Tantric Sex - Volume 2

By Gabriel Pradiipaka

The 2nd volume of this exceptional book is destined to shed light on an ancient and thoroughly mystical practice of the Kaula school of Indian Tantricism. To reach this, Gurujī translated the 29th chapter of Abhinavagupta's Tantrāloka, which contains the most detailed explanation of the Tantric sexual tradition, including the theoreti

• Language: English
• Publisher: István Tamás Énisz
• Release date: Nov 27, 2020
• ISBN: 9781637329221

Gabriel Pradiipaka

Gabriel Pradīpaka, the founder and leader of the spiritual movement "Parabhairavayoga" and its organization called "Parabhairavayoga Foundation", is a Guru with many followers around the world. His spiritual name, Pradīpaka, means "the one who sheds light", the one who sheds light on the secret meaning of sacred scriptures. Gabriel Pradīpaka belongs to the lineage of Bhagavān Nityānanda whom he views as his Grandguru. He considers Svāmī Muktānanda Paramahaṁsa to be his main Guru. And he sees Svāmī Lakṣmaṇa Joo as his Non-dualistic Kashmir Shaivism Guru. Inspired by the task of Svāmi Muktānanda Paramahaṁsa who brought Non-dualistic Kashmir Shaivism to the West, Gurujī has taken on the mission of introducing people all over the world to the treasure of this amazing Teaching. Gurujī was born in Rosario, Argentina, in 1963. He studied and worked in the famous Siddha Yoga community led by one disciple of the great Svāmī Muktānanda until 1989. Then, during 1989-1991 and 1995-1997 he studied, taught and worked under the guidance of one teacher. In 1997 Gurujī embarked on his own path as teacher of Non-dual Shaivism of Kashmir (Trika) and began to help spiritually-oriented people in the process known as "Self-realization" or "Final Liberation". He became Guru in 2010 after attaining Liberation. Being a fully Self-realized yogī, Gabriel Pradīpaka is capable of awakening the spiritual potential of seekers through Śaktipāta, Divine Grace bestowal, which help them transcend their limitations. Proficient in Sanskrit, Gurujī translates primordial texts of ancient Non-dualistic Kashmir Shaivism Masters, teaches Trika and Sanskrit. Among his translations are: Śivasūtra-s, Abhinavagupta's Paramārthasāra, Vasugupta's Spandakārikā-s and Kṣemarāja's Spandanirṇaya, Pratyabhijñāhṛdayam and Śivasūtravimarśinī, etc. He is right now also in the process of translating the full Tantrāloka. His teachings and translations are available on his website (published in 6 languages: English, Spanish, Portuguese, Hungarian, Russian and Hindi) at www.sanskrit-trikashaivism.com Gurujī wrote his own scriptures in full agreement with the teachings of Trika: Svātantryasūtram, Parabhairavayogasaṁsthpanapracodanam along with its short commentary, and many others. Visit www.parabhairavayoga.org, the official Parabhairavayoga Foundation website, home of Parabhairavayoga based on the teachings of Gurujī.

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Tantric Sex

Volume 2

Copyright © 2020 Gabriel Alfonso Arce

All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher, except in the case of brief quotations embodied in critical reviews and certain other noncommercial uses permitted by copyright law. For permission requests, write to the publisher.

ISBN: 978-1-63732-922-1

Cover artwork by Deliisium (2020)

Facebook: fb.com/liisaartanddesign

Instragram: instagram.com/deliisium

Editing by Georgina Klómer, Balázs Zubák

First printing edition 2020.

Published by Gabriel Pradīpaka (Gabriel Alfonso Arce)

[e-mail]

www.parabhairavayoga.org

Tantric Sex

Volume 2

As a part of the Kula rite taught by eminent

Master Abhinavagupta in the 29th chapter of

his venerable Tantrāloka

(Accompanied by the Jayaratha’s commentary)

Translation and explanation by

Gabriel Pradīpaka

(Founder of Parabhairavayoga)

2020

Parabhairavayoga

So much illusory remoteness, such a huge language barrier, so many initial inconveniences, so much hidden love, so many laughters and a secret possession, the usual foolish mistakes at the beginning, two countries hardly ever helping us, but on the contrary, constantly putting obstacles in order to dissolve our already perfect union.

So much patience, so much cheerfulness along with some tears. So many health problems with these bodies where we decided to live in. So many disciples around came to add Bliss to our perfect Bliss. Some of them stayed, while others, desirous to jump back into their blissful essential nature, merged again into the unfathomable Ocean of Consciousness.

And You, oh beloved Śakti, the constant helper in all I do every day. Perfect wife, perfect mother, perfect nurse and perfect disciple. Guru-s are generally considered to be people beyond the trifles of ordinary life, always concentrated on the Supreme Self and the whole time dissolving the frisky duality manifested by the Great Lord of all —our beloved Parabhairava—.

Anyway, Guru-s are not like rocks, but they are full of the Life of all lives. In spite of their apparent indifference to the notion that this world is a manifestation different from the Lord, they keep a hidden heart where to enjoy a droplet of harmless duality. It is from this hidden heart that I dedicate this book to You, perfect wife, perfect mother, perfect nurse and perfect disciple!

