Abhinava Gupta

Translated by
Gautam Chatterjee

bti
INDIAN
MIND

Abhinava Gupta Tantra Seres No I

Sri Tantraloka
Text with English Translation
Chapter one

Abhinava Gupta
Translated by
Gautam Chatterjee

INDIAN
MIND

First Edition 2008

Gautam Chatterjee

Published by Indian Mind, Varanasi

Sole Distributer:

Indica Books
D-40/18 Godowlia
Varanasi- 221 001 (U.P.)
India
e-mail: indicabooks@satyam.net.in

ISBN 81-86117-05-9

Printed in India by f a i t
India
011-22481754, 09811224048

cl*l *FT:

To
My revered guru
Sri Abhinava Gupta
And
Pt. Vraja Vallabha Dvivedl

W M Ft f^lcfl OH
m : *R: 9THT: W O T fop:i ^ 4 p TRR fS^HlFT
dT I^m R R m ^K : Mclfci *FR> *RwH % H
H #
W tm tTl 'S u r s t *R)<*IW W TH 3T#HRR 9TlH#?f'H#*i: W
^ i^ !
w ts q
HrrTf^TF
^Bf^RTt
^I^WMfeT^IMlPlR^lslH^ISlPkl^: Hrd W H Rr : fH #l
h Nh R HFTOTTHfjjH SJHSTC OH dPiRcli: FJ: I
f l H j f h W : 9 T ^ H F T R ^ lH W t^
^ R t F W F T H F F T
nfM^ZHRR^B PftH RH ORHFW RR&jRfcT H H lf ^ ll
^
qRgR
<h;-c.-<) t ^
(W IR T # )
HlRlH:
O H ^ M 'S - q c '4 i - * i k q q l 4 4 q 4 4 l 5 i R $ t %
^R r ^
ffc T ^ R R H S T l f ^ f R
^if4^R=bR ^ n tg *h Rh ^jRrhi
fRTOlfa 4 R F fiTR J W H :' ffcT ? R R ^ H T^ t H # F J H
t f ip

f RRs M e r

Hf4aqdl

fm

^ R h ^ h i

R^4$qf4ejM4

W H R ift t f t flrf* f ^ sR H H RTH TRT^ RiTl OTFT T fin t 4R t

H # H TT J H W 5 FH H ^ H T T T , H # 4 t - 3TH H F#RT- F . .
R ltftl

Rr #n

T M F R H m -^ H

#Tt

% R t5e m w T:

4)i4^MMsMI'RHW,
r u ts ft

FRRjRT:

iw R r

miRdlfSFT

w h t i

R|4H

f^ H lR r

R r r Wh Rh ti
igdRf

FRR k # TI

M *

4>dd^H

H ^ - F H H H T - T f^ T F H F - f ^ ^
*t\ w f : FynRRni

f H ^

WMcl'HIM^HlPl

fi4><dl

f S ^ M t rf
^ h f ^ l

5MTt *f W T O
'R R

fl? 3SIT: flW T : itfcT

cRT blH^mil
3 ^ (fl^ 3oo^)
59nic )NI flW: M'hlRm:! ^
:i

TSTflr

flTfl#Rgfltaftij S R # I

q*T

3 ^ fl RTWfiF5q TPMF f^tlisldM

JPTflif JRI^p I W'il^i:, y?fl W
SPfl:,

foj

4l<^d^luli

fl?55f

Ubl^l

fa RT

fT, flflHId^TTC?

MK^^IRl Pl'og, FT TflSJTOTTCFltflT f^RI

*rc#T?fc?flT5r f f siiRjfliFT#r f t
^ T

flgf?3 ^ 3

flf?fM ?fcf STtflfltS? Fflfl: T9Tflr:i ?fl

H^rTrrc^'-c vS'^'V '.

fli^^ld^HlHfflHII^SIdd:)

English Translation o f the Tantrloka

Foreword
Abhinava Guptas magnum opus the Tantrloka is a great work in
the ambience of tantrgama treatise. This precept consists of right
descriptions of almost all branches of aiva and skta gama. The right
will to translate the entire work into English (direct from Samskrta) is
arisen in the mind of Mr. Gautam Chatterjee. As the result, the translation
work of the first chapter has been completed with illustrious footnotes. I
pray to Lord Siva, who blesses with his Trila of powers i.e. will,
knowledge and action, may accomplish the translations of the entire
work. I believe, all the scholars of the tantrgama will appreciate this
work with their blessings.
Situated on the upper portion of the Trila of Jnnaguru Lord
Samkara, Ki, represents the whole world, so it is quite natural that
people from Bengal come here and stay. In such a family, on 18th August
1963 (Bhdrapada msa), this child was bom to enhance the joy of his
mother Meera and father Amaresh Chandra Chatterjee, in order to
flourish the grace of his lineage as his sun-sign is Leo (simhasthasurya).
Sisyaprajeva bodhasya kranam guruvkyatah, by such blessings
from scriptures, the spiritual mother Rangama blessed and elevated this
fortunate. After completing his education in science subjects from
Baaras Hindu University, he cultivated his skill in the field of
musicology, and drama-art. He performed his teachings in these subjects
in Mahatma Gandhi Kashi Vidyapith. His mother Smt. Meera Devi was
initiated (consecrated) by the ascetic Rangama and benefited by the
teachings of great sages like Anandmayi Ma, M.M.Gopinath Kaviraja
and others.
By the blessings of these great dignities, Gautams interest arisen in
the spirituality. He mastered himself by the grace o f great scholars like
Swami Lakshman Joo, Sri Govind Gopal Mukhopadhyay, Thakur
Jaideva Singh and others in the area of literature, music art and
Pratyabhijnstra. He interviewed art stalwarts such as Satyajit Ray,

Kumar Gandharva, Kelucharan Mohapatra, Nirmal Verma, Badal Sircar

and others and published it with the concerned seminars. He had keen
interest in journalism so he enriched the journals Dharmayug, Svatantra
Bharat, Rastriya Sahara and the Hindu with his talent, and got great fame.
At present, with Abhinava Gupta Academy, busy with the scholarly
works regarding Ntyastra and Pratyabhijnsstra, researches and
seminars, Mr. Chatterjee is constantly engaged to accomplish his right
resolves. I wish for the success of his zeal.
In 2006, he published his own collection of ten plays (as a
playwright) Daarpaka in Hindi. In the preface of this book, he has
discussed the ideas of his own and other scholars. Here, the effort is
praiseworthy but we can not approve every idea presented in this preface.
Here discussed topics as the Buddhist tantras are inspired by Gautam
Buddha, there are effects of Tantrs on Ntyastra,the period mentioned
here of Guhyasamjatantra, Prapancasratantra is the work of dya
amkarcrya, the use of the word Sandh Bh (the twilight or upside
down language) are expected to have genuine proofs. We must not forget
that the Jains are more harmonious to the nation than the Buddhists.
In the English translation of the Tantraloka, Mr. Chatterjee has
written valuable notes as required by the help of several works with great
pain and hard work. His effort in this respect is very much appreciable. 1
stop myself by saying that this method should be followed in the entire
work.

Vraja Vallabha Dvivedi

( ex-head of the department of
Smkhya Yoga Tantrgama in
Sampurnanand Sanskrit Vishvavidyalay
Varanasi)
10

Preface
May the light (or Parama Siva, Anuttra), who is the creator o f
icch, jnna and kriy by dint o f His Sakti, whose reflection, this
world is the grand splendour o f His own Power, who is immanent
and transcendent as well, who is inspired me to translate this work
in another version, wipe out my ignorance, innate and intellectual,
and transform my jlva bhva into Siva bhva through re-cognition.
This is the anugraha o f Parama Siva and my Guru that my heart is
now the lotus-seat where rests my mother, SarasvatT, the
Citpratibh Sakti. I bow down to my father, Parama Siva with my
mother and my great Guru who are now the splendors o f my lotus
heart.
Mortaly and immortaly, this is the grace o f Pt. Tsvara Candra
Vidysgara, M. M. Pt. Goplntha Kavirja, Svam Laksmana J,
J. Krsnamrt, Thkura Jaideva Singh and my revered Guruji Pt.
Vraja Vallabha Dvived, and my great Guru Rngm, that 1 have
inspired to translate the magnum opus o f my m nasa Guru SrT
Abhinava Gupta, the Tantrloka from Sanskrit to English. My
another respected teacher Sri Navjivan Rastogi, also inspired and
informed me that Italian Translation o f this work by R.Gnoali and
English translation o f first three hnikas by Ira Bajpai (not yet
published) have been completed already. I am grateful to all o f
them and pay my humble regards. I do acknowledge the initiative
o f my friend SrT Dilip Jaiswal (the owner o f Indica Books) who
constantly encouraged for this work with my other soul friends.
Thanks. Kindly bless me for this effort so that I can com plete the
whole work.

Gautam Chatterjee
Kashi
August, 2007
11

SRlTANTRLOKAH
Srmadabhinavaguptapdcryaviracitah
SRlTANTRLOKAH
Srtantrloka by Sr Abhinava Gupta
Book One

*PT w ptir i
Vimalakalsraybhinavasrstimahjanam
Bharitatanusca pacam ukhaguptarucirjanakah
Tadubhayaymalasphuritabhvavisargamayam
Hrdayamanuttrmrtakulam mama samsphurtt.

( 1)

Let my heart throb which is pure, seat of art, creative by the coupling
state of Siva and Sakti, Sakti (mother Vimalmb Devi) who is creation,
cosmos and the divine mother and Siva (father Bharitatanu) who, the
creator, expands, maintains and throbs with His five mouths, who offers
the internal bliss and external expansion, and is full of bhva, visarga1
and anuttara2.
RfdlRwi M TO
Naumi citpratibhm devm parm bhairavayoginm
Matrmnaprameymsaslmbujakrtspadm.

(2 )

I bow down to the deity Pratibh3 who is beyond, infinite and rests in the
supreme consciousness at the seat of divine lotus situated in the threefold
state beyond mind.

1. Emanation, creation, 2. The Highest, the Supreme, Parama Siva, the

Absolute (lit. one than whom nothing is higher), 3. Ever creative activity
of Consciousness, the spontaneous Supreme Consciousness, Para Sakti.
13

SRTANTRLOKAH

4)14 M srftreri
Naumi devim Sarirasthm nrtyato Bhairavkrte
Prvrnmeghaghanavyomavidyullekhvilsimm.

(3 )

I bow down to that deity who is like lightning (sudden flash or bright
light or sudden emergence of light) naturally produced from the rainy
cloud spread out in the sky and who rests in the dancing body of
Bhairava1.

Dptajyotischatplustabhedabandhatrayam sphurat
Stjjnaslam satpaksavipaksotkaranaksamam.

(4)

May this bright light of Knowledge destroy the divisive-trio, may the
revealing light be able to destroy the Satpaksa12 and Vipaksa3.

P M

414 fW)Hj[c|:
M w RTWI-

Svtantryasakth kramasamsisrks
Kramtmat ceti vibhorvibhtih
Tadeva devtrayamantarstManuttaram me prathatsvarpam.

(5)

Let the three deities of svtantrya4*, Krama and kramtmakat6, which

are the splendours (or supernormal powers) of Parama Siva, flash in my
inmost soul by revealing my Anuttara7 nature (or state).
1. Parama Siva, the Highest Reality (this is an anacrostic word, bha is
bharana means maintenance, ra is ravana means withdrawal from
manifestation or projection and va, vamana or projection of the world.)
2, Universal bliss, 3. Individual bliss, 4. The absolute autonomy of the
Supreme, 5. The power of will to create the amazing Universe in time
and space, 6. The inmost power of Siva, also known as Sivtmik Sakti,
7. The incomparable, the highest, the letter a
14

SRTANTRLOKAH

qt i
WI^I: ^R-biPtf;,
yq^g^fim Fm tiffcfapj i
TaddevatvibhavabhvimahmarciCakresvaryitanijasthitireka ev
Devsuto ganapatih sphuradindukntih
Samyaksamucchalayatnmama samvidabdhim.

(6 )

Let Ganesha, son of the deity who is splendoured by the lights of all
Devats, knower of sense-mirage, flashed as cakresvara, beautiful as the
moon, rests in herself, enhance the ocean of my samvid1 knowledge.

<iJiK>ui

wiIPhu

RF=T: i
Rgrunam granthibilvakirnam
Yo jlamtnavitnavrtti
Kalombhitam bhyapathe cakra
Stnme sa macchandavibhuh prasannah.

(7)

May God Macchanda please on me who made maya out from the aura of
Light. This maya is like a net of bondages spread out by Raga*, Kal3,
Granthi4 and Bil'\ emerge as red colour.

1. Universal consciousness, Supreme Consciousness in which there is

complete fusion of Praksa and Vimarsa, Jfina-sakti, svtantrya-Sakti,
the supreme I-consciousness, 2. Passion, intense desire for and
attachment to an object, one of the Kaflcukas of my on account of
which there is limitation by desire, 3. Limited agency, limitation in
respect of activity, another Kacuka of maya, 4. bondage constituted by
the modified thought, 5. land of enjoyment, in the form of vegina or the
world,

15

SRlTANTRLOKAH

^ ^raPtr 3^ t jssiraftpj<>wlfllib'ii*iWi>"iKi: I

TraiyambakbhihitasantatitmraparmSanmouktikaprakarakntivise$abhjah
Prve jayanti guravo gurusstrasindhu Kallolakelikalanmalakarnadhrh.

( 8)

All the ancient sages and spiritual Teachers who are the great, sincere
and gracefull decendents of lord Trayambaka1, are ever present.

Jayati gurureka eva SrSrkantho bhuvi pathitah

Tadaparamrtirbhagavn mahesvaro bhtirjsca.

(9)

Guru Srkanthantha is famous, victorious and present on this earth, and

his other form God Maheshvara Bhtir is too famous in the similar way
at all.

S n SomanandabodhaSrmadutpalavinihsrth
Jayanti Samvidmodasandarbh Dikprasarpinah.

( 10)

The scent-sets of knowledge, spread-out in all directions, are great. This

knowledge is imparted from Sri Utpaladeva who is the enlightened form
of Sri Somnanda.

1. Tryambaka or Tryambakditya is the procreated son of sage Durvs.

In the ancient time, the mysteries of Saivgama rested inside the mouths
of the sages. In the Kaliyuga, Saivagamas were rare so, in the form of
SrTkantha, Mahdeva, out of being desired to bless and offer to mankind,
inspired Durvs to create scriptures which cant be destroyed, and then
for this purpose, sage Durvs projected through pure conciousness this
son, Trayambaka.

16

SRlTANTRLOKAH

gR: i
Tadsvdabharvesabmhitm matisatpadm
Gurorlakmanaguptasya ndasammohirim numah.

(11)

We bow down to the divine intellect of Guru Laksmana Gupta which

mesmerizes all the scholars by the ever-expanding Nada' which is full of
svda2 and Avesa3.

tl^ei+l RwiRN *1
i
Yah prnnandavisrntasarvasstrrthapragah
Sa Sncukhulako disydistam me gururuttamah.

(12)

May my best teacher (father) Sr Cukhulaka fulfil my goal who rests in

the blissfull tranquility and who has full command over all scriptures.

1W 1 R?

qRj:

PfitSR R5R5R 1R5RP; I

Jayatjjagaduddhrtiksamo sau
Bhagavaty saha Sambhuntha ekah
Yadudmritassanmsubhirme
Prakato 'yam gahano yam sstramrgah.

(13)

May Lord Sambhuntha be victorious who is capable to save the whole

world, who is co-existed with Goddess Bhagawat, who became the light
by his Upadea4 through which the profound way to scriptures is flashed.1

1. The first movement of Siva-Sakti towards manifestation, when Sakti

fills up the whole universe with Ndnta, she is designated as Nada. This
is also sadsiva tattva, 2. taste, 3. entry, absorption, 4. the first Uccarana
is called upadea, in Vyakarapa., the first Uccarana of Pnini, Ktyyana
and Patajali is Upadea.

17

SRlTANTRLOKAH

Santi paddhatayascitrh strotobhedesu bhyas

Anuttarasadardhrthakrame tvekpi neksyate.

(14)

Though there are several different amazing ways for the streams of
knowledge, but no way is appropriate for the Anuttara Trika Artha1.

arfSft
tw i
u&qifaHr I
Ityaham bahusah sadbhih sisyasabrahcribhih
Arthito racaye spastm prnrthm prakrymimm.

( 15)

So I am creating this process which is clear and complete because the

humble discples and brahmacrins have prayed me several times.

^iR+iiiMr 35t=RifM

Srbhattanthacaranbjayugttath SnBhattriknghryugald gurusantatiry

BodhnyapsavisanuttadupsanotthaBodhojjvalo 'bhinavagupta idam karoti.

( 16)

I, Abhinavagupta, explaining this precept. I am the outcome of

enlightened conciousness which eradicates the poison of bondage of the
ignorance, and this is from our teachers constant tradition as the pious
feet of Sri Bhattantha and Sr Bhattrika.1

1. The trio-meaning or the threefold meaning of that than whom nothing

is higher.

18

RTANTRLOKAH

PtR*d
f&*ia: I
Na
tadastha yanna Srmlinmjayottare
Devadevena nirdistam svasabdentha Imgatah.

(17)

No such subject is here in this scripture which is not present in Sr

Malinvijayottara Tantra, as is indicated by the God of all gods Sankara
Himself.
<WH f^sqt:
W T

f ( W

HI$I^Hd*( I

Dasstdasavasvastabhinnam yacchsanam vibhoh

Tatsram trikasstram hi tatsram Mlimmatam.

( 18)

The preachings of lord Skara are of ten, eighteen and sixty four kinds.
Trikaastra1 is the Tatva2 of all that, and Sr Malin Vijayottara Tantras
principle is the essence.

^ I
Ato trntargatam sarvam sampradyojjhitairbudhaih
Adrstam prakatkurmo gurunthjnay Vayam.

(19)

So I will present all these subjects which are rejected by the sects and
visible by the scholars. This will be possible by the order of guruntha in
this scripture.
3)i*HdJJ>dW
&T <<wltdl jsfa w
Abhinavaguptasya kritih seyam yasyodit gurubhirkhy
Trinayanacaranasaroruhacintanalabdhaprasiddhiriti.

(20)

This is the creation of Abhinava Gupta which is prescribed and admired

by the teachers and it is revealed before me by the grace of Lord Sankara
of three eyes as bowed down to His lotus feet.
1. Sastra is scripture and Trika is the system of philosophy of the triadnara, sakti and iva, or para, the highest concerned with identity, parapara
and apara, 2. Thatness, principle, reality, the very being of a thing.

19

SRlTANTRLOKAH

^ l^ d m iW d < ulftMld5WIM'ld^d*l
SrTsambhunthabhskaracarananiptaprabhpagatasankocam
A bhinavaguptahrdambujametadvicinuta Mahesapjanahetoh. (21)
Choose for the worship of Mahesa, this lotus-heart of the Abhinava
Gupta whose Ignorance is destroyed by the beams of the feet of the sun
as Sri Sambhuntha.

5F dldrtlH^ ?IR^3
UH fl^ s iw *t<M>l<ur I
Iha tvatsamastesu sstresu pariglyate
ajnam samsrrheturjnnam moksaikakrnam.

(22)

It says in all scriptures of this world that ajnna' is the cause of creation
and jnna 2 is the cause of moksa (salvation).

ifir ta d*n ^
i
Malamajnnamicchanti samsrnkurakranam
Iti proktam tath ca Srmlimvijayottare.

(23)

Scholars consider ignorance as dross (or impurity). It is the cause of the

germination of the world, as it is said in the Srmalinvijayottara.

gft HKlcdtdilfi
tm E R i

HlWHs)41q I

Visesanena buddhisthe samsrottaraklike

Sambhvanm nirasyaitadabhve moksamabravt.

(24)

Since this adjective samsrnkurakranam,is used, so the salvation

takes place (by dint of Pauru.sa jnna3) in the absence of bauddha jnna4
for those who live after their causal bodies.1

1. Ignorance, 2. Knowledge, 3. tmagata, concerning to self which leads

to salvation, 4. Buddhigata, concerning to intellect which leads to
creation
20

SRTANTRLOKAH

vHdwPlfi
sIHmWiWlRW^W:
f
T ^ awiRfl ti^Kl: i
Ajnnamiti na jnnbhvasctiprasangatah
Sa hi losthdike p yasti na ca tasysti samsrtih.

