| Download and install the indispensable font(s) to view Sanskrit in its full glory Read Transliterating (2) (English) to fully understand the transliteration system |
Tantrāloka (Tantraloka): Chapter 28 - stanzas 151 to 302 - Non-dual Shaivism of Kashmir
Bahubhitparvapavitrādi nimittajam
Introduction
This is the second set of stanzas (from the stanza 151 to the stanza 302) of the twenty-eighth chapter (called Bahubhitparvapavitrādi nimittajam).
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 151 to 190
पाट्टसूत्रं तु कौशेयं कार्पासं क्षौममेव च।
चातुराश्रमिकाणां तु सुभ्रुवा कर्तितोक्षितम्॥१५१॥
त्रिधा तु त्रिगुणीकृत्य मानसङ्ख्यां तु कारयेत्।
अष्टोत्तरं तन्तुशतं तदर्धं वा तदर्धकम्॥१५२॥
ह्रासस्तु पूर्वसङ्ख्याया दशभिर्दशभिः क्रमात्।
नवभिः पञ्चभिः सप्तविंशत्या वा शिवादितः॥१५३॥
यादृशस्तन्तुविन्यासो ग्रन्थीन्कुर्यात्तु तावतः।
चतुःसमविलिप्तांस्तानथवा कुङ्कुमेन तु॥१५४॥
व्यक्ते जानुतटान्तं स्याल्लिङ्गे पीठावसानकम्।
अर्चासु शोभनं मूर्ध्नि त्रितत्त्वपरिकल्पनात्॥१५५॥
द्वादशग्रन्थिशक्तीनां ब्रह्मवक्त्रार्चिषामपि।
विद्यापीठे चले लिङ्गे स्थण्डिले च गुरौ गणे॥१५६॥
घण्टायां स्रुक्स्रुवे शिष्यलिङ्गिषु द्वारतोरणे।
स्वदेहे वह्निपीठे च यथाशोभं तदिष्यते॥१५७॥
प्रासादे यागगेहे च कारयेन्नवरङ्गिकम्।
विद्यापीठे तु खशराः प्रतिमालिङ्गपीठगम्॥१५८॥
वसुवेदं च घण्टायां शराक्ष्यष्टादश स्रुवे।
वेदाक्षि स्रुचि षट्त्रिंशत्प्रासादे मण्डपे रविः॥१५९॥
रसेन्दु स्नानगेहेऽब्धिनेत्रे ध्यानगृहे गुरौ।
सप्त साधकगाः पञ्च पुत्रके सप्त सामये॥१६०॥
चत्वारोऽथान्यशास्त्रस्थे शिष्ये पञ्चकमुच्यते।
लिङ्गिनां केवलो ग्रन्थिस्तोरणे दश कल्पयेत्॥१६१॥
द्वारेष्वष्टौ ग्रन्थयः स्युः कृत्वेत्थं तु पवित्रकम्।
पूजयित्वा मन्त्रजालं तत्स्थत्वात्मस्थते ततः॥१६२॥
पवित्रकाणां सम्पाद्य कुर्यात्सम्पातसंस्क्रियाम्।
ततः संवित्सरं ध्यायेद्भैरवं छिद्रसाक्षिणम्॥१६३॥
दत्त्वा पूर्णाहुतिं देवि प्रणमेन्मातृभैरवम्।
ॐ समस्तक्रियादोषपूरणेश व्रतं प्रति॥१६४॥
यत्किञ्चिदकृतं दुष्टं कृतं वा मातृनन्दन।
तत्सर्वं मम देवेश त्वत्प्रसादात्प्रणश्यतु॥१६५॥
सर्वथा रश्मिचक्रेश नमस्तुभ्यं प्रसीद मे।
अनेन दद्याद्देवाय निमन्त्रणपवित्रकम्॥१६६॥
योगिनीक्षेत्रमातॄणां बलिं दद्यात्ततो गुरुः।
पञ्चगव्यं चरुं दन्तकाष्ठं शिष्यैः समन्ततः॥१६७॥
आचार्यो निद्रां कुर्वीत प्रातरुत्थाय चाह्निकम्।
ततो विधिं पूजयित्वा पवित्राणि समाहरेत्॥१६८॥
दन्तकाष्ठं मृच्च धात्री समृद्धात्री सहाम्बुना।
चतुःसमं च तैः सार्धं भस्म पञ्चसु योजयेत्॥१६९॥
प्राग्दक्षपश्चिमोर्ध्वस्थवामवक्त्रेषु वै क्रमात्।
पञ्चैतानि पवित्राणि स्थापयेच्चेशगोचरे॥१७०॥
कुशेध्मं पञ्चगव्यं च शर्वाग्रे विनियोजयेत्।
वामामृतादिसंयुक्तं नैवेद्यं त्रिविधं ततः॥१७१॥
दद्यादसृक्तथा मद्यं पानानि विविधानि च।
ततो होमो महाक्ष्माजमांसैस्तिलयुतैरथो॥१७२॥
तिलैर्घृतयुतैर्यद्वा तण्डुलैरथ धान्यकैः।
शर्कराखण्डसंयुक्तपञ्चामृतपरिप्लुतैः॥१७३॥
मूलं सहस्रं साष्टोक्तं त्रिशक्तौ ब्रह्मवक्त्रकम्।
अर्चिषां तु शतं साष्टं ततः पूर्णाहुतिं क्षिपेत्॥१७४॥
ततोऽञ्जलौ पवित्रं तु गृहीत्वा प्रपठेदिदम्।
अकामादथवा कामाद्यन्मया न कृतं विभो॥१७५॥
तदच्छिद्रं ममास्त्वीश पवित्रेण तवाज्ञया।
मूलमन्त्रः पूरयेति क्रियानियममित्यथ॥१७६॥
वौषडन्ते पवित्रं च दद्याद्बिन्द्ववसानकम्।
नादान्तं समनान्तं चाप्युन्मनान्तं क्रमात्त्रयम्॥१७७॥
एवं चतुष्टयं दद्यादनुलोमेन भौतिकः।
नैष्ठिकस्तु विलोमेन पवित्रकचतुष्टयम्॥१७८॥
यत्किञ्चिद्विविधं वस्त्रच्छत्रालङ्करणादिकम्।
तन्निवेद्यं दीपमालाः सुवर्णतिलभाजनम्॥१७९॥
वस्त्रयुग्मयुतं सर्वसम्पूरणनिमित्ततः।
भोजनीयाः पूजनीयाः शिवभक्तास्तु शक्तितः॥१८०॥
चतुस्त्रिद्व्येकमासादिदिनैकान्तं महोत्सवम्।
कुर्यात्ततो न व्रजेयुरन्यस्थानं कदाचन॥१८१॥
ततस्तु दैशिकः पूज्यो गामस्मै क्षीरिणीं नवाम्।
दद्यात्सुवर्णरत्नादिरूप्यवस्त्रविभूषिताम्॥१८२॥
वदेद्गुरुश्च सम्पूर्णो विधिस्तव भवत्विति।
वक्तव्यं देवदेवस्य पुनरागमनाय च॥१८३॥
ततो विसर्जनं कार्यं गुप्तमाभरणादिकम्।
नैवेद्यं गुरुरादाय यागार्थे तन्नियोजयेत्॥१८४॥
चतुर्णामपि सामान्यं पवित्रकमिति स्मृतम्।
नास्माद्व्रतं परं किञ्चित्का वास्य स्तुतिरुच्यते॥१८५॥
शेषं त्वगाधे वार्योघे क्षिपेन्न स्थापयेत्स्थिरम्।
अथ नैमित्तिकविधिर्यः पुरासूत्रितो मया॥१८६॥
स भण्यते तत्र कार्या देवस्यार्चा विशेषतः।
चक्रयागश्च कर्तव्यः पूर्वोक्तविधिना बुधैः॥१८७॥
तत्र यद्यन्निजाभीष्टभोगमोक्षोपकारकम्।
पारम्पर्येण साक्षाद्वा भवेच्चिदचिदात्मकम्॥१८८॥
तत्पूज्यं तदुपायाश्च पूज्यास्तन्मयताप्तये।
तदुपायोऽपि सम्पूज्यो मूर्तिकालक्रियादिकः॥१८९॥
Pāṭṭasūtraṁ tu kauśeyaṁ kārpāsaṁ kṣaumameva ca|
Cāturāśramikāṇāṁ tu subhruvā kartitokṣitam||151||
Tridhā tu triguṇīkṛtya mānasaṅkhyāṁ tu kārayet|
Aṣṭottaraṁ tantuśataṁ tadardhaṁ vā tadardhakam||152||
Hrāsastu pūrvasaṅkhyāyā daśabhirdaśabhiḥ kramāt|
Navabhiḥ pañcabhiḥ saptaviṁśatyā vā śivāditaḥ||153||
Yādṛśastantuvinyāso granthīnkuryāttu tāvataḥ|
Catuḥsamaviliptāṁstānathavā kuṅkumena tu||154||
Vyakte jānutaṭāntaṁ syālliṅge pīṭhāvasānakam|
Arcāsu śobhanaṁ mūrdhni tritattvaparikalpanāt||155||
Dvādaśagranthiśaktīnāṁ brahmavaktrārciṣāmapi|
Vidyāpīṭhe cale liṅge sthaṇḍile ca gurau gaṇe||156||
Ghaṇṭāyāṁ sruksruve śiṣyaliṅgiṣu dvāratoraṇe|
Svadehe vahnipīṭhe ca yathāśobhaṁ tadiṣyate||157||
Prāsāde yāgagehe ca kārayennavaraṅgikam|
Vidyāpīṭhe tu khaśarāḥ pratimāliṅgapīṭhagam||158||
Vasuvedaṁ ca ghaṇṭāyāṁ śarākṣyaṣṭādaśa sruve|
Vedākṣi sruci ṣaṭtriṁśatprāsāde maṇḍape raviḥ||159||
Rasendu snānagehe'bdhinetre dhyānagṛhe gurau|
Sapta sādhakagāḥ pañca putrake sapta sāmaye||160||
Catvāro'thānyaśāstrasthe śiṣye pañcakamucyate|
Liṅgināṁ kevalo granthistoraṇe daśa kalpayet||161||
Dvāreṣvaṣṭau granthayaḥ syuḥ kṛtvetthaṁ tu pavitrakam|
Pūjayitvā mantrajālaṁ tatsthatvātmasthate tataḥ||162||
Pavitrakāṇāṁ sampādya kuryātsampātasaṁskriyām|
Tataḥ saṁvitsaraṁ dhyāyedbhairavaṁ chidrasākṣiṇam||163||
Dattvā pūrṇāhutiṁ devi praṇamenmātṛbhairavam|
Oṁ samastakriyādoṣapūraṇeśa vrataṁ prati||164||
Yatkiñcidakṛtaṁ duṣṭaṁ kṛtaṁ vā mātṛnandana|
Tatsarvaṁ mama deveśa tvatprasādātpraṇaśyatu||165||
Sarvathā raśmicakreśa namastubhyaṁ prasīda me|
Anena dadyāddevāya nimantraṇapavitrakam||166||
Yoginīkṣetramātṝṇāṁ baliṁ dadyāttato guruḥ|
Pañcagavyaṁ caruṁ dantakāṣṭhaṁ śiṣyaiḥ samantataḥ||167||
Ācāryo nidrāṁ kurvīta prātarutthāya cāhnikam|
Tato vidhiṁ pūjayitvā pavitrāṇi samāharet||168||
Dantakāṣṭhaṁ mṛcca dhātrī samṛddhātrī sahāmbunā|
Catuḥsamaṁ ca taiḥ sārdhaṁ bhasma pañcasu yojayet||169||
Prāgdakṣapaścimordhvasthavāmavaktreṣu vai kramāt|
Pañcaitāni pavitrāṇi sthāpayecceśagocare||170||
Kuśedhmaṁ pañcagavyaṁ ca śarvāgre viniyojayet|
Vāmāmṛtādisaṁyuktaṁ naivedyaṁ trividhaṁ tataḥ||171||
Dadyādasṛktathā madyaṁ pānāni vividhāni ca|
Tato homo mahākṣmājamāṁsaistilayutairatho||172||
Tilairghṛtayutairyadvā taṇḍulairatha dhānyakaiḥ|
Śarkarākhaṇḍasaṁyuktapañcāmṛtapariplutaiḥ||173||
Mūlaṁ sahasraṁ sāṣṭoktaṁ triśaktau brahmavaktrakam|
Arciṣāṁ tu śataṁ sāṣṭaṁ tataḥ pūrṇāhutiṁ kṣipet||174||
Tato'ñjalau pavitraṁ tu gṛhītvā prapaṭhedidam|
Akāmādathavā kāmādyanmayā na kṛtaṁ vibho||175||
Tadacchidraṁ mamāstvīśa pavitreṇa tavājñayā|
Mūlamantraḥ pūrayeti kriyāniyamamityatha||176||
Vauṣaḍante pavitraṁ ca dadyādbindvavasānakam|
Nādāntaṁ samanāntaṁ cāpyunmanāntaṁ kramāttrayam||177||
Evaṁ catuṣṭayaṁ dadyādanulomena bhautikaḥ|
Naiṣṭhikastu vilomena pavitrakacatuṣṭayam||178||
Yatkiñcidvividhaṁ vastracchatrālaṅkaraṇādikam|
Tannivedyaṁ dīpamālāḥ suvarṇatilabhājanam||179||
Vastrayugmayutaṁ sarvasampūraṇanimittataḥ|
Bhojanīyāḥ pūjanīyāḥ śivabhaktāstu śaktitaḥ||180||
Catustridvyekamāsādidinaikāntaṁ mahotsavam|
Kuryāttato na vrajeyuranyasthānaṁ kadācana||181||
Tatastu daiśikaḥ pūjyo gāmasmai kṣīriṇīṁ navām|
Dadyātsuvarṇaratnādirūpyavastravibhūṣitām||182||
Vadedguruśca sampūrṇo vidhistava bhavatviti|
Vaktavyaṁ devadevasya punarāgamanāya ca||183||
Tato visarjanaṁ kāryaṁ guptamābharaṇādikam|
Naivedyaṁ gururādāya yāgārthe tanniyojayet||184||
Caturṇāmapi sāmānyaṁ pavitrakamiti smṛtam|
Nāsmādvrataṁ paraṁ kiñcitkā vāsya stutirucyate||185||
Śeṣaṁ tvagādhe vāryoghe kṣipenna sthāpayetsthiram|
Atha naimittikavidhiryaḥ purāsūtrito mayā||186||
Sa bhaṇyate tatra kāryā devasyārcā viśeṣataḥ|
Cakrayāgaśca kartavyaḥ pūrvoktavidhinā budhaiḥ||187||
Tatra yadyannijābhīṣṭabhogamokṣopakārakam|
Pāramparyeṇa sākṣādvā bhaveccidacidātmakam||188||
Tatpūjyaṁ tadupāyāśca pūjyāstanmayatāptaye|
Tadupāyo'pi sampūjyo mūrtikālakriyādikaḥ||189||
The thread of cloth (pāṭṭa-sūtram tu) (made out) of silk (kauśeyam), cotton (kārpāsam) and (ca) linen (kṣaumam eva) of the four types of initiates --lit. of the four periods of religious life-- (cātura-āśramikāṇām tu) is cut and sprinkled over (kartita-ukṣitam) by a woman with beautiful eyebrows (subhruvā). After multiplying three by three (tridhā tu tri-guṇī-kṛtya), he should cause another person to make (the thread of cloth) --sometimes there is no causal signification for the causative "kārayet", this might be occurring here, so instead of "he should cause another person to make" the translation might be "he should make"-- (kārtayet) with the (right) size and number (of strands) (māna-saṅkhyām tu). One hundred and eight strands (aṣṭa-uttaram tantu-śatam), or (vā) half that (tad-ardham) (or even) half that --i.e. a quarter-- (tad-ardhakam). But (tu) (there is) a diminution (hrāsaḥ) of the previous number (of one hundred and eight strands) (pūrva-saṅkhyāyāḥ) by ten and ten (daśabhiḥ daśabhiḥ), in order (kramāt), by nine (navabhiḥ), by five (pañcabhiḥ) or (vā) by twenty-seven (saptaviṁśatyāḥ), beginning with Śiva (śiva-āditaḥ). He should make (kuryāt tu) such (tāvataḥ) knots (granthīn) with the same arrangement as the strands (yādṛśas tantu-vinyāsaḥ). (And he also should make) those (knots) (tān) besmeared with an unguent of four ingredients --viz. sandal, agallochum, saffron and musk-- (catuḥsama-viliptān), or (athavā) with saffron (only) (kuṅkumena tu). On the manifest (form of the deity) (vyakte), (the sacred thread) should be (syāt) up to the sloping sides of the knees --if this makes any sense-- (jānu-taṭa-antam). On the liṅga (liṅge), (the sacred thread) should end in the seat (of such a liṅga) (pīṭha-avasānakam). During the (rituals of) worship (arcāsu), (the sacred thread looks) splendid (śobhanam) on the head (mūrdhni) (of the officiant) because he imagines (that the sacred thread stands for) the three principles (tri-tattva-parikalpanāt). (Also, he imagines that the sacred thread has the majesty) of the powers of the twelve knots (dvādaśa-granthi-śaktīnām) as well as (api) the rays of light of the faces of Brahmā --the translation "of Brahma" is also possible but improbable; by the way, these last three lines contain a very far-fetched Sanskrit, and yes, the text might be corrupt-- (brahma-vaktra-arciṣām).
