The Doctrine of Vibration

«The ancient Himalayan kingdom of Kashmir is now part of the province of Jammu and Kashmir situated in the extreme northwest of India.» — Dyczkowski abre situando el reino himalayo del que trata dentro de la provincia actual de Jammu y Cachemira, al extremo noroeste de la India.

«Although most of the population is at present Muslim, before the advent of Islam in the thirteenth cen.tury, Kashmir enjoyed an unparalleled reputation as a centre of learning amongst both Buddhists and Hindus.» — y fecha el corte: antes de la llegada del islam en el siglo XIII, dice Dyczkowski, Cachemira tenía una reputación sin par como centro de saber tanto para budistas como para hindúes. El troceo imprime *cen.tury* con punto a media palabra.

«They had a uniquely realistic sense of history clearly evidenced in Kalha~a's twelfth century chronicle of the kings of Kashmir, the R~jurarurigi~i, which is virtually the only history of its kind in India.» — señala que el sentido histórico de los cachemires no tiene paralelo en la India y lo apoya en una sola obra, la crónica de los reyes de Cachemira del siglo XII, cuyo título el troceo imprime corrompido.

«Possibly introduced into Kashmir as early as the third century B.C., Buddhism had already developed there to such a degree by the first century of our era that the Kushan king, Kani~ka, chose Kashmir as the venue of a major Buddhist Council.» — data la entrada del budismo en Cachemira, con reserva —*possibly*—, en el siglo III a. C., y la mide por el hecho de que el rey kushán escogiera el valle como sede de un concilio budista en el siglo I.

«Kashmir also produced many fine Buddhist logicians in the line of Dirinaga and Dharmakirti.» — y cuenta entre lo que el valle produjo la escuela de lógicos budistas que Dyczkowski hace descender de Dignāga y Dharmakīrti, nombres que el troceo imprime *Dirinaga* y *Dharmakirti*.

«Such was Kashmir's reputation that it was from here that Tibet originally chose to receive its religion.» — sostiene que el Tíbet tomó su religión de Cachemira y no de otra parte, y lo explica por la reputación del valle.

«There can be no doubt, despite the fragmentary and as yet poorly researched evidence, that Kashmir was an important centre of a wide range of Tantric cults, both Hindu and Buddhist.» — afirma que Cachemira fue centro de cultos tántricos hindúes y budistas a la vez, y en la misma frase declara el estado de la evidencia: fragmentaria y mal investigada.

«In the early ninth century A.D., when the first Kashmiri Saiva works were written, there were numerous Saiva groups in the valley of Kashmir.» — fecha las primeras obras śaivas cachemires a principios del siglo IX y describe el paisaje del que salen: numerosos grupos śaivas en el valle.

«Amongst them were those that came to form a part of what we nowadays call Kashmiri Saivism of which the Spanda school, whose teachings we are concerned with here, was the first development.» — y aquí declara el objeto del libro y el nombre con que lo designa: la escuela Spanda es, dentro de lo que *hoy llamamos* Śaivismo de Cachemira, su primer desarrollo. El nombre de la tradición se presenta como rótulo moderno, no como autodenominación.

«A11 these Saiva groups, diverse though they were, accepted the Saiva Tantras (also known as Agamas) as their scriptural authority» — fija lo único común a todos esos grupos: los Tantras śaivas, también llamados Āgamas, como autoridad escritural. El troceo imprime *A11* por All.

«They thus ordered themselves quite naturally into lineages of 'P'antric masters who initiated disciples into the rituals and other practices of their chosen Tantras.» — describe la forma social que eso toma: linajes de maestros tántricos que inician discípulos en los ritos y las prácticas del Tantra escogido.

«Although the Agamas are all considered to be divine revelation and hence, in a sense, eternal, they do nonetheless reflect the growth of these Saiva groups for they not only studied them but also contributed to them.» — y consigna la tensión sin resolverla: los Āgamas se tienen por revelación divina y por tanto eternos, y aun así reflejan el crecimiento de los grupos que a la vez los estudiaban y los alimentaban.

«Saivasiddhlnta. The Agamas generally agree that there are twenty-eight principal Siddhantagamas and about two hundred Saiva scriptures (called Uptigamas) affiliated to them.» — da la cifra que los propios Āgamas declaran para el Saivasiddhānta —veintiocho Siddhāntāgamas principales y unos doscientos Upāgamas afiliados—, y la atribuye a ellos, no a sí mismo.

«Bhata and G&rada Tantras. These two groups of Agamas have been almost entirely lost.» — declara perdidos casi por entero dos grupos de Āgamas, que el troceo imprime *Bhata* y *G&rada*.

«We know that both dealt with magical cures @ah$icularly of snakebite). exorcism of malevolent ghosts and spirits, the protection of children from such entities as well as the acquisition of magical powers and other such matters.» — y dice de qué trataban: curas mágicas —sobre todo de mordedura de serpiente—, exorcismo, protección de los niños y adquisición de poderes mágicos.

«each group of Wgamas constitutes a "current' (srotas) of scriptures spoken by one or other of Sadaiiva's five faces.» — expone el principio de la clasificación que sigue: cada grupo de Āgamas es una corriente (*srotas*) dicha por una de las cinco caras de Sadāśiva. El troceo imprime *Wgamas*.

«The Siddhanta belongs to the Upper current, spoken by the Upper face, while the Bhiita and Giirudatantras belong to the Western and Eastern currents. The Vrimatantras were spoken by the Northern face.» — y reparte las corrientes: Siddhānta a la cara superior, Bhūta y Gāruḍa a la occidental y la oriental, y los Vāmatantras a la cara norte.

«This face, located to the left of centre (which is in the eastern direction), is that of the left-hand current, not to be confused with the Tantric distinction between 'left' and 'right-hand' paths.» — advierte contra una confusión que el nombre invita a hacer: la corriente de la izquierda no es la vía de la mano izquierda de la distinción tántrica.

«the cults associated with it seem to have had little success in India and practically died out after the first millennium of our era.» — da por prácticamente extintos en la India los cultos de los Vāmatantras después del primer milenio, y lo dice con reserva —*seem to have*—.

«These Tantras, and with them the cult of Tumburu, spread from India to Southeast Asia sometime before the end of the eighth century.» — traza la difusión: esos Tantras y el culto de Tumburu pasaron de la India al sudeste asiático antes de terminar el siglo VIII.

«We know from a Cambodian inscription discovered at Sdok Kok Thom dated 1052 A.D. that these Tantras were known there at the time.» — y la apoya en un documento fechado: una inscripción camboyana de Sdok Kok Thom de 1052 d. C.

«Similarly, although the V%maeantras were known in Kashmir, monistic Kashmiri Saivibes clearly preferred the SiddhBntBgamas and the Bhairavatantras to which we now turn.» — y consigna la preferencia de los śaivas monistas cachemires por los Siddhāntāgamas y los Bhairavatantras frente a los Vāmatantras.

«Bhairava, whose name literally means 'the Terrible One9, is the 'wrathful', 'frightening' form of Siva Who is 'peaceful' and 'auspicious'.» — da la etimología de Bhairava como *el Terrible* y lo define por contraste: la forma iracunda de Śiva, que es el apacible.

«Bhairava is He Who bears all things and is supported by the universe, filling it and sustaining it on the one hand, while uttering it or conceiving it on the other.» — primera de las siete etimologías tántricas de Bhairava que Dyczkowski traduce de Abhinavagupta: el que sostiene todas las cosas y es sostenido por el universo.

«Bhairava is He Whose light shines in the minds of those yogis who are intent on assimilating time (kdlagrdsa) into the eternal presence of consciousness and thus exhaust the energy of time said to be the driving force behind the machine of the galaxie» — quinta de esas etimologías de Abhinavagupta: Bhairava brilla en la mente de los yoguis que asimilan el tiempo (*kālagrāsa*) a la presencia eterna de la consciencia y agotan así la energía del tiempo.

«Bhairava is the Lord Who calls a halt to transmigration and thus is very terrible.» — y la séptima, también de Abhinavagupta: el Señor que detiene la transmigración, y por eso es terrible.

«Bhairava9s furious drunkenness and body aflame with the fire of cosmic destruction has sewed for centuries as an archetype of the liberated state for numerous saava cults.» — sostiene que la ebriedad furiosa de Bhairava y su cuerpo en llamas han servido de arquetipo del estado liberado para muchos cultos śaivas. El troceo imprime *Bhairava9s* y *saava*.

«these cults shared the view that liberation is essentially freedom from the opposites of good and evil; thus the adept who seeks it must break through them to a higher state of expanded, inebriated and blissful consciousness that, unaffected by them, encompasses both.» — y formula lo común a esos cultos: la liberación es libertad respecto de los opuestos del bien y el mal, y el adepto debe atravesarlos hacia un estado que los abarca sin quedar afectado.

«In the Kashmiri §aiva tradition, Bhairava is understood as the divine form of the absolute realised as the exeaive force (udyama) that drives the senses and mind at the microcosmic level along with the universe at the macrocosmic leve» — traduce Bhairava al vocabulario del libro: la forma divina del absoluto realizada como la fuerza (*udyama*) que mueve los sentidos y la mente abajo y el universo arriba.

«particularly that of the Doctrine of Vibration with which this volume is concerned-deals with how to lay hold of this inner power and identify with it.» — y declara de qué trata el volumen: de cómo asir esa potencia interior e identificarse con ella. La frase arranca a media oración porque el troceo cose con raya la palabra anterior (*practice-*) al comienzo de esta.

«Amongst the many Kaula schools, the most important for Kashmiri ~aivites were these of the Krama and Trika.» — nombra las dos escuelas kaula que más pesaron para los śaivas cachemires: Krama y Trika.

«The Krama School is important because it deals with what were considered to be the most secret doctrines and practices of Kashmiri ~aivism, namely, those involved in the worship of KBli.» — y dice por qué el Krama importa: en él están las doctrinas y prácticas tenidas por más secretas, las del culto de Kālī, que el troceo imprime *KBli*.

«Ritual came to be understood as an inner process of realisation through which the initiate discovered his essential identity with KBli Who is the flow (krama) of the power of consciousness through the polarities of subject, object and means of knowledge in consonance with their arising and falling away in each act of perception.» — describe el desplazamiento que el Krama cachemir opera sobre el rito: de acto externo a proceso interno de realización en que el iniciado descubre su identidad con Kālī, que es el flujo (*krama*) del poder de la consciencia por las polaridades de sujeto, objeto y medio de conocimiento.

«The Kaula character of this school is evidenced by the fact that it advocates the ritual consumption of meat and wine as well as ritual intercourse, as a possible means of developing this consciousness.» — y consigna lo que hace kaula a esa escuela: consumo ritual de carne y vino y unión ritual como medio posible de desarrollar esa consciencia.

«he introduced a unified exegetical scheme inspired by Sambhunabha, his teacher in Trika Saivism. This scheme brings together what he saw as the essential elements of all Saiva ritual and doctrine. Thus he sought to fill our and complete the theology and praxis of the Trika school.» — atribuye a Abhinavagupta un esquema exegético unificado, inspirado en su maestro Śambhunātha, que reúne lo que él tenía por esencial de todo rito y toda doctrina śaiva.

«As we know that Sambhunatha came to Kashmir from Jglandharapitha (Punjab? Mimachal?), and that his teacher, Sumati? came from "'some sacred place in the southern land,'940 it seems therefore that Trika, in the form Abhinavagupta learned it, was nob originally Kashmiri.» — y de ahí infiere, con reserva declarada —*it seems therefore*—, que el Trika tal como Abhinavagupta lo aprendió no era cachemir de origen; el troceo imprime *nob* por not.

«Even so, it was he who made Trika the focal point of non-dualist Kashmiri» — aun habiendo dicho que las Tres Diosas ya se veneraban en Cachemira antes de él, sostiene que fue Abhinavagupta quien puso el Trika en el centro del śaivismo cachemir no dualista.

«This aspect of Kashmir ~aivism is the hardest to deal with because the origins of these systems, with their attendant lineages, are easily lost in their antecedents and in the broader context of the greater cultic milieu of Agamic Saivism as a whole.» — declara el muro de su propia investigación: los orígenes de esos sistemas y sus linajes se pierden en sus antecedentes y en el medio cúltico más ancho del śaivismo agámico.

«Thus Kula is not a Tantric school or system in the same sense as are the Trika and Rrama insofar as 'KIgula' is a broader genenc berm for a number of major traditions, each with its own secondaq branches.» — distingue: Kula no es una escuela al modo del Trika y el Krama, sino un término genérico más ancho para varias tradiciones mayores con sus ramas.

«Indeed, from Abhinava's point of view, which he supports by reference to scripture and sustains on the authority of his teacher ~ambhunatha, Trika comes as the culmination of the entire ~aiviigamic tradition and encompasses it.» — consigna la pretensión de Abhinavagupta, con la base que él mismo declara —la escritura y la autoridad de su maestro Śambhunātha—: el Trika es la culminación de toda la tradición śaivāgámica y la abarca.

«It makes sense, therefore, that Abhinava should insist that in order to study and understand Kashmiri ~aivism, it is essential not only to have studied grammar, logic and the orthodox philosophical systems, but also to have a sound knowledge of the ~aivfigamas.» — y trae la exigencia de estudios que Abhinavagupta impone a quien quiera entender el śaivismo cachemir: gramática, lógica y los sistemas filosóficos ortodoxos, más un conocimiento sólido de los Śaivāgamas.

«Despite Kalha~a's frequent references to temple building and endowments and the pains he takes to note prominent figures in Kashmir's history, and although he himself was Saivite,52 he ignores Saiva teachers of the non-dualist faction.» — registra un silencio como dato: Kalhaṇa, él mismo śaiva y minucioso con los personajes de la historia de Cachemira, no nombra a los maestros śaivas de la facción no dualista.

«Clearly what we nowadays call Kashmiri ~aivism was not a religion of the masses.» — y de ese silencio saca la conclusión que ordena el capítulo: lo que hoy se llama śaivismo de Cachemira no era religión de masas.

«Abhinavagupta himself declares that it is very hard to find even one person who is qualified to follow the ~aivism of his Light of the Tantras.» — lo apoya en el propio Abhinavagupta, que declara dificilísimo hallar siquiera una persona calificada para seguir el śaivismo de su *Luz de los Tantras*.

«Another reason for Kalhaga's silence was that the type of Saiva culture represented in the elevated and refined works of these authors was a source of scandal and the object of active repression.» — da una segunda razón del silencio de Kalhaṇa: esa cultura śaiva era motivo de escándalo y objeto de represión activa.

«These honourable and learned men (bhattapada) who knew how to behave fearlessly at great [Tantric] rites and who, grimly conscious of their power and thus immune to terror, were heedless even to Bhairava, would fall to the ground in fear and bend their knees before the 'Cat Merchant', who put them at ease again by placing his hand on their heads» — Dyczkowski traduce a Kalhaṇa: los doctos que no temían ni a Bhairava en los grandes ritos caían de rodillas ante el *Cat Merchant*, que los tranquilizaba imponiéndoles la mano.

«a well-known Kashmiri poet and younger contemporary of Abhinava,S7 on the contrary, was struck by the hypocrisy, greed and lasciviousness of the masters of the Tantric cults belonging to the culture from which Abhinavagupta drew inspiration.» — y contrapone a Kṣemendra, poeta cachemir y contemporáneo más joven de Abhinavagupta, a quien la hipocresía, la codicia y la lascivia de los maestros de esos cultos golpeaban justo en la cultura de la que Abhinavagupta se nutría.

«Trika, so called because triads feature prominently in its presentation of the nature of reality and praxis, is said (in the Kashmiri tradition) to look to three scriptures as its primary authorities, namely, the Miilinivijayottaratantra, the SiddhayogeSvarimata» — explica el nombre Trika por las tríadas que dominan su presentación de lo real, y adjudica a la tradición cachemira —no a sí mismo— la lista de sus escrituras primarias; la tercera, el *(A)nāmaka-tantra*, queda fuera de la cita porque el troceo la parte con guion de fin de renglón.

«Naked, he attends to the vow of observing the auspicious times [to perform ritual intercourse-velavrafin], both silent and a composer of hymns, his knees [are round and swollen like] bells.» — de la sátira de Kṣemendra que Dyczkowski traduce: el retrato del oficiante kaula Trighaṇṭika, con los corchetes de restitución del traductor dentro del propio texto.

«Exalting, surrounded by dogs and mad women, his body smeared with faeces he knows the Mantras, practices alchemy, magic, and ritual intercourse. Full of wisdom, he knows the nature of lust.» — y el cierre de ese retrato, donde Kṣemendra reúne en una sola figura mantras, alquimia, magia y unión ritual.

«Somadeva, a Jain monk living in South India in the tenth century, refers in the Yaiastilaka to the Kaulas whom he identifies with the followers of the Trika.» — trae a Somadeva, monje jaina del siglo X en el sur de la India, que identifica a los kaulas con los seguidores del Trika.

«If salvation were the fruit of reckless living, he says, then it would sooner come to thugs and butchers than to Kaulas.» — y le deja su objeción entera: si la salvación fuera fruto de la vida desenfrenada, dice Somadeva, llegaría antes a matones y carniceros que a los kaulas.

«it is nonetheless solid evidence for the existence of Trika as a distinct school and to its presence far outside the confines of Kashmir.» — y aun siendo un testimonio hostil, Dyczkowski lo toma por prueba sólida de que el Trika existía como escuela distinta y lejos de Cachemira.

«The two schools of Kashmiri Saivism left to consider, namely, those concerned with the philosophy of Recognition (Pratyabhijfia) and the Doctrine of Vibration (Spanda), unlike the others, do not extend back directly into Agamic traditions.» — separa las dos escuelas de las que trata el resto del libro —Pratyabhijñā y Spanda— de las anteriores por un rasgo: no se prolongan directamente hacia atrás en las tradiciones agámicas.

«The man blinded by ignorance (Mriya) and bound by his actions (karma) is fettered to the round of birth and death, but when knowledge inspires the recognition of his divine sovereignty and power (aiivarya) he. full of consciousness alone, is a liberated» — Dyczkowski traduce a Utpaladeva: el hombre cegado por la ignorancia y atado por sus actos queda encadenado al ciclo, y el conocimiento que hace reconocer su soberanía divina lo libera.

«Yearning for liberation, he is like a young woman betrothed by arrangement to a handsome man. Hearing of his many fine qualities she comes to love him even though she has never seen him. One day they chance to rnaeet but she remains indifferent to him until she notices that he possesses the qualities of the man she is to marry and so, to her great delight, she recognises hirn.» — traduce el símil con que Utpaladeva explica el reconocimiento: la prometida que ama de oídas a un hombre y permanece indiferente al encontrarlo hasta que reconoce en él las cualidades que le habían contado.

«Utpaladeva's teacher was Somananda whose Vision of ~ i v a ( ~ i v a d ~ s t i ) is the first work of the Recognition school. Somananda lived towards the end of the ninth century and was, he says, the nineteenth in line from Tryambaka.» — fija el linaje declarado: Somānanda, maestro de Utpaladeva, vive a fines del siglo IX y se dice a sí mismo decimonoveno desde Tryambaka.

«Durvasas then generated from his mind three perfected yogis, namely, Tryambaka, Amardaka and SrinBtha, who taught Saiva monism, dualism and unity-in-difference, respectively.» — resume el relato de origen: Durvāsas engendra con la mente a tres yoguis perfectos —Tryambaka, Amardaka y Śrīnātha— que enseñan respectivamente monismo, dualismo y unidad-en-diferencia.

«On the basis of this connection J. C. Chatterjee thought the Pratyabhijfia to be the "philosophy proper of the Trika" and identified the two as did K. C. Pandey.» — consigna la identificación que J. C. Chatterjee y K. C. Pandey hacen de la Pratyabhijñā con la filosofía propia del Trika.

«It seems more likely, however, that Trika was traditionally identified in this way with monistic ~aivism as a whole to enhance its importance» — y opone su propia lectura, marcada como probable —*it seems more likely*—: la identificación del Trika con el śaivismo monista entero sirvió para realzarlo.

«In the same way, Somananda attributed the beginnings of his own system to a popular mythical figure associated with the origins 3f Agamic Saivism in order to lend it the authority of a tradition grounded in the scmptures.» — sostiene lo mismo del propio Somānanda: atribuyó los comienzos de su sistema a una figura mítica popular para prestarle la autoridad de una tradición anclada en la escritura.

«Certainly the most important of these new ideas was the concept of the Superego.» — nombra lo que tiene por la aportación mayor de Somānanda y Utpaladeva, con el término inglés que él mismo escoge: el Superego.

«According to these philosophers ultimate reality is Siva Who is the identity of all beings as pure 'I' consciousness.» — y lo explica: para esos filósofos la realidad última es Śiva, que es la identidad de todos los seres como pura consciencia de Yo.

«Worth noting also is the fact that the precedents of what is less original in this philosophy are found not so much in the Agamas (although it is certainly, as it professes, in harmony with their monistic strains), but in the works of earlier philosophers and so should be considered to belong to the history of Indian philosophy rather than religion.» — y acota su propia afirmación de originalidad: lo menos original de esta filosofía no viene de los Āgamas sino de filósofos anteriores, y pertenece por tanto a la historia de la filosofía india y no a la de la religión.

«There he writes about how he longs to be released from prison so that he can go out at night to the cremation ground, his forehead covered with the edge of his turban, to offer human sacrifice to the goddess Kali.» — cuenta lo que Cakrabhānu, maestro cachemir del Kālīkrama, escribe en un manuscrito posiblemente redactado en la cárcel: salir de noche al crematorio, cubierta la frente con el borde del turbante, a ofrecer sacrificio humano a Kālī.

«The Pratyabhijiiii represents the fullest expression of Saiva monism, systematically worked out into a rational theology of Siva and philosophy of absolute consciousness with which He is identified.» — define la Pratyabhijñā como la expresión más plena del monismo śaiva, hecha teología racional de Śiva y filosofía de la consciencia absoluta.

«The Pratyabhijiis takes its name from the Stanzas on the Recognition of God» — nombra el texto epónimo de esa escuela, las *Estrofas sobre el reconocimiento de Dios*; el título sánscrito queda fuera de la cita porque el troceo lo parte con guion de fin de renglón, y Dyczkowski lo adjudica a Utpaladeva a principios del siglo X.

«Although ~aivasiddhanta is dualist in orientation and insists on a distinction between God and the individual soul, nonetheless it prefigures many of the essential elements of the philosophy of» — señala una deuda que cruza la línea doctrinal: el Śaivasiddhānta es dualista y aun así prefigura muchos elementos esenciales de la filosofía del Reconocimiento, cuyo nombre queda cortado porque el troceo lo parte con guion de fin de renglón.

«Somananda was concerned with refuting rival Hindu schools; he does not tackle the traditional enemy of the Hindu philosopher, namely, the Buddhist» — marca la diferencia de blanco entre los dos maestros: Somānanda se ocupa de las escuelas hindúes rivales y no del adversario tradicional.

«In SomBnanda's work, the term 'recognition' appears just once and does not bear the specific technical sense it has for Utpaladeva.» — mide el uso del término: en Somānanda *reconocimiento* aparece una sola vez y sin el sentido técnico que tendrá en Utpaladeva.

«He does not think of recognition as the intuitive capacity of consciousness to grasp its own nature. This extension of the recognitive faculty common to every act of determinate perception occurs for the first time with» — y adjudica el paso decisivo: la extensión del reconocimiento a capacidad intuitiva de la consciencia para captar su propia naturaleza ocurre por primera vez con Utpaladeva.

«Particularly important in this respect is the Siddhanta's phenomenological analysis of Being which stresses the reality of experience.» — y precisa qué es lo que prefigura: el análisis fenomenológico del Ser del Siddhānta, que subraya la realidad de la experiencia. El troceo parte *phenomen-ological* al fin de renglón y la herramienta lo reúne.

«Utpaladeva, on the contrary, builds up the Pratyabhijfia as a critique of the Buddhist doctrine of 'no-self (andtmavada)Bi and in this way he is clearly following in the tracks of his dualist Saiva precursors.» — sitúa a Utpaladeva construyendo la Pratyabhijñā como crítica de la doctrina budista del no-yo, siguiendo en eso a sus precursores śaivas dualistas. El troceo parte *andtma-vada* al fin de renglón y la herramienta lo reúne.

«The Spanda school and its Doctrine of Vibration, with which this book is concerned, is best understood, however, as a development of the practical application of the yogic doctrines of the esoteric Agamic traditions of Kashmir.» — declara el lugar de la escuela Spanda dentro del mapa que acaba de trazar: no especulación filosófica sino desarrollo de la aplicación práctica de las doctrinas yóguicas de las tradiciones agámicas esotéricas de Cachemira.

«so the Spanda school takes its name from one of its root texts, namely, the Spandakdrikd, the Stanzas on Vibration.» — nombra el texto raíz del que la escuela toma su nombre, la *Spandakārikā*.

«The philosophy of the Pratyabhijfia focuses on the liberating recognition of the soul's authentic identity as Siva while the , Doctrine of Vibration stresses instead the importance of experiencing Spanda, the vibration or pulse of consciousness.» — opone las dos escuelas por lo que cada una subraya: la Pratyabhijñā, el reconocimiento liberador de la identidad del alma como Śiva; la Doctrina de la Vibración, la experiencia del Spanda.

«The mainstay of the Doctrine of Vibration is the contemplative experience the awakened yogi 5as of his true nature as the universal perceiving and acting consciousness.» — y fija su apoyo: la experiencia contemplativa que el yogui despierto tiene de su propia naturaleza como consciencia universal que percibe y actúa. El troceo imprime *5as* por has.

«Every activity in the universe, as well as every perception, notion, sensation or emotion in the microcosm, ebbs and flows as part of the universal rhythm of the one reality, which is ~ i v a , the one God Who is the pure conscious agent and perceiver.» — formula la correspondencia que sostiene toda la doctrina: cuanto ocurre en el universo y cuanto se percibe, piensa o siente en el microcosmos sube y baja como parte del mismo ritmo de la única realidad.

«The Spanda school, like the Pratyabhijfia, originated and developed in Kashmir through the works of known authors, not in anonymous Tantras.» — separa a las dos escuelas por su modo de transmisión: nacen y crecen en obras de autores conocidos, no en Tantras anónimos.

«Indeed, the origins of this school mark the beginnings of Kashmiri Saivism in our modem sense of the term.» — y hace de ese origen el comienzo de lo que hoy se llama śaivismo de Cachemira, con la fórmula que vuelve a marcar el rótulo como moderno.

«In the first half of the ninth century, a Saiva ascetic called Vasugupta received, Ksemaraja tells us, a revelation from Siva in a dream in which he was told that an important message for all mankind lay hidden on Mount Mahadeva in Kashmir.» — relata el origen revelado, atribuyendo el relato a Kṣemarāja: el asceta Vasugupta recibe en sueños de Śiva la noticia de un mensaje oculto en el monte Mahādeva.

«Going to the spot indicated to him, he found a boulder on which were inscribed the Aphorisms of ~ i v a» — y su desenlace: en el sitio indicado halló un peñasco con los *Aforismos de Śiva* inscritos. El troceo separa las letras del sánscrito.

«Consisting of some eighty brief statements, the Sivasiirra summarizes the essentials of monistic ~ a i v a Yoga.» — mide el texto —unos ochenta enunciados breves— y dice qué hace: resumir lo esencial del yoga śaiva monista.

«Although its authorship is traditionally attributed, as is scripture, to Siva Himself, it is nonetheless the first Kashmiri Saiva work.» — consigna la atribución sin adoptarla: la tradición se lo atribuye a Śiva mismo, como a toda escritura, y aun así es la primera obra śaiva cachemira.

«Varadaraja, Ksemaraja's junior contemporary, wrote another commentary largely based on K~emarBja's work.» — sitúa el segundo comentario, de Varadarāja, como apoyado en gran medida en el de Kṣemarāja.

«A fourth commentary, by BhBskara, however, differs from 'it in many respects. Predating KsemarBjaja's work, it appears to represent an independent commentatorial tradition.» — y adjudica al cuarto, de Bhāskara, una tradición comentarística independiente, con la reserva declarada —*it appears*— y la datación anterior a Kṣemarāja.

«Vasugupta's most prominent disciple was Kallafabhafta who lived during the reign of King Avadtivarman (855-883 A.D.).» — fecha al discípulo principal de Vasugupta, Kallaṭabhaṭṭa, por el reinado en que vivió.

«The most extensive is the Vimariini by Ksemaraja, Abhinavagupta's closest disciple.» — nombra el mayor de los cuatro comentarios conservados al Śivasūtra y a su autor, Kṣemarāja, discípulo más cercano de Abhinavagupta; el troceo parte *Abhinava-gupta* al fin de renglón y la herramienta lo reúne.

«Although we cannot be sure whether it was he who wrote the Stanzas or, as Ksemarfija maintains, Vasugupta himself, there can be no doubt that he wrote a short commentary (vrtti) on it» — deja el desacuerdo sin arbitrar: no se puede saber si las *Estrofas sobre la vibración* son de Kallaṭabhaṭṭa o, como sostiene Kṣemarāja, del propio Vasugupta; lo indudable es que Kallaṭabhaṭṭa escribió sobre ellas un comentario breve. El troceo parte *com-mentary* al fin de renglón.

«The fundamental concept of consciousness as a universally active and absolute principle is common to both Spanda and PratyabhijiiH.» — fija lo común a las dos escuelas de las que trata: la consciencia como principio universalmente activo y absoluto.

«Spanda is the spontaneous and recurrent pulsation of the absolute objectively manifest as the rhythm of the arising and subsidence of every detail of the cosmic picture that appears within its infinite expanse.» — da la definición objetiva del Spanda: la pulsación espontánea y recurrente del absoluto, manifiesta como ritmo del surgir y el hundirse de cada detalle del cuadro cósmico.

«At the same time, Spanda is the inner universal vibration of consciousness as its pure perceptivity (upalabdhytii) which constitutes equally its cognizing subjectivity (iEiitatva) and agency (kartrlva).» — y su cara interior: la vibración universal de la consciencia como pura perceptividad, que es a la vez subjetividad cognoscente y agencia.

«Common to all these systems is bhis liberating insight into the nature of the outer recurrence of reality through its manifest forms as an expression of its inner freedom and inherent power.» — y de ahí deriva lo que hace conmensurables a los distintos sistemas: la misma intuición liberadora sobre la recurrencia exterior de lo real como expresión de su libertad interior.

«In Chapter One the Saiva concept of the absolute is contrasted with that developed through an exegesis of the Upani~ads by Salikara in his Advaita Vedanta.» — declara el plan del capítulo primero: contrastar el absoluto śaiva con el que Śaṅkara desarrolla en su Advaita Vedānta por exégesis de los Upaniṣad.

«Although this form of non-dualist Vedanta was unknown to these authors, it represents, typologically, forms of absolutism they knew well, namely, those that understood nonduality solely as the transcendental unity of the absolute.» — y acota de inmediato el contraste: esa forma de Vedānta no dualista era desconocida para esos autores, y vale tipológicamente por absolutismos que sí conocían.

«This approach is contrasted with that of monistic Saivism, which establishes that reality can be one and undivided only if it is understood to be a creative, infinite absolute that manifests itself actively through the finitude and transitoriness of phenomena perpetually changing in consonance with the absolute's activity.» — opone a eso la posición śaiva monista: lo real es uno e indiviso solo si se lo entiende como absoluto creativo que se manifiesta activamente por la finitud y la transitoriedad de los fenómenos.

«It is Spanda, the inscrutable pulse of consciousness, that moves and yet moves not, that changes and yet remains eternally itself, that ensures~that both manifestation and the absolute, its unmanifest source, form part of a single process which passes freely from one to the other in such a way that both poles are at the same level and equally real.» — y nombra la función que el Spanda cumple en ese esquema, con la paradoja intacta: el pulso que se mueve y no se mueve, que cambia y permanece, y que pone manifestación y absoluto en el mismo nivel.

«Somananda lists a number of Vedantas in terms of their most characteristic doctrines. Amongst them are the bhr~intiviidins, who maintain that the world is an illusion and hence unreal.» — y señala que Somānanda ya conocía posiciones vedánticas de ese tipo, los *bhrāntivādins* que tienen el mundo por ilusorio, aunque no conociera el Advaita de Śaṅkara.

«The PratyabhijiiH doctrine of manifestation (c5bhtisavc5da) differs radically from that formulated by the forms of Ved2nta typified by Sahkara's Advaita.» — marca la distancia entre las dos doctrinas de la manifestación, la de la Pratyabhijñā y la de los Vedānta del tipo del Advaita de Śaṅkara.

«The Pratyabhijfia also understands manifestation to be an appearance (dbhiisa)-not, however, in the sense of a semblance, but as the manifest form of the absolute.» — y precisa dónde está la diferencia: también la Pratyabhijñā llama apariencia (*ābhāsa*) a la manifestación, pero no en el sentido de semblanza sino de forma manifiesta del absoluto.

«Although these Kashmiri schools are idealist, they affirm the reality of the world and the common commerce of daily life (vyavahtira).» — sostiene que estas escuelas son idealistas y afirman a la vez la realidad del mundo y del trato cotidiano.

«To quote extreme examples, we can observe a contrast between the uncompromising realism of Somananda-for whom even illusions are real insofar as they are manifest appearances» — y consigna el desacuerdo interno sin armonizarlo, tomando a Somānanda por el extremo realista: para él hasta las ilusiones son reales en cuanto apariencias manifiestas.

«Thus a striking feature of Pratyabhijfia literature in its original sources is the regular use made of analogies with the propeflies of light to express and explain the nature of manifestation.» — describe el recurso retórico que caracteriza la literatura Pratyabhijñā: las analogías con las propiedades de la luz para explicar la manifestación.

«Thus, typically, the Pratyabhijiia establishes that all things participate in the one reality by arguing that nothing 'shines' (i.e., appears, manifests or exists in its apparent form) if it is not illuminated by the light of consciousness.» — y el argumento que de ahí sale: nada *brilla* —esto es, aparece o existe en su forma aparente— si no lo ilumina la luz de la consciencia.

«The sun shines not there, neither moon nor stars. There these flashes of lightning do not shine nor does fire. It is that by whose shining all things shine. It is the light of That which illumines all this.» — el pasaje del Śvetāśvatara Upaniṣad que Dyczkowski trae como precedente de esa formulación, en su propia traducción.

«Sornananda makes but sparse use of it, while in the Aphorisms of ~ i v a and the Stanzas on Vibration which predate Somananda, the terms 'light' (prakdia) and 'reflective awareness' (vimaria) are entirely absent.» — mide la ausencia como dato de datación: en los *Aforismos de Śiva* y en las *Estrofas sobre la vibración*, anteriores a Somānanda, los términos *prakāśa* y *vimarśa* no aparecen.

«Consequently, Spanda doctrine (and so, one could add, Kashmiri ~aivism at its inception) originally lacked an important characterisation of absolute consciousness which clearly distinguishes it from other Indian absolutisms» — y saca la consecuencia: la doctrina Spanda en su origen carecía de la caracterización que después distinguiría a la consciencia absoluta de otros absolutismos indios.

«Utpaladeva was later to insist that if the light of consciousness were devold of reflect~ve awareness, nt would be as Inert and lifeless as the hght of a cbgistal.» — trae la insistencia de Utpaladeva: una luz de la consciencia sin conciencia refleja sería tan inerte como la de un cristal. Esta plana del troceo está muy dañada y el OCR imprime *devold*, *reflect~ve*, *nt* y *cbgistal*.

«A careful, unprejudiced reading of the Stanzas without reference to ats later commentaries (all of whlch postdate Utpaladeva) reveals that desp~te the fact that commentators found the Superego hldden In these verses, it was not really there.» — niega que el Superego estuviera en las *Estrofas*: los comentaristas lo hallaron ahí, dice Dyczkowski, y una lectura sin prejuicio y sin los comentarios posteriores no lo encuentra.

«The original concept of the Self in these early works was, in fact, generally closer to that of the Agamas, which understood liberation as a freedom from egoity that entailed no loss of personal identity.» — y dice qué había en su lugar: un concepto del Sí más cercano al de los Āgamas, con la liberación entendida como libertad respecto de la egoidad que no cancela la identidad personal.

«This personal identity is ihe living soul (jiva) who is none other than Siva Himself.» — identifica esa identidad personal con el alma viva (*jīva*), que no es otra que Śiva.

«Of the commentators, only Bhagavatotpala observes this feature of Spanda doctrine without overlaying and obscuring it with ulterior interpretations.» — y adjudica a Bhagavatotpala el único comentario que conserva ese rasgo sin recubrirlo con interpretaciones posteriores.

«In this way the doctrinal identity of the Spanda teachings has been worn away, so much so, that as eminent a scholar as K. C. Pandey has been led to say that the Stanzas on Vibration is only a minor treatise dealing with certain aspects of the Pratyabhijfiii system, particularly with what is termed 'reflective awareness' (vimaria) in Utpaladeva's» — trae la consecuencia moderna de ese recubrimiento y la nombra: K. C. Pandey llega a tener las *Estrofas sobre la vibración* por un tratado menor sobre aspectos del sistema Pratyabhijñā.

«Pandey has been misled by the equations made in the Spanda commentaries as well as in the Pratyabhijiia of cognate concepts and terms in the two systems.» — y objeta la lectura de Pandey señalando su causa: las equivalencias que comentarios y Pratyabhijñā establecen entre conceptos afines de los dos sistemas.

«Once again it is Ksemargja and Rtijigiinaka Rams who depart most distinctly from the original form of Spanda doctrine.» — nombra a los dos comentaristas que más se apartan de la forma original de la doctrina Spanda.

«Therefore, according to Rajanaka Rama, Spanda is the Goddess Who is the highest principle.» — y consigna adónde llega Rājānaka Rāma por ese camino: el Spanda es la Diosa, principio supremo.

«In India, metaphysics serves as a theoretical framework supporting a body of spiritual discipline; it is never merely abstract speculation.» — abre el capítulo primero con la tesis que ordena su lectura de todo el material: en la India la metafísica sostiene una disciplina espiritual y nunca es especulación abstracta.

«When the seeker acts upon the conclusions he has reached, philosophy blends imperceptibly into religion.» — y precisa dónde se borra la frontera: cuando el buscador actúa según sus conclusiones, la filosofía pasa a religión sin línea divisoria.

«Underpinning the quest is the ultimate goal: gnosis, which is not a knowledge of things but insight into their essential nature.» — define la meta con el término que escoge: gnosis, que no es conocimiento de cosas sino visión de su naturaleza esencial.

«The ways to this realisation are various. We can tread the Path of Wisdom ufidnamdrga) and seek to intuit the Real, illumined by its own brilliance, in the directness of (an essentially mystical) insight developed through meditative practice and disciplined reasoning» — reparte las vías, y de la primera —la del Saber— dice de qué se hace: práctica meditativa y razonamiento disciplinado (*viveka*).

«Another way is that of Devotion (bhaktimtirga) to the embodiment of truth experienced with religious awe and wonder as Deity. A third way is to follow the Path of Yoga and seek freedom directly through mastery (aiivarya) of the Self and with it the All which it contains and governs.» — y las otras dos: la Devoción a la encarnación de la verdad, y el Yoga, que busca la libertad por el dominio del Sí y con él del Todo.

«Freedom (svatantrya) in the sense of both autonomy (kaivalya) and mastery (advarya) is the goal. It can be attained only if we manage to rid ourselves of outer constraints and limitations.» — fija la meta con su término sánscrito: *svātantrya*, libertad como autonomía y como dominio, alcanzable solo desprendiéndose de las limitaciones externas.

«The dualism of most devotional approaches, however tempered, understands reality in terms which preclude the possibility of ultimate release.» — objeta al dualismo devocional que su modo de entender lo real cierra de antemano la liberación última.

