Sanskrit & Trika Shaivism (Magyar-Főoldal)

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 Tantrāloka (Tantraloka): Fejezet 5 - stanzák 1-159 - Nem duális kashmiri Shaivizmus

A korlátolt létező útja [Āṇavopāya] - Normál fordítás


 Bevezetés

photo 31 - NaṭarājaThis is the only set of stanzas (from the stanza 1 to the stanza 159) of the fifth chapter (called Naropāyaḥ).

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.

fel


 Stanzák 1 - 18

अथ श्रीतन्त्रालोके पञ्चममाह्निकम्।
Atha śrītantrāloke pañcamamāhnikam|

Here begins (atha) the fifth (pañcamam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|

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आणवेन विधिना परधाम प्रेप्सतामथ निरूप्यत एतत्॥१॥
Āṇavena vidhinā paradhāma prepsatāmatha nirūpyata etat||1||

For the ones who desire to obtain (prepsatām) the Supreme State (para-dhāma) through the method of the limited being (āṇavena vidhinā), now (atha) this (Āṇavopāya) (etad) is explained (nirūpyate)||1||

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विकल्पस्यैव संस्कारे जाते निष्प्रतियोगिनि।
अभीष्टे वस्तुनि प्राप्तिर्निश्चिता भोगमोक्षयोः॥२॥

Vikalpasyaiva saṁskāre jāte niṣpratiyogini|
Abhīṣṭe vastuni prāptirniścitā bhogamokṣayoḥ||2||

When the purification of vikalpa arises without any opposition --i.e. when, according to what has been explained in Śāktopāya, there is the clear attainment of the essential nature devoid of vikalpa-s since an opposite vikalpa just does not spring up-- (vikalpasya eva saṁskāre jāte niṣpratiyogini), (then there is) the definitive (niścitā) achievement (prāptiḥ) with reference to the desired reality (abhīṣṭe vastuni), be it enjoyment --viz. enjoyment of supernatural powers or even a commanding position in higher worlds-- or Liberation (bhoga-mokṣayoḥ)||2||

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विकल्पः कस्यचित्स्वात्मस्वातन्त्र्यादेव सुस्थिरः।
उपायान्तरसापेक्ष्यवियोगेनैव जायते॥३॥

कस्यचित्तु विकल्पोऽसौ स्वात्मसंस्करणं प्रति।
उपायान्तरसापेक्षस्तत्रोक्तः पूर्वको विधिः॥४॥

Vikalpaḥ kasyacitsvātmasvātantryādeva susthiraḥ|
Upāyāntarasāpekṣyaviyogenaiva jāyate||3||
Kasyacittu vikalpo'sau svātmasaṁskaraṇaṁ prati|
Upāyāntarasāpekṣastatroktaḥ pūrvako vidhiḥ||4||

The vikalpa (vikalpaḥ) of someone (kasyacid) becomes (jāyate) very firm (su-sthiraḥ) due to Freedom of his own Self (sva-ātma-svātantryāt eva) (and) separately from (any) dependence on another means (upāya-antara-sāpekṣya-viyogena eva).

But (tu) that (asau) vikalpa (vikalpaḥ) of someone (else) (kasyacid) depends on other means (upāya-antara-sāpekṣaḥ) for purifying itself --lit. in the direction of self-purification--(sva-ātma-saṁskaraṇam prati). The first (pūrvakaḥ) method (vidhiḥ) has (already) been mentioned (uktaḥ) there --in the previous chapter-- (tatra) --therefore, Abhinavagupta is going to talk about the second method--||3-4||

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विकल्पो नाम चिन्मात्रस्वभावो यद्यपि स्थितः।
तथापि निश्चयात्मासावणोः स्वातन्त्र्ययोजकः॥५॥

Vikalpo nāma cinmātrasvabhāvo yadyapi sthitaḥ|
Tathāpi niścayātmāsāvaṇoḥ svātantryayojakaḥ||5||

Even if (yadi api) vikalpa (vikalpaḥ) indeed (nāma) has only Consciousness for essential nature (cit-mātra-svabhāvaḥ...sthitaḥ), even so (tathā api), in the case of the limited being (aṇoḥ), that (vikalpa) (asau) (is) a bestower of freedom (svātantrya-yojakaḥ) when it contains certainty (niścayātmā) --e.g. by removing 'this is not a pot', the vikalpa containing certainty establishes that 'this is a pot'--||5||

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निश्चयो बहुधा चैष तत्रोपायाश्च भेदिनः।
अणुशब्देन ते चोक्ता दूरान्तिकविभेदतः॥६॥

Niścayo bahudhā caiṣa tatropāyāśca bhedinaḥ|
Aṇuśabdena te coktā dūrāntikavibhedataḥ||6||

And (ca) this (eṣaḥ) certainty (niścayaḥ) (is) manifold (bahudhā). (What is the cause of such a manifoldness? The cause is that) there --in certainty-- (tatra... ca) the means (upāyāḥ) (are) differentiated (bhedinaḥ) according to whether they are close to or far from (Consciousness) (dūra-antika-vibhedataḥ). They --such means-- (te ca) are designated (uktāḥ) with the word 'aṇu' (aṇu-śabdena)||6||

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तत्र बुद्धौ तथा प्राणे देहे चापि प्रमातरि।
अपारमार्थिकेऽप्यस्मिन् परमार्थः प्रकाशते॥७॥

Tatra buddhau tathā prāṇe dehe cāpi pramātari|
Apāramārthike'pyasmin paramārthaḥ prakāśate||7||

The Highest Reality (parama-arthaḥ) shines (prakāśate) in this (asmin), even if (this) (api) is not the Highest Reality (apāramārthike); (in other words, It shines) there (tatra), viz. in the intellect (buddhau) as well as (tathā) in the vital energy (prāṇe), in the body (dehe) and even (ca api) in the experient or knower --i.e. the limited subject-- (pramātari)||7||

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यतः प्रकाशाच्चिन्मात्रात् प्राणाद्यव्यतिरेकवत्।
तस्यैव तु स्वतन्त्रत्वाद्द्विगुणं जडचिद्वपुः॥८॥

Yataḥ prakāśāccinmātrāt prāṇādyavyatirekavat|
Tasyaiva tu svatantratvāddviguṇaṁ jaḍacidvapuḥ||8||

(Why?) Because (yatas) vital energy, etc. (prāṇa-ādi) are not separate (avyatirekavat) from the Light which is only Consciousness (prakāśāt cit-mātrāt). However (tu), since That --Consciousness-- is Free (tasya eva... svatantratvāt), (vital energy, etc.) are twofold --i.e. they have a double aspect-- (dvi-guṇam) in the form of inert and conscious (jaḍa-cit-vapus)||8||

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उक्तं त्रैशिरसे चैतद्देव्यै चन्द्रार्धमौलिना।
जीवः शक्तिः शिवस्यैव सर्वत्रैव स्थितापि सा॥९॥

स्वरूपप्रत्यये रूढा ज्ञानस्योन्मीलनात्परा।
तस्य चिद्रूपतां सत्यां स्वातन्त्र्योल्लासकल्पनात्॥१०॥

पश्यञ्जडात्मताभागं तिरोधायाद्वयो भवेत्।
तत्र स्वातन्त्र्यदृष्ट्या वा दर्पणे मुखबिम्बवत्॥११॥

विशुद्धं निजचैतन्यं निश्चिनोत्यतदात्मकम्।
बुद्धिप्राणादितो भिन्नं चैतन्यं निश्चितं बलात्॥१२॥

सत्यतस्तदभिन्नं स्यात्तस्यान्योन्यविभेदतः।
विश्वरूपाविभेदित्वं शुद्धत्वादेव जायते॥१३॥

निष्ठितैकस्फुरन्मूर्तेर्मूर्त्यन्तरविरोधतः।
अन्तः संविदि सत्सर्वं यद्यप्यपरथा धियि॥१४॥

प्राणे देहेऽथवा कस्मात्सङ्क्रामेत्केन वा कथम्।
तथापि निर्विकल्पेऽस्मिन्विकल्पो नास्ति तं विना॥१५॥

दृष्टेऽप्यदृष्टकल्पत्वं विकल्पेन तु निश्चयः।
बुद्धिप्राणशरीरेषु पारमेश्वर्यमञ्जसा॥१६॥

विकल्प्यं शून्यरूपे न प्रमातरि विकल्पनम्।
बुद्धिर्ध्यानमयी तत्र प्राण उच्चारणात्मकः॥१७॥

उच्चारणं च प्राणाद्या व्यानान्ताः पञ्च वृत्तयः।
आद्या तु प्राणनाभिख्यापरोच्चारात्मिका भवेत्॥१८॥

Uktaṁ traiśirase caitaddevyai candrārdhamaulinā|
Jīvaḥ śaktiḥ śivasyaiva sarvatraiva sthitāpi sā||9||
Svarūpapratyaye rūḍhā jñānasyonmīlanātparā|
Tasya cidrūpatāṁ satyāṁ svātantryollāsakalpanāt||10||
Paśyañjaḍātmatābhāgaṁ tirodhāyādvayo bhavet|
Tatra svātantryadṛṣṭyā vā darpaṇe mukhabimbavat||11||
Viśuddhaṁ nijacaitanyaṁ niścinotyatadātmakam|
Buddhiprāṇādito bhinnaṁ caitanyaṁ niścitaṁ balāt||12||
Satyatastadabhinnaṁ syāttasyānyonyavibhedataḥ|
Viśvarūpāvibheditvaṁ śuddhatvādeva jāyate||13||
Niṣṭhitaikasphuranmūrtermūrtyantaravirodhataḥ|
Antaḥ saṁvidi satsarvaṁ yadyapyaparathā dhiyi||14||
Prāṇe dehe'thavā kasmātsaṅkrāmetkena vā katham|
Tathāpi nirvikalpe'sminvikalpo nāsti taṁ vinā||15||
Dṛṣṭe'pyadṛṣṭakalpatvaṁ vikalpena tu niścayaḥ|
Buddhiprāṇaśarīreṣu pārameśvaryamañjasā||16||
Vikalpyaṁ śūnyarūpe na pramātari vikalpanam|
Buddhirdhyānamayī tatra prāṇa uccāraṇātmakaḥ||17||
Uccāraṇaṁ ca prāṇādyā vyānāntāḥ pañca vṛttayaḥ|
Ādyā tu prāṇanābhikhyāparoccārātmikā bhavet||18||

And (ca) this (etad) has been said (uktam) by the half-moon crested One --by Śiva-- (candra-ardha-maulinā) to the Goddess (devyai) in Triśirobhairavatantra (traiśirase): 'Although (api) the Supreme Śakti --the Supreme Power-- (śaktiḥ... parā) of Śiva (śivasya eva) exists (sthitā) certainly (eva) everywhere (sarvatra), She --the Supreme Power-- (sā), due to the appearance (unmīlanāt) of (limited) knowledge --e.g. 'I know this'-- (jñānasya), gets established (rūḍhā) in the pratyaya of such a kind, (i.e. in the vikalpa of such a sort whose essence has to do with the operation of the limited experient or knower) (sva-rūpa-pratyaye). (In this contracted condition, She is called) jīva --viz. She is called as one whose nature is the limited experient endowed with vital energy, intellect, etc.-- (jīvaḥ)'.

(But,) by removing --or conquering-- (tirodhāya) the inert aspect (such as vital energy, etc.) (jaḍa-ātmatā-bhāgam), he becomes (bhavet) non-dual --viz. he overcomes duality-- (advayaḥ) who sees (paśyan), because of the operation of the Splendor of Absolute Freedom (svātantrya-ullāsa-kalpanāt), the real Essence (satyām) of that --of jīva-- (tasya) as having Consciousness for its nature (cit-rūpatām).

Or (vā) with reference to that --to vital energy, etc.-- (tatra), through the viewpoint of Absolute Freedom --i.e. due to the Greatness of the Absolute Freedom of Consciousness-- (svātantrya-dṛṣṭyā), (the Yogī) determines (niścinoti) that the innate Consciousness (nija-caitanyam) is totally pure --viz. It is not stained with objectivity, etc.-- (viśuddham) (and) not identical (with vital energy, etc.) (atadātmakam), like the reflection of a face (mukha-bimba-vat) in a mirror (darpaṇe).

(Even if) by force --i.e. in an improper way-- (balāt) Consciousness (caitanyam) is established (niścitam) as different (bhinnam) from intellect, vital energy, etc. (buddhi-prāṇa-āditaḥ), (nevertheless,) It is really not different from that --from intellect, vital energy, etc.-- (tad-abhinnam syāt). (Why?) Because between them --between intellect, vital energy, etc.-- there are reciprocal differences (tasya anyonya-vibhedataḥ).

(This) absence of difference (in Consciousness) with respect to all the forms (viśva-rūpa-avibheditvam) comes (jāyate) from (Its) purity (śuddhatvāt eva). (Why?) Because there is opposition by another form --e.g. vital energy, etc.-- (mūrti-antara-virodhataḥ) in the case of a form that appears as completely different and fixed (due to the exigencies coming from limitations such as space, time, etc.) --e.g. intellect, etc.-- (niṣṭhita-eka-sphurat-mūrteḥ).

Although (yadi api) everything (sarvam) exists (sat) within (antar) Consciousness (saṁvidi) —otherwise (aparathā), on what account (kasmāt), by what (kena) or (vā) how (katham) (does that 'everything') pass into (saṅkrāmet) thought (dhiyi), vital energy (prāṇe) or (athavā) body (dehe)?—, nonetheless (tathā api), vikalpa (vikalpaḥ) does not (na) exist (asti) in this Nirvikalpa --in the State of Consciousness, which is devoid of vikalpa-s-- (nirvikalpe asmin). Without (vinā) it --viz. without vikalpa-- (tam), even (api) one thing which has been seen (dṛṣṭe) looks like if it had not been seen (adṛṣṭa-kalpatvam). (Therefore,) certainty --e.g. 'this is so'-- (niścayaḥ) (takes place) due to vikalpa (vikalpena) indeed (tu).

The State of the Supreme Lord (pārameśvaryam) (is) quickly (añjasā) conceivable (vikalpya) with regard to intellect, vital energy and body (buddhi-prāṇa-śarīreṣu) --i.e. since the State of the Supreme Lord, characterized by Knowership and Doership, is the Seat for 'I-consciousness' in an experient or knower identified with intellect, vital energy and body--. (Anyway,) with reference to the experient or knower whose form is the void (śūnyarūpe... pramātari), there is no (na) conception (vikalpa) --i.e. the State of the Supreme Lord is inconceivable in this type of experient or knower--.

There (tatra), intellect (buddhiḥ) consists in 'dhyāna' --lit. meditation-- (dhyāna-mayī) (and) vital energy (prāṇaḥ) consists in 'uccāraṇa' --lit. 'pronunciation, articulation', anyway, in Trika it means 'that which ascends and appears as sound', which is the main quality of the vital energy-- (uccāraṇa-ātmakaḥ). And (ca) uccāraṇa (uccāraṇam) (contains) the five (pañca) modes (of the vital energy) (vṛttayaḥ), from 'prāṇa' --the first type of vital energy bears the same name as the whole vital energy, which might be confusing-- (prāṇa-ādyāḥ) up to 'vyāna' (vyāna-antāḥ). However (tu), the primordial aspect (of vital energy) (ādyā) consists in --lit. is similar to-- 'Prāṇanā' --viz. consists in the very energy of life-- (prāṇanā-abhikhyā), (while) the inferior (aspect) (aparā) has to do with 'uccāra' --uccāra and uccāraṇa are synonyms-- (uccāra-ātmikā bhavet)||9-18||

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fel


 Stanzák 19 - 20

शरीरस्याक्षविषयैतत्पिण्डत्वेन संस्थितिः।
तत्र ध्यानमयं तावदनुत्तरमिहोच्यते॥१९॥

Śarīrasyākṣaviṣayaitatpiṇḍatvena saṁsthitiḥ|
Tatra dhyānamayaṁ tāvadanuttaramihocyate||19||

There is an abiding (saṁsthitiḥ) of the body (śarīrasya) as a solid combination of senses, objects of the senses and these (five vital energies) (akṣa-viṣaya-etad-piṇḍatvena) --i.e. the body abides or remains as a solid combination of senses, objects of the senses and these (five vital energies)--. Then (tatra), here --in this book-- (iha) firstly (tāvat) it is mentioned (ucyate) (how) 'Anuttara' --Śiva-- (anuttaram) is meditated on --i.e. how one should meditate on Śiva by means of dhyāna in Āṇavopāya-- (dhyāna-mayam)||19||

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यः प्रकाशः स्वतन्त्रोऽयं चित्स्वभावो हृदि स्थितः।
सर्वतत्त्वमयः प्रोक्तमेतच्च त्रिशिरोमते॥२०॥

Yaḥ prakāśaḥ svatantro'yaṁ citsvabhāvo hṛdi sthitaḥ|
Sarvatattvamayaḥ proktametacca triśiromate||20||

This (ayam) Free (svatantrataḥ) Light (prakāśaḥ), whose nature is Consciousness (cit-sva-bhāvaḥ) (and) which (yaḥ) comprehends all realities (sarva-tattva-mayaḥ), resides (sthitaḥ) in the Heart --not the physical organ or even the respective cakra there, but the Core of the Highest Reality-- (hṛdi). This (etad ca) has been said (proktam) in Triśirobhairavatantra (tri-śiras-mate) --the quote from Triśirobhairavatantra is the next stanza--||20||

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fel


 Stanzák 21 - 35

कदलीसम्पुटाकारं सबाह्याभ्यन्तरान्तरम्।
ईक्षते हृदयान्तःस्थं तत् पुष्पमिव तत्त्ववित्॥२१॥

Kadalīsampuṭākāraṁ sabāhyābhyantarāntaram|
Īkṣate hṛdayāntaḥsthaṁ tat puṣpamiva tattvavit||21||

'The knower of the Supreme Principle (tattva-vit) perceives --i.e. realizes-- (īkṣate) That --the Supreme Reality-- (tad) as remaining inside the Heart (hṛdaya-antar-stham), like if It were a flower (puṣpam iva) whose form is the hemispherical cavity of the flower of the plantain tree --i.e. That whose form is constituted by all the realities, such as gross elements, subtle elements, senses, etc., which are closely connected with each other, forming an hemisphere of petals furnished with an inner and outer shape, reciprocally-- (kadalī-sampuṭa-ākāra), (and) which is the Innermost Nature containing (all) that is external and internal --viz. the Supreme Experient or Knower who contains (all) the multitude of common realities (i.e. realities that are perceived by oneself and by other people, e.g. a mountain) as well as those realities which are uncommon (i.e. realities that are only perceived by oneself, e.g. one's thoughts and mental images about a mountain)-- (sa-bāhya-abhyantara-āntaram)'||21||

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सोमसूर्याग्निसङ्घट्टं तत्र ध्यायेदनन्यधीः।
तद्ध्यानारणिसङ्क्षोभान्महाभैरवहव्यभुक्॥२२॥

हृदयाख्ये महाकुण्डे जाज्वलन् स्फीततां व्रजेत्।
तस्य शक्तिमतः स्फीतशक्तेर्भैरवतेजसः॥२३॥

मातृमानप्रमेयाख्यं धामाभेदेन भावयेत्।
वह्न्यर्कसोमशक्तीनां तदेव त्रितयं भवेत्॥२४॥

Somasūryāgnisaṅghaṭṭaṁ tatra dhyāyedananyadhīḥ|
Taddhyānāraṇisaṅkṣobhānmahābhairavahavyabhuk||22||
Hṛdayākhye mahākuṇḍe jājvalan sphītatāṁ vrajet|
Tasya śaktimataḥ sphītaśakterbhairavatejasaḥ||23||
Mātṛmānaprameyākhyaṁ dhāmābhedena bhāvayet|
Vahnyarkasomaśaktīnāṁ tadeva tritayaṁ bhavet||24||

The attentive (yogī) (ananyadhīḥ) should meditate (dhyāyet) there --in the Heart-- (tatra), on the conjunction of moon, sun and fire --i.e. of apāna, prāṇa and udāna, three of the five forms assumed by the vital energy-- (soma-sūrya-agni-saṅghaṭṭam). (And what is the result of this type of meditation?) By means of the agitation generated by the fire-producing wooden sticks of that meditation --viz. by means of the penetration into the middle state due to a state devoid of thoughts generated by the constant movement of sun and moon, i.e. of exhalation and inhalation, which act like a couple of fire-producing wooden sticks-- (tad-dhyāna-araṇi-saṅkṣobhāt), the Fire --lit. oblation-eater-- of the Great Bhairava (mahā-bhairava-havyabhuk), which flames violently (jājvalan) in the Pit called the Heart (hṛdaya-ākhye mahā-kuṇḍe), (just) becomes more intense (sphītatām vrajet).

