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Tantrāloka (português): Capítulo 1 - estrofes 301 a 332 - Shaivismo não dual da Caxemira
Vijñānabhit - «Os diferentes tipos de conhecimento/consciência»
Tradução ao português brasileiro em progresso
Introdução
This is the third and last set of stanzas (from the stanza 301 to the stanza 332) of the first chapter (called Vijñānabhit).
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 additional information also added by me.
Estrofes 301 a 329
द्रव्ययोग्यत्वमर्चा च बहिर्द्वारार्चनं क्रमात्।
प्रवेशो दिक्स्वरूपं च देहप्राणादिशोधनम्॥३०१॥
विशेषन्यासवैचित्र्यं सविशेषार्घभाजनम्।
देहपूजा प्राणबुद्धिचित्स्वध्वन्यासपूजने॥३०२॥
अन्यशास्त्रगणोत्कर्षः पूजा चक्रस्य सर्वतः।
क्षेत्रग्रहः पञ्चगव्यं पूजनं भूगणेशयोः॥३०३॥
अस्त्रार्चा वह्निकार्यं चाप्यधिवासनमग्निगम्।
तर्पणं चरुसंसिद्धिर्दन्तकाष्ठान्तसंस्क्रिया॥३०४॥
शिवहस्तविधिश्चापि शय्याक्लृप्तिविचारणम्।
स्वप्नस्य सामयं कर्म समयाश्चेति सङ्ग्रहः॥३०५॥
समयित्वविधावस्मिन्स्यात्पञ्चदश आह्निके।
मण्डलात्मानुसन्धानं निवेद्यपशुविस्तरः॥३०६॥
अग्नितृप्तिः स्वस्वभावदीपनं शिष्यदेहगः।
अध्वन्यासविधिः शोध्यशोधकादिविचित्रता॥३०७॥
दीक्षाभेदः परो न्यासो मन्त्रसत्ताप्रयोजनम्।
भेदो योजनिकादेश्च षोडशे स्यादिहाह्निके॥३०८॥
सूत्रक्लृप्तिस्तत्त्वशुद्धिः पाशदाहोऽथ योजनम्।
अध्वभेदस्तथेत्येवं कथितं पौत्रिके विधौ॥३०९॥
जननादिविहीनत्वं मन्त्रभेदोऽथ सुस्फुटः।
इति सङ्क्षिप्तदीक्षाख्ये स्यादष्टादश आह्निके॥३१०॥
कलावेक्षा कृपाण्यादिन्यासश्चारः शरीरगः।
ब्रह्मविद्याविधिश्चैवमुक्तं सद्यःसमुत्क्रमे॥३११॥
अधिकारपरीक्षान्तःसंस्कारोऽथ तुलाविधिः।
इत्येतद्वाच्यसर्वस्वं स्याद्विंशतितमाह्निके॥३१२॥
मृतजीवद्विधिर्जालोपदेशः संस्क्रियागणः।
बलाबलविचारश्चेत्येकविंशाह्निके विधिः॥३१३॥
श्रवणं चाभ्यनुज्ञानं शोधनं पातकच्युतिः।
शङ्काच्छेद इति स्पष्टं वाच्यं लिङ्गोद्धृतिक्रमे॥३१४॥
परीक्षाचार्यकरणं तद्व्रतं हरणं मतेः।
तद्विभागः साधकत्वमभिषेकविधौ त्वियत्॥३१५॥
अधिकार्यथ संस्कारस्तत्प्रयोजनमित्यदः।
चतुर्विंशेऽन्त्ययागाख्ये वक्तव्यं परिचर्च्यते॥३१६॥
प्रयोजनं भोगमोक्षदानेनात्र विधिः स्फुटः।
पञ्चविंशाह्निके श्राद्धप्रकाशे वस्तुसङ्ग्रहः॥३१७॥
प्रयोजनं शेषवृत्तेर्नित्यार्चा स्थण्डिले परा।
लिङ्गस्वरूपं बहुधा चाक्षसूत्रनिरूपणम्॥३१८॥
पूजाभेद इति वाच्यं लिङ्गार्चासम्प्रकाशने।
नैमित्तिकविभागस्तत्प्रयोजनविधिस्ततः॥३१९॥
पर्वभेदास्तद्विशेषश्चक्रचर्चा तदर्चनम्।
गुर्वाद्यन्तदिनाद्यर्चाप्रयोजननिरूपणम्॥३२०॥
मृतेः परीक्षा योगीशीमेलकादिविधिस्तथा।