«Classical SBmkhya posits two realities, both eternal but of contrary nature. One is Purusa, 'the Person', the other Prakrti or 'Nature'.» — expone el Sāṃkhya clásico como el sistema del que la Advaita Vedānta sale por crítica: dos realidades eternas y de naturaleza contraria, Puruṣa y Prakṛti.

«Just as insentient Nature cannot view itself, and so is as if blind, similarly the Person does not act or change, and so is as if lame.» — trae el símil del Sāṃkhya para la necesidad mutua de los dos principios: la Naturaleza insensible es como ciega y la Persona inmutable es como coja.

«Just as a dancing girl retires from her dance after performing for the audience, in the same way Nature (Prakyri) retires after exhibiting herself to the Person» — Dyczkowski traduce a Īśvarakṛṣṇa: la Naturaleza se retira tras exhibirse ante la Persona, como la bailarina tras su danza.

«Therefore, no one is actually bound, no one released and no one transmigrates. [It is] Nature, the abode of diversity that transmigrates, is bound and released.» — y la consecuencia que el propio Sāṃkhya saca, en la traducción de Dyczkowski: nadie está atado ni liberado; es la Naturaleza la que transmigra.

«In order to preserve the transcendental integrity of the Person, the reality of Nature must be denied. Not only does the Advaita Vedanta d o this, but it also denies that there is a plurality of Persons.» — traza el paso de la Advaita Vedānta: para salvar la integridad trascendental de la Persona hay que negar la realidad de la Naturaleza, y además la pluralidad de Personas.

«The Self is one only and hence none other than the Brahman, the absolute, free of all specification.» — y llega a la identificación advaita: el Sí es uno y por tanto no es otro que el Brahman, libre de toda especificación.

«However, although this safeguards it from predication it also implies that the empirical (vyavaht?ra) is itself a negation of absolute reality.» — consigna el costo que esa vía tiene según él: lo empírico queda convertido en negación de la realidad absoluta.

«Absolute Being is .lot an existing quality to be found in things; it is not an object of thought or the result of production. It is that from which both speech and mind turn back, unable to comprehend its fullness.» — formula la inaccesibilidad del Ser absoluto en la Advaita: aquello de lo que palabra y mente vuelven atrás sin abarcarlo. El troceo imprime *.lot* por not.

«To make this point Sankara quotes a passage from a lost Upani~ad in his commentary on the Brahmasiitra.» — y señala de dónde toma Śaṅkara su ejemplo: un pasaje de un Upaniṣad perdido citado en su comentario al Brahmasūtra.

«The teacher continued to be silent. Whell addressed a second and third time he said: " h i a m teaching, bud you do not follow. The Self is silence.» — Dyczkowski traduce la respuesta del sabio Bāṣkali en el pasaje que Śaṅkara cita: la enseñanza está dándose y el discípulo no la sigue, porque el Sí es silencio.

«The criterion of authenticity is immutability. Reality never changes; only that which is less than real can appear to do so.» — formula el criterio vedántico de lo real: la inmutabilidad, de modo que solo lo que es menos que real puede parecer cambiante.

«In the same way as the image of a snake is falsely superimposed on a rope, similarly the universe is falsely projected onto the real substratum, the Brahman.» — trae el símil clásico de la cuerda y la serpiente para la proyección del universo sobre el Brahman.

«Ignorance is not merely a personal lack of knowledge, but a cosmic principle. As such it is called "MayB," the undefinable factor (anirvacaniyii) that brings this mistake in identity about.» — y señala que en ese esquema la ignorancia no es carencia personal sino principio cósmico: Māyā, el factor indefinible.

«The universe is false not because it has no nature of its own but because it does have one.» — da la fórmula paradójica con que resume la falsedad del universo en el Vedānta: es falso no por carecer de naturaleza propia sino por tenerla.

«The ~ a i v a absolutist17 rejects any theory that maintains that the universe is less than real.» — marca el punto de ruptura: el absolutista śaiva rechaza toda teoría que haga del universo algo menos que real.

«From his point of view a doctrine of two truths, one absolute and the other relative, endangers the very foundation of monism.» — y la razón de ese rechazo: una doctrina de dos verdades pone en peligro el fundamento mismo del monismo.

«The Kashmiri Saiva approach is integral:18 everything is given a place in the economy of the whole.» — nombra con una palabra el planteamiento que da título al capítulo: integral, porque todo recibe lugar en la economía del conjunto.

«It is equally wrong to say that reality is either one or diverse. Those who do so fail to grasp the true nature of things which is neither as well as both.» — y deja la fórmula sin resolver, como la encuentra: lo real no es ni uno ni diverso, y es ambos.

«We, do not" says Abhinavagupta, "base our contention that [reality] is one because of the contradictions inherent in saying that it is dual. It is your approach (paksa) that accepts this [method]. [While], if [duality and oneness] were in fact [to contradict each other], they would clearly be two [distinct realities].» — Dyczkowski traduce a Abhinavagupta objetando el método del adversario: la unidad no se sostiene por las contradicciones de afirmar la dualidad, porque si dualidad y unidad se contradijeran serían dos realidades distintas.

«The Vedantin, who maintains that non-duality is the true nature ! of the absolute by rejecting duality as only provisionally real, is ultimately I landed in a dualism between the real and illusory by the foolishness of his own excessive sophistry» — y formula la objeción de esa tradición al vedantin: rechazar la dualidad como solo provisionalmente real termina en un dualismo entre lo real y lo ilusorio.

«The Vedantin seeks to preserve the integrity of the absolute by safeguarding it from all possible predication.» — resume la estrategia vedántica: preservar la integridad del absoluto poniéndolo a salvo de toda predicación posible.

«The integral nature of the absolute allows for the existence of the world of objectively perceivable phenomena along with the pure subjectivity of consciousness.» — y la śaiva: la naturaleza integral del absoluto deja sitio al mundo de los fenómenos objetivos junto a la pura subjetividad de la consciencia.

«All things are as if nothing in themselves apart from the absolute in this sense alone-it does not mean that they do not exist.» — acota su propia formulación para que no se lea como acosmismo: las cosas son como nada aparte del absoluto, y eso no significa que no existan.

«The One is not any one thing because it is all things;'O excluding nothing from its omniformity, it cannot be defined in any other way than as the Supremely Real (paramdrtha).» — da la fórmula positiva del absoluto śaiva: el Uno no es ninguna cosa porque es todas, y nada de su omniformidad queda excluido.

«It is the pure absolute because nothing stands outside it which can in any way qualify its absoluteness; on this point at least, Saiva and Vedantin are in agreement.» — y consigna el punto en que las dos tradiciones sí coinciden: nada queda fuera del absoluto que pueda calificar su absolutez.

«The Saiva method is one of an ever widening inclusion of phenomena mistakenly thought to be outside the absolute. The VedBntin, on the other hand, seeks to understand the nature of the absolute by excluding (ni~edha) every element of experience which does not conform to the criterion of absoluteness, until all that remains is the unqualified Brahman.» — opone los dos métodos: el śaivo incluye cada vez más fenómenos tenidos por externos al absoluto; el vedántico excluye todo lo que no cumple el criterio de absolutez.

«The ~aiva's approach is one of affirmation and the Vedantin's one of negation. They arrive at the absolute from opposite directions.» — y lo cifra en una frase: afirmación contra negación, dos caminos que llegan al absoluto desde direcciones opuestas.

«Change of any sort is merely apparent (vivarta); the world of change and becoming is a false superimposition (adhyiiropa, adhyiisa) on the absolute.» — y su consecuencia: todo cambio es aparente y el mundo del devenir, falsa superimposición sobre el absoluto. El troceo parte *super-imposition* al fin de renglón.

«understood as the coextensive unity (ekarasa) of both duality and unity.» — da la alternativa a los dos caminos: la unidad entendida como unidad coextensiva (*ekarasa*) de dualidad y unidad, que son igualmente expresiones del absoluto. La cita arranca a media frase porque el troceo intercala un carácter suelto antes, y se corta ante la llamada de nota.

«Thus Caerdapada, ~alikara's teacher, says: Constantly reflecting that everything is full of misery, (sarvay duhkham) one should withdraw the mind from the pleasures nurtured by desire. Recalling constantly that the birthless Brahman is all things, one no longer perceives creation.» — Dyczkowski traduce a Gauḍapāda, maestro de Śaṅkara, como emblema de la vía de negación: reflexionar que todo está lleno de miseria y retirar la mente de los placeres. El troceo imprime el nombre *Caerdapada*: la lectura propuesta es Gauḍapāda, no cotejada contra el facsímil.

«It is the Way of Transcendence, and we progress along it by denying all ultimate significance to the transitory. The doctrine is one of world denial.» — nombra esa vía —la de la Trascendencia— y su doctrina: negación del mundo.

«The New Way (navarndrga)33 taught in Kashmiri Saiva doctrine is transcendence through active participation.» — y le opone la que la doctrina śaiva cachemira enseña, con su nombre sánscrito: la Vía Nueva, trascendencia por participación activa.

«Desire is not denied, but accepted at a higher level as the pure will or freedom (svdtantrya) of the absolute. Desire is to be eliminated only if it is desire 'for' (akdrik~a), rather than desire 'to' (iceha).» — y su tesis sobre el deseo, con el distingo que la sostiene: no se niega el deseo sino que se lo acepta como voluntad pura del absoluto, y solo se elimina el deseo *de* algo, no el deseo *a*.

«The finite is a symbol of the infinite. The infinite stamps its seal (mudra) onto its own nature replete with all possible forms of the finite.» — da la fórmula de la correspondencia en esta vía: lo finito es símbolo de lo infinito, y lo infinito imprime su sello (*mudrā*) sobre su propia naturaleza colmada de todas las formas posibles de lo finito.

«Reality is the state of eternal emergence (salatodita) of the finite from the infinite and vice versa.» — define lo real como emergencia eterna de lo finito desde lo infinito y a la inversa.

«True knowledge (sadvidjjri) from this point of view, is to know that the apparent opposites normally contrasted with one another, such as subject and object, unity and diversity, absolute and relative, are aspects of the one reality.» — y define el conocimiento verdadero por lo que reconoce: que los opuestos aparentes —sujeto y objeto, unidad y diversidad, absoluto y relativo— son aspectos de una sola realidad.

«The Vedantin's way is one of withdrawal from the finite in order to achieve a return (nivrtti) to the infinite. This process, however, from the Saiva point of view is only the first stage.» — sitúa la vía vedántica dentro de la śaiva y no fuera de ella: el retorno a lo infinito es solo la primera etapa.

«When perfection is achieved in both movements, that is, from the finite to the infinite and back, man participates in the universal vibration of the absolute and shares in its essential freedom.» — y describe la segunda: hecha la perfección en los dos movimientos, el hombre participa de la vibración universal del absoluto.

«Thenceforth, he no longer travels 'to' and 'from' but eternally 'through' the absolute, realised to be at once both infinite and finite.» — y cierra la figura con la preposición como tesis: ya no se viaja *hacia* ni *desde* sino eternamente *a través* del absoluto.

«The highest level of dispassion (paravairrIgl~a) is not attained by turning away from appearance but by realising that the absolute manifests as all things.» — y da vuelta al desapasionamiento: el grado más alto no se alcanza apartándose de la apariencia sino reconociendo que el absoluto se manifiesta como todas las cosas.

«Desire is not to be abandoned but elevated to the level of this pure will (icchdmatra). This is achieved not by restraint or suppression of desire, but by merging it with the divine creative will of the absolute.» — precisa el método: el deseo no se abandona ni se reprime, se funde con la voluntad creadora divina.

«Those who went before said that [desire] is checked by the practice of dispassion; we teach that this is achieved by desisting from all effort» — Dyczkowski traduce a Jayaratha marcando el corte con los antiguos: donde ellos enseñaban el desapasionamiento, esta enseñanza pone el cese de todo esfuerzo.

«The absolute oscillates between a 'passion' (raga) to create and 'dispassion' (virriga) from the created.» — da el latido en términos de pasión y desapasionamiento del propio absoluto, y lo identifica con el Spanda.

«Allowing for the reality of manifestation, the Saiva absolute is called the Great Oneness (mahridvaya).» — nombra el absoluto śaiva con el término que le corresponde por admitir la realidad de la manifestación: la Gran Unidad.

«An experienced music lover, hearing a fast sequence of notes played on the vinii can distinguish whether the microtones are high or Similarly the well-practiced yogi can discern the unity of reality while phenomena are manifest to him.» — trae el símil musical con que se explica la percepción simultánea de unidad y diversidad: el oyente experto distingue los microtonos de la vīṇā.

«The Vedantin who distinguishes between duality and unity, saying that the former is false while the latter is true, is under the spell of May%-the ignorance he seeks so hard to overcome.» — formula la objeción más dura de esta tradición al vedantin: quien separa lo falso de lo verdadero queda bajo el hechizo de la misma Māyā que quiere vencer.

«Where duality, unity and both unity and duality are equally manifest is said to be [true] unity. To those who object that in that case diversity (bheda) must also exist, [we say:] so be it: we do not want to speak overmuch. We neither shun nor accept [anything] that [manifests to us] here [in this world] as you do. If you wish to be supported by the view that favours all then resort to the doctrine of Supreme Unity, the great refuge you should adopt.» — Dyczkowski traduce a Abhinavagupta contestando a la objeción de que entonces la diversidad también existe: que exista, dice, ni rechazamos ni aceptamos lo que se manifiesta, y quien quiera una posición que favorezca a todo debe acogerse a la doctrina de la Unidad Suprema.

«Just as evepything that falls into a salt mine becomes salty, so all this diversity, grounded in unity, shares in the single flavour of oneness.» — trae el símil de la mina de sal para la diversidad fundada en la unidad. El troceo imprime *evepything*.

«Relative distinction is not an inherent quality of things that can divide their innate nature, not because this division (bheda) is in any way unreal, but because it operates within the domain of the real, which appears as phenomenally manifest» — y precisa el estatuto de la distinción: no divide la naturaleza innata de las cosas, y no porque sea irreal sino porque opera dentro de lo real.

«Reality is a structured whole consisting of a graded hierarchy (taratamya) of metaphysical principles corresponding to the planes of existence» — describe la arquitectura de lo real: un todo estructurado en jerarquía graduada de principios metafísicos que corresponden a los planos de existencia.

«We maintain that the basis of duality (bheda) in the [empirical] universe is a phase (vibhriga) [of reality]. The separation between things is certainly not adventitious (upridh~) for then they [i.e., the object and its separatedness] being two, unity would stand contradicted.» — Dyczkowski traduce a Maheśvarānanda: la dualidad del universo empírico es una fase de lo real y no algo adventicio, porque si lo fuera la unidad quedaría contradicha.

«All these views are correct insofar as they correspond to an actual experience. But this is because the absolute, through its inherent power, assumes the form of all the levels of realisation (bhiimika) which correspond to the ultimate view (sthiti) each system upholds.» — y formula el principio con que esta tradición trata a las escuelas rivales: todas las visiones son correctas en la medida en que corresponden a una experiencia efectiva, porque el absoluto asume la forma de todos los niveles de realización.

«Citing the well-known Jaina example, Abhinava explains that the exponents of different systems are like blind men who, presented with an elephant, touch one part or another and argue amongst themselves about what it could be. This is not because they disagree completely but because their agreement is only partial.» — trae el símil jaina de los ciegos y el elefante en boca de Abhinavagupta, con el giro que lo distingue: los sistemas no discrepan del todo, coinciden solo en parte.

«Rather than reject all views as incorrect because they are not completely true, the Kashmiri ~ a i v a prefers to accept them all because they are partially true.» — y consigna la elección que de ahí se sigue: aceptar todas las visiones por parcialmente verdaderas en vez de rechazarlas por no ser del todo verdaderas.

«Not accepting each others'point of view they talk of Your universal nature in terms of that which is to be refuted and that which refutes it in order to reject [their] opponents' position.» — Dyczkowski traduce a Maheśvarānanda sobre los constructores de sistemas: sin aceptar el punto de vista ajeno, hablan de la naturaleza universal de la deidad en términos de lo que hay que refutar y de lo que refuta.

«aivism equates the absolute wholly with consciousness. Reality is pure consciousness alone (samvid). Consciousness and Being are synonymous.» — da la tesis que ordena el resto del libro: el śaivismo iguala el absoluto con la consciencia, y consciencia y Ser son sinónimos.

«The concept of consciousness is the firm foundation upon which Kashmiri Saiva metaphysics is constructed. One could almost describe it as a psychology of absolute consciousness.» — propone una caracterización de toda la metafísica śaiva cachemira: casi una psicología de la consciencia absoluta.

«There are no holes or gaps anywhere in reality where consciousness is absent. It is eternally and blissfully at rest within its own nature (sviitmaviirdnta), free of all association with anything outside itself.» — formula la plenitud sin resquicios de la consciencia: no hay hueco alguno en lo real donde falte.

«In none of Your states [Cl Lord] is consciousness absent. Therefore, You are worshipped as the yogi's dense mass of consciousness alone.» — el verso que Bhagavatotpala cita en su comentario a las *Estrofas sobre la vibración*, en traducción de Dyczkowski.

«Consciousness is not a passive witness (saksin), but is full of the conscious activity (citikriyd) through which it generates the universe68 and reabsorbs it into itself at the end of each cycle of creation.» — opone esta consciencia a la del testigo pasivo vedántico: está llena de la actividad consciente con que genera el universo y lo reabsorbe.

«Both dynamic and creative, this divine power is Spanda-the vibration of consciousness. Its universal activity is the basis of Siva's divine sovereign status. Indeed, Spanda is Siva's most essential nature for without it He would not be God.» — identifica esa potencia divina con el Spanda y la hace condición de la divinidad misma: sin ella Śiva no sería Dios.

«Thus God (bhagavat) is always the Spanda principle with its dependent categories-He is not motionless (aspanda) as those who say, 'the supreme reality is perfectly inactive (aspanda): If that were so, His nature would be a self-confined stasis (Sdntasvori2pa) and so He would not be God at all.» — Dyczkowski traduce a Kṣemarāja negando la inmovilidad del absoluto: un supremo inactivo sería estasis autoconfinada y no sería Dios.

«God's rulership, omniscience and omnipotence are contingent to limiting adjuncts conjured up by nescience: in reality such terms as ruler and ruled, omniscience etc., cannot be used with regard to the Self shining in its own n a t» — Dyczkowski traduce a Śaṅkara para mostrar el contraste: señorío, omnisciencia y omnipotencia son contingentes a adjuntos limitadores fraguados por la nesciencia, y no cabe usarlos del Sí.

«Kashmiri Saivism, on the contrary, believes in a personal absolute God Who is the one reality (iivarddvayavdda).» — nombra con su término sánscrito la posición que resulta: un Dios absoluto personal que es la única realidad.

«This supreme state is named variously in the differing traditions syncretised into Kashmiri ~aivism.» — consigna que el estado supremo lleva nombres distintos según la tradición sincretizada, y por eso la obra no unifica la nomenclatura.

«In the Spanda school {he supreme male deity is Siva Who is also called Sankara, while Spanda is by some identified with the Goddess.» — y da el reparto propio de la escuela Spanda: Śiva, también llamado Śaṅkara, y el Spanda identificado por algunos con la Diosa.

«Interiority (anraratva) is the keynote of both Kashmiri ~ a i v a metaphysics and practice: it is a 'doctrine which maintains that everything is internal'» — nombra la clave de la metafísica y la práctica: la interioridad, doctrina de que todo es interno.

«0 Lord, some, greatly troubled, move perplexed (bhramanti) within themselves while others, well established [in themselves], wander in that which is their own Self alone.» — Dyczkowski traduce a Utpaladeva sobre los dos modos de estar dentro de uno mismo: el perplejo que da vueltas y el bien establecido que se mueve en su propio Sí.

«According to Somfinanda, only that which hypothetically exists outside consciousness can be said to be non-existent (avastu) and hence false. Daily life carried on without knowledge that everything is manifest within consciousness is illusory or unreal in that sense alone.» — acota, según Somānanda, en qué sentido se llama irreal a la vida diaria: solo en el de vivirse sin saber que todo se manifiesta dentro de la consciencia.

«The ultimate experience is the realisation that everything iscontained within consciousness. We can discover this in two ways. Either we merge the external world into the inner subject, or we look upon the outer as a gross form of the inner. In these two ways we come to recognise that all things reside within our own consciousness just as consciousness resides within them.» — da los dos caminos hacia la misma experiencia: fundir lo externo en el sujeto interior, o ver lo externo como forma gruesa de lo interior. El troceo imprime *iscontained* sin separar.

«If a physical object were really totally material, that is, part of a reality independent of, and external to, consciousness, it could never be experienced.» — y el argumento que sostiene el idealismo de esta escuela: un objeto totalmente material e independiente de la consciencia no podría ser experimentado nunca.

«Thus consciousness contains everything in the sense that it is the ground or basis (ddhdra) of all things, their very being (satta) and substance from which they are made. But, unlike the Brahman of the Advaita Vedanta, it is not the real basis (adhisthdna) of an unreal projection or illusion.» — marca la distancia con el Brahman advaita: la consciencia es fundamento de todo, pero no el substrato real de una proyección irreal.

«In this respect, the Kashmiri Saiva is frankly and without reserve an idealist. Although he does not deny the reality of the object, his position is at odds with most commonly accepted forms of realism.» — declara sin rodeos la posición: idealista, aunque sin negar la realidad del objeto.

«The realist maintains that the content perceived is independent of the act of perception. The content is only accidentally an object of perception and undergoes no change in the process of being» — expone la posición realista que va a discutir: el contenido percibido es independiente del acto de percepción y no cambia al ser percibido.

«His contention, however, is essentially unverifiable; to verify it, we would have to know an object without perceiving it.» — y le objeta la verificación: habría que conocer un objeto sin percibirlo.

«The [nature of an] object of knowledge could not be established through a means of knowledge totally unrelated to it-a crow does not become white because a swan [sitting next to it] is white.» — Dyczkowski traduce el argumento de Abhinavagupta con su ejemplo: un cuervo no se vuelve blanco porque el cisne que tiene al lado lo sea.

«Once the object is reduced to its authentic nature, one knows [the true nature ofJ consciousness. What then [remains ofl objectivity? What [indeed could be] higher than consciousness?» — el verso que Bhagavatotpala cita en su comentario a las *Estrofas sobre la vibración*, traducido por Dyczkowski.

«Being, understood as an absolute substance (which is not substantial in a material sense), is the model for the Advaita conception of consciousness. Monistic ~aivism, on the other hand, considers consciousness to be the basic model through which we understand Being.» — sitúa la diferencia de modelo entre las dos tradiciones: la Advaita piensa la consciencia desde el Ser; el śaivismo monista piensa el Ser desde la consciencia. El troceo parte *conscious-ness* al fin de renglón.

«Some fools consider that nothing apart from the body exists because movement arises from the body, whose property is consciousness, which in its turn is one with the vital breath. This conception, peculiar to individuals (of low status) such as children, women and idiots is, by the materialists, elevated to the status of a system.» — Dyczkowski traduce a Abhinavagupta contra los materialistas, advirtiendo antes que no guarda cortesía: la idea de que nada existe aparte del cuerpo, propia de niños, mujeres e idiotas, es elevada por ellos a sistema. El troceo parte *conscious-ness* al fin de renglón.

«Not only is consciousness absolute, it is also divine. It is ~ i v a , the Lord (cinndtha) of the universe.» — da el paso que vuelve teología a esa metafísica: la consciencia no solo es absoluta sino divina, es Śiva, Señor del universo. Se corta ante la llamada de nota.

«As the authentic identity (dtman) of all living beings, consciousness is the supreme object of worship, the true nature of Deity.» — y su consecuencia cultual: como identidad auténtica de todo ser vivo, la consciencia es el objeto supremo de culto y la naturaleza verdadera de la deidad.

«Adopting the Buddhist Yogacara doctrine that things necessarily perceived together are the same (sahopalambhaniyamavtfda), the Saivite affirms that because the perceived is never found apart from perception, they are in fact identical.» — consigna un préstamo declarado a los budistas: el śaiva toma de la Yogācāra la doctrina de que lo que se percibe siempre junto es lo mismo. El troceo parte el término sánscrito *sahopa-lambhaniyamavtfda* al fin de renglón.

«Consciousness is essentially active. Full of the vibration of its own energy engaged in the act of perception, it manifests itself externally as its own object. When the act of perception is over, consciousness reabsorbs the object and turns in on itself to resume its undifferentiated inner nature.» — describe el ciclo completo de la percepción como movimiento de la consciencia: se manifiesta fuera como su propio objeto y al terminar lo reabsorbe y se repliega.

«The Yogacara Buddhist similarly maintains that consciousness creates its own forms. But, according to him, because the perceived and perception are identical, there is no pelzived object at all.» — marca el punto donde el idealismo budista se separa del śaivo: también para la Yogācāra la consciencia crea sus formas, y de ahí concluye que no hay objeto percibido alguno.

«All this consists of the act of consciousness alone", says Vasubandhu, ""bcause unreal entitles appear, just as a man with defective vision sees unreal h a ~ r or a moon, etc.» — Dyczkowski traduce a Vasubandhu con el símil de la visión defectuosa que ve cabellos o lunas inexistentes; el troceo imprime la palabra espaciada.

«While he agrees with the Saiva idealist that appearances have no independent existence apart from their appearing to consciousness, he maintains that for this reason they are unreal.» — sitúa con precisión el acuerdo y el desacuerdo: la Yogācāra coincide en que las apariencias no existen aparte de su aparecer, y de ahí saca que son irreales.

«Matter and the entire universe are absolutely real, as 'congealed' (srydna) or 'contracted' (samkucira) forms of consciousness.» — da la fórmula material del monismo: la materia y el universo entero son absolutamente reales como formas cuajadas o contraídas de la consciencia.

«By boiling sugarcane juice it condenses to form treacle, brown sugar and candy which retains its sweetness. Similarly, consciousness abides unchanged even though it assumes the concrete material form of the five gross elements.» — trae el símil del jugo de caña que condensa en melaza y azúcar sin perder el dulzor para explicar que la consciencia permanece inalterada al asumir forma material.

«Consequently no object is totally insentient. Even stones bear a trace (vdsand) of consciousness, although it is not clearly apparent because it is not associated with the vital breath @rdva) and other components of a psycho-physical organism.» — y su consecuencia: ningún objeto es del todo insensible, y hasta las piedras llevan traza de consciencia, aunque no sea manifiesta por faltarles el aliento vital.

«Somananda goes so far as to affirm that physical objects, far from being insentient, can only exist insofar as they are aware of themselves as existing.» — marca hasta dónde llega Somānanda por ese camino: los objetos físicos solo existen en cuanto tienen conciencia de sí mismos como existentes.

«This is the central concept behind a doctrine originally expounded by Narasivha called "he non-dualism of direct perception' (gratyak~ddvaita).» — adjudica a Narasiṃha el no dualismo de la percepción directa, nombre que da a esta doctrina.

«Just as when an emerald and ruby reflect each other's light, the ruby is reddish-green and the emerald greenish-red, similarly everything is connected with everything else as part of the single variegated (vicitra) cognition of absolute consciousness.» — trae el símil de la esmeralda y el rubí que se tiñen mutuamente al reflejarse, para la conexión de todo con todo dentro de una sola cognición variada.

«The Supreme Lord's unique state of emotivity (asridhdranabhriva) is the outpouring of pure Being (mahrisattri). It is manifest as the brilliance (sphurattd) of the universe which, if we ponder deeply, [is realized to be] the single flavour (ekarasa) of the essence of Beauty which is the vibration of the bliss of one's own nature.» — Dyczkowski traduce a Maheśvarānanda: el estado de emotividad del Señor Supremo es el desbordar del Ser puro, manifiesto como brillo del universo y de sabor único.

«Kashmiri Saivism as a whole has been variously called a form of 'realistic idealism1,115 'monistic idealism',ll6 'idealistic monism'~~7 and 'concrete rnonism'.» — reúne los cuatro rótulos que la bibliografía moderna ha dado a esta tradición, sin adoptar ninguno.

«The Kashmiri Saiva approach understands the world to be a symbol of the absolute, that is, as the manner in which it presents itself to us.» — da la fórmula del realismo de esta escuela: el mundo como símbolo del absoluto, esto es, como el modo en que el absoluto se nos presenta.

«Indeed, all things are manifest because they are nothing but manifestation. The point being that nothing is manifest apart from manifestation.» — Dyczkowski traduce a Kṣemarāja en su comentario a las *Estrofas sobre la vibración*: nada es manifiesto aparte de la manifestación.

«Perhaps at this stage a brief comparison with Heidegger's ideas might prove to be enlightening and not altogether out of place.» — introduce con cautela declarada —*perhaps*, *might prove*— la comparación con Heidegger que ocupa las planas siguientes.

«The reality of the world demands recognition; we are forced to accept the direct presentation of the fact of our daily experience.» — formula la exigencia realista de la escuela: hay que aceptar la presentación directa del hecho de la experiencia cotidiana.

«if practical life, which is useful to all persons at all times, places and conditions were not real, then there would be nothing left which could be said to be real.» — Dyczkowski traduce a Abhinavagupta: si la vida práctica no fuera real, no quedaría nada de lo que pudiera decirse que es real.

«The manifestation of an entity in its own specific form is a fact at one level of consciousness; it is real. The appearing of the same entity in the same form but recognised to be a direct representation of the absolute is also a fact, but at another level of consciousness.» — distingue dos niveles sin jerarquizar su realidad: la entidad en su forma propia y la misma entidad reconocida como representación directa del absoluto.

«While the Kashmiri Saivite agrees that the world is pure consciousness alone, he maintains that it is such because it is a real creation of consciousness.» — la respuesta del śaiva cachemir al idealismo budista: el mundo es pura consciencia justamente porque es creación real de la consciencia. El troceo parte *conscious-ness* al fin de renglón.

«The jar knows because it is of my nature", writes Somananda, "and 1 know it because 1 am of the jar's nature. 1 know because 1 am of SadLSiva's nature and He knows because He is of my nature; Yajiiadatta [knows] because he is of Siva's nature and Siva [knows] because He is cf Yajfiadatta's nature» — Dyczkowski traduce a Somānanda encadenando la identidad de naturaleza entre la jarra, el yo, Sadāśiva, Śiva y Yajñadatta; el troceo imprime los pronombres de primera persona como cifra 1 y escribe *cf* por of.

«The nature of the absolute, and also that of Being, is conceived as an eternal becoming (satatodita), a dynamic flux or Spanda,» — da la inversión que esta escuela opera respecto del Vedānta: la naturaleza del absoluto y la del Ser se conciben como devenir eterno, flujo dinámico o Spanda. Se corta ante la llamada de nota.

«It is identified with the concrete actuality of the fact of appearing, not passive unmanifest Being.» — y precisa con qué se identifica el Ser así entendido: con la actualidad concreta del hecho de aparecer, no con un Ser inmanifiesto y pasivo.

«Even an illusion is in this sense real, insofar as it appears and is known in the manner in which it appears. The empirical and the real are identical categories of thought.» — lleva el principio hasta el caso límite: también la ilusión es real en cuanto aparece y se conoce del modo en que aparece, con lo que lo empírico y lo real quedan igualados.

«Thus this is the supreme doctrine (upanisad), namely that, whenever and in whatever form [an entity] appears, that then is its particular nature.» — Dyczkowski traduce a Abhinavagupta formulándolo como doctrina suprema: en la forma en que algo aparece, ésa es su naturaleza particular. El troceo parte *when-ever* al fin de renglón.

«Heidegger points out, however, that semblances are grounded in showings, and so does Abhinava. Both Heidegger and Abhinava consequently maintain that all semblances have a real basis and are to be treated as instances of phenomena along with the so-called real showing or» — fija el paralelo: tanto Heidegger como Abhinavagupta fundan las apariencias engañosas en mostraciones reales y las tratan como fenómenos junto a las no engañosas. La frase se corta en el límite de segmento del troceo.

«Real is the entity (vastu) that appears in the moment of direct perception (sdk~dtkara), that is to say, within our experience of it. Once its own specific form has been clearly determined one should, with effort, induce it to penetrate into its pure conscious nature.» — Dyczkowski traduce a Abhinavagupta definiendo lo real por la percepción directa, y añadiendo la instrucción práctica: determinada la forma específica, hay que hacerla penetrar en su naturaleza consciente.

«Liberating knowledge is gained not by going beyond appearances but by attending closely to them.» — y de ahí saca la regla que separa a esta escuela de las vías de negación: el conocimiento liberador no se gana yendo más allá de las apariencias sino atendiéndolas de cerca.

«The secret," Mahekvarananda says, "is that liberation while alive (jivanmukti) is the profound contemplation of M%y%'s nature.» — Dyczkowski traduce a Maheśvarānanda: el secreto de la liberación en vida es la contemplación profunda de la naturaleza de Māyā.

«Those who have attained the category of Pure Knowledge above MHyH and have thus gone beyond the category of MByH, see the entire universe as the light of consciousness» — traduce el símil de las marcas y la pluma: quien pasa de la categoría de Māyā ve el universo entero como luz de la consciencia, inseparable de ella como las marcas de la pluma que las lleva.

«Just as kweebness'is present in its entirety in every atom of the sugarcane, so each and every atom [of the universe] bears within itself the emanation of all things.» — y el símil que la sostiene: como el dulzor está entero en cada átomo de la caña, cada átomo del universo lleva dentro la emanación de todas las cosas. El troceo imprime *kweebness* por sweetness.

«The reality of the world of diversity is not denied, but experienced in a new mode of awareness free of time and space in the eternal omnipresence of the Here and Now.» — acota qué cambia y qué no en esa realización: no se niega la realidad del mundo diverso, se la experimenta en otro modo de conciencia, libre de tiempo y espacio.

«Everything we perceive is a momentary collocation of a number of such manifestations which combine together like 'a row of altar lamps' (dipdvali) to form the single radiant picture of the universe.» — da el modelo atomista de la percepción en esta escuela: cada cosa percibida es una colocación momentánea de apariencias que se combinan como una hilera de lámparas.

«A jar, for example, consists of a number of appearances such as 'round', 'fat', 'earthen', 'red', etc., which together discharge a single function (arthakriyd), in this case, that of carrying the appearance 'water'.» — y su ejemplo: la jarra como haz de apariencias —redondo, panzudo, de barro, rojo— que cumplen juntas una sola función.

«Atomic appearings can combine in any number of ways, provided that they are not contrary to one another as established by the dictates of natural law (niyati). An appearance of 'form', for example, cannot combine with that of 'air'.» — pone el límite de esas combinaciones en la ley natural (*niyati*): una apariencia de forma no puede combinarse con una de aire.

«Thus even though the appearance of the beloved may manifest externally, it is as if far away in the absence of another appearance, namely, that of 'embracing'. So when the [appearing of the beloved] is associated with another appearance [namely that of 'far away'] the power (arthakriya) it formerly had of giving pleasure appears as its contrary.» — Dyczkowski traduce el ejemplo de Abhinavagupta: la aparición de la amada sin la de abrazarla se vuelve lejanía, y el poder de dar placer aparece como su contrario.

«The form our experience assumes depends, not only on the nature of the object perceived, but aiso on personal factors entirely peculiar to ourselves.» — declara que la forma de la experiencia no depende solo del objeto sino de factores enteramente personales.

«When a pe&on who is depressed and feels that there is nothing [of value for him in the world] sees the jar, he merely perceives the appearance 'exists' [in the form of the awareness that] 'it is'. We is not conscious of any other [of its constituent appearances] at all. An individual who desires to fetch water [perceives] the appearance 'jar'. The man who simply wants something that can be taken somewhere and then brought back, [perceives] the appearance 'thing'. The man who desires money [perceives] the appearance 'gold'. The man who desires a pleasing object [perceives] the appearance 'brightness' while he who wants something solid sees the appearance 'hardness'.» — Dyczkowski traduce el ejemplo de la jarra de oro en Abhinavagupta: el deprimido ve *existe*, el sediento *jarra*, el codicioso *oro*, y cada cual percibe la apariencia que su estado y su uso ponen en primer plano.

«The aggregate of appearances arises in the [supreme] subject as do [sprouts in] a rice field. Even though each sprout germinates from its own seed, they are perceived as a collective whole.» — traduce el símil del arrozal: cada brote nace de su semilla y se los percibe como un todo colectivo.

«This split must occur for daily life to be possible. Only externally manifest appearances can perform their functions; when they are merged within the subject and at one with him, they cannot do» — explica por qué la escisión entre sujeto y objeto es necesaria: solo las apariencias externamente manifiestas cumplen su función.

«The emergence from, and submergence into, pure consciousness of each individual appearance is a particular pulsation (viie~aspanda) of differentiated awareness. Together these individual pulsations constitute the universal pulse (sdmdnyaspanda) of cosmic creation and destruction.» — articula los dos niveles del Spanda: cada aparición y desaparición es una pulsación particular, y juntas constituyen el pulso universal de creación y destrucción.

«Absolute consciousness understood as the unchanging ontological ground of all appearing is termed 'PrakriSa'. As the creative awareness of its own Being, the absolute is called 'VimarSa'.» — abre el capítulo segundo definiendo los dos términos: *prakāśa* para el fundamento ontológico inmutable de todo aparecer, *vimarśa* para la conciencia creadora que el absoluto tiene de su propio Ser.

«Even though. neither of these two key terms appear in the Stanzas on Vibration or the Aphorisms of ~ i v a , they recur frequently in their commentaries.» — vuelve a medir la ausencia como dato: ninguno de los dos términos aparece en las *Estrofas sobre la vibración* ni en los *Aforismos de Śiva*, y en cambio abundan en sus comentarios.

«Thus, although the original formulation of the Doctrine of Vibration differs from the theology of Recognition in this respect, it was extended in the course of its development to accommodate this concept of the absolute as well.» — y consigna el movimiento histórico sin armonizarlo: la formulación original difiere de la teología del Reconocimiento, y se extendió luego para acomodarla.

«In this sphere beyond relative distinctions, the yogi realises that (all) the categories of existence are present in every single category.» — describe la experiencia del yogui por encima de la esfera de Māyā: cada categoría de existencia está presente en toda otra. Se corta ante la llamada de nota.

«The yogi experiences every individual particular as the sum total of everything else. He recognises that all things have one nature and that every particular is all things.» — y su forma extrema: cada particular es el conjunto de todo lo demás, porque todas las cosas tienen una sola naturaleza.

«Prukdia is the pure *%umino~iky' (bhn?na) or 'self-showinga that constitutes the essence and ultimate identity (arman) of phenomena.» — define *prakāśa* como la pura luminosidad o automostración que constituye la esencia y la identidad última de los fenómenos. El troceo imprime la palabra entre comillas corrompidas.

«The universe is nothing but the shining of the Light within itself. It is the radiant vibration (sphurattd) of this Light, the state (avasthdna) in which consciousness becomes manifest.» — resuelve el universo en un solo acto: el brillar de la Luz dentro de sí misma, que es su vibración radiante.

«Our experience of any object is of the f ~ r m : 'I see this': it is not itself an object, but the manifest form the object assumes as a luminous principle of experience.» — da la forma que toda experiencia tiene en este análisis —*yo veo esto*— y niega que la Luz sea un objeto: es la forma manifiesta que el objeto asume.

«That in which all this creation is established and from whence it arises is nowhere obstructed because it is unconditioned by [its very] nature.» — Dyczkowski traduce las *Estrofas sobre la vibración*: aquello en que toda la creación se asienta y de donde surge no se obstruye en ninguna parte, porque es incondicionado por naturaleza.

«Time and space are relations between the contents of consciousness; they cannot impinge on the integrity of the absolute itself.» — sitúa tiempo y espacio como relaciones entre contenidos de la consciencia, incapaces de tocar la integridad del absoluto.

«Thus Bhairava, the Light, is self-evident (svatabsiddha); without beginning, He is the first and last of all things, the Eternal Present. And so what else can be said of Him? The ~lnfolding of the categories of existence (tartva) and creation, which are the expansion of His own Self, He illumines, luminous with His own Light, in identity with Himself, and because He illumines Himself, so too He reflects on His own nature, without His wonder (carnatk~ira) being in any way diminished.» — Dyczkowski traduce a Abhinavagupta: Bhairava es la Luz evidente por sí misma, primero y último de todo, Presente Eterno, que ilumina el despliegue de las categorías como expansión de su propio Sí.

«The Kashmiri Saiva concept of consciousness is clearly more akin in the West to the Christian mystic's understanding of the nature of Deity than to that of consciousness as conceived by most western psychologists and philosophers of mind.» — propone una vecindad y la declara: la consciencia de esta escuela se parece más a la deidad del místico cristiano que a la consciencia de los psicólogos y filósofos de la mente occidentales.

«being One communicates His unity into every part of 'the world and also unto the Whole, both unto that which is one and that which is many. He is One and unchangeable in a superessential manner being neither a multiplicity of things, nor yet the sum total of such units . . . . He is a unity in a manner far different from this . . . He is indivisible plurality, insatiable, yet brimful, producing, perfecting and maintaining all unity and plurality.» — el pasaje de Dionisio Areopagita que Dyczkowski trae como término de comparación: la unidad indivisible y plural que produce, perfecciona y mantiene toda unidad y toda pluralidad.

«The central mystical experience of enlightenment is aptly symbolised by light in most of the numerous forms of mysticism; Deity and all that surrounds the higher reaches of existence are universally symbolised by light.» — generaliza: la luz simboliza la experiencia central de la iluminación en casi todas las formas de mística.

«When the Kashrniri Saiva talks of Deity or Reality as Light, he is trying to express his direct experience of the Real; this is more important to the mystic than any concept of reality.» — y precisa qué está haciendo esa tradición al hablar de Luz: expresar una experiencia directa, que para el místico pesa más que cualquier concepto.

«is not like the intoxication of wine or that of riches, nor similar to union with the beloved. The manifestation of the light of consciousness is not like the ray of light from a lamp, sun or moon. When one frees oneself from accumulated multiplicity, the state of bliss is like that of putting down a burden; the manifestation of the Light is like the acquiring of a lost treasure, the domain of universal nonduality.» — Dyczkowski traduce a Abhinavagupta deslindando esa dicha de sus parecidos: ni embriaguez de vino ni riqueza ni unión con la amada; soltar un fardo y recobrar un tesoro perdido.

«In the transition from experience (mysticism) to a concept of reality (metaphysics), we can only carry with us ideas symbolic of the original experience. Philosophy, from this point of view, can only serve a descriptive function.» — declara el estatuto que esta tradición da a la filosofía: función descriptiva, porque del paso de la experiencia al concepto solo sobreviven ideas simbólicas de la experiencia original.

«Philosophy is an elaboration of different kinds of spiritual experiences. The abstractions of high-grade metaphysics are based on spiritual experience and derive their whole value from the experiences they symbolise. No metaphysical concept is entirely intelligible without reference to the spirit.» — el pasaje citado que lo formula: los conceptos de la alta metafísica derivan su valor entero de las experiencias que simbolizan.

«Light symbolism helps us to grasp the inner relationship between things understood as integral parts of the absolute in static juxtaposition and mutual interpenetration.» — reparte funciones entre los dos símbolos mayores: la luz sirve para la relación interior de las partes en yuxtaposición estática e interpenetración.

«Vibration (spanda) symbolism serves to represent the dynamic, self-regenerative character of the absolute. It symbolises the active participation of the infinite in the finite as the process of its transformation into the finite and the reconversion of the finite into the infinite. Space is the model for the former and time for the latter.» — y el otro: la vibración representa el carácter dinámico y autorregenerativo del absoluto, con el espacio por modelo del primero y el tiempo del segundo.

«Nothing perceived is independent of perception and perception differs not from the perceiver, therefore the universe is nothing but the perceiver» — el verso que Dyczkowski traduce para la identidad de los tres términos: nada percibido es independiente de la percepción, ni la percepción del perceptor.

«The one universal consciousness, therefore, has three aspects: it is the illuminator (prakllSaka), the illumined universe @rakLTSya) and the light of knowledge (prakda) which illumines it. The universe, Light and Self are one.» — cierra el argumento en tres aspectos de una sola consciencia: el que ilumina, el universo iluminado y la luz del conocimiento.

«Your playful desire is the cause of the diversity between the perceiver, perceiving, perception? and perceptible; when Your playful desire is over, that diversity disappears somewhere. Seldom does man realise this.» — Dyczkowski traduce la plegaria del yogui a la Luz divina: el deseo jugueteante es causa de la diversidad entre perceptor, percibir, percepción y perceptible, y al cesar esa diversidad desaparece.

«As aspects of the light of consciousness, these three are appropriately symbolised as three great luminaries, namely, the Fire, Sun and Moon.» — fija la correspondencia con los tres luminares: Fuego, Sol y Luna para los tres aspectos de la consciencia.

«The means of knowledge, like the Sun, illumines the object. The object shines, like the Moon, by its reflected light. Again, like the moon, according to the common Indian way of thinking, it exudes nectar in the sense that the object delights the senses.» — y la reparte término a término: el medio de conocimiento ilumina como el Sol, y el objeto brilla de luz reflejada como la Luna y destila néctar porque deleita los sentidos.

«Fire aptly symbolises the subject because fire is said to have three abodes, as ordinary fire on earth, as lightning in the sky and the god of fire in heaven. The subject too is three-fold as the object, the means of knowledge and the subject itself.» — y la del Fuego: tres moradas —fuego en la tierra, relámpago en el cielo, dios del fuego en lo alto— para un sujeto que también es triple.

«The Light that reveals everything does not require a second for its own revelation.» — da el argumento de autoluminosidad: la Luz que todo lo revela no necesita otra que la revele.

«according to Rgj2naka Rarna, unlike the light of the sun, or any other light, this Light not only makes all things apparent, it is also their ultimate s» — trae de Rājānaka Rāma la diferencia con toda otra luz: ésta no solo hace aparentes las cosas, es además su fuente última. El troceo imprime el nombre *Rgj2naka Rarna*: la lectura propuesta es Rājānaka Rāma, no cotejada contra el facsímil.

«It is the 'Ancicnt Light' (purdnaprakdia) that makes all things new and fresh every moment.» — nombra la Luz Antigua que hace nuevas todas las cosas a cada instante. Se corta ante la llamada de nota, y el troceo imprime *Ancicnt*.

«It is 'always new and secret, ancient and known to a11'.15 It is the form of the Present (vartamdnarz2pa), the Eternal Now.» — y la fórmula que la sigue: siempre nueva y secreta, antigua y conocida de todos, forma del Presente.

«The group of subjects, the various means of knowledge, the multiple kinds of knowledge and the objects of knowledge-all this is consciousness alone. The Supreme Goddess is the absolute freedom of our own consciousness which assumes these various forms.» — el verso traducido que nombra a la Diosa Suprema como la libertad absoluta de la propia consciencia, que asume esas formas. El troceo parte *conscious-ness* al fin de renglón.

«Siva does this by creating and freely imposing on Himself countless limiting conditions (upadhi) through which He becomes manifest in limited forms, gust as a light shinln~ through a lattice window appears diverse. At the same time He a b i d ~ s unchanged as the supreme expehiencer.» — explica la diversidad sin dividir el absoluto: Śiva se impone libremente condiciones limitantes y aparece diverso como la luz por una celosía, permaneciendo inalterado.

«I f we could anywhere, at any time, or in any way conceive o f You apart from [universal] manifestation, then we could say that Your diversity (vicirrari) is due to the diverse limiting conditions (upddhi) [that reflect Your light] like outer crystal.» — Dyczkowski traduce a Rājānaka Rāma en su comentario a las *Estrofas sobre la vibración*: solo si cupiera concebir a la deidad aparte de la manifestación podría decirse que su diversidad viene de condiciones limitantes externas.

«Even so, the Kashmiri Saiva denies that consciousness is a formless (nirdkdra), undivided reality, set apart from the object it perceives.» — marca el límite de esa unidad: el śaiva cachemir niega que la consciencia sea una realidad sin forma y apartada de lo que percibe.

«Moreover, if the Light (prakdia) were to be one and entirely homogeneous, there would be no difference between the knowledge of 'blue' and that of 'yell0w'.4~ Objects would become confused with one another and the world of perceptions would collapse into a chaos» — y el argumento: una Luz enteramente homogénea no distinguiría el azul del amarillo, y el mundo de las percepciones se volvería caos.

«The way we experience things is therefore only explicable if we agree that the Light which illumines them is somehow both formless and omniform at the same time.» — y la conclusión que de ahí saca: la Luz es a la vez sin forma y omniforme.

«One way for solving thi: problem, without recourse to some form of dualism, is to say that unity alone is real and that diversity is merely apparent. All that exists is consciousness which seems to assume diverse forms. This is the Advaitin's view.» — expone la salida advaita al problema —solo la unidad es real y la diversidad es aparente— y la atribuye por su nombre. El troceo imprime dos puntos por la s de *this*.

«but required another consciousness to reveal its nature, that too would require another and the third a fourth and so on» — y su regreso al infinito: si la consciencia necesitara otra que la revelara, esa otra necesitaría una tercera y una cuarta sin término. La cita arranca a media frase porque el troceo corta ahí el segmento.

«According to the dualist SBmkhya consciousness is always formless. It is matter that assumes diverse forms although it remains substantially the same, as does the clay from which pots of different sizes and shape» — expone la posición del Sāṃkhya dualista —la consciencia siempre sin forma, la materia tomando formas diversas como la arcilla— antes de objetarla.

«This cannot be correct, says the Kashmiri ~ a i v a , because matter, however subtle we may conceive it to be, is objective and, as such, cannot be both one and diverse.» — y la objeción que el śaiva cachemir le opone: la materia, por sutil que se la conciba, es objetiva y no puede ser una y diversa a la vez.

«Accordingly, the Light of ~iva's consciousness is symbolically conceived to be an infinite, perfectly polished (svaccha) mirror within which the entire universe is reflected.» — da la imagen central del capítulo: la Luz concebida como espejo infinito perfectamente pulido en que se refleja el universo entero.

«Deity is both formless and omniform, pervading all things both moving and immobile, as does water or a mirror» — Dyczkowski traduce el Tantra que Abhinavagupta cita: la deidad sin forma y omniforme, penetrando lo móvil y lo inmóvil como el agua o el espejo.

«However, in one respect at Least, the mirror analogy does not hold good. Reflections in a mirror correspond to outer objects; this is not the case with consciousness. The All (viSva) is entirely a reflection» — acota la analogía que acaba de proponer: en el espejo los reflejos corresponden a objetos externos y aquí no, porque el Todo es reflejo por entero.

«The image reflected [in a mirror] is deposited [there] by the original external object. Now, if this too is a reflected image, what remains of the original 0bject?» — Dyczkowski traduce la pregunta con que Abhinavagupta lleva la analogía a su límite: si también el original es reflejo, qué queda del objeto original.

«An outer world may indeed exist, but the form in which it appears is always as a reflection, never as the original object.» — deja abierta la existencia de un mundo exterior y cierra la forma en que aparece: siempre como reflejo.

«The bashful maiden can secretly view the charming form of her lover standing behind her, reflected in a mirror without having to look at him directly.» — trae el ejemplo de la doncella que mira a su amante en el espejo sin volverse, para mostrar que reflejo y original no se perciben a la vez.

«If then, even though [the universe] clearly bears the characteristics [of a reflected image], you still insist on calling it the original object (bimba), go ahead. The wise attend to the facts, not to commonly accepted convention.» — Dyczkowski traduce a Abhinavagupta cortando la discusión: llámalo objeto original si insistes, porque el sabio atiende a los hechos y no a la convención.

«The truth is therefore this: the Supreme Lord manifests freely (anargala) all the varied play of emissions and absorptions in the sky of His own nature.» — Dyczkowski traduce la conclusión de Abhinavagupta: el Señor Supremo manifiesta sin traba el juego de emisiones y absorciones en el cielo de su propia naturaleza.

«In the Spanda tradition, KsemarFija personifies the power of consciousness that plays the game of manifestation as the Goddess Spanda.» — adjudica a Kṣemarāja la personificación: la potencia que juega el juego de la manifestación es la Diosa Spanda.

«The Goddess is therefore not just the power of consciousness that generates the cosmic reflection, but is also the mirror in which it appears.» — y lleva la imagen a su consecuencia: la Diosa es a la vez la potencia que genera el reflejo cósmico y el espejo donde aparece.

«the Lord's power of freedom that, although undivided, displays on the screen of Her own nature all the cycles of creation and destruction. [She reflects them within HerselfJ in such a way that although they are at one with Her, they appear to be separate from Her, like a city reflected in a mirror. . . . Therefore, the Supreme Being is always one with the Spanda principle and never otherwise.» — Dyczkowski traduce el pasaje sobre la Diosa Spanda: despliega en la pantalla de su propia naturaleza los ciclos de creación y destrucción, que parecen separados de ella como una ciudad reflejada en un espejo.

«Both characteristics, unity and diversity, are found in that which does not fall to the level of an object but which, because it is consciousness, is the supremely real Light. It has only one characteristic, namely, consciousness which is the perfect medium of reflection (svaccha). This is what experience tells us.» — Dyczkowski traduce a Abhinavagupta: unidad y diversidad se dan en lo que no cae al nivel de objeto y es la Luz supremamente real, medio perfecto de reflexión. El troceo parte *conscious-ness* al fin de renglón.

«The vibration of consciousness is manifest as the forms which emerge within it. In the mental, subjective sphere, these include thoughts, memories and cognitions; in the objective sphere objects, universals and words-none of which could exist if consciousness did not have the power to generate them.» — enumera lo que la vibración produce en los dos campos: pensamientos, memorias y cogniciones en el subjetivo; objetos, universales y palabras en el objetivo.

«The phenomena that appear in the field of consciousness are experienced directly in this way at the initial instant of perception when they are still at one with the perceiving subject.» — sitúa el instante privilegiado de la percepción: el primero, cuando el fenómeno todavía es uno con el sujeto que percibe.

«No experience is possible without self-awareness. Experience must be personal to be experience at all.» — da el paso hacia el segundo término del capítulo: no hay experiencia sin conciencia de sí, porque la experiencia ha de ser personal para ser experiencia. El troceo parte *self-awareness* al fin de renglón.

«This act of reflective awareness is termed 'virnaria'. The word is derived from the root 'rnyi' which means to touch, feel, understand, perceive, reflect or examine.» — da la etimología de *vimarśa* por la raíz que la fuente imprime, con su abanico de sentidos: tocar, sentir, entender, percibir, reflexionar, examinar.

«universe and the [reflection] is His nature as all things. Nor is He unconscious of His nature as such because that which is conscious necessarily reflects on itself.» — el verso traducido que fundamenta la conciencia refleja: lo consciente reflexiona necesariamente sobre sí. La cita arranca a media frase porque el troceo corta ahí el segmento.

«Self-awareness is God's omniscience, the fullness (pijrnatii) of all-embracing consciousness, its bliss (rfnanda) or aesthetic rapture (camatkdra) that contains within itself the infinite variety of things.» — identifica la conciencia de sí con la omnisciencia divina, la plenitud y el arrobo estético que contiene la variedad infinita de las cosas.

«The power of reflection is thus the inherent creative freedom of the light of consciousness to either turn in on itself introspectively and be free of its outer forms, or move out of itself to view its outer» — define la potencia refleja como libertad creadora de la Luz para replegarse sobre sí o salir a mirar sus manifestaciones externas.

«Lack of awareness results in incomplete vision and divides the All into parts, each separately seen as a specific 'this'(idam) contrasted and distinguished from all that it is not.» — y describe el efecto de su falta: visión incompleta que parte el Todo en un *esto* contrastado con todo lo que no es.

«Internal. This is the act of awareness when the light of consciousness rests in itself alone. It is the pure awareness of 'I'(aharpvimars'a), devoid of all thought-constructs (nirvikalpa), said to be 'total freedom and unsullied wonder'.» — primera de las dos caras de *vimarśa*: la interna, conciencia pura de Yo sin construcciones mentales, llamada libertad total y asombro sin mancha.

«External. This aspect corresponds to the act of reflection directed away from the subject to the object he perceives as separate from himself. Reality then becomes accessible to discursive representation (vikalpa) and amenaole to empirical definition.» — y la segunda: la externa, dirigida al objeto percibido como separado, que abre lo real a la representación discursiva y a la definición empírica.

«The experience we have of things existing outside consciousness is due to a lack of self-awareness. The awareness of the object is never bout there'; it is registered and known sr~ithin the subject.» — adjudica la experiencia de exterioridad a una falta de conciencia de sí: la conciencia del objeto nunca está allá afuera.

«Individual and universal consciousness are one. The same processes operate in both; the only difference between them is that in the case of individual consciousness these processes are restricted or limited (samkucita) representations of the maximally expanded (vikasita) operation of universal consciousness.» — fija la correspondencia entre los dos planos: los mismos procesos, restringidos en el individuo y máximamente expandidos en lo universal.

«Is the capacity of the Self to know itself in all its purity in the state of perfect freedom from all kinds of affections; to analyse all its states of varying affections, due either to the internal or the external causes; to retain these affections in the form of residual traces (sarpskdra); to take out, at will, at any time, anything out of the existing stock of the sarpskdras and bring back an old affected state of itself as in the case of remembrance; to create an altogether new state of self-affection by making a judicious selection from the existing stock and displaying the material so selected on the background of the prakdja aspect as at the time of free imaginati» — el pasaje citado que describe la conciencia refleja en el plano individual: conocerse libre de afecciones, analizarlas, retenerlas como trazas residuales, sacarlas a voluntad en el recuerdo y componer con ellas un estado nuevo en la imaginación libre.

«In other words, awareness is the creative act of making reality known, while the Light is the actuality of its being known.» — y lo dice de nuevo en términos llanos: la conciencia es el acto creador de hacer conocida la realidad; la Luz, la actualidad de que sea conocida.

«At the universal level, the power of action evolves forms out of the pleroma of consciousness, while the power of knowledge makes them manifest. On the individual level, they represent the objective and subjective poles of all sentient activity.» — y reparte las dos potencias por plano: arriba, la acción desarrolla las formas y el conocimiento las manifiesta; abajo, son el polo objetivo y el subjetivo de toda actividad sensible.

«It persists undivided throughout all action, however diverse. If it did not, then running, for example, would be impo~sible,~Y nor would we be able to understand a sentence spoken In haste.» — trae los dos ejemplos con que sostiene la permanencia del referente: sin ella no se podría correr ni entender una frase dicha deprisa.

«The vibration of awareness serves, in short, to account for the manifestation of phenomena without either material cause or essential change in consciousness, and distinguishes the Light as a primary, uncaused principle from its creations.» — resume para qué sirve la vibración en el argumento: explicar la manifestación sin causa material y sin cambio esencial en la consciencia. El troceo parte *manifesta-tion* al fin de renglón.

«Just as every drop of water comes to rest in the ocean, so all acts and cognitions [come to rest] in the Great Lord, the ocean of consciousness. Even a little water on the ground drunk by the sun's rays goes, as rain, to the great ocean. Similarly all knowledge and action in the universe merge in the ocean of ~ i v a either spontaneously and evidently (sphutam), by itself or [indirectly] through a series of other [processes].» — el pasaje traducido del símil del océano: como la gota y como el agua que el sol levanta y devuelve en lluvia, todo conocer y todo actuar desembocan en Śiva. El troceo parte *conscious-ness* al fin de renglón.

«reflective awareness (vimaria) is characterized as action (kriya) which is the flux of Becoming, while the Light (prakcSSa) is knowledge (jcdna) or passive Being.» — reparte los dos términos entre las dos categorías: la conciencia refleja es acción y flujo del Devenir; la Luz es conocimiento y Ser pasivo. El troceo parte *Conse-quently* al fin de renglón y la cita arranca después.

«Knowledge and action together constitute the basis of daily life and the life of all living being» — consigna otro punto de ruptura con el Vedānta, que la frase anterior declara: conocimiento y acción sostienen juntos la vida cotidiana y la de todo ser vivo.

«Established in its own undifferentiated (aviii~ta) nature, the universe would not be a universe unless the light of consciousness itself differentiates the diverse forms it creates by its spontaneous shining.» — formula la condición de que haya universo: que la propia Luz diferencie las formas diversas que crea al brillar.

«Thus while Light expresses the unity of consciousness, awareness, when distinguished from it, expresses the diversity of perceptions.» — y reparte otra vez los dos términos: la Luz expresa la unidad de la consciencia; la conciencia refleja, la diversidad de las percepciones.

«The one light of consciousness consists of such types of reflective awareness as: 'this is a jar' and 'this is a cloth'; 'these two are divided from each other and from other subjects as well as from me'.» — el ejemplo microcósmico traducido: la jarra, el paño y su mutua separación como tipos de conciencia refleja dentro de una sola luz.

«The Light is the supreme reality @aramdrtha) that encompasses [the categories] from Earth to Paramaiiva, [while] the unfolding (unme~a) of the reflective awareness of the Heart [of 'l' consciousness] within it, distinguishes between them.» — y el macrocósmico: la Luz abarca desde la Tierra hasta Paramaśiva, y el despliegue de la conciencia refleja del Corazón distingue entre las categorías.

«This then is another aspect of the dynamic nature of awareness: it is the "freedom [of consciousness] to unite, separate and hold things together.» — nombra la potencia que hace dinámica a la conciencia: la libertad de unir, separar y mantener juntas las cosas.

«It is the vibration of consciousness which generates the universe by a process of uniting and dividing the elements contained within it in an undiffer» — adjudica a la vibración la generación del universo por unión y división de los elementos que contiene indiferenciados.

«it negates its true nature and (2) identifies with something else, (3) merges both into one and (4) denies both once they have been merged together.» — da las cuatro operaciones de la conciencia refleja: negar la propia naturaleza, identificarse con otra, fundir ambas y negar las dos una vez fundidas.

«First, by 'negating its true nature and identifying with something else', consciousness, through its power of awareness, freely identifies with the psychophysical organism and denies its true nature as consciousness.» — y explica la primera: la consciencia se identifica libremente con el organismo psicofísico y niega su propia naturaleza.

«Division (Bheda) corresponding to the awareness of separation between objects.» — primero de los tres niveles del aparecer de la consciencia: la división, conciencia de separación entre objetos.

«Awareness of unity-in-difference (bhedabheda) represented by the means of knowledge which serves as a link between the unity (abheda) of the subject and the diversity (bheda) of the object.» — el segundo: la unidad-en-diferencia, representada por el medio de conocimiento que enlaza la unidad del sujeto con la diversidad del objeto.

«These three levels are held together in the fullness (pzirputd) of consciousness as the wave of vibration (spanda) of awareness moves from the lower contracted level of diversity in the process of ascent (cirohakrama) to the expanded state of unity, and down from unity to diversity in the process of descent (avarohakrama).» — y el movimiento que los recorre: la onda de vibración sube de la diversidad contraída a la unidad expandida y baja de la unidad a la diversidad.

«Firstly, 'vertically'as a movement from the absolute down to its manifestation and back in consonance with the emanation ( s y ~ ~ i ) and withdrawal (samhdra) of diversity. Secondly, 'horizontally' as the movement of awareness towards and / away from the object during the act of perception.» — describe los dos ejes de ese movimiento: el vertical, del absoluto a su manifestación y de vuelta; el horizontal, hacia y desde el objeto en el acto de percibir.

«Perception serves in this way as a paradigm for cosmogenesis and as a means of realising» — y de ahí saca la correspondencia que ordena el libro: la percepción como paradigma de la cosmogénesis y como medio de realización.

«Thus there are three energies, namely, those of will, knowledge and action corresponding to the supreme bard), middling Cparapard) and inferior (apard) levels.» — reparte las tres energías —voluntad, conocimiento y acción— por los tres niveles suprema, media e inferior, que son los de las Tres Diosas del Trika.

«Spanda is thus the powerful wave of energy released through the act of self-awareness which carries consciousness from the lower contracted level to the supreme state of expansion, freeing the unawakened from the torments of limitation and awakening them to the fullness of universal consciousness.» — cierra el capítulo definiendo el Spanda por su efecto: la onda de energía que el acto de conciencia de sí libera y que lleva del nivel contraído al estado supremo de expansión.

«The motion of absolute consciousness is a creative movement, a transition from the uncreated state of Being to the created state of Becoming.» — abre el capítulo tercero definiendo el movimiento de la consciencia absoluta como tránsito del Ser increado al Devenir creado.

«Rightly understood, Being and Becoming are the inner and outer faces of universal consciousness which becomes spontaneously manifest, through its inherent power, as this polarity.» — y resuelve la pareja en una sola cosa: Ser y Devenir como las caras interna y externa de la consciencia universal.

«That inner being is the abode of omniscience and every other divine'attribute. It can never cease to exist because nothing else can be perceived [outside it].» — Dyczkowski traduce las *Estrofas sobre la vibración*: el ser interior es morada de la omnisciencia y no puede dejar de existir porque nada se percibe fuera de él.

«lternality", writes Utpaladeva, "is a state of oneness with the subject, while externality is the state of separation from it.» — Dyczkowski traduce la definición de Utpaladeva: interioridad es unidad con el sujeto, exterioridad es separación de él. El troceo come la inicial de la primera palabra.

«Having made itself manifest consciousness abides as both the inner [subject] and outer [object]. It shines there [within itselfl in such a way that it appears to be illumining [some] other [reality].» — y otro verso traducido: la consciencia brilla dentro de sí de modo que parece iluminar otra realidad.

«Thus, the manner in which the objective universe is experienced is governed by the same principles as those upon which thought is based.» — fija la correspondencia entre cosmos y pensamiento: el universo objetivo se experimenta según los mismos principios en que se funda el pensar.

«Although introverted and inherently free of all dichotomysing mental activity, consciousness, through its inner vibration (spanda), conceives the world-thought» — nombra el acto con que la consciencia produce el mundo: concibe, por su vibración interior, el pensamiento-mundo.

«It is Lord ~ i v a alone Who, by virtue of His freedom, playfully gives rise to the subject and the object, the enjoyer and the enjoyed, which are the basis of every activity in this world of d» — el verso traducido que atribuye al juego libre de Śiva el surgimiento de sujeto y objeto, gozador y gozado.

«While non-dualist Vedanta maintains that May2 is an undedinable principle that gives rise to the cosmic illusion of multiplicity falsely superimposed on the undivided unity of the absolute, according to Kashmiri Saivism, May2 is the power of the absolute to appear in diverse forms.» — opone las dos doctrinas de Māyā sin arbitrar: para el Vedānta no dualista es principio indefinible de una ilusión superimpuesta; para el śaivismo cachemir, poder del absoluto de aparecer en formas diversas.

«The separation between subject and object is the product of a creative act and not of an illusion» — y lo cifra en una frase: la separación entre sujeto y objeto es producto de un acto creador, no de una ilusión.

«The creative freedom (svdtantrya) of the absolute and its deluding power of MHyB are identical.» — identifica libertad creadora y poder de engaño: son la misma potencia.

«If, however, the cosmic outpouring (viivolldsa) of consciousness is felt to consist of diverse and conflicting elements, the same power is called MByB.» — y dice qué decide cuál de los dos nombres recibe: si el desbordamiento cósmico se siente como diverso y conflictivo, esa misma potencia se llama Māyā.

«The difference between them is based on the degree of insight we have into the nature of reality.» — y deja la diferencia del lado del que mira: depende del grado de visión que se tenga de la naturaleza de lo real.

«Creation is to make that which shines within, externally manifest while it still preserves its original' internal nature. Therefore [the object] . must be made manifest by that in relation to which it is said to be internal and which makes the internal externally manifest.» — Dyczkowski traduce la definición de creación en Abhinavagupta: hacer externamente manifiesto lo que brilla dentro sin que pierda su naturaleza interna.

«The object, in other words, is never destroyed, but merely withdrawn into the inner reality of the subject.» — y su reverso: el objeto no se destruye nunca, solo se retira a la realidad interior del sujeto.

«Change is an activity within the absolute which can only be properly understood in tems of conscious action and not as a mechanical process.» — y exige leer el cambio como acción consciente dentro del absoluto, no como proceso mecánico.

«Every event is a part of the greater rhythm of the total, cosmic event. Every object is part of the universal object and every subject shares in the agency of the universal subject.» — generaliza la correspondencia: cada suceso es parte del ritmo cósmico total y cada sujeto participa de la agencia del sujeto universal.

«Hence the Lord creates and destroys only the objective aspect of the perceiver, i.e., the body, etc., but not the subjective aspect which is the light of 'l' consciousness because although embodied, the subject is. in reality, one with the Lord. Thus of the two-subject and object-the latter is perishable while the former is the freedom of consciousness and immortal. For even when the world is emanated and absorbed [the subject] does not waver from his true nature. If he were to do so, the emanation and absorption of the world would not be manifest» — Dyczkowski traduce a Kṣemarāja: el Señor crea y destruye solo el aspecto objetivo del perceptor, no la luz de la consciencia de Yo, que es inmortal, porque si vacilara no habría quien percibiera la emanación y la absorción.

«Knowledge turns into action and action leads to knowledge. Thus every individual phenomenon has two aspects: its outer form and its inner nature.» — y cierra el circuito entre las dos potencias, y de ahí deriva las dos caras de todo fenómeno.

«Thus the movement from Being to Becoming is essentially an act of perception. Perception is the connecting link between the outer manifest form of the object and its inner nature. The movement of awareness from inner to outer is equivalent to a movement from an awareness of the unity of the inner nature of all things to the» — identifica el paso del Ser al Devenir con un acto de percepción, y a la percepción con el vínculo entre la forma externa del objeto y su naturaleza interna.

«Movement (samrambha) and rest (\-yiirdnri) in the absolute presuppose one another.» — pone movimiento y reposo como términos que se presuponen dentro del absoluto.

«By kibration' (spandana) [we mean] subtle movement. It is subtle [in the sense thatlalthough it moves not, it manifests as motion. The light of consciousness is not at all separate [from manifestation] yet it appears to be so. Thus, that which is immobile, associated with the variety of manifestation, manifests [as movement].» — Dyczkowski traduce la definición de Abhinavagupta: vibración es movimiento sutil, esto es, aquello que sin moverse se manifiesta como moción. El troceo imprime *kibration* por vibration.

«Motion normally implies a movement between two separate points, which entails the existence of at least two distinct entities between which motion can occur. But as all things are equally consciousness there are no two such distinct realities between which motion, as we understand it, can take place.» — explica por qué el movimiento ordinario no sirve aquí: exigiría dos entidades distintas, y todas las cosas son igualmente consciencia.

«if that movement [were] to entail motion towards anotherentity, it would not be 'subtle'[but merely gross motion]; if not, [on the other hand], it is not motion at a11.» — Dyczkowski traduce la paradoja con que Abhinavagupta define el movimiento sutil: si fuera moción hacia otra entidad no sería sutil, y si no lo es, no es moción en absoluto.

«The cosmic process consists of a cyclic series of creations and destructions which follow one another like buckets fixed on a water» — da el símil de los cangilones de la noria para la serie cíclica de creaciones y destrucciones.

«Although change is manifest through this process, and change is the basis of time, the pulsation of the absolute is a movement outside the confines of time.» — y acota: el cambio funda el tiempo, y la pulsación del absoluto queda fuera de sus límites.

«Siva is eternally engaged in all the phases of the creative act simultaneously and yet performs them one after another.» — deja la contradicción en pie: Śiva ejecuta todas las fases del acto creador a la vez y una tras otra.

«Salutations to [he Lord Who eternally delights in emission (sys!i) and is always comfortably seated in persistence (sthiti), and is eternally satisfied with the Three Worlds for His food.» — Dyczkowski traduce el himno de Utpaladeva a Śiva, que se deleita en la emisión, reposa en la persistencia y se sacia con los Tres Mundos por alimento.

«The Spanda teachings agree with the Buddhist doctrine of momentariness only insofar as it» — acota el acuerdo con la doctrina budista de la momentaneidad; la frase se corta en el límite de plana del troceo y continúa diciendo que vale solo para la objetividad externa.

«The second type is the non-successive (akramika) action that takes place within the absolute. It is the source of time and space and hence beyond the spatial and temporal distinctions which characterize all sequences.» — distingue el segundo tipo de acción: la no sucesiva, que ocurre dentro del absoluto y es fuente del tiempo y del espacio.

«can be said to be successive due to the power of time; but the eternal activity of the Highest Lord, like the Highest Lord Himself, cannot.» — Dyczkowski traduce a Utpaladeva: la acción mundana es sucesiva por el poder del tiempo y la del Señor Supremo no puede serlo.

«Reality contemplated from the highest (para) level of consciousness is experienced as a single, unchanging (akrama) whole. At the lower (apara) level we experience this same reality as a sequence (krama) of events-as changing positions in space and a continuous^ transition from one moment in time to the next.» — reparte la misma realidad por niveles de consciencia: todo inmutable desde el supremo, secuencia de posiciones y momentos desde el inferior.

«At the intermediate (pardpara) level, reality is experienced at the instant of cosmic manifestation into which it blossoms with the suddenness and energy of a lightning flash.» — y el nivel intermedio: el instante de la manifestación cósmica, que se abre con la súbita energía de un relámpago.

«Moreover, consciousness does not issue forth in succession, as do the seed, sprout, stalk, petals, flowers and fruit, etc.. The sprout issues from the seed, and the stalk from the sprout, not the seed. In this case, however, absolute consciousness (samvirtattva) is manifest here in every circumstance (sarvatah) [of daily life because] it is everywhere full and perfect. [Consciousness] is said to be the cause of all things because it is everywhere emergent (udira)» — Dyczkowski traduce a Abhinavagupta contra la imagen del brote: la consciencia no se despliega por sucesión como semilla, brote, tallo y fruto, porque está entera y manifiesta en toda circunstancia.

«In reality, succession and its absence are not objective properties of an entity but only formats of perception.» — quita a la sucesión y a su ausencia el rango de propiedades objetivas: son formatos de la percepción.

«Time is in reality nothing but the succession observable in the movement of the sun, etc., and the birth of different flowers [in their due season], or [the transition from] summer [to] winter.» — Dyczkowski traduce la definición de tiempo de Utpaladeva por lo que se observa: el movimiento del sol, las flores en su estación, el paso del verano al invierno.

«To think that time can divide consciousness is like seeking nourishment from lumps of sugar cut from the sky by a whirling sword.» — trae la imagen con que niega que el tiempo divida la consciencia: alimentarse de terrones de azúcar cortados del cielo por una espada que gira.

«Kvemaraja insists that all talk of processes occurring within universal consciousness in terms of a sequence of events does not really refer to the actual state of affairs (vastu), but serves merely to impart instruction about the nature of consciousness in the only manner in which language permits.» — consigna la advertencia de Kṣemarāja sobre el propio lenguaje del libro: hablar de secuencia no describe el estado de cosas, solo instruye del único modo en que el lenguaje permite.

«As there is no succession within [consciousness], there is no simultaneity; and as there is no simultaneity, there is no succession either. The extremely pure conscious reality transcends all talk of succession and its absence.» — Dyczkowski traduce a Abhinavagupta llevando la paradoja hasta el final: sin sucesión no hay simultaneidad, y sin simultaneidad no hay sucesión.

«All things] exist in Siva just as blue rays reside in the opal; in reality they nowhere come into being nor cease to exist.» — el verso traducido del ópalo y sus rayos azules, para las cosas que ni nacen ni dejan de existir en Śiva.

«Reality presents itself to reason as a paradox: though it is one, yet it is diverse; though changing, it changes not at all.» — declara la paradoja como tal y no la resuelve: una y diversa, cambiante y sin cambio alguno.

«To know reality we must experience it directly. ""Why speak muchTbask the Slanzas on Vibration, "behe yogi] w ~ i i experience it for hirn~elf!» — y cierra el argumento con las propias *Estrofas sobre la vibración*, que remiten a la experiencia del yogui en vez de a la discusión. El troceo imprime *behe yogi* y *w~ii*.

«This Goddess of Consciousness, the Fourth State (ruriyi) consists of the union of emission, preservation and destruction. She emits and withdraws [into Herselq each particular phase of emission, etc.. -Con:aining all things within Herself She is eternally "full' and, [void of all particulars], Yhin9. She is both as well as neither of the two, abiding [eternally] as the vibrating radiance [of consciousness] in a manner free of all succession (akrama).» — el pasaje traducido sobre la Diosa de la Consciencia, Cuarto Estado: llena y vacía, ambas cosas y ninguna, resplandor vibrante sin sucesión.

«The vibrating power of awareness (spandaiakti) is the bliss which is the wonder of the one compact mass of 'I'consciousness embracing the endless cycles of creation and destruction. Its true nature is the manifestation of the expansion and contraction of the perceiver and the perceived which represent the entire pure and impure creation.» — Dyczkowski traduce a Kṣemarāja: la potencia vibrante de la conciencia es la dicha de la masa compacta de consciencia de Yo que abraza los ciclos sin fin.

«Universal creation is like the individual creation of the world of waking life when a person wakes from sleep. Conversely, just as when a person sleeps all the activities and ideas of waking life cease and merge back into his self-consciousness, so during cosmic destruction, in the sleep (nime~a) of consciousness, everything is withdrawn and brought to rest within it.» — da la correspondencia entre el despertar individual y la creación cósmica, y entre el dormir y la destrucción.

«The Stanzas on Vibration explain that the universe comes into being when ~ i v a , as it were, opens His eyes to see it, and isagain destroyed when He closes His eyes to observe His own nature and no longer views the universe.» — resume la imagen de las *Estrofas*: el universo nace cuando Śiva abre los ojos y se destruye cuando los cierra para mirar su propia naturaleza.

«In this way, consciousness expands to assume the form of the universe by withdrawing back into itself. In other words, by veiling His undivided nature, Siva appears as the diverse play of multiplicity.» — formula la paradoja del velo: al velar su naturaleza indivisa, Śiva aparece como el juego diverso de la multiplicidad.

«The Supreme Lord is the light of the absolute (anutfara). Concealing His own nature, by the glory of His free will alone, He rests on the plane of objectively definable knowledge (pramdna), etc., and makes phenomena manifest [as ifl separate [from His own nature].» — Dyczkowski traduce el pasaje que hace del ocultamiento un acto de libre voluntad: el Señor oculta su naturaleza y se sitúa en el plano del conocimiento definible.

«The universe is the wonderful variety (vicitratd) of Siva's nature created by Him when he reflects on Himself and thinks 'I am diverse'.» — deriva el universo entero de un acto reflexivo: Śiva se piensa a sí mismo como diverso.

«At one with ~ i v a , the enlightened yogi recognises that the expansion (unmesa) of the universe of diversity coincides with the expansion of his own undivided consciousness which appears as "the dawning of absolute reality to the exclusion of the external w0rld.» — hace coincidir el despliegue del universo diverso con la expansión de la consciencia indivisa del yogui iluminado.

«Thus the two phases in the pulse of consciousness coincide. Oscillating like the pans of an evenly weighted balance,@ they are perfectly equivalent.» — y equipara las dos fases del pulso con el símil de los platillos de una balanza igualada.

«Thus, the expansion and contraction of consciousness are brought about by ~iva's pulsating power, which is simultaneously identical with both. They are the internal and external aspects of the same energy.» — y lo resume: expansión y contracción son los aspectos interno y externo de la misma energía.

