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Tantrāloka (Tantraloka): Chapter 27 - stanzas 1 to 59 - Non-dual Shaivism of Kashmir
Liṅgārcā
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 59) of the twenty-seventh chapter (called Liṅgārcā).
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 23
अथ श्रीतन्त्रालोके सप्तविंशतितममाह्निकम्।
Atha śrītantrāloke saptaviṁśatitamamāhnikam|
Here begins (atha) the twenty-seventh (saptaviṁśatitamam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथोच्यते लिङ्गपूजा सूचिता मालिनीमते॥१॥
Athocyate liṅgapūjā sūcitā mālinīmate||1||
Now (atha) the worship of the liṅga (liṅga-pūjā) indicated (sūcitā) in the Mālinīmata (mālinīmate) is proclaimed (here) (ucyate)||1||
एतेषामूर्ध्वशास्त्रोक्तमन्त्राणां न प्रतिष्ठितम्।
बहिष्कुर्यात्ततो ह्येते रहस्यत्वेन सिद्धिदाः॥२॥
स्ववीर्यानन्दमाहात्म्यप्रवेशावेशशालिनीम्।
ये सिद्धिं ददते तेषां बाह्यत्वं रूपविच्युतिः॥३॥
किञ्च चोक्तं समावेशापूर्णे भोक्त्रात्मकः शिवः।
भोगलाम्पट्यभाग्भोगविच्छेदे निग्रहात्मकः॥४॥
शान्तत्वन्यक्क्रियोद्भूतजिघत्साबृंहितं वपुः।
स्वयं प्रतिष्ठितं येन सोऽस्याभोगे विनश्यति॥५॥
Eteṣāmūrdhvaśāstroktamantrāṇāṁ na pratiṣṭhitam|
Bahiṣkuryāttato hyete rahasyatvena siddhidāḥ||2||
Svavīryānandamāhātmyapraveśāveśaśālinīm|
Ye siddhiṁ dadate teṣāṁ bāhyatvaṁ rūpavicyutiḥ||3||
Kiñca coktaṁ samāveśāpūrṇe bhoktrātmakaḥ śivaḥ|
Bhogalāmpaṭyabhāgbhogavicchede nigrahātmakaḥ||4||
Śāntatvanyakkriyodbhūtajighatsābṛṁhitaṁ vapuḥ|
Svayaṁ pratiṣṭhitaṁ yena so'syābhoge vinaśyati||5||
For that reason (tatas), he should not perform the external installation (na pratiṣṭhitam... bahiṣkuryāt) of these Mantra-s mentioned in higher scriptures (eteṣām ūrdhva-śāstra-ukta-mantrāṇām), because (hi) they (ete) grant siddhi-s --i.e. accomplishments, supernatural powers-- (siddhi-dāḥ) when they are kept secret (rahasyatvena).
(As these Mantra-s are the ones) which (ye) grant (dadate) an accomplishment (siddhim) that is full of an absorption in the penetration into the majesty of the Bliss of their own virility (sva-vīrya-ānanda-māhātmya-praveśa-āveśa-śālinīm), their (teṣām) externalization (bāhyatvam) (implies) a downfall from (their own) nature (rūpa-vicyutiḥ).
Moreover (kiñca ca), it is said (uktam) (that) Śiva (śivaḥ) (is) a worldly enjoyer (bhoktṛ-ātmakaḥ) who is addicted to worldly enjoyment (bhogalāmpaṭya-bhāk) when the absorption is not full --expecting "samāveśāpūrṇatve" instead-- (samāveśa-apūrṇe). When the enjoyment is interrupted (bhoga-vicchede), He has a nature related to punishment (nigraha-ātmakaḥ).
The form --Abhinavagupta is speaking about an "idol"-- (vapus) is strengthened by (its) desire of eating that has arisen due to the act of bringing down (its) calmness (śāntatva-nyakkriyā-udbhūta-jighatsā-bṛṁhitam). He (saḥ) who has installed (it) --lit. "by whom installed-- (pratiṣṭhitam yena) by himself (svayam) perishes (vinaśyati) when (its) enjoyment ceases (asya abhoge)||2-5||
उक्तं ज्ञानोत्तरायां च तदेतत्परमेशिना।
शिवो यागप्रियो यस्माद्विशेषान्मातृमध्यगः॥६॥
तस्माद्रहस्यशास्त्रेषु ये मन्त्रास्तान्बुधो बहिः।
न प्रतिष्ठापयेज्जातु विशेषाद्व्यक्तरूपिणः॥७॥
अत एव मृतस्यार्थे प्रतिष्ठान्यत्र योदिता।
सात्र शास्त्रेषु नो कार्या कार्या साधारणी पुनः॥८॥
Uktaṁ jñānottarāyāṁ ca tadetatparameśinā|
Śivo yāgapriyo yasmādviśeṣānmātṛmadhyagaḥ||6||
Tasmādrahasyaśāstreṣu ye mantrāstānbudho bahiḥ|
Na pratiṣṭhāpayejjātu viśeṣādvyaktarūpiṇaḥ||7||
Ata eva mṛtasyārthe pratiṣṭhānyatra yoditā|
Sātra śāstreṣu no kāryā kāryā sādhāraṇī punaḥ||8||
