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Paramārthasāra (Парамартхасара) Абхинавагупты: Строфы 55-58. Недвойственный Кашмирский Шиваизм

Стандартный перевод


 Introduction

Paramārthasāra continues with four more stanzas. This is the fourteenth set of stanzas, which is composed of 4 out of the 105 stanzas constituting the entire work.

Of course, I will also insert the original stanzas on which Yogarāja is commenting. I will write a lot of notes to make this book so understandable to the average reader as possible.

Yogarāja's Sanskrit will be in dark green color while the original Abhinavagupta's stanzas will be shown in dark red color. In turn, within the transliteration, the original stanzas will be in brown color, while the Yogarāja's comments will be shown in black. Also, within the translation, the original stanzas by Abhinavagupta, i.e. Paramārthasāra, will be in green and black colors, while the commentary by Yogarāja will contain words in both black and red colors.

Read Paramārthasāra and experience Supreme Ānanda or Divine Bliss, 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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 Stanza 55

एवमविद्योपार्जितान्यपि कर्माणि ज्ञानाविर्भावादेव क्षीयन्ते नान्यथा — इत्याह


अज्ञानकालनिचितं धर्माधर्मात्मकं तु कर्मापि।
चिरसञ्चितमिव तूलं नश्यति विज्ञानदीप्तिवशात्॥५५॥


अज्ञानकाले कृत्रिमप्रमातृताभिमानावसरे पुण्यापुण्यरूपं कर्म अनुगुणफलप्रार्थनया यन् निचितं स्वीकृतं तद् विज्ञानदीप्तिवशाद्विशिष्टज्ञानदीप्तिवशाद्नश्यति अहमेव परं ब्रह्मेति कृत्रिमप्रमातृतादाहसमर्थं विज्ञानं तस्य या पौनःपुन्येन प्रत्यवमर्शनात्प्रभा तत्सामर्थ्यात्तद् अदर्शनं याति। किमिव — इत्याह चिरसञ्चितं तूलमिव यथा चिरसञ्चितं तूलं हंसरोम वह्निप्रदीप्तिवशाज्झटित्येव भस्मसाद्याति तथैव सर्वः कर्मफलप्रचयो विज्ञानवह्निसामर्थ्यात्क्षणमध्ये प्रलयमुपगच्छति — इति। गीतासु

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा॥

इति॥५५॥

Evamavidyopārjitānyapi karmāṇi jñānāvirbhāvādeva kṣīyante nānyathā — Ityāha


Ajñānakālanicitaṁ dharmādharmātmakaṁ tu karmāpi|
Cirasañcitamiva tūlaṁ naśyati vijñānadīptivaśāt||55||


Ajñānakāle kṛtrimapramātṛtābhimānāvasare puṇyāpuṇyarūpaṁ karma anuguṇaphalaprārthanayā yan nicitaṁ svīkṛtaṁ tad vijñānadīptivaśādviśiṣṭajñānadīptivaśādnaśyati ahameva paraṁ brahmeti kṛtrimapramātṛtādāhasamarthaṁ vijñānaṁ tasya yā paunaḥpunyena pratyavamarśanātprabhā tatsāmarthyāttad adarśanaṁ yāti| Kimiva — Ityāha cirasañcitaṁ tūlamiva yathā cirasañcitaṁ tūlaṁ haṁsaroma vahnipradīptivaśājjhaṭityeva bhasmasādyāti tathaiva sarvaḥ karmaphalapracayo vijñānavahnisāmarthyātkṣaṇamadhye pralayamupagacchati — Iti| Gītāsu

Yathaidhāṁsi samiddho'gnirbhasmasātkurute'rjuna|
Jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā||

Iti||55||

Thus (evam), (in the stanza 55, Abhinavagupta) said that (iti āha) even (api) the residual impressions (derived from actions) (karmāṇi) acquired (upārjitāni) in ignorance (avidyā) are certainly destroyed (eva kṣīyante) by the manifestation (āvirbhāvāt) of Knowledge (jñāna). (This is so and) not (na) otherwise (anyathā):