(25)

The meaning of ignorance is not the absence of knowledge. If we

consider that it is, then it is hyperbolic. The absence of knowledge exists
in a clay-ball etc. but yet it maintains the fact.

3Rit
Ato jeyasya tattvasya smastyenprathtmakam
jnameva tadajnnam Sivastresu bhsitam.

(26)

So this term ajnna (ignorance) is considered in the Siv a stras as the

knowledge which is not manifested fully in the knowable tattvas
(principles).

aff ^

^4):
srcffe i
Caitanyamtm janam ca bandha ityatra strayoh
Samslesetarayogbhymayamarthah pradarsitah.

(27)

This meaning is shown in the aphorisms Caitanyamtm 1

andJnnambandhah2 by the sandhi3 and other yogas..I

I. This is the first aphorism of Siva (compiled by Vasu Gupta) means

that awareness is the Self, 2. This is the second aphorism means, to know
is to bind, 3. The first principle of Sanskrta Grammer,
21

SRlTANTRLOKAH

^d-qPlRl *MqKi3K:*qKra*ll3<fr
srnflratoN *rci? qt
1
Caitanyamiti bhvntahsabdasvtantryamtrakam
A nksiptavisesam sadha stre purtane.

(28)

In this first aphorism of Siva sQtra, if we consider this word caitanyam

as the end of the bhva, it only tells the svtantrya sat1 which is without
the special ksepa2.

feM g
<MUI ^ 3T
sptn
tmjari) 1
Dvifiyena tu strena kriym v karnam ca va
Bruvat tasya cinmtrarpasya dvaitamucyate.

(29)

That cinmtrarpa3 is called dialect which is derived from the second

aphorism as kriy4.

Idsmi d'tslM
tier ^
1
Dvaitapralh tadajanam tucchatvd bandha ucyate
Tata eva samucchedyamityvrittyanirpatim.

(30)

Which manifests in two forms is ignorance and it is bondage for it is

dross. So it is said repeatedly that it is a veil which can be destroyed.
W<MUH1R1R<W<3 gestsg^lsPr
H M

HIH (H IFI

Svatantrtmtiriktastu tuccho 'tuccho p i kascana

Na mokso nma tannsya prthannmpi grhyate.

(31)

There exists no salvation except the liberated soul either it is pity or non
pity. That is why no other name is formed for this (salvation).

1. The truth of the freewill of Parama Siva, 2. superimposition, 3. matter,

4. The verbal aspect of action.
22

SRTANTRLOKAH

S H dwirHKllpH<;^ I

Yattu jeyasatattvasya prnaprnaprathtmakam

Taduttarottaram jnnam tattatsamsrasntidam.

(32)

That tattva is the bestower of peace (and salvation) which is knowable

sat tattva, which possesses the nature of complete expansion and which
manifests its Knowledge growingly.

HKMWIW ITM gqfcT ttratt: I

Rgdyakaluso smyantahsnyo 'ham kartrtojjhitah

Ittham samsavysbhym jhnam mmcati tvatah.

(33)

I am not impured by the Raga1 etc., I am the inner void and I am devoid
of the duties- This kind of knowledge (either got complete at a time or
partially) liberates the soul from the three impurities2.

Tasmnmukto 'pyavaccheddavacchedntarasthiteh
Amukta eva muktastu sarvdvacchedavarjitah.

(34)

The individual soul is still not-liberated due to other partial bondage

though it is partially liberated. Actually he, who is free from all
bondages, is liberated.

1. It is one of the bondages (Kacuka), 2. In KsmTr Saivism, three kinds

of impurities are stated-nava, Mayya and Krma.

23

SRlTANTRLOKAH
q<3 q*wnq*q
Yattu jeyasatattvasyj jhnam svtmanojjhitam
Avacchedairna tatkutrpyajnnam satyamuktidam.

(35)

Which is free from all kinds of obstrucons(avaccheda ), so that it is not

ignorance in any way, on the contrary, it is the knowledge of the
knowable, is the bestower of true salvation.

Jnnjnnasvarpam yaduktam pratyekamapyadah

Dvidhpaurusabauddhatvabhidoktam Sivasasane.

(36)

Already stated, the svarpa,2 of knowledge and ignorance is of two kinds

by the divisions of Paurusa and Bauddha, as is said in Pramesvara
darsana.

qq t qqnH qqieq
wfftfpiqi^qftrciw'irR'tiH i
Tatra pum o yadajnnam malkhyam tajjamapyatha
Svaprnacitkryrpasitvarantmakam.

(37)

The ignorance o f Purusa, which is dross, which is germinated from the

Parapramt, Purusa3, which veils the S/va-form of knowledge, lies in
the Pas too in a form of manifestation.

Sakocidrkkriyrpam tatpasoravikalpitam
Tadajmnam na buddhyamo dhyavasydyabhvatah.

(38)

That ignorance is not the part of intellect for there does not exist
certainty.1
1. Obstuctions which arise from the determination of contraction by the
objective consciousness i.e. idantparmarsa 2. The real nature, 3. Siva
is the parapramt rpa.

24

s r Tt a n t r l o k a h

*rcr i
Ahamitthamidam vedmityevamadhyavasyim
Satkancukbilntthapratibimbanato yad.
cRT dl^5lHH5lM^lkdH
4te crw 4 (4k*f shHN ^
^ i
Dhirjyate tad tdrgjnnamajnnasabditam
Bauddham tasya ca tatpaunsnam posamyam ca postr ca.

(39)

(40)

When the intellect of certainty (niscaytmik buddhi, sakti') arises as I

know this is this way out of the reflection of the molecule of the six
\e's(kacukas2), the knowledge is called as bauddha ajnna. The
paurusa ajnna is the effect as well as the cause of the bauddha ajna.
3 MSgfl'WiR jff: MMUtl&fcl:
ffoWT dislM
i
Ksne tu pasusamskre punsah prptaparasthiteh
Vikasvaram tadvijnnam paurusam nirvikalpakam.

(41 )

This is called Paurasa knowledge which arises as vikasvara-nirvikalpa vijnna3 from the Parama state of the Purusa whose /^-conditioning
has been faint.
to
qratn
truffe qw
strofN ^
^ i
Vikasvarvikalptmajhnaucityena yvat
Tadabauddham yasya tatpaunsnam prgvatposyam ca postr ca. (42)
The Paurusa Knowledge is the feeder of the bauddha knowledge which
is the state of vikasvara nirvikalpa self - knowledge.1

1. The doubtful! or questioning mind is called samsaytmik sakti and

the answering mind is called niscaytmik sakti, in the similar way,
niscaytmik buddhi should be meant, 2. the six veils or covering known
as my, kal, vidy, rga, kla and niyati, 3. unaltered vimarsa.

25

RTANTRLOKAH

cPT tiHI'l'il

'lHHsIH

#J

tWlflt w CRk I t^ lH a^qft

qsiPf
I

Tatra dlksdJn paunsnamajnnam dhvansi yadyapi

Tathpi taccharirnte tajjnnam vyajyate sphutam.

(43)

Though the Paurusa ignorance is fleeting and distructible due to

initiation etc, yet after the end of the body (in which the initiation has
been taken place), that soul knowledge manifests vividly.

fMqft CRT
ffcfi I
Bauddhajnnena tu yad bauddhamajnnajrmbhitam
Vilyate tad flvanmuktih karatale sthit.

(44)

The life-salvation sets in karatala1 when the expansion of bauddha

ignorance stops by dint of bauddha knowledge.

(Tt cpnpt tteFt sIHWlftd 34Fmr I

Dikspi bauddhavijnnaprv satyam vimocik
Tena tatrpi bauddhasya jnnasysti pradhnat.

(45)

It is true that the initiation which liberates (at first for the bauddha), is
science. That is why the predominance of bauddha knowledge is there.1

1. The clapping in the midst of the collision of ones both palms

26

SRlTANTRLOKAH

slHISIWMW
HOfr'll'?!

* t
I

Jnnjnngatam caitad dvitvam svyambhuve rurau

Matangdau krtarn Srimatkhetapldidaisikaih.

(46)

In accordence with knowledge and ignorance, these two types (of

knowledge as Bauddha and Paurusa) are stated (and established) by
crya Khetapla and others in Svyambhuva, Ruru and Matafiga
(Sstras) 1.
TUI

Tathvidhvasytmabauddhavijnnasampade
Sstrameva pradhnam yajjeyatattvapradarsakam.

(47)

Sastra is the main thing. Sastra is the torch-bearer of the knowable,

certains the Bauddha Vijnna2.

il

'l<>'1K*lPt

lJld lP l^ rtlf 'tW l s ft f t flwrg I

Dlksay galite pyantarajnne paurustmani

Dhgatasynivrttatvdvikalpo p i hi sambhavet.

(48)

There still maintain the alternatives (doubts) because of not-destroyed of

intellectual ignorance though the self-ignorance has been destroyed by
dint of the initiation.

1. Sastra is scripture. crya is scholar. Svyambhuva Sastra explains

that Siva-Jhna descends (this is saktipta) to manifest the Sivatva (the
state of being Siva) and liberates the soul from the bondage of self-dross
(tma-mala i.e. nava, mylya and Karma). Ruru Sastra explains as we
must contemplate on Siva for all the devatas, mantras are the light of
Siva, everything is Siva. Malanga Sastra (i.e. Malanga Tantra) says and
then Siva, ornamented by jewels and mantras, destroyed the entire
ignorance of muni with the fire of Vk, the flame of power. crya
Khetapala is Sadyojyoti Sivcrya. 2. The way to know the Bauddha
Jnna is Bauddha Vijnna.

27

SRTANTRLOK.AH

^: I

Dehasadbhvaparyantamtmabhavo yato dhiyi

Dehante 'pi ca moksahsytpaursjhnahnitah.

(49)

Since the sense of self maintains about the intellect of the body till end,
therefore the salvation will not come into existence (until the intellectual
ignorance is destroyed) though the self ignorance is destroyed.

ra ter stgaa aiar

Bauddhjhnanivrttau tu vikalponmland dhruvam

Tadaiva moksa ityuktam dhtr Sfimannistane.

(50)

The salvation comes into existence certainly (then and there) when the
intelluctal ignorance and the alternatives are destroyed, as it is said by
Dht in Nis tanos s tra.
ftusMiciiRq a ^

SITISFPr smFt: I
Vikalpayuktacittastu pindaptcchivam vrajet
Itaras tu tadaiveti sstrasytra pradhnatah.

(51)

The man whose mindstuff is full of alternatives, gets salvation (Sivatva)

after the end of the body whereas the other, whose heart is free from
alternatives (or concentrated on one), attains salvation while living in the
body, for this is the subject prime in this scripture.
ata ft at aaa a: snmww fiia:
asmanwRa w i
ar i

Jeyasya hi param tattvam yah prakstmakah Sivah

Nahyapraksarpasya prkasyam vastutpi va.

(52)

He who is the light-form of Siva, is the absolute of the knowable. He who

is not the light-form, does not even exist and having no light at all.

28

SRITANTRLOKAH
arattpft iran ^w iW ihm

q^Ri|5i

SU<H#dftraft i

Avastutpi bhvnm camatkraikagocar

Yatkudyasadrsl neyam dhlravastvetadityapi.

(53)

The no-thing-ness of the matter is only the subject of miracle, for this
intellect (which senses it as no-thing) is not like a wall (as inert) but is a
form of enlightenment.
trairai ran w r a

trairai)
rarai^rafttorar fti
i
Prakso nmayascyam sarvatraiva praksate
Anapahnahavariyatvt kim tasminmnakalpanaih.
/

(54)

That which is luminous in everywhere is the light. Since it is

unconcealable, why should imagine for the Proofs (of that)!

ilHHMft R 0 iflf ruft

itanft qft sflra: tra arrar; i
Pramnnyapi vastnm jvitam yni tanvate
Tesmapi paro jvah sa eva Paramesvarah.

(55)

People belive on the proofs which are the living basis of the things but
there exists a proof as the basis of all proofs which is one, beyond and
Vimarstmaka Praksa1. He is the Paramesvara.

traii^raffti+iwivW ft <i#
itmnras}ft^4ft ra aft rat# i
Sarvpahnavahevkadharmpyevam hi varate
Jhnamtmrthamityetanneti mm prati bhsate.

(56)

All the wise people behave like this, who will to abstain the matters of
the knower, the knowledge and the knowable. They accept their SelfExistence (where they feel that that knowledge does not dwell in
themselves which is for the self), and that Self-Existence is
Paramesvara.
1. The Self-conscious Light

29

SRTANTRLOKAH

smFiHigqqwgwlP i

Apahvutau samsdhane va vastnmdyamdr

Yattatra ke nmupapattyupayogite.pramn

(57)

Since the matters are initially proved so what is the usefulness of the
proofs and its originations!
'Wh tl U'il'W
d<*l ^nfrl^rw Kitai T (rl I
Kmike tata evoktam hetuvdavivarjitam
Tasya na vidyate.devtidevasya parpeks
. atvtsvatantro yamatahParasya tadapekssthitah

(58)

So it is said in the Kmika Sastra without any cause and ism that the lord
of all lords does not expect the other. Since the other expect Him in
himself so He is self-proved
(58-59)

Pl-Mrll
H
fW'cl: R:
.tikramhasya vasino desaklkrAnapeks
. tihNiyat neti sa vibhumityo visvakr;Sivah

(59)

That worldform of Siva is infinite and eternal for it is not subjugate, not
of the form of time and space, and not fixes itself.
(59-60)

pRmRRRRRtor: I
tratst

Vibhutvtsarvago nityabhvddyantavarjitah
Visvkrtittvccidacittadvaicitryvabhsakah
Tato sya bahurpatvamuktam diksottardike.

(60)
(61)

This is infinite so this is omni-movable movement. This is eternal so this

is free from beginning and end, and this is of the form of the world, so
this shows the amazing forms of conscious and non-conscious beings.
(60-61)

30

s r Tt a n t r l o k a h

RiJl 'Wlci: t ?Kt ^

W
Rhj'll^lRfiP)'^:
Rr vM c) |
Bhuvanam vigraho jyotih kham sabdo mantra eva ca
Bindunddisambhinnah advidhah Siva ucyate.

(62)

Bhuvana, vigraha, jyoti, ksa, sabda and mantra are the bases o f joy,
the body-form, the flame, the sky (space), the word (essence of the space)
and the sacred syllables, this six forms rest in the name of Siva due to
their associations with nada and bindu.

ail'nf&refsiMr r
^
i
Yo yadtmakatnisthastadbhvam sa prapadyate
vyomdisabdavijnnt paro mokso na samsayah.

(63)

The aspirant attains the accomplishment (of Siva) in the form in which he
has faith. The salvation is beyond the science of words like space etc.,
and that is doubtless1.
cR ci^W 'ig
Visvkrtittve devasya tadetaccopalaksanam
Anavacchinnatrrhvavacchedalaye sya ca.

(64)

The iconographical representations of god (Parama Siva) are the worldform, the seat of non-separation and the dissolution of divisions. There
are six in numbers.

1. Doubt is questioning mind, vikalpa or alternative, concerning to

Samsaytmik Sakti. Doubtless or free from doubt is optionless,
nirvikalpa, concerning to Niscaytmik Sakti, the answering mind.

31

SRlTANTRLOKAH
'J'Ki ^

uqi'^iPfu'lt:
tt

ajM

dtldt*( I

Uktam ca Kmike devah sarvkrtirnirkrtih

Jaladarpanavattena sarvam vyptam carcaram.

(65)

It is said in the Kmika gama that the god (the deity, Siva) is of all
forms and formless (visvamaya and visvottrna). Each and everything
(inert and conscious) exists in Himself like the water-mirror1.
*T

I<fliel5*i tpftsajjai

H*is<l

qccl i

t3cE5!RR^ gw
ffa:
Na csya vibhutdyo yam dharmo nyonyam vibhidyate
Eka e vasy a dharmo 'sau sarvksepena varate.
Tena svatantryasaktyaiva yukta ityhjaso vidhih

(66)

This has only one religon2 which includes all the religions. Hence it is
always with its svtantrya sakti3. This is the only way.

d^ad^dlfgdddl i
Bahusaktitvamapyasya tacchaktyaivviyuktata.

(67)

This manifests with several powers, inspite of that, this does not separate
(or depart) from its own (svtantrya) power.

1. This is an imagery presented by Abhinava Gupta as the city in the

mirror. He tries to say that all things reflected in the water prove that the
things are really existents. Similarly the world is a reflection of Parama
Siva reflecting in His Consciousness (the svtantrya), 2. That intrinsic
relgion is ahampratyavamarsa, 3. Absolute freedom of will, Vimarsa
sakti,

32

s r Tt a n t r l o k a h

tt q^iPr flftwtftwr l
Saktisca nma bhvasya svam rpam matrkalpitam
Tendvayah sa
evpi
saktimatparikalpane.

(68)

The power is matters own form, imagined by thepramts', so, though

this seems as saktimna1, this is advaya3.
H l^ k l ft

tPT ttT

^ if
I
Mtrklrpte hi devasya tatra tatra vapusyalam
Ko bhedo vastuto vahnerdagdhrpaktrtvayoriva

(69)

Though this is imagined by pramts, and the Paramesvara rests in

different bodies, how one can say the Paramesvara is different! Actually
the Paramesvara is one with many powers like the many powers of fire
are not different from fire.
T
l$R(HltHIcl
HilRd RiR(ct'tiddl<l i>Rl

Na csau paramrthena na kmcidbhsanadrte

Nahyasti kmcitacchaktitadvadbhedo 'pi vstavah.

(70)

His desire is nothing but his manifestation. So the difference of Sakti and
Saktimna is a reality.
di<ar*diaj'il ft ^

Svasaktyudrekajanakam tdtmydvastuno hi yat

Saktistadapi devyevam bhntyapyanyasvarpini

(71)

That which is the creater of the appearance of self-power (of the

avntara), is the same amazing Svtantrya Sakti of God.

1. Knower, subject, experient, 2. Siva, 3. One without a second.

33

RT ANTRLOKAH

^6fS9PRI#
Sivascluptavibhavastath Srsto vabhsate
Svasamvinmtrmakure svtantrydbhvandisu.

( 72)

iva appears as the Universe by dint of His Absolute Freedom of Will in

His Supreme Consciousness which is like a mirror called
pramtrdarpana, in spite of this appearance, His treasure does not
disappear.
tTWd-T 5# ^ *tR*R5f5Pt flKtqi
^l^IddriH:
I
Tasmdyena mukhenai$a bhtyanamso 'pi tattath
Saktirityea vastveva saktitadvatkramah sphutah.

(73)

The thing itself is the power through which Siva appears. Hence the
kramci is clear, exists in Sakti and Saktimna.

vi^iql f'txrilJ'l *iM<l

Smatkiranasastre ca tatprasnottaraprvakam
Anubhvo vikalpo 'pi mnaso na manah Sive.
Avijnya Sivam dks kathamityatra cotarm.

(74)

It is said in the form of question-answer in Sri Kiran Samhit that the

Sakti is Upya. The samhit answers (to) this question that the anubhva
is vikalpa that rises in the mind, and Siva is no-mind state, then how the
initiation is possible if we can not know the mind of SivalI.

I. Realisation of Self by means of Kriy Yoga.

34

SRTANTRLOKAH

Kudhadyanubhavo naiva vikalpo nahi mnasah.

(75)

The answer is: This is not so. The experience of desire etc.is full of
thought-constructs but the mnasa is not. In the state of Advaya
Knowledge, the mind can not attribute.

RiwmI ^Kci a a ^ *iiaRaiR'ii

i
Rasdyanadhyaksatve p i rpdeva yath tarum
Vikalpo vetti tadvattu ndabindvdina Sivam.

(76)

Siva can be known through nada, bindu (the forms of Sakti) etc., as the
thought-constructs (vikalpa) know a tree only by perceiving it without
getting its rasa.

Bahusaktitvamasyoktam Sivasya yadato mahn

Kaltattvapurrnnupaddirbhedavistarah.

(77)

It is said that there exist many powers of the Siva, for from this the great
kal (the Sakti of consciousness by which all the thirty-six principles are
evolved), Tattva (the very being of a thing, reality), Tattva (the very
being, thing, reality), Pura (bhuvana), rna (letter of alphabet), Anu
(mantra), pada (state) etc. have been elaborated.
^fEK'taRrKiisiR t
Srstisthititirodhnasamhrnugrahdi
ca
Turyamityapi devasya bahusaktitvajrmbhitam.

