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Tantrāloka (Tantraloka): Chapter 17 - stanzas 1 to 122 - Non-dual Shaivism of Kashmir
Prameyaprakriyā
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 122) of the seventeenth chapter (called Prameyaprakriyā).
This work was written by the great Master Abhinavagupta and is a compendium of Tantra in all its facets. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.
This treatise whose name is Tantrāloka is a complete encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.
Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!
Keeping the above in mind, now read Tantrāloka and experience Supreme Delight, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Stanzas 1 to 14
अथ श्रीतन्त्रालोके सप्तदशमाह्निकम्।
Atha śrītantrāloke saptadaśamāhnikam|
Here begins (atha) the seventeenth (saptadaśam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथ भैरवतादात्म्यदायिनीं प्रक्रियां ब्रुवे।
एवं मण्डलकुम्भाग्निशिष्यस्वात्मसु पञ्चसु॥१॥
गृहीत्वा व्याप्तिमैक्येन न्यस्याध्वानं च शिष्यगम्।
कर्ममायाणुमलिनत्रयं बाहौ गले तथा॥२॥
शिखायां च क्षिपेत्सूत्रग्रन्थियोगेन दैशिकः।
तस्यातद्रूपताभानं मलो ग्रन्थिः स कीर्त्यते॥३॥
इतिप्रतीतिदार्ढ्यार्थं बहिर्ग्रन्थ्युपकल्पनम्।
बाहू कर्मास्पदं विष्णुर्मायात्मा गलसंश्रितः॥४॥
अधोवहा शिखाणुत्वं तेनेत्थं कल्पना कृता।
नरशक्तिशिवाख्यस्य त्रयस्य बहुभेदताम्॥५॥
वक्तुं त्रिस्त्रिगुणं सूत्रं ग्रन्थये परिकल्पयेत्।
तेजोजलान्नत्रितयं त्रेधा प्रत्येकमप्यदः॥६॥
श्रुत्यन्ते केऽप्यतः शुक्लकृष्णरक्तं प्रपेदिरे।
ततोऽग्नौ तर्पिताशेषमन्त्रे चिद्व्योममात्रके॥७॥
सामान्यरूपे तत्त्वानां क्रमाच्छुद्धिं समाचरेत्।
तत्र स्वमन्त्रयोगेन धरामावाहयेत्पुरा॥८॥
इष्ट्वा पुष्पादिभिः सर्पिस्तिलाद्यैरथ तर्पयेत्।
तत्तत्त्वव्यापिकां पश्चान्मायातत्त्वाधिदेवताम्॥९॥
मायाशक्तिं स्वमन्त्रेणावाह्याभ्यर्च्य प्रतर्पयेत्।
आवाहने मातृकार्णं मालिन्यर्णं च पूजने॥१०॥
कुर्यादिति गुरुः प्राह स्वरूपाप्यायनद्वयात्।
तारो वर्णोऽथ सम्बुद्धिपदं त्वामित्यतः परम्॥११॥
उत्तमैकयुतं कर्मपदं दीपकमप्यतः।
तुभ्यं नाम चतुर्थ्यन्तं ततोऽप्युचितदीपकम्॥१२॥
इत्यूहमन्त्रयोगेन तत्तत्कर्म प्रवर्तयेत्।
आवाहनानन्तरं हि कर्म सर्वं निगद्यते॥१३॥
आवाहनं च सम्बोधः स्वस्वभावव्यवस्थितेः।
भावस्याहम्मयस्वात्मतादात्म्यावेश्यमानता॥१४॥
Atha bhairavatādātmyadāyinīṁ prakriyāṁ bruve|
Evaṁ maṇḍalakumbhāgniśiṣyasvātmasu pañcasu||1||
Gṛhītvā vyāptimaikyena nyasyādhvānaṁ ca śiṣyagam|
Karmamāyāṇumalinatrayaṁ bāhau gale tathā||2||
Śikhāyāṁ ca kṣipetsūtragranthiyogena daiśikaḥ|
Tasyātadrūpatābhānaṁ malo granthiḥ sa kīrtyate||3||
Itipratītidārḍhyārthaṁ bahirgranthyupakalpanam|
Bāhū karmāspadaṁ viṣṇurmāyātmā galasaṁśritaḥ||4||
Adhovahā śikhāṇutvaṁ tenetthaṁ kalpanā kṛtā|
Naraśaktiśivākhyasya trayasya bahubhedatām||5||
Vaktuṁ tristriguṇaṁ sūtraṁ granthaye parikalpayet|
Tejojalānnatritayaṁ tredhā pratyekamapyadaḥ||6||
Śrutyante ke'pyataḥ śuklakṛṣṇaraktaṁ prapedire|
Tato'gnau tarpitāśeṣamantre cidvyomamātrake||7||
Sāmānyarūpe tattvānāṁ kramācchuddhiṁ samācaret|
Tatra svamantrayogena dharāmāvāhayetpurā||8||
Iṣṭvā puṣpādibhiḥ sarpistilādyairatha tarpayet|
Tattattvavyāpikāṁ paścānmāyātattvādhidevatām||9||
Māyāśaktiṁ svamantreṇāvāhyābhyarcya pratarpayet|
Āvāhane mātṛkārṇaṁ mālinyarṇaṁ ca pūjane||10||
Kuryāditi guruḥ prāha svarūpāpyāyanadvayāt|
Tāro varṇo'tha sambuddhipadaṁ tvāmityataḥ param||11||
Uttamaikayutaṁ karmapadaṁ dīpakamapyataḥ|
Tubhyaṁ nāma caturthyantaṁ tato'pyucitadīpakam||12||
Ityūhamantrayogena tattatkarma pravartayet|
Āvāhanānantaraṁ hi karma sarvaṁ nigadyate||13||
Āvāhanaṁ ca sambodhaḥ svasvabhāvavyavasthiteḥ|
Bhāvasyāhammayasvātmatādātmyāveśyamānatā||14||
Now (atha) I will speak --lit. "I speak", in Presente Tense-- (bruve) about the procedure (prakriyām) that gives identification with Bhairava (bhairava-tādātmya-dāyinīm).
Thus (evam), after perceiving --as the root "grah" has many meanings, the possible translations are many too-- (gṛhītvā) the pervasion (vyāptim) as a unity (aikyena) inside the five (pañcasu) —viz. inside maṇḍala, big pot, fire, disciple and his own Self (maṇḍala-kumbha-agni-śiṣya-sva-ātmasu)—, and (ca) after placing (nyasya) the path (adhvānam) on the disciple (śiṣya-gam), the spiritual preceptor (daiśikaḥ) should cast (kṣipet) the triad of impurities of karma, Māyā and the individual soul --i.e. Kārmamala, Māyīyamala and Āṇavamala-- (karma-māyā-aṇu-malina-trayam) onto the arms (bāhau), throat (gale) and (tathā... ca) śikhā --viz. the flame in the crown of the head-- (śikhāyām), by means of knots in a thread (sūtra-granthi-yogena).
The (Māyā's) impurity (malaḥ... saḥ), which is the manifestation of that (Māyā) in a form that is not the same (as She originally is) (tasya atad-rūpatā-ābhānam), is called (kīrtyate) Knot (granthiḥ). In order to make such a clear perception or apprehension firmer (iti-pratīti-dārḍhya-artham), (there is) a preparation of external knots (bahis-granthi-upakalpanam).
The arms (bāhū) (are) the seat or abode of karma (karma-āspadam). Viṣṇu (viṣṇuḥ), whose nature is Māyā (māyā-ātmā), dwells in the throat (gala-saṁśritaḥ). The śikhā --i.e. the little flame in the crown of the head-- (śikhā), which flows downward (adhas-vahā), (is) the state of aṇu --viz. the atomic self or individual soul-- (aṇutvam). On that account (tena), imagination (kalpanā) is made (kṛtā) this way (ittham) --i.e. on that account, all the knots are imagined in this way--.
In order to express (vaktum) the many varieties (bahu-bhedatām) of the triad called nara, Śakti and Śiva --limited being, Power of God and God Himself-- (nara-śakti-śiva-ākhyasya trayasya), (the Guru) prepares (parikalpayet) the thread (sūtram) for the knot (granthaye) as containing three threefold strands --lit. threads or cords-- (triḥ tri-guṇam).
For this reason (atas), some (ke'pi) admitted --a long time ago-- (prapedire) in Vedānta (śruti-ante) that that (adas), i.e. each of (the components) (pratyekam api) of the triad "fire, water and food" (tejas-jala-anna-tritayam) was triple --of three kinds-- (tredhā): White, black and red (śukla-kṛṣṇa-raktam).
After that (tatas), (the Guru) should progressively perform (kramāt... samācaret) the purification (śuddhim) of the tattva-s --of the 36 categories of the universal manifestation-- (tattvānām) in the generic fire that is only the Ether of Consciousness and in which all the Mantra-s are pleased (agnau tarpita-aśeṣa-mantre cit-vyoma-mātrake... sāmānya-rūpe).
There (tatra), (the Guru) should first invoke (āvāhayet purā) the earth element (dharām) by means of its Mantra (sva-mantra-yogena). (Then,) after sprinkling (iṣṭvā) with flowers, etc. (puṣpādibhiḥ), he should now offer libations (tarpayet) with clarified butter, sesame seeds, etc. (sarpis-tila-ādyaiḥ). Afterward (paścāt), having invoked (āvāhya) (and) praised/worshiped (abhyarcya) the power of Māyā (māyā-śaktim) —that pervades that tattva or category --i.e. the category 36 or earth element-- (tad-tattva-vyāpikām) (and) is the presiding deity of the Māyā category --i.e. tattva 6-- (māyā-tattva-adhidevatām)— with her own Mantra (sva-mantreṇa), he should offer libations (pratarpayet).
The Guru --apparently, Abhinavagupta would be referring to his main Guru called Śambhunātha-- (guruḥ) expressed (prāha) that (iti), during the invocation (āvāhane), he should pronounce (kuryāt) a letter of the Mātṛkā (arrangement of the Sanskrit alphabet) (mātṛkā-arṇam), and (ca) during the worship (pūjane), a letter of the Mālinī (arrangement of the Sanskrit alphabet) (mālinī-arṇam), because both nourish (their own) essential natures (svarūpa-āpyāyana-dvayāt).
(How to manufacture Mantra-s for each tattva or category will be shown by Abhinavagupta now: First,) the Savior --i.e. Om̐-- (tāraḥ), the (suitable) letter --according to Jayaratha it is "kṣa"-- (varṇaḥ), as well as (atha) the inflected word in Vocative case --in this case, for the earth element (dharā): "dhare"-- (sambuddhi-padam), (and) after this (atas param) "tvām" --lit. "to you", Accusative case, singular, of "yuṣmad"-- (tvām iti). The (respective) verb --lit. the word that does the action; in this case the verb is "āvah" (to invoke)-- (karma-padam) conjugated in the last person singular --in Sanskrit, the last person singular is "the first person singular" in English, Spanish, etc.; in this case "āvāhayāmi" (I invoke)-- (uttama-eka-yutam), (and) after this (atas) the one that kindles --viz. namaḥ (salutation)-- (dīpakam). (Next,) "tubhyam" --lit. "to you, for you"-- (tubhyam), the name (of the tattva) (nāma) in dative case --i.e. "dharā" in dative case, viz. "dharāyai", i.e. "to/for the earth element"-- (caturthī-antam), (and) after that (tatas api), the suitable word that kindles --according to Jayaratha, this would be "namaḥ" for the worship, etc., or else "svāhā", etc. for the homa-- (ucita-dīpakam). The Guru should perform (pravartayet) the various rituals (tad-tad-karma) by means of the Mantra (that has undergone) a transposition thus (iti-ūha-mantra-yogena).
It is stated (nigadyate) that all (sarvam) rituals (karma) (come) indeed (hi) immediately after the invocation (āvāhana-anantaram).
And (ca) the invocation (āvāhanam) (is) the sambodha --this term, which literally means "awakening", can also be understood like the Vocative case (also called "sambodhana")-- (sambodhaḥ), i.e. a condition where the state consisting of firmness in one's own essential nature is caused to enter into identification with one's own Self who is "I" --this is the literal translation if it makes any sense-- (sva-svabhāva-vyavasthiteḥ... bhāvasya aham-maya-sva-ātma-tādātmya-āveśyamānatā)||1-14||
Stanzas 15 to 33
शाक्ती भूमिश्च सैवोक्ता यस्यां मुख्यास्ति पूज्यता।
अभातत्वादभेदाच्च नह्यसौ नृशिवात्मनोः॥१५॥
Śāktī bhūmiśca saivoktā yasyāṁ mukhyāsti pūjyatā|
Abhātatvādabhedācca nahyasau nṛśivātmanoḥ||15||
Also (ca), this is said to be (sā eva uktā) the stage (bhūmiḥ) of Śakti --lit. of Power-- (śāktī), within which (yasyā) there is (asti) the main (mukhyā) state of the object of worship (pūjyatā).
