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Tantrāloka (Tantraloka): Chapter 25 - stanzas 1 to 29 - Non-dual Shaivism of Kashmir
Śrāddhakḷptiḥ
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 29) of the twenty-fifth chapter (called Śrāddhakḷptiḥ).
This work was written by the great Master Abhinavagupta and is a compendium of Tantra in all its facets. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.
This treatise whose name is Tantrāloka is a complete encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.
Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!
Keeping the above in mind, now read Tantrāloka and experience Supreme Delight, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Stanzas 1 to 15
अथ श्रीतन्त्रालोके पञ्चविंशतितममाह्निकम्।
Atha śrītantrāloke pañcaviṁśatitamamāhnikam|
Here begins (atha) the twenty-fifth (pañcaviṁśatitamam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथ श्राद्धविधिः श्रीमत्षडर्धोक्तो निगद्यते॥१॥
Atha śrāddhavidhiḥ śrīmatṣaḍardhokto nigadyate||1||
Now (atha) the procedure of the funerary rite in which there are offerings to the departed ones (śrāddha-vidhiḥ) which is mentioned in the venerable Trika (śrīmat-ṣaṭ-ardha-uktaḥ) is proclaimed (here) (nigadyate)||1||
सिद्धातन्त्रे सूचितोऽसौ मूर्तियागनिरूपणे।
अन्त्येष्ट्या सुविशुद्धानामशुद्धानां च तद्विधिः॥२॥
त्र्यहे तुर्येऽह्नि दशमे मासि मास्याद्यवत्सरे।
वर्षे वर्षे सर्वकालं कार्यस्तत्स्वैः स पूर्ववत्॥३॥
तत्र प्राग्वद्यजेद्देवं होमयेदनले तथा।
ततो नैवेद्यमेव प्राग्गृहीत्वा हस्तगोचरे॥४॥
गुरुरन्नमयीं शक्तिं वृंहिकां वीर्यरूपिणीम्।
ध्यात्वा तया समाविष्टं तं साध्यं चिन्तयेत्सुधीः॥५॥
ततोऽस्य यः पाशवोंऽशो भोग्यरूपस्तमर्पयेत्।
भोक्तर्येकात्मभावेन शिष्य इत्थं शिवीभवेत्॥६॥
Siddhātantre sūcito'sau mūrtiyāganirūpaṇe|
Antyeṣṭyā suviśuddhānāmaśuddhānāṁ ca tadvidhiḥ||2||
Tryahe turye'hni daśame māsi māsyādyavatsare|
Varṣe varṣe sarvakālaṁ kāryastatsvaiḥ sa pūrvavat||3||
Tatra prāgvadyajeddevaṁ homayedanale tathā|
Tato naivedyameva prāggṛhītvā hastagocare||4||
Gururannamayīṁ śaktiṁ vṛṁhikāṁ vīryarūpiṇīm|
Dhyātvā tayā samāviṣṭaṁ taṁ sādhyaṁ cintayetsudhīḥ||5||
Tato'sya yaḥ pāśavo'ṁśo bhogyarūpastamarpayet|
Bhoktaryekātmabhāvena śiṣya itthaṁ śivībhavet||6||
It --i.e. the procedure of the funerary rite in which there are offerings to the departed ones-- (asau) is indicated (sūcitaḥ) in Siddhātantra (siddhātantre), within the description of the sacrifice of the idols (mūrti-yāga-nirūpaṇe).
That procedure (tad-vidhiḥ) (is both) for those who have been well purified (su-viśuddhānām) by the last sacrifice --a topic that was dealt with in the previous chapter-- (antya-iṣṭyā) and (ca) for those who have not been purified (by it) (aśuddhānām). It (saḥ) is to be performed (kāryaḥ) (by the Guru) together with his own (assistants) --far-fetched Sanskrit here-- (tad-svaiḥ), like before (pūrva-vat), on the third, fourth and tenth days (tri-ahe turye ahni daśame), every month (māsi māsi) during the first year (ādya-vatsare), (and after that,) every year (varṣe varṣe) at all times (sarva-kālam). There --i.e. in the course of that ritual-- (tatra), (the Guru) should worship (yajet) God (devam) as before (prāk-vat), and (tathā) make offerings (homayet) into the fire (anale).