That (pavitram or sacred thread) (tad) is regarded (iṣyate) as splendid (yathā-śobham) (when applied) on the Seat of Knowledge (vidyā-pīṭhe), the movable liṅga (cale liṅge), the altar (sthaṇḍile), the Guru (gurau), the group (of the Guru) --i.e. his family-- (gaṇe), the bell (ghaṇṭāyām), the big and the small wooden ladles (sruk-sruve), the disciple and those who bear marks (śiṣya-liṅgiṣu), the door and its arch (on top) (dvāra-toraṇe), one's own body (sva-dehe) and (ca... ca) the seat of fire (vahni-pīṭhe). He should place --the causal meaning is also valid here, i.e. "he should cause someone to place"-- (kārayet) the nine-colored (sacred thread) (nava-raṅgikam) on the terrace (prāsāde) and (ca) on the sacrificial house (yāga-gehe).
(The knots of the sacred thread installed) on the Seat of Knowledge (vidyā-pīṭhe tu) are fifty --"kha" or "ether" stands for zero and "śara" or "arrow" for five-- (kha-śarāḥ). (In turn, the sacred thread) residing on the idol and the seat of the liṅga (pratimā-liṅga-pīṭha-gam) contains forty-eight (knots) --"Vasu" stands for eight and "Veda" for four-- (vasu-vedam), and (ca) (the one) on the bell (ghaṇṭāyām) has twenty-five --"śara" or "arrow" stands for five, and "akṣi" or "eyes" for two-- (śara-akṣi). (The sacred thread) on the small wooden ladle (sruve) possesses eighteen (knots) (aṣṭādaśa), (while that one) on the big wooden ladle (sruci) contains twenty-four --"Veda" stands for four and "akṣi" or "eyes" for two-- (veda-akṣi). (The sacred thread placed) on the terrace (prāsāde) bears thirty-six (knots) (ṣaṭtriṁśat), (and the one) on the pavilion (maṇḍape) twelve --"ravi" or "sun" stands for twelve-- (raviḥ). (Also, the sacred thread located) on the house for the ablutions (snānagehe) contains sixteen (knots) --"rasa" or "taste" represent six and "indu" or "moon" one-- (rasa-indu), (whereas that thread) on the house for meditation (dhyāna-gṛhe) has twenty-four --"abdhi" or "ocean" stands for four and "netra" or "eyes" for two; by the way, I was expecting "abdhinetram" for the sake of a proper concord with "pavitram" or "sacred thread"-- (abdhi-netre). (On the other hand, the thread) on the Guru (gurau) is endowed with seven (knots) (sapta), (and that one) residing on the adepts (sādhaka-gāḥ) has five (pañca). (In turn, the thread) on the spiritual son (putrake) has seven (knots) (sapta), (and the one) on the samayī (sāmaye) four (knots) (catvāras). And (atha) (the thread) on the disciple who stays in other scriptures (anya-śāstra-sthe śiṣye) is said to have (ucyate) a group of five knots (pañcakam). A single (kevalaḥ) knot (granthiḥ) for (the thread of) those who bear marks (liṅginām). He should create (kalpayet) (a thread containing) ten (knots) (daśa) for the arch of the door (toraṇe). (The threads) on the doors (dvāreṣu) should be (furnished with) (syuḥ) eight (aṣṭau) knots (granthayaḥ). After making (kṛtvā) the sacred thread (pavitrakam) in this way (ittham) (as well as) worshiping (pūjayitvā) the net of Mantra-s (mantra-jālam), (and) subsequently (tatas), after bringing about (sampādya) the abiding of the sacred threads (externally) and internally --final "sthate" is Accusative dual of "sthatā" or "abiding"-- (tad-sthatva-ātma-sthate... pavitrakāṇām), he should make (kuryāt) a purification (where there is) a falling (of clarified butter into the fire and the caru) --"caru" is an oblation of rice, barley and pulse boiled with butter and milk-- (sampāta-saṁskriyām). After that (tatas), he should meditate (dhyāyet) on Bhairava (bhairavam) as a string/cascade/lake of Consciousness (saṁvid-saram) (and) as the Witness of the faults (chidra-sākṣiṇam). After presenting (dattvā) a full oblation (pūrṇa-āhutim), O Goddess (devi), he should bow down (praṇamet) before the Bhairava or the Mothers (mātṛ-bhairavam) (and then proclaim:) 'Oṁ (oṁ), O Lord, You who complete all the faults in a ritual --i.e. He fills the gaps where a fault has been comitted-- (samasta-kriyā-doṣa-pūraṇeśa), with reference to (prati) the vow (vratam), whatever (yad kiñcid) has not been done (akṛtam) or (vā) has been wrongly done (duṣṭam kṛtam), O You who gladden the Mothers (mātṛ-nandana), let all that be caused to disappear (tad sarvam.... praṇaśyatu) through Your Favor (tvad-prasādāt), O Lord of the gods (deva-īśa)! Oh Lord of the wheel of rays (raśmi-cakra-īśa), salutation (namas) to You (tubhyam) in every way (sarvathā)! Favor (prasīda) me (me)!'. With this (plea) (anena), he should give (dadyāt) the sacred thread of invocation (nimantraṇa-pavitrakam) to God (devāya). Then (tatas), the Guru (guruḥ) should present (dadyāt) an offering --as "bali" also means "victim", Abhinavagupta is very likely to be referring to perform an animal sacrifice as an offering-- (balim) all round (samantatas) for the Yoginī-s and the Mothers of the field (yoginī-kṣetra-mātṝṇām), (and) for the disciples --expecting "śiṣyānām" here, in Genitive case as before-- (śiṣyaiḥ), (he should present) the five products of the cow (pañca-gavyam), the caru (carum) (and) the tooth-stick (danta-kāṣṭham). (After doing all those things,) the Ācārya --viz. the Guru-- (ācāryaḥ) should go to sleep (nidrām kurvīta). (Next,) having gotten up (utthāya ca) at daybreak (prātar), (he should perform) the āhnika --i.e. the daily ceremony-- (āhnikam). After that (tatas), having performed the ritual of worship (vidhim pūjayitvā), he should collect (samāharet) the purifiers (pavitrāṇi): The tooth-stick (danta-kāṣṭham) as well as (ca) clay (mṛd), the dhātrī fruit --viz. the Emblica Officinalis-- (dhātrī), clay with the āmalaka fruit (sa-mṛd-dhātrī), along with water (saha ambunā) and (ca) the unguent of four ingredients (catuḥsamam), (plus) ash (bhasma) together with them (taiḥ sārdham). (Afterward,) he should gradually apply (yojayet... kramāt) indeed (vai) these (etāni) five (pañca) purifiers (pavitrāṇi) on the five faces (of Lord Sadāśiva) that reside in the east, south, west, zenith and north (pañcasu... prāk-dakṣa-paścima-ūrdhvastha-vāma-vaktreṣu), and (finally) (ca) he should establish (them) (sthāpayet) in the sphere of the Lord --viz. in the northeast quarter-- (īśa-gocare). He should present (viniyojayet) the fuel made out of Kuśa grass (kuśa-idhmam) and (ca) the five products of the cow (pañcagavyam) before Śarva --viz. before Lord Śiva-- (śarva-agre). After that (tatas), he should present (dadyāt) a triple (trividham) offering of edibles (naivedyam) combined with the Nectar of the left, etc. (vāma-amṛta-ādi-saṁyuktam): Blood (asṛk) as well as (tathā), liquor/wine (madyam) and (ca) various (vividhāni) drinks (pānāni). Next (tatas), homa --i.e. oblations to the fire-- (homaḥ) with the meat of a great bull --expecting "mahokṣā = mahā + ukṣā"-- and a ram (mahā-kṣmā-aja-māṁsaiḥ) accompanied by sesame seeds (tila-yutaiḥ), or (atha) with sesame seeds (tilaiḥ) accompanied by clarified butter (ghṛta-yutaiḥ), or else (yad vā) with grains of rice (taṇḍulaiḥ) or (vā) cereal --lit. "with grains of corn", but at that time in Kashmir corn was not available, I guess-- (dhānyakaiḥ) immersed in the five Nectars combined with portions of candied sugar (śarkarā-khaṇḍa-saṁyukta-pañca-amṛta-pariplutaiḥ). The root (Mantra) (mūlam) is mentioned (uktam) one thousand and eight (times) (sahasram sa-aṣṭa). The face of Brahmā (brahma-vaktrakam) (is deposited) on the three Powers (tri-śaktau). (There are) one hundred and eight (śatam sa-aṣṭam) rays of light/flames (arciṣām tu). After that (tatas), he should throw (kṣipet) a full oblation (pūrṇāhutim). Afterward (tatas), having taken (gṛhītvā) the sacred thread (pavitram tu) in both hands forming a cavity (añjalau), he should recite (prapaṭhet) this (idam): 'O All-pervasive One (vibho), that which (yad), unwillingly (akāmāt) or (athavā) willingly (kāmāt), has not been done (na kṛtam), by the sacred thread (pavitreṇa) (and) by Your Command (tava ājñayā), O Lord (īśa), let it not be a fault (tad acchidram... astu) for me (mama)!'. (Next,) the root Mantra (mūla-mantraḥ), (and this proclamation:) 'Complete the observance of the ritual!' (pūraya iti kriyā-niyamam iti). Now (atha), at the end of vauṣaṭ (vauṣaṭ-ante), he should offer (dadyāt) the sacred thread (pavitram ca) ending in Bindu (bindu-avasānakam), (and then,) progressively (kramāt) the three (threads) (trayam) ending in Nāda (nāda-antam), ending in Samanā (samanā-antam) and (ca api) ending in Unmanā (unmanā-antam). Thus (evam), the householder (bhautikaḥ) should offer (dadyāt) a set of four (sacred threads) (catuṣṭayam) in the regular order (of manifestation) (anulomena), but (tu) the one who has taken the vow of perpetual abstinence and chastity (naiṣṭhikaḥ) (should offer) a set of four sacred threads (pavitraka-catuṣṭayam) in the reverse order (of withdrawal) (vilomena). That (tad) offering (nivedyam) (consists of many things) whatsoever (yad kiñcid), e.g. various (vividham) clothes, umbrellas, ornaments, etc. (vastra-chatra-alaṅkaraṇa-ādikam), rosaries of lamps (dīpa-mālāḥ), a golden vessel (containing) sesame seeds (suvarṇa-tila-bhājanam) accompanied with a couple of clothes (vastra-yugma-yutam) so as to complete everything (sarva-sampūraṇa-nimittatas). The devotees of Śiva (śiva-bhaktāḥ tu) are to be fed (bhojanīyāḥ) (and) worshiped (pūjanīyāḥ) according to the (financial) power (of the one holding the ceremony) (śaktitas). He should hold (kuryāt) a great festival (mahā-utsavam) (whose duration) starts in four, three, two or one month and ends in only one day (catur-tri-dvi-eka-māsa-ādi-dina-eka-antam). Then (tatas), (the attendees to that festival) should never go (na vrajeyuḥ... kadācana) to another place (anya-sthānam). Next (tatas tu), the spiritual preceptor --i.e. the Guru-- (daiśikaḥ) is to be worshiped (pūjyaḥ). He should give (dadyāt) him --viz. the Guru-- (asmai) a young (navām) dairy cow (gām... kṣīriṇīm) adorned with beautiful clothes (containing) gold, gems, etc. --"rūpya", apart from "beautiful", also means "silver", but this meaning does not fit in this context-- (suvarṇa-ratna-ādi-rūpya-vastra-vibhūṣitām). And (ca) the Guru (guruḥ) should say (vadet): 'Let Your ritual be (vidhiḥ tava bhavatu) complete (sampūrṇaḥ... iti)!'. (And) 'So be it!' (bhavatu iti), is to be replied --lit. "is to be said"-- (by the disciples) (vaktavyam). After that (tatas), the dismissal (visarjanam) of the God of gods (deva-devasya) is to be carried out (kāryam) for Him to come (āgamanāya ca) again (punar). After receiving/accepting (ādāya) the offering (naivedyam) consisting of ornaments, etc. (ābharaṇa-ādikam) —which is to be kept secret (guptam)—, the Guru (guruḥ) should employ (niyojayet) that (tad) for the sacrifice (yāga-arthe). The same (sāmānyam) (ritual of) the sacred thread (pavitrakam) for the four (kinds of initiates) (caturṇāmapi), this is what is said (iti smṛtam). There is no (na... kiñcid) vow (vratam) higher (param) than this (asmāt), or (vā) what (kā) laudation (stutiḥ) could be said --lit. "it is said"-- (ucyate) in its honor (asya) (that would do it justice)? He should cast (kṣipet) the remnants (śeṣam tu) into a deep stream of water (agādhe vāri-oghe). He should not establish (na sthāpayet) (anything) permanent (sthiram).
