Sanskrit & Trika Shaivism (Magyar-Főoldal)

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 Tantrāloka (Tantraloka): Fejezet 6 - stanzák 152-252 - Nem duális kashmiri Shaivizmus

Kālopāyaḥ - Normál fordítás


 Bevezetés

photo 33 - monk watching templeThis is the second and last set of stanzas (from the stanza 151 to the stanza 252) of the sixth chapter (called Kālopāyaḥ).

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.

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 Stanzas 152 to 165

साङ्ख्यवेदादिसंसिद्धाञ्छ्रीकण्ठस्तदहर्मुखे।
सृजत्येव पुनस्तेन न सम्यङ्मुक्तिरीदृशी॥१५२॥

प्रधाने यदहोरात्रं तज्जं वर्षशतं विभोः।
श्रीकण्ठस्यायुरेतच्च दिनं कञ्चुकवासिनाम्॥१५३॥
तत्क्रमान्नियतिः कालो रागो विद्या कलेत्यमी।
यान्त्यन्योन्यं लयं तेषामायुर्गाहनिकं दिनम्॥१५४॥
तद्दिनप्रक्षये विश्वं मायायां प्रविलीयते।
क्षीणायां निशि तावत्यां गहनेशः सृजेत्पुनः॥१५५॥
एवमव्यक्तकालं तु परार्धैर्दशभिर्जहि।
मायाहस्तावती रात्रिर्भवेत्प्रलय एष सः॥१५६॥
मायाकालं परार्धानां गुणयित्वा शतेन तु।
ऐश्वरो दिवसो नादः प्राणात्मात्र सृजेज्जगत्॥१५७॥
तावती चैश्वरी रात्रिर्यत्र प्राणः प्रशाम्यति।
प्राणगर्भस्थमप्यत्र विश्वं सौषुम्नवर्त्मना॥१५८॥
प्राणे ब्रह्मविले शान्ते संविद्याप्यवशिष्यते।
अंशांशिकातोऽप्येतस्याः सूक्ष्मसूक्ष्मतरो लयः॥१५९॥
गुणयित्वैश्वरं कालं परार्धानां शतेन तु।
सादाशिवं दिनं रात्रिर्महाप्रलय एव च॥१६०॥
सदाशिवः स्वकालान्ते बिन्द्वर्धेन्दुनिरोधिकाः।
आक्रम्य नादे लीयेत गृहीत्वा सचराचरम्॥१६१॥
नादो नादान्तवृत्त्या तु भित्त्वा ब्रह्मबिलं हठात्।
शक्तितत्त्वे लयं याति निजकालपरिक्षये॥१६२॥
एतावच्छक्तितत्त्वे तु विज्ञेयं खल्वहर्निशम्।
शक्तिः स्वकालविलये व्यापिन्यां लीयते पुनः॥१६३॥
व्यापिन्या तद्दिवारात्रं लीयते साप्यनाश्रिते।
परार्धकोट्या हत्वापि शक्तिकालमनाश्रिते॥१६४॥
दिनं रात्रिश्च तत्काले परार्धगुणितेऽपि च।
सोऽपि याति लयं साम्यसञ्ज्ञे सामनसे पदे॥१६५॥

Sāṅkhyavedādisaṁsiddhāñchrīkaṇṭhastadaharmukhe|
Sṛjatyeva punastena na samyaṅmuktirīdṛśī||152||
Pradhāne yadahorātraṁ tajjaṁ varṣaśataṁ vibhoḥ|
Śrīkaṇṭhasyāyuretacca dinaṁ kañcukavāsinām||153||
Tatkramānniyatiḥ kālo rāgo vidyā kaletyamī|
Yāntyanyonyaṁ layaṁ teṣāmāyurgāhanikaṁ dinam||154||
Taddinaprakṣaye viśvaṁ māyāyāṁ pravilīyate|
Kṣīṇāyāṁ niśi tāvatyāṁ gahaneśaḥ sṛjetpunaḥ||155||
Evamavyaktakālaṁ tu parārdhairdaśabhirjahi|
Māyāhastāvatī rātrirbhavetpralaya eṣa saḥ||156||
Māyākālaṁ parārdhānāṁ guṇayitvā śatena tu|
Aiśvaro divaso nādaḥ prāṇātmātra sṛjejjagat||157||
Tāvatī caiśvarī rātriryatra prāṇaḥ praśāmyati|
Prāṇagarbhasthamapyatra viśvaṁ sauṣumnavartmanā||158||
Prāṇe brahmavile śānte saṁvidyāpyavaśiṣyate|
Aṁśāṁśikāto'pyetasyāḥ sūkṣmasūkṣmataro layaḥ||159||
Guṇayitvaiśvaraṁ kālaṁ parārdhānāṁ śatena tu|
Sādāśivaṁ dinaṁ rātrirmahāpralaya eva ca||160||
Sadāśivaḥ svakālānte bindvardhendunirodhikāḥ|
Ākramya nāde līyeta gṛhītvā sacarācaram||161||
Nādo nādāntavṛttyā tu bhittvā brahmabilaṁ haṭhāt|
Śaktitattve layaṁ yāti nijakālaparikṣaye||162||
Etāvacchaktitattve tu vijñeyaṁ khalvaharniśam|
Śaktiḥ svakālavilaye vyāpinyāṁ līyate punaḥ||163||
Vyāpinyā taddivārātraṁ līyate sāpyanāśrite|
Parārdhakoṭyā hatvāpi śaktikālamanāśrite||164||
Dinaṁ rātriśca tatkāle parārdhaguṇite'pi ca|
So'pi yāti layaṁ sāmyasañjñe sāmanase pade||165||

At the beginning of that day (tad-ahar-mukhe), Śrīkaṇṭha (śrī-kaṇṭhaḥ) emits (sṛjati eva) again (punar) the perfected beings of Sāṅkhya, Veda-s, etc. --the sages who attained liberation through those systems-- (sāṅkhya-veda-ādi-saṁsiddhān). Such a (liberation) (īdṛśī) (was) therefore (tena) not complete liberation (na samyak-muktiḥ).

Life (āyus) of all-pervading Śrīkaṇṭha (vibhoḥ... śrī-kaṇṭhasya) (is) one hundred years (varṣa-śatam) —which results from multiplying by 360 (tad-jam) a day and a night (yad ahorātram) in Prakṛti (pradhāne)—. And (ca) this (etad) (is) one day (dinam) of the (Rudra-s) who live in the Kañcuka-s --categories 7 to 11, or 6 to 11 if Māyā is considered to be a sixth Kañcuka-- (kañcuka-vāsinām).

Then (tad), those (kañcuka-s) (amī) —Niyati (niyatiḥ), Kāla (kālaḥ), Rāga (rāgaḥ), Vidyā (vidyā) (and) Kalā (kalā iti)— gradually (kramāt) get dissolved in each other (yānti anyonyam layam). Their (teṣām) life (āyus) --i.e. the life of the Rudra-s living in the Kañcuka-s-- (is) one day (dinam) of the Gahana-s (gāhanikam).

When that day ends (tad-dina-prakṣaye), the universe (viśvam) is dissolved (pravilīyate) in Māyā (māyāyām). And when the night of that extent ends (kṣīṇāyām niśi tāvatyām), Gahaneśa --viz. the lord of the Gahana-s-- (gahana-īśaḥ) emits (sṛjet) again (punar).

Thus (evam), (to find out how much) a day of Māyā (lasts) (māyā-ahar), multiply (jahi) the time that the unmanifest state (lasts) (avyakta-kālam tu) by ten parārdha-s --i.e. by 1,000,000,000,000,000,000-- (parārdhaiḥ daśabhiḥ). The night (rātriḥ) is (bhavet) (also) of that extent (tāvatī). This very thing (eṣaḥ saḥ) is (bhavet) the dissolution (pralayaḥ).

Multiplying (guṇayitvā) the time of Māyā (māyā-kālam) by one hundred parārdha-s --i.e. by 10,000,000,000,000,000,000-- (parārdhānām... śatena tu), (one gets) one day (divasaḥ) of Īśvara --category 4-- (aiśvaraḥ), (in which) Nāda (nādaḥ), that is here only vital energy (prāṇa-ātmā atra), emits (sṛjet) the universe (jagat). The night (ca... rātriḥ) of Īśvara (aiśvarī), in which (yatra) the vital energy (prāṇaḥ) becomes calm (praśāmyati), (is) of the same extent (tāvatī).

Here (atra) also (api) (does become calm) the universe (viśvam) that resides in the embryo of the vital energy (prāṇa-garbha-stham). Even (api) in the case of (this) consciousness (saṁvid) which (yā) is left as a remnant (avaśiṣyate) when the vital energy becomes calm (prāṇe... śānte) in Brahmarandhra (brahma-vile)(which is accessed) through the pathway of Suṣumnā (sauṣumna-vartmanā)—, (there is) its --i.e. of this consciousness-- (etasyāḥ) dissolution (layaḥ) portion by portion (aṁśa-aṁśikātas api), more and more subtly (sūkṣma-sūkṣmataraḥ).

Multiplying (guṇayitvā) the time (kālam) of Īśvara (aiśvaram) by one hundred parārdha-s --10,000,000,000,000,000,000-- (parārdhānām śatena tu), (one gets) one day (dinam) of Sadāśiva (sādāśivam). (The duration of) the night (is the same as that of the day) (rātriḥ). (Such a night is) a great dissolution (mahā-pralayaḥ eva ca).

Sadāśiva (sadāśivaḥ), at the end of his own time (sva-kāla-ante), after going through --lit. after ascending-- (ākramya) (the stages of) Bindu, Ardhacandra and Nirodhikā (bindu-ardhendu-nirodhikāḥ), gets dissolved (līyeta) in Nāda (nāde) by taking (with him) (gṛhītvā) everything that is moving and motionless (sa-cara-acaram).

