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Tantrāloka (Tantraloka): Chapter 37 - stanzas 1 to 85 - Non-dual Shaivism of Kashmir
Śāstropādeyatvanirūpaṇam
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 85) of the thirty-seventh chapter (called Śāstropādeyatvanirūpaṇam).
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 17
अथ श्रीतन्त्रालोके सप्तत्रिंशमाह्निकम्।
Atha śrītantrāloke saptatriṁśamāhnikam|
Here begins (atha) the thirty-seventh (saptatriṁśam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
उक्तनीत्यैव सर्वत्र व्यवहारे प्रवर्तिते।
प्रसिद्धावुपजीव्यायामवश्यग्राह्य आगमः॥१॥
Uktanītyaiva sarvatra vyavahāre pravartite|
Prasiddhāvupajīvyāyāmavaśyagrāhya āgamaḥ||1||
According to the precept which has been mentioned (ukta-nītyā eva), since prasiddhi or previous belief is the means for the subsistence of the ongoing ordinary life everywhere --i.e. without this prasiddhi, there would be no ordinary life at all-- (sarvatra vyavahāre pravartite prasiddhau upajīvyāyām), an Āgama --the meaning of Āgama in this context is all that has come from Śiva, e.g. a revealed scripture, a spiritual tradition, etc.-- (āgamaḥ) is to be necessarily adopted/accepted (avaśyagrāhyaḥ)||1||
यथा लौकिकदृष्ट्यान्यफलभाक्तत्प्रसिद्धितः।
सम्यग्व्यवहरंस्तद्वच्छिवभाक्तत्प्रसिद्धितः॥२॥
Yathā laukikadṛṣṭyānyaphalabhāktatprasiddhitaḥ|
Samyagvyavaharaṁstadvacchivabhāktatprasiddhitaḥ||2||
Just as (yathā) from the viewpoint of worldly life (laukika-dṛṣṭyā), he partakes of other fruits (anya-phala-bhāk) by correctly proceeding (samyak vyavaharan) according to that prasiddhi or previous belief (tad-prasiddhitas), so also (tadvat) he partakes of Śiva (śiva-bhāk) from that prasiddhi (tat-prasiddhitas)||2||
तदवश्यग्रहीतव्ये शास्त्रे स्वांशोपदेशिनि।
मनाक्फलेऽभ्युपादेयतमं तद्विपरीतकम्॥३॥
[यथा खगेश्वरीभावनिःशङ्कत्वाद्विषं व्रजेत्।
क्षयं कर्मस्थितिस्तद्वदशङ्काद्भैरवत्वतः॥४॥
यदार्षे पातहेतूक्तं तदस्मिन्वामशासने।
आशुसिद्ध्यै यतः सर्वमार्षं मायोदरस्थितम्॥५॥]
Tadavaśyagrahītavye śāstre svāṁśopadeśini|
Manākphale'bhyupādeyatamaṁ tadviparītakam||3||
[Yathā khageśvarībhāvaniḥśaṅkatvādviṣaṁ vrajet|
Kṣayaṁ karmasthitistadvadaśaṅkādbhairavatvataḥ||4||
Yadārṣe pātahetūktaṁ tadasminvāmaśāsane|
Āśusiddhyai yataḥ sarvamārṣaṁ māyodarasthitam||5||]
For some strange reason, there is an error in the printing of the original scripture, and stanzas 4 and 5 will repeat later as stanzas 12b-13a and 11b-12a, respectively. I will translate them there and not here, because here they look off-target. If you ask me why I did not change the numbering in the whole chapter if there are really 83 stanzas and not 85... well, the answer is very simple: In order not to make a mess out of it, you know! All in all, despite the fact that I am not changing the number, yes, this chapter contains 83 stanzas instead of 85, and the whole Tantrāloka really has 5847 stanzas and not 5849 as published. OK, that is the situation.
While the scripture teaching its own aspects and producing slightly fruits is to be necessarily taken/received by them --i.e. by the people who want to reap such benefits-- (tad-avaśya-grahītavye śāstre sva-aṁśa-upadeśini... manāk phale), (the scripture which is) extremely worthy of being taken/received (abhyupādeyatamam) is the opposite of that (tad-viparītakam)||3-5||
तच्च यत्सर्वसर्वज्ञदृष्टं तच्चापि किं भवेत्।
यदशेषोपदेशेन सूयतेऽनुत्तरं फलम्॥६॥
Tacca yatsarvasarvajñadṛṣṭaṁ taccāpi kiṁ bhavet|
Yadaśeṣopadeśena sūyate'nuttaraṁ phalam||6||
And (ca) that (tad) (scripture) is the one which (yad) is seen by all the omniscient ones (sarva-sarvajña-dṛṣṭam).
And (ca) which one (kim) would be (bhavet) that (tad... api)? It is the one which (yad), by means of (its) complete teaching (aśeṣa-upadeśena), begets/grants (sūyate) the fruit (phalam) (known as) Anuttara (anuttaram)||6||
यथाधराधरप्रोक्तवस्तुतत्त्वानुवादतः।
उत्तरं कथितं संवित्सिद्धं तद्धि तथा भवेत्॥७॥
Yathādharādharaproktavastutattvānuvādataḥ|
Uttaraṁ kathitaṁ saṁvitsiddhaṁ taddhi tathā bhavet||7||
Just as (yathā) a higher (level of consciousness or reality) (uttaram) is described (kathitam) through a corroboration of the subject-matter taught by progressively inferior (philosophies) (adhara-adhara-prokta-vastu-tattva-anuvādatas), so also (tathā) that (tad) is undoubtedly proved by (one's own) consciousness --i.e. by one's own experience-- (saṁvid-siddham... hi... bhavet) --this is what I literally read, next you have the Jayaratha's interpretation--||7||
यदुक्ताधिकसंवित्तिसिद्धवस्तुनिरूपणात्।
अपूर्णसर्ववित्प्रोक्तिर्ज्ञायतेऽधरशासने॥८॥
ऊर्ध्वशासनवस्त्वंशे दृष्ट्वापि च समुज्झिते।
अधःशास्त्रेषु मायात्वं लक्ष्यते सर्गरक्षणात्॥९॥
Yaduktādhikasaṁvittisiddhavastunirūpaṇāt|
Apūrṇasarvavitproktirjñāyate'dharaśāsane||8||
Ūrdhvaśāsanavastvaṁśe dṛṣṭvāpi ca samujjhite|
Adhaḥśāstreṣu māyātvaṁ lakṣyate sargarakṣaṇāt||9||
With reference to the inferior teaching/doctrine (adhara-śāsane), (its) proclamation on the part of those who are not fully omniscient (apūrṇa-sarvavit-proktiḥ) is known (jñāyate) from an investigation into the reality which is proved by the greater consciousness which has been mentioned (yad-ukta-adhika-saṁvitti-siddha-vastu-nirūpaṇāt).
Although in the inferior scriptures an aspect of the Reality of superior teachings/doctrines is seen, it is abandoned --far-fetched Sanskrit here-- (ūrdhva-śāsana-vastu-aṁśe dṛṣṭvā api ca samujjhite... adhas-śāstreṣu). (Their) mayic condition (māyātvam) is perceived (lakṣyate) from (their) protecting sarga or creation (sarga-rakṣaṇāt)||8-9||
श्रीमदानन्दशास्त्रादौ प्रोक्तं च परमेशिना।
ऋषिवाक्यं बहुक्लेशमध्रुवाल्पफलं मितम्॥१०॥
नैव प्रमाणयेद्विद्वान्शैवमेवागमं श्रयेत्।
यदार्षे पातहेतूक्तं तदस्मिन्वामशासने॥११॥
आशुसिद्ध्यै यतः सर्वमार्षं मायोदरस्थितम्।
यथा खगेश्वरीभावनिःशङ्कत्वाद्विषं व्रजेत्॥१२॥
क्षयं कर्मस्थितिस्तद्वदशङ्काद्भैरवत्वतः।
अज्ञत्वानुपदेष्टृत्वसन्दष्टेऽधरशासने॥१३॥
एतद्विपर्ययाद्ग्राह्यमवश्यं शिवशासनम्।
द्वावाप्तौ तत्र च श्रीमच्छ्रीकण्ठलकुलेश्वरौ॥१४॥
द्विप्रवाहमिदं शास्त्रं सम्यङ्निःश्रेयसप्रदम्।
प्राच्यस्य तु यथाभीष्टभोगदत्वमपि स्थितम्॥१५॥
तच्च पञ्चविधं प्रोक्तं शक्तिवैचित्र्यचित्रितम्।
पञ्चस्रोत इति प्रोक्तं श्रीमच्छ्रीकण्ठशासनम्॥१६॥
दशाष्टादशधा स्रोतःपञ्चकं यत्ततोऽप्यलम्।
उत्कृष्टं भैरवाभिख्यं चतुःषष्टिविभेदितम्॥१७॥
Śrīmadānandaśāstrādau proktaṁ ca parameśinā|
Ṛṣivākyaṁ bahukleśamadhruvālpaphalaṁ mitam||10||
Naiva pramāṇayedvidvānśaivamevāgamaṁ śrayet|
Yadārṣe pātahetūktaṁ tadasminvāmaśāsane||11||
Āśusiddhyai yataḥ sarvamārṣaṁ māyodarasthitam|
Yathā khageśvarībhāvaniḥśaṅkatvādviṣaṁ vrajet||12||
Kṣayaṁ karmasthitistadvadaśaṅkādbhairavatvataḥ|
Ajñatvānupadeṣṭṛtvasandaṣṭe'dharaśāsane||13||
Etadviparyayādgrāhyamavaśyaṁ śivaśāsanam|
Dvāvāptau tatra ca śrīmacchrīkaṇṭhalakuleśvarau||14||
Dvipravāhamidaṁ śāstraṁ samyaṅniḥśreyasapradam|
Prācyasya tu yathābhīṣṭabhogadatvamapi sthitam||15||
Tacca pañcavidhaṁ proktaṁ śaktivaicitryacitritam|
Pañcasrota iti proktaṁ śrīmacchrīkaṇṭhaśāsanam||16||
Daśāṣṭādaśadhā srotaḥpañcakaṁ yattato'pyalam|
Utkṛṣṭaṁ bhairavābhikhyaṁ catuḥṣaṣṭivibheditam||17||
In the venerable Ānandaśāstra, etc. (śrīmat-ānandaśāstra-ādau) it has been said (proktam ca) by the Supreme Lord (parama-īśinā) (that) a wise person (vidvān) should not at all regard the limited Statement of the Seers --i.e. the Veda-s-- —which (grants) a lot of affliction, (and bears) unstable and little fruits— as an authority (ṛṣi-vākyam bahu-kleśam adhruva-alpa-phalam mitam... na eva pramāṇayet). (Instead,) he should resort (śrayet) to Śaivāgama --i.e. to the Āgama of Śiva-- only (śaivam eva āgamam).
That (tad) which (yad) is said in the Speech of the Seers --i.e. in the Veda-s-- as being the cause of a fall --viz. a fall on the spiritual path-- (ārṣe pāta-hetu-uktam), in this doctrine of the left (asmin vāmaśāsane) is for a fast success (āśu-siddhyai), because (yatas) all (sarvam) coming from the Seers (ārṣam) remains in the belly/womb of Māyā (māyā-udara-sthitam).
