{"id":9010,"date":"2025-09-11T18:35:02","date_gmt":"2025-09-11T16:35:02","guid":{"rendered":"https:\/\/shakti.tattva.se\/?p=9010"},"modified":"2025-09-22T13:57:32","modified_gmt":"2025-09-22T11:57:32","slug":"malinivijayottaratantra-1","status":"publish","type":"page","link":"https:\/\/shakti.tattva.se\/index.php\/malinivijayottaratantra-1\/","title":{"rendered":"M\u0101lin\u012bvijayottaratantra 1"},"content":{"rendered":"

M\u0101lin\u012bvijayottaratantra starts. This first chapter consists of 50 stanzas. I am adding my explanation under every stanza or group of stanzas.<\/p>\n

Read M\u0101lin\u012bvijayottaratantra and experience Supreme Delight, dear \u015aiva.<\/p>\n

Important:<\/span><\/b> All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (–…–) constitutes clarifying further information also added by me.<\/p>\n

top<\/a><\/p>\n

<\/a>\u00a0Chapter 1<\/h3>\n

\u0905\u0925
\n\u092e\u093e\u0932\u093f\u0928\u0940\u0935\u093f\u091c\u092f\u094b\u0924\u094d\u0924\u0930\u0947 \u0924\u0928\u094d\u0924\u094d\u0930\u0947
\n\u092a\u094d\u0930\u0925\u092e\u094b\u093d\u0927\u093f\u0915\u093e\u0930\u0903\u0964<\/span>
\nAtha
\nM\u0101lin\u012bvijayottare tantre
\nPrathamo’dhik\u0101ra\u1e25|<\/p>\n

And now (atha)<\/span> the first (prathama\u1e25)<\/span> chapter (adhik\u0101ra\u1e25)<\/span> in M\u0101lin\u012bvijayottaratantra (m\u0101lin\u012b-vijaya-uttare tantre)<\/span>|<\/p>\n

\n

\u091c\u092f\u0928\u094d\u0924\u093f \u091c\u0917\u0926\u093e\u0928\u0928\u094d\u0926\u0935\u093f\u092a\u0915\u094d\u0937\u0915\u094d\u0937\u092a\u0923\u0915\u094d\u0937\u092e\u093e\u0903\u0964
\n\u092a\u0930\u092e\u0947\u0936\u092e\u0941\u0916\u094b\u0926\u094d\u092d\u0942\u0924\u091c\u094d\u091e\u093e\u0928\u091a\u0928\u094d\u0926\u094d\u0930\u092e\u0930\u0940\u091a\u092f\u0903\u0965\u0967\u0965<\/span>
\nJayanti jagad\u0101nandavipak\u1e63ak\u1e63apa\u1e47ak\u1e63am\u0101\u1e25|
\nParame\u015bamukhodbh\u016btaj\u00f1\u0101nacandramar\u012bcaya\u1e25||1||<\/p>\n

The rays (mar\u012bcaya\u1e25)<\/span> of the moon of wisdom (j\u00f1\u0101na-candra)<\/span> generated –the rays– (udbh\u016bta)<\/span> from the mouth (mukha)<\/span> of the Supreme Lord (parama-\u012b\u015ba)<\/span>, which are able to (k\u1e63am\u0101\u1e25)<\/span> destroy (k\u1e63apa\u1e47a)<\/span> the enemies (vipak\u1e63a)<\/span> of Jagad\u0101nanda –the Bliss of realizing that the entire universe is the Supreme \u015aiva– (jagat-\u0101nanda)<\/span>, (always)<\/i> triumph (jayanti)<\/span>||1||<\/p>\n

Jagad\u0101nanda is the highest Bliss to be achieved in Trika Shaivism. Its attainment amounts to Liberation in this system. It is the supreme Joy of realizing that the universe is not different from Parama\u015biva, one’s own Self. In a nutshell, it is the Bliss emerging from the total realization of unity with all the things.<\/p>\n

\n

\u091c\u0917\u0926\u0930\u094d\u0923\u0935\u092e\u0917\u094d\u0928\u093e\u0928\u093e\u0902 \u0924\u093e\u0930\u0915\u0902 \u0924\u093e\u0930\u0915\u093e\u0928\u094d\u0924\u0915\u092e\u094d\u0964
\n\u0938\u0928\u0924\u094d\u0915\u0941\u092e\u093e\u0930\u0938\u0928\u0915\u0938\u0928\u093e\u0924\u0928\u0938\u0928\u0928\u094d\u0926\u0928\u093e\u0903\u0965\u0968\u0965
\n\u0928\u093e\u0930\u0926\u093e\u0917\u0938\u094d\u0924\u094d\u092f\u0938\u0902\u0935\u0930\u094d\u0924\u0935\u0938\u093f\u0937\u094d\u0920\u093e\u0926\u094d\u092f\u093e \u092e\u0939\u0930\u094d\u0937\u092f\u0903\u0964
\n\u091c\u093f\u091c\u094d\u091e\u093e\u0938\u0935\u0903 \u092a\u0930\u0902 \u0924\u0924\u094d\u0924\u094d\u0935\u0902 \u0936\u093f\u0935\u0936\u0915\u094d\u0924\u094d\u092f\u0941\u0928\u094d\u092e\u0941\u0916\u0940\u0915\u0943\u0924\u093e\u0903\u0965\u0969\u0965
\n\u0938\u092e\u092d\u094d\u092f\u0930\u094d\u091a\u094d\u092f \u0935\u093f\u0927\u093e\u0928\u0947\u0928 \u0924\u0947 \u0924\u092e\u0942\u091a\u0941\u0903 \u092a\u094d\u0930\u0939\u0930\u094d\u0937\u093f\u0924\u093e\u0903\u0964
\n\u092d\u0917\u0935\u0928\u094d\u092f\u094b\u0917\u0938\u0902\u0938\u093f\u0926\u094d\u0927\u093f\u0915\u093e\u0919\u094d\u0915\u094d\u0937\u093f\u0923\u094b \u0935\u092f\u092e\u093e\u0917\u0924\u093e\u0903\u0965\u096a\u0965
\n\u0938\u093e \u091a \u092f\u094b\u0917\u0902 \u0935\u093f\u0928\u093e \u092f\u0938\u094d\u092e\u093e\u0928\u094d\u0928 \u092d\u0935\u0947\u0924\u094d\u0924\u092e\u0924\u094b \u0935\u0926\u0964
\n\u090b\u0937\u093f\u092d\u093f\u0930\u094d\u092f\u094b\u0917\u092e\u093f\u091a\u094d\u091b\u0926\u094d\u092d\u093f\u0903 \u0938 \u0924\u0948\u0930\u0947\u0935\u092e\u0941\u0926\u093e\u0939\u0943\u0924\u0903\u0965\u096b\u0965<\/span>
\nJagadar\u1e47avamagn\u0101n\u0101\u1e41 t\u0101raka\u1e41 t\u0101rak\u0101ntakam|
\nSanatkum\u0101rasanakasan\u0101tanasanandan\u0101\u1e25||2||
\nN\u0101rad\u0101gastyasa\u1e41vartavasi\u1e63\u1e6dh\u0101dy\u0101 mahar\u1e63aya\u1e25|
\nJij\u00f1\u0101sava\u1e25 para\u1e41 tattva\u1e41 \u015biva\u015baktyunmukh\u012bk\u1e5bt\u0101\u1e25||3||
\nSamabhyarcya vidh\u0101nena te tam\u016bcu\u1e25 prahar\u1e63it\u0101\u1e25|
\nBhagavanyogasa\u1e41siddhik\u0101\u1e45k\u1e63i\u1e47o vayam\u0101gat\u0101\u1e25||4||
\nS\u0101 ca yoga\u1e41 vin\u0101 yasm\u0101nna bhavettamato vada|
\n\u1e5a\u1e63ibhiryogamicchadbhi\u1e25 sa tairevamud\u0101h\u1e5bta\u1e25||5||<\/p>\n

The great Seers (mahar\u1e63aya\u1e25)<\/span> Sanatkum\u0101ra, Sanaka, San\u0101tana, Sanandana, N\u0101rada, Agastya, Sa\u1e41varta, Vasi\u1e63\u1e6dha, etc. (sanatkum\u0101ra-sanaka-san\u0101tana-sanandan\u0101\u1e25… n\u0101rada-agastya-sa\u1e41varta-vasi\u1e63\u1e6dha-\u0101dy\u0101\u1e25… te)<\/span>, inspired by the Power of \u015aiva (\u015biva-\u015bakti-unmukh\u012bk\u1e5bt\u0101\u1e25)<\/span>, desiring to know (jij\u00f1\u0101sava\u1e25)<\/span> the Supreme Principle (param tattvam)<\/span> (and)<\/i> being greatly delighted (prahar\u1e63it\u0101\u1e25)<\/span> after duly saluting (samabhyarcya vidh\u0101nena)<\/span> the Destroyer of the demon T\u0101raka –K\u0101rttikeya, one of the sons of \u015aiva– (t\u0101raka-antakam)<\/span> \u2014who is the Savior (t\u0101rakam)<\/span> of the ones who are sunk in the ocean of the world –in Sa\u1e41s\u0101ra or Transmigration replete with misery– (jagat-ar\u1e47ava-magn\u0101n\u0101m)<\/span>\u2014, told (\u016bcu\u1e25)<\/span> him (tam)<\/span>: “Oh Lord (bhagavan)<\/span>, we (vayam)<\/span> have come (to you)<\/i> (\u0101gat\u0101\u1e25)<\/span> desirous (k\u0101\u1e45k\u1e63i\u1e47a\u1e25)<\/span> of (achieving)<\/i> success (sa\u1e41siddhi)<\/span> in Yoga (yoga)<\/span>. Since (yasm\u0101t)<\/span> it –that success– (s\u0101 ca)<\/span> is not possible (na bhavet)<\/span> without Yoga (yogam vin\u0101)<\/span>, therefore (atas)<\/span> tell (us)<\/i> (vada)<\/span> that (Yoga)<\/i> (tam)<\/span> (so we can be successful)<\/i>. He –K\u0101rttikeya– (sa\u1e25)<\/span> was addressed –lit. said– (ud\u0101h\u1e5bta\u1e25)<\/span> in this way (evam)<\/span> by those Seers who wished (to learn such a)<\/i> Yoga (\u1e5b\u1e63ibhi\u1e25 yogam icchadbhi\u1e25… tai\u1e25)<\/span>||2-5||<\/p>\n

All these famous Vedic \u1e5a\u1e63i-s, inspired by the Grace of Parama\u015biva, resorted to K\u0101rttikeya (the Destroyer of demon T\u0101raka) in order to achieve success in Yoga. They came to him as he is celebrated due to his compassion to people sinking in the ocean of Sa\u1e41s\u0101ra or Transmigration full of sorrow (to be born to die, and to die to be reborn, etc.). After saluting him properly, they felt extremely happy for that. Then, they asked him to teach them that Yoga which is the key to be successful in Yoga. This sounds a little redundant, but it is true: You cannot meet with success in Yoga without practicing Yoga.<\/p>\n

\n

\u092a\u094d\u0930\u0924\u094d\u092f\u0941\u0935\u093e\u091a \u092a\u094d\u0930\u0939\u0943\u0937\u094d\u091f\u093e\u0924\u094d\u092e\u093e \u0928\u092e\u0938\u094d\u0915\u0943\u0924\u094d\u092f \u092e\u0939\u0947\u0936\u094d\u0935\u0930\u092e\u094d\u0964
\n\u0936\u0943\u0923\u0941\u0927\u094d\u0935\u0902 \u0938\u092e\u094d\u092a\u094d\u0930\u0935\u0915\u094d\u0937\u094d\u092f\u093e\u092e\u093f \u0938\u0930\u094d\u0935\u0938\u093f\u0926\u094d\u0927\u093f\u092b\u0932\u092a\u094d\u0930\u0926\u092e\u094d\u0965\u096c\u0965
\n\u092e\u093e\u0932\u093f\u0928\u0940\u0935\u093f\u091c\u092f\u0902 \u0924\u0928\u094d\u0924\u094d\u0930\u0902 \u092a\u0930\u092e\u0947\u0936\u092e\u0941\u0916\u094b\u0926\u094d\u0917\u0924\u092e\u094d\u0964
\n\u092d\u0941\u0915\u094d\u0924\u093f\u092e\u0941\u0915\u094d\u0924\u093f\u092a\u094d\u0930\u0926\u093e\u0924\u093e\u0930\u092e\u0941\u092e\u0947\u0936\u092e\u092e\u0930\u093e\u0930\u094d\u091a\u093f\u0924\u092e\u094d\u0965\u096d\u0965
\n\u0938\u094d\u0935\u0938\u094d\u0925\u093e\u0928\u0938\u094d\u0925\u092e\u0941\u092e\u093e \u0926\u0947\u0935\u0940 \u092a\u094d\u0930\u0923\u093f\u092a\u0924\u094d\u092f\u0947\u0926\u092e\u092c\u094d\u0930\u0935\u0940\u0924\u094d\u0964
\n\u0938\u093f\u0926\u094d\u0927\u092f\u094b\u0917\u0940\u0936\u094d\u0935\u0930\u0940\u0924\u0928\u094d\u0924\u094d\u0930\u0902 \u0928\u0935\u0915\u094b\u091f\u093f\u092a\u094d\u0930\u0935\u093f\u0938\u094d\u0924\u0930\u092e\u094d\u0965\u096e\u0965
\n\u092f\u0924\u094d\u0924\u094d\u0935\u092f\u093e \u0915\u0925\u093f\u0924\u0902 \u092a\u0942\u0930\u094d\u0935\u0902 \u092d\u0947\u0926\u0924\u094d\u0930\u092f\u0935\u093f\u0938\u0930\u094d\u092a\u093f\u0924\u092e\u094d\u0964
\n\u092e\u093e\u0932\u093f\u0928\u0940\u0935\u093f\u091c\u092f\u0947 \u0924\u0928\u094d\u0924\u094d\u0930\u0947 \u0915\u094b\u091f\u093f\u0924\u094d\u0930\u093f\u0924\u092f\u0932\u0915\u094d\u0937\u093f\u0924\u0947\u0965\u096f\u0965
\n\u092f\u094b\u0917\u092e\u093e\u0930\u094d\u0917\u0938\u094d\u0924\u094d\u0935\u092f\u093e \u092a\u094d\u0930\u094b\u0915\u094d\u0924\u0903 \u0938\u0941\u0935\u093f\u0938\u094d\u0924\u0940\u0930\u094d\u0923\u094b \u092e\u0939\u0947\u0936\u094d\u0935\u0930\u0964
\n\u092d\u0942\u092f\u0938\u094d\u0924\u0938\u094d\u092f\u094b\u092a\u0938\u0902\u0939\u093e\u0930\u0903 \u092a\u094d\u0930\u094b\u0915\u094d\u0924\u094b \u0926\u094d\u0935\u093e\u0926\u0936\u092d\u093f\u0938\u094d\u0924\u0925\u093e\u0965\u0967\u0966\u0965<\/span>
\nPratyuv\u0101ca prah\u1e5b\u1e63\u1e6d\u0101tm\u0101 namask\u1e5btya mahe\u015bvaram|
\n\u015a\u1e5b\u1e47udhva\u1e41 sampravak\u1e63y\u0101mi sarvasiddhiphalapradam||6||
\nM\u0101lin\u012bvijaya\u1e41 tantra\u1e41 parame\u015bamukhodgatam|
\nBhuktimuktiprad\u0101t\u0101ramume\u015bamamar\u0101rcitam||7||
\nSvasth\u0101nasthamum\u0101 dev\u012b pra\u1e47ipatyedamabrav\u012bt|
\nSiddhayog\u012b\u015bvar\u012btantra\u1e41 navako\u1e6dipravistaram||8||
\nYattvay\u0101 kathita\u1e41 p\u016brva\u1e41 bhedatrayavisarpitam|
\nM\u0101lin\u012bvijaye tantre ko\u1e6ditritayalak\u1e63ite||9||
\nYogam\u0101rgastvay\u0101 prokta\u1e25 suvist\u012br\u1e47o mahe\u015bvara|
\nBh\u016byastasyopasa\u1e41h\u0101ra\u1e25 prokto dv\u0101da\u015babhistath\u0101||10||<\/p>\n