Nāda (nādaḥ), when its time ends (nija-kāla-parikṣaye), through the mode of Nādānta (nādānta-vṛttyā tu), penetrates (bhittvā) by force (haṭhāt) into Brahmarandhra (brahma-bilam) (and) gets dissolved (layam yāti) in the Śakti category (śakti-tattve). The whole time that Nāda lasts --lit. such-- (etāvat) should be considered (vijñeyam) to be certainly one day and one night (khalu aharniśam) in the Śakti category (śakti-tattve).

(The stage of) Śakti (śaktiḥ), when its time ends (sva-kāla-vilaye), is in turn dissolved (līyate punar) in Vyāpinī (vyāpinyām). The whole time that Śakti lasts --lit. that-- (tad) (is) one day and one night (divārātram) in Vyāpinī (vyāpinyā). (Next,) she --i.e. Vyāpinī-- (sā api) is dissolved (līyate) in Anāśritaśiva (anāśrite). Multiplying (hatvā api) the time of Śakti (śakti-kālam) by ten million parārdha-s --ten million parārdha-s is 1,000,000,000,000,000,000,000,000-- (parārdha-koṭyā) (one gets) one day (dinam) and (ca) one night (rātriḥ) in Anāśritaśiva (anāśrite). After that time multiplied by one parārdha --i.e. by 100,000,000,000,000,000-- (tad-kāle parārdha-guṇite api ca), He --i.e. Anāśritaśiva-- (saḥ api) gets dissolved (yāti layam) in a universal state known as 'Sāmya' --or also 'Samanā'-- (sāmya-sañjñe sāmanase pade)||152-165||

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 Stanzas 166 to 170

स कालः साम्यसञ्ज्ञः स्यान्नित्योऽकल्यः कलात्मकः।
यत्तत्सामनसं रूपं तत्साम्यं ब्रह्म विश्वगम्॥१६६॥

Sa kālaḥ sāmyasañjñaḥ syānnityo'kalyaḥ kalātmakaḥ|
Yattatsāmanasaṁ rūpaṁ tatsāmyaṁ brahma viśvagam||166||

The time (kālaḥ) called Sāmya or Samanā (sāmya-sañjñaḥ) is (syāt) eternal (nityaḥ), immeasurable (akalyaḥ) (and) consisting of Power (kalā-ātmakaḥ). That (tad) form or nature (rūpam) which (yad) (is) universal (sāmanasam) (is) His Sāmya or Samanā (tad-sāmyam), viz. the omnipresent (viśvagam) Brahma (brahma)||166||


अतः सामनसात्कालान्निमेषोन्मेषमात्रतः।
तुट्यादिकं परार्धान्तं सूते सैवात्र निष्ठितम्॥१६७॥

Ataḥ sāmanasātkālānnimeṣonmeṣamātrataḥ|
Tuṭyādikaṁ parārdhāntaṁ sūte saivātra niṣṭhitam||167||

She Herself --i.e. the Power of Śiva in Samanā-- (sā eva) produces (sūte) (the periods of time,) from one tuṭi (tuṭi-ādikam) up to one parārdha (parārdha-antam) (which arise) from this time of Sāmya or Samanā (atas sāmanasāt-kālāt) like merely the closing and opening of (Her) eyes (nimeṣa-unmeṣa-mātrataḥ). (She Herself is also) here (atra) the base (niṣṭhitam) (for them all)||167||


दशशतसहस्रमयुतं लक्षनियुतकोटि सार्बुदं वृन्दम्।
खर्वनिखर्वे शङ्खाब्जजलधिमध्यान्तमथ परार्धं च॥१६८॥

Daśaśatasahasramayutaṁ lakṣaniyutakoṭi sārbudaṁ vṛndam|
Kharvanikharve śaṅkhābjajaladhimadhyāntamatha parārdhaṁ ca||168||

10, 100, 1000 (daśa-śata-sahasram), 10,000 (ayutam), 100,000, 1,000,000 and 10,000,000 (lakṣa-niyuta-koṭi), together with 100,000,000 (sa-arbudam), 1,000,000,000 (vṛndam), 10,000,000,000 and 100,000,000,000 (kharva-nikharve), plus (atha) 1,000,000,000,000, 10,000,000,000,000, 100,000,000,000,000, 1,000,000,000,000,000 (and) 10,000,000,000,000,000 --the real ascending order is "abja (also known as 'padma' or 'mahāpadma'), śaṅkha (also called 'śaṅku'), jaladhi (also known as 'sāgara'), antya (also called 'anta') and madhya"; Abhinavagupta changed the order to meet meter requirements-- (śaṅkha-abja-jaladhi-madhya-antam), and (ca) 100,000,000,000,000,000 --i.e. one parārdha-- (parārdham)||168||


इत्येकस्मात्प्रभृति हि दशधा दशधा क्रमेण कलयित्वा।
एकादिपरार्धान्तेष्वष्टादशसु स्थितिं ब्रूयात्॥१६९॥

Ityekasmātprabhṛti hi daśadhā daśadhā krameṇa kalayitvā|
Ekādiparārdhānteṣvaṣṭādaśasu sthitiṁ brūyāt||169||

Therefore (iti), beginning from '1' (ekasmāt prabhṛti hi), (all the numbers) have been gradually calculated (multiplying) --lit. after calculating-- (krameṇa kalayitvā) by ten (daśadhā) (and) by ten (daśadhā). (And in this way,) She proclaims (brūyāt) the state (sthitim) in eighteen numbers beginning with 'one' and ending in one parārdha (eka-ādi-parārdha-anteṣu aṣṭādaśasu)||169||


चत्वार एते प्रलया मुख्याः सर्गाश्च तत्कलाः।
भूमूलनैशशक्तिस्थास्तदेवाण्डचतुष्टयम्॥१७०॥

Catvāra ete pralayā mukhyāḥ sargāśca tatkalāḥ|
Bhūmūlanaiśaśaktisthāstadevāṇḍacatuṣṭayam||170||

These (ete) four (catvāraḥ) main (mukhyāḥ) dissolutions (pralayāḥ) and (ca) manifestations (sargāḥ) (have) their own parts (tad-kalāḥ) which reside in Pṛthivī, Prakṛti, Māyā and Śakti (bhū-mūla-naiśa-śakti-sthāḥ). That very thing --viz. Pṛthivī, Prakṛti, etc.-- (tad eva) (is) the group of four eggs (aṇḍa-catuṣṭayam)||170||

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 Stanzas 171 to 213

कालाग्निर्भुवि संहर्ता मायान्ते कालतत्त्वराट्।
श्रीकण्ठो मूल एकत्र सृष्टिसंहारकारकः॥१७१॥

तल्लयो वान्तरस्तस्मादेकः सृष्टिलयेशिता।
श्रीमानघोरः शक्त्यन्ते संहर्ता सृष्टिकृच्च सः॥१७२॥

Kālāgnirbhuvi saṁhartā māyānte kālatattvarāṭ|
Śrīkaṇṭho mūla ekatra sṛṣṭisaṁhārakārakaḥ||171||
Tallayo vāntarastasmādekaḥ sṛṣṭilayeśitā|
Śrīmānaghoraḥ śaktyante saṁhartā sṛṣṭikṛcca saḥ||172||

Kālagni (kālagniḥ) (is) the dissolver (saṁhartā) with reference to the Pṛthivī egg (bhuvi).

Śrīkaṇṭha (śrī-kaṇṭhaḥ) —the King of the Kāla category (kāla-tattva-rāṭ)(is the dissolver) with respect to the Māyā egg (māyāa-ante). He is at the same time --lit. in one place-- the one who produces the manifestation and dissolution (ekatra sṛṣṭi-saṁhāra-kārakaḥ) with regard to Prakṛti --i.e. the Prakṛti egg-- (mūle). Or (vā) his dissolution --i.e. Śrīkaṇṭha's-- (muestra) (is) the intermediate one (antaraḥ). On that account (tasmāt), (there is) only one (ekaḥ) Lord of the manifestation and dissolution (of Prakṛti) (sṛṣṭi-laya-īśitā).

Venerable (śrīmān) Aghora (aghoraḥ) (is) the one who manifests and dissolves (saṁhartā sṛṣṭi-kṛt ca saḥ) with reference to the Śakti egg --i.e. with reference to the pure course consisting of the categories 3, 4 and 5-- (śakti-ante)||171-172||


तत्सृष्टौ सृष्टिसंहारा निःसङ्ख्या जगतां यतः।
अन्तर्भूतास्ततः शाक्ती महासृष्टिरुदाहृता॥१७३॥