After that (tatas), having firstly taken (prāk gṛhītvā) the offering of eatables (naivedyam eva) in the sphere of action of the hands (hasta-gocare), having meditated (dhyātvā) on the nourishing power whose form is virility and which consists of food (anna-mayīm śaktim vṛṁhikām vīrya-rūpiṇīm), the wise (sudhīḥ) Guru (guruḥ) thinks (cintayet) that the goal (of this ritual) --i.e. the departed disciple-- (sādhyam) is totally pervaded (samāviṣṭam) by it --viz. by the abovementioned nourishing power-- (tayā). Next (tatas), he should offer (arpayet) that (tam) —viz. his --i.e. of the departed one-- (asya) bound (pāśavaḥ) aspect (aṁśaḥ) that (yaḥ) is to be experienced (bhogya-rūpaḥ)— into the Bhoktā, i.e. in the Experient (bhoktari) with a state of identity (eka-ātma-bhāvena). In this way (ittham), the (dead) disciple (śiṣyaḥ) becomes Śiva (śivī-bhavet)||2-6||
भोग्यतान्या तनुर्देह इति पाशात्मका मताः।
श्राद्धे मृतोद्धृतावन्तयागे तेषां शिवीकृतिः॥७॥
एकेनैव विधानेन यद्यपि स्यात्कृतार्थता।
तथापि तन्मयीभावसिद्ध्यै सर्वं विधिं चरेत्॥८॥
Bhogyatānyā tanurdeha iti pāśātmakā matāḥ|
Śrāddhe mṛtoddhṛtāvantayāge teṣāṁ śivīkṛtiḥ||7||
Ekenaiva vidhānena yadyapi syātkṛtārthatā|
Tathāpi tanmayībhāvasiddhyai sarvaṁ vidhiṁ caret||8||
"The enjoyment/experience --i.e. all the fruits of one's own karma-- (bhogyatā), another body --apparently, Abhinavagupta refers to the subtle body-- (anyā tanuḥ) (and) the body (dehaḥ iti)" are considered to be (matāḥ) the bonds (pāśa-ātmakāḥ). During the funerary rite in which there are offerings to the departed ones (śrāddhe), during the extraction/salvation of the dead (mṛta-uddhṛtau) (and) during the last sacrifice (anta-yāge), they --viz. all those bonds-- are made one with Śiva (teṣām śivī-kṛtiḥ).
Although (yadi api) there is (syāt) success --i.e. the goal is attained-- (kṛtārthatā) by only one procedure (ekena eva vidhānena), even so (tathā api), in order to achieve identification with Him (tanmayībhāva-siddhyai), (the Guru) should perform (caret) the whole procedure (sarvam vidhim)||7-8||
बुभुक्षोस्तु क्रियाभ्यासभूमानौ फलभूमनि।
हेतू ततो मृतोद्धारश्राद्धाद्यस्मै समाचरेत्॥९॥
तत्त्वज्ञानार्कविध्वस्तध्वान्तस्य तु न कोऽप्ययम्।
अन्त्येष्टिश्राद्धविध्यादिरुपयोगी कदाचन॥१०॥
तेषां तु गुरु तद्वर्गवर्ग्यसब्रह्मचारिणाम्।
तत्सन्तानजुषामैक्यदिनं पर्वदिनं भवेत्॥११॥
यदा हि बोधस्योद्रेकस्तदा पर्वाह पूरणात्।
जन्मैक्यदिवसौ तेन पर्वणी बोधसिद्धितः॥१२॥
पुत्रकोऽपि यदा कस्मैचन स्यादुपकारकः।
तदा मातुः पितुः शक्तेर्वामदक्षान्तरालगाः॥१३॥
नाडीः प्रवाहयेद्देवायार्पयेत निवेदितम्।
श्रीमद्भरुणतन्त्रे च तच्छिवेन निरूपितम्॥१४॥
तद्वाहकालापेक्षा च कार्या तद्रूपसिद्धये।
स्वाच्छन्द्येनाथ तत्सिद्धिं विधिना भाविना चरेत्॥१५॥
Bubhukṣostu kriyābhyāsabhūmānau phalabhūmani|
Hetū tato mṛtoddhāraśrāddhādyasmai samācaret||9||
Tattvajñānārkavidhvastadhvāntasya tu na ko'pyayam|
Antyeṣṭiśrāddhavidhyādirupayogī kadācana||10||
