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Tantrāloka (Tantraloka): Chapter 26 - stanzas 1 to 76 - Non-dual Shaivism of Kashmir
Śeṣavṛttinirūpaṇam
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 76) of the twenty-sixth chapter (called Śeṣavṛttinirūpaṇam).
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 16
अथ श्रीतन्त्रालोके षड्विंशमाह्निकम्।
Atha śrītantrāloke ṣaḍviṁśamāhnikam|
Here begins (atha) the twenty-sixth (ṣaḍviṁśam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथोच्यते शेषवृत्तिर्जीवतामुपयोगिनी॥१॥
दीक्षा बहुप्रकारेयं श्राद्धान्ता या प्रकीर्तिता।
सा संस्क्रियायै मोक्षाय भोगायापि द्वयाय वा॥२॥
तत्र संस्कारसिद्ध्यै या दीक्षा साक्षान्न मोचनी।
अनुसन्धिवशाद्या च साक्षान्मोक्त्री सबीजिका॥३॥
तयोभय्या दीक्षिता ये तेषामाजीववर्तनम्।
वक्तव्यं पुत्रकादीनां तन्मयत्वप्रसिद्धये॥४॥
Athocyate śeṣavṛttirjīvatāmupayoginī||1||
Dīkṣā bahuprakāreyaṁ śrāddhāntā yā prakīrtitā|
Sā saṁskriyāyai mokṣāya bhogāyāpi dvayāya vā||2||
Tatra saṁskārasiddhyai yā dīkṣā sākṣānna mocanī|
Anusandhivaśādyā ca sākṣānmoktrī sabījikā||3||
Tayobhayyā dīkṣitā ye teṣāmājīvavartanam|
Vaktavyaṁ putrakādīnāṁ tanmayatvaprasiddhaye||4||
Now (atha) the activity/mode of life in the remainder (of the existence of the initiate's body in this world) (śeṣa-vṛttiḥ) (is) useful/propitious (upayoginī) for the living beings (jīvatām).
This (iyam) initiation (dīkṣā), which (yā) is said to be (prakīrtitā) manifold (bahu-prakārā), ends in śrāddha --a topic that was dealt with in the previous Chapter-- (śrāddha-antā). It --i.e. such an initiation-- (sā) (is) for purification (saṁskriyāyai), for Liberation (mokṣāya) as well as (api) for worldly enjoyment (bhogāya), or (vā) for the (last) two (dvayāya).
Regarding that (tatra), the initiation (dīkṣā) which (yā) is for accomplishing a purification (saṁskāra-siddhyai) is not (na) directly (sākṣāt) liberating (mocanī). That which (yā ca) directly (sākṣāt) liberates (moktrī), according to the (Guru's) intention (anusandhi-vaśāt), is the one endowed with seed --i.e. with rules-- (sa-bījikā). In order to attain identity (with Śiva) (tanmayatva-prasiddhaye), the behavior for life (ā-jīva-vartanam) of those spiritual sons, etc. (teṣām... putraka-ādīnām) who (ye) have been initiated (dīkṣitāḥ) by it --i.e. by the initiation with seed-- (tayā) out of the two --viz. out of the initiation with seed and the initiation without seed; expecting "ubhayāḥ"-- (ubhayyāḥ) is to be declared (vaktavyam)||1-4||
बुभुक्षोर्वा मुमुक्षोर्वा स्वसंविद्गुरुशास्त्रतः।
प्रमाणाद्या संस्क्रियायै दीक्षा हि गुरुणा कृता॥५॥
ततः स संस्कृतं योग्यं ज्ञात्वात्मानं स्वशासने।
तदुक्तवस्त्वनुष्ठानं भुक्त्यै मुक्त्यै च सेवते॥६॥
Bubhukṣorvā mumukṣorvā svasaṁvidguruśāstrataḥ|
Pramāṇādyā saṁskriyāyai dīkṣā hi guruṇā kṛtā||5||
Tataḥ sa saṁskṛtaṁ yogyaṁ jñātvātmānaṁ svaśāsane|
Taduktavastvanuṣṭhānaṁ bhuktyai muktyai ca sevate||6||
Either (vā) for someone who wishes bhoga or worldly enjoyment (bubhukṣoḥ) or (vā) for someone who wishes Liberation (mumukṣoḥ), due to the authority of his own Consciousness, Guru and scriptures (sva-saṁvid-guru-śāstratas... pramāṇāt), the initiation (dīkṣā) which (yā) is indeed performed (hi... kṛtā) by the Guru (guruṇā) is intended for (his) purification (saṁskriyāyai). For that reason (tatas), he --i.e. the initiate-- (saḥ), after knowing (jñātvā) himself (ātmānam) to have been purified (saṁskṛtam) (and) to be fit (yogyam) with reference to his own doctrine/teaching (sva-śāsane), cultivates (sevate) the practice of acting in conformity to the realities/things mentioned in that (doctrine/teaching) (tad-ukta-vastu-anuṣṭhānam) in order to attain worldly enjoyment (bhuktyai) and (ca) Liberation (muktyai)||5-6||
आचार्यप्रत्ययादेव योऽपि स्याद्भुक्तिमुक्तिभाक्।
तत्प्रत्यूहोदयध्वस्त्यै ब्रूयात्तस्यापि वर्तनम्॥७॥
स्वसंविद्गुरुसंवित्त्योस्तुल्यप्रत्ययभागपि।
शेषवृत्त्या समादेश्यस्तद्विघ्नादिप्रशान्तये॥८॥
यः सर्वथा परापेक्षामुज्झित्वा तु स्थितो निजात्।
प्रत्ययाद्योऽपि चाचार्यप्रत्ययादेव केवलात्॥९॥
तौ सांसिद्धिकनिर्बीजौ को वदेच्छेषवृत्तये।
क्रमात्तन्मयतोपायगुर्वर्चनरतौ तु तौ॥१०॥
तत्रैषां शेषवृत्त्यर्थं नित्यनैमित्तिके ब्रुवे।
काम्यवर्जं यतः कामाश्चित्राश्चित्राभ्युपायकाः॥११॥
तत्र नित्यो विधिः सन्ध्यानुष्ठानं देवताव्रते।
गुर्वग्निशास्त्रसहिते पूजा भूतदयेत्ययम्॥१२॥
नैमित्तिकस्तु सर्वेषां पर्वणां पूजनं जपः।
विशेषवशतः किञ्च पवित्रकविधिक्रमः॥१३॥
आचार्यस्य च दीक्षेयं बहुभेदा विवेचिता।
व्याख्यादिकं च तत्तस्याधिकं नैमित्तिकं ध्रुवम्॥१४॥
तत्रादौ शिशवे ब्रूयाद्गुरुर्नित्यविधिं स्फुटम्।
तद्योग्यतां समालोक्य वितताविततात्मनाम्॥१५॥
मुख्येतरादिमन्त्राणां वीर्यव्याप्त्यादियोग्यताम्।
दृष्ट्वा शिष्ये तमेवास्मै मूलमन्त्रं समर्पयेत्॥१६॥
Ācāryapratyayādeva yo'pi syādbhuktimuktibhāk|
Tatpratyūhodayadhvastyai brūyāttasyāpi vartanam||7||
Svasaṁvidgurusaṁvittyostulyapratyayabhāgapi|
Śeṣavṛttyā samādeśyastadvighnādipraśāntaye||8||
Yaḥ sarvathā parāpekṣāmujjhitvā tu sthito nijāt|
Pratyayādyo'pi cācāryapratyayādeva kevalāt||9||
Tau sāṁsiddhikanirbījau ko vadeccheṣavṛttaye|
Kramāttanmayatopāyagurvarcanaratau tu tau||10||
Tatraiṣāṁ śeṣavṛttyarthaṁ nityanaimittike bruve|
Kāmyavarjaṁ yataḥ kāmāścitrāścitrābhyupāyakāḥ||11||
Tatra nityo vidhiḥ sandhyānuṣṭhānaṁ devatāvrate|
Gurvagniśāstrasahite pūjā bhūtadayetyayam||12||
Naimittikastu sarveṣāṁ parvaṇāṁ pūjanaṁ japaḥ|
Viśeṣavaśataḥ kiñca pavitrakavidhikramaḥ||13||
Ācāryasya ca dīkṣeyaṁ bahubhedā vivecitā|
Vyākhyādikaṁ ca tattasyādhikaṁ naimittikaṁ dhruvam||14||
Tatrādau śiśave brūyādgururnityavidhiṁ sphuṭam|
Tadyogyatāṁ samālokya vitatāvitatātmanām||15||
Mukhyetarādimantrāṇāṁ vīryavyāptyādiyogyatām|
Dṛṣṭvā śiṣye tamevāsmai mūlamantraṁ samarpayet||16||
In order to destroy the emergence of (any) obstacle/impediment to that (tad-pratyūha-udaya-dhvastyai), (the Guru) should speak (brūyāt) about the behavior (after initiation) (vartanam) even (api... api) with him (tasya) who (yaḥ) possesses worldly enjoyment and Liberation (syāt bhukti-mukti-bhāk) through (his) firm faith in the Ācārya --i.e. in the Guru-- (ācārya-pratyayāt eva).
