The Kramastotram of Abhinavagupta

Hymn about Krama

 Introduction

This is the venerable Kramastotram of Abhinavagupta (Hymn on Krama). Abhinavagupta is very well known for his voluminous works such as the Tantrāloka, Tantrasāra, Parātrīśikāvivaraṇa, etc. All of those works required an incredible intellectual quotient and a great deal of experience, as well as knowledge, concerning the tradition of Trika Shaivism. Abhinavagupta's disciples did not always have intellects capable of fully understanding the meanings in all his mysterious and complicated teachings. Many of them were merely devotees, with great hearts but with small intellectual aptitudes to cope with such extensive treatises full of extremely complicated Sanskrit. It is generally said that only the saint Kṣemarāja could handle the massive erudition of Abhinavagupta. So, in order to relieve those disciples endowed with very weak intellects, Abhinavagupta compassionately composed small works of just a few verses, such as this Kramastotram.

Krama is one of the four schools of Trika Shaivism, the other three ones being Spanda, Pratyabhijñā and Kula. In this Kramastotram, Abhinavagupta finally gives a complete explanation of the twelve goddesses of the perceptual process (4 for the perceived object, 4 for perception itself, and 4 for the perceiver). This is something that he described briefly in the Tantrāloka, without explaining it in depth. I could write a longer introduction describing the 12 goddesses, but it is better that Abhinavagupta himself do so in the hymn.

Now read the Kramastotram and experience Supreme Delight, dear Śiva.

Important: Everything within parentheses and in italics in the translation has been added by me to complete the meaning of a particular phrase or sentence. Likewise, everything within double dashes (--...--) constitutes additional clarifying information also added by me.

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 Kramastotram

अयं दुःखव्रातव्रतपरिगमे पारणविधिर्महासौख्यसारप्रसरणरसे दुर्दिनमिदम्।
यदन्यन्यक्कृत्या विषमविशिखप्लोषणगुरोर्विभोः स्तोत्रे शश्वत्प्रतिफलति चेतो गतभयम्॥१॥
Ayaṁ duḥkhavrātavrataparigame pāraṇavidhirmahāsaukhyasāraprasaraṇarase durdinamidam|
Yadanyanyakkṛtyā viṣamaviśikhaploṣaṇagurorvibhoḥ stotre śaśvatpratiphalati ceto gatabhayam||1||

This (ayam) (is) the procedure for satisfaction and enjoyment (pāraṇa-vidhiḥ) once it is known that (this) way of living is a host of sufferings (duḥkha-vrāta-vrata-parigame). (And) once one has (savored) the Sap of the expansion whose essence is the Great Delight (mahā-saukhya-sāra-prasaraṇa-rase), despising this evil day --Māyā-- which is something other than that --than the aforementioned Sap-- (yad-anya-nyakkṛtyā), the mind (cetas), free from fear (gata-bhayam), continually (śaśvat) is reflected (pratiphalati) in the hymn (stotre) of the All-pervading One (vibhoḥ) who is the Guru that incinerates the five-arrowed one --this refers to Kāmadeva, the god of desire-- (viṣama-viśikha-ploṣaṇa-guroḥ)||1||

विमृश्य स्वात्मानं विमृशति पुनः स्तुत्यचरितं तथा स्तोता स्तोत्रे प्रकटयति भेदैकविषये।
विमृष्टश्च स्वात्मा निखिलविषयज्ञानसमये तदित्थं त्वत्स्तोत्रेऽहमिह सततं यत्नरहितः॥२॥
Vimṛśya svātmānaṁ vimṛśati punaḥ stutyacaritaṁ tathā stotā stotre prakaṭayati bhedaikaviṣaye|
Vimṛṣṭaśca svātmā nikhilaviṣayajñānasamaye taditthaṁ tvatstotre'hamiha satataṁ yatnarahitaḥ||2||

Having become conscious (vimṛśya) of himself --of his own Self-- (sva-ātmānam), the panegyrist --Abhinavagupta-- (stotā) thus becomes conscious (vimṛśati... tathā) again (punar) of (Your) laudable behavior (stutya-caritam), (and) makes it visible (prakaṭayati) in the hymn whose subject is unity in diversity (stotre... bheda-eka-viṣaye). And (ca) one becomes conscious of one's own Self --lit. one's own Self is perceived-- (vimṛṣṭaḥ... sva-ātmā) at the moment when knowledge of all things (springs forth) (nikhila-viṣaya-jñāna-samaye). Therefore (tad), I (aham), effortlessly (yatna-rahitaḥ), (am) constantly (satatam) here (iha), in Your hymn (tvad-stotre), in this manner (ittham)||2||

अनामृष्टः स्वात्मा न हि भवति भावप्रमितिभागनामृष्टः स्वात्मेत्यपि हि न विनामर्शनविधेः।
शिवश्चासौ स्वात्मा स्फुरदखिलभावैकसरसस्ततोऽहं त्वत्स्तोत्रे प्रवणहृदयो नित्यसुखितः॥३॥
Anāmṛṣṭaḥ svātmā na hi bhavati bhāvapramitibhāganāmṛṣṭaḥ svātmetyapi hi na vināmarśanavidheḥ|
Śivaścāsau svātmā sphuradakhilabhāvaikasarasastato'haṁ tvatstotre pravaṇahṛdayo nityasukhitaḥ||3||

