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Tantrāloka (Tantraloka): Chapter 22 - stanzas 1 to 48 - Non-dual Shaivism of Kashmir
Liṅgoddhāra
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 48) of the twenty-second chapter (called Liṅgoddhāra).
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 19
अथ श्रीतन्त्रालोके द्वाविंशतितममाह्निकम्।
Atha śrītantrāloke dvāviṁśatitamamāhnikam|
Here begins (atha) the twenty-second (dvāviṁśatitamam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
लिङ्गोद्धाराख्यामथ वच्मः शिवशासनैकनिर्दिष्टाम्॥१॥
Liṅgoddhārākhyāmatha vacmaḥ śivaśāsanaikanirdiṣṭām||1||
Now (atha) I am speaking --lit. "we are speaking", because great writers like Abhinavagupta sometimes write in plural about themselves-- (vacmaḥ) about what is called "extraction of the mark" (liṅga-uddhāra-ākhyām), which is only indicated in the Śiva's system --i.e. in Trika Shaivism-- (śiva-śāsana-eka-nirdiṣṭām)||1||
उक्तं श्रीमालिनीतन्त्रे किल पार्थिवधारणाम्।
उक्त्वा यो योजितो यत्र स तस्मान्न निवर्तते॥२॥
योग्यतावशसञ्जाता यस्य यत्रैव वासना।
स तत्रैव नियोक्तव्यो दीक्षाकाले ततस्त्वसौ॥३॥
फलं सर्वं समासाद्य शिवे युक्तोऽपवृज्यते।
अयुक्तोऽप्यूर्ध्वसंशुद्धिं सम्प्राप्य भुवनेशतः॥४॥
शुद्धः शिवत्वमायाति दग्धसंसारबन्धनः।
उक्त्वा पुन्धारणां चोक्तमेतद्वैदान्तिकं मया॥५॥
कपिलाय पुरा प्रोक्तं प्रथमे पटले तथा।
अनेन क्रमयोगेन सम्प्राप्तं परमं पदम्॥६॥
न भूयः पशुतामेति शुद्धे स्वात्मनि तिष्ठति।
अतो हि ध्वन्यतेऽर्थोऽयं शिवतत्त्वाधरेष्वपि॥७॥
तत्त्वेषु योजितस्यास्ति पुनरुद्धरणीयता।
समस्तशास्त्रकथितवस्तुवैविक्त्यदायिनः॥८॥
शिवागमस्य सर्वेभ्योऽप्यागमेभ्यो विशिष्टता।
शिवज्ञानेन च विना भूयोऽपि पशुतोद्भवः॥९॥
Uktaṁ śrīmālinītantre kila pārthivadhāraṇām|
Uktvā yo yojito yatra sa tasmānna nivartate||2||
Yogyatāvaśasañjātā yasya yatraiva vāsanā|
Sa tatraiva niyoktavyo dīkṣākāle tatastvasau||3||
Phalaṁ sarvaṁ samāsādya śive yukto'pavṛjyate|
Ayukto'pyūrdhvasaṁśuddhiṁ samprāpya bhuvaneśataḥ||4||
Śuddhaḥ śivatvamāyāti dagdhasaṁsārabandhanaḥ|
Uktvā pundhāraṇāṁ coktametadvaidāntikaṁ mayā||5||
Kapilāya purā proktaṁ prathame paṭale tathā|
Anena kramayogena samprāptaṁ paramaṁ padam||6||
Na bhūyaḥ paśutāmeti śuddhe svātmani tiṣṭhati|
Ato hi dhvanyate'rtho'yaṁ śivatattvādhareṣvapi||7||
Tattveṣu yojitasyāsti punaruddharaṇīyatā|
Samastaśāstrakathitavastuvaiviktyadāyinaḥ||8||
Śivāgamasya sarvebhyo'pyāgamebhyo viśiṣṭatā|
Śivajñānena ca vinā bhūyo'pi paśutodbhavaḥ||9||
It is said (uktam) in venerable Mālinītantra (śrī-mālinītantre) indeed (kila) —after mentioning (uktvā) the concentration on the earth element --category 36-- (pārthiva-dhāraṇām)— (that) where (yatra) (the disciple) is placed --or "joined"-- (by his Guru) (yaḥ yojitaḥ), he (saḥ) does not return (na nivartate) from that (tasmāt). Where (yatra eva) his --i.e. disciple's-- (yasya) tendency (vāsanā) has arisen on account of (his) fitness (yogyatā-vaśa-sañjātā), he (saṣ) is to be placed (niyoktavyaḥ) right there (tatra eva) (by his Guru) at the time of initiation (dīkṣā-kāle). After that (tatas tu), he --viz. the disciple again-- (asau), after getting (samāsādya) all (sarvam) the fruits (of his karma) (phalam), becomes united (yuktaḥ) with Śiva (śive) (and) attains Liberation --lit. he is released-- (apavṛjyate). Even if (api) he does not become united (with Śiva) (ayuktaḥ), having obtained (samprāpya) a high/superior purification (ūrdhva-saṁśuddhim) from the lord of the world (where he resides) (bhuvana-īśatas), he becomes pure (śuddhaḥ), (and) once his bondage in Saṁsāra --viz. transmigration full of suffering-- is burned up (dagdha-saṁsāra-bandhanaḥ), he attains Śiva --or also "he becomes Śiva"-- (śivatvam āyāti). And (ca) after mentioning (uktvā) the concentration on Puruṣa --category 12-- (puṁ-dhāraṇām), this (etad) is said (uktam) (by Śiva in Mālinītantra:) "Firstly (purā), this (etad) Vedantic (special knowledge) (vaidāntikam) was declared (proktam) by Me (mayā) to Kapila (kapilāya)" --this is a concise statement by Abhinavagupta derived from Mālinīvijayottaratantra 16.24, which reads "Etadvedāntavijñānaṁ samāsādupavarṇitam| Kapilasya purā proktametadvistaraśo mayā||24||"; so, no, I am not inventing anything in my translation--. Similarly (tathā), in the first Chapter (prathame paṭale) (of this very Tantra, Śiva expressed in 1.47:) "By this Yoga based on succession (anena krama-yogena), once the Supreme State has been attained (samprāptaḥ paramam padam), he does not become a limited being --paśu-- again (na bhūyas paśutām eti), (but) he (would rather) stay (tiṣṭhati) in his pure essential Self --in his own Self-- (śuddhe sva-ātmani)".
