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Tantrāloka (Tantraloka): Chapter 10 - stanzas 152 to 309 - Non-dual Shaivism of Kashmir
Tattvabhedanam
Introduction
This is the second and last set of stanzas (from the stanza 152 to the stanza 309) of the tenth chapter (called Tattvabhedanam).
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 152 to 161
पार्थिवत्वेऽपि नो साम्यं रुद्रवैष्णवलोकयोः।
का कथान्यत्र तु भवेद्भोगे वापि स्वरूपके॥१५२॥
Pārthivatve'pi no sāmyaṁ rudravaiṣṇavalokayoḥ|
Kā kathānyatra tu bhavedbhoge vāpi svarūpake||152||
Although (api) (they both are) in the earth element (pārthivatve), there is no (no... bhavet) equality (sāmyaṁ) between the worlds of Rudra and Viṣṇu (rudra-vaiṣṇava-lokayoḥ) (both) in enjoyment/experience (bhoge) and (vāpi) essential nature (svarūpake). What (kā) (then) to say (kathā) regarding other cases (anyatra)?||152||
स च नो विस्तरः साक्षाच्छक्यो यद्यपि भाषितुम्।
तथापि मार्गमात्रेण कथ्यमानो विविच्यताम्॥१५३॥
Sa ca no vistaraḥ sākṣācchakyo yadyapi bhāṣitum|
Tathāpi mārgamātreṇa kathyamāno vivicyatām||153||
Even if (yadi api) a detailed description (saḥ ca... vistaraḥ) is actually not possible (no... sākṣāt śakyaḥ) to communicate (bhāṣitum), even so (tathā api), let that which is mentioned as a mere way/means be pondered over (mārga-mātreṇa kathyamānaḥ vivicyatām)!||153||
सप्तानां मातृशक्तीनामन्योन्यं भेदने सति।
रूपमेकान्नपञ्चाशत्स्वरूपं चाधिकं ततः॥१५४॥
Saptānāṁ mātṛśaktīnāmanyonyaṁ bhedane sati|
Rūpamekānnapañcāśatsvarūpaṁ cādhikaṁ tataḥ||154||
When there is the reciprocal division (anyonyam bhedane sati) of the seven powers of the knowers (saptānām mātṛ-śaktīnām), forty-nine (ekānnapañcāśat) form(s) (rūpam) plus (ca adhikam) the svarūpa or essential nature (svarūpam) (arise) from that (tatas)||154||
सर्वं सर्वात्मकं यस्मात्तस्मात्सकलमातरि।
लयाकलादिशक्तीनां सम्भवोऽस्त्येव तत्त्वतः॥१५५॥
स त्वस्फुटोऽस्तु भेदांशं दातुं तावत्प्रभुर्भवेत्।
तेषामपि च भेदानामन्योन्यं बहुभेदता॥१५६॥
Sarvaṁ sarvātmakaṁ yasmāttasmātsakalamātari|
Layākalādiśaktīnāṁ sambhavo'styeva tattvataḥ||155||
Sa tvasphuṭo'stu bhedāṁśaṁ dātuṁ tāvatprabhurbhavet|
Teṣāmapi ca bhedānāmanyonyaṁ bahubhedatā||156||
Since (yasmāt) all (sarvam) consists of all (sarva-ātmakam), therefore (tasmāt) there is (asti eva), as a matter of fact (tattvatas), existence (sambhavaḥ) of the powers of the Pralayākala, etc. (laya-akala-ādi-śaktīnām) in the Sakala knower (sakala-mātari).
This is not evident --lit. 'let it be not evident!'-- (saḥ tu asphuṭaḥ astu), (but anyway) it is indeed able (tāvat prabhuḥ bhavet) to give (dātum) part(s) of divisions (bheda-aṁśam).
(There are) many reciprocal division(s) (anyonyam bahu-bhedatā) of those divisions too (teṣām api ca bhedānām)||155-156||
मुख्यानां भेदभेदानां जलाद्यैर्भेदने सति।
मुख्यभेदप्रकारेण विधेरानन्त्यमुच्यते॥१५७॥
Mukhyānāṁ bhedabhedānāṁ jalādyairbhedane sati|
Mukhyabhedaprakāreṇa vidherānantyamucyate||157||
When there is division (bhedane sati) of each of the main divisions (mukhyānām bheda-bhedānām) by the water element, etc. (jala-ādyaiḥ), it is said (ucyate) (that there is) infinity (ānantyam) of creation --viz. the creations are infinite-- (vidheḥ) in the way of the main divisions (mukhya-bheda-prakāreṇa)||157||
सकलस्य समुद्भूताश्चक्षुरादिस्वशक्तयः।
न्यग्भूताश्च प्रतन्वन्ति भेदान्तरमपि स्फुटम्॥१५८॥
Sakalasya samudbhūtāścakṣurādisvaśaktayaḥ|
Nyagbhūtāśca pratanvanti bhedāntaramapi sphuṭam||158||
The Sakala's (sakalasya) arisen (samudbhūtāḥ) and (ca) subdued (nyagbhūtāḥ) own powers of seeing, etc. (cakṣus-ādi-sva-śaktayaḥ) produce (pratanvanti) even (api) another clear division (bheda-antaram... sphuṭam)||158||
एवं लयाकलादीनां तत्संस्कारपदोदितात्।
पाटवात्प्रक्षयाद्वापि भेदान्तरमुदीयते॥१५९॥
Evaṁ layākalādīnāṁ tatsaṁskārapadoditāt|
Pāṭavātprakṣayādvāpi bhedāntaramudīyate||159||
In such a manner (evam), another division (bheda-antaram) emerges (udīyate) from the intensity (pāṭavāt) or (vā pi) from the destruction (prakṣayāt) arisen from the condition of those latent impressions (tad-saṁskāra-pada-uditāt) of Pralayākala-s, etc. (laya-akala-ādīnām)||159||
न्यक्कृतां शक्तिमास्थायाप्युदासीनतया स्थितिम्।
अनाविश्येव यद्वेत्ति तत्रान्या वेद्यता खलु॥१६०॥
आविश्येव निमज्ज्येव विकास्येव विघूर्ण्य च।
विदतो वेद्यतान्यैव भेदोऽत्रार्थक्रियोचितः॥१६१॥
Nyakkṛtāṁ śaktimāsthāyāpyudāsīnatayā sthitim|
Anāviśyeva yadvetti tatrānyā vedyatā khalu||160||
Āviśyeva nimajjyeva vikāsyeva vighūrṇya ca|
Vidato vedyatānyaiva bhedo'trārthakriyocitaḥ||161||
Since (yad) he knows (a particular object) (vetti) after resorting (āsthāya api) to the subdued (nyakkṛtām) power (śaktim) --it refers to the fact that his senses are not fully active-- (and) to a state (sthitim) furnished with indifference (udāsīnatayā), as if not penetrating --i.e. as if not participating-- (anāviśya iva), therefore (tatra), (his) perceptibility (vedyatā) is different (anyā) indeed (khalu). (However,) perceptibility (vedyatā) of someone who knows (that particular object) (vidatas) as if penetrating (āviśya iva), as if immersing (nimajjya iva), as if opening/expanding/unfolding (vikāsya iva) and (ca) (as if) agitated (vighūrṇya), (is) of another kind --i.e. his perceptibility is different from that of the one who remains indifferent, with his senses not fully active and who does not participate-- (anyā eva). The difference (bhedaḥ) here (atra) (is) measured/adjusted to the level of efficacy --viz. it has to do with the level of efficacy of the respective perceivers-- (artha-kriyā-ucitaḥ)||160-161||
Stanzas 162 to 172
अन्यशक्तितिरोभावे कस्याश्चित्सुस्फुटोदये।
भेदान्तरमपि ज्ञेयं वीणावादकदृष्टिवत्॥१६२॥
Anyaśaktitirobhāve kasyāścitsusphuṭodaye|
Bhedāntaramapi jñeyaṁ vīṇāvādakadṛṣṭivat||162||
Even (api) another division (bheda-antaram) is perceptible (jñeyam) during the very clear emergence (su-sphuṭa-udaye) of some (power) (kasyāścid) when there is disappearance of another power (anya-śakti-tirobhāve), as (in the case of) the sight (in presence of) a vīṇā musician (vīṇā-vādaka-dṛṣṭi-vat)||162||
तिरोभावोद्भवौ शक्तेः स्वशक्त्यन्तरतोऽन्यतः।
चेत्यमानादचेत्याद्वा तन्वाते बहुभेदताम्॥१६३॥
Tirobhāvodbhavau śakteḥ svaśaktyantarato'nyataḥ|
Cetyamānādacetyādvā tanvāte bahubhedatām||163||
Disappearance/concealment and generation/springing (tirobhāva-udbhavau) of the power (in the senses) (śakteḥ) (are) within one's own power --i.e. they are inside that power in the senses-- (sva-śakti-antaratas), (or they might be brought about) from another conscious or unconscious (cause) (anyatas... cetyamānāt acetyāt vā). (A a result,) they produce (tanvāte) many divisions (bahu-bhedatām)||163||
एवमेतद्धरादीनां तत्त्वानां यावती दशा।
काचिदस्ति घटाख्यापि तत्र सन्दर्शिता भिदः॥१६४॥
Evametaddharādīnāṁ tattvānāṁ yāvatī daśā|
Kācidasti ghaṭākhyāpi tatra sandarśitā bhidaḥ||164||
Thus (evam), there is (asti) some (kācid) state (daśā) possessing such extent (yāvatī) —which is also called pot (ghaṭa-ākhyā api)— of the categories (tattvānām) beginning with the earth element in it --in the pot-- (etad-dharā-ādīnām). The distinctions/differences (bhidaḥ) have been shown (sandarśitāḥ) with reference to that (tatra)||164||
अत्रापि वेद्यता नाम तादात्म्यं वेदकैः सह।
ततः सकलवेद्योऽसौ घटः सकल एव हि॥१६५॥
यावच्छिवैकवेद्योऽसौ शिव एवावभासते।
तावदेकशरीरो हि बोधो भात्येव यावता॥१६६॥
Atrāpi vedyatā nāma tādātmyaṁ vedakaiḥ saha|
Tataḥ sakalavedyo'sau ghaṭaḥ sakala eva hi||165||
Yāvacchivaikavedyo'sau śiva evāvabhāsate|
Tāvadekaśarīro hi bodho bhātyeva yāvatā||166||
Here (atra) also (api), what is called perceptibility (vedyatā nāma) (is) in unity --far-fetched Sanskrit here-- (tādātmyam) with the knowers (vedakaiḥ saha) --now, if 'nāma' means 'really, certainly', then the translation would be "Here also, perceptibility (is) really/certainly unity/identification with the knowers", here the Sanskrit sentence is not looking far-fetched like before (when 'nāma' was translated as 'what is called'), but the meaning looks strange--. On that account (tatas), that (asau) pot (ghaṭaḥ) which is perceptible to a Sakala (sakala-vedyaḥ) (is) itself a Sakala (sakalaḥ eva) indeed (hi). As long as (yāvat) that (knowable) (asau) is only perceptible to Śiva (śiva-eka-vedyaḥ), so long (tāvat) Śiva Himself (śivaḥ eva) is manifesting (it) (avabhāsate). As far as (yāvatā) Consciousness (is concerned) (bodhaḥ), It appears (bhāti eva) as having one Body (eka-śarīraḥ hi)||165-166||
अधुनात्र समस्तस्य धरातत्त्वस्य दर्श्यते।
सामस्त्य एवाभिहितं पाञ्चदश्यं पुरोदितम्॥१६७॥
धरातत्त्वाविभेदेन यः प्रकाशः प्रकाशते।
स एव शिवनाथोऽत्र पृथिवी ब्रह्म तन्मतम्॥१६८॥
धरातत्त्वगताः सिद्धीर्वितरीतुं समुद्यतान्।
प्रेरयन्ति शिवेच्छातो ये ते मन्त्रमहेश्वराः॥१६९॥
Adhunātra samastasya dharātattvasya darśyate|
Sāmastya evābhihitaṁ pāñcadaśyaṁ puroditam||167||
Dharātattvāvibhedena yaḥ prakāśaḥ prakāśate|
Sa eva śivanātho'tra pṛthivī brahma tanmatam||168||
Dharātattvagatāḥ siddhīrvitarītuṁ samudyatān|
Prerayanti śivecchāto ye te mantramaheśvarāḥ||169||
Here (atra) now (adhunā) the fifteenfold condition (pāñcadaśyam) called (abhihitam) 'totality' --expecting 'sāmastyam'-- (sāmastyaḥ eva), which was mentioned previously (purā uditam), is shown/proved/demonstrated (darśyate) in the case of the earth category as a whole (samastasya dharā-tattvasya). The Light (prakāśaḥ... saḥ eva) that (yaḥ) shines (prakāśate) in unity with the earth category (dharā-tattva-avibhedena) (is) Lord Śiva (śiva-nāthaḥ). Here (atra) Brahma (brahma tad) is considered to be (matam) the earth element (pṛthivī). The great lords of the Mantra (te mantra-mahā-īśvarāḥ) (are) those who (ye), through Śiva's Will (śiva-icchātas), impel (prerayanti) the ones who are prepared (samudyatān) to cross over/go beyond (vitarītum) the siddhi-s or accomplishments (siddhīḥ) residing in the earth category (dharā-tattva-gatāḥ)||167-169||
प्रेर्यमाणास्तु मन्त्रेशा मन्त्रास्तद्वाचकाः स्फुटम्।
धरातत्त्वगतं योगमभ्यस्य शिवविद्यया॥१७०॥
न तु पाशवसाङ्ख्यीयवैष्णवादिद्वितादृशा।
अप्राप्तध्रुवधामानो विज्ञानाकलताजुषः॥१७१॥
तावत्तत्त्वोपभोगेन ये कल्पान्ते लयं गताः।
सौषुप्तावस्थयोपेतास्तेऽत्र प्रलयकेवलाः॥१७२॥
Preryamāṇāstu mantreśā mantrāstadvācakāḥ sphuṭam|
Dharātattvagataṁ yogamabhyasya śivavidyayā||170||
Na tu pāśavasāṅkhyīyavaiṣṇavādidvitādṛśā|
Aprāptadhruvadhāmāno vijñānākalatājuṣaḥ||171||
Tāvattattvopabhogena ye kalpānte layaṁ gatāḥ|
Sauṣuptāvasthayopetāste'tra pralayakevalāḥ||172||
The lords of the Mantra (mantra-īśāḥ) are impelled (by the great lords of the Mantra) (preryamāṇāḥ tu), (and) the Mantra-s (mantrāḥ) (are) denoting them (tad-vācakāḥ) evidently (sphuṭam). After practicing (abhyasya) the Yoga (yogam) of the earth category (dharā-tattva-gatam) by means of Śiva's Knowledge (śiva-vidyayā) and not (na tu) according to the dualistic viewpoint of paśu-s --beings in bondage--, followers of Sāṅkhya, followers of Viṣṇu, etc. (pāśava-sāṅkhyīya-vaiṣṇava-ādi-dvitā-dṛśā), those who have the state of a Vijñānākala (vijñāna-akalatā-juṣaḥ) have not reached the Stable State (of Śiva) (aprāpta-dhruva-dhāmānaḥ). Here (atra) the Pralayakevala-s/Pralayākala-s (pralaya-kevalāḥ) (are) those who (ye), having enjoyed the category --i.e. the earth element-- (tattva-upabhogena) to a certain extent (tāvat), get dissolved (layam gatāḥ) at the end of a Kalpa (kalpa-ante) (and remain) endowed (upetāḥ) with the state of deep sleep (sauṣupta-avasthayā)||170-172||
