365bet娱乐

[Full title: Translation excerpts of the Svacchanda-tantra: Chapter 1, verses 1-45a; pages 1-40]

[1] Om Hail to the autonomous lord whose form is the universe emanated by his autonomy. Now the blessed Svacchandatantram along with the commentary called the "Uddyotah," composed by the blessed Saiva master Kshemaraja. We praise Svacchandabhairavah, whose body is supreme light, who is the cause of the emanation, etc., of the universe, who is the universe and identical to the universe./1/ Hail to bhairava, the ocean, the storehouse of all perfections, whose play are the waves of the world, which are the waves of [his] power flowing forth./2/ Glory to that unique pearl shell (suktih) of power (saktih), from the ocean of awareness, inside of which shines this complete universe made up of pearls./3/ Let the vibrations of the best hymns of the master, whose mere remembering wipes away all the sins of ignorance, be victorious in the three worlds. /4/ Kshemaraja, who knows the great Saiva doctrine made perfectly clear through devotion to him, comments a little upon the doctrine of the blessed Svacchanda[-tantram]./5/ To put an end to the impressions of essenceless transmigration, savor, O Men of Taste, the perfume from the lotus of my heart, which has opened up through the rays of the sun of ever new [abhinava, i.e., Abhinava-gupta's] awareness./6/ [2] Here, intent upon the supreme consciousness [in his] heart having a savor which is the savor of the desire to show grace, some disciple of the goddess said in order to introduce the book: 376

377 bhairava, seated on the peak of Kailasah, free from sickness, by Candah, Nandih, Mahakalah, Ganesah, [his] bull, the bees, /1/ Kumarah, Indrah, Yamah, Adityah, Brahma, Visnuh, [and his] retinue, being praised, the great lord, served by the ganah [and] the matarah, /2/ the agent of emanation and reabsorption, the cause of obscuration and maintenance, the cause of grace, the god, the destruction of the defects of worshippers,/3/ having seen [that] bhairava delighted, the goddess (devi) made a speech: [3] Here, the ultimate reality of the supreme lord, who is sheer beatitude and consciousness, [and] who transcends the [ultimate] principle discussed in the brahma-system, consists of the vibrating of Svacchandabhairavah. [And] just this is the name both of the lord and of this text. Having seen [that] god [called] the agent of the five acts, emanation, etc., with the intention [of indicating] that [his] agency [regarding] the five acts is identical to his own self, [being] delighted, the goddess, [so it was] said, made a speech. Therein, god (devah), [implies by its derivation from the root] div, [in the senses of] play (krida), etc., as stated [in the lists of roots]: [that he is] intent upon [his] play (krida), which is the emanation of the entire [universe] from [the plane of] Shiva to earth; [that he has] an urge to conquer (vijigisa), as surpassing the entire [universe] as far as [it extends]; [that he is] shining forth (dyutih), under the form of the activities (vyavaharah) of the world, by virtue of not being different from it, [which implies his] being praised (stutih), [also] by Shiva, the mahamantrah, etc.; [that] of all without a way, he is the way (gatih) which should be obtained, and the essence of non-dual awareness. bhairava, i.e., having the form of bearing, [ bharana, from Bha-,] shouting [ravana, from -ra-,] and vomiting [ vamana, from -va,] the universe. [And he is thus called bhairava]

378 according to the [following] derivation[s]: fearlessness (abhayam) for the terrified (bhirunam), i.e., he bestows fearlessness to those transmigrating; fear (bhayam) is fright (bhih), i.e., the terror of transmigration, through which there is produced a roar (ravah), i.e., a lamentation, i.e., a shout of fright (bhiravah); [and] from that one [i.e., bhairava] it is then produced, i.e., vibrated forth, for those having lamentation, i.e., this one is the producer, through the descent of [his] power, of this very shout of fear which is the reflection upon the fear of transmigration. [And] those shining [bhani, from Bha-], i.e., the asterisms (naksatrani), he impels [irayati from -ira-] [and thus since] time (bherah), is that which the bheravah desiccate [vayanti from -va], i.e., the exercitants (yoginah) who savor the meditation which devours time, [as] their inner essence this one [is called bhairava]. [4] For fear (bhiye), i.e., for terrifying the bonded beings, [there is] the shout (ravah), i.e., the reflection upon the energies A, etc., arising from the [original] sound mass, of those bhiravah, who are the goddesses of consciousness, having the form of the khe-, go-, dik-, and bhu-cari circles, [as] the master of whom, this one [is called therefore, bhairava]. [And finally,] similarly, bhairava is the terrifier (bhisanah), i.e., [he who] is intent upon the destruction of transmigation. [The name bhairava is to be derived] in this way, on account of being [so] etymologized in the scriptures, and on account of [its] nature being [so] explained, in agreement with [its] meaning, in the Sivatanu-[sastram], by the honorable blessed Brhaspatih. For that very reason this one is delighted, i.e., he, who is joined to the power autonomy that is sheer eternal beatitude, has the name bhairava only, not, in contrast, the form of Brahma, Visnuh, Isah, Sadasivah, [or] Shiva, either by virtue of the nonexistence of the nature of this one for them, according to what is described in the eleventh book, or by virtue of their being manifested and obscured by this one. For that very reason he is the great lord, i.e., the master of all these.

379 For that very reason, on the kah [from Ka- ], i.e., the cerebral aperture of Brahma, [there is the] ela, [from -ela, lit., cardamom seed,] i.e., the radiating power, on which is [the] seat [-asah], i.e., seat (asanam), i.e., the location above of this peak made up of Vyapini and Samana, the stage residing beyond all the paths, which is the peak of Kailasah; therein he is seated, i.e., transcending that, [as] sheer and unitary light, and [immanent] having the form of the universe, by pervasion of that entire [universe]. Therefore, he is free from sickness (amayah), i.e., what up to the limit (a-), measures (mimite); i.e., [5] he is devoid of that, the Mahamaya, having the form of nescience which will be discussed (Bk. 10, vs. 1263 b, p.547): "Below which, according to tradition, there is Maya, having the form of the power [which is] the power Kundali. "1 [Or, free from sickness, i.e.,] by whom the disease of [his] worshippers is removed. [Being praised,] by those from Candah to Kumarah, i.e., only by those graced by him, having the form of the pervasion of the manifold [system] of the lord's powers; by the world guardians, Indrah, etc., having the form of the intimate retinue of lord Umapati, whose form is the pervasion of the essence of that manifold [system of powers], who has the form of bhairava and his name, on account of complete fusion with the radiation of bhairava that has been explained, [and] who is seated on the peak of the Himalayas, called Kailasah, which will be described in the [book] on the path of the worlds; by all the rudrah, the absorbers, implied by [stating] Yamah; by all those made up of fire, implied by [stating] Adityah; by all those causes of " 1 Note the varying reading in Bk. 10, which has instead of "saktirupa smrta, "karmarupa sthita. " In his commentary (Bk.10, p.547), Kshemaraja glosses Maya as Saktih, and thus may have incorported his commentatorial gloss into his citation of the verse here.

