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 तन्त्रालोक: अध्याय ४ - श्लोक १५१-२७९ - कश्मीरी अद्वैत शैवदर्शन

शाक्तोपायः - सामान्य अनुवाद


photo 30 - sunset in IndiaThis is the second and last set of stanzas (from the stanza 151 to the stanza 294) of the fourth chapter (called शाक्तोपायः).

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 १५१-१६०

ततोऽपि संहाररसे पूर्णे विघ्नकरीं स्वयम्।
शङ्कां यमात्मिकां भागे सूते संहरतेऽपि च॥१५१॥

Tato'pi saṁhārarase pūrṇe vighnakarīṁ svayam|
Śaṅkāṁ yamātmikāṁ bhāge sūte saṁharate'pi ca||151||

Even (api) then (tatas), when the taste of the withdrawal is full (saṁhāra-rase pūrṇe), (She, the Supreme Consciousness,) spontaneously (svayam) withdraws (saṁharate api ca), in the emitted portion (bhāge sūte), the doubt (śaṅkā) —whose nature is 'yama' or 'duality' --hence the name of the fourth and last Kālī for the knowable or object: Yamakālī-- (yama-ātmikām)—, which --i.e. the doubt-- creates an obstacle (vighna-karīm)||151||

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संहृत्य शङ्कां शङ्क्यार्थवर्जं वा भावमण्डले।
संहृतिं कलयत्येव स्वात्मवह्नौ विलापनात्॥१५२॥

Saṁhṛtya śaṅkāṁ śaṅkyārthavarjaṁ vā bhāvamaṇḍale|
Saṁhṛtiṁ kalayatyeva svātmavahnau vilāpanāt||152||

After withdrawing (saṁhṛtya) the doubt (śaṅkām) —with exception of the object of doubt (śaṅkya-artha-varjaṁ vā)—, (She) performs (kalayati eva) a withdrawal (saṁhṛtim) with reference to the circle (of all) the positive entities --of all the things that exist-- (bhāva-maṇḍale) by means of a dissolution (vilāpanāt) in the Fire of Her own Self (sva-ātma-vahnau) --this is the Saṁhārakālī for knowledge and means of knowledge--||152||

Without any notes of explanation yet

विलापनात्मिकां तां च भावसंहृतिमात्मनि।
आमृशत्येव येनैषा मया ग्रस्तमिति स्फुरेत्॥१५३॥

Vilāpanātmikāṁ tāṁ ca bhāvasaṁhṛtimātmani|
Āmṛśatyeva yenaiṣā mayā grastamiti sphuret||153||

On which account (yena), She --the Supreme Consciousness-- (eṣā), reflecting upon (āmṛśati eva) that withdrawal of (all) the positive entities consisting in a dissolution (vilāpana-ātmikāṁ tām ca bhāva-saṁhṛtim) in Herself (ātmani), shines/vibrates (in this way) (sphuret): 'I have devoured it (mayā grastam iti)!'||153||

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संहार्योपाधिरेतस्याः स्वस्वभावो हि संविदः।
निरुपाधिनि संशुद्धे संविद्रूपेऽस्तमीयते॥१५४॥

Saṁhāryopādhiretasyāḥ svasvabhāvo hi saṁvidaḥ|
Nirupādhini saṁśuddhe saṁvidrūpe'stamīyate||154||

The essential nature (sva-sva-bhāvaḥ hi) of this Consciousness (etasyāḥ... saṁvidaḥ), limited --i.e. the essential nature-- by what has been withdrawn (saṁhārya-upādhiḥ), sets --like the sun-- (astamīyate) in the unlimited and pure Consciousness (nirupādhini saṁśuddhe saṁvid-rūpe) --this is the Mṛtyukālī for knowledge and means of knowledge--||154||

Without any notes of explanation yet

विलापितेऽपि भावौघे कञ्चिद्भावं तदैव सा।
आश्यानयेद्य एवास्ते शङ्का संस्काररूपकः॥१५५॥

शुभाशुभतया सोऽयं सोष्यते फलसम्पदम्।
पूर्वं हि भोगात्पश्चाद्वा शङ्केयं व्यवतिष्ठते॥१५६॥

Vilāpite'pi bhāvaughe kañcidbhāvaṁ tadaiva sā|
Āśyānayedya evāste śaṅkā saṁskārarūpakaḥ||155||
Śubhāśubhatayā so'yaṁ soṣyate phalasampadam|
Pūrvaṁ hi bhogātpaścādvā śaṅkeyaṁ vyavatiṣṭhate||156||

Once the mass of positive entities has been dissolved (vilāpite api bhāva-oghe), She (sā) then (tadā eva) coagulates (āśyānayet) some positive entit(ies) (kañcid bhāvam), which --such a group of positive entities-- (yaḥ eva) remains (āste) (as) doubt (śaṅkā) (and) in the form of latent impressions (saṁskāra-rūpakaḥ).

This very (group of latent impressions) (saḥ ayam) will generate (soṣyate) an abundance of good and bad fruits (śubha-aśubhatayā... phala-sampadam). (In turn,) this (iyam) doubt (śaṅkā) stays (vyavatiṣṭhate) before (pūrvam hi) or (vā) after (paścāt) the experience (of pleasure and pain) (bhogāt)||155-156||

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अन्यदाश्यानितमपि तदैव द्रावयेदियम्।
प्रायश्चित्तादिकर्मभ्यो ब्रह्महत्यादिकर्मवत्॥१५७॥

रोधनाद्द्रावणाद्रूपमित्थं कलयते चितिः।
तदपि द्रावयेदेव तदप्याश्यानयेदथ॥१५८॥

Anyadāśyānitamapi tadaiva drāvayediyam|
Prāyaścittādikarmabhyo brahmahatyādikarmavat||157||
Rodhanāddrāvaṇādrūpamitthaṁ kalayate citiḥ|
Tadapi drāvayedeva tadapyāśyānayedatha||158||

This (Supreme Consciousness) (iyam) then (tadā eva) melts (drāvayet) even (api) other (things) (anyat) which had (already) been coagulated (āśyānitam), as the actions connected with killing a priest, etc. (brahma-hatyā-ādi-karma-vat) (are canceled) through the rituals of expiation, etc. (prāyaścitta-ādi-karmabhyaḥ).

In this way (ittham), Citi or Consciousness (citiḥ) makes (kalayate) the form (rūpam) by coagulating --lit. by confining-- (rodhanāt) (and) melting (drāvaṇāt). She melts (drāvayet eva) this --lit. even that-- (tad api) (and) likewise (atha) She coagulates (āśyānayet) even that (tad api) --this is the Bhadrakālī or Rudrakālī for knowledge and means of knowledge--||157-158||

Without any notes of explanation yet

इत्थं भोग्येऽपि सम्भुक्ते सति तत्करणान्यपि।
संहरन्ती कलयते द्वादशैवाहमात्मनि॥१५९॥

Itthaṁ bhogye'pi sambhukte sati tatkaraṇānyapi|
Saṁharantī kalayate dvādaśaivāhamātmani||159||

Thus (ittham), when the object of experience or perception --i.e. the knowable-- has been totally enjoyed (bhogye api sambhukte sati), by withdrawing (saṁharantī) even (api) the instruments of that (experience or perception) (tad-karaṇāni), She, in the form of the twelve (organs) (dvādaśa eva), leads (kalayate) (those very twelve organs) to 'I' --i.e. to Ahaṅkāra or ego, category 15-- (aham-ātmani)||159||

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कर्मबुद्ध्यक्षवर्गो हि बुद्ध्यन्तो द्वादशात्मकः।
प्रकाशकत्वात्सूर्यात्मा भिन्ने वस्तुनि जृम्भते॥१६०॥

Karmabuddhyakṣavargo hi buddhyanto dvādaśātmakaḥ|
Prakāśakatvātsūryātmā bhinne vastuni jṛmbhate||160||

The group of twelve organs of action and knowledge (karma-buddhi-akṣa-vargaḥ hi... dvādaśa-ātmakaḥ) which ends in Buddhi or intellect --viz. the group consists of 5 Powers of perception, 5 Powers of action, plus intellect and mind-- (buddhi-antaḥ), (and) which is the sun (sūrya-ātmā) since it illuminates and reveals (prakāśakatvāt), appears (jṛmbhate) as a differentiated reality (bhinne vastuni)||160||

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 श्लोक १६१-१७०

अहङ्कारस्तु करणमभिमानैकसाधनम्।
अविच्छिन्नपरामर्शी लीयते तेन तत्र सः॥१६१॥

Ahaṅkārastu karaṇamabhimānaikasādhanam|
Avicchinnaparāmarśī līyate tena tatra saḥ||161||

But (tu) (as) Ahaṅkāra or ego --category 15-- (ahaṅkāraḥ), being an organ or instrument (karaṇam) solely bringing about conceptions based on a (fictitious) I-sense --e.g. I hear, I see-- (abhimāna-eka-sādhanam), is uninterruptedly dedicated to perceiving (all the objects) (avicchinna-parāmarśī). Therefore (tena), it --the group of twelve organs of action and knowledge-- (saḥ) is dissolved (līyate) in him --in ego-- (tatra)||161||

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यथा हि खङ्गपाशादेः करणस्य विभेदिनः।
अभेदिनि स्वहस्तादौ लयस्तद्वदयं विधिः॥१६२॥

Yathā hi khaṅgapāśādeḥ karaṇasya vibhedinaḥ|
Abhedini svahastādau layastadvadayaṁ vidhiḥ||162||

Just as (yathā hi) (there is) dissolution (layaḥ) of a separate instrument such as a sword, a noose, etc. (khaṅga-pāśa-ādeḥ karaṇasya vibhedinaḥ) in one's own hands, etc. (sva-hasta-ādau) —which are not separate from oneself (abhedini)—, so also (tadvat) this (ayam) (is) the rule (vidhiḥ) (with reference to Ahaṅkāra or ego and the group of twelve organs of action and knowledge)||162||

Without any notes of explanation yet

तेनेन्द्रियौघमार्तण्डमण्डलं कलयेत्स्वयम्।
संविद्देवी स्वतन्त्रत्वात्कल्पितेऽहङ्कृतात्मनि॥१६३॥

Tenendriyaughamārtaṇḍamaṇḍalaṁ kalayetsvayam|
Saṁviddevī svatantratvātkalpite'haṅkṛtātmani||163||

For that reason (tena), Goddess (devī) Consciousness (saṁvid), since She is Free (svatantratvāt), causes, by Herself, the solar circle (composed of) the mass of indriya-s --i.e. the group of twelve organs of action and knowledge-- to enter (indriya-ogha-mārtaṇḍa-maṇḍalaṁ kalayet svayam) into Ahaṅkāra or ego (ahaṅkṛta-ātmani), which is an invention (kalpite) --this is the Mārtaṇḍakālī for knowledge and means of knowledge--||163||

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स एव परमादित्यः पूर्णकल्पस्त्रयोदशः।
करणत्वात्प्रयात्येव कर्तरि प्रलयं स्फुटम्॥१६४॥

Sa eva paramādityaḥ pūrṇakalpastrayodaśaḥ|
Karaṇatvātprayātyeva kartari pralayaṁ sphuṭam||164||

That very supreme solar (organ) --Ahaṅkāra or ego-- (saḥ eva parama-ādityaḥ), the thirteenth (one) (trayodaśaḥ), having almost attained fullness (pūrṇa-kalpaḥ), gets evidently dissolved (prayāti eva... pralayam sphuṭam), since he is an organ or instrument (karaṇatvāt), in the doer --in Puruṣa, category 12, in this context-- (kartari)||164||

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कर्ता च द्विविधः प्रोक्तः कल्पिताकल्पितात्मकः।
कल्पितो देहबुद्ध्यादिव्यवच्छेदेन चर्चितः॥१६५॥

कालाग्निरुद्रसञ्ज्ञास्य शास्त्रेषु परिभाषिता।
कालो व्यवच्छित्तद्युक्तो वह्निर्भोक्ता यतः स्मृतः॥१६६॥

संसाराक्लृप्तिक्लृप्तिभ्यां रोधनाद्द्रावणात्प्रभुः।

Kartā ca dvividhaḥ proktaḥ kalpitākalpitātmakaḥ|
Kalpito dehabuddhyādivyavacchedena carcitaḥ||165||
Kālāgnirudrasañjñāsya śāstreṣu paribhāṣitā|
Kālo vyavacchittadyukto vahnirbhoktā yataḥ smṛtaḥ||166||
Saṁsārākḷptikḷptibhyāṁ rodhanāddrāvaṇātprabhuḥ|

And (ca) the doer (kartā), being invented and genuine (kalpita-akalpita-ātmakaḥ), is said to be (proktaḥ) twofold (dvividhaḥ).

