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 Tantrāloka (Tantraloka): Chapter 29 - stanzas 151 to 291 - Non-dual Shaivism of Kashmir

Rahasyacaryā - Normal translation


 Introduction

photo 69 - figureThis is the second and last set of stanzas (from the stanza 151 to the stanza 291) of the twenty-ninth chapter (called Rahasyacaryā).

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.

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 Stanzas 151 to 163

कोणत्रयान्तराश्रितनित्योन्मुखमण्डलच्छदे कमले।
सततावियुतं नालं षोडशदलकमलकलितसन्मूलम्॥१५१॥

मध्यस्थनालगुम्फितसरोजयुगघट्टनक्रमादग्नौ।
मध्यस्थपूर्णसुन्दरशशधरदिनकरकलौघसङ्घट्टात्॥१५२॥

त्रिदलारुणवीर्यकलासङ्गान्मध्येऽङ्कुरः सृष्टिः।
इति शशधरवासरपतिचित्रगुसङ्घट्टमुद्रया झटिति॥१५३॥

सृष्ट्यादिक्रममन्तः कुर्वंस्तुर्ये स्थितिं लभते।
एतत्खेचरमुद्रावेशेऽन्योन्यस्य शक्तिशक्तिमतोः॥१५४॥

पानोपभोगलीलाहासादिषु यो भवेद्विमर्शमयः।
अव्यक्तध्वनिरावस्फोटश्रुतिनादनादान्तैः॥१५५॥

अव्युच्छिन्नानाहतरूपैस्तन्मन्त्रवीर्यं स्यात्।
इति चक्राष्टकरूढः सहजं जपमाचरन्परे धाम्नि॥१५६॥

यद्भैरवाष्टकपदं तल्लभतेऽष्टककलाभिन्नम्।
गमनागमनेऽवसितौ कर्णे नयने द्विलिङ्गसम्पर्के॥१५७॥

तत्सम्मेलनयोगे देहान्ताख्ये च यामले चक्रे।
कुचमध्यहृदयदेशादोष्ठान्तं कण्ठगं यदव्यक्तम्॥१५८॥

तच्चक्रद्वयमध्यगमाकर्ण्य क्षोभविगमसमये यत्।
निर्वान्ति तत्र चैवं योऽष्टविधो नादभैरवः परमः॥१५९॥

ज्योतिर्ध्वनिसमिरकृतः सा मान्त्री व्याप्तिरुच्यते परमा।
सकलाकलेशशून्यं कलाढ्यखमले तथा क्षपणकं च॥१६०॥

अन्तःस्थं कण्ठ्योष्ठ्यं चन्द्राद्व्याप्तिस्तथोन्मनान्तेयम्।
एवं कर्मणि कर्मणि यत्र क्वापि स्मरन्व्याप्तिम्॥१६१॥

सततमलेपो जीवन्मुक्तः परभैरवीभवति।
तादृङ्मेलककलिकाकलिततनुः कोऽपि यो भवेद्गर्भे॥१६२॥

उक्तः स योगिनीभूः स्वयमेव ज्ञानभाजनं रुद्रः।
श्रीवीरावलिशास्त्रे बालोऽपि च गर्भगो हि शिवरूपः॥१६३॥

Koṇatrayāntarāśritanityonmukhamaṇḍalacchade kamale|
Satatāviyutaṁ nālaṁ ṣoḍaśadalakamalakalitasanmūlam||151||
Madhyasthanālagumphitasarojayugaghaṭṭanakramādagnau|
Madhyasthapūrṇasundaraśaśadharadinakarakalaughasaṅghaṭṭāt||152||
Tridalāruṇavīryakalāsaṅgānmadhye'ṅkuraḥ sṛṣṭiḥ|
Iti śaśadharavāsarapaticitragusaṅghaṭṭamudrayā jhaṭiti||153||
Sṛṣṭyādikramamantaḥ kurvaṁsturye sthitiṁ labhate|
Etatkhecaramudrāveśe'nyonyasya śaktiśaktimatoḥ||154||
Pānopabhogalīlāhāsādiṣu yo bhavedvimarśamayaḥ|
Avyaktadhvanirāvasphoṭaśrutinādanādāntaiḥ||155||
Avyucchinnānāhatarūpaistanmantravīryaṁ syāt|
Iti cakrāṣṭakarūḍhaḥ sahajaṁ japamācaranpare dhāmni||156||
Yadbhairavāṣṭakapadaṁ tallabhate'ṣṭakakalābhinnam|
Gamanāgamane'vasitau karṇe nayane dviliṅgasamparke||157||
Tatsammelanayoge dehāntākhye ca yāmale cakre|
Kucamadhyahṛdayadeśādoṣṭhāntaṁ kaṇṭhagaṁ yadavyaktam||158||
Taccakradvayamadhyagamākarṇya kṣobhavigamasamaye yat|
Nirvānti tatra caivaṁ yo'ṣṭavidho nādabhairavaḥ paramaḥ||159||
Jyotirdhvanisamirakṛtaḥ sā māntrī vyāptirucyate paramā|
Sakalākaleśaśūnyaṁ kalāḍhyakhamale tathā kṣapaṇakaṁ ca||160||
Antaḥsthaṁ kaṇṭhyoṣṭhyaṁ candrādvyāptistathonmanānteyam|
Evaṁ karmaṇi karmaṇi yatra kvāpi smaranvyāptim||161||
Satatamalepo jīvanmuktaḥ parabhairavībhavati|
Tādṛṅmelakakalikākalitatanuḥ ko'pi yo bhavedgarbhe||162||
Uktaḥ sa yoginībhūḥ svayameva jñānabhājanaṁ rudraḥ|
Śrīvīrāvaliśāstre bālo'pi ca garbhago hi śivarūpaḥ||163||

In the lotus covering the maṇḍala or circle that is always facing upward and resting inside the triangle (koṇatraya-antara-āśrita-nitya-unmukha-maṇḍala-chade kamale), (there is) a stalk (nālam) constantly united (with that lotus) (satata-aviyutam) (and) whose actual root is furnished with a sixteen-petaled lotus (ṣoḍaśa-dala-kamala-kalita-sat-mūlam).

In the fire (agnau) (ignited) from the process of rubbing the couple of lotuses strung together in the stalk which is in the middle (madhyastha-nāla-gumphita-saroja-yuga-ghaṭṭana-kramāt), from the union of multitude of parts of the full and beautiful moon and sun which are in the middle (madhyastha-pūrṇa-sundara-śaśadhara-dinakara-kalā-ogha-saṅghaṭṭāt) (and) from the confluence of the portions of semen and blood of the three petals (tri-dala-aruṇa-vīrya-kalā-saṅgāt), (there is,) right in the middle (madhye), a sprout (aṅkuraḥ) (in the form of) an emission (sṛṣṭiḥ).

Thus (iti), through the mudrā of the union of moon, sun and fire (śaśadhara-vāsarapati-citragu-saṅghaṭṭa-mudrayā), the one who generates (kurvan) the creators of the successions of manifestation, etc. --viz. it refers to the group of the twelve Kālī-s-- (sṛṣṭi-ādi-kramamantaḥ) becomes established (sthitim labhate) in the Fourth State (turye) immediately (jhaṭiti).

(The experience) full of awareness (vimarśa-mayaḥ) which (yaḥ) takes place (bhavet) in the absorption into this Khecaramudrā (etad-khecaramudrā-āveśe), during the drinking, enjoying, playing, laughing, etc. (pāna-upabhoga-līlā-hāsa-ādiṣu) of Śakti and the Possessor of Śakti --i.e. of Śakti and Śiva-- (śakti-śaktimatoḥ) reciprocally (anyonyasya), is (syāt) therefore (tad) the power of the mantra (mantra-vīryam) endowed with (these) forms: Unmanifest sound, roaring, bursting, heard sound, sound, end of the sound and uninterrupted unstruck sound (avyakta-dhvani-rāva-sphoṭa-śruti-nāda-nāda-antaiḥ avyucchinna-anāhata-rūpaiḥ).

(The yogī,) being thus established in the group of eight cakra-s or circles (cakra-aṣṭaka-rūḍhaḥ), practices (ācaran) in the supreme abode (pare dhāmni) a natural (sahajam) japa or muttering (japam). He attains (labhate) that (tad) state of the eight Bhairava-s (bhairava-aṣṭaka-padam) which (yad) is divided into eight portions (aṣṭaka-kalā-bhinnam).

The two pairs (yāmale) (or) two circles (cakre) (are as follows:) Prāṇa and apāna --lit. going and coming-- (gamana-āgamane), the two understandings --lit. the two understood's-- (avasitau), the two ears (karṇe), the two eyes (nayane), the two contacts between the two liṅga-s (dvi-liṅga-samparke), the union of those (two liṅga-s) (tad-sammelana-yoge) and (ca) the two whose name is 'dehānta' or the end of the body (deha-anta-ākhye).

The unmanifest (sound) (avyaktam) which (yad) (comes) from the region of the heart in the middle of female breasts (kuca-madhya-hṛdaya-deśāt) (and) ends in the lips (oṣṭha-antam) resides in the throat (kaṇṭha-gam). Having heard (ākarṇya) that (unmanifest sound) (tad) which (yad) dwells in the middle of the two circles --i.e. in the throat-- (cakra-dvaya-madhya-gam), at the moment of the cessation of agitation (kṣobha-vigama-samaye), (all sounds just) disappear (nirvānti). And (ca) there --at that precise moment-- (tatra), the Supreme (paramaḥ) Bhairava as sound (nāda-bhairavaḥ) who (yaḥ) is eightfold (aṣṭavidhaḥ) (appears) in this way --i.e. in the form of unmanifest sound, etc.-- (evam). He --i.e. this eightfold Bhairava-- who is made out of light, sound and wind/air (jyotis-dhvani-samira-kṛtaḥ) is said to be (ucyate) the supreme (sā... paramā) penetration (vyāptiḥ) of the mantra (māntrī).

(The names of the eight Bhairava-s are as follows:) (1-3) Sakala, Akaleśa and Śūnya (sakala-akaleśa-śūnyam), (4-5) Kalāḍhya and Khamala (kalāḍhya-khamale), as well as (tathā) (6) Kṣapaṇaka (kṣapaṇakam), together with --lit. 'and'-- (ca) (7-8) Antaḥsthaṁ (antaḥstham) (and) Kaṇṭhyoṣṭhya (kaṇṭhyoṣṭhyam). This (iyam) penetration (vyāptiḥ) (is) thus (tathā) (extending) from the half-moon (candrāt) up to the State beyond the mind (unmanā-antā).

The one who remembers (smaran) in this way (evam), in every action (karmaṇi karmaṇi) (and) in any place whatsoever (yatra kvāpi), (such a) penetration (vyāptim), being constantly unstained (satatam alepaḥ) (and) liberated while living (jīvat-muktaḥ), becomes the Supreme Bhairava (para-bhairavī-bhavati).

Someone (kaḥ api) who (yaḥ) is (bhavet) in the womb (garbhe) (and) whose body has been produced in the bud of such an intercourse (tādṛk-melaka-kalikā-kalita-tanuḥ) is said to be (uktaḥ saḥ) one who has arisen from the Yoginī-s (yoginī-bhūḥ). He himself (svayam eva) (is) a receptacle for Knowledge (jñāna-bhājanam) (and) a Rudra (rudraḥ). In the venerable Vīrāvali scripture (śrī-vīrāvali-śāstre), even (api ca) (this) child (bālaḥ) in the womb (garbha-gaḥ) has certainly the nature of Śiva (hi śiva-rūpaḥ)||151-163||

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 Stanzas 164 to 173

आदीयते यतः सारं तस्य मुख्यस्य चैष यत्।
मुख्यश्च यागस्तेनायमादियाग इति स्मृतः॥१६४॥

तत्र तत्र च शास्त्रेऽस्य स्वरूपं स्तुतवान्विभुः।
श्रीवीरावलिहार्देशखमतार्णववर्तिषु॥१६५॥

श्रीसिद्धोत्फुल्लमर्यादाहीनचर्याकुलादिषु।
युग्मस्यास्य प्रसादेन व्रतयोगविवर्जितः॥१६६॥

सर्वदा स्मरणं कृत्वा आदियागैकतत्परः।
शक्तिदेहे निजे न्यस्येद्विद्यां कूटमनुक्रमात्॥१६७॥

ध्यात्वा चन्द्रनिभं पद्ममात्मानं भास्करद्युतिम्।
विद्यामन्त्रात्मकं पीठद्वयमत्रैव मेलयेत्॥१६८॥

Ādīyate yataḥ sāraṁ tasya mukhyasya caiṣa yat|
Mukhyaśca yāgastenāyamādiyāga iti smṛtaḥ||164||
Tatra tatra ca śāstre'sya svarūpaṁ stutavānvibhuḥ|
Śrīvīrāvalihārdeśakhamatārṇavavartiṣu||165||
Śrīsiddhotphullamaryādāhīnacaryākulādiṣu|
Yugmasyāsya prasādena vratayogavivarjitaḥ||166||
Sarvadā smaraṇaṁ kṛtvā ādiyāgaikatatparaḥ|
Śaktidehe nije nyasyedvidyāṁ kūṭamanukramāt||167||
Dhyātvā candranibhaṁ padmamātmānaṁ bhāskaradyutim|
Vidyāmantrātmakaṁ pīṭhadvayamatraiva melayet||168||

This (sacrifice) (eṣaḥ) belongs to the main (cakra or circle) (tasya mukhyasya ca) from which (yatas) the essence (sāram) is received (ādīyate), that is to say (yad), (this is) the principal (mukhyaḥ ca) sacrifice (yāgaḥ). On that account (tena), this (sacrifice) (ayam) is called (smṛtaḥ) 'the primordial sacrifice' (ādi-yāgaḥ iti).

And (ca) here and there (tatra tatra) in the scripture(s) (śāstre) the All-pervading One --viz. Lord Śiva-- (vibhuḥ) has praised (stutavān) its (asya) essential nature (sva-rūpam): In (passages) to be found in venerable Vīrāvali, Hārdeśa, Khamata and Arṇava (śrī-vīrāvali-hārdeśa-khamata-arṇava-vartiṣu); (and also) in venerable Siddha, Utphulla, Maryādāhīna, Caryākula, etc. (śrī-siddha-utphulla-maryādāhīna-caryākula-ādiṣu).

