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Tantrāloka (Tantraloka): Chapter 33 - stanzas 1 to 32 - Non-dual Shaivism of Kashmir
Ekīkāraḥ
Introduction
This is the only set of stanzas (from the stanza 1 to the stanza 32) of the thirty-third chapter (called Ekīkāraḥ).
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 18
अथ श्रीतन्त्रालोके त्रयस्त्रिंशमाह्निकम्।
Atha śrītantrāloke trayastriṁśamāhnikam|
Here begins (atha) the thirty-third (trayastriṁśam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|
अथावसरसम्प्राप्त एकीकारो निगद्यते।
यदुक्तं चक्रभेदेन सार्धं पूज्यमिति त्रिकम्।
तत्रैष चक्रभेदानामेकीकारो दिशानया॥१॥
Athāvasarasamprāpta ekīkāro nigadyate|
Yaduktaṁ cakrabhedena sārdhaṁ pūjyamiti trikam|
Tatraiṣa cakrabhedānāmekīkāro diśānayā||1||
Now (atha), the union --i.e. the meeting of all deities-- (ekīkāra), which has arrived at the right moment (avasara-samprāptaḥ), is discussed (nigadyate).
It has been said (uktam) that (yad) the triad (trikam) "is to be worshiped (pūjyam) together with the different groups (of deities) (cakra-bhedena sārdham... iti)". There (tatra), in this manner --viz. from this viewpoint-- (diśā anayā), this (eṣaḥ) union (ekīkāraḥ) of the different groups (of deities) (cakra-bhedānām) (will be talked about)||1||
विश्वा तदीशा हारौद्री वीरनेत्र्यम्बिका तथा।
गुर्वीति षडरे देव्यः श्रीसिद्धावीरदर्शिताः॥२॥
माहेशी ब्राह्मणी स्कान्दी वैष्णव्यैन्द्री यमात्मिका।
चामुण्डा चैव योगीशीत्यष्टाघोर्यादयोऽथवा॥३॥
अग्निनिरृतिवाय्वीशमातृभिर्द्वादशान्विताः।
नन्दा भद्रा जया काली कराली विकृतानना॥४॥
क्रोष्टुकी भीममुद्रा च वायुवेगा हयानना।
गम्भीरा घोषणी चेति चतुर्विंशत्यरे विधिः॥५॥
सिद्धिर्वृद्धिर्द्युतिर्लक्ष्मीर्मेधा कान्तिः स्वधा धृतिः।
दीप्तिः पुष्टिर्मतिः कीर्तिः सुस्थितिः सुगतिः स्मृतिः॥६॥
सुप्रभा षोडशी चेति श्रीकण्ठादिकशक्तयः।
बलिश्च बलिनन्दश्च दशग्रीवो हरो हयः॥७॥
माधवः षडरे चक्रे द्वादशारे त्वमी स्मृताः।
दक्षश्चण्डो हरः शौण्डी प्रमथो भीममन्मथौ॥८॥
शकुनिः सुमतिर्नन्दो गोपालश्च पितामहः।
श्रीकण्ठोऽनन्तसूक्ष्मौ च त्रिमूर्तिः शम्बरेश्वरः॥९॥
अर्घीशो भारभूतिश्च स्थितिः स्थाणुर्हरस्तथा।
झण्ठिभौतिकसद्योजानुग्रहक्रूरसैनिकाः॥१०॥
द्व्यष्टौ यद्वामृतस्तेन युक्ताः पूर्णाभतद्द्रवाः।
ओघोर्मिस्यन्दनाङ्गाश्च वपुरुद्गारवक्त्रकाः॥११॥
