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Tantrāloka (Tantraloka): Chapter 28 - stanzas 1 to 150 - Non-dual Shaivism of Kashmir

Bahubhitparvapavitrādi nimittajam

Introduction
Stanzas 1 to 35
Stanzas 36 to 51
Stanzas 52 to 63

Stanzas 64 to 71
Stanzas 72 to 84
Stanzas 85 to 111
Stanzas 112 to 150

Introduction

photo 65 - four candles This is the first set of stanzas (from the stanza 1 to the stanza 150) of the twenty-eighth chapter (called Bahubhitparvapavitrādi nimittajam).

This work was written by the great Master Abhinavagupta and is a compendium of Tantra in all its facets. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.

This treatise whose name is Tantrāloka is a complete encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.

Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!

Keeping the above in mind, now read Tantrāloka and experience Supreme Delight, dear Śiva.

Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.

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Stanzas 1 to 35

अथ श्रीतन्त्रालोकेऽष्टाविंशमाह्निकम्।
Atha śrītantrāloke'ṣṭāviṁśamāhnikam|

Here begins (atha) the twenty-eighth (aṣṭāviṁśam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|

इति नित्यविधिः प्रोक्तो नैमित्तिकमथोच्यते॥१॥
नियतं भावि यन्नित्यं तदित्यस्मिन्विधौ स्थिते।
मुख्यत्वं तन्मयीभूतं सर्वं नैमित्तिकं ततः॥२॥
Iti nityavidhiḥ prokto naimittikamathocyate||1||
Niyataṁ bhāvi yannityaṁ tadityasminvidhau sthite|
Mukhyatvaṁ tanmayībhūtaṁ sarvaṁ naimittikaṁ tataḥ||2||

Thus (iti), the regular procedure (nitya-vidhiḥ) has been mentioned (proktaḥ). Now (atha) the occasional (procedure) (naimittikam) is proclaimed (ucyate).

Nitya (nityam) (is) that (tad) which (yad) is (bhāvi) constant (niyatam). So (iti), in this procedure which is constant (asmin vidhau sthite), the main (characteristic) --lit. preeminence-- (mukhyatvam) (is) identical to that --i.e. the main characteristic is its state of being constant-- (tad-mayī-bhūtam). For that reason (tatas), all (procedures) (sarvam) are occasional (naimittikam) --why? because nobody can be doing a ritual constantly--||1-2||

दिनादिकल्पनोत्थे तु नैयत्ये सर्वनित्यता।
दिनमासर्क्षवर्षादिनैयत्यादुच्यते तदा॥३॥
Dinādikalpanotthe tu naiyatye sarvanityatā|
Dinamāsarkṣavarṣādinaiyatyāducyate tadā||3||

When the fixity arises from creating in the mind the (concepts of) day, etc. (dina-ādi-kalpanā-utthe tu naiyatye), then (tadā) the state of "nitya" (or) "regular" regarding all (the rituals) (sarva-nityatā) is said to exist (ucyate) due to the fixity of (the concepts of) day, month, asterism, year, etc. (dina-māsa-ṛkṣa-varṣa-ādi-naiyatyāt)||3||

अशङ्कितव्यावश्यन्तासत्ताकं जातुचिद्भवम्।
प्रमात्रनियतं प्राहुर्नैमित्तिकमिदं बुधाः॥४॥
Aśaṅkitavyāvaśyantāsattākaṁ jātucidbhavam|
Pramātraniyataṁ prāhurnaimittikamidaṁ budhāḥ||4||

(A ritual,) whose nature is necessary and not to be doubted (aśaṅkitavya-avaśyantā-sattākam), happens (bhavam) occasionally (jātucid). (Moreover, a rite) is not fixed for (all) the experients (pramātṛ-aniyatam). The wise (budhāḥ) said (prāhuḥ) (that) this (idam) (is) an occasional (ritual) (naimittikam)||4||

सन्ध्यादि पर्वसम्पूजा पवित्रकमिदं सदा।
नित्यं नियतरूपत्वात्सर्वस्मिन्शासनाश्रिते॥५॥
Sandhyādi parvasampūjā pavitrakamidaṁ sadā|
Nityaṁ niyatarūpatvātsarvasminśāsanāśrite||5||

(Rituals performed at the) juncture of the three divisions of the day --i.e. morning, noon, and evening--, etc. (sandhyā-ādi), worship on special days (parva-sampūjā), (and) the (ceremony of the) sacred thread (pavitrakam) — This (idam) (is) always (sadā) regular --viz. all those rituals are regular-- (nityam), because they are fixed (niyata-rūpatvāt) for all those who have taken refuge in a (particular) scripture/teaching (sarvasmin śāsana-āśrite)||5||

ज्ञानशास्त्रगुरुभ्रातृतद्वर्गप्राप्तयस्तथा।
तज्जन्मसंस्क्रियाभेदाः स्वजन्मोत्सवसङ्गतिः॥६॥
श्राद्धं विपत्प्रतीकारः प्रमोदोऽद्भुतदर्शनम्।
योगिनीमेलकः स्वांशसन्तानाद्यैश्च मेलनम्॥७॥
शास्त्रव्याख्यापुरामध्यावसानानि क्रमोदयः।
देवतादर्शनं स्वाप्नमाज्ञा समयनिष्कृतिः॥८॥
इति नैमित्तिकं श्रीमत्तन्त्रसारे निरूपितम्।
त्रयोविंशतिभेदेन विशेषार्चानिबन्धनम्॥९॥
Jñānaśāstragurubhrātṛtadvargaprāptayastathā|
Tajjanmasaṁskriyābhedāḥ svajanmotsavasaṅgatiḥ||6||
Śrāddhaṁ vipatpratīkāraḥ pramodo'dbhutadarśanam|
Yoginīmelakaḥ svāṁśasantānādyaiśca melanam||7||
Śāstravyākhyāpurāmadhyāvasānāni kramodayaḥ|
Devatādarśanaṁ svāpnamājñā samayaniṣkṛtiḥ||8||
Iti naimittikaṁ śrīmattantrasāre nirūpitam|
Trayoviṁśatibhedena viśeṣārcānibandhanam||9||

In the venerable Tantrasāra (śrīmat-tantrasāre), the occasional (rites) (naimittikam) connected with especial worships (viśeṣa-arcā-nibandhanam) are described (nirūpitam) as consisting of twenty-three divisions (trayoviṁśati-bhedena): "(1 - 2 - 3 - 4 -5) The acquisitions of knowledge, scripture, Guru, brothers (of the Guru) and his group --i.e. the family of the Guru-- (jñāna-śāstra-guru-bhrātṛ-tad-varga-prāptayaḥ), as well as (tathā) (6 - 7 - 8) his --Guru's-- birthday, (his) purification --viz. the day when he was consecrated as a Guru-- (and) his unity --i.e. the day when the Guru leaves his body and becomes one with Śiva-- (tad-janma-saṁskriyā-abhedāḥ), (9 - 10) his own --disciple's-- birthday (and) meeting for a festival (sva-janma-utsava-saṅgatiḥ), (11) the funerary rite where there are offerings to the deceased ones (śrāddham), (12) counteraction of adversity (vipad-pratīkāraḥ), (13) joy (pramodaḥ), (14) the act of seeing a wonder (adbhuta-darśanam), (15) intercourse with the Yoginī-s (yoginī-melakaḥ), and (ca) (16) meeting (melanam) with (people) of his own faction, lineage, etc. (sva-aṁśa-santāna-ādyaiḥ), (17 - 18 - 19) explanation of the scriptures —beginning, middle portion and end— (śāstra-vyākhyā-purā-madhya-avasānāni), (20) emergence of the succession (krama-udayaḥ), (21) the act of seeing a deity (devatā-darśanam) in a dream (svāpnam), (22) the command (ājñā), (and finally) (23) restoration for (breaking) rules --another posible translation would be "removal from convention"-- (samaya-niṣkṛtiḥ... iti)"||6-9||

तत्र पर्वविधिं ब्रूमो द्विधा पर्व कुलाकुलम्।
कुलाष्टककृतं पूर्वं प्रोक्तं श्रीयोगसञ्चरे॥१०॥
अब्धीन्दु मुनिरित्येतन्माहेश्या ब्रह्मसन्ततेः।
प्रतिपत्पञ्चदश्यौ द्वे कौमार्या रसवह्नियुक्॥११॥
अब्धिरक्षीन्दु वैष्णव्या ऐन्द्र्यास्त्वस्त्रं त्रयोदशी।
वाराह्या रन्ध्ररुद्रौ द्वे चण्ड्या वस्वक्षियुग्मकम्॥१२॥
द्वे द्वे तिथी तु सर्वासां योगेश्या दशमी पुनः।
तस्या अप्यष्टमी यस्माद्द्वितिथिः सा प्रकीर्तिता॥१३॥
अन्यैश्चाकुलपर्वापि वैपरीत्येन लक्षितम्।
कुलपर्वेति तद्ब्रूमो यथोक्तं भैरवे कुले॥१४॥
हैडरे त्रिकसद्भावे त्रिके कालीकुलादिके।
योऽयं प्राणाश्रितः पूर्वं कालः प्रोक्तः सुविस्तरात्॥१५॥
स चक्रभेदसञ्चारे काञ्चित्सूते स्वसंविदम्।
स्वसंवित्पूर्णतालाभसमयः पर्व भण्यते॥१६॥
पर्व पूरण इत्येव यद्वा पॄ पूरणार्थकः।
पर्वशब्दो निरुक्तश्च पर्व तत्पूरणादिति॥१७॥
हैडरेऽत्र च शब्दोऽयं द्विधा नान्तेतरः श्रुतः।
तच्चक्रचारनिष्णाता ये केचित्पूर्णसंविदः॥१८॥
तन्मेलकसमायुक्तास्ते तत्पूजापराः सदा।
योऽप्यतन्मय एषोऽपि तत्काले स्वक्रमार्चनात्॥१९॥
तद्योगिनीसिद्धसङ्घमेलकात्तन्मयीभवेत्।
यथा प्रेक्षणके तत्तद्द्रष्टृसंविदभेदिताम्॥२०॥
क्रमोदितां सद्य एव लभते तत्प्रवेशनात्।
योगाभ्यासक्रमोपात्तां तथा पूर्णां स्वसंविदम्॥२१॥
लभते सद्य एवैतत्संविदैक्यप्रवेशनात्।
तत्कालं चापि संवित्तेः पूर्णत्वात्कामदोग्धृता॥२२॥
तेन तत्तत्फलं तत्र काले सम्पूजयाचिरात्।
यथा चिरोपात्तधनः कुर्वन्नुत्सवमादरात्॥२३॥
अतिथिं सोऽनुगृह्णाति तत्कालाभिज्ञमागतम्।
तथा सुफलसंसिद्ध्यै योगिनीसिद्धनायकाः॥२४॥
यत्नवन्तोऽपि तत्कालाभिज्ञं तमनुगृह्णते।
उक्तं च तत्र तेनेह कुले सामान्यतेत्यलम्॥२५॥
यस्य यद्धृदये देवि वर्तते दैशिकाज्ञया।
मन्त्रो योगः क्रमश्चैव पूजनात्सिद्धिदो भवेत्॥२६॥
कुलाचारेण देवेशि पूज्यं सिद्धिविमुक्तये।
ये पर्वस्वेषु देवेशि तर्पणं तु विशेषतः॥२७॥
गुरूणां देवतानां च न कुर्वन्ति प्रमादतः।
दुराचारा हि ते दुष्टाः पशुतुल्या वरानने॥२८॥
अभावान्नित्यपूजाया अवश्यं ह्येषु पूजयेत्।
अटनं ज्ञानशक्त्यादिलाभार्थं यत्प्रकीर्तितम्॥२९॥
शक्तियागश्च यः प्रोक्तो वश्याकर्षणमारणम्।
तत्सर्वं पर्वदिवसेष्वयत्नेनैव सिद्ध्यति॥३०॥
तत्सामान्यविशेषाभ्यां षोढा पर्व निरूपितम्।
मासस्याद्यं पञ्चमं च श्रीदिनं परिभाष्यते॥३१॥
उत्कृष्टत्वात्पर्वदिनं श्रीपूर्वत्वेन भाष्यते।
समयो ह्येष यद्गुप्तं तन्नानुपपदं वदेत्॥३२॥
तुर्याष्टमान्यभुवनचरमाणि द्वयोरपि।
पक्षयोरिह सामान्यसामान्यं पर्व कीर्तितम्॥३३॥
यदेतेषु दिनेष्वेव भविष्यद्ग्रहभात्मकः।
उभयात्मा विशेषः स्यात्तत्सामान्यविशेषता॥३४॥
सा चैकादशधैकस्मिन्नेकस्मिन्विभुनोदिता।
सजातीया तु सोत्कृष्टेत्येवं शम्भुर्न्यरूपयत्॥३५॥
Tatra parvavidhiṁ brūmo dvidhā parva kulākulam|
Kulāṣṭakakṛtaṁ pūrvaṁ proktaṁ śrīyogasañcare||10||
Abdhīndu munirityetanmāheśyā brahmasantateḥ|
Pratipatpañcadaśyau dve kaumāryā rasavahniyuk||11||
Abdhirakṣīndu vaiṣṇavyā aindryāstvastraṁ trayodaśī|
Vārāhyā randhrarudrau dve caṇḍyā vasvakṣiyugmakam||12||
Dve dve tithī tu sarvāsāṁ yogeśyā daśamī punaḥ|
Tasyā apyaṣṭamī yasmāddvitithiḥ sā prakīrtitā||13||
Anyaiścākulaparvāpi vaiparītyena lakṣitam|
Kulaparveti tadbrūmo yathoktaṁ bhairave kule||14||
Haiḍare trikasadbhāve trike kālīkulādike|
Yo'yaṁ prāṇāśritaḥ pūrvaṁ kālaḥ proktaḥ suvistarāt||15||
Sa cakrabhedasañcāre kāñcitsūte svasaṁvidam|
Svasaṁvitpūrṇatālābhasamayaḥ parva bhaṇyate||16||
Parva pūraṇa ityeva yadvā pṝ pūraṇārthakaḥ|
Parvaśabdo niruktaśca parva tatpūraṇāditi||17||
Haiḍare'tra ca śabdo'yaṁ dvidhā nāntetaraḥ śrutaḥ|
Taccakracāraniṣṇātā ye kecitpūrṇasaṁvidaḥ||18||
Tanmelakasamāyuktāste tatpūjāparāḥ sadā|
Yo'pyatanmaya eṣo'pi tatkāle svakramārcanāt||19||
Tadyoginīsiddhasaṅghamelakāttanmayībhavet|
Yathā prekṣaṇake tattaddraṣṭṛsaṁvidabheditām||20||
Kramoditāṁ sadya eva labhate tatpraveśanāt|
Yogābhyāsakramopāttāṁ tathā pūrṇāṁ svasaṁvidam||21||
Labhate sadya evaitatsaṁvidaikyapraveśanāt|
Tatkālaṁ cāpi saṁvitteḥ pūrṇatvātkāmadogdhṛtā||22||
Tena tattatphalaṁ tatra kāle sampūjayācirāt|
Yathā ciropāttadhanaḥ kurvannutsavamādarāt||23||
Atithiṁ so'nugṛhṇāti tatkālābhijñamāgatam|
Tathā suphalasaṁsiddhyai yoginīsiddhanāyakāḥ||24||
Yatnavanto'pi tatkālābhijñaṁ tamanugṛhṇate|
Uktaṁ ca tatra teneha kule sāmānyatetyalam||25||
Yasya yaddhṛdaye devi vartate daiśikājñayā|
Mantro yogaḥ kramaścaiva pūjanātsiddhido bhavet||26||
Kulācāreṇa deveśi pūjyaṁ siddhivimuktaye|
Ye parvasveṣu deveśi tarpaṇaṁ tu viśeṣataḥ||27||
Gurūṇāṁ devatānāṁ ca na kurvanti pramādataḥ|
Durācārā hi te duṣṭāḥ paśutulyā varānane||28||
Abhāvānnityapūjāyā avaśyaṁ hyeṣu pūjayet|
Aṭanaṁ jñānaśaktyādilābhārthaṁ yatprakīrtitam||29||
Śaktiyāgaśca yaḥ prokto vaśyākarṣaṇamāraṇam|
Tatsarvaṁ parvadivaseṣvayatnenaiva siddhyati||30||
Tatsāmānyaviśeṣābhyāṁ ṣoḍhā parva nirūpitam|
Māsasyādyaṁ pañcamaṁ ca śrīdinaṁ paribhāṣyate||31||
Utkṛṣṭatvātparvadinaṁ śrīpūrvatvena bhāṣyate|
Samayo hyeṣa yadguptaṁ tannānupapadaṁ vadet||32||
Turyāṣṭamānyabhuvanacaramāṇi dvayorapi|
Pakṣayoriha sāmānyasāmānyaṁ parva kīrtitam||33||
Yadeteṣu dineṣveva bhaviṣyadgrahabhātmakaḥ|
Ubhayātmā viśeṣaḥ syāttatsāmānyaviśeṣatā||34||
Sā caikādaśadhaikasminnekasminvibhunoditā|
Sajātīyā tu sotkṛṣṭetyevaṁ śambhurnyarūpayat||35||

