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Tantrāloka (Tantraloka): Chapter 30 - stanzas 1 to 123 - Non-dual Shaivism of Kashmir
Mantraughaḥ
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 123) of the thirtieth chapter (called Mantraughaḥ).
This work was written by the great Master Abhinavagupta and is a compendium of Tantra in all its facets. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.
This treatise whose name is Tantrāloka is a complete encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.
Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!
Keeping the above in mind, now read Tantrāloka and experience Supreme Delight, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Stanzas 1 to 95
अथ श्रीतन्त्रालोके त्रिंशमाह्निकम्।
Atha śrītantrāloke triṁśamāhnikam|
Here begins (atha) the thirtieth (triṁśam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथ यथोचितमन्त्रकदम्बकं त्रिककुलक्रमयोगि निरूप्यते।
तावद्विमर्शानारूढधियां तत्सिद्धये क्रमात्॥१॥
Atha yathocitamantrakadambakaṁ trikakulakramayogi nirūpyate|
Tāvadvimarśānārūḍhadhiyāṁ tatsiddhaye kramāt||1||
Now (atha) the suitable multitude of Mantra-s (yathā-ucita-mantra-kadambakam) associated with the processes of the Trikakula (trikakula-krama-yogi) is described (nirūpyate).
(What for?) For those whose intellects are not established in such Awareness to attain that (tāvat-vimarśa-anārūḍha-dhiyām tad-siddhaye) gradually (kramāt)||1||
प्रतिबुद्धा हि ते मन्त्रा विमर्शैकस्वभावकाः।
स्वतन्त्रस्यैव चिद्धाम्नः स्वातन्त्र्यात्कर्तृतामयाः॥२॥
यमाविशन्ति चाचार्यं तं तादात्म्यनिरूढितः।
स्वतन्त्रीकुर्वते यान्ति करणान्यपि कर्तृताम्॥३॥
Pratibuddhā hi te mantrā vimarśaikasvabhāvakāḥ|
Svatantrasyaiva ciddhāmnaḥ svātantryātkartṛtāmayāḥ||2||
Yamāviśanti cācāryaṁ taṁ tādātmyanirūḍhitaḥ|
Svatantrīkurvate yānti karaṇānyapi kartṛtām||3||
Those (te) Mantra-s (mantrāḥ) which have been awakened (pratibuddhāḥ hi) have Awareness as their only essential nature (vimarśa-eka-svabhāvakāḥ).
(The Mantra-s) are agents --lit. consist/made of agency-- (kartṛtā-mayāḥ) due to the Absolute Freedom (svātantryāt) of the independent Abode of Consciousness (svatantrasya eva cit-dhāmnaḥ).
And (ca) (the Mantra-s) penetrate (āviśanti) into the Ācārya --i.e. into the Guru-- (yam... ācāryam tam). Due to (his) establishment in/proficiency with the identity (with them) (tādātmya-nirūḍhitas), (the Mantra-s) make (him) Free (svatantrī-kurvate). Although (api) (the Mantra-s are) instruments (karaṇāni), they become agents (yānti... kartṛtām)||2-3||
आधारशक्तौ ह्रीं पृथ्वीप्रभृतौ तु चतुष्टये।
क्ष्लां क्ष्वीं वं क्षमिति प्राहुः क्रमाद्वर्णचतुष्टयम्॥४॥
हं नाले यं तथा रं लं वं धर्मादिचतुष्टये।
ऋं ॠं ऌं ॡं चतुष्के च विपरीतक्रमाद्भवेत्॥५॥
ॐ औं हस्त्रयमित्येतद्विद्यामायाकलात्रये।
अनुस्वारविसर्गौ च विद्येशेश्वरतत्त्वयोः॥६॥
कादिभान्ताः केसरेषु प्राणोऽष्टस्वरसंयुतः।
सबिन्दुको दलेष्वष्टस्वथ स्वं नाम दीपितम्॥७॥
शक्तीनां नवकस्य स्याच्छषसा मण्डलत्रये।
सबिन्दुकाः क्ष्मं प्रेते ज्रं शूलशृङ्गेषु कल्पयेत्॥८॥
पृथगासनपूजायां क्रमान्मन्त्रा इमे स्मृताः।
सङ्क्षेपपूजने तु प्रागाद्यमन्त्यं च बीजकम्॥९॥
आदायाधारशक्त्यादिशूलशृङ्गान्तमर्चयेत्।
अग्निमारुतपृथ्व्यम्बुसषष्ठस्वरबिन्दुकम्॥१०॥
रतिशेखरमन्त्रोऽस्य वक्त्राङ्गं ह्रस्वदीर्घकैः।
अग्निप्राणाग्निसंहारकालेन्द्राम्बुसमीरणाः॥११॥
सषष्ठस्वरबिन्द्वर्धचन्द्राद्याः स्युर्नवात्मनः।
बिन्दुनादादिका व्याप्तिः श्रीमत्त्रैशिरसे मते॥१२॥
क्षेपाक्रान्तिचिदुद्बोधदीपनस्थापनान्यथ।
तत्संवित्तिस्तदापत्तिरिति सञ्ज्ञाभिशब्दिता॥१३॥
एतावती महाव्याप्तिर्मूर्तित्वेनात्र कीर्तिता।
परिणामस्तल्लयश्च नमस्कारः स उच्यते॥१४॥
एष त्र्यर्णोज्झितोऽधस्ताद्दीर्घैः षड्भिः स्वरैर्युतः।
षडङ्गानि हृदादीनि वक्त्राण्यस्य च कल्पयेत्॥१५॥
क्षयरवलबीजैस्तु दीप्तैर्बिन्दुविभूषितैः।
झकारसंहृतिप्राणाः सषष्ठस्वरबिन्दुकाः॥१६॥
एष भैरवसद्भावश्चन्द्रार्धादिविभूषितः।
मातृकामालिनीमन्त्रौ प्रागेव समुदाहृतौ॥१७॥
ओङ्कारोऽथ चतुर्थ्यन्ता सञ्ज्ञा नतिरिति क्रमात्।
गणेशादिषु मन्त्रः स्याद्बीजं येषु न चोदितम्॥१८॥
नामाद्यक्षरमाकारबिन्दुचन्द्रादिदीपितम्।
सर्वेषामेव बीजानां तच्चतुर्दशषष्ठयुक्॥१९॥
आमन्त्रितान्यघोर्यादित्रितयस्य क्रमोदितैः।
बीजैर्विसर्गिणी माया हुं हकारो विसर्गवान्॥२०॥
पुनर्देवीत्रयस्यापि क्रमादामन्त्रणत्रयम्।
द्वितीयस्मिन्पदेऽकार एकारस्येह च स्मृतः॥२१॥
ततः शक्तिद्वयामन्त्रो लुप्तं तत्रान्त्यमक्षरम्।
हेऽग्निवर्णावुभौ पञ्चस्वरयुक्तौ परौ पृथक्॥२२॥
अकारयुक्तावस्त्रं हुं ह विसर्गी पुनः शरः।
तारेण सह वस्वग्निवर्णार्धार्णद्वयाधिका॥२३॥
एषा परापरादेव्या विद्या श्रीत्रिकशासने।
पञ्चषट्पञ्चवेदाक्षिवह्निनेत्राक्षरं पदम्॥२४॥
अघोर्यादौ सप्तके स्यात्पिबन्याः परिशिष्टकम्।
प्रत्येकवर्णगोऽप्युक्तः सिद्धयोगीश्वरीमते॥२५॥
देवताचक्रविन्यासः स बहुत्वान्न लिप्यते।
माया विसर्गिणी हूं फट् चेति मन्त्रोऽपरात्मकः॥२६॥
परायास्तूक्तसद्व्याप्तिर्जीवः सहचतुर्दशः।
सानेकभेदा त्रिशिरःशास्त्रे प्रोक्ता महेशिना॥२७॥
स्वरूपतोऽविभिन्नापि रचनानेकसङ्कुला।
जीवः प्राणस्थ एवात्र प्राणो वा जीवसंस्थितः॥२८॥
आधाराधेयभावेनाविनाभावयोगतः।
हंसं चामृतमध्यस्थं कालरुद्रविभेदितम्॥२९॥
भुवनेशशिरोयुक्तमनङ्गद्वययोजितम्।
दीप्ताद्दीप्ततरं ज्ञेयं षट्चक्रक्रमयोजितम्॥३०॥
प्राणं दण्डासनस्थं तु गुह्यशक्तीच्छया युतम्।
परेयं वाचिकोद्दिष्टा महाज्ञानस्वरूपतः॥३१॥
स्फुटं भैरवहृज्ज्ञानमिदं त्वेकाक्षरं परम्।
अमृतं केवलं खस्थं यद्वा सावित्रिकायुतम्॥३२॥
शून्यद्वयसमोपेतं पराया हृदयं परम्।
युग्मयागे प्रसिद्धं तु कर्तव्यं तत्त्ववेदिभिः॥३३॥
अन्येऽप्येकाक्षरा ये त्वेकवीरविधानतः।
गुप्ता गुप्ततरास्ते त्वङ्गाभिजनवर्जिताः॥३४॥
यष्टव्याः साधकेन्द्रैस्तु कुलस्थाः सिद्धिदायकाः।
कुलक्रमविधानेन सूक्ष्मविज्ञानयोगतः॥३५॥
अनुष्ठेयाः सदा देवि स्त्रिया वा पुरुषेण वा।
सकारो दीर्घषट्केन युक्तोऽङ्गान्याननानि तु॥३६॥
स्यात्स एव परं ह्रस्वपञ्चस्वरखसंयुतः।
ओङ्कारैः पञ्चभिर्मन्त्रो विद्याङ्गहृदयं भवेत्॥३७॥
प्रणवश्चामृते तेजो मालिनि स्वाहया सह।
एकादशाक्षरं ब्रह्मशिरस्तन्मालिनीमते॥३८॥
वेदवेदनि हूं फट्च प्रणवादियुता शिखा।
वज्रिणे वज्रधराय स्वाहेत्योङ्कारपूर्वकम्॥३९॥
एकादशाक्षरं वर्म पुरुष्टुतमिति स्मृतम्।
तारो द्विजिह्वः खशरस्वरयुग्जीव एव च॥४०॥
नेत्रमेतत्प्रकाशात्म सर्वसाधारणं स्मृतम्।
तारः श्लीं पशु हूं फट्च तदस्त्रं रसवर्णकम्॥४१॥
लरटक्षवयैर्दीर्घैः समयुक्तैः सबिन्दुकैः।
इन्द्रादयस्तदस्त्राणि ह्रस्वैर्विष्णुप्रजापती॥४२॥
स्मृतौ तुर्यद्वितीयाभ्यां ह्रस्वाभ्यां पद्मचक्रके।
नमः स्वाहा तथा वौषट् हुं वषट् फट् च जातयः॥४३॥
अङ्गेषु क्रमशः षट्सु कर्मस्वथ तदात्मिकाः।
जपे होमे तथाप्याये समुच्चाटेऽथ शान्तिके॥४४॥
अभिचारे च मन्त्राणां नमस्कारादिजातयः।
अक्षिषण्मुनिवर्गेभ्यो द्वितीयाः सह बिन्दुना॥४५॥
योन्यर्णेन च मातॄणां सद्भावः कालकर्षिणी।
आद्योज्झितो वाप्यन्तेन वर्जितो वाथ सम्मतः॥४६॥
जीवः प्राणपुटान्तःस्थः कालानलसमद्युतिः।
अतिदीप्तस्तु वामाङ्घ्रिर्भूषितो मूर्ध्नि बिन्दुना॥४७॥
दक्षजानुगतश्चायं सर्वमातृगणार्चितः।
अनेन प्राणिताः सर्वे ददते वाञ्छितं फलम्॥४८॥
सद्भावः परमो ह्येष मातॄणां भैरवस्य च।
तस्मादेनं जपेन्मन्त्री य इच्छेत्सिद्धिमुत्तमाम्॥४९॥
रुद्रशक्तिसमावेशो नित्यमत्र प्रतिष्ठितः।
यस्मादेषा परा शक्तिर्भेदेनान्येन कीर्तिता॥५०॥
यावत्यः सिद्धयस्तन्त्रे ताः सर्वाः कुरुते त्वियम्।
अङ्गवक्त्राणि चाप्यस्याः प्राग्वत्स्वरनियोगतः॥५१॥
दण्डो जीवस्त्रिशूलं च दक्षाङ्गुल्यपरस्तनौ।
नाभिकण्ठौ मरुद्रुद्रौ विसर्गः सत्रिशूलकः॥५२॥
सर्वयोगिनिचक्राणामधिपोऽयमुदाहृतः।
अस्याप्युच्चारणादेव संवित्तिः स्यात्परोदिता॥५३॥
महाचण्डेति तु योगेश्वऋ इत्यष्टवर्णकम्।
नवार्णेयं गुप्ततरा सद्भावः कालकर्षिणी॥५४॥
श्रीडामरे महायागे परात्परतरोदिता।
सुधाच्छेदकषण्ठाद्यैर्बीजं छेदकमस्वरम्॥५५॥
