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Tantrāloka (Tantraloka): Chapter 28 - stanzas 303 to 434 - Non-dual Shaivism of Kashmir
Bahubhitparvapavitrādi nimittajam
Introduction
This is the third and last set of stanzas (from the stanza 303 to the stanza 434) 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.
Stanzas 303 to 310
ये तु विज्ञानिनस्तेऽत्र द्वेधा कम्प्रेतरत्वतः।
तत्र ये कम्प्रविज्ञानास्ते देहान्ते शिवाः स्फुटम्॥३०३॥
यतो विज्ञानमेतेषामुत्पन्नं न च सुस्फुटम्।
विकल्पान्तरयोगेन न चाप्युन्मूलितात्मकम्॥३०४॥
अतो देहे प्रमादोत्थो विकल्पो देहपाततः।
नश्येदवश्यं तच्चापि बुध्यते ज्ञानमुत्तमम्॥३०५॥
Ye tu vijñāninaste'tra dvedhā kampretaratvataḥ|
Tatra ye kampravijñānāste dehānte śivāḥ sphuṭam||303||
Yato vijñānameteṣāmutpannaṁ na ca susphuṭam|
Vikalpāntarayogena na cāpyunmūlitātmakam||304||
Ato dehe pramādottho vikalpo dehapātataḥ|
Naśyedavaśyaṁ taccāpi budhyate jñānamuttamam||305||
But (tu) those (te) who (ye) have Knowledge --viz. Knowledge about the Śiva's scriptures-- (vijñāninaḥ) (are) here (atra) of two types (dvedhā): (1) Unsteady and (2) otherwise --i.e. steady-- (kampra-itaratvatas). In that context (tatra), those (te) whose Knowledge is unsteady (kampra-vijñānāḥ) clearly (sphuṭam) (become) Śiva (śivāḥ) at the end of (their) bodies (deha-ante).
(Now Abhinavagupta will speak about the "unsteady" category:) Because (yatas) their (eteṣām) Knowledge (vijñānam) has not arisen (utpannam na ca) very clearly (su-sphuṭam) due to (Its) association with other vikalpa-s or thoughts (vikalpa-antara-yogena). (Anyway, their knowledge) is not uprooted (na ca... unmūlita-ātmakam) (by such vikalpa-s) either (api). For this reason (atas), vikalpa (vikalpaḥ) emerging in the body due to negligence (dehe pramāda-utthaḥ) is undoubtedly destroyed (naśyet avaśyam) through the fall of the body (deha-pātatas). And (ca) (then) that (tad) Highest (uttamam) Knowledge (jñānam) is awakened (budhyate) as well (api)||303-305||
संस्कारकल्पनातिष्ठदध्वस्तीकृतमन्तरा।
प्राप्तपाकं संवरीतुरपाये भासते हि तत्॥३०६॥
ये तु स्वभ्यस्तविज्ञानमयाः शिवमयाः सदा।
जीवन्मुक्ता हि ते नैषां मृतौ कापि विचारणा॥३०७॥
Saṁskārakalpanātiṣṭhadadhvastīkṛtamantarā|
Prāptapākaṁ saṁvarīturapāye bhāsate hi tat||306||
Ye tu svabhyastavijñānamayāḥ śivamayāḥ sadā|
Jīvanmuktā hi te naiṣāṁ mṛtau kāpi vicāraṇā||307||
(That Highest Knowledge,) in the middle (of vikalpa-s) (antarā) is not obscured (by them) (adhvastī-kṛtam), (but rather) it remains among latent impressions and mental creations (saṁskāra-kalpanā-tiṣṭhat). When it has ripened --this can refer to "the karma" or to "the Highest Knowledge Itself"-- (prāpta-pākam), when the annihilation of the one covering (It) --i.e. of the body-- happens (saṁvarītuḥ apāye), that (Highest Knowledge) (tad) (just) shines (bhāsate hi). (Now Abhinavagupta will speak about the "steady" category:) However (tu), those (te) who (ye tu), being identical with a well practiced Knowledge (su-abhyasta-vijñāna-mayāḥ), are always in unity with Śiva (śiva-mayāḥ sadā), are liberated while living (jīvat-muktāḥ hi). When they die --lit. "in the death of these"-- (eṣām mṛtau), there is no investigation (into their being liberated or not) (na... kāpi vicāraṇā)||306-307||
यथा हि जीवन्मुक्तानां स्थितौ नास्ति विचारणा।
सुखिदुःखिविमूढत्वे मृतावपि तथा न सा॥३०८॥
श्रीरत्नमालाशास्त्रे तदुवाच परमेश्वरः।
स्वशास्त्रे चाप्यहीशानो विश्वाधारधुरन्धरः॥३०९॥
Yathā hi jīvanmuktānāṁ sthitau nāsti vicāraṇā|
Sukhiduḥkhivimūḍhatve mṛtāvapi tathā na sā||308||
Śrīratnamālāśāstre taduvāca parameśvaraḥ|
Svaśāstre cāpyahīśāno viśvādhāradhurandharaḥ||309||
Just as (yathā hi) there is no (na asti) investigation (vicāraṇā) into the liberated while living (jīvat-muktānām) when they are alive --lit. "during sthiti or the continuity of life in the body"-- (sthitau), whether they are happy, afflicted or bewildered (sukhi-duḥkhi-vimūḍhatve), so also (tathā) there is no (investigation) (na sā) when they die --lit. "in death as well"-- (mṛtau api).
In the venerable Ratnamālā (śrī-ratnamālā-śāstre), the Supreme Lord (parama-īśvaraḥ) said (uvāca) that (tad), and (ca) the lord of the snakes (ahi-īśānaḥ) —who bears the burden of the support of the universe (viśva-ādhāra-dhurandharaḥ)— as well (api) in his own scripture (sva-śāstre)||308-309||
रथ्यान्तरे मूत्रपुरीषमध्ये चण्डालगेहे निरये श्मशाने।
सचिन्तको वा गतचिन्तको वा ज्ञानी विमोक्षं लभतेऽपि चान्ते॥३१०॥
Rathyāntare mūtrapurīṣamadhye caṇḍālagehe niraye śmaśāne|
Sacintako vā gatacintako vā jñānī vimokṣaṁ labhate'pi cānte||310||
At the end (of his life) (ante) too (api ca), the jñānī (jñānī) attains (labhate) full Liberation (vimokṣam), (whether he dies) on the streets (rathyā-antare), in the middle of urine and excrement (mūtra-purīṣa-madhye), in the house of an outcast (caṇḍāla-gehe), in hell (niraye), (or) in a cemetery (śmaśāne), (whether) has has thoughts (sa-cintakaḥ) or (vā... vā) is devoid of thoughts (gata-cintakaḥ)||310||
Stanzas 311 to 331
अपि चेति ध्वनिर्जीवन्मुक्ततामस्य भाषते।
सचिन्ताचिन्तकत्वोक्तिरेतावत्सम्भवस्थितिम्॥३११॥
Api ceti dhvanirjīvanmuktatāmasya bhāṣate|
Sacintācintakatvoktiretāvatsambhavasthitim||311||
(On the one hand,) the word (dhvaniḥ) "too" (api ca iti) announces (bhāṣate) his (asya) condition as liberated while living (jīvat-muktatām). (On the other hand,) the expression "with thoughts or without thoughts" (sacintā-acintakatva-uktiḥ) (announces that his) state is possibly (sambhava-sthitam) of such a kind --or "of such extent" or simply "such"-- (etāvat)||311||
तीर्थे श्वपचगृहे वा नष्टस्मृतिरपि परित्यजेद्देहम्।
ज्ञानसमकालमुक्तः कैवल्यं याति हतशोकः॥३१२॥
अनन्तकारिका चैषा प्राहेदं बन्धकं किल।
सुकृतं दुष्कृतं चास्य शङ्क्यं तच्चास्य नो भवेत्॥३१३॥
अपिशब्दादलुप्तस्मृत्या वा सम्भाव्यते किल।
मृतिर्नष्टस्मृतेरेव मृतेः प्राक्सास्तु किं तया॥३१४॥
लिङ्च सम्भावनायां स्यादियत्सम्भाव्यते किल।
स च कालध्वनिः प्राह मृतेर्मुक्तावहेतुताम्॥३१५॥
Tīrthe śvapacagṛhe vā naṣṭasmṛtirapi parityajeddeham|
Jñānasamakālamuktaḥ kaivalyaṁ yāti hataśokaḥ||312||
Anantakārikā caiṣā prāhedaṁ bandhakaṁ kila|
Sukṛtaṁ duṣkṛtaṁ cāsya śaṅkyaṁ taccāsya no bhavet||313||
Apiśabdādaluptasmṛtyā vā sambhāvyate kila|
Mṛtirnaṣṭasmṛtereva mṛteḥ prāksāstu kiṁ tayā||314||
Liṅca sambhāvanāyāṁ syādiyatsambhāvyate kila|
Sa ca kāladhvaniḥ prāha mṛtermuktāvahetutām||315||
(Whether) the one who has disregarded sorrow (hata-śokaḥ) leaves (parityajet) (his) physical body (deham) in a place of pilgrimage --i.e. in an extremely auspicious place-- (tīrthe) or (vā) at the house of an outcast (śva-paca-gṛhe), (or) even if (api) he loses the memory (naṣṭa-smṛtiḥ) (at that moment,) since he has achieved Liberation simultaneously with (his obtaining) Knowledge (about the Self) (jñāna-sama-kāla-muktaḥ), he attains (yāti) Complete Liberation --lit. Isolation-- (kaivalyam) (at the time of death). And (ca) this (eṣā) Anantakārikā (anantakārikā) expressed (prāha) that this very (idam... tad ca) bond (bandhakam) indeed (kila) (known as) good and bad actions (sukṛtam duṣkṛtam ca), assumed to be (śaṅkyam) his (asya), (as a matter of fact,) does not exist (no bhavet) for him (asya).
