्थयेत सोऽपि स्वशिष्याय परशिष्यायापि वा समुचितसंस्कारोचितं शास्त्रं व्याचक्षीताधरशासनस्थायापि करुणावशादीश्वरेच्छावैचित्र्योद्भावितशक्तिपातसम्भावनाभावितहृदयो व्याचक्षीत - मर्मोपदेशवर्जम्। तत्र निम्नासनस्थितेभ्यस्तत्परेभ्यो नियमितवाङ्मनःकायेभ्यो व्याख्या क्रियमाणा फलवती भवति प्रथमं गन्धादिलिप्तायां भुव्युल्लिख्य सङ्कल्प्य वा पद्माधारं चतुरश्रं पद्मत्रयं पद्ममध्ये वागीशीं वामदक्षिणयोर्गणपतिगुरू च पूजयेदाधारपद्मे व्याख्येयकल्पदेवताम्। ततः सामान्यार्घपात्रयोगेन चक्रं तर्पयेत्ततो व्याचक्षीत सूत्रवाक्यपटलग्रन्थं पूर्वापराविरुद्धं कुर्वन्तन्त्रावृत्तिप्रसङ्गसमुच्चयविकल्पादिशास्त्रन्यायौचित्येन पूर्वं पक्षं सम्यग्घटयित्वा सम्यक् च दूषयन्साध्यं साधयन्तात्पर्यवृत्तिं प्रदर्शयन्पटलान्तं व्याचक्षीत नाधिकं तत्रापि वस्त्वन्ते वस्त्वन्ते तर्पणं पूजनमिति यावद्व्याख्यासमाप्तिः। ततोऽपि पूजयित्वा विद्यापीठं विसर्ज्योपलिप्यागाधे तत्क्षेपयेत्।
इति व्याख्याविधिः।
अथ समयनिष्कृतिः।
यद्यपि तत्त्वज्ञाननिष्ठस्य प्रायश्चित्तादि न किञ्चित्तथापि चर्यामात्रादेव मोक्षभागिनस्ताननुग्रहीतुमाचारवर्तनीं दर्शयेत्। अतत्त्वज्ञानी तु चर्यैकायत्तभोगमोक्षः समयोल्लङ्घने कृते प्रायश्चित्तमकुर्वन्वर्षशतं क्रव्यादो भवतीति - इति प्रायश्चित्तविधिर्वक्तव्यस्तत्र स्त्रीवधे प्रायश्चित्तं नास्त्यन्यत्र तु बलाबलं ज्ञात्वाखण्डां भगवतीं मालिनीमेकवारात्प्रभृति त्रिलक्षान्तमावर्तयेद्यावच्छङ्काविच्युतिर्भवति तदन्ते विशेषपूजा तत्रापि चक्रयागः स हि सर्वत्र शेषभूतः।
इति समयनिष्कृतिविधिः।
अथ गुरुपूजाविधिः।
सर्वयागान्तेषूपसंहृते यागेऽपरेद्युर्गुरुपूजां कुर्यात्पूर्वं हि स विध्यङ्गतया तोषितो न तु प्राधान्येनेति तां प्राधान्येनाकुर्वनधिकारबन्धेन बद्धो भवति - इति तां सर्वथा चरेत्। तत्र स्वास्तिकं मण्डलं कृत्वा तत्र सौवर्णं पीठं दत्त्वा तत्र समस्तमध्वानं पूजयित्वा तत्पीठं तेनाधिष्ठाप्य तस्मै पूजां कृत्वा तर्पणं भोजनं दक्षिणामात्मानमिति निवेद्य नैवेद्योच्छिष्टं प्रार्थ्य वन्दित्वा स्वयं प्राश्य चक्रपूजां कुर्यात्।
इति गुरुपूजाविधिः।
नित्यं नैमित्तिकं कर्म कुर्वञ्शाठ्यविवर्जितः।
विनापि ज्ञानयोगाभ्यां चर्यामात्रेण मुच्यते॥
Tantrasāraḥ
Viṁśamāhnikam
Atha śeṣavartanārthaṁ prakaraṇāntaram|
Tatra yā dīkṣā saṁskārasiddhyai jñānayogyānprati yā ca tadaśaktānprati mokṣadīkṣā sabījā tasyāṁ kṛtāyāmājīvaṁ śeṣavartanaṁ gururupadiśet| Tatra nityaṁ naimittikaṁ kāmyamiti trividhaṁ śeṣavartanamantyaṁ ca sādhakasyaiva tanneha niścetavyam| Tatra niyatabhavaṁ nityaṁ tanmayībhāva eva naimittikaṁ tadupayogi sandhyopāsanaṁ pratyahamanuṣṭhānaṁ parvadinaṁ pavitrakamityādi| Tadapi nityaṁ svakālanaiyatyāt - Iti kecit| Naimittikaṁ tu tacchāsanasthānāmapyaniyataṁ tadyathā - Gurutadvargāgamanaṁ tatparvadinaṁ jñānalābhadinamityādikam - Iti kecit| Tatra niyatapūjā sandhyopāsā gurupūjā parvapūjā pavitrakamityavaśyambhāvi| Naimittikam - Jñānalābhaḥ śāstralābho gurutadvargagṛhāgamanaṁ tadīyajanmasaṁskāraprāyaṇadināni laukikotsavaḥ śāstravyākhyā ādimadhyāntā devatādarśanaṁ melakaṁ svapnājñā samayaniṣkṛtilābhaḥ - Ityetan naimittikaṁ viśeṣārcanakāraṇam| Tatra kṛtadīkṣākasya śiṣyasya pradhānaṁ mantraṁ savīryakaṁ saṁvittisphuraṇasāramalikhitaṁ vaktrāgamenaivārpayettatastanmayībhāvasiddhyarthaṁ sa śiṣyaḥ sandhyāsu tanmayībhāvābhyāsaṁ kuryāttaddvāreṇa sarvakālaṁ tathāvidhasaṁskāralābhasiddhyarthaṁ pratyahaṁ ca parameśvaraṁ ca sthaṇḍile vā liṅge vābhyarcayet| Tatra hṛdye sthaṇḍile vimalamakuravaddhyāte svameva rūpaṁ yājyadevatācakrābhinnaṁ mūrtibimbitamiva dṛṣṭvā hṛdyapuṣpagandhāsavatarpaṇanaivedyadhūpadīpopahārastutigītavādyanṛttādinā pūjayejjapetstuvīta - Tanmayībhāvamaśaṅkitaṁ labdhum| Ādarśe hi svamukhamaviratamavalokayatastatsvarūpaniścitiracireṇaiva bhavenna cātra kaścitkramaḥ pradhānam - Ṛte tanmayībhāvāt| Paramantratanmayībhāvāviṣṭasya nivṛttapaśuvāsanākalaṅkasya bhaktirasānuvedhavidrutasamastapāśajālasya yadadhivasati hṛdayaṁ tadeva paramamupādeyamityasmadguravaḥ|
Adhiśayya pāramārthikabhāvaprasaraṁ prakāśamullasati yā|
Paramāmṛtadṛktvāṁ tayārcayante rahasyavidaḥ||
Kṛtvādhāradharāṁ camatkṛtirasaprokṣākṣaṇakṣālitāmāttairmānasataḥ svabhāvakusumaiḥ svāmodasandohibhiḥ|
Ānandāmṛtanirbharasvahṛdayānarghārghapātrakramāttvāṁ devyā saha dehadevasadane devārcaye'harniśam||
Iti ślokadvayoktamarthamantarbhāvayan devatācakraṁ bhāvayet| Tato mudrāpradarśanaṁ japastannivedanam| Bodhyaikātmyena visarjanam| Mukhyaṁ naivedyaṁ svayamaśnīyātsarvaṁ vā jale kṣipejjalajā hi prāṇinaḥ pūrvadīkṣitāścarubhojanadvāreṇetyāgamavidaḥ| Mārjāramūṣakaśvādibhakṣaṇe tu śaṅkā janitā nirayāya - Iti jñānyapi lokānugrahecchayā na tādṛkkuryāllokaṁ vā parityajya āsīta iti sthaṇḍilayāgaḥ| Atha liṅge tatra na rahasyamantrairliṅgaṁ pratiṣṭhāpayedviśeṣādvyaktam - Iti pūrvapratiṣṭhiteṣvāvāhanavisarjanakrameṇa pūjāṁ kuryādādhāratayā| Tatra gurudehaṁ svadehaṁ śaktidehaṁ rahasyaśāstrapustakaṁ vīrapātramakṣasūtraṁ prāharaṇaṁ bāṇīyaṁ mauktikaṁ sauvarṇaṁ puṣpagandhadravyādihṛdyavastukṛtaṁ makuraṁ vā liṅgamarcayet| Tatra cādhārabalādevādhikādhikamantrasiddhirbhavatīti pūrvaṁ pūrvaṁ pradhānamādhāraguṇānuvidhāyitvācca mantrāṇāṁ tatra tatra sādhye tattatpradhānamiti śāstraguravaḥ| Sarvatra parameśvarābhedābhimāna eva paramaḥ saṁskāraḥ|
Atha parvavidhiḥ|
Tatra sāmānyaṁ sāmānyasāmānyaṁ sāmānyaviśeṣo viśeṣasāmānyaṁ viśeṣo viśeṣaviśeṣaśceti ṣoḍhā parva - Pūraṇādvidheḥ| Tatra māsi māsi prathamaṁ pañcamaṁ dinaṁ sāmānyaṁ caturthāṣṭamanavamacaturdaśapañcadaśāni dvayorapi pakṣayoḥ sāmānyasāmānyamanayorubhayorapi rāśyorvakṣyamāṇatattattithyucitagrahanakṣatrayoge sāmānyaviśeṣo mārgaśīrṣasya prathamarātribhāgaḥ kṛṣṇanavamyāṁ pauṣasya tu rātrimadhyaṁ kṛṣṇanavamyāṁ māghasya rātrimadhyaṁ śuklapañcadaśyāṁ phālgunasya dinamadhyaṁ śukladvādaśyāṁ caitrasya śuklatrayodaśyāṁ vaiśākhasya kṛṣṇāṣṭamyāṁ jyaiṣṭhasya kṛṣṇanavamyāmāṣāḍhasya prathame dine śrāvaṇasya divasapūrvabhāgaḥ kṛṣṇaikādaśyāṁ bhādrapadasya dinamadhyaṁ śuklaṣaṣṭyāmāśvayujasya śuklanavamīdinaṁ kārttikasya prathamo rātribhāgaḥ śuklanavamyām - Iti viśeṣaparva| Citrācandrau maghājīvau tiṣyacandrau pūrvaphālgunībudhau śravaṇabudhau śatabhiṣakcandrau mūlādityau rohiṇīśukrau viśākhābṛhaspatī śravaṇacandrāviti| Yadi mārgaśīrṣādikrameṇa yathāsaṅkhyaṁ bhavatyāśvayujaṁ varjayitvā tadā viśeṣaviśeṣaḥ| Anyaviśeṣaścedanyaparvaṇi tadā tat - Anuparvetyāhuḥ| Bhagrahayoge ca na velā pradhānam - Tithereva