That (stage) (asau) is not at all (na hi) (the stage) of Nara and Śiva (nṛ-śiva-ātmanoḥ) since (Nara) is not shining (abhātatvāt) and (ca) since (Śiva) is undivided (abhedāt)||15||
जडाभासेषु तत्त्वेषु संवित्स्थित्यै ततो गुरुः।
आवाहनविभक्तिं प्राक्कृत्वा तुर्यविभक्तितः॥१६॥
नमस्कारान्ततायोगात्पूर्णां सत्तां प्रकल्पयेत्।
ततः पूर्णस्वभावत्वं तद्रूपोद्रेकयोगतः॥१७॥
ध्येयोद्रेको भवेद्ध्यातृप्रह्वीभाववशाद्यतः।
आवाह्येष्ट्वा प्रतर्प्येति श्रीस्वच्छन्दे निरूपितम्॥१८॥
अनेनैव पथा नेयमित्यस्मद्गुरवो जगुः।
परत्वेन तु यत्पूज्यं तत्स्वतन्त्रचिदात्मकम्॥१९॥
अनवच्छित्प्रकाशत्वान्न प्रकाश्यं तु कुत्रचित्।
तस्य ह्येतत्प्रपूज्यत्वध्येयत्वादि यदुल्लसेत्॥२०॥
तस्यैव तत्स्वतन्त्रत्वं यातिदुर्घटकारिता।
सम्बोधरूपे तत्तस्मिन्कथं सम्बोधना भवेत्॥२१॥
प्रकाशनायां वै न स्यात्प्रकाशस्य प्रकाशता।
सम्बोधनविभक्त्यैव विना कर्मादिशक्तिताम्॥२२॥
स्वातन्त्र्यात्तं दर्शयितुं तत्रोहमिममाचरेत्।
देवमावाहयामीति ततो देवाय दीपकम्॥२३॥
प्राग्युक्त्या पूर्णतादायि नमःस्वाहादिकं भवेत्।
नुतिः पूर्णत्वमग्नीन्दुसङ्घट्टाप्यायता परम्॥२४॥
आप्यायकं च प्रोच्छालं वौषडादि प्रदीपयेत्।
तत्र बाह्येऽपि तादात्म्यप्रसिद्धं कर्म चोद्यते॥२५॥
यदि कर्मपदं तन्नो गुरुरभ्यूहयेत्क्वचित्।
अनाभासिततद्वस्तुभासनाय नियुज्यते॥२६॥
मन्त्रः किं तेन तत्र स्यात्स्फुटं यत्रावभासि तत्।
तेन प्रोक्षणसंसेकजपादिविधिषु ध्रुवम्॥२७॥
तत्कर्माभ्यूहनं कुर्यात्प्रत्युत व्यवधातृताम्।
बहिस्तथात्मताभावे कार्यं कर्मपदोहनम्॥२८॥
तृप्तावाहुतिहुतभुक्पाशप्लोषच्छिदादिषु।
यत्रोद्दिष्टे विधौ पश्चात्तदनन्तैः क्रियात्मकैः॥२९॥
अंशैः साध्यं न तत्रोहो दीक्षणादिविधिष्विव।
ततः शिष्यस्य तत्तत्त्वस्थानेऽस्त्रेण प्रताडनम्॥३०॥
कृत्वाथ शिवहस्तेन हृदयं परिमर्शयेत्।
ततः स्वनाडीमार्गेण हृदयं प्राप्य वै शिशोः॥३१॥
शिष्यात्मना सहैकत्वं गत्वादाय च तं हृदा।
पुटितं हंसरूपाख्यं तत्र संहारमुद्रया॥३२॥
कुर्यादात्मीयहृदयस्थितमप्यवभासकम्।
शिष्यदेहस्य तेजोभी रश्मिमात्रावियोगतः॥३३॥
Jaḍābhāseṣu tattveṣu saṁvitsthityai tato guruḥ|
Āvāhanavibhaktiṁ prākkṛtvā turyavibhaktitaḥ||16||
Namaskārāntatāyogātpūrṇāṁ sattāṁ prakalpayet|
Tataḥ pūrṇasvabhāvatvaṁ tadrūpodrekayogataḥ||17||
Dhyeyodreko bhaveddhyātṛprahvībhāvavaśādyataḥ|
Āvāhyeṣṭvā pratarpyeti śrīsvacchande nirūpitam||18||
Anenaiva pathā neyamityasmadguravo jaguḥ|
Paratvena tu yatpūjyaṁ tatsvatantracidātmakam||19||
Anavacchitprakāśatvānna prakāśyaṁ tu kutracit|
Tasya hyetatprapūjyatvadhyeyatvādi yadullaset||20||
Tasyaiva tatsvatantratvaṁ yātidurghaṭakāritā|
Sambodharūpe tattasminkathaṁ sambodhanā bhavet||21||
Prakāśanāyāṁ vai na syātprakāśasya prakāśatā|
Sambodhanavibhaktyaiva vinā karmādiśaktitām||22||
Svātantryāttaṁ darśayituṁ tatrohamimamācaret|
Devamāvāhayāmīti tato devāya dīpakam||23||
Prāgyuktyā pūrṇatādāyi namaḥsvāhādikaṁ bhavet|
Nutiḥ pūrṇatvamagnīndusaṅghaṭṭāpyāyatā param||24||
Āpyāyakaṁ ca procchālaṁ vauṣaḍādi pradīpayet|
Tatra bāhye'pi tādātmyaprasiddhaṁ karma codyate||25||
Yadi karmapadaṁ tanno gururabhyūhayetkvacit|
Anābhāsitatadvastubhāsanāya niyujyate||26||
Mantraḥ kiṁ tena tatra syātsphuṭaṁ yatrāvabhāsi tat|
Tena prokṣaṇasaṁsekajapādividhiṣu dhruvam||27||
Tatkarmābhyūhanaṁ kuryātpratyuta vyavadhātṛtām|
Bahistathātmatābhāve kāryaṁ karmapadohanam||28||
Tṛptāvāhutihutabhukpāśaploṣacchidādiṣu|
Yatroddiṣṭe vidhau paścāttadanantaiḥ kriyātmakaiḥ||29||
Aṁśaiḥ sādhyaṁ na tatroho dīkṣaṇādividhiṣviva|
Tataḥ śiṣyasya tattattvasthāne'streṇa pratāḍanam||30||
Kṛtvātha śivahastena hṛdayaṁ parimarśayet|
Tataḥ svanāḍīmārgeṇa hṛdayaṁ prāpya vai śiśoḥ||31||
Śiṣyātmanā sahaikatvaṁ gatvādāya ca taṁ hṛdā|
Puṭitaṁ haṁsarūpākhyaṁ tatra saṁhāramudrayā||32||
Kuryādātmīyahṛdayasthitamapyavabhāsakam|
Śiṣyadehasya tejobhī raśmimātrāviyogataḥ||33||
After that (tatas), the Guru (guruḥ), for Consciousness to remain (saṁvid-sthityai) in tattva-s which are inert manifestations (jaḍa-ābhāseṣu tattveṣu), (should create the respective Mantra-s for each tattva and next he should pronounce them. To do so,) firstly (prāk), he should use --lit. using-- (kṛtvā) the Vocative case --another possible translation might be "a case termination of an invocation"-- (āvāhana-vibhaktim) (of the name of the tattva, and then he should apply) the fourth case --i.e. Dative case-- (turya-vibhaktitaḥ) (to that name. Finally,) after the addition of the salutation at the end --viz. "namaḥ"-- (namaskāra-antatā-yogāt), (the Guru) should imagine (prakalpayet) (that) the Full/Perfect (pūrṇām) Being (sattām) (of Saṁvid or Consciousness resides within that tattva).
Therefore (tatas), the State of the Full/Perfect essential nature (pūrṇa-svabhāvatvam) (emerges) by means of the superiority of that Nature --i.e. of the Full/Perfect Being of Saṁvid or Consciousness-- (tad-rūpa-udreka-yogatas), because (yatas) there is (bhavet) superiority of the object of meditation (dhyeya-udrekaḥ) on account of the humble bowing of the meditator (dhyātṛ-prahvībhāva-vaśāt).
In venerable Svacchandatantra (śrī-svacchande) it has been described (nirūpitam) that (iti): "After invoking (āvāhya), sprinkling (iṣṭvā) (and) offering libations --i.e. after pleasing-- (pratarpya)". Our Guru-s (asmad-guravaḥ) declared (jaguḥ) that (iti) (that declaration in Svacchandatantra) is to be understood --lit. to be applied, managed-- (neyam) in the same way (anena eva pathā).
Free Consciousness (svatantra-cit-ātmakam) (is) That (tad) which (yad) is to be worshiped (pūjyam) as supreme (paratvena) indeed (tu). (This Free Consciousness) is never illuminated (by anything else) (na prakāśyam tu kutracid), since It is Uninterrupted/Unlimited Light --expecting "anavacchinna"-- (anavacchid-prakāśatvāt) --as Abhinavagupta is all the time pressed by meter requirements, his Sanskrit can be weird sometimes--.
This (etad) state of Its of being the object of worship, meditation, etc. (tasya hi etad prapūjyatva-dhyeyatva-ādi) that (yad) shines forth (ullaset) (is) that (tad) Freedom (svatantratvam) of Its (tasya eva) (that is) the capacity to do what is extremely difficult to be accomplished (yā atidurghaṭa-kāritā).
Therefore (tad), how (katham) could there be (bhavet) an elightenment/awakening/invocation (sambodhanā) in that whose nature is enlightenment/awakening/invocation (sambodha-rūpe... tasmin)? When there is illumination/revelation (prakāśanāyām), there is no (vai na syāt) luminosity (prakāśatā) of the Light (prakāśasya) --or "There is no luminosity of the Light in the act of illuminating/revealing" or "Luminosity of the Light is not at all in the act of illuminating/revealing"--.
In order to show (darśayitum) that (tam), (i.e. in order to show that,) through (Its own) Freedom (svātantryāt), (the Mantra) possesses the power of the object, etc. --"karma" means here "the object", from a grammatical viewpoint-- (karma-ādi-śaktitām) (even) without (vinā) the Vocative case (sambodhana-vibhaktyā eva), (the Guru) performs (ācaret) this (imam) transposition (ūham) in it --i.e. in the Mantra-- (tatra): "I invoke (āvāhayāmi) God (devam... iti)". After that (tatas), "devāya" --"to/for God"-- (devāya) (and) the word that kindles (dīpakam), (which,) by the previous reasoning/argument (prāk-yuktyā), would be (bhavet) "namaḥ", "svāhā", etc. (namas-svāhā-ādikam) —(words) that grant Fullness (pūrṇatā-dāyi)—.
The reverence --Abhinavagupta refers to "namaḥ" or "salutation, bowing"-- (nutiḥ) (is) Fullness (pūrṇatvam). The next one --i.e. the one that follows, viz. "svāhā"-- (param) (is) nourishment (in the form of) the union of fire and moon (agni-indu-saṅghaṭṭa-āpyāyatā). And (ca) the nourishing (āpyāyakam) "vauṣaṭ", etc. (vauṣaṭ-ādi) kindles (pradīpayet) "procchāla" --lit. "an spurting out/gushing forth"; according to Jayaratha, the commentator "procchāla" is "ato'pyasyādhikyenāpyāyakāritvam" = "its -of vauṣaṭ- capacity of nourishing is even superior to (that of) this (svāhā)"-- (procchālam).
There (tatra), if (yadi) a ritual (karma), which is well known even in the external world with that same form --I am following Jayaratha's interpretation here and in the rest of the stanza-- (bāhye api tādātmya-prasiddham), is enjoined (codyate), the Guru (guruḥ) should not by any means transpose/modify/alter (na... abhyūhayet kvacid) the "karmapada" --lit. "the word that designates the object (of the ritual)", referring, for instance, to the deity saluted in a Mantra; another translation might be "the portion (called) the object"; and even another translation might be "the object or cause of the ritual"; all in all, this term is very ambiguous in its meaning-- (karma-padam tad).
