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Tantrāloka (Tantraloka): Chapter 23 - stanzas 1 to 103 - Non-dual Shaivism of Kashmir
Abhiṣecanam
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 103) of the twenty-third chapter (called Abhiṣecanam).
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 24
अथ श्रीतन्त्रालोके त्रयोविंशतितममाह्निकम्।
Atha śrītantrāloke trayoviṁśatitamamāhnikam|
Here begins (atha) the twenty-third (trayoviṁśatitamam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथाभिषेकस्य विधिः कथ्यते पारमेश्वरः॥१॥
यैषा पुत्रकदीक्षोक्ता गुरुसाधकयोरपि।
सैवाधिकारिणी भोग्यतत्त्वयुक्तिमती क्रमात्॥२॥
स्वभ्यस्तज्ञानिनं सन्तं बुभूषुमथ भाविनम्।
योग्यं ज्ञात्वा स्वाधिकारं गुरुस्तस्मै समर्पयेत्॥३॥
Athābhiṣekasya vidhiḥ kathyate pārameśvaraḥ||1||
Yaiṣā putrakadīkṣoktā gurusādhakayorapi|
Saivādhikāriṇī bhogyatattvayuktimatī kramāt||2||
Svabhyastajñāninaṁ santaṁ bubhūṣumatha bhāvinam|
Yogyaṁ jñātvā svādhikāraṁ gurustasmai samarpayet||3||
Now (atha), the Supreme Lord's (pārama-īśvaraḥ) procedure (vidhiḥ) of consecration (abhiṣekasya) is declared (kathyate).
This (eṣā) which (yā) is called (uktā) initiation of the spiritual son (putraka-dīkṣā) is fit to join (a person) to the categories that are objects of enjoyment --the word "yuktimat" literally means "joined, suitable, fit, etc."-- (bhogya-tattva-yuktimatī) (and) grants qualitification (sā eva adhikāriṇī) for being even Guru or adept (guru-sādhakayoḥ api). After knowing (jñātvā), in due order (kramāt), that (his disciple) is a well-exercised man of knowlede (su-abhyasta-jñāninam santam) who wishes to become (Guru) (bubhūṣum), who is predestined (to be Guru) (bhāvinam) and (atha) who is fit (for being one) (yogyam), the Guru (guruḥ) should confer (samarpayet) him (tasmai) his own qualification and authority (sva-adhikāram)||1-3||
यो नैवं वेद नैवासावभिषिक्तोऽपि दैशिकः।
समय्यादिक्रमेणेति श्रीमत्कामिक उच्यते॥४॥
यो न वेदाध्वसन्धानं षोढा बाह्यान्तरस्थितम्।
स गुरुर्मोचयेन्नेति सिद्धयोगीश्वरीमते॥५॥
सर्वलक्षणहीनोऽपि ज्ञानवान्गुरुरिष्यते।
ज्ञानं प्राधान्यमेवोक्तमिति श्रीकचभार्गवे॥६॥
पदवाक्यप्रमाणज्ञः शिवभक्त्येकतत्परः।
समस्तशिवशास्त्रार्थबोद्धा कारुणिको गुरुः॥७॥
Yo naivaṁ veda naivāsāvabhiṣikto'pi daiśikaḥ|
Samayyādikrameṇeti śrīmatkāmika ucyate||4||
Yo na vedādhvasandhānaṁ ṣoḍhā bāhyāntarasthitam|
Sa gururmocayenneti siddhayogīśvarīmate||5||
Sarvalakṣaṇahīno'pi jñānavāngururiṣyate|
Jñānaṁ prādhānyamevoktamiti śrīkacabhārgave||6||
Padavākyapramāṇajñaḥ śivabhaktyekatatparaḥ|
Samastaśivaśāstrārthaboddhā kāruṇiko guruḥ||7||
It has been said (ucyate) in venerable Kāmika (śrīmat-kāmike): "He who (yaḥ... asau) does not know (na... veda) in this way (evam) is not at all (na eva) a spiritual preceptor --i.e. a Guru-- (daiśikaḥ) even if (api) he has been consecrated (abhiṣiktaḥ) through the succession starting with samayī (samayi-ādi-krameṇa iti)". (It has been mentioned) in Siddhayogīśvarīmata (siddhayogīśvarīmate): "The Guru (saḥ guruḥ) who (yaḥ) does not know (na veda) the sixfold (ṣoḍhā) association/combination/union of the paths/courses (adhva-sandhānam) residing outside and inside (bāhya-antara-sthitam) does not liberate (mocayet na iti)". (It has been declared) in venerable Kacabhārgava (śrī-kacabhārgave): "Although (api) he is devoid of all characteristics (sarva-lakṣaṇa-hīnaḥ), a man of knowledge (jñānavān) is regarded as (iṣyate) a Guru (guruḥ). Knowledge --i.e. knowledge about the scriptures-- (jñānam) is said to have (uktam) supremacy (prādhānyam) indeed (eva... iti)". A Guru (guruḥ) knows the portions, statements and means of proof (in the scriptures) (pada-vākya-pramāṇa-jñaḥ), is only devoted to the devotion for Śiva (śiva-bhakti-eka-tatparaḥ), knows the meanings in all the Śaiva scriptures (samasta-śiva-śāstra-artha-boddhā) (and is) compassionate (kāruṇikaḥ)||4-7||
न स्वयम्भूस्तस्य चोक्तं लक्षणं परमेशिना।
अभक्तो जीवितधिया कुर्वन्नीशानधिष्ठितः॥८॥
पश्चात्मना स्वयम्भूष्णुर्नाधिकारी स कुत्रचित्।
भस्माङ्कुरो व्रतिसुतो दुःशीलातनयस्तथा॥९॥
कुण्डो गोलश्च ते दुष्टा उक्तं देव्याख्ययामले।
पुनर्भूश्चान्यलिङ्गो यः पुनः शैवे प्रतिष्ठितः॥१०॥
श्रीपूर्वशास्त्रे न त्वेष नियमः कोऽपि चोदितः।
यथार्थतत्त्वसङ्घज्ञस्तथा शिष्ये प्रकाशकः॥११॥
यः पुनः सर्वतत्त्वानि वेत्तीत्यादि च लक्षणम्।
योगचारे च यत्तत्र तन्त्रे चोदितमाचरेत्॥१२॥
तथैव सिद्धये सेयमाज्ञेति किल वर्णितम्।
यस्तु कर्मितयाचार्यस्तत्र काणादिवर्जनम्॥१३॥
यतः कारकसामग्र्यात्कर्मिणो नाधिकः क्वचित्।
देव्यायामलशास्त्रे च काञ्च्यादिपरिवर्जनम्॥१४॥
तद्दृष्टदोषात्क्रोधादेः सम्यक्ज्ञातर्यसौ कुतः।
गुरवस्तु स्वयम्भ्वादि वर्ज्यं यद्यामलादिषु॥१५॥
कर्म्यभिप्रायतः सर्वं तदिति व्याचचक्षिरे।
अतो देशकुलाचारदेहलक्षणकल्पनाम्॥१६॥
अनादृत्यैव सम्पूर्णज्ञानं कुर्याद्गुरुर्गुरुम्।
प्राग्वत्सम्पूज्य हुत्वा च श्रावयित्वा चिकीर्षितम्॥१७॥
ततोऽभिषिञ्चेत्तं शिष्यं चतुःषष्ट्या ततः सकृत्।
तन्मन्त्ररसतोयेन पूर्वोक्तविधिना गुरुः॥१८॥
विभवेन सुविस्तीर्णं ततस्तस्मै वदेत्स्वकम्।
सर्वं कर्तव्यसारं यच्छास्त्राणां परमं रहः॥१९॥
अनुग्राह्यास्त्वया शिष्याः शिवशक्तिप्रचोदिताः।
उक्तं ज्ञानोत्तरे चैतद्ब्राह्मणाः क्षत्रिया विशः॥२०॥
नपुंसकाः स्त्रियः शूद्रा ये चान्येऽपि तदर्थिनः।
ते दीक्षायां न मीमांस्या ज्ञानदाने विचारयेत्॥२१॥
ज्ञानमूलो गुरुः प्रोक्तः सप्तसत्रीं प्रवर्तयेत्।
दीक्षा व्याख्या कृपा मैत्री शास्त्रचिन्ता शिवैकता॥२२॥
अन्नादिदानमित्येतत्पालयेत्सप्तसत्रकम्।
अभिषेकविधौ चास्मै करणीखटिकादिकम्॥२३॥
सर्वोपकरणव्रातमर्पणीयं विपश्चिते।
सोऽभिषिक्तो गुरुं पश्चाद्दक्षिणाभिः प्रपूजयेत्॥२४॥
Na svayambhūstasya coktaṁ lakṣaṇaṁ parameśinā|
Abhakto jīvitadhiyā kurvannīśānadhiṣṭhitaḥ||8||
Paśvātmanā svayambhūṣṇurnādhikārī sa kutracit|
Bhasmāṅkuro vratisuto duḥśīlātanayastathā||9||
Kuṇḍo golaśca te duṣṭā uktaṁ devyākhyayāmale|
Punarbhūścānyaliṅgo yaḥ punaḥ śaive pratiṣṭhitaḥ||10||
Śrīpūrvaśāstre na tveṣa niyamaḥ ko'pi coditaḥ|
Yathārthatattvasaṅghajñastathā śiṣye prakāśakaḥ||11||
Yaḥ punaḥ sarvatattvāni vettītyādi ca lakṣaṇam|
Yogacāre ca yattatra tantre coditamācaret||12||
Tathaiva siddhaye seyamājñeti kila varṇitam|
Yastu karmitayācāryastatra kāṇādivarjanam||13||
Yataḥ kārakasāmagryātkarmiṇo nādhikaḥ kvacit|
Devyāyāmalaśāstre ca kāñcyādiparivarjanam||14||
Taddṛṣṭadoṣātkrodhādeḥ samyakjñātaryasau kutaḥ|
Guravastu svayambhvādi varjyaṁ yadyāmalādiṣu||15||
Karmyabhiprāyataḥ sarvaṁ taditi vyācacakṣire|
Ato deśakulācāradehalakṣaṇakalpanām||16||
Anādṛtyaiva sampūrṇajñānaṁ kuryādgururgurum|
Prāgvatsampūjya hutvā ca śrāvayitvā cikīrṣitam||17||
Tato'bhiṣiñcettaṁ śiṣyaṁ catuḥṣaṣṭyā tataḥ sakṛt|
Tanmantrarasatoyena pūrvoktavidhinā guruḥ||18||
Vibhavena suvistīrṇaṁ tatastasmai vadetsvakam|
Sarvaṁ kartavyasāraṁ yacchāstrāṇāṁ paramaṁ rahaḥ||19||
Anugrāhyāstvayā śiṣyāḥ śivaśaktipracoditāḥ|
Uktaṁ jñānottare caitadbrāhmaṇāḥ kṣatriyā viśaḥ||20||
Napuṁsakāḥ striyaḥ śūdrā ye cānye'pi tadarthinaḥ|
Te dīkṣāyāṁ na mīmāṁsyā jñānadāne vicārayet||21||
Jñānamūlo guruḥ proktaḥ saptasatrīṁ pravartayet|
Dīkṣā vyākhyā kṛpā maitrī śāstracintā śivaikatā||22||
Annādidānamityetatpālayetsaptasatrakam|
Abhiṣekavidhau cāsmai karaṇīkhaṭikādikam||23||
Sarvopakaraṇavrātamarpaṇīyaṁ vipaścite|
So'bhiṣikto guruṁ paścāddakṣiṇābhiḥ prapūjayet||24||
His --i.e. of a true Guru-- (tasya ca) (main) characteristic (lakṣaṇam) was described (uktam) by the Supreme Lord (parama-īśinā): He is not self-existing --i.e. he exists as a Guru because he had a Guru too-- (na svayambhūḥ). (The false Guru) has no devotion (abhaktaḥ), he performs (the things a Guru does) (kurvan) with a thought (focused on) livelihood (jīvita-dhiyā), (and) he is not ruled by the Lord (īśa-anadhiṣṭhitaḥ). He (saḥ), endowed with the nature of a paśu --lit. a beast-- (paśu-ātmanā), wishes (to be acknowledged as) a self-existing (Guru) (svayambhūṣṇuḥ), (and) is nowhere (na... kutracid) qualified or possessed of authority (adhikārī). (He) covers himself with ashes --lit. "a sprout of ashes", if this makes any sense-- (bhasma-aṅkuraḥ), he is the son of an ascetic (varti-sutaḥ) or --lit. "and"-- (tathā) the son of an ill-behaved woman (duḥśīlā-tanayaḥ). He is an adulterine (kuṇḍaḥ) and (ca) a window's bastard (golaḥ). In the Devyāyāmala (devyākhyayāmale), it is said (uktam) (that) they (te) (are) defective/faulty (Guru-s) (duṣṭāḥ). At one time (punar) he is --lit. being-- (bhūḥ ca) someone who has the mark of another (philosophical tradition) (anya-liṅgaḥ), at another time (punar) he is established (pratiṣṭhitaḥ) in Shaivism (śaive).
