Mrigendra Tantra
mṛgendra-tantram
April 24th, 2022
Notes by Andrei Safronov:
“Despite the war, we continued classes with the senior Sanskrit group and finished the translation of the third chapter of the Mrigendra Tantra, devoted to yoga. In doing so, we set up a linguistic experiment. Usually, when translating logical texts, we tried to make the syntax of the translation as close to the original as possible, for example, by keeping parts of speech (translate the participle as a participle, etc.). The resulting translation was convenient for people learning Sanskrit, as it allowed them to check with the original, but its euphony and ease of reading suffered. This time we devoted a few lessons to stylistics and allowed ourselves to “literalize” the translation, i.e., to express the ideas in the language into which we were translating, even with a significant departure from the original syntax.
In addition, we have made many references, which will allow the reader to notice references to other yoga treatises that are not obvious at first glance.
In general, Mrigendra has turned out to be a very interesting text. Being one of the earliest texts of Hatha Yoga, it seems to be at the intersection of early Hatha Yoga, Tantra and magic. The text clearly shows traces of the influence of Tantraloka and Vijnana Bhairava Tantra, numerous references to the Yoga Sutra, and a polemic between the “iconoclastic” and “iconophilic” directions in Tantrism. Some practices presented here clearly anticipate those from the Shiva Svarodaya Shastra (working with separated breath through a separate nostril). In addition, there are techniques of combining the primary elements, well known in Chinese medicine, but not previously encountered in Indian texts (whether there is borrowing – I do not know). The combination of yoga with magical practices is also of interest”.
Мригендра-тантра
athānātmavatāṃ matvā svādhikāraṃ suduṣ-karam ।3.1.a
yater annātmavat-tāyai deśikādyā jigīṣavaḥ ॥ 3.1.b ॥
tad-ātmavattvaṃ yogitvaṃ jitākṣasyopapadyate ।3.2.a
prāṇāyāmādy anuṣṭhānāj jitākṣatvaṃ śanaiḥ śanaiḥ ॥ 3.2.b ॥
Yogis of various kinds1 recognise that mastery of the self is inaccessible to those who do not know themselves. Aspiring victory [over self], [they] strive for the knowledge of the self.
Therefore, being a yogi is a being of oneself that relies on knowing oneself and owning oneself.2
[It] is attained by those who have conquered eyesight and other sense organs.
The subjugation of the sense organs [is achieved] gradually through pranayama and other practices.
1 Literally in the text: ‘practices starting from the deshikas’.
2 Literal translation of the sentence ‘To be a yogi is to know oneself’. In our translation we rely on Nilakantha’s commentary, so the translation is somewhat broader than the original text.
ātmavattvaṃ yogitvaṃ (ātmavattvaṃ — is yogitvaṃ)
Yogitvaṃ — is an abstract noun from the word yogin. Yogin — one who masters yoga; yogitvaṃ, in turn, is yogicness.
It is more problematic to translate the word ātmavattvaṃ. The difficulty in translating the word ātmavattvaṃ was brought about by Nilakantha’s commentary on this text:
ātmā vidyate yeṣāṃ te ātmavantaḥ – One who has selfhood (atman) is ātmavat.
ātmavat is usually translated into Russian as “self-controlling”. “Self-controlling” most often means the ability to control emotions. The commentary specifies that the suffix vat in the word ātmavat should be understood in the sense of vidyate (is) – one of the verbs of being. That is, ātmavat – being oneself.
There are several roots of being in Sanskrit, but only the root vid has a variety of meanings: ‘to know’, “to be”, “to abide”, “to acquire”, “to realise”.
We believe that the author of Nilakantha’s commentary chose this root for a reason, so we emphasise that ‘yogicness is the kind of being of the self that rests on knowing and owning the self”.
prāṇāyāmaḥ pratyāhāro dhāraṇā dhyāna-vīkṣaṇe । 3.3.a
japaḥ samādhir ity aṅgāny aṅgī yogo ‘ṣṭamaḥ svayam ॥ 3.3.b ॥
These [practices] are: pranayama, pratyahara, dharana, dhyana, vikshana, japa, samadhi3. Yoga itself [as a compound4] is the eighth and main part.
