Cidgaganacandrika (study)

by S. Mahalakshmi | 2017 | 83,507 words

Cidgaganacandrika 300 [Shambhava-Shakta-Guru kramas], 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 300 [Śambhava-Śākta-Guru kramas]

Sanskrit text, Unicode transliteration and English commentary of verse 300:

यः शिवात्प्रभृतिसोमपश्चिमस्त्वत्क्रमैकरसिको गुरुक्रमः ।
आननाग्रमिह चक्रभानुतो यत्तु एददुभयं त्वया यया ॥ ३०० ॥

yaḥ śivātprabhṛtisomapaścimastvatkramaikarasiko gurukramaḥ |
ānanāgramiha cakrabhānuto yattu edadubhayaṃ tvayā yayā || 300 ||

Comparative analysis of commentaries and excerpts in English:

[Śambhava-Śākta-Guru kramas with special emphasis to Śāktakrama]

Kramatraya is discussed in various manners. [Mahārthamañjarī-parimala] allocates the status of Mahākrama to the Pīṭhakrama, where empirical body constitutes the pīṭha[1]. The worship of own body is the resort for the best results. Then the Indriyas which form the life support, form the Devatākrama.

Dhāma-Samvit-Varṇa kramas are the Dhāmādi-traya[2]. Then comes the Mūrti krama, which is Śāktakrama. This consists of the three illuminates, which emerge out of Svātantryaśakti, in the form of Sūrya, Candra and Agni as Mūrtis. These naturally kindle the intensity of inner and outer sense organs. When contained, they result in the Paśu status of empirical being. When they broaden, the result is the auspicious form of Paramaśiva-bhāva. Śākta krama is also called the Ānanda krama. Śāmbhava krama is the Meaning absolute, the Prakāśaśiva.

Pīṭha krama is also named as Mahārthakrama and Gurukrama; Dhāmakrama is like wise called Śāmbhavakrama; Varṇakrama is Śāktakrama; Samvitkrama is Gurukrama. All the sensient and insensient being of the manifestation are the effects of these three kramas. Candra causes Ānanda; Sūrya arises out of Śiva; Agni is produce of Sūrya.

From Śiva upto Soma, is the Sāktakrama. Gurukrama is the aspect of Śiva that shines as omni-present in manifestation and hence has its base the Śākta krama. Bhānucakra is Śāmbhavakrama, which acts as the face which is predominant. Śāktakrama forms the substratum for both the Gurukrama and Śāmbhavakrama due to their projection along with Śakti’s expansion. Here in an implied sense, Cakrabhanu, the First of the preceptorial lineage of krama school (Annexure) is mentioned by Kalidasa.

Notes and Sanskrit references:

[1] Cf. [Kramaprakāśikā] p 206 [Cidgaganacandrikā] 300.—

pīṭhasyaiva mahākramatvaṃ parimalai rāddhāntitam—“śivaśktyubhayonmeṣasāmarasyodbhavaṃ mahat | vīryaṃ tasmād deha eva mahāpīṭhaḥ samudgataḥ ||” iti | pīṭhakrame svaśarīrasyaiva pīṭhatayopāsanaṃ prāk kartavyam |

[2] Cf. [Kramaprakāśikā] p 206 [Cidgaganacandrikā] 300.—

jīvopakārakāṇīndriyāṇi śarīrasthānītyataḥ paraṃ devatākramopadeśaḥ | yathoktaṃ mahānayaprakāśe - “dhāmāditritayenaiva vaktrabhaṅgabhayānmanāk | prakāśyate mayā samyag vākyairaviṣamāśayaiḥ ||” iti | dhāma-saṃvit-varṇakramā dhāmāditrayam |

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