viśeṣalābhādanuyāgakālānuvṛttistu parvadine mukhyā - Anuyāgaprādhānyātparvayāgānāmanuyāgo mūrtiyāgaścakrayāga iti paryāyāḥ| Tatra gurustadvargyaḥ sasantānastattvavitkanyāntyā veśyāruṇā tattvavedinī veti cakrayāge mukhyapūjyāḥ - Viśeṣātsāmastyena| Tatra madhye gurustadāvaraṇakrameṇa gurvādisamayyantaṁ vīraḥ śaktiriti krameṇa - Ityevaṁ cakrasthityā vā paṅktisthityā vā āsīta tato gandhadhūpapuṣpādibhiḥ krameṇa pūjayettataḥ pātraṁ sadāśivarūpaṁ dhyātvā śaktyamṛtadhyātenāsavena pūrayitvā tatra bhoktrīṁ śaktiṁ śivatayā pūjayitvā tayaiva devatācakratarpaṇaṁ kṛtvā naraśaktiśivātmakatritayamelakaṁ dhyātvāvaraṇāvataraṇakrameṇa mokṣabhogaprādhānyaṁ bahirantaśca tarpaṇaṁ kuryātpunaḥ pratisañcaraṇakrameṇaivaṁ pūrṇaṁ bhramaṇaṁ cakraṁ puṣṇāti| Tatrādhāre viśvamayaṁ pātraṁ sthāpayitvā devatācakraṁ tarpayitvā svātmānaṁ vanditena tena tarpayetpātrābhāve bhadraṁ vellitaśuktirvā dakṣahastena pātrākāraṁ bhadraṁ dvābhyāmuparigatadakṣiṇābhyāṁ niḥsandhīkṛtābhyāṁ vellitaśuktiḥ patadbhirbindubhirvetālaguhyakāḥ santuṣyanti dhārayā bhairavo'tra praveśo na kasyaciddeyaḥ pramādātpraviṣṭasya vicāraṁ na kuryātkṛtvā punardviguṇaṁ cakrayāgaṁ kuryāttato'vadaṁśānbhojanādīṁścāgre yatheṣṭaṁ vikīryeta guptagṛhe vā saṅketābhidhānavarjaṁ devatāśabdena sarvānyojayet - Iti vīrasaṅkarayāgaḥ| Tato'nte dakṣiṇātāmbūlavastrādibhistarpayet - Iti pradhānatamo'yaṁ mūrtiyāgaḥ| Adṛṣṭamaṇḍalo'pi mūrtiyāgena parvadināni pūjayanvarṣādeva putrakoktaṁ phalameti vinā sandhyānuṣṭhānādibhiḥ - Iti vṛddhānāṁ bhogināṁ strīṇāṁ vidhirayaṁ śaktipāte satyupadeṣṭavyo guruṇā| Atha pavitrakavidhiḥ| Sa ca śrīratnamālātriśiromataśrīsiddhāmatādau vidhipūrvakaḥ pārameśvarājñāpūrakaścoktaṁ caitacchrītantrāloke
Vinā pavitrakeṇa sarvaṁ niṣphalam|
Iti| Tatrāṣāḍhaśuklātkulapūrṇimādināntaṁ kāryaṁ pavitrakaṁ tatra kārttikakṛṣṇapañcadaśī kulacakraṁ nityācakraṁ pūrayatīti śrīnityātantravidaḥ| Māghaśuklapañcadaśī iti śrībhairavakulormividaḥ| Dakṣiṇāyanāntapañcadaśī iti śrītantrasadbhāvavidaḥ| Tatra vibhavena devaṁ pūjayitvāhutyā tarpayitvā pavitrakaṁ dadyātsauvarṇamuktāratnaviracitātprabhṛti paṭasūtrakārpāsakuśagarbhāntamapi kuryāt| Tacca tattvasaṅkhyagranthikaṁ padakalābhuvanavarṇamantrasaṅkhyagranthi ca jānvantamekaṁ nābhyantamaparaṁ kaṇṭhāntamanyacchirasyanyat - Iti catvāri pavitrakāṇi devāya gurave ca samastādhvaparipūrṇatadrūpabhāvanena dadyāccheṣebhya ekamiti| Tato mahotsavaḥ kāryaścāturmāsyaṁ saptadinaṁ tridinaṁ ceti mukhyānvāpatkalpāḥ sati vibhave māsi māsi pavitrakamatha vā caturṣu māseṣvatha vā sakṛt tadakaraṇe prāyaścittaṁ japejjñānyapi sambhavadvitto'pyakaraṇe pratyavaiti lobhopahitajñānākaraṇe jñānanindāpatteḥ|
Yadā prāpyāpi vijñānaṁ dūṣitaṁ parameśaśāsanaṁ tadā prāyaścittī|
Iti vacanāt|
Ityeṣa pavitrakavidhiḥ|
Jñānalābhādau laukikotsavānte'pi sarvatra saṁvidullāsādhikyaṁ devatācakrasannidhirviśeṣato bhavatīti tathāvidhādhikyaparyālocanayā tathāvidhameva viśeṣamanuyāgādau kuryāt|
Atha vyākhyāvidhiḥ|
Sarvaśāstrasampūrṇaṁ guruṁ vyākhyārthamabhyarthayeta so'pi svaśiṣyāya paraśiṣyāyāpi vā samucitasaṁskārocitaṁ śāstraṁ vyācakṣītādharaśāsanasthāyāpi karuṇāvaśādīśvarecchāvaicitryodbhāvitaśaktipātasambhāvanābhāvitahṛdayo vyācakṣīta - Marmopadeśavarjam| Tatra nimnāsanasthitebhyastatparebhyo niyamitavāṅmanaḥkāyebhyo vyākhyā kriyamāṇā phalavatī bhavati prathamaṁ gandhādiliptāyāṁ bhuvyullikhya saṅkalpya vā padmādhāraṁ caturaśraṁ padmatrayaṁ padmamadhye vāgīśīṁ vāmadakṣiṇayorgaṇapatigurū ca pūjayedādhārapadme vyākhyeyakalpadevatām| Tataḥ sāmānyārghapātrayogena cakraṁ tarpayettato vyācakṣīta sūtravākyapaṭalagranthaṁ pūrvāparāviruddhaṁ kurvantantrāvṛttiprasaṅgasamuccayavikalpādiśāstranyāyaucityena pūrvaṁ pakṣaṁ samyagghaṭayitvā samyak ca dūṣayansādhyaṁ sādhayantātparyavṛttiṁ pradarśayanpaṭalāntaṁ vyācakṣīta nādhikaṁ tatrāpi vastvante vastvante tarpaṇaṁ pūjanamiti yāvadvyākhyāsamāptiḥ| Tato'pi pūjayitvā vidyāpīṭhaṁ visarjyopalipyāgādhe tatkṣepayet|
Iti vyākhyāvidhiḥ|
Atha samayaniṣkṛtiḥ|
Yadyapi tattvajñānaniṣṭhasya prāyaścittādi na kiñcittathāpi caryāmātrādeva mokṣabhāginastānanugrahītumācāravartanīṁ darśayet| Atattvajñānī tu caryaikāyattabhogamokṣaḥ samayollaṅghane kṛte prāyaścittamakurvanvarṣaśataṁ kravyādo bhavatīti - Iti prāyaścittavidhirvaktavyastatra strīvadhe prāyaścittaṁ nāstyanyatra tu balābalaṁ jñātvākhaṇḍāṁ bhagavatīṁ mālinīmekavārātprabhṛti trilakṣāntamāvartayedyāvacchaṅkāvicyutirbhavati tadante viśeṣapūjā tatrāpi cakrayāgaḥ sa hi sarvatra śeṣabhūtaḥ|
Iti samayaniṣkṛtividhiḥ|
Atha gurupūjāvidhiḥ|
Sarvayāgānteṣūpasaṁhṛte yāge'paredyurgurupūjāṁ kuryātpūrvaṁ hi sa vidhyaṅgatayā toṣito na tu prādhānyeneti tāṁ prādhānyenākurvanadhikārabandhena baddho bhavati - Iti tāṁ sarvathā caret| Tatra svāstikaṁ maṇḍalaṁ kṛtvā tatra sauvarṇaṁ pīṭhaṁ dattvā tatra samastamadhvānaṁ pūjayitvā tatpīṭhaṁ tenādhiṣṭhāpya tasmai pūjāṁ kṛtvā tarpaṇaṁ bhojanaṁ dakṣiṇāmātmānamiti nivedya naivedyocchiṣṭaṁ prārthya vanditvā svayaṁ prāśya cakrapūjāṁ kuryāt|
Iti gurupūjāvidhiḥ|
Nityaṁ naimittikaṁ karma kurvañśāṭhyavivarjitaḥ|
Vināpi jñānayogābhyāṁ caryāmātreṇa mucyate||
Essence of Tantra (tantra-sāraḥ)
Twentieth (viṁśam) chapter (āhnikam)
And now (atha), another chapter (prakaraṇa-antaram) for the purpose of (showing) how to behave in the remainder of one's life (śeṣa-vartana-artham)|
There (tatra), (there is) an initiation (dīkṣā) which (yā) (is carried out) with regard to the ones who are fit for Knowledge (jñāna-yogyān prati). (What for?) For the attainment of purification (saṁskāra-siddhyai). And (ca) (next there is) the initiation for Liberation (mokṣa-dīkṣā) —endowed with seed (sa-bījā)— (which is carried out) with regard to the ones who are not capable of that --i.e. they are not fit for Knowledge-- (tad-aśaktān prati). When that (initiation) is performed (tasyām kṛtāyām), the Guru (guruḥ) should teach (upadiśet) how to behave in the remainder of (one's) life --lit. for life, how to behave in the remainder-- (ā-jīvam śeṣa-vartanam)|
