Tantrāloka: Light of Tantra - Volume 1

By Gabriel Pradiipaka

I am extremely pleased to present the first volume of a collection of books dealing with the superb Magnum Opus of Eminent Abhinavagupta, the Greatest Trika (a.k.a. Non-dual Shaivism of Kashmir) Master of all time: "Tantrāloka" (Light of Tantra). For a full overview of the main teachings of this philosophy called "Trika Shaivism", I recommend yo

• Language: English
• Publisher: István Tamás Énisz
• Release date: May 19, 2022
• ISBN: 9798885265331

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.

Book preview

Foreword

I am happy to present you this new magnificent book by Guru Gabriel Pradīpaka dedicated to the translation of the sacred Tantrāloka, which was written by the great Master Abhinavagupta and is a complete encyclopedia of Tantra in all its aspects. Tantrāloka is the most important and voluminous work of the greatest Trika Master of all time, and like all the works of this Master, it is incredibly difficult to understand.

To date, there are just a few translations of Tantrāloka from Sanskrit into other languages in the world. Since this is a very advanced treatise in Trika Shaivism, it is not surprising that it is very difficult for neophytes to understand it. Considering the complexity of the mystical tradition itself, which is firmly based on a thousand year old spiritual transmission, and given the immense importance of understanding this scripture correctly, Gurujī’s efforts are absolutely incredible. The Rays of the Teachings set forth in this Treatise, although difficult to understand, become clearer thanks to Gurujī’s word-for-word translation from Sanskrit and his very short inline explanations.

Gurujī’s spiritual name is Pradīpaka, one who sheds light. Having reached the goal of human life, i.e. being Full of Spiritual Self-Realization, rooted in a brilliant knowledge of Sanskrit and the philosophy called Non-dual Shaivism of Kashmir (Trika), as well as in the teachings emanating from the lineage to which Gurujī belongs, Gabriel Pradīpaka generously shares His Knowledge and Experience. Moreover, he always strives to translate texts and present their explanations in a way that is as understandable and practical for the spiritual seekers as possible. By worshiping this Great Knowledge, Gurujī dedicated himself to the spiritual upliftment of humankind, shedding light both on the meaning of the scriptures and on spirituality in general.

Gurujī’s goal is always related to delivering quality translations. Therefore, as usual, his translation of Tantrāloka from Sanskrit is impeccable. And his word-for-word translations allow the reader to get acquainted with the text being translated, with little or no distortion at all.

I am sure that this book will become a real treasure for spiritual seekers of Truth. Undoubtedly, this Pure Knowledge, revealed by Gurujī’s translation in this Treatise, will help spiritual seekers gain a Higher Wisdom and a More Intense Bliss on their way to final Liberation, i.e. on their way to the Highest Goal in human life!

Natalia Ambikā

Gurujī’s wife

January, 2022 – Moscow, Russian Federation

Preface to the First Edition

I am extremely pleased to present the first volume of a collection of books dealing with the superb Magnum Opus of Eminent Abhinavagupta, the Greatest Trika (a.k.a. Non-dual Shaivism of Kashmir) Master of all time: Tantrāloka (Light of Tantra). For a full overview of the main teachings of this philosophy called Trika Shaivism, I recommend you reading my book: Trikamukhyamatāni — Main Tenets of Trika Shaivism, which is already available.

The name Abhinavagupta means: ‘Always new and hidden’ or ‘the Ever-new’s (Paramaśiva’s) protégé’ or ‘someone who is always vigilant’ or ‘someone who is everywhere’ or ‘someone who is protected by praises’ – He is, as I specified before, the Greatest Trika Shaivism Master of all time. He was born in Kashmir, in northern India, around 1075 AD and left his body around 1125 AD. His father was Narasiṁhagupta and his mother Vimalā (who died when Abhinavagupta was two years old). Both parents were devotees of Paramaśiva. His father was his first Guru. He taught Abhinavagupta about literature, Sanskrit grammar and logic. He had also a brother (Manohara-gupta) and a sister (Ambā), both devotees of Paramaśiva too and disciples of Abhinavagupta.

