प्रणम्य गुरुम् ईशानं सत्तन्त्रवटधानिका ।
मयाभिनवगुप्तेन स्वशक्त्युद्दीप्तये कृता ॥१॥
praṇamya gurum īśānaṃ sattantravaṭadhānikā
mayābhinavaguptena svaśaktyuddīptaye kṛtā (1)
After bowing to the teacher, the Lord, the Seed of the Banyan Tree of Tantra, is composed by me Abhinavagupta, to excite my own powers.
अज्ञानं बन्धने हेतुर् बन्धनं हि पुनर्भवः ।
पुनर्भवश् च देहादौ वेद्ये स्वात्मत्वनिश्चयात् ॥२॥
ajñānaṃ bandhane hetur bandhanaṃ hi punarbhavaḥ
punarbhavaś ca dehādau vedye svātmatvaniścayāt (2)
Ignorance is the cause of bondage. For bondage is rebirth and this derives from the conviction that the body and so on, that are the objects of knowledge, are one’s true self.
अहं सुकृतकारीति स्वर्गादौ भोकृता मम ।
इत्यादिदेहतादात्म्यात् स्वर्गावीच्यादिषूद्भवः ॥३॥
ahaṃ sukṛtakārīti svargādau bhokṛtā mama
ityādidehatādātmyāt svargāvīcyādiṣūdbhavaḥ (3)
He who, by virtue of identification with the body [entertains such thoughts as] “I perform good deeds and therefore experience the heaven etc.”, will be reborn in the heaven or in the underworld and so forth.
अतो ऽनात्मनि देहादौ गलिते स्वात्मनिश्चये ।
घटादिवद् अनात्मेति देहादिं स्थितम् अप्य् अमुम् ॥४॥
ato ‘nātmani dehādau galite svātmaniścaye
ghaṭādivad anātmeti dehādiṃ sthitam apy amum (4)
So, once this conviction has perished that the body etc. that are not the self are one’s own self, [one realises] how this body etc., although present, are not the self in the same way as a pot and other [objects].
पश्यतः पूर्वसंस्कारक्षयाद् देहे क्षयं गते ।
अन्योचितस्वसंस्काराभावाद् देहः कथं भवेत् ॥५॥
paśyataḥ pūrvasaṃskārakṣayād dehe kṣayaṃ gate
anyocitasvasaṃskārābhāvād dehaḥ kathaṃ bhavet (5)
Thus, seeing this truth (amum) his conviction to the body would vanish because of the vanishing of his past impressions. Then, as there are no longer latent impressions pertinent to another [reality], how could the body continue to exist?
देहाभावे ऽपि वै तस्य प्राणधीशून्यगोचरे ।
आत्मसंस्कारसद्भावे भवेत् तद्रूपता परम् ॥६॥
dehābhāve ‘pi vai tasya prāṇadhīśūnyagocare
ātmasaṃskārasadbhāve bhavet tadrūpatā param (6)
However, even in the absence of the body he could identify himself with the vital breath, the mind, the void, etc., if he has the impression that the self is any of these realities.
प्राणादाव् अपि तु ध्वस्ते स्वात्मभावे परिस्फुटम् ।
सर्वावच्छेदहीनं तद् आत्मतत्त्वं प्रकाशते ॥७॥
prāṇādāv api tu dhvaste svātmabhāve parisphuṭam
sarvāvacchedahīnaṃ tad ātmatattvaṃ prakāśate (7)
However, when also (this belief) with regard to the vital breath etc., is destroyed, the reality of the self, which has no limitations, manifests in all its clarity.
अनवच्छिन्नरूपत्वाद् असंवेद्यं तद् उच्यते ।
अवच्छेदाज् जडं वेद्यम् अन्याधीनप्रकाशकम् ॥८॥
anavacchinnarūpatvād asaṃvedyaṃ tad ucyate
avacchedāj jaḍaṃ vedyam anyādhīnaprakāśakam (8)
Due to its unlimited nature, it is said that such a reality is unknowable. What stands as an object of knowledge is an insentient entity, due to its separation [from the knower], and its light depends on another [sentient entity].