In that context (tatra), the behavior in the remainder of (one's) life (śeṣa-vartanam) (is) triple (trividham): "Nitya --regular observances-- (nityam), Naimittika --occasional observances-- (naimittikam) (and) Kāmya --observances that are related to a special desire-- (kāmyam iti)". The last one --viz. Kāmya-- (antyam ca) pertains to the sādhaka --to the yogī who wants supernatural powers, i.e. enjoyment-- (sādhakasya eva). That --viz. Kāmya-- (tad) is not to be investigated (na... niścetavyam) here (iha)|
There --i.e. in those two types of observances Abhinavagupta is investigating here-- (tatra), Nitya (nityam) (is) the one that happens constantly (niyata-bhavam). Naimittika (naimittikam) (is) the state of identity with That --viz. with Śiva-- (tad-mayī-bhāvaḥ eva). (There are other activities which) are conducive to that --i.e. to Naimittika-- (tad-upayogi): Worship during the sandhyā-s --the junctures called morning, noon and evening-- (sandhyā-upāsanam), which is to be performed (anuṣṭhānam) every day (prati-aham); Day of festival (parva-dinam), Pavitraka (pavitrakam), etc. (iti-ādi)|
According to some (Guru-s) (iti kecid), even (api) that (tad) (is) Nitya (nityam). (Why?) Because they are established in their own time --i.e. there is a special schedule to perform them-- (sva-kāla-naiyatyāt)|
Nonetheless (tu), Naimittika --occasional observances-- (naimittikam), even (api) in the case of the ones who are in that doctrine (tad-śāsana-sthānām), are not regular (aniyatam). Namely (tad-yathā): Visit by the Guru and his group (guru-tad-varga-āgamanam), the day of his festival --i.e. "of the Guru", e.g. his birthday-- (tad-parva-dinam), the day when he received Knowledge --e.g. the day of the Liberation of the Guru-- (jñāna-lābha-dinam), etc. (iti-ādikam) — This the viewpoint of some (Guru-s) (iti kecid)|
In that case (tatra), regular worship (niyata-pūjā), worship during the sandhyā-s (sandhyā-upāsā), worship of the Guru (guru-pūjā), worship of a festival (parva-pūjā) (and) Pavitraka (pavitrakam iti) are necessarily taking place (avaśyambhāvi)|
Naimittika or occasional observances (naimittikam) (are as follows:) Attainment of Knowledge (jñāna-lābhaḥ), acquisition of the scriptures (śāstra-lābhaḥ), (the day when) the Guru and his group visited (his) house (guru-tad-varga-gṛha-āgamanam), the days of Guru's birthday, purification and departure from life (tadīya-janma-saṁskāra-prāyaṇa-dināni), common festival(s) (laukika-utsavaḥ), explanation of the scriptures (śāstra-vyākhyā) —beginning, middle portion and end (ādi-madhya-antā)—, manifestation of the deity (devatā-darśanam), intercourse --i.e. the union of Siddha-s and Yoginī-s-- (melakam), a command which has been received during a dream (svapna-ājñā) (and) achievement of the removal from convention (samaya-niṣkṛti-lābhaḥ). Therefore (iti), this (etad) (is) Naimittika (naimittikam), which is the cause of particular worships (viśeṣa-arcana-kāraṇam)|
In that context (tatra), by means of oral knowledge (vaktra-āgamena eva) —i.e. without writing it (a-likhitam)—, (the Guru) should give (arpayet) the disciple (śiṣyasya) who has been initiated (by him) (kṛta-dīkṣākasya) the main (pradhānam) Mantra (mantram) which is furnished with virility (sa-vīryakam) (and) whose essence is the vibration/expansion/glitter of Consciousness (saṁvitti-sphuraṇa-sāram). After that (tatas), for the purpose of attaining unity with That --i.e. with the Mantra which is Śiva-- (tad-mayī-bhāva-siddhi-artham), the disciple (sa śiṣyaḥ) should perform (kuryāt) the practice of (attaining) identification with That --with the Mantra which is Śiva-- (tad-mayī-bhāva-abhyāsam) in the sandhyā --viz. in the morning, at noon and in the evening, in other words, in the junctures of the day-- (sandhyāsu). Through that --i.e. by doing so-- (tad-dvāreṇa), for the purpose of getting such an impression (tathāvidha-saṁskāra-lābha-siddhi-artham), he --viz. the disciple-- should all the time worship/praise (sarva-kālam... abhyarcayet) the Supreme Lord (parama-īśvaram ca), every day (prati-aham ca), whether (vā) on the altar (sthaṇḍile) or (vā) on the liṅga (liṅge)|
There (tatra), on the lovely altar (hṛdye sthaṇḍile) —which is meditated on as if it were a immaculate mirror (vimala-makura-vat-dhyāte)—, after having seen (dṛṣṭvā) —as if (iva) reflected in the Mūrti or Form (of the deity) (mūrti-bimbitam)— one's form --i.e. the essential nature-- (svam eva rūpam) —which is not different from the group of deities to be worshiped (yājya-devatā-cakra-abhinnam)—, (the disciple) should worship (such an essential nature) (pūjayet) with pleasant flowers, pleasant fragrances, liquor, offerings of water and food, incense, lamps, oblations, laudatory hymns, songs, instrumental music, dancing, etc. (hṛdya-puṣpa-gandha-āsava-tarpaṇa-naivedya-dhūpa-dīpa-upahāra-stuti-gīta-vādya-nṛtta-ādinā). He should (also) mutter the Mantra (japet). He should recite hymns of praise (stuvīta) (as well). (What for?) In order to attain (labdhum) a certain --i.e. devoid of doubts-- (aśaṅkitam) identification with That --i.e. which the deity who is the Great Lord of all-- (tad-mayī-bhāvam)|
In the case of someone looking (avalokayataḥ) uninterruptedly (aviratam) his own face (sva-mukham) in a mirror (ādarśe hi), a determination of its nature --viz. of the nature of the face-- (tad-svarūpa-niścitiḥ) immediately (acireṇa eva) occurs (bhavet). And (ca) here (atra) no (na... kaścid) succession/sequence (kramaḥ) (is) important (pradhānam) — Except for (ṛte) for the identification with That (tad-mayī-bhāvāt) --i.e. in this context, only the identification with the deity who is Śiva is important and not the sequence in which one performs the different kinds of worship--|
Whatever (yad) resides (adhivasati) in the heart (hṛdayam) of someone who is absorbed into the identification with the highest Mantra (para-mantra-tad-mayī-bhāva-āviṣṭasya) —whose stain in the form of vāsanā-s or tendencies of a limited being has ceased (nivṛtta-paśu-vāsanā-kalaṅkasya) (and) whose entire net of bonds has been dissolved by a penetration of the sap of devotion (bhakti-rasa-anuvedha-vidruta-samasta-pāśa-jālasya)—, that very thing (tad eva) (is) the supreme (paramam) (attainment) to be chosen (upādeyam). This is the opinion of my Guru-s --lit. "our Guru-s", because great writers generally use plural number-- (iti asmad-guravaḥ)|