380 emanation, reabsorption, and maintenance, lord Anantah, etc., implied by [stating] Brahma and Visnuh; and also by the other [members] of his retinue become recipients of his uncontingent grace. Being praised, i.e., being intuited as transcending everything, on account of [their] suppressing the artificial condition [of being limited] knowing subjects. By the ganah, i.e., by the set of eight bhairava, Kapalisah, etc., forming a retinue which will be discussed; by the mothers (matarah), i.e., the goddesses, Brahmi, etc., [or alternatively taking the compound as] by the mother (matra) of the ganah, i.e., the goddess Uma, pervading the manifold, as being the principal one, [and thus located] in the middle of the intimate retinue that has been discussed; being served, i.e., being fused, through the extinction of nescience, only through his grace. [The agent of emanation and reabsorption (srstisamharakartaram), i.e.,] making emanation and reabsorption as [part of] his nature (tacchilyena); 1 [6] [and] performing maintenance and obscuration, i.e., which is the fruition of specific sins and which consists of the manifold of emanation and reabsorption; and making grace, i.e., by virtue of being the essence of his nature, his title, etc., i.e., always the performer of these five acts. For worshippers, i.e., for adepts, etc., the destruction of defects, i.e., by the endowing of whatever is desired. [Thus, that] bhairava being such [as described], delighted, the goddess, who has only the form of the god so stated, i.e., [his] power autonomy; having seen [him], i.e., having realized, made a speech, i.e., reflected upon [him] by [being his] total I-ness; her reflection is just that lord, the mass of sounds, which has the form of the condensation (pratyahara-) of all phonemes from A to 1 V. Louis Renou, ed., La Grammaire de Panini 1 (Paris: Ecole francaise d'extreme-orient, 1966): III.2.20, 183-184: "krno hetutacchilyanulomyesu. 鈽�

381 Ha, [and] which has the form of the first sprout of the outflow of all treatises, [and] which has interiorized the entire universe; which he will discuss (Bk. 8, vss. 27 b-28 a, p.17): "The treatise which is supremely hard to attain, in the form of a resonance, coming forth, from the peaceful Shiva, the supreme cause, having no visible form. " The lord bhairava, who is nothing but consciousness, preceded by the taking on of the forms of Sadasivah, etc., having resorted to the form of Umapati, who is the principal in the pervasion of the manifold with himself as [its] basis, delighted, i.e., as only being made up of bhairava, on account of fusion with his [i.e., Bhairava's] own state of being, and [having resorted to] the form of lady Uma, being just as [described], by taking on the roles of master and disciple, for the sake of [giving] grace to the world, propounded a treatise, having the form of questions and answers. Which he will discuss (Bk.8, vss. 31 b-32 a, p. 20): [7] "The god, Sadasivah, having put himself at the stage of master and disciple, [revealed] a scripture, through the division [of his own] position, by statements having consecutive words. " Thus, this should be understood as the statement of the introducer of the scripture, consisting of three and one half verses, being a condensed statement (sutram), on account of [its compactly] delineating (sutranat), the meaning of the treatise, through a [simultaneously] esoteric and exoteric sequence. And herein, this should be understood as a single statement (ekavakyam). The other qualifiers, viz., Kailasah, etc., are stated in order to clarify the meaning interiorized by the words god and bhairava, as was explained. In this way, indeed, the two implicit meanings of the root play (div), play and activity, are clarified by the [qualifiers} from emanation to cause of grace; therein, grace has been explained by the first five books, and by the fourteenth book, on gesture (mudra), which is a part of these; the nature of emanation is stated by the eleventh; the meaning of [whose] self is the urge to conquer, is elucidated by the word, Kailasah, etc.,

382 intending an esoteric meaning, and by the world great lord, is explained by the tenth book; the meaning of shines forth has been illuminated by the words without disease and delighted, [and] that, here and there has been propounded in the book: [e.g., (Bk. 4, vs. 317 a, p. 251)] "Therein he should manifest the supreme radiation, the supreme cause." The meaning of praise has been clarified by the words beginning with Candah and ending with served; it has been explicated in passages [such as, (Bk. 6, vs. 19, p.121)]: [8] "For the sake of the success of gods and demons it is taught by the god of gods, the cause of the efficacity of the sacrifice." That meaning which has such a form as [all] those without a way, which was also elucidated by the words destruction of the defects of worshippers, is explained by the sixth, seventh, eighth, ninth, twelfth, thirteenth, and fifteenth books. In this way the meaning of the word bhairava, also should be construed; therein, the meaning of shouting, manifest by the [phrase] ending with made [a speech], is illustrated by the book on the introduction of the scripture. Likewise, the other meanings as well, should be construed, according to usage, as equivalent in meaning to the word god. And also by the word, Kailasah, having a secondary sense, [giving] precedence to place, by the words god and bhairava, and emanation, etc., [giving] precedence to condition, and by the [words] ending with being praised, [giving] precedence to praise, the introduction of this treatise, by that very statement of the introducer has been illuminated; by the [word] delighted, the condition of knowing the suitable occasion for questioning on the part of the disciple has been illuminated; and by the word bhairava, is indicated the emergence of this text from the right stream. And we will illustrate the division of streams in the ninth book. What did she say? I.e., to [satisfy] the expectation [produced by the statement, the goddess made a speech,] he ( i.e., the introducer of the scripture] says:

383 The blessed goddess said: [9] [that] Svacchanda-[tantram] which was told to me by you, O Supreme Lord, /4/ extended for a hundred crores [of verses], spread out in an infinity of divisions, the four seat, the great text, bestowing the set of four fruition, /5/ men, who have little potency and energy, little life-spans, little wealth, and little spirituality, O Samkara, are not able to [use]; /6/ for their sake, tell, O Self, by favor, of that a compendium, a little extension of the meaning of the scripture, bestowing enjoyment and liberation. 17/ O Samkara, i.e., O happiness [i.e., sam-as sreyah, ] maker [ -kara, ] through being intent solely on grace; O Self (sva), i.e., O Supreme Lord having the form of the self (atmarupa); what was told to me by you, [called] the Svacchanda-[tantram], i.e., on account of being the expression of the unrestrained form of that bhairava, of whom the inclination ( -chandah, ], i.e., the impulse (iccha), is only his own [ sva-]; [10] extended for a hundred crores, etc., i.e., according to what will be described in the book on the descent of the text; spread out in an infinity of divisions, i.e., Kotaraksah, Vyadhibhaksah, Aghoresvarah, Svacchandah, etc.3 B [the four seat, i.e.,] of the four, i.e., of female formula (vidyah), [male-] formula (mantrah), diagrams (mandalani), [and] gestures (mudrah), the seat (pitham), i.e., support (asrayam); i.e., [either actually, or] by mere potential, according to what has been set down in the blessed Sarvavirah: "Gesture, the seat of diagrams, the seat of formula, the seat of female formula; so, here, a compendium (samhita) has four seats." [Or potentially] as [also stated there:] "The four other works, O Beautiful One, the Svacchandabhairavah, the Candah, the Krodhah, and the Unmattabhairavah, are formula seats. Therein, the female formula is the matrix of the supreme reality, the vibrating having the form of Svacchandasivah; the formula are the four sections [of the om] etc.; the diagram is the nine-

