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 Tantrāloka (Tantraloka): Глава 6 - строфы 1-151 - Недвойственный Кашмирский Шиваизм

Kālopāyaḥ - Стандартный перевод


 Вступление

photo 32 - meditationThis is the first set of stanzas (from the stanza 1 to the stanza 150) of the sixth chapter (called Kālopāyaḥ).

This work was written by the great Master Abhinavagupta and is a compendium of Tantra in all its facets. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.

This treatise whose name is Tantrāloka is a complete encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.

Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!

Keeping the above in mind, now read Tantrāloka and experience Supreme Delight, dear Śiva.

Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.

в начало


 Stanzas 1 to 10

अथ श्रीतन्त्रालोके षष्थमाह्निकम्।
Atha śrītantrāloke ṣaṣthamāhnikam|

Here begins (atha) the sixth (ṣaṣtham) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|

स्थानप्रकल्पाख्यतया स्फुटस्तु बाह्योऽभ्युपायः प्रविविच्यतेऽथ॥१॥
Sthānaprakalpākhyatayā sphuṭastu bāhyo'bhyupāyaḥ pravivicyate'tha||1||

The clear (sphuṭaḥ tu) external (bāhya) means (abhyupāyaḥ) whose name is 'Sthānaprakalpā' --or also 'Sthānakalpanā'-- (sthāna-prakalpā-ākhyatayā) is now being examined (pravivicyate atha)||1||


स्थानभेदस्त्रिधा प्रोक्तः प्राणे देहे बहिस्तथा।
प्राणश्च पञ्चधा देहे द्विधा बाह्यान्तरत्वतः॥२॥

मण्डलं स्थण्डिलं पात्रमक्षसूत्रं सपुस्तकम्।
लिङ्गं तूरं पटः पुस्तं प्रतिमा मूर्तिरेव च॥३॥

इत्येकादशधा बाह्यं पुनस्तद्बहुधा भवेत्।
तत्र प्राणाश्रयं तावद्विधानमुपदिश्यते॥४॥

अध्वा समस्त एवायं षड्विधोऽप्यतिविस्तृतः।
यो वक्ष्यते स एकत्र प्राणे तावत्प्रतिष्ठितः॥५॥

Sthānabhedastridhā proktaḥ prāṇe dehe bahistathā|
Prāṇaśca pañcadhā dehe dvidhā bāhyāntaratvataḥ||2||
Maṇḍalaṁ sthaṇḍilaṁ pātramakṣasūtraṁ sapustakam|
Liṅgaṁ tūraṁ paṭaḥ pustaṁ pratimā mūrtireva ca||3||
Ityekādaśadhā bāhyaṁ punastadbahudhā bhavet|
Tatra prāṇāśrayaṁ tāvadvidhānamupadiśyate||4||
Adhvā samasta evāyaṁ ṣaḍvidho'pyativistṛtaḥ|
Yo vakṣyate sa ekatra prāṇe tāvatpratiṣṭhitaḥ||5||

The division(s) of the 'sthāna-s' or 'places' (for concentration) (sthāna-bhedaḥ) are said to be --lit. is said to be-- (proktaḥ) threefold (tridhā): (1) In the vital energy (prāṇe), (2) in the body (dehe), as well as (tathā) (3) externally (bahis). And (ca) the vital energy (prāṇaḥ) is fivefold (pañcadhā); (and those places for concentration), due to the division of external and internal (bāhya-antaratvataḥ), (are) twofold (dvidhā) in the body (dehe).

The external (division) (bāhyam) is elevenfold (ekādaśadhā): "(1) The maṇḍala or circle (maṇḍalam), (2) the sacrificial place (sthaṇḍilam), (3) the vessel (pātram), (4) a rosary made of heliocarpus seeds (akṣasūtram), (5) a book --lit. accompanied by the book-- (sa-pustakam), (6) the liṅga --phallic form standing for a mark of the formless on the reign of the forms-- (liṅgam), (7) the decorated skull (tūram), (8) the cloth (paṭaḥ), (9) a figure (of the deity) made of clay (pustam), (10) an image (of the deity) (pratimā), and (ca) (11) an idol (mūrtiḥ eva... iti)". However (punar), that (elevenfold division) (tad) could be (bhavet) (subsequently divided) in many ways (bahudhā).

Of those (tatra), the method (vidhānam) based on the vital energy (prāṇa-āśrayam) is taught (upadiśyate) first (tāvat).

This (ayam... saḥ) entire (samastaḥ eva) course (adhvā), though (api) sixfold (ṣaḍvidhaḥ) (and) vast (ati-vistṛtaḥ) —which (yaḥ) will be spoken about later on (vakṣyate)—, really (tāvat) is resting (pratiṣṭhitaḥ) in one place (ekatra), i.e. in the vital energy (prāṇe)||2-5||


अध्वनः कलनं यत्तत्क्रमाक्रमतया स्थितम्।
क्रमाक्रमौ हि चित्रैककलना भावगोचरे॥६॥

Adhvanaḥ kalanaṁ yattatkramākramatayā sthitam|
Kramākramau hi citraikakalanā bhāvagocare||6||

The formation (kalanam tad) of the course (adhvanaḥ) remains (yad... sthitam) as succession and non-succession (krama-akramatayā). Succession and non-succession (krama-akramau hi) (are) in the sphere of action of the existents (bhāva-gocare) whether as a production (in the time, through the law of cause and effect, or) as all at the same time, (like) in (the perception of) a picture (citra-eka-kalanā)||6||


क्रमाक्रमात्मा कालश्च परः संविदि वर्तते।
काली नाम परा शक्तिः सैव देवस्य गीयते॥७॥

Kramākramātmā kālaśca paraḥ saṁvidi vartate|
Kālī nāma parā śaktiḥ saiva devasya gīyate||7||

And (ca) the whole --here 'para' must be interpreted as 'sarva' or 'the whole'-- (paraḥ) time (kālaḥ) consisting of succession and non-succession (krama-akrama-ātmā) resides (vartate) in Consciousness (saṁvidi). This very (Goddess) (sā eva) whose name (nāma) (is) Kālī (kālī) is called (gīyate) the Supreme (parā) Power (śaktiḥ) of the God --i.e. of Śiva-- (devasya)||7||


सैव संविद्बहिः स्वात्मगर्भीभूतौ क्रमाक्रमौ।
स्फुटयन्ती प्ररोहेण प्राणवृत्तिरिति स्थिता॥८॥

Saiva saṁvidbahiḥ svātmagarbhībhūtau kramākramau|
Sphuṭayantī praroheṇa prāṇavṛttiriti sthitā||8||

She Herself (sā eva), Consciousness (saṁvid), blossoming (sphuṭayantī) outside (bahis) (as) succession and non-succession (krama-akramau) —which are like an embryo in Her own Self --i.e. succession and non-succession are not separated from Her own Self-- (sva-ātma-garbhībhūtau), remains (sthitā) 'as the activity of the vital energy' (prāṇa-vṛttiḥ iti) in the form of a sprout (praroheṇa)||8||


संविन्मात्रं हि यच्छुद्धं प्रकाशपरमार्थकम्।
तन्मेयमात्मनः प्रोज्झ्य विविक्तं भासते नभः॥९॥

Saṁvinmātraṁ hi yacchuddhaṁ prakāśaparamārthakam|
Tanmeyamātmanaḥ projjhya viviktaṁ bhāsate nabhaḥ||9||

The pure (śuddham) Consciousness --lit. pure Consciousness-- (saṁvid-mātram hi) which (yad) is truly Light (prakāśa-paramārthakam), after having extracted (projjhya) that knowable --i.e. the universe-- (tad-meyam) from Itself (ātmanaḥ), shines forth (bhāsate) like a pure and solitary (viviktam) ether (nabhas)||9||


तदेव शून्यरूपत्वं संविदः परिगीयते।
नेति नेति विमर्शेन योगिनां सा परा दशा॥१०॥

Tadeva śūnyarūpatvaṁ saṁvidaḥ parigīyate|
Neti neti vimarśena yogināṁ sā parā daśā||10||

That (tad eva) is called (parigīyate) the void state --viz. the 'śūnyapramātā' or knower of the void-- (śūnya-rūpatvam) of Consciousness (saṁvidaḥ). This (state) (sā) —(characterized) by the awareness (vimarśena) '(it is) not (this)', '(it is) not (this)' (na iti na iti)(is) the Supreme (parā) State (daśā) for (some) yogī-s (yoginām)||10||

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 Stanzas 11 to 20

स एव खात्मा मेयेऽस्मिन्भेदिते स्वीक्रियोन्मुखः।
पतन्समुच्छलत्त्वेन प्राणस्पन्दोर्मिसञ्ज्ञितः॥११॥

Sa eva khātmā meye'sminbhedite svīkriyonmukhaḥ|
Patansamucchalattvena prāṇaspandormisañjñitaḥ||11||

The knower of the void --lit. this whose nature is void-- (saḥ eva kha-ātmā), when becomes intent on appropriating (due to Āṇavamala) (svīkriyā-unmukhaḥ), bursts forth --lit. bursting forth-- and falls (patan samucchalattvena) on this knowable (meye asmin) which has been extracted or separated (bhedite) —i.e. when the knower of the void becomes oriented outward—. (At this time,) he is called vital energy, vibration and wave (prāṇa-spanda-ūrmi-sañjñitaḥ)||11||


तेनाहुः किल संवित्प्राक्प्राणे परिणता तथा।
अन्तःकरणतत्त्वस्य वायुराश्रयतां गतः॥१२॥

Tenāhuḥ kila saṁvitprākprāṇe pariṇatā tathā|
Antaḥkaraṇatattvasya vāyurāśrayatāṁ gataḥ||12||

On that account (tena), (the sages of yore in the revealed scriptures) indeed said (āhuḥ kila) that Consciousness (saṁvid) had been thus firstly transformed into vital energy (prāk-prāṇe pariṇatā tathā). (And this) vital air (vāyuḥ) becomes the base (āśrayatām gataḥ) of the essence of the inner (psychic) organ --viz. the buddhipramātā or knower of intellect-- (antaḥkaraṇa-tattvasya)||12||


इयं सा प्राणनाशक्तिरान्तरोद्योगदोहदा।
स्पन्दः स्फुरत्ता विश्रान्तिर्जीवो हृत्प्रतिभा मता॥१३॥

Iyaṁ sā prāṇanāśaktirāntarodyogadohadā|
Spandaḥ sphurattā viśrāntirjīvo hṛtpratibhā matā||13||

This very (iyam sā) power of Prāṇanā (prāṇanā-śaktiḥ), animated by the inner desire to emerge --lit. raise, elevate-- (āntara-udyoga-dohadā), is considered (matā) to be (Supreme) Vibration (spandaḥ), flashing Consciousness (sphurattā), Repose (viśrāntiḥ), Life (jīvaḥ), Heart (hṛd) (and) Splendor (pratibhā)||13||


सा प्राणवृत्तिः प्राणाद्यै रूपैः पञ्चभिरात्मसात्।
देहं यत्कुरुते संवित्पूर्णस्तेनैष भासते॥१४॥

Sā prāṇavṛttiḥ prāṇādyai rūpaiḥ pañcabhirātmasāt|
Dehaṁ yatkurute saṁvitpūrṇastenaiṣa bhāsate||14||

That (sā) mode of the vital energy (prāṇavṛttiḥ) takes the body for itself (ātmasāt deham yad kurute) by means of five forms such as prāṇa, etc. (prāṇa-ādyaiḥ rūpaiḥ pañcabhiḥ). For that reason (tena), it --viz. the body-- (eṣaḥ) looks (bhāsate) like full of Consciousness (saṁvid-pūrṇaḥ)||14||


प्राणनावृत्तितादात्म्यसंवित्खचितदेहजाम्।
चेष्टां पश्यन्त्यतो मुग्धा नास्त्यन्यदिति मन्वते॥१५॥

Prāṇanāvṛttitādātmyasaṁvitkhacitadehajām|
Ceṣṭāṁ paśyantyato mugdhā nāstyanyaditi manvate||15||

On this account (atas), the fools (mugdhāḥ), while they see (paśyanti) the movement (ceṣṭām) born from the body which is full of Consciousness in identity with the mode of Prāṇanā (prāṇanā-vṛtti-tādātmya-saṁvid-khacita-deha-jām), think (manvate): "There is nothing else" (na asti anyat iti)||15||


तामेव बालमूर्खस्त्रीप्रायवेदितृसंश्रिताम्।
मतिं प्रमाणीकुर्वन्तश्चार्वाकास्तत्त्वदर्शिनः॥१६॥

Tāmeva bālamūrkhastrīprāyaveditṛsaṁśritām|
Matiṁ pramāṇīkurvantaścārvākāstattvadarśinaḥ||16||

The cārvāka-s or materialistic philosophers (cārvākāḥ), the ones who perceive the truth --i.e. this is sarcasm-- (tattva-darśinaḥ), conform to (pramāṇīkurvantaḥ) that conception (tāmeva... matim) which is peculiar to knowers who are mostly children, fools or women (bāla-mūrkha-strī-prāya-veditṛ-saṁśritām)||16||


तेषां तथा भावना चेद्दार्ढ्यमेति निरन्तरम्।
तद्देहभङ्गे सुप्ताः स्युरातादृग्वासनाक्षयात्॥१७॥

Teṣāṁ tathā bhāvanā ceddārḍhyameti nirantaram|
Taddehabhaṅge suptāḥ syurātādṛgvāsanākṣayāt||17||

So (tathā), if (ced) in their case (teṣām) the contemplation (of such a nonsense) (bhāvanā) becomes firm (dārḍhyam eti), when that body is destroyed (tad-deha-bhaṅge), they fall asleep --viz. they become Apavedyapralayākala-s, i.e. they enter into full deep sleep-- (suptāḥ syuḥ), (and this condition of theirs continues) until the annihilation of such an impression --i.e. of such a tendency-- (ā-tādṛk-vāsanā-kṣayāt)||17||


तद्वासनाक्षये त्वेषामक्षीणं वासनान्तरम्।
बुद्धं कुतश्चित्संसूते विचित्रां फलसम्पदम्॥१८॥

अदार्ढ्यशङ्कनात्प्राच्यवासनातादवस्थ्यतः।
अन्यकर्तव्यशैथिल्यात्सम्भाव्यानुशयत्वतः॥१९॥

अतद्रूढान्यजनताकर्तव्यपरिलोपनात्।
नास्तिक्यवासनामाहुः पापात्पापीयसीमिमाम्॥२०॥

Tadvāsanākṣaye tveṣāmakṣīṇaṁ vāsanāntaram|
Buddhaṁ kutaścitsaṁsūte vicitrāṁ phalasampadam||18||
Adārḍhyaśaṅkanātprācyavāsanātādavasthyataḥ|
Anyakartavyaśaithilyātsambhāvyānuśayatvataḥ||19||
Atadrūḍhānyajanatākartavyaparilopanāt|
Nāstikyavāsanāmāhuḥ pāpātpāpīyasīmimām||20||

But (tu) in their case (eṣām), in the annihilation of those impressions (tad-vāsanā-kṣaye), another impression (vāsanā-antaram) which was not destroyed (akṣīṇam) awakes (buddham) from anywhere (kutaścid) (and) produces (saṁsūte) an abundance of multiple fruits (vicitrām phala-sampadam).