Also (ca), that very thing (tad etad) has been expressed (uktam) by the Supreme Lord (parama-īśinā) in Jñānottarā --expecting "Jñānottara" instead-- (jñānottarāyām): Since (yasmāt) Śiva (śivaḥ) is fond of sacrifices (yāga-priyaḥ), especially (viśeṣāt) if He is in the middle of the Mothers (mātṛ-madhya-gaḥ), therefore (tasmāt) a wise man (budhaḥ) should not at all install (na pratiṣṭhāpayed jātu) those (tān) Mantra-s (mantrāḥ) which (ye) (are) in the secret scriptures (rahasya-śāstreṣu) externally (bahis), particularly (viśeṣāt) those whose form is manifest (vyakta-rūpiṇaḥ). For this very reason (atas eva), the installation (pratiṣṭhā... sā), for the sake (arthe) of a departed one (mṛtasya), which (yā) has been mentioned (uditā) elsewhere (anyatra) is not to be performed (no kāryā) here (atra) according to the scriptures --better "śāstrānusāratas"-- (śāstreṣu). On the contrary (punar), a common (installation) (sādhāraṇī) is to be performed (kāryā)||6-8||
आ तन्मयत्वसंसिद्धेरा चाभीष्टफलोदयात्।
पुत्रकः साधको व्यक्तमव्यक्तं वा समाश्रयेत्॥९॥
पुत्रकैर्गुरुरभ्यर्थ्यः साधकस्तु स्वयं विदन्।
यदि तत्स्थापयेन्नो चेत्तेनाप्यर्थ्यो गुरुर्भवेत्॥१०॥
गुरुश्चात्र निरोधाख्ये काल इत्थं विभौ वदेत्।
जीवत्यस्मिन्फलान्तं त्वं तिष्ठेर्जीवावधीति वा॥११॥
लिङ्गं च बाणलिङ्गं वा रत्नजं वाथ मौक्तिकम्।
पौष्पमान्नमथो वास्त्रं गन्धद्रव्यकृतं च वा॥१२॥
न तु पाषाणजं लिङ्गं शिल्प्युत्थं परिकल्पयेत्।
धातूत्थं च सुवर्णोत्थवर्जमन्यद्विवर्जयेत्॥१३॥
न चात्र लिङ्गमानादि क्वचिदप्युपयुज्यते।
उदारवीर्यैर्मन्त्रैर्यद्भासितं फलदं हि तत्॥१४॥
तस्यापि स्थण्डिलाद्युक्तविधिना शुद्धिमाचरेत्।
मन्त्रार्पणं तथैव स्यान्निरोधस्तूक्तयुक्तितः॥१५॥
अग्नौ च तर्पणं भूरिविशेषाद्दक्षिणा गुरोः।
दीनादितृप्तिर्विभवाद्याग इत्यधिको विधिः॥१६॥
सर्वेष्वव्यक्तलिङ्गेषु प्रधानं स्यादकल्पितम्।
तथा च तत्र तत्रोक्तं लक्षणे पारमेश्वरे॥१७॥
सूत्रे पात्रे ध्वजे वस्त्रे स्वयम्भूबाणपूजिते।
नदीप्रस्रवणोत्थे च नाह्वानं नापि कल्पना॥१८॥
पीठप्रासादमन्त्रांशवेलादिनियमो न च।
व्यक्तं वा चित्रपुस्तादौ देवदारुसुवर्णजम्॥१९॥
अथ दीक्षितसच्छिल्पिकृतं स्थापयते गुरुः।
अथवा लक्षणोपेतमूर्धतत्कर्पराश्रितम्॥२०॥
पङ्क्तिचक्रकशूलाब्जविधिना तूरमाश्रयेत्।
तल्लक्षणं ब्रुवे श्रीमत्पिचुशास्त्रे निरूपितम्॥२१॥
तूरे यागः सदा शस्तः सिद्धिदो दोषवर्जिते।
जालकैर्जर्जरै रन्ध्रैर्दन्तैरूनाधिकै रुजा॥२२॥
युक्ते च तूरे हानिः स्यात्तद्धीने याग उत्तमः।
काम्य एव भवेत्तूरमिति केचित्प्रपेदिरे॥२३॥
Ā tanmayatvasaṁsiddherā cābhīṣṭaphalodayāt|
Putrakaḥ sādhako vyaktamavyaktaṁ vā samāśrayet||9||
Putrakairgururabhyarthyaḥ sādhakastu svayaṁ vidan|
Yadi tatsthāpayenno cettenāpyarthyo gururbhavet||10||
Guruścātra nirodhākhye kāla itthaṁ vibhau vadet|
Jīvatyasminphalāntaṁ tvaṁ tiṣṭherjīvāvadhīti vā||11||
Liṅgaṁ ca bāṇaliṅgaṁ vā ratnajaṁ vātha mauktikam|
Pauṣpamānnamatho vāstraṁ gandhadravyakṛtaṁ ca vā||12||
Na tu pāṣāṇajaṁ liṅgaṁ śilpyutthaṁ parikalpayet|
Dhātūtthaṁ ca suvarṇotthavarjamanyadvivarjayet||13||
Na cātra liṅgamānādi kvacidapyupayujyate|
Udāravīryairmantrairyadbhāsitaṁ phaladaṁ hi tat||14||
Tasyāpi sthaṇḍilādyuktavidhinā śuddhimācaret|
Mantrārpaṇaṁ tathaiva syānnirodhastūktayuktitaḥ||15||
Agnau ca tarpaṇaṁ bhūriviśeṣāddakṣiṇā guroḥ|
Dīnāditṛptirvibhavādyāga ityadhiko vidhiḥ||16||
Sarveṣvavyaktaliṅgeṣu pradhānaṁ syādakalpitam|
Tathā ca tatra tatroktaṁ lakṣaṇe pārameśvare||17||
Sūtre pātre dhvaje vastre svayambhūbāṇapūjite|
Nadīprasravaṇotthe ca nāhvānaṁ nāpi kalpanā||18||
Pīṭhaprāsādamantrāṁśavelādiniyamo na ca|
Vyaktaṁ vā citrapustādau devadārusuvarṇajam||19||
Atha dīkṣitasacchilpikṛtaṁ sthāpayate guruḥ|
Athavā lakṣaṇopetamūrdhatatkarparāśritam||20||
Paṅkticakrakaśūlābjavidhinā tūramāśrayet|
Tallakṣaṇaṁ bruve śrīmatpicuśāstre nirūpitam||21||
Tūre yāgaḥ sadā śastaḥ siddhido doṣavarjite|
Jālakairjarjarai randhrairdantairūnādhikai rujā||22||
Yukte ca tūre hāniḥ syāttaddhīne yāga uttamaḥ|
Kāmya eva bhavettūramiti kecitprapedire||23||
Until the full success regarding identification with That --i.e. with the Deity, viz. Śiva-- (ā tad-mayatva-saṁsiddheḥ) and (ca) until the wished fruit arises (abhīṣṭa-phala-udayāt), the spiritual son (putrakaḥ) (or) the adept (sādhakaḥ) should resort (samāśrayet) to a manifest (vyaktam) or (vā) unmanifest (avyaktam) (form of such a Deity).