The invented (doer) (kalpitaḥ) is covered (carcitaḥ) with the limitation of body, intellect, etc. (deha-buddhi-ādi-vyavacchedena). In the scriptures (śāstreṣu), he is given the name of Kālāgnirudra --this is Puruṣa, category 12-- (kālāgnirudra-sañjñā asya... paribhāṣitā).

(Why Kālāgnirudra?) Because (yatas) 'Kāla' --i.e. Time-- (kālaḥ) limits (vyavacchit), (and) 'agni' --i.e. fire-- (vahniḥ), combined with that --with 'Kāla'-- (tad-yuktaḥ), is said to be (smṛtaḥ) the experient or knower (bhoktā). (In turn, 'rudra' means) lord or master (prabhuḥ) in whom the state of animal --limited being-- has not yet ceased (anivṛtta-paśū-bhāvaḥ), because by coagulating and melting (rodhanāt drāvaṇāt), he invents and dissolves Saṁsāra or Transmigration full of misery --lit. by inventing and dissolving Saṁsāra-- (saṁsāra-akḷpti-kḷptibhyām). Ahaṅkāra or ego (ahaṅkṛt) gets dissolved (pralīyate) in him (tatra) --this is the Paramārkakālī for the knower--||165-167||

Without any notes of explanation yet

सोऽपि कल्पितवृत्तित्वाद्विश्वाभेदैकशालिनि।
विकासिनि महाकाले लीयतेऽहमिदम्मये॥१६८॥

So'pi kalpitavṛttitvādviśvābhedaikaśālini|
Vikāsini mahākāle līyate'hamidammaye||168||

Even he himself --i.e. Puruṣa-- (saḥ), since his activity as an experient or knower is an invention (kalpita-vṛttitvāt), is dissolved (līyate) in the expansive Mahākāla --lit. the Great Time, i.e. Śiva in categories 3 to 5-- (vikāsini mahā-kāle), which is only full of non-dualism with regard to the universe (viśva-abheda-eka-śālini) (and) consists of 'I am This' --viz. I am this universe-- (aham-idam-maye) --this is the Kālāgnirudrakālī for the knower--||168||

Without any notes of explanation yet

एतस्यां स्वात्मसंवित्ताविदं सर्वमहं विभुः।
इति प्रविकसद्रूपा संवित्तिरवभासते॥१६९॥

परिपूर्णापि संवित्तिरकुले धाम्नि लीयते॥१७०॥

Etasyāṁ svātmasaṁvittāvidaṁ sarvamahaṁ vibhuḥ|
Iti pravikasadrūpā saṁvittiravabhāsate||169||
Paripūrṇāpi saṁvittirakule dhāmni līyate||170||

In this consciousness of one's own Self --in Mahākāla-- (etasyām sva-ātma-saṁvittau) shines forth (avabhāsate) an expansive (pravikasat-rūpā) Consciousness (saṁvittiḥ) (in the form of) 'I (aham), the Omnipresent One (vibhuḥ), (am) all (sarvam) this (idam... iti)'.

Afterward (tatas), (this) Consciousness (saṁvittiḥ), though (api) totally Full (paripūrṇā) (and) colored by the Enjoyment of the positive entities whose nature is the Universal Self that resides within (antar-sthita-sarvātma-bhāva-bhoga-uparāgiṇī), is dissolved (līyate) in the (Supreme) State (called) Akula --i.e. in Śiva, category 1-- (akule dhāmni) --this is the Mahākālakālī for the knower--||169-170||

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 श्लोक १७१-१८३

प्रमातृवर्गो मानौघः प्रमाश्च बहुधा स्थिताः।
मेयौघ इति यत्सर्वमत्र चिन्मात्रमेव तत्॥१७१॥

इयतीं रूपवैचित्रीमाश्रयन्त्याः स्वसंविदः।
स्वाच्छन्द्यमनपेक्षं यत्सा परा परमेश्वरी॥१७२॥

Pramātṛvargo mānaughaḥ pramāśca bahudhā sthitāḥ|
Meyaugha iti yatsarvamatra cinmātrameva tat||171||
Iyatīṁ rūpavaicitrīmāśrayantyāḥ svasaṁvidaḥ|
Svācchandyamanapekṣaṁ yatsā parā parameśvarī||172||

Here --in Akula or Śiva-- (atra), all (sarvam) that (tad) which (yad) (has been manifested, such as) 'the group of experients or knowers (pramātṛ-vargaḥ), the multitude of means of knowledge (māna-oghaḥ), and (ca) the (various kinds of) knowledge (pramāḥ), (along with) the mass of knowables (meya-oghaḥ), (all of which) remain (sthitāḥ) in multiple ways (bahudhā... iti)', is only Consciousness (cit-mātram eva).

Parā (sā parā), the Supreme Mistress (parama-īśvarī), (is) the Absolute Freedom (svācchandyam) —which (yad) does not require any other thing (anapekṣam)— of one's own Consciousness (sva-saṁvidaḥ) that is the substratum (āśrayantyāḥ) of such a variety of forms --i.e. knowers, means, etc.-- (iyatīm rūpa-vaicitrīm) --this is the Mahābhairavaghoracaṇḍakālī, also called Mahābhairavacaṇḍograghorakālī, for the knower--||171-172||

Without any notes of explanation yet

इमाः प्रागुक्तकलनास्तद्विजृम्भोच्यते यतः।
क्षेपो ज्ञानं च सङ्ख्यानं गतिर्नाद इति क्रमात्॥१७३॥

स्वात्मनो भेदनं क्षेपो भेदितस्याविकल्पनम्।
ज्ञानं विकल्पः सङ्ख्यानमन्यतो व्यतिभेदनात्॥१७४॥

गतिः स्वरूपारोहित्वं प्रतिबिम्बवदेव यत्।
नादः स्वात्मपरामर्शशेषता तद्विलोपनात्॥१७५॥

Imāḥ prāguktakalanāstadvijṛmbhocyate yataḥ|
Kṣepo jñānaṁ ca saṅkhyānaṁ gatirnāda iti kramāt||173||
Svātmano bhedanaṁ kṣepo bheditasyāvikalpanam|
Jñānaṁ vikalpaḥ saṅkhyānamanyato vyatibhedanāt||174||
Gatiḥ svarūpārohitvaṁ pratibimbavadeva yat|
Nādaḥ svātmaparāmarśaśeṣatā tadvilopanāt||175||

For which reason (yatas), these (imāḥ) aforesaid operations (prāk-ukta-kalanāḥ) are said to be --lit. is said to be-- (ucyate) Her blossoming (tad-vijṛmbhā).

(The operations are the following,) in succession (kramāt): 'Projection (kṣepaḥ), knowledge (jñānam), enumeration (saṅkhyānam), movement (gatiḥ) and (ca) sound (nādaḥ iti)'.

(1) Projection (kṣepaḥ) (is) differentiation (bhedanam) from one's own Self (sva-ātmanaḥ). (2) Knowledge (jñānam) (is) a state free from vikalpa-s --a consciousness in unity with one's own Self-- (avikalpanam) with respect to what is differentiated (bheditasya). (3) On the contrary (anyatas), enumeration (saṅkhyānam) (is) vikalpa (vikalpaḥ) (operating) through an excessive differentiation (between subject and object) (vyatibhedanāt). (4) Movement (gatiḥ) (is) an establishing in one's own essential nature (sva-rūpa-ārohitvam) which --i.e. the establishing in one's own essential nature-- (yad) is like a reflection (in a mirror) (pratibimba-vat eva) --viz. though it is not separate from Śiva, the Supreme Principle, it looks like separate from Him--. (5) Sound (nādaḥ) (is) the remainder of self-referential Consciousness (sva-ātma-parāmarśa-śeṣatā) (which is left) after the disappearance of those --of knowledge devoid of vikalpa-s, etc.-- (tad-vilopanāt)||173-175||

Without any notes of explanation yet

इति पञ्चविधामेनां कलनां कुर्वती परा।
देवी काली तथा कालकर्षिणी चेति कथ्यते॥१७६॥

Iti pañcavidhāmenāṁ kalanāṁ kurvatī parā|
Devī kālī tathā kālakarṣiṇī ceti kathyate||176||

Thus (iti), the Supreme (parā) Goddess (devī) is called (kathyate) 'Kālī' (kālī) as well as (tathā... ca) 'Kālakarṣiṇī' (kāla-karṣiṇī... iti) (because) She does (kurvatī) this fivefold operation (pañcavidhām enām kalanām)||176||

Without any notes of explanation yet

मातृसद्भावसञ्ज्ञास्यास्तेनोक्ता यत्प्रमातृषु।
एतावदन्तसंवित्तौ प्रमातृत्वं स्फुटीभवेत्॥१७७॥

वामेश्वरीति शब्देन प्रोक्ता श्रीनिशिसञ्चरे।
इत्थं द्वादशधा संवित्तिष्ठन्ती विश्वमातृषु॥१७८॥

एकैवेति न कोऽप्यस्याः क्रमस्य नियमः क्वचित्।
क्रमाभावान्न युगपत्तदभावात्क्रमोऽपि न॥१७९॥

क्रमाक्रमकथातीतं संवित्तत्त्वं सुनिर्मलम्।
तदस्याः संविदो देव्या यत्र क्वापि प्रवर्तनम्॥१८०॥

तत्र तादात्म्ययोगेन पूजा पूर्णैव वर्तते।
परामर्शस्वभावत्वादेतस्या यः स्वयं ध्वनिः॥१८१॥

सदोदितः स एवोक्तः परमं हृदयं महत्।
हृदये स्वविमर्शोऽसौ द्राविताशेषविश्वकः॥१८२॥

भावग्रहादिपर्यन्तभावी सामान्यसञ्ज्ञकः।
स्पन्दः स कथ्यते शास्त्रे स्वात्मन्युच्छलनात्मकः॥१८३॥

Mātṛsadbhāvasañjñāsyāstenoktā yatpramātṛṣu|
Etāvadantasaṁvittau pramātṛtvaṁ sphuṭībhavet||177||
Vāmeśvarīti śabdena proktā śrīniśisañcare|
Itthaṁ dvādaśadhā saṁvittiṣṭhantī viśvamātṛṣu||178||
Ekaiveti na ko'pyasyāḥ kramasya niyamaḥ kvacit|
Kramābhāvānna yugapattadabhāvātkramo'pi na||179||
Kramākramakathātītaṁ saṁvittattvaṁ sunirmalam|
Tadasyāḥ saṁvido devyā yatra kvāpi pravartanam||180||
Tatra tādātmyayogena pūjā pūrṇaiva vartate|
Parāmarśasvabhāvatvādetasyā yaḥ svayaṁ dhvaniḥ||181||
Sadoditaḥ sa evoktaḥ paramaṁ hṛdayaṁ mahat|
Hṛdaye svavimarśo'sau drāvitāśeṣaviśvakaḥ||182||
Bhāvagrahādiparyantabhāvī sāmānyasañjñakaḥ|
Spandaḥ sa kathyate śāstre svātmanyucchalanātmakaḥ||183||

On that account (tena), Her (asyāḥ) name (sañjñā) is said to be (uktā) 'Mātṛsadbhāva' --lit. the real being of the pramātā-s or experients/knowers-- (mātṛ-sadbhāva), because (yad) in the experients or knowers --i.e. in Sakala-s, Pralayākala-s, etc.-- (pramātṛṣu) subjectivity or knowership (pramātṛtvam) becomes evident or manifest (sphuṭībhavet) in (the form of this) Consciousness (who attains the maximum level) at the end of such (twelve goddesses) (etāvat-anta-saṁvittau).

(Additionally,) in venerable Niśisañcaratantra (śrī-niśisañcare), She is called (proktā) by the word 'Vāmeśvarī' (vāmeśvarī iti śabdena).

In this way (ittham), Consciousness (saṁvid) which remains (tiṣṭhantī) in twelve ways (dvādaśadhā) in all the experients or knowers (viśva-mātṛṣu) (is) 'only one' (ekā eva iti) (and), in Her case (asyāḥ), there is no (na kaḥ api) restriction (niyamaḥ) of succession (kramasya) anywhere (kvacit).

In the absence of succession (krama-abhāvāt), there is no (na) simultaneity (yugapad), (and) in the absence of it --of simultaneity-- (tad-abhāvāt), there is no (na) succession (kramaḥ) either (api). The perfectly pure (sunirmalam) Principle of Consciousness (saṁvid-tattvam) is beyond (even) the mention of succession and non-succession (krama-akrama-kathā-atītam).

Therefore (tad), wherever (yatra kvāpi) (there is) an act of establishing (pravartanam) of this Goddess Consciousness (asyāḥ saṁvidaḥ devyāḥ) --i.e. wherever someone has established himself in this Goddess Consciousness--, there (tatra), by means of the identification (with the Goddess) (tādātmya-yogena), the perfect (pūrṇā eva) worship (pūjā) takes place (vartate).