A Mantra (mantraḥ) is employed (niyujyate) to manifest that reality which was unmanifest (anābhāsita-tad-vastu-bhāsanāya). What is the point of that --i.e. of the Mantra-- (kim tena) being (syāt) there (tatra) where (yatra) That (tad) shines (avabhāsi) clearly (sphuṭam)? On that account (tena), the transposition (of the Mantra) during the ritual --or else, if "karma" is the object of the ritual, i.e. the deity, the translation would be "the transposition of the deity of the ritual", i.e. to replace a deity with another deity-- (tad-karma-abhyūhanam) in the procedures of consecration by sprinkling, pouring, muttering of a Mantra, etc. (prokṣaṇa-saṁseka-japa-ādi-vidhiṣu) (would not be) definitely (dhruvam) (auspicious). On the contrary (pratyuta), (that transposition) would bring about (kuryāt) concealment/obstruction (vyavadhātṛtām).
An observation of the karmapada --see above for possible meanings of this term-- (karma-pada-ūhanam) is to be made (kāryam) in the absence of the same nature outside (bahis-tathā-ātmatā-abhāve), e.g. during the libation to please (the deity) (tṛptau), during the burning, cutting, etc. of the bonds by means of the fire (where) the oblations (are offered) (āhuti-hutabhuj-pāśa-ploṣa-chid-ādiṣu).
When a procedure has been especially mentioned (yatra uddiṣṭe vidhau), (and) afterward (paścāt), that --i.e. "the thing or reality concerning/characterized by the especially mentioned procedure", according to Jayaratha, if this makes any sense-- (tad) is accomplished (sādhyam) by endless ritualistic portions --i.e. by numerous little rituals such as garbhādhāna or impregnation, etc.-- (anantaiḥ kriyā-ātmakaiḥ... aṁśaiḥ), as (iva) in the case of the procedures of initiation, etc. (dīkṣaṇa-ādi-vidhiṣu), (there should) not (be) (na) an observation (ūhaḥ) there (tatra).
After that (tatas), having hit (pratāḍanam... kṛtvā) the disciple (śiṣyasya) with the weapon (Mantra) --generally "phaṭ"-- (astreṇa) in the place of that tattva (tad-tattva-sthāne), now (atha) (the Guru) should touch (parimarśayet) (his) --viz. disciple's-- heart (hṛdayam) with the hand of Śiva (śiva-hastena). Afterward (tatas), having certainly reached (prāpya vai) the heart (hṛdayam) of the disciple (śiśoḥ) by way of his own subtle channel (sva-nāḍī-mārgeṇa), having attained (gatvā) unity (ekatvam) with the Self of the disciple (śiṣya-ātmanā saha) and (ca) having taken hold of (ādāya) him --either the disciple or the Self of the disciple, the text is not clear-- (tam) by means of the (Mantra of the) Heart --i.e. Sauḥ-- (hṛdā), (and next,) by the mudrā of the withdrawal (saṁhāra-mudrayā), (the Guru) should put (kuryāt) that which is encapsulated and called the form of Haṁsa --possibly, the letter "h"-- (puṭitam haṁsa-rūpa-ākhyam) there --in the heart of the disciple-- (tatra). Even if (api) (that which is called the form of Haṁsa) resides in his own heart (ātmīya-hṛdaya-sthitam), it illuminates the body of the disciple (avabhāsakam... śiṣya-dehasya) with (its) fires (tejobhiḥ) without being separated from what is only rays --i.e. from the Light-- (raśmi-mātra-aviyogatas)||16-33||
Stanzas 34 to 51
स्वबन्धस्थानचलनात्स्वतन्त्रस्थानलाभतः।
स्वकर्मापरतन्त्रत्वात्सर्वत्रोत्पत्तिमर्हति॥३४॥
तेनात्महृदयानीतं प्राक्कृत्वा पुद्गलं ततः।
मायायां तद्धरातत्त्वशरीराण्यस्य संसृजेत्॥३५॥
Svabandhasthānacalanātsvatantrasthānalābhataḥ|
Svakarmāparatantratvātsarvatrotpattimarhati||34||
Tenātmahṛdayānītaṁ prākkṛtvā pudgalaṁ tataḥ|
Māyāyāṁ taddharātattvaśarīrāṇyasya saṁsṛjet||35||
Due to (his) moving away from the place where his own bondage is (sva-bandha-sthāna-calanāt), due to (his) attaining a free place (svatantra-sthāna-lābhatas) (and) due to (his) independence from his own karma (sva-karma-aparatantratvāt), (the disciple now) deserves (arhati) a birth (utpattim) everywhere (sarvatra). On that acount (tena), after bringing first the (disciple's) soul into his own Heart (ātma-hṛdaya-ānītam prāk kṛtvā pudgalam), (the Guru) should, after that, create (tatas... saṁsṛjet) his --i.e. disciple's-- (asya) bodies that belong to that earth tattva --viz. to the category 36-- (tad-dharā-tattva-śarīrāṇi)||34-35||
तत्रास्य गर्भाधानं च युक्तं पुंसवनादिभिः।
गर्भनिष्क्रामपर्यन्तैरेकां कुर्वीत संस्क्रियाम्॥३६॥
जननं भोगभोक्तृत्वं मिलित्वैकाथ संस्क्रिया।
ततोऽस्य तेषु भोगेषु कुर्यात्तन्मयतालयम्॥३७॥
ततस्तत्तत्त्वपाशानां विच्छेदं समुपाचरेत्।
संस्काराणां चतुष्केऽस्मिन्नपरां च परापराम्॥३८॥
मन्त्राणां पञ्चदशकं परां वा योजयेत्क्रमात्।
पिबन्याद्यष्टकं शस्त्रादिकं षट्कं परा तथा॥३९॥
इति पञ्चदशैते स्युः क्रमाल्लीनत्वसंस्कृतौ।
अपरामन्त्रमुक्त्वा प्रागमुकात्मन इत्यथ॥४०॥
गर्भाधानं करोमीति पुनर्मन्त्रं तमेव च।
स्वाहान्तमुच्चरन्दद्यादाहुतित्रितयं गुरुः॥४१॥
परं परापरामन्त्रममुकात्मन इत्यथ।
जातस्य भोगभोक्तृत्वं करोम्यथ परापराम्॥४२॥
अन्ते स्वाहेति प्रोच्चार्य वितरेत्तिस्र आहुतीः।
उच्चार्य पिबनीमन्त्रममुकात्मन इत्यथ॥४३॥
भोगे लयं करोमीति पुनर्मन्त्रं तमेव च।
स्वाहान्तमाहुतीस्तिस्रो दद्यादाज्यतिलादिभिः॥४४॥
एष एव वमन्यादौ विधिः पञ्चदशान्तके।
पूर्वं परात्मकं मन्त्रममुकात्मन इत्यथ॥४५॥
पाशच्छेदं करोमीति परामन्त्रः पुनस्ततः।
हुं स्वाहा फट् समुच्चार्य दद्यात्तिस्रोऽप्यथाहुतीः॥४६॥
संस्काराणां चतुष्केऽस्मिन्ये मन्त्राः कथिता मया।
तेषु कर्मपदात्पूर्वं धरातत्त्वपदं वदेत्॥४७॥
ततो धरातत्त्वपतिमामन्त्र्येष्ट्वा प्रतर्प्य च।
शिवाभिमानसंरब्धो गुरुरेवं समादिशेत्॥४८॥
तत्त्वेश्वर त्वया नास्य पुत्रकस्य शिवाज्ञया।
प्रतिबन्धः प्रकर्तव्यो यातुः पदमनामयम्॥४९॥
ततो यदि समीहेत धरातत्त्वान्तरालगम्।
पृथक्शोधयितुं मन्त्री भुवनाद्यध्वपञ्चकम्॥५०॥
अपरामन्त्रतः प्राग्वत्तिस्रस्तिस्रस्तदाहुतीः।
दद्यात्पुरं शोधयामीत्यूहयुक्तं प्रसन्नधीः॥५१॥
Tatrāsya garbhādhānaṁ ca yuktaṁ puṁsavanādibhiḥ|
Garbhaniṣkrāmaparyantairekāṁ kurvīta saṁskriyām||36||
Jananaṁ bhogabhoktṛtvaṁ militvaikātha saṁskriyā|
Tato'sya teṣu bhogeṣu kuryāttanmayatālayam||37||
Tatastattattvapāśānāṁ vicchedaṁ samupācaret|
Saṁskārāṇāṁ catuṣke'sminnaparāṁ ca parāparām||38||
Mantrāṇāṁ pañcadaśakaṁ parāṁ vā yojayetkramāt|
Pibanyādyaṣṭakaṁ śastrādikaṁ ṣaṭkaṁ parā tathā||39||
Iti pañcadaśaite syuḥ kramāllīnatvasaṁskṛtau|
Aparāmantramuktvā prāgamukātmana ityatha||40||
Garbhādhānaṁ karomīti punarmantraṁ tameva ca|
Svāhāntamuccarandadyādāhutitritayaṁ guruḥ||41||
Paraṁ parāparāmantramamukātmana ityatha|
Jātasya bhogabhoktṛtvaṁ karomyatha parāparām||42||
Ante svāheti proccārya vitarettisra āhutīḥ|
Uccārya pibanīmantramamukātmana ityatha||43||
Bhoge layaṁ karomīti punarmantraṁ tameva ca|
Svāhāntamāhutīstisro dadyādājyatilādibhiḥ||44||
Eṣa eva vamanyādau vidhiḥ pañcadaśāntake|
Pūrvaṁ parātmakaṁ mantramamukātmana ityatha||45||
Pāśacchedaṁ karomīti parāmantraḥ punastataḥ|
Huṁ svāhā phaṭ samuccārya dadyāttisro'pyathāhutīḥ||46||
Saṁskārāṇāṁ catuṣke'sminye mantrāḥ kathitā mayā|
Teṣu karmapadātpūrvaṁ dharātattvapadaṁ vadet||47||
Tato dharātattvapatimāmantryeṣṭvā pratarpya ca|
Śivābhimānasaṁrabdho gururevaṁ samādiśet||48||
Tattveśvara tvayā nāsya putrakasya śivājñayā|
Pratibandhaḥ prakartavyo yātuḥ padamanāmayam||49||
Tato yadi samīheta dharātattvāntarālagam|
Pṛthakśodhayituṁ mantrī bhuvanādyadhvapañcakam||50||
Aparāmantrataḥ prāgvattisrastisrastadāhutīḥ|
Dadyātpuraṁ śodhayāmītyūhayuktaṁ prasannadhīḥ||51||
The Guru should perform (kurvīta) there (tatra) for him --for the disciple-- (asya) one (ekām) purificatory rite (saṁskriyām): Impregnation (garbhādhānam ca), which is connected (yuktam) with (other rites) starting with the act of causing the birth of a male child (puṁsavana-ādibhiḥ) (and) ending with the act of coming forth from the womb (garbha-niṣkrāma-paryantaiḥ). Now (atha) one (more) (ekā) purificatory rite (saṁskriyā) by mixing (militvā) the (disciple's) birth (jananam) (and) the state of experient of worldly enjoyments (bhoga-bhoktṛtvam) (together). Afterward (tatas), during those worldly enjoyments (teṣu bhogeṣu), (the Guru) should bring about (kuryāt) his --i.e. disciple's-- (asya) dissolution in the identification with that (tad-mayatā-layam). After that (tatas), (the Guru) should perform (samupācaret) the cutting asunder --i.e. the removal or cessation-- (vicchedam) of the bonds of that tattva (tad-tattva-pāśānām). To this group of four (catuṣke asmin) purificatory rites (saṁskārāṇām) (the Guru) should progressively apply (yojayet kramāt) (the Mantra-s of) Aparā (aparām) and (ca) Parāparā --i.e. 'Hrīḥ hūṁ phaṭ' and 'Oṁ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīma bhīṣaṇe vama piba he ruru rara phaṭ huṁ haḥ phaṭ', respectively-- (parāparām), (along with) the group of fifteen (pañcadaśakam) Mantra-s (mantrāṇām) or (vā) (the Mantra of) Parā --viz. Sauḥ-- (parām).
These (ete) fifteen (Mantra-s) (pañcadaśa) (which are utilized) in the purificatory rite of the dissolution (līnatva-saṁskṛtau) are (syuḥ), successively (kramāt): "The set of eight starting with Pibanī (pibanī-ādi-aṣṭakam), the set of six (ṣaṭkam) starting with the weapon (śastra-ādikam), as well as (tathā) (the Mantra of) Parā --i.e. Sauḥ-- (parā... iti)".