«Cosmic lysis (pralaya) corresponds to the state of [Siva's] power in which external [objectivity] is predominantly withdrawn (nime~a). It is the unfolding (unme~a) of the innate nature which corresponds to the emergence of a state of unity (abheda) and the withdrawal of diverse multiplicity (bheda). Therefore we maintain that lysis (pralaya) is the same as the genesis (udaya of consciousness) and that genesis is also the same as lysis.» — Dyczkowski traduce el pasaje que iguala disolución y génesis: la lisis cósmica es el despliegue de la naturaleza innata.

«There are many passages in the Upanisads which explicitly state that the universe emerges from Brahman and that it is ultimately reabsorbed back into It.» — consigna lo que los Upaniṣad dicen de la emergencia y la reabsorción del universo en el Brahman.

«Even so, Sankara's Vedanta cannot accept that creation is a real process. Following the lead of his predecessor, GauQapada, Sankara maintains that no universe is ever actually created.» — y le opone la posición de Śaṅkara, con su linaje declarado: siguiendo a Gauḍapāda, sostiene que ningún universo se crea realmente.

«As the spaces within pots or jars," writes Sarikara, "are non-different from cosmic space, or as water in a mirage is non-different from a [sandy] desert-since they sometimes appear and sometimes vanish away, and as such their nature cannot be defined, even so is it to be understood that this phenomenal world of experiences, things experienced and so on, has no existence apart from Brahrnan.» — Dyczkowski traduce a Śaṅkara con sus dos símiles: los espacios dentro de las vasijas y el agua del espejismo, que aparecen y se desvanecen y por eso no se dejan definir.

«Kashmiri Saivism maintains that all things are spontaneously emanated by consciousness in such a way that the original source of the emitted product remains unchanged and one with its emanation.» — opone a eso la posición śaiva cachemira: la fuente permanece inalterada y una con lo que emana.

«The manifestation of the universe is, in this sense, a real event, not just an apparent change (vivarta) in the essentially undivided nature of the absolute.» — y afirma lo que está en juego en la disputa: la manifestación es suceso real, no cambio aparente.

«Even so, as the absolute undergoes no change when becoming manifest as the universe, diversity is, in a sense, merely an apparent deviation from unity.» — y acota de inmediato su propia afirmación: como el absoluto no cambia al manifestarse, la diversidad es en cierto sentido desviación aparente de la unidad.

«In no circumstance is the All-Pervasive Lord subject in this way to change, either apparent or real. Even if He were subject to both His nature would remain undivided.» — el pasaje de la *Luz de la Consciencia* que Bhagavatotpala cita en su comentario a las *Estrofas*, traducido por Dyczkowski: el Señor no está sujeto a cambio ni aparente ni real, y si lo estuviera a ambos seguiría indiviso.

«The Kashmiri Saivite agrees with the Vedantin that everything appears just as it is without any real change occurring in the essential nature of the absolute.» — consigna el punto de acuerdo con el vedantin antes de marcar la diferencia: nada cambia realmente en la naturaleza esencial del absoluto.

«A real transformation of cause into effect] entails the obscuring of the preceding form [of the changing substance] and the coming into being of another. In the case of the light of consciousness this is impossible because it has no other form. [Moreover], if [the light of consciousness] were to be obscured [the entire universe] would be as if blind. Again, [if the new form] were other than the light of consciousness it could not appear. In either case the universe [could not be perceived and hence] would be as if asleep, [which runs contrary to our] experience.» — Dyczkowski traduce el argumento de Abhinavagupta contra la transformación real: la luz de la consciencia no tiene otra forma que adoptar, y si quedara oscurecida el universo sería como ciego o dormido.

«The world does not come out of the absolute as do walnuts out of a bag.» — niega el modelo espacial de la creación con la imagen de las nueces y el saco; se corta ante la llamada de nota, y la frase siguiente dice que lo que hay es transformación de una forma de consciencia en otra.

«The contracted state (nimeja), corresponding to the withdrawal of previously emitted diversity, is itself the expanding (unmeja) awareness» — Dyczkowski traduce a Kṣemarāja invirtiendo los dos términos uno en otro: la contracción es ella misma la conciencia que se expande. La frase se corta en el límite de segmento del troceo.

«of the unity of consciousness. [Conversely] the expanded state (unme~a), indicative of forthcoming diversity, is itself the contraction (nime~a) of the awareness of the unity of consciousness.» — y su reverso, en la misma traducción: el estado expandido, que anuncia la diversidad por venir, es la contracción de la conciencia de unidad. La cita arranca a media frase por el corte de segmento.

«A change can involve two types of transformation (gariqdma). The first type is total. The material czuse becomes its effect (karyaparinha) in such a way that it is completely and irreversibly absorbed into it. The exampie given is that of a log burnt to ashes.» — expone el primer tipo de transformación, la total e irreversible, con el ejemplo del leño reducido a cenizas.

«This type of change the Kashmiri Saiva rejects, and so denies that the substance of a material cause undergoes any real change to produce its effect.» — y consigna el rechazo de esa vía: la sustancia de la causa material no sufre cambio real al producir su efecto.

«The process of descent into matter is a progressive self-limitation (rodhana) of consciousness.» — define el descenso a la materia como autolimitación progresiva de la consciencia.

«Even so, the only way we can understand the process of manifestation is to conceive the different ,* categories of existence (tattva) as progressively emerging from consciousness in a single causal chain.» — y declara el estatuto del esquema que va a usar: las categorías emergen sucesivamente solo en la única manera en que podemos entender el proceso.

«In this way the cause contains within itself the effect in a potential form while the effect contains the cause as its actualization.» — formula la relación entre causa y efecto: la causa contiene el efecto en potencia y el efecto contiene la causa como su actualización.

«As consciousness descends, its manifestations become increasingly subject to the power of natural law (niyati) and so progressively more conditioned.» — describe el descenso como sujeción creciente a la ley natural (*niyati*).

«Therefore, from one point of view, we can think of the process of descent as a movement into the fettered condition and the process of ascent as the movement towards liberation.» — y da la lectura usual de los dos movimientos: descenso hacia la sujeción, ascenso hacia la liberación.

«This is how it appears to those who have not realised the true nature of the pulse of consciousness-Spanda-in its two phases. For the enlightened, however, these movements represent the spontaneous activity of consciousness.» — y de inmediato la relativiza: así se ve desde fuera, mientras que para el iluminado los dos movimientos son la actividad espontánea de la consciencia.

«One way this movement can be understood is to analyse it into three stages corresponding to three aspects of the universal power of ~iva's consciousness, namely, will, knowledge and action.» — introduce las tres potencias que ordenan el resto del capítulo: voluntad, conocimiento y acción.

«All things come into being through an act of will, with action as its immediate instrumental cause and knowledge of its application as the intermediary between the will to create and the act itself.» — y el orden en que operan: la voluntad inicia, la acción es causa instrumental inmediata y el conocimiento media entre una y otra.

«Sakti's] own abode is understood to be the place of Being (sat) called Siva. It is [Siva's] vitality (virya), [His] energy of the nature of knowledge and action. [Energy's] stable state is absorption (linatii), that is, penetration into the agential aspect [of consciousness]. That same [state] is the light of intuition (pratibhii) which is the solitary churner of the light of consciousness [that thus aroused issues forth as the» — Dyczkowski traduce a Bhāskarācārya: la morada de Śakti es el lugar del Ser llamado Śiva, y su estado estable es la absorción, que es la luz de la intuición que agita la luz de la consciencia.

«The vibration qf consciousness is the power of one's own true nature (svabalr;) which brings about the incessant coming together and separation of these energies in the supreme state of universal consciousness and on the lower level of individual consciousness.» — define la vibración como la potencia de la propia naturaleza que junta y separa sin cesar esas energías, arriba y abajo por igual.

«The potter's intention to make a pot relates to the action he is about to perform. If his intent were not limited to its own specific object, the potter could just as well set about weaving a cloth or do anything else.» — trae el ejemplo del alfarero para mostrar que la voluntad está ceñida a su objeto específico.

«When we walk down the road, we are conscious of our ultimate destination and move towards it; even though we may pause to admire the scenery, the will remains fixed (niyata) on its goal.» — y el del caminante que se detiene a mirar el paisaje sin que la voluntad suelte su meta.

«The existence of another will, prior to, and instigating the will to act or perceive entails that this second will require another to initiate it and that another, leading to an infinite regress.» — cierra la posibilidad de una voluntad anterior con un regreso al infinito.

«The reason why all other possible perceptions are excluded from the field of awareness is that the will freely chooses to direct attention towards the intended object of perception.» — y adjudica a la libre elección de la voluntad el que unas percepciones entren en el campo y otras no.

«However, he does accept the possibility of a real change occurring in its qualities (dharmaparindma). This second type of change does not entail the total destruction of the cause and allows for the possibility of a reversion of the effect back into it.» — y el tipo de cambio que sí acepta: el real en las cualidades, que no destruye la causa y permite el regreso del efecto a ella. El troceo parte el término *dharma-parindma* al fin de renglón.

«When [the Lord] feels a playful desire to veil His own nature and appears in the order of descent, the preceding [members in the sequence] . . . fall into the background and the succeedingforms come to the fore, in such a way that the preceding members serve as the substratum for the succeeding [phases].» — Dyczkowski traduce a Kṣemarāja sobre el orden de descenso: los miembros anteriores pasan al fondo y sirven de substrato a los siguientes.

«Thus, even though the final element [in the series] is such as it is, it nonetheless contains within itself all the other countless aspects that, step by step, precede it and are encompassed by it in such a way that they are inseparable from its own nature. [Consciousness] thus illumines and contemplates itself as full and perfect» — Dyczkowski traduce a Abhinavagupta sobre la plenitud de cada fase: el último elemento de la serie contiene los innumerables que lo preceden, inseparables de su naturaleza.

«The members which precede [any given phase] likewise have their being in the same reflective awareness and light of consciousness which, full and perfect, has already unfolded through the succeeding members. Thus, [none of the phases] are divorced from the fullness [of consciousness] and they embrace all the other members which precede them and forcibly induce them to form a part of their own nature. Each of these phases illumining itself thus, and reflecting on its own nature, is fui! and perfect.» — y la segunda mitad de ese mismo pasaje: ninguna fase queda divorciada de la plenitud, y cada una, iluminándose y reflexionando sobre sí, es plena y perfecta.

«Thus the will of the Lord Who wills to appear as the jars or cloths, etc., constituting the world as the manifestations (8bh8sa) of consciousness, is the cause, the agent and the action.» — el verso traducido que hace de la voluntad causa, agente y acción a la vez. El troceo parte *conscious-ness* al fin de renglón.

«Preceding both perception and action, the will is most clearly manifest (sphuta) when it begins to assert itself in the subject before either perception or action take place.» — señala dónde se ve mejor la voluntad: en el instante en que se afirma en el sujeto, antes de toda percepción y de todo acto.

«Thus, we can distinguish between two moments in the movement of the w ~ l l The first is the initial state of tension or intent (aunmukhya) and the second when it goes on to develop into a conscious desire for a specific object (isyamdna), discursively representable (savikalpa) at the individual level of awareness.» — distingue los dos momentos de la voluntad: la tensión inicial y el deseo consciente de un objeto, ya representable discursivamente.

«Prior to their manifestation, all things reside within consciousness in a potential form just as in a peacock's egg, we find all the peacock's limbs with its feathers large and small, colours and patterns.» — trae el símil del huevo del pavo real, que contiene ya plumas, colores y dibujos, para las cosas en estado potencial dentro de la consciencia.

«In this way differentiated awareness pours out of the body of undifferentiated consciousness, heralded by a subtle stress or vibration (ghiirnana) of aesthetic delight set up in its causal matrix.» — describe el brote de la conciencia diferenciada, anunciado por una tensión sutil de deleite estético en su matriz causal.

«This] pulsation (spanda) is consciousness free of mental constructs. It is the state in which the Supreme Soul actively tends towards [manifestation]. It simultaneously operates everywhere '[although the Supreme Soul is in Himself] motionless (nistaptiga)» — Dyczkowski traduce la definición de Bhagavatotpala: la pulsación es consciencia libre de construcciones mentales, que opera en todas partes mientras el Alma Suprema permanece inmóvil.

«In this state consciousness is like a seed swelling to bursting point (ui,rshana), abounding with infinite possibili» — da el símil de la semilla a punto de reventar para ese estado colmado de posibilidades.

«When a waveless stretch DC water becomes violently agitated, one may notice, if one observes carefully, an initial tension (which Corms within it] just when this begins to happen. When the open fingers ofthe band are clenched into a fist, one may notice at the outset ofthis action, a [slight] movement. Similarly, when the desire tocreate begins to unfold in consciousness, at rest tranquil in itself, a tension [arises within it1.» — Dyczkowski traduce a Somānanda con sus dos ejemplos de tensión inicial: el agua quieta antes de agitarse y los dedos abiertos antes de cerrarse en puño.

«He who pays close attention to the initial welling up of desire when it is especially intense is afforded an opportunity to realise the fullness of consciousness by merging into the force of his intention.» — da la instrucción práctica que de ahí se sigue: atender al brote inicial del deseo cuando es intenso y fundirse en la fuerza de la intención.

«Here [during the initial movement of the will], worldly men who desire to ascend to the plane of ultimate reality can experience in this way the entire aggregate of energies» — Dyczkowski traduce a Utpaladeva: en ese movimiento inicial de la voluntad los hombres mundanos que quieren ascender pueden experimentar el agregado entero de las energías.

«In states of heightened psychic intensity all the powers operating through the mind and senses are suddenly withdrawn into the pulsingcore of one's own nature, just as a tortoise contracts its limbs in fright,95 and the continuity of mental life is suddenly broken.» — describe lo que ocurre en los estados de intensidad psíquica, con el símil de la tortuga que encoge los miembros de susto.

«The ordinary man, hopelessly distracted, is carried away by this flood of energy (Saktivisarga). The yogi, however, master of himself, can by the sheer intensity of this energy penetrate through the flux of his feelings to the 'firmly fixed vibration' (prati~/haspanda) of his own nature.» — y opone las dos maneras de recibir esa descarga: el distraído es arrastrado, el yogui la atraviesa hasta la vibración firmemente fija de su naturaleza.

«He must learn to do this the instant fear arises in him or when he begins to feel depressed or disgusted, no less than when he is confused and wondering what to do. Equally he must try to penetrate into the source of the vitality (virya) which intensifies the activity of the senses during the ecstasy of love or of joy at beholding a beautiful object or seeing a close relative after a long time.» — y enumera las ocasiones concretas: el miedo, el desánimo, el asco, la confusión, el éxtasis del amor, la alegría de lo bello y el reencuentro con un pariente.

«Spanda is stable in that state one enters whew extremely angry, extremely excited, running or wondering what to do.» — Dyczkowski traduce las *Estrofas sobre la vibración*, que nombran cuatro estados donde el Spanda se estabiliza: ira extrema, excitación extrema, la carrera y la perplejidad. El troceo imprime *whew* por when.

«The alert yogi (prabuddha) reflects upon his own nature and in so doing instantly penetrates into the initial tension of the will during these heightened states of emotivity. The instant they arise he iselevated beyond his conditioned state of consciousness and so is never entangled in them.» — describe lo que el yogui alerta hace con esos estados: penetrar la tensión inicial de la voluntad en el momento en que surgen, sin quedar enredado.

«This awareness can be achieved by attending to the first movement of the will, discovered when we are fully present to ourselves in the actuality of our situation. Every instant is a new beginning which abides in the eternity of the self-perpetuating present where all 'beginnings' cease.» — y formula el presente como el lugar de esa atención: cada instante es un comienzo nuevo que reposa en la eternidad del presente.

«When running in fear, for example, he should attend closely to the desire he feels to lift his foot; then to the exertion he applies to lift it and the attention he directs to the place where he is going to place it, as well as the actual act of doing so. He must similarly attend to each phase in the production of words and sentences (dabdani~patti) uttered in the excitement of a vivacious conversation, or the movement of the fingers while playing a musical instrument.» — detalla la práctica en tres escenas: el pie que se levanta al huir, la producción de palabras en una conversación viva y el movimiento de los dedos al tocar un instrumento.

«The universal will] in the form of desire (kdmand) blossoms forth through the individual subject. Thus actualized, it is apparent as a desire for sense objects. It does not proceed through the succeeding phases [mechanically] step by step like the feet of the blind. Rather, after it has been aroused and has initially decided upon its goal, thus stimulated, it bounds forward with delight to forcibly lay hold of its goal like a farsighted man when walking. The will is clearly evident in the initial state when it has Ijust] arisen and is similarly full and perfect @Or?za) in its final stare of res» — Dyczkowski traduce a Abhinavagupta sobre cómo avanza la voluntad: no a tientas como los pies del ciego, sino de un salto, como camina quien ve lejos. El troceo parte *far-sighted* al fin de renglón.

«In reality, it is the subject who is always the object of his own desire.» — da la razón por la que la práctica atiende al primer momento de la voluntad. Se corta ante la llamada de nota.

«This initial instant (tuli) is as fleeting and full of energy as a lightning flash.» — caracteriza el instante inicial de la voluntad como fugaz y cargado como un relámpago. Se corta ante la llamada de nota.

«Preceding the spatial-temporal coratinuum of the lower (apara) or immanent level of consciousness, it is not a moment fully set in time.» — y lo sitúa antes del continuo espaciotemporal del nivel inmanente, sin quedar del todo en el tiempo. El troceo imprime *coratinuum*.

«Having burnt away the sense of diversity (vibhdgabodha) in the fire of awareness and transmuted it into the unity of his true nature, the yogi isestablished in the supreme flow (paradhard) of the powers of consciousness.» — y el efecto sobre la diversidad: quemada en el fuego de la conciencia y transmutada en la unidad de la naturaleza propia.

«He maintains a state of self-awareness throughout every moment of his experience, be it while waking, dreaming or in deep sleep.» — fija el alcance de esa conciencia de sí: en vigilia, en sueño y en sueño profundo.

«The apparent gap between the unmanlfest, perceiving consciousness and the manifest, perceived object is bridged by understanding their distinctive status as two modes of perception.» — reduce la distancia entre consciencia no manifiesta y objeto manifiesto a dos modos de percepción.

«The cognitive power of consciousness operates both as the immediate, intuitive awareness consciousness has of its own nature and as the mediated perception of objectively manifest particulars.» — reparte la potencia cognitiva en dos operaciones: la conciencia inmediata que la consciencia tiene de sí y la percepción mediada de los particulares.

«Perceptions could not take place were consciousness to be constantly at rest within itself. Completely immersed in its own indeterminate nature, nothing could be made maraifest at all. On the other hand, if consciousness were to be entirely emergent as the manifest universe, it could never be consciously experienced.» — da el argumento por los dos extremos: una consciencia siempre en reposo no manifestaría nada y una enteramente emergente no podría experimentarse.

«The apparent ontological distinction between the absolute and the relative, the infinite and the finite, is thus reducible to an epistemic distinction between two different modes of knowledge.» — y su conclusión, que es la tesis del apartado: la distinción ontológica entre absoluto y relativo se reduce a una distinción epistémica.

«As the pulse of awareness moves from the expanded, undivided state to the contracted, limited condition and back again at each instant, novel perceptions are generated and the world of experience is thus constantly renewed.» — explica la renovación incesante del mundo por el vaivén del pulso entre el estado expandido y el contraído.

«Being can only be directly experienced within the domain of the subject. We cannot grasp the pure Act of universal Being in the sphere of objectivity.» — sitúa la experiencia directa del Ser dentro del dominio del sujeto y la niega en la esfera de la objetividad.

«Listen! Our Lord, Whose nature is consciousness, is unlimited, the absolute master of the arising and dissolving away of every power.» — el verso traducido que hace del Señor el dueño absoluto del surgir y el disolverse de toda potencia.

«At the lower level, outer activity contrasts with inner awareness. The unfolding of the power of action coincides with the withdrawal of self-awareness.» — consigna la oposición que rige en el nivel inferior: el despliegue de la potencia de acción coincide con el repliegue de la conciencia de sí.

«The Doctrine of Vibration urges us to be conscious of Spanda, the recurrent activity of consciousness. In all its outer phases, be they will, knowledge or action, we can catch a glimpse of our authentic identity and realise our inherent freedom.» — formula el imperativo práctico de la doctrina: ser consciente del Spanda en toda fase de voluntad, conocimiento o acción.

«The experience of Spanda is wonder, an abiding bliss far higher than the transitory pleasures of life.» — y distingue esa dicha permanente de los placeres pasajeros.

«We can experience Spanda through the activity of the senses, mind and body, because its foundation is universal consciousness, our authentic Siva nature.» — y localiza la experiencia en lo más cercano: los sentidos, la mente y el cuerpo, porque su fundamento es la consciencia universal.

«Thus the Spanda yogi finds freedom where those who, failing to attend to the vibration of consciousness, are bound.» — cierra el capítulo con la inversión que lo resume: el yogui del Spanda halla libertad justo donde el desatento queda atado.

«Penetrating into the universal vibration (sdmdnyaspanda) of consciousness, he shares in its unfolding vision (unme$a)lQ5 and comes to recognise every state, whether in the mental or in the physical sphere, to be Siva.» — describe la realización del yogui que penetra la vibración universal: reconoce como Śiva todo estado, mental o físico. El troceo parte *conscious-ness* al fin de renglón.

«The potter is an agent and is free to make his pot because he shares in Siva9s nature as the agent.» — deriva la agencia del alfarero de la de Śiva, de cuya naturaleza participa. Se corta ante la llamada de nota.

«It is Siva Himself Who fashions the jar through the potter and weaves a cloth through the weaver» — y lo dice por los dos oficios: Śiva hace la jarra por el alfarero y teje el paño por el tejedor.

«Siva, the universal agent, eternally active is never bound by His activity. The universe is the unfolding effect of Siva's agency (kartrprathci) while He, as the agent, always remains true to His essential, autonomous nature.» — deslinda al agente universal de su propia obra: el universo es el efecto que despliega su agencia y él permanece fiel a su naturaleza autónoma. Se corta ante la llamada de nota.

«The law of action and reaction (karma) binds only the ignorant.» — y consigna a quién ata el karma en esta doctrina: solo al ignorante.

«As do the Tantras that are their original source and inspiration, all Kashmiri Saiva traditions speak of God as an inconnumerable and perfect Identity between two contrasted principles, distinguishable in all composite things, but coincident without composition in the One Who is everything.» — abre el capítulo cuarto con lo que, dice, comparten todas las tradiciones śaivas cachemires: Dios como identidad de dos principios contrastados que coinciden sin composición.

«This unity is the Wholeness of the All in which the opposites are transfigured into a divine polarity, each member of which fully represents the absolute through its inherent identity with its opposite counterpart.» — define esa unidad como polaridad divina en que cada miembro representa al absoluto por su identidad con el opuesto.

«Even so, if we are to understand their relationship we must provisionally distinguish between them in the realms of manifestation. First, we have the finite vision in which they are seen apart and then the infinite vision in which we realise their unity.» — declara el carácter provisional del distingo que va a usar: primero la visión finita que los ve aparte y luego la infinita que ve su unidad.

«Without the experience of duality that of unity would have no meaning. Unity is not mere negation of distinction, but the absence of difference in diversity.» — y precisa qué es esa unidad: no negación de la distinción sino ausencia de diferencia dentro de la diversidad.

«Accordingly, K~emar2ja represents the primordial couple as Salhkara and His Spanda energy.» — adjudica a Kṣemarāja la pareja primordial en términos de Śaṅkara y su energía Spanda.

«Bhairava and His power of emission,'bxplains Abhinava, 'konstitute the couple (ydmala). One member (Bhairava) rests in His own eternal, unchanging nature, and is therefore called 'repose' (viirama). The other is His primordial vibration @rathamaspanda) and is therefore called 'emergence' (udaya).» — Dyczkowski traduce a Abhinavagupta sobre la pareja en el Trikakula: un miembro reposa en su naturaleza inmutable y se llama reposo, el otro es la vibración primordial y se llama emergencia.

«When Siva and Sakti unite, the universe, formerly experienced as a reality set apart from consciousness, ceases to exist. When they separate, it is once more created.» — describe el efecto cósmico de la unión y la separación de la pareja: unidos, el universo cesa; separados, vuelve a crearse.

«It is the result of their conjunction, just as through the bliss of orgasm (visarga) the male and female seeds mingle, and man-the microcosm-is born.» — da el símil sexual de la emisión cósmica: como en el orgasmo se mezclan las simientes y nace el hombre, microcosmos.

«One fixed and the other moving, these two poles are like firesticks that, rubbing together, generate within ~ a n k a r a His pure Spanda energy.» — y el símil de los dos leños de fuego que, frotándose, generan la energía Spanda dentro de Śaṅkara.

«Jayaratha explains that the contraction of Sakti marks the withdrawal of the universe and the expansion of transcendental Siva-consciousness. Conversely, the contraction of Siva-consciousness marks the expansion of Sakti as the cosmos.» — trae de Jayaratha la reciprocidad exacta: la contracción de Śakti es la expansión de la consciencia trascendente y a la inversa.

«The couple (ydmala) is consciousness itself, the unifying emission and the stable abode. It is the absolute, the noble cosmic bliss consisting of both [Siva and ~akti]. It is the supreme secret of Kula [the ultimate reality]; neither quiescent nor emergent, it is the flowing fount of both quiescence and emergence.» — el pasaje traducido que llama a la pareja secreto supremo del Kula: ni quieta ni emergente, fuente de la quietud y de la emergencia.

«These two aspects, passive (SrSnta) and active (udira)," explains Abhinava, "arise at the same time in the power and its possessor. The active passes from one domain to the other, the passive is confined within the Self [the essential nature of both]. But even so, in reality, each of them form a couple (ydmala). Hence the emergent is the quiescent.» — Dyczkowski traduce a Abhinavagupta sobre la simultaneidad de lo pasivo y lo activo en la potencia y su poseedor, con la conclusión que iguala emergente y quieto.

«MaheSvarananda explains the manner in which we can perceive Siva and Sakti as a gestalt. It is like a picture of a bull and an elephant drawn together in such a way that we see either one or the otherdepending on the way in which we view it.» — trae de Maheśvarānanda el símil del dibujo del toro y el elefante, que se ve como uno o como otro según cómo se mire.

«They are reflected within one another like two mirrors facing each other.» — y la imagen de los dos espejos enfrentados para la reflexión mutua de Śiva y Śakti.

«Intimately bound together as heat is with fire2 or coolness with ice,3 Sakti-~od's power, and Siva-its possessor, are never ~eparate.» — da los dos símiles con que la tradición hindú piensa a Śiva y Śakti: el calor y el fuego, la frialdad y el hielo. El tramo se releyó entero en el crudo y se publica con la guarda anticosido apagada, porque las cifras 2 y 3 son llamadas de nota que el troceo pega a las palabras dentro de la misma frase.

«Just as a female ass or mare [in orgasm], enters into the [delight of her own] Abode, the Temple of Bliss repeatedly expanding and contracting and is overjoyed in her own heart, so [the yogi] must establish himself in the Bhairava couple, expanding and contracting, full of all» — Dyczkowski traduce la instrucción de Abhinavagupta con su símil animal: establecerse en la pareja de Bhairava expandiéndose y contrayéndose. La frase se corta en el límite de segmento del troceo.

«In other words, the moment in which it is aware of itself as transcending all things, it is also aware of its immanence. These two moments of transcendence and immanence imply one another while remaining distinct.» — formula la implicación mutua de trascendencia e inmanencia: el mismo instante en que la consciencia se sabe más allá de todo se sabe inmanente.

«The Play of Passion and its Power (Kamakalavilasa), a text of the Sakta Srividyii tradition explains the dynamics of this process in some detail.» — nombra la obra de la que toma el modelo que sigue, y declara su filiación: un texto de la tradición śākta Śrīvidyā, no del śaivismo cachemir.

«Siva is represented by a white point (Suklabindu) and Sakti by a red point (Sopitabindu): both expand and contract.» — da la simbólica de los dos puntos: blanco para Śiva, rojo para Śakti, ambos en expansión y contracción.

«When one comes to the fore and becomes manifestly apparent, the other recedes into the background as the unmanifest, inner nature of the other.» — describe el intercambio de papeles: el que se manifiesta deja al otro como su naturaleza interior no manifiesta.

«Siva is symbolized in the mystic alphabet by the first letter-%'- which stands for the absolute. Sakti is represented by W*, the last letter of the Sanskrit alphabet, which symbolises the ongoing emanation (grasara) of the universe.» — traslada la pareja al alfabeto místico: la primera letra por el absoluto y la última por la emanación del universo.

«Each letter of the alphabet stands for an aspect or phase in the cycle of cosmic manifestation and withdrawal.» — y generaliza la correspondencia: cada letra vale por una fase del ciclo de manifestación y retiro.

«Despite their essential identity, the Saivite stresses ~iva's superiority over Sakti and the h k t a that of His power.» — consigna el desacuerdo de énfasis sin arbitrarlo: el śaiva subraya la superioridad de Śiva y el śākta la de su potencia.

«The Spanda school, however, maintains that power and the power-holder are equally important.» — y sitúa a la escuela Spanda en un tercer lugar: potencia y poseedor de la potencia valen por igual.

«Herein lies Spanda's importance; while Sankara is the goal (upeya), Spanda is the means» — y cifra ahí la importancia del Spanda dentro de la escuela: Śaṅkara es la meta y el Spanda es el medio.

«But it alone is not enough; power without a power-holder to regulate its activity is blind and potentially destructive.» — y pone el límite del medio: una potencia sin poseedor que regule su actividad es ciega y potencialmente destructiva.

«As a male deity Vasugupta and Kallafacall Him Sankara, Siva, VireSa and Bhairava.» — enumera los nombres que Vasugupta y Kallaṭa dan a la deidad masculina. El troceo imprime *Kallafacall* sin separar.

«lntent solely on gracing man in every way, ~aiikara is so-called because He bestows the best of things (Sam).» — da la etimología de Śaṅkara por lo que otorga: el mejor de los bienes.

«Once one has achieved the Supreme Lord's state @LirameSvaraid) all the good things that came from it are automatically attained just as all the jewels [in the world] are acquired by acqu~ring Rohana, the Mountain of Gems. Other achievements are vain if one has missed the supreme reality, the Self. But once one has attained this reality (paramdrrha), there is nothing left one could desire.» — Dyczkowski traduce a Abhinavagupta con el símil de la Montaña de las Gemas: quien alcanza el estado del Señor Supremo obtiene con él todo lo bueno, y quien lo pierde nada logra.

«We praise ~ a n k a r a Who is one's own nature. He bestows the grace to recognise the total expansion of one's own consciousness which is the non-duality of Supreme Bliss wherein all troubles cease.» — Dyczkowski traduce a Kṣemarāja: Śaṅkara es la propia naturaleza y da la gracia de reconocer la expansión total de la propia consciencia.

«This is Sankara's Path wherein pain becomes pleasure, poison turns to nectar and samsdra becomes l i b e r a t i» — Dyczkowski traduce el verso de Utpaladeva que Kṣemarāja cita: en la Senda de Śaṅkara el dolor se vuelve placer, el veneno néctar y el saṃsāra liberación.

«The gods who rule cver the worlds pale before Siva's glory;» — sitúa a los dioses que rigen los mundos por debajo de la gloria de Śiva; la frase sigue comparándolos con burbujas en el océano de su consciencia, y se corta antes del encabezado corrido que el troceo mete a media plana.

«Again, while they have fixed forms, Sankara appears to us in whatever form we worship him, like a Wishfulfilling Gem which appears in any form we wish it to assume.» — y marca la diferencia entre esos dioses y Śaṅkara con el símil de la Gema que Cumple los Deseos: él aparece en la forma en que se lo adore.

«Those Who meditate on other deities abandoning attention to their own nature [although] possessing great wealth, go begging. And even when they have begged [their food, still remain] hungry.» — Dyczkowski traduce a Maheśvarānanda: quien medita en otras deidades dejando la atención a su propia naturaleza va a mendigar teniendo riquezas, y sigue con hambre.

«May Siva Who has penetrated and become one with me, worship Himself thus by means of His own power that He may Himself reveal His own nature.» — el verso traducido que disuelve la diferencia entre el que adora y el adorado: Śiva se adora a sí mismo por su propia potencia.

«The basis of Sankara's divinity is His Spanda nature. Spanda converts the cold, impersonal absolute of monistic Vediinta into ~ a n k a r a , the warm, worshipful absolute of Kashmiri Saivism.» — declara la función que el Spanda cumple en esta teología: convertir el absoluto frío e impersonal del Vedānta monista en un absoluto cálido y adorable.

«When Siva and Sakti, the two aspects of the pure vibration of consciousness, are understood as one reality, their symbol is a single dot (pronounced 'm') called a 'mixed point' (miirabindu). It represents both the integral unity of the absolute and the fertile potential of consciousness which, like a seed, is swollen (urchiina) ready to germinate into cosmic manifestation.» — da el símbolo de la unidad de los dos: un punto mixto que vale a la vez por la unidad íntegra del absoluto y por la semilla hinchada lista para germinar. El troceo parte *miira-bindu* al fin de renglón.

«Although not an object of thought, and hence, Nameless (nirncima),3' this divine reality is present in all named things.» — formula la paradoja del nombre divino: aunque no sea objeto de pensamiento y por eso sea Innombrable, esa realidad está presente en todo lo nombrado. Se corta ante la llamada de nota.

«It is the Nameless Whose name is All-Names. It is man who gives It a name to aid in his quest for enlightenment and endear it to his own heart.» — y la cierra adjudicando el nombre al hombre: es él quien se lo pone, para su búsqueda y para su corazón.

«The names and forms of God may vary but ultimately all the forms in which the Deity may appear, or names that it may assume, areexpressions of the radiant pulsation of man's own consciousness (svdrmasamvitsphurana). Ultimately the most authentic form of God and the object of worship is the Self.» — reduce nombres y formas divinas a expresiones de la pulsación radiante de la propia consciencia, con el Sí como objeto último de culto. El troceo parte el término sánscrito *svdrmasamvit-sphurana* al fin de renglón.

«0 Lord, how fruitful can this neuter Brahman be without the beautiful female of Your devotion which makes of You a person?» — Dyczkowski traduce el verso de Bhaṭṭa Nārāyaṇa que Kṣemarāja cita, con la objeción al Brahman neutro: sin la devoción que hace persona a la deidad, de poco sirve.

«Through its divine power the Self assumes the form of a deity man can contemplate and venerate, even though Siva, the pure subject, can never in fact be an object of meditation (adhyeya).» — consigna la paradoja del culto en esta doctrina: el Sí toma forma de deidad venerable aunque Śiva, sujeto puro, no pueda ser objeto de meditación.

«The world of the senses and mind appears to the Well Awakened (suprabuddha) as a theophany, an eternal revealing of God in His creation.» — describe cómo aparece el mundo al Bien Despierto: teofanía, revelación eterna de Dios en su creación.

«The ultimate object of worship of any theistic school differs not from the Spanda principle. The diversity of meditation is due solely to the absolute freedom of Spanda.» — Dyczkowski traduce la conclusión de Kṣemarāja sobre las escuelas teístas: su objeto último de culto no difiere del principio Spanda, y la diversidad de meditaciones viene de la libertad del Spanda.

«Siva is accordingly symbolized as the ground or surface of awareness, smooth and even like a screen» — da la imagen de Śiva como superficie lisa de inscripción, pantalla en que aparecen las formas.

«The variety of this world can only be manifest if the Highest Lord, Who is essentially the pure light of consciousness, exists; just as a surface is necessary for a picture. If external objects were perceived in isolation then, because 'blue' and 'yellow', etc., are self-confined and the perceptions [we have of them] refer to their objects alone and so are insentient, mute and dumb in relation to one another. . . how would it be possible to be aware that an object is variegated? But just as depths and elevations can be represented by lines on a smooth wall, and we perceive [a female figure and think], 'she has a deep navel and upraised breasts', similarly it is possible to be aware of differences in the variegated (contents of experience) only if all the diverse perceptions are connected together on the one wall of the universal light of consciousness.» — Dyczkowski traduce el argumento de Abhinavagupta con el símil del muro pintado: como los relieves fingidos por líneas en una pared lisa, la variedad se percibe solo si todas las percepciones se enlazan en el muro único de la luz de la consciencia. Tramo largo releído entero en el crudo, con la guarda anticosido apagada.

«Siva is the perfect artist Who, without need of canvas or brush, paints the world pictures. The instant He imagines it, it appears spontaneously, perfect in every respect.» — nombra a Śiva artista perfecto, sin lienzo ni pincel, cuyo imaginar hace aparecer el cuadro.

«Homage to Him Who paints the picture of the Three Worlds, thereby displaying in full evidence His amazing genius (pratibhd); to Sambhu Who is beautiful with the hundreds of appearances laid out by the brush of His own unique, subtle and pure energy.» — Dyczkowski traduce a Rājānaka Rāma con la misma figura: el pincel de la energía propia de Śambhu tiende centenares de apariencias.

«The liberated soul recognises that these three are the natural and uncreated powers of pure consciousness.» — reinterpreta las tres cualidades del Sāṃkhya para el alma liberada: no ataduras sino potencias naturales e increadas de la consciencia pura.

«On the lower level, the power of awareness (citiiaktz) is disturbed from its self-absorption and begins to generate thought forms (vikalpa) within itself. Consciousness devolves and becomes the thinking mind» — describe el descenso de la potencia de conciencia: perturbada de su absorción, genera formas de pensamiento y se vuelve mente.

«Residing in this subtle body, consciousness transmigrates from one physical organism to the next and is seemingly affected by Sattva, Rajas and Tamas.» — y consigna la transmigración: la consciencia pasa de un organismo a otro en el cuerpo sutil y parece afectada por las tres cualidades.

«K~ernarcijn criticises the Mimamsaka who believes that the Self is pure being alone, only accidentally associated with transient perception.» — consigna la objeción de Kṣemarāja al mīmāṃsaka, que tiene al Sí por puro ser asociado solo accidentalmente a la percepción transitoria.

«The Fully Awakened yogi identifies himself with Sankara, the universal (sdmdnya) Spanda nature, and experiences the universal flow of consciousness in all the opposites.» — describe al Plenamente Despierto: se identifica con la naturaleza Spanda universal y experimenta el flujo de la consciencia en todos los opuestos.

«The latter's ego is a thought-construct (pratyaya) and hence limited and artificial. It consists of particular pulsations of consciousness.» — opone los dos yoes: el del alma atada es constructo mental, limitado y artificial, hecho de pulsaciones particulares.

«Reality cannot be discovered if we think of it as a "something9 of which we are ignorant but may come to know through practice. Reality is an experience-the experience of the fully enlightened.» — cierra el apartado negando que lo real sea un algo ignorado que la práctica llegue a conocer: es una experiencia, la del plenamente iluminado.

«Every act is a part of Siva's eternal cosmic liturgy, every movement of the body a ritual gesture (mudrii), and every thought, God's thought.» — lleva la lectura teofánica al detalle de la vida: todo acto es parte de la liturgia cósmica, todo movimiento del cuerpo gesto ritual y todo pensamiento pensamiento de Dios. La frase anterior, que se corta ante la llamada de nota, dice que pronunciar una palabra cualquiera es entonar una fórmula sagrada.

«The streams of the pulsation (spanda) of the qualities and the other [principles179 are grounded in the universal vibration [of consciousness] and so attain to being; therefore they can never obstruct the enlightened. Yet for those whose intuition slumbers [these vibrations of consciousness] tend to disrupt their own state of being (svasrhiri) casting them down onto the terrible path of transmigration so hard to cross.» — Dyczkowski traduce las *Estrofas sobre la vibración*: las mismas pulsaciones que no estorban al iluminado arrojan al de intuición dormida al camino terrible de la transmigración. Tramo largo releído entero, con la guarda anticosido apagada; el troceo parte *conscious-ness* al fin de renglón.