On this account (atas hi), this (ayam) meaning (arthaḥ) is alluded/hinted at (dhvanyate): (a) There is (asti) again (punar) a state of being extracted and elevated (uddharaṇīyatā) for him who has been placed (yojitasya) even (api) in tattva-s or categories (tattveṣu) below the Śiva category (śiva-tattva-adhareṣu). (b) Excellence/superiority (viśiṣṭatā) with reference to all the Āgama-s --i.e. to all the revealed scriptures-- (sarvebhyaḥ api āgamebhyaḥ) on the part of the Śiva's Āgama (śiva-āgamasya) that gives deliverance from the realities mentioned in all the scriptures (samasta-śāstra-kathita-vastu-vaiviktya-dāyinaḥ). (c) And (ca) without (vinā) Knowledge of Śiva (śiva-jñānena), (there is) again (bhūyas api) the generation of the condition of paśu --i.e. of a limited being or beast in bondage-- (paśutā-udbhavaḥ)||2-9||
क्रमश्च शक्तिसम्पातो मलहानिर्यियासुता।
दीक्षा बोधो हेयहानिरुपादेयलयात्मता॥१०॥
भोग्यत्वपाशवत्यागः पतिकर्तृत्वसङ्क्षयः।
स्वात्मस्थितिश्चेत्येवं हि दर्शनान्तरसंस्थितेः॥११॥
प्रोक्तमुद्धरणीयत्वं शिवशक्तीरितस्य हि।
अथ वैष्णवबौद्धादितन्त्रान्ताधरवर्तिनाम्॥१२॥
यदा शिवार्करश्म्योघैर्विकासि हृदयाम्बुजम्।
लिङ्गोद्धृतिस्तदा पूर्वं दीक्षाकर्म ततः परम्॥१३॥
प्राग्लिङ्गान्तरसंस्थोऽपि दीक्षातः शिवतां व्रजेत्।
तत्रोपवास्य तं चान्यदिने साधारमन्त्रतः॥१४॥
स्थण्डिले पूजयित्वेशं श्रावयेत्तस्य वर्तनीम्।
एष प्रागभवल्लिङ्गी चोदितस्त्वधुना त्वया॥१५॥
प्रसन्नेन तदेतस्मै कुरु सम्यगनुग्रहम्।
स्वलिङ्गत्यागशङ्कोत्थं प्रायश्चित्तं च मास्य भूत्॥१६॥
अचिरात्त्वन्मयीभूय भोगं मोक्षं प्रपद्यताम्।
एवमस्त्वित्यथाज्ञां च गृहीत्वा व्रतमस्य तत्॥१७॥
अपास्याम्भसि निक्षिप्य स्नपयेदनुरूपतः।
स्नातं सम्प्रोक्षयेदर्घपात्राम्भोभिरनन्तरम्॥१८॥
पञ्चगव्यं दन्तकाष्ठं ततस्तस्मै समर्पयेत्।
ततस्तं बद्धनेत्रं च प्रवेश्य प्रणिपातयेत्॥१९॥
Kramaśca śaktisampāto malahāniryiyāsutā|
Dīkṣā bodho heyahānirupādeyalayātmatā||10||
Bhogyatvapāśavatyāgaḥ patikartṛtvasaṅkṣayaḥ|
Svātmasthitiścetyevaṁ hi darśanāntarasaṁsthiteḥ||11||
Proktamuddharaṇīyatvaṁ śivaśaktīritasya hi|
Atha vaiṣṇavabauddhāditantrāntādharavartinām||12||
Yadā śivārkaraśmyoghairvikāsi hṛdayāmbujam|
Liṅgoddhṛtistadā pūrvaṁ dīkṣākarma tataḥ param||13||
Prāgliṅgāntarasaṁstho'pi dīkṣātaḥ śivatāṁ vrajet|
Tatropavāsya taṁ cānyadine sādhāramantrataḥ||14||
Sthaṇḍile pūjayitveśaṁ śrāvayettasya vartanīm|
Eṣa prāgabhavalliṅgī coditastvadhunā tvayā||15||
Prasannena tadetasmai kuru samyaganugraham|
Svaliṅgatyāgaśaṅkotthaṁ prāyaścittaṁ ca māsya bhūt||16||
Acirāttvanmayībhūya bhogaṁ mokṣaṁ prapadyatām|
Evamastvityathājñāṁ ca gṛhītvā vratamasya tat||17||
Apāsyāmbhasi nikṣipya snapayedanurūpataḥ|
Snātaṁ samprokṣayedarghapātrāmbhobhiranantaram||18||
Pañcagavyaṁ dantakāṣṭhaṁ tatastasmai samarpayet|
Tatastaṁ baddhanetraṁ ca praveśya praṇipātayet||19||
And (ca) the sequence (kramaḥ) (is as follows:) "(1) Descent of Power (śakti-sampātaḥ). (2) Diminution of the impurity (mala-hāniḥ). (3) A desire to go (and find a Guru) (yiyāsutā). (4) Initiation (dīkṣā). (5) Awakening (bodhaḥ). (6) Diminution of what is to be abandoned (heya-hāniḥ). (7) Dissolution in what is to be accepted (upādeya-laya-ātmatā). (8) Renunciation of the states of paśu or beast in bondage and bhogya or object of enjoyment --Abhinavagupta refers to the state when one is enjoyed by his own powers-- (bhogyatva-pāśava-tyāgaḥ). (9) Destruction of the agency of the Lord --Abhinavagupta refers to the power pushing a limited being to Saṁsāra or transmigratory existence-- (pati-kartṛtva-saṅkṣayaḥ). (10) And (ca) an abiding in his own Self (sva-ātma-sthitiḥ... iti)". The extraction --i.e. his redemption-- (uddharaṇīyatvam) of someone who remains in other philosophical systems (darśana-antara-saṁsthiteḥ) (but) is urged by the Power of Śiva (śiva-śakti-īritasya hi) is said to be (proktam) like that (evam hi).