384 centered, etc.; the gestures are the imitation of the skull, etc.; [bestowing the four fruition, i.e.,] for the set of four divided into divisions which will be described, being the covenanter (samayi), the spiritual son (putrakah), the adept (sadhakah), [and] the master (acaryah); such from which there is the [bestowing, i.e.,] the arising of that which is the fruition having the form of the gift of enjoyments and liberation, etc., is what [has been] told [to me by you]; [men (manujah, i.e.,] men (manusyah), i.e., who have natures of death ( maranam from manu-] and birth [ janma from -ja], are endowed with little potency (viryah), i.e., power (utsahah), and energy (parakramah), i.e., capability (samarthyam), and for that very reason are not able [to realize] the perfections of heroes, and by [their] little lifespan and little wealth [11] incapable [of performing] the great rituals; and by [their] little spirituality (sattvam), devoid of faith in the teaching [giving] knowledge of the great reality; they are not able, i.e., to hear, to study, not to mention practice; for their sake a compendium of this, i.e., the scripture, i.e., an abridgement, (viz., a little extension of the meaning of the scripture, i.e.,] such that its extension of the meaning of the text is little, [bestowing, i.e.,] giving as its nature, enjoyment and liberation, by favor (prasadena), i.e., by grace (anugrahena), consisting of the revelation of inner purity; tell. Next, she enumerates the subjects to be explicated through [her] questions: How should one know of what sort a master or adept [is, whether] a giver of danger [or] security, O Great Lord, and of what sort [are] the disciple and the [ritual] ground./8/ Formula, in summary; and time; summarily, sacrificing; oblating; preparation; powders;/9/ the five bovine substances; the rice porridge; the teethcleaning stick; diagram; [12] initiation; paths and consecration; covenant; means of realization;/10/

385 tell, O Great Lord, so they are efficacious in (asadya) the Kalih age. He should know (vidyat) of what sort [the subjects] from master to ground [are], i.e., he should know (janiyat) [how] to accept and reject [them]; the fifteen subjects, from formula to means of realization, how (yatha) they are efficacious, in [i.e., with the locative for asadya] the Kalih [age], so (tatha), tell. Therein, the master either should be examined, by the convenanter, who having [with his first initiation] heard the scripture, has the desire to obtain the stage of spritual son, or should be examined by even [another] master; the master, etc., are effects; here, the master, etc., are listed in sequence according to [their] importance; the disciple, i.e., the covenanter and the spiritual son, [whose] nature will be discussed; [of what sort a master is, i.e., . whether] a good master, i.e., a bestower of security (abhayam) to the class of disciples, having the form of the set of four, master, etc. [or] a bad master, i.e., bestower of danger (bhayam), [and of what sort the disciple is, i.e.,] the good class of disciples and the bad class of disciples [who] bestow danger and security to themselves, viz., danger, i.e., on account of the obstruction of perfections and liberation; security, on account of the absence of that [obstruction]; bestowing danger and security should be construed, through change of [its] gender, etc., also with [the subjects] ground, formula, teeth-cleaning stick, etc., as appropriate according to what will be discussed; ground, i.e., the place for the extension [of the matrix] in the formula ritual; formula, i.e., [13] the seat, the form, the with-parts, the without-parts, etc.; time, i.e., the solar (viz., external] and the various internal; summarily [ samasatah, viz., inclusively], i.e., sacrificing and oblating [as] common to all initiates; preparation (adhivasam), i.e., the preparatory rite[s] (samskarah), consisting of the effecting of suitability for all the things used in the initiation; powders (rajamsi), i.e., the pulverized rice, etc., employed in the nine-centered diagram which will be discussed; initiation

386 (diksa), i.e., which has the form of destroying [ ksapanam from -ksa, bonds and bestowing [ danam from di-, ] the stage of Shiva; the path, i.e., having many divisions, being sixfold, having the forms of phoneme (varnah), formula, word, energy (kala), plane (tattvam), and world; consecration (abhisekah), i.e., the sprinkling with the water from the jug [charged with] formula at the end of the ritual for masters, etc.; covenants (samayah), i.e., restrictive rules and prohibitions for the rest [of the lives] of the initiated; means of realization (sadhanani), i.e., means for the success of adepts (sadhakanam); all the rest, the imposition (nyasah), repetition (japah), preparation of the ghee, etc., on account of being included right here, are not enumerated separately. Next, proceeding to the explication of [her] questions, blessed bhairava spoke the first statement, beginning with encouragement, designating [the subject with] the intention, for motivating the disciple: Good, Good, O Very Fortunate One; that, which was requested by you, [14] for [bestowing] grace to mortals, I now tell you: Good, Good; by the reiteration, the god, praising [the goddess for her] asking at the [appropriate] occasion and [her] compassion for people, stimulates the intellect of the disciple for the effecting of the suitability for grasping the teaching. O Very Fortunate One; by that is praised [her] readiness for grace. For mortals, i.e., for all, in general who have the nature of mortality, not, in contrast, for a restricted, specifically entitled few; for [bestowing] grace, i.e., for effecting pleasures and liberation; which, i.e., the aggregate of topics (prameya-), requested (paricoditam), i.e., asked ( prstam, glossing -coditam] in a full enunciation ( paripathya from pari- ], that, only for [bestowing] grace to them, I now (sampratam), i.e., taking it (krtva) [adverbially as both] at the occcasion of [his] great extroversion (mahavikasa-), opened up by penetration into the existence of the supreme bhairava, and [ sampratam as

387 suitably, i.e.,] as appropriate, by illustrating, among others, the initiation suitable for people that are young, foolish, wise, etc.; tell to you. And herein, the designated [object] (abhidheyam), is the knowledge [requested] by the full enunciation of topics enumerated previously, [and] indicated [here] by the word which; his intention is the [bestowing of grace, consisting of enjoyments and liberation; and therein [i.e., between grace and the topics] there is a relation of means and end; the entitled are mortals; by there being [the god's] readiness with the supreme impulse to [bestow] grace, for the disciple having a desire for liberation and enjoyments, there is the stimulation of suitability; [15] and the god has described the fittness (aptatam), of himself, as being the occasion of [his] radiating opened up by reflection of the vibrations of the supreme bhairava, 1 and of [this] set of six relations, which will be explicated in the ninth book, the having [as their] essence the supreme relation, although [he is] intent [here] in the first statment, on the propounding of [his] intention [which is] the most important. Then he says in order to examine [the topics] as enumerated [in the question of the goddess]: In the beginning, first, he should examine the master, the characteristic of auspiciousness./12/ [Characteristic of auspiciousness, i.e.,] of whom the characteristic is auspiciousness (subham), which is the [direct] apprehension (pratitih) of his own nature as not different from Shiva, which will be discussed here (Bk.4, vss. 408 b-409 a, p. 259): "By his concourse (sahacaritvad) with Shiva, one is thus renowned as a master (acaryah), " i.e., should be followed [caraniya from -caryah], i.e., served through being turned to [abhimukhyena from a-], by adepts, etc. In the beginning, i.e., a disciple (sisyah), [i.e., a covenantor (samayi)] who has heard the 1 Emend on p.15 "-pratibhaga-" to "-pratibhasa-.