Now (atha), the occasional ritual (naimittika-vidhiḥ... sa) that (yaḥ), delivered in aphorisms before --Abhinavagupta seems to be referring to the aphorisms 6-9 of this chapter-- (purā-sūtritaḥ), I have (already) mentioned (mayā... bhaṇyate) --far-fetched Sanskrit here--. There (tatra), worship (arcā) of God (devasya) is to be especially performed (kāryā... viśeṣatas) by the wise (budhaiḥ); and also (ca) the sacrifice of the circle (cakra-yāga) is to be performed (kartavyaḥ) (by them) by means of the above-mentioned procedure (pūrva-ukta-vidhinā). In that context (tatra), whatever thing (yad yad), conscious or unconscious (cit-acit-ātmakam), which helps, indirectly or indirectly, (to fulfill) one's own desire, whether it is worldly enjoyment or Liberation (nija-abhīṣṭa-bhoga-mokṣa-upakārakam... pāramparyeṇa sākṣāt vā bhavet), that (very thing) (tad) is to be worshiped (pūjyam). Those means (tad-upāyāḥ) to attain identification with Him (tad-mayatā-āptaye) are also to be worshiped (ca pūjyāḥ). Even (api) the means to that --i.e. to those aforesaid means-- (tad-upāyaḥ), (such as) Mūrti --lit. form, embodiment, idol--, time, ritualistic activity, etc. (mūrti-kāla-kriyā-ādikaḥ), is to be fully worshiped (sampūjyaḥ)||151-189||
उपेयसूतिसामर्थ्यमुपायत्वं तदर्चनात्।
तद्रूपतन्मयीभावादुपेयं शीघ्रमाप्नुयात्॥१९०॥
Upeyasūtisāmarthyamupāyatvaṁ tadarcanāt|
Tadrūpatanmayībhāvādupeyaṁ śīghramāpnuyāt||190||
The character of being a means (upāyatvam) (is) the capacity of producing the goal (upeya-sūti-sāmarthyam). Through its worship (tad-arcanāt) (and) through the identification with that nature (tad-rūpa-tad-mayī-bhāvāt), he quickly attains (śīghram āpnuyāt) the goal (upeyam)||190||
Stanzas 191 to 212
यथा यथा च नैकट्यमुपायेषु तथा तथा।
अवश्यम्भावि कार्यत्वं विशेषाच्चार्चनादिके॥१९१॥
Yathā yathā ca naikaṭyamupāyeṣu tathā tathā|
Avaśyambhāvi kāryatvaṁ viśeṣāccārcanādike||191||
In proportion as (yathā yathā ca) proximity (to the goal) (naikaṭyam) in the case of the means (upāyeṣu) (is,) so also (tathā tathā) the effect (kāryatvam) which necessarily occurs (avaśyambhāvi) (will be) --i.e. if the means are very near the goal, the effect of that means will take place faster--, particularly (viśeṣāt ca) regarding worship, etc. (arcana-ādike) ||191||
ज्ञानस्य कस्यचित्प्राप्तिर्भोगमोक्षोपकारिणः।
यदा तन्मुख्यमेवोक्तं नैमित्तिकदिनं बुधैः॥१९२॥
तदुपायः शास्त्रमत्र वक्ताप्यौपयिको गुरुः।
तद्विदोऽपि गुरुभ्राता संवादाज्ज्ञानदायकः॥१९३॥
गुरोः पत्नी तथा भ्राता पुत्र इत्यादिको गणः।
न योनिसम्बन्धवशाद्विद्यासम्बन्धजस्तु सः॥१९४॥
वीर्यारुणपरीणामदेहाहन्ताप्रतिष्ठिताः।
देहोपकारसन्ताना ज्ञातेये परिनिष्ठिताः॥१९५॥
Jñānasya kasyacitprāptirbhogamokṣopakāriṇaḥ|
Yadā tanmukhyamevoktaṁ naimittikadinaṁ budhaiḥ||192||
Tadupāyaḥ śāstramatra vaktāpyaupayiko guruḥ|
Tadvido'pi gurubhrātā saṁvādājjñānadāyakaḥ||193||
Guroḥ patnī tathā bhrātā putra ityādiko gaṇaḥ|
Na yonisambandhavaśādvidyāsambandhajastu saḥ||194||
Vīryāruṇaparīṇāmadehāhantāpratiṣṭhitāḥ|
Dehopakārasantānā jñāteye pariniṣṭhitāḥ||195||
According to the wise (budhaiḥ), the main day (for the performance) of occasional (rituals) (tad mukhyam eva... naimittika-dinam) is said to be (uktam) (the one) when (yadā) (there was) the obtainment (prāptiḥ) of some knowledge that helps in (attaining) worldly enjoyment and Liberation (jñānasya kasyacid... bhoga-mokṣa-upakāriṇaḥ). That means (tad-upāyaḥ) (is) here (atra) the scripture (śāstram), and also (api) he who proclaims (it) (vaktā), i.e. the Guru (guruḥ), who is (also) a means (aupayikaḥ). There is an agreement (saṁvādāt) that the brother of the Guru (guru-bhrātā) —who also knows That (tad-vidaḥ api)— is a giver of knowledge (jñāna-dāyakaḥ).
(There is) the group (gaṇaḥ) (constituted by) the wife (patnī) of the Guru (guroḥ) as well as (tathā) the brother (bhrātā), the son (putraḥ), etc. (iti-ādikaḥ). It --viz. that group-- (saḥ) is not on account of a blood-relation --lit. "uterus-relation"-- (yoni-sambandha-vaśāt) but rather (tu) it is born from a Knowledge-relation (vidyā-sambandha-jaḥ).
Lineages, corporeal or of service (deha-upakāra-santānāḥ), are established in the notion that the "I" is the body, which is a transformation --though "parīṇāma" literally means "course or lapse of time", in this context I interpret it as "pariṇāma" or "transformation" or the whole compound makes no sense-- of semen and red color --Abhinavagupta refers here to male semen and female blood-- (vīrya-aruṇa-parīṇāma-deha-ahantā-pratiṣṭhitāḥ). (Therefore, lineages) are well fixed (pariniṣṭhitāḥ) in affinity (jñāteye)||192-195||
तथा च स्मृतिशास्त्रेषु सन्ततेर्दायहारिता।
युक्तैव तावान्स ह्युक्तो भेदाद्दूरान्तिकत्वतः॥१९६॥
ये तु त्यक्तशरीरास्था बोधाहम्भावभागिनः।
बोधोपकारसन्तानद्वयात्ते बन्धुताजुषः॥१९७॥
Tathā ca smṛtiśāstreṣu santaterdāyahāritā|
Yuktaiva tāvānsa hyukto bhedāddūrāntikatvataḥ||196||
Ye tu tyaktaśarīrāsthā bodhāhambhāvabhāginaḥ|
Bodhopakārasantānadvayātte bandhutājuṣaḥ||197||
And likewise (tathā ca), in the scriptures containing the whole body of codes of law (smṛti-śāstreṣu), the reception of an inheritance (dāya-hāritā) from a lineage (santateḥ) (is) suitable (yuktā) indeed (eva). That (saḥ) is said to be (hi uktaḥ) of such extent (tāvān) due to the divisions of far and near (bhedāt dūra-antikatvataḥ). Those (te) who (ye tu) have abandoned (their) regard for the body (tyakta-śarīra-āsthāḥ) (and) partake of a state where the "I" is Consciousness (bodha-aham-bhāva-bhāginaḥ), possess a relationship (bandhutā-juṣaḥ) because of the two lineages of Consciousness and service (bodha-upakāra-santāna-dvayāt)||196-197||
तत्रेत्थं प्राग्यदा पश्येच्छक्त्युन्मीलितदृक्क्रियः।
देहस्तावदयं पूर्वपूर्वोपादाननिर्मितः॥१९८॥
आत्मा विकाररहितः शाश्वतत्वादहेतुकः।
स्वातन्त्र्यात्पुनरात्मीयादयं छन्न इव स्थितः॥१९९॥
पुनश्च प्रकटीभूय भैरवीभावभाजनम्।
तत्रास्य प्रकटीभावे भुक्तिमुक्त्यात्मके भृशम्॥२००॥
य उपायः समुचितो ज्ञानसन्तान एष सः।
क्रमात्स्फुटीभवत्तादृक्सदृशज्ञानधारया॥२०१॥
गलद्विजातीयतया प्राप्यं शीघ्रं हि लभ्यते।
एवं चानादिसंसारोचितविज्ञानसन्ततेः॥२०२॥
ध्वंसे लोकोत्तरं ज्ञानं सन्तानान्तरतां श्रयेत्।
असंसारोचितोदारतथाविज्ञानसन्ततेः॥२०३॥
कारणं मुख्यमाद्यं तद्गुरुविज्ञानमात्मगम्।
अत्यन्तं स्वविशेषाणां तत्रार्पणवशात्स्फुटम्॥२०४॥
उपादानं हि तद्युक्तं देहभेदे हि सत्यपि।
देहसन्ततिगौ भेदाभेदौ विज्ञानसन्ततेः॥२०५॥
न तथात्वाय योगीच्छाविष्टशावशरीरवत्।
योगिनः परदेहादिजीवतापादने निजम्॥२०६॥
देहमत्यजतो नानाज्ञानोपादानता न किम्।
तेन विज्ञानसन्तानप्राधान्याद्यौनसन्ततेः॥२०७॥
अन्योऽयं गुरुसन्तानो यः शिवज्ञाननिष्ठितः।
इत्थं स्थिते त्रयं मुख्यं कारणं सहकारि च॥२०८॥
एककारणकार्यं च वस्त्वित्येष गुरोर्गणः।
गुरुः कारणमत्रोक्तं तत्पत्नी सहकारिणी॥२०९॥
यतो निःशक्तिकस्यास्य न यागेऽधिकृतिर्भवेत्।
अन्तःस्थोदारसंवित्तिशक्तेर्बाह्यां विनापि ताम्॥२१०॥
सामर्थ्यं योगिनो यद्वद्विनापि सहकारिणम्।
एकजन्या भ्रातरः स्युस्तत्सदृग्यस्तु कोऽपि सः॥२११॥
पुनः परम्परायोगाद्गुरुवर्गोऽपि भण्यते।
मुख्य एष तु सन्तानः पूज्यो मान्यश्च सर्वदा॥२१२॥
Tatretthaṁ prāgyadā paśyecchaktyunmīlitadṛkkriyaḥ|
Dehastāvadayaṁ pūrvapūrvopādānanirmitaḥ||198||
Ātmā vikārarahitaḥ śāśvatatvādahetukaḥ|
Svātantryātpunarātmīyādayaṁ channa iva sthitaḥ||199||
Punaśca prakaṭībhūya bhairavībhāvabhājanam|
Tatrāsya prakaṭībhāve bhuktimuktyātmake bhṛśam||200||
Ya upāyaḥ samucito jñānasantāna eṣa saḥ|
Kramātsphuṭībhavattādṛksadṛśajñānadhārayā||201||
Galadvijātīyatayā prāpyaṁ śīghraṁ hi labhyate|
Evaṁ cānādisaṁsārocitavijñānasantateḥ||202||
Dhvaṁse lokottaraṁ jñānaṁ santānāntaratāṁ śrayet|
Asaṁsārocitodāratathāvijñānasantateḥ||203||
Kāraṇaṁ mukhyamādyaṁ tadguruvijñānamātmagam|
Atyantaṁ svaviśeṣāṇāṁ tatrārpaṇavaśātsphuṭam||204||
Upādānaṁ hi tadyuktaṁ dehabhede hi satyapi|
Dehasantatigau bhedābhedau vijñānasantateḥ||205||
Na tathātvāya yogīcchāviṣṭaśāvaśarīravat|
Yoginaḥ paradehādijīvatāpādane nijam||206||
Dehamatyajato nānājñānopādānatā na kim|
Tena vijñānasantānaprādhānyādyaunasantateḥ||207||
Anyo'yaṁ gurusantāno yaḥ śivajñānaniṣṭhitaḥ|
Itthaṁ sthite trayaṁ mukhyaṁ kāraṇaṁ sahakāri ca||208||
Ekakāraṇakāryaṁ ca vastvityeṣa gurorgaṇaḥ|
Guruḥ kāraṇamatroktaṁ tatpatnī sahakāriṇī||209||
Yato niḥśaktikasyāsya na yāge'dhikṛtirbhavet|
Antaḥsthodārasaṁvittiśakterbāhyāṁ vināpi tām||210||
Sāmarthyaṁ yogino yadvadvināpi sahakāriṇam|
Ekajanyā bhrātaraḥ syustatsadṛgyastu ko'pi saḥ||211||
Punaḥ paramparāyogādguruvargo'pi bhaṇyate|
Mukhya eṣa tu santānaḥ pūjyo mānyaśca sarvadā||212||
In that context (tatra), (cessation of the identification with the body happens) when (yadā) someone whose knowledge and action have been opened up by Śakti --viz. by Śiva's Power-- (śakti-unmīlita-dṛk-kriyaḥ) sees (paśyet) in that way (ittham) at first --i.e. at the beginning of his perception-- (prāk).
This (ayam) body (dehaḥ) has really been created by a sequence of previous material causes (tāvat... pūrva-pūrva-upādāna-nirmitaḥ). (On the contrary,) the Self (ātmā) is devoid of change (vikāra-rahitaḥ), (and,) since He is eternal (śāśvatatvāt), He is causless --I would prefer "ahaituka" instead-- (ahetukaḥ).
At one time (punar), through His own Absolute Freedom (svātantryāt... ātmīyāt), He --i.e. the Self-- (ayam) remains (sthitaḥ) as if (iva) hidden (channaḥ); and (ca) at another time (punar), having become manifest (prakaṭībhūya), (He is) a receptacle for the State of Bhairava (bhairavī-bhāva-bhājanam).
