Indeed this Infinitely-extended (vibhu), omniscient, saviour of the world who has made to descend (avatṛ-) through this or that distinction the whole Sacred Text (śāstra), whose essence are the letters (mātṛkā), this one1 wins ||
Now, through saying that all Sacred Texts (āgama) are a single sentence, with the second half [of the verse2] he (Abhinavagupta) announces that he will convey the knowledge of the validity of all Sacred Texts:
Now, here the coming together (melana3) of all Sacred Texts is said |
In this regard, he said, to begin with, the characteristic in general of the Sacred Text:
Here, to begin with, this whole ancient worldly usage [occurs] || 1|| after consideration of the prasiddhi (accepted notion), and this (latter) is called “Sacred Text” (āgama) |
Here, to begin with, after consideration of the accepted notions, which have been produced a long time ago as those which have not been eradicated by other accepted notions, this whole worldly usage [occurs], that is, all indeed act in this world accordingly. This is the meaning [of the verse]. And this very accepted notion is called “Sacred Text”, this means that [the accepted notion] is liable to be used in the world through that word (āgama). As has been said:
The accepted notion is in common experience the Sacred Text | (half śloka)
Seeing one, there being the vision of the unseeable and non seeing [it] there not being the vision of it, a person meets the effect (kārya) even without people who tell it ||
1Possibly ko 'pi instead of kopaḥ. Alternatively: “[the Lord], receptacle of the omniscient ones” (sarvavitkoṣaḥ), alluding to the ṛṣis etc., who can legitimately pronounce the Veda because they derive their authority from God.
2The first half closes the preceding chapter.
3 mixing with each other.