Since She is by nature Consciousness (parāmarśa-sva-bhāvatvāt), Her (tasyāḥ) very Sound --i.e. I-consciousness-- (dhvaniḥ... saḥ eva), which (yaḥ) is spontaneous --i.e. It does not depend on another-- (svayam) (and which) is always active (sadā-uditaḥ), is said to be (uktaḥ) the supremely (paramam) great (mahat) Heart (hṛdayam).

That (asau) Self-awareness (sva-vimarśaḥ) in the Heart (hṛdaye), in which --i.e. in Self-awareness-- the whole universe is melted (drāvita-aśeṣa-viśvakaḥ), is present at the beginning and at the end of the perception of things (bhāva-graha-ādi-paryanta-bhāvī). In the scriptures (śāstre), It --Self-awareness-- (saḥ) is said to be (kathyate) a Vibration or Throb (spandaḥ) springing up (ucchalana-ātmakaḥ) in oneself (sva-ātmani) (and) whose name is 'generic' --i.e. this is generic Spanda-- (sāmānya-sañjñakaḥ)||177-183||

Without any notes of explanation yet


 श्लोक १८४-१९१

किञ्चिच्चलनमेतावदनन्यस्फुरणं हि यत्।
ऊर्मिरेषा विबोधाब्धेर्न संविदनया विना॥१८४॥

Kiñciccalanametāvadananyasphuraṇaṁ hi yat|
Ūrmireṣā vibodhābdherna saṁvidanayā vinā||184||

Such (a generic Spanda) (etāvat) (is) a certain motion (kiñcid-calanam) that (yad) (is) a pulsation which does not depend on another (ananya-sphuraṇam hi). (Generic Spanda is) this (eṣā) Wave (ūrmiḥ) of the Ocean of Pure Consciousness (vibodha-abdheḥ), without (vinā) which --lit. this One or Her, i.e. the Wave-- (anayā) Consciousness (saṁvid) would not be (na) (Consciousness)||184||

Without any notes of explanation yet

निस्तरङ्गतरङ्गादिवृत्तिरेव हि सिन्धुता।
सारमेतत्समस्तस्य यच्चित्सारं जडं जगत्॥१८५॥

तदधीनप्रतिष्ठत्वात्तत्सारं हृदयं महत्।
तथा हि सदिदं ब्रह्ममूलं मायाण्डसञ्ज्ञितम्॥१८६॥

इच्छाज्ञानक्रियारोहं विना नैव सदुच्यते।
तच्छक्तित्रितयारोहाद्भैरवीये चिदात्मनि॥१८७॥

विसृज्यते हि तत्तस्माद्बहिर्वाथ विसृज्यते।
एवं सद्रूपतैवैषां सतां शक्तित्रयात्मताम्॥१८८॥

विसर्गं परबोधेन समाक्षिप्यैव वर्तते।
तत्सदेव बहीरूपं प्राग्बोधाग्निविलापितम्॥१८९॥

अन्तर्नदत्परामर्शशेषीभूतं ततोऽप्यलम्।
खात्मत्वमेव सम्प्राप्तं शक्तित्रितयगोचरात्॥१९०॥

वेदनात्मकतामेत्य संहारात्मनि लीयते।
इदं संहारहृदयं प्राच्यं सृष्टौ च हृन्मतम्॥१९१॥

Nistaraṅgataraṅgādivṛttireva hi sindhutā|
Sārametatsamastasya yaccitsāraṁ jaḍaṁ jagat||185||
Tadadhīnapratiṣṭhatvāttatsāraṁ hṛdayaṁ mahat|
Tathā hi sadidaṁ brahmamūlaṁ māyāṇḍasañjñitam||186||
Icchājñānakriyārohaṁ vinā naiva saducyate|
Tacchaktitritayārohādbhairavīye cidātmani||187||
Visṛjyate hi tattasmādbahirvātha visṛjyate|
Evaṁ sadrūpataivaiṣāṁ satāṁ śaktitrayātmatām||188||
Visargaṁ parabodhena samākṣipyaiva vartate|
Tatsadeva bahīrūpaṁ prāgbodhāgnivilāpitam||189||
Antarnadatparāmarśaśeṣībhūtaṁ tato'pyalam|
Khātmatvameva samprāptaṁ śaktitritayagocarāt||190||
Vedanātmakatāmetya saṁhārātmani līyate|
Idaṁ saṁhārahṛdayaṁ prācyaṁ sṛṣṭau ca hṛnmatam||191||

The state of being an ocean (sindhutā) has to do with an existence where there are no waves, there are waves, etc. (nistaraṅga-taraṅga-ādi-vṛttiḥ eva hi). This (etad) (is) the essence (sāram) of everything (samastasya): That (yad) the inert (jaḍam) universe (jagat) is essentially Consciousness (cit-sāram) as its foundation rests on It --on Consciousness-- (tad-adhīna-pratiṣṭhatvāt) (and) its essence (tad-sāram) is the Great (mahat) Heart (hṛdayam).

For example (tathā hi), this (idam) Sat or Existence --the letter S-- (sat), whose root is Brahmā (brahma-mūlam) (and) whose name is the Māyā's egg (māyā-aṇḍa-sañjñitam), cannot be said to be (na eva... ucyate) Sat or Existence (sat) without (vinā) reaching Will, Knowledge and Action --the letter AU-- (icchā-jñāna-kriyā-āroham).

After reaching that triad of Powers (tad-śakti-tritaya-ārohāt), it --i.e. Sat-- (tad) is emitted (visṛjyate) into the Consciousness of Bhairava --i.e. of Śiva-- (bhairavīye cit-ātmani), or else (vā atha) from there --from the Consciousness of Bhairava-- (tasmāt) it is emitted (visṛjyate) outside (bahis) --this double emission is Ḥ or Visarga--.

Thus (evam), that whose form is Sat or Existence (sat-rūpatā eva) of these entities (in the egg of Brahmā, etc.) (eṣām satām), together with the Supreme Consciousness --i.e. the Supreme Knower-- (para-bodhena), shines forth (vartate) as containing (samākṣipya eva) the three Powers (śakti-traya-ātmatām) (and) Visarga or Emission (visargam) --this is the venerable SAUḤ Mantra--.

That (tad) very Sat or Existence (sat eva), which is at first external (bahīrūpam prāk), melts in the Fire of Consciousness --this is the letter R-- (bodha-agni-vilāpitam) (until) it becomes a residue of Consciousness (in the form) of an internal resounding --this is the letter Ph-- (antar-nadat-parāmarśa-śeṣībhūtam). After that (tatas api alam), it --i.e. Sat or Existence-- reaches (samprāptam) the Ether --the Void, this is the letter Kh-- (khātmatvam eva) --lit. the Ether is reached--. (Next, Sat or Existence,) reaching (etya) Vedana or Knowledge --this is Ṁ or Anusvāra-- (vedana-ātmakatām) through the sphere of action of the triad of Powers --this is the letter E-- (śakti-tritaya-gocarāt), is dissolved (līyate) in That whose nature is dissolution (saṁhāra-ātmani) --this is the famous RPhKhEṀ Mantra--.

This (idam) (Mantra, i.e. RPhKhEṀ, is called) 'the Heart of dissolution' (saṁhāra-hṛdayam), and (ca) the preceding one, (i.e. SAUḤ,) (prācyam) is considered to be the Heart (hṛt-matam) with reference to manifestation (sṛṣṭau) --viz. 'the Heart of manifestation'--||185-191||


 श्लोक १९२-२००

अहमित्याहुरेषैव प्रकाशस्य प्रकाशता॥१९२॥

एतद्वीर्यं हि सर्वेषां मन्त्राणां हृदयात्मकम्।
विनानेन जडास्ते स्युर्जीवा इव विना हृदा॥१९३॥

Ahamityāhureṣaiva prakāśasya prakāśatā||192||
Etadvīryaṁ hi sarveṣāṁ mantrāṇāṁ hṛdayātmakam|
Vinānena jaḍāste syurjīvā iva vinā hṛdā||193||

(The ancient sages) called (āhuḥ) the natural (akṛtrimam) Consciousness devoid of turbidity whose nature is this --i.e. whose nature is to emerge as the succession of manifestation, etc.-- (etad-rūpa-parāmarśam... anābilam) 'I' (aham iti). (And Aham or 'I' is) this (eṣā eva) Splendor (prakāśatā) of the Light --Śiva-- (prakāśasya).

(And) this (etad) Virility --i.e. I-consciousness or Aham-- (vīryam) is undoubtedly the Heart (hi... hṛdaya-ātmakam) of all mantra-s (sarveṣām mantrāṇām). Without (vinā) It (anena), they --the mantra-s-- (te) would be (syuḥ) inert (jaḍāḥ) like (iva) living beings (jīvāḥ) without (vinā) a heart (hṛdā)||192-193||

Without any notes of explanation yet

अकृत्रिमैतद्धृदयारूढो यत्किञ्चिदाचरेत्।
प्राण्याद्वा मृशते वापि स सर्वोऽस्य जपो मतः॥१९४॥

Akṛtrimaitaddhṛdayārūḍho yatkiñcidācaret|
Prāṇyādvā mṛśate vāpi sa sarvo'sya japo mataḥ||194||

Whatever (yad-kiñcid) the one who is established in this natural Heart (akṛtrima-etad-hṛdaya-ārūḍhaḥ) practices (ācaret), does with his breathing --lit. breathes-- (prāṇyāt) or (vā... vāpi) touches mentally --i.e. thinks-- (mṛśate), all (sarvaḥ) that (saḥ) is considered to be (mataḥ) his (asya) 'japa' --lit. muttering of a mantra-- (japaḥ)||194||

Without any notes of explanation yet

यदेव स्वेच्छया सृष्टिस्वाभाव्याद्बहिरन्तरा।
निर्मीयते तदेवास्य ध्यानं स्यात्पारमार्थिकम्॥१९५॥

Yadeva svecchayā sṛṣṭisvābhāvyādbahirantarā|
Nirmīyate tadevāsya dhyānaṁ syātpāramārthikam||195||

That (tad eva) meditation (dhyānam) of his --i.e. of the one who is established in this natural Heart-- (asya) is (syāt) real (pāramārthikam) which (yad eva) is created (nirmīyate) externally and internally (bahis antarā) through the essential nature of emission --manifestation-- (sṛṣṭi-svābhāvyāt), of its own Free Will (sva-icchayā)||195||

Without any notes of explanation yet

निराकारे हि चिद्धाम्नि विश्वाकृतिमये सति।
फलार्थिनां काचिदेव ध्येयत्वेनाकृतिः स्थिता॥१९६॥

Nirākāre hi ciddhāmni viśvākṛtimaye sati|
Phalārthināṁ kācideva dhyeyatvenākṛtiḥ sthitā||196||

In the Formless State of Consciousness, which (paradoxically) consists of the Universal Form (nirākāre hi cit-dhāmni viśva-ākṛti-maye sati), some (kācid eva) form (ākṛtiḥ) remains (sthitā) as the object of meditation (dhyeyatvena) to those who desire fruits (phala-arthinām)||196||

Without any notes of explanation yet

यथा ह्यभेदात्पूर्णेऽपि भावे जलमुपाहरन्।
अन्याकृत्यपहानेन घटमर्थयते रसात्॥१९७॥

तथैव परमेशाननियतिप्रविजृम्भणात्।
काचिदेवाकृतिः काञ्चित् सूते फलविकल्पनाम्॥१९८॥

Yathā hyabhedātpūrṇe'pi bhāve jalamupāharan|
Anyākṛtyapahānena ghaṭamarthayate rasāt||197||
Tathaiva parameśānaniyatipravijṛmbhaṇāt|
Kācidevākṛtiḥ kāñcit sūte phalavikalpanām||198||

Just as (yathā hi), out of the many objects in unity --as, essentially, they are not different from each other-- (abhedāt pūrṇe api bhāve), someone drawing (upāharan) water (jalam) ardently (rasāt) desires --or 'strives to get'-- (arthayate) a jug (ghaṭam) to the exclusion of (any) other form (anya-ākṛti-apahānena), so also (tathā eva), due to the Expansion --i.e. due to the Greatness-- of the Niyatiśakti --of the power that restrains the senses in the living beings-- of the Supreme Lord (parama-īśāna-niyati-pravijṛmbhaṇāt), some (kācid eva) form (ākṛtiḥ) (only) produces --lit. in that which is produced-- (sūte) some (kāñcid) particular fruit (phala-vikalpanām)||197-198||

Without any notes of explanation yet

यस्तु सम्पूर्णहृदयो न फलं नाम वाञ्छति।
तस्य विश्वाकृतिर्देवी सा चावच्छेदवर्जनात्॥१९९॥

Yastu sampūrṇahṛdayo na phalaṁ nāma vāñchati|
Tasya viśvākṛtirdevī sā cāvacchedavarjanāt||199||