In venerable Pūrvaśāstra --i.e. in Mālinīvijayottaratantra-- (śrī-pūrva-śāstre), this (eṣaḥ... ko'pi) restriction (niyamaḥ) is not at all (na tu) enjoined (coditaḥ). (The true Guru,) who knows the conglomerate of tattva-s or categories as they really are (yatha-artha-tattva-saṅgha-jñaḥ), (is) a revealer (of the virility or potency of the Mantra-s) (prakāśakaḥ) in that way (tathā) with reference to (his) disciple (śiṣye). "However (punar), (he (is) said to be a Guru equal to Me) who (yaḥ) knows (vetti) all (these) tattva-s --categories-- (sarva-tattvāni) [as they really are, (and consequently) reveals the virility or potency of the Mantra-s]" --Abhinavagupta summarized Mālinīvijayottaratantra 2.10--, etc. (iti-ādi ca). (This is) the characteristic (of a genuine Guru) (lakṣaṇam).
And (ca) it has been certainly described (kila varṇitam) in Yogacāra (yogacāre) (that:) "This is the very (sā iyam) command (ājñā) (from Śiva:) In order to achieve accomplishment (siddhaye) in that way (tathā eva), he should perform (ācaret) what (yad) is enjoined (coditam) in that Tantra (tatra tantre... iti)".
However (tu), (there is) the Ācārya --i.e. the Guru-- (ācāryaḥ) who (yaḥ) plays the role of karmī --viz. someone who is solely devoted to perform rituals-- (karmitayā). (Well,) regarding him (tatra) (the rule about) excluding a one-eyed (Guru), etc. (kāṇa-ādi-varjanam) (is valid). (Why?) Because (yatas) there is nowhere anything else (na adhikaḥ kvacit) than the karmī (karmiṇaḥ) (and) the collection of (six) kāraka-s --i.e. all the cases except for Vocative and Genitive-- (kāraka-sāmagryāt). And (ca) in the Devyāyāmala (devyāyāmala-śāstre), the exclusion of Kāñcī, etc. (as the native land of a Guru) (kāñcī-ādi-parivarjanam tad) (is) because (in Guru-s of those regions) defects such as wrath, etc. have been seen (dṛṣṭa-doṣāt krodha-ādeḥ). How (kutas) (might) that (restriction) (asau) (be valid) with regard to (a Guru) who has right Knowledge (samyak jñātari)?
(The ancient) Guru-s (guravaḥ tu) explained/commented (a long time ago) --this is the reduplicative Perfect Tense 3rd Person plural of the verb "vyācakṣ" (to explain, comment), an exotic specimen here-- (vyācacakṣire) that (iti) the self-existent (Guru) --i.e. a Guru without a Guru--, etc. (svayambhū-ādi) is to be shunned (varjyam), (and that) all (sarvam) that (tad) which (yad) (is written) in Devyāyāmala, etc. (yāmala-ādiṣu) --viz. all those rules about Guru-s that occurs in those Tantra-s-- aims at karmī-s --i.e. it is with reference to ritualistic Guru-s-- (karmi-abhiprāyatas).
Therefore (atas), the Guru (guruḥ) should make (kuryāt) someone who full knowledge (sampūrṇa-jñānam) into a Guru (gurum) regardless (anādṛtya eva) the formation of (other) characteristics (such as birth's) place, family, behavior and body (deśa-kula-ācāra-deha-lakṣaṇa-kalpanām).
Having worshiped (saṁpūjya) and (ca) offered oblations (hutvā) like before (prāk-vat), (and) having communicated (śrāvayitvā) the intention --i.e. what is intended to be done-- (cikīrṣitam), the Guru (guruḥ), after that (tatas), should sprinkle (abhiṣiñcet) that (tam) disciple (śiṣyam) sixty-four (times) (catuḥṣaṣṭyā). Then (tatas), one time (sakṛt) with the water (full of) the sap of those Mantra-s (tad-mantra-rasa-toyena) according to the aforesaid procedure (pūrva-ukta-vidhinā). (The Guru should perform this ritual) with might and greatness (vibhavena), (and) very extensively (su-vistīrṇam). Afterward (tatas), (the Guru) should tell (vadet) him (tasmai) all (sarvam) the essence of his obligations (svakam... kartavya-sāram) (together with that) which (yad) (is) the supreme (paramam) secret (rahas) of the scriptures (śāstrāṇām).
(Now the Guru should tell the Lord as follows: O Lord, these) disciples (śiṣyāḥ) who are fit to be favored (anugrāhyāḥ) by You (tvayā) are impelled by the Power of Śiva (śiva-śakti-pracoditāḥ)!
Also (ca), this (etad) has been said (uktam) in Jñānottara (jñānottare): "Brāhmaṇa-s (brāhmaṇāḥ), kṣatriya-s (kṣatriyāḥ), vaiśya-s (viśaḥ), eunuchs (napuṁsakāḥ), women (striyaḥ), śūdra-s (śūdrāḥ) and (ca) even (api) others (anye) who (ye) desire that --i.e. who desire to receive Śiva's knowledge-- (tad-arthinaḥ) are not to be investigated (te... na mīmāṁsyāḥ) in the initiation (dīkṣāyām). (Instead, the Guru) should investigate (them) (vicārayet) at the time of giving (them) knowledge (jñāna-dāne)". The Guru (guruḥ), who is said to be (proktaḥ) the root of knowledge (jñāna-mūlaḥ), should stimulate (pravartayet) him who performs the seven sacrifices --expecting "saptasattrīm" instead, i.e. someone who performs the seven Sattra sacrifices-- (sapta-satrīm).