388 texts and compendia, who has [either] had the [supreme] reality brought to [his] notice by the speech of a friend, [or] brought by the power of grace, and who is [consequently] desirous for initiation as a spiritual son (putrakah), etc., [should examine the master], or else, the master should initially test the disciple in order to make him a master, which [examination] he will [state] (Bk. 4, vs. 454 b, p. 286): "He should endow the state of being a teacher on those whose conduct and character are known." [And] by the word first (tavat) he implies [as well, its meaning of such extent, i.e.,] [16] that of this [master] the characteristic of auspciousness, has only the form of the [non-dual] apprehension, [as] stated by the rule: "Although deprived of every [favorable] characteristic, [if a] master has knowledge, [then he is] the best; "1 [and, in addition, this implication is confirmed,] on account of only that [insight] being liberating, according to what will be said (Bk. 4, vs. 399 b, p. 253): "I, in fact, am the supreme, the goose (hamsah), Shiva and on account of what will be shown, that also the ritual of initiation [has as its] essence, a non-dual pervasion by Shiva. " [Besides this insight which is the main cause of the efficacy of the ritual, the master's] being born in an Aryan country, etc., is a supernumerary cause, i.e., a component (angam) [of the ritual that contributes] to the powers of the disciple; and for that very reason, he next discusses [these secondary characteristics]: [Who is] born in an Aryan country, furnished with all limbs, knowing the rules and scriptures of Shiva, skilled in what should be known and knowledge,/13/ delighting in works of the lord, peaceful, truthful, firm in vows, resolute and endowed with potency, joined to compassion and righteousness,/14/ 1 Cf. M.K. Shastri, ed., Tantraloka.3, pp.66-67.

389 renouncing, free from deceit, steeped in the scriptures of Shiva; [17] having obtained such a master, powers and liberation are not far off. /15/ Aryan country, i.e., [a country which] has the four castes (varnah) completely distinguished, [concerning] which the Visnu- [smrtih] states: "In whatever land is not found the basis of the four castes, that is a barbarian contry; the rest should be known to you as Aryan land. "1 Rites, i.e., initiation, etc.; in knowledge, i.e., in the scriptures of Shiva, and in what should be known, i.e., in the reality of the supreme Shiva, viz., in the pervasion of the different paths [of the universe], etc.; skilled, i.e., spotless; peaceful, i.e., having his senses controlled; that one is truthful and has firm vows, i.e., [one] who carries out what he undertakes; that one [is] resolute, i.e., unshakable, and endowed with potency, i.e., filled with the supreme truth [revealed] in the [state of] supreme awareness (paramudra); compassion, i.e., the desire to show grace to the transmigrating; righteousness, i.e., selfless and well-disposed; renouncing, i.e., by whom money is thought of as grass; free from deceit, i.e., not having crooked behavior; steeped in the scriptures of Shiva, i.e., although he is familiar with all sciences, his faith rests solely in the teachings of Shiva. [Thus] such, i.e., [one] whose essence is the immediate awareness of his own self as not different from Shiva, as was stated in the immediately preceding [section], is a master (guruh), i.e., teacher (upadesta); having obtained, i.e., having gotten [him to act, when he has] become the cause (karanam) [identified with Shiva in the ritual], [then] powers and liberation i.e., the effects, 2 are not far off, i.e., are [acquired] 1 Pandit V. Krishnamacharya, ed., Visnusmrti with the Commentary of Kesavavaijayanti of Nandapandita 2 (Madras: The Adyar Library and Research Centre, 1964): vs.4, p.809. 2 Emend kartryau to karyau.

390 immediately. [18] [This is] the meaning. [Thus, the master's] having the auspicious characteristic, whose nature has been described [is the cause of] liberation, [and his] having an origin in an Aryan country, etc., is the cause of powers (siddhih), for the disciple this is the gist of what has been said (uktaprayam). Thus, after he has discussed the nature of the master who bestows security, he says [to characterize] the opposite [kind of master]: But that one who is, angry, unstable, vile, devoid of compassion and righteousness, cross-eyed, buck-toothed, oneeyed, bald, devoid of [learning in] the scriptures [of Shiva], /16/ excessively tall, short, thin, fat, wasting away, a logician, deceitful, turned away from truth and purity, /17/ delighting in other scriptures, is not a bestower of fruition liberation. " Angry, i.e., made up of anger; unstable, i.e., having a bad character, and not attending to his duties; vile, i.e., intent on the acquisition of vile powers; cross-eyed, i.e., whose eye has a wavering pupil; wasting away, i.e., afflicted with consumption; [19] a logician, i.e., solely fixated on the treatises of inferior logic. But logic, which is made up of [scripturally based] inference (uhah) is indeed praised in the sripurvasastram: logic is the highest branch of practice."1 Turned away from purity, i.e., void of purity in worldly affairs (arthah), etc. The rest is clear. Such a master does not bestow on the adept the fruition, whose characteristic [is the acquistion of] powers. On the contrary, according to what will be stated, he only gives fear. But who has otherwise delighted in the Vaissnava, etc., learning, and then has studied the scriptures of the supreme lord, in the manner of an eclectic dilletante (cumbakah), etc., [and] has no real faith therein, [to him applies that] which has been stated: "Although 1 M.K. Shastri, ed., Malinivijayottaratantram 17, vs. 18, p.114.

391 performing initiation, etc., the wicked [master] is not a bestower of liberation." But one who delights in the scriptures of Shiva is a bestower of the liberation fruition to all, [even those] devoted to [the worship] of any partial manifestation (amsakah) [of the lord], since this [teaching of Shiva] surpasses all other [doctrines]; which he will state (Bk. 11, vs. 74 b, p.54): "The supreme stage surpassing all [other] paths [is that] of the Saivah." [A bestower of liberation fruition, i.e.,] one [who] bestows liberation fruition, i.e., liberation and the fruition, whose form is the [acquisition of various] powers. ... " > [Thus] After having construed [the sense of this passage, in the preceding way], it must be [further] analysed [as I will now explain]. The bestowing of the opposite fruition, which will be described (in vss. 22-27, pp. 22-23) beginning: "He should find suffering in the angry and ending: "Who is devoid of truth, etc., his formula are not effective," is to be construed [here] with the angry [master], etc.; [20] for the same reason, the bestowing of the reverse fruition on the part of [the master] devoted to another doctrine, who is not stated further on, is also correct (yuktam) [since this kind of wicked master is to be construed from this passage with the following passage describing the reverse fruition.] By not having read [the verse] "he should find suffering in the angry," although it comes in order here, [and in] reading it immediately after the description of the disciple, [the lord] implies that it is predominantly for the disciple that such a master is a bestower of danger. He describes the nature of the student [who is] a bestower of security to himself: The disciple [who is] compassionate, firm, devoid of deceit and deception,/18/ devoted to god, fire, and master, devoted to the scriptures, having resolute vows, intent on obedience to the master, endowed with very tranquil senses, /19/ such should be the disciple, who here is a vessel of grace.