For the cessation of the obstacles, etc. to that (tad-vighna-ādi-praśāntaye), even (api) he who enjoys similar faith --i.e. a firm conviction-- (tulya-pratyaya-bhāk) in his own Consciousness and in the Consciousness of the Guru (sva-saṁvid-guru-saṁvittyoḥ) is to be entrusted (samādeśyaḥ) with (the teachings about) the activities/mode of life in the remainder (of his life after having taken initiation) (śeṣa-vṛttyā).
(Next, there is the one) who (yaḥ), having abandoned (ujjhitvā) dependence on another (para-apekṣām) in every way (sarvathā), remains (sthitaḥ) through his own faith --viz. a firm conviction-- (in his own Self) (nijāt... pratyayāt) --he is called a natural--, and (ca) (there is) also (api) (the one) who (yaḥ) (remains) only through the faith in (his) Ācārya (ācārya-pratyayāt eva kevalāt) ---he is called one who is devoid of seed-. Who (kaḥ) would say (vadet) to those two (tau) —natural and devoid of seed (sāṁsiddhika-nirbījau)— how to live in the remainder (of their lives after initiation) --lit. for the mode of life in the remainder-- (śeṣa-vṛttaye).
Those two --i.e. the natural and the one who is devoid of seed-- (tau) are progressively devoted to the devotion to the Guru as a means to (attain) identification with Him --viz. with Śiva-- (kramāt tad-mayatā-upāya-guru-arcana-ratau tu). There (tatra), in order to show the mode of life in their remainder --i.e. in the remainder of their lives-- (eṣām śeṣa-vṛtti-artha), I am speaking (bruve) about the constant and occasional (rituals) (nitya-naimittike), to the exclusion of the optional ones (kāmya-varjam), because (yatas) (as) the desires (kāmāḥ) are varied (citrāḥ) the means (to satisfy them are also) varied (citra-abhyupāyakāḥ). In that context (tatra), this (ayam) constant (nityaḥ) procedure (vidhiḥ) (consists of) "an observance of the triad of junctures of the three divisions of the day --i.e. morning, noon, and evening-- (sandhyā-anuṣṭhānam), worship (pūjā) with reference to the realm/sphere of the deities (devatā-vrate) together with Guru, fire and scriptures (guru-agni-śāstra-sahite), (and) compassion for the living beings (bhta-dayā iti)". But (tu) the occasional (rituals) (naimittikaḥ) (are comprised of) the worship (pūjanam) of all the holidays (sarveṣām parvaṇām), muttering of Mantra-s (japaḥ) according to special (occasions) (viśeṣa-vaśatas), (and) moreover (kiñca), (they include) the succession of procedures of pavitraka --viz. of the sacred thread-- (pavitraka-vidhi-kramaḥ). This (iyam) initiation (dīkṣā), which is of many types (bahubhedā) (and) has (already) been investigated (vivecitā), is of the Ācārya --viz. of the Guru-- (ācāryasya ca). And (ca), subsequently (adhikam) to that (tasya), the explanation, etc. (vyākhyā-ādikam... tad) (is) indeed (dhruvam) occasional (naimittikam). There (tatra), at first (ādau), the Guru (guruḥ) should clearly speak (brūyāt... sphuṭam) with the disciple (śiśave) about the constant procedure --i.e. the constant rituals-- (nitya-vidhim) after having inspected (samālokya) his --disciple's-- fitness (tad-yogyatām). (Next,) having seen (dṛṣṭvā) in the disciple (śiṣye) (his) fitness for the virility, penetration, etc. (vīrya-vyāpti-ādi-yogyatām) of the main Mantra-s, of other Mantra-s, etc. (mukhya-itara-ādi-mantrāṇām), whose nature is far-spreading and the opposite (vitata-avitata-ātmanām), (the Guru) should hand (samarpayet) the root Mantra --viz. Sauḥ-- (tam eva... mūla-mantram) over to him (asmai)||7-16||
Stanzas 17 to 20
तच्छास्त्रदीक्षितो ह्येष निर्यन्त्राचारशङ्कितः।
न मुख्ये योग्य इत्यन्यसेवातः स्यात्तु योग्यता॥१७॥
साधकस्य बुभुक्षोस्तु साधकीभाविनोऽपिवा।
पुष्पपातवशात्सिद्धो मन्त्रोऽर्प्यः साध्यसिद्धये॥१८॥
वितते गुणभूते वा विधौ दिष्टे पुनर्गुरुः।
ज्ञात्वास्मै योग्यतासारं सङ्क्षिप्तं विधिमाचरेत्॥१९॥
तत्रैष नियमो यद्यन्मान्त्रं रूपं न तद्गुरुः।
लिखित्वा प्रथयेच्छिष्ये विशेषादूर्ध्वशासने॥२०॥
Tacchāstradīkṣito hyeṣa niryantrācāraśaṅkitaḥ|
Na mukhye yogya ityanyasevātaḥ syāttu yogyatā||17||
Sādhakasya bubhukṣostu sādhakībhāvino'pivā|
Puṣpapātavaśātsiddho mantro'rpyaḥ sādhyasiddhaye||18||
Vitate guṇabhūte vā vidhau diṣṭe punarguruḥ|
Jñātvāsmai yogyatāsāraṁ saṅkṣiptaṁ vidhimācaret||19||
Tatraiṣa niyamo yadyanmāntraṁ rūpaṁ na tadguruḥ|
Likhitvā prathayecchiṣye viśeṣādūrdhvaśāsane||20||
This (disciple) (eṣaḥ) who has been initiated into that scripture (tad-śāstra-dīkṣitaḥ hi) is afraid of the unrestrained behavior (niryantra-ācāra-śaṅkitaḥ). (Therefore,) "he is not fit (na... yogyaḥ) for the main (Mantra) (mukhye... iti)". Nonetheless (tu), there is (syāt) fitness (which is attainable for him) (yogyatā) by serving others (anya-sevātas). But (tu), in the case of an adept (sādhakasya), of one wishing worldly enjoyment (bubhukṣoḥ) or (vā) even (api) of one who is about to become an adept (sādhakī-bhāvinaḥ), for (them) to attain (their) goals (sādhya-siddhaye), the Mantra (mantraḥ) to be handed (by the Guru over to those three disciples) (arpyaḥ) is established (siddhaḥ) by means of the fall of a flower (puṣpa-pāta-vaśāt). On the other hand (punar), when the extensive or brief --lit. secondary-- procedure has been shown/indicated (vitate guṇa-bhūte vā vidhau diṣṭe), the Guru (guruḥ), after knowing (jñātvā) the essence of the (disciple's) fitness (yogyatā-sāram), should perform (ācaret) for him (asmai) an abbreviated (saṅkṣiptam) procedure (vidhim). There (tatra), this (eṣaḥ) (is) the (main) restriction (niyamaḥ): Whatever (yad yad) the form (rūpam) of the Mantra (māntram) (may be,) the Guru (guruḥ) should not disclose (na... prathayet) that (tad) to the disciple (śiṣye) by writing (it) (likhitvā), particularly (viśeṣāt) (if the form of the Mantra) belongs to a higher instruction/doctrine (ūrdhvaśāsane)||17-20||
