Sanskrit & Trika Shaivism (English-Home)

जावास्क्रिप्ट अक्षम है! इस लिंक की जाँच करें!

 तन्त्रालोक: अध्याय २ - श्लोक १-५० - कश्मीरी अद्वैत शैवदर्शन

गतोपायः - «साधनों का विचलन [अनुपया]» - सामान्य अनुवाद


photo 26 - mountains in the HimalayasThis is the only set of stanzas (from the stanza 1 to the stanza 50) of the second chapter (called गतोपायः).

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.


 श्लोक १-१०

अथ श्रीतन्त्रालोके द्वितीयमाह्निकम्।
Atha śrītantrāloke dvitīyamāhnikam|

Here begins (atha) the second (dvitīyam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|

Without any notes of explanation yet

यत्तत्राद्यं पदमविरतानुत्तरज्ञप्तिरूपं।
तन्निर्णेतुं प्रकरणमिदमारभेऽहं द्वितीयम्॥१॥

Yattatrādyaṁ padamaviratānuttarajñaptirūpaṁ|
Tannirṇetuṁ prakaraṇamidamārabhe'haṁ dvitīyam||1||

In order to determine/investigate (nirṇetum) that (tad) which (yad) (is) the primordial (ādyam) stage (padam) —whose nature is uninterrupted Knowledge of Anuttara --i.e. of Paramaśiva, or else 'uninterrupted Knowledge that is superior to all'-- (avirata-anuttara-jñapti-rūpam)— in That --in the Highest Reality-- (tatra), (now) I (aham) begin (ārabhe) this (idam) second (dvitīyam) chapter (prakaraṇam)||1||

Without any notes of explanation yet

अनुपायं हि यद्रूपं कोऽर्थो देशनयात्र वै।
सकृत्स्याद्देशना पश्चादनुपायत्वमुच्यते॥२॥

Anupāyaṁ hi yadrūpaṁ ko'rtho deśanayātra vai|
Sakṛtsyāddeśanā paścādanupāyatvamucyate||2||

What (kaḥ) (is) the point (arthaḥ) in teaching (deśanayā) Anupāya (anupāyam hi) which is (like pointed out in the previous aphorism) (yad-rūpam)? Here (atra) indeed (vai) the teaching (deśanā) is given one time (sakṛt syāt), (and) after that (paścāt) there is no mention of any (other) means (anupāyatvam ucyate)||2||

Without any notes of explanation yet

अनुपायमिदं तत्त्वमित्युपायं विना कुतः।
स्वयं तु तेषां तत्तादृक् किं ब्रूमः किल तान्प्रति॥३॥

Anupāyamidaṁ tattvamityupāyaṁ vinā kutaḥ|
Svayaṁ tu teṣāṁ tattādṛk kiṁ brūmaḥ kila tānprati||3||

How (kutas) (can) 'this (idam) reality (tattvam) (called) Anupāya (anupāyam... iti)' (be) without (vinā) any means (upāyam)? (And) in the case of those (teṣām) (in whom) such (reality) (tad) (shines forth) in such a manner (tādṛk) by Itself (tādṛk), what (kim) will I say --lit. will we say-- (brūmaḥ) to them (kila tān prati)?||3||

Without any notes of explanation yet

यच्चतुर्धोदितं रूपं विज्ञानस्य विभोरसौ।
स्वभाव एव मन्तव्यः स हि नित्योदितो विभुः॥४॥

Yaccaturdhoditaṁ rūpaṁ vijñānasya vibhorasau|
Svabhāva eva mantavyaḥ sa hi nityodito vibhuḥ||4||

The essential nature itself (asau sva-bhāvaḥ eva) of the all-pervasive Knowledge/Consciousness (vijñānasya vibhoḥ) is to be regarded as (mantavyaḥ) that which (yad... rūpam) has risen --or 'has been proclaimed'-- (uditam) in four ways (caturdhā). (Why?) Because (hi) it --the essential nature-- (saḥ) (is) omnipresent (vibhuḥ) (and) arises eternally (nitya-uditaḥ)||4||

Without any notes of explanation yet

एतावद्भिरसङ्ख्यातैः स्वभावैर्यत्प्रकाशते।
केऽप्यंशांशिकया तेन विशन्त्यन्ये निरंशतः॥५॥

Etāvadbhirasaṅkhyātaiḥ svabhāvairyatprakāśate|
Ke'pyaṁśāṁśikayā tena viśantyanye niraṁśataḥ||5||

Since (yad) (the all-pervasive Knowledge/Consciousness) becomes manifest (prakāśate) in the form of innumerable essential natures like these (etāvadbhiḥ asaṅkhyātaiḥ sva-bhāvaiḥ), therefore (te), some (ke api) are going to enter (into such Knowledge/Consciousness) (viśanti) little by little (aṁśāṁśikayā), (while) others (anye) (are going to enter) all at once --lit. not little by little-- (nis-aṁśataḥ)||5||

Without any notes of explanation yet

तत्रापि चाभ्युपायादिसापेक्षान्यत्वयोगतः।
उपायस्यापि नो वार्या तदन्यत्वाद्विचित्रता॥६॥