"The knowers of the secret (rahasya-vidaḥ) worship (arcayante) You (tvām) with that (tayā) view made up of Supreme Nectar (parama-amṛta-dṛk) which (yā) shines (ullasati) as resting (adhiśayya) on the Light --i.e. on Śiva-- (prakāśam) which appears as multitude of real positive entities --viz. entities which do exist-- (pārama-arthika-bhāva-prasaram)"||
"Washing --lit. making washed-- the supportive earth by means of an untimely sprinkling with the sap of the delight of Amazement (kṛtvā ādhāra-dharām camatkṛti-rasa-prokṣa-akṣaṇa-kṣālitām), oh God (deva), I worship (arcaye) You (tvām) —along with the Goddess (devyā saha)—, day and night (aharniśam), in the divine seat of the body (deha-deva-sadane), through the method of the priceless vessel of my own Heart which is full of the Nectar of Bliss (ānanda-amṛta-nirbhara-sva-hṛdaya-anargha-arghapātra-kramāt), with flowers of the essential nature (sva-bhāva-kusumaiḥ) —endowed with multitude of exquisite fragrances (su-āmoda-sandohibhiḥ)— taken/obtained --it refers to the flowers-- (āttaiḥ) from the mind (mānasataḥ)"||
Thus (iti), thinking about the meaning expressed by the two (previous) stanzas inside (śloka-dvaya-uktam artham antarbhāvayan), (the disciple) should contemplate (bhāvayet) the group of deities (devatā-cakram)|
Then (tatas), showing of Mudrā-s --seals-- (mudrā-pradarśanam), muttering of the Mantra (japaḥ) (and) its offering --i.e. the offering of showing of Mudrā-s and muttering of the Mantra-- (tad-nivedanam)|
Visarjana or end (visarjanam) (takes place) by (his) oneness with Consciousness (bodhi-aikātmyena)|
He himself --i.e. the disciple-- (svayam) should eat (aśnīyāt) the main (mukhyam) offering of food (naivedyam). Or (vā) he should throw (kṣipet) all (sarvam) into water (jale). According to the knowers of the revealed scriptures (iti āgama-vidaḥ), the living beings (prāṇinaḥ) that are born in water (jala-jāḥ hi) were previously initiated (pūrva-dīkṣitāḥ) by means of eating oblations of boiled rice or barley (caru-bhojana-dvāreṇa)|
But (tu), if it is eaten by cats, rats/mice, dogs, etc. (mārjāra-mūṣaka-śvā-ādi-bhakṣaṇe), the doubt (śaṅkā) being generated (janitā) leads to hell (nirayāya) — Therefore (iti), even (api) a Jñānī --viz. a Knower of the Truth-- (jñānī) having the desire to bestow Grace on the world (loka-anugraha-icchayā) should not do (na... kuryāt) such a thing (tādṛk), nor should he keep abandoning (na... vā parityajya āsīta) the world (lokam) --another possible translation is to take the phrase without including "na" in it: "or he should keep abandoning the world"; both translations are valid in my opinion--. Here ends the worship on the altar (iti sthaṇḍila-yāgaḥ)|
Now (atha), (the worship) on the liṅga (starts) (liṅge): Regarding that (tatra), (the disciple) should not install/establish (pratiṣṭhāpayet) the liṅga (liṅgam) through secret Mantra-s (rahasya-mantraiḥ), especially (viśeṣāt) the manifest (aspect of it) (vyaktam) — So (iti), he should perform (kuryāt) the worship (pūjām) on previously installed/established (liṅga-s) (pūrva-pratiṣṭhiteṣu) by means of the methods of āvāhana --invocation or invitation-- and visarjana --end or dissolution-- (āvāhana-visarjana-krameṇa), (considering this kind of worship) to be the support (of all the types of adoration) (ādhāratayā)|
With reference to that (tatra), (the disciple) should worship (arcayet) (all these things like) a liṅga (liṅgam): Guru's body (guru-deham), his own body (sva-deham), Śakti's body (śakti-deham), a book containing a secret scripture (rahasya-śāstra-pustakam), the drinking-vessel of the heroes (vīra-pātram), a rosary of Eleocarpus seeds --i.e. rudrākṣa-- (akṣasūtram), prāharaṇa --this word is meaningless, maybe a typo for "praharaṇa" or "weapon"-- (prāharaṇam) a white stone found in the Narmadā river and worshiped like the liṅga of Śiva --lit. an arrow liṅga-- (bāṇīyam), (either a liṅga made out of) pearl (mauktikam), (or out of) gold (sauvarṇam), (or) made out of lovely materials such as flowers, fragrant substances, etc. (puṣpa-gandhadravya-ādi-hṛdya-vastu-kṛtam), or (else) (vā) a mirror (makuram)|
In that case (tatra ca), the success with reference to more and more Mantra-s (adhika-adhika-mantra-siddhiḥ) happens (bhavati) by force of the support --i.e. it does not refer to Mūlādhāracakra, obviously, but to the support of the worship, e.g. Śiva-- (ādhāra-balāt eva). Therefore (iti), each of the previous (ones) --i.e. Mantra-s-- (pūrvam pūrvam) (is) superior to (the succeeding ones) (pradhānam). And (ca) because the Mantra-s are conforming to the quality of the support (ādhāra-guṇa-anuvidhāyitvācca mantrāṇām), (there are) various levels of importance (tad-tad-pradhānam) according to the various goals (tatra tatra sādhye). This is the viewpoint of the Guru-s who appear in the scriptures (iti śāstra-guravaḥ)|
Everywhere (sarvatra), the supreme (paramaḥ) purificatory rite (saṁskāraḥ) (is) only (eva) the conception of unity with the Supreme Lord (parama-īśvara-abheda-abhimānaḥ)|
Now (atha) the ritual during the festivals (starts) (parva-vidhiḥ)||
In that context (tatra), a festival (parva) (is) sixfold (ṣoḍhā): "General (sāmānyam), general-general (sāmānya-sāmānyam), general-special (sāmānya-viśeṣaḥ), special-general (viśeṣa-sāmānyam), special (viśeṣaḥ) and (ca) special-special (viśeṣa-viśeṣaḥ... iti)" — (Why is it called parva or festival?:) Because (on that occasion) a ritual is completed (pūraṇāt vidheḥ)|