Now (atha), when (yadā) the heart lotus (hṛdaya-ambujam) of those who are situated in --or "who practice"-- inferior (systems) starting with the Vaiṣṇava and Buddhist (doctrines) and ending in the Tantric ones (vaiṣṇava-bauddha-ādi-tantra-anta-adhara-vartinām) is opened (vikāsi) by the multitude of rays of the Śiva's Sun (śiva-arka-raśmi-oghaiḥ), then (tada) (there should be) firstly (pūrvam) extraction of the marks (of those inferior systems) (liṅga-uddhṛtiḥ), (and) after that (tatas param) the ritual of initiation (dīkṣā-karma). (As a result,) even (api) someone who remained in other marks previously (prāk liṅga-antara-saṁsthaḥ) becomes Śiva (śivatām vrajet) through initiation (dīkṣātas).
And (ca) after causing him --i.e. his disciple-- to fast (upavāsya tam) there (tatra), on the next day --lit. the other day-- (anya-dine), having worshiped (pūjayitvā) the Lord (īśam) on the altar (sthaṇḍile) through usual Mantra-s (sādhāra-mantratas), (the Guru) should inform (śrāvayet) the Lord (īśam) about his --viz. disciple's-- (tasya) life --i.e. his path in life-- (vartanīm). (Now the Guru proclaims:) "He (eṣaḥ) was (abhavat) previously (prāk) someone bearing the marks (of other schools) (liṅgī), but (tu) now (adhunā) impelled (coditaḥ) by You (tvayā) who are kindly disposed --I would like to see a "tasmin" (toward him) here, but it would break the meter-- (prasannena), therefore (tad), show him (Your) Favor (etasmai kuru... anugraham) in the appropriate manner (samyak) so that there will not be for him --this is the right way to translate "mā asya bhūt" in this context, though it literally means "Let there not be for him"-- (mā asya bhūt) expiation/atonement (prāyaścittam ca) derived from doubts with reference to abandoning his own mark (sva-liṅga-tyāga-śaṅkā-uttham). Having become composed of You (tvat-mayī-bhūya), let him quickly attain (acirāt... prapadyatām) worldly enjoyment (bhogam) (and) Liberation (mokṣam)". And (ca) now (atha), after receiving (gṛhītvā) the command/bidding (ājñām) "So (evam) be it (astu iti)!" (from the Lord, the Guru,) after discarding (apāsya) that (tad) vow (vratam) of his --i.e. disciple's, that is, his vow with regard to the previous philosophical system-- (asya) (and) after placing (him) (nikṣipya) in water (ambhasi), should cause (someone else) to bathe (him) (snapayet) conformably (anurūpatas). Immediately after (anantaram), (the Guru) should sprinkle (samprokṣayet) (this disciple) who has taken a bath (snātam) with the water of the vessel (arghapātra-ambhobhiḥ). Next (tatas), (the Guru) should offer (samarpayet) him (tasmai) the five products of the cow (pañca-gavyam) (together with) a tooth-stick (danta-kāṣṭham). After that (tatas), having ushered (praveśya) him (tam) blind-folded (baddha-netram ca) into (the place where the ritual is taking place, the Guru) should make (him) bow down (praṇipātayet)||10-19||