अध्यर्धार्णा कालरात्रिः क्षुरिका मालिनीमते।
शतावर्तनया ह्यस्या जायते मूर्ध्नि वेदना॥५६॥
एवं प्रत्ययमालोच्य मृत्युजिद्ध्यानमाश्रयेत्।
नैनां समुच्चरेद्देवि य इच्छेद्दीर्घजीवितम्॥५७॥
द्विर्दण्डाग्नी शूलनभःप्राणाश्छेत्त्रनलौ तथा।
कूटाग्नी सविसर्गाश्च पञ्चाप्येतेऽथ पञ्चसु॥५८॥
व्योमस्विति शिवेनोक्तं तन्त्रसद्भावशासने।
छेदिनी क्षुरिकेयं स्याद्यया योजयते परे॥५९॥
बिन्द्विन्द्वनलकूटाग्निमरुत्षष्ठस्वरैर्युतम्।
आपादतलमूर्धान्तं स्मरेदस्त्रमिदं ज्वलत्॥६०॥
कुञ्चनं चाङ्गुलीनां तु कर्तव्यं चोदनं ततः।
जान्वादिपरचक्रान्तं चक्राच्चक्रं तु कुञ्चयेत्॥६१॥
कथितं सरहस्यं तु सद्योनिर्वाणदं परम्।
अथोच्यते ब्रह्मविद्या सद्यःप्रत्ययदायिनी॥६२॥
शिवः श्रीभूतिराजो यामस्मभ्यं प्रत्यपादयत्।
सर्वेषामेव भूतानां मरणे समुपस्थिते॥६३॥
यया पठितयोत्क्रम्य जीवो याति निरञ्जनम्।
या ज्ञानिनोऽपि सम्पूर्णकृत्यस्यापि श्रुता सती॥६४॥
प्राणादिच्छेदजां मृत्युव्यथां सद्यो व्यपोहति।
यामाकर्ण्य महामोहविवशोऽपि क्रमाद्गतः॥६५॥
प्रबोधं वक्तृसाम्मुख्यमभ्येति रभसात्स्वयम्।
परमपदात्त्वमिहागाः सनातनस्त्वं जहीहि देहान्तम्॥६६॥
पादाङ्गुष्ठादि विभो निबन्धनं बन्धनं ह्युग्रम्।
आर्यावाक्यमिदं पूर्वं भुवनाख्यैः पदैर्भवेत्॥६७॥
गुल्फान्ते जानुगतं जत्रुस्थं बन्धनं तथा मेढ्रे।
जहिहि पुरमग्र्यमध्यं हृत्पद्मात्त्वं समुत्तिष्ठ॥६८॥
एतावद्भिः पदैरेतदार्यावाक्यं द्वितीयकम्।
हंस हयग्रीव विभो सदाशिवस्त्वं परोऽसि जीवाख्यः॥६९॥
रविसोमवह्निसङ्घट्टबिन्दुदेहो हहह समुत्क्राम।
तृतीयमार्यावाक्यं प्राक्सङ्ख्यैरेकाधिकैः पदैः॥७०॥
हंसमहामन्त्रमयः सनातनस्त्वं शुभाशुभापेक्षी।
मण्डलमध्यनिविष्टः शक्तिमहासेतुकारणमहार्थः॥७१॥
कमलोभयविनिविष्टः प्रबोधमायाहि देवतादेह।
आर्यावाक्यमिदं सार्धं रुद्रसङ्ख्यपदेरितम्॥७२॥
निःश्वासे त्वपशब्दस्य स्थानेऽस्त्युप इति ध्वनिः।
अज्ञानात्त्वं बद्धः प्रबोधितोत्तिष्ठ देवादे॥७३॥
एतत्पञ्चममार्यार्धवाक्यं स्यात्सप्तभिः पदैः।
व्रज तालुमाह्वयान्तं ह्यौडम्बरघट्टितं महाद्वारम्॥७४॥
प्राप्य प्रयाहि हंहो हंहो वा वामदेवपदम्।
आर्य्यावाक्यमिदं षष्ठं स्याच्चतुर्दशभिः पदैः॥७५॥
ग्रन्थीश्वर परमात्मन्शान्त महातालुरन्ध्रमासाद्य।
उत्क्रम हे देहेश्वर निरञ्जनं शिवपदं प्रयाह्याशु॥७६॥
आर्यावाक्यं सप्तमं स्यात्तच्चतुर्दशभिः पदैः।
प्रभञ्जनस्त्वमित्येवं पाठो निःश्वासशासने॥७७॥
आक्रम्य मध्यमार्गं प्राणापानौ समाहृत्य।
धर्माधर्मौ त्यक्त्वा नारायण याहि शान्तान्तम्॥७८॥
आर्यावाक्यमिदं प्रोक्तमष्टमं नवभिः पदैः।
हे ब्रह्मन्हे विष्णो हे रुद्र शिवोऽसि वासुदेवस्त्वम्॥७९॥
अग्नीषोमसनातनमृत्पिण्डं जहिहि हे महाकाश।
एतद्भुवनसङ्ख्यातैरार्य्यावाक्यं प्रकीर्तितम्॥८०॥
सनात्म त्रिपिण्डमिति महाकोशमिति स्थितम्।
पदत्रयं तु निःश्वासमुकुटोत्तरकादिषु॥८१॥
अङ्गुष्ठमात्रममलमावरणं जहिहि हे महासूक्ष्म।
आर्य्यावाक्यमिदं षड्भिः पदैर्दशममुच्यते॥८२॥
अलं द्विरिति सूक्ष्मं चेत्येवं श्रीमुकुटोत्तरे।
पुरुषस्त्वं प्रकृतिमयैर्बद्धोऽहङ्कारतन्तुना बन्धैः॥८३॥
अभवाभव नित्योदित परमात्मंस्त्यज सरागमध्वानम्।
एतत्त्रयोदशपदं स्यादार्यावाक्यमुत्तमम्॥८४॥
ह्रींहूम्मन्त्रशरीरमविलम्बमाशु त्वमेहि देहान्तम्।
आर्यार्धवाक्यमेतत्स्याद्द्वादशं षट्पदं परम्॥८५॥
तदिदं गुणभूतमयं त्यज स्व षाट्कोशिकं पिण्डम्।
स्यात्त्रयोदशमार्यार्धं पदैः सप्तभिरीदृशम्॥८६॥
मा देहं भूतमयं प्रगृह्यतां शाश्वतं महादेहम्।
आर्यार्धवाक्यं तावद्भिः पदैरेतच्चतुर्दशम्॥८७॥
मण्डलममलमनन्तं त्रिधा स्थितं गच्छ भित्त्वैतत्।
आर्यार्धवाक्यमष्टाभिः पदैः पञ्चदशं त्विदम्॥८८॥
सकलेयं ब्रह्मविद्या स्यात्पञ्चदशभिः स्फुटैः।
वाक्यैः पञ्चाक्षरैस्त्वस्या निष्कला परिकीर्त्यते॥८९॥
प्रतिवाक्यं ययाद्यन्तयोजिता परिपठ्यते।
तारो माया वेदकलो मातृतारो नवात्मकः॥९०॥
इति पञ्चाक्षराणि स्युः प्रोक्तव्याप्त्यनुसारतः।
बिन्दुप्राणामृतजलं मरुत्षष्ठस्वरान्वितम्॥९१॥
एतेन शक्त्युच्चारस्थबीजेनालभ्यते पशुः।
कृतदीक्षाविधिः पूर्वं ब्रह्मघ्नोऽपि विशुद्ध्यति॥९२॥
लघुत्वेन तुलाशुद्धिः सद्यःप्रत्ययकारिणी।
तारः शमरयैः पिण्डो नतिश्च चतुरर्णकम्॥९३॥
शाकिनीस्तोभनं मर्म हृदयं जीवितं त्विदम्।
षष्ठप्राणत्रिकूटोर्ध्वबाहुशूलाख्यबिन्दुभिः॥९४॥
अनच्कनासाधोवक्त्रचन्द्रखण्डैश्च मण्डितम्।
हृदयं भैरवाख्यं तु सर्वसंहारकारकम्॥९५॥
Ādhāraśaktau hrīṁ pṛthvīprabhṛtau tu catuṣṭaye|
Kṣlāṁ kṣvīṁ vaṁ kṣamiti prāhuḥ kramādvarṇacatuṣṭayam||4||
Haṁ nāle yaṁ tathā raṁ laṁ vaṁ dharmādicatuṣṭaye|
Ṛṁ ṝṁ ḷṁ ḹṁ catuṣke ca viparītakramādbhavet||5||
Oṁ auṁ hastrayamityetadvidyāmāyākalātraye|
Anusvāravisargau ca vidyeśeśvaratattvayoḥ||6||
Kādibhāntāḥ kesareṣu prāṇo'ṣṭasvarasaṁyutaḥ|
Sabinduko daleṣvaṣṭasvatha svaṁ nāma dīpitam||7||
Śaktīnāṁ navakasya syācchaṣasā maṇḍalatraye|
Sabindukāḥ kṣmaṁ prete jraṁ śūlaśṛṅgeṣu kalpayet||8||
Pṛthagāsanapūjāyāṁ kramānmantrā ime smṛtāḥ|
Saṅkṣepapūjane tu prāgādyamantyaṁ ca bījakam||9||
Ādāyādhāraśaktyādiśūlaśṛṅgāntamarcayet|
Agnimārutapṛthvyambusaṣaṣṭhasvarabindukam||10||
Ratiśekharamantro'sya vaktrāṅgaṁ hrasvadīrghakaiḥ|
Agniprāṇāgnisaṁhārakālendrāmbusamīraṇāḥ||11||
Saṣaṣṭhasvarabindvardhacandrādyāḥ syurnavātmanaḥ|
Bindunādādikā vyāptiḥ śrīmattraiśirase mate||12||
Kṣepākrānticidudbodhadīpanasthāpanānyatha|
Tatsaṁvittistadāpattiriti sañjñābhiśabditā||13||
Etāvatī mahāvyāptirmūrtitvenātra kīrtitā|
Pariṇāmastallayaśca namaskāraḥ sa ucyate||14||
Eṣa tryarṇojjhito'dhastāddīrghaiḥ ṣaḍbhiḥ svarairyutaḥ|
Ṣaḍaṅgāni hṛdādīni vaktrāṇyasya ca kalpayet||15||
Kṣayaravalabījaistu dīptairbinduvibhūṣitaiḥ|
Jhakārasaṁhṛtiprāṇāḥ saṣaṣṭhasvarabindukāḥ||16||
Eṣa bhairavasadbhāvaścandrārdhādivibhūṣitaḥ|
Mātṛkāmālinīmantrau prāgeva samudāhṛtau||17||
Oṅkāro'tha caturthyantā sañjñā natiriti kramāt|
Gaṇeśādiṣu mantraḥ syādbījaṁ yeṣu na coditam||18||
Nāmādyakṣaramākārabinducandrādidīpitam|
Sarveṣāmeva bījānāṁ taccaturdaśaṣaṣṭhayuk||19||
Āmantritānyaghoryāditritayasya kramoditaiḥ|
Bījairvisargiṇī māyā huṁ hakāro visargavān||20||
Punardevītrayasyāpi kramādāmantraṇatrayam|
Dvitīyasminpade'kāra ekārasyeha ca smṛtaḥ||21||
Tataḥ śaktidvayāmantro luptaṁ tatrāntyamakṣaram|
He'gnivarṇāvubhau pañcasvarayuktau parau pṛthak||22||
Akārayuktāvastraṁ huṁ ha visargī punaḥ śaraḥ|
Tāreṇa saha vasvagnivarṇārdhārṇadvayādhikā||23||
Eṣā parāparādevyā vidyā śrītrikaśāsane|
Pañcaṣaṭpañcavedākṣivahninetrākṣaraṁ padam||24||
Aghoryādau saptake syātpibanyāḥ pariśiṣṭakam|
Pratyekavarṇago'pyuktaḥ siddhayogīśvarīmate||25||
Devatācakravinyāsaḥ sa bahutvānna lipyate|
Māyā visargiṇī hūṁ phaṭ ceti mantro'parātmakaḥ||26||
Parāyāstūktasadvyāptirjīvaḥ sahacaturdaśaḥ|
Sānekabhedā triśiraḥśāstre proktā maheśinā||27||
Svarūpato'vibhinnāpi racanānekasaṅkulā|
Jīvaḥ prāṇastha evātra prāṇo vā jīvasaṁsthitaḥ||28||
Ādhārādheyabhāvenāvinābhāvayogataḥ|
Haṁsaṁ cāmṛtamadhyasthaṁ kālarudravibheditam||29||
Bhuvaneśaśiroyuktamanaṅgadvayayojitam|
Dīptāddīptataraṁ jñeyaṁ ṣaṭcakrakramayojitam||30||
Prāṇaṁ daṇḍāsanasthaṁ tu guhyaśaktīcchayā yutam|
Pareyaṁ vācikoddiṣṭā mahājñānasvarūpataḥ||31||
Sphuṭaṁ bhairavahṛjjñānamidaṁ tvekākṣaraṁ param|
Amṛtaṁ kevalaṁ khasthaṁ yadvā sāvitrikāyutam||32||
Śūnyadvayasamopetaṁ parāyā hṛdayaṁ param|
Yugmayāge prasiddhaṁ tu kartavyaṁ tattvavedibhiḥ||33||
Anye'pyekākṣarā ye tvekavīravidhānataḥ|
Guptā guptatarāste tvaṅgābhijanavarjitāḥ||34||
Yaṣṭavyāḥ sādhakendraistu kulasthāḥ siddhidāyakāḥ|
Kulakramavidhānena sūkṣmavijñānayogataḥ||35||
Anuṣṭheyāḥ sadā devi striyā vā puruṣeṇa vā|
Sakāro dīrghaṣaṭkena yukto'ṅgānyānanāni tu||36||
Syātsa eva paraṁ hrasvapañcasvarakhasaṁyutaḥ|
Oṅkāraiḥ pañcabhirmantro vidyāṅgahṛdayaṁ bhavet||37||
Praṇavaścāmṛte tejo mālini svāhayā saha|
Ekādaśākṣaraṁ brahmaśirastanmālinīmate||38||
Vedavedani hūṁ phaṭca praṇavādiyutā śikhā|
Vajriṇe vajradharāya svāhetyoṅkārapūrvakam||39||