Through the word "api" --i.e. "even if"-- (api-śabdāt), death (mṛtiḥ) is considered to be optionally possible (vā sambhāvyate) indeed (kila) when memory is preserved (alupta-smṛtyā). (But yes,) death (mṛtiḥ) (very often occurs) in the case of a person who has lost his memory (naṣṭa-smṛteḥ eva). Let it --i.e. memory, recollection-- happen (sā astu) before (prāk) death (mṛteḥ)! ¿What is the point of it --viz. of having recollection--? (kim tayā). Also (ca), the potential mood --i.e. vidhiliṅ-- (liṅ) occurs (syāt) to indicate possibility/assumption (sambhāvanāyām). Therefore (iyat), it is certainly thought possible (sambhāvyate kila). And (ca) the word "kāla" --lit. "time", in "samakāla" or "simultaneously, at the same time"-- (kāla-dhvaniḥ) proclaimed (prāha) that death is not the cause of Liberation (mṛteḥ muktau ahetutām)||312-315||
कैवल्यमिति चाशङ्कापदं याप्यभवत्तनुः।
भेदप्रदत्वेनैषापि ध्वस्ता तेन विशोकता॥३१६॥
Kaivalyamiti cāśaṅkāpadaṁ yāpyabhavattanuḥ|
Bhedapradatvenaiṣāpi dhvastā tena viśokatā||316||
"Kaivalya" --lit. Isolation-- (kaivalyam iti ca) (generates) a state of doubt/uncertainly (āśaṅkā-pada). (As) even (api) this (eṣā) body (tanuḥ) which (yā api) gave (a sense of) duality (abhavat... bheda-pradatvena) has been destroyed (dhvastā), therefore (tena) (there is in him) a condition free from sorrow (viśokatā)||316||
परदेहादिसम्बन्धो यथा नास्य विभेदकः।
तथा स्वदेहसम्बन्धो जीवन्मुक्तस्य यद्यपि॥३१७॥
अतश्च न विशेषोऽस्य विश्वाकृतिनिराकृतेः।
शिवाभिन्नस्य देहे वा तदभावेऽपि वा किल॥३१८॥
तथापि प्राच्यतद्भेदसंस्काराशङ्कनस्थितेः।
अधुनोक्तं केवलत्वं यद्वा मात्रन्तराश्रयात्॥३१९॥
तान्येनं न विदुर्भिन्नं तैः स मुक्तोऽभिधीयते।
श्रीमत्त्रैशिरसेऽप्युक्तं सूर्येन्दुपुटवर्जिते॥३२०॥
जुगुप्साभावभङ्गस्थे सर्वतः स्तम्भवत्स्थिते।
सर्वव्यापत्तिरहिते प्रमाणप्रत्ययातिगे॥३२१॥
तस्मिन्बोधान्तरे लीनः कर्मकर्ताप्यनञ्जनः।
प्रधानं घट आकाश आत्मा नष्टे घटेऽपि खम्॥३२२॥
न नश्येत्तद्वदेवासावात्मा शिवमयो भवेत्।
स्वतन्त्रोऽवस्थितो ज्ञानी प्रसरेत्सर्ववस्तुषु॥३२३॥
तस्य भावो न चाभावः संस्थानं न च कल्पना।
एतदेवान्तरागूर्य गुरुर्गीतास्वभाषत॥३२४॥
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः॥३२५॥
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च।
यदा सत्त्वे विवृद्धे तु प्रलीनस्त्वूर्ध्वगस्तदा॥३२६॥
क्रमाद्रजस्तमोलीनः कर्मयोनिविमूढगः।
तत्रेन्द्रियाणां सम्मोहोऽश्वासायासपरीतता॥३२७॥
इत्यादिमृतिभोगोऽयं देहे न त्यजनं तनोः।
यस्त्वसौ क्षण एवैकश्चरमः प्राणनात्मकः॥३२८॥
यदनन्तरमेवैष देहः स्यात्काष्ठकुड्यवत्।
सा देहत्यागकालांशकला देहवियोगिनी॥३२९॥
तत एव हि तद्देहसुखदुःखादिकोज्झिता।
तस्यां यदेव स्मरति प्राक्संस्कारप्रबोधतः॥३३०॥
अदृष्टाभ्यासभूयस्त्वशक्तिपातादिहेतुकात्।
तदेव रूपमभ्येति सुखिदुःखिविमूढकम्॥३३१॥
Paradehādisambandho yathā nāsya vibhedakaḥ|
Tathā svadehasambandho jīvanmuktasya yadyapi||317||
Ataśca na viśeṣo'sya viśvākṛtinirākṛteḥ|
Śivābhinnasya dehe vā tadabhāve'pi vā kila||318||
Tathāpi prācyatadbhedasaṁskārāśaṅkanasthiteḥ|
Adhunoktaṁ kevalatvaṁ yadvā mātrantarāśrayāt||319||
Tānyenaṁ na vidurbhinnaṁ taiḥ sa mukto'bhidhīyate|
Śrīmattraiśirase'pyuktaṁ sūryendupuṭavarjite||320||
Jugupsābhāvabhaṅgasthe sarvataḥ stambhavatsthite|
Sarvavyāpattirahite pramāṇapratyayātige||321||
Tasminbodhāntare līnaḥ karmakartāpyanañjanaḥ|
Pradhānaṁ ghaṭa ākāśa ātmā naṣṭe ghaṭe'pi kham||322||
Na naśyettadvadevāsāvātmā śivamayo bhavet|
Svatantro'vasthito jñānī prasaretsarvavastuṣu||323||
Tasya bhāvo na cābhāvaḥ saṁsthānaṁ na ca kalpanā|
Etadevāntarāgūrya gururgītāsvabhāṣata||324||
Yaṁ yaṁ vāpi smaranbhāvaṁ tyajatyante kalevaram|
Taṁ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ||325||
Tasmātsarveṣu kāleṣu māmanusmara yudhya ca|
Yadā sattve vivṛddhe tu pralīnastvūrdhvagastadā||326||
Kramādrajastamolīnaḥ karmayonivimūḍhagaḥ|
Tatrendriyāṇāṁ sammoho'śvāsāyāsaparītatā||327||
Ityādimṛtibhogo'yaṁ dehe na tyajanaṁ tanoḥ|
Yastvasau kṣaṇa evaikaścaramaḥ prāṇanātmakaḥ||328||
Yadanantaramevaiṣa dehaḥ syātkāṣṭhakuḍyavat|
Sā dehatyāgakālāṁśakalā dehaviyoginī||329||
Tata eva hi taddehasukhaduḥkhādikojjhitā|
Tasyāṁ yadeva smarati prāksaṁskāraprabodhataḥ||330||
Adṛṣṭābhyāsabhūyastvaśaktipātādihetukāt|
Tadeva rūpamabhyeti sukhiduḥkhivimūḍhakam||331||
Just as (yathā) the relationship of this liberated in life with the bodies of others, etc. (para-deha-ādi-sambandhaḥ... asya... jīvat-muktasya) does not divide (na... vibhedakaḥ), similarly (tathā) the relationship (he has) with his own body (sva-deha-sambandhaḥ) (does not either divide). For this reason (atas ca), even if (yadi api) to him (asya) who has all the forms and no form (viśva-ākṛti-nis-ākṛteḥ) (and) who is one with Śiva (śiva-abhinnasya) there is no difference (na viśeṣaḥ) with reference to the body (dehe) or (vā... api vā) its absence (tad-abhāve) indeed (kila), even so (tathā api) due to the existence of a doubt that the prior latent impression of duality (because of) that --i.e. because of the existence of the body-- (can appear once again) (prācya-tad-bheda-saṁskāra-āśaṅkana-sthiteḥ), Kaivalya or Liberation (kevalatvam) is proclaimed (uktam) now (adhunā). Or else (yad vā), in connection with other knowers (mātṛ-antara-āśrayāt), they --expecting "te"-- (tāni) do not consider --lit. "did not consider", as it is Perfect tense, anyway, it is translated in Present tense because Abhinavagupta wrote "abhidhīyate" or "is called" in Present tense later-- (na viduḥ) him (enam) different (bhinnam), (and) he (saḥ) is called (abhidhīyate) liberated (muktaḥ) by them (taiḥ).
Also (api), it is said (uktam) in the venerable Traiśirasa (śrīmat-traiśirase): "Even (api) the doer of karma (karma-kartā) is faultless/taintless (anañjanaḥ) when dissolved (līnaḥ) within that Consciousness (tasmin bodha-antare) which is devoid of the hollow space of sun and moon --i.e. of exhalation and inhalation-- (sūrya-indu-puṭa-varjite), which remains in the destruction of abhorrence and (its) absence (jugupsā-abhāva-bhaṅga-sthe), which completely stays like a pillar (sarvatas stambha-vat-sthite), which is free from all calamities (sarva-vyāpatti-rahite), (and) which transcends conceptions/ideas and proofs (pramāṇa-pratyaya-atige). The body derived from Pradhāna/Prakṛti --I am following the Jayaratha's interpretation here-- (pradhānam) (is) the pot (ghaṭaḥ), the space (inside it) (ākāśaḥ) (is) the Self (ātmā). When the pot is destroyed (naṣṭe ghaṭe api), the space (kham) is not destroyed (na naśyet). Likewise (tadvat eva), that (asau) Self (ātmā) is (bhavet) identical with Śiva (śiva-mayaḥ). The Jñānī --i.e. the person of knowledge-- (jñānī) remains (avasthitaḥ) free (svatantraḥ) (and) spreads (prasaret) in all the things (sarva-vastuṣu). For him (tasya) there is neither existence nor non-existence (bhāvaḥ na ca abhāvaḥ), nor (na ca) dwelling-place (saṁsthānam) (or) conception (kalpanā)".
After approving this internally (etad eva antar-āgūrya), the Guru --viz. Lord Kṛṣṇa-- (guruḥ) said (abhāṣata) in (his) songs --i.e. in Bhagavadgītā 8.6-7-- (gītāsu):
"Whatever (yam yam vā api) state (bhāvam) he remembers (smaran) at the end (ante) when he abandons (tyajati) the physical body (kalevaram), he attains that (state) (tam tam eva eti), oh son of Kuntī (kaunteya), since he has constantly cultivated --i.e. thought about, meditated on-- that state (sadā... tad-bhāva-bhāvitaḥ). Therefore (tasmāt), remember (anusmara) Me (mām) at all times (sarveṣu kāleṣu) and (ca) fight (yudhya)!".
Once sattva is fully developed (sattve vivṛddhe tu), when he is dissolved (in it) --i.e. in sattva-- (pralīnaḥ tu), then (tadā) he goes upward (ūrdhva-gaḥ). (But if) he is dissolved in rajas and tamas (rajas-tamas-līnaḥ), he goes to the wombs of (people attached to) action, or (to the wombs) of confused people --this stanza by Abhinavagupta is inspired by Bhagavadgītā 14.14-15; I would have rather seen "karmavimūḍhayonigaḥ"-- (karma-yoni-vimūḍhagaḥ), respectively (kramāt).
There (tatra), the stupefaction/confusion (sammohaḥ) of the powers of perception and action (indriyāṇām), the effort for breathing just does not cease --lit. "there is no inversion of the effort for breathing", yes, it sounds far-fetched, maybe the text is just corrupt-- (a-śvāsa-āyāsa-parītatā), etc. (iti-ādi)... this (ayam) (is) the experience of death (mṛti-bhogaḥ) in the body (dehe), and not (na) the act of leaving (tyajanam) the body (tanoḥ).
That (asau) single (ekaḥ) instant (kṣaṇaḥ eva) which (yaḥ tu) (is) final (caramaḥ), immediately after which (yad anantaram) this (eṣaḥ) body (dehaḥ) becomes (syāt) like a log or wall (kāṣṭha-kuḍya-vat), consists of Prāṇana --viz. of undifferentiated vital energy-- (prāṇana-ātmakaḥ). That (sā) (fraction) of the portion of time during the act of leaving the body (deha-tyāga-kāla-aṁśa-kalā) separates (the spiritual soul) from the body (deha-viyoginī). On that account (tatas eva hi), it --i.e. that fraction of time-- is free from pleasure, pain, etc. of that body (tad-deha-sukha-duḥkha-ādika-ujjhitā). That which (yad eva) he remembers (smarati) at that (moment) (tasyām) due to an awakening of previous latent impressions (prāk-saṁskāra-prabodhatas) caused by destiny, practice, a preponderant Śaktipāta --Grace bestowal--, etc. (adṛṣṭa-abhyāsa-bhūyastva-śakti-pāta-ādi-hetukāt), that very nature (tad eva rūpam) he attains (abhyeti), (whether this nature is) happy, painful or bewildered --i.e. sattvic, rajasic or tamasic-- (sukhi-duḥkhi-vimūḍhakam)||317-331||
Stanzas 332 to 363
यद्वा निःसुखदुःखादि यदि वानन्दरूपकम्।
कस्मादेति तदेवैष यतः स्मरति संविदि॥३३२॥
Yadvā niḥsukhaduḥkhādi yadi vānandarūpakam|
Kasmādeti tadevaiṣa yataḥ smarati saṁvidi||332||
Or else (yad vā), (he might attain a nature) free from pleasure, pain, etc. (nis-sukha-duḥkha-ādi), or else (yad vā) (a nature) which is Bliss (ānanda-rūpakam).