The Self (sva-ātmā) that is not perceived --when one is not aware of Him-- (an-āmṛṣṭaḥ) does not have a correct notion of Reality --the word «pramiti» is a very technical term in Trika Shaivism, but here I translated it more literally-- (bhāva-pramiti-bhāk). Without (vinā) the procedure/means/method for perceiving Him --for perceiving the Self-- (āmarśana-vidheḥ) there is not even (api hi na) (consciousness/knowledge) that «the Self is not perceived» (an-āmṛṣṭaḥ sva-ātmā iti). And (ca) Śiva (śivaḥ) (is) the Self (asau sva-ātmā) endowed with the sole Sap which is the entire Reality that flashes forth (sphurat-akhila-bhāva-eka-sa-rasaḥ). Consequently (tatas), I (aham), with my heart devoted (pravaṇa-hṛdayaḥ) to Your hymn (tvad-stotre), am always joyful and pleased (nitya-sukhitaḥ)||3||

विचित्रैर्जात्यादिभ्रमणपरिपाटीपरिकरैरवाप्तं सार्वज्ञं हृदयं यदयत्नेन भवता।
तदन्तस्त्वद्बोधप्रसरसरणीभूतमहसि स्फुटं वाचि प्राप्य प्रकटय विभोः स्तोत्रमधुना॥४॥
Vicitrairjātyādibhramaṇaparipāṭīparikarairavāptaṁ sārvajñaṁ hṛdayaṁ yadayatnena bhavatā|
Tadantastvadbodhaprasarasaraṇībhūtamahasi sphuṭaṁ vāci prāpya prakaṭaya vibhoḥ stotramadhunā||4||

The Heart (hṛdayam yad) of the Omniscient One (sārvajñam) has been attained (avāptam) by You (bhavatā) effortlessly (ayatnena) through the many and varied (discernments concerning) the succession of deviations/errors regarding caste, etc. (vicitraiḥ jāti-ādi-bhramaṇa-paripāṭī-parikaraiḥ). Having obtained (prāpya) clearly (sphuṭam) That --said Heart-- (tad) within (antar) the Speech whose greatness forms a path for the diffusion/expansion of Your Knowledge/Consciousness (tvad-bodha-prasara-saraṇī-bhūta-mahasi... vāci), now (adhunā) disclose (prakaṭaya) the hymn (stotram) of the All-Pervading One (vibhoḥ)||4||

विधुन्वानो बन्धाभिमतभवमार्गस्थितिमिमां रसीकृत्यानन्तस्तुतिहुतवहप्लोषितभेदाम्।
विचित्रस्वस्फारस्फुरितमहिमारम्भरभसात्पिबन्भावानेतान्वरद मदमत्तोऽस्मि सुखितः॥५॥
Vidhunvāno bandhābhimatabhavamārgasthitimimāṁ rasīkṛtyānantastutihutavahaploṣitabhedām|
Vicitrasvasphārasphuritamahimārambharabhasātpibanbhāvānetānvarada madamatto'smi sukhitaḥ||5||

Shaking off from myself (vidhunvānaḥ) this state (characteristic) of the path of Saṁsāra which is considered bondage (bandha-abhimata-bhava-mārga-sthitim imām), transforming into Sap the duality burnt by the fire of infinite praise (rasīkṛtya ananta-stuti-hutavaha-ploṣita-bhedām), (and) drinking (piban) these positive entities --everything that exists-- (bhāvān etān) through the impetuosity of the work of Greatness that has appeared flashingly as Its wonderful Expansion (vicitra-sva-sphāra-sphurita-mahimā-ārambha-rabhasāt), O Giver of boons! (vara-da), I am (asmi) joyful (sukhitaḥ) (and) intoxicated by wine --or also «delighted by intoxication»-- (mada-mattaḥ)||5||

 भवप्राज्यैश्वर्यप्रथितबहुशक्तेर्भगवतो विचित्रं चारित्रं हृदयमधिशेते यदि ततः।
कथं स्तोत्रं कुर्यादथ च कुरुते तेन सहसा शिवैकात्म्यप्राप्तौ शिवनतिरुपायः प्रथमकः॥६॥
Bhavaprājyaiśvaryaprathitabahuśakterbhagavato vicitraṁ cāritraṁ hṛdayamadhiśete yadi tataḥ|
Kathaṁ stotraṁ kuryādatha ca kurute tena sahasā śivaikātmyaprāptau śivanatirupāyaḥ prathamakaḥ||6||

If (yadi) the varied and wonderful (vicitram) course of action (cāritram) of the Lord who possesses many powers extended/deployed by His abundant Lordship over Saṁsāra (bhava-prājya-aiśvarya-prathita-bahu-śakteḥ bhagavataḥ) rests (adhiśete) in the Heart (hṛdayam), then (tatas) how (katham) would one make (kuryāt) a hymn (stotram)? Likewise (atha ca), (if) one makes it (kurute) through that Power (tena sahasā), (then,) when union with Śiva is attained (śiva-aikātmya-prāptau), the prostration before Śiva (śiva-natiḥ) (is) the foremost (prathamakaḥ) means (upāyaḥ)||6||

ज्वलद्रूपं भास्वत्पचनमथ दाहं प्रकटनं विमुच्यान्यद्वह्नेः किमपि घटते नैव हि वपुः।
स्तुवे संविद्रश्मीन्यदि निजनिजांस्तेन स नुतो भवेन्नान्यः कश्चिद्भवति परमेशस्य विभवः॥७॥
Jvaladrūpaṁ bhāsvatpacanamatha dāhaṁ prakaṭanaṁ vimucyānyadvahneḥ kimapi ghaṭate naiva hi vapuḥ|
Stuve saṁvidraśmīnyadi nijanijāṁstena sa nuto bhavennānyaḥ kaścidbhavati parameśasya vibhavaḥ||7||

