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Tantrāloka (Tantraloka): Глава 15 - Строфы 308 - 453 - Недвойственный Кашмирский Шиваизм
Dīkṣā sāmayī
Вступление
Это третий набор строф (с 308 по 453) в пятнадцатой главе, (называемой Dīkṣā sāmayī).
Эта работа была написана великим Мастером Абхинавагуптой и представляет собой сборник Тантры во всех её аспектах. Tantrāloka — самая важная и объёмная работа величайшего Мастера Трики. Abhinavagupta был также учителем выдающегося Kṣemarāja и жил около 975-1025 г.г. н.э. в Кашмире.
Этот трактат, имя которому Tantrāloka, является полной энциклопедией Тантры. Поскольку это очень продвинутый текст в Шайвизме Трики, неудивительно, что неофиту будет очень трудно его понять. Чтобы начать понимать его, уровень читателя должен быть уровнем настоящего ученика в Трике. Если это требование не будет выполнено, тогда будет много путаницы и постоянного разочарования. И несмотря на мои великие усилия объяснять вещи, как можно проще, изучение трактата потребует некоторый духовный масштаб. В этой системе иногда невозможно даже написать некоторые темы из-за невероятной ограниченности в словах, поскольку в конце концов, всё это знание имеет отношение к 'состояниям', а 'состояния' точно описать очень сложно. Abhinavagupta сделал всё возможное, чтобы выполнить эту громадную задачу — написать о том, что является высшим и непостижимым. Тем не менее, несмотря на его невероятные навыки по выполнению этого, он не раскрывает всего. Это не потому, что он всё время скрывает какие-то вещи от читателя, а потому, что он иногда 'прячется', и в некоторых случаях он просто не может писать о каких-то чрезвычайно тонких темах из-за ограниченности слов.
Цель жизни — это Освобождение. Всю историю человечества человек искал свободу, однако согласно Шайвизму Трики — это не настоящее Освобождение. Настоящее Освобождение не означает, что ваше тело должно быть свободно от какой-то тюрьмы и подобных вещей. Настоящее Освобождение составляет достижение Его Svātantrya, или Абсолютной Свободы. Когда достигается Svātantrya Великого Господа, тогда вы видите единство во всём, т.е. вы перестаёте видеть двойственность как раньше. Всё навсегда отождествлено со Svātantrya, с Ним, и это конец истории под названием 'я в рабстве'. С этого момента ничто не помешает вам на вашем пути, потому что, если что-то и возникнет на вашем пути, — это снова Svātantrya. Эта постоянная осознанность единства во всём является настоящей Свободой. Нет достижения более великого, чем это!
Держа вышесказанное в уме, теперь читайте Tantrāloka и испытывайте Высший Восторг, дорогой Śiva.
Важно: Все, что находится в скобках и выделено курсивом в переводе, было добавлено мной, чтобы придать конкретной фразе или предложению законченный смысл. В свою очередь, всё, что находится между двойным дефисом (--...--), представляет собой уточнение дополнительной информации, также добавленной мной.
Строфы 308 - 310
मायोत्तीर्णं हि यद्रूपं ब्रह्मादीनां पुरोदितम्।
आसनं त्वेतदेव स्यान्नतु मायाञ्जनाञ्जितम्॥३०८॥
Māyottīrṇaṁ hi yadrūpaṁ brahmādīnāṁ puroditam|
Āsanaṁ tvetadeva syānnatu māyāñjanāñjitam||308||
Образ (rūpam) Brahmā и т.д. (brahma-ādīnām), который (yad) ранее (purā) был назван (uditam) превосходящим Māyā (māyā-uttīrṇam hi), является (syāt), несомненно (tu... eva), тем (etad) сидением (āsanam), (которое) не (na tu) затронуто пятном Māyā (māyā-añjana-añjitam)||308||
रुद्रोर्ध्वे चेश्वरं देवं तदूर्ध्वे च सदाशिवम्।
न्यस्येत्स च महाप्रेत इति शास्त्रेषु भण्यते॥३०९॥
Rudrordhve ceśvaraṁ devaṁ tadūrdhve ca sadāśivam|
Nyasyetsa ca mahāpreta iti śāstreṣu bhaṇyate||309||
И (ca) он должен поместить (nyasyet) бога Īśvara (īśvaram devam) над Rudra (rudra-ūrdhve), а (ca) Sadāśiva (sadāśivam) над ним --т.e. над Īśvara-- (tad-ūrdhve). В писаниях (śāstreṣu) он --Sadāśiva-- (saḥ ca) именуется (bhaṇyate) 'Великим Ушедшим' (mahā-pretaḥ iti)||309||
समस्ततत्त्वव्याप्तृत्वान्महाप्रेतः प्रबोधतः।
प्रकर्षगमनाच्चैष लीनो यन्नाधरं व्रजेत्॥३१०॥
Samastatattvavyāptṛtvānmahāpretaḥ prabodhataḥ|
Prakarṣagamanāccaiṣa līno yannādharaṁ vrajet||310||
(Sadāśiva известен как) Великий Ушедший (mahā-pretaḥ), поскольку Он пронизывает все категории (samasta-tattva-vyāptṛtvāt), поскольку Он (возвышенно) осознан (prabodhatas), и (ca) поскольку Он полностью ушедший --другой возможный перевод: 'потому что Он перешёл на высший уровень'-- (prakarṣa-gamanāt). Поскольку (yad) Он (eṣaḥ) лежит --или также "полностью поглощён/погружён"-- (līnaḥ), Он не двигается (na... vrajet) вниз (adharam)||310||
Строфы 311 - 320
विद्याविद्येशिनः सर्वे ह्युत्तरोत्तरतां गताः।
सदाशिवीभूय ततः परं शिवमुपाश्रिताः॥३११॥
Vidyāvidyeśinaḥ sarve hyuttarottaratāṁ gatāḥ|
Sadāśivībhūya tataḥ paraṁ śivamupāśritāḥ||311||
Vidyā и владыки Vidyā (vidyā-vidyā-īśinaḥ), все они (sarve hi), движутся (gatāḥ) выше и выше (uttara-uttaratām), пока они не станут Sadāśiva (sadāśivībhūya). После этого (tatas) они обретают прибежище (upāśritāḥ) В Высшем (param) Śiva (śivam)||311||
अतः सदाशिवो नित्यमूर्ध्वदृग्भास्वरात्मकः।
कृशो मेयत्वदौर्बल्यात्प्रेतोऽट्टहसनादितः॥३१२॥
Ataḥ sadāśivo nityamūrdhvadṛgbhāsvarātmakaḥ|
Kṛśo meyatvadaurbalyātpreto'ṭṭahasanāditaḥ||312||
По этой причине (atas), Sadāśiva (sadāśivaḥ) всегда смотрит вверх (nityam ūrdhva-dṛk), сияющий (bhāsvara-ātmakaḥ), истощённый (kṛśaḥ) из-за недостатка объективности (meyatva-daurbalyāt), (и) ушедший --а именно, Он оставил Māyā, mala-s и т.д.-- (pretaḥ) вследствие возвышения звука --букв. из-за (Его) громкого смеха-- и т.д. (aṭṭahasana-āditaḥ)||312||
तस्य नाभ्युत्थितं मूर्धरन्ध्रत्रयविनिर्गतम्।
नादान्तान्तं स्मरेच्छक्तिव्यापिनीसमनोज्ज्वलम्॥३१३॥
अरात्रयं द्विषट्कान्तं तत्राप्यौन्मनसं त्रयम्।
पङ्कजानां सितं सप्तत्रिंशदात्मेदमासनम्॥३१४॥
Tasya nābhyutthitaṁ mūrdharandhratrayavinirgatam|
Nādāntāntaṁ smarecchaktivyāpinīsamanojjvalam||313||
Arātrayaṁ dviṣaṭkāntaṁ tatrāpyaunmanasaṁ trayam|
Paṅkajānāṁ sitaṁ saptatriṁśadātmedamāsanam||314||
Он должен помнить (smaret) триаду спиц --предполагая "aratrayam"-- (arā-trayam), которая возникла из Его пупка --т.e. из пупка Sadāśiva-- (tasya nābhi-utthitam), вышла из трёх отверстий головы (mūrdha-randhra-traya-vinirgatam), которая сияет (в виде) Śakti, Vyāpinī и Samanā (śakti-vyāpinī-samanā-ujjvalam) в конце Nādānta (nādānta-antam), (и которая простирается) вплоть до dvādaśānta (dviṣaṭka-antam). Там (tatra) также (api) (находится) белая (sitam) триада (trayam) лотосов (paṅkajānām) Unmanā (aunmanasam). Это (idam) (есть) Сидение (āsanam), состоящее из тридцати семи (saptatriṁśat-ātma)||313-314||
अत्र सर्वाणि तत्त्वानि भेदप्राणानि यत्ततः।
आसनत्वेन भिन्नं हि संविदो विषयः स्मृतः॥३१५॥
एतान्येव तु तत्त्वानि लीनानि परभैरवे।
तादात्म्येनाथ सृष्टानि भिदेवार्च्यत्वयोजने॥३१६॥
श्रीमद्भैरवबोधैक्यलाभस्वातन्त्र्यवन्ति तु।
एतान्येव तु तत्त्वानि पूजकत्वं प्रयान्त्यलम्॥३१७॥
पूजकः परतत्त्वात्मा पूज्यं तत्त्वं परापरम्।
सृष्टत्वादपरं तत्त्वजालमासनतास्पदम्॥३१८॥
विद्याकलान्तं सिद्धान्ते वामदक्षिणशास्त्रयोः।
सदाशिवान्तं समनापर्यन्तं मतयामले॥३१९॥
उन्मनान्तमिहाख्यातमित्येतत्परमासनम्।
अर्चयित्वासनं पूज्या गुरुपङ्क्तिस्तु भाविवत्॥३२०॥
Atra sarvāṇi tattvāni bhedaprāṇāni yattataḥ|
Āsanatvena bhinnaṁ hi saṁvido viṣayaḥ smṛtaḥ||315||
Etānyeva tu tattvāni līnāni parabhairave|
Tādātmyenātha sṛṣṭāni bhidevārcyatvayojane||316||
Śrīmadbhairavabodhaikyalābhasvātantryavanti tu|
Etānyeva tu tattvāni pūjakatvaṁ prayāntyalam||317||
Pūjakaḥ paratattvātmā pūjyaṁ tattvaṁ parāparam|
Sṛṣṭatvādaparaṁ tattvajālamāsanatāspadam||318||
Vidyākalāntaṁ siddhānte vāmadakṣiṇaśāstrayoḥ|
Sadāśivāntaṁ samanāparyantaṁ matayāmale||319||
Unmanāntamihākhyātamityetatparamāsanam|
Arcayitvāsanaṁ pūjyā gurupaṅktistu bhāvivat||320||
Поскольку (yad) все (sarvāṇi) таттвы, или категории (tattvāni) имеют двойственность в качестве (своей) энергии/силы (bhedaprāṇāni), следовательно (tatas), (они работают) как сидение (āsanatvena), (и хотя эта группа категорий) отлична (bhinnam hi) от Сознания (saṁvidaḥ), говорят, что (она) находится (smṛtaḥ) в (Его --Сознания--) сфере влияния (viṣayaḥ). Эти (etāni eva tu) таттвы, или категории (tattvāni) растворяются (līnāni) в Parabhairava (para-bhairave) в тождестве (с Ним) (tādātmyena), но (atha), (тем не менее,) они излучаются (sṛṣṭāni) как бы отличными (от Него) (bhid eva) для (их) использования в качестве объектов, достойных поклонения (arcyatva-yojane). Эти (etāni eva tu) категории (tattvāni), обладающие Абсолютной Свободой, (вследствие) обретения единства с Сознанием почитаемого Bhairava (śrīmat-bhairava-bodha-aikya-lābha-svātantrya-vanti tu), способны принять состояние поклоняющегося (pūjakatvam prayānti alam).
Поклоняющийся (pūjakaḥ) (есть) Принцип Para --т.е. Высший Принцип-- (para-tattva-ātmā). Объектом поклонения (pūjyam), поскольку он излучается (sṛṣṭatvāt), (является) Принцип Parāpara --а именно, Высший-неВысший Принцип-- (tattvam parāparam). (Принцип) Apara --т.е. неВысший Принцип-- (aparam) (представляет собой) сеть таттв, или категорий (tattva-jālam), составляющих Место/Обитель для Сидения (āsanatā-āspadam).