Just as (yathā) the venom (viṣam) gets destroyed (vrajet... kṣayam) due to the doubtless condition of being Garuḍa (khaga-īśvarī-bhāva-niḥśaṅkatvāt), so also (tadvat), the karmic condition (karma-sthitiḥ) (gets destroyed) through the doubtless State of Bhairava (aśaṅkāt bhairavatvatas).
While the inferior doctrine which is bitten by ignorance and the absence of the capacity of teaching (ajñatva-anupadeṣṭṛtva-sandaṣṭe adhara-śāsane), the doctrine of Śiva (śiva-śāsanam), being the opposite of this (etad-viparyayāt), is to be, by all means, taken/received (grāhyam avaśyam). And (ca) with respect to that --i.e. with respect to the doctrine of Śiva-- (tatra), the two fit (Guru-s) (dvau āptau) (are) the venerable Śrīkaṇṭha and Lakuleśvara (śrīmat-śrīkaṇṭha-lakuleśvarau). This (idam) scripture (śāstram), containing two streams (dvi-pravāham), bestows properly the Final Beautitude --viz. the Highest Good-- (samyak niḥśreyasa-pradam). But (tu) in the case of the former --i.e. in the case of the Śrīkaṇṭha's doctrine-- (prācyasya), there is (sthitam) also (api) the state of giving worldly enjoyment such as desired (yathā-abhīṣṭa-bhoga-datvam). And (ca) that (doctrine) (tad), variegated due to the variety of Śakti (śakti-vaicitrya-citritam), is said to be (proktam) fivefold (pañcavidham). The doctrine of the venerable Śrīkaṇṭha (śrīmat-śrīkaṇṭha-śāsanam) is said to be (proktam) "the five streams" (pañca-srotas iti). (Firstly,) the group of five streams (srotas-pañcakam yad) (becomes) tenfold and eighteenfold (daśa-aṣṭādaśadhā). After that (tatas api), (it) verily (becomes) (alam) the superior (stream) (utkṛṣṭam) called Bhairava (bhairava-abhikhyam), which is split into sixty-four (catuḥṣaṣṭi-vibheditam)||10-17||
Stanzas 18 to 28
श्रीमदानन्दशास्त्रादौ प्रोक्तं भगवता किल।
समूहः पीठमेतच्च द्विधा दक्षिणवामतः॥१८॥
मन्त्रो विद्येति तस्माच्च मुद्रामण्डलगं द्वयम्।
मननत्राणदं यत्तु मन्त्राख्यं तत्र विद्यया॥१९॥
उपोद्बलनमाप्यायः सा हि वेद्यार्थभासिनी।
मन्त्रप्रतिकृतिर्मुद्रा तदाप्यायनकारकम्॥२०॥
मण्डलं सारमुक्तं हि मण्डश्रुत्या शिवाह्वयम्।
एवमन्योन्यसम्भेदवृत्ति पीठचतुष्टयम्॥२१॥
यतस्तस्माद्भवेत्सर्वं पीठे पीठेऽपि वस्तुतः।
प्रधानत्वात्तस्य तस्य वस्तुनो भिन्नता पुनः॥२२॥
कथिता साधकेन्द्राणां तत्तद्वस्तुप्रसिद्धये।
प्रत्येकं तच्चतुर्धैवं मण्डलं मुद्रिका तथा॥२३॥
मन्त्रो विद्येति च पीठमुत्कृष्टं चोत्तरोत्तम्।
विद्यापीठप्रधानं च सिद्धयोगीश्वरीमतम्॥२४॥
तस्यापि परमं सारं मालिनीविजयोत्तरम्।
उक्तं श्रीरत्नमालायामेतच्च परमेशिना॥२५॥
अशेषतन्त्रसारं तु वामदक्षिणमाश्रितम्।
एकत्र मिलितं कौलं श्रीषडर्धकशासने॥२६॥
सिद्धान्ते कर्म बहुलं मलमायादिरूषितम्।
दक्षिणं रौद्रकर्माढ्यं वामं सिद्धिसमाकुलम्॥२७॥
स्वल्पपुण्यं बहुक्लेशं स्वप्रतीतिविवर्जितम्।
मोक्षविद्याविहीनं च विनयं त्यज दूरतः॥२८॥
Śrīmadānandaśāstrādau proktaṁ bhagavatā kila|
Samūhaḥ pīṭhametacca dvidhā dakṣiṇavāmataḥ||18||
Mantro vidyeti tasmācca mudrāmaṇḍalagaṁ dvayam|
Mananatrāṇadaṁ yattu mantrākhyaṁ tatra vidyayā||19||
Upodbalanamāpyāyaḥ sā hi vedyārthabhāsinī|
Mantrapratikṛtirmudrā tadāpyāyanakārakam||20||
Maṇḍalaṁ sāramuktaṁ hi maṇḍaśrutyā śivāhvayam|
Evamanyonyasambhedavṛtti pīṭhacatuṣṭayam||21||
Yatastasmādbhavetsarvaṁ pīṭhe pīṭhe'pi vastutaḥ|
Pradhānatvāttasya tasya vastuno bhinnatā punaḥ||22||
Kathitā sādhakendrāṇāṁ tattadvastuprasiddhaye|
Pratyekaṁ taccaturdhaivaṁ maṇḍalaṁ mudrikā tathā||23||
Mantro vidyeti ca pīṭhamutkṛṣṭaṁ cottarottam|
Vidyāpīṭhapradhānaṁ ca siddhayogīśvarīmatam||24||
Tasyāpi paramaṁ sāraṁ mālinīvijayottaram|
Uktaṁ śrīratnamālāyāmetacca parameśinā||25||
Aśeṣatantrasāraṁ tu vāmadakṣiṇamāśritam|
Ekatra militaṁ kaulaṁ śrīṣaḍardhakaśāsane||26||
Siddhānte karma bahulaṁ malamāyādirūṣitam|
Dakṣiṇaṁ raudrakarmāḍhyaṁ vāmaṁ siddhisamākulam||27||
Svalpapuṇyaṁ bahukleśaṁ svapratītivivarjitam|
Mokṣavidyāvihīnaṁ ca vinayaṁ tyaja dūrataḥ||28||
In the venerable Ānandaśāstra, etc. (śrīmat-ānandaśāstra-ādau), it has been certainly said (proktam... kila) by the Lord (bhagavatā) (that) "pīṭha" --lit. seat-- (pīṭham) (is) "samūha" --i.e. an aggregate (of scriptures)-- (samūhaḥ). And (ca) this (pīṭha) (etad) (is) twofold (dvidhā): Right one and left one --viz. right-handed and left-handed-- (dakṣiṇa-vāmatas), i.e. Mantra (mantraḥ) (and) Vidyā (vidyā iti). From it (tasmāt ca), the pair (dvayam) standing in connection with Mudrā and Maṇḍala (mudrā-maṇḍala-gam) (comes forth).
That which (yad tu) confers protection through contemplation/reflection (manana-trāṇa-dam) is called Mantra (mantra-ākhyam). The ratification (upodbalanam) there (tatra) by Vidyā (vidyayā) (is) nourishment (āpyāyaḥ), because (hi) She --viz. Vidyā-- (sā) illuminates the object to be known (vedya-artha-bhāsinī). The Mantra counterpart (mantra-pratikṛtiḥ) (is) Mudrā (mudrā), (and) Maṇḍala (maṇḍalam), which produces Her nourishment --i.e. the nourishment of Mudrā, if I am understanding rightly-- (tad-āpyāyana-kārakam), is said to be (uktam hi) the essence (sāram). According to the sound "maṇḍa" (maṇḍa-śrutyā), its name is Śiva (śiva-āhvayam). Thus (evam), since (yatas) the four pīṭha-s (pīṭha-catuṣṭayam) exist pervading each other (anyonya-sambheda-vṛtti), therefore (tasmāt) everything (sarvam) really (vastutas) (is) in each of the pīṭha-s (pīṭhe pīṭhe) as well (api).
However (punar), the difference (bhinnatā) (between those four pīṭha-s) is said to (exist) (kathitā) because of the predominance (pradhānatvāt) of this or that subject-matter (tasya tasya vastunaḥ), (and) for the best of the adepts to be successful in this or that subject-matter (sādhaka-indrāṇām tad-tad-vastu-prasiddhaye). Each of those (pīṭha-s) (pratyekam tad) (is in turn) fourfold (caturdhā). Thus (evam), (there are four pīṭha-s), Maṇḍala (maṇḍalam), Mudrā (mudrikā), as well as (tathā) Mantra (mantraḥ) and (ca) Vidyā (vidyā iti), and (ca... ca) (every) pīṭha (pīṭham) is successively superior to the preceding one (utkṛṣṭam... uttara-uttam).
Also (ca), Siddhayogīśvarīmata (siddhayogīśvarīmatam) is the most important (scripture) in the Vidyāpīṭha (vidyā-pīṭha-pradhānam). Its --i.e. of Siddhayogīśvarīmata-- (tasya api) supreme (paramam) essence (sāram) (is) the Mālinīvijayottara (mālinīvijayottaram).