The Guru (guruḥ) is to be requested (abhyarthyaḥ) by the spiritual sons (putrakaiḥ) (regarding the installation of an idol), but (tu) if (yadi) an adept (sādhakaṣ) knows (vidan) by himself (svayam) (how to do that,) he should install (sthāpayet) it (tad). If (ced) not (no) --i.e. if he does not know how to do it--, the Guru (guruḥ) is (bhavet) fit to be requested (arthyaḥ) by him (tena) as well (api). And (ca) here (atra), at the time called "nirodha" --i.e. "restraint", because the deity is put in the place it will occupy till the end of the ritual-- (nirodha-ākhye kāle), the Guru (guruḥ) should talk with (vadet) the All-pervasive (vibhau) in this way (ittham): "As long as he lives (jīvati asmin), till the attainment of the fruit (phala-antam) or (vā) till the end of life (jīva-avadhi), You (tvam) should remain (here) (tiṣṭhet... iti)" --expecting "veti" at the end of this line and not "iti vā"--. The liṅga (liṅgam ca) (is) an arrow liṅga --i.e. a white stone found in the Narmadā river-- (bāṇa-liṅgam), a (liṅga) made out of gems (ratna-jam), (a liṅga made out of) pearls (mauktikam), flowers (pauṣpam), food (ānnam), cloth (vāstram) or (vā... vā atha... atho... ca vā) (a liṅga) made out of fragrant substances (gandha-dravya-kṛtam). He should not all consider/choose (na tu... parikalpayet) a liṅga (liṅgam) made of stone (pāṣāṇa-jam) produced by a craftsman (śilpi-uttham). And (ca) except for (a liṅga) produced from gold (suvarṇa-uttha-varjam), he should avoid (vivarjayet) another (anyat) (liṅga) produced from metal (dhātu-uttham). Measures, etc. of the liṅga-s (liṅga-māna-ādi) (found) in a certain place --i.e. in other scriptures-- (kvacid api) are not at all useful or fit (na ca... upayujyate) here (atra). That (liṅga) (tad) which (yad) shines (bhāsitam) with Mantra-s whose virility is exalted (udāra-vīryaiḥ mantraiḥ) grants the fruit (phala-dam hi). He should perform (ācaret) the purification (śuddhim) of even that (noble liṅga) (tasya api) with the procedure mentioned regarding the altar, etc. (sthaṇḍila-ādi-ukta-vidhinā). There should be (syāt) an offering of Mantra-s (mantra-arpaṇam) (and) a restraint (of the deity) (nirodhaḥ tu) in the same manner (tathā eva) by the aforesaid device (ukta-yuktitas), and (there should also be) a libation (tarpaṇam) (cast) into the fire (agnau). The remuneration (dakṣiṇā) of the Guru (guroḥ) (should be) particularly abundant (bhūri-viśeṣāt). "The sacrifice (yāgaḥ) producing the satisfaction of the afflicted ones, etc. (dīna-ādi-tṛptiḥ) through wealth (vibhavāt... iti)" (is) an additional (adhikaḥ) procedure (vidhiḥ). With regard to all the unmanifest liṅga-s (sarveṣu avyakta-liṅgeṣu), the main one (pradhāna) is (syāt) natural --i.e. not manufactured-- (akalpitam). Accordingly (tathā ca), it has been mentioned (uktam) here and there (tatra tatra) (that) there is neither (na) invocation (āhvānam) nor (na api) kalpanā --this term has many possible meanings (image, imagination, practice, form, etc.) and Jayaratha, the commentator, did not explain the right interpretation of this term here-- (kalpanā) with reference to (items) which have the characteristic of the Supreme Lord (lakṣaṇe pārama-īśvare), (such as) thread (sūtre), vessel (pātre), banner (dhvaje), cloth (vastre), the self-existent bāṇa --lit. arrow-- which is worshiped (as a liṅga) (svayambhū-bāṇa-pūjite) and (ca) (a liṅga) which has arisen in the stream of a river (nadī-prasravaṇa-utthe). Also (ca) there is no restriction regarding sacred seat, temple, portions of the Mantra-s, limit of time, etc. (pīṭha-prāsāda-mantra-aṁśa-velā-ādi-niyamaḥ). Or (vā) the Guru (guruḥ) establishes/installs (sthāpayate) a manifest (representation of the deity) (vyaktam) in (the form of an idol) covered with a variety of colors, etc. (citra-pusta-ādau), or (atha) (this idol,) made out of deodar wood or gold (devadāru-suvarṇa-jam), (should be) manufactured by a good craftsman who has been initiated (dīkṣita-sat-śilpi-kṛtam). Or else (athavā) (the deity might) take refuge in that skull whose head is furnished with the (required) characteristics (lakṣaṇa-upeta-mūrdha-tad-karpara-āśritam). (The deity) should take refuge (āśrayet) in the skull (tūram) by means of the procedure pertaining to lines, wheels, tridents --also "prongs"-- and lotuses (paṅkti-cakraka-śūla-abja-vidhinā). (Now) I am speaking (bruve) about its characteristic (tad-lakṣaṇam) such as described (nirūpitam) in the venerable Picuśāstra (śrīmat-picu-śāstre): "The sacrifice (yāgaḥ) on a skull without any defects (tūre... doṣa-varjite) (is) always (sadā) auspicious (śastaḥ) (and) a giver of siddhi-s --viz. accomplishments, supernatural powers-- (siddha-daḥ)".