Even (api) the residual impression (derived from actions) (karma) based on (ātmakam) what is to be done and what is not to be done (dharma-adharma... tu) which was accumulated (nicitam) during the time (kāla) of ignorance (ajñāna) (just) disappears (naśyati) by force of (vaśāt) the Light (dīpti) of the special Knowledge (vijñāna) just as (iva) goose-cotton --the soft feathers of a goose-- (tūlam) heaped up (sañcitam) for a long time (cira) (is instantly reduced to ashes by means of a luminous fire)||55||


That (tad) residual impression (karma) based on (rūpam) virtuous and impure acts (puṇya-apuṇya) which (yad), due to the desire for (prārthanayā) its respective (anuguṇa) fruit (phala), was accumulated (nicitam) (or) appropriated (svīkṛtam) during the time (kāle) of ignorance (ajñāna) —i.e. at the moment when (avasare) the erroneous conception (abhimāna) about the artificial (kṛtrima) subjectivity (pramātṛtā) (was active)(just) disappears (naśyati) on account of (vaśāt) the Light (dīpti) of Vijñāna (vijñāna), viz. by force of (vaśāt) the Light (dīpti) of the special (viśiṣṭa) Knowledge (jñāna). (This) special Knowledge (vijñānam) (appearing as the experience of) "I (aham) Myself (eva) (am) the Supreme (param) Brahma (brahma iti)" is capable of (samartham) burning (dāha) (that) artificial (kṛtrima) subjectivity (pramātṛtā). Through the force (sāmarthyāt) of the Splendor (prabhā tad) which (yā) belongs to It --to Vijñāna or special Knowledge-- (tasya), by repeatedly becoming aware of (paunaḥpunyena pratyavamarśanāt) (such a Truth in the form of "I Myself am the Supreme Brahma"), that (residual impression) (tad) disappears (adarśanam yāti).

What (kim) (is that residual impression derived from actions) like (iva)? (Abhinavagupta) said (āha) so (iti): "just as (iva) goose-cotton --the soft feathers of a goose-- (tūlam) heaped up (sañcitam) for a long time (cira)". Just as (yathā) the "tūla(-s)" (tūlam) (or the soft) feather(s) (roma) of a goose (haṁsa) piled up (sañcitam) for a long time (cira) are instantly reduced to ashes (jhaṭiti eva bhasmasāt yāti) by means of (vaśāt) a luminous fire (vahni-pradīpti), similarly (tathā eva) the entire (sarvaḥ) accumulation (pracayaḥ) of fruits (phala) derived from karma-s --actions and their respective residual impressions-- (karma) is annihilated (pralayam upagacchati) at once (kṣaṇa-madhye) through the force (sāmarthyāt) of the fire (vahni) of the special Knowledge (vijñāna... iti).

(This is also established) in the verses of Bhagavadgītā (gītāsu) (IV.37):

"Just as (yathā) a kindled (samiddhaḥ) fire (agniḥ) reduces logs to ashes (edhāṁsi... bhasmasāt kurute), oh Arjuna (arjuna), so does (tathā) the fire (agniḥ) of Knowledge (jñāna) turns all actions to ashes (sarva-karmāṇi bhasmasāt kurute... iti)".

||55||


Without notes of explanation yet

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 Stanza 56

न केवलं प्राक्कृतं कर्म ज्ञानप्रसादादुपलीयते यावदिदानीन्तनमपि कर्म ज्ञानेद्धया दृष्ट्या न फलोपभोगाय पर्यवस्यति — इत्याह


ज्ञानप्राप्तौ कृतमपि न फलाय ततोऽस्य जन्म कथम्।
गतजन्मबन्धयोगो भाति शिवार्कः स्वदीधितिभिः॥५६॥


आत्ममहेश्वरप्रत्यवमर्शप्ररूढौ कृतमपि शुभाशुभादिकं कर्म कृत्रिमप्रमातृताभिमानाभावान्नानुगुणफलदानाय प्रगल्भते — इति कर्मफलाभावात्तदुपभोगयोग्यस्य जन्मनः केन प्रकारेण सत्ता स्यान्न भवेद्योगिनः पुनर्जन्म — इत्यर्थः। ननु स पिण्डपातात्पुनर्न जायते चेत्तर्हि कीदृशः स्यात् — इत्याह गतजन्म इत्यादि। गतो जन्मरूपस्य बन्धस्य योगः सम्बन्धो यस्य स एवम् — इति प्रक्षीणमोहावरणः स्वदीधितिभिश्चिन्मरीचिनिचयैः स शिवरूपोऽर्को भाति स्फुरति न पुनस्तीर्थान्तरपरिकल्पितोऽस्य मोक्षः — कुत्रचित्प्राप्तिरिति केवलं मायादिकञ्चुककृतसङ्कोचविनाशात्स्वशक्तिविकस्वरतामापद्यते — इति॥५६॥