लये ब्रह्मा हरी रुद्रशतान्यष्टकपञ्चकम्।
इत्यन्योन्यं क्रमाद्यान्ति लयं मायान्तकेऽध्वनि॥१७४॥
मायातत्त्वलये त्वेते प्रयान्ति परमं पदम्।
मायोर्ध्वे ये सिताध्वस्थास्तेषां परशिवे लयः॥१७५॥
तत्राप्यौपाधिकाद्भेदाल्लये भेदं परे विदुः।
एवं तात्त्वेश्वरे वर्गे लीने सृष्टौ पुनः परे॥१७६॥
तत्साधकाः शिवेष्टा वा तत्स्थानमधिशेरते।
ब्राह्मी नाम परस्यैव शक्तिस्तां यत्र पातयेत्॥१७७॥
स ब्रह्मा विष्णुरुद्राद्या वैष्णव्यादेरतः क्रमात्।
शक्तिमन्तं विहायान्यं शक्तिः किं याति नेदृशम्॥१७८॥
छादितप्रथिताशेषं शक्तिरेकः शिवस्तथा।
एवं विसृष्टिप्रलयाः प्राण एकत्र निष्ठिताः॥१७९॥
सोऽपि संविदि संविच्च चिन्मात्रे ज्ञेयवर्जिते।
चिन्मात्रमेव देवी च सा परा परमेश्वरी॥१८०॥
अष्टात्रिंशं च तत्तत्त्वं हृदयं तत्परापरम्।
तेन संवित्त्वमेवैतत्स्पन्दमानं स्वभावतः॥१८१॥
लयोदया इति प्राणे षष्ट्यब्दोदयकीर्तनम्।
इच्छामात्रप्रतिष्ठेयं क्रियावैचित्र्यचर्चना॥१८२॥
कालशक्तिस्ततो बाह्ये नैतस्या नियतं वपुः।
स्वप्नस्वप्ने तथा स्वप्ने सुप्ते सङ्कल्पगोचरे॥१८३॥
समाधौ विश्वसंहारसृष्टिक्रमविवेचने।
मितोऽपि किल कालांशो विततत्वेन भासते॥१८४॥
प्रमात्रभेदे भेदेऽथ चित्रो विततिमाप्यसौ।
एवं प्राणे यथा कालः क्रियावैचित्र्यशक्तिजः॥१८५॥
तथापानेऽपि हृदयान्मूलपीठविसर्पिणि।
मूलाभिधमहापीठसङ्कोचप्रविकासयोः॥१८६॥
ब्रह्माद्यनाश्रितान्तानां चिनुते सृष्टिसंहृती।
शश्वद्यद्यप्यपानोऽयमित्थं वहति किन्त्वसौ॥१८७॥
अवेद्ययत्नो यत्नेन योगिभिः समुपास्यते।
हृत्कन्दानन्दसङ्कोचविकासद्वादशान्तगाः॥१८८॥
ब्रह्मादयोऽनाश्रितान्ताः सेव्यन्तेऽत्र सुयोगिभिः।
एते च परमेशानशक्तित्वाद्विश्ववर्तिनः॥१८९॥
देहमप्यश्नुवानास्तत्कारणानीति कामिके।
बाल्ययौवनवृद्धत्वनिधनेषु पुनर्भवे॥१९०॥
मुक्तौ च देहे ब्रह्माद्याः षडधिष्ठानकारिणः।
तस्यान्ते तु परा देवी यत्र युक्तो न जायते॥१९१॥
अनेन ज्ञातमात्रेण दीक्षानुग्रहकृद्भवेत्।
समस्तकारणोल्लासपदे सुविदिते यतः॥१९२॥
अकारणं शिवं विन्देद्यत्तद्विश्वस्य कारणम्।
अधोवक्त्रं त्विदं द्वैतकलङ्कैकान्तशातनम्॥१९३॥
क्षीयते तदुपासायां येनोर्ध्वाधरडम्बरः।
अत्रापानोदये प्राग्वत्षष्ट्यब्दोदययोजनाम्॥१९४॥
यावत्कुर्वीत तुट्यादेर्युक्ताङ्गुलविभागतः।
एवं समानेऽपि विधिः स हि हार्दीषु नाडिषु॥१९५॥
सञ्चरन्सर्वतोदिक्कं दशधैव विभाव्यते।
दश मुख्या महानाडीः पूरयन्नेष तद्गताः॥१९६॥
नाड्यन्तराश्रिता नाडीः क्रामन्देहे समस्थितिः।
अष्टासु दिग्दलेष्वेष क्रामंस्तद्दिक्पतेः क्रमात्॥१९७॥
चेष्टितान्यनुकुर्वाणो रौद्रः सौम्यश्च भासते।
स एव नाडीत्रितये वामदक्षिणमध्यगे॥१९८॥
इन्द्वर्काग्निमये मुख्ये चरंस्तिष्ठत्यहर्निशम्।
सार्धनालीद्वयं प्राणशतानि नव यत्स्थितम्॥१९९॥
तावद्वहन्नहोरात्रं चतुर्विंशतिधा चरेत्।
विषुवद्वासरे प्रातः सांशां नालीं स मध्यगः॥२००॥
वामेतरोदक्सव्यान्यैर्यावत्सङ्क्रान्तिपञ्चकम्।
एवं क्षीणासु पादोनचतुर्दशसु नालिषु॥२०१॥
मध्याह्ने दक्षविषुवन्नवप्राणशतीं वहेत्।
दक्षोदगन्योदग्दक्षैः पुनः सङ्क्रान्तिपञ्चकम्॥२०२॥
नवासुशतमेकैकं ततो विषुवदुत्तरम्।
पञ्चके पञ्चकेऽतीते सङ्क्रान्तेर्विषुवद्बहिः॥२०३॥
यद्वत्तथान्तः सङ्क्रान्तिर्नवप्राणशतानि सा।
एवं रात्रावपीत्येवं विषुवद्दिवसात्समात्॥२०४॥
आरभ्याहर्निशावृद्धिह्राससङ्क्रान्तिगोऽप्यसौ।
रात्र्यन्तदिनपूर्वांशौ मध्याह्नो दिवसक्षयः॥२०५॥
स शर्वर्युदयो मध्यमुदक्तो विषुतेदृशी।
व्याप्तौ विषेर्यतो वृत्तिः साम्यं च व्याप्तिरुच्यते॥२०६॥
तदर्हति च यः कालो विषुवत्तदिहोदितः।
विषुवत्प्रभृति ह्रासवृद्धी ये दिनरात्रिगे॥२०७॥
तत्क्रमेणैव सङ्क्रान्तिह्रासवृद्धी दिवानिशोः।
इत्थं समानमरुतो वर्षद्वयविकल्पनम्॥२०८॥
चार एकत्र नह्यत्र श्वासप्रश्वासचर्चनम्।
समानेऽपि तुटेः पूर्वं यावत्षष्ट्यब्दगोचरम्॥२०९॥
कालसङ्ख्या सुसूक्ष्मैकचारगा गण्यते बुधैः।
सन्ध्यापूर्वाह्णमध्याह्नमध्यरात्रादि यत्किल॥२१०॥
अन्तःसङ्क्रान्तिगं ग्राह्यं तन्मुख्यं तत्फलोदितेः।
उक्तः समानगः काल उदाने तु निरूप्यते॥२११॥
प्राणव्याप्तौ यदुक्तं तदुदानेऽप्यत्र केवलम्।
नासाशक्त्यन्तयोः स्थाने ब्रह्मरन्ध्रोर्ध्वधामनी॥२१२॥
तेनोदानेऽत्र हृदयान्मूर्धन्यद्वादशान्तगम्।
तुट्यादिषष्टिवर्षान्तं विश्वं कालं विचारयेत्॥२१३॥

Tatsṛṣṭau sṛṣṭisaṁhārā niḥsaṅkhyā jagatāṁ yataḥ|
Antarbhūtāstataḥ śāktī mahāsṛṣṭirudāhṛtā||173||
Laye brahmā harī rudraśatānyaṣṭakapañcakam|
Ityanyonyaṁ kramādyānti layaṁ māyāntake'dhvani||174||
Māyātattvalaye tvete prayānti paramaṁ padam|
Māyordhve ye sitādhvasthāsteṣāṁ paraśive layaḥ||175||
Tatrāpyaupādhikādbhedāllaye bhedaṁ pare viduḥ|
Evaṁ tāttveśvare varge līne sṛṣṭau punaḥ pare||176||
Tatsādhakāḥ śiveṣṭā vā tatsthānamadhiśerate|
Brāhmī nāma parasyaiva śaktistāṁ yatra pātayet||177||
Sa brahmā viṣṇurudrādyā vaiṣṇavyāderataḥ kramāt|
Śaktimantaṁ vihāyānyaṁ śaktiḥ kiṁ yāti nedṛśam||178||
Chāditaprathitāśeṣaṁ śaktirekaḥ śivastathā|
Evaṁ visṛṣṭipralayāḥ prāṇa ekatra niṣṭhitāḥ||179||
So'pi saṁvidi saṁvicca cinmātre jñeyavarjite|
Cinmātrameva devī ca sā parā parameśvarī||180||
Aṣṭātriṁśaṁ ca tattattvaṁ hṛdayaṁ tatparāparam|
Tena saṁvittvamevaitatspandamānaṁ svabhāvataḥ||181||
Layodayā iti prāṇe ṣaṣṭyabdodayakīrtanam|
Icchāmātrapratiṣṭheyaṁ kriyāvaicitryacarcanā||182||
Kālaśaktistato bāhye naitasyā niyataṁ vapuḥ|
Svapnasvapne tathā svapne supte saṅkalpagocare||183||
Samādhau viśvasaṁhārasṛṣṭikramavivecane|
Mito'pi kila kālāṁśo vitatatvena bhāsate||184||
Pramātrabhede bhede'tha citro vitatimāpyasau|
Evaṁ prāṇe yathā kālaḥ kriyāvaicitryaśaktijaḥ||185||
Tathāpāne'pi hṛdayānmūlapīṭhavisarpiṇi|
Mūlābhidhamahāpīṭhasaṅkocapravikāsayoḥ||186||
Brahmādyanāśritāntānāṁ cinute sṛṣṭisaṁhṛtī|
Śaśvadyadyapyapāno'yamitthaṁ vahati kintvasau||187||
Avedyayatno yatnena yogibhiḥ samupāsyate|
Hṛtkandānandasaṅkocavikāsadvādaśāntagāḥ||188||
Brahmādayo'nāśritāntāḥ sevyante'tra suyogibhiḥ|
Ete ca parameśānaśaktitvādviśvavartinaḥ||189||
Dehamapyaśnuvānāstatkāraṇānīti kāmike|
Bālyayauvanavṛddhatvanidhaneṣu punarbhave||190||
Muktau ca dehe brahmādyāḥ ṣaḍadhiṣṭhānakāriṇaḥ|
Tasyānte tu parā devī yatra yukto na jāyate||191||
Anena jñātamātreṇa dīkṣānugrahakṛdbhavet|
Samastakāraṇollāsapade suvidite yataḥ||192||
Akāraṇaṁ śivaṁ vindedyattadviśvasya kāraṇam|
Adhovaktraṁ tvidaṁ dvaitakalaṅkaikāntaśātanam||193||
Kṣīyate tadupāsāyāṁ yenordhvādharaḍambaraḥ|
Atrāpānodaye prāgvatṣaṣṭyabdodayayojanām||194||
Yāvatkurvīta tuṭyāderyuktāṅgulavibhāgataḥ|
Evaṁ samāne'pi vidhiḥ sa hi hārdīṣu nāḍiṣu||195||
Sañcaransarvatodikkaṁ daśadhaiva vibhāvyate|
Daśa mukhyā mahānāḍīḥ pūrayanneṣa tadgatāḥ||196||
Nāḍyantarāśritā nāḍīḥ krāmandehe samasthitiḥ|
Aṣṭāsu digdaleṣveṣa krāmaṁstaddikpateḥ kramāt||197||
Ceṣṭitānyanukurvāṇo raudraḥ saumyaśca bhāsate|
Sa eva nāḍītritaye vāmadakṣiṇamadhyage||198||
Indvarkāgnimaye mukhye caraṁstiṣṭhatyaharniśam|
Sārdhanālīdvayaṁ prāṇaśatāni nava yatsthitam||199||
Tāvadvahannahorātraṁ caturviṁśatidhā caret|
Viṣuvadvāsare prātaḥ sāṁśāṁ nālīṁ sa madhyagaḥ||200||
Vāmetarodaksavyānyairyāvatsaṅkrāntipañcakam|
Evaṁ kṣīṇāsu pādonacaturdaśasu nāliṣu||201||
Madhyāhne dakṣaviṣuvannavaprāṇaśatīṁ vahet|
Dakṣodaganyodagdakṣaiḥ punaḥ saṅkrāntipañcakam||202||
Navāsuśatamekaikaṁ tato viṣuvaduttaram|
Pañcake pañcake'tīte saṅkrānterviṣuvadbahiḥ||203||
Yadvattathāntaḥ saṅkrāntirnavaprāṇaśatāni sā|
Evaṁ rātrāvapītyevaṁ viṣuvaddivasātsamāt||204||
Ārabhyāharniśāvṛddhihrāsasaṅkrāntigo'pyasau|
Rātryantadinapūrvāṁśau madhyāhno divasakṣayaḥ||205||
Sa śarvaryudayo madhyamudakto viṣutedṛśī|
Vyāptau viṣeryato vṛttiḥ sāmyaṁ ca vyāptirucyate||206||
Tadarhati ca yaḥ kālo viṣuvattadihoditaḥ|
Viṣuvatprabhṛti hrāsavṛddhī ye dinarātrige||207||
Tatkrameṇaiva saṅkrāntihrāsavṛddhī divāniśoḥ|
Itthaṁ samānamaruto varṣadvayavikalpanam||208||
Cāra ekatra nahyatra śvāsapraśvāsacarcanam|
Samāne'pi tuṭeḥ pūrvaṁ yāvatṣaṣṭyabdagocaram||209||
Kālasaṅkhyā susūkṣmaikacāragā gaṇyate budhaiḥ|
Sandhyāpūrvāhṇamadhyāhnamadhyarātrādi yatkila||210||
Antaḥsaṅkrāntigaṁ grāhyaṁ tanmukhyaṁ tatphaloditeḥ|
Uktaḥ samānagaḥ kāla udāne tu nirūpyate||211||
Prāṇavyāptau yaduktaṁ tadudāne'pyatra kevalam|
Nāsāśaktyantayoḥ sthāne brahmarandhrordhvadhāmanī||212||
Tenodāne'tra hṛdayānmūrdhanyadvādaśāntagam|
Tuṭyādiṣaṣṭivarṣāntaṁ viśvaṁ kālaṁ vicārayet||213||