(Āsana, или Сидение) завершается на (уровне) Сил Знания (vidyā-kalā-antam) в Śaivasiddhānta (siddhānte), заканчивается в Sadāśiva (sadāśiva-antam) в писаниях левой и правой (тантрических традиций) (vāma-dakṣiṇa-śāstrayoḥ) (и) завершается на (уровне) Samanā (samanā-paryantam) в Matayāmala (matayāmale). (Но) здесь --в Шиваизме Трики-- (iha) (Сидение) упомянуто заканчивающимся в Unmanā (unmanā-antam... ākhyātam). Таким образом (iti), это (etad) (есть) Высшее Сидение (parama-āsanam) --т.e. Сидение в Шиваизме Трики является Высшим--. Поклонившись (arcayitvā) Сидению (āsanam), следует поклониться (pūjyā) линии Гуру (guru-paṅktiḥ tu), как это будет происходить в будущем (bhāvi-vat)||315-320||
Строфы 321 - 332
तत्रासने पुरा मूर्तिभूतां सार्धाक्षरां द्वयीम्।
न्यस्येद्व्याप्तृतयेत्युक्तं सिद्धयोगीश्वरीमते॥३२१॥
Tatrāsane purā mūrtibhūtāṁ sārdhākṣarāṁ dvayīm|
Nyasyedvyāptṛtayetyuktaṁ siddhayogīśvarīmate||321||
It has been said (uktam) in Siddhayogīśvarīmata (siddhayogīśvarīmate) that (iti), on that Seat (tatra āsane), he should place (nyasyet) firstly (purā) (Aparā) consisting of two and half syllables (sa-ardha-akṣarāṁ dvayīm) who has become the Mūrti (mūrti-bhūtām), as the pervasive condition (vyāptṛtayā)||321||
सदाशिवं महाप्रेतं मूर्तिं सार्धाक्षरां यजेत्।
परत्वेन परामूर्ध्वे गन्धपुष्पादिभिस्त्विति॥३२२॥
विद्यामूर्तिमथात्माख्यां द्वितीयां परिकल्पयेत्।
मध्ये भैरवसद्भावं दक्षिणे रतिशेखरम्॥३२३॥
नवात्मानं वामतस्तद्देवीवद्भैरवत्रयम्।
मध्ये परां पूर्णचन्द्रप्रतिमां दक्षिणे पुनः॥३२४॥
परापरां रक्तवर्णां किञ्चिदुग्रां न भीषणाम्।
अपरां वामशृङ्गे तु भीषणां कृष्णपिङ्गलाम्॥३२५॥
प्राग्वद्द्विधात्र षोढैव न्यासो देहे यथा कृतः।
ततः साङ्कल्पिकं युक्तं वपुरासां विचिन्तयेत्॥३२६॥
कृत्यभेदानुसारेण द्विचतुःषड्भुजादिकम्।
कपालशूलखट्वाङ्गवराभयघटादिकम्॥३२७॥
वामदक्षिणसंस्थानचित्रत्वात्परिकल्पयेत्।
वस्तुतो विश्वरूपास्ता देव्यो बोधात्मिका यतः॥३२८॥
अनवच्छिन्नचिन्मात्रसाराः स्युरपवृक्तये।
सर्वं ततोऽङ्गवक्त्रादि लोकपालास्त्रपश्चिमम्॥३२९॥
मध्ये देव्यभिधा पूज्या त्रयं भवति पूजितम्।
ततो मध्यगतात्तस्माद्बोधराशेः सदैवतात्॥३३०॥
अङ्गादि निःसृतं पूज्यं विस्फुलिङ्गात्मकं पृथक्।
मध्यगा किल या देवी सैव सद्भावरूपिणी॥३३१॥
कालसङ्कर्षिणी घोरा शान्ता मिश्रा च सर्वतः।
सिद्धातन्त्रे च सैकार्णा परा देवीति कीर्तिता॥३३२॥
Sadāśivaṁ mahāpretaṁ mūrtiṁ sārdhākṣarāṁ yajet|
Paratvena parāmūrdhve gandhapuṣpādibhistviti||322||
Vidyāmūrtimathātmākhyāṁ dvitīyāṁ parikalpayet|
Madhye bhairavasadbhāvaṁ dakṣiṇe ratiśekharam||323||
Navātmānaṁ vāmatastaddevīvadbhairavatrayam|
Madhye parāṁ pūrṇacandrapratimāṁ dakṣiṇe punaḥ||324||
Parāparāṁ raktavarṇāṁ kiñcidugrāṁ na bhīṣaṇām|
Aparāṁ vāmaśṛṅge tu bhīṣaṇāṁ kṛṣṇapiṅgalām||325||
Prāgvaddvidhātra ṣoḍhaiva nyāso dehe yathā kṛtaḥ|
Tataḥ sāṅkalpikaṁ yuktaṁ vapurāsāṁ vicintayet||326||
Kṛtyabhedānusāreṇa dvicatuḥṣaḍbhujādikam|
Kapālaśūlakhaṭvāṅgavarābhayaghaṭādikam||327||
Vāmadakṣiṇasaṁsthānacitratvātparikalpayet|
Vastuto viśvarūpāstā devyo bodhātmikā yataḥ||328||
Anavacchinnacinmātrasārāḥ syurapavṛktaye|
Sarvaṁ tato'ṅgavaktrādi lokapālāstrapaścimam||329||
Madhye devyabhidhā pūjyā trayaṁ bhavati pūjitam|
Tato madhyagatāttasmādbodharāśeḥ sadaivatāt||330||
Aṅgādi niḥsṛtaṁ pūjyaṁ visphuliṅgātmakaṁ pṛthak|
Madhyagā kila yā devī saiva sadbhāvarūpiṇī||331||
Kālasaṅkarṣiṇī ghorā śāntā miśrā ca sarvataḥ|
Siddhātantre ca saikārṇā parā devīti kīrtitā||332||
He should worship (yajet) Sadāśiva (sadāśivam) —the Great Departed One (mahā-pretam)— (and) the Mūrti (mūrtim) consisting of (two and a) half syllables (sa-ardha-akṣarām), (and after that, he should worship) Parā (parām) as supreme (paratvena) on top of (all that) (ūrdhve) with fragrances, flowers, etc. (gandha-puṣpa-ādibhiḥ tu iti). And (atha), he should conceive/prepare (in his mind) (parikalpayet) the icon/form of the Vidyā (vidyā-mūrtim) called the Self (ātma-ākhyām), the second (dvitīyām) --Jayaratha has another interpretation of "the second", which looks a little far-fetched--.
(He should worship) Bhairavasadbhāva (bhairavasadbhāvam) in the middle (madhye), Ratiśekhara (ratiśekharam) on the right (dakṣiṇe) (and) Navātmā (navātmānam) on the left (vāmatas). That (tad) triad of Bhairava-s (bhairava-trayam) has (three) goddesses (devī-vat). (He should worship) Parā (parām) —whose figure is (like) the full moon (pūrṇa-candra-pratimām)— in the middle (madhye). On the other hand (punar), on the right (dakṣiṇe) (he should worship) Parāparā (parā-aparām), who is red in color (rakta-varṇām), a little ferocious (kiñcid-ugrām) but not terrifying/frightening (na bhīṣaṇām). (Finally, he should worship) Aparā (aparām) —who is terrifying/frightening (bhīṣaṇām) (and) dark brown in color (kṛṣṇa-piṅgalām)— on the left prong --lit. on the left horn-- (of the trident) (vāma-śṛṅge tu). Just as (yathā) the double (dvidhā) sixfold (ṣoḍhā eva) nyāsa (nyāsaḥ) was performed (kṛtaḥ) on the body (dehe) (previously,) here (atra) (the nyāsa should be performed on these deities) as before (prāk-vat). After that (tatas), he should think about (vicintayet) their (āsām) suitable (yuktam) form (vapus) which is based on (his own) will or imagination (sāṅkalpikam), (and) in accordance with the different purposes (kṛtya-bheda-anusāreṇa), as possessing two, four or six arms, etc. (dvi-catur-ṣaṭ-bhuja-ādikam). Due to the variety which abides in the left and right (portions of the deities) --this especially refers to their hands-- (vāma-dakṣiṇa-saṁsthāna-citratvāt), he should imagine (parikalpayet) (in them --i.e. in their hands--) skulls, tridents, staffs with a skull at the top, (mudrā-s bestowing) boons and fearlessness, pots, etc. (kapāla-śūla-khaṭvāṅga-vara-abhaya-ghaṭa-ādikam).
As a matter of fact (vastutas), those (tāḥ) Goddesses (devyaḥ) are all (that exists) (viśva-rūpāḥ) because (yatas) they consist of Consciousness (bodha-ātmikāḥ). For Liberation (apavṛktaye) they should be --i.e. they should be in the mind of the officiant/sacrificer/worshiper-- (syuḥ) essentially only uninterrupted/unlimited Consciousness (anavacchinna-cit-mātra-sārāḥ). Afterward (tatas), all (sarvam) limbs, faces, etc. (aṅga-vaktra-ādi) (are to be worshiped first and) at the end the protectors of the worlds (and their) weapons (loka-pāla-astra-paścimam). (Along with that,) the name of the Goddess (devī-abhidhā) in the middle (madhye) is to be worshiped (pūjyā). (Thus,) the triad (of Goddesses) (trayam) is (bhavati) worshiped (pūjitam).
On this account (tatas), the (aggregate of) limbs, etc. (aṅga-ādi) comes forth (niḥsṛtam) from that mass of Consciousness which is in the center together with the deities (madhya-gatāt tasmāt bodha-rāśeḥ sadaivatāt). (This aggregate of limbs, etc.) consisting of sparks of fire (visphuliṅga-ātmakam) is to be worshiped (pūjyam) separately (pṛthak).
The Goddess (devī sā eva) who (yā) is indeed in the center (madhya-gā kila) is the One whose form/nature is Sadbhāva --i.e. She is Mātṛsadbhāva-- (sadbhāva-rūpiṇī), (in other words,) Kālasaṅkarṣiṇī (kālasaṅkarṣiṇī), who is totally (sarvatas) terrible (ghorā), peaceful (śāntā) and (ca) mixture --viz. mixture of totally terrible and peaceful-- (miśrā). In Siddhātantra (siddhātantra ca), She is said to be (kīrtitā) "The Goddess (devī) Parā (parā) consisting of one syllable --viz. Sauḥ-- (sa-eka-arṇā... iti)"||322-332||
Строфы 333 - 346
परा तु मातृका देवी मालिनी मध्यगोदिता।
मध्ये न्यस्येत्सूर्यरुचिं सर्वाक्षरमयीं पराम्॥३३३॥
तस्याः शिखाग्रे त्वैकार्णां तस्याश्चाङ्गादिकं त्विति।
ततो विश्वं विनिष्क्रान्तं पूजितं दक्षिणोत्तरे॥३३४॥
स्यादेव पूजितं तेन सकृन्मध्ये प्रपूजयेत्।
श्रीदेव्यायामले चोक्तं यागे डामरसञ्ज्ञिते॥३३५॥
नासाग्रे त्रिविधं कालं कालसङ्कर्षिणी सदा।
मुखस्था श्वासनिःश्वासकलनी हृदि कर्षति॥३३६॥
पूरकैः कुम्भकैर्धत्ते ग्रसते रेचकेन तु।
कालं सङ्ग्रसते सर्वं रेचकेनोत्थिता क्षणात्॥३३७॥
इच्छाशक्तिः परा नाम्ना शक्तित्रितयबोधिनी।
याज्या कर्षति यत्सर्वं कालाधारप्रभञ्जनम्॥३३८॥
Parā tu mātṛkā devī mālinī madhyagoditā|
Madhye nyasyetsūryaruciṁ sarvākṣaramayīṁ parām||333||
Tasyāḥ śikhāgre tvaikārṇāṁ tasyāścāṅgādikaṁ tviti|
Tato viśvaṁ viniṣkrāntaṁ pūjitaṁ dakṣiṇottare||334||
Syādeva pūjitaṁ tena sakṛnmadhye prapūjayet|
Śrīdevyāyāmale coktaṁ yāge ḍāmarasañjñite||335||
Nāsāgre trividhaṁ kālaṁ kālasaṅkarṣiṇī sadā|
Mukhasthā śvāsaniḥśvāsakalanī hṛdi karṣati||336||
Pūrakaiḥ kumbhakairdhatte grasate recakena tu|
Kālaṁ saṅgrasate sarvaṁ recakenotthitā kṣaṇāt||337||
Icchāśaktiḥ parā nāmnā śaktitritayabodhinī|
Yājyā karṣati yatsarvaṁ kālādhāraprabhañjanam||338||
Parā (parā) (is) certainly (tu) the Goddess (devī) Mātṛkā (mātṛkā) (as well as the Goddess) Mālinī (mālinī), (and) She is said to be in the center (madhya-gā uditā).
(According to Siddhayogīśvarīmata:) "In the middle (madhye) he should place (nyasyet) Parā (parām) who has the splendor of the sun (sūrya-rucim) (and) consists of all the syllables (sarva-akṣara-mayīm). (He should place there Parā) who is made out of one syllable (aika-arṇām) (and is situated) on the tip of Her śikhā --on the tip of the flame in the crown of the head-- (tasyāḥ śikhā-agre tu). (He should place there) Her (tasyāḥ) limbs, etc. (aṅga-ādikaṁ tu) too (ca... iti)".
The universe (viśvam) has come forth (viniṣkrāntam) from that (Goddess Parā) (tatas). (If the universe) is worshiped (pūjitam) (there, in the middle, then) it is worshiped (syāt eva pūjitam) on the right and on the left (dakṣiṇa-uttare). For that reason (tena), he should worship (prapūjayet) once (sakṛt) in the middle (madhye).
It is declared (uktam) in venerable Devyāyāmala (śrī-devyāyāmale) as well (ca), in the sacrifice (yāge) called Ḍāmara (ḍāmara-sañjñite): "Kālasaṅkarṣiṇī (kālasaṅkarṣiṇī) which always resides in the mouth (sadā... mukha-sthā) (and) produces breathing in and breathing out (śvāsa-niḥśvāsa-kalanī) draws toward Herself/attracts (karṣati) the threefold (trividham) Time (kālam) (dwelling) on the tip of the nose (nāsā-agre) into the Heart (hṛdi) through inhalations (pūrakaiḥ). Through retentions of breath (kumbhakaiḥ) She holds (the threefold Time) (dhatte), (and) through the exhalation (recakena tu) She swallows (It) (grasate). While She goes up (utthitā) through exhalation (recakena), She immediately devours (saṅgrasate... kṣaṇāt) the whole Time (kālam... sarvam). The Power of Will (icchā-śaktiḥ) bearing the name of (nāmnā) Parā (parā) awakens the triad of Powers (śakti-tritaya-bodhinī). The One who is to be worshiped (yājyā) draws toward Herself/attracts (karṣati) the entire vital energy which is the support of Time (yad sarvam kāla-ādhāra-prabhañjanam)"||333-338||
इह किल दृक्कर्मेच्छाः शिव उक्तास्तास्तु वेद्यखण्डनके।
स्थूले सूक्ष्मे क्रमशः सकलप्रलयाकलौ भवतः॥३३९॥
शुद्धा एव तु सुप्ता ज्ञानाकलतां गताः प्रबुद्धास्तु।
प्रविभिन्नकतिपयात्मकवेद्यविदो मन्त्रा उच्यन्ते॥३४०॥
भिन्ने त्वखिले वेद्ये मन्त्रेशास्तन्महेशास्तु।
भिन्नाभिन्ने तदियान्सुशिवान्तोऽध्वोदितः प्रेते॥३४१॥
ता एव गलिते भेदप्रसरे क्रमशो विकासमायान्त्यः।
अन्योन्यासङ्कीर्णास्त्वरात्रयं गलितभेदिकास्तु ततः॥३४२॥
पद्मत्रय्यौन्मनसी तदिदं स्यादासनत्वेन।
ता एवान्योन्यात्मकभेदावच्छेदनाजिहासुतया॥३४३॥
किल शक्तितद्वदादिप्रभिदा पूज्यत्वमायाताः।
भेदगलनाद्यकोटेरारभ्य यतो निजं निजं रूपम्॥३४४॥
बिभ्रति तास्तु त्रित्वं तासां स्फुटमेव लक्ष्येत।
सम्भाव्यवेद्यकालुष्ययोगतोऽन्योन्यलब्धसङ्करतः॥३४५॥
प्राक्प्रस्फुटं त्रिभावं नागच्छन्नत्र तु तथा न।
अन्योन्यात्मकभेदावच्छेदनकलनसङ्ग्रसिष्णुतया।
स्वातन्त्र्यमात्रसारा संवित्सा कालकर्षिणी कथिता॥३४६॥
Iha kila dṛkkarmecchāḥ śiva uktāstāstu vedyakhaṇḍanake|
Sthūle sūkṣme kramaśaḥ sakalapralayākalau bhavataḥ||339||
Śuddhā eva tu suptā jñānākalatāṁ gatāḥ prabuddhāstu|
Pravibhinnakatipayātmakavedyavido mantrā ucyante||340||
Bhinne tvakhile vedye mantreśāstanmaheśāstu|
Bhinnābhinne tadiyānsuśivānto'dhvoditaḥ prete||341||
Tā eva galite bhedaprasare kramaśo vikāsamāyāntyaḥ|
Anyonyāsaṅkīrṇāstvarātrayaṁ galitabhedikāstu tataḥ||342||
Padmatrayyaunmanasī tadidaṁ syādāsanatvena|
Tā evānyonyātmakabhedāvacchedanājihāsutayā||343||
Kila śaktitadvadādiprabhidā pūjyatvamāyātāḥ|
Bhedagalanādyakoṭerārabhya yato nijaṁ nijaṁ rūpam||344||
Bibhrati tāstu tritvaṁ tāsāṁ sphuṭameva lakṣyeta|
Sambhāvyavedyakāluṣyayogato'nyonyalabdhasaṅkarataḥ||345||
Prākprasphuṭaṁ tribhāvaṁ nāgacchannatra tu tathā na|
Anyonyātmakabhedāvacchedanakalanasaṅgrasiṣṇutayā|
Svātantryamātrasārā saṁvitsā kālakarṣiṇī kathitā||346||
Here (iha), certainly (kila), Knowledge, Action and Will (dṛk-karma-icchāḥ... tāḥ) are said to be (uktāḥ) Śiva (śivaḥ). When (unity) is destroyed and (dualistic) objectivity (emerges) --lit. "when objectivity is destroyed", but this makes no sense in this context-- (vedya-khaṇḍanake) Sakala and Pralayākala (sakala-pralayākalau) are born (bhavataḥ) depending on whether (objectivity is) gross or subtle (sthūle sūkṣme), respectively (kramaśas). Those who are sleeping (suptāḥ) (and) are (also) pure (śuddhāḥ eva tu) become Vijñānākala-s (jñāna-akalatām gatāḥ). But (tu) (when) they wake up (in the fifth tattva or category) (prabuddhāḥ) (and) know that objectivity is a little different/separate (from themselves) (pravibhinna-katipaya-ātmaka-vedya-vidaḥ), they are said to be (ucyante) Mantra-s (mantrāḥ). When the entire objectivity is different/separate (from themselves) (bhinne tu akhile vedye), (they are called) Mantreśvara-s --lit. Lords of the Mantra-s-- (mantra-īśāḥ). (And) they (become) Mantramaheśvara-s --i.e. Great Lords of that, viz. of the Mantra-s-- (tad-mahā-īśāḥ tu) when (objectivity) is both different/separate and non-different/non-separate (bhinna-abhinne). Therefore (tad), this which is of such extent (iyān) is said to be the path (adhva-uditaḥ) ending in Sadāśiva (suśiva-antaḥ). In the (Great) Departed One --i.e. in Sadāśiva-- (prete), when the spreading out of duality decreases (galite bheda-prasare), those (Powers of Knowledge, Action and Will) (tāḥ eva) unfold (vikāsam āyāntyaḥ), (and) without mixing with each other (anyonya-asaṅkīrṇāḥ tu), (they become) the three prongs --lit. the three spokes-- (arā-trayam). After that (tatas), once their duality has vanished (galita-bhedikāḥ tu), (they appear) as the Power of Unmanā (in the form) of three lotuses (padma-trayya-aunmanasī). That very (Reality) (tad idam) exists (syāt) as the Seat (āsanatvena).