When the skull (tūre) is endowed with (yukte ca) networks (jālakaiḥ), old holes (jarjaraiḥ randhraiḥ), less or more teeth (dantaiḥ ūna-adhikaiḥ), (or) sickness (rujā), there is (syāt) loss (hāniḥ). (But,) when it is devoid of those (defective characteristics) (tad-hīne), the sacrifice (yāgaḥ) (is) the best (uttamaḥ). Some (kecid) maintained --in the remote past marked by the conjugation in Perfect Tense-- (prapedire) that (iti) the skull (tūram) is only (used) in a ritual performed through the desire of some object or personal advantage (kāmye eva)||9-23||
Stanzas 24 to 41
गुरवस्तु विधौ काम्ये यत्नाद्दोषांस्त्यजेदिति।
व्याचक्षते पिचुप्रोक्तं न नित्ये कर्मणीत्यदः॥२४॥
श्रीसिद्धातन्त्र उक्तं च तूरलक्षणमुत्तमम्।
एकादिकचतुष्खण्डे गोमुखे पूर्णचन्द्रके॥२५॥
पद्मगोरोचनामुक्तानीरस्फटिकसन्निभे।
एकादिपञ्चसद्रन्ध्रविद्यारेखान्विते शुभे॥२६॥
न रूक्षवक्रशकलदीर्घनिम्नसबिन्दुके।
श्लक्ष्णया वज्रसूच्यात्र स्फुटं देवीगणान्वितम्॥२७॥
सर्वं समालिखेत्पूज्यं सर्वावयवसुन्दरम्।
एतदेवानुसर्तव्यमर्घपात्रेऽपि लक्षणम्॥२८॥
श्रीब्रह्मयामलेऽप्युक्तं पात्रं गोमुखमुत्तमम्।
गजकूर्मतलं कुम्भवृत्तशक्तिकजाकृति॥२९॥
Guravastu vidhau kāmye yatnāddoṣāṁstyajediti|
Vyācakṣate picuproktaṁ na nitye karmaṇītyadaḥ||24||
Śrīsiddhātantra uktaṁ ca tūralakṣaṇamuttamam|
Ekādikacatuṣkhaṇḍe gomukhe pūrṇacandrake||25||
Padmagorocanāmuktānīrasphaṭikasannibhe|
Ekādipañcasadrandhravidyārekhānvite śubhe||26||
Na rūkṣavakraśakaladīrghanimnasabinduke|
Ślakṣṇayā vajrasūcyātra sphuṭaṁ devīgaṇānvitam||27||
Sarvaṁ samālikhetpūjyaṁ sarvāvayavasundaram|
Etadevānusartavyamarghapātre'pi lakṣaṇam||28||
Śrībrahmayāmale'pyuktaṁ pātraṁ gomukhamuttamam|
Gajakūrmatalaṁ kumbhavṛttaśaktikajākṛti||29||
But (tu) the Guru-s (guravaḥ) explain (vyācakṣate) that (iti) that (adas) which has been said in the Picumata (picu-proktam) —"In a procedure performed through the desire of some object or personal advantage (vidhau kāmye), he should diligently abandon (yatnāt... tyajet) the defects (in a skull) (doṣān)— is not (valid) (na) regarding a daily ritual (nitye karmaṇi iti). And (ca) it has been said (uktam) in the venerable Siddhātantra (śrī-siddhātantre) the best (uttamam) characteristic of a skull (tūra-lakṣaṇam): It has from one up to four portions (eka-ādika-catur-khaṇḍe), (or) it has (the form of) the head of a cow --lit. the face of a cow-- (go-mukhe), (or) it has (the form of) the full moon (pūrṇa-candrake), (or else) it is similar to a lotus, the bright yellow orpiment, a pearl, water (or even) a crystal (padma-gorocanā-muktā-nīra-sphaṭika-sannibhe). (Or) it has from one up to five beautiful holes (and) is endowed with fourteen lines (eka-ādi-pañca-sat-randhra-vidyā-rekhā-anvite), (or simply it is) auspicious and splendid (śubhe). (A skull which is) not (na) (appropriate is) rough, crooked, fragmented, long, with depressions and dots (rūkṣa-vakra-śakala-dīrgha-nimna-sa-binduke). Here --i.e. on the skull-- (atra), with a thin diamond-pointed needle (ślakṣṇayā vajra-sūcyā), he should engrave --lit. he should delineate by scratches-- (samālikhet) all (sarvam) that is to be worshiped (pūjyam), accompanied by the host of goddesses (devī-gaṇa-anvitam), which is beautiful (due to) all (their) limbs (sarva-avayava-sundaram).
With regard to a vessel (arghapātre) too (api), this very (etad eva) characteristic (lakṣaṇam) (of a skull) is to be followed (anusartavyam).