व्याख्याविधिः श्रुतविधिर्गुरुपूजाविधिस्त्वियत्॥३२१॥
नैमित्तिकप्रकाशाख्येऽप्यष्टाविंशाह्निके स्थितम्।
अधिकार्यात्मनो भेदः सिद्धपत्नीकुलक्रमः॥३२२॥
अर्चाविधिर्दौतविधी रहस्योपनिषत्क्रमः।
दीक्षाभिषेकौ बोधश्चेत्येकोनत्रिंश आह्निके॥३२३॥
मन्त्रस्वरूपं तद्वीर्यमिति त्रिंशे निरूपितम्।
शूलाब्जभेदो व्योमेशस्वस्तिकादिनिरूपणम्॥३२४॥
विस्तरेणाभिधातव्यमित्येकत्रिंश आह्निके।
गुणप्रधानताभेदाः स्वरूपं वीर्यचर्चनम्॥३२५॥
कलाभेद इति प्रोक्तं मुद्राणां सम्प्रकाशने।
द्वात्रिंशतत्त्वादीशाख्यात्प्रभृति प्रस्फुटो यतः॥३२६॥
न भेदोऽस्ति ततो नोक्तमुद्देशान्तरमत्र तत्।
मुख्यत्वेन च वेद्यत्वादधिकारान्तरक्रमः॥३२७॥
इत्युद्देशविधिः प्रोक्तः सुखसङ्ग्रहहेतवे।
अथास्य लक्षणावेक्षे निरूप्येते यथाक्रमम्॥३२८॥
आत्मा संवित्प्रकाशस्थितिरनवयवा संविदित्यात्तशक्तिव्रातं तस्य स्वरूपं स च निजमहसश्छादनाद्बद्धरूपः।
आत्मज्योतिःस्वभावप्रकटनविधिना तस्य मोक्षः स चायं चित्राकारस्य चित्रः प्रकटित इह यत्सङ्ग्रहेणार्थ एषः॥३२९॥
Dravyayogyatvamarcā ca bahirdvārārcanaṁ kramāt|
Praveśo diksvarūpaṁ ca dehaprāṇādiśodhanam||301||
Viśeṣanyāsavaicitryaṁ saviśeṣārghabhājanam|
Dehapūjā prāṇabuddhicitsvadhvanyāsapūjane||302||
Anyaśāstragaṇotkarṣaḥ pūjā cakrasya sarvataḥ|
Kṣetragrahaḥ pañcagavyaṁ pūjanaṁ bhūgaṇeśayoḥ||303||
Astrārcā vahnikāryaṁ cāpyadhivāsanamagnigam|
Tarpaṇaṁ carusaṁsiddhirdantakāṣṭhāntasaṁskriyā||304||
Śivahastavidhiścāpi śayyākḷptivicāraṇam|
Svapnasya sāmayaṁ karma samayāśceti saṅgrahaḥ||305||
Samayitvavidhāvasminsyātpañcadaśa āhnike|
Maṇḍalātmānusandhānaṁ nivedyapaśuvistaraḥ||306||
Agnitṛptiḥ svasvabhāvadīpanaṁ śiṣyadehagaḥ|
Adhvanyāsavidhiḥ śodhyaśodhakādivicitratā||307||
Dīkṣābhedaḥ paro nyāso mantrasattāprayojanam|
Bhedo yojanikādeśca ṣoḍaśe syādihāhnike||308||
Sūtrakḷptistattvaśuddhiḥ pāśadāho'tha yojanam|
Adhvabhedastathetyevaṁ kathitaṁ pautrike vidhau||309||
Jananādivihīnatvaṁ mantrabhedo'tha susphuṭaḥ|
Iti saṅkṣiptadīkṣākhye syādaṣṭādaśa āhnike||310||
Kalāvekṣā kṛpāṇyādinyāsaścāraḥ śarīragaḥ|
Brahmavidyāvidhiścaivamuktaṁ sadyaḥsamutkrame||311||
Adhikāraparīkṣāntaḥsaṁskāro'tha tulāvidhiḥ|
Ityetadvācyasarvasvaṁ syādviṁśatitamāhnike||312||
Mṛtajīvadvidhirjālopadeśaḥ saṁskriyāgaṇaḥ|
Balābalavicāraścetyekaviṁśāhnike vidhiḥ||313||
Śravaṇaṁ cābhyanujñānaṁ śodhanaṁ pātakacyutiḥ|
Śaṅkāccheda iti spaṣṭaṁ vācyaṁ liṅgoddhṛtikrame||314||
Parīkṣācāryakaraṇaṁ tadvrataṁ haraṇaṁ mateḥ|