He should observe/protect (pālayet) this (etad) group of seven sacrifices (sapta-satrakam): "(1) Initiation (dīkṣā), (2) explanation (vyākhyā), (3) compassion (kṛpā), (4) friendship (maitrī), (5) reflection on the scriptures (śāstra-cintā), (6) unity with Śiva (śiva-ekatā), (and) (7) the act of giving food, etc. (anna-ādi-dānam iti)". During the procedure of consecration (abhiṣeka-vidhau ca), the collection of all the instruments (sarva-upakaraṇa-vrātam), (such as) knife, chalk, etc. (karaṇī-khaṭikā-ādikam), is to be delivered (arpaṇīyam) (by the Guru) to this learned (disciple) (asmai... vipaścite). The consecrated one --i.e. the disciple-- (saḥ... abhiṣiktaḥ) should afterward worship (paścāt... prapūjayet) the Guru (gurum) with dakṣiṇā-s --"dakṣiṇā" is the payment given to the Guru for his work-- (dakṣiṇābhiḥ)||8-24||
Stanzas 25 to 30
ज्ञानहीनो गुरुः कर्मी स्वाधिकारं समर्प्य नो।
दीक्षाद्यधिकृतिं कुर्याद्विना तस्याज्ञया पुनः॥२५॥
इत्येवं श्रावयेत्सोऽपि नमस्कृत्याभिनन्दयेत्।
ततः प्रभृत्यसौ पूर्वो गुरुस्त्यक्ताधिकारकः॥२६॥
यथेच्छं विचरेद्व्याख्यादीक्षादौ यन्त्रणोज्झितः।
कुर्वन्न बाध्यते यस्माद्दीपाद्दीपवदीदृशः॥२७॥
सन्तानो नाधिकारस्य च्यवोऽकुर्वन्न बाध्यते।
प्राक्चाकुर्वन्विहन्येत सिद्धातन्त्रे तदुच्यते॥२८॥
यथार्थमुपदेशं तु कुर्वन्नाचार्य उच्यते।
न चावज्ञा क्रियाकाले संसारोद्धरणं प्रति॥२९॥
न दीक्षेत गुरुः शिष्यं तत्त्वयोग्यं तु गर्वतः।
योऽस्य स्यान्नरके वास इह च व्याधितो भवेत्॥३०॥
Jñānahīno guruḥ karmī svādhikāraṁ samarpya no|
Dīkṣādyadhikṛtiṁ kuryādvinā tasyājñayā punaḥ||25||
Ityevaṁ śrāvayetso'pi namaskṛtyābhinandayet|
Tataḥ prabhṛtyasau pūrvo gurustyaktādhikārakaḥ||26||
Yathecchaṁ vicaredvyākhyādīkṣādau yantraṇojjhitaḥ|
Kurvanna bādhyate yasmāddīpāddīpavadīdṛśaḥ||27||
Santāno nādhikārasya cyavo'kurvanna bādhyate|
Prākcākurvanvihanyeta siddhātantre taducyate||28||
Yathārthamupadeśaṁ tu kurvannācārya ucyate|
Na cāvajñā kriyākāle saṁsāroddharaṇaṁ prati||29||
Na dīkṣeta guruḥ śiṣyaṁ tattvayogyaṁ tu garvataḥ|
Yo'sya syānnarake vāsa iha ca vyādhito bhavet||30||
The Guru (guruḥ) who is (only) a karmī --i.e. a ritualistic Guru-- (karmī) (and is therefore) devoid of knowledge (jñāna-hīnaḥ), having delivered (samarpya) his own authority (to his disciple) (sva-adhikāram), should not perform (no... kuryāt) his duties of office (such as giving) initiation, etc. (dīkṣā-ādi-adhikṛtim) again (punar) without his --viz. disciple's-- command (vinā tasya ājñayā). Thus (iti evam), he --i.e. the Guru-- (saḥ api) should communicate (his intention to the disciple) (śrāvayet), (and the disciple,) after bowing (to his Guru) (namaskṛtya), should approve (abhinandayet).
Thenceforth (tatas prabhṛti), that (asau) former (pūrvaḥ) Guru (guruḥ) who has abandoned his authority (tyakta-adhikārakaḥ) acts/behaves (vicaret) as he wishes (yathā-iccham) regarding explanation, initiation, etc. (vyākhyā-dīkṣā-ādau), without restrictions (yantraṇa-ujjhitaḥ). While doing (kurvan) he is not bound (na bādhyate), because (yasmāt) a spiritual lineage (santānaḥ) is such (īdṛśaḥ) —i.e. (a Guru is) like a lamp (dīpa-vat) (kindled) from (another) lamp (dīpāt)—. There is no loss (na... cyavaḥ) of authority (adhikārasya), (and) he is not bound (na bādhyate) if he does not do (akurvan). And (ca) (if such a Guru) does not perform (akurvan) previously --i.e. before dying-- (prāk) (the transmission of his own Guruhood, then the uninterrupted transmission from Guru to disciple in that lineage) would be annihilated (vihanyeta). That (tad) has been said (ucyate) in Siddhātantra (siddhātantre).
An Ācārya --i.e. a Guru-- (ācāryaḥ) is said to be (ucyate) one who imparts (kurvan) the teaching (upadeśam) suitably/fitly (yathā-artham). And (ca) there is no contempt (in the Guru) (avajñā) at the time of the ritual (kriyā-kāle) for saving (his disciple) from Saṁsāra --viz. from Transmigration full of suffering-- (saṁsāra-uddharaṇam). However (tu), (as for) the Guru (guruḥ) who (yaḥ), due to pride/arrogance (garvatas), does not initiate (na dīkṣeta) a disciple (śiṣyam) who is fit for (realizing) the (Supreme) Principle (tattva-yogyam), his (asya) abode (vāsaḥ) will be --lit. "is"-- (syāt) in hell (narake) (after leaving his physical body,) and (ca) here (iha) he will be --lit. "he is"-- (bhavet) (constantly) sick (vyādhitaḥ)||25-30||
Stanzas 31 to 55
प्राप्ताभिषेकः स गुरुः षण्मासान्मन्त्रपद्धतिम्।
सर्वां तन्त्रोदितां ध्यायेज्जपेच्चातन्मयत्वतः॥३१॥
यदैव तन्मयीभूतस्तदा वीर्यमुपागतः।
छिन्द्यात्पाशांस्ततो यत्नं कुर्यात्तन्मयतास्थितौ॥३२॥
Prāptābhiṣekaḥ sa guruḥ ṣaṇmāsānmantrapaddhatim|
Sarvāṁ tantroditāṁ dhyāyejjapeccātanmayatvataḥ||31||
Yadaiva tanmayībhūtastadā vīryamupāgataḥ|
Chindyātpāśāṁstato yatnaṁ kuryāttanmayatāsthitau||32||
The Guru (saḥ guruḥ) who has been consecrated (prāpta-abhiṣekaḥ) should mutter (japet) and (ca) meditate (dhyāyet) on the whole (sarvām) line of Mantra-s (mantra-paddhatim) proclaimed --i.e. the line of Mantra-s is proclaimed-- in the Tantra-s (tantra-uditām) for six months (ṣaṭ-māsāt) till he attains identification with it --i.e. with the whole line of Mantra-s-- (ā-tad-mayatvatas). When (yadā) (this Guru) has become identified with it (tad-mayī-bhūtaḥ), then (tadā) he has attained (upāgataḥ) the virility (of such Mantra-s) (vīryam). (So, now) he cuts (chindyāt) the bonds (of his disciples) (pāśān). For that reason (tatas), he should make (kuryāt) an effort (yatnam) as regards remaining in (such) state of identification with it --viz. with the entire line of Mantra-s-- (tad-mayatā-sthitau)||31-32||
हृच्चक्रादुत्थिता सूक्ष्मा शशिस्फटिकसन्निभा।
लेखाकारा नादरूपा प्रशान्ता चक्रपङ्क्तिगा॥३३॥
द्वादशान्ते निरूढा सा सौषुम्ने त्रिपथान्तरे।
तत्र हृच्चक्रमापूर्य जपेन्मन्त्रं ज्वलत्प्रभम्॥३४॥
चक्षुर्लोमादिरन्ध्रौघवहज्ज्वालौर्वसन्निभम्।
यावच्छान्तशिखाकीर्णं विश्वाज्यप्रविलापकम्॥३५॥
तदाज्यधारासन्तृप्तमानाभिकुहरान्तरम्।
एवं मन्त्रा मोक्षदाः स्युर्दीप्ता बुद्धाः सुनिर्मलाः॥३६॥
Hṛccakrādutthitā sūkṣmā śaśisphaṭikasannibhā|
Lekhākārā nādarūpā praśāntā cakrapaṅktigā||33||
Dvādaśānte nirūḍhā sā sauṣumne tripathāntare|
Tatra hṛccakramāpūrya japenmantraṁ jvalatprabham||34||
Cakṣurlomādirandhraughavahajjvālaurvasannibham|
Yāvacchāntaśikhākīrṇaṁ viśvājyapravilāpakam||35||
Tadājyadhārāsantṛptamānābhikuharāntaram|
Evaṁ mantrā mokṣadāḥ syurdīptā buddhāḥ sunirmalāḥ||36||
(The vital energy) arisen (utthitā) from the heart's cakra (of the Guru) (hṛd-cakrāt) is subtle (sūkṣmā) (and) like the moon or a crystal (śaśi-sphaṭika-sannibhā). It --i.e. this Guru's vital energy-- (sā) has the form of a line (lekhā-ākārā), its nature is Nāda (nāda-rūpā), is peaceful (praśāntā), moves through the series of cakra-s (cakra-paṅkti-gā), (and) becomes established (nirūḍhā) in dvādaśānta (dvādaśa-ante), within the three paths of Suṣumnā (sauṣumne tri-patha-antare). There (tatra), after filling (āpūrya) the heart's cakra (hṛd-cakram), (the Guru) should mutter (japet) the Mantra (mantram) whose light is a flame (jvalat-prabham), (and) resembles a submarine fire whose light flows as a stream through the cavities of the eyes, hairs of the body, etc. (cakṣus-loma-ādi-randhra-ogha-vahat-jvāla-aurva-sannibham).