4 Здесь слово «йога» как часть среди других восьми понимается в значении «соединение» (в том числе и соединение предыдущих частей йоги). Тогда как «йога» как система производится от другого значения корня yuj – «контролировать».
prāṇaḥ prāg udito vāyur āyāmo ‘sya prakhedanam ।3.4.a
preraṇākṛṣṭi-saṃrodha-lakṣaṇaṃ kratu-doṣanut ॥ 3.4.b ॥
Прана — энергия, описанная ранее5. Ее контроль (пранаяма) — это разделение [дыхания] по признакам на [такие фазы]: задержка6, вдох, выдох и устранение недостатков органов чувств7.
5 В первой главе.
6 Возможен перевод «остановка».
7 В «Иша-упанишаде» слово «крату» упоминается в значении «разум»: «О разум, помни о сделанном!» (क्रतो स्मर कृतँ). Здесь этот редкий термин мы перевели как «органы чувств».
tataḥ sukha-lava-āsvāde teṣāṃ vṛttasya cetasaḥ । 3.5.a
pratyāhāro vidhātavyaḥ sarvato vinivartanam ॥ 3.5.b ॥
Далее [после пранаямы], следует практиковать пратьяхару. [Пратьяхара] является возвращением направленности сознания8 отовсюду, где [органы чувств] пребывают во вкушении [даже] малейшего удовольствия.
8 четас.
tenendriyārtha-saṃsarga-vinivṛtteś cito matiḥ ।3.6.a
dhāraṇā-yogyatām eti pade svecchā prakalpite ॥ 3.6.b ॥
Благодаря этому [пратьяхаре], вследствие возвращения направленности сознания9 от объектов органов чувств10, разум становится способным к концентрации (дхаране) на предмете, выбранном по своей воле.
9 чит.
10 индрия-артха.
cintā tad-viṣayā dhyānaṃ tac-cādiṣṭaṃ muhur-muhuḥ । 3.7.a
tad ekatānatām eti sa samādhir vidhīyate ॥ 3.7.b ॥
Дхьяна — размышление об объектах концентрации (дхараны). Будучи направляемой [на них] снова и снова, эта (дхьяна) становится непрерывной11 — так определяется самадхи.
11 Термин ekatānatā явно отсылает к Йога-сутре.
japas tad-bhāṣaṇaṃ dhyeya-saṃmukhī-karaṇaṃ mune ।3.8.a
ūho ‘bhivīkṣaṇaṃ vastu-vikalpānantaroditaḥ ॥ 3.8.b ॥
yadā vetti padaṃ heyam upādeyaṃ ca tat-sthiteḥ । 3.9.a
tat poṣakaṃ vipakṣaṃ ca yac ca tat poṣakaṃ param ॥ 3.9.b ॥
О мудрый, джапа — это проговаривание, имеющее целью обдумывание.
Абхивикшана12 — это непрерывное размышление, порождаемое сомнениями в представлениях об объектах.
Благодаря [этой практике], [йогин] знает, какие объекты13 [размышления] следует отбросить, а какие — принять, какие [объекты] препятствуют размышлению, а какие — способствуют, [а также знает], какие [объекты] способствуют [размышлению] в максимальной степени.
12 Абхивикшана — философская рефлексия.
13 Pada — многозначное слово, оно означает как объект дискуссии, так и состояние, место и слово. Считаем, что слово было выбрано специально и все значения должны быть учтены: Благодаря [обхивикшане, йогин] знает какие слова, состояния, объекты следует отбросить, а какие — принять…
eṣu vyasta-samasteṣu kṛta-yatnasya yoginaḥ ।3.10.a
vibhānti śaktayo viśvaṃ vyāpya bhānor iva tviṣaḥ ॥ 3.10.b ॥
Подобно сиянию солнца, освещают мир силы (шакти) йогина, старательно практикующего эти [части йоги], как каждую в отдельности, так и все вместе.
na tamīṣṭe naraḥ kaścit rakṣodānava-mānavāḥ ।3.11.a
rorucānam atītyaitān dṛk-kriyā-prāṇa-rociṣā ॥ 3.11.b ॥
Никто, ни человек, ни данава, ни ракшас не управляет этим ярко сияющим [йогином], поскольку [он] превзошел их мощью энергии, действия и познания.14
14 Эта строка отсылает к Пашупата-сутре.
nivṛtter manaso hetuḥ saṃsargāt prāṇa-khedanam । 3.12.a
nivṛttir dhāraṇādīnāṃ mūlaṃ sarvasya tat-tataḥ ॥ 3.12.b ॥
Контроль дыхания является причиной возвращения манаса из соединения [с объектами органов чувств].15
Возвращение [манаса] является основанием [для других частей йоги], начиная с концентрации, поэтому [контроль дыхания] является основой всего [учения йоги].