Tadvibhāgaḥ sādhakatvamabhiṣekavidhau tviyat||315||
Adhikāryatha saṁskārastatprayojanamityadaḥ|
Caturviṁśe'ntyayāgākhye vaktavyaṁ paricarcyate||316||
Prayojanaṁ bhogamokṣadānenātra vidhiḥ sphuṭaḥ|
Pañcaviṁśāhnike śrāddhaprakāśe vastusaṅgrahaḥ||317||
Prayojanaṁ śeṣavṛtternityārcā sthaṇḍile parā|
Liṅgasvarūpaṁ bahudhā cākṣasūtranirūpaṇam||318||
Pūjābheda iti vācyaṁ liṅgārcāsamprakāśane|
Naimittikavibhāgastatprayojanavidhistataḥ||319||
Parvabhedāstadviśeṣaścakracarcā tadarcanam|
Gurvādyantadinādyarcāprayojananirūpaṇam||320||
Mṛteḥ parīkṣā yogīśīmelakādividhistathā|
Vyākhyāvidhiḥ śrutavidhirgurupūjāvidhistviyat||321||
Naimittikaprakāśākhye'pyaṣṭāviṁśāhnike sthitam|
Adhikāryātmano bhedaḥ siddhapatnīkulakramaḥ||322||
Arcāvidhirdautavidhī rahasyopaniṣatkramaḥ|
Dīkṣābhiṣekau bodhaścetyekonatriṁśa āhnike||323||
Mantrasvarūpaṁ tadvīryamiti triṁśe nirūpitam|
Śūlābjabhedo vyomeśasvastikādinirūpaṇam||324||
Vistareṇābhidhātavyamityekatriṁśa āhnike|
Guṇapradhānatābhedāḥ svarūpaṁ vīryacarcanam||325||
Kalābheda iti proktaṁ mudrāṇāṁ samprakāśane|
Dvātriṁśatattvādīśākhyātprabhṛti prasphuṭo yataḥ||326||
Na bhedo'sti tato noktamuddeśāntaramatra tat|
Mukhyatvena ca vedyatvādadhikārāntarakramaḥ||327||
Ityuddeśavidhiḥ proktaḥ sukhasaṅgrahahetave|
Athāsya lakṣaṇāvekṣe nirūpyete yathākramam||328||
Ātmā saṁvitprakāśasthitiranavayavā saṁvidityāttaśaktivrātaṁ tasya svarūpaṁ sa ca nijamahasaśchādanādbaddharūpaḥ|
Ātmajyotiḥsvabhāvaprakaṭanavidhinā tasya mokṣaḥ sa cāyaṁ citrākārasya citraḥ prakaṭita iha yatsaṅgraheṇārtha eṣaḥ||329||
--The detailed description of the chapter 15 continues from the previous document--
... (vi) appropriateness of the substances (dravya-yogyatvam) and (ca) worship (arcā), (as well as) (vii) worshiping of the external door (of the initiation hall) (bahis-dvāra-arcanam), in succession (kramāt), (viii) entering into (the initiation hall) (praveśaḥ), (ix) nature of (all) the directions (dik-svarūpam) and (ca) (x) purification of body, breath, etc. (deha-prāṇa-ādi-śodhanam), (xi) variety of special nyāsa (viśeṣa-nyāsa-vaicitryam), (xii) (how to use) a chalice which possesses special qualities (sa-viśeṣa-argha-bhājanam), (xiii) worship of the body (deha-pūjā), (xiv) nyāsa and worship of the (six) courses (adhva-nyāsa-pūjane) on breath, intellect