One should meditate (bhāvayet), in identity --non-dualistically-- (abhedena), on the (triple) state (dhāma) called knower, knowledge/means of knowledge and knowable (mātṛ-māna-prameya-ākhyam) which belongs to that Splendor of Bhairava, i.e. to the expansive Power of the Mighty One --of the Great Lord-- (tasya śaktimataḥ sphīta-śakteḥ bhairava-tejasaḥ).

That (tad eva) is (bhavet) the triad (tritayam) of the powers (known as) fire --knower--, sun --knowledge/means of knowledge-- and moon --knowable-- (vahni-arka-soma-śaktīnām)||22-24||

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परा परापरा चेयमपरा च सदोदिता।
सृष्टिसंस्थितिसंहारैस्तासां प्रत्येकतस्त्रिधा॥२५॥

चतुर्थं चानवच्छिन्नं रूपमासामकल्पितम्।
एवं द्वादश ता देव्यः सूर्यबिम्बवदास्थिताः॥२६॥

एकैकमासां वह्न्यर्कसोमतच्छान्तिभासनम्।
एतदानुत्तरं चक्रं हृदयाच्चक्षुरादिभिः॥२७॥

व्योमभिर्निःसरत्येव तत्तद्विषयगोचरे।
तच्चक्रभाभिस्तत्रार्थे सृष्टिस्थितिलयक्रमात्॥२८॥

सोमसूर्याग्निभासात्म रूपं समवतिष्ठते।
एवं शब्दादिविषये श्रोत्रादिव्योमवर्त्मना॥२९॥

चक्रेणानेन पतता तादात्म्यं परिभावयेत्।
अनेन क्रमयोगेन यत्र यत्र पतत्यदः॥३०॥

चक्रं सर्वात्मकं तत्तत्सार्वभौममहीशवत्।
इत्थं विश्वाध्वपटलमयत्नेनैव लीयते॥३१॥

भैरवीयमहाचक्रे संवित्तिपरिवारिते।
ततः संस्कारमात्रेण विश्वस्यापि परिक्षये॥३२॥

स्वात्मोच्छलत्तया भ्राम्यच्चक्रं सञ्चिन्तयेन्महत्।
ततस्तद्दाह्यविलयात् तत्संस्कारपरिक्षयात्॥३३॥

प्रशाम्यद्भावयेच्चक्रं ततः शान्तं ततः शमम्।
अनेन ध्यानयोगेन विश्वं चक्रे विलीयते॥३४॥

तत्संविदि ततः संविद्विलीनार्थैव भासते।
चित्स्वाभाव्यात् ततो भूयः सृष्टिर्यच्चिन्महेश्वरी॥३५॥

Parā parāparā ceyamaparā ca sadoditā|
Sṛṣṭisaṁsthitisaṁhāraistāsāṁ pratyekatastridhā||25||
Caturthaṁ cānavacchinnaṁ rūpamāsāmakalpitam|
Evaṁ dvādaśa tā devyaḥ sūryabimbavadāsthitāḥ||26||
Ekaikamāsāṁ vahnyarkasomatacchāntibhāsanam|
Etadānuttaraṁ cakraṁ hṛdayāccakṣurādibhiḥ||27||
Vyomabhirniḥsaratyeva tattadviṣayagocare|
Taccakrabhābhistatrārthe sṛṣṭisthitilayakramāt||28||
Somasūryāgnibhāsātma rūpaṁ samavatiṣṭhate|
Evaṁ śabdādiviṣaye śrotrādivyomavartmanā||29||
Cakreṇānena patatā tādātmyaṁ paribhāvayet|
Anena kramayogena yatra yatra patatyadaḥ||30||
Cakraṁ sarvātmakaṁ tattatsārvabhaumamahīśavat|
Itthaṁ viśvādhvapaṭalamayatnenaiva līyate||31||
Bhairavīyamahācakre saṁvittiparivārite|
Tataḥ saṁskāramātreṇa viśvasyāpi parikṣaye||32||
Svātmocchalattayā bhrāmyaccakraṁ sañcintayenmahat|
Tatastaddāhyavilayāt tatsaṁskāraparikṣayāt||33||
Praśāmyadbhāvayeccakraṁ tataḥ śāntaṁ tataḥ śamam|
Anena dhyānayogena viśvaṁ cakre vilīyate||34||
Tatsaṁvidi tataḥ saṁvidvilīnārthaiva bhāsate|
Citsvābhāvyāt tato bhūyaḥ sṛṣṭiryaccinmaheśvarī||35||

This (iyam) (aforesaid triad of knower, knowledge/means of knowledge and knowable is the) ever-active (sadā-uditā) (triad of) Supreme (parā), Supreme/nonSupreme (parā-aparā) and (ca) nonSupreme (aparā) (Powers). From each (pratyekataḥ) of those (Powers) (tāsām) (arises) a triad (tridhā) (composed of) manifestation, maintenance and withdrawal (sṛṣṭi-saṁsthiti-saṁhāraiḥ).

And (ca), in the case of these ones (āsām), (there is) a fourth (aspect) (caturtham) whose nature (rūpam) (is) uninterrupted (anavacchinnam) (and) real --not artificial-- (akalpitam). Thus (evam), those (tāḥ) twelve (dvādaśa) goddesses (devyaḥ) --viz. four aspects in Parā, four aspects in Parāparā and four aspects in Aparā-- exist (āsthitāḥ) like the disk of the sun (sūrya-bimba-vat). Each (eka-ekam) of them (āsām) shines forth as fire, sun, moon and the cessation of that (vahni-arka-soma-tad-śānti-bhāsanam).

This (etad) unsurpassed (anuttaram) wheel (of twelve goddesses) (cakram) oozes out (niḥsarati eva) from the Heart (hṛdayāt) through the ether of (indriya-s such as) power of seeing, etc. (cakṣus-ādibhiḥ vyomabhiḥ) toward the sphere of the various objects (tad-tad-viṣaya-gocare).

By means of the Splendor of that wheel (tad-cakra-bhābhiḥ) in that objective side (tatra arthe), a nature (rūpam) consisting in the light of moon, sun and fire (soma-sūrya-agni-bhāsa-ātma) remains --viz. shines forth oriented toward outside with a little limitation-- (samavatiṣṭhate) in accordance with the succession of manifestation, maintenance and dissolution --i.e. withdrawal-- (sṛṣṭi-sthiti-laya-kramāt).

Thus (evam), by means of this wheel —whose course --or scope-- is the ether (of indriya-s) such as power of hearing, etc.— which falls (śrotra-ādi-vyoma-vartmanā... cakreṇa anena patatā) into object(s) such as sound, etc. (śabda-ādi-viṣaye), (the yogī) gets (paribhāvayet) identification (with that wheel) (tādātmyam).

According to this procedure --Jayaratha, the commentator of Tantrāloka, wrote: 'according to the aforesaid connection with the succession of manifestation, etc.'-- (anena krama-yogena), wherever (yatra yatra) that (adas) all-containing (sarva-ātmakam) wheel (cakram) falls (patati), there (tad tad) (it is) like a universal monarch (sārvabhauma-mahī-īśa-vat).

In this way (ittham), the whole group of paths or courses --i.e. the six paths or courses-- (viśva-adhva-paṭalam) is dissolved (līyate) without effort (ayatnena eva) in the great wheel of Bhairava (bhairavīya-mahā-cakre), which is surrounded by (the goddesses of) Consciousness (saṁvitti-parivārite).

After that (tatas), with the total cessation (parikṣaye) of the universe (viśvasya api) (and its transformation into) merely a latent impression (saṁskāra-mātreṇa), (the yogī) should meditate (sañcintayet) on the great whirling wheel (bhrāmyat cakram... mahat) like a bursting forth of his own Self (sva-ātma-ucchalattayā).

Afterward (tatas), with the complete dissolution of what was to be burnt in it --viz. in the universe consisting of an external mass of objects-- (tad-dāhya-vilayāt), (the yogī) should meditate (bhāvayet) on the wheel (cakram) as if it were disappearing (praśāmyat); next (tatas), with the total cessation of its latent impression --i.e. of the latent impression of the universe-- (tad-saṁskāra-parikṣayāt), (the yogī should meditate on the wheel) as if it had disappeared (śāntam), (and) finally --lit. after that-- (tatas), (the yogī should meditate on the resulting) Peace (produced by the disappearance of the wheel) --i.e. he should meditate on Pure Consciousness Itself-- (śamam).

By means of this meditation (anena dhyāna-yogena), the universe (viśvam) is totally dissolved (vilīyate) in the wheel (cakre), (and) that (wheel) (tad) in Consciousness (saṁvidi). After that (tatas), Consciousness (saṁvid) shines (bhāsate) devoid of any object --lit. with the objects fully dissolved-- (vilīna-arthā eva). Afterward (tatas), due to the nature of Consciousness (cit-svābhāvyāt), (there is) again (bhūyas) manifestation (sṛṣṭiḥ). (Why?) Because (yad) Consciousness (cit) (is) the Great Mistress --i.e. She has lordship over all the things-- (mahā-īśvarī)||25-35||

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fel


 Stanzák 36 - 40

एवं प्रतिक्षणं विश्वं स्वसंविदि विलापयन्।
विसृजंश्च ततो भूयः शश्वद्भैरवतां व्रजेत्॥३६॥

एवं त्रिशूलात् प्रभृति चतुष्पञ्चारकक्रमात्।
पञ्चाशदरपर्यन्तं चक्रं योगी विभावयेत्॥३७॥

चतुष्षष्टिशतारं वा सहस्रारमथापि वा।
असङ्ख्यारसहस्रं वा चक्रं ध्यायेदनन्यधीः॥३८॥

Evaṁ pratikṣaṇaṁ viśvaṁ svasaṁvidi vilāpayan|
Visṛjaṁśca tato bhūyaḥ śaśvadbhairavatāṁ vrajet||36||
Evaṁ triśūlāt prabhṛti catuṣpañcārakakramāt|
Pañcāśadaraparyantaṁ cakraṁ yogī vibhāvayet||37||
Catuṣṣaṣṭiśatāraṁ vā sahasrāramathāpi vā|
Asaṅkhyārasahasraṁ vā cakraṁ dhyāyedananyadhīḥ||38||

Thus (evam), (the yogī who) continually (pratikṣaṇam) dissolves (vilāpayan) the universe (viśvam) in his own Consciousness (sva-saṁvidi) and (ca) who later manifests (it) (visṛjan... tatas) again (bhūyas), becomes perpetually Bhairava (śaśvat bhairavatām vrajet).

In this manner (evam), the yogī (yogī) should contemplate (vibhāvayet), (not only that wheel but also) the (various) wheel(s) (cakram), beginning with (prabhṛti) the trident --viz. the three-spoked wheel-- (triśūlāt), following with the (wheels with) four and five spokes (catur-pañca-araka-kramāt), (and) ending with the fifty-spoked (wheel) (pañcāśat-ara-paryantam).

(Afterward,) he should meditate (dhyāyet), without any other thought (ananyadhīḥ), on the (wheels with) sixty-four and one hundred spokes (catuṣṣaṣṭi-śata-aram), or (vā... atha api vā) on the (wheel with) one thousand spokes (sahasra-aram), or (vā) on the one with innumerable thousands of spokes (asaṅkhya-ara-sahasram)||36-38||

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संविन्नाथस्य महतो देवस्योल्लासिसंविदः।
नैवास्ति काचित्कलना विश्वशक्तेर्महेशितुः॥३९॥

शक्तयोऽस्य जगत् कृत्स्नं शक्तिमांस्तु महेश्वरः।
इति माङ्गलशास्त्रे तु श्रीश्रीकण्ठो न्यरूपयत्॥४०॥

Saṁvinnāthasya mahato devasyollāsisaṁvidaḥ|
Naivāsti kācitkalanā viśvaśaktermaheśituḥ||39||
Śaktayo'sya jagat kṛtsnaṁ śaktimāṁstu maheśvaraḥ|
Iti māṅgalaśāstre tu śrīśrīkaṇṭho nyarūpayat||40||

In the case of the Great God, the Great Lord of the Universal Power —(i.e.) the Lord of Consciousness in whom (this) Consciousness is overflowing— (saṁvid-nāthasya mahataḥ devasya ullāsi-saṁvidaḥ... viśva-śakteḥ mahā-īśituḥ), there is no (na eva asti kācid) limit (kalanā).

Venerable Śrīkaṇṭhanātha --Śiva-- (śrī-śrīkaṇṭhaḥ) explained (this point) (nyarūpayat) in Māṅgalaśāstra (māṅgalaśāstre tu): 'The Possessor of Śakti (śaktimān) (is) the Great (mahā) Lord (īśvaraḥ) certainly (tu) --i.e. Śiva--, (and) His (asya) śakti-s or powers --the multiple aspects assumed by Śakti-- (śaktayaḥ) (are) the entire (kṛtsnam) world (jagat... iti)'||39-40||

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fel


 Stanzák 41 - 67

इत्येतत् प्रथमोपायरूपं ध्यानं न्यरूपयत्।
श्रीशम्भुनाथो मे तुष्टस्तस्मै श्रीसुमतिप्रभुः॥४१॥

अनयैव दिशान्यानि ध्यानान्यपि समाश्रयेत्।
अनुत्तरोपायधुरां यान्यायान्ति क्रमं विना॥४२॥

Ityetat prathamopāyarūpaṁ dhyānaṁ nyarūpayat|
Śrīśambhunātho me tuṣṭastasmai śrīsumatiprabhuḥ||41||
Anayaiva diśānyāni dhyānānyapi samāśrayet|
Anuttaropāyadhurāṁ yānyāyānti kramaṁ vinā||42||

Thus (iti), (when) venerable Śambhunātha --the Kula Guru of Abhinavagupta-- (śrī-śambhunāthaḥ) was satisfied (tuṣṭaḥ) (with me), he explained (nyarūpayat) to me (me) this (etad) 'dhyāna' or 'meditation' (dhyānam), which constitutes the first means (in Āṇavopāya) (prathama-upāya-rūpam). (In turn,) venerable Sumatinātha --the refounder of the Kula school and grand Guru of Śambhunātha-- (śrī-sumatiprabhuḥ) (explained it) to him --viz. to Śambhunātha-- (tasmai).

By means of this reference (anayā eva diśā), (the yogī) should also practice (api samāśrayet) other (anyāni) meditations (dhyānāni), which (yāni) attain (āyānti), without (vinā) any succession (kramam), the highest position among the means to reach Anuttara --Śiva-- (anuttara-upāya-dhurām)||41-42||

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अथ प्राणस्य या वृत्तिः प्राणनाद्या निरूपिता।
तदुपायतया ब्रूमोऽनुत्तरप्रविकासनम्॥४३॥

निजानन्दे प्रमात्रंशमात्रे हृदि पुरा स्थितः।
शून्यतामात्रविश्रान्तेर्निरानन्दं विभावयेत्॥४४॥

प्राणोदये प्रमेये तु परानन्दं विभावयेत्।
तत्रानन्तप्रमेयांशपूरणापाननिर्वृतः॥४५॥

परानन्दगतस्तिष्ठेदपानशशिशोभितः।
ततोऽनन्तस्फुरन्मेयसङ्घट्टैकान्तनिर्वृतः॥४६॥

समानभूमिमागत्य ब्रह्मानन्दमयो भवेत्।
ततोऽपि मानमेयौघकलनाग्रासतत्परः॥४७॥

उदानवह्नौ विश्रान्तो महानन्दं विभावयेत्।
तत्र विश्रान्तिमभ्येत्य शाम्यत्यस्मिन्महार्चिषि॥४८॥

Atha prāṇasya yā vṛttiḥ prāṇanādyā nirūpitā|
Tadupāyatayā brūmo'nuttarapravikāsanam||43||
Nijānande pramātraṁśamātre hṛdi purā sthitaḥ|
Śūnyatāmātraviśrānternirānandaṁ vibhāvayet||44||
Prāṇodaye prameye tu parānandaṁ vibhāvayet|
Tatrānantaprameyāṁśapūraṇāpānanirvṛtaḥ||45||
Parānandagatastiṣṭhedapānaśaśiśobhitaḥ|
Tato'nantasphuranmeyasaṅghaṭṭaikāntanirvṛtaḥ||46||
Samānabhūmimāgatya brahmānandamayo bhavet|
Tato'pi mānameyaughakalanāgrāsatatparaḥ||47||
Udānavahnau viśrānto mahānandaṁ vibhāvayet|
Tatra viśrāntimabhyetya śāmyatyasminmahārciṣi||48||

Moreover (atha), the mode (vṛttiḥ) which (yā) belongs to prāṇa (prāṇasya) has (already) been explained (nirūpitā) as Prāṇanā --the very energy of life--, etc. (prāṇanā-ādyāḥ). (Therefore, now) I will speak --lit. we speak-- (brūmaḥ) about the expansion of Anuttara (anuttara-pravikāsanam) as a means to That --to Anuttara Itself-- (tad-upāyatayā).