The cousin of Abhinavagupta went by the name of Karṇa. He was also a devotee of Paramaśiva and skillful in Shaivism. The wife of Karṇa was the sister of Abhinavagupta. The son of Karṇa was called Yogeśvarīdatta, who was very skillful in Yoga, hence his name. Abhinavagupta had famous disciples such as Kṣemarāja (his main disciple and quite a scholar and liberated Yogī). Another important disciple was Rāmadeva, totally dedicated to his Guru and the Paramaśiva’s scriptures.

Other famous disciples were Mandra and Vatsalikā. Anyway, in his Tantrāloka, he mentions other disciples such as Utpalagupta, Abhinavaguptaviśeṣa, Cakragupta, Kṣemagupta (he is not Kṣemarāja) and Padmagupta. They were great devotees but they did not write any important scripture. It was only Kṣemarāja who showed scholarly skills as to accomplish that kind of intellectual tasks.

Abhinavagupta had 12 Guru-s. The main one was Śambhunātha, who was his Kula Guru, i.e. he taught Abhinavagupta about the Kula school of Trika Shaivism. It was Śambhunātha who encouraged Abhinavagupta to write the awesome Tantrāloka, his most important work.

Śambhunātha had also a strong influence with reference to the contents in Tantrāloka. Another Guru was Lakṣmaṇagupta (disciple of the great Utpaladeva) who taught Abhinavagupta about Krama, Spanda and Pratyabhijñā schools of Trika Shaivism. And a third important teacher was Bhūtirāja who taught Abhinavagupta about dualistic/non-dualistic Shaivism. In turn, Vāma-nātha taught him about dualistic Shaivism.

Some of his innumerable works are:

Tantrāloka, Tantrasāra, Parātrīśikā-vivaraṇa, Parātrīśikā-laghuvṛtti, Paramārthasāra, Īśvarapratyabhijñā-vimarśinī, Īśvarapratyabhijñā-vivṛti-vimarśinī, Śiva-dṛṣtyālocana, Bodha-pañcadaśikā, Paramārtha-carcā, Anuttarāṣṭikā, Mālinī-vijaya-vārttika Īśvara-siddhi, Sambandha-siddhi, Ajaḍa-pramātṛ-siddhi, Krama-keli, Pūrva-pañcikā, Krama-stotra, Anubhava-nivedana-stotra, Bhairava-stotra, Deha-stha-devatā-cakra-stotra, etc.

The present collection, as I mentioned before, will consist of several volumes. The last volume will be fully dedicated to the Glossary. Although I tried to explain all Sanskrit words so much as I could within the translation itself, the presence of a Glossary will help you have a better understanding of some exotic terminology.

I received the Śakti or Power of my Guru, Svāmī Muktānanda Paramahaṁsa, thirty-nine years ago, which opened my eyes to my own Self. Six years after that, in 1989, I started my serious studies in Trika Shaivism and Sanskrit. In short, I have been studying and teaching Trika Shaivism and Sanskrit for the last thirty-three years. In 2010, I became a Guru after receiving His full Grace. And in 2016, I founded Parabhairavayoga (a new Yoga based on the glorious teachings of Trika Shaivism).

May you have so much delight reading this book as I had writing it!

Iti Śivam – May there be welfare for all!

Gabriel Pradīpaka

Parabhairavayoga founder

January, 2022 – Moscow, Russian Federation

Introduction

Before starting with this introduction, I want to express my heartfelt thanks to István Tamás Énisz and my wife, Natalia Ambikā, for their invaluable help in the making of this book. Additionally, I present my respects to Raniero Gnoli (the great Italian orientalist) whose translation of Tantrāloka (Luce dei Tantra) has been a constant inspiration to me.

The present first volume of my Tantrāloka translation contains the first three chapters of the venerable scripture. These three chapters total 676 stanzas distributed like this: Chapter 1 (332 stanzas), Chapter 2 (50 stanzas) and Chapter 3 (294 stanzas). The whole Tantrāloka contains more than 5800 stanzas. All in all, Tantrāloka is a kind of encyclopedia of Trika Shaivism. Now I will give a kind of summary of all the 37 chapters by following what Abhinavagupta himself wrote near the end of chapter 1:

Chapter 1 - Vijñānabhit — The different kinds of knowledge or consciousness: Here there is successively a nomination

-i.e. a mentioning- of all.