There (tatra), I am going to talk --lit. "we talk" or "we are going to talk", great writers sometimes write in plural about themselves, and this might be the case with Abhinavagupta; i.e. there is no "we", he is writing the scripture in solitude-- (brūmaḥ) about the procedure on special days --"parva" is difficult to translate by means of one word, you might say that it is "holiday", but I prefer to translate it as "special day" in this context now; from now on I could leave "parva" untranslated sometimes for the sake of convenience-- (parva-vidhim). (There are) Kulaparva-s and Akulaparva-s (parva kula-akulam). In the venerable Yogasañcara (śrī-yogasañcare), it is said (proktam) that the first one --or "the previous one"-- (pūrvam) is made out of a group of eight Kula-s --here, it refers to the eight Mothers; one of the many meanings of "Kula" is "Śakti" while "Akula" is "Śiva", yes, this topic is very complex-- (kula-aṣṭaka-kṛtam). (Now this is the enumeration of the 8 Kula-s:) (1) "The Moon of the Ocean (abdhi-indu) (and) the Sage" (muniḥ iti), this (etad) belongs to Māheśī (māheśyāḥ). (2) Both the first and the fifteenth (lunar days) --all this is related to the "tithi-s" or lunar days as Jayaratha explains in his commentary-- (pratipad-pañcadaśyau dve) belong to the race/lineage/family of Brahmā (brahma-santateḥ) --i.e. they are related to the goddess Brāhmī--. (3) The pair of Rasa and Fire (rasa-vahni-yuk) belongs to Kaumārī (kaumāryāḥ). (4) The Ocean (abdhiḥ) (and) the Moon of the Eyes (akṣi-indu) belong to Vaiṣṇavī (vaiṣṇavyāḥ). (5) The Weapon (astram) (and) the thirteenth (lunar day) (trayodaśī) belong to Aindrī (aindryāḥ tu). (6) Both the Holes and the Rudra-s (randhra-rudrau dve) belong to Vārāhī (vārāhyāḥ). (7) The pair of Vasus and Eyes (vasu-akṣi-yugmakam) belong to Caṇḍī --according to Jayaratha, Caṇḍī really is Cāmuṇḍā--. There are two lunar days for each Kula --i.e. for each Mother-- (dve dve tithī tu). However (punar), among all (the Kula-s) (sarvāsām) (only Yogeśī has one lunar day:) (8) The tenth (lunar day) (daśamī) belongs to Yogeśī (yogeśyāḥ). (Nonetheless, Yogeśī shares a day with Cāmuṇḍā:) Since (yasmāt) the eighth (lunar day) (aṣṭamī) also (api) belongs to her (tasyāḥ), she (sā) is said to have (prakīrtitā) two lunar days (dvi-tithiḥ). By others (anyaiḥ ca), the Akulaparva --Akula special days-- (akula-parva) is also characterized by (lakṣitam) being in reverse (vaiparītyena). Therefore (tad), I am going to speak --lit. "we speak" or "we are going to speak"-- (brūmaḥ) about "Kulaparva" --Kula special days-- (kula-parva) as declared (yathā uktam) in the triad (trike) (formed from) Bhairavakula (bhairave kule), Haiḍara (haiḍare) (and) Trikasadbhāva (trikasadbhāve), (plus all that has been taught on that topic) in the Kālīkula (school), etc. (kālīkula-ādike). This (ayam) time (kālaḥ) which (yaḥ) concerns the vital energy (prāṇa-āśritaḥ) has been previously mentioned (pūrvam... proktaḥ) in great detail (su-vistarāt) --i.e. in the Chapter 6 called Kālopāya or The means related to Time--. It --viz. time-- (saḥ), when moving through the different wheels --Abhinavagupta refers here to the different cycles of breathing and not to the cakra-s or centers of power (e.g. Mūlādhāra, Svādhiṣṭhāna, etc.)-- (cakra-bheda-sañcāre), begets (sūte) some (kāñcid) consciousness of its own (sva-saṁvidam). (Thus,) a parva or special day (parva) is said to be (bhaṇyate) a time for attaining the fullness of one's own Consciousness (sva-saṁvid-pūrṇatā-lābha-samayaḥ). In the Haiḍara --this is the name of a particular Tantra-- (haiḍare) and (ca) here (atra ca), this (ayam) word --i.e. "parvan" (crude form) declined as "parva" in Nominative case, singular, neuter gender-- (śabdaḥ) is heard (śrutaḥ) in two ways (dvidhā), ending in "na" and the other --viz. not ending in "na"-- (na-anta-itaraḥ) --i.e. according to those Tantra-s, there are two words "parvan" and "parva", anyway, in modern dictionaries the crude form "parva" does not exist--. (On the other hand,) "parva" (parva) (might be derived from) "pūraṇa" or "filling" (pūraṇaḥ iti eva), or else (yad vā) from (the root) "pṝ" --lit. to fill-- (pṝ) (and) its meaning (would be again) "filling" (pūraṇa-arthakaḥ). (So,) the word "parva" (parva-śabdaḥ) has been etymologically explained (niruktaḥ ca). (In other words,) "since it fills That" --viz. Consciousness-- (tad-pūraṇāt iti), (a special day is called) a "parva" (parva).

Some (kecid) who (ye) are deeply versed in the movement of those wheels --as I explained before, the wheels are the cycles of the breath-- (tad-cakra-cāra-niṣṇātāḥ), whose Consciousness is Full (pūrṇa-saṁvidaḥ), who are intent on that union/intercourse (between Siddha-s and Yoginī-s) (tad-melaka-samāyuktāḥ), are always solely devoted to that devotion --or "to the devotion for that/That"-- (te tad-pūjā-parāḥ sadā). Even (api... api) he (eṣaḥ) who (yaḥ) is not one with that --i.e. he is not deeply versed in the movement of those wheels, etc.-- (a-tad-mayaḥ), becomes one with that (tad-mayī-bhavet) at that time (tad-kāle) through his own worship of krama --krama here means "the succession of deities"-- (sva-krama-arcanāt) (or else) by joining that community of Siddha-s and Yoginī-s (tad-yoginī-siddha-saṅgha-melakāt).

Just as (yathā) regarding a spectator (prekṣaṇake), by entering into that (place) --e.g. when a spectator enters into a theatre-- (tad-praveśanāt), immediately (sadyas eva) attains (labhate) unity with the consciousness of each of (those other) spectators —(a unity which in them all) has emerged gradually— (tad-tad-draṣṭṛ-saṁvid-abheditām krama-uditām), so also (tathā), by entering into unity with this Consciousness (in the gathering of Siddha-s and Yoginī-s) (etad-saṁvid-aikya-praveśanāt), he immediately attains (labhate sadyas eva) his own Full Consciousness (pūrṇām sva-saṁvidam) which has been acquired (by each of those Siddha-s and Yoginī-s) gradually through the practice of Yoga (yoga-abhyāsa-krama-upāttām). And (ca) that time (when Siddha-s and Yoginī-s gather) (tad-klam) as well (api), as Consciousness is Full (saṁvitteḥ pūrṇatvāt), (becomes) the cow that yields all desires (kāma-dogdhṛtā). On that account (tena), by worshiping (sampūjayā) at that time (tatra kāle), (he) quickly (obtains) (acirāt) this and that fruit --or "various fruits"-- (tad-tad-phalam).

Just as (yathā) someone who has saved money for a long time (cira-upātta-dhanaḥ... saḥ), while performing (kurvan) a festival (utsavam), respectfully (ādarāt) receives/welcomes (anugṛhṇāti) a guest (atithim) who knows that time --i.e. he knows when the festival is taking place-- (tad-kāla-abhijñam) (and) who has (accordingly) come (although he was never invited) (āgatam), so also (tathā), the leaders of the Siddha-s and Yoginī-s (yoginī-siddha-nāyakāḥ), although (api) they make efforts (yatnavantaḥ) in order to attain good fruits (su-phala-saṁsiddhyai), (even so) they receive/welcome (anugṛhṇate) him (tam) who, (even if uninvited), knows that time (when they gather) (tad-kāla-abhijñam).

Also (ca), it is said (tatra) there --i.e. in Haiḍaratantra-- (tatra) by Him (tena): "Here (iha), in Kula (kule) (there is) verily (alam) 'equality' (sāmānyatā iti). O Goddess (devi), through worship (pūjanāt), whatever (yad) exists (vartate) in whose heart --i.e. in the disciple's heart-- (yasya... hṛdaye) by (his) spiritual preceptor's command (daiśika-ājñayā) —(be it his) Mantra (mantraḥ), Yoga (yogaḥ) or --lit. and-- (ca eva) krama --viz. the succession of deities, etc.-- (kramaḥ)—, (all that) becomes (bhavet) a giver of siddhi --i.e. of accomplishment, success, supernatural powers, etc.-- (siddhi-daḥ). Oh Lady of the gods (deva-īśi), in order to attain accomplishments and Liberation (siddhi-vimuktaye), (all that is worshipable) is to be worshiped --far-fetched Sanskrit here-- (pūjyam) according to the Kulācāra --i.e. all the special rules controlling one's own behavior in the Kula school-- (kula-ācāreṇa). O Lady of the gods (deva-īśi), they who (ye), out of negligence (pramādatas), do not especially perform (viśeṣatas... na kurvanti) the libation (tarpaṇam tu) of Guru-s (gurūṇām) and (ca) deities (devatānām) on these especial days (parvasu eṣu), are ill-conducted (dus-ācārāḥ) undoubtedly (hi). O Lovely-faced Woman (vara-ānane), those (te) wicked people (duṣṭāḥ) are like beasts (paśu-tulyāḥ). In the absence (abhāvāt) of a regular worship (nitya-pūjāyāḥ), he should certainly worship (avaśyam hi... pūjayet) on these (days) (eṣu). The pilgrimage (aṭanam) which (yad) is said to be (performed) (prakīrtitam) in order to obtain Power of Knowledge, etc. (jñāna-śakti-ādi-lābha-artham), as well as (ca) the sacrifice with Śakti (śakti-yāgaḥ) which (yaḥ) is mentioned (in this scripture) (proktaḥ), (along with all the rituals) to control, attract and kill (vaśi-ākarṣaṇa-māraṇam)... all (sarvam) that (tad) is effortlessly accomplished --expecting "sidhyati" instead-- (ayatnena eva siddhyati) on (those) especial days (parva-divaseṣu). According to its generality or specialty --i.e. according to if it is general or especial-- (tad-sāmānya-viśeṣābhyām), a especial day (parva) is described (nirūpitam) as being of six types (ṣoḍhā)" --Abhinavagupta is not clearly specifying where the Haiḍaratantra's quote ends--.

The first (ādyam) and (ca) the fifth (pañcamam) (days) of the month (māsasya) are interpreted as (paribhāṣyate) venerable day(s) (śrī-dinam). The special day (parva-dinam) is called (bhāṣyate) with a preceding "śrī" --lit. venerable-- (śrī-pūrvatvena) because it is superior (utkṛṣṭatvāt). This (eṣaḥ) (is) indeed (hi) a rule (samayaḥ): He should not utter (na... vadet) that (tad) which (yad) is kept secret (guptam) without an "upapada" --lit. a secondary word accompanying another, e.g. "śrī or śrīmat", whose meaning is "venerable"-- (an-upapadam). Here (iha), the fourth, eighth, ninth --lit. the other--, fourteenth --lit. world-- and fifteenth --lit. the last one-- (days) (turya-aṣṭama-anya-bhuvana-caramāṇi) of the two fortnights --the bright and the dark fortnights, when the moon waxes and wanes-- (dvayoḥ api pakṣayoḥ) are said to be (kīrtitam) general-general --the word "sāmānya" can also be translated as "generic" or even "ordinary"-- (sāmānya-sāmānyam) parva-s --special days-- (parva). (When) something special (viśeṣaḥ) happens (syāt) on these days (eteṣu dineṣu eva), that is to say (yad), (for example, the conjunction between) a planet and a lunar mansion or asterism, which will be spoken later (bhaviṣyat-graha-bha-ātmakaḥ), it has the nature of both (ubhaya-ātmā). (Consequently,) that (tad) is the condition of general-special (sāmānya-viśeṣatā) --or else, if "tad" is in the compound, like this "tatsāmānyaviśeṣatā", the translation would be "the condition of general-special of that", i.e. of the parva-s o special days of this type--. It --viz. that condition of general-special-- (sā ca) has been said (uditā) by the All-pervasive One (vibhunā) (to happen) eleven times (ekādaśadhā) in each (of them) (ekasmin ekasmin) --two opinions here: According to Jayaratha it is "ekasminnekasminniti śāstre" = "in each of the scriptures"; but others opine that it is "in each of the months (except for the Āśvina month «a month in the rainy season (during which the moon is near to the constellation Aśvinī»)--. Śambhu (śambhuḥ) described (nyarūpayat) so (evam): "Equality of kind (sajātīyā) certainly (implies) (tu) the same excellence (sa-utkṛṣṭā iti)"||10-35||