15 По контексту всего текста эта строка должна находиться после строки 4.6.
vistareṇa sura-śreṣṭha vipra-kṛṣṭaṃ ca yat-sthitam ।3.13.a
yad-anyat sādhanaṃ kiṃcid yoga-siddheś ca kathyatām ॥ 3.13.b ॥
[Просьба:]
..О лучший из богов, расскажи, пожалуйста, подробнее о каком-нибудь другом, более детализированном методе достижения успеха (сиддх) в йоге.
na śakyaṃ vistarād vaktuṃ tat-prasaṅga-bhayād vidheḥ ।3.14.a
praśnasyāvaśyavācyatvāt tathāpy uddeśa ucyate ॥ 3.14.b ॥
[Answer:]
According to the precepts, one should not elaborate on this for fear of excessive attachment to detail. But in view of the fact that the question must be answered, I shall give a brief instruction.
mūtrādy utsṛjya vidhivad ekārdha-daśa–saptabhiḥ ।3.15.a
mṛdbhir liṅga-gudā-savya-hasta-yugmāni śaucayet ॥3.15.b ॥
dvir vratī trir apaḥ pītvā dvir vimṛjyānanaṃ spṛśet । 3.16.a
svabāhu-nābhi-hṛt kāni dvis trir vā śaucitādharaḥ ॥ 3.16.b ॥
hita-jīrṇāśana-svasthas tri-kuḍyāveṣṭite gṛhe । 3.17.a
bādhā-śūnye vanādau vā svāsana-stha udaṅ-mukhaḥ ॥ 3.17.b ॥
namas kṛtya maheśānam umā-skanda-gaṇādhipān । 3.18
ṛju-grīvā-śiro-vakṣā nāsāgrā-hita-dṛg-dvayaḥ ॥ 3.18 ॥
pārṣṇibhyāṃ vṛṣaṇau rakṣan dantair dantān asaṃspṛśan ।
viṣṭabdha-deho dantāgre jihvām ādāya susthitaḥ ॥ 3.19 ॥
recayec chakti-paryantaṃ puṭenaikena mārutam । 3.20.a
sa recakas, tad-abhyāsād vedha-vikṣipta-karmasu ॥ 3.20.b ॥
kramaśaḥ śaktatām eti vikṛṣṭa-viṣayeṣv api ।3.21.a
Having emitted urine and similar [secretions], one should use clay to cleanse the penis, anus and hands, starting from the left [side], [repeating the cleansing] one, five and seven times respectively, according to the instructions.16
One who observes the vows [should repeat it] twice. Having drunk water thrice, let him wipe his lips twice and with clean lips touch his hands, navel, heart and head two or three times.
Being in good condition due to properly cooked wholesome food, [having settled down] in a quiet hut with three walls or in a forest and [other] similar [secluded] places, sitting facing north, having performed the worship of Shiva, Uma, Skanda and the Leader of the Ganas (Ganesha), concentrating the gaze on the tip of the nose, [keeping] the neck, head and chest in one line, covering the testicles with the heels, not closing the jaws, keeping the body straight, steady and immobile, placing the tongue in the upper teeth, let him exhale air completely through one nostril. This is – the exhalation (rechaka).
Through this exercise [the yogi] gradually attains the ability to such actions as dispelling and piercing [enemies or their consciousness], even if they are distant.17
16 Соответственно: пениса — один, ануса — пять и рук — семь раз.
17 Соотносится с магическими ритуалами Атхарваведы.
bāhyena vāyunā mūrteḥ śakti-sīma-prapūraṇam ॥ 3.21.b॥
pūrakaḥ sa tad-abhyāsāt sugurv api vikarṣayet ।3.22.a
Filling the body with air from outside to the limit is inhalation (puraka).
With the help of this exercise one can attract [to oneself]18 even very weighty things.
18 Which also correlates with the ritual action of attracting to oneself any objects, both physically heavy objects and important objects (the word guru was used, which has both of these meanings).
tyāga-saṃgrahaṇe hitvā nirodhaḥ kumbhakaḥ smṛtaḥ ॥ 3.22.b ॥
rodha-śaktis19 tad-abhyāsād vyaktim ety anivāritā ।3.23.a
When inhalation and exhalation cease, [there arises] the holding [of breath] known [as] kumbhaka.