The sages said (āhuḥ) that this (imām) impression from the Nāstikya system --i.e. materialistic atheism-- (nāstikya-vāsanām) is worse (pāpīyasīm) than a sin (pāpāt) because there is doubt about its lack of firmness (adārḍhya-śaṅkanāt), because the prior impressions remain in the same condition (prācya-vāsanā-tādavasthyataḥ), because it becomes weak in contact with other prescriptions about what to do (anya-kartavya-śaithilyāt), because repentance is probable (sambhāvya-anuśayatvataḥ) (and) because it is removed by the prescriptions of a number of other people who are not established in that --i.e. they are not established in materialistic atheism but in Āstikya or theism, viz. they belong to other philosophies based on theism-- (a-tad-rūḍha-anya-janatā-kartavya-parilopanāt)||18-20||

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 Stanzas 21 to 30

अलमप्रस्तुतेनाथ प्रकृतं प्रविविच्यते।
यावान्समस्त एवायमध्वा प्राणे प्रतिष्ठितः॥२१॥

द्विधा च सोऽध्वा क्रियया मूर्त्या च प्रविभज्यते।
प्राण एव शिखा श्रीमत्त्रिशिरस्युदिता हि सा॥२२॥

बद्धा यागादिकाले तु निष्कलत्वाच्छिवात्मिका।
यतोऽहोरात्रमध्येऽस्याश्चतुर्विंशतिधा गतिः॥२३॥

प्राणविक्षेपरन्ध्राख्यशतैश्चित्रफलप्रदा।
क्षपा शशी तथापानो नाद एकत्र तिष्ठति॥२४॥

जीवादित्यो न चोद्गच्छेत्तुट्यर्धं सान्ध्यमीदृशम्।
ऊर्ध्ववक्त्रो रविश्चन्द्रोऽधोमुखो वह्निरन्तरे॥२५॥

माध्याह्निकी मोक्षदा स्याद्व्योममध्यस्थितो रविः।
अनस्तमितसारो हि जन्तुचक्रप्रबोधकः॥२६॥

बिन्दुः प्राणो ह्यहश्चैव रविरेकत्र तिष्ठति।
महासन्ध्या तृतीया तु सुप्रशान्तात्मिका स्थिता॥२७॥

Alamaprastutenātha prakṛtaṁ pravivicyate|
Yāvānsamasta evāyamadhvā prāṇe pratiṣṭhitaḥ||21||
Dvidhā ca so'dhvā kriyayā mūrtyā ca pravibhajyate|
Prāṇa eva śikhā śrīmattriśirasyuditā hi sā||22||
Baddhā yāgādikāle tu niṣkalatvācchivātmikā|
Yato'horātramadhye'syāścaturviṁśatidhā gatiḥ||23||
Prāṇavikṣeparandhrākhyaśataiścitraphalapradā|
Kṣapā śaśī tathāpāno nāda ekatra tiṣṭhati||24||
Jīvādityo na codgacchettuṭyardhaṁ sāndhyamīdṛśam|
Ūrdhvavaktro raviścandro'dhomukho vahnirantare||25||
Mādhyāhnikī mokṣadā syādvyomamadhyasthito raviḥ|
Anastamitasāro hi jantucakraprabodhakaḥ||26||
Binduḥ prāṇo hyahaścaiva ravirekatra tiṣṭhati|
Mahāsandhyā tṛtīyā tu supraśāntātmikā sthitā||27||

Enough (alam) of this topic we are discussing (prastutena)! Now (atha), the original subject-matter (prakṛtam) is being examined (pravivicyate):

All this course (yāvān samastaḥ eva ayam adhvā) is situated (pratiṣṭhitaḥ) in the vital energy (prāṇe). Such a course (saḥ adhvā) is twofold (dvidhā ca) (as) it is divided (pravibhajyate) by activity --viz. this is the course of time-- (kriyayā) and (ca) by form --viz. this is the course of space-- (mūrtyā).

The śikhā --i.e. the tuft-of-hair-like flame located in the crown of the head-- (śikhā... sā) mentioned (uditā hi) in venerable Triśirobhairavatantra (śrīmat-triśirasi) (is) the vital energy (prāṇaḥ) indeed (eva).

At the time of the sacrifice, etc. (yāga-ādi-kāle tu) (the śikhā) is tied (baddhā) (and) has the nature of Śiva (śiva-ātmikā) since it is without parts (niṣkalatvāt). Because (yatas) during day and night (ahorātra-madhye) (there is) a twenty-four-fold movement (catur-viṁśatidhā) of that (vital energy which is the Supreme Mistress as Kriyāśakti --Power of Action--) (asyāḥ), which grants varied fruits (citra-phala-pradā), with nine hundred breathing processes --lit. projections of vital energy-- (each --viz. in each of those twenty-four periods of time--) (prāṇa-vikṣepa-randhrākhya-śataiḥ) --i.e. each breathing in and out lasts 4 seconds (4 seconds x 900 x 24 = 86,400 seconds = one day and one night)--.

(When) the night (kṣapā), (which is) the moon (śaśī) as well as (tathā) apāna (apānaḥ), remains (tiṣṭhati) in one place --i.e. in the heart-- (tiṣṭhati) (as) nāda or sound (nādaḥ) and (ca) the sun of prāṇa (jīva-ādityaḥ) has not (yet) risen (udgacchet), (then) such a (īdṛśam) dawn --viz. this is the first sandhyā or juncture-- (sāndhyam) (lasts) half a tuṭi --viz. a unit of measure-- (tuṭi-ardham). (Immediately after that, when) the sun (of prāṇa) (raviḥ) is turned upward (ūrdhva-vaktraḥ), the moon (of apāna) (candraḥ) is turned downward (adhomukhaḥ) (and) the fire --i.e. the pramātā or knower-- (vahniḥ) is in the middle (antare), does take place (syāt) the (sandhyā or juncture) of the noon --viz. this is the second sandhyā or juncture-- (mādhyāhnikī) which bestows Liberation (mokṣa-dā). The sun (raviḥ) —whose essence is imperishable (anastamita-sāraḥ hi)—, by abiding in the middle of the ether --i.e. in the central channel called Suṣumnā-- (vyoma-madhya-sthitaḥ), (becomes) the one who totally awakes the group of living beings (jantu-cakra-prabodhakaḥ).

(Immediately after that, when the) sun (raviḥ) (of) prāṇa (prāṇaḥ), in the form of Bindu (binduḥ hi) and (ca eva) day (ahar), remains (tiṣṭhati) in one place --i.e. in the external dvādaśānta-- (ekatra), (then) the third (tṛtīyā) great sandhyā or juncture (mahā-sandhyā) abides (sthitā) with a very peaceful nature (su-praśānta-ātmikā)||21-27||


एवं बद्धा शिखा यत्र तत्तत्फलनियोजिका।
अतः संविदि सर्वोऽयमध्वा विश्रम्य तिष्ठति॥२८॥

अमूर्तायाः सर्वगत्वान्निष्क्रियायाश्च संविदः।
मूर्तिक्रियाभासनं यत्स एवाध्वा महेशितुः॥२९॥

Evaṁ baddhā śikhā yatra tattatphalaniyojikā|
Ataḥ saṁvidi sarvo'yamadhvā viśramya tiṣṭhati||28||
Amūrtāyāḥ sarvagatvānniṣkriyāyāśca saṁvidaḥ|
Mūrtikriyābhāsanaṁ yatsa evādhvā maheśituḥ||29||

Thus (evam), where --i.e. in a sacrifice, etc.-- (yatra) the śikhā (whose nature is the prāṇaśakti --viz. the power of the vital energy--) (śikhā) (is) tied (baddhā), (there it becomes) bestower of various fruits --such as receiving mantra-s, etc.-- (tad-tad-phala-niyojikā). Therefore (atas), all (sarvaḥ) this (ayam) course (adhvā) keeps (tiṣṭhati) resting (viśramya) in Consciousness (saṁvidi).

The manifestation as form and activity (mūrti-kriyā-ābhāsanam yad) of Consciousness (saṁvidaḥ) which is devoid of form and activity due to (Its) omnipresence (mūrtāyāḥ sarvagatvāt niṣkriyāyāḥ ca) (is) the course --viz. which consists of worlds, etc. or words, etc.-- (saḥ eva adhvā) of the Great Lord (mahā-īśituḥ)||28-29||


अध्वा क्रमेण यातव्ये पदे सम्प्राप्तिकारणम्।
द्वैतिनां भोग्यभावात्तु प्रबुद्धानां यतोऽद्यते॥३०॥

Adhvā krameṇa yātavye pade samprāptikāraṇam|
Dvaitināṁ bhogyabhāvāttu prabuddhānāṁ yato'dyate||30||

To the dualists (dvaitinām), the course (adhvā) (is) the cause to gradually attain the Śiva category --lit. the State which one must go to-- (krameṇa yātavye pade samprāpti-kāraṇam), but (tu) to the well-awakened --i.e. to the ones who have attained Consciousness-- (prabuddhānām), (the course) is therefore devoured --i.e. 'adhvā' or 'course' derives from the root 'ad' ('to devour')-- (yatas adyate) since it is an object of enjoyment (bhogya-bhāvāt)||30||

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 Stanzas 31 to 48

इह सर्वत्र शब्दानामन्वर्थं चर्चयेद्यतः।
उक्तं श्रीमन्निशाचारे सञ्ज्ञात्र त्रिविधा मता॥३१॥
नैमित्तिकी प्रसिद्धा च तथान्या पारिभाषिकी।
पूर्वत्वे वा प्रधानं स्यात्तत्रान्तर्भावयेत्ततः॥३२॥
अतोऽध्वशब्दस्योक्तेयं निरुक्तिर्नोदितापि चेत्।
क्वचित्स्वबुद्ध्या साप्यूह्या कियल्लेख्यं हि पुस्तके॥३३॥

Iha sarvatra śabdānāmanvarthaṁ carcayedyataḥ|
Uktaṁ śrīmanniśācāre sañjñātra trividhā matā||31||
Naimittikī prasiddhā ca tathānyā pāribhāṣikī|
Pūrvatve vā pradhānaṁ syāttatrāntarbhāvayettataḥ||32||
Ato'dhvaśabdasyokteyaṁ niruktirnoditāpi cet|
Kvacitsvabuddhyā sāpyūhyā kiyallekhyaṁ hi pustake||33||

Here (iha), (the Lord) discusses (carcayet) the etymology (anvartham) of the words (śabdānām) everywhere (sarvatra). On which account (yatas), it has been said (by Him) (uktam) in venerable Niśācāra (śrīmat-niśācāre) that here a noun (sañjñā atra) is to be considered to be (matā) threefold (trividhā): 'Produced by a particular cause' (naimittikī), 'well-known' (prasiddhā), and the other (ca tathā anyā) (is the) 'technical one' (pāribhāṣikī). Of those (tatra), the first one --i.e. the one produced by a particular cause-- (pūrvatve vā) is (syāt) the main one (pradhānam), (and) consequently (tatas) it includes (antarbhāvayet) (the other two). For this reason (atas), this (iyam) etymological explanation (niruktiḥ) of the word 'adhvā' [as being derived from the root 'ad' ('to devour')] (adhva-śabdasya) has been mentioned (uktā). If (ced) (the etymological interpretation) has not been said (in a text) (na uditā api), it is to be investigated (sā api ūhyā) by someone's intellect (kvacid-sva-buddhyā). How much (kiyat) can one write --lit. to be written-- (lekhyam hi) in a book (pustake)?||31-33||


तत्र क्रियाभासनं यत्सोऽध्वा कालाह्व उच्यते।
वर्णमन्त्रपदाभिख्यमत्रास्तेऽध्वत्रयं स्फुटम्॥३४॥
यस्तु मूर्त्यवभासांशः स देशाध्वा निगद्यते।
कलातत्त्वपुराभिख्यमन्तर्भूतमिह त्रयम्॥३५॥
त्रिकद्वयेऽत्र प्रत्येकं स्थूलं सूक्ष्मं परं वपुः।
यतोऽस्ति तेन सर्वोऽयमध्वा षड्विध उच्यते॥३६॥

Tatra kriyābhāsanaṁ yatso'dhvā kālāhva ucyate|
Varṇamantrapadābhikhyamatrāste'dhvatrayaṁ sphuṭam||34||
Yastu mūrtyavabhāsāṁśaḥ sa deśādhvā nigadyate|
Kalātattvapurābhikhyamantarbhūtamiha trayam||35||
Trikadvaye'tra pratyekaṁ sthūlaṁ sūkṣmaṁ paraṁ vapuḥ|
Yato'sti tena sarvo'yamadhvā ṣaḍvidha ucyate||36||

Of those (two manifestations --of form and activity--) (tatra), the manifestation of activity (kriyā-ābhāsanam yad) is said to be (ucyate) the course of time (saḥ adhvā kāla-āhvaḥ). Here (atra) does clearly stand (āste.... sphuṭam) a group of three courses (adhva-trayam) known as letters, words and sentences (varṇa-mantra-pada-abhikhyam).

However (tu), the portion related to the manifestation of the form (yaḥ... mūrti-avabhāsa-aṁśaḥ) is called (nigadyate) the course of space (deśa-adhvā). Here (iha), a group of three (courses) (trayam) known as primeval powers, categories and worlds (kalā-tattva-purā-abhikhyam) (is) included (antarbhūtam).

