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Tantrāloka (Tantraloka): Chapter 21 - stanzas 1 to 61 - Non-dual Shaivism of Kashmir
Pārokṣī
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 61) of the twenty-first chapter (called Pārokṣī).
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.
Stanzas 1 to 15
अथ श्रीतन्त्रालोक एकविंशतितममाह्निकम्।
Atha śrītantrāloka ekaviṁśatitamamāhnikam|
Here begins (atha) the twenty-first (ekaviṁśatitamam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
परोक्षसंस्थितस्याथ दीक्षाकर्म निगद्यते॥१॥
Parokṣasaṁsthitasyātha dīkṣākarma nigadyate||1||
Now (atha) the ritual of initiation (dīkṣā-karma) of the one who remains absent (parokṣa-saṁsthitasya) is described (nigadyate)||1||
भुक्तिमुक्तिप्रसिद्ध्यर्थं नीयते सद्गुरुं प्रति।
इत्यस्मिन्मालिनीवाक्ये प्रतिः साम्मुख्यवाचकः॥२॥
साम्मुख्यं चास्य शिष्यस्य तत्कृपास्पदतात्मकम्।
तमाराध्येति वचनं कृपाहेतूपलक्षणम्॥३॥
Bhuktimuktiprasiddhyarthaṁ nīyate sadguruṁ prati|
Ityasminmālinīvākye pratiḥ sāmmukhyavācakaḥ||2||
Sāmmukhyaṁ cāsya śiṣyasya tatkṛpāspadatātmakam|
Tamārādhyeti vacanaṁ kṛpāhetūpalakṣaṇam||3||
("The one who, being engrossed in the Power of Rudra --Śiva--, desires to go (to a true Guru), (then,) by the Will of Śiva,) he is led (nīyate) toward a true Guru (sat-gurum prati) in order to get wordly enjoyment and spiritual Liberation (bhukti-mukti-prasiddhi-artham... iti)" --Mālinīvijayottaratantra 1.44--: In this assertion (occurring) in the Mālinīvijayottaratantra (asmin mālinī-vākye), the term 'prati' --lit. 'toward'-- (pratiḥ) is expressive of the presence (of the disciple) --viz. the disciple is face to face with the Guru-- (sāmmukhya-vācakaḥ). And (ca) the presence (sāmmukhyam) of this disciple (asya śiṣyasya) consists of his having become an abode of the compassion of that (Guru) (tad-kṛpā-āspadatā-ātmakam).
The statement (vacanam) "After worshiping (ārādhya) him (tam... iti)" (is) a mark of the cause of (Guru's) compassion (kṛpā-hetu-upalakṣaṇam)||2-3||
तत्सम्बन्धात्ततः कश्चित्तत्क्षणादपवृज्यते।
इत्यस्यायमपि ह्यर्थो मालिनीवाक्यसन्मणेः॥४॥
तत्क्षणादिति नास्यास्ति यियासादिक्षणान्तरम्।
किन्त्वेवमेव करुणानिघ्नस्तं गुरुरुद्धरेत्॥५॥
Tatsambandhāttataḥ kaścittatkṣaṇādapavṛjyate|
Ityasyāyamapi hyartho mālinīvākyasanmaṇeḥ||4||
Tatkṣaṇāditi nāsyāsti yiyāsādikṣaṇāntaram|
Kintvevameva karuṇānighnastaṁ gururuddharet||5||
"After that connection with Her --with the Power of Śiva-- (tad-sambandhāt tatas), someone (kaścid) is immediately released (tad-kṣaṇāt apavṛjyate), [(while) in the case of someone (else), (his) union with ignorance ceases (after some time)]" --Mālinīvijayottaratantra 1.43--: This (ayam) (is) also (api hi) es el significado (arthaḥ) of this true gem (appearing in the form of) an assetion in the Mālinīvijayottaratantra (asya... mālinī-vākya-sat-maṇeḥ).
"Immediately (tad-kṣaṇāt iti)" (points out that) for him --i.e. for the disciple-- (asya) there is no (na... asti) another moment (besides the moment when there was in him) a desire of going (to a Guru), etc. (yiyāsā-ādi-kṣaṇa-antaram). Nonetheless (kintu), thus (evam eva), the Guru (guruḥ), full of compassion (karuṇā-nighnaḥ), elevates (uddharet) him (tam)||4-5||
गुरुसेवाक्षीणतनोर्दीक्षामप्राप्य पञ्चताम्।
गतस्याथ स्वयं मृत्युक्षणोदिततथारुचेः॥६॥
अथवाधरतन्त्रादिदीक्षासंस्कारभागिनः।
प्राप्तसामयिकस्याथ परां दीक्षामविन्दतः॥७॥
डिम्बाहतस्य योगेशीभक्षितस्याभिचारतः।
मृतस्य गुरुणा यन्त्रतन्त्रादिनिहतस्य वा॥८॥
भ्रष्टस्वसमयस्याथ दीक्षां प्राप्तवतोऽप्यलम्।
बन्धुभार्यासुहृत्पुत्रगाढाभ्यर्थनयोगतः॥९॥
स्वयं तद्विषयोत्पन्नकरुणाबलतोऽपि वा।
विज्ञाततन्मुखायातशक्तिपातांशधर्मिणः॥१०॥
गुरुर्दीक्षां मृतोद्धारीं कुर्वीत शिवदायिनीम्।
श्रीमृत्युञ्जयसिद्धादौ यदुक्तं परमेशिना॥११॥
अदीक्षिते नृपत्यादावलसे पतिते मृते।
बालातुरस्त्रीवृद्धे च मृतोद्धारं प्रकल्पयेत्॥१२॥
विधिः सर्वः पूर्वमुक्तः स तु सङ्क्षिप्त इष्यते।
गुर्वादिपूजारहितो बाह्ये भोगाय सा यतः॥१३॥
अधिवासचरुक्षेत्रशय्यामण्डलकल्पनम्।
नोपयोग्यत्र तच्छिष्यसंस्क्रियास्वप्नदृष्टये॥१४॥
मन्त्रसन्निधिसन्तृप्तियोग्यायात्र तु मण्डलम्।
भूयो दिने च देवार्चा साक्षान्नास्योपकारि तत्॥१५॥
Gurusevākṣīṇatanordīkṣāmaprāpya pañcatām|
Gatasyātha svayaṁ mṛtyukṣaṇoditatathāruceḥ||6||
Athavādharatantrādidīkṣāsaṁskārabhāginaḥ|
Prāptasāmayikasyātha parāṁ dīkṣāmavindataḥ||7||
Ḍimbāhatasya yogeśībhakṣitasyābhicārataḥ|
Mṛtasya guruṇā yantratantrādinihatasya vā||8||
Bhraṣṭasvasamayasyātha dīkṣāṁ prāptavato'pyalam|
Bandhubhāryāsuhṛtputragāḍhābhyarthanayogataḥ||9||
Svayaṁ tadviṣayotpannakaruṇābalato'pi vā|
Vijñātatanmukhāyātaśaktipātāṁśadharmiṇaḥ||10||
Gururdīkṣāṁ mṛtoddhārīṁ kurvīta śivadāyinīm|