After bowing (namask\u1e5btya)<\/span> to the Great Lord –\u015aiva– (mah\u0101-\u012b\u015bvaram)<\/span>, the extremely glad one –K\u0101rttikeya– (prah\u1e5b\u1e63\u1e6da-\u0101tm\u0101)<\/span> answered (pratyuv\u0101ca)<\/span>: Listen up (\u015b\u1e5b\u1e47udhvam)<\/span> (because)<\/i> I will fully explain (sampravak\u1e63y\u0101mi)<\/span> M\u0101lin\u012bvijayatantra (m\u0101lin\u012bvijayam tantram)<\/span> which has come out (udgatam)<\/span> of the mouth (mukha)<\/span> of the Supreme Lord (parama-\u012b\u015ba)<\/span> (and)<\/i> which grants (pradam)<\/span> the fruit (phala)<\/span> of all perfections (sarva-siddhi)<\/span>: After prostrating Herself (pra\u1e47ipatya)<\/span> before the Lord of Um\u0101 (um\u0101-\u012b\u015bam)<\/span> \u2014before the One who stays in His own Place –in His own Self– (sva-sth\u0101nas-tham)<\/span>, bestows worldly enjoyment and spiritual Liberation (bhukti-mukti-prad\u0101t\u0101ram)<\/span>, (and)<\/i> is worshiped by the gods (amara-arcitam)<\/span>\u2014, Goddess Um\u0101 –i.e. P\u0101rvat\u012b– (um\u0101 dev\u012b)<\/span> said (abrav\u012bt)<\/span> this (idam)<\/span>: The Siddhayog\u012b\u015bvar\u012btantra (siddhayog\u012b\u015bvar\u012b-tantram)<\/span>, extending up to ninety million (of stanzas)<\/i> (nava-ko\u1e6di-pravistaram)<\/span>, which (yad)<\/span> was previously narrated (kathitam p\u016brvam)<\/span> by You (tvay\u0101)<\/span>, consists of three divisions (bheda-traya-visarpitam)<\/span>. In the M\u0101lin\u012bvijayatantra (m\u0101lin\u012b-vijaye tantre)<\/span>, which is characterized by (including)<\/i> thirty million (of stanzas)<\/i> (ko\u1e6di-tritaya-lak\u1e63ite)<\/span>, the path of Yoga (yoga-m\u0101rga\u1e25)<\/span> has been extensively described (prokta\u1e25 suvist\u012br\u1e47a)<\/span> by You (tvay\u0101)<\/span>, oh Great Lord (mah\u0101-\u012b\u015bvara)<\/span>! Similarly (tath\u0101)<\/span>, again (bh\u016byas)<\/span>, by means of twelve (thousand stanzas)<\/i> (dv\u0101da\u015babhi\u1e25)<\/span>, a compendium (upasa\u1e41h\u0101ra\u1e25)<\/span> of that –of the version with thirty million stanzas– (tasya)<\/span> has been declared (by You)<\/i> (prokta\u1e25)<\/span>||6-10||<\/p>\n

Now K\u0101rttikeya begins to tell the story of M\u0101lin\u012bvijayottaratantra. He narrates that the Goddess (P\u0101rvat\u012b), i.e. Um\u0101 (the Splendor of Parama\u015biva), one day approached the Great Lord and started to describe the story of this scripture:<\/p>\n

First there was a massive Tantra called Siddhayog\u012b\u015bvar\u012btantra containing 90 million stanzas (overwhelming!). This Tantra was divided into three sections dealing with bheda, bhed\u0101bheda and abheda (dualism, mixture of dualism and non-dualism, and non-dualism). As this first version was absolutely heavy, Parama\u015biva reduced it to 30 million stanzas (still overwhelming!). This version was called M\u0101lin\u012bvijayatantra. In it, the path of Yoga has been extensively explained by the Great Lord. But again, Parama\u015biva needed to reduce the size due to the weak intellects of the beings. He then created a 12,000 stanzas version, which is a compendium or summary of the 30 million stanzas version.<\/p>\n

top<\/a><\/p>\n

<\/a>\u00a0Stanzas 11 to 21<\/h3>\n

\u0938\u0939\u0938\u094d\u0930\u0948\u0903 \u0938\u094b\u093d\u092a\u093f \u0935\u093f\u0938\u094d\u0924\u0940\u0930\u094d\u0923\u094b \u0917\u0943\u0939\u094d\u092f\u0924\u0947 \u0928\u093e\u0932\u094d\u092a\u092c\u0941\u0926\u094d\u0927\u093f\u092d\u093f\u0903\u0964
\n\u0905\u0924\u0938\u094d\u0924\u092e\u0941\u092a\u0938\u0902\u0939\u0943\u0924\u094d\u092f \u0938\u092e\u093e\u0938\u093e\u0926\u0932\u094d\u092a\u0927\u0940\u0939\u093f\u0924\u092e\u094d\u0965\u0967\u0967\u0965
\n\u0938\u0930\u094d\u0935\u0938\u093f\u0926\u094d\u0927\u093f\u0915\u0930\u0902 \u092c\u094d\u0930\u0942\u0939\u093f \u092a\u094d\u0930\u0938\u093e\u0926\u093e\u0924\u094d\u092a\u0930\u092e\u0947\u0936\u094d\u0935\u0930\u0964
\n\u090f\u0935\u092e\u0941\u0915\u094d\u0924\u0938\u094d\u0924\u0926\u093e \u0926\u0947\u0935\u094d\u092f\u093e \u092a\u094d\u0930\u0939\u0938\u094d\u092f\u094b\u0935\u093e\u091a \u0935\u093f\u0936\u094d\u0935\u0930\u093e\u091f\u094d\u0965\u0967\u0968\u0965<\/span>
\nSahasrai\u1e25 so’pi vist\u012br\u1e47o g\u1e5bhyate n\u0101lpabuddhibhi\u1e25|
\nAtastamupasa\u1e41h\u1e5btya sam\u0101s\u0101dalpadh\u012bhitam||11||
\nSarvasiddhikara\u1e41 br\u016bhi pras\u0101d\u0101tparame\u015bvara|
\nEvamuktastad\u0101 devy\u0101 prahasyov\u0101ca vi\u015bvar\u0101\u1e6d||12||<\/p>\n

Even (api)<\/span> that (sa\u1e25)<\/span> extensive (version containing twelve thousand stanzas)<\/i> (vist\u012br\u1e47a\u1e25)<\/span> could not be grasped (g\u1e5bhyate na)<\/span> by the thousands of beings endowed with little intellects (sahasrai\u1e25… alpa-buddhibhi\u1e25)<\/span>. For this reason (atas)<\/span>, oh Supreme Lord (parama-\u012b\u015bvara)<\/span>, after having succinctly summarized (upasa\u1e41h\u1e5btya sam\u0101s\u0101t)<\/span> that (twelve thousand stanzas version into an even shorter version)<\/i> (tam)<\/span> for the good of the ones having weak intellects (alpa-dh\u012b-hitam)<\/span>, narrate (br\u016bhi)<\/span> as a favor (pras\u0101d\u0101t)<\/span> (this new shorter version of the Tantra which, despite its conciseness, is able to)<\/i> produce total success –success in all– (sarva-siddhi-karam)<\/span>. Then (tad\u0101)<\/span>, the King of the universe –Parama\u015biva– (vi\u015bva-r\u0101\u1e6d)<\/span>, so said (evam ukta\u1e25)<\/span> by the Goddess (devy\u0101)<\/span>, after smiling (prahasya)<\/span>, proclaimed (uv\u0101ca)<\/span>||11-12||<\/p>\n

Even such a short version of the scripture containing 12,000 stanzas could not be understood by the thousands of small-minded ones. Though it looks like a joke, it is not one. Many important scriptures in the Vedic tradition are lengthier than that. So, \u015aakti kindly asks Parama\u015biva two things: (1)<\/b><\/i> Summarize the still long version being composed of 12,000 stanzas, and (2)<\/b><\/i> narrate it for the spiritual success of all the beings. As a result, the Great Lord had to smile, because even the 12,000 stanzas version was very difficult for a lot of people at that time. The final result was the scripture we are studying right now: A super compressed version furnished with only 1281.5 stanzas called M\u0101lin\u012bvijayottaratantra. I can say that, at the time I am writing this translation and notes, the scripture should be shortened into something even smaller in size, e.g. 10 stanzas. The problem now is not only the massive presence of people with weak intellect, but also the overwhelming presence of people without any intellect almost. By ‘intellect’ here I mean: An intellect which is minimally fit for studying scriptures of this magnitude and depth. The intellect being referred to here is not an intellect that is only good for mathematics and so on.<\/p>\n

\n

\u0936\u0943\u0923\u0941 \u0926\u0947\u0935\u093f \u092a\u094d\u0930\u0935\u0915\u094d\u0937\u094d\u092f\u093e\u092e\u093f \u0938\u093f\u0926\u094d\u0927\u092f\u094b\u0917\u0940\u0936\u094d\u0935\u0930\u0940\u092e\u0924\u092e\u094d\u0964
\n\u092f\u0928\u094d\u0928 \u0915\u0938\u094d\u092f\u091a\u093f\u0926\u093e\u0916\u094d\u092f\u093e\u0924\u0902 \u092e\u093e\u0932\u093f\u0928\u0940\u0935\u093f\u091c\u092f\u094b\u0924\u094d\u0924\u0930\u092e\u094d\u0965\u0967\u0969\u0965<\/span>
\n\u015a\u1e5b\u1e47u devi pravak\u1e63y\u0101mi siddhayog\u012b\u015bvar\u012bmatam|
\nYanna kasyacid\u0101khy\u0101ta\u1e41 m\u0101lin\u012bvijayottaram||13||<\/p>\n

Oh Goddess (devi)<\/span>, listen up (\u015b\u1e5b\u1e47u)<\/span>! (Now)<\/i> I will relate (pravak\u1e63y\u0101mi)<\/span> M\u0101lin\u012bvijayottaratantra (m\u0101lin\u012b-vijaya-uttaram)<\/span> containing the doctrine of Siddhayog\u012b\u015bvar\u012btantra (siddhayog\u012b\u015bvar\u012b-matam)<\/span>, which –i.e. M\u0101lin\u012bvijayottaratantra– (yad)<\/span> has not been declared (na… \u0101khy\u0101tam)<\/span> to nobody (else)<\/i> (kasyacid)<\/span>||13||<\/p>\n

The last compression of the massive teachings contained in Siddhayog\u012b\u015bvar\u012btantra is known as M\u0101lin\u012bvijayottaratantra (the Tantra we are studying right now).<\/p>\n

\n

\u092e\u092f\u093e\u092a\u094d\u092f\u0947\u0924\u0924\u094d\u092a\u0941\u0930\u093e \u092a\u094d\u0930\u093e\u092a\u094d\u0924\u092e\u0918\u094b\u0930\u093e\u0924\u094d\u092a\u0930\u092e\u093e\u0924\u094d\u092e\u0928\u0903\u0964
\n\u0909\u092a\u093e\u0926\u0947\u092f\u0902 \u091a \u0939\u0947\u092f\u0902 \u091a \u0935\u093f\u091c\u094d\u091e\u0947\u092f\u0902 \u092a\u0930\u092e\u093e\u0930\u094d\u0925\u0924\u0903\u0965\u0967\u096a\u0965
\n\u0936\u093f\u0935\u0903 \u0936\u0915\u094d\u0924\u093f\u0903 \u0938\u0935\u093f\u0926\u094d\u092f\u0947\u0936\u093e \u092e\u0928\u094d\u0924\u094d\u0930\u093e \u092e\u0928\u094d\u0924\u094d\u0930\u0947\u0936\u094d\u0935\u0930\u093e\u0923\u0935\u0903\u0964
\n\u0909\u092a\u093e\u0926\u0947\u092f\u092e\u093f\u0924\u093f \u092a\u094d\u0930\u094b\u0915\u094d\u0924\u092e\u0947\u0924\u0924\u094d\u0937\u091f\u094d\u0915\u0902 \u092b\u0932\u093e\u0930\u094d\u0925\u093f\u0928\u093e\u092e\u094d\u0965\u0967\u096b\u0965
\n\u092e\u0932\u0903 \u0915\u0930\u094d\u092e \u091a \u092e\u093e\u092f\u093e \u091a \u092e\u093e\u092f\u0940\u092f\u092e\u0916\u093f\u0932\u0902 \u091c\u0917\u0924\u094d\u0964
\n\u0938\u0930\u094d\u0935\u0902 \u0939\u0947\u092f\u092e\u093f\u0924\u093f \u092a\u094d\u0930\u094b\u0915\u094d\u0924\u0902 \u0935\u093f\u091c\u094d\u091e\u0947\u092f\u0902 \u0935\u0938\u094d\u0924\u0941 \u0928\u093f\u0936\u094d\u091a\u093f\u0924\u092e\u094d\u0965\u0967\u096c\u0965<\/span>
\nMay\u0101pyetatpur\u0101 pr\u0101ptamaghor\u0101tparam\u0101tmana\u1e25|
\nUp\u0101deya\u1e41 ca heya\u1e41 ca vij\u00f1eya\u1e41 param\u0101rthata\u1e25||14||
\n\u015aiva\u1e25 \u015bakti\u1e25 savidye\u015b\u0101 mantr\u0101 mantre\u015bvar\u0101\u1e47ava\u1e25|
\nUp\u0101deyamiti proktametat\u1e63a\u1e6dka\u1e41 phal\u0101rthin\u0101m||15||
\nMala\u1e25 karma ca m\u0101y\u0101 ca m\u0101y\u012byamakhila\u1e41 jagat|
\nSarva\u1e41 heyamiti prokta\u1e41 vij\u00f1eya\u1e41 vastu ni\u015bcitam||16||<\/p>\n