In that case (tatra), the general (festival) (sāmānyam) (takes place on) the first (prathamam) (and) fifth (pañcamam) every day (māsi māsi). The general-general (festival) (sāmānya-sāmānyam) (occurs) on the fourth, eighth, ninth, fourteenth and fifteenth (days) (caturtha-aṣṭama-navama-caturdaśa-pañcadaśāni) of the two fortnights (dvayoḥ api pakṣayoḥ). The general-special (festival) (sāmānya-viśeṣaḥ) (happens) when both of these groups become associated with stars and planets adjusted to various lunar days —which will be spoken about later— (anayoḥ ubhayoḥ api rāśyoḥ vakṣyamāṇa-tad-tad-tithi-ucita-graha-nakṣatra-yoge). First night quarter (prathama-rātri-bhāgaḥ) on the ninth (day) of the dark (fortnight) (kṛṣṇa-navamyām) of Mārgaśīrṣa --Indian month related to November-December in the Western calendar; it is called so because the full moon is in the constellation Mṛgaśiras-- (mārgaśīrṣasya). Midnight (rātri-madhyam) on the ninth (day) of the dark (fortnight) (kṛṣṇa-navamyām) of Pauṣa --Indian month related to December-January in the Western calendar; it is called so because the full moon is in the asterism Puṣya-- (pauṣasya tu). Midnight (rātri-madhyam) on the fifteenth (day) of the bright (fortnight) (śukla-pañcadaśyām) of Māgha --Indian month related to January-February in the Western calendar; it is called so because the full moon is in the constellation Maghā-- (māghasya). Midday (dina-madhyam) on the twelfth (day) of the bright (fortnight) (śukla-dvādaśyām) of Phālguna --Indian month related to February-March in the Western calendar; it is called so because the full moon is in the asterism Phalgunī-- (phālgunasya). On the thirteenth (day) of the bright (fortnight) (śukla-trayodaśyām) of Caitra --Indian month related to March-April in the Western calendar; it is called so because the full moon is in the constellation Citrā-- (caitrasya). On the eighth (day) of the dark (fortnight) (kṛṣṇa-aṣṭamyām) of Vaiśākha --Indian month related to April-May in the Western calendar; it is called so because the full moon is in the asterism Viśākhā-- (vaiśākhasya). On the ninth (day) of the dark (fortnight) (kṛṣṇa-navamyām) of Jyaiṣṭha --Indian month related to May-June in the Western calendar; it is called so because the full moon is in the constellation Jyeṣṭhā-- (jyaiṣṭhasya). On the first day (prathame dine) of Āṣāḍha --Indian month related to June-July in the Western calendar; it is called so because the full moon is in the constellation Aṣāḍhā-- (āṣāḍhasya). The first quarter of the day (divasa-pūrva-bhāgaḥ) on the eleventh (day) of the dark (fortnight) (kṛṣṇa-ekādaśyām) of Śrāvaṇa --Indian month related to July-August in the Western calendar; it is called so because the full moon is in the constellation Śravaṇa-- (śrāvaṇasya). Midday (dina-madhyam) on the sixth (day) of the bright (fortnight) (śukla-ṣaṣṭyām) of Bhādrapada --Indian month related to August-September in the Western calendar; it is called so because the full moon is in the asterism Bhadrapadā-- (bhādrapadasya). The ninth day of the bright (fortnight) (śukla-navamī-dinam) of Āśvayuja --Indian month related to September-October in the Western calendar; it is called so because the full moon is in the constellation Aśvayuj-- (āśvayujasya). First (prathamaḥ) quarter of the night (rātri-bhāgaḥ) on the ninth (day) of the bright (fortnight) (śukla-navamyām) of Kārttika --Indian month related to October-November in the Western calendar; it is called so because the full moon is in the constellation Kṛttikā-- (kārttikasya). This is the special festival (iti viśeṣa-parva)|
Citrā and moon (citrā-candrau), Maghā and Jupiter (maghā-jīvau), Tiṣya --also called "Puṣya"-- and moon (tiṣya-candrau), the first Phalgunī and Mercury (pūrva-phālgunī-budhau), Śravaṇa and Mercury (śravaṇa-budhau), Śatabhiṣak and moon (śatabhiṣak-candrau), Mūlā and sun (mūlā-ādityau), Rohiṇī and Venus (rohiṇī-śukrau), Viśākhā and Jupiter (viśākhā-bṛhaspatī), Śravaṇa and moon (śravaṇa-candrau iti)|
If (yadi) there is (bhavati) a relative enumeration (yathāsaṅkhyam) by means of a succession that starts with Mārgaśīrṣa (mārgaśīrṣa-ādi-krameṇa) —excluding (varjayitvā) Āśvayuja (āśvayujam)—, then (tadā) (that is) the special-special (festival) (viśeṣa-viśeṣaḥ)|
If (ced) another special (festival) (anya-viśeṣaḥ) (occurs) on another (day of) festival (anya-parvaṇi), then (tadā) (the sages of yore) called (āhuḥ) that (tad) "anuparva" (anuparva iti)|
And (ca) when there is a conjunction of stars and planets (bha-graha-yoge), the time of day (velā) is not (na) important (pradhānam) — (Why?) Because the tithi or lunar day is what marks the difference (titheḥ eva viśeṣa-lābhāt). Nevertheless (tu), conformity with the time of the Anuyāga (anuyāga-kāla-anuvṛttiḥ) (is) the main thing (mukhyā) during the day of a festival (parva-dine). (Why?) Because the yāga-s or sacrifices of the festivals are predominant in an Anuyāga (anuyāga-prādhānyāt parva-yāgānām). "Anuyāga (anuyāgaḥ), Mūrtiyāga (mūrti-yāgaḥ) (and) Cakrayāga (cakra-yāgaḥ iti)" (are) synoyms (paryāyāḥ)|
There (tatra), in Cakrayāga (cakra-yāge), the main (people) to be worshiped (mukhya-pūjyāḥ) —individually --lit. particularly-- (viśeṣāt) (and) in group (sāmastyena)— (are:) "The Guru (guruḥ), his group (tad-vargyaḥ) along with (his) progeny (sa-santānaḥ), a (male) knower of the Truth (tattva-vit), a virgin girl --or also 'a daughter'-- (kanyā), a woman of the lowest tribe (antyā), a prostitute (veśyā), a woman with menstruation (aruṇā) or (vā) a female knower of the Truth (tattva-vedinī... iti)"|