Why (kasmāt) does he go (eti... eṣaḥ) to that (nature) --i.e. to that new body-- (tad eva)? Because (yatas) he remembers (exactly that) (smarati) within Consciousness (saṁvidi)||332||
प्राक्प्रस्फुरेद्यदधिकं देहोऽसौ चिदधिष्ठितेः।
यदेव प्रागधिष्ठानं चिता तादात्म्यवृत्तितः॥३३३॥
सैवात्र लीनता प्रोक्ता सत्त्वे रजसि तामसे।
नीलपीतादिके ज्ञेये यतः प्राक्कल्पितां तनुम्॥३३४॥
अधिष्ठायैव संवित्तिरधिष्ठानं करोत्यलम्।
अतोऽधिष्ठेयमात्रस्य शरीरत्वेऽपि कुड्यतः॥३३५॥
देहस्यास्ति विशेषो यत्सर्वाधिष्ठेयपूर्वता।
तादात्म्यवृत्तिरन्येषां तन्न सत्यपि वेद्यते॥३३६॥
वेद्यानां किन्तु देहस्य नित्याव्यभिचरित्वतः।
सा च तस्यैव देहस्य पूर्वमृत्यन्तजन्मना॥३३७॥
स्मृत्या प्राच्यानुभवनकृतसंस्कारचित्रया।
युक्त्यानयास्मत्सन्तानगुरुणा कल्लटेन यत्॥३३८॥
देहाविशेषे प्राणाख्यदार्ढ्यं हेतुरुदीरितम्।
तद्युक्तमन्यथा प्राणदार्ढ्ये को हेतुरेकतः॥३३९॥
देहत्वस्याविशेषेऽपीत्येष प्रश्नो न शाम्यति।
स्मरन्निति शता हेतौ तद्रूपं प्रतिपद्यते॥३४०॥
प्राक्स्मर्यते यतो देहः प्राक्चिताधिष्ठितः स्फुरन्।
अतः स्मरणमन्त्यं यत्तदसर्वज्ञमातृषु॥३४१॥
न जातु गोचरो यस्माद्देहान्तरविनिश्चयः।
यत्तु बन्धुप्रियापुत्रपानादिस्मरणं स्फुटम्॥३४२॥
न तद्देहान्तरासङ्गि न तदन्त्यं यतो भवेत्।
कस्यापि तु शरीरान्ते वासना या प्रभोत्स्यते॥३४३॥
देहसत्त्वे तदौचित्याज्जायेतानुभवः स्फुटः।
यथा पुराणे कथितं मृगपोतकतृष्णया॥३४४॥
मुनिः कोऽपि मृगीभावमभ्युवाहाधिवासितः।
तत्र सोऽनुभवो हेतुर्न जन्मान्तरसूतये॥३४५॥
तस्यैतद्वासना हेतुः काकतालीयवत्स तु।
ननु कस्मात्तदेवैष स्मरति इत्याह यत्सदा॥३४६॥
तद्भावभावितस्तेन तदेवैष स्मरत्यलम्।
एवमस्मि भविष्यामीत्येष तद्भाव उच्यते॥३४७॥
भविष्यतो हि भवनं भाव्यते न सतः क्वचित्।
क्रमात्स्फुटत्वकरणं भावनं परिकीर्त्यते॥३४८॥
स्फुटस्य चानुभवनं न भावनमिदं स्फुटम्।
तदहर्जातबालस्य पशोः कीटस्य वा तरोः॥३४९॥
मूढत्वेऽपि तदानीं प्राग्भावना ह्यभवत्स्फुटा।
सा तन्मूढशरीरान्ते संस्कारप्रतिबोधनात्॥३५०॥
स्मृतिद्वारेण तद्देहवैचित्र्यफलदायिनी।
देशादिव्यवधानेऽपि वासनानामुदीरितात्॥३५१॥
आनन्तर्यैकरूपत्वात्स्मृतिसंस्कारयोरतः।
तथानुभवनारूढ्यास्फुटस्यापि तु भाविता॥३५२॥
भाव्यमाना न किं सूते तत्सन्तानसदृग्वपुः।
तत्तादृक्तादृशैर्बन्धुपुत्रमित्रादिभिः सह॥३५३॥
भासतेऽपि परे लोके स्वप्नवद्वासनाक्रमात्।
ननु मात्रन्तरैर्बन्धुपुत्राद्यैस्तत्तथा न किम्॥३५४॥
वेद्यते क इदं प्राह स तावद्वेद वेद्यताम्।
व्यापारव्याहृतिव्रातवेद्ये मात्रन्तरव्रजे॥३५५॥
स्वप्ने नास्ति स इत्येषा वाक्प्रमाणविवर्जिता।
य एवैते तु दृश्यन्ते जाग्रत्येते मयेक्षिताः॥३५६॥
स्वप्न इत्यस्तु मिथ्यैतत्तत्प्रमातृवचोबलात्।
यानपश्यमहं स्वप्ने प्रमातॄंस्ते न केचन॥३५७॥
न शोचन्ति न चेक्षन्ते मामित्यत्रास्ति का प्रमा।
यतः सर्वानुमानानां स्वसंवेदननिष्ठितौ॥३५८॥
प्रमात्रन्तरसद्भावः संविन्निष्ठो न तद्गतः।
घटादेरस्तिता संविन्निष्ठिता न तु तद्गता॥३५९॥
तद्वन्मात्रन्तरेऽप्येषा संविन्निष्ठा न तद्गता।
तेन स्थितमिदं यद्यद्भाव्यते तत्तदेव हि॥३६०॥
देहान्ते बुध्यते नो चेत्स्यादन्यादृक्प्रबोधनम्।
तथा ह्यन्त्यक्षणे ब्रह्मविद्याकर्णनसंस्कृतः॥३६१॥
मुच्यते जन्तुरित्युक्तं प्राक्संस्कारबलत्वतः।
निपाताभ्यामन्तशब्दात्स्मरणाच्छतुरन्त्यतः॥३६२॥
पादाच्च निखिलादर्धश्लोकाच्च समनन्तरात्।
लीनशब्दाच्च सर्वं तदुक्तमर्थसतत्त्वकम्॥३६३॥
Prākprasphuredyadadhikaṁ deho'sau cidadhiṣṭhiteḥ|
Yadeva prāgadhiṣṭhānaṁ citā tādātmyavṛttitaḥ||333||
Saivātra līnatā proktā sattve rajasi tāmase|
Nīlapītādike jñeye yataḥ prākkalpitāṁ tanum||334||
Adhiṣṭhāyaiva saṁvittiradhiṣṭhānaṁ karotyalam|
Ato'dhiṣṭheyamātrasya śarīratve'pi kuḍyataḥ||335||
Dehasyāsti viśeṣo yatsarvādhiṣṭheyapūrvatā|
Tādātmyavṛttiranyeṣāṁ tanna satyapi vedyate||336||
Vedyānāṁ kintu dehasya nityāvyabhicaritvataḥ|
Sā ca tasyaiva dehasya pūrvamṛtyantajanmanā||337||
Smṛtyā prācyānubhavanakṛtasaṁskāracitrayā|
Yuktyānayāsmatsantānaguruṇā kallaṭena yat||338||
Dehāviśeṣe prāṇākhyadārḍhyaṁ heturudīritam|
Tadyuktamanyathā prāṇadārḍhye ko heturekataḥ||339||
Dehatvasyāviśeṣe'pītyeṣa praśno na śāmyati|
Smaranniti śatā hetau tadrūpaṁ pratipadyate||340||
Prāksmaryate yato dehaḥ prākcitādhiṣṭhitaḥ sphuran|
Ataḥ smaraṇamantyaṁ yattadasarvajñamātṛṣu||341||
Na jātu gocaro yasmāddehāntaraviniścayaḥ|
Yattu bandhupriyāputrapānādismaraṇaṁ sphuṭam||342||
Na taddehāntarāsaṅgi na tadantyaṁ yato bhavet|
Kasyāpi tu śarīrānte vāsanā yā prabhotsyate||343||
Dehasattve tadaucityājjāyetānubhavaḥ sphuṭaḥ|
Yathā purāṇe kathitaṁ mṛgapotakatṛṣṇayā||344||
Muniḥ ko'pi mṛgībhāvamabhyuvāhādhivāsitaḥ|
Tatra so'nubhavo heturna janmāntarasūtaye||345||
Tasyaitadvāsanā hetuḥ kākatālīyavatsa tu|
Nanu kasmāttadevaiṣa smarati ityāha yatsadā||346||
Tadbhāvabhāvitastena tadevaiṣa smaratyalam|
Evamasmi bhaviṣyāmītyeṣa tadbhāva ucyate||347||
Bhaviṣyato hi bhavanaṁ bhāvyate na sataḥ kvacit|
Kramātsphuṭatvakaraṇaṁ bhāvanaṁ parikīrtyate||348||
Sphuṭasya cānubhavanaṁ na bhāvanamidaṁ sphuṭam|
Tadaharjātabālasya paśoḥ kīṭasya vā taroḥ||349||
Mūḍhatve'pi tadānīṁ prāgbhāvanā hyabhavatsphuṭā|
Sā tanmūḍhaśarīrānte saṁskārapratibodhanāt||350||
Smṛtidvāreṇa taddehavaicitryaphaladāyinī|
Deśādivyavadhāne'pi vāsanānāmudīritāt||351||
Ānantaryaikarūpatvātsmṛtisaṁskārayorataḥ|
Tathānubhavanārūḍhyāsphuṭasyāpi tu bhāvitā||352||
Bhāvyamānā na kiṁ sūte tatsantānasadṛgvapuḥ|
Tattādṛktādṛśairbandhuputramitrādibhiḥ saha||353||
Bhāsate'pi pare loke svapnavadvāsanākramāt|
Nanu mātrantarairbandhuputrādyaistattathā na kim||354||
Vedyate ka idaṁ prāha sa tāvadveda vedyatām|
Vyāpāravyāhṛtivrātavedye mātrantaravraje||355||
Svapne nāsti sa ityeṣā vākpramāṇavivarjitā|
Ya evaite tu dṛśyante jāgratyete mayekṣitāḥ||356||
Svapna ityastu mithyaitattatpramātṛvacobalāt|
Yānapaśyamahaṁ svapne pramātṝṁste na kecana||357||
Na śocanti na cekṣante māmityatrāsti kā pramā|
Yataḥ sarvānumānānāṁ svasaṁvedananiṣṭhitau||358||
Pramātrantarasadbhāvaḥ saṁvinniṣṭho na tadgataḥ|
Ghaṭāderastitā saṁvinniṣṭhitā na tu tadgatā||359||
Tadvanmātrantare'pyeṣā saṁvinniṣṭhā na tadgatā|
Tena sthitamidaṁ yadyadbhāvyate tattadeva hi||360||
Dehānte budhyate no cetsyādanyādṛkprabodhanam|
Tathā hyantyakṣaṇe brahmavidyākarṇanasaṁskṛtaḥ||361||
Mucyate janturityuktaṁ prāksaṁskārabalatvataḥ|
Nipātābhyāmantaśabdātsmaraṇācchaturantyataḥ||362||
Pādācca nikhilādardhaślokācca samanantarāt|
Līnaśabdācca sarvaṁ taduktamarthasatattvakam||363||
What (yad) shines forth (prasphuret) at first (prāk) (as something) additional (adhikam) (is) that (asau) (new) body (dehaḥ) due to the presiding power of Consciousness (cit-adhiṣṭhiteḥ).
This (sā) dissolution --lit. state of being dissolved-- (līnatā) in sattva, rajas and tamas (sattve rajasi tāmase) is said (proktā) here (atra) to be the presiding power (adhiṣṭhānam) by Consciousness (citā), which --i.e. the presiding power-- (yad eva) (is) at first (prāk) (and happens) through a condition of identity (tādātmya-vṛttitaḥ).
Because (yatas) Consciousness (saṁvittiḥ) is able to preside (adhiṣṭhānam karoti alam) over a knowable --i.e. an object-- (jñeye) such as blue, yellow, etc. (nīla-pīta-ādike), after presiding over (adhiṣṭhāya eva) the body (tanum) that was created previously (prāk-kalpitām).
On this account (atas), even if the body (śarīratve api) (is) merely an entity being presided over (adhiṣṭheya-mātrasya) (in the same way a wall is,) the difference (viśeṣaḥ) between a body and a wall (kuḍyatas... dehasya) (is) that (yad) (for the former there is) a condition of being the first (entity) of them all to be presided over (sarva-adhiṣṭheya-pūrvatā) --Sanskrit is very far-fetched here, I had to do acrobatics with my translation--.
Even if (api) in the case of other knowables (anyeṣām... vedyānām) a condition of identity (with Consciousness) (tādātmya-vṛttiḥ) does exist (satī), it is not perceived (tad na... vedyate). Nonetheless (kintu), in the case of the body (dehasya), (such an identity with Consciousness is perceived) since it is constantly steady (nitya-avyabhicaritvataḥ).
And (ca) that (condition of identity with Consciousness) (sā) of that body itself (tasya eva dehasya) (occurs) by means of the birth at the end of the previous death (pūrva-mṛti-anta-janmanā), through the memory (smṛtyā) endowed with different varieties of latent impressions produced by preceding experiences (prācya-anubhavana-kṛta-saṁskāra-citrayā).
Due to this reason (yuktyā anayā), it has been said (udīritam) by Kallaṭa (kallaṭena), a Guru of our lineage (asmad-santāna-guruṇā), that (yad), (although) there is no difference among the bodies (deha-aviśeṣe), the cause (hetuḥ) (why this new body seems different is) the firmness of what is called vital energy (inside it) (prāṇa-ākhya-dārḍhyam). That (tad) (is) right (yuktam). Otherwise (anyathā), (if this were not so,) this (eṣaḥ) question (praśnaḥ) does not cease --i.e. it has no answer ever-- (na śāmyati): "What (kaḥ) (is) the cause (hetuḥ) for the firmness of the vital energy (prāṇa-dārḍhye) (to become manifest) through (only) one (body) (ekatas) even if (api) there is no difference among the bodies --by "bodies", Abhinavagupta is referring to all the other knowables manifested by Consciousness-- (dehatvasya aviśeṣe... iti)?" --Abhinavagupta might have been much clearer, involved Sanskrit here--.
The cause (for this) is the primary affix "at" (used in forming present participles of the Parasmaipada) (śatā hetau), (which is within the word:) "Smaran --lit. "remembering"-- (smaran iti).
That form --i.e. the body-- (tad-rūpam) is perceived (pratipadyate) (and) recollected (smaryate) first of all (prāk) because (yatas) the throbbing (sphuran) body (dehaḥ) is presided (adhiṣṭhitaḥ) by Consciousness (citā) firstly (prāk).
On this account (atas), that (tad) which (yad) (is) the last (antyam) memory (smaraṇam) from which (yasmāt) (comes) the decision (to move to) another body (deha-antara-viniścayaḥ) is not at all (na jātu) the field/sphere of action/perception (gocaraḥ) with reference to the knowers who are not omniscient (asarvajña-mātṛṣu).
(When death approaches,) the memory of relatives, wife, sons, drinking, etc. (yad tu bandhu-priyā-putra-pāna-ādi-smaraṇam... tad) is clearly not associated with another body --i.e. with the new body that is coming-- (sphuṭam... na... deha-antara-asaṅgi) because (yatas) it is not (na... bhavet) the last (memory) of that (previous body) (tad-antyam).
A clear (sphuṭaḥ) experience (anubhavaḥ) might be produced (jāyeta) for someone (kasyāpi tu) during the existence of (his) body (deha-sattve) according to that (tad-aucityāt), i.e. (according to) the tendency (vāsanā) which (yā) will wake up (prabhotsyate) at the end of the body (śarīra-ante). As (yathā) narrated (kathitam) in the Purāṇa (purāṇe), (where) some (ko'pi) sage (muniḥ), perfumed (adhivāsitaḥ) by a strong desire toward a young deer (mṛga-potaka-tṛṣṇayā), became a deer (mṛgī-bhāvam abhyuvāha).
There (tatra), that experience (saḥ anubhavaḥ) is not (na) the cause (hetu) for the production of another birth (janma-antara-sūtaye). The cause (hetuḥ) of that (tasya) (is) this tendency (etad-vāsanā); but (tu) it --i.e. the cause-- (saḥ) (is) as in the fable of the crow and the palm-fruit (kāka-tālīya-vat).