Flaming (jvalat-rūpam), brilliant (bhāsvat), cooking (pacanam), burning (dāham) and (atha) making visible (prakaṭanam)... with the exception (vimucya) of the body (vapus) of fire (vahneḥ), it is not possible (ghaṭate na eva hi) that anything else (could do such a thing) (anyad... kim api). If (yadi) I praise (stuve) each of the own rays of Consciousness (saṁvid-raśmīn... nija-nijān), then (tena) that (saḥ) which is (bhavet) praised (nutaḥ) is nothing other (na anyaḥ kaścid bhavati) than the Glory (vibhavaḥ) of the Supreme Lord (parama-īśasya)||7||

विचित्रारम्भत्वे गलितनियमे यः किल रसः परिच्छेदाभावात्परमपरिपूर्णत्वमसमम्।
स्वयं भासां योगः सकलभवभावैकमयताविरुद्धैर्धर्मौघैः परचितिरनर्घोचितगुणा॥८॥
Vicitrārambhatve galitaniyame yaḥ kila rasaḥ paricchedābhāvātparamaparipūrṇatvamasamam|
Svayaṁ bhāsāṁ yogaḥ sakalabhavabhāvaikamayatāviruddhairdharmaughaiḥ paracitiranarghocitaguṇā||8||

The Sap (rasaḥ) that (yaḥ) indeed (kila) (arises) when restrictions fade away (galita-niyame) during the varied and marvelous beginning (vicitra-ārambhatve), (is) unequaled (asamam) Supreme Fullness (parama-paripūrṇatvam), due to the absence of limitations (pariccheda-abhāvāt). The self-luminous --I expected «bhāsan», it must be a typographical error-- (svayam bhāsām) Yoga (yogaḥ), which is unity with the positive entities --everything that exists-- throughout the entire Saṁsāra (sakala-bhava-bhāva-ekamayatā), (is also) the Highest, Delightful, and Invaluable Consciousness --as «ucita» has various meanings, the combinations are many, Abhinavagupta should have been clearer and more specific-- (para-citiḥ anargha-ucita-guṇā) endowed with unimpeded currents of qualities (aviruddhaiḥ dharma-oghaiḥ)||8||

इतीदृक्षै रूपैर्वरद विविधं ते किल वपुर्विभाति स्वांशेऽस्मिन्जगति गतभेदं भगवतः।
तदेवैतत्स्तोतुं हृदयमथ गीर्बाह्यकरणप्रबन्धाश्च स्युर्मे सततमपरित्यक्तरभसः॥९॥
Itīdṛkṣai rūpairvarada vividhaṁ te kila vapurvibhāti svāṁśe'sminjagati gatabhedaṁ bhagavataḥ|
Tadevaitatstotuṁ hṛdayamatha gīrbāhyakaraṇaprabandhāśca syurme satatamaparityaktarabhasaḥ||9||

Thus (iti), O Giver of boons! (vara-da), Your (te) Body (vapus) indeed (kila) shines (vibhāti) in various ways (vividham) with such forms (īdṛkṣaiḥ rūpaiḥ), free from duality (gata-bhedam), in this universe which is the Lord's own aspect (sva-aṁśe asmin jagati... bhagavataḥ). In (my) case, who have an impetuosity/passion that never wanes --lit. impetuosity/passion not abandoned-- (aparityakta-rabhasaḥ), my (me) heart (hṛdayam) as well as (atha) (my) speech (gīḥ) and (ca) the series of external instruments --powers of perception and action-- (bāhya-karaṇa-prabandhāḥ) (only) exist (syuḥ) to praise (stotum) that very Thing --such a Body of the Supreme Lord-- (tad eva etat)||9||

तवैवैकस्यान्तः स्फुरितमहसो बोधजलधेर्विचित्रोर्मिव्रातप्रसरणरसो यः स्वरसतः।
त एवामी सृष्टिस्थितिलयमयस्फूर्जितरुचां शशाङ्कार्काग्नीनां युगपदुदयापायविभवाः॥१०॥
Tavaivaikasyāntaḥ sphuritamahaso bodhajaladhervicitrormivrātaprasaraṇaraso yaḥ svarasataḥ|
Ta evāmī sṛṣṭisthitilayamayasphūrjitarucāṁ śaśāṅkārkāgnīnāṁ yugapadudayāpāyavibhavāḥ||10||

The Sap of the propagation of the varied mass of waves (vicitra-ūrmi-vrāta-prasaraṇa-rasaḥ yaḥ) of Your single Ocean of Consciousness whose Greatness flashes forth (tava eva ekasya... sphurita-mahasaḥ bodha-jaladheḥ) within (antar) by its own inclination (sva-rasatas), (are) those very (te eva amī) glorious powers —relating to simultaneous arising and destruction— (yugapad-udaya-apāya-vibhavāḥ) of moon, sun, and fire (śaśāṅka-arka-agnīnām) which are the thundering light consisting of manifestation, maintenance, and dissolution (sṛṣṭi-sthiti-laya-maya-sphūrjita-rucām)||10||

 अतश्चित्राचित्रक्रमतदितरादिस्थितिजुषो विभोः शक्तिः शश्वद्व्रजति न विभेदं कथमपि।
तदेतस्यां भूमावकुलमिति ते यत्किल पदं तदेकाग्रीभूयान्मम हृदयभूर्भैरव विभो॥११॥
Ataścitrācitrakramataditarādisthitijuṣo vibhoḥ śaktiḥ śaśvadvrajati na vibhedaṁ kathamapi|
Tadetasyāṁ bhūmāvakulamiti te yatkila padaṁ tadekāgrībhūyānmama hṛdayabhūrbhairava vibho||11||