Stanzas 173 to 181
सौषुप्ते तत्त्वलीनत्वं स्फुटमेव हि लक्ष्यते।
अन्यथा नियतस्वप्नसन्दृष्टिर्जायते कुतः॥१७३॥
Sauṣupte tattvalīnatvaṁ sphuṭameva hi lakṣyate|
Anyathā niyatasvapnasandṛṣṭirjāyate kutaḥ||173||
Dissolution of the categories (tattva-līnatvam) in deep sleep (sauṣupte) is clearly perceived (sphuṭam eva hi lakṣyate). Otherwise (anyathā), where (kutas) is the constant full vision in dreams produced from (niyata-svapna-sandṛṣṭiḥ jāyate)?||173||
सौषुप्तमपि चित्रं च स्वच्छास्वच्छादि भासते।
अस्वाप्सं सुखमित्यादिस्मृतिवैचित्र्यदर्शनात्॥१७४॥
Sauṣuptamapi citraṁ ca svacchāsvacchādi bhāsate|
Asvāpsaṁ sukhamityādismṛtivaicitryadarśanāt||174||
Deep sleep (sauṣuptam) also (api) becomes evident/manifested (bhāsate) variously (citram ca): Clear, unclear, etc. (svaccha-asvaccha-ādi). (This is obvious from) noticing a variety of memories such as "I slept well", etc. (asvāpsam sukham iti-ādi-smṛti-vaicitrya-darśanāt)||174||
यदैव स क्षणं सूक्ष्मं निद्रायैव प्रबुद्ध्यते।
तदैव स्मृतिरेषेति नार्थजज्ञानजा स्मृतिः॥१७५॥
Yadaiva sa kṣaṇaṁ sūkṣmaṁ nidrāyaiva prabuddhyate|
Tadaiva smṛtireṣeti nārthajajñānajā smṛtiḥ||175||
The subtle (sūkṣmam) moment (kṣaṇam) when (yadā eva) he (saḥ) wakes up (prabuddhyate) from sleep --expecting 'nidrāt'-- (nidrāya eva), (it is) at that time (tadā eva) (that there is) recollection (smṛtiḥ). Thus (iti), this (recollection) (eṣā) is not (na) the recollection (smṛtiḥ) which is results from knowledge born from an object (artha-ja-jñāna-jā)||175||
तेन मूढैर्यदुच्येत प्रबुद्धस्यान्तरान्तरा।
तूलिकादिसुखस्पर्शस्मृतिरेषेति तत्कुतः॥१७६॥
Tena mūḍhairyaducyeta prabuddhasyāntarāntarā|
Tūlikādisukhasparśasmṛtireṣeti tatkutaḥ||176||
Therefore (tena), what (yad) would be said (ucyeta) by the fools --lit. the ones who are under the sway of Moha or Māyā-- (mūḍhaiḥ) --all in all, "what the fools would say"-- in the case of someone who woke up (from sleep) (prabhuddhasya) (would be that what he experiences is) this (eṣā) recollection (based on) a succession (of experiences such as) the nice touch of the mattress filled with cotton, etc. (antara-antarā... tūlikā-ādi-sukha-sparśa-smṛtiḥ... iti). Where did that come from (tad kutas)?||176||
मायाकर्मसमुल्लाससम्मिश्रितमलाबिलाः।
धराधिरोहिणो ज्ञेयाः सकला इह पुद्गलाः॥१७७॥
Māyākarmasamullāsasammiśritamalābilāḥ|
Dharādhirohiṇo jñeyāḥ sakalā iha pudgalāḥ||177||
The individual souls (pudgalāḥ), confounded by mala --Āṇavamala-- mixed with the excessive brilliance of Māyīyamala and Kārmamala (māyā-karma-samullāsa-sammiśrita-mala-ābilāḥ) (and) established in the earth category (dharā-adhirohiṇaḥ), are to be known (jñeyāḥ) as Sakala-s (sakalāḥ) here (iha)||177||
अस्यैव सप्तकस्य स्वस्वव्यापारप्रकल्पने।
प्रक्षोभो यस्तदेवोक्तं शक्तीनां सप्तकं स्फुटम्॥१७८॥
शिवो ह्यच्युतचिद्रूपस्तिस्रस्तच्छक्तयस्तु याः।
ताः स्वातन्त्र्यवशोपात्तग्रहीतृग्राह्यरूपिकाः॥१७९॥
त्रिधा मन्त्रावसानाः स्युरुदासीना इव स्थिताः।
ग्राह्याकारोपरागात्तु ग्रहीत्राकारतावशात्॥१८०॥
सकलान्तास्तु तास्तिस्र इच्छाज्ञानक्रिया मताः।
सप्तधेत्थं प्रमातृत्वं तत्क्षोभो मानता तथा॥१८१॥
Asyaiva saptakasya svasvavyāpāraprakalpane|
Prakṣobho yastadevoktaṁ śaktīnāṁ saptakaṁ sphuṭam||178||
Śivo hyacyutacidrūpastisrastacchaktayastu yāḥ|
Tāḥ svātantryavaśopāttagrahītṛgrāhyarūpikāḥ||179||
Tridhā mantrāvasānāḥ syurudāsīnā iva sthitāḥ|
Grāhyākāroparāgāttu grahītrākāratāvaśāt||180||
Sakalāntāstu tāstisra icchājñānakriyā matāḥ|
Saptadhetthaṁ pramātṛtvaṁ tatkṣobho mānatā tathā||181||
The group of seven (tad eva... saptakam) powers (śaktīnām) is clearly said to be (uktam... sphuṭam) the agitation (prakṣobhaḥ yaḥ) of this group of seven (knowers) (asya eva saptakasya) when they are occupied with each of their functions (sva-sva-vyāpāra-prakalpane). Śiva (śivaḥ) (is) undoubtedly (hi) the Imperishable Nature of Consciousness (acyuta-cit-rūpaḥ). Those (tāḥ) three (tisras) Powers which are His (tad-śaktayaḥ tu yāḥ) have assumed the forms of perceiver/knower and perceived/knowable by force of the Absolute Freedom (of Śiva) (svātantrya-vaśa-upātta-grahītṛ-grāhya-rūpikāḥ). Through the influence of (their) form as the perceiver/knower (grahītṛ-ākāratā-vaśāt), they are (syuḥ) the three (pure knowers) ending in the Mantra knower --viz. Mantramaheśvara, Mantreśvara and Mantra-- (tridhā mantra-avasānāḥ) (and) remain (sthitāḥ) as if (iva) indifferent (udāsīnāḥ). But (tu) through the coloring of the form of the knowable (grāhya-ākāra-uparāgāt), they (tāḥ) (are) considered to be (matāḥ) the three (Powers) of Will, Knowledge and Action (tisras icchā-jñāna-kriyāḥ) (and the three impure knowers) ending in the Sakala knower --viz. Vijñānākala, Pralayākala and Sakala-- (sakala-antāḥ tu).
In this way (ittham), knowership --or also 'subjectivity'-- (pramātṛtvam) (is) sevenfold (saptadhā), and (tathā) its agitation (tad-kṣobhaḥ) (is) the state of knowledge/means of knowledge (mānatā)||178-181||
Stanzas 182 to 191
यत्तु ग्रहीतृतारूपसंवित्संस्पर्शवर्जितम्।
शुद्धं जडं तत्स्वरूपमित्थं विश्वं त्रिकात्मकम्॥१८२॥
Yattu grahītṛtārūpasaṁvitsaṁsparśavarjitam|
Śuddhaṁ jaḍaṁ tatsvarūpamitthaṁ viśvaṁ trikātmakam||182||
That (tad) pure (śuddham) (and) inert (jaḍam) svarūpa or essential nature (svarūpam) (is) what (yad tu) has no contact with Consciousness whose nature is knowership/subjectivity (grahītṛtā-rūpa-saṁvid-saṁsparśa-varjitam). In this way (ittham), the universe (viśvam) consists of a triad (trika-ātmakam||182||
एवं जलाद्यपि वदेद्भेदैर्भिन्नं महामतिः।
अनया तु दिशा प्रायः सर्वभेदेषु विद्यते॥१८३॥
भेदो मन्त्रमहेशान्तेष्वेष पञ्चदशात्मकः।
तथापि स्फुटताभावात्सन्नप्येष न चर्चितः॥१८४॥
Evaṁ jalādyapi vadedbhedairbhinnaṁ mahāmatiḥ|
Anayā tu diśā prāyaḥ sarvabhedeṣu vidyate||183||
Bhedo mantramaheśānteṣveṣa pañcadaśātmakaḥ|
Tathāpi sphuṭatābhāvātsannapyeṣa na carcitaḥ||184||
Thus (evam), the man having a great understanding (mahā-matiḥ) should also speak (api vadet) about the water category, etc. (jala-ādi) being split (bhinnam) by the divisions (bhedaiḥ).
By this viewpoint (anayā tu diśā), there is (vidyate) this (eṣaḥ) fifteenfold (pañcadaśa-ātmakaḥ) division (bhedaḥ) in mostly all the divisions (prāyas sarva-bhedeṣu) ending in Mantramaheśvara --great lords of the Mantra-- (mantra-mahā-īśa-anteṣu). Even so (tathā api), this (eṣaḥ) is not being (san api... na) discussed (carcitaḥ) as it is not evident (sphuṭatā-abhāvāt)||183-184||
एतच्च सूत्रितं धात्रा श्रीपूर्वे यद्ब्रवीति हि।
सव्यापाराधिपत्वेनेत्यादिना जाग्रदादिताम्॥१८५॥
अभिन्नेऽपि शिवेऽन्तःस्थसूक्ष्मबोधानुसारतः।
अधुना प्राणशक्तिस्थे तत्त्वजाले विविच्यते॥१८६॥
भेदोऽयं पाञ्चदश्यादिर्यथा श्रीशम्भुरादिशत्।
समस्तेऽर्थेऽत्र निर्ग्राह्ये तुटयः षोडश क्षणाः॥१८७॥
षट्त्रिंशदङ्गुले चारे सांशद्व्यङ्गुलकल्पिताः।
तत्राद्यः परमाद्वैतो निर्विभागरसात्मकः॥१८८॥
द्वितीयो ग्राहकोल्लासरूपः प्रतिविभाव्यते।
अन्त्यस्तु ग्राह्यतादात्म्यात्स्वरूपीभावमागतः॥१८९॥
प्रविभाव्यो न हि पृथगुपान्त्यो ग्राहकः क्षणः।
तृतीयं क्षणमारभ्य क्षणषट्कं तु यत्स्थितम्॥१९०॥
तन्निर्विकल्पं प्रोद्गच्छद्विकल्पाच्छादनात्मकम्।
तदेव शिवरूपं हि परशक्त्यात्मकं विदुः॥१९१॥
Etacca sūtritaṁ dhātrā śrīpūrve yadbravīti hi|
Savyāpārādhipatvenetyādinā jāgradāditām||185||
Abhinne'pi śive'ntaḥsthasūkṣmabodhānusārataḥ|
Adhunā prāṇaśaktisthe tattvajāle vivicyate||186||
Bhedo'yaṁ pāñcadaśyādiryathā śrīśambhurādiśat|
Samaste'rthe'tra nirgrāhye tuṭayaḥ ṣoḍaśa kṣaṇāḥ||187||
Ṣaṭtriṁśadaṅgule cāre sāṁśadvyaṅgulakalpitāḥ|
Tatrādyaḥ paramādvaito nirvibhāgarasātmakaḥ||188||
Dvitīyo grāhakollāsarūpaḥ prativibhāvyate|
Antyastu grāhyatādātmyātsvarūpībhāvamāgataḥ||189||
Pravibhāvyo na hi pṛthagupāntyo grāhakaḥ kṣaṇaḥ|
Tṛtīyaṁ kṣaṇamārabhya kṣaṇaṣaṭkaṁ tu yatsthitam||190||
Tannirvikalpaṁ prodgacchadvikalpācchādanātmakam|
Tadeva śivarūpaṁ hi paraśaktyātmakaṁ viduḥ||191||
And (ca) this (etad) has been declared in one aphorism (sūtritam) by the Creator --i.e. by Śiva-- (dhātrā). (This is) what (yad) He says (bravīti hi) in venerable Mālinīvijayottaratantra (śrī-pūrve): Although Śiva is not divided (abhinne api śive), (He becomes fivefold) due to the (divisions of) Kriyāśakti and Jñānaśakti --lit. lords engaged in (all) the activities, or in Turya--, etc. (sa-vyāpāra-adhipatvena iti-ādinā). (And He also becomes) wakefulness, etc. --even if He is undivided-- (jāgrat-āditām) according to the subtle Consciousness residing inside (Himself) (antaḥstha-sūkṣma-bodha-anusāratas).
Now (adhunā) this (ayam) division (bhedaḥ) into fifteen, etc. (pāñcadaśya-ādiḥ) is investigated (vivicyate) in the net of categories (tattva-jāle) residing in prāṇaśakti --lit. the power of the vital energy-- (prāṇa-śakti-sthe) such as (yathā) venerable Śambhunātha --Abhinavagupta's Kulaguru-- (śrī-śambhuḥ) taught (ādiśat).
Sixteen (ṣoḍaśa) tuṭi-s --two and a quarter fingers in breadth... this is the distance covered by breath in one tuṭi (0.125 seconds, i.e. 1/8 of a second)-- (tuṭayaḥ) (are sixteen) moments (kṣaṇāḥ) in all the perceptible knowables here (samaste arthe atra nirgrāhye). (Each tuṭi) is conceived (to occupy) two and a quarter fingers (sa-aṁśa-dvi-aṅgula-kalpitāḥ) in the movement (of the breath) --it refers to inhalation or exhalation-- (cāre) which (occupies) thirty-six fingers (ṣaṭtriṁśat-aṅgule) --all in all, 36 fingers for inhalation and 36 fingers for exhalation; 36 fingers amount to 2 seconds; since 1 tuṭi amounts to 1/8 of a second, there are 16 tuṭi-s in 36 fingers, i.e. 32 tuṭi-s for the inhalation and exhalation, which is tantamount to 4 seconds--.
There (tatra), the first (kṣaṇa or moment of perception) (ādyaḥ) (is) supremely non-dualistic (parama-advaitaḥ) (and) consists of the undivided Delight (of Consciousness) (nirvibhāga-rasa-ātmakaḥ). The second one (dvitīyaḥ) is regarded as (prativibhāvyate) having the form of the Splendor of the Subject/Knower/Perceiver (grāhaka-ullāsa-rūpaḥ). But (tu) the last (moment of perception) (antyaḥ) assumes the state of svarūpa or essential nature (svarūpī-bhāvam āgataḥ) due to an identification with the knowable (grāhya-tādātmyāt). The penultimate (upāntyaḥ) moment (kṣaṇaḥ) (pertains to) the knower (grāhakaḥ) (and) it is not distinguishable (pravibhāvyaḥ na hi) separately (pṛthak).
Beginning with (ārabhya) the third (tṛtīyam) moment (kṣaṇam), the group of six moments --it refers to Mantramaheśvara, Mantreśvara, Mantra and their respective śakti-s or powers-- (kṣaṇa-ṣaṭkam) —which (tu yad... tad) remains (sthitam) in Nirvikalpa --viz. in a state devoid of vikalpa-s or thoughts-- (nirvikalpam)— comes forth (prodgacchat) as consisting of a concealment of vikalpa-s --i.e. thoughts-- (vikalpa-ācchādana-ātmakam).
