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Tantrāloka (Tantraloka): Chapter 19 - stanzas 1 to 56 - Non-dual Shaivism of Kashmir
Sadyaḥsamutkramaḥ
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 56) of the nineteenth chapter (called Sadyaḥsamutkramaḥ).
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 1 to 14
अथ श्रीतन्त्रालोक एकान्नविंशमाह्निकम्।
Atha śrītantrāloka ekānnaviṁśamāhnikam|
Here begins (atha) the nineteenth (ekānnaviṁśam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथ सद्यःसमुत्क्रान्तिप्रदा दीक्षा निरूप्यते।
तत्क्षणाच्चोपभोगाद्वा देहपाते शिवं व्रजेत्।
इत्युक्त्या मालिनीशास्त्रे सूचितासौ महेशिना॥१॥
देहपाते समीपस्थे शक्तिपातस्फुटत्वतः।
आसाद्य शाङ्करीं दीक्षां तस्माद्दीक्षाक्षणात्परम्॥२॥
शिवं व्रजेदित्यर्थोऽत्र पूर्वापरविवेचनात्।
व्याख्यातः श्रीमतास्माकं गुरुणा शम्भुमूर्तिना॥३॥
Atha sadyaḥsamutkrāntipradā dīkṣā nirūpyate|
Tatkṣaṇāccopabhogādvā dehapāte śivaṁ vrajet|
Ityuktyā mālinīśāstre sūcitāsau maheśinā||1||
Dehapāte samīpasthe śaktipātasphuṭatvataḥ|
Āsādya śāṅkarīṁ dīkṣāṁ tasmāddīkṣākṣaṇātparam||2||
Śivaṁ vrajedityartho'tra pūrvāparavivecanāt|
Vyākhyātaḥ śrīmatāsmākaṁ guruṇā śambhumūrtinā||3||
Now (atha) the initiation (dīkṣā) bestowing immediate departure (from the body) (sadyas-samutkrānti-pradā) is described (nirūpyate).
That (initiation) (asau) has been indicated (sūcitā) by the Great Lord (mahā-īśinā) in Mālinīvijayottaratantra (mālinī-śāstre) by means of this statement (uktyā): "[After worshiping him --i.e. after worshiping the true Guru-- (and) after obtaining the initiation of Śaṅkara --Śiva-- from that pleased (Guru), (the real seeker)], at that moment (tad-kṣaṇāt) or (vā... vā) after enjoying (for some time while living) (upabhogāt), attains Śiva (śivam vrajet) when (his) body falls (deha-pāte... iti)".
When the fall of the body is imminent (deha-pāte samīpasthe), through the appearance of Śaktipāta --Śaktipāta literally means "descent of Power", i.e. Grace bestowal-- (śakti-pāta-sphuṭatvataḥ), having obtained (āsādya) Śaṅkara's initiation --i.e. Śiva's initiation-- (śāṅkarīm dīkṣām), after that moment/instant of initiation (tasmāt dīkṣā-kṣaṇāt param), he attains Śiva (śivam vrajet). Thus (iti), the matter (arthaḥ) here (atra), through a prior and subsequent examination (pūrvāpara-vivecanāt), has been explained (vyākhyātaḥ) to us (asmākam) by the venerable Guru who is the personification of Śambhu --viz. "of Śiva"; all in all, Abhinavagupta is speaking about Śambhunātha, his Kulaguru-- (śrīmatā... guruṇā śambhu-mūrtinā)||1-3||
यदा ह्यासन्नमरणे शक्तिपातः प्रजायते।
तत्र मन्देऽथ गुर्वादिसेवयायुः क्षयं व्रजेत्॥४॥
अथवा बन्धुमित्रादिद्वारा सास्य विभोः पतेत्।
पूर्वं वा समयी नैव परां दीक्षामवाप्तवान्॥५॥
आप्तदीक्षोऽपि वा प्राणाञ्जिहासुः क्लेशवर्जितम्।
अन्त्यान्गुरुस्तदा कुर्यात्सद्य उत्क्रान्तिदीक्षणम्॥६॥
Yadā hyāsannamaraṇe śaktipātaḥ prajāyate|
Tatra mande'tha gurvādisevayāyuḥ kṣayaṁ vrajet||4||
Athavā bandhumitrādidvārā sāsya vibhoḥ patet|
Pūrvaṁ vā samayī naiva parāṁ dīkṣāmavāptavān||5||
Āptadīkṣo'pi vā prāṇāñjihāsuḥ kleśavarjitam|
Antyāngurustadā kuryātsadya utkrāntidīkṣaṇam||6||