However (tu), (in the case of) the one whose Heart is Full (yaḥ sampūrṇa-hṛdayaḥ) (and) does not desire (na... vāñchati) (any) fruit(s) (phalam) indeed (nāma), the Goddess (devī sā ca) (known as) Universal Form (viśva-ākṛtiḥ) belongs to him (tasya), without any limitations (avaccheda-varjanāt)||199||

Without any notes of explanation yet

कुले योगिन उद्रिक्तभैरवीयपरासवात्।
घूर्णितस्य स्थितिर्देहे मुद्रा या काचिदेव सा॥२००॥

Kule yogina udriktabhairavīyaparāsavāt|
Ghūrṇitasya sthitirdehe mudrā yā kācideva sā||200||

In the case of the Yogī (yoginaḥ) who is in a physical body (kule), (and) sways (ghūrṇitasya) due to the supreme liquor of Bhairava that overflows --i.e. the liquor overflows-- (udrikta-bhairavīya-para-āsavāt), any (yā) position (sthitiḥ) (he assumes) in (his) body (dehe) (is) some (kācid eva) mudrā (mudrā... sā)||200||

Without any notes of explanation yet


 श्लोक २०१-२१०

अन्तरिन्धनसम्भारमनपेक्ष्यैव नित्यशः।
जाज्वलीत्यखिलाक्षौघप्रसृतोग्रशिखः शिखी॥२०१॥

बोधाग्नौ तादृशे भावा विशन्तस्तस्य सन्महः।
उद्रेचयन्तो गच्छन्ति होमकर्मनिमित्तताम्॥२०२॥

Antarindhanasambhāramanapekṣyaiva nityaśaḥ|
Jājvalītyakhilākṣaughaprasṛtograśikhaḥ śikhī||201||
Bodhāgnau tādṛśe bhāvā viśantastasya sanmahaḥ|
Udrecayanto gacchanti homakarmanimittatām||202||

Irrespective of (anapekṣya eva) an inner fuel supply (antar-indhana-sambhāram), the fire (śikhī), whose impetuous flames issue from the mass of all the senses (akhila-akṣa-ogha-prasṛta-ugra-śikhaḥ), eternally (nityaśaḥ) shines with force (jājvalīti).

The positive entities --i.e. the entities that exist-- (bhāvāḥ), penetrating (viśantaḥ) into such a Fire of Consciousness (bodha-agnau tādṛśe) (and) causing Its true Splendor --i.e. the true Splendor of the Fire of Consciousness-- to increase (tasya sanmahaḥ udrecayantaḥ), become the cause of the Homa ritual --i.e. of the ritual in which oblations are offered to the Fire of Consciousness-- (gacchanti homa-karma-nimittatām)||201-202||

Without any notes of explanation yet

यं कञ्चित्परमेशानशक्तिपातपवित्रितम्।
पुरोभाव्य स्वयं तिष्ठेदुक्तवद्दीक्षितस्तु सः॥२०३॥

Yaṁ kañcitparameśānaśaktipātapavitritam|
Purobhāvya svayaṁ tiṣṭheduktavaddīkṣitastu saḥ||203||

He (saḥ) is certainly initiated (dīkṣitaḥ tu) (who), being superior to (purobhāvya) anyone (yam kañcid) who has been purified by the descent of Power of the Supreme Lord (parama-īśāna-śaktipāta-pavitritam), remains (tiṣṭhet) in himself --in his own essential nature-- (svayam) as has been said (in this scripture) --e.g. engrossed in the real muttering of a mantra-- (ukta-vat)||203||

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जप्यादौ होमपर्यन्ते यद्यप्येकैककर्मणि।
उदेति रूढिः परमा तथापीत्थं निरूपितम्॥२०४॥

Japyādau homaparyante yadyapyekaikakarmaṇi|
Udeti rūḍhiḥ paramā tathāpītthaṁ nirūpitam||204||

Although (yadi api) the supreme (paramā) development (rūḍhiḥ) arises (udeti) with reference to a single activity (ekaika-karmaṇi) (out of a mass of activities) which start with muttering of a mantra (japya-ādau) (and) end with Homa (homa-paryante), even so (tathā api) (a variety of those activities) has been in this way described (ittham nirūpitam) (here)||204||

Without any notes of explanation yet

यथा हि तत्र तत्राश्वः समनिम्नोन्नतादिषु।
चित्रे देशे वाह्यमानो यातीच्छामात्रकल्पिताम्॥२०५॥

तथा संविद्विचित्राभिः शान्तघोरतरादिभिः।
भङ्गीभिरभितो द्वैतं त्याजिता भैरवायते॥२०६॥

Yathā hi tatra tatrāśvaḥ samanimnonnatādiṣu|
Citre deśe vāhyamāno yātīcchāmātrakalpitām||205||
Tathā saṁvidvicitrābhiḥ śāntaghoratarādibhiḥ|
Bhaṅgībhirabhito dvaitaṁ tyājitā bhairavāyate||206||

Just as (yathā hi) a horse (aśvaḥ) which is led (vāhyamānaḥ) here and there (tatra tatra) through different places (citre deśe) such as plains, depressions, elevations, etc. (sama-nimna-unnata-ādiṣu) only follows the will (yāti icchā-mātra-kalpitām) (of the horseman), so also (tathā) Consciousness (saṁvid), through different ways —peaceful, very frightening, etc.— (vicitrābhiḥ śānta-ghoratara-ādibhiḥ bhaṅgībhiḥ), entirely (abhitas) abandons (tyājitā) duality (dvaitam) (and) becomes Bhairava (bhairavāyate)||205-206||

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यथा पुरःस्थे मुकुरे निजं वक्त्रं विभावयन्।
भूयो भूयस्तदेकात्म वक्त्रं वेत्ति निजात्मनः॥२०७॥

तथा विकल्पमुकुरे ध्यानपूजार्चनात्मनि।
आत्मानं भैरवं पश्यन्नचिरात्तन्मयीभवेत्॥२०८॥

Yathā puraḥsthe mukure nijaṁ vaktraṁ vibhāvayan|
Bhūyo bhūyastadekātma vaktraṁ vetti nijātmanaḥ||207||
Tathā vikalpamukure dhyānapūjārcanātmani|
Ātmānaṁ bhairavaṁ paśyannacirāttanmayībhavet||208||

Just as (yathā) he who perceives (vibhāvayan) over and over again (bhūyas bhūyas) his (nijam) face (vaktram) in a mirror standing in front (of him) (puraḥsthe mukure) --i.e. who gazes at it in a mirror with effort-- (finally) knows (vetti) that that face (tad-eka-ātma vaktram) belongs to him --viz. that it is his own face-- (nija-ātmanaḥ), so also (tathā) he who sees (paśyan) in the mirror of vikalpa (vikalpa-mukure) —which consists of meditation, worship and praise (dhyāna-pūjā-arcana-ātmani)— himself (ātmānam) as Bhairava (bhairavam), soon (acirāt) becomes identical with Him --with Bhairava-- (tad-mayībhavet)||207-208||

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तन्मयीभवनं नाम प्राप्तिः सानुत्तरात्मनि।
पूर्णत्वस्य परा काष्ठा सेत्यत्र न फलान्तरम्॥२०९॥

Tanmayībhavanaṁ nāma prāptiḥ sānuttarātmani|
Pūrṇatvasya parā kāṣṭhā setyatra na phalāntaram||209||

Identification with Him (tad-mayībhavanam) (is) indeed (prāptiḥ) the attainment (prāptiḥ sā) of Anuttara or Śiva --lit. with respect to Anuttara-- (anuttara-ātmani). (And what is the attainment of Anuttara or Śiva? It is) 'the highest (parā) limit (kāṣṭhā sā) of Fullness (pūrṇatvasya... iti)'. Here (atra), there is no (na) other fruits --lit. another fruit-- (phala-antaram) ||209||

Without any notes of explanation yet

फलं सर्वमपूर्णत्वे तत्र तत्र प्रकल्पितम्।
अकल्पिते हि पूर्णत्वे फलमन्यत्किमुच्यताम्॥२१०॥

Phalaṁ sarvamapūrṇatve tatra tatra prakalpitam|
Akalpite hi pūrṇatve phalamanyatkimucyatām||210||

All (sarvam) the fruit(s) (phalam) are manufactured (prakalpitam) here and there (tatra tatra) in absence of Fullness (apūrṇatve) --hence such fruits are artificial--. (But) in natural --not artificial-- Fullness (akalpite hi pūrṇatve), what (kim) other (anyat) fruit (phalam) could be mentioned (ucyatām)?||210||

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 श्लोक २११-२२६

एष यागविधिः कोऽपि कस्यापि हृदि वर्तते।
यस्य प्रसीदेच्चिच्चक्रं द्रागपश्चिमजन्मनः॥२११॥

अत्र यागे गतो रूढिं कैवल्यमधिगच्छति।
लोकैरालोक्यमानो हि देहबन्धविधौ स्थितः॥२१२॥

Eṣa yāgavidhiḥ ko'pi kasyāpi hṛdi vartate|
Yasya prasīdecciccakraṁ drāgapaścimajanmanaḥ||211||
Atra yāge gato rūḍhiṁ kaivalyamadhigacchati|
Lokairālokyamāno hi dehabandhavidhau sthitaḥ||212||

The accomplishment of (this) sacrifice (eṣaḥ yāga-vidhiḥ kaḥ pi) takes place (vartate) in the heart (hṛdi) of someone (kasya api) in whom --lit. of whom-- (yasya) the Wheel of Consciousness (cit-cakram) has become pleased (prasīdet), (i.e. in someone who) soon (drāk) has no other birth (apaścima-janmanaḥ).

The one who attained an elevated position (gataḥ rūḍhim) in this sacrifice (atra yāge) obtains (adhigacchati) Kaivalya or Emancipation --lit. isolation-- (kaivalyam) (even if) he remains (sthitaḥ) united to (his) body (deha-bandha-vidhau) (and) is visible (ālokyamānaḥ hi) to people (lokaiḥ)||211-212||

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अत्र नाथः समाचारं पटलेऽष्टादशेऽभ्यधात्।
नात्र शुद्धिर्न चाशुद्धिर्न भक्ष्यादिविचारणम्॥२१३॥

न द्वैतं नापि चाद्वैतं लिङ्गपूजादिकं न च।
न चापि तत्परित्यागो निष्परिग्रहतापि वा॥२१४॥

सपरिग्रहता वापि जटाभस्मादिसङ्ग्रहः।
तत्त्यागो न व्रतादीनां चरणाचरणं च यत्॥२१५॥

क्षेत्रादिसम्प्रवेशश्च समयादिप्रपालनम्।
परस्वरूपलिङ्गादि नामगोत्रादिकं च यत्॥२१६॥

नास्मिन्विधीयते किञ्चिन्न चापि प्रतिषिध्यते।
विहितं सर्वमेवात्र प्रतिषिद्धमथापि च॥२१७॥

किं त्वेतदत्र देवेशि नियमेन विधीयते।
तत्त्वे चेतः स्थिरीकार्यं सुप्रसन्नेन योगिना॥२१८॥

तच्च यस्य यथैव स्यात्स तथैव समाचरेत्।
तत्त्वे निश्चलचित्तस्तु भुञ्जानो विषयानपि॥२१९॥

न संस्पृश्येत दोषैः स पद्मपत्रमिवाम्भसा।
विषापहारिमन्त्रादिसन्नद्धो भक्षयन्नपि॥२२०॥

विषं न मुह्यते तेन तद्वद्योगी महामतिः।
अशुद्धं हि कथं नाम देहाद्यं पाञ्चभौतिकम्॥२२१॥

प्रकाशतातिरिक्ते किं शुद्ध्यशुद्धी हि वस्तुनः।
अशुद्धस्य च भावस्य शुद्धिः स्यात्तादृशैव किम्॥२२२॥

अन्योन्याश्रयवैयर्थ्यानवस्था इत्थमत्र हि।
पृथिवी जलतः शुद्ध्येज्जलं धरणितस्तथा॥२२३॥

अन्योन्याश्रयता सेयमशुद्धत्वेऽप्ययं क्रमः।
अशुद्धाज्जलतः शुद्ध्येद्धरेति व्यर्थता भवेत्॥२२४॥

वायुतो वारिणो वायोस्तेजसस्तस्य वान्यतः।
बहुरूपादिका मन्त्राः पावनात्तेषु शुद्धता॥२२५॥

मन्त्राः स्वभावतः शुद्धा यदि तेऽपि न किं तथा।
शिवात्मता तेषु शुद्धिर्यदि तत्रापि सा न किम्॥२२६॥

