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 तन्त्रालोक: अध्याय ३ - श्लोक १५१-२९४ - कश्मीरी अद्वैत शैवदर्शन

परोपायः - «उच्चतम उपाय [शाम्भवोपाय]» - सामान्य अनुवाद


photo 28 - another lake in KashmirThis is the second and last set of stanzas (from the stanza 151 to the stanza 294) of the third chapter (called परोपायः).

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 १५१-१५९

चवर्गः पञ्चशक्त्यात्मा क्रमप्रस्फुटतात्मकः।
या तूक्ता ज्ञेयकालुष्यभाक्क्षिप्रचरयोगतः॥१५१॥

द्विरूपायास्ततो जातं टताद्यं वर्गयुग्मकम्।
उन्मेषात्पादिवर्गस्तु यतो विश्वं समाप्यते॥१५२॥

Cavargaḥ pañcaśaktyātmā kramaprasphuṭatātmakaḥ|
Yā tūktā jñeyakāluṣyabhākkṣipracarayogataḥ||151||
Dvirūpāyāstato jātaṁ ṭatādyaṁ vargayugmakam|
Unmeṣātpādivargastu yato viśvaṁ samāpyate||152||

[From the Power of Will --the vowel 'i'-- —which is one (and) stays in Her own essential nature—] (arises) the 'ca' group --consisting of 'ca', 'cha', 'ja, 'jha' and 'ña'-- (ca-vargaḥ) —whose essence is (also) the five Powers (pañca-śakti-ātmā)— which becomes progressively evident or manifest (krama-prasphuṭatā-ātmakaḥ) --I had to add 'in brackets' the second half of the stanza 150 to complete the sense--.

But (tu) (when the Power of Will) which (yā) was mentioned (before) (uktā) gets connected with the turbidness of the knowable (jñeya-kāluṣya-bhāk), consequently (tatas) a couple of groups (varga-yugmakam) beginning with 'ṭa' and 'ta' --viz. the five cerebrals 'ṭa', 'ṭha', 'ḍa', 'ḍha' and 'ṇa' together with the five dentals 'ta', 'tha', 'da', 'dha' and 'na'-- (ṭa-ta-ādyam) is born (jātam) from what has two forms --i.e. the vowels 'ṛ' and 'ḷ'-- (dvi-rūpāyāḥ) on account of a fast movement (kṣipra-cara-yogataḥ).

From Unmeṣa --the vowel 'u'-- (unmeṣāt) (arises) the group starting with 'pa' --viz. the five labials 'pa', 'pha', 'ba', 'bha' and 'ma'-- (pa-ādi-vargaḥ) indeed (tu), from which (yatas) the universe (viśvam) is completed (samāpyate)||151-152||

Without any notes of explanation yet

ज्ञेयरूपमिदं पञ्चविंशत्यन्तं यतः स्फुटम्।
ज्ञेयत्वात्स्फुटतः प्रोक्तमेतावत्स्पर्शरूपकम्॥१५३॥

Jñeyarūpamidaṁ pañcaviṁśatyantaṁ yataḥ sphuṭam|
Jñeyatvātsphuṭataḥ proktametāvatsparśarūpakam||153||

This (universe) (idam), which is the knowable (jñeya-rūpam), extends up to twenty-five (categories) (pañca-viṁśati-antam) as (yatas) it is clearly manifest (sphuṭam). (And) since the knowable is clearly manifest (jñeyatvāt sphuṭataḥ), it is said to be (proktam) one whose form is twenty-five consonants beginning with 'ka' and ending in 'ma' --one whose form is the 'sparśa' consonants of such extent-- (etāvat-sparśa-rūpakam)||153||

Without any notes of explanation yet

इच्छाशक्तिश्च या द्वेधा क्षुभिताक्षुभितत्वतः।
सा विजातीयशक्त्यंशप्रोन्मुखी याति यात्मताम्॥१५४॥

सैव शीघ्रतरोपात्तज्ञेयकालुष्यरूषिता।
विजातीयोन्मुखत्वेन रत्वं लत्वं च गच्छति॥१५५॥

तद्वदुन्मेषशक्तिर्द्विरूपा वैजात्यशक्तिगा।
वकारत्वं प्रपद्येत सृष्टिसारप्रवर्षकम्॥१५६॥

Icchāśaktiśca yā dvedhā kṣubhitākṣubhitatvataḥ|
Sā vijātīyaśaktyaṁśapronmukhī yāti yātmatām||154||
Saiva śīghrataropāttajñeyakāluṣyarūṣitā|
Vijātīyonmukhatvena ratvaṁ latvaṁ ca gacchati||155||
Tadvadunmeṣaśaktirdvirūpā vaijātyaśaktigā|
Vakāratvaṁ prapadyeta sṛṣṭisārapravarṣakam||156||

And (ca) the Power of Will (icchā-śaktiḥ... sā), which (yā) is double (dvedhā) —agitated and unagitated (kṣubhita-akṣubhitatvataḥ)—, when oriented toward the aspect relating to a different power --it refers to Anuttara or 'a'-- (vijātīya-śakti-aṁśa-pronmukhī), becomes 'ya' (yāti ya-ātmatām).

That (Power of Will) Itself (sā eva), adorned by the turbidness of the knowable which has been obtained --made manifest-- by a very swift (movement) (śīghratara-upātta-jñeya-kāluṣya-rūṣitā) --i.e. the vowels 'ṛ' and 'ḷ'--, by being oriented to a different (power) --Anuttara or 'a'-- (vijātīya-unmukhatvena), becomes 'ra' and 'la' (ratvam latvam ca gacchati).

Similarly (tadvat), the Power of Unmeṣa --the vowel 'u'-- (unmeṣa-śaktiḥ) —which has two forms (dvi-rūpā), when It goes --i.e. gets oriented-- to a different power --i.e. to Anuttara or 'a'-- (vaijātya-śakti-gā), becomes the letter 'va' (va-kāratvam prapadyeta) —which rains the essence of the manifestation (sṛṣṭi-sāra-pravarṣakam)—||154-156||

Without any notes of explanation yet

इच्छैवानुत्तरानन्दयाता शीघ्रत्वयोगतः।
वायुरित्युच्यते वह्निर्भासनात्स्थैर्यतो धरा॥१५७॥

Icchaivānuttarānandayātā śīghratvayogataḥ|
Vāyurityucyate vahnirbhāsanātsthairyato dharā||157||

Will Itself (icchā eva), when gone to Anuttara and Ānanda --i.e. when oriented toward 'a' and 'ā'-- (anuttara-ānanda-yātā), is called (ucyate) 'air' --the semivowel 'ya'-- (vāyuḥ iti) due to quickness (śīghratva-yogataḥ), 'fire' --the semivowel 'ra'-- (vahniḥ) due to brightness (bhāsanāt) (and) 'earth' --the semivowel 'la'-- (dharā) due to firmness (sthairyataḥ)||157||

Without any notes of explanation yet

इदं चतुष्कमन्तःस्थमत एव निगद्यते।
इच्छाद्यन्तर्गतत्वेन स्वसमाप्तौ च संस्थितेः॥१५८॥

Idaṁ catuṣkamantaḥsthamata eva nigadyate|
Icchādyantargatatvena svasamāptau ca saṁsthiteḥ||158||

For this very reason (atas eva), this group of four letters --i.e. the semivowels ya, ra, la and va-- (catuṣkam) is called (nigadyate) 'antaḥstha' --the one which resides within-- (antaḥstham). (Why?) Because of their remaining —inside Will, etc.— (icchā-ādi-antar-gatatvena... saṁsthiteḥ) at the point of his completion --i.e. at the point where there is manifestation, in unity, of the Self whose only form is the 'Pramātā' or 'Knower'-- (sva-samāptau ca)||158||

Without any notes of explanation yet

सजातीयकशक्तीनामिच्छाद्यानां च योजनम्।
क्षोभात्मकमिदं प्राहुः क्षोभाक्षोभात्मनामपि॥१५९॥

Sajātīyakaśaktīnāmicchādyānāṁ ca yojanam|
Kṣobhātmakamidaṁ prāhuḥ kṣobhākṣobhātmanāmapi||159||

(The sages) said (prāhuḥ) that this (idam) combination (yojanam) between Will, etc. (icchā-ādyānām) and (ca) similar powers (sajātīyaka-śaktīnām) —even if (api) (these similar powers) contain agitation or not (kṣobha-akṣobha-ātmanām)— contains agitation (kṣobha-ātmakam)||159||

Without any notes of explanation yet


 श्लोक १६०-१७०

अनुत्तरस्य साजात्ये भवेत्तु द्वितयी गतिः।
अनुत्तरं यत्तत्रैकं तच्चेदानन्दसूतये॥१६०॥

प्रभविष्यति तद्योगे योगः क्षोभात्मकः स्फुटः।
अत्राप्यनुत्तरं धाम द्वितीयमपि सूतये॥१६१॥

न पर्याप्तं तदा क्षोभं विनैवानुत्तरात्मता।
इच्छा या कर्मणा हीना या चैष्टव्येन रूषिता॥१६२॥

शीघ्रस्थैर्यप्रभिन्नेन त्रिधा भावमुपागता।
अनुन्मिषितमुन्मीलत्प्रोन्मीलितमिति स्थितम्॥१६३॥

इष्यमाणं त्रिधैतस्यां ताद्रूप्यस्यापरिच्युतेः।
तदेव स्वोष्मणा स्वात्मस्वातन्त्र्यप्रेरणात्मना॥१६४॥

बहिर्भाव्य स्फुटं क्षिप्तं शषसत्रितयं स्थितम्।
तत एव सकारेऽस्मिन्स्फुटं विश्वं प्रकाशते॥१६५॥

अमृतं च परं धाम योगिनस्तत्प्रचक्षते।
क्षोभाद्यन्तविरामेषु तदेव च परामृतम्॥१६६॥

तदेव ब्रह्म परममविभक्तं प्रचक्षते॥१६७॥

Anuttarasya sājātye bhavettu dvitayī gatiḥ|
Anuttaraṁ yattatraikaṁ taccedānandasūtaye||160||
Prabhaviṣyati tadyoge yogaḥ kṣobhātmakaḥ sphuṭaḥ|
Atrāpyanuttaraṁ dhāma dvitīyamapi sūtaye||161||
Na paryāptaṁ tadā kṣobhaṁ vinaivānuttarātmatā|
Icchā yā karmaṇā hīnā yā caiṣṭavyena rūṣitā||162||
Śīghrasthairyaprabhinnena tridhā bhāvamupāgatā|
Anunmiṣitamunmīlatpronmīlitamiti sthitam||163||
Iṣyamāṇaṁ tridhaitasyāṁ tādrūpyasyāparicyuteḥ|
Tadeva svoṣmaṇā svātmasvātantryapreraṇātmanā||164||
Bahirbhāvya sphuṭaṁ kṣiptaṁ śaṣasatritayaṁ sthitam|
Tata eva sakāre'sminsphuṭaṁ viśvaṁ prakāśate||165||
Amṛtaṁ ca paraṁ dhāma yoginastatpracakṣate|
Kṣobhādyantavirāmeṣu tadeva ca parāmṛtam||166||
Tadeva brahma paramamavibhaktaṁ pracakṣate||167||

Nonetheless (tu), in the combination (sājātye) of Anuttara --the vowel 'a'-- (with Itself) (anuttarasya) (there is) a double (dvitayī) possibility (gatiḥ): If (ced) there (tatra) that (tad) Anuttara (anuttaram) which (yad) (is) one (ekam) will be the master (prabhaviṣyati) over the production of Ānanda --the vowel 'ā'-- (ānanda-sūtaye), (then,) in the case of that (type of) union (tad-yoge), the combination (yogaḥ) (will) evidently (sphuṭaḥ) contain agitation (kṣobha-ātmakaḥ).

Even (api) here (atra), the second (dvitīyam api) State (dhāma) (called) Anuttara --vowel 'a'-- (anuttaram) (in combination with the first one) is not (na) adequate/sufficient (paryāptam) for generating (Ānanda --vowel 'ā'--) (sūtaye), (and) then (tadā) (remains) only (eva) the Being of Anuttara --vowel 'a'-- (anuttara-ātmatā) devoid of (vinā) agitation (kṣobham).

Will (icchā), which (yā... yā) is without (hīnā) (any) activity (karmaṇā) and (ca) adorned (rūṣitā) by what is desired (eṣṭavyena), attains (upāgatā) a state (bhāvam) (where it appears to be) triple (tridhā) through a quick and firm division (śīghra-sthairya-prabhinnena).

What is being desired (iṣyamāṇam) exists (sthitam) (as) 'not expanded (anunmiṣitam), expanding (unmīlat) (and) well expanded (pronmīlitam iti)' in this (Will) (etasyām) without falling (aparicyuteḥ) from (its) identity --from its nature-- (tādrūpyasya).

Externally (bahirbhāvya), that itself --viz. what is being desired-- (tad eva) exists (sthitam) (as) the triad of 'śa', 'ṣa' and 'sa' (śa-ṣa-sa-tritayam) which was very clearly thrown --viz. projected-- (sphuṭam kṣiptam) by its own heat (sva-ūṣmaṇā), i.e. by the impelling of the Absolute Freedom of its own Self (sva-ātma-svātantrya-preraṇa-ātmanā).

That is why (tatas eva) the universe (viśvam) shines/becomes manifest (prakāśate) so clearly (sphuṭam) in this letter 'sa' (sa-kāre asmin). The Yogī-s (yoginaḥ) call (pracakṣate) it --the letter 'sa'-- (tad) Supreme Amṛta --Supreme Imperishable-- (amṛtam... param) and (ca) Supreme Abode (param dhāma).