392 Compassion, i.e., mercy directed to the poor, etc.; firmness, i.e., in every instance resolute; deceit, i.e., a murky state of mind; [21] deception, i.e., crookedness; having resolute vows, i.e., whose mind (matih) is firmly made up. And this [characteristic] has [as its] scope [the practice] of the adept (sadhakah), i.e., of the disciple who has a master who is devoid of anger, etc., and is [thereby] entitled to [receive] the means of realization (sadhanam), precisely through that determined intellect (dhi), according to what will be explained at its own occasion [i.e., in the discussion of the adept, (Bk.4, vss.83 ff, pp. 41 ff) according to the division into the law of the world (lokadharmi-) and the law of Shiva (sivadharmi-) kind of adept; devotion to the set of four, the god, etc., i.e., devotion is the principal form of the disciple; but when the master is far away, there is obedience, i.e., the continual following of him, [i.e., conforming of oneself to him]; who here is a vessel of grace; by that [statement] is stated that this [kind of disciple] is a bestower of security to himself; [and the] second [repeated use of] the word disciple (sisyah) has [as its intention, emphasizing] the final suffix [ -ya of the gerundive, in the sense,] e,] fit (arha-), [i.e., fit to be taught (sis-)].1 The rest is clear. He [next] states the opposite of that: Filled with deception, malicious, cruel, lying, fond of quarrels,/20/ lustful, filled with greed, devoid of devotion of Shiva, finding fault with the teachings of the masters, although such [a disciple may] be initiated, he does not partake of liberation./21/ Malicious, i.e., whose heart is unclear; cruel, i.e., having a violent nature; fond of quarrels, i.e., disputatious; filled with greed, i.e., [22] even though having the means, deceitful 1 Renou, La Grammaire de Panini 1: III.3.169, p.256: "arhe krtyatrcasca."

393 concerning money [to be paid out] for worship, etc.%; [by the statement, devoid of] devotion to Shiva, etc., is stated [his being] tainted by the [lord's own] power of obscuration (vilayasaktih); by the statement, he does] not partake of liberation is stated his being a bestower of danger to his very own self; and this [statement] has as its scope [all the ranks of disciples] adepts, spiritual sons, and covenantors, since all are disciples. Next how a master is a bestower of danger to disciples, he so describes: He should find suffering in the angry, unstable fortune in the unstable; the vile master should remove the perfection [obtained by] formula, O Beautiful Lady;/22/ misfortune [will be brought] by one devoid of compassion; in the unskillful [he should find] the torment of slaves; there should be disease from the cross-eyed; the buck-toothed caused disputes;/23/ the one-eyed is a producer of emnity; a bald one destroys wealth; [23] in one devoid [of knowledge of] the scriptures, there should be no success in the initiation [ritual], etc., 0 One Lauded by Heroes;/24/ in a giant there should be known to be danger to a king; a midget is a destroyer of sons; a thin one should be known to be a cause of decline [in health]; a fat one causes accidents;/25/ from one afflicted with consumption there should be death; in a logician, murder and imprisonment; a deceitful one should be known to be a cause of sin, O Beautiful Lady;/26/ for one who is devoid of truthfulness, the formula are not efficacious; all these are not auspicious, O Goddess, both here and in the world to come. /27/ He should find (vindyat), [in the optative, has the sense of the indicative] he obtains (labhate); [the formula] are not efficacious (siddhyanti), i.e., they do not produce the [desired] effect of grace, etc.; and this [list] is stated with reference to the master

394 [who has] a predominance of ritual, [i.e., a ritualist]; but the master [who is] devoted to knowledge (jnanam) [or] exercise (yogah), [24] although [he might be] touched by one-eyeness, etc., does no damage: "as stated [previously, p.16]: "Although deprived of every [favorable] characteristic, [if a] master has knowledge, [then he is] the best." The rest is clear. And here, where the sole authority is the utterance of the lord, the various positions [which] have been written [by other commentators] are mostly hocus-pocus (alajalaprayah), [and thus] they are only laughable. Next, he describes the ritual ground suitable now for the extension of the matrix (matrka), and further on for the [adept's] ritual (yagah), etc.: White, red, yellow, black, purified by flowing water, free from thorns, endowed with all qualities, bestowing the objects of all desires, the ground;/28/ The rest [to be supplied is] having resorted to; on account of what will be discussed [Bk.4, vs. 77 ff, pp. 23 ff], that in the initiation there is extraction of [the initiate's] caste (jatih) and endowment with the Bhairava caste, there is not stated here a division [of colors] as in the dualistic doctrine: "[the colors] of the castes (varnah), brahmana, etc., are white, red, gold, and black; "1 in contrast, [here, in the non-dualistic tradition,] the ground should be delineated having the colors mixed together. By flowing [water], i.e., by sprinkling water on top [of it]; purified, i.e., having its slope to the north-eastern, eastern, or northern 1 on p.24, emend ... sveta mrtkancana sita, " to read svetaasrk-kancana-asita, to accord with the stated colors of vs. 28. Cf. N.R. Bhatt, ed., Mrgendragama (Kriyapada et Caryapada) avec le commentaire de Bhatta-Narayanakantha, Publications de l'institut francais d'indologie 23 (Pondichery: Institut francais d'indologie, 1962), vs.3, p. 84: "himasrktalanilabham, "and commentary: "yathasamkhyam brahmanadinam himasrktalanilabham himarudhiraharitalasyamavarnam 鈽�

395 direction ascertained, or [having its being] level [ascertained], as was stated: "the best flow is northern etc. ;"1 [25] free from thorns, i.e., devoid of bones, cinders, etc.; [endowed with all] qualities; this very statement (vakyam), although [apparently] intended [to make] a [secondary] explanatory [statement] (anuvadah), is [actually] injunctive (vidhayaka-), on account of the absence [in this verse] of any other injunctive statement. [Then] having resorted to such a ground, Endowed with choice fragrances, beautified with scattered flowers, abounding in the fragrance of fine incense, adorned with a pandal above;/29/ The rest [to be supplied is] after [he] has made the [ground]; the meanings is that first he should worship the ground [which is] the supreme lord's supportive power. Next, he states the ritual procedure for the extraction (uddharah) of the formula, preceded by an illustration of the suitable master: The master, having purified [himself], covered with sandalwood and aloes wood, beautifully incensed, his self clarified, holding chalk in his hand;/30/ [26] facing either east or north, concentrated, recollected, he should there sketch out the matrix, in sequence, from a to ksa./31/ [having] purified, i.e., having performed the bath of his choice; [by the statement, covered] with sandalwood, etc., [is indicated] that the daily worship has been carried out; and for that very reason his self is clarified, i.e., has the [supreme] nature of Shiva emerged, through the submersion of the [inferior nature] of the body, etc.; [and] it is stated that the master is facing either east 1 Cf. N.R. Bhatt, ed., Matangaparamesvaragama, (Kriyapada, Yogapada, et Caryapada), avec le commentaire de BhattaRamakantha, Publications de l'institut francais d'indologie 65 (Pondichery: Institut francais d'indologie, 1982), vs.45 b, p.421: "udakplavam sada karyam. "

