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Tantrāloka (Tantraloka): Chapter 9 - stanzas 1 to 152 - Non-dual Shaivism of Kashmir
Tattvādhvā
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Introduction
This is the first set of stanzas (from the stanza 1 to the stanza 152) of the ninth chapter (called Tattvādhvā).
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 10
अथ श्रीतन्त्रालोके नवममाह्निकम्।
Atha śrītantrāloke navamamāhnikam|
Here begins (atha) the ninth (navamam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथ तत्त्वप्रविभागो विस्तरतः कथ्यते क्रमप्राप्तः॥१॥
Atha tattvapravibhāgo vistarataḥ kathyate kramaprāptaḥ||1||
Now (atha) the division of the categories (tattva-pravibhāgaḥ) —which forms a succession (krama-prāptaḥ)— is being spoken about (kathyate) in detail (vistarataḥ)||1||
यान्युक्तानि पुराण्यमूनि विविधैर्भेदैर्यदेष्वन्वितं रूपं भाति परं प्रकाशनिविडं देवः स एकः शिवः।
तत्स्वातन्त्र्यरसात्पुनः शिवपदाद्भेदे विभाते परं यद्रूपं बहुधानुगामि तदिदं तत्त्वं विभोः शासने॥२॥
Yānyuktāni purāṇyamūni vividhairbhedairyadeṣvanvitaṁ rūpaṁ bhāti paraṁ prakāśaniviḍaṁ devaḥ sa ekaḥ śivaḥ|
Tatsvātantryarasātpunaḥ śivapadādbhede vibhāte paraṁ yadrūpaṁ bahudhānugāmi tadidaṁ tattvaṁ vibhoḥ śāsane||2||
The Supreme (param) Nature (rūpam) which appears and is inherent --lit. It is connected or associated-- (yad... anvitam... bhāti) in those (eṣu) aforesaid worlds endowed with manifold divisions (yāni uktāni purāṇi amūni vividhaiḥ bhedaiḥ... eṣu) (is) the compact Light (prakāśa-niviḍam), i.e. the only (saḥ ekaḥ) God (devaḥ) (called) Śiva (śivaḥ).
However (punar), (when) due to the sap of His own Absolute Freedom (tad-svātantrya-rasāt), (that) Supreme (param) Nature (yad rūpam) appears (vibhāte) as different (bhede) from the State of Śiva (śiva-padāt), this very (tad idam) multiplicity which follows (bahudhā-anugāmi) (is called) tattva or category (tattvam) in the doctrine (śāsane) of the All-pervading One (vibhoḥ)||2||
तथाहि कालसदनाद्वीरभद्रपुरान्तगम्।
धृतिकाठिन्यगरिमाद्यवभासाद्धरात्मता॥३॥
Tathāhi kālasadanādvīrabhadrapurāntagam|
Dhṛtikāṭhinyagarimādyavabhāsāddharātmatā||3||
For example (tathāhi), from the seat of Kālāgni (kāla-sadanāt) up to the world of Vīrabhadra (vīrabhadra-pura-anta-gam), (there is) the essence of the earth (dharā-ātmatā) due to the appearance of (the properties of) supporting, hardness/solidity, heaviness, etc. (dhṛti-kāṭhinya-garimā-ādi-avabhāsāt)||3||
एवं जलादितत्त्वेषु वाच्यं यावत्सदाशिवे।
स्वस्मिन्कार्येऽथ धर्मौघे यद्वापि स्वसदृग्गुणे॥४॥
आस्ते सामान्यकल्पेन तननाद्व्याप्तृभावतः।
तत्तत्त्वं क्रमशः पृथ्वीप्रधानं पुंशिवादयः॥५॥
देहानां भुवनानां च न प्रसङ्गस्ततो भवेत्।
श्रीमन्मतङ्गशास्त्रादौ तदुक्तं परमेशिना॥६॥
Evaṁ jalāditattveṣu vācyaṁ yāvatsadāśive|
Svasminkārye'tha dharmaughe yadvāpi svasadṛgguṇe||4||
Āste sāmānyakalpena tananādvyāptṛbhāvataḥ|
Tattattvaṁ kramaśaḥ pṛthvīpradhānaṁ puṁśivādayaḥ||5||
Dehānāṁ bhuvanānāṁ ca na prasaṅgastato bhavet|
Śrīmanmataṅgaśāstrādau taduktaṁ parameśinā||6||
Thus (evam), the same thing is to be said (vācyam) with reference to the categories water, etc. (jala-ādi-tattveṣu) up to (yāvat) Sadāśiva (sadāśive). A category (tad tattvam) (such as), in succession (kramaśaḥ), from earth to Prakṛti (pṛthvī-pradhānam), Puruṣa, Śiva, etc. (puṁ-śiva-ādayaḥ), since it extends (tananāt) —i.e. since it is pervades (vyāptṛ-bhāvataḥ)— almost like a universal (sāmānya-kalpena), has to do --lit. remains-- (āste) with a certain set of effects of its (svasmin kārye), a multitude of properties (dharma-oghe) or even (yad vā api) a group of subjects with similar qualities (sva-sadṛk-guṇe).
On that account (tatas), there is no (na... bhavet) connection (prasaṅgaḥ) (between this term --viz. tattva or category--) and bodies (dehānām) and (ca) worlds (bhuvanānām). That (tad) has been said (uktam) by the Supreme Lord (parama-īśinā) in venerable Mataṅgatantra and other scriptures (śrīmat-mataṅga-śāstra-ādau)||4-6||
तत्रैषां दर्श्यते दृष्टः सिद्धयोगीश्वरीमते।
कार्यकारणभावो यः शिवेच्छापरिकल्पितः॥७॥
Tatraiṣāṁ darśyate dṛṣṭaḥ siddhayogīśvarīmate|
Kāryakāraṇabhāvo yaḥ śivecchāparikalpitaḥ||7||
Then (tatra), the relation of cause and effect (kārya-kāraṇa-bhāvaḥ) between these (categories) (eṣām) —which (yaḥ) has been created by the Will of Śiva— (śiva-icchā-parikalpitaḥ) is shown (darśyate) (such as can be) seen (dṛṣṭaḥ) in the doctrine of Siddhayogīśvarīmata (siddhayogīśvarī-mate)||7||
वस्तुतः सर्वभावानां कर्तेशानः परः शिवः।
अस्वतन्त्रस्य कर्तृत्वं नहि जातूपपद्यते॥८॥
Vastutaḥ sarvabhāvānāṁ karteśānaḥ paraḥ śivaḥ|
Asvatantrasya kartṛtvaṁ nahi jātūpapadyate||8||
As a matter of fact (vastutas), the Lord (īśānaḥ) Paramaśiva (paraḥ śivaḥ) (is) the Creator --lit. Doer-- (kartā) of all the things (sarva-bhāvānām). Doership (kartṛtvaṁ) cannot at all arise (nahi jātu upapadyate) in someone who is not free (asvatantrasya)||8||
स्वतन्त्रता च चिन्मात्रवपुषः परमेशितुः।
स्वतन्त्रं च जडं चेति तदन्योन्यं विरुध्यते॥९॥
Svatantratā ca cinmātravapuṣaḥ parameśituḥ|
Svatantraṁ ca jaḍaṁ ceti tadanyonyaṁ virudhyate||9||
Freedom (svatantratā ca) belongs to the Supreme Lord (parama-īśituḥ) whose form is pure Consciousness (cit-mātra-vapuṣaḥ). "Free (svatantram) and (ca... ca) inert" (jaḍam... iti) contradict (virudhyate) each other (anyonyam)||9||
जाड्यं प्रमातृतन्त्रत्वं स्वात्मसिद्धिमपि प्रति।
न कर्तृत्वादृते चान्यत् कारणत्वं हि लभ्यते॥१०॥
Jāḍyaṁ pramātṛtantratvaṁ svātmasiddhimapi prati|
Na kartṛtvādṛte cānyat kāraṇatvaṁ hi labhyate||10||
With regard to attaining its own self or existence (sva-ātma-siddhim api prati), inertness (jāḍyam) (implies) dependence on a knower (pramātṛ-tantratvam). Apart from (ṛte ca) (His) doership (kartṛtvāt), no (na) other (anyat) causality (kāraṇatvam hi) is perceived (labhyate)||10||
Stanzas 11 to 24
तस्मिन्सति हि तद्भाव इत्यपेक्षैकजीवितम्।
निरपेक्षेषु भावेषु स्वात्मनिष्ठतया कथम्॥११॥
Tasminsati hi tadbhāva ityapekṣaikajīvitam|
Nirapekṣeṣu bhāveṣu svātmaniṣṭhatayā katham||11||
"When that exists (tasmin sati), that (other) thing (also exists)" (tad-bhāvaḥ iti), this is the one life (eka-jīvitam) of a (causal) relationship (apekṣā). (Nonetheless,) how (katham) (is that possible) with reference a things independent of each other (nirapekṣeṣu bhāveṣu) (and) which only depend on themselves (sva-ātma-niṣṭhatayā)||11||