स्वप्रकाशैकरूपत्वाद् भावात्मत्वेन भासनात् ।
तथात्वे ऽपि स्वतन्त्रत्वाच् छक्तिमान् स शिवः स्मृतः ॥९॥
svaprakāśaikarūpatvād bhāvātmatvena bhāsanāt
tathātve ‘pi svatantratvāc chaktimān sa śivaḥ smṛtaḥ (9)
Because of its self-luminous nature, because it appears in the form of all things that exist, [and] because it remains free, even being so (i.e. appearing as all things), the self [manifested in all clarity (cf. verse 7)], is regarded as Śiva, the possessor of all powers (śaktimān).
सर्वात्मभूतः सर्वाध्वसमुत्तीर्णः स्वतन्त्रकः ।
स्वशक्त्या भासितानन्तविश्वः स परमेश्वरः ॥१०॥
sarvātmabhūtaḥ sarvādhvasamuttīrṇaḥ svatantrakaḥ
svaśaktyā bhāsitānantaviśvaḥ sa parameśvaraḥ (10)
He is immanent in all things, transcends all paths, and is autonomous. He is the supreme Lord, who has illuminated the infinite universe by virtue of his own power.
स एष सत्यतो मुक्तः सर्वावच्छेदवर्जनात् ।
अन्ये न तत्त्वतो मुक्ता अवच्छेदांशसंभवात् ॥११॥
sa eṣa satyato muktaḥ sarvāvacchedavarjanāt
anye na tattvato muktā avacchedāṃśasaṃbhavāt (11)
He alone is truly liberated since only he is free from all limitations. The others are not really liberated because in them there remain bits of limitation.
अतो यावन् न सर्वस्मिन् वेद्ये वेद्यतया गतिः ।
तावद् वेद्यांश एकस्मिन् भवेत् स्वात्मत्वनिश्चयः ॥१२॥
ato yāvan na sarvasmin vedye vedyatayā gatiḥ
tāvad vedyāṃśa ekasmin bhavet svātmatvaniścayaḥ (12)
Therefore, as long every object of knowledge is not perceived as object of knowledge, so long one will [wrongly] understand some particular object of knowledge as his own self.
यदा तु धरणीतत्त्वाच् छिवान्तं तत्त्वपञ्जरम् ।
अवच्छिन्नं भवेद् वेद्यम् अनन्योन्यात्मकं स्फुरत् ॥
तदा तावति संवेद्यजाते वेदकम् अस्य यत् ।
इयतस् तद् अवच्छेदहीनं भाति परं शिवम् ॥१३-१४॥
yadā tu dharaṇītattvāc chivāntaṃ tattvapañjaram
avacchinnaṃ bhaved vedyam ananyonyātmakaṃ sphurat
tadā tāvati saṃvedyajāte vedakam asya yat
iyatas tad avacchedahīnaṃ bhāti paraṃ śivam (13-14)
[On the other hand], when the entirety of the principles that goes from earth to Śiva becomes one distinct (avacchinna) object of knowledge, one principle illuminating another, then the knower of the entirety of that experienced [reality of principles] will shine as Śiva, superior to the principles of this extent and devoid of their limitations.
तत् प्रकाशं प्रमातृत्वान् नेतरन् मेयभावतः ।
मेयत्वम् अस्यावच्छेदात् स ह्य् अवच्छेदके सति ॥१५॥
tat prakāśaṃ pramātṛtvān netaran meyabhāvataḥ
meyatvam asyāvacchedāt sa hy avacchedake sati (15)
This knower has the nature of light because it is the cognitive principle; it cannot be anything else just because of its [occasional] appearance as an object of knowledge. It has objective nature due to limitation, and this takes place [only] when a limiting element is present.