Ekādaśākṣaraṁ varma puruṣṭutamiti smṛtam|
Tāro dvijihvaḥ khaśarasvarayugjīva eva ca||40||
Netrametatprakāśātma sarvasādhāraṇaṁ smṛtam|
Tāraḥ ślīṁ paśu hūṁ phaṭca tadastraṁ rasavarṇakam||41||
Laraṭakṣavayairdīrghaiḥ samayuktaiḥ sabindukaiḥ|
Indrādayastadastrāṇi hrasvairviṣṇuprajāpatī||42||
Smṛtau turyadvitīyābhyāṁ hrasvābhyāṁ padmacakrake|
Namaḥ svāhā tathā vauṣaṭ huṁ vaṣaṭ phaṭ ca jātayaḥ||43||
Aṅgeṣu kramaśaḥ ṣaṭsu karmasvatha tadātmikāḥ|
Jape home tathāpyāye samuccāṭe'tha śāntike||44||
Abhicāre ca mantrāṇāṁ namaskārādijātayaḥ|
Akṣiṣaṇmunivargebhyo dvitīyāḥ saha bindunā||45||
Yonyarṇena ca mātṝṇāṁ sadbhāvaḥ kālakarṣiṇī|
Ādyojjhito vāpyantena varjito vātha sammataḥ||46||
Jīvaḥ prāṇapuṭāntaḥsthaḥ kālānalasamadyutiḥ|
Atidīptastu vāmāṅghrirbhūṣito mūrdhni bindunā||47||
Dakṣajānugataścāyaṁ sarvamātṛgaṇārcitaḥ|
Anena prāṇitāḥ sarve dadate vāñchitaṁ phalam||48||
Sadbhāvaḥ paramo hyeṣa mātṝṇāṁ bhairavasya ca|
Tasmādenaṁ japenmantrī ya icchetsiddhimuttamām||49||
Rudraśaktisamāveśo nityamatra pratiṣṭhitaḥ|
Yasmādeṣā parā śaktirbhedenānyena kīrtitā||50||
Yāvatyaḥ siddhayastantre tāḥ sarvāḥ kurute tviyam|
Aṅgavaktrāṇi cāpyasyāḥ prāgvatsvaraniyogataḥ||51||
Daṇḍo jīvastriśūlaṁ ca dakṣāṅgulyaparastanau|
Nābhikaṇṭhau marudrudrau visargaḥ satriśūlakaḥ||52||
Sarvayoginicakrāṇāmadhipo'yamudāhṛtaḥ|
Asyāpyuccāraṇādeva saṁvittiḥ syātparoditā||53||
Mahācaṇḍeti tu yogeśvaṛ ityaṣṭavarṇakam|
Navārṇeyaṁ guptatarā sadbhāvaḥ kālakarṣiṇī||54||
Śrīḍāmare mahāyāge parātparataroditā|
Sudhācchedakaṣaṇṭhādyairbījaṁ chedakamasvaram||55||
Adhyardhārṇā kālarātriḥ kṣurikā mālinīmate|
Śatāvartanayā hyasyā jāyate mūrdhni vedanā||56||
Evaṁ pratyayamālocya mṛtyujiddhyānamāśrayet|
Naināṁ samuccareddevi ya iccheddīrghajīvitam||57||
Dvirdaṇḍāgnī śūlanabhaḥprāṇāśchettranalau tathā|
Kūṭāgnī savisargāśca pañcāpyete'tha pañcasu||58||
Vyomasviti śivenoktaṁ tantrasadbhāvaśāsane|
Chedinī kṣurikeyaṁ syādyayā yojayate pare||59||
Bindvindvanalakūṭāgnimarutṣaṣṭhasvarairyutam|
Āpādatalamūrdhāntaṁ smaredastramidaṁ jvalat||60||
Kuñcanaṁ cāṅgulīnāṁ tu kartavyaṁ codanaṁ tataḥ|
Jānvādiparacakrāntaṁ cakrāccakraṁ tu kuñcayet||61||
Kathitaṁ sarahasyaṁ tu sadyonirvāṇadaṁ param|
Athocyate brahmavidyā sadyaḥpratyayadāyinī||62||
Śivaḥ śrībhūtirājo yāmasmabhyaṁ pratyapādayat|
Sarveṣāmeva bhūtānāṁ maraṇe samupasthite||63||
Yayā paṭhitayotkramya jīvo yāti nirañjanam|
Yā jñānino'pi sampūrṇakṛtyasyāpi śrutā satī||64||
Prāṇādicchedajāṁ mṛtyuvyathāṁ sadyo vyapohati|
Yāmākarṇya mahāmohavivaśo'pi kramādgataḥ||65||
Prabodhaṁ vaktṛsāmmukhyamabhyeti rabhasātsvayam|
Paramapadāttvamihāgāḥ sanātanastvaṁ jahīhi dehāntam||66||
Pādāṅguṣṭhādi vibho nibandhanaṁ bandhanaṁ hyugram|
Āryāvākyamidaṁ pūrvaṁ bhuvanākhyaiḥ padairbhavet||67||
Gulphānte jānugataṁ jatrusthaṁ bandhanaṁ tathā meḍhre|
Jahihi puramagryamadhyaṁ hṛtpadmāttvaṁ samuttiṣṭha||68||
Etāvadbhiḥ padairetadāryāvākyaṁ dvitīyakam|
Haṁsa hayagrīva vibho sadāśivastvaṁ paro'si jīvākhyaḥ||69||
Ravisomavahnisaṅghaṭṭabindudeho hahaha samutkrāma|
Tṛtīyamāryāvākyaṁ prāksaṅkhyairekādhikaiḥ padaiḥ||70||
Haṁsamahāmantramayaḥ sanātanastvaṁ śubhāśubhāpekṣī|
Maṇḍalamadhyaniviṣṭaḥ śaktimahāsetukāraṇamahārthaḥ||71||
Kamalobhayaviniviṣṭaḥ prabodhamāyāhi devatādeha|
Āryāvākyamidaṁ sārdhaṁ rudrasaṅkhyapaderitam||72||
Niḥśvāse tvapaśabdasya sthāne'styupa iti dhvaniḥ|
Ajñānāttvaṁ baddhaḥ prabodhitottiṣṭha devāde||73||
Etatpañcamamāryārdhavākyaṁ syātsaptabhiḥ padaiḥ|
Vraja tālumāhvayāntaṁ hyauḍambaraghaṭṭitaṁ mahādvāram||74||
Prāpya prayāhi haṁho haṁho vā vāmadevapadam|
Āryyāvākyamidaṁ ṣaṣṭhaṁ syāccaturdaśabhiḥ padaiḥ||75||
Granthīśvara paramātmanśānta mahātālurandhramāsādya|
Utkrama he deheśvara nirañjanaṁ śivapadaṁ prayāhyāśu||76||
Āryāvākyaṁ saptamaṁ syāttaccaturdaśabhiḥ padaiḥ|
Prabhañjanastvamityevaṁ pāṭho niḥśvāsaśāsane||77||
Ākramya madhyamārgaṁ prāṇāpānau samāhṛtya|
Dharmādharmau tyaktvā nārāyaṇa yāhi śāntāntam||78||
Āryāvākyamidaṁ proktamaṣṭamaṁ navabhiḥ padaiḥ|
He brahmanhe viṣṇo he rudra śivo'si vāsudevastvam||79||
Agnīṣomasanātanamṛtpiṇḍaṁ jahihi he mahākāśa|
Etadbhuvanasaṅkhyātairāryyāvākyaṁ prakīrtitam||80||
Sanātma tripiṇḍamiti mahākośamiti sthitam|
Padatrayaṁ tu niḥśvāsamukuṭottarakādiṣu||81||
Aṅguṣṭhamātramamalamāvaraṇaṁ jahihi he mahāsūkṣma|
Āryyāvākyamidaṁ ṣaḍbhiḥ padairdaśamamucyate||82||
Alaṁ dviriti sūkṣmaṁ cetyevaṁ śrīmukuṭottare|
Puruṣastvaṁ prakṛtimayairbaddho'haṅkāratantunā bandhaiḥ||83||
Abhavābhava nityodita paramātmaṁstyaja sarāgamadhvānam|
Etattrayodaśapadaṁ syādāryāvākyamuttamam||84||
Hrīṁhūmmantraśarīramavilambamāśu tvamehi dehāntam|
Āryārdhavākyametatsyāddvādaśaṁ ṣaṭpadaṁ param||85||
Tadidaṁ guṇabhūtamayaṁ tyaja sva ṣāṭkośikaṁ piṇḍam|
Syāttrayodaśamāryārdhaṁ padaiḥ saptabhirīdṛśam||86||
Mā dehaṁ bhūtamayaṁ pragṛhyatāṁ śāśvataṁ mahādeham|
Āryārdhavākyaṁ tāvadbhiḥ padairetaccaturdaśam||87||
Maṇḍalamamalamanantaṁ tridhā sthitaṁ gaccha bhittvaitat|
Āryārdhavākyamaṣṭābhiḥ padaiḥ pañcadaśaṁ tvidam||88||
Sakaleyaṁ brahmavidyā syātpañcadaśabhiḥ sphuṭaiḥ|
Vākyaiḥ pañcākṣaraistvasyā niṣkalā parikīrtyate||89||
Prativākyaṁ yayādyantayojitā paripaṭhyate|
Tāro māyā vedakalo mātṛtāro navātmakaḥ||90||
Iti pañcākṣarāṇi syuḥ proktavyāptyanusārataḥ|
Binduprāṇāmṛtajalaṁ marutṣaṣṭhasvarānvitam||91||
Etena śaktyuccārasthabījenālabhyate paśuḥ|
Kṛtadīkṣāvidhiḥ pūrvaṁ brahmaghno'pi viśuddhyati||92||
Laghutvena tulāśuddhiḥ sadyaḥpratyayakāriṇī|
Tāraḥ śamarayaiḥ piṇḍo natiśca caturarṇakam||93||
Śākinīstobhanaṁ marma hṛdayaṁ jīvitaṁ tvidam|
Ṣaṣṭhaprāṇatrikūṭordhvabāhuśūlākhyabindubhiḥ||94||
Anackanāsādhovaktracandrakhaṇḍaiśca maṇḍitam|
Hṛdayaṁ bhairavākhyaṁ tu sarvasaṁhārakārakam||95||
Hrīṁ (hrīṁ) (is) within the power of the support (ādhāra-śaktau). They said (prāhuḥ) that (iti) the set of four letters (varṇa-catuṣṭayam) —Kṣlāṁ, Kṣvīṁ, Vaṁ, and Kṣaṁ (kṣlāṁ kṣvīṁ vaṁ kṣaṁ)— (is) in the group of four (tattva-s or categories) (catuṣṭaye) starting with the earth element --category 36-- (pṛthvī-prabhṛtau), respectively (kramāt). Haṁ (haṁ) (is) in the tube/channel (nāle). Yaṁ, Raṁ, Laṁ, and Vaṁ (yaṁ tathā raṁ laṁ vaṁ) (are) in the set of four (constituted by) Dharma, etc. (dharma-ādi-catuṣṭaye); and (ca) Ṛṁ, Ṝṁ, Ḷṁ, and Ḹṁ (ṛṁ ṝṁ ḷṁ ḹṁ) are --expecting "bhaveyuḥ"-- (bhavet) in the group of four (catuṣke), in reverse order (viparīta-kramāt). This (etad) "triad" (trayam) Oṁ, Auṁ, and Haḥ (oṁ auṁ haḥ) (is) the set of three (formed by) Vidyā, Māyā, and Kalā --or, another possible reading is "Vidyā, no Māyā and no Kalā"-- (vidyā-māyā-kalā-traye or else vidyā-amāyā-akalā-traye); and (ca) Anusvāra and Visarga --i.e. ṁ and ḥ-- (anusvāra-visargau) (are) within the two categories (called) Vidyeśa and Īśvara --i.e. categories 5 and 4-- (vidyeśa-īśvara-tattvayoḥ). From Ka to Bha (ka-ādi-bha-antāḥ) in the stamens (kesareṣu). The vital energy (prāṇaḥ) connected with the eight vowels (aṣṭa-svara-saṁyutaḥ) together with Bindu (sa-bindukaḥ) (is) in the eigth petals (daleṣu aṣṭasu). Then (atha), the name (svam nāma) of the group of nine (navakasya) powers (śaktīnām) is (syāt) inflamed --possibly "inflamed by Praṇava"-- (dīpitam). Śa, Ṣa, and Sa (śa-ṣa-sāḥ), along with Bindu (sa-bindukā), (are) in