As a consequence of this exercise, the ability to hold [desired objects] without hindrance is manifested.
19 Термин встречается в Йога-бхашье: комментарий к 3-17, а также в Тантралоке – 1-13.
tyāga-saṃgrahaṇe hitvā nirodhaḥ kumbhakaḥ smṛtaḥ ॥ 3.23.b ॥
rodha-śaktis tad-abhyāsād vyaktim ety anivāritā ।3.24.a
Then the yogin [becomes] an expert in this movement [of prana] through the channels of the moon, sun and Lord (sushumna). Having learnt the applicability of the properties of this [movement of prana through the three channels], [he] will be able to attain what he desires.
pūrakaṃ kumbhakaṃ vāpi bhajec candra-pathi sthite ॥ 3.24.b ॥
puṣṭi-mṛtyu-jayādy-arthaṃ svātmano’nyasya recakam । 3.25.a
[A yogin] should practice puraka or kumbhaka to [improve] his health and defeat death, and to [achieve the same goals for] another, [one should practice] rechaka c [prana] in the lunar (left) channel.
anagni-jvalane vṛkṣa-śoṣaṇe bīja-nāśane ॥ 3.25.b ॥
stobhonmāda-viṣoddīpti-pramukheṣu tu recakam ।3.26.a
Rechaka [with prana in the solar (right) channel should be practised] in heat without fire20 when [it is necessary] to dry up trees, destroy crops, and for [such purposes as] burning obstacles, intoxicants and poisons.
dhyānārcana-japādyeṣu deha-tyāge ca śāṅkare ॥ 3.26.b ॥
kumbhako recakaś ceṣṭo dīkṣā-saṃsthāpaneṣu ca । 3.27.a
In dhyana, veneration of gods, japa and other [similar practices], as well as in leaving the body and performing initiations, it is desirable [to perform] kumbhaka and rechaka [with prana] in the channel of the Lord (in the sushumna).
yavīyān madhyamo jyeṣṭhaḥ sa tālair dvādaśādibhiḥ ॥ 3.27.b ॥
tālo dvādaśabhir jānu-pariṇāha-paribhramaiḥ । 3.28.a
This [pranayama] is short, medium and long, [short has a duration of] 12 tala21.
Tala is [the time of] twelve revolutions [with the palm of the hand] around the knee.22
21 Из комментария следует, что средняя и продолжительная имеют длительность 24 и 48 тал соответственно.
22 То есть время, за которое проходит 12 оборотов ладонью вокруг колена.
so ‘pi dhyāna-japopetaḥ sagarbho’nyastad ujjhitaḥ ॥ 3.28.b ॥
yathā sagarbhaḥ sthairyāya manaso na tathetaraḥ । 3.29.a
That [pranayama] [which] is accompanied by dhyana and japa [is] called “with-seed,” otherwise it is “without-seed.” [Pranayama] “with-seed” [is] suitable for the steadiness of manas, [the one] “without-seed” for the other.
prātar niśākṛtaṃ pāpaṃ, dinānte ca divākṛtam ॥ 3.29.b ॥
hanty agarbho ‘pi devānāṃ pracalatvaṃ pradhāvatām ।3.30.a
[Pranayama with-seed done at dawn [eliminates] misdeeds committed during the night, and [done] at sunset – those committed during the day.
[Pranayama] without-seed eliminates the wandering of the scattered senses.
snāto bhavati tīrtheṣu sarva-kratuṣu dīkṣitaḥ ॥ 3.30.b ॥
potaḥ pitṝṇāṃ yaḥ śaśvat sagarbham imam ācaret ।3.31.a
One who constantly practices this [pranayama] s-semenem is a rook (salvation from the ocean of samsara) for his fathers, [he is like] one who has performed ablution in the sacred places (tirthas) and is initiated into all rituals.
dhyāyed adhvānta-gaṃ devaṃ japet tad-vācakaṃ sadā ॥ 3.31.b ॥
kṣit-ādīny atha tattvāni tad-rūpādhikṛtāni vā ।3.32.a
One should meditate on the deity who is the ultimate goal, always recite his mantra and [meditate] on the primal elements (tattvas), beginning with the earth, spiritualised by that [deity].