By the favor (prasādena) of this pair --it refers to 'mantra and mudrā' in this context, and soon 'vidyā and maṇḍala' will be described to a certain extent-- (yugmasya asya), (the Great Yogī is now) devoid of vows and Yoga --i.e. he does not have to observe vows or practice Yoga-- (vrata-yoga-vivarjitaḥ). By constantly performing remembrance (sarvadā smaraṇam kṛtvā), he is solely intent on the primordial sacrifice (ādi-yāga-ekatatparaḥ). He should (now) place (nyasyet) the vidyā (vidyām) on the body of Śakti (śakti-dehe) (and) the letter 'kṣa' (kūṭam) on his own (body) (nije), in due order (anukramāt). After meditating (dhyātvā) on (her) lotus (padmam) as being the moon (candra-nibham) (and) on himself (ātmānam) as being the splendor of the sun (bhāskara-dyutim), he should join the two seats consisting of vidyā and mantra together (vidyā-mantra-ātmakam pīṭha-dvayam... melayet) right here (atra eva)||164-168||


न पठ्यते रहस्यत्वात्स्पष्टैः शब्दैर्मया पुनः।
कुतूहली तूक्तशास्त्रसम्पाठादेव लक्षयेत्॥१६९॥

Na paṭhyate rahasyatvātspaṣṭaiḥ śabdairmayā punaḥ|
Kutūhalī tūktaśāstrasampāṭhādeva lakṣayet||169||

However (punar), as (this procedure) is secret (rahasyatvāt), it is not mentioned (na paṭhyate) by me (mayā) in clear words (spaṣṭaiḥ śabdaiḥ). Nevertheless (tu), the person who is highly interested (in this) (kutūhalī) comes to know (it) (lakṣayet) by reading the aforesaid scriptures (ukta-śāstra-sampāṭhāt eva)||169||


यद्भजन्ते सदा सर्वे यद्वान्देवश्च देवता।
तच्चक्रं परमं देवीयागादौ सन्निधापकम्॥१७०॥

देह एव परं लिङ्गं सर्वतत्त्वात्मकं शिवम्।
देवताचक्रसञ्जुष्टं पूजाधाम तदुत्तमम्॥१७१॥

तदेव मण्डलं मुख्यं त्रित्रिशूलाब्जचक्रखम्।
तत्रैव देवताचक्रं बहिरन्तः सदा यजेत्॥१७२॥

स्वस्वमन्त्रपरामर्शपूर्वं तज्जन्मभी रसैः।
आनन्दबहुलैः सृष्टिसंहारविधिना स्पृशेत्॥१७३॥

Yadbhajante sadā sarve yadvāndevaśca devatā|
Taccakraṁ paramaṁ devīyāgādau sannidhāpakam||170||
Deha eva paraṁ liṅgaṁ sarvatattvātmakaṁ śivam|
Devatācakrasañjuṣṭaṁ pūjādhāma taduttamam||171||
Tadeva maṇḍalaṁ mukhyaṁ tritriśūlābjacakrakham|
Tatraiva devatācakraṁ bahirantaḥ sadā yajet||172||
Svasvamantraparāmarśapūrvaṁ tajjanmabhī rasaiḥ|
Ānandabahulaiḥ sṛṣṭisaṁhāravidhinā spṛśet||173||

That (tad) which (yad) everybody (sarve) always (sadā) partakes of (bhajante) (in the same way as) the God (devaḥ) —the one who has the primordial support --i.e. the genitals-- (yadvān)— and the Goddess (ca devatā), (who also has the primordial support, is) the supreme (paramam) cakra or circle (cakram), which makes (the deities) approach (sannidhāpakam) the sacrifice of the Goddess, etc. (devī-yāga-ādau).

The supreme (param) liṅga (liṅgam) in the body itself (dehe eva) (is) auspicious (śivam) (and) consists of all the categories (sarva-tattva-ātmakam). (And) furnished with the circle of the Goddess (devatā-cakra-sañjuṣṭam), it (tad) (becomes) the most elevated --viz. the best-- (uttamam) place of worship (pūjā-dhāma).

That very (tad eva) main maṇḍala or circle (maṇḍalam mukhyam) (is) three tridents constituted by lotus, cakra and ether (tri-triśūla-abja-cakra-kham). Right there (tatra eva) (the Great Yogī) should always worship the circle of the Goddess with sacrifices (devatā-cakram... sadā yajet), both externally and internally (bahis antar).

Preceded by one's own awareness of one's own mantra (sva-sva-mantra-parāmarśa-pūrvam), he should sprinkle (spṛśet) with the (different kinds of) sap —which are abounding in Bliss— that arise from it --i.e. from the main circle-- (tad-janmabhiḥ rasaiḥ ānanda-bahulaiḥ), in accordance with the process of manifestation and withdrawal (sṛṣṭi-saṁhāra-vidhinā)||170-173||

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 Stanzas 174 to 180

तत्स्पर्शरभसोद्बुद्धसंविच्चक्रं तदीश्वरः।
लभते परमं धाम तर्पिताशेषदैवतः॥१७४॥

अनुयागोक्तविधिना द्रव्यैर्हृदयहारिभिः।
तथैव स्वस्वकामर्शयोगादन्तः प्रतर्पयेत्॥१७५॥

The circle of Consciousness is impetuously aroused by its touch (tad-sparśa-rabhasā-udbuddha-saṁvid-cakram). The Lord of that (circle of Consciousness) (tad-īśvaraḥ) attains (labhate) the Supreme (paramam) Abode (dhāma) since all the deities are satisfied (tarpita-aśeṣa-daivataḥ).

In accordance with the rite known as 'subsequent sacrifice' (anuyāga-ukta-vidhinā), (the Guru) should (externally) satisfy (pratarpayet) (the deities) with substances which fascinate the heart (dravyaiā hṛdaya-hāribhiḥ). Likewise (tathā eva), (he should) internally (satisfy the deities) (antar) by means of his awareness of his own Self (sva-svaka-āmarśa-yogāt)||174-175||


कृत्वाधारधरां चमत्कृतिरसप्रोक्षाक्षणक्षालितामात्तैर्मानसतः स्वभावकुसुमैः स्वामोदसन्दोहिभिः।
आनन्दामृतनिर्भरस्वहृदयानर्घार्घपात्रक्रमात्त्वां देव्या सह देहदेवसदने देवार्चयेऽहर्निशम्॥१७६॥

Kṛtvādhāradharāṁ camatkṛtirasaprokṣākṣaṇakṣālitāmāttairmānasataḥ svabhāvakusumaiḥ svāmodasandohibhiḥ|
Ānandāmṛtanirbharasvahṛdayānarghārghapātrakramāttvāṁ devyā saha dehadevasadane devārcaye'harniśam||176||

After making (kṛtvā) the earth a support (ādhāra-dharām), (this earth) which is forever purified by the act of sprinkling the sap of amazement (camatkṛti-rasa-prokṣa-akṣaṇa-kṣālitām), oh God (deva), I honor (arcaye) You (tvām) along with the Goddess (devyā saha) day and night (aharniśam) in the temple of the body (deha-devasadane) with the flowers of the essential nature, (flowers) which bestow their own fragrance (and) which have been obtained (āttaiḥ... sva-bhāva-kusumaiḥ sva-āmoda-sandohibhiḥ) from the mind (mānasataḥ). (I honor You together with the Goddess) in accordance with the way the priceless and small vessel of the my own heart is replete with the nectar of Bliss (ānanda-amṛta-nirbhara-sva-hṛdaya-anargha-arghapātra-kramāt)||176||


श्रीवीरावल्यमर्यादप्रभृतौ शास्त्रसञ्चये।
स एष परमो यागः स्तुतः शीतांशुमौलिना॥१७७॥

Śrīvīrāvalyamaryādaprabhṛtau śāstrasañcaye|
Sa eṣa paramo yāgaḥ stutaḥ śītāṁśumaulinā||177||

In the large quantity of scriptures beginning with venerable Vīrāvali, Amaryāda, etc. (śrī-vīrāvali-amaryāda-prabhṛtau śāstra-sañcaye), that very (saḥ eṣaḥ) supreme (paramaḥ) sacrifice (yāgaḥ) (has been) praised (stutaḥ) by Śītāṁśumauli --lit. 'the One who has the moon on His head', viz. Śiva-- (śītāṁśu-maulinā)||177||


अथवा प्राणवृत्तिस्थं समस्तं देवतागणम्।
पश्येत्पूर्वोक्तयुक्त्यैव तत्रैवाभ्यर्चयेद्गुरुः॥१७८॥

Athavā prāṇavṛttisthaṁ samastaṁ devatāgaṇam|
Paśyetpūrvoktayuktyaiva tatraivābhyarcayedguruḥ||178||

Or (athavā) the Guru (guruḥ) should see (paśyet) the entire (samastam) group of deities (devatā-gaṇam) which dwells in the modes of the vital energy (prāṇa-vṛtti-stham). He should worship (abhyarcayet) right there (tatra eva) by means of the abovementioned device (pūrva-ukta-yuktyā eva)||178||


प्राणाश्रितानां देवीनां ब्रह्मनासादिभेदिभिः।
करन्ध्रैर्विशतापानचान्द्रचक्रेण तर्पणम्॥१७९॥

Prāṇāśritānāṁ devīnāṁ brahmanāsādibhedibhiḥ|
Karandhrairviśatāpānacāndracakreṇa tarpaṇam||179||

The satisfaction (tarpaṇam) of the goddesses who reside in the vital energy (prāṇa-āśritānām devīnām) (is attained) by means of the circle of the moon of apāna which penetrates --i.e. the circle of the moon of apāna penetrates-- through the holes of Ka, i.e. through openings such as Brahmā, nose, etc. (brahma-nāsā-ādi-bhedibhiḥ ka-randhraiḥ viśatā apāna-cāndra-cakreṇa)||179||


एवं प्राणक्रमेणैव तर्पयेद्देवतागणम्।
अचिरात्तत्प्रसादेन ज्ञानसिद्धीरथाश्नुते॥१८०॥

Evaṁ prāṇakrameṇaiva tarpayeddevatāgaṇam|
Acirāttatprasādena jñānasiddhīrathāśnute||180||

He should thus satisfy (evam... tarpayet) the group of deities (devatā-gaṇam) through the method of the vital energy (prāṇa-krameṇa eva). In a short time (acirāt) he indeed obtains (atha āśnute) the supernatural powers of knowledge (jñāna-siddhīḥ) by means of their favor (tad-prasādena)||180||

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 Stanzas 181 to 195

संविन्मात्रस्थितं देवीचक्रं वा संविदर्पणात्।
विश्वाभोगप्रयोगेण तर्पणीयं विपश्चिता॥१८१॥

Saṁvinmātrasthitaṁ devīcakraṁ vā saṁvidarpaṇāt|
Viśvābhogaprayogeṇa tarpaṇīyaṁ vipaścitā||181||

Or (vā), the circle of goddesses (devī-cakram) which resides only in Consciousness (saṁvid-mātra-sthitaṁ) is satisfied (tarpaṇīyam) by the wise man (vipaścitā) through an offering to Consciousness (saṁvid-arpaṇāt) by means of all (kinds of) enjoyment (viśva-ābhoga-prayogeṇa)||181||


यत्र सर्वे लयं यान्ति दह्यन्ते तत्त्वसञ्चयाः।
तां चितिं पश्य कायस्थां कालानलसमप्रभाम्॥१८२॥

Yatra sarve layaṁ yānti dahyante tattvasañcayāḥ|
Tāṁ citiṁ paśya kāyasthāṁ kālānalasamaprabhām||182||

Where (yatra) all of them --i.e. pramātā-s and prameya-s, viz. knowers and knowables-- (sarve) go (yānti), (where) the collections of categories (tattva-sañcayāḥ) are consumed (dahyante), see (paśya) that Consciousness, (burning like a funeral pyre) (tām citim), which dwells in the body (kāya-sthām) (and) has the same splendor as the Fire of Time (kāla-anala-samaprabhām)||182||


शून्यरूपे श्मशानेऽस्मिन्योगिनीसिद्धसेविते।
क्रीडास्थाने महारौद्रे सर्वास्तमितविग्रहे॥१८३॥

स्वरश्मिमण्डलाकीर्णे ध्वंसितध्वान्तसन्ततौ।
सर्वैर्विकल्पैर्निर्मुक्त आनन्दपदकेवले॥१८४॥

असङ्ख्यचितिसम्पूर्णे श्मशाने चितिभीषणे।
समस्तदेवताधारे प्रविष्टः को न सिद्ध्यति॥१८५॥

Śūnyarūpe śmaśāne'sminyoginīsiddhasevite|
Krīḍāsthāne mahāraudre sarvāstamitavigrahe||183||
Svaraśmimaṇḍalākīrṇe dhvaṁsitadhvāntasantatau|
Sarvairvikalpairnirmukta ānandapadakevale||184||
Asaṅkhyacitisampūrṇe śmaśāne citibhīṣaṇe|
Samastadevatādhāre praviṣṭaḥ ko na siddhyati||185||

In this cemetery --i.e. in one's own body-- (śmaśāne asmin) whose form is the void (śūnya-rūpe), which is inhabited by Yoginī-s and Siddha-s (yoginī-siddha-sevite), which is a playground (krīḍā-sthāne), which is very terrible (mahā-raudre), which is the ceased form of all (sarva-astamita-vigrahe), which is teeming with its own circle of rays (sva-raśmi-maṇḍala-ākīrṇe), wherein the expanse of darkness is destroyed (dhvaṁsita-dhvānta-santatau), which is free (nirmukte) from all vikalpa-s or thoughts (sarvaiḥ vikalpaiḥ), wherein there is only the State of Bliss (ānanda-pada-kevale), which is full of innumerable funeral pyres (asaṅkhya-citi-sampūrṇe)... in this cemetery (śmaśāne) which is terrifying due to Consciousness (citi-bhīṣaṇe)... who --i.e. what person?-- (kaḥ), having entered into (this) support for all the deities --viz. having become introverted-- (samasta-devatā-ādhāre praviṣṭaḥ), does not become successful --viz. successful from a spiritual viewpoint-- (na siddhyati)?||183-185||


श्रीमद्वीरावलीशास्त्र इत्थं प्रोवाच भैरवी।
इत्थं यागं विधायादौ तादृशौचित्यभागिनम्॥१८६॥

लक्षैकीयं स्वशिष्यं तं दीक्षयेत्तादृशि क्रमे।
रुद्रशक्त्या तु तं प्रोक्ष्य देवाभ्याशे निवेशयेत्॥१८७॥

भुजौ तस्य समालोक्य रुद्रशक्त्या प्रदीपयेत्।
तयैवास्यार्पयेत्पुष्पं करयोर्गन्धदिग्धयोः॥१८८॥

निरालम्बौ तु तौ तस्य स्थापयित्वा विचिन्तयेत्।
रुद्रशक्त्याकृष्यमाणौ दीप्तयाङ्कुशरूपया॥१८९॥

