Cidgaganacandrika (study)

by S. Mahalakshmi | 2017 | 83,507 words

Cidgaganacandrika 44 [Transformation of Vyomeshvari], 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

Verse 44 [Transformation of Vyomeśvari]

Sanskrit text, Unicode transliteration and English commentary of verse 44:

स्फारिता जनति सेयमेषणा खेचरत्वसमुपाश्रिता दिशि ।
अक्षचक्रमनुजग्मुषी गवि प्राप्तगोचरपदा भव स्वयम् ॥ ४४ ॥

sphāritā janati seyameṣaṇā khecaratvasamupāśritā diśi |
akṣacakramanujagmuṣī gavi prāptagocarapadā bhava svayam || 44 ||

Comparative analysis of commentaries and excerpts in English:

[Transformation of Vyomeśvari]

Śakti (Bhavā) with her power of desire (Mahodaya or Vyoma Vameśvari) tranforms in different states as:

  1. Khecarī, (Prāna Śakti);
  2. Dikcarī, all pervading;
  3. Gocarī, revealing through senses; and
  4. Bhūcarī, the objective world[1].

The Icchāśakti expands as universe gradually from cidgagana.

The first wave i.e. Icchāśakti[2] taking her place in the cave of heart, spreads in all directions to become Jñānaśakti, knowledge and then emerging as subtle sense organs[2] for receiving the knowledge as Kriyāśakti, unfolds the universe identifiable by names and forms (Nādanavaka).

In the physical world, in human being:

1) Khecarī is the Knower (pramātṛ) who moves in the vast expanse of conciousness.

2) Gocarī is the Antaḥkaraṇa (Buddhi, Manas, Citta and Ahaṅkāra) the subtle organs.

3) Dikcarī operates amongst the Jñāna indriyas (Tvak, Cakṣus, Śrotras-jihvā and Ghrāṇa) organs of knowledge and Vāk, Pāṇi, Pāda, Pāyu, Upasthā—the karmendriyas (Pramāṇa) i.e. the senses of perception.

4) Bhūcarī, (Prameya) is the objects of perception in the form of the empirical beings of name and forms.

The boundless nature and power of Ātmā is concealed into limitations in the Sādhaka.

Another interpretation is given in the Divyacakorika commentary. Accordingly:

  1. aḥ” is the Prāṇaspanda, (Śākta-anuttara-visarga);
  2. am” is the Nādaspanda (Śambhava-anuttara-visarga);
  3. āsam” is Khecarī Śakti (Prāṇa-visargarūpa).

This Khecarī moves in the space, (Daharākāsa as well as Bhūtākāsa) Ether. Antas-khecarī moves in Daharākāsa. Bahis-Khecarī moves in Bhūtākāsa [Bhūtākāśa?] and gains the nomenclature at this stage as the Khecarī mudrāśakti.[3] From the letter “a” to “kṣa” using the pratyāhāra pattern of Panini, all the letters based on the organs of speech beginning with Vāc is called Dikcarī mudrā.[4] That Śakti becomes Gocarī at the meeting point of the organs and object of denotation.[5] As the letter “go” denotes earth, so, when that Śakti reaching the earth gets the name as Bhūcarī.[6]

Notes and Sanskrit references:

[1] Cf. [Divyacakorikā] p 86-[Cidgaganacandrikā] 44.—

kartṛkāryakriyāmayatripuṭhyā eva jñānakriyormirūpeṇa mahodayatanurūpatāṃ nirūpya tasyā eva sthānabhedaprayuktakhecarībhūcarīdṛkcīradikcīragocīratvarūpa vakṣayamāṇalakṣaṇa dharmapañcakātmanā tricatuḥpañcavāha mahārthatāmapi darśayati.

[2] Cf.[Kramaprakāśikā] p28-[Cidgaganacandrikā]-44.—

yā cid gaganacarī ādyaspandarūpā eṣaṇāśaktiḥ sā jñānaśaktisamutpādānantaraṃ kriyāśaktyātattadarthākāreṇa prasāritā satī indriyagocaratvamāpannā vāgvyavahāragocarā bhavati |

[3] Cf. [Divyacakorikā] p 87-[Cidgaganacandrikā]-44.—

khecarīmudrālakṣaṇam–antarlakṣobahirdṛṣṭiḥ nimeṣonmeṣa varjitaḥ | iyaṃ sā khecarī mudrā sarvatantreṣu gopitā |

[4] Cf. Ibid.—

akṣacaṃkra ādikṣānta pratyāhāreṇa mātṛkāṇarcaṃkra indriyacaṃkra ca | tadanusṛtya dikcarīnāyikā śakti mudrābhavati || ibid.

[5] Cf. Ibid.—

viṣayendriya saṃsargasthānam prāpya gocarī bhavati | ibid.

[6] Cf. Ibid.—

gośabdasya bhūvācakatvasya avagamāt bhūmisaṃcārasthānam prāpya bhūcarībhavati |

Like what you read? Consider supporting this website: