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Paramārthasāra (Парамартхасара) Абхинавагупты: Строфы 86-86. Недвойственный Кашмирский Шиваизм

Стандартный перевод


 Introduction

Paramārthasāra continues with four more stanzas. This is the twenty-first 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 83

एवमधिगतस्वात्ममहेश्वरः स्वशरीराधिकारपरिक्षये कुत्र शरीरं परित्यजेत्किं वा याति — इत्यादिसंशयं परिहरति


तीर्थे श्वपचगृहे वा नष्टस्मृतिरपि परित्यजन्देहम्।
ज्ञानसमकालमुक्तः कैवल्यं याति हतशोकः॥८३॥


एवं परिशीलितस्वस्वरूपो ज्ञानी सर्वमिदं स्वात्मप्रकाशस्वातन्त्र्यमिति परमाद्वयदृशा गाढं समाश्वस्तहृदयस्तीर्थे प्रयागपुष्करकुरुक्षेत्रादौ महापुण्ये स्थानेऽथ वा श्वपचसदनेऽन्त्यजनगृहोपलक्षितेऽतिपापीयसि शरीरं मुञ्चन् — इत्युभयथा स्वीकारपरित्यागकदर्थनाविरहितोऽप्यात्मज्ञानादेव कैवल्यं याति कलेवरपरिक्षयात्प्रधानादिकार्यकारणवर्गेभ्योऽन्यां चिदानन्दैकघनां तुर्यातीतरूपां केवलतां याति — इति यावत्। यतोऽस्य सर्वमिदं विश्वं स्वात्मना पूर्णं समदृशा परमेश्वराधिष्ठितं पश्यतो न क्षेत्राक्षेत्रप्रविभागोऽत एव हतः पराकृतो विकल्पशङ्कासमुत्थः शोको येन स एवम्। यथोक्तम्

हिमवति गङ्गाद्वारे वाराणस्यां कुरौ प्रयागे वा।
वेश्मनि चण्डालादेः शिवतत्त्वविदां समं मरणम्॥

इति श्रीनिर्वाणयोगोत्तरे। नाप्यस्य देहपातावसरे स्मृत्युपयोगः — इत्याह नष्टस्मृतिरपीति। आस्तां संस्मृतिः — इत्यपिशब्दार्थः। यदि वा स ज्ञानी शरीरत्यागकाले तदुत्थवातपित्तश्लेष्माभिभवान्नष्टस्मृतिः काष्ठपाषाणतुल्यत्वाद्विगतस्वात्मसम्बोधः कलेवरमवशो भूत्वा त्यजति तथापि प्रागधिगतस्वात्मज्ञानः कैवल्यमवश्यं याति ततो न स्वात्मज्ञानाधिगमे प्रमयसमये स्मरणास्मरणे विशेषोऽस्ति। ननु तीर्थातीर्थप्रविभागोऽस्य स्वात्मज्ञानविदो मा भूद्यत्पुनरन्तकाले स नष्टस्मृतिरपि — इति यदेव स्वात्मज्ञानमुपायतया गृहीतं तस्य देहपातावसरे तु विस्मरणं चेत्तर्हि कथं स मुक्तः स्यात्। यदुक्तम्

अन्तकालेऽपि मामेव स्मरन्मुक्त्वा कलेवरम्।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः॥

इति श्रीगीतासु। एवमप्यत्र स्मरणस्यैव उपयोगो यदपि परमेश्वरस्मरणाभावेऽप्यन्तकाले तद्भावापत्तिः स्यात्तर्हि सर्वः पशुजनः प्रमयसमये मूढोऽपि विशेषाभावात्परमेश्वरसमापत्तिं यायाद्वाक्यानि चैवमादीन्यप्रमाणानि स्युर्न चैवम् — इत्यत्रोत्तरमाह ज्ञानसमकालमुक्त इति। सत्यं नास्य स्मरणेनोपयोगः किन्तु सद्गुरुणा यदैव तस्य कर्णमूले स्वात्ममहेश्वरज्ञानोपदेशः कृतस्तस्मिन्नेव कालेऽहमेव सर्वमिदमित्यधिरूढस्वात्मज्ञानपरमार्थो विगलितमायादिकञ्चुकभावो नान्यत्किञ्चिदपेक्षते केवलं संस्कारशेषतया चक्रभ्रमवच्छरीरं वहमानः — इति न पुनस्तस्योत्तरकाले स्मरणास्मरणकदर्थना यस्मादज्ञानजनिताणवमयीयकञ्चुकसम्बन्धे सति देहकञ्चुकं प्रभवति स्वात्मज्ञानोपदेशेनाज्ञानजनितकञ्चुकक्षयात्कथं देहकञ्चुकं विनष्टप्रायं पर्यन्ते ज्ञानिनो यन्त्रणां कर्तुमलम् — इति स्वात्मज्ञानकथनावसर एव स जीवन्नेव मुक्तः स्यात्। यथोक्तं कुलरत्नमालिकायां साहस्रिकायाम्

यदा गुरुवरः सम्यक्कथयेत्तदसंशयम्।
मुक्तस्तत्रैव कालेऽसौ यन्त्रवत्केवलं वसेत्॥

इति। श्रीमन्निशाटनेऽपि

गोदोहमिषुपातं वा नयनोन्मीलनात्मकम्।
सकृद्युक्तः परे तत्त्वे स मुक्तो मोचयेत्परान्॥
यस्मात्पूर्वं परे न्यस्तो येनात्मा ब्रह्मणि क्षणम्।
स्मरणं तु कथं तस्य प्राणान्ते समुपस्थिते॥

इति। अथ वात्मविदः पर्यन्तक्षणः स्वानुभवैकसाक्षी केनानुभूयते यद्वशात्तस्य स्मरणमस्मरणं वा परिकल्प्यते यावता तत्रार्वाग्दृशां नास्ति गोचरः — इति सर्वज्ञास्तत्र प्रष्टव्या न पुनः शरीरचेष्टामात्रान्मरणावसरेऽधिगतपरमार्थस्यापि देहत्यागक्षणः शुभाशुभत्वेनानुमातुं शक्यः। तस्मादवश्यमेव सदा तद्भावभावितं स्वात्मज्ञानविदं स्वात्मस्थ एव परमेश्वरो मरणावसरे स्वं स्वरूपं काष्ठपाषाणतुल्यमपि स्मारयति। यदुक्तम्

स्वस्थचेष्टाश्च ये मर्त्याः स्मरन्ति मम नारद।
काष्ठपाषाणतुल्यांस्तानन्तकाले स्मराम्यहम्॥

तथा

स्थिरे चेतसि सुस्वस्थे शरीरे सति यो नरः।
धातुसाम्ये स्थिरे स्मर्ता विश्वरूपं च मामकम्॥
ततस्तु म्रियमाणं तं काष्ठपाषाणसन्निभम्।
अहं स्मरामि मद्भक्तं नयामि परमां गतिम्॥

इति भगवता लक्ष्मीसंहितायामुक्तम्। एवमत्र सदातद्भावभावितत्वमेव हेतुरन्यथा पूर्वानुभवसंस्कारदार्ढ्यं विना कथमन्ते स्मृतिरपि स्यात् — इति न केनचिदपि ज्ञानिनो मरणावसरे समुपयोगः — इति॥८३॥

Evamadhigatasvātmamaheśvaraḥ svaśarīrādhikāraparikṣaye kutra śarīraṁ parityajetkiṁ vā yāti — Ityādisaṁśayaṁ pariharati