An objection (nanu): Why (kasmāt) does he (eṣaḥ) remember (smarati) that very thing (tad eva)?
(Kṛṣṇa) said (āha) so (iti), that (yad) "since he has constantly cultivated --i.e. thought about, meditated on-- that state" (sadā... tad-bhāva-bhāvitaḥ), therefore (tena) he (eṣaḥ) is able to remember (smarati alam) that very thing (tad eva).
This (eṣaḥ) "tadbhāva" --lit. "that state", which was mentioned right before-- (tad-bhāvaḥ) is said to be (ucyate): "I am (asmi) this way (evam) (and) I will be (bhaviṣyāmi iti) (that way)".
The production --viz. the act of coming into existence-- (bhavanam) of something which will exist (bhaviṣyataḥ hi) is imagined (bhāvyate), (and) nowhere (na... kvacid) (the production) of something which (already) exists (sataḥ).
Creative imagination (bhāvanam) is said to be (parikīrtyate) that which produces clarity (sphuṭatva-karaṇam) gradually (kramāt). And (ca) this (idam) experience (anubhavanam) of something clear (sphuṭasya) is not (na) imagination (bhāvanam) evidently (sphuṭam).
Even if there was a state of unconsciousness (mūḍhatve api) in the case of a newborn baby (tad-ahar-jāta-bālasya), of an animal (paśoḥ), of a worm (kīṭasya) or (vā) of a tree (taroḥ) at that time (tadānīm), the previous creative imagination (prāk-bhāvanā) was (abhavat) undoubtedly (hi) clear (sphuṭā). It --i.e. the previous creative imagination-- (sā), at the end of their unconscious bodies (tad-mūḍha-śarīra-ante), gives the fruit of the variety of those bodies (tad-deha-vaicitrya-phala-dāyinī) by means of the memory (smṛti-dvāreṇa) (impelled) by an awakening of latent impressions (saṁskāra-pratibodhanāt).
Through what has been declared (in Pātañjalayogasūtra-s 4.9) (udīritāt), because of similarity between memory (and) latent impressions --saṁskāra-- (there is) immediate (emergence) (ānantarya-ekarūpatvāt smṛti-saṁskārayoḥ) of vāsanā-s or tendencies (vāsanānām) even though (api) separated by space or position, etc. (deśa-ādi-vyavadhāne), therefore (atas) by establishing in the experience in that way (tathā-anubhavana-ārūḍhyā), there is the existence (bhāvitā) of something which is still not clear (asphuṭasya api tu). Why (kim) does (that) existence which is being imagined not beget (bhāvyamānā na sūte) a body suitable for that uninterrupted series (tad-santāna-sadṛk-vapus)? --extremely complicated Abhinavagupta here, the text might be corrupt--
Therefore (tad), such (a type of body) (tādṛk) shines forth (bhāsate) also (api) in another world (pare loke), along with such relatives, sons, friends, etc. (tādṛśaiḥ bandhu-putra-mitra-ādibhiḥ saha), as in a dream (svapna-vat), because of the succession of vāsanā-s or tendencies (vāsanā-kramāt).
An objection (nanu): Why (kim) is that not known (tad... na... vedyate) in that manner (tathā) by other knowers (such as) relatives, sons, etc. (mātṛ-antaraiḥ bandhu-putra-ādyaiḥ)?
Who (kaḥ) said (prāha) this (idam)?: He --i.e. the dreamer-- (saḥ) really (tāvat) knows (veda) objectivity (vedyatām) --if this makes any sense; the text might be corrupt; and if nothing is corrupt, Abhinavagupta should have been much clearer--.
When a multitude of other knowers, known by (their) masses of activities and words (vyāpāra-vyāhṛti-vrāta-vedye mātṛ-antara-vraje), (appears) in a dream (svapne), this (eṣā) asseveration (vāk) is devoid of pramāṇa --i.e. of proof-- (pramāṇa-vivarjitā): "That (saḥ) does not exist (na asti... iti)".
"These (things) (ete... ete) which (ye eva) are seen (dṛśyante) (by me) in wakefulness (jāgrati), have been seen (īkṣitāḥ) by me (mayā) in dreaming (svapne iti)": (The asseveration that) this (etad) must be (astu) false (mithyā) (is only supported) by the force of the words of those knowers (tad-pramātṛ-vacas-balāt).
What (kā) true knowledge (pramā) is there (asti) here (atra)?: "The knowers (pramātṝn) whom (yān) I (aham) saw (apaśyam) in a dream (svapne) are nothing --i.e. they do not exist-- (te na kecana), (and) they are neither afflicted (na śocanti) nor (na ca) they look (īkṣante) at me (mām iti)".
Since (yatas) all the inferences depend of one's own Consciousness (sarva-anumānānām sva-saṁvedana-niṣṭhitau), the existence of other knowers (pramātṛ-antara-sadbhāvaḥ) rests/depends on Consciousness (saṁvid-niṣṭhaḥ), and not on those (things) (na tad-gataḥ).
Existence (astitā) of a pot, etc. (ghaṭa-ādeḥ) (is) in Consciousness (saṁvid-niṣṭhitā), and not (na tu) in that (thing) --i.e. in the pot, etc.-- (tad-gatā). Likewise (tadvat), it --i.e. existence-- (eṣā) with reference to other knowers (mātṛ-antare) (is) also (api) in Consciousness (saṁvid-niṣṭhā), and not (na) in them (tad-gatā).
For that reason (tena), this (idam) has been established (sthitam): Whatever (yad yad) is contemplated (during life) (bhāvyate), that very thing (tad tad eva hi) is awakened (budhyate) at the end of the body (deha-ante). If (ced) it were not (so) (no... syāt), (then there would be) another kind of awakening (anyādṛk-prabodhanam).
For instance (tathā hi): When it is said (uktam) that (iti) a living being (jantuḥ) becomes liberated (mucyate) if he is purified from hearing the Brahmavidyā (Mantra) (brahmavidyā-ākarṇana-saṁskṛtaḥ) at the last moment (of his life) (antya-kṣaṇe), (well, that is true) in accordance with the force of (his) previous latent impressions (prāk-saṁskāra-balatvataḥ).
(Now Abhinavagupta is speaking about Bhagavadgītā 8.6-7:
Yaṁ yaṁ vā'pi smaranbhāvaṁ tyajatyante kalevaram|
Taṁ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ||6||
Tasmātsarveṣu kāleṣu māmanusmara yudhya ca|
"Whatever (yam yam vā api) state (bhāvam) he remembers (smaran) at the end (ante) when he abandons (tyajati) the physical body (kalevaram), he attains that (state) (tam tam eva eti), oh son of Kuntī (kaunteya), since he has constantly cultivated --i.e. thought about, meditated on-- that state (sadā... tad-bhāva-bhāvitaḥ). Therefore (tasmāt), remember (anusmara) Me (mām) at all times (sarveṣu kāleṣu) and (ca) fight (yudhya)!".)
All (sarvam) that (tad) which is the real nature of the meaning (of Bhagavadgītā 8.6-7) (artha-satattvakam) has been said (uktam) through two particles --i.e. "vā" (lit. "or") and "api" (lit. "even", "also", etc.)-- (nipātābhyām), through the word "anta" (anta-śabdāt), through remembrance (smaraṇāt) —viz. through the "at" Kṛt affix forming the present participle (of the root "smṛ" --to remember--) in the word "smaran" or "he remembers", in the stanza 8.6 of Bhagavadgītā) (śatuḥ), through the final quarter (of the same stanza in Bhagavadgītā) (antyatas... pādāt), through the whole half-stanza --i.e. the first half of stanza 8.7-- (nikhilāt ardha-ślokāt), and (ca... ca... ca) the following word "dissolved" --which occurs within "pralīna" in the second half of the stanza 28.326 of this book: "Yadā sattve vivṛddhe tu pralīnastvūrdhvagastadā"-- (samanantarāt... līna-śabdāt)||333-363||
Stanzas 364 to 393
अज्ञात्वैतत्तु सर्वेऽपि कुशकाशावलम्बिनः।
यत्तदोर्व्यत्ययं केचित्केचिदन्यादृशं क्रमम्॥३६४॥
भिन्नक्रमौ निपातौ च त्यजतीति च सप्तमीम्।
व्याचक्षते तच्च सर्वं नोपयोग्युक्तयोजने॥३६५॥
Ajñātvaitattu sarve'pi kuśakāśāvalambinaḥ|
Yattadorvyatyayaṁ kecitkecidanyādṛśaṁ kramam||364||
Bhinnakramau nipātau ca tyajatīti ca saptamīm|
Vyācakṣate tacca sarvaṁ nopayogyuktayojane||365||
All (those who interpret these stanzas in Bhagavadgītā) (sarve api) without knowing (ajñātvā) this (etad tu) are clinging to Kuśa and Kāśa grass --this expression is like saying that "they are grasping at straws"-- (kuśa-kāśa-avalambinaḥ). Some (decid) (speak about) a transposition (vyatyayam) of "yad" and "tad" --i.e. in "yaṁ yaṁ" and "taṁ taṁ"-- (yad-tadyoḥ). Others --lit. "some"-- (kecid) (speak about) another kind of sequence (anyādṛśam kramam). And (ca) (even others) explain (vyācakṣate) that the two particles --viz. "vā" and "api"-- (nipātau) are out of place (bhinna-kramau), and (ca) (that) "tyajati" --lit. "he abandons"-- (tyajati iti) (is in reality) in Locative case --i.e. it is the Locative case of "tyajan" or "he abandons"-- (saptamīm). All (sarvam) that (tad ca) is not useful (na upayogi) for the course of what has been said (in my analysis) (ukta-yojane)||364-365||
न च तद्दर्शितं मिथ्या स्वान्तसम्मोहदायकम्।
तदित्थम्प्रायणस्यैतत्तत्त्वं श्रीशम्भुनाथतः॥३६६॥
अधिगम्योदितं तेन मृत्योर्भीतिर्विनश्यति।
विदितमृतिसतत्त्वाः संविदम्भोनिधानादचलहृदयवीर्याकर्षनिष्पीडनोत्थम्।
अमृतमिति निगीर्णे कालकूटेऽत्र देवा यदि पिबथ तदानीं निश्चितं वः शिवत्वम्॥३६७॥
Na ca taddarśitaṁ mithyā svāntasammohadāyakam|
Taditthamprāyaṇasyaitattattvaṁ śrīśambhunāthataḥ||366||
Adhigamyoditaṁ tena mṛtyorbhītirvinaśyati|
Viditamṛtisatattvāḥ saṁvidambhonidhānādacalahṛdayavīryākarṣaniṣpīḍanottham|
Amṛtamiti nigīrṇe kālakūṭe'tra devā yadi pibatha tadānīṁ niścitaṁ vaḥ śivatvam||367||
And (ca) that --i.e. all those interpretations-- (tad) which is false (mithyā) (and) brings about confusion in the heart (svānta-sammoha-dāyakam) is not (na) shown (darśitam) (here).
After having learned (adhigamya) that very real nature (tad... etad tattvam) of the departure from life (prāyaṇasya) in this way (ittham) from venerable Śambhunātha (śrī-śambhunāthatas), (it has been) declared (here) (uditam). By means of it (tena), fear (bhīti) of death (mṛtyoḥ) is destroyed (vinaśyati).