Na kevalaṁ prākkṛtaṁ karma jñānaprasādādupalīyate yāvadidānīntanamapi karma jñāneddhayā dṛṣṭyā na phalopabhogāya paryavasyati — Ityāha


Jñānaprāptau kṛtamapi na phalāya tato'sya janma katham|
Gatajanmabandhayogo bhāti śivārkaḥ svadīdhitibhiḥ||56||


Ātmamaheśvarapratyavamarśaprarūḍhau kṛtamapi śubhāśubhādikaṁ karma kṛtrimapramātṛtābhimānābhāvānnānuguṇaphaladānāya pragalbhate — Iti karmaphalābhāvāttadupabhogayogyasya janmanaḥ kena prakāreṇa sattā syānna bhavedyoginaḥ punarjanma — Ityarthaḥ| Nanu sa piṇḍapātātpunarna jāyate cettarhi kīdṛśaḥ syāt — Ityāha gatajanma ityādi| Gato janmarūpasya bandhasya yogaḥ sambandho yasya sa evam — Iti prakṣīṇamohāvaraṇaḥ svadīdhitibhiścinmarīcinicayaiḥ sa śivarūpo'rko bhāti sphurati na punastīrthāntaraparikalpito'sya mokṣaḥ — Kutracitprāptiriti kevalaṁ māyādikañcukakṛtasaṅkocavināśātsvaśaktivikasvaratāmāpadyate — Iti||56||

Not (na) only (kevalam) the residual impression of the action (karma) which was previously (prāk) done (kṛtam) is dissolved (upalīyate) by the Favor (prasādāt) of Knowledge (jñāna) but even (yāvat) also (api) the residual impression of the action (karma) occurring now (idānīntanam) (is consumed) by that (fire-like) viewpoint (dṛṣṭyā) kindled (iddhayā) by Knowledge (jñāna), (and accordingly) it does not (na) result in (paryavasyati) the enjoyment (upabhogāya) of (any) fruit (phala). (Abhinavagupta) said (āha) so (iti) (in the stanza 56):


On the attainment (prāptau) of Knowledge (jñāna), (the residual impression of the action) which was done (before) (kṛtam api) does not (na) bear fruit (phalāya). How (katham) then (tatas) (would there be) a birth (janma) for this (Yogī) (asya)? (Such a great Yogī) in whom the connection (yogaḥ) with bondage (bandha) (consisting of) birth (janma) is gone (gata) shines forth (bhāti) as a Sun (arkaḥ) (whose essence is) Śiva (śiva) endowed with His own rays (sva-dīdhitibhiḥ)||56||


On the realization (pratyavamarśa-prarūḍhau) that the Great (mahā) Lord (īśvara) is oneself (ātma), the residual impression of the action (karma) which was done (before) (kṛtam api) —whether it was good (śubha), bad (aśubha), etc. (ādika)— is unable (na... pragalbhate) to bear (dānāya) the respective (anuguṇa) fruits (phala) due to the absence (abhāvāt) of the erroneous conception (abhimāna) about the artificial (kṛtrima) subjectivity (pramātṛtā). So (iti), because of the absence (abhāvāt) of the fruits (phala) of the actions (karma), how (then) (kena prakāreṇa) would there be (syāt) existence (sattā) of a birth (janmanaḥ) that is fit (yogyasya) for enjoying (upabhoga) those (fruits) (tad)? (Therefore,) there is not (na bhavet) for the Yogī (yoginaḥ) a birth (janma) again (punar). This is the meaning (iti arthaḥ).

An objection (nanu): "If (ced) he (saḥ) is not born (na jāyate) again (punar) after the fall (pātāt) of (his) body (piṇḍa), then (tarhi), what would be (that experience happening to him after his death) like (kīdṛśaḥ syāt... iti)?". (Abhinavagupta) said (āha) (in the second portion of the stanza:) "Gatajanma", etc. (gata-janma iti-ādi).