Tīrthe śvapacagṛhe vā naṣṭasmṛtirapi parityajandeham|
Jñānasamakālamuktaḥ kaivalyaṁ yāti hataśokaḥ||83||


Evaṁ pariśīlitasvasvarūpo jñānī sarvamidaṁ svātmaprakāśasvātantryamiti paramādvayadṛśā gāḍhaṁ samāśvastahṛdayastīrthe prayāgapuṣkarakurukṣetrādau mahāpuṇye sthāne'tha vā śvapacasadane'ntyajanagṛhopalakṣite'tipāpīyasi śarīraṁ muñcan — Ityubhayathā svīkāraparityāgakadarthanāvirahito'pyātmajñānādeva kaivalyaṁ yāti kalevaraparikṣayātpradhānādikāryakāraṇavargebhyo'nyāṁ cidānandaikaghanāṁ turyātītarūpāṁ kevalatāṁ yāti — Iti yāvat| Yato'sya sarvamidaṁ viśvaṁ svātmanā pūrṇaṁ samadṛśā parameśvarādhiṣṭhitaṁ paśyato na kṣetrākṣetrapravibhāgo'ta eva hataḥ parākṛto vikalpaśaṅkāsamutthaḥ śoko yena sa evam| Yathoktam

Himavati gaṅgādvāre vārāṇasyāṁ kurau prayāge vā|
Veśmani caṇḍālādeḥ śivatattvavidāṁ samaṁ maraṇam||

Iti śrīnirvāṇayogottare| Nāpyasya dehapātāvasare smṛtyupayogaḥ — Ityāha naṣṭasmṛtirapīti| Āstāṁ saṁsmṛtiḥ — Ityapiśabdārthaḥ| Yadi vā sa jñānī śarīratyāgakāle tadutthavātapittaśleṣmābhibhavānnaṣṭasmṛtiḥ kāṣṭhapāṣāṇatulyatvādvigatasvātmasambodhaḥ kalevaramavaśo bhūtvā tyajati tathāpi prāgadhigatasvātmajñānaḥ kaivalyamavaśyaṁ yāti tato na svātmajñānādhigame pramayasamaye smaraṇāsmaraṇe viśeṣo'sti| Nanu tīrthātīrthapravibhāgo'sya svātmajñānavido mā bhūdyatpunarantakāle sa naṣṭasmṛtirapi — Iti yadeva svātmajñānamupāyatayā gṛhītaṁ tasya dehapātāvasare tu vismaraṇaṁ cettarhi kathaṁ sa muktaḥ syāt| Yaduktam

Antakāle'pi māmeva smaranmuktvā kalevaram|
Yaḥ prayāti sa madbhāvaṁ yāti nāstyatra saṁśayaḥ||

Iti śrīgītāsu| Evamapyatra smaraṇasyaiva upayogo yadapi parameśvarasmaraṇābhāve'pyantakāle tadbhāvāpattiḥ syāttarhi sarvaḥ paśujanaḥ pramayasamaye mūḍho'pi viśeṣābhāvātparameśvarasamāpattiṁ yāyādvākyāni caivamādīnyapramāṇāni syurna caivam — Ityatrottaramāha jñānasamakālamukta iti| Satyaṁ nāsya smaraṇenopayogaḥ kintu sadguruṇā yadaiva tasya karṇamūle svātmamaheśvarajñānopadeśaḥ kṛtastasminneva kāle'hameva sarvamidamityadhirūḍhasvātmajñānaparamārtho vigalitamāyādikañcukabhāvo nānyatkiñcidapekṣate kevalaṁ saṁskāraśeṣatayā cakrabhramavaccharīraṁ vahamānaḥ — Iti na punastasyottarakāle smaraṇāsmaraṇakadarthanā yasmādajñānajanitāṇavamayīyakañcukasambandhe sati dehakañcukaṁ prabhavati svātmajñānopadeśenājñānajanitakañcukakṣayātkathaṁ dehakañcukaṁ vinaṣṭaprāyaṁ paryante jñānino yantraṇāṁ kartumalam — Iti svātmajñānakathanāvasara eva sa jīvanneva muktaḥ syāt| Yathoktaṁ kularatnamālikāyāṁ sāhasrikāyām

Yadā guruvaraḥ samyakkathayettadasaṁśayam|
Muktastatraiva kāle'sau yantravatkevalaṁ vaset||

Iti| Śrīmanniśāṭane'pi

Godohamiṣupātaṁ vā nayanonmīlanātmakam|
Sakṛdyuktaḥ pare tattve sa mukto mocayetparān||
Yasmātpūrvaṁ pare nyasto yenātmā brahmaṇi kṣaṇam|
Smaraṇaṁ tu kathaṁ tasya prāṇānte samupasthite||

Iti| Atha vātmavidaḥ paryantakṣaṇaḥ svānubhavaikasākṣī kenānubhūyate yadvaśāttasya smaraṇamasmaraṇaṁ vā parikalpyate yāvatā tatrārvāgdṛśāṁ nāsti gocaraḥ — Iti sarvajñāstatra praṣṭavyā na punaḥ śarīraceṣṭāmātrānmaraṇāvasare'dhigataparamārthasyāpi dehatyāgakṣaṇaḥ śubhāśubhatvenānumātuṁ śakyaḥ| Tasmādavaśyameva sadā tadbhāvabhāvitaṁ svātmajñānavidaṁ svātmastha eva parameśvaro maraṇāvasare svaṁ svarūpaṁ kāṣṭhapāṣāṇatulyamapi smārayati| Yaduktam

Svasthaceṣṭāśca ye martyāḥ smaranti mama nārada|
Kāṣṭhapāṣāṇatulyāṁstānantakāle smarāmyaham||

Tathā

Sthire cetasi susvasthe śarīre sati yo naraḥ|
Dhātusāmye sthire smartā viśvarūpaṁ ca māmakam||
Tatastu mriyamāṇaṁ taṁ kāṣṭhapāṣāṇasannibham|
Ahaṁ smarāmi madbhaktaṁ nayāmi paramāṁ gatim||

Iti bhagavatā lakṣmīsaṁhitāyāmuktam| Evamatra sadātadbhāvabhāvitatvameva heturanyathā pūrvānubhavasaṁskāradārḍhyaṁ vinā kathamante smṛtirapi syāt — Iti na kenacidapi jñānino maraṇāvasare samupayogaḥ — Iti||83||

Thus (evam), (by means of the following stanza, Abhinavagupta) removes (pariharati) such doubts as (iti-ādi-saṁśayam): "Where (kutra) does the one who has realized that he himself is the Great Lord (sva-ātma-mahā-īśvaraḥ) abandon (parityajet) (his) body (śarīram) when he loses (parikṣaye) the ownership (adhikāra) of that body --lit. of his body-- (sva-śarīra)?", or (vā) "What (kim) does he attain (at that time) (yāti)?", (etc.).