(78)

The creation, maintenance, withdrawal, self-veiling, grace etc. and the

witnessing consciousness (the transcendental slf), these too are the
ecstasy of the powers of that deity.

35

SRITANTRLOKAH

IWcWH^'dMd^dlPl

qpifa

TOPt ld-*WfS{bU: I

Jgratsvapnasusuptnyatadatni ynyapi
Tnyapyam usya nthasya svtantryalaharlbharah.

(79)

Waking, dream, deep sleep and others (i.e. fourth and fifth states of
consciousness1) are the moving waves of the free will of the Absolute,
Paramesvara.

ara# tr a n k t
I
Mahmantresamantresamantrh Sivapurogamh
Akalau sakalasceti Sivasyaiva vibhtayah.

(80)

Siva is already there before Mahmantresa, Mantresa, Mantra,

Vijnnkala, Pralaykala and Sakala2, these are the splendours of Siva
Himself.
dudllW tpfel rf:
an#d f pptiw kftd
i
Tattvagrmasya sarvsaya dharmah sydanapyavn
tmaiva hi svabhvtmetyuktam Sritrsiromate.
(81)
tm (the soul) is the natural religion of the group of thirty six principles,
so this never delianates from these principles, as is said in the Trsiro
Bhairava.

I. The fourth state of consciousness is called iTurya\ that which exists

beyond the all three defined states, Aum, the witnessing state and the fifth
stage is turytta, beyond the fourth state, the bliss, 2. Siva (with sakti),
Mantramahesvara (sadsiva), Mantresvara (Isvara), Mantra (pure
vidy), Vijnnkala, Pralaykala and Sakla (all with Pasu) are the saptavidha Pramts.

36

s r Tt a n t r l o k a h

^4 flw>ini jJiH^i'i'i lRta^ i

Hrdistham sarvadehastham svabhvastham susksmakam
Smhyam caiva tattvnm grmasabdena krtitam.

(82)

That group o f principles (tattvas) is called grama, which is very subtle

and which rests in the heart, in all bodies and in the nature.
P Steffi:
hr twmMiRHWM: i
tmaiva dharma ityuktah Sivmrtapariluptah
Praksvasthitam jnnam bhvbhvdimadhyatah

(83)

It is said that the tm, full of Sivmrta (the bliss of God), is religion.

uRM^fcl
Svasthne vartanam jeyam drastrtvam vigatvrti
Viviktavastukathitasuddhavijnanirmalah
Grmadharmavrttiruktastasya sarvam prasiddhyti

(84)

That light-form of Knowledge is present between realization and non

realization, exsists in itself and it is free from veil. Our teacher named it
grama dharmavrtti , which is veilless, doubtless and pure science. He,
who knows this, can manifest everything. (84-85)
R4RR) W m mrcril HwRsR: I
Ordhvam tyaktvdho visetsa rmastho madhyadesagah.
(85)
He who attains the madhyadhma in susumn by leaving the prana and
apaa1, attains the madhyadesa and unites with Paramesvara.

I. The self is religion of the group of subtle principles, and to be witness

of that self is grmavrtti, 2. Prna, Apna, Udna, Vyna and samna,
there are five kinds of Prana, in which Prna is upward and Apna is
downward.

37

S RTANTRLOKAH

ifi: WH

HH5T1^W M

jm

3THRI:

Gatih sthcmam svapnajgradunmesananimes arte

Dhvanam plavanam caiva ysah saktivedanam.

(86)

Movement, rest, dream awaking, the start of the world process,

dissolution of the world, dhvana, plavana and ysa, these are nothing
but the (Sakti of) Paramesvara Himself. The Siva is the prime cause.
trat: ttsTT:
THt
pT:
I
Buddhibhedstath bhvh sanjah karmnyanekasah
Esa Ramo vyapako ira Sivah paramakranam.

(87)

Discrimination in intellect, feelings, names, many actions all these are

Rama i.e. Paramesvara, and Siva is the first cause.

'tt

g aifi

^h r P

Kalmasaksnamanas smrtimtranirodhant
Dhyyate paramam dhyeyam gamgamapade sthitam.
Param Sivam tu Vrajati Bhairavkhyam japdapi

(88)

The meditation of the Absolute takes place by the mind which is free
from contamination. In result, he, the aspirant, attains the Parama Siva
called as Bhairava who rests in immovable movement. Through chanting
of the sacred syllables, one can get the same.
ctfWW SW: tat
I
Tatsvarpam japah prokto bhvbhvapadacyutah.

(89)

Actually chanting is the attainment of the S/va-form by delianating the

dialect o f bhva and abhva, gati and sthiti.

38

SRTANTRLOKAH

d^i d<l<Fl
Tadatrpi tadyena svtantryenopakalpitah

(90)

Hence, in this context, in comparison to the freedom of the individual

mind, something else is essential.

Drsanndiko bhedascitsvtantryavyapeksay.

(91)

And with his free will, the Absolute is having manifold forms.
^

W ld ^ ukdK?li<i'W<)n)
dFT *T
trait WWT: I
Evam svtantryaprnatvdatidurghatakryayam
Kena nma na rupena bhsate Parmesvarah.

(92)

In which form, the Paramesvara, who is accidental, and having his own
freewill, does not appear? He appears in every form.

vHi^dHidl infer
itra w n r i
Nirvaranambhti bhtyvrtanijtmakah
vrtnvrto bhti bahudh bhedasangamt.
#

(93)

lRddn ^

Iti saktitrayam nthe svtantryparanmakam

Icchddibhirabhikhybhirgurubhih prakatTkrtam.

(94)

He (the pure form of light) reflects without veil. By veiling Himself, He

reflects. He can be known by veiling and nonveiling. Hence He reflects
through many forms. The three powers (Para, Parapara and Apara) of
that God with Freewill are said by our teachers as desire, knowledge and
action.

39

SRlTANTRLOKAH

SMll*=k:

flPjqRWct

Hgrt<r<i)s4 *tlM: W?: f$R: I

Devo hyanvarthasstroktaih Sabdaih samupadisyate

Mahabhairavadevo'yam patiryah paramah Sivah.

(95)

The deity Bhairava, is Pali' and Parama Siva, is said by the sacred
words in the significant scriptures.
14

g f t<4rl

Visvam bibharti pranadhranayogena tena ca sriyate

Savimarsatay ravarpatasca samsrabhruhitakrcca.

(96)

(Here the term Bhairava" is being explained) He who maintains this

world with fulfilment and attainment, and through which who assimilates
all these, is Bhairava. He who manifests, maintains and withdraws2 with
his innate nature and who saves the fearful souls, is Bhairava.

tnshgci
nfotwtrl
i
SamsrabhTtijanitdravtparmarsato p i hrdi jtah
Prakatbhtam bhavabhayavimarsanam saktiptatoyena.

(97)

Seizing mentally (or rememberance) out of the fear of the world, and
then the feeling arises in the heart is Bhairava. He is Bhairava who,
through his grace, has shown the bhavamaya Vimarsa3 (or made the
mind detatched from the world).1

1. In the philosophy of Re-cognition Pad, Pasa and Pasu are the

Paramesvara, the dross and the individual soul respectively. 2. In the
term Bhairava, bha is bharana (the maintenance of the world), ra is
ravana (the withdrawal from the manifestation) and va is vamana (the
manifestation of the world). 3. That the world is an illusion (city in the
mirror).

40

S RT ANTR LOK A H

b M tlW flH IU H tR W H ^ j ^

m z: I

Nak^atraprerakaklatattvasamsosakrino ye
ca
Klagrsasamdhnarasikamanah su tesu ca prakatah.

(98)

He who reflects in the heart of yogin ,who meditates after destroying the
sense of death, is Bhairava.
qrcti ttH

Sankocipasujanabhiye ysm ravanam svakaranadevmm

Antarbahiscaturvidhakhecarydikaganasypi.
Tasya svmi samsravrttivighatanamahbhmah

(99)

He is known by the ravana of his three deities, and having four ganas as
khecarf, gocarl, dikcarl and bhcar, inwardly and outwardly, and He is
all powerful over the destroying world for those who are fearful.

Bhairava iti gurubhirimairanvarthaih samstutah sastre.

( 100)

By this secred words, our teacher called Him (the Siva) Bhairava in the
scriptures.1

1. Sub-species of Vmesvar Sakti, connected with the pramt, the

empirical self, Khecari is one that moves in kha or the vast expanse of
consciousness.
41

SRTANTRLOKAH

tS T < * W h

OT

Heyopdeyakathvirahe svnandaghanatayocchalanam
Krd sarvotkarsena vartanecch tath svatantratvam.
wuHpl
flM:
PlfMMIKHM

#W W

fccl4d:

(101)

Vyavaharanamabhinne p i svtmani bhedena sajalpah

Nikhilvabhsancca dyotanamasya stutiryatah sakalam.

(102 )
ddMulHk*WmidHjRl

ttmifsfr ^f>

Tatpravanamtmalbhtprabhrti samaste p i kartavye

Bodhtmakah samastakriymayo drkkriygunasca gatih.

(103)

The movement out of extreme bliss without pity and inspiring tale, is the
play. His characteristics are, the desire to live ahead and free behaviour,
though in Himself He is indivisive but immanent in divisions, to reflect
in this worldly phenomenon, with His innate nature, to do His duties
humbly and to pray, enlightening, doer of all activities, virtuous in
vision, knowledge and action, and since He is full of these qualities, He
is the Movement and is omnipresent. (101-103)
^fcT Pi<W:
jfa: fjdl
lti nirvacanaih Sivatanusstre gurubhih smrto devah
With these details, Guru Brhaspati
(Paramesvara) in Sivatanusstra.

has

explained

Ssanarodhanaplanapcanayogtsa sarvam upakurute

Tena patih sreyomaya eva Sivo nsivam kimapi tatra.

the

deity

(104)

He is pad because He saves the souls with His powers of scriptural

preaching, administration and nourishment. He is Siva for He is
preferable. Not even an atom of non-siva exists in Him.

42

SRTANTRLOKAH

Idrgrpam kiyadapi rudropendrdisu sphuredyena

Tenvacchedanude paramamahatpadavisesanamupttam.

(105)

Since His such form gleams in rudra upendra etc., so the adjective
Absolute state is used in order to eliminate the veil.

TO
I
Iti yajjeyasatattvam darsyate tacchivjnay
Maya svasamvitsattarkapatisstratrikakramt.

(106),

That knowable principle is being explained by me with the order of

Parama Siva and on the basis of samvit sattarka, pati sstra and trka1.
cR*f SRcTFT
'UlR'W:
^<1 R^^l
ft ailRdi: I
Tasya saktasya evaitstistro bhnti pardikh
Sr$tau sthitau laye turye tenait dvdasodith.

(107)

His three powers [para1 etc.) flow with the assimilation of other powers,
These are twelve in numbers for they flow in the states, of creation,
maintenence, withdrawal and bliss.
dwi^iw^ilb^ M<h: Rr \i k1
tarctarcrci:
MRPifedi: I
Tvnprnasvabhvo 'sau paramah Siva ucyate
Tentropsakh sksttatraiva parinisthith.

(108)

That Parama Siva is of integral innate nature due to these twelve powers.
That is why the aspirants of twelvefold Sakti-Cakra (wheel of Power)
dwell and attain that very state.
1. Supreme consciousness right logic, scripture of Parama iva and the
trinity of the philosophy of re-cognition, 2. The highest, the Absolute.
43

' SRTANTRLOKAH

nramPr ^
9R^g q fM ^ q I

Tsmapi ca bhedamsanyndhikydiyojanam
Tatsvtantryabaldeva sstresu paribhsitam.

(109)

If there says the programming of minimum-maximum exists as the part

of division of the powers, that only due to the free-will of the Siva.

Ekvro yntalo tha trisaktiscaturtmakah

Pacamrtih sadtmyam saptako stakabhsitah.

(HO)

si^ it^ rrrto I toRsRr i

Navtm dasadikchaktirekdasakaltmakah
Dvdasramahcakranyko Bhairavastivati.

(111)

This is o f thirteen in numbers as Ekavra, yntala, TriSakti, of four

powers, Pacamrti, Sadtm, Saptaka, Astakavibhsita, Navtm, of
tenfold DikSakti, of eleven arts (phases), hero of twelvefold Mahcakra
and Bhairava.
H&IH)
I
Evam yvatasahasrre nihsakhyre 'pi v prabhuh
Visvacakre mahesno visvasaktirvijrmbhate.

(112)

Hence according to Trsirobhairava, the same Mahesa, the lord with

world power is emerging in the cycle of world who is infinite or
countless (in numbers).

^ t
Pnsto: i
Temapi ca cakrnm svavargnugamtman
Aikyena cakrago bhedastatra atra nirpitah.

(113)

The division, regarding to cycles, is explained in the scriptures where the

cycles are followed by its squares.
44

SRlTANTRLOKAH

1 dd&d<dl dTCFHdT

I
Catus$addvirdvigananyogttraisirase mate
satcakresvarat nthasyokt citranijkrteh.

(114)

The number four and six, if multiply by twos, we can get the amazing
self-form of the lord who is Satcakresvara1 as told in Trsirobhairava.

tl^fl!l^fc|WR4l/N^<t^M'ird I
Nmni cakradevlnm taira krtyavibhedatah
Saumyaraudrkrtidhynayogmyanvarthakalpant.

(115)

On the basis of their action-differences, the deities of cakra are named

and can be contemplated by different forms as gentle or angry.
rt'tiW
sin d aHmr
# 4 dl-MpHd tR'jWd'fcyilW I
Ekasya samvinnthasya hyntarpratibh tanuh
Saumyam vnyanmitam samvidrmicakramupsyate.

(116)

The same Samvid Lords internal Samvit Pratibh2 is worshiped as

Ormicakra, either in the form of gentility or in angry.

1. The Lord of six-cycles (as mldhra, svdhisthna, manipura,

anhata, visuddhi, and jh lead towards, Sahasrra). Kultmik
Kundalin sleeps at Mldhra. When She awakes, reaches to Sahasrra
by passing through these six cakras or cycles. At Sahasrra, in the Akula
Cakra, She meets with Siva and absorbs in Him, the Cakresvara. In the
Vijhna Bhairava, She asks to Bhairava in her seventh question whether
He has the form of Cakrrrh or Anacka 2. Samvit is Supreme
Consciousness in which there is complete fusion of Praksa and
Vimarsa. From the macrocosmic point of view Samvit-devats are
Khecar, Gocarl, Dikcari and Bhcar. From the microcosmic point of
view, the internal and external senses are said to be samvit-devat, and
Pratibh is Par Sakti.

45

SRTANTRLOKAH

sn ^ ^ W R iP Tn ^

a tN N M lfi <H3I: I

Asya sytpustirityes samviddev tathoditt

Dhyntsanjalpasammisrd vyprccpi bhyatah.
tr f
g fe :

(117)

cTw rn p q ^ R r

iTT# *W t SRFRcT: R ffig I

Sphufbhta sat bhti tasya tdrkphalaprad

Pustih suskasya sarasbhvo jalamatah sitam.
tg'Fl cT sqR 3TO SRPt
^ ^ WHMdl <JUI

Anugamya tato dhynam tatpradhnam pratanyate

Ye ca svabhvato varn rasanihyandino yath.
f # 5 rq rW C T tff f

(118)

^ d i)P

(119)

cTT^ I

Dantyausthyadantyapryste kaiscidvarnaih krth saha

Tam bjabhvamgatya samvidam sphutayanti tm.
gK T^W W JiRlftrr
W fts fg te v W 14) dl4<1

(120)

Pustim kuru rasenainampyyayatammiti

Sajalpo 'pi vikalptm kim tmeva na prayet.
'3K*nkPrc

(121)

ito re i # 5 f g w ^ iP i^ H i g p f w r i

Amrteyamidam ksramidam sarpirbalvaham

Tensya bjam pumymityenm prayetkriym.

(122)

The name of the samvid deity of Siva is Pusti. She is white and clean as a
dry pond becomes fresh with rainy water. She bestows the aspirant with
good fruits as bliss who contemplates on her either by meditation or by
external process. Hence one contemplates on Pusfi. The letters (or
Syllables) which are natural to utter, clarify that Pusfi-form of Samvid by
acquiring the seed-form. Does this powerfull curd, powerful! clarified
butter, He strengthens the mercury of the body by this element, the power
PustL Hence we must fulfill this process. (117-122)

46

SRTANTRLOKAH

dwiudt)
*tgqw?)
^c|T<Hc|jH^jf tftftftiftftsft: i
Tasmdvisvesvaro bodhabhairavah samupsyate
Avacchednavacchidbhym bhogamoksrthibhirjanaih.

(123)

So the worship of Visvesvara Samvid Bhairava accomplishes by the

desires of enjoyment and salvation by the means of determination and
non-determination.
*t>uwR<wm<wi fWdt jjMifeii)
Ye 'pyanyadevatbhakt ityato gururdisat
(124- )
Those who worship otheir deities, also worship this Samvit, as is
preached by the teacher.( 124-)
4
ft fftiMMddl
I
^sPt
fift'dni 4ftr*fcr
Ye bodhdvaytiriktam hi kificidyjyatay viduh.
Te p i vedyam vivificara bodhbhedena manvate

(124)

Those who know a deity as the seat of worship unlike from the
enlightenment (the self-form), they too know the deity as inseparable
with samvid. (124-125)
Tenvicchinnatmarsarphantprathtmanah.

( 125)

WWW ^ 14ft: geeWtW ?

%STT ft 4ddiftl: wjdl: flgfftdl I
Svayamprathasya na vidhih srstytmsya ca prvagah
Vedy hi devatsrstih sakterhetoh samutthit.

(126)

dftltbRwi wiwifttii
Ahamrp tu samvittirnity svaprathantmik
Therefore this self-form-deity, who is self-proved and the form of
inseparable-invariable Samvid, does not offer any fulltime method of
worship, to create. Actually the creation manifested by the deity is itself
knowledgeable for the power. The self-form Samvit is eternal Light.
(-125-127-)

47

SRTANTRLOKAH

g imt W r i t e r i
Vidhimiyogastryams ca bhvan codantmik.

(127)

This worship Vidhi niyoga is called Bhvan', consists of three forms

viz. Sdhya, Sdhana and Kartavya. (-127)
S'fiieJI
*T

ft ^ l:
g

Tadekasiddh indrdy vidhiprv hi devath

Ahambodhastu na tath te tu samvedyarpatm.
W T O fettsP 4)%:
T

an3*iKiMtfPci

(128)

0 I

Unmagnmeva pasyantastam vidanto 'pi noviduh

Na vidurmm tu tattventascalanti
te.

(129)

The deities of Vidhi Promana like Indra can only be proved by the
scriptures, the enlightenment of aham is not so. He knows the self as
seems to be unknown and He looks at the Samvedyarpat'.
g oqqR"i<3MaiMRuta
qpxfhqiR tfr

Calanam tu vyavacchinnarpatpattireva y
Devndevayajo ynttydi tena nyarpyata.

(130)

It is in the tradition to attain the inseparable form of that Samvit. Thats

why it is said that, they who worship a deity become deity.
PlHM
4 g Cpf
Rqttg
(SHqRw-l
3tPf qiinT HFJ I
Nimajjya vedyatm ye tu tatra samvinmaym sthitim
Viduste hynavacchinnam tadbhakt api ynti mm

(131)

Those, who know the state of Samvid in the self-form deity, merge the
individual deity and hence they attain Me inseparably.1
1. The form of an intuitive apprehension of oneself without the aid of
internal and external sense.

48

SRTANTRLOKAH

'q^gg^KTRn qi^w ^rlR c: i

Sarvatrtra hyahamsabdo bodhamtraikavcakah
Sa bhoktrprabhusabdbhym yjyayasttatayoditah.

(132)

This word Me (aham in this G ita) is eternally-known. That

enlightenment between aspirant and the Lord is said as between yqjya
and yast.
4MHI-I
JTF*n t^Rr
t4PR:

f H lfe I

Yjmnl samvideva yjy nnyeti coditam

Na tvkrtih kuto p yany devat na hi socit.

(133)

The Samvid, which performs yaja, is yajanlya, not any other principle,
it is said so. No other form exists (in) anywhere nor that Samvid is of the
form of any deity.
ffiiw 'kd: ^ 5 ^ h-=iiR
3T
R*<dl 'itsM; T: i
Vidhisca noktah ko 'pyatra mantrdi vrttidhma v
S o yamtmnamvrtya sthito jadapadam gatah.

(134)

vrtnvrttm tu devdisthvarntagah
Jadjadasypyetasya dvairpyasysti citrat.