When (yadā hi) Śaktipāta (śakti-pātaḥ) is produced (prajāyate) with reference to a (disciple) whose death is near (āsanna-maraṇe), (the context might be like this:) There (tatra), when (Saktipata) is weak (mande) and (atha) the (disciple's) life (āyus) comes to an end --lit. gets destroyed-- (kṣayam vrajet) while performing service to the Guru, etc. (guru-ādi-sevayā). Or (athavā) that (Śakti) (sā) of this All-pervading One (asya vibhoḥ) descends (patet) by means of (the prayers) of the relatives, friends, etc. (of the disciple) (bandhu-mitra-ādi-dvārā). Or (vā) (the disciple) was previously a samayī --i.e. an initiate into samaya-s or rules-- (pūrvam... samayī), (but) he did not obtained at all (na eva... avāptavān) the supreme initiation (parām dīkṣām). Or (vā) even if (api) (the disciple) got (such an) initiation (āpta-dīkṣaḥ) (but) he desires to abandon (jihāsuḥ) the vital energies (prāṇān). In that case --i.e. in any of those types of context-- (tadā) the Guru (guruḥ) should perform (kuryāt) an initiation which is free from afflictions and secures the immediate departure (from the body) (kleśa-varjitam... sadyas utkrānti-dīkṣaṇam) for those who are at the end (of their lives) --"antya" also means "a person of the lowest caste", but this meaning does not fit here, I guess-- (antyān)||4-6||
न त्वपक्वमले नापि शेषकार्मिकविग्रहे।
कुर्यादुत्क्रमणं श्रीमद्गह्वरे च निरूपितम्॥७॥
दृष्ट्वा शिष्यं जराग्रस्तं व्याधिना परिपीडितम्।
उत्क्रमय्य ततस्त्वेनं परतत्त्वे नियोजयेत्॥८॥
Na tvapakvamale nāpi śeṣakārmikavigrahe|
Kuryādutkramaṇaṁ śrīmadgahvare ca nirūpitam||7||
Dṛṣṭvā śiṣyaṁ jarāgrastaṁ vyādhinā paripīḍitam|
Utkramayya tatastvenaṁ paratattve niyojayet||8||
(The Guru) should not at all bring about (na tu... na api) departure (from the body) (utkramaṇam) in the case of a person whose impurity is unripe (apakva-male) (or) whose body has residual karma (śeṣa-kārmika-vigrahe). In venerable Gahvara (śrīmat-gahvare) it has been described (nirūpitam) as well (ca) (that) having seen (dṛṣṭvā) that the disciple (śiṣyam) is swallowed by old age (jarā-grastam) (and) is tormented (paripīḍitam) by disease (vyādhinā), after producing his departure (from the body) (utkramayya), (the Guru) should then place (tatas... niyojayet) him (enam) in the Supreme Principle (para-tattve)||7-8||
विशेषणविशेष्यत्वे कामचारविधानतः।
पूर्वोक्तमर्थजातं श्रीशम्भुनात्र निरूपितम्॥९॥
Viśeṣaṇaviśeṣyatve kāmacāravidhānataḥ|
Pūrvoktamarthajātaṁ śrīśambhunātra nirūpitam||9||
According to the rule of free unrestrained motion (kāma-cāra-vidhānatas) with reference to substantive and adjectives --the substantive is the "disciple" and the adjectives are his attributes-- (viśeṣaṇa-viśeṣyatve), the aforesaid (pūrva-uktam) collection of matters (artha-jātam) has been described (nirūpitam) by Śambhu (śambhunā) here (atra)||9||
विधिं पूर्वोदितं सर्वं कृत्वा समयशुद्धितः।
क्षुरिकामस्य विन्यस्येज्ज्वलन्तीं मर्मकर्तरीम्॥१०॥
कृत्वा पूर्वोदितं न्यासं कालानलसमप्रभम्।
संहृतिक्रमतः सार्धं सृक्छिन्दियुगलेन तु॥११॥
आग्नेयीं धारणां कृत्वा सर्वमर्मप्रतापनीम्।
पूरयेद्वायुना देहमङ्गुष्ठान्मस्तकान्तकम्॥१२॥
तमुत्कृष्य ततोऽङ्गुष्ठादूर्ध्वान्तं वक्ष्यमाणया।
कृन्तेन्मर्माणि रन्ध्रान्तात्कालरात्र्या विसर्जयेत्॥१३॥
अनेन क्रमयोगेन योजितो हुतिवर्जितः।
समय्यप्येति तां दीक्षामिति श्रीमालिनीमते॥१४॥
Vidhiṁ pūrvoditaṁ sarvaṁ kṛtvā samayaśuddhitaḥ|
Kṣurikāmasya vinyasyejjvalantīṁ marmakartarīm||10||
Kṛtvā pūrvoditaṁ nyāsaṁ kālānalasamaprabham|
Saṁhṛtikramataḥ sārdhaṁ sṛkchindiyugalena tu||11||
Āgneyīṁ dhāraṇāṁ kṛtvā sarvamarmapratāpanīm|
Pūrayedvāyunā dehamaṅguṣṭhānmastakāntakam||12||
Tamutkṛṣya tato'ṅguṣṭhādūrdhvāntaṁ vakṣyamāṇayā|
Kṛntenmarmāṇi randhrāntātkālarātryā visarjayet||13||
Anena kramayogena yojito hutivarjitaḥ|
Samayyapyeti tāṁ dīkṣāmiti śrīmālinīmate||14||
After performing (kṛtvā) the whole (sarvam) above-mentioned (pūrva-uditam) procedure (vidhim) through a purification of the rules (samaya-śuddhitaḥ), (the Guru) should place (vinyasyet) onto him --expecting "asmin"-- (asya) the Knife --a particular Mantra-- (kṣurikām), which is resplendent and ardent (jvalantīm), (and) cuts the marma-s --lit. a vital part of the body, a vulnerable point, etc.-- (marma-kartarīm).
In the venerable Mālinīvijayottaratantra --starting with 17.26-- (śrī-mālinī-mate) (it has been said) that (iti) after performing --in Mālinīvijayottaratantra it read "tadā" (then)-- (kṛtvā) the aforesaid (pūrva-uditam) nyāsa (nyāsam) that has equal splendor as the fire of the (end of) time (kāla-anala-samaprabham) from the succession of withdrawal --in Mālinīvijayottaratantra reads "viparītavidhānena" (in reverse)-- (saṁhṛti-kramatas), together with (sārdham) the couple of (sounds) "sṛk" and "chindi" (sṛk-chindi-yugalena tu). (After that,) having performed (kṛtvā) the concentration on the fire (āgneyīm dhāraṇām) which heats all the marma-s (sarva-marma-pratāpanīm), he should fill (pūrayet) the body (deham) with the vital air (vāyunā) from the big toe (aṅguṣṭhāt) up to the top of the head (mastaka-antakam). Then (tatas), after drawing it up --i.e. the vital air-- (tam utkṛṣya) from the big toe (aṅguṣṭhāt) up to the top (of the head of his disciple) (ūrdhva-antam), (the Guru) should cut (kṛntet) the marma-s (marmāṇi) with the Kālarātri --lit. the Black night of death-- (kāla-rātryā) which will be described later (vakṣyamāṇayā) (and) let (the vital air) go (visarjayet) from the end of the hole --viz. from the end of the hole of Brahmā in the crown of the head-- (randhra-antāt). By means of this process (anena krama-yogena), even (api) a samayī --viz. someone who was just initiated into samaya-s or rules-- (samayī) attains that initiation (eti tām dīkṣām) (and) is placed (onto the Supreme Principle) (yojitaḥ) without oblations (huti-varjitaḥ)||10-14||
Stanzas 15 to 20
षोडशाधारषट्चक्रलक्ष्यत्रयखपञ्चकात्।
क्वचिदन्यतरत्राथ प्रागुक्तपशुकर्मवत्॥१५॥
प्रविश्य मूलं कन्दादेश्छिन्दन्नैक्यविभावनात्।
पूर्णाहुतिप्रयोगेण स्वेष्टे धाम्नि नियोजयेत्॥१६॥
Ṣoḍaśādhāraṣaṭcakralakṣyatrayakhapañcakāt|
Kvacidanyataratrātha prāguktapaśukarmavat||15||
Praviśya mūlaṁ kandādeśchindannaikyavibhāvanāt|
Pūrṇāhutiprayogeṇa sveṣṭe dhāmni niyojayet||16||
After penetrating (praviśya) somewhere (kvacid) into the root (mūlam) through the sixteen supports or the six cakra-s or the three aims/goals or the group of five ethers (ṣoḍaśa-ādhāra-ṣaṭ-cakra-lakṣya-traya-kha-pañcakāt) or else --expecting "athavā"-- (atha) elsewhere (anyataratra) —like with the aforesaid ritual with the animal (prāk-ukta-paśu-karma-vat)—, while cutting (chindan) the root (mūlam) from the Kanda --the well-known bulb where all the nāḍī-s or channels in the subtle body come from-- (kanda-ādeḥ), (the Guru) should place (his disciple) (niyojayet) in his favorite Abode/State (sveṣṭe) by contemplating unity (aikya-vibhāvanāt) (and) by means of a full oblation (pūrṇa-āhuti-prayogeṇa)||15-16||
ज्ञानत्रिशूलं सन्दीप्तं दीप्तचक्रत्रयोज्ज्वलम्।
चिन्तयित्वामुना तस्य वेधनं बोधनं भ्रमम्॥१७॥
दीपनं ताडनं तोदं चलनं च पुनः पुनः।
कन्दादिचक्रगं कुर्याद्विशेषेण हृदम्बुजे॥१८॥
द्वादशान्ते ततः कृत्वा बिन्दुयुग्मगते क्षिपेत्।
निर्लक्ष्ये वा परे धाम्नि संयुक्तः परमेश्वरः॥१९॥
न तस्य कुर्यात्संस्कारं कञ्चिदित्याह गह्वरे।
देवः किमस्य पूर्णस्य श्राद्धाद्यैरिति भावितः॥२०॥
Jñānatriśūlaṁ sandīptaṁ dīptacakratrayojjvalam|
Cintayitvāmunā tasya vedhanaṁ bodhanaṁ bhramam||17||
Dīpanaṁ tāḍanaṁ todaṁ calanaṁ ca punaḥ punaḥ|
Kandādicakragaṁ kuryādviśeṣeṇa hṛdambuje||18||
Dvādaśānte tataḥ kṛtvā binduyugmagate kṣipet|
Nirlakṣye vā pare dhāmni saṁyuktaḥ parameśvaraḥ||19||