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Stanzas 36 to 51

कृष्णयुगं वह्निसितं श्रुतिकृष्णं वह्निसितमिति पक्षाः।
अर्केन्दुजीवचन्द्रा बुधयुग्मेन्द्वर्ककविगुरुविधु स्यात्॥३६॥
परफल्गुश्चैत्रमघे तिष्यः प्राक्फल्गुकर्णशतभिषजः।
मूलप्राजापत्ये विशाखिका श्रवणसञ्ज्ञया भानि॥३७॥
रन्ध्रे तिथ्यर्कपरे वसुरन्ध्रे शशिवृषाङ्करसरन्ध्रयुगम्।
प्रथमनिशामध्यनिशे मध्याह्नशरा दिनोदयो मध्यदिनम्॥३८॥
प्रथमनिशेति च समयो मार्गशिरःप्रभृतिमासेषु।
कन्यान्त्यजाथ वेश्या रागवती तत्त्ववेदिनी दूती॥३९॥
व्याससमासात्क्रमशः पूज्याश्चक्रेऽनुयागाख्ये।
सर्वत्र च पर्वदिने कुर्यादनुयागचक्रमतिशयतः॥४०॥
गुप्तागुप्तविधानादियागचर्याक्रमेण सम्पूर्णम्।
अनुयागः किल मुख्यः सर्वस्मिन्नेव कर्मविनियोगे॥४१॥
अनुयागकाललाभे तस्मात्प्रयतेत तत्परतः।
भग्रहसमयविशेषो नाश्वयुजे कोऽपि तेन तद्वर्जम्॥४२॥
वेलाभग्रहकलना कथितैकादशसु मासेषु।
फाल्गुनमासे शुक्लं यत्प्रोक्तं द्वादशीदिनं पर्व॥४३॥
अग्रतिथिवेधयोगो मुख्यतमोऽसौ विशेषोऽत्र।
दिवसनिशे किल कृत्वा त्रिभागशः प्रथममध्यमापरविभागः॥४४॥
पूजाकालस्तत्र त्रिभागिते मुख्यतमः कालः।
यदि सङ्घटेत वेला मुख्यतमा भग्रहौ तथा चक्रम्॥४५॥
तद्याग आदियागस्तत्काम्यं पूजयैव पर्वसु सिद्ध्येत्।
दिनवेलाभग्रहकल्पनेन तत्रापि सौम्यरौद्रत्वम्॥४६॥
ज्ञात्वा साधकमुख्यस्तत्तत्कार्यं तदा तदा कुर्यात्।
उक्तो योऽर्चाकालस्तं चेदुल्लङ्घ्य भग्रहतिथिः स्यात्॥४७॥
तामनादृत्य विशेषं प्रधानयेत्सामयमिति केचित्।
नेति त्वस्मद्गुरवो विशेषरूपा हि तिथिरिह न वेला॥४८॥
संवेद्यरूपशशधरभागः संवेदनार्ककरनिकरैः।
यावान्यावति पूर्णः सा हि तिथिर्भग्रहैः स्फुटीभवति॥४९॥
Kṛṣṇayugaṁ vahnisitaṁ śrutikṛṣṇaṁ vahnisitamiti pakṣāḥ|
Arkendujīvacandrā budhayugmendvarkakaviguruvidhu syāt||36||
Paraphalguścaitramaghe tiṣyaḥ prākphalgukarṇaśatabhiṣajaḥ|
Mūlaprājāpatye viśākhikā śravaṇasañjñayā bhāni||37||
Randhre tithyarkapare vasurandhre śaśivṛṣāṅkarasarandhrayugam|
Prathamaniśāmadhyaniśe madhyāhnaśarā dinodayo madhyadinam||38||
Prathamaniśeti ca samayo mārgaśiraḥprabhṛtimāseṣu|
Kanyāntyajātha veśyā rāgavatī tattvavedinī dūtī||39||
Vyāsasamāsātkramaśaḥ pūjyāścakre'nuyāgākhye|
Sarvatra ca parvadine kuryādanuyāgacakramatiśayataḥ||40||
Guptāguptavidhānādiyāgacaryākrameṇa sampūrṇam|
Anuyāgaḥ kila mukhyaḥ sarvasminneva karmaviniyoge||41||
Anuyāgakālalābhe tasmātprayateta tatparataḥ|
Bhagrahasamayaviśeṣo nāśvayuje ko'pi tena tadvarjam||42||
Velābhagrahakalanā kathitaikādaśasu māseṣu|
Phālgunamāse śuklaṁ yatproktaṁ dvādaśīdinaṁ parva||43||
Agratithivedhayogo mukhyatamo'sau viśeṣo'tra|
Divasaniśe kila kṛtvā tribhāgaśaḥ prathamamadhyamāparavibhāgaḥ||44||
Pūjākālastatra tribhāgite mukhyatamaḥ kālaḥ|
Yadi saṅghaṭeta velā mukhyatamā bhagrahau tathā cakram||45||
Tadyāga ādiyāgastatkāmyaṁ pūjayaiva parvasu siddhyet|
Dinavelābhagrahakalpanena tatrāpi saumyaraudratvam||46||
Jñātvā sādhakamukhyastattatkāryaṁ tadā tadā kuryāt|
Ukto yo'rcākālastaṁ cedullaṅghya bhagrahatithiḥ syāt||47||
Tāmanādṛtya viśeṣaṁ pradhānayetsāmayamiti kecit|
Neti tvasmadguravo viśeṣarūpā hi tithiriha na velā||48||
Saṁvedyarūpaśaśadharabhāgaḥ saṁvedanārkakaranikaraiḥ|
Yāvānyāvati pūrṇaḥ sā hi tithirbhagrahaiḥ sphuṭībhavati||49||

(Parva-s during) the fortnights (pakṣāḥ): "Two in the dark fortnight --numbers are written in this phrase by associating them with other words, e.g. "yugam" (lit. a couple) indicates "two", etc.-- (kṛṣṇa-yugam), three in the bright fortnight (vahni-sitam), four in the dark fortnight (śruti-kṛṣṇam) (and) three in the bright fortnight (vahni-sitam iti)". (Next) there is (syāt) (this:) Sun, moon, Jupiter --the real name of Jupiter is "Guru", but here "Jīva" really is the name of "Bṛhaspati" (the regent of Jupiter)-- and the moon (arka-indu-jīva-candrāḥ), Mercury, Mercury --"budhayugma" means "a couple of Mercuries"--, moon, sun, Venus, Jupiter and moon --expecting at the end of the compound "vidhavaḥ", but this would break the meter-- (budha-yugma-indu-arka-kavi-guru-vidhu). The lunar mansions or asterisms (bhāni) (are as follows:) Paraphalgu --also called "Uttaraphalgunī"-- (paraphalguḥ), Caitra --usually called "Citrā"-- and Maghā (caitra-maghe), Tiṣya --also called "Puṣya"-- (tiṣyaḥ), Prākphalgu --also called "Prākphalgunī" or "Pūrvaphalgunī"--, Karṇa --also known as "Śravaṇa"-- and Śatabhiṣaj (prākphalgu-karṇa-śatabhiṣajaḥ), Mūla and Prājāpatya --also called "Rohiṇī", because "Prājāpatya is her chariot"-- (mūla-prājāpatye), Viśākhikā --also known as "Viśākha"-- (viśākhikā), together with the (lunar mansion or asterism) called Śravaṇa (śravaṇa-sañjñayā). (Now the respective days of the fortnights:) Ninth and ninth --lit. two numbers nine-- (randhre), fifteenth, twelfth and thirteenth --"para" means "one higher", i.e. one higher than twelve is thirteen-- (tithi-arka-pare), eighth and ninth (vasu-randhre), first, eleventh --"Vṛṣāṅka" literally means "Bull-marked", this is an epithet of Rudra; and since there are eleven Rudra-s, the number eleven usually is called Rudra--, sixth --because there are six kinds of "rasa" or "flavors"--, ninth and ninth --lit. "randhrayugam" means "a couple of numbers nine"-- (śaśi-vṛṣāṅka-rasa-randhra-yugam). The time(s) (of the day:) (samayaḥ) in the months starting with Mārgaśiras --also known as "Mārgaśīrṣa"-- (mārgaśiras-prabhṛti-māseṣu): The first portion of the night and midnight --in the original scripture this is a compound, but if the terms were separate, like this, "prathamaniśā madhyaniśe", then the translation would be "the first portion of the night (and) two midnights"-- (prathama-niśā-madhya-niśe), five times "midday" (madhyāhna-śarāḥ), emergence of the day --i.e. dawn-- (dina-udayaḥ), midday (madhya-dinam) and (ca) "the first portion of the night" (prathama-niśā iti). When the circle called Anuyāga --lit. a subsequent sacrifice-- (cakre anuyāga-ākhye) (takes place, then the following women) are gradually worshiped (kramaśas pūjyāḥ), whether individually or collectively (vyāsa-samāsāt): A virgin girl (kanyā), a woman of the lowest caste (antyajā), and (atha) a prostitute (veśyā), an impassioned woman (rāgavatī), a woman who knows the (Supreme) Principle (tattva-vedinī) (and) a woman who is a Kula partner --lit. female messenger-- (dūtī).

And (ca) everywhere (sarvatra) (in the scriptures it is affirmed that) he should eminently perform (kuryāt... atiśayatas) the circle of the subsequent sacrifice --Abhinavagupta refers to a especial meeting-- (anuyāga-cakram) on a special day (parva-dine). It is totally full (sampūrṇam) by means of the caryākrama --lit. "series of religions practices", it refers to the practice of Tantric sex-- of the principal sacrifice according to the hidden and unhidden precepts (gupta-agupta-vidhāna-ādi-yāga-caryā-krameṇa). Within the whole application of rituals (sarvasmin eva karma-viniyoge), the subsequent sacrifice (anuyāgaḥ) is verily (kila) the main one (mukhyaḥ). Therefore (tasmāt), he who is engaged in that --i.e. the officiant of the subsequent sacrifice; expecting "tatparaḥ" instead-- (tad-parataḥ) should strive (prayateta) to determine the time for the subsequent sacrifice (anuyāga-kāla-lābhe).

During Aśvayuja (aśvayuje) there is nothing (na... ko'pi) special about times, planets and lunar mansions (bha-graha-samaya-viśeṣaḥ). For that reason (tena), that --i.e. Aśvayuja-- (tad) is to be excluded (varjam). The calculation of planets, lunar mansions and periods of time (velā-bha-graha-kalanā) is said to take place (kathitā) in (the remaining) eleven months (ekādaśasu māseṣu).

In the month of Phālguna --corresponding to February-March-- (phālguna-māse), the special day (parva) which (yad) is in the bright fortnight (śuklam) is said to be (proktam) the twelfth day (dvādaśī-dinam). That (asau) conjunction through the penetration into the foremost lunar day (agra-tithi-vedha-yogaḥ) is here especial (viśeṣaḥ atra) (and) the most prominent (mukhyatamaḥ).

Dividing day and night into three portions (divasa-niśe kila kṛtvā tri-bhāgaśas) —first, middle and last portions (prathama-madhyama-apara-vibhāgaḥ)—, the time for worship (pūjā-kālaḥ) in that context (tatra) (is during the parva in one of those portions). (Dividing now each of) those portions into three (again) --the text is not clear here-- (tri-bhāgite), the most prominent (mukhyatamaḥ) time (kālaḥ) (is again a parva within one of them). If (yadi) the most prominent (mukhyatamā) period of time (velā) meets (saṅghaṭeta) lunar mansion and planet (bha-grahau) as well as (tathā) the circle --i.e. the circle of people for such a ritual-- (cakram), that sacrifice (tad-yāgaḥ) (is) the principal sacrifice (ādi-yāgaḥ), (and) that which is desired (tad-kāmyam) is obtained (siddhyet) by means of worship (pūjayā eva) during the parva-s (parvasu). After knowing (jñātvā) the state of placidity or fierceness (saumya-raudratvam) with reference to that as well --i.e. with reference to the most prominent time for worship-- (tatra api) by harboring in his mind day, period ot time, lunar mansion and planet (dina-velā-bha-graha-kalpanena), the main adept (sādhaka-mukhyaḥ) should do (kuryāt) the respective actions that ought to be done (tad tad kāryam) then and then --viz. in this case and in that case-- (tadā tadā).

Some (kecid) (affirm) that (iti) if (ced), passing beyond (ullaṅghya) that (tam) time for worship (arcā-kālaḥ) which (yaḥ) has been mentioned (uktaḥ), takes place (syāt) the lunar day of the lunar mansion and planet (bha-graha-tithiḥ), disregarding (anādṛtya) it --i.e. the lunar day-- (tām), he should consider the especial nature relating to that time --viz. to the lunar day-- to be essential --Sanskrit looks very weird here, and Jayaratha does not clarify-- (viśeṣam pradhānayet sāmayam).

However (tu), my Guru-s --or even "my Guru", I don't include the translation "our Guru-s" or "our Guru" because, in my humble opinion, Abhinavagupta composed the book alone-- (asmad-guravaḥ) (replied) "No" (na iti). Here (iha), the lunar day (tithiḥ) is especial (viśeṣa-rūpā), and not (na) the time (velā).

(A lunar day) is a portion of the moon that is the knowable (saṁvedya-rūpa-śaśadhara-bhāgaḥ), which (yāvān) (is filled) by the multitudes of rays of the sun (called) perception (saṁvedana-arka-kara-nikaraiḥ) until (yāvati) it is full (pūrṇaḥ). That lunar day (sā hi tithiḥ) becomes evident (sphuṭī-bhavati) by means of the lunar mansions and the planets (bha-grahaiḥ)||36-49||

तस्मान्मुख्यात्र तिथिः सा च विशेष्या ग्रहर्क्षयोगेन।
वेलात्र न प्रधानं युक्तं चैतत्तथाहि परमेशः॥५०॥
श्रीत्रिकभैरवकुलशास्त्रेषूचे न पर्वदिवसेषु।
वेलायोगं कञ्चन तिथिभग्रहयोगतो ह्यन्यम्॥५१॥
Tasmānmukhyātra tithiḥ sā ca viśeṣyā graharkṣayogena|
Velātra na pradhānaṁ yuktaṁ caitattathāhi parameśaḥ||50||
Śrītrikabhairavakulaśāstreṣūce na parvadivaseṣu|
Velāyogaṁ kañcana tithibhagrahayogato hyanyam||51||

Therefore (tasmāt), here (atra) the main (mukhā) lunar day (tithiḥ) (is the most important thing.) It (sā ca) is particularized (viśeṣyā) by the conjunction of planet and lunar mansion (graha-ṛkṣa-yogena). Here (atra), the time (velā) is not the most essential part (na pradhānam), and (ca) this (etad) is proper/right (yuktam). For example (tathā hi), in the venerable scripture (called) Trikabhairavakula (śrī-trikabhairavakula-śāstreṣu), the Supreme Lord (parama-īśaḥ) did not mention any (ūce na... kañcana) conjunction of times (velā-yogam) during the parva days --i.e. during the especial and auspicious days-- (parva-divaseṣu), other (anyam) than the conjunction of lunar days, lunar mansions and planets (tithi-bha-graha-yogatas hi)||50-51||

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Stanzas 52 to 63

तिथिस्तु पूज्या प्रधानरूपत्वात्।
श्वेताभावे कृष्णच्छागालम्भं हि कथयन्ति॥५२॥
Bhagrahayogābhāve tithistu pūjyā pradhānarūpatvāt|
Śvetābhāve kṛṣṇacchāgālambhaṁ hi kathayanti||52||

In the absence of a conjunction of lunar mansions and planets (bha-graha-yoga-abhāve), the lunar day (tithiḥ) is certainly to be worshiped (pūjyā) because it is the most important part (pradhāna-rūpatvāt).

