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Tantrāloka (Tantraloka): Chapter 35 - stanzas 1 to 44 - Non-dual Shaivism of Kashmir
Śāstramelanam
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 44) of the thirty-fifth chapter (called Śāstramelanam).
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 15
अथ श्रीतन्त्रालोके पञ्चत्रिंशमाह्निकम्।
Atha śrītantrāloke pañcatriṁśamāhnikam|
Here begins (atha) the thirty-fifh (pañcatriṁśam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथोच्यते समस्तानां शास्त्राणामिह मेलनम्।
इह तावत्समस्तोऽयं व्यवहारः पुरातनः॥१॥
प्रसिद्धिमनुसन्धाय सैव चागम उच्यते।
अन्वयव्यतिरेकौ हि प्रसिद्धेरुपजीवकौ॥२॥
स्वायत्तत्वे तयोर्व्यक्तिपूगे किं स्यात्तयोर्गतिः।
प्रत्यक्षमपि नेत्रात्मदीपार्थादिविशेषजम्॥३॥
अपेक्षते तत्र मूले प्रसिद्धिं तां तथात्मिकाम्।
अभितःसंवृते जात एकाकी क्षुधितः शिशुः॥४॥
किं करोतु किमादत्तां केन पश्यतु किं व्रजेत्।
ननु वस्तुशताकीर्णे स्थानेऽप्यस्य यदेव हि॥५॥
पश्यतो जिघ्रतो वापि स्पृशतः सम्प्रसीदति।
चेतस्तदेवादाय द्राक्सोऽन्वयव्यतिरेकभाक्॥६॥
Athocyate samastānāṁ śāstrāṇāmiha melanam|
Iha tāvatsamasto'yaṁ vyavahāraḥ purātanaḥ||1||
Prasiddhimanusandhāya saiva cāgama ucyate|
Anvayavyatirekau hi prasiddherupajīvakau||2||
Svāyattatve tayorvyaktipūge kiṁ syāttayorgatiḥ|
Pratyakṣamapi netrātmadīpārthādiviśeṣajam||3||
Apekṣate tatra mūle prasiddhiṁ tāṁ tathātmikām|
Abhitaḥsaṁvṛte jāta ekākī kṣudhitaḥ śiśuḥ||4||
Kiṁ karotu kimādattāṁ kena paśyatu kiṁ vrajet|
Nanu vastuśatākīrṇe sthāne'pyasya yadeva hi||5||
Paśyato jighrato vāpi spṛśataḥ samprasīdati|
Cetastadevādāya drākso'nvayavyatirekabhāk||6||
Now (atha) the meeting or union (melanam) of all the scriptures (samastānām śāstrāṇām) is here proclaimed (ucyate... iha).
Here (iha) indeed (tāvat), this (ayam) entire (samastaḥ) ancient (purātanaḥ) vyavahāra --conduct, behavior, ordinary life, etc.-- (vyavahāraḥ) (works) after ascertaining (anusandhāya) the previous belief (prasiddhim). That very thing --viz. prasiddhi or previous belief-- (sā eva ca) is said to be (ucyate) āgama --in this context, the meaning of āgama is: "anything handed down and fixed by tradition"-- (āgamaḥ).
Logical connection and disconnection/discontinuance --i.e. it refers to that cause regulating the existence or non-existence of the effect by means of its own presence or absence-- (anvaya-vyatirekau) are indeed dependent (hi... upajīvakau) on prasiddhi or previous belief (prasiddheḥ). If there were self-dependence (sva-āyattatve) of the two --i.e. of logical connection and disconnection/discontinuance-- (tayoḥ), what (kim) would be (syāt) their (tayoḥ) course/movement/progress (gatiḥ) in a multitude of manifestations (vyakti-pūge)?
Even (api) direct perception (pratyakṣam) —born from different (components such as) eyes, Self, light/lamp, object, etc. (netra-ātma-dīpa-artha-ādi-viśeṣa-jam)— depends (apekṣate) there (tatra), at the root (mūle), on that prasiddhi or previous belief which is so (prasiddhim tām tathā-ātmikām).
A child (śiśuḥ), alone (ekākī) (and) hungry (kṣudhitaḥ), born (jātaḥ) in a secret place completely shut on all sides (abhitas-saṁvṛte): May he do (karotu) what (kim)? May he take (ādattām) what (kim)? May he see (paśyatu) with what (kena)? He should go (vrajet) toward what (kim)?