स पूर्वमथ पश्चात्स इति चेत्पूर्वपश्चिमौ।
स्वभावेऽनतिरिक्तौ चेत्सम इत्यवशिष्यते॥१२॥
Sa pūrvamatha paścātsa iti cetpūrvapaścimau|
Svabhāve'natiriktau cetsama ityavaśiṣyate||12||
If (ced) (one might affirm that) "This (saḥ) (is) first (pūrvam) and (atha) that (saḥ) (is) next" (paścāt... iti). If (ced) these ones (happening) before and after (pūrva-paścimau) are not different (anatiriktau) in their own essential nature (sva-bhāve), (then, only) "an equal (reality)" (samaḥ) remains (avaśiṣyate)||12||
बीजमङ्कुर इत्यस्मिन् सतत्त्वे हेतुतद्वतोः।
घटः पटश्चेति भवेत् कार्यकारणता न किम्॥१३॥
Bījamaṅkura ityasmin satattve hetutadvatoḥ|
Ghaṭaḥ paṭaśceti bhavet kāryakāraṇatā na kim||13||
"Seed (bījam) (and) sprout" (aṅkuraḥ iti): If it is admitted a real relationship of causality in this (asmin satattve hetu-tadvatoḥ), why (kim) there is no (bhavet... na) relation of cause and effect (kārya-kāraṇatā) (between) "a pot (ghaṭaḥ) and (ca) a cloth" (paṭaḥ... iti)?||13||
बीजमङ्कुरपत्रादितया परिणमेत चेत्।
अतत्स्वभाववपुषः स स्वभावो न युज्यते॥१४॥
Bījamaṅkurapatrāditayā pariṇameta cet|
Atatsvabhāvavapuṣaḥ sa svabhāvo na yujyate||14||
If (ced) (it is said that) the seed (bījam) is tranformed (pariṇameta) into sprout, leaves, etc. (aṅkura-patra-āditayā), (I say that) something with a certain nature (sa svabhāvaḥ) cannot be furnished with (na yujyate) a different nature (a-tad-svabhāva-vapuṣaḥ)||14||
स तत्स्वभाव इति चेत्तर्हि बीजाङ्कुरौ निजे।
तावत्येव न विश्रान्तौ तदन्यात्यन्तसम्भवात्॥१५॥
Sa tatsvabhāva iti cettarhi bījāṅkurau nije|
Tāvatyeva na viśrāntau tadanyātyantasambhavāt||15||
If (ced) (it is said that) the essential nature of that --i.e. of the sprout-- (is the same as that of the seed) (saḥ tad-svabhāvaḥ iti), then (tarhi) seed and sprout (bīja-aṅkurāḥ) cannot rest in their own (nature) (nije... tāvati eva na viśrāntau) since there would be an excess of what they are not --as this translation looks strange, to say the very least, others read 'tadanyādyantasambhavāt', i.e. 'tad-anya-ādi-anta-sambhavāt'; the translation would read "since the initial and final (states) would exist (in both, i.e. in sprout and seed,) and they would be different (from their own essential nature)"-- (tad-anya-atyanta-sambhavāt)||15||
ततश्च चित्राकारोऽसौ तावान्कश्चित्प्रसज्यते।
अस्तु चेत् न जडेऽन्योन्यविरुद्धाकारसम्भवः॥१६॥
Tataśca citrākāro'sau tāvānkaścitprasajyate|
Astu cet na jaḍe'nyonyaviruddhākārasambhavaḥ||16||
On that account (tatas), the consequence would be (prasajyate) something (asau tāvān kaścid) with multiple forms --i.e. which is seed and sprout at the same time-- (citra-ākāraḥ). If this is admitted (astu ced), (then the reply is:) In that which is inert (jaḍe) there cannot be two forms which are mutually contradictory (na... anyonya-viruddha-ākāra-sambhavaḥ)||16||
क्रमेण चित्राकारोऽस्तु जडः किं नु विरुद्ध्यते।
क्रमोऽक्रमो वा भावस्य न स्वरूपाधिको भवेत्॥१७॥
तथोपलम्भमात्रं तौ उपलम्भश्च किं तथा।
उपलब्धापि विज्ञानस्वभावो योऽस्य सोऽपि हि॥१८॥
क्रमोपलम्भरूपत्वात्क्रमेणोपलभेत चेत्।
तस्य तर्हि क्रमः कोऽसौ तदन्यानुपलम्भतः॥१९॥
Krameṇa citrākāro'stu jaḍaḥ kiṁ nu viruddhyate|
Kramo'kramo vā bhāvasya na svarūpādhiko bhavet||17||
Tathopalambhamātraṁ tau upalambhaśca kiṁ tathā|
Upalabdhāpi vijñānasvabhāvo yo'sya so'pi hi||18||
Kramopalambharūpatvātkrameṇopalabheta cet|
Tasya tarhi kramaḥ ko'sau tadanyānupalambhataḥ||19||
Let there be (asu) through succession (krameṇa) a multifarious --i.e. with multiple forms-- inert reality (citra-ākāraḥ... jaḍaḥ)! Why (kim nu) is (this) contradictory (viruddhyate)? (To refute this, it is said that) succession (kramaḥ) or (vā) non-sucession (akramaḥ) are not (na... bhavet) an addition to the essential nature (svarūpa-adhikaḥ) of the thing (bhāvasya). So (tathā), those two things --succession and non-succession-- (tau) are only a perception (upalambha-mātram) (of the knower). And (ca) why (kim) (is) perception (upalambhaḥ) like that (tathā)? If (ced) (someone says that) even (api... api hi) the perceiver or knower (upalabdhā... saḥ) whose --expecting 'yasya'-- (yaḥ asya) essential nature is Consciousness (vijñāna-svabhāvaḥ) should perceive (upalabheta) successively (krameṇa) since his nature is perception of succession (krama-upalambha-rūpatvāt), then (tarhi), as there is no perception of another apart from him (tad-anya-an-upalambhataḥ), what (kaḥ) (is) that (asau) succession (kramaḥ) of his (tasya)? --in other words, the perceiver or knower perceives succession but he does not experience succession himself because there is no other perceiver--||17-19||
स्वभाव इति चेन्नासौ स्वरूपादधिको भवेत्।
स्वरूपानधिकस्यापि क्रमस्य स्वस्वभावतः॥२०॥
स्वातन्त्र्याद्भासनं स्याच्चेत् किमन्यद्ब्रूमहे वयम्।
इत्थं श्रीशिव एवैकः कर्तेति परिभाष्यते॥२१॥
कर्तृत्वं चैतदेतस्य तथामात्रावभासनम्।
तथावभासनं चास्ति कार्यकारणभावगम्॥२२॥
यथा हि घटसाहित्यं पटस्याप्यवभासते।
तथा घटानन्तरता किन्तु सा नियमोज्झिता॥२३॥
अतो यन्नियमेनैव यस्मादाभात्यनन्तरम्।
तत्तस्य कारणं ब्रूमः सति रूपान्वयेऽधिके॥२४॥
Svabhāva iti cennāsau svarūpādadhiko bhavet|
Svarūpānadhikasyāpi kramasya svasvabhāvataḥ||20||
Svātantryādbhāsanaṁ syāccet kimanyadbrūmahe vayam|
Itthaṁ śrīśiva evaikaḥ karteti paribhāṣyate||21||
Kartṛtvaṁ caitadetasya tathāmātrāvabhāsanam|
Tathāvabhāsanaṁ cāsti kāryakāraṇabhāvagam||22||
Yathā hi ghaṭasāhityaṁ paṭasyāpyavabhāsate|
Tathā ghaṭānantaratā kintu sā niyamojjhitā||23||
Ato yanniyamenaiva yasmādābhātyanantaram|
Tattasya kāraṇaṁ brūmaḥ sati rūpānvaye'dhike||24||
If (ced) (this is just "his) essential nature" (svabhāvaḥ iti), (then) there is nothing else (na... asau... adhikaḥ bhavet) but (his) essential nature (svarūpāt). Since succession, which is not something additional to (his) essential nature, (really) is his own essential nature (svarūpa-anadhikasya api kramasya sva-svabhāvataḥ), if (ced) (its --i.e. of succession--) manifestation/appearance (bhāsanam) takes place (syāt) through (its own) freedom (svātantryāt), (then) what (kim) else (anyat) (can) I say --a great writer like Abhinavagupta will usually speak about himself in plural-- (brūmahe vayam)? In this way (ittham), venerable Śiva Himself (śrī-śivaḥ eva) alone (ekaḥ) is declared to be (paribhāṣyate) 'the Doer' (kartā iti).