Teṣāṁ tu guru tadvargavargyasabrahmacāriṇām|
Tatsantānajuṣāmaikyadinaṁ parvadinaṁ bhavet||11||
Yadā hi bodhasyodrekastadā parvāha pūraṇāt|
Janmaikyadivasau tena parvaṇī bodhasiddhitaḥ||12||
Putrako'pi yadā kasmaicana syādupakārakaḥ|
Tadā mātuḥ pituḥ śaktervāmadakṣāntarālagāḥ||13||
Nāḍīḥ pravāhayeddevāyārpayeta niveditam|
Śrīmadbharuṇatantre ca tacchivena nirūpitam||14||
Tadvāhakālāpekṣā ca kāryā tadrūpasiddhaye|
Svācchandyenātha tatsiddhiṁ vidhinā bhāvinā caret||15||
But (tu) in the case of someone who wants worldly enjoyment (bubhukṣoḥ), (since) abundance of rituals and abundance of practices (kriyā-abhyāsa-bhūmānau) (are) the two causes (hetū) with reference to an abundance of fruits (phala-bhūmani), therefore (tatas), (the Guru) should perform (samācaret) the extraction/salvation of the dead, the funerary rite where offerings are given to the departed ones, etc. (mṛta-uddhāra-śrāddha-ādi) for him (asmai).
However (tu), in the case of someone whose darkness has been totally eliminated by the sun of the Knowledge of the (Supreme) Principle (tattva-jñāna-arka-vidhvasta-dhvāntasya), this (ayam) (set of) procedures (such as) the last sacrifice, the funerary rites where there are offerings to the departed ones, etc. (antya-iṣṭi-śrāddha-vidhi-ādiḥ) (is) never (na ko'pi... kadācana) useful (upayogī).
The day of their unity (with Śiva) (teṣām tu... aikya-dinam) —i.e. of his --viz. Guru's-- family, colleagues along with brahmacārī-s --in general, practitioners of celibacy-- (tad-varga-vargya-sa-brahmacāriṇām)— is (bhavet) an important/venerable day which is an occasion of joy --according to Jayaratha, the commentator, "guru" is here an adjective of "parvadinam"-- (guru... parva-dinam) for those who belong to his --i.e. Guru's-- lineage (tad-santāna-juṣām).
When (yadā hi) (there is) abundance/preponderance (udrekaḥ) of Consciousness (bodhasya), then (tadā) He --i.e. the Supreme Lord-- said (āha) (that there is) a parva --viz. an occasion of joy-- (parva) because it fills (Consciousness) (pūraṇāt).
Therefore (tena), the birthday and the day of unity (janma-aikya-divasau) are two holidays (parvaṇī) as (in them) there is the attainment of Consciousness (boddha-siddhitas).
When (yadā) even (api) a spiritual son (putrakaḥ) is (syāt) doing a service (upakārakaḥ) for someone --Abhinavagupta refers here to a dead person-- (kasmaicana), then (tadā) he --i.e. the spiritual son-- should cause the subtle channels residing on the left, right and middle of mother, father (and) wife to flow (mātuḥ pituḥ śakteḥ vāma-dakṣa-antarāla-gāḥ... nāḍīḥ pravāhayet), (and next) he should offer (arpayeta) (the aggregate of edibles) given (to mother, father and wife) (niveditam) to God (devāya).
And (ca) that (tad) has been described (nirūpitam) by Śiva (śivena) in the venerable Bharuṇatantra (śrīmat-bharuṇatantre).