Stanzas 21 to 42
मन्त्रा वर्णात्मकास्ते च परामर्शात्मकाः स च।
गुरुसंविदभिन्नश्चेत्सङ्क्रामेत्सा ततः शिशौ॥२१॥
लिपिस्थितस्तु यो मन्त्रो निर्वीर्यः सोऽत्र कल्पितः।
सङ्केतबलतो नास्य पुस्तकात्प्रथते महः॥२२॥
Mantrā varṇātmakāste ca parāmarśātmakāḥ sa ca|
Gurusaṁvidabhinnaścetsaṅkrāmetsā tataḥ śiśau||21||
Lipisthitastu yo mantro nirvīryaḥ so'tra kalpitaḥ|
Saṅketabalato nāsya pustakātprathate mahaḥ||22||
The Mantra-s (mantrāḥ... te) consist of letters (varṇa-ātmakāḥ), and (ca) (the letters) consist of Parāmarśa --a very subtle term that it can be translated generally as "Consciousness"-- (parāmarśa-ātmakāḥ). And (ca) if (ced) It --i.e. Parāmarśa-- (saḥ) is not different from the Guru's Consciousness (guru-saṁvid-abhinnaḥ), (therefore,) It --i.e. Saṁvid or Consciousness-- (sā) passes (saṅkrāmet) from him --viz. from the Guru-- (tatas) to the disciple (śiśau). But (tu) the Mantra (mantraḥ) that (yaḥ) remains in writing (lipi-sthitaḥ) is without virility (nirvīryaḥ). It --i.e. such a Mantra-- (saḥ) is invented/fabricated/artificial (kalpitaḥ) here (atra). Because of the force of conventions (saṅketa-balatas), its (asya) greatness/might (mahas) does not spread (prathate) from a book (pustakāt)||21-22||
पुस्तकाधीतविद्याश्चेत्युक्तं सिद्धामते ततः।
ये तु पुस्तकलब्धेऽपि मन्त्रे वीर्यं प्रजानते॥२३॥
ते भैरवीयसंस्काराः प्रोक्ताः सांसिद्धिका इति।
इति ज्ञात्वा गुरुः सम्यक्परमानन्दघूर्णितः॥२४॥
तादृशे तादृशे धाम्नि पूजयित्वा विधिं चरेत्।
यथान्यशिष्यानुष्ठानं नान्यशिष्येण बुध्यते॥२५॥
तथा कुर्याद्गुरुर्गुप्तिहानिर्दोषवती यतः।
देवीनां त्रितयं शुद्धं यद्वा यामलयोगतः॥२६॥
देवीमेकामथो शुद्धां वदेद्वा यामलात्मिकाम्।
तत्र मन्त्रं स्फुटं वक्त्राद्गुरुणोपांशु चोदितम्॥२७॥
अवधार्याप्रवृत्तेस्तमभ्यस्येन्मनसा स्वयम्।
ततः सुशिक्षितां स्थानदेहान्तःशोधनत्रयीम्॥२८॥
न्यासं ध्यानं जपं मुद्रां पूजां कुर्यात्प्रयत्नतः।
तत्र प्रभाते सम्बुध्य स्वेष्टां प्राग्देवतां स्मरेत्॥२९॥
कृतावश्यककर्तव्यः शुद्धो भूत्वा ततो गृहम्।
आश्रित्योत्तरदिग्वक्त्रः स्थानदेहान्तरत्रये॥३०॥
शुद्धिं विधाय मन्त्राणां यथास्थानं निवेशनम्।
मुद्राप्रदर्शनं ध्यानं भेदाभेदस्वरूपतः॥३१॥
देहासुधीव्योमभूषु मनसा तत्र चार्चनम्।
जपं चात्र यथाशक्ति देवायैतन्निवेदनम्॥३२॥
तन्मयीभावसिद्ध्यर्थं प्रतिसन्ध्यं समाचरेत्।
अन्ये तु प्रागुदक्पश्चाद्दक्षदिक्षु चतुष्टयीम्॥३३॥
सन्ध्यानामाहुरेतच्च तान्त्रिकीयं न नो मतम्।
यासौ कालाधिकारे प्राक्सन्ध्या प्रोक्ता चतुष्टयी॥३४॥
तामेवान्तः समाधाय सान्ध्यं विधिमुपाचरेत्।
सन्ध्याचतुष्टयीकृत्यमेकस्यामथवा शिशुः॥३५॥
कुर्यात्स्वाध्यायविज्ञानगुरुकृत्यादितत्परः।
सन्ध्याध्यानोदितानन्ततन्मयीभावयुक्तितः॥३६॥
तत्संस्कारवशात्सर्वं कालं स्यात्तन्मयो ह्यसौ।
ततो यथेष्टकालेऽसौ पूजां पुष्पासवादिभिः॥३७॥
स्थण्डिलादौ शिशुः कुर्याद्विभवाद्यनुरूपतः।
सुशुद्धः सन्विधिं सर्वं कृत्वान्तरजपान्तकम्॥३८॥
अर्घपात्रं पुरा यद्वद्विधाय स्वेष्टमन्त्रतः।
तेन स्थण्डिलपुष्पादि सर्वं सम्प्रोक्षयेद्बुधः॥३९॥
ततस्तत्रैव सङ्कल्प्य द्वारासनगुरुक्रमम्।
पूजयेच्छिवताविष्टः स्वदेहार्चापुरःसरम्॥४०॥
ततस्तत्स्थण्डिलं वीध्रव्योमस्फटिकनिर्मलम्।
बोधात्मकं समालोक्य तत्र स्वं देवतागणम्॥४१॥
प्रतिबिम्बतया पश्येद्बिम्बत्वेन च बोधतः।
एतदावाहनं मुख्यं व्यजनान्मरुतामिव॥४२॥
Pustakādhītavidyāścetyuktaṁ siddhāmate tataḥ|
Ye tu pustakalabdhe'pi mantre vīryaṁ prajānate||23||
Te bhairavīyasaṁskārāḥ proktāḥ sāṁsiddhikā iti|
Iti jñātvā guruḥ samyakparamānandaghūrṇitaḥ||24||
Tādṛśe tādṛśe dhāmni pūjayitvā vidhiṁ caret|
Yathānyaśiṣyānuṣṭhānaṁ nānyaśiṣyeṇa budhyate||25||
Tathā kuryādgururguptihānirdoṣavatī yataḥ|
Devīnāṁ tritayaṁ śuddhaṁ yadvā yāmalayogataḥ||26||
Devīmekāmatho śuddhāṁ vadedvā yāmalātmikām|
Tatra mantraṁ sphuṭaṁ vaktrādguruṇopāṁśu coditam||27||
Avadhāryāpravṛttestamabhyasyenmanasā svayam|
Tataḥ suśikṣitāṁ sthānadehāntaḥśodhanatrayīm||28||
Nyāsaṁ dhyānaṁ japaṁ mudrāṁ pūjāṁ kuryātprayatnataḥ|
Tatra prabhāte sambudhya sveṣṭāṁ prāgdevatāṁ smaret||29||
Kṛtāvaśyakakartavyaḥ śuddho bhūtvā tato gṛham|
Āśrityottaradigvaktraḥ sthānadehāntaratraye||30||
Śuddhiṁ vidhāya mantrāṇāṁ yathāsthānaṁ niveśanam|
Mudrāpradarśanaṁ dhyānaṁ bhedābhedasvarūpataḥ||31||
Dehāsudhīvyomabhūṣu manasā tatra cārcanam|
Japaṁ cātra yathāśakti devāyaitannivedanam||32||
Tanmayībhāvasiddhyarthaṁ pratisandhyaṁ samācaret|
Anye tu prāgudakpaścāddakṣadikṣu catuṣṭayīm||33||
Sandhyānāmāhuretacca tāntrikīyaṁ na no matam|
Yāsau kālādhikāre prāksandhyā proktā catuṣṭayī||34||
Tāmevāntaḥ samādhāya sāndhyaṁ vidhimupācaret|
Sandhyācatuṣṭayīkṛtyamekasyāmathavā śiśuḥ||35||
Kuryātsvādhyāyavijñānagurukṛtyāditatparaḥ|
Sandhyādhyānoditānantatanmayībhāvayuktitaḥ||36||