तद् एवं च धरातत्त्वाच् छिवान्तं मातृ नेतरत् ।
अमातृभावाद् एवान्यद् अप्रकाशात्मकं स्थितम् ॥१६॥
tad evaṃ ca dharātattvāc chivāntaṃ mātṛ netarat
amātṛbhāvād evānyad aprakāśātmakaṃ sthitam (16)
Thus, [every principle] from earth up to Śiva, is the knower, nothing else. Just because it is not serving as the knower, “the other” stands there as “non-light”.
अप्रकाशं च नास्त्य् एव सत्ता प्राकाश्यम् एव हि ।
ततश् चैवाप्रकाशत्वात् स्वयं सत्तास्य नोचिता ॥१७॥
aprakāśaṃ ca nāsty eva sattā prākāśyam eva hi
tataś caivāprakāśatvāt svayaṃ sattāsya nocitā (17)
Indeed, there is no reality without light, because existence precisely means to be subjected to light and illumination. And so, since [the objective reality of the world] does not have its own light, an autonomous existence of it is not sensible [to posit].
पराधीनैव सत्तास्य पराधीनप्रकाशतः ।
परिच्छेदप्रकाशस् तत् सो ऽपि तत्तुल्य एव यत् ॥
अतः प्रकाशाधीना चेत् सत्तास्मिन् सार्वकालिकी ।
नूनं प्रकाश एवास्ति यो ऽवच्छेदविवर्जितः ॥१८-१९॥
parādhīnaiva sattāsya parādhīnaprakāśataḥ
paricchedaprakāśas tat so ‘pi tattulya eva yat
ataḥ prakāśādhīnā cet sattāsmin sārvakālikī
nūnaṃ prakāśa evāsti yo ‘vacchedavivarjitaḥ (18-19)
It has dependent existence, because it is dependent on the other [, i.e., the knower], for its illumination. [Objection:] The light that distinguishes things is the same as that which illuminates them. Therefore, if existence is dependent on illumination, existence of a thing in that [distinct] state should be everlasting. [Answer:] Indeed, it is only light that is free of limitation.
तत्र प्रकाशे भान्त्य् एते स्वावच्छेदनियन्त्रिताः ।
भावाः प्रकाशस्वातन्त्र्याद् विचित्राकारबृंहिताः ॥२०॥
tatra prakāśe bhānty ete svāvacchedaniyantritāḥ
bhāvāḥ prakāśasvātantryād vicitrākārabṛṃhitāḥ (20)
There in the light, [all] forms of existence shine, confined by their own limitations, expanded into various aspects, by virtue of the freedom of light.
यथा च ते ऽवभासन्ते तथा तदुचिताः पुनः ।
तेषां प्रकाशका भान्ति सुरान्तास् तिर्यगादयः ॥२१॥
yathā ca te ‘vabhāsante tathā taducitāḥ punaḥ
teṣāṃ prakāśakā bhānti surāntās tiryagādayaḥ (21)
In accordance with the forms they are manifested in, their illuminators appear in distinct forms appropriate to them, from the animals to the gods [as their subjects].
प्रकाशकत्वाच् चैतेषां शिवात्मत्वे ऽपि सुस्फुटे ।
वेद्याश् चान्योन्यतश् चायम् अवच्छेदो ऽस्ति यत्नतः ॥२२॥
prakāśakatvāc caiteṣāṃ śivātmatve ‘pi susphuṭe
vedyāś cānyonyataś cāyam avacchedo ‘sti yatnataḥ (22)
Although, as illuminators, they are clearly identical to Śiva, they are knowable entities to each other and this division exists due to their [self-limiting] efforts.
अप्रकाशत्वम् अप्य् अस्ति तत्प्रकाशप्रकाश्यताम् ।
गतास् ते पशवो भान्ति शिवस्यैव स्वशक्तिअः ॥२३॥
aprakāśatvam apy asti tatprakāśaprakāśyatām
gatās te paśavo bhānti śivasyaiva svaśaktiaḥ (23)
There is also a condition of not being [self]-luminous. The bound beings [the individual selves] who need illumination from the light [of Śiva] they manifest [as such] by virtue of Śiva’s own power.