yasmān nācetanaṃ tattvaṃ siddham apy upakārakam ॥3.32.a ॥
śaivaṃ vapur iti dhyāyed ato yad-yat samīhitam ।3.33.a
Since [meditating on] an inanimate element is not conducive to attainment, let [the practitioner] meditate on any chosen [object] with the thought, ‘This is the body of Shiva.’
siddhaye dhāraṇādīnāṃ vṛttīnām anilasya ca ॥ 3.33.b ॥
sagarbhaṃ kumbhakaṃ vidvān ātiṣṭhed avikhinna-dhīḥ ।
A sage with integral consciousness let him practise kumbhaka (retention) of air with-semen for the sake of success in such activities as dharana and other [parts of yoga].
ayam arka-guṇaṃ kālaṃ kṛta-citta-vyavasthitiḥ ॥ 3.34 ॥
prāpnoti dhāraṇā-śabdaṃ dhāraṇā-siddhi-dānataḥ ।
This [seed kumbhaka] is called dharana since, when performed 12 times, it forms steadiness of mind and bestows the ability to concentrate (dharana).
sthity-artho dhāraṇā-śabdaḥ sthānārtho ‘py upacārataḥ ॥ 3.35 ॥
sthānaṃ prāthamikasyemāny avanyādīni netarat ।
The word dharana [has] the meaning of [the state of] stability and [the process of] establishing (concentration on an object). The [state of] steadiness in beginners [arises] as a result of practising [meditation] on these [elements], starting [precisely] from the ground and not otherwise.
tāni hema-hima-jyotiḥ-kṛṣṇa-svacchāni rūpataḥ ॥ 3.36 ॥
vedy-ardha-maṇḍala-tryastra-vṛtta-padmākṛtīni tu ।
sthairyāpy āyana-viploṣa-preraṇā-śūnyatāptaye ॥ 3.37 ॥
bhavanti vajraka-jvālā-bindu-śūnyānvitāni tu ।
These [elements] are of the following colours: yellow (gold), white, fire, black and transparent. The symbols correspond to them: square, semicircle, triangle, circle and lotus (polygon). [They are used] to attain [in meditation the experiences of] stability, fullness, combustion, inspiration23 and emptiness
and are accompanied by [the sensations of] solidity, flash, seed (bindu) and emptiness.
bādhakāny anuvartīni madhya-sthāny avagatya ca ॥ 3.38 ॥
yogī vyasta-samastāni bibhṛyād iṣṭa-siddhaye ।
Having realized [which] combinations and separations [of elements] are harmful and [which] are helpful or neutral, let the yogi retain [combinations of elements] to achieve the desired ability.
kva deśe dhāraṇā, rūpaṃ cintanīyaṃ vipaścitā ॥ 3.39 ॥
kiṃ ca vyasta-samastānāṃ phalaṃ brūhi sureśvara ।
[Request:].
O Sureshvara (Lord), tell me on which area [of the body] the wise one should meditate, on [which] color24 and what is the result of [the practices of] joining and separating [the elements].
hṛdi cetasi vikṣipte dhārayet kṣitim arthavit ॥ 3.40 ॥
jalaṃ pipāsitaḥ kaṇṭhe mande ‘gnau jaṭhare ‘nalam ।
prāṇādi-vṛtti-siddhy-arthaṃ hṛt-kaṇṭhādiṣu mārutam ॥ 3.41 ॥
viṣādy-abhibhave vyoma teṣu yatropayogavat ।
[Answer:]
Let the wise one retain [the element of] earth in the heart when the mind is distracted; [the element of] water in the throat, when thirsty; [the element of] fire in the stomach, when the fire [of digestion] is weak; [the element of] air in the heart, throat, and other places (chakras) to acquire the ability to activate pranas; to eliminate poisons and the similar [let retain] ether in those places (chakras) where required.
khaṃ samasteṣu bhūteṣu vāri=vāyū śikhi-kṣitī ॥ 3.42 ॥
vāry-agnī bhūmi-pavanau vārikṣme analānilau ।
madhya-sthā-rāti-mitrāṇi catuṣke yugma-yugmaśaḥ ॥ 3.43 ॥
parijñāyeti matimān yojayed iṣṭa-siddhaye ।
To obtain the desired results, let the wise one apply them in pairs – two pairs in a foursome, having learned that water to air and fire to earth are neutral in relation to each other; that water to fire, earth to air are hostile; water to earth, fire to air are friendly.
