Cidgaganacandrika (study)

by S. Mahalakshmi | 2017 | 83,507 words

Cidgaganacandrika 16 [State of Amba as the three Gunas and their Impact], 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 16 [State of Ambā as the three Guṇās and their Impact]

Sanskrit text, Unicode transliteration and English commentary of verse 16:

सत्त्वमम्ब विहितस्य वस्तुन्स्तत्प्रसादितदयोदयं वपुः ।
स्यात् तमश्च यदिदं निषिद्ध्यते द्वे रजो सदसदन्यरूपतः ॥ १६ ॥

sattvamamba vihitasya vastunstatprasāditadayodayaṃ vapuḥ |
syāt tamaśca yadidaṃ niṣiddhyate dve rajo sadasadanyarūpataḥ || 16 ||

Comparative analysis of commentaries and excerpts in English:

[State of Ambā as the three Guṇās and their Impact]

Siddhā invokes Ambā as existing in the ‘I’ Ahamtā in all beings as Sattva (sat), the illuminous light; Mine or Mamatā as Rajas (sat and asat) and as Idanta—pointed as that or this (tat or idam), i.e Tamas (asat)—Darkness. In other words, when she is conducive to harmony and producing universal love she is Sattva. When she reverses it she remains as Tamas; when she blends both She is in Rajas. In all Guṇās her manifestations remain pure.[1]

The three guṇas - Sattva, Tamas and Rajas in their Subtle forms

I-ness (Aham) in all beings is Sattva, is the body of kālī, the Kilāsa form of the fully luminous light. This relates to all that leads to harmony and love, resulting in Universal Love. That which operates against the Universal love and harmony is termed as Tamas meaning darkness and represents the This “-ness (idam)” aspect. The mixed effect, is termed as, Rajas represented by Mine (Mamata) aspect. At the subtle dormant level they are pure and harmless, shining as such through the entire manifestation.

The transformation of Sattva is Manas which constitutes the will of Īśvara and the Jñāni; For normal people it takes the form of Ahanta. Similarly, the transformation of Rajas is Prāṇa which is the causative aspect in Īśvara and Jñāni; Others feel its presence in the form of vital air (Prāṇa). The transformation of Tamas takes the form of Vāc (Speech) which emerges as the auspicious speech of Īśvara and the Jñāni and is called Vāṇī; Others feel it in the form of Sound. Sūrya, Soma and Agni are the abodes of these three guṇas respectively.[2]

Notes and Sanskrit references:

[1] Cf. [Divyacakorikā] p 38-[Cidgaganacandrikā] 16.—

kramākramapratinivartanena tripuṭīprabhṛtidvādaśaṣoḍaśāntapāryantikaprastāra bhedena tricatuḥ paścavāhamahārthakramarūpatāmapi vaktuṃ chāndogyopani ṣanniruktatrivṛtkṛta tejo'bannātmakabhūtatrayasthūlasūkṣmarūpatvena guṇatrayātmanā sūṣṭyādikṛtyatrayuspharaṇarūpatāṃ ca pratijānīte.

[2] Cf. (Quote-Bhavaprakasa chap–I) -DCp-39-[Cidgaganacandrikā]-16.—

manaḥ prāṇa vācameva guṇatraya ahaṃtāmaya śarīratvaṃ

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