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 Tantrāloka (Tantraloka): Глава 7 - строфы 1-71 - Недвойственный Кашмирский Шиваизм

Cakrodayaḥ - Стандартный перевод


 Вступление

photo 34 - boat in a lake of IndiaThis is the only set of stanzas (from the stanza 1 to the stanza 71) of the seventh chapter (called Cakrodayaḥ).

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 24

अथ श्रीतन्त्रालोके सप्तममाह्निकम्।
Atha śrītantrāloke saptamamāhnikam|

Here begins (atha) the seventh (saptamam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|

अथ परमरहस्योऽयं चक्राणां भण्यतेऽभ्युदयः॥१॥
Atha paramarahasyo'yaṁ cakrāṇāṁ bhaṇyate'bhyudayaḥ||1||

Now (atha) this (ayam) supreme secret (parama-rahasyaḥ) (called) the rising (abhyudayaḥ) of the cakra-s (cakrāṇām) is being described (bhaṇyate)||1||


इत्ययत्नजमाख्यातं यत्नजं तु निगद्यते।
बीजपिण्डात्मकं सर्वं संविदः स्पन्दनात्मताम्॥२॥

विदधत्परसंवित्तावुपाय इति वर्णितम्।
यथारघट्टचक्राग्रघटीयन्त्रौघवाहनम्॥३॥

एकानुसन्धियत्नेन चित्रं यन्त्रोदयं भजेत्।
एकानुसन्धानबलाज्जाते मन्त्रोदयेऽनिशम्॥४॥

तन्मन्त्रदेवता यत्नात्तादात्म्येन प्रसीदति।
खे रसैकाक्षि नित्योत्थे तदर्धं द्विकपिण्डके॥५॥

त्रिके सप्त सहस्राणि द्विशतीत्युदयो मतः।
चतुष्के तु सहस्राणि पञ्च चैव चतुःशती॥६॥

पञ्चार्णेऽब्धिसहस्राणि त्रिशती विंशतिस्तथा।
षट्के सहस्रत्रितयं षट्शती चोदयो भवेत्॥७॥

सप्तके त्रिसहस्रं तु षडशीत्यधिकं स्मृतम्।
शतैस्तु सप्तविंशत्या वर्णाष्टकविकल्पिते॥८॥

चतुर्विंशतिशत्या तु नवार्णेषूदयो भवेत्।
अधिषष्ट्येकविंशत्या शतानां दशवर्णके॥९॥

एकान्नविंशतिशतं चतुःषष्टिः शिवार्णके।
अष्टादश शतानि स्युरुदयो द्वादशार्णके॥१०॥

त्रयोदशार्णे द्वाषष्ट्या शतानि किल षोडश।
त्रिचत्वारिंशता पञ्चदशेति भुवनार्णके॥११॥

चतुर्दशशती खाब्धिः स्यात्पञ्चदशवर्णके।
त्रयोदशशती सार्धा षोडशार्णे तु कथ्यते॥१२॥

शतद्वादशिका सप्तदशार्णे सैकसप्ततिः।
अष्टादशार्णे विज्ञेया शतद्वादशिका बुधैः॥१३॥

चतुर्विंशतिसङ्ख्याके चक्रे नवशती भवेत्।
सप्तविंशतिसङ्ख्याते तूदयोऽष्टशतात्मकः॥१४॥

द्वात्रिंशके महाचक्रे षट्शती पञ्चसप्ततिः।
द्विचतुर्विंशके चक्रे सार्धां शतचतुष्टयीम्॥१५॥

उदयं पिण्डयोगज्ञः पिण्डमन्त्रेषु लक्षयेत्।
चतुष्पञ्चाशके चक्रे शतानां तु चतुष्टयम्॥१६॥

सप्तत्रिंशत्सहार्धेन त्रिशत्यष्टाष्टके भवेत्।
अर्धमर्धत्रिभागश्च षट्षष्टिर्द्विशती भवेत्॥१७॥

एकाशीतिपदे चक्रे उदयः प्राणचारगः।
चक्रे तु षण्णवत्याख्ये सपादा द्विशती भवेत्॥१८॥

अष्टोत्तरशते चक्रे द्विशतस्तूदयो भवेत्।
क्रमेणेत्थमिदं चक्रं षट्कृत्वो द्विगुणं यदा॥१९॥

ततोऽपि द्विगुणेऽष्टांशस्यार्धमध्यर्धमेककम्।
ततोऽपि सूक्ष्मकुशलैरर्धार्धादिप्रकल्पने॥२०॥

भागषोडशकस्थित्या सूक्ष्मश्चारोऽभिलक्ष्यते।
एवं प्रयत्नसंरुद्धप्राणचारस्य योगिनः॥२१॥

क्रमेण प्राणचारस्य ग्रास एवोपजायते।
प्राणग्रासक्रमावाप्तकालसङ्कर्षणस्थितिः॥२२॥

संविदेकैव पूर्णा स्याज्ज्ञानभेदव्यपोहनात्।
तथा हि प्राणचारस्य नवस्यानुदये सति॥२३॥

न कालभेदजनितो ज्ञानभेदः प्रकल्पते।
संवेद्यभेदान्न ज्ञानं भिन्नं शिखरिवृत्तवत्॥२४॥