(Whether) the one who has disregarded sorrow (hata-śokaḥ) leaves (parityajan) (his) physical body (deham) in a place of pilgrimage --i.e. in an extremely auspicious place-- (tīrthe) or (vā) at the house (gṛhe) of an outcast (śva-paca), (or) even if (api) he loses the memory (naṣṭa-smṛtiḥ) (at that moment,) since he has achieved Liberation (muktaḥ) simultaneously (sama-kāla) with (his obtaining) Knowledge (about the Self) (jñāna), he attains (yāti) Complete Liberation --lit. Isolation-- (kaivalyam) (at the time of death)||83||


In this way (evam), a Knower of the Self (jñānī) who has come into contact with his own essential nature (pariśīlita-sva-sva-rūpaḥ) (and who,) due to his viewpoint (dṛśā) (based on) supreme (parama) non-dualism (advaya), has (his) heart (hṛdayaḥ) full of strong confidence (gāḍham samāśvasta) that "all (sarvam) this (idam) --viz. the universe-- (is) the Absolute Freedom (svātantryam) of the Light (prakāśa) of my own (sva) Self (ātma... iti)", (whether) he lets go of (muñcan) (his) body (śarīra) in a "tīrtha" --lit. place of pilgrimage-- (tīrthe) —i.e. in an extremely auspicious place (mahā-puṇye sthāne) (such as) Prayāga, Puṣkara, Kurukṣetra, etc. (prayāga-puṣkara-kurukṣetra-ādau)— or (atha vā) at the house (sadane) of an outcast --lit. one who cooks dogs-- (śvapaca) —i.e. in an excessively miserable (place) (ati-pāpīyasi) expressed by implication (upalakṣite) as the house (gṛha) of the lowest (antya) people (jana... iti)—, in both cases (ubhayathā), though (api) he is not free from (avirahitaḥ api) the trouble (kadarthana) of having to abandon (parityāga) the ownership (svīkāra) (of his physical body in a certain place at the time of the death --all in all, his body is mortal like those of the rest of people--), he attains (yāti) "Kaivalya" or Complete Liberation --lit. Isolation-- (kaivalyam) through (his) Knowledge (jñānāt) about the Self (ātma) (at that moment. By "he attains 'Kaivalya' or Complete Liberation", Abhinavagupta intended to say the following:) After the cessation (parikṣayāt) of (his) physical body (kalevara), he attains (yāti) a State of Isolation (kevalatām) which is one (eka) compact mass (ghanā) of Consciousness (cit) (and) Bliss (ānanda) whose nature (rūpām) is beyond (atīta) Turya --the Fourth State of consciousness-- (turya) (and) is different from (anyām) the groups (vargebhyaḥ) of cause (kāraṇa) (and) effect (kārya) (such as) Pradhāna or Prakṛti (pradhāna), etc. (ādi). This is the meaning (iti yāvat).

Because (yatas) in the case of this (liberated one) (asya) who sees (paśyataḥ), by (his) impartial viewpoint (sama-dṛśā), all (sarvam) this (idam) universe (viśva) as full of (pūrṇam) his own Self (sva-ātmanā), i.e. as presided (adhiṣṭhitam) by the Supreme (parama) Lord (īśvara), there is no (na) division (pravibhāgaḥ) between a holy place (kṣetra) (and) a unholy place (akṣetra). For this very reason (atas eva), (he is called "hataśokaḥ" in the stanza, namely) one (saḥ) by whom (yena) "śoka" or sorrow (śokaḥ) derived from (samutthaḥ) the doubts (śaṅkā) (brought about) by the thoughts (vikalpa) has been thus "hata" --lit. destroyed-- (hataḥ... evam) (or) rejected/disregarded (parākṛtaḥ).

As (yathā) has been declared (uktam) in venerable Nirvāṇayogottara (śrī-nirvāṇayogottare):

"To the Knowers (vidām) of the Principle (tattva) (called) Śiva (śiva), death (maraṇam) (is) the same (samam) (whether they die) at the door (dvāre) of the Ganges (gaṅgā) in the Himalayas (himavati), (or) in Vārāṇasī (vārāṇasyām), Kurukṣetra (kurau) or (vā) Prayāga (prayāge), (or) in the house (veśmani) of an outcast and so forth (caṇḍāla-ādeḥ... iti)".

(As) there is not even (na api) (any) use (upayogaḥ) for the memory (smṛti) in his case --in the case of the Knower of the Self-- (asya) at the moment (avasare) the body falls (deha-pāta... iti), (Abhinavagupta) said (āha) "naṣṭasmṛtirapi" (naṣṭasmṛtiḥ api iti). "Might memory continue to exist (āstām saṁsmṛtiḥ)?" --expressing doubt--, this is the meaning (iti... arthaḥ) of the word (śabda) "api" (in "naṣṭasmṛtirapi") (api).

If (yadi vā) the Knower of the Self (saḥ jñānī) loses the memory (naṣṭa-smṛtiḥ) at the time (kāle) of abandoning (tyāga) (his) body (śarīra) due to the predominance of (abhibhavāt) (either) wind (vāta) (or) bile (pitta) (or) phlegm (śleṣma) derived from (uttha) that (process of dying) (tad), he loses (all possible) consciousness (vigata... sambodhaḥ) about himself (sva-ātma) since he is like (tulyatvāt) a stone (pāṣāṇa) (or) a log (kāṣṭha), (and) not being (as a result) in anyone's power --being completely free-- (avaśaḥ bhūtvā), he leaves (tyajati) (his) physical body (kalevaram). (But) even so (tathā api), the one who has obtained Knowledge about his own Self previously (prāk-adhigata-sva-ātma-jñānaḥ) attains (yāti) Kaivalya or Complete Liberation --lit. Isolation-- (kaivalyam) indeed (avaśyam). Therefore (tatas), if there is (already) acquisition (adhigame) of Knowledge (jñāna) about one's own (sva) Self (ātma), (then) whether or not there is memory (smaraṇa-asmaraṇe) at the moment (samaye) of dying (pramaya) it will not make any difference (na... viśeṣaḥ asti).

An objection (nanu): Let not there be (mā bhūt) any division (pravibhāgaḥ) between "tīrtha" and "atīrtha" --between a place which is extremely auspicious and another which is not like that-- (tīrtha-atīrtha) to this Knower (asya... vidaḥ) of his own (sva) Self (ātma)! Nonetheless (punar), that (yad) he (saḥ) (could) "even (api) lose (his) memory (naṣṭa-smṛtiḥ)" at the time (kāle) of death (anta) (could also bring serious consequences in his case, since) if (ced) there is the act of forgetting (vismaraṇam) the Knowledge (jñānam... tasya) about his own (sva) Self (ātma) —which (yad eva) is considered (gṛhītam) as the means (to attain Complete Liberation) (upāyatayā)— at the moment (avasare) the body falls (deha-pāta), then (tarhi) how (katham) could he become (saḥ... syāt) a liberated one (muktaḥ)?

That (very truth) (yad) was expressed (uktam) in the verses of venerable Bhagavadgītā (śrī-gītāsu):

"The one who (yaḥ), by quitting (muktvā) the physical body (kalevaram), departs (from this world) (prayāti) while he remembers (smaran) Me (mām) alone (eva) at the time (kāle api) of death (anta), attains (yāti) My State (mat-bhāvam), there is no (na asti) doubt (saṁśayaḥ) about it (atra... iti)".