(All this process goes on) until (yāvat) (the fire of vital energy) fills the peaceful śikhā --the flame in the crown of the head-- (śānta-śikhā-ākīrṇam), dissolves the clarified butter of the universe (viśva-ājya-pravilāpakam), (and finally,) satisfied with the stream of that clarified butter (tad-ājya-dhārā-santṛptam), (penetrates) into the cavity up to the navel (ā-nābhi-kuhara-antaram) --very far-fetched Sanskrit indeed--. Thus (evam), the Mantra-s (mantrāḥ), flaming (dīptāḥ), awakened (buddhāḥ) (and) perfectly pure (su-nirmalāḥ), are (syuḥ) givers of Liberation (mokṣa-dāḥ)||33-36||
मूलकन्दनभोनाभिहृत्कण्ठालिकतालुगम्।
अर्धेन्दुरोधिकानादतदन्तव्यापिशक्तिगम्॥३७॥
समनोन्मनशुद्धात्मपरचक्रसमाश्रितम्।
यत्र यत्र जपेच्चक्रे समस्तव्यस्तभेदनात्॥३८॥
तत्र तत्र महामन्त्र इति देव्याख्ययामले।
विद्याव्रतमिदं प्रोक्तं मन्त्रवीर्यप्रसिद्धये॥३९॥
तच्च तादात्म्यमेवेति यदुक्तं स्पन्दशासने।
तदाक्रम्य बलं मन्त्राः सर्वज्ञबलशालिनः॥४०॥
प्रवर्तन्तेऽधिकाराय करणानीव देहिनाम्।
कृतविद्याव्रतः पश्चाद्दीक्षाव्याख्यादि सर्वतः॥४१॥
कुर्याद्योग्येषु शिष्येषु नायोग्येषु कदाचन।
रहस्ये योजयेद्विप्रं परीक्ष्य विपरीततः॥४२॥
आचाराच्छक्तिमप्येवं नान्यथेत्यूर्मिशासने।
नित्याद्यल्पाल्पकं कुर्याद्यदुक्तं ब्रह्मयामले॥४३॥
चीर्णविद्याव्रतः सर्वं मनसा वा स्मरेत्प्रिये।
देहसम्बन्धसञ्छन्नसार्वज्ञ्यो दम्भभाजनम्॥४४॥
अविदन्दीक्षमाणोऽपि न दुष्येद्दैशिकः क्वचित्।
ज्ञात्वा त्वयोग्यतां नैनं दीक्षेत प्रत्यवायिताम्॥४५॥
बुद्ध्वा ज्ञाने शास्त्रसिद्धिगुरुत्वादौ च तं पुनः।
भूय एव परीक्षेत तत्तदौचित्यशालिनम्॥४६॥
तत्र तत्र नियुञ्जीत न तु जातु विपर्ययात्।
ननु तद्वस्त्वयोग्यस्य तत्रेच्छा जायते कुतः॥४७॥
तदीशाधिष्ठितेच्छैव योग्यतामस्य सूचयेत्।
सत्यं कापि प्रबुद्धासाविच्छा रूढिं न गच्छति॥४८॥
विद्युद्वत्पापशीलस्य यथा पापापवर्जने।
रूढ्यरूढी तदिच्छाया अपि शम्भुप्रसादतः॥४९॥
अप्ररूढतथेच्छाकस्तत एव न भाजनम्।
यः सम्यग्ज्ञानमादाय गुरुविश्वासवर्जितः॥५०॥
लोकं विप्लावयेन्नास्मिञ्ज्ञाते विज्ञानमर्पयेत्।
अज्ञातेऽपि पुनर्ज्ञाते विज्ञानहरणं चरेत्॥५१॥
पुनःपुनर्यदा ज्ञातो विश्वासपरिवर्जितः।
तदा समग्रतो ध्यायेत्स्फुरन्तं चन्द्रसूर्यवत्॥५२॥
ततो निजहृदम्भोजबोधाम्बरतलोदिताम्।
स्वर्भानुमलिनां ध्यायेद्वामां शक्तिं विमोहनीम्॥५३॥
वामाचारक्रमेणैनां निःसृतां साध्यगामिनीम्।
चिन्तयित्वा तया ग्रस्तप्रकाशं तं विचिन्तयेत्॥५४॥
अनेन क्रमयोगेन मूढबुद्धेर्दुरात्मनः।
विज्ञानमन्त्रविद्याद्याः प्रकुर्वन्त्यपकारिताम्॥५५॥
Mūlakandanabhonābhihṛtkaṇṭhālikatālugam|
Ardhendurodhikānādatadantavyāpiśaktigam||37||
Samanonmanaśuddhātmaparacakrasamāśritam|
Yatra yatra japeccakre samastavyastabhedanāt||38||
Tatra tatra mahāmantra iti devyākhyayāmale|
Vidyāvratamidaṁ proktaṁ mantravīryaprasiddhaye||39||
Tacca tādātmyameveti yaduktaṁ spandaśāsane|
Tadākramya balaṁ mantrāḥ sarvajñabalaśālinaḥ||40||
Pravartante'dhikārāya karaṇānīva dehinām|
Kṛtavidyāvrataḥ paścāddīkṣāvyākhyādi sarvataḥ||41||
Kuryādyogyeṣu śiṣyeṣu nāyogyeṣu kadācana|
Rahasye yojayedvipraṁ parīkṣya viparītataḥ||42||
Ācārācchaktimapyevaṁ nānyathetyūrmiśāsane|
Nityādyalpālpakaṁ kuryādyaduktaṁ brahmayāmale||43||
Cīrṇavidyāvrataḥ sarvaṁ manasā vā smaretpriye|
Dehasambandhasañchannasārvajñyo dambhabhājanam||44||
Avidandīkṣamāṇo'pi na duṣyeddaiśikaḥ kvacit|
Jñātvā tvayogyatāṁ nainaṁ dīkṣeta pratyavāyitām||45||
Buddhvā jñāne śāstrasiddhigurutvādau ca taṁ punaḥ|
Bhūya eva parīkṣeta tattadaucityaśālinam||46||
Tatra tatra niyuñjīta na tu jātu viparyayāt|
Nanu tadvastvayogyasya tatrecchā jāyate kutaḥ||47||
Tadīśādhiṣṭhitecchaiva yogyatāmasya sūcayet|
Satyaṁ kāpi prabuddhāsāvicchā rūḍhiṁ na gacchati||48||
Vidyudvatpāpaśīlasya yathā pāpāpavarjane|
Rūḍhyarūḍhī tadicchāyā api śambhuprasādataḥ||49||
Aprarūḍhatathecchākastata eva na bhājanam|
Yaḥ samyagjñānamādāya guruviśvāsavarjitaḥ||50||
Lokaṁ viplāvayennāsmiñjñāte vijñānamarpayet|
Ajñāte'pi punarjñāte vijñānaharaṇaṁ caret||51||
Punaḥpunaryadā jñāto viśvāsaparivarjitaḥ|
Tadā samagrato dhyāyetsphurantaṁ candrasūryavat||52||
Tato nijahṛdambhojabodhāmbarataloditām|
Svarbhānumalināṁ dhyāyedvāmāṁ śaktiṁ vimohanīm||53||
Vāmācārakrameṇaināṁ niḥsṛtāṁ sādhyagāminīm|
Cintayitvā tayā grastaprakāśaṁ taṁ vicintayet||54||
Anena kramayogena mūḍhabuddherdurātmanaḥ|
Vijñānamantravidyādyāḥ prakurvantyapakāritām||55||
In Devyāyāmala (devyākhyayāmale) (it has been taught) that (iti) the Great Mantra (mahā-mantraḥ) is there (tatra tatra), i.e. in whatever cakra (yatra yatra... cakre) where he mutters (the Mantra-s) (japet), collectively or individually (samasta-vyasta-bhedanāt), (whether) it is in the root, the kanda, the ether, the navel, the heart, the throat, the forehead, the palate (mūla-kanda-nabhas-nābhi-hṛt-kaṇṭha-alika-tālu-gam), the half moon, Rodhikā/Rodhinī, Nāda, Nādānta, Vyāpikā/Vyāpinī, Śakti (ardha-indu-rodhikā-nāda-tad-anta-vyāpi-śakti-gam), Samanā, Unmanā (or) in the supreme cakra of the Pure Self (samanā-unmana-śuddha-ātma-para-cakra-samāśritam).
This (idam) is said to be (proktam) the vow of the Vidyā (vidyā-vratam) for the attainment of the virility of the Mantra-s (mantra-vīrya-prasiddhaye). And (ca) that (tad) (is) "identification/identity itself (with such Mantra-s)" (tādātmyam eva iti), which (yad) has been mentioned (uktam) in the Spandakārikā-s (2.1) (spanda-śāsane): "Grabbing hold of that (tad-ākramya) Force (balam), the Mantra-s (mantrāḥ), full of the omniscient power (sarvajña-bala-śālinaḥ), proceed (pravartante) to occupy themselves with their (respective) functions (adhikārāya) (toward the embodied beings), just as (iva) the powers of perception and action (karaṇāni) of (those very) embodied beings (dehinām) (proceed to occupy themselves with their own functions by also getting hold of that Force)".
Afterward (paścāt), (the Guru) who has performed the vow of the Vidyā (kṛta-vidyā-vrataḥ), should perform (kuryāt) completely (sarvatas) initiation, explanation, etc. (dīkṣā-vyākhyā-ādi) with reference to fit disciples (yogyeṣu śiṣyeṣu), (but) never (na... kadācana) with reference to the unfit ones (ayogyeṣu). In Ūrmiśāsana (ūrmiśāsane), (it is mentioned that:) "After inspecting carefully (parīkṣya) if their behavior is contrary --very far-fetched Sanskrit here-- (viparītatas... ācārāt), (the Guru) should lead (yojayet) a brāhmaṇa (vipram) toward the secret (teaching) (rahasye) —(and) thus (evam) (the Guru should lead) even (api) (his) wife --lit. śakti-- (śaktim)—, (but) not (na) otherwise (anyathā iti)".
(The Guru) might perform (kuryāt) the daily rituals, etc. (nitya-ādi) very briefly --lit. very little-- (alpa-alpakam). As it has been stated (yad uktam) in Brahmayāmala (brahmayāmale): "O beloved one! (priye), he who observes the vow of Vidyā (cīrṇa-vidyā-vrataḥ) should, optionally, remember (vā smaret) the whole (ritual) (sarvam) mentally (manasā)".
(If the Guru) who has his omniscience concealed by the association with the body (deha-sambandha-sañchanna-sārvajñyaḥ) unknowingly (aviden) initiates (dīkṣamāṇaḥ api) (a disciple) who is a receptable for deceit/fraud (dambha-bhājanam), (then) the spiritual preceptor (daiśikaḥ) does not commit any fault (na duṣyet) anywhere (kvacid). But (tu), after knowing (jñātvā... buddhvā) (this disciple's) unfitness (ayogyatām) (and) sinfulness --same meaning as "pratyavāya"-- (pratyavāyitām), he should not initiate (na... dīkṣeta) him (enam).
Also (ca), when knowledge (such as that) about the scriptures, the supernatural powers, the state of the Guru, etc. (jñāne śāstra-siddhi-gurutva-ādau) (is given), (the Guru) should carefully inspect (parīkṣeta) him (tam) over and over again (punar... bhūyas eva). (The Guru) should place (niyuñjīta) him who is endowed with fitness for this and that (tad-tad-aucitya-śālinam) here and there --i.e. where he can develop his fitness very well-- (tatra tatra), but not at all (na tu jātu) otherwise (viparyayāt).
