Cidgaganacandrika (study)

by S. Mahalakshmi | 2017 | 83,507 words

Cidgaganacandrika 12 [Ambika is Kilasa], English comparative study extracted from the two available commentaries—the Divyacakorika and the Kramaprakashika. The Cidgagana-candrika is an important Tantric work belonging to the Krama system of Kashmir Shaivism. Written by Kalidasa (Shrivatsa) in 312 Sanskrit verses, it deals with the knowledge regarding both the Macrocosmic and Microcosmic phenomena

This book contains Sanskrit text which you should never take for granted as transcription mistakes are always possible. Always confer with the final source and/or manuscript.

Verse 12 [Ambika is Kilāsa]

Sanskrit text, Unicode transliteration and English commentary of verse 12:

यः किलास स किलास ईश्वरः ख्यातसत्त्वलुलितोर्ध्वमूर्धनि ।
प्रत्यहं जननि यत्र तिष्ठति त्वं स सत्त्ववपुरद्रिरस्य यः ॥ १२ ॥

yaḥ kilāsa sa kilāsa īśvaraḥ khyātasattvalulitordhvamūrdhani |
pratyahaṃ janani yatra tiṣṭhati tvaṃ sa sattvavapuradrirasya yaḥ || 12 ||

Comparative analysis of commentaries and excerpts in English:

[Ambika is Kilāsa]

There is the highest peak of Kilāsa, the highest pinnacle of Sattva (Light) predominating Rajas and Tamas. Kāleśvara lives in that luminous mountain Kilāsa. That Kilāsa is Ambikā. It is to be recollected here that “aham asauḥ” refer to Ātma-Parā-mantras in the path of realization. In ignorance there is an assumption of a mountain Kilāsa, in the Himalayas and one Iśvara living there; but where fire of knowledge burns, the Sākṣātkāra i.e the experience (asauḥ-aham) , “so'ham”, reveals the non-dual state, the Sāttvic Kilās.[1]

Īśvara—Vācyārtha for Kilāsa vācaka and Śakti as Kailāsa his abode.

Prior to manifestation Īśvara was one without a dual. (Kila āsa). Kilāsa is the Īśvara, and the place of his dwelling is Kailāsa. In the phenominal world Īśvara’s abode is stated to be the snow covered peaks of Kailāsa mountains. In the process of creative force of Śakti through her three guṇas, he took the pure and bright sattva guṇa as his abode, which dominated the Rajas and Tamas guṇas. This predominant Sattva guṇa is Śakti[2] only.

Aham (I) and Asauḥ (He) are the words of discrimination that indicate duality. The path of liberation through attaining the Sāttvic state and knowing the knowable, removes this duality. The conciousness “so'ham” (I am He) the oneness, is attained by realizing the concept of Śakti and Śiva as sāttvic Kilās and Īśvara.

Notes and Sanskrit references:

[1] Cf. [Divyacakorikā] p 30-[Cidgaganacandrikā] 12.—

kālapalitaśirasīva jñānapalitaśirasyapi ṣaḍadhvātītavāgarthayugalātmanā vyāvahārika māśrayāśrayibhāvamapi vivecayati.

[2] Cf. [Kramaprakāśikā] p 8-[Cidgaganacandrikā]-12.—

sattvapradhānāmīśvaraśaktiṃ kālīmādhibhautikamīśvarādhiṣṭhitaikalāsa sāmyena ādhyātmikakailāsarūpatayā varṇayati |

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