Thus (evam api), (this is) the use (upayogaḥ) of memory (smaraṇasya eva) regarding this (matter) (atra). Because if (yad eva) there was (syāt) an entering into (āpattiḥ) His (tad) State (bhāva) at the time (kāle) of death (anta) even (api) in the absence of (abhāve) remembrance (smaraṇa) of the Supreme (parama) Lord (īśvara), then (tarhi) (may) all (sarvaḥ) the limited people (paśu-janaḥ), even if (api) bewildered by Māyā (mūḍhaḥ), enter (samāpattim yāyāt) the Supreme (parama) Lord (īśvara) at the moment (samaye) of (their) death (pramaya) due to the absence of (abhāvāt) differences (viśeṣa) (among them)! Also (ca), such (evamādīni) statements (occurring in Bhagavadgītā) (vākyāni) would be (syuḥ) of no importance or authority (apramāṇāni). (Abhinavagupta) replied (uttaram āha) to this (objection) (atra) (with a categorical:) "It is not (na ca) like that (evam... iti)!" (appearing in the form of the expression:) "jñānasamakālamuktaḥ" (jñāna-samakāla-muktaḥ iti). True (satyam), there is no (na) use (upayogaḥ) for memory (smaraṇena) in his case --in the case of the Knower of the Self-- (asya). However (kintu), when (yadā eva) the teaching (upadeśaḥ) (replete) with the Knowledge (jñāna) that he himself (sva-ātma) (is) the Great Lord (mahā-īśvara) is given (kṛtaḥ) at the root of his ears (tasya karṇa-mūle) by the genuine Guru (sad-guruṇā), at that very moment (tasmin eva kāle) he realizes the Highest Reality (adhirūḍha... parama-arthaḥ) by his Knowledge (sva... jñāna) of the Self (ātma) (arising as the experience:) "I myself (aham eva) (am) all (sarvam) this (idam iti)" --i.e. "I myself am the universe"--. (And) having (then) attained a state (bhāvaḥ) (where) sheaths (kañcuka) (such as) Māyā (māyā), etc. (ādi) have disappeared (vigalita), he does not require or need (na... apekṣate) anything else (anyat kiñcid). (Since) he only bears or carries (kevalam... vahamānaḥ) (his) physical body (śarīram) in the form of a residue (śeṣatayā) of accumulated impressions (saṁskāra), like (vat) the rotation (bhrama) of a potter's wheel (cakra... iti) --which continues to turn round due to its momentum--, (therefore) to him (tasya) there is not (na) again (punar) the trouble (kadarthanā) of remembering (smaraṇa) (or) not remembering (asmaraṇa) in the future --after his genuine Guru passed the Knowledge of the Self onto him at the root of his own ears-- (uttara-kāle). (And) as (yasmāt) the shell (kañcukam) (known as) physical body (deha) appears (prabhavati) when there is connection with (sambandhe sati) the sheath (kañcuka) born from Āṇavamala and Māyīyamala (āṇava-mayīya) --i.e. Kārmamala--, which --Āṇavamala and Māyīyamala-- were (in turn) generated (janita) by ignorance (ajñāna), after the annihilation (kṣayāt) of (such) sheaths (kañcuka) generated (janita) by ignorance (ajñāna) through the teaching (upadeśena) (replete) with the Knowledge (jñāna) about his own (sva) Self (ātma), how (katham) (could) the shell (kañcukam) (called) the physical body (deha), which is mostly destroyed (vinaṣṭa-prāyam), be able to (alam) produce (kartum) limitation and restriction (yantraṇām) at the end (of the life) (paryante) of (such a) Knower of the Self (jñāninaḥ)? In this way (iti), he (saḥ) is (syāt) a liberated (muktaḥ) while living (jīvat eva) at the very moment (avasare eva) Knowledge (jñāna) about his (sva) Self (ātma) is conveyed (to him) (kathana).

As (yathā) has been stated (uktam) in Kularatnamālikā (kularatnamālikāyām), (a scripture) which consists of one thousand (verses) (sāhasrikāyām):

"When (yadā) the best (varaḥ) of the Guru-s (guru) duly (samyak) declares (kathayet) that --Knoweledge about the Self-- (tad), no doubt (asaṁśayam) that he --his disciple-- (asau) becomes liberated (muktaḥ) at that precise moment (tatra eva kāle). (After that, such a disciple) lives (vaset) only (kevalam) like (vat) a machine (yantra... iti)".

In venerable Niśāṭanatantra (śrīmat-niśāṭane) (has) also (been said) (api):

"He (saḥ) becomes liberated (muktaḥ) immediately (sakṛt), (like) the act of opening (unmīlana-ātmakam) one's own eyes (nayana), (like) milk (doham) (flowing) from a cow (go), or (vā) (like) the throwing (pātam) of an arrow (iṣu), who is united with (yuktaḥ) the Highest Principle (pare tattve); (and) he (also) liberates (mocayet) others (parān).

Because (yasmāt), how (katham) (could) the one who has placed (his) Self in the Supreme Brahma (pare nyastaḥ yena ātmā brahmaṇi) previously (pūrvam) remember (smaraṇam tu) (such) a moment (kṣaṇam) when the end of his life comes (tasya prāṇa-ante samupasthite... iti)?".

Or (atha vā), (to express the same concept differently: When) the last (paryanta) moment (kṣaṇaḥ) (of the bodily life) of a Knower (vidaḥ) of the Self (ātma) has only one (eka) witness (sākṣī) of such a personal experience (sva-anubhava), by whom (yena) is it going to be experienced (anubhūyate) (then, besides the very Knower of the Self?). On that account (yad-vaśāt), (by whom is) his (tasya) act of remembering (smaraṇam) or (vā) not remembering (asmaraṇam) going to be determined (parikalpyate)? (And,) inasmuch as (yāvatā) "there is no (na asti) sphere or field (gocaraḥ) of the ones who see (dṛśām) within (ārvāk) this (tatra... iti)", the Omniscient Ones (sarvajñāḥ) are (then) to be asked (praṣṭavyāḥ) about that (matter) (tatra). However (punar), since the bodily activity cannot be either measured (śarīra-ceṣṭā-amātrāt... api) at the time (avasare) of death (maraṇa) of the one who has attained the Highest Reality (adhigata-parama-arthasya), the moment (kṣaṇaḥ) in which he abandons (tyāga) the body (deha) cannot be (śakyaḥ) inferred (anumātum) as good or bad (śubha-aśubhatvena).

Therefore (tasmāt), the Supreme (parama) Lord (īśvaraḥ) who remains (sthaḥ eva) as his own (sva) Self (ātma) causes the Knower of the Self to remember (sva-atma-jñāna-vidam... smārayati) that he is most assuredly established always in His State (avaśyam eva sadā tad-bhāva-bhāvitam) at the moment (avasare) of his passing away (maraṇa) (and, at the same time, He causes him to remember) that his own form --his body-- (svam sva-rūpam) is like (tulyam api) a piece of wood (kāṣṭha) (or) a stone (pāṣāṇa).

That (very truth) (yad) was stated (uktam) (in a stanza of venerable Janmamaraṇavicāra):

"Oh Nārada (nārada), at the time (kāle) of (their) death (anta), I (aham) remember (smarāmi) those (tān) mortals (martyāḥ) who (ye) remember (smaranti) Me (mama) when they are full of activities (sva-stha-ceṣṭāḥ ca) --when they are alive--. (I remember them) like (tulyān) pieces of wood (kāṣṭha) (or) stones (pāṣāṇa)".

Similarly (tathā), (the following teaching) was declared (uktam) by the Fortunate One (bhagavatā) in Lakṣmīsaṁhitā (lakṣmīsaṁhitāyām):

"When there is a firm mind in a perfectly healthy body (sthire cetasi su-svasthe śarīre sati), i.e. when there is a firm equilibrium of the dhātu-s or bodily constituents (dhātu-sāmye sthire), the man (naraḥ) who (yaḥ) remembers (smartā) My (māmakam) Universal Form (viśva-rūpam) (is My devotee).
But (tu) afterward (tatas), when he is dying (mriyamāṇam), I (aham) remember (smarāmi) him (tam) as (nibham) being (sat) a piece of wood (kāṣṭha) (or) a stone (pāṣāṇa), (and) lead (nayāmi) My devotee (mat-bhaktam) to the Supreme (paramām) State (gatim)".