For this reason (atas), the Power (śaktiḥ) of the All-pervading One, which abides in a state that is varied and non-varied, (with) succession and with its opposite, etc. (citra-acitra-krama-tad-itara-ādi-sthiti-juṣaḥ vibhoḥ), never becomes divided at all (śaśvat vrajati na vibhedam katham api). On this Stage of Yours (etasyām bhūmau... te) (lies) that (tad) State (padam) which (yad) (is) indeed (kila) «Akula» (akulam iti). O Bhairava (bhairava), may the site of my heart become concentrated on That (tad-ekāgrī-bhūyāt mama hṛdaya-bhūḥ), O All-pervading One (vibho)!||11||

अमुष्मात्सम्पूर्नाद्वत रसमहोल्लाससरसान्निजां शक्तिं भेदं गमयसि निजेच्छाप्रसरतः।
अनर्घं स्वातन्त्र्यं तव तदिदमत्यद्भुतमयीं भवच्छक्तिं स्तुन्वन्विगलितभयोऽहं शिवमयः॥१२॥
Amuṣmātsampūrnādvata rasamahollāsasarasānnijāṁ śaktiṁ bhedaṁ gamayasi nijecchāprasarataḥ|
Anarghaṁ svātantryaṁ tava tadidamatyadbhutamayīṁ bhavacchaktiṁ stunvanvigalitabhayo'haṁ śivamayaḥ||12||

Ah! (vata), from that full Lake of the great emergence of the Sap (amuṣmāt sampūrnāt rasa-mahā-ullāsa-sarasāt), You make Your own Power become (nijām śaktim... gamayasi) duality/differentiation (bhedam) through the prevalence of Your Will (nija-icchā-prasaratas). That very thing (tad idam) (is) Your (tava) priceless (anargham) Absolute Freedom (svātantryam). While praising (stunvan) Your Power (bhavat-śaktim) which is supremely extraordinary (ati-adbhuta-mayīm), I (aham), who am Śiva (śiva-mayaḥ), am devoid of fear (vigalita-bhayaḥ)||12||

इदन्तावद्रूपं तव भगवतः शक्तिसरसं क्रमाभावादेव प्रसभविगलत्कालकलनम्।
मनःशक्त्या वाचाप्यथ करणचक्रैर्बहिरथो घटाद्यैस्तद्रूपं युगपदधितिष्ठेयमनिशम्॥१३॥
Idantāvadrūpaṁ tava bhagavataḥ śaktisarasaṁ kramābhāvādeva prasabhavigalatkālakalanam|
Manaḥśaktyā vācāpyatha karaṇacakrairbahiratho ghaṭādyaistadrūpaṁ yugapadadhitiṣṭheyamaniśam||13||

Your (tava) Form (rūpam) as the condition of This --«This» is the universe that Śakti extracts from Śiva-- (idantā) (is) the Lake of Power (śakti-sarasam) of the Lord (bhagavataḥ), (and also,) due to the absence of succession (krama-ābhāvāt eva), That in which the defect of time forcibly disappears (prasabha-vigalat-kāla-kalanam). I seize --«reside» and «preside» are also possible translations, though not probable in this context-- (adhitiṣṭheyam) incessantly and simultaneously (yugapad... aniśam) that Form (tad-rūpam) through the power of the mind (manas-śaktyā), through speech (vācā api), through the group of instruments --this refers to the ten indriya-s-- (karaṇa-cakraiḥ), and (atha... atho), externally (bahis), through a pot, etc. --this refers to all external objects-- (ghaṭa-ādyaiḥ)||13||

क्रमोल्लासं तस्यां भुवि विरचयन्भेदकलनां स्वशक्तीनां देव प्रथयसि सदा स्वात्मनि ततः।
क्रियाज्ञानेच्छाख्यां स्थितिलयमहासृष्टिविभवां त्रिरूपं भूयासं समधिशयितुं व्यग्रहृदयः॥१४॥
Kramollāsaṁ tasyāṁ bhuvi viracayanbhedakalanāṁ svaśaktīnāṁ deva prathayasi sadā svātmani tataḥ|
Kriyājñānecchākhyāṁ sthitilayamahāsṛṣṭivibhavāṁ trirūpaṁ bhūyāsaṁ samadhiśayituṁ vyagrahṛdayaḥ||14||

Therefore (tatas), arranging (viracayan) the manifestation of succession (krama-ullāsam) on that stage/plane (tasyām bhuvi), O God! (deva), You disseminate (prathayasi), always (sadā) in Your own Self (sva-ātmani), the formation of duality (bheda-kalanā) among Your own powers (sva-śaktīnām). To rest firmly (samadhiśayitum), may I, the agitated-hearted one (bhūyāsam... vyagra-hṛdayaḥ), become the triple form (tri-rūpam) which is the glory of maintenance, dissolution, and great manifestation (sthiti-laya-mahā-sṛṣṭi-vibhavām) called Kriyā, Jñāna, and Icchā --Action, Knowledge, and Will-- (kriyā-jñāna-icchā-ākhyām)!||14||

पुरा सृष्टिर्लीना हुतवहमयी यात्र विलसेत्परोल्लासौन्मुख्यं व्रजति शशिसंस्पर्शसुभगा।
हुताशेन्दुस्फारोभयविभवभाग्भैरवविभो तवेयं सृष्ट्याख्या मम मनसि नित्यं विलसताम्॥१५॥
Purā sṛṣṭirlīnā hutavahamayī yātra vilasetparollāsaunmukhyaṁ vrajati śaśisaṁsparśasubhagā|
Hutāśendusphārobhayavibhavabhāgbhairavavibho taveyaṁ sṛṣṭyākhyā mama manasi nityaṁ vilasatām||15||