Tatrāpi cābhyupāyādisāpekṣānyatvayogataḥ|
Upāyasyāpi no vāryā tadanyatvādvicitratā||6||

Regarding that --i.e. with regard to the entry into Knowledge/Consciousness-- (tatra api ca), it can depend on means, etc. or it can happen by means of another thing (abhyupāya-ādi-sāpekṣa-anyatva-yogataḥ). Even (api) the variety (vicitratā) of means (upāyasya) is not (no) impeded (vāryā) since it is no other than That (no... tad-anyatvāt)||6||

Without any notes of explanation yet

तत्र ये निर्मलात्मानो भैरवीयां स्वसंविदम्।
निरुपायामुपासीनास्तद्विधिः प्रणिगद्यते॥७॥

Tatra ye nirmalātmāno bhairavīyāṁ svasaṁvidam|
Nirupāyāmupāsīnāstadvidhiḥ praṇigadyate||7||

In that context (tatra), (there are) immaculate beings (nirmalātmānaḥ) who (ye) attend to/serve (upāsīnāḥ), without following any means (nis-upāyām), the innate Consciousness of Bhairava --viz. Śiva-- (bhairavīyām sva-saṁvidam). (In this chapter) their method or way (tad-vidhiḥ) is (now) spoken about (praṇigadyate)||7||

Without any notes of explanation yet

तत्र तावत्क्रियायोगो नाभ्युपायत्वमर्हति।
स हि तस्मात्समुद्भूतः प्रत्युत प्रविभाव्यते॥८॥

Tatra tāvatkriyāyogo nābhyupāyatvamarhati|
Sa hi tasmātsamudbhūtaḥ pratyuta pravibhāvyate||8||

Under those circumstances (tatra), Kriyāyoga --lit. Yoga of activity-- (kriyā-yogaḥ) is indeed not (tāvat... na) entitled to (arhati) be a means (abhyupāyatvam), because (hi), on the contrary (pratyuta), it --i.e. Kriyāyoga-- (saḥ) is considered to be (pravibhāvyate) arisen (samudbhūtaḥ) from That --i.e. from Knowledge/Consciousness-- (tasmāt)||8||

Without any notes of explanation yet

ज्ञप्तावुपाय एव स्यादिति चेज्ज्ञप्तिरुच्यते।
प्रकाशत्वं स्वप्रकाशे तच्च तत्रान्यतः कथम्॥९॥

Jñaptāvupāya eva syāditi cejjñaptirucyate|
Prakāśatvaṁ svaprakāśe tacca tatrānyataḥ katham||9||

If (ced) 'there is (syāt) a means (upāyaḥ eva) to Knowledge (jñaptau) indeed (eva... iti)', (then that means) is said to be (ucyate) Knowledge (jñaptiḥ). How (katham) (could) in that case (tatra) Luminosity (prakāśatvam... tad ca) (contained) in the Self-luminous (Knowledge) (sva-prakāśe) (come) from elsewhere (anyatas)?||9||

Without any notes of explanation yet

संवित्तत्त्वं स्वप्रकाशमित्यस्मिन्कं नु युक्तिभिः।
तदभावे भवेद्विश्वं जडत्वादप्रकाशकम्॥१०॥

Saṁvittattvaṁ svaprakāśamityasminkaṁ nu yuktibhiḥ|
Tadabhāve bhavedviśvaṁ jaḍatvādaprakāśakam||10||

With reference to this (truth) (asmin): 'Reality of Consciousness (saṁvid-tattvam) is Self-luminous (sva-prakāśam iti)'; to what (purpose) (kam nu) (serve) the different kinds of reasoning (yuktibhiḥ)? In the absence of That --of Reality of Consciousness-- (tad-abhāve), the universe (viśvam), due to its inertness (jaḍatvāt), would become (bhavet) devoid of Light (aprakāśakam)||10||

Without any notes of explanation yet


 श्लोक ११-२१

यावानुपायो बाह्यः स्यादान्तरो वापि कश्चन।
स सर्वस्तन्मुखप्रेक्षी तत्रोपायत्वभाक्कथम्॥११॥

Yāvānupāyo bāhyaḥ syādāntaro vāpi kaścana|
Sa sarvastanmukhaprekṣī tatropāyatvabhākkatham||11||

Any (kaścana) means (upāyaḥ) taught in multiple scriptures (yāvān) is (syāt) external (bāhyaḥ) or (vā api) internal (āntaraḥ). (If) all of them --lit. all of it-- (saḥ sarvaḥ) depend on Consciousness to be successful --lit. view in the direction of That-- (tad-mukha-prekṣī), then (tatra) how (katham) (is it possible) that they --lit. it-- are means (upāyatva-bhāk)?||11||

Without any notes of explanation yet

त्यजावधानानि ननु क्व नाम धत्सेऽवधानं विचिनु स्वयं तत्।
पूर्णेऽवधानं न हि नाम युक्तं नापूर्णमभ्येति च सत्यभावम्॥१२॥

