Introduction | 1. 1-150 | 1. 151-300 | 1. 301-332 | 2. 1-50 | 3. 1-150 | 3. 151-294 | 4. 1-150 | 4. 151-279 | 5. 1-159 | 6. 1-151 | 6. 152-252 | 7. 1-71 | 8. 1-161 | 8. 162-302 | 8. 303-452 | 9. 1-152 | 9. 153-314 | 10. 1-151 | 10. 152-309 | 11. 1-118 | 12. 1-25 | 13. 1-154 | 13. 155-301 | 13. 302-361 | 14. 1-46 | 15. 1-159 | 15. 160-307 | 15. 308-453 | 15. 454-615 | 16. 1-156 | 16. 157-311 | 17. 1-122 | 18. 1-11 | 19. 1-56 | 20. 1-15 | 21. 1-61 | 22. 1-48 | 23. 1-103 | 24. 1-24 | 25. 1-29 | 26. 1-76 | 27. 1-59 | 28. 1-150 | 28. 151-302 | 28. 303-434 | 29. 1-150 | 29. 151-291 | 30. 1-123 | 31. 1-163 | 32. 1-67 | 33. 1-32 | 34. 1-3 | 35. 1-44 | 36. 1-15 | 37. 1-85

 Tantrāloka (Tantraloka): Chapter 16 - stanzas 157 to 311 - Non-dual Shaivism of Kashmir

Pautrikavidhiḥ

 Introduction

This is the second and last set of stanzas (from the stanza 157 to the stanza 311) of the sixteenth chapter (called Pautrikavidhiḥ).

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.

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 Stanzas 157 to 175

अनामसंहृतिस्थैर्यसृष्टिचक्रं चतुर्विधम्।
देवताभिर्निजाभिस्तन्मातृसद्भाववृंहितम्॥१५७॥
इत्थं शोधकवर्गोऽयं मन्त्राणां सप्ततिः स्मृता।
षडर्धशास्त्रेषु श्रीमत्सारशास्त्रे च कथ्यते॥१५८॥
अघोराद्यष्टकेनेह शोधनीयं विपश्चिता।
अथवैकाक्षरामन्त्रैरथवा मातृकाक्रमात्॥१५९॥
भैरवीयहृदा वापि खेचरीहृदयेन वा।
भैरवेण महादेवि त्वथ वक्त्राङ्गपञ्चकैः॥१६०॥
येन येन हि मन्त्रेण तन्त्रेऽस्मिन्नुद्भवः कृतः।
तेनैव दीक्षयेन्मन्त्री इत्याज्ञा पारमेश्वरी॥१६१॥
एवं शोधकभेदेन सप्ततिः कीर्तिता भिदः।
शोध्यन्यासं विना मन्त्रैरेतैर्दीक्षा यदा भवेत्॥१६२॥
तदा सप्ततिधा ज्ञेया जननादिविवर्जिता।
शोध्यभेदोऽथ वक्तव्यः सङ्क्षेपात्सोऽपि कथ्यते॥१६३॥
एकत्रिपञ्चषट्त्रिंशद्भेदात्तात्त्वश्चतुर्विधः।
पञ्चैकभेदाच्चाध्वानस्तथैवाण्डचतुष्टयम्॥१६४॥
एवं दशविधं शोध्यं त्रिंशद्धा तद्विधित्रयात्।
शोध्यशोधकभेदेन शतानि त्वेकविंशतिः॥१६५॥
अत्रापि न्यासयोगेन शोध्येऽध्वनि तथाकृतेः।
शतैकविंशतिभिदा जननाद्युज्झिता भवेत्॥१६६॥
जननादिमयी तावत्येवं शतदृशि श्रुतिः।
स्यात्सप्तत्यधिका सापि द्रव्यविज्ञानभेदतः॥१६७॥
द्विधेति पञ्चाशीतिः स्याच्छतान्यधिकखाब्धिका।
भोगमोक्षानुसन्धानाद्द्विविधा सा प्रकीर्तिता॥१६८॥
अशुभस्यैव संशुद्ध्या शुभस्याप्यथ शोधनात्।
द्विधा भोगः शुभे शुद्धिः कालत्रयविभेदिनि॥१६९॥
एकद्विसामस्त्यवशात्सप्तधेत्यष्टधा भुजिः।
गुरुशिष्यक्रमात्सोऽपि द्विधेत्येवं विभिद्यते॥१७०॥
प्रत्यक्षदीक्षणे यस्माद्द्वयोरेकानुसन्धितः।
तादृग्दीक्षाफलं पूर्णं विसंवादे तु विप्लवः॥१७१॥
परोक्षमृतदीक्षादौ गुरुरेवानुसन्धिमान्।
क्रियाज्ञानमहिम्ना तं शिष्यं धाम्नीप्सिते नयेत्॥१७२॥
अविभिन्ने क्रियाज्ञाने कर्मशुद्धौ तथैव ते।
अनुसन्धिः पुनर्भिन्नः कर्म यस्मात्तदात्मकम्॥१७३॥
श्रीमत्स्वच्छन्दशास्त्रे च वासनाभेदतः फलम्।
शिष्याणां च गुरोश्चोक्तमभिन्नेऽपि क्रियादिके॥१७४॥
भोगस्य शोधकाच्छोध्यादनुसन्धेश्च तादृशात्।
वैचित्र्यमस्ति भेदस्य वैचित्र्यप्राणता यतः॥१७५॥
Anāmasaṁhṛtisthairyasṛṣṭicakraṁ caturvidham|
Devatābhirnijābhistanmātṛsadbhāvavṛṁhitam||157||
Itthaṁ śodhakavargo'yaṁ mantrāṇāṁ saptatiḥ smṛtā|
Ṣaḍardhaśāstreṣu śrīmatsāraśāstre ca kathyate||158||
Aghorādyaṣṭakeneha śodhanīyaṁ vipaścitā|
Athavaikākṣarāmantrairathavā mātṛkākramāt||159||
Bhairavīyahṛdā vāpi khecarīhṛdayena vā|
Bhairaveṇa mahādevi tvatha vaktrāṅgapañcakaiḥ||160||
Yena yena hi mantreṇa tantre'sminnudbhavaḥ kṛtaḥ|
Tenaiva dīkṣayenmantrī ityājñā pārameśvarī||161||
Evaṁ śodhakabhedena saptatiḥ kīrtitā bhidaḥ|
Śodhyanyāsaṁ vinā mantrairetairdīkṣā yadā bhavet||162||
Tadā saptatidhā jñeyā jananādivivarjitā|
Śodhyabhedo'tha vaktavyaḥ saṅkṣepātso'pi kathyate||163||
Ekatripañcaṣaṭtriṁśadbhedāttāttvaścaturvidhaḥ|
Pañcaikabhedāccādhvānastathaivāṇḍacatuṣṭayam||164||
Evaṁ daśavidhaṁ śodhyaṁ triṁśaddhā tadvidhitrayāt|
Śodhyaśodhakabhedena śatāni tvekaviṁśatiḥ||165||
Atrāpi nyāsayogena śodhye'dhvani tathākṛteḥ|
Śataikaviṁśatibhidā jananādyujjhitā bhavet||166||
Jananādimayī tāvatyevaṁ śatadṛśi śrutiḥ|
Syātsaptatyadhikā sāpi dravyavijñānabhedataḥ||167||
Dvidheti pañcāśītiḥ syācchatānyadhikakhābdhikā|
Bhogamokṣānusandhānāddvividhā sā prakīrtitā||168||
Aśubhasyaiva saṁśuddhyā śubhasyāpyatha śodhanāt|
Dvidhā bhogaḥ śubhe śuddhiḥ kālatrayavibhedini||169||
Ekadvisāmastyavaśātsaptadhetyaṣṭadhā bhujiḥ|
Guruśiṣyakramātso'pi dvidhetyevaṁ vibhidyate||170||
Pratyakṣadīkṣaṇe yasmāddvayorekānusandhitaḥ|
Tādṛgdīkṣāphalaṁ pūrṇaṁ visaṁvāde tu viplavaḥ||171||
Parokṣamṛtadīkṣādau gururevānusandhimān|
Kriyājñānamahimnā taṁ śiṣyaṁ dhāmnīpsite nayet||172||
Avibhinne kriyājñāne karmaśuddhau tathaiva te|
Anusandhiḥ punarbhinnaḥ karma yasmāttadātmakam||173||
Śrīmatsvacchandaśāstre ca vāsanābhedataḥ phalam|
Śiṣyāṇāṁ ca guroścoktamabhinne'pi kriyādike||174||
Bhogasya śodhakācchodhyādanusandheśca tādṛśāt|
Vaicitryamasti bhedasya vaicitryaprāṇatā yataḥ||175||

The fourfold (caturvidham... tad) cakra of nameless, withdrawal, firmness and emission (anāma-saṁhṛti-sthairya-sṛṣṭi-cakram), along with their own deities (devatābhiḥ nijābhiḥ), is nourished/strengthened by Mātṛsadbhāva (mātṛsadbhāva-vṛṁhitam). In this way (ittham), this (ayam) group of purifiers (śodhaka-vargaḥ) is declared as --expecting "smṛtaḥ"-- (smṛtā) (constituted by) seventy (saptatiḥ) Mantra-s (mantrāṇām). And (ca) among the Trika scriptures (ṣaṭ-ardha-śāstreṣu), it is said (kathyate) in the venerable scripture (called) Sāra (śrīmat-sāra-śāstre): "(The disciple) is to be purified --expecting 'śodhanīyaḥ'-- (śodhanīyam) by the wise (Guru) (vipaścitā) here (iha) by means of the group of eight (consisting of) Aghora, etc. (aghora-ādi-aṣṭakena), or (athavā) with the Mantra-s (coming from) the monosyllabic one --i.e. from Sauḥ, the Mantra of Parā; so the Mantra-s derived from Sauḥ are 'Oṁ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīma bhīṣaṇe vama piba he ruru rara phaṭ huṁ haḥ phaṭ' (the Mantra of Parāparā) and 'Hrīḥ hūṁ phaṭ' (the Mantra of Aparā)-- (eka-akṣarā-mantraiḥ), or else (athavā) through the succession of Mātṛkā (mātṛkā-kramāt), or even (vā api) by the Bhairava's Heart (bhairavīya-hṛdā), or (vā) by the Khecarī-s' Heart (khecarī-hṛdayena), (or) by Bhairava (Himself) (bhairaveṇa), oh Great Goddess (mahā-devi tu), and also (atha) by the set of five faces and limbs (vaktra-aṅga-pañcakaiḥ). (This is) the command (ājñā) of the Supreme Mistress (pārama-īśvarī): 'The mantrī --i.e. the Guru pronouncing the Mantra-- (mantrī) should initiate (dīkṣayet) (the disciple) with whatever Mantra (yena yena hi... mantreṇa... tena eva) (to be found) in this Tantra (tantre asmin) producing an udbhava (in him --viz. in the disciple--) --'udbhava' means 'arising, springing, etc.'-- (udbhavaḥ kṛtaḥ... iti)'". Thus (evam), in accordance with the variety of purifiers (śodhaka-bhedena), the kinds (bhidaḥ) are said to be (kīrtitāḥ) seventy (saptatiḥ). And (atha) when (yadā) the initiation (dīkṣā) is (performed) (bhavet) through these Mantra-s (mantraiḥ etaiḥ), without (vinā) the nyāsa of the purified (śodhya-nyāsam), then (tadā) (such initiation,) devoid of birth, etc. (janana-ādi-vivarjitā), is to be known (jñeyā) as of seventy sorts (saptatidhā).

Now (atha), the variety of the purified (śodhya-bhedaḥ) is to be discussed --lit. to be spoken about-- (vaktavyaḥ). It --i.e. such variety-- (saḥ api) is concisely described (saṅkṣepāt... kathyate):

(The course/path) of the Tattva-s (tāttvaḥ) (is) fourfold (caturvidhaḥ) in accordance with the division into one, three, five, or thirty-six (eka-tri-pañca-ṣaṭtriṁśat-bhedāt). And (ca) (the remaining) paths (adhvānaḥ) (are) five (pañca) (or even) one through a modification (eka-bhedāt). So (tathā eva), the aggregate of four Eggs (aṇḍa-catuṣṭayam) to be purified (śodhyam) is thus tenfold (evam daśavidham). Due to that triad of procedures (tad-vidhi-trayāt), (they become) of thirty sorts (triṁśaddhā). By means of the division into purified and purifier (śodhya-śodhaka-bhedena), (there are) 2100 (types of initiation) --lit. 21 hundreds-- (śatāni tu ekaviṁśatiḥ). Even (api) here (atra), in the purified path (śodhye adhvani) by means of nyāsa (nyāsa-yogena), there are --lit. there is -- (syāt) thus (evam) 4200 (types of initiation) --"śata" means "100", "dṛśi" means "2" and "śruti" means "4"-- (śata-dṛśi śrutiḥ) plus the 70 (saptati-adhikā). (Why that number?) Since it has been done so (tathākṛteḥ): (The group of types of initiation) which is devoid of birth, etc. (janana-ādi-ujjhitā bhavet) (totalize) 2100 (śata-ekaviṁśati-bhidā) (plus) the same number --lit. so many-- (tāvatī) (of the types of initiation) which contain birth, etc. (janana-ādi-mayī). Also (api), this (number of types of initiation) (sā) (becomes) twofold (dvidhā) due to the division into (initiations with) substance or (only) with consciousness (dravya-vijñāna-bhedatas). Thus (iti), (the number of kinds of initiation) would be (syāt) 8540 --"pañcāśīti" means "85", "adhika" means "plus", "kha" means "0" and "abdhi" means "4"-- (pañcāśītiḥ... śatāni adhika-kha-abdhikā). That (group of types of initiation) (sā) is said to be (prakīrtitā) of two kinds (dvividhā) depending on whether they aim for worldly enjoyment or Liberation (bhoga-mokṣa-anusandhānāt). Worldly enjoyment (bhogaḥ) (is) of two sorts (dvidhā), through the purification (saṁśuddhyā) of bad (karma) only (aśubhasya eva) or (atha) even (api) through the purification (śodhanāt) of good (karma) (śubhasya). Regarding the good (karma) (śubhe), the purification (śuddhiḥ) (is) sevenfold (saptadhā) in accordance with the three times --past, present and future-- (kāla-traya-vibhedini) whether they are taken one by one, or in couples or all together --e.g. past, present, future, past/present, past/future, present/future and past/present/future-- (eka-dvi-sāmastya-vaśāt). Thus (iti), (by adding the purification of the bad karma,) the worldly enjoyment --lit. the granting of enjoyment-- (bhujiḥ) (is) eightfold (aṣṭadhā). That --i.e. the worldly enjoyment-- (saḥ) is also (api) of two kinds (dvidhā) according to the sucession of Guru and disciple (guru-śiṣya-kramāt). Thus (iti), it is divided (vibhidyate) in this manner (evam): As for the initiation in which (the disciple) is present --lit. before the eye-- (pratyakṣa-dīkṣaṇe), the fruit of such initiation (tādṛk-dīkṣā-phalam) (is) full/perfect (pūrṇam) due to the single intention (yasmāt... eka-anusandhitas) of the two --of Guru and disciple-- (dvayoḥ). But (tu) if there is disagreement (between them) (visaṁvāde), (the consequence will be) confusion/calamity (viplavaḥ). As for the initiation, etc. of an absent or dead (disciple) (parokṣa-mṛta-dīkṣā-ādau), the Guru himself (guruḥ eva) (is) the one who has the intention (anusandhimān). By the greatness/might of Action and Knowledge --Action refers to rituals-- (kriyā-jñāna-mahimnā), (the Guru) should lead (nayet) the disciple (tam śiṣyam) to the desired abode --i.e. to the abode the disciple wishes to go-- (dhāmni īpsite). Action and Knowledge (kriyā-jñāne) are undivided --viz. they do not vary-- (avibhinne). They both (te) (remain) exactly like that (tathā eva) during the purification of karma (karma-śuddhau). On the other hand (punar), the intention (anusandhiḥ) varies --lit. deviates-- (bhinnaḥ), since (yasmāt) karma (karma) has that nature (tad-ātmakam). Also (ca), in venerable Svacchandatantra (śrīmat-svacchanda-śāstre), it is said (uktam) (that,) even if the ritual, etc. are the same --i.e. they do not vary-- (abhinne api kriyā-ādike), the fruit (phalam) (varies) according to the diversity of the vāsanā-s or tendencies (vāsanā-bhedatas) of the disciples (śiṣyāṇām) and (ca... ca) of the Guru (guroḥ). The variety (vaicitryam) of worldly enjoyment (bhogasya) is (asti) due to the purifier (śodhakāt), the purified (śodhyāt) and (ca) such intention (anusandheḥ... tādṛśāt), because (yatas) the life of difference/duality is variety (bhedasya vaicitrya-prāṇatā)||157-175||

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 Stanzas 176 to 203

तथाहि वक्त्रैर्यस्याध्वा शुद्धस्तैरेव योजितः।
भोक्तुमिष्टे क्वचित्तत्त्वे स भोक्ता तद्बलान्वितः॥१७६॥
शुभानां कर्मणां चात्र सद्भावे भोगचित्रता।
तादृगेव भवेत्कर्मशुद्धौ त्वन्यैव चित्रता॥१७७॥
भोगश्च सद्य उत्क्रान्त्या देहेनैवाथ सङ्गतः।
तदैवाभ्यासतो वापि देहान्ते वेत्यसौ चतुः॥१७८॥
प्राक्तनाष्टभिदा योगाद्द्वात्रिंशद्भेद उच्यते।
मोक्ष एकोऽपि बीजस्य समयाख्यस्य तादृशम्॥१७९॥
बालादिकं ज्ञातशीघ्रमरणं शक्तिवर्जितम्।
वृद्धं वोद्दिश्य भक्तं वा शोधनाशोधनाद्द्विधा॥१८०॥
सद्य उत्क्रान्तितस्त्रैधं सा चासन्नमृतौ गुरोः।
कार्येत्याज्ञा महेशस्य श्रीमद्गह्वरभाषिता॥१८१॥
दृष्ट्वा शिष्यं जराग्रस्तं व्याधिना परिपीडितम्।
उत्क्रमय्य ततस्त्वेनं परतत्त्वे नियोजयेत्॥१८२॥
पञ्चत्रिंशदमी भेदा गुरोर्वा गुरुशिष्ययोः।
उक्तद्वैविध्यकलनात्सप्ततिः परिकीर्तिताः॥१८३॥
एतैर्भेदैः पुरोक्तांस्तान्भेदान्दीक्षागतान्गुरुः।
भित्वा सिध्येत्प्रसङ्ख्यानं स्वभ्यस्तज्ञानसिद्धये॥१८४॥
पञ्चाशीतिशती या चत्वारिंशत्समुत्तरा कथिता।
तां सप्तत्या भित्त्वा दीक्षाभेदान्स्वयं कलयेत्॥१८५॥
पञ्चकमिह लक्षाणां च सप्तनवतिः सहस्रपरिसङ्ख्या।
अष्टौ शतानि दीक्षाभेदोऽयं मालिनीतन्त्रे॥१८६॥
सप्ततिधा शोद्धृगणस्त्रिंशद्धा शोध्य एकतत्त्वादिः।
साण्डः षडध्वरूपस्तथेतिकर्तव्यता चतुर्भेदा॥१८७॥
द्रव्यज्ञानमयी सा जननादिविवर्जिताथ तद्युक्ता।
पञ्चत्रिंशद्धा पुनरेषा भोगापवर्गसन्धानात्॥१८८॥
यस्माद्द्वात्रिंशद्धा भोगः शुभशुद्ध्यशुद्धिकालभिदा।
मोक्षस्त्रेधा द्विगुणा सप्ततिरिति कार्यताभेदाः॥१८९॥
शोधकशोध्यविभेदादितिकर्तव्यत्वभेदतश्चैषा।
दीक्षा बहुधा भिन्ना शोध्यविहीना तु सप्ततिधा॥१९०॥
मन्त्राणां सकलेतरसाङ्गनिरङ्गादिभेदसङ्कलनात्।
शोध्यस्य च तत्त्वादेः पञ्चदशाद्युक्तभेदपरिगणनात्॥१९१॥
भेदानां परिगणना न शक्यते कर्तुमित्यसङ्कीर्णाः।
भेदाः सङ्कीर्णाः पुनरन्ये भूयः सङ्कीर्णा बहुधा॥१९२॥
शोधकशोध्यादीनां द्वित्रादिविभेदसद्भावात्।
भोगे साध्ये यद्यद्बहु कर्तव्यं तदाश्रयेन्मतिमान्॥१९३॥
कारणभूयस्त्वं किल फलभूयस्त्वाय किं चित्रम्।
अपवर्गे न तु भेदस्तेनास्मिन्वासनादृढत्वजुषा॥१९४॥
अल्पाप्याश्रयणीया क्रियाथ विज्ञानमात्रे वा।
अभिनवगुप्तगुरुः पुनराह हि सति वित्तदेशकालादौ॥१९५॥
अपवर्गेऽपि हि विस्तीर्णकर्मविज्ञानसङ्ग्रहः कार्यः।
चिद्वृत्तेर्वैचित्र्याच्चाञ्चल्येऽपि क्रमेण सन्धानात्॥१९६॥
तस्मिंस्तस्मिन्वस्तुनि रूढिरवश्यं शिवात्मिका भवति।
तत्त्वमिदमेतदात्मकमेतस्मात्प्रोद्धृतो मया शिष्यः॥१९७॥
इत्थं क्रमसंवित्तौ मूढोऽपि शिवात्मको भवति।
क्रमिकतथाविधशिवतानुग्रहसुभगं च दैशिकं पश्यन्॥१९८॥
शिशुरपि तदभेददृशा भक्तिबलाच्चाभ्युपैति शिवभावम्।
यद्यपि विकल्पवृत्तेरपि मोक्षं दीक्षयैव देहान्ते॥१९९॥
शास्त्रे प्रोवाच विभुस्तथापि दृढवासना युक्ता।
मोक्षेऽप्यस्ति विशेषः क्रियाल्पभूयस्त्वजः सलोकादिः॥२००॥
इति केचित्तदयुक्तं स विचित्रो भोग एव कथितः स्यात्।
संस्कारशेषवर्तनजीवितमध्येऽस्य समयलोपाद्यम्॥२०१॥
नायाति विघ्नजालं क्रियाबहुत्वे मुमुक्षोस्तत्।
यस्मात्सबीजदीक्षासंस्कृतपुरुषस्य समयलोपाद्ये॥२०२॥
भुक्ते भोगान्मोक्षो नैव निर्बीजदीक्षायाम्।
इति केचिन्मन्यन्ते युक्तं तच्चापि यत्स्मृतं शास्त्रे॥२०३॥
Tathāhi vaktrairyasyādhvā śuddhastaireva yojitaḥ|
Bhoktumiṣṭe kvacittattve sa bhoktā tadbalānvitaḥ||176||
Śubhānāṁ karmaṇāṁ cātra sadbhāve bhogacitratā|
Tādṛgeva bhavetkarmaśuddhau tvanyaiva citratā||177||
Bhogaśca sadya utkrāntyā dehenaivātha saṅgataḥ|
Tadaivābhyāsato vāpi dehānte vetyasau catuḥ||178||
Prāktanāṣṭabhidā yogāddvātriṁśadbheda ucyate|
Mokṣa eko'pi bījasya samayākhyasya tādṛśam||179||
Bālādikaṁ jñātaśīghramaraṇaṁ śaktivarjitam|
Vṛddhaṁ voddiśya bhaktaṁ vā śodhanāśodhanāddvidhā||180||
Sadya utkrāntitastraidhaṁ sā cāsannamṛtau guroḥ|
Kāryetyājñā maheśasya śrīmadgahvarabhāṣitā||181||
Dṛṣṭvā śiṣyaṁ jarāgrastaṁ vyādhinā paripīḍitam|
Utkramayya tatastvenaṁ paratattve niyojayet||182||
Pañcatriṁśadamī bhedā gurorvā guruśiṣyayoḥ|
Uktadvaividhyakalanātsaptatiḥ parikīrtitāḥ||183||
Etairbhedaiḥ puroktāṁstānbhedāndīkṣāgatānguruḥ|
Bhitvā sidhyetprasaṅkhyānaṁ svabhyastajñānasiddhaye||184||
Pañcāśītiśatī yā catvāriṁśatsamuttarā kathitā|
Tāṁ saptatyā bhittvā dīkṣābhedānsvayaṁ kalayet||185||
Pañcakamiha lakṣāṇāṁ ca saptanavatiḥ sahasraparisaṅkhyā|
Aṣṭau śatāni dīkṣābhedo'yaṁ mālinītantre||186||
Saptatidhā śoddhṛgaṇastriṁśaddhā śodhya ekatattvādiḥ|
Sāṇḍaḥ ṣaḍadhvarūpastathetikartavyatā caturbhedā||187||
Dravyajñānamayī sā jananādivivarjitātha tadyuktā|
Pañcatriṁśaddhā punareṣā bhogāpavargasandhānāt||188||
Yasmāddvātriṁśaddhā bhogaḥ śubhaśuddhyaśuddhikālabhidā|
Mokṣastredhā dviguṇā saptatiriti kāryatābhedāḥ||189||
Śodhakaśodhyavibhedāditikartavyatvabhedataścaiṣā|
Dīkṣā bahudhā bhinnā śodhyavihīnā tu saptatidhā||190||
Mantrāṇāṁ sakaletarasāṅganiraṅgādibhedasaṅkalanāt|
Śodhyasya ca tattvādeḥ pañcadaśādyuktabhedaparigaṇanāt||191||
Bhedānāṁ parigaṇanā na śakyate kartumityasaṅkīrṇāḥ|
Bhedāḥ saṅkīrṇāḥ punaranye bhūyaḥ saṅkīrṇā bahudhā||192||
Śodhakaśodhyādīnāṁ dvitrādivibhedasadbhāvāt|
Bhoge sādhye yadyadbahu kartavyaṁ tadāśrayenmatimān||193||
Kāraṇabhūyastvaṁ kila phalabhūyastvāya kiṁ citram|
Apavarge na tu bhedastenāsminvāsanādṛḍhatvajuṣā||194||
Alpāpyāśrayaṇīyā kriyātha vijñānamātre vā|
Abhinavaguptaguruḥ punarāha hi sati vittadeśakālādau||195||
Apavarge'pi hi vistīrṇakarmavijñānasaṅgrahaḥ kāryaḥ|
Cidvṛttervaicitryāccāñcalye'pi krameṇa sandhānāt||196||
Tasmiṁstasminvastuni rūḍhiravaśyaṁ śivātmikā bhavati|
Tattvamidametadātmakametasmātproddhṛto mayā śiṣyaḥ||197||
Itthaṁ kramasaṁvittau mūḍho'pi śivātmako bhavati|
Kramikatathāvidhaśivatānugrahasubhagaṁ ca daiśikaṁ paśyan||198||
Śiśurapi tadabhedadṛśā bhaktibalāccābhyupaiti śivabhāvam|
Yadyapi vikalpavṛtterapi mokṣaṁ dīkṣayaiva dehānte||199||
Śāstre provāca vibhustathāpi dṛḍhavāsanā yuktā|
Mokṣe'pyasti viśeṣaḥ kriyālpabhūyastvajaḥ salokādiḥ||200||
Iti kecittadayuktaṁ sa vicitro bhoga eva kathitaḥ syāt|
Saṁskāraśeṣavartanajīvitamadhye'sya samayalopādyam||201||
Nāyāti vighnajālaṁ kriyābahutve mumukṣostat|
Yasmātsabījadīkṣāsaṁskṛtapuruṣasya samayalopādye||202||
Bhukte bhogānmokṣo naiva nirbījadīkṣāyām|
Iti kecinmanyante yuktaṁ taccāpi yatsmṛtaṁ śāstre||203||

For example (tathā hi), the worldly enjoyer (saḥ bhoktā), whose (yasya) path (adhvā) has been purified (śuddhaḥ) by the faces (vaktraiḥ), (and that) has been placed (yojitaḥ) by them (taiḥ eva) somewhere (kvacid) in the chosen category (iṣṭe... tattve) in order to enjoy (in the world) (bhoktum), is endowed with his force/power (tad-bala-anvitaḥ). Also (ca), the variety of worldly enjoyment (for the disciple) (bhoga-citratā) is (bhavet) here (atra) such (tādṛk eva) with reference to the existence (sadbhāve) of (his) good karma-s (śubhānām karmaṇām). But (tu) when (his) karma has been purified (karma-śuddhau), another (anyā eva) variety (citratā) (appears). And (ca) that worldly enjoyment (bhogaḥ... asau) (is of) four (types) (catur). (It can accrue to the disciple): "(1) By departure (from the body) (utkrāntyā) immediately (sadyas), or (atha) (2) through association (saṅgatas) with the body itself (dehena eva) then --i.e. after dīkṣā or initiation-- (tadā eva), or even (vā api) (3) through practice (abhyāsatas), or (vā) (4) at the end of the body --viz. when the body dies-- (deha-ante... iti)". Thirty-two varieties (dvātriṁśat-bhedaḥ) are said to exist (ucyate) by union (yogāt) (of these four types of worldly enjoyment) with the previous eight kinds (prāktana-aṣṭa-bhidā) --i.e. 8 x 4 = 32--. Although (api) Liberation (mokṣaḥ) (is) one (ekaḥ), (it is also) twofold (dvidhā) through the purification or not purification (śodhana-aśodhanāt) of the seed called "samaya" or "rule" (samaya-ākhyasya) with regard to (uddiśya) someone who is such --referring to someone who wants Liberation-- (tādṛśam), (or) to children, etc. (bāla-ādikam), (or) to someone whose death is known to come fast (jñāta-śīghra-maraṇam), (or) to someone without power (śakti-varjitam), or (vā) to someone who is old (vṛddham), or (vā) to a devotee (bhaktam). And (ca) it --viz. the variety of worldly enjoyments-- (sā) is threefold (traidham) through the departure (utkrāntitas) immediately (sadyas). (This kind of initiation) ought to be performed (kāryā) by the Guru --expecting 'guruṇā'-- (guroḥ) when death is approaching (the disciple) (āsanna-mṛtau). This is the command (iti ājñā) of the Great Lord (mahā-īśasya) (such as) uttered in the venerable Gahvaratantra (śrīmat-gahvara-bhāṣitā): "Having seen (dṛṣṭvā) that the disciple (śiṣyam) is devoured by old age (jarā-grastam) (and) tormented (paripīḍitam) by disease (vyādhinā), after making (him) depart (from the body) (utkramayya), (the Guru) should therefore place (tatas tu... niyojayet) him --i.e. the disciple-- (enam) in the Supreme Principle (para-tattve)". Those (amī) thirty-five --viz. 32 + 3-- (pañcatriṁśat) varieties (of worldly enjoyment) (bhedāḥ) belong to the Guru (guroḥ); or (vā) (when such varieties) belong to Guru and disciple (guru-śiṣyayoḥ), they are said to be (parikīrtitāḥ) seventy (saptatiḥ), since the aforesaid process is double (ukta-dvaividhya-kalanāt). The guru (guruḥ), after multiplying --expecting 'bhittvā'-- (bhitvā) (the number of) those above-mentioned varieties related to initiation --i.e. 8540 is the number of those kinds of initiation-- (purā-uktān tān bhedān dīkṣā-gatān) by (the number of) these varieties --viz. by 70-- (etaiḥ bhedaiḥ), should reach (sidhyet) the enumeration (of 597,800) --i.e. 8540 x 70-- (prasaṅkhyānam) so as to attain a well practiced knowledge (su-abhyasta-jñāna-siddhaye).

(So the number of varieties) has been said to be (yā... kathitā) 8540 (pañcāśītiśatī... catvāriṁśat-samuttarā). After multiplying (bhittvā) that --i.e. 8540-- (tām) by 70 (saptatyā), (the Guru) calculates (kalayet) by himself (svayam) the (number of) varieties for initiation (dīkṣā-bhedān). Here (iha), in Mālinītantra --this might or might not be the Mālinīvijayottaratantra-- (mālinī-tantre), this (ayam) (number of) varieties for initiation (dīkṣā-bhedaḥ) (amounts to) 597,800 --lit. "group of five, one hundred thousand, and ninety-seven, a thousand-number, eight, hundreds"-- (pañcakam... lakṣāṇāṁ ca saptanavatiḥ sahasra-parisaṅkhyā... aṣṭau śatāni).

The group of purifiers (śoddhṛ-gaṇaḥ) is of seventy sorts (saptatidhā). The purified (śodhyaḥ) —constituted by one principle, etc. (eka-tattva-ādiḥ)— is of thirty sorts (triṁśaddhā). (The purified --i.e. the object--,) along with the (four) Eggs (sa-aṇḍaḥ) whose form/nature is the six paths (ṣaṭ-adhva-rūpaḥ), (should go through a process of purification). The task (which must be performed) "so" (tathā-iti-kartavyatā) has four divisions (catur-bhedā). It --i.e. such a task which must be performed so-- (sā) consists of substance and knowledge (dravya-jñāna-mayī), is devoid of birth, etc. (janana-ādi-vivarjitā) or (atha) is endowed with that --viz. with birth, etc.-- (tad-yuktā). Moreover (punar), it --i.e. the aforesaid task-- (eṣā) is of thirty-five kinds (pañcatriṁśaddhā) according to whether the intention is to attain worldly enjoyment or Liberation (bhoga-apavarga-sandhānāt). (Why?) Since (yasmāt) worldly enjoyment (bhogaḥ) is of thirty-two sorts (dvātriṁśaddhā) due to the division of the time of purification or not of the good (karma) (śubha-śuddhi-aśuddhi-kāla-bhidā). Liberation (mokṣaḥ) is of three kinds (tredhā). (That above-mentioned task,) multiplied by two (dvi-guṇā), (results in) seventy (saptatiḥ). These are the varieties of (initiations) in accordance with (their) effects (iti kāryatā-bhedāḥ).

Due to the divisions of purifier and purified (śodhaka-śodhya-vibhedāt) and also (ca) due to the varieties of the task which must be performed so --referring to the rituals which are necessary to perform-- (iti-kartavyatva-bhedatas), this (eṣā) initiation (dīkṣā) is differentiated (bhinnā) in many ways (bahudhā). Anyway (tu), (when this initiation) is devoid of the purified (śodhya-vihīnā) is (just) of seventy sorts (saptatidhā). Through the process of differentiation of the Mantra-s (whether) they are with parts, without parts --lit. another--, with limbs, without limbs, etc. (mantrāṇām sakala-itara-sa-aṅga-nis-aṅga-ādi-bheda-saṅkalanāt), and (ca) through the enumeration of the aforesaid varieties, i.e. fifteen, etc. (pañcadaśa-ādi-ukta-bheda-parigaṇanāt) belonging to the purified which is constituted by Tattva-s, etc. (śodhyasya... tattva-ādeḥ), the enumeration (parigaṇanā) of varieties (bhedānām) cannot be done (na śakyate kartum). These are the ones --viz. the initiations-- that are not mixed (iti asaṅkīrṇāḥ). Further (punar), (there are) other (anya) mixed (saṅkīrṇāḥ) varieties (bhedāḥ) (which,) again (bhūyas), are mixed (saṅkīrṇāṇ) in many ways (bahudhā) because of the existence of the division into two or three, etc. (dvitra-ādi-vibheda-sadbhāvāt) in the case of purifier, purified, etc. (śodhaka-śodhya-ādīnām).

When the goal is worldly enjoyment (bhoge sādhye), the intelligent person (matimān) should resort (āśrayet) to many rituals --lit. 'yad yad... kartavyam tad' means 'that which must be performed', expecting "yad", anyway-- (yad yad bahu kartavyam tad). What (kim) wonder (citram), that abundance of causes (kāraṇa-bhūyastvam) is indeed for the sake of abundance of fruits (phala-bhūyastvāya)! As for Liberation (apavarge) there is no variety at all (na tu bhedaḥ). Therefore (tena), a little ritual (alpā api... kriyā) is to be resorted/applied (āśrayaṇīyā) by (the Guru) who possesses firmness in (his) tendencies (vāsanā-dṛḍhatva-juṣā) regarding this (asmin), or (atha... vā) (he can just resort to) merely knowledge (vijñāna-mātre) --so, no rituals are necessary in this situation if the level of Śaktipāta (Grace bestowal) is strong enough; rituals are only necessary if Śaktipāta is weak--.

However (punar), the Guru of Abhinavagupta --i.e. Śambhunātha in this case-- (abhinavagupta-guruḥ) said (āha) (that) if there is money, place, time, etc. (sati vitta-deśa-kāla-ādau), an accumulation of extensive knowledge about rituals (vistīrṇa-karma-vijñāna-saṅgrahaḥ) should be performed (kāryaḥ) regarding Liberation (apavarge api hi).

Even (api) in the unsteadiness (of Consciousness) (cāñcalye) —since the operation of Consciousness is varied (cit-vṛtteḥ vaicitryāt)—, through the gradual union (krameṇa sandhānāt) (of Consciousness) with reference to each reality (tasmin tasmin vastuni), the establishment (rūḍhiḥ) is (bhavati) certainly (avaśyam) of the nature of Śiva (śiva-ātmikā). "This (idam) tattva or principle (tattvam) has this nature (etad-ātmakam). The disciple (śiṣyaḥ) has been extracted (proddhṛtaḥ) from it (etasmāt) by me (mayā)". In this way (ittham), when (the Guru) is (established) in a progressive consciousness (krama-saṁvittau), even (api) a mūḍha --althout this term is generally translated as "a fool", the literal meaning is "one who is under the sway of Moha or Māyā"-- (mūḍhaḥ) becomes (bhavati) Śiva (śiva-ātmakaḥ). And (ca) the disciple (śiśuḥ) as well (api), seeing (paśyan) that the spiritual preceptor (daiśikam) is auspicious (to bestow) the Grace if such a progressive Śivahood (kramika-tathāvidha-śivatā-anugraha-subhagam), attains the State of Śiva (abhyupaiti śiva-bhāvam) by perceiving (his) unity with him --with the Guru-- (tad-abheda-dṛśā) and (ca) by force of (his) devotion (bhakti-balāt). Although (yadi api) the All-pervasive One (vibhuḥ) said (provāca) in the scripture (śāstre) (that,) even (api) in the case of (a disciple) keeping the activity of vikalpa-s or thoughts (after initiation) (vikalpa-vṛtteḥ), (that disciple attains) Liberation (mokṣam) by means of initiation itself (dīkṣayā eva) at the end of the body --at the time of death-- (deha-ante), even so (tathā api) a firm tendency (dṛḍha-vāsanā) is suitable (yuktā).

Some (kecid) (affirm that:) "Even (api) regarding Liberation (mokṣe) there is (asti) difference (viśeṣaḥ) born from the abundance or scarcity of rituals (kriyā-alpa-bhūyastva-jaḥ) (such as) to live in the Śiva's world, etc. (sa-loka-ādiḥ... iti)". That (tad) (is) incorrect (ayuktam). Worly enjoyment (sa... bhogaḥ) alone (eva) is (syāt) said to be (kathitaḥ) varied (vicitraḥ).

Some (kecid) think (manyante) that (iti) his --i.e. of the initiate-- (asya) transgression, etc. of the rules --expecting "samayalopādyaḥ"-- (samaya-lopa-ādyam) during the life abiding like a remainder after (receiving) the purificatory rites (saṁskāra-śeṣa-vartana-jīvita-madhye) does not become a net of obstacles (na āyāti vighna-jālam). That (tad) (occurs) when there is multitude of rituals (kriyā-bahutve) for him who desires Liberation --viz. for the disciple-- (mumukṣoḥ). Because (yasmāt), in the case of a person who has been purified by initiation with seed (sa-bīja-dīkṣā-saṁskṛta-puruṣasya), when he has experienced the fruits/consequences of (his) transgression, etc. of the rules --far-fetched Sanskrit to say the least-- (samaya-lopa-ādye... bhukte bhogān), (he attains) Liberation --i.e. after dying he gets Liberation-- (mokṣam). (This) is not (so) at all (na eva) as regards initiation without seed (nis-bīja-dīkṣāyām). (What they think is not right,) that (tad ca api) which (yad) is mentioned/taught (smṛtam) in the scripture (śāstre) is right (yuktam)||176-203||

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 Stanzas 204 to 230

समयोल्लङ्घनाद्देवि क्रव्यादत्वं शतं समाः॥२०४॥
Samayollaṅghanāddevi kravyādatvaṁ śataṁ samāḥ||204||

(Śiva said in Ānandagahvaratantra:) "Oh Goddess (devi), through the transgression of the samaya-s or rules (samaya-ullaṅghanāt) (there is the obtainment of) the state of a carnivorous animal (kravyādatvam) for one hundred (śatam) years (samāḥ)"||204||

तस्माद्गुरुशिष्यमतौ शिवभावनिरूढिवितरणसमर्थम्।
क्रमिकं तत्त्वोद्धरणादि कर्म मोक्षेऽपि युक्तमतिविततम्॥२०५॥
Tasmādguruśiṣyamatau śivabhāvanirūḍhivitaraṇasamartham|
Kramikaṁ tattvoddharaṇādi karma mokṣe'pi yuktamativitatam||205||

Therefore (tasmāt), even (api) with respect to Liberation (mokṣe), an extremely extensive (ativitatam) ritual (karma) —consisting of a gradual extraction (of the disciple) from a tattva, etc. (kramikam tattva-uddharaṇa-ādi) (and) capable of bestowing proficiency/confirmation about the State of Śiva (śiva-bhāva-nirūḍhi-vitaraṇa-samartham) upon the mind/intelligence of Guru and disciple (guru-śiṣya-matau)— is suitable (yuktam)||205||

यस्तु सदा भावनया स्वभ्यस्तज्ञानवान्गुरुः स शिशोः।
अपवर्गाय यथेच्छं यं कञ्चिदुपायमनुतिष्ठेत्॥२०६॥
एवं शिष्यतनौ शोध्यं न्यस्याध्वानं यथेप्सितम्।
शोधकं मन्त्रमुपरि न्यस्येत्तत्त्वानुसारतः॥२०७॥
द्वयोर्मातृकयोस्तत्त्वस्थित्या वर्णक्रमः पुरा।
कथितस्तं तथा न्यस्येत्तत्तत्तत्त्वविशुद्धये॥२०८॥
Yastu sadā bhāvanayā svabhyastajñānavānguruḥ sa śiśoḥ|
Apavargāya yathecchaṁ yaṁ kañcidupāyamanutiṣṭhet||206||
Evaṁ śiṣyatanau śodhyaṁ nyasyādhvānaṁ yathepsitam|
Śodhakaṁ mantramupari nyasyettattvānusārataḥ||207||
Dvayormātṛkayostattvasthityā varṇakramaḥ purā|
Kathitastaṁ tathā nyasyettattattattvaviśuddhaye||208||

Nonetheless (tu), the Guru (guruḥ saḥ) whose knowledge is well practiced (yaḥ... su-abhyasta-jñānavān), by contemplation (bhāvanayā) at all times (sadā), follows/carries out (anutiṣṭhet) any means whatsoever (yam kañcid upāyam), at pleasure (yathā-iccham), for the Liberation (apavargāya) of (his) disciple (śiśoḥ).

Thus (evam), after placing (nyasya) the path (adhvānam) to be purified (śodhyam) —according to (Guru's) wish (yathā-īpsitam)— on the body of the disciple (śiṣya-tanau), (the Guru) should place (nyasyet) on (that) --i.e. on the path to be purified-- (upari) the purifying (śodhakam) Mantra (mantram), in accordance with the tattva (tattva-anusāratas).

The succession of letters (varṇa-kramaḥ) of the two Mātṛkā-s --another translation might be "of the two alphabets", i.e. of Śabdarāśi and Mālinī arrangements-- (dvayoḥ mātṛkayoḥ), according to (their) position in the tattva-s (tattva-sthityā), has been discussed (kathitaḥ) before (purā). (The Guru) should place (nyasyet) that --viz. the succession of letters-- (tam) in that way (tathā) for the purification of the various tattva-s (tad-tad-tattva-viśuddhaye)||206-208||