ततः स स्वयमादाय वस्त्रं बद्धदृशिर्भवेत्।
स्वयं च पातयेत्पुष्पं तत्पाताल्लक्षयेत्कुलम्॥१९०॥

ततोऽस्य मुखमुद्घाट्य पादयोः प्रणिपातयेत्।
हस्तयोर्मूर्ध्नि चाप्यस्य देवीचक्रं समर्चयेत्॥१९१॥

आकर्ष्याकर्षकत्वेन प्रेर्यप्रेरकभावतः।
उक्तं श्रीरत्नमालायां नाभिं दण्डेन सम्पुटम्॥१९२॥

वामभूषणजङ्घाभ्यां नितम्बेनाप्यलङ्कृतम्।
शिष्यहस्ते पुष्पभृते चोदनास्त्रं तु योजयेत्॥१९३॥

यावत्स स्तोभमायातः स्वयं पतति मूर्धनि।
शिवहस्तः स्वयं सोऽयं सद्यःप्रत्ययकारकः॥१९४॥

अनेनैव प्रयोगेण चरुकं ग्राहयेद्गुरुः।
शिष्येण दन्तकाष्ठं च तत्पातः प्राग्वदेव तु॥१९५॥

Śrīmadvīrāvalīśāstra itthaṁ provāca bhairavī|
Itthaṁ yāgaṁ vidhāyādau tādṛśaucityabhāginam||186||
Lakṣaikīyaṁ svaśiṣyaṁ taṁ dīkṣayettādṛśi krame|
Rudraśaktyā tu taṁ prokṣya devābhyāśe niveśayet||187||
Bhujau tasya samālokya rudraśaktyā pradīpayet|
Tayaivāsyārpayetpuṣpaṁ karayorgandhadigdhayoḥ||188||
Nirālambau tu tau tasya sthāpayitvā vicintayet|
Rudraśaktyākṛṣyamāṇau dīptayāṅkuśarūpayā||189||
Tataḥ sa svayamādāya vastraṁ baddhadṛśirbhavet|
Svayaṁ ca pātayetpuṣpaṁ tatpātāllakṣayetkulam||190||
Tato'sya mukhamudghāṭya pādayoḥ praṇipātayet|
Hastayormūrdhni cāpyasya devīcakraṁ samarcayet||191||
Ākarṣyākarṣakatvena preryaprerakabhāvataḥ|
Uktaṁ śrīratnamālāyāṁ nābhiṁ daṇḍena sampuṭam||192||
Vāmabhūṣaṇajaṅghābhyāṁ nitambenāpyalaṅkṛtam|
Śiṣyahaste puṣpabhṛte codanāstraṁ tu yojayet||193||
Yāvatsa stobhamāyātaḥ svayaṁ patati mūrdhani|
Śivahastaḥ svayaṁ so'yaṁ sadyaḥpratyayakārakaḥ||194||
Anenaiva prayogeṇa carukaṁ grāhayedguruḥ|
Śiṣyeṇa dantakāṣṭhaṁ ca tatpātaḥ prāgvadeva tu||195||

Bhairavī (bhairavī) spoke (provāca) in that manner (ittham) in venerable Vīrāvali scripture (śrīmat-vīrāvalī-śāstre).

Firstly (ādau), after performing (vidhāya) the sacrifice (yāgam) in that way (ittham), (the Guru) should initiate (dīkṣayet) his own disciple (sva-śiṣyam tam) —who is one in a hundred thousand (lakṣa-ekīyam) that possesses such a suitableness (tādṛśa-aucitya-bhāginam)— into such a method (tādṛśi krame).

Having sprinkled (prokṣya) him (tam) with the Power of Rudra --i.e. with the Śakti of Śiva-- (rudra-śaktyā tu), (the Guru) should bring (him) (niveśayet) near the God --viz. near Śiva-- (deva-abhyāśe). Having looked (samālokya) at his arms (bhujau tasya), (the Guru) should burst (them) into flames (pradīpayet) with the Power of Rudra (rudra-śaktyā).

(Afterward,) with that very (Power of Rudra) (tayā eva), (the Guru) should place (arpayet) a flower (puṣpam) in his hands --i.e. in the hands of his disciple--, which are smeared with a fragrant mixture (made out of sandal, camphor, etc.) (asya... karayoḥ gandha-digdhayoḥ).

(Now,) having established (sthāpayitvā) those two (arms) (tau) of his --viz. of the disciple-- (tasya) in a supportless condition (nirālambau tu), (the Guru) should ponder over (vicintayet) (such arms) as being pulled (ākṛṣyamāṇau) by the blazing Power of Rudra (rudra-śaktyā... dīptayā) (appearing) in the form of a goad (aṅkuśa-rūpayā).

After that (tatas), having he himself --i.e. the disciple-- taken/accepted (saḥ svayam ādāya) the cloth (vastram), he puts a blindfold on his eyes --lit. he becomes blind-folded-- (baddha-dṛśiḥ bhavet). And (ca) he himself (svayam) lets the flower fall (pātayet puṣpam). From that fall (tad-pātāt), (the Guru) perceives (lakṣayet) the Kula (of his disciple) (kulam).

Afterward (tatas), having uncovered (udghāṭya) his (asya) face (mukham), he --i.e. the disciple-- falls prostrate before (praṇipātayet) the feet (of the Guru) (pādayoḥ). (Then the Guru) worships (samarcayet) the circle of the Goddess (devī-cakraṁ) on his hands and also on his head --viz. in the hands and head of the disciple-- (hastayoḥ mūrdhni ca api asya). (Why is this so?) Because (the circle) pulls and is pulled, urges and is urged (ākarṣya-ākarṣakatvena prerya-preraka-bhāvataḥ).

It has been said (uktam) in venerable Ratnamālā (śrī-ratnamālāyām): ... the navel --i.e. the letter 'kṣa' residing in the navel-- (nābhim) enclosed (sampuṭam) by the shaft (of the trident) --i.e. the letter 'ra'-- (daṇḍena) (and) adorned (alaṅkṛtam) by the left ornament and the left shank --i.e. the letters 'ū' and 'au'-- (vāma-bhūṣaṇa-jaṅghābhyāṁ), and also (api) by the buttock(s) --i.e. the letter 'ma'-- (nitambena) --the final result is the 'kṣrūaum' mantra, which is called 'the impelling weapon'--. (The Guru) should place (yojayet) the impelling weapon --viz. 'kṣrūaum'-- (codana-astram tu) in the hand of the disciple which carries a flower (śiṣya-haste puṣpa-bhṛte).

As soon as (yāvat) it --viz. the hand of the disciple or the hand of Śiva-- (saḥ) gets paralyzed (stobham āyātaḥ), it falls (patati) by itself (svayam) on the head --viz. on the head of the disciple-- (mūrdhani). That very (saḥ ayam) hand of Śiva (śiva-hastaḥ) itself (svayam) immediately produces 'pratyaya' or 'firm conviction' (sadyas-pratyaya-kārakaḥ).

By this very means (anena eva prayogeṇa), (the Guru) should make (the disciple) take (grāhayet) the oblation (carukam). And (ca) (with reference to the act of dropping) the toothpick (danta-kāṣṭham) by the disciple (śiṣyeṇa), its fall (tad-pātaḥ) (is interpreted) as before --i.e. as Abhinavagupta explained in the chapter 15-- (prāk-vat) indeed (eva tu)||186-195||

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 Stanzas 196 to 200

करस्तोभो नेत्रपटग्रहात्प्रभृति यः किल।
दन्तकाष्ठसमादानपर्यन्तस्तत्र लक्षयेत्॥१९६॥

तीव्रमन्दादिभेदेन शक्तिपातं तथाविधम्।
इत्येष समयी प्रोक्तः श्रीपूर्वे करकम्पतः॥१९७॥

Karastobho netrapaṭagrahātprabhṛti yaḥ kila|
Dantakāṣṭhasamādānaparyantastatra lakṣayet||196||
Tīvramandādibhedena śaktipātaṁ tathāvidham|
Ityeṣa samayī proktaḥ śrīpūrve karakampataḥ||197||

There (tatra), (in) the paralyzation of the hand (kara-stobhaḥ) which (yaḥ kila) begins with (prabhṛti) grabbing the blindfold (netrapaṭa-grahāt) (and) ends in the act of taking the toothpick (danta-kāṣṭha-samādāna-paryantaḥ), (the Guru) perceives (lakṣayet) such a descent of Power (śakti-pātam tathāvidham) according to the divisions of intense, weak, etc. (tīvra-manda-ādi-bhedena). Thus (iti), in venerable Mālinīvijayottaratantra (śrī-pūrve), he --i.e. the disciple-- (eṣaḥ) is said to be (proktaḥ) a 'samayī' (samayī) if his hand trembles --lit. due to the trembling of (his) hand-- (kara-kampataḥ)||196-197||


समयी तु करस्तोभादिति श्रीभोगहस्तके।
चर्वेव वा गुरुर्दद्याद्वामामृतपरिप्लुतम्॥१९८॥

निःशङ्कं ग्रहणाच्छक्तिगोत्रो मायोज्झितो भवेत्।
सकम्पस्त्वाददानः स्यात्समयी वाचनादिषु॥१९९॥

कालान्तरेऽध्वसंशुद्ध्या पालनात्समयस्थितेः।
सिद्धिपात्रमिति श्रीमदानन्देश्वर उच्यते॥२००॥

Samayī tu karastobhāditi śrībhogahastake|
Carveva vā gururdadyādvāmāmṛtapariplutam||198||
Niḥśaṅkaṁ grahaṇācchaktigotro māyojjhito bhavet|
Sakampastvādadānaḥ syātsamayī vācanādiṣu||199||
Kālāntare'dhvasaṁśuddhyā pālanātsamayasthiteḥ|
Siddhipātramiti śrīmadānandeśvara ucyate||200||

But (tu) in venerable Bhogahastaka (śrī-bhogahastake), (the disciple is) a samayī (samayī) 'if his hands gets paralyzed --lit. due to the paralysis of (his) hands-- (kara-stobhāt iti).

Or (vā) the Guru (guruḥ) should give (dadyāt) (the disciple) an oblation (caruḥ eva) dipped in the nectar of the left-handed path (vāma-amṛta-pariplutam).

From taking (that oblation) free from doubt --i.e. without hesitating even a fraction of a second-- (niḥśaṅkam grahaṇāt), (the disciple) becomes (bhavet) free from Māyā (māyā-ujjhitaḥ) (and a member of) the spiritual clan of Śakti (śakti-gotraḥ).

But (tu) (if the disciple) receiving (the oblation dipped in the nectar of the left-handed path) (ādadānaḥ) trembles --lit. he is with trembling or tremor-- (sa-kampaḥ), he is (syāt) a samayī (samayī) (who is fit) for reciting (scriptures), etc. (vācana-ādiṣu).

After some time (kālāntare), having observed the rules (of the scriptures) --lit. by observing, by maintaining the rules-- (pālanāt samaya-sthiteḥ), (such a samayī becomes) a receptacle for Siddhi --i.e. for Liberation and good fortune/prosperity-- (siddhi-pātram) by means of a complete purification of the (six) courses (adhva-saṁśuddhyā). So (iti) it has been said (ucyate) in venerable Ānandeśvara (śrīmat-ānandeśvare)||198-200||

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 Stanzas 201 to 213

यदा तु पुत्रकं कुर्यात्तदा दीक्षां समाचरेत्।
उक्तं श्रीरत्नमालायां नादिफान्तां ज्वलत्प्रभाम्॥२०१॥

न्यस्येच्छिखान्तं पतति तेनात्रेदृक्क्रमो भवेत्।
प्रोक्षितस्य शिशोर्न्यस्तप्रोक्तशोध्याध्वपद्धतेः॥२०२॥

ऋजुदेहजुषः शक्तिं पादान्मूर्धान्तमागताम्।
पाशान्दहन्तीं सन्दीप्तां चिन्तयेत्तन्मयो गुरुः॥२०३॥

उपविश्य ततस्तस्य मूलशोध्यात्प्रभृत्यलम्।
अन्तशोध्यावसानान्तां दहन्तीं चिन्तयेत्क्रमात्॥२०४॥

एवं सर्वाणि शोध्यानि तत्त्वादीनि पुरोक्तवत्।
दग्ध्वा लीनां शिवे ध्यायेन्निष्कले सकलेऽथवा॥२०५॥

योगिना योजिता मार्गे सजातीयस्य पोषणम्।
कुरुते निर्दहत्यन्यद्भिन्नजातिकदम्बकम्॥२०६॥

Yadā tu putrakaṁ kuryāttadā dīkṣāṁ samācaret|
Uktaṁ śrīratnamālāyāṁ nādiphāntāṁ jvalatprabhām||201||
Nyasyecchikhāntaṁ patati tenātredṛkkramo bhavet|
Prokṣitasya śiśornyastaproktaśodhyādhvapaddhateḥ||202||
Ṛjudehajuṣaḥ śaktiṁ pādānmūrdhāntamāgatām|
Pāśāndahantīṁ sandīptāṁ cintayettanmayo guruḥ||203||
Upaviśya tatastasya mūlaśodhyātprabhṛtyalam|
Antaśodhyāvasānāntāṁ dahantīṁ cintayetkramāt||204||
Evaṁ sarvāṇi śodhyāni tattvādīni puroktavat|
Dagdhvā līnāṁ śive dhyāyenniṣkale sakale'thavā||205||
Yoginā yojitā mārge sajātīyasya poṣaṇam|
Kurute nirdahatyanyadbhinnajātikadambakam||206||

However (tu), when (yadā) (the Guru) is in the process of making --lit. would make-- (kuryāt) a putraka or spiritual son (putrakam), then (tadā) he should perform (samācaret) the initiation (dīkṣām).

It has been said (uktam) in venerable Ratnamālā (śrī-ratnamālāyām): (The Guru) should place (on the body of the disciple) (nyasyet) the One who starts with 'na' and ends in 'pha' --i.e. the Mālinī arrangement of the Sanskrit alphabet-- (na-ādi-pha-antām), which has the splendor of a flame (jvalat-prabhām) (from the foot) up to the end of śikhā (in the crown of the head) (śikhā-antam). (As a result, the disciple) falls (to the ground) (patati). On that account (tena), such a method (īdṛk-kramaḥ) has to do with this --i.e. it is related to initiation of the putraka or spiritual son-- (atra... bhavet).

The Guru (guruḥ) who consists of That --viz. of Śakti-- (tad-mayaḥ) should ponder over (cintayet) the Śakti (śaktim) of the disciple who has been sprinkled upon (prokṣitasya śiśoḥ), on whose line of courses the aforesaid purification has been applied (nyasta-prokta-śodhya-adhva-paddhateḥ) (and) who has (his) body upright (ṛju-deha-juṣaḥ). (The Guru should ponder over that Śakti) as coming (āgatām) from the foot (pādāt) up to the head (mūrdha-antam), as flaming (sandīptām) (and) burning the bonds (of such a disciple) (pāśān dahantīm).