Atra nāthaḥ samācāraṁ paṭale'ṣṭādaśe'bhyadhāt|
Nātra śuddhirna cāśuddhirna bhakṣyādivicāraṇam||213||
Na dvaitaṁ nāpi cādvaitaṁ liṅgapūjādikaṁ na ca|
Na cāpi tatparityāgo niṣparigrahatāpi vā||214||
Saparigrahatā vāpi jaṭābhasmādisaṅgrahaḥ|
Tattyāgo na vratādīnāṁ caraṇācaraṇaṁ ca yat||215||
Kṣetrādisampraveśaśca samayādiprapālanam|
Parasvarūpaliṅgādi nāmagotrādikaṁ ca yat||216||
Nāsminvidhīyate kiñcinna cāpi pratiṣidhyate|
Vihitaṁ sarvamevātra pratiṣiddhamathāpi ca||217||
Kiṁ tvetadatra deveśi niyamena vidhīyate|
Tattve cetaḥ sthirīkāryaṁ suprasannena yoginā||218||
Tacca yasya yathaiva syātsa tathaiva samācaret|
Tattve niścalacittastu bhuñjāno viṣayānapi||219||
Na saṁspṛśyeta doṣaiḥ sa padmapatramivāmbhasā|
Viṣāpahārimantrādisannaddho bhakṣayannapi||220||
Viṣaṁ na muhyate tena tadvadyogī mahāmatiḥ|
Aśuddhaṁ hi kathaṁ nāma dehādyaṁ pāñcabhautikam||221||
Prakāśatātirikte kiṁ śuddhyaśuddhī hi vastunaḥ|
Aśuddhasya ca bhāvasya śuddhiḥ syāttādṛśaiva kim||222||
Anyonyāśrayavaiyarthyānavasthā itthamatra hi|
Pṛthivī jalataḥ śuddhyejjalaṁ dharaṇitastathā||223||
Anyonyāśrayatā seyamaśuddhatve'pyayaṁ kramaḥ|
Aśuddhājjalataḥ śuddhyeddhareti vyarthatā bhavet||224||
Vāyuto vāriṇo vāyostejasastasya vānyataḥ|
Bahurūpādikā mantrāḥ pāvanātteṣu śuddhatā||225||
Mantrāḥ svabhāvataḥ śuddhā yadi te'pi na kiṁ tathā|
Śivātmatā teṣu śuddhiryadi tatrāpi sā na kim||226||

Here (atra), in the eighteenth chapter (of Mālinīvijayatantra) (paṭale aṣṭādaśe), the Lord --i.e. Śiva-- (nāthaḥ) explained (abhyadhāt) the proper behavior (samācāram):

'Here (atra) there is neither (na) purity (śuddhiḥ) nor (na ca) impurity (aśuddhiḥ), nor (na) (any) discussion about what to eat, etc. (bhakṣya-ādi-vicāraṇam). There is neither (na) dualism (dvaitam) nor (na api ca) non-dualism (advaitam), nor (na ca) worship of Liṅga and such (liṅga-pūjā-ādikam). There is not even (na ca api) renunciation of that --of the worship of Liṅga-- (tad-parityāgaḥ), or even (api vā) (there is neither) to have no property --or 'not to accept'-- (niṣparigrahatā) nor --lit. or-- (vā api) to have property --or 'to accept'-- (saparigrahatā), (nor) to wear twisted hair locks, ashes, etc. (jaṭā-bhasma-ādi-saṅgrahaḥ). There is not (either) (na) renunciation of that --of to wear twisted hair locks, ashes, etc.-- (tad-tyāgaḥ). There is no (na) observance or non-observance (caraṇa-acaraṇaṁ ca yad) of vows and so on (vrata-ādīnām)'.

'To enter into places of pilgrimage (kṣetra-ādi-sampraveśaḥ), the protection of an established rule of conduct (samaya-ādi-prapālanam), the Liṅga whose nature is the Highest Reality, etc. (para-svarūpa-liṅga-ādi) and (ca) that which (yad) (is) initiation name, spiritual clan, etc. (nāma-gotra-ādikam ca yad). With respect to this --to all the things mentioned before-- (asmin), there is nothing (na... kiñcid) which is prescribed (vidhīyate) or even (na ca api) forbidden (pratiṣidhyate). Everything (sarvam eva) here (atra) (is) prescribed (vihitam) and (atha api ca) forbidden (pratiṣiddham)'.

'However (kim tu), oh Ruler of the gods --an epithet for the Goddess-- (deva-īśi), this (etad) here (atra) is prescribed (vidhīyate) as obligatory (niyamena): The mind (cetas) must be firmly established (sthirīkāryam) in the Supreme Principle (tattve) on the part of the very pure Yogī (suprasannena yoginā) --i.e. the very pure Yogī must firmly establish his mind in the Supreme Principle--. And (ca) as (yathā eva) that (rule) (tad) is (syāt) for him (yasya), (therefore,) he (saḥ) should behave (samācaret) in that way (tathā eva)'.

'He whose mind is firmly concentrated (niścala-cittaḥ tu) on the Supreme Principle (tattve), even (api) while consuming (bhuñjānaḥ) poisons --lit. objects-- (viṣayān), is not touched --i.e. affected-- (na saṁspṛśyeta... saḥ) by any bad consequences (doṣaiḥ), just as (iva) the petal(s) of a lotus (padma-patram) (are not touched) by water (ambhasā). The one who is fully equipped with mantra-s to take away poison, etc. (viṣa-apahāri-mantra-ādi-sannaddhaḥ), even (api) consuming (bhakṣayan) poison (viṣam) is not bewildered (na muhyate) by it (tena). The Yogī (yogī) with a great understanding (mahā-matiḥ) (is) like that (tadvat)' --end of the quote from Mālinīvijayatantra--.

How then (katham nāma) (could) something which is composed of the five gross elements (pāñcabhautikam) such as body, etc. (deha-ādyam) be impure (aśuddham)? Apart from Light (prakāśatā-atirikte), what (kim) is purity and impurity (śuddhi-aśuddhī hi) of a thing (vastunaḥ)? And (ca) what (kim) is (syāt) that --lit. such-- (tādṛśā eva) purification (śuddhiḥ) of an impure positive entity --an entity that exists-- (aśuddhasya... bhāvasya)? Because (hi) (if the process is) here (atra) in this way (ittham), (there would be) a vicious circle --lit. mutual or reciprocal support--, uselessness and an endless series of statements --i.e. regressus ad infinitum-- (anyonya-āśraya-vaiyarthya-anavasthā). (To think that) earth (pṛthivī) could be purified (śuddhyet) by water (jalataḥ) as well as (tathā) (to think that) water (jalam) (could be purified) by earth (dharaṇitaḥ) (is) that very thing (sā iyam) a vicious circle (anyonya-āśrayatā). (Why? Because) this (ayam) succession (kramaḥ) (continues) in the state of impurity (aśuddhatve api). (And to think that) 'the earth' (dharā iti) could be purified (śuddhyet) by impure water (aśuddhāt jalataḥ) would imply --lit. would be-- (bhavet) uselessness (vyarthatā). (Finally, an endless series of statements would be to think that there is purification) of water (vāriṇaḥ) by air (vāyutaḥ), of air (vāyoḥ) by fire (tejasaḥ), or (vā) of that one --of fire-- (tasya) by another (thing) (anyataḥ).

(If one considers that in the case of the) mantra-s (mantrāḥ) (such as) Bahurūpa, etc. (bahu-rūpa-ādikā), (which are sounds based on the five gross elements such as space, etc., there is) naturally --lit. 'through a means of purification', but Jayaratha in his commentary interprets it as 'svabhāvatas' or 'naturally'-- (pāvanāt) a state of purity (śuddhatā) in them (teṣu), (therefore,) if (yadi) the mantra-s (mantrāḥ) (are) naturally (svabhāvatas) pure (śuddhāḥ), (then) why (kim) can they --i.e. the five gross elements such as space, etc.-- not also be (te api na) like that (tathā) --viz. pure like the mantra-s themselves--?. (Or) if (yadi) the identity with Śiva (śiva-ātmatā) (is the cause of) purification (śuddhiḥ) with reference to those (mantra-s) (teṣu), (then) why (kim) is it not --i.e. that purification-- (sā na) in them --in the five gross elements-- (tatra) too (api)?||213-226||

Without any notes of explanation yet


 श्लोक २२७-२३२

शिवात्मत्वापरिज्ञानं न मन्त्रेषु धरादिवत्।
ते तेन शुद्धा इति चेत्तज्ज्ञप्तिस्तर्हि शुद्धता॥२२७॥

Śivātmatvāparijñānaṁ na mantreṣu dharādivat|
Te tena śuddhā iti cettajjñaptistarhi śuddhatā||227||

(If someone objects like this:) 'If (ced) (one considers that,) with respect to mantra-s (mantreṣu), there is no (na) absence of perception of (their) identity with Śiva (śiva-ātmatva-aparijñānam) as in the case of the earth element, etc. (dharā-ādivat), (therefore, one will realize that) they --the mantra-s-- (te) are pure (śuddhāḥ) due to that (fact) (tena... iti)'. (To refute this, the answer would be the following:) Then (tarhi) purity (śuddhatā) (would just be) the understanding of that (identity with Śiva) (tad-jñaptiḥ)||227||

Without any notes of explanation yet

योगिनं प्रति सा चास्ति भावेष्विति विशुद्धता।
ननु चोदनया शुद्ध्यशुद्ध्यादिकविनिश्चयः॥२२८॥

Yoginaṁ prati sā cāsti bhāveṣviti viśuddhatā|
Nanu codanayā śuddhyaśuddhyādikaviniścayaḥ||228||

But (ca) with regard to (prati) the Yogī (yoginam), that --i.e. the understanding of that identity with Śiva-- (sā) exists (asti) 'with reference to (all) the positive entities --all that exists-- (bhāveṣu iti)'. (Therefore, in the view of this Yogī, there is) purity (viśuddhatā) (in all of them). An objection (nanu): The settled opinion about purity, impurity, etc. (śuddhi-aśuddhi-ādika-viniścayaḥ) is based on scriptural injunction (codanayā) --the objector refers to a Vedic injunction--||228||

Without any notes of explanation yet

इत्थमस्तु तथाप्येषा चोदनैव शिवोदिता।
का स्यात्सतीति चेदेतदन्यत्र प्रवितानितम्॥२२९॥

Itthamastu tathāpyeṣā codanaiva śivoditā|
Kā syātsatīti cedetadanyatra pravitānitam||229||

I agree --lit. be it so-- (ittham astu), even so --i.e. nevertheless-- (tathā api) this (eṣā) scriptural injunction (codanā eva) (I am speaking about) has been proclaimed by Śiva (śiva-uditā). If (ced) (the objector asked me: 'Then) what (injunction) (kā) is (syāt) the true one (satī iti)?', (my answer would be:) This (etad) (is) developed (pravitānitam) elsewhere (anyatra) (in this book)||229||

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वैदिक्या बाधितेयं चेद्विपरीतं न किं भवेत्।
सम्यक्चेन्मन्यसे बाधो विशिष्टविषयत्वतः॥२३०॥

अपवादेन कर्तव्यः सामान्यविहिते विधौ।
शुद्ध्यशुद्धी च सामान्यविहिते तत्त्वबोधिनि॥२३१॥

पुंसि ते बाधिते एव तथा चात्रेति वर्णितम्।
नार्थवादादिशङ्का च वाक्ये माहेश्वरे भवेत्॥२३२॥

Vaidikyā bādhiteyaṁ cedviparītaṁ na kiṁ bhavet|
Samyakcenmanyase bādho viśiṣṭaviṣayatvataḥ||230||
Apavādena kartavyaḥ sāmānyavihite vidhau|
Śuddhyaśuddhī ca sāmānyavihite tattvabodhini||231||
Puṁsi te bādhite eva tathā cātreti varṇitam|
Nārthavādādiśaṅkā ca vākye māheśvare bhavet||232||

If (ced) (the objector said that) this (Śiva's scriptural injunction) (iyam) (is) refuted (bādhitā) by the Vedic one (vaidikyā), (I would ask:) Why (kim) could it not be (na... bhavet) the opposite (viparītam)? If (ced) you --i.e. the detractor-- rightly thought (samyak... manyase) (about this topic, you would see that) refutation (bādhaḥ) with reference to a rule which is generically prescribed (sāmānya-vihite vidhau) is to be made (kartavyaḥ) by means of an 'apavāda' or 'exception' (apavādena) whose sphere of influence is something in particular (viśiṣṭa-viṣayatvataḥ).

Also (ca), with respect to the generic (rule) (sāmānya-vihite), purity and impurity (śuddhi-aśuddhī... te), in the case of a person who knows the Supreme Principle (tattva-bodhini puṁsi), are refuted (bādhite) indeed (eva). (The cause of this is as follows:) It has been described (varṇitam) 'like this (tathā ca) here --in this book, in the previous stanza 213 which contains a quote from Mālinīvijayatantra-- (atra iti)'.