Since (yatas), in that Emission (tad-sṛṣṭau), the internal manifestations and dissolutions (sṛṣṭi-saṁhārāḥ... antar-bhūtāḥ) of the universes (jagatām) are innumerable (niḥsaṅkhyāḥ), therefore (tatas), (such an Emission) is said to be (udāhṛtā) the Great Manifestation (mahā-sṛṣṭiḥ) of Śakti (śāktī).

In the dissolution (laye), "Brahmā (brahmā), Viṣṇu (harī), the one hundred Rudra-s (rudra-śatāni) (and) the five groups of eight (aṣṭaka-pañcakam... iti)", gradually (kramāt) get reciprocally dissolved (anyonyam... yānti layam) in the course of Māyā (māyāntake adhvani). But (tu), when the Māyā category --the sixth one-- is dissolved (māyā-tattva-laye), they (ete) reach (prayānti) the Supreme State (paramam padam).

(There is) a dissolution (layaḥ) in the Supreme Śiva (para-śive) in the case of those (teṣām) who (ye) stay in the white course --i.e. in the pure course, in the categories 3, 4 and 5-- (sita-adhva-sthāḥ) above Māyā (māyā-ūrdhve). Even right there --viz. in the Supreme Śiva-- (tatra api), others (pare) (still) consider (viduḥ) that in (such a) dissolution there is duality (laye bhedam) due to a differentiation limited by particular conditions (aupādhikāt bhedāt) --i.e. this is not at all Abhinavagupta's opinion--.

Thus (evam), when the group of the lords of the tattva-s or categories has been dissolved (tāttva-īśvare varge līne), in the following manifestation (sṛṣṭau... pare) again (punar), adepts in that (tad-sādhakāḥ) or (vā) the ones who have been chosen by Śiva --i.e. chosen by His Will-- (śiva-iṣṭāḥ) occupy (adhiśerate) their position(s) --viz. the positions of the former lords of the tattva-s-- (tad-sthānam).

He (saḥ) (becomes) Brahmā (brahmā) on whom (yatra) (Śiva) drops (pātayet) the Power (śaktistām) of the Supreme (parasya eva) called --i.e. the Power is called-- (nāma) Brāhmī (brāhmī). (Likewise,) from this (Śakti assuming the form of) Vaiṣṇavī, etc. (vaiṣṇavī-ādeḥ ataḥ), (those on whom Śiva drops such forms become) Viṣṇu, Rudra, etc. (viṣṇu-rudra-ādyāḥ), respectively (kramāt).

How (is it possible) (kim) that Śakti (śaktiḥ), abandoning (vihāya) the Possessor of Śakti (śaktimantam), (assumes) another (form) (anyam)? It is not like this --lit. it is not such-- (na īdṛśam). Śakti (śaktiḥ) (is rather) wholly concealed and manifested (by Śiva) (chādita-prathitā aśeṣam). In this way (tathā), (there is only) one (ekaḥ) Śiva (śivaḥ) (who becomes manifested as the Self of Brahmā, Viṣṇu, etc.).

Thus (evam), manifestations and dissolutions (visṛṣṭi-pralayāḥ) remain (niṣṭhitāḥ) in one place (ekatra), i.e. in the vital energy (prāṇe). It --vital energy-- (saḥ api) (remains) in Saṁvid (saṁvidi), and (ca) Saṁvid (saṁvid) in pure Consciousness devoid of knowables (cit-mātre jñeya-varjite). Pure Consciousness (cit-mātram) (is) the Supreme Goddess (devī ca sā parā), viz. the Supreme Mistress (parama-īśvarī), the thirty-eighth category (aṣṭātriṁśam ca tad tattvam) (and) the Heart which is supreme and non-supreme (hṛdayam tad para-aparam).

For that reason (tena), 'dissolutions and emergences' (laya-udayāḥ iti) (are) only (eva) this (etad) Consciousness (saṁvittvam) which vibrates (spandamānam) spontaneously (svabhāvataḥ). (On that account,) it has been said that there are emergences of sixty years (ṣaṣṭi-abda-udaya-kīrtanam) in the vital energy (prāṇe).

This (iyam) power of time (kāla-śaktiḥ), which is considered to be a variety of activities (kriyā-vaicitrya-carcanā), rests only in the Will (of Śiva) (icchā-mātra-pratiṣṭhā). Therefore (tatas), it --i.e. the power of time-- does not have a permanent form (na etasyāḥ niyatam vapus) externally (bāhye).

In the state of dreaming in dreaming (svapna-svapne), as well as (tathā) in svapna (svapne), in deep sleep (supte), in the sphere of imagination (saṅkalpa-gocare), in samādhi or absorption (samādhau) (and) when one clearly distinguishes the succession of dissolutions and emergences of the universe (viśva-saṁhāra-sṛṣṭi-krama-vivecane), even a limited portion of time (mitaḥ api kila kāla-aṁśaḥ) appears to be (bhāsate) immense (vitatatvena).

That (asau) immensity (vitatimā pi) (is) manifold (citraḥ) (whether it is) in different knowers --i.e. collectively-- (pramātra-bhede) or else (atha) in only one of such varieties --i.e. individually-- (bhede).

Thus (evam), just as (yathā) the time (kālaḥ) —born from the power which controls the variety of activities (kriyā-vaicitrya-śakti-jaḥ)(is) in prāṇa --which moves with the exhalation-- (prāṇe), so (tathā) (it is) also in apāna --which moves with the inhalation-- (apāne api), moving from the heart down to the root abode (hṛdayān mūla-pīṭha-visarpiṇi).

(The yogī) perceives (cinute) manifestation and dissolution (sṛṣṭi-saṁhṛtī) (of the universe) beginning with Brahmā and ending in Anāśritaśiva (brahma-ādi-anāśrita-antānām) in the contraction and expansion of the great seat whose name is 'root' (mūla-abhidha-mahā-pīṭha-saṅkoca-pravikāsayoḥ).

In this way (ittham), even if (yadi api) this (ayam) apāna (apānaḥ) incessantly (śaśvat) flows (vahati), nonetheless (kintu), that (asau) (apāna moving) through an unconscious effort (avedya-yatnaḥ) is concentrated on --also 'is worshiped'-- (samupāsyate) by the yogī-s (yogibhiḥ) through effort (yatnena).

(The deities) beginning with Brahmā (brahma-ādayaḥ) (and) ending in Anāśritaśiva (anāśrita-antāḥ), who are residing in heart, kanda, in the contraction and expansion of bliss, and in (external) dvādaśānta (hṛt-kanda-ānanda-saṅkoca-vikāsa-dvādaśānta-gāḥ), are honored (sevyante) by the good yogī-s (su-yogibhiḥ) here --i.e. in apāna-- (atra).