(The attributive compound "gatajanmabandhayogaḥ" points out that this Yogī is) one (saḥ) whose (yasya) yoga (yogaḥ) (or) connection (sambandhaḥ) with bondage (bandhasya) in the form of (rūpasya) birth (janma) is thus gone (gataḥ... evam). So (iti), the one (saḥ) in whom the veil (āvaraṇaḥ) of Delusion --Māyā-- (moha) has vanished (prakṣīṇa) appears (bhāti) (or) shines forth (sphurati) as a Sun (arkaḥ) whose essence is (rūpaḥ) Śiva (śiva) endowed with His own rays (sva-dīdhitibhiḥ), i.e. furnished with the multitude (nicayaiḥ) of rays (marīci) of Consciousness (cit). However (punar), his (asya) Liberation (mokṣaḥ) is not (na) like the one being invented (parikalpitaḥ) by other (antara) philosophical systems (tīrtha), viz. as being an achievement (prāptiḥ) somewhere else (kutracid) --in heaven, etc.--. In this way (iti), (Liberation in his case) has only to do with the expansion (kevalam... vikasvaratām āpadyate) of his own (sva) Powers (śakti) which results from the annihilation (vināśāt) of the limitations (saṅkoca) generated (kṛta) by sheaths (kañcuka) such as Māyā (māyā), etc. (ādi... iti)||56||


Without notes of explanation yet

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 Stanza 57

अत्रैव युक्तिमाह


तुषकम्बुककिंशारुकमुक्तं बीजं यथाङ्कुरं कुरुते।
नैव तथाणवमायाकर्मविमुक्तो भवाङ्कुरं ह्यात्मा॥५७॥


यथा किंशारुकतुषकम्बुकेभ्यः पृथक्कृतं शालिबीजं बीजस्वभावकिंशारुकादिसामग्र्यभावात्क्षितिजलातपमध्यवर्त्यपि नैवाङ्कुरजननलक्षणकार्ये हेतुर्भवति तथैव कम्बुकस्थानीयेन आणवेन मलेन तुषस्थानीयेन मायामलेन किंशारुकस्थानीयेन कार्ममलेन च मुक्तः पृथग्भूत आत्मा चैतन्यं मलत्रयरूपसामग्र्यभावान्न पुनर्भवाङ्कुरं संसारप्ररोहं विदधाति केवलं विश्वगतनानापदार्थसार्थप्रादुर्भावविनाशवैचित्र्यं स्वात्मनि परामृशन्महेश्वर एव भवति॥५७॥

Atraiva yuktimāha


Tuṣakambukakiṁśārukamuktaṁ bījaṁ yathāṅkuraṁ kurute|
Naiva tathāṇavamāyākarmavimukto bhavāṅkuraṁ hyātmā||57||


Yathā kiṁśārukatuṣakambukebhyaḥ pṛthakkṛtaṁ śālibījaṁ bījasvabhāvakiṁśārukādisāmagryabhāvātkṣitijalātapamadhyavartyapi naivāṅkurajananalakṣaṇakārye heturbhavati tathaiva kambukasthānīyena āṇavena malena tuṣasthānīyena māyāmalena kiṁśārukasthānīyena kārmamalena ca muktaḥ pṛthagbhūta ātmā caitanyaṁ malatrayarūpasāmagryabhāvānna punarbhavāṅkuraṁ saṁsāraprarohaṁ vidadhāti kevalaṁ viśvagatanānāpadārthasārthaprādurbhāvavināśavaicitryaṁ svātmani parāmṛśanmaheśvara eva bhavati||57||

With regard to this subject --the one dealt with in the previous stanza-- (atra eva), (Abhinavagupta) expressed (āha) (the following) argument (yuktim):


Just as (yathā) a grain or seed (bījam) being separated (muktam) from (its) husk (tuṣa), bran (kambuka) (and) beard (kiṁśāruka) does not produce (kurute) a sprout (aṅkura), similarly (tathā) the Self (ātmā), when He is completely freed from (vimuktaḥ) Āṇavamala (āṇava), Māyīyamala (māyā) (and) Kārmamala (karma), does not (na eva) (produce) the sprout (aṅkuram) (known as) Transmigration (bhava) undoubtedly (hi)||57||