In that case (tatra), with regard to the manifestation of this (Self) (asya prakaṭībhāve) —which consists of worldly enjoyment and Liberation (bhukti-mukti-ātmake)— strongly (bhṛśam), the means (upāyaḥ) that (yaḥ) is (most) suitable (samucitaḥ) (is) this very (eṣaḥ saḥ) lineage of knowledge (jñāna-santānaḥ).
The goal (prāpyam) is quickly achieved (śīghram hi labhyate) through the stream of such similar cognitions which become gradually evident (kramāt sphuṭībhavat-tādṛk-sadṛśa-jñāna-dhārayā) (and) through the disappearance of (their) dissimilarity (galat-vijātīyatayā).
Thus (evam ca), when there is the destruction (dhvaṁse) of the continuous flow of consciousness proper to beginningless Saṁsāra --i.e. to beginningless Transmigration full of suffering-- (anādi-saṁsāra-ucita-vijñāna-santateḥ), the extraordinary --viz. which is beyond what is common or general-- (loka-uttaram) Knowledge (jñānam) becomes another continuous flow (santāna-antaratām śrayet).
The main (mukhyam) primordial (ādyam) cause (kāraṇam... tad) of such an illustrious continuous flow of Consciousness proper to (a state) devoid of Saṁsāra (asaṁsāra-ucita-udāra-tathā-vijñāna-santateḥ) (is) the Consciousness/Knowledge of the Guru (guru-vijñānam) that resides in (his) Self --i.e. in the Self of the Guru-- (ātma-gam).
That --viz. Guru's Consciousness/Knowledge-- (tad) (is) properly (yuktam) (called) the completely (atyantam) evident (sphuṭam) material cause (upādānam hi) (of the disciple's Liberation) since Its own particularities are placed (sva-viśeṣāṇām... arpaṇa-vaśāt) in him --i.e. in the disciple-- (tatra), even if there are different bodies --viz. the body of the Guru and the body of the disciple-- (deha-bhede hi sati api).
Dualism and non-dualism --i.e. duality and unity-- (bheda-abhedau) residing in the continuous flow of bodies (deha-santati-gau) (are useless) to produce such a condition (na tathātvāya) of the continuous flow of Consciousness/Knowledge (vijñāna-santateḥ), as the dead body penetrated by the will of a yogī (yogi-icchā-āviṣṭa-śāva-śarīra-vat).
When there is generation of life in the body of another (person), etc. (para-deha-ādi-jīvatā-āpādane) on the part of a yogī (yoginaḥ) without abandoning (a-tyajataḥ) his own (nijam) body (deham), is there not (na kim) a condition of material cause in the case of (his) multiple cognitions (nānā-jñāna-upādānatā )?
For that reason (tena), due to the supremacy of the continuous flow of Consciousness/Knowledge (vijñāna-santāna-prādhānyāt), this (ayam) lineage of Guru-s (guru-santānaḥ) that (yaḥ) resides in the Knowledge of Śiva (śiva-jñāna-niṣṭhitaḥ) differs from the uterine lineage --i.e. the lineage through blood-relation-- (yauna-santateḥ... anyaḥ). This being so (ittham sthite), (there are) three main things (trayam mukhyam... vastu): "(1) The cause --viz. the Guru -- (kāraṇam), (2) the assisting (cause) --i.e. Guru's wife-- (sahakāri), and (ca... ca) (3) the effect of the one cause --viz. the disciples-- (eka-kāraṇa-kāryam... iti)". This (eṣaḥ) (is) the group (gaṇaḥ) of the Guru (guroḥ).
The cause (kāraṇam) is said to be (uktam) here (atra) the Guru (guruḥ). His wife (tad-patnī) (is) the assistant --i.e. the assisting cause-- (sahakāriṇī), because (yatas) if (the Guru) has no Śakti (niḥśaktikasya), he has no authority (asya na... adhikṛtiḥ bhavet) with reference to the sacrifice (yāge).
In the case of the one who has an internal and exalted Power of Consciousness --i.e. in the case of the Guru-- (antaḥstha-udāra-saṁvitti-śakteḥ), even (api) without (vinā) that (tām) external (Śakti) (bāhyām), (his condition is) just as (yadvat) the capacity (sāmarthyam) of a yogī (yoginaḥ) (to do things) even (api) without (vinā) an assisting (cause) (sahakāriṇam). Brothers (bhrātaraḥ) are born from one (father and one mother) (eka-janyāḥ... syuḥ). Someone (ko'pi saḥ) who (yaḥ tu) is similar to that (tad-sadṛk) by means of a connection with a lineage (paramparā-yogāt), is, on the other hand, also called (punar... api bhaṇyate) (a member of) the group of the Guru (guru-vargaḥ). This (eṣaḥ) (is) the main (mukhyaḥ... tu) lineage (santānaḥ) to be worshiped (pūjyaḥ) and (ca) revered (mānyaḥ) always (sarvadā)||198-212||
Stanzas 213 to 248
गुर्वादीनां च सम्भूतौ दीक्षायां प्रायणेऽपि च।
यदहस्तद्धि विज्ञानोपायदेहादिकारणम्॥२१३॥
एवं स्वजन्मदिवसो विज्ञानोपाय उच्यते।
तादृग्भोगापवर्गादिहेतोर्देहस्य कारणम्॥२१४॥
दीक्षादिकश्च संस्कारः स्वात्मनो यत्र चाह्नि तत्।
भवेज्जन्मदिनं मुख्यं ज्ञानसन्तानजन्मतः॥२१५॥
स्वकं मृतिदिनं यत्तु तदन्येषां भविष्यति।
नैमित्तिकं मृतो यस्माच्छिवाभिन्नस्तदा भवेत्॥२१६॥
Gurvādīnāṁ ca sambhūtau dīkṣāyāṁ prāyaṇe'pi ca|
Yadahastaddhi vijñānopāyadehādikāraṇam||213||
Evaṁ svajanmadivaso vijñānopāya ucyate|
Tādṛgbhogāpavargādihetordehasya kāraṇam||214||
Dīkṣādikaśca saṁskāraḥ svātmano yatra cāhni tat|
Bhavejjanmadinaṁ mukhyaṁ jñānasantānajanmataḥ||215||
Svakaṁ mṛtidinaṁ yattu tadanyeṣāṁ bhaviṣyati|
Naimittikaṁ mṛto yasmācchivābhinnastadā bhavet||216||
Also (ca), with reference to the birth, initiation and death (sambhūtau dīkṣāyām prāyaṇe api ca) of the Guru-s, etc. (guru-ādīnām), the day (ahar tad) (in) which (all those things happen) (yad) (is) undoubtedly (hi) the cause of (their) bodies, etc., which are the means to knowledge (vijñāna-upāya-deha-ādi-kāraṇam). Thus (evam), the day of one's own birth (sva-janma-divasaḥ) is said to be (ucyate) a means to knowledge (vijñāna-upāya). (It is also) the cause (kāraṇam) of the body (dehasya), which is (in turn) the cause of such a worldly enjoyment, Liberation, etc. (tādṛk-bhoga-apavarga-ādi-hetoḥ). And (ca) regarding the day (ahni) where (yatra ca) one's own (sva-ātmanaḥ) purification (saṁskāraḥ) (took place by means of) initiation, etc. (dīkṣā-ādikaḥ), that (tad) is (bhavet) the main (mukhyam) birthday (janma-dinam) because it is the birth of the lineage of Knowledge (jñāna-santāna-janmataḥ). That (occasion) (tad) which (yad tu) (is) the day of one's own death (svakam mṛti-dinam) will become (bhaviṣyati) an occasional (ritual) (naimittikam) for others (anyeṣām), because (yasmāt) at that time (tadā) the dead person (mṛtaḥ) becomes (bhavet) one with Śiva (śiva-abhinnaḥ)||213-216||
तत्र प्रसङ्गान्मरणस्वरूपं ब्रूमहे स्फुटम्।
व्यापकोऽपि शिवः स्वेच्छाकॢप्तसङ्कोचमुद्रणात्॥२१७॥
विचित्रफलकर्मौघवशात्तत्तच्छरीरभाक्।
शरीरभाक्त्वं चैतावद्यत्तद्गर्भस्थदेहगः॥२१८॥
संवित्तेः शून्यरूढायाः प्रथमः प्राणनोदयः।
गर्भस्थदेहनिर्माणे तस्यैवेश्वरता पुनः॥२१९॥
असङ्कोचस्य तन्वादिकर्ता तेनेश उच्यते।
स वाय्वात्मा दृढे तस्मिन्देहयन्त्रे चिदात्मना॥२२०॥
प्रेर्यमाणो विचरति भस्त्रायन्त्रगवायुवत्।
अतः प्राग्गाढसंसुप्तोत्थितवत्स प्रबुध्यते॥२२१॥
क्रमाद्देहेन साकं च प्राणना स्याद्बलीयसी।
तत्रापि कर्मनियतिबलात्सा प्राणनाक्षताम्॥२२२॥
गृह्णाति शून्यसुषिरसंवित्स्पर्शाधिकत्वतः।
एवं क्रमेण सम्पुष्टदेहप्राणबलो भृशम्॥२२३॥
भोगान्कर्मकृतान्भुङ्क्ते योन्ययोनिजदेहगः।
उक्तं च गह्वराभिख्ये शास्त्रे शीतांशुमौलिना॥२२४॥
यथा गृहं विनिष्पाद्य गृही समधितिष्ठति।
तथा देही तनुं कृत्वा क्रियादिगुणवर्जितः॥२२५॥
किञ्चित्स्फुरणमात्रः प्राग्निष्कलः सोऽपि शब्द्यते।
स्फुटेन्द्रियादितत्त्वस्तु सकलात्मेति भण्यते॥२२६॥
इत्यादि श्रीगह्वरोक्तं तत एव पठेद्बहु।
क्षये तु कर्मणां तेषां देहयन्त्रेऽन्यथागते॥२२७॥
प्राणयन्त्रं विघटते देहः स्यात्कुड्यवत्ततः।
नाडीचक्रेषु सङ्कोचविकासौ विपरीततः॥२२८॥
भङ्गः शोषः क्लिदिर्वातश्लेष्माग्न्यपचयोच्चयैः।
इत्येवमादि यत्किञ्चित्प्राक्संस्थानोपमर्दकम्॥२२९॥
देहयन्त्रे विघटनं तदेवोक्तं मनीषिभिः।
तस्मिन्विघटिते यन्त्रे सा संवित्प्राणनात्मताम्॥२३०॥
गृह्णाति योनिजेऽन्यत्र वा देहे कर्मचित्रिते।
स देहः प्रतिबुध्येत प्रसुप्तोत्थितवत्तदा॥२३१॥
तस्यापि भोगतद्धानिमृतयः प्राग्वदेव हि।
विसृष्टिस्थितिसंहारा एते कर्मबलाद्यतः॥२३२॥
अतो नियतिकालादिवैचित्र्यानुविधायिनः।
अनुग्रहस्तु यः सोऽयं स्वस्वरूपे विकस्वरे॥२३३॥
ज्ञप्त्यात्मेति कथं कर्मनियत्यादि प्रतीक्षते।
कर्मकालनियत्यादि यतः सङ्कोचजीवितम्॥२३४॥
सङ्कोचहानिरूपेऽस्मिन्कथं हेतुरनुग्रहे।
अनुग्रहश्च क्रमिकस्तीव्रश्चेति विभिद्यते॥२३५॥
प्राक्चैष विस्तरात्प्रोक्त इति किं पुनरुक्तिभिः।
तेन दीक्षाशिवज्ञानदग्धसङ्कोचबन्धनः॥२३६॥
देहान्ते शिव एवेति नास्य देहान्तरस्थितिः।
येऽपि तत्त्वावतीर्णानां शङ्कराज्ञानुवर्तिनाम्॥२३७॥
स्वयम्भूमुनिदेवर्षिमनुजादिभुवां गृहे।
मृतास्ते तत्पुरं प्राप्य पुरेशैर्दीक्षिताः क्रमात्॥२३८॥
मर्त्येऽवतीर्य वा नो वा शिवं यान्त्यपुनर्भवाः।
तत्र स्वयम्भुवो द्वेधा केऽप्यनुग्रहतत्पराः॥२३९॥
केऽपि स्वकृत्यायातांशस्थानमात्रोपसेविनः।
येऽनुग्रहार्थमाज्ञप्तास्तेषु यो म्रियते नरः॥२४०॥
सोऽनुग्रहं स्फुटं याति विना मर्त्यावतारतः।
यस्तु स्वकार्यं कुर्वाणस्तत्स्थानं नांशतस्त्यजेत्॥२४१॥
यथा गौरी तपस्यन्ती कश्मीरेषु गुहागता।
तत्रैव वा यथा ध्यानोड्डारे नरहरिर्विभुः॥२४२॥
वितस्तां नयतो दैत्यांस्त्रासयन्दृप्त उत्थितः।
सालिग्रामे यथा विष्णुः शिवो वा स्वोपभोगिनः॥२४३॥
तपस्यन्तौ बदर्यां च नरनारायणौ तथा।
इत्येवमादयो देवाः स्वकृत्यांशस्थितास्तथा॥२४४॥
आराधिताः स्वोचितं तच्छीघ्रं विदधते फलम्।
स्वकृत्यांशस्थितानां च धाम्नि येऽन्तं व्रजन्ति ते॥२४५॥
तत्र भोगांस्तथा भुक्त्वा मर्त्येष्ववतरन्त्यपि।
मर्त्यावतीर्णास्ते तत्तदंशकास्तन्मयाः पुनः॥२४६॥
तद्दीक्षाज्ञानचर्यादिक्रमाद्यान्ति शिवात्मताम्।
स्थावराद्यास्तिर्यगन्ताः पशवोऽस्मिन्द्वये मृताः॥२४७॥
स्वकर्मसंस्क्रियावेधात्तल्लोके चित्रताजुषः।
पुंसां च पशुमात्राणां सालोक्यमविवेकतः॥२४८॥
Tatra prasaṅgānmaraṇasvarūpaṁ brūmahe sphuṭam|
Vyāpako'pi śivaḥ svecchākḷptasaṅkocamudraṇāt||217||
Vicitraphalakarmaughavaśāttattaccharīrabhāk|
Śarīrabhāktvaṁ caitāvadyattadgarbhasthadehagaḥ||218||
Saṁvitteḥ śūnyarūḍhāyāḥ prathamaḥ prāṇanodayaḥ|
Garbhasthadehanirmāṇe tasyaiveśvaratā punaḥ||219||
Asaṅkocasya tanvādikartā teneśa ucyate|
Sa vāyvātmā dṛḍhe tasmindehayantre cidātmanā||220||