Tatsaṁskāravaśātsarvaṁ kālaṁ syāttanmayo hyasau|
Tato yatheṣṭakāle'sau pūjāṁ puṣpāsavādibhiḥ||37||
Sthaṇḍilādau śiśuḥ kuryādvibhavādyanurūpataḥ|
Suśuddhaḥ sanvidhiṁ sarvaṁ kṛtvāntarajapāntakam||38||
Arghapātraṁ purā yadvadvidhāya sveṣṭamantrataḥ|
Tena sthaṇḍilapuṣpādi sarvaṁ samprokṣayedbudhaḥ||39||
Tatastatraiva saṅkalpya dvārāsanagurukramam|
Pūjayecchivatāviṣṭaḥ svadehārcāpuraḥsaram||40||
Tatastatsthaṇḍilaṁ vīdhravyomasphaṭikanirmalam|
Bodhātmakaṁ samālokya tatra svaṁ devatāgaṇam||41||
Pratibimbatayā paśyedbimbatvena ca bodhataḥ|
Etadāvāhanaṁ mukhyaṁ vyajanānmarutāmiva||42||
On that account (tatas), (the topic) "the Vidyā-s --i.e. the female deities of Mantra-s-- learned from books" (pstaka-adhīta-vidyāḥ ca iti) is mentioned (uktam) in the Siddhāmata (siddhāmate).
Those (te) who (ye tu) know --also "are aware of"-- (prajānate) the virility (vīryam) even (api) in a Mantra (mantre) obtained from a book (pustaka-labdhe), are said to be (proktāḥ) "natural ones" (sāṁsiddhikāḥ iti) whose purification comes from Bhairava (bhairavīya-saṁskārāḥ). Having understood (jñātvā) so (iti), the Guru (guruḥ), totally (samyak) staggered by the Supreme Bliss (parama-ānanda-ghūrṇitaḥ), performs (caret) the procedure (vidhim) after worshiping (pūjayitvā) each of such abodes --Abhinavagupta is referring to the disciples here-- (tādṛśe tādṛśe dhāmni).
Just as (yathā) the spiritual practice of one disciple --lit. of another disciple-- (anya-śiṣya-anuṣṭhānam) is not known (na... budhyate) by another disciple (anya-śiṣyeṇa), so also (tathā) the Guru (guru) should proceed --the root "kṛ" has tens of possible meanings, of course; I have just chosen one according to this context-- (kuryāt), because (yatas) a cessation of the act of keeping secret (gupti-hānis) (is) defective (doṣavatī). (The Guru) should tell (his disciple) (vadet) the triad (tritayam) of the goddesses (devīnām) —which (yad) is pure --i.e. this triad is composed of solitary goddesses, without their consorts-- (śuddham)—, or (vā) in union with (their) mates --"yāmala" means both "pair, couple" and one member of a pair/couple, i.e. a mate-- (yāmala-yogatas). Also (atha), (the Guru should tell his disciple the Mantra of) one (ekām) pure (śuddhām) goddess (devīm), or (vā) with the mate (yāmala-ātmikām). In that context (tatra), after hearing (avadhārya) the Mantra (mantra) clearly (sphuṭam) proclaimed (uditam) by the Guru (guruṇā) from (his) mouth (vaktrāt), or else (ca) in a low voice (upāṁśu), he himself (svayam) should practice (abhyasyet) (it) mentally (manasā) until the "pravṛtti" --lit. "until the application", but according to Jayaratha (the commentator of Tantrāloka), this expression means "until the time when the spiritual practice begins"-- (ā-pravṛtteḥ). Afterward (tatas), he should perform (kuryāt) the well-taught (su-śikṣitām) group of three purifications of place, (physical) body and inner (body) --i.e. the subtle body-- (sthāna-deha-antar-śodhana-trayīm), (and then,) with special effort (prayatnatas), (he should perform) nyāsa (nyāsam), meditation (dhyānam), muttering of a Mantra (japam), mudrā (mudrām) (and) worship (pūjām).
Under those circumstances (tatra), after waking up (sambudhya) at dawn (prabhāte), he should firstly remember (prāk... smaret) the deity (devatām) which is dear to himself (sveṣṭām). Next (tatas), after becoming one whose duty has been purified for having done all that was necessary --Sanskrit looks far-fetched here-- (kṛtāvaśyaka-kartavyaḥ śuddhaḥ), he takes refuge --lit. having taken refuge-- (āśritya) in the house (of the sacrifice) (gṛham). (Now, in the house of the sacrifice,) with the face oriented to the northern quarter (uttara-dik-vaktraḥ), having performed (vidhāya) the purification (śuddhim) regarding the triad of place, body and subtle body --lit. inner-- (sthāna-deha-antara-traye), (there is) an act of putting (niveśanam) the Mantra-s (mantrāṇām) on their proper places (yathāsthānam), exhibition of the Mudrā (mudrā-pradarśanam), meditation (dhyānam) within body, breath, intellect, ether and earth (deha-asu-dhī-vyoma-bhūṣu) in accordance with (their) differentiated and undifferentiated nature (bheda-abheda-svarūpatas), and (ca) (finally) worship (arcanam) performed with the mind (manasā) there (tatra). Here (atra) (he should) also (practice) (ca) muttering of a Mantra (japam) --Sanskrit is not very good here--. (There is then) an act of offering this (etad-nivedanam) to God (devāya) to the utmost of his power (yathāśakti). In order to attain a state of identity with Him --i.e. with Śiva-- (tad-mayī-bhāva-siddhi-artham), he should practice (samācaret) pratisandhya --lit. "at every juncture", viz. he should practice all that at every juncture (in the morning, at noon and in the evening)-- (prati-sandhyam). But (tu) others (anye) spoke (āhuḥ) about a group of four (catuṣṭayīm) junctures (sandhyānām) in (the following) directions: east, north, west and south (prāk-udak-paścāt-daśa-dikṣu). This (etad ca) (is) a Tantric (tāntrikīyam) opinion/belief (matam), (but) not (na) ours (nas).