Once the Kālakūṭa has been swallowed (nigīrṇe kālakūṭe) in this way (iti) here (atra), if (yadi) (all of you are) gods (devāḥ) who know the real nature of death (vidita-mṛti-satattvāḥ), drink (pibatha) the Nectar (amṛtam) that has arisen by pulling and pressing the virility of the immobile Heart (acala-hṛdaya-vīrya-ākarṣa-niṣpīḍana-uttham) from the receptacle of the Ocean of Consciousness (saṁvid-ambhas-nidhānāt). (If all of you do so,) then (tadānīṁ) (you) decidely (niścitam) (attain) Your (vaḥ) State of Śiva (śivatvam)!||366-367||
उत्सवोऽपि हि यः कश्चिल्लौकिकः सोऽपि सम्मदम्।
संविदब्धितरङ्गाभं सूते तदपि पर्ववत्॥३६८॥
एतेन च विपद्ध्वंसप्रमोदादिषु पर्वता।
व्याख्याता तेन तत्रापि विशेषाद्देवतार्चनम्॥३६९॥
पुरक्षोभाद्यद्भुतं यत्तत्स्वातन्त्र्ये स्वसंविदः।
दार्ढ्यदायीति तल्लाभदिने वैशेषिकार्चनम्॥३७०॥
योगिनीमेलको द्वेधा हठतः प्रियतस्तथा।
प्राच्ये च्छिद्राणि संरक्षेत्कामचारित्वमुत्तरे॥३७१॥
स च द्वयोऽपि मन्त्रोद्धृत्प्रसङ्गे दर्शयिष्यते।
योगिनीमेलकाच्चैषोऽवश्यं ज्ञानं प्रपद्यते॥३७२॥
तेन तत्पर्व तद्वच्च स्वसन्तानादिमेलनम्।
संवित्सर्वात्मिका देहभेदाद्या सङ्कुचेत्तु सा॥३७३॥
मेलकेऽन्योन्यसङ्घट्टप्रतिबिम्बाद्विकस्वरा।
उच्छलन्निजरश्म्योघः संवित्सु प्रतिबिम्बितः॥३७४॥
बहुदर्पणवद्दीप्तः सर्वायेताप्ययत्नतः।
अत एव गीतगीतप्रभृतौ बहुपर्षदि॥३७५॥
यः सर्वतन्मयीभावे ह्लादो न त्वेककस्य सः।
आनन्दनिर्भरा संवित्प्रत्येकं सा तथैकताम्॥३७६॥
नृत्तादौ विषये प्राप्ता पूर्णानन्दत्वमश्नुते।
ईर्ष्यासूयादिसङ्कोचकारणाभावतोऽत्र सा॥३७७॥
विकस्वरा निष्प्रतिघं संविदानन्दयोगिनी।
अतन्मये तु कस्मिंश्चित्तत्रस्थे प्रतिहन्यते॥३७८॥
स्थपुटस्पर्शवत्संविद्विजातीयतया स्थिते।
अतश्चक्रार्चनाद्येषु विजातीयमतन्मयम्॥३७९॥
नैव प्रवेशयेत्संवित्सङ्कोचननिबन्धनम्।
यावन्त्येव शरीराणि स्वाङ्गवत्स्युः सुनिर्भराम्॥३८०॥
एकां संविदमाविश्य चक्रे तावन्ति पूजयेत्।
प्रविष्टश्चेत्प्रमादेन सङ्कोचं न व्रजेत्ततः॥३८१॥
प्रस्तुतं स्वसमाचारं तेन साकं समाचरेत्।
स त्वनुग्रहशक्त्या चेद्विद्धस्तत्तन्मयीभवेत्॥३८२॥
वामाविद्धस्तु तन्निन्देत्पश्चात्तं घातयेदपि।
श्रीमत्पिचुमते चोक्तमादौ यत्नेन रक्षयेत्॥३८३॥
प्रवेशं सम्प्रविष्टस्य न विचारं तु कारयेत्।
लोकाचारस्थितो यस्तु प्रविष्टे तादृशे तु सः॥३८४॥
अकृत्वा तं समाचारं पुनश्चक्रं प्रपूजयेत्।
अथ वच्मि गुरोः शास्त्रव्याख्याक्रममुदाहृतम्॥३८५॥
देव्यायामलशास्त्रादौ तुहिनाभीशुमौलिना।
कल्पवित्तत्समूहज्ञः शास्त्रवित्संहितार्थवित्॥३८६॥
सर्वशास्त्रार्थविच्चेति गुरुर्भिन्नोऽपदिश्यते।
यो यत्र शास्त्रे स्वभ्यस्तज्ञानो व्याख्यां चरेत्तु सः॥३८७॥
नान्यथा तदभावश्चेत्सर्वथा सोऽप्यथाचरेत्।
श्रीभैरवकुले चोक्तं कल्पादिज्ञत्वमीदृशम्॥३८८॥
गुरोर्लक्षणमेतावत्सम्पूर्णज्ञानतैव या।
तत्रापि यास्य चिद्वित्तिकर्मिभित्साप्यवान्तरा॥३८९॥
देव्यायामल उक्तं तद्द्वापञ्चाशाह्व आह्निके।
देव एव गुरुत्वेन तिष्ठासुर्दशधा भवेत्॥३९०॥
उच्छुष्मशवरचण्डांशुमतङ्गघोरान्तकोग्रहलहलकाः।
क्रोधी हुलुहुलुरेते दश गुरवः शिवमयाः पूर्वे॥३९१॥
ते स्वांशचित्तवृत्तिक्रमेण पौरुषशरीरमास्थाय।
अन्योन्यभिन्नसंवित्क्रिया अपि ज्ञानपरिपूर्णाः॥३९२॥
सर्वेऽलिमांसनिधुवनदीक्षार्चनशास्त्रसेवने निरताः।
अभिमानशमक्रोधक्षमादिरवान्तरो भेदः॥३९३॥
Utsavo'pi hi yaḥ kaścillaukikaḥ so'pi sammadam|
Saṁvidabdhitaraṅgābhaṁ sūte tadapi parvavat||368||
Etena ca vipaddhvaṁsapramodādiṣu parvatā|
Vyākhyātā tena tatrāpi viśeṣāddevatārcanam||369||
Purakṣobhādyadbhutaṁ yattatsvātantrye svasaṁvidaḥ|
Dārḍhyadāyīti tallābhadine vaiśeṣikārcanam||370||
Yoginīmelako dvedhā haṭhataḥ priyatastathā|
Prācye cchidrāṇi saṁrakṣetkāmacāritvamuttare||371||
Sa ca dvayo'pi mantroddhṛtprasaṅge darśayiṣyate|
Yoginīmelakāccaiṣo'vaśyaṁ jñānaṁ prapadyate||372||
Tena tatparva tadvacca svasantānādimelanam|
Saṁvitsarvātmikā dehabhedādyā saṅkucettu sā||373||
Melake'nyonyasaṅghaṭṭapratibimbādvikasvarā|
Ucchalannijaraśmyoghaḥ saṁvitsu pratibimbitaḥ||374||
Bahudarpaṇavaddīptaḥ sarvāyetāpyayatnataḥ|
Ata eva gītagītaprabhṛtau bahuparṣadi||375||
Yaḥ sarvatanmayībhāve hlādo na tvekakasya saḥ|
Ānandanirbharā saṁvitpratyekaṁ sā tathaikatām||376||
Nṛttādau viṣaye prāptā pūrṇānandatvamaśnute|
Īrṣyāsūyādisaṅkocakāraṇābhāvato'tra sā||377||
Vikasvarā niṣpratighaṁ saṁvidānandayoginī|
Atanmaye tu kasmiṁścittatrasthe pratihanyate||378||
Sthapuṭasparśavatsaṁvidvijātīyatayā sthite|
Ataścakrārcanādyeṣu vijātīyamatanmayam||379||
Naiva praveśayetsaṁvitsaṅkocananibandhanam|
Yāvantyeva śarīrāṇi svāṅgavatsyuḥ sunirbharām||380||
Ekāṁ saṁvidamāviśya cakre tāvanti pūjayet|
Praviṣṭaścetpramādena saṅkocaṁ na vrajettataḥ||381||
Prastutaṁ svasamācāraṁ tena sākaṁ samācaret|
Sa tvanugrahaśaktyā cedviddhastattanmayībhavet||382||
Vāmāviddhastu tannindetpaścāttaṁ ghātayedapi|
Śrīmatpicumate coktamādau yatnena rakṣayet||383||
Praveśaṁ sampraviṣṭasya na vicāraṁ tu kārayet|
Lokācārasthito yastu praviṣṭe tādṛśe tu saḥ||384||
Akṛtvā taṁ samācāraṁ punaścakraṁ prapūjayet|
Atha vacmi guroḥ śāstravyākhyākramamudāhṛtam||385||
Devyāyāmalaśāstrādau tuhinābhīśumaulinā|
Kalpavittatsamūhajñaḥ śāstravitsaṁhitārthavit||386||
Sarvaśāstrārthavicceti gururbhinno'padiśyate|
Yo yatra śāstre svabhyastajñāno vyākhyāṁ carettu saḥ||387||
Nānyathā tadabhāvaścetsarvathā so'pyathācaret|
Śrībhairavakule coktaṁ kalpādijñatvamīdṛśam||388||
Gurorlakṣaṇametāvatsampūrṇajñānataiva yā|
Tatrāpi yāsya cidvittikarmibhitsāpyavāntarā||389||
Devyāyāmala uktaṁ taddvāpañcāśāhva āhnike|
Deva eva gurutvena tiṣṭhāsurdaśadhā bhavet||390||
Ucchuṣmaśavaracaṇḍāṁśumataṅgaghorāntakograhalahalakāḥ|
Krodhī huluhulurete daśa guravaḥ śivamayāḥ pūrve||391||
Te svāṁśacittavṛttikrameṇa pauruṣaśarīramāsthāya|
Anyonyabhinnasaṁvitkriyā api jñānaparipūrṇāḥ||392||
Sarve'limāṁsanidhuvanadīkṣārcanaśāstrasevane niratāḥ|
Abhimānaśamakrodhakṣamādiravāntaro bhedaḥ||393||
Even (api hi) some (kaścid) common (laukikaḥ) festival (utsavaḥ) also (api) generates (sūte) exhilaration (sammadam) like a wave in the Ocean of Consciousness --expecting "nibham" at the end-- (saṁvid-abdhi-taraṅga-ābham), (and for that reason,) that (tad) (is) as well (api) like a parva or auspicious time (parva-vat). On this account (etena ca), the state of being an auspicious time (parvatā) is (also) explained (vyākhyātā) with reference to the joy (arising) when a calamity has disappeared, etc. (vipad-dhvaṁsa-pramoda-ādiṣu). Therefore (tena), even (api) in that case (tatra), (there is) worship of the deity (devatā-arcanam) in a especial way (viśeṣāt). That very (yad tad) marvel such as an earthquake, etc. (purakṣobha-ādi-adbhutam) gives firmness (dārḍhya-dāyi) regarding the Absolute Freedom (svātantrye) of one's own Consciousness (sva-saṁvidaḥ). Thus (iti), on the day when that happened (tad-lābha-dine) (there is) a especial worship (vaiśeṣika-arcanam).
Meeting/union with the Yoginī-s (yoginī-melakaḥ) is of two types (dvedhā): Forcibly (haṭhatas) and (tathā) pleasantly (priyatas). In the first case (prācye), he should protect (saṁrakṣet) the weak points (chidrāṇi), (and) in the last case (uttare), (there is) moving at pleasure --i.e. he can behave as he wishes-- (kāma-cāritvam). This set of two (kinds of meeting/union) (saḥ ca dvayaḥ api) will be shown (darśayiṣyate) at the time of extracting the Mantra-s (mantra-uddhṛt-prasaṅge).
Through the meeting/union with the Yoginī-s (yoginī-melakāt ca), he (eṣaḥ) certainly (avaśyam) attains (prapadyate) knowledge (jñānam). For that reason (tena), that (day) (tad) (is) an auspicious time (parva). And (ca) likewise (tadvat), (the day of) the union with one's own lineage, etc. (sva-santāna-ādi-melanam) (is also a parva or auspicious time).
Consciousness (saṁvid... sā), which is everything (sarva-ātmikā), which (yā) contracts (saṅkucet tu) because of the different bodies (deha-bhedāt), becomes expanded (vikasvarā) during the meeting/union (between Siddha-s and Yoginī-s) (melake), due to the reflection of (their) mutual association (anyonya-saṅghaṭṭa-pratibimbāt).
The mass of their own rays (nija-raśmi-oghaḥ), springing upward (ucchalat) (and) reflected (pratibimbitaḥ) in the (respective) consciousness (of each Siddha and Yoginī in the meeting) --"saṁvitsu" is Locative plural, but "consciousness" is uncountable-- (saṁvitsu), as if in many mirrors (bahu-darpaṇa-vat), (and) inflamed (dīptaḥ), effortlessly (ayatnatas) becomes them all (sarvāyeta api).
For this very reason (atas eva), in a great meeting where there are a lot of songs, etc. --I translated "gītagīta" like that, but evidently the text is corrupt because this repetition of the word "gīta" is just not correct-- (gīta-gīta-prabhṛtau bahu-parṣadi), the joy (hlādaḥ) which (yaḥ) (is experienced) when there is identification with everybody (sarva-tad-mayī-bhāve) is not at all (na tu) (like) that (joy) (saḥ) of someone who is alone (ekakasya) --the text has other possible translations; really, Abhinavagupta should, by abandoning ambiguity, have written much clearer--.
Consciousness (saṁvid... sā), replete with Bliss (ānanda-nirbharā), for every single one (pratyekam), attains (prāptā) in that way (tathā) unity (ekatām) when dancing, etc. is (Its) object (nṛtta-ādau viṣaye), (and) becomes Perfect Bliss (pūrṇa-ānandatvam aśnute).
Due to the absence of the causes of contraction (such as) jealousy, envy, etc. (īrṣya-asūyā-ādi-saṅkoca-kāraṇa-abhāvatas), Consciousness (sā... saṁvid) here (atra) becomes expanded (vikasvarā) without any impediments (niṣpratigham) (and) unites (each of the participants in this meeting) with (his/her own) Bliss (ānanda-yoginī).
Nonetheless (tu), when someone is there --i.e. in the meeting full of dance, songs, etc.-- (and anyway) is not one with that, but he (rather) remains as if of a different kind (a-tad-maye tu kasmiṁścid tatra-sthe... vijātīyatayā sthite), like the contact with a protuberance (sthapuṭa-sparśa-vat), (then) the (global) Consciousness (in that meeting) (saṁvid) is removed (pratihanyate).
On this account (atas), he should not at all allow (anyone) who is not one with that --i.e. with the global Consciousness developed in the meeting--, who is of a different kind, and who is the cause of a contraction of Consciousness to enter (vijātīyam a-tad-mayam... na eva praveśayet saṁvd-tsaṅkocana-nibandhanam) into the circle, worship, etc. (cakra-arcana-ādyeṣu).