(The wise) knew --Perfect Tense here indicates remote past-- (viduḥ) that --i.e. the aforesaid group of six moments-- (tad eva) to be the nature of Śiva (śiva-rūpam hi) consisting of the Supreme Śakti or Power (para-śakti-ātmakam)||185-191||
Stanzas 192 to 200
द्वितीयं मध्यमं षट्कं परापरपदात्मकम्।
विकल्परूढिरप्येषा क्रमात्प्रस्फुटतां गता॥१९२॥
Dvitīyaṁ madhyamaṁ ṣaṭkaṁ parāparapadātmakam|
Vikalparūḍhirapyeṣā kramātprasphuṭatāṁ gatā||192||
The second (dvitīyam) group of six (moments) (ṣaṭkam) (is) intermediate (madhyamam) (and) consists of the state of Parāpara (para-apara-pada-ātmakam). (In it,) this (eṣā) development of vikalpa-s or thoughts (vikalpa-rūḍhiḥ api) becomes gradually evident (kramāt prasphuṭatām gatā)||192||
षट्केऽत्र प्रथमे देव्यस्तिस्रः प्रोन्मेषवृत्तिताम्।
निमेषवृत्तितां चाशु स्पृशन्त्यः षट्कतां गताः॥१९३॥
Ṣaṭke'tra prathame devyastisraḥ pronmeṣavṛttitām|
Nimeṣavṛttitāṁ cāśu spṛśantyaḥ ṣaṭkatāṁ gatāḥ||193||
Here (atra), with reference to the first group of six (moments) (ṣaṭke... prathame), the three (tisras) Goddesses (devyaḥ) quickly (āśu) touch (spṛśantyaḥ) the condition of expansion --opening of the eyes-- (pronmeṣa-vṛttitām) and (ca) the condition of shutting --closing of the eyes-- (nimeṣa-vṛttitām) (and) become a group of six (ṣaṭkatām gatāḥ)||193||
एवं द्वितीयषट्केऽपि किन्त्वत्र ग्राह्यवर्त्मना।
उपरागपदं प्राप्य परापरतया स्थिताः॥१९४॥
आद्येऽत्र षट्के ता देव्यः स्वातन्त्र्योल्लासमात्रतः।
जिघृक्षितेऽप्युपाधौ स्युः पररूपादविच्युताः॥१९५॥
Evaṁ dvitīyaṣaṭke'pi kintvatra grāhyavartmanā|
Uparāgapadaṁ prāpya parāparatayā sthitāḥ||194||
Ādye'tra ṣaṭke tā devyaḥ svātantryollāsamātrataḥ|
Jighṛkṣite'pyupādhau syuḥ pararūpādavicyutāḥ||195||
In the second group of six (moments) (dvitīya-ṣaṭke) is also in that manner (evam... api). However (kintu), here (atra) by (following) the way of objectivity (grāhya-vartmanā). After reaching (prāpya) the state of the act of coloring --i.e. the Goddesses are colored at this stage by the knowable; I am being literal to the bones here-- (uparāga-padam), (such Goddesses) remain (sthitāḥ) as Parāparā (para-aparatayā). Here (atra), in the first group of six (moments) (ādye... ṣaṭke), those (tāḥ) Goddesses (devyaḥ) do not deviate from the nature of Parā (syuḥ para-rūpāt avicyutāḥ) due to only the Splendor of the (Śiva's) Absolute Freedom (svātantrya-ullāsa-mātrataḥ), even if the limiting adjunct --objectivity in this case-- is desired to be seized (by those Goddesses) (jighṛkṣite api upādhau)||194-195||
अस्ति चातिशयः कश्चित्तासामप्युत्तरोत्तरम्।
यो विवेकधनैर्धीरैः स्फुटीकृत्यापि दर्श्यते॥१९६॥
केचित्त्वेकां तुटिं ग्राह्ये चैकामपि ग्रहीतरि।
तादात्म्येन विनिक्षिप्य सप्तकं सप्तकं विदुः॥१९७॥
Asti cātiśayaḥ kaścittāsāmapyuttarottaram|
Yo vivekadhanairdhīraiḥ sphuṭīkṛtyāpi darśyate||196||
Kecittvekāṁ tuṭiṁ grāhye caikāmapi grahītari|
Tādātmyena vinikṣipya saptakaṁ saptakaṁ viduḥ||197||
There is (asti ca) a certain (kaścid) preeminence (atiśayaḥ) of those (Goddesses) (tāsām) in constant succession (uttara-uttaram) which --i.e. the preeminence-- (yaḥ) has been clearly shown (sphuṭī-kṛtyā api darśyate) by the wise who have the wealth of discernment (viveka-dhanair dhīraiḥ).
But (tu) some (kecid), having placed (vinikṣipya) one (ekām) tuṭi (tuṭim) in the object --i.e. the sixteenth tuṭi in the svarūpa or essential nature-- (grāhye) and (ca) one (tuṭi) (ekām) in the subject --viz. the fifteenth tuṭi-- (grahītari) too (api), in unity (tādātmyena), knew (viduḥ) (the remaining fourteen tuṭi-s to be divided) in two groups of seven (saptakam saptakam)||196-197||
तदस्यां सूक्ष्मसंवित्तौ कलनाय समुद्यताः।
संवेदयन्ते यद्रूपं तत्र किं वाग्विकत्थनैः॥१९८॥
Tadasyāṁ sūkṣmasaṁvittau kalanāya samudyatāḥ|
Saṁvedayante yadrūpaṁ tatra kiṁ vāgvikatthanaiḥ||198||
Therefore (tad), those who are ready (samudyatāḥ) for apprehending (such stages) (kalanāya) in this subtle Consciousness (asyām sūkṣma-saṁvittau) perceive (saṁvedayante) its form/nature (yad rūpam). In that case (tatra), what is the point of boastful words (kim vāk-vikatthanaiḥ)?||198||
एवं धरादिमूलान्तं प्रक्रिया प्राणगामिनी।
गुरुपर्वक्रमात्प्रोक्ता भेदे पञ्चदशात्मके॥१९९॥
Evaṁ dharādimūlāntaṁ prakriyā prāṇagāminī|
Guruparvakramātproktā bhede pañcadaśātmake||199||
Thus (evam), with regard to the fifteen divisions (bhede pañcadaśa-ātmake) from the earth element --category 36-- up to Mūlaprakṛti --Root Prakṛti, category 13-- (dharā-ādi-mūla-antam), the mode/creation (prakriyā) moving in the vital energy (prāṇa-gāminī) has been mentioned (proktā) according to the succession of divisions of Guru-s (guru-parva-kramāt)||199||
क्रमात्तु भेदन्यूनत्वे न्यूनता स्यात्तुटिष्वपि।
तस्यां ह्रासो विकल्पस्य स्फुटता चाविकल्पिनः॥२००॥
Kramāttu bhedanyūnatve nyūnatā syāttuṭiṣvapi|
Tasyāṁ hrāso vikalpasya sphuṭatā cāvikalpinaḥ||200||
Since the divisions gradually decrease (kramāt tu bheda-nyūnatve), there is (syāt) also (api) a decrease (nyūnatā) with reference to the tuṭi-s (tuṭiṣu).
When that takes place --i.e. when that decrease with reference to the tuṭi-s happens-- (tasyām), (there is) a diminution (hrāsaḥ) of vikalpa(-s) or thought(s) (vikalpasya) and (and) distinctness (sphuṭatā) of the (Consciousness who is) devoid of vikalpa-s (avikalpinaḥ)||200||
Stanzas 201 to 211
यथा हि चिरदुःखार्तः पश्चादात्तसुखस्थितिः।
विस्मरत्येव तद्दुःखं सुखविश्रान्तिवर्त्मना॥२०१॥
तथा गतविकल्पेऽपि रूढाः संवेदने जनाः।
विकल्पविश्रान्तिबलात्तां सत्तां नाभिमन्वते॥२०२॥
Yathā hi ciraduḥkhārtaḥ paścādāttasukhasthitiḥ|
Vismaratyeva tadduḥkhaṁ sukhaviśrāntivartmanā||201||
Tathā gatavikalpe'pi rūḍhāḥ saṁvedane janāḥ|
Vikalpaviśrāntibalāttāṁ sattāṁ nābhimanvate||202||
Just as (yathā hi) a person who was distressed/visited by suffering a long time ago (cira-duḥkhārtaḥ) (and) who feels subsequently happy (again) (paścāt ātta-sukha-sthitiḥ) forgets (vismarati eva) that pain (tad-duḥkham) due to the comfortable repose (he experiences now) (sukha-viśrānti-vartmanā), so also (tathā) the people (janāḥ) who are established (rūḍhāḥ) in Consciousness (saṁvedane) where the vikalpa-s or thoughts are absent (gata-vikalpe api) do not (even) think (na abhimanvate) about (their own) existence (tām sattām) by force of the repose of vikalpa-s (vikalpa-viśrānti-balāt)||201-202||
विकल्पनिर्ह्रासवशेन याति विकल्पवन्ध्या परमार्थसत्या।
संवित्स्वरूपप्रकटत्वमित्थं तत्रावधाने यततां सुबुद्धिः॥२०३॥
Vikalpanirhrāsavaśena yāti vikalpavandhyā paramārthasatyā|
Saṁvitsvarūpaprakaṭatvamitthaṁ tatrāvadhāne yatatāṁ subuddhiḥ||203||
The Truth (called) Highest Reality --lit. the Real Truth-- (parama-artha-satyā), devoid of vikalpa-s or thoughts (vikalpa-vandhyā), becomes the clear manifestation of the essential nature of Consciousness (yāti... saṁvid-svarūpa-prakaṭatvam) by force of the diminution of vikalpa-s (vikalpa-nirhrāsa-vaśena). In this way (ittham), a wise person (subuddhiḥ) becomes restrained (yatatām) regarding the attention (avadhāne) there (tatra) --viz. he pays attention to that--||203||
ग्राह्यग्राहकसंवित्तौ सम्बन्धे सावधानता।
इयं सा तत्र तत्रोक्ता सर्वकामदुघा यतः॥२०४॥
Grāhyagrāhakasaṁvittau sambandhe sāvadhānatā|
Iyaṁ sā tatra tatroktā sarvakāmadughā yataḥ||204||
This very (iyam sā) attention (sāvadhānatā) to the relationship (sambandhe) between the perception of knowable and knower (grāhya-grāhaka-saṁvittau) is mentioned (uktā) in various places (tatra tatra) because (yatas) it is the cow which satisfies all the desires (sarva-kāma-dughā)||204||
एवं द्वयं द्वयं यावन्न्यूनीभवति भेदगम्।
तावत्तुटिद्वयं याति न्यूनतां क्रमशः स्फुटम्॥२०५॥
Evaṁ dvayaṁ dvayaṁ yāvannyūnībhavati bhedagam|
Tāvattuṭidvayaṁ yāti nyūnatāṁ kramaśaḥ sphuṭam||205||
So long (tāvat) the (number of) tuṭi-s, in succession, clearly decrease by two (tuṭi-dvayam yāti nyūnatām kramaśas sphuṭam) as long as (yāvat) the (number of) divisions (bheda-gam) decrease (nyūnī-bhavati) by two groups of two --i.e. by four-- (dvayam dvayam) in this manner (evam)||205||
अत एव शिवावेशो द्वितुटिः परिगीयते।
एका तु सा तुटिस्तत्र पूर्णा शुद्धैव केवलम्॥२०६॥
द्वितीया शक्तिरूपैव सर्वज्ञानक्रियात्मिका।
तस्यामवहितो योगी किं न वेत्ति करोति वा॥२०७॥
तथा चोक्तं कल्लटेन श्रीमता तुटिपातगः।
लाभः सर्वज्ञकर्तृत्वे तुटेः पातोऽपरा तुटिः॥२०८॥
Ata eva śivāveśo dvituṭiḥ parigīyate|
Ekā tu sā tuṭistatra pūrṇā śuddhaiva kevalam||206||
Dvitīyā śaktirūpaiva sarvajñānakriyātmikā|
Tasyāmavahito yogī kiṁ na vetti karoti vā||207||
Tathā coktaṁ kallaṭena śrīmatā tuṭipātagaḥ|
Lābhaḥ sarvajñakartṛtve tuṭeḥ pāto'parā tuṭiḥ||208||
For this very reason (atas eva), the penetration into Śiva --i.e. the absorption in Him-- (śiva-āveśaḥ) is proclaimed to (parigīyate) occupy two tuṭi-s (dvituṭiḥ).
But (tu) there (tatra), the first --expecting 'prathamā' or 'ādyā'-- (ekā) tuṭi (tuṭiḥ) is only full (and) pure (pūrṇā śuddhā eva kevalam). The second (one) (dvitīyā) is Śakti (śakti-rūpā eva) who consists of all knowledge and action (sarva-jñāna-kriyā-ātmikā).
What (kim) (does) the yogī (yogī) who is attentive (avahitaḥ) to her --i.e. to the second tuṭi which is Śakti-- (tasyām) not (na) know (vetti) or (vā) do (karoti)?