(There is) that (asau) fourfold (catuṣṭayī) juncture (sandhyā) which (yā) has been previously mentioned (prāk... proktā) in the chapter about Time --i.e. in the chapter 6 called Kālopāyaḥ or The means related to Time-- (kāla-adhikāre). After having concentrated (samādhāya) inwardly (antar) on that --viz. on the fourfold juncture-- (tām eva), he should attend (upācaret) to the procedure (vidhim) relating to the junctures (sāndhyam). Or (athavā) the disciple (śiśuḥ) who is totally devoted to the study of the scriptures, Knowledge, Guru, (his own) duties, etc. (svādhyāya-vijñāna-guru-kṛtya-ādi-tatparaḥ) should perform (kuryāt) the operation (connected with) the fourfold juncture --far-fetched Sanskrit here, it might have been much better-- (sandhyā-catuṣṭayī-kṛtyam) at (only) one (of them) --i.e. at one of the four junctures only-- (ekasyām).
He (asau) is (syāt) doubtless (hi) identical with Him --i.e. with Śiva-- (tad-mayaḥ) all the time (sarvam kālam) on account of that purification (tad-saṁskāra-vaśāt) (which is achieved) through the means (known as) the infinite state of identification with Him --viz, with Śiva-- which has arisen from the meditation at the junctures (of the day) (sandhyā-dhyāna-udita-ananta-tad-mayī-bhāva-yuktitas). After that (tatas), at the time he wishes (yatheṣṭa-kāle), that (asau) disciple (śiśuḥ) should perform (kuryāt) the worship (pūjām) on the altar, etc. (sthaṇḍila-ādau) with flowers, any spirituous liquor, etc. (puṣpa-āsava-ādibhiḥ) according to (his) wealth, etc. (vibhava-ādi-anurūpatas). He who is (now) well purified (su-śuddhaḥ san), having performed (kṛtvā) the entire (sarvam) procedure (vidhim) up to the internal muttering of a Mantra (antara-japa-antakam), (and) having prepared (vidhāya) the vessel (arghapātram) in the same way as before (purā yadvat), with his favorite Mantra-s (sveṣṭa-mantratas), the wise (budhaḥ) should sprinkle (samprokṣayet) all (sarvam) —altar, flowers, etc. (sthaṇḍila-puṣpa-ādi)— with that (tena). Next (tatas), having imagined (saṅkalpya) that door, seat and succession of Guru-s (dvāra-āsana-guru-kramam) (are) right there (tatra eva), he who is absorbed in the State of Śiva (śivatā-āviṣṭaḥ) should worship (them) (pūjayet) after the worship of his own body --lit. preceded by the worship of his own body-- (sva-deha-arcā-puraḥsaram). Then (tatas), having beheld (samālokya) that that altar (tad-sthaṇḍilam) is immaculate like a crystal and clean like the sky (vīdhra-vyoma-sphaṭika-nirmalam), (and) that it consists of Consciousness (bodha-ātmakam), he should see (paśyet) there (tatra) his own host of deities (svam devatā-gaṇam) as a reflection (pratibimbatayā), and (ca) as the original object (bimbatvena) (emerged) from Consciousness (bodhatas) like (iva) in the case of the winds (marutām) (emerging) from a fan (vyajanāt). This (etad) (is) the main (mukhyam) invocation (āvāhanam) --Sanskrit in this last part is a little far-fetched--||23-42||
Stanzas 43 to 57
सर्वगोऽपि मरुद्यद्वद्व्यजनेनोपवीजितः।
अर्थकृत्सर्वगं मन्त्रचक्रं रूढेस्तथा भवेत्॥४३॥
चतुष्कपञ्चाशिकायां तदेतत्तत्त्वमुच्यते।
श्रीनिर्मर्यादशास्त्रे च तदेतद्विभुनोदितम्॥४४॥
देवः सर्वगतो देव निर्मर्यादः कथं शिवः।
आवाह्यते क्षम्यते वेत्येवम्पृष्टोऽब्रवीद्विभुः॥४५॥
वासनावाह्यते देवि वासना च विसृज्यते।
परमार्थेन देवस्य नावाहनविसर्जने॥४६॥
आवाहितो मया देवः स्थण्डिले च प्रतिष्ठितः।
पूजितः स्तुत इत्येवं दृष्ट्वा देवं विसर्जयेत्॥४७॥
प्राणिनामप्रबुद्धानां सन्तोषजननाय वै।
आवाहनादिकं तेषां प्रवृत्तिः कथमन्यथा॥४८॥
कालेन तु विजानन्ति प्रवृत्ताः पतिशासने।
अनुक्रमेण देवस्य प्राप्तिं भुवनपूर्विकाम्॥४९॥
ज्ञानदीपद्युतिध्वस्तसमस्ताज्ञानसञ्चयाः।
कुतो वानीयते देवः कुत्र वा नीयतेऽपि सः॥५०॥
स्थूलसूक्ष्मादिभेदेन स हि सर्वत्र संस्थितः।
आवाहिते मन्त्रगणे पुष्पासवनिवेदनैः॥५१॥
धूपैश्च तर्पणं कार्यं श्रद्धाभक्तिबलोचितैः।
दीप्तानां शक्तिनाथादिमन्त्राणामासवैः पलैः॥५२॥
रक्तैः प्राक्तर्पणं पश्चात्पुष्पधूपादिविस्तरैः।
आगतस्य तु मन्त्रस्य न कुर्यात्तर्पणं यदि॥५३॥
हरत्यर्धशरीरं स इत्युक्तं किल शम्भुना।
यद्यदेवास्य मनसि विकासित्वं प्रयच्छति॥५४॥
तेनैव कुर्यात्पूजां स इति शम्भोर्विनिश्चयः।
साधकानां बुभुक्षूणां विधिर्नियतियन्त्रितः॥५५॥
मुमुक्षूणां तत्त्वविदां स एव तु निरर्गलः।
कार्ये विशेषमाधित्सुर्विशिष्टं कारणं स्पृशेत्॥५६॥
रक्तकर्पासतूलेच्छुस्तुल्यतद्बीजपुञ्जवत्।
सन्ति भोगे विशेषाश्च विचित्राः कारणेरिताः॥५७॥
Sarvago'pi marudyadvadvyajanenopavījitaḥ|
Arthakṛtsarvagaṁ mantracakraṁ rūḍhestathā bhavet||43||
Catuṣkapañcāśikāyāṁ tadetattattvamucyate|
Śrīnirmaryādaśāstre ca tadetadvibhunoditam||44||
Devaḥ sarvagato deva nirmaryādaḥ kathaṁ śivaḥ|
Āvāhyate kṣamyate vetyevaṁ pṛṣṭo'bravīdvibhuḥ||45||
Vāsanāvāhyate devi vāsanā ca visṛjyate|
Paramārthena devasya nāvāhanavisarjane||46||
Āvāhito mayā devaḥ sthaṇḍile ca pratiṣṭhitaḥ|
Pūjitaḥ stuta ityevaṁ dṛṣṭvā devaṁ visarjayet||47||
Prāṇināmaprabuddhānāṁ santoṣajananāya vai|
Āvāhanādikaṁ teṣāṁ pravṛttiḥ kathamanyathā||48||
Kālena tu vijānanti pravṛttāḥ patiśāsane|
Anukrameṇa devasya prāptiṁ bhuvanapūrvikām||49||
Jñānadīpadyutidhvastasamastājñānasañcayāḥ|
Kuto vānīyate devaḥ kutra vā nīyate'pi saḥ||50||
Sthūlasūkṣmādibhedena sa hi sarvatra saṁsthitaḥ|
Āvāhite mantragaṇe puṣpāsavanivedanaiḥ||51||
Dhūpaiśca tarpaṇaṁ kāryaṁ śraddhābhaktibalocitaiḥ|
Dīptānāṁ śaktināthādimantrāṇāmāsavaiḥ palaiḥ||52||
Raktaiḥ prāktarpaṇaṁ paścātpuṣpadhūpādivistaraiḥ|
Āgatasya tu mantrasya na kuryāttarpaṇaṁ yadi||53||
Haratyardhaśarīraṁ sa ityuktaṁ kila śambhunā|
Yadyadevāsya manasi vikāsitvaṁ prayacchati||54||
Tenaiva kuryātpūjāṁ sa iti śambhorviniścayaḥ|
Sādhakānāṁ bubhukṣūṇāṁ vidhirniyatiyantritaḥ||55||
Mumukṣūṇāṁ tattvavidāṁ sa eva tu nirargalaḥ|
Kārye viśeṣamādhitsurviśiṣṭaṁ kāraṇaṁ spṛśet||56||
Raktakarpāsatūlecchustulyatadbījapuñjavat|
Santi bhoge viśeṣāśca vicitrāḥ kāraṇeritāḥ||57||
Just as (yadvat) the air (marut) (which,) although (api) omnipresent (sarvagaḥ), is useful (artha-kṛt) when fanned (upavījitaḥ) by a fan (vyajanena), (if you will excuse the repetition,) so also (tathā) the omnipresent (sarvagam) group of Mantra-s (mantra-cakram) becomes (bhavet) through (its) establishment (on the altar) (rūḍheḥ). In the Catuṣkapañcāśikā (catuṣkapañcāśikāyām), that very truth (tad etad tattvam) is mentioned (ucyate).