Having penetrated (āviśya) into the very replete single Consciousness (su-nirbharām... ekām saṁvidam), he should worship (pūjayet) as many (yāvanti eva) bodies (śarīrāṇi) —which would be (syuḥ) as his own body (sva-aṅga-vat)— as there are (tāvanti ) in the circle --i.e. in this meeting between Siddha-s and Yoginī-s-- (cakre).
If (ced) someone has entered (praviṣṭaḥ) (the meeting between Siddha-s and Yoginī-s) by mistake (pramādena), (but anyway, the global Consciousness) does not get contracted (saṅkocam na vrajet) due to that (intrusion) (tatas), he --as a member of the meeting-- should perform (samācaret) his own procedure/practice (sva-samācāram), which had already begun (prastutam), along with him --i.e. with the newcomer-- (tena sākam).
If (ced) he --viz. the newcomer-- (saḥ tu) is penetrated (viddhaḥ) by the power of Grace (anugraha-śaktyā), (then,) for that reason (tad), he becomes one with that --i.e. with the global Consciousness developed in the meeting-- (tad-mayī-bhavet). But (tu) (if) he is penetrated by Vāmā --"Vāmā (is so called) because She emits Saṁsāra --i.e. Transmigration full of misery--", this is what Abhinavagupta affirmed in 6.57; and in 6.56, Abhinavagupta said: "The Mistress, i.e. the Power of the Lord which causes (the vibration of the vital energy is) Vāmā in the case of the ones who are transmigrating in Saṁsāra"-- (vāmā-viddhaḥ), (then) he would censure (nindet) that --viz. the meeting itself-- (tad), (and) afterward (paścāt) he would even spoil/destroy (ghātayet api) it (tam).
Also (ca), in the venerable Picumata (śrīmat-picumate) it has been said (uktam) (that) "at first (ādau), he should with special effort protect (yatnena rakṣayet) the entrance (praveśam). But (tu) he should not perform (kārayet) an examination (vicāram) of the one who has (already) entered (sampraviṣṭasya)".
But (tu) (next there is) a person who remains in the common practice (loka-ācāra-sthitaḥ yaḥ). When such (a person) enters (the meeting) (praviṣṭe tādṛśe tu), he --i.e. the officiant or main worshiper-- (saḥ) (should suspend the ritual). (Therefore,) not having performed (akṛtvā) that procedure or practice (tam samācāram) (in its entirety, as he had to suspend it due to the intruder,) he should worship (prapūjayet) the circle --i.e. the circle of Siddha-s and Yoginī-s gathered there-- (cakram) again (punar).
Now (atha), I am going to speak (vacmi) about the process for the explanation of the scriptures (śāstra-vyākhyā-kramam) of (my) Guru --i.e. the process belongs to his Guru and not the scriptures-- (guroḥ), which has been mentioned (udāhṛtam) by Him who has a ray of moonlight on His head --i.e. by Śiva or Bhairava-- (tuhina-abhīśu-maulinā) in the scripture (called) Devyāyāmala, etc. (devyāyāmala-śāstra-ādau).
The different (types) of Guru-s --far-fetched Sanskrit here-- (guruḥ bhinnaḥ) are taught --lit. "is taught"-- (in that Devyāyāmala) (upadiśyate): "(1) He who knows the kalpa-s --lit. the procedures, practices, etc., i.e. the rituals-- (kalpa-vit); (2) he who knows a multitude of that --viz. of kalpa-s-- (tad-samūha-jñaḥ); (3) he who knows the scriptures (śāstra-vit); (4) he who knows the meanings in a Saṁhitā (or Āgama) (saṁhitā-artha-vit); and (ca) (5) he who knows the meanings in all the scriptures (sarva-śāstra-artha-vit... iti)".
He (saḥ) who (yaḥ) has well-practiced knowledge (su-abhyasta-jñānaḥ) regarding a scripture (yatra śāstre) should perform (caret tu) the explanation (vyākhyām), and not (na) otherwise (anyathā). If (ced), by all means (sarvathā), he is absent --i.e. there is no such Guru-- (tad-abhāvaḥ), then (atha) he --viz. a Guru whose knowledge is not well-practiced-- (saḥ) also (api) should perform (such an explanation) (ācaret).
In the venerable Bhairavakula (śrī-bhairavakule), such (īdṛśam) knowledge about kalpa-s --i.e. rituals--, etc. (kalpa-ādi-jñatvam) is also mentioned (ca uktam).
The characteristic (lakṣaṇam) of a Guru (guroḥ) (is) such (etāvat): Full and perfect knowledge (sampūrṇa-jñānatā eva yā). Even (api) in that case (tatra), the division between (being a Guru who has) knowledge about Consciousnes and (being a Guru) who is an expert in rituals (yā... cid-vitti-karmi-bhit sā) (is) also (api) secondary (avāntarā) in his case --i.e. in the case of a Guru endowed with full and perfect knowledge-- (asya).
That (tad) has been said (uktam) in the chapter fifty-second (dvāpañcāśa-āhve āhnike) of Devyāyāmala (devyāyāmale).
God (devaḥ) Himself (eva), wishing to stand (tiṣṭhāsuḥ) as a Guru (gurutvena), is (bhavet) of ten kinds (daśadhā).
In ancient times (pūrve), these (ete) (were) the ten (daśa) Guru-s (guravaḥ) who were Śiva (śiva-mayāḥ): Ucchuṣma, Śavara, Caṇḍāṁśu, Mataṅga, Ghora, Antaka, Ugra, Halahalaka (ucchuṣma-śavara-caṇḍāṁśu-mataṅga-ghora-antaka-ugra-halahalakāḥ), Krodhī (krodhī) (and) Huluhulu (huluhuluḥ). They (te) have assumed --lit. having assumed-- (āsthāya) a manly body (pauruṣa-śarīram) according to the mental state (of the deity of whom they were) his own --viz. deity's-- portions (sva-aṁśa-citta-vṛtti-krameṇa). Although (api) the activity of Consciousness is different among them (anyonya-bhinna-saṁvid-kriyā), (all of them are) totally full of knowledge (jñāna-paripūrṇāḥ). (And) all of (them) (sarve) are fully dedicated to (niratāḥ) the devotion to the scriptures, to worship, initiation, sexual intercourse, meat and spirituous liquor (ali-māṁsa-nidhuvana-dīkṣā-arcana-śāstra-sevane). (Their) secondary (avāntaraḥ) division (bhedaḥ) consists of cessation of pride, forgiveness/forbearance regarding wrath, etc. (abhimāna-śama-krodha-kṣamā-ādiḥ)||368-393||
Stanzas 394 to 403
इत्थं विज्ञाय सदा शिष्यः सम्पूर्णशास्त्रबोद्धारम्।
व्याख्यायै गुरुमभ्यर्थयेत पूजापुरःसरं मतिमान्॥३९४॥
सोऽपि स्वशासनीये परशिष्येऽपिवापि तादृशं शास्त्रम्।
श्रोतुं योग्ये कुर्याद्व्याख्यानं वैष्णवाद्यधरे॥३९५॥
करुणारसपरिपूर्णो गुरुः पुनर्मर्मधामपरिवर्जम्।
अधमेऽपि हि व्याकुर्यात्सम्भाव्य हि शक्तिपातवैचित्र्यम्॥३९६॥
Itthaṁ vijñāya sadā śiṣyaḥ sampūrṇaśāstraboddhāram|
Vyākhyāyai gurumabhyarthayeta pūjāpuraḥsaraṁ matimān||394||
So'pi svaśāsanīye paraśiṣye'pivāpi tādṛśaṁ śāstram|
Śrotuṁ yogye kuryādvyākhyānaṁ vaiṣṇavādyadhare||395||
Karuṇārasaparipūrṇo guruḥ punarmarmadhāmaparivarjam|
Adhame'pi hi vyākuryātsambhāvya hi śaktipātavaicitryam||396||
After understanding (vijñāya) in that way (ittham), the intelligent (matimān) disciple (śiṣyaḥ) should always ask (sadā... abhyarthayeta) —along with a worship (pūjā-puraḥsaram)— a Guru (gurum) who is fully versed in a scripture (sampūrṇa-śāstra-boddhāram) for an explanation (vyākhyāyai). He --i.e. the Guru-- (saḥ) should also explain (api... kuryāt vyākhyānam) such (tādṛśam) a scripture (śāstram) to someone of his own tradition (sva-śāsanīye), or even (api vā api) to a disciple of another (Guru) (para-śiṣye) if he is fit (yogye) to hear (that teaching) (śrotum). On the other hand (punar), a Guru (guruḥ) totally full of the feeling of mercy (karuṇā-rasa-paripūrṇaḥ), should explain (that scripture) (vyākuryāt), shunning the majesty of the secret meanings (marma-dhāma-parivarjam), to someone who is in an lower (tradition,) such as a vaiṣṇava, etc. (vaiṣṇava-ādi-adhare), having considered (sambhāvya hi) the variety of Śaktipāta --viz. Grace bestowal-- (śaktipāta-vaicitryam) even (api hi) in someone inferior --lit. "in the lowest", i.e. in someone who belongs to a very low tradition-- (adhame)||394-396||
लिप्तायां भुवि पीठे चतुरस्रे पङ्कजत्रयं कजगे।
कुर्याद्विद्यापीठं स्याद्रसवह्न्यङ्गुलं त्वेतत्॥३९७॥
मध्ये वागीशानीं दक्षोत्तरयोर्गुरून्गणेशं च।
अधरे कजे च कल्पेश्वरं प्रपूज्यार्घपुष्पतर्पणकैः॥३९८॥
सामान्यविधिनियुक्तार्घपात्रयोगेन चक्रमथ सम्यक्।
सन्तर्प्य व्याख्यानं कुर्यात्सम्बन्धपूर्वकं मतिमान्॥३९९॥
Liptāyāṁ bhuvi pīṭhe caturasre paṅkajatrayaṁ kajage|
Kuryādvidyāpīṭhaṁ syādrasavahnyaṅgulaṁ tvetat||397||
Madhye vāgīśānīṁ dakṣottarayorgurūngaṇeśaṁ ca|
Adhare kaje ca kalpeśvaraṁ prapūjyārghapuṣpatarpaṇakaiḥ||398||
Sāmānyavidhiniyuktārghapātrayogena cakramatha samyak|
Santarpya vyākhyānaṁ kuryātsambandhapūrvakaṁ matimān||399||