Just as (yathā) a grain or seed (bījam) of rice (śāli) being separated (pṛthak-kṛtam) from (its) beard, husk and bran (kiṁśāruka-tuṣa-kambukebhyaḥ), due to the absence (abhāvāt) of the entire collection (sāmagrī) of beard (kiṁśāruka), etc. (ādi) which is the essence (sva-bhāva) of such a grain (bīja), does not (na eva) become (bhavati) the cause of (hetuḥ) the effect (kārye) characterized by (lakṣaṇa) the generation (janana) of a sprout (aṅkura) even (api) being in the middle (madhya-varti) of earth (kṣiti), water (jala) (and) sunshine (ātapa), in the same way (tathā iva), the Self (ātmā) (or) Consciousness in Absolute Freedom (caitanyam), when He is released (muktaḥ) (or) separated (pṛthak-bhūtaḥ) from Āṇavamala (āṇavena malena) —representing (sthānīyena) the bran (kambuka)—, Māyīyamala (māyā-malena) —representing (sthānīyena) the husk (tuṣa)— and (ca) Kārmamala (kārma-malena) —representing (sthānīyena) the beard (kiṁśāruka)—, in the absence (abhāvāt) of the whole collection (sāmagrī) consisting of (rūpa) the three (traya) mala-s or impurities (mala), does not (na) produce (vidadhāti) again (punar) the sprout (aṅkuram) (known as) Bhava (bhava), i.e. (He does not generate) the shoot (praroham) (called) Transmigration (saṁsāra). He only turns into (kevalam... bhavati) the Great Lord (mahā-īśvaraḥ eva) who becomes aware of --lit. who touches-- (parāmṛśan) the variety (vaicitryam) of manifestation (prādurbhāva) (and) dissolution (vināśa) of the multitude (sārtha) of different (nānā) things (padārtha) contained in (gata) the universe (viśva) (as residing) in His own Self --in Himself-- (sva-ātmani)||57||


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 Stanza 58

एवं ज्ञानाग्निदग्धकञ्चुकबीजस्य ज्ञानिनो न किञ्चिच्छङ्कास्थानं हेयोपादेयं वा — इत्यत आह


आत्मज्ञो न कुतश्चन बिभेति सर्वं हि तस्य निजरूपम्।
नैव च शोचति यस्मात्परमार्थे नाशिता नास्ति॥५८॥


य आत्मज्ञः स्वात्ममहेश्वरस्वातन्त्र्यवित्सो न कुतश्चन बिभेति न स कस्मादपि राज्ञः शत्रोः प्राणिभ्यो वा भयमादत्ते। कुत एतत् — इत्याह सर्वं हि तस्य निजरूपमिति यतस्तस्य स्वात्ममहेश्वराद्वयवेदिनः सर्वं पदार्थजातमिदं विश्वं निजस्य स्वात्मनो महाप्रकाशैकवपुष एव रूपमाकारः सर्वत्र प्रकाशानुगमात् — इति प्रकाश एव स्वातन्त्र्यात्स्वपरात्मना प्रकाशतेऽत एव भयस्थानं लोके यत्किञ्चित्प्रतिभाति तत्तस्य तथैव स्वाङ्गकल्पमेव कथं भयजनकं स्याद्यदुत स्वात्मनो व्यतिरिक्तः पदार्थो भयहेतुर्भवेत्कः पुनः सर्वतः परिपूर्णस्यावधिभूतो भिन्नो यमादिरस्ति यस्माज्ज्ञान्यपहस्तितदेहात्ममानित्वोऽपि बिभियात् — इति सर्वत्र निजरूपोपलब्धेः संसारस्थितोऽप्येकको विगलितस्वपरविभागतया निःशङ्कं विचरत्येव। यथोक्तं परमेष्ठिपादैः

योऽविकल्पमिदमर्थमण्डलं पश्यतीश निखिलं भवद्वपुः।
स्वात्ममात्रपरिपूरिते जगत्यस्य नित्यसुखिनः कुतो भयम्॥

इति। ग्रन्थकारोऽपि

एककोऽहमिति संसृतौ जनस्त्राससाहसरसेन खिद्यते।
एककोऽहमिति कोऽपरोऽस्ति मे इत्थमस्मि गतभीर्व्यवस्थितः॥