तनुसेचनमूर्तीशाः सर्वामृतधरोऽपरः।
स्त्रीपाठाच्छक्तयश्चैताः षोडशैव प्रकीर्तिताः॥१२॥
संवर्तलकुलिभृगुसितबकखड्गिपिनाकिभुजगबलिकालाः।
द्विश्छगलाण्डौ शिखिशोणमेषमीनत्रिदण्डि साषाढि॥१३॥
देवीकान्ततदर्धौ दारुकहलिसोमनाथशर्माणः।
जयविजयजयन्ताजितसुजयजयरुद्रकीर्तनावहकाः॥१४॥
तन्मूर्त्युत्साहदवर्धनाश्च बलसुबलभद्रदावहकाः।
तद्वान्दाता चेशो नन्दनसमभद्रतन्मूर्तिः॥१५॥
शिवदसुमनःस्पृहणका दुर्गो भद्राख्यकालश्च।
चेतोऽनुगकौशिककालविश्वसुशिवास्तथापरः कोपः॥१६॥
श्रुत्यग्न्यरे स्युरेते स्त्रीपाठाच्छक्तयस्त्वेताः।
जुङ्कारोऽथाग्निपत्नीति षडरे षण्ठवर्जिताः॥१७॥
द्वादशारे तत्सहिताः षोडशारे स्वराः क्रमात्।
हलस्तद्द्विगुणेऽष्टारे याद्यं हान्तं तु तत्त्रिके॥१८॥
Viśvā tadīśā hāraudrī vīranetryambikā tathā|
Gurvīti ṣaḍare devyaḥ śrīsiddhāvīradarśitāḥ||2||
Māheśī brāhmaṇī skāndī vaiṣṇavyaindrī yamātmikā|
Cāmuṇḍā caiva yogīśītyaṣṭāghoryādayo'thavā||3||
Agninirṛtivāyvīśamātṛbhirdvādaśānvitāḥ|
Nandā bhadrā jayā kālī karālī vikṛtānanā||4||
Kroṣṭukī bhīmamudrā ca vāyuvegā hayānanā|
Gambhīrā ghoṣaṇī ceti caturviṁśatyare vidhiḥ||5||
Siddhirvṛddhirdyutirlakṣmīrmedhā kāntiḥ svadhā dhṛtiḥ|
Dīptiḥ puṣṭirmatiḥ kīrtiḥ susthitiḥ sugatiḥ smṛtiḥ||6||
Suprabhā ṣoḍaśī ceti śrīkaṇṭhādikaśaktayaḥ|
Baliśca balinandaśca daśagrīvo haro hayaḥ||7||
Mādhavaḥ ṣaḍare cakre dvādaśāre tvamī smṛtāḥ|
Dakṣaścaṇḍo haraḥ śauṇḍī pramatho bhīmamanmathau||8||
Śakuniḥ sumatirnando gopālaśca pitāmahaḥ|
Śrīkaṇṭho'nantasūkṣmau ca trimūrtiḥ śambareśvaraḥ||9||
Arghīśo bhārabhūtiśca sthitiḥ sthāṇurharastathā|
Jhaṇṭhibhautikasadyojānugrahakrūrasainikāḥ||10||
Dvyaṣṭau yadvāmṛtastena yuktāḥ pūrṇābhataddravāḥ|
Oghormisyandanāṅgāśca vapurudgāravaktrakāḥ||11||
Tanusecanamūrtīśāḥ sarvāmṛtadharo'paraḥ|
Strīpāṭhācchaktayaścaitāḥ ṣoḍaśaiva prakīrtitāḥ||12||
Saṁvartalakulibhṛgusitabakakhaḍgipinākibhujagabalikālāḥ|
Dviśchagalāṇḍau śikhiśoṇameṣamīnatridaṇḍi sāṣāḍhi||13||
Devīkāntatadardhau dārukahalisomanāthaśarmāṇaḥ|
Jayavijayajayantājitasujayajayarudrakīrtanāvahakāḥ||14||
Tanmūrtyutsāhadavardhanāśca balasubalabhadradāvahakāḥ|
Tadvāndātā ceśo nandanasamabhadratanmūrtiḥ||15||
Śivadasumanaḥspṛhaṇakā durgo bhadrākhyakālaśca|
Ceto'nugakauśikakālaviśvasuśivāstathāparaḥ kopaḥ||16||
Śrutyagnyare syurete strīpāṭhācchaktayastvetāḥ|
Juṅkāro'thāgnipatnīti ṣaḍare ṣaṇṭhavarjitāḥ||17||