It has also been said (ca uktam) in this way (tathā) by illustrious Kallaṭa (kallaṭena śrīmatā): "The achievement (lābhaḥ) of omniscience and omnipotence (sarva-jña-kartṛtve) resides in the passing of the (first) tuṭi (tuṭi-pāta-gaḥ)". The passing (pātaḥ) of the (first) tuṭi (tuṭeḥ) (implies) the subsequent (aparā) tuṭi (tuṭiḥ) --i.e. the second one--||206-208||
आद्यायां तु तुटौ सर्वं सर्वतः पूर्णमेकताम्।
गतं किं तत्र वेद्यं वा कार्यं वा व्यपदेशभाक्॥२०९॥
Ādyāyāṁ tu tuṭau sarvaṁ sarvataḥ pūrṇamekatām|
Gataṁ kiṁ tatra vedyaṁ vā kāryaṁ vā vyapadeśabhāk||209||
In the first tuṭi (ādyāyām tu tuṭau) all (sarvam) becomes entirely one (sarvatas... ekatām... gatam) (and) full (pūrṇam). What (kim) knowable (vedyam) or (vā... vā) activity (kāryam) has a name (vyapadeśa-bhāk) there (tatra)?||209||
अतो भेदसमुल्लासकलां प्राथमिकीं बुधाः।
चिन्वन्ति प्रतिभां देवीं सर्वज्ञत्वादिसिद्धये॥२१०॥
सैव शक्तिः शिवस्योक्ता तृतीयादितुटिष्वथ।
मन्त्राधिनाथतच्छक्तिमन्त्रेशाद्याः क्रमोदिताः॥२११॥
Ato bhedasamullāsakalāṁ prāthamikīṁ budhāḥ|
Cinvanti pratibhāṁ devīṁ sarvajñatvādisiddhaye||210||
Saiva śaktiḥ śivasyoktā tṛtīyādituṭiṣvatha|
Mantrādhināthatacchaktimantreśādyāḥ kramoditāḥ||211||
On this account (atas), the wise (budhāḥ) observe (cinvanti) the first (prāthamikīm) power of the excessive brilliance of duality (bheda-samullāsa-kalām), i.e. the Goddess (devīm) Pratibhā --lit. Intelligence, Understanding-- (pratibhām), in order to attain omniscience, etc. (sarvajñatva-ādi-siddhaye). She (sā eva) is said to be (uktā) the Śakti (śaktiḥ) of Śiva (śivasya). Then (atha), in the third tuṭi, etc. (tṛtīya-ādi-tuṭiṣu), Mantramaheśvara-s and their śakti-s or powers, Mantreśvara-s, etc. (mantra-adhinātha-tad-śakti-mantra-īśa-ādyāḥ) arise in succession (krama-uditāḥ)||210-211||
Stanzas 212 to 222
तासु सन्दधतश्चित्तमवधानैकधर्मकम्।
तत्तत्सिद्धिसमावेशः स्वयमेवोपजायते॥२१२॥
Tāsu sandadhataścittamavadhānaikadharmakam|
Tattatsiddhisamāveśaḥ svayamevopajāyate||212||
In the case of the someone who places (sandadhataḥ) (his) mind (cittam) —which is furnished with the sole quality of attention (avadhāna-eka-dharmakam)— on those (tuṭi-s) (tāsu), absorption in the various siddhi-s or supernatural powers (tad-tad-siddhi-samāveśaḥ) arises/happens (upajāyate) by itself (svayam eva)||212||
अत एव यथा भेदबहुत्वं दूरता तथा।
संवित्तौ तुटिबाहुल्यादक्षार्थासन्निकर्षवत्॥२१३॥
Ata eva yathā bhedabahutvaṁ dūratā tathā|
Saṁvittau tuṭibāhulyādakṣārthāsannikarṣavat||213||
For this very reason (atas eva), just as (yathā) distance (dūratā) consists of a multitude of divisions (bheda-bahutvam), so also (tathā), with reference to Consciousness (saṁvittau), (there is a distance between oneself and the actual experience of such Consciousness) because of the abundance of tuṭi-s (tuṭi-bāhulyāt), as the distance between senses and objects (akṣa-artha-asannikarṣavat)||213||
यथा यथा हि न्यूनत्वं तुटीनां ह्रासतो भिदः।
तथा तथातिनैकट्यं संविदः स्याच्छिवावधि॥२१४॥
शिवतत्त्वमतः प्रोक्तमन्तिकं सर्वतोऽमुतः।
अत एव प्रयत्नोऽयं तत्प्रवेशे न विद्यते॥२१५॥
यथा यथा हि दूरत्वं यत्नयोगस्तथा तथा।
भावनाकरणादीनां शिवे निरवकाशताम्॥२१६॥
अत एव हि मन्यन्ते सम्प्रदायधना जनाः।
तथा हि दृश्यतां लोको घटादेर्वेदने यथा॥२१७॥
प्रयत्नवानिवाभाति तथा किं सुखवेदने।
आन्तरत्वमिदं प्राहुः संविन्नैकट्यशालिताम्॥२१८॥
तां च चिद्रूपतोन्मेषं बाह्यत्वं तन्निमेषताम्।
भविनां त्वन्तिकोऽप्येवं न भातीत्यतिदूरता॥२१९॥
Yathā yathā hi nyūnatvaṁ tuṭīnāṁ hrāsato bhidaḥ|
Tathā tathātinaikaṭyaṁ saṁvidaḥ syācchivāvadhi||214||
Śivatattvamataḥ proktamantikaṁ sarvato'mutaḥ|
Ata eva prayatno'yaṁ tatpraveśe na vidyate||215||
Yathā yathā hi dūratvaṁ yatnayogastathā tathā|
Bhāvanākaraṇādīnāṁ śive niravakāśatām||216||
Ata eva hi manyante sampradāyadhanā janāḥ|
Tathā hi dṛśyatāṁ loko ghaṭādervedane yathā||217||
Prayatnavānivābhāti tathā kiṁ sukhavedane|
Āntaratvamidaṁ prāhuḥ saṁvinnaikaṭyaśālitām||218||
Tāṁ ca cidrūpatonmeṣaṁ bāhyatvaṁ tannimeṣatām|
Bhavināṁ tvantiko'pyevaṁ na bhātītyatidūratā||219||
In proportion as (yathā yathā) (there is) diminution (nyūnatvam) of the tuṭi-s (tuṭīnām) due to the decrease (hrāsatas) of separation (bhidaḥ), so (tathā tathā) there is (syāt) extreme proximity (ati-naikaṭyam) of Consciousness (saṁvidaḥ) up to Śiva (śiva-avadhi). On this account (atas), the Śiva category (śiva-tattvam) is consequently --lit. thence-- said to be (proktam... amutas) completely (sarvatas) close (antikam).
For that very reason (atas eva), there is no (na vidyate) effort --lit. this effort-- (prayatnaḥ ayam) with reference to the penetration into Him (tad-praveśe). According as (yathā yathā) the distance (is) (dūratvam), so also (tathā tathā) (it is) the application of effort (yatna-yogaḥ).
On this account (atas eva hi), the people (janāḥ) who have the wealth of an oral tradition (sampradāyadhanāḥ) consider (manyante) contemplation, Karaṇa --one of the means in Āṇavopāya--, etc. (bhāvanā-karaṇa-ādīnām) to be having no place (niravakāśatām) in Śiva (śive).
For example (tathā hi), one can see in common life --lit. let common life be seen!-- (dṛśyatām lokaḥ) (that) just as (yathā) it seems as if someone makes an effort (prayatnavān iva ābhāti) to perceive (vedane) a pot, etc. (ghaṭa-ādeḥ), so also (tathā) (one might ask:) what (kim) (effort is someone else making) to perceive pleasure (sukha-vedane)?
(Utpaladeva) said (prāhuḥ) (that) this (idam) interiority (āntaratvam) (is) the blossoming of the nature of Consciousness (cit-rūpatā-unmeṣam) (moving) toward a condition full of proximity to Consciousness (saṁvid-naikaṭya-śālitām... tām ca), (while) exteriority (bāhyatvam) (moves) toward the condition of Its closing --i.e. to the condition where Consciousness closes like a flower-- (tad-nimeṣatām).
Although (api) (Śiva) is certainly close (tu antikaḥ) to the living beings --also 'to those who are in Bhava or Saṁsāra'-- (bhavinām), He does not appear (na bhāti) in that manner (evam). Thus (iti), (there is this notion of) remoteness (regarding Him) (ati-dūratā)||214-219||
दूरेऽपि ह्यन्तिकीभूते भानं स्यात्त्वत्र तत्कथम्।
न च बीजाङ्कुरलतादलपुष्पफलादिवत्॥२२०॥
क्रमिकेयं भवेत्संवित्सूतस्तत्र किलाङ्कुरः।
बीजाल्लता त्वङ्कुरान्नो बीजादिह सर्वतः॥२२१॥
संवित्तत्त्वं भासमानं परिपूर्णं हि सर्वतः।
सर्वस्य कारणं प्रोक्तं सर्वत्रैवोदितं यतः॥२२२॥
Dūre'pi hyantikībhūte bhānaṁ syāttvatra tatkatham|
Na ca bījāṅkuralatādalapuṣpaphalādivat||220||
Kramikeyaṁ bhavetsaṁvitsūtastatra kilāṅkuraḥ|
Bījāllatā tvaṅkurānno bījādiha sarvataḥ||221||
Saṁvittattvaṁ bhāsamānaṁ paripūrṇaṁ hi sarvataḥ|
Sarvasya kāraṇaṁ proktaṁ sarvatraivoditaṁ yataḥ||222||
Even if (api) (something is) far (dūre... hi), there is (syāt) appearance (of that) (bhānam) once it is near (antikī-bhūte). But (tu) how (katham) (is) that (tad) here (atra)? --viz. how is it possible the notion of remoteness and nearness regarding Consciousnes when It is always the closest Reality?--.
And (ca) this (iyam) Consciousness (saṁvid) is not (na... bhavet) successive (kramikā) as seed, sprout, creeper, petals, flower, fruit, etc. (bīja-aṅkura-latā-dala-puṣpa-phala-ādi-vat). The sprout (aṅkuraḥ) is certainly born (sūtaḥ... kila) from the seed (bījāt) there (tatra), but (tu) the creeper (latā) (is born) from the sprout (aṅkurāt) (and) not (no) from the seed (bījāt). Here (iha), the Principle of Consciousness (saṁvid-tattvam) shines forth (bhāsamānam) all round (sarvatas) as thoroughly (sarvatas) Full/Perfect (paripūrṇam hi).
(This Principle of Consciousness) is said to be (proktam) the cause (kāraṇam) of all (sarvasya) because (yatas) (It is) risen/active (uditam) everywhere (sarvatra eva)||220-222||
Stanzas 223 to 230
तत एव घटेऽप्येषा प्राणवृत्तिर्यदि स्फुरेत्।
विश्राम्येच्चाशु तत्रैव शिवबीजे लयं व्रजेत्॥२२३॥
Tata eva ghaṭe'pyeṣā prāṇavṛttiryadi sphuret|
Viśrāmyeccāśu tatraiva śivabīje layaṁ vrajet||223||
For that very reason (tatas eva), if (yadi) this (eṣā) mode of the vital energy (prāṇa-vṛttiḥ) becomes manifested (sphuret) even (api) in a pot (ghaṭe) and (ca) quickly (āśu) rests (viśrāmyet) right there (tatra eva), (then) it gets dissolved (layam vrajet) in the Seed (called) Śiva (śiva-bīje)||223||
न तु क्रमिकता काचिच्छिवात्मत्वे कदाचन।
अन्यन्मन्त्राधिनाथादि कारणं तत्तु सन्निधेः॥२२४॥
शिवाभेदाच्च किञ्चाथ द्वैते नैकट्यवेदनात्।
अनया च दिशा सर्वं सर्वदा प्रविवेचयन्॥२२५॥
भैरवायत एव द्राक्चिच्चक्रेश्वरतां गतः।
स इत्थं प्राणगो भेदः खेचरीचक्रगोपितः॥२२६॥
मया प्रकटितः श्रीमच्छाम्भवाज्ञानुवर्तिना।
अत्रैवाध्वनि वेद्यत्वं प्राप्ते या संविदुद्भवेत्॥२२७॥
तस्याः स्वकं यद्वैचित्र्यं तदवस्थापदाभिधम्।
जाग्रत्स्वप्नः सुषुप्तं च तुर्यं च तदतीतकम्॥२२८॥
इति पञ्च पदान्याहुरेकस्मिन्वेदके सति।
तत्र यैषा धरातत्त्वाच्छिवान्ता तत्त्वपद्धतिः॥२२९॥
तस्यामेकः प्रमाता चेदवश्यं जाग्रदादिकम्।
तद्दर्श्यते शम्भुनाथप्रसादाद्विदितं मया॥२३०॥
Na tu kramikatā kācicchivātmatve kadācana|
Anyanmantrādhināthādi kāraṇaṁ tattu sannidheḥ||224||
Śivābhedācca kiñcātha dvaite naikaṭyavedanāt|
Anayā ca diśā sarvaṁ sarvadā pravivecayan||225||
Bhairavāyata eva drākciccakreśvaratāṁ gataḥ|
Sa itthaṁ prāṇago bhedaḥ khecarīcakragopitaḥ||226||
Mayā prakaṭitaḥ śrīmacchāmbhavājñānuvartinā|
Atraivādhvani vedyatvaṁ prāpte yā saṁvidudbhavet||227||
Tasyāḥ svakaṁ yadvaicitryaṁ tadavasthāpadābhidham|
Jāgratsvapnaḥ suṣuptaṁ ca turyaṁ ca tadatītakam||228||
Iti pañca padānyāhurekasminvedake sati|
Tatra yaiṣā dharātattvācchivāntā tattvapaddhatiḥ||229||
Tasyāmekaḥ pramātā cedavaśyaṁ jāgradādikam|
Taddarśyate śambhunāthaprasādādviditaṁ mayā||230||
There is no succession ever (na tu kramikatā kācid... kadācana) in the nature of Śiva (śiva-ātmatve).
Those other (Knowers) (anyat... tad tu) starting with the Mantramaheśvara-s (mantra-adhinātha-ādi) (are) cause(s) (kāraṇam) because of (their) proximity (to Consciousness) (sannidheḥ), because they are one with Śiva (śiva-abhedāt ca), and besides (kiñca atha), because of the perception/experience of proximity (naikaṭya-vedanāt) in duality (dvaite).
He who, being oriented toward Bhairava, is always pondering (sarvadā pravivecayan... bhairava-āyataḥ eva) over all (sarvam) by this viewpoint (anayā ca diśā) becomes immediately the Lord of the Wheel of Consciousness (drāk cit-cakra-īśvaratām gataḥ).
In this way (ittham), by following the command of glorious Śambhunātha (śrīmat-śāmbhava-ājñā-anuvartinā), I have unfolded/proclaimed (mayā prakaṭitaḥ) the division (bhedaḥ) which resides in the vital energy (prāṇa-gaḥ) (and is) guarded by the wheel of the Khecarī-s --the goddesses of Consciousness-- (khecarī-cakra-gopitaḥ).
The innate variety (svakam yad vaicitryam tad) of It (tasyāḥ), i.e. (of) the Consciousness (saṁvid) which (yā) springs up (udbhavet) when It has assumed --expecting 'prāptāyām'-- (prāpte) objectivity (vedyatvam) right here (atra eva), in the course (of manifestation) (adhvani), is designated by the word "state" (avasthā-pada-ābhidham).
(The wise) said (āhuḥ) (that,) when there is one knower (ekasmin vedake sati), the states (padāni) (are) five (pañca): "Wakefulness (jāgrat), dreaming (svapnaḥ), deep sleep (suṣuptam), Turya --lit. the Fourth-- (turyam) and (ca... ca) the one which is beyond that --i.e. beyond Turya, viz. Turyātīta-- (tad-atītakam... iti)".
