Vṛndacakram
The Wheel of the Multitude
Vṛndacakram section from the Mahārthamañjarīparimalaḥ
एवं स्थूलं देहं पीठतयोपास्यमुपपाद्य
सूक्ष्ममप्येवं विमर्ष्टव्यमित्युन्मीलयितुं वृन्दचक्रं
पर्यालोचयति ।
Evaṃ sthūlaṃ dehaṃ pīṭhatayopāsyamupapādya
Sūkṣmamapyevaṃ vimarṣṭavyamityunmīlayituṃ vṛndacakraṃ
Paryālocayati |
Having explained (evam) the gross (sthūlam) body (deham) as the Pīṭha (pīṭhatayā) to be worshipped (upāsyam); now (evam), by revealing the Vṛndacakram (vṛndacakram…unmīlayitum) (we show that) also the subtle body (sūkṣmam…upapādyam…api) is to be reflected upon similarly (vimarṣṭavyam). Therefore (iti), we will ponder over it (paryālocayati).
प्रकटितपञ्चस्कन्धे चतुष्षष्टिर्भवन्ति वृन्दचक्रे ।
Prakaṭitapañcaskandhe catuṣṣaṣṭirbhavanti vṛndacakre |
The Sixty-four (Yoginī-s) (catuṣṣaṣṭiḥ) exist (bhavanti) in the Vṛndacakram (vṛndacakre), made of its five manifested elements (prakaṭita-pañca-skandhe). |
वृन्दानां चक्रं वृन्दचक्रम् । वृन्दश्च सन्दोहात्मा ।
तादृक्त्वं च तस्य स्वतः पुर्यष्टकमयतया
ज्ञानसिद्धादिपञ्चकसमष्टिस्वभावत्वात् । तच्च
प्रकटितपञ्चस्कन्धम् । ज्ञानसिद्धाः षोडश,
मन्त्रसिद्धाश्चतुर्विंशतिः, मेलापसिद्धा द्वादश, शाक्तसिद्धा
अष्टौ, शाम्भवसिद्धाश्चतस्र इति भङ्ग्या
पञ्चवाहक्रमानुगुण्यादुद्भावितपञ्चप्रकारम् । आहत्य
चतुष्षष्टिर्बृन्दचक्रम् । तत्र श्रीकालसङ्कर्षण्यपरपर्याया
रुद्ररौद्रेश्वरी पञ्चषष्टितमी सर्वानुवृत्तेति न पृथग् गण्यते ।
Vṛndānāṃ cakraṃ vṛndacakram | Vṛndaśca sandohātmā |
Tādṛktvaṃ ca tasya svataḥ puryaṣṭakamayatayā
Jñānasiddhādipañcakasamaṣṭisvabhāvatvāt | Tacca
Prakaṭitapañcaskandham | Jñānasiddhāḥ ṣoḍaśa,
Mantrasiddhāścaturviṃśatiḥ, melāpasiddhā dvādaśa, śāktasiddhā
Aṣṭau, śāmbhavasiddhāścatasra iti bhaṅgyā
Pañcavāhakramānuguṇyādudbhāvitapañcaprakāram | Āhatya
Catuṣṣaṣṭirbṛndacakram | Tatra śrīkālasaṅkarṣaṇyaparaparyāyā
Rudraraudreśvarī pañcaṣaṣṭitamī sarvānuvṛtteti na pṛthag gaṇyate |
The Wheel (cakram) of the Multitude (vṛndānām) is the Vṛndacakram (vṛnda-cakram). And (ca) Vṛnda (vṛndaḥ) is by nature a totality (sandoha-ātmā). Its nature as totality (tasya…tāt-ṛktvam) naturally emerges (svataḥ) because it is made of the subtle body (puryaṣṭaka-maya-tayā), and its essential nature is a fivefold aggregate of the Jñānasiddha-s, and so on (jñānasiddha-ādi-pañcaka-samaṣṭi-svabhāvatvāt).
And (ca) the (tat) the fivefold nature manifests as (prakaṭita-pañca-skandham):
The Jñānasiddha-s (jñānasiddhāḥ), sixteen in number (ṣoḍaśa). The Mantrasiddha-s (mantrasiddhāḥ), twenty-four (caturviṃśatiḥ). The Melāpasiddha-s (melāpasiddhāḥ) are twelve (dvādaśa). The Śāktasiddha-s are (śāktasiddhāḥ) eight (aṣṭau), and the Śāmbhavasiddha-s (śāmbhavasiddhāḥ) are four (catasraḥ…iti) according to the process of the Fivefold Flow (of Devī) (pañcavāha-krama-anuguṇyāt), produced in this fivefold way (udbhāvita-pañca-prakāram) separately (bhaṅgyā).
Taken together (āhatya), the Vṛndacakram (vṛndacakram) is Sixtyfourfold (catuṣṣaṣṭiḥ). There (tatra), the Supreme Goddess is venerable Kālasaṅkarṣaṇī (śrī-kāla-saṅkarṣaṇī-apara-paryāyā), also known as Rudraraudreśvarī (rudraraudreśvarī), the Sixtyfifth (pañcaṣaṣṭitamī), who pervades all of them (sarva-anuvṛttā…iti). She is not counted (gaṇyate) as a separate being --i.e. the 65th is the union of the 64-- (na pṛthak).
And (ca) that (tat):
Dhāmamudrāvarṇakalāsaṃvidbhāvasvabhāvataḥ |
Pātāniketadṛṣṭyā ca vṛndacakraṃ prakāśitam ||
“Through the viewpoints of Dhāma, Mudrā, Varṇa, Kalā, Saṃvitsvabhāva, Bhāvasvabhāva, Pāta and Aniketa or Abodes, Seals, Letters, Parts, Essential Nature from the viewpoint of Consciousness, Essential Nature from the viewpoint of manifestation, Descents, and (ca) Unlocated Conditions (dhāma-mudrā-varṇa-kalā-saṃvit-bhāva-svabhāvataḥ…pāta-aniketa-dṛṣṭyā), the Vṛndacakram (vṛndacakram) will be explained (here) (prakāśitam).”
(Arṇasiṃhaḥ - Mahānayaprakāśaḥ 151.)
