I have recently founded Parabhairavayoga as part of the expansion of spiritual knowledge taking place with my imminent tour in India. Accordingly, I have just composed a short scripture in Sanskrit called ‘Parabhairavayogasaṁsthāpanapracodanam’, which contains the 92 basic principles of my yoga.
Parabhairavayoga means ‘Yoga of the Supreme Bhairava’. Who is Bhairava? He is the Great Lord who is everybody’s own Self. He is also called Śiva. This Śiva should not be mistaken for the well-known Vedic Śiva, who has the form of an ascetic living on the mountain Kailāsa, whose two sons are Gaṇeśa and Kārtikeya, and so on and on. This Vedic Śiva is a god or demigod, and therefore he is not Bhairava at all. Bhairava is the Tantric Śiva whose body is the entire universe, whose core is the Light of Supreme Non-dualism, who manifests, maintains and withdraws the universe, simultaneously concealing and revealing one’s own essential nature. This very Śiva appeared as Svacchandanātha at the beginning of Satyayuga in order to produce the sacred 92 tantra-s of Shaivism (64 Bhairavatantra-s, 18 Rudratantra-s and 10 Śivatantra-s) and as Nīlakaṇṭhanātha when current Kaliyuga started, in order to preserve His glorious teachings.
I wrote about the history of our beloved Trika system in Non-dual Shaivism of Kashmir – Origin. Nonetheless, Parabhairavayoga only ’embraces’ the 64 Bhairavatantra-s because these deal with absolute non-dualism, i.e. absolute unity between the Great Lord and an individual.
My scripture now:
परभैरवयोगसंस्थापनप्रचोदनम्
Parabhairavayogasaṁsthāpanapracodanam
Foundational Principles of Parabhairavayoga
- स परमेश्वरः सदैव प्रथमपदे स्थितो नित्यम्॥१॥
Sa parameśvaraḥ sadaiva prathamapade sthito nityam||1||
The Supreme Lord (saḥ parama-īśvaraḥ) (is) always (sadā eva) what goes ‘in the first place’ (prathama-pade sthitaḥ) at all times (nityam).
The Supreme Lord is always what goes ‘in the first place’ at all times. - तच्च सज्जीवनरीत्या मूलम्॥२॥
Tacca sajjīvanarītyā mūlam||2||
That (tad ca) (is) the basis (mūlam) of the right way of living (sat-jīvana-rītyāḥ).
That is the basis of the right way of living. - मम योगस्य दार्शनिकाधारः श्रीत्रिकम्॥३॥
Mama yogasya dārśanikādhāraḥ śrītrikam||3||
Venerable Trika –also known as Non-dual Shaivism of Kashmir– (śrī-trikam) (is) the philosophical basis (dārśanika-ādhāraḥ) of my Yoga (mama yogasya).
Venerable Trika (also known as Non-dual Shaivism of Kashmir) is the philosophical basis of my Yoga. - इह परमार्थं परमशिव इति पारिभाषिकनम्ना ह्वयामि॥४॥
Iha paramārthaṁ paramaśiva iti pāribhāṣikanamnā hvayāmi||4||
I call (hvayāmi) the Supreme Reality (parama-artham) by the technical name (pāribhāṣika-namnā) ‘Paramaśiva’ –the Supreme Śiva– (parama-śivaḥ iti) here (iha).
I call the Supreme Reality by the technical name ‘Paramaśiva’ (the Supreme Śiva) here. - सर्वेषामात्मा परमशिवः॥५॥
Sarveṣāmātmā paramaśivaḥ||5||
Paramaśiva (parama-śivaḥ) (is) the Self (ātmā) of everyone (sarveṣām).
Paramaśiva is the Self of everyone. - स शिवशक्तित्वेन भासमानस्तद्यथाहन्तयाभासते॥६॥
Sa śivaśaktitvena bhāsamānastadyathāhantayābhāsate||6||
He (saḥ) appears (bhāsamānaḥ… ābhāsate) as Śiva and Śakti (śivaśaktitvena), viz. (tad-yathā) as Aham (or ‘I am’) (ahantayā).