Here (atra), in each (pratyekam) of the two triads --i.e. in the course of time and in the course of space-- (trika-dvaye), since (yatas) there is (asti) a form (vapus) (which is) gross (sthūlam), subtle (sūkṣmam) (and) supreme (param), therefore (tena) all (sarvam) this (ayam) course (adhvā) is said to be (ucyate) sixfold (ṣaḍvidhaḥ)||34-36||


षड्विधादध्वनः प्राच्यं यदेतत्त्रितयं पुनः।
एष एव स कालाध्वा प्राणे स्पष्टं प्रतिष्ठितः॥३७॥

तत्तवमध्यस्थितात्कालादन्योऽयं काल उच्यते।
एष कालो हि देवस्य विश्वाभासनकारिणी॥३८॥
क्रियाशक्तिः समस्तानां तत्त्वानां च परं वपुः।
एतदीश्वरतत्त्वं तच्छिवस्य वपुरुच्यते॥३९॥
उद्रिक्ताभोगकार्यात्मविश्वैकात्म्यमिदं यतः।
एतदीश्वररूपत्वं परमात्मनि यत्किल॥४०॥
तत्प्रमातरि मायीये कालतत्त्वं निगद्यते।
शिवादिशुद्धविद्यान्तं यच्छिवस्य स्वकं वपुः॥४१॥
तदेव पुंसो मायादिरागान्तं कञ्चुकीभवेत्।
अनाश्रितं यतो माया कलाविद्ये सदाशिवः॥४२॥
ईश्वरः कालनियती सद्विद्या राग उच्यते।
अनाश्रितः शून्यमाता बुद्धिमाता सदाशिवः॥४३॥
ईश्वरः प्राणमाता च विद्या देहप्रमातृता।
अनाश्रयो हि शून्यत्वं ज्ञानमेव हि बुद्धिता॥४४॥
विश्वात्मता च प्राणत्वं देहे वेद्यैकतानता।
तेन प्राणपथे विश्वाकलनेयं विराजते॥४५॥
येन रूपेण तद्वच्मः सद्भिस्तदवधीयताम्।
द्वादशान्तावधावस्मिन्देहे यद्यपि सर्वतः॥४६॥
ओतप्रोतात्मकः प्राणस्तथापीत्थं न सुस्फुटः।
यत्नो जीवनमात्रात्मा तत्परश्च द्विधा मतः॥४७॥
संवेद्यश्चाप्यसंवेद्यो द्विधेत्थं भिद्यते पुनः।
स्फुटास्फुटत्वाद्द्वैविध्यं प्रत्येकं परिभावयेत्॥४८॥

Ṣaḍvidhādadhvanaḥ prācyaṁ yadetattritayaṁ punaḥ|
Eṣa eva sa kālādhvā prāṇe spaṣṭaṁ pratiṣṭhitaḥ||37||
Tattavamadhyasthitātkālādanyo'yaṁ kāla ucyate|
Eṣa kālo hi devasya viśvābhāsanakāriṇī||38||
Kriyāśaktiḥ samastānāṁ tattvānāṁ ca paraṁ vapuḥ|
Etadīśvaratattvaṁ tacchivasya vapurucyate||39||
Udriktābhogakāryātmaviśvaikātmyamidaṁ yataḥ|
Etadīśvararūpatvaṁ paramātmani yatkila||40||
Tatpramātari māyīye kālatattvaṁ nigadyate|
Śivādiśuddhavidyāntaṁ yacchivasya svakaṁ vapuḥ||41||
Tadeva puṁso māyādirāgāntaṁ kañcukībhavet|
Anāśritaṁ yato māyā kalāvidye sadāśivaḥ||42||
Īśvaraḥ kālaniyatī sadvidyā rāga ucyate|
Anāśritaḥ śūnyamātā buddhimātā sadāśivaḥ||43||
Īśvaraḥ prāṇamātā ca vidyā dehapramātṛtā|
Anāśrayo hi śūnyatvaṁ jñānameva hi buddhitā||44||
Viśvātmatā ca prāṇatvaṁ dehe vedyaikatānatā|
Tena prāṇapathe viśvākalaneyaṁ virājate||45||
Yena rūpeṇa tadvacmaḥ sadbhistadavadhīyatām|
Dvādaśāntāvadhāvasmindehe yadyapi sarvataḥ||46||
Otaprotātmakaḥ prāṇastathāpītthaṁ na susphuṭaḥ|
Yatno jīvanamātrātmā tatparaśca dvidhā mataḥ||47||
Saṁvedyaścāpyasaṁvedyo dvidhetthaṁ bhidyate punaḥ|
Sphuṭāsphuṭatvāddvaividhyaṁ pratyekaṁ paribhāvayet||48||

Nevertheless (punar), out of the sixfold course (ṣaḍvidhāt adhvanaḥ), (there is) this (etad) triad (tritayam) which (yad) is situated in front --viz. the triad constituted by letters, words and sentences-- (prācyam). This very (eṣaḥ eva saḥ) course of time (kālādhvā) (is) evidently (spaṣṭam) resting on (pratiṣṭhitaḥ) the vital energy --i.e. in apāna, etc.-- (prāṇe).

This (ayam) time (kālaḥ) is said to be (ucyate) other than (anyaḥ) the time which resides in middle of the categories (tattava-madhya-sthitāt kālāt). This (eṣaḥ) time (kālaḥ) (is) indeed (hi) the Power of Action (kriyā-śaktiḥ) of the Lord (devasya) —the one which brings about the manifestation of the universe (viśva-ābhāsana-kāriṇī) and (ca) which is the supreme form --i.e. the place of origin-- (param vapus) of all the categories (samastānām tattvānām). Therefore (tad), this (etad) category called Īśvara (īśvara-tattvam) is said to be (ucyate) the form (vapus) of Śiva (śivasya), because (yatas) (there is) this (idam) identity with the universe which contains an excessive Delight and whose nature is to be an effect --i.e. the conviction here is 'Idamaham' or 'This is Me'-- (udrikta-ābhoga-kārya-ātma-viśva-ekātmyam).

This (etad) whose nature is certainly Īśvara (īśvara-rūpatvam... yad kila) in the Supreme Self (parama-ātmani), it is called (tad... nigadyate) the Kāla category --i.e. 'time' in the category 10-- (kāla-tattvam) in the Māyāpramātā (pramātari māyīye).

That (tad eva) very form (svakam vapus) of Śiva (śiva) which (yad) starts with Śiva --category 1-- and ends in Śuddhavidyā --also called Sadvidyā, category 5-- (śiva-ādi-śuddhavidyā-antam) becomes the Kañcuka-s or Sheaths (kañcukī-bhavet) of the Puruṣa --category 12-- (puṁsaḥ), beginning with Māyā --category 6-- and ending with Rāga --category 9 in general, but here Abhinavagupta seems to be putting it in the eleventh position-- (māyā-ādi-rāga-antam). As a result (yatas), Anāśritaśiva --a phase between Śakti (category 2) and Sadāśiva (category 3), which is devoid of support-- (anāśritam) (is) Māyā (māyā), Sadāśiva (sadāśivaḥ) (is) Kalā and Vidyā --generally, categories 7 and 8, respectively-- (kalā-vidye), Īśvara (īśvaraḥ) (is) Kāla and Niyati --generally categories 10 and 11-- (kāla-niyatī) (and) Sadvidyā --category 5-- (sadvidyā) is said to be (ucyate) Rāga --generally category 9, but here looks like 11-- (rāgaḥ).

Anāśritaśiva (anāśritaḥ) (is) the knower of the void (śūnya-mātā), Sadāśiva (sadāśivaḥ) (is) the knower of the intellect (buddhi-mātā), Īśvara (īśvaraḥ) (is) the knower of the vital energy (prāṇa-mātā), and (ca) Sadvidyā (vidyā) (is) the knower --lit. the state of the knower-- of the body (deha-pramātṛtā).

Lack of support --in Anāśritaśiva-- (anāśrayaḥ) (is) certainly (hi) the state of void (śūnyatvam), Knowledge --since in Sadāśiva there is predominance of Power of Knowledge-- (jñānam eva) (is) undoubtedly (hi) the state of the intellect (buddhitā), and (ca) universality --since there is an outward expansion-- (viśva-ātmatā) (is) the state of the vital energy (prāṇatvam), (and) with reference to the body (dehe) (there is) a close attention to the knowables (due to an intense attachment to that) (vedya-ekatānatā).

On that account (tena), we therefore say --or 'I therefore say'-- (tad vacmaḥ) (now) in what form (yena rūpeṇa) this (iyam) universality --lit. impelling everywhere-- (viśvākalanā) shines (virājate) on the path of the vital energy (prāṇa-pathe). The wise should pay attention to it (sadbhiḥ tad avadhīyatām)!

Even if (yadi api) the vital energy (prāṇaḥ) is the weft and warp (ota-prota-ātmakaḥ) everywhere (sarvatas) in this body (asmin dehe) up to dvādaśānta --in the crown of the head-- (dvādaśānta-avadhau), even so (tathā api) it is not totally evident (na susphuṭaḥ) that it is like this (ittham).

The vibration of the vital energy --lit. effort-- (yatnaḥ) is considered (mataḥ) to be twofold (dvidhā): (1) Having to do with life only (jīvana-mātra-ātmā), and (ca) (2) Being devoted to That --i.e. being connected with the Will of the Lord-- (tad-paraḥ). (In other words, the effort is) conscious (saṁvedyaḥ) and (ca) unconscious (asaṁvedyaḥ). (This dyad) is thus divided (ittham bhidyate) into two (dvidhā) again (punar), according to its being evident or not (sphuṭa-asphuṭatvāt). (In turn,) each of these --i.e. these four aspects of the vital energy-- (pratyekam) contains (paribhāvayet) (other) two (dvaividhyam) --totaling eight aspects--||37-48||

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 Stanzas 49 to 50

संवेद्यजीवनाभिख्यप्रयत्नस्पन्दसुन्दरः।
प्राणः कन्दात्प्रभृत्येव तथाप्यत्र न सुस्फुटः॥४९॥

कन्दाधारात्प्रभृत्येव व्यवस्था तेन कथ्यते।
स्वच्छन्दशास्त्रे नाडीनां वाय्वाधारतया स्फुटम्॥५०॥

Saṁvedyajīvanābhikhyaprayatnaspandasundaraḥ|
Prāṇaḥ kandātprabhṛtyeva tathāpyatra na susphuṭaḥ||49||
Kandādhārātprabhṛtyeva vyavasthā tena kathyate|
Svacchandaśāstre nāḍīnāṁ vāyvādhāratayā sphuṭam||50||

The prāṇa (prāṇaḥ), as the beautiful vibration which is an effort known as vital or conscious (saṁvedya-jīvana-abhikhya-prayatna-spanda-sundaraḥ) (and) which starts from Kanda (kandāt prabhṛti eva), (is) even so (tathā api) not very evident (na su-sphuṭaḥ) here (atra).

On that account --i.e. because the vital energy is conscious-- (tena), in the scripture called Svacchandatantra (svacchanda-śāstre), the firm basis (vyavasthā) of the subtle channels (nāḍīnām) which are clearly the support for the vital air (vāyu-ādhāratayā sphuṭam) is said (kathyate) to start from the support called Kanda (kandāt prabhṛti eva)||49-50||

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 Stanzas 51 to 60

तत्रापि तु प्रयत्नोऽसौ न संवेद्यतया स्थितः।
वेद्ययत्नात्तु हृदयात्प्राणचारो विभज्यते॥५१॥

Tatrāpi tu prayatno'sau na saṁvedyatayā sthitaḥ|
Vedyayatnāttu hṛdayātprāṇacāro vibhajyate||51||

But (tu) even (api) there --i.e. in the support called Kanda-- (tatra), that (asau) vibration of the vital energy --lit. effort-- (prayatnaḥ) is not conscious (na saṁvedyatayā sthitaḥ). However (tu), the movement of the vital energy (prāṇa-cāraḥ) is divided (into tuṭi-s) (vibhajyate) from the heart (hṛdayāt) by means of a conscious effort --viz. connected with the Will-- (vedya-yatnāt)||51||


प्रभोः शिवस्य या शक्तिर्वामा ज्येष्ठा च रौद्रिका।
सतदन्यतमावात्मप्राणौ यत्नविधायिनौ॥५२॥

Prabhoḥ śivasya yā śaktirvāmā jyeṣṭhā ca raudrikā|
Satadanyatamāvātmaprāṇau yatnavidhāyinau||52||

Self and vital energy (ātma-prāṇau) make the effort --i.e. create the vibration of the vital energy-- (yatna-vidhāyinau) while connected with one of the many (powers) of His (sa-tad-anyatamau), (such as) the power(s) (yā śaktiḥ) of the Lord (prabhoḥ) —i.e. of Śiva (śivasya)(known as) Vāmā (vāmā), Jyeṣṭhā (jyeṣṭhā) and (ca) Raudrikā (raudrikā)||52||


प्रभुशक्तिः क्वचिन्मुख्या यथाङ्गमरुदीरणे।
आत्मशक्तिः क्वचित्कन्दसङ्कोचस्पन्दने यथा॥५३॥
प्राणशक्तिः क्वचित्प्राणचारे हार्दे यथा स्फुटम्।
त्रयं द्वयं वा मुख्यं स्याद्योगिनामवधानिनाम्॥५४॥

Prabhuśaktiḥ kvacinmukhyā yathāṅgamarudīraṇe|
Ātmaśaktiḥ kvacitkandasaṅkocaspandane yathā||53||
Prāṇaśaktiḥ kvacitprāṇacāre hārde yathā sphuṭam|
Trayaṁ dvayaṁ vā mukhyaṁ syādyogināmavadhāninām||54||

Somewhere (kvacid) the Power of the Lord (prabhu-śaktiḥ) (is) the main one (mukhyā), as for example (yathā) in the movement of the vital air in (certain parts of) the body --such as the movement of the eyes-- (aṅga-marut-īraṇe). Somewhere (kvacid) the power of the Self (ātma-śaktiḥ) (is the main one,) as for example (yathā) in the contraction and expansion of Kanda (kanda-saṅkoca-spandane). Somewhere (kvacid) the power of the vital energy (prāṇa-śaktiḥ) (is the main one,) as for example (yathā) clearly (sphuṭam) in the movement of the vital energy in the heart (prāṇa-cāre hārde). For attentive yogī-s (yoginām avadhāninām), the three (trayam) or (at least) (vā) two (dvayam) are (syāt) the main ones (mukhyam)||53-54||


अवधानाददृष्टांशाद्बलवत्त्वादथेरणात्।
विपर्ययोऽपि प्राणात्मशक्तीनां मुख्यतां प्रति॥५५॥

Avadhānādadṛṣṭāṁśādbalavattvādatheraṇāt|
Viparyayo'pi prāṇātmaśaktīnāṁ mukhyatāṁ prati||55||

Through attention (avadhānāt), through the force of impressions of other births (adṛṣṭa-aṁśāt), through assiduous practice and exertion (balavattvāt) and through agitation (atha īraṇāt), (there is) even a transposition (viparyayaḥ api) of the powers of (the Lord), of the vital energy and of the Self (prāṇa-ātma-śaktīnām) with regard to (prati) preeminence (mukhyatām)||55||


वामा संसारिणामीशा प्रभुशक्तिर्विधायिनी।
ज्येष्ठा तु सुप्रबुद्धानां बुभुत्सूनां च रौद्रिका॥५६॥

Vāmā saṁsāriṇāmīśā prabhuśaktirvidhāyinī|
Jyeṣṭhā tu suprabuddhānāṁ bubhutsūnāṁ ca raudrikā||56||

The Mistress (īśā), i.e. the Power of the Lord (prabhu-śaktiḥ) which causes (the vibration of the vital energy) (vidhāyinī) (is) Vāmā (vāmā) in the case of the ones who are transmigrating in Saṁsāra (saṁsāriṇām). But (tu) (She is) Jyeṣṭhā (jyeṣṭhā) in the case of the ones who are perfectly awakened (suprabuddhānām), and (ca) Raudrikā (raudrikā) in the case of the ones who are desirous to learn --there is another reading for this: 'bubhukṣūṇām', i.e. 'in the case of the ones who are desirous of enjoyments'-- (bubhutsūnām)||56||


वामा संसारवमना ज्येष्ठा शिवमयी यतः।
द्रावयित्री रुजां रौद्री रोद्ध्री चाखिलकर्मणाम्॥५७॥

Vāmā saṁsāravamanā jyeṣṭhā śivamayī yataḥ|
Drāvayitrī rujāṁ raudrī roddhrī cākhilakarmaṇām||57||

Vāmā (vāmā) (is so called) because (yatas) She emits Saṁsāra --i.e. Transmigration full of misery-- (saṁsāra-vamanā), Jyeṣṭhā (jyeṣṭhā) (because) She is full of Śiva --or 'She is identical with Śiva'-- (śiva-mayī), (and) Raudrī --i.e. Raudrikā-- (raudrī) (because) She dissolves (drāvayitrī) the pain --or sickness-- (rujām) and (ca) blocks (roddhrī) all karma-s (akhila-karmaṇām)||57||