(135)

It says that neither vidhi vkya nor any mantra1 is introduced in this
respect. When this Samvid covers itself by itself, it is inert and this
expands itself from deity to any living being-covered and uncovered.
Due to the divisions of Tara, Mandra, Jhna, Santana2 etc., this is of
infinite-forms, which is primarily inert and conscious. (134-135)1

1. Veda Vkya consists of Brhmina Vkya and Brhmina Vkya consists

of Vidhi Vkya, Mantra is sacred syllable, Suddha Vidy 2. Tra,
Mandra, Jhna are different, so present different forms, similarly
Santna is from bondages.

49

SRTANTRLOKAH

cIFT Wd-d^ldl f f

*FT fftRrq

iFJT flcT 3id *T:

fMrat f Ri<j4w^ i ^ " ( tir i

Tasya svatantrabhavo hi him kim yanna vicintayet
Trisirahsstre sambuddha iti vettiyah
Jheyabhvo hi ciddharmastacchycchdayenna tm.

(136)

It says in the Trisira Bhairava that the Freewill of the Samvid knows
everything, nothing exists which He does not know, as one must know.
The thing to be known is to know, and it is the religion of Absolute
Consciousness. Therefore the Shadow of the body does not overshadow
the consciousness.
dHMW <HW
OHRWffMKl tfej 3IT fqtr I
Tenjadasya Bhgasya pudgalnvdisamjmnah
Anvaranabhgmse vaicitryam bahudha sthitam.

(137)

Due to this uncovering, the terms matter, atom etc. which are the parts of
the consciousness, appear amazingly and infinitely in the section of Pure
form of Samvid.
Tll *T jfsfer qitddl
d^MI'JclPltidKdwilr

w l t

Samvidrpe na bhedo sti vastavo yadyapi dhruve

Tathpyvrtinirhrsatratamytsa laksyate.

(138)

Though the ever-fixed, unchangeable form of Samvid does not have any
diffrenciation, yet it appears so due to the coverings and bondages.
d f w H

?lRd<JldR>f

W l TCT
d^PMcl I
Tadvistarena vaksymah saktiptavinirnaye
Sampya paratm sthaulyaprasage carcayisyate.

(139)

After completeing the discussion of Samvid (the Para Tatva), we will

discuss this in detail in the chapter of Saktiptanirnaya, the decision of
the grace.

50

SRTANTRLOKAH

3Rcf:

nfl sraqt flg:

^(fiiriRrawr^ 1
Atah kamcitpramtram prati prathayate vibhuh
Prnameva nijam rpam kamcidamsmsikkramt.

(140)

So the Paramesvara manifests His complete Light for the self, manifests
Himself partially too for some others.
II qg
arj-ti tfiqr hr tRRRf wg 1
Visvabhvaikabhvtmasvarpaprathanam hi yat
Annm tatparam jnam tadanyadaparam bahu.

(141)

That which is pure consciousness of the self-form (the nature), with the
supreme bhvan', is the Supreme Knowledge of the anu . All other.
knowledges, except this, are incomplete (limited) and of several kinds.
trsr flreng'n^r agqraifcnfr ^
tw f fenPnW ift?
i
Tacca sksdupyena tadupydinpi ca
Prathamnam vicitrbhirbhamgbhiriha bhidyate.

(142)

That knowledge expands and differentiates itself in various forms (and

gestures) by the means of Smbhava, Sktct3 etc. or by direct means.1

1. The practice of Suddha vikalpa is Sktopya consists of mantra-sakti,

sat-tarka and Suddha Vidy. According to Abinava Gupta in Tantrasra,
Sat-tarka is the reflection that re-inforces continuity of ideas similar to
the Suddha'vikalpa, leads to Bhvan, the creative contemplation and
svarpa prathana is supreme Bhvan. 2. the Purusa. 3. the upyas (or
yogas) axe divided under four broad heads viz. anpaya, smbhavopy,
sktopya and navopya. Smbhavopya leads to sktopya and
sktopya leads to navopya.
51

SRTTANTRLOKAH

rijcjt|H|o!JdlH|

JRcf^ I

Tatrpi svaparadvradvritvt sarvasom sasah

Vyavadhnvyavadhin bhynbhedah pravarlate.

(143)

That difference depends on sva-para, dvra-dvri,

sarvmsatahprndmsatah and vyavadhna-vyavadhnbhva, creats
many differences.
sTHFt gpgqiqt q) T cRsIPtga^
sTRfa g citgw qf
ndg i
Janasya cbhyupyo yo na tadajanamucyate
Janameva tu tatsksmam par am tvicchtmakam matam

(144)

That can not be said ignorance which is the means (yoga) of jdna. (The
Samvid-form is the means of jdna too). That form is believed as the
desirable mean.

Upayopeyabhdvastu janasya sthaulyavisramah

eaiva ca kriydsaktirbandhamoksaikakdranam.

(145)

It is simply an enjoyable illusion that the same knowledge appears

differently in infinite forms through the means. This is the Power of
action which is the sole cause of bondage and liberation.

naidRUitei qqStffcr i
Tatrdye svapardmarse nirvikalpaikadhdmani
Yatsphuretprakatam sksttadicchkhyam prakrttitam.

(146)

This is known as icchopaya' which gleams vividly in this situation of

non-discursive self-revelation.1

1. Icchopaya is saksat itpaya is sdmbhava upaya.

52

SRTANTRLOKAH

*tlfcT
RtWffiT I
Yath visphuritadrsmamtsandhim vinpyalam
Bhti bhvah sphutastadvatkesmapi Sivtmat.

( 147)

^rrpr N'^ c in%iPT g ai i

Bhyo bhyo vikalpmsaniscayakramacarcant
Yatparmarsamabhyeti jnnopyam tu tadviduh.

(148)

There are some people who feel apparently the Sivtma state as the
clairvoyants can know the matter clearly without any means. This should
be known as jnnopya, which an aspirant attains through the
remembrance of vikalpmsa1 repeatedly.

mW

d<tlMld ^ 1 TO FW : I

Yattu tatkalpanklrptabahirbhtrthasdhanam
Kriyopyam tadmntam bhedo ntrpavargagah.

(149)

This is known as kriyopya which is the means of the external meaning

of that imaginative differences. Here, exists no differences as apavarga.

HKII
R slldAd it drcWT
ts%#nrai niktfhfri
i
Yato nny kriy nma jnnameva hi tattath
Rrheryogntatm prptamiti Srlgamassane.

(150)

Kriy is not the other thing. This is knowledge for this has attained the
Supreme of yoga through tradition, as is said in the Srigamasstra.1

1. Suddha vikalpa

53

SRlTANTRLOKAH

M HIM: I^T 'IMI anquai % m *rfcT:

^ srrrrirA
i
I
Yogo nnyah kry nny tattvrrh hi y matih
Svacittavsansntau s kriyetyabhidhlyate.

(51)

Yoga is not a different thing. Kriy too is not different. The intellect,
settled in the principle, after extinction of the impurities of the mind, is
called kriy.
r HiftiPiPW qt
tjftrtwiftai i
Svacitte vsanh karmamalamyprastayah
Tsm santinimittam y matih samvitsvabhvik.
i

(52)

)^i I R ^ ftt: wioiwqwi ftw i'l' iil I

S dehrambhibhyasthatattvavrtdhisyim
Kriy saiva cayogah syttattvnm cillaylkrtau.

(53)

The intellect of sa/nv/i-nature, which extinguishes the impurities of mind

produced by karma-mala and my, is kriy, sets forth the primal and
external principle-groups of the body, That is called yoga when these
principles dissolve in the mind. (152-153)

Loke p i kila gacchmtyevamantah sphuraivay

S deham desamaksmscpyvisanti gatikriy.

(154)

That movement, passes through the entire body and senses, which is
called kriy, gleams in the inner soul as 1 go, and in the world too.
ctFiii&nift irr nm hh4t ft at w :
Rqktpt gw tagsiwg i
Tasmtkriypi y nma j h name va hi s tatah
Jhnameva vimoksya yuktam caitadudhatam.
sirR

(155)

Hence that which is kriy, is knowledge too. So it is rightly said that the
knowledge is the correct means of salvation.

54

SRlTANTRLOKAH

f ^TFT %PT: WWW*H f W-

w w mnn:
5 *IP 5^:1
Mokso hi nma naivnyah svarpaprathanam hi sah
Svarpam ctmanah samvinnnyattatra tu y ah punah

(156)

&<flR<W: Sfl'fcPtWl: R lR l+ l f

'H1^Mdl4lJl l ^ u|!MlPl*Muir I
Kriydikh saktayasth samvidrpdhik nahi
Asamvidrpatyogddharm inascnirpant.

(157)

The salvation is not the other thing but the expansion of the the Self-form
(i.e. nature of the Self or essence of the Self). And the Self-form is
tmasamvit. The power of kriy etc. in that are not &wnv/7-forms for
these are alongwith Asamvid-form and not with the religion. (156-157)
'rrwtii f ^
srcdfti pfw'Tmrsm:
1
Paramesvarasstre hi na cd kndadrstivat
Saktmm dharmarupnmsrayah ko p i kathyate.

( 158)

Th powers of dharmarpa do not have any base, explained in the

Paramesvara Sastra, as the same is described in Vaisesika philosophy.

Tatasca drkkiyecchdy bhinnscecchaktayastath

Ekah Siva itiyam vgvastusnyaiva ayate

( 159)

Here, if the relation of Dharma-dharmI between sakti and saktimna

were established as is stated in Vaiesika philosophy, the power of
desire-knowledge-action would be different. Then the statement the
Siva is One would be meaningless.

55

SRTANTRLOKAH

dtHIrtiRwd^drHId^ dSRQRig
R R ^ hh

m4<iw R

Tasmtsamvittvamevaitatsvtantryam tattadapyalam
Vivicyamnam bahvu paryavasyapi saktiu.

(160)

Hence this Sa/Kvz-State is the Absolute Freedom. After the analysis,- this
culminates in infinite powers.

did**) d)Kullid)l4 d"5ll*df4 "T

yatasctmaprath moksastannehsankyamldrsam
Nvasyam krantkryam tajjnnyapi na mucyate.

(161)

Since the knowledge of the Self is salvation, this should not be doubted
here with the statement that a cause (certainly) does cause an action leads
to non-salvation (i.e. a wise man attains salvation).
*idt aHd ntw i *n
T W $5% ddt l4 SRFT
Plftdd*) I
Yato jnnena moksasyay hetuphalatodit
Na s mukhy, tato nyam prasaga iti niscitam.

(162)

What is discussed as cause and action, in knowledge-leads-salvation, is

not so important. Hence it is certainly irrelevant.
f^n rjWHiwPi
^ d^R) Oditdi idddi ^ a i
i
Evam jnasvabhavaiva kriy sthlatvamtmani
Y ato vahati tensym citrat drsyatm kila.

(163)

Hence the action is the nature of knowledge, and since it contains the
gross forms so we watch and find this amazing divergence.

56

SRlTANTRLOKAH

w tw trc r I

Kriyopye bhyupynm grhyabhyavibhedinm

Bhedopabhedavaividhynnih samkhyatvamavntart.

(164)

There exists numerousity in the receptive and external means of

divergence in kriyopya' due to different variety and avntarabheda1.

Anena caitatpradhvastam yatkecana sasakire

Upyabhednmoke p i bhedah syditi srayah.

(165)

Hence the scholars, who believe in divergence and doubt that the
salvation too will be of difference due to the difference of means, should
be sure that their doubts are eradicated.

^ f*FTT smmftrRg i
Malatacchaktividhvamsatirobhcyutimadhyatah
Hetubhede 'pi no bhinn ghatadhvamsdivrttivat.

(166)

Inspite of the difference of cause between ignorance and its power, the
salvation is untouched by the difference, being not-different, as the
breaking of pots is breaking, the same action takes place inspite of
different cause of breaking in two pots.
d2dfr=lf*M f
%4dlHpf

<u*)i=ii
i
Tadetattrividhatvam hi Sstre Srprvanmani
desi paramesitr samvesavinirnaye.

(167)

The Lord (Paramesvara) has said in the Sriprvasastra about the trinity
(of upyas) in context of samavesa nirnaya*3.
1. nava upaya is also known as kriyopya. 2. (Already discussed)
3. The principle of absorption in the Divine Consciousness.

57

RlTANTRLOKAH

3n
H*i<ilMii<j<IRa: i
Akmciccintakasyaiva gurun pratibodhatah
Utpadyate ya vesah Smbhavo 'svudritafj.

( 168)

4 w ntarasB *m ; lsuiRrta i
Uccrarahitam vastu cetasaiva vicintayan
Yarn samvesampnoti Sktah so 'trbhidhyate.

(169)

qt
W P R 3 3 |t i
Uccrakaranadhynavarnasthnaprakalpanaih
yo bhavetsa samvesah samyagnava ucyate.

(170)

vhi^ i:

This is called Smbhavopya when the inspiration arises through the

spiritual teacher in the heart of a man who thinks nothing. (168)
This is called Sktopya when an aspirant attains the absorption in
Divine Consciousness only through the contemplation over a thing with
the unuttered-mind ( 169)
This is called navopya when an aspirant attains that absorption
through utterance, senses, contemplation, syllable and the imaginations
of place (or mandola'). (170)

Akicicintakasyeti vikalpmpayogita
Tay ca jhatiti jneyasampattirnirpyate.

(171)

He, whose urge for the knowable is completed and stoped, becomes
Prna, the omnipotent. This happens when he finds the uselessness of
thought-constructs through this term Akiciccintakasya .

58

SRTANTRLOKAH

w w

35nPprthrcn
srctresRsmfHT i
S katham bhavatltyha guruntigaryas
Jheyabhimukhabodhena drkprarrhatvaslin.

(172)

How this (the urge for the knowable) comes to end? So it says that this
happens with no time with the inspiration of the Guru, the spiritual
teacher, the aspirant attains the enlightenment before himself directly.
dftf atlW dT
'rtlSMIWiMW
I
Tryrthe tasi vykhy v vaiyadhikaranyatah
vesascsvatantrasya svatadrpanimajjant.

(173)

ff S lP W c M ^ I

Paratadrpt Sambhordycchaktyavibhginah
Tenyamatra vkyrtho vijneyam pronmisatsvayam.
fdlft Pr t 51^

(174)

HldKH*l{l$4g R fjpf STCSfag I

Vinpi niscayena drk matrdarpanabimbitam

Mtramadharkurvat svm vibhtim pradarsayat.

(175)

The technical term Uasil is used (i.e. trtya) in Pratibodha, that should
be explained as Vaiyadhikarana. vesa (The absorption or entry) is
actually when bounded soul absorbs-into the unbounded Absolute due to
the free will of that Absolute. So here it is said, what reflects as it is in
His own mirror, is consciousness (i.e. the intellect) substentialize the
individual soul with purifying the splendour of that.
(173-175)
tfKcWd:
d f^t d PPM 5(5 dig d
ste hrdayanairmalytisaye tratamyatah
Jeyam dvidh ca cinmtram jadam cdyam ca kalpitam. (176)
Saffig
fldi dfwtwft^r:
it
|
Itarattu tath satyam tadvibhgo yamdrsah
Jadena yah samvesah sapraticchandakkrtih
(177)

59

SRlTANTRLOKAH

tffid'qfawrffft i
Caitanyena samvesastdtmyam nparam kila
Tenavikalp samvittirbhvandyanapeksim.

(178)

l<MKkNHI ^IM S5J m*qq:

(RtraRig^: MSMI^iRhISs
I
Sivatdtmyampann Samveso tra Smbhavah
Tatprasdtpunah pascdbhvino tra viniscayh.
^ dKi^MNH! g ctargqpraT
Santu tdtmyampann na tu tesmupyat
Vikalppeksay mnamavikalpamiti bruvan.

(179)

(180)

There are two kinds of knowable - the conscious and the inert. The first,
the conscious knowable, is imaginative and the inert knowable is true in
its state. The absorption with the inert is like a form of an idol but that is
different which is absorbed in the Absolute. Hence the Sambhava
samvesa takes place when the contracted samvit (the individual), who
does not expect bhvan and who does not have thought construct,
absorbs in the Siva. By the grace of that nirvikalpa parmarsa (the nondiscursive Absolute), the thought-constructs (as pure thought-construct
that this world is the expression of my own power etc.) absorb in the
Absolute, (after the attainment of Sambhava Samvesa) and never re
create.
(176-180)
qd frai fit
(rldlhfi
^ n*n i
Pratyukta eva siddham hi vikalpennugamyate
Grhitamiti suspast niscayasya yatah prath.

(181)

So this statement must be rejected that the non-discursive expects for the
discursive, for the discursive represents the knowen only. T have known
this certainty arises clearly.

60

s r Tt a n t r l o k a h

^n4trqf^Nq^iRg uRw<ul
atfotttMUHtifd'l *IT

<TCfT: I

Grhnmltyavikalpaikyabalttu pratipadyate
Avikalptmasamvittau y sphurattaiva vastunah.

(182)

I am knowing, this certainty arises out of non-discursive substratum,

the unity of knowledge. This is siddhi which gleams out of nondiscursive self-knowledge.
fl!

t e l t j iTRrffltoftfar
d't: ?ts*f
I
S siddhirna vikalpttu vastvapeks avivarjitt
Kevalam samvidah s o y am nairmalyetaravisramah.

(183)

That is siddhi, not the thought-construct imagines what is without

expectation. This is the other delusion of the incontaminated samvit.

tfl5ll>l

yadvikalpnapeksatvaspeksatve nijtmani
Nisthe p i manijanl vidyutklapradarsitn.

(184)

This is simply a delusion that the soul experiences relativity and the
absoluteness of the thought-construct. But he who has the knowledge of a
gem, can know the other things.
d iw iP ^ il^ l w r i
Tmstnvisesmscinute ratnnm bhyasmapi
Nairmalyam samvidascedam prvbhysavasdatho.

(185)

The knower of a gem can know the subtle qualities of jewels even in the
lightning of midnight. This is the purity of Samvid which appears out of
previous lives.

61

SRlTANTRLOKAH

PpFSH^Id $d)d~tdPMcl
<Hl!i*Jdl dTW m i l W i #fdT I

Aniyantrevarecchata ityetaccarcayisyate
Pacadvidhata csya samaveasya varnit.

(186)

Behind this happening (the appearance of the Samvid), the cause is the desire
(the svtantrya itself) of the Lord. This will be discussed further. There exist
fifty differences in this samvesa (the absorption) on the basis of the principles
and its existing different gleams.

WfrtW} qpJfemRxwrai ^ I
Tattvasattrimsakaitatsthasphutbhdbhisandhitah
Etattatvntare yatpumvidysaktytmakam trayant.

(187)

In these principles, the three principles, the Puru$a, the suddha vidy and
the sakti, are Ambodhi, Ksth and palana in diffemess. (187, 188)

Ambodhiksthajvalanasankhyairbhedairyatah kramt
Pumvidysaktisajam yattatsarvavypakam yatah.
(188)
Since there are the principles, i.e. Purusa, Vidy and Sakti, and these are
eternal and omnipresent so these are well calculated.
*fcr

#Td
Pwl5pt dg I
Avypakebhyastenedam bhedena ganitam kila
Asuddhisuddhyamnatvasuddhitastu mitho 'pi tat.

(189)

So, these are calculated in differences in comparison to the non-eternal

principles. These three are Asuddhi, Sudhyamnatva and Suddhi.

62

SRTANTRLOKAH

d n'W ld i^d flM KsN M d

Il I

Bhtnyadhyak$asiddhni kryahetvanumeyatah
tattvavargtprthagbhtasamkhynyata eva hi.

(190)

The five basic elements are known and proved. Hence it is described as
different from the principle-groups by the law of causation.

II
9 H ^ I TtrfMcP) I
Sarvaprattisadbhvagocaram bhtameva hi
Viduscatustaye ctra svakse tadsthitim.

(191)

Since these five elements are affectionately considered by the all, the
scholars accept the state of four principles including the space.

Rudrasaktisamvesah pahcadh nanu carcyate

Ko 'vakso bhavettatra bhautvesdivarnane.

(192)

Prasangdetaditicetsamdhih sambhavannayam
Nsmkam mnasvar loko bhinnaruciryatah.