Those very (Powers of Knowledge, Action and Will) (tāḥ eva), not desiring to abandon the cutting off of their mutual differences (anyonya-ātmaka-bheda-avacchedana-ajihāsutayā), turn into an object of worship (pūjyatvam āyātāḥ) as the types of powers, possessors of those (powers), etc. (śakti-tadvat-ādi-prabhidā) indeed (kila).
Because (yatas), starting (ārabhya) from the initial point of the disappearance of duality (bheda-galana-ādya-koṭeḥ), those (Powers of Knowledge, Action and Will) (tāḥ tu) possess (bibhrati) their own nature respectively (nijam nijam rūpam), (therefore) their (tāsām) triad (tritvam) is clearly perceived (sphuṭam eva lakṣyeta). (Anyway,) at first (prāk) (their) triple nature (tribhāvam) does not become evident --expecting "prasphuṭam... na āgacchat"-- (prasphuṭam... na āgacchan) in consequence of the possible turbidness (sambhāvya-vedya-kāluṣya-yogatas) since they attain mutual mixture (anyonya-labdha-saṅkarataḥ). But (tu) here (atra) it is not (na) so (tathā).
Consciousness (saṁvid sā), whose essence is only Absolute Freedom (svātantrya-mātra-sārā), as the tendency to swallow --lit. as the habit of swallowing-- the agitation of duality which brings about the mutual division (of those Powers of Knowledge, Action and Will) --the translation is not very literal because Abhinavagupta's Sanskrit is confusing and far-fetched-- (anyonya-ātmaka-bheda-avacchedana-kalana-saṅgrasiṣṇutayā), is said to be (kathitā) Kālakarṣiṇī (kālakarṣiṇī)||339-346||
Строфы 347 - 358
सैव च भूयः स्वस्मात्सङ्कर्षति कालमिह बहिष्कुरुते।
सङ्कर्षिणीति कथिता मातृष्वेतेषु सद्भावः॥३४७॥
तत्त्वं सत्ता प्राप्तिर्मातृषु मेयोऽनया संश्च।
विश्वजननीषु शक्तिषु परमार्थो हि स्वतन्त्रतामात्रम्॥३४८॥
Saiva ca bhūyaḥ svasmātsaṅkarṣati kālamiha bahiṣkurute|
Saṅkarṣiṇīti kathitā mātṛṣveteṣu sadbhāvaḥ||347||
Tattvaṁ sattā prāptirmātṛṣu meyo'nayā saṁśca|
Viśvajananīṣu śaktiṣu paramārtho hi svatantratāmātram||348||
Moreover (bhūyas), She (sā eva) is also called (ca... kathitā) "Saṅkarṣiṇī" (saṅkarṣiṇī iti) (because) She draws/pulls out (saṅkarṣati) Time (kālam) from Herself (svasmāt) (and) externalizes (It) (bahiṣkurute) here (iha).
(This Kālasaṅkarṣiṇī is) the Real Being (sadbhāvaḥ), the Principle/Truth/Reality (tattvam), Existence (sattā) (and) Attainment (prāptiḥ) in these knowers (mātṛṣu eteṣu), and (ca) objectivity (meyaḥ) is (san) in the knowers (mātṛṣu) due to Her (anayā) (as well). (She is) the Supreme Reality (parama-arthaḥ) that is only Absolute Freedom --expecting "svatantratāmātraḥ"-- (svatantratā-mātram) in the Powers which are the Mothers of the universe (viśva-jananīṣu śaktiṣu) indeed (hi)||347-348||
एषणविदिक्रियात्मकमेतत्पूज्यं यतोऽनवच्छिन्नम्।
यस्मिन्सर्वावच्छेददिशोऽपि स्युः समाक्षिप्ताः॥३४९॥
Eṣaṇavidikriyātmakametatpūjyaṁ yato'navacchinnam|
Yasminsarvāvacchedadiśo'pi syuḥ samākṣiptāḥ||349||
This (Supreme Reality) (etad) consisting of Will, Knowledge and Action (eṣaṇa-vidi-kriyā-ātmakam) is to be worshiped (pūjyam) because (yatas) (It is) uninterrupted/unlimited (anavacchinnam) (and because) in It --lit. in which-- (yasmin) even (api) the hints of all limitations (sarva-avaccheda-diśaḥ) have been (syuḥ) thrown/cast off (samākṣiptāḥ)||349||
अविकल्पमिह न याति हि पूज्यत्वं न च विकल्प एकत्र।
बहवो धर्मास्तस्माद्यो धर्मस्तावतो धर्मान्॥३५०॥
आक्षिपति तत्र रूढः सर्वोत्कृष्टोऽधरस्थितास्त्वन्ये।
इति भैरवपरपूजातत्त्वं श्रीडामरे महायागे॥३५१॥
स्वयमेव सुप्रसन्नः श्रीमाञ्छम्भुर्ममादिक्षत्।
बाह्ययागे तु पद्मानां त्रितयेऽपि प्रपूजयेत्॥३५२॥
अस्त्रान्तं परिवारौघमिति नो दैशिकागमः।
अग्नीशरक्षोवाय्वन्तदिक्षु विद्याङ्गपञ्चकम्॥३५३॥
शक्त्यङ्गानि शिवाङ्गानि तथैवात्र पुनर्द्वये।
अस्त्रं न्यस्येच्चतुर्दिक्कं मध्ये लोचनसञ्ज्ञकम्॥३५४॥
पत्राष्टकेऽष्टकयुगमघोरादेः स्वयामलम्।
तथा द्वादशकं षट्कं चतुष्कं मिश्रितं द्विशः॥३५५॥
सर्वशो द्विगुणादित्थमावृतित्वेन पूजयेत्।
लोकपालांस्ततः सास्त्रान्स्वदिक्षु दशसु क्रमात्॥३५६॥
इत्थं त्रिशूलपर्यन्तदेवीतादात्म्यवृत्तितः।
तिष्ठन्नत्रार्पयन्विश्वं तर्पयेद्देवतागणम्॥३५७॥
ततो जपं प्रकुर्वीत प्रतिमन्त्रं द्विपञ्चधा।
एकैकस्य त्र्यात्मकत्वादभेदाच्चापि सर्वशः॥३५८॥
Avikalpamiha na yāti hi pūjyatvaṁ na ca vikalpa ekatra|
Bahavo dharmāstasmādyo dharmastāvato dharmān||350||
Ākṣipati tatra rūḍhaḥ sarvotkṛṣṭo'dharasthitāstvanye|
Iti bhairavaparapūjātattvaṁ śrīḍāmare mahāyāge||351||
Svayameva suprasannaḥ śrīmāñchambhurmamādikṣat|
Bāhyayāge tu padmānāṁ tritaye'pi prapūjayet||352||
Astrāntaṁ parivāraughamiti no daiśikāgamaḥ|
Agnīśarakṣovāyvantadikṣu vidyāṅgapañcakam||353||
Śaktyaṅgāni śivāṅgāni tathaivātra punardvaye|
Astraṁ nyasyeccaturdikkaṁ madhye locanasañjñakam||354||
Patrāṣṭake'ṣṭakayugamaghorādeḥ svayāmalam|
Tathā dvādaśakaṁ ṣaṭkaṁ catuṣkaṁ miśritaṁ dviśaḥ||355||
Sarvaśo dviguṇāditthamāvṛtitvena pūjayet|
Lokapālāṁstataḥ sāstrānsvadikṣu daśasu kramāt||356||
Itthaṁ triśūlaparyantadevītādātmyavṛttitaḥ|
Tiṣṭhannatrārpayanviśvaṁ tarpayeddevatāgaṇam||357||
Tato japaṁ prakurvīta pratimantraṁ dvipañcadhā|
Ekaikasya tryātmakatvādabhedāccāpi sarvaśaḥ||358||
A (Reality) devoid of vikalpa-s --i.e. of thoughts-- (avikalpam) does not at all become an object of worship (na yāti hi pūjyatvam) here (iha).
Nor (na ca) (can an object of worship) be a vikalpa (vikalpaḥ). (There are) many (bahavas) qualities (dharmāḥ) in one place (ekatra). Therefore (tasmāt), the quality (dharmaḥ) which (yaḥ) indicates (ākṣipati) so many (tāvatas) qualities (dharmān) (is) established (rūḍhaḥ) there (tatra) (and) is superior to all (the other qualities) (sarva-utkṛṣṭaḥ). The other (qualities) (anye) remain at an inferior level (adhara-sthitāḥ tu).
Thus (iti), venerable (śrīmān) Śambhunātha (śambhuḥ) himself (svayam eva), (who was) very favorable (suprasannaḥ), taught (ādikṣat) me (mama) the truth about the supreme Bhairava's worship --some read "parāpūjātattvaṁ" instead, i.e. "the truth about the worship of Parā", which would make more sense in this context; anyway, with both readings the meter gets broken-- (bhairava-para-pūjā-tattvam), (that occurs) in the venerable and great sacrifice of Ḍāmara --in Devyāyāmalatantra-- (śrī-ḍāmare mahā-yāge).
According to our traditional doctrine of the Guru-s (iti nas daiśika-āgamaḥ), during the external sacrifice (bāhya-yāge tu), he should worship (prapūjayet), in the triad (tritaye api) of lotuses (padmānām), the whole retinue (parivāra-ogham) up to the weapons (astra-antam).
The group of five limbs of the Vidyā (vidyā-aṅga-pañcakam) (should be placed) in the quarters presided over by Agni, Īśa, Rakṣas --viz. the demon Nirṛti-- and Vāyu --i.e. in the southeast, northeast, southwest and northwest-- (agni-īśa-rakṣas-vāyu-anta-dikṣu). On the other hand (punar), in the same manner (tathā eva), the group of two (dvaye) limbs of Śakti and Śiva --two limbs of Śakti and two limbs of Śiva-- (śakti-aṅgāni śiva-aṅgāni) (should be placed) here --in the aforesaid quarters-- (atra). He should place (nyasyet) the weapon (astram) in the direction of the four quarters --E, W, N and S-- (caturdikkam) (and) that which is called the Eye (locana-sañjñakam) in the middle (madhye). (He should place) the couple of groups of eight (aṣṭaka-yugam) Aghora-s, etc. (aghora-ādeḥ) (and) their consorts (sva-yāmalam) on the aggregate of eight petals (patra-aṣṭake). Likewise (tathā), (he should place) the group of twelve (dvādaśakam), the group of six (ṣaṭkam) (and) the group of four (catuṣkam) —mixed (with their respective consorts) (miśritam)— twice (dviśas). After that (tatas) (and) in the same way (ittham), he should completely worship (sarvaśas... pūjayet) twice (dviguṇāt) —as if covering (āvṛtitvena)— the Protectors/Guardians of the worlds (loka-pālān) together with (their) weapons (sa-astrān) in their own ten directions (sva-dikṣu daśasu), in succession/respectively (kramāt). In this manner (ittham), while remaining (tiṣṭhan) here (atra) through a condition of identification with the Goddess who is at the end of the trident (triśūla-paryanta-devī-tādātmya-vṛttitaḥ), (and) while offering (arpayan) the universe (viśvam) (to Her), he should (also) offer libations (tarpayet) to the host of deities (devatā-gaṇam). Afterward (tatas), he should mutter each Mantra --expecting "japaṁ prakurvīta pratimantrasya"-- (japam prakurvīta prati-mantram) twice five times (dvi-pañcadhā).