Thus (evam), the act of being established (bhāvitatvam) always (sadā) in His (tad) State (bhāva) (is) certainly (eva) the cause (hetuḥ) of this (which has been described in the stanzas quoted before) (atra). Otherwise (anyathā), without (vinā) the firmness (dārḍhyam) of previous (pūrva) accumulated impressions (saṁskāra) related to (such an) experience (anubhava), how (katham) could there be (syāt) remembrance (of the Great Lord) (smṛtiḥ api) in the end --when death comes-- (ante)? In this manner (iti), "the Knower of the Self (jñāninaḥ) has no use for anything else (na kenacidapi... samupayogaḥ) at the moment (avasare) of (his) passing away (maraṇa... iti)"||83||


Without notes of explanation yet

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 Stanza 84

यदि पुनस्तीर्थाद्याश्रयणमुक्तप्रकारेण न कुत्रचिदप्यङ्गभावं याति तर्हि किमिति विद्वद्भिस्तत्समाश्रीयते — इति विषयविभागमाह


पुण्याय तीर्थसेवा निरयाय श्वपचसदननिधनगतिः।
पुण्यापुण्यकलङ्कस्पर्शाभावे तु किं तेन॥८४॥


येषां विदुषामपि देहादिप्रमातृताग्रहः साम्प्रतं न विगलितः स्वात्मज्ञानचर्चायां च न तथा समाश्वासस्तेषामिष्टापूर्तादिधर्मसङ्ग्रहं कुर्वतामधर्मसङ्ग्रहं वा प्रयागादितीर्थसेवा मरणावसरे क्षेत्रपरिग्रहः पुण्यायोत्तमलोकप्राप्तये निश्चितं स्यादेव। तथैव श्वपचसदननिधनगतिरिति। श्वपाकादिगृहोपलक्षिते पापीयसि स्थाने निधनगतिः प्रमयप्राप्तिर्निरयायावीच्यादिनरकपातायैतेषां किमिति न भवेद्देहप्रमातृताग्रहस्य विद्यमानत्वात्। मरणस्थानानुगुणं भोगमपि भुक्त्वा शुभाशुभेषु देहेषु जायन्ते पुनर्म्रियन्ते च — इत्यनवरतजन्ममरणप्रबन्धा देहाद्यात्ममानिन एवम्प्रायाः स्युः। यस्य पुनः स्वात्मज्ञानप्रत्यवमर्शदार्ढ्याद्देहादिप्रमातृताभिमानो निःशेषेण विगलितस्तस्य चिन्नभःस्वभावस्य धर्माधर्मस्वभाववासनास्पर्शप्रक्षये वृत्ते सति किं तेन। एवं स यतः शुभाशुभकर्मभाजां तीर्थादिपरिग्रहस्ततस्तेन तीर्थसेवादिना विमलस्य ज्ञानिनो नास्त्युपयोगः। यदुक्तं मानवे धर्मशास्त्रे

यमो वैवस्वतो राजा यस्तवैष हृदि स्थितः।
तेन चेदविवादस्त्वं मा गङ्गां मा गयां गमः॥

इति। अत्र देहात्ममानितैव हृदयवर्तिनी यमः सा यैः पूर्णस्वात्ममहेश्वरस्वभावमुपलभ्य सम्भक्षिता तेषां कथमेष तीर्थादिसेवाप्रयासः — इति सिद्धान्तः॥८४॥

Yadi punastīrthādyāśrayaṇamuktaprakāreṇa na kutracidapyaṅgabhāvaṁ yāti tarhi kimiti vidvadbhistatsamāśrīyate — Iti viṣayavibhāgamāha


Puṇyāya tīrthasevā nirayāya śvapacasadananidhanagatiḥ|
Puṇyāpuṇyakalaṅkasparśābhāve tu kiṁ tena||84||


Yeṣāṁ viduṣāmapi dehādipramātṛtāgrahaḥ sāmprataṁ na vigalitaḥ svātmajñānacarcāyāṁ ca na tathā samāśvāsasteṣāmiṣṭāpūrtādidharmasaṅgrahaṁ kurvatāmadharmasaṅgrahaṁ vā prayāgāditīrthasevā maraṇāvasare kṣetraparigrahaḥ puṇyāyottamalokaprāptaye niścitaṁ syādeva| Tathaiva śvapacasadananidhanagatiriti| Śvapākādigṛhopalakṣite pāpīyasi sthāne nidhanagatiḥ pramayaprāptirnirayāyāvīcyādinarakapātāyaiteṣāṁ kimiti na bhaveddehapramātṛtāgrahasya vidyamānatvāt| Maraṇasthānānuguṇaṁ bhogamapi bhuktvā śubhāśubheṣu deheṣu jāyante punarmriyante ca — Ityanavaratajanmamaraṇaprabandhā dehādyātmamānina evamprāyāḥ syuḥ| Yasya punaḥ svātmajñānapratyavamarśadārḍhyāddehādipramātṛtābhimāno niḥśeṣeṇa vigalitastasya cinnabhaḥsvabhāvasya dharmādharmasvabhāvavāsanāsparśaprakṣaye vṛtte sati kiṁ tena| Evaṁ sa yataḥ śubhāśubhakarmabhājāṁ tīrthādiparigrahastatastena tīrthasevādinā vimalasya jñānino nāstyupayogaḥ| Yaduktaṁ mānave dharmaśāstre

Yamo vaivasvato rājā yastavaiṣa hṛdi sthitaḥ|
Tena cedavivādastvaṁ mā gaṅgāṁ mā gayāṁ gamaḥ||

Iti| Atra dehātmamānitaiva hṛdayavartinī yamaḥ sā yaiḥ pūrṇasvātmamaheśvarasvabhāvamupalabhya sambhakṣitā teṣāṁ kathameṣa tīrthādisevāprayāsaḥ — Iti siddhāntaḥ||84||

"But (punar) if (yadi) resorting to (āśrayaṇam) places of pilgrimage (tīrtha) and so on (ādi) in the way (prakāreṇa) which was described (ukta) constitutes in no case an essential component (of one's own spiritual path) (na kutracidapi aṅga-bhāvam yāti), then (tarhi) why (kimiti) do people endowed with knowledge have recourse to it (vidvadbhiḥ tad samāśrīyate... iti)?". (Abhinavagupta, by the stanza 84,) expressed (āha) the difference (vibhāgam) with regard to the scope (of this kind of practice according to the caliber of the practitioner) (viṣaya):


A visit to places of pilgrimage (tīrtha-sevā) (is) for getting merit (puṇyāya), (while) arriving at (gatiḥ) death (nidhana) in the residence (sadana) of an outcast (śvapaca) leads to hell (nirayāya). But (tu) in the absence of (abhāve) the touch (sparśa) by the stain (kalaṅka) (called) merit (puṇya) (and) demerit (apuṇya), what (kim) of that (tena)? --i.e. what is the relevance of visiting places of pilgrimage or of not dying at the house of an outcast in order to avoid a descent into hell, etc.?--||84||