And (ca) (consequently,) with regard to the statement by the Great Lord (in that stanza 213 with the quote extracted from Mālinīvijayatantra) (vākye māheśvare), there is no (na... bhavet) doubt related to 'arthavāda' --lit. explanation of the meaning of any precept--, etc. (arthavāda-ādi-śaṅkā)||230-232||

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 श्लोक २३३-२४२

अबुद्धिपूर्वं हि तथा संस्थिते सततं भवेत्।
व्योमादिरूपे निगमे शङ्का मिथ्यार्थतां प्रति॥२३३॥

Abuddhipūrvaṁ hi tathā saṁsthite satataṁ bhavet|
Vyomādirūpe nigame śaṅkā mithyārthatāṁ prati||233||

Similarly (tathā), there could be (bhavet) a doubt (śaṅkā) regarding (prati) the false meaning (mithyā-arthatām) in the Veda-s (nigame) —whose nature is ether, etc. (vyoma-ādi-rūpe)—, which are constantly established (saṁsthite satatam) as not composed by a (human) intellect (a-buddhi-pūrvam) indeed (hi)||233||

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शास्त्रात्मना स्थितो देवो मिथ्यात्वं क्वापि नार्हति॥२३४॥

Śāstrātmanā sthito devo mithyātvaṁ kvāpi nārhati||234||

God --i.e. Śiva-- (devaḥ), who is completely full of manifoldness of the unlimited Consciousness (anavacchinna-vijñāna-vaiśvarūpya-sunirbharaḥ) (and who) remains (sthitaḥ) in the form of (His) scriptures (śāstra-ātmanā), cannot be accused --lit. He does not deserve-- (na arhati) of falsehood (mithyātvam) anywhere (kva api)||234||

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इच्छावान्भावरूपेण यथा तिष्ठासुरीश्वरः।
तत्स्वरूपाभिधानेन तिष्ठासुः स तथा स्थितः॥२३५॥

Icchāvānbhāvarūpeṇa yathā tiṣṭhāsurīśvaraḥ|
Tatsvarūpābhidhānena tiṣṭhāsuḥ sa tathā sthitaḥ||235||

Just as (yathā) the Lord (īśvaraḥ) is desirous of remaining (icchāvān... tiṣṭhāsuḥ) in the form of objects (bhāva-rūpeṇa), so also (saḥ) He (saḥ) appears --lit. stands-- (sthitaḥ) as (desirous of) remaining (tiṣṭhāsuḥ) (in the form of) that which is called the essential nature of those (objects) --i.e. in the form of the Subject-- (tad-svarūpa-abhidhānena)||235||

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अर्थवादोऽपि यत्रान्यविध्यादिमुखमीक्षते।
तत्रास्त्वसत्यः स्वातन्त्र्ये स एव तु विधायकः॥२३६॥

Arthavādo'pi yatrānyavidhyādimukhamīkṣate|
Tatrāstvasatyaḥ svātantrye sa eva tu vidhāyakaḥ||236||

Where (yatra) 'arthavāda' or explanation of the meaning (arthavādaḥ api) depends --lit. beholds the face-- on another rule, etc. (anya-vidhi-ādi-mukham īkṣate), there (tatra) it may be acceptable --lit. be it so-- (astu) (even if) it is false (asatyaḥ). But (tu) if it acts independently --lit. in freedom-- (svātantrye), it --the arthavāda-- (saḥ eva) contains an injunction (vidhāyakaḥ)||236||

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विधिवाक्यान्तरे गच्छन्नङ्गभावमथापि वा।
न निरर्थक एवायं सन्निधेर्गजडादिवत्॥२३७॥

Vidhivākyāntare gacchannaṅgabhāvamathāpi vā|
Na nirarthaka evāyaṁ sannidhergajaḍādivat||237||

Optionally (atha api vā), (one might think that) this (explanation of the meaning) (ayam) is not (na) useless (nirarthakaḥ) really (eva) when it becomes a member --i.e. when it depends on-- (gacchan aṅga-bhāvam) in another rule --lit. in another declaration of a rule-- (vidhi-vākya-antare). (Why?) Because of contiguity (sannidheḥ), like in ga, ja, ḍa, etc. (gajaḍa-ādi-vat)||237||

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स्वार्थप्रत्यायनं चास्य स्वसंवित्त्यैव भासते।
तदपह्नवनं कर्तुं शक्यं विधिनिषेधयोः॥२३८॥

Svārthapratyāyanaṁ cāsya svasaṁvittyaiva bhāsate|
Tadapahnavanaṁ kartuṁ śakyaṁ vidhiniṣedhayoḥ||238||

And (ca) it is obvious, according to one's own experience (sva-saṁvittyā eva bhāsate), that in the case of this (arthavāda) (asya) (there is) an explanation of its own meaning --i.e. the arthavāda has also a meaning of its own-- (sva-artha-pratyāyanam). (If there is) denial of that --viz. that the arthavāda can have a meaning by itself-- (tad-apahnavanam), (then) it is possible (śakyam) to do (kartum) (the same thing) with a prescription and a prohibition (vidhi-niṣedhayoḥ)||238||

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युक्तिश्चात्रास्ति वाक्येषु स्वसंविच्चाप्यबाधिता।
या समग्रार्थमाणिक्यतत्त्वनिश्चयकारिणी॥२३९॥

Yuktiścātrāsti vākyeṣu svasaṁviccāpyabādhitā|
Yā samagrārthamāṇikyatattvaniścayakāriṇī||239||

As regards the express statements (occurring in Veda-s) (vākyeṣu), reasoning (yuktiḥ ca) (or) that which (yā), (for example,) produces certainty about the true nature of a gem in all its details (samagra-artha-māṇikya-tattva-niścaya-kāriṇī), is (asti) confirmed (abādhitā) even (ca api) from one's own experience (sva-saṁvid)||239||

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मृतदेहेऽथ देहोत्थे या चाशुद्धिः प्रकीर्तिता।
अन्यत्र नेति बुद्ध्यन्तामशुद्धं संविदश्च्युतम्॥२४०॥

संवित्तादात्म्यमापन्नं सर्वं शुद्धमतः स्थितम्।
श्रीमद्वीरावलौ चोक्तं शुद्ध्यशुद्धिनिरूपणे॥२४१॥

सर्वेषां वाहको जीवो नास्ति किञ्चिदजीवकम्।
यत्किञ्चिज्जीवरहितमशुद्धं तद्विजानत॥२४२॥

Mṛtadehe'tha dehotthe yā cāśuddhiḥ prakīrtitā|
Anyatra neti buddhyantāmaśuddhaṁ saṁvidaścyutam||240||
Saṁvittādātmyamāpannaṁ sarvaṁ śuddhamataḥ sthitam|
Śrīmadvīrāvalau coktaṁ śuddhyaśuddhinirūpaṇe||241||
Sarveṣāṁ vāhako jīvo nāsti kiñcidajīvakam|
Yatkiñcijjīvarahitamaśuddhaṁ tadvijānata||242||

Moreover (atha), it is well known (prakīrtitā) that (in the Vedic scriptures) impurity (aśuddhiḥ) (is) that which (yā) (is) in a dead body (mṛta-dehe) and (ca) which comes out of (such a) body (deha-utthe). (And this impurity) 'is not (na) elsewhere --i.e. in a living body-- (anyatra... iti)'. (As a result,) that which is impure (aśuddham) should be thought (buddhyantām) to be deprived of (cyutam) Consciousness (saṁvidaḥ).

Therefore (atas), all (sarvam) that has achieved (āpannam) identity with Consciousness (saṁvid-tādātmyam) is pure (śuddham... athitam). Regarding (this) investigation about purity and impurity (śuddhi-aśuddhi-nirūpaṇe), it has been said (uktam) in venerable Vīrāvalītantra (śrīmat-vīrāvalau): 'Life (jīvaḥ) is the bearer or carrier (vāhakaḥ) of everything and everybody (sarveṣām). There is (asti) nothing (na... kiñcid) which is devoid of Life (ajīvakam). Anything whatsoever (yad kiñcid) (which could be) without Life (jīva-rahitam), you should consider (vijānata) that (tad) to be impure (aśuddham)'||240-242||

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 श्लोक २४३-२५०

तस्माद्यत्संविदो नातिदूरे तच्छुद्धिमावहेत्।
अविकल्पेन भावेन मुनयोऽपि तथाभवन्॥२४३॥

Tasmādyatsaṁvido nātidūre tacchuddhimāvahet|
Avikalpena bhāvena munayo'pi tathābhavan||243||

Therefore (tasmāt), (all) that (tad) which (yad) is not (na) too distant (ati-dūre) from Consciousness (saṁvidaḥ) leads toward --or brings-- (āvahet) purity (śuddhim). Through a state devoid of vikalpa-s --mental fluctuations-- (avikalpena bhāvena), the sages (of yore) (munayaḥ) also (api) had the same viewpoint (tathābhavan)||243||

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लोकसंरक्षणार्थं तु तत्तत्त्वं तैः प्रगोपितम्।
बहिः सत्स्वपि भावेषु शुद्ध्यशुद्धी न नीलवत्॥२४४॥

प्रमातृधर्म एवायं चिदैक्यानैक्यवेदनात्।
यदि वा वस्तुधर्मोऽपि मात्रपेक्षानिबन्धनः॥२४५॥

सौत्रामण्यां सुरा होतुः शुद्धान्यस्य विपर्ययः।
अनेन चोदनानां च स्ववाक्यैरपि बाधनम्॥२४६॥

क्वचित्सन्दर्शितं ब्रह्महत्याविधिनिषेधवत्।
भक्ष्यादिविधयोऽप्येनं न्यायमाश्रित्य चर्चिताः॥२४७॥

Lokasaṁrakṣaṇārthaṁ tu tattattvaṁ taiḥ pragopitam|
Bahiḥ satsvapi bhāveṣu śuddhyaśuddhī na nīlavat||244||
Pramātṛdharma evāyaṁ cidaikyānaikyavedanāt|
Yadi vā vastudharmo'pi mātrapekṣānibandhanaḥ||245||
Sautrāmaṇyāṁ surā hotuḥ śuddhānyasya viparyayaḥ|
Anena codanānāṁ ca svavākyairapi bādhanam||246||
Kvacitsandarśitaṁ brahmahatyāvidhiniṣedhavat|
Bhakṣyādividhayo'pyenaṁ nyāyamāśritya carcitāḥ||247||

But (tu), to protect the world (loka-saṁrakṣaṇa-artham), that (tad) truth --this duality in Consciousness about purity and impurity-- (tattvam) was kept secret (pragopitam) by them --by the sages of yore-- (taiḥ). Purity and impurity (śuddhi-aśuddhī) (are) in the positive entities that exist (satsu api bhāveṣu) outside (bahis), (but) not (na), (for example,) like the blue color (nīla-vat). This (duality of purity and impurity) (ayam) (is rather) only (eva) an attribute of the subject (pramātṛ-dharmaḥ) on his perceiving unity or absence of unity with regard to Consciousness (cit-aikya-anaikya-vedanāt).

Or (vā) if (yadi) (this duality of purity and impurity was) an attribute of the object (vastu-dharmaḥ api), (it would be anyway) based on a dependence upon the subject (mātṛ-apekṣā-nibandhanaḥ). In the Sautrāmaṇī ritual (sautrāmaṇyām), wine (surā) (is) pure (śuddhā) to the 'hotā' priest --the one offering oblations-- (hotuḥ) (but) the opposite (viparyayaḥ) to another (person) (anyasya).

Through this (reasoning) (anena), the refutation (bādhanam) of scriptural injunctions (codanānām) by means of exceptions (sva-vākyaiḥ api) somewhere --i.e. in the sphere of influence of general rules-- (kvacid) (is clearly) shown (sandarśitam), like the prohibition and the prescription about killing a priest (brahma-hatyā-vidhi-niṣedhavat) --e.g. nobody must kill a priest, but another priest can do it if it is necessary--. Even (api) the prescriptions about what to eat, etc. (bhakṣya-ādi-vidhayaḥ) are to be considered --i.e. understood-- (carcitāḥ) by having recourse to (āśritya) this method (enam nyāyam) (too)||244-247||

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सर्वज्ञानोत्तरादौ च भाषते स्म महेश्वरः।

उत्तरोत्तरवैशिष्ट्यात् पूर्वपूर्वप्रबाधकम्।
न शैवं वैष्णवैर्वाक्यैर्बाधनीयं कदाचन॥२४९॥

वैष्णवं ब्रह्मसम्भूतैर्नेत्यादि परिचर्चयेत्।
बाधते यो वैपरीत्यात्स मूढः पापभाग्भवेत्॥२५०॥

Sarvajñānottarādau ca bhāṣate sma maheśvaraḥ|
Uttarottaravaiśiṣṭyāt pūrvapūrvaprabādhakam|
Na śaivaṁ vaiṣṇavairvākyairbādhanīyaṁ kadācana||249||
Vaiṣṇavaṁ brahmasambhūtairnetyādi paricarcayet|
Bādhate yo vaiparītyātsa mūḍhaḥ pāpabhāgbhavet||250||

In Sarvajñānottaratantra, etc. (sarva-jñāna-uttara-ādau ca), the Great Lord (mahā-īśvaraḥ) said (bhāṣate sma):

'That which has been said by the limited beings, seers, gods, Brahmā, Viṣṇu, Rudra, etc. (nara-ṛṣi-deva-druhiṇa-viṣṇu-rudra-ādi-udīritam) refutes each of the preceding ones --e.g. the seers refute what the limited beings say, the gods refute what the seers say, etc.-- (pūrva-pūrva-prabādhakam) due to an increasing --lit. higher and higher-- superiority (uttara-uttara-vaiśiṣṭyāt)'.