«Inherent in Siva is His infinite power. Essentially one with Him, His power represents the freedom of His absolute nature from the limitations of the finite, and the freedom to assume the form of the finite while abiding as the infinite.» — abre el apartado sobre Śakti con la doble libertad que le atribuye: libertad respecto de los límites de lo finito y libertad para tomar la forma de lo finito.

«The universe exists by virtue of His power which is at once the universe itself and the energy which brings it into being.» — y hace de esa potencia el universo mismo y la energía que lo trae al ser.

«The Lord is free. His freedom expresses itself in various ways. It reduces multiplicity into unity by inwardly uniting it and of one it makes many. . . . He is therefore described as the knowing and acting subject, perfectly free in all His activities and all-powerful; this [freedom] alone is the essential nature of consciousness.» — Dyczkowski traduce a Abhinavagupta: la libertad reduce la multiplicidad a unidad y de lo uno hace muchos, y esa libertad es la naturaleza misma de la consciencia.

«The ego, confined to the physical body and fashioned by the thought-constructs generated by a form of consciousness whose focus of attention is (apparently) outside itself, is not free. It is a 'non-self'dependent on outer objectivity.» — define el yo empírico por su dependencia: un no-sí atado al cuerpo y hecho de construcciones mentales.

«Thus the perfect autonomy of the Self is also its universal creativity. Absolute independence implies more khan a transcendental, autonomous state of aloofness. It requires that bhls autonomy be creative.» — convierte la autonomía en creatividad: la independencia absoluta no es aislamiento sino exigencia de crear.

«This is the freedom which is Siva's power to do 'that which is most difficult' (atidurghafakdrttva). His capacity to accomplish that which would be logically impossible (virodhate) in the domain of the empirical (mdyd), governed by the principles of natural law (niyari).» — nombra con su término sánscrito la potencia de hacer lo más difícil: lo que sería lógicamente imposible en el dominio empírico.

«what could be more difficult than to negate the light of consciousness just when it is shining in full?» — da la pregunta que define esa potencia: qué sería más difícil que negar la luz de la consciencia justo cuando brilla en pleno.

«Sakti is the principle of negation through which Siva conceals His own undivided nature and becomes diverse.» — y define a Śakti como principio de negación por el que Śiva oculta su naturaleza indivisa.

«Due to MByBhakti, an initial contrast emerges within universal consciousness between the conscious (cit-subject) and the unconscious (acit-object). This split goes on to develop into the innumerable secondary distinctions which obtain between specific particulars.» — traza el origen de la diversidad en un primer contraste entre lo consciente y lo inconsciente dentro de la consciencia universal.

«The universe," says the ~ivastitra, "is the aggregate of [~iva's] powers.» — Dyczkowski traduce el *Śivasūtra*: el universo es el agregado de las potencias de Śiva.

«All things are endowed with ~ a k t i in the form of their causal or pragmatic efficacy (kdranasdmdrthya). It is on the basis of an entity's causal efficacy that we say that it is what it is and not anything else.» — atribuye a toda cosa una potencia en forma de eficacia causal, y hace de esa eficacia lo que la identifica.

«Change is the coming to prominence of one power at the expense of another. When a jar, for example, comes into being, the pragmatic efficacy of the clay ball is superseded by that of the clay jar.» — define el cambio como relevo de potencias, con el ejemplo de la bola de arcilla y la jarra.

«Sakti is, in this sense, in a state of perpetual pulsation (spanda), expanding and contracting, assuming now this, now that form.» — y cierra el apartado con Śakti en pulsación perpetua, expandiéndose y contrayéndose.

«Thus, Sakti is both immanent when actively giving rise to its effects, and transcendent when considered to be the source of its many powers.» — reparte la doble condición de Śakti: inmanente cuando produce sus efectos y trascendente como fuente de sus muchas potencias.

«Every power is like a pane of coloured glass through which the light of the absolute shines and assumes the form of the sparkling variegations of the manifest universe.» — da el símil del vidrio de color para las potencias: la luz del absoluto las atraviesa y toma la forma de las variaciones del universo.

«These divine attributes are five: omnipresence, eternality, freedom of will, omniscience and omnipotence. They correspond to Siva's powers of consciousness, bliss, will, knowledge and action.» — enumera los cinco atributos divinos de Śiva y sus cinco potencias correspondientes: consciencia, dicha, voluntad, conocimiento y acción.

«These cosmic functions are also five and are implemented by Siva's five powers to create, maintain, destroy, conceal Himself and grace by revealing Himself.» — y las cinco funciones cósmicas: crear, mantener, destruir, ocultarse y agraciar revelándose.

«Other aspects of His power of action are Nirmdqaiakti, the power to fashion particular entities out of His own undifferentiated consciousness, and KdlaSakti, the power of time through which ~ i v a creates the temporal order and hence the universe of change and becoming.» — nombra dos aspectos más de la potencia de acción: la que modela las entidades particulares y la del tiempo, que crea el orden temporal.

«Belonging to all three spheres both in their inner and outer aspects is the power of speech. At the highest level it is the pure awareness Siva has of His own nature. In the lower spheres it is the silent inner speech of thought as well as the manifest articulate speech of daily life. Thus, Sakti manifests as everything that can be denoted by speech as well as every form of speech.» — cruza las tres esferas con la potencia de la palabra, que va de la conciencia que Śiva tiene de sí al habla articulada de la vida diaria.

«These three spheres correspond to three aspects of Sakti: Supreme (Pard), Middling (Pardpard) and Lower (Apard).» — reparte las tres esferas entre los tres aspectos de Śakti: Suprema, Media e Inferior.

«There consciousness reflects upon itself as the universal ego (pzlrqdhantd), which is the ultimate ground of all things106 and abode of rest,l07 where everything is one and beyond all relative distinctions.» — describe la Cumbre Suprema del Ser: la consciencia reflexionando sobre sí como ego universal, morada de reposo donde todo es uno.

«Consciousness and its content merge like water in the sea or a flame in fire.» — y da los dos símiles de esa fusión: el agua en el mar y la llama en el fuego.

«He recognises that even his lower embodied awareness is Pars, the Supreme Goddess Who contemplates the pure non-dual consciousness which is the innate nature of all things, and the Light of the Supreme Lord.» — describe lo que el yogui reconoce al ascender: que su conciencia encarnada inferior es ya la Diosa Suprema.

«The harmonious union (siimarasya) of these three planes are '\ Bhairava's supreme glory, the radiance of the fullness of His power @ziraaSakti)l35 which fills the entire universe.» — nombra la unión armónica de los tres planos como gloria suprema de Bhairava y plenitud de su potencia.

«In this way novel patterns of energy spontaneously form on the surface of consciousness through its inherent activity, as do waves on the surface of the sea.» — abre el capítulo quinto con el símil del oleaje para las configuraciones de energía que se forman en la superficie de la consciencia.

«Following one after another in recurrent cycles, each sequence is aptly symbolised by a rotating wheel (Sakticakra), the spokes of which are the aspects of the divine creative energy of consciousness brought into play as the wheel revolves.» — introduce la imagen que da título al capítulo: la rueda cuyos rayos son los aspectos de la energía creadora de la consciencia.

«They are infinite in number and the number of spokes in each can vary from one to infinity in accord with the diversity of the configurations of power which form at each stage along the cycle of cosmic manifestation.» — y el rango de esas ruedas: infinitas, con un número de rayos que va de uno al infinito.

«Like the circles of light produced by a whirling firebrand (akllacakra), the cycles 06 divine creative activity manifest as a single Act.» — da el símil del tizón que girando dibuja círculos de luz para los ciclos de la actividad creadora, que son un solo Acto.

«the universe is established and exists because its manifest form is one with the inner Light of the Lord. Hence it is said to be the Wheel of Energie» — Dyczkowski traduce a Kṣemarāja: el universo subsiste porque su forma manifiesta es una con la Luz interior del Señor, y por eso se lo llama Rueda de Energías.

«The Doctrine of Vibration teaches that there is an essential identity between the inner world of the subject and the outer world of the object.» — formula la identidad que sostiene toda la doctrina: entre el mundo interior del sujeto y el exterior del objeto.

«Accordingly, K$emar%ja explains that the many deities well known to those learned in Agamic lore, grouped and worshipped in circles, represent the biological components of the body and the transient moods, thoughts, etc., of the mind.» — trae la lectura que Kṣemarāja hace de los círculos de deidades del Āgama: los componentes biológicos del cuerpo y los estados pasajeros de la mente.

«We can see the many colours] white, red and yellow of the peacock's feathers when they are unfurled, but not when they are folded together. Similarly, if the Lord of the Wheel does not unfold [His powers, He] merges with [His own nature] full of subtle consciousness. He manifests variously through the unfolding and contraction [of His power]. Thus by the contraction of one [aspect] and through the unfolding of another [He] appears in [many] forms ranging from the single spoked Wheel to the Wheel of a thousand spokes.» — Dyczkowski traduce a Abhinavagupta con el símil de la cola del pavo real, que muestra sus colores solo desplegada, para el Señor de la Rueda que se manifiesta contrayendo un aspecto y desplegando otro. Tramo largo releído entero, con la guarda anticosido apagada.

«Pure consciousness (samvid) is the universal mace or Great Sky (mahdvyoman)lj which embraces all the spiritual extensions which make room for the unfolding of every configuration of exgefience.» — nombra a la consciencia pura Gran Cielo que abraza todas las extensiones donde cabe cada configuración de la experiencia. El troceo imprime *mace* por space.

«The [dawn] sky, though one, appea.rs radiant white, red and blue, and the clouds accordingly seem various; so pure, free consciousness shines brilliantly with its countless forms, though they are nothing at a11.» — Dyczkowski traduce a Abhinavagupta con el símil del cielo del alba: la consciencia libre brilla con formas incontables que no son nada.

«Fullness pours into emptiness and emptiness pervades fullness.» — cifra en una frase la relación entre Śiva como Vacío y Śakti como plenitud.

«For the yogi who] penetrates into the non-dual Void," teaches the Vijrfinabhairava, "his true nature (atman) is there made manifest.» — Dyczkowski traduce el *Vijñānabhairava*: quien penetra en el Vacío no dual ve manifestarse ahí su naturaleza verdadera.

«Well concealed, and attainable only with great effort, is the subtle Void, the chief root of liberation» — el verso traducido que hace del Vacío sutil la raíz principal de la liberación, bien escondida y costosa de alcanzar.

«To experience this emptiness, the yogi must penetrate into the initial instant of perception (prdthamikalocana) when he directly perceives the object and no dichotomyzing thoughts have yet arisen in his mind. In this way he finds the centre (madhyamqpada) between one thought and the next or between two perceptions.» — da la instrucción práctica del Vacío: penetrar el instante inicial de la percepción y hallar el centro entre dos pensamientos o dos percepciones.

«These powers become diverse, increasing or decreasing in number, etc., in accord with the divine will (svtitantrya). In this way, Bhairava becomes manifest as the 'Solitary Hero', as the couple (ydrnala), as three, four, five, six, seven, eight, nine, ten, eleven powers, as the Lord of the great Wheel of twelve, a thousand or infinite spokes. [Thus He] ultimately unfolds as the master, endowed with all power, of the Wheel of the A11.» — Dyczkowski traduce el pasaje de la escritura que enumera las configuraciones de Bhairava: Héroe Solitario, pareja, tres, cuatro y así hasta la Rueda de mil o de infinitos rayos. El troceo parte *ultimate-ly* al fin de renglón.

«When all supports have fallen away, the yogi expepiences the Void of the primal vibration (span&) of the absolute as a single, undivided mass of consciousness (cidekaghana).» — describe el estado sin apoyos: el Vacío de la vibración primordial experimentado como masa única e indivisa de consciencia.

«Having checked the rays of one's own Wheel of Energies and drunk the incomparable nectar [of self-realisation], one remains fully satisfied in the [eternal] present, unconditioned by the two times [of past and» — el verso traducido sobre el yogui que retiene los rayos de su Rueda y queda satisfecho en el presente, sin la condición de los dos tiempos.

«For the yogi] past and future are not different from the present; it is the present itself which becomes divided by the past and the future. When they no longer exist, the present also ceases to exist. The yogi, resting even for an instant is this ocean of consciousness, intent on devouring time, becomes instantly a 'Wanderer in the Sky' (khecara) [and is liberatedl.» — el pasaje traducido que disuelve los tres tiempos: el presente mismo queda dividido por pasado y futuro, y sin ellos cesa también. Tramo largo releído entero, con la guarda anticosido apagada.

«According to the Svacchandabhairavatantra, there are various degrees of Voidness. The yogi must traverse them all if his extroverted consciousness is to be brought completely to rest in its innate nature.» — atribuye al *Svacchandabhairavatantra* la doctrina de los grados de Vacuidad que el yogui debe recorrer.

«This, the Void beyond all degrees of emptiness is called 'Fullness'(aSiinya--literally, the 'non-void'). It is described as the compact mass of consciousness and bliss which is the pure dynamic Being (sattlimritra) of both the existent and the non-existent.» — nombra el Vacío que está más allá de todo grado de vacuidad con el término que lo invierte, Plenitud o *no-vacío*.

«If the yogi manages to rise beyond this transcendental emptiness, he attains the highest Void which is that of the supreme form of Siva (paramaiiva). Here he experiences s state of transcendence in immanence and immanence in transcendence.» — describe el Vacío más alto, el de la forma suprema de Śiva: trascendencia en la inmanencia e inmanencia en la trascendencia.

«When, by means of this practice, the unfolding universe dissolves away in the Void and all that qualifies it in the Sky, and when this Void [itselfl dissolves away [like a drop of water in the sea], the Good (andmdya) alone abides. This, O Brahmin, is the essence of the true teachings.» — el pasaje traducido que cierra la serie de disoluciones: disuelto el propio Vacío, solo permanece el Bien.

«In one of the few places where the author of the Stanzas on Vibration takes time to indulge in polemics, he points out that the Voidness (iiinyatrf) of the vibrating power (spanda) of consciousness, manifest when all diversity disappears, should not be confused with an empty 'nothing'.» — consigna un rasgo del texto que estudia: en uno de sus pocos pasajes polémicos, el autor de las *Estrofas* advierte que esta Vacuidad no es una nada.

«The universe of diversity is not annihilated, but recognised to be one. It is void in the sense that it is universally manifest and hence has no distinguishing features.» — y precisa en qué sentido se llama vacío: por estar universalmente manifiesto y carecer por eso de rasgos distintivos.

«The non-void is described as the Void while the latter is nothing at all. 0 Goddess, that is considered to be nothing wherein all phenomena (bhdva) are destroyed [by losing their phenomenal naturel.» — Dyczkowski traduce el *Svacchandatantra* que Kṣemarāja cita, con la inversión de los términos: lo no vacío se describe como Vacío y el Vacío no es nada.

«The light of consciousness illumines even that which we understand to be non-existent.» — lleva la luz de la consciencia hasta lo que se tiene por inexistente.

«The absence or non-existence of an object in a particular place is just as much a positive reality as is its presence.» — y consigna la ausencia como realidad positiva, tan aparente a la consciencia como la presencia.

«Although the non-dualist Saiva agrees with the Buddhist who maintains that the true nature of things is essentially unspecifiable (anirdeiya), he does not agree that all determination of the emptiness of ultimate reality is an error.» — deslinda el acuerdo del desacuerdo con el budista: coincide en que la naturaleza de las cosas es inespecificable y no en que toda determinación de la vacuidad sea error.

«If the Buddhist denies the existence of a perceiving subjectivity, how can he say that he has expeeienced emptiness?» — y le devuelve la objeción en forma de pregunta: si niega el sujeto que percibe, cómo puede decir que ha experimentado la vacuidad.

«Merged in the incessant systole and diastole of the Heart of consciousness, the yogi is no longer a victim of time but its master.» — describe al yogui fundido en la sístole y la diástole del Corazón de la consciencia: ya no víctima del tiempo sino su señor.

«Even in deep sleep, or in certain states of contemplative absorption accompanied by ego-loss, some subjective awareness must persist.» — sostiene que alguna conciencia subjetiva persiste aun en el sueño profundo y en los estados de absorción con pérdida del yo.

«Once we have fallen deeply asleep there would be no way we could wake up if the subject who directs the movement of awareness out to the objective world ceased to exist.» — da el argumento por el despertar: si el sujeto cesara, nada podría sacarnos del sueño profundo.

«Moreover, if ego-loss is an experience, there must be someone who experiences it.» — y el argumento por la experiencia misma: si la pérdida del yo es una experiencia, alguien la experimenta.

«When we awake from deep sleep, we remember that we were sleeping; we can recall that something happened although we do not know what it was. We could not therefore have been totally unconscious.» — y el argumento por la memoria: al despertar se recuerda haber dormido, luego no hubo inconsciencia total.

«Moreover, any state liable to subsequent recall as an event in the past cannot be ultimate.» — da el criterio con que jerarquiza los estados: el que después puede recordarse como suceso pasado no es último.

«Far from being the ultimate reality, the emptiness of ego-loss can be an obstacle in the way of attaining the supreme realisation.» — y saca la consecuencia práctica: la vacuidad de la pérdida del yo puede ser un obstáculo para la realización suprema.

«The Liberated, at one with Siva, share in His freedom while those ignorant of their true identity are caught in the movement of this Wheel» — reparte a liberados e ignorantes por su posición respecto de la Rueda: unos comparten la libertad, otros quedan atrapados en su giro.

«As phases in the cognitive cycle, the twelve powers are worshipped as twelve Kalis, normally divided into three groups of four.» — consigna el culto de las doce Kālīs como fases del ciclo cognitivo, en tres grupos de cuatro.

«They are the subject, the means of knowledge and the object, each appearing in the process of emergence, persistence, withdrawal and an undefinable state (anakhya) beyond them.» — y da la matriz que las genera: sujeto, medio y objeto, cada uno en emergencia, persistencia, retiro y un estado indefinible.

«The initial exertion (udyoga) that arises within the body of the absolute that leads to its transformation into the universe.» — primero de los cuatro momentos que Kṣemarāja distingue en el ciclo: el esfuerzo inicial dentro del cuerpo del absoluto.

«The relishing (carvana) or reflective awareness of the appearing of the universe within consciousness.» — el tercero: el saboreo o conciencia refleja del aparecer del universo.

«The yogi can, by close attention (ovadh&a), olssewe the movement or Spanda of this Wheel in the course of each act of cognition, as it moves from the centre or 'Heafl" (hydaya) of pure consciousness out to the periphery, where it becomes manifest as sense objects.» — da la instrucción práctica: observar el movimiento de la Rueda en cada acto de conocer, del Corazón a la periferia. El troceo imprime *ovadh&a* y *olssewe*.

«This Wheel of the Absolute (anuttaracakra) flows out from the Heart throught the void of the eyes, etc., onto each sense object. The rays of this Wheel progressively engender the Fire [of the subject], Moon [of the object] and Sun [of the means of knowledge], in [each phase] of the destruction, creation and persistence of the external world.» — Dyczkowski traduce a Abhinavagupta sobre el recorrido de la Rueda del Absoluto: sale del Corazón por el vacío de los ojos hacia cada objeto y engendra en sus rayos el Fuego, la Luna y el Sol.

«When all the fuel [of objectivity] is consumed [in the fire of the Wheel] and its latent traces are destroyed, contemplate the Wheel on the verge of extinction, in the process of extinction [and finally as totally] extinct.» — y el final de esa meditación, en la misma traducción: contemplar la Rueda a punto de extinguirse, extinguiéndose y extinta.

«The nature of consciousness is such, however,,that there is again a new creation, for such [is the activity of the] Goddess of Consciousness (cinmaheivari). He who every instant dissolves the universe thus into his own consciousness and then emits it is eternally identified with Bhairava.» — cierra el pasaje con la creación que vuelve a empezar: quien a cada instante disuelve y emite el universo en su propia consciencia es Bhairava.

«Ksemaraja refers to Him as the "Churning Bhairava' (manthanablaairava) because We engenders the creation, etc., of all things [by arousing] and churning His own power.» — trae el nombre que Kṣemarāja da al Señor de la Rueda, Bhairava el Batidor, porque engendra la creación batiendo su propia potencia.

«Siva churns and whirls the energies around Himself. creating and destroying the universe through the pulsation (spanda) of His universal will6' while He abides unmoving (acala) in the Heart-the centre of the Wheel.» — y la imagen que lo sostiene: Śiva hace girar las energías a su alrededor mientras permanece inmóvil en el Corazón.

«He, Siva, the One of unmeasured (akalira) greatness pulsing and self-established, measures out (kalayali) in the Heart, the universe from Earth to SadBSiva, and by diverse conjunctions [of aspects of His nature], emanates the wonderful sport of emission and withdrawal.» — el verso traducido que hace del inconmensurable el que mide en el Corazón el universo entero, de la Tierra a Sadāśiva.

«The individual soul, bound by the Wheel of the world and of the body, is liberated the instant he discriminates between himself as the embodied and the 'body-world'he lives in.» — da la condición de la liberación: discriminar entre el que está encarnado y el cuerpo-mundo en que vive.

«a m b h u triumphs [over all] by the glory of [His] incomparable and undivided Bliss. He, like a newly wedded husband, constantly gazes at His beloved power Who, although inwardly undivided, dances in many ways outside [Her] own nature, [Her] diverse forms and seemingly new aspects conceived in the varied light of thought.» — Dyczkowski traduce el verso del marido recién casado que contempla la danza de su potencia amada, indivisa por dentro y diversa por fuera.

«But when [the mind of the fettered] is firmly established in one place, then generated and withdrawn [by him at will], his state becomes that of the [universal] subject. Thus he becomes the Lord of the Wheel.» — Dyczkowski traduce las *Estrofas sobre la vibración* sobre el paso a Señor de la Rueda: la mente fijada en un lugar y emitida y retirada a voluntad.

«Then, by becoming absorbed in the integral T-ness'which is the bliss of the light of consciousness and the power of the Great Mantra, [the yogi] achieves mastery of the circle of the deities of kiseown con~sciousness who engender perpetually the emanation and withdrawal of a11 things.» — Dyczkowski traduce el *Corazón del Reconocimiento* de Kṣemarāja, donde se dice dónde está ese *un lugar*: la integridad del Yo, dicha de la luz de la consciencia.

«The yogi who grasps the true nature of the absolute need not know or practice anything else, not even contemplation of the Wheel of Energies.» — acota la práctica que acaba de exponer: quien capta la naturaleza del absoluto no necesita ninguna otra, ni siquiera la de la Rueda.

«Thus, whether his eyes are open when awake, or closed when sleeping or meditating, the yogi merges with the pulsation of consciousness which moves like a fire-stick between these two poles generating in him the brilliance of enlightened consciousness» — da las dos formas de absorción entre las que oscila el yogui, con los ojos cerrados y con los ojos abiertos, como los dos leños que generan el fuego.

«It is only a few who, [blessed with] the wealth of absolute contemplation (anuttarasamddh& ascend intuitively (dhijand) into the light of Sankara which is their own true nature and lordship of the Wheel of consciousness; others, afflicted by embodied egoity, do not do so.» — Dyczkowski traduce la advertencia de Kṣemarāja: solo unos pocos ascienden intuitivamente a la luz de Śaṅkara, y los demás quedan afligidos por la egoidad encarnada.

«The Wheel of Energies can function in two opposite ways. It can either be the source of bondage for those deluded by MgyB, or else represent the powers the enlightened achieve through yogic practice.» — consigna la ambivalencia de la Rueda: fuente de atadura para el engañado y potencias para el iluminado.

«That which binds the ignorant sets free the man of wisdom.» — y lo cifra en la fórmula que la escuela repite: lo que ata al ignorante libera al sabio.

«Again borrowing from Krama doctrine, K~emar%ja explains that the pure universal pulsation of consciousness (sdmdnyaspanda) is manifest in five cycles or pulses of power (viiesaspanda) represented by five concentric circles.» — declara el préstamo: Kṣemarāja toma del Krama los cinco círculos concéntricos en que se despliega la pulsación universal.

«the circle of Khecari energies which constitute the individual subject, 2) the circle of Gocari energies which are the powers of the inner organ of mentation (antahkarana), 3) the circle of Dikcari energies which are the powers of the senses, and 4) the circle of Bhiicari energies which represent the outer objects of the senses.» — enumera los cuatro círculos de energías: el sujeto individual, el órgano interno de la mente, los sentidos y los objetos externos.

«This power wanders in the void of the absolute, the sacred space which abides for the divine eternity before the cosmogonic split between subject and object occurs.» — sitúa la potencia central en el espacio sagrado anterior a la escisión cosmogónica entre sujeto y objeto.

«She is the Goddess (iivari) Who resides in the Sky (vyoman) and emits, spits out or vomits (Sanskrit root Vam) the universe of personal experience out of the universal experience of the absolute, much as a person suffering from cholera vomits out everything in his stomach.» — da la etimología de Vāmeśvarī por la raíz *vam*, vomitar, con el símil del enfermo de cólera que arroja cuanto tiene en el estómago.

«For the unenlightened She is the source of diversity and, as such, She is the potential cause of bondage-the 'reverse' of Siva's state of unity and freedom. For the enlightened She is the power of awareness which 'runs counter to the normal course of transmigratory existence'.» — y reparte esa inversión según quien mire: fuente de diversidad y de atadura para el no iluminado, potencia que corre a contracorriente del saṃsāra para el iluminado.

«These are five: omnipotence, omniscience, perfect completeness, freedom from natural law and eternality.» — enumera las cinco potencias del círculo de Khecarī en su estado expandido.

«The power of limited action (kaliTSakti), the power of limited knowledge (vidycTSsktr], the power of attachment (rrTgaSaktz], the power of natural law (niyariiaktl], and the power of time (kiibiakrl).» — y las mismas cinco en su forma limitante: acción limitada, conocimiento limitado, apego, ley natural y tiempo.

«When these same powers have been purified and energized by Siva's grace, the awakened yogi perceives through them Siva's pure unity revealed in the diversity of sensations.» — describe el efecto de la gracia sobre los sentidos: los mismos que solo veían multiplicidad revelan la unidad en la diversidad de las sensaciones.

«As Her name 'V8m8' (meaning 'left', 'perverse' or 'contrary') indicates, She accounts for a reversal or, more precisely, a» — lee el nombre de la diosa como marca de una inversión dentro del absoluto; el troceo parte *double-reversal* al fin de renglón y la cita se corta antes.

«The enlightened soul, however, merges in the current which flows from the level of diversity to that of unity.» — describe la corriente del alma iluminada, que sube del nivel de la diversidad al de la unidad, al revés del alma atada.

«The physical organs of sight and h e a ~ n g , for example, are merely Voors' (dvdra) or channels through which this power flows; they do not in themselves account for the sensory perception of light and sound.» — niega que los órganos físicos expliquen la percepción: son puertas o canales por donde fluye la potencia de la consciencia.

«Thus the perceptions and activities of the countless living beings in the universe function as the senses of the Supreme Lord of Consciousness.» — generaliza al cosmos entero: las percepciones y actividades de todos los vivientes son los sentidos del Señor Supremo.

«That principle should be examined with effort and respect because this, its uncreated freedom, prevails everywhere. By virtue of it the senses, along with the inner circle, [although] unconscious, behave as if conscious in themselves, move towards their objects, rest [there] and withdraw [from them].» — Dyczkowski traduce las *Estrofas sobre la vibración*: los sentidos, inconscientes en sí, se comportan como conscientes por la libertad increada de ese principio. Tramo largo releído entero, con la guarda anticosido apagada.

«The Doctrine of Vibration stresses that Spanda can be experienced through the operation of the senses.» — insiste en la vía sensorial: el Spanda se experimenta en la operación de los sentidos.

«At first he experiences this only occasionally, but once this experience becomes permanent, he is Fully Awakened (suprabuddha) and, as such, liberated.» — distingue al Despierto del Plenamente Despierto por la permanencia de esa experiencia, que es ya la liberación.

«Similarly, the intellect is free of both the sense of ego and the determinative mental activity of the mind. Thus the images that appear in the intellect are apprehended directly, its function being merely to illumine the products of sensory and mental activity106 projected onto it where their existence (sattH) is registered.» — describe el intelecto como registro directo, libre del yo y de la actividad determinativa de la mente.

«The ego's function is to appropriate and personalise experience-to link it together as 'my own'. It arises from the mistaken notion that the iight of consciousness reflected in the intellect and coloured by objectively perceived phenomena is the true nature of the Self.» — da la función del yo —apropiarse la experiencia como propia— y su error de origen: tomar por Sí la luz reflejada en el intelecto y teñida por los fenómenos.

«I am wealthy', 'I am thin', '1 delight in the senses', 'l am content', 'I breathe', (and when in deep sleep) '1 am empty': egoity (asmirfl) is observable on these six le» — el verso traducido que enumera seis niveles en que se observa la egoidad, hasta el *estoy vacío* del sueño profundo.

«To have an ego is not in itself harmful or bad: 0 Supreme Lord, although I have understood that pride is vain, even so, if I do not measure [the expanse] of my own nature by the pride of thinking, 'I am made of You', all joy comes to nought.» — y consigna que tener yo no es en sí dañino, con el verso traducido que mide la propia naturaleza por el orgullo de estar hecho de la deidad.

«Around the sun of the ego rotate the twelve suns of the other senses. They emerge from it and are drawn back into itjust as, according to Saiva cosmography, the twelve suns, corresponding to the signs of the zodiac, emerge from and return to the thirteenth sun.» — da la correspondencia zodiacal de la cosmografía śaiva: doce soles que corresponden a los signos y giran en torno a un decimotercero.

«Like a chisel which cuts away the unwanted stone from a block of marble to reveal the image contained within it, mind (manas) excludes all the sensations not immediately useful to the perceiver and focuses his attention onto those that are.» — da el símil del cincel y el mármol para la función selectiva de la mente.

«A faint sound heard in the distance would be registered with the same intensity of awareness as the music we were listening to in a concert hall.» — y el ejemplo con que muestra qué pasaría sin esa selección: el sonido lejano registrado con la misma intensidad que la música del concierto.

«Manas thus not only analyses and dissociates individual sensations from each other, but also synthesises a set of sensations into a single whole.» — reparte las dos operaciones de la mente: analizar y disociar sensaciones, y sintetizarlas en un todo.

«I' consciousness is of two kinds. One is pure and is Siva, the light of consciousness reposing in itself.» — distingue dos consciencias de Yo: la pura, que es Śiva reposando en sí. Se corta ante la llamada de nota.

«The pure ego rests on pure consciousness and the impure ego on outer objective forms.» — y las separa por aquello en que descansan: la pura en la consciencia pura, la impura en las formas objetivas externas.

«Universal] '1' consciousness rests on freedom whose primary characterist~c is perfect autonomy. It is without any break, like an rnward consent (sntarabkyzdpngamakaIpa)~ It is the Self which abides as the living being whose nature is the essence of the light of consciousness, pure and unsullied by any association with the body, etc. It is [perfectly real] and not a thought-construct.» — el pasaje traducido que declara real y no constructo mental a la consciencia universal de Yo, sin quiebre, como un asentimiento interior. El troceo parte *conscious-ness* al fin de renglón.

«Even so, there is in fact only one ego which operates within different parameters. The pure ego functions at the universal level of cosmic subjectivity» — reduce los dos yoes a uno solo operando en parámetros distintos, el universal y el del sujeto de Māyā; el troceo parte el término sánscrito al fin de renglón y la cita se corta antes.

«Anointed by a drop of the nectar (rasa) of egoity even the unconscious becomes conscious. Thus this reality, infusing consciousness into them, renders both the senses and the conceived subject (kalpitapramdtr), falsely assumed to be the impelling force @rerakatva) behind their activity, capable of performing their functions. Thus [the individual soul] falsely assumes that he impels the senses to action.» — Dyczkowski traduce a Kṣemarāja: una gota del néctar de la egoidad vuelve consciente a lo inconsciente, y de ahí el alma supone falsamente que es ella la que impele los sentidos. Tramo largo releído entero, con la guarda anticosido apagada; el troceo parte *un-conscious* al fin de renglón.

«MaheSvarBnanda, explaining the process of perception and the function of the inner mental organ, compares its three constituent elements to waves (kallola) which form in the ocean of the Heart (hrdaya) of consciousness.» — trae de Maheśvarānanda el símil de las olas que se forman en el océano del Corazón de la consciencia para los tres elementos del órgano interno.

«The three senses of the inner mental organ "drag 'thisness' there [into the ocean of the Heart] and project 'I-ness' out here [onto the object of perception].» — y la fórmula traducida del doble movimiento: arrastran la *esidad* hacia dentro y proyectan la *yoidad* sobre el objeto.

«Primal vibration (ddyaspanda). This is the initial throb of awareness that pulses in the subject. It corresponds to the tendency (aunmukhya) inherent in the power of consciousness to expand out into universal manifestation.» — primera de las tres fases en que Maheśvarānanda analiza la pulsación del Corazón: el latido inicial que pulsa en el sujeto.

«Intense vibration (parispanda). This is the universal vibration of consciousness that reveals itself in the outpouring of awareness that takes place during each act of perception.» — la segunda: la vibración universal que se revela en el desbordamiento de conciencia de cada acto perceptivo.

«Like a lamp set inside a perforated jar, the light of consciousness radiates through the senses, freely limiting itself so that each one is confined to its own specific field of operation» — da el símil de la lámpara dentro de la jarra perforada para la luz que se limita a sí misma en cada sentido.

«The Kashmiri Saivite rejects the view that the sources of the senses are the gross physical elements.» — consigna el rechazo de esta escuela a derivar los sentidos de los elementos físicos groseros.

«The notions: 'I hear', 'I see' or 'I smell', etc., are always attended by the ego.» — y su razón: toda percepción va acompañada de consciencia de Yo.

«Although bodily movement is essentially one, it is differentiated into five categories according to the diverse conceptions we form of its nature.» — reparte en cinco categorías un movimiento corporal que declara esencialmente uno.

«Handling, picking up or grasping is the activity of the hand. Excretion is the activity of the excretory organs. Locomotion is the activity of the feet and emission that of the sexual organ.» — enumera cuatro órganos de acción por su función: mano, órganos excretores, pies y órgano sexual.

«A lame man can move about from place to place without the use of his feet and we can pick up things with parts of the body other than the hands.» — marca la diferencia entre órganos de conocimiento y de acción con el ejemplo del cojo que se desplaza sin pies.

«The yogi seeking enlightenment must undergo a complete conversion or reversal @arGvyttr] of perspective. To know as man knows is the very essence of bondage;' freedom is to know reality as God knows it.» — abre el capítulo sexto con la inversión que exige: conocer como conoce el hombre es la atadura misma, y la libertad es conocer como conoce Dios.

«To see the world with God's eyes is to witness the eternal worship of His Being. The organ of vision is the sacred circle of the senses and the abode of its operation, the Divine Body.» — y da los dos términos que titulan el capítulo: el círculo sagrado de los sentidos como órgano de esa visión y el Cuerpo Divino como su morada.

«True monism @arGdvaya), as we have seen, requires that each pag be the Whole, that the Wholeness of totality be manifest in every aspect of its fullness.» — formula la exigencia del monismo verdadero: que cada parte sea el Todo.

«Vibrating radiance (sphurarth). In the final phase of perception it matures into a fully formed cognition which is imprinted on consciousness through the pulsing and illuminating activity of the senses.» — tercera de las tres fases en que Maheśvarānanda analiza la pulsación del Corazón: la cognición plenamente formada e impresa en la consciencia.

«To conclude: the inner and outer senses are aspects of the vibration of consciousness and, as such, are the channels through which consciousness becomes manifest as the world of perceptions.» — cierra el capítulo quinto con los sentidos como canales por los que la consciencia se hace mundo de percepciones.

«In the moment of realisation, man and the world reveal themselves as an ontophany in which consciousness of Being coincides with the worship of Being as the sacred.» — nombra con un término propio lo que ocurre en la realización: una ontofanía en que la consciencia del Ser coincide con su adoración como sagrado.

«Consecrated by the divine presence within it, it is the temple of God,4 the sacred place of sacrifice and worship.» — nombra el cuerpo templo de Dios y lugar sagrado de sacrificio y culto.

«Thus, one should think of the body as full of all the Paths ( ~ d h v a n ) [to enlightenment and cosmic emanation]. Variegated by the workings of time, it is the abode of all the movements of time and space. The body seen in this way is all the gods, and must therefore be the object of contemplation, veneration and sacrifice. He who penetrates into it finds liberation.» — Dyczkowski traduce a Abhinavagupta: el cuerpo pensado como lleno de todas las Vías es todos los dioses, y por eso objeto de contemplación, veneración y sacrificio.

«The presence of 'I' consciousness in the body is revealed by the movement of its limbs; the presence of God in His Cosmic Body is seen in the movement of the universe.» — da la correspondencia entre los dos cuerpos: los miembros que se mueven en uno y el universo que se mueve en el otro.

«Just as the ego (asmitd) in the body flings apart the two lifeless arms by a mere act of will, so [the universal ego] in the universe [rends asunder] mountains by its p» — el verso traducido que compara el acto de voluntad que mueve los brazos con el que parte montañas en el universo.

«Bondage is a false identification with the physical body and liberation a true identification with the cosmic body.» — define atadura y liberación por dónde se ponga la identificación: en el cuerpo físico o en el cósmico.

«In a sense, however, because §iva does not confront any reality outside Himself, We has no body at all.» — y acota la doctrina del Cuerpo Divino: en cierto sentido Śiva no tiene cuerpo, porque no enfrenta realidad alguna fuera de sí.

«We must rid ourselves of the false notion that the body is in any way impure.» — niega expresamente la impureza del cuerpo, contra las ascesis que la suponen.

«Established in that holy image (liriga), content to rest in [his] cosmic body, [the yogi] does not aspire to any outer Liriga, [to make any] vows, [travel to] the sacred sites or practise [external] disciplines.» — el pasaje traducido que dispensa de los ritos externos a quien reposa en su cuerpo cósmico: ni liṅga exterior, ni votos, ni peregrinaciones.

«The individual ego merges in the pervasive, universal ego, just as the space in a broken jar merges with the space around it.» — da el símil de la jarra rota y el espacio para la fusión del yo individual en el universal.

«External rites are of no avail if their inner significance is not understood and their symbolic function' does not correspond to an inner activity within consciousness.» — pone la condición bajo la cual el rito exterior vale: que su función simbólica corresponda a una actividad interior.

«Whether outer rites are actually performed or not makes no difference from this point of view. In reality, all of life's activities are part of the great sacrificial rite (mahdyaga) eternally enacted by universal consciousness within itself, to itself.» — y la consecuencia: da igual que se hagan o no, porque toda la vida es el gran rito sacrificial que la consciencia universal celebra en sí y para sí.

«In this rite, the sacrificial fire is the Great Void (mahd.fijnya), the supreme reality (paratattva) entirely devoid of all division (bheda) and beyond the emptiness of insentience. The sacrificial ladle is awareness (cetand) and the offering is the entire outer universe of diversity, including the gross elements, senses, objects, world-orders and categories of existence, together with the inner world of mind (manas) and thought.» — reparte los elementos del rito interior: el Gran Vacío por fuego, la conciencia por cucharón y el universo entero por ofrenda. Tramo largo releído entero, con la guarda anticosido apagada.

«The fuel offered in the fire of this supernal (alaukika) and eternal sacrifice is the forest of duality, and death is the sacrificial victim» — y nombra el combustible y la víctima de ese sacrificio: el bosque de la dualidad y la muerte.

«Goddess, by eating the body of' the beloved, a relative, close friend, benefactor or dear one, one must fly upwards with the Maiden of the Sky, [the power of conscio» — Dyczkowski traduce el verso tántrico que él mismo llama escalofriante, sobre comer el cuerpo del amado y volar con la Doncella del Cielo.

«The perfected yogi (siddha) thinks his physical body to be hardly more than a corpse-mere dead matter, like all the other objects he perceives within his cosmic body.» — describe la mirada del yogui perfecto sobre su propio cuerpo: apenas un cadáver, materia muerta como los demás objetos.