And (ca) this (etad) Doership (kartṛtvam) of His (etasya) (is) manifestation just in this way (tathā-mātra-avabhāsanam). (His) manifestation (just) in this way (tathā-avabhāsanam ca) is (asti) (also) present in the relation of cause and effect (kārya-kāraṇa-bhāva-gam).
Just as (yathā hi) there is manifestation --expecting 'avabhāsanam'-- (avabhāsate) of a cloth (paṭasya api) along with a pot (ghaṭa-sāhityam), so also (tathā) it --the cloth-- can become manifested immediately after the pot --lit. there is a state of coming immediately after the pot-- (ghaṭa-anantaratā). However (kintu), it --i.e. the state coming immediately after the pot, viz. 'the succession'-- (sā) is devoid of necessity --because there is no causal relation between the cloth and the pot-- (niyama-ujjhitā).
On this account (atas), I call (brūmaḥ) that (tad) which (yad) necessarily (niyamena eva) appears (ābhāti) (before kārya or effect, —which arises) immeditately after (anantaram) which --i.e. after the cause-- (yasmāt)— its (tasya) cause (kāraṇam) (only) when there is an additional connection of nature --all in all, when there is a continuity of nature-- (sati rūpa-anvaye adhike)||20-24||
Stanzas 25 to 61
नियमश्च तथारूपभासनामात्रसारकः।
बीजादङ्कुर इत्येवं भासनं नहि सर्वदा॥२५॥
Niyamaśca tathārūpabhāsanāmātrasārakaḥ|
Bījādaṅkura ityevaṁ bhāsanaṁ nahi sarvadā||25||
And (ca) necessity (niyamaḥ) is essentially only the manifestation which is so formed --or 'is essentially only the manifestation of the form in that way'; expecting 'tathārūpabhāsanamātrasārakaḥ'-- (tathā-rūpa-bhāsanā-mātra-sārakaḥ). The manifestation (bhāsanam) in this way (evam) 'A sprout (aṅkuraḥ) (arises) from a seed (bījāt... iti)' not (na hi) always (sarvadā) (happens) --i.e. a sprout can sometimes exist without the presence of a seed, e.g. when a yogī uses siddhi-s or supernatural powers to manifest things--||25||
योगीच्छानन्तरोद्भूततथाभूताङ्कुरो यतः।
इष्टे तथाविधाकारे नियमो भासते यतः॥२६॥
स्वप्ने घटपटादीनां हेतुतद्वत्स्वभावता।
भासते नियमेनैव बाधाशून्येन तावति॥२७॥
Yogīcchānantarodbhūtatathābhūtāṅkuro yataḥ|
Iṣṭe tathāvidhākāre niyamo bhāsate yataḥ||26||
Svapne ghaṭapaṭādīnāṁ hetutadvatsvabhāvatā|
Bhāsate niyamenaiva bādhāśūnyena tāvati||27||
Because (yatas) a sprout of such qualities (as a normal sprout which has emerged from a seed) arises immediately after the will of a yogī (has decided so) (yogi-icchā-anantara-udbhūta-tathābhūta-aṅkuraḥ). (Why?) Because (yatas) necessity (niyamaḥ) becomes manifested (bhāsate) with respect to that kind of form wished (by the yogī) (iṣṭe tathāvidha-ākāre).
(Or) a relation of cause and effect (hetutadvat) between a pot, a cloth, etc. (ghaṭa-paṭa-ādīnām) in a dream (svapne) becomes spontaneously manifested --expecting 'svabhāvatas'-- (svabhāvatā... bhāsate) according to necessity (niyamena eva) without any objection or annulment (bādhā-śūnyena) during that (state) --i.e. during the dream-- (tāvati)||26-27||
ततो यावति याद्रूप्यान्नियमो बाधवर्जितः।
भाति तावति ताद्रूप्याद्दृढहेतुफलात्मता॥२८॥
तथाभूते च नियमे हेतुतद्वत्त्वकारिणि।
वस्तुतश्चिन्मयस्यैव हेतुता तद्धि सर्वगम्॥२९॥
Tato yāvati yādrūpyānniyamo bādhavarjitaḥ|
Bhāti tāvati tādrūpyāddṛḍhahetuphalātmatā||28||
Tathābhūte ca niyame hetutadvattvakāriṇi|
Vastutaścinmayasyaiva hetutā taddhi sarvagam||29||
Therefore (tatas), a firm relation of cause and effect --lit. cause and fruit-- (dṛḍha-hetu-phala-ātmatā) appears (bhāti) in whatever (state) (yāvati... tāvati) (and) through any form (yādrūpyāt... tādrūpyāt) (if there is) necessity (niyamaḥ) devoid of objection or annulment (bādha-varjitaḥ).