After uttering (uktvā) the Mantra of Aparā --i.e. "Hrīḥ hūṁ phaṭ"-- (aparā-mantram), first (prāk) (the Guru should say): "Now (atha) I perform (karoti) the (ritual of) impregnation (garbhādhānam) of 'such and such a person' --lit. 'of the Self of such and sudh a person', but I preferred to omit 'the Self' in this context-- (amuka-ātmanaḥ iti... iti)". Further (punar), while the Guru utters (uccaran... guruḥ) that very Mantra --i.e. the Mantra of Aparā-- (mantram tam eva ca) ending in svāhā (svāha-antam), he --i.e. the Guru-- should offer (dadyāt) a triad of oblations (āhuti-tritayam). Later (param), (after the Guru utters) the Mantra of Parāparā --viz. 'Oṁ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīma bhīṣaṇe vama piba he ruru rara phaṭ huṁ haḥ phaṭ'-- (parāparā-mantram), (he proclaims:) "I perform (karomi) the state of experient of worldly enjoyments (bhoga-bhoktṛtvam) for 'such and such a person' (amuka-ātmanaḥ iti) who has been born (jātasya). Next (atha), after uttering (proccārya) the (Mantra) of Parāparā (parāparām) (and) 'svāhā' (svāhā iti) at the end (ante), (the Guru) should offer (vitaret) three (tisras) oblations (āhutīḥ). After uttering (uccārya) the Mantra of Pibanī --viz. 'Piba he ruru rara phaṭ huṁ haḥ phaṭ'-- (pibanī-mantram), (the Guru should proclaim:) "Now (atha) I perform (karomi) the dissolution (layam) in (his) worldly enjoyment (bhoge) of 'such and such a person' (amuka-ātmanaḥ iti... iti)". Further (punar), (while uttering) that very Mantra --i.e. the Mantra of Pibanī-- (mantram tam eva ca) ending in 'svāhā' (svāhā-antam), (the Guru) should offer (dadyāt) three (tisras) oblations (āhutīḥ) with clarified butter, sesame seeds, etc. (ājya-tila-ādibhiḥ). This very (eṣaḥ eva) procedure (vidhiḥ) (is performed) with regard to Vamanī, etc. (vamanī-ādau) up to the end of the fifteen (pañcadaśa-antake). (Then, after uttering) first (pūrvam) the Mantra (mantram) of Parā --viz. Sauḥ-- (parā-ātmakam), (the Guru should announce:) "Now (atha) I perform (karomi) the cutting asunder --i.e. the removal-- of the bonds (pāśa-chedam) of 'such and such a person' (amuka-ātmanaḥ iti... iti)". The Mantra of Parā (parā-mantraḥ) (should be uttered) again (punar). Later (tatas), after uttering (samuccārya) 'Huṁ svāhā phaṭ' (huṁ svāhā phaṭ), (the Guru) should now also offer (dadyāt... api atha) three (tisras) oblations (āhutīḥ). In those Mantra-s that (ye mantrāḥ... teṣu) I have mentioned (kathitāḥ mayā) in this set of four purificatory rites (saṁskārāṇām catuṣke asmin), (the Guru) should say (vadet) the word 'dharātattva' --lit. 'earth tattva', i.e. the category 36-- (dharā-tattva-padam) before (pūrvam) the karmapada --viz. the term showing the object of the ritual-- (karma-padāt). Next (tatas), after summoning, sprinkling and offering libations (āmantrya iṣṭvā pratarpya ca) to the lord of the earth tattva (dharā-tattva-patim), the Guru (guruḥ) —seized by affection for Śiva (śiva-abhimāna-saṁrabdhaḥ)— should command (samādiśet) in this way (evam): "Oh lord of the tattva --in this context, the tattva is Pṛthivī or earth-- (tattva-īśvaraḥ), by Śiva's command (śiva-ājñayā), impediment(s) (pratibandhaḥ) (are) not to be produced (na... prakartavyaḥ) by you (tvayā) for this spiritual son (asya putrakasya) who is travelling (yātuḥ) to the State/Abode (padam) that is free from diseases (anāmayam)". If (yadi) after that (tatas), the Mantrī --the Guru who has the Mantra-s-- (mantrī) wishes (samīheta) to separately purify (pṛthak śodhayitum) the group of five paths starting with the worlds (bhuvana-ādi-adhva-pañcakam) which --i.e. the group of five paths-- resides in the intermediate spaces of the earth tattva --the category 36-- (dharā-tattva-antarāla-gam), (then he,) endowed with a placid/pellucid intellect (prasanna-dhīḥ), should offer (dadyāt), like before (prāk-vat), three, three --or also "each of the three"-- (tisras tisras) oblations of that --of clarified butter, sesame seeds, etc.-- (tad-āhutīḥ) through the Mantra of Aparā --i.e. 'Hrīḥ hūṁ phaṭ'-- (aparā-mantratas) furnished with a modification/transposition (ūha-yuktam) (while uttering:) "I purify (śodhayāmi) (this specific) world (puram... iti)"||36-51||
Stanzas 52 to 61
एवं कलामन्त्रपदवर्णेष्वपि विचक्षणः।
तिस्रस्तिस्रो हुतीर्दद्यात्पृथक्सामस्त्यतोऽपि वा॥५२॥
ततः पूर्णाहुतिं दत्त्वा परया वौषडन्तया।
अपरामन्त्रतः शिष्यमुद्धृत्यात्महृदं नयेत्॥५३॥
Evaṁ kalāmantrapadavarṇeṣvapi vicakṣaṇaḥ|
Tisrastisro hutīrdadyātpṛthaksāmastyato'pi vā||52||
Tataḥ pūrṇāhutiṁ dattvā parayā vauṣaḍantayā|
Aparāmantrataḥ śiṣyamuddhṛtyātmahṛdaṁ nayet||53||
Thus (evam), the wise one --viz. the Guru-- (vicakṣaṇaḥ) should offer (dadyāt) three and three (tisras tirsras) oblations (hutīḥ) to Kalā, Mantra, Pada and Varṇa --to four out of the six paths-- (kalā-mantra-pada-varṇeṣu) as well (api), (whether) separately (pṛthak) or (vā) even (api) as a whole (sāmastyatas). Next (tatas), after offering (dattvā) a full oblation (pūrṇa-āhutim) with (the Mantra of) Parā --i.e. Sauḥ-- (parayā) containing vauṣaṭ at the end (vauṣaṭ-antayā), (and) after extracting (uddhṛtya) the disciple (śiṣyam) through the Mantra of Aparā --viz. Hrīḥ hūṁ phaṭ-- (aparā-mantratas), (the Guru) should lead (him) (nayet) into his own heart --i.e. Guru's heart-- (ātma-hṛdam)||52-53||
यदा त्वेकेन शुद्धेन तदन्तर्भावचिन्तनात्।
न पृथक्शोधयेत्तत्त्वनाथसंश्रवणात्परम्॥५४॥
तदा पूर्णां वितीर्याणुमुत्क्षिप्यात्मनि योजयेत्।
तात्स्थ्यात्मसंस्थयोगाय तयैवापरयाहुतीः॥५५॥
सकर्मपदया दद्यादिति केचित्तु मन्वते।
अन्ये तु गुरवः प्राहुर्भावनामयमीदृशम्॥५६॥
नात्र बाह्याहुतिर्देया दैशिकस्य पृथक्पुनः।
दद्याद्वा यदि नो दोषः स्यादुपायः स भावने॥५७॥
एवं प्राक्तनतात्स्थ्यात्मसंस्थत्वे योजयेद्गुरुः।
ततः शिष्यहृदं नेयः स आत्मा तावतोऽध्वनः॥५८॥
शुद्धस्तद्दार्ढ्यसिद्ध्यै च पूर्णा स्यात्परया पुनः।
महापाशुपतं पूर्वं विलोमस्य विशुद्धये॥५९॥
जुहोमि पुनरस्त्रेण वौषडन्ता इति क्षिपेत्।
पुनः पूर्णां ततो मायामभ्यर्च्याथ विसर्जयेत्॥६०॥
धरातत्त्वं विशुद्धं सज्जलेन शुद्धरूपिणा।
भावयेन्मिश्रितं वारि शुद्धियोग्यं ततो भवेत्॥६१॥
Yadā tvekena śuddhena tadantarbhāvacintanāt|
Na pṛthakśodhayettattvanāthasaṁśravaṇātparam||54||
Tadā pūrṇāṁ vitīryāṇumutkṣipyātmani yojayet|
Tātsthyātmasaṁsthayogāya tayaivāparayāhutīḥ||55||
Sakarmapadayā dadyāditi kecittu manvate|
Anye tu guravaḥ prāhurbhāvanāmayamīdṛśam||56||
Nātra bāhyāhutirdeyā daiśikasya pṛthakpunaḥ|
Dadyādvā yadi no doṣaḥ syādupāyaḥ sa bhāvane||57||
Evaṁ prāktanatātsthyātmasaṁsthatve yojayedguruḥ|
Tataḥ śiṣyahṛdaṁ neyaḥ sa ātmā tāvato'dhvanaḥ||58||
Śuddhastaddārḍhyasiddhyai ca pūrṇā syātparayā punaḥ|
Mahāpāśupataṁ pūrvaṁ vilomasya viśuddhaye||59||
Juhomi punarastreṇa vauṣaḍantā iti kṣipet|
Punaḥ pūrṇāṁ tato māyāmabhyarcyātha visarjayet||60||
Dharātattvaṁ viśuddhaṁ sajjalena śuddharūpiṇā|
Bhāvayenmiśritaṁ vāri śuddhiyogyaṁ tato bhavet||61||
But (tu) when (yadā), with one (path) having been purified (ekena śuddhena), (the Guru) does not purify (them all --i.e. all the paths--) (na... śodhayet) separately (pṛthak) because he thinks --lit. by thinking-- that there is inclusion (of all the paths) in that --viz. in the path which was purified-- (tad-antarbhāva-cintanāt), after (param) the act of listening to the (name of) the lord of the (respective) tattva or category (tattva-nātha-saṁśravaṇāt), then (tadā) (he has to offer) a full (oblation) (pūrṇām). (And,) after removing (vitīrya) the individual soul (of the disciple from the tattva which has already been purified) (aṇum) (and) tossing (it) up (utkṣipya), (the Guru) should place (it) (yojayet) in the Self (ātmani). However (tu), some (kecid) think (manvate) that (iti) for the union of (the disciple's Self) who is residing in that (tattva) with (the Self of the Guru) who is residing in Himself --I changed "saṁsthya" to "saṁstha", because the former just does not exist-- (tātsthya-ātma-saṁstha-yogāya), (the Guru) should offer (dadyāt) oblations (āhutīḥ) with that very (Mantra of) Aparā --viz. Hrīḥ hūṁ phaṭ-- (tayā eva aparayā) together with the word denoting the object (of the ritual) (sa-karma-padayā). But (tu) other (anye) Guru-s (guravaḥ) said (prāhuḥ) that such (a procedure) (īdṛśam) consists of contemplation --and not of a physical ritual activity-- (bhāvanā-mayam). In this case (atra), an external oblation (bāhya-āhutiḥ) of the spiritual preceptor (daiśikasya) is not to be presented (na... deyā) separately (pṛthak) again (punar). Anyway, if (vā yadi) (the Guru) offers (it) (dadyāt), there is no (na... syāt) fault (doṣaḥ) (in that. In fact,) it (saḥ) (will become) a means (upāyaḥ) for the contemplation (bhāvane). Thus (evam), the Guru (guruḥ) should place (yojayet) (the disciple) in the place of (his own) Self (just like the disciple) was previously situated (in that tattva or category) (prāktana-tātsthya-ātma-saṁsthatve). After that (tatas), the Self (of the disciple) (sa ātmā), purified (śuddhaḥ) from the path of that magnitude (tāvataḥ adhvanaḥ), is to be led (neyaḥ) into the (disciple's) heart (śiṣya-hṛdam). And (ca) in order for that to attain firmness (tad-dārḍhya-siddhyai), there should be (syāt) a full (oblation) (pūrṇā) with the (Mantra of) Parā --i.e. Sauḥ-- (parayā) again (punar) —preceded (pūrvam) by the Great Pāśupata (weapon Mantra) (mahā-pāśupatam), for the total purification (viśuddhaye) of what is opposing (vilomasya). (While saying) "I offer an oblation (juhomi) again (punar) with the weapon (Mantra) (astreṇa) (and) with (other Mantra-s) ending in vauṣaṭ --original was "vauṣaḍanta iti", but I changed it to "vauṣaḍantā iti" to make it grammatically correct-- (vauṣaṭ-antaiḥ iti)", (the Guru) should throw (kṣipet) once again (punar) a full (oblation) (pūrṇām). Next (tatas), after worshiping (abhyarcya) Māyā (māyām), (the Guru) should now allow (her) to go (atha visarjayet). (Afterward, the Guru) should contemplate (bhāvayet) the completely purified earth tattva --category 36-- (dharā-tattvam viśuddham) mixed (miśritam) together with good water whose nature/form is pure (sat-jalena śuddha-rūpiṇā). After that (tatas), the water (vāri) becomes (bhavet) fit for purification (śuddhi-yogyam)||54-61||