and Consciousness --in the state of void of Consciousness-- (prāṇa-buddhi-citsu), (xv) superiority (of our scriptures) over the multitude of other scriptures (anya-śāstra-gaṇa-utkarṣaḥ), (xvi) (how to) completely (sarvatas) worship (pūjā) a cakra (cakrasya), (xvii) seizing of a holy spot (kṣetra-grahaḥ), (xviii) five products coming from the cow (pañca-gavyam), (xix) worship (of those very five products) (pūjanam), (xx) worship (pūjanam) of earth and Gaṇeśa (bhū-gaṇeśayoḥ), (xxi) worship of the weapon (mantra) (astra-arcā), (xxii) ritual of fire (vahni-kāryam), and (ca) even (api) (xxiii) dwelling in the site of the fire (adhivāsanam agni-gam), (xxiv) libation of water (tarpaṇam), (xxv) complete accomplishment with respect to oblations of rice (caru-saṁsiddhiḥ), (xxvi) death purifying consecration, in which toothbrushes are made from certain little branches (of a certain tree) (danta-kāṣṭha-anta-saṁskriyā), (xxvii) rite of Śiva's hand (śiva-hasta-vidhiḥ), and (ca) also (api) (xxviii) the procedure to make the bed (śayyā-kḷpti-vicāraṇam), (xxix) the activity relating to the discipline of sleep (svapnasya sāmayam karma), as well as (ca) (xxx) (all) the disciplines (samayāḥ). This (group of topics, which) is a compendium (iti saṅgrahaḥ), appears (syāt) in this fifteenth chapter (which deals with) rules of discipline (samayitva-vidhau asmin... pañcadaśe āhnike).
(16) Here (iha) in the sixteenth chapter (ṣoḍaśe... āhnike) there are --lit. there is-- (syāt) (the following subjects:) (i) Inquiry into the nature of maṇḍala --or 'to be constantly aware of the Self in the maṇḍala-s'-- (maṇḍala), (ii) detailed description of the paśu to be offered (nivedya-paśu-vistaraḥ), (iii) satisfaction of the fire (agnitṛptiḥ), (iv) kindling of one's own essential nature (sva-sva-bhāva-dīpanam), (v) entry into the body of the disciple (śiṣya-deha-gaḥ), (vi) method of nyāsa on the (six) paths or courses (inside the body of the disciple) (adhva-nyāsa-vidhiḥ), (vii) variety of purified, purifier, etc. (śodhya-śodhaka-ādi-vicitratā), (viii) different types of initiation (dīkṣā-bhedaḥ), (ix) highest nyāsa (paraḥ nyāsaḥ), (x) being and use of the mantra-s (mantra-sattā-prayojanam), and (ca) (xi) various kinds of conjunctions, etc. (bhedaḥ yojanika-ādeḥ).