That (tad eva) Supreme Amṛta (para-amṛtam) Itself (eva) (exists) at the beginning, end and during the cessation of the agitation (kṣobha-ādi-anta-virāmeṣu), (and also) in the 'sīt' sound (during the tantric sexual union --which is described in the chapter 29--), in the absorption in the real being of pleasure and in samādhi --trance-- (sīt-kāra-sukha-sadbhāva-samāveśa-samādhiṣu). (And the Yogī-s) call (pracakṣate) That (tad) Itself (eva) the Supreme (paramam) Undivided (avibhaktam) Brahma (brahma)||160-167||

Without any notes of explanation yet

उवाच भगवानेव तच्छ्रीमत्कुलगुह्करे।

काकचञ्चुपुटाकारं ध्यानधारणवर्जितम्।
विषतत्त्वमनच्काख्यं तव स्नेहात्प्रकाशितम्॥१६९॥

Uvāca bhagavāneva tacchrīmatkulaguhkare|
Kākacañcupuṭākāraṁ dhyānadhāraṇavarjitam|
Viṣatattvamanackākhyaṁ tava snehātprakāśitam||169||

In venerable Kulaguhkaratantra (śrīmat-kulaguhkare) —whose name has a clear meaning --viz. the name of the book coincides with the subject being dealt with in it--, i.e. it has been obtained from the unity between the Power and the Possessor of the Power (śakti-śaktimat-aikātmya-labdha-anvartha-abhidhānake)—, the Fortunate One --the Lord-- (bhagavān eva) said (uvāca) that (tad):

'For love (snehāt) of You (tava), Viṣatattva --the principle of Viṣa, lit. Poison, all in all, Jñānaśakti or Power of Knowledge-- (viṣa-tattvam) has been revealed (by Me) (prakāśitam), whose name is anacka or without any vowels (anacka-ākhyam), which is devoid of meditation and concentration --or also, of contemplation and continuous concentration-- (dhyāna-dhāraṇa-varjitam) (and) whose form is like the cavity of a crow's beak (kāka-cañcu-puṭa-ākāram)'||168-169||

Without any notes of explanation yet

कामस्य पूर्णता तत्त्वं सङ्घट्टे प्रविभाव्यते।
विषस्य चामृतं तत्त्वं छाद्यत्वेऽणोश्च्युते सति॥१७०॥

Kāmasya pūrṇatā tattvaṁ saṅghaṭṭe pravibhāvyate|
Viṣasya cāmṛtaṁ tattvaṁ chādyatve'ṇoścyute sati||170||

The principle (tattvam) of Kāma --lit. Desire-- (kāmasya) --viz. Icchāśakti or Power of Will--, in its fullness (pūrṇatā), is perceived (pravibhāvyate) in the union (saṅghaṭṭe). And (ca) the nectarean --or 'imperishable'-- (amṛtam) principle (tattvam) of Viṣa (viṣasya) (arises) when the state of obscurity is removed (chādyatve cyute sati) from the limited being (aṇoḥ)||170||

Without any notes of explanation yet


 श्लोक १७१-१७९

व्याप्त्री शक्तिर्विषं यस्मादव्याप्तुश्छादयेन्महः।
निरञ्जनं परं धाम तत्त्वं तस्य तु साञ्जनम्॥१७१॥

क्रियाशक्त्यात्मकं विश्वमयं तस्मात्स्फुरेद्यतः।
इच्छा कामो विषं ज्ञानं क्रिया देवी निरञ्जनम्॥१७२॥

एतत्त्रयसमावेशः शिवो भैरव उच्यते।
अत्र रूढिं सदा कुर्यादिति नो गुरवो जगुः॥१७३॥

विषतत्त्वे सम्प्रविश्य न भूतं न विषं न च।
ग्रहः केवल एवाहमिति भावनया स्फुरेत्॥१७४॥

Vyāptrī śaktirviṣaṁ yasmādavyāptuśchādayenmahaḥ|
Nirañjanaṁ paraṁ dhāma tattvaṁ tasya tu sāñjanam||171||
Kriyāśaktyātmakaṁ viśvamayaṁ tasmātsphuredyataḥ|
Icchā kāmo viṣaṁ jñānaṁ kriyā devī nirañjanam||172||
Etattrayasamāveśaḥ śivo bhairava ucyate|
Atra rūḍhiṁ sadā kuryāditi no guravo jaguḥ||173||
Viṣatattve sampraviśya na bhūtaṁ na viṣaṁ na ca|
Grahaḥ kevala evāhamiti bhāvanayā sphuret||174||

From which (yasmāt), Viṣa (viṣam) —the (all-)pervading (vyāptrī) Power (śaktiḥ)— obscures (chādayet) the radiance (mahas) of that which is not (all-)pervading (avyāptuḥ). The Supreme (param) State (dhāma) (called) Nirañjana --lit. Colorless-- (nirañjanam) —but (tu) Its (tasya) principle (tattvam) (is) endowed with color (sa-añjanam)— is constituted by the Power of Action --viz. Kriyāśakti-- (kriyā-śakti-ātmakam) (and) is immanent in the universe (viśva-mayam). On that account (tasmāt), (such Supreme State) shines forth (sphuret) due to It --lit. due to which, i.e. due to the presence of the Power of Action-- (yatas).

Icchā --Will-- (icchā) (is) Kāma or Desire (kāmaḥ), Jñāna --Knowledge-- (jñānam) (is) Viṣa or Poison (viṣam) (and) the Kriyā (kriyā) Goddess (devī) (is) Nirañjana or Colorless (nirañjanam).

The absorption in this triad (etad-traya-samāveśaḥ) is said to be (ucyate) Śiva (śivaḥ), i.e. Bhairava (bhairavaḥ). My --lit. our-- (nas) Guru-s (guravaḥ) said (jaguḥ) (the following:) The establishment (rūḍhim) there --in that triad-- (atra) should be performed (kuryāt) always (sadā).

After entering completely (sampraviśya) into the principle of Viṣa (viṣa-tattve), there is no (na) ghost (such as a yakṣa, etc.) (bhūtam), no (na) poison (viṣam) and (ca) no (na) graha or erroneous conception that the not-Self is the Self, (i.e. bauddhājñāna or intellectual ignorance) --lit. seizing demon or spirit-- (grahaḥ). (There,) the only (kevalaḥ) 'Aham' --i.e. 'I'-- (aham iti) shines (sphuret) by means of contemplation (bhāvanayā)||171-174||

Without any notes of explanation yet

नन्वत्र षण्ढवर्णेभ्यो जन्मोक्तं तेन षण्ढता।
कथं स्यादिति चेद्ब्रूमो नात्र षण्ढस्य सोतृता॥१७५॥

तथाहि तत्रगा यासाविच्छाशक्तिरुदीरिता।
सैव सूते स्वकर्तव्यमन्तःस्थं स्वेष्टरूपकम्॥१७६॥

यत्त्वत्र रूषणाहेतुरेषितव्यं स्थितं ततः।
भागान्न प्रसवस्तज्जं कालुष्यं तद्वपुश्च तत्॥१७७॥

Nanvatra ṣaṇḍhavarṇebhyo janmoktaṁ tena ṣaṇḍhatā|
Kathaṁ syāditi cedbrūmo nātra ṣaṇḍhasya sotṛtā||175||
Tathāhi tatragā yāsāvicchāśaktirudīritā|
Saiva sūte svakartavyamantaḥsthaṁ sveṣṭarūpakam||176||
Yattvatra rūṣaṇāhetureṣitavyaṁ sthitaṁ tataḥ|
Bhāgānna prasavastajjaṁ kāluṣyaṁ tadvapuśca tat||177||

An objection (nanu): If (ced) in this context (atra) the birth (of other letters) (janma) is said to (uktam) come from eunuch letters (ṣaṇḍha-varṇebhyaḥ), then (tena), 'how (katham) is there (syāt) the state of being eunuch (ṣaṇḍhatā... iti)?'. I say --lit. we say-- (brūmaḥ): There is here no (na atra) generation (sotṛtā) from eunuch letter(s) --lit. of an eunuch letter-- (ṣaṇḍhasya).

For example (tathāhi), that agitated Power of Will (asau icchā-śaktiḥ udīritā... sā) that (yā) exists in them --in the letters-- (tatragā) produces (sūte) that which must generate (sva-kartavyam) —which resides within (antaḥstham) (and) whose form is dear to It --to the Power of Will-- (sva-iṣṭa-rūpakam)—.

From that portion (tataḥ bhāgāt) present (sthitam) in this (atra) which is to be sought or desired --i.e. the Will or vowel 'i'-- (eṣitavyam) (as) the cause of coloring (rūṣaṇā-hetuḥ) there is no (na) generation (prasavaḥ), and (ca) the turbidness (kāluṣyam... tad) born from them --from the eunuch letters-- (tad-jam) (is) Its form --the form of Will-- (tad-vapus)||175-177||

Without any notes of explanation yet

ज्ञेयारूषणया युक्तं समुदायात्मकं विदुः।
षण्ढं क्षोभकताक्षोभधामत्वाभावयोगतः॥१७८॥

Jñeyārūṣaṇayā yuktaṁ samudāyātmakaṁ viduḥ|
Ṣaṇḍhaṁ kṣobhakatākṣobhadhāmatvābhāvayogataḥ||178||

(The sages) know (viduḥ) that an eunuch letter (ṣaṇḍham) is a combination (samudāya-ātmakam), viz. (it is Will) combined (yuktam) with the coloring of the knowable (jñeya-ārūṣaṇayā), in consequence of the absence (in it --in the eunuch letter--) of an abode for agitation and (of the absence of) the state of being an agent of agitation (kṣobhakatā-kṣobha-dhāmatva-abhāva-yogataḥ)||178||

Without any notes of explanation yet

एतद्वर्णचतुष्कस्य स्वोष्मणाभासनावशात्।
ऊष्मेति कथितं नाम भैरवेणामलात्मना॥१७९॥

Etadvarṇacatuṣkasya svoṣmaṇābhāsanāvaśāt|
Ūṣmeti kathitaṁ nāma bhairaveṇāmalātmanā||179||

In the case of this group of four letters --śa, ṣa, sa and ha-- (etad-varṇa-catuṣkasya), it is called (kathitam nāma) by immaculate Bhairava (bhairaveṇa amala-ātmanā) 'heat' --viz. hot letters-- (ūṣmā iti) because it is manifested by means of their own heat (sva-ūṣmaṇā-ābhāsanā-avaśāt)||179||

Without any notes of explanation yet


 श्लोक १८०-२१०

कादिहान्तमिदं प्रहुः क्षोभाधारतया बुधाः।
योनिरूपेण तस्यापि योगे क्षोभान्तरं व्रजेत्॥१८०॥

तन्निदर्शनयोगेन पञ्चाशत्तमवर्णता।

चतुष्कं च चतुष्कं च भेदाभेदगतं क्रमात्।
आद्यं चतुष्कं संवित्तेर्भेदसन्धानकोविदम्॥१८२॥

इत्थं यद्वर्णजातं तत्सर्व स्वरमयं पुरा॥१८३॥

व्यक्तियोगाद्व्यञ्जनं तत्स्वरप्राणं यतः किल।
स्वराणां षट्कमेवेह मूलं स्याद्वर्णसन्ततौ॥१८४॥

षड्देवतास्तु ता एव ये मुख्याः सूर्यरश्मयः।
सौराणामेव रश्मीनामन्तश्चान्द्रकला यतः॥१८५॥

अतोऽत्र दीर्घत्रितयं स्फुटं चान्द्रमसं वपुः।
चन्द्रश्च नाम नैवान्यो भोग्यं भोक्तुश्च नापरम्॥१८६॥

भोक्तैव भोग्यभावेन द्वैविध्यात्संव्यवस्थितः।
घटस्य न हि भोग्यत्वं स्वं वपुर्मातृगं हि तत्॥१८७॥

अतो मातरि या रूढिः सास्य भोग्यत्वमुच्यते।
अनुत्तरं परामृश्यपरामर्शकभावतः॥१८८॥

सङ्घट्टरूपतां प्राप्तं भोग्यमिच्छादिकं तथा।
अनुत्तरानन्दभुवामिच्छाद्ये भोग्यतां गते॥१८९॥

सन्ध्यक्षराणामुदयो भोक्तृरूपं च कथ्यते।
अनुत्तरानन्दमयो देवो भोक्तैव कथ्यते॥१९०॥

इच्छादिकं भोग्यमेव तत एवास्य शक्तिता।
भोग्यं भोक्तरि लीनं चेद् भोक्ता तद्वस्तुतः स्फुटः॥१९१॥

अतः षण्णां त्रिकं सारं चिदिष्युन्मेषणात्मकम्।
तदेव त्रितयं प्राहुर्भैरवस्य परं महः॥१९२॥

तत्त्रिकं परमेशस्य पूर्णा शक्तिः प्रगीयते।
तेनाक्षिप्तं यतो विश्वमतोऽस्मिन्समुपासिते॥१९३॥

विश्वशक्ताववच्छेदवन्ध्ये जातमुपासनम्।
इत्येष महिमैतावानिति तावन्न शक्यते॥१९४॥

अपरिच्छिन्नशक्तेः कः कुर्याच्छक्तिपरिच्छिदाम्।
तस्मादनुत्तरो देवः स्वाच्छन्द्यानुत्तरत्वतः॥१९५॥

विसर्गशक्तियुक्तत्वात्सम्पन्नो विश्वरूपकः।
एवं पञ्चाशदामर्शपूर्णशक्तिर्महेश्वरः॥१९६॥

विमर्शात्मैक एवान्याः शक्तयोऽत्रैव निष्ठिताः।
एकाशीतिपदा देवी ह्यत्रान्तर्भावयिष्यते॥१९७॥