An objection/doubt (nanu): How (kutas) does a desire (icchā) arise (jāyate) there --or "regarding something"-- (tatra) in the case of someone who is not fit for that thing (tad-vastu-ayogyasya)? That very desire presided over by the Lord (tad-īśa-adhiṣṭhita-icchā eva) indicates (sūcayet) his (asya) fitness (yogyatām).
True! (satyam) (Nonetheless,) some (kāpi... asau) awakened (prabuddhā) desire (icchā) (just) does not get established (rūḍhim na gacchati). (It is just ephimeral) like a lightning (vidyut-vat), as for example (yathā) with reference to the emancipation from sin (pāpa-apavarjane) in the case of someone addicted to sin (pāpa-śīlasya).
The establishment or not (rūḍhi-arūḍhī) of that desire (tad-icchāyāḥ) is also due to the favor of Śambhu --Abhinavagupta might be referring here to his Kulaguru called Śambhunātha-- (śambhu-prasādatas).
On that account (tatas eva), someone in whom that type of desire is not established (aprarūḍha-tathā-icchākaḥ) is not (na) a receptacle (for this knowledge) (bhājanam). He who (yaḥ), having received (ādāya) the right knowledge (samyak-jñānam), does not trust the Guru --i.e. does not have faith in the Guru-- (guru-viśvāsa-varjitaḥ), brings the world to ruin (lokam viplāvayet). When he is known (asmin jñāte), (the Guru) should not give (him) (na... arpayet) Knowledge (vijñānam).
Although (api) (the deceitful disciple) was not known (as such) (ajñāte), when he is known (jñāte), however (punar), (the Guru) should perform (caret) the removal of Knowledge (vijñāna-haraṇam). When (yadā) (that disciple) is over and over again (punar punar) known (jñātaḥ) to be devoid of trust/faith (in the Guru) (viśvāsa-parivarjitaḥ), then (tadā) (the Guru) should meditate (on that disciple) (dhyāyet) (as if entirely) in front of (him) (sam-agratas), shining (sphurantam) as the moon and the sun (candra-sūrya-vat). After that (tatas), (the Guru) should meditate (dhyāyet) on Vāmā (vāmām) —the deluding (vimohanīm) power (śaktim)— who has arisen at the bottom of the Ether of Consciousness within (his own) heart-lotus (nija-hṛd-ambhoja-bodha-ambara-tala-uditām) (and) who is dark like Rāhu --"Svarbhānu" is an epithet for Rāhu, the demon who eclipses sun and moon-- (svarbhānu-malinām). After thinking (cintayitva) about this (Vāmā) (enām) coming forth (from himself) (niḥsṛtām) (and) going to the target --i.e. the deceitful disciple-- (sādhya-gāminīm) (and working inside him) by means of a process in reverse --lit. "by the process of the movement of Vāmā", i.e. Vāmā removes Knowledge-- (vāmā-cāra-krameṇa), (the Guru) should imagine (vicintayet) that the light (of such a disciple) has been swallowed (grasta-prakāśam tam) by Her --viz. by Vāmā-- (tayā). Through this sequential union (anena krama-yogena), Knowledge, Mantra-s, Vidyā-s, etc. (vijñāna-mantra-vidyā-ādyāḥ) of the foolish (mūḍha-buddheḥ) wicked (durātmanaḥ) (disciple) bring about (prakurvanti) damage (apakāritām) --i.e. they are now detrimental and not uplifting--||37-55||
Stanzas 56 to 61
ननु विज्ञानमात्मस्थं कथं हर्तुं क्षमं भवेत्।
अतो विज्ञानहरणं कथं श्रीपूर्व उच्यते॥५६॥
उच्यते नास्य शिष्यस्य विज्ञानं रूढिमागतम्।
तथात्वे हरणं कस्मात्पूर्णयोग्यत्वशालिनः॥५७॥
Nanu vijñānamātmasthaṁ kathaṁ hartuṁ kṣamaṁ bhavet|
Ato vijñānaharaṇaṁ kathaṁ śrīpūrva ucyate||56||
Ucyate nāsya śiṣyasya vijñānaṁ rūḍhimāgatam|
Tathātve haraṇaṁ kasmātpūrṇayogyatvaśālinaḥ||57||
An objection/doubt (nanu): How (katham) can (kṣamam) Knowledge (vijñānam) residing in the Self (ātma-stham) be removed (hartum... bhavet)? For this reason (atas), how (katham) is that the removal of Knowledge is mentioned (vijñāna-haraṇam) in the venerable Mālinīvijayottaratantra (śrī-pūrve)?
(To dissipate this doubt,) it is said (ucyate) (as follows:) Knowledge (vijñānam) of this disciple (asya śiṣyasya) has not gotten established (na... rūḍhim āgatam). If it were so (tathātve), how (kasmāt) (might there be) removal (of Knowledge) (haraṇam) from someone who is furnished with full fitness (pūrṇa-yogyatva-śālinaḥ)?||56-57||
किन्त्वेष वामया शक्त्या मूढो गाढं विभोः कृतः।
स्वभावादेव तेनास्य विद्याद्यमपकारकम्॥५८॥
गुरुः पुनः शिवाभिन्नः सन्यः पञ्चविधां कृतिम्।
कुर्याद्यदि ततः पूर्णमधिकारित्वमस्य तत्॥५९॥
अतो यथा शुद्धतत्त्वसृष्टिस्थित्योर्मलात्यये।
योजनानुग्रहे कार्यचतुष्केऽधिकृतो गुरुः॥६०॥
शिवाभेदेन तत्कुर्यात्तद्वत्पञ्चममप्ययम्।
तिरोभावाभिधं कृत्यं तथासौ शिवतात्मकः॥६१॥
Kintveṣa vāmayā śaktyā mūḍho gāḍhaṁ vibhoḥ kṛtaḥ|
Svabhāvādeva tenāsya vidyādyamapakārakam||58||
Guruḥ punaḥ śivābhinnaḥ sanyaḥ pañcavidhāṁ kṛtim|
Kuryādyadi tataḥ pūrṇamadhikāritvamasya tat||59||
Ato yathā śuddhatattvasṛṣṭisthityormalātyaye|
Yojanānugrahe kāryacatuṣke'dhikṛto guruḥ||60||
Śivābhedena tatkuryāttadvatpañcamamapyayam|
Tirobhāvābhidhaṁ kṛtyaṁ tathāsau śivatātmakaḥ||61||
Nevertheless (kintu), he --i.e. the deceitful disciple-- (eṣaḥ) has been intensely deluded (mūḍhaḥ gāḍham... kṛtaḥ) by the Vāmā power (vāmayā śaktyā) of the All-pervasive One (vibhoḥ). On that account (tena), his (asya) Vidyā, etc. (vidyā-ādyam) (become) naturally (svabhāvāt) harmful (apakārakam).
Moreover (punar), if (yadi) the Guru (guruḥ) who (yaḥ), being (san) in unity with Śiva (śiva-abhinnaḥ), performs (kuryāt) the fivefold (pañcavidhām) Act (kṛtim), then (tatas) his (asya) authority (adhikāritvam... tad) is full (pūrṇam). For this reason (atas), just as (yathā) the Guru (guruḥ) is authorized (adhikṛtaḥ) regarding a group of four tasks (kārya-catuṣke) (such as) manifestation and maintenance of pure tattva-s (śuddha-tattva-sṛṣṭi-sthityoḥ), destruction of mala or impurity (mala-atyaye), (as well as) Favor or Grace (granting) unity (with Śiva) (yojanā-anugrahe), so also (tadvat), as one with Śiva (śiva-abhedena), he (ayam) also (api) performs (kuryāt) that (tad) fifth (pañcamam) Act (kṛtyam) called concealment of one's own essential nature (tirobhāva-abhidham). In this way (tathā), he (asau) consists in the State of Śiva (śivatā-ātmakaḥ)||58-61||
Stanzas 62 to 75
अत एव शिवे शास्त्रे ज्ञाने चाश्वासभाजनम्।
गुरोर्मूढतया कोपधामापि न तिरोहितः॥६२॥
Ata eva śive śāstre jñāne cāśvāsabhājanam|
Gurormūḍhatayā kopadhāmāpi na tirohitaḥ||62||
For this very reason (atas eva), (a disciple, who was in the past) a receptacle of confidence (āśvāsa-bhājanam) with regard to Śiva (śive), scripture (śāstre) and (ca) knowledge (jñāne), (should not) be (now) under the sway of concealment --lit. "concealed"-- (na tirohitaḥ) (and) also (api) (become,) due to his foolishness (mūḍhatayā), the abode of the wrath (kopa-dhāma) of (his) Guru (guroḥ)||62||
गुरुर्हि कुपितो यस्य स तिरोहित उच्यते।
संसारी स तु देवो हि गुरुर्न च मृषाविदः॥६३॥
तत एव च शास्त्रादिदूषको यद्यपि क्रुधा।
न दह्यतेऽसौ गुरुणा तथाप्येष तिरोहितः॥६४॥
Gururhi kupito yasya sa tirohita ucyate|
Saṁsārī sa tu devo hi gururna ca mṛṣāvidaḥ||63||
Tata eva ca śāstrādidūṣako yadyapi krudhā|
Na dahyate'sau guruṇā tathāpyeṣa tirohitaḥ||64||
He (saḥ) whose (yasya) Guru (guruḥ) (is) certainly (hi) offended/angry (kupitaḥ) is said to be (ucyate) a transmigratory soul (saṁsārī) under the sway of concealment (tirohitaḥ).