A doubt/objection (nanu): Even (api) in a place full of hundreds of things (vastu-śata-ākīrṇe sthāne), after quickly taking (ādāya drāk) that (tad) (with) which --expecting "yena" instead-- (yad eva hi), seeing (paśyataḥ), smelling (jighrataḥ) or (vā api) touching (spṛśataḥ), his (asya) mind (cetas) becomes satisfied (samprasīdati), he --i.e. the child-- (saḥ) partakes of logical connection and disconnection/discontinuance (anvaya-vyatireka-bhāk)||1-6||
हन्त चेतःप्रसादोऽपि योऽसावर्थविशेषगः।
सोऽपि प्राग्वासनारूपविमर्शपरिकल्पितः॥७॥
न प्रत्यक्षानुमानादिबाह्यमानप्रसादजः।
प्राग्वासनोपजीव्येतत्प्रतिभामात्रमेव न॥८॥
न मृदभ्यवहारेच्छा पुंसो बालस्य जायते।
प्राग्वासनोपजीवी चेद्विमर्शः सा च वासना॥९॥
प्राच्या चेदागता सेयं प्रसिद्धिः पौर्वकालिकी।
न च चेतःप्रसत्त्यैव सर्वो व्यवहृतिक्रमः॥१०॥
मूलं प्रसिद्धिस्तन्मानं सर्वत्रैवेति गृह्यताम्।
पूर्वपूर्वोपजीवित्वमार्गणे सा क्वचित्स्वयम्॥११॥
सर्वज्ञरूपे ह्येकस्मिन्निःशङ्कं भासते पुरा।
व्यवहारो हि नैकत्र समस्तः कोऽपि मातरि॥१२॥
तेनासर्वज्ञपूर्वत्वमात्रेणैषा न सिध्यति।
बहुसर्वज्ञपूर्वत्वे न मानं चास्ति किञ्चन॥१३॥
भोगापवर्गतद्धेतुप्रसिद्धिशतशोभितः।
तद्विमर्शस्वभावोऽसौ भैरवः परमेश्वरः॥१४॥
ततश्चांशांशिकायोगात्सा प्रसिद्धिः परम्पराम्।
शास्त्रं वाश्रित्य वितता लोकान्संव्यवहारयेत्॥१५॥
Hanta cetaḥprasādo'pi yo'sāvarthaviśeṣagaḥ|
So'pi prāgvāsanārūpavimarśaparikalpitaḥ||7||
Na pratyakṣānumānādibāhyamānaprasādajaḥ|
Prāgvāsanopajīvyetatpratibhāmātrameva na||8||
Na mṛdabhyavahārecchā puṁso bālasya jāyate|
Prāgvāsanopajīvī cedvimarśaḥ sā ca vāsanā||9||
Prācyā cedāgatā seyaṁ prasiddhiḥ paurvakālikī|
Na ca cetaḥprasattyaiva sarvo vyavahṛtikramaḥ||10||
Mūlaṁ prasiddhistanmānaṁ sarvatraiveti gṛhyatām|
Pūrvapūrvopajīvitvamārgaṇe sā kvacitsvayam||11||
Sarvajñarūpe hyekasminniḥśaṅkaṁ bhāsate purā|
Vyavahāro hi naikatra samastaḥ ko'pi mātari||12||
Tenāsarvajñapūrvatvamātreṇaiṣā na sidhyati|
Bahusarvajñapūrvatve na mānaṁ cāsti kiñcana||13||
Bhogāpavargataddhetuprasiddhiśataśobhitaḥ|
Tadvimarśasvabhāvo'sau bhairavaḥ parameśvaraḥ||14||
Tataścāṁśāṁśikāyogātsā prasiddhiḥ paramparām|
Śāstraṁ vāśritya vitatā lokānsaṁvyavahārayet||15||
Alas! (hanta) That (asau... saḥ) mental satisfaction (cetas-prasādaḥ api) which (yaḥ) is related to different objects (artha-viśeṣa-gaḥ) is also conceived by awareness whose nature is previous vāsanā-s or tendencies (api prāk-vāsanā-rūpa-vimarśa-parikalpitaḥ). It is not born from the favor of external means of knowledge (such as) direct perception, inference, etc. (na pratyakṣa-anumāna-ādi-bāhya-māna-prasāda-jaḥ).