(There are four goddesses for the perceived object, four for perception, and finally four for the perceiver. The first goddess of each group pertains to emanation, the second to maintenance, the third to withdrawal or dissolution, and the fourth is anākhyā or nameless, that is, she digests the three previous goddesses and transforms them into something indefinable --this is impossible to explain better--. These twelve goddesses are constantly active in every living being)

(Perceived object - Emanation - Sṛṣṭikālī)

In the beginning (purā), the emanation (sṛṣṭiḥ), which (yā) here (atra) shines (vilaset) full of fire (hutavaha-mayī), is dissolved (in Parabhairava) (līnā). (Then,) she who is beautiful by her contact with the moon (śaśi-samsparśa-subhagā) proceeds toward the supreme manifestation (para-ullāsa-aunmukhyam vrajati). O all-pervading Bhairava (bhairava-vibho), (You) who possess the Glory of both the fire and moon expansions (hutāśa-indu-sphāra-ubhaya-vibhava-bhāk)!, this one (iyam) (is) Your (tava) (Kālī) named Sṛṣṭi (sṛṣṭi-ākhyā). May She shine/play --it should be «vilasatu», because «vilas» is parasmaipadī and not ātmanepadī-- (vilasatām) always (nityam) in my mind (mama manasi)!||15||

 विसृष्टे भावांशे बहिरतिशयास्वादविरसे यदा तत्रैव त्वं भजसि रभसाद्रक्तिमयताम्।
तदा रक्ता देवी तव सकलभावेषु ननु मां क्रियाद्रक्तापानक्रमघटितगोष्ठीगतघृणम्॥१६॥
Visṛṣṭe bhāvāṁśe bahiratiśayāsvādavirase yadā tatraiva tvaṁ bhajasi rabhasādraktimayatām|
Tadā raktā devī tava sakalabhāveṣu nanu māṁ kriyādraktāpānakramaghaṭitagoṣṭhīgataghṛṇam||16||

(Perceived object - Maintenance - Sthitināśakālī)

When the aspect as positive entities --everything that exists-- has been totally emitted externally (visṛṣṭe bhāva-aṁśe bahis), when the supreme taste (of Parabhairava) has become tasteless (atiśaya-āsvāda-virase), (and) when (yadā) right there (tatra eva), You (tvam) impetuously enter the condition of attachment (bhajasi rabhasāt rakti-mayatām), then (tadā), the goddess (devī) Raktā (raktā) (is) in all Your emotions --«bhāva» has a great deal of meanings, but I had to select one here-- (tava sakala-bhāveṣu) indeed (nanu). May She make me someone devoid of passion --lit. of heat, ardor-- in the assembly arranged for the process of drinking Raktā --this is what I understand in this difficult phrase-- (mām kriyāt raktā-pāna-krama-ghaṭita-goṣṭhī-gata-ghṛṇam)!||16||

बहिर्वृत्तिं हातुं चितिभुवमुदारां निवसितुं यदा भावाभेदं प्रथयसि विनष्टोर्मिचपलः।
स्थितेर्नाशं देवी कलयति तदा सा तव विभो स्थितेः सांसारिक्याः कलयतु विनाशं मम सदा॥१७॥
Bahirvṛttiṁ hātuṁ citibhuvamudārāṁ nivasituṁ yadā bhāvābhedaṁ prathayasi vinaṣṭormicapalaḥ|
Sthiternāśaṁ devī kalayati tadā sā tava vibho sthiteḥ sāṁsārikyāḥ kalayatu vināśaṁ mama sadā||17||

(3) (Perceived object - Withdrawal/dissolution - Sthitināśakālī)

When (yadā), to remove (hātum) the external condition/activity (bahis-vṛttim) (and) to reside (nivasitum) at the noble stage of Absolute Consciousness (citi-bhuvam udārām), You unfold/reveal (prathayasi) the unity of positive entities --objects and beings that exist-- (bhāva-abhedam), with the restless waves (of Saṁsāra) removed --convoluted and confusing Sanskrit-- (vinaṣṭa-ūrmi-capalaḥ), (and) the goddess (devī) effects the destruction (nāśam) of sthiti or maintenance (of the universe) (sthiteḥ), then (tadā) may she, Your (goddess), O all-pervading One, effect the total destruction (sā tava vibho... kalayatu vināśaṁ) of the maintenance (sthiteḥ) of my transmigratory existence (sāṁsārikyāḥ... mama) always (sadā)!||17||

जगत्संहारेण प्रशमयितुकामः स्वरभसात्स्वशङ्कातङ्काख्यं विधिमथ निषेधं प्रथयसि।
यमं सृष्ट्वेत्थं त्वं पुनरपि च शङ्कां विदलयन्महादेवी सेयं मम भवभयं सन्दलयताम्॥१८॥
Jagatsaṁhāreṇa praśamayitukāmaḥ svarabhasātsvaśaṅkātaṅkākhyaṁ vidhimatha niṣedhaṁ prathayasi|
Yamaṁ sṛṣṭvetthaṁ tvaṁ punarapi ca śaṅkāṁ vidalayanmahādevī seyaṁ mama bhavabhayaṁ sandalayatām||18||

(4) (Perceived object - Nameless - Yamakālī)