Stanzas 20 to 33
प्रणवो मातृका माया व्योमव्यापी षडक्षरः।
बहुरूपोऽथ नेत्राख्यः सप्त साधारणा अमी॥२०॥
तेषां मध्यादेकतमं मन्त्रमस्मै समर्पयेत्।
सोऽप्यहोरात्रमेवैनं जपेदल्पभुगप्यभुक्॥२१॥
मन्त्रमस्मै समर्प्याथ साधारविधिसंस्कृते।
वह्नौ तर्पिततन्मन्त्रे व्रतशुद्धिं समाचरेत्॥२२॥
Praṇavo mātṛkā māyā vyomavyāpī ṣaḍakṣaraḥ|
Bahurūpo'tha netrākhyaḥ sapta sādhāraṇā amī||20||
Teṣāṁ madhyādekatamaṁ mantramasmai samarpayet|
So'pyahorātramevainaṁ japedalpabhugapyabhuk||21||
Mantramasmai samarpyātha sādhāravidhisaṁskṛte|
Vahnau tarpitatanmantre vrataśuddhiṁ samācaret||22||
"(1) Praṇava --i.e. Om̐-- (praṇavaḥ), (2) Mātṛkā --viz. the entire Sanskrit alphabet, from "a" to "kṣa", by following the Mātṛkā arrangement-- (mātṛkā), (3) Māyā --i.e. Hrīṁ-- (māyā), (4) the Pervader of the Ether --viz. this Mantra consists of 81 phrases and it is too long to add it here; it starts with "Om̐ hāṁ om̐ namaḥ - Om̐ hāṁ vyomavyāpine namaḥ..."-- (vyoma-vyāpī), (5) the Six-syllabled One --i.e. Om̐ namaḥ śivāya-- (ṣaṭ-akṣaraḥ), (6) the Multiform One --viz. the Mantra of Aghora, its most common version is: Aghorebhyo'tha ghorebhyo ghoraghoratarebhyaśca sarvataḥ śarva sarvebhyo namaste'stu rudrarūpebhyaḥ-- (bahu-rūpaḥ) and (atha) (7) the One called Netra --i.e. Om̐ juṁ saḥ-- (netra-ākhyaḥ)". Those (amī) (are) the seven (sapta) usual/common (Mantra-s) (sādhāraṇāḥ). Among (madhyāt) them (teṣām), (the Guru) should offer (samarpayet) him --viz. the disciple-- (asmai) one of such Mantra-s (ekatamam mantram). He --i.e. the disciple-- (saḥ api) should mutter (japet) it (enam) day and night (ahorātram eva), eating little (alpa-bhuk) (or) even (api) not eating (abhuk). Now (atha), after handing over (samarpya) the Mantra (mantram) to him (asmai), (the Guru) should perform (samācaret) the purification of the vow --viz. of the vow of that disciple with reference to his previous school-- (vrata-śuddhim) in the fire (vahnau) which has been purified by the usual/basic procedure (sādhāra-vidhi-saṁskṛte) (and) in which that Mantra has been kindled (tarpita-tad-mantre)||20-22||
पूजितेनैव मन्त्रेण कृत्वा नामास्य सम्पुटम्।
प्रायश्चित्तं शोधयामि फट्स्वाहेत्यूहयोगतः॥२३॥
शतं सहस्रं वा हुत्वा पुनः पूर्णाहुतिं तथा।
प्रयोगाद्वौषडन्तां च क्षिप्त्वाहूय व्रतेश्वरम्॥२४॥
तारो व्रतेश्वरायेति नमश्चेत्येनमर्चयेत्।
श्रावयेच्च त्वया नास्य कार्यं किञ्चिच्छिवाज्ञया॥२५॥
ततो व्रतेश्वरस्तर्प्यः स्वाहान्तेन ततश्च सः।
क्षमयित्वा विसृज्यः स्यात्ततोऽग्नेश्च विसर्जनम्॥२६॥
तच्छ्रावणं च देवाय क्षमस्वेति विसर्जनम्।
ततस्तृतीयदिवसे प्राग्वत्सर्वो विधिः स्मृतः॥२७॥
अधिवासादिकः स्वेष्टदीक्षाकर्मावसानकः।
प्राग्लिङ्गिनां मोक्षदीक्षा साधिकारविवर्जिता॥२८॥
साधकाचार्यतामार्गे न योग्यास्ते पुनर्भुवः।
पुनर्भुवोऽपि ज्ञानेद्धा भवन्ति गुरुतास्पदम्॥२९॥
मोक्षायैव न भोगाय भोगायाप्यभ्युपायतः।
इत्युक्तवान्स्वपद्धत्यामीशानशिवदैशिकः॥३०॥
श्रीदेव्यायामलीयोक्तितत्त्वसम्यक्प्रवादकः।
गुर्वन्तस्याप्यधोदृष्टिशायिनः संस्क्रियामिमाम्॥३१॥
कृत्वा रहस्यं कथयेन्नान्यथा कामिके किल।
अन्यतन्त्राभिषिक्तेऽपि रहस्यं न प्रकाशयेत्॥३२॥
स्वतन्त्रस्थोऽपि गुर्वन्तो गुरुमज्ञमुपाश्रितः।
तत्र पश्चादनाश्वस्तस्तत्रापि विधिमाचरेत्॥३३॥
Pūjitenaiva mantreṇa kṛtvā nāmāsya sampuṭam|
Prāyaścittaṁ śodhayāmi phaṭsvāhetyūhayogataḥ||23||
Śataṁ sahasraṁ vā hutvā punaḥ pūrṇāhutiṁ tathā|