Tyajāvadhānāni nanu kva nāma dhatse'vadhānaṁ vicinu svayaṁ tat|
Pūrṇe'vadhānaṁ na hi nāma yuktaṁ nāpūrṇamabhyeti ca satyabhāvam||12||

Abandon (tyaja) the processes of attention (avadhānāni). Surely (nanu), where possibly (kva nāma) (can) you put (dhatse) (your) attention (avadhānam)? Discern/investigate (vicinu) it (tad) by yourself (svayam)! Attention (avadhānam) on That which is Full (pūrṇe) is certainly not (na hi nāma) proper (yuktam) --because it is impossible to concentrate on Fullness--, and (ca) what is not full (apūrṇam) does not (na) attain (abhyeti) true reality (satya-bhāvam)||12||

Without any notes of explanation yet

तेनावधानप्राणस्य भावनादेः परे पथि।
भैरवीये कथङ्कारं भवेत्साक्षादुपायता॥१३॥

Tenāvadhānaprāṇasya bhāvanādeḥ pare pathi|
Bhairavīye kathaṅkāraṁ bhavetsākṣādupāyatā||13||

Therefore (tena), in what manner (kathaṅkāram) (could) contemplation, etc. (bhāvanā-ādeḥ) whose life is attention --i.e. that is based on attention-- (avadhāna-prāṇasya) be (bhavet) a direct means (sākṣāt-upāyatā) to the supreme path of Bhairava --Śiva-- (pare pathi bhairavīye)?||13||

Without any notes of explanation yet

येऽपि साक्षादुपायेन तद्रूपं प्रविविञ्चते।
नूनं ते सूर्यसंवित्त्यै खद्योताधित्सवो जडाः॥१४॥

Ye'pi sākṣādupāyena tadrūpaṁ praviviñcate|
Nūnaṁ te sūryasaṁvittyai khadyotādhitsavo jaḍāḥ||14||

(And) those (te) who (ye api) wish to discern (praviviñcate) the nature of That --of Consciousness-- (tad-rūpam) through a direct means (sākṣāt-upāyena) are certainly (like) dull people (nūnam... jaḍāḥ) who want to take a firefly (khadyota-ādhitsavaḥ) to perceive the sun (sūrya-saṁvittyai)||14||

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किं च यावदिदं बाह्यमान्तरोपायसम्मतम्।
तत्प्रकाशात्मतामात्रं शिवस्यैव निजं वपुः॥१५॥

Kiṁ ca yāvadidaṁ bāhyamāntaropāyasammatam|
Tatprakāśātmatāmātraṁ śivasyaiva nijaṁ vapuḥ||15||

Moreover (kim ca), all this --lit. this which is of such extent-- (yāvat idam) which is external (bāhyam) (but) which is considered to be an internal means (āntara-upāya-sammatam) is only the essence of His Light (tad-prakāśa-ātmatā-mātra), i.e. the innate (nijam) nature (vapus) of Śiva (śivasya) indeed (eva)||15||

Without any notes of explanation yet

नीलं पीतं सुखमिति प्रकाशः केवलः शिवः।
अमुष्मिन्परमाद्वैते प्रकाशात्मनि कोऽपरः॥१६॥

उपायोपेयभावः स्यात्प्रकाशः केवलं हि सः॥१७॥
Nīlaṁ pītaṁ sukhamiti prakāśaḥ kevalaḥ śivaḥ|
Amuṣminparamādvaite prakāśātmani ko'paraḥ||16||
Upāyopeyabhāvaḥ syātprakāśaḥ kevalaṁ hi saḥ||17||

'Blue (nīlam), yellow (pītam), pleasure (sukham iti)', (all this is) the only (kevalaḥ) Light (prakāśaḥ), viz. Śiva (śivaḥ). What (kaḥ) other thing (aparaḥ) (could become manifest) in that supremely non-dualistic Light (amuṣmin... parama-advaite prakāśa-ātmani)? The state of means and meant --goal-- (upāya-upeya-bhāvaḥ... saḥ) is (syāt) undoubtedly (hi) only (kevalam) Light (prakāśaḥ)||16-17||

Without any notes of explanation yet

इदं द्वैतमयं भेद इदमद्वैतमित्यपि।
प्रकाशवपुरेवायं भासते परमेश्वरः॥१८॥

Idaṁ dvaitamayaṁ bheda idamadvaitamityapi|
Prakāśavapurevāyaṁ bhāsate parameśvaraḥ||18||

'This (idam) (is) duality (dvaitam)', 'this (ayam) (is) differentiation (bhedaḥ)', (and) even (api) 'this (idam) (is) non-duality (advaitam iti)', this (ayam) Supreme Lord (parama-īśvaraḥ) whose nature is Light (prakāśa-vapus eva) appears (bhāsate) (in the form of all those notions)||18||

Without any notes of explanation yet

अस्यां भूमौ सुखं दुःखं बन्धो मोक्षश्चितिर्जडः।
घटकुम्भवदेकार्थाः शब्दास्तेऽप्येकमेव च॥१९॥