(17) In this way (evam), in (the seventh chapter dealing with) the rules for the 'putraka' or spiritual son (pautrike vidhau), it is said (kathitam) (the following:) (i) Making of the thread (sūtra-kḷptiḥ), (ii) purification of the tattva-s (tattva-śuddhiḥ), (iii) burning of the noose --i.e. the bond-- (pāśa-dāhaḥ) and also (atha) (iv) the act of uniting (yojanam), as well as (tathā) (v) different paths or courses (adhva-bhedaḥ... iti).
(18) In the eighteenth chapter called 'condensed initiation' (saṅkṣipta-dīkṣā-ākhye... aṣṭādaśe āhnike) occurs (syāt) (the following:) (i) Being free from birth, etc. (janana-ādi-vihīnatvam) as well as (atha) (ii) a very clear (exposition about) (su-sphuṭaḥ) the different sorts of mantra-s (mantra-bhedaḥ... iti).
(19) In this manner (evam), in (the nineteenth chapter dealing with) the immediate ascent (at the time when the disciple has to pass away) (sadyas-samutkrame), it is declared (uktam) (as follows:) (i) Examination of Kalā (kalā-avekṣā), (ii) nyāsa by a sword, etc. (kṛpāṇī-ādi-nyāsaḥ), (iii) motion in the body (of the disciple) (cāraḥ śarīra-gaḥ) and (ca) rite of Brahmavidyā --lit. Knowledge about the Absolute-- (brahma-vidyā-vidhiḥ).
(20) This (etad) is (syāt) all that is to be said (vācya-sarvasvam) in the twentieth chapter (viṁśatitama-āhnike): (i) Inspection of the candidate (adhikāra-parīkṣā), (ii) inner purifying rite (antar-saṁskāraḥ) and also (atha) the scales rite (tulā-vidhiḥ iti).
(21) (The following) ritual (vidhiḥ) (is described) in the twenty-first chapter (ekaviṁśa-āhnike): (i) Rite of raising the dead to life (mṛta-jīvat-vidhiḥ), (ii) teaching about the net (jāla-upadeśaḥ), (iii) group of purifications (saṁskriyā-gaṇaḥ) and (ca) (iv) discussion about strength and weakness (bala-abala-vicāraḥ... iti).
(22) In (the twenty-second chapter dealing with) the method of conversion --lit. of removing the mark-- (liṅga-uddhṛti-krame) it is clearly to be said (spaṣṭam vācyam) as follows (iti): (i) Acquiring knowledge by hearing (śravaṇam) and (ca) (ii) approval --authorization-- (abhyanujñānam), (iii) purification (śodhanam), (iv) disappearance of the sins (pātaka-cyutiḥ) (as well as) (v) removal of doubts (śaṅkā-chedaḥ).
(23) This much (tu iyat) (is studied) in (the twenty-third chapter which explains) the rite of ablution (abhiṣeka-vidhau): (i) Carrying out an inspection (of the disciple) by the Guru (parīkṣā-ācārya-karaṇam), (ii) elimination of that vow by (merely) wishing (it) (tad-vratam haraṇam mateḥ), (iii) removal --lit. separation-- of that (knowledge about the Self) (tad-vibhāgaḥ) (and) (iv) the state of sādhaka --i.e. the state of the one doing sādhanā-- (sādhakatvam).
(24) In the twenty-fourth (chapter) (caturviṁśe) called 'funeral rites' (antya-yāga-ākhye), that which must be said (about it --about funeral rites--) (adas... vaktavyam) is discussed (paricarcyate): (i) The candidate (adhikārī) and also (atha) (ii) the purifying rite (saṁskāraḥ) (and) (iii) its purpose (tad-prayojanam iti).