I previously obtained this (Tantra)<\/i> (may\u0101 api etad pur\u0101 pr\u0101ptam)<\/span> from non-terrible Param\u0101tm\u0101 (aghor\u0101t param\u0101tmana\u1e25)<\/span>. It should be really known (vij\u00f1eyam param\u0101rthata\u1e25)<\/span> what is acceptable (up\u0101deyam)<\/span> and (ca… ca)<\/span> what is rejectable (heyam)<\/span>. \u015aiva, \u015aakti, Savidye\u015ba-s –i.e. Mantramahe\u015bvara-s–, Mantra-s, Mantre\u015bvara-s and \u0100\u1e47ava-s –i.e. Vij\u00f1\u0101n\u0101kala-s– (\u015biva\u1e25 \u015bakti\u1e25 savidye\u015b\u0101\u1e25 mantr\u0101\u1e25 mantre\u015bvara-\u0101\u1e47ava\u1e25)<\/span>; this (etad)<\/span> group of six (\u1e63a\u1e6dkam)<\/span> is said to be (proktam)<\/span> ‘acceptable’ (up\u0101deyam iti)<\/span> to the spiritual aspirants who are desirous of (good)<\/i> results (in their spiritual path)<\/i> (phala-arthin\u0101m)<\/span>. Mala –i.e. \u0100\u1e47avamala–, Karma –i.e. K\u0101rmamala– and M\u0101y\u0101 –i.e. M\u0101y\u012byamala– (mala\u1e25 karma ca m\u0101y\u0101 ca)<\/span>; all (this)<\/i> completely mayic world (m\u0101y\u012byam akhilam jagat… sarvam)<\/span> is said to be (proktam)<\/span> ‘rejectable’ (heyam)<\/span>. This matter (vastu)<\/span> should be definitively understood (vij\u00f1eyam… ni\u015bcitam)<\/span>||14-16||<\/p>\n

Though the Great Lord \u015aiva is obviously the Supreme Self (Param\u0101tm\u0101), since He is now positioned as the narrator, He can say that He received this M\u0101lin\u012bvijayottaratantra from the Supreme Self (Param\u0101tm\u0101), in whom there is no duality at all in the form of someone narrating and someone listening to the narration. So, it is Himself in an inferior aspect receiving the teachings from Himself in a superior aspect. And this superior aspect is always non-terrible because it is merged into the non-dualistic Truth.<\/p>\n

Next, \u015aiva exhibits the name of the five pram\u0101t\u0101-s (experients\/knowers) of the first five tattva-s (read Tattvic Chart<\/a>): \u015aivapram\u0101t\u0101 (experient\/knower of \u015aivatattva and \u015aaktitattva), Mantramahe\u015bvara (experient\/knower of Sad\u0101\u015bivatattva), Mantre\u015bvara (experient\/knower of \u012a\u015bvaratattva) and Mantra (experient\/knower of Sadvidy\u0101tattva). Additionally, a fifth experient called Vij\u00f1\u0101n\u0101kala (experient\/knower of the upper region of Mah\u0101m\u0101y\u0101, between tattva-s 5 and 6) is also included as ‘acceptable’, i.e. his state is desirable despite of the stain of some limitation. But next, all the absolutely mayic world derived from the three mala-s or impurities (\u0100\u1e47avamala, M\u0101y\u012byamala and K\u0101rmamala), i.e. from \u0100\u1e47avamala between tattva-s 5 and 6 down to the earth element (tattva 36), is ‘rejectable’ always.<\/p>\n

\u0100\u1e47avamala inoculates the notion of ‘lack of fullness’ in the minds of all the beings affected by limitation. M\u0101y\u012byamala inoculates the notion of duality, and K\u0101rmamala inoculates the notion of doership. All these three mala-s are to be abandoned.<\/p>\n

In this mayic world there are two experients\/knowers: Pralay\u0101kala (deeply sleeping in the womb of M\u0101y\u0101tattva) and Sakala (the lowest experient\/knower being affected by the whole three mala-s). This matter about what is acceptable and rejectable should be perfectly understood or a lot of confusion will arise. And this confusion is again an undesirable result from the mayic world.<\/p>\n

\n

\u090f\u0924\u091c\u094d\u091c\u094d\u091e\u093e\u0924\u094d\u0935\u093e \u092a\u0930\u093f\u0924\u094d\u092f\u091c\u094d\u092f \u0938\u0930\u094d\u0935\u0938\u093f\u0926\u094d\u0927\u093f\u092b\u0932\u0902 \u0932\u092d\u0947\u0924\u094d\u0964
\n\u0924\u0924\u094d\u0930\u0947\u0936\u0903 \u0938\u0930\u094d\u0935\u0915\u0943\u091a\u094d\u091b\u093e\u0928\u094d\u0924\u0903 \u0938\u0930\u094d\u0935\u091c\u094d\u091e\u0903 \u0938\u0930\u094d\u0935\u0915\u0943\u0924\u094d\u092a\u094d\u0930\u092d\u0941\u0903\u0965\u0967\u096d\u0965<\/span>
\nEtajj\u00f1\u0101tv\u0101 parityajya sarvasiddhiphala\u1e41 labhet|
\nTatre\u015ba\u1e25 sarvak\u1e5bcch\u0101nta\u1e25 sarvaj\u00f1a\u1e25 sarvak\u1e5btprabhu\u1e25||17||<\/p>\n

After knowing (j\u00f1\u0101tv\u0101)<\/span> this (which is to be rejected)<\/i> (etad)<\/span> (and)<\/i> after abandoning (it)<\/i> completely (parityajya)<\/span>, (the spiritual aspirant)<\/i> acquires (labhet)<\/span> the fruit (phalam)<\/span> (known as)<\/i> all the perfections (sarva-siddhi)<\/span>. There –in the group of what is acceptable– (tatra)<\/span>, \u012a\u015ba –i.e. the \u015aivapram\u0101t\u0101– (\u012b\u015ba\u1e25)<\/span> (is)<\/i> the Doer of all (that exists)<\/i> (sarva-k\u1e5bt)<\/span>, Peaceful (\u015b\u0101nta\u1e25)<\/span>, Omniscient (sarva-j\u00f1a\u1e25)<\/span> (and)<\/i> the Lord who accomplishes all –i.e. He can do, undo or do otherwise at will– (sarvak\u1e5bt prabhu\u1e25)<\/span>||17||<\/p>\n

When the spiritual aspirant not only know what is rejectable but so he is able to completely abandon it, then he gets all types of perfections in Yoga. In the group of what is acceptable, \u012a\u015ba (i.e. \u015aiva), is the One who does all that exists in this universe. He is completely Peaceful, i.e. His essential nature cannot be altered by the impetuosity of the creation of different objects. He is also Omniscient because His Power pervades it all. Besides, He can do, undo or do otherwise at will, i.e. He is the Lord who accomplishes all.<\/p>\n

\n

\u0938\u0915\u0932\u094b \u0928\u093f\u0937\u094d\u0915\u0932\u094b\u093d\u0928\u0928\u094d\u0924\u0903 \u0936\u0915\u094d\u0924\u093f\u0930\u092a\u094d\u092f\u0938\u094d\u092f \u0924\u0926\u094d\u0935\u093f\u0927\u093e\u0964
\n\u0938 \u0938\u093f\u0938\u0943\u0915\u094d\u0937\u0941\u0930\u094d\u091c\u0917\u0924\u094d\u0938\u0943\u0937\u094d\u091f\u0947\u0930\u093e\u0926\u093e\u0935\u0947\u0935 \u0928\u093f\u091c\u0947\u091a\u094d\u091b\u092f\u093e\u0965\u0967\u096e\u0965
\n\u0935\u093f\u091c\u094d\u091e\u093e\u0928\u0915\u0947\u0935\u0932\u093e\u0928\u0937\u094d\u091f\u094c \u092c\u094b\u0927\u092f\u093e\u092e\u093e\u0938 \u092a\u0941\u0926\u094d\u0917\u0932\u093e\u0928\u094d\u0964
\n\u0905\u0918\u094b\u0930\u0903 \u092a\u0930\u092e\u094b \u0918\u094b\u0930\u094b \u0918\u094b\u0930\u0930\u0942\u092a\u0938\u094d\u0924\u0926\u093e\u0928\u0928\u0903\u0965\u0967\u096f\u0965
\n\u092d\u0940\u092e\u0936\u094d\u091a \u092d\u0940\u0937\u0923\u0936\u094d\u091a\u0948\u0935 \u0935\u092e\u0928\u0903 \u092a\u093f\u0935\u0928\u0938\u094d\u0924\u0925\u093e\u0964
\n\u090f\u0924\u093e\u0928\u0937\u094d\u091f\u094c \u0938\u094d\u0925\u093f\u0924\u093f\u0927\u094d\u0935\u0902\u0938\u0930\u0915\u094d\u0937\u093e\u0928\u0941\u0917\u094d\u0930\u0939\u0915\u093e\u0930\u093f\u0923\u0903\u0965\u0968\u0966\u0965
\n\u092e\u0928\u094d\u0924\u094d\u0930\u092e\u0928\u094d\u0924\u094d\u0930\u0947\u0936\u094d\u0935\u0930\u0947\u0936\u0924\u094d\u0935\u0947 \u0938\u0928\u094d\u0928\u093f\u092f\u094b\u091c\u094d\u092f \u0924\u0924\u0903 \u092a\u0941\u0928\u0903\u0964
\n\u092e\u0928\u094d\u0924\u094d\u0930\u093e\u0923\u093e\u092e\u0938\u0943\u091c\u0924\u094d\u0924\u0926\u094d\u0935\u0924\u094d\u0938\u092a\u094d\u0924 \u0915\u094b\u091f\u0940\u0903 \u0938\u092e\u0923\u094d\u0921\u0932\u093e\u0903\u0965\u0968\u0967\u0965<\/span>
\nSakalo ni\u1e63kalo’nanta\u1e25 \u015baktirapyasya tadvidh\u0101|
\nSa sis\u1e5bk\u1e63urjagats\u1e5b\u1e63\u1e6der\u0101d\u0101veva nijecchay\u0101||18||
\nVij\u00f1\u0101nakeval\u0101na\u1e63\u1e6dau bodhay\u0101m\u0101sa pudgal\u0101n|
\nAghora\u1e25 paramo ghoro ghorar\u016bpastad\u0101nana\u1e25||19||
\nBh\u012bma\u015bca bh\u012b\u1e63a\u1e47a\u015bcaiva vamana\u1e25 pivanastath\u0101|
\nEt\u0101na\u1e63\u1e6dau sthitidhva\u1e41sarak\u1e63\u0101nugrahak\u0101ri\u1e47a\u1e25||20||
\nMantramantre\u015bvare\u015batve sanniyojya tata\u1e25 puna\u1e25|
\nMantr\u0101\u1e47\u0101mas\u1e5bjattadvatsapta ko\u1e6d\u012b\u1e25 sama\u1e47\u1e0dal\u0101\u1e25||21||<\/p>\n

(He is also)<\/i> consisting of parts (sakala\u1e25)<\/span>, without parts (ni\u1e63kala\u1e25)<\/span> (and)<\/i> infinite (ananta\u1e25)<\/span>, and also (api)<\/span> His (tasya)<\/span> \u015aakti or Power (\u015bakti\u1e25)<\/span> is like this (tadvidh\u0101)<\/span>. At the beginning (\u0101dau eva)<\/span> of the universal manifestation (jagat-s\u1e5b\u1e63\u1e6de\u1e25)<\/span>, He (sa\u1e25)<\/span>, desirous of creating (sis\u1e5bk\u1e63u\u1e25)<\/span> at will (nija-icchay\u0101)<\/span>, awakened (bodhay\u0101m\u0101sa)<\/span> eight (a\u1e63\u1e6dau)<\/span> individual souls (pudgal\u0101n)<\/span> (known as)<\/i> Vij\u00f1\u0101nakevala-s –Vij\u00f1\u0101n\u0101kala-s– (vij\u00f1\u0101nakeval\u0101n)<\/span>. (Their names are as follows:)<\/i> Aghora (aghora\u1e25)<\/span>, Paramaghora (parama\u1e25 ghora\u1e25)<\/span>, Ghora –lit. he who is Ghora– (ghora-r\u016bpa\u1e25)<\/span>, Ghor\u0101nana or Ghoramukha –lit. the one who has the face of that, i.e. the face of Ghora– (tad-\u0101nana\u1e25)<\/span>, Bh\u012bma (bh\u012bma\u1e25)<\/span>, Bh\u012b\u1e63a\u1e47a (bh\u012b\u1e63a\u1e47a\u1e25)<\/span>, Vamana (vamana\u1e25)<\/span> as well as (ca… ca eva… tath\u0101)<\/span> Pivana (pivana\u1e25)<\/span>. After appointing (sa\u1e41niyojya tatas)<\/span> these (et\u0101n)<\/span> eight (a\u1e63\u1e6dau)<\/span> doers of (the universal acts of)<\/i> maintenance, dissolution, protection (of the universe along with)<\/i> Grace (bestowal on the beings)<\/i> (sthiti-dhva\u1e41sa-rak\u1e63\u0101-anugraha-k\u0101ri\u1e47a\u1e25)<\/span> to the posts –lit. to the lordship– (\u012b\u015batve)<\/span> of Mantra and Mantre\u015bvara (mantra-mantre\u015bvara)<\/span>, He, like them, manifested –lit. He, like them, again manifested– (punar… as\u1e5bjat tadvat)<\/span> seventy million (sapta ko\u1e6d\u012b\u1e25)<\/span> Mantra-s (mantr\u0101\u1e47\u0101m)<\/span> together with their arrangements –lit. together with their circles– (sa-ma\u1e47\u1e0dal\u0101\u1e25)<\/span>||18-21||<\/p>\n