Dvādaśāre tatsahitāḥ ṣoḍaśāre svarāḥ kramāt|
Halastaddviguṇe'ṣṭāre yādyaṁ hāntaṁ tu tattrike||18||
The goddesses (devyaḥ) in the wheel with six spokes (ṣaṭ-are) displayed in the venerable Siddhāvīra (śrī-siddhāvīra-darśitāḥ) (are:) "Viśvā (viśvā), the One who has power over that --according to Jayaratha, she is "Viśveśvarī", i.e. the Goddess of the universe-- (tad-īśā), Hāraudrī (hāraudrī), Vīranetrī (vīranetrī), Ambikā (ambikā) as well as (tathā) Gurvī (gurvī iti)". The procedure (vidhiḥ) with reference to the wheel with twenty-four spokes (caturviṁśati-are) (contains the following goddesses — First) eight (aṣṭa) (goddesses called:) "Māheśī (māheśī), Brāhmaṇī (brāhmaṇī), Skāndī (skāndī), Vaiṣṇavī (vaiṣṇavī), Aindrī (aindrī), Yamātmikā (yamātmikā), Cāmuṇḍā (cāmuṇḍā), and (ca eva) Yogīśī (yogīś iti)". Or else (athavā) Aghorī, etc. (aghorī-ādayaḥ) together with the mothers of the southeast, southwest, northwest and northeast (agni-nirṛti-vāyu-īśa-mātṛbhiḥ), accompanied by the twelve (mothers known as:) "Nandā (nandā), Bhadrā (bhadrā), Jayā (jayā), Kālī (kālī), Karālī (karālī), Vikṛtānanā (vikṛtānanā), Kroṣṭukī (kroṣṭukī), Bhīmamudrā (bhīmamudrā), and (ca) Vāyuvegā (vāyuvegā), (along with) Hayānanā (hayānanā), Gambhīrā (gambhīrā) and (ca) Ghoṣaṇī (ghoṣaṇī... iti)". The śakti-s of Śrīkaṇṭha, etc. (śrīkaṇṭha-ādika-śaktayaḥ): "Siddhi (siddhiḥ), Vṛddhi (vṛddhiḥ), Dyuti (dyutiḥ), Lakṣmī (lakṣmīḥ), Medhā (medhā), Kānti (kāntiḥ), Svadhā (svadhā), Dhṛti (dhṛtiḥ), Dīpti (dīptiḥ), Puṣṭi (puṣṭiḥ), Mati (matiḥ), Kīrti (kīrtiḥ), Susthiti (susthitiḥ), Sugati (sugatiḥ), Smṛti (smṛtiḥ), and (ca) the sixteenth one (ṣoḍaśī) (called) Suprabhā (suprabhā... iti)". In the six-spoked wheel (ṣaṭ-are cakre): Bali (baliḥ), Balinanda (balinandaḥ), Daśagrīva (daśagrīvaḥ), Hara (haraḥ), Haya (hayaḥ), and (ca... ca) Mādhava (mādhavaḥ). But (tu) these --lit. those-- (amī) are said to be (smṛtāḥ) in the twelve-spoked (wheel) (dvādaśāre): Dakṣa (dakṣaḥ), Caṇḍa (caṇḍaḥ), Hara (haraḥ), Śauṇḍī (śauṇḍī), Pramatha (pramathaḥ), Bhīma and Manmatha (bhīma-manmathau), Śakuni (śakuniḥ), Sumati (sumatiḥ), Nanda (nandaḥ), Gopāla (gopāla), and (ca) Pitāmaha (pitāmahaḥ). The