एकामर्शस्वभावत्वे शब्दराशिः स भैरवः।
आमृश्यच्छायया योगात्सैव शक्तिश्च मातृका॥१९८॥

सा शब्दराशिसङ्घट्टाद्भिन्नयोनिस्तु मालिनी।

एकैकामर्शरूढौ तु सैव पञ्चाशदात्मिका।
इत्थं नादानुवेधेन परामर्शस्वभावकः॥२००॥

शिवो मातापितृत्वेन कर्ता विश्वत्र संस्थितः।
विसर्ग एव शाक्तोऽयं शिवबिन्दुतया पुनः॥२०१॥

गर्भीकृतानन्तविश्वः श्रयतेऽनुत्तरात्मताम्।
अपरिच्छिन्नविश्वान्तःसारे स्वात्मनि यः प्रभोः॥२०२॥

परामर्शः स एवोक्तो द्वयसम्पत्तिलक्षणः।

परामर्शो निर्भरत्वादहमित्युच्यते विभोः।
अनुत्तराद्या प्रसृतिर्हान्ता शक्तिस्वरूपिणी॥२०४॥

प्रत्याहृताशेषविश्वानुत्तरे सा निलीयते।
तदिदं विश्वमन्तःस्थं शक्तौ सानुत्तरे परे॥२०५॥

तत्तस्यामिति यत्सत्यं विभुना सम्पुटीकृतिः।
तेन श्रीत्रीशिकाशास्त्रे शक्तेः सम्पुटिताकृतिः॥२०६॥

संवित्तौ भाति यद्विश्वं तत्रापि खलु संविदा।
तदेतत्त्रितयं द्वन्द्वयोगात्सङ्घाततां गतम्॥२०७॥

एकमेव परं रूपं भैरवस्याहमात्मकम्।
विसर्गशक्तिर्या शम्भोः सेत्थं सर्वत्र वर्तते॥२०८॥

तत एवसमस्तोऽयमानन्दरसविभ्रमः।
तथाहि मधुरे गीते स्पर्शे वा चन्दनादिके॥२०९॥

माध्यस्थ्यविगमे यासौ हृदये स्पन्दमानता।
आनन्दशक्तिः सैवोक्ता यतः सहृदयो जनः॥२१०॥

Kādihāntamidaṁ prahuḥ kṣobhādhāratayā budhāḥ|
Yonirūpeṇa tasyāpi yoge kṣobhāntaraṁ vrajet||180||
Tannidarśanayogena pañcāśattamavarṇatā|
Catuṣkaṁ ca catuṣkaṁ ca bhedābhedagataṁ kramāt|
Ādyaṁ catuṣkaṁ saṁvitterbhedasandhānakovidam||182||
Itthaṁ yadvarṇajātaṁ tatsarva svaramayaṁ purā||183||
Vyaktiyogādvyañjanaṁ tatsvaraprāṇaṁ yataḥ kila|
Svarāṇāṁ ṣaṭkameveha mūlaṁ syādvarṇasantatau||184||
Ṣaḍdevatāstu tā eva ye mukhyāḥ sūryaraśmayaḥ|
Saurāṇāmeva raśmīnāmantaścāndrakalā yataḥ||185||
Ato'tra dīrghatritayaṁ sphuṭaṁ cāndramasaṁ vapuḥ|
Candraśca nāma naivānyo bhogyaṁ bhoktuśca nāparam||186||
Bhoktaiva bhogyabhāvena dvaividhyātsaṁvyavasthitaḥ|
Ghaṭasya na hi bhogyatvaṁ svaṁ vapurmātṛgaṁ hi tat||187||
Ato mātari yā rūḍhiḥ sāsya bhogyatvamucyate|
Anuttaraṁ parāmṛśyaparāmarśakabhāvataḥ||188||
Saṅghaṭṭarūpatāṁ prāptaṁ bhogyamicchādikaṁ tathā|
Anuttarānandabhuvāmicchādye bhogyatāṁ gate||189||
Sandhyakṣarāṇāmudayo bhoktṛrūpaṁ ca kathyate|
Anuttarānandamayo devo bhoktaiva kathyate||190||
Icchādikaṁ bhogyameva tata evāsya śaktitā|
Bhogyaṁ bhoktari līnaṁ ced bhoktā tadvastutaḥ sphuṭaḥ||191||
Ataḥ ṣaṇṇāṁ trikaṁ sāraṁ cidiṣyunmeṣaṇātmakam|
Tadeva tritayaṁ prāhurbhairavasya paraṁ mahaḥ||192||
Tattrikaṁ parameśasya pūrṇā śaktiḥ pragīyate|
Tenākṣiptaṁ yato viśvamato'sminsamupāsite||193||
Viśvaśaktāvavacchedavandhye jātamupāsanam|
Ityeṣa mahimaitāvāniti tāvanna śakyate||194||
Aparicchinnaśakteḥ kaḥ kuryācchaktiparicchidām|
Tasmādanuttaro devaḥ svācchandyānuttaratvataḥ||195||
Visargaśaktiyuktatvātsampanno viśvarūpakaḥ|
Evaṁ pañcāśadāmarśapūrṇaśaktirmaheśvaraḥ||196||
Vimarśātmaika evānyāḥ śaktayo'traiva niṣṭhitāḥ|
Ekāśītipadā devī hyatrāntarbhāvayiṣyate||197||
Ekāmarśasvabhāvatve śabdarāśiḥ sa bhairavaḥ|
Āmṛśyacchāyayā yogātsaiva śaktiśca mātṛkā||198||
Sā śabdarāśisaṅghaṭṭādbhinnayonistu mālinī|
Ekaikāmarśarūḍhau tu saiva pañcāśadātmikā|
Itthaṁ nādānuvedhena parāmarśasvabhāvakaḥ||200||
Śivo mātāpitṛtvena kartā viśvatra saṁsthitaḥ|
Visarga eva śākto'yaṁ śivabindutayā punaḥ||201||
Garbhīkṛtānantaviśvaḥ śrayate'nuttarātmatām|
Aparicchinnaviśvāntaḥsāre svātmani yaḥ prabhoḥ||202||
Parāmarśaḥ sa evokto dvayasampattilakṣaṇaḥ|
Parāmarśo nirbharatvādahamityucyate vibhoḥ|
Anuttarādyā prasṛtirhāntā śaktisvarūpiṇī||204||
Pratyāhṛtāśeṣaviśvānuttare sā nilīyate|
Tadidaṁ viśvamantaḥsthaṁ śaktau sānuttare pare||205||
Tattasyāmiti yatsatyaṁ vibhunā sampuṭīkṛtiḥ|
Tena śrītrīśikāśāstre śakteḥ sampuṭitākṛtiḥ||206||
Saṁvittau bhāti yadviśvaṁ tatrāpi khalu saṁvidā|
Tadetattritayaṁ dvandvayogātsaṅghātatāṁ gatam||207||
Ekameva paraṁ rūpaṁ bhairavasyāhamātmakam|
Visargaśaktiryā śambhoḥ setthaṁ sarvatra vartate||208||
Tata evasamasto'yamānandarasavibhramaḥ|
Tathāhi madhure gīte sparśe vā candanādike||209||
Mādhyasthyavigame yāsau hṛdaye spandamānatā|
Ānandaśaktiḥ saivoktā yataḥ sahṛdayo janaḥ||210||

The sages (budhāḥ) have called (prahuḥ) this (idam) (group of consonants) beginning with 'ka' and ending in 'ha' (ka-ādi-ha-antam) receptacle(s) of agitation (kṣobha-ādhāratayā).

In the union (yogi) of one of those (consonants) (tasya api) with (another) consonant (yoni-rūpeṇa), (the result) is another agitation (kṣobha-antaram vrajet). Since it is an example of that (tad-nidarśana-yogena), the state of fiftieth letter --the consonant 'kṣa'-- (pañcāśattama-varṇatā) (appears).

The two groups of four (consonants) --i.e. 'ya', 'ra', 'la', 'va' and 'śa', 'ṣa', 'sa' and 'ha'-- (catuṣkam ca catuṣkam ca) that stand firmly at the previously described stage of the knowables (called) twenty-five (sparśa consonants from 'ka' to 'ma') (pañcaviṁśaka-sañjñeya-prāgvat-bhūmi-susaṁsthitam) (are) respectively (kramāt) situated in Supreme-nonSupreme --unity in diversity-- (bheda-abheda-gatam).

The first (ādyam) group of four (consonants) (catuṣkam) --the Semivowels 'ya', 'ra', 'la' and 'va'-- is skillful at joining Consciousness with duality (saṁvitteḥ bheda-sandhāna-kovidam), (while) the other (anyat) group of four (consonants) (catuṣṭayam) --the Ūṣmā consonants ''śa', 'ṣa' and 'sa' plus the aspirate sonant 'ha'-- (is) the sole cause of an establishment of duality in non-duality (bhedasya abheda-rūḍhi-eka-hetuḥ).

In this way (ittham), all (sarvam) that (tad) which (yad) (is) a multitude of letters (varṇa-jātam) consists of vowels (svara-mayam) before (purā), because (yatas) certainly (kila), that (tad) which is animated by vowels (svara-prāṇam) (is called) consonant (vyañjanam) due to (its) manifestation (vyakti-yogāt).

Here (iha), in the succession of letters (varṇa-santatau), only (eva) a group of six vowels --viz. 'a', 'ā', 'i', 'ī', 'u' and 'ū'-- (svarāṇām ṣaṭkam) is (syāt) the root (mūlam). Those (tāḥ eva) six deities (ṣaṭ-devatāḥ tu) (are) the main (ye mukhyāḥ) rays of the sun (sūrya-raśmayaḥ). (And) since (yatas) (there are) lunar kalā-s (cāndra-kalāḥ) inside (antar) the solar rays (saurāṇām eva raśmīnām), therefore (atas) here (atra) the triad of long (vowels) --viz. 'ā', 'ī' and 'ū'-- (dīrgha-tritayam) (is) clearly the form (sphuṭam... vapus) of the moon (cāndramasam). And (ca) what is called (nāma) moon (candraḥ) is nothing but (na eva anyaḥ) the knowable --the object-- (bhogyam), which is not (ca na) different (aparam) from the knower --the subject-- (bhoktuḥ). The knower himself (bhoktā eva), in the form of the knowable (bhogya-bhāvena), exists (saṁvyavasthitaḥ) in a double state (dvaividhyāt).

(For example:) Knowability (bhogyatvam) of a pot (ghaṭasya) is not (only) (na hi) its own (svam) form (vapus), because (hi) it --knowability-- (tad) is (also) contained in the knower (mātṛ-gam). For this reason (atas), the establishment (yā rūḍhiḥ sā) in the knower (mātari) is said to be (ucyate) its --of the pot or any other object-- (asya) knowability (bhogyatvam).

Anuttara --vowel 'a'-- (anuttaram), reaching unification (saṅghaṭṭa-rūpatām prāptam) by means of the state of being conscious --the subject-- and of that which is to be conscious of --the object-- (parāmṛśya-parāmarśaka-bhāvataḥ), (becomes) the knowable --the object-- (bhogyam), in the same way (tathā) as in the case of Will, etc. (icchā-ādikaṁ).

When Will --vowel 'i'--, etc. becomes a knowable (icchā-ādye bhogyatām gate) with respect to the stages of Anuttara --vowel 'a'-- and Ānanda --vowels 'ā'-- (anuttara-ānanda-bhuvām), (then) there is an emergence (udayaḥ) of the diphthongs --vowels 'e' and 'o' followed by 'ai' and 'au'-- (sandhi-akṣarāṇām). (This group of diphthongs) is said to be (ca kathyate) of the nature of the knower (bhoktṛ-rūpam).

Only (eva) the God (devaḥ) who consists of Anuttara --vowel 'a'-- and Ānanda --vowel 'ā'-- (anuttara-ānanda-mayaḥ) is said to be (kathyate) the Knower (bhoktā). (The group of) Will, etc. (icchā-ādikam) (is) the knowable (bhogyam). Hence (tatas eva) its --of the group of Will, etc.-- (asya) state of being a power (śaktitā) --in other words, that is why they, i.e. Will, etc., are powers--.

If (ced) the knowable (bhogyam) is dissolved (līnam) in the knower (bhoktari), therefore (tad) (only) the knower (bhoktā), as a matter of fact (vastutas), is evident --i.e. it is real-- (sphuṭaḥ). Consequently (atas), the aggregate of three (trikam) composed of vowel 'a', vowel 'i' and vowel 'u' (cit-iṣi-unmeṣaṇa-ātmakam) (is) the essence (sāram) of the six --i.e. vowels 'a', 'ā', 'i', ī', 'u' and 'ū'-- (ṣaṇṇām).

(The sages) called (prāhuḥ) that (tad) triad (tritayam) the Supreme (param) Radiance (mahas) of Bhairava (bhairavasya). That (tad) triad (trikam) is celebrated (pragīyate) as the Perfect/Full (pūrṇā) Power (śaktiḥ) of the Supreme Lord (parama-īśasya). As (yatas) the universe (viśvam) is projected (ākṣiptam) by it --by the aforesaid triad-- (tena), therefore (atas), when this one --the triad-- is worshiped (asmin samupāsite), worship (upāsanam) of the Unlimited (Lord) (avaccheda-vandhye) who possesses the universal Power --or 'who possesses all the powers'-- (viśva-śaktau) is born (jātam).