In order to attain His nature (tad-rūpa-siddhaye), (a sacrifice) connected with the times of that flowing (of vital energy) (tad-vāha-kāla-apekṣā ca) is to be performed (kāryā). Now (atha), he should freely practice (svācchandyena... caret) that fulfilment (tad-siddhim) by means of a future procedure (vidhinā bhāvinā) --if this makes any sense, Sanskrit looks strange here--||9-15||
Stanzas 16 to 26
यस्य कस्यापि वा श्राद्धे गुरुदेवाग्नितर्पणम्।
सचक्रेष्टिर्भवेच्छ्रौतो न तु स्यात्पाशवो विधिः॥१६॥
श्रीमौकुटे तथा चोक्तं शिवशास्त्रे स्थितोऽपि यः।
प्रत्येति वैदिके भग्नघण्टावन्न स किञ्चन॥१७॥
तथोक्तदेवपूजादिचक्रयागान्तकर्मणा।
रुद्रत्वमेत्यसौ जन्तुर्भोगान्दिव्यान्समश्नुते॥१८॥
Yasya kasyāpi vā śrāddhe gurudevāgnitarpaṇam|
Sacakreṣṭirbhavecchrauto na tu syātpāśavo vidhiḥ||16||
Śrīmaukuṭe tathā coktaṁ śivaśāstre sthito'pi yaḥ|
Pratyeti vaidike bhagnaghaṇṭāvanna sa kiñcana||17||
Tathoktadevapūjādicakrayāgāntakarmaṇā|
Rudratvametyasau janturbhogāndivyānsamaśnute||18||
Or (vā) during the funerary rite where there are offerings to the departed ones (śrāddhe) for whomsoever (yasya kasyāpi), the act of pleasing Guru, God and Fire (guru-deva-agni-tarpaṇam) is (bhavet) the sacrifice of the group (cakra-iṣṭiḥ). But (tu) the procedure (vidhiḥ) should not be (na... syāt) Vedic (śrautaḥ), i.e. relating to paśu-s --viz. beasts in bondage-- (pāśavaḥ).
It has been said (uktam) in like manner (tathā ca) in the venerable Maukuṭa (śrī-maukuṭe): "Also (api), he (saḥ) who (yaḥ), having been devoted to (sthitaḥ) the scripture(s) of Śiva (śiva-śāstre), returns (pratyeti) to the Vedic (ones) (vaidike), (is) nothing (na... kiñcana), like a broken bell (bhagna-ghaṇṭā-vat). Likewise (tathā), through (two) ritualistic action(s) —the aforesaid worship of God, at the beginning, (together with) the sacrifice of the group, at the end— (ukta-deva-pūjā-ādi-cakra-yāga-anta-karmaṇā), the jantu --lit. "insect", but in this context it might mean "person, living being, man, individual soul", i.e. Abhinavagupta is speaking about the person who has died-- (asau jantuḥ) becomes Rudra (rudratvam eti) (and) gets (samaśnute) divine enjoyments (bhogān divyān)"||16-18||
अथ वच्मः स्फुटं श्रीमत्सिद्धायां नाडिचारणम्।
या वाहयितुमिष्येत नाडी तामेव भावयेत्॥१९॥
भावनातन्मयीभावे सा नाडी वहति स्फुटम्।
यद्वा वाहयितुं येष्टा तदङ्गं तेन पाणिना॥२०॥
आपीड्य कुक्षिं नमयेत्सा वहेन्नाडिका क्षणात्।
एवं श्राद्धमुखेनापि भोगमोक्षोभयस्थितिम्॥२१॥
कुर्यादिति शिवेनोक्तं तत्र तत्र कृपालुना।
शक्तिपातोदये जन्तोर्येनोपायेन दैशिकः॥२२॥
करोत्युद्धरणं तत्तन्निर्वाणायास्य कल्पते।
उद्धर्ता देवदेवो हि स चाचिन्त्यप्रभावकः॥२३॥
उपायं गुरुदीक्षादि द्वारमात्रेण संश्रयेत्।
उक्तं श्रीमन्मतङ्गाख्ये मुनिप्रश्नादनन्तरम्॥२४॥
मुक्तिर्विवेकात्तत्त्वानां दीक्षातो योगतो यदि।
चर्यामात्रात्कथं सा स्यादित्यतः सममुत्तरम्॥२५॥
प्रहस्योचे विभुः कस्माद्भ्रान्तिस्ते परमेशितुः।
सर्वानुग्राहकत्वं हि संसिद्धं दृश्यतां किल॥२६॥