This --viz. the mental satisfaction-- (etad) depends on previous vāsanā-s or tendencies (prāk-vāsanā-upajīvī) (and) is not (na) mere pratibhā --in this context, two meanings are possible, I think: "insight" and "intuition"-- (pratibhā-mātram eva). The desire of eating clay/earth (mṛd-abhyavahāra-icchā) does not arise (na... jāyate) in the case of a man (puṁsaḥ) (or) a baby (bālasya).
If (ced) (the mental satisfaction) depends on previous vāsanā-s or tendencies (prāk-vāsanā-upajīvī), and (ca) if (ced) the vāsanā or tendency (sā... vāsanā) (is) awareness (vimarśaḥ), (then) this very (sā iyam) prasiddhi or previous belief (prasiddhiḥ) related to the past time (paurva-kālikī) has come (āgatā).
The whole (sarvaḥ) process of the ordinary life (vyavahṛti-kramaḥ) is not (na ca) due to the mental satisfaction only (cetas-prasattyā eva). The root (mūlam) —its means of knowledge (tad-mānam)— (is) everywhere (sarvatra eva) prasiddhi or previous belief (prasiddhiḥ). Let (this) be accepted (gṛhyatām) so (iti)!
During the investigation of each of the previous dependences (pūrva-pūrva-upajīvitva-mārgaṇe), she --i.e. prasiddhi or previous belief-- (sā), undoubtedly (niḥśaṅkam), firstly (purā) shines (bhāsate) somewhere (kvacid) by herself (svayam) in an omniscient nature (sarvajña-rūpe hi ekasmin).
The entire (samastaḥ) ordinary life (vyavahāraḥ hi), whatever (ko'pi), (is) in one Knower or Perceiver (ekatra... mātari). On that account (tena), this (prasiddhi or previous belief) (eṣā) is not proved (na sidhyati) by the mere precedence of (a knower or perceiver) who is not omniscient (asarvajña-pūrvatva-mātreṇa).
And (ca) there is no (na... asti) proof (mānam) at all (kiñcana) with reference to the precedence of many omniscient (Knowers or Perceivers) (bahu-sarvajña-pūrvatve).
That (asau) Bhairava (bhairavaḥ), the Supreme Lord (parama-īśvaraḥ), whose essential nature is that Vimarśa or Awareness (tad-vimarśa-svabhāvaḥ), is adorned with hundreds of prasiddhi-s --previous beliefs-- which are the cause of worldly enjoyment and Liberation (bhoga-apavarga-tad-hetu-prasiddhi-śata-śobhitaḥ).
For that reason (tatas ca), the prasiddhi or previous belief (sā prasiddhiḥ), through association with smaller and smaller portions (aṁśa-aṁśikā-yogāt), (and) having recourse to (āśritya) tradition/lineage (paramparām) or (vā) scripture (śāstram), (becomes) extensive (vitatā), (and) causes people to be active and busy (in Saṁsāra) (lokān saṁvyavahārayet)||7-15||
Stanzas 16 to 20
तयैवाशैशवात्सर्वे व्यवहारधराजुषः।
सन्तः समुपजीवन्ति शैवमेवाद्यमागमम्॥१६॥
अपूर्णास्तु परे तेन न मोक्षफलभागिनः।
उपजीवन्ति यावत्तु तावत्तत्फलभागिनः॥१७॥
Tayaivāśaiśavātsarve vyavahāradharājuṣaḥ|
Santaḥ samupajīvanti śaivamevādyamāgamam||16||
Apūrṇāstu pare tena na mokṣaphalabhāginaḥ|
Upajīvanti yāvattu tāvattatphalabhāginaḥ||17||
Because of her alone --i.e. because of prasiddhi or previous belief-- (tayā eva), since childhood (ā-śaiśavāt), all (sarve) the wise (santaḥ) who participate in the stream of ordinary life (vyavahāra-dharā-juṣaḥ) depend (samupajīvanti) on the primordial Āgama of Śiva (śaivam eva ādyam āgamam). But (tu), the others (pare) who are not full and perfect (apūrṇāḥ) do not therefore partake of the fruit of Liberation (tena na mokṣa-phala-bhāginaḥ).