Gabriel Pradīpaka

Tantric sex

As a part of the Kula rite taught by eminent Master Abhinavagupta in the 29th chapter of his venerable Tantrāloka

(Accompanied by the Jayaratha’s commentary)

ननु बहिस्तर्पणमेव कुतः स्याद्यतोऽपि चितो विकासः समुदियादित्याशङ्क्याह

Nanu bahistarpaṇameva kutaḥ syādyato’pi cito vikāsaḥ samudiyādityāśaṅkyāha

A doubt (nanu):

‘Where does the external act of satisfying come from (bahis tarpaṇam eva kutaḥ syāt) —from which (yatas) the expansion (vikāsaḥ) of Consciousness (citaḥ) emerges (samudiyāt) too (api)—?’. Having doubted so (iti āśaṅkya), (Abhinavagupta) said (āha):

A doubt:

‘Where does the external act of satisfying come from —from which the expansion of Consciousness emerges too—?’. Having doubted so, (Abhinavagupta) said:

चक्रानुचक्रान्तरगाच्छक्तिमत्परिकल्पितात्।

प्राणगादप्यथानन्दस्यन्दिनोऽभ्यवहारतः॥१०८॥

गन्धधूपस्रगादेश्च बाह्यादुच्छलनं चितः।

Cakrānucakrāntaragācchaktimatparikalpitāt|

Prāṇagādapyathānandasyandino’bhyavahārataḥ||108||

Gandhadhūpasragādeśca bāhyāducchalanaṁ citaḥ|

From what has been performed by the possessor of śakti inside (the main) circle and subordinate circles, and even in the prāṇa (cakra-anucakra-antaragāt śaktimat-parikalpitāt prāṇa-gāt api), (and) moreover (atha) from the act of taking food, which oozes with Bliss (ānanda-syandinaḥ abhyavahārataḥ), and also (ca) from external objects such as fragrance, incense, garlands, etc. (gandha-dhūpa-srak-ādeḥ ca bāhyāt), (there is) a springing up (ucchalanam) of Consciousness (citaḥ).

From what has been performed by the possessor of śakti inside (the main) circle and subordinate circles, and even in the prāṇa -i.e. in Haṁsa-, (and) moreover from the act of taking food, which oozes with Bliss, and also from external objects such as fragrance, incense, garlands, etc., (there is) a springing up of Consciousness.

तेन शक्तिमत्परिकल्पितात्

तेन निर्भरमात्मानं बहिश्चक्रानुचक्रगम्।

विप्रुड्भिरूर्ध्वाधरयोरन्तः पीत्या च तर्पयेत्॥

इत्यादिनीत्या चक्रानुचक्रान्तरगात्पानाद्यात्मनः

शून्योद्भवो भवेद्वायुर्मेढ्रस्योत्थापनं भवेत्।

वायुमेढ्रसमायोगात्...॥

इत्यादिदृशा प्राणगात्तत्प्रेरणात्मनो गन्धधूपस्रगादेर्बाह्याच्चानन्दस्यन्दिनोऽभ्यवहाराच्चित उच्छलनं विकासः स्यादित्यर्थः॥

एवं मुख्यचक्रैकात्म्यमाप्तुमनुचक्रेषु तर्पणं कार्यमित्याह

Tena śaktimatparikalpitāt

Tena nirbharamātmānaṁ bahiścakrānucakragam|

Vipruḍbhirūrdhvādharayorantaḥ pītyā ca tarpayet||

ityādinītyā cakrānucakrāntaragātpānādyātmanaḥ

Śūnyodbhavo bhavedvāyurmeḍhrasyotthāpanaṁ bhavet|

Vāyumeḍhrasamāyogāt...||

ityādidṛśā prāṇagāttatpreraṇātmano gandhadhūpasragāderbāhyāccānandasyandino’bhyavahārāccita ucchalanaṁ vikāsaḥ syādityarthaḥ||

Evaṁ mukhyacakraikātmyamāptumanucakreṣu tarpaṇaṁ kāryamityāha

For that reason (tena), from what has been performed by the possessor of śakti (śaktimat-parikalpitāt):

‘On that account (tena), (the follower of Kula) should please (tarpayet) (in two ways) the Full (nirbharam) Self (ātmānam) who resides in the primary and subordinate circles (of goddesses) (cakra-anucakragam): (1) Externally (bahis), by (sprinkling) drops (vipruḍbhiḥ) up and down (ūrdhva-adharayoḥ), (and) (2) internally (antar), by drinking (that which is in the vessel) (pītyā)’.

etc. (iti-ādi). According to this precept (given in the aphorism 23) (nītyā), (from what has been performed by the possessor of śakti) inside (the main) circle and subordinate circles (cakra-anucakra-antaragāt), viz. drinking, etc. (pāna-ādi-ātmanaḥ):

‘The air (vāyuḥ) is (bhavet) springing from the void (śūnya-udbhavaḥ). An erection (utthāpanam) of the penis (meḍhrasya) is produced (bhavet). From the conjunction of air and penis (vāyu-meḍhra-samāyogāt)...’.

etc. (iti-ādi). In accordance with such a viewpoint (dṛśā), (from what has been performed by the possessor of śakti even) in the prāṇa (prāṇagāt) —viz. from that impelling (of the penis) (tad-preraṇa-ātmanaḥ)—, and (ca) from external objects such as fragrance, incense, garlands, etc. (gandha-dhūpa-srak-ādeḥ bāhyāt), (and also) from the act of taking food, which oozes with Bliss (ānanda-syandinaḥ abhyavahārāt), there is (syāt) a springing up (ucchalanam) —i.e. an expansion (vikāsaḥ)— of Consciousness (citaḥ). Such is the meaning (iti arthaḥ).

Thus (evam) to attain (āptum) unity with the main cakra or circle (mukhya-cakra-aikātmyam), satisfaction (tarpaṇam) is to be produced (kāryam) in the subordinate circles (anucakreṣu). (Abhinavagupta) said so (iti āha):

For that reason, from what has been performed by the possessor of śakti:

‘On that account, (the follower of Kula) should please (in two ways) the Full Self who resides in the primary and subordinate circles (of goddesses): (1) Externally, by (sprinkling) drops up and down, (and) (2) internally, by drinking (that which is in the vessel)’.

etc. According to this precept (given in the aphorism 23, from what has been performed by the possessor of śakti) inside (the main) circle and subordinate circles, viz. drinking, etc.:

‘The air is springing from the void. An erection of the penis is produced. From the conjunction of air and penis...’.

etc. In accordance with such a viewpoint, (from what has been performed by the possessor of śakti even) in the prāṇa —viz. from that impelling (of the penis)—, and from external objects such as fragrance, incense, garlands, etc., (and also) from the act of taking food, which oozes with Bliss, there is a springing up —i.e. an expansion— of Consciousness. Such is the meaning.