Na tasya kuryātsaṁskāraṁ kañcidityāha gahvare|
Devaḥ kimasya pūrṇasya śrāddhādyairiti bhāvitaḥ||20||
God (devaḥ) said (āha) in Gahvara (gahvare): "After thinking (cintayitvā) about the inflamed trident of knowledge (jñāna-triśūlam sandīptam) which is splendid due to the the blazing triad of cakra-s (dīpta-cakra-traya-ujjvalam), (the Guru) should by that --i.e. by means of the trident of knowledge-- perform (amunā... kuryāt) for him --viz. for the disciple-- (tasya) a penetration (vedhanam), awakening (bodhanam), revolving (bhramam), kindling (dīpanam), striking (tāḍanam), urging (todam) and (ca) motion (calanam), over and over again (punar punar), regarding the cakra-s such as Kanda, etc. (kanda-ādi-cakra-gam), especially (viśeṣeṇa) in the heart lotus (hṛd-ambuje). Next (tatas), after placing (it) (kṛtvā) in the dvādaśānta (dvādaśānte) in which the couple of points have ceased (bindu-yugma-gate), he should throw (an oblation into the fire) (kṣipet). (Therefore, now he --the disciple--,) united with (saṁyuktaḥ) the Invisible (nirlakṣye) or (vā) with the Supreme Abode (pare dhāmni), (is) the Supreme Lord (parama-īśvaraḥ). (The Guru) should not perform any (na... kuryāt... kañcid) purificatory rite (saṁskāram) for him --i.e. for the disciple-- (tasya... iti)". What is the use of the ceremonies for the benefit of dead relatives, etc. (kim... śrāddha-ādyaiḥ) for him who is full/perfect (asya pūrṇasya)? Thus (iti) he is sanctified (bhāvitaḥ)||17-20||
Stanzas 21 to 35
श्रीमद्दीक्षोत्तरे त्वेष विधिर्वह्निपुटीकृतः।
हंसः पुमानधस्तस्य रुद्रबिन्दुसमन्वितः॥२१॥
शिष्यदेहे नियोज्यैतदनुद्विग्नः शतं जपेत्।
उत्क्रम्योर्ध्वं निमेषेण शिष्य इत्थं परं व्रजेत्॥२२॥
Śrīmaddīkṣottare tveṣa vidhirvahnipuṭīkṛtaḥ|
Haṁsaḥ pumānadhastasya rudrabindusamanvitaḥ||21||
Śiṣyadehe niyojyaitadanudvignaḥ śataṁ japet|
Utkramyordhvaṁ nimeṣeṇa śiṣya itthaṁ paraṁ vrajet||22||
But (tu) in venerable Dīkṣottara (śrīmat-dīkṣottare) this (eṣaḥ) (is) the procedure (vidhiḥ): The swan --i.e. "h"-- (haṁsaḥ) encapsulated by fire --i.e. "rhr", where repha (r) is the letter of fire-- (vahni-puṭīkṛtaḥ), the man --the letter "m"-- (pumān), (and) below that (adhas tasya) (is) Rudra --the vowel "ū"-- furnished with Bindu --viz. "ṁ"-- (rudra-bindu-samanvitaḥ) --all in all the full Mantra is "Rhrmūṁ"--. Having applied (niyojya) this --i.e. Rhrmūṁ-- (etad) to the body of the disciple (śiṣya-dehe), (the Guru,) easy in mind (anudvignaḥ), should mutter (it) (japet) one hundred (times) (śatam). After moving upward --i.e. the disciple leaves the body-- (utkramya ūrdhvam), the disciple (śiṣyaḥ), in barely a moment (nimeṣeṇa), goes (vrajet) in this way (ittham) to the Supreme (State) (param)||21-22||
एष एव विधिः श्रीमत्सिद्धयोगीश्वरीमते।
इयमुत्क्रामणी दीक्षा कर्तव्या योगिनो गुरोः॥२३॥
अनभ्यस्तप्राणचारः कथमेनां करिष्यति।
वक्ष्यमाणां ब्रह्मविद्यां सकलां निष्कलोम्भिताम्॥२४॥
कर्णेऽस्य वा पठेद्भूयो भूयो वाप्यथ पाठयेत्।
स्वयं च कर्म कुर्वीत तत्त्वशुद्ध्यादिकं गुरुः॥२५॥
मन्त्रक्रियाबलात्पूर्णाहुत्येत्थं योजयेत्परे।
योगाभ्यासमकृत्वापि सद्य उत्क्रान्तिदां गुरुः॥२६॥
ज्ञानमन्त्रक्रियाध्यानबलात्कर्तुं भवेत्प्रभुः।
अनयोत्क्रम्यते शिष्यो बलादेवैककं क्षणम्॥२७॥
कालस्योल्लङ्घ्य भोगो हि क्षणिकोऽस्यास्तु किं ततः।
सद्य उत्क्रान्तिदा चान्या यस्यां पूर्णाहुतिं तदा॥२८॥
दद्याद्यदास्य प्राणाः स्युर्ध्रुवं निष्क्रमणेच्छवः।