It is also proclaimed (api uktam) in the venerable Brahmayāmala (śrī-brahmayāmale) (that) the best (uttamam) vessel (pātram) (is one whose appearance is like) the head of a cow (go-mukham), with its base (with the form of) a tortoise or an elephant (gaja-kūrma-talam), (and endowed with) the form of the lotus of Śakti (and) round like a pitcher --also, "kumbha" means "the frontal globe on the forehead of an elephant"-- (kumbha-vṛtta-śakti-kaja-ākṛti)||24-29||
अक्षसूत्रमथो कुर्यात्तत्रैवाभ्यर्चयेत्क्रमम्।
वीरधातुजलोद्भूतमुक्तारत्नसुवर्णजम्॥३०॥
अक्षसूत्रं क्रमोत्कृष्टं रौद्राक्षं वा विशेषतः।
शतं तिथ्युत्तरं यद्वा साष्टं यद्वा तदर्धकम्॥३१॥
तदर्धं वाथ पञ्चाशद्युक्तं तत्परिकल्पयेत्।
वक्त्राणि पञ्च चित्स्पन्दज्ञानेच्छाकृतिसङ्गतेः॥३२॥
पञ्चधाद्यन्तगं चैक्यमित्युपान्त्याक्षगो विधिः।
शक्तितद्वत्प्रभेदेन तत्र द्वैरूप्यमुच्यते॥३३॥
ततो द्विगुणमाने तु द्विरूपं न्यासमाचरेत्।
ततोऽपि द्विगुणे सृष्टिसंहृतिद्वितयेन तम्॥३४॥
मातृकां मालिनीं वाथ न्यस्येत्खशरसम्मिते।
उत्तमे तु द्वयीं न्यस्येन्न्यस्य पूर्वं प्रचोदितान्॥३५॥
दीक्षायां मुख्यतो मन्त्रांस्तान्पञ्चदश दैशिकः।
यदि वा तत्त्वभुवनकलामन्त्रपदार्णजैः॥३६॥
सङ्ख्याभेदैः कृते सूत्रे तं तं न्यासं गुरुश्चरेत्।
कृत्वाक्षसूत्रं तस्यापि सर्वं स्थण्डिलवद्भवेत्॥३७॥
पूजितेन च तेनैव जपं कुर्यादतन्द्रितः।
विधिरुक्तस्त्वयं श्रीमन्मालिनीविजयोत्तरे॥३८॥
चक्रवद्भ्रमयन्नेतद्यद्वक्ति स जपो भवेत्।
यदीक्षते जुहोत्येतद्बोधाग्नौ सम्प्रवेशनात्॥३९॥
Akṣasūtramatho kuryāttatraivābhyarcayetkramam|
Vīradhātujalodbhūtamuktāratnasuvarṇajam||30||
Akṣasūtraṁ kramotkṛṣṭaṁ raudrākṣaṁ vā viśeṣataḥ|
Śataṁ tithyuttaraṁ yadvā sāṣṭaṁ yadvā tadardhakam||31||
Tadardhaṁ vātha pañcāśadyuktaṁ tatparikalpayet|
Vaktrāṇi pañca citspandajñānecchākṛtisaṅgateḥ||32||
Pañcadhādyantagaṁ caikyamityupāntyākṣago vidhiḥ|
Śaktitadvatprabhedena tatra dvairūpyamucyate||33||
Tato dviguṇamāne tu dvirūpaṁ nyāsamācaret|
Tato'pi dviguṇe sṛṣṭisaṁhṛtidvitayena tam||34||
Mātṛkāṁ mālinīṁ vātha nyasyetkhaśarasammite|
Uttame tu dvayīṁ nyasyennyasya pūrvaṁ pracoditān||35||
Dīkṣāyāṁ mukhyato mantrāṁstānpañcadaśa daiśikaḥ|
Yadi vā tattvabhuvanakalāmantrapadārṇajaiḥ||36||
Saṅkhyābhedaiḥ kṛte sūtre taṁ taṁ nyāsaṁ guruścaret|
Kṛtvākṣasūtraṁ tasyāpi sarvaṁ sthaṇḍilavadbhavet||37||
Pūjitena ca tenaiva japaṁ kuryādatandritaḥ|
Vidhiruktastvayaṁ śrīmanmālinīvijayottare||38||
Cakravadbhramayannetadyadvakti sa japo bhavet|
Yadīkṣate juhotyetadbodhāgnau sampraveśanāt||39||
Now (atho), he should make (kuryāt) a rosary (akṣasūtram). (Next,) he should worship (abhyarcayet) the succession --e.g. the succession of worlds, categories, etc.-- (kramam) right there (tatra eva). (This rosary) is made out of the constituent element of the heroes, pearls produced from water --if this makes any sense--, gems or gold (vīra-dhātu-jala-udbhūta-muktā-ratna-suvarṇa-jam). (Such) a rosary (akṣasūtram) is progressively superior (krama-utkṛṣṭam), or (vā) particularly (superior) (viśeṣataḥ) (a rosary) made out of rudrākṣa (raudrākṣam) --Sanskrit might be clearer, really--. He should design (parikalpayet) that (rosary) (tad) with one hundred (śatam) and fifteen (beads) (tithi-uttaram), or else (yad vā) (one hundred) and eight (sa-aṣṭam), or else (yad vā) the half of that (tad-ardhakam), (or again,) the half of (even) that (tad-ardham), or else (vā atha) (it should be) endowed with fifty (beads) (pañcāśat-yuktam).