Thus to attain unity with the main cakra or circle, satisfaction is to be produced in the subordinate circles. (Abhinavagupta) said so:

इत्थं स्वोचितवस्त्वंशैरनुचक्रेषु तर्पणम्॥१०९॥

कुर्वीयातामिहान्योन्यं मुख्यचक्रैकताकृते।

Itthaṁ svocitavastvaṁśairanucakreṣu tarpaṇam||109||

Kurvīyātāmihānyonyaṁ mukhyacakraikatākṛte|

In this way (ittham), (śakti and possessor of śakti) should produce here (kurvīyātām iha) satisfaction (tarpaṇam) in the subordinate circles (anucakreṣu) by means of portions which are realities suitable to themselves (sva-ucita-vastu-aṁśaiḥ). (What for?) For attaining mutually unity with the main cakra or circle (anyonyam mukhya-cakra-ekatākṛte).

In this way, (śakti and possessor of śakti) should produce here satisfaction in the subordinate circles by means of portions which are realities suitable to themselves. (What for?) For attaining mutually unity with the main cakra or circle.

स्वोचितं वस्तु रूपाद्यन्यतममनुचक्रेष्विति चक्षुरादीन्द्रियरूपेष्वथ च स्वोचितं वस्त्वालिङ्गनपरिचुम्बनादि। तदुक्तम्

किं पूज्यं पूजकः कोऽसावाह्वानं कीदृशं भवेत्।

किं पुष्पं धूपचरुकं को मन्त्रो जप एव च॥

किं कुण्डं भवति ह्यग्निः काष्ठं किं चाज्यमेव वा।

कः समाधिः महेशान इति ब्रूहि त्रिलोचन॥

इत्युपक्रम्य

योषितश्चैव पूज्यन्ते पुरुषश्चैव पूजकः।

आह्वानं तु तयोः प्रीतिः पुष्पं च करजक्षतम्॥

धूपमालिङ्गनं प्रोक्तं चरु तनुकृतं भवेत्।

मन्त्रः प्रियाया वाग्जालं जपश्चाप्यधरामृतम्॥

भगं कुण्डं स्रुवं लिङ्गमग्निश्चैव भगाङ्कुरः।

आज्यं च भजते बीजमित्युक्तं भैरवागमे॥

शब्दः स्पर्शश्च रूपं च रसो गन्धश्च पञ्चमः।

उत्क्षेपानन्दकाले तु पञ्चधा वस्तुसन्ततिः॥

स समाधिः महेशानि ज्ञात्वा शिवमवाप्नुयात्।

इति॥

नन्वनुचक्रतर्पणात्कथं मुख्यचक्रैकात्म्यं स्यादित्याशङ्कां गर्भीकृत्यागममेवात्र संवादयति

Svocitaṁ vastu rūpādyanyatamamanucakreṣviti cakṣurādīndriyarūpeṣvatha ca svocitaṁ vastvāliṅganaparicumbanādi| Taduktam

Kiṁ pūjyaṁ pūjakaḥ ko’sāvāhvānaṁ kīdṛśaṁ bhavet|

Kiṁ puṣpaṁ dhūpacarukaṁ ko mantro japa eva ca||

Kiṁ kuṇḍaṁ bhavati hyagniḥ kāṣṭhaṁ kiṁ cājyameva vā|

Kaḥ samādhiḥ maheśāna iti brūhi trilocana||

ityupakramya

Yoṣitaścaiva pūjyante puruṣaścaiva pūjakaḥ|

Āhvānaṁ tu tayoḥ prītiḥ puṣpaṁ ca karajakṣatam||

Dhūpamāliṅganaṁ proktaṁ caru tanukṛtaṁ bhavet|

Mantraḥ priyāyā vāgjālaṁ japaścāpyadharāmṛtam||

Bhagaṁ kuṇḍaṁ sruvaṁ liṅgamagniścaiva bhagāṅkuraḥ|

Ājyaṁ ca bhajate bījamityuktaṁ bhairavāgame||

Śabdaḥ sparśaśca rūpaṁ ca raso gandhaśca pañcamaḥ|

Utkṣepānandakāle tu pañcadhā vastusantatiḥ||

Sa samādhiḥ maheśāni jñātvā śivamavāpnuyāt|

iti||

Nanvanucakratarpaṇātkathaṁ mukhyacakraikātmyaṁ syādityāśaṅkāṁ garbhīkṛtyāgamamevātra saṁvādayati

‘A reality which is suitable to itself’ (sva-ucitam vastu) (is) any one out of a large number of forms, etc. (rūpa-ādi-anyatamam). ‘In the subordinate circles’ (anucakreṣu iti) (means) in indriya-s or powers such as power of seeing, etc. (cakṣus-ādi-ndriya-rūpeṣu). So also (atha ca), ‘a reality which is suitable to itself’ (sva-ucitam vastu) (would involve) the acts of hugging, kissing, etc. (āliṅgana-paricumbana-ādi).

The same thing has been said (tad uktam) (elsewhere), starting with (upakramya):

‘What (kim) (is) to be worshiped (pūjyam), who (kaḥ) (is) the worshiper (pūjakaḥ... asau), of what kind (kīdṛśam) is (bhavet) the invocation (āhvānam), what (kim) (is) the flower (puṣpam), the incense and the oblation (dhūpa-carukam), what (kaḥ) (is) the mantra (mantraḥ) and (ca) the japa (japaḥ eva)? What (kim) is (bhavati) the fire pit (kuṇḍam... hi), the fire (agniḥ) (and) the log (kāṣṭham), or (vā) what (kim ca) (is) the clarified butter (ājyam eva)? What (kaḥ) (is) samādhi or absorption -i.e. trance- (samādhiḥ)?, oh Great Lord (mahā-īśāna)! Thus (iti), oh Three-eyed One (tri-locana), speak (brūhi... iti)!’.