This (etad ca) has been said (uktam) in the venerable Ratnamālā (śrī-ratnamālāyām) by the Supreme Lord (parama-īśinā): "The essence of all Tantra-s (aśeṣa-tantra-sāram tu), dwelling in Vāma and Dakṣiṇa --i.e. in the left-handed and right-handed Tantra-s-- (vāma-dakṣiṇam āśritam), is united (militam) in one place (ekatra) (in the form of) Kaula (kaulam), (which is present) in the venerable Trika doctrine (śrī-ṣaḍardhaka-śāsane). In Siddhānta (siddhānte) (there are) numerous ritual(s) (karma bahulam) perfumed/smeared with Mala-s or Impurities, Māyā, etc. (mala-māyā-ādi-rūṣitam). Dakṣiṇa (dakṣiṇam) is richly endowed with fierce rituals (raudra-karma-āḍhyam), (while) Vāma (vāmam) is full of supernatural powers (siddhi-samākulam). Abandon (tyaja) from afar (dūratas) Vinaya --viz. scriptures dealing with moral training-- (vinayam) (granting) very little merit (su-alpa-puṇyam) (and) a lot of affliction (bahu-kleśam), which is devoid of one's own insight (sva-pratīti-vivarjitam) and (ca) is without the Knowledge for Liberation (mokṣa-vidyā-vihīnam)"||18-28||
Stanzas 29 to 56
यस्मिन्काले च गुरुणा निर्विकल्पं प्रकाशितम्।
मुक्तस्तेनैव कालेन यन्त्रं तिष्ठति केवलम्॥२९॥
मयैतत्स्रोतसां रूपमनुत्तरपदाद्ध्रुवात्।
आरभ्य विस्तरेणोक्तं मालिनीश्लोकवार्तिके॥३०॥
जिज्ञासुस्तत एवेदमवधारयितुं क्षमः।
वयं तूक्तानुवचनमफलं नाद्रियामहे॥३१॥
इत्थं दददनायासाज्जीवन्मुक्तिमहाफलम्।
यथेप्सितमहाभोगदातृत्वेन व्यवस्थितम्॥३२॥
षडर्धसारं सच्छास्त्रमुपादेयमिदं स्फुटम्।
षट्त्रिंशता तत्त्वबलेन सूता यद्यप्यनन्ता भुवनावलीयम्।
ब्रह्माण्डमत्यन्तमनोहरं तु वैचित्र्यवर्जं न हि रम्यभावः॥३३॥
भूरादिसप्तपुरपूर्णतमेऽपि तस्मिन्मन्ये द्वितीयभुवनं भवनं सुखस्य।
क्वान्यत्र चित्रगतिसूर्यशशाङ्कशोभिरात्रिन्दिवप्रसरभोगविभागभूषा॥३४॥
तत्रापि च त्रिदिवभोगमहार्घवर्षद्वीपान्तरादधिकमेव कुमारिकाह्वम्।
यत्राधराधरपदात्परमं शिवान्तमारोढुमप्यधिकृतिः कृतिनामनर्घा॥३५॥
प्राक्कर्मभोगिपशुतोचितभोगभाजा किं जन्मना ननु सुखैकपदेऽपि धाम्नि।
सर्वो हि भाविनि परं परितोषमेति सम्भाविते न तु निमेषिणि वर्तमाने॥३६॥
कन्याह्वयेऽपि भुवनेऽत्र परं महीयान्देशः स यत्र किल शास्त्रवराणि चक्षुः।
जात्यन्धसद्मनि न जन्म न कोऽभिनिन्देद्भिन्नाञ्जनायितरविप्रमुखप्रकाशे॥३७॥
निःशेषशास्त्रसदनं किल मध्यदेशस्तस्मिन्नजायत गुणाभ्यधिको द्विजन्मा।
कोऽप्यत्रिगुप्त इति नामनिरुक्तगोत्रः शास्त्राब्धिचर्वणकलोद्यदगस्त्यगोत्रः॥३८॥
तमथ ललितादित्यो राजा निजं पुरमानयत्प्रणयरभसात्कश्मीराख्यं हिमालयमूर्धगम्।
अधिवसति यद्गौरीकान्तः करैर्विजयादिभिर्युगपदखिलं भोगे सारं रसात्परिचर्वितुम्॥३९॥
स्थाने स्थाने मुनिभिरखिलैश्चक्रिरे यन्निवासा यच्चाध्यास्ते प्रतिपदमिदं स स्वयं चन्द्रचूडः।
तन्मन्येऽहं समभिलषिताशेषसिद्धेर्नसिद्ध्यै कश्मीरेभ्यः परमथ पुरं पूर्णवृत्तेर्न तुष्ट्यै॥४०॥
यत्र स्वयं शारदचन्द्रशुभ्रा श्रीशारदेति प्रथिता जनेषु।
शाण्डिल्यसेवारससुप्रसन्ना सर्वं जनं स्वैर्विभवैर्युनक्ति॥४१॥
नारङ्गारुणकान्ति पाण्डुविकचद्बल्लावदातच्छवि प्रोद्भिन्नामलमातुलुङ्गकनकच्छायाभिरामप्रभम्।
केरीकुन्तलकन्दलीप्रतिकृतिश्यामप्रभाभास्वरं यस्मिञ्छक्तिचतुष्टयोज्ज्वलमलं मद्यं महाभैरवम्॥४२॥
त्रिनयनमहाकोपज्वालाविलीन इह स्थितो मदनविशिखव्रातो मद्यच्छलेन विजृम्भते।
कथमितरथा रागं मोहं मदं मदनज्वरं विदधदनिशं कामातङ्कैर्वशीकुरुते जगत्॥४३॥
यत्कान्तानां प्रणयवचसि प्रौढिमानं विधत्ते यन्निर्विघ्नं निधुवनविधौ साध्वसं सन्धुनोति।
यस्मिन्विश्वाः कलितरुचयो देवताश्चक्रचर्यस्तन्मार्द्वीकं सपदि तनुते यत्र भोगापवर्गौ॥४४॥
उद्यद्गौराङ्कुरविकसितैः श्यामरक्तैः पलाशैरन्तर्गाढारुणरुचिलसत्केसरालीविचित्रैः।
आकीर्णा भूः प्रतिपदमसौ यत्र काश्मीरपुष्पैः सम्यग्देवीत्रितययजनोद्यानमाविष्करोति॥४५॥
सर्वो लोकः कविरथ बुधो यत्र शूरोऽपि वाग्मी चन्द्रोद्द्योता मसृणगतयः पौरनार्यश्च यत्र।
यत्राङ्गारोज्ज्वलविकसितानन्तसौषुम्णमार्गग्रस्तार्केन्दुर्गगनविमलो योगिनीनां च वर्गः॥४६॥
श्रीमत्परं प्रवरनाम पुरं च तत्र यन्निर्ममे प्रवरसेन इति क्षितीशः।
यः स्वप्रतिष्ठितमहेश्वरपूजनान्ते व्योमोत्पतन्नुदसृजत्किल धूपघण्टाम्॥४७॥
आन्दोलनोदितमनोहरवीरनादैः सा चास्य तत्सुचरितं प्रथयाम्बभूव।
सद्वृत्तसारगुरुतैजसमूर्तयो हि त्यक्ता अपि प्रभुगुणानधिकं ध्वनन्ति॥४८॥
सम्पूर्णचन्द्रविमलद्युतिवीरकान्तागाढाङ्गरागघनकुङ्कुमपिञ्जरश्रीः।
प्रोद्धूतवेतसलतासितचामरौघैराज्याभिषेकमनिशं ददती स्मरस्य॥४९॥
रोधःप्रतिष्ठितमहेश्वरसिद्धलिङ्गस्वायम्भुवार्चनविलेपनगन्धपुष्पैः।
आवर्ज्यमानतनुवीचिनिमज्जनौघविध्वस्तपाप्ममुनिसिद्धमनुष्यवन्द्या॥५०॥
भोगापवर्गपरिपूरणकल्पवल्ली भोगैकदानरसिकां सुरसिद्धसिन्धुम्।
न्यक्कुर्वती हरपिनाककलावतीर्णा यद्भूषयत्यविरतं तटिनी वितस्ता॥५१॥
तस्मिन्कुवेरपुरचारिसितांशुमौलिसाम्मुख्यदर्शनविरूढपवित्रभावे।
वैतस्तरोधसि निवासममुष्य चक्रे राजा द्विजस्य परिकल्पितभूरिसम्पत्॥५२॥
तस्यान्वये महति कोऽपि वराहगुप्तनामा बभूव भगवान्स्वयमन्तकाले।
गीर्वाणसिन्धुलहरीकलिताग्रमूर्धा यस्याकरोत्परमनुग्रहमाग्रहेण॥५३॥
तस्यात्मजश्चुखलकेति जने प्रसिद्धश्चन्द्रावदातधिषणो नरसिंहगुप्तः।
यं सर्वशास्त्ररसमज्जनशुभ्रचित्तं माहेश्वरी परमलङ्कुरुते स्म भक्तिः॥५४॥
तारुण्यसागरतरङ्गभरानपोह्य वैराग्यपोतमधिरुह्य दृढं हठेन।
यो भक्तिरोहणमवाप्य महेशचिन्तारत्नैरलं दलयति स्म भवापदस्ताः॥५५॥
तस्यात्मजोऽभिनवगुप्त इति प्रसिद्धः श्रीचन्द्रचूडचरणाब्जपरागपूतः।
माता व्ययूयुजदमुं किल बाल्य एव दैवं हि भाविपरिकर्मणि संस्करोति॥५६॥
Yasminkāle ca guruṇā nirvikalpaṁ prakāśitam|
Muktastenaiva kālena yantraṁ tiṣṭhati kevalam||29||
Mayaitatsrotasāṁ rūpamanuttarapadāddhruvāt|
Ārabhya vistareṇoktaṁ mālinīślokavārtike||30||
Jijñāsustata evedamavadhārayituṁ kṣamaḥ|
Vayaṁ tūktānuvacanamaphalaṁ nādriyāmahe||31||
Itthaṁ dadadanāyāsājjīvanmuktimahāphalam|
Yathepsitamahābhogadātṛtvena vyavasthitam||32||
Ṣaḍardhasāraṁ sacchāstramupādeyamidaṁ sphuṭam|
Ṣaṭtriṁśatā tattvabalena sūtā yadyapyanantā bhuvanāvalīyam|
Brahmāṇḍamatyantamanoharaṁ tu vaicitryavarjaṁ na hi ramyabhāvaḥ||33||
Bhūrādisaptapurapūrṇatame'pi tasminmanye dvitīyabhuvanaṁ bhavanaṁ sukhasya|
Kvānyatra citragatisūryaśaśāṅkaśobhirātrindivaprasarabhogavibhāgabhūṣā||34||
Tatrāpi ca tridivabhogamahārghavarṣadvīpāntarādadhikameva kumārikāhvam|
Yatrādharādharapadātparamaṁ śivāntamāroḍhumapyadhikṛtiḥ kṛtināmanarghā||35||
Prākkarmabhogipaśutocitabhogabhājā kiṁ janmanā nanu sukhaikapade'pi dhāmni|
Sarvo hi bhāvini paraṁ paritoṣameti sambhāvite na tu nimeṣiṇi vartamāne||36||
Kanyāhvaye'pi bhuvane'tra paraṁ mahīyāndeśaḥ sa yatra kila śāstravarāṇi cakṣuḥ|
Jātyandhasadmani na janma na ko'bhinindedbhinnāñjanāyitaravipramukhaprakāśe||37||
Niḥśeṣaśāstrasadanaṁ kila madhyadeśastasminnajāyata guṇābhyadhiko dvijanmā|
Ko'pyatrigupta iti nāmaniruktagotraḥ śāstrābdhicarvaṇakalodyadagastyagotraḥ||38||
Tamatha lalitādityo rājā nijaṁ puramānayatpraṇayarabhasātkaśmīrākhyaṁ himālayamūrdhagam|
Adhivasati yadgaurīkāntaḥ karairvijayādibhiryugapadakhilaṁ bhoge sāraṁ rasātparicarvitum||39||
Sthāne sthāne munibhirakhilaiścakrire yannivāsā yaccādhyāste pratipadamidaṁ sa svayaṁ candracūḍaḥ|
Tanmanye'haṁ samabhilaṣitāśeṣasiddherna siddhyai kaśmīrebhyaḥ paramatha puraṁ pūrṇavṛtterna tuṣṭyai||40||
Yatra svayaṁ śāradacandraśubhrā śrīśāradeti prathitā janeṣu|
Śāṇḍilyasevārasasuprasannā sarvaṁ janaṁ svairvibhavairyunakti||41||
Nāraṅgāruṇakānti pāṇḍuvikacadballāvadātacchavi prodbhinnāmalamātuluṅgakanakacchāyābhirāmaprabham|
Kerīkuntalakandalīpratikṛtiśyāmaprabhābhāsvaraṁ yasmiñchakticatuṣṭayojjvalamalaṁ madyaṁ mahābhairavam||42||
Trinayanamahākopajvālāvilīna iha sthito madanaviśikhavrāto madyacchalena vijṛmbhate|
Kathamitarathā rāgaṁ mohaṁ madaṁ madanajvaraṁ vidadhadaniśaṁ kāmātaṅkairvaśīkurute jagat||43||
Yatkāntānāṁ praṇayavacasi prauḍhimānaṁ vidhatte yannirvighnaṁ nidhuvanavidhau sādhvasaṁ sandhunoti|
Yasminviśvāḥ kalitarucayo devatāścakracaryastanmārdvīkaṁ sapadi tanute yatra bhogāpavargau||44||
Udyadgaurāṅkuravikasitaiḥ śyāmaraktaiḥ palāśairantargāḍhāruṇarucilasatkesarālīvicitraiḥ|
Ākīrṇā bhūḥ pratipadamasau yatra kāśmīrapuṣpaiḥ samyagdevītritayayajanodyānamāviṣkaroti||45||
Sarvo lokaḥ kaviratha budho yatra śūro'pi vāgmī candroddyotā masṛṇagatayaḥ pauranāryaśca yatra|
Yatrāṅgārojjvalavikasitānantasauṣumṇamārgagrastārkendurgaganavimalo yoginīnāṁ ca vargaḥ||46||
Śrīmatparaṁ pravaranāma puraṁ ca tatra yannirmame pravarasena iti kṣitīśaḥ|
Yaḥ svapratiṣṭhitamaheśvarapūjanānte vyomotpatannudasṛjatkila dhūpaghaṇṭām||47||
Āndolanoditamanoharavīranādaiḥ sā cāsya tatsucaritaṁ prathayāmbabhūva|
Sadvṛttasāragurutaijasamūrtayo hi tyaktā api prabhuguṇānadhikaṁ dhvananti||48||
Sampūrṇacandravimaladyutivīrakāntāgāḍhāṅgarāgaghanakuṅkumapiñjaraśrīḥ|
Proddhūtavetasalatāsitacāmaraughairājyābhiṣekamaniśaṁ dadatī smarasya||49||