They say (kathayanti) (that) in the absence of a white (goat) (śveta-abhāve), a black goat is to be taken hold of (kṛṣṇa-chāga-ālambham hi)||52||

यत्पुनरूर्मिप्रभृतिनि शास्त्रे वेलोदितापि तत्काम्यम्।
मुख्यतयोद्दिश्य विधिं तथा च तत्र पौषपर्वदिने॥५३॥
कृत्वार्चनमर्धनिशि ध्यात्वा जप्त्वा बहिर्गतस्य यथा।
आदेशः फलति तथा माघे चक्राद्वचः फलति॥५४॥
अचिरादभीष्टसिद्धिः पञ्चसु मैत्री धनं च मेलापः।
चक्रस्थाने क्रोधात्पाषाणस्फोटनेन रिपुनाशः॥५५॥
सिद्धादेशप्राप्तिर्मार्गान्तं कथ्यते विभुना।
भग्रहयोगाभावे वेलां तु तिथेरवश्यमीक्षेत॥५६॥
सा हि तथा स्फुटरूपा तिथेः स्वभावोदयं दद्यात्।
भग्रहतिथिवेलांशानुयायि सर्वाङ्गसुन्दरं तु दिनम्॥५७॥
यदि लभ्येत तदास्मिन्विशेषतमपूजनं रचयेत्।
न च काम्यमेव केवलमेतत्परिवर्जने यतः कथितः॥५८॥
समयविलोपः श्रीमद्भैरवकुल ऊर्मिशास्त्रे च।
दुष्टा हि दुराचाराः पशुतुल्याः पर्व ये न विदुः॥५९॥
Yatpunarūrmiprabhṛtini śāstre veloditāpi tatkāmyam|
Mukhyatayoddiśya vidhiṁ tathā ca tatra pauṣaparvadine||53||
Kṛtvārcanamardhaniśi dhyātvā japtvā bahirgatasya yathā|
Ādeśaḥ phalati tathā māghe cakrādvacaḥ phalati||54||
Acirādabhīṣṭasiddhiḥ pañcasu maitrī dhanaṁ ca melāpaḥ|
Cakrasthāne krodhātpāṣāṇasphoṭanena ripunāśaḥ||55||
Siddhādeśaprāptirmārgāntaṁ kathyate vibhunā|
Bhagrahayogābhāve velāṁ tu titheravaśyamīkṣeta||56||
Sā hi tathā sphuṭarūpā titheḥ svabhāvodayaṁ dadyāt|
Bhagrahatithivelāṁśānuyāyi sarvāṅgasundaraṁ tu dinam||57||
Yadi labhyeta tadāsminviśeṣatamapūjanaṁ racayet|
Na ca kāmyameva kevalametatparivarjane yataḥ kathitaḥ||58||
Samayavilopaḥ śrīmadbhairavakula ūrmiśāstre ca|
Duṣṭā hi durācārāḥ paśutulyāḥ parva ye na viduḥ||59||

On the other hand (punar), the time (velā) also (api) mentioned (uditā) in scripture(s) beginning with Ūrmikaulārṇavatantra (ūrmi-prabhṛtini śāstre) (is) mainly (mukhyatayā) with reference to (uddiśya) that (tad) which (yad) (is) an optional (kāmyam) procedure (vidhim). Likewise (tathā ca), during that auspicious day of Pauṣa (tatra pauṣa-parva-dine), after having performed (kṛtvā) worship (arcanam) at midnight (ardha-niśi), after having meditated (dhyātvā) (and) muttered a Mantra (japtvā), (a command is clearly heard,) just as (yathā) (such a) command (ādeśaḥ) bears fruit (phalati) for him who goes out (bahis gatasya), so also (tathā), during the month of Māgha --January-February in the Western calendar-- (māghe), the speech (vacas) (coming) from the wheel (cakrāt) bears fruit (phalati). In the five (months) (pañcasu), the desired siddhi --i.e. accomplishment, success, supernatural power-- (abhīṣṭa-siddhiḥ) (is) quickly (attained) (acirāt). It has been proclaimed (kathyate) by the All-pervasive One (vibhunā) (that in the remaining months) ending in Mārgaśīrṣa (mārga-antam), (he obtains) friendliness (maitrī), wealth (dhanam), union (with the Yoginī-s) (melāpaḥ), the destruction of an enemy (ripu-nāśaḥ) by crushing a stone (pāṣāṇa-sphoṭanena), due to wrath (krodhāt), in the place where the circle (gathered) (cakra-sthāne), and (ca) the attainment of the command of a Siddha (siddha-ādeśa-prāptiḥ).

In the absence of a conjunction of lunar mansions and planets (bha-graha-yoga-abhāve), he should certainly consider (avaśyam īkṣeta) the time (velām tu) of the lunar day (titheḥ). So (hi tathā), it --i.e. velā or time-- (sā), whose form is clear (sphuṭa-rūpā), gives (dadyāt) rise to the essential nature (svabhāva-udayam) of the lunar day (titheḥ).

If (yadi) a day (dinam) which follows the aspects of lunar mansions, planets, lunar days and times (bha-graha-tithi-velā-aṁśa-anuyāyi) (and) is beautiful in all of its members (sarva-aṅga-sundaram) is obtained (labhyeta), then (tadā) he should perform (racayet) the most special worship (viśeṣa-tama-pūjanam) on it --viz. on this day-- (asmin).

And (ca) (the ritual which is celebrated during a parva or auspicious time) is not (na) only (kevalam) an optional one (kāmyam), because (yatas) regarding its omission/exclusion (etad-parivarjane) it has been said (kathitaḥ) in the venerable Bhairavakula (śrīmat-bhairavakule) and (ca) Ūrmiśāstra (ūrmi-śāstre) (that it amounts to) breaking a rule (samaya-vilopaḥ). Those who (ye) do not (na) know (viduḥ) parva --i.e. the auspicious times for worship-- (parva) (are) wicked (duṣṭāḥ) (and) ill-conducted (people) (dus-ācārāḥ) similar to beasts (paśu-tulyāḥ)||53-59||

न च काम्यस्याकरणे स्याज्जातु प्रत्यवायित्वम्।
तत्रानुयागसिद्ध्यर्थं चक्रयागो निरूप्यते॥६०॥
मूर्तियाग इति प्रोक्तो यः श्रीयोगीश्वरीमते।
नित्यं नैमित्तिकं कर्म यदत्रोक्तं महेशिना॥६१॥
सर्वत्र चक्रयागोऽत्र मुख्यः काम्ये विशेषतः।
ज्ञानी योगी च पुरुषः स्त्री वास्मिन्मूर्तिसञ्ज्ञके॥६२॥
योगे प्रयत्नतो योज्यस्तद्धि पात्रमनुत्तरम्।
तत्सम्पर्कात्पूर्णता स्यादिति त्रैशिरसादिषु॥६३॥
Na ca kāmyasyākaraṇe syājjātu pratyavāyitvam|
Tatrānuyāgasiddhyarthaṁ cakrayāgo nirūpyate||60||
Mūrtiyāga iti prokto yaḥ śrīyogīśvarīmate|
Nityaṁ naimittikaṁ karma yadatroktaṁ maheśinā||61||
Sarvatra cakrayāgo'tra mukhyaḥ kāmye viśeṣataḥ|
Jñānī yogī ca puruṣaḥ strī vāsminmūrtisañjñake||62||
Yoge prayatnato yojyastaddhi pātramanuttaram|
Tatsamparkātpūrṇatā syāditi traiśirasādiṣu||63||

When an optional rite is not performed (kāmyasya akaraṇe), there is not at all (na ca... syāt jātu) sinfulness (pratyavāyitvam).

There (tatra), the sacrifice of the circle --of the group of great personalities and people meeting to perform the sacrifice-- (cakra-yāgaḥ) is described (nirūpyate) for the sake of accomplishing the subsequent sacrifice (anuyāga-siddhi-artham). In the venerable Yogīśvarīmata (śrī-yogīśvarīmate), (the sacrifice of the circle) is called (proktaḥ yaḥ) "the sacrifice of Mūrti" --Mūrti literally means form, embodiment, idol, etc.-- (mūrti-yāgaḥ iti). (There are) the regular (nityam) (and) the occasional (naimittikam) ritual(s) (karma) which (yad) have been proclaimed (uktam) by the Great Lord (mahā-īśinā). Regarding all of them (sarvatra), here (atra), the sacrifice of the circle (cakra-yāgaḥ) (is) the main one (mukhyaḥ), especially (viśeṣatas) with regard to the optional (rites) (kāmye). A man of knowledge (jñānī) and (ca) a Yogī (yogī), man (puruaḥ) or (vā) woman (strī), are to be appointed (yojyaḥ) with special effort (prayatnatas) in this Yoga called (the sacrifice of) Mūrti (asmin mūrti-sañjñake... yoge). That (person) --according to Jayaratha, "that" refers to the man of knowledge (jñānī)-- (tad) (is) undoubtedly (hi) the best (anuttaram) receptacle (pātram). In the Traiśirasa, etc. (traiśirasa-ādiṣu), (it is affirmed) that (iti) there is (syāt) Fullness (pūrṇatā) due to the association with that (person) (tad-samparkāt)||60-63||

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Stanzas 64 to 71

तेन सर्वं हुतं चेष्टं त्रैलोक्यं सचराचरम्।
ज्ञानिने योगिने वापि यो ददाति करोति वा॥६४॥
दीक्षोत्तरेऽपि च प्रोक्तमन्नं ब्रह्मा रसो हरिः।
भोक्ता शिव इति ज्ञानी श्वपचानप्यथोद्धरेत्॥६५॥
सर्वतत्त्वमयो भूत्वा यदि भुङ्क्ते स साधकः।
तेन भोजितमात्रेण सकृत्कोटिस्तु भोजिताः॥६६॥
अथ तत्त्वविदेतस्मिन्यदि भुञ्जीत तत्प्रिये।
परिसङ्ख्या न विद्येत तदाह भगवाञ्छिवः॥६७॥
भोज्यं मायात्मकं सर्वं शिवो भोक्ता स चाप्यहम्।
एवं यो वै विजानाति दैशिकस्तत्त्वपारगः॥६८॥
तं दृष्ट्वा देवमायान्तं क्रीडन्त्योषधयो गृहे।
निवृत्तमद्यैवास्माभिः संसारगहनार्णवात्॥६९॥
यदस्य वक्त्रं सम्प्राप्तं यास्यामः परमं पदम्।
अन्येऽपानभुजो ह्यूर्ध्वे प्राणोऽपानस्त्वधोमुखः॥७०॥
तस्मिन्भोक्तरि देवेशि दातुः कुलशतान्यपि।
आश्वेव परिमुच्यन्ते नरकाद्यातनार्णवात्॥७१॥
Tena sarvaṁ hutaṁ ceṣṭaṁ trailokyaṁ sacarācaram|
Jñānine yogine vāpi yo dadāti karoti vā||64||
Dīkṣottare'pi ca proktamannaṁ brahmā raso hariḥ|
Bhoktā śiva iti jñānī śvapacānapyathoddharet||65||
Sarvatattvamayo bhūtvā yadi bhuṅkte sa sādhakaḥ|
Tena bhojitamātreṇa sakṛtkoṭistu bhojitāḥ||66||
Atha tattvavidetasminyadi bhuñjīta tatpriye|
Parisaṅkhyā na vidyeta tadāha bhagavāñchivaḥ||67||
Bhojyaṁ māyātmakaṁ sarvaṁ śivo bhoktā sa cāpyaham|
Evaṁ yo vai vijānāti daiśikastattvapāragaḥ||68||
Taṁ dṛṣṭvā devamāyāntaṁ krīḍantyoṣadhayo gṛhe|
Nivṛttamadyaivāsmābhiḥ saṁsāragahanārṇavāt||69||
Yadasya vaktraṁ samprāptaṁ yāsyāmaḥ paramaṁ padam|
Anye'pānabhujo hyūrdhve prāṇo'pānastvadhomukhaḥ||70||
Tasminbhoktari deveśi dātuḥ kulaśatānyapi|
Āśveva parimucyante narakādyātanārṇavāt||71||

(In the Triśirobhairavatantra, Śiva:) "On this account (tena), he who (yaḥ) gives (dadāti) or (vā) does (karoti) (something) for a man of knowledge (jñānine) or even (vā api) for a Yogī (yogine), (gets a reward as if he had) offered as an oblation (hutam ca) all he desires (iṣṭam), the three worlds --heaven, earth and hell-- (trailokyam), along with (all that is) movable and immovable (sa-cara-acaram). And (ca) in the Dīkṣottara (dīkṣottare) as well (api), it is said (proktam) (that:) "Moreover (atha), he who knows (jñānī) that (iti) the food (anna) (is) Brahmā (brahmā), (its) taste (rasaḥ) (is) Hari --i.e. Viṣṇu-- (hariḥ), (and that) the one who eats/enjoys it (bhoktā) (is) Śiva (śivaḥ), elevates (uddharet) even (api) those who cook dogs --viz. the members of the lowest caste-- (śva-pacān). If (yadi), after becoming (bhūtvā) identical with all the tattva-s or principles (sarva-tattva-mayaḥ), the adept (sa sādhakaḥ) eats (bhuṅkte) (and) is fed only (tena bhojita-mātreṇa) once (sakṛt), (then) ten million (brāhmaṇa-s) (koṭiḥ tu) are fed (bhojitāḥ). Now (atha), if (yad) someone who knows the (Supreme) Principle (tattva-vit) ate (bhuñjīta) in this (sacrifice) (etasmin), therefore (tad), O beloved One (priye), there would not be (na vidyeta) any limit to the number (of brāhmaṇa-s being fed) (parisaṅkhyā)". Thus (tad), Lord (bhagavān) Śiva (śivaḥ) said (āha): "All that (sarvam) is to be eaten/enjoyed (bhojyam) consists of Māyā (māyā-ātmakam), the one eating/enjoying (bhoktā) (is) Śiva (śivaḥ), and (ca) I (aham) (am) also (api) him (saḥ). The spiritual preceptor (daiśikaḥ) who (yaḥ) certainly (vai) knows (vijānāti) so (evam) is someone who has crossed over the tattva-s or principles (tattva-pāra-gaḥ). After seeing (dṛṣṭvā) that (tam) God (devam) coming --expecting "āyātam"-- (āyāntam), the plants/herbs (oṣadhayaḥ) play (krīḍanti) in the house (gṛhe). (These herbs/plants think:) 'Right today (adya eva), we depart (nivṛttam... asmābhiḥ) from the deep/dense ocean of Saṁsāra --Transmigration full of suffering-- (saṁsāra-gahana-arṇavāt). Since (yad) his (asya) face (vaktram) has been attained (samprāptam), we will go (yāsyāmaḥ) to the Supreme State (paramam padam).' Others (anye) eat/enjoy apāna (apāna-bhujaḥ hi). Prāṇa (prāṇaḥ) (is oriented) upward (ūrdhve), but (tu) apāna (apānaḥ) is oriented downward (adhas-mukhaḥ). O Lady of the gods (deva-īśi), hundreds of families (kula-śatāni api) of the one giving (food) (dhātuḥ) to that eater/enjoyer (tasmin bhoktari) are quickly liberated (āśu eva parimucyante) from hell, which is an ocean of torments (yātana-arṇavāt)||64-71||