Parama\u015biva has parts, has no parts and is infinite. He covers all the possibilities always. And His Supreme Power is like Him because is absolutely one with Him. There is no time or space in His essential nature despite the use of a conjugation in periphrastic perfect tense indicating remote past: bodhay\u0101m\u0101sa (He awakened… a long time ago). Nonetheless, in order to display the universal Sport, in the Tantra He specifically wrote: ‘At the beginning of the universal manifestation’. At that time, in this universal Play, He awakened, i.e. He promoted eight Vij\u00f1\u0101n\u0101kala-s (stationed between the tattva-s 5 and 6) to the tattva-s 4 and 5, transforming them into Mantre\u015bvara-s (lords of tattva 4) and Mantra-s (lords of tattva 5). And because all this ‘creation’ is only Him always, He, like them, proceeded to create 70 million Mantra-s (both the Mantra knowers and the sacred formulas constituting their bodies) together with their arrangements (deities and everything else related to such Mantra-s). These Mantra-s specifically emanated from the mouth of Anantabha\u1e6d\u1e6d\u0101raka, the chief of the Mantra-s.<\/p>\n

top<\/a><\/p>\n

<\/a>\u00a0Stanzas 22 to 30<\/h3>\n

\u0938\u0930\u094d\u0935\u0947\u093d\u092a\u094d\u092f\u0947\u0924\u0947 \u092e\u0939\u093e\u0924\u094d\u092e\u093e\u0928\u094b \u092e\u0928\u094d\u0924\u094d\u0930\u093e\u0903 \u0938\u0930\u094d\u0935\u092b\u0932\u092a\u094d\u0930\u0926\u093e\u0903\u0964
\n\u0906\u0924\u094d\u092e\u093e \u091a\u0924\u0941\u0930\u094d\u0935\u093f\u0927\u094b \u091c\u094d\u091e\u0947\u092f\u0938\u094d\u0924\u0924\u094d\u0930 \u0935\u093f\u091c\u094d\u091e\u093e\u0928\u0915\u0947\u0935\u0932\u0903\u0965\u0968\u0968\u0965
\n\u092e\u0932\u0948\u0915\u092f\u0941\u0915\u094d\u0924\u0938\u094d\u0924\u0924\u094d\u0915\u0930\u094d\u092e\u092f\u0941\u0915\u094d\u0924\u0903 \u092a\u094d\u0930\u0932\u092f\u0915\u0947\u0935\u0932\u0903\u0964
\n\u092e\u0932\u092e\u091c\u094d\u091e\u093e\u0928\u092e\u093f\u091a\u094d\u091b\u0928\u094d\u0924\u093f \u0938\u0902\u0938\u093e\u0930\u093e\u0919\u094d\u0915\u0941\u0930\u0915\u093e\u0930\u0923\u092e\u094d\u0965\u0968\u0969\u0965<\/span>
\nSarve’pyete mah\u0101tm\u0101no mantr\u0101\u1e25 sarvaphalaprad\u0101\u1e25|
\n\u0100tm\u0101 caturvidho j\u00f1eyastatra vij\u00f1\u0101nakevala\u1e25||22||
\nMalaikayuktastatkarmayukta\u1e25 pralayakevala\u1e25|
\nMalamaj\u00f1\u0101namicchanti sa\u1e41s\u0101r\u0101\u1e45kurak\u0101ra\u1e47am||23||<\/p>\n

All these (sarve api ete)<\/span> high-souled (mah\u0101-\u0101tm\u0101na\u1e25)<\/span> Mantra-s (mantr\u0101\u1e25)<\/span> grant all the fruits (sarva-phala-prad\u0101\u1e25)<\/span>. \u0100tm\u0101 or Self –Parama\u015biva– (\u0101tm\u0101)<\/span> is known to be (j\u00f1eya\u1e25)<\/span> fourfold (caturvidha\u1e25)<\/span>. In Him (tatra)<\/span>, the Vij\u00f1\u0101n\u0101kala knower (vij\u00f1\u0101nakevala\u1e25)<\/span> is subject to one mala or impurity –i.e. \u0100\u1e47avamala– (yukta\u1e25)<\/span>. The Pralay\u0101kala knower (pralayakevala\u1e25)<\/span> is both subject to \u0100\u1e47avamala and K\u0101rmamala (tad-karma-yukta\u1e25)<\/span>. They –the sages– maintain (icchanti)<\/span> that mala (malam)<\/span> (is)<\/i> ignorance (aj\u00f1\u0101nam)<\/span> (and)<\/i> the cause of the sprout of Sa\u1e41s\u0101ra –Transmigration full of sorrow– (sa\u1e41s\u0101ra-a\u1e45kura-k\u0101ra\u1e47am)<\/span>||22-23||<\/p>\n

\u0100tm\u0101 or Self is the Great Lord because there is nobody else here. This \u0100tm\u0101 is said to be of four kinds. K\u1e63emar\u0101ja explains this well in his commentary on the seventh aphorism of his Pratyabhij\u00f1\u0101h\u1e5bdayam<\/a>. There he explains that He becomes \u015b\u016bnya (the void), pr\u0101\u1e47a (the vital energy), purya\u1e63\u1e6daka (the subtle body) and \u015bar\u012bra (the physical body). Void is the sphere of the Pralay\u0101kala knower who remains in deep sleep, while the vital energy, and the subtle and physical bodies are the sphere of the Sakala knower who remains in dreaming and wakefulness. The subtle body is constituted by intellect, ego, mind and the five subtle elements (Tanm\u0101tra-s), while the physical body is fully formed by Mah\u0101bh\u016bta-s (gross elements).<\/p>\n

Vij\u00f1\u0101n\u0101kala knower is a middle stage between the mayic world (tattva-s 6 to 36) and the kingdom of God (tattva-s 1 to 5). This knower is semi-divine for sure. He is full of the realization that he is \u015aiva, but he has no Freedom (he cannot move). So, he is hardly acceptable, but acceptable nonetheless, such as the Tantra previously indicated. The superior knowers (\u015aivapram\u0101t\u0101, Mantramahe\u015bvara, Mantre\u015bvara and Mantra) are always divine and highly acceptable indeed. Anyway, the Pralay\u0101kala and Sakala knowers are rejectable always. One should perfectly understand this truth or a lot of confusion will emerge later in his spiritual path.<\/p>\n

\n

\u0927\u0930\u094d\u092e\u093e\u0927\u0930\u094d\u092e\u093e\u0924\u094d\u092e\u0915\u0902 \u0915\u0930\u094d\u092e \u0938\u0941\u0916\u0926\u0941\u0903\u0916\u093e\u0926\u093f\u0932\u0915\u094d\u0937\u0923\u092e\u094d\u0964
\n\u0908\u0936\u094d\u0935\u0930\u0947\u091a\u094d\u091b\u093e\u0935\u0936\u093e\u0926\u0938\u094d\u092f \u092d\u094b\u0917\u0947\u091a\u094d\u091b\u093e \u0938\u092e\u094d\u092a\u094d\u0930\u091c\u093e\u092f\u0924\u0947\u0965\u0968\u096a\u0965<\/span>
\nDharm\u0101dharm\u0101tmaka\u1e41 karma sukhadu\u1e25kh\u0101dilak\u1e63a\u1e47am|
\n\u012a\u015bvarecch\u0101va\u015b\u0101dasya bhogecch\u0101 sampraj\u0101yate||24||<\/p>\n

Right and wrong actions (dharma-adharma-\u0101tmaka\u1e41 karma)<\/span> are characterized by (the presence of)<\/i> pleasure, pain, etc. (sukha-du\u1e25kha-\u0101di-lak\u1e63a\u1e47am)<\/span>. By force of Lord’s Will (\u012b\u015bvara-icch\u0101-va\u015b\u0101t)<\/span>, there is (sampraj\u0101yate)<\/span> in him –in the limited knower– (asya)<\/span> the desire to enjoy (bhoga-icch\u0101)<\/span>||24||<\/p>\n

Actions following dharma such as indicated in the scriptures or not following it, are marked by the experiences of pleasure, pain, etc. By the Will of Parama\u015biva, the desire to enjoy arises in him (in the limited knower who is just Him but appearing in a very conditioned way).<\/p>\n

\n

\u092d\u094b\u0917\u0938\u093e\u0927\u0928\u0938\u0902\u0938\u093f\u0926\u094d\u0927\u094d\u092f\u0948 \u092d\u094b\u0917\u0947\u091a\u094d\u091b\u094b\u0930\u0938\u094d\u092f \u092e\u0928\u094d\u0924\u094d\u0930\u0930\u093e\u091f\u094d\u0964
\n\u091c\u0917\u0926\u0941\u0924\u094d\u092a\u093e\u0926\u092f\u093e\u092e\u093e\u0938 \u092e\u093e\u092f\u093e\u092e\u093e\u0935\u093f\u0936\u094d\u092f \u0936\u0915\u094d\u0924\u093f\u092d\u093f\u0903\u0965\u0968\u096b\u0965<\/span>
\nBhogas\u0101dhanasa\u1e41siddhyai bhogecchorasya mantrar\u0101\u1e6d|
\nJagadutp\u0101day\u0101m\u0101sa m\u0101y\u0101m\u0101vi\u015bya \u015baktibhi\u1e25||25||<\/p>\n

In the case of this one who desires to enjoy (bhoga-iccho\u1e25 asya)<\/span>, the King of the Mantra-s –Parama\u015biva– (mantra-r\u0101\u1e6d)<\/span>, after entering (\u0101vi\u015bya)<\/span> into (His own)<\/i> M\u0101y\u0101 (m\u0101y\u0101m)<\/span> with all the powers (\u015baktibhi\u1e25)<\/span> produced (utp\u0101day\u0101m\u0101sa)<\/span> the universe (jagat)<\/span> for (the limited knower)<\/i> to be successful in generating enjoyment (bhoga-s\u0101dhana-sa\u1e41siddhyai)<\/span>||25||<\/p>\n

The King of all Mantra-s (since He, in the form of Anantabha\u1e6d\u1e6dh\u0101raka –the chief of the Mantra knowers–, generated the 70 million Mantra-s), in the case of Himself appearing like a limited knower, firstly penetrates into His own M\u0101y\u0101\u015bakti (not M\u0101y\u0101tattva), i.e. into His Power to create duality, with all His \u015bakti-s or powers (i.e. all the higher powers in Him will also go through contraction and limitation like Him and they will appear as all the beings and objects in the vast universe). After entering like this, He produces the entire universe only for the limited knower (who is Himself also) to succeed in generating enjoyment. There is no other reason for this universe in this downward movement of \u015aakti, from \u015aiva (tattva 1) down to the earth element (tattva 36). In the future, also created by Him in this universe, such a limited knower will wish to stop his frantical search of enjoyment in order to attain his own essential nature again. This is the upward movement of \u015aakti. In this ascendant movement, the existence of the universe is only for pushing the limited knower to higher and higher levels of consciousness. There is no other reason for the existence of the universe during the upward movement of the Supreme Power.<\/p>\n

\n

\u0938\u093e \u091a\u0948\u0915\u093e \u0935\u094d\u092f\u093e\u092a\u093f\u0928\u0940\u0930\u0942\u092a\u093e \u0928\u093f\u0937\u094d\u0915\u0932\u093e \u091c\u0917\u0924\u094b \u0928\u093f\u0927\u093f\u0903\u0964
\n\u0905\u0928\u093e\u0926\u094d\u092f\u0928\u094d\u0924\u093e\u0936\u093f\u0935\u0947\u0936\u093e\u0928\u0940 \u0935\u094d\u092f\u092f\u0939\u0940\u0928\u093e \u091a \u0915\u0925\u094d\u092f\u0924\u0947\u0965\u0968\u096c\u0965<\/span>
\nS\u0101 caik\u0101 vy\u0101pin\u012br\u016bp\u0101 ni\u1e63kal\u0101 jagato nidhi\u1e25|
\nAn\u0101dyant\u0101\u015bive\u015b\u0101n\u012b vyayah\u012bn\u0101 ca kathyate||26||<\/p>\n

And (ca)<\/span> the One who is one (ek\u0101)<\/span>, (if you will excuse the repetition,)<\/i> whose nature is Vy\u0101pin\u012b (vy\u0101pin\u012b-r\u016bp\u0101)<\/span>, who is without parts (ni\u1e63kal\u0101)<\/span> (and)<\/i> the Treasure (nidhi\u1e25)<\/span> of the universe (jagata\u1e25)<\/span>, is said to be (kathyate)<\/span> the Mistress (\u012b\u015b\u0101n\u012b)<\/span> of \u015aiva (\u015biva)<\/span>, who is –i.e. this Mistress– without beginning and end (an\u0101dyant\u0101)<\/span> and (ca)<\/span> devoid of change and decay (vyaya-h\u012bn\u0101)<\/span>||26||<\/p>\n

The stanza is describing M\u0101y\u0101\u015bakti or the Power of \u015aiva which is able to create duality where there is only non-duality. The M\u0101y\u0101tattva is just a byproduct of this M\u0101y\u0101\u015bakti. She is only one. Her nature is Vy\u0101pin\u012b because She penetrates it all. Additionally, She is also called Vy\u0101pin\u012b because of her penetrating into the \u015aikh\u0101 above Brahmarandhra. To understand what I am saying, please read Meditation 6 (the last three stages)<\/a>. She has no parts despite Her becoming endless portions in this universe. She is the Treasure of the universe because of Her being an infinite Source of Freedom replete with Bliss. She has no beginning or end too, and never changes or decays even a little bit. She is verily the Great Power of the Lord always busy in creating duality for the Sport called the universe to go on. He and She remain eternally one and the same Highest Reality indeed.<\/p>\n

\n

\u0905\u0938\u0942\u0924 \u0938\u093e \u0915\u0932\u093e\u0924\u0924\u094d\u0924\u094d\u0935\u0902 \u092f\u0926\u094d\u092f\u094b\u0917\u093e\u0926\u092d\u0935\u0924\u094d\u092a\u0941\u092e\u093e\u0928\u094d\u0964
\n\u091c\u093e\u0924\u0915\u0930\u094d\u0924\u0943\u0924\u094d\u0935\u0938\u093e\u092e\u0930\u094d\u0925\u094d\u092f\u094b \u0935\u093f\u0926\u094d\u092f\u093e\u0930\u093e\u0917\u094c \u0924\u0924\u094b\u093d\u0938\u0943\u091c\u0924\u094d\u0965\u0968\u096d\u0965<\/span>
\nAs\u016bta s\u0101 kal\u0101tattva\u1e41 yadyog\u0101dabhavatpum\u0101n|
\nJ\u0101takart\u1e5btvas\u0101marthyo vidy\u0101r\u0101gau tato’s\u1e5bjat||27||<\/p>\n

She –M\u0101y\u0101\u015bakti– (s\u0101)<\/span> gave birth (as\u016bta)<\/span> to the Kal\u0101tattva –category 7– (kal\u0101-tattvam)<\/span> from which (yad-yog\u0101t)<\/span> Puru\u1e63atattva –category 12– (pum\u0101n)<\/span> was born (abhavat)<\/span>, which after generating the capacity for doing (j\u0101ta-kart\u1e5btva-s\u0101marthya\u1e25)<\/span>, consequently emitted –manifested– (tatas as\u1e5bjat)<\/span> Vidy\u0101tattva and R\u0101gatattva –categories 8 and 9– (vidy\u0101-r\u0101gau)<\/span>||27||<\/p>\n