Preryamāṇo vicarati bhastrāyantragavāyuvat|
Ataḥ prāggāḍhasaṁsuptotthitavatsa prabudhyate||221||
Kramāddehena sākaṁ ca prāṇanā syādbalīyasī|
Tatrāpi karmaniyatibalātsā prāṇanākṣatām||222||
Gṛhṇāti śūnyasuṣirasaṁvitsparśādhikatvataḥ|
Evaṁ krameṇa sampuṣṭadehaprāṇabalo bhṛśam||223||
Bhogānkarmakṛtānbhuṅkte yonyayonijadehagaḥ|
Uktaṁ ca gahvarābhikhye śāstre śītāṁśumaulinā||224||
Yathā gṛhaṁ viniṣpādya gṛhī samadhitiṣṭhati|
Tathā dehī tanuṁ kṛtvā kriyādiguṇavarjitaḥ||225||
Kiñcitsphuraṇamātraḥ prāgniṣkalaḥ so'pi śabdyate|
Sphuṭendriyāditattvastu sakalātmeti bhaṇyate||226||
Ityādi śrīgahvaroktaṁ tata eva paṭhedbahu|
Kṣaye tu karmaṇāṁ teṣāṁ dehayantre'nyathāgate||227||
Prāṇayantraṁ vighaṭate dehaḥ syātkuḍyavattataḥ|
Nāḍīcakreṣu saṅkocavikāsau viparītataḥ||228||
Bhaṅgaḥ śoṣaḥ klidirvātaśleṣmāgnyapacayoccayaiḥ|
Ityevamādi yatkiñcitprāksaṁsthānopamardakam||229||
Dehayantre vighaṭanaṁ tadevoktaṁ manīṣibhiḥ|
Tasminvighaṭite yantre sā saṁvitprāṇanātmatām||230||
Gṛhṇāti yonije'nyatra vā dehe karmacitrite|
Sa dehaḥ pratibudhyeta prasuptotthitavattadā||231||
Tasyāpi bhogataddhānimṛtayaḥ prāgvadeva hi|
Visṛṣṭisthitisaṁhārā ete karmabalādyataḥ||232||
Ato niyatikālādivaicitryānuvidhāyinaḥ|
Anugrahastu yaḥ so'yaṁ svasvarūpe vikasvare||233||
Jñaptyātmeti kathaṁ karmaniyatyādi pratīkṣate|
Karmakālaniyatyādi yataḥ saṅkocajīvitam||234||
Saṅkocahānirūpe'sminkathaṁ heturanugrahe|
Anugrahaśca kramikastīvraśceti vibhidyate||235||
Prākcaiṣa vistarātprokta iti kiṁ punaruktibhiḥ|
Tena dīkṣāśivajñānadagdhasaṅkocabandhanaḥ||236||
Dehānte śiva eveti nāsya dehāntarasthitiḥ|
Ye'pi tattvāvatīrṇānāṁ śaṅkarājñānuvartinām||237||
Svayambhūmunidevarṣimanujādibhuvāṁ gṛhe|
Mṛtāste tatpuraṁ prāpya pureśairdīkṣitāḥ kramāt||238||
Martye'vatīrya vā no vā śivaṁ yāntyapunarbhavāḥ|
Tatra svayambhuvo dvedhā ke'pyanugrahatatparāḥ||239||
Ke'pi svakṛtyāyātāṁśasthānamātropasevinaḥ|
Ye'nugrahārthamājñaptāsteṣu yo mriyate naraḥ||240||
So'nugrahaṁ sphuṭaṁ yāti vinā martyāvatārataḥ|
Yastu svakāryaṁ kurvāṇastatsthānaṁ nāṁśatastyajet||241||
Yathā gaurī tapasyantī kaśmīreṣu guhāgatā|
Tatraiva vā yathā dhyānoḍḍāre naraharirvibhuḥ||242||
Vitastāṁ nayato daityāṁstrāsayandṛpta utthitaḥ|
Sāligrāme yathā viṣṇuḥ śivo vā svopabhoginaḥ||243||
Tapasyantau badaryāṁ ca naranārāyaṇau tathā|
Ityevamādayo devāḥ svakṛtyāṁśasthitāstathā||244||
Ārādhitāḥ svocitaṁ tacchīghraṁ vidadhate phalam|
Svakṛtyāṁśasthitānāṁ ca dhāmni ye'ntaṁ vrajanti te||245||
Tatra bhogāṁstathā bhuktvā martyeṣvavatarantyapi|
Martyāvatīrṇāste tattadaṁśakāstanmayāḥ punaḥ||246||
Taddīkṣājñānacaryādikramādyānti śivātmatām|
Sthāvarādyāstiryagantāḥ paśavo'smindvaye mṛtāḥ||247||
Svakarmasaṁskriyāvedhāttalloke citratājuṣaḥ|
Puṁsāṁ ca paśumātrāṇāṁ sālokyamavivekataḥ||248||
As regards that (tatra), incidentally (prasaṅgāt), I am going to clearly speak --lit. we are going to clearly speak-- (brūmahe sphuṭam) about the nature of death (maraṇa-svarūpam).
Although (api) Śiva (śivaḥ) is all-pervasive (vyāpakaḥ), by sealing (Himself) up through a contraction invented by His own Will (sva-icchā-kḷpta-saṅkoca-mudraṇāt), He partakes of this and that body (tad-tad-śarīra-bhāk) by force of the flood of karma-s (containing) manifold fruits (vicitra-phala-karma-ogha-vaśāt).
And (ca) that (tad) which (yad) (is) the state of partaking of a body --i.e. the state of assuming a body-- (śarīra-bhāktvam) is of this extent --viz. is such-- (etāvat): The first (prathamaḥ) rising of Prāṇana --i.e. of the vital energy in an undistinguished condition, viz. still not divided into the different kinds of sub-vital energies-- (prāṇana-udayaḥ) from Consciousness (saṁvitteḥ) established in the void (śūnya-rūḍhāyāḥ) that occurs in a body residing in a womb (garbha-stha-deha-gaḥ).
Moreover (punar), Supremacy (īśvaratā) regarding the creation of a body residing in a womb (garbha-stha-deha-nirmāṇe) belongs to that very (first rising of Prāṇana) which is free from contraction (tasya eva... asaṅkocasya). On that account (tena), the Lord (īśaḥ) is said to be (ucyate) the Maker of body, etc. (tanu-ādi-kartā).
It --viz. the first rising of Prāṇana-- (saḥ), whose essence is vital air (vāyvātmā), moves (vicarati) in that firm machine (called) body (dṛḍhe tasmin deha-yantre) while impelled (preryamāṇaḥ) by the Self --lit. That which is Consciousness-- (cit-ātmanā), as air within a bellows machine (bhastrā-yantra-ga-vāyu-vat). On this account (atas), he --i.e. the embryo-- (saḥ) awakes (prabudhyate) as (one) who has emerged from a previous excessively deep sleep (prāk-gāḍha-saṁsupta-utthita-vat). Even (api) there (tatra), Prāṇanā --the vital energy-- (prāṇanā), together with the body (dehena sākam ca), becomes (syāt) gradually (kramāt) more powerful (balīyasī), (and) through the force of the karmic Niyati --i.e. the category 11-- (karma-niyati-balāt), Prāṇanā (prāṇanā) assumes (gṛhṇāti) the condition of the sense organs (akṣatām) due to the preponderance of the contact with Consciousness in the subtle channels of the voids --i.e. of the senses-- (śūnya-suṣira-saṁvid-sparśa-adhikatvataḥ). He --i.e. the spiritual soul-- whose force of the vital energy in (his) body is gradually nourished (krameṇa sampuṣṭa-deha-prāṇa-balaḥ) thus (evam), while residing in a body born from a uterus or not (yoni-ayoni-ja-deha-gaḥ), intensely (bhṛśam) experiences (bhuṅkte) the worldly enjoyments/experiences brought about by karma (bhogān karma-kṛtān).
It has been said (uktam ca) in the scripture called Gahvara (gahvara-abhikhye śāstre) by the Moon-crested One --viz. by Śiva-- (śītāṁśu-maulinā): "Just as (yathā) after having produced (viniṣpādya) a house (gṛham), the householder (gṛhī) occupies (it) (samadhitiṣṭhati), so also (tathā), after having brought about (kṛtvā) the body (tanum), the soul occupies it --lit. embodied soul-- (dehī). Previously (prāk), he (saḥ api) —devoid of qualities such as Action, etc. (kriyā-ādi-guṇa-varjitaḥ) (and) being only a limited pulsation (kiñcid-sphuraṇa-mātraḥ)— is called (śabdyate) niṣkala or devoid of parts (niṣkalaḥ). But (tu) he whose principles of the indriya-s --five powers of perception and five powers of action--, etc. are evident/clear (sphuṭa-indriya-ādi-tattvaḥ) is called (bhaṇyate) 'he whose nature is with parts' (sakala-ātmā iti)", etc. (iti-ādi). This has been mentioned in the venerable Gahvara (śrī-gahvara-uktam). He should read (paṭhet) much (bahu) (about this and other topics) from that very (scripture) (tatas eva).
But (tu) when their karma-s end (kṣaye tu karmaṇām teṣām), when the machine of the body has fallen into another condition --lit. "has gone otherwise"-- (deha-yantre anyathā-gate), the machine of the vital energy (prāṇa-yantram) becomes separate (vighaṭate), (and) therefore (tatas) the body (dehaḥ) becomes (syāt) like a wall (kuḍya-vat).
The destruction/breaking up (vighaṭanam tad eva) with respect to the machine of the body (deha-yantre) is said (uktam) by the wise (manīṣibhiḥ) (to be) whatever (yad kiñcid) destroying the previous state or condition (prāk-saṁsthāna-upamardakam), (such as) contraction and expansion (saṅkoca-vikāsau) in reverse (viparītatas) regarding the groups of subtle channels (nāḍī-cakreṣu), breaking up (bhaṅgaḥ), drying up (śoṣaḥ) (and) wetting (klidiḥ) due to diminution and excess of air, phegm and fire (vāta-śleṣma-agni-apacaya-uccayaiḥ), etc. (iti evam ādi).
When the machine has broken up (tasmin vighaṭite yantre), Consciousness (saṁvid) assumes (gṛhṇāti) the nature of Prāṇanā --the original vital energy-- (prāṇanā-ātmatām) in a body (dehe) born from a uterus (yoni-je) or (vā) elsewhere (anyatra), (and) which is varied according to karma (karma-citrite). Then (tadā) the body (saḥ dehaḥ) awakes (pratibudhyeta) as if emerged from deep sleep (prasupta-utthita-vat). (And,) as before (prāk-vat eva hi), (this individual soul embodied in a new body) has also worldly enjoyment or not, and death (tasya api bhoga-tad-hāni-mṛtayaḥ).
As (yatas) these (stages of) (ete) manifestation, maintenance and withdrawal (visṛṣṭi-sthiti-saṁhārāḥ) (take place) by force of karma (karma-balāt), therefore (atas) they (arise) conforming to the variety of Niyati, Kāla, etc. --Abhinavagupta refers here to the five Kañcuka-s or Sheaths-- (niyati-kāla-ādi-vaicitrya-anuvidhāyinaḥ).
How (katham) (might) this very (saḥ ayam) Grace (anugrahaḥ) "whose nature is knowledge (yaḥ... jñapti-ātmā) about one's own essential nature in expansion (sva-svarūpe vikasvare... iti)" be related to --lit. "look at, wait for"-- (pratīkṣate) karma, Niyati, etc. (karma-niyati-ādi)?
Since (yatas) karma, Niyati, etc. (karma-kāla-niyati-ādi) are the life of contraction (saṅkoca-jīvitam), (then) how (katham) (can karma, Niyati, etc. be) the cause (hetuḥ) of this Grace whose nature is the cessation of contraction (saṅkoca-hāni-rūpe asmin... anugrahe)? And (ca) Grace (anugrahaḥ) is divided into (vibhidyate) "successive (kramikaḥ) and (ca) intense (tīvraḥ... iti)". This (eṣaḥ) has been mentioned (prokta) at length (vistarāt) before (prāk), thus (iti) what is the point of speaking (about it) (kim... uktibhiḥ) again (punar)?
On that account (tena), he whose bondage and contraction have been burned up by the Knowledge of Śiva and initiation (dīkṣā-śiva-jñāna-dagdha-saṅkoca-bandhanaḥ), (becomes) Śiva Himself (śivaḥ eva) at the end of (his) body --i.e. when his body dies-- (deha-ante). Thus (iti), there is no (more) abiding in other bodies (na... deha-antara-sthitiḥ) for him (asya).