Thus (iti), it cannot really (be said) (tāvat na śakyate) 'this (eṣaḥ) Greatness (of His) (mahimā) is of such extent (etāvān iti)'. Who (kaḥ) could limit the Power (śakti-paricchidām) of the One who has unlimited Power (aparicchinna-śakteḥ)? Therefore (tasmāt), the God (devaḥ) Anuttara (anuttaraḥ), through (His) Anuttara State which is Absolute Freedom (svācchandya-anuttaratvataḥ) (and) by means of the union with the Power of Emission (visarga-śakti-yuktatvāt), assumes (sampannaḥ) the form of the universe (viśva-rūpakaḥ).

In this manner (evam), the Great Lord (mahā-īśvaraḥ), who is the Perfect Power (appearing in the form of) fifty (types of) consciousness (pañcāśat-āmarśa-pūrṇa-śaktiḥ), being Vimarśa --i.e. the Supreme Power-- (vimarśa-ātmā), (remains anyway) only one (ekaḥ eva), there being (niṣṭhitāḥ) in Him --i.e. here-- (atra) also (eva) other (anyāḥ) powers (śaktayaḥ).

The eighty-one footed --eighty-one mātrā-s-- (ekāśīti-padāḥ) Goddess (devī) is undoubtedly contained in here (hi atra antarbhāvayiṣyate) --viz. in the fifty letters--. When the essential nature (of the pramātā or knower) is only one consciousness (eka-āmarśa-svabhāvatve), that (saḥ) (is) Bhairava (bhairavaḥ), the mass of sounds (śabda-rāśiḥ). (And) by means of (yogāt) the shadow of what is to be conscious of (āmṛśya-chāyayā), that (sā eva) (is) the Power (śaktiḥ) and (ca) the Mātṛkā (mātṛkā). She --the Power-- (sā), by association with the mass of sounds (śabda-rāśi-saṅghaṭṭāt), (becomes) Mālinī (mālinī), which certainly contains mixed consonants --i.e. consonants mixed with vowels-- (bhinna-yoniḥ tu).

(However,) Her nature turns into (nine) separate groups (pṛthak-varga-svarūpiṇī) when Consciousness (āmarśāt) becomes ninefold (navatayā) as before (prāk-vat). But (tu) when there is an establishment in Consciousness one by one (eka-eka-āmarśa-rūḍhau), She Herself (sā eva) becomes fifty (pañcāśat-ātmikā).

In this way (ittham), He is One whose essential nature is Supreme Consciousness --vowel 'a'-- (parāmarśa-svabhāvakaḥ) through the contact with Nāda --consonant 'ha'-- (nāda-anuvedhena). Śiva (śivaḥ), being Mother and Father (mātā-pitṛtvena), remains (saṁsthitaḥ) as the Doer (kartā) everywhere (viśvatra).

This (ayam) Emission (visargaḥ) of Śakti (śāktaḥ), (appearing) as the Śiva's Bindu (śiva-bindutayā) —i.e. having the infinite universe as an embryo (in Itself --in the Emission--) (garbhī-kṛta-ananta-viśvaḥ)— again (punar), becomes Anuttara (śrayate anuttara-ātmatām).

The Supreme Consciousness --viz. Aham-- (parāmarśaḥ saḥ eva) of the Lord (prabhoḥ), which --i.e. the Supreme Consciousness-- (yaḥ) resides in His own Self that is the essence within the unlimited universe (aparicchinna-viśva-antar-sāre sva-ātmani), is said to be (uktaḥ) characterized by duality --lit. a double type of existence-- (dvaya-sampatti-lakṣaṇaḥ).

The Supreme Consciousness (parāmarśaḥ) of the All-pervading One (vibhoḥ), in the non-dualistic Self of Śiva and Śakti, i.e. of Anuttara and (Its) Emission (anuttara-visarga-ātma-śiva-śakti-advaya-ātmani), is called (ucyate) 'Aham' --lit. 'I'-- (aham iti) because It is Full (nirbharatvāt).

The Streaming --i.e. Emission-- (prasṛtiḥ... sā) beginning with Anuttara --with 'a'-- (anuttara-ādyā) (and) ending in 'ha' (ha-antā), whose essential nature is Śakti (śakti-svarūpiṇī) (and) by which the entire universe is withdrawn (pratyāhṛta-aśeṣa-viśvā), is dissolved (nilīyate) in Anuttara (anuttare).

This very (tad idam) universe (viśvam) dwells inside (antar-stham) Śakti (śaktau), (and) She (sā) (dwells) inside the Supreme Anuttara --in Śiva-- (anuttare pare). That (tad) 'which (resides) in Her' --in Śakti-- (tasyām iti) (is) truly (yad satyam) an encapsulation (sampuṭī-kṛtiḥ) (brought about) by the All-pervading One (vibhunā). The encapsulation (sampuṭitākṛtiḥ) of Śakti (śakteḥ) (was described) by Him (tena) in the venerable scripture known as (Parā)trīśikā (śrī-trīśikā-śāstre).

The universe --consonant 'ha'-- (yad viśvam) shines (bhāti) in Saṁvitti --lit. Consciousness, i.e. Anuttara or vowel 'a'-- (saṁvittau), and there too --in Saṁvitti-- (tatra api) (does) certainly (shine) (khalu) Saṁvidā --a repose on That, i.e. Bindu (ṁ)-- (saṁvidā). This very triad --Saṁvitti ('a'), universe ('ha') and Saṁvidā ('ṁ')-- (tad etad tritayam), combining (saṅghātatām gatam) in pairs (dvandva-yogāt), (constitutes) the sole (ekam eva) Supreme (param) Form or Nature (rūpam) of Bhairava (bhairavasya) consisting of 'Ahaṁ' (aham-ātmakam).

The Emitting Power (visarga-śaktiḥ) that (yā) belongs to Śambhu --Śiva-- (śambhoḥ) exists (sā... vartate) everywhere (sarvatra) in this way (ittham): This (ayam) whole (samastaḥ) amorous play of pleasure and joy (ānanda-rasa-vibhramaḥ) (comes) from That alone --from the Emitting Power of the Lord-- (tatas eva). For instance (tathāhi), that very (asau... sā eva) vibration in identity with That --with Śiva-- (spanda-mānatā), which (springs) in the heart (yā... hṛdaye) when indifference ceases (mādhyasthya-vigame) during a sweet song (madhure gīte) or (vā) contact (sparśe), (or) on (smelling) sandal, etc. (candana-ādike), is called (uktā) the Power of Bliss (ānanda-śaktiḥ). Because of this (yatas), a person (janaḥ) (is said) to have a heart (sa-hṛdayaḥ)||180-210||

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 श्लोक २११-२२३

पूर्वं विसृज्यसकलं कर्तव्यं शून्यतानले।

दृष्टश्रुतादितद्वस्तुप्रोन्मुखत्वं स्वसंविदि।
चित्तसम्बोधनामोक्तः शाक्तोल्लासभरात्मकः॥२१२॥

तत्रोन्मुखत्वतद्वस्तुसङ्घट्टाद्वस्तुनो हृदि।
रूढेः पूर्णतयावेशान्मितचित्तलयाच्छिवे॥२१३॥

चित्तप्रलयनामासौ विसर्गः शाम्भवः परः॥२१४॥

Pūrvaṁ visṛjyasakalaṁ kartavyaṁ śūnyatānale|
Dṛṣṭaśrutāditadvastupronmukhatvaṁ svasaṁvidi|
Cittasambodhanāmoktaḥ śāktollāsabharātmakaḥ||212||
Tatronmukhatvatadvastusaṅghaṭṭādvastuno hṛdi|
Rūḍheḥ pūrṇatayāveśānmitacittalayācchive||213||
Cittapralayanāmāsau visargaḥ śāmbhavaḥ paraḥ||214||

Firstly (pūrvam), all that is to be emitted (visṛjya-sakalaṁ) must be placed (kartavyam) on the fire of vacuity (śūnyatā-anale). This (ayam) 'āṇava' (emission) --lit. relative to the aṇu or limited being-- (āṇavaḥ) goes by the name of 'a repose of the mind' (citta-viśrānti-sañjñaḥ).

Then (tadanantaram), the orientation towards one's own Consciousness on the part of those things which were seen, heard, etc. (dṛṣṭa-śruta-ādi-tad-vastu-pronmukhatvam sva-saṁvidi) is said (uktaḥ) to have the name of 'enlightenment of the mind' (citta-sambodha-nāma), (and it is 'śākta' emission because) it consists of an excess of splendor and joy of Śakti (śākta-ullāsa-bhara-ātmakaḥ).

Under those circumstances (tatra), by means of the union of those things being oriented (that way) (unmukhatva-tad-vastu-saṅghaṭṭāt), by means of a establishment (rūḍheḥ) of those things --lit. of that thing-- (vastunas) in the Heart (hṛdi), by means of a penetration (āveśāt) furnished with Fullness (pūrṇatayā), by means of a dissolution of the limited mind (mita-citta-layāt) in Śiva (śive), by means of the dissolution of any possible limitation due to a future orientation as before (prāk-vat-bhaviṣyat-aunmukhya-sambhāvya-mitatā-layāt), (there is) that (asau) supreme (paraḥ) 'śāmbhava' (śāmbhavaḥ) emission (visargaḥ) whose name is 'dissolution of the mind' (citta-pralaya-nāma)||211-214||

Without any notes of explanation yet

तत्त्वरक्षाविधानेऽतो विसर्गत्रैधमुच्यते।
हृत्पद्मकोशमध्यस्थस्तयोः सङ्घट्ट इष्यते॥२१५॥

विसर्गोऽन्तः स च प्रोक्तश्चित्तविश्रान्तिलक्षणः।
द्वितीयः स विसर्गस्तु चित्तसम्बोधलक्षणः॥२१६॥

एकीभूतं विभात्यत्र जगदेतच्चराचरम्।
ग्राह्यग्राहकभेदो वै किञ्चिदत्रेष्यते यदा॥२१७॥

तदासौ सकलः प्रोक्तो निष्कलः शिवयोगतः।

तृतीयः स विसर्गस्तु चित्तप्रलयलक्षणः।
एकीभावात्मकः सूक्ष्मो विज्ञानात्मात्मनिर्वृतः॥२१९॥

Tattvarakṣāvidhāne'to visargatraidhamucyate|
Hṛtpadmakośamadhyasthastayoḥ saṅghaṭṭa iṣyate||215||
Visargo'ntaḥ sa ca proktaścittaviśrāntilakṣaṇaḥ|
Dvitīyaḥ sa visargastu cittasambodhalakṣaṇaḥ||216||
Ekībhūtaṁ vibhātyatra jagadetaccarācaram|
Grāhyagrāhakabhedo vai kiñcidatreṣyate yadā||217||
Tadāsau sakalaḥ prokto niṣkalaḥ śivayogataḥ|
Tṛtīyaḥ sa visargastu cittapralayalakṣaṇaḥ|
Ekībhāvātmakaḥ sūkṣmo vijñānātmātmanirvṛtaḥ||219||

Consequently (atas), the triple emission (visarga-traidham) is described (ucyate) in Tattvarakṣāvidhāna (tattvarakṣāvidhāne): 'The union (saṅghaṭṭaḥ) of the two (tayoḥ) is maintained (iṣyate) to reside in the middle of the calyx of the heart lotus (hṛt-padma-kośa-madhya-sthaḥ).

This (union) (saḥ ca) characterized by a repose of the mind (citta-viśrānti-lakṣaṇaḥ) is called (proktaḥ) the last (antaḥ) emission (visargaḥ) --viz. the āṇava emission--.

Anyway (tu), the second emission (dvitīyaḥ saḥ visargaḥ) is characterized by the enlightenment of the mind (citta-sambodha-lakṣaṇaḥ) --viz. śākta emission--. This (etad) universe (jagat) composed of animate and inanimate (cara-acaram) shines (vibhāti) unified (ekī-bhūtam) here --in the second emission-- (atra).

(The second emission is divided into two subtypes:) When (yadā) here --in the second emission-- (atra) it is maintained (iṣyate) that (there is) indeed (vai) some (kiñcid) differentiation in the form of knowable and knower (grāhya-grāhaka-bhedaḥ), then (tadā) that (subtype) (asau) is said to be (proktaḥ) sakala --endowed with parts-- (sakalaḥ), (but, if the process of emission occurs) through the union with Śiva (śiva-yogataḥ), (then it is said to be) niṣkala --without parts-- (niṣkalaḥ).

The third emission (tṛtīyaḥ saḥ visargaḥ tu), consisting of a full apprehension due to the cessation of knowable and knower (grāhya-grāhaka-vicchitti-sampūrṇa-grahaṇa-ātmakaḥ), is characterized by the dissolution of the mind (citta-pralaya-lakṣaṇaḥ). It is unification (ekī-bhāva-ātmakaḥ) (where) the subtle (sūkṣmaḥ) knowledge (vijñāna-ātmā) is extinguished in the Self (ātma-nirvṛtaḥ)'||215-219||

Without any notes of explanation yet

निरूपितोऽयमर्थः श्रीसिद्धयोगीश्वरीमते।
सात्र कुण्डलिनी बीजं जीवभूता चिदात्मिका॥२२०॥

तज्जं ध्रुवेच्छोन्मेषाख्यं त्रिकं वर्णास्ततः पुनः।
आ इत्यवर्णादित्यादियावद्वैसर्गिकी कला॥२२१॥

ककारादिसकारान्ता विसर्गात्पञ्चधा स च।
बहिश्चान्तश्च हृदये नादेऽथ परमे पदे॥२२२॥

बिन्दुरात्मनि मूर्धान्तं हृदयाद्व्यापको हि सः।
आदिमान्त्यविहीनास्तु मन्त्राः स्युः शरदभ्रवत्॥२२३॥

Nirūpito'yamarthaḥ śrīsiddhayogīśvarīmate|
Sātra kuṇḍalinī bījaṁ jīvabhūtā cidātmikā||220||
Tajjaṁ dhruvecchonmeṣākhyaṁ trikaṁ varṇāstataḥ punaḥ|
Ā ityavarṇādityādiyāvadvaisargikī kalā||221||
Kakārādisakārāntā visargātpañcadhā sa ca|
Bahiścāntaśca hṛdaye nāde'tha parame pade||222||
Bindurātmani mūrdhāntaṁ hṛdayādvyāpako hi saḥ|
Ādimāntyavihīnāstu mantrāḥ syuḥ śaradabhravat||223||

This (ayam) topic --lit. thing-- (arthaḥ) has been discussed (nirūpitaḥ) in venerable Siddhayogīśvarīmata (śrī-siddhayogīśvarīmate): "Here (atra) that (sā) Kuṇḍalinī (kuṇḍalinī) (is) the Seed (bījam) who is Life (jīva-bhūtā) (and) whose essence is Consciousness (cit-ātmikā). The triad (trikam) whose name is Dhruva --vowel 'a'--, Icchā --vowel 'i'-- and Unmeṣa --vowel 'u'-- (dhruva-icchā-unmeṣa-ākhyam) is born from Her (tad-jam), (and) from that (triad) (tatas), again (punar), (the rest of) letters (varṇāḥ) (arise).