Thanks to a rest in a mere state of void (śūnyatā-mātra-viśrānteḥ), (the yogī) at first (purā) remains (sthitaḥ) in Nijānanda --i.e. in one's own bliss or bliss of one's own Self, -- (nija-ānande), in the heart --in the point where inhalation ends-- (hṛdi) —in the portion which is only the knower (pramātṛ-aṁśa-mātre)—.

When prāṇa, (whose nature is pramāṇa or knowledge/means of knowledge,) rises --when it reaches, in the exhalation, dvādaśānta (12 fingers from the heart)-- (prāṇa-udaye), (the yogī) perceives (vibhāvayet) Nirānanda --lit. devoid of (limited) bliss-- (nis-ānandam). But (tu) in prameya or knowable --i.e. in apāna existing in the inhalation; all in all, 'in prameya or knowable' means 'during the inhalation'-- (prameye), (the yogī) becomes aware of (vibhāvayet) Parānanda --i.e. bliss created by prameya (apāna)-- (para-ānandam).

There --in Parānanda-- (tatra), (the yogī) abides (tiṣṭhet) situated in Parānanda (para-ānanda-gataḥ) (completely) satisfied with drinking, wihout any desire for grabbing various objects, the infinite portions of prameya or knowable (ananta-prameya-aṁśa-pūraṇā-pāna-nirvṛtaḥ) (and) embellished by the moon of apāna (apāna-śaśi-śobhitaḥ) --i.e. there is an inhalation from dvādaśānta (12 fingers from the heart) up to the heart--.

After that (tatas), when (the yogī stays in the heart --when he retains his breath there--) satisfied with being totally devoted to the mutual unions of the infinite flashing objects --e.g. blue, pleasure, etc.-- (ananta-sphurat-meya-saṅghaṭṭa-ekānta-nirvṛtaḥ), having arrived at (āgatya) the samāna stage (samāna-bhūmim), he becomes full of Brahmānanda --the bliss of Brahma (because it is all-pervading)-- (brahma-ānanda-mayaḥ bhavet).

Afterward (tatas api), when (the yogī) is totally devoted to devouring the limitations of the continuous flow of knowables and means of knowledge --i.e. when he is totally devoted to devouring the limitations of the continuous flow of apāna and prāṇa, viz. when he is totally devoted to the conjunction of them both-- (māna-meya-ogha-kalanā-grāsa-tatparaḥ) (and consequently) comes to rest (viśrāntaḥ) in the fire of udāna (udāna-vahnau), he (clearly) perceives (vibhāvayet) Mahānanda --the great bliss-- (mahā-ānandam).

There --in Mahānanda-- (tatra), having attained a repose (viśrāntim abhyetya), (the yogī) remains calm (śāmyati) in this (bliss) which contains great flames --i.e. in the fire of udāna whose essence is the knower-- (asmin mahārciṣi)||43-48||

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निरुपाधिर्महाव्याप्तिर्व्यानाख्योपाधिवर्जिता।
तदा खलु चिदानन्दो यो जडानुपबृंहितः॥४९॥

Nirupādhirmahāvyāptirvyānākhyopādhivarjitā|
Tadā khalu cidānando yo jaḍānupabṛṁhitaḥ||49||

(After that, appears) the great penetration (mahā-vyāpti) devoid of attributes --i.e. devoid of knower, knowledge/means of knowledge, and knowable-- (nis-upādhiḥ) called vyāna (vyāna-ākhyā), which (is said to be) without attributes (because it is both immanent and transcendent) (upādhi-varjitā). Then (tadā), certainly (khalu) (takes place) Cidānanda --the bliss of Consciousness-- (cit-ānandaḥ), which (yaḥ) has no room for inert objects --i.e. for the meya or knowable aspect-- (jaḍa-anupabṛṁhitaḥ)||49||

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नह्यत्र संस्थितिः कापि विभक्ता जडरूपिणः।
यत्र कोऽपि व्यवच्छेदो नास्ति यद्विश्वतः स्फुरत्॥५०॥

यदनाहतसंवित्ति परमामृतबृंहितम्।
यत्रास्ति भावनादीनां न मुख्या कापि सङ्गतिः॥५१॥

तदेव जगदानन्दमस्मभ्यं शम्भुरूचिवान्।
तत्र विश्रान्तिराधेया हृदयोच्चारयोगतः॥५२॥

या तत्र सम्यग्विश्रान्तिः सानुत्तरमयी स्थितिः।
इत्येतद्धृदयाद्येकस्वभावेऽपि स्वधामनि॥५३॥

षट्प्राणोच्चारजं रूपमथ व्याप्त्या तदुच्यते।
प्राणदण्डप्रयोगेन पूर्वापरसमीकृतेः॥५४॥

चतुष्किकाम्बुजालम्बिलम्बिकासौधमाश्रयेत्।
त्रिशूलभूमिं क्रान्त्वातो नाडित्रितयसङ्गताम्॥५५॥

इच्छाज्ञानक्रियाशक्तिसमत्वे प्रविशेत् सुधीः।
एकां विकासिनीं भूयस्त्वसङ्कोचां विकस्वराम्॥५६॥

श्रयेद्भ्रूबिन्दुनादान्तशक्तिसोपानमालिकाम्।
तत्रोर्ध्वकुण्डलीभूमौ स्पन्दनोदरसुन्दरः॥५७॥

विसर्गस्तत्र विश्राम्येन्मत्स्योदरदशाजुषि।
रासभी वडवा यद्वत्स्वधामानन्दमन्दिरम्॥५८॥

विकाससङ्कोचमयं प्रविश्य हृदि हृष्यति।
तद्वन्मुहुर्लीनसृष्टभावव्रातसुनिर्भराम्॥५९॥

श्रयेद्विकाससङ्कोचरूढभैरवयामलाम्।
एकीकृतमहामूलशूलवैसर्गिके हृदि॥६०॥

परस्मिन्नेति विश्रान्तिं सर्वापूरणयोगतः।
अत्र तत्पूर्णवृत्त्यैव विश्वावेशमयं स्थितम्॥६१॥

प्रकाशस्यात्मविश्रान्तावहमित्येव दृश्यताम्।
अनुत्तरविमर्शे प्राग्व्यापारादिविवर्जिते॥६२॥

चिद्विमर्शपराहङ्कृत् प्रथमोल्लासिनी स्फुरेत्।
तत उद्योगसक्तेन स द्वादशकलात्मना॥६३॥

सूर्येणाभासयेद्भावं पूरयेदथ चर्चयेत्।
अथेन्दुः षोडशकलो विसर्गग्रासमन्थरः॥६४॥

सञ्जीवन्यमृतं बोधवह्नौ विसृजति स्फुरन्।
इच्छाज्ञानक्रियाशक्तिसूक्ष्मरन्ध्रस्रुगग्रगम्॥६५॥

तदेवममृतं दिव्यं संविद्देवीषु तर्पकम्।
विसर्गामृतमेतावद् बोधाख्ये हुतभोजिनि॥६६॥

विसृष्टं चेद्भवेत्सर्वं हुतं षोढाध्वमण्डलम्।
यतोऽनुत्तरनाथस्य विसर्गः कुलनायिका।
तत्क्षोभः कादिहान्तं तत्प्रसरस्तत्त्वपद्धतिः॥६७॥

Nahyatra saṁsthitiḥ kāpi vibhaktā jaḍarūpiṇaḥ|
Yatra ko'pi vyavacchedo nāsti yadviśvataḥ sphurat||50||
Yadanāhatasaṁvitti paramāmṛtabṛṁhitam|
Yatrāsti bhāvanādīnāṁ na mukhyā kāpi saṅgatiḥ||51||
Tadeva jagadānandamasmabhyaṁ śambhurūcivān|
Tatra viśrāntirādheyā hṛdayoccārayogataḥ||52||
Yā tatra samyagviśrāntiḥ sānuttaramayī sthitiḥ|
Ityetaddhṛdayādyekasvabhāve'pi svadhāmani||53||
Ṣaṭprāṇoccārajaṁ rūpamatha vyāptyā taducyate|
Prāṇadaṇḍaprayogena pūrvāparasamīkṛteḥ||54||
Catuṣkikāmbujālambilambikāsaudhamāśrayet|
Triśūlabhūmiṁ krāntvāto nāḍitritayasaṅgatām||55||
Icchājñānakriyāśaktisamatve praviśet sudhīḥ|
Ekāṁ vikāsinīṁ bhūyastvasaṅkocāṁ vikasvarām||56||
Śrayedbhrūbindunādāntaśaktisopānamālikām|
Tatrordhvakuṇḍalībhūmau spandanodarasundaraḥ||57||
Visargastatra viśrāmyenmatsyodaradaśājuṣi|
Rāsabhī vaḍavā yadvatsvadhāmānandamandiram||58||
Vikāsasaṅkocamayaṁ praviśya hṛdi hṛṣyati|
Tadvanmuhurlīnasṛṣṭabhāvavrātasunirbharām||59||
Śrayedvikāsasaṅkocarūḍhabhairavayāmalām|
Ekīkṛtamahāmūlaśūlavaisargike hṛdi||60||
Parasminneti viśrāntiṁ sarvāpūraṇayogataḥ|
Atra tatpūrṇavṛttyaiva viśvāveśamayaṁ sthitam||61||
Prakāśasyātmaviśrāntāvahamityeva dṛśyatām|
Anuttaravimarśe prāgvyāpārādivivarjite||62||
Cidvimarśaparāhaṅkṛt prathamollāsinī sphuret|
Tata udyogasaktena sa dvādaśakalātmanā||63||
Sūryeṇābhāsayedbhāvaṁ pūrayedatha carcayet|
Athenduḥ ṣoḍaśakalo visargagrāsamantharaḥ||64||
Sañjīvanyamṛtaṁ bodhavahnau visṛjati sphuran|
Icchājñānakriyāśaktisūkṣmarandhrasrugagragam||65||
Tadevamamṛtaṁ divyaṁ saṁviddevīṣu tarpakam|
Visargāmṛtametāvad bodhākhye hutabhojini||66||
Visṛṣṭaṁ cedbhavetsarvaṁ hutaṁ ṣoḍhādhvamaṇḍalam|
Yato'nuttaranāthasya visargaḥ kulanāyikā|
Tatkṣobhaḥ kādihāntaṁ tatprasarastattvapaddhatiḥ||67||

Here --in Cidānanda-- (atra), there is no (na... kāpi) separate (vibhaktā) existence (saṁsthitiḥ) of inert objects (jaḍa-rūpiṇaḥ).

Śambhunātha (śambhuḥ) told (ūcivān) me --lit. us-- (asmabhyam) about Jagadānanda --the Universal Bliss-- (jagat-ānandam) (as) that (State) (tad eva) where (yatra) there is no (kaḥ pi... na asti) division (vyavacchedaḥ) since (yad) It appears (sphurat) as all the forms --lit. everywhere-- (viśvataḥ), whose Consciousness shines everywhere as knower, knowable, etc. --lit. intact-- (yad-anāhata-saṁvitti), who is nourished by the Supreme Nectar (characterized by Absolute Freedom) --i.e. It is Full and does not depend on another-- (parama-amṛta-bṛṁhitam) (and) where (yatra) there is no (asti... na... kā api) prominent (mukhyā) association (saṅgatiḥ) with contemplation, etc. (bhāvanā-ādīnām) --viz. there is no direct means in the form of contemplation, etc.--. There (tatra), a repose (viśrāntiḥ) is to be conceded --i.e. the yogī is going to receive-- (ādheyā) by means of the uccāra --lit. 'pronunciation, articulation', anyway, in Trika it means 'that which ascends and appears as sound', which is the main quality of the vital energy--, from the heart, of manifestation, etc., (which --i.e. manifestation, etc.-- have been and will be spoken about) (hṛdaya-uccāra-yogataḥ).

(But, what is it taking place here by a repose?) A complete (samyak) repose (yā... viśrāntiḥ) there (tatra) is staying full of Anuttara or Śiva --another possible translation is: 'is staying as identical with Anuttara or Śiva'-- (sā anuttara-mayī sthitiḥ).

Thus (iti), this (etad) form --i.e. the last six kinds of bliss from Nirānanda up to Jagadānanda-- (rūpam) born from the uccāra of the six vital energies (ṣaṭ-prāṇa-uccāra-jam) (happens) in one's own State --in the Light of one's own Self-- (sva-dhāmani), though (this State) has only one essential nature whether in the heart, etc. (hṛdaya-ādi-eka-svabhāve). Now (atha) that (very form) (tad) is spoken about (ucyate) by means of the penetration (of the mantra-s) (vyāptyā).

From leveling the ones which are directed forward and backward --i.e. from penetrating into the middle state by leveling the flows of prāṇa and apāna-- (pūrva-apara-samīkṛteḥ) by the method of the stick with reference to the vital energy (prāṇa-daṇḍa-prayogena), the wise man --the yogī-- (sudhīḥ) should seek refuge (āśrayet) in the Nectar-receptacle of lambikā --located on the right-hand side of the soft palate-- which holds up a lotus --a support called 'the Vidyā lotus' situated in the space between the eyebrows-- and a catuṣkikā --lit. tetrad, i.e. a support known as 'the gem of thought', located below Brahmarandhra and whose form looks like a place where four roads meet-- (catuṣkikā-ambuja-ālambi-lambikā-saudham). After this (atas), having reached (krāntvā) the trident stage --i.e. the stage called 'the support of the subtle channels'-- (triśūla-bhūmim)(in other words, having reached) the conjunction of the three subtle channels --Iḍā, Piṅgalā and Suṣumnā-- (nāḍi-tritaya-saṅgatām)—, (the yogī) should enter (praviśet) into the plane where Will, Knowledge and Action exist in equality --i.e. into the nature of Bhairava-- (icchā-jñāna-kriyā-śakti-samatve).

(Firstly, the yogī) should resort to --i.e. by means of his fervent desire to attain the state of 'Ūrdhvakuṇḍalinī', he should advance by the method of udghāta or rising-- (śrayet) the undivided --lit. one-- (ekām) garland of stairs --viz. the following methods are stairs because they are means to ascend to higher and higher states-- (known as) Bindu in (the space between) eyebrows, Nādānta and Śakti --these are three of the celebrated twelve stages of mantra Om̐-- (bhrū-bindu-nādānta-śakti-sopāna-mālikām), which --the garland-- is expanded (vikāsinīm), (and) again (bhūyas) indeed (tu) devoid of contraction (asaṅkocām), (and again) expanded (vikasvarām) --i.e. this garland of stairs is never contracted--.

There (tatra), at the stage of Ūrdhvakuṇḍalinī --i.e. in the state of Unmanā-- (ūrdhva-kuṇḍalī-bhūmau), (lies) Visarga or Emission --which is the Supreme Form of the Supreme Lord appearing as two dots (transliterated as 'ḥ')-- (visargaḥ), which is desirable --lit. beautiful-- due to the presence of the Essence which flashes as identical --lit. belly-- with Spandana --with the bursting forth of one's own Self-- (spandana-udara-sundaraḥ). (The yogī) should rest (viśrāmyet) there --in Visarga or Emission-- (tatra), viz. in the One --i.e. in Visarga-- which is fond, (as has been previously mentioned,) of the State of the Essence which flashes as identical with Spandana --lit. which is fond of the state of the fish-belly-- (matsya-udara-daśā-juṣi).

Just as a she-donkey (or) a mare (rāsabhī vaḍavā yad-vat) rejoices (hṛṣyati) in (her) heart (hṛdi) after entering (praviśya) into the temple of bliss of her own abode, which is full of expansions and contractions (yadvat sva-dhāma-ānanda-mandiram vikāsa-saṅkoca-maya), so also (tadvat), (the yogī) penetrates into --lit. attains-- (śrayet) the couple of Bhairava-s --viz. in Bhairava and Bhairavī, i.e. in Śiva and Śakti-- that is established in expansion and contraction --viz. that appears as expansion and contraction-- (vikāsa-saṅkoca-rūḍha-bhairava-yāmalām) (and) that is totally replete with the multitude of positive entities --viz. knowers, knowables, etc.-- being manifested and dissolved again (muhur līna-sṛṣṭa-bhāva-vrāta-sunirbharām).

In the Supreme Heart --i.e. in Consciousness which is the supreme Bīja or Seed which is inside and outside everything-- where the great root --the letter 'S'--, the trident --the letter 'AU'-- and the Visarga --the letter 'Ḥ'-- are united --i.e. where they have become one and remain only as Consciousness-- (ekīkṛta-mahā-mūla-śūla-vaisargike hṛdi parasmin), (the yogī) finds rest (eti viśrāntim) by means of the Yoga of filling it all (sarva-āpūraṇa-yogataḥ).

Here --at the stage of Ūrdhvakuṇḍalinī-- (atra), (the Supreme Heart whose essence is I-consciousness) abides (sthitam) as a universal penetration --viz. It embraces the entire universe-- (viśva-āveśa-mayam) due to Its Fullness --lit. due to Its Full State-- (tad-pūrṇa-vṛttyā iva). Let Aham --i.e. (real) 'I'-- be perceived --lit. be seen-- (aham iti eva dṛśyatām) in (that) rest of the Light in Itself --or 'in the Self'-- (prakāśasya ātma-viśrāntau)!