In the case of those (teṣām) people furnished with knowledge (viduṣām api) whose (yeṣām) perception (grahaḥ) that subjectivity (pramātṛtā) has to do with the physical body (deha), etc. (ādi) --that the body, etc. is the Real Subject-- has not (yet) (na) properly (sāmpratam) disappeared (vigalitaḥ) but (ca) (whose) confidence (samāśvāsaḥ) in a talk about (carcāyām) the Knowledge (jñāna) of their own (sva) Self (ātma) is not (na) so (tathā) --i.e. in the case of spiritual aspirants whose perception of their own Self in practice is "not good enough" yet as they continue to associate Him with the body and so forth, but whose confidence in debates about the Knowledge of the Self in theory "is not so", i.e. it is not as their perception of their own Self in practice... all in all, their confidence in debates about spirituality is then "good enough" instead--, they (can) accumulate (saṅgraham kurvatām... saṅgraham) merit (dharma) by sacrificial rites whose fruits are stored up in heaven (iṣṭāpūrta), etc. (ādi), or (vā) demerit (adharma) (by performing acts which will bear bad fruits). A visit to places of pilgrimage (tīrtha-sevā) (such as) Prayāga (prayāga), etc. (ādi), i.e. to reside (parigrahaḥ) in a sacred place (kṣetra) at the time (avasare) of death (maraṇa), is (syāt) decidedly (niścitam... eva) for getting merit (puṇyāya), viz. for reaching (prāptaye) the highest (uttama) worlds (loka).

Similarly (tathā eva), (Abhinavagupta said:) "śvapacasadananidhanagatiḥ" (śvapaca-sadana-nidhana-gatiḥ iti). (In other words,) "nidhanagati" (nidhana-gatiḥ) (or) arriving at (prāptiḥ) death (pramaya) in the most miserable place (pāpīyasi sthāne) elliptically expressed (upalakṣite) as the house (gṛha) of an outcast (śvapāka), etc. (ādi) leads to hell (nirayāya), i.e. it produces a fall (pātāya) to hells (naraka) (such as) Avīci (avīci) and so on (ādi). Why (kimiti) does (something different) not (na) happen (bhavet) to these (people) (eteṣām)? Due to the existence (vidyamānatvāt) of the perception (grahasya) that the body (deha) is (the real) subjectivity (pramātṛtā) --the perception that the body is the Real Subject--.

(As those people) are born (jāyante) and (ca) die (mriyante) again (punar) in good and bad bodies (śubha-aśubheṣu deheṣu) after experiencing (bhuktvā) the enjoyment (of the fruits of their deeds) (bhogam api) according to (anuguṇam) the place (sthāna) of (their) death (maraṇa... iti), such (beings) (evam-prāyāḥ) are (syuḥ) the ones who think (māninaḥ) (their) bodies (deha), etc. (ādi) to be the Self (ātma) (and as a result) they undergo a incessant (anavarata) series (prabandhāḥ) of births (janma) (and) deaths (maraṇa).

However (punar), in the case of that (tasya) who is one (sva-bhāvasya) with the Ether (nabhas) of Consciousness (cit) (because) his (yasya) erroneous conception (abhimānaḥ) that the body (deha), etc. (ādi) is (the real) subjectivity (pramātṛtā) has completely disappeared (niḥśeṣeṇa vigalitaḥ) because of a firm contact (pratyavamarśa-dārḍhyāt) with the Knowledge (jñāna) of his own (sva) Self (ātma), what of that? --i.e. what is the relevance of visiting places of pilgrimage or of not dying at the house of an outcast in order to avoid a descent into hell, etc.?-- (kim tena), as there has been removal (prakṣaye vṛtte sati) of the touch (sparśa) (produced) by the tendencies (vāsanā) associated with (sva-bhāva) merit (dharma) (and) demerit (adharma).

Thus (evam), since (yatas) residing (saḥ... parigrahaḥ) in a place of pilgrimage (tīrtha) and so forth (ādi) (is relevant only) in the case of the ones who participate in (bhājām) good and bad (śubha-aśubha) actions (karma), therefore (tatas) the immaculate Knower of the Self (vimalasya jñāninaḥ) has no use (na asti upayogaḥ) for that (tena) (which is called) the act of visiting a place of pilgrimage (tīrtha-sevā), etc. (ādi).

That (same truth) (yad) has been proclaimed (uktam) in the Manu's Dharmaśāstra (mānave dharma-śāstre):

"(If) he (eṣaḥ) who (yaḥ) (is known as) king (rājā) Yama Vaivasvata --the son of Vivasvān, the Sun-- (yamaḥ vaivasvataḥ) remains (sthitaḥ) in your heart (tava... hṛdi), (and) if (ced) there is no dispute (avivāda) with him (tena), (then) do not go (tvam mā... mā... gamaḥ) (either) to the Ganges (gaṅgām) (or) to Gayā (gayām... iti)".

Here --in the previous stanza-- (atra), the very act of thinking (mānitā eva) the body (deha) to be the Self (ātma), which --the act of thinking-- rests (vartinī) in the heart (hṛdaya), (is) Yama (yamaḥ). (With reference to those people who have attained oneness with the Ether of Consciousness as pointed out before,) after having realized (upalabhya) that (their) essential nature (sva-bhāvam) is the Great Lord (mahā-īśvara) (appearing) as their own (sva) perfect (pūrṇa) Self (ātma), that (aforesaid way of thinking that the body is the Self) (sā) is thoroughly devoured --they become one with it too!-- (sambhakṣitā) by such persons (yaiḥ). How (katham) (could) this (eṣaḥ) trouble (prayāsaḥ) of having to visit (sevā) a place of pilgrimage (tīrtha) and so forth (ādi) (be relevant) to them (teṣām)? This is the final conclusion (iti siddhāntaḥ)||84||


Without notes of explanation yet

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 Stanzas 85—86

ननु प्राक् प्रतिपादितं — यथा ज्ञानदग्धाणवमायीयकार्ममलस्वरूप आत्मा पिण्डपातात्स्वस्वरूपस्थ एव न पुनर्भवप्ररोहं विधत्ते दग्धबीजमिवाङ्कुरम् — इति। स्वात्मज्ञानाविर्भावसमकालं देहकञ्चुकभङ्गश्चेत्तर्ह्युत्तरत्र मा विधत्तां यत्पुनर्विद्यमाने देहादिकञ्चुकबन्धे कथङ्कारं स तद्गतधर्माच्छुरितो न स्यात्तदाच्छुरितः सन् मृतः कथं न संसारी — इति चोद्यमपवदति


तुषकम्बुकसुपृथक्कृततण्डुलकणतुषदलान्तरक्षेपः।
तण्डुलकणस्य कुरुते न पुनस्तद्रूपतादात्म्यम्॥८५॥

तद्वत्कञ्चुकपटलीपृथक्कृता संविदत्र संस्कारात्।
तिष्ठन्त्यपि मुक्तात्मा तत्स्पर्शविवर्जिता भवति॥८६॥