From Visarga (visargāt) (is produced the group of letters) that begins (ādi) in the letter (kāra) "ka" (ka) (and) ends --anta-- (antāt) in the letter (kāra) "sa" (sa). And (ca), (in turn,) that (Visarga) (saḥ) (appears) in five ways (pañcadhā):

(1) Outside, (in the form of the universe) (bahis) and (ca... ca) (2) inside (antar), (3) in the heart (hṛdaye), (4) in Nāda --i.e. in the throat in this case-- (nāde) (and) certainly (atha) (5) in the Supreme (parama) Stage (pade) --i.e. between both of eyebrows--. (Besides,) that (saḥ) Bindu --i.e. Visarga-- (binduḥ) undoubtedly (hi) pervades (vyāpakaḥ) from the heart (hṛdayāt) up to the top (antam) of the skull (mūrdha), (that is), up to the Self (Himself) (ātmani).

However (tu), the mantra-s (mantrāḥ) devoid (vihīnāḥ) of initial (ādi) 'a' (a) (and) final (antya) 'ma' (ma) --i.e. devoid of 'aham' or 'I', viz. Śiva--, are (syuḥ) like (vat) autumnal (śarat) clouds (abhra)"||220-223||

Without any notes of explanation yet


 श्लोक २२४-२३१

गुरोर्लक्षणमेतावदादिमान्त्यं च वेदयेत्।
पूज्यः सोऽहमिव ज्ञानी भैरवो देवतात्मकः॥२२४॥

Gurorlakṣaṇametāvadādimāntyaṁ ca vedayet|
Pūjyaḥ so'hamiva jñānī bhairavo devatātmakaḥ||224||

"The (essential) characteristic (laksaṇam) of a Guru (guroḥ) (is that) he explains (to his disciples) (ca vedayet) (that Mahāmantra or Great Mantra) whose measure (etāvat) (is as follows:) It begins (ādi) with 'a' (a) (and) ends (antyam) with 'ma' (ma) --i.e. 'Aham' or I, viz. Śiva--. The Knower (jñānī), (that) Divine (devatā-ātmakaḥ) Bhairava (bhairavaḥ), is to be worshiped (pūjyaḥ) like (iva) Myself (saḥ aham)"||224||

Without any notes of explanation yet

श्लोकगाथादि यत्किञ्चिदादिमान्त्ययुतं यतः।
तस्माद्विदंस्तथा सर्वं मन्त्रत्वेनैव पश्यति॥२२५॥

Ślokagāthādi yatkiñcidādimāntyayutaṁ yataḥ|
Tasmādvidaṁstathā sarvaṁ mantratvenaiva paśyati||225||

"Seeing that (yatas) --to such a Guru-- any thing (yad-kiñcid), whether it be a hymn of praise (śloka), a laudatory song (ghāthā), etc. (ādi), is united or connected (yutam) with (the Mahāmantra or Great Mantra) beginning (ādi) with 'a' (a) (and) ending (antya) with 'ma' (ma); therefore (tasmāt), (such a Guru) knowing (vidan) in that way (tathā), sees (paśyati) everything (sarvam) only (eva) as a Mantra (mantratvena)"||225||

Without any notes of explanation yet

विसर्गशक्तिर्विश्वस्य कारणं च निरूपिता।
ऐतरेयाख्यवेदान्ते परमेशेन विस्तरात्॥२२६॥

Visargaśaktirviśvasya kāraṇaṁ ca nirūpitā|
Aitareyākhyavedānte parameśena vistarāt||226||

In the Upaniṣad called Aitareya (aitareya-ākhya-vedānte), the Emitting Power (visarga-śaktiḥ) as being the cause (kāraṇam ca) of the universe (viśvasya) has been described (nirūpitā) in detail (vistarāt) by the Supreme Lord (parama-īśena)||226||

Without any notes of explanation yet

यल्लोहितं तदग्निर्यद्वीर्यं सूर्येन्दुविग्रहम्।
अ इति ब्रह्म परमं तत्सङ्घट्टोदयात्मकम्॥२२७॥

Yallohitaṁ tadagniryadvīryaṁ sūryenduvigraham|
A iti brahma paramaṁ tatsaṅghaṭṭodayātmakam||227||

That (tad) which (yad) (is) red (lohitam) (is) fire (agniḥ), (that) which (yad) (is) vigor (vīryam) has sun and moon as its body (sūrya-indu-vigraham). (The vowel) 'a' (a iti) (is) the Supreme Brahma (brahma paramam) who rises from their --of fire, sun and moon-- union (tad-saṅghaṭṭa-udaya-ātmakam)||227||

Without any notes of explanation yet

तस्यापि च परं वीर्यं पञ्चभूतकलात्मकम्।
भोग्यत्वेनान्नरूपं च शब्दस्पर्शरसात्मकम्॥२२८॥

Tasyāpi ca paraṁ vīryaṁ pañcabhūtakalātmakam|
Bhogyatvenānnarūpaṁ ca śabdasparśarasātmakam||228||

His (tasya api) supreme (param) vigor (vīryam) consists of sounds, touches and flavors (śabda-sparśa-rasa-ātmakam) and (ca) is food (anna-rūpam) —composed of the kalā-s of the five gross elements (pañca-bhūta-kalā-ātmakam)— to be enjoyed (bhogyatvena)||228||

Without any notes of explanation yet

शब्दोऽपि मधुरो यस्माद्वीर्योपचयकारकः।
तद्धि वीर्यं परं शुद्धं विसिसृक्षात्मकं मतम्॥२२९॥

Śabdo'pi madhuro yasmādvīryopacayakārakaḥ|
Taddhi vīryaṁ paraṁ śuddhaṁ visisṛkṣātmakaṁ matam||229||

Since (yasmāt) even (api) a sweet (madhuraḥ) sound (śabdaḥ) causes an increase in vigor (vīrya-upacaya-kārakaḥ), therefore (tad hi), (such a) vigor (vīryam) is considered (matam) to be supreme (param), pure (śuddham) (and) desirous of emitting (visisṛkṣā-ātmakam)||229||

Without any notes of explanation yet

तद्बलं च तदोजश्च ते प्राणाः सा च कान्तता।
तस्माद्वीर्यात्प्रजास्ताश्च वीर्यं कर्मसु कथ्यते॥२३०॥

यज्ञादिकेषु तद्वृष्टौ सौषधीष्वथ ताः पुनः।
वीर्ये तच्च प्रजास्वेवं विसर्गे विश्वरूपता॥२३१॥

Tadbalaṁ ca tadojaśca te prāṇāḥ sā ca kāntatā|
Tasmādvīryātprajāstāśca vīryaṁ karmasu kathyate||230||
Yajñādikeṣu tadvṛṣṭau sauṣadhīṣvatha tāḥ punaḥ|
Vīrye tacca prajāsvevaṁ visarge viśvarūpatā||231||

That --the Supreme Brahma-- (tad... tad) (is) force (balam), vitality (ojas), the prāṇa-s (te prāṇāḥ) and (ca... ca... ca) beauty (kāntatā). From that vigor (tasmāt vīryāt), creatures (prajāḥ) (are born), and (ca) it is said (kathyate) that those (creatures) (tāḥ) (are) the vigor (vīryam) in the rituals (karmasu)(such as) sacrifices, etc. (yajña-ādikeṣu)—. That --the aforesaid rituals-- (tad) (creates the vigor) in the rain (vṛṣṭau). (The vigor of the rain is the vigor) in the plants (sauṣadhīṣu), (and) likewise (atha), again (punar), those (plants are the vigor) (tāḥ) in the vigor (vīrye). And (ca) that --the vigor-- (tad) (is) in the creatures (prajāsu). In this manner (evam), the multiplicity of forms (viśva-rūpatā) (lies) in the emission (visarge)||230-231||

Without any notes of explanation yet


 श्लोक २३२-२४९

शब्दराशिः स एवोक्तो मातृका सा च कीर्तिता।
क्षोभ्यक्षोभकतावेशान्मालिनीं तां प्रचक्षते॥२३२॥

Śabdarāśiḥ sa evokto mātṛkā sā ca kīrtitā|
Kṣobhyakṣobhakatāveśānmālinīṁ tāṁ pracakṣate||232||

That --Visarga or emission-- (saḥ) is certainly said to be (eva uktaḥ) the mass of sounds (śabda-rāśiḥ), and (ca) she --Visargaśakti or the Emitting Power-- (sā) is mentioned to be (kīrtitā) Mātṛkā (mātṛkā). (The sages) call (pracakṣate) Her (tām) Mālinī (mālinīm) due to a penetration into the state of 'agents of agitation' --vowels-- and 'agitated' --consonants-- --i.e. vowels and consonants are mixed-- (kṣobhya-kṣobhakatā-āveśāt)||232||

Without any notes of explanation yet

मालिनी हि परा शक्तिर्निर्णीता विश्वरूपिणी॥२३३॥

Mālinī hi parā śaktirnirṇītā viśvarūpiṇī||233||

Mālinī (mālinī), (which is) undoubtedly (hi) the Supreme (parā) Power (śaktiḥ) (and) whose beauty comes from the emergence of emission (produced) by the meeting of consonants and vowels (bīja-yoni-samāpatti-visarga-udaya-sundarā), is established (nirṇītā) as being the One whose form is the universe (viśva-rūpiṇī)||233||

Without any notes of explanation yet

एषा वस्तुत एकैव परा कालस्य कर्षिणी।
शक्तिमद्भेदयोगेन यामलत्वं प्रपद्यते॥२३४॥

Eṣā vastuta ekaiva parā kālasya karṣiṇī|
Śaktimadbhedayogena yāmalatvaṁ prapadyate||234||

This (Mālinī) (eṣā) really (vastutas) (is) only one (ekā eva), Supreme (parā) (and) the One who attracts the time (kālasya karṣiṇī). Because of a (subtle) duality with the Possessor of the Power --i.e. with Śiva-- (śaktimat-bheda-yogena), She becomes a pair or couple (yāmalatvam prapadyate)||234||

Without any notes of explanation yet

तस्य प्रत्यवमर्शो यः परिपूर्णोऽहमात्मकः।
स स्वात्मनि स्वतन्त्रत्वाद्विभागमवभासयेत्॥२३५॥

Tasya pratyavamarśo yaḥ paripūrṇo'hamātmakaḥ|
Sa svātmani svatantratvādvibhāgamavabhāsayet||235||

Consciousness (pratyavamarśaḥ) of that (pair or couple) (tasya) (is the One) who (yaḥ) consists in the perfect/full 'I' (paripūrṇaḥ aham-ātmakaḥ). That --such a Consciousness-- (tad) manifests (avabhāsayet) in Itself (sva-ātmani) difference --i.e. duality-- (vibhāgam) due to (Its) Absolute Freedom (svatantratvāt)||235||

Without any notes of explanation yet

विभागाभासने चास्य त्रिधा वपुरुदाहृतम्।
पश्यन्ती मध्यमा स्थूला वैखरीत्यभिशब्दितम्॥२३६॥

Vibhāgābhāsane cāsya tridhā vapurudāhṛtam|
Paśyantī madhyamā sthūlā vaikharītyabhiśabditam||236||

And (ca) when there is manifestation of difference or duality (vibhāga-ābhāsane), it is said (udāhṛtam) that Its (asya) Form (vapus) (is) triple (tridhā), (and) It is mentioned as (abhiśabditam): 'Gross (sthūlāḥ) Paśyantī (paśyantī), Madhyamā (madhyamā) (and) Vaikharī (vaikharī iti)||236||

Without any notes of explanation yet

तासामपि त्रिधा रूपं स्थूलसूक्ष्मपरत्वतः।
तत्र या स्वरसन्दर्भसुभगा नादरूपिणी॥२३७॥

सा स्थूला खलु पश्यन्ती वर्णाद्यप्रविभागतः।
अविभागैकरूपत्वं माधुर्यं शक्तिरुच्यते॥२३८॥

स्थानवाय्वादिघर्षोत्था स्फुटतैव च पारुषी।
तदस्यां नादरूपायां संवित्सविधवृत्तितः॥२३९॥

येषां न तन्मयीभूतिस्ते देहादिनिमज्जनम्॥२४०॥

अविदन्तो मग्नसंविन्मानास्त्वहृदया इति।
यत्तु चर्मावनद्धादि किञ्चित्तत्रैष यो ध्वनिः॥२४१॥

स स्फुटास्फुटरूपत्वान्मध्यमा स्थूलरूपिणी।
मध्यायाश्चाविभागांशसद्भाव इति रक्तता॥२४२॥