Also (api), those (te) who (ye) have died (mṛtāḥ) in the abode (gṛhe) (of the liṅga-s) —(such as) the self-existent ones --i.e. the self-existent liṅga-s--, (and) those that have been established by --lit. "those that have arisen from"-- a sage, a seer of the gods, a man, etc. (svayambhū-muni-deva-ṛṣi-manuja-ādi-bhuvām)— which have descended from (superior) tattva-s (tattva-avatīrṇānām) by following the Śaṅkara's Command (śaṅkara-ājñā-anuvartinām), having reached (prāpya) their worlds (tad-puram), are progressively initiated (dīkṣitāḥ kramāt) by the lords of (those) worlds (pura-īśaiḥ). Descending (avatīrya) into the world of mortals (martye) or (vā... vā) not (no), they, not having Saṁsāra --viz. Transmigration replete with suffering-- again (a-punar-bhavāḥ), attain Śiva (śivam yānti). There (tatra), the self-existent (liṅga-s) (svayambhuvas) are of two types (dvedhā): (1) Some (ke'pi) are totally devoted to (give) Grace (anugraha-tatparāḥ), (while) (2) others --lit. "some"-- (ke'pi) serve only in places where a portion (of a deity) has come (to perform) its own acts (sva-kṛtya-āyātā-aṁśa-sthāna-mātra-upasevinaḥ). The nara or limited individual (naraḥ... saḥ) who (yaḥ) dies (mriyate) in those (places) (teṣu) (where) those (liṅga-s) which have been commanded (to descend) (ye... ājñaptāḥ) in order to (give) Grace (anugraha-artham) (reside), evidently (sphuṭam) attains Grace (anugraham... yāti) without (vinā) descending into the world of mortals (martya-avatārataḥ). (There is also) he who (yaḥ tu), from a portion (of a deity) (aṁśatas), while performing (kurvāṇaḥ) his own task (sva-kryam), does not abandon (na... tyajet) that place (tad-sthānam). For instance (yathā): Gaurī (gaurī) (who,) having arrived in a cave (guha-āgatā) in (the territories of) Kashmir (kaśmīreṣu), is (right now) performing austerities (tapasyantī), or (vā), for example (yathā), right there --viz. in Kashmir-- (tatra eva), in Dhyānoḍḍāra (dhyānoḍḍāre), the all-pervasive (vibhu) Narahari --or also called Narasiṁha, the Man-Lion, the fourth incarnation of Lord Viṣṇu-- (nara-hariḥ), proud (dṛptaḥ), arose (utthitaḥ), scaring away (trāyasan) the demons (daityān) leading (nayatas) the (river) Vitastā (vitastām). (Or) for instance (yathā), Viṣṇu (viṣṇuḥ) in Sāligrāma (sāligrāme), or (vā) Śiva (śivaḥ) (and the demons) eating his food (sva-upabhoginaḥ), and (ca) likewise (tathā), Nara and Nārāyaṇa (nara-nārāyaṇau) practicing austerities (tapasyantau) at Badarī (badaryām). Thus (iti evam), the primordial (ādayaḥ) gods (devāḥ) who remain in this way as portions (of a deity to perform) their own acts (sva-kṛtya-aṁśa-sthitāḥ tathā), when they are honored (ārādhitāḥ), they quickly grant (śīghram vidadhate) the fuit (tad... phalam) which is appropriate to their own (natures) (sva-ucitam). Those (te) who (ye) die --lit. go to the end-- (antam vrajanti) in the abode (dhāmni) of the ones who stay as portions (of a deity to perform) their own acts (sva-kṛtya-aṁśa-sthitānām ca), after enjoying/experiencing (bhuktvā) in this manner (tathā) there (tatra) the bhoga-s or enjoyments --i.e. all the karmic experiences-- (bhogān), descend into mortal bodies (martyeṣu avataranti api). Those (te) who have descended into mortal bodies (martya-avatīrṇāḥ) (behave) like portions of this and that (deity) (tad-tad-aṁśakāḥ). Moreover (punar), those who are identified with that --viz. with being portions of this and that deity-- (tad-mayāḥ) become Śiva (yānti śiva-ātmatām) through the succession of their initiation, knowledge, observances, etc. (tad-dīkṣā-jñāna-carya-ādi-kramāt). The limited beings --lit. beasts-- (paśavaḥ), starting with plants (sthāvara-ādyāḥ) (and) ending in animals (tiryak-antāḥ), who have died (mṛtāḥ) in these two (kinds of places) (asmin dvaye) variously dwell (citratā-juṣaḥ) in their world --i.e. in the world of those deities-- (tad-loke) in accordance with the penetration of the latent impressions of their own karma-s (sva-karma-saṁskriyā-vedhāt).
In the case of the people who are merely limited beings --lit. beasts-- (puṁsām ca paśu-mātrāṇām), (even though they lived in those sacred places,) due to (their) lack of discernment (avivekatas), (they just attain) Sālokya --i.e. they just attain residence in the same world (as those deities)-- (sālokyam)||217-248||
Stanzas 249 to 272
अविवेकस्तद्विशेषानुन्मेषान्मौढ्यतस्तथा।
स्थावराद्यास्तथाभावमुत्तरोत्तरतां च वा॥२४९॥
प्रपद्यन्ते न ते साक्षाद्रुद्रतां तां क्रमात्पुनः।
हंसकारण्डवाकीर्णे नानातरुकुलाकुले॥२५०॥
इत्येतदागमेषूक्तं तत एव पुरे पुरे।
क्षेत्रमानं ब्रुवे श्रीमत्सर्वज्ञानादिषूदितम्॥२५१॥
लिङ्गाद्धस्तशतं क्षेत्रमाचार्यस्थापिते सति।
स्वयम्भूते सहस्रं तु तदर्धमृषियोजिते॥२५२॥
तत्त्ववित्स्थापिते लिङ्गे स्वयम्भूसदृशं फलम्।
अतत्त्वविद्यदाचार्यो लिङ्गं स्थापयते तदा॥२५३॥
पुनर्विधिर्भवेद्दोषो ह्यन्यथोभयदूषकः।
अहमन्यः परात्मान्यः शिवोऽन्य इति चेन्मतिः॥२५४॥
न मोचयेन्न मुक्तश्च सर्वमात्ममयं यतः।
तस्मात्तत्त्वविदा यद्यत्स्थापितं लिङ्गमुत्तमम्॥२५५॥
तदेवायतनत्वेन संश्रयेद्भुक्तिमुक्तये।
उक्तं श्रीरत्नमालायां ज्ञात्वा कालमुपस्थितम्॥२५६॥
मोक्षार्थी न भयं गच्छेत्त्यजेद्देहमशङ्कितः।
तीर्थायतनपुण्येषु कालं वा वञ्चयेत्प्रिये॥२५७॥
अयोगिनामयं पन्था योगी योगेन वञ्चयेत्।
वञ्चने त्वसमर्थः सन्क्षेत्रमायतनं व्रजेत्॥२५८॥
तीर्थे समाश्रयात्तस्य वञ्चनं तु विजायते।
अनेन च धराद्येषु तत्त्वेष्वभ्यासयोगतः॥२५९॥
तावत्सिद्धिजुषोऽप्युक्ता मुक्त्यै क्षेत्रोपयोगिता।
सम्यग्ज्ञानिनि वृत्तान्तः पुरस्तात्तूपदेक्ष्यते॥२६०॥
पशूनामेष वृत्तान्तो ये तु तत्तत्त्वदीक्षिताः।
ते तदीशसमीपत्वं यान्ति स्वौचित्ययोगतः॥२६१॥
योग्यतावशसञ्जाता यस्य यत्रैव वासना।
स तत्रैव नियोक्तव्यः पुरेशाच्चोर्ध्वसिद्धिभाक्॥२६२॥
इति श्रीपूर्वकथितं श्रीमत्स्वायम्भुवेऽपि च।
यो यत्राभिलषेद्भोगान्स तत्रैव नियोजितः॥२६३॥
सिद्धिभाङ्मन्त्रसामर्थ्यादित्याद्यन्यत्र वर्णितम्।
ये तु तत्तत्त्वविज्ञानमन्त्रचर्यादिवर्तिनः॥२६४॥
मृतास्ते तत्र तद्रुद्रसयुक्त्वं यान्ति कोविदाः।
तेषां सयुक्त्वं यातानामपि संस्कारतो निजात्॥२६५॥
तथा तथा विचित्रः स्यादवतारस्तदंशतः।
सिद्धान्तादौ पुराणेषु तथा च श्रूयते बहु॥२६६॥
तुल्ये रुद्रावतारत्वे चित्रत्वं कर्मभोगयोः।
अनेकशक्तिखचितं यतो भावस्य यद्वपुः॥२६७॥
शक्तिभ्योऽर्थान्तरं नैष तत्समूहादृते भवेत्।
तेन शक्तिसमूहाख्यात्तस्माद्रुद्राद्यदंशतः॥२६८॥
कृत्यं तदुचितं सिध्येत्सोंऽशोऽवतरति स्फुटम्।
ये चाधरप्राप्तदीक्षास्तदास्थानुज्झिताः परे॥२६९॥
तत्त्वे मृताः काष्ठवत्तेऽधरेऽप्युत्कर्षभागिनः।
ये तूज्झिततदुत्कर्षास्ते तदुत्तरभागिनः॥२७०॥
येऽप्यूर्ध्वतत्त्वदीक्षास्ते विना तावद्विवेकतः।
प्राप्ताधरान्ता अपि तद्दीक्षाफलसुभागिनः॥२७१॥
अत्यक्तास्था हि ते तत्र दीक्षायामपि शास्त्रितात्।
विना विवेकादास्थां ते श्रिता लोकप्रसिद्धितः॥२७२॥
Avivekastadviśeṣānunmeṣānmauḍhyatastathā|
Sthāvarādyāstathābhāvamuttarottaratāṁ ca vā||249||
Prapadyante na te sākṣādrudratāṁ tāṁ kramātpunaḥ|
Haṁsakāraṇḍavākīrṇe nānātarukulākule||250||
Ityetadāgameṣūktaṁ tata eva pure pure|
Kṣetramānaṁ bruve śrīmatsarvajñānādiṣūditam||251||
Liṅgāddhastaśataṁ kṣetramācāryasthāpite sati|
Svayambhūte sahasraṁ tu tadardhamṛṣiyojite||252||
Tattvavitsthāpite liṅge svayambhūsadṛśaṁ phalam|
Atattvavidyadācāryo liṅgaṁ sthāpayate tadā||253||
Punarvidhirbhaveddoṣo hyanyathobhayadūṣakaḥ|
Ahamanyaḥ parātmānyaḥ śivo'nya iti cenmatiḥ||254||
Na mocayenna muktaśca sarvamātmamayaṁ yataḥ|
Tasmāttattvavidā yadyatsthāpitaṁ liṅgamuttamam||255||
Tadevāyatanatvena saṁśrayedbhuktimuktaye|
Uktaṁ śrīratnamālāyāṁ jñātvā kālamupasthitam||256||
Mokṣārthī na bhayaṁ gacchettyajeddehamaśaṅkitaḥ|
Tīrthāyatanapuṇyeṣu kālaṁ vā vañcayetpriye||257||
Ayogināmayaṁ panthā yogī yogena vañcayet|
Vañcane tvasamarthaḥ sankṣetramāyatanaṁ vrajet||258||
Tīrthe samāśrayāttasya vañcanaṁ tu vijāyate|
Anena ca dharādyeṣu tattveṣvabhyāsayogataḥ||259||
Tāvatsiddhijuṣo'pyuktā muktyai kṣetropayogitā|
Samyagjñānini vṛttāntaḥ purastāttūpadekṣyate||260||
Paśūnāmeṣa vṛttānto ye tu tattattvadīkṣitāḥ|
Te tadīśasamīpatvaṁ yānti svaucityayogataḥ||261||
Yogyatāvaśasañjātā yasya yatraiva vāsanā|
Sa tatraiva niyoktavyaḥ pureśāccordhvasiddhibhāk||262||
Iti śrīpūrvakathitaṁ śrīmatsvāyambhuve'pi ca|
Yo yatrābhilaṣedbhogānsa tatraiva niyojitaḥ||263||
Siddhibhāṅmantrasāmarthyādityādyanyatra varṇitam|
Ye tu tattattvavijñānamantracaryādivartinaḥ||264||
Mṛtāste tatra tadrudrasayuktvaṁ yānti kovidāḥ|
Teṣāṁ sayuktvaṁ yātānāmapi saṁskārato nijāt||265||
Tathā tathā vicitraḥ syādavatārastadaṁśataḥ|
Siddhāntādau purāṇeṣu tathā ca śrūyate bahu||266||
Tulye rudrāvatāratve citratvaṁ karmabhogayoḥ|
Anekaśaktikhacitaṁ yato bhāvasya yadvapuḥ||267||
Śaktibhyo'rthāntaraṁ naiṣa tatsamūhādṛte bhavet|
Tena śaktisamūhākhyāttasmādrudrādyadaṁśataḥ||268||
Kṛtyaṁ taducitaṁ sidhyetso'ṁśo'vatarati sphuṭam|
Ye cādharaprāptadīkṣāstadāsthānujjhitāḥ pare||269||
Tattve mṛtāḥ kāṣṭhavatte'dhare'pyutkarṣabhāginaḥ|
Ye tūjjhitatadutkarṣāste taduttarabhāginaḥ||270||
Ye'pyūrdhvatattvadīkṣāste vinā tāvadvivekataḥ|
Prāptādharāntā api taddīkṣāphalasubhāginaḥ||271||
Atyaktāsthā hi te tatra dīkṣāyāmapi śāstritāt|
Vinā vivekādāsthāṁ te śritā lokaprasiddhitaḥ||272||
Lack of discernment (avivekaḥ) is due to the lack of expansion of their difference (from mere beasts) --all in all, there is no difference between those people and the beasts-- (tad-viśeṣa-anunmeṣāt) as well as (tathā) due to stupefaction --i.e. they are very tamasic-- (mauḍhyatas).
Plants, etc. (sthāvara-ādyāḥ) attain (prapadyante) a similar state (tathābhāvam) or (ca vā) a condition which is progressively superior (uttara-uttaratām). They (te) do not (attain) (na) the State of Rudra (rudratām) directly (sākṣāt), (but,) on the contrary (punar), (they attain) That (tām) gradually (kramāt).
This (etad) is said (uktam) in the Āgama-s or Revealed Scriptures (āgameṣu): "In (a place) full of a multitude of multiple (kinds of) trees (nānā-taru-kula-ākule), replete with swans and ducks (haṁsa-kāraṇḍava-ākīrṇe... iti)". On that account (tatas eva), I am going to speak (bruve) about the measure of the sacred place (kṣetra-mānam) in each of the areas/worlds (where a liṅga is established) (pure pure) such as mentioned (uditam) in the venerable Sarvajñāna, etc. (śrīmat-sarvajñāna-ādiṣu). The sacred place (kṣetram) around a liṅga --lit. from a liṅga-- (liṅgāt) (measures) one hundred hands (hasta-śatam) when it has been established by an Ācārya --viz. by a Guru-- (ācārya-sthāpite sati). But (tu) (it measures) one thousand (hands) (sahasram) with reference to a self-existent (liṅga) --i.e. to a self-created liṅga-- (svayambhūte), (and) half that --viz. five hundred hands-- (tad-ardham) with respect to (the liṅga) which has been placed by a seer (ṛṣi-yojite). When the liṅga has been established by a knower of the (Supreme) Principle (tattva-vit-sthāpite liṅge), (its) fruit (phalam) is similar to (that of) a self-existent (liṅga) (svayambhū-sadṛśam). When/if (yad) an Ācārya (ācāryaḥ) who does not know the (Supreme) Principle (a-tattva-vit) establishes (sthāpayate) a liṅga (liṅgam), then (tadā) the procedure (vidhiḥ) should take place (bhavet) again (punar). Otherwise (anyathā), the fault (doṣaḥ hi) defiles both (ubhaya-dūṣakaḥ).
If (ced) (there is this) thought (in someone) (matiḥ): "I (aham) (am) one (anyaḥ), the other (person) (para-ātmā) (is) another (anyaḥ) (and) Śiva (śivaḥ) (is even) another (anyaḥ iti)", (such a person) does not liberate (na mocayet), and (ca) is not (na) liberated (muktaḥ), because (yatas) everything (sarvam) is the Self (ātma-mayam). Therefore (tasmāt), whatever (yad yad) liṅga (liṅgam) is established (sthāpitam) by a knower of the (Supreme) Principle (tattva-vidā) (is) the best (uttamam). That very thing (tad eva) he should go for refuge to (saṁśrayet) as a sacred place (āyatanatvena) in order to attain worldly enjoyments and Liberation (bhukti-muktaye).