Under those circumstances (tatra), (there is) this (eṣā) row/series of categories (tattva-paddhatiḥ) which (yā), (beginning) from the earth category --tattva 36-- (dharā-tattvāt), ends in Śiva --category 1-- (śiva-antā). If (ced) (there is) one (ekaḥ) Knower (pramātā) in it --viz. in that row/series of categories-- (tasyām), (then) wakefulness, etc. (jāgrat-ādikam) (belong to Him) indeed (avaśyam). I am showing (darśyate... mayā) that --i.e. the aforesaid five states of consciousness-- (tad) (such as I have) learned (it) (viditam) through the Favor of Śambhunātha (śambhunātha-prasādāt)||224-230||
Stanzas 231 to 240
यदधिष्ठेयमेवेह नाधिष्ठातृ कदाचन।
संवेदनगतं वेद्यं तज्जाग्रत्समुदाहृतम्॥२३१॥
Yadadhiṣṭheyameveha nādhiṣṭhātṛ kadācana|
Saṁvedanagataṁ vedyaṁ tajjāgratsamudāhṛtam||231||
Wakefulness (jāgrat) is said to be (samudāhṛtam) that (tad) knowable --i.e. it is objective-- (vedyam) residing in the perception (saṁvedanagatam) which (yad) is here (iha) presided over (by Consciousness) --i.e. objectivized-- (adhiṣṭheyam eva); (all in all,) it is never (na... kadācana) that which presides (adhiṣṭhātṛ)||231||
चैत्रमैत्रादिभूतानि तत्त्वानि च धरादितः।
अभिधाकरणीभूताः शब्दाः किञ्चाभिधा प्रमा॥२३२॥
प्रमातृमेयतन्मानप्रमारूपं चतुष्टयम्।
विश्वमेतदधिष्ठेयं यदा जाग्रत्तदा स्मृतम्॥२३३॥
Caitramaitrādibhūtāni tattvāni ca dharāditaḥ|
Abhidhākaraṇībhūtāḥ śabdāḥ kiñcābhidhā pramā||232||
Pramātṛmeyatanmānapramārūpaṁ catuṣṭayam|
Viśvametadadhiṣṭheyaṁ yadā jāgrattadā smṛtam||233||
This (etad) universe (viśvam) is presided over (by Consciousness) --i.e. objectivized-- (adhiṣṭheyam) (and consists of): Living beings (such as) Caitra, Maitra, etc. --Mr. so-and-so, etc.-- (caitra-maitra-ādi-bhūtāni) and (ca) categories (tattvāni) beginning with the earth element --category 36-- (dharā-āditaḥ), (along with) words which are instruments to denote (abhidhā-karaṇī-bhūtāḥ). Besides (kiñca), (this universe is composed of:) Correct knowledge (pramā) (which is) denotation (abhidhā) (and) the group of four (catuṣṭayam) formed by knower, knowable, means of knowledge and correct knowledge (pramātṛ-meya-tad-māna-pramā-rūpam). When (yadā) (such a universe becomes manifested), then (tadā) wakefulness (jāgrat) is recollected/called to mind --expecting 'smṛtaḥ'-- (smṛtam)||232-233||
तथा हि भासते यत्तन्नीलमन्तः प्रवेदने।
सङ्कल्परूपे बाह्यस्य तदधिष्ठातृ बोधकम्॥२३४॥
यत्तु बाह्यतया नीलं चकास्त्यस्य न विद्यते।
कथञ्चिदप्यधिष्ठातृभावस्तज्जाग्रदुच्यते॥२३५॥
Tathā hi bhāsate yattannīlamantaḥ pravedane|
Saṅkalparūpe bāhyasya tadadhiṣṭhātṛ bodhakam||234||
Yattu bāhyatayā nīlaṁ cakāstyasya na vidyate|
Kathañcidapyadhiṣṭhātṛbhāvastajjāgraducyate||235||
For instance (tathā hi), that (tad) blue color (nīlam) which (yad) shines forth (bhāsate) inside (antar) perception (pravedane) whose nature is ideation/thought (saṅkalpa-rūpe) (is) the presiding Consciousness (tad adhiṣṭhātṛ bodhakam) of the external (blue color) (bāhyasya). But (tu) (when) there is no (na vidyate) presiding (adhiṣṭhātṛ-bhāvaḥ), in any way (kathañcid api), for it (asya), i.e. (for) the blue color (nīlam) which (yad) shines (cakāsti) externally (bāhyatayā), that (tad) is said to be (ucyate) wakefulness (jāgrat)||234-235||
तत्र चैत्रे भासमाने यो देहांशः स कथ्यते।
अबुद्धो यस्तु मानांशः स बुद्धो मितिकारकः॥२३६॥
प्रबुद्धः सुप्रबुद्धश्च प्रमामात्रेति च क्रमः।
चातुर्विध्यं हि पिण्डस्थनाम्नि जाग्रति कीर्तितम्॥२३७॥
जाग्रदादि चतुष्कं हि प्रत्येकमिह विद्यते।
जाग्रज्जाग्रदबुद्धं तज्जाग्रत्स्वप्नस्तु बुद्धता॥२३८॥
इत्यादि तुर्यातीतं तु सर्वगत्वात्पृथक्कुतः।
उक्तं च पिण्डगं जाग्रदबुद्धं बुद्धमेव च॥२३९॥
प्रबुद्धं सुप्रबुद्धं च चतुर्विधमिदं स्मृतम्।
मेयभूमिरियं मुख्या जाग्रदाख्यान्यदन्तरा॥२४०॥
Tatra caitre bhāsamāne yo dehāṁśaḥ sa kathyate|
Abuddho yastu mānāṁśaḥ sa buddho mitikārakaḥ||236||
Prabuddhaḥ suprabuddhaśca pramāmātreti ca kramaḥ|
Cāturvidhyaṁ hi piṇḍasthanāmni jāgrati kīrtitam||237||
Jāgradādi catuṣkaṁ hi pratyekamiha vidyate|
Jāgrajjāgradabuddhaṁ tajjāgratsvapnastu buddhatā||238||
Ityādi turyātītaṁ tu sarvagatvātpṛthakkutaḥ|
Uktaṁ ca piṇḍagaṁ jāgradabuddhaṁ buddhameva ca||239||
Prabuddhaṁ suprabuddhaṁ ca caturvidhamidaṁ smṛtam|
Meyabhūmiriyaṁ mukhyā jāgradākhyānyadantarā||240||
(For example, in wakefulness,) when Caitra --Mr. so-and-so-- appears (caitre bhāsamāne) there (tatra), the bodily portion (yaḥ deha-aṁśaḥ saḥ) is said to be (kathyate) abuddha --viz. unawakened-- (abuddhaḥ). But (tu) the perceiving portion (yaḥ māna-aṁśaḥ saḥ) (is) buddha --i.e. awakened-- (buddhaḥ). The agent of perception (miti-kārakaḥ) (is) well-awakened (prabuddhaḥ), while (ca) the mere cognitive consciousness (pramā-mātrā) (is) perfectly well-awakened (suprabuddhaḥ). This is the order (iti ca kramaḥ).
The fourfold condition (cāturvidhyam hi) is said to be (kīrtitam) in wakefulness (jāgrati) whose name is (also) 'piṇḍastha' --lit. the one who resides in piṇḍa or body; here "piṇḍa" or "body" is not only the physical body but the totality of entities someone perceives in wakefulness (living beings, categories, etc.)-- (piṇḍa-stha-nāmni).
The aggregate of four (states of consciousness) (catuṣkam) —wakefulness, etc. (jāgrat-ādi)— certainly (hi) exists (vidyate) here (iha) in each one (of the four) (pratyekam).
Jāgrat-jāgrat --wakefulness in wakefulness-- (jāgrat-jāgrat) (is) abuddha or unawakened (abuddham), but (tu) jāgrat-svapna --dreaming in wakefulness-- (tad jāgrat-svapnaḥ) (is) buddha or awakened (buddhatā), etc. (iti-ādi). However (tu), Turyātīta --the State beyond Turya-- (turya-atītam), since It is omnipresent (sarva-gatvāt), how (kutas) (could It be counted) separately (pṛthak)?
And (ca) it is declared --Śiva Himself declared it in venerable Mālinīvijayottaratantra-- (uktam) (that) this (idam) wakefulness (jāgrat) residing in the body (piṇḍa-gam) is said to be (smṛtam) fourfold (caturvidham): Unawakened (abuddham) and (ca) awakened (buddham eva) (as well as) well-awakened (prabuddham) and (ca) perfectly well-awakened (suprabuddham).
This (iyam) state of knowable (meya-bhūmiḥ) is mainly called wakefulness (mukhyā jāgrat-ākhyā) (and) is endowed with other degrees of importance --i.e. secondary, etc.-- (antarā) (with reference to) other (states of consciousness) (anyat)||236-240||
Stanzas 241 to 251
भूततत्त्वाभिधानानां योंऽशोऽधिष्ठेय उच्यते।
पिण्डस्थमिति तं प्राहुरिति श्रीमालिनीमते॥२४१॥
लौकिकी जाग्रदित्येषा सञ्ज्ञा पिण्डस्थमित्यपि।
योगिनां योगसिद्ध्यर्थं सञ्ज्ञेयं परिभाष्यते॥२४२॥
Bhūtatattvābhidhānānāṁ yo'ṁśo'dhiṣṭheya ucyate|
Piṇḍasthamiti taṁ prāhuriti śrīmālinīmate||241||
Laukikī jāgradityeṣā sañjñā piṇḍasthamityapi|
Yogināṁ yogasiddhyarthaṁ sañjñeyaṁ paribhāṣyate||242||
The portion (aṁśaḥ) of living beings, categories and names (bhūta-tattva-abhidhānānām) which (yaḥ) is said to be (ucyate) presided over --objectivized-- (adhiṣṭheyaḥ), (the wise) "called" (prāhuḥ iti) it (tam) "piṇḍastha" --lit. residing in the body, i.e. this is wakefulness-- (piṇḍa-stham iti) in venerable Mālinīmata (śrī-mālinīmate).
It is taught (in the scriptures) (paribhāṣyate) (that) this (eṣā) ordinary/common (laukikī) appellative (sañjñā) "wakefulness" (jāgrat iti) (has been changed by the yogī-s to) this (iyam) appellative (sañjñā) "piṇḍastha" --residing in the body-- (piṇḍa-stham iti api) for (such) yogī-s to attain perfection in Yoga (yoginām yoga-siddhi-artham) --involved Sanskrit indeed!--||241-242||
अधिष्ठेयसमापत्तिमध्यासीनस्य योगिनः।
तादात्म्यं किल पिण्डस्थं मितं पिण्डं हि पिण्डितम्॥२४३॥
Adhiṣṭheyasamāpattimadhyāsīnasya yoginaḥ|
Tādātmyaṁ kila piṇḍasthaṁ mitaṁ piṇḍaṁ hi piṇḍitam||243||
The identity (tādātmyam) of the yogī (yoginaḥ) who is seated in the middle of the absorption in that which is presided over/objectivized (adhiṣṭheya-samāpatti-madhya-āsīnasya) (is) certainly (kila) piṇḍastha --i.e. wakefulness-- (piṇḍa-stham). Piṇḍa --i.e. the body as all the entities (living beings, categories, etc.) the yogī perceives in wakefulness-- (piṇḍam hi) (is) the limited (mitam) accumulated (totality) (piṇḍitam)||243||
प्रसङ्ख्यानैकरूढानां ज्ञानिनां तु तदुच्यते।
सर्वतोभद्रमापूर्णं सर्वतो वेद्यसत्तया॥२४४॥
Prasaṅkhyānaikarūḍhānāṁ jñānināṁ tu taducyate|
Sarvatobhadramāpūrṇaṁ sarvato vedyasattayā||244||
But (tu) for the jñānī-s --for the men of knowledge-- (jñāninām) who are solely established in prasaṅkhyāna --continued meditation-- (prasaṅkhyāna-eka-rūḍhānām), that --i.e. piṇḍastha or wakefulness-- (tad) is said to be (ucyate) sarvatobhadra --lit. completely auspicious-- (sarvatas-bhadram), (because) it is totally (sarvatas) filled (āpūrṇam) with the being of knowable --i.e. of objectivity-- (vedya-sattayā)||244||
सर्वसत्तासमापूर्णं विश्वं पश्येद्यतो यतः।
ज्ञानी ततस्ततः संवित्तत्वमस्य प्रकाशते॥२४५॥
लोकयोगप्रसङ्ख्यानत्रैरूप्यवशतः किल।
नामानि त्रीणि भण्यन्ते स्वप्नादिष्वप्ययं विधिः॥२४६॥
Sarvasattāsamāpūrṇaṁ viśvaṁ paśyedyato yataḥ|
Jñānī tatastataḥ saṁvittatvamasya prakāśate||245||
Lokayogaprasaṅkhyānatrairūpyavaśataḥ kila|
Nāmāni trīṇi bhaṇyante svapnādiṣvapyayaṁ vidhiḥ||246||
Wherever (yatas yatas) a jñānī (jñānī) sees/perceives (paśyet) the universe (viśvam) to be totally filled with the being of all (sarva-sattā-samāpūrṇam), there (tatas tatas) the principle of Consciousness (saṁvid-tatvam) becomes evident (prakāśate) to him (asya).
On account of the triple form of common life, Yoga and continued meditation (loka-yoga-prasaṅkhyāna-trairūpya-vaśatas), the names (nāmāni) are said to be (bhaṇyante) three (trīṇi) indeed (kila). This (ayam) rule/method (vidhiḥ) (is) also (valid) with reference to dreaming, etc. (svapna-ādiṣu api)||245-246||
यत्त्वधिष्ठानकरणभावमध्यास्य वर्तते।
वेद्यं सत्पूर्वकथितं भूततत्त्वाभिधामयम्॥२४७॥
तत्स्वप्नो मुख्यतो ज्ञेयं तच्च वैकल्पिके पथि।
वैकल्पिकपथारूढवेद्यसाम्यावभासनात्॥२४८॥
लोकरूढोऽप्यसौ स्वप्नः साम्यं चाबाह्यरूपता।
उत्प्रेक्षास्वप्नसङ्कल्पस्मृत्युन्मादादिदृष्टिषु॥२४९॥
विस्पष्टं यद्वेद्यजातं जाग्रन्मुख्यतयैव तत्।
यत्तु तत्राप्यविस्पष्टं स्पष्टाधिष्ठातृ भासते॥२५०॥
विकल्पान्तरगं वेद्यं तत्स्वप्नपदमुच्यते।
तदैव तस्य वेत्त्येव स्वयमेव ह्यबाह्यताम्॥२५१॥
Yattvadhiṣṭhānakaraṇabhāvamadhyāsya vartate|
Vedyaṁ satpūrvakathitaṁ bhūtatattvābhidhāmayam||247||
Tatsvapno mukhyato jñeyaṁ tacca vaikalpike pathi|
Vaikalpikapathārūḍhavedyasāmyāvabhāsanāt||248||
Lokarūḍho'pyasau svapnaḥ sāmyaṁ cābāhyarūpatā|
Utprekṣāsvapnasaṅkalpasmṛtyunmādādidṛṣṭiṣu||249||
Vispaṣṭaṁ yadvedyajātaṁ jāgranmukhyatayaiva tat|
Yattu tatrāpyavispaṣṭaṁ spaṣṭādhiṣṭhātṛ bhāsate||250||
Vikalpāntaragaṁ vedyaṁ tatsvapnapadamucyate|
Tadaiva tasya vettyeva svayameva hyabāhyatām||251||
That (tad) (is) to be mainly known (mukhyatas jñeyam) (as) dreaming --viz. the dreaming state-- (svapnaḥ) (in) which (yad tu) the real (sat) aforesaid (pūrva-kathitam) knowable/objectivity (vedyam) —consisting of living beings, categories and denotations (bhūta-tattva-abhidhā-mayam)— continues to dwell in (adhyāsya vartate) the state of instrument of objectivization (adhiṣṭhāna-karaṇa-bhāvam). And (ca) that (knowable/objectivity) (tad) is in the course of vikalpa or ideation/imagination (vaikalpike pathi).
That (asau) dreaming state (svapnaḥ), when it is established in common life too --i.e. in wakefulness-- (loka-rūḍhaḥ api), has the same internal form/nature (as normal dreaming while asleep) (sāmyam ca abāhya-rūpatā) because of the same manifestation of the knowable/objectivity which is established in the course of vikalpa --viz. of ideation or imagination-- (vaikalpika-patha-ārūḍha-vedya-sāmya-avabhāsanāt).
Wakefulness (jāgrat) becomes predominant (in dreaming) (mukhyatayā eva) (when) that (yad... tad) multitude of knowables (vedya-jātam) is manifest/very evident (vispaṣṭam) in perceptions (such as) conjecture/poetical fancy, a dream, an intention, memory, intoxication/madness, etc. (utprekṣā-svapna-saṅkalpa-smṛti-unmāda-ādi-dṛṣṭiṣu).
However (tu), that (yad... tad) is said to be (ucyate) the dreaming state (in dreaming) (svapna-padam) (when) the knowable/objectivity (vedyam) residing inside vikalpa or ideation/imagination (vikalpa-antara-gam) is not manifest/very evident (avispaṣṭam) there (tatra api) (but) a clear objectivizer/presiding knower (spaṣṭa-adhiṣṭhātṛ) shines (bhāsate).
Then (tadā eva), in his case (tasya), he knows (vetti eva) by himself (svayam eva hi) the condition of interiority --i.e. he knows that the vedya or knowable is completely internal-- (abāhyatām)||247-251||
Stanzas 252 to 262
प्रमात्रन्तरसाधारभावहान्यस्थिरात्मते।
तत्रापि चातुर्विध्यं तत् प्राग्दिशैव प्रकल्पयेत्॥२५२॥
गतागतं सुविक्षिप्तं सङ्गतं सुसमाहितम्।
अत्रापि पूर्ववन्नाम लौकिकं स्वप्न इत्यदः॥२५३॥
बाह्याभिमतभावानां स्वापो ह्यग्रहणं मतम्।
सर्वाध्वनः पदं प्राणः सङ्कल्पोऽवगमात्मकः॥२५४॥
पदं च तत्समापत्ति पदस्थं योगिनो विदुः।
वेद्यसत्तां बहिर्भूतामनपेक्ष्यैव सर्वतः॥२५५॥
वेद्ये स्वातन्त्र्यभाग्ज्ञानं स्वप्नं व्याप्तितया भजेत्।
मानभूमिरियं मुख्या स्वप्नो ह्यामर्शनात्मकः॥२५६॥
Pramātrantarasādhārabhāvahānyasthirātmate|
Tatrāpi cāturvidhyaṁ tat prāgdiśaiva prakalpayet||252||
Gatāgataṁ suvikṣiptaṁ saṅgataṁ susamāhitam|
Atrāpi pūrvavannāma laukikaṁ svapna ityadaḥ||253||
Bāhyābhimatabhāvānāṁ svāpo hyagrahaṇaṁ matam|
Sarvādhvanaḥ padaṁ prāṇaḥ saṅkalpo'vagamātmakaḥ||254||
Padaṁ ca tatsamāpatti padasthaṁ yogino viduḥ|
Vedyasattāṁ bahirbhūtāmanapekṣyaiva sarvataḥ||255||
Vedye svātantryabhāgjñānaṁ svapnaṁ vyāptitayā bhajet|
Mānabhūmiriyaṁ mukhyā svapno hyāmarśanātmakaḥ||256||
(In the state of dreaming) which is considered (mate) as unstable and devoid of objects that are common to other knowers (pramātṛ-antara-sādhāra-bhāva-hāni-asthirāt) --this sentence continues in the next line, but it was separated here because Jayaratha, the commentator of Tantrāloka, did so in his Viveka commentary--...