These (deities) (ete ca) (are) universal (viśva-vartinaḥ) since they are powers of the Supreme Lord (parama-īśāna-śaktitvāt). When they attain (aśnuvānāḥ) (the stage of) the body (deham api), (they are called) in Kāmikatantra (kāmike) 'the causes of that --i.e. of the body--' (tad-kāraṇāni iti).

In the body (dehe), Brahmā, etc. (brahma-ādyāḥ) preside over six (aspects) (ṣaṭ-adhiṣṭhāna-kāriṇaḥ): Childhood, youth, old age, death (bālya-yauvana-vṛddhatva-nidhaneṣu), rebirth (punarbhave) and (ca) Liberation (muktau).

At the end (ante tu) of that (tasya), (does reside) the Supreme Goddess (parā devī), where (yatra) the one who is united (with Her) (yuktaḥ) is not born (again) (na jāyate). By merely knowing (Her) (anena jñāta-mātreṇa), one becomes (bhavet) the giver of initiation and Grace (dīkṣā-anugraha-kṛt).

Because (yatas) when all the causes and their manifestations are very well known (samasta-kāraṇa-ullāsa-pade su-vidite), one knows (vindet) the Causeless (a-kāraṇam) Śiva (śivam), i.e. (one knows) That (tad) which (yad) (is) the Cause (kāraṇam) of the universe (viśvasya).

This (idam) downward mouth --viz. the mouth of the Yoginī whose form is the sixth stream-- (adhas-vaktram) completely destroys the stain of duality (dvaita-kalaṅka-ekānta-śātanam). On which account (yena), when there is its --i.e. of this downward mouth-- worship (tad-upāsāyām), the assemblage of higher and lower (ūrdhva-adhara-ḍambaraḥ) is annihilated (kṣīyate).

Here (atra), in the emergence of apāna (apāna-udaye), one should, as before, apply (the cycles of time), from one tuṭi up to the emergence of sixty years (prāk-vat-ṣaṣṭi-abda-udaya-yojanām yāvat kurvīta tuṭi-ādeḥ), according to the appropriate division of the fingers (yukta-aṅgula-vibhāgataḥ).

Thus (evam), even (api) regarding samāna (samāne), (the same) rule (applies) (vidhiḥ). It --i.e. samāna-- (saḥ hi), moving (sañcaran) in all directions (sarvatodikkam) in the heart's subtle channels (hārdīṣu nāḍiṣu), appears (vibhāvyate) in ten ways (daśadhā eva).

This (samāna) (eṣaḥ), filling (pūrayan) the ten main great subtle channels (daśa mukhyā mahā-nāḍīḥ) (as well as) the subtle channels residing in them (tad-gatāḥ), (and) entering into (krāman) (other) subtle channels (nāḍīḥ) dwelling inside such nāḍī-s (as subchannels) (nāḍī-antara-āśritāḥ), (is) balance (samasthitiḥ) in the body (dehe).

This (samāna) (eṣaḥ), moving (krāman) in the eight directions (aṣṭāsu digdaleṣu), gradually (kramāt) conforms to (anukurvāṇaḥ) the activities --to the modes-- (ceṣṭitāni) of the (respective) lord of (each of) those directions (tad-dik-pateḥ), (and) appears to be (bhāsate) fierce (raudraḥ) and (ca) gentle (saumyaḥ).

It --i.e. samāna-- (saḥ eva), (as) day and night (aharniśam), keeps (tiṣṭhati) moving (caran) in the three main subtle channels --viz. in Iḍā, Piṅgalā and Suṣumnā-- (nāḍī-tritaye... mukhye) —which are on the left, on the right and in the middle— (vāma-dakṣiṇa-madhya-ge) (and) which are made up of moon, sun and fire (indu-arka-agni-maye).

Flowing (vahan) for so long (tāvat) as a day and a night (ahorātram), (samāna) moves (caret) in twenty-four ways (caturviṁśatidhā), which (yad) lasts --lit. remains-- (sthitam) nine hundred breathing processes --4 seconds each-- (prāṇa-śatāni nava), i.e. two nālī-s and a half --viz. 2 x 24 minutes + 12 minutes = 60 minutes or 1 hour-- (sa-ardha-nālī-dvayam).

On an equinox day (viṣuvad-vāsare), at dawn (prātar), it --i.e. samāna-- (saḥ) moves through the central (subtle channel) --viz. through Suṣumnā-- (madhya-gaḥ) for one nālī and a portion --i.e. 24 minutes + 6 minutes = 30 minutes-- (sa-aṁśām nālīm) (plus other) five passages --five hours-- (saṅkrānti-pañcakam) from one zodiacal asterism to the other, to the left, to the right, to the north, to the south and to the north --lit. to the other-- (vāma-itara-udak-savya-anyaiḥ yāvat).

Thus (evam), once fourteen nālī-s less one quarter --14 x 24 minutes - 6 minutes = 330 minutes or 5 hours and a half-- have passed (kṣīṇāsu pāda-ūna-caturdaśasu nāliṣu), at midday (madhya-āhne), (samāna) flows (vahet) (in the form of) nine hundred breathing processes during the autumnal equinox (dakṣa-viṣuvat-nava-prāṇa-śatīm).

(Then, there are) again (punar) five passages (saṅkrānti-pañcakam) from one zodiacal asterism to the other, to the right, to the north, to the south --lit. to the other--, to the north and to the right (dakṣa-udak-anya-udad-dakṣaiḥ); each of which (ekaikam) (lasts) nine hundred breathing processes (nava-asu-śatam). After that (tatas), (there is) the spring equinox (viṣuvat-uttaram).

Just as (yadvat) externally (bahis) (there is) an equinox (viṣuvat) after each of the five passages (pañcake pañcake atīte saṅkrānteḥ), so (tathā) (also occurs) internally (antar), (where) a passage (saṅkrāntiḥ... sā) (lasts) nine hundred breathing processes (nava-prāṇa-śatāni).

Thus (evam), (all this happens) in the night (rātrau) as well (api). In this way (iti evam), beginning (ārabhya) from the equinox where day and night are equal (viṣuvat-divasāt-samāt), it --i.e. samāna-- (asau) proceeds through the increase and decrease of day, night and also of the passages (themselves) (aharniśā-vṛddhi-hrāsa-saṅkrānti-gaḥ api).

Starting from the spring equinox (udaktaḥ), the equinoctial moments (viṣutedṛśī) (are the following:) The two portions of the end of the night and the beginning of the day (rātri-anta-dina-pūrva-aṁśau), midday or noon (madhyāhnaḥ), the end of the day (divasa-kṣayaḥ), the emergence of the night (saḥ śarvarī-udayaḥ) (and) midnight (madhyam).

Since (yatas) the formation (vṛttiḥ) of the root 'viṣ' (viṣeḥ) implies pervasion (vyāptau), and (ca) equality (sāmyam) is said to be (ucyate) pervasion (vyāptiḥ), therefore (tad) the time (kālaḥ) which (yaḥ) deserves (arhati ca) (such a designation, as there is equality in it, is) called (uditaḥ) here (iha) the equinox (viṣuvat tad).

Starting from the equinox (viṣuvat-prabhṛti), the decrease and increase (hrāsa-vṛddhī) with reference to days and nights (ye dina-rātri-ge) gradually (tad-krameṇa eva) (means) a decrease and an increase of the passages (saṅkrānti-hrāsa-vṛddhī) of the day and of the night (divāniśoḥ).

In this way (ittham), (in a movement) of the vital air called samāna (samāna-marutaḥ), (there is) the distinction of two years (varṣa-dvaya-vikalpanam). (This) movement (cāraḥ) (happens) in one place (ekatra) (because) inhalation and exhalation are not considered (nahi... śvāsa-praśvāsa-carcanam) here (atra).

Even (api) in samāna (samāne), the previous (pūrvam) number of times (kāla-saṅkhyā) located in this unique and very subtle movement (su-sūkṣma-eka-cāra-gā), from one tuṭi (tuṭeḥ) until (yāvat) the sphere of influence of sixty years (ṣaṣṭi-abda-gocaram), can be calculated (gaṇyate) by the wise (budhaiḥ).

The junctures such as the earlier part of the day, midday, midnight, etc. (sandhyā-pūrvāhṇa-madhyāhna-madhyarātra-ādi) which are certainly situated in the internal passages (yad kila antar-saṅkrānti-gam) are to be perceived (grāhyam). They are important (tad-mukhyam) because of the emergence of their fruits (tad-phala-uditeḥ).

The time (kālaḥ) residing in samāna (samāna-gaḥ) has been (then) mentioned (uktaḥ). (Now, the time) with reference to udāna (udāne) is being described (nirūpyate). What has been said (yad uktam) with respect to the pervasion of prāṇa (prāṇa-vyāptau), (can be) even (said) (api) regarding that udāna (tad-udāne). Here (atra) (there is) only (one difference) (kevalam) while the former has its place in the nasal śakti, the latter has it in the upper abode of Brahmarandhra (nāsā-śakti-antayoḥ sthāne brahmarandhra-ūrdhva-dhāmanī). On that account (tena), one should ponder over (vicārayet) the universal time (viśvam kālam) here (atra) in udāna (udāne), from one tuṭi up to sixty years (tuṭi-ādi-ṣaṣṭi-varṣa-antam), when, from the heart, it moves toward the dvādaśānta located in the head (hṛdayāt mūrdhanyadvādaśāntagam)||173-213||

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 Stanzas 214 to 221

व्याने तु विश्वात्ममये व्यापके क्रमवर्जिते।
सूक्ष्मसूक्ष्मोच्छलद्रूपमात्रः कालो व्यवस्थितः॥२१४॥

Vyāne tu viśvātmamaye vyāpake kramavarjite|
Sūkṣmasūkṣmocchaladrūpamātraḥ kālo vyavasthitaḥ||214||

But (tu) in vyāna (vyāne) —which has to do with the universal Self (viśva-ātma-maye), which is (all-)pervading (vyāpake) (and) devoid of succession (krama-varjite)—, the time (kālaḥ) remains (vyavasthitaḥ) only with a form which appears from Spanda --lit. subtle and subtle-- (sūkṣma-sūkṣma-ucchalat-rūpa-mātraḥ)||214||