It is said (uktam) in the venerable Ratnamālā (śrī-ratnamālāyām): "After knowing (jñātvā) that death (kālam) is near (upasthitam), the one who desires Liberation (mokṣa-arthī) should not be afraid (na bhayam gacchet). (Instead,) he, devoid of doubts and confident (aśaṅkitaḥ), should abandon (tyajet) the body (deham). Or (vā), O Beloved One (priye), he should cheat (vañcayet) death (kālam) in propitious sacred areas and bathing-places (tīrtha-āyatana-puṇyeṣu). This (ayam) (is) the path (panthā) of the non-yogī-s (a-yoginām). The yogī (yogī) cheats (death) (vañcayet) through Yoga (yogena). But (tu) he who is unable (asamarthaḥ san) to cheat (death) (vañcane) should go (vrajet) to a sacred place (kṣetram) (or) to a site of pilgrimage (āyatanam), (and) by seeking refuge (samāśrayāt) in (that) bathing-place (tīrthe), a cheat (vañcanam) for it --i.e. for death-- (tasya) is certainly produced (tu vijāyate)".
By means of the practice (abhyāsa-yogatas) with regard to the categories (known as) earth, etc. (dharā-ādyeṣu tattveṣu) (some people) really (tāvat) (come to) possess supernatural powers (associated with those categories) (siddhi-juṣaḥ api). (Anyway,) usefulness about (visiting) sacred places (kṣetra-upayogitā) is said (uktā) by this (scripture) --i.e. by Ratnamālā-- (anena ca) (to be) for Liberation (muktyai) --Sanskrit might have been much better--.
Regarding someone with proper Knowledge (samyak-jñānini), (his) life --this term has many other possible translations-- (vṛttāntaḥ) will be taught (upadekṣyate) later on (purastāt tu).
This (eṣaḥ) (is) the life (vṛttāntaḥ) of the limited beings --lit. of the beasts-- (paśūnām). But (tu) those (te) who (ye) have been initiated into those categories (tad-tattva-dīkṣitāḥ) attain (yānti) proximity with the lord of that (tad-īśa-samīpatvam) comformably to their own fitness (sva-aucitya-yogatas). It has been declared in the Śrīpūrva --viz. in Mālinīvijayottaratantra-- (śrī-pūrva-kathitam): "Where (yatra eva) his --i.e. disciple's-- (yasya) tendency (vāsanā) has arisen on account of (his) fitness (yogyatā-vaśa-sañjātā), he (saṣ) is to be placed (niyoktavyaḥ) right there (tatra eva) (by his Guru,) and (then) (ca) he is going to have higher accomplishments (ūrdhva-siddhi-bhāk) from the lord of (that) world (pura-īśāt... iti)". Also (api ca), it has been described (varṇitam) elsewhere (anyatra) in the venerable Svāyambhuvatantra (śrīmat-svāyambhuve): "He --i.e. the disciple-- (saḥ) who (yaḥ) desires (abhilaṣet) worldly enjoyments (bhogān) (is) placed/directed (niyojitaḥ) right there (tatra eva) where (yatra) he can have accomplishments/perfection (siddhi-bhāk) by the power of the Mantra-s (mantra-sāmarthyāt)", etc. (iti-ādi).
Those (te) proficient ones (kovidāḥ) who (ye tu) stay in the knowledge of that tattva or principle, in the Mantra-s, in the observance, etc. (tad-tattva-vijñāna-mantra-carya-ādi-vartinaḥ), when they die (mṛtāḥ), attain a condition of unity with that Rudra (tad-rudra-sayuktvam yānti).
Although they have attained a condition of unity (with Rudra) (teṣām sayuktvam yātānām api), (their) descent (avatāraḥ) as portions of that --i.e. "of Rudra", expecting "tadaṁśatvena"-- (tadaṁśataḥ) is (syāt) thus varied (tathā tathā vicitraḥ) according to their own latent impressions (saṁskāratas nijāt).
Accordingly (tathā ca), it is very often heard (śrūyate bahu) in Purāṇa-s (purāṇeṣu), Siddhānta-s, etc. (Siddhānta-ādau) (that,) even though the state as incarnations of Rudra is equal (for them all) (tulye rudra-avatāratve), (there is) variety (citratvam) of karma and worldly enjoyment (karma-bhogayoḥ).
Since (yatas) the form (vapus) of a positive entity (bhāvasya) is inlaid with/full of many powers (aneka-śakti-khacitam), therefore (yad) there is no (na) other reality (artha-antaram) but (such) powers (śaktibhyaḥ); i.e. this --viz. the positive entity-- (eṣaḥ) would not exist (na... bhavet) without (ṛte) that aggregate (of powers) (tad-samūhāt).
For that reason (tena), the portion (saḥ aṁśaḥ) evidently (sphuṭam) descends (avatarati) from that Rudra called an aggregate of powers (śakti-samūha-ākhyāt tasmāt rudrāt), (and) the act (kṛtyam) which (yad) (arises) from (that) portion (aṁśatas) —(which) is appropriate to it --i.e. to the portion-- (tad-ucitam)— is accomplished (sidhyet) --Abhinavagupta might have been much clearer really--.
Those who (ye ca) have received initiation into inferior (levels of Reality) (adhara-prāpta-dīkṣāḥ) (and) are not devoid of their care/respect/consideration (tad-āsthā-anujjhitāḥ) die (mṛtāḥ) in a superior tattva or category (pare... tattve). Although (api) they (te) (remain) like logs --i.e. like pieces of wood-- (kāṣṭha-vat) in inferior (levels) (adhare), they possess excellence (utkarṣa-bhāginaḥ). But (tu) those (te) who (ye) are devoid of that excellence (ujjhita-tad-utkarṣāḥ) partake of those higher (levels after they die) (tad-uttara-bhāginaḥ). Also (api), those (te) who (ye) have received initiation into superior tattva-s or categories (ūrdhva-tattva-dīkṣāḥ) (but die) without (vinā) discernment (vivekatas) indeed (tāvat), end up reaching an inferior (tattva) (prāpta-adhara-antāḥ). Even so (api), they are very entitled to the fruit of their initiation (tad-dīkṣā-phala-su-bhāginaḥ). (Why?) Because (hi) they (te) did not abandon there --i.e. when they died-- (their) care/respect/consideration (atyakta-āsthāḥ... tatra) for the initiation (they received) (dīkṣāyām api). Without (vinā) the discernment derived from the scriptures (śāstritāt... vivekāt), they (te) clinged (śritāḥ) to care/respect/consideration (āsthām), according to prevalent usage --this is a literal translation; the meaning is that they will take refuge in places of pilgrimage, for example, which are celebrated in this world; and these places of pilgrimage are in accordance with the level of initiation they received-- (loka-prasiddhitas)||249-272||
Stanzas 273 to 282
पशुमात्रस्य सालोक्यं सामीप्यं दीक्षितस्य तु।
तत्परस्य तु सायुज्यमित्युक्तं परमेशिना॥२७३॥
यस्तूर्ध्वशास्त्रगस्तत्र त्यक्तास्थः संशयेन सः।
व्रजन्नायतनं नैव फलं किञ्चित्समश्नुते॥२७४॥
उक्तं तद्विषयं चैतद्देवदेवेन यद्वृथा।
दीक्षा ज्ञानं तथा तीर्थं तस्येत्यादि सविस्तरम्॥२७५॥
Paśumātrasya sālokyaṁ sāmīpyaṁ dīkṣitasya tu|
Tatparasya tu sāyujyamityuktaṁ parameśinā||273||
Yastūrdhvaśāstragastatra tyaktāsthaḥ saṁśayena saḥ|
Vrajannāyatanaṁ naiva phalaṁ kiñcitsamaśnute||274||
Uktaṁ tadviṣayaṁ caitaddevadevena yadvṛthā|
Dīkṣā jñānaṁ tathā tīrthaṁ tasyetyādi savistaram||275||
It has been said (uktam) by the Supreme Lord (parama-īśinā): "Residence in the same world (sālokyam) for him who is a mere limited being (paśu-mātrasya), proximity (sāmīpyam) for him who has been initiated (dīkṣitasya tu), but (tu) intimate union (sāyujyam) for the one other than those (tatparasya... iti)".
However (tu), he (saḥ) who (yaḥ), in that case (tatra), (although he) followed higher scriptures (ūrdhva-śāstra-gaḥ), has abandoned care/respect/consideration (for them) (tyakta-āsthaḥ) due to doubt (saṁśayena), (and then) he goes (vrajan) to a sacred place (āyatanam), (well,) he gets no fruits at all (na eva phalam kiñcid samaśnute). That topic (tad-viṣayam ca) has been talked about (uktam) in detail (savistaram) by the God of gods (deva-devena), i.e. that (yad) this (etad) —initiation (dīkṣā), knowledge (jñānam) and (tathā) bathing-place (tīrtham)— (is) useless --lit. uselessly-- (vṛthā) for him (tasya), etc. (iti-ādi)||273-275||
यस्तु तावदयोग्योऽपि तथास्ते स शिवालये।
पश्चादास्थानिबन्धेन तावदेव फलं भजेत्॥२७६॥
Yastu tāvadayogyo'pi tathāste sa śivālaye|
Paścādāsthānibandhena tāvadeva phalaṁ bhajet||276||
But (tu) he (saḥ) who (yaḥ), even if (api) unfit (ayogyaḥ) to such an extent (tāvat), stays (āste) in that way (tathā) in an abode of Śiva (śiva-ālaye), partakes of (bhajet) the fruit (phalam) to such an extent (tāvat eva) afterward (paścāt) due to (his) intentness on care/respect/consideration (āsthā-nibandhena)||276||
नदीनगह्रदप्रायं यच्च पुण्यं न तन्मृतौ।
उत्कृष्टं तन्मृतानां तु स्वर्गभोगोपभोगिता॥२७७॥
ये पुनः प्राप्तविज्ञानविवेका मरणान्तिके।
अधरायतनेष्वास्थां श्रितास्तेऽत्र तिरोहिताः॥२७८॥
तज्ज्ञानदूषणोक्तं यत्तेषां स्यात्किल पातकम्।
तत्तत्पुरेशदीक्षादिक्रमान्नश्येदिति स्थितिः॥२७९॥
दीक्षायतनविज्ञानदूषिणो ये तु चेतसा।
आचरन्ति च तत्तेऽत्र सर्वे निरयगामिनः॥२८०॥
ज्ञानायतनदीक्षादावास्थाबन्धपरिच्युतिः।
व्यापारव्याहृतैर्ज्ञेया तान्यपि द्विविधानि च॥२८१॥
यानि जातुचिदप्येव नोदितानि पुनः स्वास्थ्ये।
अस्वास्थ्ये धातुदोषोत्थान्येव तद्भोगमात्रकम्॥२८२॥
Nadīnagahradaprāyaṁ yacca puṇyaṁ na tanmṛtau|
Utkṛṣṭaṁ tanmṛtānāṁ tu svargabhogopabhogitā||277||
Ye punaḥ prāptavijñānavivekā maraṇāntike|
Adharāyataneṣvāsthāṁ śritāste'tra tirohitāḥ||278||
Tajjñānadūṣaṇoktaṁ yatteṣāṁ syātkila pātakam|
Tattatpureśadīkṣādikramānnaśyediti sthitiḥ||279||
Dīkṣāyatanavijñānadūṣiṇo ye tu cetasā|
Ācaranti ca tatte'tra sarve nirayagāminaḥ||280||
Jñānāyatanadīkṣādāvāsthābandhaparicyutiḥ|
Vyāpāravyāhṛtairjñeyā tānyapi dvividhāni ca||281||
Yāni jātucidapyeva noditāni punaḥ svāsthye|
Asvāsthye dhātudoṣotthānyeva tadbhogamātrakam||282||
A sacred (place) (puṇyam... tad) which (yad ca) chiefly consists of rivers, mountains and lakes (nadī-naga-hrada-prāyam) is not a superior (place) (na... utkṛṣṭam) to die (mṛtau). Therefore (tad), for those who die (in such a place) (mṛtānām tu) (there is only) the enjoyment of the experience of heaven (svarga-bhoga-upabhogitā). On the other hand (punar), those who (ye), (even if they) have obtained discernment and knowledge (prāpta-vijñāna-vivekāḥ), cling (śritāḥ) to care/respect/consideration (āsthām) for inferior sacred places (adhara-āyataneṣu) when death is near (maraṇa-antike), (well,) they (te) are here concealed --i.e. they are here obscured by Māyā-- (atra tirohitāḥ).
Their (teṣām) sin (pātakam) is (syāt) indeed (kila) the word which cesures that Knowledge (tad-jñāna-dūṣaṇa-uktam yad). This is the settled rule (iti sthitiḥ): (Such a sin) gradually disappears by initiation, etc. (bestowed) by the lords of the various worlds (tad-tad-pura-īśa-dīkṣā-ādi-kramāt naśyet). However (tu), those who (ye) mentally corrupt initiation, sacred places and Knowledge (dīkṣā-āyatana-vijñāna-dūṣiṇaḥ), but (ca) (externally) practice (ācaranti) that (tad), (well,) all (sarve) of them (te) here (atra) go to hell (niraya-gāminaḥ).
The fall from (their) grasp of care/respect/consideration (āsthā-bandha-paricyutiḥ) regarding knowledge, sacred places, initiation, etc. (jñāna-āyatana-dīkṣā-ādau) is known (jñeyā) from (their) acts and conversation (vyāpāra-vyāhṛtaiḥ).