The Guru (saḥ... guruḥ) (is) indeed (tu... hi) God (devaḥ), and (ca) his knowledge is not false (na... mṛṣā-vidaḥ). On that account (tatas eva ca), although (yadi api) he who has offended/transgressed the scriptures, etc. (śāstra-ādi-dūṣakaḥ) is not burnt (na dahyate) by (the Guru's) wrath (krudhā), even so (tathā api) he is (eṣaḥ) placed under the sway of concealment --lit. concealed-- (tirohitaḥ) by the Guru (guruṇā)||63-64||
अस्मद्गुर्वागमस्त्वेष तिरोभूते स्वयं शिशौ।
न कुप्येन्न शपेद्धीमान्स ह्यनुग्राहकः सदा॥६५॥
Asmadgurvāgamastveṣa tirobhūte svayaṁ śiśau|
Na kupyenna śapeddhīmānsa hyanugrāhakaḥ sadā||65||
But (tu) this (eṣaḥ) (is) our traditional doctrine about the Guru-s (asmad-guru-āgamaḥ): When a disciple has put himself under the sway of concealment (tirobhūte svayam śiśau), the wise man (dhīmān saḥ hi) who is always favorable (anugrāhakaḥ sadā) should not get angry (na kupyet na) (or) curse (śapet)||65||
ईशेच्छाचोदितः पाशं यदि कण्ठे निपीडयेत्।
किमाचार्येण तत्रास्य कार्या स्यात्सहकारिता॥६६॥
Īśecchācoditaḥ pāśaṁ yadi kaṇṭhe nipīḍayet|
Kimācāryeṇa tatrāsya kāryā syātsahakāritā||66||
If (yadi) (the disciple,) impelled by Lord's Will (īśa-icchā-coditaḥ), ties --lit. presses, squeezes, etc.-- (nipīḍayet) a noose (pāśam) around (his) neck (kaṇṭhe), is (kim... syāt) the task (kāryā) on the part of the Ācārya --i.e. on the part of the Guru-- (ācāryeṇa) to assist him (asya... sahakāritā) with reference to that --viz. with reference to hanging himself-- (tatra)?||66||
शिवाभिन्नोऽपि हि गुरुरनुग्रहमयीं विभोः।
मुख्यां शक्तिमुपासीनोऽनुगृह्णीयात्स सर्वथा॥६७॥
Śivābhinno'pi hi gururanugrahamayīṁ vibhoḥ|
Mukhyāṁ śaktimupāsīno'nugṛhṇīyātsa sarvathā||67||
Although (api) the Guru (guruḥ) is undoubtedly one with Śiva (śiva-abhinnaḥ), he (saḥ) attends on/serves --lit. sitting near to-- (upāsīnaḥ) the main (mukhyām) Power (śaktim) of the All-pervasive One (vibhoḥ), which is Grace --i.e. the main Power of the Lord is Grace-- (anugraha-mayīm), (and consequently) should confer Grace (anugṛhṇīyāt) in every way (sarvathā)||67||
स्वातन्त्र्यमात्रज्ञप्त्यै तु कथितं शास्त्र ईदृशम्।
न कार्यं पततां हस्तालम्बः सह्यो न पातनम्॥६८॥
अत एव स्वतन्त्रत्वादिच्छायाः पुनरुन्मुखम्।
प्रायश्चित्तैर्विशोध्यैनं दीक्षेत कृपया गुरुः॥६९॥
Svātantryamātrajñaptyai tu kathitaṁ śāstra īdṛśam|
Na kāryaṁ patatāṁ hastālambaḥ sahyo na pātanam||68||
Ata eva svatantratvādicchāyāḥ punarunmukham|
Prāyaścittairviśodhyainaṁ dīkṣeta kṛpayā guruḥ||69||
Such (a method of concealing the essential nature of the deceitful disciple) (īdṛśam) is mentioned (kathitam) in the scripture (śāstre) for only ascertaining the (Guru's) Absolute Freedom (svātantrya-mātra-jñaptyai tu). (Anyway,) it is not to be done (na kāryam). (There should be) help (sahyaḥ) for the fallen ones (patatām) (in the form of) lending (them) a hand (hasta-ālambaḥ), (and) not (na) the act of causing (them) to fall (even more) (pātanam).
On this account (atas eva), after purifying (viśodhya) (the disciple) who is intent on (attaining Liberation) (unmukham) again (punar) through the Freedom (svatantratvāt) of (Śiva's) Will (icchāyāḥ) by means of rites of expiation/atonement (prāyaścittaiḥ), the Guru (guruḥ), out of (sheer) compassion (kṛpayā), should initiate (dīkṣeta) him (enam)||68-69||
ऊर्ध्वदृष्टौ प्रपन्नः सन्ननाश्वस्तस्ततः परम्।
अधःशास्त्रं प्रपद्यापि न श्रेयःपात्रतामियात्॥७०॥
अधोदृष्टौ प्रपन्नस्तु तदनाश्वस्तमानसः।
ऊर्ध्वशासनभाक्पापं तच्चोज्झेच्च शिवीभवेत्॥७१॥
राज्ञे द्रुह्यन्नमात्याङ्गभूतोऽपि हि विहन्यते।
विपर्ययस्तु नेत्येवमूर्ध्वां दृष्टिं समाश्रयेत्॥७२॥
श्रीपूर्वशास्त्रे तेनोक्तं यावत्तेनैव नोद्धृतः।
अत्र ह्यर्थोऽयमेतावत्पूर्वोक्तज्ञानवृंहितः॥७३॥
गुरुस्तावत्स एवात्र तच्छब्देनावमृश्यते।
तादृक्स्वभ्यस्तविज्ञानभाजोर्ध्वपदशालिना॥७४॥
अनुद्धृतस्य न श्रेय एतदन्यगुरूद्धृतेः।
अत एवाम्बुजन्मार्कदृष्टान्तोऽत्र निरूपितः॥७५॥
Ūrdhvadṛṣṭau prapannaḥ sannanāśvastastataḥ param|
Adhaḥśāstraṁ prapadyāpi na śreyaḥpātratāmiyāt||70||
Adhodṛṣṭau prapannastu tadanāśvastamānasaḥ|
Ūrdhvaśāsanabhākpāpaṁ taccojjhecca śivībhavet||71||
Rājñe druhyannamātyāṅgabhūto'pi hi vihanyate|
Viparyayastu netyevamūrdhvāṁ dṛṣṭiṁ samāśrayet||72||
Śrīpūrvaśāstre tenoktaṁ yāvattenaiva noddhṛtaḥ|
Atra hyartho'yametāvatpūrvoktajñānavṛṁhitaḥ||73||
Gurustāvatsa evātra tacchabdenāvamṛśyate|
Tādṛksvabhyastavijñānabhājordhvapadaśālinā||74||
Anuddhṛtasya na śreya etadanyagurūddhṛteḥ|
Ata evāmbujanmārkadṛṣṭānto'tra nirūpitaḥ||75||
He who has taken refuge (prapannaḥ san) in a superior viewpoint (ūrdhva-dṛṣṭau), loses (his) confidence (in that viewpoint) (an-āśvastaḥ), (and) after that (tatas param), having taken refuge (prapadya api) in an inferior scripture (adhas-śāstram), (then, as a result,) he does not become a receptacle for the highest good (na śreyas-pātratām iyāt). But (tu) someone who has taken refuge (prapannaḥ) in an inferior viewpoint (adhas-dṛṣṭau), (if) his mind loses confidence in that (viewpoint) (tad-anāśvasta-mānasaḥ) (and) he resorts to a superior system (ūrdhva-śāsana-bhāk), and (ca... ca) he abandons (ujjhet) that (tad) sin (pāpam), (then) he becomes Śiva (śivī-bhavet) --Abhinavagupta's Sanskrit might have been much better--.
He who is hostile (druhyan) to a king (rājñe), even if (api) he is a minister (amātya-aṅga-bhūtaḥ), is undoubtedly executed (hi vihanyate), but (tu) the opposite (situation) (viparyayaḥ) is not (na) so (iti) --i.e. if the king is hostile to someone, the king is not executed--. Thus (evam), he should resort (samāśrayet) to a superior (ūrdhvām) viewpoint (dṛṣṭim).
On that account (tena), it has been said (uktam) in venerable Pūrvaśāstra --viz. in venerable Mālinīvijayottaratantra, more specifically in 18.67-- (śrī-pūrvaśāstre): "Until (yāvat) he is not elevated/drawn up (na uddhṛtaḥ) by him --i.e. by the same Guru who made him fall-- (tena eva)".
This (ayam) (is) the meaning (arthaḥ) here (atra hi): He himself (saḥ eva) indeed (tāvat), i.e. the Guru (guruḥ) who has been nourished by such abovementioned knowledge (etāvat-pūrva-ukta-jñāna-vṛṁhitaḥ), is here referred to (atra... avamṛśyate) by means of the word "tad" --i.e. lit. "that"; viz. he is mentioned in "tena" or "by him" right above-- (tad-śabdena).
For him who was not elevated/drawn up (an-uddhṛtasya) by (the Guru) who is endowed with a high state (ūrdhva-pada-śālinā) (and) has such a well-practiced Knowledge (tādṛk-su-abhyasta-vijñāna-bhājā), if he was rescued by another Guru (anya-guru-uddhṛteḥ), this (etad) is not (na) auspicious (śreyas). For this very reason (etas eva), the example of the lotus and the sun (ambujanma-arka-dṛṣṭāntaḥ) is here described (atra nirūpitaḥ)||70-75||
Stanzas 76 to 80
त्रिजगज्ज्योतिषो ह्यन्यत्तेजोऽन्यच्च निशाकृतः।
ज्ञानमन्यत्त्रिकगुरोरन्यत्त्वधरवर्तिनाम्॥७६॥
अत एव पुराभूतगुर्वभावो यदा तदा।
तदन्यं लक्षणोपेतमाश्रयेत्पुनरुन्मुखः॥७७॥
Trijagajjyotiṣo hyanyattejo'nyacca niśākṛtaḥ|
Jñānamanyattrikaguroranyattvadharavartinām||76||
Ata eva purābhūtagurvabhāvo yadā tadā|
Tadanyaṁ lakṣaṇopetamāśrayetpunarunmukhaḥ||77||
One thing (anyat) (is) the fiery energy (tejas) of the light (illuminating) the three worlds --i.e. of the light of the sun-- (tri-jagat-jyotiṣaḥ hi), and (another) another thing (anyat) (is the light) of the moon (niśākṛtaḥ). One thing (anyat) (is) the knowledge (jñānam) of a Trika Guru (trika-guroḥ), but (tu) another thing (anyat) (is the knowledge) of those who are in an inferior (doctrine) (adhara-vartinām).