Also (ca), that very thing (tad etad) has been expressed (uditam) by the All-pervasive One (vibhunā) in the venerable Nirmaryādatantra (śrī-nirmaryāda-śāstre).
"O God (deva), how (katham) (is) Śiva (śivaḥ) —the omnipresent (sarvagataḥ) God (devaḥ) who is unrestrained (nirmaryādaḥ)— invoked (āvāhyate) or (vā) dismissed --lit. permitted, forgiven, etc.-- (kṣamyate... iti)?". Being asked (pṛṣṭaḥ) thus (evam), the All-pervasive One (vibhuḥ) said (abravīt): "O Goddess (devi), a latent tendency (vāsanā) is invoked (āvāhyate) and (ca) a latent tendency (vāsanā) is dismissed (visṛjyate). As a matter of fact (paramārthena), there is no invokation and dismissal (na āvāhana-visarjane) of God (devasya)".
"God (devaḥ) has been invoked (āvāhitaḥ), installed (pratiṣṭhitaḥ) on the altar (sthaṇḍile ca), worshiped (pūjitaḥ) (and) praised (stutaḥ) by me (mayā... iti)" — after seeing (dṛṣṭvā) God (devam) thus (evam), he should dismiss (Him) (visajayet). The invocation, etc. (āvāhana-ādikam) are certainly for generating contentment (santoṣa-jananāya) in the unawakened living beings (prāṇinām aprabuddhānām). Otherwise (anyathā), how (katham) (would there be) their (teṣām) advance/progress (pravṛttiḥ)? With time (kālena tu), (these people,) occupied with (pravṛttāḥ) the teaching of the Lord (pati-śāsane), in due order (anukrameṇa), know (vijānanti) the attainment (prāptim) of God (devasya), preceded by the worlds (bhuvana-pūrvikām). Once the heaps of (their) whole ignorance have been destroyed by the light of the lamp of Knowledge (jñāna-dīpa-dyuti-dhvasta-samasta-ajñāna-sañcayāḥ), whence (kutas) is God brought (ānīyate devaḥ) or (vā... vā) where (kutra) is He led (nīyate api saḥ)? He (saḥ) indeed (hi) remains (saṁsthitaḥ) everywhere (sarvatra) as the divisions of gross, subtle, etc. (sthūla-sūkṣma-ādi-bhedena).
When the host of Mantra-s has been invoked (āvāhite mantra-gaṇe), libation (tarpaṇam) is to be performed (kāryam) together with the offering of flowers, any spirituous liquor and incense (puṣpa-āsava-nivedanaiḥ... dhūpaiḥ ca), which fit the faith, devotion and force (of the one performing the ritual) (śraddhā-bhakti-bala-ucitaiḥ). Firstly (prāk), (there should be) a libation (tarpaṇam) for the kindled Mantra-s of Śakti, (Her) Lord, etc. (dīptānām śakti-nātha-ādi-mantrāṇām) with any spirituous liquor , meat (and) blood --Abhinavagupta wrote the expression in plural-- (āsavaiḥ palaiḥ... raktaiḥ). Afterward (paścāt), with multitudes of flowers, incense, etc. (puṣpa-dhūpa-ādi-vistaraiḥ).
It has certainly been said (uktam kila) by Śambhu --i.e. by Śiva-- (śambhunā): 'But (ca) if (yadi) he does not perform (na kuryāt) satisfaction/gratification --this is the literal meaning; anyway, this word can also be translated directly as "libation"-- (tarpaṇam), (by offering libations,) of the Mantra which has come (to him) (āgatasya... mantrasya), It --viz. the Mantra-- (tad) (will) destroy/remove/take away (harati) half of (his) body (ardha-śarīram... iti)".
(It is) the settled opinion (viniścayaḥ) of Śambhu (śambhoḥ) that (iti) whatever (yad yad eva) produces (prayacchati) an expansion (vikāsitvam) in his mind (asya manasi), he (saḥ) should perform (kuryāt) the worship (pūjām) with that --i.e. with that very thing-- (tena eva).
The procedure (vidhiḥ) is subject to restriction (niyati-yantritaḥ) in the case of the adepts who wish worldly enjoyment (sādhakānām bubhukṣūṇām). But (tu) in the case of those who wish Liberation and the knowers of the (Supreme) Principle --a additional "ca" would have made the phrase clearer-- (mumukṣūṇām tattva-vidām), it --i.e. the procedure-- (saḥ eva) is free from impediments (nirargalaḥ).