Ityayatnajamākhyātaṁ yatnajaṁ tu nigadyate|
Bījapiṇḍātmakaṁ sarvaṁ saṁvidaḥ spandanātmatām||2||
Vidadhatparasaṁvittāvupāya iti varṇitam|
Yathāraghaṭṭacakrāgraghaṭīyantraughavāhanam||3||
Ekānusandhiyatnena citraṁ yantrodayaṁ bhajet|
Ekānusandhānabalājjāte mantrodaye'niśam||4||
Tanmantradevatā yatnāttādātmyena prasīdati|
Khe rasaikākṣi nityotthe tadardhaṁ dvikapiṇḍake||5||
Trike sapta sahasrāṇi dviśatītyudayo mataḥ|
Catuṣke tu sahasrāṇi pañca caiva catuḥśatī||6||
Pañcārṇe'bdhisahasrāṇi triśatī viṁśatistathā|
Ṣaṭke sahasratritayaṁ ṣaṭśatī codayo bhavet||7||
Saptake trisahasraṁ tu ṣaḍaśītyadhikaṁ smṛtam|
Śataistu saptaviṁśatyā varṇāṣṭakavikalpite||8||
Caturviṁśatiśatyā tu navārṇeṣūdayo bhavet|
Adhiṣaṣṭyekaviṁśatyā śatānāṁ daśavarṇake||9||
Ekānnaviṁśatiśataṁ catuḥṣaṣṭiḥ śivārṇake|
Aṣṭādaśa śatāni syurudayo dvādaśārṇake||10||
Trayodaśārṇe dvāṣaṣṭyā śatāni kila ṣoḍaśa|
Tricatvāriṁśatā pañcadaśeti bhuvanārṇake||11||
Caturdaśaśatī khābdhiḥ syātpañcadaśavarṇake|
Trayodaśaśatī sārdhā ṣoḍaśārṇe tu kathyate||12||
Śatadvādaśikā saptadaśārṇe saikasaptatiḥ|
Aṣṭādaśārṇe vijñeyā śatadvādaśikā budhaiḥ||13||
Caturviṁśatisaṅkhyāke cakre navaśatī bhavet|
Saptaviṁśatisaṅkhyāte tūdayo'ṣṭaśatātmakaḥ||14||
Dvātriṁśake mahācakre ṣaṭśatī pañcasaptatiḥ|
Dvicaturviṁśake cakre sārdhāṁ śatacatuṣṭayīm||15||
Udayaṁ piṇḍayogajñaḥ piṇḍamantreṣu lakṣayet|
Catuṣpañcāśake cakre śatānāṁ tu catuṣṭayam||16||
Saptatriṁśatsahārdhena triśatyaṣṭāṣṭake bhavet|
Ardhamardhatribhāgaśca ṣaṭṣaṣṭirdviśatī bhavet||17||
Ekāśītipade cakre udayaḥ prāṇacāragaḥ|
Cakre tu ṣaṇṇavatyākhye sapādā dviśatī bhavet||18||
Aṣṭottaraśate cakre dviśatastūdayo bhavet|
Krameṇetthamidaṁ cakraṁ ṣaṭkṛtvo dviguṇaṁ yadā||19||
Tato'pi dviguṇe'ṣṭāṁśasyārdhamadhyardhamekakam|
Tato'pi sūkṣmakuśalairardhārdhādiprakalpane||20||
Bhāgaṣoḍaśakasthityā sūkṣmaścāro'bhilakṣyate|
Evaṁ prayatnasaṁruddhaprāṇacārasya yoginaḥ||21||
Krameṇa prāṇacārasya grāsa evopajāyate|
Prāṇagrāsakramāvāptakālasaṅkarṣaṇasthitiḥ||22||
Saṁvidekaiva pūrṇā syājjñānabhedavyapohanāt|
Tathā hi prāṇacārasya navasyānudaye sati||23||
Na kālabhedajanito jñānabhedaḥ prakalpate|
Saṁvedyabhedānna jñānaṁ bhinnaṁ śikharivṛttavat||24||

Thus (iti), (the kinds of rising) which are not born from the effort (ayatna-jam) have been spoken about --lit. has been spoken about-- (ākhyātam). But (now) (tu) (the kinds of rising) which are born from effort (yatna-jam) are being described --lit. is being described-- (nigadyate).

All (the group of mantra-s) (sarvam) consisting of seeds, letters, etc. (bīja-piṇḍa-ātmakam) brings about (vidadhat) the vibration (spandana-ātmatām) of Consciousness (saṁvidaḥ). Therefore (iti), (this group of mantra-s) has been described (varṇitam) as a means (upāyaḥ) in the attainment of Supreme Consciousness (para-saṁvittau).

Just as (yathā) one receives the wonderful rising of a machine --i.e. the machine starts to work-- (yantra-udayam bhajet) (when,) by means of a single effort of concentration (eka-anusandhi-yatnena), (there is) the act of drawing multiple buckets and cogs in a machine for raising water from a well (araghaṭṭa-cakrāgra-ghaṭīyantra-ogha-vāhanam), (so,) by force of a single concentration (eka-anusandhāna-balāt), incessantly (aniśam), on the rising of the group of mantra-s (jāte mantra-udaye), the deity in those mantra-s (tad-mantra-devatā), due to the effort (yatnāt), becomes pleased (prasīdati) in unity (with such mantra-s) (tādātmyena).

21600 (repetitions a day) --i.e. 00 6 1 2-- (khe rasā-eka-akṣi), with reference to (a seed mantra --i.e. monosyllabic--) which arises perpetually (nitya-utthe). Half of that (tad-ardham) if the mantra has two letters (dvika-piṇḍake). If it contains three (letters) (trike), it is thought (mataḥ) that the (number of) rises (udayaḥ) (is) 7200 --i.e. it will be repeated 7200 times every day-- (sapta sahasrāṇi dvi-śatī iti). If it contains four (letters) (catuṣke tu), 5400 (sahasrāṇi pañca ca eva catur-śatī). If it contains five letters (pañca-arṇe), 4320 (abdhi-sahasrāṇi tri-śatī viṁśatiḥ tathā). If it contains six (letters) (ṣaṭke), the (number of) rises (udayaḥ) is (bhavet) 3600 (sahasra-tritayam ṣaṭ-śatī ca). If it contains seven (letters) (saptake), (the number of rises) is said to be (smṛtam) 3086 (tri-sahasram tu ṣaḍ-aśīti-adhikaṁ). If it is arranged in eight (letters) (varṇa-aṣṭaka-vikalpite), 2700 --100 x 27-- (śataiḥ tu sapta-viṁśatyā). If it contains nine letters (nava-arṇeṣu), the (number of) rises (udayaḥ) is (bhavet) 2400 --24 x 100-- (catur-viṁśati-śatyā tu). If it contains ten letters (daśa-varṇake), 2160 --60 + (21 x 100)-- (adhi-ṣaṣṭi-eka-viṁśatyā śatānām). If it contains eleven letters (śiva-arṇake), 1964 --19 x 100 + 64-- (ekānnaviṁśati-śatam catuḥṣaṣṭiḥ). If it contains twelve letters (dvādaśa-arṇake), the (number) of rises (udayaḥ) is (syuḥ) 1800 --18 x 100-- (aṣṭādaśa śatāni). If it contains thirteen letters (trayodaśa-arṇe), 1662 --62 + (100 x 16)-- (dvāṣaṣṭyā śatāni kila ṣoḍaśa). If it contains fourteen letters (bhuvana-arṇake), 1543 (tricatvāriṁśatā pañcadaśa iti). If it contains fifteen letters (pañcadaśa-varṇake), (the number of rises) is (syāt) 1440 --(14 x 100) + 40-- (caturdaśa-śatī kha-abdhiḥ). If it contains sixteen letters (ṣoḍaśa-arṇe tu), (the number of rises) is said to be (kathyate) 1350 --(13 x 100) + a half-- (trayodaśa-śatī sa-ardhā). If it contains seventeen letters (saptadaśa-arṇe), 1271 --(100 x 12) + 71-- (śata-dvādaśikā... sa-ekasaptatiḥ). If it contains eighteen letters (aṣṭādaśa-arṇe), (the number of rises) is known to be (vijñeyā) 1200 --100x12-- (śata-dvādaśikā) by the wise (budhaiḥ). If the cakra or circle has a number of twenty-four (letters) (caturviṁśati-saṅkhyāke cakre), (the number of rises) is (bhavet) 900 (navaśatī). But (tu) if the number is twenty-seven (letters) (saptaviṁśati-saṅkhyāte), the (number of) rises (udayaḥ) (is) 800 (aṣṭaśata-ātmakaḥ). If the great cakra or circle (has a number) of thirty-two (letters) (dvātriṁśake mahā-cakre), 675 (ṣaṭśatī pañca-saptatiḥ). If the cakra or circle (has a number) of forty-eight (letters) --2 x 24-- (dvi-caturviṁśake cakre), 450 --a half + 400-- (sa-ardhām śatacatuṣṭayīm). The knower of the Yoga of the piṇḍa-s (piṇḍa-yoga-jñaḥ) should perceive (lakṣayet) the rise (udayam) in the piṇḍamantra-s (piṇḍa-mantreṣu). If the cakra or circle (has a number) of fifty-four (letters) (catuṣpañcāśake cakre), 400 (śatānām tu catuṣṭayam). If it contains sixty-four (letters) --8 x 8-- (aṣṭa-aṣṭake), (the number of rises) is (bhavet) 337.5 --337 with a half-- (saptatriṁśat-saha-ardhena). If the cakra or circle (has a number) of eighty-one letters --lit. pada-s-- (ekāśīti-pade cakre), the (number of) rises (udayaḥ) in the movement of the vital energy (prāṇa-cāra-gaḥ) is (bhavet) 266.67 --half + one third of a half + 266-- (ardham ardha-tribhāgaḥ ca ṣaṭṣaṣṭir dviśatī). If the cakra or circle (has a number) of ninety-six (letters) (cakre tu ṣaṇṇavati-ākhye), (the number of rises) is (bhavet) 225 --a quarter + 200-- (sapādā dviśatī). If the cakra or circle (has a number) of one hundred and eight (letters) (aṣṭa-uttara-śate cakre), the (number of) rises (udayaḥ) is (bhavet) 200 (dviśataḥ tu).