Rodhaḥpratiṣṭhitamaheśvarasiddhaliṅgasvāyambhuvārcanavilepanagandhapuṣpaiḥ|
Āvarjyamānatanuvīcinimajjanaughavidhvastapāpmamunisiddhamanuṣyavandyā||50||
Bhogāpavargaparipūraṇakalpavallī bhogaikadānarasikāṁ surasiddhasindhum|
Nyakkurvatī harapinākakalāvatīrṇā yadbhūṣayatyavirataṁ taṭinī vitastā||51||
Tasminkuverapuracārisitāṁśumaulisāmmukhyadarśanavirūḍhapavitrabhāve|
Vaitastarodhasi nivāsamamuṣya cakre rājā dvijasya parikalpitabhūrisampat||52||
Tasyānvaye mahati ko'pi varāhaguptanāmā babhūva bhagavānsvayamantakāle|
Gīrvāṇasindhulaharīkalitāgramūrdhā yasyākarotparamanugrahamāgraheṇa||53||
Tasyātmajaścukhalaketi jane prasiddhaścandrāvadātadhiṣaṇo narasiṁhaguptaḥ|
Yaṁ sarvaśāstrarasamajjanaśubhracittaṁ māheśvarī paramalaṅkurute sma bhaktiḥ||54||
Tāruṇyasāgarataraṅgabharānapohya vairāgyapotamadhiruhya dṛḍhaṁ haṭhena|
Yo bhaktirohaṇamavāpya maheśacintāratnairalaṁ dalayati sma bhavāpadastāḥ||55||
Tasyātmajo'bhinavagupta iti prasiddhaḥ śrīcandracūḍacaraṇābjaparāgapūtaḥ|
Mātā vyayūyujadamuṁ kila bālya eva daivaṁ hi bhāviparikarmaṇi saṁskaroti||56||
At the moment (yasmin kāle tu... tadā eva) Nirvikalpa --i.e. the State devoid of thoughts-- (nirvikalpam) is revealed (prakāśitam) by the Guru (guruṇā), (he --viz. the disciple--) becomes liberated (muktaḥ) at that time (tena eva kālena). Only (kevalam) the machine --i.e. his body-- (yantram) remains (tiṣṭhati).
This (etad) nature (rūpam) of the (five) streams (srotasām) has been discussed (uktam) at length (vistareṇa) by me (mayā) in the Mālinīślokavārtika (mālinīślokavārtike), starting (ārabhya) from the immutable State of Anuttara (anuttara-padāt dhruvāt). He who wishes to know (jijñāsuḥ) (such a topic) can (kṣamaḥ) become acquainted with (avadhārayitum) it (idam) from that (tatas eva). We --Abhinavagupta might be using "vayam" or "we" instead of "aham" or "I"-- (vayam) do not reverence (na ādriyāmahe) the fruitless repetition of what has been said (elsewhere) (tu ukta-anuvacanam aphalam).
In this way (ittham), (the Tantrāloka which) easily grants (dadat anāyāsāt) the great fruit of Liberation while living (jīvat-mukti-mahā-phalam), which remains (vyavasthitam) like the giver of great worldly enjoyments as desired (yathā-īpsita-mahā-bhoga-dātṛtvena), which is the essence of Trika (ṣaḍardha-sāram)... this (idam) true scripture (sat-śāstram) is clearly to be taken/accepted/adopted (upādeyam... sphuṭam).
Even if (yadi api) this (iyam) infinite (anantā) series of world (bhuvana-āvalī) has been begotten (sūtā) by the thirty-sixfold force of the tattva-s or categories (ṣaṭtriṁśatā tattva-balena), (even so) the Brahmā's egg (brahma-aṇḍam) is excessively fascinating and attractive --all in all, "it is the most fascinating and attractive"-- (atyanta-manoharam tu). Without variety (vaicitrya-varjam) there is no (na hi) loveliness and beauty (ramya-bhāvaḥ). In that (Brahmā's egg) which is even filled up to the brim with the seven worlds starting with Bhūḥ --i.e. Bhūrloka-- (bhūḥ-ādi-sapta-pura-pūrṇatame api tasmin), I think (manye) that the second world (dvitīya-bhuvanam) (is) the abode (bhavanam) of happiness (sukhasya). Where else (kva anyatra) (is there another world) furnished with the ornament of the division of enjoyments expanding as day and night beautified by the marvelous movements of sun and moon (citra-gati-sūrya-śaśāṅka-śobhi-rātrindiva-prasara-bhoga-vibhāga-bhūṣā)? And (ca) there (tatra) as well (api), (that which) is called Kumārikā (kumārikā-āhvam) is superior to (adhikam eva) the other very precious islands and continents that are the enjoyment of heaven (tridiva-bhoga-mahārgha-varṣa-dvīpa-antarāt).
(Kumārikā is) where (yatra) also (api) (dwells) the invaluable (anarghā) possession/privilege (adhikṛtiḥ) of the virtuous (kṛtinām) to ascend (āroḍhum), from each of the inferior levels (adhara-adhara-padāt), up to Śiva (śiva-antam), the Supreme (level) (paramam).
Indeed (nanu), what is the point of being born (kim janmanā), even (api) in an abode where the only state is happiness (sukha-eka-pade api dhāmni), if (such a birth) has experiences that are proper to the state of paśu --viz. bondage-- enjoying (the fruits of) previous actions (prāk-karma-bhogi-paśutā-ucita-bhoga-bhājā)? Everyone (sarvaḥ) will experience supreme satisfaction (param paritoṣam eti) in what is considered to be the future (bhāvini... sambhāvite), and not (na tu) at present (vartamāne) which lasts the twinkling of the eyes (nimeṣiṇi). Even (api) here (atra), in the world called Kanyā (kanyā-āhvaye), there is no greater place (param mahīyān deśaḥ saḥ) (than the one) where (yatra) the best of scriptures (śāstra-varāṇi) (are) certainly (kila) the eye (cakṣus). Who (kaḥ) would not really censure --as a matter of fact, two "na" indicate a strong affirmation, but I cannot translate like that because the sentence would be meaningless; the text is apparently corrupt-- (na... na... abhinindet) a birth (janma) in the house of those have been born blind (jāti-andha-sadmani) where the main light, the sun, is like collyrium mixed with oil --viz. totally black-- (bhinnāñjanāyita-ravi-pramukha-prakāśe)? Madhyadeśa (madhyadeśaḥ) (is) for sure (kila) the house of all the scriptures (niḥśeṣa-śāstra-sadanam). In it (tasmin) was born (ajāyata) a certain (ko'pi) "Atrigupta" (atriguptaḥ iti) —a twice-born --i.e. a brāhmaṇa-- (dvi-janmā) having extraordinary qualities (guṇa-abhyadhikaḥ), (and) whose lineage was explained by (his) name (nāma-nirukta-gotraḥ)—, from the family of Agastya and rising in the art of tasting the ocean of scriptures (śāstra-abdhi-carvaṇa-kalā-udyat-agastya-gotraḥ). Now (atha), king (rājā) Lalitāditya (lalitādityaḥ), through the impetuosity of (his) affection (for him --i.e. for Atrigupta--) (praṇaya-rabhasāt), brought (ānayat) him (tam) to his own (nijam) city --no other way to translate this here-- (puram) called Kashmir (kaśmīra-ākhyam), situated on the summit of the Himalayas (himālaya-mūrdha-gam). (Śiva,) namely (yad), the beloved of Gaurī (gaurī-kāntaḥ), lives (adhivasati) (here) with (His) rays (known as) Vijaya, etc. (karaiḥ vijaya-ādibhiḥ), in order to simultaneously taste (yugapad... paricarvitum), through (His) sap (rasāt), the whole (akhilam) essence (sāram) relating to wordly enjoyment (bhoge). In each place (sthāne sthāne), houses --i.e. dwelling-places-- (yad nivāsāḥ) were made (cakrire) by all the sages (munibhiḥ akhilaiḥ). That is to say (yad ca), He (saḥ), the Moon-crested One --viz. Śiva-- (candra-cūḍaḥ) Himself (svayam), rules (adhyāste) this (idam), everywhere (prati-padam). I (aham), therefore (tad), think (manye) (that) there is no city --"pura" literally means "city"-- (na... puram... na) greater (param) than Kashmir --expecting "kaśmīrāt", in singular-- (kaśmīrebhyaḥ) in order to attain (siddhyai) all the desired accomplishments (samabhilaṣita-aśeṣa-siddheḥ), and (atha) to satisfy (tuṣṭyai) someone whose state is full (pūrṇa-vṛtteḥ). (This place is) where (yatra) "the venerable Śāradā" (śrī-śāradā iti) Herself (svayam), well-known (prathitā) among people (janeṣu), (and) shining like the autumnal moon (śārada-candra-śubhrā). Very pleased by the feeling in the service of Śāṇḍilya (śāṇḍilya-sevā-rasa-su-prasannā), she --i.e. the Goddess of Knowledge called Śāradā or Sarasvatī-- furnishes (yunakti) all people (sarvam janam) with her own riches (svaiḥ vibhavaiḥ). (Here,) the wine (madyam) (is) verily (alam) the Great Bhairava (mahā-bhairavam), in which (yasmin) there is the blazing up of a set of four powers (śakti-catuṣṭaya-ujjvalam): (1) One whose beauty (is due to) the red color of the orange tree (nāraṅga-aruṇa-kānti). (2) (Another) whose spotless beauty/splendor (is like that of) white germinating "balla" --from "valla", a kind of wheat-- (pāṇḍu-vikacat-balla-avadāta-chavi). (3) (This kind of wine is like) a beautiful light having the golden luster of ripe --lit. "prodbhinna" literally means "germinated"-- pure citron (prodbhinna-amala-mātuluṅga-kanaka-chāyā-abhirāma-prabham). (4) (The last type of wine