तुषकम्बुकाभ्यां सुष्ठु पृथक्कृतो विश्लिष्टो यस्तण्डुलकणस्तस्य यस्तुषदलान्तरक्षेपः प्रागिव पुनस्तत्रैव विन्यासः स यथा तुषदलान्तरप्रक्षेपस्तण्डुलकणस्य तद्रूपतयाङ्कुरजननक्षमत्वेन स्थितोऽपि तादात्म्यं गाढावष्टम्भं न कुरुतेऽयःशलाकावद्भिन्नावेव तुषतण्डुलौ तिष्ठतो न पुनरेककार्यजननव्यग्रौ भवतस्तद्वत्तथैव ज्ञानिन इयं संविच्चेतना कञ्चुकपटल्या आणवमलादिकञ्चुकसमूहात्पृथक्कृता अहमेव स्वात्ममहेश्वरस्वभावो विश्वात्मना सर्वदा सर्वत्र स्फुरामीति स्वात्मज्ञानपरिशीलनदार्ढ्यात्समुद्धृता अत्रेत्यस्यां कञ्चुकपटल्यां कञ्चित्कालं शेषवर्तनया देहभावेन तिष्ठन्त्यपि स्थिता सती विमुक्तात्मा प्रध्वस्तबन्धा तत्स्पर्शविवर्जिता भवति तस्या देहादिकञ्चुकपटल्याः स्पर्शः पुण्यापुण्यरूपकार्ममलोपजनितो य उपरागः संसाराङ्कुरजननक्षमस्तेन विवर्जिता परिहृता सम्पद्यते यथा तुषदलान्तरे क्षिप्तस्तण्डुलोऽङ्कुरप्ररोहस्पर्शरहितो भवति — इति। इदमुक्तं स्यात् — अज्ञानकारणकस्तावत्संसारस्तत्र समुदितस्वात्मज्ञानदलितकञ्चुकस्य योगिनः संविन्न पुनः संसारहेतुरज्ञानजनितसामग्रीवैकल्यान्नापि तस्य शेषवर्तनया संस्कारवशेन तिष्ठन्नयं देहकञ्चुकबन्धो ज्ञानाग्निदग्धाज्ञानमूलः स्वगतधर्माविर्भावेन संसारप्ररोहं दातुमलमिति ज्ञानी जीवन्नेव तुरीयरूपो देहाभावात्तुर्यातीतरूपः — इत्युभयथा पुनर्न काचित्संसारशङ्का — इति॥८६॥

Nanu prāk pratipāditaṁ — Yathā jñānadagdhāṇavamāyīyakārmamalasvarūpa ātmā piṇḍapātātsvasvarūpastha eva na punarbhavaprarohaṁ vidhatte dagdhabījamivāṅkuram — Iti| Svātmajñānāvirbhāvasamakālaṁ dehakañcukabhaṅgaścettarhyuttaratra mā vidhattāṁ yatpunarvidyamāne dehādikañcukabandhe kathaṅkāraṁ sa tadgatadharmācchurito na syāttadācchuritaḥ san mṛtaḥ kathaṁ na saṁsārī — Iti codyamapavadati


Tuṣakambukasupṛthakkṛtataṇḍulakaṇatuṣadalāntarakṣepaḥ|
Taṇḍulakaṇasya kurute na punastadrūpatādātmyam||85||

Tadvatkañcukapaṭalīpṛthakkṛtā saṁvidatra saṁskārāt|
Tiṣṭhantyapi muktātmā tatsparśavivarjitā bhavati||86||


Tuṣakambukābhyāṁ suṣṭhu pṛthakkṛto viśliṣṭo yastaṇḍulakaṇastasya yastuṣadalāntarakṣepaḥ prāgiva punastatraiva vinyāsaḥ sa yathā tuṣadalāntaraprakṣepastaṇḍulakaṇasya tadrūpatayāṅkurajananakṣamatvena sthito'pi tādātmyaṁ gāḍhāvaṣṭambhaṁ na kurute'yaḥśalākāvadbhinnāveva tuṣataṇḍulau tiṣṭhato na punarekakāryajananavyagrau bhavatastadvattathaiva jñānina iyaṁ saṁviccetanā kañcukapaṭalyā āṇavamalādikañcukasamūhātpṛthakkṛtā ahameva svātmamaheśvarasvabhāvo viśvātmanā sarvadā sarvatra sphurāmīti svātmajñānapariśīlanadārḍhyātsamuddhṛtā atretyasyāṁ kañcukapaṭalyāṁ kañcitkālaṁ śeṣavartanayā dehabhāvena tiṣṭhantyapi sthitā satī vimuktātmā pradhvastabandhā tatsparśavivarjitā bhavati tasyā dehādikañcukapaṭalyāḥ sparśaḥ puṇyāpuṇyarūpakārmamalopajanito ya uparāgaḥ saṁsārāṅkurajananakṣamastena vivarjitā parihṛtā sampadyate yathā tuṣadalāntare kṣiptastaṇḍulo'ṅkuraprarohasparśarahito bhavati — Iti| Idamuktaṁ syāt — Ajñānakāraṇakastāvatsaṁsārastatra samuditasvātmajñānadalitakañcukasya yoginaḥ saṁvinna punaḥ saṁsāraheturajñānajanitasāmagrīvaikalyānnāpi tasya śeṣavartanayā saṁskāravaśena tiṣṭhannayaṁ dehakañcukabandho jñānāgnidagdhājñānamūlaḥ svagatadharmāvirbhāvena saṁsāraprarohaṁ dātumalamiti jñānī jīvanneva turīyarūpo dehābhāvātturyātītarūpaḥ — Ityubhayathā punarna kācitsaṁsāraśaṅkā — Iti||86||

An objection (nanu): It was previously explained (prāk-pratipāditam) that (yathā), after (his) body falls (piṇḍa-pātāt), the being (ātmā) in whom (sva-rūpaḥ) the impurities (mala) (whose names are) Āṇava, Māyīya and Kārma (āṇava-māyīya-kārma) have been burnt (dagdha) by Knowledge (jñāna) remains (sthaḥ) in his own (sva) essential nature (sva-rūpa) indeed (eva). Nevertheless (punar), he does not (any longer) produce (na... vidhatte) the shoot (praroham) of Saṁsāra --Transmigration full of misery-- (bhava) as (iva) a scorched (dagdha) seed (bījam) (does not produce) a sprout (aṅkuram... iti).

If (ced) the downfall (bhaṅgaḥ) of the sheath (kañcuka) (called) physical body (deha) (occurs) simultaneously (samakālam) with the manifestation (āvirbhāva) of the Knowledge (jñāna) about one's own (sva) Self (ātma), then (tarhi) may it not be created (again) (mā vidhattām) subsequently (uttaratra)! --i.e. the body and the respective Transmigration full of misery cannot arise again once someone attains Final Liberation--. In other words (yad): "If (after his achieving Final Liberation) there is once more the fetter (known as) the sheath (in the form) of physical body and so forth (punar vidyamāne deha-ādi-kañcuka-bandhe), how (kathaṅkāram) is he not (saḥ... na syāt) clothed with --i.e. affected/influenced by-- (ācchuritaḥ) the qualities (dharma) residing (gata) in it --in the physical body, etc.-- (tad)? (And if) he gets clothed with (ācchuritaḥ) that (tad), (then) how (katham) does he not (become) (na) a transmigratory soul (saṁsārī) once he is dead (san mṛtaḥ... iti)? --viz. why is he not moving to another body after leaving his present body at the time of death?--". (Abhinavagupta, by the stanzas 85 and 86), refutes (apavadati) (this) difficult question raised to invite for controversy (codyam):