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Stanzas 72 to 84

श्रीमन्निशाटनेऽप्युक्तं कथनावेशनादपि।
श्रोत्राभ्यन्तरसम्प्राप्ते गुरुवक्त्राद्विनिर्गते॥७२॥
मुक्तस्तदैव काले तु यन्त्रं तिष्ठति केवलम्।
सुरापः स्तेयहारी च ब्रह्महा गुरुतल्पगः॥७३॥
अन्त्यजो वा द्विजो वाथ बालो वृद्धो युवापि वा।
पर्यन्तवासी यो ज्ञानी देशस्यापि पवित्रकः॥७४॥
तत्र सन्निहितो देवः सदेवीकः सकिङ्करः।
तस्मात्प्राधान्यतः कृत्वा गुरुं ज्ञानविशारदम्॥७५॥
मूर्तियागं चरेत्तस्य विधिर्योगीश्वरीमते।
पवित्रारोहणे श्राद्धे तथा पर्वदिनेष्वलम्॥७६॥
सूर्यचन्द्रोपरागादौ लौकिकेष्वपि पर्वसु।
उत्सवे च विवाहादौ विप्राणां यज्ञकर्मणि॥७७॥
दीक्षायां च प्रतिष्ठायां समयानां विशोधने।
कामनार्थं च कर्तव्यो मूर्तियागः स पञ्चधा॥७८॥
Śrīmanniśāṭane'pyuktaṁ kathanāveśanādapi|
Śrotrābhyantarasamprāpte guruvaktrādvinirgate||72||
Muktastadaiva kāle tu yantraṁ tiṣṭhati kevalam|
Surāpaḥ steyahārī ca brahmahā gurutalpagaḥ||73||
Antyajo vā dvijo vātha bālo vṛddho yuvāpi vā|
Paryantavāsī yo jñānī deśasyāpi pavitrakaḥ||74||
Tatra sannihito devaḥ sadevīkaḥ sakiṅkaraḥ|
Tasmātprādhānyataḥ kṛtvā guruṁ jñānaviśāradam||75||
Mūrtiyāgaṁ carettasya vidhiryogīśvarīmate|
Pavitrārohaṇe śrāddhe tathā parvadineṣvalam||76||
Sūryacandroparāgādau laukikeṣvapi parvasu|
Utsave ca vivāhādau viprāṇāṁ yajñakarmaṇi||77||
Dīkṣāyāṁ ca pratiṣṭhāyāṁ samayānāṁ viśodhane|
Kāmanārthaṁ ca kartavyo mūrtiyāgaḥ sa pañcadhā||78||

It has also been said (api uktam) in the venerable Niśāṭana (śrīmat-niśāṭane): "When (a word) has come forth (vinirgate) from the mouth of the Guru (guru-vaktrāt) (and) has entered into the (disciple's) ear (śrotra-abhyantara-samprāpte), then (tadā eva) (the disciple) becomes liberated (muktaḥ) at (that) time (kāle tu) through the penetration of the Guru's speech --lit. kathana means 'the act of telling, narration, etc'-- (kathana-āveśanāt api). (After that,) only (kevalam) the machine (yantram) remains (tiṣṭhati). (Such a blessing might fall upon anybody:) Someone drinking liquor (surāpaḥ), a thief (steya-hārī ca), the killer of a brāhmaṇa (brahmahā), one who has violated his Guru's bed (guru-talpa-gaḥ), one of the lowest caste (antyajaḥ) or (vā) a twice-born --i.e. a brāhmaṇa-- (dvi-jaḥ), or (vā atha) a child (bālaḥ), an old man (vṛddhaḥ) or (vā) even (api) a young man (yuvā). A man of knowledge (jñānī) who (yaḥ) lives in the neighborhood --the word "paryanta" implies "neighboring, adjoining"-- (paryanta-vāsī) (is) a purifier (pavitrakaḥ) of the place (deśasya) too (api). God (devaḥ), together with the Goddess (sa-devīkaḥ) (and) the (respective) servants (sa-kiṅkaraḥ), is present (sannihitaḥ) there (tatra)".

Therefore (tasmāt), after making (kṛtvā) a Guru (guru) who is conversant with knowledge (jñāna-viśāradam) the main (object of veneration) --lit. mainly-- (prādhānyatas), he should perform (caret) the sacrifice of the Mūrti (mūrti-yāgam). Its --i.e. of the sacrifice of the Mūrti-- (tasya) procedure (vidhiḥ) (is) in the Yogīśvarīmata (yogīśvarīmate).

The sacrifice of Mūrti (mūrti-yāgaḥ saḥ) (is) of five types (pañcadhā). It is to be performed (kartavyaḥ) during the act of investing with the sacred thread (pavitra-ārohaṇe), the procedure of the funerary rite in which there are offerings to the departed ones (śrāddhe) as well as (tathā) in the days where there is a parva or auspicious time (parva-dineṣu) indeed --"alam" might also mean "exceedingly, etc." here-- (alam), during a solar or a lunar eclipse, etc. (sūrya-candra-uparāga-ādau), in the common parva-s too (laukikeṣu api parvasu), in a festival (utsave) and (ca) during a marriage (vivāha-ādau), during a sacrificial ceremony (yajña-karmaṇi) of the brāhmaṇa-s (viprāṇām), during the initiation (dīkṣāyām) and (ca) installation (of an idol, etc.) (pratiṣṭhāyām), when the rules are purified (samayānām viśodhane), as well as (ca) in order to fulfill desires (kāmanā-artham)||72-78||

केवलो यामलो मिश्रश्चक्रयुग्वीरसङ्करः।
केवलः केवलैरेव गुरुभिर्मिश्रितः पुनः॥७९॥
साधकाद्यैः सपत्नीकैर्यामलः स द्विधा पुनः।
पत्नीयोगात्क्रयानीतवेश्यासंयोगतोऽथवा॥८०॥
चक्रिण्याद्याश्च वक्ष्यन्ते शक्तियोग्या यथोचितम्।
तत्संयोगाच्चक्रयुक्तो यागः सर्वफलप्रदः॥८१॥
सर्वैस्तु सहितो यागो वीरसङ्कर उच्यते।
मध्ये गुरुर्भवेत्तेषां गुरुवर्गस्तदावृतिः॥८२॥
तिस्र आवृतयो बाह्ये समय्यन्ता यथाक्रमम्।
पङ्क्तिक्रमेण वा सर्वे मध्ये तेषां गुरुः सदा॥८३॥
तदा तद्गन्धधूपस्रक्समालम्भनवाससा।
पूज्यं चक्रानुसारेण तत्तच्चक्रमिदं त्विति॥८४॥
Kevalo yāmalo miśraścakrayugvīrasaṅkaraḥ|
Kevalaḥ kevalaireva gurubhirmiśritaḥ punaḥ||79||
Sādhakādyaiḥ sapatnīkairyāmalaḥ sa dvidhā punaḥ|
Patnīyogātkrayānītaveśyāsaṁyogato'thavā||80||
Cakriṇyādyāśca vakṣyante śaktiyogyā yathocitam|
Tatsaṁyogāccakrayukto yāgaḥ sarvaphalapradaḥ||81||
Sarvaistu sahito yāgo vīrasaṅkara ucyate|
Madhye gururbhavetteṣāṁ guruvargastadāvṛtiḥ||82||
Tisra āvṛtayo bāhye samayyantā yathākramam|
Paṅktikrameṇa vā sarve madhye teṣāṁ guruḥ sadā||83||
Tadā tadgandhadhūpasraksamālambhanavāsasā|
Pūjyaṁ cakrānusāreṇa tattaccakramidaṁ tviti||84||

(Now the five kinds:) (1) The isolated/unmingled one (kevalaḥ), (2) the pair (yāmalaḥ), (3) mingled (miśraḥ), (4) furnished with a circle --by "circle" I refer to the meeting of certain people-- (cakra-yuk) (and) (5) commingling of heroes (vīra-saṅkaraḥ). (Now a short explanation of each of the five kinds:) (1) The isolated/unmingled one (kevalaḥ) (takes place) with the isolated Guru-s (kevalaiḥ gurubhiḥ). (3) The mingled one (miśritaḥ), however (punar), (takes place) with the adepts, etc. (sādhaka-ādyaiḥ) together with their wives (sa-patnīkaiḥ). (2) The pair (yāmalaḥ saḥ), nonetheless (punar), is of two sorts (dvidhā): In combination with the wives (patnī-yogāt) or (athavā) in combination with prostitutes who have been bought and brought (kraya-ānīta-veśyā-saṁyogatas). (4) And (ca) (in this kind there are) cakriṇī-s, etc. (cakriṇī-ādyāḥ) —who will be spoken about later (vakṣyante)— who are fit for being śakti-s (śakti-yogyāḥ), as suitable (yathā-ucitam). Through that combination (tad-saṁyogāt), the sacrifice (yāgaḥ) which is connected with the circle (cakra-yuktaḥ) bestows all the fruits (sarva-phala-pradaḥ). (5) The sacrifice (yāgaḥ) along with all (of them) (sarvaiḥ tu) is said to be (ucyate) the commingling of heroes (vīra-saṅkaraḥ).

The Guru (guruḥ) should be (bhavet) in their midst (madhye... teṣām). His circle (tad-āvṛtiḥ) (is) the group of Guru-s (guru-vargaḥ). (There are) three (tisras) circles (āvṛtayas) outside (bāhye) (the circle of the Guru-s,) in due succession (yathākramam), up to that of the samayī-s (samayī-antā). Or else (vā) everybody (sarve) (is arranged in the form of) a succession of rows (paṅkti-krameṇa). The Guru (guruḥ) (is) always (sadā) in their midst (madhye teṣām). Then (tadā), that --i.e. the circle of people gathered there-- (tad) is to be worshiped (pūjyam) with fragrances, incense, garlands, unguents and cloth (gandha-dhūpa-srak-samālambhana-vāsasā) according to the (succession of) circles (cakra-anusāreṇa), (while pondering:) "This (idam) (is) this or that (tad tad) circle (cakram... tu iti)"||79-84||

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Stanzas 85 to 111

एकारके यथा चक्रे एकवीरविधिं स्मरेत्।
द्व्यरे यामलमन्यत्र त्रिकमेवं षडस्रके॥८५॥
षड्योगिनीः सप्तकं च सप्तारेऽष्टाष्टके च वा।
अन्यद्वा तादृशं तत्र चक्रे तादृक्स्वरूपिणि॥८६॥
ततः पात्रेऽलिसम्पूर्णे पूर्वं चक्रं यजेत्सुधीः।
आधारयुक्ते नाधाररहितं तर्पणं क्वचित्॥८७॥
आधारेण विना भ्रंशो न च तुष्यन्ति रश्मयः।
प्रेतरूपं भवेत्पात्रं शाक्तामृतमथासवः॥८८॥
भोक्त्री तत्र तु सा शक्तिः स शम्भुः परमेश्वरः।
अणुशक्तिशिवात्मेत्थं ध्यात्वा सम्मिलितं त्रयम्॥८९॥
ततस्तु तर्पणं कार्यमावृतेरावृतेः क्रमात्।
प्रतिसञ्चरयोगेन पुनरन्तः प्रवेशयेत्॥९०॥
यावद्गुर्वन्तिकं तद्धि पूर्णं भ्रमणमुच्यते।
तत्रादौ देवतास्तर्प्यास्ततो वीरा इति क्रमः॥९१॥
वीरश्च वीरशक्तिश्चेत्येवमस्मद्गुरुक्रमः।
ततोऽवदंशान्विविधान्मांसमत्स्यादिसंयुतान्॥९२॥
अग्रे तत्र प्रविकिरेत्तृप्त्यन्तं साधकोत्तमः।
पात्राभावे पुनर्भद्रं वेल्लिताशुक्तिमेव च॥९३॥
पात्रे कुर्वीत मतिमानिति सिद्धामते क्रमः।
दक्षहस्तेन भद्रं स्याद्वेल्लिता शुक्तिरुच्यते॥९४॥
दक्षहस्तस्य कुर्वीत वामोपरि कनीयसीम्।
तर्जन्यङ्गुष्ठयोगेन दक्षाधो वामकाङ्गुलीः॥९५॥
निःसन्धिबन्धौ द्वावित्थं वेल्लिता शुक्तिरुच्यते।
ये तत्र पानकाले तु बिन्दवो यान्ति मेदिनीम्॥९६॥
तैस्तुष्यन्ति हि वेतालगुह्यकाद्या गभस्तयः।
धारया भैरवस्तुष्येत्करपानं परं ततः॥९७॥
प्रवेशोऽत्र न दातव्यः पूर्वमेव हि कस्यचित्।
प्रमादात्तु प्रविष्टस्य विचारं नैव चर्चयेत्॥९८॥
एवं कृत्वा क्रमाद्यागमन्ते दक्षिणया युतम्।
समालम्भनताम्बूलवस्त्राद्यं वितरेद्बुधः॥९९॥
रूपकार्धात्परं हीनां न दद्याद्दक्षिणां सुधीः।
समयिभ्यः क्रमाद्द्विद्विगुणा गुर्वन्तकं भवेत्॥१००॥
एष स्यान्मूर्तियागस्तु सर्वयागप्रधानकः।
काम्ये तु संविधौ सप्तकृत्वः कार्यस्तथाविधः॥१०१॥
जानन्ति प्रथमं गेहं ततस्तस्य समर्थताम्।
बलाबलं ततः पश्चाद्विस्मयन्तेऽत्र मातरः॥१०२॥
ततोऽपि सन्निधीयन्ते प्रीयन्ते वरदास्ततः।
देवीनामथ नाथस्य परिवारयुजोऽप्यलम्॥१०३॥
वल्लभो मूर्तियागोऽयमतः कार्यो विपश्चिता।
रात्रौ गुप्ते गृहे वीराः शक्तयोऽन्योन्यमप्यलम्॥१०४॥
असङ्केतयुजो योज्या देवताशब्दकीर्तनात्।
अलाभे मूर्तिचक्रस्य कुमारीमेव पूजयेत्॥१०५॥
काम्यार्थे तु न तां व्यङ्गां स्तनपुष्पवतीं तथा।
प्रतिपच्छ्रुतिसञ्ज्ञे च चतुर्थी चोत्तरात्रये॥१०६॥
हस्ते च पञ्चमी षष्ठी पूर्वास्वथ पुनर्वसौ।
सप्तमी तत्परा पित्र्ये रोहिण्यां नवमी तथा॥१०७॥
मूले तु द्वादशी ब्राह्मे भूताश्विन्यां च पूर्णिमा।
धनिष्ठायाममावस्या सोऽयमेकादशात्मकः॥१०८॥
अर्कादित्रयशुक्रान्यतमयुक्तोऽप्यहर्गणः।
योगपर्वेति विख्यातो रात्रौ वा दिन एव वा॥१०९॥
योगपर्वणि कर्तव्यो मूर्तियागस्तु सर्वथा।
यः सर्वान्योगपर्वाख्यान्वासरान्पूजयेत्सुधीः॥११०॥
मूर्तियागेन सोऽपि स्यात्समयी मण्डलं विना।
इत्येष मूर्तियागः श्रीसिद्धयोगीश्वरीमते॥१११॥
Ekārake yathā cakre ekavīravidhiṁ smaret|
Dvyare yāmalamanyatra trikamevaṁ ṣaḍasrake||85||
Ṣaḍyoginīḥ saptakaṁ ca saptāre'ṣṭāṣṭake ca vā|
Anyadvā tādṛśaṁ tatra cakre tādṛksvarūpiṇi||86||
Tataḥ pātre'lisampūrṇe pūrvaṁ cakraṁ yajetsudhīḥ|
Ādhārayukte nādhārarahitaṁ tarpaṇaṁ kvacit||87||
Ādhāreṇa vinā bhraṁśo na ca tuṣyanti raśmayaḥ|
Pretarūpaṁ bhavetpātraṁ śāktāmṛtamathāsavaḥ||88||
Bhoktrī tatra tu sā śaktiḥ sa śambhuḥ parameśvaraḥ|
Aṇuśaktiśivātmetthaṁ dhyātvā sammilitaṁ trayam||89||
Tatastu tarpaṇaṁ kāryamāvṛterāvṛteḥ kramāt|
Pratisañcarayogena punarantaḥ praveśayet||90||
Yāvadgurvantikaṁ taddhi pūrṇaṁ bhramaṇamucyate|
Tatrādau devatāstarpyāstato vīrā iti kramaḥ||91||
Vīraśca vīraśaktiścetyevamasmadgurukramaḥ|
Tato'vadaṁśānvividhānmāṁsamatsyādisaṁyutān||92||
Agre tatra pravikirettṛptyantaṁ sādhakottamaḥ|
Pātrābhāve punarbhadraṁ vellitāśuktimeva ca||93||
Pātre kurvīta matimāniti siddhāmate kramaḥ|
Dakṣahastena bhadraṁ syādvellitā śuktirucyate||94||
Dakṣahastasya kurvīta vāmopari kanīyasīm|
Tarjanyaṅguṣṭhayogena dakṣādho vāmakāṅgulīḥ||95||
Niḥsandhibandhau dvāvitthaṁ vellitā śuktirucyate|
Ye tatra pānakāle tu bindavo yānti medinīm||96||
Taistuṣyanti hi vetālaguhyakādyā gabhastayaḥ|
Dhārayā bhairavastuṣyetkarapānaṁ paraṁ tataḥ||97||
Praveśo'tra na dātavyaḥ pūrvameva hi kasyacit|
Pramādāttu praviṣṭasya vicāraṁ naiva carcayet||98||
Evaṁ kṛtvā kramādyāgamante dakṣiṇayā yutam|
Samālambhanatāmbūlavastrādyaṁ vitaredbudhaḥ||99||
Rūpakārdhātparaṁ hīnāṁ na dadyāddakṣiṇāṁ sudhīḥ|
Samayibhyaḥ kramāddvidviguṇā gurvantakaṁ bhavet||100||
Eṣa syānmūrtiyāgastu sarvayāgapradhānakaḥ|
Kāmye tu saṁvidhau saptakṛtvaḥ kāryastathāvidhaḥ||101||
Jānanti prathamaṁ gehaṁ tatastasya samarthatām|
Balābalaṁ tataḥ paścādvismayante'tra mātaraḥ||102||
Tato'pi sannidhīyante prīyante varadāstataḥ|
Devīnāmatha nāthasya parivārayujo'pyalam||103||
Vallabho mūrtiyāgo'yamataḥ kāryo vipaścitā|
Rātrau gupte gṛhe vīrāḥ śaktayo'nyonyamapyalam||104||
Asaṅketayujo yojyā devatāśabdakīrtanāt|
Alābhe mūrticakrasya kumārīmeva pūjayet||105||
Kāmyārthe tu na tāṁ vyaṅgāṁ stanapuṣpavatīṁ tathā|
Pratipacchrutisañjñe ca caturthī cottarātraye||106||
Haste ca pañcamī ṣaṣṭhī pūrvāsvatha punarvasau|
Saptamī tatparā pitrye rohiṇyāṁ navamī tathā||107||
Mūle tu dvādaśī brāhme bhūtāśvinyāṁ ca pūrṇimā|
Dhaniṣṭhāyāmamāvasyā so'yamekādaśātmakaḥ||108||
Arkāditrayaśukrānyatamayukto'pyahargaṇaḥ|
Yogaparveti vikhyāto rātrau vā dina eva vā||109||
Yogaparvaṇi kartavyo mūrtiyāgastu sarvathā|
Yaḥ sarvānyogaparvākhyānvāsarānpūjayetsudhīḥ||110||
Mūrtiyāgena so'pi syātsamayī maṇḍalaṁ vinā|
Ityeṣa mūrtiyāgaḥ śrīsiddhayogīśvarīmate||111||