In this way (ittham), when (yadā) this (idam) cakra or circle (cakram) (is multiplied) six times (ṣaṭkṛtvas) by two (dvi-guṇam) --108 x 2 x 2 x 2 x 2 x 2 x 2 = 6912--, and after that (tatas api) by two (again) (dvi-guṇe), (the final result is 13824. In other words, in a total of 21600 breathing processes per day, the number of rises is) 1.5625 --1 sixteenth (0.0625) + half + 1-- (aṣṭa-aṁśasya ardham adhi-ardham ekakam). After that (tatas api), based on sixteenths (bhāga-ṣoḍaśaka-sthityā) (and) dividing by half, half, etc. (ardha-ardha-ādi-prakalpane), the subtle movement (of the vital energy) (sūkṣmaḥ cāraḥ) is perceived (abhilakṣyate) by subtle and skilful (yogī-s) (sūkṣma-kuśalaiḥ).

Thus (evam), in the case of the yogī in whom the movement of the vital energy is arrested by effort (prayatna-saṁruddha-prāṇa-cārasya yoginaḥ), the act of gradually devouring (krameṇa... grāsaḥ eva) the movement of the vital energy (prāṇa-cārasya) takes place (upajāyate). And through a gradual devouring of the (movement of the) vital energy, an abiding in a contraction of time is attained (prāṇa-grāsa-krama-avāpta-kāla-saṅkarṣaṇa-sthitiḥ). (At this time) the solitary (ekā eva) Consciousness (saṁvid) is (syāt) Full (pūrṇā) on account of the removal of the duality in knowledge (jñāna-bheda-vyapohanāt).

Likewise (tathā hi), when there is the emergence (udaye sati) of a new movement of the vital energy (prāṇa-cārasya navasya), no duality in knowledge, born from duality in time, happens (na kāla-bheda-janitaḥ jñāna-bhedaḥ prakalpate). Knowledge (jñānam) is not divided (na... bhinnam) from the duality in the knowables (saṁvedya-bhedāt), as (if one were on the summit of) a mountain (śikhari-vṛtta-vat)||2-24||

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 Stanzas 25 to 35

कालस्तु भेदकस्तस्य स तु सूक्ष्मः क्षणो मतः।
सौक्ष्म्यस्य चावधिर्ज्ञानं यावत्तिष्ठति स क्षणः॥२५॥

अन्यथा न स निर्वक्तुं निपुणैरपि पार्यते।
ज्ञानं कियद्भवेत्तावत्तदभावो न भासते॥२६॥

Kālastu bhedakastasya sa tu sūkṣmaḥ kṣaṇo mataḥ|
Saukṣmyasya cāvadhirjñānaṁ yāvattiṣṭhati sa kṣaṇaḥ||25||
Anyathā na sa nirvaktuṁ nipuṇairapi pāryate|
Jñānaṁ kiyadbhavettāvattadabhāvo na bhāsate||26||

Certainly (tu) time (kālaḥ) divides that --i.e. divides knowledge-- (bhedakaḥ tasya), but (tu) it --viz. time-- (saḥ) (is) considered (mataḥ) (in its shortest form) to be a subtle (sūkṣmaḥ) instant (kṣaṇaḥ). And (ca) the limit (avadhiḥ) of (its) subtlety (saukṣmyasya) (is) knowledge (jñānam) while (yāvat) that (saḥ) instant (kṣaṇaḥ) remains (tiṣṭhati).

Otherwhise (anyathā), it --i.e. time-- could not be explained (na saḥ nirvaktum... pāryate) even (api) by the ones who are conversant (nipuṇaiḥ). Of what extent (kiyat) is (bhavet) knowledge (jñānam)? (As long as) the absence of that --of knowledge-- (tad-abhāvaḥ) does not (na) appear (bhāsate), so long (tāvat) (knowledge exists)||25-26||


तदभावश्च नो तावद्यावत्तत्राक्षवर्त्मनि।
अर्थे वात्मप्रदेशे वा न संयोगविभागिता॥२७॥

Tadabhāvaśca no tāvadyāvattatrākṣavartmani|
Arthe vātmapradeśe vā na saṁyogavibhāgitā||27||

So long (tāvat) the absence of that --of knowledge-- (tad-abhāvaḥ ca) does not (arise) (no), as long as (yāvat) there (tatra) there is no (na) union and separation (saṁyoga-vibhāgitā) regarding indriya-s (akṣa-vartmani), knowable (arthe) or (vā... vā) knower (ātma-pradeśe)||27||


सा चेदुदयते स्पन्दमयी तत्प्राणगा ध्रुवम्।
भवेदेव ततः प्राणस्पन्दाभावे न सा भवेत्॥२८॥

