Cidgaganacandrika (study)
by S. Mahalakshmi | 2017 | 83,507 words
Cidgaganacandrika 215-216 [Knowledge of Prakasha Bindu is ultimate], 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 215-216 [Knowledge of Prakāśa Bindu is ultimate]
Sanskrit text, Unicode transliteration and English commentary of verse 215-216:
या दशासु निखिलासु सर्वथा सर्वतः स्फुरति चित्परा सकृत् ।
गुप्तभाषितजगद्विजृम्भणा मन्त्रतां भजसि तत्त्वमम्ब सा ॥ २१५ ॥
अक्षिमात्रविसरच्छिखं शिवे वह्निमुग्रमुदरे वितन्वती ।
ग्रस्तकालतनुभानुमत्कला स्वोदये दिशसि शक्तिजृम्भणम् ॥ २१६ ॥yā daśāsu nikhilāsu sarvathā sarvataḥ sphurati citparā sakṛt |
guptabhāṣitajagadvijṛmbhaṇā mantratāṃ bhajasi tattvamamba sā || 215 ||
akṣimātravisaracchikhaṃ śive vahnimugramudare vitanvatī |
grastakālatanubhānumatkalā svodaye diśasi śaktijṛmbhaṇam || 216 ||
Comparative analysis of commentaries and excerpts in English:
Knowledge of Prakāśa Bindu is ultimate
Paramātma and Paśu differ only in respect of the neccessity of Indriyas to acquire knowledge. Śakti by her own will adorns the Paśu—form for the purpose of manifestation. Thus she splits into two halves as Prakāśa and Vimarśa. Paśu—form spreads as thirty six tattvas. Then in the Layakrama she draws back the entire Jagat into her to combine the two halves.
Only her being (sattā) is felt and Jagat remains contemplation through:
Śakti’s retinue [of the following five Mudrā-śaktis are significant[1]]—viz.,
By knowing her Prakāśa-bindu form, all the other worldly practices like mudrās etc., for attaining her become futile.
Significance of Mantra form of Śakti
Sphuratta, who emanates the universe of Names and forms, and illumines the Jagat, does so after secret counseling with Śiva thus ‘for the welfare of the Jagat shall we manifest and illumine the same’[2]. She herself is the form of Jagat. She spreads her shine in all manners and in all things that are created.
She is the combination of [the following three Śaktis and she is ever-present[3]]—
The sādhaka, who intends to attain Kāli, follows the secret path of Mantras and gets enlightened by pleasing the respective deities.
Notes and Sanskrit references:
[1] Cf. [Kramaprakāśikā] p 134 [Cidgaganacandrikā] 215.—
śivena saha yad “lokahitāya jagadavabhāsanaṃ kuryāmityātmaṃka sammantraṇam, tadeva jagadavabhāsanaṃ, “sa bhūriti vyāvaharat sa bhūmimasṛjat” ityatra mānasasaṃkalpa rūpoktaśabdaprayogarūpaṃ bhāṣaṇam |
[2] Cf. [Kramaprakāśikā] p 144 [Cidgaganacandrikā] 215.—
yā prasiddhā parā cit ‘parāsya śaktirbahudhaiva śrūyate svābhāvikī jñānabalakriyā ca”
itīcchājñānakriyāsaṃghaṭṭarūpā naisargikī śaktiḥ sakṛt nityam, “sṛkadvibhāto'yamātmā” ||
[3] Cf. [Kramaprakāśikā] p 145 [Cidgaganacandrikā] 216.—
āha rahasye—
“na tatra sūryo bhāti na candratāraṃka nemā vidyuto bhānti kutoyamagniḥ |
tamave bhāntamanu bhāti sarvaṃ tasya bhāsā, sarvamidaṃ vibhāti ||” 6|14