kāni prāṇādi-vṛttīnāṃ sthānāny asmin śarīrake ॥ 3.44 ॥
jitāsu tāsu kiṃ ca syād iti, brūhi surottama ।
O supreme of the gods, tell me in what places in the [subtle] body are energies such as prana and others, and what will happen when they [are] subdued?
tasya hṛn-nābhy-uraḥ-kaṇṭha-pṛṣṭha-deśeṣu dhāraṇāt ॥ 3.45 ॥
jayaḥ praṇayanādīnāṃ vṛttīnāṃ yogino bhavet ।
Through dharana on places such as the heart, navel, chest, throat and back, the yogi will gain victory with regard to energies, starting with pranayana (prana).
jita-praṇayano dhatte svecchayā deha-mātmanaḥ ॥ 3.46 ॥
jitāpanayano ‘śnāti śakṛdādi jahāti na ।
vijitonnayano ‘bhyeti vāg-vaśit-vādikān guṇān ॥ 3.47 ॥
samāna-vṛtī-vijayād-bhavet tyakta-jaro vaśī ।
vapur-vihāra-vaśitā bhaved vinamane jite ॥ 3.48 ॥
paṅkāmbu-kaṇṭakāsaṅgo vīryam akṣayam adbhutam ।
One who has mastered pranayana25 maintains his body at will. He who has mastered the art of apanayana26 eats but does not excrete excrement and another. One who has mastered unnayana27 attains proficiency in speech and other virtues. He who has mastered samana becomes the lord of his body and is left by old age. When vinamana28 is conquered, [the yogi] can leave the body at will. [The yogin becomes] unaffected by mud, water and sharp objects, [and his] power [becomes] great and inexhaustible.
25 прану.
26 выделения, то есть апаны.
27 поднятие вверх, то есть удану.
28 сжатие, вьяна.
dhāraṇā dvādaśa dhyānaṃ divyāloka-pravṛttidam ॥ 3.49 ॥
samādhir aṇimādīnāṃ dvā-daśaitāni kāraṇam ।
The dhyana that gives divine radiance is dharana [performed] 12 times.
Samadhi is the fulfillment of this (dhyana) 12 times, [which is] the cause of [the appearance of such faculties as] anima and others.
prāṇāyāmaṃ vināpy evaṃ vaśyātmā cetasi sthitaḥ ॥ 3.50 ॥
samabhyasyann avāpnoti guṇān uktān anantaram ।
One who controls himself, maintains stable mind even without pranayama.
One who practices [it] immediately attains the virtues mentioned above.
yad yad vastu yathoddiṣṭa-krama-yogāt prapadyate ॥ 3.51 ॥
tatra tatrāsya cid-vyaktis tad-vyāpti-viṣayā bhavet ।
iti bāhye sthite sarvam ākalayya svacakṣuṣā ॥ 3.52 ॥
sarvān padarthān saṃtyajya śiva-tattvaṃ samabhyaset ।
Through step-by-step practice [performed,] as indicated, on any chosen object, [the yogin’s] consciousness penetrates into that object.
Therefore, having examined with the senses all that is outside, having discarded all external properties29, one should exercise meditation on Shiva-tattva30.
29 Слово падартха здесь используется в смысле Вайшешики, то есть наблюдаемые признаки предмета.
30 На проявлении Шивы в этом объекте.
śiva-garbhān samātiṣṭhan prāṇāyāmādikān api ॥ 3.53 ॥
jahāti jantur yaḥ prāṇān sa śivatvaṃ prapadyate ।
A person who performed pranayamas and other exercises with the Shiva mantra while dying31 attains the state of Shiva.
31 Дословно «его покинули праны».
rūpaṃ paraṃ maheśasya dhyātuṃ śakyaṃ na jātucit; ॥ 3.54 ॥
vaicitryāt kalpitaṃ bhrāntyai, tatrāsthā cetasaḥ katham ।
[There is an objection].
It is impossible for anyone born to perform dhyana on the highest form of Shiva32. The [image of Shiva] created by the imagination because of its colorfulness33 leads to delusion. Why should one concentrate one’s mind on it?
32 Представить высшую форму Шивы.
33 vaicitryāt — раскрашенность, по своей природе противоположна единству. Имеет место дискуссия со строками 5-6 Виджняна-бхайрава-тантры. То есть обозначена проблема иконоборчества.
pārthivāpye vicitrāṅke na dhyeye dhāraṇe tadā ॥ 3.55 ॥
tathāpy abhyāsataḥ siddhāḥ śrūyante yoginas tayoḥ ।
[Reply to the objection].