(This has to be performed like that) since each (of the Mantra-s) has a triadic nature (eka-ekasya tri-ātmakatvāt), and also (ca api) due to the unity (of them all) (abhedāt) in all respects (sarvaśas)||350-358||
Строфы 359 - 360
नाभिहृत्कण्ठतालूर्ध्वकुण्डे ज्वलनवत्स्मरन्।
मन्त्रचक्रं तत्र विश्वं ज्वह्वन्सम्पादयेद्धुतिम्॥३५९॥
दीक्षाकर्मणि कर्तव्ये दीक्षां येनाध्वना गुरुः।
चिकीर्षुर्देह एवादौ भूयस्तं मुख्यतोऽर्पयेत्॥३६०॥
Nābhihṛtkaṇṭhatālūrdhvakuṇḍe jvalanavatsmaran|
Mantracakraṁ tatra viśvaṁ jvahvansampādayeddhutim||359||
Dīkṣākarmaṇi kartavye dīkṣāṁ yenādhvanā guruḥ|
Cikīrṣurdeha evādau bhūyastaṁ mukhyato'rpayet||360||
While remembering (smaran) the group of Mantra-s (mantra-cakram) like a fire (jvalana-vat) in navel, heart, throat, palate and upper hole (nābhi-hṛd-kaṇṭha-tālu-ūrdhva-kuṇḍe), (and) while offering (jvahvan) the universe (viśvaṁ) there (tatra), (the Guru) should effect (sampādayet) an oblation (hutim). When the ritual of initiation must be performed (dīkṣā-karmaṇi kartavye), the Guru (guruḥ), wishing to perform (cikīrṣuḥ) initiation (dīkṣām) by means of that path (yena adhvanā), should mainly offer (mukhyatas... arpayet), at first (ādau), that (tam) once more/again (bhūyas) in the body itself (dehe eva)||359-360||
Строфы 361 - 374
द्वादशान्तमिदं प्राग्रं त्रिशूलं मूलतः स्मरन्।
देवीचक्राग्रगः त्यक्तक्रमः खेचरतां व्रजेत्॥३६१॥
मूलाधाराद्द्विषट्कान्तव्योमाग्रापूरणात्मिका।
खेचरीयं खसञ्चारस्थितिभ्यां खामृताशनात्॥३६२॥
Dvādaśāntamidaṁ prāgraṁ triśūlaṁ mūlataḥ smaran|
Devīcakrāgragaḥ tyaktakramaḥ khecaratāṁ vrajet||361||
Mūlādhārāddviṣaṭkāntavyomāgrāpūraṇātmikā|
Khecarīyaṁ khasañcārasthitibhyāṁ khāmṛtāśanāt||362||
While remembering (smaran) this (idam) trident (triśūlam) from the root (mūlatas) (and while remembering) the highest point (prāgram) which is dvādaśānta (dvādaśāntam), he who has reached the topmost point of the group of Goddesses (devī-cakra-agragaḥ) (and) has abandoned succession (tyakta-kramaḥ) reaches the condition of Khecara --lit. of one who moves in Kha, i.e. in the Ether of Consciousness-- (khecaratām vrajet). This (iyam) (is) Khecarī (Khecarī), (which arises) from Mūlādhāra (mūlādhārāt) (and) has the nature of filling up to the topmost point of the Ether in dvādaśānta --according to Jayaratha "She is filling the ethers of Śakti, Vyāpinī and Samanā"-- (dviṣaṭkānta-vyoma-agra-āpūraṇa-ātmikā). (She is called Khecarī) because She moves and stays in the Ether of Consciousness (kha-sañcāra-sthitibhyām) (and) because She eats the Nectar of the Ether of Consciousness (kha-amṛta-āśanāt)||361-362||
अमुष्माच्छाम्भवाच्छूलाद्ध्रासयेच्चतुरङ्गुलम्।
शाक्ते ततोऽप्याणवे तत्त्रिशूलत्रितयं स्थितम्॥३६३॥
Amuṣmācchāmbhavācchūlāddhrāsayeccaturaṅgulam|
Śākte tato'pyāṇave tattriśūlatritayaṁ sthitam||363||
Down to the Śākta (trident) --lit. "down to that which is relating to Śakti"; Jayaratha explains this very well in his commentary-- (śākte), he should shorten (hrāsayet) by four fingers (catur-aṅgulam) from that Śāmbhava trident --i.e. from that trident which is relating to Śambhu or Śiva-- (amuṣmāt śāmbhavāt śūlāt). Next (tatas), (he should shorten) even (by other four fingers) (api) down to the Āṇava (trident) --lit. "down to that which is related to the limited individual"-- (āṇave). That (tad) stands/exists (sthitam) (as) the triad of tridents (triśūla-tritayam) --all in all, the Śāmbhava trident is twelve fingers high, the Śākta trident is eight fingers high, and the Āṇava trident is four fingers high--||363||
तत्त्रिशूलत्रयोर्ध्वोर्ध्वदेवीचक्रार्पितात्मकः।
किं किं न जायते किं वा न वेत्ति न करोति वा॥३६४॥
Tattriśūlatrayordhvordhvadevīcakrārpitātmakaḥ|
Kiṁ kiṁ na jāyate kiṁ vā na vetti na karoti vā||364||
(If) someone has offered himself to the group of higher and higher Goddesses in that triad of tridents (tad-triśūla-traya-ūrdhva-ūrdhva-devī-cakra-arpita-ātmakaḥ), what (kim kim) does he not become (na jāyate) or (vā) what (kim) does he not know (vetti) or (vā) (what) does he not do (na karoti)?||364||
एकैकामथवा देवीं मन्त्रं वा पद्मगं यजेत्।
यामलैक्याङ्गवक्त्रादिसदसत्ताविकल्पतः॥३६५॥
इत्थं प्राणाद्व्योमपदपर्यन्ते चेतनं निजम्।
शिवीभाव्यार्चनायोगात्ततो बाह्यं विधिं चरेत्॥३६६॥
बहिर्यागस्य मुख्यत्वे सिद्ध्यादिपरिकल्पिते।
अन्तर्यागः संस्क्रियायै ह्यन्यथार्चयिता पशुः॥३६७॥
यस्तु सिद्ध्यादिविमुखः स बहिर्यजति प्रभुम्।
अन्तर्महायागरूढ्यै तयैवासौ कृतार्थकः॥३६८॥
Ekaikāmathavā devīṁ mantraṁ vā padmagaṁ yajet|
Yāmalaikyāṅgavaktrādisadasattāvikalpataḥ||365||
Itthaṁ prāṇādvyomapadaparyante cetanaṁ nijam|
Śivībhāvyārcanāyogāttato bāhyaṁ vidhiṁ caret||366||
Bahiryāgasya mukhyatve siddhyādiparikalpite|
Antaryāgaḥ saṁskriyāyai hyanyathārcayitā paśuḥ||367||
Yastu siddhyādivimukhaḥ sa bahiryajati prabhum|
Antarmahāyāgarūḍhyai tayaivāsau kṛtārthakaḥ||368||
Or (athavā) he should worship (yajet) each of the Goddesses individually (eka-ekām... devīm) or (vā) the Mantra (mantram) residing in the lotus (padma-gam). (Such Goddesses can be) optionally (worshiped) as pairs or alone, with existence or not of limbs, faces, etc. (yāmala-aikya-aṅga-vaktra-ādi-sadasattā-vikalpatas).
In this way (ittham), from the vital energy (prāṇāt) up to the state of ether --i.e. of void-- (vyoma-pada-paryante), he (now), by performing worship, apprehended that his own consciousness is Śiva (cetanam nijam... śivī-bhāvya-arcana-āyogāt). After that (tatas), he should perform (caret) the external (bāhyam) procedure (vidhim).
Even though the external sacrifice is mainly conceived for (achieving) siddhi-s, etc. --i.e. accomplishments, supernatural powers, etc.-- (bahis-yāgasya mukhyatve siddhi-ādi-parikalpite), the internal sacrifice (antaryāgaḥ) is for consecration/purification (saṁskriyāyai hi). Otherwise (anyathā), the worshiper (arcayitā) (remains) a paśu or limited being (paśuḥ). But (tu) he who (yaḥ... saḥ) is opposed to siddhi-s, etc. (siddhi-ādi-vimukhaḥ) worships (yajati) the Lord (prabhum) outside (bahis) for establishing (himself) in the great internal sacrifice (antar-mahā-yāga-rūḍhyai), (and) through that (establishing) (tayā eva) he accomplishes his purpose (kṛta-arthakaḥ)||365-368||
कृत्वान्तर्यागमादाय धान्याद्यस्त्रेण मन्त्रितम्।
दिक्षु क्षिपेद्विघ्ननुदे संहृत्यैशीं दिशं न्यसेत्॥३६९॥
निरीक्षणं प्रोक्षणं च ताडनाप्यायने तथा।
विगुण्ठनं च संस्काराः साधारास्त्रिशिरोमते॥३७०॥
गोमूत्रगोमयदधिक्षीराज्यं मन्त्रयेन्मुखैः।
ऊर्ध्वान्तैरङ्गषट्केन कुशाम्ब्वेतेन चोक्षयेत्॥३७१॥
भूमिं शेषं च शिष्यार्थं स्थापयेत्पञ्चगव्यकम्।
पञ्च गव्यानि यत्रास्मिन्कुशाम्बुनि तदुच्यते॥३७२॥
पञ्चगव्यं जलं शास्त्रे बाह्याशुद्धिविमर्दकम्।
लौकिक्यामविशुद्धौ हि मृदितायामथान्तरीम्॥३७३॥
अशुद्धिं दग्धुमास्थेयं मन्त्रादि यदलौकिकम्।
फादिनान्तां स्मरेद्देवीं पृथिव्यादिशिवान्तगाम्॥३७४॥
Kṛtvāntaryāgamādāya dhānyādyastreṇa mantritam|
Dikṣu kṣipedvighnanude saṁhṛtyaiśīṁ diśaṁ nyaset||369||
Nirīkṣaṇaṁ prokṣaṇaṁ ca tāḍanāpyāyane tathā|
Viguṇṭhanaṁ ca saṁskārāḥ sādhārāstriśiromate||370||
Gomūtragomayadadhikṣīrājyaṁ mantrayenmukhaiḥ|
Ūrdhvāntairaṅgaṣaṭkena kuśāmbvetena cokṣayet||371||
Bhūmiṁ śeṣaṁ ca śiṣyārthaṁ sthāpayetpañcagavyakam|
Pañca gavyāni yatrāsminkuśāmbuni taducyate||372||
Pañcagavyaṁ jalaṁ śāstre bāhyāśuddhivimardakam|
Laukikyāmaviśuddhau hi mṛditāyāmathāntarīm||373||
Aśuddhiṁ dagdhumāstheyaṁ mantrādi yadalaukikam|
Phādināntāṁ smareddevīṁ pṛthivyādiśivāntagām||374||
After performing (kṛtvā) the internal sacrifice (antar-yāgam) (and) after taking (ādāya) grains of cereal, etc. (dhānya-ādi) that have been consecrated (mantritam) with the weapon (Mantra) --viz. with Phaṭ-- (astreṇa), (the officiant/sacrificer/worshiper) should throw (them) (kṣipet) in (all) directions (dikṣu) for the removal of obstacles (vighna-nude). (Next,) after collecting (all those grains again) (saṁhṛtya), he should place (them all) (nyaset) in the Īśa's quarter --i.e. in the northeastern quarter-- (aiśīm diśam). In Triśiromata (triśiromate), the purificatory rites (saṁskārāḥ) —by looking at (nirīkṣaṇam), sprinkling (prokṣaṇam), beating and nourishing (tāḍana-āpyāyane), and (ca... tathā... ca) covering (viguṇṭhanam)— (are) common (to all rituals) (sādhārāḥ). He should consecrate (mantrayet) cow's urine, cow-dung, coagulated milk, milk and clarified butter (gomūtra-gomaya-dadhi-kṣīra-ājyam) with the faces ending in the upper one --apparently, Abhinavagupta is speaking about the five Sadāśiva's faces-- (mukhaiḥ... ūrdhva-antaiḥ). (He should also consecrate) Kuśa grass (mixed with) water (kuśa-ambu) with the six limbs (aṅga-ṣaṭkena). (Then,) he should sprinkle (ukṣayet) the ground (bhūmim) with this (etena). He should place (sthāpayet) the rest (śeṣam ca) of the five products of the cow (pañca-gavyakam) for the disciples (śiṣya-artham). In the scripture (śāstre), those five products of the cow (pañca gavyāni... tad) in this Kuśa grass (mixed with) water (yatra asmin kuśa-ambuni) are said to be (ucyate) the water of the five products of the cow (pañcagavyam jalam) —which destroys the external impurity (bāhya-aśuddhi-vimardakam)—. When the worldly impurity has been rubbed off (laukikyām aviśuddhau hi mṛditāyām), then (atha) Mantra-s, etc. (mantrādi) which (yad) are not worldly (alaukikam) are to be applied (āstheyam) in order to consume/destroy completely (dagdhum) the internal (āntarīm) impurity (aśuddhim).
He should remember (smaret) the Goddess (devīm) who starts with 'pha' and ends in 'na' --i.e. Mālinī, though it should be the other way around, viz "who starts with 'na' and ends in 'pha'": na ṛ ṝ ḷ ḹ tha ca dha ī ṇa u ū ba ka kha ga gha ṅa i a va bha ya ḍa ḍha ṭha jha ña ja ra ṭa pa cha la ā sa aḥ ha ṣa kṣa ma śa aṁ ta e ai o au da pha-- (pha-ādi-na-antām) (and) who resides (in all the tattva-s or categories) from Pṛthivī --category 36-- up to Śiva --category 1-- (pṛthivī-ādi-śiva-anta-gām)||369-374||
Строфы 375 - 387
पुष्पाञ्जलिं क्षिपेन्मध्ये धूपगन्धासवादि च।
तथैव दद्याद्यागौकमध्ये तेनाशु विग्रहम्॥३७५॥
निरस्तं देवताचक्रमधिष्ठातृ प्रकल्प्यते।
अनन्तनाले धर्मादिपत्रे सद्वैद्यकर्णिके॥३७६॥
षडुत्थे गन्धपुष्पाद्यैर्गणेशं ह्यैशगं यजेत्।
उत्थितं विघ्नसंशान्त्यै पूजयित्वा विसर्जयेत्॥३७७॥
Puṣpāñjaliṁ kṣipenmadhye dhūpagandhāsavādi ca|
Tathaiva dadyādyāgaukamadhye tenāśu vigraham||375||
Nirastaṁ devatācakramadhiṣṭhātṛ prakalpyate|
Anantanāle dharmādipatre sadvaidyakarṇike||376||
Ṣaḍutthe gandhapuṣpādyairgaṇeśaṁ hyaiśagaṁ yajet|
Utthitaṁ vighnasaṁśāntyai pūjayitvā visarjayet||377||
He should throw (kṣipet) two handfuls of flowers (puṣpa-añjalim) in the middle (madhye) and (ca) likewise (tathā eva) he should offer (dadyāt) incense, fragrances, any spirituous liquor, etc. (dhūpa-gandha-āsava-ādi) in the center of the sacrificial house (yāga-oka-madhye). By means of that (tena) (any) discord (vigraham) (is) quickly (āśu) expelled (nirastam), (and) the One presiding over (adhiṣṭhātṛ) the group of deities (devatā-cakram) is conceived (prakalpyate).