Regarding results (kārye), he who wishes to receive (ādhitsuḥ) particularity --viz. he wants a particular result-- (viśeṣam) should come into contact (spṛśet) with the particular (viśiṣṭam) cause (kāraṇam). And (ca) with reference to the particular worldly enjoyments (bhoge viśeṣāḥ), varied causes are said to exist (vicitrāḥ kāraṇa-īritāḥ). They --i.e. the causes-- are (santi) as masses of those respective seeds (tulya-tad-bīja-puñja-vat) (for) the one who wishes (to cultivate) saffron and cotton --both "karpāsa" and "tūla" mean "cotton"-- (rakta-karpāsa-tūla-icchuḥ) --Sanskrit is very far-fetched here, text might be corrupt; I did my best--||43-57||
Stanzas 58 to 70
देशकालानुसन्धानगुणद्रव्यक्रियादिभिः।
स्वल्पा क्रिया भूयसी वा हृदयाह्लाददायिभिः॥५८॥
बाह्यैः सङ्कल्पजैर्वापि कारकैः परिकल्पिता।
मुमुक्षोर्न विशेषाय नैःश्रेयसविधिं प्रति॥५९॥
न हि ब्रह्मणि शंसन्ति बाहुल्याल्पत्वदुर्दशाः।
चितः स्वातन्त्र्यसारत्वात्तस्यानन्दघनत्वतः॥६०॥
क्रिया स्यात्तन्मयीभूत्यै हृदयाह्लाददायिभिः।
शिवाभेदभराद्भाववर्गः श्च्योतति यं रसम्॥६१॥
तमेव परमे धाम्नि पूजनायार्पयेद्बुधः।
स्तोत्रेषु बहुधा चैतन्मया प्रोक्तं निजाह्निके॥६२॥
अधिशय्य पारमार्थिकभावप्रसरप्रकाशमुल्लसति।
या परमामृतदृक्त्वां तयार्चयन्ते रहस्यविदः॥६३॥
कृत्वाधारधरां चमत्कृतिरसप्रोक्षाक्षणक्षालितामात्तैर्मानसतः स्वभावकुसुमैः स्वामोदसन्दोहिभिः।
आनन्दामृतनिर्भरस्वहृदयानर्घार्घपात्रक्रमात्त्वां देव्या सह देहदेवसदने देवार्चयेऽहर्निशम्॥६४॥
नानास्वादरसामिमां त्रिजगतीं हृच्चक्रयन्त्रार्पितामूर्ध्वाध्यस्तविवेकगौरवभरान्निष्पीड्य निःष्यन्दितम्।
यत्संवित्परमामृतं मृतिजराजन्मापहं जृम्भते तेन त्वां हविषा परेण परमे सन्तर्पयेऽहर्निशम्॥६५॥
इति श्लोकत्रयोपात्तमर्थमन्तर्विभावयन्।
येन केनापि भावेन तर्पयेद्देवतागणम्॥६६॥
मुद्रां प्रदर्शयेत्पश्चान्मनसा वापि योगतः।
वचसा मन्त्रयोगेन वपुषा सन्निवेशतः॥६७॥
कृत्वा जपं ततः सर्वं देवतायै समर्पयेत्।
तच्चोक्तं कर्तृतातत्त्वनिरूपणविधौ पुरा॥६८॥
ततो विसर्जनं कार्यं बोधैकात्म्यप्रयोगतः।
कृत्वा वा वह्निगां मन्त्रतृप्तिं प्रोक्तविधानतः॥६९॥
द्वारपीठगुरुव्रातसमर्पितनिवेदनात्।
ऋतेऽन्यत्स्वयमश्नीयादगाधेऽम्भस्यथ क्षिपेत्॥७०॥
Deśakālānusandhānaguṇadravyakriyādibhiḥ|
Svalpā kriyā bhūyasī vā hṛdayāhlādadāyibhiḥ||58||
Bāhyaiḥ saṅkalpajairvāpi kārakaiḥ parikalpitā|
Mumukṣorna viśeṣāya naiḥśreyasavidhiṁ prati||59||
Na hi brahmaṇi śaṁsanti bāhulyālpatvadurdaśāḥ|
Citaḥ svātantryasāratvāttasyānandaghanatvataḥ||60||
Kriyā syāttanmayībhūtyai hṛdayāhlādadāyibhiḥ|
Śivābhedabharādbhāvavargaḥ ścyotati yaṁ rasam||61||
Tameva parame dhāmni pūjanāyārpayedbudhaḥ|
Stotreṣu bahudhā caitanmayā proktaṁ nijāhnike||62||
Adhiśayya pāramārthikabhāvaprasaraprakāśamullasati|
Yā paramāmṛtadṛktvāṁ tayārcayante rahasyavidaḥ||63||
Kṛtvādhāradharāṁ camatkṛtirasaprokṣākṣaṇakṣālitāmāttairmānasataḥ svabhāvakusumaiḥ svāmodasandohibhiḥ|
Ānandāmṛtanirbharasvahṛdayānarghārghapātrakramāttvāṁ devyā saha dehadevasadane devārcaye'harniśam||64||
Nānāsvādarasāmimāṁ trijagatīṁ hṛccakrayantrārpitāmūrdhvādhyastavivekagauravabharānniṣpīḍya niḥṣyanditam|
Yatsaṁvitparamāmṛtaṁ mṛtijarājanmāpahaṁ jṛmbhate tena tvāṁ haviṣā pareṇa parame santarpaye'harniśam||65||
Iti ślokatrayopāttamarthamantarvibhāvayan|
Yena kenāpi bhāvena tarpayeddevatāgaṇam||66||
Mudrāṁ pradarśayetpaścānmanasā vāpi yogataḥ|
Vacasā mantrayogena vapuṣā sanniveśataḥ||67||
Kṛtvā japaṁ tataḥ sarvaṁ devatāyai samarpayet|
Taccoktaṁ kartṛtātattvanirūpaṇavidhau purā||68||
Tato visarjanaṁ kāryaṁ bodhaikātmyaprayogataḥ|
Kṛtvā vā vahnigāṁ mantratṛptiṁ proktavidhānataḥ||69||
Dvārapīṭhaguruvrātasamarpitanivedanāt|
Ṛte'nyatsvayamaśnīyādagādhe'mbhasyatha kṣipet||70||
The ritual (kriyā), whether it is very small (su-alpā) or (vā) abundant (bhūyasī), is created (parikalpitā) by the kāraka-s --i.e. "the notion of a case", there are six: "Nominative, Accusative, Instrumental, Dative, Ablative and Locative"-- (kārakaiḥ) —(which are) external (bāhyaiḥ) or even (vā api) born from imagination (saṅkalpa-jaiḥ)— that give joy to the heart (hṛdaya-āhlāda-dāyibhiḥ) (and) consist of place, time, intention, qualities, substances, ritualistic activities, etc. (deśa-kāla-anusandhāna-guṇa-dravya-kriyā-ādibhiḥ). With regard to (prati) the procedure leading to final Beatitude (naiḥśreyasa-vidhim) of one who wishes Liberation (mumukṣoḥ), (all those six kāraka-s) make no difference at all (na viśeṣāya).
(The wise) do not at all approve (na hi... śaṁsanti) the misfortunes of abundance and smallness (bāhulya-alpatva-durdaśāḥ) regarding Brahma (brahmaṇi).
Since the essence of Consciousness is Absolute Freedom (citaḥ svātantrya-sāratvāt) (and) since Consciousness is a compact pass of Bliss (citaḥ... ānanda-ghanatvatas), a ritual (kriyā) (is performed by the kāraka-s) that give joy to the heart (hṛdaya-āhlāda-dāyibhiḥ) for the production of identification with Him --or "with That", i.e. with Consciousness or Śiva-- (tanmayī-bhūtyai).
The group of positive entities --i.e. entities that do exist-- (bhāva-vargaḥ) oozes (ścyotati) in full measure due to (their) unity with Śiva (śiva-abheda-bharāt). The wise one (budhaḥ), in order to worship (pūjanāya), should offer (arpayet) that (yam... tam eva) juice (rasam) into the Supreme Abode/State (parame dhāmni) --Sanskrit looks weird---
This (etad) has been said (uktam) by me (mayā) many times (bahudhā) as well (ca) in hymns (stotreṣu) (and) during my own daily rituals (nija-āhnike).
The knowers of the secret (rahasya-vidaḥ) worship (arcayante) You (tvām) with that (tayā) view made up of Supreme Nectar (parama-amṛta-dṛk) which (yā) shines (ullasati) as resting (adhiśayya) on the Light --i.e. on Śiva-- which appears as multitude of real positive entities --viz. entities which do exist-- (pārama-arthika-bhāva-prasaram-prakāśam).
Washing --lit. making washed-- the supportive earth by means of an untimely sprinkling with the sap of the delight of Amazement (kṛtvā ādhāra-dharām camatkṛti-rasa-prokṣa-akṣaṇa-kṣālitām), oh God (deva), I worship (arcaye) You (tvām) —along with the Goddess (devyā saha)—, day and night (aharniśam), in the divine seat of the body (deha-deva-sadane), through the method of the priceless vessel of my own Heart which is full of the Nectar of Bliss (ānanda-amṛta-nirbhara-sva-hṛdaya-anargha-arghapātra-kramāt), with flowers of the essential nature (sva-bhāva-kusumaiḥ) —endowed with multitude of exquisite fragrances (su-āmoda-sandohibhiḥ)— taken/obtained --it refers to the flowers-- (āttaiḥ) from the mind (mānasataḥ).