There --in the state of dreaming-- (tatra api), by the previous viewpoint --it refers to the viewpoint that was used to divide wakefulness into four sub-states by mixing it with dreaming, deep sleep and Turya-- (prāk-diśā eva), someone might prepare (prakalpayet) a group of four types (of dreaming) (cāturvidhyam tad): Gatāgata or "coming and going" --wakefulness in dreaming-- (gata-āgatam), suvikṣipta or "very dispersed" --dreaming in dreaming-- (suvikṣiptam), saṅgata or "associated" --deep sleep in dreaming-- (saṅgatam) (and) susamāhita or "very absorbed or engrossed" (susamāhitam).
Here also (atra api), like before --i.e. with wakefulness-- (pūrva-vat), "svapna" --meaning "dreaming"-- (svapnaḥ iti) (is) that (adas) ordinary (laukikam) name (nāma) (for the state of dreaming). A dream (svāpaḥ) (is) undoubtedly (hi) absence of perception (agrahaṇam) of the entities --viz. of the objects-- which are considered to be external (bāhya-abhimata-bhāvānām). The pada or abode (padam) of the whole course (sarva-adhvanaḥ) is considered to be (matam) the vital energy (prāṇaḥ). And (ca) pada (padam) (is also) the conception/idea (saṅkalpaḥ) consisting of understanding (avagama-ātmakaḥ). The yogī-s (yoginaḥ) knew (viduḥ) that absorption (tad-samāpatti) as padastha --lit. residing in pada-- (padastham) --i.e. the yogī-s called dreaming "padastha"--.
The dreaming state (svapnaḥ) is knowledge (jñānam) possessing freedom (svātantrya-bhāk) with regard to the knowable (vedye), completely (sarvatas) irrespective of (anapekṣya eva) external (bahis-bhūtām) objectivity (vedya-sattām). (For the jñānī-s,) it remains (bhajet) as the state of "vyāpti" --lit. pervasion-- (vyāptitayā).
This (iyam) main (mukhyā) stage of means of knowledge (māna-bhūmiḥ) (is known as) svapna or dreaming (svapnaḥ hi) consisting of (mental) awareness (āmarśana-ātmakaḥ)||252-256||
वेद्यच्छायोऽवभासो हि मेयेऽधिष्ठानमुच्यते।
यत्त्वधिष्ठातृ भूतादेः पूर्वोक्तस्य वपुर्ध्रुवम्॥२५७॥
बीजं विश्वस्य तत्तूष्णीम्भूतं सौषुप्तमुच्यते।
अनुभूतौ विकल्पे च योऽसौ द्रष्टा स एव हि॥२५८॥
न भावग्रहणं तेन सुष्ठु सुप्तत्वमुच्यते।
तत्साम्याल्लौकिकीं निद्रां सुषुप्तं मन्वते बुधाः॥२५९॥
बीजभावोऽथाग्रहणं साम्यं तूष्णींस्वभावता।
मुख्या मातृदशा सेयं सुषुप्ताख्या निगद्यते॥२६०॥
रूपकत्वाच्च रूपं तत्तादात्म्यं योगिनः पुनः।
रूपस्थं तत्समापत्त्यौदासीन्यं रूपिणां विदुः॥२६१॥
प्रसङ्ख्यानवतः कापि वेद्यसङ्कोचनात्र यत्।
नास्ति तेन महाव्याप्तिरियं तदनुसारतः॥२६२॥
Vedyacchāyo'vabhāso hi meye'dhiṣṭhānamucyate|
Yattvadhiṣṭhātṛ bhūtādeḥ pūrvoktasya vapurdhruvam||257||
Bījaṁ viśvasya tattūṣṇīmbhūtaṁ sauṣuptamucyate|
Anubhūtau vikalpe ca yo'sau draṣṭā sa eva hi||258||
Na bhāvagrahaṇaṁ tena suṣṭhu suptatvamucyate|
Tatsāmyāllaukikīṁ nidrāṁ suṣuptaṁ manvate budhāḥ||259||
Bījabhāvo'thāgrahaṇaṁ sāmyaṁ tūṣṇīṁsvabhāvatā|
Mukhyā mātṛdaśā seyaṁ suṣuptākhyā nigadyate||260||
Rūpakatvācca rūpaṁ tattādātmyaṁ yoginaḥ punaḥ|
Rūpasthaṁ tatsamāpattyaudāsīnyaṁ rūpiṇāṁ viduḥ||261||
Prasaṅkhyānavataḥ kāpi vedyasaṅkocanātra yat|
Nāsti tena mahāvyāptiriyaṁ tadanusārataḥ||262||
(In a dream,) the manifestation (avabhāsaḥ hi) which is a shadow of objectivity (vedya-chāyaḥ) in the knowable (meye) is said to be (ucyate) objectivization (adhiṣṭhānam).
The silent (tūṣṇīm-bhūtam) deep sleep (sauṣuptam) is said to be (ucyate) that (tad) which (yad tu) (is) the objectivizer --viz. the presiding consciousness-- (adhiṣṭhātṛ), viz. the form/body (vapus) of the aforesaid living beings, etc. (bhūta-ādeḥ pūrva-uktasya), the fixed (dhruvam) seed (bījam) of the universe (viśvasya). That very (asau... saḥ eva hi) perceiver (draṣṭā) who (yaḥ) (is present) in the experience (of wakefulness) (anubhūtau) and (ca) in vikalpa or ideation (during dreaming) (vikalpe) (is also present in deep sleep). There is no perception of entities --i.e. of objects-- (na bhāva-grahaṇam). For that reason (tena), (this state) is said to be (ucyate) deep sleep --'suṣṭhu' means 'exceedingly/well' and 'suptatvam' 'sleepiness'-- (suṣṭhu suptatvam).
Due to their sameness (tad-sāmyāt), the wise (budhāḥ) consider (manvate) the ordinary (laukikīm) sleep (nidrām) to be deep sleep (suṣuptam). (The two are) the state of seed (bīja-bhāvaḥ) and (atha) (in the two there is) equally (sāmyam) absence of perception (agrahaṇam). (Also,) a silent nature (tūṣṇīm-svabhāvatā) (applies to them both).
That very (sā iyam) main (mukhyā) state of the knower (mātṛ-daśā) is called (nigadyate) by the name of 'deep sleep' (suṣupta-ākhyā).
And (ca) (on the one hand,) figuratively speaking (rūpakatvāt), (since the knower identifies with the knowable, he is known as) rūpa --lit. form-- (rūpam). On the other hand (punar), the yogī-s (yoginaḥ) knew (viduḥ) the identity/oneness with that (form) --i.e. with the knower-- (tad-tādātmyam) as 'rūpastha' --lit. residing in rūpa or form-- (rūpa-stham) (or) indifference (achieved) through absorption in that --in rūpa-- of those who are furnished with rūpa --i.e. of those knowers-- (tad-samāpatti-audāsīnyam rūpiṇām) --all in all, the yogī-s call deep sleep 'rūpastha'--. In the case of the one who practices prasaṅkhyāna or continued meditation --i.e. of the jñānī or man of knowledge-- (prasaṅkhyāna-vataḥ), since (yad) there is no contraction due to objectivity (kāpi vedya-saṅkocanā... na asti) here (atra), therefore (tena) this (iyam) (is) 'mahāvyāpti' --great pervasion-- (mahā-vyāptiḥ), according to him (tad-anusāratas) --in a nutshell, the jñānī-s call deep sleep 'mahāvyāpti'--||257-262||
Stanzas 263 to 277
उदासीनस्य तस्यापि वेद्यं येन चतुर्विधम्।
भूतादि तदुपाध्युत्थमत्र भेदचतुष्टयम्॥२६३॥
उदितं विपुलं शान्तं सुप्रसन्नमथापरम्।
यत्तु प्रमात्मकं रूपं प्रमातुरुपरि स्थितम्॥२६४॥
पूर्णतागमनौन्मुख्यमौदासीन्यात्परिच्युतिः।
तत्तुर्यमुच्यते शक्तिसमावेशो ह्यसौ मतः॥२६५॥
Udāsīnasya tasyāpi vedyaṁ yena caturvidham|
Bhūtādi tadupādhyutthamatra bhedacatuṣṭayam||263||
Uditaṁ vipulaṁ śāntaṁ suprasannamathāparam|
Yattu pramātmakaṁ rūpaṁ pramāturupari sthitam||264||
Pūrṇatāgamanaunmukhyamaudāsīnyātparicyutiḥ|
Tatturyamucyate śaktisamāveśo hyasau mataḥ||265||
Although he --the knower-- is indifferent (udāsīnasya tasya api), the knowable (vedya) (is,) consequently, fourfold (yena caturvidha) —living beings, etc. (bhūta-ādi)— (and) arises from the limiting conditions/adjuncts of that (tad-upādhi-uttham). In this context (atra), (deep sleep) has four divisions (bheda-catuṣṭayam): Udita or "risen" --wakefulness in deep sleep-- (uditam), vipula or "spacious" --dreaming in deep sleep-- (vipulam) śānta or "peaceful" --deep sleep in deep sleep-- (śāntam) and (atha) the other (aparam) (called) suprasanna or "very auspicious" --Turya in deep sleep-- (suprasannam).
Turya (turyam) is said to be (ucyate) that (asau) which is considered (mataḥ) to be an absorption in Śakti (śakti-samāveśaḥ). (Turya is) that (tad) rūpa --form-- (rūpam) consisting of Pramā --of cognitive awareness-- (pramā-ātmakam) which resides (sthitam) above (upari) the knower (pramātuḥ), which is intent on approaching Fullness (pūrṇatā-āgamana-unmukhyam) (and) which deviates (paricyutiḥ) from indifference (audāsīnyāt)||263-265||
सा संवित्स्वप्रकाशा तु कैश्चिदुक्ता प्रमेयतः।
मानान्मातुश्च भिन्नैव तदर्थं त्रितयं यतः॥२६६॥
Sā saṁvitsvaprakāśā tu kaiściduktā prameyataḥ|
Mānānmātuśca bhinnaiva tadarthaṁ tritayaṁ yataḥ||266||
The self-luminous (sā... svaprakāśā) Consciousness (saṁvid) is said (uktā) by some (kaiścid) to be different (bhinnā eva) from knowable (prameyatas), means of knowledge (mānāt) and (ca) knower (mātuḥ), because (yatas) (that) triad (tritayam) needs It (to exist) --another possible translation for "tadartham" would be "(because that triad is) Its object", i.e. the triad of knowable, means of knowledge and knower is the object of the self-luminous Consciousness-- (tad-artham)||266||
मेयं माने मातरि तत् सोऽपि तस्यां मितौ स्फुटम्।
विश्राम्यतीति सैवैषा देवी विश्वैकजीवितम्॥२६७॥
Meyaṁ māne mātari tat so'pi tasyāṁ mitau sphuṭam|
Viśrāmyatīti saivaiṣā devī viśvaikajīvitam||267||
The knowable (meyam) rests (viśrāmyati) on the means of knowledge (māne), that --i.e. the means of knowledge-- (tad) on the knower (mātari), (and) even (api) he --viz. the knower-- (saḥ) evidently (sphuṭam) (rests) on that Miti or Consciousness (tasyām mitau); thus (iti) that very (sā eva eṣā) Goddess (devī) (is) the sole Life of the universe (viśva-eka-jīvitam)||267||
रूपं दृशाहमित्यंशत्रयमुत्तीर्य वर्तते।
द्वारमात्राश्रितोपाया पश्यामीत्यनुपायिका॥२६८॥
प्रमातृता स्वतन्त्रत्वरूपा सेयं प्रकाशते।
संवित्तुरीयरूपैवं प्रकाशात्मा स्वयं च सा॥२६९॥
Rūpaṁ dṛśāhamityaṁśatrayamuttīrya vartate|
Dvāramātrāśritopāyā paśyāmītyanupāyikā||268||
Pramātṛtā svatantratvarūpā seyaṁ prakāśate|
Saṁvitturīyarūpaivaṁ prakāśātmā svayaṁ ca sā||269||
Transcending (uttīrya) the three portions/aspects (aṁśa-trayam) (of) "form (rūpam), sight --lit. eye-- (dṛśā) (and) I --i.e. ego--" (aham iti), (the Goddess) exists (vartate) (in the form of) "I see" (paśyāmi iti) as a means based only on instrumentality --there is another reading here: "dvāramātrāśritopāyāḥ", but it is very far-fetched, in my humble opinion-- (dvāra-mātra-āśrita-upāyā). (Nonetheless,) She Herself (sā iyam) shines forth (prakāśate) (as) Knowership/Subjectivity (pramātṛtā) which is devoid of means (anupāyikā) (and) whose nature is Freedom (svatantratva-rūpā). Thus (evam), Consciousness (saṁvid... sā), whose form is Turīya --Turīya is another appellative for Turya-- (turīya-rūpā), (is) Herself (svayam ca) luminous (prakāśa-ātmā)||268-269||
तत्समावेशतादात्म्ये मातृत्वं भवति स्फुटम्।
तत्समावेशोपरागान्मानत्वं मेयता पुनः॥२७०॥
तत्समावेशनैकट्यात्त्रयं तत्तदनुग्रहात्।
वेद्यादिभेदगलनादुक्ता सेयमनामया॥२७१॥
मात्राद्यनुग्रहाधानात्सव्यापारेति भण्यते।
जाग्रदाद्यपि देवस्य शक्तित्वेन व्यवस्थितम्॥२७२॥
अपरं परापरं च द्विधा तत्सा परा त्वियम्।
रूपकत्वादुदासीनाच्च्युतेयं पूर्णतोन्मुखी॥२७३॥
दशा तस्यां समापत्ती रूपातीतं तु योगिनः।
पूर्णतौन्मुख्ययोगित्वाद्विश्वं पश्यति तन्मयः॥२७४॥
प्रसङ्ख्याता प्रचयतस्तेनेयं प्रचयो मता।
नैतस्यामपरा तुर्यदशा सम्भाव्यते किल॥२७५॥
संविन्न किल वेद्या सा वित्त्वेनैव हि भासते।
जाग्रदाद्यास्तु सम्भाव्यास्तिस्रोऽस्याः प्राग्दशा यतः॥२७६॥
त्रितयानुग्रहात्सेयं तेनोक्ता त्रिकशासने।
मनोन्मनमनन्तं च सर्वार्थमिति भेदतः॥२७७॥
Tatsamāveśatādātmye mātṛtvaṁ bhavati sphuṭam|
Tatsamāveśoparāgānmānatvaṁ meyatā punaḥ||270||
Tatsamāveśanaikaṭyāttrayaṁ tattadanugrahāt|
Vedyādibhedagalanāduktā seyamanāmayā||271||
Mātrādyanugrahādhānātsavyāpāreti bhaṇyate|
Jāgradādyapi devasya śaktitvena vyavasthitam||272||
Aparaṁ parāparaṁ ca dvidhā tatsā parā tviyam|
Rūpakatvādudāsīnāccyuteyaṁ pūrṇatonmukhī||273||
Daśā tasyāṁ samāpattī rūpātītaṁ tu yoginaḥ|
Pūrṇataunmukhyayogitvādviśvaṁ paśyati tanmayaḥ||274||
Prasaṅkhyātā pracayatasteneyaṁ pracayo matā|
Naitasyāmaparā turyadaśā sambhāvyate kila||275||
Saṁvinna kila vedyā sā vittvenaiva hi bhāsate|
Jāgradādyāstu sambhāvyāstisro'syāḥ prāgdaśā yataḥ||276||
Tritayānugrahātseyaṁ tenoktā trikaśāsane|
Manonmanamanantaṁ ca sarvārthamiti bhedataḥ||277||
Knowership/subjectivity (mātṛtvam) is (bhavati) evident (sphuṭam) in the identity/unity with the absorption in that --i.e. in Turya-- (tad-samāveśa-tādātmye). The state of means of knowledge (mānatvam) (functions) through the influence of that absorption (tad-samāveśa-uparāgāt). Other other hand (punar), objectivity (meyatā) (exists) due to (its) proximity to that absorption (tad-samāveśa-naikaṭyāt). (Therefore, this) group of three (trayam) (exists) through the grace of each of those (things) --i.e. of the respective relationships with the absorption in Turya by means of identity/unity, influence and proximity-- (tad-tad-anugrahāt).