the triad of maṇḍala-s (maṇḍala-traye). Kṣmaṁ (kṣmaṁ) (is) in the Deceased One --viz. in Sadāśiva-- (prete). He should imagine (kalpayet) (that) Jraṁ (jraṁ) (is) on the prongs of the trident (śūla-śṛṅgeṣu). These (ime) are said to be (smṛtāḥ) the Mantra-s (mantrāḥ) —one by one (pṛthak) (and) in regular order (kramāt)— with reference to the worship of the Seat (āsana-pūjāyām). But (tu) in the brief worship (saṅkṣepa-pūjane), previously (prāk) having taken (ādāya) the first (ādyam) and (ca) the last (antyam) Bījamantra --i.e. seed Mantra-- (bījakam), he should worship (arcayet) starting with the power of the support and ending in the prongs of the trident (ādhāra-śakti-ādi-śūla-śṛṅga-antam). The Mantra of Ratiśekhara --Ratiśekhara is the Bhairava lying down under the goddess Parāparā-- (ratiśekhara-mantraḥ) (is constituted by) fire, air, earth, water, the sixth vowel, and Bindu (agni-māruta-pṛthvī-ambusa-ṣaṣṭha-svara-bindukam). His (asya) face and body/limbs (vaktra-aṅgam) (are formed) with the short and long vowels (hrasva-dīrghakaiḥ). Fire, vital energy, fire, withdrawal, Time, Indra, water, air (agni-prāṇa-agni-saṁhāra-kāla-indra-ambu-samīraṇāḥ), along with the sixth vowel, Bindu, the half-moon, etc. (sa-ṣaṣṭha-svara-bindu-ardha-candra-ādyāḥ) are (syuḥ) (the Mantra) of Navātmā --Navātmā is the Bhairava lying down under the goddess Aparā--(navātmanaḥ).
In the venerable Traiśiramata (śrīmat-traiśirase mate), the Pervasion (vyāptiḥ) relating to Bindu, Nāda, etc. (bindu-nāda-ādikā) is called with (these) names (sañjñā-abhiśabditā): "(1) Projection, (2) Entering/rising, (3) Awakening of Consciousness, (4) Inflaming, (5) Establishing (kṣepa-ākrānti-cit-udbodha-dīpana-sthāpanāni), and (atha) (6) Its Consciousness (tad-saṁvittiḥ), (and) (7) Getting that (tad-āpattiḥ iti)". Such (etāvatī) Great Pervasion (mahā-vyāptiḥ) (is) here (atra) celebrated (kīrtitā) as the Form (mūrtitvena).
Salutation (namaskāraḥ saḥ) is said to be (ucyate) the transformation (pariṇāmaḥ) and (ca) dissolution in that (tad-layaḥ). This --the Mantra of Navātmā-- (eṣaḥ) which is devoid of three letters (tri-arṇa-ujjhitaḥ) previously (adhastāt), is furnished with (yutaḥ) six long vowels (dīrghaiḥ ṣaḍbhiḥ svaraiḥ). He should imagine (kalpayet) His (asya) six limbs (ṣaṭ-aṅgāni) —the Heart, etc. (hṛd-ādīni) and (ca) His (asya) faces (vaktrāṇi) with the inflamed seeds Kṣa, Ya, Ra, Va and La adorned with Bindu (kṣa-ya-ra-va-la-bījaiḥ tu dīptaiḥ bindu-vibhūṣitaiḥ) --this is the literal translation, if this makes any sense; next we can have different interpretations--. The letter Jha, the withdrawal and the vital energy (jha-kāra-saṁhṛti-prāṇāḥ), together with the sixth vowel and Bindu (sa-ṣaṣṭha-svara-bindukāḥ). This (eṣaḥ) (is the Mantra of) Bhairavasadbhāva (bhairavasadbhāvaḥ), adorned with the Half-Moon, etc. (candra-ardha-ādi-vibhūṣitaḥ). The Mantra-s of Mātṛkā and Mālinī (mātṛkā-mālinī-mantrau) have been mentioned (samudāhṛtau) previously (prāk eva). Now (atha), the Mantra (mantraḥ) with reference to Gaṇeśa, etc. (gaṇeśa-ādiṣu) is (formed) (syāt) in this order (kramāt): "The word Oṁ (oṁ-kāraḥ) and (atha) the name (sañjñā) declined in Dative case (caturthī-antā), (plus) a bow --viz. the word "namaḥ"-- (natiḥ iti)". The seed (bījam) regarding those (deities) (yeṣu) is not mentioned (in Mālinīvijayottaratantra) (na ca uditam). (It is constituted by) the initial syllable of the names (of such deities) (nāma-ādi-akṣaram), inflamed by the letter Ā, Bindu, Half-Moon, etc. (ā-kāra-bindu-candra-ādi-dīpitam). Thus (tad), (there is) a couple or pair of all the seeds with regard to the fourteenth and the sixth vowels (sarveṣām eva bījānām... caturdaśa-ṣaṣṭha-yuk). This (eṣā) (is) the Vidyā --i.e. Mantra of a Goddess, in this context-- (vidyā) of the Goddess Parāparā (parāparā-devyāḥ) (such as described) in the venerable Trikaśāsana (śrī-trika-śāsane): (This Vidyā consists) of the triad of Aghorī, etc. (declined) in Vocative case (āmantrita-anyaghorī-ādi-tritayasya), with the seeds pronounced in succession (krama-uditaiḥ... bījaiḥ). (The three seeds are, the seed of) Māyā (māyā) accompanied by a Visarga --viz. by ḥ-- (visargiṇī), Huṁ (huṁ), (and) the letter Ha (ha-kāraḥ) with a Visarga (visargavān). Again (punar), the triad of Vocatives (āmantraṇa-trayam) of the triad of Goddesses (devī-trayasya api), respectively (kramāt), (but) in the second word (dvitīyasmin pade), the letter A (a-kāraḥ) is mentioned (smṛtaḥ) here (iha) instead of E (e-kārasya). After that (tatas), the invocation of the group of two powers --expecting "śaktidvayāmantraṇam"-- (śakti-dvaya-āmantraḥ). There (tatra), the last (antyam) syllable (akṣaram) is dropped (luptam). (Next,) "He" (he). (After the expression "He",) both letters of fire (agni-varṇau ubhau) associated with the fifth vowel --expecting "pañcamasvarayuktau"-- (pañca-svara-yuktau). The following two (letters) (parau) (appear) separately (pṛthak) (and) associated with the letter A (a-kāra-yuktau). (Then,) the weapon --i.e. Phaṭ-- (astram), Huṁ (huṁ), Ha with Visarga (ha visargī), (and) again (punar) the arrow --viz. Phaṭ-- (śaraḥ). Together with the Savior --i.e. together with Oṁ-- (tāreṇa saha), (the Vidyā of Parāparā is made out of) thirty-eight --Vasu stands for eight, and Agni for three-- letters plus two half-letters (vasu-agni-varṇa-ardha-arṇa-dvaya-adhikā). The expression(s) (padam) with reference to the group of seven, (without Pibanī), starting with Aghorī (aghorī-ādau saptake), (consist of) five, six, five, four, two, three, (and) two syllables (pañca-ṣaṭ-pañca-veda-akṣi-vahni-netra-akṣaram). The remaining one, (consisting of eleven syllables,) (pariśiṣṭakam) belongs to Pibanī (syāt pivanyāḥ). The nyāsa of the group of deities (devatā-cakra-vinyāsaḥ) related to each of the letters (in the Mantra of Parāparā) (pratyeka-varṇa-gaḥ) is also mentioned (api uktaḥ) in the Siddhayogīśvarīmata (siddhayogīśvarīmate). It --i.e. this nyāsa-- (saḥ), since it is huge (bahutvāt), is not taught (here) --"na lipyate" literally means "is not smeared, stuck, adhered, etc.", I would have expected to see "na likhyate", "is not written"; maybe the text has a typo-- (na lipyate). The Mantra (mantraḥ) whose nature is Aparā (aparā-ātmakaḥ) (consists of "The syllable of) Māyā (māyā) furnished with Visarga --viz. ḥ-- (visargiṇī), Hūṁ (hūṁ) and (ca) Phaṭ (phaṭ... iti)". But (tu) the pervasion of the aforesaid Being (ukta-sat-vyāptiḥ) of Parā (parāyāḥ) (is) the living being --i.e. the letter S-- (jīvaḥ), along with the fourteenth (vowel) --viz. Au, expecting "saha caturdaśena"-- (saha-caturdaśaḥ), (plus Visarga). (This pervasion) has been proclaimed (proktā) by the Great Lord (mahā-īśinā), with many varieties (sa-aneka-bhedā), in the Triśirastantra (triśiraḥśāstre). Although (api) by nature undivided (svarūpatas avibhinnā), it is possessed of many arrangements (racanā-aneka-saṅkulā).
"The living being --S-- (jīvaḥ) is here in the vital energy --H-- (prāṇa-sthaḥ eva atra), or (vā) the vital energy (prāṇaḥ) resides in the living being (jīva-saṁsthitaḥ)."
