उपायैर् न शिवो भाति भान्ति ते तत्प्रसादतः ।
स एवाहं स्वप्रकाशो भासे विश्वस्वरूपकः ॥१॥
upāyair na śivo bhāti bhānti te tatprasādataḥ
sa evāhaṃ svaprakāśo bhāse viśvasvarūpakaḥ (1)
Śiva does not shine through the means, these shine by his grace. I am that very Śiva, I shine as the essence of everything.
इत्य् आकर्ण्य गुरोर् वाक्यं सकृत् केचन निश्चिताः ।
विना भूयो ऽनुसंधानं भान्ति संविन्मयाः स्थिताः ॥२॥
ity ākarṇya guror vākyaṃ sakṛt kecana niścitāḥ
vinā bhūyo ‘nusaṃdhānaṃ bhānti saṃvinmayāḥ sthitāḥ (2)
Having heard these words from the teacher, some are immediately certain [of their true nature]. Without further inquiry, they shine as made of awareness and settled.
यथादर्शे घटादीनां स्थितिर् मिश्रेतरात्मिका ।
चिदात्मनि तथामीषां भावानां चित्ररूपिणी ॥३॥
yathādarśe ghaṭādīnāṃ sthitir miśretarātmikā
cidātmani tathāmīṣāṃ bhāvānāṃ citrarūpiṇī (3)
Just as pots and so on, are situated in a mirror, characterised by their blending [with the mirror] and yet being otherwise [i.e. their distinction from the mirror], so are all these entities situated in consciousness that takes manifold forms.
आदर्शस् तु जडत्वान् न स्वतन्त्रो भासते यथा ।
अहंप्रकाशरूपत्वात् स्वतन्त्रो भासते तथा ॥४॥
ādarśas tu jaḍatvān na svatantro bhāsate yathā
ahaṃprakāśarūpatvāt svatantro bhāsate tathā (4)
But while the mirror, as insentient, does not manifest itself as independent, [consciousness, on the other hand] due to the nature of the light of I-awareness, manifests itself as free.
इत्य् एवं गुरुतः श्रुत्वा वाक्यं तद्भावनाक्रमात् ।
भूयो भूयो ऽनुसंधानात् को ऽपि याति शिवात्मताम् ॥५॥
ity evaṃ gurutaḥ śrutvā vākyaṃ tadbhāvanākramāt
bhūyo bhūyo ‘nusaṃdhānāt ko ‘pi yāti śivātmatām (5)
Thus, after having heard these words from the teacher, someone attains the nature of Śiva [that is, identity with Śiva] through a sequence of visualisation and from a continuous repeated inquiry.
नाहं देहात्मको नाहं कर्माधीनो न मे मलः ।
नान्येन प्रेरितो ऽस्मीति किं त्व् एतद्विपरीतकम् ॥
इत्थं विकल्पं संस्कृत्य स्पष्टविद्यात्मतां नयन् ।
कश्चिद् याति समावेशं धन्यः श्रीगुरुवाक्यतः ॥६-७॥
nāhaṃ dehātmako nāhaṃ karmādhīno na me malaḥ
nānyena prerito ‘smīti kiṃ tv etadviparītakam
itthaṃ vikalpaṃ saṃskṛtya spaṣṭavidyātmatāṃ nayan
kaścid yāti samāveśaṃ dhanyaḥ śrīguruvākyataḥ (6-7)
“I am not my body”, “I am not dependent on karma”, “I do not have any impurity”, “I am not driven by others”, but “I am the other way around”. Having corrected [in this way], his concepts which are contrary to these [thoughts], into the condition of true and vivid knowledge, someone fortunate attains immersion, on the basis of the words of the venerable teacher.
स्वप्रकाशं समस्तात्मतत्त्वं मात्रादिकं त्रयम् ।
अन्तःकृत्य स्थितं ध्यायेद् धृदयानन्दधामनि ॥८॥
svaprakāśaṃ samastātmatattvaṃ mātrādikaṃ trayam
antaḥkṛtya sthitaṃ dhyāyed dhṛdayānandadhāmani (8)
[The yogin] should visualise the self-lumious reality, the nature of all things, which is abiding within the blissful abode of his heart, after internalising the triad of knower [knowing and known].
तद्द्वादशमहाशक्तिरश्मिचक्रेश्वरं विभुम् ।
व्योमभिर् निःसरद् बाह्ये ध्यायेत् सृष्टिं स्थितिं दधत् ॥९॥
taddvādaśamahāśaktiraśmicakreśvaraṃ vibhum
vyomabhir niḥsarad bāhye dhyāyet sṛṣṭiṃ sthitiṃ dadhat (9)
One should visualise that [self-luminous reality situated in one’s heart] in the form of the Lord of the wheel of the rays of the twelve great powers [of consciousness], which is all-pervasive, going out from the gateways [of the body] into the outer reality and regulating creation and maintenance.
पश्चाद् ग्रस्तसबाह्यान्तर्भाअमण्डलम् आत्मनि विश्राम्येत् ।
पुनर् अप्य् एवं ध्यानाभ्यासात् प्रथात्मनः ॥
प्राणो बोधमयः पूर्वं तत उल्लसति स्फुटम् ।
मेयं पूरयते तेन स क्रमैक्यं प्रपद्यते ॥१०-११॥
paścād grastasabāhyāntarbhāamaṇḍalam ātmani viśrāmyet
punar apy evaṃ dhyānābhyāsāt prathātmanaḥ
prāṇo bodhamayaḥ pūrvaṃ tata ullasati sphuṭam
meyaṃ pūrayate tena sa kramaikyaṃ prapadyate (10-11)
Then one should let all internal and external things one has absorbed rest within one’s own self. In this way, through the repetition of this visualisation of the reality characterised by allpervasiveness again and again;
(1) Initially [his] vital energy is comprised of consciousness, (2) which then shines clearly forth. (3) Then it fills the knowable reality with that [vital energy] and; (4) it gradually becomes one with the “gradual” [object out there] (the krama).