«He makes the Vow of a Hero (.viravrata) to see all things, however disgusting or attractive, with an equal eye,» — nombra el Voto del Héroe: mirar con el mismo ojo lo repugnante y lo atractivo.

«All Tantric traditions, including those of Kashmiri ~aivism, teach that the senses, along with the body, should be venerated as manifestations of the sacred power of consciousness which emits them as the sun does its rays.» — consigna lo común a todas las tradiciones tántricas: venerar cuerpo y sentidos como manifestaciones de la potencia sagrada de la consciencia.

«The forms and names ascribed to the deities of the senses vary considerably in different traditions and even in different Tantras belonging to the same tradition.» — consigna la variación de nombres y formas de las deidades de los sentidos incluso dentro de una misma tradición, sin armonizarla.

«Thus, in rites performed in anger with the aim of killing an enemy, the deities are represented in a wrathful (raudra) attitude. Rites intended to bring peace and prosperity are attended by deities of a peaceful (saumya) disposition.» — y da la razón que Abhinavagupta ofrece para esa variación: el contexto ritual, con deidades iracundas para el rito de matar y apacibles para el de prosperidad.

«The original rites described in the Tantras have no place in the yogic teachings of the Spanda school; even so, the esoteric philosophy (xahasyadr~fP) at the root of their symbolic significance has been retained.» — marca lo que la escuela Spanda deja y lo que conserva: fuera los ritos de los Tantras, dentro la filosofía esotérica de su significado simbólico.

«Although [the Light] pervades all the body and senses, even so, its supreme abode is the core of the Lotus of the Heart.» — el verso que Jayaratha cita, en traducción de Dyczkowski: la morada suprema de la Luz es el corazón del Loto del Corazón.

«Although this hymn belongs to the Krama tradition, not to Spanda, it is clear that Kvemar%ja understood the nature of these divine powers essentially in the way Abhinava describes them here.» — declara el préstamo de tradición que hace al usar el himno de Abhinavagupta: es del Krama y no del Spanda, y aun así Kṣemarāja entendía así esas potencias.

«What this verse means is that the embodied subjectivity (dekaapramdlrtd) must be assimilated into consciousness so that the disturbing thought-constructs engendered by it may no longer agitate it.» — da su lectura del verso tántrico: lo que hay que asimilar a la consciencia es la subjetividad encarnada, para que sus construcciones dejen de agitarla. El troceo parte el término sánscrito al fin de renglón.

«The body] is the support of all the gods, the cremation ground frightening with the pyre [of consciousness, citi, which destroys all things]. Attended by siddhas and yoginis, it is their awesome (rnaharaudra) playground wherein all embodied forms (vigraha) come to an end. Full of the countless pyres [of the senses] and pervaded by the halos of their rays, the flux of the darkness [of duality] is destroyed and, free of all thought-constructs, it is the sole abode of bliss. Entering this [body], the cremation ground of emptiness-who does not achieve perfection?» — Dyczkowski traduce a Abhinavagupta leyendo el cuerpo como crematorio: piras de los sentidos, juego de siddhas y yoginīs, morada única de la dicha. Tramo largo releído entero, con la guarda anticosido apagada; el troceo parte *rnaha-raudra* al fin de renglón.

«I venerate in this way the circle of deities eternally active: (sutarodiira) in my own body, ever present in all beings and the essence of the radiant pulsation of experience» — Dyczkowski traduce el cierre del himno de Abhinavagupta al círculo de deidades del cuerpo, presentes en todos los seres.

«Plunged in Bhairava's Great Light, the senses are divinised and their activity leads the yogi to the higher reaches of consciousness even as they perceive their objects.» — describe la divinización de los sentidos: su propia actividad lleva al yogui a lo alto en el acto mismo de percibir.

«He sports in the garden of His universe delighting in the five flowers of smell, taste, sight, touch and sound.» — da el símil del jardín y las cinco flores de los sentidos para el juego de Śiva.

«But although self-absorbed, he is never abstracted from the world. In fact, by being constantly mindful of himself, he sees and hears with greater clarity and understanding, and, with his senses and mind thus actively in touch with the world, his meditation matures and becomes perfect.» — acota el recogimiento del yogui perfecto: no lo aparta del mundo, y su meditación madura con los sentidos en contacto con él.

«Utpaladeva, the great exponent of the philosophy of recognition, repeatedly dwells on this theme in his hymns to ~ i v a .» — nombra a Utpaladeva como el expositor mayor de la filosofía del reconocimiento y remite a sus himnos.

«May the outpourings of the activity of my senses fall on their respective objects. May I, 0 Lord, never be so rash as to lose, even for a moment, the joy of my oneness with You, however slightly.» — Dyczkowski traduce la exclamación de Utpaladeva: que la actividad de los sentidos caiga sobre sus objetos sin perder ni un instante la unidad con el Señor.

«The yogi can take pleasure in sense objects; indeed he is specifically instructed to do so,S7 if he maintains an awakened, mindful attitude (prabuddhabhrfva) and does not just blindly follow his natural inclinations as does an animal with a bare minimum of self-awareness.» — autoriza el placer de los sentidos con una condición: la actitud despierta que lo distingue de la inclinación animal.

«All pleasure, in other words, is essentially spiritual. It is a state the subject experiences and not a property of the object.» — sitúa todo placer del lado del sujeto y lo declara espiritual por esencia.

«This yogi is no hedonist. He is free of the false notion that the body is the Self and so does not crave for the pleasures of the senses» — marca la diferencia con el hedonista: el yogui no anhela el placer porque no toma el cuerpo por el Sí.

«Sweet song, a pleasing picture, the sight of a beautiful woman, all these are full of a 'juice' (rasa) which the senses relish or 'taste' and which, like food, feeds consciousness with delight and wonder (camatkrSra).» — describe la experiencia estética como un jugo que los sentidos saborean y que alimenta de asombro a la consciencia.

«For although all aesthetic experience is a glimpse into a different, supernal (alaukika) order of reality, the yogi alone can maintain this awareness constantly.» — acota esa vecindad entre estética y mística: toda experiencia estética atisba otro orden de realidad, y solo el yogui sostiene esa conciencia sin interrupción.

«Mow wonderful it is that although only one sound, that is, Siva's name, is always on the tips of their tongues, yet [His] devotees can taste the ineffable relish of all the objects of the senses!» — Dyczkowski traduce a Utpaladeva sobre los devotos que, con un solo nombre en la lengua, saborean el gusto inefable de todos los objetos.

«Drunk am I by drinking the wine of the Elixir of Immortality (rastiyana) which is Your worship, perpetually flowing through the channels of the senses from the goblets, full [to overflowing], of all existing things.» — y la otra exclamación traducida, con el culto como vino que corre por los canales de los sentidos desde copas colmadas.

«They are not 'senses' in the normal sense of the word. Yogatftja illustrates this point by quoting the ~ a i v a SvetciivataropaniSad» — advierte que los sentidos divinizados no son sentidos en el sentido corriente, y remite al Upaniṣad que Yogarāja cita.

«Seeming to possess the quality (gupa) of all the senses, It is devoid of all the senses; . . . Without foot or hand, Me i s swift and a seizer? He sees without eye, He hears without ear! He knows whate'er is to be known; Him there is none who knows! Men call Him the Great Primeval Person.» — el pasaje del Śvetāśvatara Upaniṣad que Yogarāja cita, en traducción de Dyczkowski: ve sin ojo y oye sin oído, y nadie lo conoce. Tramo largo releído entero, con la guarda anticosido apagada.

«The initial outpouring of sensory activity (pravrtri). This phase corresponds to the initial unfolding of the senses towards their object when they 'face' it and the subject is intent (unmukha) on its perception.» — primera de las tres fases del acto perceptivo: los sentidos se vuelven hacia su objeto.

«When their operation reaches a fruitful conclusion, the object is abandoned and sensory activity merges with the undifferentiated awareness of pure consciousness and so comes to a halt.» — la tercera: abandonado el objeto, la actividad sensorial se funde en la conciencia indiferenciada y se detiene.

«Even when the Supreme Lord resides in the body, He effects the creation and destruction of the five-fold universe of form [taste, touch, smell and sound] by the expansion (unmilana) and contraction (nimilana) of the senses.» — Dyczkowski traduce a Kṣemarāja: el Señor crea y destruye el universo quíntuple por la apertura y el cierre de los sentidos.

«When the wheel of sensory energies contracts, it returns to its Centre, the Heart of consciousness where it reposes, to then expand from it. Then the Heart, like a vast lake full to overflowing, again pours the currents of sensory activity out into the external world.» — y da el símil del lago desbordante para el Corazón que vuelve a verter las corrientes sensoriales hacia fuera.

«The channels of the senses by which the yogi enjoys the pleasure of the objects of sense are those through which he fills the three worlds with the consciousness emitted from his own Heart.» — el verso traducido que iguala los canales del placer sensible con aquellos por los que el yogui llena de consciencia los tres mundos.

«The senses are outer, subsidiary cycles of conscious energy (anucakra), revolving around the core or primary cycle (mukhyacakra) of pure consciousness.» — sitúa los sentidos como ciclos subsidiarios que giran alrededor del ciclo principal de la consciencia pura.

«Indeed the individual soul does not activate the impulse of the will [which directs the body's activity] by himself alone but through his contact with [his] own [inner] strength (bala) made in such a way that he identifies with it [thus acquiring its power].» — Dyczkowski traduce las *Estrofas sobre la vibración*: el alma individual no activa por sí sola el impulso de la voluntad sino por contacto con su propia fuerza interior.

«They share in the properties of consciousness, just as a heated iron ball can burn, cook or give out light.» — da el símil de la bola de hierro al rojo para los sentidos, que comparten las propiedades de la consciencia.

«Spanda doctrine does not agree with the SBxpkhya view that the individual soul (purusa) alone stimulates activity in the objective sphere (prakyti) by the contact he makes with it. The soul can do this only because universal consciousness animates him.» — marca la diferencia con el Sāṃkhya: el alma individual mueve la esfera objetiva solo porque la consciencia universal la anima.

«By] 'exertion' (udyama) is [meant] the emergence of the supreme [level ofJ intuition @ratibhrl) which is the sudden outpouring of the [immanent and transcendental] unfolding of the reflective awareness of pure cons» — Dyczkowski traduce la definición de Kṣemarāja: el esfuerzo es la emergencia de la intuición suprema, desbordamiento súbito de la conciencia refleja.

«The yogi can gain this pure intuitive awareness by grasping the initial expansion (unme~a) of consciousness which engenders the emergence of thought and the activity of the senses. It can be discovered in the subtle Centre, between one thought and the next.» — da la instrucción del Centro: captar la expansión inicial de la consciencia entre un pensamiento y el siguiente.

«The expansion of consciousness that takes place when one is engaged in a single thought should be known to be the source from whence another arises. One should experience that for oneself!» — Dyczkowski traduce las *Estrofas sobre la vibración*, que remiten la comprobación a la experiencia propia.

«Consciousness is in a state of perpetual expansion. It is an ever developing process, a tiny part of which we observe as the flow of events around us and the thoughts and feelings within us. The totality of this process can never be grasped objectively.» — niega que la expansión de la consciencia sea intermitente y que su totalidad pueda captarse objetivamente.

«Objectivity is a state of fragmentation (bheda) in which discrete elements are discernible and mutually distinguished as individual, specifically definable entities. It is the realm within which thought and language operate.» — define la objetividad como estado de fragmentación, que es el campo donde operan pensamiento y lenguaje.

«To grasp reality in its completeness, we must go beyond the partial representations of thought and speech.» — y saca la consecuencia: para captar lo real entero hay que ir más allá de las representaciones parciales del pensamiento y del habla.

«Checking [the movement of] attention (cif) once it has quit its object, it must not [be allowed] to move to any other; contemplation (bhdvana) then blossoms forth by [experiencing] the state in the centre between them (tanrnadhyabh3va).» — Dyczkowski traduce la práctica del *Vijñānabhairava* que Kṣemarāja cita: detener la atención al soltar su objeto y no dejarla pasar a otro, con lo que florece la contemplación del estado intermedio.

«The transition from one to the other entails a movement through a state of pure indeterminate (nirvikalpa) awareness divested of all thought-forms and perceptions.» — describe el tránsito entre dos objetos de pensamiento como paso por un estado de conciencia pura sin determinaciones.

«Just as a distant object becomes more clearly visible by exerting an effort to perceive it, in the same way, through practice, the yogi's own Spanda nature becomes progressively more evident to hirn.» — da el símil del objeto lejano que se ve mejor al esforzar la vista para el efecto de la práctica.

«The effort the yogi exerts to free himself of ignorance is essentially one with the force of awareness that impels the senses and mind. This inner exertion is the basis of every means to liberation.» — iguala el esfuerzo del yogui con la fuerza de conciencia que mueve sentidos y mente, y lo hace base de todo medio de liberación.

«Thus the highest form of worship (varivasyd) is the contemplation of the inner strength (bala) or universal exertion of one's own true nature.» — nombra la forma más alta de culto en esta doctrina: contemplar la fuerza interior de la propia naturaleza.

«One should examine [that reality]," says K~emaraja, "with thd exertion which is Bhairava's nature and is true service (sevana) to the integral inner nature [of all things] and the unfolding of the activity of one's own vitality (ojas) which withdraws all duality [back into consciousness].» — Dyczkowski traduce a Kṣemarāja: el esfuerzo es la naturaleza de Bhairava y el verdadero servicio a la naturaleza interior de todas las cosas.

«He must even give up the desire to achieve enlightenment and a reality (tattva) which can never be realised through a personal act of wi11.» — pone el límite más duro de la práctica: renunciar incluso al deseo de iluminarse, porque esa realidad no se alcanza por acto de voluntad personal.

«Lassitude ravages the body and this arises from ignorance but if this is eliminated by an expansion of consciousness (unrneja), how can [ignorance], deprived of its cause, continue to exist?» — Dyczkowski traduce las *Estrofas sobre la vibración* sobre la laxitud que arruina el cuerpo: quitada su causa por la expansión de la consciencia, no puede subsistir.

«Doubt (Sankd) is the source of every spiritual ailment.» — nombra la duda fuente de toda dolencia espiritual.

«Due to ignorance" teaches the Sarvdcdratantra, "the deluded man is in doubt and thus [suffers the cycle] of birth and death.» — Dyczkowski traduce el *Sarvācāratantra*: la ignorancia pone al hombre en duda y de ahí el ciclo de nacimiento y muerte.

«Like a thief it steals away the wealth of true knowledge and reduces man to an imagined state of poverty in which he feels hemmed in on all sides by constraints and limitations.» — da el símil del ladrón para la duda, que deja al hombre en pobreza imaginada.

«To the degree in which the yogi is cured of this ailment, namely, the lassitude (glu5nQ of doubt, his true nature becomes manifest, just as raw gold when heated is freed from dross.» — y el símil del oro en bruto que al calentarse suelta la escoria para la curación de la duda.

«An individual who [though] desirous of doing various things [but] is incapable of doing them due to his innate impurity, [experiences] the Supreme state when the disruption (k~obha) [of his ego] ceases. Then [the soul realises] that his [true] uncreated nature is [universal] agency and perceiving subjectivity and so he knows and does whatever [he] desires.» — Dyczkowski traduce las *Estrofas sobre la vibración*: cesada la perturbación del yo, el alma reconoce como naturaleza propia la agencia y la subjetividad universales. Tramo largo releído entero, con la guarda anticosido apagada.

«Due to this impurity, the individual soul fails 10 recognise his all-embracing fu%La%ess @firgatB) and is disturbed by his craving for experience (bhoga) based on the unreasoned assumption that he is incomplete (apBma) and in need of something outside himself.» — describe la primera impureza, la de la Individualidad: el alma no reconoce su plenitud y se cree incompleta y necesitada de algo fuera de sí.

«The second impurity is called the 'Impurity of MlyB' (mdyiyamala). This comes into operation when consciousness has been contracted by the Impurity of Individuality. It limits the power of knowledge operating in the individual soul through the inner and outer organs of perception.» — y la segunda, la de Māyā, que limita la potencia de conocimiento por los órganos internos y externos.

«Finally, the third impurity, that of Karma, comes into play when the individual, deprived of the freedom and knowledge of unconditioned consciousness, acts in his limited way prompted by desires and fears for his personal gain.» — y la tercera, la del Karma, que entra cuando el individuo actúa movido por deseos y temores de ganancia propia.

«All things deposited in the fire of the belly of one's own consciousness, suddenly (hnlhatab) abandoning ail distinctions, feed it with their own power. When the diversity which divides things is dissolved away by this violent digestion (hafhwdka), the deities of consciousness [i.e., the senses] devour the universe transformed [by this process] into the nectar [of 'I3]. Once they are satisfied, they rest at one with the God (deva) Bhairava Who is the fullness of one's own nature and the Sky of Consciousneos which, solitary, rests in the Heart.» — el pasaje traducido de la digestión violenta: disuelta la diversidad, las deidades de los sentidos devoran el universo vuelto néctar y reposan en Bhairava. Tramo largo releído entero, con la guarda anticosido apagada.

«The state of absorption 'with the eyes closed' (nimilanasamddhz] thus leads spontaneously to a state of absorption 'with the eyes open' (unmilana» — y consigna el paso espontáneo de una absorción a la otra, con los ojos cerrados y con los ojos abiertos.

«Merging the senses in the centre, between the upper and lower lotuses [of the Heart], in the void of the Heart, with mind unwavering,» — Dyczkowski traduce la instrucción de Bhairava a la diosa: fundir los sentidos en el centro, en el vacío del Corazón, con la mente sin vacilación. La cita se corta antes del encabezado corrido que el troceo mete a media plana.

«This state of simultaneous expansioh (vikdsa) and contraction (sarpkoca) beyond both outward and inner movement is technically called Bhairavin~udra.» — nombra con su término técnico el estado de expansión y contracción simultáneas, más allá del movimiento hacia fuera y hacia dentro.

«you project the vision and all the other powers [of the senses] simultaneously everywhere onto their respective objects by the power of awareness, while remaining firmly established in the centre like a pillar of gold, you [will] shine as the One, the foundation of the universe.» — Dyczkowski traduce la instrucción de esa práctica: proyectar los sentidos a la vez sobre sus objetos permaneciendo firme en el centro como un pilar de oro.

«With one's aim inside while gazing outside, eyes neither opening nor closing-this is Bhairava's Mudr2 kept secret in all the Tantras.» — Dyczkowski traduce el Tantra sin identificar que Kṣemarāja cita: la mira adentro y la mirada afuera, sin abrir ni cerrar los ojos.

«During the initial instant of perception, 'I' consciousness is manifestly apparent and the yogi, participating in its plenitude, observes the outer ~ o r l d withput being attached to any particular or singling it out from any other, like a man who observes a city froan a high mountain p e a k .» — da el símil del que mira una ciudad desde la cumbre para la observación sin apego del instante inicial de la percepción.

«By penetrating into BhairavirnudrB, the yogi observes the vast totality of beings rising from, and dissolving into, the Sky [of consciousness], like a series of reflections appearing and disappearing inside a rnirr0r.» — Dyczkowski traduce a Kṣemarāja: el yogui ve la totalidad de los seres surgir y disolverse en el Cielo de la consciencia como reflejos en un espejo.

«He discovers that phenomena have no independent existence apart from him and so are, in this sense, void. At the same time, he realises that because all things are consciousness, they are far from unreal.» — y consigna las dos caras de ese hallazgo sin armonizarlas: los fenómenos son vacíos en cuanto no tienen existencia aparte, y no son irreales porque son consciencia.

«He views the outer world yet sees it not. Beyond both Voidness and Non-voidness he penetrates into the Supreme Abode (paror)» — formula la paradoja del que mira el mundo y no lo ve, más allá de Vacuidad y No-vacuidad.

«Through the practice of Bhairavimudrcf, the yogi unites the universal vibration of 'I' consciousness with the individual pulsation of objectivised 'this' consciousness.» — da el efecto de esa práctica: unir la vibración universal del Yo con la pulsación individual del esto.

«When [the yogi] is well established, without wavering, solely in the integral egoity of his authentic nature, the Spanda principle, and is absorbed in contemplation (samdvi$ta), he becomes one with it» — el pasaje traducido que describe al yogui absorbido en la egoidad integral de su naturaleza, el principio Spanda.

«Freed of all means (anupdya) and delighting in the power of his bliss (dnandaiakti), he knows and does whatever he pleases.» — describe el estado sin medios: libre de todo recurso, el yogui conoce y hace lo que quiere.

«This is done through the practice of Kramamudra.» — nombra la práctica por la que se pasa de la absorción introvertida a la Gran Expansión.

«Although the adept's attention [may be] outwardly directed, he enjoys contemplative absorption through the introverted aspect of Krarnamudrii. Initially he turns inward from the outside world and [then] from within [himself] he exits into the outer world under the influence of his absorption. Thus the sequence (krama) in this attitude (mudra) [ranges through] both inner and outer.» — Dyczkowski traduce el *Kramasūtra*, obra que declara perdida: el adepto entra desde fuera y sale desde dentro bajo el influjo de su absorción.

«Ksemaraja goes on to explain that thas practice 1s called MukPrB' because it both fills the adept with bliss ( m u 4 and is itself the bliss of consciousness.» — trae la etimología que Kṣemarāja da de *mudrā*: llena de dicha al adepto y es ella misma la dicha de la consciencia.

«By the practice of Kramamudrti the opposites fuse and §iva and ~ a k t i unite. They yogi comes to experience the simultaneous pervasion of all the lower, grosser categories of existence by the higher and the presence of the lower in the higher.» — describe el efecto de esa práctica: los opuestos se funden y las categorías inferiores y superiores se penetran mutuamente.

«He then no longer needs to resort to any means (anupaya) to achieve liberation. All he says or does, anything he perceives or thinks, instantly occasions in him the highest level of consciousness.» — y el punto de llegada: sin necesidad de medio alguno, cuanto dice, hace, percibe o piensa le ocasiona el nivel más alto de consciencia.

«How can one who, as if astonished, beholds his own nature as that which sustains [the existence of everything] be subject to this painful round of transmigration» — Dyczkowski traduce las *Estrofas sobre la vibración*: quien contempla asombrado su propia naturaleza como sostén de todo no puede quedar sujeto al ciclo doloroso.

«The best of yogi's, who has achieved a state of complete absorption even when risen from meditation, [inwardly] vibrating like a drunkard in blissful inebriation from the aftereffects of the nectar of contemplation, sees all things dissolving in the Sky of Consciousness like a cloud in the autumn sky.» — el pasaje traducido del yogui que, salido de la meditación, vibra por dentro como un ebrio y ve disolverse las cosas como nubes de otoño. El troceo parte *con-templation* al fin de renglón.

«The Doctrine of Vibration is not meant for the spiritually dull. It is not for the worldly whose consciousness, clouded by ignorance, is as if dreaming, even during the waking state of daily life, the dream of its own thought-constructs,» — declara a quién no se dirige la enseñanza: al mundano cuya consciencia sueña sus propias construcciones aun en la vigilia.

«The teachings are meant for those who are awake Qrabuddha), those who, full of faith and reverence, are always alert and intent on discerning the true nature of ultimate reality.» — y a quién sí: a los despiertos, alertas e intentos en discernir la naturaleza de lo real.

«Ultimate reality transcends all the opposites, including subject and object. This does not mean, however, that it is an unconscious void,* a mere absence of all existence.» — acota la caracterización trascendental que las *Estrofas* prefieren: trascender los opuestos no la vuelve un vacío inconsciente.

«Although universal and everywhere she same, it is understood to be the essential and specific nature of each existent as its "own nature' (svahhava). Iln the case of the individual soul it is even more specific, more personal as his own 'own nature' (svasvabhdva).» — describe la tercera manera de entender lo real: naturaleza propia de cada existente, y en el alma individual aún más personal.

«The liberating knowledge of reality thus corrasponds to our regaining possession of ourselves (svdtmagraha). We must lay hold of ourselves and abide in our authentic nature.» — y define el conocimiento liberador como recuperación de uno mismo.

«We are not freed of the trammels of perpetual change by setting it aside; on the contrary, we must gain insight into the recurrent cycles of creation, persistence and destruction, or else be bound by our ign» — niega la vía del apartamiento: no se libra uno del cambio dejándolo de lado sino comprendiendo los ciclos de creación, persistencia y destrucción.

«The Spanda. yogi treads the Path of Consciousness Expansion. The movement from the contracted to the expanded state marks the transition from ignorance to understanding, from the dispersion and incompleteness of a form of consciousness entirely centred on an objectively perceived and discursively represented reality to a direct, intuitive awareness of the unity and integral wholeness of our own absolute Spanda nature.» — nombra la vía de esta escuela, la de la Expansión de la Consciencia, y describe su tránsito de la dispersión a la intuición directa de la totalidad. Tramo largo releído entero, con la guarda anticosido apagada.

«However, although the fettered soul in this state is ignorant of this unity, this does not mean that his knowledge of diversity is false. Ignorance entails a form of knowledge which, although quite correct, is binding.» — acota la ignorancia sin convertirla en error: el conocimiento de la diversidad no es falso, es un conocimiento correcto que ata.

«Thus, although ignorance obscures consciousness, it is wrong to think of it, as dualist ~aivites do, in terms of a defiling impurity that shrouds it like a cloth covering a jar.» — objeta a los śaivas dualistas su modo de pensar la ignorancia como impureza que cubre la consciencia al modo de un paño sobre una jarra.

«Spiritual ignorance can be nothing but consciousness itself, albeit in a limited state.» — y da la alternativa: la ignorancia espiritual no es otra cosa que la consciencia misma en estado limitado.

«Supreme Knowledge (parajfidna) defined as the revelation of one's own innate nature as the one reality which is the Being of all things.» — primero de los dos conocimientos: el supremo, revelación de la propia naturaleza innata como la única realidad.

«Inferior Knowledge (aparajfidna) which Jayaratha explains results from the mental activity (vydpdra) of the individual subject whose consciousness is contracted. It consists of the mental representations (vikalpa) he forms of himself and his object, of the type 'I know this'.» — y el inferior, que Jayaratha hace resultar de la actividad mental del sujeto contraído, con la forma *yo sé esto*.

«Operating in the field of the subtle elements, the arising of mental representation marks the disappearanee of the flavour of the supreme nectar of immortality; due to this [man] forfeits his freedom.» — Dyczkowski traduce las *Estrofas sobre la vibración*: el surgir de la representación mental marca la desaparición del sabor del néctar supremo, y con él la libertad.

«All these categories belong to the Impure Creation (aiuddhasr~ti), which is the sphere of Mayri where the lower order of knowledge operates and subject and object are divided.» — sitúa las treinta y una categorías inferiores en la Creación Impura, esfera de Māyā donde sujeto y objeto están divididos.

«Here faint traces of objectivity appear in the pervasive, undivided consciousness of Siva and Sakti. Consciousness, now full of the power of knowledge (jfirinaiakti), views the All in a state of withdrawal (nime~a), shining within, and at one with its own nature. 'I'consciousness predominates over 'this' consciousness which it encompasses in the awareness that: 'I am this [universe]' (aham-idam).» — describe la categoría Sadāśiva, donde la consciencia de Yo predomina sobre la de esto con la fórmula *yo soy este universo*.

«Next comes the category 'iivara' corresponding to the awareness: 'this (universe) is me' (idam-aham).» — y la de Īśvara, con la fórmula invertida: *este universo soy yo*.

«Everything arises [out ofl the individual soul and he is all things. Being aware of them, he perceives his identity [with them]. Therefore there is no state in the thoughts o f words or [their] meanings that is not Siva. It is the enjoyer alone who always and everywhere abides as the object of enjoyment, Or, constantly attentive, and perceiving the entire universe as play. he who has this awareness (srawvitri) is undoubtedly liberated in this very Life.» — Dyczkowski traduce las *Estrofas sobre la vibración*: no hay estado del pensamiento, de la palabra ni del sentido que no sea Śiva, y quien percibe el universo entero como juego queda liberado en esta vida. Tramo largo releído entero, con la guarda anticosido apagada.

«In order to attain this expanded state of liberated consciousness, the yogi must find a spiritual guide because the Master (guru) is the means to realisation.» — introduce la figura del maestro como medio de realización.

«Instructing in the purport of scripture he does more than simply explain its meaning: he transmits the realisation it can bestow.» — y precisa qué hace el maestro: no explicar el sentido de la escritura sino transmitir la realización que puede dar.

«The Master is the ferry that transports the disciple over the ocean of thoughtz7-if, that is, the disciple is ready.» — da el símil de la barca que cruza el océano del pensamiento, con la condición puesta a continuación: que el discípulo esté listo.

«Essentially, Spanda doctrine is concerned with two matters.» — abre el capítulo séptimo repartiendo la doctrina en dos asuntos, que las frases siguientes identifican: el fin último de la vida y el modo de avanzar hacia él. La cita se corta en el límite de segmento del troceo.

«Liberation after death (videhamukti) in some form of disembodied state free of all perceptions and notions of the world of diversity is not the ultimate goal.» — consigna la posición de la escuela sobre la liberación póstuma: un estado desencarnado sin percepciones ni nociones del mundo diverso no es la meta última. El troceo parte *videha-mukti* al fin de renglón.

«The highest, most perfect relationship the disciple can have with his Master is such as it is with ~ i v a Himself: one of identity.» — define la relación más alta entre discípulo y maestro como identidad, la misma que con Śiva.

«Free of the notions of 'self' and 'other', when the disciple is liberated by his grace, it is the Master who in reality liberates» — y su consecuencia: al liberar al discípulo, el maestro se libera en realidad a sí mismo.

«Apart from the Master there is scripture and, above all, one's own personal experience,» — enumera las otras dos guías junto al maestro: la escritura y, sobre todo, la experiencia personal.

«The knowledge [acquired] by gradually [coming to understand the meaning ofJ the scriptures and following the Master [who knows them] leads, [when] confirmed for oneself, to the realisation of one's own identity with Bhaira~a.» — Dyczkowski traduce a Abhinavagupta: el conocimiento de las escrituras y del maestro lleva a la realización solo cuando uno lo confirma por sí mismo.

«Being well versed in the nature of Deity is one thing, but being well versed in the sacred scripture is another, just as the peace of that Abode is one thing and what worldly people experience is another.» — Dyczkowski traduce a Maheśvarānanda separando el saber de la escritura del saber de la deidad.

«Vasugupta, who found the ~ivasiitra, knew the means to realisation (yukri) as well as the scriptures and had fully experienced the one ultimate reality. Therefore, K~emar3ja declares him to be amongst the best of teachers.» — consigna por qué Kṣemarāja cuenta a Vasugupta entre los mejores maestros: reunía los medios, las escrituras y la experiencia.

«Those I deem to be the best yogis who fix their thoughts on Me and serve Me, ever integrated [in themselves], filled with the highest faith.» — el pasaje de la *Bhagavadgītā* que Kṣemarāja cita, en traducción de Dyczkowski: Kṛṣṇa tiene por mejores yoguis a los que fijan en él su pensamiento.

«But while the yogi's development depends on faith and personal experience of the higher states of consciousness, he can, and must, strengthen his conviction in the light of reason.» — exige que la fe y la experiencia se fortalezcan a la luz de la razón.

«Reason alone cannot help us, but when it is based on an intuitive insight of fundamental principles along with a direct experience of reality, error is eradicated and the yogi is freed.» — y pone el límite de la razón: sola no sirve, y apoyada en la intuición y la experiencia directa elimina el error.

«Right reasoning is based on, and ultimately blossoms fuliy into, the Pure Knowledge (s'uddhavidyd) that: 'I am this universe and this universe is rne» — hace del razonamiento correcto un camino hacia el Conocimiento Puro, formulado como *yo soy este universo y este universo soy yo*.

«The Doctrine of Vibration seeks to show the Awakened yogi the way in which he can make the experience of his own pure subjectivity, the pulse of consciousness, permanent. It therefore concerns the experiencing subjecr most intimately.» — declara el propósito del libro que estudia: volver permanente la experiencia de la propia subjetividad pura.

«However, the liberating recognition of one's own authentic identity that it teaches allows for no intermediary between it and the lower states of consciousness. The yogi must grasp reality directly in an instant.» — marca la diferencia de método entre las dos escuelas: el Reconocimiento no admite intermediario y exige captar lo real de un golpe.

«The Doctrine of Vibration, on the other hand, chalks out a path to this recognition through the experience of Spanda based on practice (abhyiisa),53 and so argument plays a secondary role.» — y la del Spanda: un camino por la experiencia y la práctica, con el argumento en papel secundario.

«Thus, although K~emaraja insists that an understanding of the philosophy of Recognition is essential for the Spanda yogi, he excuses himself with the 'tender hearted' who prefer the intimacy of a personal experience of Siva and His Spanda nature, rather than the intricacies of philosophy.» — consigna la concesión de Kṣemarāja a los de corazón tierno, que prefieren la intimidad de la experiencia a las complejidades de la filosofía.

«The absorption attained by the recitation of Mantra, postures ofthe body (karana), meditation, the mystical letters (varna)and the formation of supports (srhdnaprakalpana) is rightly called 'Individual'» — la definición traducida del Medio Individual por sus prácticas: mantra, posturas, meditación, letras místicas y formación de soportes.

«Practising this means the yogi is carried to the supreme level of consciousness by a powerful and direct awareness of reality awakened in him by Siva's grace through which he attains identity with Siva without resorting to any form of meditation.» — describe el Medio Divino: la gracia de Śiva lleva al yogui al nivel supremo sin recurso a meditación alguna.

«The practices belorrging to this means are all internal. They function within the mental sphere (cvtus) by reconave~ing thought (vikalpa) back into the pure consciousness which is its source and essence.» — describe el Medio Empoderado: prácticas internas que devuelven el pensamiento a la consciencia pura de la que sale.

«Included, therefore, in this means are all forms of outer ritual.» — y sitúa todo rito exterior dentro del Medio Individual.

«It is in the sphere of Siva's power that a distinction arises between Him as the goal and the means to attain to Him (upe~opa.~abhriva). It is here also that Siva freely chooses to create the many means to realisatlon» — sitúa en la esfera de la potencia de Śiva el origen mismo de la distinción entre meta y medio.

«Thus, corresponding to the four basic categories of practice, there are four basic aspects of Siva's power. Ranging from the highest to lowest, these are the powers of bliss, will, knowledge and action.» — empareja los cuatro medios con cuatro potencias de Śiva: dicha, voluntad, conocimiento y acción.

«These levels are the Supreme (para), Middling (parijpara) and Inferior (apara), wnich correspond to the perception of unity (abheda), unity-in-diversity (bhedribheda) and multiplicity (bheda).» — y los tres niveles de manifestación con las tres percepciones: unidad, unidad-en-diversidad y multiplicidad.

«According to Trika doctrine these levels correspond to those of Siva, Sakti and the individual soul (nara) respectively.» — y consigna la correspondencia que el Trika establece entre esos niveles y Śiva, Śakti y el alma individual.

«Kashmiri Saivism does not reject any form of spiritual discipline which genuinely elevates consciousness. It is, in a sense, a science of spirituality which allows for the possibility that any discipline may be effective, although some may be more so than others.» — consigna la actitud de esta tradición ante las disciplinas ajenas: no rechaza ninguna que eleve de veras la consciencia, y se describe como ciencia de la espiritualidad.

«Accordingly, the Master first instructs in the highest means and then tries lower ones if he fails to liberate his disciple.» — da el orden pedagógico: el maestro empieza por el medio más alto y baja si no logra liberar al discípulo.

«The Divine (Sdm'bhava) form of mystical absorption is said to be that which is born of an intense awakening of consciousness [brought about by the Master in the discipleIh5 free of all thought-constructs.» — la definición traducida de la absorción Divina: nacida de un despertar intenso provocado por el maestro, sin construcciones mentales.

«Empowered' (Sakra) is the name given here to the mystical absorption attained by pondering mindfully (c,erasa) on reality [directly], unmediated [by other means, be it] the recitation of Mantra (uc,c,dra) [or anything else].» — y la de la Empoderada: alcanzada por ponderar la realidad directamente, sin mediación de mantra ni de otro recurso.

«Thus the first section of the Sivas~rra, according to Ksemargja, deals with the Divine Means (Sdmbha~#opdya), which is the highest of the three.» — asigna la primera sección del *Śivasūtra* al Medio Divino, según la lectura de Kṣemarāja. Se corta ante la llamada de nota.

«The second section is concerned with the Empowered Means (Sriktopdya) and the last with the Individual Means (dnavopaya), which is the lowest.» — y las otras dos secciones a los Medios Empoderado e Individual.

«Each act of perception starts with a direct intuition of objectivity in its most generic form through the initial awareness the subject has of himself.» — describe el arranque de todo acto perceptivo: intuición directa de la objetividad en su forma más genérica.

«It is the consciousness of the subject free of all thought-constructs (avikalpa), comparable to the initial certainty we have that two and two equals four without need of further analysis.» — da el símil aritmético del Medio Divino: la certeza inmediata de que dos y dos son cuatro, sin análisis.

«Practising the Empowered Means (Sdktopdya) the yogi links together the discrete parts with the whole, that is, himself as the subject with his object, through the flux of the means of knowledge @ramdna) which flows between them. It is like adding two and two together.» — y el del Medio Empoderado: sumar dos y dos, enlazando sujeto y objeto por el flujo del medio de conocimiento.

«The Individual Means (dnavopdya) deals with the diversity and relative distinctions between particulars. It is like counting one to four to arrive at the answer we intuited originally.» — y el del Medio Individual: contar de uno a cuatro para llegar a lo que ya se intuía.

«Although the causes may be various, the result, that is, the destruction, disappearance and removal of impurity (mala) and the power which determines it, is nevertheless one, just as a jar can be destroyed [in various ways1.» — Dyczkowski traduce a Abhinavagupta con el símil de la jarra que se rompe de varios modos: los medios difieren y el resultado es uno.

«Thus, the three means become six if we add those mediated by others. This number is again multiplied by two according to whether they reach completion or not and again by two according to whether practice is blocked by extrinsic factors or progresses smoothly. The number of means thus becomes twenty-hur,» — lleva la cuenta de los medios de tres a veinticuatro por sucesivas duplicaciones.

«The means we adopt is not, however, a matter of personal choice. Reality reveals itself to the degree in which ignorance is removed and this, in a sense, takes place independently of our efforts.» — quita al yogui la elección del medio: lo real se revela en la medida en que la ignorancia se retira, y eso ocurre al margen del esfuerzo.

«It is possible to penetrate into supreme consciousness directly without the mediation of any means.» — abre el apartado del Sin-medio afirmando que se puede entrar en la consciencia suprema sin mediación alguna.

«No practice' is the only practice which conforms fully to reality.» — cifra la paradoja del Sin-medio: la no práctica es la única práctica que se ajusta del todo a lo real.

«In fact, there is nothing we can do to free ourselves." Ail forms of practice, whether internal or external, depend on consciousness and so cannot serve as a means to realise it.» — y la razón: toda práctica depende de la consciencia y por eso no puede servir de medio para alcanzarla.

«He who seeks to discover this reality by practice is like a man who tries to see the sun by the light of a firefly.» — da el símil del que quiere ver el sol a la luz de una luciérnaga para quien busca esa realidad por la práctica.

«Liberation and bondage become synonymous just as the words 'jar' and 'pot' indicate the same object.» — lleva la fusión de los opuestos hasta el par liberación y atadura, sinónimos como *jarra* y *vasija*.