That very (Supreme Śakti) (sā iyam) is called (uktā) transcendental --lit. free from sickness-- (anāmayā) due to the falling down of duality (produced) by objectivity, etc. (in Herself) (vedya-ādi-bheda-galanāt). (And She) is said to be (bhaṇyate) "endowed with activity" --i.e. She is immanent in the universe-- (sa-vyāpārā iti) because of (Her) laying Grace on the knower, etc. (mātṛ-ādi-anugraha-ādhānāt).
Wakefulness, etc. (jāgrat-ādi) appear (vyvasthitam) as the Śakti or Power (śaktitvena) of God (devasya), which --wakefulness, etc.-- are double (dvidhā): Non-supreme --wakefulness and dreaming-- (aparam) and (ca) supreme-non-supreme --deep sleep-- (para-aparam). That --i.e. Turya-- (tad) (is) the very Parā --the Supreme Śakti or Power-- (sā parā tu iyam).
Devoid (cyutā) of the indifferent knower/subject in deep sleep --alternatively, 'rūpakatvāt' might mean 'figuratively speaking', i.e. 'Devoid of the indifferent (knower in deep sleep), figuratively speaking', if that makes any sense-- (rūpakatvāt udāsīnāt), this (iyam) state --viz. Turya-- (daśā) is oriented toward Fullness (pūrṇatā-unmukhī). The yogī-s (yoginaḥ) (call) the absorption (samāpattiḥ) in it --in Turya-- (tasyām) 'rūpātīta' --lit. beyond the form-- (rūpa-atītam) indeed (tu). Since it --i.e. Turya-- is connected with an orientation toward Fullness (pūrṇatā-aunmukhya-yogitvāt), the one who is in prasaṅkhyāna or continued meditation --i.e. the jñānī-- (prasaṅkhyātā), (fully) identified with it --viz. fully identified with Turya-- (tad-mayaḥ), sees (paśyati) the universe (viśvam) as a pracaya or totality --lit. accumulation or mass-- (pracayatas). On that account (tena), this (state) --Turya-- (iyam) is considered (matā) to be a pracaya or totality (pracayaḥ).
In it --in Turya-- (etasyām), no (na) other (aparā) state of Turya (turya-daśā) is considered to be possible (sambhāvyate) indeed (kila). Consciousness (saṁvid) is not at all (na kila) a knowable or object (vedyā). (Instead,) It (sā) appears (bhāsate) as 'vittva' or the state of the knower (vittvena eva hi).
However (tu), the three (states known as) (tisras) wakefulness, etc. (jāgrat-ādyāḥ) are considered to be possible (sambhāvyāḥ) (in Turya) because (yatas) (they are) its --Turya's-- (asyāḥ) previous states (prāk-daśāḥ). Due to (its --Turya's--) grace upon (that) triad (of states --i.e. wakefulness, dreaming and deep sleep--) (tritaya-anugrahāt), this very (Turya) (sā iyam) (is) consequently (tena) called (uktā) in the Trika doctrine/discipline --i.e. in venerable Mālinīvijayottaratantra-- (trika-śāsane) as the (following) divisions (bhedatas): Manonmana or "beyond the mind" --wakefulness in Turya-- (manonmanam), ananta or "infinite" --dreaming in Turya-- (anantam) and (ca) sarvārtha or "all the things" --deep sleep in Turya-- (sarva-artham iti)||270-277||
Stanzas 278 to 282
यत्तु पूर्णानवच्छिन्नवपुरानन्दनिर्भरम्।
तुर्यातीतं तु तत्प्राहुस्तदेव परमं पदम्॥२७८॥
Yattu pūrṇānavacchinnavapurānandanirbharam|
Turyātītaṁ tu tatprāhustadeva paramaṁ padam||278||
(The wise) said (prāhuḥ) (that) Turyātīta --lit. beyond Turya-- (turya-atītam tu) (is) that (State) (tad) which (yad tu) is full of Bliss (ānanda-nirbharam) (and) whose nature is uninterruptedly Full/Perfect --or also 'whose nature is uninterrupted and Full/Perfect'-- (pūrṇa-anavacchinna-vapus). That very (State) (tad eva) (is) the Supreme (paramam) State (padam)||278||
नात्र योगस्य सद्भावो भावनादेरभावतः।
अप्रमेयेऽपरिच्छिन्ने स्वतन्त्रे भाव्यता कुतः॥२७९॥
योगाभिप्रायतस्तेन नामास्मिन्नादिशद्विभुः।
प्रसङ्ख्यानबलात्त्वेतद्रूपं पूर्णत्वयोगतः॥२८०॥
अनुत्तरादिह प्रोक्तं महाप्रचयसञ्ज्ञितम्।
पूर्णत्वादेव भेदानामस्यां सम्भावना न हि॥२८१॥
तन्निरासाय नैतस्यां भेद उक्तो विशेषणम्।
सततोदितमित्येतत्सर्वव्यापित्वसूचकम्॥२८२॥
Nātra yogasya sadbhāvo bhāvanāderabhāvataḥ|
Aprameye'paricchinne svatantre bhāvyatā kutaḥ||279||
Yogābhiprāyatastena nāmāsminnādiśadvibhuḥ|
Prasaṅkhyānabalāttvetadrūpaṁ pūrṇatvayogataḥ||280||
Anuttarādiha proktaṁ mahāpracayasañjñitam|
Pūrṇatvādeva bhedānāmasyāṁ sambhāvanā na hi||281||
Tannirāsāya naitasyāṁ bheda ukto viśeṣaṇam|
Satatoditamityetatsarvavyāpitvasūcakam||282||
Existence (sadbhāvaḥ) of Yoga (yogasya) is not (na) here (atra) --all in all, Yoga does not exist here-- because of the absence (abhāvataḥ) of contemplation, etc. (bhāvanā-ādeḥ). Where (kutas) (is) the condition of being an object of contemplation (bhāvyatā) in (a Reality) which cannot be perceived as an object --viz. It is inscrutable-- (aprameye), which is undivided (aparicchinne) (and) Free (svatantre)? For that reason (tena), a name (nāma) with yogic meaning (yoga-abhiprāyatas) for It --i.e. for Turyātīta-- (asmin) the All-pervasive One (vibhuḥ) did not indicate (na ādiśat) --despite what Abhinavagupta has just affirmed, the yogī-s managed to invent a name for Turyātīta: Satatodita or "constantly risen or active", which will be mentioned later on--.
But (tu) this (etad) Nature (rūpam) (is attained) by force of continued meditation --this is the path of the jñānī or men of knowledge-- (prasaṅkhyāna-balāt). Here --i.e. in the case of the jñānī-s-- (iha), it is said (proktam) (that Turyātīta) is called Mahāpracaya or "Great Totality" (mahā-pracaya-sañjñitam) since there is nothing higher than It (anuttarāt) (and) since It is connected with Fullness (pūrṇatva-yogatas).
Since It is Full (pūrṇatvāt eva), there is no (na hi) possibility --lit. possibilities-- (sambhāvanāḥ) of divisions (bhedānām) in It --in Turyātīta-- (asyām). In order to refute that --i.e. the possibility of divisions-- (tad-nirāsāya), no (na) specific --expecting 'viśeṣaṇaḥ'-- (viśeṣaṇam) division (bhedaḥ) is mentioned (uktaḥ) (in Mālinīvijayottaratantra) inside It --viz. inside Turyātīta-- (etasyām).
This (etad) (term for Turyātīta) "Satatodita" --constantly risen or active-- (satata-uditam iti) indicates pervasion into all (sarva-vyāpitva-sūcakam)||279-282||
Stanzas 283 to 291
न ह्येक एव भवति भेदः क्वचन कश्चन।
तुर्यातीते भेद एकः सततोदित इत्ययम्॥२८३॥
मूढवादस्तेन सिद्धमविभेदित्वमस्य तु।
श्रीपूर्वशास्त्रे तेनोक्तं पदस्थमपरं विदुः॥२८४॥
मन्त्रास्तत्पतयः सेशा रूपस्थमिति कीर्त्यते।
रूपातीतं परा शक्तिः सव्यापाराप्यनामया॥२८५॥
निष्प्रपञ्चो निराभासः शुद्धः स्वात्मन्यवस्थितः।
सर्वातीतः शिवो ज्ञेयो यं विदित्वा विमुच्यते॥२८६॥
Na hyeka eva bhavati bhedaḥ kvacana kaścana|
Turyātīte bheda ekaḥ satatodita ityayam||283||
Mūḍhavādastena siddhamavibheditvamasya tu|
Śrīpūrvaśāstre tenoktaṁ padasthamaparaṁ viduḥ||284||
Mantrāstatpatayaḥ seśā rūpasthamiti kīrtyate|
Rūpātītaṁ parā śaktiḥ savyāpārāpyanāmayā||285||
Niṣprapañco nirābhāsaḥ śuddhaḥ svātmanyavasthitaḥ|
Sarvātītaḥ śivo jñeyo yaṁ viditvā vimucyate||286||
There is not at all (na hi... bhavati... kaścana) a single (ekaḥ eva) division (bhedaḥ) anywhere (kvacana).
(There is) this (ayam) foolish doctrine (mūḍha-vādaḥ) (establishing) that (iti) "(There is) one (ekaḥ) division (bhedaḥ) in Turyātīta --beyond Turya-- (turya-atīte) (also known as) Satatodita --constantly risen or active-- (satata-udite)". Therefore (tena), its --i.e. of Turyātīta-- (asya tu) undivided state (avibheditvam) is proved (siddham).
For that reason (tena), it has been said (uktam) in venerable Mālinīvijayottaratantra (śrī-pūrva-śāstre):
They --i.e. the wise-- considered (viduḥ) the other --the one not being like this, i.e. absorbed in the 'objectivized'-- (aparam) to be the state of dreaming (pada-stham). Mantra-s (mantrāḥ), Mantreśvara-s (tad-patayaḥ) along with Mantramaheśvara-s (sa-īśāḥ) are said to be (kīrtyate) the state of deep sleep --rūpastha-- (rūpa-stham iti). The Fourth State --Rūpātīta or Turya-- (rūpātītam) (is) the Supreme Śakti (parā śaktiḥ) which, though (api) endowed with activity --i.e. She is immanent in the universe-- (sa-vyāpārā) is transcendental --lit. free from sickness-- (anāmayā). (The tattva or principle) which is without any manifoldness (niṣprapañcaḥ), without any manifestation (nirābhāsaḥ), which is pure (śuddhaḥ), which remains (avasthitaḥ) in His own Self (sva-ātmani) (and) which is beyond all (sarva-atītaḥ), knowing which (yam viditvā) one is completely liberated (vimucyate), is called (jñeyaḥ) Śiva (śivaḥ)||283-286||
इति श्रीसुमतिप्रज्ञाचन्द्रिकाशान्ततामसः।
श्रीशम्भुनाथः सद्भावं जाग्रदादौ न्यरूपयत्॥२८७॥
Iti śrīsumatiprajñācandrikāśāntatāmasaḥ|
Śrīśambhunāthaḥ sadbhāvaṁ jāgradādau nyarūpayat||287||
Thus (iti), venerable Śambhunātha --Abhinavagupta's Kulaguru-- (śrī-śambhunāthaḥ), the one whose darkness has been removed by the moonlight of venerable Sumati's wisdom (śrī-sumati-prajñā-candrikā-śānta-tāmasaḥ), described (nyarūpayat) the real being/the truth (sadbhāvam) regarding wakefulness, etc. (jāgrat-ādau)||287||
अन्ये तु कथयन्त्येषां भङ्गीमन्यादृशीं श्रिताः।
यद्रूपं जाग्रदादीनां तदिदानीं निरूप्यते॥२८८॥
Anye tu kathayantyeṣāṁ bhaṅgīmanyādṛśīṁ śritāḥ|
Yadrūpaṁ jāgradādīnāṁ tadidānīṁ nirūpyate||288||
However (tu), others (anye) speak (kathayanti) based (śritāḥ) on a different (anyā-dṛśīm) way (bhaṅgīm) with reference to them --i.e. to wakefulness, etc.-- (eṣām). Now (idānīm) the nature (yad... rūpam... tad) of wakefulness, etc. (jāgrat-ādīnām) is described (nirūpyate) (according to their viewpoint)||288||
तत्राक्षवृत्तिमाश्रित्य बाह्याकारग्रहो हि यः।
तज्जाग्रत्स्फुटमासीनमनुबन्धि पुनः पुनः॥२८९॥
आत्मसङ्कल्पनिर्माणं स्वप्नो जाग्रद्विपर्ययः।
लयाकलस्य भोगोऽसौ मलकर्मवशान्नतु॥२९०॥
स्थिरो भवेन्निशाभावात्सुप्तं सौख्याद्यवेदने।
ज्ञानाकलस्य मलतः केवलाद्भोगमात्रतः॥२९१॥
Tatrākṣavṛttimāśritya bāhyākāragraho hi yaḥ|
Tajjāgratsphuṭamāsīnamanubandhi punaḥ punaḥ||289||
Ātmasaṅkalpanirmāṇaṁ svapno jāgradviparyayaḥ|
Layākalasya bhogo'sau malakarmavaśānnatu||290||
Sthiro bhavenniśābhāvātsuptaṁ saukhyādyavedane|
Jñānākalasya malataḥ kevalādbhogamātrataḥ||291||
There (tatra), by resorting (āśritya) to the activity of the senses (akṣa-vṛttim), that wakefulness (tad-jāgrat) (is) what (yaḥ) (consists of) perception of external forms (bāhya-ākāra-grahaḥ hi). (This pada or state is) evident/clear (sphuṭam), seated --i.e. it is a stable state-- (āsīnam) (and) continuous (anubandhi), over and over again (punar punar). Dreaming (svapanaḥ) is the opposite of wakefulness (jāgrat-viparyayaḥ). (It is) a creation of one's own thoughts (ātma-saṅkalpa-nirmāṇam). It (asau) (is) the enjoyment/experience (bhogaḥ) of the Pralayākala (laya-akalasya) on account of Āṇavamala and Kārmamala (mala-karma-vaśāt). (And it) is not at all (na tu... bhavet) firm (sthiraḥ) due to the absence of the night --i.e. of Māyīyamala-- (niśā-abhāvāt). Deep sleep (suptam) (resides) in ignorance about pleasure, etc. --i.e. in deep sleep there is no experience of pleasure, etc.-- (saukhya-ādi-avedane) since it is merely the enjoyment/experience (bhoga-mātrataḥ) of Vijñānākala (jñāna-akalasya) due to Āṇavamala only (malatas kevalāt)||289-291||
Stanzas 292 to 309
भेदवन्तः स्वतोऽभिन्नाश्चिकीर्ष्यन्ते जडाजडाः।
तुर्ये तत्र स्थिता मन्त्रतन्नाथाधीश्वरास्त्रयः॥२९२॥
यावद्भैरवबोधान्तःप्रवेशनसहिष्णवः।
भावा विगलदात्मीयसाराः स्वयमभेदिनः॥२९३॥
तुर्यातीतपदे संस्युरिति पञ्चदशात्मके।
यस्य यद्यत्स्फुटं रूपं तज्जाग्रदिति मन्यताम्॥२९४॥
यदेवास्थिरमाभाति स पूर्वं स्वप्न ईदृशः।
अस्फुटं तु यदाभाति सुषुप्तं तत्पुरोऽपि यत्॥२९५॥
त्रयस्यास्यानुसन्धिस्तु यद्वशादुपजायते।
स्रक्सूत्रकल्पं तत्तुर्यं सर्वभेदेषु गृह्यताम्॥२९६॥
यत्त्वद्वैतभरोल्लासद्राविताशेषभेदकम्।
तुर्यातीतं तु तत्प्राहुरित्थं सर्वत्र योजयेत्॥२९७॥
Bhedavantaḥ svato'bhinnāścikīrṣyante jaḍājaḍāḥ|
Turye tatra sthitā mantratannāthādhīśvarāstrayaḥ||292||
Yāvadbhairavabodhāntaḥpraveśanasahiṣṇavaḥ|
Bhāvā vigaladātmīyasārāḥ svayamabhedinaḥ||293||
Turyātītapade saṁsyuriti pañcadaśātmake|
Yasya yadyatsphuṭaṁ rūpaṁ tajjāgraditi manyatām||294||
Yadevāsthiramābhāti sa pūrvaṁ svapna īdṛśaḥ|
Asphuṭaṁ tu yadābhāti suṣuptaṁ tatpuro'pi yat||295||
Trayasyāsyānusandhistu yadvaśādupajāyate|
Sraksūtrakalpaṁ tatturyaṁ sarvabhedeṣu gṛhyatām||296||
Yattvadvaitabharollāsadrāvitāśeṣabhedakam|
Turyātītaṁ tu tatprāhuritthaṁ sarvatra yojayet||297||
(Although the Vijñānākala-s are) undivided (abhinnāḥ) by themselves (svatas), they assume division --i.e. they become separated from one another-- (bhedavantaḥ). (They are both) sentient and insentient/inert (jaḍa-ajaḍāḥ). This is the way (the Great Lord) desired to manufacture them --lit. 'they are desired to be manufactured'-- (cikīrṣyante). (When) they are residing (sthitāḥ) there (tatra), in Turya (turye), (they become) the triad (trayas) (of) Mantra, Mantreśvara and Mantramaheśvara (mantra-tad-nātha-adhīśvarāḥ). (The process of promotion to higher levels is automatic and continues) until (yāvat) the entities --i.e. the objects-- (bhāvāḥ), bearing an inward penetration into the Consciousness of Bhairava (bhairava-bodha-antar-praveśana-sahiṣṇavaḥ), lose their own (individual) essences (vigalat-ātmīya-sārāḥ). (Now,) undivided (abhedinaḥ) in themselves (svayam), (they --viz. those entities--) remain (saṁsyuḥ) in the state of Turyātīta --beyond Turya-- (turya-atīta-pade). This is what happens when there are fifteen divisions (iti pañcadaśa-ātmake).