Then34 with regard to earth and water, dharana should not have been practiced on the colorful symbols, but the attainments of yogis [acquired] as a consequence of the exercise [of concentration on them] are known.
34 Если бы было верно, что не следует медитировать на раскрашенном объекте.
bhoga-vipluta-cittasya kathaṃ syāc citta-saṃsthitiḥ ॥ 3.56 ॥
nādhikṛtyāviraktāṇūn prāhedaṃ sādhanaṃ haraḥ ।
[Objection].
How can stability of consciousness arise in those whose minds are entangled in pleasures?
[Reply].
Hara (Shiva) gave this practice with regard to souls colored by [passions].
śakyate viṣayī-kartuṃ jagad apy akhilaṃ śanaiḥ ॥ 3.57 ॥
kimu citraṃ vapur dāntair vairāgyābhyāsa-śālibhiḥ ।
[Objection].
Gradually [the yogi] can extend his will to the whole world.
Why should he who possesses exercises and vairagya need a colorful image [of Shiva]35?
35 Явная отсылка к определению вайрагьи в Йога-сутре.
keyaṃ vā rūpakeyattā sarvādhiṣṭhāna-yoginaḥ ॥ 3.58 ॥
sarvadā sarva-bhūtānāṃ sarvākāropakāriṇaḥ ।
sthāna-rūpa-pramāṇāni parikalpya svacetasā ॥ 3.59 ॥
yatroparamate cittaṃ tat-tad-dhyeyaṃ punaḥ punaḥ ।
[Reply].
Why limit the variety of images of the Yogin-residing-everywhere [Paramesvara36], who always [abides] in all beings, who has given form to all living beings?
When [the practitioner], through his mind, formulates reliable conceptions of forms and states, [then] whatever [his] mind dwells on, that is what one should meditate on37.
36 Согласно комментарию, речь идет о Парамешваре, то есть Шиве.
37 Такая медитация есть в Виджняна-бхайрава-тантре.
tenāsya cetasaḥ sthairyaṃ saviśeṣa-guṇaṃ śanaiḥ ॥ 3.60 ॥
unmīlya yoga-saṃskāraṃ hata-vighnasya jāyate ।
After the [yogi] who has eliminated obstacles [by means of this meditation] has gradually manifested yoga-samskara38, the steadiness of consciousness associated with the highest qualities (siddhas)39 is born.
38 Отсылка к сутре 1-50 Йога-сутры.
39 Согласно комментарию.
evam ātiṣṭhataḥ samyag vinaivākāra-kalpanām ॥ 3.61 ॥
akiñcic cintakasyāsya rūpam unmīlati svakam ।
sarvārtha-dṛk-kriyā-rūpam ānandam ayam avyayam ॥ 3.62 ॥
yat-prāpya na punar duḥkha-yogam ety aśivāvaham ।
Thus, it is the practitioner without [meditation] on imaginary form, that is, the one who meditates on nothingness, who spontaneously manifests his own essence, which has the nature of cognizing and acting upon all objects, is endowed with bliss, and unchanging. Having attained it, [the practitioner] does not move toward repeated entanglement with unhappiness and the stream of failures.
etat samasta-guhyānāṃ guhyaṃ siddhāmara-stutam ॥ 3.63 ॥
sākṣād ālocanaṃ śambhor atyutpāvanam uttamam ।
nālpa-kāloṣitāyaitad deyaṃ nātipramādine ।
nāmedhine nātapase yaś ca nābhyarcayec chivam ॥ 3.64 ॥
This supreme [knowledge], chanted by the siddhas40 and gods, purifying, being the direct perception of Shambhu (Shiva), should be the most concealed of all that should be concealed. [It] should not be given to the short-lived, the inattentive, [as well as] to one who does not perform rituals and practice of ascesis, and to one who does not honor Shiva.
40 мифические существа.
asyābhyāsād divya-siddhy-aṃśu-jālair iṣṭān lokān rorucāno vihṛtya ।
kāle hitvāpāsravaṃ deham āste svātmany evāścarya-caryādhivāsaḥ ॥ 3.65 ॥
[That yogi] whose paths are marvelous, radiant with divine supreme qualities41, through practice, having passed through the desired worlds [and] in due time leaving the mortal body, abides in his own nature.
40 сиддхами.
The following are excerpts from the translated edition.