He appears as Śiva and Śakti, viz. as Aham (or ‘I am’). - शिवोऽत्युत्तमवस्तुतया प्रथमतत्त्वे वसति परमशिवश्च शिवतत्त्वादिषट्त्रिंशतत्त्वपर्यन्तसर्वपदार्थमयः स्थित इति द्वयोः पारिभाषिकविशेषः॥७॥
Śivo’tyuttamavastutayā prathamatattve vasati paramaśivaśca śivatattvādiṣaṭtriṁśatattvaparyantasarvapadārthamayaḥ sthita iti dvayoḥ pāribhāṣikaviśeṣaḥ||7||
The ‘technical’ difference (iti… pāribhāṣika-viśeṣaḥ) between Śiva and Paramaśiva –lit. between the two– (dvayoḥ) (is) that the former –lit. Śiva– (śivaḥ) resides (vasati) as the transcendent Reality (atyuttama-vastutayā) in the first category (prathama-tattve), while (ca) the latter –lit. Paramaśiva– (parama-śivaḥ) is (sthitaḥ) immanent (mayaḥ) in all (sarva) the categories (pada-artha) from Śivatattva (śiva-tattva-ādi) down to the thirty-sixth one (ṣaṭtriṁśa-tattva-paryanta).
The ‘technical’ difference between Śiva and Paramaśiva is that the former resides in the first category as the transcendent Reality, while the latter is immanent in all the categories, from Śivatattva down to the thirty-sixth one. - परमशिवस्य प्रधानलक्षणं स्वातन्त्र्यम्॥८॥
Paramaśivasya pradhānalakṣaṇaṁ svātantryam||8||
The main characteristic (pradhāna-lakṣaṇam) of Paramaśiva (parama-śivasya) (is) Svātantryam –Absolute Freedom– (svātantryam).
The main characteristic of Paramaśiva is Svātantrya (Absolute Freedom). - स निःशेषस्वतन्त्रः परनिरपेक्षत्वात्॥९॥
Sa niḥśeṣasvatantraḥ paranirapekṣatvāt||9||
He (saḥ) (is) totally Free (niḥśeṣa-svatantraḥ) because He does not depend on another (para-nirapekṣatvāt).
He is totally Free because He does not depend on another. - शेषाणां भूतानां तदाश्रयोऽस्ति तेषां वृत्तये॥१०॥
Śeṣāṇāṁ bhūtānāṁ tadāśrayo’sti teṣāṁ vṛttaye||10||
The rest of beings (śeṣāṇām bhūtānām) depend on Him (tad-āśrayaḥ asti) for their existence (teṣām vṛttaye) –e.g. when they say ‘I am human’, they borrow ‘I am’ from Him–.
The rest of beings depend on Him for their existence (e.g. when they say ‘I am human’, they borrow ‘I am’ from Him). - तत्स्वातन्त्र्यस्यान्यन्नाम शक्तिः॥११॥
Tatsvātantryasyānyannāma śaktiḥ||11||
Another (anyat) name (nāma) for His Freedom (tad-svātantryasya) (is) Śakti –His Power– (śaktiḥ).
Another name for His Freedom is Śakti (His Power). - तच्छक्तेरन्यन्नाम स्पन्दः॥१२॥
Tacchakteranyannāma spandaḥ||12||
Another (anyat) name (nāma) for His Śakti (tad-śakteḥ) (is) Spanda –the divine Vibration or Pulsation– (spandaḥ).
Another name for His Śakti is Spanda (the divine Vibration or Pulsation). - सर्वथा समदर्शी महेश्वरस्तस्य न कुत्रापि भेदोपलब्धित्वात्॥१३॥
Sarvathā samadarśī maheśvarastasya na kutrāpi bhedopalabdhitvāt||13||
The Great Lord (mahā-īśvaraḥ) (is) absolutely (sarvathā) impartial (samadarśī) due to His not seeing (tasya na… upalabdhitvāt) any difference (bheda) anywhere (kutra api).
The Great Lord is absolutely impartial due to His not seeing any difference anywhere. - तस्य न धर्मवंशस्थित्यादिविशेषो विद्यते सर्वत्र नित्यकालमेकरूपात्मत्वात्॥१४॥
Tasya na dharmavaṁśasthityādiviśeṣo vidyate sarvatra nityakālamekarūpātmatvāt||14||
To Him (tasya) there is no (na… vidyate) difference (viśeṣaḥ) of creed (dharma), race (vaṁśa), social status (sthiti) and so on (ādi), because He is the same Self (tasya… ekarūpa-ātmatvāt) in every place and time (sarvatra nityakālam).