Chapter 2 - Gatopāyaḥ — Devoid of means [Anupāya]: Here there is a penetration into the state or condition which is devoid of means -i.e. into Anupāya-.

Chapter 3 - Paropāyaḥ — The highest means [Śāmbhavopāya]:(i) The reflection in the universal Consciousness, (ii) the method of the emergence of Consciousness and (iii) the unity of all the mantra-s, etc.

Chapter 4 - Śāktopāyaḥ — The means of Śakti [Śāktopāya]: (i) Purification of vikalpa-s, (ii) the essence of superior logic, (iii) the real nature of the Guru, (iv) uselessness of the limbs of Yoga, (v) disregard for the artificial worship, etc., (vi) emergence of the wheels of Consciousness, (vii) the power of the mantra-s, (viii) the real nature of a muttered prayer, etc. (and)(ix) equality of rules and prohibitions.

Chapter 5 - Naropāyaḥ — The means of the limited being [Āṇavopāya]: (i) Meditation by means of the intellect, (ii) utterance through the essence of breath, (iii) rising of Conscious-ness, (iv) entry into the Highest Principle and (v) the characteristic of the path, (vi) concentration in which the organs are used and (vii) the principle of word.

Chapter 6 - Kālopāyaḥ — The means related to Time: (i) The measure of the movement of breath, (ii) vikalpa-s are about the passage from day to night, etc., (iii) difference in the destruction and (iv) rising of word.

Chapter 7 - Cakrodayaḥ — Rising of the cakra-s: (i) The different kinds of cakra-s and (ii) the different types of mantra-s and vidyā-s.

Chapter 8 - Deśādhvā — The path of Space: (i) A measure of the worlds and (ii) a compendium of the worlds plus (iii) union of the categories with the worlds.

Chapter 9 - Tattvādhvā — The path related to the categories: (i) The state of cause and effect and (ii) an examination of the succession of categories.

Chapter 10 - Tattvabhedanam — The divisions of the categories:(i) Nature of a thing, (ii) the way of the categories, (iii) an examination of wakefulness, etc. and (iv) the different experients or knowers.

Chapter 11 - Kalādyadhvā — The path of the Kalā-s, etc.: (i) The essential nature of the Kalā-s, (ii) contemplation of the categories by means of the division into one, three, five, etc., (iii) the dualistic succession of the words and (iv) an examination of the Power supporting it all.

Chapter 12 - Adhvopayogaḥ — The application of the path: (i) Contemplation on non-duality and (ii) removal of doubts -lit. diminution of tremors-.

Chapter 13 - Śaktipātatirohitī — Descent of Power and Concealment: (i) Superiority with regard to Sāṅkhya, (ii) the essence of Āṇavopāya, etc., (iii) the variety of powers, (iv) the fulfillment of regardlessness/indifference -i.e. Liberation does not depend on anything an individual can do, It depends only on His Grace- and (v) the variety of concealments.

Chapter 14 - Dīkṣopakramaṇam — Approaching initiation: (i) Disappearance of concealment, (ii) Perfect Fullness by means of Knowledge and (iii) uselessness of dying to attain Liberation.

Chapter 15 - Dīkṣā sāmayī — Initiation into discipline [for beginners]: (i) Regarding an inspection, etc. about the suitableness of the disciple -i.e. if the disciple is suitable-, (ii) different types of baths, (iii) performing a bath, (iv) different sorts of general nyāsa, (v) the chalice and its use, (vi) appropriateness of the substances and worship, as well as (vii) worshiping of the external door of the initiation hall, in succession, (viii) entering into the initiation hall, (ix) nature of all the directions and (x) purification of body, breath, etc., (xi) variety of special nyāsa, (xii) how to use a chalice which possesses special qualities, (xiii) worship of the body, (xiv) nyāsa and worship of the six courses on breath, intellect and Consciousness -in the state of void of Consciousness-, (xv) superiority of our scriptures over the multitude of other scriptures, (xvi) how to completely worship a cakra, (xvii) seizing of a holy spot, (xviii) five products coming from the cow, (xix) worship of those very five products, (xx) worship of earth and Gaṇeśa, (xxi) worship of the weapon mantra, (xxii) ritual of fire, and even (xxiii) dwelling in the site of the fire, (xxiv) libation of water, (xxv) complete accomplishment with respect to oblations of rice, (xxvi) death purifying consecration, in which toothbrushes are made from certain little branches of a certain tree, (xxvii) rite of Śiva’s hand, and also (xxviii) the procedure to make the bed, (xxix) the activity relating to the discipline of sleep, as well as (xxx) all the disciplines.

Chapter 16 - Pautrikavidhiḥ — The method to become a spiritual son: (i) Inquiry into the nature of maṇḍala -or ‘to be constantly aware of the Self in the maṇḍala-s’-, (ii) detailed description of the paśu to be offered, (iii) satisfaction of the fire, (iv) kindling of one’s own essential nature, (v) entry into the body of the disciple, (vi) method of nyāsa on the six paths or courses inside the body of the disciple, (vii) variety of purified, purifier, etc., (viii) different types of initiation, (ix) highest nyāsa, (x) being and use of the mantra-s, and (xi) various kinds of conjunctions, etc.

Chapter 17 - Prameyaprakriyā — Procedure about how to act during initiation: (i) Making of the thread, (ii) purification of the tattva-s, (iii) burning of the noose -i.e. the bond- and also (iv) the act of uniting, as well as (v) different paths or courses.

Chapter 18 - Sūkṣmā dīkṣā — The subtle initiation: (i) Being free from birth, etc. as well as (ii) a very clear exposition about the different sorts of mantra-s.

Chapter 19 - Sadyaḥsamutkramaḥ — Departure (from the body) immediately: (i) Examination of Kalā, (ii) nyāsa by a sword, etc., (iii) motion in the body of the disciple and rite of Brahmavidyā -lit. Knowledge about the Absolute-.

Chapter 20 - Tulādīkṣā — Scales initiation: (i) Inspection of the candidate, (ii) inner purifying rite and also the scales rite.

Chapter 21 - Pārokṣī — Mysterious (initiation) [or initiation of the absent one because the disciple is already dead]: (i) Rite of raising the dead to life, (ii) teaching about the net, (iii) group of purifications and (iv) discussion about strength and weakness.

Chapter 22 - Liṅgoddhāraḥ — Removal of the mark or sign: (i) Acquiring knowledge by hearing and (ii) approval -authorization-, (iii) purification, (iv) disappearance of the sins as well as (v) removal of doubts.

Chapter 23 - Abhiṣecanam — Consecration: (i) Carrying out an inspection of the disciple by the Guru, (ii) elimination of that vow by merely wishing it, (iii) removal -lit. separation- of that knowledge about the Self and (iv) the state of sādhaka -i.e. the state of the one doing sādhanā-.

Chapter 24 - Antyeṣṭiḥ — Funeral rite: (i) The candidate and also (ii) the purifying rite and (iii) its purpose.

Chapter 25 - Śrāddhakḷptiḥ — Rite of offering to the dead: (i) Purpose or use and (ii) it is clearly explained here the way -also, method- in which this can give worldly enjoyment and Liberation.

Chapter 26 - Śeṣavṛttinirūpaṇam — An explanation about how to behave in the remainder of one’s life (after being initiated): (i) The highest constant worship —and its (ii) purpose or use—, which must be performed by the enlightened Yogī during the remainder of his life.

Chapter 27 - Liṅgārcā — Worship of Liṅga: (i) Nature of the liṅga, and (ii) an investigation of the mālā-s in their many versions, along with (iii) the different types of worship.

Chapter 28 - Bahubhitparvapavitrādi nimittajam — Occasional (rituals) [e.g. the sacred thread ceremony, etc.] performed on special days: (i) Different sorts of special days, (ii) their particulariti(es), (iii) worship of the cakra, (iv) its praising, (v) investigation into the purpose in worshiping the Guru’s first day -birthday- and last day -mahāsamādhi-, etc., (vi) examination of death as well as (vii) the method to meet with the Great Yoginī-s, etc., (viii) the method with reference to the explanation of the scriptures, (ix) the method with reference to listening and (x) the method for worshiping the Guru.