वर्णाध्वा यद्यपि प्रोक्तः शोध्यः पाशात्मकस्तु सः।
मायीयः शोधकस्त्वन्यः शिवात्मा परवाङ्मयः॥२०९॥
उवाच सद्योज्योतिश्च वृत्तौ स्वायम्भुवस्य तत्।
बाढमेको हि पाशात्मा शब्दोऽन्यश्च शिवात्मकः॥२१०॥
तस्मात्तस्यैव वर्णस्य युक्ता शोधकशोध्यता।
श्रीपूर्वशास्त्रे चाप्युक्तं ते तैरालिङ्गिता इति॥२११॥
सद्योजातादिवक्त्राणि हृदाद्यङ्गानि पञ्च च।
षट् कृत्वा न्यस्य षट्त्रिंशन्न्यासं कुर्याद्धरादितः॥२१२॥
परापराया वैलोम्याद्धरायां स्यात्पदत्रयम्।
ततो जलादहङ्कारे पञ्चाष्टकसमाश्रयात्॥२१३॥
पदानि पञ्च धीमूलपुंरागाख्ये त्रये त्रयम्।
एकं त्वशुद्धवित्कालद्वये चैकं नियामके॥२१४॥
कलामायाद्वये चैकं पदमुक्तमिह क्रमात्।
विद्येश्वरसदाशक्तिशिवेषु पदपञ्चकम्॥२१५॥
एकोनविंशतिः सेयं पदानां स्यात्परापरा।
सार्धं चैकं चैकं सार्धं द्वे द्वे शशी दृगथ युग्मम्॥२१६॥
त्रीणि दृगब्धिश्चन्द्रः श्रुतिः शशी पञ्च विधुमहश्चन्द्राः।
एकान्नविंशतौ स्यादक्षरसङ्ख्या पदेष्वियं देव्याः॥२१७॥
हल्द्वययुतवसुचित्रगुपरिसङ्ख्यातस्ववर्णायाः।
मूलान्तं सार्धवर्णं स्यान्मायान्तं वर्णमेककम्॥२१८॥
शक्त्यन्तमेकमपरान्यासे विधिरुदीरितः।
मायान्तं हल्ततः शक्तिपर्यन्ते स्वर उच्यते॥२१९॥
निष्कले शिवतत्त्वे वै परो न्यासः परोदितः।
परापरापदान्येव ह्यघोर्याद्यष्टकद्वये॥२२०॥
मन्त्रास्तदनुसारेण तत्त्वेष्वेतद्द्वयं क्षिपेत्।
पिण्डाक्षराणां सर्वेषां वर्णसङ्ख्याविभेदतः॥२२१॥
अव्यक्तान्तं स्वरे न्यस्यं शेषं शेषेषु योजयेत्।
बीजानि सर्वतत्त्वेषु व्याप्तृत्वेन प्रकल्पयेत्॥२२२॥
पिण्डानां बीजवन्न्यासमन्ये तु प्रतिपेदिरे।
अकृते वाथ शोध्यस्य न्यासे वस्तुबलात्स्थितेः॥२२३॥
शोधकन्यासमात्रेण सर्वं शोध्यं विशुध्यति।
श्रीमन्मृत्युञ्जयादौ च कथितं परमेष्ठिना॥२२४॥
अधुना न्यासमात्रेण भूतशुद्धिः प्रजायते।
देहशुद्ध्यर्थमप्येतत्तुल्यमेतेन वस्तुतः॥२२५॥
अन्यप्रकरणोक्तं यद्युक्तं प्रकरणान्तरे।
ज्ञापकत्वेन साक्षाद्वा तत्किं नान्यत्र गृह्यते॥२२६॥
मालिनीमातृकाङ्गस्य न्यासो योऽर्चाविधौ पुरा।
प्रोक्तः केवलसंशोद्धृमन्त्रन्यासे स एव तु॥२२७॥
त्रिपदी द्वयोर्द्वयोः स्यात्प्रत्येकमथाष्टसु श्रुतिपदानि।
दिक्चन्द्रचन्द्ररसरविशरशरदृग्दृङ्मृगाङ्कशशिगणने॥२२८॥
अङ्गुलमाने देव्या अष्टादश वैभवेन पदमन्यत्।
अपरं मानमिदं स्यात्केवलशोधकमनुन्यासे॥२२९॥
तुर्यपदात्पदषट्के मानद्वितयं परापरपराख्यम्।
द्वादशकं द्वादशकं तत्त्वोपरि पूर्ववत्त्वन्यत्॥२३०॥
Varṇādhvā yadyapi proktaḥ śodhyaḥ pāśātmakastu saḥ|
Māyīyaḥ śodhakastvanyaḥ śivātmā paravāṅmayaḥ||209||
Uvāca sadyojyotiśca vṛttau svāyambhuvasya tat|
Bāḍhameko hi pāśātmā śabdo'nyaśca śivātmakaḥ||210||
Tasmāttasyaiva varṇasya yuktā śodhakaśodhyatā|
Śrīpūrvaśāstre cāpyuktaṁ te tairāliṅgitā iti||211||
Sadyojātādivaktrāṇi hṛdādyaṅgāni pañca ca|
Ṣaṭ kṛtvā nyasya ṣaṭtriṁśannyāsaṁ kuryāddharāditaḥ||212||
Parāparāyā vailomyāddharāyāṁ syātpadatrayam|
Tato jalādahaṅkāre pañcāṣṭakasamāśrayāt||213||
Padāni pañca dhīmūlapuṁrāgākhye traye trayam|
Ekaṁ tvaśuddhavitkāladvaye caikaṁ niyāmake||214||
Kalāmāyādvaye caikaṁ padamuktamiha kramāt|
Vidyeśvarasadāśaktiśiveṣu padapañcakam||215||
Ekonaviṁśatiḥ seyaṁ padānāṁ syātparāparā|
Sārdhaṁ caikaṁ caikaṁ sārdhaṁ dve dve śaśī dṛgatha yugmam||216||
Trīṇi dṛgabdhiścandraḥ śrutiḥ śaśī pañca vidhumahaścandrāḥ|
Ekānnaviṁśatau syādakṣarasaṅkhyā padeṣviyaṁ devyāḥ||217||
Haldvayayutavasucitraguparisaṅkhyātasvavarṇāyāḥ|
Mūlāntaṁ sārdhavarṇaṁ syānmāyāntaṁ varṇamekakam||218||
Śaktyantamekamaparānyāse vidhirudīritaḥ|
Māyāntaṁ haltataḥ śaktiparyante svara ucyate||219||
Niṣkale śivatattve vai paro nyāsaḥ paroditaḥ|
Parāparāpadānyeva hyaghoryādyaṣṭakadvaye||220||
Mantrāstadanusāreṇa tattveṣvetaddvayaṁ kṣipet|
Piṇḍākṣarāṇāṁ sarveṣāṁ varṇasaṅkhyāvibhedataḥ||221||
Avyaktāntaṁ svare nyasyaṁ śeṣaṁ śeṣeṣu yojayet|
Bījāni sarvatattveṣu vyāptṛtvena prakalpayet||222||
Piṇḍānāṁ bījavannyāsamanye tu pratipedire|
Akṛte vātha śodhyasya nyāse vastubalātsthiteḥ||223||
Śodhakanyāsamātreṇa sarvaṁ śodhyaṁ viśudhyati|
Śrīmanmṛtyuñjayādau ca kathitaṁ parameṣṭhinā||224||
Adhunā nyāsamātreṇa bhūtaśuddhiḥ prajāyate|
Dehaśuddhyarthamapyetattulyametena vastutaḥ||225||
Anyaprakaraṇoktaṁ yadyuktaṁ prakaraṇāntare|
Jñāpakatvena sākṣādvā tatkiṁ nānyatra gṛhyate||226||
Mālinīmātṛkāṅgasya nyāso yo'rcāvidhau purā|
Proktaḥ kevalasaṁśoddhṛmantranyāse sa eva tu||227||
Tripadī dvayordvayoḥ syātpratyekamathāṣṭasu śrutipadāni|
Dikcandracandrarasaraviśaraśaradṛgdṛṅmṛgāṅkaśaśigaṇane||228||
Aṅgulamāne devyā aṣṭādaśa vaibhavena padamanyat|
Aparaṁ mānamidaṁ syātkevalaśodhakamanunyāse||229||
Turyapadātpadaṣaṭke mānadvitayaṁ parāparaparākhyam|
Dvādaśakaṁ dvādaśakaṁ tattvopari pūrvavattvanyat||230||

Even if (yadi api) the path of Varṇa --i.e. the path of the letters-- (varṇa-adhvā... saḥ) has been said (proktaḥ) to be a mayic bond (pāśa-ātmakaḥ tu māyīyaḥ) to be purified (śodhyaḥ), (even so there is) another (aspect of its) (anyaḥ) which is purifying (śodhakaḥ tu), which is Śiva (śiva-ātmā) (and) which consists of the Supreme Speech (para-vāk-mayaḥ).

And (ca) Sadyojyoti (sadyojyotiḥ) said (uvāca) that (tad) in (his) commentary (vṛttau) on Svāyambhuva --referring to the Svāyambhuvasūtrasaṅgraha-- (svāyambhuvasya): "Yes! (bāḍham), Śabdarāśi --the multitude of sounds-- (śabdaḥ) (has) one (aspect) (ekaḥ hi) that is binding (pāśa-ātmā), and (ca) another (aspect) (anyaḥ) that is Śiva (śiva-ātmakaḥ)". Therefore (tasmāt), the condition of purifier and purified (śodhaka-śodhyatā) for that Varṇa --viz. letter-- (tasya eva varṇasya) is appropriate (yuktā).

In the venerable Pūrvaśāstra --i.e. in Mālinīvijayottaratantra-- (śrī-pūrva-śāstre) is also said (ca api uktam) --in 3.28--: "(Oh You who are extolled by the Heroes,) those (50 letters) (te), being embraced (āliṅgitāḥ... iti) [by them --by Aghora and the rest of Mantra-s (the knowers themselves)--, become the bestowers of the fruits of all the desires with reference to the best adepts, (and) this is not otherwise]". After placing (nyasya) the (five) faces such as Sadyojāta, etc. (sadyojāta-ādi-vaktrāṇi) and (ca) the five (pañca) limbs such as the heart, etc. (hṛd-ādi-aṅgāni) six times --lit. doing (that) six (times)-- (ṣaṭ kṛtvā), (the Guru) should perform (kuryāt) the nyāsa of the thirty-six (tattva-s or categories) (ṣaṭtriṁśat-nyāsam), starting from the earth element (dharā-āditas). (The nyāsa of the Mantra) of Parāparā --also called, the Vidyā of Parāparā is "Oṁ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīma bhīṣaṇe vama piba he ruru rara phaṭ huṁ haḥ phaṭ"-- (parāparāyāḥ) (is) in the reverse order (vailomyāt) --the right order is shown in Mālinīvijayottaratantra 4.19-23--: (a) In the earth element --i.e. in Pṛthivī, category 36-- (dharāyām), there is (syāt) a triad of Pada-s --i.e. huṁ haḥ phaṭ-- (pada-trayam). After that (tatas), (b) from Jala --i.e. Āpas, category 35-- (jalāt) up to Ahaṅkāra --category 15-- (ahaṅkāre), there are five Pada-s (padāni pañca) in connection with the five groups of eight (worlds) (pañca-aṣṭaka-samāśrayāt). (c) The group of three (Pada-s) --viz. 'vama', 'bhīṣaṇe' and 'bhīma'-- (trayam) is (residing) in the triad (traye) called Buddhi, Prakṛti-Puruṣa and Rāga --categories 14, 13-12 and 9-- (dhī-mūla-puṁ-rāga-ākhye). (d) But (tu) one Pada --viz. 'ghoramukhi'-- (ekam) (dwells) in the group of two (categories), i.e. in Kāla and impure Vidyā --categories 10 and 8-- (aśuddha-vit-kāla-dvaye), and (ca) (e) in Niyati (niyāmake) one Pada --viz. 'haḥ'-- (ekam) (resides). (f) And (ca) here (iha), one Pada --viz. 'ghorarūpe'-- (ekam padam) is said (to reside) (uktam) in the couple of Māyā and Kalā --categories 6 and 7-- (kalā-māyā-dvaye), in succession (kramāt). (g) A group of five (Pada-s) --viz. 'huṁ', 'paramaghore', 'hrīḥ', 'aghore' and 'Oṁ'-- (pada-pañcakam) (dwellS) in Sadvidyā, Īśvara, Sadāśiva, Śakti and Śiva --categories 5, 4, 3, 2 and 1-- (vidyā-īśvara-sadā-śakti-śiveṣu). The (Mantra of) Parāparā (parāparā) is (then) (syāt) this which consists of nineteen (ekonaviṁśatiḥ sā iyam) Pada-s (padānām).

(Keeping in mind that the Mantra of Parāparā is: "Oṁ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīma bhīṣaṇe vama piba he ruru rara phaṭ huṁ haḥ phaṭ" — Abhinavagupta is describing it in the reverse order:)

(1) (One) and a half --phaṭ-- (sa-ardham), and (ca) (2) one --haḥ-- (ekam), and (ca) (3) one --huṁ-- (ekam), (4) (one) and a half --phaṭ-- (sa-ardham), (5) two --rara-- (dve), (6) two --ruru-- (dve), (7) one --he-- (śaśī), (8) two --piba-- (dṛk) and (atha) (9) two --vama-- (yugman), (10) three --bhīṣaṇe-- (trīṇi), (11) two --bhīma-- (dṛk), (12) four --ghoramukhi-- (abdhiḥ), (13) one --haḥ-- (candraḥ), (14) four --ghorarūpe-- (śrutiḥ), (15) one --huṁ-- (śaśī), (16) five --paramaghore-- (pañca), (17, 18 & 19) one --hrīḥ--, three --aghore-- (and) one --Oṁ-- (vidhu-mahas-candrāḥ) — In the nineteen Pada-s (ekānnaviṁśatau... padeṣu) of the Goddess (devyāḥ), this (iyam) is (syāt) the imperishable enumeration (akṣara-saṅkhyā) of the Goddess whose letters totalize thirty-eight endowed with a group of two "hal-s" --i.e. "two consonants without a vowel", referring to the two final "ṭ" consonants in the two "phaṭ-s"-- (devyāḥ... hal-dvaya-yuta-vasu-citragu-parisaṅkhyāta-sva-varṇāyāḥ). The procedure (vidhiḥ) with regard to the nyāsa of Aparā --Her Mantra is "Hrīḥ hūṁ phaṭ"-- (aparā-nyāse) is enunciated (udīritaḥ) (like this --see Mālinīvijayottaratantra 4.24--:) One and a half letters --phaṭ-- (sa-ardha-varṇam) up to Prakṛti --category 13-- (mūla-antam). There is (syāt) a single (ekakam) letter --hūṁ-- (varṇam) up to Māyā --category 6-- (māyā-antam) (and) one (more letter) --hrīḥ-- (ekam) up to Śakti --category 2-- (śakti-antam). The nyāsa (nyāsaḥ) declared for Parā --Her Mantra is "Sauḥ"-- (parā-uditaḥ) (is constituted) by a "hal" --i.e. "s", a consonant without a vowel-- (hal) up to Māyā --category 6-- (māyā-antam); after that (tatas), a vowel --"au"-- (svaraḥ) is said to exist (ucyate) up to Śakti --category 2-- (śakti-paryante). (Finally,) the supreme (Visarga) --"ḥ"-- (paraḥ) is inside the partless Śiva category (niṣkale śiva-tattve) indeed (vai). (Since) the Pada-s of Parāparā (parā-aparā-padāni eva hi) (are) the Mantra-s (mantrāḥ) with reference to the two groups of eight starting with Aghorī (aghorī-ādi-aṣṭaka-dvaye), (therefore, the Guru) should place (kṣipet) these two (etad-dvayam) within the tattva-s or categories (tattveṣu) according to that (tad-anusāreṇa). (The set of tattva-s or categories) up to Prakṛti --category 13-- (avyaktam-antam) is to be placed (nyasyam) in the vowel (svare) of all the syllables of a piṇḍamantra (piṇḍa-ākṣarāṇām sarveṣām). The remaining (set of tattva-s or categories) (śeṣam) should be joined (yojayet) to the remaining (letters) (śeṣeṣu) in accordance with the division in the number of letters (varṇa-saṅkhyā-vibhedatas). (The Guru) should conceive (prakalpayet) the seed Mantra-s (bījāni) as pervading (vyāptṛtvena) all the tattva-s or categories (sarva-tattveṣu). But (tu) others (anye) regarded --Perfect Tense here indicates remote past-- (pratipedire) that the nyāsa (nyāsam) of the piṇḍamantra-s (piṇḍānām) was like (that of) the seed Mantra-s (bīja-vat). Or else (vā atha), when the nyāsa of the purified has not been performed (akṛte... śodhyasya nyāse), all (sarvam) that is to be purified (śodhyam) becomes perfectly pure (viśudhyati) by merely the nyāsa of the purifier --i.e. of the Mantra-s-- (śodhaka-nyāsa-mātreṇa) through the continued existence of the power of (such a) reality --viz. of the Mantra itself-- (vastu-balāt sthiteḥ). Moreover (ca), in the venerable Mṛtyuñjaya, etc. --Mṛtyuñjaya is also called "Netratantra"-- (śrīmat-mṛtyuñjaya-ādau) it is expressed (kathitam) by the Supreme Lord (parameṣṭhinā): "Now (adhunā), the purification of the gross elements (bhūta-śuddhiḥ) occurs (prajāyate) by merely the nyāsa (nyāsa-mātreṇa)".