Desiring to appease (the entire cosmic turmoil) (praśamayitukāmaḥ) through the withdrawal of the universe (jagat-saṁhāreṇa) by Your own impetus (sva-rabhasāt), You unfold/reveal (prathayasi) rule/precept (vidhim) and (atha) prohibition/contradiction (niṣedham) —which is called the grief of one's own doubt (sva-śaṅkā-taṅkā-ākhyam)—. Having emitted (sṛṣṭvā) Yama (yamam), in this way (ittham) You (tvam) tear asunder (vidalayan) doubt (śaṅkām) again (punar api ca). May that very great goddess tear asunder (mahā-devī sā iyam... sandalayatām) my (mama) fear of Saṁsāra (bhava-bhayam)!||18||

विलीने शङ्कौघे सपदि परिपूर्णे च विभवे गते लोकाचारे गलितविभवे शास्त्रनियमे।
अनन्तं भोग्यौघं ग्रसितुमभितो लम्पटरसा विभो संहाराख्या मम हृदि भिदांशं प्रहरतु॥१९॥
Vilīne śaṅkaughe sapadi paripūrṇe ca vibhave gate lokācāre galitavibhave śāstraniyame|
Anantaṁ bhogyaughaṁ grasitumabhito lampaṭarasā vibho saṁhārākhyā mama hṛdi bhidāṁśaṁ praharatu||19||

(5) (Perception - Emanation - Saṁhārakālī)

When the flood of doubts is completely dissolved (vilīne śaṅkā-oghe), and (ca) immediately (sapadi) (Your) Glory is totally full (paripūrṇe... vibhave), when the ways of the world have gone (gate loka-ācāre), (and) when the restrictions of the scriptures have ceased to have power (galita-vibhave śāstra-niyame), O all-pervading One! (vibho), may (the Kālī) called Saṁhāra —who is the Sap of the greedy/avid one to entirely devour the infinite stream of objects— attack (anantam bhogya-ogham grasitum abhitas lampaṭa-rasā... saṁhāra-ākhyā... praharatu) in my heart (hṛdi) the aspect of duality (bhidā-aṁśam)||19||

तदित्थं देवीभिः सपदि दलिते भेदविभवे विकल्पप्राणासौ प्रविलसति मातृस्थितिरलम्।
अतः संहारांशं निजहृदि विमृश्य स्थितिमयी प्रसन्ना स्यान्मृत्युप्रलयकरणी मे भगवती॥२०॥
Taditthaṁ devībhiḥ sapadi dalite bhedavibhave vikalpaprāṇāsau pravilasati mātṛsthitiralam|
Ataḥ saṁhārāṁśaṁ nijahṛdi vimṛśya sthitimayī prasannā syānmṛtyupralayakaraṇī me bhagavatī||20||

(6) (Perception - Maintenance - Mṛtyukālī)

Therefore (tad), when the power of duality is immediately shattered (sapadi dalite bheda-vibhave) by the goddesses (devībhiḥ) in this way (ittham), that (asau) state of the perceiver (mātṛ-sthitiḥ), whose life is vikalpa --mental fluctuation, thought-- (vikalpa-prāṇā), is able to shine/appear --the meaning «to play» is also possible, though less probable in this context-- (pravilasati... alam). For this reason (atas), having become aware (vimṛśya) of the «withdrawal» aspect (saṁhāra-aṁśam) in one's own heart (nija-hṛdi), my (me) lady --goddess-- (bhagavatī), who consists of maintenance (sthiti-mayī) (and) who produces the dissolution of death (mṛtyu-pralaya-karaṇī), should be (syāt) pleased (prasannā)||20||

 तदित्थं ते तिस्रो निजविभवविस्फारणवशादवाप्ताः षट्चक्रक्रमकृतपदं शक्तय इमाः।
क्रमादुन्मेषेण प्रविदधाति चित्रां भवदशामिमाभ्यो देवीभ्यः प्रवणहृदयः स्यां गतभयः॥२१॥
Taditthaṁ te tisro nijavibhavavisphāraṇavaśādavāptāḥ ṣaṭcakrakramakṛtapadaṁ śaktaya imāḥ|
Kramādunmeṣeṇa pravidadhāti citrāṁ bhavadaśāmimābhyo devībhyaḥ pravaṇahṛdayaḥ syāṁ gatabhayaḥ||21||

(7) (Perception - Withdrawal/dissolution - Bhadrakālī/Rudrakālī)

Therefore (tad), these (imāḥ) three (tisras) Powers (śaktayaḥ) of Yours (te), which have been attained (avāptāḥ) on account of an expansion of Your own Glory (nija-vibhava-visphāraṇa-vaśāt), (are) the condition manufactured by the succession of six wheels --this refers to the six previous goddesses-- (ṣaṭ-cakra-krama-kṛta-padam). Through a successive unfolding --through an opening by stages-- (kramāt unmeṣeṇa), (the goddess Bhadrakālī/Rudrakālī) creates (pravidadhāti) the wonderful (citrām) state of Saṁsāra (bhava-daśām). I, with my heart inclined (pravaṇa-hṛdayaḥ) toward these goddesses (imābhyaḥ devībhyaḥ), should be --or also «I am», since the optative mode also has the force of the present tense-- (syām) one who is without fear (gata-bhayaḥ)||21||

इमां रुन्धे भूमिं भवभयभिदातङ्ककरणीमिमां बोधैकान्तद्रुतिरसमयीं चापि विदधे।
तदित्थं संरोधं द्रुतिमथ विलुप्याशुभततीर्यथेष्टं चाचारं भजति लसतां सा मम हृदि॥२२॥
Imāṁ rundhe bhūmiṁ bhavabhayabhidātaṅkakaraṇīmimāṁ bodhaikāntadrutirasamayīṁ cāpi vidadhe|
Taditthaṁ saṁrodhaṁ drutimatha vilupyāśubhatatīryatheṣṭaṁ cācāraṁ bhajati lasatāṁ sā mama hṛdi||22||