अविभागस्वरमयी यत्र स्यात्तत्सुरञ्जकम्।
अविभागो हि निर्वृत्यै दृश्यतां तालपाठतः॥२४३॥

किलाव्यक्तध्वनौ तस्मिन्वादने परितुष्यति।
या तु स्फुटानां वर्णानामुत्पत्तौ कारणं भवेत्॥२४४॥

सा स्थूला वैखरी यस्याः कार्यं वाक्यादि भूयसा।
अस्मिन्स्थूलत्रये यत्तदनुसन्धानमादिवत्॥२४५॥

पृथक्पृथक्तत्त्रितयं सूक्ष्ममित्यभिशब्द्यते।
षड्जं करोमि मधुरं वादयामि ब्रुवे वचः॥२४६॥

पृथगेवानुसन्धानत्रयं संवेद्यते किल।
एतस्यापि त्रयस्याद्यं यद्रुपमनुपाधिमत्॥२४७॥

तत्परं त्रितयं तत्र शिवः परचिदात्मकः।
विभागाभासनायां च मुख्यास्तिस्रोऽत्र शक्तयः॥२४८॥

अनुत्तरा परेच्छा च परापरतया स्थिता।
उन्मेषशक्तिर्ज्ञानाख्या त्वपरेति निगद्यते॥२४९॥

Tāsāmapi tridhā rūpaṁ sthūlasūkṣmaparatvataḥ|
Tatra yā svarasandarbhasubhagā nādarūpiṇī||237||
Sā sthūlā khalu paśyantī varṇādyapravibhāgataḥ|
Avibhāgaikarūpatvaṁ mādhuryaṁ śaktirucyate||238||
Sthānavāyvādigharṣotthā sphuṭataiva ca pāruṣī|
Tadasyāṁ nādarūpāyāṁ saṁvitsavidhavṛttitaḥ||239||
Yeṣāṁ na tanmayībhūtiste dehādinimajjanam||240||
Avidanto magnasaṁvinmānāstvahṛdayā iti|
Yattu carmāvanaddhādi kiñcittatraiṣa yo dhvaniḥ||241||
Sa sphuṭāsphuṭarūpatvānmadhyamā sthūlarūpiṇī|
Madhyāyāścāvibhāgāṁśasadbhāva iti raktatā||242||
Avibhāgasvaramayī yatra syāttatsurañjakam|
Avibhāgo hi nirvṛtyai dṛśyatāṁ tālapāṭhataḥ||243||
Kilāvyaktadhvanau tasminvādane parituṣyati|
Yā tu sphuṭānāṁ varṇānāmutpattau kāraṇaṁ bhavet||244||
Sā sthūlā vaikharī yasyāḥ kāryaṁ vākyādi bhūyasā|
Asminsthūlatraye yattadanusandhānamādivat||245||
Pṛthakpṛthaktattritayaṁ sūkṣmamityabhiśabdyate|
Ṣaḍjaṁ karomi madhuraṁ vādayāmi bruve vacaḥ||246||
Pṛthagevānusandhānatrayaṁ saṁvedyate kila|
Etasyāpi trayasyādyaṁ yadrupamanupādhimat||247||
Tatparaṁ tritayaṁ tatra śivaḥ paracidātmakaḥ|
Vibhāgābhāsanāyāṁ ca mukhyāstisro'tra śaktayaḥ||248||
Anuttarā parecchā ca parāparatayā sthitā|
Unmeṣaśaktirjñānākhyā tvapareti nigadyate||249||

Even (api) their --of the three above-mentioned levels of speech-- (tāsām) nature (rūpaṁ) (is) triple (tridhā). There (tatra), the gross Paśyantī (sā sthūlā... paśyantī) (is) the one which (yā) (appears as) Nāda (nāda-rūpiṇī) (and is) beautiful with a succession of tones (svara-sandarbha-subhagā) on account of the absence of division into letters, etc. (varṇa-ādi-apravibhāgataḥ).

Sweetness (mādhuryam) (there) is said to be (ucyate) a power (śaktiḥ) whose sole form is absence of division (a-vibhāga-eka-rūpatvam). The clear (sound) presence (sphuṭatā eva ca) arisen from the collision of the air, etc. and the organs of phonation (sthāna-vāyu-ādi-gharṣa-utthā) (is) hard (pāruṣī).

Therefore (tad), absorption (tanmayī-bhūtiḥ) in this which is Nāda (asyām nāda-rūpāyām) —as it --Nāda-- is close to Consciousness (saṁvid-savidha-vṛttitaḥ)(is) instantly (jhagiti eva) obtained (upalabhyate) due to homogeneousness (of Consciousness) (sājātyāt).

They (te) (are) certainly (tu) 'devoid of heart' (a-hṛdayāḥ iti) in whom (yeṣām) there is no (na) (such) identification (tanmayī-bhūtiḥ), who do not know (avidantaḥ) the immersion of the body, etc. (deha-ādi-nimajjanam) (or) who, immersed, experience (only) the limited consciousness (magna-saṁvid-mānāḥ).

(There is) this (eṣaḥ) sound (dhvaniḥ) which (yaḥ) there (tatra) (is) something (kiñcid) that (yad) comes from a drum --lit. that is in (something) covered with skin--, etc. (carmāvanaddha-ādi). Such sound --lit. it-- (saḥ) (is) the gross form of Madhyamā (madhyamā sthūla-rūpiṇī) since it is both distinct and indistinct (sphuṭa-asphuṭa-rūpatvāt).

In the case of Madhyamā (madhyāyāḥ ca), (one can affirm that she is) attractive (raktatā) because of the existence (in her) of a non-dualistic portion (avibhāga-aṁśa-sadbhāvaḥ iti). (As) she consists of non-dualistic sounds (avibhāga-svara-mayī), that (tad) excessive charming (su-rañjakam) exists (syāt) in her (yatra).

Non-duality --absence of differences-- (avibhāgaḥ) (is) clearly (hi... dṛśyatām) for the pleasure (nirvṛtyai). (Everyone) is indeed quite satisfied with (kila... parituṣyati) that melody --lit. sound-- containing indistinct --i.e. not manifest-- sounds (avyakta-dhvanau tasmin vādane) (which come) from a trill --lit. a song-- arising from the cavity of a beak (tāla-pāṭhataḥ).

The gross Vaikharī (sā sthūlā vaikharī) —whose (yasyāḥ) work (kāryam) (is to bring about) sentences, etc. (vākya-ādi) in a high degree (bhūyasā)(is the one) which (yā tu) is (bhavet) the cause (kāraṇam) of the production (utpattau) of clearly manifest letters (sphuṭānām varṇānām).

That (tad) triad (tritayam) is called (abhiśabdyate) 'subtle (sūkṣmam iti)' which (yad), separately --each of them separately-- (pṛthak pṛthak), (is) the intention (tad-anusandhānam) preceding --lit. coming first-- (ādivat) this gross group of three --gross Paśyantī, gross Madhyamā and gross Vaikharī-- (asmin sthūla-traye).

'I emit (karomi) the first --or the fourth-- primary note of music (ṣaḍjam)', 'I play sweetly a musical instrument (madhuram vādayāmi)', 'I say (bruve) words (vacaḥ)': This group of three intentions (anusandhāna-trayam), separately (pṛthak eva), is certainly perceptible (saṁvedyate kila).

That (tad) triad (tritayam) there (tatra) (is) supreme (param) whose nature is unconditioned (rupam anupādhimat) (and) which (yad) immediately precedes (ādyam) this (aforesaid) group of three (subtle levels of speech) (etasya api trayasya). (It is) Śiva (śivaḥ), viz. Supreme Consciousness (para-cit-ātmakaḥ).

And (ca) when the (supreme) division becomes manifest (vibhāga-ābhāsanāyām), three (tisraḥ) Powers (śaktayaḥ) (are) here (atra) the main ones (mukhyāḥ): Supreme Anuttarā --i.e. the Supreme Power of Anuttara, the vowel 'a'-- (anuttarā parā) and (ca) the Will (icchā) which is Supreme-nonSupreme (para-aparatayā sthitā), (together with) the Power of Unmeṣa (unmeṣa-śaktiḥ) —called Knowledge (jñāna-ākhyā tu)— which is said to be (nigadyate) 'nonSupreme' (aparā iti)||237-249||

Without any notes of explanation yet


 श्लोक २५०-२६१

क्षोभरूपात्पुनस्तासामुक्ताः षट् संविदोऽमलाः।
आसामेव समावेशात्क्रियाशक्तितयोदितात्॥२५०॥

संविदो द्वादश प्रोक्ता यासु सर्वं समाप्यते।
एतावद्देवदेवस्य मुख्यं तच्छक्तिचक्रकम्॥२५१॥

एतावता देवदेवः पूर्णशक्तिः स भैरवः।
परामर्शात्मकत्वेन विसर्गाक्षेपयोगतः॥२५२॥

इयत्ताकलनाज्ज्ञानात्ताः प्रोक्ताः कालिकाः क्वचित्।
श्रीसारशास्त्रे चाप्युक्तं मध्य एकाक्षरां पराम्॥२५३॥

पूजयेद्भैरवात्माख्यां योगिनीद्वादशावृताम्।
ताभ्य एव चतुःषष्टिपर्यन्तं शक्तिचक्रकम्॥२५४॥

एकारतः समारभ्य सहस्रारं प्रवर्तते।
तासां च कृत्यभेदेन नामानि बहुधागमे॥२५५॥

उपासाश्च द्वयाद्वैतव्यामिश्राकारयोगतः।
श्रीमत्त्रैशिरमे तच्च कथितं विस्तराद्बहु॥२५६॥

इह नो लिखितं व्यासभयाच्चानुपयोगतः।
ता एव निर्मलाः शुद्धा अघोराः परिकीर्तिताः॥२५७॥

घोरघोरतराणां तु सोतृत्वाच्च तदात्मिकाः।
सृष्टौ स्थितौ च संहारे तदुपाधित्रयात्यये॥२५८॥

तासामेव स्थितं रूपं बहुधा प्रविभज्यते।
उपाध्यतीतं यद्रूपं तद्द्विधा गुरवो जगुः॥२५९॥

अनुल्लासादुपाधीनां यद्वा प्रशमयोगतः।
प्रशमश्च द्विधा शान्त्या हठपाकक्रमेण तु॥२६०॥

अलङ्ग्रासरसाख्येन सततं ज्वलनात्मना।
हठपाकप्रशमनं यत्तृतीयं तदेव च।
उपदेशाय युज्येत भेदेन्धनविदाहकम्॥२६१॥

Kṣobharūpātpunastāsāmuktāḥ ṣaṭ saṁvido'malāḥ|
Āsāmeva samāveśātkriyāśaktitayoditāt||250||
Saṁvido dvādaśa proktā yāsu sarvaṁ samāpyate|
Etāvaddevadevasya mukhyaṁ tacchakticakrakam||251||
Etāvatā devadevaḥ pūrṇaśaktiḥ sa bhairavaḥ|
Parāmarśātmakatvena visargākṣepayogataḥ||252||
Iyattākalanājjñānāttāḥ proktāḥ kālikāḥ kvacit|
Śrīsāraśāstre cāpyuktaṁ madhya ekākṣarāṁ parām||253||
Pūjayedbhairavātmākhyāṁ yoginīdvādaśāvṛtām|
Tābhya eva catuḥṣaṣṭiparyantaṁ śakticakrakam||254||
Ekārataḥ samārabhya sahasrāraṁ pravartate|
Tāsāṁ ca kṛtyabhedena nāmāni bahudhāgame||255||
Upāsāśca dvayādvaitavyāmiśrākārayogataḥ|
Śrīmattraiśirame tacca kathitaṁ vistarādbahu||256||
Iha no likhitaṁ vyāsabhayāccānupayogataḥ|
Tā eva nirmalāḥ śuddhā aghorāḥ parikīrtitāḥ||257||
Ghoraghoratarāṇāṁ tu sotṛtvācca tadātmikāḥ|
Sṛṣṭau sthitau ca saṁhāre tadupādhitrayātyaye||258||
Tāsāmeva sthitaṁ rūpaṁ bahudhā pravibhajyate|
Upādhyatītaṁ yadrūpaṁ taddvidhā guravo jaguḥ||259||
Anullāsādupādhīnāṁ yadvā praśamayogataḥ|
Praśamaśca dvidhā śāntyā haṭhapākakrameṇa tu||260||
Alaṅgrāsarasākhyena satataṁ jvalanātmanā|
Haṭhapākapraśamanaṁ yattṛtīyaṁ tadeva ca|
Upadeśāya yujyeta bhedendhanavidāhakam||261||

Again (punar), from their agitation --from the agitation of 'a', 'i' and 'u', i.e. Anuttara, Will and Unmeṣa-- (kṣobha-rūpāt... tāsām), (arise) six (ṣaṭ) kinds of immaculate consciousness (saṁvidaḥ amalāḥ) which have (already) been mentioned (uktāḥ) --i.e. 'a', 'ā', 'i', 'ī', 'u' and 'ū'--.

By means of the absorption (samāveśāt) of these ones (āsām eva), which --the absorption-- has sprung (uditāt) as the Power of Action (kriyā-śaktitayā), twelve (kinds of) consciousness --all the vowels except the eunuch ones, i.e. 'ṛ', 'ṝ', 'ḷ' and 'ḹ'-- (saṁvidaḥ dvādaśa) are declared (to arise) (proktāḥ), in which (yāsu) all (sarvam) is brought to an end (samāpyate).

Such (a set of twelve vowels) (etāvat... tad) (is) the main (mukhyam) group of powers (śakti-cakrakam) of the God of gods (deva-devasya). So then (etāvatā), the God of gods (deva-devaḥ) in the fullness of His Power (pūrṇa-śaktiḥ) (is) Bhairava (saḥ bhairavaḥ).

