Cidgaganacandrika (study)
by S. Mahalakshmi | 2017 | 83,507 words
Cidgaganacandrika 212 [Samhara, Nigraha and Anugraha], 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 212 [Saṃhāra, Nigraha and Anugraha]
Sanskrit text, Unicode transliteration and English commentary of verse 212:
भोग्यभोक्तृमयगा विमर्शगा देवि मां चिदुदरे दृढां दशाम् ।
आर्पयदनलसोममिश्रणस्त्वद्विमर्श इह भानुजृम्भणः ॥ २१२ ॥bhogyabhoktṛmayagā vimarśagā devi māṃ cidudare dṛḍhāṃ daśām |
ārpayadanalasomamiśraṇastvadvimarśa iha bhānujṛmbhaṇaḥ || 212 ||
Comparative analysis of commentaries and excerpts in English:
[Saṃhāra, Nigraha and Anugraha by her Yogic and Tāmasic forms]
In the Universal manifestation, Dṛkśakti projects (Śṛṣṭi) and Smṛtiśakti takes care of the activities during Sthiti.
In between these two, Kāli takes her position to perform the other three aspects—
- Nigraha,
- Anugraha and
- Saṃhāra.
By Yoga, indicating the union of Jīvātmā and Paramātmā and by Tamas she discharges these activities i.e., Yoga and Tamas respectively for Anugraha and Nigraha and Complete tamas for Saṃhāra. At the same time, she is beyond the five activities in manifestation. She is in her immanent and transcendent aspects at the same time. Her transcendent form is called Anāśrita or Anākhyā.[1]
Śakti in Krama and Akrama
Mūlaprakṛti being Sattā, on intending to create, emerges from the state of oneness i.e., from the state of calm ocean, with the help of the waves assisted by Vāyu, churns the ocean to get a solidified form as Parā Bindu. This is associated with the Prāṇicakra which is bound by good and bad karmas.
From this bindu progressively creative force starts as first three division—
Nāda is also called Rāva. Then thirty six tattvas from Mahat to Pṛthvi, emerge from Bīja. Kuṇḍalinī Śakti is Kāli. She wishes to project her own image, hence with her Māyāśakti she prostrates mentally her husband Śiva. Their union produces the Bindu which is Mahākāli.Thus the universal manifestation starts from Bindurūpā Mahākāli.When this emerging path is retraced to the cause of creation as inward journey, then Śakti shines in entirety as Cit. Thus with form and without form Śakti shines in Krama and Akrama. Still she is one with Śiva always.
Notes and Sanskrit references:
[1] Cf. [Kramaprakāśikā] p 142 [Cidgaganacandrikā] 212.—
jātāyāṃ tu sṛṣṭau “vāgeva viśvā bhuvanāni jajñe” “akāraḥ sarvavarṇāgryaḥ prakāśaḥ paramaḥ śivaḥ| hakāro'ntyakalārūpo vimarśaḥ parikīrtitaḥ ||” iti saṅketapaddhati ||