सृष्ट्यादितत्त्वमज्ञात्वा न मुक्तो नापि मोचयेत्।
उक्तं च श्रीयोगचारे मोक्षः सर्वप्रकाशनात्॥५८॥

Sṛṣṭyāditattvamajñātvā na mukto nāpi mocayet|
Uktaṁ ca śrīyogacāre mokṣaḥ sarvaprakāśanāt||58||

(Someone) who does not know --lit. not knowing-- (ajñātvā) principles such as manifestation, etc. (sṛṣṭi-ādi-tattvam), neither (na) (is he) liberated (na muktaḥ) nor (na api) does he liberate (mocayet). (As) it has been said (uktam ca) in venerable Yogasañcāra (śrī-yogacāre): 'Liberation (mokṣaḥ) (comes) from the complete knowledge of all (sarva-prakāśanāt)'||58||


उत्पत्तिस्थितिसंहारान् ये न जानन्ति योगिनः।
न मुक्तास्ते तदज्ञानबन्धनैकाधिवासिताः॥५९॥

Utpattisthitisaṁhārān ye na jānanti yoginaḥ|
Na muktāste tadajñānabandhanaikādhivāsitāḥ||59||

The yogī-s (yoginaḥ) who (ye) do not know (na jānanti) manifestation, maintenance and withdrawal of the universe (utpatti-sthiti-saṁhārān), are not (na) liberated (muktāḥ). They (te) (are) only perfumed by the bondage of ignorance about that --i.e. about manifestation, etc.-- (tad-ajñāna-bandhana-eka-adhivāsitāḥ)||59||


सृष्ट्यादयश्च ते सर्वे कालाधीना न संशयः।
स च प्राणात्मकस्तस्मादुच्चारः कथ्यते स्फुटः॥६०॥

Sṛṣṭyādayaśca te sarve kālādhīnā na saṁśayaḥ|
Sa ca prāṇātmakastasmāduccāraḥ kathyate sphuṭaḥ||60||

And (ca) manifestation, etc. (sṛṣṭi-ādayaḥ), all of them (te sarve) depend on time (kāla-adhīnāḥ), (there is) no doubt (about it) (na saṁśayaḥ). And (ca) it --i.e. time-- (saḥ) consists of vital energy (prāṇa-ātmakaḥ). Therefore (tasmāt), the evident ascending movement of the vital energy (uccāraḥ... sphuṭaḥ) is being spoken about (here) (kathyate)||60||

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 Stanzas 61 to 75

हृदयात्प्राणचारश्च नासिक्यद्वादशान्ततः।
षट्त्रिंशदङ्गुलो जन्तोः सर्वस्य स्वाङ्गुलक्रमात्॥६१॥

Hṛdayātprāṇacāraśca nāsikyadvādaśāntataḥ|
Ṣaṭtriṁśadaṅgulo jantoḥ sarvasya svāṅgulakramāt||61||

In the case of all the living beings (jantoḥ sarvasya), the movement of the vital energy (prāṇa-cāraḥ ca), from the heart (hṛdayāt) up to the nasal dvādaśānta (nāsikya-dvādaśāntataḥ), occupies (a distance of) thirty-six fingers' breadth (ṣaṭtriṁśat-aṅgulaḥ) according to the succession of their own fingers --viz. in proportion to the size of their own fingers-- (sva-aṅgula-kramāt)||61||


क्षोदिष्ठे वा महिष्ठे वा देहे तादृश एव हि।
वीर्यमोजो बलं स्पन्दः प्राणचारः समं ततः॥६२॥

Kṣodiṣṭhe vā mahiṣṭhe vā dehe tādṛśa eva hi|
Vīryamojo balaṁ spandaḥ prāṇacāraḥ samaṁ tataḥ||62||

Such (a distance of thirty-six fingers' breadth) (tādṛśaḥ eva hi) (happens) in the smallest body (kṣodiṣṭhe... dehe) or (vā... vā) in the biggest body (mahiṣṭhe... dehe). On that account (tatas), virility (vīryam), vigor (ojas), force (balam), vibration (spandaḥ) (and) movement of the vital energy (prāṇa-cāraḥ) (are) uniform (samam)||62||


षट्त्रिंशदङ्गुले चारे यद्गमागमयुग्मकम्।
नालिकातिथिमासाब्दतत्सङ्घोऽत्र स्फुटं स्थितः॥६३॥

Ṣaṭtriṁśadaṅgule cāre yadgamāgamayugmakam|
Nālikātithimāsābdatatsaṅgho'tra sphuṭaṁ sthitaḥ||63||

In the movement (cāre) which occupies (a distance of) thirty-six (ṣaṭtriṁśat-aṅgule) (there is) a pair consisting of an ascent and a descent --i.e. this is the movement of prāṇa and apāna-- (yad gama-āgama-yugmakam). Here (atra) there is (sthitaḥ) clearly (sphuṭam) a period of twenty-four minutes, a lunar day, a month, a year and a collection of them all (nālikā-tithi-māsa-abda-tad-saṅghaḥ)||63||


तुटिः सपादाङ्गुलयुक्प्राणस्ताः षोडशोच्छ्वसन्।
निःश्वसंश्चात्र चषकः सपञ्चांशेऽङ्गुलेऽङ्गुले॥६४॥

श्वासप्रश्वासयोर्नाली प्रोक्ताहोरात्र उच्यते।
नवाङ्गुलाम्बुधितुटौ प्रहरास्तेऽब्धयो दिनम्॥६५॥
निर्गमेऽन्तर्निशेनेन्दू तयोः सन्ध्ये तुटेर्दले।
केतुः सूर्ये विधौ राहुर्भौमादेर्वारभागिनः॥६६॥
प्रहरद्वयमन्येषां ग्रहाणामुदयोऽन्तरा।
सिद्धिर्दवीयसी मोक्षोऽभिचारः पारलौकिकी॥६७॥
ऐहिकी दूरनैकट्यातिशया प्रहराष्टके।
मध्याह्नमध्यनिशयोरभिजिन्मोक्षभोगदा॥६८॥

Tuṭiḥ sapādāṅgulayukprāṇastāḥ ṣoḍaśocchvasan|
Niḥśvasaṁścātra caṣakaḥ sapañcāṁśe'ṅgule'ṅgule||64||
Śvāsapraśvāsayornālī proktāhorātra ucyate|
Navāṅgulāmbudhituṭau praharāste'bdhayo dinam||65||
Nirgame'ntarniśenendū tayoḥ sandhye tuṭerdale|
Ketuḥ sūrye vidhau rāhurbhaumādervārabhāginaḥ||66||
Praharadvayamanyeṣāṁ grahāṇāmudayo'ntarā|
Siddhirdavīyasī mokṣo'bhicāraḥ pāralaukikī||67||
Aihikī dūranaikaṭyātiśayā praharāṣṭake|
Madhyāhnamadhyaniśayorabhijinmokṣabhogadā||68||

A 'tuṭi' (tuṭiḥ) (is the time in which) the vital energy (covers) two fingers and a quarter (sa-pāda-aṅgula-yuk-prāṇaḥ). (Therefore,) they --viz. the tuṭi-s-- (tāḥ) (are) a sixteenth portion (ṣoḍaśā) (of the time taken) by exhalation and inhalation --i.e. a tuṭi lasts a quarter of a second-- (ucchvasan... niḥśvasan ca). Here (atra), a 'caṣaka' (caṣakaḥ) (amounts to) one finger and a fifth (sa-pañca-aṁśe aṅgule aṅgule).

The aforesaid (proktā) 'nālī' --a period of twenty-four minutes- (nālī) of inhalation and exhalation (śvāsa-praśvāsayoḥ) is said to be (ucyate) a day and a night (āhorātraḥ). The 'prahara-s' (praharāḥ te) (occupy) nine fingers (in space) and four tuṭi-s (in time) (nava-aṅgula-ambudhi-tuṭau). Four (of them) (abdhayaḥ) (constitute), in the exhalation (nirgame) a day (dinam), (and) in the inhalation (antar) a night (niśā). The two junctures (sandhye) of sun and moon --i.e. of prāṇa and apāna-- (ina-indū tayoḥ) (last) two halves of a tuṭi (tuṭeḥ dale).

Ketu (ketuḥ) (is) in the sun (sūrye) (and) Rāhu (rāhuḥ) (is) in the moon (vidhau). The rising (udayaḥ) of the (planet) of a day of the week such as Mars, etc. (bhauma-ādeḥ vāra-bhāginaḥ) (lasts) two prahara-s (prahara-dvayam), (while) the rising (udayaḥ) of the other planets --viz. the fifth and the sixth ones-- (anyeṣām grahāṇām) (is) in between --viz. it lasts one prahara-- (antarā).

In a group of eight prahara-s (prahara-aṣṭake) (there are seven divisions in the form of fruits:) A very distant supernatural power (siddhiḥ davīyasī), Liberation (mokṣaḥ), incantation (abhicāraḥ), (a supernatural power) relating to the next world (pāralaukikī), (a supernatural power) relating to this world (aihikī), a distant preeminence and a close preeminence (dūra-naikaṭya-atiśayā). Abhijit (abhijit), the giver of Liberation and enjoyment (mokṣa-bhoga-dā), (rises) at midday and midnight (madhyāhna-madhyaniśayoḥ)||64-68||


नक्षत्राणां तदन्येषामुदयो मध्यतः क्रमात्।
नागा लोकेशमूर्तीशा गणेशा जलतत्त्वतः॥६९॥
प्रधानान्तं नायकाश्च विद्यातत्त्वाधिनायकाः।
सकलाद्याश्च कण्ठ्योष्ठ्यपर्यन्ता भैरवास्तथा॥७०॥
शक्तयः पारमेश्वर्यो वामेशा वीरनायकाः।
अष्टावष्टौ ये य इत्थं व्याप्यव्यापकताजुषः॥७१॥
स्थूलसूक्ष्माः क्रमात्तेषामुदयः प्रहराष्टके।
दिने क्रूराणि सौम्यानि रात्रौ कर्माण्यसंशयम्॥७२॥
क्रूरता सौम्यता वाभिसन्धेरपि निरूपिता।
दिनरात्रिक्षये मुक्तिः सा व्याप्तिध्यानयोगतः॥७३॥
ते चोक्ताः परमेशेन श्रीमद्वीरावलीकुले।
सितासितौ दीर्घह्रस्वौ धर्माधर्मौ दिनक्षपे॥७४॥
क्षीयेते यदि तद्दीक्षा व्याप्त्या ध्यानेन योगतः।
अहोरात्रः प्राणचारे कथितो मास उच्यते॥७५॥

Nakṣatrāṇāṁ tadanyeṣāmudayo madhyataḥ kramāt|
Nāgā lokeśamūrtīśā gaṇeśā jalatattvataḥ||69||
Pradhānāntaṁ nāyakāśca vidyātattvādhināyakāḥ|
Sakalādyāśca kaṇṭhyoṣṭhyaparyantā bhairavāstathā||70||
Śaktayaḥ pārameśvaryo vāmeśā vīranāyakāḥ|
Aṣṭāvaṣṭau ye ya itthaṁ vyāpyavyāpakatājuṣaḥ||71||
Sthūlasūkṣmāḥ kramātteṣāmudayaḥ praharāṣṭake|
Dine krūrāṇi saumyāni rātrau karmāṇyasaṁśayam||72||
Krūratā saumyatā vābhisandherapi nirūpitā|
Dinarātrikṣaye muktiḥ sā vyāptidhyānayogataḥ||73||
Te coktāḥ parameśena śrīmadvīrāvalīkule|
Sitāsitau dīrghahrasvau dharmādharmau dinakṣape||74||
Kṣīyete yadi taddīkṣā vyāptyā dhyānena yogataḥ|
Ahorātraḥ prāṇacāre kathito māsa ucyate||75||

The rising (udayaḥ) of those other asterisms (nakṣatrāṇām tad-anyeṣām) (occurs) gradually (kramāt) in between (madhyataḥ).

The Nāga-s (nāgaḥ), the lords of the worlds and the lords of the forms (loka-īśa-mūrti-īśāḥ), the Gaṇeśa-s (gaṇeśāḥ), the leaders (nāyakāḥ) from the water category (jala-tattvataḥ) up to the Prakṛti (category) (pradhāna-antam), as well as (ca) the principal leaders of the Vidyā category (vidyā-tattva-adhi-nāyakāḥ), together with (ca) the Bhairava-s (bhairavāḥ) who start in the Sakala-s (sakala-ādyāḥ) (and) end in the Kaṇṭhyoṣṭhya-s (kaṇṭhyoṣṭhya-paryantā), and (tathā) the powers (śaktayaḥ) of the Supreme Lord (pārama-īśvaryaḥ), the Vāmeśa-s (vāmeśāḥ) (and) the leaders of the heroes (vīra-nāyakāḥ)... in eight prahara-s (prahara-aṣṭake) (there is) their rising (teṣām udayaḥ), eight by eight (aṣṭau aṣṭau ye ye), (where) the subtle (entities) penetrate the gross ones (vyāpya-vyāpakatā-juṣaḥ... sthūla-sūkṣmāḥ) gradually (kramāt) in this way (ittham).

Undoubtedly (asaṁśayam), rituals (karmāṇi) (performed) during the day (dine) (are) inauspicious (krūrāṇi) (while the ones performed) during the night (rātrau) (are) auspicious (saumyāni). Inauspiciousness (krūratā) or (vā) auspiciousness (saumyatā) (is) also (api) determined or defined (nirūpitā) according to the intention (abhisandheḥ).

In the destruction of day and night --i.e. in the junctures of day and night-- (dina-rātri-kṣaye), (there is) Liberation (muktiḥ sā) by means of pervasion, meditation or yoga (vyāpti-dhyāna-yogataḥ). They --viz. pervasion, meditation, etc.-- (te ca) have been mentioned (uktāḥ) by the Supreme Lord (parama-īśena) in venerable Vīrāvalīkula (śrīmat-vīrāvalīkule):

If (yadi) white and non-white (sita-asitau), long and short (dīrgha-hrasvau), dharma and adharma (dharma-adharmau) (and) day and night (dina-kṣape) are destroyed (kṣīyete), then (tad) (there is) initiation (dīkṣā) by means of pervasion, meditation (or) yoga (vyāptyā dhyānena yogataḥ).