I stop (rundhe) this (imām) stage (bhūmim) which produces the grief of duality and the fear of Saṁsāra (bhava-bhaya-bhidā-taṅka-karaṇīm), and also (ca api) I have created --this is a remote past tense, which does not coincide with the present «I stop», but well, it is Abhinavagupta-- (vidadhe) this (other stage) (imām) which is full of the melting Sap and whose only goal is Consciousness (bodha-ekānta-druti-rasa-mayīm). Consequently (tad), having destroyed (vilupya) in this way (ittham) the obstruction (saṁrodham), the emotion --another meaning is «melting», but that does not sound fitting here-- (drutim), and (atha) the sacrificial ceremonies that are inauspicious (aśubha-tatīḥ), she assumes the conduct (ācāram bhajati) in accordance with her wishes (yathā-iṣṭam ca). May she appear/arise/play --it should be «lasatu» since the root «las» is only parasmaipadī-- (lasatām sā) in my heart (mama hṛdi)!||22||

क्रियाबुद्ध्यक्षादेः परिमितपदे मानपदवीमवाप्तस्य स्फारं निजनिजरुचा संहरति या।
इयं मार्तण्डस्य स्थितिपदयुजः सारमखिलम् हठादाकर्षन्ती कृशतु मम भेदं भवभयात्॥२३॥
Kriyābuddhyakṣādeḥ parimitapade mānapadavīmavāptasya sphāraṁ nijanijarucā saṁharati yā|
Iyaṁ mārtaṇḍasya sthitipadayujaḥ sāramakhilam haṭhādākarṣantī kṛśatu mama bhedaṁ bhavabhayāt||23||

(8) (Perception - Nameless - Mārtaṇḍakālī)

She (iyam) who (yā) withdraws (saṁharati), according to each of her own wishes (nija-nija-rucā), the expansion (sphāram) consisting of the path of perception (māna-padavīm) within the limited state (parimita-pade) of the senses, of the intellect, of action, etc. (kriyā-buddhi-akṣa-ādeḥ) of the one who has attained (that) (kriyā-buddhi-akṣa-ādeḥ... avāptasya), draws (ākarṣantī) by force (haṭhāt) the entire (akhilam) essence (sāram) of Mārtaṇḍa which is endowed with the plane of maintenance (mārtaṇḍasya sthiti-pada-yujaḥ). Through fear of Saṁsāra (bhava-bhayāt), may she attenuate (kṛśatu) my (mama) duality (bhedam)!||23||

समग्रामक्षालीं क्रमविरहिता सात्मनि मुहुर्निवेश्यानन्तान्तर्बहलितमहारश्मिनिवहा।
परा दिव्यानन्दं कलयितुमुदारादरवती प्रसन्ना मे भूयाधृदयपदवीं भूषयतु च॥२४॥
Samagrāmakṣālīṁ kramavirahitā sātmani muhurniveśyānantāntarbahalitamahāraśminivahā|
Parā divyānandaṁ kalayitumudārādaravatī prasannā me bhūyādhṛdayapadavīṁ bhūṣayatu ca||24||

(9) (Perceiver - Emanation - Paramārkakālī)

She (sā), devoid of succession (krama-virahitā), after making the entire row of senses enter (samagrām akṣa-ālīm... niveśya) into herself (ātmani) at once (muhur), (becomes) an endless and compact multitude of great inner rays (ananta-antar-bahalita-mahā-raśmi-nivahā). In order to produce (kalayitum) divine Bliss (divya-ānandam), may Parā, the noble and solicitous one (udāra-ādaravatī), be pleased (prasannā... bhūyāt) with me (me), and (ca) may She adorn (bhūṣayatu) the site of (my) heart (hṛdaya-padavīm)!||24||

प्रमाणे संलीने शिवपदलसद्वैभववशाच्छरीरप्राणादिर्मितकृतकमातृस्थितिमयः।
यदा कालोपाधिः प्रलयपदमासादयति ते तदा देवी यासौ लसति मम सा स्याच्छिवमयी॥२५॥
Pramāṇe saṁlīne śivapadalasadvaibhavavaśāccharīraprāṇādirmitakṛtakamātṛsthitimayaḥ|
Yadā kālopādhiḥ pralayapadamāsādayati te tadā devī yāsau lasati mama sā syācchivamayī||25||

(10) (Perceiver - Maintenance - Kālāgnirudrakālī)

When the means of knowledge have dissolved (into Absolute Consciousness) (pramāṇe saṁlīne) on account of the Glory that is shining/playing at the stage of Śiva (śiva-pada-lasat-vaibhava-vaśāt), when (yadā) body, vital energy, etc. (śarīra-prāṇa-ādi) (and) the limiting adjunct of time (kāla-upādhiḥ) —which consists of the state of the limited and artificial perceiver (mita-kṛtaka-mātṛ-sthiti-mayaḥ)— reach --lit. reaches-- (āsādayati) the stage of withdrawal (pralaya-padam), then (tadā), that (asau) goddess (devī) of Yours (te) who shines/plays (lasati) should be (sā syāt) for me (mama) identical to Śiva --or directly «Śiva» or even «full of Śiva»-- (śiva-mayī)!||25||

 प्रकाशाख्या संवित्क्रमविरहिता शून्यपदतो बहिर्लीनात्यन्तं प्रसरति समाच्छादकतया।
ततोऽप्यन्तःसारे गलितरभसादक्रमतया महाकाली सेयं मम कलयतां कालमखिलम्॥२६॥
Prakāśākhyā saṁvitkramavirahitā śūnyapadato bahirlīnātyantaṁ prasarati samācchādakatayā|
Tato'pyantaḥsāre galitarabhasādakramatayā mahākālī seyaṁ mama kalayatāṁ kālamakhilam||26||