is) resplendent like a dark blue light resembling (the color) of a sprout --I am taking here "kandali" for "kandalī"-- of the kerīkuntala plant/tree --no idea what plant or tree this is-- (kerīkuntala-kandalī-pratikṛti-śyāma-prabhā-bhāsvaram). Remaining (sthitaḥ) here (iha) totally dissolved in the flames of the great wrath of the Three-eyed One --viz. Śiva-- (tri-nayana-mahā-kopa-jvālā-vilīnaḥ), the multitude of arrows of Madana --the god of love-- (madana-viśikha-vrātaḥ) appears (vijṛmbhate) in the guise of wine (madya-chalena). How (katham), in some other way (itarathā), (would the multitude of arrows of Madana) incessantly (aniśam) subjugate (vaśīkurute) the world (jagat) by means of the afflictions of desire of carnal gratification (kāma-ātaṅkaiḥ), while bringing about (vidadhat) attachment (rāgam), delusion (moham), inebriety (madam), (and) the fever of passion (madana-jvaram)? (Kashmir is) where (yatra) the grape wine (tad mārdvīkam) spreads (tanute) at once (sapadi) wordly enjoyment and Liberation (bhoga-apavargau). (It is this wine) which (yad) produces --others read "vidatte", or "grants"-- (vidhatte) full development (prauḍhimānam) in the declaration of love (praṇaya-vacasi) of the lovers (kāntānām); which (yad), free of obstacles (nirvighnam), removes (sandhunoti) consternation/fear (sādhvasam) during the ritual of sexual intercourse (nidhuvana-vidhau). All (viśvāḥ) the deities (devatāḥ) moving in the cakra-s or wheels (cakra-caryaḥ) become endowed with light and pleasure (kalita-rucayaḥ) in it --lit. "in which", i.e. in the Kashmir's wine-- (yasmin). Where (yatra), at every step (pratipadam), the earth (bhūḥ... asau) —full of (ākīrṇā) saffron flowers (kāśmīra-puṣpaiḥ) with dark blue and red petals (śyāma-raktaiḥ palāśaiḥ) unfolding from (their) emerging white/yellowish sprouts (udyat-gaura-aṅkura-vikasitaiḥ), internally diversified by a row of filaments glittering with a deep red splendor (antar-gāḍha-aruṇa-ruci-lasat-kesara-ālī-vicitraiḥ)— reveals (āviṣkaroti) a proper garden for the act of worshiping the triad of Goddesses (samyak-devī-tritaya-yajana-udyānam). Where (yatra) every (sarvaḥ) man (lokaḥ) (is) a poet (kaviḥ) and (atha) a wise being (budhaḥ), as well as (api) heroic (śūraḥ) (and) eloquent (vāgmī), and (ca) where (yatra) the women of the towns (paura-nāryaḥ), endowed with smooth and charming movements (masṛṇa-gatayaḥ), shine like the moon (candra-uddyotāḥ); and (ca) where the group (vargaḥ) of Yoginī-s (yoginīnām) is immaculate (like) the sky, the moon and the sun devoured into the expanded and infinite path of Suṣumṇā that is luminous (like burning) charcoal --expecting "indugagana" and not "indurgagana"-- (aṅgāra-ujjvala-vikasita-ananta-sauṣumṇa-mārga-grasta-arka-indus-gagana-vimalaḥ). And (ca) there (tatra), King (kṣiti-īśaḥ) "Pravarasena" (pravarasenaḥ iti), built (nirmame) the supremely venerable (śrīmat-param) city (puram... yad) called Pravara (pravara-nāma). (This was the king) who (yaḥ), at the end of a worship (in the temple) of the Great Lord --i.e. Śiva-- which had been established by himself (sva-pratiṣṭhita-mahā-īśvara-pūjana-ante), while flying up into the sky (vyoma-utpatan), dropped (udasṛjat kila) an incense bell (dhūpa-ghaṇṭām). It --i.e. the "ghaṇṭā" or "bell"-- (sā ca), with (its) powerful and fascinating sounds coming from (its) swinging (āndolana-udita-manohara-vīra-nādaiḥ), spread/proclaimed/celebrated --this is Periphrastic Perfect Tense indicating remote past-- (prathayāmbabhūva) those virtuous actions (tad-sucaritam) of his (asya). Greatly bright idols, with a well-rounded essence (sadvṛtta-sāra-guru-taijasa-mūrtayaḥ hi) as well (api), when dropped (tyaktāḥ), imply with their sound (dhvananti) (even) more (adhikam) the attributes of (their) lord (prabhu-guṇān). (River Vitastā there,) beautiful with yellow orpiment, saffron, a compact mass of scented cosmetics of the wives of the heroes bathing (here), (and looking like) the immaculate light of the full moon (sampūrṇa-candra-vimala-dyuti-vīra-kāntā-gāḍha-aṅgarāga-ghana-kuṅkuma-piñjara-śrīḥ), with multitudes of shaken reeds and creepers (similar to) white tails of yaks (proddhūta-vetasa-latā-sita-cāmara-oghaiḥ), constantly (aniśam) offers (dadatī) a consecration of clarified butter (ājya-abhiṣekam) to the god of love (smarasya). Saluted reverentially by men, siddha-s, (and) sages in order to have (their) evil and sins destroyed by means of innumerable immersions in (its) waves (performed) with (their) bodies inclined (āvarjyamāna-tanu-vīci-nimajjana-ogha-vidhvasta-pāpma-muni-siddha-manuṣya-vandyā); (saluted respectfully by all of them) with flowers, fragrances, ointments, worship of the liṅga-s of the Self-existent One, (as well as those liṅga-s) established on (its) banks by Siddha-s in honor of the Great Lord (rodhas-pratiṣṭhita-mahā-īśvara-siddha-liṅga-svāyambhuva-arcana-vilepana-gandha-puṣpaiḥ). River (taṭinī) Vitastā (vitastā), descended from a small portion of the Hara's trident/bow --Hara is Lord Śiva-- (hara-pināka-kalā-avatīrṇā), incessantly (aviratam) adorns (bhūṣayati) which --i.e. the "puram" or city known as Pravara-- (yad). (This sacred river,) a fabulous creeper granting all desires, fills (its devotees) with Liberation and worldly enjoyment (bhoga-apavarga-paripūraṇa-kalpavallī), (and) humiliates (nyakkurvatī) the river of Siddha-s and gods --viz. Ganges-- (sura-siddha-sindhum) —which is like an emotional wife giving only worldly enjoyment (bhoga-eka-dāna-rasikām)—. On the banks of Vitastā, having a purification produced by the frontal vision of Śiva --Śiva is here called "Sitāṁśumauli" or "One having the moon on His head"-- that abides (near) the city of Kuvera (tasmin kuvera-pura-cāri-sitāṁśumauli-sāmmukhya-darśana-virūḍha-pavitra-bhāve... vaitasta-rodhasi), the king --i.e. Lalitāditya-- (rājā), imagining abundant benefits and blessings (parikalpita-bhūri-sampat), made (cakre) a house (nivāsam) for that twice-born --viz. the brāhmaṇa called Atrigupta-- (amuṣya... dvijasya). In his great lineage --i.e. Atrigupta's-- (tasya anvaye mahati), there was (babhūva) a certain person (ko'pi) called Varāhagupta (varāhagupta-nāmā). The Lord (bhagavān) Himself (svayam) —whose top of His head is furnished with the large waves of the river of gods --viz. of Ganges-- (gīrvāṇa-sindhu-laharī-kalita-agra-mūrdhā)—, at the time of the end --i.e. at the time of Varāhagupta's death-- (anta-kāle), due to (His) affection (for Varāhagupta) (āgraheṇa), granted (akarot) him (yasya) Supreme (paramam) Grace (anugraham). Narasiṁhagupta (narasiṁhaguptaḥ), his --viz. Varāhagupta's-- (tasya) son (ātmajaḥ) —well-known (prasiddhaḥ) among the people (jane) as "Cukhalaka" (cukhalakaḥ iti)—, (was) someone whose intellect was spotless like the moon (candra-avadāta-dhiṣaṇaḥ). Devotion for the Great Lord (māhā-īśvarī... bhaktiḥ) supremely decorated (param alaṅkurute sma) him --i.e. Narasiṁhagupta-- (yam) whose mind was radiant because of (its) immersion in the sap of all the scriptures (sarva-śāstra-rasa-majjana-śubhra-cittam). His --viz. Narasiṁhagupta's-- (tasya) son (ātmajaḥ) is well known (prasiddhaḥ) as "Abhinavagupta" (abhinavaguptaḥ iti), purified by the pollen of the lotus feet of the Moon-crested One --i.e. of Śiva-- (śrī-candra-cūḍa-caraṇa-abja-parāga-pūtaḥ). (His) mother (mātā) abandoned --Abhinavagupta is using Aorist Tense, which indicates a past action without reference to any particular time-- (vyayūyujat) him (amum kila) during (his) childhood (bālye eva). Fate (daivam) undoubtedly (hi) cultivates (saṁskaroti) future purifications (bhāvi-parikarmaṇi) --other translations are possible here too, but they are too far-fetched, in my opinion--. After removing (apohya) the burdens (known as) the waves in the ocean of youth (tāruṇya-sāgara-taraṅga-bharān), after mounting (adhiruhya) by force (haṭhena) on the firm (dṛḍham) ship of renunciation/dispassion (vairāgya-potam), (and) after attaining (avāpya) an establishment on devotion (bhakti-rohaṇam), he --lit. "he who", i.e. Abhinavagupta-- (yaḥ), through the gems of (his) thoughts about the Great Lord (mahā-īśa-cintā-ratnaiḥ), was able to dispel (alam dalayati sma) the calamities of Saṁsāra --Transmigration full of suffering-- (bhava-āpadaḥ tāḥ)||29-56||