Asyāṁ bhūmau sukhaṁ duḥkhaṁ bandho mokṣaścitirjaḍaḥ|
Ghaṭakumbhavadekārthāḥ śabdāste'pyekameva ca||19||

At this stage --i.e. at the stage of full non-duality-- (asyām bhūmau), pleasure (sukham), pain (duḥkham), bondage (bandhaḥ), Liberation (mokṣaḥ), Consciousness (citiḥ) (and) inertness (jaḍaḥ), these --lit. those-- (te) words (śabdāḥ... api), being synonyms (ekārthāḥ) like 'ghaṭa' and 'kumbha' --lit. pot-- (ghaṭa-kumbha-vat), (indicate) one reality (ekam) only (eva ca)||19||

Without any notes of explanation yet

प्रकाशे ह्यप्रकाशांशः कथं नाम प्रकाशताम्।
प्रकाशमाने तस्मिन्वा तद्द्वैतास्तस्य लोपिताः॥२०॥

अप्रकाशेऽथ तस्मिन्वा वस्तुता कथमुच्यते।
न प्रकाशविशेषत्वमत एवोपपद्यते॥२१॥

Prakāśe hyaprakāśāṁśaḥ kathaṁ nāma prakāśatām|
Prakāśamāne tasminvā taddvaitāstasya lopitāḥ||20||
Aprakāśe'tha tasminvā vastutā kathamucyate|
Na prakāśaviśeṣatvamata evopapadyate||21||

In the Light (prakāśe hi), how (could) possibly (katham nāma) a portion of non-Light (aprakāśa-aṁśaḥ) shine --lit. (attain) brightness or the state of being Light-- (prakāśatām)? If it shines (prakāśamāne tasmin), therefore (tad), the dualities (dvaitāḥ) of that --of Light and non-Light-- (tasya) would be broken (lopitāḥ) or (vā... atha... vā), if it does not shine (aprakāśe... tasmin), how (katham) is it said to be (ucyate) endowed with reality (vastutā)? For this reason (atas eva), distinction in the Light (prakāśa-viśeṣatvam) does not (na) happen (upapadyate) --i.e. distinction in the Light is not possible--||20-21||

Without any notes of explanation yet


 श्लोक २२-३०

अत एकप्रकाशोऽयमिति वादेऽत्र सुस्थिते।
दूरादावारिताः सत्यं विभिन्नज्ञानवादिनः॥२२॥

Ata ekaprakāśo'yamiti vāde'tra susthite|
Dūrādāvāritāḥ satyaṁ vibhinnajñānavādinaḥ||22||

On this account (atas), having very firmly established here the doctrine that (vāde atra susthite) 'this (ayam) is only one Light (eka-prakāśaḥ... iti)', the ones who proclaim the doctrine about different kinds of knowledge --about knowledge being split into different types-- (vibhinna-jñāna-vādinaḥ) are truly kept off from afar (dūrāt āvāritāḥ satyam)||22||

Without any notes of explanation yet

एकशब्दस्य न त्वर्थः सङ्ख्या चिद्व्यक्तिभेदभाक्॥२३॥

Ekaśabdasya na tvarthaḥ saṅkhyā cidvyaktibhedabhāk||23||

(Then here the existence of) only one Light (prakāśa-mātram) has been declared (uditam) by means of the denial of the non-Light (aprakāśa-niṣedhanāt). The meaning (arthaḥ) of the word 'one' (eka-śabdasya) is not at all (na tu) numerical (saṅkhyā) —which would imply division in the true nature of Consciousness (cid-vyakti-bheda-bhāk)||23||

Without any notes of explanation yet

नैष शक्तिर्महादेवी न परत्राश्रितो यतः।
न चैष शक्तिमान्देवो न कस्याप्याश्रयो यतः॥२४॥

नैष ध्येयो ध्यात्रभावान्न ध्याता ध्येयवर्जनात्।
न पूज्यः पूजकाभावात्पूज्याभावान्न पूजकः॥२५॥

न मन्त्रो न च मन्त्र्योऽसौ न च मन्त्रयिता प्रभुः।
न दीक्षा दीक्षको वापि न दीक्षावान्महेश्वरः॥२६॥

Naiṣa śaktirmahādevī na paratrāśrito yataḥ|
Na caiṣa śaktimāndevo na kasyāpyāśrayo yataḥ||24||
Naiṣa dhyeyo dhyātrabhāvānna dhyātā dhyeyavarjanāt|
Na pūjyaḥ pūjakābhāvātpūjyābhāvānna pūjakaḥ||25||
Na mantro na ca mantryo'sau na ca mantrayitā prabhuḥ|
Na dīkṣā dīkṣako vāpi na dīkṣāvānmaheśvaraḥ||26||

This (Light) (eṣaḥ) is not (na) Śakti (śaktiḥ) —the Great Goddess (mahā-devī)— because (yatas) It does not take refuge --i.e. It is not subject to-- (na... āśritaḥ) in another (paratra). And (ca) this (Light) (eṣaḥ) is not (na) the Master of Śakti (śaktimān) —the God --i.e. Śiva-- (devaḥ)— because (yatas) It is not the refuge (na... āśrayaḥ) of anyone (kasyāpi).