So long (tāvat) they are partakers of that fruit (tad-phala-bhāginaḥ) as long as (yāvat tu) they depend (upajīvanti)||16-17||
बाल्यापायेऽपि यद्भोक्तुमन्नमेव प्रवर्तते।
तत्प्रसिद्ध्यैव नाध्यक्षान्नानुमानादसम्भवात्॥१८॥
Bālyāpāye'pi yadbhoktumannameva pravartate|
Tatprasiddhyaiva nādhyakṣānnānumānādasambhavāt||18||
Even (api) when childhood has disappeared (bālya-apāye... yad), (someone) proceeds (pravartate) toward food (annam eva) in order to eat (bhoktum) due to that prasiddhi or previous belief (tad-prasiddhyā eva), neither (na) through direct perception (adhyakṣāt) nor (na) through inference (anumānāt), since it is impossible (asambhavāt)||18||
न च काप्यत्र दोषाशा शङ्कायाश्च निवृत्तितः।
प्रसिद्धिश्चाविगानोत्था प्रतीतिः शब्दनात्मिका॥१९॥
मातुः स्वभावो यत्तस्यां शङ्कते नैष जातुचित्।
स्वकृतत्ववशादेव सर्ववित्स हि शङ्करः॥२०॥
Na ca kāpyatra doṣāśā śaṅkāyāśca nivṛttitaḥ|
Prasiddhiścāvigānotthā pratītiḥ śabdanātmikā||19||
Mātuḥ svabhāvo yattasyāṁ śaṅkate naiṣa jātucit|
Svakṛtatvavaśādeva sarvavitsa hi śaṅkaraḥ||20||
Since there is cessation of doubt (śaṅkāyāḥ ca nivṛttitaḥ), there is no expectation of transgressions/faults (na ca kāpi... doṣāśā) here (atra).
And (ca) prasiddhi --previous belief-- (prasiddhiḥ) (is) a pratīti or clear apprehension/insight (pratītiḥ) arising unanimously --i.e. there is no discord-- (avigāna-utthā), which is Śabdana or Sound (śabdana-ātmikā). (She is) the essential nature (svabhāvaḥ) of the Knower or Perceiver (mātu). When (yad) she appears (tasyām), he (eṣaḥ) does not doubt at all (śaṅkate na... jātucid). On account of (her) spontaneity (sva-kṛtatva-vaśāt eva), He (saḥ) (is) indeed (hi) the Śaṅkara (śaṅkaraḥ) who knows it all (sarva-vit)||19-20||
Stanzas 21 to 34
यावत्तु शिवता नास्य तावत्स्वात्मानुसारिणीम्।
तावतीमेव तामेष प्रसिद्धिं नाभिशङ्कते॥२१॥
अन्यस्यामभिशङ्की स्याद्भूयस्तां बहु मन्यते।
एवं भाविशिवत्वोऽमूं प्रसिद्धिं मन्यते ध्रुवम्॥२२॥
Yāvattu śivatā nāsya tāvatsvātmānusāriṇīm|
Tāvatīmeva tāmeṣa prasiddhiṁ nābhiśaṅkate||21||
Anyasyāmabhiśaṅkī syādbhūyastāṁ bahu manyate|
Evaṁ bhāviśivatvo'mūṁ prasiddhiṁ manyate dhruvam||22||
So long (tāvat) he (eṣaḥ) does not doubt (na abhiśaṅkate) of such a limited prasiddhi or previous belief --"tāvatīmeva" here means "parimitām" or "limited", according to Jayaratha-- (tāvatīm eva tām... prasiddhiḥ) that is in accordance with himself (sva-ātma-anusāriṇīm) as long as (yāvat tu) the State of Śiva (śivatā) is not his (na asya). He is (syāt) doubtful (abhiśaṅkī) about another (prasiddhi) --Jayaratha explained "Anyasyāmiti parakīyāyām", i.e. "'about another (prasiddhi)', viz. about the (prasiddhi) belonging to another"-- (anyasyām). He values (manyate) much (bahu) more (bhūyas) that (prasiddhi which belongs to himself) (tām).