The Guru (guruḥ) in the center (madhye), (and) surrounding him (tad-āvaraṇa-krameṇa) (there are his disciples) —(so, the whole meeting or assembly) starts with the Guru and ends in the samayī-s --the disciples who received samaya initiation-- (guru-ādi-samayi-antam)—. (In what order?) In the order (krameṇa) of "Hero --i.e. Śiva-- (vīraḥ) (and) Śakti (śaktiḥ iti)". Thus (iti evam), (the whole meeting or assembly) should sit (āsīta) forming a circle (cakra-sthityā) or (vā... vā) forming rows (paṅkti-sthityā). After that (tatas), one should worship (them) (pūjayet) in succession (krameṇa) with fragrant incense, flowers, etc. (gandha-dhūpa-puṣpādibhiḥ). Then (tatas), after meditating (dhyātvā) on the vessel (pātram) as being Sadāśiva (sadāśiva-rūpam), one should fill (it) --i.e. the vessel-- (pūrayitvā) with liquor (āsavena), which is thought to be the Nectar of Śakti (śakti-amṛta-dhyātena). (And) after worshiping (pūjayitvā) the enjoying (bhoktrīm) Śakti (śaktim) there --in the vessel with liquor-- (tatra) as Śiva (śivatayā), one should satisfy the group of deities (devatā-cakra-tarpaṇam kṛtvā) by Herself (tayā eva). (Afterward,) after meditating (dhyātvā) on the union of the triad consisting of limited individual, Śakti and Śiva (nara-śakti-śiva-ātmaka-tritaya-melakam), one should satisfy (tarpaṇam kuryāt), outside (bahis) and (ca) inside (antar), the supremacy of Liberation and enjoyment (mokṣa-bhoga-prādhānyam), by successively laying coverings --i.e. veils-- aside (āvaraṇa-avataraṇa-krameṇa). (Now the procedure should be performed) again (punar), (but) in the reverse order --i.e. moving backward-- (pratisañcaraṇa-krameṇa). In this way (evam), the perfect or full (pūrṇam) circular movement (bhramaṇam) nourishes (puṣṇāti) the cakra --viz. wheel or group-- (cakram)|
After placing (sthāpayitvā) the vessel (pātram) consisting of the universe (viśva-mayam) on that support (tatra ādhāre), one should saciate (tarpayitvā) the group of deities (devatā-cakram). (Next,) one should satisfy (tarpayet) one's own Self --i.e. oneself-- (sva-ātmānam) with that (vessel) which has been an object of praise (vanditena tena). If there is no vessel (pātra-abhāve), (one should use) bhadra --lit. auspicious-- (bhadram) or (vā) vellitaśukti --lit. curved conchshell-- (vellita-śuktiḥ). Bhadra (bhadram) (is performed) creating the form of a vessel (pātra-ākāram) with the right hand (dakṣa-hastena). Vellitaśukti (vellita-śuktiḥ) (is performed) with both (hands) (dvābhyām) —with the right (hand) over (the left one)— (upari-gata-dakṣiṇābhyām) in a compact way --i.e. no gaps between the hands; anyway, as the meaning of "niḥsandhi" is also "without combination", an extra translation might be "without touching", viz. both hand are not touching each other-- (niḥsandhī-kṛtābhyām). By means of the falling drops (of liquor) (patadbhiḥ bindubhiḥ), vetāla-s --a kind of ghost-- and guhyaka-s --the attendants of Kubera and his treasures-- (vetāla-guhyakāḥ) become satisfied (santuṣyanti). (While) by means of the stream (of liquor) --i.e. not drops but a continuous flow of liquor-- (dhārayā), Bhairava (becomes satisfied) (bhairavaḥ). Nobody should be permitted to enter here --lit. "here, entrance is not to be given to anyone"-- (atra praveśaḥ na kasyacid deyaḥ). (If,) due to negligence (someone came in) (pramādāt), one should not reflect (vicāram na kuryāt) on that person who entered (praviṣṭasya) --i.e. one should not think about him--. However (punar), if one reflects (kṛtvā), one should perform (kuryāt) double (dvi-guṇam) Cakrayāga (cakra-yāgam). After that (tatas), one should scatter (vikīryeta), in front of (them) (agre), pungeant food, etc. --lit. "pungeant food and food, etc."-- (avadaṁśān bhojana-ādīn ca) such as desired (yathā-iṣṭam). Or (vā) in a secret room (gupta-gṛhe), one should address (yojayet) all (of them) (sarvān) with the name of a deity (devatā-śabdena), without (mentioning their) conventional names (saṅketa-abhidhāna-varjam) — This is the sacrifice of the intermixure of heroes (Iti vīra-saṅkara-yāgaḥ)|
Then (tatas), at the end (ante), one should satisfy (them all) (tarpayet) with (offerings of) dakṣiṇā --donated money--, betel, clothes, etc. (dakṣiṇā-tāmbūla-vastra-ādibhiḥ) — This is the most important Mūrtiyāga (iti pradhānatamaḥ ayam mūrti-yāgaḥ)|
Even (api) a person who has not seen the maṇḍala (adṛṣṭa-maṇḍalaḥ) attains the fruit (phalam eti) called putraka --i.e. spiritual son-- (putraka-uktam) within one year (varṣāt eva) if he, during the days of festival, performs worship (parva-dināni pūjayan) by means of Mūrtiyāga (mūrti-yāgena), without (vinā) acting in conformity to sandhyā (sandhyā-anuṣṭhānādibhiḥ) — This (ayam) ritual (vidhiḥ) (is) for old people (vṛddhānām), for the ones seeking bhoga or enjoyment (bhoginām) (and) for women (strīṇām). It must be taught (upadeṣṭavyaḥ) by the Guru (guruṇā) when there is a descent of Power (śakti-pāte sati)|
Now (atha) the ritual of Pavitraka (starts) (pavitraka-vidhiḥ)|
It --i.e. the ritual of Pavitraka-- (saḥ ca) (is), (as explained) in venerable Ratnamālā and Triśiromata as well as in venerable Siddhāmata, etc. (śrī-ratnamālā-triśiromata-śrī-siddhāmata-ādau), the act of fulfilling the command of the Supreme Lord (pārama-īśvara-ājñā-pūrakaḥ ca) accompanied by (certain) rules (vidhi-pūrvakaḥ). This (etad) has been mentioned (uktam ca) in venerable Tantrāloka (śrī-tantrāloke):
"Without (vinā) Pavitraka (pavitrakeṇa), all (sarvam) (is) fruitless (niṣphalam... iti)"|
In that case (tatra), Pavitraka (pavitraka) is to be performed (kāryam) from the bright (fortnight) of Āṣāḍha --viz. last half of June and first half of July, approximately-- (āṣāḍha-śuklāt) until the day of the full moon of Kula --i.e. the Māgha month, covering the last half of January and the first half of February, approximately-- (kula-pūrṇimā-dina-antam). Under those circumstances (tatra), according to the knowers of venerable Nityātantra (iti śrī-nityātantra-vidaḥ), the fifteenth (day) of the dark (fortnight) of Kārttika or Kārtika --i.e. last half of October and first half of November, approximately-- (kārttika-kṛṣṇa-pañcadaśī) fills (pūrayati) Kulacakra (and) Nityācakra --Abhinavagupta does not explain the meaning of these terms-- (kula-cakram nityā-cakram)|
(But,) according to the knowers of venerable Bhairavakulormi (iti śrī-bhairavakulormi-vidaḥ), (it is) the fifteenth (day) of the bright (fortnight) of Māgha (māgha-śukla-pañcadaśī)|
(Anyway,) according to the knowers of venerable Tantrasadbhāva (iti śrī-tantrasadbhāva-vidaḥ), (it is) the last fifteenth (night) of the southerly course of the sun (dakṣiṇāyana-anta-pañcadaśī)|