Day and night (ahorātraḥ) in the movement of the vital energy (prāṇa-cāre) have been explained --lit. said-- (kathitaḥ). (Now,) the month (māsaḥ) is described (ucyeta)||69-75||

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 Stanzas 76 to 86

दिनं कृष्णो निशा शुक्लः पक्षौ कर्मसु पूर्ववत्।
याः षोडशोक्तास्तिथयस्तासु ये पूर्वपश्चिमे॥७६॥
तयोस्तु विश्रमोऽर्धेऽर्धे तिथयः पञ्चदशेतराः।
सपादे द्व्यङ्गुले तिथ्या अहोरात्रो विभज्यते॥७७॥
प्रकाशविश्रमवशात्तावेव हि दिनक्षपे।
संवित्प्रतिक्षणं यस्मात्प्रकाशानन्दयोगिनी॥७८॥
तौ क्लृप्तौ यावति तया तावत्येव दिनक्षपे।
यावत्येव हि संवित्तिरुदितोदितसुस्फुटा॥७९॥
तावानेव क्षणः कल्पो निमेषो वा तदस्त्वपि।
यावानेवोदयो वित्तेर्वेद्यैकग्रहतत्परः॥८०॥
तावदेवास्तमयनं वेदितृस्वात्मचर्वणम्।
वेद्ये च बहिरन्तर्वा द्वये वाथ द्वयोज्झिते॥८१॥
सर्वथा तन्मयीभूतिर्दिनं वेत्तृस्थता निशा।
वेदिता वेद्यविश्रान्तो वेत्ता त्वन्तर्मुखस्थितिः॥८२॥
पुरा विचारयन्पश्चात्सत्तामात्रस्वरूपकः।
जाग्रद्वेदितृता स्वप्नो वेत्तृभावः पुरातनः॥८३॥
परः सुप्तं क्षये रात्रिदिनयोस्तुर्यमद्वयम्।
कदाचिद्वस्तुविश्रान्तिसाम्येनात्मनि चर्वणम्॥८४॥
वेद्यवेदकसाम्यं तत् सा रात्रिदिनतुल्यता।
वेद्ये विश्रान्तिरधिका दिनदैर्घ्याय तत्र तु॥८५॥
न्यूना स्यात्स्वात्मविश्रान्तिर्विपरीते विपर्ययः।
स्वात्मौत्सुक्ये प्रबुद्धे हि वेद्यविश्रान्तिरल्पिका॥८६॥

Dinaṁ kṛṣṇo niśā śuklaḥ pakṣau karmasu pūrvavat|
Yāḥ ṣoḍaśoktāstithayastāsu ye pūrvapaścime||76||
Tayostu viśramo'rdhe'rdhe tithayaḥ pañcadaśetarāḥ|
Sapāde dvyaṅgule tithyā ahorātro vibhajyate||77||
Prakāśaviśramavaśāttāveva hi dinakṣape|
Saṁvitpratikṣaṇaṁ yasmātprakāśānandayoginī||78||
Tau kḷptau yāvati tayā tāvatyeva dinakṣape|
Yāvatyeva hi saṁvittiruditoditasusphuṭā||79||
Tāvāneva kṣaṇaḥ kalpo nimeṣo vā tadastvapi|
Yāvānevodayo vittervedyaikagrahatatparaḥ||80||
Tāvadevāstamayanaṁ veditṛsvātmacarvaṇam|
Vedye ca bahirantarvā dvaye vātha dvayojjhite||81||
Sarvathā tanmayībhūtirdinaṁ vettṛsthatā niśā|
Veditā vedyaviśrānto vettā tvantarmukhasthitiḥ||82||
Purā vicārayanpaścātsattāmātrasvarūpakaḥ|
Jāgradveditṛtā svapno vettṛbhāvaḥ purātanaḥ||83||
Paraḥ suptaṁ kṣaye rātridinayosturyamadvayam|
Kadācidvastuviśrāntisāmyenātmani carvaṇam||84||
Vedyavedakasāmyaṁ tat sā rātridinatulyatā|
Vedye viśrāntiradhikā dinadairghyāya tatra tu||85||
Nyūnā syātsvātmaviśrāntirviparīte viparyayaḥ|
Svātmautsukye prabuddhe hi vedyaviśrāntiralpikā||86||

The day (dinam) (is) the dark fortnight (kṛṣṇaḥ) (while) the night (niśā) (is) the bright one (śuklaḥ). The two halves of the lunar month (pakṣau) (remain) as before --viz. as in the case of day and night-- (pūrva-vat) with reference to the rituals (karmasu). The first and last (tuṭi) (ye pūrva-paścime) among those --viz. among the sixteen tuṭi-s forming a whole breathing in and out-- (tāsu) (are) the lunar days (tithayaḥ) which are said, (whether in the flow of prāṇa or in the flow of apāna), to be a sixteenth portion (yāḥ ṣoḍaśa-uktāḥ). Of those --i.e. of the first and last tuṭi-- (tayoḥ tu), the repose (viśramaḥ) (occupies) half of a tuṭi and half of a tuṭi (in the movement of prāṇa and in the movement of apāna) (ardhe ardhe). The other fifteen (tuṭi-s) (pañcadaśa itarāḥ) (are the fifteen) lunar days (tithayaḥ).

A lunar day --lit. in the form of a lunar day-- (tithyā) (lasting for the time to cover a distance of) two fingers and a quarter (sa-pāde dvi-aṅgule) constitutes a day and a night (ahorātraḥ), (and) is divided (vibhayate) (into Light --which is Supremacy-- and Repose --which is Bliss--). They (tau eva hi) (are called so, i.e.) day and night (dina-kṣape), on account of (their being) Light and Repose (prakāśa-viśrama-vaśāt).

Since (yasmāt) Consciousness (saṁvid) (is) at every moment (pratikṣaṇam) a Yoginī consisting in Light and Bliss (prakāśa-ānanda-yoginī), so long (tāvati eva) (they both will remain) as day and night (dina-kṣape) as long as (yāvati) those two (tau) are invented (kḷptau) by Her --i.e. by Consciousness-- (tayā).

While (yāvati eva hi) Consciousness (saṁvittiḥ) is very clearly more and more active --i.e. in ascent-- (udita-udita-su-sphuṭā), a day --lit. the one which is so long-- (tāvān eva) (can last) an instant (kṣaṇaḥ), a kalpa --viz. the day of Brahmā, i.e. 4,320,000,000 human years-- (kalpaḥ) or (vā) a twinkling of the eye (nimeṣaḥ). Let that be (so) (tad astu api)!

(While) such an emergence (yāvān eva udayaḥ) of Consciousness (vitteḥ), which --i.e. the emergence of Consciousness-- is only dedicated to perceiving objects (vedya-eka-graha-tatparaḥ), during that time (tāvat eva) (there is) a sunset (for the object) --viz. there is an act of making the object subordinate-- (astamayanam). (In a nutshell, there is) a repose in one's own Self as the veditā --knower who is extroverted-- (veditṛ-sva-ātma-carvaṇam).

With regard to the knowable (vedye ca), (it may be) external (bahis) or (vā) internal (antar), or (vā) both (dvaye), or else (atha) free from both (dvaya-ujjhite). The day (dinam) (is) in every way (sarvathā) an identification with it --viz. with the knowable or object-- (tad-mayībhūtiḥ), (while) the night (niśā) (is) an abiding in the vettā --knower who is introverted-- (vettṛ-sthatā).

The veditā --knower who is extroverted-- (veditā) rests in the knowable (vedya-viśrāntaḥ), but (tu) the vettā --knower who is introverted-- (vettā) remains in a state of introversion (antarmukha-sthitiḥ). At first (purā), (with respect to the vettā or knower who is introverted,) he ponders (vicārayan), (and) afterward (paścāt) he remains in his essential nature which is only Sattā --Being or Existence-- (sattā-mātra-svarūpakaḥ).

Wakefulness (jāgrat) (is) the state of the veditā --knower who is extroverted-- (veditṛtā), (while) dreaming (svapnaḥ) (is) the first (purātanaḥ) state of the vettā --knower who is introverted-- (vettṛ-bhāvaḥ). The other (state of a vettā) (paraḥ) (is) deep sleep (suptam). (Finally,) in the dissolution (kṣaye) of night and day (rātri-dinayoḥ), (there is) the non-dual (advayam) Fourth State (turyam).

Sometimes (kadācid) (there is) a rest (carvaṇam) in the Self (ātmani) uniformly with a rest in the object (vastu-viśrānti-sāmyena). The uniformity of knowable and knower (vedya-vedaka-sāmyam tad) (is) uniformity of day and night (sā rātri-dina-tulyatā).

(When) the repose (viśrāntiḥ) in the knowable (vedye) (is) predominant (adhikā), then (tatra tu) that makes the day longer (dina-dairghyāya), (and) the repose in one's own Self (sva-ātma-viśrāntiḥ) becomes (syāt) lessened (nyūnā). In the opposite situation (viparīte) (there is) a transposition (viparyayaḥ), i.e. when a strong desire for resting in one's own Self awakens (sva-ātma-autsukye prabuddhe hi), (then) the repose in the knowable (vedya-viśrāntiḥ) (becomes) lessened (alpikā)||76-86||

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 Stanzas 87 to 96

इत्थमेव दिवारात्रिन्यूनाधिक्यक्रमं वदेत्।
यथा देहेष्वहोरात्रन्यूनाधिक्यादि नो समम्॥८७॥

तथा पुरेष्वपीत्येवं तद्विशेषेण नोदितम्।
श्रीत्रैयम्बकसन्तानवितताम्बरभास्करः॥८८॥
दिनरात्रिक्रमं मे श्रीशम्भुरित्थमपप्रथत्।
श्रीसन्तानगुरुस्त्वाह स्थानं बुद्धाप्रबुद्धयोः॥८९॥
हृद आरभ्य यत्तेन रात्रिन्दिवविभाजनम्।
तदसत्सितपक्षेऽन्तः प्रवेशोल्लासभागिनि॥९०॥
अबुद्धस्थानमेवैतद्दिनत्वेन कथं भवेत्।
अलं वानेन नेदं वा मम प्राङ्मतमत्सरः॥९१॥
हेये तु दर्शिते शिष्याः सत्पथैकान्तदर्शिनः।
व्याख्यातः कृष्णपक्षो यस्तत्र प्राणगतः शशी॥९२॥
आप्यायनात्मनैकैकां कलां प्रतितिथि त्यजेत्।
द्वादशान्तसमीपे तु यासौ पञ्चदशी तुटिः॥९३॥
सामावस्यात्र स क्षीणश्चन्द्रः प्राणार्कमाविशेत्।
उक्तं श्रीकामिकायां च नोर्ध्वेऽधः प्रकृतिः परा।
अर्धार्धे क्रमते माया द्विखण्डा शिवरूपिणी॥९४॥
चन्द्रसूर्यात्मना देहं पूरयेत्प्रविलापयेत्।
अमृतं चन्द्ररूपेण द्विधा षोडशधा पुनः॥९५॥
पिवन्ति च सुराः सर्वे दशपञ्च पराः कलाः।
अमा शेषगुहान्तःस्थामावास्या विश्वतर्पिणी॥९६॥

Itthameva divārātrinyūnādhikyakramaṁ vadet|
Yathā deheṣvahorātranyūnādhikyādi no samam||87||
Tathā pureṣvapītyevaṁ tadviśeṣeṇa noditam|
Śrītraiyambakasantānavitatāmbarabhāskaraḥ||88||
Dinarātrikramaṁ me śrīśambhuritthamapaprathat|
Śrīsantānagurustvāha sthānaṁ buddhāprabuddhayoḥ||89||
Hṛda ārabhya yattena rātrindivavibhājanam|
Tadasatsitapakṣe'ntaḥ praveśollāsabhāgini||90||
Abuddhasthānamevaitaddinatvena kathaṁ bhavet|
Alaṁ vānena nedaṁ vā mama prāṅmatamatsaraḥ||91||
Heye tu darśite śiṣyāḥ satpathaikāntadarśinaḥ|
Vyākhyātaḥ kṛṣṇapakṣo yastatra prāṇagataḥ śaśī||92||
Āpyāyanātmanaikaikāṁ kalāṁ pratitithi tyajet|
Dvādaśāntasamīpe tu yāsau pañcadaśī tuṭiḥ||93||
Sāmāvasyātra sa kṣīṇaścandraḥ prāṇārkamāviśet|
Uktaṁ śrīkāmikāyāṁ ca nordhve'dhaḥ prakṛtiḥ parā|
Ardhārdhe kramate māyā dvikhaṇḍā śivarūpiṇī||94||
Candrasūryātmanā dehaṁ pūrayetpravilāpayet|
Amṛtaṁ candrarūpeṇa dvidhā ṣoḍaśadhā punaḥ||95||
Pivanti ca surāḥ sarve daśapañca parāḥ kalāḥ|
Amā śeṣaguhāntaḥsthāmāvāsyā viśvatarpiṇī||96||

(Śiva, in venerable Vīrāvalīkula,) describes (vadet) in this way (ittham) the sequence of predominance and diminution of day and night (divārātri-nyūna-ādhikya-kramam).

Just as (yathā) the lessening, preeminence, etc. of day and night (ahorātra-nyūna-ādhikya-ādi) in the bodies (deheṣu) is not (na) uniform (samam), so (tathā) (it is not uniform) with regard to the worlds too (pureṣu api). Thus (iti evam), that (explanation with reference to the worlds) (tad) has not been specially said (here) (viśeṣeṇa na uditam) --i.e. the teachings were only related to the bodies--.

Glorious Śambhunātha (śrī-śambhuḥ) —the Sun in the vast sky of the spiritual lineage of venerable Tryambaka (śrī-traiyambaka-santāna-vitata-ambara-bhāskaraḥ)— thus (ittham) revealed (apaprathat) the sequence of day and night (dina-rātri-kramam) to me (me).

But (tu) (one) Guru of the venerable spiritual lineage (śrī-santāna-guru) said (āha) that the division of day and night (rātrindiva-vibhājanam) (was caused) by the place (sthānam... tena) of awakened and unawakened (buddha-aprabuddhayoḥ), beginning (ārabhya) from the heart (hṛdaḥ). That (tad) (is) not true (asat). Within (antar) the bright fortnight (sita-pakṣe) which has the splendor of penetration --it refers to inhalation-- (praveśa-ullāsa-bhāgini), how (katham) could this place of the unawakened exist (abuddha-sthānam eva etad) as a day (dinatvena)? Enough (alam) of this (vā anena)! This (idam) is not (na... vā) hostility on my part toward a previous opinion (mama prāk-mata-matsaraḥ)! Anyway (tu), when that which is to be avoided is shown (heye... darśite), the disciples (śiṣyāḥ) perceive exclusively the true path (sat-patha-ekānta-darśinaḥ).

There (tatra), (in) the dark fortnight (kṛṣṇa-pakṣaḥ) which has been explained (vyākhyātaḥ), the moon (śaśī), situated in prāṇa (prāṇa-gataḥ) (and) having a nourishing nature (āpyāyana-ātmanā), leaves (tyajet) a single (ekaikām) portion (of it) (kalām) every lunar day (prati-tithi). Here (atra), (in) that fifteenth (asau pañcadaśī) tuṭi (tuṭiḥ) of the new moon (sa-āmāvasyā), which is near dvādaśānta --i.e. bahirdvādaśānta or external dvādaśānta-- (dvādaśānta-samīpe tu), the waning moon (kṣīṇaḥ candraḥ) enters into (āviśet) the sun of prāṇa (prāṇa-arkam).

It has been declared (uktam... ca) in venerable Kāmikā (śrī-kāmikāyām), that the supreme (parā) Prakṛti --i.e. Consciousness assuming the manifestation of the universe-- (prakṛtiḥ) (which is) Māyā --which firstly springs up as vital energy and which is (always) occupied with veiling one's own essential nature-- (māyā) —which (additionally) has two portions (dvi-khaṇḍā) (and) is of the nature of Śiva (śiva-rūpiṇī)— does not (na) go (kramate) up and down (ūrdhve adhas) partially through the right and left subtle channels --lit. in halves-- (ardha-ardhe), (but She rather), in the form of moon and sun (candra-sūrya-ātmanā), fills (pūrayet) (and) dries --i.e. empties-- (pravilāpayet) the body (deham).