(193)

There are said to be five kinds of Rudra Saktis Samavesa. Is it the

occasion to describe the fearfull absorption etc.? Can we say, the five
principles are described here for the context? Though it consists of
solution, yet this cannot satisfy our minds because the social interests
are different. (192-193)

63

SRTANTRLOKAH

3 ^

wtoif^lRcir
h trcr
i
Ucyate dvaitasastresu paramesdvibhedit
Bhtdnm yath stra na tath dvayavarjte.

(194)

The descriptions of these five principles etc. and its differences with
Paramasvara in the Dvaitasstras1 are not the same as described in
this dvaitarahita sastra (the monistic scripture).
qRRjslWi:
f^T
qarat
sssifortTfar i
Yvnattrimsakah so 'yam yadanyadapi kimona
Etvat mahdev rudrasaktiranargal.

(195)

These groups of thirty six principles and the bhuvana etc. are free and
these are Mahdevi Rudrasakti herself.
cftT ^ 1

MWWIIHm : I
Tata eva dvitiye sminnadhikare nyarpyata
Dhardervisvarpatvam pmadasydibhedatah.

(196)

Though these all are the light (on manifestation) of the Rudrasakti, in
the Srprvasstra, (second chapter), the universal form of the earth
etc. are described with the fifteen differences (or divergence).

Tasmdyath purasthe rthe gundyamsmsikmukht

Niramsabhvasambodhastathaivtrpi budhyatm.

(197)

Therefore, here it is clear that we know the complete pot only by

seeing the pot partly with its qualities.

1. The scriptures o f dualistic philosophy.

64

SRITANTRLOKAH

ara
3 t% f

W flH d lf ft: I

Ata evvikalpatvadhrauvyaprbhavavaibhavaih
Anyairv saktirpatvddharmaih svasamavyibhih.
<T

(198)

'Rtorg

faw<NW>Kl ^d)I<*k1l<J I

Sarvaso p yatha vmsena tarn vibhum Paramesvaram

Upsate vikalpaughasamskrdye Srutotthitt.

(199)

tf drclrWW<kl:<<<rc1*4ie<tKl
iPH
i
Te tattatsvavikalpntah sphruttaddharmaptavt
Dharminam prnadharmaughamabhedendhiserate.

(200)

They, who worship partly or completely the all-pervasive God by the

religion of thought-construct groups conditioning, non-discursive,
godliness, essence of power not different to the integrity, find the
religionity of the integrated religions of self-conscience gleam. (1982).

Rn4Ii>0Ri

dt
i
Ochivnata eva Snvidydhipatirdart
Tvatsvarpamavikalpamaksaj
Kalpane na viaykaroti cet
A ntarullikhitacitrasamvido
No bhaveyuranubhtayah sphuth.

(201)

Thats why Sri Vidyapati said it affectionately, if the non-discursive

concept, formed out of senses, does not make your non-discursive Self
form (svarpdf, the subject of imagination, the feelings of inner
knowledge will not gleam.1
1. Essential nature of the Self

65

Sr It a n t r l o k a h

3W fcgtfoW HPW l^M f ^ r ^ : I

Taduktam Srmatangdau svasaktikirantmakam

Athapatyuradhisthnamitydyuktam viseanaih.
ciFff RR
tost # r to ^ rt
t
Tasym divi sudpttm nikampo 'calamrtimn
Ksfh saiva para sksm sarvadikkmrttmik.
HTOnTOTT
angftroi
i
Pradhvastvaran snt vastumtrtillas
dyantoparat sdhv mrtitvenopacaryate.

(202)

(203)

(204)

The same thing is said in the Matanga Sastra that the rays in the form of
self-power, are the substratum of the Lord. This is an objective. In that
lightship power, the Absolute Light, stainless and immoveable idol Siva
is present. She herself is the supreme state of the power. She is to be
worshiped as subtle, pervaded in all directions, external immortality,
veilless, gleaming and unending, tranquilled form of sdhv.

itg St

rt-WcIlffcjfc: I

Tathopacrasytraitannim ittam saprayojanam

Tanmukh sphutat dharminysu tanmayatsthitih

Frf:
Ta eva dharmh saktykhystaistairucitarpakah
kraih paryupsyante tanmaybhvasiddhaye.

(205)

(206)

The power is the means which gleams in order to attain the absorption in
Siva. To attain the siddhi of Szva-state, sakti is to be worshiped in various
forms.

66

SRTANTRLOKAH

a?

3T Frarew m

a n fe te m R T ^ R I^ ^ iP d 'b rfd : I

Tatra kcitpunah saktiranant va mitsca va

ksipeddhavatsattvanyyd drntikatvatah.

(207)

In that, a power spreads like veil over the finite and infinite things.
tto

rarcr Frcr?rar

Tena prnasvabhccvatvam praksatvam cidtmat

Bhairavatvam visvasaktrksipedvypakatvatah.

(208)

Sadsivdayastrdhvavyptyabhvdadhojusah
Sakth samksipeyustadupsntikadratah.

(209)

Siva encircles the complete nature, self-effulgence, samvid, Bhairavastate and total power for He is eternal, whereas Sadsiva encircles, in the
lower scale, the power present nearby or far from the worship for He is
not omnipresent.
^ dMdKsffl
Ittham-bhve ca sktkhyo vaikalpikapathakramah
Iha tkto yatastasmt pratiyogyavikalpakam.

(210)

In this type of bhvn, the krama1 of an alternative way viz. Sakta, is

present, but here what is described is not the alternative.

1. Realization of Self by means of Kriyyoga.

67

SRTANTRLOKAH

3tf#*qTOSSt #
TO
TCTTOfrcftft # # f M ^ I
Avikalpapathrrho yenayenapath viset
Dharsadsivntena tena tena smbhavet.

(211)

The person, who dwells in the path of non-discursive state, when absorbs
in any state from the earth to SYva-state, attains the Sivatva in every state.
ft# ^
Nirmale hrdaye prgryasphuradbhmyamsabhsim
Prakse tanmukhenaiva samvitparasivtmat.

(212)

The Light appears in the pure (dross-less) heart as an integrated form and
with the touch of gleaming state, itself causes the Smbhava Samvesa.

irwwi tm r# fT O ^ft^pfa
Evam parecchsaktyamsasadupyamimam viduh
Smbhavkhyam samvesam sumatyantenivsinah.

(213)

Hence Somadeva, the discple of Sumatintha, accepts this means of

willpower as the Smbhava Samvesa.

ttftwTO qm qfosiR
i
Skto tha bhanyate cetodhmanohamkrtih sphutam
Savikalpatay mymayamicchdi vastutah.

(214)

Now the Sktopya is being described. This is a collective form of

mindstuff (citta), intellect (buddhi), mind (mana) and ego (ahamkra).
This is full of My for this posseses the thought-constructs, but actually
this is desire etc. (i.e. knowledge and action).

68

Sr Tt a n t r l o k a h

atfatt^T

*T:

srtl'KH: tfT ti*ilm 4lsR

P tR 'W W

Abhimnena sankalpdhyavasyakramena yah

Sktah sa myopayo 'pi tadante nirvikalpakah

(215)

The Skta Samvesa, which takes place due to its own vow and will,
transforms into non-destructive-state through it is Myopya.
qifwn *&n at
arnf Rigi?mtiSRW) f+wti i
Pasorvai yvikalp bhrdas s smbhavparam
Aprn matrdaurtmyttadapye viksvar.

(216)

When the incomplete state of thought-contruct of Pasu-Pramt takes

place out of the ego of being Pramt, that becomes the state of
vikasvara Parama Shmbhav (due to the destruction of that).

qF ^ <IT SFri
y4-lRld: I
Evam vaikalpikl bhmih skte kartrtvavedane
Yasym sphute param tvasym samkocah prvariititah.

(217)

Tath safikocasambhravilyanaparasya tu
S yathetntarbhsakrim Saktirujjval.

(218)

In that thought-construct state, the Skta knowledge and action gleam

together, but in accordance with the previous system, there remains
contraction (limitation). Again in that state, the pure Sfez-state reflects
that gleams enough internally.

69

SRTANTRLOKAH

*15
K *tm% hiRc( r ?n
'3T%MRi
i
Nanu vaikalpik kirn dhrnave nsti taira sa
Anyopytra tccrahitatvam nyarpayat.

(219)

The answer to the question, does the navopya not have the intellect of
thought-construct, is that exists with other means like utterance etc. Here
it is described as without utterance.

T
iRiM f iterar 1
Uccrasabdentrokt bahvantena taddayah
Saktyupye na santyete bhedbhedau hi saktit.

(220)

Here, the utterance must be understood as the utterance etc. for it is plural
in the sloka. These do not present in Sktopya. Bhedbheda is
prominent there.
tFg fahltW p r o :
Anurnma sphuto bhedasladupya ihnavah
Vikalpaniscaytmaiva paryante nirvikalpah.

(221)

Vividly Anu is difference. navopya is the means in which it exists. It is

the certain form of thought-construct. It leads towards non-discursive
state.

TwHftftPn tfa
i
Nanu dhimnshamkrtpumamso vyapnuyuh Sivam
Ndhovartitay tena kathitam kathamdrsam.

(222)

The question is, since the punteas can not attain the Siva because of their
egos, clouded their intellects and minds, how such is said, there is
possibility (of means to attain the Siva Samvesa through intellect etc.)?

70

Sr t a n t r l o k a h

Rr <R q<mRt:
f R T wy+|!j|: 3=reWT I

Ucyate vas tuto 'smkam Siva eva yathvidhah

Svarpagopanam krtv svapraksah punastath.

(223)

The reply is, according to we monists, actually Siva Himself conceals

His Real Nature (the True-form or Svarpa) by dint of His Free-WillLaw (Svtantrya) and again reveals his light in the same way.
te rn #

Hcf^llll

dfuVflkJ: Rr #

UlvHcyPHsftdl

S 5R5RI aRfclcf: I
*nRf y f

Dvaitasstre Matahgadau cpyetatsunirpitam

Adhovyptuh Sivasyaiva sa prakso vyavasthitah.
Yena buddhimanobhmvapi bhti param padam.

(224)
(225)

This is also beautifully described in the dualistic text, Malanga Tantra.

Intellect etc. are the organized Light of same Siva, through which this
light of higher state reflects (bhsa, self-manifestation) on the planes of
intellect and mind. (224-225)
dui^l

Ptf'Njypfa trief

Pf *R djf PHl

f Ridd I

Dvvapyetau samvesau nirvikalprnavam prati

Prayta eva tadrdhim vin naiva hi kieana.

(226)

Both the absorptions (nava and Skta) merge into nirvikalpaka arnava,
i.e. Smbhava absorption (samvesa), for we attain nothing until we
reach this state.

WHRPfT rpiRHN Rwf tjfePT I

Samvittiphalabhicctra na prakalpyetyato bravt
Kalpanysca mukhyatvamatraiva kila scitam.

(227)

That is why it is said by some sages-we must not imagine the difference
in fruits of Samvit. Here, the importance of imagination is emphasized.

71

S r t a n t r l o k a h

t e n t a tsft arnF at? tptt)

cff^*HlM W plR'ixrM aM luldl I

Vikalppeksay yo p i prmnyam prha tanmate

Tadvikalpakramopttanirvikalpapramnat.

(228)

He who considers the proof (of non-discursive knowledge) with the

expectation of thought-construct, considers the proof only by getting that
through the thought-constuct-order.

Trift
i
Ratnatattvamavidvnprnniscayopyacarcant
Anupyvikalpptau ratnaja iti bhanyate.

(229)

As one, who is considered as a specialist of jewels, without having

knowledge of jewel, only knows the non-discursive knowledge by the
discussion of pre-means, similarly we understand the knower of
navopya.
tenkiwlaw *tapi w i ^ i
Abhedopyamatroktam smbhavam sktamucyate
Bhedbhedtmakopyam bhedopyam tadnavam.

(230)

Therefore, here, abhedopaya, bhedabhedatmaka and bhedopya are

called smbhava, skta and navopya respectively.
irssr Tttar ttot:
aT<%
TtST^acf I
Ante jhne tra sopye samastah karmavistarah
Prasphutenaiva rpena bhv so 'ntarbhavisyati.

(231)

All the actions and activities (including initiation etc), described in the
following slokas, merge in the ultimate knowledge i.e. navopya.

72

SRTANTRLOKAH

3 W R W : SM

c lf^ fc l

ORd*) I

Kriy hi nma vijhnnnnyadvastu kramtmatm

Upyavasatah prptam tatkriyeti puroditam.

(232)

There exists nothing which is different to kriya and vijnna. It is already

said, when a thing attains karma through upya (means) will convert into
kriya.
tPW H if K<W^KU WUR^d)
*Idt ft twHHIHM ttlR R jdd: I

Samyagjnam ca muktyekakranam svaparasthitam

Yato hi kalpanmtram svapardivibhtayah.

(233)

The Right knowledge of Self and non-self 1 is the only cause of salvation,
for these are the imaginative splendours (of the same Parsamvit).

Tulye klpanikatve ca yadaikyasphurantmakah

Guruh sa tvadektm siddho muktasca bhanyate.

(234)

The spiritual teacher, who is describable as monistic Samvid by the

equivalence of the imaginative splendours, is one, proved and liberated.

l.Ahant is self, Idanta is non-self. When the feeling of Ahant expands

and merges into the whole universe by the Suddha Vikalpa that This
Universe is nothing but the manifestation of my own power, the feeling
of Visvhant reveals from within. This is Right Knowledge.

73

SRTANTRLOKAH

fi?
W

R T O

JJtiWMcH <!Rtci:
i r tW H T ( p itl

m: I

Yvnasya hi santno gurus tvatsa krtitah

Samyagjhnamayasceti svtman mucyate tatah.
cRT ^ WM' UFft
clwH-il

(235)

gpT: I

Tata eva svasantnam jhni trayatltyadah

Yuktygambhym samsiddham tvneko yato munih.

(236)

He is called Guru till his tradition lasts through his disciples and grand
discples. After that he is liberated by dint of Right knowledge. Hence, a
knower of Truth (of Samvit) liberates his tradition. It is proved by reason
and gama for he is the soul teacher of a long-period.
tta ^ jkqptf ^5 siHiijMcii
lfliR'w t o r
tai
ki*l
i
Teriatra ye codayanti nanu jnndvimuktat
Dksdik kriy ceyam s katham muktaye bhavet.
stMIrHI

(237)

tf

sfir t
fntn
wtRhg i
Jhntm seti cejjnnam yatrastham tarn vimocayet
Anyasya mocarte vpi bhavetkim nsamahjasam
Iti te mlatah ksiptyattvatrnyaih samarthitam.

(238)

So aspirants ask, if the knowledge liberates, how the activities are the
forms of knowledge, it will liberate those who are with it? Will it liberate
others who are not fulfilling these activities? Hence it has been objected
and favoured by the dualists.

74

RT ANTRLOK AH

n # ^TTHRwl gai
dlM) t o i ter ^5H iR w k^ i
Malo nma kila dravyam caksuhsthapataldivat
Tadvihantr kriy dk$ tvanjandikakarmavat.
W W W

(239)

g n f f W t l ffcrfir I

Tatpurastnnisetsymo yuktygamavigarhitam
Malamykarmanm ca darsayisymahe sthitim.

(240)

Ther is a substance like curtain over the ignorance like collyrium (black
pigment) wipes out that curtain. We will unveil the ignorance which is
criticised by the reason and gama, and will clear the state of ignorance,
my and action.

Evam saktitrayopyam yajjnam tatrapaschimam

Mlam taduttaram maddhyam uitaro ttaram dimam.

(241)

Hence, the navopya is the first means of that knowledge which

consists of means having the powers of desire, knowledge and action.
This first means navopya again is followed by saktopya and
smbhavopya in ascendence respectively.
tratst w i nHgqmiRRr^
Tato 'pi paramam jhnamupydivivarjitam
nandasaktivisrntamanuttaramihocyate.

(242)

Their also exists a knowledge which is absolute, ultimate and devoid of

means etc. This rests in the nandaSakti (the power of ecstasy) and that
is called Anuttara.

75

SRlTANTRLOKAH

CTR35R5R fHF fotlfilWlffa:

ft
i
Tatsvapraksam vijnnam vidyvidyesvardibhih
Api durlabhasadbhvam Sfisiddhtantra ucyate.
Hlfel^l qR(Cl
T

(243)

^ m : I

<n*T
Mlinym scitam caitatpatale tdase sphutam
Na caitadaprasannena Sankareneti vkyatah.
Ityanenaiva pthena Malimvijayottare

(244)

This Praksa Vijnna (the Light)) is rare even by vidy and vidyesvara,
as is said in the Srisiddhtantra, and in the Malinvijayottra Tantra, it is
said (in the eighteenth chapter) that, not the unhappy Sankara preaches
this, as this tantra clarified.
|fct siprags? qtofvgftmteqg
Iti jnacatuskam yatsiddhimuktimahodayam
Tanmay tantryate tantrlokanmnyatra ssane.

(245)

These all four knowledges will be discussed elaborately by me in this

work viz. Tantraioka, which are the bestowers of fruits and salvation,
lead towards great height
die qejt*dd 1M
5R5R I

Tatreha yadyadantarv bahirv parimrsyate

Anudghtitarpam tatprvameva praksate.

(246)

That reflects already in the mind which appears outwardly or inwardly as

matter. The form of that, is primarily non-appearing.

76

SRTANTRLOKAH

P l # # w n n*n
WW:

P i # # 1 ^IFW I I

Tathnudghtitkr nirvcyentman prath

Samsayah kutracidrpe niscite sati nnyath.

(247)

That, which is not appeared in any form because of its unutterable or

indescribable quality, seems doubtfull, also called as samsaya, appears
when it is certain in some forms otherwise not.
Udicfcfticl

gplqcl:

Etatkimiti mukhye sminnetadamsah suniscitah

Samsayo stitvanstydidharmnudghtittmakah.

(248)

What is this? In this doubtfull question, the term this is certain. Doubt
arises where the existence and the non-existence do not appear.
HlltyilS^: R51#
Kimityetasya sabdasya ndhiko rthah praksate
Kim tvanunmudritkram vastvevbhidadhtyayam.

(249)

The word what does not seem much meaningfull in the meaning of
this, but this reflects the same matter in an unappeared form.

^ ft I

Sthnurvpuruso veti na mukhyo 'styesa samsayah

Bhyahsthadharmajatesu niscayotpda eva hi.

(250)

This is sthnu (the firm, fixed, unmovable) or Purusai This kind of

doubt is not important (main) whereas this affirms some religions among
the many religions

77

SRTANTRLOKAH

W l : H f ft # t e

marsariyadvairpynudghtanavastpunah
Samsayah sa kimityamse vikalpastvanyath sphutah.

(251)

Since these two touching forms (Purusa and Siam, the Absolute and the
immovable) are not revealed, the doubt "kim (what) arises1. Otherwise, if
these are vividly visible, this part kim is clearly thought-construct.

s m tt sister: srar: w qq q i
Tennudghtittmatvabhvaprathanameva yat
Prathamam sa ihoddesah samsaya eva ca.

(252)

Therefore, the nature and form of which is not clear, causes primarily
illustration (statement), question and doubt.

Tathnudghtitkrabhvaprasaravartman
prasarant svasamvittih prastri sisytmatm gata.

(253)

According to this system, the same Absolute Samvit takes the form of
disciple (His own pramta-form) in the discending order as Pasyanti etc.
This is the sakoca (contraction) of the Samvid.

Tathntaraparmarsaniscaytmatirohiteh
Prasarnantarodbhtasamhrodayabhgapi.

1. The part of the question kim arises due to the non-revealing

expressions of the Absolute and the firm.
78

(254)

S r Tt a n t r l o k a h

rsiittrcft u^dwPi
i sH dwfd

Yvatyeva bhavedvhyaprasare prasphuttmani

Anunmlitarp sa prastr tvati bhanyate.

(255)

Since He is Absolute, without a second, he refers as a discple until He

(the Samvit) expands Himself outwardly. Till then, He takes the form of a
pramta1 inwardly by dint of his action of withdrawal of manifestation or
veiling of self2 etc, one of his ceaseless five-fold acts3.
(254-255)
tw H

cWT JPRtetWra:

SJcIlfw44>:i
Svayamevam vibhodhasca tath prasnottartmakah
Gurusisyapade p ye$a dehabhedo hyatttvikah.

(256)

Similarly this is same as the enquiry and the knowledge of the nature (of
the Samvit) in the form of disciple and teacher. The divergence in forms
(body) is unreal4.
ft

ffcrai:

Bodho hi bodharpatvdantarnnkrth sthith

Bahirbhsayatyeva drksmnyavisesatah.