Śrīmṛtyuñjayasiddhādau yaduktaṁ parameśinā||11||
Adīkṣite nṛpatyādāvalase patite mṛte|
Bālāturastrīvṛddhe ca mṛtoddhāraṁ prakalpayet||12||
Vidhiḥ sarvaḥ pūrvamuktaḥ sa tu saṅkṣipta iṣyate|
Gurvādipūjārahito bāhye bhogāya sā yataḥ||13||
Adhivāsacarukṣetraśayyāmaṇḍalakalpanam|
Nopayogyatra tacchiṣyasaṁskriyāsvapnadṛṣṭaye||14||
Mantrasannidhisantṛptiyogyāyātra tu maṇḍalam|
Bhūyo dine ca devārcā sākṣānnāsyopakāri tat||15||
(In what cases should a Guru impart this kind of initiation?:) (1) In the case of someone who has died (pañcatām... gatasya) without having obtained (aprāpya) initiation (dīkṣām) (and) his body has become emaciated by the service to the Guru (guru-sevā-kṣīṇa-tanoḥ); or (atha) (2) in the case of someone in whom such a desire (for initiation) has emerged by itself at the moment of dying (svayam mṛtyu-kṣaṇa-udita-tathā-ruceḥ); or else (athavā) (3) in the case of someone who has received a purification from an initiation into inferior Tantra-s, etc. (adhara-tantra-ādi-dīkṣā-saṁskāra-bhāginaḥ); or (atha) (4) in the case of someone who has gotten initiation for a samayī (prāpta-sāmayikasya) (but) who has not obtained (avindataḥ) a superior (parām) initiation (dīkṣām); (or) (5) in the case of someone who was killed in an affray/riot (ḍimba-āhatasya); (or) (6) in the case of someone who has been devoured by the goddesses of Yoga (yoga-īśī-bhakṣitasya); (or) (7) in the case of someone who has died (mṛtasya) through magic (abhicāratas); or (vā) (8) in the case of someone who has been slain by a Guru through Yantra, Tantra, etc. (guruṇā yantra-tantra-ādi-nihatasya); or (atha) (9) in the case of someone who has fallen from his own samaya-s or rules (bhraṣṭa-sva-samayasya) even though (api) he has obtained (prāptavatas) initiation (dīkṣām) to a high degree (alam).
The Guru (guruḥ) should perform (kurvīta) the initiation (dīkṣām) that redeems the dead (mṛta-uddhārīm) (and) grants Śiva (śiva-dāyinīm) (in the following case as well:) In the case of someone who (the Guru) knows that he is the bearer of a portion of the Śaktipāta --Grace bestowal-- which has come in his direction (vijñāta-tad-mukha-āyāta-śakti-pāta-aṁśa-dharmiṇaḥ) on account of the vehement/firm requests from relatives, wife, friends or son (bandhu-bhāryā-suhṛt-putra-gāḍha-abhyarthana-yogatas), or (vā) also (api) by force of the compassion for him which has arisen spontaneously (in the Guru himself) (svayam tad-viṣaya-utpanna-karuṇā-balatas).
On which account (yad), it has been said (uktam) by the Supreme Lord (parama-īśinā) in the venerable Mṛtyuñjaya, Siddhā, etc. (śrī-mṛtyuñjaya-siddhā-ādau):
The redemption of the dead (mṛta-uddhāram) is suitable for (prakalpayet) someone who has not been initiated (adīkṣite), for a king and so on (nṛpati-ādau), for someone who is lazy/indolent (alase), for someone who has fallen (patite), for someone who has died (mṛte), and (ca) for a child, a sick person, a woman and someone who is old (bāla-ātura-strī-vṛddhe). The whole (sarvaḥ) procedure (vidhiḥ) has been mentioned (uktam) before (pūrvam), but (tu) (now) it (saḥ) is prescribed to be (iṣyate) concise (saṅkṣiptaḥ), viz. devoid of the worship of the Guru, etc. (guru-ādi-pūjā-rahitaḥ), because (yatas) it --i.e. such an initiation-- (sā) (is performed by the Guru) for (his disciple to experience) worldly enjoyment (bhogāya) in the external world (bāhye). The preliminary consecration, the caru --i.e. an oblation of boiled rice or barley which is ingested during the sacrifices--, the field, the preparation of the bed and the maṇḍala (adhivāsa-caru-kṣetra-śayyā-maṇḍala-kalpanam) are not useful (na upayogi) here (atra). (Why? Because, for example, the preliminary consecration is) for seeing the dreams and for the purification of that disciple (tad-śiṣya-saṁskriyā-svapna-dṛṣṭaye), (while) the maṇḍala (maṇḍalam) (is) here (atra tu) for making the Mantra-s present and fit to be pleased (mantra-sannidhi-santṛpti-yogyāya), (and all that is not necessary in this context). And (ca) moreover (bhūyas), the worship of the gods (deva-arcā... tad) on the (following) (dine) day is not (either) directly helpful (sākṣāt na... upakāri) in the case of this (special type of initiation) (asya)||6-15||
Stanzas 16 to 25
क्रियोपकरणस्थानमण्डलाकृतिमन्त्रतः।
ध्यानयोगैकतद्भक्तिज्ञानतन्मयभावतः॥१६॥
तत्प्रविष्टस्य कस्यापि शिष्याणां च गुरोस्तथा।
एकादशैते कथिताः सन्निधानाय हेतवः॥१७॥
उत्तरोत्तरमुत्कृष्टास्तथा व्यामिश्रणावशात्।
क्रियातिभूयसी पुष्पाद्युत्तमलक्षणान्वितम्॥१८॥
एकलिङ्गादि च स्थानं यत्रात्मा सम्प्रसीदति।