विनापि क्रियया भाविब्रह्मविद्याबलाद्गुरुः॥२९॥
कर्णजापप्रयोगेण तत्त्वकञ्चुकजालतः।
निःसारयन्यथाभीष्टे सकले निष्कले द्वये॥३०॥
तत्त्वे वा यत्र कुत्रापि योजयेत्पुद्गलं क्रमात्।
समयी पुत्रको वापि पठेद्विद्यामिमां तथा॥३१॥
तत्पाठात्तु समय्युक्तां रुद्रांशापत्तिमश्नुते।
एतौ जपे चाध्ययने यस्मादधिकृतावुभौ॥३२॥
नाध्यापनोपदेशे वा स एषोऽध्ययनादृते।
पठतोस्त्वनयोर्वस्तुस्वभावात्तस्य सा गतिः॥३३॥
यथा निषिद्धभूतादिकर्मा मन्त्रं स्मरन्स्वयम्।
आविष्टेऽपि क्वचिन्नैति लोपं कर्तृत्ववर्जनात्॥३४॥
यथा च वाचयञ्छास्त्रं समयी शून्यवेश्मनि।
न लुप्यते तदन्तःस्थप्राणिवर्गोपकारतः॥३५॥
Eṣa eva vidhiḥ śrīmatsiddhayogīśvarīmate|
Iyamutkrāmaṇī dīkṣā kartavyā yogino guroḥ||23||
Anabhyastaprāṇacāraḥ kathamenāṁ kariṣyati|
Vakṣyamāṇāṁ brahmavidyāṁ sakalāṁ niṣkalombhitām||24||
Karṇe'sya vā paṭhedbhūyo bhūyo vāpyatha pāṭhayet|
Svayaṁ ca karma kurvīta tattvaśuddhyādikaṁ guruḥ||25||
Mantrakriyābalātpūrṇāhutyetthaṁ yojayetpare|
Yogābhyāsamakṛtvāpi sadya utkrāntidāṁ guruḥ||26||
Jñānamantrakriyādhyānabalātkartuṁ bhavetprabhuḥ|
Anayotkramyate śiṣyo balādevaikakaṁ kṣaṇam||27||
Kālasyollaṅghya bhogo hi kṣaṇiko'syāstu kiṁ tataḥ|
Sadya utkrāntidā cānyā yasyāṁ pūrṇāhutiṁ tadā||28||
Dadyādyadāsya prāṇāḥ syurdhruvaṁ niṣkramaṇecchavaḥ|
Vināpi kriyayā bhāvibrahmavidyābalādguruḥ||29||
Karṇajāpaprayogeṇa tattvakañcukajālataḥ|
Niḥsārayanyathābhīṣṭe sakale niṣkale dvaye||30||
Tattve vā yatra kutrāpi yojayetpudgalaṁ kramāt|
Samayī putrako vāpi paṭhedvidyāmimāṁ tathā||31||
Tatpāṭhāttu samayyuktāṁ rudrāṁśāpattimaśnute|
Etau jape cādhyayane yasmādadhikṛtāvubhau||32||
Nādhyāpanopadeśe vā sa eṣo'dhyayanādṛte|
Paṭhatostvanayorvastusvabhāvāttasya sā gatiḥ||33||
Yathā niṣiddhabhūtādikarmā mantraṁ smaransvayam|
Āviṣṭe'pi kvacinnaiti lopaṁ kartṛtvavarjanāt||34||
Yathā ca vācayañchāstraṁ samayī śūnyaveśmani|
Na lupyate tadantaḥsthaprāṇivargopakārataḥ||35||
This very (eṣaḥ eva) procedure (vidhiḥ) (occurs) in venerable Siddhayogīśvarīmata (śrīmat-siddhayogīśvarīmate). This (iyam) initiation (dīkṣā) producing departure (from the body) (utkrāmaṇī), belonging to a Guru who is a Yogī (yoginas guroḥ), is to be performed (kartavyā) --it sounds strange maybe; the natural translation would be "This initiation producing departure (from the body) is to be performed by a Guru who is a Yogī", but it is not possible, because it would be necessary to replace "yogino guroḥ" with "yoginā guruṇā"; OK, this is my opinion--. How (katham) will someone whose flow of vital energy is not exercised perform (an-abhyasta-prāṇa-cāraḥ... kariṣyati) it (enām)? (The Guru) should recite (paṭhet) or even (vā... vā api atha) cause (some other person) to recite (pāṭhayet), over and over again (bhūyas bhūyas), in his ear --i.e. in the ear of the dying disciple-- (karṇe asya), the Brahmavidyā (brahma-vidyām), (whether) with parts (sakalām) (or) confined to without parts (niṣkala-umbhitām) —(the Brahmavidyā) will be described later --in the Chapter 30-- (vakṣyamāṇām)—. The ritual (karma) should, by itself, perform (svayam ca... kurvīta) the purification of the tattva-s, etc. (tattva-śuddhi-ādikam). The Guru (guruḥ), after offering a full oblation (pūrṇā-āhutya) through the force of Mantra and rituals (mantra-kriyā-balāt), should place (yojayet) in this way (ittham) (his disciple) in the Supreme (Principle) (pare) --some parts of this text look strange, but that was the literal translation--.