(And continuing:)

‘The woman (yoṣitaḥ) is worshiped (pūjyante) and (ca eva... ca eva) the man (puruṣaḥ) (is) the worshiper (pūjakaḥ). The invocation (āhvānam) (is) certainly (tu) their (tayoḥ) pleasure (prītiḥ), and (ca) the flower (puṣpam) (is) the wound caused by their finger-nails (karaja-kṣatam)’.

‘The incense (dhūpam) is said to be (proktam) the hug (āliṅganam), (and) the oblation (caru) is (bhavet) made out of (their) bodies (tanu-kṛtam). The mantra (mantraḥ) (is) the confused multitude of words (vāk-jālam) of the beloved one (priyāyāḥ), and (ca api) the japa (japaḥ) (is) the lower nectar (adhara-amṛtam)’.

‘The vulva (bhagam) (is) the fire pit (kuṇḍam), the small wooden ladle (sruvam) (is) the phallus (liṅgam), and (ca eva) the fire (agniḥ) (is) the clitoris (bhagāṅkuraḥ). The clarified butter (ājyam ca) has to do with -lit. is devoted to- (bhajate) the seed (bījam). So (iti) it is declared (uktam) in Bhairavāgama -i.e. in the 64 non-dualistic Tantra-s- (bhairavāgame)’.

‘Word (śabdaḥ), touch (sparśaḥ), form (rūpam), taste (rasaḥ) and (ca... ca... ca) smell (gandhaḥ) (constitute) a group of five (pañcamaḥ). At the time Bliss is emitted (utkṣepa-ānanda-kāle tu), the fivefold (pañcadhā) mass of realities -i.e. the universe- (vastu-santatiḥ) (arises)’.

‘That (saḥ) (is) samādhi or absorption (samādhiḥ), oh Great Mistress (mahā-īśāni). Knowing (so) (jñātvā), he should attain (avāpnuyāt) Śiva (śivam... iti)’.

A doubt (nanu): ‘How (katham) does unity with the main cakra or circle (mukhya-cakra-aikātmyam) take place (syāt) from the act of satisfying the subordinate circles (anucakra-tarpaṇāt... iti)?’. Having (the objector) generated (garbhīkṛtya) (such) a doubt (āśaṅkām), (now Abhinavagupta) calls upon here the Āgama or revealed scripture to speak (āgamam eva atra saṁvādayati):

‘A reality which is suitable to itself’ (is) any one out of a large number of forms, etc. ‘In the subordinate circles’ (means) in indriya-s or powers such as power of seeing, etc. So also, ‘a reality which is suitable to itself’ (would involve) the acts of hugging, kissing, etc.

The same thing has been said (elsewhere), starting with:

‘What (is) to be worshiped, who (is) the worshiper, of what kind is the invocation, what (is) the flower, the incense and the oblation, what (is) the mantra and the japa? What is the fire pit, the fire (and) the log, or what (is) the clarified butter? What (is) samādhi or absorption -i.e. trance-?, oh Great Lord! Thus, oh Three-eyed One, speak!’.

(And continuing:)

‘The woman is worshiped and the man (is) the worshiper. The invocation (is) certainly their pleasure, and the flower (is) the wound caused by their finger-nails’.

‘The incense is said to be the hug, (and) the oblation is made out of (their) bodies. The mantra (is) the confused multitude of words of the beloved one, and the japa (is) the lower nectar’.

‘The vulva (is) the fire pit, the small wooden ladle (is) the phallus, and the fire (is) the clitoris. The clarified butter has to do with -lit. is devoted to- the seed. So it is declared in Bhairavāgama -i.e. in the 64 non-dualistic Tantra-s-’.

‘Word, touch, form, taste and smell (constitute) a group of five. At the time Bliss is emitted, the fivefold mass of realities -i.e. the universe- (arises)’.

‘That (is) samādhi or absorption, oh Great Mistress. Knowing (so), he should attain Śiva’.

A doubt: ‘How does unity with the main cakra or circle take place from the act of satisfying the subordinate circles?’. Having (the objector) generated (such) a doubt, (now Abhinavagupta) calls upon here the Āgama or revealed scripture to speak:

उक्तं च त्रिशिरस्तन्त्रे विमलासनगोचरः॥११०॥

अक्षषट्कस्य मध्ये तु रुद्रस्थानं समाविशेत्।

Uktaṁ ca triśirastantre vimalāsanagocaraḥ||110||

Akṣaṣaṭkasya madhye tu rudrasthānaṁ samāviśet|

And (ca) it has been said (uktam) in Triśirastantra (triśirastantre): ‘The one who abides in an immaculate condition -lit. in an immaculate seat- (vimala-āsana-gocaraḥ), becomes absorbed (samāviśet) in the State of Rudra -i.e. of Śiva- (rudra-sthānam) (even) in the middle (madhye tu) of the group of six senses (akṣa-ṣaṭkasya)’.

And it has been said in Triśirastantra: ‘The one who abides in an immaculate condition -lit. in an immaculate seat-, becomes absorbed in the State of Rudra -i.e. of Śiva- (even) in the middle of the group of six senses’.