Prayogādvauṣaḍantāṁ ca kṣiptvāhūya vrateśvaram||24||
Tāro vrateśvarāyeti namaścetyenamarcayet|
Śrāvayecca tvayā nāsya kāryaṁ kiñcicchivājñayā||25||
Tato vrateśvarastarpyaḥ svāhāntena tataśca saḥ|
Kṣamayitvā visṛjyaḥ syāttato'gneśca visarjanam||26||
Tacchrāvaṇaṁ ca devāya kṣamasveti visarjanam|
Tatastṛtīyadivase prāgvatsarvo vidhiḥ smṛtaḥ||27||
Adhivāsādikaḥ sveṣṭadīkṣākarmāvasānakaḥ|
Prāgliṅgināṁ mokṣadīkṣā sādhikāravivarjitā||28||
Sādhakācāryatāmārge na yogyāste punarbhuvaḥ|
Punarbhuvo'pi jñāneddhā bhavanti gurutāspadam||29||
Mokṣāyaiva na bhogāya bhogāyāpyabhyupāyataḥ|
Ityuktavānsvapaddhatyāmīśānaśivadaiśikaḥ||30||
Śrīdevyāyāmalīyoktitattvasamyakpravādakaḥ|
Gurvantasyāpyadhodṛṣṭiśāyinaḥ saṁskriyāmimām||31||
Kṛtvā rahasyaṁ kathayennānyathā kāmike kila|
Anyatantrābhiṣikte'pi rahasyaṁ na prakāśayet||32||
Svatantrastho'pi gurvanto gurumajñamupāśritaḥ|
Tatra paścādanāśvastastatrāpi vidhimācaret||33||
After encapsulating (kṛtvā... sampuṭam) his --i.e. disciple's-- (asya) name (nāma) with the worshiped Mantra (pūjitena eva mantreṇa), (the Guru,) by means of transposition (ūha-yogatas), (has to put that name in this Mantra:) "Prāyaścittaṁ śodhayāmi phaṭsvāhā" --viz. "Amukasya prāyaścittaṁ śodhayāmi phaṭsvāhā", where "amukasya" means "of so-and-so", i.e. "of 'name of the disciple'", e.g. if the disciple's name is "Citra", the full Mantra would look "Citrasya prāyaścittaṁ śodhayāmi phaṭsvāhā", which means "I purify the expiation/atonement of Citra — phaṭ svāhā"-- (prāyaścittam śodhayāmi phaṭ svāhā iti). After offering (hutvā) one hundred (śatam) or (vā) one thousand (sahasram) (oblations into the fire,) he should throw --lit. having thrown-- (kṣiptvā), through the same course of procedure (tathā... prayogāt) again (punar), a full oblation (pūrṇa-āhutim) ending in vauṣaṭ (vauṣaṭ-antām ca). (Next,) having invoked (āhūya) the lord of the vow (vrata-īśvaram), (there should be the utterance of the Mantra formed by) the Savior --i.e. Om̐-- (tāraḥ), "vrateśvarāya" (vrata-īśvarāya iti) and (ca) "namas" (namas... iti) --viz. the full Mantra would be: "Om̐ vrateśvarāya namaḥ" — "Om̐, salutation to the lord of the vow"--. (After that, the Guru) should worship (arcayet) him --i.e. the lord of the vow-- (enam) and proclaim (śrāvayet): "By Śiva's command (śiva-ājñayā), do not do anything to him --lit. by you nothing to be done to him-- (tvayā na asya kāryam kiñcid)!". Afterward (tatas), the lord of the vow (vrata-īśvaraḥ) is offered a libation (tarpyaḥ) along with (an oblation) ending in "svāhā" (svāhā-antena). Then (tatas ca), he --i.e. the disciple-- (saḥ), having asked pardon (kṣamayitvā), is (syāt) discharged/released (visṛjyaḥ). And (ca) (even) after that (tatas), (there is) cessation (visarjanam) of the fire (agneḥ). (The ritual has two portions:) That proclamation (tad-śrāvaṇam) to the god (devāya) and (ca) the discharge/cessation (visarjanam) (by expressing) "Forgive (him)!" (kṣamasva iti).
Next (tatas), the whole (sarvaḥ) procedure (vidhiḥ) on the third day (tṛtīya-divase) is said to be (smṛtaḥ) like before (prāk-vat), starting with the preliminary consecration (adhivāsa-ādikaḥ) (and) ending in the ritual of initiation that follows his own wishes --i.e. the wishes of the disciple-- (sva-iṣṭa-dīkṣā-karma-avasānakaḥ).