sixteen (dvi-aṣṭau) (are:) Śrīkaṇṭha (śrīkaṇṭhaḥ), Ananta and Sūkṣma (ananta-sūkṣmau), Trimūrti (trimūrtiḥ), Śambareśvara (śambareśvaraḥ), Arghīśa (arghīśaḥ), Bhārabhūti (bhārabhūtiḥ), Sthiti (sthitiḥ), Sthāṇu (sthāṇuḥ), Hara (haraḥ), as well as (ca... ca... tathā) Jhaṇṭi, Bhautika, Sadyoja, Anugraha, Krūra, (and) Sainika (jhaṇṭhi-bhautika-sadyoja-anugraha-krūra-sainikāḥ). Or else (yad vā), those who are connected (yuktāḥ) with Amṛta (amṛtaḥ tena), i.e. Pūrṇa, Abha, its Drava (pūrṇa-abha-tad-dravāḥ), Ogha, Ūrmi, Syandana, Aṅga (ogha-ūrmi-syandana-aṅgāḥ), Vapus (vapuḥ), Udgāra, Vaktraka (udgāra-vaktrakāḥ), Tanu, Secana, Mūrti, Īśa (tanu-secana-mūrti-īśāḥ), and (ca) the other (aparaḥ), Sarvāmṛtadhara (sarvāmṛtadharaḥ). By reading in the feminine gender (strī-pāṭhāt... ca), these (etāḥ) are said to be (prakīrtitāḥ) the sixteen (ṣoḍaśa eva) śakti-s or powers (śaktasyaḥ). (Other twenty-four possessors of śakti now:) Saṁvarta, Lakulī, Bhṛgu, Sita, Baka, Khaḍgī, Pinākī, Bhujaga, Bali, Kāla, (saṁvarta-lakuli-bhṛgu-sita-baka-khaḍgi-pināki-bhujaga-bali-kālāḥ), Dvis and Chagalāṇḍa (dvis-chagalāṇḍau), Śikhī, Śoṇa, Meṣa, Mīna, Tridaṇḍī (śikhi-śoṇa-meṣa-mīna-tridaṇḍi), together with Āṣādhī (sa-āṣāḍhi), Devīkānta and Tadardha (devīkānta-tadardhau), Dāruka, Halī, Somanātha, (and) Śarmā (dāruka-hali-somanātha-śarmāṇaḥ). These (ete) are (syuḥ) (the thirty-four deities) in the thirty-four-spoked (wheel) (śruti-agni-are): Jaya, Vijaya, Jayanta, Ajita, Sujaya, Jaya, Rudra, Kīrtana, Āvahaka (jaya-vijaya-jayanta-ajita-sujaya-jaya-rudra-kīrtana-āvahakāḥ), and (ca) its Mūrti, Utsāhada, Vardhana, (tad-mūrti-utsāhada-vardhanāḥ), Bala, Subala, Bhadrada, Āvahaka --the name Āvahaka repeats-- (bala-subala-bhadrada-āvahakāḥ), Tadvān (tadvān), Dātā (dātā) and (ca) Īśa (īśaḥ), Nandana, Samabhadra, Tanmūrti (nandana-samabhadra-tanmūrtiḥ), Śivada, Sumanas, Spṛhaṇaka (śivada-sumanas-spṛhaṇakāḥ), Durga (durgaḥ), and (ca) Kāla called Bhadra (bhadra-ākhya-kālaḥ), Ceto'nuga, Kauśika, Kāla, Viśva, Suśiva (ceto'nuga-kauśika-kāla-viśva-suśivāḥ), as well as (tathā) the other (aparaḥ), Kopa (kopa). By reading in feminine gender (strī-pāṭhāt), these (etāḥ) (are) the śakti-s or powers (śaktayaḥ).