The Nectar (amṛtam), in the form of the moon (candra-rūpeṇa), (is) sixteenfold (ṣoḍaśadhā), (and) however (punar), twofold (dvidhā). And (ca) all (sarve) the gods (surāḥ) drink (pivanti) the other fifteen kalā-s (daśapañca parāḥ kalāḥ). Amā (amā), the One who satisfies the universe (viśva-tarpiṇī), (is) the night of the new moon which is inside the cave (of the heart) like a residue (śeṣa-guhā-antaḥstha-amā-āvāsyā)||87-96||

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 Stanzas 97 to 100

एवं कलाः पञ्चदश क्षीयन्ते शशिनः क्रमात्।
आप्यायिन्यमृताब्रूपतादात्म्यात्षोडशी न तु॥९७॥

Evaṁ kalāḥ pañcadaśa kṣīyante śaśinaḥ kramāt|
Āpyāyinyamṛtābrūpatādātmyātṣoḍaśī na tu||97||

Thus (evam), the fifteen (pañcadaśa) kalā-s (kalāḥ) of the moon (śaśinaḥ) gradually (kramāt) wane (kṣīyante), but (tu) not (na) the nourishing (āpyāyinī) sixteenth (kalā) (ṣoḍaśī), due to an identity with the water and the Nectar (amṛta-abrūpa-tādātmyāt)||97||


तत्र पञ्चदशी यासौ तुटिः प्रक्षीणचन्द्रमाः।
तदूर्ध्वगं यत्तुट्यर्धं पक्षसन्धिः स कीर्तितः॥९८॥

Tatra pañcadaśī yāsau tuṭiḥ prakṣīṇacandramāḥ|
Tadūrdhvagaṁ yattuṭyardhaṁ pakṣasandhiḥ sa kīrtitaḥ||98||

There (muestra), that (yā asau) fifteenth (pañcadaśī) tuṭi (tuṭiḥ) (is) the waning moon (prakṣīṇa-candramāḥ) --i.e. it is the place where the night of the new moon arises--. The conjunction of the fortnights --the bright and the dark ones-- (pakṣa-sandhiḥ saḥ) is said to be (kīrtitaḥ) the half of a tuṭi (tuṭi-ardham) which (yad) is above that (tad-ūrdhva-gam) --viz. it is connected with the sixteenth tuṭi--||98||


तस्माद्विश्रमतुट्यर्धादामावस्यं पुरादलम्।
परं प्रातिपदं चार्धमिति सन्धिः स कल्प्यते॥९९॥

Tasmādviśramatuṭyardhādāmāvasyaṁ purādalam|
Paraṁ prātipadaṁ cārdhamiti sandhiḥ sa kalpyate||99||

From that half of a tuṭi (whose nature is) a repose (tasmāt viśrama-tuṭi-ardhāt), the first portion --viz. a half of that half of a tuṭi-- (purā-dalam) (is) the night of the new moon (āmāvasyam). And (muestra) the other (param) half --relating to apāna-- (ardham) which is at the beginning (prātipadam) (is closely attached to the first portion). Then (iti), the conjunction (of both fortnights) (sandhiḥ saḥ) (is exactly this)||99||


तत्र प्रातिपदे तस्मिंस्तुट्यर्धार्धे पुरादलम्।
आमावस्यं तिथिच्छेदात्कुर्यात्सूर्यग्रहं विशत्॥१००॥

Tatra prātipade tasmiṁstuṭyardhārdhe purādalam|
Āmāvasyaṁ tithicchedātkuryātsūryagrahaṁ viśat||100||

There (tatra), in that half of the half of a tuṭi (tasmin tuṭi-ardha-ardhe) which is at the beginning (prātipade), the first portion (purā-dalam), (which is) the night of the new moon (āmāvasyam), due to an interruption of the lunar day (tithi-chedāt), brings about (kuryāt) (and) enters (viśat) into a solar eclipse (sūrya-graham)||100||

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 Stanzas 101 to 111

तत्रार्कमण्डले लीनः शशी स्रवति यन्मधु।
तप्तत्वात्तत्पिबेदिन्दुसहभूः सिंहिकासुतः॥१०१॥

Tatrārkamaṇḍale līnaḥ śaśī sravati yanmadhu|
Taptatvāttatpibedindusahabhūḥ siṁhikāsutaḥ||101||

There (tatra), the moon (śaśī) dissolved (līnaḥ) in the solar disk (arka-maṇḍale) oozes (sravati) Nectar (yad madhu). Since it is heated (taptatvāt), Rāhu (siṁhikāsutaḥ) —which accompanies the moon (indu-sahabhūḥ)— drinks (pibet) It --i.e. the Nectar-- (tad)||101||


अर्कः प्रमाणं सोमस्तु मेयं ज्ञानक्रियात्मकौ।
राहुर्मायाप्रमाता स्यात्तदाच्छादनकोविदः॥१०२॥
तत एव तमोरूपो विलापयितुमक्षमः।
तत्सङ्घट्टाद्वयोल्लासो मुख्यो माता विलापकः॥१०३॥

Arkaḥ pramāṇaṁ somastu meyaṁ jñānakriyātmakau|
Rāhurmāyāpramātā syāttadācchādanakovidaḥ||102||
Tata eva tamorūpo vilāpayitumakṣamaḥ|
Tatsaṅghaṭṭādvayollāso mukhyo mātā vilāpakaḥ||103||

The sun (arkaḥ) (is) pramāṇa --knowledge and means of knowledge-- (pramāṇam), (and) the moon (somaḥ) (is) meya/prameya or the knowable (meyam). Both of them consist of knowledge and action (jñāna-kriyā-ātmakau). Rāhu (rāhuḥ) is (syāt) the Māyāpramātā (māyā-pramātā) which is proficient in hiding them --viz. in hiding pramāṇa and meya or prameya-- (tad-ācchādana-kovidaḥ). For that reason --i.e. because of its being something which hides-- (tatas eva), being its form tamas or darkness (tamas-rūpaḥ), is unable to (akṣamaḥ) dissolve (vilāpayitum).

The (real) dissolver (vilāpakaḥ) (is) the main (mukhyaḥ) Pramātā or Knower --whose nature is only Supreme Consciousness-- (mātā) who is non-dual Light (advaya-ullāsaḥ) arising from the conjunction of that --of pramāṇa, prameya and pramātā-- (tad-saṅghaṭṭa-advaya-ullāsaḥ)||102-103||


अर्केन्दुराहुसङ्घट्टात्प्रमाणं वेद्यवेदकौ।
अद्वयेन ततस्तेन पुण्य एष महाग्रहः॥१०४॥

Arkendurāhusaṅghaṭṭātpramāṇaṁ vedyavedakau|
Advayena tatastena puṇya eṣa mahāgrahaḥ||104||

Due to the conjunction of sun, moon and Rāhu (arka-indu-rāhu-saṅghaṭṭāt), pramāṇa --knowledge and means of knowledge-- (pramāṇam), prameya and pramātā --lit. knowable and knower-- (vedya-vedakau) (become) non-dualistic --i.e. they become of the nature of Consciousness only-- (advayena). Therefore (tatas), this (eṣaḥ) great eclipse (mahā-grahaḥ) (is) propitious (puṇyaḥ) due to that (tena)||104||


अमावस्यां विनाप्येष सङ्घट्टश्चेन्महाग्रहः।
यथार्के मेषगे राहावश्विनीस्थेऽश्विनीदिने॥१०५॥

Amāvasyāṁ vināpyeṣa saṅghaṭṭaścenmahāgrahaḥ|
Yathārke meṣage rāhāvaśvinīsthe'śvinīdine||105||

If (ced) this (eṣaḥ) conjunction (saṅghaṭṭaḥ) (is) even (api) without (vinā) the night of the new moon (amāvasyām), the great eclipse (mahāgrahaḥ) (might take place,) for example (yathā), when the sun is in Aries (arke meṣa-ge), (or) when Rāhu is in the constellation of the Aśvi-s (rāhau aśvi-nīsthe) in the day of Aśvinī --the head of Aries or the first of the 28 constellations-- (aśvinī-dine)||105||


आमावास्यं यदा त्वर्धं लीनं प्रातिपदे दले।
प्रतिपच्च विशुद्धा स्यात्तन्मोक्षो दूरगे विधौ॥१०६॥

Āmāvāsyaṁ yadā tvardhaṁ līnaṁ prātipade dale|
Pratipacca viśuddhā syāttanmokṣo dūrage vidhau||106||

But (tu) when (yadā) half (of the tuṭi) (ardham) of the night of the new moon (āmāvāsyam) is dissolved (līnam) in the initial portion --in the portion of the first day of the bright fortnight-- (prātipade dale), the first day of this bright fortnight (pratipad ca) becomes (syāt) completely pure (viśuddhā). When the moon is distant (dūrage vidhau) (there is) the liberation of that --i.e. of the sun-- (tad-mokṣaḥ)||106||


ग्रासमोक्षान्तरे स्नानध्यानहोमजपादिकम्।
लौकिकालौकिकं भूयःफलं स्यात्पारलौकिकम्॥१०७॥

Grāsamokṣāntare snānadhyānahomajapādikam|
Laukikālaukikaṁ bhūyaḥphalaṁ syātpāralaukikam||107||

(From the performance of) ablutions, meditation, offering oblations, muttering of mantra-s, etc. (snāna-dhyāna-homa-japa-ādikam) in the gap of the swallowing and liberation (of the sun by Rāhu) (grāsa-mokṣa-antare), there are --lit. there is-- (syāt) infinite fruits (bhūyas-phalam) relating to this world, not related to this world (laukika-alaukikam) (and) related to the next world (pāralaukikam)||107||


ग्रास्यग्रासकताक्षोभप्रक्षये क्षणमाविशन्।
मोक्षभाग्ध्यानपूजादि कुर्वंश्चन्द्रार्कयोर्ग्रहे॥१०८॥

Grāsyagrāsakatākṣobhaprakṣaye kṣaṇamāviśan|
Mokṣabhāgdhyānapūjādi kurvaṁścandrārkayorgrahe||108||

(The yogī) is liberated --lit. partakes of Liberation-- (mokṣa-bhāk) who enters (āviśan) (even) for an instant (kṣaṇam), during the eclipse (grahe) of moon and sun (candra-arkayoḥ), into (the State) where the agitation of devoured and devourer --viz. prameya and pramātā-- ends (grāsya-grāsakatā-kṣobha-prakṣaye), (and) performs (kurvan) (at that moment) meditation, worship, etc. (dhyāna-pūjā-ādi)||108||


तिथिच्छेद ऋणं कासो वृद्धिर्निःश्वसनं धनम्।
अयत्नजं यत्नजं तु रेचनादथ रोधनात्॥१०९॥

Tithiccheda ṛṇaṁ kāso vṛddhirniḥśvasanaṁ dhanam|
Ayatnajaṁ yatnajaṁ tu recanādatha rodhanāt||109||

When it is not born from effort --i.e. when it is spontaneous-- (a-yatna-jam), the interruption of the lunar day (tithi-cchedaḥ) (is) ṛṇa --lit. debt-- (ṛṇam), the cough (kāsaḥ) (is) vṛddhi --lit. increase-- (vṛddhiḥ), (and) the inhalation (niḥśvasanam) (is) dhana --lit. wealth-- (dhanam). But (tu) when it is born from effort --i.e. when it is not spontaneous-- (yatna-jam), (it is carried out) by means of exhalation (recanāt) and (atha) suppression (rodhanāt) (of the breath)||109||


एवं प्राणे विशति चित्सूर्य इन्दुं सुधामयम्।
एकैकध्येन बोधांशुकलया परिपूरयेत्॥११०॥

क्रमसम्पूरणाशालिशशाङ्कामृतसुन्दराः।
तुट्यः पञ्चदशैताः स्युस्तिथयः सितपक्षगाः॥१११॥

Evaṁ prāṇe viśati citsūrya induṁ sudhāmayam|
Ekaikadhyena bodhāṁśukalayā paripūrayet||110||
Kramasampūraṇāśāliśaśāṅkāmṛtasundarāḥ|
Tuṭyaḥ pañcadaśaitāḥ syustithayaḥ sitapakṣagāḥ||111||

Thus (evam), during the inhalation --lit. when the vital energy enters-- (prāṇe viśati), the sun of Consciousness (cit-sūryaḥ) fills (paripūrayet) the moon (indum) full of nectar (sudhā-mayam) with (its) kalā(-s) shining with Consciousness (bodha-aṁśu-kalayā), one by one (ekaikadhyena).

These (etāḥ) fifteen (pañcadaśa) tuṭi-s (tuṭyaḥ), beautified by the nectar of the moon which has been gradually filled (krama-sampūraṇā-śāli-śaśāṅka-amṛta-sundarāḥ), are (syuḥ) the lunar days (tithayaḥ) contained in the bright fortnight (sita-pakṣagāḥ)||110-111||

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 Stanzas 112 to 120

अन्त्यायां पूर्णमस्तुट्यां पूर्ववत्पक्षसन्धिता।
इन्दुग्रहश्च प्रतिपत्सन्धौ पूर्वप्रवेशतः॥११२॥
ऐहिकं ग्रहणे चात्र साधकानां महाफलम्।
प्राग्वदन्यदयं मासः प्राणचारेऽब्द उच्यते॥११३॥

Antyāyāṁ pūrṇamastuṭyāṁ pūrvavatpakṣasandhitā|
Indugrahaśca pratipatsandhau pūrvapraveśataḥ||112||
Aihikaṁ grahaṇe cātra sādhakānāṁ mahāphalam|
Prāgvadanyadayaṁ māsaḥ prāṇacāre'bda ucyate||113||

In the last tuṭi-s of the full moon (antyāyām pūrṇamas-tuṭyām), (there is) the juncture of the fortnights (pakṣa-sandhitā) as before (pūrva-vat). And (ca) the lunar eclipse (indu-grahaḥ) (takes place) by means of the penetration of the previous (fortnight) (pūrva-praveśataḥ) into the juncture of the first day of the lunar fortnight (pratipad-sandhau).