(25) In the twenty-fifth chapter (called) 'elucidation about the ceremony in honor and for the benefit of the dead' (pañca-viṁśa-āhnike śrāddha-prakāśe) (there is) a compendium of (this) subject-matter (vastu-saṅgrahaḥ): (i) Purpose or use (prayojanam) (and) (ii) it is clearly (explained) (sphuṭaḥ) here (atra) the way --also, method-- (vidhiḥ) in which this can give worldly enjoyment and Liberation (bhoga-mokṣa-dānena).
(26) In (the twenty-sixth chapter called) the holy ground --also, 'the hall for sacrifices'-- (sthaṇḍile) (is described:) (i) The highest (parā) constant worship (nitya-arcā) —(and its) (ii) purpose or use (prayojanam)—, (which must be performed by the enlightened Yogī) during the remainder of his life (śeṣa-vṛtteḥ).
(27) In (the twenty-seventh chapter called) 'elucidation of the liṅga worship' (liṅga-arcā-samprakāśane) it is to be said (vācyam) (the following:) (i) Nature of the liṅga (liṅga-sva-rūpam), and (ca) (ii) an investigation of the mālā-s (akṣasūtra-nirūpaṇam) in their many versions (bahudhā), (along with) (iii) the different types of worship (pūjā-bhedaḥ iti).
(28) In the twenty-eighth chapter called 'an elucidation of occasional (rituals)' (naimittika-prakāśa-ākhye api aṣṭāviṁśa-āhnike) there is (sthitam) this much (tu iyat): (i) Different sorts of special days (parva-bhedāḥ), (ii) their particulariti(es) (tad-viśeṣaḥ), (iii) worship of the cakra (cakra-carcā), (iv) its praising (tad-arcanam), (v) investigation into the purpose in worshiping the Guru's first day --birthday-- and last day --mahāsamādhi--, etc. (guru-ādi-anta-dina-ādi-arcā-prayojana-nirūpaṇam), (vi) examination of death (mṛteḥ parīkṣā) as well as (tathā) (vii) the method to meet with the Great Yoginī-s, etc. (yogi-īśī-melaka-ādi-vidhiḥ), (viii) the method with reference to the explanation (of the scriptures) (vyākhyā-vidhiḥ), (ix) the method with reference to listening (śruta-vidhiḥ) (and) (x) the method for worshiping the Guru (guru-pūjā-vidhiḥ).
(29) In the twenty-ninth chapter (ekonatriṁśe āhnike), (the following topics are explained:) (i) Difference in the natures of the candidates (adhikārī-ātmanaḥ bhedaḥ), (ii) succession of perfected beings and their consorts in the Kula school (siddha-patnī-kula-kramaḥ), (iii) method of worship (arcā-vidhiḥ), (iv) two kinds of behavior toward a female attendant (dauta-vidhī), (v) method of the secret doctrine (rahasya-upaniṣad-kramaḥ), (vi) initiation and ablution (dīkṣā-abhiṣekau), and (ca) (vii) Knowledge (bodhaḥ... iti).
(30) In the thirtieth (chapter) (triṁśe) (the following couple of subjects) is explained (nirūpitam): (i) Nature of mantra (mantra-svarūpam) (and) (ii) its power (tad-vīryam iti).
(31) In the thirty-first chapter (ekatriṁśe āhnike) (all this) is to be explained (abhidhātavyam iti) at length (vistareṇa): (i) Different (arrangements of) lotuses and tridents (śūla-abja-bhedaḥ), (and) (ii) an inquiry into Khecarī --lit. lord of ether--, svastika, etc. (vyoma-īśa-svastika-ādi-nirūpaṇam).
(32) In (the thirty-second chapter called) 'the elucidation (samprakāśane) of the mudrā-s (mudrāṇām)' it is described (proktam) (the following:) (i) Various kinds of predominance of qualities or attributes (guṇa-pradhānatā-bhedāḥ), (ii) deliberation about the power (contained there) (vīrya-carcanam), (and) (iii) the various Kalā-s (kalā-bhedaḥ iti).