Somewhere --in some other scripture-- (kvacid) those (twelve vowels) (tāḥ) are called (proktāḥ) Kālikā-s (kālikāḥ) because they are knowledge (jñānāt) (and) because they destroy the limits (iyattā-kalanāt) (and) because they are associated with the projection or emission (visarga-ākṣepa-yogataḥ) in the form of Supreme Consciousness (para-āmarśa-ātmakatvena).

In venerable (Trika)sāra scripture (śrī-sāra-śāstre ca api) it is declared (uktam): 'One should worship (pūjayet) the Supreme One-syllabled One (eka-akṣarāṁ parām) —who is called the nature or being of Bhairava (bhairava-ātma-ākhyām)— in the middle (madhye) (and) surrounded by the twelve Yoginī-s (yoginī-dvādaśa-āvṛtām)'.

From them --from the twelve vowels who are Kālikā-s-- (tābhyaḥ eva) proceed --lit. proceeds-- (pravartate) (all the) group(s) or wheel(s) of powers (śakti-cakrakam), beginning (samārabhya) from the one-spoked one (eka-arataḥ) (and) ending in the sixty-four(-spoked) one (catuḥṣaṣṭi-paryantam) (or even) in the one-thousand-spoked one (sahasra-araṁ).

In the revealed scriptures (āgame) they are given (tāsām ca) names (nāmāni) in many ways (bahudhā) according to their type of activity (kṛtya-bhedena). And (ca) (their) worshiping (upāsāḥ) (must be performed) in accordance with (their) dualistic, non-dualistic or mixed forms or aspects (dvaya-advaita-vyāmiśra-ākāra-yogataḥ). In venerable Traiśirama (śrīmat-traiśirame), those things --lit. that-- (tad ca) are talked about (kathitam) in great detail (vistarāt bahu). Here (iha), (all that) is not (na) written (likhitam) out of fear of expanding too much (vyāsa-bhayāt) and (ca) because it is useless (anupayogataḥ).

Those (powers) (tāḥ) are said to be (parikīrtitāḥ) spotless (nirmalāḥ), pure (śuddhāḥ) (and) Aghorā-s --Not terrible-- (aghorāḥ), (and) by generating (sotṛtvāt ca) the Ghorā-s --Terrible-- and Ghoratarā-s --also called Ghoratarī-s, lit. More terrible-- (ghora-ghoratarāṇām tu), they --i.e. the Aghorā-s-- have their nature --i.e. the nature of Ghorā-s and Ghoratarā-s/Ghoratarī-s-- (tad-ātmikāḥ). (They --the Aghorā-s-- exist) in manifestation (sṛṣṭau), maintenance (sthitau) (and) dissolution (saṁhāre) (of the universe, and also) when those three limiting conditions --i.e. manifestation, maintenance and dissolution of the universe-- disappear (tad-upādhi-traya-atyaye). Their (tāsām eva) invariable (sthitam) form or nature (rūpam) is divided (pravibhajyate) in many ways (bahudhā).

That (tad) form or nature (rūpam) which (yad) is beyond the limiting conditions (upādhi-atītam) (is) double (dvidhā), the Guru-s (guravaḥ) declared (jaguḥ), viz.: (1) When there is no appearance (an-ullāsāt) of (such) limiting conditions (upādhīnām) --i.e. before the appearance of the three aforesaid limiting conditions-- or else (yadvā) (2) in consequence of the cessation (of those limiting conditions) (praśama-yogataḥ) --i.e. after the disappearance of the three above-mentioned limiting conditions--.

And (ca) cessation (of those limiting conditions called manifestation, maintenance and dissolution) (praśamaḥ) (is) double (dvidhā): (1) Peacefully (śāntyā) or (tu) (2) by the method of 'digesting violently' (haṭha-pāka-krameṇa). (This second method) is (also) called 'the one which has a taste for devouring (it all)' (alaṅgrāsa-rasa-ākhyena) (and appears) constantly (satatam) as a flame (jvalana-ātmanā).

That (tad eva ca) which (yad) consists in securing of (the method of) digesting violently (haṭhapāka-praśamanam) (is) the third (one) (tṛtīyam), (and, since) it burns the fuel of differentiation --of duality-- (bheda-indhana-vidāhakam), it is worthy (yujyeta) of being taught (upadeśāya)||250-261||

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 श्लोक २६२-२७०

निजबोधजठरहुतभुजि भावाः सर्वे समर्पिता हठतः।
विजहति भेदविभागं निजशक्त्या तं समिन्धानाः॥२६२॥

Nijabodhajaṭharahutabhuji bhāvāḥ sarve samarpitā haṭhataḥ|
Vijahati bhedavibhāgaṁ nijaśaktyā taṁ samindhānāḥ||262||

All (sarve) the things (bhāvāḥ) violently (haṭhataḥ) thrown (samarpitāḥ) into the fire of the stomach of one's own Consciousness (nija-bodha-jaṭhara-hutabhuji) abandon (vijahati) (their) differentiation --duality-- (bheda-vibhāgam) (and) ignite (samindhānāḥ) it --the aforesaid differentiation-- (tam) with (the fire of) their own power (nija-śaktyā)||262||

Without any notes of explanation yet

हठपाकेन भावानां रूपे भिन्ने विलापिते।
अश्नन्त्यमृतसाद्भूतं विश्वं संवित्तिदेवताः॥२६३॥

Haṭhapākena bhāvānāṁ rūpe bhinne vilāpite|
Aśnantyamṛtasādbhūtaṁ viśvaṁ saṁvittidevatāḥ||263||

When the differentiated aspect of the things is dissolved (bhāvānām rūpe bhinne vilāpite) by the violent digestion (haṭha-pākena), the deities of Consciousness (saṁvitti-devatāḥ) taste (aśnanti) the universe (viśvam) which has (now) become completely Nectar (amṛta-sādbhūtam)||263||

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तास्तृप्ताः स्वात्मनः पूर्णं हृदयैकान्तशायिनम्।
चिद्व्योमभैरवं देवमभेदेनाधिशेरते॥२६४॥

Tāstṛptāḥ svātmanaḥ pūrṇaṁ hṛdayaikāntaśāyinam|
Cidvyomabhairavaṁ devamabhedenādhiśerate||264||

They --the deities of Consciousness-- (tāḥ), once satisfied (tṛptāḥ), lie (adhiśerate) in identity (sva-ātmanaḥ... abhedena) with the Full (pūrṇam) God (devam) Bhairava who is the Ether of Consciousness (cit-vyoma-bhairavam) (and) rests only in --or 'in the secret place of'-- the Heart (hṛdaya-ekānta-śāyinam)||264||

Without any notes of explanation yet

एवं कृत्यक्रियावेशान्नामोपासाबहुत्वतः।
आसां बहुविधं रूपमभेदेऽप्यवभासते॥२६५॥

Evaṁ kṛtyakriyāveśānnāmopāsābahutvataḥ|
Āsāṁ bahuvidhaṁ rūpamabhede'pyavabhāsate||265||

Thus (evam), in the case of these (deities of Consciousness) (āsām), though (api) in non-duality (abhede), a manifold (bahuvidham) form or nature (rūpam) becomes manifest (avabhāsate) according to the purpose and activity they assume (kṛtya-kriyā-āveśāt) (and) according to the multitude of names and types of worship (they receive) (nāma-upāsā-bahutvataḥ)||265||

Without any notes of explanation yet

आसामेव च देवीनामावापोद्वापयोगतः।

अलमन्येन बहुना प्रकृतेऽथ नियुज्यते॥२६७॥

Āsāmeva ca devīnāmāvāpodvāpayogataḥ|
Alamanyena bahunā prakṛte'tha niyujyate||267||

In accordance with the expansion or contraction (āvāpa-udvāpa-yogataḥ) of these goddesses (āsām eva ca devīnām), (there is) an expansion of different subdivisions (bheda-vistaraḥ) into one, two, three, four, five, six, seven, eight, nine, ten (eka-dvi-tri-catur-pañca-ṣaṭ-sapta-aṣṭa-nava-uttaraiḥ), eleven, twelve, thirteen, sixteen, eighteen, etc. (rudra-arka-anya-kalā-senā-prabhṛtiḥ).

Enough (alam) of (talking about) many other (topics) (anyena bahunā)! Now (atha) (the discussion) will stick --lit. is stuck-- (niyujyate) to the main subject (prakṛte)||266-267||

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संविदात्मनि विश्वोऽयं भाववर्गः प्रपञ्चवान्।
प्रतिबिम्बतया भाति यस्य विश्वेश्वरो हि सः॥२६८॥

एवमात्मनि यस्येदृगविकल्पः सदोदयः।
परामर्शः स एवासौ शाम्भवोपायमुद्रितः॥२६९॥

पूर्णाहन्तापरामर्शो योऽस्यायं प्रविवेचितः।
मन्त्रमुद्राक्रियोपासास्तदन्या नात्र काश्चन॥२७०॥

Saṁvidātmani viśvo'yaṁ bhāvavargaḥ prapañcavān|
Pratibimbatayā bhāti yasya viśveśvaro hi saḥ||268||
Evamātmani yasyedṛgavikalpaḥ sadodayaḥ|
Parāmarśaḥ sa evāsau śāmbhavopāyamudritaḥ||269||
Pūrṇāhantāparāmarśo yo'syāyaṁ pravivecitaḥ|
Mantramudrākriyopāsāstadanyā nātra kāścana||270||

He (saḥ) (is) indeed (hi) the Lord of the universe (viśva-īśvaraḥ) to whom (yasya) all (viśvaḥ) this (ayam) group of things (bhāva-vargaḥ) being manifested (prapañcavān) appears (bhāti) like a reflection (pratibimbatayā) in (his) Consciousness (saṁvid-ātmani).

Thus (evam), he alone (saḥ eva asau) is marked with the seal of Śāmbhavopāya (śāmbhava-upāya-mudritaḥ) whose (yasya) consciousness (parāmarśaḥ) in himself (ātmani) (is) endowed with such qualities (īdṛk) of avikalpa --devoid of vikalpa-s-- (a-vikalpaḥ) (and) of constant rising (sadā-udayaḥ).

This (ayam) awareness of the Perfect I-consciousness (pūrṇā-ahantā-parāmarśaḥ) which (yaḥ) (is) of his --of the Yogī fit for Śāmbhavopāya-- (asya) has (already) been investigated (pravivecitaḥ). Mantra, mudrā, kriyā and worship (mantra-mudrā-kriyā-upāsāḥ) other than it --than this awareness-- (tad-anyāḥ) (are) nothing (na... kāścana) here (atra)||268-270||

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 श्लोक २७१-२८०

भूयोभूयः समावेशं निर्विकल्पमिमं श्रितः।
अभ्येति भैरवीभावं जीवन्मुक्त्यपराभिधम्॥२७१॥

Bhūyobhūyaḥ samāveśaṁ nirvikalpamimaṁ śritaḥ|
Abhyeti bhairavībhāvaṁ jīvanmuktyaparābhidham||271||

The one who achieves (śritaḥ) this (imam) absorption (samāveśam) devoid of vikalpa-s (nirvikalpam) over and over again (bhūyas-bhūyas), attains (abhyeti) the State of Bhairava (bhairavī-bhāvam) whose other name is Liberation while living (jīvat-mukti-apara-abhidham)||271||

Without any notes of explanation yet

इत एव प्रभृत्येषा जीवन्मुक्तिर्विचार्यते।
यत्र सूत्रणयापीयमुपायोपेयकल्पना॥२७२॥

प्राक्तने त्वाह्निके काचिद्भेदस्य कलनापि नो।
तेनानुपाये तस्मिन्को मुच्यते वा कथं कुतः॥२७३॥

Ita eva prabhṛtyeṣā jīvanmuktirvicāryate|
Yatra sūtraṇayāpīyamupāyopeyakalpanā||272||
Prāktane tvāhnike kācidbhedasya kalanāpi no|
Tenānupāye tasminko mucyate vā kathaṁ kutaḥ||273||

This (eṣā) Liberation while living (jīvat-muktiḥ) is considered (as relevant) (vicāryate) beginning (prabhṛti) from right here --from this stage-- (itas eva), where (yatra), though (api) (just) sketched (sūtraṇayā), (exists) this (iyam) distinction between means and meant --i.e. goal-- (upāya-upeya-kalpanā).

In the previous chapter (prāktane tu āhnike) there is not (kācid... na) even (api) a trace --lit. inciting-- (kalanā) of duality (bhedasya), because --lit. therefore-- (tena) in Anupāya (anupāye tasmin), who (kaḥ) is liberated (mucyate)?, or (vā) how (katham)?, (and) from whom (kutas)?||273||

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निर्विकल्पे परामर्शे शाम्भवोपायनामनि।
पञ्चाशद्भेदतां पूर्वसूत्रितां योजयेद्बुधः॥२७४॥

धरामेवाविकल्पेन स्वात्मनि प्रतिबिम्बिताम्।
पश्यन्भैरवतां याति जलादिष्वप्ययं विधिः॥२७५॥

यावदन्ते परं तत्त्वं समस्तावरणोर्ध्वगम्।
व्यापि स्वतन्त्रं सर्वज्ञं यच्छिवं परिकल्पितम्॥२७६॥

Nirvikalpe parāmarśe śāmbhavopāyanāmani|
Pañcāśadbhedatāṁ pūrvasūtritāṁ yojayedbudhaḥ||274||
Dharāmevāvikalpena svātmani pratibimbitām|
Paśyanbhairavatāṁ yāti jalādiṣvapyayaṁ vidhiḥ||275||
Yāvadante paraṁ tattvaṁ samastāvaraṇordhvagam|
Vyāpi svatantraṁ sarvajñaṁ yacchivaṁ parikalpitam||276||

(Nevertheless,) in the awareness devoid of vikalpa-s (nirvikalpe parāmarśe) called Śāmbhavopāya (śāmbhava-upāya-nāmani), the wise one (budhaḥ) should concentrate (his mind) (yojayet) on the fifty divisions (pañcāśat-bhedatām) which have been previously described by means of aphorisms (pūrva-sūtritām).