Causality (hetutā) of Consciousness Itself (cinmayasya eva) (is) really (vastutas) in such a necessity which produces the relation of cause and effect (tathābhūte ca niyame hetutadvattva-kāriṇi). That (tad) (is) undoubtedly all-pervading (hi sarvagam)||28-29||
अत एव घटोद्भूतौ सामग्री हेतुरुच्यते।
सामग्री च समग्राणां यद्येकं नेष्यते वपुः॥३०॥
हेतुभेदान्न भेदः स्यात् फले तच्चासमञ्जसम्।
यद्यस्यानुविधत्ते तामन्वयव्यतिरेकिताम्॥३१॥
तत्तस्य हेतु चेत्सोऽयं कुण्ठतर्को न नः प्रियः।
समग्राश्च यथा दण्डसूत्रचक्रकरादयः॥३२॥
दूराश्च भाविनश्चेत्थं हेतुत्वेनेति मन्महे।
यदि तत्र भवेन्मेरुर्भविष्यन्वापि कश्चन॥३३॥
न जायेत घटो नूनं तत्प्रत्यूहव्यपोहितः।
यथा च चक्रं नियते देशे काले च हेतुताम्॥३४॥
याति कर्किसुमेर्वाद्यास्तद्वत्स्वस्थावधि स्थिताः।
तथा च तेषां हेतुनां संयोजनवियोजने॥३५॥
नियते शिव एवैकः स्वतन्त्रः कर्तृतामियात्।
कुम्भकारस्य या संविच् चक्रदण्डादियोजने॥३६॥
शिव एव हि सा यस्मात्संविदः का विशिष्टता।
कौम्भकारी तु संवित्तिरवच्छेदावभासनात्॥३७॥
भिन्नकल्पा यदि क्षेप्या दण्डचक्रादिमध्यतः।
तस्मादेकैकनिर्माणे शिवो विश्वैकविग्रहः॥३८॥
कर्तेति पुंसः कर्तृत्वाभिमानोऽपि विभोः कृतिः।
अत एव तथाभानपरमार्थतया स्थितेः॥३९॥
कार्यकारणभावस्य लोके शास्त्रे च चित्रता।
मायातोऽव्यक्तकलयोरिति रौरवसङ्ग्रहे॥४०॥
श्रीपूर्वे तु कलातत्त्वादव्यक्तमिति कथ्यते।
तत एव निशाख्यानात्कलीभूतादलिङ्गकम्॥४१॥
इति व्याख्यास्मदुक्तेऽस्मिन्सति न्यायेऽतिनिष्फला।
लोके च गोमयात्कीटात् सङ्कल्पात्स्वप्नतः स्मृतेः॥४२॥
योगीच्छातो द्रव्यमन्त्रप्रभावादेश्च वृश्चिकः।
अन्य एव स चेत् कामं कुतश्चित्स्वविशेषतः॥४३॥
स तु सर्वत्र तुल्यस्तत्परामर्शैक्यमस्ति तु।
तत एव स्वरूपेऽपि क्रमेऽप्यन्यादृशी स्थितिः॥४४॥
शास्त्रेषु युज्यते चित्रात्तथाभावस्वभावतः।
पुंरागवित्कलाकालमाया ज्ञानोत्तरे क्रमात्॥४५॥
नियतिर्नास्ति वैरिञ्चे कलोर्ध्वे नियतिः श्रुता।
पुंरागवित्त्रयादूर्ध्वं कालनियतिसम्पुटम्॥४६॥
कला मायेति कथितः क्रमः किरणशास्त्रगः।
पुमान्नियत्या कालश्च रागविद्याकलान्वितः॥४७॥
इत्येष क्रम उद्दिष्टो मातङ्गे पारमेश्वरे।
कार्यकारणभावीये तत्त्व इत्थं व्यवस्थिते॥४८॥
श्रीपूर्वशास्त्रे कथितां वच्मः कारणकल्पनाम्।
शिवः स्वतन्त्रदृग्रूपः पञ्चशक्तिसुनिर्भरः॥४९॥
स्वातन्त्र्यभासितभिदा पञ्चधा प्रविभज्यते।
चिदानन्देषणाज्ञानक्रियाणां सुस्फुटत्वतः॥५०॥
शिवशक्तिसदेशानविद्याख्यं तत्त्वपञ्चकम्।
एकैकत्रापि तत्त्वेऽस्मिन् सर्वशक्तिसुनिर्भरे॥५१॥
तत्तत्प्राधान्ययोगेन स स भेदो निरूप्यते।
तथाहि स्वस्वतन्त्रत्वपरिपूर्णतया विभुः॥५२॥
निःसङ्ख्यैर्बहुभी रूपैर्भात्यवच्छेदवर्जनात्।
शाम्भवाः शक्तिजा मन्त्रमहेशा मन्त्रनायकाः॥५३॥
मन्त्रा इति विशुद्धाः स्युरमी पञ्च गणाः क्रमात्।
स्वस्मिन्स्वस्मिन् गणे भाति यद्यद्रूपं समन्वयि॥५४॥
तदेषु तत्त्वमित्युक्तं कालाग्न्यादेर्धरादिवत्।
तेन यत्प्राहुराख्यानसादृश्येन विडम्बिताः॥५५॥
गुरूपासां विनैवात्तपुस्तकाभीष्टदृष्टयः।
ब्रह्मा निवृत्त्यधिपतिः पृथक्तत्त्वं न गण्यते॥५६॥
सदाशिवाद्यास्तु पृथग्गण्यन्त इति को नयः।
ब्रह्मविष्णुहरेशानसुशिवानाश्रितात्मनि॥५७॥
षट्के कारणसञ्ज्ञेऽर्धजरतीयमियं कुतः।
इति तन्मूलतो ध्वस्तं गणितं नहि कारणम्॥५८॥
यथा पृथिव्यधिपतिर्नृपस्तत्त्वान्तरं नहि।
तथा तत्तत्कलेशानः पृथक्तत्त्वान्तरं कथम्॥५९॥
Ata eva ghaṭodbhūtau sāmagrī heturucyate|
Sāmagrī ca samagrāṇāṁ yadyekaṁ neṣyate vapuḥ||30||
Hetubhedānna bhedaḥ syāt phale taccāsamañjasam|
Yadyasyānuvidhatte tāmanvayavyatirekitām||31||
Tattasya hetu cetso'yaṁ kuṇṭhatarko na naḥ priyaḥ|
Samagrāśca yathā daṇḍasūtracakrakarādayaḥ||32||
Dūrāśca bhāvinaścetthaṁ hetutveneti manmahe|
Yadi tatra bhavenmerurbhaviṣyanvāpi kaścana||33||
Na jāyeta ghaṭo nūnaṁ tatpratyūhavyapohitaḥ|
Yathā ca cakraṁ niyate deśe kāle ca hetutām||34||
Yāti karkisumervādyāstadvatsvasthāvadhi sthitāḥ|
Tathā ca teṣāṁ hetunāṁ saṁyojanaviyojane||35||
Niyate śiva evaikaḥ svatantraḥ kartṛtāmiyāt|
Kumbhakārasya yā saṁvic cakradaṇḍādiyojane||36||
Śiva eva hi sā yasmātsaṁvidaḥ kā viśiṣṭatā|
Kaumbhakārī tu saṁvittiravacchedāvabhāsanāt||37||
Bhinnakalpā yadi kṣepyā daṇḍacakrādimadhyataḥ|
Tasmādekaikanirmāṇe śivo viśvaikavigrahaḥ||38||
Karteti puṁsaḥ kartṛtvābhimāno'pi vibhoḥ kṛtiḥ|
Ata eva tathābhānaparamārthatayā sthiteḥ||39||
Kāryakāraṇabhāvasya loke śāstre ca citratā|
Māyāto'vyaktakalayoriti rauravasaṅgrahe||40||
Śrīpūrve tu kalātattvādavyaktamiti kathyate|
Tata eva niśākhyānātkalībhūtādaliṅgakam||41||
Iti vyākhyāsmadukte'sminsati nyāye'tiniṣphalā|
Loke ca gomayātkīṭāt saṅkalpātsvapnataḥ smṛteḥ||42||
Yogīcchāto dravyamantraprabhāvādeśca vṛścikaḥ|
Anya eva sa cet kāmaṁ kutaścitsvaviśeṣataḥ||43||
Sa tu sarvatra tulyastatparāmarśaikyamasti tu|
Tata eva svarūpe'pi krame'pyanyādṛśī sthitiḥ||44||
Śāstreṣu yujyate citrāttathābhāvasvabhāvataḥ|
Puṁrāgavitkalākālamāyā jñānottare kramāt||45||
Niyatirnāsti vairiñce kalordhve niyatiḥ śrutā|
Puṁrāgavittrayādūrdhvaṁ kālaniyatisampuṭam||46||
Kalā māyeti kathitaḥ kramaḥ kiraṇaśāstragaḥ|
Pumānniyatyā kālaśca rāgavidyākalānvitaḥ||47||
Ityeṣa krama uddiṣṭo mātaṅge pārameśvare|
Kāryakāraṇabhāvīye tattva itthaṁ vyavasthite||48||
Śrīpūrvaśāstre kathitāṁ vacmaḥ kāraṇakalpanām|
Śivaḥ svatantradṛgrūpaḥ pañcaśaktisunirbharaḥ||49||
Svātantryabhāsitabhidā pañcadhā pravibhajyate|
Cidānandeṣaṇājñānakriyāṇāṁ susphuṭatvataḥ||50||
Śivaśaktisadeśānavidyākhyaṁ tattvapañcakam|
Ekaikatrāpi tattve'smin sarvaśaktisunirbhare||51||
Tattatprādhānyayogena sa sa bhedo nirūpyate|
Tathāhi svasvatantratvaparipūrṇatayā vibhuḥ||52||
Niḥsaṅkhyairbahubhī rūpairbhātyavacchedavarjanāt|
Śāmbhavāḥ śaktijā mantramaheśā mantranāyakāḥ||53||
Mantrā iti viśuddhāḥ syuramī pañca gaṇāḥ kramāt|
Svasminsvasmin gaṇe bhāti yadyadrūpaṁ samanvayi||54||
Tadeṣu tattvamityuktaṁ kālāgnyāderdharādivat|
Tena yatprāhurākhyānasādṛśyena viḍambitāḥ||55||
Gurūpāsāṁ vinaivāttapustakābhīṣṭadṛṣṭayaḥ|
Brahmā nivṛttyadhipatiḥ pṛthaktattvaṁ na gaṇyate||56||
Sadāśivādyāstu pṛthaggaṇyanta iti ko nayaḥ|
Brahmaviṣṇuhareśānasuśivānāśritātmani||57||
Ṣaṭke kāraṇasañjñe'rdhajaratīyamiyaṁ kutaḥ|
Iti tanmūlato dhvastaṁ gaṇitaṁ nahi kāraṇam||58||
Yathā pṛthivyadhipatirnṛpastattvāntaraṁ nahi|
Tathā tattatkaleśānaḥ pṛthaktattvāntaraṁ katham||59||
For this very reason (atas eva), the cause (hetuḥ) of the generation of the pot (ghaṭa-udbhūtau) is said to be (ucyate) an aggregate or collection (of various factors) (sāmagrī). And (ca) if (yadi) the aggregate or collection (sāmagrī) of (various) causal factors --lit. of the whole-- (samagrāṇām) is not accepted (na iṣyate) as an only form (ekam... vapus), (then,) due to the different causes --reading 'hetubhedāttu'-- (hetu-bhedāt na) there would be (syāt) difference or variety (bhedaḥ) in the fruit --i.e. there would be different fruits-- (phale); and (ca) that (tad) is improper (asamañjasam).