इहानुचक्रात्मनां निखिलानां चक्राणां मध्ये तत्सङ्क्षोभे यथोचितमर्थजातमाहरन्नपि विमलं तदासङ्गाभावाद्वैवश्यकलङ्कोन्मुक्तं यदासनमवस्थानं तन्निष्ठः सन् स्वस्वरूपविश्रान्त्या तत्क्षोभोपसंहाराद्रुद्रस्थानं समाविशेन्मुख्यचक्रात्मकपरप्रमातृदशावेशभाग्भवेदित्यर्थः॥

एतदेव प्रपञ्चयति

Ihānucakrātmanāṁ nikhilānāṁ cakrāṇāṁ madhye tatsaṅkṣobhe yathocitamarthajātamāharannapi vimalaṁ tadāsaṅgābhāvādvaivaśyakalaṅkonmuktaṁ yadāsanamavasthānaṁ tanniṣṭhaḥ san svasvarūpaviśrāntyā tatkṣobhopasaṁhārādrudrasthānaṁ samāviśenmukhyacakrātmakaparapramātṛdaśāveśabhāgbhaved ityarthaḥ||

Etadeva prapañcayati

Here (iha), even (api) while he uses and enjoys (āharan) a multitude of suitable objects (yathā-ucitam arthajātam) in the middle of that agitation (madhye tad-saṅkṣobhe) of all the cakra-s or circles (nikhilānām cakrāṇām) (and their respective) subordinate cakra-s or circles (anucakra-ātmanām), he is dedicated to that (tad-niṣṭhaḥ san) immaculate (vimalam) seat (āsanam) (or) abiding (avasthānam) which (yad) is free from the stain of lack of self-control (vaivaśya-kalaṅka-unmuktam) due to the absence of attachment to (all) that -i.e. to the multitude of suitable objects- (tad-āsaṅga-abhāvāt). Through the withdrawal of that agitation (tad-kṣobha-upasaṁhārāt) by means of a repose in his own essential nature (sva-svarūpa-viśrāntyā), he becomes absorbed (samāviśet) in the State of Rudra -i.e. of Śiva- (rudra-sthānam). (In other words,) he becomes (bhavet) absorbed in the State of the Supreme Knower who is the main cakra or circle (mukhya-cakra-ātmaka-para-pramātṛ-daśā-āveśa-bhāk). This is the purport (iti arthaḥ).

(Now, Abhinavagupta) explains this in detail (etad eva prapañcayati):

Here, even while he uses and enjoys a multitude of suitable objects in the middle of that agitation of all the cakra-s or circles (and their respective) subordinate cakra-s or circles, he is dedicated to that immaculate seat (or) abiding which is free from the stain of lack of self-control due to the absence of attachment to (all) that -i.e. to the multitude of suitable objects-. Through the withdrawal of that agitation by means of a repose in his own essential nature, he becomes absorbed in the State of Rudra -i.e. of Śiva-. (In other words,) he becomes absorbed in the State of the Supreme Knower who is the main cakra or circle. This is the purport.

(Now, Abhinavagupta) explains this in detail:

निजनिजभोगाभोगप्रविकासिनिजस्वरूपपरिमर्शे॥१११॥

क्रमशोऽनुचक्रदेव्यः संविच्चक्रं हि मध्यमं यान्ति।

Nijanijabhogābhogapravikāsinijasvarūpaparimarśe||111||

Kramaśo’nucakradevyaḥ saṁviccakraṁ hi madhyamaṁ yānti|

When the awareness of one’s own essential nature becomes expanded by means of the enjoyment of the respective delights (nija-nija-bhoga-ābhoga-pravikāsi-nija-sva-rūpa-parimarśe), the goddesses of the subordinate circles (anucakra-devyaḥ) gradually (kramaśas) move (yānti) on to the central cakra or circle of Consciousness (saṁvid-cakram... madhyamam), indeed (hi).

When the awareness of one’s own essential nature becomes expanded by means of the enjoyment of the respective delights, the goddesses of the subordinate circles gradually move on to the central cakra or circle of Consciousness, indeed.

यन्निजनिजेन रूपाद्यन्यतमालोचनात्मना भोगाभोगेन बहिरुच्छलद्रूपतया प्रविकासनशीलस्य निजस्य प्रमातृरूपस्य स्वरूपस्य परिमर्शे स्वात्मचमत्कारोल्लासे सति यथायथं दृगाद्यनुचक्रदेव्यो मध्यमं सर्वसंविद्विश्रान्तिस्थानतया मुख्यं परमानन्दमयप्रमातृसतत्त्वं संविच्चक्रं यान्ति तत्रैव विश्रान्तिमासादयन्तीत्यर्थः॥

नन्वेवं तत्तदर्थग्रहणकाले सर्वेषामविशेषेणैव मुख्यचक्रैकात्म्यं सेत्स्यतीति किमेतदुपदेशेनेत्याशङ्क्याह

Yannijanijena rūpādyanyatamālocanātmanā bhogābhogena bahirucchaladrūpatayā pravikāsanaśīlasya nijasya pramātṛrūpasya svarūpasya parimarśe svātmacamatkārollāse sati yathāyathaṁ dṛgādyanucakradevyo madhyamaṁ sarvasaṁvidviśrāntisthānatayā mukhyaṁ paramānandamayapramātṛsatattvaṁ saṁviccakraṁ yānti tatraiva viśrāntimāsādayantītyarthaḥ||

Nanvevaṁ tattadarthagrahaṇakāle sarveṣāmaviśeṣeṇaiva mukhyacakraikātmyaṁ setsyatīti kimetadupadeśenetyāśaṅkyāha

When (yad) the awareness (parimarśe) —viz. when there is a coming forth of the amazement with reference to one’s own Self (svātma-camatkāra-ullāse sati)— of one’s own essential nature (nijasya... sva-rūpasya) —i.e. of the (Supreme) Knower (pramātṛ-rūpasya)— becomes expanded (pravikāsana-śīlasya) by means of the enjoyment of the respective delights (nija-nijena bhoga-ābhogena) —viz. by means of the act of beholding (ālocana-ātmanā) any one out of a large number of forms, etc. (rūpa-ādi-anyatam)— in the form of an external bursting forth (bahis-ucchalat-rūpatayā), (then,) the goddesses of the subordinate circles such as power of seeing, etc. (dṛk-ādi-anucakra-devyaḥ), one after the other (yathāyatham), move (yānti) on to the central (madhyamam) cakra or circle of Consciousness (saṁvid-cakram) —which is in reality the (Supreme) Knower consisting of the Highest Bliss (parama-ānanda-maya-pramātṛ-satattvam)—, i.e. (they move on to) the main (cakra or circle) (mukhyam) as (this cakra or circle) is the resting-place of the Universal Consciousness -lit. the whole Consciousness- (sarva-saṁvid-viśrānti-sthānatayā). (In a nutshell,) the meaning (arthaḥ) is that (iti) they attain (āsādayanti) repose (viśrāntim) right there (tatra eva).