He who sees (paśyan) the earth element (dharām eva), devoid of vikalpa-s (avikalpena), reflected (pratibimbitām) in his own Self (sva-ātmani), attains (yāti) the State of Bhairava (bhairavatām). This (same) (ayam) rule (vidhiḥ) (can be used) even (api) with reference to water, etc. (jala-ādiṣu) up to (yāvat), in the end (ante), the Supreme (param) Principle (tattvam) represented (parikalpitam) as Śiva (śivam), who (yad) transcends all the veils (samasta-āvaraṇa-ūrdhva-gam), (who) is (All-)pervading (vyāpi), Free (svatantram) (and) Omniscient (sarvajñam)||274-276||

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पश्यन्विकल्पविकलो भैरवीभवति स्वयम्॥२७७॥

Paśyanvikalpavikalo bhairavībhavati svayam||277||

Seeing (paśyan) even (api) that --all the remaining categories up to the Supreme Principle-- (tad) reflected in the natural and exalted mirror of Consciousness (akalpita-udāra-saṁvid-darpaṇa-bimbitam), the (Yogī) who is without any vikalpa (vikalpa-vikalaḥ) becomes himself Bhairava (bhairavī-bhavati svayam)||277||

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यथा रक्तं पुरः पश्यन्निर्विकल्पकसंविदा।

परामृशन्स्वमात्मानं पूर्ण एवावभासते॥२७९॥

Yathā raktaṁ puraḥ paśyannirvikalpakasaṁvidā|
Parāmṛśansvamātmānaṁ pūrṇa evāvabhāsate||279||

Just as (yathā), (after) seeing (paśyan) a red (thing) (raktam) in front (of oneself) (puras) through a consciousness which is devoid of vikalpa-s (nirvikalpaka-saṁvidā), one (finally) is fully established —after using various means— in the undivided idea that that is one pot (tad-tad-dvāra-niraṁśa-eka-ghaṭa-saṁvitti-susthitaḥ), likewise (tadvat), the one who becomes conscious (parāmṛśan) about his own Self (svam ātmānam) by means of a collection of principles, one by one, such as earth, etc. (dharā-ādika-ekaika-saṅghāta-samudāyataḥ), shines forth (avabhāsate) full --replete with plenitude-- (pūrṇaḥ) indeed (eva) --i.e. he appears only like Consciousness, which is his own Self--||278-279||

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मत्त एवोदितमिदं मय्येव प्रतिबिम्बितम्।
मदभिन्नमिदं चेति त्रिधोपायः स शाम्भवः॥२८०॥

Matta evoditamidaṁ mayyeva pratibimbitam|
Madabhinnamidaṁ ceti tridhopāyaḥ sa śāmbhavaḥ||280||

'This (idam... idam) has arisen (uditam) from Me (mattaḥ eva), is reflected (pratibimbitam) in Me (mayi eva) and (ca) is not separated from Me (mat-abhinnam... iti)', this --lit. that-- (saḥ) (is) the threefold means (tridhā upāyaḥ) of Śambhu --Śiva-- (śāmbhavaḥ) --all in all, Śāmbhavopāya appears in these three ways--||280||

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 श्लोक २८१-२९४

सृष्टेः स्थितेः संहृतेश्च तदेतत्सूत्रणं कृतम्।
यत्र स्थितं यतश्चेति तदाह स्पन्दशासने॥२८१॥

Sṛṣṭeḥ sthiteḥ saṁhṛteśca tadetatsūtraṇaṁ kṛtam|
Yatra sthitaṁ yataśceti tadāha spandaśāsane||281||

(In this way,) that very (tad etad) stringing together --like beads in a rosary-- (sūtraṇam) of manifestation, maintenance and dissolution of the universe (sṛṣṭeḥ sthiteḥ saṁhṛteḥ ca) is carried out (kṛtam) (by the threefold means of Śambhu).

(Vasugupta) said (āha) that (tad) in Spandakārikā-s (I,2) (spanda-śāsane): 'In whom (yatra) (all this universe) rests (sthitam) and (ca) from whom (yatas... iti)...'||281||

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एतावतैव ह्यैश्वर्यं संविदः ख्यापितं परम्।
विश्वात्मकत्वं चेत्यन्यल्लक्षणं किं नु कथ्यताम्॥२८२॥

Etāvataiva hyaiśvaryaṁ saṁvidaḥ khyāpitaṁ param|
Viśvātmakatvaṁ cetyanyallakṣaṇaṁ kiṁ nu kathyatām||282||

By means of such (quality) (etāvatā eva hi), 'the Supreme (param) Sovereignty (aiśvaryam) of Consciousness (saṁvidaḥ) is declared (khyāpitam) as well as (ca) Its being the universe (viśva-ātmakatvam... iti)'. (About Consciousness,) what (kim) other (anyat) characteristic (lakṣaṇam) could be mentioned (nu kathyatām)?||282||

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स्वात्मन्येव चिदाकाशे विश्वमस्म्यवभासयन्।
स्रष्टा विश्वात्मक इति प्रथया भैरवात्मता॥२८३॥

षडध्वजातं निखिलं मय्येव प्रतिबिम्बितम्।
स्थितिकर्ताहमस्मीति स्फुटेयं विश्वरूपता॥२८४॥

विश्वं द्रवति मय्येतदिति पश्यन्प्रशाम्यति॥२८५॥

प्लोषकः शिव एवाहमित्युल्लासी हुताशनः॥२८६॥

Svātmanyeva cidākāśe viśvamasmyavabhāsayan|
Sraṣṭā viśvātmaka iti prathayā bhairavātmatā||283||
Ṣaḍadhvajātaṁ nikhilaṁ mayyeva pratibimbitam|
Sthitikartāhamasmīti sphuṭeyaṁ viśvarūpatā||284||
Viśvaṁ dravati mayyetaditi paśyanpraśāmyati||285||
Ploṣakaḥ śiva evāhamityullāsī hutāśanaḥ||286||

By the expansion (prathayā): 'Manifesting (avabhāsayan) the universe (viśvam) in the Ether of Consciousness (cit-ākāśe), in my own Self indeed (sva-ātmani eva), I am (asmi) the Creator (sraṣṭā), (I am) the universe (viśva-ātmakaḥ iti)', (there is) identification with Bhairava (bhairava-ātmatā).

'The whole (nikhilam) aggregate of the six courses (ṣaṭ-adhva-jātam) (is) reflected (pratibimbitam) in Me (mayi eva), I (aham) am (asmi) the Doer of (their) maintenance (sthiti-kartā iti)'; this (iyam) (is) evident (sphuṭā) oneness with the universe --lit. to have its form-- (viśva-rūpatā).

'This (etad) universe (viśvam) melts (dravati) in Me (mayi), in the wild flames of the ever-active Great Consciousness (sadā-udita-mahā-bodha-jvālā-jaṭilatā-ātmani... iti)'; the one perceiving (like this) (paśyan) becomes calm (praśāmyati).

'Śiva Himself (śivaḥ eva) (is) Me (aham iti)'; (this is) the bright (ullāsī) fire (hutāśanaḥ) which burns (ploṣakaḥ) the abode of the dream (known as) Transmigration which consists of infinite manifold and beautiful worlds --lit. embryos-- (ananta-citra-sat-garbha-saṁsāra-svapna-sadmanaḥ)||283-286||

Without any notes of explanation yet

जगत्सर्वं मत्तः प्रभवति विभेदेन बहुधा तथाप्येतद्रूढं मयि विगलिते त्वत्र न परः।
तदित्थं यः सृष्टिस्थितिविलयमेकीकृतिवशादनंशं पश्येत्स स्फुरति हि तुरीयं पदमितः॥२८७॥

Jagatsarvaṁ mattaḥ prabhavati vibhedena bahudhā tathāpyetadrūḍhaṁ mayi vigalite tvatra na paraḥ|
Taditthaṁ yaḥ sṛṣṭisthitivilayamekīkṛtivaśādanaṁśaṁ paśyetsa sphurati hi turīyaṁ padamitaḥ||287||

'All (sarvam) the universe (jagat) in its many divisions (vibhedena bahudhā) arises (prabhavati) from Me (mattaḥ), yet (tathā api) it (etad) (is) established (rūḍham) in Me (mayi), and when it disappears (vigalite tu), there is no other (na paraḥ) here (atra)'. Therefore (tad), he (saḥ), having attained (itaḥ) the Fourth State --i.e. the State of Turīya-- (turīyaṁ padam), shines (sphurati hi) who (yaḥ) perceives (paśyet) manifestation, maintenance and dissolution of the universe (sṛṣṭi-sthiti-vilayam) to be undivided (anaṁśam) on account of the unification (ekīkṛti-vaśāt)||287||

Without any notes of explanation yet

तदस्मिन्परमोपाये शाम्भवाद्वैतशालिनि।
केऽप्येव यान्ति विश्वासं परमेशेन भाविताः॥२८८॥

Tadasminparamopāye śāmbhavādvaitaśālini|
Ke'pyeva yānti viśvāsaṁ parameśena bhāvitāḥ||288||

Therefore (tad), only (eva) some (ke api) who are promoted (bhāvitāḥ) by the Supreme Lord (parama-īśena) move (yānti) with confidence (viśvāsam) on this supreme means full of the non-dualism of Śambhu --viz. Śiva-- (asmin parama-upāye śāmbhava-advaita-śālini)||288||

Without any notes of explanation yet

स्नानं व्रतं देहशुद्धिर्धारणा मन्त्रयोजना।

इत्यादिकल्पना कापि नात्र भेदेन युज्यते।
परानुग्रहकारित्वमत्रस्थस्य स्फुटं स्थितम्॥२९०॥

यदि तादृगनुग्राह्यो दैशिकस्योपसर्पति।
अथासौ तादृशो न स्याद्भवभक्त्या च भावितः॥२९१॥

तं चाराधयते भावितादृशानुग्रहेरितः।
तदा विचित्रं दीक्षादिविधिं शिक्षेत कोविदः॥२९२॥

Snānaṁ vrataṁ dehaśuddhirdhāraṇā mantrayojanā|
Ityādikalpanā kāpi nātra bhedena yujyate|
Parānugrahakāritvamatrasthasya sphuṭaṁ sthitam||290||
Yadi tādṛganugrāhyo daiśikasyopasarpati|
Athāsau tādṛśo na syādbhavabhaktyā ca bhāvitaḥ||291||
Taṁ cārādhayate bhāvitādṛśānugraheritaḥ|
Tadā vicitraṁ dīkṣādividhiṁ śikṣeta kovidaḥ||292||

Bath (snānam), vow (vratam), purification of the body (deha-śuddhiḥ), concentration (dhāraṇā), use of mantra-s (mantra-yojanā), making pathways (adhva-kḷptiḥ), performing oblations (yāga-vidhiḥ), homa, japa and samādhi (homa-japya-samādhayaḥ), etc. —i.e. some (other) thing the mind can imagine— (iti-ādi-kalpanā kāpi) are not proper here (na atra.... yujyate) due to (their) duality (bhedena).

The generation of supreme Grace (para--anugraha-kāritvam) on the part of the Guru who is here (atra-sthasya... daiśikasya) evidently (sphuṭam) exists (sthitam) (in this context) if (yadi) someone fit to receive Grace (tādṛk-anugrāhyaḥ) approaches (him) (upasarpati).

Now (atha), (when) that person (asau tādṛśaḥ) who is not (na syāt) (worthy to receive that Grace now,) but (ca) who is purified (bhāvitaḥ) by devotion to the Deity --i.e. to Śiva-- (bhava-bhaktyā) and (ca) who, prompted (by a desire to receive) such a Grace in the future (bhāvi-tādṛśa-anugraha-īritaḥ), propitiates (ārādhayate) him --the Guru-- (tam), then (tadā), the learned (Guru) (kovidaḥ) should confer (śikṣeta) (such a disciple) various rites of initiation, etc. (vicitram dīkṣā-ādi-vidhim)||289-292||

Without any notes of explanation yet

भाविन्योऽपि ह्युपासास्ता अत्रैवायान्ति निष्ठितिम्।
एतन्मयत्वं परमं प्राप्यं निर्वर्ण्यते शिवम्॥२९३॥

Bhāvinyo'pi hyupāsāstā atraivāyānti niṣṭhitim|
Etanmayatvaṁ paramaṁ prāpyaṁ nirvarṇyate śivam||293||

Even (api hi) the future types of worship (bhāvinyaḥ... upāsāḥ tāḥ) find fulfillment (āyānti niṣṭhitim) here (atra eva). This (etad) identification (mayatvam) with Śiva (śivam) is said to be (nirvarṇyate) the supreme (paramam) goal (prāpyam)||293||

Without any notes of explanation yet

इति कथितमिदं सुविस्तरं परमं शाम्भवमात्मवेदनम्॥२९४॥
Iti kathitamidaṁ suvistaraṁ paramaṁ śāmbhavamātmavedanam||294||

Thus (iti), this (idam) supreme (paramam) Knowledge about the Self (ātma-vedanam) pertaining to Śambhu --i.e. Knowledge here pertains to Śiva-- (śāmbhavam) has been spoken about (kathitam) (here) in great detail (su-vistaram)||294||

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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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