396 or north, according to his desire, since the faces of Tatpurusah and Sadyojatah, [respectively] are the cause of powers and liberation; 1 concentrated, i.e., intent on contemplating the emergence of the formula; and for that very reason, recollected, i.e., having obtained the potency of the formula; the matrix (matrka), i.e., the mother of the universe unknown to bonded being, the genetrix of all formula and scriptures; [in sequence,] from a to ksa, i.e., flowing forth in the sequence of powers beginning with the energy (kala) whose essence is the pervasion of the transcendental energy (anuttara-akulah) [i.e., a], [and continuing with the energies of beatitude (anandah) [i.e., a,], and impulse (iccha), [i.e.,i,] etc., [and] having as [its] essence the pervasion up to the limit, [which is] revealed in the ball (pindah) formula, which consists of the sound ksa, which has the entire universe appropriated in itself by a condensation (pratyaharah) [of all the phonemes] from ka to sa; he should sketch out (prastaret), i.e., preceded [ purvam from pra-] by the contemplation (anusamdhih) of the pervasion of the written letters (lipih), [which] consist of the set of four powers stated in the Sarvavirah and Bhargasikha, [which is] the nasalization (anusvarah), [which is] the concentrated awareness (samcetanam), of the outflow in reflective awareness (amarsah), of the fifty rudrah and their powers, [which are] essentially (svabhavika-) inherent in the powers of his own cognition; [27] [the reading] he should sketch out (prastaret), is a scriptural (arsah) reading for [the standard] he should sketch out (prastrniyat); and also elsewhere, the speech of the supreme lord is only correct (sadhu), [and should not be 1 Normally, in Saiva texts, however, the northern face is not Sadyojatah, but Vamadevah; the text might then be corrected in regard to the direction, i.e., facing not north but west to Sadyojatah, or in regard to the face, i.e., facing north not to Sadyojatah but to Vamadevah.

397 corrected], since the utterances of the lord should not be discursively analyzed by limited intellects. Thus, after he has illustrated the matrix, which is the first screen [for the manifestation of the lord], through his desire [to demonstrate] that this scripture has the female formula basis (vidyapithatvam) which was enumerated [earlier, vs. 5, p.9], he describes the Siva-Saktih form of this matrix: bhairava is said by tradition to be manifest [as] a, etc., by the sixteen division;/32/ Bhairavi is said by tradition to be the womb, the phoneme classes, [that begin with the respective sounds,] ka, ca, ta, ta, pa, ya, sa, and thus, a pair brought together with the constractor. [As] a, etc., i.e., the first phoneme class; [sixteen, i.e.,] of the set of sixteen, invigorating the universe, beginning with the transcendent (anuttarah), [i.e., a], and ending with the breathing (visargah) [i.e., h], [which first are] designated by the word vowel (svarah), i.e., in as much as through themselves, [ svayam from sva-], shining [ rajamanataya from -ra], i.e., having an essence [which is] sounding (sabdanam) [ svarah from svr, in the sense of sound sabda-], striking away duality. (upatapakah) [ svarah from svr, in the sense of pain utapa-], [and] projecting out the universe (aksepana-), [ svarah from in the sense of aksepa-, throw out]; [and which second] have the designation seed (bijam), [whose] essence is the radiation of supreme consciousness, on account of being the support for the outflow of all phonemes and [non-phonematic] existents, (tattvam), of the matrix, which has interiorized all expressers (vacakah) and expressed (vacyam); [28] by the division [of these vowels], i.e., as the multiplicity [of these], bhairava is manifest, i.e., by virtue of being made up of the entire universe, and by virtue of the non-duality of the expresser and the expressed; but the womb (yonih) [consisting] of ka, etc., i.e., [which are] designated by the word consonant (vyanjanam), i.e., in being manifest

398 (vyangytvena) by the seeds, on account of compactness, as being the coagulation (syanibhava-) of the seeds, [and called womb] by virtue of being the cause the world through contact with the seeds, and thus, i.e., with the contractor as a phoneme class, i.e., the sound ksa, [is said to be] Bhairavi. After he has illustrated the sketching out of the matrix which is the form of bhairava and [his] power previously stated, [now] while illustrating the worship of this [matrix] whose essence is the radiation of all the formula deities, as [if] a [subsidiary] rite in the extraction of the formula, he also indicates that it is a separate ritual performance: He should worship the matrix bhairava, with the 'a' class of phonemes, /33/ Bhairavi, should be worshipped with k, etc., the mothers with the phoneme classes. [Matrix bhairava, i.e.,] bhairava, the regent of the matrix, [whose] nature [is that] of the lord without parts, [whose] ultimate reality [as bhairava, consists of] the bearing ( bharanam from bh-], the resonating ( ravanam from -ra-], and the emitting [ vamanam from -va] [of the universe], in being the raditation of that [matrix]; with the 'a' class of phonemes, i.e., with the set of sixteen whose nature has been described [in the preceding section], [29] he should worship; Bhairavi, i.e., [she whose] nature is identical to the lord without parts, should be worshipped [as] Uma having the form of Yogisvari, the queen of that [matrix], [and as] the womb, [appropriately, with ka, etc., i.e.,] with the phonemes from ka to ksa, not-divided into classes of phonemes. In the class of phonemes a, [etc.,] Mahalaksmih; in the class of phonemes ka, Kamalodbhava;/34/ In the class of phonemes ca, Mahesani; in the class of phonemes ta, Kumarika; in the class of phonemes ta, Narayani; Varahi, connected to the class of phonemes pa;/35/

399 Aindri located in the class of phonemes ya; Camunda connected to the class of phonemes, sa; these are the seven great mothers, established in the seven worlds. The mothers, i.e., the seven, Brahmi, Mahesvari, Kaumari, Vaisnavi, Varahi, Aindri, Camunda, [which have] the form of the rays of Bhairavi; [after he has distributed them] in the directions, southeast, northeast, north, south, west, east, southwest, [then] [30] on account of what will be stated (Bk. 10, vs. 1144 a, p. 483): "That matrix formula should be divided up into the eight classes of phonemes," and on account of having employed the class of phonemes a, with the seven classes of phonemes, ka, etc., only, separately distributed, he should worship [them]. Thus, even though this is a another [different] ritual performance [from that described earlier or that described later, it is] in fact, correct. And thus [later on]: after he has established the world of Uma, immediately after the octad of exercise (yogastakam), in the middle of the worlds of the intellect (buddhih), in the path of the worlds, there is [next a discussion] of the nature of the meditation (dhyanam), etc., on Umapati, [who is located] in the world named Sucaru,¹ [whose] form is the pervasion of the diversity (prapanca-) [manifest] by the supreme bhairava, [and whose] retinue is the seven mothers,; accordingly, after having stated the meditation on him [in the verse] beginning (Bk. 10, vs. 1008 b, p. 415): "Umapati, the lord of the universe, bestowing grace to all, the supreme;" [and] after having established [his] fusion in meditation, etc., with the mothers, Brahmi, etc., with the [verse]s beginning (Bk. 10, vs. 1017 a, p.418): "the seven beautiful mothers ," [and] after having stated (Bk. 10, vs. 1029 a, p. 422): "They worship Svacchandah according to a division of superior and inferior;" [then] with the [verse] beginning (Bk. 10, vs. 1029 b, p. 423): "Uma, having become sevenfold, through ... 1 Ernend (p.30) "svacaru-" on the basis of bk.10, vs. 1006 a, p.415, to sucaru.