Even if (api) this (etad) is for the purification of the body (deha-śuddhi-artham), (even so, such a nyāsa) is really equal (tulyam... vastutas) to this --i.e. to this which Abhinavagupta is about to explain-- (etena). If (yadi) what has been said on another occasion (anya-prakaraṇa-uktam) is said (uktam) in (even) another opportunity (prakaraṇa-antare) as a suggestion (jñāpakatvena) or (vā) (even) directly (sākṣāt), (then) why (kim) is that (tad) not accepted (na... gṛhyate) elsewhere (anyatra)? When there is nyāsa of only purifying Mantra-s (kevala-saṁśoddhṛ-mantra-nyāse), the nyāsa (nyāsaḥ) of the limbs of Mālinī and Mātṛkā (mālinī-mātṛkā-aṅgasya) (is) the one (saḥ eva tu) which (yaḥ) was enunciated (proktaḥ) previously (purā) regarding the procedure for the worship (arcā-vidhau). There is (syāt) a triad of Pada-s (tri-padī) in each of the groups of two (fingers) (dvayoḥ dvayoḥ), and (atha) four Pada-s (śruti-padāni) in each (prati-ekam) of the (next) eight (aṣṭasu). (There are) eighteen (Pada-s) (aṣṭādaśa) of the Goddess (Parāparā) (devyāḥ), (the last eleven of which are) calculated in the measure of ten, one, one, six, twelve, five, five, two, two, one and one finger measures (dik-candra-candra-rasa-ravi-śara-śara-dṛk-dṛk-mṛgāṅka-śaśi-gaṇane... aṅgula-māne). Another (anyat) Pada --i.e. the nineteenth Pada of Parāparā-- (padam) is endowed with a high position --with Might-- (vaibhavena). This (idam) is (syāt) the inferior (aparam) measure (mānam) (of Parāparā), when there is nyāsa of only purifying Mantra-s --"manu" is "Mantra" in this context-- (kevala-śodhaka-manu-nyāse). The other (anyat) couple of measures (māna-dvitayam) known as "supreme-cum-non-supreme" and "supreme" (parāpara-para-ākhyam) (are created by adding) twelve and twelve (finger-widths) (dvādaśakam dvādaśakam) to the group of six Pada-s (pada-ṣaṭke) (starting) from the fourth Pada (turya-padāt), as before (pūrva-vat tu) concerning the tattva-s or categories (tattva-upari)||209-230||

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 Stanzas 231 to 240

केवलशोधकमन्त्रन्यासाभिप्रायतो महादेवः।
तत्त्वक्रमोदितमपि न्यासं पुनराह तद्विरुद्धमपि॥२३१॥
Kevalaśodhakamantranyāsābhiprāyato mahādevaḥ|
Tattvakramoditamapi nyāsaṁ punarāha tadviruddhamapi||231||

Through the intention of (showing) the nyāsa of only the purifying Mantra-s (kevala-śodhaka-mantra-nyāsa-abhiprāyatas), the Great God --viz. Śiva-- (mahā-devaḥ) mentioned (āha) again (punar) the nyāsa (of the nineteen Pada-s) (nyāsam) —though (api ca) it is the reverse of that tad-viruddham)— even if (api) it was (already) declared (by following) the succession of tattva-s or categories (tattva-krama-uditam)||231||

निष्कले पदमेकार्णं यावत्त्रीणि तु पार्थिवे।
इत्यादिना तत्त्वगतक्रमन्यास उदीरितः॥२३२॥
पुनश्च मालिनीतन्त्रे वर्गविद्याविभेदतः।
द्विधा पदानीत्युक्त्वाख्यन्न्यासमन्यादृशं विभुः॥२३३॥
Niṣkale padamekārṇaṁ yāvattrīṇi tu pārthive|
Ityādinā tattvagatakramanyāsa udīritaḥ||232||
Punaśca mālinītantre vargavidyāvibhedataḥ|
Dvidhā padānītyuktvākhyannyāsamanyādṛśaṁ vibhuḥ||233||

The nyāsa of the succession connected with the tattva-s or categories (tattva-gata-krama-nyāsaḥ) has been mentioned (udīritaḥ) (in Mālinīvijayottaratantra 4.19-23, starting) with "The Pada (padam) composed of one letter --i.e. 'Oṁ'-- (eka-arṇam) (resides) in the One who is without parts --in the Śiva category, the first one-- (niṣkale)", up to (yāvat) "The three (Pada-s) (trīṇi) (composed of one, one and one and a half letters --i.e. 'huṁ', 'haḥ' and 'phaṭ'--) truly (reside) in the Pṛthivī (category) --in the category 36-- (tu pārthive), etc. (iti-ādinā)". And (ca) again (punar), in Mālinītantra (mālinī-tantre), the All-pervasive One (vibhuḥ), after mentioning (uktvā) (that) "the Pada-s (padāni) are of two sorts (dvidhā) in accordance with the division into classes and Vidyā-s (varga-vidyā-vibhedatas... iti)", announced (ākhyat) a nyāsa (nyāsam) of another kind (anyādṛśam)||232-233||

एकैकं द्व्यङ्गुलं ज्ञेयं तत्र पूर्वं पदत्रयम्।
अष्टाङ्गुलानि चत्वारि दशाङ्गुलमतः परम्॥२३४॥
द्व्यङ्गुले द्वे पदे चान्ये षडङ्गुलमतः परम्।
द्वादशाङ्गुलमन्यच्च द्वेऽन्ये पञ्चाङ्गुले पृथक्॥२३५॥
पदद्वयं चतुष्पर्व तथान्ये द्वे द्विपर्वणी।
एवं परापरादेव्याः स्वतन्त्रो न्यास उच्यते॥२३६॥
Ekaikaṁ dvyaṅgulaṁ jñeyaṁ tatra pūrvaṁ padatrayam|
Aṣṭāṅgulāni catvāri daśāṅgulamataḥ param||234||
Dvyaṅgule dve pade cānye ṣaḍaṅgulamataḥ param|
Dvādaśāṅgulamanyacca dve'nye pañcāṅgule pṛthak||235||
Padadvayaṁ catuṣparva tathānye dve dviparvaṇī|
Evaṁ parāparādevyāḥ svatantro nyāsa ucyate||236||

The first (pūrvam) three Pada-s (pada-trayam) there (tatra) are to be known (jñeyam) (as extending) for two fingers (dvi-aṅgulam), one by one (ekaikam). (And) four (Pada-s) (catvāri) (extend) for eight fingers --each Pada-- (aṣṭa-aṅgulāni). After this (atas param), (the eighth Pada extends) for ten fingers (daśa-aṅgulam). And (ca) other (anye) two Pada-s (dve pade) (extend) for two fingers (dvi-aṅgule). After this (atas param), (another Pada extends) for six fingers (ṣaṭ-aṅgulam). And (ca) another (Pada) (anyat) (extends) for twelve fingers (dvādaśa-aṅgulam). (Next,) other (anye) two (Pada-s) (dve) (extend) for five fingers (pañca-aṅgule) separately (pṛthak). Two Pada-s (pada-dvayam) (extend) for four fingers --lit. four knuckles-- (catur-parva) and (tathā) other (anye) two (Pada-s) (dve) (extend) for two fingers --lit. for two knuckles-- (dvi-parvaṇī).

Thus (evam), (that) free (svatantraḥ) nyāsa (nyāsaḥ) is said to be (ucyate) (the one) of the Goddess Parāparā (parāparā-devyāḥ)||234-236||

विद्याद्वयं शिष्यतनौ व्याप्तृत्वेनैव योजयेत्।
इति दर्शयितुं नास्य पृथङ्न्यासं न्यरूपयत्॥२३७॥
एवं शोधकमन्त्रस्य न्यासे तद्रश्मियोगतः।
पाशजालं विलीयेत तद्ध्यानबलतो गुरोः॥२३८॥
शोध्यतत्त्वे समस्तानां योनीनां तुल्यकालतः।
जननाद्भोगतः कर्मक्षये स्यादपवृक्तता॥२३९॥
Vidyādvayaṁ śiṣyatanau vyāptṛtvenaiva yojayet|
Iti darśayituṁ nāsya pṛthaṅnyāsaṁ nyarūpayat||237||
Evaṁ śodhakamantrasya nyāse tadraśmiyogataḥ|
Pāśajālaṁ vilīyeta taddhyānabalato guroḥ||238||
Śodhyatattve samastānāṁ yonīnāṁ tulyakālataḥ|
Jananādbhogataḥ karmakṣaye syādapavṛktatā||239||

The group of two Vidyā-s --i.e. Parā and Aparā-- (vidyā-dvayam) should be joined (yojayet) to the body of the disciple --i.e. it should be placed on the body of the disciple-- (śiṣya-tanau) as a pervader (vyāptṛtvena eva). In order to show this (iti darśayitum), (Śiva) did not describe (na... nyarūpayat) its --i.e. of this group of two Vidyā-s-- (asya) nyāsa (nyāsam) separately (pṛthak).

Thus (evam), when there is nyāsa (nyāse) of the purifying Mantra (śodhaka-mantrasya), the net of bonds (in the disciple) (pāśa-jālam) is dissolved (vilīyeta) through the union with Its --of the Mantra-- rays (tad-raśmi-yogatas) by means of the force of the meditation of the Guru on that (tad-dhyāna-balatas guroḥ). Through the birth and enjoyment (of the disciple) (jananāt bhogatas), simultaneously --at the same time-- (tulya-kālatas), in all the wombs --expecting "samasteṣu yoniṣu"-- (samastānām yonīnām) within the tattva to be purified (śodhya-tattve), there is (syāt) Liberation (apavṛktatā) once the karma is destroyed (karma-kṣaye)||237-239||

देहैस्तावद्भिरस्याणोश्चित्रं भोक्तुरपि स्फुटम्।
मनोऽनुसन्धिर्नो विश्वसंयोगप्रविभागवत्॥२४०॥
Dehaistāvadbhirasyāṇościtraṁ bhokturapi sphuṭam|
Mano'nusandhirno viśvasaṁyogapravibhāgavat||240||

In the case of this individual soul --lit. in the case of this atom-- (asya aṇoḥ), strangely (citram), although (api) he is the enjoyer (bhoktuḥ) by means of so many bodies (dehaiḥ tāvadbhiḥ), clearly (sphuṭam) there is no (na) mental connection (within him) --i.e. he does not perceive that "I am the same person in a different body now"-- (manas-anusandhiḥ), just as (with) the universal unions and separations (which occur without his perception) (viśva-saṁyoga-pravibhāga-vat)||240||

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 Stanzas 241 to 251

नियत्या मनसो देहमात्रे वृत्तिस्ततः परम्।
नानुसन्धा यतः सैकस्वान्तयुक्ताक्षकल्पिता॥२४१॥
Niyatyā manaso dehamātre vṛttistataḥ param|
Nānusandhā yataḥ saikasvāntayuktākṣakalpitā||241||

Due to Niyati --category 11-- (niyatyā), the activity (vṛttiḥ) of the mind (manasaḥ) (happens) only in the body (deha-mātre) (and) not (na) beyond (param) it (tatas), because (yatas) the connection --but really "anusandhā" is a verb and not a noun on my book; so I am interpreting it here as "anusandhānam"-- (anusandhā... sā) is mentally formed through one organ of sense that is internally linked with its own (mind) --far-fetched Sanskrit here-- (eka-sva-anta-yukta-akṣa-kalpitā)||241||

प्रदेशवृत्ति च ज्ञानमात्मनस्तत्र तत्र तत्।
भोग्यज्ञानं नान्यदेहेष्वनुसन्धानमर्हति॥२४२॥
Pradeśavṛtti ca jñānamātmanastatra tatra tat|
Bhogyajñānaṁ nānyadeheṣvanusandhānamarhati||242||

And (ca) one's own (ātmanaḥ) knowledge --i.e. perception-- (jñānam) has its activity in a place (pradeśa-vṛtti). That (tad) (is) knowledge/perception of the object (bhogya-jñānam) here and there (tatra tatra), (and) does not qualify (na... arhati) (as) the proper connection (anusandhānam) regarding other bodies (anya-deheṣu)||242||

यदा तु मनसस्तस्य देहवृत्तेरपि ध्रुवम्।
योगमन्त्रक्रियादेः स्याद्वैमल्यं तद्विदा तदा॥२४३॥
Yadā tu manasastasya dehavṛtterapi dhruvam|
Yogamantrakriyādeḥ syādvaimalyaṁ tadvidā tadā||243||

But (tu) when (yadā), through Yoga, Mantra-s, rituals, etc. (yoga-mantra-kriyā-ādeḥ), there is (syāt) purity (vaimalyam) in the case of that mind (manasaḥ tasya) —although (api) its activity be certainly relating to the body (deha-vṛtteḥ... dhruvam)—, then (tadā) (there is in it) knowledge of that (tad-vidā)||243||

यथामलं मनो दूरस्थितमप्याशु पश्यति।
तथा प्रत्ययदीक्षायां तत्तद्भुवनदर्शनम्॥२४४॥
जननादिवियुक्तां तु यदा दीक्षां चिकीर्षति।
तदास्मादुद्धरामीति युक्तमूहप्रकल्पनम्॥२४५॥
यदा शोध्यं विना शोद्धृन्यासस्तत्रापि मन्त्रतः।
जननादिक्रमं कुर्यात्तत्त्वसंश्लेषवर्जितम्॥२४६॥
एकाकिशोद्धृन्यासे च जननादिविवर्जने।
तच्छोद्धृसम्पुटं नाम केवलं परिकल्पयेत्॥२४७॥
Yathāmalaṁ mano dūrasthitamapyāśu paśyati|
Tathā pratyayadīkṣāyāṁ tattadbhuvanadarśanam||244||
Jananādiviyuktāṁ tu yadā dīkṣāṁ cikīrṣati|
Tadāsmāduddharāmīti yuktamūhaprakalpanam||245||
Yadā śodhyaṁ vinā śoddhṛnyāsastatrāpi mantrataḥ|
Jananādikramaṁ kuryāttattvasaṁśleṣavarjitam||246||
Ekākiśoddhṛnyāse ca jananādivivarjane|
Tacchoddhṛsampuṭaṁ nāma kevalaṁ parikalpayet||247||

Just as (yathā) a spotless (amalam) mind (manas) quickly (āśu) sees (paśyati) even (api) a remote (object) (dūra-sthitam), so also (tathā) (there is) a vision of the various worlds (tad-tad-bhuvana-darśanam) during pratyayadīkṣā --lit. during initiation with conviction-- (pratyaya-dīkṣāyām). But (tu) when (yadā) (the Guru) desires to perform (cikīrṣati) an initiation (dīkṣām) free from birth, etc. (janana-ādi-viyuktām), then (tadā), (while having the intention that:) "I extract (my disciple) (uddharāmi) from this (tattva) (asmāt... iti)", he performs the appropriate transposition (of the Mantra-s) --lit. "appropriate performance of a transposition"-- (yuktam ūha-prakalpanam). When (yadā) (there is) nyāsa of the purifiers --i.e. of the Mantra-s-- (śoddhṛ-nyāsaḥ) without (vinā) the purified (śodhyam), even (api) in that case (tatra), (the Guru) should perform (kuryāt) the (ritualistic) method of the birth, etc. (janana-ādi-kramam) through the Mantra (mantratas), (but) without union with the tattva-s (tattva-saṁśleṣa-varjitam). And (ca) when there is nyāsa of only the purifiers --i.e. of the Mantra-s-- (ekāki-śoddhṛ-nyāse) without birth, etc. (janana-ādi-vivarjane), (the Guru) should mentally only formulate (kevalam parikalpayet) the name (of the disciple) (nāma) encapsulated by those purifiers (tad-śoddhṛ-sampuṭam)||244-247||

द्रव्ययोगेन दीक्षायां तिलाज्याक्षततण्डुलम्।
तत्तन्मन्त्रेण जुहुयाज्जन्मयोगवियोगयोः॥२४८॥
Dravyayogena dīkṣāyāṁ tilājyākṣatataṇḍulam|
Tattanmantreṇa juhuyājjanmayogaviyogayoḥ||248||

During the initiation (dīkṣāyām) by means of substances (dravya-yogena), (the Guru) should offer (juhuyāt) sesame seeds, clarified butter, rice and grain (as oblations) (tila-ājya-akṣata-taṇḍulam), accompanied by various Mantra-s --expecting "tattanmantraiḥ"-- (tad-tad-mantreṇa), in (a ritual where there are) union or separation from birth (janma-yoga-viyogayoḥ)||248||

यदा विज्ञानदीक्षां तु कुर्याच्छिष्यं तदा भृशम्।
तन्मन्त्रसञ्जल्पबलात्पश्येदा चाविकल्पकात्॥२४९॥
Yadā vijñānadīkṣāṁ tu kuryācchiṣyaṁ tadā bhṛśam|
Tanmantrasañjalpabalātpaśyedā cāvikalpakāt||249||

But (tu) when (yadā) (the Guru) performs (kuryāt) the initiation of Consciousness (vijñāna-dīkṣām), then (tadā) he should look at (paśyet... ca) the disciple (śiṣyam) intensely (bhṛśam) until (the disciple attains) the state free from vikalpa-s or thoughts (ā... avikalpakāt) by the power of the speech of that Mantra (tad-mantra-sañjalpa-balāt)||249||

विकल्पः किल सञ्जल्पमयो यत्स विमर्शकः।
मन्त्रात्मासौ विमर्शश्च शुद्धोऽपाशवतात्मकः॥२५०॥
नित्यश्चानादिवरदशिवाभेदोपकल्पितः।
तद्योगाद्दैशिकस्यापि विकल्पः शिवतां व्रजेत्॥२५१॥
Vikalpaḥ kila sañjalpamayo yatsa vimarśakaḥ|
Mantrātmāsau vimarśaśca śuddho'pāśavatātmakaḥ||250||
Nityaścānādivaradaśivābhedopakalpitaḥ|
Tadyogāddaiśikasyāpi vikalpaḥ śivatāṁ vrajet||251||