A doubt (nanu): ‘Thus (evam), at the time of perceiving various things (tad-tad-artha-grahaṇa-kāle), he will attain his goal (setsyati), i.e. (he will attain) unity with the main cakra or circle (mukhya-cakra-aikātmyam) in a way that is not different (aviśeṣeṇa eva) from (the way) all the other people (will) (sarveṣām). Therefore (iti), What is the point of this teaching (kim etad-upadeśena)?’. Having doubted so (iti āśaṅkya), (Abhinavagupta) said (āha):

When the awareness —viz. when there is a coming forth of the amazement with reference to one’s own Self— of one’s own essential nature —i.e. of the (Supreme) Knower— becomes expanded by means of the enjoyment of the respective delights —viz. by means of the act of beholding any one out of a large number of forms, etc.— in the form of an external bursting forth, (then,) the goddesses of the subordinate circles such as power of seeing, etc., one after the other, move on to the central cakra or circle of Consciousness —which is in reality the (Supreme) Knower consisting of the Highest Bliss—, i.e. (they move on to) the main (cakra or circle) as (this cakra or circle) is the resting-place of the Universal Consciousness -lit. the whole Consciousness-. (In a nutshell,) the meaning is that they attain repose right there.

A doubt: ‘Thus, at the time of perceiving various things, he will attain his goal, i.e. (he will attain) unity with the main cakra or circle in a way that is not different from (the way) all the other people (will). Therefore, What is the point of this teaching?’. Having doubted so, (Abhinavagupta) said:

स्वस्थतनोरपरस्य तु ता देहाधिष्ठितं विहाय यतः॥११२॥

आसत इति तदहंयुर्नो पूर्णो नापि चोच्छलति।

Svasthatanoraparasya tu tā dehādhiṣṭhitaṁ vihāya yataḥ||112||

Āsata iti tadahaṁyurno pūrṇo nāpi cocchalati|

However (tu), in the case of another (person) whose nature is self-sufficiency -i.e. he, i.e. this person, unlike the abovementioned kaulayogī, lacks that kind of awareness- (svastha-tanoḥ aparasya), since (yataḥ) those (goddesses of the subordinate circles) (tāḥ) (just) sit -i.e. they assume total indifference- (āsate iti) after stopping to preside over the body (deha-adhiṣṭhitam vihāya), therefore (tad) (his) conception of what he is (ahaṁyuḥ) (is) neither (no) full or perfect (pūrṇaḥ) nor does (na api ca) move upward -viz. to higher levels of consciousness- (ucchalati).

However, in the case of another (person) whose nature is self-sufficiency -i.e. he, i.e. this person, unlike the abovementioned kaulayogī, lacks that kind of awareness-, since those (goddesses of the subordinate circles just) sit -i.e. they assume total indifference- after stopping to preside over the body, therefore (his) conception of what he is (is) neither full or perfect nor does move upward -viz. to higher levels of consciousness-.

तदितरस्य पुनः स्वस्थतनोरेवं परामर्शशून्यतया तटस्थप्रायता दृगाद्यनुचक्रदेव्यो यतो देहाधिष्ठितं विहायासते तत्रोदासीनत्वमालम्बन्ते ततस्तत्र देह एवाहंयुर्गृहीताभिमानो नो पूर्णः सर्वाकाङ्क्षासङ्क्षयादुपरतेन्द्रियवृत्तिर्नापि चोच्छलति साकाङ्क्षत्वेऽपि दृगादीन्द्रियवृत्त्यौदासीन्याद्बहिरुन्मुखो न भवेदुभयभ्रष्ट एवासावित्यर्थः॥

नन्वेवमनुचक्रदेवीनां मुख्यचक्रविश्रान्त्यानयोः किं स्यादित्याशङ्क्याह

Taditarasya punaḥ svasthatanorevaṁ parāmarśaśūnyatayā taṭasthaprāyatā dṛgādyanucakradevyo yato dehādhiṣṭhitaṁ vihāyāsate tatrodāsīnatvamālambante tatastatra deha evāhaṁyurgṛhītābhimāno no pūrṇaḥ sarvākāṅkṣāsaṅkṣayāduparatendriyavṛttirnāpi cocchalati sākāṅkṣatve’pi dṛgādīndriyavṛttyaudāsīnyādbahirunmukho na bhavedubhayabhraṣṭa evāsāvityarthaḥ||

Nanvevamanucakradevīnāṁ mukhyacakraviśrāntyānayoḥ kiṁ syādityāśaṅkyāha

However (punar), in the case of another (person) different from him -i.e. different from the kaulayogī- (tad-itarasya) whose nature is self-sufficiency (svastha-tanoḥ), being he thus devoid of that (kind of) awareness (evam parāmarśa-śūnyatayā), the goddesses of the subordinate cakra-s or circles such as the power of seeing, etc. (dṛk-ādi-anucakra-devyaḥ) remain mostly indifferent (taṭastha-prāyatā). (In short,) since (yatas) they -i.e. the goddesses- (just) sit (āsate) after stopping to preside over the body (deha-adhiṣṭhitam vihāya) —viz. they assume (ālambante) indifference (udāsīnatvam) with respect to it (tatra)—, therefore (tatas) (his) ‘ahaṁyu’ (ahaṁyuḥ) —i.e. (his) conception of what he is (gṛhīta-abhimānaḥ) there (tatra) in the body itself (dehe eva) (is) neither (no) full or perfect (pūrṇaḥ) —viz. the activity of the indriya-s or powers of perception/action stops (uparata-indriya-vṛttiḥ) due to the dissolution of all the desires (in the goddesses of the indriya-s) (sarva-ākāṅkṣā-saṅkṣayāt)— nor does (na api ca) move upward (ucchalati) —i.e. although there is desire (sa-ākāṅkṣatve api), there is no (na bhavet) outward orientation (bahis-unmukha) because of the indifference to the activity of the indriya-s such as power of seeing, etc. (dṛk-ādi-indriya-vṛtti-audāsīnyāt)—. It -i.e. ‘ahaṁyu’ or (his) conception of what he is- (asau) is deprived of both things -viz. of fullness/perfection and of an upward movement to higher levels of consciousness- (ubhaya-bhraṣṭaḥ eva). This is the purport (iti arthaḥ).