Stanzas 62 to 72
तथा तत्तत्पुरातत्त्वमिश्रणादुत्तरोत्तरम्।
सर्वा शिवीभवेत्तत्त्वावली शुद्धान्यथा पृथक्॥६२॥
Tathā tattatpurātattvamiśraṇāduttarottaram|
Sarvā śivībhavettattvāvalī śuddhānyathā pṛthak||62||
By mixing so the tattva or category of each of those worlds (tathā tad-tad-purā-tattva-miśraṇāt) with the (tattva) which is immediately above (uttara-uttaram), the whole (sarvā) series of tattva-s (tattva-āvalī) is pure (śuddhā) (and consequently) becomes Śiva (śivī-bhavet). Otherwise (anyathā), (those very tattva-s, not being pure, would exist) separately (from Him) (pṛthak)||62||
पृथक्त्वं च मलो मायाभिधानस्तस्य सम्भवे।
कर्मक्षयेऽपि नो मुक्तिर्भवेद्विद्येश्वरादिवत्॥६३॥
Pṛthaktvaṁ ca malo māyābhidhānastasya sambhave|
Karmakṣaye'pi no muktirbhavedvidyeśvarādivat||63||
The state of separation (pṛthaktvam ca) (is) the impurity (malaḥ) known as Māyā (māyā-abhidhānaḥ). While there is production (sambhave) of that --i.e. while Māyā continues active-- (tasya), even if (api) there is elimination of the karma (karma-kṣaye), there is no (no... bhavet) Liberation (muktiḥ), like (in the case of) the Vidyeśvara-s, etc. --viz. the 8 lords of knowledge, whose names are "Śikhaṇḍī, Śrīkaṇṭha, Trimūrti, Ekarudra, Ekanetra, Śivottama, Sūkṣma and Ananta"-- (vidyā-īśvara-ādi-vat)||63||
ततोऽपि जलतत्त्वस्य वह्नौ व्योम्नि चिदात्मके।
आह्वानाद्यखिलं यावत्तेजस्यस्य विमश्रणम्॥६४॥
एवं क्रमात्कलातत्त्वे शुद्धे पाशं भुजाश्रितम्।
छिन्द्यात्कला हि सा किञ्चित्कर्तृत्वोन्मीलनात्मिका॥६५॥
कर्माख्यमलजृम्भात्मा तं च ग्रन्थिं स्रुगग्रगम्।
पूर्णाहुत्या समं वह्निमन्त्रतेजसि निर्दहेत्॥६६॥
Tato'pi jalatattvasya vahnau vyomni cidātmake|
Āhvānādyakhilaṁ yāvattejasyasya vimaśraṇam||64||
Evaṁ kramātkalātattve śuddhe pāśaṁ bhujāśritam|
Chindyātkalā hi sā kiñcitkartṛtvonmīlanātmikā||65||
Karmākhyamalajṛmbhātmā taṁ ca granthiṁ srugagragam|
Pūrṇāhutyā samaṁ vahnimantratejasi nirdahet||66||
For that reason as well (tatas api), all (akhilam) (the rituals such as) invocation, etc. (āhvāna-ādi) of the water tattva --category 35-- (jala-tattvasya) inside the fire (vahnau) that is the Ether (vyomni) of Consciousness (cit-ātmake), (should be performed) until (yāvat) its --i.e. of the water tattva-- (asya) mixing (vimaśraṇam) in fire --category 34-- (tejasi). Thus (evam), progressively (from category to category) (kramāt), when the Kalā category --tattva 7-- has become pure (kalā-tattve śuddhe), (the Guru) should cut (chindyāt) the bond (pāśam) (appearing as the first knot in the thread) resting on the (disciple's) arm (bhuja-āśritam). Undoubtedly (hi), the Kalā (category) (kalā... sā) consists of the appearance of limited doership (kiñcid-kartṛtva-unmīlana-ātmikā) (and) of the blossoming of the impurity called Karma --it should be "Kārma", i.e. relating to Karma-- (karma-ākhya-mala-jṛmbha-ātmā). And (ca) (after putting) that (tam) knot (granthim) on the tip of the big wooden ladle (sruk-agra-gam), (the Guru) should burn (it --viz. the knot--) up (nirdahet) together with (samam) a full oblation (pūrṇa-āhutyā) into the splendor of the Mantra of fire (vahni-mantra-tejasi)||64-66||
मन्त्रो हि विश्वरूपः सन्नुपाश्रयवशात्तथा।
व्यक्तरूपस्ततो वह्नौ पाशप्लोषविधायकः॥६७॥
Mantro hi viśvarūpaḥ sannupāśrayavaśāttathā|
Vyaktarūpastato vahnau pāśaploṣavidhāyakaḥ||67||
The Mantra (mantraḥ) is (san) indeed (hi) in this way (tathā) fursnished with all forms (viśva-rūpaḥ). Its manifest form (vyakta-rūpaḥ), on account of the receptacle --i.e. the receptacle for the Mantra-- (upāśraya-vaśāt), (is) therefore in the fire (vahnau) (and) performs the combustion of the bonds (pāśa-ploṣa-vidhāyakaḥ)||67||
प्लुष्टो लीनस्वभावोऽसौ पाशस्तं प्रति शम्भुवत्।
परमेशमहातेजःशेषमात्रत्वमश्नुते॥६८॥
कर्मपाशेऽत्र होतव्ये पूर्णयास्य शुभाशुभम्।
अशुभं वा भवद्भूतं भावि वाथ समस्तकम्॥६९॥
दहामि फट्त्रयं वौषडिति पूर्णां विनिक्षिपेत्।
एवं मायान्तसंशुद्धौ कण्ठपाशं च होमयेत्॥७०॥
पूर्णया तस्य मायाख्यं पाशं भेदप्रथात्मकम्।
दहामि फट्त्रयं वौषडिति पूर्णां क्षिपेद्गुरुः॥७१॥
निर्बीजा यदि कार्या तु तदात्रैवापरां क्षिपेत्।
पूर्णां समयपाशाख्यबीजदाहपदान्विताम्॥७२॥
Pluṣṭo līnasvabhāvo'sau pāśastaṁ prati śambhuvat|
Parameśamahātejaḥśeṣamātratvamaśnute||68||
Karmapāśe'tra hotavye pūrṇayāsya śubhāśubham|
Aśubhaṁ vā bhavadbhūtaṁ bhāvi vātha samastakam||69||
Dahāmi phaṭtrayaṁ vauṣaḍiti pūrṇāṁ vinikṣipet|
Evaṁ māyāntasaṁśuddhau kaṇṭhapāśaṁ ca homayet||70||
Pūrṇayā tasya māyākhyaṁ pāśaṁ bhedaprathātmakam|
Dahāmi phaṭtrayaṁ vauṣaḍiti pūrṇāṁ kṣipedguruḥ||71||
Nirbījā yadi kāryā tu tadātraivāparāṁ kṣipet|
Pūrṇāṁ samayapāśākhyabījadāhapadānvitām||72||
That (asau) burned (pluṣṭaḥ) —whose essence has been dissolved (līna-svabhāvaḥ)— bond (pāśaḥ), (which is) in front of it --i.e. of the fire-- (tam prati) as if (it were in front of) Śambhu --viz. of Śiva-- (śambhu-vat), becomes merely a residue (in the form) of the Great Splendor of the Supreme Lord (parama-īśa-mahā-tejas-śeṣa-mātratvam aśnute). When the bond of karma must be offered (karma-pāśe... hotavye) here (atra) through a full (oblation) (pūrṇayā), (the Guru should proclaim:) "I consume by fire (dahāmi) his (asya) good and bad (karma) (śubha-aśubham)", or (vā) "(his) bad (karma) (aśubham)", (or) "(his) present (bhavat), past (bhūtam) (and) future (bhāvi) (karma)", or else (vā atha) "all together" (samastakam). (Next,) he should throw (vinikṣipet) a full (oblation) (pūrṇām) (while he utters) a triad of phaṭ-s (phaṭ-trayam) (plus) "vauṣaṭ" (vauṣaṭ iti). Thus (evam), when there has been purification (of all the tattva-s or categories) up to Māyā (māyā-anta-saṁśuddhau), (the Guru) should offer (homayet) the bond (appearing as the knot in the thread located) in the throat (kaṇṭha-pāśam) (into the fire along) with a full (oblation) (pūrṇayā) (while he proclaims:) "I consume by fire (dahāmi) his (tasya) bond (pāśam) called Māyā (māyā-ākhyam) consisting of a spreading out of duality (bheda-prathā-ātmakam)". (Next,) the Guru (guruḥ) should throw (kṣipet) a full (oblation) (pūrṇām) (while he utters) a triad of phaṭ-s (phaṭ-trayam) (plus) "vauṣaṭ" (vauṣaṭ iti). But (tu) if (yadi) (initiation) without seed (nis-bījā) is to be performed (kāryā), then (tadā) (the Guru) should throw (kṣipet) right here (atra eva) another (aparām) full (oblation) (pūrṇām) accompanied by the state of burning the seed called the bond of the rules --i.e. the Guru should feel, as he casts the full oblation into the fire, that this oblation is fully burning the seed known as the bond of the rules-- (samaya-pāśa-ākhya-bīja-dāha-pada-anvitām)||68-72||
Stanzas 73 to 82
गुरौ देवे तथा शास्त्रे भक्तिः कार्यास्य नह्यसौ।
समयः शक्तिपातस्य स्वभावो ह्येष नो पृथक्॥७३॥
Gurau deve tathā śāstre bhaktiḥ kāryāsya nahyasau|
Samayaḥ śaktipātasya svabhāvo hyeṣa no pṛthak||73||
Devotion (bhaktiḥ) for the Guru (gurau), God (deve) as well as (tathā) scripture (śāstre) is to be produced (kāryā). That (asau) is not at all (nahi) a rule (samayaḥ) in his case --i.e. in the case of the initiate-- (asya). This (eṣaḥ) (is) certainly (hi) the essential nature (svabhāvaḥ) of Śaktipāta (śakti-pātasya), (and) not (no) (something occurring) separately (pṛthak)||73||
मायान्ते शुद्धिमायाते वागीशी या पुराभवत्।
मायाशक्तिमयी सैव विद्याशक्तित्वमश्नुते॥७४॥
तच्छुद्धविद्यामाहूय विद्याशक्तिं नियोजयेत्।
एवं क्रमेण संशुद्धे सदाशिवपदेऽप्यलम्॥७५॥
शिखां ग्रन्थियुतां छित्त्वा मलमाणवकं दहेत्।
यतोऽधिकारभोगाख्यौ द्वौ पाशौ तु सदाशिवे॥७६॥
इत्युक्त्याणवपाशोऽत्र मायीयस्तु निशावधिः।
शिष्यो यथोचितं स्नायादाचामेद्दैशिकः स्वयम्॥७७॥
आणवाख्ये विनिर्दग्धे ह्यधोवाहिशिखामले।
ततः प्रागुक्तसकलप्रमेयं परिचिन्तयन्॥७८॥
शिष्यदेहादिमात्मीयदेहप्राणादियोजितम्।
कृत्वात्मदेहप्राणादेर्विश्वमन्तरनुस्मरेत्॥७९॥
उक्तप्रक्रियया चैवं दृढबुद्धिरनन्यधीः।
प्राणस्थं देशकालाध्वयुगं प्राणं च शक्तिगम्॥८०॥
तां च संविद्गतां शुद्धां संविदं शिवरूपिणीम्।
शिष्यसंविदभिन्नां च मन्त्रवह्न्याद्यभेदिनीम्॥८१॥
ध्यायन्प्राग्वत्प्रयोगेण शिवं सकलनिष्कलम्।
द्व्यात्मकं वा क्षिपेत्पूर्णां प्रशान्तकरणेन तु॥८२॥
Māyānte śuddhimāyāte vāgīśī yā purābhavat|
Māyāśaktimayī saiva vidyāśaktitvamaśnute||74||
Tacchuddhavidyāmāhūya vidyāśaktiṁ niyojayet|
Evaṁ krameṇa saṁśuddhe sadāśivapade'pyalam||75||
Śikhāṁ granthiyutāṁ chittvā malamāṇavakaṁ dahet|
Yato'dhikārabhogākhyau dvau pāśau tu sadāśive||76||
Ityuktyāṇavapāśo'tra māyīyastu niśāvadhiḥ|
Śiṣyo yathocitaṁ snāyādācāmeddaiśikaḥ svayam||77||
Āṇavākhye vinirdagdhe hyadhovāhiśikhāmale|
Tataḥ prāguktasakalaprameyaṁ paricintayan||78||
Śiṣyadehādimātmīyadehaprāṇādiyojitam|
Kṛtvātmadehaprāṇāderviśvamantaranusmaret||79||
Uktaprakriyayā caivaṁ dṛḍhabuddhirananyadhīḥ|
Prāṇasthaṁ deśakālādhvayugaṁ prāṇaṁ ca śaktigam||80||
Tāṁ ca saṁvidgatāṁ śuddhāṁ saṁvidaṁ śivarūpiṇīm|
Śiṣyasaṁvidabhinnāṁ ca mantravahnyādyabhedinīm||81||
Dhyāyanprāgvatprayogeṇa śivaṁ sakalaniṣkalam|
Dvyātmakaṁ vā kṣipetpūrṇāṁ praśāntakaraṇena tu||82||
When (all the set of tattva-s or categories) up to Māyā --I had added "tattvasamūhe" for clarity, but yes, this would have broken the meter-- has achieved purification (māyā-ante śuddhim āyāte), Vāgīśī --the Goddess/Mistress of Speech-- herself (vāgīśī... sā eva) —who (yā) was (abhavat) before (purā) the power of Māyā (māyā-śakti-mayī)— becomes Vidyāśakti --the Power of Śuddhavidyā (lit. Pure Knowledge), not the tattva 5 in this context but the Absolute Freedom of the Lord-- (vidyā-śaktitvam aśnute). After having invoked (āhūya) that Śuddhavidyā --or "His Śuddhavidyā"-- (tad-śuddha-vidyām), (the Guru) should employ --many other possible translations here too-- (niyojayet) the Vidyāśakti (vidyā-śaktim) --if this makes any sense--. Thus (evam), progressively (krameṇa), when even the level of Sadāśiva has been sufficiently purified (saṁśuddhe sadāśiva-pade api alam), having cut (chittvā) śikhā --the little flame in the crown of the head-- (śikhām) connected with the knot (in the thread) (granthi-yutām), (the Guru) should burn up (dahet) Āṇavamala (malam āṇavakam).