Just as (yathā) in the one-spoked circle (eka-arake... cakre) he should remember (smaret) the procedure for the single hero --Abhinavagupta refers to the Guru-- (eka-vīra-vidhim), the pair (yāmalam) (is worshiped) in the two-spoked (circle) (dvi-are), the triad (trikam) (is worshiped) elsewhere (anyatra), in the same manner (evam), the six Yoginī-s (ṣaṭ-yoginīḥ) (are worshiped) in the six-spoked (circle) --expecting "arake" and not "asrake"-- (ṣaṭ-asrake), the set of seven (saptakam ca) in the seven-spoked (circle) (sapta-are), or (ca vā) in the eight groups of eight (aṣṭa-aṣṭake), or (vā) another (anyat) of such a kind (tādṛśam) there (tatra), i.e. in the circle whose nature is such (cakre tādṛk-svarūpiṇi). After that (tatas), when the vessel is full of spirituous liquor and united with (its) support (pātre ali-sampūrṇe... ādhāra-yukte), the wise person (sudhīḥ) should worship (yajet) the first (pūrvam) circle (cakram). Libation (tarpaṇam) is nowhere (na... kvacid) devoid of a support (ādhāra-rahitam). Without (vinā) support (ādhāreṇa), (there is) a downfall (bhraṁśaḥ) and (ca) the rays (of all the deities being worshiped) (raśmayaḥ) are not pleased (na... tuṣyanti).

The vessel (pātram) is (bhavet) the (Great) Departed One --i.e. Sadāśiva-- (preta-rūpam), and (atha) the spirituous liquor (āsavaḥ) (is) the Nectar of Śakti (śākta-amṛtam). There (tatra tu), the Enjoyer One (bhoktrī) (is) the Śakti (sā śaktiḥ), (and) Śambhu --viz. Śiva-- (śambhuḥ) (is) the Supreme Lord (parama-īśvaraḥ). After meditating (dhyātvā) on the triad (trayam) —limited being, Śakti and Śiva (aṇu-śakti-śiva-ātma)— as having met together (sammilitam) in this way (ittham), then (tatas tu), the libation (tarpaṇam) of each circle (āvṛteḥ āvṛteḥ) is to be performed (kāryam) in sequence (kramāt). (Next,) he should enter into (antar praveśayet) (the center of the circle) again (punar) by moving backward (prati-sañcara-yogena), until (yāvat) (he) finally (meets) the Guru (guru-antikam). That (tad) is undoubtedly said to be (hi... ucyate) a full (pūrṇam) revolution --i.e. turning round-- (bhramaṇam).

There (tatra), at first (ādau), the deities (devatāḥ) are to be offered libation (tarpyāḥ), (and) next (tatas) the heroes (vīrāḥ). This is the sequence (iti kramaḥ). The sequence of my Guru --lit. "of our Guru", viz. "of Śambhunātha"-- (asmad-guru-kramaḥ) (is) thus (evam): "Hero (vīraḥ) and (ca... ca) hero's power (vīra-śaktiḥ... iti)". After that (tatas), the best of adepts (sādhaka-uttamaḥ) should scatter (pravikiret) there (tatra) before (them) (agre) different kinds of pungent food combined with meat, fish, etc. (avadaṁśān vividhān māṁsa-matsya-ādi-saṁyutān) until they are pleased (tṛpti-antam). Moreover (punar), in the absence of a vessel (pātra-abhāve), the intelligent/wise one (matimān) should perform (kurvīta) (two Mudrā-s or gestures:) Bhadra --lit. the propitious one-- (bhadram) and (ca) Vellitāśukti --lit. entwined pearl-oyster-- (vellitā-śuktim eva), having the form of a vessel --lit. into a vessel-- (pātre). This is the sequence in the Siddhāmata (iti siddhāmate kramaḥ).

Bhadramudrā (bhadram) is (made) (syāt) with the right hand (dakṣa-hastena). Vellitāśuktimudrā (vellitā śuktiḥ) is (now) described (ucyate): He should place (kurvīta) the little finger (kanīyasīm) of the right hand (dakṣa-hastasya) on top of the left (hand) (vāma-upari). (Now,) with the union of the index finger and the thumb --Abhinavagupta is not specific about what hand, but it seems to be the left hand-- (tarjanī-aṅguṣṭha-yogena), the fingers of the left hand (vāmaka-aṅgulīḥ) (remain) beneath the right (hand) (dakṣa-adhas). (Therefore, this gesture where) the two (hands) (dvau) are held together without any breaches (niḥsandhi-bandhau) in this way (ittham) is said to be (ucyate) the Vellitāśuktimudrā --i.e. the gesture of the entwined pearl-oyster-- (vellitā śuktiḥ). There (tatra), (there are) drops (bindavaḥ) that (ye) fall on the ground (yānti medinīm) at the time of drinking (pāna-kāle tu). The Gabhasti-s --either sunbeams or moonbeams-- (gabhastayaḥ) —Vetāla-s, Guhyaka-s, etc. (vetāla-guhyaka-ādyāḥ)— become pleased (tuṣyanti hi) with them --viz. with those drops-- (taiḥ). Bhairava (bhairavaḥ) is pleased (tuṣyet) by the stream (dhārayā). After that (param tatas), (it comes) drinking with the hands (kara-pānam). Firstly (pūrvam eva hi), nobody is to be permitted to enter (praveśaḥ... na dātavyaḥ... kasyacit) here (atra). But (tu), (if) by negligence (someone enters) (pramādāt), he should not at all censure (na eva carcayet) the mode of proceding (vicāram) of the one who has entered (praviṣṭasya). Having performed (kṛtvā) the sacrifice (yāgam) thus (evam) in succession (kramāt), at the end (ante), the wise one (budhaḥ) should give (vitaret) unguents, betel, cloth, etc. (samālambhana-tāmbūla-vastra-ādyam) accompanied by a donation (dakṣiṇayā yutam). However (param), the wise man (sudhīḥ) should not give (na dadyāt) the samayī-s (samayibhyaḥ) a donation (dakṣiṇām) containing less (hīnām) than half a rūpaka --according to Jayaratha: "Rūpakaṁ dīnāraḥ" = "Rūpaka (amounts to) dīnāra". What is a dīnāra? It is a gold coin or a certain weight of gold-- (rūpaka-ardhāt). (Next, the donation) should be (bhavet) successively (kramāt) doubled twice --in the case of spiritual sons and adepts-- (dvi-dviguṇā) up to the Guru (guru-antakam) --e.g. as a minimum, half a dīnāra for the samayī-s (ordinary initiates), one dīnāra for putraka-s (spiritual sons) and two dīnāra-s for the sādhaka-s (adepts); finally, the Guru should receive four dīnāra-s; depending on the number of samayī-s, putraka-s and sādhaka-s, this ritual is not fit for poor people, evidently--. This (eṣaḥ) is (syāt) indeed (tu) the sacrifice of Mūrti (mūrti-yāgaḥ), which is the main sacrifice of all (the sacrifices) (sarva-yāga-pradhānakaḥ). But (tu) regarding an optional procedure (kāmye... saṁvidhau), such (a sacrifice) (tathāvidhaḥ) is to be performed (kāryaḥ) seven times (sapta-kṛtvas).

(Why seven times? Now the explanation:) (1) At first (prathamam), the Mothers (mātaraḥ) know (jānanti) (his) house (geham). (2) After that (tatas), (they know) his (tasya) capacity (samarthatām). (3) Next (tatas), (they know his) force and lack of it (bala-abalam). (4) Afterward (paścāt), they are astonished (vismayante) here (atra). (5) Even (api) after that (tatas), they are near/present (sannidhīyante). (6) (And next) they are pleased (prīyante). (7) (And) after that (tatas), they (become) givers of boons (vara-dāḥ). This (ayam) sacrifice of the Mūrti (mūrti-yāgaḥ) is dear to (vallabhaḥ) the goddesses (devīnām) and (atha) the Lord accompanied by (his) retinue (nāthasya parivāra-yujaḥ api) indeed (alam). On this account (atas), it is to be performed (kāryaḥ) by the wise man (vipaścitā). At night (rātrau), in a secret house (gupte gṛhe), the heroes --i.e. the Kula practitioners-- (vīrāḥ) (together with their) śakti-s --viz. their wives-- (śaktayaḥ) verily (api alam) (communicate with) each other (anyonyam) (by means of) unconventional (asaṅketa-yujaḥ) words --lit. to be uttered-- (yojyāḥ) which are said to be words of the deities --as Sanskrit here is very far-fetched, I have to understand "kīrtanāt" as "kīrtitāḥ" or the whole thing makes no sense-- (devatā-śabda-kīrtanāt). When the circle of Mūrti is not obtained (alābhe mūrti-cakrasya), he should worship (pūjayet) a young virgin girl (kumārīm eva). But (tu), for the sake of an optional ritual (kāmya-arthe), (he should worship) her --i.e. the young virgin girl-- (tām) who is not deformed or crippled (na... vyaṅgām) and (tathā) who is not a woman with breasts and who has menstruated (na... stana-puṣpa-vatīm). (Now the eleven Yogaparva-s or auspicious times for Yoga or Union:) (1) The first day of a lunar fortnight (pratipad) in (the lunar mansion) called Śruti (śruti-sañjñe). (2) And (ca... ca) the fourth (lunar day) (caturthī) in the triad of Uttarā-s (uttarā-traye). (3) And (ca) the fifth (lunar day) (pañcamī) in Hasta (haste). (4) The sixth (lunar day) (ṣaṣṭhī) in the Pūrvā-s (pūrvāsu). (5) Then (atha), moreover (punar), the seventh (lunar day) (saptamī) in Vasu (vasau). (6) The (lunar day) after that one --i.e. after the seventh one, viz. the eighth lunar day-- (tad-parā) in Pitrya (pitrye). (7) And (tathā) the ninth (lunar day) (navamī) in Rohiṇī (rohiṇyām). (8) But (tu) the twelfth (lunar day) (dvādaśī) in Mūla (mūle). (9) The fourteenth (lunar day) (bhūtā) in Brāhma (brāhme). (10) And (ca) the full moon (pūrṇimā) in Aśvinī (aśvinyām). (11) The day of the new moon (amāvasyā) in Dhaniṣṭhā (dhaniṣṭhāyām). This very (sequence of Yogaparva-s) (saḥ ayam) consists of eleven (lunar days in different lunar mansions) (ekādaśa-ātmakaḥ). A series of sacrificial days (ahar-gaṇaḥ) where any of them are in conjunction (are:) Sunday, the first three (after Sunday) --viz. Monday, Tuesday and Wednesday-- (and) Friday --"śukra" lit. means "Venus"-- (arka-ādi-traya-śukra-anyatama-yuktaḥ pi). (This series of sacrificial days) is known as (vikhyātaḥ) Yogaparva --lit. an auspicious time for Yoga or Union-- (yoga-parva iti). In a Yogaparva (yoga-parvaṇi), either (vā) at night (rātrau) or (vā) during the day (dine eva), the sacrifice of Mūrti (mūrti-yāgaḥ tu) is to be performed (kartavyaḥ) in every way (sarvathā). The wise one (sudhīḥ... saḥ) who (yaḥ) worships (pūjayet) all (sarvān) the days (vāsarān) called Yogaparva-s (yoga-parva-ākhyān) with the sacrifice of Mūrti (mūrti-yāgena), is (syāt) also (api) a samayī (samayī) (even if he is) without (vinā) maṇḍala (maṇḍalam). So (iti), this (eṣaḥ) (is) the sacrifice of Mūrti (mūrti-yāgaḥ) in the venerable Siddhayogīśvarīmata (śrī-siddhayogīśvarīmate)||85-111||