मण्डलं त्रित्रिशूलाब्जचक्रं यन्मन्त्रमण्डले॥१९॥
अनाहूतेऽपि दृष्टं सत्समयित्वप्रसाधनम्।
यदुक्तं मालिनीतन्त्रे सिद्धं समयमण्डलम्॥२०॥
येन सन्दृष्टमात्रेति सिद्धमात्रपदद्वयात्।
आकृतिर्दीप्तरूपा या मन्त्रस्तद्वत्सुदीप्तिकः॥२१॥
शिष्टं स्पष्टमतो नेह कथितं विस्तरात्पुनः।
कृत्वा मण्डलमभ्यर्च्य तत्र देवं कुशैरथ॥२२॥
गोमयेनाकृतिं कुर्याच्छिष्यवत्तां निधापयेत्।
ततस्तस्यां शोध्यमेकमध्वानं व्याप्तिभावनात्॥२३॥
प्रकृत्यन्तं विनिक्षिप्य पुनरेनं विधिं चरेत्।
महाजालप्रयोगेण सर्वस्मादध्वमध्यतः॥२४॥
चित्तमाकृष्य तत्रस्थं कुर्यात्तद्विधिरुच्यते।
मूलाधारादुदेत्य प्रसृतसुविततानन्तनाड्यध्वदण्डं वीर्येणाक्रम्य नासागगनपरिगतं विक्षिपन्व्याप्तुमीष्टे।
यावद्धूमाभिरामप्रचिततरशिखाजालकेनाध्वचक्रं सञ्छाद्याभीष्टजीवानयनमिति महाजालनामा प्रयोगः॥२५॥
Kriyopakaraṇasthānamaṇḍalākṛtimantrataḥ|
Dhyānayogaikatadbhaktijñānatanmayabhāvataḥ||16||
Tatpraviṣṭasya kasyāpi śiṣyāṇāṁ ca gurostathā|
Ekādaśaite kathitāḥ sannidhānāya hetavaḥ||17||
Uttarottaramutkṛṣṭāstathā vyāmiśraṇāvaśāt|
Kriyātibhūyasī puṣpādyuttamalakṣaṇānvitam||18||
Ekaliṅgādi ca sthānaṁ yatrātmā samprasīdati|
Maṇḍalaṁ tritriśūlābjacakraṁ yanmantramaṇḍale||19||
Anāhūte'pi dṛṣṭaṁ satsamayitvaprasādhanam|
Yaduktaṁ mālinītantre siddhaṁ samayamaṇḍalam||20||
Yena sandṛṣṭamātreti siddhamātrapadadvayāt|
Ākṛtirdīptarūpā yā mantrastadvatsudīptikaḥ||21||
Śiṣṭaṁ spaṣṭamato neha kathitaṁ vistarātpunaḥ|
Kṛtvā maṇḍalamabhyarcya tatra devaṁ kuśairatha||22||
Gomayenākṛtiṁ kuryācchiṣyavattāṁ nidhāpayet|
Tatastasyāṁ śodhyamekamadhvānaṁ vyāptibhāvanāt||23||
Prakṛtyantaṁ vinikṣipya punarenaṁ vidhiṁ caret|
Mahājālaprayogeṇa sarvasmādadhvamadhyataḥ||24||
Cittamākṛṣya tatrasthaṁ kuryāttadvidhirucyate|
Mūlādhārādudetya prasṛtasuvitatānantanāḍyadhvadaṇḍaṁ vīryeṇākramya nāsāgaganaparigataṁ vikṣipanvyāptumīṣṭe|
Yāvaddhūmābhirāmapracitataraśikhājālakenādhvacakraṁ sañchādyābhīṣṭajīvānayanamiti mahājālanāmā prayogaḥ||25||
These (ete) causes (hetavas) for the presence (of the absent disciple) (sannidhānāya) in the case of the Guru (guroḥ) and (ca... tathā) (his) disciples (śiṣyāṇām) —(or even) in the case of someone who (just) entered into that (ritual) --i.e. a stranger that suddenly appeared and entered into the ceremony-- (tad-praviṣṭasya kasyāpi)— are said to be (kathitāḥ) eleven (ekādaśa) —they are superior (utkṛṣṭāḥ) (as one moves) higher and higher (uttara-uttaram) since they are free from mixtures (vyāmiśraṇa-avaśāt) in this way (tathā)— (The presence of the absent disciple happens) through (1) ritual, (2) instrument --viz. the paraphernalia used in the rite--, (3) place, (4) maṇḍala, (5) form/figure --it refers to the form of the body of the absent disciple--, (6) Mantra (kriyā-upakaraṇa-sthāna-maṇḍala-ākṛti-mantrataḥ); (and also) through (7) meditation, (8) union, (9) devotion to Him only, (10) knowledge (and) (11) identification --lit. the state of being identical-- (dhyāna-yoga-eka-tad-bhakti-jñāna-tad-maya-bhāvatas).
(Now Abhinavagupta explains the first six causes only, because the remaining five ones are self-explanatory:) (1) The ritual (kriyā) (should be) very abundant (ati-bhūyasī). (2) (The instruments such as) flowers, etc. (should) be endowed with the best characteristics (puṣpa-ādi-uttama-lakṣaṇa-anvitam). (3) And (ca) the place (sthānam) (should be) one with one liṅga, etc. (eka-liṅga-ādi), where (yatra) the Self (ātmā) is kindly gracious --now "prasīdati", without the "sam" affix, means "(the Self) becomes pleased"-- (samprasīdati). (4) The maṇḍala (maṇḍalam) (is) the lotus wheel of the three tridents (tri-triśūla-abja-cakram), which (yad), (once) seen (dṛṣṭam), brings about the genuine condition of samayī --i.e. the condition of being someone who has been initiated into samaya-s or rules-- (sat-samayitva-prasādhanam), even (api) when the circle of Mantra-s has not been summoned (mantra-maṇḍale... anāhūte). That (yad) has been mentioned (uktam) in Mālinītantra --presumably Mālinīvijayottaratantra-- (mālinī-tantre) through two words —"accomplished" and "only"— (siddha-mātra-pada-dvayāt): "The maṇḍala of the samaya or rule (samaya-maṇḍalam) is accomplished (siddham) by only beholding which --expecting "mātreṇa", strange Sanskrit here-- (yena sandṛṣṭa-mātrā iti)". (5) The form/figure (of the absent disciple) (ākṛtiḥ) (has to be) kindled/inflamed (dīpta-rūpā yā). (6) The Mantra (mantraḥ), likewise (tad-vat), (should contain) great brightness (su-dīptikaḥ). The rest (śiṣṭam) (is) clear (spaṣṭam). On this account (atas), (the group of the remaining five causes) is not mentioned (na... kathitam) here (iha) in detail (vistarāt) again (punar).