The syllable "juṁ" (juṁ-kāraḥ) and (atha) "the wife of fire" --i.e. "svāhā" according to Jayaratha-- (agni-patnī iti) in the six-spoked (wheel) (ṣaṭ-are). The vowels (svarāḥ) without the eunuch ones --i.e. ṛ, ṝ, ḷ and ḹ; better "ṣaṇḍha"-- (ṣaṇṭha-varjitāḥ) in the twelve-spoked (wheel) (dvādaśa-are). (The same 12 vowels but now) together with those ones --i.e. with the eunuch ones-- (tad-sahitāḥ) in due order (kramāt) in the sixteen-spoked (wheel) (ṣoḍaśa-are). The consonants (halas) in (a wheel) with a double number (of spokes) than that one --viz. than the previous one, i.e. 2 x 16 = 32 spokes-- (tad-dviguṇe). The (letters) starting with "ya" (ya-ādyam) (and) ending in "ha" (ha-antam) in the eight-spoked (wheel) (aṣṭa-are). In that triad --i.e. in the wheels containing 16, 32 and 8 spokes, respectively-- (tad-trike), (all letters of the Sanskrit alphabet are included)||2-18||
Stanzas 19 to 21
द्वात्रिंशदरके सान्तं बिन्दुः सर्वेषु मूर्धनि।
एवमन्यान्बहूंश्चक्रभेदानस्मात्प्रकल्पयेत्॥१९॥
Dvātriṁśadarake sāntaṁ binduḥ sarveṣu mūrdhani|
Evamanyānbahūṁścakrabhedānasmātprakalpayet||19||
In the thirty-two-spoked (wheel) (dvātriṁśat-arake), a Bindu or Dot (biduḥ) (is) above (mūrdhani) all (sarveṣu) (consonants) ending in "sa" (sa-antam) --far-fetched Sanskrit here, since the concord is broken; I would have preferred Abhinavagupta to write like in Mālinīvijayottaratantra 20.57: "sarveṣāmupari"--.
He should thus conceive (evam... prakalpayet) the many kinds of cakra-s or wheels other (anyān bahūn cakra-bhedān) than this (asmāt)||19||
एक एव चिदात्मैष विश्वामर्शनसारकः।
शक्तिस्तद्वानतो माता शब्दराशिः प्रकीर्तितौ॥२०॥
तयोरेव विभागे तु शक्तितद्वत्प्रकल्पने।
शब्दराशिर्मालिनी च क्षोभात्म वपुरीदृशम्॥२१॥
Eka eva cidātmaiṣa viśvāmarśanasārakaḥ|
Śaktistadvānato mātā śabdarāśiḥ prakīrtitau||20||
Tayoreva vibhāge tu śaktitadvatprakalpane|
Śabdarāśirmālinī ca kṣobhātma vapurīdṛśam||21||
This (eṣaḥ) Cit or Consciousness --lit. which is Consciousness-- (cit-ātmā), whose essence is universal Awareness --i.e. AHAM or I-consciousness, also called Spanda or Vibration-- (viśva-āmarśana-sārakaḥ), is only one (ekaḥ eva). The Śakti or Power (śaktiḥ) (and) Her Possessor --usually He is called "Śaktimān"-- (tadvān) (are) therefore (atas) said to be (prakīrtitau) the Mother --according to Jayaratha, She is Mātṛkā: "Mātā mātṛkā"-- (mātā) (and) Śabdarāśi (śabdarāśiḥ). But (tu) when they both are divided (tayoḥ eva vibhāge) (and) conceived as Śakti and Her Possessor (śakti-tadvat-prakalpane), (they become) Śabdarāśi (śabdarāśiḥ) and (ca) Mālinī (mālinī), (and their) form (vapus), whose nature is agitation (kṣobha-ātma), is such (īdṛśam)||20-21||
Stanzas 22 to 30
तथान्तःस्थपरामर्शभेदने वस्तुतस्त्रिकम्।
अनुत्तरेच्छोन्मेषाख्यं यतो विश्वं विमर्शनम्॥२२॥
आनन्देशोर्मियोगे तु तत्षट्कं समुदाहृतम्।
अन्तःस्थोष्मसमायोगात्तदष्टकमुदाहृतम्॥२३॥
तदामृतचतुष्कोनभावे द्वादशकं भवेत्।
तद्योगे षोडशाख्यं स्यादेवं यावदसङ्ख्यता॥२४॥
Tathāntaḥsthaparāmarśabhedane vastutastrikam|
Anuttarecchonmeṣākhyaṁ yato viśvaṁ vimarśanam||22||