Even (api) not having performed (akṛtvā) the practice of Yoga (yoga-abhyāsam), the Guru (guruḥ) is able (bhavet prabhuḥ) to perform (kartum) (the initiation) that gives immediate departure (from the body) (sadyas-utkrānti-dām) by force of knowledge, Mantra, ritual and meditation (jñāna-mantra-kriyā-dhyāna-balāt).
By this (initiation) (anayā), the disciple (śiṣyaḥ) departs (from his body) (utkramyate) forcibly (balāt eva) in a single moment (ekakam kṣaṇam) of time (kālasya). (Karmic) fruition (bhogaḥ hi) can pass beyond --lit. "passing beyond", i.e. even a little of residual karma can subsist-- (ullaṅghya), (but it is) momentary (kṣaṇikaḥ). Then (tatas), what (kim) about it --i.e. about this kind of initiation-- (asyāḥ tu)? --the meaning would be "Then, what is the problem with this type of initiation?"--. Also (ca), (there is) another (initiation) (anyā) giving immediate departure (from the body) (sadyas-utkrānti-dā), in which (yasyām), when (yadā) his --viz. of the disciple-- (asya) vital energies (prāṇāḥ) are (syuḥ) firmly (dhruvam) desirous of leaving (the body) (niṣkramaṇa-icchavaḥ), then (tadā) (the Guru) should offer (dadyāt) a full oblation (pūrṇa-āhutim).
Even (api) without (vinā) ritualistic activity (kriyayā), by force of the future Brahmavidyā --i.e. by force of the Brahmavidyā that will be explained later, in Chapter 30-- (bhāvi-brahma-vidyā-balāt), the Guru (guruḥ), by means of (its --viz. of Brahmavidyā--) muttering in the ears (of the dying disciple) (karṇa-jāpa-prayogeṇa), drives (his disciple) away (niḥsārayan) from the net of Kañcuka-a and tattva-s (tattva-kañcuka-jālatas). (While doing that, the Guru) should gradually join (yojayet... kramāt), wherever (yatra kutrāpi), the soul (of his disciple) (pudgalam) to (Śiva) with parts (sakale), to partless (Śiva) (niṣkale), to the two (dvaye), or (vā) to (any other) tattva or category (tattve), as desired (yathābhīṣṭe) --the meaning of the text is very ambiguous here, so other translations are also possible--.
A samayī --someone initiated into the rules-- (samayī) or even (vā api) a spiritual son (putrakaḥ) should recite (paṭhet) this (imām) Vidyā (vidyām) so (tathā).
Through that recitation (tad-pāṭhāt) indeed (tu), (the dying disciple) obtains (aśnute) the attainment (called being) a portion of Rudra (rudra-aṁśa-āpattim) —which is said to belong to the samayī (samayi-yuktām)—.
Since (yasmāt) these two (types of initiates) (etau... ubhau) are qualified (adhikṛtau) for muttering (of Mantra-s) (jape) and (ca) recitation and study of scriptures (adhyayane), (but) not (na) for giving instructions or teachings (adhyāpana-upadeśe vā), (therefore,) this very (muttering of the Brahmavidyā) (saḥ eṣaḥ) (is nothing) but (ṛte) recitation (adhyayanāt).
Due to the nature of the things (vastu-svabhāvāt) in the case of these two who are reciting (the Brahmavidyā) (paṭhatoḥ tu anayoḥ) --it sounds far-fetched; another possible translation might be "Since the two who are reciting (the Brahmavidyā) are the nature of Reality", well, somewhat weird too, but possible--, (that is) his (tasya) condition (sā gatiḥ) --i.e. the condition of the dying disciple, yes, Abhinavagupta might have been much clearer--.