(257)

The enlightenment reflects without any substratum in the forms, which is

outside, which it possesses inside, for it is the form of enlightenment.
1. Knower, subject, experient 2. Samhra, Anunmllta Rpa and
Tirodhna, vilaya, veiling of Self, sakoca, 3. Pacakrtya, the ceaseless
five-fold act of Siva, viz. manifestation (Srsti), maintenance of
manifestation (sthiti), withdrawal from manifestation (samhara), veiling
of self (vilaya), Grace (anugraha) or the five-fold act of bhsana, rakti,
vimarsana, bljvasthpana and vilpana, 4. Sadsiva established the
tantra by his own freewill by separating Himself into two forms, the
question or enquiry and the knowledge of the Reality, Svarpajna the
disciple and the teacher, the prvapaksa and the uttarapaksa, the
samsaytmik sakti and the niscaytmik sakti.

79

Sr it a n t r l o k a h

uwHiuif$tosnrcwi*jljq*<j
ni^T g f e ymFigfe: w rrcifrw i

Sraksyamnavisesmskmksyogyasya kasyacit
Dharmasya sr$tih smnyasrstih s samsaytmik.

(258)

For futures sake, the creation in itself in the expectation of some special
religion is general creation. It is doubtfull, samsaytmik.
95W ftoifi *TCT gwlRRT

Srksyamno visefmso yad tparamettad

Nirnayo mtrrucito nnyath kalpakotibhih

(259)

When the sraksyamna visesmsa1 ceases, the knower gets the

knowledge. The - decision takes place. Otherwise, the certainity of
knowledge does not come into existence even in the millennium of
mortal universal rules until the knower satisfies.
treqw ftp:
3 ^ p i cpn^ir vmlRRfhn: i
Tasytha vastunah svtmavlrykramanaptavt
Unmudranam taykrty laksanottaranirnayh

(260)

That special thing when turns into certain form with certain
characteristics out of deep non-desire, this is called the answer,
characteristic or the decision.
Jt:
Nirmtatvaddharmmsaprstaptitay punah
Bhyo bhyah sam uddesalaksantmaparksanam.

(261)

This is called examination (or test) when by the illustrated characteristics,

this comes across the entire subjective analysis.

1. The special aspect out of self-charecteristics.

80

RTANTRLOKAH

te r:
miPm

i
Drstnumnaupamyptavacandi$u sarvatah
Uddesalaksanvekstritayam prninm sphuret.

(262)

This trio-illustration, characteristic and examination-gleams in all living

beings, as in the pratyaksa1, anumna2, upamna3 and sabda4.
te #
5*:
m it# tevqpn w i r i
Nirvikalpitamuddeso vikalpo laksanam punah
Parksanam tathdhyakse vikalpnm parampar.

(263)

In perception, the knowledge without thought-construct is illustration (or

statement), the knowledge with thought-construct is characteristic and the
series (or sequence) of thought-constructs is examination.

UMlsIWulW
>j(l!Hul^ I
Nago 'yamiti coddeso dhmitvdagnimniti
Laksyam vyaptydivijnnajlam tvatra pariksanam.

(264)

In inference, this mountain is statement (or illustration). This is fire

for this is smoky is object. The collective illustration in this context is
testing.
'^sfDqPtRl mi#
Wirfst:
SfiT 3T ASH
tM W I
I
Uddeso yamiti prcyo gotulyo gavaybhidhah
Iti va laksanam sesah parksopamitau bhavet.
(265)
In comparison, the prcya5 ayam (this) is statement. Like a cow and the
name as a cow, is characteristic. The rest (gives milk etc.) is examination.

1. Perceptible, Perception, 2. Inference, 3.Comparision or resemblance,

4. Word, 5. Foremost
81

Sr t a n t r l o k a h

vhPh^ miW ^ i tften W M i

Svahkma drguddeso yajetetyasya lakjanam
Agnisfomdinetyes park sesavartin.

(266)

The desire for heaven is statement, to accomplish yaja' is characteristic.

The rest part, fufilment of yaja with agnifoma2 etc. is examining.

srcgst qi w n#r
i
tfo
qratt: WW'it
Vikalpasraksyamnnyarucitmsasahisnunah
Vas tuno y tathtvena srstih soddesasanjhit.
Tadaiva samviccinute yvatah srakyamnat

(267)

At the same time, when by the thought-constuct, the al-inciusive

characteristic sets a forthcoming statement, the Samvit chooses that
portion which is to happen in the future as creation3.
a+w+Ridi wist
i
Yato hyaklakalit sandhatte srvaklikam.

(268)

Because the timeless Samvit unites everything present in every period.

W T O IT

l<yjlW tTffcT:

Sraksyamnasya yd srstih prksrstmsasya samhrtih

Andyamne dharma s samvillaksanamucyate

(269)

That, which had to create in future, of which the creation, and which was
created already, of which the withdrawal, are translated in religion is the
characteristic of Samvit.1

1. Sacrifice, sacrificial rite, 2. Consecration of fire, fire is pramt

symbolically 3. The creation of thought-construct is chosen by the Samvit
before creation at the time of very thought-construct.

82

RT ANTRLOK AH

<rtten

Hi<t>Ridi

Tatprsthaptibhyomsasr$tisamhravisramh
Panks kathyate matrrucit kalpitvadhih

(270)

That which is desirable to the knower, the delusion of creation and

withdrawal of the major portion after the characteristic and statement, is
called examination.
s im w - HHiPff
ftr at 5n:
TO TOTO
TOff rtHKhtil I
Prkpasyantyatha madhyny vaikharl ceti t imh
Para parapara dev carama tvapartmik.

(271)

That which are told first, pasyant, then madhyam and then vaikhar, are
actually deities as Para1, Parapara2 and Apara3 respectively.

Udd#lc1 W aRfR: SRIPlft I

Icchdi saktitritayamidameva nigadyate
Etatprnita evyam vyavahrahpratayote.

(272)

And desire etc. are called three powers by which this worldly affair takes
its energy.

Etatprasnottartmatve pramesvarassane
Parasambandharpatvamabhisambandhapacake.

(273)

The form of question-answer (called prasna-prativacana sailT) is related

to five principles as divya, divydivya and adivya are mentioned in the
Sivadvayasstra, that is related to Para.1

1. The Highest, the Absolute, 2. The intermediate stage, both identical

and different, unity in diversity, 3. Lower, lowest

83

SRlTANTRLOKAH

HShM N ttl R a ft PftftV'qb'M fcj T W

Yathoktam ratnamlym sarvah parakaltmakah

Mahnavntaro divyo misro nyo nyastu pacamah.

(2 74)

As it is said in the Kularatnaml, that mahna, avntara, divya, misra

and other (i.e. adivya), which is fifth, are parakaldtmaka.
ftFPft:
tiwi: tc qiw
i
Bhinnayoh prastrtadvaktroscaiktmyam yatsa ucyate
Sambandhahparat csyaprnaiktmyaprathmayl.

(275)

The harmony, between the questioner (prast) and the answerer, as both
are different, is called parasambandha. Total unity between them is the
beyondness (parat) of this relation.

Anenaiva nayena sytsambandhntaramapyalam

Sstravcyam phaldlnm pariprnatvayogatah.

(276)

According to this law, other relations, acquired by fulfilling of fruits etc.,

are too told by the scriptures.
5tT RR4 M wmwRd t# ti

Ittham samvidiyam devl svabhvdeva sarvad

Uddesditrayaprn sarvasstrasvarpinl

(277)

Hence, this Samvit deity, with her ever-present nature, reflects in the
form of complete scripture of three principles as statement etc.

84

SRTANTRLOKAH

f^gnP^mtqiq: MtNR*<toi>: i
Tatrocyate puroddesah prvajnujabhedavn
Vijhnabhidgatopyah paropyastrtyakah.

i<wtoi4l

(278)

<t>MNi4ls*i t o :

rmqiKii
i
Sktopyo naropyah klopyo tha saptamah
Cakrodayo tha desdhv tatvdhv tatvabhedanam.

(2 79)

itar *n*rt tlUr M i

Kaldyadhvdhvopayogah saktiptatirohit
Dksopakramanam dks smaypautrike vidhau.

qrM

(280)

Prameyaprakry sksm dks sadyahsamutkramah

Tuldkstha proks lingoddhro 'bhisecanam.

(281)

M<|irciPiwr
faRIdi

ftfa fsr I

Antyestih srddhaklrptisca sesavrttinirpanam

Lihgrc bahubhitparvapavitrdi nimittajam
TFFRpqf
TW ^RdilRfa:
WWW) (%5fr:

(282)

RRiiciwd ?iR % n^#rew }

Rahasyacary mantraugho mandalam mudrikvidhih
Ekkrah svasvarupe pravesah sstramelanam.
ytikathanam sstropdeyatvanirpanam

(283)

Now I am going to describe the statement which is of purvaja-anuja'

divergence among the trio i.e. uddesa, lak>ana and parks. The topics
which will be discussed in this treatise are vijnabhedaka2, gatopya\
third paropya4, sktopya, naropya, seventh klopya5 cakrodaya6,
desdhv7, tatvdhv11, tatvabhedana, kldhv9, saktiptaia,tirodhna",
dks opakram ana, samay dks in pautrikavidhi, prameya prakry,
sksmdks, lingoddhra, abhiseka, antyesti, srddhakalpan,
sesavrttinirpana, lihgrc, nimittaja, bahubhit parva, rahasyacary,
mantaugha, mandola, mudrikvidhi, ekkra, entering into svasvarpa,
sstramelana, ytikathana and the presentation of fruition of the work.
85

S RTANTRLOK AH

The statement of general name is prvaja uddesa. The

statement of special name is anujoddeSa. It is also known as vibhdga.
It is said elsewhere. From vijdnabhid to nirpana is prvaja uddeia.
Sdmbhava etc. are vijdnabhid in which the statements about the
divergence of science as Sdmbhava, Sdkta and nava are discussed.
Gatopdya is Anupdya. The discussion of pautrika vidhi is different.
The same is with the prameyapraktyd. In the discussion of pautrika
vidhi detailed in the chapter of anujoddeia, the meaning of
prameyaprakiyd is stated and described clearly. Here the preceptor
fi Abhinava Gupta makes a statement. This statement is very
remarkable. This is the statement which signifies the essence and the
message of this great work S Tantrdloka, the magnum opus. He
states that practicing of these thirty chapters makes an aspirant
Bhairava. A scholar can practice all these dhnikas in a right manner
and becomes the Bhairava. Sksdbhairavo bhavet. This statement
indicates the purpose and the intention of creating this voluminous
work. He was a monist Saivite, regarded by that time as Mahesvara.
This way, His Light is still reflecting, even through this work. That is
why it is said, by His disciples, one must come across this entire work
to please the Mahevara. Sn Jayaratha has also made this statement
in his commentary of this work. He clarifies his intention by saying
that through the discipline of this Trikasdstra, may my thoughtconstructs be nourished and cultured. And from the very first sloka
of this first chapter, thought-construct (vikalpa) purifies itself,
mutation takes place in the thoughts. An integral, enormous energy
to regenerate comes out from within. This is Saktipdta, discent of
Sakti leads towards cakrodaya.1
1. Statement of general name is prvaja (anterior, smnya) uddesa.
Statement of special name is anuja (posterior, visesa) uddesa, 2.
smbhavopya, sktopya, navopya, 3. anupya, 4. sstropya, 5.
navopya, 6. emergence of the collective whole of saktis, 7. kal, tattva
and bhuvana, 8. one of the adhvs on the objective side, 9. varna, mantra
and pada, 10. descent of Sakt\ or divine grace by which the empirical
individual turns to and realizes his essential divine nature, 11 . one of the
pacakrtya, veling of Self, Vilaya, svarpagopana-as illustrated in the
223 rd sloka.

86

SRTANTRLOK AH

iRr ysnfiiwr Rrciw v- *rcr f*Ta

Iti saptdhikmenm trimsatam yah sada budhah.
flklRIJ

^ < < t

(284)

hniknm samabhyasyet sa sksdbhairavo bhavet

saptatrimsatsu samprnabodho yadbhairavo bhavet.
Ri fW R W fi
Kim citramanavo p yasya drs bhairavatmiyuh
Ityea prvajoddesah kathyate tvanujo dhun.

(285)

(286)

The aspirant, who practices rightly all these thirty seven chapters,
becomes Bhairava Himself. What is amazing if the knower of thirty
seven chapters becomes Bhairava for anus' too attained this state
through this knowledge ? This is a general statement. Now we discuss the
special statement.

Vijhanabhitprakarane sarvasyoddesanam bramt

Dvifyasminprakarane gatopyatvabhedit.

(287)

In the discussion of vijnna of divergence (of Smbhava etc.), all

nomenclature is stated respectively. In next discussion, the explanation of
gatopyabheda is given.1

1. anu- one who breathes i.e. the jiva, the impirical individual, the
limited, conditioned experient, conditioned by the body, the experient
whose predominant nature is the empirical mind.

87

SRlTANTRLOKAH

qftar
i
Visvacitpratibimbatvam parmarsodayakramah
Mantrdyabhinnarpatvam paropye vivicyate.

(288)

In the description of paropya, the theme citpratibimbat,

parmarsodaya, kramamantra's non-duality with the Parsamvit will be
discussed.

Vikalpasanskriy tarkatattvam gurusatattvakam

yogngn upayogitvam kalpitrcdyandarah.
spqiR
ii'mM s
i
Samviccakrodayo mantraviryam japydi vstavam
nisedhavidhitulyatvam sktopye ira carcyate.

(289)

(290)

In this discussion of sktopya, the conditionings of thought-constructs,

tarkatattva, the uselessness of gurutattva yognga, disrespect of arcdi,
emergence of Samvitcakra, mantravrya, actual japa, the comparison
between the prevention and the process will be discussed.

<t)tul duldnd

g Pl<s<cl

Buddhidhynam prnatattvasamuccrascidtmat
uccrah paratattvntahpravesapathalaksanam.
karanam varnatattvam cetynave tu nirpyate

(291)

In the chapter of navopya, intellect, contemplation, utterance of vital

breathe, cidtmat*, uceara, paratattvntah pravesapathalksana,
karana and varnatattva will be explained.1

1. State of the sixth stratum of manda in uceara yoga of anava upceya.

88

SRlTANTRLOKAH

Crmnamahortrasahkrntydivikalpanam.
Samhracitrat varnodayah kldhvakalpane
Cakrabhinmantravidybhidetaccakrodaye bhavet.

(292)
(293)

In this discussion of Kldhva, cramna, imagination of

ahortrasankrnti etc., samhracitrat and varnodaya will be explained,
Cakrabheda and mantravidybheda- these will be described in
cakrodaya.
mRhh 5li ^
Parimnam purnm ca sahgrahastattvayojanam
Etaddesdhvanirdese dvayam tattvdhvanirnaye.

5pngR
to #
Kryakranabhvasca tattvakramanirpanam
Vastudharmastattvavidhirjgraddinirpanam.
Pramtrbheda ityetat tattvabhede vicryate

(294)

(295)

Thye parimna of puras, sagraha and tattvayojana will be described in

desdhvanirnaya. In tattvdhvanirnaya, the kryakranabhva and
tattvkramanirpana, these two will be discussed. Vastudhama,
tattvavidhi, jgrata etc. and pramtrbheda will be discussed too.

wfaitviRdPiwr
Kalsvarpamekatripahcdyaistattvakalpanam.
Varnabhedakramah sarvdhrasaktinirpanam
Kaldyadhvavicrntaretvatpravivicyate.

(296)
(297)

In kaldyadhvavicra, kalsvarpa, imagination of tattva by one, three

and five divergence, varna-bhedakrama, sarvdhrasakti will be
explained.

89

SRlTANTRLOKAH

h <hi<!)h

a to te m i

A bhedabhvankampahsau tvadhvopayojane
Sakhydhikyam maldinm tattvam saktivicitrat
RU>)WRl=ldl

(298)

flRdMIdM0RIldl<lMNKJW: I

Anapeksitvasiddhisca tirobhvavicitrat
Saktiptapanksymetvnvcyasangrah
In adhvoyapayoga, abedabhvan and campahnsa, in saktiptaparks,
sakhyadhikya of ignorance etc., tattva-saktivicitrat, anapeksitvasiddha
and tirobhvavicitrat are there.
fcrfhRRamqt in^t mR^Iui
^ ttw t t Rqtr i
Tirobhvavyapagamo jnnena pariprnat
Utkrntyanupayogitvam dksopakramane sthitam.

(300)

The apagama of tirobhva, fulfillment by knowledge, uselessness of

utkrnti, these topics are present in the chapter of diksopakrama'.1

1. Commencement of initiation

90

s r It a n t r l o k a h

Sisyaucityapariksdau sthnabhitsthnakalpanam
Smnyanysabhedo 'rghaptram caitatprayojanam

(301)

Dravyayogyatvamarc ca bahirdvrrcanam kramt

Praveso diksvarpam ca dehaprndisodhanam.

(302)

Vise$anysavaicitryam savisesrghabhjanam
Dehapj prnabuddhicitsvadhvanysapjane.
3flRRIP37Iute ^ : (jff
4ci:
to w
I
Anyasstraganotkarsah pj cakrasya sarvatah
K$etragrahah pacagavyam pjanam bhganesayoh.

(304)

tuW
i
Astrrc vahnikryam cpyadhivsanamagnigam
Tarpanam carusamsiddhirdantaksthntasamskriya.

(305)

FRFT w i

(303)

WIR^fcT WH?: I

Sivahastavidhiscpi sayyklrptivicranam
Svapanasya smayam karma samaysceti sagrahah.
Samayitvavidhvasminsytpancadasa hnike

(306)

In the description of sisyaucityaparks etc., the topics of discussion will

be sthnabheda, sthnakalpan, general nysabheda, arghaptra and its
use, dravyayogyat,
area,
bahirdvrrcana,
mandapapravesa,
diksvarpa, the purification of dehaprna etc., special nysavaicitrya,
special arghaptra, dehapja (worship of body), adhvanysa and
worship in prana buddhi citta, elevation of other precepts, worship of
cakra, ksetragraha, pacagavya, worship of earth and ganesa,
astrapjana, vahnikarya, adhivsana related to fire, tarpana, carusiddhi,
dantakstha, anta samskra, sivahastavidhi, svapnasaiyklrptivicra,
samaykarma and time. These are in the fifteenth chapter.
91

SRTANTRLOKAH

Mandaltmnusandhnam nivedyapasuvistarah.
WJW<3mW

(307)

flluw ita +lRRfiM d l I

Agnitrptih svasvabhvadpanam sisyadehagh

Adhvanysavidhih sodhyasodhakdivicitrat.

(308)

^ 4MPi<w3w jte iRsiR-h i

Dksbhedah paro nyso mantrasattprayojanam
Bhedo yojanikdesca sodase sydihhnike.

(309)

In the sixteenth chapter mandaltmnusandhna, expansion of

nivedyapasu, agnitripti, svasavbhvadpana, the process of adhvanysa
present in the-body of disciple (sisyadeha), divergence of sodhya
sodhaka etc., dlksbhed, paranysa, mantrasatta- prayojanabheda and
the divergence o fyojanikdks etc. will be discussed.
MIKllSI

m i Mim mi i
Straklrptistattvasuddhih psadho tha yojanam
Adhvabhedastathetyevam kathitam pautrike vidhau.

(310)

In the discussion of pautrika vidhi, siitraklrpti, tattvasuddhi, psadha,

yojana and adhvabheda are stated.
l'MiRfiM

lilial
WMWl
I
Janandivihnatvam mantrabhedo 'tha susphutah
Iti samksiptadkskhye sydastdasa hnike.
5fcT

(311)

The eighteenth chapter is samksipta dks in which janandihlnat and

sphuta mantrabheda are discussed.

92

SRT ANTRLOK AH

S ^ te lf^ fR F ^ g ^ T *TOStgr5*t I

Kalvek krpnydinysascrah sriragah

Brahmavidyvidhiscaivamuktam sadyahsamutkrame.

(312)

In samutkramana, kalaveksa, krpna etc. (nyasa), sarrcra and

brahmavidy vidhi are discussed.

Adhikrapariksntah sarnskrotha tulvidhih

Ityetadvcyasarvasvam sydvinsatitamhnike.

(313)

In the twentieth chapter, the topics of discussion are adhikra-parks,

antahsamskra and tulvididhi.

Mrtavadvidhirjlopadesah samskriyganah
Balbalavicrascetyekavimshnike vidhih.