तद् एव संजिहीर्षेत संहृत्या पूर्णतां नयेत् ।
एतावद् अनुसंधत्ते सप्त विश्रान्तयस् त्व् इमाः ॥१२॥
tad eva saṃjihīrṣeta saṃhṛtyā pūrṇatāṃ nayet
etāvad anusaṃdhatte sapta viśrāntayas tv imāḥ (12)
(5) [Then] the yogin should withdraw back [to the self] that [knowable reality] that has become one with the gradual. (6) [Thus] by the way of withdrawal (saṃhṛtyā), he should bring it back to a condition of fullness [again]. (7) Then, the yogin explores all this comprehensively. These are the seven stages of rest (viśrānti).
उन्मिषत्तोन्मिषिततासंघट्टैर् एकविंशतिः ।
आनन्द उद्भवः कम्पो निद्रा घूर्णिश् च पञ्चमम् ॥१३॥
unmiṣattonmiṣitatāsaṃghaṭṭair ekaviṃśatiḥ
ānanda udbhavaḥ kampo nidrā ghūrṇiś ca pañcamam (13)
[The seven rests] become twenty-one according to [three aspects]: “about to rise” (unmiṣatta), “risen” (unmiṣitatā) and “perfectly blended” (saṃghaṭṭa). [In each of these rests] there are five [states]; (1) bliss (ānanda) (2) generation/ rising (udbhava) (3) trembling (kampa) (4) sleep (nidrā) and (5) snoring (ghūrṇi).
तत्रोत्तरोत्तरावेशभेदात् पञ्चोत्तरं शतम् ।
योगिनीहृदयानन्दव्योमभूसंप्रदायतः ॥१४॥
अव्यक्तेतरयुग्मात्मलिङ्गतादात्म्ययोगतः ।
तत्रापि त्रितयं मुख्यं सृष्टिसंहारबीजकम् ॥१५॥
श्रीमदाचार्यवक्त्रस्थं मन्त्रवीर्यं तद् उत्तमम् ।
अष्टोत्तरशताविष्टं मन्त्राः प्राणपथे यतः ॥१६॥
tatrottarottarāveśabhedāt pañcottaraṃ śatam
yoginīhṛdayānandavyomabhūsaṃpradāyataḥ (14)
avyaktetarayugmātmaliṅgatādātmyayogataḥ
tatrāpi tritayaṃ mukhyaṃ sṛṣṭisaṃhārabījakam (15)
śrīmadācāryavaktrasthaṃ mantravīryaṃ tad uttamam
aṣṭottaraśatāviṣṭaṃ mantrāḥ prāṇapathe yataḥ (16)
Depending on the intensity of the penetration that gradually increases, [the twenty-one] become one hundred and five; according to the tradition of the celestial plane of the pure bliss of the heart of the Yoginī, and by means of identity with the Yoginī [three] marks of the unmanifest (avyakta) and the other [i.e. the manifest, and the manifest-cum-unmanifest]. Among all these, the triad is the primary source/seed of creation and dissolution they are situated in the mouth of the glorious teacher and [as such represent] the highest power of the mantras; affected (āviṣṭa) by the one hundred and eight [states previously mentioned i.e. the one hundred and five plus the triad]. This is the reason why there are mantras on the path of the vital breath.
एवं धीप्राणसंघट्टद्वारेणान्तःसमाविशन् ।
शाम्भवीं परमां धाराम् आणवेन प्रपद्यते ॥१७॥
evaṃ dhīprāṇasaṃghaṭṭadvāreṇāntaḥsamāviśan
śāmbhavīṃ paramāṃ dhārām āṇavena prapadyate (17)
Thus, through the inner penetration [of consciousness] by means of union with the mind and the vital breath, [the yogin] enters the highest stream known as śāmbhava by the means of āṇava.
तद् एवंत्रिविधं प्राप्य गुरोर् आवेशम् उत्तमम् ।
गुरुम् अभ्यर्चयेद् धीमान् देहसर्वस्वदानतः ॥१८॥
tad evaṃtrividhaṃ prāpya guror āveśam uttamam
gurum abhyarcayed dhīmān dehasarvasvadānataḥ (18)
Thus, after having obtained these three highest absorptions from the teacher, the wise should worship the teacher by giving him even all his possessions and his own body (i.e. his physical existence/ life).
नैनं प्रकोपयेन् नास्य वाक्यं किंचन लङ्घयेत् ।
अविचारितम् अस्याज्ञां कुर्याज् ज्ञानं स्थिरं तथा ॥१९॥
nainaṃ prakopayen nāsya vākyaṃ kiṃcana laṅghayet
avicāritam asyājñāṃ kuryāj jñānaṃ sthiraṃ tathā (19)
He should not provoke him to anger or in no way transgress his words, he should carry out his command unhesitatingly, and likewise should make firm the knowledge [he has taught] firm.
इति श्रीमदअभिनवगुप्ताचार्यविशेषविरचितायां तन्त्रवटधानिकायां द्वितीयम् आह्निकम्
iti śrīmadaabhinavaguptācāryaviśeṣaviracitāyāṃ tantravaṭadhānikāyāṃ dvitīyam āhnikam
Thus, ends the second chapter of the Seed of the Banyan Tree of Tantra written by the glorious distinguished teacher Abhinavagupta.