The initiation for the Liberation (mokṣa-dīkṣā) of those who previously bore the marks (of other philosophies) (prāk-liṅginām) is devoid of qualification --i.e. the convert does not qualify to become Guru-- (sa-adhikāra-vivarjitā). The converts --a convert is called "punarbhū" by Abhinavagupta, whose literal meaning is "one who has been renewed or restored to life"-- (te punarbhuvaḥ) are not fit (na yogyāḥ) for the path relating to the conditions of adept and Guru (sādhaka-ācāryatā-mārge). The spiritual preceptor (called) Īśānaśiva (īśānaśiva-daiśikaḥ), who rightly proclaims the truth about the speech in the venerable Devyāyāmala (śrī-devyāyāmalīya-ukti-tattva-samyak-pravādakaḥ), said (uktavān) in his own Paddhati/Paddhatī --"paddhatyām" is the Locative singular of both "paddhati" and "paddhatī", but in general, with "paddhati", the more usual Locative declension would be "paddhatau"-- (sva-paddhatyām) (that:) "Even (api) the converts (punarbhuvaḥ), (when) they are kindled by Knowledge (jñāna-iddhāḥ), become (bhavanti) the abode of Guruhood (gurutā-āspadam) only (eva) for the Liberation (mokṣāya) (of their disciples, but) not (na) for the worldly enjoyments --for those disciples of theirs to experience worldly enjoyments-- (bhogāya). For (them --i.e. the converts--) to also (give) worldly enjoyments (bhogāya api), (they need to do so) through the (right) means (abhyupāyatas... iti)".
After having performed (kṛtvā) this (imām) purification (saṁskriyām) for the one who dwells in inferior viewpoints (adhas-dṛṣṭi-śāyinaḥ) —even if (api) he has the condition of a Guru (guru-antasya)—, (the Guru) should speak (to him) about (kathayet) the secret (rahasyam), (and) not (na) otherwise (anyathā). In Kāmika (kāmike), (it is) certainly (kila) (said as follows:) "(The Guru) should not reveal (na prakāśayet) the secret (rahasyam) even (api) to him who has been anointed/enthroned in another Tantra (anya-tantra-abhiṣikte)".
Even if (api) the one who dwells in his own Tantra --i.e. one whose scripture is the same as that of the Guru-- (sva-tantra-sthaḥ) has the condition of a Guru (gu-antaḥ) (and) has taken refuge (upāśritaḥ) in an ignorant (ajñam) Guru (guru), (but) he lost his confidence (anāśvastaḥ) in him (tatra) later (paścāt); even (api) in that case (tatra), (the Guru) should perform (ācaret) (that) procedure (vidhim)||23-33||
Stanzas 34 to 48
अज्ञाचार्यमुखायातं निर्वीर्यं मन्त्रमेष यत्।
जप्तवान्स गुरुश्चात्र नाधिकार्युक्तदूषणात्॥३४॥
ततोऽस्य शुद्धिं प्राक्कृत्वा ततो दीक्षां समाचरेत्।
अधोदर्शनसंस्थेन गुरुणा दीक्षितः पुरा॥३५॥
तीव्रशक्तिवशात्पश्चाद्यदा गच्छेत्स सद्गुरुम्।
तदाप्यस्य शिशोरेवं शुद्धिं कृत्वा स सद्गुरुः॥३६॥
दीक्षादिकर्म निखिलं कुर्यादुक्तविधानतः।
प्राप्तोऽपि सद्गुरुर्योग्यभावमस्य न वेत्ति चेत्॥३७॥
विज्ञानदाने तच्छिष्यो योग्यतां दर्शयेन्निजाम्।
सर्वथा त्वब्रुवन्नेष ब्रुवाणो वा विपर्ययम्॥३८॥
अज्ञो वस्तुत एवेति तत्त्यक्त्वेत्थं विधिं चरेत्।
न तिरोभावशङ्कात्र कर्तव्या बुद्धिशालिना॥३९॥
अधःस्पृक्त्वं तिरोभूतिर्नोर्ध्वोपायविवेचनम्।
सिद्धान्ते दीक्षितास्तन्त्रे दशाष्टादशभेदिनि॥४०॥
भैरवीये चतुःषष्टौ तान्पशून्दीक्षयेत्त्रिके।
सिद्धवीरावलीसारे भैरवीये कुलेऽपि च॥४१॥
पञ्चदीक्षाक्रमोपान्ता दीक्षानुत्तरसञ्ज्ञिता।
तेन सर्वोऽधरस्थोऽपि लिङ्गोद्धृत्यानुगृह्यते॥४२॥
योऽपि हृत्स्थमहेशानचोदनातः सुविस्तृतम्।