Chapter 29 - Rahasyacaryā — Secret rite: (i) Difference in the natures of the candidates, (ii) succession of perfected beings and their consorts in the Kula school, (iii) method of worship, (iv) two kinds of behavior toward a female attendant, (v) method of the secret doctrine, (vi) initiation and ablution, and (vii) Knowledge.

Chapter 30 - Mantraughaḥ — A flood of mantra-s: (i) Nature of mantra and (ii) its power.

Chapter 31 - Maṇḍalam — Circle(s): (i) Different arrangements of lotuses and tridents, and (ii) an inquiry into Khecarī -lit. lord of ether-, svastika, etc.

Chapter 32 - Mudrikāvidhiḥ — Mudrā-related method: (i) Various kinds of predominance of qualities or attributes, (ii) deliberation about the power contained there, and (iii) the various Kalā-s.

Chapter 33 - Ekīkāraḥ — Union: Beyond Chapter 32, Abhinavagupta does not summarize the teachings in every chapter.

Chapter 34 - Svasvarūpe praveśaḥ — Penetration into one’s own essential nature: Beyond Chapter 32, Abhinavagupta does not summarize the teachings in every chapter.

Chapter 35 - Śāstramelanam — Meeting/Union of the scriptures: Beyond Chapter 32, Abhinavagupta does not summarize the teachings in every chapter.

Chapter 36 - Āyātikathanam — Transmission of the scriptures [lit. arrival talk]: Beyond Chapter 32, Abhinavagupta does not summarize the teachings in every chapter.

Chapter 37 - Śāstropādeyatvanirūpaṇam — An explanation about the selection of the scriptures: Beyond Chapter 32, Abhinavagupta does not summarize the teachings in every chapter.

This has then been a good summary of the contents of each of the chapters in venerable Tantrāloka. Anyway, I have to say the bitter truth: Tantrāloka is a very difficult treatise. So, if you happen to discover that you cannot understand something in it, this is no surprise. There is a long commentary by Jayaratha called Tantrālokaviveka, which elucidates great portions of Tantrāloka. Nonetheless, as my eminent Trika Guru —Svāmī Lakṣmaṇa Joo Raina— pointed out, even this commentary can be misguiding sometimes.

All in all, to fully understand Tantrāloka, you need not only its commentary but also the help of a proficient Guru who can take the trouble to explain the whole thing to you. It is disheartening, I know, but it is the way it is. Due to the massive size of this scripture, to fully explain it to someone is a never-ending activity. Some people have tried to explain certain chapters and so on, but to explain the whole Tantrāloka in detail is absolutely overwhelming regarding both depth of knowledge and length of the respective explanations. Consequently, my first task is to present, little by little, a good translation of the entire scripture. The translation of the commentary and further explanations will be published by me if God permits. I must say, anyway, that I feel that my current knowledge of this scripture is not good enough yet as to write fully detailed explanations of it. Hopefully, Lord Śiva will permit me to do it in the future, or maybe He will not. It is completely in His Hands.

In the meantime you can read the excellent explanation of the first chapter by my Trika Guru —Svāmī Lakṣmaṇa Joo Raina—: Light on Tantra in Kashmir Shaivism: Chapter One of Abhinavagupta’s Tantraloka. Additionally, Abhinavagupta composed a kind of summary of Tantrāloka in prose called: Tantrasāra (The Essence of Tantra). Translations of his book are available online.

My goal is always to elevate so many people as possible. They do not need to live in the way they are living. All the happiness they are looking for outside is right inside their hearts.

Iti Śivam — May there be welfare for all!

Guru Gabriel Pradīpaka

Parabhairavayoga founder

January, 2022 — Moscow — Russian Federation

तन्त्रालोकः

— श्रीमदभिनवगुप्तविरचितः —

Light of Tantra

—Composed by venerable Abhinavagupta—

Chapter 1 – Vijñānabhit

—The different kinds of knowledge/consciousness—¹

अथ श्रीतन्त्रालोके प्रथममाह्निकम्।

विमलकलाश्रयाभिनवसृष्टिमहा जननी भरिततनुश्च पञ्चमुखगुप्तरुचिर्जनकः।

तदुभययामलस्फुरितभावविसर्गमयं हृदयमनुत्तरामृतकुलं मम संस्फुरतात्॥१॥

Vimalakalāśrayābhinavasṛṣṭimahā jananī

bharitatanuśca pañcamukhaguptarucirjanakaḥ|

Tadubhayayāmalasphuritabhāvavisargamayaṁ

hṛdayamanuttarāmṛtakulaṁ mama saṁsphuratāt||1||

Here begins (atha) the first (prathamam) chapter (āhnikam)

in venerable Tantrāloka (śrī-tantrāloke)|

The Mother -i.e. Śakti- (jananī) (is) the One whose Might (mahā)