Stanzas 57 to 64
माता परं बन्धुरिति प्रवादः स्नेहोऽतिगाढीकुरुते हि पाशान्।
तन्मूलबन्धे गलिते किलास्य मन्ये स्थिता जीवत एव मुक्तिः॥५७॥
पित्रा स शब्दगहने कृतसम्प्रवेशस्तर्कार्णवोर्मिपृषतामलपूतचित्तः।
साहित्यसान्द्ररसभोगपरो महेशभक्त्या स्वयङ्ग्रहणदुर्मदया गृहीतः॥५८॥
स तन्मयीभूय न लोकवर्तनीमजीगणत्कामपि केवलं पुनः।
तदीयसम्भोगविवृद्धये पुरा करोति दास्यं गुरुवेश्मसु स्वयम्॥५९॥
आनन्दसन्ततिमहार्णवकर्णधारः सद्दैशिकैरकवरात्मजवामनाथः।
श्रीनाथसन्ततिमहाम्बरघर्मकान्तिः श्रीभूतिराजतनयः स्वपितृप्रसादः॥६०॥
त्रैयम्बकप्रसरसागरशायिसोमानन्दात्मजोत्पलजलक्ष्मणगुप्तनाथः।
तुर्याख्यसन्ततिमहोदधिपूर्णचन्द्रः श्रीसौमतः सकलवित्किल शम्भुनाथः॥६१॥
श्रीचन्द्रशर्मभवभक्तिविलासयोगानन्दाभिनन्दशिवशक्तिविचित्रनाथाः।
अन्येऽपि धर्मशिववामनकोद्भटश्रीभूतेशभास्करमुखप्रमुखा महान्तः॥६२॥
एते सेवारसविरचितानुग्रहाः शास्त्रसारप्रौढादेशप्रकटसुभगं स्वाधिकारं किलास्मै।
यत् सम्प्रादुर्यदपि च जनान्नैक्षताक्षेत्रभूतान्स्वात्मारामस्तदयमनिशं तत्त्वसेवारसोऽभूत्॥६३॥
सोऽनुग्रहीतुमथ शाम्भवभक्तिभाजं स्वं भ्रातरमखिलशास्त्रविमर्शपूर्णम्।
यावन्मनः प्रणिदधाति मनोरथाख्यं तावज्जनः कतिपयस्तमुपाससाद॥६४॥
Mātā paraṁ bandhuriti pravādaḥ sneho'tigāḍhīkurute hi pāśān|
Tanmūlabandhe galite kilāsya manye sthitā jīvata eva muktiḥ||57||
Pitrā sa śabdagahane kṛtasampraveśastarkārṇavormipṛṣatāmalapūtacittaḥ|
Sāhityasāndrarasabhogaparo maheśabhaktyā svayaṅgrahaṇadurmadayā gṛhītaḥ||58||
Sa tanmayībhūya na lokavartanīmajīgaṇatkāmapi kevalaṁ punaḥ|
Tadīyasambhogavivṛddhaye purā karoti dāsyaṁ guruveśmasu svayam||59||
Ānandasantatimahārṇavakarṇadhāraḥ saddaiśikairakavarātmajavāmanāthaḥ|
Śrīnāthasantatimahāmbaragharmakāntiḥ śrībhūtirājatanayaḥ svapitṛprasādaḥ||60||
Traiyambakaprasarasāgaraśāyisomānandātmajotpalajalakṣmaṇaguptanāthaḥ|
Turyākhyasantatimahodadhipūrṇacandraḥ śrīsaumataḥ sakalavitkila śambhunāthaḥ||61||
Śrīcandraśarmabhavabhaktivilāsayogānandābhinandaśivaśaktivicitranāthāḥ|
Anye'pi dharmaśivavāmanakodbhaṭaśrībhūteśabhāskaramukhapramukhā mahāntaḥ||62||
Ete sevārasaviracitānugrahāḥ śāstrasāraprauḍhādeśaprakaṭasubhagaṁ svādhikāraṁ kilāsmai|
Yat samprāduryadapi ca janānnaikṣatākṣetrabhūtānsvātmārāmastadayamaniśaṁ tattvasevāraso'bhūt||63||
So'nugrahītumatha śāmbhavabhaktibhājaṁ svaṁ bhrātaramakhilaśāstravimarśapūrṇam|
Yāvanmanaḥ praṇidadhāti manorathākhyaṁ tāvajjanaḥ katipayastamupāsasāda||64||
A popular saying goes (pravādaḥ): "The mother (mātā) (is) a friend --'bandhu' also means 'relative'-- (bandhuḥ) in a high degree --I was literal to the bones, yes, you can interpret this saying like "The mother is the greatest friend"-- (param... iti)". Love (snehaḥ) indeed (hi) makes the bonds very intensively (atigāḍhī-kurute hi pāśān). When bondage rooted in that has certainly vanished (tad-mūla-bandhe galite kila), I think (manye) that there is (sthitā) Liberation (muktiḥ) for him who is alive (asya... jīvataḥ). He --i.e. Abhinavagupta-- (saḥ) was introduced (kṛta-sampraveśaḥ) by (his) father (pitrā) into the abyss of words --viz. into Sanskrit grammar-- (śabda-gahane). With his spotless mind purified by the drops of water of the waves of the ocean of logic (tarka-arṇava-ūrmi-pṛṣatā-amala-pūta-cittaḥ), devoted to the enjoyment of the intense sap of literary composition (sāhitya-sāndra-rasa-bhoga-paraḥ), he was captured (gṛhītaḥ) by the devotion to the Great Lord (mahā-īśa-bhaktyā) due to the intoxication that spontaneously seizes (svayam-grahaṇa-durmadayā). He (saḥ), after becoming identical with Him (tad-mayībhūya), assigned no value (na... ajīgaṇat) to anything happening in the world (loka-vartanīm... kāmapi). He only, again and again, paid service (kevalam punar... purā karoti dāsyam) himself (svayam) in the houses of (his) Guru-s (guru-veśmasu) for increasing his delight (tadīya-sambhoga-vivṛddhaye).
The helmsman (of the ship to cross) the great ocean of the lineage of Ānanda --lit. Bliss-- (ānanda-santati-mahā-arṇava-karṇadhāraḥ) (was) Vāmanātha, the son of the genuine preceptor (known as) Erakavara (sat-daiśika-erakavara-ātmaja-vāmanāthaḥ). The beauty of the sunshine in the great sky of the lineage of Śrīnātha (śrīnātha-santati-mahā-ambara-gharma-kāntiḥ) (was) the venerable son of Bhūtirāja (śrī-bhūtirāja-tanayaḥ), who had received the Favor --i.e. Grace-- from his own father (sva-pitṛ-prasādaḥ). Lakṣmaṇaguptanātha, born from Utpala, the son of Somānanda who is reclined on the ocean which is an expansion of (the lineage) of Tryambaka (traiyambaka-prasara-sāgara-śāyi-somānanda-ātmaja-utpala-ja-lakṣmaṇaguptanāthaḥ). Śambhunātha (śambhunāthaḥ), who certainly knew everything (sakala-vit kila), from the venerable Sumati --i.e. Śambhunātha was a disciple of Sumatinātha-- (śrī-saumataḥ), (was) the full moon in the great ocean of the lineage called "the fourth" --Abhinavagupta refers here to the Kula lineage founded by Ardhatryambikā, the daughter of Tryambakanātha-- (turya-ākhya-santati-mahā-udadhi-pūrṇa-candraḥ). (There were more Guru-s: Such as) the venerable Candraśarma, Bhavabhaktivilāsa, Yogānanda, Abhinanda, Śivaśakti, (and) Vicitranātha --this is what I infer, but real names might be different, e.g. Bhava and Bhaktivilāsa (two Guru-s instead of one, OK, this is not a topic for translators but researchers)-- (śrī-candraśarma-bhavabhaktivilāsa-yogānanda-abhinanda-śivaśakti-vicitranāthāḥ). (There were) even (api) other (anye) great (Guru-s) (mahāntaḥ) (who were also his) main (Guru-s:) Dharmaśiva, Vāmanaka, Udbhaṭa, Śrībhūteśa, (and) Bhāskaramukha --or simply "Bhāskara", I guess —though I am not sure—, the author of Śivasūtravārttika-- (dharmaśiva-vāmanaka-udbhaṭa-śrībhūteśa-bhāskara-mukha-pramukhāḥ). They (ete), whose Favor or Grace was made by the feeling of service (sevā-rasa-viracita-anugrahāḥ), granted --"samprāduḥ" is the Aorist Tense of "sampradā" (to grant, bestow, give, etc.), which can also be written like this: "sampradāsuḥ"; that final portion "prāduḥ" might easily be mistaken for the avyaya "prādus", but this is not correct-- (samprāduḥ) him (asmai) their own authority (sva-adhikāram) indeed (kila) —which --i.e. their own authority-- (yad) was blessed and clear due to (their) mature and powerful instruction about the essence of the scriptures (śāstra-sāra-pauḍha-ādeśa-prakaṭa-subhagam)—, and (ca) did not consider --"aikṣata" is the Aorist Tense (3rd P plural) of the ātmanepadī root "īkṣ" (to see, regard, consider, etc.)-- (na aikṣata) people (janān) who were not in (their) fields (of expertise) (a-kṣetra-bhūtān). Therefore (tad), he --viz. Abhinavagupta-- (ayam) was (abhūt) someone who constantly delighted in his own Self (sva-ātma-ārāmaḥ... aniśam) (and) who had a feeling toward the service of the Truth (tattva-sevā-rasaḥ). Now (atha), as long as (yāvat) he (saḥ) applied --lit. "applies"-- (praṇidadhāti) (his --i.e. Abhinavagupta's--) mind (manas) to give Grace (anugrahītum) to his own brother (svam bhrātaram) called Manoratha (manoratha-ākhyam), who had devotion for Śiva (śāmbhava-bhakti-bhājam) (and) was full of awareness regarding all the scriptures (akhila-śāstra-vimarśa-pūrṇam), so long (tāvat) some people (janaḥ katipayaḥ) approached --this is Reduplicative Perfect Tense 3rd P singular of the parasmaipadinī kriyā or verb "upāsad"-- (upāsasāda)||57-64||
Stanzas 65 to 85
श्रीशौरिसञ्ज्ञतनयः किल कर्णनामा यो यौवने विदितशाम्भवतत्त्वसारः।
देहं त्यजन्प्रथयति स्म जनस्य सत्यं योगच्युतं प्रति महामुनिकृष्णवाक्यम्॥६५॥
तद्बालमित्रमथ मन्त्रिसुतः प्रसिद्धः श्रीमन्द्र इत्यखिलसारगुणाभिरामः।
लक्ष्मीसरस्वति समं यमलञ्चकार सापत्नकं तिरयते सुभगप्रभावः॥६६॥
अन्ये पितृव्यतनयाः शिवशक्तिशुभ्राः क्षेमोत्पलाभिनवचक्रकपद्मगुप्ताः।
ये सम्पदं तृणममंसत शम्भुसेवासम्पूरितं स्वहृदयं हृदि भावयन्तः॥६७॥
षडर्धशास्त्रेषु समस्तमेव येनाधिजग्मे विधिमण्डलादि।
स रामगुप्तो गुरुशम्भुशास्त्रसेवाविधिव्यग्रसमग्रमार्गः॥६८॥
अन्योऽपि कश्चन जनः शिवशक्तिपातसम्प्रेरणापरवशस्वकशक्तिसार्थः।
अभ्यर्थनाविमुखभावमशिक्षितेन तेनाप्यनुग्रहपदः कृत एष वर्गः॥६९॥
आचार्यमभ्यर्थयते स्म गाढं सम्पूर्णतन्त्राधिगमाय सम्यक्।