In this eclipse (grahaṇe ca atra) (there is) the great fruit of this world (aihikam... mahā-phalam) for the adepts (sādhakānām). The other --i.e. the rest-- (anyat) (is) as before (prāk-vat). This (ayam) (is) one month (in the process of breathing) (māsaḥ). (Now,) one year (abdaḥ) in the movement of the vital energy (prāṇa-cāre) is described (ucyate)||112-113||


षट्सु षट्स्वङ्गुलेष्वर्को हृदयान्मकरादिषु।
तिष्ठन्माघाढिकं षट्कं कुर्यात्तच्चोत्तरायणम्॥११४॥

Ṣaṭsu ṣaṭsvaṅguleṣvarko hṛdayānmakarādiṣu|
Tiṣṭhanmāghādikaṁ ṣaṭkaṁ kuryāttaccottarāyaṇam||114||

The sun (arkaḥ), (moving) every six fingers (ṣaṭsu ṣaṭsu aṅguleṣu) from the heart (hṛdayāt), remains (tiṣṭhan) in Capricorn, etc. (makara-ādiṣu). (In this way,) it creates (kuryāt) the group of six (months) (ṣaṭkam) —constituted by Māgha, etc. (māgha-ādikam)—. That (tad ca) (is) the summer solstice --i.e. the period of the sun's progress to the north of the equator-- (uttarāyaṇam)||114||


सङ्क्रान्तित्रितये वृत्ते भुक्ते चाष्टादशाङ्गुले।
मेषं प्राप्ते रवौ पुण्यं विषुवत्पारलौकिकम्॥११५॥

Saṅkrāntitritaye vṛtte bhukte cāṣṭādaśāṅgule|
Meṣaṁ prāpte ravau puṇyaṁ viṣuvatpāralaukikam||115||

When (the sun) has enjoyed and completed the third passage --viz. every passage amounts to six fingers' breadth-- (saṅkrānti-tritaye vṛtte bhukte ca) —i.e. (when the sun has covered) eighteen fingers (aṣṭādaśa-aṅgule)—, when the sun has attained Aries (meṣam prāpte ravau), the propitious (puṇyam) equinox (viṣuvat) relating to the next world (pāralaukikam) (takes place)||115||


प्रवेशे तु तुलास्थेऽर्के तदेव विषुवद्भवेत्।
इह सिद्धिप्रदं चैतद्दक्षिणायनगं ततः॥११६॥

Praveśe tu tulāsthe'rke tadeva viṣuvadbhavet|
Iha siddhipradaṁ caitaddakṣiṇāyanagaṁ tataḥ||116||

But (tu) when the sun is in Libra (tulā-sthe arke) during the inhalation (praveśe), that (tad) also (eva) becomes (bhavet) an equinox (viṣuvat) which confers supernatural powers (siddhi-pradam) here --i.e. in this world-- (iha). This (ca etad) (is) therefore (tatas) the winter solstice --i.e. the period of the sun's progress to the south of the equator-- (dakṣiṇāyana-gam)||116||


गर्भता प्रोद्बुभूषिष्यद्भावश्चाथोद्बुभूषुता।
उद्भविष्यत्त्वमुद्भूतिप्रारम्भोऽप्युद्भवस्थितिः॥११७॥

जन्म सत्ता परिणतिर्वृद्धिर्ह्रासः क्षयः क्रमात्।
मकरादीनि तेनात्र क्रिया सूते सदृक्फलम्॥११८॥

Garbhatā prodbubhūṣiṣyadbhāvaścāthodbubhūṣutā|
Udbhaviṣyattvamudbhūtiprārambho'pyudbhavasthitiḥ||117||
Janma sattā pariṇatirvṛddhirhrāsaḥ kṣayaḥ kramāt|
Makarādīni tenātra kriyā sūte sadṛkphalam||118||

The constellations of Capricorn, etc. (makara-ādīni) (are) in due order (kramāt): (1) The state of being an embryo (garbhatā), (2) the desire to be born (prodbubhūṣiṣyat-bhāvaḥ), and (ca atha) (3) the state of being prone to be born (udbubhūṣutā), (4) the state of being about to be born (udbhaviṣyattvam), (5) the beginning of the birth (udbhūti-prārambhaḥ), and also (api) (6) the state of the birth --viz. an orientation toward birth-- (udbhava-sthitiḥ), (7) birth (janma), (8) existence (sattā), (9) transformation (pariṇatiḥ), (10) growth (vṛddhiḥ), (11) decrease (hrāsaḥ) (and) (12) destruction (kṣayaḥ). On that account (tena), the activities (kriyāḥ) here --viz. in these constellations-- (atra) produce (sūte) the proper fruit(s) (sadṛk-phalam)||117-118||


आमुत्रिके झषः कुम्भो मन्त्रादेः पूर्वसेवने।
चतुष्कं किल मीनाद्यमन्तिकं चोत्तरोत्तरम्॥११९॥
प्रवेशे खलु तत्रैव शान्तिपुष्ट्यादिसुन्दरम्।
कर्म स्यादैहिकं तच्च दूरदूरफलं क्रमात्॥१२०॥

Āmutrike jhaṣaḥ kumbho mantrādeḥ pūrvasevane|
Catuṣkaṁ kila mīnādyamantikaṁ cottarottaram||119||
Praveśe khalu tatraiva śāntipuṣṭyādisundaram|
Karma syādaihikaṁ tacca dūradūraphalaṁ kramāt||120||

Capricorn (jhaṣaḥ) (and) Aquarius (kumbhaḥ) (are auspicious with reference to) the next world (āmutrike). Regarding the first worship (pūrva-sevane) of the mantra-s, etc. (mantra-ādeḥ), the group of four (constellations) (catuṣkam) starting with Pisces (mīnādyam) (are auspicious). (All the constellations being described) until now (antikam ca) (are) increasingly more propitious (uttara-uttaram).

During inhalation (praveśe), the activity (karma) there (tatra eva) indeed (khalu) is (syāt) beautified by peace, nourishment, etc. (śānti-puṣṭi-ādi-sundaram), all of which has to do with this world (aihikam). And (ca) the fruit is gradually less important --lit. more and more remote-- (tad... dūra-dūra-phalam kramāt)||119-120||

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 Stanzas 121 to 144

निर्गमे दिनवृद्धिः स्याद्विपरीते विपर्ययः।
वर्षेऽस्मिंस्तिथयः पञ्च प्रत्यङ्गुलमिति क्रमः॥१२१॥
तत्राप्यहोरात्रविधिरिति सर्वं हि पूर्ववत्।
प्राणीये वर्ष एतस्मिन्कार्तिकादिषु दक्षतः॥१२२॥
पितामहान्तं रुद्राः स्युर्द्वादशाग्रेऽत्र भाविनः।
प्राणे वर्षोदयः प्रोक्तो द्वादशाब्दोदयोऽधुना॥१२३॥
खरसास्तिथ्य एकस्मिन्नेकस्मिन्नङ्गुले क्रमात्।
द्वादशाब्दोदये ते च चैत्राद्या द्वादशोदिताः॥१२४॥

Nirgame dinavṛddhiḥ syādviparīte viparyayaḥ|
Varṣe'smiṁstithayaḥ pañca pratyaṅgulamiti kramaḥ||121||
Tatrāpyahorātravidhiriti sarvaṁ hi pūrvavat|
Prāṇīye varṣa etasminkārtikādiṣu dakṣataḥ||122||
Pitāmahāntaṁ rudrāḥ syurdvādaśāgre'tra bhāvinaḥ|
Prāṇe varṣodayaḥ prokto dvādaśābdodayo'dhunā||123||
Kharasāstithya ekasminnekasminnaṅgule kramāt|
Dvādaśābdodaye te ca caitrādyā dvādaśoditāḥ||124||

During the exhalation (nirgame), does take place (syāt) an increase of the days (dina-vṛddhiḥ). During the opposite --i.e. during the inhalation-- (viparīte), (there is) a transposition (viparyayaḥ). In this year (varṣe asmin), (there are,) 'each finger' (prati-aṅgulam iti) a succession (kramaḥ) of five (pañca) lunar days (tithayaḥ). Right there (tatra api), all (sarvam) 'the mode(s) of day and night' (ahorātra-vidhiḥ iti) (are) certainly as before (hi pūrva-vat).

In this year of the vital energy (prāṇīye varṣa etasmin), (in the months) which start with Kārtika (kārtika-ādiṣu), there are (syuḥ) twelve (dvādaśa) Rudra-s (rudrāḥ) from Dakṣa (dakṣataḥ) up to Pitāmaha (pitāmaha-antam). They will be mentioned --lit. they will occur-- (bhāvinaḥ) here --i.e. in Tantrāloka-- (atra), in the chapter 33 (agre).

The emergence of a year (varṣa-udayaḥ) in the vital energy (prāṇe) has been mentioned (proktaḥ). Now (adhunā), (let's analyze) the emergence of twelve years (dvādaśa-abda-udayaḥ): (To do so one should assign) sixty lunar days (kha-rasāḥ tithyaḥ) to each of the fingers (ekasmin ekasmin aṅgule) in due order (kramāt). (Moreover, one should also assign) the twelve passages (of the sun from one zodiacal sign) (te ca... dvādaśa-uditāḥ) —starting with the month of Caitra (caitra-ādyāḥ)— to the emergence of twelve years (dvādaśa-abda-udaye) --i.e. one year per zodiacal sign--||121-124||


चैत्रे मन्त्रोदितिः सोऽपि तालुन्युक्तोऽधुना पुनः।
हृदि चैत्रोदितिस्तेन तत्र मन्त्रोदयोऽपि हि॥१२५॥

Caitre mantroditiḥ so'pi tālunyukto'dhunā punaḥ|
Hṛdi caitroditistena tatra mantrodayo'pi hi||125||

It has been said --when the emergence of one year was explained-- (uktaḥ) that the rising of the mantra-s (mantra-uditiḥ) (happens) in the month of Caitra (caitre), (and that) that (month) (saḥ api) (emerges) in the palate (tāluni). However (punar), now --when the emergence of twelve years is explained-- (adhunā), the rising of Caitra (caitra-uditiḥ) (emerges) in the heart (hṛdi). On that account (tena), the emergence of the mantra-s (mantra-udayaḥ) (takes place) there --i.e. in the heart-- (tatra) as well (api hi)||125||


प्रत्यङ्गुलं तिथीनां तु त्रिशते परिकल्पिते।
सपञ्चांशाङ्गुलेऽब्दः स्यात्प्राणे षष्ट्यब्दता पुनः॥१२६॥

Pratyaṅgulaṁ tithīnāṁ tu triśate parikalpite|
Sapañcāṁśāṅgule'bdaḥ syātprāṇe ṣaṣṭyabdatā punaḥ||126||

When three hundred lunar days are attributed (tithīnām tu triśate parikalpite) to each finger (prati-aṅgulam), (then) there is (syāt) one year (abdaḥ) in a finger and a fifth --i.e. in one caṣaka-- (sa-pañca-aṁśa-aṅgule). And on the other hand (punar), (there are) sixty years (ṣaṣṭi-abdatā) in (one cycle of) the vital energy (prāṇe)||126||


शतानि षट् सहस्राणि चैकविंशतिरित्ययम्।
विभागः प्राणगः षष्टिवर्षाहोरात्र उच्यते॥१२७॥

Śatāni ṣaṭ sahasrāṇi caikaviṁśatirityayam|
Vibhāgaḥ prāṇagaḥ ṣaṣṭivarṣāhorātra ucyate||127||

'21,600' (śatāni ṣaṭ sahasrāṇi ca ekaviṁśatiḥ iti)... this (ayam) division (vibhāgaḥ) related to the vital energy (prāṇa-gaḥ) is said to be (ucyate) sixty years (or) one day and one night (ṣaṣṭi-varṣa-ahorātre)||127||


प्रहराहर्निशामासऋत्वब्दरविषष्टिगः।
यश्छेदस्तत्र यः सन्धिः स पुण्यो ध्यानपूजने॥१२८॥

Praharāharniśāmāsaṛtvabdaraviṣaṣṭigaḥ|
Yaśchedastatra yaḥ sandhiḥ sa puṇyo dhyānapūjane||128||

The juncture (sandhiḥ saḥ) which (yaḥ) (takes place) there (tatra), at the end (yaḥ chedaḥ) of a prahara --viz. three hours--, one day and one night, one month, one season, twelve years and sixty years (prahara-aharniśā-māsa-ṛtu-abdaravi-ṣaṣṭi-gaḥ), (is) auspicious (puṇyaḥ) with reference to meditation and worship (dhyāna-pūjane)||128||


इति प्राणोदये योऽयं कालः शक्त्येकविग्रहः।
विश्वात्मान्तःस्थितस्तस्य बाह्ये रूपं निरूप्यते॥१२९॥
षट् प्राणाश्चषकस्तेषां षष्टिर्नाली च तास्तथा।
तिथिस्तत्त्रिंशता मासस्ते द्वादश तु वत्सरः॥१३०॥
अब्दं पित्र्यस्त्वहोरात्र उदग्दक्षिणतोऽयनात्।
पितॄणां यत्स्वमानेन वर्षं तद्दिव्यमुच्यते॥१३१॥
षष्ट्यधिकं च त्रिशतं वर्षाणामत्र मानुषम्।
तच्च द्वादशभिर्हत्वा माससङ्ख्यात्र लभ्यते॥१३२॥
तां पुनस्त्रिंशता हत्वाहोरात्रकल्पना वदेत्।
हत्वा तां चैकविंशत्या सहस्रैः षट्शतेन च॥१३३॥
प्राणसङ्ख्यां वदेत्तत्र षष्ट्याद्यब्दोदयं पुनः।
उक्तं च गुरुभिः श्रीमद्रौरवादिस्ववृत्तिषु॥१३४॥
देवानां यदहोरात्रं मानुषाणां स हायनः।
शतत्रयेण षष्ट्या च नॄणां विबुधवत्सरः॥१३५॥
श्रीमत्स्वच्छन्दशास्त्रे च तदेव मतमीक्ष्यते।
पितॄणां तदहोरात्रमित्युपक्रम्य पृष्ठतः॥१३६॥
एवं दैवस्त्वहोरात्र इति ह्यैक्योपसंहृतिः।
तेन ये गुरवः श्रीमत्स्वच्छन्दोक्तिद्वयादितः॥१३७॥
पित्र्यं वर्षं दिव्यदिनमूचुर्भ्रान्ता हि ते मुधाः।
दिव्यार्काब्दसहस्राणि युगेषु चतुरादितः॥१३८॥
एकैकहान्या तावद्भिः शतैस्तेष्वष्ट सन्धयः।
चतुर्युगैकसप्तत्या मन्वन्तस्ते चतुर्दश॥१३९॥
ब्रह्मणोऽहस्तत्र चेन्द्राः क्रमाद्यान्ति चतुर्दश।
ब्रह्माहोऽन्ते कालवह्नेर्ज्वाला योजनलक्षिणी॥१४०॥
दग्ध्वा लोकत्रयं धूमात्त्वन्यत्प्रस्वापयेत्त्रयम्।
निरयेभ्यः पुरा कालवह्नेर्व्यक्तिर्यतस्ततः॥१४१॥
विभुरधःस्थितोऽपीश इति श्रीरौरवं मतम्।
ब्रह्मनिःश्वासनिर्धूते भस्मनि स्वेदवारिणा॥१४२॥
तदीयेनाप्लुतं विश्वं तिष्ठेत्तावन्निशागमे।
तस्मिन्निशावधौ सर्वे पुद्गलाः सूक्ष्मदेहगाः॥१४३॥
अग्निवेगेरिता लोके जने स्युर्लयकेवलाः।
कूष्माण्डहाटकाद्यास्तु क्रीडन्ति महदालये॥१४४॥

