by S. Mahalakshmi | 2017 | 83,507 words
Cidgaganacandrika 45 [Gocari—the external body], 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
Sanskrit text, Unicode transliteration and English commentary of verse 45:
खेचरीप्रभृति यच्चतुष्टयं सांशमम्ब ! तव तद् बहिर्वपुः ।
यद् द्वयाद्वयविभागघस्मरं तन्निरंशमबहिर्न वाक्पदम् ॥ ४५ ॥
khecarīprabhṛti yaccatuṣṭayaṃ sāṃśamamba ! tava tad bahirvapuḥ |
yad dvayādvayavibhāgaghasmaraṃ tanniraṃśamabahirna vākpadam || 45 ||
Comparative analysis of commentaries and excerpts in English:
[Gocarī—the external body]
Ambā’s four states excluding Gocarī, are her external body. It is the source of the word (Vākpadam) or that which is spoken of by the word, the objective world, or the Svarūpa of Vāk (self-illumined form of the word, knowledge or source of knowledge). Her perfect undivided state, (Niramśa [niramśam]), is that which swallows all distinctions of duality and non-duality. It may be her Spirit, or Inner or the outer body. When Gocarī becomes the outer body, the other four, form the inner ones.
Śakti as the Parā and Aparā form
- Khecarī denotes the unlimited power of action (sarvakartṛtvādiśakti).
- Gocarī denotes the certainity of identity with Absolute.
- Dikcarī is the identity of awareness of the state of the Absolute.
- Bhūcarī, denotes the identity of the universal presence as a part of His own residing in the heart of Śiva (Pati).
All these are the forms of Vāmeśvarī Śakti, who is united with Śiva and is none other than Citi Śaktirūpa. In her Parā form Śakti is beyond the purview of Vāc, (names and forms) and identical with Prakāśa (Śiva)—because her form at this stage is Nāda. This is the advaita state.
The nine aspects of Nāda are:
In her Aparā form, She is emanating as four forms beginning with Khecarī to project the universe of names and forms. She still shines as the word and meaning considered as one but in divided state.
Notes and Sanskrit references:
 Cf. [Divyacakorikā] p 88-[Cidgaganacandrikā] 45.—
khecaryādipañcavidhanādabindulipimudrāśaktiṣu pūrvoktaprakāreṇa anyatamāntarbhāve caturṇāmave bahissastrīkacāturvarṇyacāturāśramya caturvargādivāgartharūpeṇa sāvayavaprakṛtirūpatāmantaḥ parāpaśyantyādi niravayavaparānādaprakatirūpatāṃ ca pañcamīṃ viṣṛṇoti.
 Cf. [Kramaprakāśikā] p 29-[Cidgaganacandrikā]-45.—
khecaryādiśakticatuṣṭayaṃ sāṃśaṃ śivatattvād bahirbhūtaṃ ca| yattu dvaitādvaitavibhāgaśūnyaṃ śivatattvasāmarasyāpannaṃ citirūpaṃ śaktitattvaṃ tanniraṃśaṃ śivatattvādabahibhartūṃ ca, tattu na vāgvyavahāragocarībhūtamitīmamāgamasaṃpradāya siddhamarthaṃ mātuḥ parāpara vigrahopanyāsamukhane prabodhayan mātaraṃ nutyā'bhimukhīkaroti.
 Cf. [Divyacakorikā] p88-[Cidgaganacandrikā]-45.—
 Cf. Ibid.—
bindvarthacandra rodhinyo nādanādāntaśaktayaḥ |
vyāpikā samanonmanyo navanādāḥ prakīrtitā |