जायेत दैवानुगृहीतबुद्धेः सम्पत्प्रबन्धैकरसैव सम्पत्॥७०॥
सोऽप्यभ्युपागमदभीप्सितमस्य यद्वा स्वातोद्यमेव हि निनर्तिषतोऽवतीर्णम्।
सोऽनुग्रहप्रवण एव हि सद्गुरूणामाज्ञावशेन शुभसूतिमहाङ्कुरेण॥७१॥
विक्षिप्तभावपरिहारमथो चिकीर्षन्मन्द्रः स्वके पुरवरे स्थितिमस्य वव्रे।
आबालगोपमपि यत्र महेश्वरस्य दास्यं जनश्चरति पीठनिवासकल्पे॥७२॥
तस्याभवत्किल पितृव्यवधूर्विधात्रा या निर्ममे गलितसंसृतिचित्रचिन्ता।
शीतांशुमौलिचरणाब्जपरागमात्रभूषाविधिर्विहितवत्सलिकोचिताख्या॥७३॥
मूर्ता क्षमेव करुणेव गृहीतदेहा धारेव विग्रहवती शुभशीलतायाः।
वैराग्यसारपरिपाकदशेव पूर्णा तत्त्वार्थरत्नरुचिरस्थितिरोहणोर्वी॥७४॥
भर्तापि तस्याः शशिशुभ्रमौलेर्भक्त्या परं पावितचित्तवृत्तिः।
स शौरिरात्तेश्वरमन्त्रिभावस्तत्याज यो भूपतिमन्त्रिभावम्॥७५॥
तस्य स्नुषा कर्णवधूर्विधूतसंसारवृत्तिः सुतमेकमेव।
यासूत योगेश्वरदत्तसञ्ज्ञं नामानुरूपस्फुरदर्थतत्त्वम्॥७६॥
यामग्रगे वयसि भर्तृवियोगदीनामन्वग्रहीत्त्रिनयनः स्वयमेव भक्त्या।
भाविप्रभावरभसेषु जनेष्वनर्थः सार्थं समाकृषति सोऽर्थपरम्पराणाम्॥७७॥
भक्त्युल्लसत्पुलकतां स्फुटमङ्गभूषां श्रीशम्भुनाथनतिमेव ललाटिकां च।
शैवश्रुतिं श्रवणभूषणमप्यवाप्य सौभाग्यमभ्यधिकमुद्वहति स्म यान्तः॥७८॥
अम्बाभिधाना किल सा गुरुं तं स्वं भ्रातरं शम्भुदृशाभ्यपश्यत्।
भाविप्रभावोज्ज्वलभव्यबुद्धिः सतोऽवजानाति न बन्धुबुद्ध्या॥७९॥
भ्राता तदीयोऽभिनवश्च नाम्ना न केवलं सच्चरितैरपि स्वैः।
पीतेन विज्ञानरसेन यस्य तत्रैव तृष्णा ववृधे निकामम्॥८०॥
सोऽन्यश्च शाम्भवमरीचिचयप्रणश्यत्सङ्कोचहार्दनलिनीघटितोज्ज्वलश्रीः।
तं लुम्पकः परिचचार समुद्यमेषु साधुः समावहति हन्त करावलम्बम्॥८१॥
इत्थं गृहे वत्सलिकावितीर्णे स्थितः समाधाय मतिं बहूनि।
पूर्वश्रुतान्याकलयन्स्वबुद्ध्या शास्त्राणि तेभ्यः समवाप सारम्॥८२॥
स तन्निबन्धं विदधे महार्थं युक्त्यागमोदीरिततन्त्रतत्त्वम्।
आलोकमासाद्य यदीयमेष लोकः सुखं सञ्चरिता क्रियासु॥८३॥
सन्तोऽनुगृह्णीत कृतिं तदीयां गृह्णीत पूर्वं विधिरेष तावत्।
तदपि गृह्णातु भवन्मतिं सा सद्योऽनुगृह्णातु च तत्त्वदृष्ट्या॥८४॥
Śrīśaurisañjñatanayaḥ kila karṇanāmā yo yauvane viditaśāmbhavatattvasāraḥ|
Dehaṁ tyajanprathayati sma janasya satyaṁ yogacyutaṁ prati mahāmunikṛṣṇavākyam||65||
Tadbālamitramatha mantrisutaḥ prasiddhaḥ śrīmandra ityakhilasāraguṇābhirāmaḥ|
Lakṣmīsarasvati samaṁ yamalañcakāra sāpatnakaṁ tirayate subhagaprabhāvaḥ||66||
Anye pitṛvyatanayāḥ śivaśaktiśubhrāḥ kṣemotpalābhinavacakrakapadmaguptāḥ|
Ye sampadaṁ tṛṇamamaṁsata śambhusevāsampūritaṁ svahṛdayaṁ hṛdi bhāvayantaḥ||67||
Ṣaḍardhaśāstreṣu samastameva yenādhijagme vidhimaṇḍalādi|
Sa rāmagupto guruśambhuśāstrasevāvidhivyagrasamagramārgaḥ||68||
Anyo'pi kaścana janaḥ śivaśaktipātasampreraṇāparavaśasvakaśaktisārthaḥ|
Abhyarthanāvimukhabhāvamaśikṣitena tenāpyanugrahapadaḥ kṛta eṣa vargaḥ||69||
Ācāryamabhyarthayate sma gāḍhaṁ sampūrṇatantrādhigamāya samyak|
Jāyeta daivānugṛhītabuddheḥ sampatprabandhaikarasaiva sampat||70||
So'pyabhyupāgamadabhīpsitamasya yadvā svātodyameva hi ninartiṣato'vatīrṇam|
So'nugrahapravaṇa eva hi sadgurūṇāmājñāvaśena śubhasūtimahāṅkureṇa||71||
Vikṣiptabhāvaparihāramatho cikīrṣanmandraḥ svake puravare sthitimasya vavre|
Ābālagopamapi yatra maheśvarasya dāsyaṁ janaścarati pīṭhanivāsakalpe||72||
Tasyābhavatkila pitṛvyavadhūrvidhātrā yā nirmame galitasaṁsṛticitracintā|
Śītāṁśumaulicaraṇābjaparāgamātrabhūṣāvidhirvihitavatsalikocitākhyā||73||
Mūrtā kṣameva karuṇeva gṛhītadehā dhāreva vigrahavatī śubhaśīlatāyāḥ|
Vairāgyasāraparipākadaśeva pūrṇā tattvārtharatnarucirasthitirohaṇorvī||74||
Bhartāpi tasyāḥ śaśiśubhramaulerbhaktyā paraṁ pāvitacittavṛttiḥ|
Sa śaurirātteśvaramantribhāvastatyāja yo bhūpatimantribhāvam||75||
Tasya snuṣā karṇavadhūrvidhūtasaṁsāravṛttiḥ sutamekameva|
Yāsūta yogeśvaradattasañjñaṁ nāmānurūpasphuradarthatattvam||76||
Yāmagrage vayasi bhartṛviyogadīnāmanvagrahīttrinayanaḥ svayameva bhaktyā|
Bhāviprabhāvarabhaseṣu janeṣvanarthaḥ sārthaṁ samākṛṣati so'rthaparamparāṇām||77||
Bhaktyullasatpulakatāṁ sphuṭamaṅgabhūṣāṁ śrīśambhunāthanatimeva lalāṭikāṁ ca|
Śaivaśrutiṁ śravaṇabhūṣaṇamapyavāpya saubhāgyamabhyadhikamudvahati sma yāntaḥ||78||
Ambābhidhānā kila sā guruṁ taṁ svaṁ bhrātaraṁ śambhudṛśābhyapaśyat|
Bhāviprabhāvojjvalabhavyabuddhiḥ sato'vajānāti na bandhubuddhyā||79||
Bhrātā tadīyo'bhinavaśca nāmnā na kevalaṁ saccaritairapi svaiḥ|
Pītena vijñānarasena yasya tatraiva tṛṣṇā vavṛdhe nikāmam||80||
So'nyaśca śāmbhavamarīcicayapraṇaśyatsaṅkocahārdanalinīghaṭitojjvalaśrīḥ|
Taṁ lumpakaḥ paricacāra samudyameṣu sādhuḥ samāvahati hanta karāvalambam||81||
Itthaṁ gṛhe vatsalikāvitīrṇe sthitaḥ samādhāya matiṁ bahūni|
Pūrvaśrutānyākalayansvabuddhyā śāstrāṇi tebhyaḥ samavāpa sāram||82||
Sa tannibandhaṁ vidadhe mahārthaṁ yuktyāgamodīritatantratattvam|
Ālokamāsādya yadīyameṣa lokaḥ sukhaṁ sañcaritā kriyāsu||83||
Santo'nugṛhṇīta kṛtiṁ tadīyāṁ gṛhṇīta pūrvaṁ vidhireṣa tāvat|
Tadapi gṛhṇātu bhavanmatiṁ sā sadyo'nugṛhṇātu ca tattvadṛṣṭyā||84||
(In that group of people arriving, there was someone) called Karṇa --this is the brother-in-law of Abhinavagupta-- (karṇa-nāmā) —the son of (someone) whose name was Śrīśauri --lit. the venerable Śauri-- (śrī-śauri-sañjña-tanayaḥ) certainly (kila)—, who (yaḥ), during (his) youth (yauvane) had known the essence of the real State of Śiva (vidita-śāmbhava-tattva-sāraḥ). Leaving (tyajan) the body (deham), he showed (prathayati sma) to people (janasya) the true (satyam) statement of the great sage Kṛṣṇa (mahā-muni-kṛṣṇa-vākyam) with reference to (prati) one who has fallen from Yoga (yoga-cyutam). Now (atha) the venerable "Mandra" (śrī-mandraḥ iti), the well-known (prasiddhaḥ) son of the minister (mantri-sutaḥ), who was charming and had the whole essence of the (good) attributes (akhila-sāra-guṇa-abhirāmaḥ), was (also) his --Abhinavagupta's-- friend when he was a child (tad-bāla-mitram). Lakṣmī and Sarasvatī --expecting "lakṣmīsarasvatyau"-- (lakṣmī-sarasvati) together (samam) decorated --expecting "alañcakratuḥ" from the dvandva compound I expected before-- (alañcakāra) him (yam). Lovely splendor (subhaga-prabhāvaḥ) surpasses (tirayate) rivalry among wives (of the same husband) (sāpatnakam). Others (anye) (were) the sons of (his) paternal uncle (pitṛvya-tanayāḥ), radiant with the Śakti of Śiva (śiva-śakti-śubhrāḥ): Kṣema, Utpala, Abhinava, Cakraka and Padmagupta (kṣema-utpala-abhinava-cakraka-padmaguptāḥ), who (ye) considered (amaṁsata) success (sampadam) to be a straw (tṛṇam), contemplated (bhāvayantaḥ) their heart (sva-hṛdayam) —which was filled with the service to Śambhu (śambhu-sevā-sampūritam)— in (their) heart (hṛdi). He (saḥ), Rāmagupta (rāmaguptaḥ), whose whole path was to be eagerly occupied with the procedure of serving scriptures, Śambhu and Guru (guru-śambhu-śāstra-sevā-vidhi-vyagra-samagra-mārgaḥ), who --lit. by whom-- (yena) knew (adhijagme) all (samastam eva) the rituals, maṇḍala-s, etc. (vidhi-maṇḍala-ādi) (occurring) in the Trika scriptures (ṣaḍardha-śāstreṣu). Also (api), any other person (anyaḥ... kaścana janaḥ), rich in independent --"aparavaśa" literally means "not subject to another's will"-- power of his own impelling to a descent of Śiva's Power (śiva-śakti-pāta-sampreraṇa-apara-vaśa-svaka-śakti-sa-arthaḥ), was made (kṛtaḥ) into an abode of Grace (anugraha-padaḥ) by him (tena) as well (api) —who had not been instructed (aśikṣitena) to reject a request --another possible translation would be with "abhyarthana-avimukha-bhāvam", but the final result is not correct, in my opinion-- (abhyarthanā-vimukha-bhāvam)—. This (eṣaḥ) the group (vargaḥ) requested (abhyarthayate sma) the Ācārya --i.e. the Guru-- (ācāryam) in order to study/master over the full Tantra-s (sampūrṇa-tantra-adhigamāya), deeply (gāḍham) (and) adequately (samyak). The wealth (sampad) of an intellect favored by the divine Power (daiva-anugṛhīta-buddheḥ), whose --the wealth's-- only object of affection is (this) literary composition which is a continuous series of blessings (sampad-prabandha-ekarasā eva), should rise and grow (jāyeta). He (saḥ api) agreed (abhyupāgamat) to its --this group's-- desire (abhīpsitam asya), or else (yad vā) his musical instrument (sva-ātodyam) certainly (eva hi) arrives/descends (avatīrṇam) for someone who desires to dance (ninartiṣataḥ) --yes, it sound weird, but this is what I am reading--. He (saḥ) is devoted to give Grace --i.e. to favor-- (anugraha-pravaṇaḥ) indeed (eva hi) on account of the command (ājñā-vaśena) of genuine Guru-s (sat-gurūṇām), which is the great sprout for the production of (all that is) auspicious (śubha-sūti-mahā-aṅkureṇa). Then (atho), desiring to shun a distracted condition (vikṣipta-bhāva-parihāram... cikīrṣan), Mandra (mandraḥ) chose (vavre) his staying --Abhinavagupta's staying-- (sthitim asya) in his own chief city, which is like the abode of a pīṭha or sacred seat (svake pura-vare... pīṭha-nivāsa-kalpe), where (yatra) people (janaḥ) —even (api) up to children and cowherds (ā-bāla-gopam)— practiced (carati) service (dāsyam) to the Great Lord (mahā-īśvarasya) --i.e. they were servants of the Great Lord; I translated this stanza literally, all in all, Mandra decided Abhinavagupta to stay in his main city, etc.