After making (kṛtvā) the maṇḍala (maṇḍalam) (and) worshiping (abhyarcya) the God (devam) there (tatra), (the Guru) should now make (atha... kuryāt) with Kuśa grass (kuśaiḥ) (or) cowdung (gomayena) a form/figure (ākṛtim) just like the disciple (śiṣya-vat), (and then) he should put --lit. "he should cause (someone else) to put"-- (nidhāpayet) it (tām) (in front). After that (tatas), having placed (vinikṣipya) in it (tasyām) one (ekam) path (adhvānam) —to be purified (śodhyam)— up to Prakṛti --category 13-- (prakṛti-antam) through the contemplation of the penetration (vyāpti-bhāvanāt), he should perform (caret) this (enam) procedure (vidhim) again --this "again" sounds weird here, but the other possible translations "moreover, however, in an opposite direction, etc" sound even weirder; so Abhinavagupta just wrote "punar" like a kind of expletive in order to add emphasis-- (punar). After having drawn the (disciple's) mind toward himself (cittam ākṛṣya) from the middle of all the paths --far-fetched Sanskrit here-- (sarvasmāt adhva-madhyatas) through the device of the great net (mahā-jāla-prayogeṇa), (the Guru) should make (kuryāt) (it --viz. the disciple's mind--) stay (stham) there --i.e. in the form/figure-- (tatra). That procedure (tad-vidhiḥ) is (now) described (ucyate).
After rising up (udetya) from Mūlādhāra (mūlādhārāt), (the Guru) should, by (his) power, grab hold (vīryeṇa ākramya) of the shaft in which the courses of innumerable subtle channels are well spread and manifested (prasṛta-suvitata-ananta-nāḍī-adhva-daṇḍam); (next,) when the shaft has reached the ether of the nose (nāsā-gagana-parigatam), (the Guru) is able (īṣṭe) to penetrate (vyāptum) by throwing (it) --viz. by throwing the shaft-- (vikṣipan) until (yāvat) he covers (sañchādya) the group of (six) courses or paths (adhva-cakram) with a net of flames which are beautiful as they are well engulfed by smoke (dhūma-abhirāma-pracitatara-śikhā-jālakena), which brings the desired soul near (abhīṣṭa-jīva-ānayanam). This is the device (iti... prayogaḥ) called great net (mahā-jāla-nāmā)||16-25||
Stanzas 26 to 30
एतेनाच्छादनीयं व्रजति परवशं सम्मुखीनत्वमादौ पञ्चादानीयते चेत्सकलमथ ततोऽप्यध्वमध्याद्यथेष्टम्।
आकृष्टावुद्धृतौ वा मृतजनविषये कर्षणीयेऽथ जीवे योगः श्रीशम्भुनाथागमपरिगमितो जालनामा मयोक्तः॥२६॥
Etenācchādanīyaṁ vrajati paravaśaṁ sammukhīnatvamādau pañcādānīyate cetsakalamatha tato'pyadhvamadhyādyatheṣṭam|
Ākṛṣṭāvuddhṛtau vā mṛtajanaviṣaye karṣaṇīye'tha jīve yogaḥ śrīśambhunāthāgamaparigamito jālanāmā mayoktaḥ||26||
At first (ādau) (all that) has been covered (ācchādanīyam) by this (great net) (etena) appears in front (of the Guru) (vrajati... sammukhīnatvam) obediently --lit. under the influence of another-- (para-vaśam). Afterward (paścāt), if (ced) (the soul is) a sakala (sakalam atha) (and he is) brought close (to the Guru) (ānīyate), even so (api) then (tatas) (he will find his disciple) such as he desired (yathā-iṣṭam) in the middle of the (six) courses (adhva-madhyāt). The Yoga (yogaḥ) —with reference to the attraction (ākṛṣṭau) or (vā) redemption (uddhṛtau) in the case of a dead person (mṛta-jana-viṣaye), or else (atha), with reference to a living person being drawn or pulled (karṣaṇīye... jīve)— called jāla or net (jāla-nāmā), has been declared (here) (uktaḥ) by me (mayā) as learned from revealed scriptures and venerable Śambhunātha --the Kulaguru of Abhinavagupta-- (śrī-śambhunātha-āgama-parigamitaḥ)||26||
चिरविघटिते सेनायुग्मे यथामिलिते पुनर्हयगजनरं स्वां स्वां जातिं रसादभिधावति।
करणपवनैर्नाडीचक्रैस्तथैव समागतैर्निजनिजरसादेकीभाव्यं स्वजालवशीकृतैः॥२७॥
Ciravighaṭite senāyugme yathāmilite punarhayagajanaraṁ svāṁ svāṁ jātiṁ rasādabhidhāvati|
Karaṇapavanairnāḍīcakraistathaiva samāgatairnijanijarasādekībhāvyaṁ svajālavaśīkṛtaiḥ||27||
Just as (yathā) in two long-separated armies (cira-vighaṭite senā-yugme) that have becomes united (milite) again (punar), horses, elephants and men (haya-gaja-naram) run up toward (abhidhāvati) to their own species (svāṁ svāṁ jāti) due to (their natural) inclination (rasāt), so also (tathā eva) (does happen) with the organs of sense, vital airs and groups of subtle channels (karaṇa-pavanaiḥ nāḍī-cakraiḥ) (of Guru and disciple) that have become united (samāgataiḥ) brought into subjection by their own net (svajālavaśīkṛtaiḥ) (and whose) association (occurs) (ekībhāvyam) according to each of their own inclinations (nija-nija-rasāt)||27||
महाजालसमाकृष्टो जीवो विज्ञानशालिना।
स्वःप्रेततिर्यङ्निरयांस्तदैवैष विमुञ्चति॥२८॥
तज्ज्ञानमन्त्रयोगाप्तः पुरुषश्चैष कृत्रिमम्।
योगीव साध्यहृदयात्तदा तादात्म्यमुज्झति॥२९॥
Mahājālasamākṛṣṭo jīvo vijñānaśālinā|
Svaḥpretatiryaṅnirayāṁstadaivaiṣa vimuñcati||28||
Tajjñānamantrayogāptaḥ puruṣaścaiṣa kṛtrimam|
Yogīva sādhyahṛdayāttadā tādātmyamujjhati||29||
This (eṣaḥ) individual soul (jīvaḥ), drawn/attracted through the great net (mahā-jāla-samākṛṣṭaḥ) by someone who is endowed with special knowledge --or "by someone who is full of special knowledge", i.e. by the Guru-- (vijñāna-śālinā), abandons (vimuñcati) then (tadā eva) heaven, ghosts, animals and hell (svar-preta-tiryaṅ-nirayān).