On this account (atas eva), when (yadā) there is absence of the preceding Guru (purā-bhūta-guru-abhāvaḥ), then (tadā) (the disciple,) who is again intent on (attaining Liberation) (punar unmukhaḥ), should seek refuge (āśrayet) in that other (tad-anyam) (Guru) who is endowed with (the same) characteristics (as the previous Guru) (lakṣaṇa-upetam)||76-77||
सति तस्मिंस्तून्मुखः सन्कस्माज्जह्याद्यदि स्फुटम्।
स्यादन्यतरगो दोषो योऽधिकारापघातकः॥७८॥
Sati tasmiṁstūnmukhaḥ sankasmājjahyādyadi sphuṭam|
Syādanyatarago doṣo yo'dhikārāpaghātakaḥ||78||
But (tu) when he is (alive) --i.e. when the Guru is alive-- (sati tasmin) (and the disciple) is (san) ready/intent on (unmukhaḥ), why (kasmāt) should (the disciple) abandon him (jahyāt)? (This would) clearly (happen) (sphuṭam) if (yadi) there was (syāt) a defect (doṣaḥ) in either of the two (anyatara-gaḥ) which (yaḥ) destroyed (their) qualification (adhikāra-apaghātakaḥ)||78||
दोषश्चेह न लोकस्थो दोषत्वेन निरूप्यते।
अज्ञानख्यापनायुक्तख्यापनात्मा त्वसौ मतः॥७९॥
शिष्यस्यापि तथाभूतज्ञानानाश्वस्तरूपता।
मुख्यो दोषस्तदन्ये हि दोषास्तत्प्रभवा यतः॥८०॥
Doṣaśceha na lokastho doṣatvena nirūpyate|
Ajñānakhyāpanāyuktakhyāpanātmā tvasau mataḥ||79||
Śiṣyasyāpi tathābhūtajñānānāśvastarūpatā|
Mukhyo doṣastadanye hi doṣāstatprabhavā yataḥ||80||
And (ca) here (iha) the defect (doṣaḥ) that is described (nirūpyate) as a defect (doṣatvena) is not a worldly one (loka-sthaḥ). Ignorance, communication and unfit/wrong communication --this is my literal translation, but Jayaratha, the commentator, has a different opinion-- (ajñāna-khyāpana-ayukta-khyāpana-ātmā), that (asau) is considered (mataḥ) (to be a defect in the Guru). In the case of the disciple (śiṣyasya) as well (api), the main (mukhyaḥ) defect (doṣaḥ) is lack of confidence in such a knowledge (tathābhūta-jñāna-an-āśvasta-rūpatā), because (yatas) those other (tad-anye) defects (doṣāḥ) originate in that one (tad-prabhavāḥ)||79-80||
Stanzas 81 to 92
न ध्वस्तव्याधिकः को हि भिषजं बहु मन्यते।
असूयुर्नूनमध्वस्तव्याधिः स्वस्थायते बलात्॥८१॥
एवं ज्ञानसमाश्वस्तः किं किं न गुरवे चरेत्।
नो चेन्नूनमविश्वस्तो विश्वस्त इव तिष्ठति॥८२॥
Na dhvastavyādhikaḥ ko hi bhiṣajaṁ bahu manyate|
Asūyurnūnamadhvastavyādhiḥ svasthāyate balāt||81||
Evaṁ jñānasamāśvastaḥ kiṁ kiṁ na gurave caret|
No cennūnamaviśvasto viśvasta iva tiṣṭhati||82||
Who (kaḥ hi) is the one whose disease has been destroyed (dhvasta-vyādhikaḥ) (and at the same time) does not think well (na... bahu manyate) about (his) physician (bhiṣajam)? (But) an envious person (asūyuḥ), with his disease intact (adhvasta-vyādhiḥ), certainly (nūnam) continues relying upon himself --strange Sanskrit specimen-- (sva-stha-ayate) by force/without being able to help it (balāt). Thus (evam), what (kim kim) would he who has conficence in knowledge (jñāna-samāśvastaḥ) not do (na... caret) for (his) Guru (gurave)? If (ced) not (no), he who has no confidence (a-viśvastaḥ) indeed (nūnam) remains (tiṣṭhati) as if (iva) he were full of confidence (viśvastaḥ)||81-82||
अज्ञानादय एवैते दोषा न लौकिका गुरोः।
इति ख्यापयितुं प्रोक्तं मालिनीविजयोत्तरे॥८३॥
न तस्यान्वेषयेद्वृत्तं शुभं वा यदि वाशुभम्।
स एव तद्विजानाति युक्तं चायुक्तमेव वा॥८४॥
अकार्येषु यदा सक्तः प्राणद्रव्यापहारिषु।
तदा निवारणीयोऽसौ प्रणतेन विपश्चिता॥८५॥
विशेषणमकार्याणामुक्ताभिप्रायमेव यत्।
तेनातिवार्यमाणोऽपि यद्यसौ न निवर्तते॥८६॥
तदान्यत्र क्वचिद्गत्वा शिवमेवानुचिन्तयेत्।
न ह्यस्य स गुरुत्वे स्याद्दोषो येनोषरे कृषिम्॥८७॥
कुर्याद्व्रजेन्निशायां वा स त्वर्थप्राणहारकः।
तदीयाप्रियभीरुस्तु परं तादृशमाचरेत्॥८८॥
यतस्तदप्रियं नैष शृणुयादिति भाषितम्।
श्रीमातङ्गे तदुक्तं च नाधीतं भूमभीतितः॥८९॥
Ajñānādaya evaite doṣā na laukikā guroḥ|
Iti khyāpayituṁ proktaṁ mālinīvijayottare||83||
Na tasyānveṣayedvṛttaṁ śubhaṁ vā yadi vāśubham|
Sa eva tadvijānāti yuktaṁ cāyuktameva vā||84||
Akāryeṣu yadā saktaḥ prāṇadravyāpahāriṣu|
Tadā nivāraṇīyo'sau praṇatena vipaścitā||85||
Viśeṣaṇamakāryāṇāmuktābhiprāyameva yat|
Tenātivāryamāṇo'pi yadyasau na nivartate||86||
Tadānyatra kvacidgatvā śivamevānucintayet|
Na hyasya sa gurutve syāddoṣo yenoṣare kṛṣim||87||
Kuryādvrajenniśāyāṁ vā sa tvarthaprāṇahārakaḥ|
Tadīyāpriyabhīrustu paraṁ tādṛśamācaret||88||
Yatastadapriyaṁ naiṣa śṛṇuyāditi bhāṣitam|
Śrīmātaṅge taduktaṁ ca nādhītaṁ bhūmabhītitaḥ||89||
In order to proclaim (khyāpayitum) that (iti) these (ete) defects (doṣāḥ) of the Guru (guroḥ) (such as) ignorance, etc. (ajñāna-ādayaḥ eva) are not (na) worldly (laukikāḥ), it has been declared (proktam) in Mālinīvijayottaratantra (mālinīvijayottare): "(The disciple) should not investigate (na... anveṣayet) into his --i.e. Guru's-- (tasya) affairs (vṛttam), whether they are (vā yadi) good (śubham) or (vā) bad (aśubham). He himself --viz. the Guru-- (saḥ eva) knows (vijānāti) (if) that (tad) is proper (yuktam) or (ca... vā) improper (ayuktam eva). When (yadā) (the Guru) is attached (saktaḥ) to actions which are not fit to be done (akāryeṣu) (and which) take away (his) life and wealth (prāṇa-dravya-apahāriṣu), then (tadā) he --i.e. the Guru-- (asau) is to be kept away (nivāraṇīyaḥ) by the humble and wise (praṇatena vipaścitā) (disciple)". The distinguishing mark (viśeṣaṇam) of the actions which are not fit to be done (akāryāṇām) is that whose meaning has (already) mentioned (ukta-abhiprāyam eva yad). "If (yadi) even (api) (after) being intensely stopped (ati-vāryamāṇaḥ) by him --viz. by the disciple-- (tena), he --the Guru-- (asau) does not stop (na nivartate), then (tadā), after going (gatvā) elsewhere (anyatra kvacid), (the disciple) should call Śiva Himself to mind --i.e. he should meditate on Śiva-- (śivam eva anucintayet)".
It would not be (na hi... syāt) a defect (saḥ... doṣaḥ) in his Guruhood (asya... gurutve): For example --expecting "yathā" or "yathā hi"-- (yena), (if the Guru) performs (kuryāt) agriculture (kṛṣim) on saline soil (ūṣare), or (vā) (if) he moves around (vrajet) during the night (niśāyām). But (tu) it --i.e. the defect-- (saḥ) that takes away life and wealth (artha-prāṇa-hāraka) (might be harmful). Although (tu param) (the disciple) is afraid of its unpleasant (nature) (tadīya-apriya-bhīruḥ), he should proceed (ācaret) in such a way (tādṛśam) so that (yatas) he (eṣaḥ) does not listen (na... śṛṇuyāt) that (tad) unpleasant thing (apriyam). This is what has been said (iti bhāṣitam). That (tad) has also been mentioned (uktam ca) in venerable Mātaṅga (śrī-mātaṅge). It has not been studied (here) (na adhītam) for fear of making the book too voluminous --lit. "for fear of abundance"-- (bhūma-bhītitaḥ)||83-89||
यच्चैतदुक्तमेतावत्कर्तव्यमिति तद्ध्रुवम्।
तीव्रशक्तिगृहीतानां स्वयमेव हृदि स्फुरेत्॥९०॥
उपदेशस्त्वयं मन्दमध्यशक्तेर्निजां क्रमात्।
शक्तिं ज्वलयितुं प्रोक्तः सा ह्येवं जाज्वलीत्यलम्॥९१॥
दृढानुरागसुभगसंरम्भाभोगभागिनः।
स्वोल्लासि स्मरसर्वस्वं दार्ढ्यायान्यत्र दृश्यते॥९२॥
Yaccaitaduktametāvatkartavyamiti taddhruvam|
Tīvraśaktigṛhītānāṁ svayameva hṛdi sphuret||90||
Upadeśastvayaṁ mandamadhyaśakternijāṁ kramāt|
Śaktiṁ jvalayituṁ proktaḥ sā hyevaṁ jājvalītyalam||91||
Dṛḍhānurāgasubhagasaṁrambhābhogabhāginaḥ|
Svollāsi smarasarvasvaṁ dārḍhyāyānyatra dṛśyate||92||
"And (ca) this (etad) which (yad) has been mentioned (uktam) must be done (kartavyam) in such a degree (etāvat... iti)": That (statement) (tad) firmly (dhruvam) shines (sphuret) in the heart(s) (hṛdi) of those who have been spontaneously seized by an intense Śaktipāta --i.e. Grace bestowal-- (tīvra-śakti-gṛhītānām svayam eva).