"(This happens) due to the inseparable connection (avinābhāva-yogatas) in the form of the support and that which is supported (ādhāra-ādheya-bhāvena). The swan --i.e. H, expecting "haṁsaḥ"-- (haṁsam ca) residing in the middle of the Nectars (amṛta-madhya-stham), divided/broken by Kālarudra --Ū-- (kālarudra-vibheditam), associated with the head of the lord of the worlds --viz. AU-- (bhuvana-īśa-śiras-yuktam), furnished with the two Anaṅga-s --viz. Visarga-- (anaṅga-dvaya-yojitam), successively applied to the six cakra-s or wheels (ṣaṭ-cakra-krama-yojitam), is to be known (jñeyam) to be (a Mantra) which is more inflamed (dīptataram) than the (most) inflamed one (dīptāt). The vital energy (prāṇam) residing in the staff as its seat (daṇḍa-āsana-stham tu), is endowed with the secret Power and the Will (guhya-śakti-icchayā). This (iyam) Parā (parā) is described to be a denoting (Power) (vācikā-uddiṣṭā), because (Her) essential nature is Great Knowledge (mahā-jñāna-svarūpatas). This (idam tu) following (param) single syllable (eka-akṣaram) (is) the evident (sphuṭam) Knowledge of Bhairava's Heart (bhairava-hṛd-jñānam), (which is) Nectar (amṛtam) only (kevalam) dwelling in the ether (kha-stham). Or else (yad vā), (this following single syllable) is furnished with Sāvitrikā (sāvitrikā-yutam), (and) endowed with a group of two voids (śūnya-dvaya-samopetam). (It is) the Supreme (param) Heart (hṛdayam) of Parā (parāyāḥ). (This monosyllabic Mantra,) which is well-known (prasiddham), is to be used --lit. is to be performed-- (kartavyam) during the sacrifice of the Pair (yugma-yāge) on the part of those who know the (Supreme) Principle (tattva-vedibhiḥ). Also (api), those (te) other (anye) monosyllables (eka-akṣarāḥ) that (ye) are secret (guptāḥ), very secret (gupta-tarāḥ tu), devoid of limbs and faces --lit. heads or ornaments of family-- (aṅga-abhijana-varjitāḥ), are to be worshiped (yaṣṭavyāḥ) by the chiefs/best of adepts (sādhaka-indraiḥ tu) according to the procedure of the single hero --i.e. the god is without his consort-- (eka-vīra-vidhānataḥ). (Those monosyllabic Mantra-s,) residing in Kula (kula-sthāḥ), give siddhi-s --lit. "accomplishments", but also "supernatural powers"-- (siddhi-dāyakāḥ) through the procedure of the Kulakrama --lit. the Kula method-- (kula-krama-vidhānena), (and) by means of the subtle knowledge (sūkṣma-vijñāna-yogatas). O Goddess (devi), (they) are to be always followed (anuṣṭheyāḥ sadā) by a woman (striyā) or (vā... vā) by a man (puruṣeṇa)". The letter Sa (sa-kāraḥ) associated (yuktaḥ) with the set of six long (vowels) (dīrgha-ṣaṭkena) (are) the limbs (aṅgāni) (of the Goddess Parā,) however (tu... param) it --i.e. the same letter "Sa"-- (saḥ eva), furnished with the five short vowels and the ether --so one would think that the letter called ether would be "H", but not, it is "Ṁ" here-- (hrasva-pañca-svara-kha-saṁyutaḥ), is (syāt) (Her) faces (ānanāni). The Mantra (mantraḥ) endowed with five Oṁ-s (oṁ-kāraiḥ pañcabhiḥ) is (bhavet) the heart among the limbs of the Vidyā (vidyā-aṅga-hṛdayam). The Brahmaśiras --lit. the head of Brahmā-- (brahma-śiras) in Mālinīmata (mālinīmate) contains eleven syllables (ekādaśa-akṣaram): Praṇava --i.e. Oṁ-- (praṇavaḥ), (plus) "amṛte tejo mālini" (amṛte tejo mālini), along with "svāhā" (svāhayā saha) --viz. the full Mantra is "Oṁ amṛte tejo mālini svāhā"--. The Śikhā (Mantra) --lit. Crest-- (śikhā) (consists of) "vedavedani hūṁ phaṭ" (vedavedani hūṁ phaṭ ca), accompanied by Praṇava --i.e. Oṁ--, etc. (praṇava-ādi-yutā) --viz. "Oṁ vedavedani hūṁ phaṭ"--. "Vajriṇe vajradharāya svāhā" (vajriṇe vajradharāya svāhā iti), preceded by the word Oṁ (oṁ-kāra-pūrvakam), (is) the eleven-syllabic (ekādaśa-akṣaram) armor (varma) called (smṛtam) "Puruṣṭuta" (puruṣṭutam iti) --i.e. "Oṁ vajriṇe vajradharāya svāhā"--. The Savior --i.e. Oṁ-- (tāraḥ), the two tongues (dvi-jihvaḥ), the pair of ether and the vowel arrow (kha-śara-svara-yuk), and (ca) the living being (jīvaḥ eva), (are) this (etad) eye (netram) which consists of light (prakāśa-ātma), (and) is described (smṛtam) as (a Mantra) common to all (sarva-sādhāraṇam) --according to Jayaratha, this Mantra would be: "Oṁ juṁ saḥ"--. The Savior --Oṁ-- (tāraḥ), "ślīṁ paśu hūṁ" (ślīṁ paśu hūṁ), and (ca) "phaṭ" (phaṭ): That (tad) is the weapon (Mantra) (astram) consisting of six syllables --"rasa" stands for "six"-- (rasa-varṇakam). Indra, etc. (indra-ādayaḥ) endowed with the letters 'la', 'ra', 'ṭa', 'kṣa', 'va' and 'ya' (laraṭakṣavayaiḥ) provided with (samāyuktaiḥ) long vowels (dīrghaiḥ) (and) with bindu --i.e. 'ṁ'-- (sa-bindukaiḥ). (And when they are provided with) short vowels (hrasvaiḥ), (the wise one considers them to be) their weapons --this reading comes from Mālinīvijayottaratantra 3.66: "... hrasvaistadastrāṇi vicakṣaṇaḥ"-- (tad-astrāṇi). Viṣṇu and Prajāpati --i.e. their Mantra-s-- (viṣṇu-prajāpatī) are said to be (smṛtau) (constituted) by the fourth and the second vowels --i.e. "ī" and "ā"-- (turya-dvitīyābhyām), (while their weapons known as) lotus and discus (padma-cakrake) (are denoted) by (the first and third) short vowels --i.e. by "a" and "i"; this is not my invention, but Bhairava's teachings again in Mālinīvijayottaratantra 3.67: "Svarāvādyatṛtīyau tu vācakau padmacakrayoḥ"-- (hrasvābhyām). The (six) jāti-s or classes (jātayaḥ) (are): (1) Namaḥ (namaḥ), (2) svāhā (svāhā), (3) vauṣaṭ (vauṣaṭ), (4) huṁ (huṁ), (5) vaṣaṭ (vaṣaṭ), and (tathā... ca) (6) phaṭ (phaṭ). Those who are of that nature (tad-ātmikāḥ) (are) in the limbs (aṅgeṣu), in succession (kramaśas), and (atha) in the six karma-s or rituals (ṣaṭsu karmasu). The jāti-s or classes namaḥ, etc. (namaskāra-ādi-jātayaḥ) of the Mantra-s (mantrāṇām) (are employed): (1) In the muttering --namaḥ-- (jape), (2) in the act of offering oblations (into the fire) --svāhā-- (home), (3) in the nourishment --vauṣaṭ-- (apyāye), (4) in the expulsion --huṁ-- (samuccāṭe), (5) in the act of expiation --vaṣaṭ-- (śāntike), and (tathā... atha... ca) (6) in an incantation --phaṭ-- (abhicāre). Kālakarṣiṇī (kālakarṣiṇī), the real Being (sadbhāvaḥ) of the Mothers (mātṝṇām), (is composed of) the second (letters) (dvitīyāḥ) from the varga-s or groups two, six and seven --i.e. according to Jayaratha, from Gutturals, Labials and Semivowels-- (akṣi-ṣaṭ-muni-vargebhyaḥ), together with Bindu and the letter of the womb/uterus (saha bindunā... yoni-arṇena ca). Or (vā) also (api) it is allowed (sammataḥ) (that the Mantra) is devoid of the initial letter (ādya-ujjhitaḥ... varjitaḥ) or (vā atha) of the final (one) (antena). The living being (jīvaḥ) residing inside the capsule/cavity of the vital energy (prāṇa-puṭa-antar-sthaḥ), equal in radiance to the fire of time (kāla-anala-samadyutiḥ), very inflamed (ati-dīptaḥ tu), the left foot (vāma-aṅghriḥ), adorned (bhūṣitaḥ) in (its) head (mūrdhni) with the Bindu (bindunā), and (ca) dwelling in the right knee (dakṣa-jānu-gataḥ) --according to the interpretion by Jayaratha, the Mantra would be "Hshphreṁ"--. This (Mantra) (ayam) is worshiped by all the hosts of Mothers (sarva-mātṛ-gaṇa-arcitaḥ). All of them --it is in masculine gender, so it cannot be the Mothers-- (sarve) are kept alive/animated/vivified (prāṇitāḥ) by it --i.e. by Hshphreṁ-- (anena), (and) they give (dadate) the desired (vāñchitam) fruit (phalam). It (eṣaḥ) (is) undoubtedly (hi) the supreme (paramaḥ) real Being (sadbhāvaḥ) of the Mothers (mātṝṇām) and (ca) of Bhairava (bhairavasya). Therefore (tasmāt), the Mantrī (mantrī) who (yaḥ) wishes (icchet) the most elevated (uttamām) accomplishment (siddhim) should mutter (japet) it (enam). The penetration into the Power of Rudra (rudra-śakti-samāveśaḥ) is always established (nityam... pratiṣṭhitaḥ) in it (atra), because (yasmāt) this (eṣā) Supreme (parā) Power (śaktiḥ) is said to appear (kīrtitā) in another way --the translation "as another division" is also possible, but it sounds strange; the text is not clear here-- (bhedena anyena). As many as are the siddhi-s or supernatural powers (yāvatyaḥ siddhayaḥ) in the Tantra (tantre), this (Vidyā of the Goddess Kālakarṣiṇī) (iyam) produces (kurute) indeed (tu) them all (tāḥ sarvāḥ). And (ca) even (api) Her (asyāḥ) limbs and faces (aṅga-vaktrāṇi) (are formed) through the employment of vowels (svara-niyogatas) as before (prāk-vat). The staff (daṇḍaḥ), the living being (jīvaḥ), the trident (triśūlam), and (ca) the right finger, the left breast (dakṣa-aṅguli-apara-stanau), the navel, the throat (nābhi-kaṇṭhau), the wind, Rudra (marut-rudrau), Visarga (visargaḥ), together with the trident (sa-triśūlaḥ). This (Mantra) (ayam) is said to be (udāhṛtaḥ) the king (adhipaḥ) of all the circles/groups of Yoginī-s (sarva-yogini-cakrāṇām) Through its pronunciation (asya api uccāraṇāt eva), the Consciousness (saṁvittiḥ) arisen from Parā (parā-uditā) takes place (syāt) --according to the interpretation given by Jayaratha, and according to the Mālinīvijayottaratantra (in 11.12-15), this Mantra would look like this: "Srjbhlkṣvyūauḥ"--. "Mahācaṇḍa" (mahācaṇḍa iti), (along with) "yogeśva" + "ṛ" as the eight syllable (yogeśva ṛ iti aṣṭa-varṇakam). In the venerable Ḍāmaramahāyāga (śrī-ḍāmare mahāyāge), this (Vidyā) (iyam) containing nine syllables (nava-arṇā) (is) the very secret (guptatarā) real Being (sadbhāvaḥ) Kālakarṣiṇī (kālakarṣiṇī) arisen from the One who is more Supreme (paratara-uditā) than the Supreme (parāt) --this Vidyā would look like this according to Jayaratha: "Khphreṁ mahācaṇḍayogeśvṛ"--. The Nectar, the cutter, the first of the eunuch/neuter vowels --expecting "ṣaṇḍha" instead of "ṣaṇṭha"-- (sudhā-chedaka-ṣaṇṭha-ādyaiḥ bījam), the cutter (chedakam) without the vowel (asvaram). (This Vidyā) consisting of one and a half syllables (adhi-ardha-arṇā) (is) the kṣurikā --knife Mantra-- (kṣurikā) Kālarātri --lit. "the black night of death"-- (kāla-rātriḥ) (occurring) in the Mālinīmata (mālinīmate). By repeating her one hundred (times) (śata-āvartanayā hi asyāḥ), a pain (vedanā) in the head (mūrdhni) takes place (jāyate). Thus (evam), having observed (ālocya) (this) symptom (pratyayam), he --the one being so foolish to repeat this Mantra one hundred times-- should resort (āśrayet) to the meditation on Mṛtyujit --Bhairava as the Conqueror of death-- (mṛtyujit-dhyānam). O Goddess (devi), he who (yaḥ) wishes (icchet) a long life (dīrgha-jīvitam) should not pronounce her! --i.e. he should not pronounce this Vidyā!-- (na enām samuccaret) --this Mantra would be, according to Jayaratha: "Skṛk"--. Two staffs and two fires (dvis-daṇḍa-agnī), the trident, the ether, the vital energy (śūla-nabhas-prāṇāḥ), the cutter and the fire (chettṛ-analau), as well as (tathā) the summit and the fire (kūṭa-agnī). And (ca... atha) these (etet) five (Mantra-s) (pañca api) along with Visarga (sa-visargāḥ) (are to be placed) in the five ethers (pañcasu... vyomasu). It has been said so (iti... uktam) by Śiva (śivena) in the doctrine of Tantrasadbhāva (tantrasadbhāva-śāsane). This (iyam) (is) the cutting (chedinī) kṣurikā --knife Mantra-- (kṣurikā) by which (yayā) he --the one repeating this Mantra-- becomes united (yojayate) with the Supreme (Principle) (pare) --according to Jayaratha, these five Mantra-s would be "Rrḥ", "Rrḥ", "Hkṣjaḥ", "Kraḥ" and "Kṣraḥ"--. He should remember (smaret) this (idam) weapon (astram) endowed with Bindu, moon, fire, summit, fire, wind, and the sixth vowel (bindu-indu-anala-kūṭa-agni-marut-ṣaṣṭhasvaraiḥ yutam) —blazing (jvalat) from the soles of the feet up to the head (ā-pāda-tala-mūrdha-antam)—. The bending (kuñcanam ca) of the fingers (aṅgulīnām tu) is to be made (kartavyam). After that (tatas), (there is) the act of driving (it) (codanam) from the knees up to the supreme wheel (jānu-ādi-para-cakra-antam). (Finally,) he should bend (each finger) (kuñcayet) from wheel (cakrāt) to wheel (cakram tu). (This) supreme (Mantra) (param) along with its secret (sa-rahasyam tu) is said to (kathitam) give immediate Liberation (sadyas-nirvāṇa-dam) --the Mantra should be this one: "Srkṣryūṁ"--. Now (atha), the Brahmavidyā (Mantra) (brahmavidyā) —which grants immediate conviction (sadyas-pratyaya-dāyinī)— is described (ucyate). Śiva (śivaḥ), (in the form of) the venerable Bhūtirāja (śrī-bhūtirājaḥ), imparted (pratyapādayat) her --i.e. Brahmavidyā-- (yām) to us (asmabhyam). When the death of all the living beings approaches (sarveṣām eva bhūtānām maraṇe samupasthite), by reciting which --viz. by reciting the Brahmavidyā-- (yayā paṭhitayā), the individual soul (jīvaḥ), ascending (beyond the body) (utkramya), goes (yāti) to Nirañjana --lit. to the Immaculate One, i.e. to the Immaculate State of Liberation; anyway, "Nirañjana" might also refer to the "Nirañjanatattva" residing in Kriyāśakti or Power of Action which is Parākuṇḍalinī-- (nirañjanam).