इति न्यायादष्टधा भवति ।
तत्र धामानि स्थानानि ज्ञानसिद्धादीनां क्रमात्
कन्दनाभिहृत्कण्ठभ्रूमध्यरूपाणि ।
मुद्राः करङ्किण्यादयः । यदुक्तम् -
Iti nyāyādaṣṭadhā bhavati |
Tatra dhāmāni sthānāni jñānasiddhādīnāṃ kramāt kandanābhihṛtkaṇṭhabhrūmadhyarūpāṇi |
Mudrāḥ karaṅkiṇyādayaḥ | Yaduktam -
So (iti), in the right manner (nyāyāt), this eightfold way of explanation (aṣṭadhā) exists (bhavati). There (tatra), the locations (dhāmāni) of resting (sthānāni) for the Jñānasiddhā-s, etc. (jñāna-siddhādīnām) are as follow in this order (kramāt):
Kanda, Nābhi, Hṛt, Kaṇṭha and Bhrūmadhya or bulbous root, navel, heart, throat and between the eyebrows (kanda-nābhi-hṛt-kaṇṭha-bhrūmadhya-rūpāṇi). The Mudrā-s (mudrāḥ) (of them also in this order): Karaṅkiṇī, etc. (karaṅkiṇī-ādayaḥ) As it has been said (in anonymous Mahānayaprakāśaḥ 7.127) (yat-uktam):
Mudrāvibhāgaḥ or the Division of Mudrā-s
Karaṅkiṇī krodhanī ca bhairavī lelihānikā |
Khecarī ceti mudrāyāḥ pañcātmakatayā sthitiḥ ||
इति ।
Iti |
“Karaṅkiṇī (karaṅkiṇī), Krodhinī (krodhinī), Bhairavī (bhairavī), Lelihānī (lelihānikā) and (ca … ca) Khecarī (khecarī) are (iti) the Mudrā-s (mudrāyāḥ), maintained (sthitiḥ) through (their) fivefold nature (pañcātmakatayā). || ”
तथा श्रीविज्ञानभट्टारके -
Tathā śrīvijñānabhaṭṭārake -
And (tathā) in most venerable Vijñānabhairava (Śloka 77.) (śrī-vijñāna-bhaṭṭārake):
Karaṅkiṇyā krodhanayā bhairavyā lelihānayā |
Khecaryā dṛṣṭikāle ca parā vyāptiḥ prakāśate ||
इति ।
Iti |
“When there is direct experience (dṛṣṭi-kāle) through Karaṅkiṇī (karaṅkiṇyā), Krodhinī (krodhanayā), Bhairavī (bhairavyā), Lelihānī (lelihānayā) and (ca) Khecarī (khecaryā), Supreme (parā) Pervasion (vyāptiḥ) shines (prakāśate…iti). || ”
मुद्राणां बन्धप्रकारश्च तत्रैवोपपादितः । यथा -
Mudrāṇāṃ bandhaprakāraśca tatraivopapāditaḥ | Yathā -
And (ca) the way of building up (bandha-prakāraḥ) these mudrā-s (mudrāṇām) are also (tatra…eva) presented (in Vijñānabhairava, Śloka-s 78-82) (upapāditaḥ…yathā):
Mṛdvāsane sphijaikena hastapādaṃ nirāśrayam |
Nidhāya tatprasaṅgena parā pūrṇā matirbhavet ||
To build Karaṅkiṇīmudrā:
“(One should) sit on a soft cushion (mṛdvāsane) only with the buttocks (sphijaikena) (, and leave) the arms and the feet (hastapādam) without any support (nirāśrayam). Having established in that posture (nidhāya…tat…prasaṅgena), the mind (matiḥ) becomes (bhavet) Supreme (parā) and Full (pūrṇā). ||”
Upaviśyāsane samyagbāhū kṛtvārdhakuñcitau |
Kakṣavyomni manaḥ kurvanśamamāyāti tallayāt ||
“Having sat down (upaviśya) on a seat (asane) properly (samyak), and after making (kṛtvā) the arms (bāhū) half-curved (kṛtvā), one should make (kurvan) one’s mind (manaḥ) concentrated on the armpits (kakṣa-vyomni), then he becomes (āyāti) calm (śamam) due to the dissolution of his mind (cit-layāt). || ”
To build Bhairavīmudrā:
Sthūlarūpasya bhāvasya stabdhāṃ dṛṣṭiṃ nipātya ca |
Acireṇa nirādhāraṃ manaḥ kṛtvā śivaṃ vrajet ||
“One should cast (nipātya) his gaze (dṛṣṭim) firmly fixed (stabdhām) on a gross --i.e external-- (sthūla-rūpasya) object (bhāvasya), then (ca) making (kṛtvā) one’s mind (manaḥ) supportless (nirādhāram), one proceeds (vrajet) to Śiva (śivam) in a short time (acireṇa). || ”
Madhyajihve sphāritāsye madhye nikṣipya cetanām |
Hoccāraṃ manasā kurvantataḥ śānte pralīyate ||
“After casting (nikṣipya) one’s mind (cetanām) in the middle of the tounge (madhyajihve) inside (madhye) one’s opened mouth (sphāritāsye), one should (kurvan) utter the letter ‘ha’ (ha-uccāram) mentally (manasā), then (tataḥ) one merges (pralīyate) into peace (śānte). || ”
Āsane śayane sthitvā nirādhāraṃ vicintayet |
Svaṃ dehaṃ manasi kṣīṇe kṣaṇātkṣīṇāśayo bhavet ||
इति ।
Iti |
“Having established (sthitvā) on a seat (āsane) or bed (śayane), one should contemplate (vicintayet) on his (svam) body (deham) as being unsupported (nirādhāram). Then, when the mind (manasi) vanishes (kṣīṇe) in a flash (kṣīṇe), one’s feelings and thoughts also vanish (kṣīṇa-āśayaḥ…bhavet…iti). || ”
About Karaṅkiṇīmudrā of the Jñānasiddha-s
तत्त्ववृत्त्या तु करङ्किणी नाम स्वदेहेन्द्रियाख्यभेदविगलनप्रगल्भा मुद्रा ।
यथा श्रीचिद्गगनचन्द्रिकायाम्
Tattvavṛttyā tu karaṅkiṇī nāma svadehendriyākhyabhedavigalanapragalbhā
mudrā |
Yathā śrīcidgaganacandrikāyām
In real sense (tattva-vṛttyā), the Mudrā (mudrā), which is developed by the dissolution of the difference between one’s senses and bodies (sva-deha-indriya-ākhya-bheda-vigalana-pragalbhā) is called (nāma) Karaṅkiṇī (karaṅkiṇī). As it has been said (yathā) in Venerable Cidgaganacandrikā (Śloka 117.) (śrī-cit-gagana-candrikāyām).
Antaramba bahirapyamī karā ye tavākṣatanavo'ṅka eṣa yaḥ |
Vigraho dvitayamapyataḥ paraṃ cinnabho nayasi naḥ karaṅkiṇī ||
इति ।
Iti |
“Oh Mother (amba)! You are Karaṅkiṇī (karaṅkiṇī…iti) when the senses (karāḥ), which (ye) are Your bodies (tava…akṣa-tanavaḥ), are this (eṣa) crooked (aṅkaḥ) formation (vigrahaḥ) consisting of the duality (dvitayam) of internal (antar) and (api) external (bahiḥ), which (yaḥ) You lead (nayasi) so (ataḥ) to the Supreme (param) Void of Consciousness (cit-nabhaḥ) for us (naḥ). || ”
About Krodhanīmudrā of the Mantrasiddha-s
पृथिव्यादिप्रकृत्यन्तं तत्त्वसन्दोहमन्तःसंजिहीर्षालक्षणेन
क्रोधेन स्वात्मरूपतां नयति क्रोधनी । यथा -
Pṛthivyādiprakṛtyantaṃ
tattvasandohamantaḥsaṃjihīrṣālakṣaṇena
Krodhena svātmarūpatāṃ nayati krodhanī | Yathā -
Krodhanī (krodhanī) leads (nayati) to one’s own Self (svātmarūpatām) through Krodha or Wrath (krodhena), marked by the internal desire to absorb or assimilate (antaḥ…saṃjihīrṣā-lakṣaṇena) the collection of tattva-s ranging from Pṛthivī to Prakṛti (pṛthivy-ādi-prakṛti-antam tattva-sandoham). As (it has been said in Venerable Cidgaganacandrikā Śloka 118.) (yathā):
Yatprakṛtyavadhi tattvamaṇḍalaṃ kṣmāmukhaṃ
parimitagrahāspadam |
Krodhanī tvamasi saṃjihīrṣayā mantramūrtiriha tasya jṛmbhikā ||
Iti |
“You (tvam) are (asi) Krodhanī (krodhanī), the embodiment of Mantra (mantra-mūrtiḥ) here --i.e. in our Doctrine-- (iha), the wide open mouth (jṛmbhikā), when You want to seize (saṃjihīrṣayā) the collection of the tattva-s (tasya…tattvamaṇḍalam) from the earth (prakṛtyavadhi) to prakṛti (kṣmāmukham) that is (yat) the abode of limited perception (parimita-graha-āspadam). || ”
About Bhairavīmudrā of the Melāpasiddha-s
अन्तर्बहिर्भावयौगपद्येन पूर्णसंवित्स्वभावा भैरवी । यथा -
Antarbahirbhāvayaugapadyena pūrṇasaṃvitsvabhāvā bhairavī | Yathā -
Bhairavī (bhairavī) is the essential nature of expanded Consciousness (pūrṇa-saṃvit-svabhāvā) when She perceives the internal and external planes of existence in unity (antar-bahir-bhāva-yaugapadyena). As (it has been said in Venerable Cidgaganacandrikā Śloka 120.) (yathā):
Granthayo dviṣaḍume yayā dhṛtā sā nirāvaraṇacinnabhaḥpadā |
Spandamūrtibhṛtabhedaḍambarā bhairavī tvamasi viśvamelinī ||
इति ।
Iti |
“Oh Mother Umā (ume)! When You (yayā) hold (dhṛtā) the twelve (dviṣaṭ) knots (of the senses) (granthayaḥ) that is the great noise of duality full of the embodiments of Vibrations (spanda-mūrti-bhṛta-bheda-ḍambarāḥ), You (tvam) are (asi) Bhairavī (bhairavī), the (sā) State of the Unveiled Sky of Consciousness (nirāvaraṇa-cit-nabhaḥ-padā), who unites with the world (viśva-melinī…iti). || ”