For understanding tattva-s or categories, apart from the already mentioned Tattvic Chart, you can start with Trika 2<\/a> and next continue to read all the pages up to Trika 6<\/a> in the ‘Trika (overview)’ subsection of the ‘Trika’ section in our main website. All the tattva-s, from Kal\u0101tattva (category 7) down to Niyatitattva (category 11) are the well-known ka\u00f1cuka-s or sheaths of M\u0101y\u0101tattva (category 6). And sometimes, even M\u0101y\u0101tattva is also considered to be another sheath.<\/p>\n

\n

\u0935\u093f\u0926\u094d\u092f\u093e \u0935\u093f\u0935\u0947\u091a\u092f\u0924\u094d\u092f\u0938\u094d\u092f \u0915\u0930\u094d\u092e \u0924\u0924\u094d\u0915\u093e\u0930\u094d\u092f\u0915\u093e\u0930\u0923\u0947\u0964
\n\u0930\u093e\u0917\u094b\u093d\u092a\u093f \u0930\u091e\u094d\u091c\u092f\u0924\u094d\u092f\u0947\u0928\u0902 \u0938\u094d\u0935\u092d\u094b\u0917\u0947\u0937\u094d\u0935\u0936\u0941\u091a\u093f\u0937\u094d\u0935\u092a\u093f\u0965\u0968\u096e\u0965<\/span>
\nVidy\u0101 vivecayatyasya karma tatk\u0101ryak\u0101ra\u1e47e|
\nR\u0101go’pi ra\u00f1jayatyena\u1e41 svabhoge\u1e63va\u015buci\u1e63vapi||28||<\/p>\n

Vidy\u0101tattva –category 8– (vidy\u0101)<\/span> divides (vivecayati)<\/span> the action (karma)<\/span> of this (limited knower)<\/i> (asya)<\/span> into cause and its effect (tad-k\u0101rya-k\u0101ra\u1e47e)<\/span>, and R\u0101gatattva –category 9– (r\u0101ga\u1e25)<\/span> makes him become attached (ra\u00f1jayati enam)<\/span> to its own impure enjoyments indeed (sva-bhoge\u1e63u a\u015buci\u1e63u api)<\/span>||28||<\/p>\n

The limited knower being referred to here is Sakala, because Vij\u00f1\u0101n\u0101kala is not affected by K\u0101rmamala, and Pralay\u0101kala, though affected by this mala, is only potentially so as he is all the time engrossed in the void of deep sleep. And only limited beings perform actions (karma). The Lord performs ‘acts’ (k\u1e5btya) always. In the case of the limited being (Sakala in this context), Vidy\u0101tattva (category 8) separates or divides his actions into cause and its effect. In other words, in the world of the limited knower, the actions have a cause and their respective effects. This paves the way for the Karma Law to get fully operative later. Additionally, R\u0101gatattva (category 9) gratifies him with its own limited impure pleasures, which forces him to grow attached to such enjoyments. So, the limited being, leaving aside his own inherent Supreme Bliss, embraces the new miserable pleasures which are just an invention of R\u0101gatattva.<\/p>\n

\n

\u0928\u093f\u092f\u0924\u093f\u0930\u094d\u092f\u094b\u091c\u092f\u0924\u094d\u092f\u0947\u0928\u0902 \u0938\u094d\u0935\u0915\u0947 \u0915\u0930\u094d\u092e\u0923\u093f \u092a\u0941\u0926\u094d\u0917\u0932\u092e\u094d\u0964
\n\u0915\u093e\u0932\u094b\u093d\u092a\u093f \u0915\u0932\u092f\u0924\u094d\u092f\u0947\u0928\u0902 \u0924\u0941\u091f\u094d\u092f\u093e\u0926\u093f\u092d\u093f\u0930\u0935\u0938\u094d\u0925\u093f\u0924\u0903\u0965\u0968\u096f\u0965<\/span>
\nNiyatiryojayatyena\u1e41 svake karma\u1e47i pudgalam|
\nK\u0101lo’pi kalayatyena\u1e41 tu\u1e6dy\u0101dibhiravasthita\u1e25||29||<\/p>\n

Niyatitattva –category 11– (niyati\u1e25)<\/span> impels (yojayati)<\/span> this individual soul (enam… pudgalam)<\/span> toward his own actions (svake karma\u1e47i)<\/span>. And K\u0101latattva –category 10– (k\u0101la\u1e25 api)<\/span>, remaining (avasthita\u1e25)<\/span> in the form of tu\u1e6di-s, etc. (tu\u1e6di-\u0101di-bhi\u1e25)<\/span>, casts him outside –i.e. divides and separates him– (kalayati enam)<\/span>||29||<\/p>\n

Niyatitattva (category 11) pushes this limited knower to perform actions, which finally triggers the machinery of Karma. K\u0101latattva (category 10), remaining in the form of all kinds of measurements (tu\u1e6di-s and the rest), divides and separates him. In other words, it divides him in multiple parts and separates him from his essential state as Ni\u1e63kala or Without any parts at all (undivided). One tu\u1e6di is the space occupied by two and a quarter fingers laid side by side. This unity of measurement is used to understand the yogic processes of breathing. For example: The entire exhalation occupies 16 tu\u1e6di-s from the center of the heart, where it starts, up to the external point where it ends. This amounts to 36 fingers. Yog\u012b-s make efforts to reduce this ‘natural’ span of breathing to 15, 14 or even 13 tu\u1e6di-s. The shorter the number of tu\u1e6di-s the more one realizes his own divinity. There are techniques given in Vij\u00f1\u0101nabhairava, in which knowledge about tu\u1e6di-s is fully used, and in Tantr\u0101loka (chapter 7) Abhinavagupta explains this topic in detail. Enough of this for now!<\/p>\n

\n

\u0924\u0924 \u090f\u0935 \u0915\u0932\u093e\u0924\u0924\u094d\u0924\u094d\u0935\u093e\u0926\u0935\u094d\u092f\u0915\u094d\u0924\u092e\u0938\u0943\u091c\u0924\u094d\u0924\u0924\u0903\u0964
\n\u0917\u0941\u0923\u093e\u0928\u0937\u094d\u091f\u0917\u0941\u0923\u093e\u0902 \u0924\u0947\u092d\u094d\u092f\u094b \u0927\u093f\u092f\u0902 \u0927\u0940\u0924\u094b\u093d\u092a\u094d\u092f\u0939\u0919\u094d\u0915\u0943\u0924\u092e\u094d\u0965\u0969\u0966\u0965<\/span>
\nTata eva kal\u0101tattv\u0101davyaktamas\u1e5bjattata\u1e25|
\nGu\u1e47\u0101na\u1e63\u1e6dagu\u1e47\u0101\u1e41 tebhyo dhiya\u1e41 dh\u012bto’pyaha\u1e45k\u1e5btam||30||<\/p>\n

From that Kal\u0101tattva –category 7– (tatas eva kal\u0101-tattv\u0101t)<\/span>, (M\u0101y\u0101\u015bakti)<\/i> emitted –manifested– (as\u1e5bjat)<\/span> Avyakta –the unmanifested Prak\u1e5bti (category 13)– (avyaktam)<\/span>. From that (Prak\u1e5bti)<\/i> (tatas)<\/span>, (She emitted)<\/i> the Gu\u1e47a-s –Sattva, Rajas and Tamas– (gu\u1e47\u0101n)<\/span>, (and)<\/i> from them (tebhya\u1e25)<\/span> (She emitted)<\/i> the intellect endowed with eight attributes –category 14– (a\u1e63\u1e6da-gu\u1e47\u0101m… dhiyam)<\/span>. (Afterward,)<\/i> from the intellect (dh\u012bta\u1e25)<\/span> (She emitted)<\/i> ego –category 15– (aha\u1e45k\u1e5btam)<\/span>||30||<\/p>\n

Directly from Kal\u0101tattva (category 7), the M\u0101y\u0101\u015bakti of Parama\u015biva manifested Avyakta, the unmanifested Prak\u1e5bti (category 13) which is the source of all the materialistic creation. Next, from that very Prak\u1e5bti, She (M\u0101y\u0101\u015bakti) manifested the three Gu\u1e47a-s or Qualities of Sattva (Goodness), Rajas (Passion) and Tamas (Darkness). After this, from those Gu\u1e47a-s She manifested Buddhi or intellect (category 14), which is furnished with 8 attributes, viz. (1)<\/b> dharma (virtue), (2)<\/b> j\u00f1\u0101na (knowledge), (3)<\/b> vair\u0101gya (dispassion), (4)<\/b> ai\u015bvarya (lordship), (5)<\/b> adharma (absence of virtue), (6)<\/b> aj\u00f1\u0101na (ignorance), (7)<\/b> avair\u0101gya (absence of dispassion) and (8)<\/b> anai\u015bvarya (absence of lordship). The first four are sattvic while the last four are tamasic. Finally here, this glorious M\u0101y\u0101\u015bakti emits Aha\u1e45k\u0101ra or ego (category 15) from Buddhi itself. While intellect is indicated as the determinative faculty, ego is just that which appropriates. For example, one has a thought all of a sudden, and ego thinks: ‘I think’. The constant work of ego appropriating thoughts, emotions and the like as well as external objects and people creates the notion that one is the mind and that one is connected with other objects or beings through affection, attachment, etc.<\/p>\n

top<\/a><\/p>\n

<\/a>\u00a0Stanzas 31 to 40<\/h3>\n

\u0924\u0924\u094d\u0924\u094d\u0930\u093f\u0927\u093e \u0924\u0948\u091c\u0938\u093e\u0924\u094d\u0924\u0938\u094d\u092e\u093e\u0924\u094d\u092e\u0928\u094b\u093d\u0915\u094d\u0937\u0947\u0936\u092e\u091c\u093e\u092f\u0924\u0964
\n\u0935\u0948\u0915\u093e\u0930\u093f\u0915\u093e\u0924\u094d\u0924\u0924\u094b\u093d\u0915\u094d\u0937\u093e\u0923\u093f \u0924\u0928\u094d\u092e\u093e\u0924\u094d\u0930\u093e\u0923\u093f \u0924\u0943\u0924\u0940\u092f\u0915\u093e\u0924\u094d\u0965\u0969\u0967\u0965<\/span>
\nTattridh\u0101 taijas\u0101ttasm\u0101tmano’k\u1e63e\u015bamaj\u0101yata|
\nVaik\u0101rik\u0101ttato’k\u1e63\u0101\u1e47i tanm\u0101tr\u0101\u1e47i t\u1e5bt\u012byak\u0101t||31||<\/p>\n

That –i.e. ego– (tad)<\/span> (is)<\/i> of three kinds (tridh\u0101)<\/span> –viz. taijasa (sattvic), vaik\u0101rika (rajasic) and bh\u016bt\u0101dika (tamasic)–. From that taijasa (aspect of ego)<\/i> (taijas\u0101t tasm\u0101t)<\/span>, Manas –category 16– (manas)<\/span>, the lord of senses (ak\u1e63a-\u012b\u015bam)<\/span>, was born (aj\u0101yata)<\/span> –this also includes J\u00f1\u0101nendriya-s or Powers of perception (categories 17 to 21)–. After that (tatas)<\/span>, from that vaik\u0101rika (aspect of ego)<\/i> (vaik\u0101rik\u0101t)<\/span>, (arose)<\/i> the senses –i.e. the Karmendriya-s or Powers of action (categories 22 to 26)– (ak\u1e63\u0101\u1e47i)<\/span>. (And)<\/i> from the third (aspect of ego, i.e. from bh\u016bt\u0101dika)<\/i> (t\u1e5bt\u012byak\u0101t)<\/span>, the subtle elements –the Tanm\u0101tra-s (categories 27 to 31)– (tanm\u0101tr\u0101\u1e47i)<\/span> (were produced)<\/i>||31||<\/p>\n

Ego has three aspects: (1)<\/b> Taijasa, which is sattvic and gives rise to Manas (mind) and J\u00f1\u0101nendriya-s (Powers of perception) (categories 16 to 21), (2)<\/b> Vaik\u0101rika, which is rajasic y gives rise to Karmendriya-s (Powers of action) (categories 22 to 26), and (3)<\/b> Bh\u016bt\u0101dika, which is tamasic and gives rise to the subtle elements (Tanm\u0101tra-s) (categories 27 to 31). You can clearly see all these categories in the Tattvic Chart<\/a>.<\/p>\n

\n

\u0936\u094d\u0930\u094b\u0924\u094d\u0930\u0902 \u0924\u094d\u0935\u0915\u094d\u091a\u0915\u094d\u0937\u0941\u0937\u0940 \u091c\u093f\u0939\u094d\u0935\u093e \u0918\u094d\u0930\u093e\u0923\u0902 \u092c\u0941\u0926\u094d\u0927\u0940\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u093e\u0923\u093f \u0924\u0941\u0964
\n\u0915\u0930\u094d\u092e\u0947\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u093e\u0923\u093f \u0935\u093e\u0915\u094d\u092a\u093e\u0923\u093f\u092a\u093e\u092f\u0942\u092a\u0938\u094d\u0925\u093e\u0919\u094d\u0918\u094d\u0930\u092f\u0903 \u0915\u094d\u0930\u092e\u093e\u0924\u094d\u0965\u0969\u0968\u0965<\/span>
\n\u015arotra\u1e41 tvakcak\u1e63u\u1e63\u012b jihv\u0101 ghr\u0101\u1e47a\u1e41 buddh\u012bndriy\u0101\u1e47i tu|
\nKarmendriy\u0101\u1e47i v\u0101kp\u0101\u1e47ip\u0101y\u016bpasth\u0101\u1e45ghraya\u1e25 kram\u0101t||32||<\/p>\n

Power of hearing (\u015brotram)<\/span>, powers of feeling by touch and of seeing (tvak-cak\u1e63u\u1e63\u012b)<\/span>, power of tasting (jihv\u0101)<\/span> (together with)<\/i> power of smelling (ghr\u0101\u1e47am)<\/span> (are the five)<\/i> Powers of perception (buddhi-indriy\u0101\u1e47i)<\/span> indeed (tu)<\/span>. The (five) <\/i>Powers of action (karma-indriy\u0101\u1e47i)<\/span> (are)<\/i> power of speaking, power of handling, power of excreting, power of sexual activity and restfulness, and power of locomotion (v\u0101k-p\u0101\u1e47i-p\u0101yu-upastha-a\u1e45ghraya\u1e25)<\/span>, in succession (kram\u0101t)<\/span>||32||<\/p>\n

All this is clear, as I specified before, from reading the Tattvic Chart<\/a>. Anyway, there is a little difference regarding order in the case of the Powers of action. The real order is the one given in the Tattvic Chart<\/a>, i.e. power of speaking, power of handling, power of locomotion<\/b>, power of excreting and power of sexual activity and restfulness. Meter requirements sometimes force a writer to adapt his text in strange ways. So, it is understandable. In prose, due to the absence of such strict requeriments, there is not such problems.<\/p>\n