And (ca) this (eṣaḥ) individual soul (puruṣaḥ) obtained through his --i.e. Guru's-- knowledge, Mantra and Yoga (tad-jñāna-mantra-yoga-āptaḥ) abandons (ujjhati) then (tadā) (his) identification (with heavenly body, animal body, etc.) (tādātmyam) just like (iva) a yogī (yogī) (abandons his) artificial (identification with the body of another person) (kṛtrimam) (by departing) from the heart of (his) target --i.e. of that person who he had subdued-- (sādhya-hṛdayāt) --I am following the interpretation given by Jayaratha on this--||28-29||
स्थावरादिदशाश्चित्रास्तत्सलोकसमीपताः।
त्यजेच्चेति न चित्रं स एवं यः कर्मणापि वा॥३०॥
Sthāvarādidaśāścitrāstatsalokasamīpatāḥ|
Tyajecceti na citraṁ sa evaṁ yaḥ karmaṇāpi vā||30||
Also (ca), (the individual soul) abandons (tyajet) the various states such as (those of the) plants, etc. (sthāvara-ādi-daśāḥ citrāḥ) (plus all) that is near that --i.e. near the plants, etc.-- together with the world (itself) --this compound is very difficult to translate and has more possible translations, it seems-- (tad-sa-loka-samīpatāḥ). Thus (iti), there is no wonder (in that) (na citram). (Why? Because such is the nature of) it --viz. of the individual soul-- (saḥ), who (yaḥ) (is naturally) so (evam), or (vā) even (api) (who is so) due to Karma (karmaṇā) --Abhinavagupta's Sanskrit here so far-fetched that I had to do acrobatics--||30||
Stanzas 31 to 44
अधिकारिशरीरत्वान्मानुष्ये तु शरीरगः।
न तदा मुच्यते देहाद्देहान्ते तु शिवं व्रजेत्॥३१॥
तस्मिन्देहे तु काप्यस्य जायते शाङ्करी परा।
भक्तिरूहाच्च विज्ञानादाचार्याद्वाप्यसेवितात्॥३२॥
Adhikāriśarīratvānmānuṣye tu śarīragaḥ|
Na tadā mucyate dehāddehānte tu śivaṁ vrajet||31||
Tasmindehe tu kāpyasya jāyate śāṅkarī parā|
Bhaktirūhācca vijñānādācāryādvāpyasevitāt||32||
But (tu) he who has reached a body (śarīra-gaḥ) in humanity (mānuṣye), since (his) body is that of someone who is qualified (to receive initiation) (adhikāri-śarīra-tvāt), is not then set free (na tadā mucyate) from (his) body (dehāt). However (tu), at the end of the body (deha-ante), he goes (vrajet) to Śiva (śivam).
Some (kāpi) supreme (parā) devotion (bhaktiḥ) relating to Śaṅkara (śāṅkarī) springs up (jāyate) in that body (tasmin dehe tu) of his (asya), although (api) he has abstained from (asevitāt) (strong) reasoning (ūhāt ca) (or) special knowledge (vijñānāt) or (vā) (even) Ācārya --i.e. Guru-- (ācāryāt) --far-fetched Sanskrit here--||31-32||
तद्देहसंस्थितोऽप्येष जीवो जालबलादिमम्।
दार्भादिदेहं व्याप्नोति स्वाधिष्ठित्याप्यचेतयन्॥३३॥
Taddehasaṁsthito'pyeṣa jīvo jālabalādimam|
Dārbhādidehaṁ vyāpnoti svādhiṣṭhityāpyacetayan||33||
Although (api) this (eṣaḥ) individual soul (jīvaḥ) remains in that body --or "in his body"-- (tad-deha-saṁsthitaḥ), it pervades (vyāpnoti) —by force of the net (jāla-balāt)— this (imam) body (made out) of darbha grass, etc. --Abhinavagupta refers to the doll resembling the body of the absent disciple-- (dārbha-ādi-deham) even if (api) it --i.e. the individual soul-- is not aware (acetayan) of (its) presiding over (that doll made of darbha grass, etc.) (sva-adhiṣṭhityā)||33||
योगमन्त्रक्रियाज्ञानभूयोबलवशात्पुनः।
मनुष्यदेहमप्येष तदैवाशु विमुञ्चति॥३४॥
सुप्तकल्पोऽप्यदेहोऽपि यो जीवः सोऽपि जालतः।
आकृष्टो दार्भमायाति देहं फलमयं च वा॥३५॥
जातीफलादि यत्किञ्चित्तेन वा देहकल्पना।
अन्तर्बहिर्द्वयौचित्यात्तदत्रोत्कृष्टमुच्यते॥३६॥
ततो जालक्रमानीतः स जीवः सुप्तवत्स्थितः।
मनोविशिष्टदेहादिसामग्रीप्राप्त्यभावतः॥३७॥
न स्पन्दते न जानाति न वक्ति न किलेच्छति।
तादृशस्यैव संस्कारान्सर्वान्प्राग्वत्प्रकल्पयेत्॥३८॥
निर्बीजदीक्षायोगेन सर्वं कृत्वा पुरोदितम्।
विधिं योजनिकां पूर्णाहुत्या साकं क्षिपेच्च तम्॥३९॥
दार्भादिदेहे मन्त्राग्नावर्पिते पूर्णया सह।
मुक्तपाशः शिवं याति पुनरावृत्तिवर्जितः॥४०॥
सप्रत्यया त्वियं यत्र स्पन्दते दर्भजा तनुः।
तत्र प्राणमनोमन्त्रार्पणयोगात्तथा भवेत्॥४१॥
साभ्यासस्य तदप्युक्तं बलाश्वासि न तत्कृते।
मृतोद्धारोदितैरेव यथासम्भूति हेतुभिः॥४२॥
जीवत्परोक्षदीक्षापि कार्या निर्बीजिका तु सा।
तस्यां दर्भाकृतिप्रायकल्पने जालयोगतः॥४३॥
सङ्कल्पमात्रेणाकर्षो जीवस्य मृतिभीतितः।
शिष्टं प्राग्वत्कुशाद्युत्थाकारविप्लोषवर्जितम्॥४४॥
Yogamantrakriyājñānabhūyobalavaśātpunaḥ|
Manuṣyadehamapyeṣa tadaivāśu vimuñcati||34||
Suptakalpo'pyadeho'pi yo jīvaḥ so'pi jālataḥ|
Ākṛṣṭo dārbhamāyāti dehaṁ phalamayaṁ ca vā||35||
Jātīphalādi yatkiñcittena vā dehakalpanā|
Antarbahirdvayaucityāttadatrotkṛṣṭamucyate||36||
Tato jālakramānītaḥ sa jīvaḥ suptavatsthitaḥ|
Manoviśiṣṭadehādisāmagrīprāptyabhāvataḥ||37||
Na spandate na jānāti na vakti na kilecchati|
Tādṛśasyaiva saṁskārānsarvānprāgvatprakalpayet||38||
Nirbījadīkṣāyogena sarvaṁ kṛtvā puroditam|
Vidhiṁ yojanikāṁ pūrṇāhutyā sākaṁ kṣipecca tam||39||
Dārbhādidehe mantrāgnāvarpite pūrṇayā saha|
Muktapāśaḥ śivaṁ yāti punarāvṛttivarjitaḥ||40||
Sapratyayā tviyaṁ yatra spandate darbhajā tanuḥ|
Tatra prāṇamanomantrārpaṇayogāttathā bhavet||41||
Sābhyāsasya tadapyuktaṁ balāśvāsi na tatkṛte|
Mṛtoddhāroditaireva yathāsambhūti hetubhiḥ||42||
Jīvatparokṣadīkṣāpi kāryā nirbījikā tu sā|
Tasyāṁ darbhākṛtiprāyakalpane jālayogataḥ||43||
Saṅkalpamātreṇākarṣo jīvasya mṛtibhītitaḥ|
Śiṣṭaṁ prāgvatkuśādyutthākāraviploṣavarjitam||44||
Again (punar), on account of (Guru's) force abounding in Yoga, Mantra, rituals and knowledge (yoga-mantra-kriyā-jñāna-bhūyas-bala-vaśāt), this (soul) (eṣaḥ) then (tadā) quickly (āśu) leaves (vimuñcati) even (api) (that) human body (manuṣya-deham).