Just as (yathā) (if) someone who is forbidden to perform rituals (to remove) ghosts/demons, etc. (niṣiddha-bhūta-ādi-karmā) happens to remember (smaran) a Mantra (to remove ghosts/demons) (mantram) to himself (svayam) even (api) somewhere (kvacid) where there is someone being possessed by ghosts/demons (āviṣṭe), (and this person becomes free from that evil,) he did not committ any transgression (na eti lopam), because there was no agency/doership/authorship (kartṛtva-varjanāt) --i.e. he did not do it on purpose but it was just a coincidence--. Also (ca), just as (yathā) a samayī (samayī) reading a scripture out loud (vācayan śāstram) in an empty house (śūnya-veśmani). He does not transgress (na lupyate), (in fact, his recitation) is for the welfare of the group of living beings that resides inside it --expecting "tadantaḥsthaprāṇivargopakārāya"-- (tad-antar-stha-prāṇi-varga-upakārataḥ)||23-35||
Stanzas 36 to 56
तथा स्वयं पठन्नेष विद्यां वस्तुस्वभावतः।
तस्मिन्मुक्ते न लुप्येत यन्नो किञ्चित्करोऽत्र सः॥३६॥
ननु चादीक्षिताग्रे स नोच्चरेच्छास्त्रपद्धतिम्॥३७॥
हन्त कुड्याग्रतोऽप्यस्य निषेधस्त्वथ कथ्यते।
पर्युदासेन यः श्रोतुमवधारयितुं क्षमः॥३८॥
स एवात्र निषिद्धो नो कुड्यकीटपतत्रिणः।
तर्हि पाषाणतुल्योऽसौ विलीनेन्द्रियवृत्तिकः॥३९॥
तस्याग्रे पठतस्तस्य निषेधोल्लङ्घना कथम्।
स तु वस्तुस्वभावेन गलिताक्षोऽपि बुध्यते॥४०॥
अक्षानपेक्षयैवान्तश्चिच्छक्त्या स्वप्रकाशया।
प्राग्देहं किल तित्यक्षुर्नोत्तरं चाधितष्ठिवान्॥४१॥
मध्ये प्रबोधकबलात्प्रतिबुध्येत्पुद्गलः।
मन्त्राः शब्दमयाः शुद्धविमर्शात्मतया स्वयम्॥४२॥
अर्थात्मना चावभान्तस्तदर्थप्रतिबोधकाः।
तेनास्य गलिताक्षस्य प्रबोधो जायते स्वयम्॥४३॥
स्वचित्समानजातीयमन्त्रामर्शनसन्निधेः।
यथा ह्यल्पजवो वायुः सजातीयविमिश्रितः॥४४॥
जवी तथात्मा संसुप्तामर्शोऽप्येवं प्रबुध्यते।
प्रबुद्धः स च सञ्जातो न चादीक्षित उच्यते॥४५॥
दीक्षा हि नाम संस्कारो न त्वन्यत्सोऽस्ति चास्य हि।
अत एव निजं शास्त्रं पठति क्वापि सामये॥४६॥
तच्छ्रुत्वा कोऽपि धन्यश्चेन्मुच्यते नास्य सा क्षतिः।
शास्त्रनिन्दां मैष कार्षीद्द्वयोः पातित्यदायिनीम्॥४७॥
इत्येवम्परमेतन्नादीक्षिताग्रे पठेदिति।
यथा च समयी काष्ठे लोष्टे वा मन्त्रयोजनाम्॥४८॥
कुर्वंस्तस्मिंश्चलत्येति न लोपं तद्वदत्र हि।
यतोऽस्य प्रत्ययप्राप्तिप्रेप्सोः समयिनस्तथा॥४९॥
प्रवृत्तस्य स्वभावेन तस्मिन्मुक्ते न वै क्षतिः।
साधकस्तु सदा साध्ये फले नियतियन्त्रणात्॥५०॥
मक्षिकाश्रुतमन्त्रोऽपि प्रायश्चित्तौचितीं चरेत्।
इत्थं सद्यःसमुत्क्रान्तिर्योक्ता तामाज्ञया गुरोः॥५१॥
समय्यादिरपि प्रोक्तकाले प्रोक्तार्थसिद्धये।
स्वयं कुर्यात्समभ्यस्तप्राणचारगमागमः॥५२॥
अकृताधिकृतिर्वापि गुरुः समयशुद्धये।
अधस्तनपदावस्थो नतु ज्ञानेद्धचेतनः॥५३॥
इतीयं सद्य उत्क्रान्तिः सूचिता मालिनीमते।
स्वयं वा गुरुणा वाथ कार्यत्वेन महेशिना॥५४॥
सर्वं भोगं विरूपं तु मत्वा देहं त्यजेद्यदि।
तदा तेन क्रमेणाशु योजितः समयी शिवः॥५५॥
उक्तेयं सद्य उत्क्रान्तिर्या गोप्या प्राणवद्बुधैः॥५६॥
Tathā svayaṁ paṭhanneṣa vidyāṁ vastusvabhāvataḥ|
Tasminmukte na lupyeta yanno kiñcitkaro'tra saḥ||36||
Nanu cādīkṣitāgre sa noccarecchāstrapaddhatim||37||
Hanta kuḍyāgrato'pyasya niṣedhastvatha kathyate|
Paryudāsena yaḥ śrotumavadhārayituṁ kṣamaḥ||38||
Sa evātra niṣiddho no kuḍyakīṭapatatriṇaḥ|
Tarhi pāṣāṇatulyo'sau vilīnendriyavṛttikaḥ||39||
Tasyāgre paṭhatastasya niṣedhollaṅghanā katham|
Sa tu vastusvabhāvena galitākṣo'pi budhyate||40||
Akṣānapekṣayaivāntaścicchaktyā svaprakāśayā|