In the consciousness of Anuttara --i.e. in the Supreme Light, in Śiva-- (anuttara-vimarśe) that at the beginning --at the starting point-- is devoid of activity, etc. (prāk-vyāpāra-ādi-vivarjite) shines forth (sphuret) the first Splendor (prathama-ullāsinī), i.e. I-ness --viz. I-consciousness-- (ahaṅkṛt) which is totally devoted to only the awareness of one's own Self --lit. which is totally devoted to the awareness of Consciousness-- (cit-vimarśa-parā).

On account of that --i.e. on account of the shining forth of I-consciousness-- (tatas), It --viz. the Supreme Light-- (saḥ), through the sun --viz. 'knowledge and means of knowledge'-- (sūryeṇa) which, (though) its nature is the twelve powers --the twelve kinds of consciousness, i.e. the vowels starting with 'a' and ending with 'ḥ', to the exclusion of the eunuch vowels (ṛ, ṝ, ḷ and ḹ); all in all: a, ā, i, ī, u, ū, e, ai, o, au, (a)ṁ and (a)ḥ - ('a' is added to 'ṁ' and 'ḥ' to make them utterable)-- (dvādaśa-kalā-ātmanā), (appears) as an effort --a strong desire to manifest-- oriented outward (udyoga-saktena), manifests --i.e. projects externally-- (ābhāsayet), maintains --lit. fills, i.e. causes the knowable to continue for some time-- (pūrayet) and then (atha) withdraws --by means of the realization of one's own Self-- (carcayet) the knowable (bhāvam).

Now (atha) the moon --whose nature is 'meya' or knowable such as body, etc.-- (induḥ), consisting of sixteen kalā-s --phases-- (ṣoḍaśa-kalaḥ), is confident in swallowing Visarga or Emission --i.e. in concealing the nature of that Visarga-- (visarga-grāsa-mantharaḥ). While shining --viz. while the moon shines-- (sphuran), it emits --i.e. it breaks forth in a gross form as knower, knowable, etc.-- (visṛjati), in the Fire of Consciousness (bodha-vahnau), the Nectar of the Vivifying One --i.e. of the seventeenth kalā, viz. of the consort of the Cause of the Vivification of the universe, viz. Śiva-- (sañjīvanī-amṛtam).

Thus (evam), that (tad) divine (divyam) Nectar (amṛtam) pleases (tarpakam) the goddesses of Consciousness --e.g. the goddess of seeing-- (saṁvid-devīṣu) when It reaches --like clarified butter (ghṛta) in a ritual-- the tip of the wooden ladle —consisting of the Powers of Will, Knowledge and Action— (called) the subtle openings --i.e. the openings of the senses-- (icchā-jñāna-kriyā-śakti-sūkṣma-randhra-sruk-agra-gam).

If (ced) such a (etāvat) Nectar of Emission (visarga-āmṛtam) is (bhavet) emitted (visṛṣṭam) in the Fire of Consciousness --lit. in the oblation-eater called Consciousness-- (bodha-ākhye huta-bhojini), all (sarvam) the sixfold circle of courses --i.e. the six courses: Varṇa, Mantra, Pada, Kalā, Tattva and Bhuvana-- (ṣoḍhā-adhva-maṇḍalam) (becomes) an oblation (hutam).

For which reason (yatas), Visarga or Emission (visargaḥ) of the Lord of Anuttara --Śiva-- (anuttara-nāthasya) (is) the Mistress of the Group --i.e. Kaulinī, the Mistress of the Group constituted by knower, knowledge/means of knowledge, and knowable-- (kula-nāyikā). Her agitation (tad-kṣobhaḥ) (is the whole set of letters and associated realities) from 'ka' up to 'ha' (ka-ādi-ha-antam), (and) Her expansion (tad-prasaraḥ) is the path of categories (tattva-paddhatiḥ)||50-67||

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 Stanzák 68 - 70

अंअ इति कुलेश्वर्या सहितो हि कुलेशिता।
परो विसर्गविश्लेषस्तन्मयं विश्वमुच्यते॥६८॥

Aṁa iti kuleśvaryā sahito hi kuleśitā|
Paro visargaviśleṣastanmayaṁ viśvamucyate||68||

'Anusvāra and Visarga', i.e. 'aṁ' and 'aḥ', (united) (aṁ-aḥ iti) (are) indeed (hi) the Master of the Group (kula-īśitā) together with (sahitaḥ) the Mistress of the Group (kula-īśvaryā). The other (paraḥ) separate emission --lit. 'separation of the emission', i.e. it is another separate emission because it split off from the (original) Śakti-- (visarga-viśleṣaḥ) is said to be (ucyate) the universe (viśvam), which consists of that (very separate emission) (tad-mayam)||68||

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वित्प्राणगुणदेहान्तर्बहिर्द्रव्यमयीमिमाम्।
अर्चयेज्जुहुयाद्ध्यायेदित्थं सञ्जीवनीं कलाम्॥६९॥

Vitprāṇaguṇadehāntarbahirdravyamayīmimām|
Arcayejjuhuyāddhyāyeditthaṁ sañjīvanīṁ kalām||69||

(The yogī) should, in this way, worship, offer an oblation to (and) meditate on (arcayet juhuyāt dhyāyet ittham) this (imām) Vivifying Kalā --i.e. Śakti or the seventeenth kalā which makes the entire universe full-- (sañjīvanīm kalām) formed of Consciousness --the One for whom a sacrifice or ritual of worship is performed--, vital energy, organs of senses (associated with the intellect), body (—all of which is the one performing that sacrifice or ritual of worship—, plus) internal and external substances (such as the five gems --gold, silver, pearls, diamond and coral-- or a substitute of that, saffron, etc., which constitute a means of performing the very sacrifice or ritual of worship) (vit-prāṇa-guṇa-deha-antar-bahis-dravya-mayīm)||69||

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आनन्दनाडीयुगलस्पन्दनावहितौ स्थितः।
एनां विसर्गनिःष्यन्दसौधभूमिं प्रपद्यते॥७०॥

Ānandanāḍīyugalaspandanāvahitau sthitaḥ|
Enāṁ visarganiḥṣyandasaudhabhūmiṁ prapadyate||70||

The (yogī) who remains (sthitaḥ) attentive to the vibration of the two subtle channels of Bliss (ānanda-nāḍī-yugala-spandana-avahitau) --i.e. by means of the method of the Ṣaḍaramudrā (the Six-spoked seal), etc., (the yogī) remains concentrated, with a desire to enjoy, on the two subtle channels characterized by a beautiful woman, all of which is connected with the Perfect Yoginī (the Supreme Śakti)--, attains (prapadyate) this stage of the Nectar that flows down from Visarga or Emission (enām visarga-niḥṣyanda-saudha-bhūmim)||70||

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 Stanzák 71 - 80

शाक्ते क्षोभे कुलावेशे सर्वनाड्यग्रगोचरे।
व्याप्तौ सर्वात्मसङ्कोचे हृदयं प्रविशेत्सुधीः॥७१॥

Śākte kṣobhe kulāveśe sarvanāḍyagragocare|
Vyāptau sarvātmasaṅkoce hṛdayaṁ praviśetsudhīḥ||71||

The wise (yogī) (sudhīḥ) penetrates (praviśet) into the Heart (hṛdayam) when Śakti is agitated --at the moment of the enjoyment of the external power (during sexual intercourse)-- (śākte kṣobhe), in the entry into Kula --at the time of identifying oneself with That due to the superiority of contemplation by means of a remembrance of the essential nature of Śakti-- (kula-āveśe), in the sphere of influence of the tips of all the subtle channels --in the sphere of influence of dvādaśānta, whether it be the main part or the final part, etc.-- (sarva-nāḍī-agra-gocare), in the expansion (of the Self of all) --lit. in the pervasion-- (vyāptau), (or) in the contraction (of the Self of all) (sarva-ātma-saṅkoce)||71||

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सोमसूर्यकलाजालपरस्परनिघर्षतः।
अग्नीषोमात्मके धाम्नि विसर्गानन्द उन्मिषेत्॥७२॥

Somasūryakalājālaparasparanigharṣataḥ|
Agnīṣomātmake dhāmni visargānanda unmiṣet||72||

Through the mutual friction of the multitude of kalā-s of moon and sun --through the reciprocal conjunction of those kalā-s or phases of knowable (e.g. the Śabdatanmātra, etc.) and knowledge/means of knowledge (e.g. power of hearing, etc.)-- (soma-sūrya-kalā-jāla-paraspara-nigharṣataḥ), the Bliss of Visarga or Emission (visarga-ānandaḥ) shines forth (unmiṣet) in the state consisting of fire and moon --of knower and knowable-- (agnīṣoma-ātmake dhāmni)||72||

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अलं रहस्यकथया गुप्तमेतत्स्वभावतः।
योगिनीहृदयं तत्र विश्रान्तः स्यात्कृती बुधः॥७३॥

Alaṁ rahasyakathayā guptametatsvabhāvataḥ|
Yoginīhṛdayaṁ tatra viśrāntaḥ syātkṛtī budhaḥ||73||

Enough (alam) of speaking about what is secret (rahasya-kathayā). This (etad) Heart of the Yoginī --of Śakti, i.e. of the expansion of Visarga or Emission-- (yoginī-hṛdayam) is by nature hidden (guptam... svabhāvataḥ). The sage (budhaḥ) who rests (viśrāntaḥ) in It --in that Heart-- (tatra) is (syāt) one who has attained the Goal (kṛtī)||73||

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हानादानतिरस्कारवृत्तौ रूढिमुपागतः।
अभेदवृत्तितः पश्येद्विश्वं चितिचमत्कृतेः॥७४॥

Hānādānatiraskāravṛttau rūḍhimupāgataḥ|
Abhedavṛttitaḥ paśyedviśvaṁ citicamatkṛteḥ||74||

The one who is established (rūḍhim upāgataḥ) in a state where taking and leaving --viz. attachment and aversion-- have disappeared (hāna-ādāna-tiraskāra-vṛttau), perceives --lit. sees-- (paśyet) the universe (viśvam) as only one Reality (abheda-vṛttitaḥ) due to the Astonishment of Citi --i.e. due to the realization of identity with Consciousness-- (citi-camatkṛteḥ)||74||

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अर्थक्रियार्थितादैन्यं त्यक्त्वा बाह्यान्तरात्मनि।
खरूपे निर्वृतिं प्राप्य फुल्लां नाददशां श्रयेत्॥७५॥
Arthakriyārthitādainyaṁ tyaktvā bāhyāntarātmani|
Kharūpe nirvṛtiṁ prāpya phullāṁ nādadaśāṁ śrayet||75||

Having abandoned (tyaktvā) the miserable state of desiring to do actions with a special purpose (artha-kriyā-arthitā-dainyam) (and) having attained (prāpya) a repose --lit. a cessation-- (nirvṛtim) in Kha or Ether whose nature is internal and external --i.e. in the multitude of objects constituted by blue, pleasure, etc.; this is the letter KH of the KhPhREṀ mantra (also known as Piṇḍanātha mantra) that Abhinavagupta has started to describe-- (bāhya-āntara-ātmani kha-rūpe), (the yogī) rests (śrayet) in the Phulla (Expanded) State of Nāda --i.e. he attains the transcendental Consciousness whose essence is Vimarśa or Śakti; the word Phulla or Expanded is the PH in that mantra-- (phullām nāda-daśām)||75||

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वक्त्रमन्तस्तया सम्यक् संविदः प्रविकासयेत्।
संविदक्षमरुच्चक्रं ज्ञेयाभिन्नं ततो भवेत्॥७६॥

Vaktramantastayā samyak saṁvidaḥ pravikāsayet|
Saṁvidakṣamaruccakraṁ jñeyābhinnaṁ tato bhavet||76||

(And) by means of this (expanded state of Nāda) (tayā), he --such a yogī-- appropriately expands (samyak... pravikāsayet) the inner (antar) Mouth (vaktram) of Consciousness (saṁvidaḥ). Because of that --because of the creation of an appropriate expansion of Consciousness-- (tatas), the wheel of vital airs, senses and different types of consciousness --i.e. different types of cognitions such as blue, etc.; this wheel is the group of knowable, knowledge/means of knowledge and knower-- (saṁvid-akṣa-marut-cakram) becomes (bhavet) one with the knowable --all in all, the group of knowable, knowledge/means of knowledge and knower becomes one with the knowable or object whose nature is absence of universe (void) with reference to the experient of the void-- (jñeya-abhinnam)||76||

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तज्ज्ञेयं संविदाख्येन वह्निना प्रविलीयते।
विलीनं तत् त्रिकोणेऽस्मिञ्शक्तिवह्नौ विलीयते॥७७॥

Tajjñeyaṁ saṁvidākhyena vahninā pravilīyate|
Vilīnaṁ tat trikoṇe'smiñśaktivahnau vilīyate||77||

That knowable --the void-- (tad-jñeyam) is dissolved (pravilīyate) by means of the Fire called Consciousness --this is R (from Raṁ, the seed mantra of fire) in the KhPhREṀ mantra-- (saṁvid-ākhyena vahninā). (In turn,) that (knowable) (tad) which has been dissolved (vilīnam) is (again) dissolved (vilīyate) in this triangle known as the Fire of Śakti --this is E (the triangular letter) in the KhPhREṀ mantra-- (trikoṇe asmin śakti-vahnau)||77||

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तत्र संवेदनोदारबिन्दुसत्तासुनिर्वृतः।
संहारबीजविश्रान्तो योगी परमयो भवेत्॥७८॥

Tatra saṁvedanodārabindusattāsunirvṛtaḥ|
Saṁhārabījaviśrānto yogī paramayo bhavet||78||

There (tatra), the yogī (yogī), very satisfied --full of an excess of the Astonishment of his own Self-- in the noble essence of Bindu who is the Supreme Knower --this is Ṁ in the KhPhREṀ mantra-- (saṁvedana-udāra-bindu-sattā-sunirvṛtaḥ), resting in the Seed of Dissolution (due to the emergence of Bindu) (saṁhāra-bīja-viśrāntaḥ), becomes one with the Supreme Principle (para-mayaḥ bhavet)||78||

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अन्तर्बाह्ये द्वये वापि सामान्येतरसुन्दरः।
संवित्स्पन्दस्त्रिशक्त्यात्मा सङ्कोचप्रविकासवान्॥७९॥

Antarbāhye dvaye vāpi sāmānyetarasundaraḥ|
Saṁvitspandastriśaktyātmā saṅkocapravikāsavān||79||

Or even (vā api) in the two (realities), internal and external (antar-bāhye dvaye), (there is) a Vibration of Consciousness (saṁvid-spandaḥ) which is beautiful due to (the presence of) a generic aspect and a particular aspect --lit. another; the generic aspect is internal, i.e. it is in the State of Śiva because of the appropriation of all the differences; and the particular aspect is external, viz. its scope is from Māyā (category 6) down to the earth element (category 36), because there is an emergence of duality-- (sāmānya-itara-sundaraḥ). (This Vibration of Consciousness) is the three Powers --Powers of Will, Knowledge and Action-- (tri-śakti-ātmā) (and) consists of contraction and expansion (saṅkoca-pravikāsavān)||79||

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असङ्कोचविकासोऽपि तदाभासनतस्तथा।
अन्तर्लक्ष्यो बहिर्दृष्टिः परमं पदमश्नुते॥८०॥

Asaṅkocavikāso'pi tadābhāsanatastathā|
Antarlakṣyo bahirdṛṣṭiḥ paramaṁ padamaśnute||80||

(But how could that Vibration of Consciousness be a place of repose for that yogī if It is endowed with contraction and expansion?) Because It --i.e. the Vibration of Consciousness-- appears (tad-ābhāsanataḥ) like that (tathā) though (api) It is without any contraction and expansion (a-saṅkoca-vikāsaḥ). (The yogī) who is (simultaneously) introverted --lit. whose object is internal; in other words, he is paying attention to the Aham ('I') portion of Consciousness-- (antar-lakṣyaḥ) (and) extroverted --lit. whose gaze is turned outward; in short, he is paying attention to the Idam ('This') portion of Consciousness, i.e. to external objects-- (bahis-dṛṣṭiḥ) obtains (aśnute) the Supreme State (paramam padam)||80||

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fel


 Stanzák 81 - 91

ततः स्वातन्त्र्यनिर्मेये विचित्रार्थक्रियाकृति।
विमर्शनं विशेषाख्यः स्पन्द औन्मुख्यसञ्ज्ञितः॥८१॥

Tataḥ svātantryanirmeye vicitrārthakriyākṛti|
Vimarśanaṁ viśeṣākhyaḥ spanda aunmukhyasañjñitaḥ||81||

Because of that (tatas), the awareness (vimarśanam) with reference to the doer, awakened by (His) Absolute Freedom, of various activities with a special purpose (svātantrya-nirmeye vicitra-artha-kriyā-kṛti), (is) Spanda --Vibration-- (spandaḥ) known as 'Specific' (viśeṣa-ākhyaḥ) (and also) designated (by the word) 'oriented' (due to Its appearing with different degrees of desire with regard to various activities with a special purpose) (aunmukhya-sañjñitaḥ)||81||

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तत्र विश्रान्तिमागच्छेद्यद्वीर्यं मन्त्रमण्डले।
शान्त्यादिसिद्धयस्तत्तद्रूपतादात्म्यतो यतः॥८२॥

Tatra viśrāntimāgacchedyadvīryaṁ mantramaṇḍale|
Śāntyādisiddhayastattadrūpatādātmyato yataḥ||82||

(That) Virility or Power (of the mantra-s) --i.e. Śakti or Spanda-- (vīryam) which (yad) comes to rest (viśrāntim āgacchet) (not only) there --in Aham or I-consciousness, i.e. in the State where there is a repose of Idantā or This-ness-- (tatra) (but also) in the circle of mantra-s (mantra-maṇḍale), (shines forth like) supernatural powers such as Śānti, etc. (śānti-ādi-siddhayaḥ) by means of identification with different forms (tad-tad-rūpa-tādātmyataḥ yataḥ)||82||

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दिव्यो यश्चाक्षसङ्घोऽयं बोधस्वातन्त्र्यसञ्ज्ञकः।
सोऽनिमीलित एवैतत् कुर्यात्स्वात्ममयं जगत्॥८३॥

Divyo yaścākṣasaṅgho'yaṁ bodhasvātantryasañjñakaḥ|
So'nimīlita evaitat kuryātsvātmamayaṁ jagat||83||

And (ca) this (ayam) group of senses (akṣa-saṅghaḥ) which (yaḥ) (is) divine (divyaḥ) is called the Absolute Freedom of Consciousness (bodha-svātantrya-sañjñakaḥ). It --such a group of senses-- (saḥ), (totally) open --lit. not closed; i.e. the group of senses remains totally active-- (animīlitaḥ eva), makes (kuryāt) this (etad) universe (jagat) one with one's own Self (sva-ātma-mayam) --Abhinavagupta is speaking about Bhairavamudrā, the attitude in which the yogī is totally focused on his own Self while at the same time his senses are fully busy with external objects--||83||

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महासाहससंयोगविलीनाखिलवृत्तिकः।
पुञ्जीभूते स्वरश्म्योघे निर्भरीभूय तिष्ठति॥८४॥

अकिञ्चिच्चिन्तकस्तत्र स्पष्टदृग्याति संविदम्।
यद्विस्फुलिङ्गाः संसारभस्मदाहैकहेतवः॥८५॥

Mahāsāhasasaṁyogavilīnākhilavṛttikaḥ|
Puñjībhūte svaraśmyoghe nirbharībhūya tiṣṭhati||84||
Akiñciccintakastatra spaṣṭadṛgyāti saṁvidam|
Yadvisphuliṅgāḥ saṁsārabhasmadāhaikahetavaḥ||85||

Having become Full --i.e. having attained Fullness-- (nirbharībhūya), (the yogī) whose sensory activities have been dissolved in their entirety due to the union with or the absorption in 'Mahāsāhasa' --lit. a greatly precipitate act; i.e. due to an entry into Cakitamudrā, also known as Vismayamudrā or the Mudrā of astonishment-- (mahā-sāhasa-saṁyoga-vilīna-akhila-vṛttikaḥ) remains (tiṣṭhati) in That which is a (compact) Mass (of Consciousness) (puñjībhūte), i.e. in the multitude of rays of the Self --viz. in the group of rays of the various indriya-s (powers of perception and action)-- (sva-raśmi-oghe).