Vikalpa --mental fluctuation-- (vikalpaḥ) certainly consists of speech (sañjalpa-mayaḥ) since (yad) it --viz. vikalpa-- (saḥ) consists of Vimarśa --i.e. Śakti, the Power of Śiva-- (vimarśakaḥ). That --i.e. Vimarśa-- (asau) (is) the (very) Self of the Mantra (mantra-ātmā). And (va) Vimarśa (vimarśaḥ) is pure (śuddhaḥ) (and) does not consist of the state of a paśu --viz. "of a beast", i.e. of a limited being in bondage-- (a-pāśavatā-ātmakaḥ). And (ca) (Vimarśa) is eternal (nityaḥ) (and) assumed as being in unity with Śiva, who is the beginningless Giver of boons (an-ādi-vara-da-śiva-abheda-upakalpitaḥ). By means of That --i.e. of Vimarśa-- (tad-yogāt), the vikalpa (vikalpaḥ) of the spiritual preceptor (daiśikasya) also (api) attains (vrajet) the State of Śiva (śivatām)||250-251||

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 Stanzas 252 to 273

श्रीसारशास्त्रे तदिदं परमेशेन भाषितम्।
अर्थस्य प्रतिपत्तिर्या ग्राह्यग्राहकरूपिणी॥२५२॥
सा एव मन्त्रशक्तिस्तु वितता मन्त्रसन्ततौ।
परामर्शस्वभावेत्थं मन्त्रशक्तिरुदाहृता॥२५३॥
परामर्शो द्विधा शुद्धाशुद्धत्वान्मन्त्रभेदकः।
उक्तं श्रीपौष्करेऽन्ये च ब्रह्मविष्ण्वादयोऽण्डगाः॥२५४॥
प्राधानिकाः साञ्जनास्ते सात्त्वराजसतामसाः।
तैरशुद्धपरामर्शात्तन्मयीभावितो गुरुः॥२५५॥
वैष्णवादिः पशुः प्रोक्तो न योग्यः पतिशासने।
ये मन्त्राः शुद्धमार्गस्थाः शिवभट्टारकादयः॥२५६॥
श्रीमन्मतङ्गादिदृशा तन्मयो हि गुरुः शिवः।
ननु स्वतन्त्रसञ्जल्पयोगादस्तु विमर्शिता॥२५७॥
प्राक्कुतः स विमर्शाच्चेत्कुतः सोऽपि निरूपणे।
आद्यस्तथाविकल्पत्वप्रदः स्यादुपदेष्टृतः॥२५८॥
यः सङ्क्रान्तोऽभिजल्पः स्यात्तस्याप्यन्योपदेष्टृतः।
पूर्वपूर्वक्रमादित्थं य एवादिगुरोः पुरा॥२५९॥
सञ्जल्पो ह्यभिसङ्क्रान्तः सोऽद्याप्यस्तीति गृह्यताम्।
यस्तथाविधसञ्जल्पबलात्कोऽपि स्वतन्त्रकः॥२६०॥
विमर्शः कल्प्यते सोऽपि तदात्मैव सुनिश्चितः।
घटः कुम्भ इतीत्थं वा यदि भेदो निरूप्यते॥२६१॥
सोऽप्यन्यकल्पनादायी ह्यनादृत्यः प्रयत्नतः।
पणायते करोतीति विकल्पस्योचितौ स्फुटम्॥२६२॥
करपाण्यभिजल्पौ तौ सङ्कीर्येतां कथं किल।
शब्दाच्छब्दान्तरे तेन व्युत्पत्तिर्व्यवधानतः॥२६३॥
व्यवहारात्तु सा साक्षाच्चित्रोपाख्याविमर्शिनी।
तद्विमर्शोदयः प्राच्यस्वविमर्शमयः स्फुरेत्॥२६४॥
यावद्बालस्य संवित्तिरकृत्रिमविमर्शने।
तेन तन्मन्त्रशब्दार्थविशेषोत्थं विकल्पनम्॥२६५॥
शब्दान्तरोत्थाद्भेदेन पश्यता मन्त्र आदृतः।
यच्चापि बीजपिण्डादेरुक्तं प्राग्बोधरूपकम्॥२६६॥
तत्तस्यैव कुतोऽन्यस्य तत्कस्मादन्यकल्पना।
एतदर्थं गुरोर्यत्नाल्लक्षणे तत्र तत्र तत्॥२६७॥
लक्षणं कथितं ह्येष मन्त्रतन्त्रविशारदः।
तेन मन्त्रार्थसम्बोधे मन्त्रवार्तिकमादरात्॥२६८॥
ऊहापोहप्रयोगं वा सर्वथा गुरुराचरेत्।
मन्त्रार्थविदभावे तु सर्वथा मन्त्रतन्मयम्॥२६९॥
गुरुं कुर्यात्तदभ्यासात्तत्सङ्कल्पमयो ह्यसौ।
तत्समानाभिसञ्जल्पो यदा मन्त्रार्थभावनात्॥२७०॥
गुरोर्भवेत्तदा सर्वसाम्ये को भेद उच्यताम्।
अंशेनाप्यथ वैषम्ये न ततोऽर्थक्रिया हि सा॥२७१॥
गोमयात्कीटतः कीट इत्येवं न्यायतो यदा।
सञ्जल्पान्तरतोऽप्यर्थक्रियां तामेव पश्यति॥२७२॥
तदैष सत्यसञ्जल्पः शिव एवेति कथ्यते।
स यद्वक्ति तदेव स्यान्मन्त्रो भोगापवर्गदः॥२७३॥
Śrīsāraśāstre tadidaṁ parameśena bhāṣitam|
Arthasya pratipattiryā grāhyagrāhakarūpiṇī||252||
Sā eva mantraśaktistu vitatā mantrasantatau|
Parāmarśasvabhāvetthaṁ mantraśaktirudāhṛtā||253||
Parāmarśo dvidhā śuddhāśuddhatvānmantrabhedakaḥ|
Uktaṁ śrīpauṣkare'nye ca brahmaviṣṇvādayo'ṇḍagāḥ||254||
Prādhānikāḥ sāñjanāste sāttvarājasatāmasāḥ|
Tairaśuddhaparāmarśāttanmayībhāvito guruḥ||255||
Vaiṣṇavādiḥ paśuḥ prokto na yogyaḥ patiśāsane|
Ye mantrāḥ śuddhamārgasthāḥ śivabhaṭṭārakādayaḥ||256||
Śrīmanmataṅgādidṛśā tanmayo hi guruḥ śivaḥ|
Nanu svatantrasañjalpayogādastu vimarśitā||257||
Prākkutaḥ sa vimarśāccetkutaḥ so'pi nirūpaṇe|
Ādyastathāvikalpatvapradaḥ syādupadeṣṭṛtaḥ||258||
Yaḥ saṅkrānto'bhijalpaḥ syāttasyāpyanyopadeṣṭṛtaḥ|
Pūrvapūrvakramāditthaṁ ya evādiguroḥ purā||259||
Sañjalpo hyabhisaṅkrāntaḥ so'dyāpyastīti gṛhyatām|
Yastathāvidhasañjalpabalātko'pi svatantrakaḥ||260||
Vimarśaḥ kalpyate so'pi tadātmaiva suniścitaḥ|
Ghaṭaḥ kumbha itītthaṁ vā yadi bhedo nirūpyate||261||
So'pyanyakalpanādāyī hyanādṛtyaḥ prayatnataḥ|
Paṇāyate karotīti vikalpasyocitau sphuṭam||262||
Karapāṇyabhijalpau tau saṅkīryetāṁ kathaṁ kila|
Śabdācchabdāntare tena vyutpattirvyavadhānataḥ||263||
Vyavahārāttu sā sākṣāccitropākhyāvimarśinī|
Tadvimarśodayaḥ prācyasvavimarśamayaḥ sphuret||264||
Yāvadbālasya saṁvittirakṛtrimavimarśane|
Tena tanmantraśabdārthaviśeṣotthaṁ vikalpanam||265||
Śabdāntarotthādbhedena paśyatā mantra ādṛtaḥ|
Yaccāpi bījapiṇḍāderuktaṁ prāgbodharūpakam||266||
Tattasyaiva kuto'nyasya tatkasmādanyakalpanā|
Etadarthaṁ guroryatnāllakṣaṇe tatra tatra tat||267||
Lakṣaṇaṁ kathitaṁ hyeṣa mantratantraviśāradaḥ|
Tena mantrārthasambodhe mantravārtikamādarāt||268||
Ūhāpohaprayogaṁ vā sarvathā gururācaret|
Mantrārthavidabhāve tu sarvathā mantratanmayam||269||
Guruṁ kuryāttadabhyāsāttatsaṅkalpamayo hyasau|
Tatsamānābhisañjalpo yadā mantrārthabhāvanāt||270||
Gurorbhavettadā sarvasāmye ko bheda ucyatām|
Aṁśenāpyatha vaiṣamye na tato'rthakriyā hi sā||271||
Gomayātkīṭataḥ kīṭa ityevaṁ nyāyato yadā|
Sañjalpāntarato'pyarthakriyāṁ tāmeva paśyati||272||
Tadaiṣa satyasañjalpaḥ śiva eveti kathyate|
Sa yadvakti tadeva syānmantro bhogāpavargadaḥ||273||

That very thing (tad idam) has been said (bhāṣitam) by the Supreme Lord (parama-īśena) in the venerable Sāraśāstra (śrī-sāra-śāstre): "The perception itself (pratipattiḥ... sā eva) of an object --i.e. of a positive entity-- (arthasya), which --i.e. the perception-- (yā) is of the nature of knowable and knower (grāhya-grāhaka-rūpiṇī), (is) indeed (tu) the power of the Mantra (mantra-śaktiḥ) that is disseminated (vitatā) in the continuous series of Mantra-s (mantra-santatu)".

In this way (ittham), the power of the Mantra (mantra-śaktiḥ) is said (udāhṛtā) to have the nature of Parāmarśa --i.e. "of Consciousness", though this translation into English is limited, hence I am keeping the word in Sanskrit-- (parāmarśa-svabhāvā). Parāmarśa (parāmarśaḥ) is of two sorts (dvidhā), (and) divides/splits the Mantra-s (mantra-bhedakaḥ) since It is pure and impure (śuddha-aśuddhatvāt).

It has been said (uktam) in venerable Pauṣkara (śrī-pauṣkare) that those (te) other (anye ca) sattvic, rajasic and tamasic (Mantra-s) (sāttva-rājasa-tāmasāḥ) having impurities (sa-añjanāḥ) relate to Brahmā, Viṣṇu, etc. (brahma-viṣṇu-ādayaḥ), reside in the (Brahmā's) Egg (aṇḍa-gāḥ) (and) are derived from Prakṛti (prādhānikāḥ). A Vaiṣṇava, etc. (vaiṣṇava-ādiḥ) Guru (guruḥ), inspired by the identification with those (Mantra-s) (tad-mayī-bhāvitaḥ), is said to be (proktaḥ) a paśu --lit. "a beast", i.e. a person in bondage like an animal-- (paśuḥ) who is not fit (na yogyaḥ) with reference to the system of the Lord --i.e. with regard to the Śaiva discipline-- (pati-śāsane) since, because of them --viz. due to those inferior Mantra-s--, (his) judgment is impure (taiḥ aśuddha-parāmarśāt). According to the viewpoint of venerable Mataṅgatantra, etc. (śrīmat-mataṅga-ādi-dṛśā), the Mantra-s (mantrāḥ) that (ye) remain on the pure path (śuddha-mārga-sthāḥ) (are) those who pertain to worshipful Śiva, etc. (śiva-bhaṭṭāraka-ādayaḥ). (Therefore,) a Guru (guruḥ) who is identified with them (tad-mayaḥ) (is) undoubtedly (hi) Śiva (śivaḥ).

An objection or doubt (nanu): "Let the State of Vimarśa --i.e. Śakti as 'Aham', viz. 'I am'-- (in vikalpa --mental fluctuation--) be (astu vimarśitā) due to (its) association with the free speech (svatantra-sañjalpa-yogāt)! (This is the objection:) Whence (kutas) (does this association come) at first/previously (prāk)? If (ced) it (saḥ) (comes) from Vimarśa (vimarśāt), whence (kutas) (does) it (come) (saḥ) as well (api)?". Under investigation (now) (nirūpaṇe): The primordial (Vimarśa) (ādyaḥ), which bestows that kind of vikalpa-s (tathā-vikalpatva-pradaḥ) is (coming) (syāt) from the Guru --when he teaches-- (upadeṣṭṛtaḥ). (That Vimarśa) that (yaḥ) is transferred (saṅkrāntaḥ) is (syāt) speech (abhijalpaḥ). (And) even (api) his (speech) (tasya) (comes) from another Guru (anya-upadeṣṭṛtaḥ).

The first (purā) speech (sañjalpaḥ hi... saḥ) of the first Guru (ādi-guroḥ) which (yaḥ eva) has been transferred (abhisaṅkrāntaḥ) in that way (ittham) from the succession of each previous (Guru) (pūrva-pūrva-kramāt) exists (asti) even (api) today (adya). So (iti), let it be accepted (gṛhyatām)!

Whatever (yaḥ... kaḥ api) Free (svatantrakaḥ) Vimarśa --lit. "Awareness", i.e. the Power of the Lord to know that He exists-- (vimarśaḥ) is conceived (kalpyate) by the power of such speech (tathāvidha-sañjalpa-balāt), It --i.e. Vimarśa-- (saḥ) also has, definitively, that nature (api tad-ātmā eva suniścitaḥ).

Or if (vā yadi), "A pot (ghaṭaḥ) (is) a pitcher (kumbhaḥ iti)", a difference (bhedaḥ) is in this way described (ittham... nirūpyate). It --viz. this difference-- (saḥ) yields another mental fluctuation (anya-kalpanā-dāyī hi)... (this kind of reasoning) is not particularly respected (anādṛtyaḥ prayatnatas). Those two (tau) words --lit. discourses-- "kara" and "pāṇi" --both terms mean "hand"-- (kara-pāṇi-abhijalpau) (are) evidently (sphuṭam) suitable (ucitau) (expressions) of the vikalpa --thought-- (vikalpasya) "(The hand) does (karoti) (something and) wins at play (paṇāyate... iti)". (In that case,) how (katham kila) could they both be mixed up --expecting maybe "saṅkīryeyātām" for this Optative 3^rd P dual (Passive Voice) of "saṅkṝ" (to mix up)-- (saṅkīryetām)?

For that reason (tena), from a word (śabdāt), the understanding (of its meaning) --also "etymology"-- (vyutpattiḥ) by taking another word as a reference (śabda-antare) (occurs) indirectly (vyavadhānatas). But (tu), through common usage (vyavahārāt), it --i.e. such understanding of the meaning-- (sā), while examining the multiple observable variety (of terms) (citra-upākhyā-vimarśinī), (is) direct (sākṣāt).

The emergence of that Vimarśa (tad-vimarśa-udayaḥ) shines forth (sphuret) as consisting of one's own preceding Vimarśa (prācya-sva-vimarśa-mayaḥ). (This happens always so,) inasmuch as (yāvat) (even) the consciousness (saṁvittiḥ) of a kid (bālasya) (is rooted) in (this) unartificial Awareness (akṛtrima-vimarśane).

Therefore (tena), (since) the vikalpa --mental fluctuation-- (vikalpanam) arising from special words and meanings of those Mantra-s (tad-mantra-śabda-artha-viśeṣa-uttham) is different (bhedena) from (the vikalpa) arising from other words (śabda-antara-utthāt), the Mantra (mantraḥ) has been honored (ādṛtaḥ) by the One Who Sees --i.e. by Śiva-- (paśyatā). On the other hand (ca api), that (tad) form of the Consciousness (prāk-bodha-rūpakam) of bījamantra-s, piṇḍamantra-s, etc. (bīja-piṇḍa-ādeḥ), which (yad) has been mentioned (uktam) before (prāk), belongs to that only --"that" is "Mantra" according to Jayaratha, but it might also be "That", i.e. "Śiva"-- (tasya eva). (Consequently,) how (kutas) (could) It --viz. the form of the Consciousness-- (tad) belong to another (anyasya)? Whence (kasmāt) (might there be) another mental fluctuation --another possible translation would be "(might there be) a mental fluctuation (being derived) from another (thing)", a little far-fetched translation, but it is also feasible-- (anya-kalpanā)?

This (etad) (is) the reason (artham) (why) that (tad) characteristic (lakṣaṇam) is diligently mentioned (yatnāt... kathitam) here and there (tatra tatra) (in the scriptures) with reference to the characteristic(s) (lakṣaṇe) of the Guru (guroḥ): (That) "he (eṣaḥ) is conversant with Tantra and Mantra (mantra-tantra-viśāradaḥ)".