After pressing (niṣpīḍya) this (imām) group of three worlds (tri-jagatīm) —which is a juice of multiple flavors (nānā-āsvāda-rasām), (and) has been placed on the machine of the heart's cakra (hṛd-cakra-yantra-arpitām)— with the heavy weight of discernment between what is above and what is beneath --"adhyasta" literally means "placed over"-- (ūrdhva-ādhyasta-viveka-gaurava-bharāt), the Supreme Nectar of Consciousness (saṁvid-parama-amṛtam) which (yad) removes death, old age and birth (mṛti-jarā-janma-apaham) expands (jṛmbhate). With that supreme oblation (tena... haviṣā pareṇa) (offered) into the Highest (Reality) (parame), I please (santarpaye) You (tvām) day and night (aharniśam).
Thus (iti), while contemplating (vibhāvayan) inwardly (antar) on the meaning (artham) received in (those) triad of stanzas (śloka-traya-upāttam), he should please --or also "he should offer libation"-- (tarpayet) the host of deities (devatā-gaṇam) with whatever (kind of) feeling (he may harbor at that time) (yena kenāpi bhāvena). Afterward (paścāt), he should exhibit (pradarśayet) the Mudrā (mudrām), or even (vā api) mentally (manasā) through Yoga (yogatas), with the speech (vacasā) by means of Mantrayoga (mantra-yogena), (and finally) with the body (vapuṣā) through (its) position (sanniveśatas). After that (tatas), having performed (kṛtvā) the muttering of a Mantra (japam), he should offer (samarpayet) it all (sarvam) to the deity (devatāyai).
That (tad) has also been said (ca uktam) before (purā) during the procedure of investigation into the essence of doership (kartṛtā-tattva-nirūpaṇa-vidhau).
After that (tatas), dismissal (visarjanam) is to be performed (kāryam) through the application of oneness with Consciousness (bodha-aikātmya-prayogatas), or (vā) through the abovementioned procedure (prokta-vidhānatas) after having produced (kṛtvā) the satisfaction of the Mantra-s residing in the fire --the satisfaction resides in the fire and NOT the Mantra-s; if it were the Mantra-s that reside in the fire, the structure would have been, for instance, this compound "vahnigamantratṛptim" instead-- (vahni-gām mantra-tṛptim). Apart from the offering given to the group constituded by door, seat and Guru (dvāra-pīṭha-guru-vrāta-samarpita-nivedanāt... ṛte), he himself should eat (svayam aśnīyāt) the other (anyat), or (atha) he should throw (it) (kṣipet) into deep water (agādhe ambhasi)||58-70||
Stanzas 71 to 76
प्राणिनो जलजाः पूर्वदीक्षिताः शम्भुना स्वयम्।
विधिना भाविना श्रीमन्मीननाथावतारिणा॥७१॥
मार्जारमूषिकाद्यैर्यददीक्षैश्चापि भक्षितम्।
तच्छङ्कातङ्कदानेन व्याधये नरकाय च॥७२॥
Prāṇino jalajāḥ pūrvadīkṣitāḥ śambhunā svayam|
Vidhinā bhāvinā śrīmanmīnanāthāvatāriṇā||71||
Mārjāramūṣikādyairyadadīkṣaiścāpi bhakṣitam|
Tacchaṅkātaṅkadānena vyādhaye narakāya ca||72||
Living beings (prāṇinaḥ) born in water (jala-jāḥ) were previously initiated (pūrva-dīkṣitāḥ) by Śambhu --viz. by Śiva-- (śambhunā) Himself (svayam) by means of a future procedure --i.e. a procedure which will be explained later on-- that appeared due to venerable Mīnanātha (vidhinā bhāvinā śrīmat-mīnanātha-avatāriṇā).
That (tad) which (yad) is consumed (bhakṣitam) by cats, rats/mice, etc. (mārjāra-mūṣika-ādyaiḥ) and also (ca api) by uninitiated (beings) (adīkṣaiḥ) brings about the grief of doubt --Sanskrit looks corrupt here-- (śaṅkā-taṅka-dānena) leading to disease (vyādhaye) and (ca) hell (narakāya)||71-72||
अतस्तत्त्वविदा ध्वस्तशङ्कातङ्कोऽपि पण्डितः।
प्रकटं नेदृशं कुर्याल्लोकानुग्रहवाञ्छया॥७३॥
Atastattvavidā dhvastaśaṅkātaṅko'pi paṇḍitaḥ|
Prakaṭaṁ nedṛśaṁ kuryāllokānugrahavāñchayā||73||
On this account (atas), even (api) a wise person --another possible translation is "scholar"-- (paṇḍitaḥ) whose grief of doubt has been destroyed (dhvasta-śaṅkā-taṅkaḥ) by Knowledge about the (Supreme) Principle (tattva-vidā) should not do (na... kuryāt) such a thing (īdṛśam) in public (prakaṭam) due to (his) desire to favor people --viz. due to his desire to bestow Grace on people-- (loka-anugraha-vāñchayā)||73||
श्रीमन्मतमहाशास्त्रे तदुक्तं विभुना स्वयम्।
स्वयं तु शङ्कासङ्कोचनिष्कासनपरायणः॥७४॥
भवेत्तथा यथान्येषां शङ्का नो मनसि स्फुरेत्।
मार्जयित्वा ततः स्नाते पुष्पेणाथ प्रपूजयेत्॥७५॥
पुष्पादि सर्वं यत्स्थं तदगाधाम्भसि निक्षिपेत्।
उक्तः स्थण्डिलयागोऽयं नित्यकर्मणि शम्भुना॥७६॥
Śrīmanmatamahāśāstre taduktaṁ vibhunā svayam|
Svayaṁ tu śaṅkāsaṅkocaniṣkāsanaparāyaṇaḥ||74||
Bhavettathā yathānyeṣāṁ śaṅkā no manasi sphuret|
Mārjayitvā tataḥ snāte puṣpeṇātha prapūjayet||75||
Puṣpādi sarvaṁ yatsthaṁ tadagādhāmbhasi nikṣipet|
Uktaḥ sthaṇḍilayāgo'yaṁ nityakarmaṇi śambhunā||76||
That (tad) has been proclaimed (uktam) by the All-pervasive One (vibhunā) Himself (svayam) in the venerable and great Mata scripture (śrīmat-mata-mahā-śāstre): "He himself (svayam tu) should be engaged in driving away the contraction of doubt (śaṅkā-saṅkoca-niṣkāsana-parāyaṇaḥ bhavet) so that (tathā yathā) doubt (śaṅkā) does not become manifest (sphuret) in others' minds (anyeṣām... manasi)". Next (tatas), having purified (himself) (mārjayitvā), he performs an ablution (snāte). Then (atha), he should worship (prapūjayet) with a flower (puṣpeṇa). He should throw (nikṣipet) all (sarvam) that (tad) which (yad) remains (stham) —viz. flowers, etc. (puṣpa-ādi)— into deep water (agādha-ambhasi).
With reference to the regular ritual(s) (nitya-karmaṇi), this (ayam) altar-related sacrifice (sthaṇḍila-yāgaḥ) has been declared (uktaḥ) by Śambhu --Abhinavagupta is possibly mentioning his Kulaguru here, i.e. Śambhunātha-- (śambhunā)||74-76||
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