When the earth has been smeared --Abhinavagupta is referring to the surface for the sacrifice smeared with cow-dung-- (liptāyām bhuvi), he should make --i.e. he should draw-- (kuryāt) a triad of lotuses (paṅkaja-trayam) on a quadrangular seat residing in a lotus (pīṭhe caturasre... kaja-ge). This (etad) is (syāt) the Seat of Knowledge (vidyā-pīṭham) which measures thirty-six fingers (rasa-vahni-aṅgulam tu). Having worshiped (prapūjya) Vāgīśānī (vāgīśānīm) in the middle (madhye), the Guru-s (gurūn) and (ca) Gaṇeśa (gaṇeśam) on the right and on the left (dakṣa-uttarayoḥ), and (ca) Kalpeśvara (kalpa-īśvaram) on the lotus beneath (ahdare kaje), (and) having pleased (santarpya) the circle (of them all) (cakram atha) rightly (samyak) through water, flowers and libations (argha-puṣpa-tarpaṇakaiḥ), (and) by means of the vessel used for the common procedure (sāmānya-vidhi-niyukta-argha-pātra-yogena), the intelligent (Guru) (matimān) should explain (vyākhyānam kuryāt) (the scripture) preceded by (an introduction dealing with) the connections (inside it) (sambandha-pūrvakam)||397-399||
सूत्रपदवाक्यपटलग्रन्थक्रमयोजनेन सम्बन्धात्।
अव्याहतपूर्वापरमुपवृह्य नयेत वाक्यानि॥४००॥
मण्डूकप्लवसिंहावलोकनाद्यैर्यथायथं न्यायैः।
अविहतपूर्वापरकं शास्त्रार्थं योजयेदसङ्कीर्णम्॥४०१॥
तन्त्रावर्तनबाधप्रसङ्गतर्कादिभिश्च सन्न्यायैः।
वस्तु वदेद्वाक्यज्ञो वस्त्वन्तरतो विविक्ततां विदधत्॥४०२॥
यद्यद्व्याहृतिपदवीमायाति तदेव दृढतरैर्न्यायैः।
बलवत्कुर्याद्दूष्यं यद्यप्यग्रे भविष्यत्स्यात्॥४०३॥
Sūtrapadavākyapaṭalagranthakramayojanena sambandhāt|
Avyāhatapūrvāparamupavṛhya nayeta vākyāni||400||
Maṇḍūkaplavasiṁhāvalokanādyairyathāyathaṁ nyāyaiḥ|
Avihatapūrvāparakaṁ śāstrārthaṁ yojayedasaṅkīrṇam||401||
Tantrāvartanabādhaprasaṅgatarkādibhiśca sannyāyaiḥ|
Vastu vadedvākyajño vastvantarato viviktatāṁ vidadhat||402||
Yadyadvyāhṛtipadavīmāyāti tadeva dṛḍhatarairnyāyaiḥ|
Balavatkuryāddūṣyaṁ yadyapyagre bhaviṣyatsyāt||403||
By connecting the aphorisms, words, statements, chapters and the succession of sections (sūtra-pada-vākya-paṭala-grantha-krama-yojanena), through the interconnection (sambandhāt), (and) having promoted (upavṛhya) the preceding and following as not contradictory (avyāhata-pūrvāparam), (the Guru) should inquire (nayeta) into the statements (vākyāni). He should join (yojayed) (the mind of the disciple) to the unpolluted (asaṅkīrṇam) meaning of the scripture (śāstra-artham), which is without contradiction between what is prior and subsequent (avihata-pūrvāparakam), in a proper manner (yathāyatham) by means of axioms (nyāyaiḥ), (such as) the leap of a frog, the lion's glance, etc. (maṇḍūka-plava-siṁha-avalokana-ādyaiḥ). (The Guru) who knows the statements (vākya-jñaḥ) (and) establishes (vidadha) the distinction (viviktatām) from other subject matters (vastu-antaratas) should tell (vadet) (his disciple) the subject matter (vastu) through genuine methods (sat-nyāyaiḥ) (such as) the essential part/the doctrine, circular motions, refutation, contingency/inseparable connection, reasoning, etc. --as a matter of fact, the Guru-s teach spontaneously, and not that they will be following this full list of methods in real life-- (tantra-āvartana-bādha-prasaṅga-tarka-ādibhiḥ ca). Whatever (yad yad) goes the way of expression (vyāhṛti-padavīm āyāti), that very thing (tad eva) (the Guru) should make (kuryāt) powerful (balavat) through firmer arguments (dṛḍhataraiḥ nyāyaiḥ), even if (yadi api) further on (agre) it is (syāt) about to be (bhaviṣyat) liable to be defiled (dūṣyam) --all in all, through this complicated declaration, Abhinavagupta meant that first the Guru should make some viewpoint powerful and next he should criticize it-- (dūṣyam)||400-403||
Stanzas 404 to 411
दृढरचितपूर्वपक्षप्रोद्धरणपथेन वस्तु यद्वाच्यम्।
शिष्यमतावारोहति तदाशु संशयविपर्ययैर्विकलम्॥४०४॥
भाषा न्यायो वादो लयः क्रमो यद्यदेति शिष्यस्य।
सम्बोधोपायत्वं तथैव गुरुराश्रयेद्व्याख्याम्॥४०५॥
वाच्यं वस्तु समाप्य प्रतर्पणं पूजनं भवेच्चक्रे।
पुनरपरं वस्तु वदेत्पटलादूर्ध्वं तु नो जल्पेत्॥४०६॥
व्याख्यान्ते क्षमयित्वा विसृज्य सर्वं क्षिपेदगाधजले।
शास्त्रादिमध्यनिधने विशेषतः पूजनं कुर्यात्॥४०७॥
विशेषपूजनं कुर्यात्समयेभ्यश्च निष्कृतौ।
अविकल्पमतेर्न स्युः प्रायश्चित्तानि यद्यपि॥४०८॥
तथाप्यतत्त्वविद्वर्गानुग्रहाय तथा चरेत्।
श्रीपिचौ च स्मृतेरेव पापघ्नत्वे कथं विभो॥४०९॥
प्रायश्चित्तविधिः प्रोक्त इति देव्या प्रचोदिते।
सत्यं स्मरणमेवेह सकृज्जप्तं विमोचयेत्॥४१०॥
सर्वस्मात्कर्मणो जालात्स्मृतितत्त्वकलाविदः।
तथापि स्थितिरक्षार्थं कर्तव्यश्चोदितो विधिः॥४११॥
Dṛḍharacitapūrvapakṣaproddharaṇapathena vastu yadvācyam|
Śiṣyamatāvārohati tadāśu saṁśayaviparyayairvikalam||404||
Bhāṣā nyāyo vādo layaḥ kramo yadyadeti śiṣyasya|
Sambodhopāyatvaṁ tathaiva gururāśrayedvyākhyām||405||
Vācyaṁ vastu samāpya pratarpaṇaṁ pūjanaṁ bhaveccakre|
Punaraparaṁ vastu vadetpaṭalādūrdhvaṁ tu no jalpet||406||
Vyākhyānte kṣamayitvā visṛjya sarvaṁ kṣipedagādhajale|
Śāstrādimadhyanidhane viśeṣataḥ pūjanaṁ kuryāt||407||
Viśeṣapūjanaṁ kuryātsamayebhyaśca niṣkṛtau|
Avikalpamaterna syuḥ prāyaścittāni yadyapi||408||
Tathāpyatattvavidvargānugrahāya tathā caret|
Śrīpicau ca smṛtereva pāpaghnatve kathaṁ vibho||409||
Prāyaścittavidhiḥ prokta iti devyā pracodite|
Satyaṁ smaraṇameveha sakṛjjaptaṁ vimocayet||410||
Sarvasmātkarmaṇo jālātsmṛtitattvakalāvidaḥ|
Tathāpi sthitirakṣārthaṁ kartavyaścodito vidhiḥ||411||
The subject matter (vastu... tad) which (yad) is to be talked about (vācyam) quickly (āśu) mounts (ārohati) in the mind of the disciple (śiṣya-matau) free from doubt and alteration/misapprehension (saṁśaya-viparyayaiḥ vikalam), by means of an act of drawing out of the firmly prepared first objection (dṛḍha-racita-pūrva-pakṣa-proddharaṇa-pathena). Likewise (tathā eva), the Guru (guruḥ) should enter (āśrayet) into the explanation (vyākhyām) once he has attained a condition in which (he can use) any means for the enlightenment (yad-yad eti... sambodha-upāyatvam) of (his) disciple (śiṣyasya) (such as:) Language (bhāṣā), logical argument (nyāyaḥ), discussion (vādaḥ), dissolution (layaḥ) (and) sequence (kramaḥ). Having finished (samāpya) the subject matter (vastu) which has been talked about (vācyam), there is (bhavet) libation (pratarpaṇam) (and) worship (pūjanam) with reference to the circle --i.e. to the circle of disciples there-- (cakre). Again (punar), he should speak (vadet) about another (aparam) subject matter (vastu), but (tu) he should not speak (no jalpet) (about a topic that comes later,) after (ūrdhvam) (that) chapter (paṭalāt). At the end of the explanation (vyākhyā-ante), after asking (the deity) pardon (for any faults) (kṣamayitvā) (and) after having dismissed (him) (visṛjya), (the Guru) should throw (kṣipet) everything (sarvam) into deep water (agādha-jale). (The Guru) should especially perform (viśeṣataḥ... kuryāt) worship (pūjanam) (of the deity) at the beginning, middle and end of the scripture (śāstra-ādima-madhya-nidhane).
(The Guru) should perform (kuryāt) a especial worship (viśeṣa-pūjanam) regarding acquittance (niṣkṛtau) from (an infringement of) the rules (samayebhyaḥ ca). Although (yadi api) there are no (na syuḥ) rituals of atonement (prāyaścittāni) in the case of one whose mind is devoid of vikalpa-s or thoughts (a-vikalpa-mateḥ), even so (tathā api), he should do (caret) so (tathā) for the group of people who do not know the (Supreme) Principle to receive Grace (a-tattva-vit-varga-anugrahāya).
Also (ca), in the venerable Picu (śrī-picau), when (the Lord) was asked (pracodite) by the Goddess (devyā): "If the condition of destroying sins (pāpa-ghnatve) belongs only to memory (smṛteḥ eva), O All-pervasive One (vibho), how is it that (katham) the procedure for atonement (prāyaścitta-vidhiḥ) has been mentioned (proktaḥ iti)?". (The Lord replied to her:) True (satyam)! Here (iha), only the recollection (smaraṇam eva) (of the Mantra) muttered once (sakṛd-japtam) fully liberates (vimocayet) someone who knows the power of the principle (called) memory (smṛti-tattva-kalā-vidaḥ) from all the net of karma (sarvasmāt karmaṇaḥ jālāt). Even so (tathā api), for the protection of the maintenance (of the universe) (sthiti-rakṣā-artham), the procedure (vidhiḥ) which has been proclaimed (uditaḥ) must be performed (kartavyaḥ ca)||404-411||
Stanzas 412 to 434
अतत्त्ववेदिनो ये हि चर्यामात्रैकनिष्ठिताः।
तेषां दोलायिते चित्ते ज्ञानहानिः प्रजायते॥४१२॥
तस्माद्विकल्परहितः संवृत्युपरतो यदि।
शास्त्रचर्यासदायत्तैः सङ्करं तद्विवर्जयेत्॥४१३॥
सङ्करं वा समन्विच्छेत्प्रायश्चित्तं समाचरेत्।
यथा तेषां न शास्त्रार्थे दोलारूढा मतिर्भवेत्॥४१४॥
Atattvavedino ye hi caryāmātraikaniṣṭhitāḥ|
Teṣāṁ dolāyite citte jñānahāniḥ prajāyate||412||
Tasmādvikalparahitaḥ saṁvṛtyuparato yadi|
Śāstracaryāsadāyattaiḥ saṅkaraṁ tadvivarjayet||413||
Saṅkaraṁ vā samanvicchetprāyaścittaṁ samācaret|
Yathā teṣāṁ na śāstrārthe dolārūḍhā matirbhavet||414||
Those who do not know the (Supreme) Principle (a-tattva-vedinaḥ ye hi) (and) are totally devoted to "caryā" or "observance" only (caryā-mātra-eka-niṣṭhitāḥ), when their mind is oscillating (teṣām dolāyite citte), the cessation of (their) knowledge (jñāna-hāniḥ) is produced (prajāyate).