Five (pañca) faces (vaktrāṇi), (and) because of the association (of each of those faces) with Consciousness, Vibration, Knowledge, Will and Action (cit-spanda-jñāna-icchā-kṛti-saṅgateḥ), (it becomes) fivefold --i.e. it contains 25 beads so far-- (pañcadhā). And (ca) (there is) unity (aikyam) at the beginning and at the end --this adds two more beads totalling 27 beads-- (ādi-antyam). This is the penultimate procedure relating to the rosary (containing 27 beads) --anyway, literally, I read "This is the procedure relating to the penultimate bead", which makes no sense as far as I know; yes, Sanskrit might have been much better here-- (iti upāntya-akṣa-gaḥ vidhiḥ). By means of the division of Śakti and Her Possessor (śakti-tadvat-prabhedena), duplicity of form (dvairūpyam) is said (to exist) (ucyate) there (tatra) --now the rosary contains 27x2 = 54 beads--. On that account (tatas), when the measure is double (dviguṇa-māne tu), he should perform (ācaret) a double (dvi-rūpam) nyāsa (nyāsam). Afterward (tatas) as well (api), when it is double (dviguṇe), he should place (nyasyet) that (tam) through the pair of manifestation and withdrawal (sṛṣṭi-saṁhṛti-dvitayena) --in this case, the rosary will contain 54x2 = 108 beads--. He should place (nyasyet) Mātṛkā (mātṛkām) or (vā atha) Mālinī (mālinīm) onto (a rosary) measuring 50 (beads) --"kha" is "zero" and "śara" is "five"-- (kha-śara-sammite). The spiritual preceptor (daiśikaḥ) should place (nyasyet) both (Goddesses) --viz. Mātṛkā and Mālinī-- (dvayīm) onto the best (rosary) --Abhinavagupta seems to be referring to the rosary containing 115 beads-- (uttame), after depositing (nyasya) those (tān) fifteen (pañcadaśa) Mantra-s (mantrān) which were prescribed (pracoditān) previously (pūrvam) as the main ones (mukhyatas) regarding initiation (dīkṣāyām). Or (vā) if (yadi) the rosary is made out --lit. "when the thread is made out", OK, Abhinavagupta possibly abbreviated "akṣasūtra" (rosary) to "sūtra", in this case, the literal meaning would be "when the rosary is made out", but I cannot use this literal translation because Abhinavagupta added "yadi" (if) at the beginning; yes, he should have written in simple Nominative case "kṛtaṁ sūtram" (the rosary is made out)-- (kṛte sūtre) (of beads standing for) different numbers (saṅkhyā-bhedaiḥ) connected with tattva-s --i.e. categories--, worlds, Kalā-s, Mantra-s, Pada-s and letters (tattva-bhuvana-kalā-mantra-pada-arṇa-jaiḥ), the Guru (guruḥ) should perform (caret) each of those nyāsa-s (tam tam nyāsam). After making (kṛtvā) the rosary (akṣa-sūtram), everything (sarvam) in its case --i.e. everything that needs to be done regarding the rosary-- (tasya api) is (bhavet) like in the case of the altar (sthaṇḍila-vat). He, free from lassitude (atandritaḥ), should perform (kuryāt) japa --i.e. muttering of a Mantra-- (japam) with that very (rosary) which has been worshiped (pūjitena ca tena eva). This (ayam) (is) the procedure (vidhiḥ) mentioned (uktam) in the venerable Mālinīvijayottara (śrīmat-mālinīvijayottare): While revolving (bhramayan) (the rosary) like a wheel (cakra-vat), whatever (etad yad) he says (vakti), that (saḥ) becomes (bhavet) japa --muttering of a Mantra-- (japaḥ), (and) whatever (yad) he sees (īkṣate), he offers this as an oblation (juhoti etad) through a penetration (sampraveśanāt) into the Fire of Consciousness (bodha-agnau)||30-39||
अथवार्घमहापात्रं कुर्यात्तच्चोत्तरं परम्।
नारिकेलमथो बैल्वं सौवर्णं राजतं च वा॥४०॥
तस्याप्येष विधिः सर्वः प्रतिष्ठादौ प्रकीर्तितः।
तन्निष्कम्परसैः पूर्णं कृत्वास्मिन्पूजयेत्क्रमम्॥४१॥
Athavārghamahāpātraṁ kuryāttaccottaraṁ param|
Nārikelamatho bailvaṁ sauvarṇaṁ rājataṁ ca vā||40||
Tasyāpyeṣa vidhiḥ sarvaḥ pratiṣṭhādau prakīrtitaḥ|
Tanniṣkamparasaiḥ pūrṇaṁ kṛtvāsminpūjayetkramam||41||
Or else (athavā), he should make (kuryāt) that (tad ca) great vessel (argha-mahā-pātram) of coconut (nārikelam), or (atha) bilva (vailvam), of gold (sauvarṇam) or (ca vā) silver (rājatam) —(where the kind of material) that follows (in this series) (uttaram) is superior (to the previous one) (param). All (sarvaḥ) this (eṣaḥ) procedure (vidhiḥ) in its case --i.e. in the case of the vessel-- (tasya api) has (already) been mentioned (prakīrtitaḥ) with regard to the installation, etc. (pratiṣṭhā-ādau). After filling it (tad... pūrṇam kṛtvā) with the juices/nectars of those who do not tremble (niṣkampa-rasaiḥ), he should worship (pūjayet) the succession (of deities) --here "krama" might mean many other things too, Jayaratha did not explain this-- (kramam) in it --viz. in the vessel-- (asmin)||40-41||
Stanzas 42 to 52
अधोमुखं सदा स्थाप्यं पूजितं पूजने पुनः।
तत्पात्रमुन्मुखं तच्च रिक्तं कुर्यान्न तादृशम्॥४२॥
