Eight stanzas on the incomparable by Abhinavagupta



1. Here, no need for spiritual progress, contemplation or skill speech, no surveys, no need to concentrate to meditate, or to practice the marmonnees prayers. What is, tell me, absolutely certain ultimate reality? Listen to this: don't take or leaves, and as you are, fortunately enjoy everything.


2. From the point of view of the absolute reality, it has no transmigration. How then is it question of interference for humans living? Since the free being never had obstacles, undertake to release him is futile. It was there that the illusion of the imaginary shade of a demon, rope to a snake that produces confusion baseless. Don't let nothing take nothing, well established in yourself, as you are, spend time pleasantly.


3. In the inexpressible (1), what speech can there be and which way conforms loved worshipping and adoration? In truth, for which and how a spiritual progress happen, or even who reciprocate by steps in the self? Oh wonder! This illusion, though differentiated, is none other than consciousness-without-second. Ah! everything is very pure gasoline tested by yourself. So, don't get unnecessary worries.


4. This Bliss is not like the intoxication of wine or those of wealth, or even similar to the union with the beloved. The appearance of conscious light is not like a beam of light that spreads a flashlight, the Sun or the moon. When it breaks free from accumulated differentiations, the State of happiness is an elation comparable to putting ashore a burden, the appearance of the light is the acquisition of a forgotten treasure: the field of the universal Nonduality.


5. Attraction and repulsion, pleasure and pain, Sunrise and sunset, infatuation and abatement, etc., all those States participating in the forms of the universe manifested as diverse, but by their nature they are not distinct. Whenever you take the particularity of one of these States, attention immediately to the nature of consciousness as identical to him, why, full of this contemplation, do you forward you not?


6. The effectiveness of what exists currently did not exist before; suddenly, indeed, always popping up the things in this world. In what reality can claim, so disturbed by distorting the intermediate state (2) confusion? What reality is there in the unreal, unstable, the falsified, in a pile of skins in the error of a dream? Remains beyond the imperfection to the anxieties of the doubt and awake.


7. The innate cannot be subject to the flow of objective existence; These manifest themselves as experienced by you. Although private by nature of reality, in one instant, by the fault of an error of perception, they take part in the real. Thus comes from your imagination the vastness of this universe since there is no other cause at his appearing. Therefore, by your own glory, you shine in all the worlds, and although unique, you are the essence of the multiple.


8. When arises as immediate contact with self consciousness then the real and the unreal, the little and the abundant, the Lord and the transitional, which is polluted by the illusion and what is the purity of the self appear radiant in the mirror of consciousness. Having recognized this in the light of the essence, you whose size is based on your intimate experience, enjoy your universal power.




Notes


(1) the Kashmiri tradition uses the word Anuttara: the leading, the Sans-egal. This Word can also mean the Incomparable, literally: "which is not the highest of two" (because there is no other than him). This is the real nature of any apparent diversity. It has only the conscious light. Even say that the conscious light is the 'any' is a restriction: there not 'All', not more that it has parts. The conscious light is unthinkable.


(2) this "intermediate state" refers to the second moment of any perception or activity. In the first moment, there is no thought, just a pure light momentum in which the object perceived shines in its true nature, the certainty of I true. In a second moment, in the original fullness appears a separation by which it delimits the object relative to what it is not. The third time, the object is perceived as a fully differential object, with all its features: it is the ordinary perception of sleep.


This text is taken from the hymns of Abhinavagupta, translated and commented by Lilian Silburn, Collège de France, Institut de Civilisation Indian, Editions de Boccard, Paris, 1968 (reprint 1986).

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