\n

\u0915\u0932\u093e\u0926\u093f\u0915\u094d\u0937\u093f\u0924\u093f\u092a\u0930\u094d\u092f\u0928\u094d\u0924\u092e\u0947\u0924\u0924\u094d\u0938\u0902\u0938\u093e\u0930\u092e\u0923\u094d\u0921\u0932\u092e\u094d\u0964
\n\u0938\u092e\u0941\u0926\u094d\u0930\u093e\u0926\u093f \u091c\u0917\u0924\u094d\u0915\u0943\u0924\u094d\u0938\u094d\u0928\u0902 \u092a\u0930\u093f\u0935\u0930\u094d\u0924\u092f\u0924\u0940\u091a\u094d\u091b\u092f\u093e\u0965\u0969\u0969\u0965<\/span>
\nKal\u0101dik\u1e63itiparyantametatsa\u1e41s\u0101rama\u1e47\u1e0dalam|
\nSamudr\u0101di jagatk\u1e5btsna\u1e41 parivartayat\u012bcchay\u0101||33||<\/p>\n

From Kal\u0101tattva –category 7– down to K\u1e63iti –the element earth, category 36– (kal\u0101-\u0101di-k\u1e63iti-paryantam)<\/span>, this (etad)<\/span> (is)<\/i> the circle of Sa\u1e41s\u0101ra –Transmigration full of misery– (sa\u1e41s\u0101ra-ma\u1e47\u1e0dalam)<\/span>. All (this)<\/i> world (jagat k\u1e5btsnam)<\/span> (containing)<\/i> oceans, etc. (samudra-\u0101di)<\/span> changes –i.e. moves– (parivartayati)<\/span> by the Will (of Parama\u015biva)<\/i> (icchay\u0101)<\/span>||33||<\/p>\n

All the mayic world where the Pralay\u0101kala and Sakala knowers reign is the whole circle or territory of Sa\u1e41s\u0101ra (Transmigration from one mood to another mood, from one emotion to another emotion, from one body to another body, etc., all of which is replete with sorrow). This whole world containing oceans, continents, innumerable living beings, etc. changes (i.e. moves, continues to work) only due to the Will of the Great Lord. There is no other cause of this. As this is so, one cannot say that one is separated from His Will. There is never such a separation anywhere. This false notion of being separate from the Will of the Supreme Lord is summoned by His own M\u0101y\u0101\u015bakti too.<\/p>\n

\n

\u092d\u0947\u0926\u0903 \u092a\u0930\u0903 \u0915\u0932\u093e\u0926\u0940\u0928\u093e\u0902 \u092d\u0941\u0935\u0928\u0924\u094d\u0935\u0947\u0928 \u092f\u0903 \u0938\u094d\u0925\u093f\u0924\u0903\u0964
\n\u0905\u0938\u0943\u091c\u0924\u094d\u0924\u092e\u0938\u093e\u0935\u0947\u0935 \u092d\u094b\u0917\u093f\u0928\u093e\u0902 \u092d\u094b\u0917\u0938\u093f\u0926\u094d\u0927\u092f\u0947\u0965\u0969\u096a\u0965<\/span>
\nBheda\u1e25 para\u1e25 kal\u0101d\u012bn\u0101\u1e41 bhuvanatvena ya\u1e25 sthita\u1e25|
\nAs\u1e5bjattamas\u0101veva bhogin\u0101\u1e41 bhogasiddhaye||34||<\/p>\n

He Himself (asau eva)<\/span>, (through His own M\u0101y\u0101\u015bakti,)<\/i> manifested (as\u1e5bjat)<\/span> that (tam)<\/span> supreme duality (bheda\u1e25 para\u1e25)<\/span> of Kal\u0101tattva, etc. (kal\u0101-\u0101d\u012bn\u0101m)<\/span>, which –the supreme duality– (ya\u1e25)<\/span> remains (sthita\u1e25)<\/span> as the worlds (bhuvanatvena)<\/span>, in order to be successful in getting enjoyment (bhoga-siddhaye)<\/span> for the ones desiring to enjoy (bhogin\u0101m)<\/span>||34||<\/p>\n

The entire universe is just a compact mass of Joy and Consciousness because it emerged from the Great Lord who is a compact mass of Joy and Consciousness. He made all this slight effort of manifesting the universe only for the beings who desire to enjoy. And He is all these beings too since in this compact mass of Joy and Consciousness there is no room for anyone else. To fully realize this simple truth amounts to the attainment of Final Liberation in Trika Shaivism.<\/p>\n

\n

\u0907\u0924\u094d\u092f\u0928\u0947\u0928 \u0915\u0932\u093e\u0926\u094d\u092f\u0947\u0928 \u0927\u0930\u093e\u0928\u094d\u0924\u0947\u0928 \u0938\u092e\u093e\u0938\u094d\u0925\u093f\u0924\u093e\u0903\u0964
\n\u092a\u0941\u092e\u093e\u0902\u0938\u0903 \u0938\u0915\u0932\u093e \u091c\u094d\u091e\u0947\u092f\u093e\u0938\u094d\u0924\u0926\u0935\u0938\u094d\u0925\u093e\u091c\u093f\u0918\u093e\u0902\u0938\u0941\u092d\u093f\u0903\u0965\u0969\u096b\u0965<\/span>
\nItyanena kal\u0101dyena dhar\u0101ntena sam\u0101sthit\u0101\u1e25|
\nPum\u0101\u1e41sa\u1e25 sakal\u0101 j\u00f1ey\u0101stadavasth\u0101jigh\u0101\u1e41subhi\u1e25||35||<\/p>\n

Thus (iti)<\/span>, the people (pum\u0101\u1e41sa\u1e25)<\/span> who side (sam\u0101sthit\u0101\u1e25)<\/span> with this (group of categories)<\/i> from Kal\u0101tattva down to the earth element (anena kal\u0101-\u0101dyena dhar\u0101-antena)<\/span> are to be known as (j\u00f1ey\u0101\u1e25)<\/span> Sakala-s (sakal\u0101\u1e25)<\/span> by the ones who desire to destroy that state –the state of Sakala– (tad-avasth\u0101-jigh\u0101\u1e41subhi\u1e25)<\/span>||35||<\/p>\n

Here the Lord defines the state of a Sakala knower very precisely. His territory extends from the category 7 down to the category 36. In the category 6 (in M\u0101y\u0101tattva), there is the knower called Pralay\u0101kala who is deeply immersed in the void of M\u0101y\u0101. Most of the living beings are engrossed in enjoying the universe one way or another. Anyway, there is a very small group of living beings who desire to destroy the state of Sakala or enjoyer of the universe. This is the group of the serious spiritual aspirants who are not entirely satisfied with the level of enjoyment they are having. They want the whole thing and not only a limited portion of the All. The only way to destroy this state in oneself is moving in the direction of considering the entire universe to be a compact mass of Joy and Consciousness and not otherwise.<\/p>\n

\n

\u0905\u0935\u0938\u094d\u0925\u093e\u0924\u094d\u0930\u093f\u0924\u092f\u0947\u093d\u092a\u094d\u092f\u0938\u094d\u092e\u093f\u0902\u0938\u094d\u0924\u093f\u0930\u094b\u092d\u093e\u0935\u0928\u0936\u0940\u0932\u092f\u093e\u0964
\n\u0936\u093f\u0935\u0936\u0915\u094d\u0924\u094d\u092f\u094b\u092d\u092f\u093e\u0915\u094d\u0930\u093e\u0928\u094d\u0924\u093e\u0903 \u092a\u094d\u0930\u0915\u0941\u0930\u094d\u0935\u0928\u094d\u0924\u093f \u0935\u093f\u091a\u0947\u0937\u094d\u091f\u093f\u0924\u092e\u094d\u0965\u0969\u096c\u0965<\/span>
\nAvasth\u0101tritaye’pyasmi\u1e41stirobh\u0101vana\u015b\u012blay\u0101|
\n\u015aiva\u015baktyobhay\u0101kr\u0101nt\u0101\u1e25 prakurvanti vice\u1e63\u1e6ditam||36||<\/p>\n

The ones who have approached both \u015aiva and \u015aakti (\u015biva-\u015bakti-ubhaya-\u0101kr\u0101nt\u0101\u1e25)<\/span> strive –lit. make effort– (prakurvanti vice\u1e63\u1e6ditam)<\/span> (in destroying the state of Sakala)<\/i> by means of the practice (\u015b\u012blay\u0101)<\/span> of making (the physical universe)<\/i> reabsorb –lit. of making (the physical universe)<\/i> disappear– (tirobh\u0101vana)<\/span> in this (ego or category 15) <\/i>which consists of three states –viz. taijasa, vaik\u0101rika and bh\u016bt\u0101dika– (avasth\u0101-tritaye api asmin)<\/span>||36||<\/p>\n

They do not want the universe and limited enjoyments. These yog\u012b want the Delight of Parama\u015biva who consists of \u015aiva and \u015aakti instead. Despite all the practices they may perform: The total destruction of the state of Sakala (and of Pralay\u0101kala too) only happens by realizing that this entire universe is just the Body of the Great Lord. The attitude of unity in all the things ultimately leads to Liberation of this wretched Sakala state which is just another Play of frisky Parama\u015biva. At the end of all their practices, these yog\u012b-s, by completely perceiving that the universe is only a compact mass of Joy and Consciousness, will lastly attain their goal.<\/p>\n

\n

\u090f\u0935\u0902 \u091c\u0917\u0924\u093f \u0938\u0935\u0924\u094d\u0930 \u0930\u0941\u0926\u094d\u0930\u093e\u0923\u093e\u0902 \u092f\u094b\u0917\u094d\u092f\u0924\u093e\u0935\u0936\u093e\u0924\u094d\u0964
\n\u0905\u0919\u094d\u0917\u0941\u0937\u094d\u0920\u092e\u093e\u0924\u094d\u0930\u092a\u0942\u0930\u094d\u0935\u093e\u0923\u093e\u0902 \u0936\u0924\u092e\u0937\u094d\u091f\u093e\u0926\u0936\u094b\u0924\u094d\u0924\u0930\u092e\u094d\u0965\u0969\u096d\u0965
\n\u0905\u0928\u0941\u0917\u0943\u0939\u094d\u092f \u0936\u093f\u0935\u0903 \u0938\u093e\u0915\u094d\u0937\u093e\u0928\u094d\u092e\u0928\u094d\u0924\u094d\u0930\u0947\u0936\u0924\u094d\u0935\u0947 \u0928\u093f\u092f\u0941\u0915\u094d\u0924\u0935\u093e\u0928\u094d\u0964
\n\u0924\u0947 \u0938\u094d\u0935\u0917\u094b\u091a\u0930\u092e\u093e\u0938\u093e\u0926\u094d\u092f \u092d\u0941\u0915\u094d\u0924\u093f\u092e\u0941\u0915\u094d\u0924\u093f\u092b\u0932\u093e\u0930\u094d\u0925\u093f\u0928\u093e\u092e\u094d\u0965\u0969\u096e\u0965
\n\u092c\u094d\u0930\u0939\u094d\u092e\u093e\u0926\u0940\u0928\u093e\u0902 \u092a\u094d\u0930\u092f\u091a\u094d\u091b\u0928\u094d\u0924\u093f \u0938\u094d\u0935\u092c\u0932\u0947\u0928 \u0938\u092e\u0902 \u092b\u0932\u092e\u094d\u0964
\n\u090b\u0937\u093f\u092d\u094d\u092f\u0938\u094d\u0924\u0947\u093d\u092a\u093f \u0924\u0947 \u091a\u093e\u0928\u0941 \u092e\u0928\u094d\u0935\u0928\u094d\u0924\u0947\u092d\u094d\u092f\u094b \u092e\u0939\u093e\u0927\u093f\u092a\u093e\u0903\u0965\u0969\u096f\u0965<\/span>
\nEva\u1e41 jagati savatra rudr\u0101\u1e47\u0101\u1e41 yogyat\u0101va\u015b\u0101t|
\nA\u1e45gu\u1e63\u1e6dham\u0101trap\u016brv\u0101\u1e47\u0101\u1e41 \u015batama\u1e63\u1e6d\u0101da\u015bottaram||37||
\nAnug\u1e5bhya \u015biva\u1e25 s\u0101k\u1e63\u0101nmantre\u015batve niyuktav\u0101n|
\nTe svagocaram\u0101s\u0101dya bhuktimuktiphal\u0101rthin\u0101m||38||
\nBrahm\u0101d\u012bn\u0101\u1e41 prayacchanti svabalena sama\u1e41 phalam|
\n\u1e5a\u1e63ibhyaste’pi te c\u0101nu manvantebhyo mah\u0101dhip\u0101\u1e25||39||<\/p>\n

Thus (evam)<\/span>, \u015aiva (\u015biva\u1e25)<\/span> in person (s\u0101k\u1e63\u0101t)<\/span>, after having bestowed His Grace (anug\u1e5bhya)<\/span> upon one hundred and eighteen (\u015batam a\u1e63\u1e6d\u0101da\u015ba-uttaram)<\/span> thumb-sized Rudra-s (rudr\u0101\u1e47\u0101m… a\u1e45gu\u1e63\u1e6dha-m\u0101tra-p\u016brv\u0101\u1e47\u0101m)<\/span> on account of their doership –lit. fitness– (yogyat\u0101-va\u015b\u0101t)<\/span> in all the universe (jagati sarvatra)<\/span>, appoint (them)<\/i> (niyuktav\u0101n)<\/span> to the rank of Mantre\u015bvara (mantra-\u012b\u015batve)<\/span>. They –the 118 Rudra-s– (te)<\/span>, after getting his own spheres of influence (sva-gocaram \u0101s\u0101dya)<\/span>, grant (prayacchanti)<\/span> Brahm\u0101, etc. (brahm\u0101-\u0101d\u012bn\u0101m)<\/span> \u2014who were desirous to get the fruit called worldly enjoyment and spiritual Liberation (bhukti-mukti-phala-\u0101rthin\u0101m)<\/span>\u2014 (such a)<\/i> fruit (phalam)<\/span> in accordance with (samam)<\/span> their own force (sva-balena)<\/span> –in accordance with the force of Brahm\u0101, etc.–. They (te)<\/span> also (api)<\/span> (give this fruit)<\/i> to the Seer-s (\u1e5b\u1e63ibhya\u1e25)<\/span>, and afterward (ca anu)<\/span> to the great lords (mah\u0101-adhip\u0101\u1e25)<\/span> of the manvantara-s –periods in which the Manu-s rules– (manvantebhya\u1e25)<\/span>||38-39||<\/p>\n

This is extremely long to explain really. \u015aiva Himself, the Adorable One, elevated a group of 118 Rudra-s (eternally free souls), whose bodies are the size of a thumb, on account of their doership, i.e due to their fitness in performing their duty regarding manifestation, maintenance and withdrawal of the universe. He promoted them to the category 4 (\u012a\u015bvaratattva), to the tattva where the Lords of the Mantra (the Sovereigns of Aham) reign supreme. Next, after these 118 Rudra-s took possession of their own circles (territories), gave Brahm\u0101, etc. the fruits of worldly enjoyment and spiritual Liberation. Of course, the magnitude of this experience of worldly enjoyment and spiritual Liberation is in accordance with the level of strength of Brahm\u0101, etc. Later, the very 118 Rudra-s gave the same fruit to the Seers (\u1e5a\u1e63i-s) such as Atri, Pulastya, Mar\u012bci, Vasi\u1e63\u1e6dha, etc. And afterward, they gave the same fruit to the great lords of the manvantara-s (periods of around 308.5 million human years in which the Manu-s or Progenitors of humankind rule). Currently humankind is under the sway of the seventh Manu of this Kalpa (period of 4,320,000,000 human years in which Brahm\u0101 is awake, i.e. it is the day of Brahm\u0101), whose name is Vaivasvatamanu (the son of the god of the sun). There are 14 Manu-s per Kalpa… oh well, it is something very long to explain and understand. With this is more than enough for you. As these 118 Rudra-s live in the fourth tattva where time does not exist, \u015aiva (the author of the Tantra-s) is using Present Tense. Anyway, for the sake of clarification I used the Past Tense in my explanation here.<\/p>\n

\n

\u0939\u0947\u092f\u094b\u092a\u093e\u0926\u0947\u092f\u0935\u093f\u091c\u094d\u091e\u093e\u0928\u0902 \u0915\u0925\u092f\u0928\u094d\u0924\u093f \u0936\u093f\u0935\u094b\u0926\u093f\u0924\u092e\u094d\u0964
\n\u092c\u094d\u0930\u0939\u094d\u092e\u093e\u0926\u093f\u0938\u094d\u0924\u092e\u094d\u092c\u092a\u0930\u094d\u092f\u0928\u094d\u0924\u0947 \u091c\u093e\u0924\u092e\u093e\u0924\u094d\u0930\u0947 \u091c\u0917\u0924\u094d\u092f\u0932\u092e\u094d\u0965\u096a\u0966\u0965<\/span>
\nHeyop\u0101deyavij\u00f1\u0101na\u1e41 kathayanti \u015bivoditam|
\nBrahm\u0101distambaparyante j\u0101tam\u0101tre jagatyalam||40||<\/p>\n

(The sages)<\/i> say (kathayanti)<\/span> that this special knowledge about what is to be abandoned or accepted (heya-up\u0101deya-vij\u00f1\u0101nam)<\/span> proclaimed by \u015aiva (\u015biva-uditam)<\/span> (is)<\/i> enough (alam)<\/span> in this world (jagati)<\/span> beginning with Brahm\u0101 and ending in a tuft of grass (brahm\u0101-\u0101di-stamba-paryante)<\/span>, which –the world– has merely arisen (j\u0101ta-m\u0101tre)<\/span>||40||<\/p>\n

Within the kingdom of Brahm\u0101 (the creator of the material universal), this teaching dealing with what is to be accepted and what is to be rejected is enough. This universe has just merely emerged from the depths of the Power of \u015aiva as if it were a sprout.<\/p>\n

top<\/a><\/p>\n

<\/a>\u00a0Stanzas 41 to 50<\/h3>\n

\u092e\u0928\u094d\u0924\u094d\u0930\u093e\u0923\u093e\u0902 \u0915\u094b\u091f\u094d\u092f\u0938\u094d\u0924\u093f\u0938\u094d\u0930\u0903 \u0938\u093e\u0930\u094d\u0927\u093e\u0903 \u0936\u093f\u0935\u0928\u093f\u092f\u094b\u091c\u093f\u0924\u093e\u0903\u0964
\n\u0905\u0928\u0941\u0917\u0943\u0939\u094d\u092f\u093e\u0923\u0941\u0938\u0919\u094d\u0918\u093e\u0924\u0902 \u092f\u093e\u0924\u093e\u0903 \u092a\u0926\u092e\u0928\u093e\u092e\u092f\u092e\u094d\u0965\u096a\u0967\u0965<\/span>
\nMantr\u0101\u1e47\u0101\u1e41 ko\u1e6dyastisra\u1e25 s\u0101rdh\u0101\u1e25 \u015bivaniyojit\u0101\u1e25|
\nAnug\u1e5bhy\u0101\u1e47usa\u1e45gh\u0101ta\u1e41 y\u0101t\u0101\u1e25 padaman\u0101mayam||41||<\/p>\n

After bestowing divine Grace (anug\u1e5bhya)<\/span> on the multitude (sa\u1e45gh\u0101tam)<\/span> of limited beings –lit. atoms– (a\u1e47u)<\/span>, thirty-five million (ko\u1e6daya\u1e25 tisra\u1e25 sa-ardh\u0101\u1e25)<\/span> Mantra-s (mantr\u0101\u1e47\u0101m)<\/span> created by \u015aiva (\u015biva-niyojit\u0101\u1e25)<\/span> go (y\u0101t\u0101\u1e25)<\/span> to the state (padam)<\/span> where there is no unhappiness –lit. where there is no sickness– (an\u0101mayam)<\/span>||41||<\/p>\n

In other words, those thirty-five million Mantra-s in Sadvidy\u0101tattva (category 5) got full Liberation. In a nutshell, half the number of all Mantra-s created by Anantabha\u1e6d\u1e6dh\u0101raka (the chief of the Mantra knowers) attained final Emancipation which is realization of inherent unity with Parama\u015biva.<\/p>\n

\n

\u090f\u0935\u092e\u0938\u094d\u092f\u093e\u0924\u094d\u092e\u0928\u0903 \u0915\u093e\u0932\u0947 \u0915\u0938\u094d\u092e\u093f\u0902\u0936\u094d\u091a\u093f\u0926\u094d\u092f\u094b\u0917\u094d\u092f\u0924\u093e\u0935\u0936\u093e\u0924\u094d\u0964
\n\u0936\u0948\u0935\u0940 \u0938\u092e\u094d\u092c\u0927\u094d\u092f\u0924\u0947 \u0936\u0915\u094d\u0924\u093f\u0903 \u0936\u093e\u0928\u094d\u0924\u093e \u092e\u0941\u0915\u094d\u0924\u093f\u092b\u0932\u092a\u094d\u0930\u0926\u093e\u0965\u096a\u0968\u0965<\/span>
\nEvamasy\u0101tmana\u1e25 k\u0101le kasmi\u1e41\u015bcidyogyat\u0101va\u015b\u0101t|
\n\u015aaiv\u012b sambadhyate \u015bakti\u1e25 \u015b\u0101nt\u0101 muktiphalaprad\u0101||42||<\/p>\n

Thus (evam)<\/span>, in the case of this \u0100tm\u0101 or Self (asya \u0101tmana\u1e25)<\/span>, on account of his fitness –due to the fitness of this \u0100tm\u0101– (yogyat\u0101-va\u015b\u0101t)<\/span>, at some moment (k\u0101le kasmi\u1e41\u015bcid)<\/span>, the peaceful (\u015b\u0101nt\u0101)<\/span> Power (\u015bakti\u1e25)<\/span> of \u015aiva (\u015baiv\u012b)<\/span> who is the bestower of the fruit of spiritual Liberation (mukti-phala-prad\u0101)<\/span> is contacted (by him –by \u0100tm\u0101–)<\/i> –i.e. there is a connection with such a Power– (sambadhyate)<\/span>||42||<\/p>\n

When this \u0100tm\u0101 is ready to receive spiritual Liberation, the peaceful \u015aakti of Lord \u015aiva appears at some moment and bestows such a Liberation on him. She is peaceful because there is no objects in Her. When one sees objects as different from subjects, this is bondage. But when one sees objects and subjects merged into the Supreme Power, this is Liberation.<\/p>\n

\n

\u0924\u0924\u094d\u0938\u092e\u094d\u092c\u0928\u094d\u0927\u093e\u0924\u094d\u0924\u0924\u0903 \u0915\u0936\u094d\u091a\u093f\u0924\u094d\u0924\u0924\u094d\u0915\u094d\u0937\u0923\u093e\u0926\u092a\u0935\u0943\u091c\u094d\u092f\u0924\u0947\u0964
\n\u0905\u091c\u094d\u091e\u093e\u0928\u0947\u0928 \u0938\u0939\u0948\u0915\u0924\u094d\u0935\u0902 \u0915\u0938\u094d\u092f\u091a\u093f\u0926\u094d\u0935\u093f\u0928\u093f\u0935\u0930\u094d\u0924\u0924\u0947\u0965\u096a\u0969\u0965<\/span>
\nTatsambandh\u0101ttata\u1e25 ka\u015bcittatk\u1e63a\u1e47\u0101dapav\u1e5bjyate|
\nAj\u00f1\u0101nena sahaikatva\u1e41 kasyacidvinivartate||43||<\/p>\n

After that connection with Her –with the Power of \u015aiva– (tad-sambandh\u0101t tatas)<\/span>, someone (ka\u015bcid)<\/span> is immediately released (tad-k\u1e63a\u1e47\u0101t apav\u1e5bjyate)<\/span>, (while)<\/i> in the case of someone (else)<\/i> (kasyacid)<\/span>, (his)<\/i> union (ekatvam)<\/span> with (saha)<\/span> ignorance (aj\u00f1\u0101nena)<\/span> ceases (vinivartate)<\/span> (after some time)<\/i>||43||<\/p>\n

At the moment of the contact with the Power of \u015aiva, some will be immediately liberated, while others will need more time. This is the meaning.<\/p>\n

\n

\u0930\u0941\u0926\u094d\u0930\u0936\u0915\u094d\u0924\u093f\u0938\u092e\u093e\u0935\u093f\u0937\u094d\u091f\u0903 \u0938 \u092f\u093f\u092f\u093e\u0938\u0941\u0903 \u0936\u093f\u0935\u0947\u091a\u094d\u091b\u092f\u093e\u0964
\n\u092d\u0941\u0915\u094d\u0924\u093f\u092e\u0941\u0915\u094d\u0924\u093f\u092a\u094d\u0930\u0938\u093f\u0926\u094d\u0927\u094d\u092f\u0930\u094d\u0925\u0902 \u0928\u0940\u092f\u0924\u0947 \u0938\u0926\u094d\u0917\u0941\u0930\u0941\u0902 \u092a\u094d\u0930\u0924\u093f\u0965\u096a\u096a\u0965<\/span>
\nRudra\u015baktisam\u0101vi\u1e63\u1e6da\u1e25 sa yiy\u0101su\u1e25 \u015bivecchay\u0101|
\nBhuktimuktiprasiddhyartha\u1e41 n\u012byate sadguru\u1e41 prati||44||<\/p>\n

The one who, being engrossed in the Power of Rudra –\u015aiva–, desires to go\u00a0(to a true Guru)<\/i> (rudra-\u015bakti-sam\u0101vi\u1e63\u1e6da\u1e25 sa\u1e25 yiy\u0101su\u1e25)<\/span>, (then,)<\/i> by the Will of \u015aiva (\u015biva-icchay\u0101)<\/span>, he is led (n\u012byate)<\/span> toward a true Guru (sat-gurum prati)<\/span> in order to get wordly enjoyment and spiritual Liberation (bhukti-mukti-prasiddhi-artham)<\/span>||44||<\/p>\n

Only real spiritual aspirants (the ones who are engrossed in \u015aakti) with a genuine desire to attain not only wordly enjoyment but, more importantly, spiritual Liberation, are led to a genuine Guru who is nothing but the personification of the Supreme Master.<\/p>\n

\n

\u0924\u092e\u093e\u0930\u093e\u0927\u094d\u092f \u0924\u0924\u0938\u094d\u0924\u0941\u0937\u094d\u091f\u093e\u0926\u094d\u0926\u0940\u0915\u094d\u0937\u093e\u092e\u093e\u0938\u093e\u0926\u094d\u092f \u0936\u093e\u0919\u094d\u0915\u0930\u0940\u092e\u094d\u0964
\n\u0924\u0924\u094d\u0915\u094d\u0937\u0923\u093e\u0926\u094d\u0935\u094b\u092a\u092d\u094b\u0917\u093e\u0926\u094d\u0935\u093e \u0926\u0947\u0939\u092a\u093e\u0924\u093e\u091a\u094d\u091b\u093f\u0935\u0902 \u0935\u094d\u0930\u091c\u0947\u0924\u094d\u0965\u096a\u096b\u0965<\/span>
\nTam\u0101r\u0101dhya tatastu\u1e63\u1e6d\u0101dd\u012bk\u1e63\u0101m\u0101s\u0101dya \u015b\u0101\u1e45kar\u012bm|
\nTatk\u1e63a\u1e47\u0101dvopabhog\u0101dv\u0101 dehap\u0101t\u0101cchiva\u1e41 vrajet||45||<\/p>\n

After worshiping (\u0101r\u0101dhya)<\/span> him –i.e. after worshiping the true Guru– (tam)<\/span> (and)<\/i> after obtaining (\u0101s\u0101dya)<\/span> the initiation of \u015aa\u1e45kara –\u015aiva– (d\u012bk\u1e63\u0101m… \u015b\u0101\u1e45kar\u012bm)<\/span> from that pleased (Guru)<\/i> (tatas tu\u1e63\u1e6d\u0101t)<\/span>, (the real seeker) <\/i>immediately (gets worldly enjoyment and spiritual Liberation, and dies)<\/i> (tad-k\u1e63a\u1e47\u0101t)<\/span> or (v\u0101… v\u0101)<\/span> after enjoying (for some time while living)<\/i> (upabhog\u0101t)<\/span>, he attains \u015aiva (\u015bivam vrajet)<\/span> after the body falls (deha-p\u0101t\u0101t)<\/span>||45||<\/p>\n

After receiving the initiation of \u015aiva, in very few cases, the experience is so overwhelming that the spiritual aspirant gets Bhukti and Mukti and just leaves the body immediately. Great Yog\u012b-s like this are called videhamukta-s (liberated ones who abandoned the body at the time of their Liberation). In most cases, the Great Yog\u012b will survive the massive experience of His Glory and will continue to live like a j\u012bvanmukta (liberated while living). Anyway, his Liberation is not complete due to the presence of the body (\u015aiva has no body). So, after he lives here for some time, he leaves his body and merges into \u015aiva.<\/p>\n

All this process is without krama or succession, i.e. it is akrama or direct.<\/p>\n

\n

\u092f\u094b\u0917\u0926\u0940\u0915\u094d\u0937\u093e\u0902 \u0938\u092e\u093e\u0938\u093e\u0926\u094d\u092f \u091c\u094d\u091e\u093e\u0924\u094d\u0935\u093e \u092f\u094b\u0917\u0902 \u0938\u092e\u092d\u094d\u092f\u0938\u0947\u0924\u094d\u0964
\n\u092f\u094b\u0917\u0938\u093f\u0926\u094d\u0927\u093f\u092e\u0935\u093e\u092a\u094d\u0928\u094b\u0924\u093f \u0924\u0926\u0928\u094d\u0924\u0947 \u0936\u093e\u0936\u094d\u0935\u0924\u0902 \u092a\u0926\u092e\u094d\u0965\u096a\u096c\u0965<\/span>
\nYogad\u012bk\u1e63\u0101\u1e41 sam\u0101s\u0101dya j\u00f1\u0101tv\u0101 yoga\u1e41 samabhyaset|
\nYogasiddhimav\u0101pnoti tadante \u015b\u0101\u015bvata\u1e41 padam||46||<\/p>\n