After that --i.e. after being standing up-- (tatas), once (the disciple) is sitting (upaviśya), (the Guru) should gradually ponder over (cintayet kramāt) (the Śakti of the disciple) as burning (his bonds) (dahantīm), completely (alam), beginning (prabhṛti) from the purification of the root (mūla-śodhyāt) (and) ending in the final purification --in the crown of the head-- (anta-śodhya-avasāna-antām).

After burning (dagdhvā) in this way (evam), such as it was expressed before (purā-ukta-vat), all (sarvāṇi) the categories, etc. (tattva-ādīni) to be purified (śodhyāni), (the Guru) should meditate (dhyāye) (on the Śakti of the disciple) as dissolved (līnām) in Śiva (śive), (whether in His aspect) without parts --it refers to the putraka or spiritual son, etc.-- (niṣkale) or (athavā) with parts --it refers to the sādhaka or adept-- (sakale).

(The Śakti) fastened (yojitā) by the Yogī (yoginā) to the path --i.e. to the Central Abode-- (mārge) nourishes (poṣaṇam kurute) that which is of the same kind --viz. Consciousness-- (sajātīyasya) (and) consumes --i.e. burns-- (nirdahati) the other (anyat), i.e. the multitude (of things belonging to) a different kind --viz. mala-s or impurities, etc.-- (bhinna-jāti-kadambakam)||201-206||


अनया शोध्यमानस्य शिशोस्तीव्रादिभेदतः।
शक्तिपाताच्चितिव्योमप्राणनान्तर्बहिस्तनूः॥२०७॥

आविशन्ती रुद्रशक्तिः क्रमात्सूते फलं त्विदम्।
आनन्दमुद्भवं कम्पं निद्रां घूर्णिं च देहगाम्॥२०८॥

Anayā śodhyamānasya śiśostīvrādibhedataḥ|
Śaktipātāccitivyomaprāṇanāntarbahistanūḥ||207||
Āviśantī rudraśaktiḥ kramātsūte phalaṁ tvidam|
Ānandamudbhavaṁ kampaṁ nidrāṁ ghūrṇiṁ ca dehagām||208||

The Power of Rudra (rudra-śaktiḥ), penetrating (āviśantī) into Consciousness, space, vital energy as well as the internal and external body (citi-vyoma-prāṇanā-antar-bahis-tanūḥ) of the disciple whose mind is to be purified (śodhya-mānasya śiśoḥ) by Herself --i.e. by the Śakti or Power of Rudra-- (anayā) through a descent of Power in the category of 'intense', etc. (tīvra-ādi-bhedataḥ śakti-pātāt), brings about (sūte), in due order (kramāt), these --lit. this-- (idam) fruit(s) (phalam tu): Bliss (ānandam), elevation --i.e. the sensation of emerging-- (udbhavam), tremor (kampam), sleep (nidrām) and (ca) bodily staggering (ghūrṇim... deha-gām)||207-208||


एवं स्तोभितपाशस्य योजितस्यात्मनः शिवे।
शेषभोगाय कुर्वीत सृष्टिं संशुद्धतत्त्वगाम्॥२०९॥

Evaṁ stobhitapāśasya yojitasyātmanaḥ śive|
Śeṣabhogāya kurvīta sṛṣṭiṁ saṁśuddhatattvagām||209||

Thus (evam), (the Guru) should produce (kurvīta) a manifestation (sṛṣṭim) composed of pure categories (saṁśuddha-tattva-gām) for the self (of the disciple) —whose bond has ceased (and) who is fastened to Śiva— to enjoy in the remainder (of his life) (stobhita-pāśasya yojitasya ātmanaḥ śive śeṣa-bhogāya)||209||


अथवा कस्यचिन्नैवमावेशस्तद्दहेदिमम्।
बहिरन्तश्चोक्तशक्त्या पतेदित्थं स भूतले॥२१०॥

यस्य त्वेवमपि स्यान्न तमत्रोपलवत्त्यजेत्।
अथ सप्रत्ययां दीक्षां वक्ष्ये तुष्टेन धीमता॥२११॥

शम्भुनाथेनोपदिष्टां दृष्टां सद्भावशासने।
सुधाग्निमरुतो मन्दपरकालाग्निवायवः॥२१२॥

वह्निसौधासुकूटाग्निवायुः सर्वे सषष्ठकाः।
एतत्पिण्डत्रयं स्तोभकारि प्रत्येकमुच्यते॥२१३॥

Athavā kasyacinnaivamāveśastaddahedimam|
Bahirantaścoktaśaktyā pateditthaṁ sa bhūtale||210||
Yasya tvevamapi syānna tamatropalavattyajet|
Atha sapratyayāṁ dīkṣāṁ vakṣye tuṣṭena dhīmatā||211||
Śambhunāthenopadiṣṭāṁ dṛṣṭāṁ sadbhāvaśāsane|
Sudhāgnimaruto mandaparakālāgnivāyavaḥ||212||
Vahnisaudhāsukūṭāgnivāyuḥ sarve saṣaṣṭhakāḥ|
Etatpiṇḍatrayaṁ stobhakāri pratyekamucyate||213||

Or (athavā), (if) there was no absorption (na... āveśaḥ) in this way (evam) for him, (for the disciple) --lit. of someone-- (kasyacid), therefore (tad) (the Guru) should burn (dahet) him (imam) outside (bahis) and (ca) inside (antar) with the aforesaid Power --i.e. with the Power of Rudra-- (ukta-śaktyā). He --the disciple-- (saḥ) should thus fall (patet ittham) to the ground (bhū-tale). But (tu) (if) even so (evam api), (absorption) is not happening (syāt na) to him --lit. 'to whom', i.e. to the disciple-- (yasya), (then the Guru) should (right) here abandon (atra... tyajet) him (tam) like a rock (upala-vat).

Now (atha), I will speak (vakṣye) about a sure initiation (sapratyayām dīkṣām) taught (upadiṣṭām) by pleased and wise Śambhunātha (tuṣṭena dhīmatā śambhunāthena), (and) which (also) occurs --lit. seen-- (dṛṣṭām) in the doctrine of Sadbhāva --i.e. in venerable Tantrasadbhāva-- (sadbhāva-śāsane):

"Nectar --the letter 'sa'--, fire --the letter 'ra'-- and wind --the letter 'ya'-- --viz. the final result is 'Sry'-- (sudhā-agni-marutaḥ). Weak --the letter 'ḍa'--, subsequent (with reference to 'weak') --the letter 'ḍha'--, Kāla or Death --the letter 'ma'--, fire --the letter 'ra'-- and wind --the letter 'ya'-- --viz. the final result is 'Ḍḍhmry'-- (manda-para-kāla-agni-vāyavaḥ). Fire --the letter 'ra'--, nectarean (soma) --i.e. the letter 'sa'--, breath --the letter 'ha'--, the letter 'kṣa', fire --the letter 'ra'-- and wind --the letter 'ya'-- --viz. the final result is 'Rshkṣry'-- (vahni-saudha-asu-kūṭa-agni-vāyuḥ). All (those three combinations of letters) (sarve) are furnished with the sixth vowel --i.e. the vowel 'ū'-- (sa-ṣaṣṭhakāḥ) (and, according to Jayaratha, the great commentator of Tantrāloka, a final Anusvāra --'ṁ'-- should be added too).

Each of these (etad... pratyekam) three masses (of letters) --viz. Sryūṁ, Ḍḍhmryūṁ and Rshkṣryūṁ-- (piṇḍa-trayam) is said to (ucyate) produce a cessation (of bondage) (stobha-kāri)"||210-213||

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 Stanzas 214 to 220

शक्तिबीजं स्मृतं यच्च न्यस्येत्सार्वाङ्गिकं तु तत्।
हृच्चक्रे न्यस्यते मन्त्रो द्वादशस्वरभूषितः॥२१४॥

जपाकुसुमसङ्काशं चैतन्यं तस्य मध्यतः।
वायुना प्रेरितं चक्रं वह्निना परिदीपितम्॥२१५॥

तद्ध्यायेच्च जपेन्मन्त्रं नामान्तरितयोगतः।
निमेषार्धात्तु शिष्यस्य भवेत्स्तोभो न संशयः॥२१६॥

Śaktibījaṁ smṛtaṁ yacca nyasyetsārvāṅgikaṁ tu tat|
Hṛccakre nyasyate mantro dvādaśasvarabhūṣitaḥ||214||
Japākusumasaṅkāśaṁ caitanyaṁ tasya madhyataḥ|
Vāyunā preritaṁ cakraṁ vahninā paridīpitam||215||
Taddhyāyecca japenmantraṁ nāmāntaritayogataḥ|
Nimeṣārdhāttu śiṣyasya bhavetstobho na saṁśayaḥ||216||

"(The Guru) should place (nyasyet) that (tad) which (yad ca) is called (smṛtam) the seed of Śakti --the letter 'ī' plus Māyā-- (śakti-bījam) on all the limbs (of the disciple) (sārvāṅgikam tu). The mantra --the letter 'ha'-- (mantraḥ), ornamented with the twelve vowels (dvādaśa-svara-bhūṣitaḥ), is placed (nyasyate) on the cakra of the heart (hṛd-cakre).

Consciousness (caitanyam), looking like a china rose flower (japā-kusuma-saṅkāśam), (emerges) from the center (madhyatas) of that (mantra --the letter 'ha'--) (tasya).

(The Guru) should meditate (dhyāyet) on that (tad) group (of mantra-s) (cakram) as urged (preritam) by wind --by the letter 'ya'-- (vāyunā) (and) totally inflamed (paridīpitam) by fire --by the letter 'ra'-- (vahninā). And (ca) (the Guru) should mutter (japet) the mantra --one among the three masses of letters, viz. either Sryūṁ or Ḍḍhmryūṁ or Rshkṣryūṁ-- (mantram) by inserting the name (of the disciple being initiated among the mantra-s) --i.e. 'mantra, name of the initiated disciple, mantra again, and so on'-- (nāma-antarita-yogataḥ). (Then,) in half a twinkling of the eyes (nimeṣa-ardhāt tu), there is (bhavet) without doubt (na saṁśayaḥ) a cessation (stobhaḥ) of disciple('s bondage) (śiṣyasya)"||214-216||


आत्मानं प्रेक्षते देवि तत्त्वे तत्त्वे नियोजितः।
यावत्प्राप्तः परं तत्त्वं तदा त्वेष न पश्यति॥२१७॥

अनेन क्रमयोगेन सर्वाध्वानं स पश्यति।
अथवा सर्वशास्त्राण्यप्युद्ग्राहयति तत्क्षणात्॥२१८॥

Ātmānaṁ prekṣate devi tattve tattve niyojitaḥ|
Yāvatprāptaḥ paraṁ tattvaṁ tadā tveṣa na paśyati||217||
Anena kramayogena sarvādhvānaṁ sa paśyati|
Athavā sarvaśāstrāṇyapyudgrāhayati tatkṣaṇāt||218||

"Oh Goddess (devi), (when the disciple is) connected with (niyojitaḥ) each category (tattve tattve), he perceives (prekṣate) himself (ātmānam). But (tu) as soon as (yāvat) he attains the Supreme Principle (prāptaḥ param tattvam), then (tadā) he (eṣaḥ) does not (na) perceives (himself) (paśyati).

By means of this process (anena krama-yogena), he (saḥ) perceives (paśyati) all the (six) courses (sarva-adhvānam). Or (athavā) he immediately comprehends (udgrāhayati tatkṣaṇāt) all the scriptures (sarva-śāstrāṇi api)"||217-218||


पृथक्तत्त्वविधौ दीक्षां योग्यतावशवर्तिनः।
तत्त्वाभ्यासविधानेन सिद्धयोगी समाचरेत्॥२१९॥

इति सन्दीक्षितस्यास्य मुमुक्षोः शेषवर्तने।
कुलक्रमेष्टिरादेश्या पञ्चावस्थासमन्विता॥२२०॥

Pṛthaktattvavidhau dīkṣāṁ yogyatāvaśavartinaḥ|
Tattvābhyāsavidhānena siddhayogī samācaret||219||
Iti sandīkṣitasyāsya mumukṣoḥ śeṣavartane|
Kulakrameṣṭirādeśyā pañcāvasthāsamanvitā||220||

In the case of (a disciple) who is in possession of (the right) fitness (yogyatā-vaśa-vartinaḥ), the perfected Yogī --viz. the Guru-- (siddha-yogī) should carry out (samācaret) (his) initiation (dīkṣām) into the ways of a separate category (pṛthak-tattva-vidhau) through a means of practice which is suitable for (that) category (tattva-abhyāsa-vidhānena).

Thus (iti), with reference to the mode of living --i.e. with reference to the behavior-- during the remainder (śeṣa-vartane) (of the life) of this (yogī) who desires Liberation and has been totally initiated (sandīkṣitasya asya mumukṣoḥ), the sacrifice (which follows) the method of the Kula (school) (kula-krama-iṣṭiḥ) is to be taught (ādeśyā) in connection with the five states (pañca-avasthā-samanvitā)||219-220||

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 Stanzas 221 to 230

जाग्रदादिषु संवित्तिर्यथा स्यादनपायिनी।
कुलयागस्तथादेश्यो योगिनीमुखसंस्थितः॥२२१॥

Jāgradādiṣu saṁvittiryathā syādanapāyinī|
Kulayāgastathādeśyo yoginīmukhasaṁsthitaḥ||221||

Just as (yathā) Consciousness (saṁvittiḥ) exists (syāt) constantly in the same state (anapāyinī) in wakefulness, etc. (jāgrat-ādiṣu), so (tathā) the Kula sacrifice (kula-yāgaḥ) which remains in the mouth of the Yoginī-s (yoginī-mukha-saṁsthitaḥ) is to be taught (ādeśyaḥ)||221||


सर्वं जाग्रति कर्तव्यं स्वप्ने प्रत्येकमन्त्रगम्।
निवार्य सुप्ते मूलाख्यः स्वशक्तिपरिबृंहितः॥२२२॥

तुर्ये त्वेकैव दूत्याख्या तदतीते कुलेशिता।
स्वशक्तिपरिपूर्णानामित्थं पूजा प्रवर्तते॥२२३॥

Sarvaṁ jāgrati kartavyaṁ svapne pratyekamantragam|
Nivārya supte mūlākhyaḥ svaśaktiparibṛṁhitaḥ||222||
Turye tvekaiva dūtyākhyā tadatīte kuleśitā|
Svaśaktiparipūrṇānāmitthaṁ pūjā pravartate||223||

In wakefulness (jāgrati), the whole (multitude of mantra-s) (sarvam) must be used as objects of worship --lit. must be accomplished-- (kartavyam). In dreaming (svapne), (the whole multitude of mantra-s) resides in one single mantra (pratyeka-mantra-gam). In deep sleep (supte), after suppressing (the whole multitude of mantra-s) --i.e. after discarding the whole multitude of mantra-s-- (nivārya), that which is called 'the root (of the whole multitude of mantra-s)' --i.e. the group of three Bhairava-s-- (mūla-ākhyaḥ) furnished with its own śakti-s or powers --viz. Parā, etc.-- (sva-śakti-paribṛṁhitaḥ) (is to be worshiped).