इयं च निमीलनोन्मीलनसमाधिद्वयसामरस्यौचित्यादस्माभिरत्यन्त-
मुपलाल्यते । यदाहुः -
Iyaṃ ca
nimīlanonmīlanasamādhidvayasāmarasyaucityādasmābhiratyanta-
Mupalālyate | Yadāhuḥ -
and (ca) we excessively (atyantam) respect (upalālyate) this (iyam), due to its fitness to unite the tastes of both nimīlana and unmīlanasamādhi-s (nimīlana-unmīlana-samādhi-dvaya-sāmarasya-aucityāt). As it has been said (somewhere) (yat-āhuḥ):
Antarlakṣo bahirdṛṣṭirnimeṣonmeṣavarjitaḥ |
Iyaṃ sā bhairavī mudrā sarvatantreṣu gopitā ||
इति ।
Iti |
“The gaze is casted outside (bahiḥ-dṛṣṭiḥ) (and awareness is) fixed inside (antaḥ-lakṣaḥ) without opening or closing the eyes (nimeṣa-unmeṣa-varjitaḥ). This (iyam) is the (sā) Bhairavīmudrā (bhairavī…mudrā), kept secret (gopitā) in all the Tantra-s (sarva‑tantreṣu). || ”
यथा श्रीमहानयप्रकाशे -
Yathā śrīmahānayaprakāśe -
As (yathā) it has been said in Venerable Mahānayaprakāśa (of Arṇasiṃhaḥ, śloka-s 92-95) (śrī-mahānaya-prakāśe):
Mahāmelāpadharmiṇyaḥ kauṇḍalyunmeṣavigrahāḥ |
Nirāvaraṇacidvyomadhāmasthā bhānti nityaśaḥ ||
Āpūrya svabalodrekasamutthaṃ bhedaḍambaram |
Yā sthitā pūrṇavibhavā nirāvaraṇavigrahā ||
Bhairavī saiva vikhyātā mudrā sadasadujjhitā |
Nistaraṅgavikāsātmasāmarasyaikapālinī ||
Āsāṃ melāpasiddhānāṃ devīnāṃ mudritā sadā |
**** dvidhā bhāsamudreyaṃ bhairavātmikā ||
इति ।
Iti |
“After filling (āpūrya) the Mass of duality (bheda-ḍambaram) produced from one’s own Power (sva-bala-udreka-samuttham), She is (sā) truly (eva) called (vikhyātā) Bhairavī (bhairavī), the Mudrā (mudrā) that is devoid of being and non-being (sat-asat-ujjhitā), the sole Protectress of the Essence of Waveless Expansion (nistaraṅga-vikāsa-ātmā-sāmarasya-eka-pālinī), as She exists (sthitā) as the Majesty of Fullness (pūrṇa-vibhavā), and She is the Unveiled Form (nirāvaraṇa-vigrahā), Who (yā) is Eternally (sadā) Sealed (mudritā) by these (āsām) Goddesses (devīnām) of the Melāpasiddha-s (melāpa-siddhānām). (These Goddesses) are characterized by Great Melāpa or Union (of internal and external) (mahā-melāpa-dharmiṇyaḥ) and are the embodiments of the Awakening of Kuṇḍalinī (kauṇḍalya-unmeṣa-vigrahāḥ). They continuously (nityaśaḥ) appear (bhānti) as Residing in the Abode of the Sky of Unveiled Consciousness (nirāvaraṇa-cit-vyoma-dhāma-sthāḥ). This twofold (dvidhā) Mudrā of Light (which unites the pair of subject and object) (bhāsa-mudrā) has the Nature of Bhairavī (bhairava-ātmikā). || ”
यच्चोक्तमस्मद्गुरुभिर्मनोनुशासनस्तोत्रे -
Yaccoktamasmadgurubhirmanonuśāsanastotre -
And (ca) which (yat) has been mentioned (uktam) by our Guru-s (asmad-gurubhiḥ) in the Manonuśāsanastotram (manas-anuśāsana-stotre):
Stabdhadṛṣṭibahirarthasaṃśrayaṃ nirvikalpamapi yattavāsanam |
Muktapañjaraśukānukāri tadbhairavaṃ vapurudāramāhara ||
इति ।
Iti |
“Resting in the external objects by fixing the gaze with unwinking eyes (stabdha-dṛṣṭi-bahir-artha-saṃśrayam), which (yat) is truly (api) Your (tava) thoughtless (nirvikalpam) āsana (āsanam), is ‘acting like a parrot released from its cage’ (mukta-pañjara-śuka-anukāri). O Lord! Bring (āhara…iti) that (tat) Exalted (udāram) Essence (vapuḥ) of Bhairava (bhairavam). || ”
मयाऽप्युक्तं श्रीपरास्तोत्रे -
Mayā'pyuktaṃ śrīparāstotre -
(It has been) said (uktam) even (api) by me (mayā) in venerable Parāstotram (śrī-parā-stotre).
Ānandodayalakṣmaṇorakaluṣairutpakṣmaṇorūṣmalair
akṣṇorunmiṣitaiḥ pratāpya pṛthivīmantaḥsthalaikaspṛśaḥ |
Pūrṇāhamprathanotsavāya sudhiyo yāmūrdhvamadhyāsate
sā kācittvamacintyasiddhiracalā mudrā mahatyucyase ||
इति ।
Iti |
“After illuminating (pratāpya) the earth-element (pṛthivīm), the sole contact with the Inner Ground (takes place) (antaḥ-sthala-eka-spṛśaḥ) through the glowing --i.e. burning-- state (ūṣmalaiḥ) of the upturned eyelashes (utpakṣmaṇoḥ) and unmoving (unmiṣitaiḥ) eyes (akṣṇoḥ) marked by the Pure Rising of Ānanda, Supreme Bliss (ānanda-udaya-lakṣmaṇoḥ…akaluṣaiḥ) for the blossoming of the expansion of Pure Aham or ‘I am’ (pūrṇa-aham-prathana-utsavāya) in the middle of the head (mūrdhvan-madhyā) of the wise (sudhiyaḥ). You are (tvam) said to be (ucyase) that (sā) mysterious (kācit) Mudrā (mudrā) that is the immovable (acalā) attainment of the inconceivable (acintya-siddhiḥ) which (yā) rests (āsate) in great souls (mahati…iti). || ”
About Lelihānīmudrā of the Śāktasiddha-s
पुर्यष्टकादिवासनासर्वस्वग्रासलालसा लेलिहाना । यथोक्तम् -
Puryaṣṭakādivāsanāsarvasvagrāsalālasā lelihānā | Yathoktam -
Lelihānā (lelihānā) is the ardent desire of one’s consuming of everything that is made of the vāsanā-s or residual impressions of the puryaṣṭaka, etc. (puryaṣṭakādi-vāsanā-sarva-sva-grāsa-lālasā). As it has been said (in Venerable Cidgaganacandrikā Śloka 121.) (yathā…uktam):
Aṣṭapuryuditabījavāsanāsaṃhṛtipravaṇaraśmipuñjayā |
Līḍhamātramukhabhedayā tvayā bhūyase janani lelihānayā ||
इति ।
Iti |
“Oh Mother (janani)!, (You) exist (bhūyase) as Lelihānā (lelihānayā) when You blossom as the mere cause of licking (līḍha-mātra-mukha-bhedayā) with the multitude of the Rays of the Abyss of the destruction of the vāsanā-s or residual impressions of the germs arising in the puryaṣṭaka (aṣṭa-puryudita-bīja-vāsanā-saṃhṛti-pravaṇa-raśmi-puñjayā…iti). || ”
About Khecarīmudrā of the Śāmbhavasiddha-s
वाच्यवाचकाद्यशेषविकल्पविक्षोभविलापिनी सौषुम्नसरणिसीमोल्लङ्घिनी
स्वात्मसंविदविभिन्नाकारा च खेचरी । यथा -
Vācyavācakādyaśeṣavikalpavikṣobhavilāpinī sauṣumnasaraṇisīmollaṅghinī svātmasaṃvidavibhinnākārā ca khecarī | Yathā -
Who dissolves the agitation of all thoughts beginning with the (idea of the difference between) vācya and vācaka, objects and subject (vācya-vācakādi-aśeṣa-vikalpa-vikṣobha-vilāpinī), and (ca) who transcends the limit of the passage of suṣumnā (sauṣumna-saraṇi-sīma-ullaṅghinī) is Khecarī (khecarī). She is the undivided form of the Consciousness of one’s own Self (svātmā-saṃvid-avibhinnā-kārā). As (it has been said in Venerable Cidgaganacandrikā Śloka 122-123.) (yathā):
Tvaṃ parāprabhṛtivaikharāntimollekhavistaravilāpanonmukhī |
Devyanāvaraṇaśambhusadmagā khecarī bhavasi cidvikāsinī ||
Vahnisūryaśaśidhāmaghasmarī kuṇḍalī taḍidivotpatantyasau |
Śāmbhavaṃ janani ! bindumadhvanā madhyamena ca gatāsi khecarī ||
“Oh Devī (devi)! You (tvam) are (bhavasi) Khecarī (khecarī), the Expansion of Consciousness (cit-vikāsinī), (when You are) desirous of the destruction of the expansion of the diversity uttered from parā to vaikharī (parā-prabhṛti-vaikhara-antima-ullekha-vistara-vilāpana-unmukhī), (and) Pervades the Unveiled Abode of Śambhu (anāvaraṇa-śambhu-sat-magā). || ”
“Oh Mother (janani)! (You are) Kuṇḍalinī (kuṇḍalī), the devourer of the abode of the fire, the sun and the moon --i.e. subject, cognition and object-- (vahni-sūrya-śaśi-dhāma-ghasmarī). (When You) fly (utpatanti) like the lightning --i.e. freely on the sky without obstacles-- (taḍit…iva...asau) and (ca) through the middle path (madhyamena…adhvanā) (You) arrive (gatā) at the Bindu --i.e. virility (-- bindum) (which) belongs to Śambhu --i.e. of the Śāmbhavasiddha-s’-- (śāmbhavam), (You) are (asi) Khecarī (khecarī). || ”
इति मुद्राविभागः ।
Iti mudrāvibhāgaḥ |
Here ends (iti) the (explanation) of the division of the Mudrā-s (mudrā-vibhāgaḥ).