Sā cedudayate spandamayī tatprāṇagā dhruvam|
Bhavedeva tataḥ prāṇaspandābhāve na sā bhavet||28||

If (ced) it --i.e. union and separation-- (sā) arises (udayate), (then) it surely consists of Spanda (spanda-mayī... dhruvam... bhavet eva) (or) resides in that vital energy (tad-prāṇa-gā... bhavet eva). On that account (tatas), in absence of vital energy and Spanda (prāṇa-spanda-abhāve), it (sā) does not (na) exist (bhavet)||28||


तदभावान्न विज्ञानाभावः सैवं तु सैव धीः।
न चासौ वस्तुतो दीर्घा कालभेदव्यपोहनात्॥२९॥

Tadabhāvānna vijñānābhāvaḥ saivaṁ tu saiva dhīḥ|
Na cāsau vastuto dīrghā kālabhedavyapohanāt||29||

Through the absence of that --i.e. of union and separation-- (tad-abhāvāt) there is no (na) absence of Consciousness (vijñāna-abhāvaḥ). Consciousness is thus (sā evam tu sā eva dhīḥ). It --viz. Consciousness-- (asau) is not (na ca) really (vastutas) even subtle --lit. long-- (dīrghā) on account of the removal of the duality in time (kāla-bheda-vyapohanāt)||29||


वस्तुतो ह्यत एवेयं कालं संविन्न संस्पृशेत्।
अत एकैव संवित्तिर्नानारूपे तथातथा॥३०॥

विन्दाना निर्विकल्पापि विकल्पो भावगोचरे।
स्पन्दान्तरं न यावत्तदुदितं तावदेव सः॥३१॥

तावानेको विकल्पः स्याद्विविधं वस्तु कल्पयन्।
ये त्वित्थं न विदुस्तेषां विकल्पो नोपपद्यते॥३२॥

स ह्येको न भवेत्कश्चित् त्रिजगत्यापि जातुचित्।
शब्दारूषणया ज्ञानं विकल्पः किल कथ्यते॥३३॥

सा च स्यात्क्रमिकैवेत्थं किं कथं को विकल्पयेत्।
घट इत्यपि नेयान्स्याद्विकल्पः का कथा स्थितौ॥३४॥

न विकल्पश्च कोऽप्यस्ति यो मात्रामात्रनिष्ठितः।
न च ज्ञानसमूहोऽस्ति तेषामयुगपत्स्थितेः॥३५॥

Vastuto hyata eveyaṁ kālaṁ saṁvinna saṁspṛśet|
Ata ekaiva saṁvittirnānārūpe tathātathā||30||
Vindānā nirvikalpāpi vikalpo bhāvagocare|
Spandāntaraṁ na yāvattaduditaṁ tāvadeva saḥ||31||
Tāvāneko vikalpaḥ syādvividhaṁ vastu kalpayan|
Ye tvitthaṁ na vidusteṣāṁ vikalpo nopapadyate||32||
Sa hyeko na bhavetkaścit trijagatyāpi jātucit|
Śabdārūṣaṇayā jñānaṁ vikalpaḥ kila kathyate||33||
Sā ca syātkramikaivetthaṁ kiṁ kathaṁ ko vikalpayet|
Ghaṭa ityapi neyānsyādvikalpaḥ kā kathā sthitau||34||
Na vikalpaśca ko'pyasti yo mātrāmātraniṣṭhitaḥ|
Na ca jñānasamūho'sti teṣāmayugapatsthiteḥ||35||

As a matter of fact (vastutas hi), for this reason (atas eva), this (iyam) Consciousness (saṁvid) does not (na) touch (saṁspṛśet) time (kālam).

Due to this (atas), the one (ekā eva) Consciousness (saṁvittiḥ) who is devoid of vikalpa-s (nirvikalpā api), by becoming aware (vindānā) of the manifold sphere of objects (nānā-rūpe... bhāva-gocare) like this and like that --i.e. this is blue, this is not blue, etc.-- (tathā-tathā), (becomes) vikalpa --i.e. thought-- (vikalpaḥ).

As long as (yāvat) another vibration (spanda-antaram... tad) is not arising (na... uditam), so long (tāvat eva) such a vikalpa (saḥ... tāvān... vikalpaḥ) is (only) one (ekaḥ), though it invents (kalpayan) a manifold (vividham) reality (vastu).

But (muestra) for those (teṣām) who (ye) do not know (viduḥ) in this way (ittham) --i.e. for the Buddhists--, vikalpa (vikalpaḥ) is not possible (na upapadyate). Even (api) in the three worlds (tri-jagatyā), there is not at all (na bhavet kaścid... jātucid) one (vikalpa) --i.e. a unit of differentiated knowledge-- (saḥ hi ekaḥ).

(According to them,) vikalpa (vikalpaḥ) is said to be (kila kathyate) knowledge (jñānam) impregnated with words (śabda-ārūṣaṇayā). That (impregnation) (sā ca) is (syāt) successive (kramikā eva). In this way (ittham), what (kim), how (katham) (or) who (kaḥ) could one know in a differentiated way (vikalpayet)? Even (api) such (a word) (iyān) (like) 'pot' (ghaṭaḥ iti) is not (na) vikalpa or differentiated knowledge (vikalpaḥ). What to say (kā kathā) about its persisting (in time) (sthitau)? (According to their viewpoint,) no (na... ca) vikalpa (vikalpaḥ) can exist (kaḥ api asti), (even the one) which (yaḥ) remains merely one mātrā (mātrā-mātra-niṣṭhitaḥ).

And (ca) in their case --i.e. according to their opinion-- (teṣām) there is no (na... asti) assemblage of knowledge (jñāna-samūhaḥ) since it cannot remain simultaneously (ayugapad-sthiteḥ)||30-35||

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 Stanzas 36 to 40

तेनास्तङ्गत एवैष व्यवहारो विकल्पजः।
तस्मात्स्पन्दान्तरं यावन्नोदियात्तावदेककम्॥३६॥

विज्ञानं तद्विकल्पात्मधर्मकोटीरपि स्पृशेत्।
एकाशीतिपदोदारशक्त्यामर्शात्मकस्ततः॥३७॥

विकल्पः शिवतादायी पूर्वमेव निरूपितः।
यथा कर्णौ नर्तयामीत्येवं यत्नात्तथा भवेत्॥३८॥

चक्रचारगताद्यत्नात्तद्वत्तच्चक्रगैव धीः।
जपहोमार्चनादीनां प्राणसाम्यमतो विधिः॥३९॥

सिद्धामते कुण्डलिनीशक्तिः प्राणसमोन्मना।
उक्तं च योगिनीकौले तदेतत्परमेशिना॥४०॥

Tenāstaṅgata evaiṣa vyavahāro vikalpajaḥ|
Tasmātspandāntaraṁ yāvannodiyāttāvadekakam||36||
Vijñānaṁ tadvikalpātmadharmakoṭīrapi spṛśet|
Ekāśītipadodāraśaktyāmarśātmakastataḥ||37||
Vikalpaḥ śivatādāyī pūrvameva nirūpitaḥ|
Yathā karṇau nartayāmītyevaṁ yatnāttathā bhavet||38||
Cakracāragatādyatnāttadvattaccakragaiva dhīḥ|
Japahomārcanādīnāṁ prāṇasāmyamato vidhiḥ||39||
Siddhāmate kuṇḍalinīśaktiḥ prāṇasamonmanā|
Uktaṁ ca yoginīkaule tadetatparameśinā||40||

Due to that --i.e. if one agrees with the viewpoint of the Buddhists-- (tena), this (eṣaḥ) ordinary life (vyavahāraḥ) born from vikalpa (vikalpa-jaḥ) is destroyed (astaṅgataḥ eva).