There (tatra), according to (one's own) wealth (vibhavena), after worshiping (pūjayitvā) the God (devam) (and) after satisfying (tarpayitvā) by means of oblation(s) (āhutyā), one should offer (dadyāt) the pavitraka (pavitrakam). One should make (the pavitraka) (kuryāt) from gold and pearl --lit. beginning with, from being prepared with gold and pearl -- (sauvarṇa-muktāratna-viracitāt prabhṛti) up to even from cloth, fiber, cotton and Kuśa grass --lit. up to even containing inside cloth, fiber, cotton and Kuśa grass-- (paṭa-sūtra-kārpāsa-kuśa-garbhā-antam api)|
And (ca) the one --i.e. the pavitraka-- (tad... ekam) reaching the knees (jānu-antam) contains (a number of) knots which is equal to the number of categories --i.e. 36-- (tattva-saṅkhya-granthikam) as well as (ca) (a number of) knots which is equal to the number of Pada --i.e. 81--, Kalā-s --i.e. 5--, Bhuvana-s --i.e. 118--, Varṇa-s --i.e. 50-- and Mantra-s --I cannot specify-- (pada-kalā-bhuvana-varṇa-mantra-saṅkhya-granthi). Another (pavitraka) (aparam) reaches the navel (nābhi-antam). Another (pavitraka) (anyat) reaches the throat (kaṇṭha-antam). (While) another (pavitraka) (anyat) (is placed) on the head (śirasi) — (And) one should offer (dadyā) four (catvāri) pavitraka-s (pavitrakāṇi) to the God (devāya) and (ca) to the Guru (gurave), imagining that their forms are completely full of all the adhva-s or paths (samasta-adhva-paripūrṇa-tad-rūpa-bhāvanena). (In turn,) one (pavitraka) (ekam iti) (should be offered) to the rest (of people there) (śeṣebhyaḥ)|
Afterward (tatas), a great festival (mahā-utsavaḥ) is to be held (kāryaḥ). The main (rituals) as well as each of those performed in times of distress (mukhya-anu-āpatkalpāḥ) (should be carried out) seven days (sapta-dinam) and (ca) three days (tri-dinam) every four-month period (cāturmāsyam) --Abhinavagupta's Sanskrit is very confusing indeed--. If there is wealth (sati vibhave), pavitraka (pavitraka) (should be performed) every month (māsi māsi). Or else (atha vā) every four months (caturṣu māseṣu). Or (atha vā) (at least) once (sakṛt). If it is not performed (at all) (tad-akaraṇe), one should mutter (japet) (his Mantra as) expiation (prāyaścittam). Even (api) a Jñānī (jñānī), who also possesses wealth (sambhavat-vittaḥ api), incurs sin (pratyavaiti) if he does not perform it --if he does not perform pavitraka-- (akaraṇe). (Why?) Because in not doing so as (his) knowledge is conditioned by greed, (this very) knowledge gets reviled (lobha-upahita-jñāna-akaraṇe jñāna-nindā-āpatteḥ)|
According to the instruction (iti vacanāt):
"When (yadā) (someone) defiles the command of the Supreme Lord --lit. defiled command-- (dūṣitam parama-īśa-śāsanam) even (api) after obtaining (prāpya) special knowledge (vijñānam), then (tadā) he has to make expiation (prāyaścittī)"|
Here ends (iti) this (eṣaḥ) ritual of Pavitraka (pavitraka-vidhiḥ)|
From the (day) when Knowledge is obtained (jñāna-lābha-ādau) down to even the public festivals (laukika-utsava-ante api), there is (bhavati) everywhere (sarvatra) especially (viśeṣatas) a superabundance of the Light of Consciousness --another possible translation is "Consciousness becomes increasingly more visible"-- (saṁvid-ullāsa-ādhikyam) (and) a nearness of the group of deities (devatā-cakra-sannidhiḥ). Thus (iti), considering such a superabundance (tathāvidha-ādhikya-paryālocanayā), one should make (kuryāt) such (tathāvidham eva) a distinction (viśeṣam) in Anuyāga-s, etc. (anuyāga-ādau)|
Now (atha) the ritual of the explanation (of the Śiva's scriptures starts) (vyākhyā-vidhiḥ)|
For the explanation (of the Śiva's scriptures) (vyākhyā-artham), one should ask (abhyarthayeta) a Guru (gurum) who is accomplished with regard to all the scriptures (sarva-śāstra-sampūrṇam) (to do so). He --i.e. the Guru-- (saḥ api) should explain (vyācakṣīta) the scripture (śāstram) —which (must) be suitable for the appropriate saṁskāra-s or impressions (in the ones hearing) (samucita-saṁskāra-ucitam)— to his own disciple (sva-śiṣyāya) or (vā) even (api) to the disciple of others (para-śiṣyāya). The one whose well-disposed heart has regard for the descent of Power produced by the variety of the Lord's Will --viz. the Guru-- (īśvara-icchā-vaicitrya-udbhāvita-śakti-pāta-sambhāvanā-bhāvita-hṛdayaḥ) should explain (vyācakṣīta), by force of compassion (karuṇā-vaśāt), (the scripture) to even (api) someone who is standing in an inferior doctrine (adhara-śāsana-sthāya) — Without the secret teachings (marma-upadeśa-varjam)|
In that case (tatra), the explanation (vyākhyā) becomes (bhaivati) fruitful (phalavatī) when it is given (kriyamāṇā) to (disciples who) are in a low seat --i.e. they are seated at a lower level than the Guru-- (nimna-āsana-sthitebhyaḥ), who are completely concentrated on it --i.e. on the explanation-- (tad-parebhyaḥ) (and) whose speech, mind and body are restrained (niyamita-vāc-manas-kāyebhyaḥ). Firstly (prathamam), after drawing --lit. after making lines-- (ullikhya) or (vā) imagining (saṅkalpya) a square (caturaśram) —being the support or base of a lotus (padmādhāram)— (plus) a group of three lotuses (above it --i.e. above the first lotus--) (padma-trayam) on earth (bhuvi) which has been covered with fragrances, etc. (gandha-ādi-liptāyām), one should worship (pūjayet) the Goddess of Speech --viz. Sarasvatī-- (vāk-īśīm) on the central lotus --lit. in the center of the lotus-- (padma-madhye) and (ca) Gaṇapati --i.e. Gaṇeśa-- and Guru (gaṇapati-gurū) on the left and right (lotuses) (vāma-dakṣiṇayoḥ). (Then,) on the support lotus --i.e. on the lotus whose support or base is a square-- (ādhāra-padme), (one should worship) the deity who is suitable for the topic which is being explained --lit. for what is being explained-- (vyākhyeya-kalpa-devatām)|