After receiving (sam\u0101s\u0101dya)<\/span> the initiation in Yoga (yoga-d\u012bk\u1e63\u0101m)<\/span> (and)<\/i> after acquiring (proper)<\/i> knowledge (about Yoga)<\/i> (j\u00f1\u0101tv\u0101)<\/span>, (that spiritual aspirant)<\/i> practices (samabhyaset)<\/span> Yoga (yogam)<\/span>. At the end of that (practice of Yoga)<\/i> (tad-ante)<\/span>, he obtains (av\u0101pnoti)<\/span> perfection in Yoga (yoga-siddhim)<\/span> (and the resulting)<\/i> eternal State –the State of \u015aiva– (\u015b\u0101\u015bvatam padam)<\/span>||46||<\/p>\n

For other people, the attainment of worldly enjoyment and spiritual Liberation is not so fast and direct. They instead need another kind of initiation: The initiation in Yoga. After receiving this initiation, and after having gotten all the necessary knowledge about Yoga, that spiritual aspirant practices Yoga for, generally, a long time. At the end of all that yogic process, he achieves perfection in Yoga and the resulting eternal State, i.e. he enters into the Being of \u015aiva.<\/p>\n

This process is with krama or succession, i.e. it is not direct but it requires the spiritual aspirant to practice Yoga for, generally, a long time.<\/p>\n

\n

\u0905\u0928\u0947\u0928 \u0915\u094d\u0930\u092e\u092f\u094b\u0917\u0947\u0928 \u0938\u092e\u094d\u092a\u094d\u0930\u093e\u092a\u094d\u0924\u0903 \u092a\u0930\u092e\u0902 \u092a\u0926\u092e\u094d\u0964
\n\u0928 \u092d\u0942\u092f\u0903 \u092a\u0936\u0941\u0924\u093e\u092e\u0947\u0924\u093f \u0936\u0941\u0926\u094d\u0927\u0947 \u0938\u094d\u0935\u093e\u0924\u094d\u092e\u0928\u093f \u0924\u093f\u0937\u094d\u0920\u0924\u093f\u0965\u096a\u096d\u0965<\/span>
\nAnena kramayogena sampr\u0101pta\u1e25 parama\u1e41 padam|
\nNa bh\u016bya\u1e25 pa\u015but\u0101meti \u015buddhe sv\u0101tmani ti\u1e63\u1e6dhati||47||<\/p>\n

By this Yoga based on succession (anena krama-yogena)<\/span>, he attains the Supreme State (sampr\u0101pta\u1e25 paramam padam)<\/span> (and)<\/i> he does not become a limited being –pa\u015bu– again (na bh\u016byas pa\u015but\u0101m eti)<\/span>, (but)<\/i> he (would rather)<\/i> stay (ti\u1e63\u1e6dhati)<\/span> in his pure essential Self –in his own Self– (\u015buddhe sva-\u0101tmani)<\/span>||47||<\/p>\n

After attaining perfection in this Yoga based on succession (an indirect means to worldly enjoyment and spiritual Liberation), such a spiritual aspirant attains the Supreme State (the State of \u015aiva) and from that moment he will never become a limited being again. Instead, he will completely rest on his own essential Self which is full of Light.<\/p>\n

\n

\u0906\u0924\u094d\u092e\u093e \u091a\u0924\u0941\u0930\u094d\u0935\u093f\u0927\u094b \u0939\u094d\u092f\u0947\u0937 \u092a\u0941\u0928\u0930\u0947\u0937 \u091a\u0924\u0941\u0930\u094d\u0935\u093f\u0927\u0903\u0964
\n\u0906\u091a\u093e\u0930\u094d\u092f\u0924\u094d\u0935\u093e\u0926\u093f\u092d\u0947\u0926\u0947\u0928 \u0936\u0941\u0926\u094d\u0927\u093e\u0924\u094d\u092e\u093e \u092a\u0930\u093f\u092a\u0920\u094d\u092f\u0924\u0947\u0965\u096a\u096e\u0965<\/span>
\n\u0100tm\u0101 caturvidho hye\u1e63a punare\u1e63a caturvidha\u1e25|
\n\u0100c\u0101ryatv\u0101dibhedena \u015buddh\u0101tm\u0101 paripa\u1e6dhyate||48||<\/p>\n

This (e\u1e63a\u1e25… e\u1e63a\u1e25)<\/span> \u0100tm\u0101 or Self (\u0101tm\u0101)<\/span> is certainly of four kinds (caturvidha\u1e25 hi)<\/span> and again (punar)<\/span> fourfold (caturvidha\u1e25)<\/span>. The \u015auddh\u0101tm\u0101 or (Pure Self)<\/i> (\u015buddha-\u0101tm\u0101)<\/span> is said (paripa\u1e6dhyate)<\/span> to have the divisions of \u0101c\u0101ryatva –Guruhood–, etc. (\u0101c\u0101ryatva-\u0101di-bhedena)<\/span>||48||<\/p>\n

One way to divide \u0100tm\u0101 or Self into four kinds is like this: (1)<\/b> J\u012bv\u0101tm\u0101 (microcosmic Self), (2)<\/b> \u015aiv\u0101tm\u0101 (macrocosmic Self), (3)<\/b> Param\u0101tm\u0101 (Supreme Self beyond the universe) and (4)<\/b> \u015auddh\u0101tm\u0101 (also called Nirmal\u0101tm\u0101), which is completely immaculate, never touched by actions and associated with pure intelligence. According to \u015aiva, each kind of \u0100tm\u0101 there contains again other four divisions. Here \u015aiva is specifying that the divisions of \u0101c\u0101rya (master), s\u0101dhaka (adept), putraka (spiritual son) and samay\u012b (neophyte) are coming under \u015auddh\u0101tm\u0101. In Tantr\u0101loka<\/a> (chapter 4) you can read more about initiation of \u0101c\u0101rya, s\u0101dhaka, putraka and samay\u012b. It is a long topic really.<\/p>\n

\n

\u0928\u093f\u0924\u094d\u092f\u093e\u0926\u093f\u0924\u094d\u0930\u093f\u0924\u092f\u0902 \u0915\u0941\u0930\u094d\u092f\u093e\u0926\u094d\u0917\u0941\u0930\u0941\u0903 \u0938\u093e\u0927\u0915 \u090f\u0935 \u091a\u0964
\n\u0928\u093f\u0924\u094d\u092f\u092e\u0947\u0935 \u0926\u094d\u0935\u092f\u0902 \u091a\u093e\u0928\u094d\u092f\u0926\u094d\u092f\u093e\u0935\u091c\u094d\u091c\u0940\u0935\u0902 \u0936\u093f\u0935\u093e\u091c\u094d\u091e\u092f\u093e\u0965\u096a\u096f\u0965<\/span>
\nNity\u0101ditritaya\u1e41 kury\u0101dguru\u1e25 s\u0101dhaka eva ca|
\nNityameva dvaya\u1e41 c\u0101nyady\u0101vajj\u012bva\u1e41 \u015biv\u0101j\u00f1ay\u0101||49||<\/p>\n

The Guru –\u0101c\u0101rya– (guru\u1e25)<\/span> and (ca)<\/span> the s\u0101dhaka –adept– (s\u0101dhaka\u1e25 eva)<\/span> should do (kury\u0101t)<\/span> the triad of Nityakarma –daily obligatory actions–, etc. (nitya-\u0101di-tritayam)<\/span>. And (ca)<\/span>, by the command of \u015aiva (\u015biva-\u0101j\u00f1ay\u0101)<\/span>, the other group of two –putraka and samay\u012b– (dvayam… anyat)<\/span> (should do)<\/i> only Nityakarma (nityam eva)<\/span> during the whole life (y\u0101vat-j\u012bvam)<\/span>||49||<\/p>\n

There are many kinds of karma (actions, duties, rites) which are to be done. The traditional division for these types of karma is as follows: (1)<\/b> Nityakarma (daily obligatory actions, e.g. ablutions, japa or muttering of a mantra, meditation, etc.), (2)<\/b> Naimittikakarma (occasional rites to be performed on certain occasions, if you will excuse the repetition, in a special way according to the precepts of the Guru), and (3)<\/b> K\u0101myakarma (optional rites, e.g. rituals for some desire in the heart of the aspirant to come true). While the categories of \u0101c\u0101rya and s\u0101dhaka can perform the three types of karma, the remaining two categories (putraka and samay\u012b) can only perform Nityakarma during their whole life, by \u015aiva’s bidding. Anyway, Abhinavagupta, the greatest Trika Master, does not seem to be very interested in these karma-s. He only recommends daily worship of the chosen deity by following the instructions given by the Guru.<\/p>\n

\n

\u0909\u092a\u093e\u0926\u0947\u092f\u0902 \u091a \u0939\u0947\u092f\u0902 \u091a \u0924\u0926\u0947\u0924\u0924\u094d \u092a\u0930\u093f\u0915\u0940\u0930\u094d\u0924\u093f\u0924\u092e\u094d\u0964
\n\u091c\u094d\u091e\u093e\u0924\u094d\u0935\u0948\u0924\u091c\u094d\u091c\u094d\u091e\u0947\u092f\u0938\u0930\u094d\u0935\u0938\u094d\u0935\u0902 \u0938\u0930\u094d\u0935\u0938\u093f\u0926\u094d\u0927\u094d\u092f\u0930\u0939\u094b \u092d\u0935\u0947\u0924\u094d\u0965\u096b\u0966\u0965<\/span>
\nUp\u0101deya\u1e41 ca heya\u1e41 ca tadetat parik\u012brtitam|
\nJ\u00f1\u0101tvaitajj\u00f1eyasarvasva\u1e41 sarvasiddhyaraho bhavet||50||<\/p>\n

This very (topic)<\/i> (tad etad)<\/span> (dealing with)<\/i> what is acceptable (up\u0101deyam)<\/span> and (ca… ca)<\/span> rejectable (heyam)<\/span> has been proclaimed (here –in the first chapter–)<\/i> (parik\u012brtitam)<\/span>. On knowing (j\u00f1\u0101tv\u0101)<\/span> this (etad)<\/span> which is the sum of all the knowables –objects– (j\u00f1eya-sarvasvam)<\/span>, there is (bhavet)<\/span> absence of secrecy regarding all the siddhi-s (sarva-siddhi-arahas)<\/span>||50||<\/p>\n

\u0907\u0924\u093f \u0936\u094d\u0930\u0940\u092e\u093e\u0932\u093f\u0928\u0940\u0935\u093f\u091c\u092f\u094b\u0924\u094d\u0924\u0930\u0947 \u092a\u094d\u0930\u0925\u092e\u094b\u093d\u0927\u093f\u0915\u093e\u0930\u0903\u0965\u0967\u0965<\/span>
\nIti \u015br\u012bm\u0101lin\u012bvijayottare prathamo’dhik\u0101ra\u1e25||1||<\/p>\n

Here ends (iti)<\/span> the first chapter (prathama\u1e25 adhik\u0101ra\u1e25)<\/span> in venerable M\u0101lin\u012bvijayottaratantra (\u015br\u012b-m\u0101lin\u012b-vijaya-uttare)<\/span>||1||<\/b><\/p>\n

\u015aiva is now declaring that this first chapter is about the special knowledge about what is acceptable and rejectable. I never found a name for this chapter anywhere, but you could call it: ‘Up\u0101deyaheyavij\u00f1\u0101nam’ (Special knowledge about what is acceptable and rejectable). This science of what is to be accepted and what is to be rejected is very important. ‘\u015aivapram\u0101t\u0101 (\u015aiva Himself), Mantramahe\u015bvara (Great Lord of the Mantra Aham –I AM–), Mantre\u015bvara (Lord of the Mantra Aham), Mantra and even Vij\u00f1\u0101n\u0101kala (the knower who knows he is \u015aiva but at the same time has no \u015aakti or Power (no Freedom)’ are acceptable. But ‘Pralay\u0101kala (the knower who has no Power after experiencing a dissolution \u2014the knower of the void of deep sleep\u2014) and Sakala (the knower who has limited power and is bound by all the three mala-s or impurities)’ are rejectable.<\/p>\n

The word ‘siddhi’ has many meanings (achievement, perfection, supernatural power, etc.). In this case, in my opinion, it should be interpreted as ‘achievement’. So, the last part of the stanza would read: ‘there is absence of secrecy regarding all the achievements’.<\/p>\n

From the \u015aiva’s viewpoint, practically almost the whole humankind dwells in a state (Pralay\u0101kala and Sakala) which should be rejected. Yes, it is correct. Only a few people, by means of His Grace, can escape from the clutches of His terrifying M\u0101y\u0101. There is no doubt about this. Hesitation about the desirability or undesirability of the states of Pralay\u0101kala and Sakala must be discarded or one’s own elevation to higher levels (the acceptable ones) will never take place.<\/p>\n","protected":false},"excerpt":{"rendered":"

M\u0101lin\u012bvijayottaratantra starts. This first chapter consists of 50 stanzas. I am adding my explanation under every stanza or group of stanzas. Read M\u0101lin\u012bvijayottaratantra and experience Supreme Delight, dear \u015aiva. Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase…<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"wprm-recipe-roundup-name":"","wprm-recipe-roundup-description":"","_kad_post_transparent":"default","_kad_post_title":"default","_kad_post_layout":"default","_kad_post_sidebar_id":"","_kad_post_content_style":"default","_kad_post_vertical_padding":"default","_kad_post_feature":"","_kad_post_feature_position":"","_kad_post_header":false,"_kad_post_footer":false,"footnotes":""},"class_list":["post-9010","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/pages\/9010","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/comments?post=9010"}],"version-history":[{"count":1,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/pages\/9010\/revisions"}],"predecessor-version":[{"id":9011,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/pages\/9010\/revisions\/9011"}],"wp:attachment":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/media?parent=9010"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}

There is this practice performed by the yog\u012b-s, in which they reabsorb all the tattva-s from Manas (mind, the category 16) down to the earth element (tattva 36) in their source, i.e. in Aha\u1e45k\u0101ra (ego, the category 15). This ego has three aspects, as I mentioned before: Taijasa (sattvic), vaik\u0101rika (rajasic) and bh\u016bt\u0101dika (tamasic). I explain this technique to reabsorb all the physical universe in ego and beyond here: What is enlightenment according to the six traditional philosophies and Trika?<\/a><\/p>\n