Varṇakramaḥ or the Sequence of Letters
वर्णाः श्रीमच्छब्दराशिभैरवात्मानः ।
तत्र ज्ञानसिद्धाः षोडशस्वरमय्यः ।
मन्त्रसिद्धाः ककारादिमकारान्तावर्णात्मकाः ।
मेलापकसिद्धाश्च षण्डस्वररूपाः ।
यकारादिहकारान्तस्वभावाः शाक्तसिद्धाः ।
अकारकलाकाराश्च शाम्भवसिद्धा इति ।
Varṇāḥ śrīmacchabdarāśibhairavātmānaḥ |
Tatra jñānasiddhāḥ ṣoḍaśasvaramayyaḥ |
Mantrasiddhāḥ kakārādimakārāntāvarṇātmakāḥ |
Melāpakasiddhāśca ṣaṇḍasvararūpāḥ |
Yakārādihakārāntasvabhāvāḥ śāktasiddhāḥ |
Akārakalākārāśca śāmbhavasiddhā iti |
The letters (varṇāḥ) have the nature of most venerable Śabdarāśibhairava --i.e. Bhairava as the Garland of Letters-- (śrīmat-śabda-rāśi-bhairava-ātmānaḥ). There (tatra), the Jñānasiddha-s (jñāna-siddhāḥ) consist of the sixteen vowels (ṣoḍaśa-svara-mayyaḥ). The Mantrasiddha-s (mantra-siddhāḥ) are characterized by the letters (ranging) from ‘ka’ to ‘ma’ (kakārādi-makārāntāvarṇa-ātmakāḥ), and (ca) the Melāpasiddha-s (melāpaka-siddhāḥ) are the nature of the eunuch vowels --i.e. ṛ, ṝ, ḷ, ḹ-- (ṣaṇḍa-svara-rūpāḥ). The Śāktasiddha-s (śākta-siddhāḥ) are the essential nature of the letters (ranging) from ‘ya’ to ‘ha’ (yakārādi-hakārānta-svabhāvāḥ), and (ca) the Śāmbhavasiddha-s (śāmbhavasiddhāḥ) are the Rays of the divisions of the letter ‘A’ (akāra-kalākārāḥ…iti).
अकारकलाश्च बिन्द्वर्धचन्द्रनिरोधनादस्वभावाः ।
तत्र बिन्दुरशेषवाच्याविभिन्नप्रकाशात्मा चन्द्राकृतिरनुस्वारः ।
किञ्चिद्वाच्यप्राधान्यशान्तावर्धचन्द्रः,
मण्डलस्वभावादत्यन्तकौटिल्यव्यपायात् ।
ततोऽपि वेद्यकौटिल्यव्यपगमादृजुरेखारूपा निरोधिका ।
यदनयापरिमितयोगिनां नादानुप्रवेशः, तद्वत्परिमितयोगिनां भेददशावेशश्च
निरुध्यते ।
नादश्च स्वपरामर्शपरमार्थ इत्यकारकलारहस्यम् ।
Akārakalāśca bindvardhacandranirodhanādasvabhāvāḥ |
Tatra binduraśeṣavācyāvibhinnaprakāśātmā candrākṛtiranusvāraḥ |
Kiñcidvācyaprādhānyaśāntāvardhacandraḥ,
Maṇḍalasvabhāvādatyantakauṭilyavyapāyāt |
Tato'pi vedyakauṭilyavyapagamādṛjurekhārūpā nirodhikā |
Yadanayāparimitayogināṃ nādānupraveśaḥ, tadvatparimitayogināṃ bhedadaśāveśaśca
nirudhyate |
Nādaśca svaparāmarśaparamārtha ityakārakalārahasyam |
And (ca) the divisions of the letter ‘A’ --i.e. the Śāmbhavasiddha-s-- (akārakalāḥ) are its innate natures termed Bindu, Ardhacandra, Nirodha and Nāda (bindu-ardha-candra-nirodha-nāda-svabhāvāḥ).
There (tatra), Bindu ● (binduḥ) is characterized by the undivided Light of all the objects (as their essence) (aśeṣa-vācya-avibhinna-prakāśa-ātmā), and it has the appearance of the Moon (candra-ākṛtiḥ) as one point --i.e. anusvāra-- (anusvāraḥ).
Ardhacandra ☽ --i.e. half-moon-- (ardhacandraḥ) (rests) in calmness, which still has some objective dominance (kiñcid-vācya-prādhānya-śāntau), and which is called this way because of the inner nature of the maṇḍala or the circle (of bindu, appearing here as a half-moon, and) (maṇḍala-svabhāvāt) because of the cessation of the endless crookedness of falsehood (which lies within bindu) (atyanta-kauṭilya-vyapāyāt).
Then (tataḥ…api), Nirodhikā - (nirodhikā) has the form of a straight line (ṛju-rekhā-rūpāḥ) because the falsehood of objects disappears (in her) (vedya-kauṭilya-vyapa-gamāt). By means of which (yat…anayā), unlimited yogin-s (aparimita-yoginām) enter Nāda (nāda-anupraveśaḥ). But (tadvat) in the case of limited yogin-s (parimita-yoginām), (Nāda) is restrained (nirudhyate), and (ca) they enter duality (bheda-daśā-āveśaḥ). And (ca), because it is Self-awareness (sva-parāmarśa-paramārthaḥ), Nāda (nādaḥ) is nothing but (iti) the secret of the letter ‘A’ --i.e. Nāda is only Self-awareness-- (akāra-kalā-rahasyam).
श्रीपञ्चपिण्डनाथस्था अकारादयश्च वर्णा ज्ञानसिद्धादीनां क्रमाद्भवन्ति ।
किञ्च ज्ञानसिद्धादयः क्रमादकारकलामय्यः ।
शाम्भव्यस्तु तत्समष्टिरूपाः ।
यदस्माभिरकारस्य पञ्चपिण्डस्य च द्वयोरैकात्म्यमेवाङ्गीक्रियते ।
यदुक्तं श्रीमहानयप्रकाशे -
Śrīpañcapiṇḍanāthasthā akārādayaśca varṇā jñānasiddhādīnāṃ
kramādbhavanti |
Kiñca jñānasiddhādayaḥ kramādakārakalāmayyaḥ |
Śāmbhavyastu tatsamaṣṭirūpāḥ |
Yadasmābhirakārasya pañcapiṇḍasya ca dvayoraikātmyamevāṅgīkriyate |
Yaduktaṃ śrīmahānayaprakāśe -
The letters (varṇāḥ), which begin with ‘A’ (akārādayaḥ) and (ca) rest in the venerable Lord of the fivefold mass (śrī-pañca-piṇḍa-nātha-sthāḥ), belong (bhavanti) respectively (kramāt) to the Jñānasiddha-s, etc. (jñāna-siddhādīnām). Moreover (kiñca), the Jñānasiddha-s, and the rest (jñāna-siddhādayaḥ) are composed of the power of letter ‘A’ (akāra-kalā-mayyaḥ) in its sequential (outflow) (kramāt), and (tu) the Śāmbhavasiddha-s (śāmbhavyaḥ) have the nature of the collective existence of that --i.e. the letter ‘A’ and its outflow, as a whole-- (tat-samaṣṭi-rūpāḥ).