Thus (evam), he who will have the State of Śiva in the future (bhāvi-śivatvaḥ) constantly (dhruvam) values (manyate) that prasiddhi or previous belief (amūm prasiddhim)||21-22||
एक एवागमश्चायं विभुना सर्वदर्शिना।
दर्शितो यः प्रवृत्ते च निवृत्ते च पथि स्थितः॥२३॥
Eka evāgamaścāyaṁ vibhunā sarvadarśinā|
Darśito yaḥ pravṛtte ca nivṛtte ca pathi sthitaḥ||23||
And (ca) this (ayam) Āgama (āgamaḥ), shown (darśitaḥ) by the All-pervasive One (vibhunā) who sees it all (sarva-darśinā), is only one (ekaḥ eva), which (yaḥ) remains (sthitaḥ) on the path (pathi) of pravṛtta --lit. "engaged", it refers to the path of rituals, etc.-- (pravṛtte) as well as (ca... ca) in nivṛtta --lit. "ceased", i.e. in the path whose one nature is Knowledge-- (nivṛtte)||23||
धर्मार्थकाममोक्षेषु पूर्णापूर्णादिभेदतः।
विचित्रेषु फलेष्वेक उपायः शाम्भवागमः॥२४॥
तस्मिन्विषयवैचित्र्याद्विचित्रफलदायिनि।
चित्रोपायोपदेशोऽपि न विरोधावहो भवेत्॥२५॥
Dharmārthakāmamokṣeṣu pūrṇāpūrṇādibhedataḥ|
Vicitreṣu phaleṣveka upāyaḥ śāmbhavāgamaḥ||24||
Tasminviṣayavaicitryādvicitraphaladāyini|
Citropāyopadeśo'pi na virodhāvaho bhavet||25||
The Āgama of Śambhu --viz. of Śiva-- (śāmbhava-āgamaḥ) (is) the only (ekaḥ) means (upāyaḥ) to achieve the various fruits of dharma, artha, kāma and mokṣa --i.e. righteousness, wealth, desire and Liberation-- (dharma-artha-kāma-mokṣeṣu... vicitreṣu phaleṣu), according to the divisions of full, not full, etc. (pūrṇa-apūrṇa-ādi-bhedatas).
Due to the variety of spheres of activity (viṣayavaicitryāt) in It --i.e. in the Āgama of Śambhu-- (tasmin) —which gives various fruits (vicitra-phala-dāyini)—, although (api) the teaching has manifold means (citra-upāya-upadeśaḥ), it does not bring about contradictions (na virodha-āvahaḥ bhavet)||24-25||
लौकिकं वैदिकं साङ्ख्यं योगादि पाञ्चरात्रकम्।
बौद्धार्हतन्यायशास्त्रं पदार्थक्रमतन्त्रणम्॥२६॥
सिद्धान्ततन्त्रशाक्तादि सर्वं ब्रह्मोद्भवं यतः।
श्रीस्वच्छन्दादिषु प्रोक्तं सद्योजातादिभेदतः॥२७॥
Laukikaṁ vaidikaṁ sāṅkhyaṁ yogādi pāñcarātrakam|
Bauddhārhatanyāyaśāstraṁ padārthakramatantraṇam||26||
Siddhāntatantraśāktādi sarvaṁ brahmodbhavaṁ yataḥ|
Śrīsvacchandādiṣu proktaṁ sadyojātādibhedataḥ||27||
Because (yatas) all (sarvam) —worldly knowledge (laukikam), Vedic (tradition) (vaidikam), Sāṅkhya (sāṅkhyam), Yoga and so on (yoga-ādi), Pāñcarātra (pāñcarātrakam), Buddhism, Jainism, the doctrine of Nyāya (bauddha-ārhata-nyāya-śāstram), Padārthakramatantraṇa --many possible translations, e.g. "succession of categories and government", or "method of the meaning of words and discipline", etc.; you could infer that this might refer to "grammar, etc.", but the meaning is uncertain, and Jayaratha did not explain it-- (pada-artha-krama-tantraṇam), Siddhānta's Tantra-s, Śākta Tantra's, etc. (siddhānta-tantra-śākta-ādi)— is said (proktam) in the venerable Svacchandatantra, etc. (śrī-svacchanda-ādiṣu) to have arisen from (the five) Brahmā-s (brahma-udbhavam), according to the divisions of Sadyojāta, etc. (sadyojāta-ādi-bhedatas)||26-27||
यथैकत्रापि वेदादौ तत्तदाश्रमगामिनः।
संस्कारान्तरमत्रापि तथा लिङ्गोद्धृतादिकम्॥२८॥
Yathaikatrāpi vedādau tattadāśramagāminaḥ|
Saṁskārāntaramatrāpi tathā liṅgoddhṛtādikam||28||
Just as (yathā) in even a single (tradition) such as the Vedic one, etc. (ekatra api veda-ādau), (there is) also here (atra api) another purification (saṁskāra-antaram) for someone going through different stages (tad-tad-āśrama-gāminaḥ), so also (tath) (there are people) from whom the mark has been extracted, etc. (liṅga-uddhṛta-ādikam)||28||
यथाच तत्र पूर्वस्मिन्नाश्रमे नोत्तराश्रमात्।
फलमेति तथा पाञ्चरात्रादौ न शिवात्मताम्॥२९॥
एक एवागमस्तस्मात्तत्र लौकिकशास्त्रतः।
प्रभृत्या वैष्णवाद्बौद्धाच्छैवात्सर्वं हि निष्ठितम्॥३०॥
तस्य यत्तत् परं प्राप्यं धाम तत् त्रिकशब्दितम्।
सर्वाविभेदानुच्छेदात्तदेव कुलमुच्यते॥३१॥
यथोर्ध्वाधरताभाक्सु देहाङ्गेषु विभेदिषु।
एकं प्राणितमेवं स्यात्त्रिकं सर्वेषु शास्त्रतः॥३२॥
श्रीमत्कालीकुले चोक्तं पञ्चस्रोतोविवर्जितम्।
दशाष्टादशभेदस्य सारमेतत्प्रकीर्तितम्॥३३॥
पुष्पे गन्धस्तिले तैलं देहे जीवो जलेऽमृतम्।
यथा तथैव शास्त्राणां कुलमन्तः प्रतिष्ठितम्॥३४॥
Yathāca tatra pūrvasminnāśrame nottarāśramāt|
Phalameti tathā pāñcarātrādau na śivātmatām||29||
Eka evāgamastasmāttatra laukikaśāstrataḥ|
Prabhṛtyā vaiṣṇavādbauddhācchaivātsarvaṁ hi niṣṭhitam||30||
Tasya yattat paraṁ prāpyaṁ dhāma tat trikaśabditam|
Sarvāvibhedānucchedāttadeva kulamucyate||31||
Yathordhvādharatābhāksu dehāṅgeṣu vibhediṣu|
Ekaṁ prāṇitamevaṁ syāttrikaṁ sarveṣu śāstrataḥ||32||
Śrīmatkālīkule coktaṁ pañcasrotovivarjitam|
Daśāṣṭādaśabhedasya sārametatprakīrtitam||33||
Puṣpe gandhastile tailaṁ dehe jīvo jale'mṛtam|
Yathā tathaiva śāstrāṇāṁ kulamantaḥ pratiṣṭhitam||34||
And (ca) just as (yathā) (someone) there (tatra), at a previous stage (pūrvasmin āśrame), does not attain the fruit (na... phalam eti) from a higher stage (uttara-āśramāt), so also (tathā) (someone who is) at the Pāñcarātra, etc. (stage) (pāñcarātra-ādau) does not become Śiva --lit. does not go to the state of someone whose nature is Śiva-- (na śiva-ātmatām).
On that account (tasmāt), (there is) only one (ekaḥ eva) Āgama (āgama) in which --expecting "yatra"-- (tatra) all (sarvam) is undoubtedly established (hi niṣṭhitam), beginning (prabhṛtyā) from the worldly scriptures (laukika-śāstratas), (and next moving through) Vaiṣṇava, Buddhist and Śaiva (traditions) (vaiṣṇavāt bauddhāt śaivāt).
Therefore (tad), that (tad) which (yad) (is) the Supreme (param) Abode (dhāma) of it (tasya) —which is to be attained (prāpyam)— is called Trika (trika-śabditam).