अवच्छेदांश एतेषां स्वप्रकाशश् च यः स्फुटः ।
स विचित्रस्वभावत्वाद् देहप्राणादितां गतः ॥२४॥
avacchedāṃśa eteṣāṃ svaprakāśaś ca yaḥ sphuṭaḥ
sa vicitrasvabhāvatvād dehaprāṇāditāṃ gataḥ (24)
The autonomous light that is diffused in the part demarcated and assigned to them, due to its intrinsic nature of diversity that takes on the aspect of the body, the vital breath, etc.
देहादेर् अपि वैचित्र्याद् देवतिर्यङ्मनुष्यता ।
वैचित्र्यान्तरतो ’त्रापि चैत्रमैत्रादिरूपता ॥२५॥
dehāder api vaicitryād devatiryaṅmanuṣyatā
vaicitryāntarato ’trāpi caitramaitrādirūpatā (25)
Further, due to diversity of the body, etc. there are divinities, animals, or men. Even among them, due to, other types of diversity there are other identities [of individual beings], such as, Caitra, Maitra and so on.
यथा च पशवो भान्ति तथा केचन तां निजाम् ।
अप्रकाशदशां घ्नन्ति देहप्राणतदात्मताम् ॥२६॥
yathā ca paśavo bhānti tathā kecana tāṃ nijām
aprakāśadaśāṃ ghnanti dehaprāṇatadātmatām (26)
As the bound beings manifest themselves, in the same way some of them are able to destroy their condition of non-luminosity that is the identity with the body, the vital breath, and the like.
ते प्रबुद्धाश् च पतयो जीवन्मुक्ता महर्षयः ।
तेषां तत्तारतम्येन गुरुशिष्यादिता स्थिता ॥२७॥
te prabuddhāś ca patayo jīvanmuktā maharṣayaḥ
teṣāṃ tattāratamyena guruśiṣyāditā sthitā (27)
As soon as they are awakened they become “lords”, liberated in life, [and] great sages. On the basis of their greater or lesser excellence there is an arrangement of teachers, disciples, and so on.
तद् एवं भेदभोक्तृत्वं सृष्टिस् तत्स्थिरता स्थितिः ।
अंशेन न्यक्क्रिया तस्य संहारो ’नुग्रहः पुनः ॥२८॥
tad evaṃ bhedabhoktṛtvaṃ sṛṣṭis tatsthiratā sthitiḥ
aṃśena nyakkriyā tasya saṃhāro ’nugrahaḥ punaḥ (28)
Thus, creation means that state in which the difference is experienced. Maintenance is the stability of this condition. Dissolution is a state of its partial reabsorption.
अप्रकाशदशाध्वंसस् तदुपायैकलग्नता ।
हृदयान् निन्दनं तस्य तत्सेवा तत् तिरोहितिः ॥२९॥
aprakāśadaśādhvaṃsas tadupāyaikalagnatā
hṛdayān nindanaṃ tasya tatsevā tat tirohitiḥ (29)
And further, grace is the destruction of the condition of non-luminosity and [that happens] through exclusive engagement to means [of regaining luminosity]. The concealment is the contempt of [the supreme lord/Śiva] from the heart, and attendance to that [kind of activity].
एवंविधं पञ्चकृत्यं भासयन् परमेश्वरः ।
यदा भाति तदैवास्य चित्त्वम् ऐश्वर्यम् उच्यते ॥३०॥
evaṃvidhaṃ pañcakṛtyaṃ bhāsayan parameśvaraḥ
yadā bhāti tadaivāsya cittvam aiśvaryam ucyate (30)
When Parameśvara (the supreme lord Śiva) shines himself manifesting these five acts as described, then his conscious nature is proclaimed as “sovereignty” (i.e. he is called sovereign Īśvara).
तथाविधाप्रकाशांशध्वंसः कस्याप्य् उपायतः ।
विनैव कस्यचिच् चित्रैर् उपायैः संस्क्रियादिभिः ॥३१॥
tathāvidhāprakāśāṃśadhvaṃsaḥ kasyāpy upāyataḥ
vinaiva kasyacic citrair upāyaiḥ saṃskriyādibhiḥ (31)
That kind of destruction of the non-luminous side [of human existence], happens for some people without any means, for some others by various means beginning with consecration.