Therefore (tasmāt), (returning to good sense,) as long as (yāvat) another vibration (spanda-antaram) does not arise (na udiyāt), so long (tāvat) differentiated knowledge (vijñānam) is only one --viz. it retains unity-- (ekakam), even (if) (api) it involves --lit. it touches-- (spṛśet) millions of attributes contained in that vikalpa (tad-vikalpa-ātma-dharma-koṭīḥ).

For that reason (tatas), vikalpa (vikalpaḥ), consisting of the awareness of the exalted powers of the eighty-one pada-s (ekāśīti-pada-udāra-śakti-āmarśa-ātmakaḥ), has been previously described (pūrvam eva nirūpitaḥ) as giver of the State of Śiva (śivatā-dāyī).

Thus (iti evam), just as (yathā) I cause my ears to dance (karṇau nartayāmi) by effort (yatnāt), so (tathā) it is (bhavet) by effort (yatnāt) related to the movement (of the vital energy) in the cakra-s (cakra-cāra-gatāt), that consciousness (dhīḥ) contained in those cakra-s (tad-cakra-gā eva) likewise (tadvat) (develops).

Therefore (atas), the rule (vidhiḥ) (is that there must be) harmony between muttering of a mantra, offering oblations, worship, etc. and the vital energy (japa-homa-arcana-ādīnām prāṇa-sāmyam). In (venerable) Siddhāmata (siddhāmate), (it is said that) the power called Kuṇḍalinī (kuṇḍalinī-śaktiḥ) (becomes) Unmanā --the State beyond mind-- (unmanā) when She is in harmony with the vital energy (prāṇa-samā). That very thing (tad etad) was said (uktam ca) by the Supreme Lord (parama-īśinā) in Yoginīkaula (yoginīkaule)||36-40||

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 Stanzas 41 to 53

पदमन्त्राक्षरे चक्रे विभागं शक्तितत्त्वगम्।
पदेषु कृत्वा मन्त्रज्ञो जपादौ फलभाग्भवेत्॥४१॥

Padamantrākṣare cakre vibhāgaṁ śaktitattvagam|
Padeṣu kṛtvā mantrajño japādau phalabhāgbhavet||41||

In a cakra composed of the syllables of mantra and pada (pada-mantra-akṣare cakre), the knower of the mantra (mantra-jñaḥ), producing (kṛtvā) a division located in the category Śakti (vibhāgam śakti-tattva-gam) in (each of) the pada-s (padeṣu) during the muttering of a mantra, etc. (japa-ādau), partakes of the fruits --i.e. he obtains the fruits-- (phala-bhāk bhavet)||41||


द्वित्रिसप्ताष्टसङ्ख्यातं लोपयेच्छतिकोदयम्।
इति शक्तिस्थिता मन्त्रा विद्या वा चक्रनायकाः॥४२॥

पदपिण्डस्वरूपेण ज्ञात्वा योज्याः सदा प्रिये।
नित्योदये महातत्त्वे उदयस्थे सदाशिवे॥४३॥

अयुक्ताः शक्तिमार्गे तु न जप्ताश्चोदयेन ये।
ते न सिद्ध्यन्ति यत्नेन जप्ताः कोटिशतैरपि॥४४॥

Dvitrisaptāṣṭasaṅkhyātaṁ lopayecchatikodayam|
Iti śaktisthitā mantrā vidyā vā cakranāyakāḥ||42||
Padapiṇḍasvarūpeṇa jñātvā yojyāḥ sadā priye|
Nityodaye mahātattve udayasthe sadāśive||43||
Ayuktāḥ śaktimārge tu na japtāścodayena ye|
Te na siddhyanti yatnena japtāḥ koṭiśatairapi||44||

He should supress (the movement of the vital energy) (lopayet) according to the number (of groups of pada-s), i.e. two, three, seven, eight (dvi-tri-sapta-aṣṭa-saṅkhyātam) (and) one hundred (śatika-udayam).

Oh beloved One (priye), mantra-s (mantrāḥ), vidyā-s (vidyāḥ) or (vā) the deities of the cakra-s (cakra-nāyakāḥ) are based on Śakti (śakti-sthitāḥ). They are to be always used (yojyāḥ sadā) after knowing (jñātvā) by means of the nature of the groups of pada-s (pada-piṇḍa-svarūpeṇa). But (muestra) (when they) are not united (ayuktāḥ), in the path of Śakti (śaktimārge), to the always active (nitya-udaye) great rising principle (mahā-tattve udaya-sthe) of Sadāśiva (sadāśive), they should not be repeated (na japtāḥ ca). According to the emergence (and submersion of the vital energy) (udayena), they (ye... te) are not successful (na siddhyanti) even (if) (api) they are repeated (japtāḥ) by effort (yatnena) hundreds of millions of times (koṭi-śataiḥ)||42-44||


मालामन्त्रेषु सर्वेषु मानसो जप उच्यते।
उपांशुर्वा शक्त्युदयं तेषां न परिकल्पयेत्॥४५॥

पदमन्त्रेषु सर्वेषु यावत्तत्पदशक्तिगम्।
शक्यते सततं युक्तैस्तावज्जप्यं तु साधकैः॥४६॥

तावती तेषु वै सङ्ख्या पदेषु पदसञ्ज्ञिता।
तावन्तमुदयं कृत्वा त्रिपदोक्त्यादितः क्रमात्॥४७॥

द्वादशाख्ये द्वादशिते चक्रे सार्धं शतं भवेत्।
उदयस्तद्धि सचतुश्चत्वारिंशच्छतं भवेत्॥४८॥

षोडशाख्ये द्वादशिते द्वानवत्यधिके शते।
चारार्धेन समं प्रोक्तं शतं द्वादशकाधिकम्॥४९॥