A doubt (nanu): ‘In this way (evam), by means of the repose of the goddesses of the subordinate cakras or circles in the main cakra or circle (anucakra-devīnām mukhya-cakra-viśrāntyā), what (kim) happens (syāt) to the two -i.e. to śakti and possessor of śakti- (anayoḥ)?’. Having doubted so (iti āśaṅkya), (Abhinavagupta) said (āha):

However, in the case of another (person) different from him -i.e. different from the kaulayogī- whose nature is self-sufficiency, being he thus devoid of that (kind of) awareness, the goddesses of the subordinate cakra-s or circles such as the power of seeing, etc. remain mostly indifferent. (In short,) since they -i.e. the goddesses- (just) sit after stopping to preside over the body —viz. they assume indifference with respect to it—, therefore (his) ‘ahaṁyu’ —i.e. (his) conception of what he is there in the body itself (is) neither full or perfect —viz. the activity of the indriya-s or powers of perception/action stops due to the dissolution of all the desires (in the goddesses of the indriya-s)— nor does move upward —i.e. although there is desire, there is no outward orientation because of the indifference to the activity of the indriya-s such as power of seeing, etc.—. It -i.e. ‘ahaṁyu’ or (his) conception of what he is- is deprived of both things -viz. of fullness/perfection and of an upward movement to higher levels of consciousness-. This is the purport.

A doubt: ‘In this way, by means of the repose of the goddesses of the subordinate cakras or circles in the main cakra or circle, what happens to the two -i.e. to śakti and possessor of śakti-?’. Having doubted so, (Abhinavagupta) said:

अनुचक्रदेवतात्मकमरीचिपरिपूरणाधिगतवीर्यम्॥११३॥

तच्छक्तिशक्तिमद्युगमन्योन्यसमुन्मुखं भवति।

Anucakradevatātmakamarīciparipūraṇādhigatavīryam||113||

Tacchaktiśaktimadyugamanyonyasamunmukhaṁ bhavati|

That (tad) couple of śakti and possessor of śakti (śakti-śaktimat-yugam) whose power is obtained by a filling carried out by the rays of light —viz. by the deities of the subordinate circles— (anucakra-devatā-ātmaka-marīci-paripūraṇa-adhigata-vīryam) face one another (anyonya-samunmukham bhavati).

That couple of śakti and possessor of śakti whose power is obtained by a filling carried out by the rays of light —viz. by the deities of the subordinate circles— face one another.

दृगादिदेवीरूपाभिर्मरीचिभिः

येन येनाक्षमार्गेण यो योऽर्थः प्रतिभासते।

स्वावष्टम्भबलाद्योगी तद्गतस्तन्मयो भवेत्॥

इत्यादिनीत्या यत्परिपूरणं तेन लब्धनिजावष्टम्भं सत् तदेवमुक्तरूपं शक्तिशक्तिमद्युगलमन्योन्यसंमुखं भवति सङ्घट्टमासादयेदित्यर्थः॥

नन्वेवमप्यस्य किं स्यादित्याशङ्क्याह

Dṛgādidevīrūpābhirmarīcibhiḥ

Yena yenākṣamārgeṇa yo yo’rthaḥ pratibhāsate|

Svāvaṣṭambhabalādyogī tadgatastanmayo bhavet||

ityādinītyā yatparipūraṇaṁ tena labdhanijāvaṣṭambhaṁ sat tadevamuktarūpaṁ śaktiśaktimadyugalamanyonyasammukhaṁ bhavati saṅghaṭṭamāsādayedityarthaḥ||

Nanvevamapyasya kiṁ syādityāśaṅkyāha

‘By the rays of light’ (marīcibhiḥ) (means) ‘by the forms of the goddesses of the power of seeing, etc.’ (dṛk-ādi-devī-rūpābhiḥ):

‘Any (yaḥ yaḥ) object (arthaḥ) shines forth (pratibhāsate) by any means of perception (yena yena akṣa-mārgeṇa). The yogī (yogī) who penetrates into it -viz. into the object- (tad-gataḥ) by force of a firm grip of (his own) Self (sva-avaṣṭambha-balāt) becomes (bhavet) identical with it -i.e. with the object- (tad-mayaḥ)’.

etc. (iti-ādi). According to (this) precept (nītyā), (there is,) on which account -i.e. on account of the rays of light- (yad), a filling (paripūraṇam). That (tad) couple of śakti and possessor of śakti (śakti-śaktimat-yugalam), whose nature has thus already been mentioned (evam ukta-rūpam) (and) who obtains a genuine firm grip of their own Self (labdha-nija-avaṣṭambham sat) due to it -viz. due to such a filling- (tena), face one another (anyonya-samunmukham bhavati) —i.e. (this couple of śakti and possessor of śakti) attains (āsādayet) unity (saṅghaṭṭam)—. Such is the meaning (iti arthaḥ).