When (this Brahmavidyā) is listened (yā... śrutā satī) from a Jñānī (jñāninaḥ api) (or) also (api) from someone who has completed all of his duties (sampūrṇa-kṛtyasya) immediately (sadyas) drives away (vyapohati) the pain of death (mṛtyu-vyathām) born --i.e. the pain of death-- from the severance of the vital energy, etc. (prāṇa-ādi-cheda-jām) --such as Abhinavagupta described in the chapter 19, this Mantra should be recited in the ears of a dying person--. Having heard (ākarṇya) which (yām), even (api) if he --the dying person-- is powerless and subject to the great delusion --viz. to Māyā-- (mahā-moha-vivaśaḥ), he gradually awakens (kramāt gataḥ... prabodham), (and) by himself (svayam), impetuously (rabhasāt), pays attention to the one who is uttering (such a Mantra) (vaktṛ-sāmmukhyam abhyeti). (Now the short prayer to be intoned so the dying person can merge into Bhairava forever:) (1) "You --i.e. Bhairava-- (tvam), come (āgāḥ) here (iha) from the Supreme State (parama-padāt)! You (tvam) (are) eternal (sanātanaḥ)! Abandon (jahīhi) the end of the body (deha-antam)! Oh All-pervasive One (vibho), the fetter (nibandhanam) starting from the great toes (pāda-aṅguṣṭha-ādi) (is) undoubtedly (hi) formidable (ugram) bondage (bandhanam)!". This (idam) first (pūrvam) statement in Āryā meter (āryā-vākyam) is (bhavet) (formed) by words (padaiḥ) called worlds (bhuvana-ākhyaiḥ) --this confusing sentence means that in the first statement there are as many words as the number of worlds, i.e. fourteen--. (2) "Abandon --both 'jahīhi' and 'jahihi' are valid forms for the Imperative mood 2nd person singular of the root "hā" (to abandon)-- (jahihi) the fetter (bandhanam) at the end of the ankles (gulpha-ante), the one residing in the knees (jānu-gatam), the one dwelling in the collar-bone (jatru-stham) as well as (tathā) (that fetter which is) in the penis (meḍhre)! Oh you, rise (tvam samuttiṣṭha) from the heart lotus (hṛt-padmāt) up to the abode (puram) that is the topmost center (agrya-madhyam)!". This (etad) (is) the second (dvitīyakam) statement in Āryā meter (āryā-vākyam) (formed) by as many words (etāvadbhiḥ padaiḥ) (as the previous statement). (3) "O Haṁsa (haṁsa), O Hayagrīva (haya-grīva), O All-pervasive One (vibho)! You (tvam) (are) Sadāśiva (sadāśivaḥ)! You are (asi) the Supreme One (paraḥ) called jīva or individual soul (jīva-ākhyaḥ)! (Your) Body is the Bindu, which is the meeting of sun, moon and fire (ravi-soma-vahni-saṅghaṭṭa-bindu-dehaḥ). Ha, ha, ha! (ha-ha-ha) Ascend! (samutkrāma)". (This is) the third (tṛtīyam) statement in Āryā meter (āryā-vākyam) (formed) by one more word (eka-adhikaiḥ padaiḥ) than the number of words in the previous (statement) (prāk-saṅkhyaiḥ) --the second statement contained fourteen words, so this current statement contains fifteen words--. (4) "You (tvam) consist of the great Mantra Haṁsa (haṁsa-mahā-mantra-mayaḥ)! (You are) eternal (sanātanaḥ) (and) independent from good and bad (actions) --I translated 'independent' (anapekṣī) but the text exhibits 'apekṣī' (dependent), which makes no sense in this context; but there is another reading with 'upa' instead of 'apa', i.e. 'upekṣī' (indifferent to), which sounds more logical here-- (śubha-aśubha-apekṣī)! Situated in the center of the maṇḍala (maṇḍala-madhya-niviṣṭaḥ), (You are) the Great Meaning which is the cause of the great bridge to Śakti or Power (śakti-mahā-setu-kāraṇa-mahā-arthaḥ)! Residing in both lotuses (kamala-ubhaya-viniviṣṭaḥ), awaken (prabodham āyāhi), O You whose Body is the deity (devatā-deha)!". This (idam) statement in Āryā meter (āryā-vākyam) (containing one) and a half (verses) (sa-ardham) has been uttered with (so many) words as the number of Rudra-s --viz. eleven-- (rudra-saṅkhya-pada-īritam). In the Niḥśvāsatantra (niḥśvāse tu), there is (asti) the sound (dhvaniḥ) 'upa' (upaḥ iti) instead (sthāne) of the word 'apa' (apa-śabdasya) --see above my comment about 'upekṣī'--. (5) "You (tvam) (are) bound (baddhaḥ) through ignorance (ajñānāt). Rise awakened (prabodhita-uttiṣṭha), O You who are the first among the gods (deva-āde)!". This (etad) is (syāt) the fifth (pañcamam) half statement in Āryā meter --I literally read 'half statement', next someone could infer 'a statement in a half stanza', but my way of working is always to be so literal as possible-- (āryā-ardha-vākyam) (formed) by seven words (saptabhiḥ padaiḥ). (6) "Go (vraja) to the palate (tālum), (and) having reached (prāpya) the great door (mahā-dvāram) produced from uḍumbara wood (auḍambara-ghaṭṭitam), calling --lit. "being called", because this is the present participle of the verb 'āhve' declined in Accusative singular; yes, the sentence is confusing-- (āhvayāntam) 'Ho!' or 'Hollo/Hallo!' (haṁho haṁho vā), advance (prayāhi) to the state of Vāmadeva (vāmadeva-padam)!". This (idam) is (syāt) the sixth (ṣaṣṭham) statement in Āryā meter (āryyā-vākyam), (formed) by fourteen words (caturdaśabhiḥ padaiḥ). (7) "O Lord of the knots (granthi-īśvara)! O Supreme Self (parama-ātman)! O Peaceful One (śānta)! Having attained (āsādya) the great hole of the palate (mahā-tālu-randhram), ascend (utkrama), O Lord of the body (deha-īśvara)! Quickly (āśu) advance (prayāhi) to the Spotless State of Śiva (nirañjanam śiva-padam)!". That (tad) is (syāt) the seventh (saptamam) statement in Āryā meter (āryyā-vākyam), (formed) by fourteen words (caturdaśabhiḥ padaiḥ). The reading (pāṭhaḥ) in Niḥśvāsatantra (niḥśvāsa-śāsane) (is) thus (evam): "You (tvam) (are) wind (prabhañjanaḥ... iti)", (and not "nirañjanam"). (8) "Having entered (ākramya) the middle path (madhya-mārgam), withdrawn (samāhṛtya) prāṇa and apāna (prāṇa-apānau), (and) abandoned (tyaktvā) dharma and adharma (dharma-adharmau), O Nārāyaṇa (nārāyaṇa), go (yāhi) to the end of the Peaceful One (śānta-antam)!". This (idam) is said to be (proktam) the eighth (aṣṭamam) statement in Āryā meter (āryyā-vākyam), (formed) by nine words (navabhiḥ padaiḥ). (9) "O (he) Brahmā (brahman)! O (he) Viṣṇu (viṣṇo)! O (he) Rudra (rudra)! You (tvam) are (asi) Śiva (śivaḥ) (as well as) Vāsudeva (vāsudevaḥ)! O (he) Great Ether (mahā-ākāśa), abandon (jahihi) the perpetual/ancient/primeval body of earth/clay (created from) fire and Soma (agnī-ṣoma-sanātana-mṛd-piṇḍam)!". This (etad) statement in Āryā meter (āryyā-vākyam) is said to be (prakīrtitam) (formed) by (a number of words equal to) the number of worlds --viz. fourteen-- (bhuvana-saṅkhyātaiḥ). But (tu) in the Niḥśvāsatantra, in the Mukuṭottarakatantra, etc. (niḥśvāsa-mukuṭottaraka-ādiṣu), (this) triad of words (pada-trayam) occurs (sthitam): "(a) Sanātma --lit. perpetually the self-- (sanātma), (b) tripiṇḍa --lit. three bodies-- (tripiṇḍam iti) (and) (c) mahākośa --lit. great sheath-- (mahākośam iti), (instead of sanātana, mṛtpiṇḍa and mahākāśa, respectively)". (10) "O (he) You who are very subtle (mahā-sūkṣma), abandon (jahihi) the spotless (amalam) covering (āvaraṇam) whose measure is a thumb (aṅguṣṭha-mātram)!". This (idam) statement in Āryā meter (āryyā-vākyam), (formed) by six words (ṣaḍbhiḥ padaiḥ), is said to be (ucyate) the tenth one (daśamam). In the venerable Mukuṭottara (śrī-mukuṭottare) (the reading is) thus (evam): "Twice (dviḥ) alam --i.e. enough, enough!-- (alam dviḥ iti), and (ca) the subtle (sūkṣmam... iti)" --then the statement would read: "Enough, enough! Abandon the subtle covering whose measure is a thumb!"--. (11) "You (tvam) (are) the individual soul (puruṣaḥ) bound (baddhaḥ) by the fetters made of Prakṛti (prakṛti-mayaiḥ.... bandhaiḥ) (and) by the cord of ego (ahaṅkāra-tantunā)! Oh You who are devoid of Saṁsāra --viz. Transmigration full of suffering-- and its absence (a-bhava-a-bhava)! O You who are always active (nitya-udita)! O Supreme Self (parama-ātman)! Abandon (tyaja) the path (adhvānam) endowed with attachment (sa-rāgam)!". This (etad) excellent (uttamam) statement in Āryā meter (āryā-vākyam) consists of thirteen words (trayodaśa-padam syāt). (12) "O You (tvam), go (ehi) quickly (āśu), without delay (avilambam), to the end of the body --i.e. death-- (deha-antam) whose body --viz. the body of death-- is the Mantra-s Hrīṁ and Hūṁ (hrīṁ-hūṁ-mantra-śarīram)!". This (etad) following (param) twelfth (dvādaśam) half statement in Āryā meter (āryā-ardha-vākyam) consists of six words (syāt... ṣaṭ-padam). (13) "O Myself (sva), abandon (tyaja) this very (tad idam) body (piṇḍam) furnished with six coverings (ṣāṭkośikam) (and) consisting of guṇa-s and gross elements (guṇa-bhūta-mayam)!". Such (īdṛśam) is (syāt) the thirteenth (trayodaśam) half (statement) in Āryā meter (āryā-ardham) (formed) by seven words (padaiḥ saptabhiḥ). (14) "Do not (take hold of) --the full phrase would be "Mā grabhīḥ!", with the respective augmentless Aorist of the root "grah"-- (mā) a body (deham) made of gross elements (bhūta-mayam)! (Let) the great eternal Body (śāśvatam mahā-deham) be taken hold of (by You) (pragṛhyatām)!". This (etad) fourteenth (caturdaśam) half statement in Āryā meter (āryā-ardha-vākyam) (is formed) by as many words (tāvadbhiḥ padaiḥ) (as the previous statement, i.e. seven words). (15) "After destroying (bhittvā) this (maṇḍala) (etad), go (gaccha) to the spotless (amalam) infinite (anantam) Maṇḍala (maṇḍala) which remains (sthitam) in three ways (tridhā)!". This (idam) fifteenth (pañcadaśam tu) half statement in Āryā meter (āryā-ardha-vākyam) (is formed) by eight words (aṣṭābhiḥ padaiḥ). This (iyam) is (syāt) the Brahmavidyā (brahmavidyā) endowed with fifteen clear statements (pañcadaśabhiḥ sphuṭaiḥ... vākyaiḥ). (Now,) her (asyāḥ) partless (version) (niṣkalā) (formed) by five syllables (pañca-akṣaraiḥ tu) is described (parikīrtyate). Every statement (prati-vākyam) is mentioned (paripaṭhyate) as connected with which at the beginning and at the end (yayā ādi-anta-yojitā) --if this makes any sense; I did my best, but sincerely, I do not understand the meaning of this last phrase; there is something wrong in the text, as concord is not correct, or my understanding is not right, perhaps--.
