Verse 43

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 43:

सुधाधारासारं निरवधि विमुञ्चन्नतितरां
  यतेः स्वात्मज्ञानं दिशति भगवान् निर्मलमतेः |
समस्ते सर्वेशः सकलसुखसंतानलहरी
  परिवाको हंसः परम इति नाम्ना परिचितः ॥ ४३ ॥

sudhādhārāsāraṃ niravadhi vimuñcannatitarāṃ
  yateḥ svātmajñānaṃ diśati bhagavān nirmalamateḥ |
samaste sarveśaḥ sakalasukhasaṃtānalaharī
  parivāko haṃsaḥ parama iti nāmnā paricitaḥ || 43 ||

By shedding a constant and profuse stream of nectar-like essence,^[1] the Bhagavān^[2] instructs the Yati^[3] of pure mind in the knowledge by which he realizes the oneness of the Jīvātmā and the Paramātmā. He pervades all things as their Lord, who is the ever-flowing and spreading current of all manner of bliss known by the name of Haṃsaḥ Parama (Parama- haṃsaḥ).

Commentary by Śrī-Kālīcaraṇa:

“Constant and profuse” (Niravadhi atitarāṃ).

“By shedding a stream of nectar-like essence” (Sudhā-dhārāsāraṃ vimuñcan).—Thte compound word can be made up and interpreted in four different ways:

1. Shedding a stream of nectar-like essence.

2. The Ādhāra (receptable) of Sudhā (nectar) is Sudhādhāra, by which is meant the Moon; Āsāra is what flows therefrom, a stream. Now, what flows from the Moon is Nectar, which is silvery; hence the whole word means “the silvery beams of the moon”, This adjective proves that the qualified noun is white or transparent like the moon. Shedding =Vimuñcan.

3. Āsāra may, again, mean “what is uttered,” “word”. Sudhādhāra=receptacle of sweetness, which is a quality of nectar; hence Sudhādhārāsāra [sudhādhārāsāraṃ]=nectar-like or ambrosial word. The meaning of Niravadhi would then be “at all times,” and Atitarām would mean “powerful in destroying the darkness, ignorance or delusion.” Vimuñcan should then mean “uttering”.

4. Sudhā, again, may mean “nectar of mercy,” and Sāre is “essence”—i.e., the essence of Brahma-mantra; and Dhārā is a stream (continuous repetition) of the merciful word containing the essence of the Brahma-mantra.

“Instructs the Yati” etc., (Bhagavān nirmala-mater yateḥ svātma-jñānaṃ diśati).

“Yati,”—He whose mind intently rests upon the Devatā of his worship.

Knowledge by which, etc., Paramātmā (Svātma-Jñāna): Svam—Jīvātmā and Ātmā=Paramātmā; and Jñāna^[4] that by which one knows—namely, the Tāraka-brahma-mantra, which leads to a knowledge of the Paramātmā, and thereby helps the worshipper to realise the oneness of the Jīvātmā and Paramātmā. Diśati=Upadiśati (instructs). The above qualifying expressions imply that the qualified noun is the Guru, as instructions regarding Tāraka-brahma-mantra proceed from Him. So it qualifies “Parama-Śiva” in the preceding verse, as He is the Guru. Cf. Gurus- tattva-nirūpaṇa in Lalitā-rahasya.

After describing Guru as “the well-known and excellent Puruṣa who is ever fond^[5] of enjoyment with the Self (Ātma-rati-priya),” it goes on to say: “His beloved is the lustrous One who may be gained with difficulty by the Brahma-vartma (Brahman road). The Para-Brahman is but the effulgence of Her lotus feet.”

By the above passage is meant that the great beauty of Her lotus feet overspreads the heart-lotus of Parama-Śiva who is Para-Brahman. The place for the feet of the lustrous (Tejo-rūpa) Beloved (Śakti) of the Guru is on the breast of the Guru,^[6] and not on that of any other Puruṣa. Hence Parama-Śiva and the Guru are one and the same.

The Nirvāṇa-Tantra also says^[7]: “In the Lotus in the head is Mahādeva—the Parama-Guru: there is in the three worlds no one, O Deveśī, who is so deserving of worship as He. O Devī, meditate on His form,^[8] which includes all the four Gurus.”^[9]

This Parama Śiva is outside the triangle in the pericarp, and above the Haṃsaḥ of which we speak below.