शास्त्रज्ञानं समन्विच्छेत्सोऽपि यायाद्बहून्गुरून्॥४३॥
तद्दीक्षाश्चापि गृह्णीयादभिषेचनपश्चिमाः।
ज्ञानोपोद्बलिकास्ता हि तत्तज्ज्ञानवता कृताः॥४४॥
उक्तं च श्रीमते शास्त्रे तत्र तत्र च भूयसा।
आमोदार्थी यथा भृङ्गः पुष्पात्पुष्पान्तरं व्रजेत्॥४५॥
विज्ञानार्थी तथा शिष्यो गुरोर्गुर्वन्तरं त्विति।
गुरूणां भूयसां मध्ये यतो विज्ञानमुत्तमम्॥४६॥
प्राप्तं सोऽस्य गुरुर्दीक्षा चात्र मुख्या हि संविदि।
सर्वज्ञाननिधानं तु गुरुं सम्प्राप्य सुस्थितः॥४७॥
तमेवाराधयेद्धीमांस्तत्तज्जिज्ञासनोन्मुखः।
इति दीक्षाविधिः प्रोक्तो लिङ्गोद्धरणपश्चिमः॥४८॥
Ajñācāryamukhāyātaṁ nirvīryaṁ mantrameṣa yat|
Japtavānsa guruścātra nādhikāryuktadūṣaṇāt||34||
Tato'sya śuddhiṁ prākkṛtvā tato dīkṣāṁ samācaret|
Adhodarśanasaṁsthena guruṇā dīkṣitaḥ purā||35||
Tīvraśaktivaśātpaścādyadā gacchetsa sadgurum|
Tadāpyasya śiśorevaṁ śuddhiṁ kṛtvā sa sadguruḥ||36||
Dīkṣādikarma nikhilaṁ kuryāduktavidhānataḥ|
Prāpto'pi sadgururyogyabhāvamasya na vetti cet||37||
Vijñānadāne tacchiṣyo yogyatāṁ darśayennijām|
Sarvathā tvabruvanneṣa bruvāṇo vā viparyayam||38||
Ajño vastuta eveti tattyaktvetthaṁ vidhiṁ caret|
Na tirobhāvaśaṅkātra kartavyā buddhiśālinā||39||
Adhaḥspṛktvaṁ tirobhūtirnordhvopāyavivecanam|
Siddhānte dīkṣitāstantre daśāṣṭādaśabhedini||40||
Bhairavīye catuḥṣaṣṭau tānpaśūndīkṣayettrike|
Siddhavīrāvalīsāre bhairavīye kule'pi ca||41||
Pañcadīkṣākramopāntā dīkṣānuttarasañjñitā|
Tena sarvo'dharastho'pi liṅgoddhṛtyānugṛhyate||42||
Yo'pi hṛtsthamaheśānacodanātaḥ suvistṛtam|
Śāstrajñānaṁ samanvicchetso'pi yāyādbahūngurūn||43||
Taddīkṣāścāpi gṛhṇīyādabhiṣecanapaścimāḥ|
Jñānopodbalikāstā hi tattajjñānavatā kṛtāḥ||44||
Uktaṁ ca śrīmate śāstre tatra tatra ca bhūyasā|
Āmodārthī yathā bhṛṅgaḥ puṣpātpuṣpāntaraṁ vrajet||45||
Vijñānārthī tathā śiṣyo gurorgurvantaraṁ tviti|
Gurūṇāṁ bhūyasāṁ madhye yato vijñānamuttamam||46||
Prāptaṁ so'sya gururdīkṣā cātra mukhyā hi saṁvidi|
Sarvajñānanidhānaṁ tu guruṁ samprāpya susthitaḥ||47||
Tamevārādhayeddhīmāṁstattajjijñāsanonmukhaḥ|
Iti dīkṣāvidhiḥ prokto liṅgoddharaṇapaścimaḥ||48||
Since (yad) he (eṣaḥ) has muttered (japtavān) a Mantra (mantra) without virility --i.e. without power-- (nirvīryam) which has come from the mouth of an ignorant Guru (ajña-ācārya-mukha-āyātam), and (ca) the Guru --i.e. that ignorant Guru-- (saḥ guruḥ) is not (na) qualified --viz. he does not have authority-- (adhikārī) regarding this --i.e. with regard to giving Mantra-s-- (atra) due to the aforesaid defect/fault --viz. that he is ignorant-- (ukta-dūṣaṇāt), therefore (tatas), having firstly purified (śuddhim prāk kṛtvā) him (asya), (the Guru) should consequently perform (tatas... samācaret) (his) initiation (dīkṣām).
When (yadā) he (saḥ) who was previously initiated (dīkṣitaḥ purā) by a Guru (guruṇā) remaining in an inferior philosophy --i.e. in an inferior viewpoint-- (adhas-darśana-saṁsthena) goes (gacchet) subsequently (paścāt) to a true Guru (sat-gurum) on account of an intense Śaktipāta --viz. Grace bestowal-- (tīvra-śakti-vaśāt), then (tadā api) the true Guru (saḥ sat-guruḥ), after purifying (śuddhim kṛtvā) this disciple (asya śiśoḥ) in that way (evam), should perform (kuryāt) the entire (nikhilam) ritual of initiation, etc. (dīkṣā-ādi-karma) according to the abovementioned rule/method (ukta-vidhānatas).