Therefore (tasmāt), if (yadi) he is devoid of vikalpa-s or thoughts (vikalpa-rahitaḥ) (and) concealment --anyway, "saṁvṛti" is feminine in gender, and not neuter, so it should be "saṁvṛtiruparatā", problably a typo here; and if someone is thinking about a Bahuvrīhisamāsa here, well, I would have written it like this "uparatasaṁvṛtiḥ" instead-- (saṁvṛti) has ceased (uparataḥ), he should avoid (vivarjayet) mixture (saṅkaram tad) with those who depend on approaching the observances (mentioned) in the scriptures (śāstra-caryā-āsada-āyattaiḥ). Or (vā), (if) he looks for (samanvicchet) (that kind of) mixture (saṅkaram), he should perform (samācaret) atonement (prāyaścittam) so that (yathā) their (teṣām) mind (mati) will not oscillate (na... dolā-rūḍhā... bhavet) (anymore) with regard to the meaning of the scriptures (śāstra-arthe)||412-414||
यत्स्वयं शिवहस्ताख्ये विधौ सञ्चोदितं पुरा।
शतं जप्त्वास्य चास्त्रस्य मुच्यते स्त्रीवधादृते॥४१५॥
शक्तिनाशान्महादोषो नरकं शाश्वतं प्रिये।
इति श्रीरत्नमालायां समयोल्लङ्घने कृते॥४१६॥
कुलजानां समाख्याता निष्कृतिर्दुष्टकर्तरी।
श्रीपूर्वे समयानां तु शोधनायोदितं यथा॥४१७॥
मालिनी मातृका वापि जप्या लक्षत्रयान्तकम्।
प्रतिष्ठितस्य तूरादेर्दर्शनेऽनधिकारिणा॥४१८॥
प्रायश्चित्तं प्रकर्तव्यमिति श्रीब्रह्मयामले।
ब्रह्मघ्नो गुरुतल्पस्थो वीरद्रव्यहरस्तथा॥४१९॥
देवद्रव्यहृदाकारप्रहर्ता लिङ्गभेदकः।
नित्यादिलोपकृद्भ्रष्टः स्वकमात्रापरिच्छदः॥४२०॥
शक्तिव्यङ्गत्वकृद्योगिज्ञानिहन्ता विलोपकः।
नैमित्तिकानां लक्षादिक्रमाद्द्विद्विगुणं जपेत्॥४२१॥
व्रतेन केनचिद्युक्तो मितभुग्ब्रह्मचर्यवान्।
दूतीपरिग्रहेऽन्यत्र गतश्चेत्काममोहितः॥४२२॥
लक्षजापं ततः कुर्यादित्युक्तं ब्रह्मयामले।
दीक्षाभिषेकनैमित्तविध्यन्ते गुरुपूजनम्॥४२३॥
अपरेद्युः सदा कार्यं सिद्धयोगीश्वरीमते।
पूर्वोक्तलक्षणोपेतः कविस्त्रिकसतत्त्ववित्॥४२४॥
स गुरुः सर्वदा ग्राह्यस्त्यक्त्वान्यं तत्स्थितं त्वपि।
मण्डले स्वस्तिकं कृत्वा तत्र हैमादिकासनम्॥४२५॥
कृत्वार्चयेत तत्रस्थमध्वानं सकलान्तकम्।
ततो विज्ञपयेद्भक्त्या तदधिष्ठितये गुरुम्॥४२६॥
स तत्र पूज्यः स्वैर्मन्त्रैः पुष्पधूपार्घविस्तरैः।
समालम्भनसद्वस्त्रैर्नैवेद्यैस्तर्पणैः क्रमात्॥४२७॥
आशान्तं पूजयित्वैनं दक्षिणाभिर्यजेच्छिशुः।
सर्वस्वमस्मै सन्दद्यादात्मानमपि भावितः॥४२८॥
अतोषयित्वा तु गुरुं दक्षिणाभिः समन्ततः।
तत्त्वज्ञोऽप्यृणबन्धेन तेन यात्यधिकारिताम्॥४२९॥
Yatsvayaṁ śivahastākhye vidhau sañcoditaṁ purā|
Śataṁ japtvāsya cāstrasya mucyate strīvadhādṛte||415||
Śaktināśānmahādoṣo narakaṁ śāśvataṁ priye|
Iti śrīratnamālāyāṁ samayollaṅghane kṛte||416||
Kulajānāṁ samākhyātā niṣkṛtirduṣṭakartarī|
Śrīpūrve samayānāṁ tu śodhanāyoditaṁ yathā||417||
Mālinī mātṛkā vāpi japyā lakṣatrayāntakam|
Pratiṣṭhitasya tūrāderdarśane'nadhikāriṇā||418||
Prāyaścittaṁ prakartavyamiti śrībrahmayāmale|
Brahmaghno gurutalpastho vīradravyaharastathā||419||
Devadravyahṛdākāraprahartā liṅgabhedakaḥ|
Nityādilopakṛdbhraṣṭaḥ svakamātrāparicchadaḥ||420||
Śaktivyaṅgatvakṛdyogijñānihantā vilopakaḥ|
Naimittikānāṁ lakṣādikramāddvidviguṇaṁ japet||421||
Vratena kenacidyukto mitabhugbrahmacaryavān|
Dūtīparigrahe'nyatra gataścetkāmamohitaḥ||422||
Lakṣajāpaṁ tataḥ kuryādityuktaṁ brahmayāmale|
Dīkṣābhiṣekanaimittavidhyante gurupūjanam||423||
Aparedyuḥ sadā kāryaṁ siddhayogīśvarīmate|
Pūrvoktalakṣaṇopetaḥ kavistrikasatattvavit||424||
Sa guruḥ sarvadā grāhyastyaktvānyaṁ tatsthitaṁ tvapi|
Maṇḍale svastikaṁ kṛtvā tatra haimādikāsanam||425||
Kṛtvārcayeta tatrasthamadhvānaṁ sakalāntakam|
Tato vijñapayedbhaktyā tadadhiṣṭhitaye gurum||426||
Sa tatra pūjyaḥ svairmantraiḥ puṣpadhūpārghavistaraiḥ|
Samālambhanasadvastrairnaivedyaistarpaṇaiḥ kramāt||427||
Āśāntaṁ pūjayitvainaṁ dakṣiṇābhiryajecchiśuḥ|
Sarvasvamasmai sandadyādātmānamapi bhāvitaḥ||428||
Atoṣayitvā tu guruṁ dakṣiṇābhiḥ samantataḥ|
Tattvajño'pyṛṇabandhena tena yātyadhikāritām||429||
Acquittance (niṣkṛtiḥ) cutting sin (duṣṭa-kartarī) has been proclaimed (samākhyātā) in the venerable Ratnamālā (śrī-ratnamālāyām) for those who are born from Kula --i.e. for those who were initiated into Kula-- (Kula-jānām) when a transgression of the rules has been comitted (samaya-ullaṅghane kṛte): "What (yad) I myself (svayam) have previously commanded (sañcoditam purā) with reference to the procedure called the Hand of Śiva (śiva-hasta-ākhye vidhau). After muttering (japtvā) one hundred (times) (śatam) the (Mantra) of the weapon (asya ca astrasya), he becomes liberated (from sin) (mucyate), except for (ṛte) (the sin) of killing a woman (strī-vadhāt). The great fault (mahā-doṣaḥ) (someone incurs) from the destruction of a śakti (śakti-nāśāt) (brings about) perpetual (śāśvatam) hell (narakam), O beloved One (priye... iti)". But (tu), in order to purify (śodhanāya) the rules (samayānām), it is said (uktam) in the venerable Pūrvā --viz. in Mālinīvijayottaratantra-- (śrī-pūrve), that (yathā) Mālinī (mālinī) or even (vā api) Mātṛkā (mātṛkā) are to be muttered --the form "japyā", in singular, is also possible-- (japyāḥ) up to three hundred thousand (times) (lakṣa-traya-antakam). In the venerable Brahmayāmala (śrī-brahmayāmale) (it has been said) that (iti) if a skull, etc. which has been installed is seen (pratiṣṭhitasya tūra-ādeḥ darśane) by someone who is not qualified (anadhikāriṇā), (a ritual of) expiation (prāyaścittam) must be performed (prakartavyam).
It is said (uktam) in the Brahmayāmala (brahmayāmale) that (iti) someone who has killed a Brāhmaṇa (brahma-ghnaḥ), has sex with the wife of (his) Guru (guru-talpa-sthaḥ), seizes the substances of the heroes and of God (vīra-dravya-haraḥ tathā... deva-dravya-hṛt), strikes forms --e.g. idols, etc.-- (ākāra-prahartā), destroys liṅga-s (liṅga-bhedakaḥ), neglects daily (rituals), etc. (nitya-ādi-lopa-kṛt), has fallen (bhraṣṭaḥ), (and consequently) he conceals his own livelihood (svaka-mātrā-paricchadaḥ), has mutilated/crippled a śakti --i.e. a woman-- (śakti-vyaṅgatva-kṛt), has murdered a yogī or a jñānī (yogi-jñāni-hantā), (or) neglects (vilopakaḥ) the occasional rituals (naimittikānām), should mutter (japet) (the Mantra) for one hundred thousand times, etc., in succession (lakṣa-ādi-kramāt), (and next he should) double the number twice (dvi-dviguṇam). Someone is occupied (yuktaḥ) with some vow (vratena kenacid), is moderate in his diet --lit. eats moderately-- (mita-bhuk), (and) is a brahmacārī --i.e. practices sexual continence-- (brahmacaryavān). If (ced) he goes (gataḥ) elsewhere (anyatra) to take a dūtī --i.e. a partner in Kula rites-- in marriage (dūtī-parigrahe) (since) he is deluded by (sexual) desire (kāma-mohitaḥ), (then) he should therefore mutter (the Mantra) one hundred thousand (times) (lakṣa-jāpam tatas kuryāt).
(It is proclaimed) in the Siddhayogīśvarīmata (siddhayogīśvarīmate) (that) worship of the Guru (guru-pūjanam) is always to be performed (sadā kāryam) on the following day (aparedyuḥ), at the end of the procedures of initiation, consecration and occasional rituals (dīkṣā-abhiṣeka-naimitta-vidhi-ante). After abandoning (tyaktvā) the other (Guru) (anyam), even if (api) he belongs to the (same) tradition --lit. he remains in that-- (tad-sthitam tu), a Guru (saḥ guruḥ) who is endowed with the above-mentioned characteristics (pūrva-ukta-lakṣaṇa-upetaḥ), who is a poet (kaviḥ), who knows the real nature of the Triad --as there are many triads, it is difficult to know which one Abhinavagupta hinted at exactly by this expression-- (trika-satattva-vit), is always to be adopted (sarvadā grāhyaḥ).
After making (kṛtvā) a svastika (svastikam) in the maṇḍala (maṇḍale) (and) after placing (kṛtvā) a seat of gold, etc. (haima-ādika-āsanam) there (tatra), he should worship (arcayeta) the path (adhvānam) staying there (tatra-stham) up to Sakala --i.e. up to Sadāśiva, according to Jayaratha-- (sakala-antakam). Next (tatas), (the disciple) should request (vijñapayet) with devotion (bhaktyā) the Guru (gurum) to preside over that (tad-adhiṣṭhitaye). He --viz. the Guru-- (saḥ) is to be worshiped (pūjyaḥ) there (tatra) with his own Mantra-s (svaiḥ mantraiḥ), with multitude of flowers, incense, and water (puṣpa-dhūpa-argha-vistaraiḥ), together with unguents, (and) good clothes (samālambhana-sat-vastraiḥ) (as well as) offerings of edibles (naivedyaiḥ) (and) libations (tarpaṇaiḥ), in succession (kramāt). After worshiping (pūjayitvā) him (enam) until he is peaceful (ā-śāntam), the disciple (śiśuḥ) should worship (yajet) with remunerations --i.e. by offering the Guru money as a retribution-- (dakṣiṇābhiḥ). He --viz. the disciple--, well disposed toward himself too, should give (sandadyāt ātmānam api bhāvitaḥ) him --i.e. the Guru-- (asmai) all of his possessions --viz. disciple's-- (sarvasvam). But (tu), not having totally satisfied (atoṣayitvā... samantatas) the Guru (gurum) with remunerations (dakṣiṇābhiḥ), even (api) he who knows the (Supreme) Principle (tattva-jñaḥ), through that bond (known as) debt (ṛṇabandhena), therefore becomes someone with authority ( tena yāti adhikāritām) (only, but not liberated) --according to Jayaratha, this is the condition of Mantramaheśvara, etc.--||415-429||
गुरुपूजामकुर्वाणः शतं जन्मानि जायते।
अधिकारी ततो मुक्तिं यातीति स्कन्दयामले॥४३०॥
तस्मादवश्यं दातव्या गुरवे दक्षिणा पुनः।
पूर्वं हि यागाङ्गतया प्रोक्तं तत्तुष्टये त्विदम्॥४३१॥
तज्जुष्टमथ तस्याज्ञां प्राप्याश्नीयात्स्वयं शिशुः।
ततः प्रपूजयेच्चक्रं यथाविभवसम्भवम्॥४३२॥
Gurupūjāmakurvāṇaḥ śataṁ janmāni jāyate|
Adhikārī tato muktiṁ yātīti skandayāmale||430||
Tasmādavaśyaṁ dātavyā gurave dakṣiṇā punaḥ|
Pūrvaṁ hi yāgāṅgatayā proktaṁ tattuṣṭaye tvidam||431||
Tajjuṣṭamatha tasyājñāṁ prāpyāśnīyātsvayaṁ śiśuḥ|
Tataḥ prapūjayeccakraṁ yathāvibhavasambhavam||432||
In Skandayāmala (skandayāmale) (it has been declared) that (iti) he who does not perform (akurvāṇaḥ) worship of the Guru (guru-pūjām) experiences one hundred births (śatam janmāni jāyate). After that (tatas), (having become) qualified (adhikārī), he attains Liberation (muktim yāti). Therefore (tasmāt), remuneration (dakṣiṇā) certainly (avaśyam) is to be given (dātavyā) to the Guru (gurave) again (punar).
That (tad) (which was explained) before --i.e. worship of the Guru-- (pūrvam hi) is said to be (proktam) subordinate to the sacrifice (yāga-aṅgatayā). This --viz. worship of the Guru-- (idam) (is) for his satisfaction --i.e. for the satisfaction of the Guru-- (tad-tuṣṭaye). Now (atha), having received (prāpya) his command (tasya ājñām), the disciple (śiśuḥ) himself (svayam) should eat (aśnīyāt) the remnants of his meals --of the Guru's meals-- (tad-juṣṭam). After that (tatas), he should worship (prapūjayet) the circle --viz. the group of yogī-s and yoginī-s gathered there-- (cakram) according to his financial resources (yathāvibhavasambhavam)||430-432||
अकृत्वा गुरुयागं तु कृतमप्यकृतं यतः।
तस्मात्प्रयत्नतः कार्यो गुरुयागो यथाबलम्॥४३३॥
Akṛtvā guruyāgaṁ tu kṛtamapyakṛtaṁ yataḥ|
Tasmātprayatnataḥ kāryo guruyāgo yathābalam||433||
Because (yatas) without performing (akṛtvā) a sacrifice for the Guru (guru-yāgam tu), even (api) that which has been done (kṛtam) has not been done (akṛtam). Therefore (tasmāt), the sacrifice for the Guru (guru-yāgaḥ) is to be performed (kāryaḥ) with especial effort (prayatnatas) according to one's own strength (yathābalam)||433||
अतत्रस्थोऽपि हि गुरुः पूज्यः सङ्कल्प्य पूर्ववत्।
तद्द्रव्यं देवताकृत्ये कुर्याद्भक्तजनेष्वथ॥४३४॥
Atatrastho'pi hi guruḥ pūjyaḥ saṅkalpya pūrvavat|
Taddravyaṁ devatākṛtye kuryādbhaktajaneṣvatha||434||
Although (api hi) the Guru (guruḥ) is not there --i.e. physically speaking-- (a-tatra-sthaḥ), by imagining (that he is right there) (saṅkalpya), he is to be worshiped (pūjyaḥ) as before (pūrva-vat). He should then make (kuryāt... atha) that substance (tad-dravyam) whose purpose was the deity --expecting "devatākṛtyam"-- (devatā-kṛtye) (to be offered) to the devotees (bhakta-janeṣu) --Sanskrit looks very strange in this last sentence; I am not sure if my translation is totally right; the text might be corrupt--||434||
पर्वपवित्रप्रभृतिप्रभेदि नैमित्तिकं त्विदं कर्म।
Parvapavitraprabhṛtiprabhedi naimittikaṁ tvidaṁ karma|
This (idam) (has been) the occasional (naimittikam tu) ritual (karma) which consists of the variety of auspicious time, sacred thread, etc. (parva-pavitra-prabhṛti-prabhedi)|
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