If (ced) its (tasya) cause --expecting 'hetuḥ'-- (hetu) (is) that (tad) which (yad yasya) regulates/conforms to (anuvidhatte) a logical connection and disconnection --i.e. it refers to that cause regulating the existence or non-existence of the effect by means of its own presence or absence-- (tām anvaya-vyatirekitām); (then) this very (sa ayam) dull/stupid logic (kuṇṭha-tarkaḥ) is not (na) dear (priyaḥ) to me (naḥ).
And (ca) just as (yathā) the (various) causal factors (samagrāḥ) (such as) stick, thread, wheel, hand, etc. (daṇḍa-sūtra-cakra-kara-ādayaḥ) (though existing separately work together to make a pot,) so (also) (ittham) I think (manmahe) that (iti) distant (things) (dūrāḥ) and (ca... ca) future (things) (bhāvinaḥ) (can) be a cause (hetutvena).
A pot (ghaṭaḥ) would not be indeed produced (na jāyeta... nūnam) if (yadi) Meru (meruḥ) was (bhavet) there (tatra) or if (vāpi) something (kaścana) was about to appear (bhaviṣyan), (as) it would be removed by those impediments (tad-pratyūha-vyapohitaḥ).
And (ca) just as (yathā) the wheel (of a potter) (cakram) is brought (niyate) to a place and time (deśe kāle) and (ca) becomes the cause (hetutām... yāti), likewise (tadvat) Kalki, Sumeru, etc. --reading 'Kalki' instead of 'Karki'-- (karki-sumeru-ādyāḥ) (can be causes but) residing within their own limits --reading 'svasthāvadhisthitāḥ' instead of 'svasthāvadhi sthitāḥ'; anyway the text is confusing here-- (sva-stha-avadhi sthitāḥ).
In this way (tathā ca), Śiva Himself (śivaḥ eva), who is One (ekaḥ) (and) Free (svatantraḥ), becomes the Doer (kartṛtām iyāt) regarding the fixed/steady/constant conjunction and disjunction (saṁyojana-viyojane) of those causes (teṣām hetunām).
Consciousness (saṁvid... sā) of the potter (kumbhakārasya), which (yā) (is) in the union of wheel, stick, etc. (cakra-daṇḍa-ādi-yojane), (is) undoubtedly Śiva Himself (śivaḥ eva hi). (Why?) Because (yasmāt) in the case of Consciousness (saṁvidaḥ) , what (kā) distinction (viśiṣṭatā) (could there be)?
But (tu) if (yadi) due to the manifestation of limits/distinctions (avaccheda-avabhāsanāt), Consciousness (saṁvittiḥ) of the potter (kaumbhakārī) were to be thought as different (from our beloved Lord Śiva) (bhinna-kalpā), (then) It --Consciousness-- would be placed (kṣepyā) among --i.e. together with-- stick, wheel, etc. (which constitute a group of additional causes) (daṇḍa-cakra-ādi-madhyataḥ).
Therefore (tasmāt), Śiva (śivaḥ), whose one Form/Body is the universe (viśva-eka-vigrahaḥ), (is) "the Doer" (kartā iti) regarding each of the creations (eka-eka-nirmāṇe). Even (api) the erroneous conception on the part of Puruṣa --category 12-- that he is the Doer (puṁsaḥ kartṛtva-abhimānaḥ) (is also) the Doing (kṛtiḥ) of the All-pervading One (vibhoḥ).
On this account (atas eva), since the relation of cause and effect remains (sthiteḥ... kārya-kāraṇa-bhāvasya) as the Highest Reality manifested like that (tathā-bhāna-parama-arthatayā), (there is) variety/diversity (citratā) (of Its --of the Highest Reality-- manifestations) in the world (loke) and (ca) in the scripture(s) (śāstre).
In Rauravasaṅgraha (raurava-saṅgrahe) (it is said): "Of the Unmanifest and Kalā --category 7-- (avyakta-kalayoḥ) from Māyā --category 6-- (māyātas... iti)". But (tu) in venerable Pūrva --i.e. in Mālinīvijayottaratantra-- (śrī-pūrve) it is said (kathyate): "The Unmanifest (avyaktam) (comes) from the Kalā category (kalā-tattvāt... iti)".
For that reason (tatas eva), with regard to this method/axiom that I have mentioned (asmad-ukte asmin sati nyāye), the explanation (vyākhyā) that (iti), That which has no mark --i.e. Avyakta or the Unmanifest-- (aliṅgakam) (arises) from that which is called Night --viz. from Māyā-- (niśā-ākhyānāt) when She --i.e. the Night-- has become Kalā (kalī-bhūtāt), (is) extremely fruitless/useless (ati-niṣphalā).
And (ca) in the world (loke), a scorpion (vṛścikaḥ) (can be manifested) from cow-dung (gomayāt), from a worm (kīṭāt), from imagination (saṅkalpāt), from a dream (svapnatas), from memory (smṛteḥ), from the will of a yogī (yogi-icchātas) and (ca) from the power of substances and mantra-s (dravya-mantra-prabhāvāt).
If (ced) (someone said that) it --i.e. the scorpion-- (saḥ) (is) another (anyaḥ eva), (I would) willingly (muestra) (agree with him, but only that they are different) from their own special properties (sva-viśeṣatas) to some extent (kutaścid). It --the scorpion-- (saḥ) (is) certainly (tu) the same (tulyaḥ) everywhere (sarvatra), (viz.) there indeed is (asti tu) unity in the consideration of that --viz. of the scorpions-- (tad-parāmarśa-ekyam) (even if the scorpions are different from each other).
On that account (tatas eva), the existence in the scriptures of other viewpoints (anyā-dṛśī sthitiḥ... śāstreṣu) regarding even nature and succession --i.e. the order-- (of the tattva-s or categories) (svarūpe api krame api) is proper (yujyate) as the varied essential nature (of Śakti) is so (citrāt tathābhāva-svabhāvataḥ).