The Kaṅkāla-mālinī Tantra^[10] says: “In the pericarp of this Lotus, O Deveśī, is the Antarātmā, and above it the Guru. The Maṇḍalas of Sun and Moon are also there.” And after having spoken of the presence of different things in their order up to Mahā-śaṅkhinī, it then proceeds: “Below it, O Deveśī, is the Trikoṇa (triangle), placed in the Maṇḍala of.Moon; and having meditated there on the undecaying Kalā, (one should meditate) within upon the seventeenth Kalā, by name Nirvāṇa which is like a crescent” (Kuṭilā).^[11]

The above passage speaks of the presence of Amā-Kalā, and so forth, within the triangle in the Candra-Maṇḍala. The Guru therefore is below them and above Antarātmā. Now, if it be asked how it is that, the Kaṅkāla-mālinī having placed the Guru over the Antarātmā, the Guru is spoken of as placed above Haṃsah, the answer is that the Antarātmā and the Haṃsaḥ are one and the same.

Cf. Guru-dhyāna in Kaṅkāla-mālinī^[12]: “Meditate on your Guru seated on a shining throne (Simhāsana) placed on the excellent Antarātmā between Nāda and Bindu,” etc. Also elsewhere: “Meditate on your Guru, who is the image of Śiva Himself, as seated on the Haṃsa-pīṭa which is Mantramaya.” Also cf. the Annadā-kalpa-Tantra^[13]: “Meditate on your Guru in the white Lotus of a thousand petals in the head; He is Parama-Śiva seated on the Haṃsa among the filaments.”

On a careful consideration of the above authorities, the identity of Haṃsa with Antarātmā becomes clear. By the expression “one’s own Guru, who is Parama-Śiva,” it is to be understood that Parama-Śiva Himself is the Guru.

The following passage, which relates to the Sahasrāra, shows that Parama-Śiva is in the triangle: “Within (or near) it (Sahasrāra) is the lightning-like Triangle, and within the Triangle are the two Bindus which make the imperishable Visarga. There in the empty void is Parama- Śiva.”

These conflicting views lead to the conclusion that the Guru is within the triangle in the pericarp of the upturned Lotus of twelve petals, below the pericarp of the Sahasrāra and inseparable from it. This has been made clear in the Pādukā-pañcaka-Stotra.^[14] From these passages it is not to be inferred that the Guru is within the triangle in the pericarp of the Sahasrāra. The triangular Haṃsa is below the middle triangle; otherwise it would conflict with the authority of the Kaṅkāla-mālinī- Tantra.

“He pervades all things as their Lord”—(Samāste sarveśaḥ)—i.e., in this pericarp dwells He who is the Lord of All. Now, by saying that Parama-Śiva is there, it has been said that Īśvara (Lord) is there; then why this repetition? But there is an object in so doing, as the following qualifying expressions will show. The Sarveśa (Lord of All) is the Haṃsa—i.e., He is the Mantra “Haṃ-Saḥ”.

Cf. Prapañca-sāra: “She whose name is Tattva is Cinmātrā^[15]: when by proximity to the Light she wishes to create,^[16] She becomes massive (Ghaṇībhūya) and assumes the form of Bindu. Then in time She divides Herself in two: the one on the right is Bindu, and that on the left side is Visarga. The right and left are respectively distinguished as male and female. Ham is the Bindu, and Saḥ is the Visarga; Bindu is Puruṣa, and Visarga is Prakṛti; Haṃsaḥ is the union of Prakṛti and Puruṣa, who pervade the Universe.”

The Mahākālī-Tantra speaks clearly on the subject (Paṭala I): “In the empty space^[17] in the Candra-Maṇḍala^[18] which is within the Sahasrāra, adorned with a celestial gateway, are the letters Haṃ and Saḥ, over which (meditate on) Him who is pure like rock crystal and dressed in pure white silken raiment, and so forth.” Here the letters Haṃ and Saḥ are explicitly spoken of.