इति। अन्यच्च नैव च शोचति इत्यादि। नाप्यात्मज्ञः शोचति यथा — धनदारादिकं मम नष्टं रिक्तोऽस्मि व्याधिनाक्रान्तोऽहं म्रिये वा — इत्यादि यतो व्याख्यातेन क्रमेण परमार्थे तात्त्विके वस्तुनि चैतन्यरूपेऽन्तर्मुखे प्रमातृमात्रे नाशिता क्षयधर्मित्वं न विद्यते। सर्वं ह्यभिमानसारं कार्यत्वेन प्रतिभासमानमिदन्तावाच्छिन्नमुत्पद्यते क्षीयते च न पुनः संविन्मयस्यात्मनोऽहन्तासारस्याकृत्रिमस्य स्वतन्त्रस्य — कार्योन्मुखप्रयत्नानुपलब्धेः। न चैतावता स्वरूपविप्रलोपः स्यात् — इति विमृशतो योगिनो देहस्थस्यापि तद्धेतुकः शोकाद्याविर्भावः स्वरूपाच्छादकत्वेन न भवेदिति॥५८॥

Evaṁ jñānāgnidagdhakañcukabījasya jñānino na kiñcicchaṅkāsthānaṁ heyopādeyaṁ vā — Ityata āha


Ātmajño na kutaścana bibheti sarvaṁ hi tasya nijarūpam|
Naiva ca śocati yasmātparamārthe nāśitā nāsti||58||


Ya ātmajñaḥ svātmamaheśvarasvātantryavitso na kutaścana bibheti na sa kasmādapi rājñaḥ śatroḥ prāṇibhyo vā bhayamādatte| Kuta etat — Ityāha sarvaṁ hi tasya nijarūpamiti yatastasya svātmamaheśvarādvayavedinaḥ sarvaṁ padārthajātamidaṁ viśvaṁ nijasya svātmano mahāprakāśaikavapuṣa eva rūpamākāraḥ sarvatra prakāśānugamāt — Iti prakāśa eva svātantryātsvaparātmanā prakāśate'ta eva bhayasthānaṁ loke yatkiñcitpratibhāti tattasya tathaiva svāṅgakalpameva kathaṁ bhayajanakaṁ syādyaduta svātmano vyatiriktaḥ padārtho bhayaheturbhavetkaḥ punaḥ sarvataḥ paripūrṇasyāvadhibhūto bhinno yamādirasti yasmājjñānyapahastitadehātmamānitvo'pi bibhiyāt — Iti sarvatra nijarūpopalabdheḥ saṁsārasthito'pyekako vigalitasvaparavibhāgatayā niḥśaṅkaṁ vicaratyeva| Yathoktaṁ parameṣṭhipādaiḥ

Yo'vikalpamidamarthamaṇḍalaṁ paśyatīśa nikhilaṁ bhavadvapuḥ|
Svātmamātraparipūrite jagatyasya nityasukhinaḥ kuto bhayam||

Iti| Granthakāro'pi

Ekako'hamiti saṁsṛtau janastrāsasāhasarasena khidyate|
Ekako'hamiti ko'paro'sti me itthamasmi gatabhīrvyavasthitaḥ||

Iti| Anyacca naiva ca śocati ityādi| Nāpyātmajñaḥ śocati yathā — Dhanadārādikaṁ mama naṣṭaṁ rikto'smi vyādhinākrānto'haṁ mriye vā — Ityādi yato vyākhyātena krameṇa paramārthe tāttvike vastuni caitanyarūpe'ntarmukhe pramātṛmātre nāśitā kṣayadharmitvaṁ na vidyate| Sarvaṁ hyabhimānasāraṁ kāryatvena pratibhāsamānamidantāvācchinnamutpadyate kṣīyate ca na punaḥ saṁvinmayasyātmano'hantāsārasyākṛtrimasya svatantrasya — Kāryonmukhaprayatnānupalabdheḥ| Na caitāvatā svarūpavipralopaḥ syāt — Iti vimṛśato yogino dehasthasyāpi taddhetukaḥ śokādyāvirbhāvaḥ svarūpācchādakatvena na bhavediti||58||