In Jñānottara (jñānottare), Puruṣa, Rāga, Vidyā, Kalā, Kāla and Māyā (pum-rāga-vit-kalā-kāla-māyāḥ) (appear) in succession (kramāt) (and) there is no (na asti) Niyati (niyatiḥ). In Vairiñca (vairiñce), Niyati (niyatiḥ) is heard (śrutā) as coming after Kāla --reading 'kālordhve' instead-- (kalā-ūrdhve).
Above (ūrdhvam) the triad of Puruṣa, Rāga and Vidyā (pumrāga-vit-trayāt) (comes) the capsule of Kāla and Niyati (kāla-niyati-sampuṭam). (After that come) Kalā and Māyā (kalā māyā iti). (The previous) succession (kramaḥ) is mentioned (kathitaḥ) in the Kiraṇatantra (kiraṇa-śāstra-gaḥ).
This (eṣaḥ) (is) the succession or order (kramaḥ) described/mentioned/explained (uddiṣṭaḥ) in Mātaṅgapārameśvara (mātaṅge pārameśvare): "Puruṣa (pumān) (associated) with Niyati (niyatyā), and (ca) Kāla (kālaḥ) endowed with Rāga, Vidyā and Kalā (rāga-vidyā-kalā-anvitaḥ... iti)".
(As) the true state (tattve) of the relation of cause and effect (kārya-kāraṇa-bhāvīye) has thus been established (ittham vyavasthite), I am (now) speaking (vacmaḥ) about the making of the causes (kāraṇa-kalpanām) as mentioned (kathitām) in venerable Pūrvaśāstra --i.e. in Mālinīvijayottaratantra-- (śrī-pūrva-śāstre).
Śiva (śivaḥ), whose viewing/doctrine is free (svatantra-dṛk-rūpaḥ) (and) who is exceedingly full of five Powers (pañca-śakti-su-nirbharaḥ), is divided (pravibhajyate) into five (pañcadhā) by the distinction/difference manifested by (His) Absolute Freedom (svātantrya-bhāsita-bhidā).
Since the Powers of Consciousness, Bliss, Will, Knowledge and Action become very evident (cit-ānanda-īṣaṇā-jñāna-kriyāṇām su-sphuṭatvataḥ), (there appears) a group of five categories (tattva-pañcakam) called Śiva, Śakti, Sadāśiva, Īśāna --also known as Īśvara-- and Vidyā --also known as Sadvidyā or Śuddhavidyā-- (śiva-śakti-sadā-īśāna-vidyā-ākhyam).
The respective difference (saḥ saḥ bhedaḥ) is determined (nirūpyate) even in each of these categories which are extremely replete with all the Powers (ekaikatra-api tattve asmin sarva-śakti-su-nirbhare) by means of the predominance of this or that (Power) (tad-tad-prādhānya-yogena) --confusing Sanskrit, but the meaning is clear: "Despite all of these categories are full to the brim of those five Powers, there is predominance of one Power in each of them"--.
For thus (it has been said) --another translation could be: 'For instance', but it does not look well in this context-- (tathā hi) (that) the All-pervading One (vibhuḥ), furnished with Total Fullness (due to) His own Absolute Freedom (sva-svatantratva-paripūrṇatayā), appears/shines (bhāti) in innumerable forms --lit. by innumerable, by many forms-- (niḥsaṅkhyaiḥ bahubhiḥ rūpaiḥ) as He is without any limitation (avaccheda-varjanāt).
"Those (knowers) related to Śambhu (śāmbhavāḥ), those who are born from Śakti (śakti-jāḥ), the Great Lords of Mantra (mantra-mahā-īśāḥ), the Lords of Mantra (mantra-nāyakāḥ) (and) Mantra-s (mantrāḥ iti)", those (amī), in order/succession (kramāt), are (syuḥ) the five (pañca) pure (viśuddhāḥ) groups (gaṇāḥ).
Whatever (yad yad... tad) form/nature (rūpam) (that) appears (bhāti) in each of its groups (svasmin svasmin gaṇe) in mutual connection (with it) (samanvayi) is said to be (uktam) "a category" (tattvam iti) among them (eṣu); as (for instance) the earth category, etc. (dharā-ādi-vat) (permeating all the worlds) from Kālāgni, etc. (kālāgni-āde).
Thus (tena), (there are those) who (yad), without (vinā eva) worshiping/serving a Guru (guru-upāsām), deceived (viḍambitāḥ) by the similarity of names (ākhyāna-sādṛśyena) (and) endowed with favorite viewpoints obtained from books (ātta-pustaka-abhīṣṭa-dṛṣṭayaḥ), said (prāhuḥ): "What (kaḥ) (is) the plan/method (here) (nayaḥ)?: 'Brahmā (brahmā), the lord of cessation (nivṛtti-adhipatiḥ), is not (na) counted (gaṇyate) as a separate category (pṛthak tattvam), but (tu) Sadāśiva, etc. (sadāśiva-ādyāḥ) are counted (gaṇyante) separately (pṛthak... iti)'. (And) why (kutas) this --expecting 'idam'-- (iyam) incompatibility in argument (ardha-jaratīyam) regarding this group of six (factors) (ṣaṭke) called causes (kāraṇa-sañjñe) constituted by Brahmā, Viṣṇu, Hara, Īśāna --i.e. Īśvara--, Suśiva --i.e. Sadāśiva-- (and) Anāśrita (brahma-viṣṇu-hara-īśāna-suśiva-anāśrita-ātmani... iti)?". That (argument of theirs) (tad) is (now) radically destroyed (mūlatas dhvastam): A cause (kāraṇam) is not (na hi) counted (gaṇitam) (as a separate category)!
Just as (yathā) a king (nṛpaḥ), a lord of the earth (pṛthivī-adhipatiḥ), is not at all (na hi) another category (apart from the earth itself) (tattva-antaram), so also (tathā) how (katham) (can) the lords of the various kalā-s --the meaning of this word is very ambiguous, it might mean 'power, sphere of power, etc.'-- (tad-tad-kalā-īśānaḥ) (be) other separate categories --reading 'pṛthak tattvāntaram', the meaning would be '(be) other categories separately'-- (pṛthak-tattva-antaram)?||30-59||
तदेवं पञ्चकमिदं शुद्धोऽध्वा परिभाष्यते।
तत्र साक्षाच्छिवेच्छैव कर्त्र्याभासितभेदिका॥६०॥
ईश्वरेच्छावशक्षुब्धभोगलोलिकचिद्गणान्।
संविभक्तुमघोरेशः सृजतीह सितेतरम्॥६१॥
Tadevaṁ pañcakamidaṁ śuddho'dhvā paribhāṣyate|
Tatra sākṣācchivecchaiva kartryābhāsitabhedikā||60||
Īśvarecchāvaśakṣubdhabhogalolikacidgaṇān|
Saṁvibhaktumaghoreśaḥ sṛjatīha sitetaram||61||
Thus (evam), this very (tad... idam) group of five (categories) (pañcakam) is called (paribhāṣyate) pure (śuddhaḥ) course (adhvā). There (tatra), Śiva's Will Itself (śiva-icchā eva) in person (sākṣāt) is the Doer (kartrī) who splits/divides that which has been manifested (ābhāsita-bhedikā).