That very thing (tad eva) is said to be (ucyate) Kula (kulam) because it is not divided by all (the other traditions) and because it is not destroyed --Sanskrit is involved here-- (sarva-avibheda-anucchedāt). Just as (yathā) among the different limbs of the body, whether they are superior or inferior (ūrdhva-adharatā-bhāksu deha-aṅgeṣu vibhediṣu), only one (ekam) is animated with life (prāṇitam), so also (evam), such as the scriptures (establish) --lit. from the scripture-- (śāstratas), the Trika (trikam) is (syāt) in all of them --viz. in all the traditions and scriptures-- (sarveṣu). And (ca) it has been mentioned (proktam) in the venerable Kālīkula (śrīmat-kālīkule) (that): Devoid of the five streams (pañca-srotas-vivarjitam), this (etad) is said to be (prakīrtitam) the essence (sram) of the division into ten and eighteen --Kālīkula is referring to the twenty-eight Tantra-s that are sacred to Śaivasiddhānta-- (daśa-aṣṭādaśa-bhedasya). Just as (yathā) the fragrance (gandhaḥ) in a flower (puṣpe), the oil (tailam) in a sesame seed (tile), the individual soul (jīvaḥ) in the body (dehe), (and) the nectar (amṛtam) in the water (jale), so also (tathā eva) Kula (kulam) is established (pratiṣṭhitam) within (antar) the scriptures (śāstrāṇām)||29-34||
Stanzas 35 to 44
तदेक एवागमोऽयं चित्रश्चित्रेऽधिकारिणि।
तथैव सा प्रसिद्धिर्हि स्वयूथ्यपरयूथ्यगा॥३५॥
Tadeka evāgamo'yaṁ citraścitre'dhikāriṇi|
Tathaiva sā prasiddhirhi svayūthyaparayūthyagā||35||
Therefore (tad), this (ayam) single (ekaḥ eva) Āgama (āgamaḥ) is varied (citraḥ), (and remains) in a varied place of authority (citre adhikāriṇi).
Likewise (tathā eva), that prasiddhi or previous belief (sā prasiddhiḥ) certainly (hi) resides in my own tradition --lit. "yūthya" means "flock"-- and in the tradition of others (sva-yūthya-para-yūthya-gā)||35||
साङ्ख्यं योगं पाञ्चरात्रं वेदांश्चैव न निन्दयेत्।
यतः शिवोद्भवाः सर्व इति स्वच्छन्दशासने॥३६॥
एकस्मादागमाच्चैते खण्डखण्डा व्यपोद्धृताः।
लोके स्युरागमास्तैश्च जनो भ्राम्यति मोहितः॥३७॥
Sāṅkhyaṁ yogaṁ pāñcarātraṁ vedāṁścaiva na nindayet|
Yataḥ śivodbhavāḥ sarva iti svacchandaśāsane||36||
Ekasmādāgamāccaite khaṇḍakhaṇḍā vyapoddhṛtāḥ|
Loke syurāgamāstaiśca jano bhrāmyati mohitaḥ||37||
In the teaching of Svacchandatantra (svacchanda-śāsane), (it is declared) that (iti) he should not censure (na nindayet) Sāṅkhya (sāṅkhyam), Yoga (yogam), Pāñcarātra (pāñcarātram), as well as (ca eva) the Veda-s (vedān), because (yathas) all (of them) (sarve) spring from Śiva (śiva-udbhavāḥ).
These (ete) Āgama-s (āgamāḥ) in the world (loke) are (syuḥ) broken fragments --or "fragments of fragments"-- (khaṇḍakhaṇḍāḥ) extracted (vyapoddhṛtāḥ) from a single Āgama (ekasmāt āgamāt ca). And (ca) the people (janaḥ) deluded (mohitaḥ) by them (taiḥ) wander about --i.e. they wander about in Saṁsāra or Transmigration replete with suffering-- (bhrāmyati)||36-37||
अनेकागमपक्षेऽपि वाच्या विषयभेदिता।
अवश्यमूर्ध्वाधरतास्थित्या प्रामाण्यसिद्धये॥३८॥
अन्यथा नैव कस्यापि प्रामाण्यं सिद्ध्यति ध्रुवम्।
नित्यत्वमविसंवाद इति नो मानकारणम्॥३९॥
Anekāgamapakṣe'pi vācyā viṣayabheditā|
Avaśyamūrdhvādharatāsthityā prāmāṇyasiddhaye||38||
Anyathā naiva kasyāpi prāmāṇyaṁ siddhyati dhruvam|
Nityatvamavisaṁvāda iti no mānakāraṇam||39||
Even (api) in (the presence of) many factions of Āgama-s --literal translation, i.e. "many types of Āgama-s"-- (aneka-āgama-pakṣe), the division into fields of action or spheres of influence (viṣaya-bheditā) —being placed in superior or inferior positions (ūrdhva-adharatā-sthityā)— is necessarily to be designated (vācyā... avaśyam) in order to establish (their) authoritativeness and authenticity (prāmāṇya-siddhaye). Otherwise (anyathā), invariably (dhruvam), the authoritativeness and authenticity (prāmāṇyam) of none --i.e. of none of those traditions-- (na eva kasyāpi) is established (siddhyati).