Thus (evam), in the case of the one who knows his Self (jñāninaḥ) whose seeds (bījasya) of the (mayic) sheaths (kañcuka) have been burnt (dagdha) by the Fire (agni) of Knowledge (jñāna), there is no (na kiñcid) room (sthānam) for doubt (śaṅkā) nor is there (vā) anything to be taken or rejected (heya-upādeyam). For this reason (atas), (Abhinavagupta) said (āha) so (iti) (in the stanza 58:)


The one who knows (jñaḥ) (his) Self (ātma) is not (na) afraid (bibheti) of anyone (kutaścana) because (hi) all (sarvam) has the form (rūpam) of his (tasya) own Self (nija), nor does (na eva ca) he grieve (śocati) since (yasmāt) in the Highest Reality (parama-arthe) there is no (na asti) state of perishing (nāśitā)||58||


He (saḥ) who (yaḥ) knows (jñaḥ) (his) Self (ātma), i.e. the one who knows (vit) that the Absolute Freedom (svātantrya) of the Great Lord (mahā-īśvara) belongs to himself --to his own Self-- (sva-ātma), is not (na) afraid (bibheti) of anyone (kutaścana). (In other words,) he (saḥ) does not (na) feel (ādatte) fear (bhayam) of anybody (kasmāt-api), viz. of a king (rājñaḥ), an enemy (śatroḥ) or (vā) (other) living beings (prāṇibhyaḥ).

Why (kutas) (is) this (etad) (possible in his case)? (Abhinavagupta) said (āha) so (iti): "because (hi) all (sarvam) has the form (rūpam) of his (tasya) own Self (nija... iti)", i. e. because (yatas) all (sarvam) this (idam) universe (viśvam) brought into existence by (jātam) the tattva-s or categories (padārtha) (is) the "rūpa" (rūpam) (or) form (ākāraḥ) of "nija" (nijasya), viz. of the own Self (sva-ātmanaḥ) that is one (eka) Reality (vapuṣaḥ eva) (appearing as) a Great (mahā) Light (prakāśa)... (and this "nija" or "own Self") belongs to him (tasya), (that is,) to the one who knows (vedinaḥ) the non-duality (advaya) (existing) between the Great Lord (mahā-īśvara) (and) himself (sva-ātma). (This comes) as a consequence (anugamāt) of (this) Light --Śiva -- (prakāśa) (being) everywhere (sarvatra). In this way (iti), only (eva) (this) Light (prakāśaḥ), due to (Its) Absolute Freedom (svātantryāt), becomes manifest (prakāśate) as one's own Self (sva... ātmanā) (and) as the Self (ātmanā) of others (para). For this very reason (atas eva), an occasion of danger (bhaya-sthānam) whatsoever (yad kiñcid) that appears (pratibhāti) in (this) world (loke)... (all) that (tad) (is) his (tasya) (and) accordingly (tathā eva) equal to (kalpam eva) his own (sva) Body (aṅga). How (then) (katha) could it be (syāt) something that generates (janakam) fear (bhaya)? That is to say (yad-uta), an object (padārthaḥ) which is different (vyatiriktaḥ) from oneself (sva-ātmanaḥ) might perhaps be (bhavet) cause of (hetuḥ) fright (bhaya). However (punar), what (kaḥ) is (asti) Yama --the god of death-- (yama), etc. (ādiḥ), (mere) limited and confined (avadhi-bhūtaḥ) fragment(s) (bhinnaḥ), to the One who is completely Full --Śiva-- (sarvataḥ paripūrṇasya)? Therefore (yasmāt), (in the case of) the knower of the Self (jñānī) who has discarded (apahastita) the thinking (mānitvaḥ api) that (his) body (deha) is the Self (ātma), what (kaḥ) should he fear (bibhiyāt)? Thus (iti), since (such knower of the Self) has realized (upalabdheḥ) the nature (rūpa) of his "nija" or own Self (nija) --his own nature-- everywhere (sarvatra), even (api) remaining (sthitaḥ) in this Saṁsāra or Transmigration (full of misery) (saṁsāra), (he is) alone (ekakaḥ), (and) fearlessly (niḥśaṅkam) moves around (vicarati eva) without experiencing difference (vigalita... vibhāgatayā) between himself (sva) (and) the others (para).