Since (yatas) beginning with (prabhṛti) the thirty-second category called Īśa (or Īśvara) (dvātriṁśa-tattvāt īśa-ākhyāt) there is no (na... asti) clear (prasphuṭaḥ) differentiation (bhedaḥ), therefore (tatas) here (atra) no (na... tad) other (subsequent) nomination (uddeśa-antaram) (is) enunciated (uktam).
On account of (their) superiority --in Śiva and Śakti categories-- (mukhyatvena) and also (ca) due to the presence of objectivity --in Īśvara and Sadāśiva categories-- (vedyatvāt), (there appears) a series of other chapters --chapters 33, 34, 35, 36 and 37-- (adhikāra-antara-kramaḥ).
Thus (iti), the nomination mode (regarding Tantrāloka) (uddeśa-vidhiḥ) has been declared (proktaḥ) in order to create an easy compendium or summary --lit. in order to cause an easy compendium or summary-- (sukha-saṅgraha-hetave).
Now (atha), its --of Tantrāloka-- (asya) definition and examination --avekṣā = parīkṣā-- (lakṣaṇa-avekṣe) are explained (nirūpyete) in due succession (yathā-kramam).
The Self (ātmā) is in the State of the Light of Consciousness (saṁvid-prakāśa-sthitiḥ); (He is) Consciousness (saṁvid) devoid of parts (anavayavā... iti). His (tasya) essential nature (sva-rūpam) is possessed of --lit. takes-- multitude of powers (ātta-śakti-vrātam). And (ca) He (saḥ), due to the concealment (chādanāt) of His own Greatness and Splendor (nija-mahasaḥ), (appears to be) bound (baddha-rūpaḥ). By way of the manifestation of the essential nature of the Light of the Self (ātma-jyotis-sva-bhāva-prakaṭana-vidhinā) (occurs) His (tasya) Liberation (mokṣaḥ). And (ca) this very (Liberation) (saḥ... ayam) (is) here (iha) the displayed (prakaṭitaḥ) wonder (citraḥ) of the One who has assumed multiple forms (citrākārasya), that is to say (yad), this (eṣaḥ) (is), in a few words (saṅgraheṇa), the purport (of Tantrāloka) (arthaḥ)||301-329||
Estrofes 330 a 332
मिथ्याज्ञानं तिमिरमसमान् दृष्टिदोषान्प्रसूते तत्सद्भावाद्विमलमपि तद्भाति मालिन्यधाम।
यत्तु प्रेक्ष्यं दृशि परिगतं तैमिरीं दोषमुद्रां दूरं रुन्द्धेत्प्रभवतु कथं तत्र मालिन्यशङ्का॥३३०॥
Mithyājñānaṁ timiramasamān dṛṣṭidoṣānprasūte tatsadbhāvādvimalamapi tadbhāti mālinyadhāma|
Yattu prekṣyaṁ dṛśi parigataṁ taimirīṁ doṣamudrāṁ dūraṁ runddhetprabhavatu kathaṁ tatra mālinyaśaṅkā||330||
The illusory/incorrect knowledge (mithyā-jñānam) (or) darkness (timiram) generates (prasūte) unparalleled defects in the perception (asamān dṛṣṭi-doṣān). By means of the existence of that (illusory/incorrect knowledge) (tad-sadbhāvāt), That --i.e. the Self-- (tad), though (api) completely pure (vimalam), shines forth (bhāti) as having a state of impurity --or, 'as being the abode of impurity'-- (mālinya-dhāma). But when (yad tu) the knowable (prekṣyam) is transcended (parigatam) in the perception (dṛśi), (He) removes (dūram runddhet) the defective seal/closing produced by (that) darkness (taimirīm doṣa-mudrām), (then) how (katham) can the doubt about impurity --i.e. to doubt about the presence or absence of impurity in the Self-- there --in Him-- arise (prabhavatu... tatra mālinya-śaṅkā)?||330||