Nonetheless (tu), in Turya --in the Fourth State-- (turye), only one (deity) (ekā eva) called 'the female sexual partner' --i.e. this is Kuleśvarī, the Mistress of Kula-- (dūti-ākhyā) (is to be honored). (And) in the one which is beyond It, i.e. beyond Turya --viz. in Turyātīta or the Fifth State-- (tad-atīte), (only) the Lord of Kula --i.e. Śiva-- (kula-īśitā) (is to be worshiped). Worship (pūjā) takes place (pravartate) in this way (ittham) for the ones who are completely full of their own śakti-s or powers (sva-śakti-paripūrṇānām)||222-223||


पिण्डस्थादि च पूर्वोक्तं सर्वातीतावसानकम्।
अवस्थापञ्चकं प्रोक्तभेदं तस्मै निरूपयेत्॥२२४॥

Piṇḍasthādi ca pūrvoktaṁ sarvātītāvasānakam|
Avasthāpañcakaṁ proktabhedaṁ tasmai nirūpayet||224||

(The Guru) should explain (nirūpayet) to him --to the disciple who is completely initiated and desirous of Liberation-- (tasmai) the group of five states (avasthā-pañcakam) —endowed with the aforesaid division --i.e. with the division that was described by Abhinavagupta in the chapter 10 of Tantrāloka-- (prokta-bhedam)— starting with the one that resides in the bodily frame (piṇḍa-stha-ādi) (and) ending with (the State) beyond all (sarva-atīta-avasānakam), as mentioned before (pūrva-uktam)||224||


साधकस्य बुभुक्षोस्तु सम्यग्योगाभिषेचनम्।
तत्रेष्ट्वा विभवैर्देवं हेमादिमयमव्रणम्॥२२५॥

दीपाष्टकं रक्तवर्तिसर्पिषापूर्य बोधयेत्।
कुलाष्टकेन तत्पूज्यं शङ्खे चापि कुलेश्वरौ॥२२६॥

आनन्दामृतसम्पूर्णे शिवहस्तोक्तवर्त्मना।
तेनाभिषिञ्चेत्तं पश्चात्स कुर्यान्मन्त्रसाधनम्॥२२७॥

आचार्यस्याभिषेकोऽयमधिकारान्वितः स तु।
कुर्यात्पिष्टादिभिश्चास्य चतुष्षष्टिं प्रदीपकान्॥२२८॥

अष्टाष्टकेन पूज्यास्ते मध्ये प्राग्वत्कुलेश्वरौ।
शिवहस्तोक्तयुक्त्यैव गुरुमप्यभिषेचयेत्॥२२९॥

Sādhakasya bubhukṣostu samyagyogābhiṣecanam|
Tatreṣṭvā vibhavairdevaṁ hemādimayamavraṇam||225||
Dīpāṣṭakaṁ raktavartisarpiṣāpūrya bodhayet|
Kulāṣṭakena tatpūjyaṁ śaṅkhe cāpi kuleśvarau||226||
Ānandāmṛtasampūrṇe śivahastoktavartmanā|
Tenābhiṣiñcettaṁ paścātsa kuryānmantrasādhanam||227||
Ācāryasyābhiṣeko'yamadhikārānvitaḥ sa tu|
Kuryātpiṣṭādibhiścāsya catuṣṣaṣṭiṁ pradīpakān||228||
Aṣṭāṣṭakena pūjyāste madhye prāgvatkuleśvarau|
Śivahastoktayuktyaiva gurumapyabhiṣecayet||229||

(Now) the correct consecration into Yoga (samyak-yoga-abhiṣecanam) of the sādhaka or adept who desires to enjoy (sādhakasya bubhukṣoḥ tu):

In this (rite) (tatra), after having sacrificed to/worshiped (iṣṭvā) the God (devam) in accordance with the wealth (of the disciple) (vibhavaiḥ), (the Guru) should kindle --lit. should arouse-- (bodhayet) an impeccable (avraṇam) set of eight lamps (dīpa-aṣṭakaṁ) made out of gold, etc. (hema-ādi-mayam), after filling (them) with clarified butter (and furnishing them) with red wicks (rakta-varti-sarpiṣā-pūrya).

That (impeccable set of eight lamps) (tad) is to be worshiped (pūjyam) as the group of eight (goddesses of) Kula (kula-aṣṭakena), and (ca) the Lord and the Mistress of Kula (kula-īśvarau) (are) also (to be worshiped) (api) in the conch-shell (śaṅkhe) totally full of the Nectar of Bliss (ānanda-amṛta-sampūrṇe).

By the aforesaid method of the hand of Śiva (śiva-hasta-ukta-vartmanā), (the Guru) should consecrate (abhiṣiñcet) him --i.e. his disciple-- (tam) by means of that --viz. by means of the conch-shell-- (tena). Afterward (paścāt), he --the sādhaka or adept who desires to enjoy-- (saḥ) should do (kuryāt) the mantra practice --lit. the means (known as) mantra-- (mantra-sādhanam).

This (ayam) (is) the consecration (abhiṣekaḥ) of the Ācārya or Teacher (ācāryasya):

He --i.e. the Guru-- (saḥ tu) who is possessed of authority (adhikāra-anvitaḥ) should make (kuryāt) sixty-four (catuṣṣaṣṭim) small lamps (pradīpakān) for him (asya) by using flour, etc. --according to Jayaratha, the great commentator of Tantrāloka, 'etc.' means 'valmīka-mṛd' or earth of an anthill, etc.... and I would add 'water' too-- (piṣṭa-ādibhiḥ).

They --i.e. those sixty-four lamps-- (te) are to be worshiped (pūjyāḥ) as the sixty-four (goddesses of Kula) (aṣṭa-aṣṭakena). The Lord and the Mistress of Kula (kula-īśvarau) (are to be honored) as before --viz. by using the conch-shell again-- (prāk-vat) in the center (madhye). (The Guru) should also consecrate (him) (api abhiṣecayet) as Guru (gurum) by means of the above-mentioned device of the hand of Śiva (śiva-hasta-ukta-yuktyā eva)||225-229||


अभिषिक्ताविमावेवं सर्वयोगिगणेन तु।
विदितौ भवतस्तत्र गुरुर्मोक्षप्रदो भवेत्॥२३०॥

Abhiṣiktāvimāvevaṁ sarvayogigaṇena tu|
Viditau bhavatastatra gururmokṣaprado bhavet||230||

(According to Mālinīvijayottaratantra 11.46:) "These two --i.e. the sādhaka or adept and the Ācārya or Teacher-- (imau) who have been thus consecrated (abhiṣiktau... evam), are known and celebrated (viditau) by the entire group of Yogī-s (sarva-yogi-gaṇena tu). Your (bhavatas tatra) Guru (guruḥ) is (bhavet) the one who confers Liberation (mokṣa-pradaḥ) --i.e. from the two (adept and Teacher), the Guru is the one who bestows Liberation, viz. the Teacher, because the adept can only bestow supernatural powers, this is what is about to be explained--"||230||

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 Stanzas 231 to 247

तात्पर्यमस्य पादस्य स सिद्धीः सम्प्रयच्छति।
गुरुर्यः साधकः प्राक्स्यादन्यो मोक्षं ददात्यलम्॥२३१॥

अनयोः कथयेज्ज्ञानं त्रिविधं सर्वमप्यलम्।
स्वकीयाज्ञां च वितरेत्स्वक्रियाकरणं प्रति॥२३२॥

Tātparyamasya pādasya sa siddhīḥ samprayacchati|
Gururyaḥ sādhakaḥ prāksyādanyo mokṣaṁ dadātyalam||231||
Anayoḥ kathayejjñānaṁ trividhaṁ sarvamapyalam|
Svakīyājñāṁ ca vitaretsvakriyākaraṇaṁ prati||232||

(This is) the meaning (tātparyam) of this pāda --i.e. of the last fourth part of the previous stanza, viz. 'gururmokṣaprado bhavet' - 'Guru is the one who confers Liberation'-- (asya pādasya):

The guru (saḥ... guruḥ), who (yaḥ) is (syāt) an adept (sādhakaḥ) in the first place (prāk), grants (samprayacchati) supernatural powers (siddhīḥ). The other --i.e. the Teacher or Ācārya/Guru-- (anyaḥ) gives (dadāti) Liberation (mokṣam) adequately/sufficiently/exceedingly (alam).

(The Guru performing the consecration) should also communicate (kathayet... api) to these two --adept and Teacher-- (anayoḥ) the whole triple knowledge (jñānam trividham sarvam) in an adequate way (alam), and (ca) he should (also) grant (vitaret) his own authority (svakīya-ājñām) with respect to performing his own rite --i.e. initiation, etc.-- (sva-kriyā-karaṇam)||231-232||


षट्कं कारणसञ्ज्ञं यत्तथा यः परमः शिवः।
साकं भैरवनाथेन तदष्टकमुदाहृतम्॥२३३॥

प्रत्येकं तस्य सार्वात्म्यं पश्यंस्तां वृत्तिमात्मगाम्।
चक्षुरादौ सङ्क्रमयेद्यत्र यत्रेन्द्रिये गुरुः॥२३४॥

स एव पूर्णैः कलशैरभिषेकः परः स्मृतः।
विना बाह्यैरपीत्युक्तं श्रीवीरावलिभैरवे॥२३५॥

Ṣaṭkaṁ kāraṇasañjñaṁ yattathā yaḥ paramaḥ śivaḥ|
Sākaṁ bhairavanāthena tadaṣṭakamudāhṛtam||233||
Pratyekaṁ tasya sārvātmyaṁ paśyaṁstāṁ vṛttimātmagām|
Cakṣurādau saṅkramayedyatra yatrendriye guruḥ||234||
Sa eva pūrṇaiḥ kalaśairabhiṣekaḥ paraḥ smṛtaḥ|
Vinā bāhyairapītyuktaṁ śrīvīrāvalibhairave||235||

The group of six (ṣaṭkam) which is called 'causal' (kāraṇa-sañjñam yad) as well as (tathā) the Śiva (śivaḥ) who (is called) (yaḥ) Supreme (paramaḥ), along with (sākam) Bhairavanātha --viz. Lord Bhairava-- (bhairava-nāthena), is said to be (tad... udāhṛtam) the group of eight (aṣṭakam).

Seeing (paśyan) each (pratyekam) of those (realities) --lit. of that-- (tasya) as identical with all (or as the State of the Self of all) (sārvātmyam), the Guru (guruḥ) should transfer (saṅkramayet) that nature or modality (tām vṛttim) which resides in himself --in the Guru himself-- (ātma-gām) to the eye, etc. (of his disciple) (cakṣus-ādau), i.e. to any indriya (of his disciple) (yatra indriye).

That (saḥ eva) is known as (smṛtaḥ) supreme (paraḥ) consecration (abhiṣekaḥ) (which is performed) with full pots (pūrṇaiḥ kalaśaiḥ). (It is) certainly (api) (performed) without (vinā) external (pots) (bāhyaiḥ). It has been so said (iti uktam) in venerable Vīrāvalibhairava (śrī-vīrāvalibhairave)||233-235||


सद्य एव तु भोगेप्सोर्योगात्सिद्धतमो गुरुः।
कुर्यात्सद्यस्तथाभीष्टफलदं वेधदीक्षणम्॥२३६॥

Sadya eva tu bhogepsoryogātsiddhatamo guruḥ|
Kuryātsadyastathābhīṣṭaphaladaṁ vedhadīkṣaṇam||236||

But (tu) for the one who desires to enjoy --for the sādhaka or adept-- (bhoga-īpsoḥ) at once (sadyas eva), the Guru (guruḥ), who is the most perfected (siddhatamaḥ) in Yoga (yogāt), should in this way immediately perform (kuryāt sadyas tathā) the initiation by penetration (vedha-dīkṣaṇam), which gives the wished fruit (abhīṣṭa-phaladam)||236||


वेधदीक्षा च बहुधा तत्र तत्र निरूपिता।
सा चाभ्यासवता कार्या येनोर्ध्वोर्ध्वप्रवेशतः॥२३७॥

शिष्यस्य चक्रसम्भेदप्रत्ययो जायते ध्रुवः।
येनाणिमादिका सिद्धिः श्रीमालायां च चोदिता॥२३८॥

ऊर्ध्वचक्रदशालाभे पिशाचावेश एव सा।
मन्त्रनादबिन्दुशक्तिभुजङ्गमपरात्मिका॥२३९॥

षोढा श्रीगह्वरे वेधदीक्षोक्ता परमेशिना।
ज्वालाकुलं स्वशास्त्रोक्तं चक्रमष्टारकादिकम्॥२४०॥

ध्यात्वा तेनास्य हृच्चक्रवेधनान्मन्त्रवेधनम्।
आकारं नवधा देहे न्यस्य सङ्क्रमयेत्ततः॥२४१॥

न्यासयोगेन शिष्याय दीप्यमानं महार्चिषम्।
पाशस्तोभात्ततस्तस्य परतत्त्वे तु योजनम्॥२४२॥

इति दीक्षोत्तरे दृष्टो विधिर्मे शम्भुनोदितः।
नादोच्चारेण नादाख्यः सृष्टिक्रमनियोगतः॥२४३॥

नादेन वेधयेच्चित्तं नादवेध उदीरितः।
बिन्दुस्थानगतं चित्तं भ्रूमध्यपथसंस्थितम्॥२४४॥

हृल्लक्ष्ये वा महेशानि बिन्दुं ज्वालाकुलप्रभम्।
तेन सम्बोधयेत्साध्यं बिन्द्वाख्योऽयं प्रकीर्तितः॥२४५॥

शाक्तं शक्तिमदुच्चाराद्गन्धोच्चारेण सुन्दरि।
शृङ्गाटकासनस्थं तु कुटिलं कुण्डलाकृतिम्॥२४६॥