Even (api) the soul (jīvaḥ saḥ) who (yaḥ) is even without a body (adehaḥ api) (or) even (api) as if asleep (supta-kalpaḥ) goes (āyāti) to the body (deham) made out of darbha grass --i.e. the doll-- (dārbham) or (vā) made out of a fruit (phala-mayam ca), drawn (ākṛṣṭaḥ) through the net (jālatas).
The manufacturation of the body --i.e. of the doll-- (deha-kalpanā) (can be made out) of nutmeg, etc. or of any other thing (jātī-phala-ādi yad kiñcid tena vā).
That (body --i.e. the doll--) (tad) is here said to be (atra... ucyate) superior (utkṛṣṭam) since it is suitable both inside and outside (antar-bahis-dvaya-aucityāt). On that account (tatas), the soul (saḥ jīvaḥ) which has been brought (to the figure --i.e. to the doll--) through the method of the net (jāla-krama-ānītaḥ) remains (sthitaḥ) as if asleep (supta-vat) because of the absence of the obtainment of an apparatus (consisting of) a body endowed with a mind, etc. (manas-viśiṣṭa-deha-ādi-sāmagrī-prāpti-abhāvatas). It neither vibrates (na spandate) nor (na) knows (jānāti) nor (na) speaks (vakti) nor (na) certainly (kila) desires (icchati). For someone who is such --i.e. for a soul residing in a figure or doll like that-- (tādṛśasya eva), (the Guru) should prepare (prakalpayet) all (sarvān) the purificatory rites (saṁskārān) like before (prāk-vat). After performing (kṛtvā) the whole (sarvam) abovementioned (purā-uditam) procedure (vidhim) (producing) the union (of that soul with Śiva) (yojanikām) by means of the seedless initiation --i.e. that souls does not need to follow any samaya-s or rules-- (nirbīja-dīkṣā-yogena), (the Guru) should throw (kṣipet ca) it --viz. the figure or doll-- (tam) (into the fire) together with (sākam) a full oblation (pūrṇa-āhutyā). When the body made out of darbha grass, etc. is offered (dārbha-ādi-dehe... arpite) into the fire of Mantra (mantra-agnau) along with a full (oblation) (pūrṇayā saha), (the soul,) free from bonds (mukta-pāśaḥ), goes (yāti) to Śiva (śivam) (and) does not return again (to Saṁsāra or Transmigration full of suffering) (punar āvṛtti-varjitaḥ). This (iyam) (initiation) where (yatra) the body (tanuḥ) prepared from darbha grass (darbha-jā) vibrates (spandate) (is) indeed (tu) furnished with pratyaya or proof (sa-pratyayā). There --i.e. in this kind of initiation-- (tatra), it happens --viz. the vibration occurs-- (bhavet) so (tathā) due to the union of vital energy, mind and offering of Mantra-s (prāṇa-manas-mantra-arpaṇa-yogāt). That (vibration) (tad) is also said (api uktam) to breathe force --in the sense of "injecting strength"-- (bala-āśvāsi) into the (Guru) doing (such a) practice (sa-abhyāsasya). (Anyway,) that --i.e. the vibration-- (tad) (is of no use) with reference to the (the soul) for whom (all this ritual is performed) (na... kṛte) --another way to translate this phrase is to consider that "kṛte" means "regarding, concerning", so "(Anyway, the vibration) is not (useful) regarding it [i.e. regarding the soul in the figure or doll]"--.
The initiation of a living absent (disciple) (jīvat-parokṣa-dīkṣā) is also to be performed (api kāryā), as much as the Guru can (yathāsambhūti), by the means (hetubhiḥ) mentioned in the redemption of the dead (mṛta-uddhāra-uditaiḥ eva). It --i.e. this initiation-- (sā) is certainly a seedless one (nirbījikā tu). In it --viz. in this initiation-- (tasyām), the act of drawing (ākarṣaḥ) the soul (jīvasya) by means of a net (jāla-yogatas) toward the fashioned form resembling the figure (made out) of darbha grass (which was used in the previous ritual for the dead disciple) (darbha-ākṛti-prāya-kalpane) is (performed) only through imagination (saṅkalpa-mātreṇa). Out of fear of death --it refers to the death of the absent disciple-- (mṛti-bhītitas), the rest (śiṣṭam) (is) as before (prāk-vat) (but) without burning the form/figure made of Kuśa grass, etc. (kuśa-ādi-uttha-ākāra-viploṣa-varjitam)||34-44||
Stanzas 45 to 53
पारिमित्यादनैश्वर्यात्साध्ये नियतियन्त्रणात्।
जालाकृष्टिर्विनाभ्यासं रागद्वेषान्न जायते॥४५॥
Pārimityādanaiśvaryātsādhye niyatiyantraṇāt|
Jālākṛṣṭirvinābhyāsaṁ rāgadveṣānna jāyate||45||
The attraction by means of the net (jāla-ākṛṣṭiḥ) without (vinā) practice (abhyāsam) does not take place (na jāyate) due to attachment and aversion --i.e. the Guru's attachment and aversion to the absent disciple-- (rāga-dveṣāt), due to limitation (pārimityāt), due to lack of lordship (an-aiśvaryāt) (and also) due to Niyati's --category 11-- restriction (niyati-yantraṇāt) regarding the goal (sādhye)||45||
परोक्ष एवातुल्याभिर्दीक्षाभिर्यदि दीक्षितः।
तत्रोत्तरं स्याद्बलवत्संस्काराय त्वधस्तनम्॥४६॥
Parokṣa evātulyābhirdīkṣābhiryadi dīkṣitaḥ|
Tatrottaraṁ syādbalavatsaṁskārāya tvadhastanam||46||
If (yadi) the absent (disciple) himself (parokṣaḥ eva) is initiated (dīkṣitaḥ) by unequalled initiations (atulyābhiḥ dīkṣābhiḥ), in that case (tatra), the superior one (uttaram) is (syāt) mighty (balavat), but (tu) the inferior one (adhastanam) is for purification (saṁskārāya)||46||
भुक्तियोजनिकायां तु भूयोभिर्गुरुभिस्तथा।
कृतायां भोगवैचित्र्यं हेतुवैचित्र्ययोगतः॥४७॥
परोक्षदीक्षणेऽमायोत्तीर्णे भोगाय योजयेत्।
भोगानीप्सा दुर्लभा हि सती वा भोगहानये॥४८॥
Bhuktiyojanikāyāṁ tu bhūyobhirgurubhistathā|
Kṛtāyāṁ bhogavaicitryaṁ hetuvaicitryayogataḥ||47||
Parokṣadīkṣaṇe'māyottīrṇe bhogāya yojayet|
Bhogānīpsā durlabhā hi satī vā bhogahānaye||48||
The variety of worldly enjoyments --this is related to a disciple wanting to attain bhukti and not Liberation, at least for now-- (bhoga-vaicitryam) with regard to (an initiation) which unites (that disciple) with "bhukti" --lit. "enjoyment", but in practice it means the attainment of supernatural powers-- (bhukti-yojanikāyām tu) (and) which has been performed (kṛtāyām) in that way (tathā) by numerous Guru-s (bhūyobhiḥ gurubhiḥ), (occurs) through a variety of means (hetu-vaicitrya-yogatas).