«Not grounded in anything, this [Light] is not energy, the Great Goddess; nor is it God, the power-holder, because it is not the foundation of anything. It is not an object of meditation because there is none who meditates, nor is it he who meditates because there is nothing to meditate on. It is not an object of worship because there is none to worship it, nor is it the worshipper because there is nothing to worship. This all-pervasive [reality] is not Mantra, not that which is expressed by Mantra, nor he who utters it. This [reality], the Great God (maheSvara), is not initiation, the initiator or the initiated.» — el pasaje traducido que niega uno por uno los términos del culto y de la iniciación a esa realidad: ni mantra ni quien lo profiere, ni iniciación ni iniciador ni iniciado. Tramo largo releído entero, con la guarda anticosido apagada.

«Anupayu is the way of bliss (dnandopdr.~); it is the untroubled rest within one's own nature (svdtmaviiranti) experienced when the recognition dawns that it is this which appears as all things.» — nombra el Sin-medio vía de la dicha y reposo sin turbación en la propia naturaleza.

«Thus there are two levels of Anupciya. At the higher level nothing can be said about it. It is literally the reality which cannot be desc~bed in any way (anakba) or approached by any means» — distingue dos niveles del Sin-medio: del más alto no cabe decir nada.

«To this level belong those rare, highly spiritual souls who are born fully enlightened and come into the world to show others the way to attain their liberated state.» — y sitúa en él a los nacidos ya iluminados, que vienen al mundo a mostrar el camino.

«When the Master utters [his instructions] with words intent on the thoughtless, [the disciple] is liberated there and then, and all that remains [of his former state] is the machine [of the bodyJ» — el verso traducido sobre la liberación instantánea del discípulo, de quien no queda más que la máquina del cuerpo.

«So gracious is he that, by transferring his own nature to those whose consciousness is pure, they became one with him at his [mere] sight.» — Dyczkowski traduce a Abhinavagupta sobre la transmisión por la sola mirada del maestro.

«The disciple's consciousness thus suddenly expands within him like the violent and rapid spread of poison through the body (bhujarigagaralavat).» — da el símil del veneno que se esparce por el cuerpo para la expansión súbita de la consciencia del discípulo.

«The highest realisation, however, persists in all states of consciousness. It happens once and need never occur again.» — y distingue de ellos la realización más alta: persiste en todo estado y ocurre una sola vez.

«When Siva, Who is everywhere present, is known just once through the firm insight born of right knowledge (pramdya), the scripture and the Master's words, no means [to realisation] serves any purpose and even contemplation (bhdvanr5) [is of no further usel.» — Dyczkowski traduce la *Visión de Śiva* de Somānanda que Abhinavagupta invoca: conocido Śiva una sola vez, ningún medio sirve ya, ni la contemplación.

«In Anupcya the yogi does not need to deal with the world of diversity at all; only ParamaSiva exists there.» — sitúa el Sin-medio fuera del mundo de la diversidad: allí solo existe Paramaśiva.

«At a slightly lower level, corresponding to the Divine Means, a subtle distinction emerges between the goal and the Path.» — y marca el punto en que aparece el Medio Divino: allí surge una distinción sutil entre la meta y la Senda.

«That which shines and is directly grasped in the first moment of perception while it is still free of differentiated representations and reflects upon itself is [the basis of the Divine Means] said to be the will. Just as an object appears directly to one whose eyes are open without the intervention of any mental cogitation (anusavdhiina), so, for some, does Siva's nature.» — el pasaje traducido que define la base del Medio Divino en el primer instante de la percepción, con el símil del ojo que se abre y ve sin cavilación.

«The Divine Means is a 2hougktPess thought', a "rocessless process', that occurs at the juncture between Being and Becoming.» — nombra el Medio Divino con dos fórmulas paradójicas —pensamiento sin pensamiento, proceso sin proceso— situadas en la juntura entre Ser y Devenir.

«He must not move on from the first pure sensation of the object but return to its original source in his own 'I' consciousness.» — da la instrucción central de ese medio: no avanzar desde la primera sensación pura sino volver a su fuente en la consciencia de Yo.

«Just as an object, which is not seen clearly at first even when the mind attends to it carefully, becomes later fully evident when observed with the effort exerted through one's own [inherent] strength (svabala), in the same way, when [the yogi] lays hold of that same power, then whatever [he perceives manifests to him] quickly according to its true nature, whatever be its form, locus, time or state.» — Dyczkowski traduce las *Estrofas sobre la vibración* con el símil del objeto que se aclara al esforzar la mirada: asida esa potencia, todo se manifiesta según su verdadera naturaleza. Tramo largo releído entero, con la guarda anticosido apagada.

«Thus, although the Stanzas themselves never refer directly to enlightenment as an experience of recognition, there can be little doubt that Spanda practice leads to this same realisation.» — consigna una ausencia y la interpreta con reserva: las *Estrofas* nunca llaman reconocimiento a la iluminación, y aun así la práctica lleva a lo mismo. El troceo parte *enlighten-ment* al fin de renglón.

«At the end of countless rebirths, the yogi's [psycho-physical] activity [which issues from ignorance] is suddenly interrupted by the recognition of his own transcendent nature, full of a novel and supreme bliss. He is like one struck with awe and in this attitude of astonishment (vismayamudri) achieves the Great Expansion [of consciousness] (mahdvikisa). Thus he, the best of yogis, whose true nature has been revealed [to him] is well established [at the highest level of consciousness], which he grasps firmly and his hold upon it never slackens.» — Dyczkowski traduce a Kṣemarāja sobre el instante del Reconocimiento: la actividad del yogui se interrumpe de golpe y él queda como quien se asombra, en la Gran Expansión. Tramo largo releído entero, con la guarda anticosido apagada; el troceo parte *vismaya-mudri* al fin de renglón.

«Spanda can therefore be expenenced directly when a powerful intention develops within consciousness, whatever be its ultimate goal or cause.» — abre la práctica del Medio Divino en las *Estrofas*: el Spanda se experimenta cuando una intención poderosa se forma, sea cual sea su fin.

«Similarly, the yogi can make contact with the omnipotent will, which he as Siva possesses, through intense prayer.» — y añade la plegaria intensa como ocasión de contacto con la voluntad omnipotente.

«He is thus no longer like the worldly man who cannot dream as he wishes and is forced to experience whatever spontaneously happens in these states of consciousness.» — marca la diferencia con el hombre mundano, que no puede soñar a voluntad y sufre lo que ocurre en esos estados.

«Another important Spanda practice belonging to this means is Centering. The Spanda yogi seeks to find the Centre (madilya) between one cognition and the next, for it is there that he discovers the expansion (unmeqa) of consciousness free of thought-constructs from whence all differentiated perceptions (vikalpa) emerge.» — nombra la otra práctica mayor del Medio Divino, el Centramiento: hallar el Centro entre una cognición y la siguiente.

«the expansion (unme~a) of [consciousness] or the creative intuition braribha) [experienced] in the interval which divides two [moments] of differentiated perception (vikalpa). It is here that they arise and disappear. The Slistras and Agamas proclaim with reasoned argument that it is free of thought-constructs (nirvikalpa) and precedes all mental representations of any object. None can deny that a gap exists between perceptions insofar as two moments of thought are invariably divided. This [gap] is the undifferentiated unity of all the countless manifestabions.» — Dyczkowski traduce a Abhinavagupta sobre ese intervalo: nadie puede negar que exista una brecha entre percepciones, y esa brecha es la unidad indiferenciada de todas las manifestaciones. Tramo largo releído entero, con la guarda anticosido apagada.

«This ever pure experience (Suddhanubhava) is variegated by each form [revealed within it]; even so it remains unstained (nirmala) when moving to another. Just as a cloth which is naturally white, once dyed, cannot change colour without [first] becoming white again, similarly the pure power of awareness, (citr) once coloured by form, is pure [again] at the Centre where that form is abandoned and from whence it proceeds to another.» — el pasaje de la *Luz de la Consciencia* que Bhagavatotpala cita, en traducción de Dyczkowski: como el paño blanco que ha de volver a blanquearse antes de tomar otro tinte, la potencia de conciencia queda limpia en el Centro. Tramo largo releído entero, con la guarda anticosido apagada.

«In his Essence of Vibration (Spandasamdoha), Ksemaraja explains that the rise and fall of every individual perception in the field of awareness is a specific pulsation of consciousness.» — atribuye a la *Esencia de la Vibración* de Kṣemarāja el análisis de cada percepción como pulsación específica.

«From the point of view of the perceiving subjectivity, the phases are reversed, so that the initial desire to perceive marks the contraction (nime~a) of subjective consciousness while the falling away of the previous perception is its expansion (unmeqa).» — y consigna la inversión de las fases según se mire desde el objeto o desde el sujeto.

«Expansion (unme~a), which is in the external manifestation [of objectivity], is iivaratattva while contraction (nime~a), which is in the internal manifestation [of subjectivity], is SadBSiva.» — Dyczkowski traduce a Utpaladeva emparejando expansión y contracción con las categorías de Īśvara y Sadāśiva.

«The self-reflective awareness in the Heart of pure consciousness, present at the beginning and end of each perception, within which the entire universe is dissolved away without residue, is called in the scriptures, the universal vibration of consciousness (sdmdnyaspanda) and is the outpouring (uccalana) [of awareness] within one's own» — Dyczkowski traduce a Abhinavagupta sobre la conciencia refleja del Corazón, presente al principio y al fin de cada percepción, que la escritura llama vibración universal.

«To reside in the Centre is to abide by the law of totality (griimadharma) in a state which transcends the workings of the mind» — nombra con su término sánscrito la ley de la totalidad a la que se atiene quien reside en el Centro.

«The power in the Centre (madhyaiakti) is the eternal Present. Beyond time it is the source of both past and future.» — identifica la potencia del Centro con el Presente eterno, fuente de pasado y futuro.

«RSima is Siva, the supreme cause Who pervades the fourteen aspects which embrace the entire universe of experience, namely, moving, standing, dreaming, waking, the opening and closing of the eyes, running, jumping, exertion, knowledge [born] of the power of the senses, the [three] aspects of the mind, living beings, names and all kinds of actions.» — el pasaje traducido que enumera los catorce aspectos que Śiva penetra, del andar y el estar de pie al abrir y cerrar de los ojos. Tramo largo releído entero, con la guarda anticosido apagada.

«In the Spanda tradition, as recorded in the Stanzas on Vibration, no such ego is recognised.» — vuelve a medir la ausencia que sostiene su tesis de datación: en las *Estrofas* no se reconoce ese ego.

«It is not surprising, therefore, that later commentators found these two conceptions to be essentially the same and accordingly identified one's own inner nature with the pure ego.» — y explica la identificación posterior de las dos concepciones por los comentaristas.

«This thought (vikalpa) is a form of speech (vdc) uttered internally by the mind (citta), which is itself an outpouring of consciousness.» — define el pensamiento como forma de habla proferida internamente por la mente.

«Consequently, the fifty letters of the Sanskrit alphabet, which are the smallest phonemic units into which speech can be analysed, are symbolic of the principal elements of the activity of consciousness.» — y fija la correspondencia entre las cincuenta letras del alfabeto sánscrito y los elementos principales de la actividad de la consciencia.

«the first letter of both AHAM and the Sanskrit alphabet, 1s the point of d e p a ~ u r e or initial emergence of all the other letters and hence denotes Anuttara» — abre la exégesis esotérica de la palabra sánscrita para *yo*: la primera letra es el punto de partida de todas las demás y denota el absoluto.

«It is also the generative, emission (visarga) which, like the breath, casts the inner into the outer, and draws what is outside inward.» — y la última: la emisión que, como el aliento, arroja lo interior a lo exterior y recoge hacia dentro lo que está fuera.

«the final letter of-AHAM, is written as a dot placed above the letter which precedes it. It comes at the end of the vowel series and before the consonants» — describe la última letra de esa palabra, escrita como punto sobre la letra anterior.

«has perceived his object, merges through the inner flow of awareness into 'A', the absolute. Then from the absolute (A) its emission (Ha)flows back into the pure subject (M) set to perceive his object. Thus all the cycles of creation and destruction are contained within AHAM through which they are experienced simultaneously as the spontaneous play of the absolute.» — cierra el ciclo de las tres letras: todos los ciclos de creación y destrucción caben en esa palabra y se experimentan a la vez como juego espontáneo del absoluto.

«l make the universe manifest within myself in the Sky of Consciousness. I, who am the universe, am its creator!'-this awareness is the way in which one becomes Bhairava, 'All of manifest creation (sadadhvan) is reflected within me, I cause it to persisty--this awareness is the way in which one becomes the universe. 'The universe dissolves within me. I who am the flame of the [one] great and eternal fire of consciousness'-seeing thus one achieves peace.» — Dyczkowski traduce a Abhinavagupta con las tres conciencias de Śiva sobre su propia naturaleza: hacer manifiesto el universo, sostenerlo reflejado y disolverlo. Tramo largo releído entero, con la guarda anticosido apagada.

«All the practices taught in the Stanzas on Vibration are internal. Whenever ritual is mentioned, it is invariably interpreted in terms of the dynamics of the inner processes the yogi experiences and implements in the course of his yogic practice.» — declara internas todas las prácticas de las *Estrofas*: el rito, cuando se menciona, se lee siempre como proceso interior.

«Spanda practice belonging to the Divine Means centres on one's own inherent nature (svasvabhcSva) as Siva, the universal perceiver and agent, that belonging to the Empowered Means on His power.» — reparte las dos prácticas por su objeto: el Medio Divino sobre la naturaleza propia como Śiva, el Empoderado sobre su potencia.

«Instead of arriving directly at the all-embracing emptiness of subjective consciousness, the yogi practising the Empowered Means realises his true nature through the fullness of its energy.» — y la diferencia de camino: el yogui del Medio Empoderado llega a su naturaleza por la plenitud de la energía y no por la vacuidad.

«The power of consciousness is no less absolute khan its possessor.» — iguala la potencia con su poseedor: la potencia de la consciencia no es menos absoluta que Śiva.

«This reality consists of the rays of [Siva's] power and is variously said to be the abode of the Lord's manifestation . . . That same [power] illumined [by ~ i v a ] is itself also luminous, unshaken and unmoving. That very [power] is the supreme state, subtle, omnipresent, the nectar of immortality, free of obscuration, peaceful, yearning for pure Being alone (vasrumritra) and devoid of beginning and end. Perfectly pure, it is said to be the body [of ultimate rea1ity].» — Dyczkowski traduce el *Mataṅgapārameśvaratantra* que Abhinavagupta cita: la potencia iluminada es ella misma luminosa, y ese estado supremo es el cuerpo de la realidad última. Tramo largo releído entero, con la guarda anticosido apagada.

«Thus the creative power of May&, manifest through countless lesser powers, no longer causes the .yogi to stray from Siva's consciousness but becomes the means through which it can be realised» — invierte el papel de Māyā en esta práctica: de causa de extravío pasa a medio de realización.

«The [fettered soul] is like a dancing girl who although wishing to leave the dancehall is collared by the doorkeeper of thought and thrown back onto the stage of MHyH.» — Dyczkowski traduce el símil de Abhinavagupta: el alma atada es como la bailarina que quiere salir y el portero del pensamiento devuelve al escenario.

«All thought is centred on objectivity and hence dislodges awareness from the plenitude of pure subjective consciousness. Thus, to regain the original state of rest (vijriinti) consciousness enjoys, the yogi must rid himself of thought.» — da la razón por la que la práctica busca librarse del pensamiento: todo pensar se centra en la objetividad y desaloja a la conciencia de su plenitud.

«Just as a man who has been ill for a long time forgets his past pain completely when he regains his health, absorbed as he is in the ease of his present condition, so too those who are grounded in pure awareness free of thought-constructs are no longer conscious of their previous[fettered] state. Consciousness, the sole truly existent reality, free of thought-constructs is made fully and evidently manifest by eliminating these differentiated perceptions. The wise man should therefore exert himself to attend closely to this [state of awarenessl.» — Dyczkowski traduce a Abhinavagupta con el símil del enfermo curado que olvida su dolor pasado, para quien se asienta en la conciencia sin construcciones. Tramo largo releído entero, con la guarda anticosido apagada.

«The thought-constructs generated within consciousness do not in reality affect it at all. They can neither break up nor add anything to the Light which shines as all things.» — acota el daño del pensamiento: no afecta a la consciencia ni le quita ni le añade nada.

«Thought is both analytic and ~ynthetic;l4~ it serves the useful purpose of separating individual elements of experience from others and linking together those that appear to be distinct from one another so that they can be better understood.» — reconoce la utilidad del pensamiento: separa elementos de la experiencia y enlaza los que parecen distintos.

«It does not consist merely of false mental constructs projected onto reality that need to be wholly rejected. Thought obscures consciousness and distracts it only when it appears in the form of doubt, vacillating between alternatives.» — y precisa cuándo estorba: solo cuando aparece como duda que vacila entre alternativas.

«What should we say of those who before they are satisfied have to see their beloved again and again, caress her and think about her for a long» — Dyczkowski traduce la pregunta de Abhinavagupta con el símil del amante que necesita ver y pensar a la amada una y otra vez.

«The rite begins with ritual bathing (sndna) which is in this case the immersion of the body of thought in the white ashes of the cosmic fuel of duality, burnt in the fire of c o n s c i» — traslada el baño ritual al rito interior: sumergir el cuerpo del pensamiento en las cenizas blancas de la dualidad quemada.

«Repetition (iapa) of the formula is every activity, perception, breath or thought which arises within him while plunged in the , universal awareness of his true nature.» — y la repetición del mantra: toda actividad, percepción, respiración o pensamiento que surja en la conciencia universal.

«Just as a horse driven here and there", writes Abhinava, "over plains, hills and dales follows the will of its rider, so also consciousness, driven by various expedients (bhangi), quiescent or terrific, abandoning duality, becomes Bhairava. Just as by looking repeatedly at one's own face in a mirror one comes to know that it is the same [as the image reflected], so also, [one sees] in the mirror of mental representations of meditation (dhydna), ritual @iij,ici) and worship (arcd) one's own Self as Bhairava and so quickly identifies with Him. This identification is the realisation that takes place in the absolute (anuttara).» — Dyczkowski traduce a Abhinavagupta con dos símiles, el caballo que obedece al jinete y el rostro reconocido en el espejo, para la identificación con Bhairava en el rito interior. Tramo largo releído entero, con la guarda anticosido apagada.

«Just as the man who thinks intensely that he is a sinner becomes such, just so one who thinks himself to be Siva, and none other than He, becomes ~ i v a . This certainty (ddrdhya), which penetrates and affirms itself in our thoughts, coincides with an awareness free of thought-constructs engendered by a series of differentiated mental representations, the object of which is our identity with ~iva.» — Dyczkowski traduce el símil de Abhinavagupta: como quien se piensa pecador lo llega a ser, quien se piensa Śiva se hace Śiva. Tramo largo releído entero, con la guarda anticosido apagada; el troceo parte *representa-tions* al fin de renglón.

«By ridding himself of the relative distinctions engendered by thought, the yogi practising the Empowered Means, iliumined by the power of self-awareness of Pure Knowledge (Suddhkavidyd), transcends the distinction between right and wrong, purity and impurity.» — consigna el efecto moral de esa práctica: el yogui trasciende la distinción entre bien y mal, puro e impuro.

«This is the realisation the ancient sages achieved through a direct intuition of reality free of intruding thought-constructs (avikalpabhdva), but kept secret in order not to confuse the worldly.» — consigna el secreto como decisión pedagógica: los antiguos guardaron esa realización para no confundir a los mundanos.

«Similarly, in reality nobody is ever bound. It is ignorance to believe bondage exists and to contrast it with a conceived state of liberation.» — niega la atadura misma: creer que existe y contrastarla con una liberación concebida es ignorancia.

«He who considers himself to be free is free indeed, while he who thinks himself bound remains so.» — y lo cifra en la fórmula que cierra el argumento: libre es quien se tiene por libre y atado quien se tiene por atado.

«Nothing new is achieved nor is that which in reality is unmanifest, revealed-[only] the idea is eradicated that the luminous being shines not.» — Dyczkowski traduce a Abhinavagupta sobre la realización más alta: nada nuevo se logra, solo se extirpa la idea de que lo luminoso no brilla.

«Thus, as Mallafa says, bondage, the binder and the bound are an fact one.» — trae de Mallaṭa la reducción de los tres términos a uno: atadura, atador y atado.

«Thus, K~emaraja says that the Spanda teachings are concerned most directly with the Empowered Means.» — consigna la adjudicación de Kṣemarāja: la enseñanza Spanda pertenece sobre todo al Medio Empoderado.

«When attention (avadhiina) slackens, this movement takes place unconsciously and so the thought-constructs and perceptions generated through it appear to take on an autonomous existence of their own, just as happens when we dream.» — explica la autonomía aparente de los pensamientos por el aflojamiento de la atención, con el símil del sueño.

«Speech issues out of consciousness, develops into thought to then become articulated sound.» — traza el recorrido del habla desde la consciencia hasta el sonido articulado.

«The Supreme Voice is consciousness. It is self-awareness spontaneously arisen, the highest freedom and sovereignty of the Supreme Lord. That pulsing radiance (sphuratrd) is pure Being, unqualified by time and space. As the essence [of all things] it is said to be the Heart of the Supreme Lord.» — Dyczkowski traduce a Utpaladeva: la Voz Suprema es la consciencia, autoconciencia surgida por sí misma y Corazón del Señor Supremo. Tramo largo releído entero, con la guarda anticosido apagada.

«This is the voice of intuition (paiyanti), which grasps the meaning inherent inwardly in all words and externally in all that they denote.» — nombra el segundo nivel del habla, la voz de la intuición, que capta el sentido dentro de las palabras y fuera en lo que denotan.

«Illumined by the voice of intuition birds migrate in their due seasons, the cock crows at dawn and young mammals suck at the breast.» — da los ejemplos animales de ese saber no discursivo: la migración, el canto del gallo al alba y la cría que mama.

«In this way the development of speech in infancy reflects its progressive actualisation in every spoken word.» — fija la correspondencia entre el desarrollo del habla en la infancia y su actualización en cada palabra dicha.

«Personal experience clearly proves that thought is invariably associated with speech.lw Thought is a function of language.» — declara el pensamiento función del lenguaje, apoyado en la experiencia personal.

«To think of language as nothing more than a system of denotation based on a commonly accepted convention (sa+eta) fails to fully account for its inherent power to convey meaning» — objeta la reducción del lenguaje a convención: eso no explica su poder de transmitir sentido.

«Unless we can couple the word 'jar' with the object it denotes, explaining that the word 'pot'is a synonym of the word 'jar'would leave us none the wiser.» — y lo muestra con el ejemplo de los sinónimos: sin la capacidad innata de enlazar palabra y objeto, decir que *vasija* es sinónimo de *jarra* no enseña nada.

«Someone may hear another person speak, but if his awareness (prama) is obscured, he is unable to rise, unconscious as he is, to the level of the experiencing subject [who understands] what has been said. He only grasps the outer successive (sound) of what the other person says and thus can only repeat it as would a parrot. An understanding of its meaning presupposes that he has caught hold of his own power of awareness (pramd) by attaining the autonomy [of the conscious, universal subjectl.» — Dyczkowski traduce a Abhinavagupta con el símil del loro: quien oye sin captar su propia potencia de conciencia repite el sonido sin entender el sentido. Tramo largo releído entero, con la guarda anticosido apagada.

«All here is enjoined and all prohibited. This alone, 0 Lord of the gods, is here prescribed as obligatory, namely that the mind be firmly applied to the true reality. It matters little how this is achieved. He whose mind is firmly established in phis] reality, even if he eats poison, is as little affected by it as are lotus petals by water.» — Dyczkowski traduce el *Mālinīvijaya* que Abhinavagupta cita: todo está mandado y todo prohibido, y lo único obligatorio es aplicar la mente a lo real, con el símil de los pétalos de loto que el agua no moja. Tramo largo releído entero, con la guarda anticosido apagada.

«The aaiculated phonemes are mexly outer, gross manifestatrons of the phonemic energies (var~agrBrPrna) held in a potential state within consciousness.» — sitúa los fonemas articulados como manifestación grosera de energías fonémicas que están en potencia dentro de la consciencia.

«Thus this power, at one with h a , is called 'Mritrkri'because she is the mother (mdtrkri) of the universe that she contains within herself as does a pregnant woman her child.» — da la etimología de Mātṛkā por *madre*, con el símil de la preñada que lleva dentro al hijo.

«When grasped in its entirety at its source, these energies elevate the consciousness of the enlightened, but when split up and dispersed give rise to the obscuring forces (kald) which lead the ignorant away from realisation.» — consigna la ambivalencia de esas energías: elevan al iluminado cuando se las capta en su fuente y extravían al ignorante cuando se dispersan.

«He who is deprived of his power by the forces of obscuration (kald) and a victim of the powers arising from the mass of sounds (SabdarriSQ is called the fettered soul.» — Dyczkowski traduce las *Estrofas sobre la vibración*: se llama alma atada al despojado de su potencia por las fuerzas del oscurecimiento y las que surgen de la masa de sonidos.

«The powers [of speech] are always ready to obscure his true nature as no mental representation can arise that is not penetrated by speech.» — y la razón que las *Estrofas* dan: no puede surgir representación mental que el habla no penetre.

«This power hidden in language, which binds us through the thought-constructs it generates, can also be used to free us of them by channeling it through Mantra.» — invierte el poder del lenguaje: lo que ata por las construcciones que genera puede liberar si se canaliza por el mantra.

«Mantric practice begins at the Individual (mava) level where Mantras are recited in consonance with the rising and falling away of the breath. In this way they are charged with the vibration (spanda) of consciousness and, in their turn, make consciousness vibrate.» — sitúa el arranque de la práctica mántrica en el Medio Individual, con el mantra acompasado a la respiración.

«Wanana "iterally means 'reflection'. In this context it denotes the continuous thought or awareness of Mantra which Is universal, omniscient con~ciousne~~ (viivavij6dna). 'Tranam 'means to 'save'and Mantra 'saves' us by freeing the mind from the bondage of transmigration.» — da la etimología tradicional de *mantra* por dos palabras, la reflexión y el salvar. Tramo largo releído entero, con la guarda anticosido apagada.

«Reflection (manana) on one's own omnipresent consciousness (nijavibhava) and protection from the fear of one's own limitations is the undefinable intuition (anubhiitz) which has absorbed all dualistic thoughts and is the meaning of Mantra.» — Dyczkowski traduce a Maheśvarānanda: el sentido del mantra es la intuición indefinible que ha absorbido todo pensamiento dualista.

«Although Mantras may convey an intelligible meaning, they are not bound to a convention (sanketa) as is common speech. The 'language' of Mantras is not concerned with external objects.» — distingue el mantra del habla común: no está atado a convención ni se ocupa de objetos externos.

«Mantras are pure," writes RCtjCtnaka RBma, "in the sense that they are not tainted by a conventionally accepted meaning (vdcya) and transcend the usual form of awareness created by reflection on the phonemes [conjoined to form words].» — Dyczkowski traduce a Rājānaka Rāma: los mantras son puros por no estar teñidos de un sentido convencional.

«The essence of Mantra is an experience entirely free of objective relations. It is the pure power of awareness directed at its own nature and thus free of objectivity and etemal.» — define la esencia del mantra como experiencia libre de toda relación objetiva.

«The Mantra AMAM which gives life to every living being contains all the powers of the letters within itself, giving rise to the entire universe, it is grezpat at the very beginning of manifestation where it is established in pure consciousness free of time and space.» — identifica el Gran Mantra con la palabra sánscrita para *yo*, que contiene todas las potencias de las letras y da vida a todo viviente. El troceo imprime *AMAM*.

«All-embracing 7-ness' @iirndhantrl) is the mistress of all the letters from [the first] 'AA' to [the last] 'Kva' which, as the absolute (anuttara) power of unstruck sound (andhata), it contains and encapsulates. Thus it Is a pure immutable awareness even though it has absorbed into itself every cycle of creation and destruction in the play of the Wheel of Energies constituting the unfolding cosmic order (~adadhvun) of countless words and all they denote. It is the supreme level of speech, the great unspoken Mantra which, eternally manifest, is the life of all beings. Here [in the Spanda school] it is called the vibration of the Lord because it unfolds pulsating within one's own being as does the movement of this» — Dyczkowski traduce a Kṣemarāja sobre la yoidad que abarca todas las letras: es el gran mantra no pronunciado, vida de todos los seres, y en esta escuela se llama vibración del Señor. Tramo largo releído entero, con la guarda anticosido apagada.

«The Mantra and the reciter of Mantra must be rooted in the one conscious reality, otherwise the Mantra can bear no fruit.» — pone la condición de eficacia: mantra y recitante han de estar arraigados en la misma realidad consciente.

«Rajanaka RBma puts it, Mantras are a mere flux of phonemic sounds, powerless to bend even a blade of grass unless the adept makes contact with Siva's plane of oneness.» — trae de Rājānaka Rāma la imagen de los mantras incapaces de doblar una brizna de hierba sin el contacto con el plano de la unidad.

«The imperishable power of awareness he attains thus is the very life of Mantras; without it they are as fruitless as autumn clouds.» — y el símil de las nubes de otoño para los mantras sin esa potencia.

«The vitality of Spanda is the ground of all Mantras.» — hace del Spanda el fundamento de todos los mantras.

«The Mantric power manifest [this way] is capable of producing only limited (niyata) results for those yogis who have not come in contact with the power of their own nature. However, when the yogi achieves a firm insight into his authentic identity, all Mantras can do all things [for him] because he knows how they arise and fall away.» — Dyczkowski traduce a Rājānaka Rāma: el mantra rinde resultados limitados a quien no ha tocado la potencia de su propia naturaleza, y todo a quien sabe cómo surgen y caen.

«So while Mantra at the Divine level of practice (Sdmbhavopiiya) is the silent consciousness of 'I', at the Empowered and Individual levels it serves as a means to purify» — reparte el mantra por niveles: consciencia silenciosa de Yo en el Medio Divino y medio de purificación en los otros dos.

«Mantric energy is not to be sought in the actual sound or form of the Mantra directly. The ordering of its phonemic constituents (varnasanniveia) is merely a channel through which the yogi can tap the energy of his own consciousness.» — niega que la energía del mantra esté en su sonido o su forma: la ordenación de sus fonemas es solo un canal. El troceo parte *varna-sanniveia* al fin de renglón.

«As K$emaCtja points out, none of the practices taught in the Stanzas on Vibration belong to the Individual Means240 and so it does not, strictly speaking, concern Spanda doctrine, if that is, we consider the Stanzas to be the basic text of the Spanda school.» — consigna, siguiendo a Kṣemarāja, que ninguna práctica de las *Estrofas* pertenece al Medio Individual, y por tanto que ese medio no toca en rigor a la doctrina Spanda.

«The Stanzas and Aphorisms have been traditionally linked together and so, even though we feel that they should be distinguished insofar as the Stanzas rather than the Aphorisms teach the Dsctrine of Vibration as such, we are nonetheless justified in referring to the Aphorisms as its major source.» — declara su propia posición frente a la tradición: distingue *Estrofas* y *Aforismos* porque solo las primeras enseñan la Doctrina de la Vibración, y aun así toma los *Aforismos* por su fuente mayor. Tramo largo releído entero, con la guarda anticosido apagada.

«We follow K~emaraja because he understood the practise taught in the Aphorisms in these terms, thereby not only illustratingfor us how it fits into this scheme but also how he understood the basic categories of practice and their relationship to one another.» — y declara por qué sigue a Kṣemarāja: porque entendía así la práctica de los *Aforismos* y muestra de paso cómo concebía las categorías de medios.

«The very first Aphorism starts directly with this, the highest state, by declaring that the Self is pure, dynamic and universal consciousness (caitanya,).» — da el primer aforismo del *Śivasūtra*: el Sí es consciencia pura, dinámica y universal.

«The universal Self recedes into the background as a pure, undefinable awareness, and the individual ego, consisting of the perceptions, thoughts and emotions generated by the contact between the universal perceiver and the perceived, emerges in the juncture between them.» — describe el nivel Individual: el Sí universal retrocede y el yo individual emerge en la juntura entre perceptor y percibido.

«This is the Self which moves (atati) from one state of being to another, from one body to the next carrying with it subtle traces left behind by its sensory and mental activity.» — da la etimología del alma que transmigra por el verbo *moverse*, llevando consigo las trazas sutiles de su actividad.

«According to K$emar%~a, the Individual Means culminates in the Empowered state and hence leads to the levels of practice beyond it.» — consigna, según Kṣemarāja, que el Medio Individual culmina en el estado Empoderado y conduce a los niveles superiores.

«In fact, according to K$emar%ja, all three soteriological types function together in various ways, their corresponding states representing dimensions of the same experience.» — y su relación mutua: los tres tipos operan juntos y son dimensiones de una misma experiencia.

«Another way In which the Means are related to one another is illustrated by the recurrence of the same Aphorism in different sections of the Sivas~tra which indicates, according to K~emaraja, that the same practice belongs to more than one Means.» — señala un dato del propio texto: los aforismos que se repiten en secciones distintas indican, según Kṣemarāja, que la misma práctica pertenece a más de un medio.

«In one case, K$emar%~a tells us this is because practice at the Divine level requires no effort whereas at the Individual level, the yogi must exert himself to achieve the same state that at the Divine Bevel dawns spontaneously.» — y la razón que da Kṣemarāja: en el nivel Divino la práctica no cuesta esfuerzo y en el Individual hay que esforzarse por el mismo estado.

«At the Divine level this takes place by 'violently digesting' (hathapdka) the three states in the Fourth.» — describe la vía divina hacia el Cuarto Estado: digerir violentamente en él los tres estados de vigilia, sueño y sueño profundo.

«At the Individual level the Fourth state is first experienced at the junctures between the other three states and then induced gradually to spread out from these Centres to pervade the other states like .oil extending slowly through a piece of» — y la individual, con el símil del aceite que se extiende por un paño: el Cuarto Estado se experimenta primero en las junturas y luego se difunde.

«Indeed, until the yogi attains the sudden and direct realisation of perfect enlightenment, whatever be his state of consciousness or level of practice, he is bound to rise and fall» — consigna la inestabilidad del camino: hasta la realización súbita, el yogui sube y baja cualquiera que sea su nivel.

«Thus we have explained the first expansion which starts with [the Aphorism] 'the Self is pure dynamic consciousness' and expounds the nature of the realisation (prathana) attained through the Divine Means. It is the intuitive insight (sarnc7pattz) of Bhairava's nature which is, as we have said, the upsurge of consciousness that quells all bondage, namely, the ignorance of that freedom which makes it manifest. Transformingall things into the nectar of one's own innate bliss, it bestows every yogic accomplishment (siddhi) including mystic absorption in the vitality of Mantra, the highest of them all. Accordingly, we have, in the course of this exposition, explained the nature of Sakri in order to show that the» — Dyczkowski traduce el cierre de Kṣemarāja a la primera sección de los *Aforismos*: la intuición de la naturaleza de Bhairava sofoca toda atadura y convierte todo en néctar de la dicha innata. Tramo largo releído entero, con la guarda anticosido apagada; la frase se corta en el límite de segmento del troceo.

«The measure ofthe yogi's level of consciousness, and that which sustains him in it allowing him to progress further, is his attentiveness (avadhdna) to the higher realities he experiences in the more elevated states.» — da la medida del nivel del yogui: su atención a las realidades más altas que ha experimentado.

«Thus the last Aphorism of the second section of the Sivasiitra warns the yogi that if his pure awareness (Suddhavidya) of his oneness with all things slackens, he will fall from his awakened state to dream the dream of thought-constructs.» — trae la advertencia del último aforismo de la segunda sección del *Śivasūtra*: aflojada la conciencia pura de unidad, el yogui cae a soñar el sueño de las construcciones mentales.

«For example, practice at the Individual level diverts the flow of the vital breath (prapa) from its more usual course and induces it to enter the Central Channel (suSumnrS) along which it rises as a pure conscious energy (technically called 'kupdalini').» — describe la práctica individual del aliento: desviarlo al Canal Central por donde asciende como energía consciente.

«The Individual Means is both a point of departure to higher levels of practice and the level to which the yogi returns if he falls.» — define la doble función del Medio Individual: punto de partida hacia arriba y refugio en la caída.

«According to the Classical Yoga system taught by Patafijali in the Aphorisms of Yoga (Yogaszitra), Yoga is defined as 'the quelling of the fluctuations of the mind' (cittavyttinirodha).» — da la definición de yoga de los *Yogasūtra* de Patañjali: el aquietamiento de las fluctuaciones de la mente.

«The aim is to sever the spiritual essence of the Person (puru~a) from the defiling materiality of Nature (prakyti), even though the word 'Yoga'means to 'unite'or 'yoke together.'» — y consigna la tensión entre el fin de ese yoga —separar a la Persona de la Naturaleza— y el sentido de la palabra, que es unir.

«Here, however, Yoga combines both union and cessation. It is the act (kriya) of removing the latent traces (vasana) of differentiated perceptions (vikalpa) born of the impurities (mala) which contract consciousness.» — y la resuelve para esta escuela: aquí el yoga une y cesa a la vez, como acto de retirar las trazas de las percepciones diferenciadas.

«The [wise] consider Yoga to be the union of one thing with another,'*'O thus, in accord with this dictum, Yoga is the [act] of uniting [all] the metaphysical principles together within consciousness.» — Dyczkowski traduce a Jayaratha: el yoga es el acto de unir todos los principios metafísicos dentro de la consciencia.

«His sources are two Tantras he knew well and considered to be amongst the most important, namely, The Tantra of (SivaS Third Eye (Netratantra) and The Tantra of the Liberated Bhairava (Svacchandabhairavatantra).» — nombra las dos fuentes tántricas de Kṣemarāja para el yoga del Medio Individual.

«The five restraints (yama), namely, abstention from violence (ahirpsd), falsehood (satya), dishonesty (asteya), sexual intercourse (brahmacarya) and desire for more than the essential (aparigraha).» — enumera las cinco abstenciones del yoga de ocho miembros que sirve de modelo.

«The five disciplines (niyama), namely, cleanliness (Sauca), contentment (sanfo~a), austerity (tapas), study (svddhydya) and reverence for God (iSvarapranidhdna).» — y las cinco disciplinas: limpieza, contento, austeridad, estudio y reverencia a Dios.

«K~emarfija rejects Patafijali's system because he believes it to be a form of Yoga that can, at best, lead only to limited yogic attainments» — consigna el rechazo de Kṣemarāja al sistema de Patañjali por tenerlo por vía de logros yóguicos limitados.

«through which the body is homologized with the macrocosm and so made a fit vessel for the pure, conscious presence of the Deity within it.» — describe la purificación de los elementos: homologar el cuerpo con el macrocosmos para volverlo vaso apto de la presencia divina.

«One should meditate on the ALI in the form of the Paths of the world-orders etc. considered in their gross, subtle and supreme forms until, at the end, the mind dissolves away.» — Dyczkowski traduce el *Vijñānabhairava*: meditar el Todo en sus formas gruesa, sutil y suprema hasta que la mente se disuelva.

«The yogi reproduces this process by visualising the totality of reality including the world-systems, metaphysical principles and cosmic forces along with the Mantras, letters and syllables which represent them, as arising successively throughout the psycho-physical body so as to constitute it.» — describe la visualización que reproduce la emanación entera dentro del cuerpo psicofísico.

«Once [the yogi] has known [this] Path in its completeness, he must then dissolve it into the deities who sustain it and these successively into the body, breath, mind [and emptiness] as before, and all these into his own consciousness. Once this is full and an object of constant worship, it destroys, like the fire at the end of time, the ocean of transmigration.» — Dyczkowski traduce a Abhinavagupta sobre la disolución de la Vía en las deidades, el cuerpo, el aliento y la mente, y todo en la propia consciencia. Tramo largo releído entero, con la guarda anticosido apagada.

«At the Divine level Qidmbhavopaya) the yogi witnesses the sudden and violent withdrawal of ail objectivity into the pure ego (aham), Hike the pouring of fuel into a» — da el símil del combustible arrojado al fuego para la retirada súbita de la objetividad en el nivel Divino.