'The Śiva's (statements or rules) (śaivam) are never to be refuted (na... bādhanīyam kadācana) by the Viṣṇu's statements or rules (vaiṣṇavaiḥ vākyaiḥ). (In turn,) one should consider or understand (paricarcayet) that the Viṣṇu's (statements or rules) (vaiṣṇavam) are not (refuted) (na) by the (statements or rules) generated by Brahmā --i.e. by the Vedic statements or rules-- (brahma-sambhūtaiḥ), and so on (iti ādi)'.

'He (saḥ) who (yaḥ) resists (bādhate) (this teaching), in opposition (vaiparītyāt), is (bhavet) an infatuated and sinful person (mūḍhaḥ pāpabhāk)'||248-250||

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 श्लोक २५१-२६४

तस्मान्मुख्यतया स्कन्द लोकधर्मान्न चाचरेत्।
नान्यशास्त्रसमुद्दिष्टं स्रोतस्युक्तं निजे चरेत्॥२५१॥

Tasmānmukhyatayā skanda lokadharmānna cācaret|
Nānyaśāstrasamuddiṣṭaṁ srotasyuktaṁ nije caret||251||

'Therefore (tasmāt), oh Skanda --epithet for Kārttikeya-- (skanda), one should not observe (na ca ācaret) the conventions of the world (loka-dharmān) as something important --viz. as if those conventions were important-- (mukhyatayā). One should not observe (na... caret) what has been mentioned in other scriptures (anya-śāstra-samuddiṣṭam), (but) one should observe (caret) what has been said (uktam) in one's own tradition --lit. in one's own stream-- (srotasi... nije)'||251||

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यतो यद्यपि देवेन वेदाद्यपि निरूपितम्।
तथापि किल सङ्कोचभावाभावविकल्पतः॥२५२॥

Yato yadyapi devena vedādyapi nirūpitam|
Tathāpi kila saṅkocabhāvābhāvavikalpataḥ||252||

'Because (yatas), even if (yadi api) (the group of scriptures of other traditions such as) Veda-s, etc. (veda-ādi api) has been established (nirūpitam) by God (devena), yet (tathā api) there is, (regarding the scriptures,) the distinction according to the presence or absence of limitation (saṅkoca-bhāva-abhāva-vikalpataḥ) indeed (kila)'||252||

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सङ्कोचतारतम्येन पाशवं ज्ञानमीरितम्।
विकासतारतम्येन पतिज्ञानं तु बाधकम्॥२५३॥

Saṅkocatāratamyena pāśavaṁ jñānamīritam|
Vikāsatāratamyena patijñānaṁ tu bādhakam||253||

'When there are different degrees of limitation --a spreading out of duality-- (saṅkoca-tāratamyena), knowledge (present in such scriptures) (jñānam) is said to be (īritam) relating to a limited being (pāśavam). But (tu) when there are different degrees of expansion --a spreading out of non-duality-- (vikāsa-tāratamyena), (it is) Knowledge of the Lord (pati-jñānam), which opposes to (knowledge of the limited being) (bādhakam)'||253||

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इदं द्वैतमिदं नेति परस्परनिषेधतः।
मायीयभेदक्लृप्तं तत्स्यादकाल्पनिके कथम्॥२५४॥

Idaṁ dvaitamidaṁ neti parasparaniṣedhataḥ|
Māyīyabhedakḷptaṁ tatsyādakālpanike katham||254||

(Since statements such as:) 'This (idam) (is) duality (dvaitam), this (idam) is not (duality) (na iti)' deny each other --lit. since there is mutual denial-- (paraspara-niṣedhataḥ), (all that) has been invented --i.e. its real nature is just imagination-- by the differentiation of Māyā (māyīya-bheda-kḷptam). How (katham) could that be (applicable) (tad syāt) to a Reality which is not artificial --i.e. which is not the product of imagination-- (akālpanike)?||254||

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उक्तं भर्गशिखायां च मृत्युकालकलादिकम्।
द्वैताद्वैतविकल्पोत्थं ग्रसते कृतधीरिति॥२५५॥

Uktaṁ bhargaśikhāyāṁ ca mṛtyukālakalādikam|
Dvaitādvaitavikalpotthaṁ grasate kṛtadhīriti||255||

It has been said (uktam) in Bhargaśikhātantra (bhargaśikhāyām ca): 'The Yogī who possesses (this) Knowledge, which has been attained through a penetration into the thoughtless Supreme Consciousness (kṛta-dhīḥ), devours (grasate) death, Kāla --notion of time generated by limitation regarding Bliss--, Kalā --limitation regarding Action--, etc. (mṛtyu-kāla-kalā-ādikam), born from vikalpa-s or mental fluctuations of duality and non-duality (dvaita-advaita-vikalpa-uttham)||255||

Without any notes of explanation yet

सिद्धान्ते लिङ्गपूजोक्ता विश्वाध्वमयताविदे।
कुलादिषु निषिद्धासौ देहे विश्वात्मताविदे॥२५६॥

इह सर्वात्मके कस्मात्तद्विधिप्रतिषेधने।
नियमानुप्रवेशेन तादात्म्यप्रतिपत्तये॥२५७॥

जटादि कौले त्यागोऽस्य सुखोपायोपदेशतः।
व्रतचर्या च मन्त्रार्थतादात्म्यप्रतिपत्तये॥२५८॥

तन्निषेधस्तु मन्त्रार्थसार्वात्म्यप्रतिपत्तये।
क्षेत्रपीठोपपीठेषु प्रवेशो विघ्नशान्तये॥२५९॥

मन्त्राद्याराधकस्याथ तल्लाभायोपदिश्यते।
क्षेत्रादिगमनाभावविधिस्तु स्वात्मनस्तथा॥२६०॥

वैश्वरूप्येण पूर्णत्वं ज्ञातुमित्यपि वर्णितम्।
समयाचारसद्भावः पाल्यत्वेनोपदिश्यते॥२६१॥

भेदप्राणतया तत्तत्त्यागात्तत्त्वविशुद्धये।
समयादिनिषेधस्तु मतशास्त्रेषु कथ्यते॥२६२॥

निर्मर्यादं स्वसम्बोधं सम्पूर्णं बुद्ध्यतामिति।
परकीयमिदं रूपं ध्येयमेतत्तु मे निजम्॥२६३॥

ज्वालादिलिङ्गं चान्यस्य कपालादि तु मे निजम्।
आदिशब्दात्तपश्चर्यावेलातिथ्यादि कथ्यते॥२६४॥

Siddhānte liṅgapūjoktā viśvādhvamayatāvide|
Kulādiṣu niṣiddhāsau dehe viśvātmatāvide||256||
Iha sarvātmake kasmāttadvidhipratiṣedhane|
Niyamānupraveśena tādātmyapratipattaye||257||
Jaṭādi kaule tyāgo'sya sukhopāyopadeśataḥ|
Vratacaryā ca mantrārthatādātmyapratipattaye||258||
Tanniṣedhastu mantrārthasārvātmyapratipattaye|
Kṣetrapīṭhopapīṭheṣu praveśo vighnaśāntaye||259||
Mantrādyārādhakasyātha tallābhāyopadiśyate|
Kṣetrādigamanābhāvavidhistu svātmanastathā||260||
Vaiśvarūpyeṇa pūrṇatvaṁ jñātumityapi varṇitam|
Samayācārasadbhāvaḥ pālyatvenopadiśyate||261||
Bhedaprāṇatayā tattattyāgāttattvaviśuddhaye|
Samayādiniṣedhastu mataśāstreṣu kathyate||262||
Nirmaryādaṁ svasambodhaṁ sampūrṇaṁ buddhyatāmiti|
Parakīyamidaṁ rūpaṁ dhyeyametattu me nijam||263||
Jvālādiliṅgaṁ cānyasya kapālādi tu me nijam|
Ādiśabdāttapaścaryāvelātithyādi kathyate||264||

In Śaivasiddhānta (siddhānte), worship of Liṅga (liṅga-pūjā) is prescribed --lit. it is said-- (uktā) to know the composition of the courses of the universe (viśva-adhva-mayatā-āvide). (However,) in the Kula school and so on (kula-ādiṣu), that (worship of Liṅga) (asau) (is) forbidden (niṣiddhā). (Why? Because according to Kula, etc.) to know the nature of the universe (viśva-ātmatā-āvide) (one should focus) on the body (dehe).

(Nevertheless,) here --in Trika Shaivism-- (iha), why (kasmāt) should there be prescription or prohibition of that --of Liṅga worship-- (tad-vidhi-pratiṣedhane) when (Trika) comprehends --i.e. contains-- all (sarva-ātmake)?

(In Śaivasiddhānta,) due to the practice of restrictions --lit. due to an entrance into restrictions-- (niyama-anupraveśena), twisted hair locks, etc. (jaṭā-ādi) (are required) to attain identification (with Śiva) (tādātmya-pratipattaye). (Anyway,) in Kaula --in the Kula school-- (kaule), due to the teaching of easy means (sukha-upāya-padeśataḥ), the abandonment (tyāgaḥ) of this --viz. of the restrictions which have to do with wearing twisted hair locks, etc.-- (asya) (is prescribed).

And (ca) (in Śaivasiddhānta,) the observance of vows (vrata-caryā) is for achieving identification with the meaning of the mantra (mantra-artha-tādātmya-pratipattaye). But (tu), (in the Kula school, there is) prohibition of (such) vows (tad-niṣedhaḥ) in order to acquire the universality --i.e. unity with the universe-- of the meaning of the mantra (mantra-artha-sārvātmya-pratipattaye).

(In Śaivasiddhānta,) entry (praveśaḥ) into places of conjunction --lit. fields--, seats and secondary seats --sanctuaries of the Goddess-- (kṣetra-pīṭha-upapīṭheṣu) is taught (upadiśyate) for removing obstacles (vighnaśāntaye) and, moreover (atha), for the one worshiping a mantra, etc. to obtain that --to get a mantra, etc. there, in those places of conjunction, etc.-- (mantra-ādi-ārādhakasya tad-lābhāya).

However (tu), the rule about not going to places of conjunction, etc. (kṣetra-ādi-gamana-abhāva-vidhiḥ) has also been described (api varṇitam) 'in order to know (jñātum) Fullness (pūrṇatvam) through the universality (vaiśvarūpyeṇa) of one's own Self (sva-ātmanaḥ) in the aforesaid way --lit. so-- (tathā... iti)'.

(In Śaivasiddhānta,) the truth about observing an established rule of conduct (samaya-ācāra-sadbhāvaḥ) is taught (upadiśyate) as something that it must be protected (pālyatvena). (What is it taught for?) For purifying the Truth (tattva-viśuddhaye) by (gradually) abandoning those various (rules) (tad-tad-tyāgāt) animated by duality (bheda-prāṇatayā).

But (tu) in the scriptures of Mata system --which are characterized by uniformity-- (mata-śāstreṣu), the prohibition of established rules of conduct, etc. (samaya-ādi-niṣedhaḥ) is mentioned --i.e. is prescribed-- (kathyate). (Why? 'Because) one's own Consciousness --viz. the Supreme Principle-- (sva-bodham) should be understood (buddhyatām) to be Boundless --i.e. unrestrained-- (nirmaryādam) (and) Full --viz. this Consciousness does not depend on another-- (sampūrṇam... iti)'.