Ānandeśormiyoge tu tatṣaṭkaṁ samudāhṛtam|
Antaḥsthoṣmasamāyogāttadaṣṭakamudāhṛtam||23||
Tadāmṛtacatuṣkonabhāve dvādaśakaṁ bhavet|
Tadyoge ṣoḍaśākhyaṁ syādevaṁ yāvadasaṅkhyatā||24||
When there is the splitting of the inner awareness --by "inner awareness", Abhinavagupta is referring to I-consciousness or Aham-- (antaḥstha-parāmarśa-bhedane) in that manner (tathā), (it is) really (vastutas) the triad (trikam) called Anuttara, Icchā and Unmeṣa --viz. the vowels "a", "i" and "u", respectively-- (anuttara-icchā-unmeṣa-ākhyam), from which (yatas) the universal awareness (emerges) (viśvam vimarśanam). When there is (their) association with Ānanda, Īśa and Ūrmi --i.e. the vowels "ā", "ī" and "ū", respectively-- (ānanda-īśa-ūrmi-yoge tu), that (tad) is said to be (samudāhṛtam) the hexad (ṣaṭkam). Through the association with Semivowels and Sibilants --viz. "ya", "ra", "la" and "va", plus "śa", "ṣa", "sa" and "ha"-- (antaḥstha-ūṣma-samāyogāt), that (tad) is said to be (udāhṛtam) the octad (aṣṭakam). In the absence of the tetrad of Amṛta vowels --i.e. without "ṛ", "ṝ", "ḷ" and "ḹ", which are called Amṛta or Imperishable-- (amṛta-catuṣka-ūna-bhāve), that (tad) would be (bhavet) the dodecad (dvādaśakam). When there is union with them --viz. with those four Amṛta vowels-- (tad-yoge), (that) is (syā) called a sixteen(-spoked cakra or wheel) (ṣoḍaśa-ākhyam). (This continues) thus (increasing) (evam) until (yāvat) it becomes innumerable (asaṅkhyatā)||22-24||
विश्वमेकपरामर्शसहत्वात्प्रभृति स्फुटम्।
अंशांशिकापरामर्शान्पर्यन्ते सहते यतः॥२५॥
अतः पञ्चाशदैकात्म्यं स्वरव्यक्तिविरूपता।
वर्गाष्टकं वर्णभेद एकाशीतिकलोदयः॥२६॥
इति प्रदर्शितं पूर्वमर्धमात्रासहत्वतः।
स्वरार्धमप्यस्ति यतः स्वरितस्यार्धमात्रकम्॥२७॥
तस्यादित उदात्तं तत्कथितं पदवेदिना।
इत्थं संविदियं याज्यस्वरूपामर्शरूपिणी॥२८॥
अभिन्नं संविदश्चैतच्चक्राणां चक्रवालकम्।
स्वाम्यावरणभेदेन बहुधा तत्प्रयोजयेत्॥२९॥
Viśvamekaparāmarśasahatvātprabhṛti sphuṭam|
Aṁśāṁśikāparāmarśānparyante sahate yataḥ||25||
Ataḥ pañcāśadaikātmyaṁ svaravyaktivirūpatā|
Vargāṣṭakaṁ varṇabheda ekāśītikalodayaḥ||26||
Iti pradarśitaṁ pūrvamardhamātrāsahatvataḥ|
Svarārdhamapyasti yataḥ svaritasyārdhamātrakam||27||
Tasyādita udāttaṁ tatkathitaṁ padavedinā|
Itthaṁ saṁvidiyaṁ yājyasvarūpāmarśarūpiṇī||28||
Abhinnaṁ saṁvidaścaitaccakrāṇāṁ cakravālakam|
Svāmyāvaraṇabhedena bahudhā tatprayojayet||29||
Since (yatas), evidently (sphuṭam), (Consciousness bears) the universe (viśvam), starting from an act of bearing (it) in a single Awareness (eka-parāmarśa-sahatvāt prabhṛti), (until) It finally bears (paryante sahate) smaller and smaller portions of awareness (aṁśāṁśikā-parāmarśān), therefore (atas) (It shines forth as:) "The oneness of the fifty (pañcāśat-aikātmyam), the manifoldness/variety of vowels and (their) manifestations (svara-vyakti-virūpatā), the octad of varga-s --"varga-s" are the groups of letters-- (varga-aṣṭakam), the division of letters (varṇa-bhedaḥ), (and) the rising of the eight-one parts (ekāśīti-kalā-udayaḥ... iti)", as shown (pradarśitam) before (pūrvam).