(314)

In the twenty first chapter, mrtavadvidhi, jlopadesa, samskrasamha,

balbalavicra vidhi are discussed.
Wi

Sto

ra^frf:

Sravanam cbhyanujmnam sodhanam ptakacyutih

Sankccheda iti spastam vcyam lihgoddhrtkrame.

(315)

In Lingoddhrakrama, the topics, clearly said, are sravana, abhyanujM,

sodhana, ptakacyuti and sankccheda.

93

SRlTANTRLOKAH

i
Parkscryakaranam tadvratam haranam mateh
Tadvibhgah sdhakatvamabhiekavidhau tviyat.

(316)

In abhisekavidhi, the topics for discussion are parik$, crya-karana, its

resolve, matiharana and its vibhgasdhakatva.

^ jP f ls'W ii'iio ) qtK)<=M >iR*t**R

Adhikryatha samskrastatprayojanamityadah
Caturvise ntyaygkhye vaktavyam paricarcyate.

(317)

In the twenty fourth chapter viz. antyayga, adhikri, samskra and the
motif of samskra are stated.
h4IM

Prayojanam bhogamoksadnentra vidhih sphutah

Pacavimshnike srddhaprakse vastusagrahah.

(318)

In the twenty fifth chapter- srddhapraksa- this collection of the topics

bhoga, moksa, dna, and prayojana, is there.

tPta StafRfctra wRst TO

Prayojanam sesavrtternityrc sthandile para
Ligasvarpam bahudh cksastranirpanam.

(319)

Prayojana of sesavartana, nityavidhi, sthandila parapuj and in Imgrc

praksana, ligasvarpa, aksastra-nirpana and divergence of worship
are mentioned.

94

SRlTANTRLOKAH

^foircl<t>R*llJIW<Jt4l'>HRlWd: i
Pujbheda iti vcyam lingrcsampraksane
Naimittikavibhgastatprayojanavidhistatah.

Parvabhedstadvivisesascakracarc tadarcanam
Gurvdyantadindyarcprayojananirpanam.
ft <lJM*)<!l<wRRfofc1*<l
an^nRRr:
i
Mrteh panks yogmmelakdividhistath
Vykhyvidhih srutavidhirgurupjvidhistviyat.
Naimittikaprakaskhye pyastavimshnike sthitam

(320)

(321)

(322)

In the chapter twenty eight - naimittika praksa - the topics are

parvabheda, cakracarc related to it, arcana of that cakra, presentation
of pj-pryojana of guru etc., death examining (examination), process of
yogislmelaka etc., process of description, srutavidhi and gurupujvidhi.

'irafRf&iR*SI
Adhikrytmano bhedah siddhapatnlkulakramah.
Arcvidhirdautavidhl rahasyopanisatkramah
Dk$bhi$ekau bodhascetyekonatrimsa hnike.

(323)
(324)

These are in the twenty ninth chapter- adhikri, bheda siddhapatni,

kulakrama, arcvidhi, dautavidhi, rahasyopanisatcarc, diks, abhiseka
and bodha.

95

RT ANTRLOK AH

w w w dl4PiRi frcl PnsPmg

4l*iRd+iRPlw,i^ i
Mantrasvarpam tadvryamiti trimse nirpitam
Slabjabhedo vyomesasvastikdinirpanam.
JJuW*IHd|iR|:

(325)

'WI'R # fatf
Vistarenbhidhtavyamityekatrimsa hnike
Gunapradhnatbhedh svarpam vlryacarcanam.
Kalbheda iti proktam mudrnm sampraksane

(326)

Mantrasvarpa and its vlrya are described in the thirtieth chapter.

Slbjabheda, vyomesa, svastika etc, will be described in detail in the
chapter thirty one. Gmapradhntbheda, its svarpa vlrya and
kalbheda are stated in mudrpraksa.
i
^ iRtsfer trat i<fcr$iKU*M ^
Dvtrimsatattvdlskhytprabhrti prasphuto yatah.
Na bhedo 'sti tato noktamuddesntaramatra tat
Mukhyatvena ca vedyatvdadhikrntarakramah.

(327)
(328)

Anujoddesa is not stated in the chapter thirty three for there exists a vivid
non- difference of Isa of thirty two principles. Since all the previous
chapterss main subjects are full of objects so it is not distinguished in the
chapters.
Star:
W M dlulr<i)

Ityuddesavidhih proktah sukhasagrahahetave

Athsya laksanvek$e nirpyete yathkramam.

(329)

Hence, uddesa vidhi is described for sukhasagraha and then laksana

andparlks will be explained respectively.

96

Sr Tt a n t r l o k a h

3n?n
3T FFt

T ^ Pmg^RBR^ ^WT:

P m H iK W fa * Stufe t 1F

q r^ w f

qq: I

tm samvitpraksasthitiranavayav samvidityttasaktiVrtam tasya svarpam sa ca nijamahasaschdand baddharpah

tmajyotihsvabhvaprakatanavidhin tasya moksah sa cyam
Citrkrasya citrah prakatita iha yatsangrahenrtha esah.
(330)
tm is the svarpa or the real nature of Samvid Praksa. Samvit is
indivisible or integral. The group of infinite powers is His nature and He
is bound due to the veiling of his absolute form. The emancipation takes
place when He manifests His nature of Light by the process of
appearance of that amazing state. Therefore in this chapter, this subject is
discussed in brief.
fwtllH' RPKHflHH SfeStaBigtt
qtg stet ffr qRqtf Rrff tlijjsi
ff
m tpr
i
Mithynam timiramasamn drstidosnpraste
Tatsadbhvdvimalamapi tadbhti mlinyadhma
Yattu preksyam drsi parigatam taimirlm dosamudrm
Dram runddhetprabhavatu katham tatra mlinyasank.

(331)

False knowledge gives birth to sight-aberration like darkness. By the

presence of it, the pure fullness appears as impure and incomplete. If we
wipe out this distortion of darkness, how can be we afraid of the
impurity!

97

SRlTANTRLOKAH

*TTCsffiT ?
^ tW f^ n frw T f^ raig
w
y^V F^R iflrat
isitMcii tgfcm s m p w R m ig i

Bhvavrta? hathjjanasya hrdaynykramya yannartayan

Bhangbhirvividhbhirtmahrdayam pracchdya sankrdase
Yastvmha jadam jadah sahrdayammanyatvaduhsik$ito
Manye muya jadtmat stutipadam tvatsmyasambhvant.

(332)

O group of matter! Since you are playing by veiling your Absolute form
with numerous gestures by force in the hearts of beings, they who call
you inert, are inert in themselves for they are ignorant but consider
themselves as knowable. I feel, their inertness too is the seat of worship
for the possibility of your ever-evenness.

3^ : MfdK!

Iha galitamalh parvarajnh

Siva sadbhvamay adhikriyante
Guruvah pravicrane yatastad
ViphaldvesakalankahniycM.

(333)

ln the spiritual discourse of this precept, the teachers of Siva-state, who

are divorced from the impurities and the knowers of Light, are the only
deserving beings (for they have attained the Grace). To request for the
study of this precept to those who are devoid of the Grace and are failed
to wipe out the impurities, is just like to pray for a dark spot, disrepute
and loss.

98

RTantrlokah
Essence o f some im portant term s
A n u tta ra : Nsti uttaram yasmt. One than whom nothing is
higher. This is different from 'a m rta in essence. This is
beautifull, magnificant, dynamic and the bestower o f
eternal existence to 'jiva b h va . This is an amazing
state o f ecstatic bhva, where,
yatrsti na bhayam kincinna ja r vydhayo p i v
na vighn na ca vai m rtyum a klah kalayecca tarn.
i.e. no form o f fear exists, no right o f old age prevails,
no possibilitiy o f any disease, no obstructions, no any
existence o f death nor kla is able to play anything.
That abiding state is the home o f a 'jiva, an empirical
being, truly and finally. That is am k a l , the
seventeenth Sakti aspect o f am rta (kal saptadasi
ysvam rtkrarpini : as told by Jayaratha, whose
commentary Viveka is available on the Tantrloka). In
terms o f principle, 'a m kal form is that Anuttara
principle.
This bhva originates (manifests) from visarga
(emanation, creation). The word for T in Sanskrit is
ar (aham). A (at) and ha (?) between themselves
include all the letters o f the Sanskrit language. A (at )
represents praksa or Siva, o f the nature o f the body as
anuttara. H a (?) represents vimarsa or Sakti ( Uma.
The light or splendour o f Siva. Icch saktir um kumri
- Siva stra.), indicative o f the expansion o f Sakti, the
bindu (or dot). When two dots placed perpendicularly
one upon the other after a letter, gives the sound ha, is
visarga. This visarga is not expressed as ? (ha) and full
99

SRTANTRLOKAH
o f kal. When this visarga (:) as h joins the form o f
anuttara (a), that sounds as hakra. This is the sruti o f
that joining bhva-sanghatta, ymala, ardhanrsvara,
tadubhaya, ubhaya, coupling state. This bhva
manifests, spandas from visarga in the form o f ecstasy.
Visarga appears from Anuttara causes ecstasy, we can
say in other words. Eternal joy or bliss is His nature. To
express outwardly is His very desire. Thus, this is
Anuttarm rta K u la . Hence this is the journey from
iaham ,(3t4) to ah (3T:)From individual (empirical) mind
to Universal (rational, in terms o f Kant) Mind. From
chitta to Citi. From nimesa to unmesa. From a (of
aum ) to unman. From tirodhna vypra or svarpa
gopana krtya to the anugraha vypra or svapraksa
krtya o f Parama Siva. From sakoca to unmajjana or
unmilana.
( Ucyate,
vastutosmkam
Siva
eva
yathvidhah, svarpagopanam krtv svapraksah
punastath, sloka-223). That amazing ecstasy is termed
cakitamudr in respect to a sloka from Vijnna
Bhairava-Abindumavisargam (should be read asAbindum avisargam) ca akram japato mahn, udeti
devi sahas jM naughah param esvarah If one recites
the letter a (r) without bindu or visarga then, O
goddess, Paramesvara - a magnificent torrent of
wisdom appears suddenly. That is Udyamo Bhairavah'
another Siva sutra. That means Bhairava is not exertion
but sudden emergence (flash) o f Light (consciousness),
rl Abhinava Gupta uses an analogy for this sudden
flash as vidyullekh (lightning) in the form o f lNartaka
tm (another Siva sutra) in his prayer in the
TantrlokaN aum i devm sarirasthm nrtyato bhairavkrte,
prvrnmeghaghanavyomavidyullekhvilsimm.

100

SRlTANTRLOKAH

In sounding a with visarga i.e. ah, there will be

exhalation (rechaka). Vijnnabhairava implies that the
letter a (at) should be recited in a kumbhaka state i.e.
in a state o f the retentation o f the breath as a (ar). The
letter a (at) is the initial letter o f the alphabet. It is the
source and origin o f all other letters. It is neither
generated out o f any other letter, nor is it dissolved in
any other letter (i.e. consonant). A consonant can be
uttered with the help o f this vowel, prefix or suffix. It
symbolizes anuttara, the absolute, the state which is
beyond, the state in which Siva and sakti are in
indistinguishable unity. This is the state o f the
harmonious fusion o f Siva-sakti, Siva-sakti-smarasya.
Tato 'pi paramam jnnamupydivivarjitam
nandasaktivisrntamanuttaramihocyate.
Their also exists a knowledge which is absolute, ultimate and
devoid of means etc. This rests in the .nandaSakti (the
power of ecstasy) and that is called Anuttara. (Tantrloka,
chapter one, loka 242).
The Anuttara is the Absolute void is Bhairava who is
beyond the senses and the mind.
Sikhipaksais citrarpair mandalaih snyapacakam,
dhyyato nuttare snye praveso hrdaye bhavet (Vijnna
Bhairava). The y o g i should meditate in his heart on the
five voids appearing in the circles o f motley feathers o f
peacocks. Thus will he be absorbed in the Absolute
void. This is actually the samvesa o f anuttara sunya o f
the yogi in the Bhairava form. In YoginThrdaya, in the
seed syllable (bjksara) IT, there states the bhvan
(creative contemplation) o f six voids. The sixth void is
the absorbtion in Anuttara state.
101

SRTANTRLOKAH

This is the Paramam Padam, the abide o f Vishu in

vedic term s - Tadvisnoh paramam padam sa d pasyanti
srayah, divTva caksurtatam (Rgveda).
C itp ra tib h : Cit is the Absolute, the consciousness that is the
unchanging principle o f all changes and Pratibh is
ever creative activity o f consciousness or Para Sakti.
iP r a ti\ in Sanskrit Grammer, as a prefix to verbs it
means : back, in return, again, as a prefix to nouns not
directly derived from verbs it means : resemblance.
Finally, iPratV means pratipam i.e. contrary, in other
words though known, now appearing as forgotten
through delusion (Pratpamtmbhimukhyena jnam
praksah pratyabhij, as Abhinav Gupta gives the
exposition o f Pratyabhij, in Isvara-pratyabhijnVimarsini. Also in the first sloka o f seventh chapter :
ya
cais
pratibh
tattatpadrthakramarrsit,
akramnantacidrpah pram t sa mahesvarah). In
Pratyabhij, 'abhC means facing i.e. close at hand,
j means illumination or knowledge. Hence
Pratyabhij means re-cognition o f the real self (tasya
Mahesvarasyapratyabhij).Recogn'\on, Resemblence,
Re-collection. Nigama uses for this meaning the term
abhij \ In Pali, it is paccabhij. Sage Gautama uses
the same term pratyabhij in his Nyya stras. For
this, Bhatrhari uses the term \sp h o to 1. 'Pratyavam arsaj
the word used from Nigama and VakyapadTya to
Abhinava Gupta (in I.P.Vi. A hampratyavamarso yah
prakstm api vgvapuh, first sloka, sixth chapter) is
also close to it. We find a word in Greek Theatre, in the
sim ilar way i.e. Anagnorisis. Pratyabhijnaratnam ca
RmydarsayatkrtJ
(64/12,
Raghuvasam
of
Kalidasa). Pratibhsa is closed to pratibha, the
reflection. What this implies is actually Smbhava Yoga
102

SRlTANTRLOKAH

i.e. 1. In which there is a sudden flash o f the IConsciousness o f Siva, 2. In which all ideation ceases
completely, 3. Which occurs to those whose entire
consciousness is absorbed in the inner Bhairava
principle. Pratibhsa means occurring to, flashing
across, the mind at once (sudden), perception, Udyama,
light, splendour, bright, luminous, prajn. The light o f
Siva. The Sakti o f Siva. The dance o f Siva. The Icch
sakti is Pratibh. The reflection o f Siva is pratibim ba.
Abhinava Gupta presents the analogy o f the m irror o f
the city. The city is bimba. Reflection o f the city in the
cosciousness (svtantrya) as mirror o f Siva, is
pratibimba. Literally means, a flash o f light, a
revelation, characterized by immediacy and freshness.
In gama, it is known as Para Samvit or Cit Sakti. The
pasyanti stage, pratibh is prajn in Nyya-Vaisesika
and Vedanta, the rsa Jhna. The Rsi, the seer. The
self-revelation o f the supreme Sabda. Vimarsa, Logos,
sphuratt, spanda, Svtantrya, Parhant, Aisvarya,
Citpratibh. Anatacidrpa, akrama. p ar s pratibh
devyh param rpam mameritam (Tripur Rahasya,
Jnnakhanda). Nda, the unbounded potency or basic
continuum o f power, condenses itself into dynamic
point or centre, called bindu, the source o f all
manifestation. In the highest stage o f manifestation,
Vcaka (sabda) and vcya (artha) are one. Then there
are six paths or steps (adhvs) o f creative descent, the
sadadhv. First, the polarity o f varna and kal. Next the
polarity o f mantra and tattva, and then the polarity o f
pada and bhuvana. The triad (trika) kal, tattva and
bhuvana is called desdhv and the triad varna, mantra
and pada is known as kldhv. Varndhv is o f the
nature o f prams, (the exact knowledge).It is the resting
place o fpram eya (object), pram na (means o f

103

SRTANTRLOKAH

knowledge) and pram t (experient). Citpratibh

means the desire o f Caitanya, the Absolute, gives rest
to pram t Siva in the form o f pramiti. Pramt,
pram na and prameya are the slas o f Siva, called
trisflla, where appears the lotus on which rests
Citpratibh.
She
is
Parvk,
Sarasvat,
Vimalakalsray (here kalsraya and kalsray are
same). While starting this grantha the Tantrloka,
Abhinava Gupta bows down to this deity, srsti
mahjanaril, his mother, the divine mother (the Mother
Nature, in the words o f Sri Aurobindo), the Mother o f
all pram ts, o f all empirical individuals, reflects Her
Light to all as Citpratibh.
S adsiva: This tattva may be said to be the first principle o f
manifestation. Out o f the Siva-sakti state, emerges
Sadsiva tattva, where consciousness is o f the form,
T am T his. T is the ahant, the Divine Experient.
T his is idant, the total universe. The entire universe
is Samsra- Samsarati iti samsrah i.e. that which is
always on the move, that which is continuous
process. Etymologically the word samsra also means
wandering through. This is vis, poison, because this,
idant, samsra separates us (visnti, to separate) from
Siva. This samsra is mind, thought-construct, vikalpa,
the dichotomizing activity o f mind, thought (in the
words o f J. Krishnamurthy), empirical individual,
thought gives the delusion (sense) o f thinker, thought is
thinker (J. K.), m a la , va , sakala pram t (in all seven
pramts viz. Siva, Mahmantresa, Mantresa, Mantra,
Vijankala, Pralaykala and sakala, in which
M ahmantresa or mahmantresvara is Sadsiva).
Samsra creates the personal nature o f an aspirant
unlike to Siva nature. This is vesa which identifies (not

104

s r Tt a n t r l o k a h

unites because here an aspirant simply re-cognises his

Siva nature which he has forgetten. He has not to unite
with Siva. He is Siva) the aspirant with Siva by
disappearing the personal nature or samsara. As
Abhinava Gupta states and clears in the verse 173
(hnika one, the Tantrloka), vesa m eans the
subordination or disappearance o f the personal nature o f
the aspirant and his identification with the divine nature
o f Siva- vesasca asvatantrasya vatadrpanim ajjant...
This is Samvesa. Sam--vis, meaning to enter into,
mergence or identification (o f the individual self with
the Universal Self, o f the citta with the citi, the Highest
Lord, the Parama Siva). In this state, the suddha
vikalpa T am Siva and this world is nothing but the
splendour o f my own self (visvhant bhvd)' merges
into suddha adhv, Sadsiva, the everbenevolent, the
sdkhya tattva (sat khy y at ah). That the visvottirna
(transcendent) is visvhant (manant). The m anant is
vimarsa or spanda or sakti o f the transcendent, Parama
Siva. The splendour o f Parama Siva.
A
movem ent
proves and indicates the existence o f a being.
M ovement (immoveable as J.K.. states) is Sakti and the
being (i.e. Absolute) is Siva. One can not enter into the
state o f Siva or Bhairava without the door or mouth
which is Sakti or BhairavJ, as Bhairava puts forward the
truth o f the essential nature (svarpa) o f Bhairava while
answering Bhairavi, who presents eight forms by
asking, which is the true form o f Bhairava (in Vijnna
Bhairava). Bhairava replies, the Par Sakti herself is
the mukha or dvra o f Bhairava. Now, Bhairavi and
Bhairava, Sakti and Siva, are created by Sadasiva as the
questioning mind and the answering mind (as explained
by M. M. Gopinath Kaviraj ji). Questioning mind is
aspirant, jiv a bhva, Arjuna, Naciket, Yama, Nrada,

105

SRlTANTRLOKAH

M aitrey and answering mind is God, Siva bhva,

Krsna, Yama, Yudhisthira, Mataga and Yjnavalkya
respectively. If Siva or Bhairava answers, it is
Saivgama, if Sakti or Bharavi answers, it is Sktgama
and, if Vsudeva answers, it is Pncartrgama. And
this happens due to Sadsiva.