On that account (tena), for the awakening (of the disciple) with regard to the meaning of the Mantra (mantra-artha-sambodhe), the Guru (guruḥ) should, with respect and in every way, use (ādarāt... sarvathā... ācaret) the explanation of the Mantra-s --expecting "vārttikam"-- (mantra-vārtikam) or (vā) the application of transposition and removal (ūha-apoha-prayogam).

But (tu), in the absence of a knower of the meaning of the Mantra-s (mantra-artha-vit-abhāve) in every way (sarvathā), (the disciple) should consider (kuryāt) someone who is identical with the Mantra (mantra-tad-mayam) to be Guru (gurum).

Through the practice of that --i.e. of the Mantra-- (tad-abhyāsāt), he --such a Guru-- (asau) is identified with its purpose or definite intention (tad-saṅkalpa-mayaḥ) indeed (hi).

When (yadā) the speech of the Guru becomes equal to that --to the Mantra-- (tad-samāna-abhisañjalpaḥ... guroḥ bhavet) through the contemplation of the meaning of the Mantra (mantra-artha-bhāvanāt), then (tadā), if there is equality in everything (sarva-sāmye), let it be said (ucyatām) - what (kaḥ) difference (bhedaḥ) (could there exist between them)?

Now (atha), if there is inequality (vaiṣamye) even (api) by a (small) portion (aṁśena), the causal efficiency (artha-kriyā hi sā) (coming) from that --i.e. from the sañjalpa or speech of the Guru-- (tatas) is not (the same as that coming from the Mantra) (na).

When (yadā), thus (evam), based on the popular maxim (nyāyatas) that (iti) a worm (kīṭaḥ) (coming) from (another) worm (kīṭatas) (equals a worm coming) from cow dung (gomayāt), (someone) sees (paśyati) that causal efficiency (artha-kriyām tām eva) even (api) within (his own) speech (sañjalpa-antaratas), then (tadā) he (asau), being (a Guru) whose speech is true (satya-sañjalpaḥ), is declared to be (kathyate) "Śiva Himself" (śivaḥ eva iti) --Abhinavagupta did not write in very clear Sanskrit; e.g. the meaning of "antaratas" is very ambiguous--.

That (tad) which (yad) he (saḥ) speaks (vakti) is (syāt) a Mantra (mantraḥ) granting worldly enjoyment and Liberation (bhoga-apavarga-daḥ)||252-273||

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 Stanzas 274 to 284

नैषोऽभिनवगुप्तस्य पक्षो मन्त्रार्पितात्मनः।
योऽर्थक्रियामाह भिन्नां कीटयोरपि तादृशोः॥२७४॥
Naiṣo'bhinavaguptasya pakṣo mantrārpitātmanaḥ|
Yo'rthakriyāmāha bhinnāṁ kīṭayorapi tādṛśoḥ||274||

This (eṣaḥ) is not (na) the opinion (pakṣaḥ) of Abhinavagupta (abhinavaguptasya) —whose Self has been cast into/offered to the Mantra --if it is "ārpita" instead of "arpita", the translation might be "whose Self is dependent on the Mantra"; really, Abhinavagupta might have been much clearer-- (mantra-arpita-ātmanaḥ)—, who (yaḥ) said (āha) that the causal efficiency (artha-kriyām) of such two worms (kīṭayoḥ api tādṛśoḥ) is different (bhinnām)||274||

मन्त्रार्पितमनाः किञ्चिद्वदन्यत्तु विषं हरेत्।
तन्मन्त्र एव शब्दः स परं तत्र घटादिवत्॥२७५॥
कान्तासम्भोगसञ्जल्पसुन्दरः कामुकः सदा।
तत्संस्कृतोऽप्यन्यदेष कुर्वन्स्वात्मनि तृप्यति॥२७६॥
तथा तन्मन्त्रसञ्जल्पभावितोऽन्यदपि ब्रुवन्।
अनिच्छुरपि तद्रूपस्तथा कार्यकरो ध्रुवम्॥२७७॥
Mantrārpitamanāḥ kiñcidvadanyattu viṣaṁ haret|
Tanmantra eva śabdaḥ sa paraṁ tatra ghaṭādivat||275||
Kāntāsambhogasañjalpasundaraḥ kāmukaḥ sadā|
Tatsaṁskṛto'pyanyadeṣa kurvansvātmani tṛpyati||276||
Tathā tanmantrasañjalpabhāvito'nyadapi bruvan|
Anicchurapi tadrūpastathā kāryakaro dhruvam||277||

Untranslated yet

Whatever (kiñcid... yad) that someone whose mind has been cast into/offered to the Mantra (mantra-arpita-manāḥ) says (vadan... tu) removes (haret) the poison (viṣam). That (tad) (is) the Mantra Itself (mantraḥ eva).

On the other hand (param), the word (śabdaḥ saḥ) (is) there nothing more than (param tatra) (a common word) as pot, etc. (ghaṭa-ādi-vat).

A lover (kāmukaḥ) —who is beautiful with the speech and the pleasure/sexual union with (his) beloved woman (kāntā-sambhoga-sañjalpa-sundaraḥ)— is also always adorned with that (sadā... tad-saṁskṛtaḥ api), (and) while he does (eṣaḥ kurvan) (some) other (thing) (anyat), he is pleased (tṛpyati) within himself (sva-ātmani). So also (tathā), someone who is purified by/soaked in that speech of the Mantra (tad-mantra-sañjalpa-bhāvitaḥ), even (api) while he is saying (bruvan) (any) other (thing) (anyat), he has the form/nature of that (tad-rūpaḥ) even though (api) he does not desire it (an-icchuḥ). He is efficacious (kārya-karaḥ) in the same way (tathā) indeed (dhruvam)||275-277||

विकल्पयन्नप्येकार्थं यतोऽन्यदपि पश्यति।
विषापहारिमन्त्रादीत्युक्तं श्रीपूर्वशासने॥२७८॥
Vikalpayannapyekārthaṁ yato'nyadapi paśyati|
Viṣāpahārimantrādītyuktaṁ śrīpūrvaśāsane||278||

Because (yatas) even (api) while reflecting (vikalpayan) upon one thing (eka-artham), he also sees (api paśyati) another (thing) (anyat).

It has been declared (uktam) in the venerable Pūrvaśāsana --i.e. in Mālinīvijayottaratantra 18.81-- (śrī-pūrvaśāsane): "(Equipped with --sannaddhaḥ--) the Mantra that removes poison, etc. (viṣa-apahāri-mantra-ādi iti)"||278||

यदि वा विषनाशेऽपि हेतुभेदाद्विचित्रता।
धात्वाप्यायादिकानन्तकार्यभेदा भविष्यति॥२७९॥
Yadi vā viṣanāśe'pi hetubhedādvicitratā|
Dhātvāpyāyādikānantakāryabhedā bhaviṣyati||279||

Or if (yadi vā), even (api) when the poison is eliminated (viṣa-nāśe), due to a variety of causes (hetu-bhedāt), there will be (bhaviṣyati) a diversity (vicitratā) of never-ending different effects (such as) nourishment of the dhātu-s --viz. generally the word "dhātu" refers to 7 essential fluids or secretions: Chyle, blood, flesh, fat, bone, marrow, semen--, etc. (dhātu-āpyāya-ādika-ananta-kārya-bhedā)||279||

तदेवं मन्त्रसञ्जल्पविकल्पाभ्यासयोगतः।
भाव्यवस्तुस्फुटीभावः सञ्जल्पह्रासयोगतः॥२८०॥
वस्त्वेव भावयत्येष न सञ्जल्पमिमं पुनः।
गृह्णाति भासनोपायं भाते तत्र तु तेन किम्॥२८१॥
एवं सञ्जल्पनिर्ह्रासे सुपरिस्फुटतात्मकम्।
अकृत्रिमविमर्शात्म स्फुरेद्वस्त्वविकल्पकम्॥२८२॥
निर्विकल्पा च सा संविद्यद्यथा पश्यति स्फुटम्।
तत्तथैव तथात्मत्वाद्वस्तुनोऽपि बहिःस्थितेः॥२८३॥
विशेषतस्त्वमायीयशिवताभेदशालिनः।
मोक्षेऽभ्युपायः सञ्जल्पो बन्धमोक्षौ ततः किल॥२८४॥
Tadevaṁ mantrasañjalpavikalpābhyāsayogataḥ|
Bhāvyavastusphuṭībhāvaḥ sañjalpahrāsayogataḥ||280||
Vastveva bhāvayatyeṣa na sañjalpamimaṁ punaḥ|
Gṛhṇāti bhāsanopāyaṁ bhāte tatra tu tena kim||281||
Evaṁ sañjalpanirhrāse suparisphuṭatātmakam|
Akṛtrimavimarśātma sphuredvastvavikalpakam||282||
Nirvikalpā ca sā saṁvidyadyathā paśyati sphuṭam|
Tattathaiva tathātmatvādvastuno'pi bahiḥsthiteḥ||283||
Viśeṣatastvamāyīyaśivatābhedaśālinaḥ|
Mokṣe'bhyupāyaḥ sañjalpo bandhamokṣau tataḥ kila||284||

Therefore (tad), thus (evam), through the practice of thought and speech of the Mantra (mantra-sañjalpa-vikalpa-abhyāsa-yogatas), the clarity of the object of contemplation --lit. to be perceived, etc.-- (bhāvya-vastu-sphuṭībhāvaḥ) (increases) by means of a diminution of the speech (sañjalpa-hrāsa-yogatas).

On the other hand (punar), he (eṣaḥ) contemplates (bhāvayati) a positive entity --i.e. an entity that exists-- (vastu eva). (He) does not (contemplate) (na) (only) this (imam) (mental) speech (sañjalpam). He accepts (gṛhṇāti) (this mental speech) as a means for the manifestation (of the Highest Reality) (bhāsana-upāyam). When (this Highest Reality) becomes manifest (bhāte), what is the use of that --viz. of mental speech-- (tena kim) there (tatra)? --Abhinavagupta might have been much clearer here--

Thus (evam), when the (mental) speech diminishes (sañjalpanirhrāse), the positive entity (vastu) flashes forth (sphuret) as the totally evident (su-parisphuṭatā-ātmakam) (and) thoughtless (avikalpakam) Unartificial Consciousness (akṛtrima-vimarśa-ātma).

And (ca) what (yad) Consciousness (sā saṁvid) devoid of vikalpa-s or thoughts (nis-vikalpā) clearly (sphuṭam) sees (paśyati) as it is (yathā), that (tad) (is) so (tathā eva) because such is the nature (tathā-ātmatvāt) of even the external positive entity (vastunas api bahis-sthiteḥ).

In the case of the (Guru) who is full of non-dualism regarding the State of Śiva which is free from Māyā (amāyīya-śivatā-abheda-śālinaḥ), the means (abhyupāyaḥ) with reference to Liberation (mokṣe) (is) especially (viśeṣatas tu) (his) speech (sañjalpaḥ). Both bondage and Liberation (bandha-mokṣau) are certainly due to that (tatas kila)||280-284||

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 Stanzas 285 to 301

विकल्पेऽपि गुरोः सम्यगभिन्नशिवताजुषः।
अविकल्पकपर्यन्तपरीक्षा नोपयुज्यते॥२८५॥
Vikalpe'pi guroḥ samyagabhinnaśivatājuṣaḥ|
Avikalpakaparyantaparīkṣā nopayujyate||285||

The investigation into whether he is ultimately devoid of vikalpa-s --i.e. from thoughts-- (avikalpaka-paryanta-parīkṣā) is not to be applied/is not fit or proper (na upayujyate) in the case of the Guru who has the totally uninterrupted State of Śiva (guroḥ samyak abhinna-śivatā-juṣaḥ) although (api) (he is involved) in vikalpa or thought (vikalpe)||285||

तद्विमर्शस्वभावा हि सा वाच्या मन्त्रदेवता।
महासंवित्समासन्नेत्युक्तं श्रीगमशासने॥२८६॥
Tadvimarśasvabhāvā hi sā vācyā mantradevatā|
Mahāsaṁvitsamāsannetyuktaṁ śrīgamaśāsane||286||

It has been said (uktam) in venerable Gamaśāsana (śrī-gama-śāsane): "The deity of Mantra (sā... mantra-devatā) who is designated (by the Mantra Itself) (vācyā) (is) one whose nature is that Vimarsa (tad-vimarśa-svabhāvā) (and) who is near the Great Consciousness (mahā-saṁvid-samāsannā iti)"||286||

निकटस्था यथा राज्ञामन्येषां साधयन्त्यलम्।
सिद्धिं राजोपगां शीघ्रमेवं मन्त्रादयः पराम्॥२८७॥
Nikaṭasthā yathā rājñāmanyeṣāṁ sādhayantyalam|
Siddhiṁ rājopagāṁ śīghramevaṁ mantrādayaḥ parām||287||

Just as (yathā) those who are near (nikaṭa-sthā) kings (rājñām) are quickly able (alam... śīghram) to attain (sādhayanti) for others (anyeṣām) a royal accomplishment (siddhim rāja-upagām), so also (evam) Mantra-s, etc. (mantra-ādayaḥ) (grant) the Supreme (Accomplishment) (parām)||287||

उक्ताभिप्रायगर्भं तदुक्तं श्रीमालिनीमते।
मन्त्राणां लक्षणं कस्मादित्युक्ते मुनिभिः किल॥२८८॥
Uktābhiprāyagarbhaṁ taduktaṁ śrīmālinīmate|
Mantrāṇāṁ lakṣaṇaṁ kasmādityukte munibhiḥ kila||288||

That (tad) which has been said (uktam) in venerable Mālinīmata (śrī-mālinīmate) contains the (same) meaning/sense as that which has been said (right here) (ukta-abhiprāya-garbham). (This is similar to the situation) where (these) words (ukte) (were uttered) by the sages (munibhiḥ) indeed (kila): "Why (kasmāt) (to speak about) the characteristic (lakṣaṇam) of the Mantra-s (mantrāṇām) (if the main topic is Yoga)?"||288||