Prāgdehaṁ kila tityakṣurnottaraṁ cādhitaṣṭhivān||41||
Madhye prabodhakabalātpratibudhyetpudgalaḥ|
Mantrāḥ śabdamayāḥ śuddhavimarśātmatayā svayam||42||
Arthātmanā cāvabhāntastadarthapratibodhakāḥ|
Tenāsya galitākṣasya prabodho jāyate svayam||43||
Svacitsamānajātīyamantrāmarśanasannidheḥ|
Yathā hyalpajavo vāyuḥ sajātīyavimiśritaḥ||44||
Javī tathātmā saṁsuptāmarśo'pyevaṁ prabudhyate|
Prabuddhaḥ sa ca sañjāto na cādīkṣita ucyate||45||
Dīkṣā hi nāma saṁskāro na tvanyatso'sti cāsya hi|
Ata eva nijaṁ śāstraṁ paṭhati kvāpi sāmaye||46||
Tacchrutvā ko'pi dhanyaścenmucyate nāsya sā kṣatiḥ|
Śāstranindāṁ maiṣa kārṣīddvayoḥ pātityadāyinīm||47||
Ityevamparametannādīkṣitāgre paṭhediti|
Yathā ca samayī kāṣṭhe loṣṭe vā mantrayojanām||48||
Kurvaṁstasmiṁścalatyeti na lopaṁ tadvadatra hi|
Yato'sya pratyayaprāptiprepsoḥ samayinastathā||49||
Pravṛttasya svabhāvena tasminmukte na vai kṣatiḥ|
Sādhakastu sadā sādhye phale niyatiyantraṇāt||50||
Makṣikāśrutamantro'pi prāyaścittaucitīṁ caret|
Itthaṁ sadyaḥsamutkrāntiryoktā tāmājñayā guroḥ||51||
Samayyādirapi proktakāle proktārthasiddhaye|
Svayaṁ kuryātsamabhyastaprāṇacāragamāgamaḥ||52||
Akṛtādhikṛtirvāpi guruḥ samayaśuddhaye|
Adhastanapadāvastho natu jñāneddhacetanaḥ||53||
Itīyaṁ sadya utkrāntiḥ sūcitā mālinīmate|
Svayaṁ vā guruṇā vātha kāryatvena maheśinā||54||
Sarvaṁ bhogaṁ virūpaṁ tu matvā dehaṁ tyajedyadi|
Tadā tena krameṇāśu yojitaḥ samayī śivaḥ||55||
Ukteyaṁ sadya utkrāntiryā gopyā prāṇavadbudhaiḥ||56||
Thus (tathā), he (eṣaḥ) who recites (paṭhan) the (Brahma)vidyā (vidyām) to himself (svayam) (in front of the dying disciple,) when he --i.e. the dying disciple-- attains Liberation (tasmin mukte), since it is the nature of things (vastu-svabhāvatas), (the reciter) does not transgress (na lupyeta) because (yad) he (saḥ) does --lit. "is a doer"-- (karaḥ) nothing (na kiñcid) here (atra).
A doubt/objection (nanu ca): He (saḥ) should not (even) utter (na uccaret) a line in a scripture --this is my interpretation of this term, but there might be other possible translations-- (śāstra-paddhatim) in front of someone who has not been initiated (a-dīkṣita-agre).
Alas! (hanta) (There is) for him (asya) prohibition (niṣedhaḥ tu) even (api) in front of a wall --because the wall is not initiated either-- (kuḍya-agratas)! Now (atha), it is said (kathyate) (that,) by exclusion (paryudāsena), (only) he (saḥ eva) who (yaḥ) is able (kṣamaḥ) to listen (śrotum) (and) understand (avadhārayitum) (is) here (atra) prohibited (niṣiddhaḥ), and not (no) walls, worms and birds (kuḍya-kīṭa-patatriṇaḥ).
Then (tarhi), (if) he --i.e. the dying disciple-- (asau) is like a stone (pāṣāṇa-tulyaḥ) —with the activities of his indriya-s --powers of perception and powers of action-- totally vanished (vilīna-indriya-vṛttikaḥ)—, how (katham) (might there be) a transgression of the prohibition (niṣedha-ullaṅghanā) on the part of the one who recites (paṭhatas tasya) in front of him --viz. of the dying disciple-- (tasya agre)?
TRANSLATION IN PROGRESS – I UPLOAD NEW CONTENT ALMOST DAILY – NO STANZAS ARE MISSING
DURING WEEKENDS, MY PRODUCTIVITY DECREASES BECAUSE I AM BUSY MEETING WITH MY DISCIPLES
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