सृष्टिः प्रविलयः स्थेमा संहारोऽनुग्रहो यतः।
क्रमात्प्राणादिके काले तं तं तत्राश्रयेत्ततः॥२१५॥

Sṛṣṭiḥ pravilayaḥ sthemā saṁhāro'nugraho yataḥ|
Kramātprāṇādike kāle taṁ taṁ tatrāśrayettataḥ||215||

Since (yatas) manifestation (sṛṣṭiḥ), concealment of one's own essential nature (pravilayaḥ), maintenance (sthemā), withdrawal or dissolution (saṁhāraḥ) (and) revelation of one's own essential nature (anugrahaḥ) (are) in regular order (kramāt) in time (kāle) —which consists of prāṇa, etc. (prāṇa-ādike)—, therefore (tatas) one should resort to that --i.e. to prāṇa, etc.-- (tam tam) there --viz. in the authorship of the manifestation, etc.-- (tatra)||215||


प्राणचारेऽत्र यो वर्णपदमन्त्रोदयः स्थितः।
यत्नजोऽयत्नजः सूक्ष्मः परः स्थूलः स कथ्यते॥२१६॥

Prāṇacāre'tra yo varṇapadamantrodayaḥ sthitaḥ|
Yatnajo'yatnajaḥ sūkṣmaḥ paraḥ sthūlaḥ sa kathyate||216||

The rise of letters, sentences and words (varṇa-pada-mantra-udayaḥ), which (yaḥ) resides (sthitaḥ) in this movement of the vital energy (prāṇa-cāre atra) (can be) born from effort (yatna-jaḥ) (or can be) not born from effort (a-yatna-jaḥ). That (rise) (saḥ) is said to be (kathyate) subtle (sūkṣmaḥ), supreme (paraḥ) (and) gross (sthūlaḥ)||216||


एको नादात्मको वर्णः सर्ववर्णाविभागवान्।
सोऽनस्तमितरूपत्वादनाहत इहोदितः॥२१७॥

Eko nādātmako varṇaḥ sarvavarṇāvibhāgavān|
So'nastamitarūpatvādanāhata ihoditaḥ||217||

The one (ekaḥ) letter (varṇaḥ... saḥ) consisting of Nāda (nāda-ātmakaḥ), which is not separated from all the letters (sarva-varṇa-avibhāgavān), (is) here (iha) called (uditaḥ) Anāhata --lit. unstruck (sound)-- (anāhataḥ) as its form is not subject to setting or declining (anastamita-rūpatvāt)||217||


स तु भैरवसद्भावो मातृसद्भाव एष सः।
परा सैकाक्षरा देवी यत्र लीनं चराचरम्॥२१८॥

ह्रस्वार्णत्रयमेकैकं रव्यङ्गुलमथेतरत्।
प्रवेश इति षड्वर्णाः सूर्येन्दुपथगाः क्रमात्॥२१९॥

इकारोकारयोरादिसन्धौ सन्ध्यक्षरद्वयम्।
ए ओ इति प्रवेशे तु ऐ औ इति द्वयं विदुः॥२२०॥

षण्ठार्णानि प्रवेशे तु द्वादशान्तललाटयोः।
गले हृदि च बिन्द्वर्णविसर्गौ परितःस्थितौ॥२२१॥

Sa tu bhairavasadbhāvo mātṛsadbhāva eṣa saḥ|
Parā saikākṣarā devī yatra līnaṁ carācaram||218||
Hrasvārṇatrayamekaikaṁ ravyaṅgulamathetarat|
Praveśa iti ṣaḍvarṇāḥ sūryendupathagāḥ kramāt||219||
Ikārokārayorādisandhau sandhyakṣaradvayam|
E o iti praveśe tu ai au iti dvayaṁ viduḥ||220||
Ṣaṇṭhārṇāni praveśe tu dvādaśāntalalāṭayoḥ|
Gale hṛdi ca bindvarṇavisargau paritaḥsthitau||221||

It --i.e. the Anāhata sound-- (saḥ tu) (is) the real being of Bhairava (bhairava-sadbhāvaḥ) (and) the real being of the knowers (mātṛ-sadbhāvaḥ). This very (sound) (eṣa saḥ) (is) the Supreme (parā) monosyllabic (sa-eka-akṣarā) Goddess (devī) where (yatra) all that is moving and motionless (cara-acaram) is dissolved (līnam).

Each of (ekaikam) the three short letters --viz. 'a', 'i' and 'u'-- (hrasva-arṇa-trayam) (occupies) twelve fingers (ravi-aṅgulam), and (atha) the other --i.e. the long vowels, viz. 'ā', 'ī' and 'ū'-- (itarat) (occupy the same distance) in the inhalation (praveśe). Thus (iti), the six letters (ṣaṭ-varṇāḥ) move through the path of sun and moon (sūrya-indu-patha-gāḥ), respectively (kramāt).

In the combination of the letters 'i' and 'u' with 'a' and 'ā' (i-kāra-u-kārayoḥ a-ādi-sandhau), two diphthongs (sandhi-akṣara-dvayam), 'e' (and) 'o' (e o iti) (are produced). But (tu) in the inhalation (praveśe), there are --lit. they, the sages, knew-- (viduḥ) (other) two (diphthongs) (dvayam): 'ai' (and) 'au' (ai au iti).

The eunuch letters --i.e. 'ṛ', 'ṝ', 'ḷ' and 'ḹ'-- (ṣaṇṭha-arṇāni) (are) in the inhalation (praveśe tu) (and) also in dvādaśānta and the forehead (dvādaśānta-lalāṭayoḥ), in the throat (gale) and (ca) in the heart (hṛdi). (In turn,) Bindu --i.e. Anusvāra-- and Visarga (bindu-arṇa-visargau) reside (sthitau) everywhere --viz. in inhalation and exhalation-- (paritas)||218-221||

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 Stanzas 222 to 236

कादिपञ्चकमाद्यस्य वर्णस्यान्तः सदोदितम्।
एवं सस्थानवर्णानामन्तः सा सार्णसन्ततिः॥२२२॥

Kādipañcakamādyasya varṇasyāntaḥ sadoditam|
Evaṁ sasthānavarṇānāmantaḥ sā sārṇasantatiḥ||222||

The group of five (guttural) consonants such as 'ka', etc. (ka-ādi-pañcakam) is constantly arising (sadā-uditam) inside (antar) the first letter --i.e. the vowel 'a'-- (ādyasya varṇasya). Thus (evam), inside (antar) the other vowels --lit. letters-- which are endowed with a respective place of articulation (sa-sthāna-varṇānām) (does arise) the other series of letters --viz. the other group of consonants-- (sa-arṇa-santatiḥ)||222||


हृद्येष प्राणरूपस्तु सकारो जीवनात्मकः।
बिन्दुः प्रकाशो हार्णश्च पूरणात्मतया स्थितः॥२२३॥

Hṛdyeṣa prāṇarūpastu sakāro jīvanātmakaḥ|
Binduḥ prakāśo hārṇaśca pūraṇātmatayā sthitaḥ||223||

The letter 'sa' (eṣaḥ... sa-kāraḥ), which is life (jīvana-ātmakaḥ) (and) whose form is prāṇa (prāṇa-rūpaḥ tu), (resides) in the heart (hṛdi). Bindu --i.e. Anusvāra-- (binduḥ) (is) light (prakāśaḥ), and (ca) the letter 'ha' (ha-arṇaḥ) remains (sthitaḥ) as the inhalation (pūraṇa-ātmatayā)||223||


उक्तः परोऽयमुदयो वर्णानां सूक्ष्म उच्यते।
प्रवेशे षोडशौन्मुख्ये रवयः षण्ठवर्जिताः॥२२४॥

तदेवेन्द्वर्कमत्रान्ये वर्णाः सूक्ष्मोदयस्त्वयम्।
कालोऽर्धमात्रः कादीनां त्रयस्त्रिंशत उच्यते॥२२५॥

मात्रा ह्रस्वाः पञ्च दीर्घाष्टकं द्विस्त्रिः प्लुतं तु ॡ।
एकाशीतिमिमामर्धमात्राणामाह नो गुरुः॥२२६॥

यद्वशाद्भगवानेकाशीतिकं मन्त्रमभ्यधात्।
एकाशीतिपदा देवी शक्तिः प्रोक्ता शिवात्मिका॥२२७॥

श्रीमातङ्गे तथा धर्मसङ्घातात्मा शिवो यतः।
तथा तथा परामर्शशक्तिचक्रेश्वरः प्रभुः॥२२८॥

स्थूलैकाशीतिपदजपरामर्शैर्विभाव्यते।
तत एव परामर्शो यावत्येकः समाप्यते॥२२९॥

तावत्तत्पदमुक्तं नो सुप्तिङ्नियमयन्त्रितम्।
एकाशीतिपदोदारविमर्शक्रमबृंहितः॥२३०॥

स्थूलोपायः परोपायस्त्वेष मात्राकृतो लयः।
अर्धमात्रा नव नव स्युश्चतुर्षु चतुर्षु यत्॥२३१॥

अङ्गुलेष्विति षट्त्रिंशत्येकाशीतिपदोदयः।
अङ्गुले नवभागेन विभक्ते नवमाशकाः॥२३२॥

वेदा मात्रार्धमन्यत्तु द्विचतुःषड्गुणं त्रयम्।
एवमङ्गुलरन्ध्रांशचतुष्कद्वयगं लघु॥२३३॥

दीर्घं प्लुतं क्रमाद्द्वित्रिगुणमर्धं ततोऽपि हल्।
क्षकारस्त्र्यर्धमात्रात्मा मात्रिकः स तथान्तरा॥२३४॥

विश्रान्तावर्धमात्रास्य तस्मिंस्तु कलिते सति।
अङ्गुलार्धेऽद्रिभागेन त्वर्धमात्रा पुरा पुनः॥२३५॥