षोडशाख्ये षोडशिते भवेच्चतुरशीतिगः।
उदयो द्विशतं तद्धि षट्पञ्चाशत्समुत्तरम्॥५०॥

चाराष्टभागांस्त्रीनत्र कथयन्त्यधिकान्बुधाः।
अष्टाष्टके द्वादशिते पादार्धं विंशतिं वसून्॥५१॥

उदयः सप्तशतिका साष्टा षष्टिर्यतो हि सः।
एष चक्रोदयः प्रोक्तः साधकानां हितावहः॥५२॥

निरुद्ध्य मानसीर्वृत्तीश्चक्रे विश्रान्तिमागतः।
व्युत्थाय यावद्विश्राम्येत्तावच्चारोदयो ह्ययम्॥५३॥

Mālāmantreṣu sarveṣu mānaso japa ucyate|
Upāṁśurvā śaktyudayaṁ teṣāṁ na parikalpayet||45||
Padamantreṣu sarveṣu yāvattatpadaśaktigam|
Śakyate satataṁ yuktaistāvajjapyaṁ tu sādhakaiḥ||46||
Tāvatī teṣu vai saṅkhyā padeṣu padasañjñitā|
Tāvantamudayaṁ kṛtvā tripadoktyāditaḥ kramāt||47||
Dvādaśākhye dvādaśite cakre sārdhaṁ śataṁ bhavet|
Udayastaddhi sacatuścatvāriṁśacchataṁ bhavet||48||
Ṣoḍaśākhye dvādaśite dvānavatyadhike śate|
Cārārdhena samaṁ proktaṁ śataṁ dvādaśakādhikam||49||
Ṣoḍaśākhye ṣoḍaśite bhaveccaturaśītigaḥ|
Udayo dviśataṁ taddhi ṣaṭpañcāśatsamuttaram||50||
Cārāṣṭabhāgāṁstrīnatra kathayantyadhikānbudhāḥ|
Aṣṭāṣṭake dvādaśite pādārdhaṁ viṁśatiṁ vasūn||51||
Udayaḥ saptaśatikā sāṣṭā ṣaṣṭiryato hi saḥ|
Eṣa cakrodayaḥ proktaḥ sādhakānāṁ hitāvahaḥ||52||
Niruddhya mānasīrvṛttīścakre viśrāntimāgataḥ|
Vyutthāya yāvadviśrāmyettāvaccārodayo hyayam||53||

Regarding all the mantra-s arranged in the form of rosaries (mālā-mantreṣu sarveṣu), (their) repetition (japaḥ) is said to be (ucyate) mental (mānasaḥ) or (vā) in low voice (ypāṁśuḥ). In their case (teṣām), one should not perform (na parikalpayet) the rise of Śakti (śakti-udayam).

Regarding all the mantra-s based on pada-s (pada-mantreṣu sarveṣu), as long as (yāvat) it is possible (śakyate) to keep (harmony) between the power (of the vital energy) and those pada-s (tad-pada-śakti-gam), so long (tāvat) it --i.e. a mantra based on pada-s-- is to be always repeated (japyam tu) by the adepts (sādhakaiḥ) who are absorbed (in such practices) (yuktaiḥ).

In those pada-s (teṣu vai... padeṣu), so much (tāvatī) is the number (saṅkhyā) of pada-s (pada-sañjñitā). One should produce --lit. producing-- (kṛtvā) the rise (of the vital energy) (udayam) a similar number of times (tāvantam), from the mantra consisting of three pada-s and so forth (tri-pada-ukti-āditaḥ), in succession (kramāt).

In a cakra called 'twelve' --with twelve pada-s-- which is multiplied by twelve (dvādaśa-ākhye dvādaśite cakre), the rise (of the vital energy) (udayaḥ) is (bhavet) 150 (sa-ardham śatam). That (tad) really (hi) is (bhavet) 144 (sa-catur-catvāriṁśat-śatam).

(In a cakra) called 'sixteen' --with sixteen pada-s-- which is multiplied by twelve (ṣoḍaśa-ākhye dvādaśite), (the rise of the vital energy) is said to be (proktam) 112.5 (cāra-ardhena samam... śatam dvādaśaka-adhikam), (and that really is) 192 (dvānavati-adhike śate).

(In a cakra) called 'sixteen' --with sixteen pada-s-- which is multiplied by sixteen (ṣoḍaśa-ākhye ṣoḍaśite), the rise (of the vital energy) (udayaḥ) is (bhavet) 84 (caturaśīti-gaḥ). That (tad) really (hi) (is) 256 (dvi-śatam... ṣaṭpañcāśat-samuttaram).

The wise (budhāḥ) say (kathayanti) that here --i.e. in the previous calculation of 84-- (atra) there are three additional eighths of movement of the vital energy (cāra-aṣṭa-bhāgan trīn... adhikān) --i.e. the wise say that it should be 84 plus three eighths--.

(In a cakra called) 'sixty-four' --with sixty-four pada-s-- which is multiplied by twelve (aṣṭa-aṣṭake dvādaśite), the rise (of the vital energy) (udayaḥ) (is) 28.125 (pādārdham viṁśatim vasūn). As a result (yatas), that (saḥ) really (hi) (is) 768 (sapta-śatikā sa-aṣṭā ṣaṣṭiḥ).

This (eṣaḥ) rising of the cakra-s (cakra-udayaḥ) —which produces welfare (hita-āvahaḥ) for the adepts (sādhakānām)— has been (therefore) declared (proktaḥ).

After supressing (niruddhya) the mental fluctuations (mānasīḥ vṛttīḥ), (the yogī) reaches (āgataḥ) a repose --in the middle state-- (viśrāntim) in the cakra --in the mantra-- (cakre). So long (tāvat) this (ayam) rise in the movement (of the vital energy takes place) (cāra-udayaḥ hi) as long as (yāvat) (such a movement) emerges (from the heart and dissolves in dvādaśānta and emerges from dvādaśānta and) (vyutthāya) rests (in the heart again) (viśrāmyet)||45-53||

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 Stanzas 54 to 71

पूर्णे समुदये त्वत्र प्रवेशैकात्म्यनिर्गमाः।
त्रय इत्यत एवोक्तः सिद्धौ मध्योदयो वरः॥५४॥

Pūrṇe samudaye tvatra praveśaikātmyanirgamāḥ|
Traya ityata evoktaḥ siddhau madhyodayo varaḥ||54||

Therefore (atas), in a full rising --i.e. in a full breathing process-- (pūrṇe samudaye tu atra), three (stages) are mentioned (trayaḥ iti atas eva uktaḥ): Inhalation, unity and exhalation (praveśa-aikātmya-nirgamāḥ). The middle rise (characterized by unity) (madhya-udayaḥ) is the best (varaḥ) with reference to causing siddhi or success (siddhau)||54||