But (tu) this (ayam) teaching (upadeśaḥ) is expressed (proktaḥ) in order to gradually kindle (kramāt... jvalayitum) the very Śakti or Power (nijām... śaktim) of one whose Śaktipāta is weak or intermediate (manda-madhya-śakteḥ). Thus (evam), She --i.e. Śakti or Power-- (sā hi) is able to shine brightly (jājvalīti alam).
The whole love --Abhinavagupta is speaking about sexual intercourse here-- (smara-sarvasyam) emerging by itself (sva-ullāsi) from someone who is experiencing the enjoyment of the ardent desire for a beautiful woman whose passion is firm (dṛḍha-anurāga-subhaga-saṁrambhā-bhoga-bhāginaḥ) is seen (dṛśyate) to affirm (love in other people) --lit. "for the firmness"-- (dārḍhyāya) elsewhere (anyatra)||90-92||
Stanzas 93 to 103
नन्वेष कस्माद्दृष्टान्तः किमेतेनाशुभं कृतम्।
चित्स्पन्दः सर्वगो भिन्नादुपाधेः स तथा तथा॥९३॥
Nanveṣa kasmāddṛṣṭāntaḥ kimetenāśubhaṁ kṛtam|
Citspandaḥ sarvago bhinnādupādheḥ sa tathā tathā||93||
An objection/doubt (nanu): Whence (kasmāt) (did) this (eṣaḥ) example (dṛṣṭāntaḥ) (come)? (The answer is:) What (kim) harm/sin/shameful deed (aśubham) has been comitted (kṛtam) by it --i.e. by mentioning that example-- (etena)? The Vibration of Consciousness (cit-spandaḥ) is everywhere (sarvaga), (but) due to the different limiting adjunct(s) --"upādhi" is a limiting adjunct, i.e. a limiting attribute-- (bhinnāt upādheḥ), It --viz. such a Vibration of Consciousness-- (saḥ) (is) like this and like that (tathā tathā)||93||
भवेत्कोऽपि तिरोभूतः पुनरुन्मुखितोऽपि सन्।
विनापि दैशिकात्प्राग्वत्स्वयमेव विमुच्यते॥९४॥
Bhavetko'pi tirobhūtaḥ punarunmukhito'pi san|
Vināpi daiśikātprāgvatsvayameva vimucyate||94||
Someone (kaḥ api) is (bhavet) under the sway of concealment --i.e. he has his essential nature concealed-- (tirobhūtaḥ), (but) he is (san) ready (unmukhitaḥ api) (for Liberation) again (punar), (and) without (vinā) even (api) a spiritual preceptor (daiśikāt), as (has been specified) before (prāk-vat), he becomes liberated (vimucyate) by himself (svayam eva)||94||
प्रकारस्त्वेष नात्रोक्तः शक्तिपातबलाद्गतः।
असम्भाव्यतया चात्र दृढकोपप्रसादवत्॥९५॥
Prakārastveṣa nātroktaḥ śaktipātabalādgataḥ|
Asambhāvyatayā cātra dṛḍhakopaprasādavat||95||
But (tu) this (eṣaḥ) kind (of Liberation) (prakāraḥ) is not here said (na atra uktaḥ) to proceed (gataḥ) by force of Śaktipāta (śakti-pāta-balāt). And (ca) in this context (atra) that is impossible (asambhāvyatayā), like a favor (bestowed on someone one) is firmly angry with (dṛḍha-kopa-prasāda-vat) --Sanskrit might have been much better here--||95||
इत्येष यो गुरोः प्रोक्तो विधिस्तं पालयेद्गुरुः।
अन्यथा न शिवं यायाच्छ्रीमत्सारे च वर्णितम्॥९६॥
अन्यायं ये प्रकुर्वन्ति शास्त्रार्थं वर्जयन्त्यलम्।
तेऽर्धनारीशपुरगा गुरवः समयच्युताः॥९७॥
Ityeṣa yo guroḥ prokto vidhistaṁ pālayedguruḥ|
Anyathā na śivaṁ yāyācchrīmatsāre ca varṇitam||96||
Anyāyaṁ ye prakurvanti śāstrārthaṁ varjayantyalam|
Te'rdhanārīśapuragā guravaḥ samayacyutāḥ||97||
Thus (it), this (eṣaḥ) procedure (vidhiḥ) which (yaḥ) has been mentioned (proktaḥ) (is) for the Guru (guroḥ). (So,) a Guru (guruḥ) should observe it (tam pālayet). Otherwise (anyathā), it is described (varṇitam) in venerable Sāra (śrīmat-sāre ca), he does not go (na... yāyāt) to Śiva (śivam).
Those (te) Guru-s (guravaḥ) who (ye) have deviated from the samaya-s or rules (samaya-cyutāḥ), perform (prakurvanti) unlawful action(s) (anyāyam) (and) completely (alam) abandon (varjayanti) the meaning of the scriptures (śāstra-artham), go to the world of Ardhanārīśa (ardhanārīśa-pura-gāḥ)||96-97||
अन्यत्राप्यधिकारं न कुर्याद्विद्येशतां व्रजेत्।
अन्यत्र समयत्यागात्क्रव्यादत्वं शतं समाः॥९८॥
Anyatrāpyadhikāraṁ na kuryādvidyeśatāṁ vrajet|
Anyatra samayatyāgātkravyādatvaṁ śataṁ samāḥ||98||
Also (api) elsewhere (anyatra) (it is declared that a Guru who) does not perform (na kuryāt) (his) duty (adhikāram) becomes a Vidyeśvara (vidyā-īśa-tām vrajet). (And) elsewhere (anyatra) (it is mentioned that) by abandoning the samaya-s or rules (samaya-tyāgāt), (such a Guru becomes) a carnivorous animal (kravyādatvam) for one hundred years (śatam samāḥ)||98||
इयत्तत्रत्यतात्पर्यं सिद्धान्तगुरुरुन्नयः।
भवेत्पिशाचविद्येशः शुद्ध एव तु तान्त्रिकः॥९९॥
षडर्धदैशिकश्चार्धनारीशभुवनस्थितिः।
एषा कर्मप्रधानानां गुरूणां गतिरुच्यते॥१००॥
ज्ञानिनां चैष नो बन्ध इति सर्वत्र वर्णितम्।
साधकस्याभिषेकेऽपि सर्वोऽयं कथ्यते विधिः॥१०१॥
अधिकारार्पणं नात्र न च विद्याव्रतं किल।
साध्यमन्त्रार्पणं त्वत्र स्वोपयोगिक्रियाक्रमे॥१०२॥
समस्तेऽप्युपदेशः स्यान्निजोपकरणार्पणम्।
अभिषेकविधिर्निरूपितः परमेशेन यथा निरूपितः॥१०३॥
Iyattatratyatātparyaṁ siddhāntagururunnayaḥ|
Bhavetpiśācavidyeśaḥ śuddha eva tu tāntrikaḥ||99||
Ṣaḍardhadaiśikaścārdhanārīśabhuvanasthitiḥ|
Eṣā karmapradhānānāṁ gurūṇāṁ gatirucyate||100||
Jñānināṁ caiṣa no bandha iti sarvatra varṇitam|
Sādhakasyābhiṣeke'pi sarvo'yaṁ kathyate vidhiḥ||101||
Adhikārārpaṇaṁ nātra na ca vidyāvrataṁ kila|
Sādhyamantrārpaṇaṁ tvatra svopayogikriyākrame||102||
Samaste'pyupadeśaḥ syānnijopakaraṇārpaṇam|
Abhiṣekavidhirnirūpitaḥ parameśena yathā nirūpitaḥ||103||
The purport of such (declarations) which are there (iyat-tatratya-tātparyam) (is that) a Guru of Śaivasiddhānta (siddhānta-guruḥ) who has transgressed/violated the samaya-s or rules --this is not my invention but the Jayaratha's interpretation: "ullaṅghitasamayaḥ"-- (unnayaḥ) becomes (bhavet) a devilish Vidyeśa (piśāca-vidyeśaḥ), but (tu) a Tantric one (tāntrikaḥ) (becomes) a pure (Vidyeśa) (śuddhaḥ eva). And (ca) a spiritual preceptor of Trika (ṣaṭ-ardha-daiśikaḥ) (becomes) one whose residence is in the world of Ardhanārīśa (ardhanārīśa-bhuvana-sthitiḥ).
This (eṣā) is said to be (ucyate) the condition (gatiḥ) of the Guru-s who are predominantly (occupied with) rituals (karma-pradhānānām gurūṇām). It is described (varṇitam) everywhere (sarvatra) that (iti) this (eṣaḥ) bond/restriction (bandhaḥ) does not (apply) (no) in the case of the Jñānī-s --i.e. in the case of the ones who follow the path of Knowledge-- (jñāninām ca).
All (sarvaḥ) this (ayam) procedure (vidhiḥ) is said to be (kathyate) also (api) (applicable) with reference to the consecration (abhiṣeke) of an adept (sādhakasya).
Here (atra) (there is) neither (na) transference of authority/qualification (adhikāra-arpaṇam) nor (na ca) the vow of a Vidyā (vidyā-vratam) indeed (kila). But (tu) here (atra) there is (syāt) transference of the Mantra of the goal (sādhya-mantra-arpaṇam), the teaching (upadeśaḥ) with regard to the whole succession of rites which are suitable for him (sva-upayogi-kriyā-krame samaste api) (and) the transference of his own instruments (for the rituals) (nija-upakaraṇa-arpaṇam).
The procedure of consecration (abhiṣeka-vidhi) has been described (nirūpitaḥ) such as (yathā) it was described (nirūpitaḥ) by the Supreme Lord (parama-īśena)||99-103||
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This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.
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