भावव्रात हठाज्जनस्य हृदयान्याक्रम्य यन्नर्तयन् भङ्गीभिर्विविधाभिरात्महृदयं प्रच्छाद्य सङ्क्रीडसे।
यस्त्वामाह जडं जडः सहृदयम्मन्यत्वदुःशिक्षितो मन्येऽमुष्य जडात्मता स्तुतिपदं त्वत्साम्यसम्भावनात्॥३३१॥
Bhāvavrāta haṭhājjanasya hṛdayānyākramya yannartayan bhaṅgībhirvividhābhirātmahṛdayaṁ pracchādya saṅkrīḍase|
Yastvāmāha jaḍaṁ jaḍaḥ sahṛdayammanyatvaduḥśikṣito manye'muṣya jaḍātmatā stutipadaṁ tvatsāmyasambhāvanāt||331||
Oh (Lord,) You who have become the multitude of objects --the objective world-- (bhāva-vrāta)! After grabbing hold (ākramya) by force (haṭhāt) of the hearts (hṛdayāni) of the people (janasya), You make them dance (yad nartayan) in multiple ways (bhaṅgībhiḥ vividhābhiḥ). By concealing (pracchādya) Your Heart (ātma-hṛdayam), You play with (them) (saṅkrīḍase). This (ayam) learned man (sahṛt) who (yaḥ) calls (āha) You (tvām) 'inert' (jaḍam) (is himself) inert (jaḍaḥ), he has been wrongly taught with reference to thinking about himself (manyatva-dus-śikṣitaḥ). I think (manye) that to speak in his case about the state of inertness (amuṣya jaḍa-ātmatā) (is) a word of praise (stuti-padam) since there is assumption of equality with You --as the Lord has become the 'inert' objective world too-- (tvat-sāmya-sambhāvanāt)||331||
इह गलितमलाः परावरज्ञाः शिवसद्भावमया अधिक्रियन्ते।
गुरवः प्रविचारणे यतस्तद्विफला द्वेषकलङ्कहानियाच्ञा॥३३२॥
Iha galitamalāḥ parāvarajñāḥ śivasadbhāvamayā adhikriyante|
Guravaḥ pravicāraṇe yatastadviphalā dveṣakalaṅkahāniyācñā||332||
Here --in Tantrāloka-- (iha), because (yatas) (only) Guru-s (guravaḥ) are authorized (adhikriyante) to examine/discuss (these teachings of mine) (pravicāraṇe) who have (their three) mala-s destroyed (galita-malāḥ), who know the supreme and the inferior --i.e. who know 'a' and 'ha'-- (para-avara-jñāḥ), who are established in the real being of Śiva (śiva-sat-bhāva-mayāḥ), therefore (tad) the request to remove the stain of aversion (dveṣa-kalaṅka-hāni-yācñā) (is) fruitless/useless (viphalā)||332||
तन्त्रालोकेऽभिनवरचितेऽमुत्र विज्ञानसत्ताभेदोद्गारप्रकटनपटावाह्निकेऽस्मिन्समाप्तिः।।
Tantrāloke'bhinavaracite'mutra vijñānasattābhedodgāraprakaṭanapaṭāvāhnike'sminsamāptiḥ||
Here (amutra) in Tantrāloka (tantrāloke), in this chapter —written by Abhinavagupta— which --i.e. the chapter-- is clearly capable of ejecting --removing-- the differences with reference to the essence of (the various kinds of) knowledge/means (abhinava-racite... vijñāna-sattā-bheda-udgāra-prakaṭana-paṭau āhnike asmin), (this is) the end (samāptiḥ)||
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Este documento foi concebido por Gabriel Pradīpaka, um dos dois fundadores deste site, e guru espiritual versado em idioma Sânscrito e filosofia Trika.
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