400 various transformations of [her] form," a difference in the ritual performance [of worshipping the mothers] is established. But, therein, an inferior form of the lord is discussed; here, in constrast, a superior form; [this is] the difference, which he will [also] discuss (Bk. 10, vss.1028 b-1029 a, p. 422): "But other higher [forms of] the svacchandah [goddesses] are established in the supreme void; they worship Svacchandah according to a division of superior and inferior."[31] Therefore, it is not consistent, that the worship of the matrix bhairava, although it has a separate form of ritual performance, be [considered] a subsidiary [rite] (angam) [selected] from [those included in] the extraction of the formula. And this is correct, since he says: He obtains all his desires, O Goddess; thus bhairava said. But if the worship of the matrix bhairava [just described] were a subsidiary [rite] of the [ritual of] the extraction of the formula, then according to the rule: "A subsidiary [rite is enjoined] in close proximity to [a main ritual that] has a fruition [specified, and] has no fruition, "1 [then] this statement [enjoining a fruition] would be incorrect; [and this statement must refer to the worship of the matrix bhairava, and not to the extraction of the formula,] on account of the inappropriateness of specifying a fruition for a ritual that has not been completed. And after he has performed in this way, At the end of this [worship], he should extract the formula according to [their] application in sequence. ./37/ Of this, i.e., of the worship of the matrix; [according to their use in sequence, i.e.,] [according to that] application, which is in sequence, viz., in the sequence of the formula of the seat, the formula of the form, etc., [and] through which there is the focusing on the contemplation of the deities expressed by the 1 On this rule v. Jha, Purvamimamsa in its Sources, p.330, no. 9.

401 various formula, [and which] is the usage in sequence that is applied in the rites for the] imposition (nyasah) [of formula] which will be [described] in the second book. [32] [Thus] here, the extraction of the formula also is stated in accordance with the sequence of impostion which will be [described]; therein, The thirteenth, drop (binduh) united, the seat of Anantah, the highest; he should unite everything, with that, located within the moon, the sun, the fire,/38/ Brahma, Visnuh, Mahesah, up to the corpse (savah), he should construct; The thirteenth, i.e., [the thirteenth vowel,] the sound o; [drop united, i.e.,] the sound of the Pranavah; the seat of Anantah, i.e., although [this Pranavah]) is the expresser of the supreme reality, now [in this context,] on account [of its] being used as the lord, who designates the seat, it [is] the appropriate form for the seat [comprising Anantah, in all his forms, viz.,] the base Anantah located below [under the egg of Brahma, the Anantah located in the middle,] up to the [stage of] Vidyesah, and Anantah located at the [upper] limit, at the stage of Vyapini; [this is the] meaning. Thus [in this way] of the lord Anantah, residing above every path, there is a pervasion of the manifold [manifest universe], [which has] an infinite (ananta-) form [going] lower and lower; 1 [and] this will be described [in the book on the worlds]. Thus here, the pervasion of the seat has [its] upper limit in the Anantah located at the stage of Vyapini; and for that very reason, he calls it highest (uttamam), i.e., going beyond [ udgatam from ut-] by superiority [ atisayena from -tama 2], i.e., located at the head of all the paths; [this is] the meaning. 1 On p.32 for "-eva dhara-"read eva-adhara-. 2 Renou, La Grammaire de Panini 2, V.3.55, p.70: "atisayane tamabisthanau.

402 [And] he manifests this [33] [highest form when], with that, i.e., the formula of the seat, all, i.e., [everything] located below, he unites, i.e., he contemplates as a single energy of support, [and this he does] in this way, having made Brahma, Visnuh, and Mahesanah, located within the moon, the sun, and the fire. [And] this is the meaning: after he has made the collection of regents (karanam), Brahma, etc., located within, i.e., interiorized within the circle of the moon, sun, and fire, [whose] essence is the pervasion of all objects of knowledge (prameyam), means of knowledge (pramanam), and knowing subjects (pramata), in the parts of the leaves, stems, and pericarp, in the lotus of knowledge, [whose] essence is the pervasion of the lotus of the power, [i.e.,] after he has contemplated [it] with a non-dual pervasion, 1 [in his interior worship, then] that seat such [as just described], at the end of which is lord Anasritah, who [resides] above that [entire path of the regents], [who is] the pervader of the corpse which will be described, by the Pranavah, i.e., with the pervasion [which] is the special contemplation established by the mouth of the master, [he should construct,] i.e., he should reflect upon (paramrset), as being so pervaded. In this way, by this imposition, duality is dissolved; [next] he states the dissolution of the atomized state [of impurity]: He should construct the form with the swan syllable, split with the drop, /39/ [which] has the swelling made by the halfmoon, selfsounding, similar to snow. With the syllable (aksaram) [i.e., the Pranavah, which] following continuously the path of the swan (hamsah), is the reflection on the self which will be described (Bk.7, vs. 30 a, p.188): "the self is the swan [34] [and which thus has the swan], i.e., the oscillating form which is the sound h, [that together] although 鈥� " 1 On p.33 read "krtva bheda-" as krtva abheda-.

403 [constituting] the form of the fire-stick of all formula, [are joined with] the split drop (binduh), [which is] composed of the undifferentiated awareness ( vedana from vid in b(v)induh] of all formula knowledge (vidya), and therefore in the manner which will be described in the section on the five Pranavah, can be uttered, through having become a formula [by adding that drop]; the form (murtih), i.e., the establishment of the self designated as the form on account of loss of awareness (moha-) of the pervasion of duality up to the head [of the corpse], and on account of the emergence of the stage of the pure self; he should construct, i.e., he should reflect upon (vimarset); [and] what sort of [form is this]; [it is that] by which there is an swelling (atopah), made residing on the form of the drop, i.e., on the halfmoon (ardhacandrah), i.e., [which] has an effort undertaken for splitting the knot of the forehead; [this] is the meaning. And by splitting that [knot, it is] self-sounding (svasvanam), i.e., in being the form of resonance (dhvanih), it has the form of reflexive I awareness, and so is similar to snow, i.e., [it has] the form of the light of consciousness shaped like a ball of kadamba blossoms; [and] this has been stated in the blessed Trikahrdayam: "When there is the emergence of bhairava on Anantah, [then] this is the intermediate form, through the mere touch of which, atornicity is dissolved." Next, also, Above that he should construct the god Svacchandah with parts./40/ [35] [Above] that, i.e., above the form of consciousness, after he has submerged the contraction of that [consciousness]; with parts, i.e., [whose] body is the totality of all expressers and things expressed; the god, i.e., [whose] essence is as previously explained, Svacchandah, i.e., come forth after one has pierced the screen of the form of consciousness, for the sake of [giving] grace to those worthy of grace; he should construct, i.e., he should contemplate (bhavayet).