During the initiation of the absent (disciple) (parokṣa-dīkṣaṇe), (the Guru) should join (that disciple) (yojayet) to (a level) which is not beyond Māyā --category 6-- (amāyā-uttīrṇe) for (such a disciple) to experience worldly enjoyments (bhogāya). Or (vā), when there is absence of desires for worldly enjoyments (bhoga-an-īpsā... satī) —which --i.e. that state without desires for things of this world-- is doubtless rare/extraordinary (durlabhā hi)—, (the Guru should join this disciple to a level which is beyond Māyā) for the cessation of (all) the worldly enjoyments (bhoga-hānaye)||47-48||
उक्तं हि स्वान्यसंवित्त्योः स्वसंविद्बलवत्तरा।
बाधकत्वे बाधिकासौ साम्यौदासीन्ययोस्तथा॥४९॥
Uktaṁ hi svānyasaṁvittyoḥ svasaṁvidbalavattarā|
Bādhakatve bādhikāsau sāmyaudāsīnyayostathā||49||
It is declared that (uktam hi), between one's own consciousness and other's consciousness --Abhinavagupta seems to be referring to the consciousness of disciple and Guru, respectively-- (sva-anya-saṁvittyoḥ), one's own consciousness (sva-saṁvid) is stronger (balavattarā). If there is opposition --i.e. something hindering-- (bādhakatve), it --i.e. one's own consciousness-- (asau), which is so (tathā), annuls (bādhikā) the conditions of equality and indifference (sāmya-audāsīnyayoḥ)||49||
श्रीमान्धर्मशिवोऽप्याह पारोक्ष्यां कर्मपद्धतौ।
परोक्षदीक्षणे सम्यक्पूर्णाहुतिविधौ यदि॥५०॥
अग्निश्चिटिचिटाशब्दं सधूमं प्रतिमुञ्चति।
धत्ते नीलाम्बुदच्छायां मुहुर्ज्वलति शाम्यति॥५१॥
विस्तरो घोररूपश्च महीं धावति चाप्यधः।
ध्वाङ्क्षाद्यश्रव्यशब्दो वा तदा तं लक्षयेद्गुरुः॥५२॥
ब्रह्महत्यादिभिः पापैस्तत्सङ्गैश्चोपपातकैः।
तदा तस्य न कर्तव्या दीक्षास्मिन्नकृते विधौ॥५३॥
Śrīmāndharmaśivo'pyāha pārokṣyāṁ karmapaddhatau|
Parokṣadīkṣaṇe samyakpūrṇāhutividhau yadi||50||
Agniściṭiciṭāśabdaṁ sadhūmaṁ pratimuñcati|
Dhatte nīlāmbudacchāyāṁ muhurjvalati śāmyati||51||
Vistaro ghorarūpaśca mahīṁ dhāvati cāpyadhaḥ|
Dhvāṅkṣādyaśravyaśabdo vā tadā taṁ lakṣayedguruḥ||52||
Brahmahatyādibhiḥ pāpaistatsaṅgaiścopapātakaiḥ|
Tadā tasya na kartavyā dīkṣāsminnakṛte vidhau||53||
The venerable (śrīmān) Dharmaśiva (dharmaśivaḥ) also (api) mentioned (āha) (this initiation full of) mystery (pārokṣyām) in the Karmapaddhati (karmapaddhatau). (He declared that) if (yadi) during the initiation of the absent (disciple) (parokṣa-dīkṣaṇe), when the correct procedure of the full oblation is taking place (samyak pūrṇa-āhuti-vidhau), the fire (agniḥ) gets enveloped in smoke (sa-dhūmam pratimuñcati), emits (pratimuñcati) a hissing sound (ciṭiciṭā-śabdam), produces (dhatte) the shadow of a dark cloud (nīla-ambuda-chāyām), burns brightly (jvalati) (and) ceases (śāmyati) repeatedly (muhur), (and,) becoming expansive (vistaraḥ) and (ca) furnished with a terrible form (ghora-rūpaḥ), (this fire) flows (dhāvati) down (ca api adhas) toward the earth (mahīm) or (vā) (emits) an audible sound such as (that emitted) by crows, etc. --"śravya" also means "worth hearing", so another possible translation would come into existence if I consider that the compound is formed like this instead "dhvāṅkṣa-ādi-aśravya-śabdaḥ"; so, if this is the case, "aśravya" would mean "not worth hearing", i.e. "ugly to the ears", and, of course, both "ādi" and "ādya" mean "etc."-- (dhvāṅkṣa-ādya-śravya-śabdaḥ), then (tadā) the Guru (guruḥ) should perceive and recognize (lakṣayet) that (tam). (To recognize it to be what? As a sign that the disciple is stained) by sins (pāpaiḥ) such as the murder of a Brāhmaṇa --i.e. of a priest--, etc. (brahma-hatyā-ādibhiḥ) along with (ca) minor crimes (upapātakaiḥ) associated with that --i.e. with the main sins the disciple comitted-- (tad-saṅgaiḥ). Then (tadā), his --of such a sinful disciple-- (tasya) initiation (dīkṣā) must not be performed (na kartavyā) if this procedure has not been performed (first) --therefore, this procedure to expiate such great sins will be explained now-- (asmin akṛte vidhau)||50-53||
Stanzas 54 to 61
नवात्मा फट्पुटान्तःस्थः पुनः पञ्चफडन्वितः।
अमुकस्येति पापानि दहाम्यनु फडष्टकम्॥५४॥
इति साहस्रिको होमः कर्तव्यस्तिलतण्डुलैः।
अन्ते पूर्णा च दातव्या ततोऽस्मै दीक्षया गुरुः॥५५॥
परयोजनपर्यन्तं कुर्यात्तत्त्वविशोधनम्।
प्रत्यक्षेऽपि स्थितस्याणोः पापिनो भगवन्मयीम्॥५६॥
शक्तिं प्राप्तवतो ज्येष्ठामेवमेव विधिं चरेत्।
यदि वा दैशिकः सम्यङ्न दीप्तस्तस्य तत्पुरा॥५७॥
प्रायश्चित्तैस्तथा दानैः प्राणायामैश्च शोधनम्।
कृत्वा विधिमिमां चापि दीक्षां कुर्यादशङ्कितः॥५८॥