(Gaṇapati --i.e. Gaṇeśa-- is sitting) on (a throne) produced from six (constituents) (ṣaḍutthe) —i.e. (produced from) Ananta --viz. Viṣṇu-- and a lotus-flower (ananta-nāle) whose petals are Dharma, etc. (dharma-ādi-patre) (and) whose pericarp consists of true knowledge (sat-vaidya-karṇike). He should worship (yajet) Gaṇeśa (gaṇeśam hi) —who is in the northeastern quarter (aiśa-gam), who has emerged (utthitam) to extinguish obstacles (vighna-saṁśāntyai)— with fragrances, flowers, etc. (gandha-puṣpa-ādyaiḥ). Having worshiped (Gaṇapati) (pūjayitvā), he should allow (him) to go (visarjayet)||375-377||
सिद्धिकामस्य दीक्षादावस्त्रं पाशुपतं यजेत्।
चर्मासियुक्साङ्गमाशासास्त्रमात्रष्टकावृतम्॥३७८॥
तदस्त्रमन्त्रसाहस्रजप्तं शुद्धाम्बुपूरितम्।
कलशं पूजयेत्पश्चात्तदस्त्राधिष्ठितं स्मरेत्॥३७९॥
ततश्च मालिनीपूर्वं वास्तुयागक्रमोदितम्।
देवताचक्रमग्नौ तु तर्पयित्वा विसर्जयेत्॥३८०॥
Siddhikāmasya dīkṣādāvastraṁ pāśupataṁ yajet|
Carmāsiyuksāṅgamāśāsāstramātraṣṭakāvṛtam||378||
Tadastramantrasāhasrajaptaṁ śuddhāmbupūritam|
Kalaśaṁ pūjayetpaścāttadastrādhiṣṭhitaṁ smaret||379||
Tataśca mālinīpūrvaṁ vāstuyāgakramoditam|
Devatācakramagnau tu tarpayitvā visarjayet||380||
At the beginning of the initiation (dīkṣā-ādau) of someone who desires siddhi-s --accomplishments, supernatural powers and the like-- (siddhi-kāmasya), (the Guru) should worship (yajet) the Paśupati's weapon (astram pāśupatam). He is endowed with a shield and a sword (carma-asi-yuk), (and) with limbs --Sanskrit is not consistent here, because it should be "sāṅgaḥ" as it is about Paśupati; but it is in Accusative, so it should refer to the weapon... so the weapon has limbs, which is strange; well, the Sanskrit structure here looks far-fetched-- (sāṅgam), (and) he is surrounded, in (all) directions, by the group of well-armed eight mothers (āśā-sa-astra-mātṛ-aṣṭaka-āvṛtam). (The Guru) should worship (pūjayet) the big pot (kalaśam) which is full of pure water (śuddha-ambu-pūritam) (and) on which that weapon Mantra has been muttered one thousand times (tad-astra-mantra-sāhasra-japtam). Afterward (paścāt), he should remember (smaret) (that such a big pot) is presided by that weapon (tad-astra-adhiṣṭhitam). After that (tatas ca), having offered libations --in order to please/gratify-- (tarpayitvā) in the fire (agnau tu) to the group of deities (devatā-cakram) mentioned in the rule/method sanctioned by tradition for the sacrifice of the building (vāstu-yāga-krama-uditam), starting with Mālinī (mālinī-pūrvam), he should allow (all that) to go (visarjayet)||378-380||
ततः कुम्भं परामोदिद्रवद्रव्यप्रपूरितम्।
पूजितं चर्चितं मूलमनुना मन्त्रयेच्छतम्॥३८१॥
असिना कर्करीं पूर्वमस्त्रयागो न चेत्कृतः।
तमैशान्यां यजेत्कुम्भं वामस्थकलशान्वितम्॥३८२॥
ततः सौरदिगाश्रित्य सास्त्राम्ँल्लोकेश्वरान्यजेत्।
गन्धपुष्पोपहाराद्यैर्विधिना मन्त्रपूर्वकम्॥३८३॥
ततः शिष्योऽसिकलशीहस्तो धारां प्रपातयन्।
गुरुणा कुम्भहस्तेनानुव्रज्यो वदता त्विदम्॥३८४॥
भो भोः शक्र त्वया स्वस्यां दिशि विघ्नप्रशान्तये।
सावधानेन कर्मान्तं भवितव्यं शिवाज्ञया॥३८५॥
त्र्यक्षरे निरृतिप्राये नाम्नि भोःशब्दमेककम्।
अपासयेद्यतो मन्त्रश्छन्दोबद्धोऽयमीरितः॥३८६॥
तत ऐश्यां दिशि स्थाप्यः स कुम्भो विकिरोपरि।
दक्षिणे चास्त्रवार्धनी स्थाप्या कुम्भस्य साम्प्रतम्॥३८७॥
Tataḥ kumbhaṁ parāmodidravadravyaprapūritam|
Pūjitaṁ carcitaṁ mūlamanunā mantrayecchatam||381||
Asinā karkarīṁ pūrvamastrayāgo na cetkṛtaḥ|
Tamaiśānyāṁ yajetkumbhaṁ vāmasthakalaśānvitam||382||
Tataḥ sauradigāśritya sāstrām̐llokeśvarānyajet|
Gandhapuṣpopahārādyairvidhinā mantrapūrvakam||383||
Tataḥ śiṣyo'sikalaśīhasto dhārāṁ prapātayan|
Guruṇā kumbhahastenānuvrajyo vadatā tvidam||384||
Bho bhoḥ śakra tvayā svasyāṁ diśi vighnapraśāntaye|
Sāvadhānena karmāntaṁ bhavitavyaṁ śivājñayā||385||
Tryakṣare nirṛtiprāye nāmni bhoḥśabdamekakam|
Apāsayedyato mantraśchandobaddho'yamīritaḥ||386||
Tata aiśyāṁ diśi sthāpyaḥ sa kumbho vikiropari|
Dakṣiṇe cāstravārdhanī sthāpyā kumbhasya sāmpratam||387||
After that (tatas), he should consecrate (mantrayet) with the root Mantra (mūla-manunā) a small pot (kumbham) filled up with the supremely fragrant fluid substance (para-āmodi-drava-dravya-prapūritam) (which has been) worshiped (pūjitam) (and) anointed (carcitam). He should consecrate (mantrayet) (that) water-jar --i.e. the small pot-- (karkarīm) with the sword --i.e. with the weapon Mantra-- (asinā) one hundred times (śatam). If (ced) the worship/sacrifice of the weapon (astra-yāgaḥ) was not performed (na... kṛtaḥ) previously (pūrvam), he should worship (yajet) that small pot (tam... kumbham) along with the big pot which remains to the left (of it) (vāma-stha-kalaśa-anvitam), in the northeast --viz. in the Śiva's quarter-- (aiśānyām). After that (tatas), by resorting to the quarter of the sun --i.e. the east-- (saura-dik-āśritya), he should worship (yajet) the lords of the worlds --viz. the presiding deities of the quarters-- who are furnished with weapons (sa-astrān loka-īśvarān), according to the procedure (vidhinā), with fragrances, flowers, offerings, etc. (gandha-puṣpa-upahāra-ādyaiḥ) accompanied by Mantra-s (mantra-pūrvakam). After that (tatas), the disciple (śiṣyaḥ), having in his hands the big pot with the sword --i.e. with the weapon-- (asi-kalaśī-hastaḥ) (and) pouring (prapātayan) a stream (of fluid from his pot) (dhārām), is followed (anuvrajyaḥ) by the Guru (guruṇā) who has the small pot in his hands (kumbha-hastena) (and) who recites (vadatā tu) this (idam): "Oh, oh (bhos bhos) Śakra --i.e. an epithet of Indra-- (śakra), by Śiva's command (śiva-ajñayā), in order to stop obstacles (vighna-praśāntaye) in your own direction --in the cardinal point he is ruling, i.e. the east-- (svasyām diśi), you must stay alert (tvayā... sa-avadhānena... bhavitavyam) until the end of the ritual (karma-antam)". Regarding the name containing three syllables such as Nirṛti --viz. Ni-rṛ-ti (three syllables); Abhinavagupta refers here to the three-syllabled names of other regents of the cardinal points, viz. Varuṇa, Kubera, Īśāna, etc., which contain three syllables, e.g. Va-ru-ṇa, Ku-be-ra, etc.-- (tri-akṣare nirṛti-prāye nāmni), he should discard (apāsayet) one (ekakam) word "bhoḥ" (bhoḥ-śabdam) in order that (yatas) this (ayam) Mantra (mantraḥ) can be said (īritaḥ) to abide by the meter (chandas-baddhaḥ) --i.e. only with Indra, the word "bhos" is repeated two times, as the word "Indra" contains two syllables "I-ndra"; by removing one "bhos" the meter requirements are met in the case of the other deities with three-syllabled names--. Afterward (tatas), the small pot (saḥ kumbhaḥ) is to be deposited (sthāpyaḥ) on a scattered portion of rice (vikira-upari) in the northeast quarter (aiśyām diśi). And (ca) the (big) pot of the weapon (astra-vārdhanī) is to be properly deposited (sthāpyā... sāmpratam) to the right (dakṣiṇe) of the small pot (kumbhasya)||381-387||
Строфы 388 - 390
कुम्भस्थाम्बुसमापत्तिवृंहितं मन्त्रवृन्दकम्।
तेजोमात्रात्मना ध्यातं सर्वमाप्याययेद्विधिम्॥३८८॥
अतः कुम्भे मन्त्रगणं सर्वं सम्पूजयेद्गुरुः।
पूर्वेण विधिनास्त्रं च कर्कर्यां विघ्ननुद्यजेत्॥३८९॥
गृहमध्ये ततो गन्धमण्डले पूजयेद्गुरुः।
त्रिकं यामलतैक्याभ्यामेकं वा मन्त्रदैवतम्॥३९०॥
Kumbhasthāmbusamāpattivṛṁhitaṁ mantravṛndakam|
Tejomātrātmanā dhyātaṁ sarvamāpyāyayedvidhim||388||
Ataḥ kumbhe mantragaṇaṁ sarvaṁ sampūjayedguruḥ|
Pūrveṇa vidhināstraṁ ca karkaryāṁ vighnanudyajet||389||
Gṛhamadhye tato gandhamaṇḍale pūjayedguruḥ|
Trikaṁ yāmalataikyābhyāmekaṁ vā mantradaivatam||390||
The multitude of Mantra-s (mantra-vṛndakam) strengthened by the meeting with the water residing in the small pot (kumbha-stha-ambu-samāpatti-vṛṁhitam) (and) meditated on (dhyātam) as being only fire (tejas-mātra-ātmanā) nourishes (āpyāyayet) the whole (sarvam) procedure (vidhim). On this account (atas), the Guru (guruḥ) should worship (sampūjayet) the entire (sarvam) host of Mantra-s (mantra-gaṇam) in the small pot (kumbhe) through the previous procedure (pūrveṇa vidhinā) and (ca) he should (also) worship (yajet), in the water-jar --viz. in the small pot-- (karkaryām), the weapon (astram) which removes obstacles (vighna-nud). After that (tatas), in the middle of the house (gṛha-madhye), in a maṇḍala made out of fragrances (gandha-maṇḍale), the Guru (guruḥ) should worship (pūjayet) the triad (trikam) as pairs or individually (yāmalatā-aikyābhyām), or (vā) (only) one (ekam) deity of the Mantra (mantra-daivatam)||388-390||
Строфы 391 - 404
अग्निकार्यविधानाय ततः कुण्डं प्रकल्पयेत्।
शुद्धमन्त्रादिसञ्जल्पसङ्कल्पोत्थमपूर्वकम्॥३९१॥
Agnikāryavidhānāya tataḥ kuṇḍaṁ prakalpayet|
Śuddhamantrādisañjalpasaṅkalpotthamapūrvakam||391||
After that (tatas), for making the sacred fire (agni-kārya-vidhānāya), (the officiant/sacrificer/worshiper) should make the pit ready --i.e. the pit where the fire will be located-- (kuṇḍam... prakalpayet), which --i.e. the pit-- is not like anything before --viz. it is extraordinary-- (apūrvakam) (and) has emerged from the (internal) volition and discourse (related to) pure Mantra-s, etc. (śuddha-mantra-ādi-sañjalpa-saṅkalpa-uttham)||391||
शिवस्य या क्रियाशक्तिस्तत्कुण्डमिति भावनात्।
परमः खलु संस्कारो विनाप्यन्यैः क्रियाक्रमैः॥३९२॥
Śivasya yā kriyāśaktistatkuṇḍamiti bhāvanāt|
Paramaḥ khalu saṁskāro vināpyanyaiḥ kriyākramaiḥ||392||
The supreme (paramaḥ) purificatory rite (saṁskāraḥ) indeed (khalu) (happens) through the contemplation (bhāvanāt) "That pit (tad-kuṇḍam) (is) the Power of Action (kriyā-śaktiḥ) which (yā) belongs to Śiva (śivasya... iti)", even (api) without (vinā) other (anyaiḥ) ritualistic methods (kriyā-kramaiḥ)||392||
एवं देहे स्थण्डिले वा लिङ्गे पात्रे जलेऽनले।
पुष्पादिषु शिशौ मुख्यः संस्कारः शिवतादृशे॥३९३॥
Evaṁ dehe sthaṇḍile vā liṅge pātre jale'nale|
Puṣpādiṣu śiśau mukhyaḥ saṁskāraḥ śivatādṛśe||393||
Thus (evam), with reference to body, altar or liṅga, cup/vessel/bowl, water, fire, flowers, etc. (and) disciple (dehe sthaṇḍile vā liṅge pātre jale anale... puṣpa-ādiṣu śiśau), the main (mukhyaḥ) purificatory rite (saṁskāraḥ) (has to do) with perceiving (all that) as having the nature of Śiva (śivatā-dṛśe)||393||
उक्तं श्रीयोगसञ्चारे तथा हि परमेशिना।
चतुर्दशविधे भूते पुष्पे धूपे निवेदने॥३९४॥
दीपे जपे तथा होमे सर्वत्रैवात्र चण्डिका।
जुहोति जपति प्रेद्धे पूजयेद्विहसेद्व्रजेत्॥३९५॥
आहारे मैथुने सैव देहस्था कर्मकारिणी।
तादृशीं ये तु नो रूढां संवित्तिमधिशेरते॥३९६॥
अक्रमात्तत्प्रसिद्ध्यर्थं क्रमिको विधिरुच्यते।
अहं शिवो मन्त्रमयः सङ्कल्पा मे तदात्मकाः॥३९७॥
तज्जं च कुण्डवह्न्यादि शिवात्मेति स्फुटं स्मरेत्।
अत एव हि तत्रापि दार्ढ्यादार्ढ्यावलोकनात्॥३९८॥
क्रियमाणे कृते वापि संस्क्रियाल्पेतरापि वा।
यथाहि कश्चित्प्रतिभादरिद्रोऽभ्यासपाटवात्॥३९९॥
वाक्यं गृह्णाति कोऽप्यादौ तथात्राप्यवबुध्यताम्।
उल्लेखसेककुट्टनलेपचतुर्मार्गमक्षवृतिवज्रीकरणम्॥४००॥
स्तरपरिधिविष्टरस्थितिसंस्कारा दशास्त्रतः कुण्डगताः।
मध्यग्रहणं दर्भद्वयेन कुशसंवृतिश्च भित्तीनाम्॥४०१॥
प्राङ्मुखरेखात्रितयोर्ध्वरेखिकाः कुशसमावृतिश्च बहिः।
शस्तलताश्चतुरश्रं दशलोकेशार्चनासनविधिश्च॥४०२॥
सद्मासादनमस्त्राग्नितेजसा रक्षणं च कुण्डस्य।
भूमेः शिवाग्निधृत्यै शक्तिर्विघ्नापसारणं चार्थाः॥४०३॥
ततस्तु पूजिते कुण्डे क्रियाशक्तितया स्फुटम्।
मातृकां मालिनीं वापि न्यस्येत्सङ्कल्परूपिणीम्॥४०४॥
Uktaṁ śrīyogasañcāre tathā hi parameśinā|
Caturdaśavidhe bhūte puṣpe dhūpe nivedane||394||
Dīpe jape tathā home sarvatraivātra caṇḍikā|
Juhoti japati preddhe pūjayedvihasedvrajet||395||
Āhāre maithune saiva dehasthā karmakāriṇī|
Tādṛśīṁ ye tu no rūḍhāṁ saṁvittimadhiśerate||396||
Akramāttatprasiddhyarthaṁ kramiko vidhirucyate|
Ahaṁ śivo mantramayaḥ saṅkalpā me tadātmakāḥ||397||
Tajjaṁ ca kuṇḍavahnyādi śivātmeti sphuṭaṁ smaret|
Ata eva hi tatrāpi dārḍhyādārḍhyāvalokanāt||398||
Kriyamāṇe kṛte vāpi saṁskriyālpetarāpi vā|
Yathāhi kaścitpratibhādaridro'bhyāsapāṭavāt||399||
Vākyaṁ gṛhṇāti ko'pyādau tathātrāpyavabudhyatām|
Ullekhasekakuṭṭanalepacaturmārgamakṣavṛtivajrīkaraṇam||400||
Staraparidhiviṣṭarasthitisaṁskārā daśāstrataḥ kuṇḍagatāḥ|
Madhyagrahaṇaṁ darbhadvayena kuśasaṁvṛtiśca bhittīnām||401||
Prāṅmukharekhātritayordhvarekhikāḥ kuśasamāvṛtiśca bahiḥ|
Śastalatāścaturaśraṁ daśalokeśārcanāsanavidhiśca||402||
Sadmāsādanamastrāgnitejasā rakṣaṇaṁ ca kuṇḍasya|
Bhūmeḥ śivāgnidhṛtyai śaktirvighnāpasāraṇaṁ cārthāḥ||403||
Tatastu pūjite kuṇḍe kriyāśaktitayā sphuṭam|
Mātṛkāṁ mālinīṁ vāpi nyasyetsaṅkalparūpiṇīm||404||
For instance (tathā hi), it has been said (uktam) by the Supreme Lord (parama-īśinā) in venerable Yogasañcāra (śrī-yogasañcāre): "Here (atra), everywhere (sarvatra), in the fourteen types of living beings (caturdaśavidhe bhūte), in flowers (puṣpe), in incense (dhūpe), in the introduction (of oneself) --expecting "ātmanivedane"-- (nivedane), in the lamp (dīpe), in the muttering of Mantra-s (jape) and (tathā) in the homa --i.e. in the oblation with fire, etc.-- (home), Caṇḍikā (caṇḍikā) offers oblations (to the fire) (juhoti), mutters Mantra-s (japati), kindles (preddhe), worships (pūjayet), laughs loudly (vihaset) (and) moves (vrajet). (Even) while taking food (āhāre) (and) having sex (maithune), She Herself --i.e. Caṇḍikā-- (sā eva), residing in the body (deha-sthā), performs the actions (karma-kāriṇī)".