पूजान्ते तद्रसापूर्णमात्मानं प्रविधाय तत्।
अधोमुखं च सम्पूज्य स्थापयेत विचक्षणः॥४३॥
Adhomukhaṁ sadā sthāpyaṁ pūjitaṁ pūjane punaḥ|
Tatpātramunmukhaṁ tacca riktaṁ kuryānna tādṛśam||42||
Pūjānte tadrasāpūrṇamātmānaṁ pravidhāya tat|
Adhomukhaṁ ca sampūjya sthāpayeta vicakṣaṇaḥ||43||
(The vessel) is to be always installed (sadā sthāpyam) (and) worshiped (pūjitam) with (its) face downward (adhomukham). Nevertheless (punar), during worship (pūjane), that (tad) vessel (pātram) is oriented (toward the worshiper) (unmukham). And (ca) he should not empty (riktam kuryāt na) it (tad). Such (is the procedure too) (tādṛśam) at the end of worship (pūjā-ante): Having filled himself with its --i.e. of the vessel-- juices/nectars (tad-rasa-āpūrṇam ātmānam pravidhāya), and (ca) having worshiped (sampūjya) it --viz. the vessel-- (tad), the wise one (vicakṣaṇaḥ) should place (it) (sthāpayeta) with (its) face downward (adhomukham)||42-43||
खड्गं कृपाणिकां यद्वा कर्तरीं मकुरं च वा।
विमलं तत्तथा कुर्याच्छ्रीमत्कालीमुखोदितम्॥४४॥
श्रीभैरवकुलेऽप्युक्तं कुलपर्वप्रपूजने।
स्थण्डिलेऽग्नौ पटे लिङ्गे पात्रे पद्मेऽथ मण्डले॥४५॥
मूर्तौ घटेऽस्त्रसङ्घाते धटे सूत्रेऽथ पूजयेत्।
स्वेन स्वेनोपचारेण सङ्करं वर्जयेदिति॥४६॥
Khaḍgaṁ kṛpāṇikāṁ yadvā kartarīṁ makuraṁ ca vā|
Vimalaṁ tattathā kuryācchrīmatkālīmukhoditam||44||
Śrībhairavakule'pyuktaṁ kulaparvaprapūjane|
Sthaṇḍile'gnau paṭe liṅge pātre padme'tha maṇḍale||45||
Mūrtau ghaṭe'strasaṅghāte dhaṭe sūtre'tha pūjayet|
Svena svenopacāreṇa saṅkaraṁ varjayediti||46||
It is mentioned in venerable Kālīmukha (śrīmat-kālīmukha-uditam) (that, whether it is) a sword (khaḍgam), a knife (kṛpāṇikām), or else (yad vā) any instrument for cutting (kartarīm), or also (ca vā) an immaculate (vimalam) mirror (makuram), he should similarly make (tathā kuryāt) that (to be a support for his worship) (tad). In the venerable Bhairavakula (śrī-bhairavakule), it is also said (api uktam) (that,) during the worship on Kula's holidays (kula-parva-prapūjane), he should worship (the deity) (pūjayet) —with each of his own necessary items (to do so) (svena svena upacāreṇa)— on the altar (sthaṇḍile), in the fire (agnau), on a cloth (paṭe), in the liṅga (liṅge), in the vessel (pātre) or (atha) on a lotus (padma), in a maṇḍala (maṇḍale), in an idol (mūrtau), in a pot (ghaṭe), on a collection of weapons (astra-saṅghāte), on a balance (dhaṭe) or (atha) on a thread (sūtre). He should avoid (varjayet) intermixture (saṇkaram... iti)||44-46||
यथाप्सु शान्तये मन्त्रास्तद्वदस्त्रादिषु ध्रुवम्।
शत्रुच्छेदादिकर्तारः काम्योऽतः सङ्करोज्झितः॥४७॥
Yathāpsu śāntaye mantrāstadvadastrādiṣu dhruvam|
Śatrucchedādikartāraḥ kāmyo'taḥ saṅkarojjhitaḥ||47||
Just as (yathā) the Mantra-s (mantrāḥ) in the water (apsu) are to pacify (śāntaye), so also (tadvat), (the Mantra-s) in the weapons, etc. (astra-ādiṣu) certainly (dhruvam) produce the destruction, etc. of the enemies (śatru-cheda-ādi-kartāraḥ). On this account (atas), a ritual performed through the desire of some object or personal advantage (kāmyaḥ) is free from intermixture (saṅkara-ujjhitaḥ)||47||
अकामस्य तु ते तत्तत्स्थानोपाधिवशाद्ध्रुवम्।
पाशकर्तनसंशुद्धतत्त्वाप्यायादिकारिणः॥४८॥
अथवा पुस्तकं तादृग्रहःशास्त्रक्रमोम्भितम्।
सुशुद्धं दीक्षितकृतं तत्राप्येष विधिः स्मृतः॥४९॥
इत्थं स्वयम्प्रतिष्ठेषु यावद्यावत्स्थितिर्भवेत्।
विभवैस्तर्पणं शुद्धिस्तावद्विच्छेदवर्जनम्॥५०॥
अत एव यदा भूरिदिनं मण्डलकल्पनम्।
तदा दिने दिने कुर्याद्विभवैस्तर्पणं बहु॥५१॥
प्रतिष्ठायां च सर्वत्र गुरुः पूर्वोदितं परम्।
सतत्त्वमनुसन्धाय सन्निधिं स्फुटमाचरेत्॥५२॥
Akāmasya tu te tattatsthānopādhivaśāddhruvam|
Pāśakartanasaṁśuddhatattvāpyāyādikāriṇaḥ||48||
Athavā pustakaṁ tādṛgrahaḥśāstrakramombhitam|
Suśuddhaṁ dīkṣitakṛtaṁ tatrāpyeṣa vidhiḥ smṛtaḥ||49||
Itthaṁ svayampratiṣṭheṣu yāvadyāvatsthitirbhavet|
Vibhavaistarpaṇaṁ śuddhistāvadvicchedavarjanam||50||
Ata eva yadā bhūridinaṁ maṇḍalakalpanam|
Tadā dine dine kuryādvibhavaistarpaṇaṁ bahu||51||
Pratiṣṭhāyāṁ ca sarvatra guruḥ pūrvoditaṁ param|
Satattvamanusandhāya sannidhiṁ sphuṭamācaret||52||
But (tu) in the case of someone who has no desire (akāmasya), they --the Mantra-s-- (te), according to the limiting adjuncts of each of those places (tad-tad-sthāna-upādhi-vaśāt), certainly (dhruvam) bring about cutting of the bonds, nourishing of the tattva-s or principles which have been purified, etc. (pāśa-kartana-saṁśuddha-tattva-āpyāya-ādi-kāriṇaḥ). Or else (athavā), (if there is) such (tādṛk) very pure (suśuddham) book (pustakam), which has been composed by an initiate (dīkṣita-kṛtam), containing --lit. "contained in", but this literal meaning just does not fit here-- the succession of secret scriptures (rahas-śāstra-krama-umbhitam), this (eṣaḥ) procedure (vidhiḥ) is said (to be applicable) (smṛtaḥ) in that case (tatra) too (api).