After that (tatas), one should satisfy (tarpayet) the group (cakram) by means of the generic vessel (sāmānya-arghapātra-yogena). Afterward (tatas), (the Guru) should explain (vyācakṣīta) the book containing aphorisms, sentences/precepts and chapters (sūtra-vākya-paṭala-grantham). (The Guru) has to make --lit. making-- (kurvan) (his) prior and subsequent (exposition of the scripture) consistent --i.e. there should not be any contradictions between his previous statements and his later statements-- (pūrva-apara-aviruddham). (Next,) after firstly bringing near (pūrvam... samyak ghaṭayitvā) the point under discussion (pakṣam) through the suitable methods --lit. suitableness of method-- of the scriptures (such as showing) the essential part, repetition, applicability, figure of speech, admission of an option or alternative, etc. (tantra-āvṛtti-prasaṅga-samuccaya-vikalpa-ādi-śāstra-nyāya-aucityena), (the Guru) should refute (it) --lit. refuting-- (dūṣayan) completely (samyak ca). (Then,) he should prove --lit. proving-- (sādhayan) the thing to be established --i.e. the matter in debate-- (sādhyam). (Finally,) he should show --lit. showing-- (pradarśayan) the nature of the purport (of his exposition) --another possible translation is "an explanation on the purport (of his exposition)"-- (tātparya-vṛttim). (And) he should explain (vyācakṣīta) up to the end of a chapter (paṭala-antam), no (na) more (adhikam). In that case (tatra) too (api), (there should be) satisfaction --viz. propitiation-- (tarpaṇam) (and) worship (pūjanam iti) at the end of each topic (vastu ante vastu ante), until (yāvat) the end of the explanation (vyākhyā-samāptiḥ)|
Thereupon (tatas api), (the Guru) should worship --lit. after worshiping-- (pūjayitvā) the seat of Knowledge (vidyā-pīṭham), (and) after making visarjana --i.e. after finishing-- (visarjya) (and) smearing (the place --e.g. with fragrances, etc.--) (upalipya), he should throw (kṣepayet) that (tad) into very deep (water) (agādhe)|
Here ends (iti) the ritual of the explanation (of the Śiva's scriptures) (vyākhyā-vidhiḥ)|
Now (atha) removal of the conventional practices (starts) (samaya-niṣkṛtiḥ)|
Even if (yadi api) expiation, etc. (prāyaścitta-ādi) (are) nothing (na kiñcid) in the case of someone who is established in the Knowledge of Truth (tattva-jñāna-niṣṭhasya), even so (tathā api) (there are) people receiving Liberation (mokṣa-bhāginaḥ) only through due observance of all rites and customs (caryā-mātrāt eva). (Therefore,) in order to favor (anugrahītum) them (tān), (the Guru) should show (them) (darśayet) the path of customary observances or duties (ācāra-vartanīm)|
But (tu) someone who does not know the Truth (a-tattva-jñānī) whose enjoyment and Liberation depend only on the due observance of all rites and customs (caryā-eka-āyatta-bhoga-mokṣaḥ), when there is a transgression of samaya --i.e. the conventional practices-- (on his part) (samaya-ullaṅghane kṛte) (as) he does not performs (akurvan) expiation (prāyaścittam), becomes (bhavati iti) a goblin who consumes flesh or corpses (kravyādaḥ) for one hundred years (varṣa-śatam) — Therefore (iti), the ritual of expiation (prāyaścitta-vidhiḥ) has to be spoken about (vaktavyaḥ). Regarding him (tatra), there is no (na asti) expiation (prāyaścittam) for killing a woman (strī-vadhe). However (tu), regarding (other types of transgression) (anyatra), after considering (jñātvā) how serious or not (they are) (bala-abalam), one should repeat (āvartayet) the whole (akhaṇḍām) Goddess (bhagavatīm) Mālinī (mālinīm) from one time (eka-vārāt prabhṛti) up to three hundred thousand times (tri-lakṣa-antam), until (yāvat) one becomes (bhavati) free from doubt (śaṅkā-vicyutiḥ). At the end of that (tad-ante), (there is) a special worship (viśeṣa-pūjā). There (tatra) also (api), Cakrayāga (is to be performed) (cakra-yāgaḥ). It --i.e. Cakrayāga-- (saḥ hi) (is) everywhere (sarvatra) the remaining (ritual) --viz. the last one-- (śeṣa-bhūtaḥ)|
Here ends (iti) the ritual for removal of the conventional practices (samaya-niṣkṛti-vidhiḥ)|
Now (atha) the ritual of the Guru worship (starts) (guru-pūjā-vidhiḥ)|
One should perform (kuryāt) worship of the Guru (guru-pūjām) on the following day (aparedyuḥ) when (Cakra)yāga is finished (upasaṁhṛte yāge) at the end of all the yāga-s --sacrifices-- (sarva-yāga-anteṣu). Previously (pūrvan hi), he --i.e. the Guru-- (saḥ) was pleased (toṣitaḥ) as part of the rituals --i.e. as something secondary-- (vidhi-aṅgatayā), but (tu) not (na) as the most important (prādhānyena). Thus (iti), not having performed (akurvan) that (worship) (tām) in which (the Guru) is the most important (prādhānyena), one becomes (bhavati) tied (baddhaḥ) by the bond(s) of office (adhikāra-bandhena) — Hence (iti), one should perform (caret) it --viz. Guru worship-- (tām) in every way --i.e. by all means-- (sarvathā)|
After making (kṛtvā) a maṇḍala (maṇḍalam) (called) svāstika (svāstikam) there (muestra), one should offer --lit. offering-- (dattvā) a golden (sauvarṇam) seat (pīṭham) in that place (tatra). (Next,) after worshiping (pūjayitvā) all (samastam) the path(s) (adhvānam) there (tatra), one should occupy --lit. occupying-- (adhiṣṭhāpya) that seat (tad-pīṭham) with him --viz. with the Guru-- (tena) --in other words, "one should make the Guru sit on that seat"--. (Thereupon,) after worshiping him (tasmai pūjām kṛtvā), one should offer --lit. offering-- (nivedya) libations of water (tarpaṇam), food (bhojanam), Dakṣiṇā --the fees the disciple should pay a Guru for his work-- (dakṣiṇām) (and) oneself (ātmānam iti). (Then,) after asking for (prārthya) the remains of the food which has been offered (naivedya-ucchiṣṭa) one should salute respectfully --lit. saluting respectfully-- (vanditvā). (Finally,) after eating (prāśya) (those remains of food) oneself (svayam), one should perform (kuryāt) the worship of the group (cakrapūjām)|
Here ends (iti) the ritual of the Guru worship (guru-pūjā-vidhiḥ)|
"He who performs (kurvan) regular (or) occasional (nityam naimittikam) ritual(s) (karma) without dishonesty (śāṭhya-vivarjitaḥ) becomes liberated (mucyate) through only the due observance of all rites and customs (caryā-mātreṇa) without (vinā) even (api) Knowledge and Yoga (jñāna-yogābhyām)"||
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