"The Savior --i.e. Oṁ-- (tāraḥ), Māyā --viz. Hrīṁ-- (māyā), the quadruple power (veda-kalaḥ), the Savior of the Mothers (mātṛ-tāraḥ), (and the Mantra) of Navātmā (nava-ātmakaḥ)", these are the five syllables (iti pañca-akṣarāṇi syuḥ) according to the abovementioned penetration (prokta-vyāpti-anusāratas). Bindu, vital energy, Nectar, (and) water (bindu-prāṇa-amṛta-jalam), furnished with wind and the sixth vowel (marut-ṣaṣṭha-svara-anvitam). With this seed residing in the upward movement of Śakti (etena śakti-uccāra-stha-bījena), the (sacrificial) animal (paśuḥ) is immolated (ālabhyate). Even (api) someone who previously killed a brāhmaṇa (pūrvam brahma-ghnaḥ) is purified (viśuddhyati) when the procedure of initiation has been performed for him (kṛta-dīkṣā-vidhiḥ). The purification through a scales (tulā-śuddhiḥ) brings about immediate conviction (sadyas-pratyaya-kāriṇī) due to lightness --i.e. the person who was purified is lighter now-- (laghutvena). The Savior --Oṁ-- (tāraḥ), the collection (piṇḍaḥ) containing (the letters) śa, ma, ra, (and) ya (śa-ma-ra-yaiḥ), and (ca) a bow --i.e. a salutation, the word "namas"-- (natiḥ). This (idam) four-syllabled (Mantra) (catur-arṇakam) stops the Śākinī-s (śākinī-stobhanam), (is) a vulnerable point (in the body) (marma), heart (hṛdayam), (and) life (jīvitam) indeed (tu). The Heart (hṛdayam) called Bhairava (bhairava-ākhyam tu) which produces the destruction of all (sarva-saṁhāra-kārakam) is adorned (maṇḍitam) with the sixth (vowel), the vital energy, the threefold summit, the raised arm, the Bindu known as the trident (ṣaṣṭha-prāṇa-tri-kūṭa-ūrdhva-bāhu-śūla-ākhya-bindubhiḥ), and (ca) with anacka --lit. devoid of vowels--, the nose, (and) the portion of the moon facing downward (anacka-nāsā-adhovaktra-candra-khaṇḍaiḥ)||4-95||
Stanzas 96 to 107
अग्निमण्डलमध्यस्थभैरवानलतापिताः।
वशमायान्ति शाकिन्यः स्थानमेतेन चेद्दहेत्॥९६॥
विसर्जयेत्ताः प्रथममन्यथा च्छिद्रयन्ति ताः।
ह्रीं क्लीं व्लें क्लें एभिर्वर्णैर्द्वादशस्वरभूषितैः॥९७॥
प्रियमेलापनं नाम हृदयं सम्पुटं जपेत्।
प्रत्येकमथवा द्वाभ्यां सर्वैर्वा विधिरुत्तमः॥९८॥
Agnimaṇḍalamadhyasthabhairavānalatāpitāḥ|
Vaśamāyānti śākinyaḥ sthānametena ceddahet||96||
Visarjayettāḥ prathamamanyathā cchidrayanti tāḥ|
Hrīṁ klīṁ vleṁ kleṁ ebhirvarṇairdvādaśasvarabhūṣitaiḥ||97||
Priyamelāpanaṁ nāma hṛdayaṁ sampuṭaṁ japet|
Pratyekamathavā dvābhyāṁ sarvairvā vidhiruttamaḥ||98||
If (ced) he burns (dahet) the place (sthānam) with this (Mantra) (etena), the Śākinī-s (śākinyaḥ) —heated by the Fire of Bhairava residing in the center of the maṇḍala of fire (agni-maṇḍala-madhya-stha-bhairava-anala-tāpitāḥ)— come under control (vaśam āyānti). Firstly (prathamam), he should dismiss them (visarjayet tāḥ), otherwise (anyathā) they --viz. the Śākinī-s-- (tāḥ) perforate (chidrayanti). He should mutter (japet) the Heart (Mantra) (hṛdayam) called --"nāma" might also mean "indeed" here-- (nāma) the beloved conjunction (priya-melāpanam), encapsulated (sampuṭam) by these words (ebhiḥ varṇaiḥ) "Hrīṁ Klīṁ Vleṁ (and) Kleṁ (hrīṁ klīṁ vleṁ kleṁ), (and) adorned by twelve vowels (dvādaśa-svara-bhūṣitaiḥ). One at a time (pratyekam), or (athavā) with two (dvābhyām), or (vā) with all (sarvaiḥ). (This) procedure (vidhiḥ) (is) the best (uttamaḥ)||96-98||
तुलामेलकयागः श्रीतन्त्रसद्भावशासने।
य उक्तः शम्भुनाथेन स मया दर्शितः क्रमात्॥९९॥
अथ वित्तविहीनानां प्रपन्नानां च तत्त्वतः।
देशकालादिदोषेण न तथाध्यवसायिनाम्॥१००॥
प्रकर्तव्या यथा दीक्षा श्रीसन्तत्यागमोदिता।
कथ्यते हाटकेशानपातालाधिपचोदिता॥१०१॥
श्रीनाथ आर्य भगवन्नेतत्त्रितयं हि कन्द आधारे।
वरुणो मच्छन्दो भगवत्त इति त्रयमिदं हृदये॥१०२॥
धर्मादिवर्गसञ्ज्ञाश्चत्वारः कण्ठदेशगाः पूज्याः।
ह्रींश्रीम्पूर्वाः सर्वे सम्बोधजुषश्च पादशब्दान्ताः॥१०३॥
मूर्धतले विद्यात्रयमुक्तं भाव्यथ मनोऽभियोगेन।
कुसुमैरानन्दैर्वा भावनया वापि केवलया॥१०४॥
गुरुणा तत्त्वविदा किल शिष्यो यदि मोक्षमात्रकृतहृदयः।
मोक्षैकदानचतुरा दीक्षा सेयं परोपनिषदुक्ता॥१०५॥
एतद्दीक्षादीक्षित एतद्विद्यात्रयं स्मरन्हृदये।
बाह्यार्चादि विनैव हि व्रजति परं धाम देहान्ते॥१०६॥
प्रणवो माया बिन्दुर्वर्णत्रयमादितः कुर्यात्।
पदपञ्चकस्य सम्बोधनयुक्तस्याग्निदयितान्ते॥१०७॥
Tulāmelakayāgaḥ śrītantrasadbhāvaśāsane|
Ya uktaḥ śambhunāthena sa mayā darśitaḥ kramāt||99||
Atha vittavihīnānāṁ prapannānāṁ ca tattvataḥ|
Deśakālādidoṣeṇa na tathādhyavasāyinām||100||
Prakartavyā yathā dīkṣā śrīsantatyāgamoditā|
Kathyate hāṭakeśānapātālādhipacoditā||101||
Śrīnātha ārya bhagavannetattritayaṁ hi kanda ādhāre|
Varuṇo macchando bhagavatta iti trayamidaṁ hṛdaye||102||
Dharmādivargasañjñāścatvāraḥ kaṇṭhadeśagāḥ pūjyāḥ|
Hrīṁśrīmpūrvāḥ sarve sambodhajuṣaśca pādaśabdāntāḥ||103||
Mūrdhatale vidyātrayamuktaṁ bhāvyatha mano'bhiyogena|
Kusumairānandairvā bhāvanayā vāpi kevalayā||104||
Guruṇā tattvavidā kila śiṣyo yadi mokṣamātrakṛtahṛdayaḥ|
Mokṣaikadānacaturā dīkṣā seyaṁ paropaniṣaduktā||105||
Etaddīkṣādīkṣita etadvidyātrayaṁ smaranhṛdaye|
Bāhyārcādi vinaiva hi vrajati paraṁ dhāma dehānte||106||
Praṇavo māyā bindurvarṇatrayamāditaḥ kuryāt|
Padapañcakasya sambodhanayuktasyāgnidayitānte||107||
The sacrifice for the conjunction through a scales (tulā-melaka-yāgaḥ... saḥ) (given) in the teaching of the venerable Tantrasadbhāva (śrī-tantrasadbhāva-śāsane), (and) which (yaḥ) was described (uktaḥ) by Śambhunātha (śambhunāthena), has been shown (darśitaḥ) by me (mayā) in succession (kramāt). Now (atha) it is mentioned (kathyate) how (yathā) the initiation (dīkṣā) mentioned in the venerable Santatyāgama (śrī-santatyāgama-uditā) —(and such) as enjoined by the king of Pātāla, (called) Hāṭakeśāna (hāṭakeśāna-pātāla-adhipa-coditā)— is to be performed (prakartavyā) for those who are devoid of wealth (vitta-vihīnānām) but (ca) are really seeking protection --i.e. they are really submissive-- (prapannānām... tattvatas), (as well as) for those who, due to the fault of space, time, etc., do not apprehend like that --viz. they cannot apprehend the Truth-- (deśa-kāla-ādi-doṣeṇa na tathā-adhyavasāyinām).
(a) Śrīnātha (śrī-nāthaḥ), Ārya (ārya), (and) Bhagavān (bhagavan): This (etad) triad (tritayam hi) (is) in the support (ādhāre) within Kanda (kande). (b) Varuṇa (varuṇaḥ), Macchanda (macchandaḥ), (and) Bhagavatta (bhagavattaḥ iti): This (idam) set of three (trayam) (is) in the heart (hṛdaye). (c) The four (catvāraḥ) called the group of Dharma, etc. (dharma-ādi-varga-sañjñāḥ) are to be worshiped (pūjyāḥ) as residing in the throat (kaṇṭha-deśa-gāḥ). All of them (sarve) carry Hrīṁ and Śrīṁ at first (hrīṁ-śrīm-pūrvāḥ), are declined in Vocative case (sambodha-juṣaḥ), and (ca) carry the word "pāda" at the end (pāda-śabda-antāḥ). (d) The triad of Vidyā-s (vidyā-trayam) which has been mentioned (uktam) (and) will be mentioned in the future (bhāvi) (is) in the surface of the head (mūrdha-tale). Now (atha), by energetic mental effort (manas-abhiyogena) with flowers (kusumaiḥ) or (vā) by means of blissful (drinks) (ānandaiḥ), or even (vā api) with the creative contemplation alone (bhāvanayā... kevalayā), (they might also be worshiped). If (yadi) the disciple (śiṣyaḥ) has placed his heart only on Liberation (mokṣa-mātra-kṛta-hṛdayaḥ), this very (sā iyam) initiation (dīkṣā) which is skilled in giving solely Liberation (mokṣa-eka-dāna-caturā), (and is carried out) by a Guru (guruṇā) who certainly knows the (Supreme) Principle (tattva-vidā kila), is said to be the supremely secret doctrine (para-upaniṣad-uktā). He who was initiated with this initiation (etad-dīkṣā-dīkṣitaḥ), while remembering (smaran) this (etad) triad of Vidyā-s (vidyā-trayam) in (his) heart (hṛdaye), goes (vrajati) to the Highest (param) Abode (dhāma) at the end of the body (deha-ante), without (vinā eva hi) external worship, etc. (bāhya-arcā-ādi).