Or if Haṃsa and Parama be read separately as Haṃsa and Parama it would mean “He who is known as Haṃsa and Parama”. The Author himself speaks of Him as Haṃsa in the forty-ninth verse. Or if the two words be read together, then the meaning would be “He who is known by the name of Parama-haṃsa,” by one of the exceptional rules of Karma- dhāraya-Samāsa this word having been formed, the word ‘antaḥ’ being omitted. Cf, Āgama-kalpa-druma: He is called Parama-haṃsah, pervading all that is moving and motionless.”

“Who is the ever flowing” etc., (Sakala-sukha-santāna-laharī-parīvāha)—i.e., in Him becomes manifest in every possible way all kinds of imperishable and increasing happiness; that is, He is, as it were, an interminable chain of happiness.

It has previously been said that this Haṃsa is below Parama-Śiva.

Footnotes and references:

[1]:

As appears from the Commentary post, this may be variously translated as follows: “By shedding a constant and profuse stream of nectar resembling the silvery beam of the Moon,” or “By unremitting and nectar-like words strong for the destruction of the darkness of delusion,” or “By constant repetition of the word which is nectar-like in its mercy and contains the essence of the Brahma-mantra.”

[2]:

That is, the Lord as the possessor of the six forms of Aiśvarya.

[3]:

Self-controlled, whose mind is unified with the object of worship.

[4]:

Jñāna is spiritual knowledge or wisdom, and Vijñāna is the knowledge of the material world (science).

[5]:

i.e., who is engrossed in.

[6]:

This is in praise of Śakti, without whom Śiva is Śava (a corpse, and finable to move.)

[7]:

This passage occurs in the 3rd Paṭala of the Nirvāṇa-Tantra (Rasika Mohana Chaṭṭopādhyāya’s Edition, p. 3), and is in answer to the following question of the Devī: “The Deva who is in the Turīyadhāma (the fourth state) is unquestionably the Paramātmā; if he be placed in the Lotus in the head, how can obeisance be made to him outwardly?” That is, How can the Sādhaka bow to him who is in the head which is itself bowed?

[8]:

The passage as quoted by the Commentator reads “Tadamśaṃ” (his part); in R. M. Chaṭṭopādhyāya’s Edition it reads “Tadrūpaṃ” (his form), which reading is here adopted.

[9]:

i.e., Guru, Parama-Guru, Parāpara-Guru, and Parameṣṭi-Guru.

[10]:

This passage occurs in Paṭala II (p. 3 of R. M. Chaṭṭopādhyāya’s Edition), which in its entirety runs thus: “In it (Sahasrāra), O Deveśī, is the Āntarātmā, and above it Vāyu, and above Mahānāda is Brahma- randhra. In the Brahmarandhra is Visarga, which is Eternal Peace and Bliss. (Peace—Nirañjana, which also means stainless, free from delusion). Above it is the Devī Śaṅkhinī, the Creatrix, Maintainer, and Destructress..Having meditated on the Triangle placed below, He thinks that Kailāsa (the paradise of Śiva) is there. O Mahādevī, by placing the undisturbed Cetas (heart or mind) here one lives in bliss to the full term of one’s life (Jīva-jīvī) free from all ills, and for such a one there is no rebirth. Here constantly shines Amā Kalā which knows neither increase nor decay, and within it, again, is the seventeenth digit, known as Nirvāṇa-Kalā. Within Nirvāṇa-Kalā is the fiery Nibodhikā. Above it is unmanifested Nāda, effulgent as ten million suns. It is the excellent Nirvāṇa Śakti, the cause of all. In this Śakti it should be known that Śiva who is changeless and free from illusion abides.”

[11]:

See Jñānārṇava-Tantra, XXIV, 36.

[12]:

Paṭala III.

[13]:

This quotation is not traceable in Prasannakumāra Śāstrī’s Edition of this Tantra.

[14]:

See notes to v. 7 of the Pādukā-Pañcaka.

[15]:

Vide ante, v. 39. The text quoted here differs from that of the edition published by me (See ch. I, vv. 41-44, Tāntrik Texts, Vol. III).

[16]:

Vicikīrṣu—“wishes to distort herself.” Here “distortion,” or stress, is creation. See Introduction.

[17]:

Śūnya. The Śūnya is the empty space within the Bindu.

[18]:

The locative is to be read Sāmīpye-saptamī—that is, the space is not in, but near, the Candra-Maṇḍala; otherwise there appears to be a contradiction.