(11) (Perceiver - Withdrawal/dissolution - Mahākālakālī)

Consciousness (saṁvid) called Light (prakāśa-ākhyā), devoid of succession (krama-virahitā), from the stage of the void (śūnya-padatas), completely (atyantam) dissolved externally (bahis-līnā), spreads out (prasarati) as that which covers/hides (samācchādakatayā). Even (api) after that (tatas), devoid of sequence (akramatayā), (such Consciousness) dissolves impetuously (galita-rabhasāt) in the Inner Essence (antar-sāre). May that very Great Kālī take notice --the root «kal» has several other possible meanings such as "to measure, throw, perform, etc."-- (mahā-kālī sā iyam... kalayatām) of all my time (mama... kālam akhilam)||26||

ततो देव्यां यस्यां परमपरिपूर्णस्थितिजुषि क्रमं विच्छिद्याशु स्थितिमतिरसात्संविदधति।
प्रमाणं मातारं मितिमथ समग्रं जगदिदं स्थितां क्रोडीकृत्य श्रयतु मम चित्तं चितिमिमाम्॥२७॥
Tato devyāṁ yasyāṁ paramaparipūrṇasthitijuṣi kramaṁ vicchidyāśu sthitimatirasātsaṁvidadhati|
Pramāṇaṁ mātāraṁ mitimatha samagraṁ jagadidaṁ sthitāṁ kroḍīkṛtya śrayatu mama cittaṁ citimimām||27||

(12) (Perceiver - Nameless - Mahābhairavacaṇḍograghorakālī)

Then (tatas), after quickly cutting (vicchidya āśu) the succession/sequence (krama) in the Goddess who has the Supremely Perfect and Full State (devyām yasyām parama-paripūrṇa-sthiti-juṣi), She orders (saṁvidadhati) the maintenance (sthitim) through the extreme Sap --referring to His Svātantrya or Absolute Freedom-- (ati-rasāt). After having embraced (kroḍīkṛtya) the One who remains (sthitām) as the means of knowledge (pramāṇam), perceiver (mātāram), perception (mitim), and (atha) as this (idam) entire (samagram) universe (jagat), may my mind rest (śrayatu mama cittam) in this Absolute Consciousness (citim imām)!||27||

अनर्गलस्वात्ममये महेशे तिष्ठन्ति यस्मिन्विभुशक्तयस्ताः।
तं शक्तिमन्तं प्रणमामि देवं मन्थानसञ्ज्ञं जगदेकसारम्॥२८॥
Anargalasvātmamaye maheśe tiṣṭhanti yasminvibhuśaktayastāḥ|
Taṁ śaktimantaṁ praṇamāmi devaṁ manthānasañjñaṁ jagadekasāram||28||

I bow (praṇamāmi) to that God Possessor of Śakti (tam śaktimantam... devam) whose name is Manthāna (manthāna-sañjñam) (and) who is the sole essence of the universe (jagat-eka-sāram), who is the Great Lord (mahā-īśe) (and) the very Self that is Free (anargala-sva-ātma-maye), (and) in whom (yasmin) abide (tiṣṭhanti) those (tāḥ) all-pervading Powers (vibhu-śaktayaḥ)||28||

इत्थं स्वशक्तिकिरणौघनुतिप्रबन्धानाकर्ण्य देव यदि मे व्रजसि प्रसादम्।
तेनाशु सर्वजनतां निजशासनांशुसंशान्तिताखिलतमःपटलां विधेयाः॥२९॥
Itthaṁ svaśaktikiraṇaughanutiprabandhānākarṇya deva yadi me vrajasi prasādam|
Tenāśu sarvajanatāṁ nijaśāsanāṁśusaṁśāntitākhilatamaḥpaṭalāṁ vidheyāḥ||29||

O God (deva), after hearing (ākarṇya) in this way (ittham) the continuous series of praises of the stream of rays of Your own Powers (sva-śakti-kiraṇa-ogha-nuti-prabandhān), if (yadi) You become favorable (vrajasi prasādam) toward me (me), therefore (tena), make the entire veil of the darkness of all humanity become quickly and totally extinct by the rays of Your teachings (āśu sarva-janatām nija-śāsana-aṁśu-saṁśāntita-akhila-tamas-paṭalām vidheyāḥ)!||29||

षट्षष्टिनामके वर्षे नवम्यामसितेऽहनि।
मयाऽभिनवगुप्तेन मार्गशीर्षे स्तुतः शिवः॥३०॥
Ṣaṭṣaṣṭināmake varṣe navamyāmasite'hani|
Mayā'bhinavaguptena mārgaśīrṣe stutaḥ śivaḥ||30||

Śiva (śivaḥ) has been praised (stutaḥ) by me, Abhinavagupta (mayā abhinavaguptena), in (the month of) Mārgaśīrṣa (mārgaśīrṣe), on the ninth day (navamyām) of the dark fortnight (asite), during the year called sixty-six (ṣaṭṣaṣṭi-nāmake varṣe)||30||

॥इति श्री अभिनवगुप्तपादाचार्यकृतं क्रमस्तोत्रं सम्पूर्णम्॥
||Iti śrī abhinavaguptapādācāryakṛtaṁ kramastotraṁ sampūrṇam||

Thus (iti), the Kramastotram (krama-stotram) composed by the most venerable Guru Abhinavagupta (abhinavagupta-pāda-ācārya-kṛtam) is complete (sampūrṇam).

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This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.

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