Only (eva) the unity (aikātmyam) of this two (dvayoḥ) - the letter ‘A’ (akārasya) and (ca) the fivefold mass (pañca-piṇḍasya) - is that which (yat) we (asmābhiḥ) appropriate (āṅgī-kriyate). As it has been mentioned (yat-uktam) in venerable Mahānayaprakāśa (śrī-mahānayaprakāśe):
Avarṇapañcapiṇḍārṇarūpayoradvayī gatiḥ |
Yatastasmāducyate'laṃ devīnāṃ tadgataṃ vapuḥ ||
इति ।
Iti |
Obtaining (gatiḥ) the two forms of the fivefold ocean of the letter ‘A’ (avarṇa-pañca-piṇḍa-arṇa-rūpayoḥ) is unique --i.e. one without a second-- (advayī); therefore (yataḥ…tasmāt), such Glory (vapuḥ) which is capable of obtaining (alam) the Goddesses (devīnāṃ) is said to be (ucyate) resides in Them (tat-gatam…iti).
अनेन श्रीमहार्थत्रिकदर्शनयोरन्योन्यं नात्यन्तं भेदप्रथेति व्याख्यातम् ।
एवम्ॐकारेऽप्यनुसन्धेयम् ।
यदयमोड्याणपीठस्वभावो नादात्मा परमव्योमरूपः
सृष्ट्यादिप्रथात्रयोपसंहारप्रगल्भो
जाग्रदाद्यवस्थात्रयाधिष्ठातृभूतब्रह्मविष्णुरुद्रात्माकारो- कारमकारात्मा
सर्वाविभागप्रथामयनादलक्षणार्ध- मात्रानुप्राणनः
प्रतिपादिततद्वर्णचतुष्टयसामरस्योन्मीलितो महारावबीजपर्यायो भवति ।
तथा श्रीमहानयप्रकाशे -
Anena śrīmahārthatrikadarśanayoranyonyaṃ nātyantaṃ
bhedapratheti vyākhyātam |
Evamoṃkāre'pyanusandheyam |
Yadayamoḍyāṇapīṭhasvabhāvo nādātmā paramavyomarūpaḥ sṛṣṭyādiprathātrayopasaṃhārapragalbho
jāgradādyavasthātrayādhiṣṭhātṛbhūtabrahmaviṣṇurudrātmākāro- kāramakārātmā
sarvāvibhāgaprathāmayanādalakṣaṇārdha- mātrānuprāṇanaḥ
pratipāditatadvarṇacatuṣṭayasāmarasyonmīlito mahārāvabījaparyāyo bhavati |
Tathā śrīmahānayaprakāśe -
By this (anena), it has been displayed (iti…vyākhyātam) that the perception of difference (bheda-prathā) between the viewpoints of venerable Mahārtha and the Trika (śrī-mahā-artha-trika-darśanayoḥ…anyonyam) is not (na) ultimate (atyantam). Even (api) oṃkāra --the letter ‘oṃ’-- (oṃkāre) is worthy of inquiry (anusandheyam) in the same way (evam). This (ayam) which (yat) is the essential nature of the Pīṭha Uḍḍiyāna (oḍyāṇa-pīṭha-svabhāvaḥ) is characterized by Nāda (nāda-ātmā), having the form of the Supreme Sky (parama-vyoma-rūpaḥ). It is skillful in withdrawing the threefold expansion - beginning with the manifestation (of the universe) (sṛṣṭi-ādi-prathā-traya-upasaṃhāra-pragalbhaḥ).
The letter ‘A’ (akāraḥ) is the essence of Brahmā, Viṣṇu and Rudra who embody the rulers of the three states termed Jāgrat, etc. (jāgrat-ādi-avasthā-traya-adhiṣṭhātṛ-bhūta-brahma-viṣṇu-rudra-ātmā). Enlivening the Ardhamātra --lit. half-measured that is Turya, the ruler of the three syllables or auṃkāra symbolised usually as Brahmā, Viṣṇu and Rudra--, which has the nature of Nāda, and consists of the expansion of everything without separation (sarva-avibhāga-prathā-maya-nāda-lakṣaṇa-ārdha-mātra-anuprāṇanaḥ), is marked by the letter ‘A’ and ‘Ma’ (a-kāra-ma-kāra-ātmā). The oneness of the four explained letters (a, u, m, and ardhamātra) of the letter ‘A’ becomes revealed (prati-pādita-tat-varṇa-catuṣṭaya-sāmarasya-unmīlitaḥ…bhavati) as the means of the seed of Great Roaring (mahā-rāva-bīja-paryāyaḥ). So, in venerable Mahānayaprakāśa (, it is said) śrī-mahānayaprakāśe):
Visargasthitisaṃhāraprathāgrāsaikatatparaḥ |
Nirupākhyamahādīptisamullasanatatparaḥ ||
Yo'dhyuṣṭakalanodrekasvabhāvaḥ praṇavābhidhaḥ |
Pīṭhābhidhaṃ tamevāhaṃ namāmyāgamasiddhaye ||
“I (aham) venerate (namāmi) only (eva) that (tam) which is termed the Pīṭha (pīṭha-abhidham) to attain the Revelation (āgama-siddhaye) of Praṇava (praṇava-abhidhaḥ), which (yaḥ) is devoted merely to the devouring of the expansion of manifestation, maintenance and withdrawal (visarga-sthiti-saṃhāra-prathā-grāsa-eka-tat-paraḥ) (, and) fond only of Rejoicing in the Nameless Great Splendour (of Consciousness) (nirupākhya-mahādīpti-samullasana-tat-paraḥ) (that is) the Essential Nature of the movement which impels adhyuṣṭa or Kuṇḍalinī --lit. ‘of which has three and a half coils-- (adhyuṣṭa-kalanā-udreka-svabhāvaḥ).”
इति वर्णक्रमः ।
Iti varṇakramaḥ |
Here ends (iti) the Varṇakrama, the Sequence of Letters’ (varṇa-kramaḥ).
Kalākramaḥ or the Sequence of Functioning Powers
कला रौद्र्यादयः ।
तत्र रौद्री वामा अम्बिका ज्येष्ठेति क्रमाद् ज्ञानसिद्धादिबिरुपश्लिष्यन्ते ।
एतत्सामरस्यलक्षणाश्च शाम्भव्यः ।
यदुक्तं श्रीचिद्गगनचन्द्रिकायाम् –
Kalā raudryādayaḥ |
Tatra raudrī vāmā ambikā jyeṣṭheti kramād jñānasiddhādibirupaśliṣyante |
Etatsāmarasyalakṣaṇāśca śāmbhavyaḥ |
Yaduktaṃ śrīcidgaganacandrikāyām –
Jñānadīdhitiṣu raudryudeti te mantradīdhitiṣu vāmayoditam |
Yogadīdhitiṣu jṛmbhate'mbikā jyeṣṭhayetthamadhiśaktidīdhiti ||
Devyabheditakalācatuṣṭayī śambhudīdhitiṣu dīpyate svaraḥ |
इति ।
Iti |
The Kalā-s or the ‘functions’ (kalā) start with Raudrī (raudrī-ādayaḥ). There (tatra), in this order (kramāt): Raudrī (raudrī), Vāmā (vāmā), Ambikā (ambikā) and Jyeṣṭhā (jyeṣṭhā) are clinging to (upaśliṣyante) the Jñānasiddha-s, etc. (jñāna-siddha-ādibiḥ); and (ca) the Śāmbhavī-s --i.e. the Powers of the Śāmbhavasiddha-s-- (śāmbhavyaḥ) are characterized by the union of these four (etat-sāmarasya-lakṣaṇāḥ). As it has been said (yat-uktam) in Venerable Cidgaganacandrikā (śrī-cit-gagana-candrikāyām):
“In the rays of the Jñānasiddha-s (jñānadīdhitiṣu), Raudrī (raudrī) rises (udeti) through You (te). In the rays of the Mantrasiddha-s (mantra-dīdhitiṣu), (You are) rising (uditam) through Vāmā (vāmayā). In the rays of the Yogasiddha-s --i.e. Melāpasiddha-s-- (yogadīdhitiṣu) Ambikā (ambikā) blossoms (jṛmbhate), and in this way (ittham), above all this, in the Śāktasiddha-s (adhi-śakti-dīdhiti) Jyeṣṭhā (rises) (jyeṣṭhayā). The fourfold division of Kalā-s or Divine Powers (devya-bhedita-kalā-catuṣṭayī) shines (dīpyate) united as the perpetual Resonance (of Consciousness) (svaraḥ) in the rays of the Śāmbhavasiddha-s (śambhudīdhitiṣu…iti).”