(expresses itself) as the ever-new (abhinava) manifestation (sṛṣṭi)

which rests on (āśraya) the Stainless (vimala) Absolute Freedom (kalā), and (ca) the Father -i.e. Śiva- (janakaḥ) (is) the One whose Body (tanuḥ)

is Full (bharita) (and) who has a secret (gupta) zest (ruciḥ)

(for the aforesaid ever-new manifestation, which is carried out) by His five

(pañca) Faces (mukha) -the five Powers of Consciousness, Bliss, Will, Knowledge and Action-. (May) my (mama) Heart -Bliss that comes from perceiving the universe as the Self- (hṛdayam), which is full of (mayam)

the Emission (visarga) of the State (bhāva) displayed (sphurita)

by that (divine) Pair (tad-ubhaya-yāmala) (and) which is the Seat (kulam)

of the Nectar (amṛta) of Anuttara -the Highest Reality- (anuttara),

become expanded (saṁsphuratāt)!||1||

Here begins the first chapter in venerable Tantrāloka|

The Mother -i.e. Śakti- (is) the One whose Might (expresses itself) as the ever-new manifestation which rests on the Stainless Absolute Freedom, and the Father -i.e. Śiva- (is) the One whose Body is Full (and) who

has a secret zest (for the aforesaid ever-new manifestation, which is carried out) by His five Faces -the five Powers of Consciousness, Bliss,

Will, Knowledge and Action-. (May) my Heart -Bliss that comes from perceiving the universe as the Self-, which is full of the Emission

of the State displayed by that (divine) Pair (and) which is the Seat of the Nectar of Anuttara -the Highest Reality-, become expanded!²||1||

नौमि चित्प्रतिभां देवीं परां भैरवयोगिनीम्।

मातृमानप्रमेयांशशूलाम्बुजकृतास्पदां॥२॥

Naumi citpratibhāṁ devīṁ parāṁ bhairavayoginīm|

Mātṛmānaprameyāṁśaśūlāmbujakṛtāspadāṁ||2||

I praise (naumi) the Splendor of Consciousness (cit-pratibhām),

to the Supreme Goddess (devīm parām), to the Yoginī of Bhairava

(bhairava-yoginīm), to the One who has taken up seat on the lotus whose (three) prongs (stand for) the pramātā -knower-, pramāṇa

-cognitive process/cognition- and prameya -knowable- portions

(mātṛ-māna-prameya-aṁśa-śūla-ambuja-kṛtāspadām)||2||

I praise the Splendor of Consciousness, to the Supreme Goddess,

to the Yoginī of Bhairava, to the One who has taken up seat on the lotus whose (three) prongs (stand for) the pramātā -knower-, pramāna

-cognitive process/cognition- and prameya -knowable- portions||2||

नौमि देवीं शरीरस्थां नृत्यतो भैरवाकृतेः।

प्रावृण्मेघघनव्योमविद्युल्लेखाविलासिनीम्॥३॥

Naumi devīṁ śarīrasthāṁ nṛtyato bhairavākṛteḥ|

Prāvṛṇmeghaghanavyomavidyullekhāvilāsinīm||3||

I praise (naumi) to the (nonSupreme) Goddess (devīm) who stays in the Body (śarīra-sthām) of the Dancer (nṛtyataḥ), i.e. in the Body

of Bhairava (bhairava-ākṛteḥ), who shines (vilāsinīm) like a streak

of lightning (vidyullekhā) in the sky (vyoma) (full of) a compact mass

(ghana) of clouds (megha) during the rainy season (prāvṛṣ)||3||

I praise to the (nonSupreme) Goddess who stays in the Body of the Dancer, i.e. in the Body of Bhairava, who shines like a streak of lightning in the sky (full of) a compact mass of clouds during the rainy season||3||