This (idam) form (rūpam) belonging to another (parakīyam) (is) the object of meditation (dhyeyam), but (tu) this (meditator or subject) (etad) that remains in my body --lit. one's own-- (nijam) (is) mine (me). And (ca) the Liṅga (called) Flame, etc. (jvāla-ādi-liṅgam) is of another (anyasya), but (tu) the skull, etc. (kapāla-ādi) that remains in my body (nijam) (is) mine (me). By the word 'etc.' (in 'the Liṅga called Flame, etc.') (ādi-śabdāt), it is meant (kathyate) austerity --e.g. a fast regulated by the moon--, observances, astronomical moments --noon, midnight, etc.--, moon phases --e.g. the first day of lunar fortnight--, etc. (tapas-caryā-velā-tithi-ādi).||256-264||

Without any notes of explanation yet


 श्लोक २६५-२७१

नाम शक्तिशिवाद्यन्तमेतस्य मम नान्यथा।
गोत्रं च गुरुसन्तानो मठिकाकुलशब्दितः॥२६५॥

Nāma śaktiśivādyantametasya mama nānyathā|
Gotraṁ ca gurusantāno maṭhikākulaśabditaḥ||265||

In the case of this (follower of Śaivasiddhānta, also known as southern Shaivism) (etasya), the (initiation) name (nāma) ends in 'śakti', 'śiva', etc. (śakti-śiva-ādi-antam), and in my case --i.e. in the case of the followers of Trika Shaivism, also known as northern Shaivism-- (mama), it is not (na) otherwise (anyathā) --Śaivasiddhānta and Trika Shaivism agree with each other regarding this practice--. And (ca) the (spiritual) clan (gotram) —i.e. the uninterrupted series of Guru-s --the spiritual lineage-- (guru-santānaḥ)— is called (in two ways:) 'Maṭhikā' --lit. college-- and 'kula' --lit. seat of a community-- (maṭhikā-kula-śabditaḥ)||265||

Without any notes of explanation yet

श्रीसन्ततिस्त्र्यम्बकाख्या तदर्धामर्दसञ्ज्ञिता।
इत्थमर्धचतस्रोऽत्र मठिकाः शाङ्करे क्रमे॥२६६॥

युगक्रमेण कूर्माद्या मीनान्ता सिद्धसन्ततिः।
आदिशब्देन च घरं पल्ली पीठोपपीठकम्॥२६७॥

मुद्रा छुम्मेति तेषां च विधानं स्वपरस्थितम्।
तादात्म्यप्रतिपत्त्यै हि स्वं सन्तानं समाश्रयेत्॥२६८॥

भुञ्जीत पूजयेच्चक्रं परसन्तानिना नहि।
एतच्च मतशास्त्रेषु निषिद्धं खण्डना यतः॥२६९॥

अखण्डेऽपि परे तत्त्वे भेदेनानेन जायते।
एवं क्षेत्रप्रवेशादि सन्ताननियमान्ततः॥२७०॥

नास्मिन्विधीयते तद्धि साक्षान्नौपयिकं शिवे।
न तस्य च निषेधो यन्न तत्तत्त्वस्य खण्डनम्॥२७१॥

Śrīsantatistryambakākhyā tadardhāmardasañjñitā|
Itthamardhacatasro'tra maṭhikāḥ śāṅkare krame||266||
Yugakrameṇa kūrmādyā mīnāntā siddhasantatiḥ|
Ādiśabdena ca gharaṁ pallī pīṭhopapīṭhakam||267||
Mudrā chummeti teṣāṁ ca vidhānaṁ svaparasthitam|
Tādātmyapratipattyai hi svaṁ santānaṁ samāśrayet||268||
Bhuñjīta pūjayeccakraṁ parasantāninā nahi|
Etacca mataśāstreṣu niṣiddhaṁ khaṇḍanā yataḥ||269||
Akhaṇḍe'pi pare tattve bhedenānena jāyate|
Evaṁ kṣetrapraveśādi santānaniyamāntataḥ||270||
Nāsminvidhīyate taddhi sākṣānnaupayikaṁ śive|
Na tasya ca niṣodho yanna tattattvasya khaṇḍanam||271||

In this way (ittham), the 'maṭhikā-s' --colleges-- (maṭhikāḥ) here (atra) —in the succession (of Guru-s) of Śaṅkara --Śiva-- (śāṅkare krame)—, (are) three and a half (in number) (ardha-catasraḥ): The Śrīnātha's (lineage) --the one of the 18 dualistic/non-dualistic Rudratantra-s-- (śrī-santatiḥ), the one called the Tryambakanātha's (lineage) --the one of the 64 non-dualistic Bhairavatantra-s-- (tryambaka-ākhyā), the one which is the half of that --of the Tryambakanātha's lineage-- (tad-ardhā), (and) the one whose name is the Āmardakanātha's (lineage) --the one of the 10 dualistic Śivatantra-s-- (āmarda-sañjñitā). (This) lineage of perfected ones --i.e. liberated beings-- (siddha-santatiḥ) (extends), over the succession of yuga-s --eras-- (yuga-krameṇa), from Kūrma-nātha, etc. (kūrma-ādyā) up to Mīnanātha (mīna-antā).

And (ca) by the word 'etc.' (occurring in stanza 216 after 'gotra' or 'spiritual clan') (ādi-śabdena), (it was meant:) 'House(s) --i.e. the residences of the plenipotentiary princes-- (gharam), small cottage(s) --viz. the place for begging-- (pallī), seats and secondary seats (pīṭha-upapīṭhakam), mudrā(s) --seals-- (mudrā) (and specially the) chummā-s --the secret places-- (chummā). The rule(s) (vidhānam) in the case of those (things) (teṣām ca) vary from one lineage to another (sva-para-sthitam).

To attain identification (with Śiva) (tādātmya-pratipattyai), one should undoubtedly take refuge (hi... samāśrayet) in his own lineage (svam santānam). One should not at all worship (and) enjoy (bhuñjīta pūjayet... nahi) the Cakra (cakram) along with members of another lineage (para-santāninā).

But (ca) this --i.e. the previous injunction that has to do with to accept and to reject-- (etad) (is) forbidden (niṣiddham) in the scriptures of Mata system --i.e. Siddhayogeśvarīmatatantra and others-- (mata-śāstreṣu). (Why?) Because (yataḥ), by means of this duality --by means of the duality created by the notion about the members of one's own lineage, the members of other lineages, etc., all of which is relating to accepting and rejecting-- (bhedena anena), an interruption or division (khaṇḍanā) in the unbroken Supreme Principle (akhaṇḍe api pare tattve) arises (jāyate).

Thus (evam), (all) that (tad), from entering into places of conjunction (kṣetra-praveśa-ādi) up to the restrictions with reference to lineages (santāna-niyama-antataḥ), is (na) not prescribed (vidhīyate) here --'in this scripture which has started', according to Jayaratha, or also 'in Trika Shaivism', according to myself-- (asmin). (Why?) Because (hi) it is not (na) a direct means (sākṣāt... aupayikam) to Śiva (śive). However (ca), there is not (na) its (tasya) prohibition (niṣedhaḥ) (either. Why?) Because (yad) it --i.e. entering into places of conjunction, etc.-- (tad) (does not stand for) an interruption or division (khaṇḍanam) of the (Supreme) Principle (tattvasya)||266-271||

Without any notes of explanation yet


 श्लोक २७२-२७९

विश्वात्मनो हि नाथस्य स्वस्मिन्रूपे विकल्पितौ।
विधिर्निषेधो वा शक्तौ न स्वरूपस्य खण्डने॥२७२॥

Viśvātmano hi nāthasya svasminrūpe vikalpitau|
Vidhirniṣedho vā śaktau na svarūpasya khaṇḍane||272||

Prescription(s) (vidhiḥ) or (vā) prohibition(s) (niṣedhaḥ) imagined/invented (vikalpitau) with respect to the essential nature (svasmin rūpe) of the Lord (nāthasya) —of the Self of the universe (viśva-ātmanaḥ hi)— are not (na) able (śaktau) to break (khaṇḍane) (the unity of) His essence (sva-rūpasya)||272||

Without any notes of explanation yet

परतत्त्वप्रवेशे तु यमेव निकटं यदा।
उपायं वेत्ति स ग्राह्यस्तदा त्याज्योऽथ वा क्वचित्॥२७३॥

न यन्त्रणात्र कार्येति प्रोक्तं श्रीत्रिकशासने।
समता सर्वदेवानामोवल्लीमन्त्रवर्णयोः॥२७४॥

आगमनां गतीनां च सर्वं शिवमयं यतः।
स ह्यखण्डितसद्भावं शिवतत्त्वं प्रपश्यति॥२७५॥

यो ह्यखण्डितसद्भावमात्मतत्त्वं प्रपद्यते।
केतकीकुसुमसौरभे भृशं भृङ्ग एव रसिको न मक्षिका।
भैरवीयपरमाद्वयार्चने कोऽपि रज्यति महेशचोदितः॥२७६॥

अस्मिंश्च यागे विश्रान्तिं कुर्वतां भवडम्बरः।
हिमानीव महाग्रीष्मे स्वयमेव विलीयते॥२७७॥

अलं वातिप्रसङ्गेन भूयसातिप्रपञ्चिते।
योग्योऽभिनवगुप्तोऽस्मिन्कोऽपि यागविधौ बुधः॥२७८॥

Paratattvapraveśe tu yameva nikaṭaṁ yadā|
Upāyaṁ vetti sa grāhyastadā tyājyo'tha vā kvacit||273||
Na yantraṇātra kāryeti proktaṁ śrītrikaśāsane|
Samatā sarvadevānāmovallīmantravarṇayoḥ||274||
Āgamanāṁ gatīnāṁ ca sarvaṁ śivamayaṁ yataḥ|
Sa hyakhaṇḍitasadbhāvaṁ śivatattvaṁ prapaśyati||275||
Yo hyakhaṇḍitasadbhāvamātmatattvaṁ prapadyate|
Ketakīkusumasaurabhe bhṛśaṁ bhṛṅga eva rasiko na makṣikā|
Bhairavīyaparamādvayārcane ko'pi rajyati maheśacoditaḥ||276||
Asmiṁśca yāge viśrāntiṁ kurvatāṁ bhavaḍambaraḥ|
Himānīva mahāgrīṣme svayameva vilīyate||277||
Alaṁ vātiprasaṅgena bhūyasātiprapañcite|
Yogyo'bhinavagupto'sminko'pi yāgavidhau budhaḥ||278||

But (tu) when (yadā) somewhere (on the spiritual path) (kvacid) one knows --i.e. one realizes-- (vetti) that a means (yam eva... upāyam) is close --viz. that a means gets closer-- (nikaṭam) in order to penetrate into the Supreme Principle (para-tattva-praveśe), then (tadā) that (means) (saḥ) is to be adopted (grāhyaḥ). Or else (atha vā), (if the situation is the opposite, then that means) is to be abandoned (tyājyaḥ). In venerable Trika system (śrī-trika-śāsane), it is said (proktam) that (iti) here (atra) no (na) interruption or division (of the Supreme Principle --in the form of accepting or rejecting--) (yantraṇā) has been made (kāryā).

(In Trika Shaivism,) there is equality (samatā) of all the deities (sarva-devānām), of the traditions --six lineages of knowledge-- and of the letters of the mantra-s (ovallī-mantra-varṇayoḥ), of the revealed scriptures --i.e. of the Tantra-s-- (āgamanām) and (ca) of the procedures (gatīnām). (Why?) Because (yatas) all (sarvam) is Śiva (śiva-mayam).

He (saḥ) certainly (hi) perceives (prapaśyati) the Principle of Śiva (śiva-tattvam) as the undivided Existence (akhaṇḍita-sadbhāvam) who (yaḥ) indeed (hi) attains --or takes refuge in-- (prapadyate) the Principle of the Self (ātma-tattvam) as the undivided Existence (akhaṇḍita-sadbhāvam) --i.e. who realizes that Śiva is the unbroken real Being of all--.

Only (eva) a bee (bhṛṅgaḥ) takes greatly delight (bhṛśam... rasikaḥ) in the fragrance of a flower of the Ketaka plant (ketakī-kusuma-saurabhe), not (na) a fly (makṣikā). (In the same way, only) someone (kaḥ api) who has been inspired/impelled by the Great Lord (mahā-īśa-coditaḥ) is attracted by (rajyati) the worship of the supreme non-dualism of Bhairava (bhairavīya-parama-advaya-arcane).

To the ones who find rest (viśrāntim kurvatām) in this sacrifice (asmin ca yāge), the great noise of Saṁsāra --Transmigration full of misery-- (bhava-ḍambaraḥ) is dissolved (vilīyate) by itself (svayam eva) like (iva) a mass of snow (himānī) in the intense summer heat (mahā-grīṣme).

Or (vā) enough (alam) with (the) unwarrantable stretch of (this) exposition about rules and principles (ati-prasaṅgena) as regards what has (already) been excessively explained in detail (bhūyasā ati-prapañcite). (Only) someone (kaḥ api) (who is) a sage (budhaḥ) who is entirely protected by praises (abhi-nava-guptaḥ) is fit (yogyaḥ) for this sacrificial performance --i.e. to perform this sacrifice-- (asmin... yāga-vidhau)||273-278||

Without any notes of explanation yet

इत्यनुत्तरपदप्रविकासे शाक्तमौपयिकमद्य विविक्तम्॥२७९॥
Ityanuttarapadapravikāse śāktamaupayikamadya viviktam||279||

Thus (iti), the means (aupayikam) pertaining to Śakti --viz. Śāktopāya-- (śāktam) has been investigated (viviktam) today (adya) for the expansion of the State of Anuttara --Śiva-- (anuttara-pada-pravikāse)||279||

Without any notes of explanation yet


 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.

For further information about Sanskrit, Yoga and Indian Philosophy; or if you simply want to comment, ask a question or correct a mistake, feel free to contact us: This is our e-mail address.

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