Saṃvitsvabhāvaḥ or the Essential Nature of Consciousness
(The nature of the Siddha-s from the viewpoint of Paramaśiva)
अथ संवित्स्वभावः ।
तत्र ज्ञानं नाम सामान्यात्मिका प्राथमिकी प्रथा, यामालोचनेत्याचक्षते ।
मन्त्रः पदार्थोदयसंरम्भात्मा परामर्शः । स एव स्वात्मविश्रान्तो मेलापः ।
तादृग्रूपस्य च वासनाशान्तिरूपः शाक्तः ।
विलीनसर्ववासनोपलेपस्य चास्य स्वात्मसंविन्मात्रतापारिशेष्यं शाम्भव इति ।
Atha saṃvitsvabhāvaḥ |
Tatra jñānaṃ nāma sāmānyātmikā prāthamikī prathā, yāmālocanetyācakṣate |
Mantraḥ padārthodayasaṃrambhātmā parāmarśaḥ | Sa eva svātmaviśrānto melāpaḥ |
Tādṛgrūpasya ca vāsanāśāntirūpaḥ śāktaḥ |
Vilīnasarvavāsanopalepasya cāsya svātmasaṃvinmātratāpāriśeṣyaṃ śāmbhava iti |
And now (atha), the Saṃvitsvabhāvaḥ, the Essential Nature of Consciousness (comes) (saṃvitsvabhāvaḥ).
There (tatra), Jñānasiddha-s (jñānaṃ) are truly (nāma) characterized by Sāmānya or ‘fundamental’ Consciousness (devoid of any peculiarities --i.e. It is Pure Consciousness--) (sāmānyātmikā). The are the initial (prāthamikī) expansion (prathā), said to be (ācakṣate…iti) the perception of the cessation (of manifestation) (yāmālocanā).
Mantrasiddha-s (mantraḥ) are (the embodiments of) affection --i.e. seizing-- (parāmarśaḥ), marked by the desire for the rising of the (real) meaning of words --i.e. Mantra--, or an urge towards the manifestation of objects (pada-artha-udaya-saṃrambha-ātmā).
Only (eva) the (saḥ) Melāpasiddha-s (melāpaḥ) rest in their own Self (svātmā-viśrāntaḥ).
And (ca) that which form the pacification (vāsanā-śānti-rūpaḥ) of the impressions of such nature --i.e. of such a ‘resting in one’s own Self’-- (tādṛg-rūpasya), are the Śāktasiddha-s (śāktaḥ).
Then (ca), due to the termination of this dullness of all the liquefied impressions (vilīna-sarva-vāsanā-upalepasya…asya), the ‘left-over’ is nothing but the state of the Consciousness of one’s own Self (svātmā-saṃvit-mātratā-pāriśeṣyam) that is the nature of the Śāmbhavasiddha-s (śāmbhavaḥ…iti).
Bhāvasvabhāvaḥ or the Essential Nature of Manifestation
(The nature of the Siddha-s from the viewpoint of manifestation)
अथ भावस्वभावः ।
पारमेश्वरो हि प्रकाशः प्रकृत्या
प्रसन्नगम्भीरमनुत्तरङ्गमम्बुराशिमनुहरन्नविकल्पात्मैवान्तर-स्वातन्त्र्यमयीमानन्दशक्तिमनुभवति ।
तस्य च तादृक्स्वभावानुप्रविष्टाः शक्तयः शाम्भव्यः ।
स एव यदा किञ्चित् कल्लोलनक्रियौन्मुख्यमवलम्बते, तदा शाक्तोल्लासः ।
तस्यैव किञ्चित् कल्लोलीभावे मेलापपरिस्फुरणम् ।
उपर्युपर्युद्रिक्तकल्लोलकल्पनायां मन्त्रोन्मेषः ।
चन्द्रोदयादेरिव कुतश्चित् प्रवृद्धिहेतोर्वेलोल्लङ्घनादिरुत्कूलः क्षोभकोलाहलो
ज्ञानसिद्धोदय इति ।
Atha bhāvasvabhāvaḥ |
Pārameśvaro hi prakāśaḥ prakṛtyā prasannagambhīramanuttaraṅgamamburāśimanuharannavikalpātmaivāntara-svātantryamayīmānandaśaktimanubhavati |
Tasya ca tādṛksvabhāvānupraviṣṭāḥ śaktayaḥ śāmbhavyaḥ |
Sa eva yadā kiñcit kallolanakriyaunmukhyamavalambate, tadā śāktollāsaḥ |
Tasyaiva kiñcit kallolībhāve melāpaparisphuraṇam |
Uparyuparyudriktakallolakalpanāyāṃ mantronmeṣaḥ |
Candrodayāderiva kutaścit pravṛddhihetorvelollaṅghanādirutkūlaḥ kṣobhakolāhalo
jñānasiddhodaya iti |
And now (atha), the Bhāvasvabhāvaḥ, the essential nature of Manifestation (bhāva-svabhāvaḥ).
Prakāśa or Light (prakāśaḥ), characterized by the imitation of the lack of thoughts indeed (anuharan-avikalpa-ātmā…iva), truly (hi) belongs naturally to Parameśvara, the Supreme Lord (pārameśvaraḥ…prakṛtyā). He experiences the Abyss of Light (prasanna-gambhīram), the waveless (anuttaraṅgam) ocean (of Consciousness that is) (amburāśim) Ānandaśakti (ānanda-śaktim), consisting of His Inherent Freedom (antara-svātantrya-mayīm), and (ca) His (tasya) Śāmbhavī (śāmbhavyaḥ) Śakti-s (śaktayaḥ) entered such an essential nature --i.e. the Śāmbhavasiddha-s rise-- (tādṛk-svabhāva-anupraviṣṭāḥ).
Only (eva) when He (saḥ) is clinging (avalambate) to the expectation of the activity of some waves (in His waveless nature) (kiñcit-kallolana-kriyā-unmukhyam), then (tadā) the manifestation of the Śāktasiddha-s (takes place) (śāktā-ullāsaḥ).
The blooming of the Melāpasiddha-s (takes place) (melāpa-parisphuraṇam) in the appearance of some waves (kiñcit-kallolī-bhāve) belong only (eva) to Him (tasya).
The awakening of the Mantrasiddha-s (mantra-unmeṣaḥ) belong to the activity of these waves when they are increasing (upari-upari-udrikta-kallola-kalpanāyām).
When certain (kutaḥ-cit) noise of confusion (kṣobha-kolāhalaḥ) overflows (ut-kūlaḥ) on account of increasing (his waves) (pra-vṛddhi-hetoḥ) beginning with the currents attaining to the banks (of his Ocean as a kind of obstacle to his waves) (vela-ullaṅghana-ādiḥ) like that which comes from the rising of the moon --i.e. of objects-- (candra-udayādeḥ…iva), the Jñānasiddha-s rise (jñāna-siddha-udaya…iti).
ततश्च ज्ञानसिद्धाः प्रमेयांशतया पर्यालोचनीयाः ।
मन्त्रसिद्धाः प्रमाणमयत्वेन ।
मेलापसिद्धाः प्रमात्रात्मकतया शाक्तसिद्धास्तदवच्छेदव्यपोहेन
शुद्धप्रमातृतया ।
शाम्भवसिद्धाश्च पूर्णसंवित्स्वातन्त्र्यमयपरमशिवभट्टारक-स्वरूपतयेति ।
Tataśca jñānasiddhāḥ prameyāṃśatayā paryālocanīyāḥ |
Mantrasiddhāḥ pramāṇamayatvena |
Melāpasiddhāḥ pramātrātmakatayā śāktasiddhāstadavacchedavyapohena
śuddhapramātṛtayā |
Śāmbhavasiddhāśca pūrṇasaṃvitsvātantryamayaparamaśivabhaṭṭāraka-svarūpatayeti |
Moreover (tataḥ…ca), the Jñānasiddha-s (jñāna-siddhāḥ) are to be considered (paryālocanīyāḥ) as being the portion of prameya, objects (prameya-aṃśa-tayā).
The Mantrasiddha-s are (mantra-siddhāḥ) pramāṇa, cognition (pramāṇa-maya-tvena).