Atha vacmaḥ sphuṭaṁ śrīmatsiddhāyāṁ nāḍicāraṇam|
Yā vāhayitumiṣyeta nāḍī tāmeva bhāvayet||19||
Bhāvanātanmayībhāve sā nāḍī vahati sphuṭam|
Yadvā vāhayituṁ yeṣṭā tadaṅgaṁ tena pāṇinā||20||
Āpīḍya kukṣiṁ namayetsā vahennāḍikā kṣaṇāt|
Evaṁ śrāddhamukhenāpi bhogamokṣobhayasthitim||21||
Kuryāditi śivenoktaṁ tatra tatra kṛpālunā|
Śaktipātodaye jantoryenopāyena daiśikaḥ||22||
Karotyuddharaṇaṁ tattannirvāṇāyāsya kalpate|
Uddhartā devadevo hi sa cācintyaprabhāvakaḥ||23||
Upāyaṁ gurudīkṣādi dvāramātreṇa saṁśrayet|
Uktaṁ śrīmanmataṅgākhye munipraśnādanantaram||24||
Muktirvivekāttattvānāṁ dīkṣāto yogato yadi|
Caryāmātrātkathaṁ sā syādityataḥ samamuttaram||25||
Prahasyoce vibhuḥ kasmādbhrāntiste parameśituḥ|
Sarvānugrāhakatvaṁ hi saṁsiddhaṁ dṛśyatāṁ kila||26||
Now (atha) I am going to speak --lit. "we are going to speak", but great writers like Abhinavagupta sometimes use first person plural (e.g. vacmaḥ) instead of first person singular (e.g. vacmi)-- (vacmaḥ) clearly (sphuṭam) about the movement (of the vital energy) in the subtle channels (nāḍi-cāraṇam) (as it is described) in the venerable Siddhā (śrīmat-siddhāyām).
(There is) a subtle channel (nāḍī) that (the one performing the procedure) (yā) would wish (iṣyeta) to make flow (vāhayitum). (Well, then) he should contemplate (bhāvayet) on it only (tām eva). That subtle channel (sā nāḍī), in a state of identification with the contemplation (bhāvanā-tad-mayī-bhāve), evidently (sphuṭam) flows --i.e. the vital energy flows through it more intensely-- (vahati). Or else (yad vā), in order to cause (the vital energy) to flow (vāhayitum) (in) that (subtle channel) which has been chosen --Sanskrit is not clear here, Abhinavagupta should have written "yeṣṭā nāḍyām"-- (yā iṣṭā), (he,) after pressing (āpīḍya) that (portion of the) body (tad-aṅgam) with the hand (tena pāṇinā), should incline/bend (namayet) the belly (of the deceased one) (kukṣim). (Then,) the subtle channel (sā... nāḍikā) flows (vahet) at once (kṣaṇāt).
Thus (evam), it has been mentioned (uktam) by Merciful Śiva (śivena... kṛpālunā) here and there (in His scriptures) (tatra tatra) that (iti) also (api) by means of the funerary rite where there are offerings to the departed ones (śrāddha-mukhena) (the Guru) should produce --or directly "(The Guru) produces"-- (kuryāt) the condition of worldly enjoyment, Liberation or both (for his disciple who has died) (bhoga-mokṣa-ubhaya-sthitim).
When there is emergence of Śaktipāta --i.e. Grace bestowal-- (śakti-pāta-udaye) in the case of a jantu --viz. of a person, man, individual soul, etc.-- (jantoḥ), (then) through any means (yena upāyena), the spiritual preceptor (daiśikaḥ) performs (karoti) the extraction/elevation (uddharaṇam) of this (jantu) (asya) (and) is able to extinguish this and that (bond) (tad-tad-nirvāṇāya... kalpate) of his (asya).