This (Light) (eṣaḥ) is not (na) an object of meditation (dhyeyaḥ) because of the absence of a meditator (dhyātṛ-abhāvāt). (And) It is not (na) a meditator (dhyātā) as there is no object of meditation (in It) (dhyeya-varjanāt). It is not (na) an object of worship (pūjyaḥ) due to the absence of the worshiper (pūjaka-abhāvāt), (and) It is not (na) a worshiper (pūjakaḥ) on account of the absence of an object of worship (pūjya-abhāvāt).

That (asau) Mighty/Omnipresent One (prabhuḥ) is neither (na) a mantra (mantraḥ) nor (na ca) that which is conveyed by a mantra (mantryaḥ) nor (na ca) the one pronouncing a mantra (mantrayitā). The Great Lord (mahā-īśvaraḥ) is not (na) the initiation (dīkṣā), the one doing initiation (dīkṣakaḥ) or (vā api na) the one being initiated (dīkṣāvān)||24-26||

Without any notes of explanation yet

विसर्जनान्तं नास्त्यत्र कर्तृकर्मक्रियोज्झिते॥२७॥

Visarjanāntaṁ nāstyatra kartṛkarmakriyojjhite||27||

Here (atra), in the (Light) devoid of kartṛ, karma and kriyā (kartṛ-karma-kriyā-ujjhite), there is not (na asti) (all these ritualistic activities) beginning with sthāna, āsana, nirodha, argha, sandhāna (and) avāhana (sthāna-āsana-nirodha-argha-sandhāna-avāhana-ādikam) (and) ending with visarjana (visarjana-antam)||27||

Without any notes of explanation yet

न सन्न चासत्सदसन्न च तन्नोभयोज्झितम्।
दुर्विज्ञेया हि सावस्था किमप्येतदनुत्तरम्॥२८॥

अयमित्यवभासो हि यो भावोऽवच्छिन्नात्मकः।
स एव घटवल्लोके संस्तथा नैष भैरवः॥२९॥

Na sanna cāsatsadasanna ca tannobhayojjhitam|
Durvijñeyā hi sāvasthā kimapyetadanuttaram||28||
Ayamityavabhāso hi yo bhāvo'vacchinnātmakaḥ|
Sa eva ghaṭavalloke saṁstathā naiṣa bhairavaḥ||29||

That (tad) is neither (na) Self (sat) nor (na ca) not-Self (asat) nor (na) Self/not-Self (at the same time) (sat-asat) nor (na) is devoid of both --of Self and not-Self-- (ubhaya-ujjhitam). That (sā) State (avasthā) is difficult to conceive (dus-vijñeyā). This (etad) (is) completely (kimapi) Anuttara --lit. higher than which there is nothing-- (anuttaram).

That (saḥ) separate/particularized (avacchinna-ātmakaḥ) thing (bhāvaḥ) which (yaḥ) becomes manifest (avabhāsaḥ) indeed (hi) as 'this' (ayam iti) —such as a pot (ghaṭa-vat)— 'is' (san) in the world (loke). (Nonetheless,) this (eṣaḥ) Bhairava (bhairavaḥ) is not (na) like that (tathā)||28-29||

Without any notes of explanation yet

असत्त्वं चाप्रकाशत्वं न कुत्राप्युपयोगिता।
विश्वस्य जीवितं सत्यं प्रकाशैकात्मकश्च सः॥३०॥

Asattvaṁ cāprakāśatvaṁ na kutrāpyupayogitā|
Viśvasya jīvitaṁ satyaṁ prakāśaikātmakaśca saḥ||30||

Non-existence (asattvam) and (ca) non-Light (aprakāśatvam) are not (na) causal efficiency (upayogitā) anywhere (kutra api). He (saḥ), who is one with the Light (prakāśa-eka-ātmakaḥ ca), (is) the Truth (satyam) (and) the Life (jīvitam) of the universe (viśvasya)||30||

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 श्लोक ३१-४०

आभ्यामेव तु हेतुभ्यां न द्व्यात्मा न द्वयोज्झितः।
सर्वात्मना हि भात्येष केन रूपेण मन्त्र्यताम्॥३१॥

Ābhyāmeva tu hetubhyāṁ na dvyātmā na dvayojjhitaḥ|
Sarvātmanā hi bhātyeṣa kena rūpeṇa mantryatām||31||

For these two reasons (ābhyām eva tu hetubhyām), He is neither (na) double-natured --i.e. consisting of Self and not-Self-- (dvi-ātmā) nor (na) is devoid of those two aspects (dvaya-ujjhitaḥ). Since (hi) He (eṣaḥ) shines (bhāti) as the Self of all (sarva-ātmanā), in what form (kena rūpeṇa) might He be spoken about (mantryatām)?||31||

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श्रीमत्त्रिशिरसि प्रोक्तं परज्ञानस्वरूपकम्।
शक्त्या गर्भान्तर्वर्तिन्या शक्तिगर्भं परं पदम्॥३२॥