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Stanzas 112 to 150

अथोच्यते शिवेनोक्तः पवित्रकविधिः स्फुटः।
श्रीरत्नमालात्रिशिरःशास्त्रयोः सूचितः पुनः॥११२॥
श्रीसिद्धाटनसद्भावमालिनीसारशासने।
तत्र प्राधान्यतः श्रीमन्मालोक्तो विधिरुच्यते॥११३॥
Athocyate śivenoktaḥ pavitrakavidhiḥ sphuṭaḥ|
Śrīratnamālātriśiraḥśāstrayoḥ sūcitaḥ punaḥ||112||
Śrīsiddhāṭanasadbhāvamālinīsāraśāsane|
Tatra prādhānyataḥ śrīmanmālokto vidhirucyate||113||

Now (atha) the procedure of the sacred thread (pavitraka-vidhiḥ) which has been clearly mentioned (uktaḥ) by Śiva (śivena) in the venerable Ratnamālā and Triśiraḥśāstra (śrī-ratnamālā-triśiraḥśāstrayoḥ) is (here) proclaimed (ucyate). On the other hand (punar), it has been indicated (sūcitaḥ) in the teachings of the venerable Siddhā, Niśāṭana, Tantrasadbhāva and Mālinīsāra (śrī-siddhā-aṭana-sadbhāva-mālinīsāra-śāsane). In that context (tatra), the procedure (vidhiḥ) mentioned in the venerable Mālā (śrīmat-mālā-uktaḥ) is mainly described (here) (prādhānyatas... ucyate)||112-113||

क्षीराब्धिमथनोद्भूतविषनिद्राविमूर्च्छितः।
नागराजः स्वभुवने मेघकाले स्म नावसत्॥११४॥
केवलं तु पवित्रोऽयं वायुभक्षः समाः शतम्।
दिव्यं दशगुणं नाथं भैरवं पर्यपूजयत्॥११५॥
व्यजिज्ञपच्च तं तुष्टं नाथं वर्षास्वहं निजे।
पाताले नासितुं शक्तः सोऽप्येनं परमेश्वरः॥११६॥
नागं निजजटाजूटपीठगं पर्यकल्पयत्।
ततः समस्तदेवौघैर्धारितोऽसौ स्वमूर्धनि॥११७॥
महतां महितानां हि नाद्भूतं विश्वपूज्यता।
तस्मान्महेशितुर्मूर्ध्नि देवतानां च सर्वशः॥११८॥
आत्मनश्च पवित्रं तं कुर्याद्यागपुरःसरम्।
दश कोट्यो न पूजानां पवित्रारोहणे समाः॥११९॥
वृथा दीक्षा वृथा ज्ञानं गुर्वाराधनमेव च।
विना पवित्राद्येनैतद्धरेन्नागः शिवाज्ञया॥१२०॥
तस्मात्सर्वप्रयत्नेन स कार्यः कुलवेदिभिः।
आषाढशुक्लान्मिथुनकर्कटस्थे रवौ विधिः॥१२१॥
कर्तव्यः सोऽनिरोधेन यावत्सा तुलपूर्णिमा।
तुलोपलक्षितस्यान्त्यं कार्तिकस्य दिनं मतम्॥१२२॥
कुलशब्दं पठन्तोऽन्ये व्याख्याभेदं प्रकुर्वते।
नित्यातन्त्रविदः कृष्णं कार्तिकाच्चरमं दिनम्॥१२३॥
कुलस्य नित्याचक्रस्य पूर्णत्वं यत्र तन्मतम्।
माघशुक्लान्त्यदिवसः कुलपर्वेति तन्मतम्॥१२४॥
पूर्णत्वं तत्र चन्द्रस्य सा तिथिः कुलपूर्णिमा।
दक्षिणोत्तरगः कालः कुलाकुलतयोदितः॥१२५॥
कुलस्य तस्य चरमे दिने पूर्णत्वमुच्यते।
दक्षिणायनषण्मासकर्तव्यत्वमतो विधौ॥१२६॥
पवित्रके प्रकाशत्वसिद्ध्यै कृष्णस्य वर्त्मनः।
तदेतद्बहुशास्त्रोक्तं रूपं देवो न्यरूपयत्॥१२७॥
एकेनैव पदेन श्रीरत्नमालाकुलागमे।
तदत्र समये सर्वविधिसम्पूरणात्मकः॥१२८॥
पवित्रकविधिः कार्यः शुक्लपक्षे तु सर्वदा।
पूरणं शक्तियोगेन शक्त्यात्म च सितं दलम्॥१२९॥
दक्षिणायनसाजात्यात्तेन तद्विधिरुच्यते।
एकद्वित्रिचतुःपञ्चषड्लतैकतमं महत्॥१३०॥
हेमरत्नाङ्कितग्रन्थि कुर्यान्मुक्तापवित्रकम्।
सौवर्णसूत्रं त्रिगुणं सैकग्रन्थिशतं गुरौ॥१३१॥
परे गुरौ तु त्र्यधिकमध्यब्धि परमेष्ठिनि।
प्राक्सिद्धाचार्ययोगेशविषये तु रसाधिकम्॥१३२॥
अष्टाधिकं शिवस्योक्तं चित्ररत्नप्रपूरितम्।
विद्यापीठाक्षसूत्रादौ गुरुवच्छिववत्पुनः॥१३३॥
वटुके कनकाभावे रौप्यं तु परिकल्पयेत्।
पाट्टसूत्रमथ क्षौमं कार्पासं त्रित्रितानितम्॥१३४॥
तस्मान्नवगुणात्सूत्रात्त्रिगुणादिक्रमात्कुरु।
चण्डांशुगुणपर्यन्तं ततोऽपि त्रिगुणं च वा॥१३५॥
तेनाष्टादशतन्तूत्थमधमं मध्यमं पुनः।
अष्टोत्तरशतं तस्मात्त्रिगुणं तूत्तमं मतम्॥१३६॥
ग्रन्थयस्तत्त्वसङ्ख्याताः षडध्वकलनावशात्।
यद्वा व्याससमासाभ्यां चित्राः सद्गन्धपूरिताः॥१३७॥
विशेषविधिना पूर्वं पूजयित्वार्पयेत्ततः।
पवित्रकं समस्ताध्वपरिपूर्णत्वभावनात्॥१३८॥
गुर्वात्मनोर्जानुनाभिकण्ठमूर्धान्तगं च वा।
ततो महोत्सवः कार्यो गुरुपूजापुरःसरः॥१३९॥
तर्प्याः शासनगाः सर्वे दक्षिणावस्त्रभोजनैः।
महोत्सवः प्रकर्तव्यो गीतनृत्तात्मको महान्॥१४०॥
चातुर्मास्यं सप्तदिनं त्रिदिनं वाप्यलाभतः।
तदन्ते क्षमयेद्देवं मण्डलादि विसर्जयेत्॥१४१॥
वह्निं च पश्चात्कर्तव्यश्चक्रयागः पुरोदितः।
मासे मासे चतुर्मासे वर्षे वापि पवित्रकम्॥१४२॥
सर्वथैव प्रकर्तव्यं यथाविभवविस्तरम्।
वित्ताभावे पुनः कार्यं काशैरपि कुशोम्भितैः॥१४३॥
सति वित्ते पुनः शाठ्यं व्याधये नरकाय च।
नित्यपूजासु पूर्णत्वं पर्वपूजाप्रपूरणात्॥१४४॥
तत्रापि परिपूर्णत्वं पवित्रकसमर्चनात्।
पवित्रकविलोपे तु प्रायश्चित्तं जपेत्सुधीः॥१४५॥
सुशुद्धः सन्पुनः कुर्यादित्याज्ञा परमेशितुः।
अथ त्रिशिरसि प्रोक्तो लिख्यते तद्विधिः स्फुटः॥१४६॥
त्रिप्रमेयस्य शैवस्य पञ्चपञ्चात्मकस्य वा।
दशाष्टादशभेदस्य षट्स्रोतस इहोच्यते॥१४७॥
ये नराः समयभ्रष्टा गुरुशास्त्रादिदूषकाः।
नित्यनैमित्तिकाद्यन्यपर्वसन्धिविवर्जिताः॥१४८॥
अकामात्कामतो वापि सूक्ष्मपापप्रवर्तिनः।
तेषां प्रशमनार्थाय पवित्रं क्रियते शिवे॥१४९॥
श्रावणादौ कार्तिकान्ते शुक्लपक्षे शुभप्रदे।
न तु दुःखप्रदे कृष्णे कर्तृराष्ट्रनृपादिषु॥१५०॥
Kṣīrābdhimathanodbhūtaviṣanidrāvimūrcchitaḥ|
Nāgarājaḥ svabhuvane meghakāle sma nāvasat||114||
Kevalaṁ tu pavitro'yaṁ vāyubhakṣaḥ samāḥ śatam|
Divyaṁ daśaguṇaṁ nāthaṁ bhairavaṁ paryapūjayat||115||
Vyajijñapacca taṁ tuṣṭaṁ nāthaṁ varṣāsvahaṁ nije|
Pātāle nāsituṁ śaktaḥ so'pyenaṁ parameśvaraḥ||116||
Nāgaṁ nijajaṭājūṭapīṭhagaṁ paryakalpayat|
Tataḥ samastadevaughairdhārito'sau svamūrdhani||117||
Mahatāṁ mahitānāṁ hi nādbhūtaṁ viśvapūjyatā|
Tasmānmaheśiturmūrdhni devatānāṁ ca sarvaśaḥ||118||
Ātmanaśca pavitraṁ taṁ kuryādyāgapuraḥsaram|
Daśa koṭyo na pūjānāṁ pavitrārohaṇe samāḥ||119||
Vṛthā dīkṣā vṛthā jñānaṁ gurvārādhanameva ca|
Vinā pavitrādyenaitaddharennāgaḥ śivājñayā||120||
Tasmātsarvaprayatnena sa kāryaḥ kulavedibhiḥ|
Āṣāḍhaśuklānmithunakarkaṭasthe ravau vidhiḥ||121||
Kartavyaḥ so'nirodhena yāvatsā tulapūrṇimā|
Tulopalakṣitasyāntyaṁ kārtikasya dinaṁ matam||122||
Kulaśabdaṁ paṭhanto'nye vyākhyābhedaṁ prakurvate|
Nityātantravidaḥ kṛṣṇaṁ kārtikāccaramaṁ dinam||123||
Kulasya nityācakrasya pūrṇatvaṁ yatra tanmatam|
Māghaśuklāntyadivasaḥ kulaparveti tanmatam||124||
Pūrṇatvaṁ tatra candrasya sā tithiḥ kulapūrṇimā|
Dakṣiṇottaragaḥ kālaḥ kulākulatayoditaḥ||125||
Kulasya tasya carame dine pūrṇatvamucyate|
Dakṣiṇāyanaṣaṇmāsakartavyatvamato vidhau||126||
Pavitrake prakāśatvasiddhyai kṛṣṇasya vartmanaḥ|
Tadetadbahuśāstroktaṁ rūpaṁ devo nyarūpayat||127||
Ekenaiva padena śrīratnamālākulāgame|
Tadatra samaye sarvavidhisampūraṇātmakaḥ||128||
Pavitrakavidhiḥ kāryaḥ śuklapakṣe tu sarvadā|
Pūraṇaṁ śaktiyogena śaktyātma ca sitaṁ dalam||129||
Dakṣiṇāyanasājātyāttena tadvidhirucyate|
Ekadvitricatuḥpañcaṣaḍlataikatamaṁ mahat||130||
Hemaratnāṅkitagranthi kuryānmuktāpavitrakam|
Sauvarṇasūtraṁ triguṇaṁ saikagranthiśataṁ gurau||131||
Pare gurau tu tryadhikamadhyabdhi parameṣṭhini|
Prāksiddhācāryayogeśaviṣaye tu rasādhikam||132||
Aṣṭādhikaṁ śivasyoktaṁ citraratnaprapūritam|
Vidyāpīṭhākṣasūtrādau guruvacchivavatpunaḥ||133||
Vaṭuke kanakābhāve raupyaṁ tu parikalpayet|
Pāṭṭasūtramatha kṣaumaṁ kārpāsaṁ tritritānitam||134||
Tasmānnavaguṇātsūtrāttriguṇādikramātkuru|
Caṇḍāṁśuguṇaparyantaṁ tato'pi triguṇaṁ ca vā||135||
Tenāṣṭādaśatantūtthamadhamaṁ madhyamaṁ punaḥ|
Aṣṭottaraśataṁ tasmāttriguṇaṁ tūttamaṁ matam||136||
Granthayastattvasaṅkhyātāḥ ṣaḍadhvakalanāvaśāt|
Yadvā vyāsasamāsābhyāṁ citrāḥ sadgandhapūritāḥ||137||
Viśeṣavidhinā pūrvaṁ pūjayitvārpayettataḥ|
Pavitrakaṁ samastādhvaparipūrṇatvabhāvanāt||138||
Gurvātmanorjānunābhikaṇṭhamūrdhāntagaṁ ca vā|
Tato mahotsavaḥ kāryo gurupūjāpuraḥsaraḥ||139||
Tarpyāḥ śāsanagāḥ sarve dakṣiṇāvastrabhojanaiḥ|
Mahotsavaḥ prakartavyo gītanṛttātmako mahān||140||
Cāturmāsyaṁ saptadinaṁ tridinaṁ vāpyalābhataḥ|
Tadante kṣamayeddevaṁ maṇḍalādi visarjayet||141||
Vahniṁ ca paścātkartavyaścakrayāgaḥ puroditaḥ|
Māse māse caturmāse varṣe vāpi pavitrakam||142||
Sarvathaiva prakartavyaṁ yathāvibhavavistaram|
Vittābhāve punaḥ kāryaṁ kāśairapi kuśombhitaiḥ||143||
Sati vitte punaḥ śāṭhyaṁ vyādhaye narakāya ca|
Nityapūjāsu pūrṇatvaṁ parvapūjāprapūraṇāt||144||
Tatrāpi paripūrṇatvaṁ pavitrakasamarcanāt|
Pavitrakavilope tu prāyaścittaṁ japetsudhīḥ||145||
Suśuddhaḥ sanpunaḥ kuryādityājñā parameśituḥ|
Atha triśirasi prokto likhyate tadvidhiḥ sphuṭaḥ||146||
Triprameyasya śaivasya pañcapañcātmakasya vā|
Daśāṣṭādaśabhedasya ṣaṭsrotasa ihocyate||147||
Ye narāḥ samayabhraṣṭā guruśāstrādidūṣakāḥ|
Nityanaimittikādyanyaparvasandhivivarjitāḥ||148||
Akāmātkāmato vāpi sūkṣmapāpapravartinaḥ|
Teṣāṁ praśamanārthāya pavitraṁ kriyate śive||149||
Śrāvaṇādau kārtikānte śuklapakṣe śubhaprade|
Na tu duḥkhaprade kṛṣṇe kartṛrāṣṭranṛpādiṣu||150||