The Melāpasiddha-s (melāpasiddhāḥ) are marked by the pramātā, the subject (pramātrātmakatayā).
The Śāktasiddha-s (śākta-siddhāḥ) are the śuddhapramātā, the pure subject (śuddha-pramātṛtayā), who manifest when the separation from that --i.e. from the subject-- has dissolved (tat-avaccheda-vyapohena).
Finally (ca), the Śāmbhavasiddha-s (śāmbhavasiddhāḥ) are the essential nature of the most venerable Paramaśiva, consisting of the Freedom of Expanded Consciousness (pūrṇa-saṃvit-svātantrya-maya-parama-śiva-bhaṭṭāraka-svarūpatayā…iti).
Pātaḥ or the Descent (of Consciousness)
अथ शाम्भव्यादीनां वामेश्यादितादात्म्यद्योतकः शाम्भवसिद्धासु वामेश्याः पात
इत्यादिक्रमेण पञ्चवाहवृन्दचक्रयोरैकात्म्यानुसन्धानं पात इति पातप्रकारः ।
एवं सृष्ट्यादिक्रमेऽपि पातोऽनुसन्धेयः । यथोक्तं श्रीक्रमसिद्धौ –
Atha śāmbhavyādīnāṃ vāmeśyāditādātmyadyotakaḥ śāmbhavasiddhāsu
vāmeśyāḥ pāta ityādikrameṇa pañcavāhavṛndacakrayoraikātmyānusandhānaṃ pāta iti
pātaprakāraḥ |
Evaṃ sṛṣṭyādikrame'pi pāto'nusandheyaḥ | Yathoktaṃ śrīkramasiddhau –
Saṃvitkramamimaṃ deva śṛṇu vakṣyāmi sundara |
Sṛṣṭiṃ sthitiṃ ca saṃhārānākhyābhāsāsvarūpakam ||
Jñānaṃ mantraṃ ca melāpaṃ śāktaṃ śāmbhavasaṃyutam |
इति ।
यथा श्रीक्रमसद्भावे –
Iti |
Yathā śrīkramasadbhāve –
Jñānaṃ sṛṣṭiṃ vijānīyāt sthitirmantraḥ prakīrtitaḥ |
Saṃhāraṃ tu mahākālamelāpaṃ paramaṃ viduḥ ||
Anākhyaṃ śaktirūpaṃ tu bhāsākhyaṃ śambhurūpakam |
Pañcaprakārametaddhi vijñeyaṃ tattvadarśibhiḥ ||
इति ।
Iti |
Now, about (atha) Pāta, the Descent of (Consciousness) (pātaḥ), which makes clear the unity between Vāmeśi, etc. (vāmā-īśi-ādi-tādātmya-dyotakaḥ) and the Śāmbhava and other siddha-s. (śāmbhavyādīnām). Following the order (iti-ādi-krameṇa), Vāmeśī-s manifests (vāmeśyāḥ) in the Śāmbhavasiddha-s, and so on (śāmbhava-siddhāsu).
(It is because) Pāta (pātaḥ) is (iti) a manner of descending (pāta-prakāraḥ), an investigation of the oneness (aikātmya-anusandhānam) of the wheels of the multitude and of the fivefold flow (pañca-vāha-vṛnda-cakrayoḥ). Hence (evam), pāta is worthy of inquiry (anusandheyaḥ) even (api) as the process of manifestation, etc. (sṛṣṭi-ādi-krame). As it has been said (yathā…uktam) in venerable Kramasiddhi (śrī-krama-siddhau):
“Of Beautiful (sundara) God (deva)! I will explain (vakṣyāmi) this (imam) Samvitkrama, the Sequence of Consciousness (saṃvitkramam), listen (śṛṇu):
The Jnānasiddha-s, the Mantrasiddha-s, the Melāpasiddha-s, the Śāktasiddha-s (and) the Śāmbhavasiddha-s are (jñānam…mantram…ca…melāpam…śāktam śāmbhava-saṃyutam) the essential natures of Sṛṣṭi or Manifestation, Sthiti or Maintenance, Samhāra or Dissolution, Anākhya or the Nameless and Bhāsā or Light, (respectively) (sṛṣṭim…sthitim…ca…saṃhāra-anākhyā-bhāsā-svarūpakam…iti).”
As (it has been said) (yathā) in venerable Kramasadbhāva (śrī-krama-sat-bhāve):
“Knowledge (of the Jnānasiddha-s) (jñānaṃ) is to be known (vijānīyāt) as Sṛṣṭi or Manifestation (sṛṣṭiṃ). Mantrasiddha-s (mantraḥ) are said to be (prakīrtitaḥ) Sthiti or Maintenance (sthitiḥ). The Melāpasiddha-s (, who consist of) the Supreme (paramaṃ) Encounter or Union with Mahākāla the Great Lord of Time (mahākāla-melāpaṃ), are to be known (viduḥ) as Samhāra or Dissolution (saṃhāraṃ…tu). The Nature of the Śakti (which belongs to the Śāktasiddha-s) is Anākhya or the Nameless (anākhyam), and (that which) is called Bhāsā or Light (bhāsā-ākhyam) is made of Śambhu (śambhurūpakam). This (etat…hi) fivefold manner (pañcaprakāram) is to be known (in this way) (vijñeyam) by those who know Reality (tattvadarśibhiḥ…iti).”
Aniketa or the Abodeless (State of each Siddha-s)
अनिकेतो नाम ज्ञानसिद्धादीनां भावक्रमप्रातिलोम्यात्
तत्तत्प्रमेयत्वादिविकल्पविक्षोभव्युदासेन
परमप्रतिष्ठाभूमिप्राप्तिपारिशेष्यपरामर्श इत्यष्टधा विभागः ।
तत्र ज्ञानसिद्धानां षोडशविकारप्रथामय्यः ।
मन्त्रसिद्धाश्चान्तर्बहिरिन्द्रियपरिस्पन्दवासनास्वभावाः ।
इन्द्रियाणि च सर्वानुस्यूतमहङ्कारमुपादाय द्वादशोपलभ्यन्ते ।
तेषां च कदाचिदात्मस्वरूपादवरुह्य विषयावगाहनवैचित्र्यादन्यदा विषयेभ्यः
प्रत्यावृत्त्य स्वात्मविश्रान्तिमात्रव्यापृतत्वाच्च प्रकारद्वयोपपत्त्या
द्वैविध्यमस्ति ।
तन्निबन्धनश्च तद्वासनारूपाणामासां चतुर्विंशतितत्त्वोल्लासः ।
Aniketo nāma jñānasiddhādīnāṃ bhāvakramaprātilomyāt tattatprameyatvādivikalpavikṣobhavyudāsena
paramapratiṣṭhābhūmiprāptipāriśeṣyaparāmarśa ityaṣṭadhā vibhāgaḥ |
Tatra jñānasiddhānāṃ ṣoḍaśavikāraprathāmayyaḥ |
Mantrasiddhāścāntarbahirindriyaparispandavāsanāsvabhāvāḥ |
Indriyāṇi ca sarvānusyūtamahaṅkāramupādāya dvādaśopalabhyante |
Teṣāṃ ca kadācidātmasvarūpādavaruhya viṣayāvagāhanavaicitryādanyadā viṣayebhyaḥ
pratyāvṛttya svātmaviśrāntimātravyāpṛtatvācca prakāradvayopapattyā
dvaividhyamasti |
Tannibandhanaśca tadvāsanārūpāṇāmāsāṃ caturviṃśatitattvollāsaḥ |
Aniketa, the Abodless (state) (aniketaḥ) in (iti) truth (nāma) is the understanding of the consequence of the attainment of the stage of supreme establishment (parama-pratiṣṭhā-bhūmi-prāpti-pāriśeṣya-parāmarśaḥ) of the Jñānasiddha-s, etc. (jñānasiddhādīnāṃ) through the rejection of the confusion of thoughts beginning with its objectivity (tat-tat-prameyatva-ādi-vikalpa-vikṣobha-vyudāsena) due to the reverse order of manifestation (bhāva-krama-prātilomyāt) in an eightfold (aṣṭadhā) division (vibhāgaḥ). According to this (tatra), the Jñānasiddha-s (jñānasiddhānām) (consist of) the expansion of the sixteenfold nature (of vowels) (ṣoḍaśa-vikāra-prathā-mayyaḥ).