योगमेकत्वमिच्छन्ति वस्तुनोऽन्येन वस्तुना।
यद्वस्तु ज्ञेयमित्युक्तं हेयत्वादिप्रसिद्धये॥२८९॥
तत्प्रसिद्ध्यै शिवेनोक्तं ज्ञानं यदुपवर्णितम्।
सबीजयोगसंसिद्ध्यै मन्त्रलक्षणमप्यलम्॥२९०॥
न चाधिकारिता दीक्षां विना योगेऽस्ति शाङ्करे।
क्रियाज्ञानविभेदेन सा च द्वेधा निगद्यते॥२९१॥
द्विविधा सा प्रकर्तव्या तेन चैतदुदाहृतम्।
नच योगाधिकारित्वमेकमेवानया भवेत्॥२९२॥
अपि मन्त्राधिकारित्वं मुक्तिश्च शिवदीक्षया।
अनेनैतदपि प्रोक्तं योगी तत्त्वैक्यसिद्धये॥२९३॥
मन्त्रमेवाश्रयेन्मूलं निर्विकल्पान्तमादृतः।
मन्त्राभ्यासेन भोगं वा मोक्षं वापि प्रसाधयन्॥२९४॥
तत्राधिकारितालब्ध्यै दीक्षां गृह्णीत दैशिकात्।
तेन मन्त्रज्ञानयोगबलात्तत्तत्प्रसाधयेत्॥२९५॥
यत्स्यादस्यान्यतत्त्वेऽपि युक्तस्य गुरुणा शिशोः।
दीक्षा ह्यस्योपयुज्येत संस्क्रियायां स संस्कृतः॥२९६॥
स्वबलेनैव भोगं वा मोक्षं वा लभते बुधः।
तेन विज्ञानयोगादिबली प्राक्समयी भवन्॥२९७॥
पुत्रको वा न तावान्स्यादपितु स्वबलोचितः।
यस्तु विज्ञानयोगादिवन्ध्यः सोऽन्धो यथा पथि॥२९८॥
दैशिकायत्त एव स्याद्भोगे मुक्तौ च सर्वथा।
दीक्षा च केवला ज्ञानं विनापि निजमान्तरम्॥२९९॥
मोचिकैवेति कथितं युक्त्या चागमतः पुरा।
यस्तु दीक्षाकृतामेवापेक्ष्य योजनिकां शिशुः॥३००॥
स्फुटीभूत्यै तदुचितं ज्ञानं योगमथाश्रितः।
सोऽपि यत्रैव युक्तः स्यात्तन्मयत्वं प्रपद्यते॥३०१॥
Yogamekatvamicchanti vastuno'nyena vastunā|
Yadvastu jñeyamityuktaṁ heyatvādiprasiddhaye||289||
Tatprasiddhyai śivenoktaṁ jñānaṁ yadupavarṇitam|
Sabījayogasaṁsiddhyai mantralakṣaṇamapyalam||290||
Na cādhikāritā dīkṣāṁ vinā yoge'sti śāṅkare|
Kriyājñānavibhedena sā ca dvedhā nigadyate||291||
Dvividhā sā prakartavyā tena caitadudāhṛtam|
Na ca yogādhikāritvamekamevānayā bhavet||292||
Api mantrādhikāritvaṁ muktiśca śivadīkṣayā|
Anenaitadapi proktaṁ yogī tattvaikyasiddhaye||293||
Mantramevāśrayenmūlaṁ nirvikalpāntamādṛtaḥ|
Mantrābhyāsena bhogaṁ vā mokṣaṁ vāpi prasādhayan||294||
Tatrādhikāritālabdhyai dīkṣāṁ gṛhṇīta daiśikāt|
Tena mantrajñānayogabalāttattatprasādhayet||295||
Yatsyādasyānyatattve'pi yuktasya guruṇā śiśoḥ|
Dīkṣā hyasyopayujyeta saṁskriyāyāṁ sa saṁskṛtaḥ||296||
Svabalenaiva bhogaṁ vā mokṣaṁ vā labhate budhaḥ|
Tena vijñānayogādibalī prāksamayī bhavan||297||
Putrako vā na tāvānsyādapitu svabalocitaḥ|
Yastu vijñānayogādivandhyaḥ so'ndho yathā pathi||298||
Daiśikāyatta eva syādbhoge muktau ca sarvathā|
Dīkṣā ca kevalā jñānaṁ vināpi nijamāntaram||299||
Mocikaiveti kathitaṁ yuktyā cāgamataḥ purā|
Yastu dīkṣākṛtāmevāpekṣya yojanikāṁ śiśuḥ||300||
Sphuṭībhūtyai taducitaṁ jñānaṁ yogamathāśritaḥ|
So'pi yatraiva yuktaḥ syāttanmayatvaṁ prapadyate||301||

(The sages) maintain --also "proclaim"-- (icchanti) that Yoga (yogam) is unity (ekatvam) of one thing (vastunaḥ) with another thing (anyena vastunā). (The second) thing (vastu) (is) what (yad) is said to be (uktam) "the jñeya" --or "that which is to be known"-- (jñeyam iti) in order for (a person) to be successful (in achieving) avoidance, etc. --i.e. in being able to avoid what is to be avoided-- (heyatva-ādi-prasiddhaye). --Abhinavagupta omitted Mālinīvijayottaratantra 4.5a, reading "Dvirūpamapi tajjñānaṁ vinā jñātuṁ na śakyate|", whose translation is "The double (reality) --i.e. upādeya (what is acceptable) and heya (what is rejectable)-- cannot be perceived without knowledge about that --about Yoga"; now yes, the rest of the stanza will be understandable for the reader--. (Now, continuing with Mālinīvijayottaratantra 4.5b:) For (a person) to succeed in that --in perceiving that double reality-- (tad-prasiddhyai), the knowledge (jñānam) which (yad) was minutely described (in that manner) (upavarṇitam) has been mentioned (uktam) by Śiva (śivena). For the complete attainment of the Yoga with seed (sa-bīja-yoga-saṁsiddhyai), (to know) about the characteristic(s) of the Mantra-s (mantra-lakṣaṇam) (is) enough --though it should be "(is) not enough", because you also need initiation-- (api alam). Without (vinā) initiation (dīkṣām) there is no (na ca... asti) qualification (adhikāritā) in the Yoga of Śaṅkara --i.e. of Śiva-- (yoge... śāṅkare). It --viz. initiation-- (sā ca) is said to be (nigadyate) twofold (dvedhā) according to the division of knowledge and action (kriyā-jñana-vibhedena). (And) it --initiation-- (sā), in its two forms (dvividhā), must be performed (prakartavyā). This (etad) is what He declares --there is another possible translation if you consider "tena" to be "for this reason" and not "by Him", OK this is another possibility-- (tena ca... udāhṛtam). Through this initiation by Śiva (anayā... śiva-dīkṣayā) appears (bhavet) not only (na ca... ekam eva) qualification for Yoga (yoga-adhikāritvam) but also (api) authority regarding the Mantra-s (mantra-adhikāritvam) and (ca) Liberation (muktiḥ).

By means of that (statement) (anena), this was also (tad api) expressed (proktam): The diligent yogī (yogī... ādṛtaḥ), in order to attain unity with the (Supreme) Principle (tattva-aikya-siddhaye), should take refuge (āśrayet) in the Root-mantra (mantram... mūlam) till he gets to Nirvikalpasamādhi --the Highest State devoid of thoughts-- --lit. as far as Nirvikalpa-- (nirvikalpa-antam). The one promoting --i.e. the yogī-- (prasādhayan) either worldly enjoyment or Liberation (bhogam vā mokṣam vā api) by the practice of Mantra (mantra-abhyāsena) should (first) receive (gṛhṇīta) initiation (dīkṣām) from a spiritual preceptor (daiśikāt) for getting qualification or authority (adhikāritā-labdhyai) regarding that --regarding the practice of Mantra-- (tatra).

On that account (tena), in the case of this disciple who has been applied by the Guru (asya... yuktasya guruṇā śiśoḥ) to even another tattva (anya-tattve api), he accomplishes (prasādhayet) the various things --lit. "this and that"-- (tad tad) which (yad) there is (syāt) (in such tattva-s) through the power of Mantra, Knowledge and Yoga (mantra-jñāna-yoga-balāt).

Initiation (dīkṣā) is indeed useful (hi... upayujyeta) with regard to the purification (saṁskriyāyām) of this (disciple) (asya). (Nonetheless, when) he (saḥ) is (already) purified (saṁskṛtaḥ), (having transformed himself into a) wise person (budhaḥ), obtains (labhate) worldly enjoyment (bhogam) or (vā... vā) Liberation (mokṣam) by his own strength --i.e. by himself-- (sva-balena eva).

For that reason (tena), the one --i.e. the aforesaid disciple-- who is powerful due to the Yoga of Knowledge, etc. (vijñāna-yoga-ādi-balī), who was previously (prāk... bhavan) one initiated into rules (samayī) or (vā) a spiritual son (putrakaḥ), he is not like this (anymore) (na tāvān syāt), but rather (api tu) he is someone who delights in his own strength --translating "ucita" like "proper, suitable, etc.", other possible translations emerge-- (sva-bala-ucitaḥ).

But (tu), he (saḥ) who (yaḥ) (is) destitute of the Yoga of Knowledge and so on (vijñāna-yoga-ādi-vandhyaḥ), (is) like (yathā) a blind person (andhaḥ) in the (spiritual) path (pathi). Regarding (the attainment of) worldly enjoyment as well as Liberation (bhoge muktau ca), he is (syāt) dependent on the spiritual preceptor (daiśika-āyattaḥ eva) in every way (sarvathā).

Initiation (dīkṣā ca) alone (kevalā), even (api) without (vinā) innate (nijam) inner (āntaram) knowledge (jñānam), (is) 'giver of Liberation' (mocikā eva). This has already been spoken about --i.e. proved-- (iti kathitam) before (purā) by means of reasoning and revealed scripture (yuktyā ca āgamataḥ).

But (tu) with regard to (apekṣya) the process of initiation producing union (with a particular tattva) (dīkṣā-kṛtām eva... yojanikām), the disciple (śiśuḥ) who (yaḥ) now (atha) takes refuge in (āśritaḥ) (both) Yoga (yogam) (and) Knowledge (jñānam) suitable for that --for initiation-- (tad-ucitam) to make it --i.e. initiation-- evident (sphuṭībhūtyai), becomes absorbed (saḥ api... yuktaḥ syāt) in that, (in the tattva where his Guru placed him) --lit. in which-- (yatra eva) (and) attains (prapadyate) identification with it --viz. with that tattva-- (tad-mayatvam)||289-301||

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 Stanzas 302 to 311

गुरुदीक्षामन्त्रशास्त्राधीनसर्वस्थितिस्ततः।
दुष्टानामेव सर्वेषां भूतभव्यभविष्यताम्॥३०२॥
कर्मणां शोधनं कार्यं बुभुक्षोर्न शुभात्मनाम्।
यः पुनर्लौकिकं भोगं राज्यस्वर्गादिकं शिशुः॥३०३॥
त्यक्त्वा लोकोत्तरं भोगमीप्सुस्तस्य शुभेष्वपि।
तत्र द्रव्यमयीं दीक्षां कुर्वन्नाज्यतिलादिकैः॥३०४॥
कर्मास्य शोधयामीति जुहुयाद्दैशिकोत्तमः।
ज्ञानमय्यां तु दीक्षायां तद्विशुद्ध्यति सन्धितः॥३०५॥
गुरोः स्वसंविद्रूढस्य बलात्तत्प्रक्षयो भवेत्।
यदास्याशुभकर्माणि शुद्धानि स्युस्तदा शुभम्॥३०६॥
स्वतारतम्याश्रयणादध्वमध्ये प्रसूतिदम्।
शुभपाकक्रमोपात्तफलभोगसमाप्तितः॥३०७॥
यत्रैष योजितस्तत्स्थो भाविकर्मक्षये कृते।
भाविनां चाद्यदेहस्थदेहान्तरविभेदिनाम्॥३०८॥
अशुभांशविशुद्धौ स्याद्भोगस्यैवानुपक्षयः।
भुञ्जानस्यास्य सततं भोगान्मायालयान्ततः॥३०९॥
न दुःखफलदं देहाद्यध्वमध्येऽपि किञ्चन।
ततो मायालये भुक्तसमस्तसुखभोगकः॥३१०॥
निष्कले सकले वैति लयं योजनिकाबलात्।
इति प्रमेयं कथितं दीक्षा काले गुरोर्यथा॥३११॥
Gurudīkṣāmantraśāstrādhīnasarvasthitistataḥ|
Duṣṭānāmeva sarveṣāṁ bhūtabhavyabhaviṣyatām||302||
Karmaṇāṁ śodhanaṁ kāryaṁ bubhukṣorna śubhātmanām|
Yaḥ punarlaukikaṁ bhogaṁ rājyasvargādikaṁ śiśuḥ||303||
Tyaktvā lokottaraṁ bhogamīpsustasya śubheṣvapi|
Tatra dravyamayīṁ dīkṣāṁ kurvannājyatilādikaiḥ||304||
Karmāsya śodhayāmīti juhuyāddaiśikottamaḥ|
Jñānamayyāṁ tu dīkṣāyāṁ tadviśuddhyati sandhitaḥ||305||
Guroḥ svasaṁvidrūḍhasya balāttatprakṣayo bhavet|
Yadāsyāśubhakarmāṇi śuddhāni syustadā śubham||306||
Svatāratamyāśrayaṇādadhvamadhye prasūtidam|
Śubhapākakramopāttaphalabhogasamāptitaḥ||307||
Yatraiṣa yojitastatstho bhāvikarmakṣaye kṛte|
Bhāvināṁ cādyadehasthadehāntaravibhedinām||308||
Aśubhāṁśaviśuddhau syādbhogasyaivānupakṣayaḥ|
Bhuñjānasyāsya satataṁ bhogānmāyālayāntataḥ||309||
Na duḥkhaphaladaṁ dehādyadhvamadhye'pi kiñcana|
Tato māyālaye bhuktasamastasukhabhogakaḥ||310||
Niṣkale sakale vaiti layaṁ yojanikābalāt|
Iti prameyaṁ kathitaṁ dīkṣā kāle guroryathā||311||

On that account (tatas), the whole state (of the disciple) depends on the Guru, initiation, Mantra-s, and scriptures (guru-dīkṣā-mantra-śāstra-adhīna-sarva-sthitiḥ).

In the case of him who desires worldly enjoyments --i.e. in the case of the sādhaka or adept-- (bubhukṣoḥ), purification (śodhanam) of all of (his) bad past, present and future actions (duṣṭānām eva sarveṣām bhūta-bhavya-bhaviṣyatām... karmaṇām) is to be performed (kāryam), (and) not (na) of the good ones (śubha-ātmanām). However (punar), (there should be purification) with reference to his good (actions) (tasya śubheṣu) as well (api), (in the case of) a disciple (śiśuḥ) who (yaḥ), having abandoned (tyaktvā) worldly (laukikam) enjoyment (bhogam) such as a kingdom, heaven, etc. (rājya-svarga-ādikam), (just) desires (īpsuḥ) extraordinary --lit. being beyond the world, surpassing the world, other-worldly, etc.-- (loka-uttaram) enjoyment (bhogam).

There (tatra), while he performs (kurvan) an initiation (dīkṣām) consisting of substances (dravya-mayīm), the best of the spiritual preceptors (daiśika-uttamaḥ) should offer an oblation (to the fire) (juhuyāt) with clarified butter, sesame seeds, etc. (ājya-tila-ādikaiḥ), (while pronouncing) "I purify (śodhayāmi) his (asya) karma (karma... iti)". During the initiation (dīkṣāyām) consisting of knowledge (jñāna-mayyām tu), that --karma of the disciple-- (tad) becomes perfectly pure (viśuddhyati) through the intention (sandhitas) of the Guru who is established in his own Consciousness (guroḥ sva-saṁvid-rūḍhasya), (and) its --i.e. of karma-- destruction (tad-prakṣayaḥ) occurs (bhavet) forcibly (balāt). When (yadā) his (asya) bad karma-s (aśubha-karmāṇi) are (syuḥ) purified (śuddhāni), then (tadā) the good (karma) (śubham) bears fruit --lit. gives procreation-- (prasūti-dam) in the middle of the path (adhva-madhye) by having recourse to its own gradation (sva-tāratamya-āśrayaṇāt).

Through the end, or conclusion, of the enjoyment of the fruits obtained by the progressive digestion or assimilation of the good (karma-s) (śubha-pāka-krama-upātta-phala-bhoga-samāptitaḥ), when there is the elimination of future karma-s (bhāvi-karma-kṣaye kṛte), he --the disciple-- (eṣaḥ) remains in that (tattva) (tad-sthaḥ) where (yatra) (his Guru) has placed him (yojitaḥ).

And (ca) when there is purification of the bad portion (aśubha-aṁśa-viśuddhau) of the future (karma-s) dividing/separating other bodies which remain in the current body --if this makes sense, I was literal to the bones-- (bhāvinām... adya-deha-stha-deha-antara-vibhedinām), there is no disappearance (syāt... an-upakṣayaḥ) of bhoga or enjoyment --i.e. of the fruits-- (bhogasya eva).

To him who constantly experiences (bhuñjānasya asya satatam) the enjoyments (bhogān) up to the limit (called) the dissolution by Māyā (māyā-laya-antatas), there is nothing (na... kiñcana) giving (him) the fruit of pain (duḥkha-phala-dam) even (api) in the middle of the path or paths (where there are) bodies, etc. (deha-ādi-adhva-madhye).

Afterward (tatas), when Māyā has been dissolved (māyā-laye), the experient of all the pleasure that has been enjoyed (bhukta-samasta-sukha-bhogakaḥ), attains, by force of conjunction, dissolution (eti layam yojanikā-balāt) in (Śiva) without parts or with parts (niṣkale sa-kale vā).

Thus (iti), the topic under discussion (prameyam) has been described (kathitam), namely (yathā) the initiation (dīkṣā) of the Guru (guroḥ) (performed) at the (right) time (kāle)||302-311||

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