There --in the principle of Knower whose essence is the internal I-consciousness-- (tatra), (the yogī) who does not think about anything (akiñcid-cintakaḥ) (and) perceives clearly (spaṣṭa-dṛk), attains (yāti) (the Fire of) Consciousness (saṁvidam) --viz. enters into the Supreme Principle-- whose sparks (yad-visphuliṅgāḥ) (are) the only causes of the burning to ashes of Saṁsāra --Transmigration replete with misery-- (saṁsāra-bhasma-dāha-eka-hetavaḥ).||84-85||

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तदुक्तं परमेशेन त्रिशिरोभैरवागमे।
शृणु देवि प्रवक्ष्यामि मन्त्रभूम्यां प्रवेशनम्॥८६॥

Taduktaṁ parameśena triśirobhairavāgame|
Śṛṇu devi pravakṣyāmi mantrabhūmyāṁ praveśanam||86||

That (tad) has been declared (uktam) by the Supreme Lord (parama-īśena) in Triśirobhairavatantra (tri-śiras-bhairava-āgame):

'Listen (śṛṇu), oh Goddess (devi), (because now) I will speak (pravakṣyāmi) about the penetration (praveśanam) into the stage of Mantra --i.e. into the Supreme Principle-- (mantra-bhūmyām)'||86||

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मध्यनाड्योर्ध्वगमनं तद्धर्मप्राप्तिलक्षणम्।
विसर्गान्तपदातीतं प्रान्तकोटिनिरूपितम्॥८७॥

Madhyanāḍyordhvagamanaṁ taddharmaprāptilakṣaṇam|
Visargāntapadātītaṁ prāntakoṭinirūpitam||87||

'The ascent --the penetration into that stage of Mantra-- (ūrdhva-gamanam) through the middle subtle channel --i.e. Suṣumnā; through the process relating to the flow of udāna-- (madhya-nāḍyā) (is) characterized by an attaining its qualities or attributes --the qualities or attributes —such as revelation, a state devoid of thoughts, etc.— of stage of Mantra whose essence is the Principle of Consciousness-- (tad-dharma-prāpti-lakṣaṇam), (is) beyond the state of dvādaśānta (visarga-anta-pada-atītam) (and) is described as the End Point --i.e. the Highest Limit-- (prānta-koṭi-nirūpitam)'||87||

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अधःप्रवाहसंरोधादूर्ध्वक्षेपविवर्जनात्।
महाप्रकाशमुदयज्ञानव्यक्तिप्रदायकम्॥८८॥

अनुभूय परे धाम्नि मात्रावृत्त्या पुरं विशेत्।
निस्तरङ्गावतीर्णा सा वृत्तिरेका शिवात्मिका॥८९॥

चतुष्षड्द्विर्द्विगुणितचक्रषट्कसमुज्ज्वला।
तत्स्थं विचारयेत् खं खं खस्थं खस्थेन संविशेत्॥९०॥

खं खं त्यक्त्वा खमारुह्य खस्थं खं चोच्चरेदिति।
खमध्यास्याधिकारेण पदस्थाश्चिन्मरीचयः॥९१॥

Adhaḥpravāhasaṁrodhādūrdhvakṣepavivarjanāt|
Mahāprakāśamudayajñānavyaktipradāyakam||88||
Anubhūya pare dhāmni mātrāvṛttyā puraṁ viśet|
Nistaraṅgāvatīrṇā sā vṛttirekā śivātmikā||89||
Catuṣṣaḍdvirdviguṇitacakraṣaṭkasamujjvalā|
Tatsthaṁ vicārayet khaṁ khaṁ khasthaṁ khasthena saṁviśet||90||
Khaṁ khaṁ tyaktvā khamāruhya khasthaṁ khaṁ coccarediti|
Khamadhyāsyādhikāreṇa padasthāścinmarīcayaḥ||91||

'Blocking the downward flow --blocking apāna-- (adhas-pravāha-saṁrodhāt) (and) without any upward projection --without any movement of prāṇa-- (ūrdhva-kṣepa-vivarjanāt), after experiencing (anubhūya) in the supreme (middle) state (pare dhāmni) the Great Light (mahā-prakāśam) which grants the manifestation of the (always) risen Knowledge --i.e. this Self appears at once-- (udaya-jñāna-vyakti-pradāyakam), (the yogī) enters (viśet) into the City (puram) --i.e. he gets the Perfect State of his own Self that is the stage of Mantra-- by means of the circular movement of 'mātrā' --i.e. the yogī drinks the divine Nectar of Akula (Śiva) and next again he enters into Kula (Śakti), and again in Akula, etc.-- (mātrā-āvṛttyā).

That unique State (sā vṛttiḥ ekā), whose essence is Śiva (śiva-ātmikā), (is) motionless --i.e. It is peaceful due to a repose on one's own Self alone-- (nistaraṅgā), immanent (avatīrṇā) (and) shines as the six groups consisting of four, six, eight, twelve --twice four and six--, sixteen and twenty-four --twice eight and twelve-- (powers) (catur-ṣaṭ-dvis-dvi-guṇita-cakra-ṣaṭka-samujjvalā).

Residing in That (tad-stham), (the yogī,) having established himself in Kha --in Might or Lordship characterized by Absolute Freedom-- (kham āruhya), (after concealing his own essential nature), reflects (vicārayet) upon Kha --upon the Supreme Self-- (kham) which dwells in Kha --in the limited being-- (kha-sthaṁ). (How is this happening? Abhinavagupta says: 'khastena khasthaṁ khaṁ coccaret'. It is happening because) he enters (saṁviśet) into Kha --prāṇaśakti-- (kham) which stays in Kha --in the root of Kula or the place of origin of prāṇaśakti-- (kha-stham) by means of a remaining in Kha --in Rati or clinging to, devotedness-- (kha-sthena). (Through a penetration into the middle state,) he 'leads prāṇaśakti upward' (kham ca uccaret iti), (up to the higher dvādaśānta. And) after abandoning (tyaktvā) Kha --Power of Action colored by the perceived object, i.e. prameya-- (kham) (and) Kha --Power of Knowledge colored by the perceiver, i.e. pramāṇa-- (kham), (he can stay without attachment to that even if busy with ordinary activities which consist of pramāṇa and prameya. Likewise, after having abandoned those two Powers, he clings to Kha who is Power of Will who is devoid of all that --of the attributes of perceiver, perceived object, etc.-- and whose essence is only Self-awareness).

Grabbing hold of (adhyāsya) Kha --Citi or Supreme Consciousness who is Turyātīta-- (kham) by force of self-resoluteness (adhikāreṇa), the rays of Consciousness --the faculties of the various senses-- (cit-marīcayaḥ) remain in Pada --in the State of Turyātīta (Beyond Turya or the Fourth One), as there is no orientation to outside-- (pada-sthāḥ)'||88-91||

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fel


 Stanzák 92 - 110

भावयेद्भावमन्तःस्थं भावस्थो भावनिःस्पृहः।
भावाभावगती रुद्ध्वा भावाभावावरोधदृक्॥९२॥

Bhāvayedbhāvamantaḥsthaṁ bhāvastho bhāvaniḥspṛhaḥ|
Bhāvābhāvagatī ruddhvā bhāvābhāvāvarodhadṛk||92||

'Arresting (ruddhvā) the agitation of prāṇa and apāna (bhāva-abhāva-gatī), (the yogī) who is devoted only to his own Self and whose awareness is not diminished by the group of internal and external organs --intellect, ego, mind, powers of perception and powers of action-- even in the middle of the agitation of subject and object (bhāva-sthaḥ) —viz. (the yogī) who is dedicated to his own essential nature (bhāva-niḥspṛhaḥ) and who perceives --i.e. who realizes-- the arrest of prāṇa and apāna (bhāva-abhāva-avarodha-dṛk), (i.e. who realizes that prāṇa and apāna have reached a state of equality endowed with absence of movement due to an entry into the middle state)— should contemplate (bhāvayet) the inner Sattā --Śakti-- (bhāvam antaḥstham) --i.e. by means of the frequent repetition of the process of penetrating into the middle state, he should cling to Her so that even in vyutthāna (the ordinary state of consciousness) there is no moving away from Her--'||92||

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आत्माणुकुलमूलानि शक्तिर्भूतिश्चिती रतिः।
शक्तित्रयं द्रष्टृदृश्योपरक्तं तद्विवर्जितम्॥९३॥

एतत्खं दशधा प्रोक्तमुच्चारोच्चारलक्षणम्।
धामस्थं धाममध्यस्थं धामोदरपुटीकृतम्॥९४॥

धाम्ना तु बोधयेद्धाम धाम धामान्तगं कुरु।
तद्धाम धामगत्या तु भेद्यं धामान्तमान्तरम्॥९५॥

Ātmāṇukulamūlāni śaktirbhūtiścitī ratiḥ|
Śaktitrayaṁ draṣṭṛdṛśyoparaktaṁ tadvivarjitam||93||
Etatkhaṁ daśadhā proktamuccāroccāralakṣaṇam|
Dhāmasthaṁ dhāmamadhyasthaṁ dhāmodarapuṭīkṛtam||94||
Dhāmnā tu bodhayeddhāma dhāma dhāmāntagaṁ kuru|
Taddhāma dhāmagatyā tu bhedyaṁ dhāmāntamāntaram||95||

This (etad) 'Kha' --ether or void-- (kham), characterized by the gradual attainment of Supreme Consciousness by means of the intensity of contemplation (uccāra-uccāra-lakṣaṇam), is said to be (proktam) tenfold (daśadhā): (1) (Supreme) Self, (2) limited being, (3) the root of Kula --the place of origin of prāṇaśakti-- (ātma-aṇu-kula-mūlāni), (4) (prāṇa)śakti --the one which flows in the middle prāṇa-- (śaktiḥ), (5) Might --Lordship characterized by Absolute Freedom-- (bhūtiḥ), (6) Citi --Supreme Consciousness who is Turyātīta, the State beyond the Fourth One-- (citiḥ), (7) Rati --clinging to, devotedness-- (ratiḥ), (8, 9 and 10) the triad of śakti-s (śakti-trayam) colored by the perceiver and the perceived object (draṣṭṛ-dṛśya-uparaktam) --i.e. the Power of Knowledge colored by the perceiver, viz. pramāṇa, and the Power of Action colored by the perceived object, viz. prameya-- (plus the śakti) who is devoid of that --viz. the Power of Will-- (tad-vivarjitam).

Residing in Dhāma --in the limited being-- (dhāma-stham), completely surrounded by the real nature of Dhāma --of Might or Lordship characterized by Absolute Freedom-- (dhāma-udara-puṭīkṛtam), (the yogī) should arouse --he should come to be able to be conscious of that (Self)-- (bodhayet) Dhāma --the Supreme Self-- (dhāma). By means of Dhāma --of Rati or clinging to, devotedness-- (dhāmnā), he should realize --lit. do!-- (kuru) that Dhāma --prāṇaśakti-- (dhāma) residing in the middle of Dhāma --of the root of Kula or place of origin of prāṇaśakti-- (dhāma-madhya-stha) dwells in the highest limit of Dhāma --of Citi or Supreme Consciousness who is Turyātīta, the State beyond the Fourth One-- (dhāma-anta-gam).

For that reason (tad), (because of the realization of the Supreme Principle,) Dhāma --the Power of Knowledge colored by the perceiver, viz. pramāṇa-- (dhāma), through the movement of Dhāma --the Power of Action colored by the perceived object, viz. prameya-- (dhāma-gatyā) indeed (tu), (becomes) differentiated --and it should be abandoned-- (bhedyam). (After abandoning such a Dhāma, the yogī should really take refuge) inside the final Dhāma --Power of Will whose nature is only Self-awareness without any attributes such as perceiver, perceived object, etc.-- (dhāma-antam āntaram)||93-95||

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भेदोपभेदभेदेन भेदः कार्यस्तु मध्यतः।
इति प्रवेशोपायोऽयमाणवः परिकीर्तितः॥९६॥

श्रीमहेश्वरनाथेन यो हृत्स्थेन ममोदितः।
श्रीब्रह्मयामले चोक्तं श्रीमान् रावो दशात्मकः॥९७॥

स्थूलः सूक्ष्मः परो हृद्यः कण्ठ्यस्तालव्य एव च।
सर्वतश्च विभुर्योऽसौ विभुत्वपददायकः॥९८॥

Bhedopabhedabhedena bhedaḥ kāryastu madhyataḥ|
Iti praveśopāyo'yamāṇavaḥ parikīrtitaḥ||96||
Śrīmaheśvaranāthena yo hṛtsthena mamoditaḥ|
Śrībrahmayāmale coktaṁ śrīmān rāvo daśātmakaḥ||97||
Sthūlaḥ sūkṣmaḥ paro hṛdyaḥ kaṇṭhyastālavya eva ca|
Sarvataśca vibhuryo'sau vibhutvapadadāyakaḥ||98||

However (tu), the division (of means) consisting of (more) divisions and subdivisions (bheda-upabheda-bhedena bhedaḥ) (is) a matter (kāryaḥ) of middle importance (madhyatas) --i.e. it is not the most elevated--.

Thus (iti), this (ayam) means of penetration (praveśa-upāyaḥ) is said to be (parikīrtitaḥ) 'āṇava' --pertaining to Āṇavopāya-- (āṇavaḥ). It was told (yaḥ... uditaḥ) to me (mama) by the venerable Lord Maheśvara residing in the Heart (śrī-mahā-īśvara-nāthena... hṛd-sthena) --viz. Lord Maheśvara residing in the Heart told Abhinavagupta this means of penetration--.

In venerable Brahmayāmalatantra (brahmayāmale ca), it has been said (uktam) (that:)

'Venerable --because Prakāśa in the form of Vimarśa is Life-- (śrīmān) Sound --viz. I-consciousness whose nature is Parāvāk-- (rāvaḥ) is of ten kinds (daśa-ātmakaḥ): (1 to 3) Gross --Vaikharī-- (sthūlaḥ) in the palate (tālavyaḥ eva), (4 to 6) subtle --Madhyamā-- (sūkṣmaḥ) in the throat (kaṇṭhyaḥ), and (ca) (7 to 9) higher --Paśyantī-- (paraḥ) in the heart (hṛdyaḥ) --these three levels of speech have 9 different subdivisions, 3 per speech, hence my numbering--. (Finally, there is) (10) that (sound) (ca... asau) which (yaḥ) pervades (vibhuḥ) everywhere (sarvatas) (and) which confers the state of omnipresence (vibhutva-pada-dāyakaḥ) --the nature of this tenth sound which has split away from the previous 9 sounds is Parāvāk--||96-98||

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जितरावो महायोगी सङ्क्रामेत्परदेहगः।
परां च विन्दति व्याप्तिं प्रत्यहं ह्यभ्यसेत तम्॥९९॥

तावद्यावदरावे सा रावाल्लीयेत राविणी।
अत्र भावनया देहगतोपायैः परे पथि॥१००॥

विविक्षोः पूर्णतास्पर्शात्प्रागानन्दः प्रजायते।
ततोऽपि विद्युदापातसदृशे देहवर्जिते॥१०१॥

धाम्नि क्षणं समावेशादुद्भवः प्रस्फुटं प्लुतिः।
जलपांसुवदभ्यस्तसंविद्देहैक्यहानितः॥१०२॥

स्वबलाक्रमणाद्देहशैथिल्यात् कम्पमाप्नुयात्।
गलिते देहतादात्म्यनिश्चयेऽन्तर्मुखत्वतः॥१०३॥

निद्रायते पुरा यावन्न रूढः संविदात्मनि।
ततः सत्यपदे रूढो विश्वात्मत्वेन संविदम्॥१०४॥

संविदन् घूर्णते घूर्णिर्महाव्याप्तिर्यतः स्मृता।
आत्मन्यनात्माभिमतौ सत्यामेव ह्यनात्मनि॥१०५॥

आत्माभिमानो देहादौ बन्धो मुक्तिस्तु तल्लयः।
आदावनात्मन्यात्मत्वे लीने लब्धे निजात्मनि॥१०६॥

आत्मन्यनात्मतानाशे महाव्याप्तिः प्रवर्तते।
आनन्द उद्भवः कम्पो निद्रा घूर्णिश्च पञ्चकम्॥१०७॥

इत्युक्तमत एव श्रीमालिनीविजयोत्तरे।
प्रदर्शितेऽस्मिन्नानन्दप्रभृतौ पञ्चके यदा॥१०८॥

योगी विशेत्तदा तत्तच्चक्रेशत्वं हठाद्व्रजेत्।
यथा सर्वेशिना बोधेनाक्रान्तापि तनुः क्वचित्॥१०९॥