तद् एवं वेद्यरूपत्वाद् बोद्धृत्वं बन्धमुक्तता ।
इयतः सकलस्यात्मा प्रकाशो ’भ्यधिकस् ततः ॥३२॥
tad evaṃ vedyarūpatvād boddhṛtvaṃ bandhamuktatā
iyataḥ sakalasyātmā prakāśo ’bhyadhikas tataḥ (32)
And so, the condition of being a perceiver corresponds to liberation from the bonds, which derives from [the knowledge of] the nature of the knowable reality. Therefore, the Self of all, this in the world and yet beyond, is the light.
सर्वातिरिक्तः सर्वात्मा स्वतन्त्रः सर्वशक्तिकः ।
सर्वपूर्णो ’नवच्छिन्नप्रकाशो भैरवः पुनः ॥३३॥
sarvātiriktaḥ sarvātmā svatantraḥ sarvaśaktikaḥ
sarvapūrṇo ’navacchinnaprakāśo bhairavaḥ punaḥ (33)
It is the Self of all things, different from all things, free, endowed with all powers, full of all things, an unlimited light, Bhairava.
यद्रूपत्वं परा मुक्तिः पुनरवृत्तिवर्जिता ।
अन्यास् तु धीप्राणशून्यधियो जन्मक्षयोचिताः ॥३४॥
yadrūpatvaṃ parā muktiḥ punaravṛttivarjitā
anyās tu dhīprāṇaśūnyadhiyo janmakṣayocitāḥ (34)
Identity with Him is the supreme liberation, without a return to the world. Those others who think of the mind, the vital breath, or emptiness [etc. as the self], are subject to birth and death.
शून्यं धीः प्राण इत्य् एतत् सृज्यते क्षीयते ’पि च ।
स्थैर्यम् अस्य परं देहापेक्षया न तु तत्त्वतः ॥३५॥
śūnyaṃ dhīḥ prāṇa ity etat sṛjyate kṣīyate ’pi ca
sthairyam asya paraṃ dehāpekṣayā na tu tattvataḥ (35)
As the Void, the mind, and the vital breath, such a person is created and dies. His permanence is only with regard to the body, not according to the [true] reality.
अतः षट्त्रिंशदन्तःस्थे तत्त्वे स्वात्मत्वनिश्चयात् ।
वेद्यांशे मुक्तिर् अस्य स्याद् आवृत्तिः सोर्ध्वतः परम् ॥३६॥
ataḥ ṣaṭtriṃśadantaḥsthe tattve svātmatvaniścayāt
vedyāṃśe muktir asya syād āvṛttiḥ sordhvataḥ param (36)
Therefore, as long as the conviction remains that the nature of one’s self is identified with any one principle included in the thirty-six [principles], one would be liberated from the lower ones and situated in a certain section of the knowable reality. His [liberation] will not take him to the highest [principle].
यदा समस्तवेद्यांशसमुत्तीर्णं परं महः ।
भाति मुक्तस् तदैवासौ भैरवः परमः स्मृतः ॥३७॥
yadā samastavedyāṃśasamuttīrṇaṃ paraṃ mahaḥ
bhāti muktas tadaivāsau bhairavaḥ paramaḥ smṛtaḥ (37)
When the supreme light (mahas) that has transcended all the partial manifestations of the knowable reality shines [to him], then in that very moment he is liberated, and is regarded as Bhairava, the supreme [lord].
इति श्रीमदभिनवगुप्ताचार्यविशेषविरचितायां तन्त्रवटधानिकायां प्रथमम् आह्निकम्
iti śrīmadabhinavaguptācāryaviśeṣaviracitāyāṃ tantravaṭadhānikāyāṃ prathamam āhnikam
Thus, ends the first chapter of the Seed of the Banyan Tree of Tantra, written by the glorious distinguished teacher Abhinavagupta.