क्षकारः सर्वसंयोगग्रहणात्मा तु सर्वगः।
सर्ववर्णोदयाद्यन्तसन्धिषूदयभाग्विभुः॥२३६॥

Uktaḥ paro'yamudayo varṇānāṁ sūkṣma ucyate|
Praveśe ṣoḍaśaunmukhye ravayaḥ ṣaṇṭhavarjitāḥ||224||
Tadevendvarkamatrānye varṇāḥ sūkṣmodayastvayam|
Kālo'rdhamātraḥ kādīnāṁ trayastriṁśata ucyate||225||
Mātrā hrasvāḥ pañca dīrghāṣṭakaṁ dvistriḥ plutaṁ tu ḹ|
Ekāśītimimāmardhamātrāṇāmāha no guruḥ||226||
Yadvaśādbhagavānekāśītikaṁ mantramabhyadhāt|
Ekāśītipadā devī śaktiḥ proktā śivātmikā||227||
Śrīmātaṅge tathā dharmasaṅghātātmā śivo yataḥ|
Tathā tathā parāmarśaśakticakreśvaraḥ prabhuḥ||228||
Sthūlaikāśītipadajaparāmarśairvibhāvyate|
Tata eva parāmarśo yāvatyekaḥ samāpyate||229||
Tāvattatpadamuktaṁ no suptiṅniyamayantritam|
Ekāśītipadodāravimarśakramabṛṁhitaḥ||230||
Sthūlopāyaḥ paropāyastveṣa mātrākṛto layaḥ|
Ardhamātrā nava nava syuścaturṣu caturṣu yat||231||
Aṅguleṣviti ṣaṭtriṁśatyekāśītipadodayaḥ|
Aṅgule navabhāgena vibhakte navamāśakāḥ||232||
Vedā mātrārdhamanyattu dvicatuḥṣaḍguṇaṁ trayam|
Evamaṅgularandhrāṁśacatuṣkadvayagaṁ laghu||233||
Dīrghaṁ plutaṁ kramāddvitriguṇamardhaṁ tato'pi hal|
Kṣakārastryardhamātrātmā mātrikaḥ sa tathāntarā||234||
Viśrāntāvardhamātrāsya tasmiṁstu kalite sati|
Aṅgulārdhe'dribhāgena tvardhamātrā purā punaḥ||235||
Kṣakāraḥ sarvasaṁyogagrahaṇātmā tu sarvagaḥ|
Sarvavarṇodayādyantasandhiṣūdayabhāgvibhuḥ||236||

This (ayam) supreme (paraḥ) rise (udayaḥ) of the letters (varṇānām) has been described (uktaḥ). (Now,) the subtle (rise) (sūkṣmaḥ) is being mentioned (ucyate).

In the inhalation (praveśe) (do arise) sixteen (vowels) (ṣoḍaśa) (while) in the exhalation (aunmukhye) (do arise) twelve (vowels) (ravayaḥ) without the eunuch (ones) --i.e. without ṛ, ṝ, ḷ and ḹ-- (ṣaṇṭha-varjitāḥ). That (tad) (is) the moon and the sun (indu-arkam). The other (anye) letters (varṇāḥ) (are included) here (atra). This (ayam) (is) indeed (tu) the subtle rise (of the letters) (sūkṣma-udayaḥ).

The time (kālaḥ) of the group of thirty-three (consonants) --i.e. of each of these consonants-- (trayastriṁśata) —starting with 'ka' (ka-ādīnām)— is said to be (ucyate) (sixteen and a half mātrā-s, i.e.) half a mātrā (each) (ardha-mātraḥ). The five (pañca) short (vowels) --a, i, u, ṛ and ḷ -- (hrasvāḥ) (last five) mātrā-s --i.e. one mātrā each-- (mātrāḥ), the group of eight long (vowels) --i.e. ā, ī, ū, ṝ, e, ai, o and au-- (dīrgha-aṣṭakam) (last 16 mātrā-s, i.e.) two mātrā-s (each) (dviḥ). (Finally,) the vowel 'ḹ' (ḹ) (is) pluta --i.e. it lasts three mātrā-s-- (plutam tu).

The Guru (guruḥ) told (āha) us (nas) these (imām) eighty-one and a half mātrā-s (ekāśītim... ardha-mātrāṇām). Due to which (yad-vaśāt), the Lord (bhagavān) explained (abhyadhāt) that the mantra (mantram) consists of eighty-one portions (ekāśītikam).

In venerable Mātaṅga (śrī-mātaṅge), Śakti (śaktiḥ) —the Goddess (devī) whose essence is Śiva (śiva-ātmikā)— is said to be (proktā) composed of eighty-one pada-s (ekāśīti-padā). So (tathā), on which account (yatas), Śiva (śivaḥ) is constituted by this group of attributes (dharma-saṅghāta-ātmā).

In this way and in that way (tathā tathā), the Master (prabhuḥ) —the Lord of the group of śakti-s of Consciousness(parāmarśa-śakti-cakra-īśvaraḥ) is perceived (vibhāvyate) through the different types of awareness born from eighty-one gross pada-s (sthūla-ekāśīti-pada-ja-parāmarśaiḥ).

On that account (tatas eva), as long as (yāvati) one (ekaḥ) awareness (parāmarśaḥ) is accomplished (samāpyate), so long (tāvat) that (tad) is said to be (uktam) a pada (padam). It is not restrained to a rule about 'sup' and 'tiṅ' (as stated by Pāṇini) --these technical terms represent case terminations-- (no sup-tiṅ-niyama-yantritam).

This (eṣaḥ) dissolution --a repose in one's own Self-- (layaḥ), nourished by a succession of types of the noble awareness of the eighty-one pada-s (ekāśīti-pada-udāra-vimarśa-krama-bṛṁhitaḥ), (is) the gross means (sthūla-upāyaḥ). However (tu), (dissolution) produced by mātrā-s (mātrā-kṛtaḥ) (is) the supreme means (para-upāyaḥ).

There are (syuḥ) nine (nava nava) halves of a mātrā (ardha-mātrāḥ) every four (fingers) (caturṣu caturṣu), that is to say (yad), in thirty-six fingers (aṅguleṣu iti ṣaṭtriṁśati) (there is) the rise of eighty-one pada-s (ekāśīti-pada-udayaḥ).

When a finger is divided (aṅgule... vibhakte) into nine parts (navabhāgena), the consonants (navamāśakāḥ) —lasting half a mātrā (mātrā-ardham)(occupy) four (parts) (vedāḥ). But (tu) the other (anyat) three (types of letters) (trayam) are twofold, fourfold and sixfold (dvi-catur-ṣaṭ-guṇam).

Thus (evam), the short (vowels) (laghu) occupy eight of the nine parts of each finger (aṅgula-randhrāṁśa-catuṣkadvaya-gam). The long (vowels) and the pluta vowel (dīrgham plutam) (occupy) the double and the triple (dvi-tri-guṇam) respectively (kramāt). The consonants (hal) (occupy) half (ardham) of that --of the number of parts occupied by the short vowels-- (tatas api).

The whole (mātrikaḥ) letter 'kṣa' (kṣa-kāraḥ... saḥ) (occupies) three half mātrā-s (tri-ardha-mātrā-ātmā), (two for both consonants this letter is composed of, and) half a mātrā (ardha-mātrā) in the middle repose (tathā antarā viśrāntau). When there is this type of calculation of these things (asya tasmin tu kalite sati), (one has to) divide every half finger (aṅgula-ardhe) by seven portions (adri-bhāgena tu) (and assign six of those portions to each) half a mātrā (ardha-mātrā).

The letter 'kṣa' (kṣa-kāraḥ), (as it has been said) before (purā punar), containing all combinations (sarva-saṁyoga-grahaṇa-ātmā tu), is omnipresent (sarvagaḥ), all-pervading (vibhuḥ) (and) possessed of the emergence (udaya-bhāk) in the combinations at the beginning and at the end of the rise of all the letters (sarva-varṇa-udaya-ādya-anta-sandhiṣu)||224-236||

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 Stanzas 237 to 241

इत्थं षट्त्रिंशके चारे वर्णानामुदयः फले।
क्रूरे सौम्ये विलोमेन हादि यावदपश्चिमम्॥२३७॥

Itthaṁ ṣaṭtriṁśake cāre varṇānāmudayaḥ phale|
Krūre saumye vilomena hādi yāvadapaścimam||237||

In this way (ittham), (this) is the rise (udayaḥ) of the letters (varṇānām) in the thirty-sixfold movement (ṣaṭtriṁśake cāre) when the fruit is ferocious (krūre). (But) when (the fruit) is gentle (saumye), (the rise moves) backward (vilomena): From 'ha' (ha-ādi) up to (yāvat) the first (letter) --i.e. the vowel 'a'-- (apaścimam)||237||


हृद्यकारो द्वादशान्ते हकारस्तदिदं विदुः।
अहमात्मकमद्वैतं यः प्रकाशात्मविश्रमः॥२३८॥

Hṛdyakāro dvādaśānte hakārastadidaṁ viduḥ|
Ahamātmakamadvaitaṁ yaḥ prakāśātmaviśramaḥ||238||

The letter 'a' (a-kāraḥ) (is) in the heart (hṛdi). The letter 'ha' (ha-kāraḥ) (is) in dvādaśānta (dvādaśānte). (The wise) consider (viduḥ) that very thing (tad idam) to be the non-dual Aham or 'I' (aham-ātmakam advaitam). (All this is nothing but) a repose in the Self who is Light (yaḥ prakāśa-ātma-viśramaḥ)||238||


शिवशक्त्यविभागेन मात्रैकाशीतिका त्वियम्।
द्वासप्ततावङ्गुलेषु द्विगुणत्वेन संसरेत्॥२३९॥

Śivaśaktyavibhāgena mātraikāśītikā tviyam|
Dvāsaptatāvaṅguleṣu dviguṇatvena saṁsaret||239||

Not separated from Śiva and Śakti (śiva-śakti-avibhāgena), this (iyam) set of eighty-one mātrā-s (mātrā-ekāśītikā tu) moves (saṁsaret) in two directions (dvi-guṇatvena) in the seventy-two fingers (dvāsaptatau aṅguleṣu)||239||


उक्तः सूक्ष्मोदयस्त्रैधं द्विधोक्तस्तु परोदयः।
अथ स्थूलोदयोऽर्णानां भण्यते गुरुणोदितः॥२४०॥
एकैकमर्धप्रहरं दिने वर्गाष्टकोदयः।
रात्रौ च ह्रासवृद्धी अत्र केचिदाहुर्न केऽपि तु॥२४१॥

Uktaḥ sūkṣmodayastraidhaṁ dvidhoktastu parodayaḥ|
Atha sthūlodayo'rṇānāṁ bhaṇyate guruṇoditaḥ||240||
Ekaikamardhapraharaṁ dine vargāṣṭakodayaḥ|
Rātrau ca hrāsavṛddhī atra kecidāhurna ke'pi tu||241||

The triple subtle rise (sūkṣma-udayaḥ traidham) has been mentioned (uktaḥ) (and) the double supreme rise (dvidhā... para-udayaḥ) has (also) been described (uktaḥ tu). Now (atha), the gross rise (sthūla-udayaḥ) of the letters (arṇānām) is being expressed (bhaṇyate) according to what has been said (uditaḥ) by the Guru (guruṇā).