«Visualise the fortress [of your body] burning with the Fire of Time jkdldgni) risen from the Abode of Time; then at the end peace manifests.» — Dyczkowski traduce el *Vijñānabhairava*: visualizar la fortaleza del cuerpo ardiendo con el Fuego del Tiempo hasta que al final se manifiesta la paz.

«The Fire of Time (kdltigni) resides underneath the hell worlds at the bottom of the Cosmic Egg (brahmti?zda). It issues from Ananta-a form of Siva who presides over the lower regions.» — sitúa el Fuego del Tiempo bajo los mundos infernales, al fondo del Huevo Cósmico.

«At the microcosmic level the yogi reproduces this process by mentally placing the letters of the alphabet, in the prescribed order, on the limbs of his body starting from the left toe to the top of the head.» — describe la contraparte microcósmica: colocar mentalmente las letras del alfabeto sobre los miembros del cuerpo, del dedo del pie izquierdo a la coronilla.

«Next, without attempting to control it in any way, he attends to the flow of his breathing. As the mind becomes steadier and in closer hamony with the rhythm of its movement, the duration of each inhalation and exhalation gradually alters until they become equal.» — describe la regulación del aliento sin forzarlo: atender al flujo hasta que inhalación y exhalación se igualan.

«The yogi's mind pure and tranquil, he returns, as it were, to a prenatal state and the external breathing cycle is internalised, so that it no longer moves through the lungs but passes directly to the universal source of vitality.» — y su efecto: un retorno como prenatal en que la respiración deja de pasar por los pulmones.

«When, by constantly merging the mind in Siva, Who is the pure conscious nature, the Sun and Moon [of the two breaths] have dissolved away and the Sun of Life, which is one's own consciousness, has reached the twelve-finger space, this is termed liberation. Breath control [at this stage] serves no useful purpose. Breath control which merely inflicts pain on the body is not to be practised. He who knows this secret is both himself liberated and liberates others.» — Dyczkowski traduce el *Vīrāvalitantra* que Abhinavagupta cita: llegado el Sol de la Vida al espacio de doce dedos, el control del aliento ya no sirve, y el que solo inflige dolor al cuerpo no debe practicarse. Tramo largo releído entero, con la guarda anticosido apagada.

«First it moves to the Earth centre in the throat which regulates the firmness of the bones and flesh of the body; then to the Water centre in the glottis responsible for the balance of the bodily fluids.» — reparte los centros psíquicos por elementos y funciones corporales: la Tierra en la garganta y el Agua en la glotis.

«The highest form of meditation stslBs the flux of the qualities (guea) and induces the mind into a state of contemplative absorption. The object of this meditation is the supreme and pervasive divinity of the pure subject whose true nature is known to none but himself alone (svasamvedya).» — define el objeto de la meditación más alta: la divinidad del sujeto puro, que solo él conoce.

«The yogi rises to the level of contemplation when the awareness he has of himself and the things around him become one and he realises his own identity with Siva, the sole reality.» — define la contemplación por la coincidencia entre la conciencia de sí y la de las cosas.

«The first three states, when divorced from the last two, belong to the sphere of transmigratory existence.» — reparte los cinco estados: los tres primeros, separados de los otros dos, pertenecen a la existencia transmigratoria.

«Beyond the Fourth is the state of awareness ParamaSiva Himself enjoys when duality has entirely disappeared and everything is realised to be one with consciousness.» — describe el estado Más Allá del Cuarto: el de Paramaśiva, con la dualidad enteramente desaparecida.

«The Fourth is the state of awareness of the yogi who, catching hold of the pure subjectivity (upalabdhrtd) flowing through the lower three states, is still actively eliminating his sense of duality.» — y el Cuarto: el del yogui que, asida la subjetividad pura, sigue eliminando activamente su sentido de dualidad.

«The states of waking, dreaming and deep sleep correspond to the form of awareness consciousness assumes when it it predominantly manifest as the object, means of knowledge and individual subject, respectively.» — reparte los tres estados ordinarios según lo que en cada uno predomina: el objeto, el medio de conocimiento y el sujeto individual.

«transcends the three aspects of Torrn', "sight' and "I' consisting as it does of the pure act of keeing9; therefore any means [by which this state could be realised] has merely a [provisional] instrumental value. It is, in other words, pure subjectivity of the nature of absolute freedom, independent of all external means. This is the state of consciousness called Turiya, luminous with its own light.» — Dyczkowski traduce a Abhinavagupta sobre el Cuarto Estado: puro acto de ver, con lo que todo medio tiene valor solo provisional. Tramo largo releído entero, con la guarda anticosido apagada.

«Turiya is thus not just a psychological state but the supreme creative power @arZ Saktg of consciousness, the Goddess (samviddevi) Who generates and withdraws the entire universe of subject, object and means of knowledge.» — niega que el Cuarto Estado sea un estado psicológico: es la potencia creadora suprema, la Diosa que genera y retira el universo.

«Whenever the extroverted [conscious] nature rests within itself, external objectivity is withdrawn [and consciousness] is established in the inner abode of peace which threads through the flux of awareness in every [externally] emanated [state]. Thus Turiyct, the Goddess of Consciousness, is the union of creation, persistence and destruction. She emanates every individual [cycle] of creation and withdraws it. Eternally full [of all things] and [yet] void [of diversity] She is both and yet neither, shining radiantly as non-successive [consciousness] alone.» — Dyczkowski traduce el *Corazón del Reconocimiento* de Kṣemarāja: la Diosa de la Consciencia es la unión de creación, persistencia y destrucción, llena y vacía, ambas cosas y ninguna. Tramo largo releído entero, con la guarda anticosido apagada.

«Thus, while the common man calls this state the 'Fourth'(turiya) because he cannot experience it directly and knows only that it is beyond the other three,» — consigna que el nombre *Cuarto* es el del hombre común, que solo sabe que está más allá de los otros tres.

«Those who are on the path of knowledge Gfidnin) call it the "WholeQracaya) because, in this state, they see the entire univene gathered together in one place.» — y los nombres que le dan otros: el yogui lo llama *Más Allá de la Forma* y los de la vía del conocimiento, *el Todo*.

«Supra-mental Awareness' (manonmand) is the name given to the experience of Turiya in the waking state. The yogi in this state moves and Iives in the world of waking experience free of all disturbing thoughts while abiding in the transcendental silence beyond the activities of the mind.» — nombra la experiencia del Cuarto Estado en la vigilia: moverse en el mundo libre de pensamientos, en silencio trascendental.

«When Turiya is experienced in deep sleep, the yogi's state is called 'All things' (sarvdrtha) because in it he discovers his freedom from limitations in this, the most contracted state of human consciousness.» — y en el sueño profundo, donde el yogui descubre su libertad en el estado más contraído de la consciencia humana.

«also resist the temptation to rest content with the miraculous yogic powers (siddhi) he acquires in the course of his spiritual develop» — advierte contra el contentarse con los poderes yóguicos milagrosos que la práctica trae consigo.

«Naturally, the yogi must rise out of the introverted condition of suspension. It is inherent in the very nature of reality that it should move out of itself.» — declara necesaria la salida de la absorción introvertida: está en la naturaleza misma de lo real salir de sí.

«By attending to the pulse (spanda) of the breath as it moves out of the absolute, the yogi can develop an intuitive sense of the inherent unity of all he will perceive in the mental and physical spheres created by the outpouring of consciousness.» — da la práctica del retorno: atender al pulso del aliento al salir del absoluto para intuir la unidad de cuanto se perciba.

«The yogi's mind then becomes tranquil and undistracted because wherever it may wander, the yogi perceives only ~ i v a ,» — describe la tranquilidad que resulta: donde vaya la mente, el yogui solo percibe a Śiva.

«In consonance with the general principle that the remedy should suit the defect, the yogi is instructed to seek this higher state of consciousness in the wonder (camatkiira) or delight (dnanda) he feels in moments of intense physical pleasure.» — da el principio terapéutico que gobierna la instrucción: el remedio ha de convenir al defecto, y por eso se busca el Cuarto Estado en el placer físico intenso.

«This fall is more serious than the others because, although he is caught by the confining restrictions of individualised consciousness as before, he is now also affected by kanna.» — grada las caídas: la que enreda en el juego de los opuestos es peor porque añade el karma. El troceo parte *individual-ised* al fin de renglón.

«He who perceives reality directly, even for the brief moment it takes to blink, is liberated that very instant and never reborn again.» — Dyczkowski traduce el Tantra que cierra el capítulo: quien percibe lo real directamente, aunque sea lo que dura un parpadeo, queda liberado en ese instante.

«The yogi's body is the universe, the senses the energies that vitalise it, his mind Mantra, the rhythm of his breath the pulse of time and his inner nature pure, dynamic consciousness.» — da la homologación final del libro, término a término: el cuerpo es el universo, los sentidos sus energías, la mente el mantra y el ritmo del aliento el pulso del tiempo.

«Raised above all practice, and hence all possibility of falling to lower levels, the yogi realises that he has always been free3Z7 and that his journey through the dark land of Mayii was nothing but a dream, a construct of his own imagination.» — cierra el cuerpo del libro con la retrospección del liberado: siempre fue libre, y su viaje por la tierra oscura de Māyā fue un sueño de su propia imaginación.

«For accounts of the mythical origins of the gods we must generally turn, not to the Tantras, but to the PurBnas and Vedic literature. Although we do come across mythological material in the Tantras, myths concern them little and only indirectly. They focus on ritual and all that concerns its execution and ultimately its symbolic meaning.» — en nota, Dyczkowski declara una diferencia de género entre las fuentes: los Tantras se ocupan del rito y su sentido simbólico, no del mito, que hay que buscar en los Purāṇa y en la literatura védica. Tramo largo releído entero, con la guarda anticosido apagada.

«Kula is pure consciousness present in the innate nature (svabhciva of all things) and is the universal cause.» — una de las definiciones agámicas de *Kula* que Jayaratha reúne en su comentario al *Tantrāloka*, traducida por Dyczkowski.

«use as scent (pewades a) flower, oil the sesame seed, life the body and flavour water, just so Kula is (everywhere) present in all scriptures.» — la máxima que Dyczkowski traduce en nota, con cuatro símiles de presencia interna: el perfume en la flor, el aceite en el sésamo, la vida en el cuerpo y el sabor en el agua.

«We said above (in fn. 39) that B6 is a wrong to identify Kashmiri Saivism with Trika as some scholars have done. If they were the same, Trika would have no independent identity either as an Agamic or Kashmiri Saiva school.» — en nota, objeta la identificación del śaivismo de Cachemira con el Trika que algunos estudiosos hacen: si fueran lo mismo, el Trika no tendría identidad propia.

«Trika 'contains' all the Tantric teachings in the sense that it was originally an oral tradition that explained their ultimate purport in Trika terms.» — y precisa en qué sentido el Trika contiene todas las enseñanzas tántricas: era una tradición oral que explicaba su sentido último en términos propios.

«In this way he tacitly agrees that there is no scriptural authority for it.» — y consigna el silencio como dato: al apelar a la tradición de los maestros, Jayaratha admite de hecho que no hay autoridad escritural para esa pretensión.

«Kvemendra himself states more than once that he wrote his satires not merely for their own sake, but also to inspire social reform and an upliftment of moral values.» — en nota, consigna que Kṣemendra declaró más de una vez el fin reformista de sus sátiras.

«The work is called Sripiihadvcidaiikd and has been edited, although not yet published, by Mr. G. S. Sanderson who gave me this information.» — en nota, declara la procedencia del dato sobre la obra de Cakrabhānu: información inédita que le dio G. S. Sanderson.

«This reference proves that this form of Saivism was known in South India in the twelfth century.» — en nota, data por un testimonio jaina la presencia de esa forma de śaivismo en el sur de la India en el siglo XII.

«The Siddhanta theologian is particularly concerned to prove the existence of a real world so that he can establish the existence of God Who is its cause» — en nota, adjudica al teólogo del Siddhānta un interés preciso en probar la existencia de un mundo real: fundar en él la de Dios como su causa.

«Now, because the nature of ccnsciousness is experience-as-such (anubhava), it is right to equate it with direct perception. Therefore the object immediately in front of us in the field of (this pure) experience is devoid of non-being. One should know this, namely, that there is a clearly evident distinction between consciousness and its object. The form of the first is experience while thelatter is that which is experienced.» — Dyczkowski traduce en nota a Sadyojyoti sobre la distinción evidente entre la consciencia y su objeto: la primera es experiencia y el segundo lo experimentado. Tramo largo releído entero, con la guarda anticosido apagada.

«it is not really possible to think of the SiddhHnQgamas, for example, as collectively concerned with a single theological standpoint or with the same ritual programmes in all their details.» — en nota, objeta ese uso del término *sistema*: los Siddhāntāgamas no comparten un solo punto de vista teológico ni los mismos programas rituales.

«These Kashmiris have, in their own brilliant way, sought and found such uniformity in the form of the Tantric systems which they have constructed from the raw and disordered material of the original sources.» — y describe lo que esos autores hicieron: construir sistemas tántricos con el material crudo y desordenado de las fuentes.

«In this they do nothing new but participate, develop and extend a process apparent in the scriptures themselves.» — y acota su propia afirmación: no innovan, prolongan un proceso que ya está en las escrituras.

«The sphulingtitmavddins maintained that individual souls are related to Brahman as sparks are to a fire. The pratibimbavddins held that the Self is a reflection of Brahman» — en nota, enumera escuelas vedánticas que Somānanda distingue, entre ellas la de las almas como chispas del fuego y la de la reflexión.

«The discovery of manuscripts of the Light of Consciousness (Sarpvitprakciia) by Vitmanadatta (see above fn. 5) has brought to our notice an entirely new field of research, namely, monistic Kashmiri Vaivnavism.» — en nota, declara abierto un campo de investigación entero a partir del hallazgo de manuscritos de la *Luz de la Consciencia*: el vaiṣṇavismo monista cachemir. El troceo parte el título sánscrito al fin de renglón.

«When we refer to 'VedHnta' in this work we mean both the Advaita VedHnta developed by Sankara and, by extension, other forms of VedHnta of the same type.» — en nota, declara el alcance del término *Vedānta* en el libro: el Advaita de Śaṅkara y, por extensión, otras formas del mismo tipo.

«Whenever we refer to 'Saivism' or 'Saiva absolutism' we mean Kashmiri Saivism as a whole. Although a number of conceptions of the absolute are distinguishable in Kashmiri Saiva works, we are not concerned here with these differences but will, for our present purpose, treat them collectively as aspects of a single fundamental concept, the nucleus of which is its dynamic-spanda» — en nota, declara el alcance del otro término mayor: *śaivismo* significa aquí el śaivismo de Cachemira en conjunto, tratado como un solo concepto cuyo núcleo es su carácter dinámico.

«Verily, this whole world is Brahman. Tranquil, let one worship It as that from which he came forth, as that into which he will be dissolved, as that in which he breathes» — el pasaje del Chāndogya Upaniṣad que la nota cita en la traducción de Hume, a propósito de la emergencia y la reabsorción del universo.

«the first moment of awareness (iiicina), free of the thought-constructs proper to the dreaming state, is waking. Again, those thoughtconstructs which [arise] there constitute dreaming.» — Dyczkowski traduce en nota a Kṣemarāja comentando dos aforismos del *Śivasūtra*: la vigilia es el primer instante de conciencia sin construcciones y el soñar, las construcciones que ahí surgen.

«That exists in the ultimate sense where there is neither pleasure nor pain, subject nor object, nor an absence of consciousness.» — la estrofa quinta de las *Estrofas sobre la vibración*, traducida en nota: lo que existe en sentido último está donde no hay placer ni dolor, sujeto ni objeto.

«Bondage is defined as the spatial and other relative distinctions which pertain to the contracted condition consciousness freely assumes.» — Dyczkowski traduce en nota la definición de atadura de Jayaratha: las distinciones relativas propias de la condición contraída que la consciencia asume libremente.

«Mow can [the experience ofl that which is our own consciousness be ever set to writing?» — Dyczkowski traduce en nota la pregunta de Abhinavagupta sobre los límites de la escritura ante la experiencia de la propia consciencia.

«The wise sever the very root of this tree of harmful multiplicity, so hard to fell (durbheda), with the axe of sound reasoning: such is our conviction. This [reasoning] the awakened call the contemplative actualisation of Being (bhtivanti), the wish-granting cow which renders evident even that which is beyond the sphere of desire.» — Dyczkowski traduce en nota a Abhinavagupta con el hacha del razonamiento sólido y la vaca que concede deseos, para la actualización contemplativa del Ser. Tramo largo releído entero, con la guarda anticosido apagada.

«Good examples are the practices taught in the Vijitinabhairava, a text which certainly pre-dates Abhinava.» — en nota, data el *Vijñānabhairava* como anterior a Abhinavagupta y lo pone por ejemplo de prácticas repartidas después entre las categorías de medios.

«The Individual Means] is gross, it is therefore not included in the Doctrine of Vibration (spandaSFistra) which is concerned with explaining the Empowered Means.» — Dyczkowski traduce en nota a Kṣemarāja: el Medio Individual es grosero y por eso queda fuera de la doctrina del Spanda, que se ocupa del Empoderado.

«Sky is the King of Realities (tattva), the abode of contemplation, the contemplative absorption which pervades upward from the Centre [of consciousness].» — Dyczkowski traduce en nota el Tantra sin identificar que Jayaratha cita sobre el Cielo Supremo como Rey de las Realidades; la cita arranca a media frase porque el troceo intercala renglones de guiones antes.

«The concept of a 'super ego' (ahar)lbhciva) is unique to the Kashmiri Saiva schools and those influenced by them. It has virtually no precedents, even in the ~aivci~arna. The development of this important insight goes to the credit of the PratyabhijAB theologians, particularly Utpaladeva and Abhinavagupba. It is therefore absent in the Stanzas on Vibration which predate them.» — en nota, adjudica el concepto del Superego a los teólogos de la Pratyabhijñā, sin precedentes casi ni siquiera en el Śaivāgama, y por eso ausente de las *Estrofas*, que son anteriores. Tramo largo releído entero, con la guarda anticosido apagada; el troceo parte *Abhinava-gupba* al fin de renglón.

«Three-eyed Lord! You contemplate Your pairs of opposites (yuga) such as Heaven and Earth, ocean and river, tree and forest, tone and microtone, internal and external, white (semen) and red (ovum), light and darkness, knowledge and action in [Your] extensive consciousness of both.» — el verso traducido en nota que enumera los pares de opuestos contemplados por el Señor: cielo y tierra, océano y río, tono y microtono, blanco y rojo, luz y oscuridad, conocimiento y acción. Tramo largo releído entero, con la guarda anticosido apagada.

«My translation differs from Gnoli's who renders 'iti tathoditam Slntam' as: 'tale e la descrizione della forma quiescente'. The context is the sexual union of Siddha and Yogini through which they realise the union of opposites.» — en nota, declara su desacuerdo de traducción con Raniero Gnoli sobre una frase, y da el contexto: la unión sexual de siddha y yoginī.

«This is according to Kallata's interpretat~on of th~s passage. Rajanaka Riima and Bhagavatotpala agree with this view. K~emaraja, however, Interprets the 'inner circle' to mean the presiding deities of the senses (see below) and expressly refutes the other commentators' interpretation.» — en nota, consigna el desacuerdo de los comentaristas sobre el *círculo interior* sin armonizarlo: Kallaṭa, Rājānaka Rāma y Bhagavatotpala de un lado y Kṣemarāja del otro. Tramo largo releído entero, con la guarda anticosido apagada.

«At the climax of sexual union the individual experiences the bliss and contentment of resting in his own nature and so neither seeks to procure nor abandon anything.» — en nota, describe el momento culminante de la unión sexual como reposo en la propia naturaleza, sin buscar ni abandonar nada.

«The context here is ritual. He who offers to the deity obnoxious substances or those normally considered improper must try to do so with his mind free of doubts and aversion.» — en nota, da la condición ritual de las ofrendas impropias: hacerlas con la mente libre de dudas y de aversión.

«lays great stress on the importance of contemplation and mastery of the Wheel of Energies. As a result he affirms that Spanda practice belongs predominantly to the Empowered Means. The energies are aspects of the freedom of consciousness which K~emarPja identifies with the supreme goddess of the Krama school.» — en nota, explica por qué Kṣemarāja adscribe la práctica del Spanda al Medio Empoderado y con qué diosa del Krama identifica esas energías. Tramo largo releído entero, con la guarda anticosido apagada.

«beloved, the Mantras whose seed phonemic powers (bija) lie dormant will bear no fruit, while those mantras which are filled with consciousness are said to accomplish all things.» — el verso traducido en nota sobre los mantras: los de semilla dormida no dan fruto y los llenos de consciencia lo logran todo.

«Suffice it to say here that even though all commentators connect the two texts in various ways, their relationship is far from clear.» — en nota, deja abierta la relación entre el *Śivasūtra* y la *Spandakārikā*: todos los comentaristas la establecen de algún modo y ninguno la aclara.

«The obstacles which arise in the course of contemplation are the yogic attainments (siddhi) gained when one emerges from it.» — Dyczkowski traduce en nota los *Aforismos del Yoga* de Patañjali que Kṣemarāja cita: los poderes yóguicos son obstáculos que surgen al salir de la contemplación.

«Although the N.T. gives the full complement of eight limbs, Ksemariija eliminates the first two, thus reducing the limbs to six.» — en nota, consigna que Kṣemarāja elimina los dos primeros miembros del yoga de ocho y lo reduce a seis.

«Although it is possible to catch glimpses of the highest reality in» — acota los estados avanzados de contemplación; la cita se corta antes del encabezado corrido que el troceo mete a media plana, y la frase sigue diciendo que esos estados son transitorios por largos que sean.

«advanced states of contemplation before attaining perfect enlightenment, these states, however long they last, are transitory (kdddcilka) and when they end the vision of the absolute ceases with them» — y el resto de esa misma frase, que el encabezado corrido parte en dos: esos estados son transitorios y con ellos cesa la visión del absoluto.

«it serves as a means to liberation for the individual soul (anu) only when it takes the form of certainty (niScaya).» — Dyczkowski traduce a Abhinavagupta: el pensamiento sirve de medio de liberación al alma individual solo cuando toma la forma de la certeza. La cita arranca a media frase porque el troceo intercala un carácter suelto de margen; la frase anterior declara que el pensamiento no es otra cosa que consciencia pura.

«interprets 'guoadi' to mean the powers of the sense organs of knowledge and action (karma- and jfinendriya). According to this interpretation, what the verse means is that the generic vibration of universal consciousness can be realised by means of the particular pulsations of consciousness operating through the senses.» — en nota, Dyczkowski consigna dos lecturas del mismo término sin arbitrar: Kṣemarāja lo refiere a las tres cualidades y Swami Lakshmanjoo, cuya lectura es ésta, a las potencias de los órganos de conocimiento y acción. La cita arranca a media frase porque el troceo intercala caracteres sueltos de margen.

«The ultimate value recognised by classicai Hinduism in its most sophisticated sources is not morality but freedom, not rational self-control in the interests of the community's welfare but complete control over one's environment-something which includes self-control but also involves control of others and even control of the physical sources of power in the universe.» — Dyczkowski cita a Karl Potter para sostener que el valor último del hinduismo clásico no es la moralidad sino la libertad, entendida como dominio completo del propio entorno. El troceo imprime el nombre *Mar1 Potter* en el cuerpo y *Potter, Karl* en la bibliografía (p. 144): la lectura propuesta es Karl Potter, no cotejada contra el facsímil.

«According to Saxikara, Brahman is truth and Mlyl is inexplicable (anirvacaniy2). Hence the [Advaitin's] endeavour to demonstrate the superiority of Advaita philosophy is turned against his own system. It tarnishes the picture of its philosophical perfection and profundity. He cannot accept May% to be a reality, therefore his non-dualism is exclusive. The whole system is based on renunciation and elimination and thus is not all-embracing . . . . By accepting MlyZi to be Brahman (brahrnamayi), eternal (nityd) and real (satyarcpa), Brahman and Mlyl [in the Tantra] become one and coextensi» — Gopinath Kaviraj, citado por Dyczkowski, objeta al Advaita que su no dualismo sea excluyente y esté fundado en renuncia y eliminación, y describe el movimiento contrario del Tantra: aceptar a Māyā como Brahman, eterna y real, con lo que Brahman y Māyā se vuelven uno y coextensivos.

«Experience is not possible without reflection, because experience is a process of assimilation without which there could be no under» — Dyczkowski cita a C. G. Jung para apoyar que no hay experiencia sin reflexión, por ser la experiencia un proceso de asimilación; el troceo corta la palabra final con guion de renglón.

«The reader is referred t c this book for a detailed account of Buddhism in Kashmir.» — la nota con que Dyczkowski remite al estudio de L. Nadou sobre los budistas de Cachemira; el troceo imprime *t c* por to.

«He is credited with having written a work, now lost, called Authoritativeness of the Kashmiri Agama. This work is said to have established the revealed character (apauru$eyatva) of the EkHyana branch of the White Yajur Veda which PSiiicarltrins claim is the original source of their Agamic literature.» — la nota sobre Yāmunācārya y la obra perdida que se le atribuye, que habría establecido el carácter revelado de la rama Ekāyana. Tramo largo releído entero, con la guarda anticosido apagada.

«At least two incomplete manuscripts of this work are still extant. One is deposited in the research Centre in Srinagar responsible for the K.S.T.S.. A copy of this manuscript was kindly given to me by Professor R. Gnoli.» — la nota en que Dyczkowski declara su acceso al material: dos manuscritos incompletos, uno de ellos copiado por cortesía de R. Gnoli.

«It shows the close affinity between certain forms of Vai~pavism in Kashmir with monistic Saivism.» — la nota que adjudica afinidad estrecha entre ciertas formas del vaiṣṇavismo cachemir y el śaivismo monista.

«Bhagavatotpala's is the oldest work so far recovered anywhere which quotes Van~pava figamic sources. There can be no doubt, therefore, that Kashmir was an irnportant centre of Tantric Vai~navism (the P&iicarBtra) at a relatively early date.» — y la conclusión que de ahí saca: Cachemira fue centro importante de vaiṣṇavismo tántrico en fecha relativamente temprana.

«It is characteristic that the Kashmir tradition knows the great ASoka both as a founder of vihdras and stopas and as a fervent worshipper at the ancient Saiva shrines.» — la nota cita a M. A. Stein, editor del *Rājataraṅgiṇī*, sobre la doble memoria cachemira de Aśoka: fundador de vihāras y estūpas y devoto de los santuarios śaivas.

«For a more detailed treatment of the Saiva canon, the reader is referred to the author's fie Canon of The Saivdgama (Albany: SUNY Press, 1987).» — la nota remite a otra obra del propio autor, *The Canon of the Śaivāgama*, publicada por SUNY Press en 1987.

«is, by coincidence, both an Indo-European root meaning Yirne' and a non-Aryan root meaning 'black' or» — la nota consigna la coincidencia entre una raíz indoeuropea que significa tiempo y otra no aria que significa negro, y remite al estudio de Wendell C. Beane.

«Satire has been deftly utilised by three well-known writers, Bandin, Somadeva and K~emendra in Sanskrit with the pious motive of reforming the administrative machinery and the degenerating antisocial elements in the country.» — la nota cita a los editores de las *Obras menores de Kṣemendra* sobre el uso reformista de la sátira en tres escritores sánscritos. Tramo largo releído entero, con la guarda anticosido apagada.

«But before showing the significant truth about the world's existence in time, it has to be acknowledged that the world is. The world must exist. The most formal statement we seem capable of making about the 'world' involving a minimum of theory is that the world intelligible to our understanding is qua intelligible an existent, in whatever sense the term "world' is understood.» — la nota cita a K. Sivaraman exponiendo la posición del Siddhānta: antes de discutir la naturaleza del mundo hay que reconocer que el mundo es. Tramo largo releído entero, con la guarda anticosido apagada.

«the Buddhists receive a severe thrashing at the hands of our author and are defeated in their arguments more systematically and more directly than any other school.» — la nota cita el juicio de Madhusūdana Kaula sobre el trato que Sadyojyoti da a los budistas en la *Nareśvaraparīkṣā*.

«these %ystems' are fundamentally distinct from one another. Each has a different history, a distinct fine of teachers, a set of books in which it is propounded and a different conception of the ultimate reality» — la nota cita a K. C. Pandey definiendo qué entiende por sistemas: historia, linaje de maestros, corpus y concepción de lo último, distintos en cada uno.

«fie Divine Names by Dionysius the Areopagite, trans. C. E. Rolt.» — la nota da la edición por la que Dyczkowski cita a Dionisio Areopagita, en la traducción de C. E. Rolt; el troceo imprime *fie* por The.

«C. G. Jung, Psychology and Religion: East and West, vol. XI of the Collected Works (London: Routledge and Kegan Paul) pp. 1-2.» — la nota da la procedencia del pasaje de C. G. Jung citado en el capítulo segundo: el volumen XI de las *Obras completas*.

«Such a high state of realisation is not possible by Amvop~ya. It is only possible by S ~ k t o p ~ y a . But Anavopsya is only a stepping stone to Siiktopiiya . It is not an end in itself. It has to end in Saktopaya.» — la nota cita a Jaideva Singh sobre la insuficiencia del Medio Individual, que es escalón y no fin, y ha de desembocar en el Empoderado.

«English translation named Pratyabhijfid Kdrikd of Urpaladeva by R. K. Kaw. Srinagar: Sharada Peetha Research Centre, 1975.» — la bibliografía registra la traducción inglesa de las *Estrofas sobre el reconocimiento* por R. K. Kaw.

«Tanrrdloka by Abhinavagupta (12 vol.) with viveka by Jayaratha. Part 1 edited by M. R. SBstri; parts 2-12 edited by M. S. Kaul,» — la bibliografía registra la edición en doce volúmenes del *Tantrāloka* de Abhinavagupta con el *viveka* de Jayaratha, en la Kashmir Series of Texts and Studies.

«There are two widely differing texts published under this name. One is entirely in Sanskrit and appears in the Trivendrum Sanskrit Series, no. 130. Edited by K. SambaSiva Slstri. Trivendrum, 1934.» — la bibliografía consigna que bajo un mismo título circulan dos textos muy distintos, uno enteramente en sánscrito y otro en verso no sánscrito con comentario.

«Spandakdrikri with vytti by Kallatabhatta. K.S.T.S., no. 5, 1916. Edited by J. C. Chatterjee.» — la bibliografía registra la *Spandakārikā* con el *vṛtti* de Kallaṭabhaṭṭa, editada por J. C. Chatterjee en 1916.

«For notices of other unpublished Kashmiri Saiva texts, see Abhinavagupta l and His Works by Dr. V. Raghavan. Varanasi: Chaukhambha Orientalia, 1981.» — la sección de manuscritos remite a *Abhinavagupta and His Works* de V. Raghavan para noticias de otros textos śaivas cachemires inéditos.

«Rastogi, Navjivan. The Krama Tantricism of Kashmir. Historical and General Sources, Vol 1. Delhi: Motilal Banarsidass, 1979.» — la bibliografía registra *The Krama Tantricism of Kashmir* de Navjivan Rastogi entre los estudios modernos que Dyczkowski usa.

«Sanderson, G. S. "Purity and Power Among the Brahmins of Kashmir". 7he Category ofthe Person: Anrhropologicoland Philosophical Perspectives, Steven Lukes et al. Cambridge: Cambridge University Press. Forthcoming.» — la bibliografía registra como entonces inédito el estudio de Alexis Sanderson sobre pureza y poder entre los brahmanes de Cachemira, del que el prólogo declara deuda.

«Abhinavagupta, father of, 224; his life and works, 10-14;» — el índice de la edición, que remite por folio impreso y no por plana: la entrada de Abhinavagupta reúne su padre, su vida y sus obras.

«Aphorisms, practices taught in, 204-5; terms PrakiiSa and VimarSa absent in, 59; as presenting Saiva secret doctrine, 231; relation to Stanzas on Vibration, 204, 262-63» — la entrada del índice para los *Aforismos* recoge los tres puntos que el cuerpo discute: sus prácticas, la ausencia de los términos *prakāśa* y *vimarśa*, y su relación con las *Estrofas*.

«Contemplation (sarnddhi), 30, 122,209, 213, 214, 266; definition and six levels of, 264;» — la entrada del índice para la contemplación remite a la nota donde se dan su definición y sus seis grados.

«Freedom (svdtantrya), 122, 134, 150, 180, 196, 214, 264; and bondage, 139; concept of in Advaita VedHnta and Kashmiri Saivism, 39;» — la entrada del índice para la libertad remite entre otras cosas a la comparación entre la Advaita Vedānta y el śaivismo cachemir.

«Kashmiri Saivism, 9, 12, 14,19,87, 105, 171 ; characterisation of, 5 1-52; meaning of the term, 2-3; practice of, 8; relation with the Tantras, 13; relation to Trika, 12,225; syncretic character of, 23» — la entrada del índice para el śaivismo de Cachemira reúne su caracterización, el sentido del término, su práctica y su carácter sincrético.

«Object, 165; aesthetic, 148, 149; as aggregate of appearances (dbh8sa), 55-57; one with cognition, 48-49; as a reflection in consciousness, 67; in relation to the subject, 48,63-64, 78-80, 97, 118; sensory, as aid to worship, 150; sphere of, 113, 153;» — la entrada del índice para el objeto recoge sus tratamientos: estético, agregado de apariencias, reflejo en la consciencia y relación con el sujeto.

«Recognition school, 59, 179; relation to Spanda school, 27-28» — la entrada del índice para la escuela del Reconocimiento remite a su relación con la escuela Spanda.

«philosophy of (spandasiddhdnta), 262; as power, 29, 68, 79, 97, l l l, 1 13, 149; practice, 3 1, 171, 182;» — la entrada del índice para el Spanda recoge su filosofía, su condición de potencia y su práctica.

«Unity-in-diversity (bheddbheda), 74, 114, 130, 135, 173, 176» — la entrada del índice para la unidad-en-diversidad, con los folios impresos donde el cuerpo la trata.

«Xepnnl: Delhi, 2000 0 1987 STATE UNTVEIrSITVOF NEW YORK All Rights Reserved.» — la línea de reimpresión y la de copyright de la página de derechos; el troceo imprime *Xepnnl* donde la lectura propuesta es *Reprint*, y la cifra 2000 es el único sitio del volumen donde esa fecha aparece.

«For you every vision has become like the words of a sealed book. You give it to someone able to read and say, "Read that." He replies, "I cannot, because the book is sealed." Or else you give the book to someone who cannot read and say, "Read that." He replies, "I cannot read.» — el epígrafe de Isaías con que abre el volumen, sobre el libro sellado que ni el que sabe leer ni el que no puede leer. Tramo largo releído entero, con la guarda anticosido apagada.

«This book was originally researched and written in Oxford. I will always be grateful to Richard Gombrich, at present Boden professor of Sanskrit at Oxford University, who gave me the opportunity to do this work.» — los agradecimientos, en voz del propio Dyczkowski, sitúan la investigación en Oxford y acreditan a Richard Gombrich la oportunidad de hacerla.

«I also wish to thank Mr. G, S. Sanderson, at present lecturer in Sanskrit at the same university, whose zeal and scholarship inspired me.» — y el agradecimiento a Alexis Sanderson, entonces lector de sánscrito en Oxford; el troceo imprime *Mr. G, S. Sanderson*.

«FOR SALE IN IAiDIA ONLY Filozoficka fakulta Univerzity Karlovy v Praze Printed in India» — la leyenda de restricción de venta y la declaración de impresión de la página de derechos, con el sello de la biblioteca de la Facultad de Filosofía de la Universidad Carolina de Praga intercalado entre ambas: esas dos líneas centrales no son del libro sino del ejemplar escaneado. El troceo imprime *IAiDIA* por India.

«My gratitude also extends to a close disciple of the Late MahBmahopBdhyaya Gopinatha Kaviraj, Professor Heman Chakravarti with whom I read my first Kashmiri Saiva works in India before going to Oxford and the late Pandlt Ambikadatta Upadhyaya who taught me Sanskrit.» — la cadena de maestros indios que los agradecimientos declaran: el profesor Heman Chakravarti, discípulo de Gopinatha Kaviraj, con quien leyó sus primeras obras śaivas cachemiras antes de ir a Oxford, y el paṇḍit Ambikadatta Upadhyaya, que le enseñó sánscrito. Tramo largo releído entero, con la guarda anticosido apagada; el troceo parte el título honorífico al fin de renglón.

«MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED DELHI» — la portadilla del ejemplar, que es la de la edición india y no la de SUNY Press; las mismas palabras vuelven en el pie editorial de la plana siguiente, y por eso el tramo no es único.

«Dyczkowski, Mark S. G. The doctrine of vibration (SUNY series in Kashmir Saivism)» — la ficha catalográfica de la Library of Congress reproducida en la página de derechos, de donde salen el nombre del autor y la serie en que el volumen apareció.

Gnosis (conocimiento salvífico) — Dyczkowski nombra gnosis a la meta del camino metafísico indio y la define por contraste con el saber de cosas: no es conocimiento de las cosas sino visión de su naturaleza esencial, y es en esencia un estado o experiencia de reconocimiento.

Microcosmos (el hombre-mundo) — La homologación de cuerpo y universo recorre el libro entero: Bhairava como fuerza que mueve los sentidos abajo y el universo arriba, la emisión cósmica leída por el símil del orgasmo del que nace el hombre-microcosmos, el cuerpo como epítome del universo y templo de Dios, el macrocosmos que reposa en el microcosmos, y el yogui que reproduce en su cuerpo el Fuego del Tiempo del Huevo Cósmico.

Iniciación (recepción por grados / metamorfosis del ser) — Los grupos śaivas se ordenan en linajes de maestros que inician discípulos en los ritos de su Tantra; el maestro es el medio de realización y transmite, más que explica; la última estrofa de la segunda sección de las *Estrofas* declara que esa realización es la iniciación que confiere la naturaleza de Śiva; y el pasaje del Sin-medio niega a esa realidad última ser iniciación, iniciador o iniciado.

Imaginación (phantasia) — El Medio Individual exige al yogui esforzar la imaginación para inducir el proceso que en el nivel Divino ocurre solo, con la visualización del Fuego del Tiempo y de las letras sobre los miembros del cuerpo; y el liberado reconoce su viaje por la tierra de Māyā como un sueño, constructo de su propia imaginación.

Cadena de transmisión (quién tomó de quién) — Somānanda se dice decimonoveno en línea desde Tryambaka; Durvāsas engendra con la mente a los tres yoguis de los que salen las tres enseñanzas; Abhinavagupta sostiene la pretensión del Trika sobre la autoridad de su maestro Śambhunātha; y Jayaratha, al apelar a la tradición de los maestros, admite de hecho que no hay autoridad escritural para ella.

Secreto (lo que se jura no fijar por escrito) — Los doctrinas y prácticas del Krama se tienen por las más secretas de esta tradición; la actitud del yogui alerta se guarda en secreto dentro de su propia experiencia; y los antiguos sabios callaron su realización para no confundir a los mundanos.

Crítica de fuentes (criterios de inclusión y descarte) — Dyczkowski mide ausencias de términos para datar doctrinas —*prakāśa*, *vimarśa* y el Superego faltan en las *Estrofas* y en los *Aforismos*—, deja sin arbitrar la autoría de las *Estrofas* entre Kallaṭabhaṭṭa y Vasugupta, objeta la identificación de la Pratyabhijñā con el Trika en J. C. Chatterjee y K. C. Pandey, objeta el uso del término *sistema* en Pandey, declara oscura la relación entre *Śivasūtra* y *Spandakārikā* pese a que todos los comentaristas la afirman, y declara su desacuerdo de traducción con Raniero Gnoli.