In this way (ittham), with reference to the things which have been installed by oneself --e.g. idols, liṅga-s-- (svayam-pratiṣṭheṣu), as long as (yāvat yāvat) there is (bhavet) continued existence (of such things) --i.e. while they are useful-- (sthitiḥ), so long (tāvat), without interruption (viccheda-varjanam), (there should be their) tarpaṇa --viz. the act of pleasing such objects, or also, the act of offering libations to them-- (tarpaṇam) (as well as their) purification (śuddhiḥ) with the (available) riches (vibhavaiḥ). For this very reason (atas eva), when (yadā) a maṇḍala has been created (maṇḍala-kalpanam) (to be useful) for many days (bhūri-dinam), then (tadā), every day (dine dine) he should perform (kuryāt) plenty of tarpaṇa (tarpaṇam bahu) with the riches (at his disposal) (vibhavaiḥ). During the installation (of some of those above-mentioned objects) (pratiṣṭhāyām ca), the Guru (guruḥ), in every way (sarvatra), after meditating on and joining (anusandhāya) to the aforesaid (pūrva-uditam) Supreme (param) Nature (satattvam), should clearly bring (the deity) near (him) (sannidhim sphuṭam ācaret)||48-52||
Stanzas 53 to 59
सिद्धे तु तन्मयीभावे फले पुत्रकसाधकैः।
अन्यस्मै तद्द्वयादन्यतरस्मै तत्समर्प्यते॥५३॥
तस्याप्येष विधिः सर्वस्तदलाभे तु सर्वथा।
अगाधेऽम्भसि तत्क्षेप्यं क्षमयित्वा विसृज्य च॥५४॥
इत्येष स्वप्रतिष्ठानविधिः शिवनिरूपितः।
परप्रतिष्ठिते लिङ्गे बाणीयेऽथ स्वयम्भुवि॥५५॥
सर्वमासनपक्षे प्राङ्न्यस्य सम्पूजयेत्क्रमम्।
शुद्धाशुद्धाध्वजाः सर्वे मन्त्राः सर्वः शिवान्तकः॥५६॥
अध्वा चेहासने प्रोक्तस्तत्सर्वत्रार्चयेदिदम्।
आवाहनविसृष्टी तु तत्र प्राग्वत्समाचरेत्॥५७॥
उक्तं तन्त्रेऽप्यघोरेशे स्वच्छन्दे विभुना तथा।
अथवा प्रत्यहं प्रोक्तमानार्धार्धनियोगतः॥५८॥
कृत्वेष्टं मण्डलं तत्र समस्तं क्रममर्चयेत्।
बहुप्रकारभिन्नस्य लिङ्गस्यार्चा निरूपिता॥५९॥
Siddhe tu tanmayībhāve phale putrakasādhakaiḥ|
Anyasmai taddvayādanyatarasmai tatsamarpyate||53||
Tasyāpyeṣa vidhiḥ sarvastadalābhe tu sarvathā|
Agādhe'mbhasi tatkṣepyaṁ kṣamayitvā visṛjya ca||54||
Ityeṣa svapratiṣṭhānavidhiḥ śivanirūpitaḥ|
Parapratiṣṭhite liṅge bāṇīye'tha svayambhuvi||55||
Sarvamāsanapakṣe prāṅnyasya sampūjayetkramam|
Śuddhāśuddhādhvajāḥ sarve mantrāḥ sarvaḥ śivāntakaḥ||56||
Adhvā cehāsane proktastatsarvatrārcayedidam|
Āvāhanavisṛṣṭī tu tatra prāgvatsamācaret||57||
Uktaṁ tantre'pyaghoreśe svacchande vibhunā tathā|
Athavā pratyahaṁ proktamānārdhārdhaniyogataḥ||58||
Kṛtveṣṭaṁ maṇḍalaṁ tatra samastaṁ kramamarcayet|
Bahuprakārabhinnasya liṅgasyārcā nirūpitā||59||
When the fruit, i.e. the state of identification (with the deity), has been accomplished (siddhe tu tanmayī-bhāve phale) by spiritual sons and adepts (putraka-sādhakaiḥ), (then) that --the object which was worshiped-- (tad) is offered (samarpyate) to another (fit person) (anyasmai) who is different (anyatarasmai) from those two --from spiritual sons and adepts-- (tad-dvayāt). All (sarvaḥ) this (eṣaḥ) procedure (vidhiḥ) (which has been mentioned before) is also (applicable) in his case --in the case of this fit person-- (tasya api). However (tu), if that (fit person) is not found (tad-alābhe) in any way (sarvathā), that (object which was worshiped) (tad) is to be thrown (kṣepyam) into deep water (agādhe ambhasi) after asking (the deity) pardon for everything (kṣamayitvā) and (finally) (ca) dismissing (him) (visṛjya). Thus (iti), this (eṣa) (is) the procedure, described by Śiva, for his own installation (of the deity) (sva-pratiṣṭhāna-vidhiḥ śiva-nirūpitaḥ). Whether a liṅga is bāṇa --lit. arrow-- or self-existent, when it is installed by others (para-pratiṣṭhite liṅge bāṇīye atha svayambhuvi), having firstly placed (prāk nyasya) it all (sarvam) on the place of the Seat --Abhinavagupta seems to be referring to the ritual of the Śiva's Seat here-- (āsana-pakṣe), he should worship (sampūjayet) the krama --here "krama" is "the succession of deties in due order"-- (kramam).
All (sarve) the Mantra-s (mantrāḥ) are born from the pure and impure paths (śuddha-aśuddha-adhva-jāḥ). It is said (proktaḥ) (that) the whole (sarvaḥ) path (adhvā ca) ending in Śiva (śiva-antakaḥ) (is) here (iha) on the (Śiva's) Seat (āsane). Therefore (tad), he should worship (arcayet) this (idam) everywhere --or "in every case"-- (sarvatra). He should perform (samācaret) invocation and dismissal (āvāhana-visṛṣṭī) there (tatra) as before (prāk-vat).
Even (api) in the Aghoreśasvacchandatantra (tantre... aghora-īśe svacchande) it has been said (uktam) so (tathā) by the All-pervasive One (vibhunā): "Or else (athavā), after making (kṛtvā) the favorite (iṣṭam) maṇḍala (maṇḍalam) a half of the half of the aforesaid measure, by command (prokta-māna-ardha-ardha-niyogatas), he should worship (arcayet) there (tatra) the whole (samastam) krama --as before, "krama" means here "the succession of deities in due order"-- (kramam) every day (pratyaham)".
Worship (arcā) of the liṅga (liṅgasya), which is divided into many ways (bahu-prakāra-bhinnasya), has been described (nirūpitā)||53-59||
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