आद्यन्तोदयनिर्मुक्ता मध्यमोदयसंयुताः।
मन्त्रविद्याचक्रगणाः सिद्धिभाजो भवन्ति हि॥५५॥

मन्त्रचक्रोदयज्ञस्तु विद्याचक्रोदयार्थवित्।
क्षिप्रं सिद्ध्येदिति प्रोक्तं श्रीमद्द्विंशतिके त्रिके॥५६॥

Ādyantodayanirmuktā madhyamodayasaṁyutāḥ|
Mantravidyācakragaṇāḥ siddhibhājo bhavanti hi||55||
Mantracakrodayajñastu vidyācakrodayārthavit|
Kṣipraṁ siddhyediti proktaṁ śrīmaddviṁśatike trike||56||

It has been said (proktam) in venerable Viṁśatikatrika (śrīmat-viṁśatike trike) that (iti) the groups of mantra-s, vidyā-s and cakra-s (mantravidyācakragaṇāḥ) devoid of inhalation and exhalation (ādi-anta-udaya-nirmuktā) (and) endowed with the middle rise (madhyama-udaya-saṁyutāḥ) have siddhi --i.e. they produce success-- (siddhi-bhājaḥ bhavanti hi).

The one who knows the rising of the group of mantra-s (mantra-cakra-udaya-jñaḥ tu) (and) who knows the meaning of the rise of the group of vidyā-s (vidyā-cakra-udaya-artha-vit) is quickly successful (kṣipram siddhyet)||55-56||


द्विस्त्रिश्चतुर्वा मात्राभिर्विद्यां वा चक्रमेव वा।
तत्त्वोदययुतं नित्यं पृथग्भूतं जपेत्सदा॥५७॥

पिण्डाक्षरपदैर्मन्त्रमेकैकं शक्तितत्त्वगम्।
बह्वक्षरस्तु यो मन्त्रो विद्या वा चक्रमेव वा॥५८॥

शक्तिस्थं नैव तं तत्र विभागस्त्वोंनमोऽन्तगः।
अस्मिंस्तत्त्वोदये तस्मादहोरात्रस्त्रिशस्त्रिशः॥५९॥

विभज्यते विभागश्च पुनरेव त्रिशस्त्रिशः।
पूर्वोदये तु विश्रम्य द्वितीयेनोल्लसेद्यदा॥६०॥

विशेच्चार्धार्धिकायोगात्तदोक्तार्धोदयो भवेत्।
यदा पूर्णोदयात्मा तु समः कालस्त्रिके स्फुरेत्॥६१॥

प्रवेशविश्रान्त्युल्लासे स्यात्स्वत्र्यंशोदयस्तदा।
इत्येष कालविभवः प्राण एव प्रतिष्ठितः॥६२॥

स स्पन्दे खे स तच्चित्यां तेनास्यां विश्वनिष्ठितिः।
अतः संवित्प्रतिष्ठानौ यतो विश्वलयोदयौ॥६३॥

शक्त्यन्तेऽध्वनि तत्स्पन्दासङ्ख्याता वास्तवी ततः।
उक्तं श्रीमालिनीतन्त्रे गात्रे यत्रैव कुत्रचित्॥६४॥

विकार उपजायेत तत्तत्त्वं तत्त्वमुत्तमम्।
प्राणे प्रतिष्ठितः कालस्तदाविष्टा च यत्तनुः॥६५॥

देहे प्रतिष्ठितस्यास्य ततो रूपं निरूप्यते।
चित्स्पन्दप्राणवृत्तीनामन्त्या या स्थूलता सुषिः॥६६॥

सा नाडीरूपतामेत्य देहं सन्तानयेदिमम्।
श्रीस्वच्छन्देऽत एवोक्तं यथा पर्णं स्वतन्तुभिः॥६७॥

व्याप्तं तद्वत्तनुर्द्वारद्वारिभावेन नाडिभिः।
पादाङ्गुष्ठादिकोर्ध्वस्थब्रह्मकुण्डलिकान्तगः॥६८॥

कालः समस्तश्चतुरशीतावेवाङ्गुलेष्वितः।
द्वादशान्तावधिं किञ्चित्सूक्ष्मकालस्थितिं विदुः॥६९॥

षण्णवत्यामधः षड्द्विक्रमाच्चाष्टोत्तरं शतम्।
अत्र मध्यमसञ्चारिप्राणोदयलयान्तरे॥७०॥

विश्वे सृष्टिलयास्ते तु चित्रा वाय्वन्तरक्रमात्।
इत्येष सूक्ष्मपरिमर्शनशीलनीयश्चक्रोदयोऽनुभवशास्त्रदृशा मयोक्तः॥७१॥

Dvistriścaturvā mātrābhirvidyāṁ vā cakrameva vā|
Tattvodayayutaṁ nityaṁ pṛthagbhūtaṁ japetsadā||57||
Piṇḍākṣarapadairmantramekaikaṁ śaktitattvagam|
Bahvakṣarastu yo mantro vidyā vā cakrameva vā||58||
Śaktisthaṁ naiva taṁ tatra vibhāgastvoṁnamo'ntagaḥ|
Asmiṁstattvodaye tasmādahorātrastriśastriśaḥ||59||
Vibhajyate vibhāgaśca punareva triśastriśaḥ|
Pūrvodaye tu viśramya dvitīyenollasedyadā||60||
Viśeccārdhārdhikāyogāttadoktārdhodayo bhavet|
Yadā pūrṇodayātmā tu samaḥ kālastrike sphuret||61||
Praveśaviśrāntyullāse syātsvatryaṁśodayastadā|
Ityeṣa kālavibhavaḥ prāṇa eva pratiṣṭhitaḥ||62||
Sa spande khe sa taccityāṁ tenāsyāṁ viśvaniṣṭhitiḥ|
Ataḥ saṁvitpratiṣṭhānau yato viśvalayodayau||63||
Śaktyante'dhvani tatspandāsaṅkhyātā vāstavī tataḥ|
Uktaṁ śrīmālinītantre gātre yatraiva kutracit||64||
Vikāra upajāyeta tattattvaṁ tattvamuttamam|
Prāṇe pratiṣṭhitaḥ kālastadāviṣṭā ca yattanuḥ||65||
Dehe pratiṣṭhitasyāsya tato rūpaṁ nirūpyate|
Citspandaprāṇavṛttīnāmantyā yā sthūlatā suṣiḥ||66||
Sā nāḍīrūpatāmetya dehaṁ santānayedimam|
Śrīsvacchande'ta evoktaṁ yathā parṇaṁ svatantubhiḥ||67||
Vyāptaṁ tadvattanurdvāradvāribhāvena nāḍibhiḥ|
Pādāṅguṣṭhādikordhvasthabrahmakuṇḍalikāntagaḥ||68||
Kālaḥ samastaścaturaśītāvevāṅguleṣvitaḥ|
Dvādaśāntāvadhiṁ kiñcitsūkṣmakālasthitiṁ viduḥ||69||
Ṣaṇṇavatyāmadhaḥ ṣaḍdvikramāccāṣṭottaraṁ śatam|
Atra madhyamasañcāriprāṇodayalayāntare||70||
Viśve sṛṣṭilayāste tu citrā vāyvantarakramāt|
Ityeṣa sūkṣmaparimarśanaśīlanīyaścakrodayo'nubhavaśāstradṛśā mayoktaḥ||71||