Undoubtedly (hi), He (saḥ), the God of gods (deva-devaḥ), (is) the Savior/Redeemer (uddhartā), and (ca) He has an inconceivable Power (acintya-prabhāvakaḥ). He resorts (saṁśrayet) to a means (upāyam) (such as) Guru, initiation, etc. (guru-dīkṣā-ādi) as a mere doorway (dvāra-mātreṇa).
It has been stated (uktam) in the venerable (scripture) called Mataṅga (śrīmat-mataṅga-ākhye), immediately after (anantaram) the question of the sage (muni-praśnāt):
(The sage asked:) "If (yadi) (there is) Liberation (muktiḥ) through the discernment/discrimination (vivekāt) of the tattva-s or categories (tattvānām), through initiation (dīkṣātas) (or) through Yoga (yogatas), how (katham) does it --i.e. Liberation-- take place (sā syāt) through the mere caryā --this term has many meanings: "observance, performance, practice, behavior, and even rite in some contexts"-- (caryā-mātrāt... iti)?". Then (atas), after laughing (prahasya), the All-pervasive One (vibhuḥ) uttered (ūce) an upright (samam) answer (uttaram): "Whence (kasmāt) (did) your (te) confusion (bhrāntiḥ) (come)? Let the fully proved/established/accomplished Supreme Lord's State as the One who favors everyone be seen (parama-īśituḥ... sarva-anugrāhakatvam hi saṁsiddham dṛśyatām) indeed (kila)?"||19-26||
Stanzas 27 to 29
प्राप्तमृत्योर्विषव्याधिशस्त्रादि किल कारणम्।
अल्पं वा बहु वा तद्वदनुध्या मुक्तिकारणम्॥२७॥
मुक्त्यर्थमुपचर्यन्ते बाह्यलिङ्गान्यमूनि तु।
इति ज्ञात्वा न सन्देह इत्थं कार्यो विपश्चिता॥२८॥
इयतैव कथं मुक्तिरिति भक्तिं परां श्रयेत्।
उक्तः श्राद्धविधिर्भ्रान्तिगरातङ्कविमर्दनः॥२९॥
Prāptamṛtyorviṣavyādhiśastrādi kila kāraṇam|
Alpaṁ vā bahu vā tadvadanudhyā muktikāraṇam||27||
Muktyarthamupacaryante bāhyaliṅgānyamūni tu|
Iti jñātvā na sandeha itthaṁ kāryo vipaścitā||28||
Iyataiva kathaṁ muktiriti bhaktiṁ parāṁ śrayet|
Uktaḥ śrāddhavidhirbhrāntigarātaṅkavimardanaḥ||29||
In the case of someone whose death has come (prāpta-mṛtyoḥ), the cause (kāraṇam) —little (alpam) or (vā... vā) much (bahu)— (for him to die is) certainly (kila) poison, sickness, weapons, etc. (viṣa-vyādhi-śastra-ādi). Likewise (tadvat), meditation (anudhyā) (is) the cause of Liberation (mukti-kāraṇam). Those (amūni tu) (rituals) furnished with external marks (bāhya-liṅgāni) are used figuratively/metaphorically (upacaryante) to get Liberation (mukti-artham). In this way (ittham), having known (jñātvā) so (iti), the doubt (sandehaḥ) is not produced (na... kāryaḥ) by a wise person (vipaścitā), (i.e. he does does not produce any doubts such as, for instance:) "How (katham) (might there be) Liberation (muktiḥ) by just this --viz. by means of caryā-- (iyatā eva... iti)?", (and) he resorts (śrayet) to supreme (parām) devotion (bhaktim).
The śrāddha procedure --i.e. the funerary rite where there are offerings to the deceased ones-- (śrāddha-vidhiḥ) —which destroys the mental affliction (produced) by the poisonous beverage of error/confusion (bhrānti-gara-ātaṅka-vimardanaḥ)— has been described/mentioned (uktaḥ)||27-29||
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This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.
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