--. There was (abhavat kila) the wife of his --Mandra's-- paternal uncle (tasya... pitṛvya-vadhūḥ), who (yā) the Creator manufactured --it would be more correct "vidhātā... nirmame"-- (vidhātrā... nirmame) free from the various thoughts about Saṁsāra (galita-saṁsṛti-citra-cintā). She had been given the adequate name Vatsalikā (vihita-vatsalikā-ucita-ākhyā), (and) her (only) way of ornament was merely the pollen of the lotus feet of Sitāṁśumauli --or also "Śītāṁśumauli", i.e. the Moon-crested One, viz. Śiva-- (śītāṁśumauli-caraṇa-abja-parāga-mātra-bhūṣā-vidhiḥ). (She was) patience (kṣamā) incarnate (mūrtā), compassion itself (karuṇā eva) having taken a body (gṛhīta-dehā), an embodied (vigrahavatī) stream (dhārā eva) of auspicious virtuosities (śubha-śīlatāyāḥ), the full/perfect state of the maturity of the essence of dispassion (vairāgya-sāra-paripāka-daśā eva pūrṇā), (and) the earth where the radiant condition of the gem (known as) the wealth of Truth grows (tattva-artha-ratna-rucira-sthiti-rohaṇa-urvī). His (tasyāḥ) husband (bhartā) as well (api) (was virtuous like her), whose mental modifications had been completely purified (param pāvita-citta-vṛttiḥ) by the devotion (bhaktyā) to Śaśiśubhramauli --i.e. He who has the moon on His radiant head, viz. Śiva-- (śaśiśubhramauleḥ). He (saḥ) (went by the name of) Śauri (śauriḥ), who (yaḥ) got the condition of minister of the Lord (ātta-īśvara-mantri-bhāvaḥ) after abandoning --lit. he abandoned-- (tatyāja) the condition of minister of the king (bhūpati-mantri-bhāvam). His --i.e. Śauri's-- (tasya) daughter-in-law (snuṣā) —Karṇa's wife --i.e. Ambā, the Abhinavagupta's sister-- (karṇa-vadhūḥ)— who has dispelled the state of Saṁsāra (vidhūta-saṁsāra-vṛttiḥ), (and) who (yā) had given birth (asūta) to only one son (sutam ekam eva) who had been given the name of Yogeśvara (yogeśvara-datta-sañjñam), (and) was the flashing Principle of Reality in conformity with (his own) name (nāma-anurūpa-sphurat-artha-tattvam). The Three-eyed One --viz. Śiva-- (tri-nayanaḥ) Himself (svayam eva), due to (her) devotion (bhaktyā), gave Grace --this is an Aorist of "anugrah" indicating indefinite past-- (anvagrahīt) to (Ambā,) who was afflicted/sad by the separation from (her) husband (yām... bhartṛ-viyoga-dīnām) during the ongoing youth --literally, "during the youth going ahead"-- (agrage vayasi). In people who are desirous of future might/power (bhāvi-prabhāva-rabhaseṣu janeṣu), misfortune (anarthaḥ... saḥ) attracts (samākṛṣati) a multitude (sārtham) of uninterrupted series of good fortune (artha-paramparāṇām). She (yā), having obtained (avāpya) goose-bumps rising from devotion (bhakti-ullasat-pulakatām) (as her) evident (sphuṭam) bodily ornament (aṅga-bhūṣām), a bow to the venerable Śambhunātha (śrī-śambhunātha-natim eva) (as an ornament for her) forehead (lalāṭikām), and (ca) even (api) (her) hearing of Śaiva (treatises) (śaiva-śrutim) (as an additional) ornament for (her) ears (śravaṇa-bhūṣaṇam), became endowed internally with (udvahati sma... antar) an extraordinary (abhyadhikam) beauty (saubhāgyam). She (sā), whose name was Ambā (ambā-abhidhānā) indeed (kila), viewed (abhyapaśyat) the Guru (gurum tam) —his own (svam) brother --i.e. Abhinavagupta himself-- (bhrātaram)— through the viewpoint of Śambhu (śambhu-dṛśā). Someone having an intellect about to become luminous due to future might/power (bhāvi-prabhāva-ujjvala-bhavya-buddhiḥ) does not despise (avajānāti na) the wise (sataḥ) by (only) perceiving (them) as relatives (bandhu-buddhyā). And (ca) her (tadīyaḥ) brother (bhrātā) went by the name of Abhinava --viz. Abhinavagupta-- (abhinavaḥ... nāmnā), not (na) only (kevalam) due to (his own) good deeds --i.e. his name was not Abhinava only because of his own auspicious actions-- (sat-caritaiḥ api svaiḥ).
Right there (tatra eva), his --lit. whose-- (yasya) thirst (tṛṣṇā) for the sap of Consciousness which has (already) been drunk (by him) (pītena vijñāna-rasena) increased (vavṛdhe) excessively (nikāmam). And (ca) he (saḥ), Lumpaka (lumpakaḥ), (was) other (of the people around Abhinavagupta) (anyaḥ). He, whose luminous glory was produced by (his) heart lotus (while) contraction disappeared due to the multitude of Śiva's rays (śāmbhava-marīci-caya-praṇaśyat-saṅkoca-hārda-nalinī-ghaṭitā-ujjvala-śrīḥ) served (paricacāra) him --i.e. Abhinavagupta-- (tam) during the great (Abhinavagupta's) efforts (samudyameṣu). Ah (hanta), a virtuous man (sādhuḥ) (always) lends a hand --lit. "brings the support of a hand"-- (samāvahati... kara-avalambam)! In this way (ittham), while remaining (sthitaḥ) in the house given by Vatsalikā (gṛhe vatsalikāvitīrṇe), after concentrating (his) mind (samādhāya matim), as he examined (ākalayan) by his own intellect (sva-buddhyā) many (bahūni) scriptures (śāstrāṇi) containing ancient teachings (pūrva-śrutāni), he got (samavāpa) the essence (sāram) from them (tebhyaḥ). He --viz. Abhinavagupta-- (saḥ) made --the use of Perfect Tenses indicates remote past-- (vidadhe) that --"this" would sound better here-- (tad) important and significant (mahā-artham) work (nibandham) in which the truth of the Tantra-s has been enunciated (in accordance with) reasoning and revealed scripture (yukti-āgama-udīrita-tantra-tattvam). These (eṣaḥ) people (lokaḥ), having obtained (āsādya) its (yadīyam) light (ālokam), will easily practice --"sañcaritā" is Periphrastic Future, an oddity-- (sukham sañcaritā) the rituals (kriyāsu). May you, the good ones, welcome (santaḥ anugṛhṇīta) his --i.e. Abhinavagupta's-- (tadīyām) work (kṛtim), (but) first (pūrvam), may you understand (it) (gṛhṇīta) —this (eṣaḥ) (is) the rule (vidhiḥ) indeed (tāvat)—! May that --i.e. Tantrāloka-- also grab hold of (tad api gṛhṇātu) your intelligence (bhavat-matim), and (ca) may it --viz. the work called Tantrāloka-- immediately give (you) Grace (sā sadyas anugṛhṇātu) through the viewpoint of the (Supreme) Principle, i.e. the Truth (tattva-dṛṣṭyā)!||65-84||
इदमभिनवगुप्तप्रोम्भितं शास्त्रसारं शिव निशमय तावत्सर्वतःश्रोत्रतन्त्रः।
तव किल नुतिरेषा सा हि त्वद्रूपचर्चेत्यभिनवपरितुष्टो लोकमात्मीकुरुष्व॥८५॥
Idamabhinavaguptaprombhitaṁ śāstrasāraṁ śiva niśamaya tāvatsarvataḥśrotratantraḥ|
Tava kila nutireṣā sā hi tvadrūpacarcetyabhinavaparituṣṭo lokamātmīkuruṣva||85||
Oh Śiva (śiva), You whose main feature is the act of hearing in every direction (sarvatas-śrotra-tantraḥ) indeed (tāvat), listen (niśamaya) to this (idam) essence of the scriptures (śāstra-sāram) written --lit. filled-- by Abhinavagupta (abhinavagupta-prombhitam). This very (eṣā sā) laudation (nutiḥ) of You (tava) (is) certainly (kila... hi) a discussion about Your nature (tvad-rūpa-carcā). Thus (iti), fully satisfied with Abhinava --it can be understood as "Abhinavagupta" or else as "praise", from the root "nu" (to praise)-- (abhinava-parituṣṭaḥ), make the world equal to You --or "equal to the Self", etc., though, literally "ātmīkṛ" means "to take possession, conquer, subjugate"-- (lokam ātmī-kuruṣva)!||85||
THE FULL TANTRĀLOKA IS NOW COMPLETELY TRANSLATED INTO ENGLISH. FIRST TIME IN HISTORY THAT THERE IS A WORD-FOR-WORD TRANSLATION OF THIS WORK. ENJOY!
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