"Perpetuity (nityatvam) (and) non-contradiction (avisaṁvādaḥ iti)" are not (no) the cause of (their) authority (māna-kāraṇam)||38-39||
अस्मिन्नंशेऽप्यमुष्यैव प्रामाण्यं स्यात्तथोदितेः।
अन्यथाव्याकृतौ कॢप्तावसत्यत्वे प्ररोचने॥४०॥
अतिप्रसङ्ग सर्वस्याप्यागमस्यापबाधकः।
अवश्योपेत्य इत्यस्मिन्मान आगमनामनि॥४१॥
अवश्योपेत्यमेवैतच्छास्त्रनिष्ठानिरूपणम्।
प्रधानेऽङ्गे कृतो यत्नः फलवान्वस्तुतो यतः॥४२॥
अतोऽस्मिन्यत्नवान्कोऽपि भवेच्छम्भुप्रचोदितः।
तत्र तत्र च शास्त्रेषु न्यरूप्यत महेशिना॥४३॥
एतावत्यधिकारी यः स दुर्लभ इति स्फुटम्।
इत्थं श्रीशम्भुनाथेन ममोक्तं शास्त्रमेलनम्॥४४॥
Asminnaṁśe'pyamuṣyaiva prāmāṇyaṁ syāttathoditeḥ|
Anyathāvyākṛtau kḷptāvasatyatve prarocane||40||
Atiprasaṅga sarvasyāpyāgamasyāpabādhakaḥ|
Avaśyopetya ityasminmāna āgamanāmani||41||
Avaśyopetyamevaitacchāstraniṣṭhānirūpaṇam|
Pradhāne'ṅge kṛto yatnaḥ phalavānvastuto yataḥ||42||
Ato'sminyatnavānko'pi bhavecchambhupracoditaḥ|
Tatra tatra ca śāstreṣu nyarūpyata maheśinā||43||
Etāvatyadhikārī yaḥ sa durlabha iti sphuṭam|
Itthaṁ śrīśambhunāthena mamoktaṁ śāstramelanam||44||
Even (api) regarding this aspect (asmin aṁśe), authoritativeness and authenticity (prāmāṇyam) belong to it only --i.e. to the Śaiva tradition-- (amuṣya eva), since it has been said so (tathā uditeḥ).
With reference to the explanation otherwise (anyathā-vyākṛtau), invention (kḷptau), falsehood (asatyatve), (and) praising (prarocane), the "atiprasaṅga" --lit. the unwarrantable stretch of a rule-- (atiprasaṅga) invalidates (apabādhakaḥ) even the whole Āgama (sarvasya api āgamasya).
Thus (iti), with reference to this means of knowledge which is to be necessarily practiced/obtained and whose name is Āgama (avaśya-upetye... asmin māne āgama-nāmani), this (etad) description of the condition/position of scripture (śāstra-niṣṭhā-nirūpaṇam) is to be necessarily admitted (avaśya-upetyam).
Since (yatas) the effort (yatnaḥ) really (vastutas) bears fruit (phalavān) when it is made (kṛtaḥ) in the main member --i.e. in the Śaiva tradition-- (pradhāne aṅge), therefore (atas) someone (ko'pi), impelled by Śambhu (śambhu-pracoditaḥ), is (bhavet) the one making an effort (yatnavān) in this (tradition) (asmin).
And (ca) here and there (tatra tatra) in the scriptures (śāstreṣu), it was said (nyarūpyata) by the Great Lord (mahā-īśinā) (that) he (saḥ) who (yaḥ) is qualified (adhikārī) for such (a tradition) (etāvati) is clearly "difficult to find" (durlabhaḥ iti sphuṭam).
In this way (ittham), the meeting or union of the scriptures (śāstra-melanam) has been said (uktam) to me (mama) by the venerable Śambhunātha (śrī-śambhunāthena)||40-44||
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