The gradual (kramikaḥ) procedure (vidhiḥ) is said (ucyate) (to those --missing "tān" or "tebhyaḥ" or "teṣām"--) who (ye tu) do not rest (no... adhiśerate) on such an established/risen Consciousness (tādṛśīm... rūḍhām... saṁvittim) immediately --i.e. without succession-- (akramāt) for (them) to attain It (tad-prasiddhi-artham).
He should clearly remember (sphuṭam smaret): "I (aham) (am) Śiva (śivaḥ) who consists of Mantra-s (mantra-mayaḥ), my (me) purposes (saṅkalpāḥ) consist of that (tad-ātmakāḥ), and (ca) pit, fire, etc. (kuṇḍa-vahni-ādi) which were born from them (tad-jam) have the nature of Śiva (as well) (śiva-ātma iti)". For this very reason (atas eva), even (api) in that case (tatra), whether it is being performed (kriyamāṇe) or even (vā api) whether it has been performed (kṛte), the purificatory rite (saṁskriyā) (is) little (alpā) or even (api vā) big --lit. the other, i.e. the opposite-- (itarā), by observing firmness or lack of it --viz. firmness in the conviction that "I am Śiva, etc." or lack of firmness in that conviction-- (dārḍhya-adārḍhya-avalokanāt) --in a nutshell, if that conviction is firm the purificatory rite will be little, and if it is not so, the rite will be big--.
Just as (yathā hi) someone (kaścid) who is poor in understanding (pratibhā-daridraḥ) understands (gṛhṇāti) a statement (vākyam) through the intensity of practice (abhyāsa-pāṭavāt), (while) someone (else) (ko'pi) (understands it) at first (ādau), so also (tathā) let (this) be understood (so) (avabudhyatām) even (api) here (atra).
The ten (daśa) purificatory rites --I separated the word "saṁskārāḥ" from the compound "Staraparidhiviṣṭarasthitisaṁskārāḥ" in order to translate the stanza better; I would have expected this instead: "Staraparidhiviṣṭarasthitiḥ saṁskārāḥ" or something similar-- (...-saṁskārāḥ) concerning the pit (kuṇḍa-gatāḥ) (which are performed) through the weapon (astratas) (are:) (1) Digging, (2) Sprinkling, (3) Pounding, (4) Smearing, (5) Crossroad (ullekha-seka-kuṭṭana-lepa-caturmārgam), (6) Enclosure --inside the pit--, (7) Making into the form of a vajra or thunderbolt (akṣavṛti-vajrīkaraṇam), (8) Layer (of Kuśa grass around the pit), (9) Enclosure --outside the pit-- (and) (10) the layer of grass (in the form of a seat) (stara-paridhi-viṣṭara-sthiti-...).
(The crossroad is useful for) seizing the center (madhya-grahaṇam) by means of two blades of Kuśa grass (darbha-dvayena), and (ca) (the enclosure --inside the pit-- is) the covering up with Kuśa grass (kuśa-saṁvṛtiḥ) of the walls (of the pit) (bhittīnām). (The making into the form of a vajra or thunderbolt consists of) lines on top of (ūrdhva-rekhikāḥ) a triad of lines facing eastward (prāṅmukha-rekhā-tritayoḥ), and (ca) (the layer of Kuśa is) a covering with Kuśa grass (kuśa-samāvṛtiḥ) (of the ground) outside (the pit) (bahis). (The enclosure --outside the pit-- is made out of) auspicious branches (śasta-latāḥ) forming a quadrangular figure (around the pit) (caturaśram). Also (ca), (there is) worship and preparation of the seats for the ten lords of the world (presiding over the ten quarters) (daśa-loka-īśa-arcana-āsana-vidhiḥ), getting possession of the place (sadma-āsādanam) and (ca) protection (rakṣaṇam) of the pit (kuṇḍasya) with the energy of the fire of the weapon (astra-agni-tejasā), (awakening of the) the śakti or power (śaktiḥ) of the ground (bhūmeḥ) for keeping the fire of Śiva (śiva-agni-dhṛtyai) and (ca) the removal of obstacles (vighna-apasāraṇam). (These are) the goals/purposes (arthāḥ). After that (tatas), when the pit has been clearly worshiped (pūjite kuṇḍe... sphuṭam) as the Power of Action (of Śiva) (kriyā-śaktitayā), he should place (nyasyet) Mātṛkā (mātṛkām) or (vā api) Mālinī (mālinīm) whose nature/form is saṅkalpa --lit. purpose, intention-- (saṅkalpa-rūpiṇīm)||394-404||
Строфы 405 - 410
सङ्कल्पदेव्या यत्सृष्टिधाम त्र्यश्रं क्रियात्मकम्।
ज्ञानशुक्रकणं तत्र त्रिः प्रक्षोभ्य विनिक्षिपेत्॥४०५॥
Saṅkalpadevyā yatsṛṣṭidhāma tryaśraṁ kriyātmakam|
Jñānaśukrakaṇaṁ tatra triḥ prakṣobhya vinikṣipet||405||
The triangle (tryaśram) which is (Power of) Action (kriyā-ātmakam) (is) the abode of emission (sṛṣṭi-dhāma) which (yad) belongs to the goddess Saṅkalpa --lit. purpose, intention-- (saṅkalpa-devyāḥ). After agitating (her) (prakṣobhya) thrice (triḥ), he should throw (vinikṣipet) there (tatra) a drop of the semen of Knowledge (jñāna-śukra-kaṇam)||405||
इच्छातः क्षुभितं ज्ञानं विमर्शात्मक्रियापदे।
रूढं ज्ञत्वादिपञ्चाङ्गविस्पष्टं जाज्वलीत्यलम्॥४०६॥
Icchātaḥ kṣubhitaṁ jñānaṁ vimarśātmakriyāpade|
Rūḍhaṁ jñatvādipañcāṅgavispaṣṭaṁ jājvalītyalam||406||
Knowledge (jñānam), agitated (kṣubhitam) through Will (icchātas) (and) established (rūḍham) in the state of Action which is Vimarśa --i.e. Śakti-- (vimarśa-ātma-kriyā-pade), is able to shine strongly --expecting "jājvalati"-- (jājvalīti alam) (and) very clearly with the five limbs (known as) omniscience, etc. (jñatva-ādi-pañca-aṅga-vispaṣṭam)||406||
तेनाङ्गपञ्चकैरेव हुतिं दद्यात्सकृत्सकृत्।
जन्माद्यखिलसंस्कारशुद्धोऽग्निस्तावता भवेत्॥४०७॥
Tenāṅgapañcakaireva hutiṁ dadyātsakṛtsakṛt|
Janmādyakhilasaṁskāraśuddho'gnistāvatā bhavet||407||
On that account (tena), he should offer (dadyāt) —in each case only one (sakṛt sakṛt)— oblation(s) (hutim) with the five limbs (aṅga-pañcakaiḥ eva). To that extent (tāvatā), the fire (agniḥ) becomes (bhavet) pure (due to) all the purificatory rites (it receives), from (that which was performed at the time of) birth, etc. (janma-ādi-akhila-saṁskāra-śuddhaḥ)||407||
पञ्चाङ्गमेव पृथ्व्यादिरूपं कठिनतादिकाः।
शक्तीर्दधद्वह्निगताः कुर्याद्गर्भादिकाः क्रियाः॥४०८॥
Pañcāṅgameva pṛthvyādirūpaṁ kaṭhinatādikāḥ|
Śaktīrdadhadvahnigatāḥ kuryādgarbhādikāḥ kriyāḥ||408||
The five limbs themselves (pañca-aṅgam eva) are the earth element, etc. (pṛthvī-ādi-rūpam). (This group of five limbs) holds up (dadhat) the powers (śaktīḥ) of solidity, etc. (kaṭhinatā-ādikāḥ) (and) performs (kuryāt) the rituals (kriyāḥ) of fire (vahni-gatāḥ) such as that of the womb, etc. (garbha-ādikāḥ)||408||
ततोऽखिलाध्वसद्देवीचक्रगर्भां परापराम्।
स्मरन्पूर्णाहुतिवशात्पूरयेदग्निसंस्क्रियाः॥४०९॥
Tato'khilādhvasaddevīcakragarbhāṁ parāparām|
Smaranpūrṇāhutivaśātpūrayedagnisaṁskriyāḥ||409||
After that (tatas), he should complete (pūrayet) the purificatory rituals of fire (agni-saṁskriyāḥ) by means of a full oblation (pūrṇa-āhuti-vaśāt) while remembering (smaran) Parāparā (parāparām) who contains all the paths/courses and the noble group of the goddesses (akhila-adhva-sat-devī-cakra-garbhām)||409||
तथा मन्त्रेशयुक्सत्यसङ्कल्पमहसा ज्वलन्।
वह्निस्तच्छिवसङ्कल्पतादात्म्याच्छिवतात्मकः॥४१०॥
Tathā mantreśayuksatyasaṅkalpamahasā jvalan|
Vahnistacchivasaṅkalpatādātmyācchivatātmakaḥ||410||
So (tathā), the fire (vahniḥ), shining (jvalan) with the greatness/power/glory of the genuine purpose/intention (satya-saṅkalpa-mahasā), in union with the Mantra-s and the Lord --another possible translation is "in union with the lords of Mantra"-- (mantra-īśa-yuk), through identity with the purpose/intention of that Śiva (tad-śiva-saṅkalpa-tādātmyāt), is the State of Śiva (śivatā-ātmakaḥ)||410||
Строфы 411 - 420
इत्येतत्संस्क्रियातत्त्वं श्रीशम्भुर्मे न्यरूपयत्।
मयापि दर्शितं शुद्धबुद्धयः प्रविविञ्चताम्॥४११॥
Ityetatsaṁskriyātattvaṁ śrīśambhurme nyarūpayat|
Mayāpi darśitaṁ śuddhabuddhayaḥ praviviñcatām||411||
Thus (iti), venerable Śambhunātha (śrī-śambhuḥ) described (nyarūpayat) this (etad) principle/truth of a purificatory rite (saṁskriyā-tattvam) to me (me) (and now) it has been explained (darśitam) by me (mayā api). Let those whose intellects are pure examine (it) (śuddha-buddhayaḥ praviviñcatām)||411||
तेनात्र ये चोदयन्ति यथा बालस्य संस्क्रिया।
वह्नौ वह्नेस्तथान्यत्रेत्यनवस्थैव संस्कृतेः॥४१२॥
ते निरुत्थानविहता नयेऽस्मिन्गुरुदर्शने।
जातेऽग्नौ संस्कृते शैवे शब्दराशिं च मालिनीम्॥४१३॥
पितरौ पूजयित्वा स्वं शुद्धं धाम विसर्जयेत्।
शुद्धाग्नेर्भागमादाय चर्वर्थं स्थापयेत्पृथक्॥४१४॥
Tenātra ye codayanti yathā bālasya saṁskriyā|
Vahnau vahnestathānyatretyanavasthaiva saṁskṛteḥ||412||
Te nirutthānavihatā naye'smingurudarśane|
Jāte'gnau saṁskṛte śaive śabdarāśiṁ ca mālinīm||413||
Pitarau pūjayitvā svaṁ śuddhaṁ dhāma visarjayet|
Śuddhāgnerbhāgamādāya carvarthaṁ sthāpayetpṛthak||414||
On that account (tena), here (atra), (there are those) who (ye) object (codayanti): "Just as (yathā) the purificatory rite (saṁskriyā) of a baby (bālasya) (happens) in the fire (vahnau), so also (tathā) (the purificatory rite) of fire (vahneḥ) (should happen) elsewhere (anyatra iti)". (But if this was true, then there would be) going on ad infinitum (anavasthā eva) in the case of purification (saṁskṛteḥ). They --the objectors-- (te) have been completely refuted/rejected --lit. "refuted/rejected so that they will never rise again"-- (nirutthāna-vihatāḥ) in this doctrine/philosophical system which is the viewpoint of (my) Guru-s (naye asmin guru-darśane).