In each of (ekaikam) the half-prahara-s --1 prahara is here formally 3 hours, though Abhinavagupta mentioned before that 1 prahara is 9 fingers in space and 4 tuṭi-s in time-- (ardha-praharam), day (dine) and (ca) night (rātrau), (there is) the emergence of eight varga-s or groups of letters (varga-aṣṭaka-udayaḥ). Some (kecid) spoke (āhuḥ) about the decrease and increase (hrāsa-vṛddhī) here (atra), but (tu) others (ke'pi) did not (na)||240-241||

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 Stanzas 242 to 252

एष वर्गोदयो रात्रौ दिवा चाप्यर्धयामगः।
प्राणत्रयोदशशती पञ्चाशदधिका च सा॥२४२॥
अध्यर्धा किल सङ्क्रान्तिर्वर्गे वर्गे दिवानिशोः।
तदैक्ये तूदयश्चारशतानां सप्तविंशतिः॥२४३॥

Eṣa vargodayo rātrau divā cāpyardhayāmagaḥ|
Prāṇatrayodaśaśatī pañcāśadadhikā ca sā||242||
Adhyardhā kila saṅkrāntirvarge varge divāniśoḥ|
Tadaikye tūdayaścāraśatānāṁ saptaviṁśatiḥ||243||

(According to the latter,) the emergence of a varga or group of letters (varga-udayaḥ), day and night (rātrau divā ca api), lasts half a yāma --1 yāma is 3 hours-- (ardha-yāma-gaḥ).

In each group of letters (varge varge), day and night (divāniśoḥ), (there is) one passage and a half --1 passage amounts to 900 breathing processes-- (adhi-ardhā kila saṅkrāntiḥ), i.e. 1350 breathing processes --13 x 100 + 50-- (prāṇa-trayodaśa-śatī pañcāśat-adhikā ca sā). In the union of that --of day and night-- (tad-aikye tu), the emergence (of each varga or group of letters) (udayaḥ) (takes) 2700 (breathing movements) --27 x 100-- (cāra-śatānāṁ saptaviṁśatiḥ)||242-243||


नव वर्गांस्तु ये प्राहुस्तेषां प्राणशती रवीन्[विः]।
सत्रिभागैव सङ्क्रान्तिर्वर्गे प्रत्येकमुच्यते॥२४४॥

अहर्निशं तदैक्ये तु शतानां श्रुतिचक्षुषी।
स्थूलो वर्गोदयः सोऽयमथार्णोदय उच्यते॥२४५॥

एकैकवर्णे प्राणानां द्विशतं षोडशाधिकम्।
बहिश्चषकषट्त्रिंशद्दिन इत्थं तथा निशि॥२४६॥

Nava vargāṁstu ye prāhusteṣāṁ prāṇaśatī ravīn[viḥ]|
Satribhāgaiva saṅkrāntirvarge pratyekamucyate||244||
Aharniśaṁ tadaikye tu śatānāṁ śruticakṣuṣī|
Sthūlo vargodayaḥ so'yamathārṇodaya ucyate||245||
Ekaikavarṇe prāṇānāṁ dviśataṁ ṣoḍaśādhikam|
Bahiścaṣakaṣaṭtriṁśaddina itthaṁ tathā niśi||246||

For the ones who spoke (ye prāhuḥ teṣām) about nine varga-s or groups of letters (nava vargān), each of the varga-s (varge pratyekam), day and night (aharniśam), is said to be (ucyate) one passage and a third (sa-tri-bhāgā eva saṅkrāntiḥ), i.e. 1200 breathing processes --12 x 100-- (prāṇa-śatī ravīn[viḥ]). In the unity of that --i.e. of day and night-- (tad-aikye tu), (it is) 2400 (breathing processes) --24 x 100-- (śatānām śruti-cakṣuṣī).

That very thing (saḥ ayam) (is) the gross (sthūlaḥ) rise of the varga-s or groups of letters (varga-udayaḥ). Now (atha), the rise of the letters (arṇa-udayaḥ) is being described (ucyate).

During the day (dine) (and) also like this during the night (ittham tathā niśi), in each of the letters (ekaika-varṇe) (there are) 216 breathing processes --216 x 4 seconds = 864 seconds-- (prāṇānām dvi-śatam ṣoḍaśa-adhikam), (which) externally (amounts to) 36 caṣaka-s --36 x 24 seconds = 864 seconds-- (bahis caṣaka-ṣaṭtriṁśat)||244-246||


शतमष्टोत्तरं तत्र रौद्रं शाक्तमथोत्तरम्।
यामलस्थितियोगे तु रुद्रशक्त्यविभागिता॥२४७॥

Śatamaṣṭottaraṁ tatra raudraṁ śāktamathottaram|
Yāmalasthitiyoge tu rudraśaktyavibhāgitā||247||

There (tatra), (the first half contains) 108 (breathing processes) (śatam aṣṭa-uttaram) (and) pertains to Rudra (raudram). But (atha) the second half (uttaram) pertains to Śakti (śāktam). In the union of both (yāmala-sthiti-yoge) (there is) certainly (tu) the union of Rudra and Śakti (rudra-śakti-avibhāgitā)||247||


दिनरात्र्यविभागे तु दृग्वह्न्यब्ध्यसुचारणाः।
सपञ्चमांशा नाडी च बहिर्वर्णोदयः स्मृतः॥२४८॥

Dinarātryavibhāge tu dṛgvahnyabdhyasucāraṇāḥ|
Sapañcamāṁśā nāḍī ca bahirvarṇodayaḥ smṛtaḥ||248||

In the unity of day and night (dina-rātri-avibhāge tu), the rise of the letters --i.e. of every letter-- (varṇa-udayaḥ) is said to be (smṛtaḥ) 432 breathing processes --2-3-4, but you have to read it in the opposite direction; 432 x 4 seconds = 1728 seconds-- (dṛk-vahni-abdhi asu-cāraṇāḥ), (which) externally (amounts to) 1 nāḍī and one fifth --1 nāḍī or nālī = 24 minutes = 1440 seconds, plus one fifth of that (288 seconds) equals 1728 seconds-- (sa-pañcama-aṁśā nāḍī ca)||248||


इति पञ्चाशिका सेयं वर्णानां परिचर्चिता।
एकोनां ये तु तामाहुस्तन्मतं सम्प्रचक्ष्महे॥२४९॥

वेदाश्चाराः पञ्चमांशन्यूनं चारार्धमेकशः।
वर्णेऽधिकं तद्द्विगुणमविभागे दिवानिशोः॥२५०॥

Iti pañcāśikā seyaṁ varṇānāṁ paricarcitā|
Ekonāṁ ye tu tāmāhustanmataṁ sampracakṣmahe||249||
Vedāścārāḥ pañcamāṁśanyūnaṁ cārārdhamekaśaḥ|
Varṇe'dhikaṁ taddviguṇamavibhāge divāniśoḥ||250||

Thus (iti), that very (sā iyaṁ) collection of fifty letters (pañcāśikā... varṇānām) has been completely discussed (paricarcitā). However (tu), (there are) the ones who (ye) said (āhuḥ) that that (collection contains) forty-nine (letters) --lit. minus one-- (eka-ūnām... tām). (Now) we explain (sampracakṣmahe) that opinion --or 'doctrine'-- (tad-matam).

In each of the letters (ekaśas... varṇe), additionally --i.e. the value for the previous letter is to be taken as the basis-- (adhikam) (there are) four and a half, minus one fifth, breathing processes (vedāḥ cārāḥ pañcama-aṁśa-nyūnam cāra-ardham). (Of course,) in the unity (avibhāge) of day and night (divāniśoḥ), that (value) (tad) (is) double (dvi-guṇam)||249-250||


स्थूलो वर्णोदयः सोऽयं पुरा सूक्ष्मो निगद्यते॥२५१॥
Sthūlo varṇodayaḥ so'yaṁ purā sūkṣmo nigadyate||251||

That very thing (saḥ ayam) (is) the gross (sthūlaḥ) rise of the letters (varṇa-udayaḥ). The subtle (rise) (sūkṣmaḥ) was described (nigadyate) before (nigadyate)||251||


इति कालतत्त्वमुदितं शास्त्रमुखागमनिजानुभवसिद्धम्॥२५२॥
Iti kālatattvamuditaṁ śāstramukhāgamanijānubhavasiddham||252||

Here ends (iti) the principle of time (kāla-tattvam) which has been spoken about (uditam) (and) proven by scripture, by the main Āgama-s and by my own experience (śāstra-mukha-āgama-nija-anubhava-siddham)||252||

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 További Információ

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 6. 1-151 Fel  Folytatás 7. 1-71

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