Moreover (ca), the Mantrasiddha-s (mantrasiddhāḥ) in essence are the vāsanā-s of the vibrations of the internal and the external senses (antar-bahir-indriya-parispanda-vāsanā-svabhāvāḥ), and (ca) their (teṣāṃ) twelve (dvādaśa) senses (indriyāṇi) perceive (upalabhyante) after accepting (upādāya) the false-I (ahaṅkāram) - which is woven through all (the senses) (sarva-anusyūtam) when (kadācit) they descend (avaruhya) from the essential nature of one’s own Self (ātmā-svarūpāt) due to the manifoldness of bathing in objects (viṣaya-avagāhana-vaicitryāt). Otherwise (anyadā), they turn back (pratyāvṛttyā) from objects (viṣayebhyaḥ), due to being engaged only in resting in one’s own Self (svātmā-viśrānti-mātra-vyāpṛtatvāt). So (ca), (in the case of the Mantrasiddha-s), a twofold state (dvaividhyam) exists (asti) through the occurrence of such a twofold mode: being engaged in objects and being engaged in their Self (prakāra-dvaya-upapattyā). Supported by this (tat…nibandhanaḥ…ca), since they are the vāsanā-s of this twofold nature (tat-vāsanā-rūpāṇām…āsām), they expand into the twenty-four tattva-s (from pṛthivī to prakṛti) (catur-viṃśati-tattva-ullāsaḥ).
मेलापकसिद्धास्तु प्रमातृपरमार्था इत्युक्तम् ।
तत्र प्रमातॄणामयं स्वभावो यज्ज्ञानसिद्धात्मकं प्रमेयजातं
मन्त्रसिद्धात्मकप्रमाणद्वारा स्वात्मनि विश्रमयन्तीति ।
ततश्च प्रमाणभूतानामिन्द्रियाणामेव तत्र प्रवृत्त्यौल्बण्याद् द्वादशेन्द्रियमयं
मेलापसिद्धाचक्रमित्यर्थो भवति ।
अथ शाक्तसिद्धाः ।
शक्तिश्च वासनामयी ।
सा च पुर्यष्टकविषयत्वादष्टधा भवति ।
पुर्यश्चाष्टौ बुद्धिरहङ्कारो मनः शब्दादिपञ्चकं चेति प्रसिद्धमिति
तदनुप्राणनोऽयमेतच्चक्रविष्फारः ।
शाम्भव्यश्च नाम प्रलीनाशेषविश्ववासनस्य भगवतः शम्भुभट्टारकस्य
तत्स्वरूपाविभिन्नाः शक्तयः ।
ताश्च तत्त्वदृष्टावम्बाज्येष्ठावामारौद्रीमय्य इति ।
Melāpakasiddhāstu pramātṛparamārthā ityuktam |
Tatra pramātṝṇāmayaṃ svabhāvo yajjñānasiddhātmakaṃ prameyajātaṃ mantrasiddhātmakapramāṇadvārā
svātmani viśramayantīti |
Tataśca pramāṇabhūtānāmindriyāṇāmeva tatra pravṛttyaulbaṇyād dvādaśendriyamayaṃ
melāpasiddhācakramityartho bhavati |
Atha śāktasiddhāḥ |
Śaktiśca vāsanāmayī |
Sā ca puryaṣṭakaviṣayatvādaṣṭadhā bhavati |
Puryaścāṣṭau buddhirahaṅkāro manaḥ śabdādipañcakaṃ ceti prasiddhamiti tadanuprāṇano'yametaccakraviṣphāraḥ |
Śāmbhavyaśca nāma pralīnāśeṣaviśvavāsanasya bhagavataḥ śambhubhaṭṭārakasya tatsvarūpāvibhinnāḥ
śaktayaḥ |
Tāśca tattvadṛṣṭāvambājyeṣṭhāvāmāraudrīmayya iti |
The Melāpasiddha-s (melāpaka-siddhāḥ…tu) are said to be (iti…uktam) the supreme meaning of the ‘subject’ (pramātṛ-parama-arthāḥ). There (tatra), this (ayam) (Unlimited) Essential Nature (svabhāvaḥ) of (limited) subjects (takes place) (pramātṝṇām) when objects (yat…prameya-jātam) - understood as the Jñānasiddha-s here (jñāna-siddha-ātmakam) rest (viśramayanti) in one’s own Self (svātmani) by means of pramāṇa or cognition, marked by the (nature of the) Mantrasiddha-s (mantra-siddha-ātmaka-pramāṇa-dvārā). So (tataḥ…ca) there (tatra), only (eva) through the senses (and not at all through the rejection of the senses) (indriyāṇām), which senses are the pramāṇa or cognition (pramāṇa-bhūtānām), the Wheel of the Melāpasiddha-s (melāpa-siddhā-cakram) emerges (bhavati). They are the twelve senses (without the alteration between internal and external like in the case of the Mantrasiddha-s) (dvādaśa-indriya-mayam) due to the abundance of the appearance (of manifestation) (pravṛtti-aulbaṇyāt). This is the meaning (iti…arthaḥ).
Notes:
The Consciousness of the Melāpasiddha-s are the fusion of the Consciousness of the Jñānasiddha-s and of the Mantrasiddha-s.
Now (atha), about the Śāktasiddha-s (śākta-siddhāḥ). Śakti (śaktiḥ…ca) consists of impressions or vāsanā-s (vāsanā-mayī). Because of the connection with the Puryaṣṭaka, the subtle body (puryaṣṭaka-viṣayatvāt), She (sā…ca) is (bhavati) eightfold (aṣṭadhā). And (ca) the eightfold (aṣṭau) ‘fortress’ (puryaḥ) is intellect (buddhiḥ), false-I (ahaṅkāraḥ), mind (manaḥ), and (ca…iti) the well-known (prasiddham…iti) fivefold group of (subtle elements) beginning with śabda or sound (śabda-ādi-pañcakam). This (ayam) enlivening of that subtle body (tat-anuprāṇanaḥ) is the expansion of the aforesaid Wheel --i.e. the Wheel of the Śāktasiddha-s-- (etat-cakra-viṣphāraḥ).
Then (ca), being not different from Him (tat-svarūpa-avibhinnāḥ), the Śāmbhavī-s (śāmbhavyaḥ) are truly (nāma) the Powers (śaktayaḥ) of the most venerable Lord Śambhu (bhagavataḥ…śambhu-bhaṭṭārakasya), who rise from the dissolution of all the impressions of the world (pralīna-aśeṣa-viśva-vāsanasya). For the one who knows the Truth (tattva-dṛṣṭau), they (tāḥ) consist of Raudrī, Vāmā, Ambā (and) Jyeṣtḥā --i.e. the Mothers of the Jñānasiddha-s, Mantrasiddha-s, Melāpasiddha-s and Śāktasiddha-s, respectively-- (ambā-jyeṣṭhā-vāmā-raudrī-mayyaḥ…iti).
इत्येनां गुरुमुखसम्प्रदायलब्धां वाचालः शुक इव वृन्दचक्रचर्याम् ।
पञ्चार्थक्रमपदवीरहस्यसंवित्सर्वस्वव्यतिकरगर्भिणी-मवोचम्॥
Ityenāṃ gurumukhasampradāyalabdhāṃ vācālaḥ śuka iva vṛndacakracaryām |
Pañcārthakramapadavīrahasyasaṃvitsarvasvavyatikaragarbhiṇī-mavocam ||
This way (iti), talkative (vācālaḥ) like (iva) a parrot (śukaḥ), I explained (avocam) this (enām) practice of the Wheel of the Multitude (vṛnda-cakra-caryām) - as attained from the Oral Transmission of (my) Guru (guru-mukha-sampradāya-labdhām). It is fully pervaded by the secret perception of the path of the fivefold process (pañca-artha-krama-padavī-rahasya-saṃvit-sarva-sva-vyatikara-garbhiṇīm).
Sanskrit
source:
Trivandrum Sanskrit series TSS-066
Mudrāvibhāgaḥ or the Division of Mudrā-s
About Karaṅkiṇīmudrā of the Jñānasiddha-s
About Krodhanīmudrā of the Mantrasiddha-s
About Bhairavīmudrā of the Melāpasiddha-s
About Lelihānīmudrā of the Śāktasiddha-s
About Khecarīmudrā of the Śāmbhavasiddha-s
Varṇakramaḥ or the Sequence of Letters
Kalākramaḥ or the Sequence of Functioning Powers
Saṃvitsvabhāvaḥ or the Essential Nature of Consciousness
Bhāvasvabhāvaḥ or the Essential Nature of Manifestation
Pātaḥ or the Descent (of Consciousness)
Aniketa or the Abodeless (State of each Siddha-s)