And (ca) those (tāni) are also of two types (api dvividhāni), which (yāni), again (punar), never (jātucid api eva na) arise (uditāni) when there is good health (svāsthye). And when there is no good health (a-svāsthye), they emerge due to an imbalance in the bodily constituents (dhātu-doṣa-utthāni eva). (But in this case, all this is) merely the karmic enjoyment of that (tad-bhoga-mātrakam) --Abhinavagupta might have been clearer here really--||277-282||
Stanzas 283 to 291
धातुदोषाच्च संसारसंस्कारास्ते प्रबोधिताः।
छिद्रगा अपि भूयिष्ठज्ञानदग्धा न रोहिणः॥२८३॥
ये तु कैवल्यभागीयाः स्वास्थ्येऽनुन्मिषिताः सदा।
अस्वास्थ्येऽप्युन्मिषन्त्येते संस्काराः शक्तिपाततः॥२८४॥
यतः सांसारिकाः पूर्वगाढाभ्यासोपसंस्कृताः।
इत्यूचे भुजगाधीशस्तच्छिद्रेष्विति सूत्रतः॥२८५॥
ये तु कैवल्यभागीयाः प्रत्ययास्ते न जातुचित्।
अभ्यस्ताः संसृतेर्भावात्तेनैते शक्तिपाततः॥२८६॥
व्यापारव्याहृतैस्तेन धातुदोषप्रकोपितैः।
अप्राप्तनिश्चयामर्शैः सुप्तमत्तोपमानकैः॥२८७॥
विपरीतैरपि ज्ञानदीक्षागुर्वादिदूषकैः।
तिरोभावो न विज्ञेयो हृदये रूढ्यभावतः॥२८८॥
Dhātudoṣācca saṁsārasaṁskārāste prabodhitāḥ|
Chidragā api bhūyiṣṭhajñānadagdhā na rohiṇaḥ||283||
Ye tu kaivalyabhāgīyāḥ svāsthye'nunmiṣitāḥ sadā|
Asvāsthye'pyunmiṣantyete saṁskārāḥ śaktipātataḥ||284||
Yataḥ sāṁsārikāḥ pūrvagāḍhābhyāsopasaṁskṛtāḥ|
Ityūce bhujagādhīśastacchidreṣviti sūtrataḥ||285||
Ye tu kaivalyabhāgīyāḥ pratyayāste na jātucit|
Abhyastāḥ saṁsṛterbhāvāttenaite śaktipātataḥ||286||
Vyāpāravyāhṛtaistena dhātudoṣaprakopitaiḥ|
Aprāptaniścayāmarśaiḥ suptamattopamānakaiḥ||287||
Viparītairapi jñānadīkṣāgurvādidūṣakaiḥ|
Tirobhāvo na vijñeyo hṛdaye rūḍhyabhāvataḥ||288||
And (ca) those (te) latent impressions of Saṁsāra (saṁsāra-saṁskārāḥ) which are awakened (prabodhitāḥ) through an disorder of the bodily constituents (dhātu-doṣāt) also (api) reside in the weak points (chidra-gāḥ). They are burnt up by the abundant Knowledge (bhūyiṣṭha-jñāna-dagdhāḥ) (and) do not rise/grow (again) (na rohiṇaḥ). But (tu) (in the case of some people, the latent impressions) that (ye) belong to Kaivalya or Isolation --i.e. to Liberation-- (kaivalya-bhāgīyāḥ) never expand (anunmiṣitāḥ sadā) when there is good health (svāsthye) . (Nonetheless,) when there is no good health (a-svāsthye api), these (ete) latent impressions (saṁskārāḥ) expand (unmiṣanti) due to Śaktipāta --lit. due to a descent of Power-- (śakti-pātatas).
(Why?) Because (yatas) (the latent impressions) connected with Saṁsāra (sāṁsārikāḥ) have been prepared by a previous strong/firm/deep practice (pūrva-gāḍha-abhyāsa-upasaṁskṛtāḥ). The lord of the snakes --i.e. the sage Patañjali-- (bhujaga-adhīśaḥ) said (ūce) so (iti) through an aphorism --see Pātañjalayogasūtra-s 4.27-- (sūtratas): "In the holes --i.e. in the breaches-- of that (discriminative knowledge) (tad-chidreṣu iti)". Nevertheless (tu), those (te) firm convictions (pratyayāḥ) belonging to Kaivalya or Liberation (kaivalya-bhāgīyāḥ) were never practiced (abhyastāḥ) due to the transmigratory condition --viz. due to Saṁsāra-- (saṁsṛteḥ bhāvāt). For that reason (tena), they (te) (came) through Śaktipāta or Grace bestowal (śakti-pātatas).
On that account (tena), due to the absence of an establishment (rūḍhi-abhāvataḥ) in the Heart --i.e. in the Nucleus of Consciousness-- (hṛdaye), concealment (of one's essential nature) (tirobhāvaḥ) is not be known (na vijñeyaḥ) (to be brought about) by acts and conversation (vyāpāra-vyāhṛtaiḥ) provoked by a disorder in the bodily constituents (dhātu-doṣa-prakopitaiḥ), which are dispositions of the mind that have not found certainty/resolution (yet) (aprāpta-niścaya-āmarśaiḥ), similar (to the mental dispositions of) a drunk or sleeping person (supta-matta-upamānakaiḥ), which are even contrary (to the Truth) (viparītair api), (and) corrupt knowledge, initiation, Guru, etc. (jñāna-dīkṣā-guru-ādi-dūṣakaiḥ)||283-288||
अत एव प्रबुद्धोऽपि कर्मोत्थान्भोगरूपिणः।
यमकिङ्करसर्पादिप्रत्ययान्देहगो भजेत्॥२८९॥
नैतावता न मुक्तोऽसौ मृतिर्भोगो हि जन्मवत्।
स्थितिवच्च ततो दुःखसुखाभ्यां मरणं द्विधा॥२९०॥
अतो यथा प्रबुद्धस्य सुखदुःखविचित्रताः।
स्थितौ न घ्नन्ति मुक्तत्वं मरणेऽपि तथैव ताः॥२९१॥
Ata eva prabuddho'pi karmotthānbhogarūpiṇaḥ|
Yamakiṅkarasarpādipratyayāndehago bhajet||289||
Naitāvatā na mukto'sau mṛtirbhogo hi janmavat|
Sthitivacca tato duḥkhasukhābhyāṁ maraṇaṁ dvidhā||290||
Ato yathā prabuddhasya sukhaduḥkhavicitratāḥ|
Sthitau na ghnanti muktatvaṁ maraṇe'pi tathaiva tāḥ||291||
For this very reason (atas eva), someone residing in a body (deha-gaḥ), even (api) (spiritually) awakened (prabuddhaḥ), might possess (bhajet) notions/ideas about the servants of Yama --the god of death--, snakes, etc. (yama-kiṅkara-sarpa-ādi-pratyayān), which are enjoyments/experiences (bhoga-rūpiṇaḥ) (and) arise from (his) karma (karma-utthān).
This does not reach the extent (na etāvatā) (of saying that) he (asau) is not (na) liberated (muktaḥ). Death (mṛtiḥ) (is) undoubtedly (hi) an enjoyment/experience (bhogaḥ) like birth (janma-vat) and (ca) like continuance (of life) (sthiti-vat). On that account (tatas), from pain and pleasure (duḥkha-sukhābhyām), death (maraṇam) is of two types (dvidhā). For this reason (atas), just as (yathā) the varieties of pleasure and pain (sukha-duḥkha-vicitratāḥ) during the continuity (of life) (sthitau) do not touch/obstruct (na ghnanti) the liberated condition (muktatvam) of an awakened person (prabuddhasya), so also (tathā api), even (api) at the time of dying (maraṇe), those (varieties do not either touch/obstruct his state of Liberation) (tāḥ)||289-291||
Stanzas 292 to 302
ये पुनर्योगिनस्तेऽपि यस्मिंस्तत्त्वे सुभाविताः।
चित्तं निवेशयन्त्येव तत्तत्त्वं यान्त्यशङ्किताः॥२९२॥
Ye punaryoginaste'pi yasmiṁstattve subhāvitāḥ|
Cittaṁ niveśayantyeva tattattvaṁ yāntyaśaṅkitāḥ||292||
Moreover (punar), even (api) those (te) who (ye) (are) yogī--s (yoginaḥ) cause (their) mind to enter (cittam niveśayanti eva) into the tattva or principle which (yasmin tattve) they are well soaked in (subhāvitāḥ), (and then they,) confident (aśaṅkitāḥ), attain (yānti) that tattva (tad tattvam)||292||
श्रीस्वच्छन्दे ततः प्रोक्तं गन्धधारणया मृताः।
इत्यादि मालिनीशास्त्रे धारणानां तथा फलम्॥२९३॥
Śrīsvacchande tataḥ proktaṁ gandhadhāraṇayā mṛtāḥ|
Ityādi mālinīśāstre dhāraṇānāṁ tathā phalam||293||
On that account (tatas), it is said (proktam) in the venerable Svacchandatantra (śrī-svacchande): "Those who have died (mṛtāḥ) while concentrating on smell (gandha-dhāraṇayā)", etc. (iti-ādi). (And) in Mālinīvijayottaratantra (mālinī-śāstre): "The fruit (phalam) of the concentrations (dhāraṇānām) (is) so (tathā)"||293||
एतेषां मरणाभिख्यो भोगो नास्ति तु ये तनुम्।
धारणाभिस्त्यजन्त्याशु परदेहप्रवेशवत्॥२९४॥
एतावान्मृतिभोगो हि मर्मच्छिन्मूढताक्षगा।
ध्वान्ताबिलत्वं मनसि तच्चैतेषु न विद्यते॥२९५॥
Eteṣāṁ maraṇābhikhyo bhogo nāsti tu ye tanum|
Dhāraṇābhistyajantyāśu paradehapraveśavat||294||
Etāvānmṛtibhogo hi marmacchinmūḍhatākṣagā|
Dhvāntābilatvaṁ manasi taccaiteṣu na vidyate||295||
To them (eteṣām), the enjoyment/experience (bhogaḥ) called death (maraṇa-abhikhyaḥ) does not exist (na asti tu). Those who (ye) abandon (tyajanti) (their) body (tanum) through concentrations (dhāraṇābhiḥ) (do so) quickly (at the time such a body is dying) (āśu), (and they enter into another body) like (they do during the practice of) entering into the body of another (person) (para-deha-praveśa-vat).
The enjoyment/experience of death (mṛti-bhogaḥ hi) is of such an extent (etāvān): (1) Cutting of the marma-s or vulnerable points (in the body) (marma-chid), (2) stupefaction (mūḍhatā) residing in the organs of sense (akṣa-gā), (and) (3) a turbid/confusing condition in the mind due to darkness (dhvānta-ābilatvam manasi). (All) that (tad ca) does not exist --lit. there is not-- (na vidyate) in them --i.e. in the yogī-s-- (eteṣu)||294-295||
तथा हि मानसं यत्नं तावत्समधितिष्ठति।
अहंरूढ्या परे देहे यावत्स्याद्बुद्धिसञ्चरः॥२९६॥
प्राणचक्रं तदायत्तमपि सञ्चरते यथा।
तेनैवातः प्रबुद्ध्येत परदेहेऽक्षचक्रकम्॥२९७॥
मक्षिका मक्षिकाराजं यथोत्थितमनूत्थिताः।
स्थितं चानुविशन्त्येवं चित्तं सर्वाक्षवृत्तयः॥२९८॥
अतोऽस्य परदेहादिसञ्चारे नास्ति मेलनम्।
अक्षाणां मध्यगं सूक्ष्मं स्यादेतद्देहवत्पुनः॥२९९॥
Tathā hi mānasaṁ yatnaṁ tāvatsamadhitiṣṭhati|
Ahaṁrūḍhyā pare dehe yāvatsyādbuddhisañcaraḥ||296||
Prāṇacakraṁ tadāyattamapi sañcarate yathā|
Tenaivātaḥ prabuddhyeta paradehe'kṣacakrakam||297||
Makṣikā makṣikārājaṁ yathotthitamanūtthitāḥ|
Sthitaṁ cānuviśantyevaṁ cittaṁ sarvākṣavṛttayaḥ||298||
Ato'sya paradehādisañcāre nāsti melanam|
Akṣāṇāṁ madhyagaṁ sūkṣmaṁ syādetaddehavatpunaḥ||299||
For example (tathā hi): As long as (yāvat) there is (syāt) a passage of (his) intellect (buddhi-sañcaraḥ) into the other body (pare dehe) by establishing (his) "I" (there) (aham-rūḍhyā), so long (tāvat) he governs (samadhitiṣṭhati) (his) mental (mānasam) effort (yatnam), so that (yathā) the group of vital energies (prāṇa-cakram) depending on it --i.e. on the intellect-- (tad-āyattam) also (api) moves (there) (sañcarate). Therefore (tena eva), on this account (atas), the circle of organs of sense (akṣa-cakrakam) wakes up (prabuddhyeta) in the other body (para-dehe).
Just as (yathā) the bees (makṣikāḥ) rise up and follow (anūtthitāḥ) the king of the bees (makṣikā-rājam) when he has risen up (utthitam), and (ca) follow (suit) (anuviśanti) when he remains static (sthitam), so also (evam) the mind (cittam) (is followed by) all the activities of the organs of sense (sarva-akṣa-vṛttayaḥ).
On this account (atas), there is no (na asti) union --i.e. mixture-- (melanam) of the organs of sense (akṣāṇām) during the passage onto another body, etc. (para-deha-ādi-sañcāre). On the other hand (punar), this (union or mixture) (etad) which might appear in the middle (of the process of transference) (madhya-gam) would be (syāt) subtle (sūkṣmam), like in the body (deha-vat)||296-299||
एवं परशरीरादिचारिणामिव योगिनाम्।
तत्तत्तत्त्वशरीरान्तश्चारिणां नास्ति मूढता॥३००॥
ते चापि द्विविधा ज्ञेया लौकिका दीक्षितास्तथा।
पूर्वे शिवाः स्युः क्रमशः परे तद्भोगमात्रतः॥३०१॥
दीक्षाप्यूर्ध्वाधरानेकभेदयोजनिकावशात्।
भिद्यमाना योगिनां स्याद्विचित्रफलदायिनी॥३०२॥
Evaṁ paraśarīrādicāriṇāmiva yoginām|
Tattattattvaśarīrāntaścāriṇāṁ nāsti mūḍhatā||300||
Te cāpi dvividhā jñeyā laukikā dīkṣitāstathā|
Pūrve śivāḥ syuḥ kramaśaḥ pare tadbhogamātrataḥ||301||
Dīkṣāpyūrdhvādharānekabhedayojanikāvaśāt|
Bhidyamānā yogināṁ syādvicitraphaladāyinī||302||
Thus (evam), there is no (na asti) confusion/bewilderment/stupefaction (mūḍhatā) for the yogī-s (yoginām) who move to another body --or "to the body of another (person)"--, etc. (para-śarīra-ādi-cāriṇām), as it were (iva), (and) who move inside the bodies of various tattva-s or principles (tad-tad-tattva-śarīra-antar-cāriṇām). And (ca) they (te) are also to be known (api... jñeyāḥ) to be of two types (dvividhā): (1) Worldly (laukikāḥ), and (tathā) (2) initiated (dīkṣitāḥ). The former (pūrve) gradually (kramaśas) become (syuḥ) Śiva --lit. Śiva-s-- (śivāḥ). The latter (pare) (become Śiva) merely through their (karmic) enjoyment/experience (tad-bhoga-mātratas). Even (api) the initiation (dīkṣā) of the yogī-s (yoginām) is (syāt) varied (bhidyamānā) (and) gives manifold fruits (vicitra-phala-dāyinī) on account of (its) joining to many divisions above and below (ūrdhva-adhara-aneka-bheda-yojanikā-vaśāt)||300-302||
Further Information
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.
For further information about Sanskrit, Yoga and Indian Philosophy; or if you simply want to comment, ask a question or correct a mistake, feel free to contact us: This is our e-mail address.
| Back to 28. 1-150 |  |
Continue to read 28. 303-434 |