Here (iha), Aghoreśa --also known as 'Ananta'-- (aghora-īśaḥ) emits/manifests (sṛjati) the opposite course --i.e. the impure course; li. 'other than white'-- (sita-itaram) in order to provide (saṁvibhaktum) the groups of sentient beings whose desire for bhoga or enjoyment has been agitated by the Power/Authority/Dominion of the Lord's Will --bhoga or enjoyment means 'worldliness'; reading 'lolikā' instead-- (īśvara-icchā-vaśa-kṣubdha-bhoga-lolika-cit-gaṇān) (with that very bhoga or enjoyment)||60-61||
Stanzas 62 to 87
अणूनां लोलिका नाम निष्कर्मा याभिलाषिता।
अपूर्णम्मन्यताज्ञानं मलं सावच्छिदोज्झिता॥६२॥
Aṇūnāṁ lolikā nāma niṣkarmā yābhilāṣitā|
Apūrṇammanyatājñānaṁ malaṁ sāvacchidojjhitā||62||
What is called (lolikā nāma... yā) 'lolikā' or 'desire' (lolikā) of the sentient beings in limitation --lit. atoms-- (aṇūnām) (is) a desire (abhilāṣitā) devoid of action --others interpret 'karma' as 'object' by following the meaning of the word 'karma' in Sanskrit grammar; I do not agree with them-- (niṣkarmā). (This 'lolikā') which is free from limits/boundaries (sa-avacchida-ujjhitā) (is) the (primordial) impurity --called 'Āṇavamala'-- (malam) (or) ignorance related to the (erroneous) conception of lack of Fullness (apūrṇam-manyatā-ajñānam)||62||
योग्यतामात्रमेवैतद्भाव्यवच्छेदसङ्ग्रहे।
मलस्तेनास्य न पृथक्तत्त्वभावोऽस्ति रागवत्॥६३॥
Yogyatāmātramevaitadbhāvyavacchedasaṅgrahe|
Malastenāsya na pṛthaktattvabhāvo'sti rāgavat||63||
This (etad) which is just fitness/suitableness (yogyatā-mātram eva) in attracting/favoring future limits (bhāvi-avaccheda-saṅgrahe) (is known as) mala or impurity (malaḥ). On that account (tena), it does not have the state of a separate category (asya na pṛthak-tattva-bhāvaḥ asti) as in the case of Rāga --one of the five Kañcuka-s or Sheaths-- (rāga-vat)||63||
निरवच्छेदकर्मांशमात्रावच्छेदतस्तु सा।
रागः पुंसि धियो धर्मः कर्मभेदविचित्रता॥६४॥
Niravacchedakarmāṁśamātrāvacchedatastu sā|
Rāgaḥ puṁsi dhiyo dharmaḥ karmabhedavicitratā||64||
Through the limit of only the 'karma' --action-- portion devoid of boundaries (nis-avaccheda-karma-aṁśa-mātra-avacchedatas tu), she --i.e. lolikā or desire-- (sā) (appears). Rāga --a tattva or category in the set of five Kañcuka-s or Sheaths-- (rāgaḥ), a quality (dharmaḥ) of buddhi or intellect (dhiyaḥ) (residing) in Puruṣa (puṁsi), (is) a variety consisting of different karma-s or actions --others translate karma-s as 'objects'-- (karma-bheda-vicitratā)||64||
अपूर्णमन्यता चेयं तथारूपावभासनम्।
स्वतन्त्रस्य शिवस्येच्छा घटरूपो यथा घटः॥६५॥
स्वात्मप्रच्छादनेच्छैव वस्तुभूतस्तथा मलः।
यथैवाव्यतिरिक्तस्य धरादेर्भावितात्मता॥६६॥
तथैवास्येति शास्त्रेषु व्यतिरिक्तः स्थितो मलः।
व्यतिरिक्तः स्वतन्त्रस्तु न कोऽपि शकटादिवत्॥६७॥
Apūrṇamanyatā ceyaṁ tathārūpāvabhāsanam|
Svatantrasya śivasyecchā ghaṭarūpo yathā ghaṭaḥ||65||
Svātmapracchādanecchaiva vastubhūtastathā malaḥ|
Yathaivāvyatiriktasya dharāderbhāvitātmatā||66||
Tathaivāsyeti śāstreṣu vyatiriktaḥ sthito malaḥ|
Vyatiriktaḥ svatantrastu na ko'pi śakaṭādivat||67||
And (ca) this (iyam) (erroneous) conception of lack of Fullness (apūrṇa-manyatā) becomes manifested in this form (as attachment and absence of renunciation/indifference to worldly objects) --expecting 'avabhāsitā'-- (tathā-rūpa-avabhāsanam).
Just as (yathā) (when) the Will (icchā) of Free Śiva (svatantrasya śivasya) takes the form of a pot --reading 'ghaṭa-rūpā', the real Bahuvrīhi compound-- (ghaṭa-rūpaḥ) (becomes) a pot (ghaṭaḥ), so also (tathā) Śiva's Will regarding hiding His own Self (sva-ātma-pracchādana-icchā eva) (becomes) mala or impurity --expecting 'malam', in neuter gender-- (malaḥ), which is a reality --i.e. which is something that really exists-- (vastu-bhūtaḥ).
Just as (yathā eva) (there is) a state engaged in becoming (bhāvitā-ātmatā) in the case of earth, etc. --i.e. that gross element, etc.-- (dharā-ādeḥ), which are not separate (from Śiva) (avyatiriktasya), so also (tathā eva), in the scriptures (śāstreṣu), mala or impurity (malaḥ) remains (sthitaḥ), 'in its case' (asya iti), (as) different (Śiva) (vyatiriktaḥ).
(Of course,) nothing (na kaḥ api) (is) different (vyatiriktaḥ) (or) independent (svatantraḥ tu) (from Śiva) as in the case of a carriage, etc. (śakaṭa-ādi-vat) (which is different and independent from the ground)||65-67||
तत्सद्वितीया साशुद्धिः शिवमुक्ताणुगा न किम्।
मलस्य रोद्ध्री काप्यस्ति शक्तिः सा चाप्यमुक्तगा॥६८॥
इति न्यायोज्झितो वादः श्रद्धामात्रैककल्पितः।
रोद्ध्री शक्तिर्जडस्यासौ स्वयं नैव प्रवर्तते॥६९॥
स्वयं प्रवृत्तौ विश्वं स्यात्तथा चेशनिका प्रमा।
मलस्य रोद्ध्रीं तां शक्तिमीशश्चेत्संयुनक्ति तत्॥७०॥
कीदृशं प्रत्यणुमिति प्रश्ने नास्त्युत्तरं वचः।
मलश्चावरणं तच्च नावार्यस्य विशेषकम्॥७१॥
उपलम्भं विहन्त्येतद्घटस्येव पटावृतिः।
मलेनावृतरूपाणामणूनां यत्सतत्त्वकम्॥७२॥
शिव एव न यत्पश्येत्तस्यैवासौ मलो भवेत्।
विभोर्ज्ञानक्रियामात्रसारस्याणुगणस्य च॥७३॥
तदभावो मलो रूपध्वंसायैव प्रकल्पते।
धर्माद्धर्मिणि यो भेदः समवायेन चैकता॥७४॥
न तद्भवद्भिरुदितं कणभोजनशिष्यवत्।
नामूर्तेन न मूर्तेन प्रावरीतुं च शक्यते॥७५॥
ज्ञानं चाक्षुषरश्मीनां तथाभावे सरत्यपि।
स एव च मलो मूर्तः किं ज्ञानेन न वेद्यते॥७६॥
सर्वगेण ततः सर्वः सर्वज्ञत्वं न किं भजेत्।
यश्च ध्वान्तात्प्रकाशस्यावृतिस्तत्प्रतिघातिभिः॥७७॥
मूर्तानां प्रतिघस्तेजोऽणूनां नामूर्त ईदृशम्।
न च चेतनमात्मानमस्वतन्त्रो मलः क्षमः॥७८॥
आवरीतुं न चाच्यं च मद्यावृतिनिदर्शनम्।
उक्तं भवद्भिरेवेत्थं जडः कर्ता नहि स्वयम्॥७९॥
स्वतन्त्रस्येश्वरस्यैताः शक्तयः प्रेरिकाः किल।
अतः कर्मविपाकज्ञप्रभुशक्तिबलेरितम्॥८०॥
मद्यं सूते मदं दुःखसुखमोहफलात्मकम्।
न चेशप्रेरितः पुंसो मल आवृणुयाद्यतः॥८१॥
निर्मले पुंसि नेशस्य प्रेरकत्वं तथोचितम्।
तुल्ये निर्मलभावे च प्रेरयेयुर्न ते कथम्॥८२॥
तमीशं प्रति युक्तं यद् भूयसां स्यात्सधर्मता।