404 The difference between the bhairava with form, and the [bhairava] without parts, is produced solely by imagination; [and] this he states: He should utter first the sound 'om,' followed immediately by 'aghorebhyo;' [then next] having written, 'tha ghorebhyo,' then he should write another [word],/41/ 'ghora,' and [then] he should utter 'ghoratarebhyah sarvatah sarva;' and [then] another word, 'sarvebhyah,' [followed by] 'namaste rudra;'/42/ and having written 'rupebhyah,' [he utters as an] ending the sound 'namah;' [36] [this] is called the king of formula (mantrarajah), Aghorah, worshipped by the gods. /43/ Here for the purpose of safeguarding the form of the words of the formula, the effect of euphonic combination (samhita) has not been shown. This is the great formula (mahamantrah), taught in verses, [which has] thirty-two syllables, not counting the om at the beginning and the sound namah at the end. [Now] of this [great formula] this is the secret sense: [0] Rudra, i.e., O supreme lord, i.e., [in being the] cause of the obstruction [ rodhanam, from Ru- ] of the mind through fusion (samavesah) with the radiation of supreme consciousness, [and cause] of the melting away [ dravanam from -dra] of all bonds; O Ghora, i.e., manifestor of the stages of Sadasivah, Isah, etc., made up of nonduality [mixed with] duality; O Sarva, i.e., form of protection [ saranam from Sar-] [and] concealment ( varanam from vr in -va], in effecting the mere withdrawal of the states of emanation, maintenance, and reabsorption, [and] through manifesting the form of Maya composed of duality; by these three vocatives, used in harmony with the three forms which will be described, he has invoked the supreme bhairava, the lord, the body of the universe, [who is] intent on revealing all states [of awareness]. [When] he says you (te), i.e., the [genitive] of you (tava), [then he means, that the formula is directed to forms] related [to bhairava], i.e., to those consisting of the circle of various rudrah

405 and their powers, [whose] form [represents] a manifestation of the triad of [supreme] powers, called Raudri, Jyestha, Vama, [i.e., those] etymologized, in sequence, in other compendia, with the names inferior, intermediate, and superior. [Thus, first:] to the non-terrible (aghorebhyah), i.e., to the causes of the recognition of the nature of the self [as] consisting of the great bhairava, non-duality, sheer supreme consciousness and beatitude, [37] [and second:] then (atha), i.e., to [those who] come immediately after, in being the spreading out of the screen [of consciousness [whose] form [was just stated], i.e., the bestowers of the stages consisting of duality in the form of Anasritah, Sadasivah, Isvarah, etc., and for that very reason, by the emergence of objectivity covered over by subjectivity, on account of being frightening in reference to the first form, [called] the terrible (ghorebhyah); [then third:] to the very terrible (ghoratarebhyah), [called such] on account of being extremely frightening, [in being] the bestowers of the extension of duality from Maya to earth, [which is] stamped upon the mirror of [the lord's] own power, [which] is the emanator of subjectivity and objectivity emanated on the [supporting] screen [that is] an extension of the supreme consciousness; to the forms (rupebhyah), i.e., to his own natures (svabhavebhyah), by virtue of every single form being full, in being made up of the screen [whose] form is the supreme bhairava; everywhere (sarvatah), i.e., in every form; to all (sarvebhyah), i.e., [to those consisting of] the reflection of full subjectivity composed of the potency of the great formula, radiating, so that everything is composed of everything, at all times (sarvada), [and] everywhere (sarvatra); hail (namah), i.e., I become fused, by being inclined towards the stage of the knowing subject constructed from the body, etc., [which is] a mass of bonds, [now] being overpowered by the radiation of the triad of powers, [which] are the great rudrah, [which] have been invoked by reflection on the words in the vocative; [this is] the meaning.

406 And this has been stated in the blessed Malinivijayah: "[Those,] who after grasping [beings] atomized by Rudrah, make [these] atomized [beings] fall lower and lower, [so that they become] completely dissolved in objects, are called by tradition, the more terrible, the inferior./31/ Those, who generate, as before, attachment to the fruition of mixed acts, [who are] the obstructors of the path [leading] to liberation, should be [known] as the terrible, the intermediate./32/ [38] [Those, who] as before, to the mass of creatures, are the bestowers of the fruition [which is] the abode of Shiva, [are called] by their knowers, the nonterrible, the supreme, the illuminated, the powers of Shiva./33/"1 But in the blessed Pancarthapramanam, [they are explained in the following way]: "[Those] in whom there is not found, that [which] is the fear maker, the connection to sin called the mass of bonds, i.e., the terrible, are proclaimed [to be] the non-terrible. {1} Those rudrah, Vamesvari, etc., [who are] located above the root of the net [of bondage], are called the non-terrible; [now] hear in summary about the terrible. {2} Those who are the rudrah, beginning with Gopatih, and ending with Gahanah, [who] have been discussed previously, [who] reside in various worlds, are called the terrible. {3} [Those] others, who are the great Saiva [lords], beginning with Vidyesvarah, and ending with Anantah, [who are] established below, are to be known as the very terrible. {4} In these, who are thus the non-terrible, terrible, and very terrible, the supreme lord's powers are permanently established. {5} [These] powers, [are established] in all these forms, i.e., as the driving force of all objects, in maintenance, dissolution, and emanation, and in the activities of bondage and liberation. {6} To all these forms, the atomized [being] makes obeisance (namaskaram), i.e., obseisance [which is] renunciation 1 M.K. Shastri, ed., Malinivijayottaratantram, III, 31-33, pp. 17-18.

407 (parityagah), characterized as [a casting off of these] causes and [their] effects. {7}" Thus, after he has stated the nature of the great formula, [which] is composed of the essence of the supreme lord consisting of everything in everything, [and which] though hard to obtain, is continuously obtained [by those] full of devotion [to him], he describes [the formula's] greatness: [39] Uttered once, O Goddess, [this formula] destroys all the sins [which] have been accumulated by transmigrating [beings] during a thousand crores of births./44/ The rest [to be supplied is] when [the formula] is employed by the master at the time of the disciples initiation. Accordingly, Through [its] memoration only, [the formula] destroys the dark, like the rising sun. Dark (tamah), i.e., the impurity (malam) connected to the atomizing (anava-) [of the self], and connected to Maya; dark, (tamah), i.e., darkness (andhakakaram), [it] destroys like the rising of the sun, i.e., [it destroys] the dark [which is] the ignorance having the form of the erroneous supposition [that the self is] the body, etc., by initiation; [and the formula] destroys through its memoration (smaranam), i.e., by fusion with the deity, bhairava, [who is] expressed by its own self; [and] also the darkness, i.e., for covenantors, the form of sins [incurred] by the negligent non-performance of [their] rules of conduct, and for adepts, the form of obstacles [to the successful completion of their practices], [the formula] destroys [through its memoration alone], i.e., through the memoration alone composed of the contemplation of [its] potency, [which is] the supreme reality [that just] has been commented upon. And in regard to this great formula, [which is] a bestower of enjoyments and liberation. [40] [One] should not be lead astray suspecting [that this verse] is a [secondary] declaration (anuvadah). [For] as stated in the Matangasastram: "The single

408 true means of knowledge is that utterance spoken by the lord; "1 [And this also] has been set down by our master, [who is] made up of the radiation of the supreme bhairava, in the Tantraloka: "And this [utterance of the lord] is only a [primary] injunctive (vidhih) utterance; there is never any [secondary] declaration; there can be [found] no appropriatness for [secondary] declarations in the Saiva utterance."2 1 N.R. Bhatt, ed., Matangaparamesvaragama, (Vidyapada), avec le commentaire de Bhatta-Ramakantha, Publications de l'institut francais d'indologie 56 (Pondichery: Institut francais d'indologie, 1977), III, vs. 20 a, p.67. 2 Cf. M.K. Shastri, ed., Tantraloka 4, vs. 232 b, and commentary, p.257.