अनुच्चारेण चोच्चार्य वेधयेन्निखिलं जगत्।
एवं भ्रमरवेधेन शाक्तवेध उदाहृतः॥२४७॥

Vedhadīkṣā ca bahudhā tatra tatra nirūpitā|
Sā cābhyāsavatā kāryā yenordhvordhvapraveśataḥ||237||
Śiṣyasya cakrasambhedapratyayo jāyate dhruvaḥ|
Yenāṇimādikā siddhiḥ śrīmālāyāṁ ca coditā||238||
Ūrdhvacakradaśālābhe piśācāveśa eva sā|
Mantranādabinduśaktibhujaṅgamaparātmikā||239||
Ṣoḍhā śrīgahvare vedhadīkṣoktā parameśinā|
Jvālākulaṁ svaśāstroktaṁ cakramaṣṭārakādikam||240||
Dhyātvā tenāsya hṛccakravedhanānmantravedhanam|
Ākāraṁ navadhā dehe nyasya saṅkramayettataḥ||241||
Nyāsayogena śiṣyāya dīpyamānaṁ mahārciṣam|
Pāśastobhāttatastasya paratattve tu yojanam||242||
Iti dīkṣottare dṛṣṭo vidhirme śambhunoditaḥ|
Nādoccāreṇa nādākhyaḥ sṛṣṭikramaniyogataḥ||243||
Nādena vedhayeccittaṁ nādavedha udīritaḥ|
Bindusthānagataṁ cittaṁ bhrūmadhyapathasaṁsthitam||244||
Hṛllakṣye vā maheśāni binduṁ jvālākulaprabham|
Tena sambodhayetsādhyaṁ bindvākhyo'yaṁ prakīrtitaḥ||245||
Śāktaṁ śaktimaduccārādgandhoccāreṇa sundari|
Śṛṅgāṭakāsanasthaṁ tu kuṭilaṁ kuṇḍalākṛtim||246||
Anuccāreṇa coccārya vedhayennikhilaṁ jagat|
Evaṁ bhramaravedhena śāktavedha udāhṛtaḥ||247||

The initiation by penetration (vedha-dīkṣā ca) (is) described (nirūpitā) here and there (tatra tatra) in many ways (bahudhā). It --i.e. the initiation by penetration-- (sā ca) is to be performed (kāryā) by someone who is a practitioner --i.e. by the Guru-- (abhyāsavatā). By means of this --viz. by means of the condition of the Guru as a practitioner-- (yena), through a penetration into higher and higher (levels) (ūrdhva-ūrdhva-praveśataḥ), the conviction of the disciple, by means of a piercing of the cakra-s or circles (śiṣyasya cakra-sambheda-pratyayaḥ), becomes (jāyate) firm (dhruvaḥ).

Through this --lit. through which-- (yena), (there is) a supernatural power (siddhiḥ) such as minuteness, etc. (aṇima-ādikā). But (ca), this (supernatural power) is laid down (coditā... sā) in venerable Ratnamālā (śrī-mālāyām): (A supernatural power which is) an absorption through a piśāca --a lower devilish being-- (piśāca-āveśaḥ eva) when the state of the high circles is not attained (ūrdhva-cakra-daśā-alābhe).

The sixfold (ṣoḍhā) initiation by penetration (vedha-dīkṣā) —which consists of (these six types:) (1) mantra, (2) sound, (3) bindu, (4) śakti, (5) snake and (6) supreme (mantra-nāda-bindu-śakti-bhujaṅgama-para-ātmikā)(is) mentioned (uktā) by the Supreme Lord (parama-īśinā) in venerable Gahvara (śrī-gahvare):

(1) (First of all,) the Guru meditates --lit. after meditating-- (dhyātvā) on the multitude of flames (jvālā-kulam), which is mentioned in His own scripture --i.e. in Gahvara-- (sva-śāstra-aktam), as a circle (cakram) composed of eight spokes, etc. (aṣṭa-araka-ādikam). (As the Guru performs) with it --with the circle composed of eight spokes, etc.-- (tena) (multiple) piercings in his heart cakra --i.e. in the heart circle of the disciple-- (asya hṛd-cakra-vedhanān), (this type of initiation by penetration is called) 'penetration by means of the mantra' (mantra-vedhanam).

After placing (nyasya) the letter 'ā' --another translation is 'the form'-- (ā-kāram) in nine ways (navadhā) in the body (of his disciple) (dehe), (the Guru) should then, by means of nyāsa --the act of placing the hands on the body--, transfer (saṅkramayet tatas nyāsa-yogena) (the letter 'ā') which shines with great flames (dīpyamānam mahārciṣam) to the disciple (śiṣyāya).

After that (tatas), due to the cessation of the bonds --i.e. because bondage stops-- (pāśa-stobhāt), (there is) his (tasya) union (yojanam) with the Supreme Principle (para-tattve tu) --viz. the disciple attains union with Śiva--. Thus (iti), (this) rite (vidhiḥ) occurring (dṛṣṭaḥ) in Dīkṣottara (dīkṣottare) was said (uditaḥ) to me (me) by Śambhunātha (śambhunā).

(2) It is known as 'nāda' --'sound'-- (nāda-ākhyaḥ) due to the uccāra of 'nāda' or 'sound' --i.e. because the quality of 'nāda' is to emerge and appear as sound-- (nāda-uccāreṇa). By using the succession (of sounds) in 'the emission' --i.e. in the Mālinī arrangement of the Sanskrit alphabet-- (sṛṣṭi-krama-niyogataḥ), (the Guru) should penetrate (vedhayet) the (disciple's) mind (cittam) with nāda or sound (nādena). (This) is said to be (udīritaḥ) 'penetration by means of nāda or sound' (nāda-vedhaḥ).

(3) The mind (of the disciple) (cittam) (is) located in the place of bindu (bindu-sthāna-gatam), i.e. it is situated in the path between the eyebrows (bhrū-madhya-patha-saṁsthitam) or (vā) in the mark of the heart (hṛd-lakṣye). Oh Great Mistress (mahā-īśāni)!, (after contemplating on) the bindu (bindum) which is similar to a multitude of flames (jvālā-kula-prabham), (the Guru) should, by means of that (bindu), awaken (tena sambodhayet) the one which is to be subdued --i.e. the mind of the disciple-- (sādhyam). This (ayam) is known (prakīrtitaḥ) by the name of ('penetration by means of) bindu' (bindu-ākhyaḥ).

(4) Oh Beautiful One (sundari), through the uccāra of the Possessor of Śakti --i.e. Śiva-- (śaktimat-uccārāt) by means of the uccāra of 'gandha' --of what is generally understood as 'the base of the spinal column'-- (gandha-uccāreṇa), having (the Guru) silently emitted --lit. 'pronounced', but really an 'anacka' sound is impossible to be pronounced due to the absence of vowels; it can only be contemplated upon-- (anuccāreṇa ca uccārya) the 'śākta' --viz. the anacka (devoid of vowel) sound 'h'-- (śāktam) —which is seated on a triangle (śṛṅgāṭaka-āsana-stham tu), which is curved (kuṭilam) (and) with the form of an ear-ring (kuṇḍala-ākṛtim)—, he should penetrate (vedhayet) the entire universe (nikhilam jagat).

Thus (evam), since there is a penetration of the entire universe --lit. 'since there is a penetration moving about'-- (bhramara-vedhena), (this) is called (udāhṛtaḥ) 'the penetration of śakti' (śākta-vedhaḥ)||237-247||

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 Stanzas 248 to 252

सा चैव परमा शक्तिरानन्दप्रविकासिनी।
जन्मस्थानात्परं याति फणपञ्चकभूषिता॥२४८॥

Sā caiva paramā śaktirānandapravikāsinī|
Janmasthānātparaṁ yāti phaṇapañcakabhūṣitā||248||

(5) She Herself (sā ca eva), (who is) the Supreme Power (śaktiḥ), who makes Bliss expand (ānanda-pravikāsinī), goes (yāti), ornamented with five expanded cobra hoods (phaṇa-pañcaka-bhūṣitā), from the womb (janma-sthānāt) to the Supreme (Śiva) (param)||248||


कलास्तत्त्वानि नन्दाद्या व्योमानि च कुलानि च।
ब्रह्मादिकारणान्यक्षाण्येव सा पञ्चकात्मिका॥२४९॥

एवं पञ्चप्रकारा सा ब्रह्मस्थानविनिर्गता।
ब्रह्मस्थाने विशन्ती तु तडिल्लीना विराजते॥२५०॥

प्रविष्टा वेधयेत्कायमात्मानं प्रतिभेदयेत्।
एवं भुजङ्गवेधस्तु कथितो भैरवागमे॥२५१॥

तावद्भावयते चित्तं यावच्चित्तं क्षयं गतम्।
क्षीणे चित्ते सुरेशानि परानन्द उदाहृतः॥२५२॥

Kalāstattvāni nandādyā vyomāni ca kulāni ca|
Brahmādikāraṇānyakṣāṇyeva sā pañcakātmikā||249||
Evaṁ pañcaprakārā sā brahmasthānavinirgatā|
Brahmasthāne viśantī tu taḍillīnā virājate||250||
Praviṣṭā vedhayetkāyamātmānaṁ pratibhedayet|
Evaṁ bhujaṅgavedhastu kathito bhairavāgame||251||
Tāvadbhāvayate cittaṁ yāvaccittaṁ kṣayaṁ gatam|
Kṣīṇe citte sureśāni parānanda udāhṛtaḥ||252||

She (sā) consists of a group of five (pañcakātmikā): (a) Primeval powers, categories, nanda-s --moon phases--, etc. (kalāḥ tattvāni nanda-ādyāḥ); (b) spaces (vyomāni); (c) kula-s (kulāni); (d) causes such as Brahmā, etc. (brahma-ādi-kāraṇāni) and (ca... ca) (e) senses --i.e. Jñānendriya-s and Karmendriya-s-- (akṣāṇi eva).

So (evam), She (sā), the Fivefold One (pañca-prakārā), leaves the place of Brahmā --i.e. the genitals-- (brahma-sthāna-vinirgatā) (and) certainly (tu) enters (viśantī) into the place of Brahmā --into the point located a little above the top of the head, at the end of twelve fingers from the space between the eyebrows-- (brahma-sthāne). While She remains dissolved (there) (līnā), She shines (virājate) (like) a lightning (taḍit).

Once She has entered (the place of Brahmā on top of head) (praviṣṭā), She penetrates (vedhayet) the body (kāyam) (and) penetrates (pratibhedayet) into the Self (ātmānam). 'The penetration of the snake' (bhujaṅga-vedhaḥ tu) (is) so enunciated (evam kathitaḥ) in the Bhairavāgama (bhairava-āgame).

So long (tāvat) (yogī) should contemplate (bhāvayate) (his) mind (cittam), until (yāvat) (such a) mind (cittam) has come to an end (kṣayam gatam). When the mind has come to an end (kṣīṇe citte), oh Mistress of the gods (sura-īśāni), (does appear) what is known as (udāhṛtaḥ) Supreme Bliss (para-ānandaḥ)||249-252||

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 Stanzas 253 to 271

नेन्द्रियाणि न वै प्राणा नान्तःकरणगोचरः।
न मनो नापि मन्तव्यं न मन्ता न मनिक्रिया॥२५३॥

सर्वभावपरिक्षीणः परवेध उदाहृतः।
मनुशक्तिभुवनरूपज्ञापिण्डस्थाननाडिपरभेदात्॥२५४॥

नवधा कलयन्त्यन्ये वेदं गुरवो रहस्यविदः।
मायागर्भाग्निवर्णौघयुक्ते त्र्यश्रिणि मण्डले॥२५५॥

ध्यात्वा ज्वालाकरालेन तेन ग्रन्थीन्विभेदयेत्।
पुष्पैर्हन्याद्योजयेच्च परे मन्त्राभिधो विधिः॥२५६॥

नाड्याविश्यान्यतरया चैतन्यं कन्दधामनि।
पिण्डीकृत्य परिभ्रम्य पञ्चाष्टशिखया हठात्॥२५७॥

शक्तिशूलाग्रगमितं क्वापि चक्रे नियोजयेत्।
शक्त्येति शाक्तो वेधोऽयं सद्यःप्रत्ययकारकः॥२५८॥

आधारान्निर्गतया शिखया ज्योत्स्नावदातया रभसात्।
अङ्गुष्ठमूलपीठक्रमेण शिष्यस्य लीनया व्योम्नि॥२५९॥

देहं स्वच्छीकृत्य क्षादीनान्तान्स्मरन्पुरोक्तपुर्योघान्।
निजमण्डलनिर्ध्यानात्प्रतिबिम्बयते भुवनवेधः॥२६०॥

भ्रूमध्योदितबैन्दवधामान्तः काञ्चिदाकृतिं रुचिराम्।
तादात्म्येन ध्यायेच्छिष्यं पश्चाच्च तन्मयीकुर्यात्॥२६१॥

इति रूपवेध उक्तः सा चेहाकृतिरुपैति दृश्यत्वम्।
अन्ते तत्सायुज्यं शिष्यश्चायाति तन्मयीभूतः॥२६२॥

विज्ञानमष्टधा यद्घ्राणादिकबुद्धिसञ्ज्ञकरणान्तः।
तत् स्वस्वनाडिसूत्रक्रमेण सञ्चारयेच्छिष्ये॥२६३॥

अभिमानदार्ढ्यबन्धक्रमेण विज्ञानसञ्ज्ञको वेधः।
हृदयव्योमनि सद्यो दिव्यज्ञानार्कसमुदयं धत्ते॥२६४॥

पिण्डः परः कलात्मा सूक्ष्मः पुर्यष्टको बहिः स्थूलः।
छायात्मा स पराङ्मुख आदर्शादौ च सम्मुखो ज्ञेयः॥२६५॥

इति यः पिण्डविभेदस्तं रभसादुत्तरोत्तरे शमयेत्।
तत्तद्गलने क्रमशः परमपदं पिण्डवेधेन॥२६६॥

यद्यद्देहे चक्रं तत्र शिशोरेत्य विश्रमं क्रमशः।
उज्ज्वलयेत्तच्चक्रं स्थानाख्यस्तत्फलप्रदो वेधः॥२६७॥

नाड्यः प्रधानभूतास्तिस्रोऽन्यास्तद्गतास्त्वसङ्ख्येयाः।
एकीकारस्ताभिर्नाडीवेधोऽत्र तत्फलकृत्॥२६८॥

अभिलषितनाडिवाहो मुख्याभिश्चक्षुरादिनिष्ठाभिः।
तद्बोधप्राप्तिः स्यान्नाडीवेधे विचित्रबहुरूपा॥२६९॥