Śrīmattriśirasi proktaṁ parajñānasvarūpakam|
Śaktyā garbhāntarvartinyā śaktigarbhaṁ paraṁ padam||32||

As has been said (proktam) in Triśirobhairavatantra (śrīmat-tri-śirasi): 'The Highest State (param padam) (is) an Embryo of Power (śakti-garbham) (and) Its nature is the Highest Knowledge (para-jñāna-sva-rūpakam) due to the Power that resides inside (such an) Embryo (śaktyā garbha-antar-vartinyā)'||32||

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न भावो नाप्यभावो न द्वयं वाचामगोचरात्।
अकथ्यपदवीरूढं शक्तिस्थं शक्तिवर्जितम्॥३३॥

Na bhāvo nāpyabhāvo na dvayaṁ vācāmagocarāt|
Akathyapadavīrūḍhaṁ śaktisthaṁ śaktivarjitam||33||

(This Highest State) is neither (na) existence (bhāvaḥ) nor (na api) non-existence (abhāvaḥ) nor (na) both things (simultaneously) --i.e. existence and non-existence at the same time-- (dvayam) because It is not in the sphere (agocarāt) of words (vācām). It is established in the path of the unspeakable (akathya-padavī-rūḍham), It resides in the Power (śakti-stham) (but at the same time) It is devoid of Power (śakti-varjitam)||33||

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इति ये रूढसंवित्तिपरमार्थपवित्रिताः।
अनुत्तरपथे रूढास्तेऽभ्युपायानियन्त्रिताः॥३४॥

Iti ye rūḍhasaṁvittiparamārthapavitritāḥ|
Anuttarapathe rūḍhāste'bhyupāyāniyantritāḥ||34||

In this way (iti), those (te) who (ye) have been purified by the Highest Reality or Consciousness in which they are residing (rūḍha-saṁvitti-parama-artha-pavitritāḥ) are established (rūḍhāḥ) in the path of Anuttara --lit. higher than which there is nothing-- (anuttara-pathe) (and) are not confined to (any) means (abhyupāya-aniyantritāḥ)||34||

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तेषामिदं समाभाति सर्वतो भावमण्डलम्।
पुरःस्थमेव संवित्तिभैरवाग्निविलापितम्॥३५॥

Teṣāmidaṁ samābhāti sarvato bhāvamaṇḍalam|
Puraḥsthameva saṁvittibhairavāgnivilāpitam||35||

To them (teṣām), this (idam) circle of existence/objects (bhāva-maṇḍalam) which is clearly visible (puraḥstham eva) everywhere (sarvatas) appears to be (samābhāti) molten by the Fire of Bhairava who is Consciousness (saṁvitti-bhairava-agni-vilāpitam)||35||

Without any notes of explanation yet

एतेषां सुखदुःखांशशङ्कातङ्कविकल्पनाः।

एषां न मन्त्रो न ध्यानं न पूजा नापि कल्पना।
न समय्यादिकाचार्यपर्यन्तः कोऽपि विभ्रमः॥३७॥

Eteṣāṁ sukhaduḥkhāṁśaśaṅkātaṅkavikalpanāḥ|
Eṣāṁ na mantro na dhyānaṁ na pūjā nāpi kalpanā|
Na samayyādikācāryaparyantaḥ ko'pi vibhramaḥ||37||

To them (eteṣām), the divisions of pleasure and pain together with doubt, fear and mental fluctuations (sukha-duḥkha-aṁśa-śaṅkā-taṅka-vikalpanāḥ) are only a remainder of (their) supreme absorption in Nirvikalpa --the State without any thoughts-- (nis-vikalpa-para-āveśa-mātra-śeṣatvam āgatāḥ).

To them (eṣām), there is no (na) mantra (mantraḥ), no (na) meditation (dhyānam), no (na) worship (pūjā), no (na api) imagination (kalpanā) (and) no illusion (na... kaḥ api vibhramaḥ) starting with the (state of) beginner and ending with the (state of) spiritual teacher (samayī-ādikā-ācārya-paryantaḥ)||36-37||

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नानुग्रहात्परं किञ्चिच्छेषवृत्तौ प्रयोजनम्॥३८॥

Nānugrahātparaṁ kiñciccheṣavṛttau prayojanam||38||

Endowed with the quality of being a hatchet that cuts into pieces the warp made of all the restrictions (to be found in the scriptures) (samasta-yantraṇā-tantra-troṭanā-ṭaṅka-dharmiṇaḥ), there is no (na... kiñcid) other (param) purpose (prayojanam) in the remainder of (their) lives (śeṣa-vṛttau) than (bestowing) Grace (anugrahāt)||38||

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स्वं कर्तव्यं किमपि कलयंल्लोक एष प्रयत्नान्नो पारार्थ्यं प्रति घटयते काञ्चन स्वप्रवृत्तिम्।
यस्तु ध्वस्ताखिलभवमलो भैरवीभावपूर्णः कृत्यं तस्य स्फुटमिदमियल्लोककर्तव्यमात्रम्॥३९॥