Iti prāṇodaye yo'yaṁ kālaḥ śaktyekavigrahaḥ|
Viśvātmāntaḥsthitastasya bāhye rūpaṁ nirūpyate||129||
Ṣaṭ prāṇāścaṣakasteṣāṁ ṣaṣṭirnālī ca tāstathā|
Tithistattriṁśatā māsaste dvādaśa tu vatsaraḥ||130||
Abdaṁ pitryastvahorātra udagdakṣiṇato'yanāt|
Pitṝṇāṁ yatsvamānena varṣaṁ taddivyamucyate||131||
Ṣaṣṭyadhikaṁ ca triśataṁ varṣāṇāmatra mānuṣam|
Tacca dvādaśabhirhatvā māsasaṅkhyātra labhyate||132||
Tāṁ punastriṁśatā hatvāhorātrakalpanā vadet|
Hatvā tāṁ caikaviṁśatyā sahasraiḥ ṣaṭśatena ca||133||
Prāṇasaṅkhyāṁ vadettatra ṣaṣṭyādyabdodayaṁ punaḥ|
Uktaṁ ca gurubhiḥ śrīmadrauravādisvavṛttiṣu||134||
Devānāṁ yadahorātraṁ mānuṣāṇāṁ sa hāyanaḥ|
Śatatrayeṇa ṣaṣṭyā ca nṝṇāṁ vibudhavatsaraḥ||135||
Śrīmatsvacchandaśāstre ca tadeva matamīkṣyate|
Pitṝṇāṁ tadahorātramityupakramya pṛṣṭhataḥ||136||
Evaṁ daivastvahorātra iti hyaikyopasaṁhṛtiḥ|
Tena ye guravaḥ śrīmatsvacchandoktidvayāditaḥ||137||
Pitryaṁ varṣaṁ divyadinamūcurbhrāntā hi te mudhāḥ|
Divyārkābdasahasrāṇi yugeṣu caturāditaḥ||138||
Ekaikahānyā tāvadbhiḥ śataisteṣvaṣṭa sandhayaḥ|
Caturyugaikasaptatyā manvantaste caturdaśa||139||
Brahmaṇo'hastatra cendrāḥ kramādyānti caturdaśa|
Brahmāho'nte kālavahnerjvālā yojanalakṣiṇī||140||
Dagdhvā lokatrayaṁ dhūmāttvanyatprasvāpayettrayam|
Nirayebhyaḥ purā kālavahnervyaktiryatastataḥ||141||
Vibhuradhaḥsthito'pīśa iti śrīrauravaṁ matam|
Brahmaniḥśvāsanirdhūte bhasmani svedavāriṇā||142||
Tadīyenāplutaṁ viśvaṁ tiṣṭhettāvanniśāgame|
Tasminniśāvadhau sarve pudgalāḥ sūkṣmadehagāḥ||143||
Agnivegeritā loke jane syurlayakevalāḥ|
Kūṣmāṇḍahāṭakādyāstu krīḍanti mahadālaye||144||

Thus (iti), in the emergence of prāṇa (prāṇa-udaye), this (ayam) time (kālaḥ) which (yaḥ) is the only form of Śakti (śakti-eka-vigrahaḥ) remains inside like the soul of the universe (viśva-ātma-antar-sthitaḥ). The form or nature (rūpam) of it --i.e. of such a time-- (tasya), from an external viewpoint (bāhye), is (now) being described --lit. is described-- (nirūpyate).

Six (ṣaṭ) inhalations/exhalations --4 seconds both-- (prāṇāḥ) (are) one caṣaka --i.e. 24 seconds-- (caṣakaḥ), sixty (ṣaṣṭiḥ) of those (caṣaka-s) (teṣām) (are) one nālī --viz. 24 minutes-- (nālī), and (ca) sixty of those (nālī-s) --lit. those likewise-- (tāḥ tathā) (are) a lunar day --i.e. 24 hours-- (tithiḥ), thirty of those (lunar days) (tad-triṁśatā) (are) one month (māsaḥ), (and finally) twelve of those (months) (te dvādaśa tu) (constitute) one year (vatsaraḥ).

A (human) year (abdam) (is) a day and a night (ahorātraḥ) of the forefathers (pitryaḥ tu) through the northern and southern motion (of the sun) (udagdakṣiṇataḥ ayanāt). One year (varṣam) of the forefathers (pitṝṇām) —which (yad... tad), according to my opinion (sva-mānena), is said to be (ucyate) a divine (year) (divyam)— is three hundred and sixty human years (ṣaṣṭi-adhikam ca tri-śatam varṣāṇām atra mānuṣam).

And dividing that (divine) year by twelve (tad ca dvādaśabhiḥ hatvā), the number for one month --i.e. 30 human years-- (māsa-saṅkhyā) is here obtained (atra labhyate). Again (punar), dividing (hatvā) that (number) (tām) by thirty (triṁśatā), the duration of a divine period of day and night is expressed --viz. 1 human year-- (ahorātra-kalpanā vadet). And (ca) dividing (hatvā) that (number) (tām) by 21,600 (ekaviṁśatyā sahasraiḥ ṣaṭ-śatena ca), the number for one (divine) respiratory process --i.e. one inhalation and one exhalation-- is expressed --viz. 24 human hours, i.e. one human day-- (prāṇa-saṅkhyām vadet). There (tatra) again (punar), (there is also) the emergence of the cycle of sixty, etc. years (ṣaṣṭi-ādi-abda-udayam).

And (ca) it has been said (uktam) by the Guru-s (gurubhiḥ) in their commentaries on venerable Raurava, etc. (śrīmat-raurava-ādi-sva-vṛttiṣu) that (yad) a day and a night (ahorātram) of the gods (devānām) (amounts to) one year (saḥ hāyanaḥ) of the humans (mānuṣāṇām), and (ca) one year of the gods (vibudha-vatsaraḥ) (amounts to) 360 (śata-trayeṇa ṣaṣṭyā) human (years) (nṝṇām).

That (ca tad eva) doctrine (matam) is seen (īkṣyate) in the venerable scripture Svacchandatantra (śrīmat-svacchanda-śāstre), starting backward with (upakramya pṛṣṭhatas) 'that day and night (tad ahorātram) of the forefathers (pitṝṇām... iti)', (and) ending in a unity (of opinion) (aikya-upasaṁhṛtiḥ): '(With reference to) a day and a night (ahorātraḥ) of the gods (daivaḥ tu), (it is also) in this way' (evam... iti).

On that account (tena), those (te) Guru-s (guravaḥ) (are) perplexed (bhrāntā) (and) confused (mudhāḥ) who (ye), from those two sayings, etc. in venerable Svacchandatantra (śrīmat-svacchanda-ukti-dvaya-āditaḥ), said (ūcuḥ) (that) one year (varṣam) of the forefathers (pitryam) (amounts to) one divine day --i.e. a day of the gods-- (divyam dinam).

Twelve thousand divine years (divya-arka-abda-sahasrāṇi) (are tantamount to) four yuga-s --viz. 4,320,000 human years-- (yugeṣu catur). Dividing (those twelve thousand divine years) into each (of the four yuga-s) (ekaika-hānyā) from the beginning (āditaḥ), (--according to Jayaratha, the commentator of Tantrāloka--, one gets 4000 divine years for Satyayuga, 3000 divine years for Tretāyuga, 2000 divine years for Dvāparayuga and 1000 divine years for Kaliyuga, which totals 10,000 divine years, and 2000 divine years are left). (Therefore,) to those (10,000 divine years) (teṣu) (one should add) eight junctures (aṣṭa sandhayaḥ) with as many hundreds of years (totaling 2000) (tāvadbhiḥ śataiḥ). (Now, four yuga-s amount to 1 mahāyuga.) Seventy-one mahāyuga-s (catur-yuga-eka-saptatyā) (are tantamount to) one Manvantara --a period in which a Manu presides-- (manvantaḥ). Fourteen of those (Manvantara-s) (te caturdaśa) (amount to) one day (ahar) of Brahmā (brahmaṇaḥ). There --viz. in one day of Brahmā-- (tatra ca), fourteen (caturdaśa) Indra-s (indrāḥ) go (yānti) in succession (kramāt).

And the end of a day of Brahmā (brahma-ahar-ante), the flame (jvālā) of Kālagni (kālavahneḥ) is 100,000 yojana-s long (yojana-lakṣiṇī), after burning (dagdhvā) the three worlds --beginning with the hells and ending in earth, atmosphere and sky-- (loka-trayam), makes other three (worlds) sleep (anyat prasvāpayet trayam) with the smoke (dhūmāt tu).

Since (yatas) the manifestation (vyaktiḥ) of Kālagni (kālavahneḥ) firstly (purā) (happens) from the hells (nirayebhyaḥ), therefore (tatas), it is the opinion (matam) of venerable Rauravatantra (śrī-rauravam) that (iti) the Lord --it refers to Kālagni-- (īśaḥ), though (api) all-pervading (vibhuḥ), lies under (such hells) (adhas-sthitaḥ).

When the ashes are removed by the expiration of Brahmā (brahma-niḥśvāsa-nirdhūte bhasmani), the universe (viśvam) remains (tiṣṭhet) wetted (āplutam) at that time (tāvat) —at the beginning of the night (niśā-āgame)— because of his --Brahmā's-- sweat (sveda-vāriṇā... tadīyena).

During that night period (tasmin niśā-avadhau), all (sarve) the souls (pudgalāḥ) remaining in subtle body (sūkṣma-deha-gāḥ), driven by the impulse of fire (agni-vega-īritāḥ), remain (syuḥ) in Janaloka (loke jane) like layakevalī-s (laya-kevalāḥ). However (tu), Kūṣmāṇḍa, Hāṭaka, etc. (kūṣmāṇḍa-hāṭaka-ādyāḥ) play (krīḍanti) in Maharloka (mahadālaye)||129-144||

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 Stanzas 145 to 151

निशाक्षये पुनः सृष्टिं कुरुते तामसादितः।
स्वकवर्षशतान्तेऽस्य क्षयस्तद्वैष्णवं दिनम्॥१४५॥

रात्रिश्च तावतीत्येवं विष्णुरुद्रशताभिधाः।
क्रमात्स्वस्वशतान्तेषु नश्यन्त्यत्राण्डलोपतः॥१४६॥

Niśākṣaye punaḥ sṛṣṭiṁ kurute tāmasāditaḥ|
Svakavarṣaśatānte'sya kṣayastadvaiṣṇavaṁ dinam||145||
Rātriśca tāvatītyevaṁ viṣṇurudraśatābhidhāḥ|
Kramātsvasvaśatānteṣu naśyantyatrāṇḍalopataḥ||146||

At the end of the night --lit. when the night is eliminated-- (niśā-kṣaye), he --Brahmā-- brings about (kurute) again (punar) a manifestation (sṛṣṭim) starting from tamas, etc. (tāmasa-āditaḥ).

At the end of his --of Brahmā-- one hundred years (svaka-varṣa-śata-ante), Brahmā is destroyed (asya kṣayaḥ). That --viz. one hundred years of Brahmā-- (tad) (is) a day (dinam) of Viṣṇu (vaiṣṇavam). And (ca) (it is the same for) the night (rātriḥ). The same calculations (tāvati iti evam) (go for) Viṣṇu (viṣṇuḥ) --viz. one hundred years of Viṣṇu is one day of Rudra, and the same for the night--. (And there are) the names of one hundred Rudra-s (rudra-śata-abhidhāḥ), who, gradually at the end of their respective (periods of) one hundred years (kramāt sva-sva-śata-anteṣu), are destroyed (naśyanti). Here (atra) (happens) the destruction of the (Brahmā's) Egg (aṇḍa-lopataḥ)||145-146||


अबाद्यव्यक्ततत्त्वान्तेष्वित्थं वर्षशतं क्रमात्।
दिनरात्रिविभागः स्यात् स्वस्वायुःशतमानतः॥१४७॥
ब्रह्मणः प्रलयोल्लाससहस्रैस्तु रसाग्निभिः।
अव्यक्तस्थेषु रुद्रेषु दिनं रात्रिश्च तावती॥१४८॥

Abādyavyaktatattvānteṣvitthaṁ varṣaśataṁ kramāt|
Dinarātrivibhāgaḥ syāt svasvāyuḥśatamānataḥ||147||
Brahmaṇaḥ pralayollāsasahasraistu rasāgnibhiḥ|
Avyaktastheṣu rudreṣu dinaṁ rātriśca tāvatī||148||

In this way (ittham), with reference to the end of the invisible principles residing in water, etc. --i.e. the Rudra-s living in water-- (aba-ādi-avyakta-tattva-anteṣu), one hundred years (of theirs) (varṣa-śatam) is (syāt) the period of one day and one night (dina-rātri-vibhāgaḥ) (of the Rudra-s living in fire). Therefore (atas), there is a constant of 100 for the span of each of their lives (sva-sva-āyus-śatamān).

Thirty-six (rasa-agnibhiḥ) thousand manifestations and withdrawals (pralaya-ullāsa-sahasraiḥ tu) of Brahmā --who resides in the principle of the intellect-- (brahmaṇaḥ) (constitute) one day (day) as regards the Rudra-s who reside in an unmanifest state (avyakta-stheṣu rudreṣu). And (ca) the night (rātriḥ) (is) that long (tāvatī)||147-148||


तदा श्रीकण्ठ एव स्यात्साक्षात्संहारकृत्प्रभुः।
सर्वे रुद्रास्तथा मूले मायागर्भाधिकारिणः॥१४९॥
अव्यक्ताख्ये ह्याविरिञ्चाच्छ्रीकण्ठेन सहासते।
निवृत्ताधःस्थकर्मा हि ब्रह्मा तत्राधरे धियः॥१५०॥
न भोक्ता ज्ञोऽधिकारे तु वृत्त एव शिवीभवेत्।
स एषोऽवान्तरलयस्तत्क्षये सृष्टिरुच्यते॥१५१॥

Tadā śrīkaṇṭha eva syātsākṣātsaṁhārakṛtprabhuḥ|
Sarve rudrāstathā mūle māyāgarbhādhikāriṇaḥ||149||
Avyaktākhye hyāviriñcācchrīkaṇṭhena sahāsate|
Nivṛttādhaḥsthakarmā hi brahmā tatrādhare dhiyaḥ||150||
Na bhoktā jño'dhikāre tu vṛtta eva śivībhavet|
Sa eṣo'vāntaralayastatkṣaye sṛṣṭirucyate||151||

Then (tadā) does appear (syāt) Śrīkaṇṭha Himself (śrī-kaṇṭhaḥ eva), the Lord in person who produces the dissolution (sākṣāt saṁhāra-kṛt prabhuḥ). So (tathā), all (sarve) the Rudra-s (rudrāḥ) who have power over (some) embryo of Māyā (māyā-garbha-adhikāriṇaḥ) in Mūlaprakṛti (mūle), up to Brahmā (ā-viriñcāt), stay (āsate) in that which is called the unmanifest state (avyakta-ākhye hi) together with Śrīkaṇṭha (śrīkaṇṭhena saha).

Brahmā (brahmā), whose inferior activity has ceased (nivṛtta-adhas-stha-karmā hi), is not there the enjoyer (tatra... na bhoktā) in (categories located) under (adhare) the intellect --category 14-- (dhiyaḥ). Anyway (tu), if he has knowledge (jñaḥ), when his duty is finished --i.e. when he is finished with his duty-- (adhikāre... vṛtte eva), he becomes Śiva (śivībhavet). This (saḥ eṣaḥ) (is) the internal dissolution (āntara-layaḥ). Manifestation (sṛṣṭiḥ) is said (to happen) (ucyate) when that ends (tad-kṣaye)||149-151||

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Вернуться 5. 1-159 Вверх  Продолжить чтение 6. 152-252

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