लाङ्गूलाकृतिबलवत्स्वनाडिसंवेष्टितामपरनाडीम्।
आस्फोट्य सिद्धमपि भुवि पातयति हठान्महायोगी॥२७०॥

परवेधं समस्तेषु चक्रेष्वद्वैतमामृशन्।
परं शिवं प्रकुर्वीत शिवतापत्तिदो गुरुः॥२७१॥

Nendriyāṇi na vai prāṇā nāntaḥkaraṇagocaraḥ|
Na mano nāpi mantavyaṁ na mantā na manikriyā||253||
Sarvabhāvaparikṣīṇaḥ paravedha udāhṛtaḥ|
Manuśaktibhuvanarūpajñāpiṇḍasthānanāḍiparabhedāt||254||
Navadhā kalayantyanye vedaṁ guravo rahasyavidaḥ|
Māyāgarbhāgnivarṇaughayukte tryaśriṇi maṇḍale||255||
Dhyātvā jvālākarālena tena granthīnvibhedayet|
Puṣpairhanyādyojayecca pare mantrābhidho vidhiḥ||256||
Nāḍyāviśyānyatarayā caitanyaṁ kandadhāmani|
Piṇḍīkṛtya paribhramya pañcāṣṭaśikhayā haṭhāt||257||
Śaktiśūlāgragamitaṁ kvāpi cakre niyojayet|
Śaktyeti śākto vedho'yaṁ sadyaḥpratyayakārakaḥ||258||
Ādhārānnirgatayā śikhayā jyotsnāvadātayā rabhasāt|
Aṅguṣṭhamūlapīṭhakrameṇa śiṣyasya līnayā vyomni||259||
Dehaṁ svacchīkṛtya kṣādīnāntānsmaranpuroktapuryoghān|
Nijamaṇḍalanirdhyānātpratibimbayate bhuvanavedhaḥ||260||
Bhrūmadhyoditabaindavadhāmāntaḥ kāñcidākṛtiṁ rucirām|
Tādātmyena dhyāyecchiṣyaṁ paścācca tanmayīkuryāt||261||
Iti rūpavedha uktaḥ sā cehākṛtirupaiti dṛśyatvam|
Ante tatsāyujyaṁ śiṣyaścāyāti tanmayībhūtaḥ||262||
Vijñānamaṣṭadhā yadghrāṇādikabuddhisañjñakaraṇāntaḥ|
Tat svasvanāḍisūtrakrameṇa sañcārayecchiṣye||263||
Abhimānadārḍhyabandhakrameṇa vijñānasañjñako vedhaḥ|
Hṛdayavyomani sadyo divyajñānārkasamudayaṁ dhatte||264||
Piṇḍaḥ paraḥ kalātmā sūkṣmaḥ puryaṣṭako bahiḥ sthūlaḥ|
Chāyātmā sa parāṅmukha ādarśādau ca sammukho jñeyaḥ||265||
Iti yaḥ piṇḍavibhedastaṁ rabhasāduttarottare śamayet|
Tattadgalane kramaśaḥ paramapadaṁ piṇḍavedhena||266||
Yadyaddehe cakraṁ tatra śiśoretya viśramaṁ kramaśaḥ|
Ujjvalayettaccakraṁ sthānākhyastatphalaprado vedhaḥ||267||
Nāḍyaḥ pradhānabhūtāstisro'nyāstadgatāstvasaṅkhyeyāḥ|
Ekīkārastābhirnāḍīvedho'tra tatphalakṛt||268||
Abhilaṣitanāḍivāho mukhyābhiścakṣurādiniṣṭhābhiḥ|
Tadbodhaprāptiḥ syānnāḍīvedhe vicitrabahurūpā||269||
Lāṅgūlākṛtibalavatsvanāḍisaṁveṣṭitāmaparanāḍīm|
Āsphoṭya siddhamapi bhuvi pātayati haṭhānmahāyogī||270||
Paravedhaṁ samasteṣu cakreṣvadvaitamāmṛśan|
Paraṁ śivaṁ prakurvīta śivatāpattido guruḥ||271||

(6) (There are) neither (na) powers of perception and action (indriyāṇi) nor (na vai) vital energies (prāṇāḥ) nor (na) sphere of influence of the inner (psychic) organ (antaḥkaraṇa-gocaraḥ) nor (na) mind (manas) nor (na api) something to be thought (mantavyam) nor (na) thinker (mantā) nor (na) activity of thinking (manikriyā). The disappearance of all the existents (sarva-bhāva-parikṣīṇaḥ) (is) called (udāhṛtaḥ) 'the supreme penetration' (para-vedhaḥ).

Optionally (vā), other (anye) Guru-s (guravaḥ) who know the secret (rahasya-vidaḥ) perceive (kalayanti) this --the whole thing about penetrations-- (idam) in nine ways (navadhā) through the division(s) of: [1] mantra --'manu' and 'mantra' are synonymous in this context--, [2] śakti, [3] world, [4] form, [5] knowledge, [6] mass, [7] place, [8] subtle channels and [9] supreme (manu-śakti-bhuvana-rūpa-jñā-piṇḍa-sthāna-nāḍi-para-bhedāt).

[1] After meditating (dhyātvā) (on the disciple who is sitting) inside the triangle (tryaśriṇi)(which is) in the maṇḍala (maṇḍale)— furnished with stream of letters of fire --i.e. 'ra'-- coming from the womb of Māyā (māyā-garbha-agni-varṇa-ogha-yukte), (the Guru) should pierce (vibhedayet) the knots (of this disciple) (granthīn) with that formidable flame (jvālā-karālena tena). (The Guru) should strike (the disciple) (hanyāt) with flowers --'puṣpa' also means 'menstrual flux'-- (puṣpaiḥ) and (ca) should unite (him) (yojayet) with the Supreme (Self) --i.e. with Śiva-- (pare). (This) method (vidhiḥ) is called '(penetration by means of) the mantra' (abhidhaḥ).

[2] After having entered (āviśya) through one of the subtle channels (of the disciple) (nāḍyā... anyatarayā), after having made (his) consciousness into a ball (caitanyam... piṇḍīkṛtya) in the abode of kanda --viz. the bulb where all the subtle channels come from-- (kanda-dhāmani) (and) after having forcefully gone (all over the disciple's body) (paribhramya... haṭhāt) with the flame of the five and eight --i.e. five powers of action plus five powers of perception along with mind, ego and intellect-- (pañca-aṣṭa-śikhayā), (the Guru) should join (niyojayet) (the mind of the disciple,) which has been (now) brought to the tip of the Śakti's trident --according to Jayaratha, 'to the tip of the stages of śakti, vyāpinī and samanā'-- (śakti-śūla-agra-gamitam), onto a circle (cakre) somewhere (kvāpi). Since it is accomplished by means of Śakti (śaktyā iti), this (ayam) (is) 'the penetration of śakti' (śāktaḥ vedhaḥ), which produces immediate conviction (sadyas-pratyaya-kārakaḥ).

[3] After making the body (of the disciple) a crystal (deham svacchīkṛtya) by means of the flame (śikhayā) —which is beautiful like moonlight (jyotsnā-avadātayā), which appears impetuously (nirgatayā... rabhasāt) from the support (ādhārāt), (and) which (moving) successively from the toe or from the root-seat (aṅguṣṭha-mūla-pīṭha-krameṇa) merges (līnayā) into the ether --on top of the head, at twelve fingers from the space between the eyebrows-- (vyomni) of the disciple (śiṣyasya)—, (the Guru,) remembering (smaran) the multitude of aforesaid worlds --lit. cities-- (purā-ukta-purī-oghān) —from 'kṣa' up to 'a' (kṣa-ādīn a-antān)—, mirrors (pratibimbayate) (such a multitude of worlds and associate letters on the body of his disciple) through a meditation on his own maṇḍala or circle --i.e. on his own body-- (nija-maṇḍala-nirdhyānāt). (This is called) 'penetration by means of the worlds' (bhuvana-vedhaḥ).

[4] With a sense of identification (tādātmyena), (the Guru) should meditate (dhyāyet), inside the elevated abode of bindu which is between the eyebrows (bhrū-madhya-udita-baindava-dhāma-antaḥ), on some pleasant form (kāñcid ākṛtim rucirām). Afterward (paścāt ca), he should cause the disciple to be composed of that --i.e. of that pleasant form-- (śiṣyam... tad-mayīkuryāt). So (iti), (this) is called (uktaḥ) 'penetration by means of a form' (rūpa-vedhaḥ). And (ca) here (iha) that (sā) form (ākṛtiḥ) becomes visible (to the disciple) (upaiti dṛśyatvam). At the end (ante), when the disciple becomes composed of that (pleasant form) (śiṣyaḥ ca... tad-mayībhūtaḥ), he becomes one with it (tad-sāyujyam... āyāti).

[5] Knowledge (vijñānam... tad) (is) eightfold (aṣṭadhā) which (yad) consists of (five) powers of perception --lit. the (five) instruments called buddhi(-indriya-s)-- such as the power of smelling, etc. (plus) the inner (psychic) organ --which is composed of intellect, ego and mind-- (ghrāṇa-ādika-buddhi-sañjña-karaṇa-antaḥ). Through the course of the thread of his own subtle channels (sva-sva-nāḍi-sūtra-krameṇa), (the Guru) should pass (such a knowledge) over (sañcārayet) to (his) disciple (śiṣye). Due to a succession of manifestations of a firm belief (abhimāna-dārḍhya-bandha-krameṇa), (this) penetration (vedhaḥ) is called '(penetration by means of) knowledge' (vijñāna-sañjñakaḥ), which immediately generates (sadyas... dhatte) the rising of the sun of divine Knowledge (divya-jñāna-arka-samudayam) in the ether of the heart (hṛdaya-vyomani).

[6] The supreme mass (or body) (piṇḍaḥ paraḥ) (is) the Kalā-s --five kañcuka-s or sheaths, according to Jayaratha-- (kalā-ātmā), the subtle (mass or body) (sūkṣmaḥ) (is) puryaṣṭaka --i.e. the subtle body formed from 5 subtle elements plus intellect, ego and mind-- (puryaṣṭakaḥ), (and) the gross (mass or body) (sthūlaḥ) (is) the external (one) (bahis). The Self (ātmā saḥ) avoiding (parāṅmukhaḥ) a mirror, etc. (ādarśa-ādau) (is) a shadow --i.e. He is invisible-- (chāyā), but (ca) when (the Self) is in front of (a mirror, etc.) (sammukhaḥ), (He is) perceptible (jñeyaḥ). Thus (iti), (the Guru) impetuously (rabhasāt) extinguishes (śamayet) that variety of masses --i.e. of bodies-- (yaḥ piṇḍa-vibhedaḥ tam) into each following --viz. the gross body is extinguished into the subtle body, and this one is extinguished into the supreme body-- (uttara-uttare). On the disappearance of those various (bodies) (tad-tad-galane), the Supreme State (parama-padam) gradually (appears) (kramaśas) through 'the penetration of the mass' (piṇḍa-vedhena).

[7] After causing any circle whatsoever in the body of the disciple to gradually cease (right) there --i.e. in such a body-- (yad yad dehe cakram tatra śiśoḥ etya viśramam kramaśas), (the Guru) should illuminate (ujjvalayet) that circle (tad-cakram). (This) is called '(the penetration) by means of the place' (sthāna-ākhyaḥ). (Such a) penetration (vedhaḥ) grants that fruit --i.e. Liberation-- (tad-phala-pradaḥ).

[8] The main subtle channels --lit. the subtle channels which are the main ones-- (nāḍyaḥ pradhāna-bhūtāḥ) (are) three (tisras). Nevertheless (tu), the other (subtle channels) (anyāḥ) which reside within them (tad-gatāḥ) (are) innumerable (asaṅkhyeyāḥ). 'The penetration by means of channels' (nāḍī-vedhaḥ) generates unity (ekīkāraḥ) by those (channels) (tābhiḥ) (and) produces that fruit --viz. unity-- (tad-phala-kṛt) here --in the subtle channels themselves-- (atra). Flowing through a desired subtle channel --i.e. while the Guru flows in that way-- (abhilaṣita-nāḍi-vāhaḥ), there is (syāt) therefore (tad) a wonderful and multiple (vicitra-bahu-rūpā) attainment of Consciousness (bodha-prāptiḥ) in 'the penetration by means of the subtle channels' (nāḍī-vedhe) through the main (subtle channels, if you will excuse the repetition,) situated in eyes, etc. (mukhyābhiḥ cakṣus-ādi-niṣṭhābhiḥ). After shaking (āsphoṭya) the subtle channel of another (person) which is enveloped by his own subtle channel (sva-nāḍi-saṁveṣṭitām apara-nāḍīm), the Great Yogī (mahā-yogī), as a powerful animal whose bodily form is like that of a tail (lāṅgūla-ākṛti-bala-vat), causes even a perfected being to fall (siddham api... pātayati) to the ground (bhuvi) by force (haṭhāt).

[9] 'The supreme penetration' (para-vedham) (is so described:) By reflecting (āmṛśan) on non-duality (advaitam) in all the cakras or circles (samasteṣu cakreṣu), the Guru (guruḥ) —the one who bestows an entry into the State of Śiva (śivatā-āpatti-daḥ), should make (prakurvīta) (his own disciple) into the Supreme Śiva (param śivam)||253-271||

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 Stanzas 272 to 281

श्रीमद्वीरावलिकुले तथा चेत्थं निरूपितम्।
अभेद्यं सर्वथा ज्ञेयं मध्यं ज्ञात्वा न लिप्यते॥२७२॥

तद्विभागक्रमे सिद्धः स गुरुर्मोचयेत्पशून्।
गुरोरग्रे विशेच्छिष्यो वक्त्रं वक्त्रे तु वेधयेत्॥२७३॥

रूपं रूपे तु विषयैर्यावत्समरसीभवेत्।
चित्ते समरसीभूते द्वयोरौन्मनसी स्थितिः॥२७४॥

उभयोश्चोन्मनोगत्या तत्काले दीक्षितो भवेत्।
शशिभास्करसंयोगे जीवस्तन्मयतां व्रजेत्॥२७५॥

Śrīmadvīrāvalikule tathā cetthaṁ nirūpitam|
Abhedyaṁ sarvathā jñeyaṁ madhyaṁ jñātvā na lipyate||272||
Tadvibhāgakrame siddhaḥ sa gururmocayetpaśūn|
Guroragre viśecchiṣyo vaktraṁ vaktre tu vedhayet||273||
Rūpaṁ rūpe tu viṣayairyāvatsamarasībhavet|
Citte samarasībhūte dvayoraunmanasī sthitiḥ||274||
Ubhayośconmanogatyā tatkāle dīkṣito bhavet|
Śaśibhāskarasaṁyoge jīvastanmayatāṁ vrajet||275||

Accordingly (tathā ca), ('the supreme penetration' is) defined (nirūpitam) in this manner (ittham) in venerable Vīrāvalikula (śrīmat-vīrāvalikule):

After knowing (jñātvā) that the center (madhyam) (is) in every way (sarvathā) undivided (abhedyam), he --i.e. the Guru-- is not contaminated --viz. he remains pure-- (na lipyate). The Guru (saḥ guruḥ), who is accomplished (siddhaḥ) with reference to the series of divisions of that (center) (tad-vibhāga-krame), should liberate (mocayet) the animals living in bondage --i.e. the bound living beings-- (paśūn).