Svaṁ kartavyaṁ kimapi kalayaṁlloka eṣa prayatnānno pārārthyaṁ prati ghaṭayate kāñcana svapravṛttim|
Yastu dhvastākhilabhavamalo bhairavībhāvapūrṇaḥ kṛtyaṁ tasya sphuṭamidamiyallokakartavyamātram||39||

The people --lit. these people-- (lokaḥ eṣaḥ) mostly (kim api) carry out (kalayan) their (svam) obligatory tasks (kartavyam) by means of effort (prayatnāt). They do not accomplish (no... ghaṭayate) any (kāñcana) of their own activities (sva-pravṛttim) for (prati) altruism --lit. for sympathy with another's cause, i.e. for the welfare of another being-- (pārārthyam). However (tu), this (idam) activity (kṛtyam) of the one (tasya) who (yaḥ) is full of the State of Bhairava (bhairavī-bhāva--pūrṇaḥ) (and) whose whole transmigratory impurity has been eliminated (dhvasta-akhila-bhava-malaḥ) (is) clearly (sphuṭam) only a task for (the welfare of) the world (iyat-loka-kartavya-mātram)||39||

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तं ये पश्यन्ति ताद्रूप्यक्रमेणामलसंविदः।
तेऽपि तद्रूपिणस्तावत्येवास्यानुग्रहात्मता॥४०॥

Taṁ ye paśyanti tādrūpyakrameṇāmalasaṁvidaḥ|
Te'pi tadrūpiṇastāvatyevāsyānugrahātmatā||40||

Those (te api) who are a form of Him (tad-rūpiṇaḥ), who (ye) perceive (paśyanti) Him --Bhairava, i.e. the Light-- (tam) by the method of identification (tādrūpya-krameṇa), whose consciousness is without any impurity (amala-saṁvidaḥ), (are just like Him). The nature of His Grace (asya anugraha-ātmatā) (is) like this (tāvatī)||40||

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 श्लोक ४१-५०

एतत्तत्त्वपरिज्ञानं मुख्यं यागादि कथ्यते।
दीक्षान्तं विभुना श्रीमत्सिद्धयोगीश्वरीमते॥४१॥

Etattattvaparijñānaṁ mukhyaṁ yāgādi kathyate|
Dīkṣāntaṁ vibhunā śrīmatsiddhayogīśvarīmate||41||

In venerable Siddhayogīśvarīmata (śrīmat-siddhayogīśvarīmate), this (etad) primordial (mukhyam) Knowledge about the (Supreme) Principle (tattva-parijñānam) is proclaimed (kathyate) by the Mighty/Omnipresent One --by Bhairava-- (vibhunā) to be (the whole ritualistic activity) beginning with sacrifice/oblation (yāga-ādi) (and) ending with initiation (dīkṣā-antam)||41||

Without any notes of explanation yet

स्थण्डिलादुत्तरं तूरं तूरादुत्तरतः पटः।
पटाद्ध्यानं ततो ध्येयं ततः स्याद्धारणोत्तरा॥४२॥

ततोऽपि योगजं रूपं ततोऽपि ज्ञानमुत्तरम्।
ज्ञानेन हि महासिद्धो भवेद्योगीश्वरस्त्विति॥४३॥

Sthaṇḍilāduttaraṁ tūraṁ tūrāduttarataḥ paṭaḥ|
Paṭāddhyānaṁ tato dhyeyaṁ tataḥ syāddhāraṇottarā||42||
Tato'pi yogajaṁ rūpaṁ tato'pi jñānamuttaram|
Jñānena hi mahāsiddho bhavedyogīśvarastviti||43||

Superior (uttaram) to the holy ground --also, 'to the hall for sacrifices'-- (sthaṇḍilāt) (is) the tūra --a decorated skull-- (tūram); superior (uttaratas) to the tūra (tūrāt) (is) the paṭa --cloth-- (paṭaḥ); (superior) to the paṭa (paṭāt) (is) contemplation (dhyānam); (superior) to that --to contemplation-- (tatas) (is) the object of contemplation (dhyeyam); superior (uttarā) to that --to the object of contemplation-- (tatas) is (syāt) concentration (dhāraṇā); (and) even (api) (superior) to that --to concentration-- (tatas) (is) the form (rūpam) born from Yoga (yoga-jam); (and finally,) superior (uttaram) to that --to the form born from Yoga-- (tatas api) (is) Knowledge (jñānam). By means of Knowledge (jñānena), a great perfected being (mahā-siddhaḥ) becomes (bhavet) a lord of the Yogī-s (yogī-īśvaraḥ) indeed (tu iti)||42-43||

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सोऽपि स्वातन्त्र्यधाम्ना चेदप्यनिर्मलसंविदाम्।
अनुग्रहं चिकीर्षुस्तद्भाविनं विधिमाश्रयेत्॥४४॥

So'pi svātantryadhāmnā cedapyanirmalasaṁvidām|
Anugrahaṁ cikīrṣustadbhāvinaṁ vidhimāśrayet||44||