He should place (kuryāt) the triad of letters (varṇa-trayam) "Praṇava --i.e. Oṁ-- (praṇavaḥ), Māyā (māyā) (and) Bindu (binduḥ)" at the head (āditas) of the group of five words (pada-pañcakasya) declined in Vocative case (sambodhana-yuktasya), (while) at the end (ante) the beloved of fire (resides) (agni-dayitā)||99-107||
Stanzas 108 to 123
सिद्धसाधनि तत्पूर्वं शब्दब्रह्मस्वरूपिणि।
समस्तबन्धशब्देन सहितं च निकृन्तनि॥१०८॥
बोधनि शिवसद्भावजनन्यामन्त्रितं च तत्।
पञ्चाष्टरन्ध्रत्र्यष्टार्णक्रमेण पदपञ्चकम्॥१०९॥
खपञ्चार्णा परब्रह्मविद्येयं मोक्षदा शिवा।
अनुत्तरेच्छे घान्तश्च सत्रयोदशसुस्वरः॥११०॥
अस्य वर्णत्रयस्यान्ते त्वन्तःस्थानां चतुष्टयम्।
वर्गाद्यश्वौ त्र्यस्रबिन्दुयुक्पान्तोऽर्णत्रयादतः॥१११॥
महाहाटकशब्दाद्यमीश्वरीत्यर्णसप्तकम्।
आमन्त्रितं क्षमस्वेति त्र्यर्णं पापान्तकारिणि॥११२॥
षडर्णं पापशब्दादिविमोहनिपदं ततः।
पापं हन धुन द्विर्द्विर्दशार्णं पदमीदृशम्॥११३॥
पञ्चम्यन्तं षडर्णं स्याद्रुद्रशक्तिवशादिति।
तत एकाक्षरं यत्तद्विसर्गब्रह्म कीर्तितम्॥११४॥
तदनच्कतकारेण सहैकीभावतः पठेत्।
रन्ध्राब्धिवर्णा विद्येयं दीक्षाविद्येति कीर्तिता॥११५॥
मायार्णञ्च परे ब्रह्मे चतुर्विद्ये पदत्रयम्।
अष्टार्णमथ पञ्चार्णं योगधारिणिसञ्ज्ञितम्॥११६॥
आत्मान्तरात्मपरमात्मरूपं च पदत्रयम्।
एकारान्तं बोधनस्थं दशार्णं परिकीर्तितम्॥११७॥
रुद्रशक्तीति वेदार्णं स्याद्रुद्रदयितेऽथ मे।
पापं दहदहेत्येषा द्वादशार्णा चतुष्पदी॥११८॥
सौम्ये सदाशिवे युग्मं षट्कं बिन्द्विषुसावहा।
सार्धवर्णचतुष्कं तदित्येषा समयापहा॥११९॥
विद्या सार्धार्णखशरसङ्ख्या सा पारमेश्वरी।
एतद्विद्यात्रयं श्रीमद्भूतिराजो न्यरूपयत्॥१२०॥
यः साक्षादभजच्छ्रीमाञ्श्रीकण्ठो मानुषीं तनुम्।
अत्र वीर्यं पुरैवोक्तं सर्वत्रानुसरेद्गुरुः॥१२१॥
अर्थबीजप्रवेशान्तरुच्चाराद्यनुसारतः।
न हि तत्किञ्चनाप्यस्ति यत्पुरा न निरूपितम्॥१२२॥
निष्फला पुनरुक्तिस्तु नास्मभ्यं जातु रोचते।
इत्येवं मन्त्रविद्यादिस्वरूपमुपवर्णितम्॥१२३॥
Siddhasādhani tatpūrvaṁ śabdabrahmasvarūpiṇi|
Samastabandhaśabdena sahitaṁ ca nikṛntani||108||
Bodhani śivasadbhāvajananyāmantritaṁ ca tat|
Pañcāṣṭarandhratryaṣṭārṇakrameṇa padapañcakam||109||
Khapañcārṇā parabrahmavidyeyaṁ mokṣadā śivā|
Anuttarecche ghāntaśca satrayodaśasusvaraḥ||110||
Asya varṇatrayasyānte tvantaḥsthānāṁ catuṣṭayam|
Vargādyaśvau tryasrabinduyukpānto'rṇatrayādataḥ||111||
Mahāhāṭakaśabdādyamīśvarītyarṇasaptakam|
Āmantritaṁ kṣamasveti tryarṇaṁ pāpāntakāriṇi||112||
Ṣaḍarṇaṁ pāpaśabdādivimohanipadaṁ tataḥ|
Pāpaṁ hana dhuna dvirdvirdaśārṇaṁ padamīdṛśam||113||
Pañcamyantaṁ ṣaḍarṇaṁ syādrudraśaktivaśāditi|
Tata ekākṣaraṁ yattadvisargabrahma kīrtitam||114||
Tadanackatakāreṇa sahaikībhāvataḥ paṭhet|
Randhrābdhivarṇā vidyeyaṁ dīkṣāvidyeti kīrtitā||115||
Māyārṇañca pare brahme caturvidye padatrayam|
Aṣṭārṇamatha pañcārṇaṁ yogadhāriṇisañjñitam||116||
Ātmāntarātmaparamātmarūpaṁ ca padatrayam|
Ekārāntaṁ bodhanasthaṁ daśārṇaṁ parikīrtitam||117||
Rudraśaktīti vedārṇaṁ syādrudradayite'tha me|
Pāpaṁ dahadahetyeṣā dvādaśārṇā catuṣpadī||118||
Saumye sadāśive yugmaṁ ṣaṭkaṁ bindviṣusāvahā|
Sārdhavarṇacatuṣkaṁ tadityeṣā samayāpahā||119||
Vidyā sārdhārṇakhaśarasaṅkhyā sā pārameśvarī|
Etadvidyātrayaṁ śrīmadbhūtirājo nyarūpayat||120||
Yaḥ sākṣādabhajacchrīmāñśrīkaṇṭho mānuṣīṁ tanum|
Atra vīryaṁ puraivoktaṁ sarvatrānusaredguruḥ||121||
Arthabījapraveśāntaruccārādyanusārataḥ|
Na hi tatkiñcanāpyasti yatpurā na nirūpitam||122||
Niṣphalā punaruktistu nāsmabhyaṁ jātu rocate|
Ityevaṁ mantravidyādisvarūpamupavarṇitam||123||
(1) (The first Vidyā:) At the beginning of that --i.e. of the first Vidyā-- (tad-pūrvam) "Siddhasādhani" (siddha-sādhani). (Next,) "śabdabrahmasvarūpiṇi" (śabda-brahma-svarūpiṇi) together with the word "samastabandha" (samasta-bandha-śabdena sahitam), plus (ca) "nikṛntani" (nikṛntani). (After that,) "bodhani" (bodhani) in Vocative case (along with) "śivasadbhāvajanani" (śiva-sadbhāva-janani ca). That (tad) quintet of words (pada-pañcakam) (is constituted by) five, eight, nine, three (and) eight syllables, respectively (pañca-aṣṭa-randhra-tri-aṣṭa-arṇa-krameṇa) (is) this (iyam) auspicious (śivā) (and) giver of Liberation (mokṣa-dā) fifty-syllabled (kha-pañca-arṇā) Vidyā of the Highest Brahma (para-brahma-vidyā). (2) (Now the second Vidyā:) Anuttara and Will (anuttara-icche), and (ca) the end of the "gha" (gha-antaḥ), along with the excellent/beautiful thirteenth vowel (sa-trayodaśa-su-svaraḥ). At the end (ante tu) of this triad of letters (asya varṇa-trayasya) (there is) the quartet (catuṣṭayam) of Semivowels (antaḥsthānām), the first (letter) of the group "a" --i.e. the vowel "a" itself-- and the horse (varga-ādi-aśvau), the end of the "pa" furnished with the triangle and the Bindu (tryasra-bindu-yuk-pa-antaḥ). After this triad of letters (arṇa-trayāt atas), (comes) the set of seven syllables declined in Vocative case starting with the word "mahāhāṭaka" and ending in "īśvari" (mahāhāṭaka-śabda-ādyam īśvari-iti-arṇasaptakam... āmantritam). (Next,) "kṣamasva" (kṣamasva iti) formed from three syllables (tri-arṇam), (together with) "pāpāntakāriṇi" (pāpāntakāriṇi) formed from six syllables (ṣaṭ-arṇam). (Now,) the word "vimohani" with the word "pāpa" at the beginning (pāpa-śabda-ādi-vimohani-padam). Afterward (tatas), "pāpaṁ" (pāpam), (and) "hana dhuna" (hana dhuna) twice each (dvis dvis). Such (īdṛśam) (set of) words --i.e. "pāpaṁ hana hana dhuna dhuna"-- (padam) consists of ten syllables (daśa-arṇam). (Next,) there is (syāt) "rudraśaktivaśāt" (rudra-śakti-vaśāt iti), which contains six letters (ṣaṭ-arṇam) (and) is declined in Ablative case (pañcamī-antam). After that (tatas), a single syllable (eka-akṣaram... tad) which is said to be (kīrtitam) the Brahma of emission (visarga-brahma), together with a letter "ta" without its vowels (tad-anacka-ta-kāreṇa saha), which he should read (paṭhet) as being one (ekībhāvatas). This (iyam) forty-nine-syllabled (randhra-abdhi-varṇā) Vidyā (vidyā) is said to be (kīrtitā) "the Vidyā of initiation" (dīkṣā-vidyā iti). (3) (Finally the third Vidyā:) The syllable of Māyā (māyā-arṇam) plus (ca) a triad of words (pada-trayam) containing eight syllables (aṣṭa-arṇam) —i.e. "pare brahme caturvidye" (pare brahme caturvidye)—, and (atha) (a word) containing five syllables (pañca-arṇam) called "yogadhāriṇi" (yogadhāriṇi-sañjñitam). (After that,) a triad of words (pada-trayam) ending in "e" (e-kāra-antam), declined in Vocative case (bodhana-stham) (and) said to contain ten syllables (daśa-arṇam parikīrtitam) — viz. "ātma antarātma paramātma" (ātma-antarātma-paramātma-rūpam ca)—. "Rudraśakti" (rudraśakti iti) contains four syllables (veda-arṇam syāt). Then (atha), (there is) this (eṣā) set of four words --I see "five", but maybe Abhinavagupta is not counting "me" as a word, who knows-- (catuṣpadī) containing twelve syllables (dvādaśa-arṇā) —i.e. "rudradayite" and "me pāpaṁ daha daha" (rudradayite atha me... pāpam daha daha iti). (Next,) the pair (yugmam) "saumye sadāśive" (saumye sadāśive) containing six syllables (ṣaṭkam). (And at the end come three words) containing four syllables and a half (sa-ardha-varṇa.catuṣkam tad) —viz. Bindu, arrow and svāhā" --the text reads "sāvahā", which really is "svāhā" as Jayaratha teaches in his famous commentary-- (bindu-iṣu-sāvahā)—. Thus (iti), this very (eṣā... sā) Vidyā (vidyā) removing (the faults for not following) samaya-s or rules (samaya-apahā) (and) containing a number of fifty and a half syllables (sa-ardha-arṇa-kha-śara-saṅkhyā) belongs to the Supreme Mistress/Goddess (pārama-īśvarī).
Glorious Bhūtirāja (śrīmat-bhūtirājaḥ), who (yaḥ) (was) the venerable Śrīkaṇṭha (śīmāt-śrīkaṇṭhaḥ) in person (sākṣāt) having taken possession of --lit. he took possession of-- (abhajat) a human body (mānuṣīm tanum), described (nyarūpayat) this (etad) triad of Vidyā-s (vidyā-trayam).
Virility (of the Mantra-s) (vīryam) has been mentioned (uktam) here (atra) previously (purā eva). The Guru (guruḥ) should practice/proceed (anusaret) everywhere (sarvatra) according to the goal, seed, penetration, inner utterance, etc. (of the Mantra-s) (artha-bīja-praveśa-antar-uccāra-ādi-anusāratas). Therefore (tad), there is nothing (na hi... kiñcana api asti) which (yad) has not been described (na nirūpitam) before (purā). I --lit. we-- do not like at all a fruitless repetition (niṣphalā punar uktiḥ tu na asmabhyam jātu rocate)!
Thus (iti evam), the essential nature of Mantra-s, Vidyā-s, etc. (mantra-vidyā-ādi-svarūpam) has been minutely described (upavarṇitam)||108-123||
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