106

SRTANTRLOKAH

Glossary o f Technical terms

A (3f)
Short form o f anuttara, symbol o f Siva.
Fire.
Consecration o f fire (one can go through the sixth
prasna o f Baudhyana - srauta - sutra).
Advaya :
Without a second, unique, sole.
Adhvan :
The same adhv according t o purusa and vacana
in Sanskrit Grammer. One can consult the verse
87 o f Ratnatrayaparks o f SrTkanthasuri in
Astaprakaranam.
Adhv
Course or path. There are two groups o f adhv.
Desdhv (kal, tattva,bhuvana) and Kldhv
(varna, mantra, pada). Desdhv is Praksa and
Kldhv is Vimarsa. Suddha adhv is the
intrinsic course, the supramundane manifestation.
Auddha adhv is the course o f mundane
manifestation.
Substratum, support.
Adhisthna :
Anacka :
Sounding the consonants without vowels,
concentrating on any mantra back to the source
where it is un uttered.
Anirvacanya : Unutterable, indescribable.
Anugraha :
Grace.
Anuttara :
The Highest, the supreme, Parama Siva, the
Absolute, one than whom nothing is higher, the
vowel a .
A nupaya:
spontaneous realization o f Self without any
special effort.
Anumna :
Inference.
A :
Agni :
Agnistoma :

107

SRTANTRLOKAH

Arm

Apna

Ajnna

One who breathes, the jva, the empirical

individual, the limited, conditioned, the experient
whose predominant nature is the empirical mind.
The vital vyu that goes in downwards, the
inhaled air.
The Primal limitation, mala, ignorance (not the
absence o f knowledge).
(3)

tma-vypti:

Realization o f the Self without the realization of

all-inclusive Siva-nature.
tma-visrnti : Resting in the self.
di koti :
The first edge or point i.e. the heart from which
the measure o f breath is determined.
Bliss, the nature o f Sakti, the essential nature o f
nanda :
Parama Siva along with Cit, the letter a .
nanda-upya: Realization o f Siva-nature without any yogic
discipline. Also known as nanda Yoga or
Anupya.
Expansion. Camatkra or spiritual delight.
bhoga :
m arsa :
Self experience.
Entry, absorption.
vesa
:
Taste.
svda :
Superimposition.
ksepa :
I (?)
Icch
:
Icch upya :
Icch-Sakti :

Will, the letter

(i).
Smbhava-upya, also known as ichhyoga.
The inseparable innate Will Power o f Parama
Siva, the inward state o f Parama Siva in which
Jna and Kriy are unified, the predominant
aspect o f Sadsiva.

108

SRTANTRLOKAH

Idant

This-consciousness, objective consciousness.

I (i)
Tsvara-tattva :

The fourth tattva, counting from Siva. Jnna is

predominant in this tattva.

U (a)
Uceara

Utkrnti
Udna
Uddesa
Udyama
Unmesa :

Unman :
upades :
upamna :
Um
:

Holding the mind at rest on prria. A particular

technique o f concentration on Pranasakti under
nava upya.
Going up or out. Departure.
The vital vyu that moves upwards.
Statement, illustration
The sudden spontaneous emergence o f Supreme
I-consciousness.
Opening o f the eye. The externalizing o f lecha
Sakti, the start o f world-process. Representing the
letter V
That which transcends manas. This Sakti is
amtra, measureless and beyond time.
The first uccrana by a sage.
Comparison, Resemblance
The lecha Sakti o f the Supreme. U=Siva,
ma=Sakti, the Sakti o f Siva. Light or splendour o f
Siva.
0 (*)

Ormicakra :

A form o f Sarpvit for worship.

109

Sr t a n t r l o k a h

Ka ( i)
K a cu k a:

Kararia

Kala

The coverings o f My. Throwing a pall over pure

consciousness (Suddha Samvid) and thus
converting Siva into jfva.
The means o fjnna and kriy. One o f the nava
upyas in which the aspirant contemplates over
the body and the nervous system as an epitome of
the cosmos.
Part. Particle. Aspect. The Sakti o f consciousness
by which all the thirty - six principles are evolved
K (i)

Klgni :
Kla-adhv

A particular Rudra in Nivrtti Kal.

Varna, mantra and pada.

Ku 0)
Kula

Sakti manifesting herself in 36 tattvas.

K ra ( i)

Krama :
Kriy Yoga :
Kriy Sakti :

Realization o f self by means o f Kriy Yoga.

nava upya, also known as Kriyopya.
The power o f assuming any and every form.
K ha ()

KhecarT :

Sub-species o f VmesvarT Sakti, connected with

the pramt, the empirical self. KhecarT is one that
moves in Kha or the vast expanse o f
consciousness.
110

s r Tt a n t r l o k a h

G a ()
Granthi :

Psychic Tangle, psychic complex. Bondage

cosntituted by the modified thoughts.
C a (*)

Cakra
Cakresvara :
Cit
:

Citta

Citi

Cidnanda :

Caitanya :

The group or collective whole o f Saktis.

The master or lord o f the group o f Saktis.
The Absolute, foundational consciousness, the
consciousness that is the unchanging principle o f
all changes.
The limitation o f the Universal Consciousness
manifested in the individual mind, the mind o f the
empirical individual.
The cosciousness-power o f the Absolute that
brings about the world-process.
The nature o f ultimate Reality consisting o f
consciousness and bliss, the sixth stratum o f
nanda in uceara yoga o f nava upya.
The foundational Consciousness which has
absolute freedom o f knowing and doing o f jftana
and kriy sakti.

Jl (sit)
JTva
JTvanmukta :

The individual soul, the empirical self.

The liberated individual who while still living in
the physical body is not conditioned by the
limitation o f his subtle and gross constitution and
believes the entire universe to be an expresson o f
Siva or his highest self.

SRlTANTRLOKAH

Jvanmukti :

Experience o f liberation while still living in the

body. (Actually it is not experience but
experiencing, as J. Krishnamurthy used to coin).
Ta(ct)

Tattva

Thatness, principle, reality, the very being o f a

thing.

Tri (ft)
Trika

The system o f philosophy o f the triad- Nara, Sakti

and iva or para, the highest, concerned with
identity- Praksa, Vimarsa and their smarasya,
parapara, identity in difference- icch, jana and
kriy, and apara, difference and sense of
difference.
Di (ft), D (it), De (i)

Dikcar :
Divya m udr :
Dks
:

Desa adhv :

sub-species o f Vmevar, connected with outer

senses.
KhecarT mudr.
The gift o f spiritual knowledge, the initiation
ceremony pertaining to a disciple by which
spiritual knowledge is imparted and the residual
traces o f his evil deeds are purified,
kal, tattva, and bhuvana.
N O n)

Nada

The first movement o f Siva-sakti towards

manifestation, the unstruck sound experienced in

SRlTANTRLOKAH
susumn, when Sakti fills up the whole universe
with Ndnta, she is designted as Nda. This is
also Sadsiva tattva.
Ni (ft)
Nimesa :
Nirvikalpa :

Closing o f the eye-lid, dissolution o f the world,

the involution o f Siva in matter.
Devoid o f all thought-construct or ideation.

Pa Or)
Pacakrtya :

The ceaseless five-fold act o f Siva-m anifestation,

maintenance o f manifestation, withdrawal o f
manifestation, veiling o f Self and Grace (srsti,
sthiti, samhra, vilaya and anugraha respectively),
bhsana-rakti-vimarsana-bTjvasthpana and
vilpana.
Paca-sakti :
The five fundamental saktis o f siva- Cit, Ananda,
Icch, Jnna and Kriy.
Pati
:
The experient o f Suddha adhv, the liberated
individual.
Para
:
The highest, the Absolute.
Para Pramt : The highest experient, Parama Siva.
Param Si va :
The Highest Reality, the Absolute.
Parapara :
The intermediate stage, unity in diversity.
Parmarsa :
Seizing mentally, experience, comprehension,
remembrance.
Parvk :
The vibratary movement o f the Divine Mind that
brings about manifestation, Logos, Cosmic
Ideation.
Parsakti :
The highest Sakti o f the Divine, Citi, Parvk
ParTksana :
Test, examination.
Pasu :
The empirical individual bound by avidy or
spiritual nescience.
113

Sr t a n t r l o k a h

Pasyanti :

The divine view in undifferentiated form, Vk

sakti, ready to create in which there is no
difference between vcya (object) and vcaka
(word).
Pa :
Bondage.
Prnhant :
The perfect I- cnsciousness, non-relational
I-consciousness.
Praksa :
Light, the principle o f self revelation, the principle
by which every thing also is known.
Prakrti :
The source o f objectivity.
Pramna :
Knowledge, means o f knowledge.
Pramt :
Knower, subject, experient.
Prameya :
Known, object, object o f knowledge.
Pratibh :
Ever creative activity o f consciousness, the
spontaneous Supreme I-consciousness, Para Sakti.
Perceptible, perception.
Pratyaksa :
Pratyhra :
W ithdrawal o f the senses from their Objects.
One resting in Mytattva, not cognizant o f
Pralaykala :
anything, cognizant o f snya or void only.
Prcya :
Foremost
Vital power, vital energy, life energy.
Prria :
Prna-bTja :
The letter ha.
Paunsnajnna : Ultimate knowledge o f Purusa.
Paurusa ajnna : The innate ignorance o f Purusa regarding his real
Self.
Paurusajnna : Knowledge o f ones Siva nature after the
ignorance o f ones real Self has been eliminated.
Ba 0?)
Bindu

The compact mass o f sakti gathered into an

undifferentiated point ready to create, undivided
Light o f Consciousness.

114

s r Tt a n t r l o k a h

Bija:

The active light o f the highest Sakti which is the

root cause o f the universe.
Baindavi kal : Svtantrya sakti, it is that freedom o f Param a Siva
by which the knower always rem ains as the
knower and is never reduced to the known.
Bauddha ajnna : The ignorance inherent in Buddhi by which one
considers his subtle or gross body as the self on
account o f asuddha vikalpas.
Bauddhajnna : Considering oneself as Siva by m eans o f suddha
vikalpas.

Bha (*r)
Bhavan :

The practice o f contemplating or viewing

mentally oneself and everything else as Siva,
jnna yoga, Sakta upya, creative contem plation,
apprehension o f an inner, emergent divine
consciousness.
Bhuvana adhv : The third spatial existence, namely world. There
are 108 bhuvanas, according to Abhinava Gupta.
Sub-species o f Vamevari, connected with the
Bhcar :
bhvas or existent objects.
Experient.
Bhokt :

Ma (n)
Madhyadhma : The central ndT in the prnamayakosa, also
known as brahmanadl or Susumn.
M adhyam :
Sabda in its subtle form as existing in the
antahkarana prior to its gross manifestation.
For Deva, it is mantra and for Devi, it is
Mantra :
mahavidy. It is called mantra, because it induces
manana or reflection on the Supreme and it
provides trna or protection from the whirlgig o f
trans-migratory life (mantra = man + tra, nirukti).

115

SRlTANTRLOKAH

M antres vara :
M ala :

The experient who has realized Tsvara tattva.

Dross, limitation, ignorance that hampers the free
expression o f the spirit.
M ahesvara :
The highest lord, Parama Siva.
M trk cakra : The group o f Saktis pertaining to Mtrk.
MyTya m ala : The limitation due to My which gives to the
soul its gross and subtle body, and brings about a
sense o f difference.
M alin! :
Sakti o f letters which holds the entire universe
within itself and in which the letters are arranged
in an irregular way from na to pha.
M udr :
Mud (joy) + ra (to give).
Y a Or)
Yaja :

Sacrifice, Sacrificial rite.

Va 00

Difference o f perception, an idea as different from

another idea, ideation, thought-construct.
Vikalpa (Suddha) : The fixed Idea that I am Siva.
Vijnnkala : The experient below Suddha Vidy but above
My who has pure awem ess but no agency. He is
free o f Krma and mylya mala but not free o f
nava mala.
/
Self-consciousness or awareness o f Parama Siva
Vim arsa :
full o f jnna and kriy which brings about the
world-process.
VisvottTrna :
Transcendent.
Emanation.
Vi sarga :
Vedaka :
Experient.
Vedya :
Object
Vikalpa :

116

SRTANTRLOKAH

Sa (sr)
Sakti-Cakra :
The group o f the Twelve mahklls.
The vimarsa aspect, the second o f the 36 tattvas.
Sakti tattva :
Sakti-pacaka : The five foundational saktis o f Siva, viz., cit,
nanda, icch, jnna and kriy.
Sakti-pta :
Descent o f Sakti, divine grace by which the
impirical individual turns to and realizes his
essential divine nature.
Skta-samvesa : Identification with Supreme Cosciousness by
means o f Skta-upya.
mbhava upya : Sudden emergence o f Siva-consciousness
without any thought-construct (vikalpa) by a mere
hint that ones essential Self is Siva, also known
as Smbhava Yoga or Icchopya or Icch-Yoga.
Smbhava-samvesa : Identification with Siva without any
thought-construct bom out o f profound insight or
Smbhava upya.
The good. Praksa.
Siva :
Siva(parama) : The Absolute.
Suddha Vidy : The fifth tattva, counting from Siva.
Sa (<0
Sadadhv :

The six forms o f manifestation- Three on the

subjective side and three on the objective side.
Sa (tt)

Sakoca :
Sandhna :
Sthnu :
Saghatta :

Contraction, limitation.
Uniting. Joining. Union.
Firm, fixed, unmovable.
Meeting.

117

SRlTANTRLOKAH

Samvit :

Supreme consciousness in which there is complete

fusion o f praksa and vimarsa. Jnna sakti.
Svtantrya sakti.
Sarnvit-devat : From the macrocosmic point o f view Samvitdevats are khecarl, gocar, dikcarl and bhcar.
From the microcosmic point o f view, the internal
and external senses are said to be sarnvit-devat.
All limited experients.
Sakala :
Sdkhya tattva, the third tattva, counting from
Sadsiva :
Siva
Being possessed by the Divine, absorption o f the
Samvesa :
individual cosciousness in the Divine.
Savikalpa jnna : Knowledge which is acquired through the
judgem ent o f Buddhi.
The state in which the aspirant realizes identity
Syujya :
with the Divine in the midst o f difference.
Sthna-Kalpan : A mode o f nava upya concerned with
concentration o f external things.
Gleam, a throb-like gleam o f the absolute
Sphuratt :
Freedom o f the Divine bringing about the worldprocess, Spanda
the absolutely Free Being, Siva, Bhairava.
Svacchanda :
Essential Nature.
Svarpa :
Svasamvedana : An intuitive apprehension o f oneself without the
aid o f internal and external sense.
Absolute Freedom o f will, Vimarsa sakti.
Svtantrya :

Ha (?)
H a:

Symbol o f Sakti or divine power.

118

RTANTRLOKAH

Index to Im portant Sanskrit technical words

agnitrpti
agnistorria
advaya
antyesti
anugraha
anuttara
anuttara trika artha
anumna
apara
apgama
apaa
abhiseka
abhedabhvan
ambodhi
anu
avaccheda
avntarabheda
asuddhi
ahortrasankrnti
ajnna
ytikathana
vesa
svda
ksepa
icch
icchopya
uceara
utkrnti
uddea
upadesa
upamna
rmicakra

80
70
21,23
73
67
1,2,6,63
6
69
71
78
25
73
78
50
13,39, 75
12
45
50
77
8,9,10,12,13,15
73
5
5
10
40
40
5,76
78
66, 68, 69,73,74,84
5
69
33

119

SRITANTRLOKAH

ekkra
kacuka
karatala
karana
krama
kram am antra
kram tm akat
kriy
kriyopya
kal
kalsvarpa
kryakranabhva
kldhv
kalopya
ksth
khecarl
gatopya
gurutattva
granthi
grmadharmavrtti
cakrabheda
cakrodaya
crm na
citapratibimbat
cidtm at
cinm trarpa
caitanyam tm
jvalana
japa
jgrata
jlvanm ukti
tattva
tattvakraman irpana
tattvabhedana

73
13
14
76
2,22,55
76
2
10,41,42,61
41,45
3
77
77
73
73
50
29
73
76
3
25
77
73
77
76
76
10
9
50
76
77
14
7,11,25
77
73
120

SRlTANTRLOKAH

tattvayojana
tattvavidhi
tattvasaktivicitrat
tarkatattva
tattvdhv
tirodhna
tryambaka
tribhvavicitrat
trka
trkasstra
tuldTks
desdhv
dlks
dlksopakramana
dvra-dvri
dvaitasstra
naropya
nda
nimittaja
nivedyapasu
naimittikapraksa
nysabheda
pati
patisstra
para
parama Siva
paramesvara
parimna
purusa
prvaja uddesa
pautrikavidhi
paunsna
paurusa ajnna
paurusa jnna

77
77
78
76
73
67,73
4
78
31
7
73
73
14,15,83
73
40
52
73
20
73
80
83
79
28
31
31
26,28,31
24,25,26,39,52
77
65,66
74
73
13,14
16
8
121

SRITANTRLOKAH

para
71
partattvntah pravesapathalaksana 76
parapara
71
parm arsodaya
76
parsarpvit
76
parlks
69.71.73.83.84
paropya
73,76
paroksa dlks
73
pasyanti
66,71
praksa
16.17.84
69
pratyaksa
pratibh
2
pramt
21.57.67
pram atrbheda
77
73
pram eyaprakriy
24
pralaykala
prastrl
66.67
69
prcya
20
bindu
3.13
bil
14
bauddha ajnna
bauddha vijnna
14,15
8.14
bauddhajnna
bhvan
22,36,39,55
26,28,29,32,55,75
bhairava
madhyam
71
15,54,59
mataga
24.84
mantra
24
m antresa
77
m antravidybheda
76
mantravTrya
73
m antraugha
73
mandala
24
mahm antresa
122

SrTtantrlokah
mudrik vidhi
73
yajanlya
37
yaja
37,70
yognga
76
rahasyacary
73
rga
3,11
69,73,84
laksana
lingrc
73,83
liiigoddhra
73
varnatattva
76
varnabhedakrama
77
varnodaya
77
vastubheda
77
vikalpa
15,16
vikalprnsa
41
vikasvara-nirvikalpa-vijnna 13
vipaksa
2
vimaratmak praksa
17
vi sarga
1
vijnnabhedaka
73
vijnnkala
24
vaikharl
71
vyavadhna-vyavadhnbhva 40
sakti
21,50,54
saktipta
37
aktimana
22,43
sabda
69
skta
39,57,60
smbhava
39
sstramelana
73
Sivmrta
25
esavrttinirpana
73
suddhamnatva
50
suddhi
50

123

SRTANTRLOKAH

srddhakalpan
sthnakalpa
sthnabheda
sthnu
sthiti
sva-para
svarpa
svasvarpa
svtantrya
svtantrya sat
sagraha
samvitcakra
samhra
samhracitrat
sakoca
sarnvit pratibh
samvit sattarka
samsaytm ik
sakala
satpaks
sady ah sam utkramanadlks
sandhi
samayldlks
samvesa
samvesa nirnaya
srstl
sraksyam na visesrnsa
sarvarpsatah-purnarnsatah
sarvdhrasakti
sksmdlks
jnna
jnnam bandhah
jnnopya

73
79
79
65,66
67
40
12
73
2,10,22
10
77
76
67
77
66
33
31
68
24
2
73
9
73
50,51
45
67,68
68
40
77
73
8,9,11,12,13,15,25
9
41

124

For this Translation, the Sanskrit text is selected from 'The

Kashmir Series o f Text & Studies' (no.23 to no.58, hnika
one to hnika thirty seven), edited with notes by
Mahmahopdhyya Pandit Mukund Rm Shstri and Pt.
Madhsudan Kaul Shstri, Printed at the Indian Press,
Allahabad and 'Nimaya Sagar' Press, Bombay, Published in
1918,1933 respectively. We have three other versions o f the
same work available in the market but, (1) we do not find
verse 76 (of hnika one) in the precept pub. from
ChowkhambaVidyabhawan,Varanasi 2002, (2) we don't find
verse 58 (of hnika one) in the precept pub. by Acharya
Krisnanand Sagar, Gujrat, 1984 and (3) this is one complete
verse:
Visvkrtitvccidcittadvaicitryvabhsakah,
tato'sya bahumpatvamuktam diksottardike.
But in the precept pub. from Sampumanand Sanskrit
University, Varanasi, 1992, 2000, this verse is presented in
two verses-verse 61 and verse 62, with two doubtful verses,
verse 56 and verse 223.
Gautam Chatterjee, well-known writer, has a lineage of
Pt. Ishvara Chandra Vidyasagar, with deep Sanskrit tradition
and has been a close associate o f Thakur Jaidev Singh. His
two books (collection o f plays), related to Kashmir Shaivism,
have already been published. At present, working on the
inter-influence o f Indian Clasical Music and Agam.
'Re-cognition o f an Actor ' is his forthcoming book.
Rs. 225

ISBN 81-86117-05-9