Half a vowel (svara-ardham) also (api) exists (asti) since (the wovels) bear (division) into half mātrā-s --one mātrā is the time it takes to utter a short vowel-- (ardha-mātrā-sahatvatas), for which reason (yatas) it has been said (tad kathitam) by the one who is acquainted with words --an epithet of Pāṇini, the greatest Sanskrit grammarian-- (pada-vedinā) (that) the half measure (ardha-mātrakam) at the beginning of a svarita accent --this is the circumflex accent-- (svaritasya... tasya āditas) (is) is an udātta accent --this is the acute accent-- (udāttam).
In this way (ittham), this (iyam) Consciousness (saṁvid) is the awareness of the essential nature of the object to be worshiped (yājya-svarūpa-āmarśa-rūpiṇī). And (ca) this (etad) mass or multitude (cakravālakam) of cakra-s or wheels (cakrāṇām) is not different (abhinnam) from Consciousness (saṁvidaḥ). He should employ (prayojayet) that (tad) in many ways (bahudhā) according to the different circuits of the Master (svāmi-āvaraṇa-bhedena)||26-29||
परा परापरा चान्या सृष्टिस्थितितिरोधयः।
मातृसद्भावरूपा तु तुर्या विश्रान्तिरुच्यते॥३०॥
Parā parāparā cānyā sṛṣṭisthititirodhayaḥ|
Mātṛsadbhāvarūpā tu turyā viśrāntirucyate||30||
Parā (parā), Parāparā (parā-aparā), and (ca) the other --i.e. Aparā-- (anyā) (are) manifestation, maintenance and concealment (sṛṣṭi-sthiti-tirodhayaḥ). The fourth (śakti) (turyā), whose form is Mātṛsadbhāva (mātṛsadbhāva-rūpā tu), is said to be (ucyate) a repose (viśrāntiḥ)||30||
Stanzas 31 to 32
तच्च प्रकाशं वक्त्रस्थं सूचितं तु पदे पदे।
तुर्ये विश्रान्तिराधेया मातृसद्भावसारिणि॥३१॥
तथास्य विश्वमाभाति स्वात्मतन्मयतां गतम्।
इत्येष शास्त्रार्थस्योक्त एकीकारो गुरूदितः॥३२॥
Tacca prakāśaṁ vaktrasthaṁ sūcitaṁ tu pade pade|
Turye viśrāntirādheyā mātṛsadbhāvasāriṇi||31||
Tathāsya viśvamābhāti svātmatanmayatāṁ gatam|
Ityeṣa śāstrārthasyokta ekīkāro gurūditaḥ||32||
And (ca) that (tad) clearly (prakāśam) resides in the mouth (of the Guru) (vaktra-stham), but (tu) it is indicated (sūcitam) in each word (pade pade).
The repose (viśrāntiḥ) is to be placed/deposited (ādheyā) in the Fourth One --Abhinavagupta does not refer to the fourth śakti, because the gender here is masculine, but to the possessor of that śakti-- (turye), which possesses the essence of Mātṛsadbhāva (mātṛsadbhāva-sāriṇi).
Accordingly (tathā), the universe (viśvam) appears (ābhāti) to him (asya) to have attained identity with his own Self (sva-ātma-tanmayatām gatam).
Thus (iti), this (eṣaḥ) union/unification (ekīkāraḥ) of the things (occurring) in the scriptures (śāstra-arthasya) —which was proclaimed by the Guru (guru-uditaḥ)— has been declared (uktaḥ)||31-32||
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