तेन स्वरूपस्वातन्त्र्यमात्रं मलविजृम्भितम्॥८३॥
निर्णीतं विततं चैतन्मयान्यत्रेत्यलं पुनः।
मलोऽभिलाषश्चाज्ञानमविद्या लोलिकाप्रथा॥८४॥
भवदोषोऽनुप्लवश्च ग्लानिः शोषो विमूढता।
अहम्ममात्मतातङ्को मायाशक्तिरथावृतिः॥८५॥
दोषबीजं पशुत्वं च संसाराङ्कुरकारणम्।
इत्याद्यन्वर्थसञ्ज्ञाभिस्तत्र तत्रैष भण्यते॥८६॥
अस्मिन् सति भवति भवो दुष्टो भेदात्मनेति भवदोषः।
मञ्चवदस्मिन् दुःखस्रोतोऽणून् वहति यत्प्लवस्तेन॥८७॥
Tatsadvitīyā sāśuddhiḥ śivamuktāṇugā na kim|
Malasya roddhrī kāpyasti śaktiḥ sā cāpyamuktagā||68||
Iti nyāyojjhito vādaḥ śraddhāmātraikakalpitaḥ|
Roddhrī śaktirjaḍasyāsau svayaṁ naiva pravartate||69||
Svayaṁ pravṛttau viśvaṁ syāttathā ceśanikā pramā|
Malasya roddhrīṁ tāṁ śaktimīśaścetsaṁyunakti tat||70||
Kīdṛśaṁ pratyaṇumiti praśne nāstyuttaraṁ vacaḥ|
Malaścāvaraṇaṁ tacca nāvāryasya viśeṣakam||71||
Upalambhaṁ vihantyetadghaṭasyeva paṭāvṛtiḥ|
Malenāvṛtarūpāṇāmaṇūnāṁ yatsatattvakam||72||
Śiva eva na yatpaśyettasyaivāsau malo bhavet|
Vibhorjñānakriyāmātrasārasyāṇugaṇasya ca||73||
Tadabhāvo malo rūpadhvaṁsāyaiva prakalpate|
Dharmāddharmiṇi yo bhedaḥ samavāyena caikatā||74||
Na tadbhavadbhiruditaṁ kaṇabhojanaśiṣyavat|
Nāmūrtena na mūrtena prāvarītuṁ ca śakyate||75||
Jñānaṁ cākṣuṣaraśmīnāṁ tathābhāve saratyapi|
Sa eva ca malo mūrtaḥ kiṁ jñānena na vedyate||76||
Sarvageṇa tataḥ sarvaḥ sarvajñatvaṁ na kiṁ bhajet|
Yaśca dhvāntātprakāśasyāvṛtistatpratighātibhiḥ||77||
Mūrtānāṁ pratighastejo'ṇūnāṁ nāmūrta īdṛśam|
Na ca cetanamātmānamasvatantro malaḥ kṣamaḥ||78||
Āvarītuṁ na cācyaṁ ca madyāvṛtinidarśanam|
Uktaṁ bhavadbhirevetthaṁ jaḍaḥ kartā nahi svayam||79||
Svatantrasyeśvarasyaitāḥ śaktayaḥ prerikāḥ kila|
Ataḥ karmavipākajñaprabhuśaktibaleritam||80||
Madyaṁ sūte madaṁ duḥkhasukhamohaphalātmakam|
Na ceśapreritaḥ puṁso mala āvṛṇuyādyataḥ||81||
Nirmale puṁsi neśasya prerakatvaṁ tathocitam|
Tulye nirmalabhāve ca prerayeyurna te katham||82||
Tamīśaṁ prati yuktaṁ yad bhūyasāṁ syātsadharmatā|
Tena svarūpasvātantryamātraṁ malavijṛmbhitam||83||
Nirṇītaṁ vitataṁ caitanmayānyatretyalaṁ punaḥ|
Malo'bhilāṣaścājñānamavidyā lolikāprathā||84||
Bhavadoṣo'nuplavaśca glāniḥ śoṣo vimūḍhatā|
Ahammamātmatātaṅko māyāśaktirathāvṛtiḥ||85||
Doṣabījaṁ paśutvaṁ ca saṁsārāṅkurakāraṇam|
Ityādyanvarthasañjñābhistatra tatraiṣa bhaṇyate||86||
Asmin sati bhavati bhavo duṣṭo bhedātmaneti bhavadoṣaḥ|
Mañcavadasmin duḥkhasroto'ṇūn vahati yatplavastena||87||
(If) the (primordial) impurity --viz. Āṇavamala-- (sā aśuddhiḥ) were to be a second (reality) apart from Him (tad-sa-dvitīyā), (then) why (kim) is it not (na) residing in Śiva and in a liberated aṇu or atom --i.e. in a liberated being-- (śiva-mukta-aṇu-gā)?
(This is) a theory/doctrine (vādaḥ) devoid of logic (nyāya-ujjhitaḥ) (and) only conceived by mere faith (śraddhā-mātra-eka-kalpitaḥ): "There is (asti... ca) some (kā api) obstructing/stopping/shutting (roddhrī) power (śaktiḥ) of mala or impurity (malasya) that resides in the aṇu-s --lit. atoms-- or beings who are not liberated (api amukta-gā... iti)".
That (asau) obstructing/stopping/shutting (roddhrī) power (śaktiḥ) of what is insentient/inert --i.e. of mala or impurity-- (jaḍasya) does not at all proceed (na eva pravartate) by itself (svayam). If it --that power-- were to proceed (pravṛttau) by itself (svayam), it would be (syāt) the universe (viśvam) and also (tathā ca) the Knowledge (pramā) of the Lord (īśanikā).
If (ced) the Lord (īśaḥ) employs/directs (saṁyunakti) that (tām) obstructing/stopping/shutting (roddhrīm) power (śaktim) of mala or impurity (malasya), then (tad) there is no (na asti) answer (uttaram vacaḥ) to the question (praśne): "To what kind of (īdṛśam prati) aṇu --lit. atom-- or being (will Śiva obstruct/stop/shut) (aṇum)?
And (ca) (other people maintain that) mala or impurity (malaḥ) (is) a covering/veil (āvaraṇam), and (ca) it (tad) does not qualify (na... viśeṣakam) that which it is covered/veiled (āvāryasya). It (just) blocks (vihanti) the direct perception (upalambham). This (etad) (is) like (iva) covering a pot with a piece of cloth (ghaṭasya... paṭa-āvṛtiḥ).
(In that case,) Śiva Himself (śivaḥ eva) would not see (na... paśyet) the real nature (yad satattvakam... yad) of the aṇu-s --lit. atoms-- or beings (aṇūnām) covered (āvṛta-rūpāṇām) by mala or impurity (malena). (If this is so,) that (asau) mala or impurity (malaḥ) would belong to Him (tasya eva... bhavet).
In the case of the All-pervading One (vibhoḥ) whose essence is only Knowledge and Action (jñāna-kriyā-mātra-sārasya) as well as (asi) in the case of the group of aṇu-s --lit. atoms-- or beings (aṇu-gaṇasya), the absence of that --of Knowledge and Action-- (tad-abhāvaḥ), (called) mala or impurity (malaḥ), is fit (prakalpate) for the destruction of the nature (of those aṇu-s) (rūpa-dhvaṁsāya eva).
As the disciples of Kaṇabhojana --i.e. of Kaṇāda, the founder of Vaiśeṣika-- (affirm) (kaṇabhojana-śiṣya-vat), you are saying (bhavadbhiḥ uditam) that there is no difference or duality (yaḥ bhedaḥ... na tad) between quality and possessor of that quality (dharmāt dharmiṇi), but (ca) (rather there is) unity (between them) (ekatā) by means of constant and inseparable connection (samavāyena) --Abhinavagupta's Sanskrit is really far-fetched here--.
Knowledge (jñānam) cannot be veiled/covered (na... na... prāvarītum ca śakyate) by (mala or impurity) without form (amūrtena) (or) with form (mūrtena), although (api) (the aṇu) transmigrates (sarati). That is so in the case of the rays emerging from the eyes (cākṣuṣa-raśmīnām tathābhāve).
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This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.
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