"The king of the nāga-s --i.e. Vāsuki-- (nāga-rājaḥ), bewildered by the sleep brought about by the poison generated by the churning of the Ocean of Milk (kṣīra-abdhi-mathana-udbhūta-viṣa-nidrā-vimūrcchitaḥ), did not certainly reside (sma na avasat) in his own world (sva-bhuvane) in the rainy season (megha-kāle). Only (kevalam tu) this (ayam) (Nāga whose name was) Pavitra (pavitraḥ) (remained there). He had worshiped (paryapūjayat) Lord (nātham) Bhairava (bhairavam) (and) had been living on air (vāyu-bhakṣaḥ) (for so long as) ten times more time (daśa-guṇam) than one hundred (śatam) divine (divyam) years (samāḥ). He communicated (vyajijñapat ca) the pleased Lord (taṁ tuṣṭaṁ nātham): 'During the rains (varṣāsi) I (aham) cannot (na... śaktaḥ) remain (āsitum) in my own Pātāla --viz. in the world of the Nāga-s-- (pātāle)'. (So,) that very Supreme Lord (saḥ api... parama-īśvaraḥ) made him reside in the Seat (located) on the long tresses of hair twisted on the top of His own head (enam... nāgaṁ nija-jaṭājūṭa-pīṭha-gam paryakalpayat). After that (tatas), he --i.e. Pavitra-- (asau) was held (dhāritaḥ) by the all the multitudes of gods (samasta-deva-oghaiḥ) on their own heads (sva-mūrdhani). Worship by everybody (viśva-pūjyatā) is not a wonder (na adbhūtam) in the case of great and honored beings (mahatām mahitānām hi). Therefore (tasmāt), after the sacrifice (yāga-puraḥsaram), he should place (kuryāt) the pavitra or sacred thread (pavitram tam) on the head (mūrdhni) of the Great Master (mahā-īśituḥ), of the deities (devatānān) —collectively (sarvaśas)—, and (ca... ca) of himself (ātmanaḥ). Ten koṭi-s --i.e. 10 x 10,000,000 = 100 million-- (daśa koṭyaḥ) of (acts of) worship (pūjānām) are not equivalent (samāḥ) to the act of establishing/installing/placing the sacred thread (pavitra-ārohaṇe). Without (vinā) the sacred thread (pavitrāt), initiation (dīkṣā), knowledge (jñānam) and (ca) worship of the Guru (guru-ārādhanam eva) (are all of them) in vain (vṛthā... vṛthā). On which account --i.e. in case that the sacred thread is not established-- (yena), the Nāga (nāgaḥ) restrains (dharet) this --viz. initiation, knowledge and worship of the Guru-- (etad). By Śiva's command (śiva-ājñayā), therefore (tasmāt), with all effort (sarva-prayatnena), it --i.e. the ritual of the sacred thread-- (saḥ) is to be performed (kāryaḥ) by the knowers of Kula (kula-vedibhiḥ)".

(Such a) procedure (vidhiḥ... saḥ) must be performed (kartavyaḥ) without any impediments (anirodhena) from the bright fortnight of Āṣāḍha --June-July-- (āṣāḍha-śuklāt) up to (yāvat) the full moon in Libra (sā tula-pūrṇimā) —when the sun resides in Gemini and Cancer (mithuna-karkaṭa-sthe ravau)—. The last (antyam) day (dinam) (of this span of time) is considered to be (the last day) (matam) of Kārtika --October-November-- (kārtikasya) characterized by Libra (tula-upalakṣitasya). Others (anye), by reading (paṭhantas) the word "Kula" --instead of "tula" or Libra-- (kula-śabdam), make (prakurvate) a different explanation (vyākhyā-bhedam).

The knowers of the Nityātantra (nityātantra-vidaḥ) (affirm that the ceremony of the sacred thread should be performed) on the last (caramam) day (dinam) of the dark fortnight (kṛṣṇam) from Kārtika --October-November-- (kārtikāt). That (special day) (tad) is considered to be (the day) (matam) where (yatra) (there is) fullness (pūrṇatvam) of Kula —viz. of the wheel of Nityā --the well-known goddess---— (kulasya nityā-cakrasya).

(According to others,) that (special day) (tad) is considered to be (matam) a "kulaparva" (kula-parva iti), viz. the last day of the bright fortnight of Māgha --January-February-- (māgha-śukla-antya-divasaḥ). There (tatra), the full moon of Kula (kula-pūrṇimā) (is) the lunar day (sā tithiḥ) (when there is) fullness (pūrṇatvam) of the moon (candrasya).

The time (kālaḥ) (when the sun) moves to the south and to the north --lit. "the time residing in south and north"-- (dakṣiṇa-uttara-gaḥ) is mentioned (uditaḥ) as being Kula and Akula (kula-akulatayā). Fullness (pūrṇatvam) is said to there be (ucyate) on the last day (carame dine) of that Kula (kulasya tasya).

On this account (atas), the procedure of the sacred thread must be performed during the six moths (when the sun's) progress is toward the south (dakṣiṇā-ayana-ṣaṭ-māsa-kartavyatvam... vidhau... pavitrake), for the illumination (prakāśatva-siddhyai) of the dark path (kṛṣṇasya vartmanaḥ).

God (devaḥ) described (nyarūpayat) that very (tad etad) form (of the sacred thread) (rūpam) which has been mentioned in many scriptures (bahu-śāstra-uktam) by means of a single word (ekena padena) in the venerable Kulāgama (known as) Ratnamālā (śrī-ratna-mālā-kula-āgame). Therefore (tad), the procedure of the sacred thread (pavitraka-vidhiḥ) —which fills all the procedures (sarva-vidhi-sampūraṇa-ātmakaḥ)— is to be performed (kāryaḥ) at this time (atra samaye). However (tu), during the bright fortnight (śukla-pakṣe), (it is to be performed) always (sarvadā).

By union with the Śakti (śakti-yogena) (there is) the act of filling (a ritual) up (pūraṇam), and (ca) the white (sitam) half (dalam) (of a lunar month) consists of (that very) Śakti (śakti-ātma). For that reason (tena), since (the bright fortnight in a lunar month) is of the same kind as (the time in which there is the sun's) progress toward the south (dakṣiṇā-ayana-sājātyāt), that (tad) is said to be (ucyate) (the time of) the procedure (vidhiḥ) --this portion is very dark in its meaning, Sanskrit is very far-fetched and the text might be corrupt--. He should make (kuryāt) the great (mahat) sacred thread of pearls (muktā-pavitrakam) of one of many (varieties of) one, two, three, four, five or six strands (eka-dvi-tri-catur-pañca-ṣaṭ-latā-ekatamam) (containing) knots marked with gold and gems (hema-ratna-aṅkita-granthi). The golden thread (sauvarṇa-sūtram) (is) threefold (tri-guṇam). (The sacred thread) for the Guru (gurau) contains one hundred knots (sa-eka-granthi-śatam), but (tu) for the Guru of the Guru (pare gurau) (the sacred thread should contain) three additional (knots) (tri-adhikam), (and) for the Guru of the Guru of the Guru (parameṣṭhini) other four (knots) (adhi-abdhi). (In turn,) for the sphere of previous Siddha-s, Ācārya-s and Lords of Yoga (prāk-siddha-ācārya-yoga-īśa-viṣaye tu), (the sacred thread should be endowed with) other six (knots) (rasa-adhikam). (The sacred thread) of Śiva (śivasya) is said to be (uktam) full of different gems (citra-ratna-prapūritam) (and) contain eight additional (knot) (aṣṭa-adhikam). For the seat of Knowledge, for the rosary, etc. (vidyā-pīṭha-akṣasūtra-ādau), (the sacred thread should be) like (that of) the Guru (guru-vat). However (punar), for Vaṭuka --i.e. Bhairava-- (vaṭuke) (it should be) like (that of) Śiva (śiva-vat). In the absence of gold (kanaka-abhāve), he should make (parikalpayet) (sacred threads) with silver (raupyam). A thread made out of silk (pāṭṭa-sūtram), (or) of linen (kṣaumam) or (atha) of cotton (kārpāsam) does not deviate from a triad of three (strands) --i.e. nine strands; Sanskrit is far-fetched here-- (tri-tritā-anitam). From that (sacred) thread containing nine (strands) (tasmāt nava-guṇāt sūtrāt), make (kuru) (other sacred threads) by progressively multiplying by three, etc. (tri-guṇa-ādi-kramāt) up to the (sacred thread) which is multiplied by twelve --"caṇḍāṁśu" is "caṇḍakara", i.e. "the sun", which symbolizes the number twelve-- (caṇḍāṁśu-guṇa-paryantam). Or (vā), even (api) after that (tatas), (he can) multiply (that number of strands) by three (tri-guṇam ca). On that account (tena), (the sacred thread) produced from eighteen strands (aṣṭādaśa-tantu-uttham) (is) the lowest (adhamam). Nonetheless (punar), the one that consists of one hundred and eight (aṣṭa-uttara-śatam) (is) medium (madhyamam). From that (sacred thread containing one hundred and eight strands) (tasmāt), (the sacred thread containing 108) times 3 (strands) --i.e. 108 x 3 = 324 strands-- (tri-guṇam tu) is considered to be (matam) the best (uttamam). The knots (granthayaḥ), variegated (citrāḥ) (and) full of good fragrances (sat-gandha-pūritāḥ) are numbered as the tattva-s or categories (tattva-saṅkhyātāḥ), or else (yad vā), in accordance with the (different) constituents of the six paths (ṣaṭ-adhva-kalanā-vaśāt), (they can be numbered) in detail or concisely (vyāsa-samāsābhyām). After that (tatas), having firstly worshiped (pūrvaṁ pūjayitvā) the sacred thread (pavitrakam) through the special procedure (viśeṣa-vidhinā), he should offer (it) (arpayet) by contemplating that (this sacred thread has) all the (six) paths in their fullness (samasta-adhva-paripūrṇatva-bhāvanāt). (One sacred thread might be offered) to the Guru, (and another) to himself (guru-ātmanoḥ), or (ca vā) (four sacred threads are to be offered, the first one) up to the knees, (the second one) the navel, (the third one) the throat, (and the fourth one) the head (jānu-nābhi-kaṇṭha-mūrdha-anta-gam). Next (tatas), a great festival (mahā-utsavaḥ) preceded by the worship of the Guru (guru-pūjā-puraḥsaraḥ) is to be held (kāryaḥ). By means of remuneration, clothes and food (dakṣiṇā-vastra-bhojanaiḥ), all (sarve) the members of the doctrine (śāsana-gāḥ) are to be offered libations (tarpyāḥ). A large (mahān) great festival (mahā-utsavaḥ) of song and dance (gīta-nṛtta-ātmakaḥ) must be held (prakartavyaḥ). (For how long?) For four months (cāturmāsyam), for seven days (sapta-dinam), or (vā) even (api) three days (tri-dinam) if there is no obtainment (of all the required stuff for prolonging the festival) (alābhatas). At the end of that (great festival) (tad-ante), he should ask God forgiveness (for any fault) (kṣamayet devam) (and) dismiss (visarjayet) the maṇḍala, etc. (maṇḍala-ādi) along with (ca) the fire (vahnim). Afterward (paścāt), the aforesaid (purā-uditaḥ) sacrifice of the circle (cakra-yāgaḥ) must be performed (kartavyaḥ). The (ritual of the) sacred thread (pavitrakam) is to entirely be performed (sarvath eva prakartavyam) every month (māse māse), (or) one time every four months (catur-māse), or (vā) even (api) one time every year (varṣe) according to the extent of (his) wealth (yathā-vibhava-vistaram).

However (punar), in the absence of wealth (vitta-abhāve), (the sacred thread) might even be made (kāryam... api) of a kind of shining white grass (kāśaiḥ) tied with Kuśa grass (kuśa-umbhitaiḥ). But (punar), when there is wealth (sati vitte), (and anyway he says that there is no money, then his) wickedness (śāṭhyam) leads to disease (vyādhaye) and (ca) hell (narakāya).

Regarding the regular (rituals of) worship (nitya-pūjāsu), fullness/completeness (pūrṇatvam) (is achieved) by filling up the parva-s or auspicious times with worship --this expression is very difficult to properly translate-- (parva-pūjā-prapūraṇāt). In that case (tatra) too (api), fullness/completeness (paripūrṇatvam) (is attained) through the worship with the sacred thread (pavitraka-samarcanāt).

When there is an interruption/omission in the (rite of the) sacred thread (pavitraka-vilope tu), the wise man (sudhīḥ) should mutter (the Mantra-s of) atonement (prāyaścittam), (and after that,) being (san) well purified (su-śuddhaḥ), he should perform (kuryāt) (the ritual) again (punar). This is the command (iti ājñā) of the Supreme Master (parama-īśituḥ).

Now (atha) that procedure (tad-vidhiḥ) mentioned (proktaḥ) in the Triśiras (triśirasi) is clearly written (likhyate... sphuṭaḥ).

(The vidhi or procedure that) is mentioned (ucyate) here (iha) belongs to the Śiva's (scripture) (śaivasya) in which there are three prameya-s or realities to be known (tri-prameyasya) (and) consists of five (groups of) five (pañca-pañca-ātmakasya). (Or else, the procedure that is mentioned here) belongs to the divisions into ten and eighteen (scriptures) (daśa-aṣṭādaśa-bhedasya) of the six streams (ṣaṭ-srotasas).

"O Śivā --i.e. Śakti-- (śive), a sacred thread (pavitram) is made (kriyate) for appeasing --i.e. for expiation-- (praśamana-arthāya) in the case of those (teṣām) people (narāḥ) who (ye) have fallen from the samaya-s or rules (samaya-bhraṣṭāḥ), who are offenders of Guru-s, scriptures, etc. (guru-śāstra-ādi-dūṣakāḥ), who are devoid of a connection with parva-s or auspicious times regarding regular and occasional (rites), etc. and other (actions) --if this makes any sense; the text looks corrupt-- (nitya-naimittika-ādi-anya-parva-sandhi-vivarjitāḥ), (or who) unwillingly (akāmāt) or (vā api) willingly (kāmatas) commit subtle sins (sūkṣma-pāpa-pravartinaḥ). (The subtle thread should be made and its ritual should be performed in the months) starting with Śrāvaṇa --July-August-- (śrāvaṇa-ādau) (and) ending in Kārtika --October-November-- (kārtika-ante), during the bright fortnight that bestows auspicious things (śukla-pakṣe śubha-prade), and not (na tu) during the dark (fortnight) that grants pain (duḥkha-prade kṛṣṇe) to the doer, the kingdom, the king, etc. (kartṛ-rāṣṭra-nṛpa-ādiṣu)"||114-150||

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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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