दीप्तज्योतिश्छटाप्लुष्टभेदबन्धत्रयं स्फुरत्।

स्ताज्ज्ञानशूलं सत्पक्षविपक्षोत्कर्तनक्षमम्॥४॥

Dīptajyotiśchaṭāpluṣṭabhedabandhatrayaṁ sphurat|

Stājjñānaśūlaṁ satpakṣavipakṣotkartanakṣamam||4||

Let the Trident of Knowledge -i.e. the Parāparā or Supreme nonSupreme Goddess- continue (stāt jñānaśūlam) to vibrate and shine (sphurat) with the three dualistic (kinds of) bondage scorched by the Splendor of Its radiant Light (dīpta-jyotis-chaṭā-pluṣṭa-bheda-bandha-trayam),

(and let It be) able to cut to pieces the enemies of Jagadānanda

-the Bliss of realizing that the entire universe is the Supreme Śiva-

(satpakṣa-vipakṣa-utkartana-kṣamam)!||4||

Let the Trident of Knowledge -i.e. the Parāparā or Supreme nonSupreme Goddess- continue to vibrate and shine with the three dualistic

(kinds of) bondage scorched by the Splendor of Its radiant Light,

(and let It be) able to cut to pieces the enemies of Jagadānanda

-the Bliss of realizing that the entire universe is the Supreme Śiva-!||4||

स्वातन्त्र्यशक्तिः क्रमसंसिसृक्षा क्रमात्मता चेति विभोर्विभूतिः।

तदेव देवीत्रयमन्तरास्तामनुत्तरं मे प्रथयत्स्वरूपम्॥५॥

Svātantryaśaktiḥ kramasaṁsisṛkṣā kramātmatā ceti vibhorvibhūtiḥ|

Tadeva devītrayamantarāstāmanuttaraṁ me prathayatsvarūpam||5||

The Power (vibhūtiḥ) of the All-pervading (Śiva) (vibhoḥ) (is triple:)

‘Power of Absolute Freedom -Parā aspect- (svātantrya-śaktiḥ),

Strong Will to manifest succession -Parāparā aspect- (krama-saṁsisṛkṣā)

and (ca) Endowed with succession -Aparā aspect- (krama-ātmatā... iti)’. Let that group of three Goddesses continue (tadeva devītrayam... āstām)

to internally unfold (antar... prathayat) my (me) essential nature

(sva-rūpam) which is Anuttara -lit. ‘higher than which there is nothing’, viz. Śiva- (anuttaram)!||5||

The Power of the All-pervading (Śiva) (is triple:) ‘Power of Absolute Freedom -Parā aspect-, Strong Will to manifest succession -Parāparā aspect- and Endowed with succession -Aparā aspect-’. Let that group

of three Goddesses continue to internally unfold my essential nature which is Anuttara -lit. ‘higher than which there is nothing’, viz. Śiva-!||5||

तद्देवताविभवभाविमहामरीचिचक्रेश्वरायितनिजस्थितिरेक एव।

देवीसुतो गणपतिः स्फुरदिन्दुकान्तिः सम्यक्समुच्छलयतान्मम संविदब्धिम्॥६॥

Taddevatāvibhavabhāvimahāmarīcicakreśvarāyitanijasthitireka eva|

Devīsuto gaṇapatiḥ sphuradindukāntiḥ

samyaksamucchalayatānmama saṁvidabdhim||6||

Gaṇapati (gaṇapatiḥ) —the son of the Goddess (devī-sutaḥ)—,

who shines (sphurat) with the beauty of the moon (indu-kāntiḥ),

is only one (ekaḥ eva). He -i.e. Gaṇapati- remains in his own

(essential nature) as the lord of the group of goddesses of the senses

which are the glory of those Deities -i.e. of Parā, Parāparā and Aparā-

(tad-devatā-vibhava-bhāvi-mahā-marīci-cakra-īśvara-āyita-nija-sthitiḥ). Let (him) completely move and expand

(samyak samucchalayatāt) my (mama) Ocean of Pure

Consciousness (saṁvid-abdhim)!||6||

Gaṇapati —the son of the Goddess—, who shines with the beauty

of the moon, is only one. He