Because (yatas), by the statement (uktyā) that (iti) in Sadāśiva (sadāśive) (there are) two (dvau) bonds (pāśau) called worldly enjoyment and the qualification (for it) (adhikāra-bhoga-ākhyau... tu), the bond of the individual soul --i.e. Āṇavamala-- (āṇava-pāśaḥ) (is) here --in Sadāśiva-- (atra). But (tu) Māyīyamala --viz. the impurity of Māyā spreading out duality-- (māyīyaḥ) (extends) up to the Night --i.e. up to Māyā-- (niśā-avadhiḥ). When the impurity called Āṇava that is the śikhā flowing downward has been burned up (āṇava-ākhye vinirdagdhe hi adhovāhi-śikhā-male), the disciple (śiṣyaḥ) should suitably take a bath (yathā ucitam snāyāt)— (and) the spiritual preceptor (daiśikaḥ) himself (svayam) should rinse his mouth (ācāmet).
After that (tatas), (the Guru) thinking (paricintayan) about all the things --lit. the objects of knowledge-- that have been mentioned previously (prāk-ukta-sakala-prameyam), after having joined the body, etc. of the disciple with his own body, vital energy, etc. (śiṣya-deha-ādim ātmīya-deha-prāṇa-ādi-yojitam... kṛtvā), he should remember (anusmaret) that the universe (viśvam) (is) inside (antar) his own body, vital energy, etc. (ātma-deha-prāṇa-ādeḥ). And (ca), through the aforesaid procedure (ukta-prakriyayā), (the Guru) whose intellect is firm and undistracted (dṛḍha-buddhiḥ an-anya-dhīḥ), while meditating (dhyāyan) on the couple of paths of space and time (deśa-kāla-adhva-yugam) situated in the vital energy (prāṇa-stham), and (ca) on the vital energy (prāṇam) residing in Śakti (śakti-gam), and (ca) on Her --i.e. on Śakti-- (tām) dwelling in Consciousness (saṁvid-gatām), (and) on Pure Consciousness (śuddhām saṁvidam) whose nature/form is Śiva (śiva-rūpiṇīm) as not different from the disciple's Consciousness (śiṣya-saṁvid-abhinnām) and (ca) as not different from the fire of Mantra, etc. (mantra-vahni-ādi-abhedinīm), (and finally) on Śiva (śivam) —with parts or without them (sa-kala-niṣkalam) or (vā) as both (at the same time) (dvi-ātmakam), by the use (of Mantra-s, etc.) (prayogeṇa) as before (prk-vat)—, he should throw (kṣipet) a full (oblation into the fire) (pūrṇām) with a calm mind (praśānta-karaṇena) indeed (tu)||74-82||
Stanzas 83 to 90
उक्तं त्रैशिरसे तन्त्रे सर्वसम्पूरणात्मकम्।
मूलादुदयगत्या तु शिवेन्दुपरिसम्प्लुतम्॥८३॥
जन्मान्तमध्यकुहरमूलस्रोतःसमुत्थितम्।
शिवार्करश्मिभिस्तीव्रैः क्षुब्धं ज्ञानामृतं तु यत्॥८४॥
तेन सन्तर्पयेत्सम्यक्प्रशान्तकरणेन तु।
शून्यधामाब्जमध्यस्थप्रभाकिरणभास्वरः॥८५॥
आधेयाधारनिःस्पन्दबोधशास्त्रपरिग्रहः।
जन्माधेयप्रपञ्चैकस्फोटसङ्घट्टघट्टनः॥८६॥
मूलस्थानात्समारभ्य कृत्वा सोमेशमन्तगम्।
खमिव तिष्ठते यावत्प्रशान्तं तावदुच्यते॥८७॥
उक्तं श्रीपूर्वशास्त्रे च स्रुचमापूर्य सर्पिषा।
कृत्वा शिष्यं तथात्मस्थं मूलमन्त्रमनुस्मरन्॥८८॥
शिवं शक्तिं तथात्मानं शिष्यं सर्पिस्तथानलम्।
एकीकुर्वञ्छनैर्गच्छेद्द्वादशान्तमनन्यधीः॥८९॥
तत्र कुम्भकमास्थाय ध्यायन्सकलनिष्कलम्।
तिष्ठेत्तावदनुद्विग्नो यावदाज्यक्षयो भवेत्॥९०॥
Uktaṁ traiśirase tantre sarvasampūraṇātmakam|
Mūlādudayagatyā tu śivenduparisamplutam||83||
Janmāntamadhyakuharamūlasrotaḥsamutthitam|
Śivārkaraśmibhistīvraiḥ kṣubdhaṁ jñānāmṛtaṁ tu yat||84||
Tena santarpayetsamyakpraśāntakaraṇena tu|
Śūnyadhāmābjamadhyasthaprabhākiraṇabhāsvaraḥ||85||
Ādheyādhāraniḥspandabodhaśāstraparigrahaḥ|
Janmādheyaprapañcaikasphoṭasaṅghaṭṭaghaṭṭanaḥ||86||
Mūlasthānātsamārabhya kṛtvā someśamantagam|
Khamiva tiṣṭhate yāvatpraśāntaṁ tāvaducyate||87||
Uktaṁ śrīpūrvaśāstre ca srucamāpūrya sarpiṣā|
Kṛtvā śiṣyaṁ tathātmasthaṁ mūlamantramanusmaran||88||
Śivaṁ śaktiṁ tathātmānaṁ śiṣyaṁ sarpistathānalam|
Ekīkurvañchanairgaccheddvādaśāntamananyadhīḥ||89||
Tatra kumbhakamāsthāya dhyāyansakalaniṣkalam|
Tiṣṭhettāvadanudvigno yāvadājyakṣayo bhavet||90||
It has been said (uktam) in Triśirastantra (traiśirase tantre) (that) the Nectar of Knowledge (jñāna-amṛtam tu) which (yad) has arisen from the root stream (of the vital energy flowing) in the cavities of birth, dvādaśānta and the middle point (between those two) (janma-anta-madhya-kuhara-mūla-srotas-samutthitam), by means of the upward movement (udaya-gatyā tu) from the root (mūlāt), is agitated (kṣubdham) by the intense rays of the sun of Śiva (śiva-arka-raśmibhiḥ tīvraiḥ), is totally flooded by the moon of Śiva (śiva-indu-parisamplutam), (and consequently It becomes This) which fills everything (sarva-sampūraṇa-ātmakam). With that (tena), (the Guru) should suitably offer libation (santarpayet samyak) with a calm mind (praśānta-karaṇena tu).
(The Guru,) resplendent with the rays of the Splendor residing in the center of the lotus of the Abode of the Void (śūnya-dhāma-abja-madhya-stha-prabhā-kiraṇa-bhāsvaraḥ), assumes, (in full accordance with) the scriptures, the (nature of) the motionless Consciousness which is the support and that which is supported --confusing Sanskrit here-- (ādheya-ādhāra-niḥspanda-bodha-śāstra-parigrahaḥ). (The Guru also) swallows --Jayaratha, the commentator, thought that "ghaṭṭanaṁ grāsaḥ", so I translated "ghaṭṭanaḥ" like "he is the one who swallows" despite the literal meaning would be "he is the one who strikes"-- the single union of the bursting sound --according to Jayaratha, this sound is "anāhatadhvani" or the "unstruck sound"-- that is the manifestation of birth and that which is supported --this is "prāṇa" or "vital energy" according to Jayaratha again-- (janma-ādheya-prapañca-eka-sphoṭa-saṅghaṭṭa-ghaṭṭanaḥ). (Therefore,) starting (samārabhya) from the place of the root (mūla-sthānāt), having made (kṛtvā) the lord of the moon (soma-īśam) reside in dvādaśānta (anta-gam), as long as (yāvat) (the Guru) remains (tiṣṭhate) as (iva) Ether (kham), so long (tāvat) he is said to be (ucyate) calm/peaceful (praśāntam).