किञ्चित्कर्तुं प्रभवति चक्षुषा रूपसंविदम्।
तथैव चक्रे कुत्रापि प्रवेशात्कोऽपि सम्भवेत्॥११०॥

Jitarāvo mahāyogī saṅkrāmetparadehagaḥ|
Parāṁ ca vindati vyāptiṁ pratyahaṁ hyabhyaseta tam||99||
Tāvadyāvadarāve sā rāvāllīyeta rāviṇī|
Atra bhāvanayā dehagatopāyaiḥ pare pathi||100||
Vivikṣoḥ pūrṇatāsparśātprāgānandaḥ prajāyate|
Tato'pi vidyudāpātasadṛśe dehavarjite||101||
Dhāmni kṣaṇaṁ samāveśādudbhavaḥ prasphuṭaṁ plutiḥ|
Jalapāṁsuvadabhyastasaṁviddehaikyahānitaḥ||102||
Svabalākramaṇāddehaśaithilyāt kampamāpnuyāt|
Galite dehatādātmyaniścaye'ntarbhukhatvataḥ||103||
Nidrāyate purā yāvanna rūḍhaḥ saṁvidātmani|
Tataḥ satyapade rūḍho viśvātmatvena saṁvidam||104||
Saṁvidan ghūrṇate ghūrṇirmahāvyāptiryataḥ smṛtā|
Ātmanyanātmābhimatau satyāmeva hyanātmani||105||
Ātmābhimāno dehādau bandho muktistu tallayaḥ|
Ādāvanātmanyātmatve līne labdhe nijātmani||106||
Ātmanyanātmatānāśe mahāvyāptiḥ pravartate|
Ānanda udbhavaḥ kampo nidrā ghūrṇiśca pañcakam||107||
Ityuktamata eva śrīmālinīvijayottare|
Pradarśite'sminnānandaprabhṛtau pañcake yadā||108||
Yogī viśettadā tattaccakreśatvaṁ haṭhādvrajet|
Yathā sarveśinā bodhenākrāntāpi tanuḥ kvacit||109||
Kiñcitkartuṁ prabhavati cakṣuṣā rūpasaṁvidam|
Tathaiva cakre kutrāpi praveśātko'pi sambhavet||110||

The Great Yogī (mahā-yogī) who has conquered the sound (jita-rāvaḥ) should pass through (the sound) (saṅkrāmet), (going higher and higher, and discarding the inferior stages. Consequently, this Yogī) who dwells in the supreme body --i.e. who is dedicated to the essential nature of higher and higher sounds, one after another-- (para-deha-gaḥ) attains (vindati) the Supreme Inherence or Pervasion (parām ca... vyāptim) --viz. he attains his own real nature--. (For this reason,) he should practice (hi abhyaseta) that (tam) really (tāvat) until (yāvat) Rāviṇī --the Power of Vimarśa whose nature is Parāvāk appearing in the form of the various sounds-- (sā... rāviṇī), through sound --by uttering each of the (abovementioned) sounds-- (rāvāt), is dissolved --viz. rests-- (līyeta) in the soundless Reality --i.e. in one's own Self whose form is I-consciousness-- (arāve).

Here --in this special means-- (atra), in the case of the ones who wish to enter (vivikṣoḥ) into the Supreme Path (pare pathi) by means of contemplation --i.e. by means of the practices of uccāra, karaṇa, etc.-- (bhāvanayā) through bodily means (deha-gata-upāyaiḥ), does arise (prajāyate) a first bliss (prāk-ānandaḥ) due to a contact with Fullness (pūrṇatā-sparśāt).

After that (tatas api), (there is) clearly (prasphuṭam) a 'springing' (udbhavaḥ) (or) 'leap' (plutiḥ) because of an absorption (samāveśāt), for an instant (kṣaṇam), in the Dhāma or State (dhāmni) devoid of body (deha-varjite) similar to the discharge of a thunderbolt (vidyut-āpāta-sadṛśe).

(Afterward, the yogī) gets (āpnuyāt) a tremor (kampam) as dust in water (jala-pāṁsu-vat). (Because of what?) Because of (his) act of abandoning unity between body and Consciousness, which --such an act of abandoning-- had been practiced (for many births) (abhyasta-saṁvid-deha-aikya-hānitaḥ), because of (his) grabbing hold of the Force of Consciousness --this Force is Power characterized by I-consciousness-- (sva-bala-ākramaṇāt) (and finally) because of the relaxation of the body --i.e. the erroneous notion that the not-self is the Self becomes relaxed, i.e. it is weakened-- (deha-śaithilyāt).

When, due to introversion, the certainty of identity with the body disappears (galite deha-tādātmya-niścaye antarmukhatvataḥ), (the yogī) firstly (purā) falls asleep (nidrāyate) as long as (yāvat) he is not established (na rūḍhaḥ) in Consciousness (saṁvid-ātmani).

Subsequently (tatas), established (rūḍhaḥ) in the Real State --the State of Supreme Consciousness-- (satya-pade) (and) realizing (saṁvidan) that Consciousness (saṁvidam) appears as the universe (viśva-ātmatvena) --i.e. he realizes that Consciousness is the real nature of this entire universe consisting of body, pot, etc.--, he staggers (ghūrṇate). Consequently (yatas), (this) staggering (ghūrṇiḥ) is called (smṛtā) the Great Pervasion (mahā-vyāptiḥ).

(There is) bondage (bandhaḥ) when the Self is erroneously considered to be the not Self (ātmani anātma-abhimatau satyām eva hi), (and conversely,) when the not Self —such as body, etc.— is erroneously considered as the Self (anātmani ātma-abhimānaḥ deha-ādau) --those are pauruṣājñāna and bauddhājñāna (ignorance about the Self and intellectual ignorance), the two aspects of Āṇavamala, the primordial impurity--. Liberation (muktiḥ) (is) truly (tu) the dissolution of that (tad-layaḥ).

The Great Pervasion (mahā-vyāptiḥ) takes place (pravartate) when, firstly, the (erroneous notion that the) not Self is the Self is dissolved in one's own Self, (and secondly,) when (the erroneous notion that) the Self is the not Self is eliminated (ādau anātmani ātmatve līne labdhe nija-ātmani ātmani anātmatā-nāśe).

Therefore (atas eva), the five (signs) (pañcakam) are so described (iti uktam) in venerable Mālinīvijayottaratantra (śrī-mālinīvijayottare): 'Bliss (ānandaḥ), springing or leap (udbhavaḥ), tremor (kampaḥ), sleep (nidrā) and (ca) staggering (ghūrṇiḥ)'.

When (yadā) the yogī (yogī) penetrates (viśet) into this group of five (signs) which has been taught, viz. bliss, etc. (pradarśite asmin ānanda-prabhṛtau pañcake) --i.e. when he experiences them one by one--, then (tadā) he, by force, attains (haṭhāt vrajet) lordship over the various wheels (such as Trikoṇa, etc.) (tad-tad-cakra-īśatvam).

Just as (yathā) the body (tanuḥ), even if (api) it is one --lit. possessed-- (ākrāntā) with Consciousness who is the Lord of all --because Consciousness pervades it all-- (sarva-īśinā bodhena), can (prabhavati) (just) do (kartum) something (kiñcid) somewhere (kvacit), (e.g.) by means of the eye(s) (cakṣuṣā) (it can) be aware of the forms --but not of the odors, etc.-- (rūpa-saṁvidam), so (tathā eva) from the penetration (praveśāt) into somewhere (kutra api), i.e. into a (particular) wheel (for each case, e.g. Trikoṇa, etc.) (cakre), there is (sambhavet) (only) something --viz. a particular experience, whether it be bliss or springing/leap or tremor or sleep or staggering, one each time-- (kaḥ api)||99-110||

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fel


 Stanzák 111 - 120

आनन्दचक्रं वह्न्यश्रि कन्द उद्भव उच्यते।
कम्पो हृत्तालु निद्रा च घूर्णिः स्यादूर्ध्वकुण्डली॥१११॥

Ānandacakraṁ vahnyaśri kanda udbhava ucyate|
Kampo hṛttālu nidrā ca ghūrṇiḥ syādūrdhvakuṇḍalī||111||

(1) The wheel of bliss (ānanda-cakram) is said to be (ucyate) Trikoṇa --the Triangle, the wheel of the Yoginī; because vahnyaśri = vahni-aśri = three-angle--- (vahnyaśri); (2) springing or leap (udbhavaḥ) (is said to be) Kanda --egg-shaped bulb which is the source of all the channels in the subtle body-- (kandaḥ); (3) tremor (kampaḥ) (is said to be) the heart (hṛd); (4) sleep (nidrā) (is said to be) the palate (tālu), and (ca) (5) staggering (ghūrṇiḥ) is (syāt) Ūrdhvakuṇḍalī or Ūrdhvakuṇḍalinī --lit. Upward (moving) Kuṇḍalī or Kuṇḍalinī; She is associated with expansion; according to Jayaratha, the commentator of Tantrāloka, Ūrdhvakuṇḍalinī is dvādaśānta-- (ūrdhva-kuṇḍalī)||111||

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एतच्च स्फुटमेवोक्तं श्रीमत्त्रैशिरसे मते।
एवं प्रदर्शितोच्चारविश्रान्तिहृदयं परम्॥११२॥

यत्तदव्यक्तलिङ्गं नृशिवशक्त्यविभागवत्।
अत्र विश्वमिदं लीनमत्रान्तःस्थं च गम्यते॥११३॥

इदं तल्लक्षणं पूर्णशक्तिभैरवसंविदः।
देहगाध्वसमुन्मेषे समावेशस्तु यः स्फुटः॥११४॥

अहन्ताच्छादितोन्मेषिभावेदम्भावयुक् स च।
व्यक्ताव्यक्तमिदं लिङ्गं मन्त्रवीर्यं परापरम्॥११५॥

नरशक्तिसमुन्मेषि शिवरूपाद्विभेदितम्।
यन्न्यक्कृतशिवाहन्तासमावेशं विभेदवत्॥११६॥

विशेषस्पन्दरूपं तद् व्यक्तं लिङ्गं चिदात्मकम्।
व्यक्तात्सिद्धिप्रसवो व्यक्ताव्यक्ताद्द्वयं विमोक्षश्च।
अव्यक्ताद्बलमाद्यं परस्य नानुत्तरे त्वियं चर्चा॥११७॥

Etacca sphuṭamevoktaṁ śrīmattraiśirase mate|
Evaṁ pradarśitoccāraviśrāntihṛdayaṁ param||112||
Yattadavyaktaliṅgaṁ nṛśivaśaktyavibhāgavat|
Atra viśvamidaṁ līnamatrāntaḥsthaṁ ca gamyate||113||
Idaṁ tallakṣaṇaṁ pūrṇaśaktibhairavasaṁvidaḥ|
Dehagādhvasamunmeṣe samāveśastu yaḥ sphuṭaḥ||114||
Ahantācchāditonmeṣibhāvedambhāvayuk sa ca|
Vyaktāvyaktamidaṁ liṅgaṁ mantravīryaṁ parāparam||115||
Naraśaktisamunmeṣi śivarūpādvibheditam|
Yannyakkṛtaśivāhantāsamāveśaṁ vibhedavat||116||
Viśeṣaspandarūpaṁ tad vyaktaṁ liṅgaṁ cidātmakam|
Vyaktātsiddhiprasavo vyaktāvyaktāddvayaṁ vimokṣaśca|
Avyaktādbalamādyaṁ parasya nānuttare tviyaṁ carcā||117||

This --the previous teachings about bliss, springing or leap, etc.-- (etad ca) has been clearly described (sphuṭam eva uktam) in venerable Triśirobhairavatantra (śrīmat-traiśirase mate).

In this way (evam), That (tad) which (yad) (is) the Supreme (param) Heart of repose for the uccāra-s which have been taught --i.e. that superior nature which is the Vibration of Consciousness consisting in I-consciousness and is called by the words 'Yoginī', 'Hṛdaya' (Heart), etc.-- (pradarśita-uccāra-viśrānti-hṛdayam), (is said to be) the Unmanifest Liṅga (avyakta-liṅgam). (Why? Because) It contains Śiva, Śakti and Nara (or limited being) in an undivided way (nṛ-śiva-śakti-avibhāgavat).

Here --i.e. in the Supreme Heart which is I-consciousness and consists of Śiva, Śakti and Nara-- (atra), this (idam) universe --i.e. this whole-- (viśvam) is dissolved (līnam) --i.e. it remains as undivided--. Here --in this Supreme Heart-- (atra), (this universe or whole) is perceived (gamyate) as residing within (It) (antar-stham). This (idam) (is) the characteristic of That (tad-lakṣaṇam), viz. of Bhairava Consciousness in the Fullness of Its Power (pūrṇa-śakti-bhairava-saṁvidaḥ).

The absorption (in the Supreme Principle) (samāveśaḥ tu... saḥ ca) which (yaḥ) (is) clearly manifest (sphuṭaḥ) (even) in the manifestation of the bodily path --even in the state where one erroneously considers the physical body, etc. to be the Self-- (deha-ga-adhva-samunmeṣe) (is) furnished with the state of Idam or This --Idantā-- —which lies in positive entities --entities that exist-- shining forth outside— covered by I-consciousness --Ahantā; i.e. Ahantā covers Idantā-- (ahantā-ācchādita-unmeṣi-bhāva-idam-bhāva-yuk) --all in all, this absorption consists of Ahantā and Idantā--. This (idam) Manifest/Unmanifest (vyakta-avyaktam) Liṅga (liṅgam) (is) the virility of Mantra --i.e. the Power of I-consciousness, because It, resting in this State, has the capacity to give the fruit which is suitable to oneself-- (mantra-vīryam) (and) Parāpara --lit. Supreme/non-Supreme; because there is predominance of Śakti-- (para-aparam); (in other words,) It appears as Śakti and Nara (nara-śakti-samunmeṣi) separated (vibheditam) from Śiva (śiva-rūpāt).

That (tad) which (yad) (is) differentiated --i.e. that which appears with an external form-- (vibhedavat), whose nature is the Specific Spanda (viśeṣa-spanda-rūpam), (and) in which there is an absorption in the degraded I-consciousness of Śiva --in the I-ness of the limited being-- (nyakkṛta-śiva-ahantā-samāveśa), is the Manifest (vyaktam) Liṅga (liṅgam), which is (nonetheless) Consciousness (cit-ātmakam), (or otherwise, this Manifest Liṅga would be nothing, i.e. It would not exist).

From the Manifest (Liṅga) (vyaktāt), (there is) generation of supernatural powers (siddhi-prasavaḥ); from Manifest/Unmanifest (Liṅga) (vyakta-avyaktāt), (there is) the two --supernatural powers and Liberation-- (dvayam); and (ca) from the Unmanifest (Liṅga) (avyaktāt), (there is) Liberation (only) (vimokṣaḥ). The Primordial (Liṅga) --i.e. the Unmanifest Liṅga-- (ādyam) (is) the Force or Power (balam) of the other (two) (parasya). However (tu), this (iyam) reasoning --lit. discussion, inquiry, investigation-- (carcā) (is) not (valid) (na) with reference to Anuttara (anuttare)||112-117||

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आत्माख्यं यद्व्यक्तं नरलिङ्गं तत्र विश्वमर्पयतः।
व्यक्ताव्यक्तं तस्माद्गलिते तस्मिंस्तदव्यक्तम्॥११८॥

Ātmākhyaṁ yadvyaktaṁ naraliṅgaṁ tatra viśvamarpayataḥ|
Vyaktāvyaktaṁ tasmādgalite tasmiṁstadavyaktam||118||

The Liṅga of Nara --of the limited being; i.e. the Liṅga where the limited being predominates; all in all, It is the seat of the This-ness-- (nara-liṅgam), which (yad) (is) Manifest (vyaktam), is known as 'Ātmā' (ātma-ākhyam). The universe --which is so formed: 'I' is that which is 'This', e.g. I am the body, I am the mind, etc.-- (viśvam) (is placed) there --in Manifest Liṅga-- (tatra) as an offering (arpayataḥ) --i.e. it is dissolved there--. (This is) the Manifest/Unmanifest (Liṅga) (vyakta-avyaktam). From that (Manifest/Unmanifest Liṅga) (tasmāt), when that (universe) has (completely) disappeared --when it has become a residue of I-consciousness-- (galite tasmin), that (tad) (is) the Unmanifest (Liṅga) (avyaktam)||118||

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तेनात्मलिङ्गमेतत् परमे शिवशक्त्यणुस्वभावमये।
अव्यक्ते विश्राम्यति नानुत्तरधामगा त्वियं चर्चा॥११९॥

Tenātmaliṅgametat parame śivaśaktyaṇusvabhāvamaye|
Avyakte viśrāmyati nānuttaradhāmagā tviyaṁ carcā||119||

Therefore (tena), this (etad) Liṅga called Ātmā (ātma-liṅgam) rests (viśrāmyati) in the Supreme Unmanifest Essential Nature of Śiva, Śakti and Nara (parame śiva-śakti-aṇu-sva-bhāva-maye avyakte). Nevertheless (tu), this (iyam) reasoning --lit. discussion, inquiry, investigation-- (carcā) does not (na) have to do with the State of Anuttara (anuttara-dhāma-gā)||119||

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एकस्य स्पन्दनस्यैषा त्रैधं भेदव्यवस्थितिः।
अत्र लिङ्गे सदा तिष्ठेत् पूजाविश्रान्तितत्परः॥१२०॥

Ekasya spandanasyaiṣā traidhaṁ bhedavyavasthitiḥ|
Atra liṅge sadā tiṣṭhet pūjāviśrāntitatparaḥ||120||

This (eṣā) differentiation which is divided into three --viz. in the Manifest Liṅga, etc.-- (traidham bheda-vyavasthitiḥ) (is the expression) of a single Vibration (called by the words Yoginī, Hṛdaya, etc. and whose nature is predominantly Anuttara) (ekasya spandanasya). The one who is totally devoted to a repose in worship (pūjā-viśrānti-tatparaḥ) should always remain (sadā tiṣṭhet) in this Liṅga (atra liṅge) --Mālinīvijayottaratantra 18.42 says something like this about this topic: '(The yogī) should not worship the liṅga which is made out of gem, or whose constituent elements are clay and cloth, etc. He should worship the spiritual Liṅga in which all that is animate and inanimate is dissolved. Because by means of this (spiritual Liṅga), the liṅgahood of the external liṅga is established'--||120||