The disciple (śiṣyaḥ) should sit down (viśet) in front (agre) of the Guru (guroḥ). (The Guru) should penetrate (his disciple) (vedhayet) mouth-to-mouth --here 'mouth' stands for Śakti-- (vaktram vaktre tu), form-to-form (rūpam rūpe), by (various) spheres of activity (viṣayaiḥ), until he becomes of the same taste (as that) --i.e. he, according to Jayaratha, attains identification with that... and 'that' may mean 'Śiva Himself', or 'the center', etc.; there are many ways to interpret this expression, because Jayaratha used 'tad', lit. 'that', which is indefinite-- (yāvat samarasībhavet).

(There is) an abiding (sthitiḥ) in the State of Unmanā (aunmanasī) in the case of the two --viz. Guru and disciple-- (dvayoḥ), when the mind (of the disciple) becomes of the same taste (as that) --i.e. when it attains identification with that-- (citte samarasībhūte). And (ca) since both of them got the State of Unmanā (ubhayoḥ... unmanas-gatyā), (the disciple), at that moment (tad-kāle) becomes (bhavet) initiated (dīkṣitaḥ). In the union of moon and sun (śaśi-bhāskara-saṁyoge), while he is still alive (jīvaḥ), he becomes identical with that --i.e. with Śiva, with the center, etc.-- (tad-mayatām vrajet)||272-275||


अत्र ब्रह्मादयो देवा मुक्तये मोक्षकाङ्क्षिणः।
निरुध्य रश्मिचक्रं स्वं भोगमोक्षावुभावपि॥२७६॥

ग्रसते यदि तद्दीक्षा शार्वीयं परिकीर्तिता।
स एष मोक्षः कथितो निःस्पन्दः सर्वजन्तुषु॥२७७॥

अग्नीषोमकलाघातसङ्घातात्स्पन्दनं हरेत्।
बाह्यं प्राणं बाह्यगतं तिमिराकारयोगतः॥२७८॥

निर्यातं रोमकूपैस्तु भ्रमन्तं सर्वकारणैः।
मध्यं निर्लक्ष्यमास्थाय भ्रमयेद्विसृजेत्ततः॥२७९॥

सङ्घट्टोत्पाटयोगेन वेधयेद्ग्रन्थिपञ्चकम्।
सङ्घट्टवृत्तियुगलं मध्यधाम विचिन्तयेत्॥२८०॥

नात्मव्योमबहिर्मन्त्रदेहसन्धानमाचरेत्।
दीक्षेयं सर्वजन्तूनां शिवतापत्तिदायिका॥२८१॥

Atra brahmādayo devā muktaye mokṣakāṅkṣiṇaḥ|
Nirudhya raśmicakraṁ svaṁ bhogamokṣāvubhāvapi||276||
Grasate yadi taddīkṣā śārvīyaṁ parikīrtitā|
Sa eṣa mokṣaḥ kathito niḥspandaḥ sarvajantuṣu||277||
Agnīṣomakalāghātasaṅghātātspandanaṁ haret|
Bāhyaṁ prāṇaṁ bāhyagataṁ timirākārayogataḥ||278||
Niryātaṁ romakūpaistu bhramantaṁ sarvakāraṇaiḥ|
Madhyaṁ nirlakṣyamāsthāya bhramayedvisṛjettataḥ||279||
Saṅghaṭṭotpāṭayogena vedhayedgranthipañcakam|
Saṅghaṭṭavṛttiyugalaṁ madhyadhāma vicintayet||280||
Nātmavyomabahirmantradehasandhānamācaret|
Dīkṣeyaṁ sarvajantūnāṁ śivatāpattidāyikā||281||

With respect to this --i.e. to Śiva, the center, etc.-- (atra), gods (devāḥ) (such as) Brahmā, etc. (brahma-ādayaḥ) are desirous of Liberation (mokṣa-kāṅkṣiṇaḥ) leading to Liberation (muktaye).

After restraining (nirudhya) his own circle of beams (raśmi-cakram svam), if (yadi) (the Guru) swallows (grasate) both (ubhau api) —enjoyment and Liberation (bhoga-mokṣau)—, that initiation (tad-dīkṣā) is said to be (parikīrtitā) '(an initiation which) pertains to Śarva' (śārvīyam).

That very (saḥ eṣaḥ) Liberation (mokṣaḥ) is declared (kathitaḥ) to be free from vibration (niḥspandaḥ) in all the beings (sarva-jantuṣu). By striking and crushing the phases of fire and moon (agnīṣoma-kalā-ghāta-saṅghātāt), (the Guru) removes (haret) the vibration (spandanam).

After imperceptibly putting (nirlakṣyam āsthāya) the external (bāhyam) vital energy (prāṇam) —which has gone outside (bāhya-gatam), which, by means of the form of darkness, has gone out (timira-ākāra-yogataḥ niryātam) through the pores of the skin (roma-kūpaiḥ tu), (and) which moves around (bhramantaṁ) through all the causes (sarva-kāraṇaiḥ)— into the center (madhye), the Guru makes (it) move round (bhramayet), (and) after that (tatas) he emits (it) (visṛjet).

By means of an upward movement of the union (of prāṇa and apāna) (saṅghaṭṭa-utpāṭa-yogena), he penetrates (vedhayet) the group of five knots (granthi-pañcakam). (Next,) he ponders (vicintayet) over the central abode (madhya-dhāma), i.e. over the couple of modalities of (such a) union --viz. over prāṇa and apāna in total unity-- (saṅghaṭṭa-vṛtti-yugalam).

He does not resort (na... ācaret) to the union of self, ether, external reality, intellect --lit. mantra-- and body (ātma-vyoma-bahis-mantra-deha-sandhānam). This (iyam) initiation (dīkṣā) bestows an entry into the State of Śiva (śivatā-āpatti-dāyikā) upon all the living beings (sarva-jantūnām).||276-281||

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 Stanzas 282 to 291

दीक्षान्ते दीपकान्पक्त्वा समस्तैः साधकैः सह।
चरुः प्राश्यः कुलाचार्यैर्महापातकनाशनः॥२८२॥

इति श्रीरत्नमालायामूनाधिकविधिस्तु यः।
स एव पातकं तस्य प्रशमोऽयं प्रकीर्तितः॥२८३॥

Dīkṣānte dīpakānpaktvā samastaiḥ sādhakaiḥ saha|
Caruḥ prāśyaḥ kulācāryairmahāpātakanāśanaḥ||282||
Iti śrīratnamālāyāmūnādhikavidhistu yaḥ|
Sa eva pātakaṁ tasya praśamo'yaṁ prakīrtitaḥ||283||

At the end of the initiation (dīkṣā-ante), after baking (paktvā) the lamps (dīpakān), the oblation (caruḥ) which destroys great sins (mahā-pātaka-nāśanaḥ) is to be eaten (prāśyaḥ) by Kula Teachers (kula-ācāryaiḥ) together with (saha) all the sādhaka or adepts (samastaiḥ sādhakaiḥ).

As it has been expressed in venerable Ratnamālā (iti śrī-ratnamālāyām): "That very (saḥ eva) rite (vidhiḥ) which (yaḥ) (is) deficient or excessive (ūna-adhika-vidhiḥ tu) (is) a sin (pātakam)". This (rite involving the eating of the oblation) (ayam) is said to be (prakīrtitaḥ) the destruction (praśamaḥ) of that --i.e. of sin-- (tasya)||282-283||


परेऽहनि गुरोः कार्यो यागस्तेन विना यतः।
न विधिः पूर्णतां याति कुर्याद्यत्नेन तं ततः॥२८४॥

येन येन गुरुस्तुष्येत्तत्तदस्मै निवेदयेत्।
चक्रचर्यान्तरालेऽस्या विधिः सञ्चार उच्यते॥२८५॥

अलिपात्रं सुसम्पूर्णं वीरेन्द्रकरसंस्थितम्।
अवलोक्य परं ब्रह्म तत्पिवेदाज्ञया गुरोः॥२८६॥

तर्पयित्वा तु भूतानि गुरवे विनिवेदयेत्।
कृत्वा भुवि गुरुं नत्वादाय सन्तर्प्य खेचरीः॥२८७॥

स्वं मन्त्रं तच्च वन्दित्वा दूतीं गणपतिं गुरून्।
क्षेत्रपं वीरसङ्घातं गुर्वादिक्रमशस्ततः॥२८८॥

वीरस्पृष्टं स्वयं द्रव्यं पिवेन्नैवान्यथा क्वचित्।
परब्रह्मण्यवेत्तारोऽगमागमविवर्जिताः॥२८९॥

लोभमोहमदक्रोधरागमायाजुषश्च ये।
तैः साकं न च कर्तव्यमेतच्छ्रेयोर्थिनात्मनि॥२९०॥

Pare'hani guroḥ kāryo yāgastena vinā yataḥ|
Na vidhiḥ pūrṇatāṁ yāti kuryādyatnena taṁ tataḥ||284||
Yena yena gurustuṣyettattadasmai nivedayet|
Cakracaryāntarāle'syā vidhiḥ sañcāra ucyate||285||
Alipātraṁ susampūrṇaṁ vīrendrakarasaṁsthitam|
Avalokya paraṁ brahma tatpivedājñayā guroḥ||286||
Tarpayitvā tu bhūtāni gurave vinivedayet|
Kṛtvā bhuvi guruṁ natvādāya santarpya khecarīḥ||287||
Svaṁ mantraṁ tacca vanditvā dūtīṁ gaṇapatiṁ gurūn|
Kṣetrapaṁ vīrasaṅghātaṁ gurvādikramaśastataḥ||288||
Vīraspṛṣṭaṁ svayaṁ dravyaṁ pivennaivānyathā kvacit|
Parabrahmaṇyavettāro'gamāgamavivarjitāḥ||289||
Lobhamohamadakrodharāgamāyājuṣaśca ye|
Taiḥ sākaṁ na ca kartavyametacchreyorthinātmani||290||

On the next day (pare ahani), the sacrifice (yāgaḥ) is to be made (kāryaḥ) in honor of the Guru (guroḥ). As (yatas) without that --i.e. without a sacrifice in honor of the Guru-- (tena vinā), the rite (vidhiḥ) does not attain fullness (na... pūrṇatām yāti), therefore (tatas), (the initiate) should make it (kuryāt) with special effort --i.e. strenuously-- (yatnena). With any thing (yena yena) the Guru (guruḥ) becomes pleased (tuṣyet), he should offer (nivedayet) him (asmai) that very thing (tad tad).

The rite (vidhiḥ) of it --i.e. of initiation-- (asyāḥ) (which happens) while performing (the ritual) of the circle (cakra-carya-antarāle) is said to be (ucyate) a transmission (sañcāraḥ). The completely filled cup of liquor (ali-pātram su-sampūrṇam) remains in the hand of the lord of the heroes --i.e. in the hand of the Guru-- (vīra-indra-kara-saṁsthitam).

Having looking upon (the cup of liquor) (avalokya) (as) the Supreme Brahma (param brahma), (the initiate) should drink (that) (tad-pibet) at the Guru's command (ājñayā guroḥ). After satisfying (tarpayitvā tu) the spirits (bhūtāni), he should offer (it) (vinivedayet) to the Guru (gurave).

After having made (a prostration) on the ground (kṛtvā bhuvi) (and) bowed (natvā) to the Guru (gurum), after having satisfied (santarpya) the Khecarī-s (khecarīḥ), after having saluted respectfully (vanditvā) to his own mantra (svam mantram) and (ca), after taking (ādāya) that (cup of liquor) (tad), (after having saluted respectfully) to the sexual partner (dūtīm), to Gaṇapati --i.e. to lord Gaṇeśa-- (gaṇapatim), to the Guru-s (gurūn), to the deity who protects the field (kṣetra-pam) (and) to the multitude of heroes (vīra-saṅghātam) —in the right order beginning with the Guru --or Guru-s-- (guru-ādi-kramaśaḥ), (the initiate) should, after that, drink (tatas... pivet) himself (svayam) the substance (dravyam) which has been touched by the heroes (vīra-spṛṣṭam). It should not be otherwise anywhere (na eva anyathā kvacid)!

With those (taiḥ sākam) who do not know (avettāraḥ) about the Supreme Brahma (para-brahmaṇi), who are devoid of the impassable/inaccessible Āgama-s --revealed scriptures-- (agama-āgama-vivarjitāḥ) and (ca) who (ye) take delight in greed, delusion, arrogance, wrath, attachment and Māyā --lit. illusion-- (lobha-moha-mada-krodha-rāga-māyā-juṣaḥ), this (rite) (etad) must not be performed (na ca kartavyam), (if the yogī) desires the good for himself (śreyorthin-ātmani)||284-290||


यागादौ यागमध्ये च यागान्ते गुरुपूजने।
नैमित्तिकेषु प्रोक्तेषु शिष्यः कुर्यादिमं विधिम्॥२९१॥

Yāgādau yāgamadhye ca yāgānte gurupūjane|
Naimittikeṣu prokteṣu śiṣyaḥ kuryādimaṁ vidhim||291||

The disciple (śiṣyaḥ) should perform (kuryāt) this ritual (imam vidhim) (1) at the beginning of a sacrifice (yāga-ādau), (2) in the middle of a sacrifice (yāga-madhye) and (ca) (3) at the end of a sacrifice (yāga-ante), (4) during the worship of the Guru (guru-pūjane) (and) (5) during the occasional rites which have been mentioned (before) --viz. in chapter 28-- (naimittikeṣu prokteṣu)||291||

इति रहस्यविधिः परिचर्चितो गुरुमुखानुभवैः सुपरिस्फुटः।
Iti rahasyavidhiḥ paricarcito gurumukhānubhavaiḥ suparisphuṭaḥ|

The secret rite (rahasya-vidhiḥ) has been thus thoroughly discussed (iti... paricarcitaḥ) in a very clear way (su-parisphuṭaḥ) through the experiences coming from the mouth of the Guru (guru-mukha-anubhavaiḥ)|

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Gabriel Pradīpaka

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