If (ced api) he --the lord of the Yogī-s who dwells in Anupāya-- (saḥ api), through (his) State of Freedom (svātantrya-dhāmnā), desires (to bestow) (cikīrṣu) Grace (anugraham) to those whose consciousness is not pure (anirmala-saṁvidām), then (tad) he should resort (āśrayet) to the method (vidhim) which is about to be (explained) (bhāvinam)||44||

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अनुग्राह्यानुसारेण विचित्रः स च कथ्यते।

Anugrāhyānusāreṇa vicitraḥ sa ca kathyate|

This (method) (saḥ ca), in conformity with (the level of) the ones receiving Grace (anugrāhya-anusāreṇa), is said to be (kathyate) multiple (vicitraḥ) since it consists of a combination of multitude of means which are higher, lower, etc. (para-apara-ādi-upāya-ogha-saṅkīrṇatva-vibhedataḥ)||45||

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तदर्थमेव चास्यापि परमेश्वररूपिणः।

Tadarthameva cāsyāpi parameśvararūpiṇaḥ|

And (ca) to accomplish that --i.e. to accomplish the bestowal of Grace on the candidates-- (tad-artham eva), in the case of the one who is a form of the Supreme Lord (asya api parama-īśvara-rūpiṇaḥ), (the method includes) respect to the study and listening of scriptures and so on, which is (in itself) a means to That --a means to attain Bhairava-- (tad-abhyupāya-śāstra-ādi-śravaṇa-adhyayana--ādaraḥ)||46||

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नहि तस्य स्वतन्त्रस्य कापि कुत्रापि खण्डना।
नानिर्मलचितः पुंसोऽनुग्रहस्त्वनुपायकः॥४७॥

Nahi tasya svatantrasya kāpi kutrāpi khaṇḍanā|
Nānirmalacitaḥ puṁso'nugrahastvanupāyakaḥ||47||

There is no (nahi... kā api) interruption/limitation (khaṇḍanā) for the free one --for the one who is conferring Grace from his State of Freedom in Anupāya-- (tasya svatantrasya) anywhere (kutra api), but (tu) in the case of the persons whose consciousness is not pure (anirmala-citaḥ puṁsaḥ), there cannot be (na) any Grace (anugrahaḥ) without means (an-upāyakaḥ)||47||

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श्रीमदूर्मिमहाशास्त्रे सिद्धसन्तानरूपके।
इदमुक्तं तथा श्रीमत्सोमानन्दादिदैशिकैः॥४८॥

Śrīmadūrmimahāśāstre siddhasantānarūpake|
Idamuktaṁ tathā śrīmatsomānandādidaiśikaiḥ||48||

(All) this (idam) which has been said (uktam) (occurs) in the great scripture (called) venerable Ūrmikaulatantra which is based on the lineage of the Siddha-s --lit. on the uninterrupted series of Siddha-s-- (śrīmat-ūrmi-mahā-śāstre siddha-santāna-rūpake), and also (tathā) (it has been mentioned) by spiritual teachers such as illustrious Somānanda, etc. (śrīmat-somānanda-ādi-daiśikaiḥ)||48||

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गुरोर्वाक्याद्युक्तिप्रचयरचनोन्मार्जनवशात् समाश्वासाच्छास्त्रं प्रति समुदिताद्वापि कथितात्।
विलीने शङ्काभ्रे हृदयगगनोद्भासिमहसः प्रभोः सूर्यस्येव स्पृशत चरणान्ध्वान्तजयिनः॥४९॥

Gurorvākyādyuktipracayaracanonmārjanavaśāt samāśvāsācchāstraṁ prati samuditādvāpi kathitāt|
Vilīne śaṅkābhre hṛdayagaganodbhāsimahasaḥ prabhoḥ sūryasyeva spṛśata caraṇāndhvāntajayinaḥ||49||

When the cloud of doubts has been dissolved (vilīne śaṅkā-abhre) by means of the word(s) (vākyāt) of the Guru (guroḥ), by means of the purification (produced) by (the study of) spiritual texts (which are replete with) multitude of (different types of) reasoning (yukti-pracaya-racana-unmārjana-vaśāt), (or) by trusting (samāśvāsāt) in the scriptures (śāstram prati), or (vā api) by means of all that has been mentioned collectively --i.e. all the aforesaid means being used together-- (samuditāt... kathitāt), (then) touch --in 'you' plural-- (spṛśata) the feet (caraṇān) of the Lord (prabhoḥ) who, like the sun (sūryasya iva), is victorious over darkness (dhvānta-jayinaḥ) (and) whose radiance shines forth in the sky of the Heart (hṛdaya-gagana-udbhāsi-mahasaḥ)!||49||

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इदमनुत्तरधामविवेचकं विगलितौपयिकं कृतमाह्निकम्॥५०॥
Idamanuttaradhāmavivecakaṁ vigalitaupayikaṁ kṛtamāhnikam||50||

This (idam) chapter (āhnikam) devoid of means (vigalita-aupayikam) (which deals with) a discernment about the Highest State (anuttara-dhāma-vivecaka) (is) done --i.e. it is finished-- (kṛtam)||50||

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 अतिरिक्त सूचना

Gabriel Pradīpaka

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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