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 Stanzák 121 - 132

योगिनीहृदयं लिङ्गमिदमानन्दसुन्दरम्।
बीजयोनिसमापत्त्या सूते कामपि संविदम्॥१२१॥

Yoginīhṛdayaṁ liṅgamidamānandasundaram|
Bījayonisamāpattyā sūte kāmapi saṁvidam||121||

This (idam) Heart of the Yoginī (yoginī-hṛdayam), beautiful due to Bliss (ānanda-sundaram), produces --i.e. manifests-- (sūte) an entry into the Supreme Consciousness --lit. some Consciousness-- (kāmapi saṁvidam) by means of an absorption in Seed and Matrix --viz. by means of an identification with Śiva and Śakti-- (bīja-yoni-samāpattyā)||121||

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अत्र प्रयासविरहात्सर्वोऽसौ देवतागणः।
आनन्दपूर्णे धाम्न्यास्ते नित्योदितचिदात्मकः॥१२२॥

Atra prayāsavirahātsarvo'sau devatāgaṇaḥ|
Ānandapūrṇe dhāmnyāste nityoditacidātmakaḥ||122||

Here --in the Heart of the Yoginī-- (atra), in this Abode full of Bliss (ānanda-pūrṇe dhāmni), resides (āste) without effort (prayāsa-virahāt) all (sarvaḥ) that (asau) group of deities (devatā-gaṇaḥ) in which Consciousness is always active (nitya-udita-cit-ātmakaḥ)||122||

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अत्र भैरवनाथस्य ससङ्कोचविकासिका।
भासते दुर्घटा शक्तिरसङ्कोचविकासिनः॥१२३॥

Atra bhairavanāthasya sasaṅkocavikāsikā|
Bhāsate durghaṭā śaktirasaṅkocavikāsinaḥ||123||

Here --in this Abode full of Bliss-- (atra), shines (bhāsate) the Power (śaktiḥ) —who accomplishes what is hard to be accomplished (durghaṭā) (and) who is endowed with contraction and expansion --i.e. such a Power is always full of manifestation and withdrawal (of the universe)-- (sa-saṅkoca-vikāsikā)— of Lord Bhairava (bhairava-nāthasya) —who is devoid of contraction and expansion (a-saṅkoca-vikāsinaḥ) --i.e. of Prakāśa who is like an ocean which is calm--—||123||

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एतल्लिङ्गसमापत्तिविसर्गानन्दधारया।
सिक्तं तदेव सद्विश्वं शश्वन्नवनवायते॥१२४॥

Etalliṅgasamāpattivisargānandadhārayā|
Siktaṁ tadeva sadviśvaṁ śaśvannavanavāyate||124||

That (tad eva) real universe (sat-viśvam), sprinkled (siktam) with the stream of the Bliss of Visarga or Emission due to the absorption in this Liṅga --i.e. with the stream of the Bliss of Kaulinī (also called Absolute Freedom) because of an identification with this Liṅga which is the State of Anuttara-- (etad-liṅga-samāpatti-visarga-ānanda-dhārayā), is constantly being renewed --viz. it always becomes a receptacle for manifestation and withdrawal-- (śaśvat navanavāyate)||124||

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अनुत्तरेऽभ्युपायोऽत्र ताद्रूप्यादेव वर्णितः।
ज्वलितेष्वपि दीपेषु घर्मांशुः किं न भासते॥१२५॥

Anuttare'bhyupāyo'tra tādrūpyādeva varṇitaḥ|
Jvaliteṣvapi dīpeṣu gharmāṁśuḥ kiṁ na bhāsate||125||

(This) means (abhyupāyaḥ) to attain Anuttara (anuttare) has been described (varṇitaḥ) here --in the chapter dealing with Āṇavopāya-- (varṇitaḥ) due to sameness of nature --i.e. since it is (effectively) a means to attain Anuttara, viz. it is in conformity with other means enunciated here-- (tādrūpyāt eva). Does the sun not (gharmāṁśuḥ kim na) shine (bhāsate) even among lit lamps (jvaliteṣu api dīpeṣu) --just as, for revealing various things, there is no fault in the presence of the great light of the sun in the midst of lamps, etc. whose light is limited--?||125||

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अर्थेषु तद्भोगविधौ तदुत्थे दुःखे सुखे वा गलिताभिशङ्कम्।
अनाविशन्तोऽपि निमग्नचित्ता जानन्ति वृत्तिक्षयसौख्यमन्तः॥१२६॥

Artheṣu tadbhogavidhau tadutthe duḥkhe sukhe vā galitābhiśaṅkam|
Anāviśanto'pi nimagnacittā jānanti vṛttikṣayasaukhyamantaḥ||126||

Even (api) those who without doubt are not immersed --lit. do not go toward-- (galita-abhiśaṅkam anāviśantaḥ) in the objects (artheṣu), in the act of enjoying them (tad-bhoga-vidhau), (and) in the pain (duḥkhe) or (vā) pleasure (sukhe) arising from them (tad-utthe), with their minds off --even if involved in the act of accepting or rejecting this or that-- (nimagna-cittāḥ), know (jānanti) inside (antar) the Pleasure of the elimination of mental fluctuations (vṛtti-kṣaya-saukhyam)||126||

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सत्येवात्मनि चित्स्वभावमहसि स्वान्ते तथोपक्रियां तस्मै कुर्वति तत्प्रचारविवशे सत्यक्षवर्गेऽपि च।
सत्स्वर्थेषु सुखादिषु स्फुटतरं यद्भेदवन्ध्योदयं योगी तिष्ठति पूर्णरश्मिविभवस्तत्तत्त्वमाचीयताम्॥१२७॥

Satyevātmani citsvabhāvamahasi svānte tathopakriyāṁ tasmai kurvati tatpracāravivaśe satyakṣavarge'pi ca|
Satsvartheṣu sukhādiṣu sphuṭataraṁ yadbhedavandhyodayaṁ yogī tiṣṭhati pūrṇaraśmivibhavastattattvamācīyatām||127||

In the real Self, in the Light of the essential nature of Consciousness --viz. in the Perfect Supreme Knower who differs from the light of the sun, etc. due to the essential nature of Consciousness-- (sati eva ātmani cit-svabhāva-mahasi svānte), as well as (tathā) in the Antaḥkaraṇa --i.e. intellect, ego and mind-- (svānte) which pays a service, (characterized by a restricted capacity to know and do,) (upakriyām... kurvati) to Him (tasmai), and also (api ca) in the group of (external) indriya-s which depends on the superior course --e.g. 'I know this', etc.-- of that (Antaḥkaraṇa) (tad-pracāra-vivaśe sati akṣa-varge), (and) in the objects which bring about pleasure, etc. --in the objects which are pleasant or not-- (satsu artheṣu sukha-ādiṣu), the yogī (yogī), furnished with the Glory of (having) perfect rays --i.e. he is one whose activities of all the indriya-s have disappeared due to the elimination of the external desires-- (pūrṇa-raśmi-vibhavaḥ), stays very clearly at --viz. persists in-- (sphuṭataram... tiṣṭhati) a manifestation devoid of duality --i.e. 'undifferentiated', even in the midst of the three enclosures of non-duality, duality/non-duality, and duality-- (yad bheda-vandhya-udayam). May that Supreme Principle be sought (tad-tattvam ācīyatām)! --the purport of this long stanza is that even in the midst of the external agitation coming from objects, knower, etc., the yogī, by removing (his) attachment to (all) that, remains dedicated only to his own Self--||127||

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इत्युच्चारविधिः प्रोक्तः करणं प्रविविच्यते।
तच्चेत्थं त्रिशिरःशास्त्रे परमेशेन भाषितम्॥१२८॥

ग्राह्यग्राहकचिद्व्याप्तित्यागाक्षेपनिवेशनैः।
करणं सप्तधा प्राहुरभ्यासं बोधपूर्वकम्॥१२९॥

तद्व्याप्तिपूर्वमाक्षेपे करणं स्वप्रतिष्ठता।
गुरुवक्त्राच्च बोद्धव्यं करणं यद्यपि स्फुटम्॥१३०॥

तथाप्यागमरक्षार्थं तदग्रे वर्णयिष्यते।
उक्तो य एष उच्चारस्तत्र योऽसौ स्फुरन् स्थितः॥१३१॥

अव्यक्तानुकृतिप्रायो ध्वनिर्वर्णः स कथ्यते।
सृष्टिसंहारबीजं च तस्य मुख्यं वपुर्विदुः॥१३२॥

Ityuccāravidhiḥ proktaḥ karaṇaṁ pravivicyate|
Taccetthaṁ triśiraḥśāstre parameśena bhāṣitam||128||
Grāhyagrāhakacidvyāptityāgākṣepaniveśanaiḥ|
Karaṇaṁ saptadhā prāhurabhyāsaṁ bodhapūrvakam||129||
Tadvyāptipūrvamākṣepe karaṇaṁ svapratiṣṭhatā|
Guruvaktrācca boddhavyaṁ karaṇaṁ yadyapi sphuṭam||130||
Tathāpyāgamarakṣārthaṁ tadagre varṇayiṣyate|
Ukto ya eṣa uccārastatra yo'sau sphuran sthitaḥ||131||
Avyaktānukṛtiprāyo dhvanirvarṇaḥ sa kathyate|
Sṛṣṭisaṁhārabījaṁ ca tasya mukhyaṁ vapurviduḥ||132||

Thus (iti), the method of uccāra (uccāra-vidhiḥ) has been mentioned (proktaḥ). (Now,) the method of karaṇa (karaṇam) is examined (pravivicyate).

In this way (ittham), that --i.e. karaṇa-- (tad) is spoken about (bhāṣitam) by the Supreme Lord (parama-īśena) in Triśirobhairavatantra (triśiraḥśāstre):

'(The sages) said (prāhuḥ) that the conscious (bodha-pūrvakam) practice (abhyāsam) (known as) karaṇa (karaṇam) (is) sevenfold (saptadhā): Grāhya, grāhaka, cit, vyāpti, tyāga, ākṣepa and niveśana (grāhya-grāhaka-cit-vyāpti-tyāga-ākṣepa-niveśanaiḥ). In ākṣepa (ākṣepe), the karaṇa (karaṇam) previous to the penetration of it --i.e. of the universe-- (tad-vyāpti-pūrvam) (is) a repose in one's own Self (svapratiṣṭhatā)'.

And (ca) although (yadi api) it is clear (sphuṭam) that karaṇa (karaṇam) must be known (boddhavyam) from the mouth of the Guru (guru-vaktrāt), nevertheless (tathā api), for the protection of the Āgama --of the revealed scripture, viz. of the Tantra-- (āgama-rakṣā-artham) (so that it is not interrupted), it will be described (tad... varṇayiṣyate) further on (agre).

Varṇa (varṇaḥ saḥ) is said to be (kathyate) that (asau) sound (dhvaniḥ) —which is mostly like an inarticulate sound --it is an unstruck sound since its undivided nature is all the letters-- (avyakta-anukṛti-prāyaḥ)— which (yaḥ) keeps (sthitaḥ) vibrating (sphuran) there (tatra), viz. (in) this (eṣaḥ) uccāra (based on the vital energy) (uccāraḥ) that (yaḥ) has been mentioned (uktaḥ).

(The sages) know (viduḥ) that the main (mukhyam) form (vapus) --i.e. the principal place of manifestation-- of that (Varṇa) (tasya) (is) the (two) seed mantra(-s) of manifestation and withdrawal --i.e. 'sa' and 'ha', respectively, in this context, though Abhinavagupta will mentioned them as 'SAUḤ' and 'KhPhREṀ' later-- (sṛṣṭi-saṁhāra-bījam ca)||128-132||

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 Stanzák 133 - 140

तदभ्यासवशाद्याति क्रमाद्योगी चिदात्मताम्।
तथा ह्यनच्के साच्के वा कादौ सान्ते पुनःपुनः॥१३३॥

स्मृते प्रोच्चारिते वापि सा सा संवित्प्रसूयते।
बाह्यार्थसमयापेक्षा घटाद्या ध्वनयोऽपि ये॥१३४॥

तेऽप्यर्थभावनां कुर्युर्मनोराज्यवदात्मनि।
तदुक्तं परमेशेन भैरवो व्यापकोऽखिले॥१३५॥

इति भैरवशब्दस्य सन्ततोच्चारणाच्छिवः।
श्रीमत्त्रैशिरसेऽप्युक्तं मन्त्रोद्धारस्य पूर्वतः॥१३६॥

Tadabhyāsavaśādyāti kramādyogī cidātmatām|
Tathā hyanacke sācke vā kādau sānte punaḥpunaḥ||133||
Smṛte proccārite vāpi sā sā saṁvitprasūyate|
Bāhyārthasamayāpekṣā ghaṭādyā dhvanayo'pi ye||134||
Te'pyarthabhāvanāṁ kuryurmanorājyavadātmani|
Taduktaṁ parameśena bhairavo vyāpako'khile||135||
Iti bhairavaśabdasya santatoccāraṇācchivaḥ|
Śrīmattraiśirase'pyuktaṁ mantroddhārasya pūrvataḥ||136||

By means of its practice --i.e. of the practice of the abovementioned sound which manifests in 'SAUḤ', 'KhPhREṀ', etc.-- (tad-abhyāsa-vaśāt), the yogī (yogī) gradually (kramāt) attains (yāti) Consciousness (cit-ātmatām).

For example (tathā hi): When (the consonants) starting with 'ka' and ending in 'sa' —without vowel or with vowel— are recollected or even uttered over and over again (an-acke sa-acke vā ka-ādau sa-ānte punar-punar smṛte proccārite vā api), (then) this or that (sā sā) consciousness --i.e. experience-- (saṁvid) is produced (prasūyate).

Even (api) those (te) sounds (dhvanayaḥ) (such as) 'pot', etc. (ghaṭa-ādyāḥ), which have to do with conventions regarding external objects (bāhya-artha-samaya-apekṣāḥ), generate (kuryuḥ) in oneself (ātmani) the realization of the object (artha-bhāvanām) in the form of imagination --lit. like the realm of fancy; i.e. in the form of different vikalpa-s, e.g. the word 'lover' evokes desire, sorrow, etc., which are only imagination or different vikalpa-s-- (manas-rājya-vat).

That (tad) has been said (uktam) by the Supreme Lord (parama-īśena): 'Bhairava (bhairavaḥ) pervades (vyāpakaḥ) it all (akhile). Thus (iti), through the constant utterance (santata-uccāraṇāt) of the word Bhairava (bhairava-śabdasya), (one becomes) Śiva (śivaḥ)'.

It has also been said (api uktam) in venerable Triśirobhairavatantra (api), prior to (pūrvatas) the selection of mantra-s (mantra-uddhārasya) --the quote is starting in the next stanza--||133-136||

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स्मृतिश्च स्मरणं पूर्वं सर्वभावेषु वस्तुतः।
मन्त्रस्वरूपं तद्भाव्यस्वरूपापत्तियोजकम्॥१३७॥

Smṛtiśca smaraṇaṁ pūrvaṁ sarvabhāveṣu vastutaḥ|
Mantrasvarūpaṁ tadbhāvyasvarūpāpattiyojakam||137||

'And (ca) memory (smṛtiḥ) (or) the act of remembering or calling to mind --i.e. it is reflection in which experienced things are revealed without stealing (from other sources); the nature of such a memory is the Power of the Supreme Lord-- (smaraṇam) (is) firstly (pūrvam) with reference to all the objects (sarva-bhāveṣu) --(because) it is indispensable in a first statement such as the desire to obtain something, etc., (since if there is nothing to obtain, the whole statement is nonsensical; all in all), the entire ordinary life rooted in that (memory) would disappear (if one cannot remember objects)--. Its essential nature is really the Mantra --i.e. the Supreme Knower-- (vastutas mantra-svarūpam). It --lit. that-- (tad) confers the realization of the true nature of the objects (bhāvya-sva-rūpa-āpatti-yojakam)'||137||

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स्मृतिः स्वरूपजनिका सर्वभावेषु रञ्जिका।
अनेकाकाररूपेण सर्वत्रावस्थितेन तु॥१३८॥

स्वस्वभावस्य सम्प्राप्तिः संवित्तिः परमार्थतः।
व्यक्तिनिष्ठा ततो विद्धि सत्ता सा कीर्तिता परा॥१३९॥

Smṛtiḥ svarūpajanikā sarvabhāveṣu rañjikā|
Anekākārarūpeṇa sarvatrāvasthitena tu||138||
Svasvabhāvasya samprāptiḥ saṁvittiḥ paramārthataḥ|
Vyaktiniṣṭhā tato viddhi sattā sā kīrtitā parā||139||

'Memory (smṛtiḥ) generates --i.e. brings the objects being remembered to light-- the one's nature (which is separated from the present time) (svarūpa-janikā) --(because) recollection is indeed the manifestation again of the previous experience by separating (it) from the present time-- (and) manifests (clearly in its own time) (rañjikā) by remaining (avasthitena tu) everywhere (sarvatra), i.e. in all the objects (sarva-bhāveṣu), in many forms (aneka-ākāra-rūpeṇa). (Besides, it is) the attainment (samprāptiḥ) of one's own essential nature --i.e. of one's own Self-- (sva-sva-bhāvasya) (as well as) Consciousness (saṁvittiḥ) in the true sense of the word (paramārthatas), (and) the one dedicated to 'vyakti' --lit. manifestation; viz. memory is dedicated to the preceding experience whose essence is the manifestation of objects-- (vyakti-niṣṭhā).