A doubt (nanu): ‘Even (api) so (evam), what (kim) happens (syāt) to it -viz. to the couple of śakti and possessor of śakti in total union- (asya)?’. Having doubted so (iti āśaṅkya), (Abhinavagupta) said (āha):

‘By the rays of light’ (means) ‘by the forms of the goddesses of the power of seeing, etc.’:

‘Any object shines forth by any means of perception. The yogī who penetrates into it -viz. into the object- by force of a firm grip of (his own) Self becomes identical with it -i.e. with the object-’.

etc. According to (this) precept, (there is,) on which account -i.e. on account of the rays of light-, a filling. That couple of śakti and possessor of śakti, whose nature has thus already been mentioned (and) who obtains a genuine firm grip of their own Self due to it -viz. due to such a filling-, face one another —i.e. (this couple of śakti and possessor of śakti) attains unity—. Such is the meaning.

A doubt: ‘Even so, what happens to it -viz. to the couple of śakti and possessor of śakti in total union-?’. Having doubted so, (Abhinavagupta) said:

तद्युगलमूर्ध्वधामप्रवेशसंस्पर्शजातसङ्क्षोभम्॥११४॥

क्षुभ्नात्यनुचक्राण्यपि तानि तदा तन्मयानि न पृथक्तु।

Tadyugalamūrdhvadhāmapraveśasaṁsparśajātasaṅkṣobham||114||

Kṣubhnātyanucakrāṇyapi tāni tadā tanmayāni na pṛthaktu|

That (tad) pair -i.e. śakti and possessor of śakti- (yugalam), in which there is an commotion generated by the contact produced by an entry into the Upper Abode (ūrdhva-dhāma-praveśa-saṁsparśa-jāta-saṅkṣobham), agitates (kṣubhnāti) even (api) those (tāni) subordinate circles (anucakrāṇi). Then (tadā), (the subordinate circles become) part of That -viz. part of the Upper Abode- (tad-mayāni) and not a separate reality -lit. and not separate- (na pṛthak tu).

That pair -i.e. śakti and possessor of śakti-, in which there is a commotion generated by the contact produced by an entry into the Upper Abode, agitates even those subordinate circles. Then, (the subordinate circles become) part of That -viz. part of the Upper Abode- and not a separate reality -lit. and not separate-.

सङ्घट्टवेलायां ह्यूर्ध्वधामनि परानन्दमये योगिनीवक्त्रात्मनि मुख्यचक्रे समावेशतारतम्याज्जातः सम्यग्देहाद्यभिमानन्यग्भावेन क्षोभः पूर्णतालक्षणः स्वात्मचमत्कारातिशयो यस्यैवंविधं तच्छक्तिशक्तिमल्लक्षणं युगलमनुचक्राण्यपि क्षुभ्नाति तदेकमयतयैव परामृशेदित्यर्थः॥

ननु देहाद्यभिमानन्यग्भावेन तत्र समाविष्टस्य क इवानुचक्रार्थ इत्याशङ्क्योक्तं तानि तदा तन्मयानि न पृथक्त्विति। अथ चात्र परस्पराहननालिङ्गनपरिचुम्बनादिलक्षणः क्षोभः॥

एवमत्र परस्या एव संविदः समुदयः स्यादित्याशङ्क्याह

Saṅghaṭṭavelāyāṁ hyūrdhvadhāmani parānandamaye yoginīvaktrātmani mukhyacakre samāveśatāratamyājjātaḥ samyagdehādyabhimānanyagbhāvena kṣobhaḥ pūrṇatālakṣaṇaḥ svātmacamatkārātiśayo yasyaivaṁvidhaṁ tacchaktiśaktimallakṣaṇaṁ yugalamanucakrāṇyapi kṣubhnāti tadekamayatayaiva parāmṛśedityarthaḥ||

Nanu dehādyabhimānanyagbhāvena tatra samāviṣṭasya ka ivānucakrārtha ityāśaṅkyoktaṁ tāni tadā tanmayāni na pṛthaktviti| Atha cātra parasparāhananāliṅganaparicumbanādilakṣaṇaḥ kṣobhaḥ||

Evamatra parasyā eva saṁvidaḥ samudayaḥ syādityāśaṅkyāha

Within the limit(s) of the conjunction (saṅghaṭṭa-velāyām hi), in the Upper Abode (ūrdhva-dhāmani) consisting of the Highest Bliss (para-ānanda-maye), i.e. in the main cakra or circle (mukhya-cakre) which is the mouth of the Yoginī-s (yoginī-vaktra-ātmani), (there is) a commotion (kṣobhaḥ) characterized by fullness or perfection (pūrṇatā-lakṣaṇaḥ) (and) whose (yasya) superiority has to do with the experience of amazement with reference to one’s own Self (sva-ātma-camatkāra-atiśayaḥ). (This commotion) is born (jātaḥ) from a gradation of absorptions (samāveśa-tāratamyāt) due to the total humiliation of the erroneous conception of being (oneself) the body, etc. (samyak deha-ādi-abhimāna-nyagbhāvena). Such (evaṁvidham tad) a pair (yugalam) characterized by śakti and possessor of śakti (śakti-śaktimat-lakṣaṇam) agitates (kṣubhnāti) even (api) (those) subordinate circles (anucakrāṇi), i.e. it touches (them) (parāmṛśet) since they have become part of That -viz. of the Upper Abode- (tad-eka-mayatayā eva). This is the purport (iti arthaḥ).

A doubt (nanu): ‘When the pair has become absorbed (samāviṣṭasya) in It -i.e. in the Upper Abode- (tatra) due to the (total) humiliation of the erroneous conception of being (oneself) the body, etc. (deha-ādi-abhimāna-nyagbhāvena), what is possibly (kaḥ iva) the purpose of the subordinate circles -i.e. what other use is there for them?- (anucakra-arthaḥ)?’. Having doubted so (iti āśaṅkya), (Abhinavagupta) has said (uktam): ‘Those (subordinate circles) (tāni) then (tadā) (become) part of That -viz. part of the Upper Abode- (tad-mayāni) and not a separate reality -lit. and not separate- (na pṛthak tu... iti)’.

Then (atha ca),