(Wakefulness) should be considered (manyatām) so (iti): Wakefulness (tad jāgra) of someone (yasya) (is a state where) any form whatsoever (yad yad... rūpam) is clear (sphuṭam). That which (yad eva) appears (ābhāti) as not firm (asthiram) (and has been) previously (perceived in wakefulness) (pūrvam), such (a state) (īdṛśaḥ) (is) dreaming (saḥ... svapnaḥ). But (tu) that which (yad... yad) appears (ābhāti) indistinctly (asphuṭam) —even if (api) (it appeared distinctly) before that (tad-puras)— (is) deep sleep (suṣuptam). Let Turya be grasped (tad... turyam gṛhyatām), which is similar to the thread in a garland (srak-sūtra-kalpam) regarding all the divisions (sarva-bhedeṣu), (and) on account of which (yad-vaśāt) the union (anusandhiḥ tu) of these three --i.e. wakefulness, dreaming and deep sleep-- (trayasya asya) arises (upajāyate)! But (tu) (the wise) said (prāhuḥ) that (yad) Turyātīta --beyond Turya-- (turya-atītam tu) (is this State) where all the differences get melted away by the Splendor of the Abundance of Non-dualism (advaita-bhara-ullāsa-drāvita-aśeṣa-bhedakam). In this way (ittham), (the wise man) should use/employ (this method) (yojayet) everywhere (sarvatra)||292-297||
लयाकले तु स्वं रूपं जाग्रत्तत्पूर्ववृत्ति तु।
स्वप्नादीति क्रमं सर्वं सर्वत्रानुसरेद्बुधः॥२९८॥
Layākale tu svaṁ rūpaṁ jāgrattatpūrvavṛtti tu|
Svapnādīti kramaṁ sarvaṁ sarvatrānusaredbudhaḥ||298||
(When there are thirteen divisions,) with reference to the Pralayākala (laya-akale tu), wakefulness (jāgrat) (is) his own (svam) nature (rūpam), but (tu) dreaming, etc. (svapna-ādi) (is) the condition that precedes it --i.e. Vijñānākala, etc.-- (tad-pūrva-vṛtti). Thus (iti), the wise man (budhaḥ) should follow (anusaret) the whole (sarvam) succession/sequence (kramam) everywhere (sarvatra)||298||
एकत्रापि प्रभौ पूर्णे चित्तुर्यातीतमुच्यते।
आनन्दस्तुर्यमिच्छैव बीजभूमिः सुषुप्तता॥२९९॥
ज्ञानशक्तिः स्वप्न उक्तः क्रियाशक्तिस्तु जागृतिः।
न चैवमुपचारः स्यात्सर्वं तत्रैव वस्तुतः॥३००॥
न चेन्न क्वापि मुख्यत्वं नोपचारोऽपि तत्क्वचित्।
एतच्छ्रीपूर्वशास्त्रे च स्फुटमुक्तं महेशिना॥३०१॥
तत्र स्वरूपं शक्तिश्च सकलश्चेति तत्त्रयम्।
इति जाग्रदवस्थेयं भेदे पञ्चदशात्मके॥३०२॥
अकलौ स्वप्नसौषुप्ते तुर्यं मन्त्रादिवर्गभाक्।
तुर्यातीतं शक्तिशम्भू त्रयोदशाभिधे पुनः॥३०३॥
स्वरूपं जाग्रदन्यत्तु प्राग्वत्प्रलयकेवले।
स्वं जाग्रत्स्वप्नसुप्ते द्वे तुर्याद्यत्र च पूर्ववत्॥३०४॥
विज्ञानाकलभेदेऽपि स्वं मन्त्रा मन्त्रनायकाः।
तदीशाः शक्तिशम्भ्वित्थं पञ्च स्युर्जाग्रदादयः॥३०५॥
सप्तभेदे तु मन्त्राख्ये स्वं मन्त्रेशा महेश्वराः।
शक्तिः शम्भुश्च पञ्चोक्ता अवस्था जाग्रदादयः॥३०६॥
स्वरूपं मन्त्रमाहेशी शक्तिर्मन्त्रमहेश्वरः।
शक्तिः शम्भुरिमाः पञ्च मन्त्रेशे पञ्चभेदके॥३०७॥
स्वं क्रिया ज्ञानमिच्छा च शम्भुरत्र च पञ्चमी।
महेशभेदे त्रिविधे जाग्रदादि निरूपितम्॥३०८॥
Ekatrāpi prabhau pūrṇe citturyātītamucyate|
Ānandasturyamicchaiva bījabhūmiḥ suṣuptatā||299||
Jñānaśaktiḥ svapna uktaḥ kriyāśaktistu jāgṛtiḥ|
Na caivamupacāraḥ syātsarvaṁ tatraiva vastutaḥ||300||
Na cenna kvāpi mukhyatvaṁ nopacāro'pi tatkvacit|
Etacchrīpūrvaśāstre ca sphuṭamuktaṁ maheśinā||301||
Tatra svarūpaṁ śaktiśca sakalaśceti tattrayam|
Iti jāgradavastheyaṁ bhede pañcadaśātmake||302||
Akalau svapnasauṣupte turyaṁ mantrādivargabhāk|
Turyātītaṁ śaktiśambhū trayodaśābhidhe punaḥ||303||
Svarūpaṁ jāgradanyattu prāgvatpralayakevale|
Svaṁ jāgratsvapnasupte dve turyādyatra ca pūrvavat||304||
Vijñānākalabhede'pi svaṁ mantrā mantranāyakāḥ|
Tadīśāḥ śaktiśambhvitthaṁ pañca syurjāgradādayaḥ||305||
Saptabhede tu mantrākhye svaṁ mantreśā maheśvarāḥ|
Śaktiḥ śambhuśca pañcoktā avasthā jāgradādayaḥ||306||
Svarūpaṁ mantramāheśī śaktirmantramaheśvaraḥ|
Śaktiḥ śambhurimāḥ pañca mantreśe pañcabhedake||307||
Svaṁ kriyā jñānamicchā ca śambhuratra ca pañcamī|
Maheśabhede trividhe jāgradādi nirūpitam||308||
Turyātīta (turya-atītam), (which is) Consciousness (cit), is said to be (ucyate) in one place (ekatra api), i.e. in the Full/Perfect Lord (prabhau pūrṇe). Turya (turyam) (is) Ānanda or Bliss (ānandaḥ). Deep sleep (suṣuptatā), the seed stage (bīja-bhūmiḥ), (is) Icchā or Will (icchā eva). Dreaming (svapnaḥ) is said to be (uktaḥ) the Power of Knowledge (jñāna-śaktiḥ), (while) wakefulness (jāgṛtiḥ) (is) the Power of Action (kriyā-śaktiḥ tu).
Thus (evam), it is not (na ca... syāt) a metaphor (upacāraḥ): Everything (sarvam) really (vastutas) (is) right there --viz. in Himself-- (tatra eva). If (ced) (this) were not so (na), there would not be (na... na) (any) primary sense (mukhyatvam... tad) (or) even (api) a metaphor (upacāraḥ) anywhere (kvāpi ... kvacid).
This (etad) has been clearly said (sphuṭam uktam) by the Great Lord (mahā-īśinā) in venerable Mālinīvijayottaratantra (śrī-pūrva-śāstre ca). There (tatra), in the fifteenfold portion --from the earth element (category 36) up to Prakṛti (category 13)-- (bhede pañcadaśa-ātmake), that triad (tad-trayam iti) (constituted by) svarūpa --the tattva itself, from tattva 36 up to tattva 13--, Sakala and (his) śakti (sva-rūpam śaktiḥ ca sakalaḥ ca iti) (is) this (iyam) state of waking (jāgrat-avasthā). Dreaming and deep sleep (svapna-sauṣupte) (are related to) the two powerless knowers --i.e. to Pralayākala and Vijñānākala-- (akalau), (while) Turya (turyam) is connected with the group of Mantra, etc. (mantra-ādi-varga-bhāk). Turyātīta (turyātītam) (has to do with) Śakti and Śambhu --Śakti and Śiva-- (śakti-śambhū). On the other hand (punar), in the portion called thirteenfold --from Puruṣa (category 12) up to Kalā (category 7)-- (trayodaśa-abhidhe), wakefulness (jāgrat) (corresponds to) svarūpa or essential nature (svarūpam), but (tu) the other(s) (anyat) (are) like before (prāgvat). In Pralayākala --when the divisions are eleven, in the Māyā category-- (pralaya-kevale), wakefulness (jāgrat) (is connected with) the svarūpa --which is Pralayākala here-- (svam) (while) dreaming and deep sleep (svapna-supte) with the two --i.e. Vijñānākala and his śakti or power-- (dve). And (ca) here (atra), Turya, etc. (turya-ādi) like before (pūrva-vat). [In the portion mentioned as ninefold --between Māyātattva (category 6) and Sadvidyātattva (category 5), i.e. in the subcategory called Mahāmāyā--], viz. in the Vijñānākala division (vijñāna-akala-bhede api), svarūpa (svam), Mantra-s (mantrāḥ), Mantreśvara-s (mantra-nāyakāḥ), Mantramaheśvara-s (tad-īśāḥ) (as well as) Śakti and Śambhu (śakti-śambhū) are (syuḥ) in this way (ittham) the five (states) (pañca) (of) wakefulness, etc. (jāgrat-ādayaḥ). But (tu) when the divisions are seven --in Sadvidyātattva (category 5)-- (sapta-bhede), in (the knower) called Mantra (mantra-ākhye), the svarūpa --which is the Mantra here-- (svam), Mantreśvara-s (mantra-īśāḥ), Mantramaheśvara-s (mahā-īśvarāḥ), Śakti (śaktiḥ) and (ca) Śambhu (śambhuḥ) are said to be (uktāḥ) the five (pañca) states (avasthāḥ) (of) wakefulness, etc. (jāgrat-ādayaḥ). When the divisions are five (pañca-bhedake), in Mantreśvara (mantra-īśe), the svarūpa --the Mantreśvara himself-- (svarūpam), the śakti or power of the Mantramaheśvara (mantra-māhā-īśī śaktiḥ), the Mantramaheśvara (mantra-mahā-īśvaraḥ), Śakti (śaktiḥ) (and) Śambhu (śambhuḥ) (correspond to) these (imāḥ) five (pañca) (avasthā-s or states of consciousness, i.e. wakefulness, etc.). In the division of Mantramaheśvara (mahā-īśa-bhede), when the division is triple --viz. only three divisions here-- (trividha), wakefulness, etc. (jāgrat-ādi) are described (nirūpitam) (as related to) svarūpa --the Mantramaheśvara himself at this level-- (svam), Action (kriyā), Knowledge (jñānam) and (ca) Will (icchā), (along with) Śambhu --i.e. Śiva-- (śambhuḥ... ca), (who is called) here (atra) the Fifth One (pañcamī)||299-308||
व्यापारादाधिपत्याच्च तद्धान्या प्रेरकत्वतः।
इच्छानिवृत्तेः स्वस्थत्वाच्छिव एकोऽपि पञ्चधा॥३०९॥
Vyāpārādādhipatyācca taddhānyā prerakatvataḥ|
Icchānivṛtteḥ svasthatvācchiva eko'pi pañcadhā||309||
Even if (api) Śiva (śivaḥ) (is) one (ekaḥ), (He appears as) fivefold (pañcadhā) due to Kriyāśakti and Jñānaśakti --lit. due to activity and lordship--- (vyāpārāt ādhipatyāt ca), due to Icchāśakti --lit. due to what is devoid of that (devoid of Activity and Knowledge) and impels-- (tad-hānyā prerakatvatas), due to Ānandaśakti --lit. due to the cessation of Will-- (icchā-nivṛtteḥ), (and) due to Cicchakti --lit. due to an abiding in one's own Self-- (sva-sthatvāt)||309||
इत्येष दर्शितोऽस्माभिस्तत्त्वाध्वा विस्तरादथ।
Ityeṣa darśito'smābhistattvādhvā vistarādatha|
Thus (iti), this (eṣaḥ) path related to the categories (tattva-adhvā) has been certainly shown (darśitaḥ... atha) at length (vistarāt) by me --lit. by us-- (asmābhiḥ).
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