When the fire of Śiva has become purified (jāte agnau saṁskṛte śaive), after worshiping (pūjayitvā) the parents (pitarau) (known as) Śabdarāśi --i.e. Mātṛkā-- (śabda-rāśim) and (ca) Mālinī (mālinīm), (the officiant/sacrificer/worshiper) should allow their own pure power to go (svam śuddham dhāma visarjayet). Having taken (ādāya) a portion (bhāgam) of the pure fire (śuddha-agneḥ), he should place (it) (sthāpayet) separately (pṛthak) in order to make "caru" --i.e. an oblation made up with boiled rice or barley and clarified butter-- (caru-artham)||412-414||
अथवाग्नेः शिखां वामप्राणेनादाय हृज्जुषा।
चिदग्निनैक्यमानीय क्षिपेद्दक्षेण संस्कृताम्॥४१५॥
Athavāgneḥ śikhāṁ vāmaprāṇenādāya hṛjjuṣā|
Cidagninaikyamānīya kṣipeddakṣeṇa saṁskṛtām||415||
Or (athavā) after taking (ādāya) a flame (śikhām) of the fire (agneḥ) with the left vital energy --it refers to "apāna" during inhalation-- (vāma-prāṇena) (and) after producing (ānīya) the unity (aikyam) (of that flame) with the fire of Consciousness (cit-agninā) which dwells --viz. the fire of Consciousness dwells-- in the Heart (hṛd-juṣā), he should throw (kṣipet) the purified (flame) (saṁskṛtām) with the right (vital energy) --it refers to "prāṇa" during exhalation-- (dakṣeṇa)||415||
शिव इत्यभिमानेन दृढेन हि विलोकनम्।
सर्वस्य संस्क्रिया तत्त्वं तत्तस्मै यद्यतोऽमलम्॥४१६॥
Śiva ityabhimānena dṛḍhena hi vilokanam|
Sarvasya saṁskriyā tattvaṁ tattasmai yadyato'malam||416||
The purification (saṁskriyā) of all (sarvasya) (implies) the act of looking at (all) (vilokanam) with the firm belief (abhimānena dṛḍhena) "(It is) Śiva (śivaḥ iti)", because (yatas) that (tad) which (yad) exists and is real (tattvam) is free from impurities (amalam) to him --viz. to the officiant having that attitude-- (tasmai)||416||
नवाहुतीरथो दद्यान्नवात्मसहितेन तु।
शिवाग्नये तारपूर्वं स्वाहान्तं संस्क्रिया भवेत्॥४१७॥
शिवचैतन्यसामान्यव्योमरूपेऽनले ततः।
प्राग्वदाधारमाधेयं देवीचक्रं च योजयेत्॥४१८॥
Navāhutīratho dadyānnavātmasahitena tu|
Śivāgnaye tārapūrvaṁ svāhāntaṁ saṁskriyā bhavet||417||
Śivacaitanyasāmānyavyomarūpe'nale tataḥ|
Prāgvadādhāramādheyaṁ devīcakraṁ ca yojayet||418||
Next (atho), he should offer (dadyāt) nine oblations (nava-āhutīḥ) to the fire of Śiva (śiva-agnaye) together with the Navātmā (Mantra) (navātma-sahitena tu) —(this Mantra) has the Savior --i.e. "Om̐"-- at the beginning (tāra-pūrvam) (and) "svāhā" at the end (svāhā-antam). The purificatory rite (saṁskriyā) takes place (bhavet). After that (tatas), as before (prāk-vat), he should put --also "join, combine"-- (yojayet) the support (ādhāram), that which is supported (ādheyam) and (ca) the group of goddesses (devī-cakram) in the fire (anale) which is the generic Ether of Śiva's Consciousness (śiva-caitanya-sāmānya-vyoma-rūpe)||417-418||
स्रुवं स्रुचं च सम्पश्येदधोवक्त्रौ क्रमाद्गुरुः।
शिवशक्तितयाभ्यर्च्यौ तथेत्थं संस्क्रियानयोः॥४१९॥
Sruvaṁ srucaṁ ca sampaśyedadhovaktrau kramādguruḥ|
Śivaśaktitayābhyarcyau tathetthaṁ saṁskriyānayoḥ||419||
The Guru (guruḥ), gradually (kramāt), should watch (sampaśyet) the small and the big wooden ladles (sruvam srucam ca) —they both are turned downward (adhas-vaktrau)—, which are to be reverenced so (abhyarcyau tathā) as Śakti and Śiva (śiva-śaktitayā). In this way (ittham), their (anayoḥ) purificatory rite (saṁskriyā) (takes place)||419||
तत्त्वसन्दर्शनान्नान्यत्संस्कारस्यास्ति जीवितम्।
इति वक्तुं स्रुवादीशः श्रीपूर्वे न समस्करोत्॥४२०॥
Tattvasandarśanānnānyatsaṁskārasyāsti jīvitam|
Iti vaktuṁ sruvādīśaḥ śrīpūrve na samaskarot||420||
The Lord (īśaḥ) did not purify (na samaskarot) the small wooden ladle, etc. (sruva-ādi) in venerable Mālinīvijayottaratantra (śrī-pūrve) in order to say (vaktum): "Life (jīvitam) of a purificatory rite (saṁskārasya) is (asti) nothing else but (na anyat) the vision of That which is Real --viz. Śiva is all-- (tattva-sandarśanāt... iti)"||420||
Строфы 421 - 438
ततस्तिलैर्मृगीं मध्यानामाङ्गुष्ठवशाद्गुरुः।
कृत्वा मूलं तर्पयेत्शतेनाज्यस्रुवैस्तथा॥४२१॥
अङ्गवक्त्रं षडंशेन शेषांश्चापि दशांशतः।
सहस्रादिकहोमोऽपि तृप्त्यै वित्तानुसारतः॥४२२॥
Tatastilairmṛgīṁ madhyānāmāṅguṣṭhavaśādguruḥ|
Kṛtvā mūlaṁ tarpayeta śatenājyasruvaistathā||421||
Aṅgavaktraṁ ṣaḍaṁśena śeṣāṁścāpi daśāṁśataḥ|
Sahasrādikahomo'pi tṛptyai vittānusārataḥ||422||
Afterward (tatas), the Guru (guruḥ), after making (kṛtvā) the Mudrā of the deer (mṛgīm) by means of the middle finger, the ring finger and the thumb (madhya-anāmā-aṅguṣṭha-vaśāt), should offer libations (tarpayeta) to the root (Mantra) (mūlam) with sesamum seeds (tilaiḥ) along with one hundred ladlefuls of clarified butter taken with the small wooden ladle (śatena ājya-sruvaiḥ). Likewise (tathā), (he should offer a number of libations equals to) one sixth portion of (the number of) limbs and faces (he has repeated) (aṅga-vaktram ṣaṭ-aṁśena) as well as (ca api) a tenth portion of (the number of repetitions of) the remaining (Mantra-s) (śeṣān... daśa-aṁśatas). In accordance with (one's own) wealth (vitta-anusārataḥ), even (api) one thounsand or more homa-s (sahasra-ādika-homaḥ) (might be offered) in order to gratify/please (the deities) (tṛptyai)||421-422||
सति वित्तेऽपि लोभादिग्रस्तो बाह्यप्रधानताम्।
प्रथयंश्चिद्गुणीभावाच्छक्तिपातं न विन्दति॥४२३॥
Sati vitte'pi lobhādigrasto bāhyapradhānatām|
Prathayaṁścidguṇībhāvācchaktipātaṁ na vindati||423||
Even if there is wealth (sati vitte api), he who has been devoured by greed, etc. (lobha-ādi-grastaḥ), by increasing/expanding (prathayan) the importance/preeminence of what is external (bāhya-pradhānatām) (and) by making Consciousness subordinate (cit-guṇī-bhāvāt), he does not obtain (na vindati) Śaktipāta --viz. Grace bestowal-- (śakti-pātam)||423||
उक्तं स्वच्छन्दतन्त्रे तद्दीक्षितोऽपि न मोक्षभाक्।
ननु यत्तस्य दीक्षायां कृतं कर्मास्य किं फलम्॥४२४॥
Uktaṁ svacchandatantre taddīkṣito'pi na mokṣabhāk|
Nanu yattasya dīkṣāyāṁ kṛtaṁ karmāsya kiṁ phalam||424||
It is said (uktam) in Svacchandatantra (svacchanda-tantre): Thus (tad), although (api) he has been initiated (dīkṣitaḥ), he does not possess Liberation (na mokṣa-bhāk).
An objection/doubt (nanu): The action (karma) which (yad) is performed (kṛtam) during his initiation (tasya dīkṣāyām), what (kim) fruit (phalam) (does it bring) for him (asya)?||424||
तत्राहुर्गमशास्त्रज्ञा वामाशक्तिमयास्तदा।
मन्त्रा बध्नन्ति तं सम्यग्भवकारामहागृहे॥४२५॥
Tatrāhurgamaśāstrajñā vāmāśaktimayāstadā|
Mantrā badhnanti taṁ samyagbhavakārāmahāgṛhe||425||
Regarding that (tatra), those who know the Gamatantra (gama-śāstra-jñāḥ) said (āhuḥ) (that) the Mantra-s (mantrāḥ) then (tadā), on their being composed of Vāmā's power (vāmā-śakti-mayāḥ), bind (badhnanti) him (tam) completely/properly (samyak) in the great building (called) the prison of Saṁsāra (bhava-kārā-mahā-gṛhe)||425||
या त्वनुग्राहिका शक्तिस्तेषां सा गुरुदीपिता।
शोधयेत स्वशास्त्रस्थनिष्कामोल्लङ्घनक्रियाम्॥४२६॥
Yā tvanugrāhikā śaktisteṣāṁ sā gurudīpitā|
Śodhayeta svaśāstrasthaniṣkāmollaṅghanakriyām||426||
But (tu) their (teṣām) favorable power --i.e. their power full of Grace-- (anugrāhikā śaktiḥ... sā) which (yā) has been inflamed by the Guru (guru-dīpitā) purifies (śodhayeta) the involuntary transgressive activity (with reference to the injunctions) occurring in their own scriptures (sva-śāstra-stha-niṣkāma-ullaṅghana-kriyām)||426||
तत ऊर्ध्वाधरन्यासादन्योन्यौन्मुख्यसुन्दरम्।
स्रुक्स्रुवं शिवशक्त्यात्मादायाज्यामृतपूरितम्॥४२७॥
समचित्तप्राणतनुरैकात्म्यविधियोगतः।
वामं स्रुग्दण्डगं हस्तं दक्षिणं सोपयामकम्॥४२८॥
कण्ठाधोगं विनिक्षिप्य दृढमापीड्य यत्नवान्।
अधः कुर्यात्स्रुचं प्राणमूर्ध्वोर्ध्वं सन्नियोजयन्॥४२९॥
यावद्द्विषट्कपर्यन्ते बोधाग्नौ चन्द्रचक्रतः।
स्रुगग्रात्परमं ह्लादि पतेदमृतमुत्तमम्॥४३०॥
तावद्वह्नौ मन्त्रमुखे वौषडन्तां हुतिं क्षिपेत्।
य ऊर्ध्वे किल सम्बोधः कुण्डे स प्रतिबिम्बितः॥४३१॥
वह्निः प्राणः स्रुक्स्रुवौ च स्नेहः सङ्कल्पचिद्रसः।
इत्थं ज्ञात्वादितः कुण्डस्रुक्स्रुवाज्यमनून्भृशम्॥४३२॥
द्वादशान्तविबोधाग्नौ रुद्ध्वा पूर्णाहुतिं क्षिपेत्।
यथा यथा हि गगनमुत्पतेत्कलहंसकः॥४३३॥
जले बिम्बं व्रजत्यस्य तथेत्यत्राप्ययं विधिः।
स्वाभाविकं स्थिरं चैव द्रवं दीप्तं चलं नभः॥४३४॥
माया बिन्दुस्तथैवात्मा नादः शक्तिः शिवस्तथा।
इत्थं व्याप्यव्यापकतो विभेद्याभ्यन्तरान्तम्॥४३५॥
तदधःस्थानि पृथ्व्यादिमूलान्तानि तथा पुमान्।
अविद्यारागनियतिकालमायाकलास्तथा॥४३६॥
अणुर्विद्या तदीशेशौ सादाख्यं शक्तिकुण्डली।
व्यापिनी समनौन्मन्यं ततोऽनामनि योजयेत्॥४३७॥
रेचकस्थो मध्यनाडीसन्धिविद्गुरुरित्यदः।
प्रोक्तं त्रैशिरसे तन्त्रेऽपरयोजनवर्णने॥४३८॥
Tata ūrdhvādharanyāsādanyonyaunmukhyasundaram|
Sruksruvaṁ śivaśaktyātmādāyājyāmṛtapūritam||427||
Samacittaprāṇatanuraikātmyavidhiyogataḥ|
Vāmaṁ srugdaṇḍagaṁ hastaṁ dakṣiṇaṁ sopayāmakam||428||
Kaṇṭhādhogaṁ vinikṣipya dṛḍhamāpīḍya yatnavān|
Adhaḥ kuryātsrucaṁ prāṇamūrdhvordhvaṁ sanniyojayan||429||
Yāvaddviṣaṭkaparyante bodhāgnau candracakrataḥ|
Srugagrātparamaṁ hlādi patedamṛtamuttamam||430||
Tāvadvahnau mantramukhe vauṣaḍantāṁ hutiṁ kṣipet|
Ya ūrdhve kila sambodhaḥ kuṇḍe sa pratibimbitaḥ||431||
Vahniḥ prāṇaḥ sruksruvau ca snehaḥ saṅkalpacidrasaḥ|
Itthaṁ jñātvāditaḥ kuṇḍasruksruvājyamanūnbhṛśam||432||
Dvādaśāntavibodhāgnau ruddhvā pūrṇāhutiṁ kṣipet|
Yathā yathā hi gaganamutpatetkalahaṁsakaḥ||433||
Jale bimbaṁ vrajatyasya tathetyatrāpyayaṁ vidhiḥ|
Svābhāvikaṁ sthiraṁ caiva dravaṁ dīptaṁ calaṁ nabhaḥ||434||
Māyā bindustathaivātmā nādaḥ śaktiḥ śivastathā|
Itthaṁ vyāpyavyāpakato vibhedyābhyantarāntam||435||
Tadadhaḥsthāni pṛthvyādimūlāntāni tathā pumān|
Avidyārāganiyatikālamāyākalāstathā||436||
Aṇurvidyā tadīśeśau sādākhyaṁ śaktikuṇḍalī|
Vyāpinī samanaunmanyaṁ tato'nāmani yojayet||437||
Recakastho madhyanāḍīsandhividgururityadaḥ|
Proktaṁ traiśirase tantre'parayojanavarṇane||438||
After that (tatas), taking (ādāya) the big and the small wooden ladles (sruk-sruvam) —which are Śiva and Śakti (śiva-śakti-ātma)— filled with the nectar of clarified butter (ājya-amṛta-pūritam), (and) by placing (them one) above (and the other) below (ūrdhva-adhara-nyāsāt), they both look beautiful facing each other (anyonya-aunmukhya-sundaram). Mind, vital energy and body are in equilibrium (sama-citta-prāṇa-tanuḥ) by means of the procedure of identity/unity (aikātmya-vidhi-yogataḥ). By placing (vinikṣipya) the left (vāmam) hand (hastam) on the handle of the big wooden ladle (sruk-daṇḍa-gam), (and) the right (hand) (dakṣiṇam), which has a ring of darbha grass (on one of the fingers) (sa-upayāmakam), below the neck of the (small wooden ladle) --viz. below the narrowest portion of the small wooden ladle-- (kaṇṭha-adhas-gam), and firmly pressing (dṛḍham āpīḍya), he who exerts himself (yatnavān) should lower (adhaḥ kuryāt) the big wooden ladle (srucam) while he puts (sanniyojayan) the vital energy (prāṇam) to higher and higher levels (ūrdhva-ūrdhvam), until (yāvat) the supremely (paramam) gladdening (hlādi) (and) best (uttamam) Nectar (amṛtam) falls (patet) from the tip of the big wooden ladle (sruk-agrāt) —i.e. from the wheel of the moon (candra-cakratas)— into the Fire of Consciousness (bodha-agnau), viz. into dvādaśānta (dviṣaṭka-paryante). In the mean time (tāvat), (the Guru) should throw (kṣipet) the oblation (hutim) ending in vauṣaṭ (vauṣat-antām) into the fire (vahnau) which is the mouth of Mantra-s (mantra-mukhe).