The insertion (kṣepaḥ) of a rice-grain (taṇḍula-kaṇasya) into (antara) the (same) fragment (dala) of husk (tuṣa) (after that very) grain of rice (taṇḍula-kaṇa) was totally separated (su-pṛthak-kṛta) from (its) husk and bran (tuṣa-kambuka) does not (na) produce (kurute) identity --i.e. a very close and stable union of grain and husk even if they are tightly wrapped up with a thread-- (tādātmyam) in the form of (rūpa) that (tad) --viz. in the form of the previous rice-grain-- again (punar). In the same way (tadvat), Pure Consciousness (of the Knower of the Self) (saṁvid), when separated (pṛthak-kṛtā) from the group (paṭalī) of sheaths (such as Āṇavamala, etc.) (kañcuka), although (api) She --Pure Consciousness-- remains (tiṣṭhantī) in this (group of sheaths) (atra) (which continues to assume the aspect of a body that stays like a residue for some time only) by force of the accumulated impression(s) (saṁskārāt), being (totally) emancipated (mukta-ātmā), becomes (bhavati) free from (vivarjitā) the touch (sparśa) of that (group of sheaths) (tad)||85-86||


("Tuṣakambukasupṛthakkṛtataṇḍulakaṇa" is the first part of the compound at the beginning of the stanza 85 and its meaning is as follows:) A rice-grain (taṇḍula-kaṇaḥ) that (yaḥ) is totally (suṣṭhu) "pṛthakkṛta" (pṛthak-kṛtaḥ) (or) separated (viśliṣṭaḥ) from (its) husk and bran (tuṣa-kambukābhyām). (The second part of that compound is "tuṣadalāntarakṣepaḥ" and the meaning of this expression is the following:) The insertion (yaḥ... kṣepaḥ) of that (rice-grain) (tasya) into (antara) the fragment (dala) of husk (tuṣa), i.e. to put (vinyāsaḥ) (the rice-grain) right there (tatra eva) again (punar) (and leave it in the same position) as (iva) (it was) before (prāk). Just as (yathā) the insertion (saḥ... prakṣepaḥ) of (such) a rice-grain, (which was firstly separated from its husk and bran) (taṇḍula-kaṇasya), into (antara) the (same) fragment (dala) of husk (tuṣa) does not (na) produce (kurute) identity (tādātmyam) (or) a very close and stable union (of grain and husk even if they are tightly wrapped up with a thread) (gāḍha-avaṣṭambham) in the form of (rūpatayā) that --viz. in the form of the previous rice-grain-- (tad) (so that) it continues (sthitaḥ api) being able to (kṣamatvena) generate (janana) a sprout (aṅkura) (as before —in short, husk and grain are not) like (vat) a metal (ayas) rod (śalākā), (which when broken can be made one again by using heat; on the contrary, when husk and grain get separated from one another,) they remain (tiṣṭhataḥ) separated (bhinnau eva) (as) husk and grain (tuṣa-taṇḍulau), viz. they are not (na bhavataḥ) again (punar) intently occupied with (vyagrau) generating (janana) one effect --i.e. a sprout-- (eka-kārya)—, "tadvat" (tadvat), i.e. in the same way (tathā eva), this (iyam) "Saṁvid" (saṁvid) (or) Pure Consciousness (cetanā) of the Knower of the Self (jñāninaḥ), when separated (pṛthak-kṛtā) from the group (paṭalyāḥ) of sheaths (kañcuka) —i.e. from the collection (samūhāt) of sheaths (kañcuka) (such as) Āṇavamala (āṇava-mala), etc. (ādi)— becomes completely elevated (samuddhṛtā) due to a firm contact with (pariśīlana-dārḍhyāt) the Knowledge (jñāna) of his own (sva) Self (ātma), (and this feeling arises:) "I Myself (aham eva), who am of the nature (sva-bhāvaḥ) of the Great Lord (mahā-īśvara) (appearing as) My own (sva) Self (ātma), shine forth (sphurāmi) always (sarvadā) (and) everywhere (sarvatra) as the universe (viśva-ātmanā... iti)". (And) although (api) (Pure Consciousness is) "tiṣṭhantī" (tiṣṭhantī), i.e. (although Pure Consciousness) remains (sthitā satī) "atra" (atra iti), viz. in this (asyām) group (paṭalyām) of sheaths (kañcuka) in the form of (bhāvena) a body (deha) that stays (vartanayā) as a residue (śeṣa) for some time (kañcid kālam), She, being totally "muktātmā" (vimukta-ātmā) —being One whose bondage has disappeared (pradhvasta-bandhā)— becomes (bhavati) free from (vivarjitā) the touch (sparśa) of that (group of sheaths) (tad). The touch (sparśaḥ) of that group (tasyāḥ... paṭalyāḥ) of sheaths (kañcuka-s) (such as) body (deha), etc. (ādi) (implies) attachment (uparāgaḥ) which (yaḥ) is born from (upajanitaḥ) the Kārmamala (kārma-mala) based on (rūpa) merit (puṇya) (and) demerit (apuṇya), (and this attachment) is able to (kṣamaḥ) generate (janana) the sprout (aṅkura) of Saṁsāra --Transmigration full of misery-- (saṁsāra). (Pure Consciousness in a Knower of the Self,) being free from (vivarjitā) (all) that (tena), turns into (sampadyate) One who has abandoned (such a state of being able to generate the sprout of Saṁsāra) (parihṛtā) in the same way as (yathā) a rice-grain (taṇḍulaḥ) inserted (kṣiptaḥ) into (antare) the fragment (dala) of husk (tuṣa) (again) is (bhavati) devoid of (rahitaḥ) the (original) contact with (the husk) (sparśa), (which is indispensable) for the germination (praroha) of a sprout (aṅkura... iti).

(Therefore,) this (idam) could be (syāt) said (about the topic) (uktam): Saṁsāra --Transmigration replete with misery-- (saṁsāraḥ) has ignorance for its cause (ajñāna-kāraṇakaḥ) indeed (tāvat)! Pure Consciousness (saṁvid) of a Yogī (yoginaḥ) in whom (those) sheaths (kañcuka) were shattered (dalita) by the Knowledge (jñāna) about his own (sva) Self (ātma) which has risen (samudita) in him (tatra) does not cause (na... hetuḥ) Saṁsāra (saṁsāra) again (punar) because there is insufficiency (vaikalyāt) of means (sāmagrī) born from (janita) ignorance (ajñāna). (And) this (ayam) bondage (bandhaḥ) (in the form of) the sheath (kañcuka) (known as) physical body (deha) which --the sheath-- is (now) based on (mūlaḥ) ignorance (ajñāna) scorched (dagdha) by Knowledge (jñāna) (and) which stays (tiṣṭhan) as a residue (śeṣa-vartanayā) in his case --in the case of the great Yogī-- (tasya) (only) by force of (vaśena) the accumulated impressions (saṁskāra) is not (na) either (api) able to (alam) produce (dātum) the sprout (praroha) of Saṁsāra (saṁsāra) by the manifestation (āvirbhāvena) of its own --of this bondage appearing as the physical body-- (svagata) qualities (dharma). Thus (iti), the Knower of the Self (jñānī) remains in Turīya or Turya --the Fourth State of consciousness-- (turīya-rūpaḥ) while he lives (in a physical body) (jīvan eva), (and subsequently,) in the absence of (abhāvāt) the physical body (deha) --after he dies--, he remains in Turyātīta --the State beyond Turya-- (turya-atīta-rūpaḥ). So (iti), in both cases (ubhayathā), there is no more (punar na) the uncertainty (kācid... śaṅkā) (called) Saṁsāra (saṁsāra... iti)||86||


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