Even if (api) the true Guru (sat-guruḥ) has been found (prāptaḥ), if (ced) he does not know (na vetti) his --i.e. of this new disciple coming from a Guru belonging to an inferior viewpoint-- (asya) fitness (yogya-bhāvam) as regards receiving knowledge --lit. "as regards giving knowledge", which does not make much sense in this context-- (vijñāna-dāne), therefore (tad) (that new) disciple (śiṣyaḥ) should show (this Guru) (darśayet) his own (nijām) fitness (yogyatām). But (tu) (if) he --i.e. this new disciple-- (eṣaḥ) does not say (abruvan) (anything) at all (sarvathā) or (vā) he says (bruvāṇaḥ) something contrary (viparyayam), (then the true Guru will realize that:) "He is ignorant (ajñaḥ) really (vastutas eva iti)". (Thus,) after abandoning that (investigation into the fitness of this new disciple) (tad-kṛtvā), (the true Guru) should perform (caret) the procedure (vidhim) in this way (ittham).
Here (atra) there should be no doubts about concealment --i.e. that that new disciple is under the Śiva's power of concealment-- (na tirobhāva-śaṅkā... kartavyā) on the part of him who is endowed with understanding --viz. on the part of the true Guru-- (buddhi-śālinā). Concealment (tirobhūtiḥ) (consists of) a contact with inferior (viewpoints) (adhas-spṛktvam) (and of) a lack of discernment about higher means (na ūrdhva-upāya-vivecanam).
(Next there are) those who were initiated (dīkṣitāḥ) into the Siddhānta --i.e. in Śaivasiddhānta-- (siddhānte) consisting of the Tantra-s (tantre) being divided --lit. "in the ones that divide", expecting "bhedite" instead-- into ten and eighteen --viz. ten Śivatantra-s and eighteen Rudratantra-s-- (daśa-aṣṭādaśa-bhedini) (and those who were initiated) into the sixty-four (Tantra-s) (catuḥṣaṣṭau) of Bhairava (bhairavīya) --i.e. the sixty-four Bhairavatantra-s--. (The Guru) should initiate (dīkṣayet) those paśu-s --viz. those limited beings living in bondage-- (tān paśūn) into Trika (trike). In (both) Siddhavīrāvalīsāra (siddhavīrāvalīsāre) and (api ca) Bhairavakula --lit. in the Kula of Bhairava-- (bhairavīye kule) (it is mentioned that) the initiation (dīkṣā) called Anuttara (anuttara-sañjñitā) is immediately (preceded) by a succession of five initiations (pañca-dīkṣā-krama-upāntā).
For that reason (tena), everybody (sarvaḥ) —even (even) (a person) residing in inferior (systems) (adhara-sthaḥ)— is favored (anugṛhyate) by the extraction of the mark (liṅga-uddhṛtyā).
Also (api... api), he (saḥ) who (yaḥ), through the inspiration of the Great Lord dwelling in (his own) heart (hṛd-stha-mahā-īśāna-codanātaḥ), looks for (samanvicchet) a very extensive (su-vistṛtam) knowledge about the scriptures (śāstra-jñānam), goes (yāyāt) to many (bahūn) Guru-s (gurūn) (and) receives (gṛhṇīyāt) their initiations (tad-dīkṣāḥ) too (api), which --i.e. their initiations-- culminate in (his) consecration/enthroning (as a self-realized being and sometimes Guru as well) (abhiṣecana-paścimāḥ). Those (initiations) (tāḥ) undoubtedly (hi) promote knowledge (jñāna-upodbalikāḥ) when performed (kṛtāḥ) by someone who possesses various (types of) knowledge --expecting in plural "tattajjñānavadbhiḥ", i.e. "by those who possess various (types of) knowledge-- (tad-tad-jñānavatā).
Also (ca), it is declared (uktam) in the venerable scripture (called) Mata (śrī-mate śāstre) as well as (ca) there and there --i.e. in other scriptures-- (tatra tatra) exceedingly (bhūyasā) (that:) "Just as (yathā) a bee (bhṛṅgaḥ) desiring fragrance/joy (āmoda-arthī) goes (vrajet) from a flower (puṣpāt) to another flower (puṣpa-antaram), so also (tathā) a disciple (śiṣyaḥ) desiring knowledge (vijñāna-arthī) (goes) from a Guru (guroḥ) to another Guru (guru-antaram) indeed (tu iti)".
Among the many Guru-s (gurūṇām bhūyasām madhye), the Guru --i.e. the main Guru-- (saḥ... guruḥ) (is him) from whom (yatas) the highest (uttamam) Knowledge (vijñānam) is obtained (prāptam) and (ca) his (asya) initiation (dīkṣā) (is) here (atra) the main one (mukhyā hi) within Consciousness (saṁvidi).
But (tu) after having found (samprāpya) a Guru (gurum) who is a treasure of all knowledge (sarva-jñāna-nidhānam), the fortunate (susthitaḥ) (and) intelligent one (dhīmān) who is ready and endowed with a desire of knowing this and that (tad-tad-jijñāsana-unmukhaḥ) should worship/honor (ārādhayet) him (tam eva).
Thus (iti), the procedure of initiation (dīkṣā-vidhiḥ) culminating with the extraction of the mark (liṅga-uddharaṇa-paścimaḥ) has been discussed (proktaḥ)||34-48||
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