For that reason (tatas), know (viddhi) that it --i.e. memory-- (sā) is called (kīrtitā) the Supreme (parā) Existence (sattā)'||138-139||

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किं पुनः समयापेक्षां विना ये बीजपिण्डकाः।
संविदं स्पन्दयन्त्येते नेयुः संविदुपायताम्॥१४०॥

Kiṁ punaḥ samayāpekṣāṁ vinā ye bījapiṇḍakāḥ|
Saṁvidaṁ spandayantyete neyuḥ saṁvidupāyatām||140||

(If ordinary words such as 'pot', etc., through their pronunciation and recollection, are a means to attain identification with Consciousness,) how much more (kim punar) (can be) these (ete) groups of seed mantra-s --'SAUḤ', 'KhPhREṀ', etc.-- (bīja-piṇḍakāḥ) which (ye), without (vinā) depending on (any) conventions (samaya-apekṣām), make Consciousness vibrate (saṁvidam spandayanti) (and) become a (valid) means for (the achievement) of Consciousness (neyuḥ saṁvid-upāyatām)?||140||

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 Stanzák 141 - 150

वाच्याभावादुदासीनसंवित्स्पन्दात्स्वधामतः।
प्राणोल्लासनिरोधाभ्यां बीजपिण्डेषु पूर्णता॥१४१॥

Vācyābhāvādudāsīnasaṁvitspandātsvadhāmataḥ|
Prāṇollāsanirodhābhyāṁ bījapiṇḍeṣu pūrṇatā||141||

Fullness --a State without any desire as It is not oriented to another-- (pūrṇatā) in the groups of seed mantra-s --'SAUḤ', 'KhPhREṀ', etc.-- (bīja-piṇḍeṣu) is because of the absence of 'vācya' or 'denoted by vācaka or word' --i.e. vācya is the object which is separated from the expansion in unity with Consciousness; therefore, these groups of seed mantra-s have no object to be denoted-- (vācya-abhāvāt), because of the vibration of Consciousness is 'neutral' --i.e. this vibration of Consciousness is not oriented toward outside due to a repose in one's own Self alone-- (udāsīna-saṁvid-spandāt), because of their self-vibration --or because of their self-expansion, i.e. because such groups of seed mantra-s vibrate or expand by themselves-- (sva-dhāmataḥ) (and) because of the spreading and suppression --i.e. because of the expansion oriented to prameya or knowable and because of the repose turned inward-- of the vital energy (whose nature is pramāṇa or knowledge/means of knowledge) (prāṇa-ullāsa-nirodhābhyām)||141||

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सुखसीत्कारसत्सम्यक्साम्यप्रथमसंविदः।
संवेदनं हि प्रथमं स्पर्शोऽनुत्तरसंविदः॥१४२॥

हृत्कण्ठ्योष्ठ्यत्रिधामान्तर्नितरां प्रविकासिनि।
चतुर्दशः प्रवेशो य एकीकृततदात्मकः॥१४३॥

ततो विसर्गोच्चारांशे द्वादशान्तपथावुभौ।
हृदयेन सहैकध्यं नयते जपतत्परः॥१४४॥

Sukhasītkārasatsamyaksāmyaprathamasaṁvidaḥ|
Saṁvedanaṁ hi prathamaṁ sparśo'nuttarasaṁvidaḥ||142||
Hṛtkaṇṭhyoṣṭhyatridhāmāntarnitarāṁ pravikāsini|
Caturdaśaḥ praveśo ya ekīkṛtatadātmakaḥ||143||
Tato visargoccārāṁśe dvādaśāntapathāvubhau|
Hṛdayena sahaikadhyaṁ nayate japatatparaḥ||144||

The first (prathamam) perception (saṁvedanam) of the first consciousness (sukha-sītkāra-sat-samyak-sāmya-prathama-saṁvidaḥ), which is connected with 'pleasure' --i.e. with the preeminence of camatkāra or divine amazement--, 'sīt sound', 'being' --'the letter Sa', i.e. a delightful external reality such as a woman, etc., which is the cause of that sound of pleasure--, 'proper' --i.e. this external reality, even if it is not delightful, remains as a seat which is suitable to oneself-- (and) 'equanimity' --i.e. a shunning of the pairs of opposite such as attachment and aversion, etc.-- (sukha-sītkāra-sat-samyak-sāmya-prathama-saṁvidaḥ), (is) a touch (sparśaḥ) of the Consciousness of Anuttara --the Highest Reality-- (anuttara-saṁvidaḥ).

The penetration (praveśaḥ) into the three completely expansive abodes in heart, throat and lips --viz. -- (hṛd-kaṇṭhi-oṣṭhya-tri-dhāma-antar nitarāṁ pravikāsini) (is) the fourteenth (vowel) --viz. AU-- (caturdaśaḥ), which is to be combined (with the previous Sa in order to get SAU) (ekīkṛta-tad-ātmakaḥ).

After that (tatas), (the yogī) who is totally dedicated to japa --to muttering of a mantra-- (japa-tatparaḥ), in the portion relating to the utterance of Visarga --i.e. Ḥ-- (visarga-uccāra-aṁśe), brings (nayate) both of paths of dvādaśānta --viz. the nasal dvādaśānta and the dvādaśānta of Śiva-- (dvādaśānta-pathau ubhau) into unity with (saha aikadhyam) the Heart (hṛdayena) (by means of the sṛṣṭibīja or SAUḤ) --i.e. he pronounces the seed mantra of the Supreme Śakti, which ends in dvādaśānta, by means of a total identification with Śakti, etc.--||142-144||

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कन्दहृत्कण्ठताल्वग्रकौण्डिलीप्रक्रियान्ततः।
आनन्दमध्यनाड्यन्तः स्पन्दनं बीजमावहेत्॥१४५॥

Kandahṛtkaṇṭhatālvagrakauṇḍilīprakriyāntataḥ|
Ānandamadhyanāḍyantaḥ spandanaṁ bījamāvahet||145||

The throbbing (spandanam) (sṛṣṭi)bīja --SAUḤ-- (bījam) flows --i.e. shines forth as a contact with the Consciousness of Anuttara-- (āvahet) inside the central subtle channel of Bliss --inside Suṣumnā-- (ānanda-madhya-nāḍī-antaḥ), (firstly) from Kanda --the bulb which is the source of all the subtle channels--, and (crossing through a series of supports called) heart, throat, top of the palate, (ends in) Śiva's and Śakti's dvādaśānta-s (kanda-hṛd-kaṇṭha-tālu-agra-kauṇḍilī-prakriyā-antataḥ)||145||

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संहारबीजं खं हृत्स्थमोष्ठ्यं फुल्लं स्वमूर्धनि।
तेजस्त्र्यश्रं तालुकण्ठे बिन्दुरूर्ध्वपदे स्थितः॥१४६॥

Saṁhārabījaṁ khaṁ hṛtsthamoṣṭhyaṁ phullaṁ svamūrdhani|
Tejastryaśraṁ tālukaṇṭhe bindurūrdhvapade sthitaḥ||146||

The saṁhārabīja --i.e. KhPhREṀ-- (saṁhāra-bījam) (consists of) Kha (kham) residing in the heart (hṛd-stham), the labial (oṣṭhyam) Pha --lit. expanded, blossomed-- (phulla), the letter Ra --lit. fire-- (rejas) which abides in the roof of the palate --lit. in one's head, i.e. it is a cerebral letter-- (sva-mūrdhani), the triangular letter E (tryaśram) (staying in) palate and throat --i.e. E is palatal-guttural-- (tālu-kaṇṭhe), (and finally) Ṁ --lit. dot-- (binduḥ) remaining (sthitaḥ) in the Superior State --viz. in Śiva's and Śakti's dvādaśānta-s-- (ūrdhva-pade)||146||

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इत्येनया बुधो युक्त्या वर्णजप्यपरायणः।
अनुत्तरं परं धाम प्रविशेदचिरात् सुधीः॥१४७॥

Ityenayā budho yuktyā varṇajapyaparāyaṇaḥ|
Anuttaraṁ paraṁ dhāma praviśedacirāt sudhīḥ||147||

Thus (iti), by this practice --also 'reasoning'-- (enayā... yuktyā), the intelligent sage (budhaḥ... sudhīḥ) who is devoted to the muttered recitation of Varṇa --'sa' and 'ha', the sounds of exhalation and inhalation-- (varṇa-japya-parāyaṇaḥ), very quickly (acirāt) enters into (praviśet) Anuttara (anuttaram), i.e. into the Supreme (param) State (dhāma)||147||

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वर्णशब्देन नीलादि यद्वा दीक्षोत्तरे यथा।
संहारन्रग्निमरुतो रुद्रबिन्दुयुतान्स्मरेत्॥१४८॥

हृदये तन्मयो लक्ष्यं पश्येत्सप्तदिनादथ।
विस्फुलिङ्गाग्निवन्नीलपीतरक्तादिचित्रितम्॥१४९॥

जाज्वलीति हृदम्भोजे बीजदीपप्रबोधितम्।
दीपवज्ज्वलितो बिन्दुर्भासते विघनार्कवत्॥१५०॥

Varṇaśabdena nīlādi yadvā dīkṣottare yathā|
Saṁhāranragnimaruto rudrabinduyutānsmaret||148||
Hṛdaye tanmayo lakṣyaṁ paśyetsaptadinādatha|
Visphuliṅgāgnivannīlapītaraktādicitritam||149||
Jājvalīti hṛdambhoje bījadīpaprabodhitam|
Dīpavajjvalito bindurbhāsate vighanārkavat||150||

Or else (yad vā), as (yathā) (specified) in Dīkṣottaratantra (dīkṣottare), by the word Varṇa (varṇa-śabdena) (is meant) blue, etc. (nīla-ādi).

The one who, being totally absorbed in that, remembers (smaret... tad-mayaḥ) in (his) heart (hṛdaye) Kṣa, Ma, Ra and Ya (saṁhāra-nṛ-agni-marutaḥ) furnished with U and Ṁ --though Jayaratha says that it is not Ṁ but Anunāsika (M̐); in short, this is the KṣMRYUṀ or KṣMRYUM̐ mantra-- (rudra-bindu-yutān), perceives (paśyet) at the end of seven days (sapta-dināt atha) the goal of his meditation --i.e. that which he was meditating on just appears-- (lakṣyam).

(What is this like? This is) like a fire with sparks (visphuliṅga-agni-vat) (which), awakened by the light of the seed (mantra) --i.e. KṣMRYUṀ or KṣMRYUM̐-- (bīja-dīpa-prabodhitam) (and made) variegated by (the presence of different colors in it such as) blue, yellow, red, etc. (nīla-pīta-rakta-ādi-citritam), flames violently --i.e. it attains a condition in which it is clearly perceived-- (jājvalīti) in the heart-lotus (hṛd-ambhoje).

Bindu --i.e. one's own Self to be known-- (binduḥ), lit (jvalitaḥ) like a lamp (dīpa-vat), shines (bhāsate) like a cloudless sun (vighana-arka-vat)||148-150||

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 Stanzák 151 - 159

स्वयम्भासात्मनानेन तादात्म्यं यात्यनन्यधीः।
शिवेन हेमतां यद्वत्ताम्रं सूतेन वेधितम्॥१५१॥

Svayambhāsātmanānena tādātmyaṁ yātyananyadhīḥ|
Śivena hematāṁ yadvattāmraṁ sūtena vedhitam||151||

(The yogī) who is well concentrated (ananya-dhīḥ) achieves (yāti) identification (tādātmyam) with this self-effulgent Self (svayambhāsa-ātmanā anena), i.e. with Śiva (śivena), just as (yadvat) copper (tāmram) penetrated (vedhitam) by mercury (sūtena) becomes gold (hematām)||151||

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उपलक्षणमेतच्च सर्वमन्त्रेषु लक्षयेत्।
यद्यत्सङ्कल्पसम्भूतं वर्णजालं हि भौतिकम्॥१५२॥

तत् संविदाधिक्यवशादभौतिकमिव स्थितम्।
अतस्तथाविधे रूपे रूढो रोहति संविदि॥१५३॥

अनाच्छादितरूपायामनुपाधौ प्रसन्नधीः।
नीले पीते सुखे दुःखे संविद्रूपमखण्डितम्॥१५४॥

गुरुभिर्भाषितं तस्मादुपायेषु विचित्रता।
उच्चारकरणध्यानवर्णैरेभिः प्रदर्शितः॥१५५॥

अनुत्तरपदप्राप्तावभ्युपायविधिक्रमः।
अकिञ्चिच्चिन्तनं वीर्यं भावनायां च सा पुनः॥१५६॥

ध्याने तदपि चोच्चारे करणे सोऽपि तद्ध्वनौ।
स स्थानकल्पने बाह्यमिति क्रममुपाश्रयेत्॥१५७॥

Upalakṣaṇametacca sarvamantreṣu lakṣayet|
Yadyatsaṅkalpasambhūtaṁ varṇajālaṁ hi bhautikam||152||
Tat saṁvidādhikyavaśādabhautikamiva sthitam|
Atastathāvidhe rūpe rūḍho rohati saṁvidi||153||
Anācchāditarūpāyāmanupādhau prasannadhīḥ|
Nīle pīte sukhe duḥkhe saṁvidrūpamakhaṇḍitam||154||
Gurubhirbhāṣitaṁ tasmādupāyeṣu vicitratā|
Uccārakaraṇadhyānavarṇairebhiḥ pradarśitaḥ||155||
Anuttarapadaprāptāvabhyupāyavidhikramaḥ|
Akiñciccintanaṁ vīryaṁ bhāvanāyāṁ ca sā punaḥ||156||
Dhyāne tadapi coccāre karaṇe so'pi taddhvanau|
Sa sthānakalpane bāhyamiti kramamupāśrayet||157||

And (ca) this (etad) mark --i.e. this feature connected with realization of the Self through the emergence of many colors such as blue, yellow, etc.-- (upalakṣaṇam) (is not the power of this mantra only but rather it) characterizes (lakṣayet) all the mantra-s (sarva-mantreṣu).

Whatever (yad yad) the mass of Varṇa-s --phonemes or even colors-- (varṇajālam hi) —which is 'bhautika' --lit. 'formed from gross elements', but in this context it means 'mayic and animated by duality'-- (bhautikam) (and) born from ideas (saṅkalpa-sambhūtam)(is, all) that (tad) remains (sthitam) as (iva) 'abhautika' --i.e. the opposite to bhautika, viz. full of non-duality-- (abhautikam) due to preponderance of Consciousness (saṁvid-ādhikya-vaśāt).

For this reason (atas), (the yogī) who is established (rūḍhaḥ) in such a nature (tathāvidhe rūpe) (and) whose mind stands still (prasanna-dhīḥ), gets established (rohati) in Consciousness that is devoid of limiting attributes and whose essence is not concealed (anācchādita-rūpāyām anupādhau).

Nature of Consciousness (saṁvid-rūpam) is described (bhāṣitam) by the Guru-s --Jayaratha, in his famous commentary, has a different interpretation: 'by the Guru, viz. by Master Vāmanadatta'-- (gurubhiḥ) to be undivided (akhaṇḍitam) in blue (nīle), in yellow (pīte), in pleasure (sukhe), in pain (duḥkhe), (etc., i.e. in all the things). Therefore (tasmāt), variety (in Consciousness) (vicitratā) (is only) regarding the means (to attain It) (upāyeṣu).

By means of these (practices), viz. uccāra, karaṇa, dhyāna and varṇa (uccāra-karaṇa-dhyāna-varṇaiḥ ebhiḥ), a succession of methods or means (abhyupāya-vidhi-kramaḥ) for the attainment of the State of Anuttara (anuttara-pada-prāptau) has been shown (pradarśitaḥ).

Thinking about nothing --this pertains to Śāmbhavopāya-- (akiñcid-cintanam) is the power or vigor (vīryam) in contemplation --this is Śāktopāya-- (bhāvanāyām), and (ca) in turn (punar), it --contemplation-- (sā) (is the power or vigor) in dhyāna (dhyāne). And (ca) even (api) that --i.e. dhyāna-- (tad) (is the power or vigor) in uccāra (uccāre), and it --i.e. uccāra-- (saḥ api) (is the power or vigor) in karaṇa (karaṇe). (On the other hand,) that (karaṇa) (tad) (is the power or vigor) in dhvani or sound (dhvanau), (and) it --i.e. dhvani or sound-- (saḥ) (is the power or vigor) in sthānakalpana --a practice that will be spoken about from the sixth chapter-- (sthāna-kalpane), which is external (bāhyam). Thus (iti), (the yogī) should resort (upāśrayet) to (that) succession (kramam)||152-157||

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लङ्घनेन परो योगी मन्दबुद्धिः क्रमेण तु।
वीर्यं विना यथा षण्ठस्तस्याप्यस्त्यथ वा बलम्।
मृतदेह इवेयं स्याद्बाह्यान्तःपरिकल्पना॥१५८॥

Laṅghanena paro yogī mandabuddhiḥ krameṇa tu|
Vīryaṁ vinā yathā ṣaṇṭhastasyāpyastyatha vā balam|
Mṛtadeha iveyaṁ syādbāhyāntaḥparikalpanā||158||

(While) a superior (paraḥ) yogī (yogī) --i.e. a yogī (someone who enjoys the unity with the Supreme Principle) who is regulated by intense Śaktipāta or Grace bestowal-- can skip (some practices) --lit. by leaping-- (laṅghanena), one with slow intellect (manda-buddhiḥ) should abide by the (aforesaid) succession --lit. by means of the succession-- (krameṇa) indeed (tu).

This (iyam) (set of) internal and external parikalpanā-s --it is difficult to translate 'parikalpanā' with total precision... 'a type of concentration', possibly-- (bāhya-antar-parikalpanā) is (syāt) like (yathā) an eunuch (ṣaṇṭhaḥ) without (vinā) virility (vīryam), or (better yet) (atha vā), like (iva) a dead body (mṛta-dehaḥ), (because) even in his case --i.e. even in the case of the eunuch-- (tasya api), there is (asti) (still) force (balam)||158||

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इत्याणवेऽनुत्तरताभ्युपायः प्रोक्तो नयः स्पष्टपथेन बाह्यः॥१५९॥
Ityāṇave'nuttaratābhyupāyaḥ prokto nayaḥ spaṣṭapathena bāhyaḥ||159||

Thus (iti), in (the chapter dealing with) Āṇavopāya (āṇave), the means to reach the State of Anuttara (anuttaratā-abhyupāyaḥ) has been declared (proktaḥ); (in a nutshell,) the external (bāhyaḥ) (has been declared) as a clear path (to attain the State of Anuttara) (spaṣṭa-pathena)||159||

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Gabriel Pradīpaka

Ezt a dokumentumot Gabriel Pradīpaka, a website egyik társalapítója készítette, aki spirituális guru és aki a Szanszkrit nyelv és a Trika filozófiai rendszerben jártas.

Szanszkrit, Yoga és indiai filozófiával kapcsolatosan, vagy ha csupán hozzászólni, kérdezni szeretnél, esetleg hibára felhívni a figyelmet, bátran lépj kapcsolatba velünk: Ez az e-mail címünk.



Vissza 4. 151-279 Fel  Folytatás 6. 1-150

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