Consciousness (sambodhaḥ... saḥ) which (yaḥ) is certainly above (ūrdhve kila), reflected (pratibimbitaḥ) in the pit (kuṇḍe), (constitutes) the fire (vahniḥ). The vital energy (prāṇaḥ) (is) the big and the small wooden ladles (sruk-sruvau), and (ca) the clarified butter (snehaḥ) (is) the juice of consciousness of the (officiant's) purpose (saṅkalpa-cit-rasaḥ). After knowing (jñātvā) so (ittham) from the beginning (āditas) (and) after confining (ruddhvā) intensely (bhṛśam) pit, big and small wooden ladles, clarified butter and Mantra-s (kuṇḍa-sruk-sruva-ājya-manūn) in the fire of Consciousness in dvādaśānta (dvādaśānta-vibodha-agnau), (the Guru) should throw (kṣipet) a full oblation (pūrṇa-āhutim).
"According as (yathā yathā hi) a goose (kalahaṁsakaḥ) ascends (utpatet) into the sky (gaganam), so (tathā) its (asya) image/reflection (bimbam) moves (vrajati) in water (jale... iti)": This (ayam) (is) the procedure/rule (vidhiḥ) here (atra) as well (api).
It is said (proktam) below (adhas), in Traiśirastantra (traiśirase tantre), in the description of the conjunction with another (apara-yojana-varṇane): "Māyā (māyā), Bindu (binduḥ) as well as (tathā eva) Self (ātmā), Nāda (nādaḥ), Śakti (śaktiḥ) and (tathā) Śiva (śivaḥ) (respectively penetrate) what belongs to one's own nature (svābhāvikam), what is steady (sthiram) as well as (ca eva) what is fluid/liquid (dravam), what is flaming (dīptam), what is moving (calam) (and) the ether/space (nabhas). In this manner (ittham), from the relationship of penetrated and penetrator (vyāpya-vyāpakatas), penetrating (vibhedya) into what is most internal (ābhyantara-antam), the individual soul (of the disciple) --category 12-- (pumān) (should be united/joined) so (tathā) (to all the tattva-s or categories) residing below him (tad-adhas-sthāni), starting with the earth element --category 36-- and ending in Māyā, i.e. in the Root --category 6-- (pṛthvī-ādi-mūla-antāni). (Next,) the Guru (guruḥ), who is established in exhalation (recaka-sthaḥ) (and) knows the conjunctions in the middle subtle channel --viz. in Suṣumnā-- (madhya-nāḍī-sandhi-vit), should unite/join (yojayet) (his disciple to) Vidyā --category 8--, Rāga --category 9--, Niyati --category 11--, Kāla --category 10--, Māyā --category 6--, Kalā --category 7-- (avidyā-rāga-niyati-kāla-māyā-kalāḥ) and (tathā) atomic self --category 12-- (aṇuḥ), Sadvidyā --category 5-- (vidyā), its lord, i.e. Īśvara --category 4-- (tad-īśa-īśau), Sadāśiva --category 3-- (sādākhyam), Śaktikuṇḍalī (śakti-kuṇḍalī), Vyāpinī (vyāpinī), Samanā and Unmanā (samanā-aunmanyam) --Śaktikuṇḍalī, Vyāpinī and Samanā reside in the category 2, while Unmanā resides in the category 1--. After that (tatas), (the Guru should deposit his disciple) in the One Who Has No Name --i.e. in Paramaśiva or Parabhairava-- (anāmani... iti)"||427-438||
Строфы 439 - 443
ततः प्राक्स्थापितन्यस्तमन्त्रसंस्कृतवह्निना।
चरुः साध्योऽथवा शिष्यैर्होमेन समकालकः॥४३९॥
चरौ च वीरद्रव्याणि लौकिकान्यथवेच्छया।
चरुसिद्धौ समस्ताश्च क्रिया हृन्मन्त्रयोगतः॥४४०॥
ततश्चरुं समादाय गुरुराज्येन पूरिताम्।
स्रुचं स्रुवं वा कृत्वैव भुक्तिमुक्त्यनुसारतः॥४४१॥
देवानामथ शक्तीनां मन्त्राणां तु त्रयं त्रयम्।
सप्तमं मातृसद्भावं क्रमादेकैकशः पठन्॥४४२॥
स्वा इत्यमृतवर्णेन वह्नौ हुत्वाज्यशेषकम्।
चरौ हेत्यग्निरूपेण जुहुयात्तत्पुनः पुनः॥४४३॥
Tataḥ prāksthāpitanyastamantrasaṁskṛtavahninā|
Caruḥ sādhyo'thavā śiṣyairhomena samakālakaḥ||439||
Carau ca vīradravyāṇi laukikānyathavecchayā|
Carusiddhau samastāśca kriyā hṛnmantrayogataḥ||440||
Tataścaruṁ samādāya gururājyena pūritām|
Srucaṁ sruvaṁ vā kṛtvaiva bhuktimuktyanusārataḥ||441||
Devānāmatha śaktīnāṁ mantrāṇāṁ tu trayaṁ trayam|
Saptamaṁ mātṛsadbhāvaṁ kramādekaikaśaḥ paṭhan||442||
Svā ityamṛtavarṇena vahnau hutvājyaśeṣakam|
Carau hetyagnirūpeṇa juhuyāttatpunaḥ punaḥ||443||
After that (tatas), the "caru" --i.e. an oblation made up with boiled rice or barley and clarified butter-- (caruḥ) is to be prepared (sādhyaḥ) by (either the Guru) or the disciples (athavā śiṣyaiḥ) at the same time (sama-kālakaḥ) as homa --viz. as the offering to the fire-- (homena) with the fire which has been previously established and purified, and on which the Mantra-s have been placed (prāk-sthāpita-nyasta-mantra-saṁskṛta-vahninā). And (ca) with reference to the caru (carau), (either) substances of the heroes --viz. Kaula substances-- (vīra-dravyāṇi) or (athavā) usual/ordinary (substances) --viz. the Vedic ones-- (laukikāni) (are to be used) as wished (icchayā). In order to succeed as regards (the preparation of) the caru (caru-siddhau... ca), all (samastāḥ) the rituals (kriyāḥ) (are to be performed) in association with the Mantra of the Heart --i.e. Sauḥ-- (hṛd-mantra-yogataḥ). Afterward (tatas), having taken (samādāya) the caru (carum) (and) having filled (pūritām... kṛtvā eva) the big wooden ladle (srucam) or (vā) the small wooden ladle (sruvam) with clarified butter (ājyena), according to bhukti --the attainment of worldly enjoyments-- or mukti --Liberation-- (bhukti-mukti-anusārataḥ), the Guru (guruḥ) recites (paṭhan), one by one (eka-ekaśas), in succession (kramāt), the two triads (trayam trayam) of Mantra-s (mantrāṇām) of gods (devānām) and (atha) śakti-a or powers (śaktīnām), (and also as) a seventh (Mantra) (saptamam), Mātṛsadbhāva (mātṛsadbhāvam). After offering (hutvā) the rest of the clarified butter (ājya-śeṣakam) into the fire (vahnau) with the letter of Nectar (amṛta-varṇena) —"svā" (svā iti)—, (the Guru) should (also) offer (juhuyāt) that --viz. the rest of the clarified butter-- (tad) over and over again (punar punar) into the caru (carau) with the (letter) of fire (agni-rūpeṇa) —"hā" (hā iti)—||439-443||
Строфы 444 - 453
चरौ हेत्यग्निरूपेण जुहुयात्तत्पुनः पुनः।
भोज्यभोजकचर्वग्न्योरित्थमेकानुसन्धितः॥४४१॥
Bhojyabhojakacarvagnyoritthamekānusandhitaḥ|
Svāhāpratyavamarśātsyātsamantrādadvayaṁ param||444||
In this way (ittham), from a single suitable connection (eka-anusandhitas) of the caru and the fire which are what is to be eaten and the eater, (respectively) (bhojya-bhojaka-caru-agnyoḥ), from a profound meditation on "svāhā" (svāhā-pratyavamarśāt) which is accompanied by the Mantra (sa-mantrāt), there is (syāt) supreme (param) non-dualism (advayam)||444||
एष सम्पातसंस्कारश्चरोर्भोक्ता ह्यधिष्ठितिः।
भोग्यस्य परमं सारं भोग्यं नर्नर्त्त्ययत्नतः॥४४५॥
Eṣa sampātasaṁskāraścarorbhoktā hyadhiṣṭhitiḥ|
Bhogyasya paramaṁ sāraṁ bhogyaṁ narnarttyayatnataḥ||445||
This (eṣaḥ) (is) the purificatory rite (where there is) a falling (of clarified butter into the fire and the caru) (sampāta-saṁskāraḥ). He who eats the caru (caroḥ bhoktā) is indeed the state that presides (this rite) (hi adhiṣṭhitiḥ) (and) the supreme (paramam) essence (sāram) of what is to be eaten (bhogyasya). (Thanks to him,) that which is to be eaten (bhogyam) effortlessly (ayatnatas) moves about intensely --or "it dances intensely"-- (narnartti)||445||
सममेकानुसन्धानात्पाततो भोक्तृभोग्ययोः।
अन्योन्यस्य च सम्पातात्सङ्गमाच्चेत्थमुच्यते॥४४६॥
Samamekānusandhānātpātato bhoktṛbhogyayoḥ|
Anyonyasya ca sampātātsaṅgamāccetthamucyate||446||
(This) is called (ucyate) in this way (ittham) since (there is) a fall (pātatas) of eater and what is to be eaten (bhoktṛ-bhogyayoḥ) from a single close inspection (eka-anusandhānāt) (of them both) equally (samam), and (ca... ca) (also since) from falling together they combine with each other (anyonyasya... sampātāt saṅgamāt)||446||
स्थण्डिले कुम्भकर्कर्योर्भागं भागं निवेदयेत्।
भागेनाग्नौ मन्त्रतृप्तिर्द्वयं शिष्यात्मनोरथ॥४४७॥
इत्थं विहितकर्तव्यो विज्ञाप्येशं तदीरितः।
शक्तिपातक्रमाच्छिष्यान्संस्कर्तुं निःसरेद्बहिः॥४४८॥
तत्रैषां पञ्चगव्यं च चरुं दशनमार्जनम्।
तस्य पातः शुभः प्राचीसौम्यैशाप्योर्ध्वदिग्गतः॥४४९॥
अशुभोऽन्यत्र तत्रास्त्रहोमोऽप्यष्टशतं भवेत्।
नेत्रमन्त्रितसद्वस्त्रबद्धनेत्रानचञ्चलान्॥४५०॥
अनन्यहृदयीभूतान्बलादित्थं निरोधतः।
मुक्तारत्नादिकुसुमसम्पूर्णाञ्जलिकान्गुरुः॥४५१॥
प्रवेश्य स्थण्डिलोपाग्र उपवेश्यैव जानुभिः।
प्रक्षेपयेदञ्जलिं तं तैः शिष्यैर्भावितात्मभिः॥४५२॥
अञ्जलिं पुनरापूर्य तेषां लाघवतः पटम्।
दृशोर्निवारयेत्सोऽपि शिष्यो झटिति पश्यति॥४५३॥
Sthaṇḍile kumbhakarkaryorbhāgaṁ bhāgaṁ nivedayet|
Bhāgenāgnau mantratṛptirdvayaṁ śiṣyātmanoratha||447||
Itthaṁ vihitakartavyo vijñāpyeśaṁ tadīritaḥ|
Śaktipātakramācchiṣyānsaṁskartuṁ niḥsaredbahiḥ||448||
Tatraiṣāṁ pañcagavyaṁ ca caruṁ daśanamārjanam|
Tasya pātaḥ śubhaḥ prācīsaumyaiśāpyordhvadiggataḥ||449||
Aśubho'nyatra tatrāstrahomo'pyaṣṭaśataṁ bhavet|
Netramantritasadvastrabaddhanetrānacañcalān||450||
Ananyahṛdayībhūtānbalāditthaṁ nirodhataḥ|
Muktāratnādikusumasampūrṇāñjalikānguruḥ||451||
Praveśya sthaṇḍilopāgra upaveśyaiva jānubhiḥ|
Prakṣepayedañjaliṁ taṁ taiḥ śiṣyairbhāvitātmabhiḥ||452||
Añjaliṁ punarāpūrya teṣāṁ lāghavataḥ paṭam|
Dṛśornivārayetso'pi śiṣyo jhaṭiti paśyati||453||
(Next, the Guru) should offer (nivedayet) each portion (of the caru) (bhāgam bhāgam) to the altar (sthaṇḍile) (and) to the small and big pots (kumbha-karkaryoḥ). Satisfaction of the Mantra-s (mantra-tṛptiḥ) (is achieved) by a portion (bhāgena) (offered) to the fire (agnau). And (atha) two (portions) (dvayam) (are offered) to the disciple and himself (śiṣya-ātmanoḥ). In this manner (ittham), (the Guru,) having done what has been prescribed (vihita-kartavyaḥ), after having said (vijñāpya) to the Lord (īśam) (what he had to tell Him) --see 16.74-76; Jayaratha mentions this declaration in his commentary--, (the Guru,) sent/moved/impelled by Him (tad- īritaḥ), should go outside (niḥsaret bahis) in order to purify (saṁskartum) the disciples (śiṣyān) in accordance with the degree of Śaktipāta --Grace bestowal-- (he received from the Lord) (śakti-pāta-kramāt). There (tatra), (the Guru should give) them (eṣām) the five products of the cow (pañca-gavyam), the caru (carum) and (ca) (a stick) for cleaning the teeth (daśana-mārjanam).
(Now Abhinavagupta will speak about that stick for cleaning the teeth:) Its (tasya) fall (pātaḥ) (is) auspicious (śubhaḥ) (if it happens) towards the east, north, northeast (or) west quarters, (or else) vertically --pointing to the zenith-- (prācī-saumya-aiśa-āpya-ūrdhva-dik-gataḥ). (If it falls) elsewhere (anyatra), (that fall) is not auspicious (aśubhaḥ). In that case --viz. if the fall is not auspicious-- (tatra), there should be (bhavet) one hundred and eight (aṣṭa-śatam) homa-s with the weapon --i.e. offerings to the fire with the weapon-- (astra-homaḥ api).
(If I followed the declensions strictly, the translation would be very confusing:) (His disciples) are blindfold with a good cloth consecrated with (the Mantra) of the Eye (netra-mantrita-sat-vastra-baddha-netrān), (and) restricted (nirodhatas) by force (balāt) in this way (ittham) they are steady (acañcalān) (and their) hearts does not move elsewere --i.e. their mind remains firm-- (ananya-hṛdayī-bhūtān). The hollow of their hands is totally full of flowers, pearls, gems, etc. (muktā-ratna-ādi-kusuma-sampūrṇa-añjalikān). The Guru (guruḥ) (then), after making them enter (praveśya) into the part which is in front of the altar (sthaṇḍila-upāgre) (and) after making them kneel (upaveśya eva jānubhiḥ), should throw (prakṣepayet) two handfuls (of flowers) --contained in the cavity of his two cupped hands-- (añjalim) onto it --viz. onto the altar-- (tam) together with those disciples whose souls have been purified (taiḥ śiṣyaiḥ bhāvita-ātmabhiḥ). After filling (āpūrya) again (punar) the hollow of their hands forming a cup (añjalim... teṣām) (with flowers, the Guru) should quickly remove (lāghavatas... nivārayet) the blindfold --lit. the piece of cloth-- (paṭam) from the (disciple's) eyes (dṛśoḥ). (In this manner,) the disciple (saḥ... śiṣyaḥ) instantly (jhaṭiti) sees (paśyati) (the maṇḍala) as well (api)||447-453||
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