As (yathā) has been said (ukta) by the venerable great grand Guru --Utpaladeva-- (parameṣṭhipādaiḥ) (in his Utpalastotrāvalī XIII.16):

"Oh Lord (īśa), from what cause or motive (kutas) (can there be any) fear (bhayam) to the constantly happy one (asya nitya-sukhinaḥ) in the universe (jagati) which is completely full of (paripūrite) only (mātra) his own (sva) Self (ātma), who (yaḥ), devoid of thoughts (avikalpam), sees (paśyati) this (idam) entire (nikhilam) collection (maṇḍalam) of objects (artha) as Your (bhavat) Beautiful Form (vapus... iti)?".

The author --Abhinavagupta-- (kāraḥ) of (the present) book --i.e. Paramārthasāra-- (grantha) also (api) (enunciated the following:)

"(The expression) 'I (aham) (am) alone (ekakaḥ... iti)' (is said by) a person (janaḥ) who is distressed (khidyate) by the feeling (rasena) of cruelty (sāhasa) (and) terror (trāsa) in (this) Saṁsāra --Transmigration replete with misery-- (saṁsṛtau). (But Abhinavagupta says) 'I (aham) (am) alone (ekakaḥ... iti)' (because) who (kaḥ) else (aparaḥ) is existing (asti) besides myself (me)? In this way (ittham), I am (asmi) one who remains (vyavasthitaḥ) free from fear (gata-bhīḥ... iti)".

Additionally (anyat ca), (Abhinavagutpa said in the second portion of the stanza:) "Naiva ca śocati (na eva ca śocati)", etc. (iti-ādi).

Nor does (na api) the knower (jñaḥ) of the Self (ātma) grieve (śocati) this way (yathā): "My (mama) wealth (dhana), wife (dāra), etc. (ādikam) have disappeared (naṣṭam)", "I am (asmi) void (riktaḥ)", "I (aham) (am) overcome (ākrāntaḥ) by a disease (vyādhinā)" or (vā) "I (aham) am dying (mriye)", etc. (iti-ādi). (Why?) Because (yatas), such as was (already) explained (vyākhyātena krameṇa), in Paramārtha (parama-arthe) (or) the True (tāttvike) Reality (vastuni) which is (rūpe) Consciousness in Absolute Freedom (caitanya), which is internal (antarmukhe) (and) only (mātre) Subject --Aham or I-- (pramātṛ), there is no (na vidyate) state of perishing (nāśitā), viz. (there is no) state characterized by (dharmitvam) destruction (kṣaya).

For (hi) all (sarvam) that appears (pratibhāsamānam) as the "effect" --the universe-- (kāryatvena), being its essence (sāram) erroneous conceptions --e.g. "I am the physical body"-- (abhimāna), is particularized (avacchinam) by the state of "This" --i.e. This-ness-- (idantā) (and as a result) it is born (utpadyate) and (ca) is destroyed (kṣīyate). However (punar), (this) is not (so) (na) in the case of the Self (ātmanaḥ) consisting of (mayasya) Pure Consciousness (saṁvid), who is Free (svatantrasya), who is Natural --not artificial-- (akṛtrimasya) (and) whose essence (sārasya) is the State of "I" --i.e. I-ness-- (ahantā), since there is no perception (anupalabdheḥ) of an effort (prayatna) directed (unmukha) to the effect --the universe-- (kārya) (as far as the Self is concerned) --i.e. one does not perceive that the Self is making efforts with reference to the universe because He is completely Immutable--. (Consequently,) there is no (na ca... syāt) annihilation (vipralopaḥ) of one's own essential nature (sva-rūpa) due to such (things) --due to the disappearance of one's wealth, wife, body, etc.-- (etāvatā). In the case of the Yogī (yoginaḥ) who becomes aware (vimṛśataḥ) in this manner (iti) even (api) while he resides (sthasya) in a body (deha), the manifestation (āvirbhāvaḥ) of sorrow (śoka) and so on (ādi), caused (hetukaḥ) by that --by his living in a physical body-- (tad) does not (na) cover or hides (ācchādakatvena... bhavet) his own essential nature (sva-rūpa... iti)||58||


Without notes of explanation yet

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