(The yogī) should always repeat (japet sadā) (a mantra) with two, three or four mātrā-s (dviḥ triḥ catur mātrābhiḥ), or (vā... vā) a vidyā (vidyā) or (vā) a cakra (cakram eva), (or even) a single (ekaikam) mantra (mantram) —residing in the Śakti category— (śakti-tattva-gam), separated from (pṛthak-bhūtam) piṇḍa, syllables and pada-s (piṇḍa-akṣara-padaiḥ), (but) constantly endowed with the rise of the (Supreme) Principle --i.e. in unity with the middle state-- (tattva-udaya-yutam nityam). But (tu) a mantra (mantraḥ), or (vā) a vidyā (vidyā) or (vā) a cakra (cakram eva) which (yaḥ) contains a lot of syllables (bahu-akṣaraḥ) cannot stay in Śakti (śakti-stham na eva tam). There --i.e. in their case-- (tatra), the division (vibhāgaḥ tu) (is) Om̐ and namas at the end (oṁ-namas-anta-gaḥ).

In this rise of the (Supreme) Principle (asmin tattva-udaye), day and night (ahorātraḥ) (are) therefore (tasmāt) divided (vibhajyate) into three and into three (triśas triśas), and (ca) every portion (vibhāgaḥ) again (punar eva) into three and into three (triśas triśas).

After attaining a repose (viśramya) in the primordial rising (pūrva-udaye tu), when (yadā) (the yogī) exhales (ullaset) for the second time (dvitīyena), and (ca) inhales (viśet), then (tadā), by joining the halves (ardha-ardhika-āyogāt), there is (bhavet) the rise of the aforesaid half (ukta-ardha-udayaḥ). However (tu), when (yadā) time (kālaḥ) consisting of a full rise (pūrṇa-udaya-ātmā), shines forth (sphuret) in the three (trika), viz. (when time) is (syāt) in inhalation, repose and exhalation (praveśa-viśrānti-ullāse), then (tadā) (there is) the emergence of one third in each of them (sva-tri-aṁśa-udayaḥ).

Thus (iti), this (eṣaḥ) power of time (kāla-vibhavaḥ) resides (pratiṣṭhitaḥ) in the vital energy (prāṇe) only (eva). It --the vital energy-- (saḥ) (resides) in Spanda (spande). It --Spanda-- (saḥ) (resides) in the void (khe). (And) that (void) (tad) (resides) in Citi or Consciousness (cityām). On that account (tena), the universe resides in Her --in Citi or Consciousness-- (asyām viśva-niṣṭhitiḥ).

On this account (atas), since (yatas) the dissolution and emergence of the universe (viśva-laya-udayau) rest in Consciousness (saṁvid-pratiṣṭhānau), therefore (tatas) the Real (Consciousness) (vāstavī) (is) the One whose vibrations (tad-spandā) are innumerable (asaṅkhyātā) in the course (of manifestation) ending in the Śakti (category) (śakti-ante adhvani).

It has been said (uktam) in venerable Mālinīvijayottaratantra (śrī-mālinī-tantre) that (regarding) the change (vikāraḥ) that arises (upajāyeta) in any indriya whatsoever --i.e. power of seeing, etc.-- (gātre yatra eva kutracid), the Truth in that (tad-tattvaṁ) is the Highest Principle (tattvam uttamam).

Time (kālaḥ) (is) contained (pratiṣṭhitaḥ) in the vital energy (prāṇe), and (ca) the body (yad tanuḥ) is pervaded by that (vital energy) (tad-āviṣṭā). On that account --i.e. because the vital energy pervades the body-- (tatas), (now) the nature (rūpam) of this (vital energy) contained (pratiṣṭhitasya asya) in the body (dehe) is being described (nirūpyate).

The final (antyā yā) grossness (sthūlatā) of the movements of the vital energy (which are) the vibrations of Consciousness (cit-spanda-prāṇa-vṛttīnām) (is) a tube (suṣiḥ). It --such a tube-- (sā), assuming the form of a subtle channel (nāḍī-rūpatām etya), connects together --lit. cause to connect-- (santānayet) this (imam) body (deham).

For this reason (atas eva), it has been said (uktam) in venerable Svacchandatantra (śrī-svacchande): Just as (yathā) a leaf (parṇam) is pervaded (vyāptam) by its own filaments (sva-tantubhiḥ), so (tadvat) the body (tanuḥ) (is pervaded) by the main and secondary subtle channels (dvāra-dvāri-bhāvena nāḍibhiḥ).

The whole (samastaḥ) time (kālaḥ), from the big toe up to Brahmarandhra (in the crown of the head) (pādāṅguṣṭha-ādika-ūrdhva-stha-brahma-kuṇḍalikā-anta-gaḥ), (is) here (itas) (contained) in 84 fingers' breadth (caturaśītau eva aṅguleṣu). (The sages) knew (viduḥ) that time remains somewhat subtly (kiñcid-sūkṣma-kāla-sthitim) up to dvādaśānta --at twelve finger's breadth from Brahmarandhra-- (dvādaśānta-avadhim). (So,) from below --from the big toe-- (adhas) (this amounts to) 96 (fingers's breadth) (ṣaṇṇavatyām). (From here), by the addition of a succession of twelve (fingers) (ṣaṭ-dvi-kramāt ca), (the final number is) 108 (aṣṭa-uttaram śatam).

The manifestations and dissolutions (sṛṣṭi-layāḥ) (are contained) in the universe (viśve) which contains inside the rising and dissolution of the vital energy which moves in the middle of this (body) (atra madhyama-sañcāri-prāṇa-udaya-laya-antare). However (tu), they --i.e. the manifestations and dissolutions-- (te) (are) manifold (citrāḥ) due to the internal succession of vital breath (vāyu-antara-kramāt).

Here ends (iti) this (eṣaḥ) rising of the cakra-s (cakra-udayaḥ) —to be cultivated through a subtle awareness (sūkṣma-parimarśana-śīlanīyaḥ)— I have talked about (mayā uktaḥ) by means of the viewpoint of experience and scriptures (anubhava-śāstra-dṛśā)||57-71||

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