Cidgaganacandrika (study)

by S. Mahalakshmi | 2017 | 83,507 words

Cidgaganacandrika 219 [Kalana meaning and sense], 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 219 [Kālana meaning and sense]

Sanskrit text, Unicode transliteration and English commentary of verse 219:

खे बहिर्घनवृते रुचिस्तमोहारिणी वहसि हास्यरूपताम् ।
त्वं च चिन्नभसि मायया वृते तद्धि काल्यसि परैस्त्वमीक्षिता ॥ २१९ ॥

khe bahirghanavṛte rucistamohāriṇī vahasi hāsyarūpatām |
tvaṃ ca cinnabhasi māyayā vṛte taddhi kālyasi paraistvamīkṣitā || 219 ||

Comparative analysis of commentaries and excerpts in English:

Kālana meaning and sense

Kalana is the Absolute dynamism having five modes, imposing on Absolute, for discharging the five functions, which form the essence of Krama system.

Kalana Śabdārtha

[kala kila bila kṣepe, kala gatau, kala saṅkhyāne, kala śabde]—from these four Dhātus, five meanings are given in Krama.

kṣepo jñānam ca saṅkhyānam gatirnāda iti kramat

Kṣepa (Projection)—Akulaśiva’s Kaulikiśakti for the purpose of projecting universe, divides herself as Svatantra (Icchāśakti) and agitates outwardly to purify the multitudes of souls.—“ahamSattaBeing

Jñāna (Knowledge)—Reflection that it is not different from Absolute occurs after outward agitation.aham-aham

Saṅkhyāna-Vikalpa[1] (Determination)—Differentiation as to “This and Not this” thus word and sense-difference occurs.—“aham-idam.

Gati (Self-Identification)—Attainment of oneness of Self with Absolute. (Prāpti)—“bimba pratibimabavat bheda abheda pradhānam”—“aham-aham-idam-idam”.

Nāda (Pure awareness)—Reflecting on Self—“aham”.

These are the stages in Kalana, which is the activity of Kāli, who is Kramasvarūpā. Śiva is Kāla without Krama (Akrama). Kāli with reference to Śiva is Akrama. Thus she is both Akrama and sakrama.

Notes and Sanskrit references:

[1] Cf. [Kramaprakāśikā] p 148 [Cidgaganacandrikā] 219.—

kṛṣṇavarṇatvaṃ tasyā mahānirvāṇatantre-śvetapītādiko varṇo yathā kṛṣṇe vilīyate |
praviśanti tathā kālyāṃ sarvabhūtāni śailaje || atastasyāḥ kālaśektarnirgaṇuाyā nirāृkateḥ |
hitāyāḥ prāptayogānāṃ varṇaḥ kṛṣṇo nirūpitaḥ || (23 illāse)iti ||

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