And (ca) it has been said (uktam) in venerable Pūrvaśāstra --i.e. in Mālinīvijayottaratantra-- (śrī-pūrva-śāstre): "After filling (āpūrya) the big wooden ladle (srucam) with clarified butter (sarpiṣā), (and) after making (kṛtvā) the disciple (śiṣyam) reside in (his own) Self in that way (tathā-ātma-stham), (the Guru) remembers (anusmaran) the root Mantra (mūla-mantram). While unifying (ekīkurvan) Śiva (śivam), Śakti (śaktim), the Self (ātmānam), the disciple (śiṣyam), the clarified butter (sarpis) and (tathā... tathā) the fire (analam), (the Guru) endowed with an undistracted intellect (an-anya-dhīḥ) should gradually move (śanaiḥ gacchet) to dvādaśānta (dvādaśāntam). There --i.e. in dvādaśānta-- (tatra), after resorting to (āsthāya) kumbhaka --viz. breath retention-- (kumbhakam), while meditating (dhyāyan) on (Śiva) with parts and without them (sa-kala-niṣkalam), (the Guru) should remain (tiṣṭhet) easy in mind --i.e. free from fear, anxiety, sorrow, etc.-- (tāvat anudvignaḥ) until (yāvat) the destruction of the clarified butter (ājya-kṣayaḥ) takes place (bhavet)"||83-90||
Stanzas 91 to 101
एवं युक्तः परे तत्त्वे गुरुणा शिवमूर्तिना।
न भूयः पशुतामेति दग्धमायानिबन्धनः॥९१॥
देहपाते पुनः प्रेप्सेद्यदि तत्त्वेषु कुत्रचित्।
भोगान्समस्तव्यस्तत्वभेदैरन्ते परं पदम्॥९२॥
तदा तत्तत्त्वभूमौ तु तत्सङ्ख्यायामनन्यधीः।
पुनर्योजनिकां कुर्यात्पूर्णाहुत्यन्तरेण तु॥९३॥
मुक्तिप्रदा भोगमोक्षप्रदा वा या प्रकीर्तिता।
दीक्षा सा स्यात्सबीजत्वनिर्बीजात्मतया द्विधा॥९४॥
बाले निर्ज्ञातमरणे त्वशक्ते वा जरादिभिः।
कार्या निर्बीजिका दीक्षा शक्तिपातबलोदये॥९५॥
निर्बीजायां सामयांस्तु पाशानपि विशोधयेत्।
कृतनिर्बीजदीक्षस्तु देवाग्निगुरुभक्तिभाक्॥९६॥
इयतैव शिवं यायात्सद्यो भोगान्विभुज्य वा।
श्रीमद्दीक्षोत्तरे चोक्तं चारे षट्त्रिंशदङ्गुले॥९७॥
तत्त्वान्यापादमूर्धान्तं भुवनानि त्यजेत्क्रमात्।
तुटिमात्रं निष्कलं यददेहं तदहं परम्॥९८॥
शक्त्या तत्र क्षिपाम्येनमिति ध्यायंस्तु दीक्षयेत्।
सबीजायां तु दीक्षायां समयान्न विशोधयेत्॥९९॥
विशेषस्त्वयमेतस्यां यावज्जीवं शिशोर्गुरुः।
शेषवृत्त्यै शुद्धतत्त्वसृष्टिं कुर्वीत पूर्णया॥१००॥
अभिन्नाच्छिवसम्बोधजलधेर्युगपत्स्फुरत्।
पूर्णां क्षिपंस्तत्त्वजालं ध्यायेद्भारूपकं सृतम्॥१०१॥
Evaṁ yuktaḥ pare tattve guruṇā śivamūrtinā|
Na bhūyaḥ paśutāmeti dagdhamāyānibandhanaḥ||91||
Dehapāte punaḥ prepsedyadi tattveṣu kutracit|
Bhogānsamastavyastatvabhedairante paraṁ padam||92||
Tadā tattattvabhūmau tu tatsaṅkhyāyāmananyadhīḥ|
Punaryojanikāṁ kuryātpūrṇāhutyantareṇa tu||93||
Muktipradā bhogamokṣapradā vā yā prakīrtitā|
Dīkṣā sā syātsabījatvanirbījātmatayā dvidhā||94||
Bāle nirjñātamaraṇe tvaśakte vā jarādibhiḥ|
Kāryā nirbījikā dīkṣā śaktipātabalodaye||95||
Nirbījāyāṁ sāmayāṁstu pāśānapi viśodhayet|
Kṛtanirbījadīkṣastu devāgnigurubhaktibhāk||96||
Iyataiva śivaṁ yāyātsadyo bhogānvibhujya vā|
Śrīmaddīkṣottare coktaṁ cāre ṣaṭtriṁśadaṅgule||97||
Tattvānyāpādamūrdhāntaṁ bhuvanāni tyajetkramāt|
Tuṭimātraṁ niṣkalaṁ yadadehaṁ tadahaṁ param||98||
Śaktyā tatra kṣipāmyenamiti dhyāyaṁstu dīkṣayet|
Sabījāyāṁ tu dīkṣāyāṁ samayānna viśodhayet||99||
Viśeṣastvayametasyāṁ yāvajjīvaṁ śiśorguruḥ|
Śeṣavṛttyai śuddhatattvasṛṣṭiṁ kurvīta pūrṇayā||100||
Abhinnācchivasambodhajaladheryugapatsphurat|
Pūrṇāṁ kṣipaṁstattvajālaṁ dhyāyedbhārūpakaṁ sṛtam||101||
"Thus (evam), (the disciple) —with the shackles of Māyā burned up (dagdha-māyā-nibandhanaḥ)— who has been (now) joined (yuktaḥ) to the Supreme Principle (pare tattve) by the Guru (guruṇā), who is the personification of Śiva (śiva-mūrtinā), does not become a paśu --i.e. a beast in bondage-- (na... paśutām eti) again (bhūyas)".
If (yadi), nonetheless (punar), (the disciple,) when the body falls --i.e. at the time of dying-- (deha-pāte), desires (prepset) worldly enjoyments (bhogān) somewhere (kutracid) in the tattva-s or categories (tattveṣu), collectively or individually (samasta-vyastatva-bhedaiḥ), (but) at the end (ante) (he wants to attain) the Highest State (param padam), then (tadā) (the Guru, now positioned) at the stage of that tattva or category whose number is that --i.e. the number of that tattva-- (tad-tattva-bhūmau tu tad-saṅkhyāyām), should, with an undistracted intellect, perform (an-anya-dhīḥ... kuryāt) again (punar) a conjunction --viz. the Guru should join the disciple to that specific tattva-- (yojanikām) by means of another full oblation (pūrṇa-āhuti-antareṇa) indeed (tu). Initiation (dīkṣā sā) —(whether) that which (yā) is said (prakīrtitā) to give Liberation (mukti-pradā) or (vā) (that which is said) to give worldly enjoyment and Liberation (bhoga-mokṣa-pradā)— is (syāt) of two kinds (dvidhā): With seed or without it --i.e. following samaya-s or rules, or not doing it-- (sa-bījatva-nis-bīja-ātmatayā). When the force of Śaktipāta arises (śaktipāta-bala-udaye), seedless (nis-bījikā) initiation (dīkṣā) is to be performed (kāryā) with reference to a child (bāle), to someone whose death is known --viz. his death is coming soon-- (nirjñāta-maraṇe tu), or (vā) to someone who is powerless (aśakte) due to old age, etc. (jarā-ādibhiḥ) --i.e. with reference to beings who cannot observe samaya-s or rules--. During seedless (initiation) (nis-bījāyām), (the Guru) should certainly purify (tu... viśodhayet) the rules (sāmayān) that are also bonds (pāśān api). He who has received seedless initiation (kṛta-nis-bīja-dīkṣaḥ tu) (and) has devotion for God, fire and Guru (deva-agni-guru-bhakti-bhāk) attains Śiva --lit. goes to Śiva-- (śivam yāyāt) through such (an initiation) (iyatā eva) (either) at once (sadyas) or (vā) after experiencing (vibhujya) worldly enjoyments (bhogān).
Also (ca), it has been said (uktam) in venerable Dīkṣottara (śrīmat-dīkṣottare) (that) when (the Guru) moves (through the disciple's body by using measures of) thirty-six fingers (cāre ṣaṭtriṁśat-aṅgule), he --i.e. the Guru-- should progressively abandon (tyajet kramāt) tattva-s or categories (tattvāni) (and) worlds (bhuvanāni) from the feet up to (the crown of) the head (ā-pāda-mūrdha-antam). (Next, the Guru,) while meditating (dhyāyan tu) for just a short period of time --I am considering here "tuṭi" = "truṭi"-- (tuṭi-mātram) (this way:) "I (aham) (am) That (tad) which (yad) (is) partless (niṣkalam), bodiless (adeham) (and) Supreme (param). By means of Śakti (śaktyā), I throw (kṣipāmi) him --viz. the disciple-- (enam) there (tatra... iti)", should initiate (him) (dīkṣayet).
But (tu) during the initiation with seed (sa-bījāyām tu dīkṣāyām), he --i.e. the Guru-- should not purify (na viśodhayet) the samaya-s or rules (samayān). Regarding this (type of initiation) (etasyām), this (ayam) (is its) particularity (viśeṣaḥ tu): (That) in order for the disciple to carry out his remaining activities (śiśoḥ... śeṣa-vṛttyai) while he is alive (yāvat jīvam), the Guru (guruḥ) should perform (kurvīta) an emission of pure tattva-s (śuddha-tattva-sṛṣṭim) by a full (oblation) (pūrṇayā).
While (the Guru) throws (kṣipan) a full (oblation into the fire) (pūrṇām), he should meditate (dhyāyet) on the flowing (sṛtam) net of tattva-s (tattva-jālam) whose form is splendor (bhā-rūpakam) (and) that simultaneously flashes (yugapad sphurat) from the undivided/uninterrupted Ocean of Śiva's Consciousness (abhinnāt śiva-sambodha-jaladheḥ)||91-101||
Stanzas 102 to 111
विशुद्धतत्त्वसृष्टिं वा कुर्यात्कुम्भाभिषेचनात्।
तथा ध्यानबलादेव यद्वा पूर्णाभिषेचनैः॥१०२॥
Viśuddhatattvasṛṣṭiṁ vā kuryātkumbhābhiṣecanāt|
Tathā dhyānabalādeva yadvā pūrṇābhiṣecanaiḥ||102||
Or (vā) (the Guru) should bring about (kuryāt) the emission of pure tattva-s (viśuddha-tattva-sṛṣṭim) through the act of sprinkling (water) from the big pot (kumbha-abhiṣecanāt) and (tathā) through the force of meditation (dhyāna-balāt eva); or else (yad vā) through a full (oblation, meditation and) the act of sprinkling (water) (pūrṇā-abhiṣecanaiḥ)||102||
पृथिवी स्थिररूपास्य शिवरूपेण भाविता।
स्थिरीकरोति तामेव भावनामिति शुद्ध्यति॥१०३॥
जलमाप्याययत्येनां तेजो भास्वरतां नयेत्।
मरुदानन्दसंस्पर्शं व्योम वैतत्यमावहेत्॥१०४॥
एवं तन्मात्रवर्गोऽपि शिवतामय इष्यते।
परानन्दमहाव्याप्तिरशेषमलविच्युतिः॥१०५॥
शिवे गन्तृत्वमादानमुपादेयशिवस्तुतिः।
शिवामोदभरास्वाददर्शनस्पर्शनान्यलम्॥१०६॥
तदाकर्णनमित्येवमिन्द्रियाणां विशुद्धता।
सङ्कल्पाध्यवसामानाः प्रकाशो रक्तिसंस्थिती॥१०७॥
शिवात्मत्वेन यत्सेयं शुद्धता मानसादिके।
नियमो रञ्जनं कर्तृभावः कलनया सह॥१०८॥
वेदनं हेयवस्त्वंशविषये सुप्तकल्पता।
इत्थं शिवैक्यरूढस्य षट्कञ्चुकगणोऽप्ययम्॥१०९॥
शुद्ध एव पुमान्प्राप्तशिवभावो विशुद्ध्यति।
विद्येशादिषु तत्त्वेषु नैव काचिदशुद्धता॥११०॥
इत्येवं शुद्धतत्त्वानां सृष्ट्या शिष्योऽपि तन्मयः।
भवेद्ध्येतत्सूचितं श्रीमालिनीविजयोत्तरे॥१११॥
Pṛthivī sthirarūpāsya śivarūpeṇa bhāvitā|
Sthirīkaroti tāmeva bhāvanāmiti śuddhyati||103||
Jalamāpyāyayatyenāṁ tejo bhāsvaratāṁ nayet|
Marudānandasaṁsparśaṁ vyoma vaitatyamāvahet||104||
Evaṁ tanmātravargo'pi śivatāmaya iṣyate|
Parānandamahāvyāptiraśeṣamalavicyutiḥ||105||
Śive gantṛtvamādānamupādeyaśivastutiḥ|
Śivāmodabharāsvādadarśanasparśanānyalam||106||
Tadākarṇanamityevamindriyāṇāṁ viśuddhatā|
Saṅkalpādhyavasāmānāḥ prakāśo raktisaṁsthitī||107||
Śivātmatvena yatseyaṁ śuddhatā mānasādike|
Niyamo rañjanaṁ kartṛbhāvaḥ kalanayā saha||108||
Vedanaṁ heyavastvaṁśaviṣaye suptakalpatā|
Itthaṁ śivaikyarūḍhasya ṣaṭkañcukagaṇo'pyayam||109||
Śuddha eva pumānprāptaśivabhāvo viśuddhyati|
Vidyeśādiṣu tattveṣu naiva kācidaśuddhatā||110||
Ityevaṁ śuddhatattvānāṁ sṛṣṭyā śiṣyo'pi tanmayaḥ|
Bhaveddhyetatsūcitaṁ śrīmālinīvijayottare||111||
The earth element --tattva or category 36-- (pṛthivī), whose form is firm (sthira-rūpā), contemplated (bhāvitā) by him --"by the Guru", expecting "anena"-- (asya) as having the form of Śiva (śiva-rūpeṇa), makes that contemplation firm (sthirī-karoti tām eva bhāvanām) (and) it becomes thus purified (iti śuddhyati). The water element --tattva or category 35-- (jalam) nourishes (āpyāyayati) it --viz. the aforesaid contemplation-- (enām). The fire element --tattva or category 34-- (tejas) brings (nayet) (it) into a state of radiance (bhāsvaratām). The air element --tattva or category 33-- (marut) brings (āvahet) (it) to (a condition of being) a touch of bliss (ānanda-saṁsparśam). (And finally,) the ether/space element --tattva or category 32-- (vyoma) (renders it) extensive (vaitatyam).Thus (evam), even (api) the group of Tanmātra-s --i.e. of subtle elements, categories 27 to 31-- (tanmātra-vargaḥ) is regarded as (iṣyate) consisting of the State of Śiva (śivatā-mayaḥ). (Now the five Karmendriya-s or Powers of action:) (1) The great pervation of the highest bliss --"upastha" or power of sexual activity and restfulness, category 26-- (para-ānanda-mahā-vyāptiḥ). (2) The downfall of all impurities --"pāyu" or power of excreting, category 25-- (aśeṣa-mala-vicyutiḥ). (3) Movement (gantṛtvam) in Śiva (śive) --"pāda" or power of locomotion, category 24--. (4) Seizing --"pāṇi" or power of handling, category 23-- (ādānam). (5) Hymn to Śiva who is to be accepted --"vāk" or power of speaking, category 22-- (upādeya-śiva-stutiḥ). "The (act of smelling) multitude of fragrances of Śiva (as well as) the acts of tasting, seeing and touching Śiva (śiva-āmoda-bhara-āsvāda-darśana-sparśanāni) verily (alam) (together with) the act of hearing Him (tad-ākarṇanam iti)", purity (viśuddhatā) of the Jñānendriya-s --Powers of perception, categories 17 to 21-- (indriyāṇām) (is) like that (evam). As for (yad) that very purity (sā iyam) purity (śuddhatā) regarding Manas --"mind" or category 16--, etc. --i.e. Ahaṅkāra or ego, category 15; Buddhi or intellect, category 14, and Prakṛti consisting of three guṇa-s (sattva, rajas and tamas), category 13-- (mānasa-ādike): Volition --i.e. Manas--, determination --viz. Buddhi-- and arrogance --i.e. Ahaṅkāra-- (saṅkalpa-adhyavasā-mānāḥ), (along with) light --i.e. sattva-- (prakāśaḥ), attachment --viz. rajas-- and continuance in the same state --i.e. tamas-- (rakti-saṁsthitī) (are to be realized) as being Śiva (śiva-ātmatvena). Niyati --category 11-- (niyamaḥ), Rāga --category 9-- (rañjanam), Kalā --category 7-- (kartṛ-bhāvaḥ) together with (saha) Kāla --category 10-- (kalanayā), Vidyā --category 8-- (vedanam) (and) Māyā --category 6-- (supta-kalpatā)(are) in the sphere of the aspect of the reality to be abandoned (heya-vastu-aṁśa-viṣaye). In this way (ittham), this (ayam) aggregate of six sheaths (ṣaṭ-kañcuka-gaṇaḥ) is also pure (api... śuddhaḥ eva) in the case of the one who is established in the unity with Śiva (śiva-aikya-rūḍhasya). Puruṣa --category 12-- (pumān) becomes pure (viśuddhyati) when he has attained the State of Śiva (prāpta-śiva-bhāvaḥ). There is no impurity at all (na eva... kācid aśuddhatā) in the tattva-s of the lords of Knowledge, etc. (vidyā-īśa-ādiṣu tattveṣu). Thus (iti evam), through the emission (sṛṣṭyā) of pure tattva-s or categories (śuddha-tattvānām), the disciple (śiṣyaḥ) becomes also identical with that (api tad-mayaḥ... bhavet hi). This (etad) (is) indicated (sūcitam) in venerable Mālinīvijayottaratantra (śrī-mālinīvijayottare)||103-111||
Stanzas 112 to 122
बन्धमोक्षावुभावेताविन्द्रियाणां जगुर्बुधाः।
निगृहीतानि बन्धाय विमुक्तानि विमुक्तये॥११२॥
एतानि व्यापके भावे यदा स्युर्मनसा सह।
मुक्तानि क्वापि विषये रोधाद्बन्धाय तानि तु॥११३॥
इत्येवं द्विविधो भावः शुद्धाशुद्धप्रभेदतः।
इन्द्रियाणां समाख्यातः सिद्धयोगीश्वरीमते॥११४॥
Bandhamokṣāvubhāvetāvindriyāṇāṁ jagurbudhāḥ|
Nigṛhītāni bandhāya vimuktāni vimuktaye||112||
Etāni vyāpake bhāve yadā syurmanasā saha|
Muktāni kvāpi viṣaye rodhādbandhāya tāni tu||113||
Ityevaṁ dvividho bhāvaḥ śuddhāśuddhaprabhedataḥ|
Indriyāṇāṁ samākhyātaḥ siddhayogīśvarīmate||114||
The wise (budhāḥ) proclaimed (jaguḥ) (that there are) these two (ubhau etau) in the case of the indriya-s --i.e. Jñānendriya-s and Karmendriya-s-- (indriyāṇām): Bondage and Liberation (bandha-mokṣau). (When these indriya-s are) restrained (nigṛhītāni), (they are) for bondage (bandhāya), (but when they are) liberated (vimuktāni), (they are) for Liberation (vimuktaye).
These (indriya-s) (etāni) (are) liberated (muktāni) when (yadā) they are (syuḥ), together with the mind (manasā saha), in the (all)-pervading state (vyāpake bhāve). But (tu) by confining (them) (rodhāt) somewhere (kvāpi) with reference to an object (viṣaye), they (tāni) are for bondage --i.e. they bind-- (bandhāya). Thus (iti evam), according to the division into pure and impure (śuddha-aśuddha-prabhedatas), the state (bhāvaḥ) of the indriya-s (indriyāṇām) is declared (samākhyātaḥ) to be of two sorts (dvividhaḥ) in Siddhayogīśvarīmata (siddhayogīśvarīmate)||112-114||
श्रीमान्विद्यागुरुस्त्वाह प्रमाणस्तुतिदर्शने।
समस्तमन्त्रैर्दीक्षायां नियमस्त्वेष कथ्यते॥११५॥
मायान्तशुद्धौ सर्वाः स्युः क्रिया ह्यपरया सदा।
द्व्यात्मया सकलान्ते तु निष्कले परयैव तु॥११६॥
ईशान्ते च पिबन्यादि सकलान्तेऽङ्गपञ्चकम्।
इत्येवंविधिमालोच्य कर्म कुर्याद्गुरूत्तमः॥११७॥
Śrīmānvidyāgurustvāha pramāṇastutidarśane|
Samastamantrairdīkṣāyāṁ niyamastveṣa kathyate||115||
Māyāntaśuddhau sarvāḥ syuḥ kriyā hyaparayā sadā|
Dvyātmayā sakalānte tu niṣkale parayaiva tu||116||
Īśānte ca pibanyādi sakalānte'ṅgapañcakam|
Ityevaṁvidhimālocya karma kuryādgurūttamaḥ||117||
Venerable (śrīman) Guru (called) Vidyādhipati (vidyā-guruḥ tu) said (āha) (the same thing) in accordance with (his own) viewpoint (presented) in Pramāṇastuti (pramāṇa-stuti-darśane).
This (eṣaḥ) rule (niyamaḥ) regarding initiation (dīkṣāyām) by means of all the Mantra-s (samasta-mantraiḥ) is (now) described (kathyate). All (sarvāḥ) the rituals (kriyāḥ) with regard to the purification (of the tattva-s) up to Māyā (māyā-anta-śuddhau) are (syuḥ) always (sadā) with (the Mantra of) Aparā --i.e. Hrīḥ hūṁ phaṭ-- (aparayā) undoubtedly (hi). With (the Mantra) which has a double nature --i.e. the Mantra of Parāparā: Oṁ aghore hrīḥ paramaghore huṁ ghorarūpe haḥ ghoramukhi bhīma bhīṣaṇe vama piba he ruru rara phaṭ huṁ haḥ phaṭ-- (dvi-ātmayā), regarding (all the tattva-s from Sadvidyā --category 5--) up to Śiva with parts --viz. Sadāśiva, category 3-- (sakala-ante tu). With reference to partless Śiva --category 1-- (niṣkale), with (the Mantra of) Parā --i.e. Sauḥ-- (parayā eva tu). And (ca) (the eight Mantra-s) of Pibanī --i.e. Piba he ruru rara phaṭ huṁ haḥ phaṭ--, etc. (pibanī-ādi) (are to be employed) up to Īśa --viz. Īśvara, category 4-- (īśa-ante). The group of five limbs (aṅga-pañcakam) (should be used) up to Śiva with parts --i.e. Sadāśiva, category 3-- (sakala-ante). Thus (iti), having pondered (ālocya) over such procedure --lit. over the procedure which is so-- (evam-vidhim), the best Guru (guru-uttamaḥ) should perform (kuryāt) the rite (karma)||115-117||
पुराध्वनि हुतीनां या सङ्ख्येयं तत्त्ववर्णयोः।
तामेव द्विगुणीकुर्यात्पदाध्वनि चतुर्गुणाम्॥११८॥
क्रमान्मन्त्रकलामार्गे द्विगुणा द्विगुणा क्रमात्।
यावत्त्रितत्त्वसंशुद्धौ स्याद्विंशतिगुणा ततः॥११९॥
प्रतिकर्म भवेत्षष्टिराहुतीनां त्रितत्त्वके।
एकतत्त्वे शतं प्राहुराहुतीनां तु साष्टकम्॥१२०॥
Purādhvani hutīnāṁ yā saṅkhyeyaṁ tattvavarṇayoḥ|
Tāmeva dviguṇīkuryātpadādhvani caturguṇām||118||
Kramānmantrakalāmārge dviguṇā dviguṇā kramāt|
Yāvattritattvasaṁśuddhau syādviṁśatiguṇā tataḥ||119||
Pratikarma bhavetṣaṣṭirāhutīnāṁ tritattvake|
Ekatattve śataṁ prāhurāhutīnāṁ tu sāṣṭakam||120||
(First there is) this (iyam) number --e.g. one-- (saṅkhyā) of oblations (hutīnām) which (yā) (are performed) with reference to the path of the Bhuvana-s (pura-adhvani)... (well,) in the case of the Tattva-s and Varṇa-s (tattva-varṇayoḥ), (the Guru) should perform a double number of oblations (tām eva dviguṇī-kuryāt). (And the number of oblations) regarding the path of the Pada-s (pada-adhvani) (should be) fourfold --i.e. four times the number of oblations for the path of the worlds-- (caturguṇām). (Next,) with regard to the paths of Mantra and Kalā (mantra-kalā-mārge), (the number of oblations should be) double (than before) --i.e. 4 x 2 = 8-- (dviguṇā) (and) double (than before) --i.e. 8 x 2 = 16-- (dviguṇā), respectively (kramāt... kramāt). Inasmuch as (yāvat), regarding the purification of the three tattva-s (tri-tattva-saṁśuddhau), (the number of oblations) is (syāt) twenty-fold (viṁśatiguṇā), therefore (tatas), as regards the three tattva-s (tri-tattvake), there is (bhavet) sixty (ṣaṣṭiḥ) oblations (āhutīnām) for each ritual (prati-karma). (The wise) said (prāhuḥ) (that there are) one hundred and eight (śatam... sa-aṣṭakam) oblations (āhutīnām tu) with reference to the one Principle (eka-tattve)||118-120||
विलोमकर्मणा साकं याः पूर्णाहुतयः स्मृताः।
तासां सर्वाध्वसंशुद्धौ सङ्ख्यान्यत्वं न किञ्चन॥१२१॥
इत्येषा कथिता दीक्षा जननादिसमन्विता॥१२२॥
Vilomakarmaṇā sākaṁ yāḥ pūrṇāhutayaḥ smṛtāḥ|
Tāsāṁ sarvādhvasaṁśuddhau saṅkhyānyatvaṁ na kiñcana||121||
Ityeṣā kathitā dīkṣā jananādisamanvitā||122||
With reference to the purification of all the paths (sarva-adhva-saṁśuddhau), there is no difference as for the number (saṅkhyā-anyatvaṁ na kiñcana) of those (tāsām) full oblations (pūrṇa-āhutayaḥ) that (yāḥ) have been mentioned (smṛtāḥ) together with (sākam) (the number of full oblations for) the reversed ritual --i.e. the ritual to eliminate all that is opposing-- (viloma-karmaṇā).
Thus (iti), this (eṣā) initiation (dīkṣā) endowed with birth, etc. (janana-ādi-samanvitā) has been described (kathitā)||121-122||
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