Navātmā phaṭpuṭāntaḥsthaḥ punaḥ pañcaphaḍanvitaḥ|
Amukasyeti pāpāni dahāmyanu phaḍaṣṭakam||54||
Iti sāhasriko homaḥ kartavyastilataṇḍulaiḥ|
Ante pūrṇā ca dātavyā tato'smai dīkṣayā guruḥ||55||
Parayojanaparyantaṁ kuryāttattvaviśodhanam|
Pratyakṣe'pi sthitasyāṇoḥ pāpino bhagavanmayīm||56||
Śaktiṁ prāptavato jyeṣṭhāmevameva vidhiṁ caret|
Yadi vā daiśikaḥ samyaṅna dīptastasya tatpurā||57||
Prāyaścittaistathā dānaiḥ prāṇāyāmaiśca śodhanam|
Kṛtvā vidhimimāṁ cāpi dīkṣāṁ kuryādaśaṅkitaḥ||58||
One thousand homa-s --i.e. offering of oblations to the fire one thousand times-- (sāhasrikaḥ homaḥ) with grains of rice and sesame seeds (tila-taṇḍulaiḥ) are to be performed (by the Guru) (kartavyaḥ), (while he repeats) the Navātmā Mantra --I guess it is this Mantra: "Hskṣmlvryūṁ"-- (navātmā) —residing inside a capsule of (two weapon Mantra-s) Phaṭ (phaṭ-puṭa-antaḥsthaḥ) (and,) on the other hand (punar), followed by (other) five Phaṭ (pañca-phaṭ-anvitaḥ)—. (After the Navātmā Mantra and Phaṭ-s, the Guru must say:) "I burn up (dahāmi) the sins (pāpāni) of 'so-and-so' (amukasya iti)", along with --viz. followed by-- (anu) a group of eight Phaṭ-s (phaṭ-aṣṭakam). At the end (ante), a full (oblation) (pūrṇā ca) is to be offered (dātavyā). After that (tatas), the Guru (guruḥ), by means of an initiation (dīkṣayā) for him --i.e. for that disciple-- (asmai), should perform (kuryāt) the purification of the tattva-s or categories (tattva-viśodhanam) up to (reaching) the union with the Supreme (Principle) (para-yojana-paryantam).
If (the Guru) has received (prāptavataḥ) the Jyeṣṭhā (jyeṣṭhām) power (śaktim) made out of the Lord (bhagavat-mayīm), he should perform (caret) the procedure (vidhim) in that way (evam eva) for a sinful (pāpinaḥ) soul (aṇoḥ) that remains (sthitasya) even (api) before him --i.e. before the Guru-- (pratyakṣe).
Or (vā) if (yadi) the spiritual preceptor --i.e. the Guru-- (daiśikaḥ) is not properly/fully (samyaṅ) splendid/resplendent (to cope such a task) (dīptaḥ), (then) he, free from doubts, should perform (kuryāt aśaṅkitaḥ) the procedure (vidhim) as well as (ca api) this (imām) initiation (dīkṣām) after purifying (śodhanam... kṛtvā) himself (tasya) before that --i.e. before performing the procedure and initiation-- (tad-purā) by means of rites of expiation/atonement, gifts and Prāṇāyāma-s (prāyaścittaiḥ tathā dānaiḥ prāṇāyāmaiḥ ca)||54-58||
सर्वथावर्तमानोऽपि तत्त्वविन्मोचयेत्पशून्।
इच्छयैव शिवः साक्षात्तस्मात्तं पूजयेत्सदा॥५९॥
शाठ्यं तत्र न कार्यं च तत्कृत्वाधो व्रजेच्छिशुः।
न पुनः कीर्तयेत्तस्य पापं कीर्तयिता व्रजेत्॥६०॥
निरयं वर्जयेत्तस्मादिति दीक्षोत्तरे विधिः।
एषा परोक्षदीक्षा द्विधोदिता जीवदितरभेदेन॥६१॥
Sarvathāvartamāno'pi tattvavinmocayetpaśūn|
Icchayaiva śivaḥ sākṣāttasmāttaṁ pūjayetsadā||59||
Śāṭhyaṁ tatra na kāryaṁ ca tatkṛtvādho vrajecchiśuḥ|
Na punaḥ kīrtayettasya pāpaṁ kīrtayitā vrajet||60||
Nirayaṁ varjayettasmāditi dīkṣottare vidhiḥ|
Eṣā parokṣadīkṣā dvidhoditā jīvaditarabhedena||61||
The knower of the (Supreme) Principle --viz. the Guru-- (tattva-vit), even if (api) he is not completely present (sarvathā avartamānaḥ), liberates (mocayet) bound beings --lit. "beasts", i.e. beings in bondage-- (paśūn) at will (icchayā eva). (Since he is) Śiva (śivaḥ) in person (sākṣāt), therefore (tasmāt) (the disciple) should worship (pūjayet) him (tam) always (sadā). Wickedness/deceit/dishonesty --about everything and not only about "vitta" or "money"-- (śāṭhyam) is not to be practiced/effected (na kāryam) regarding him --i.e. regarding such a Guru-- (tatra). And (ca) (if it is practiced/effected regarding the Guru by the disciple, then this) disciple (śiśuḥ) goes (vrajet) down (adhas) after doing (kṛtvā) that (tad). Moreover (punar), (the Guru) should not make mention (kīrtayet) of his --i.e. disciple's-- (tasya) sin (pāpam). He who makes mention (of that) (kīrtayitā) goes (vrajet) to hell (nirayam). For that reason (tasmāt), (the Guru) should avoid (that conduct) (varjayet). Such is the rule (iti... vidhiḥ) (given) in Dīkṣottara (dīkṣottare).
This (eṣā) (is) the initiation of the absent one (parokṣa-dīkṣā), which is said to be of two sorts (dvidha-uditā) according to the divisions of living and the other one --i.e. living disciple and dead disciple-- (jīvat-itara-bhedena)||59-61||
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