To Him there is no difference of creed, race, social status and so on, because He is the same Self in every place and time. - परभैरवयोगे स्वतन्निसर्गैकत्वस्योपलब्धिरुत्तमार्थः॥१५॥
Parabhairavayoge svatannisargaikatvasyopalabdhiruttamārthaḥ||15||
In Parabhairavayoga (parabhairavayoge), the final (uttama) Goal (arthaḥ) (is) realization (upalabdhiḥ) of one’s own inherent unity with Him (sva-tad-nisarga-ekatvasya).
In Parabhairavayoga, the final Goal (is) realization of one’s own inherent unity with Him. - तदुपलब्धिः केवलं तदनुग्रहेणैवागन्तुं शक्यते॥१६॥
Tadupalabdhiḥ kevalaṁ tadanugraheṇaivāgantuṁ śakyate||16||
That realization (tad-upalabdhiḥ) can only come (kevalam… āgantum śakyate) through His dispensation –also called ‘Śaktipāta’ or ‘Descent of Power’– (tad-anugraheṇa eva).
That realization can only come through His dispensation (also called ‘Śaktipāta’ or ‘Descent of Power’). - न कश्चिदभ्यासो जनाय तदुपलब्धिं दातुं कल्पोऽभ्यासिनोऽसमर्थत्वात्॥१७॥
Na kaścidabhyāso janāya tadupalabdhiṁ dātuṁ kalpo’bhyāsino’samarthatvāt||17||
No (na kaścid) spiritual practice (abhyāsaḥ) is effective (kalpaḥ) in giving (dātum) that realization (tad-upalabdhim) to a person (janāya), because the one practicing is ‘asamartha’ or incapacitated (abhyāsinaḥ asamarthatvāt).
No spiritual practice is effective in giving that realization to a person, because the one practicing is ‘asamartha’ or incapacitated. - कस्मिंश्चिच्छिष्यानां व्यापारायाभ्यासः केवलम्॥१८॥
Kasmiṁścicchiṣyānāṁ vyāpārāyābhyāsaḥ kevalam||18||
Spiritual practice(s) (abhyāsaḥ) only (kevalam) serve the purpose of keeping the disciples busy (śiṣyānāṁ vyāpārāya) with something (kasmin-cid).
Spiritual practices only serve the purpose of keeping the disciples busy with something. - स्वस्थानप्रत्यावृत्त्यभिधेयस्य तीव्रप्रसरस्य सहनाय शान्तिकरवदप्यभ्यासः॥१९॥
Svasthānapratyāvṛttyabhidheyasya tīvraprasarasya sahanāya śāntikaravadapyabhyāsaḥ||19||
Spiritual practice(s) (abhyāsaḥ) also (api) act as sedatives (śāntikara-vat) to tolerate (sahanāya) the intense process (tīvra-prasarasya) of ‘returning Home’ –i.e. realization of one’s identity– (svasthāna-pratyāvṛtti-abhidheyasya).
Spiritual practices also act as sedatives to tolerate the intense process of ‘returning Home’ (i.e. realization of one’s identity). - न प्रत्यर्थिभूतं किञ्चिदेवंविधाया उपलब्धेस्तस्य सङ्कोचबुभूषावर्जम्॥२०॥
Na pratyarthibhūtaṁ kiñcidevaṁvidhāyā upalabdhestasya saṅkocabubhūṣāvarjam||20||
There is no obstacle (na pratyarthi-bhūtam kiñcid) to such realization (evaṁvidhāyāḥ upalabdheḥ) except for (varjam) His (tasya) will to continue existing (bubhūṣā) in limitation (saṅkoca).
There is no obstacle to such realization except for His will to continue existing in limitation. - न मायाप्रकृत्यहङ्कारादयः प्रत्यर्थिभूतास्तदभेदोपलब्धेः कदाचन तस्यापि सर्वविघ्नभूतत्वात्॥२१॥
Na māyāprakṛtyahaṅkārādayaḥ pratyarthibhūtāstadabhedopalabdheḥ kadācana tasyāpi sarvavighnabhūtatvāt||21||
Māyā, Prakṛti, ego, etc. (māyā-prakṛti-ahaṅkāra-ādayaḥ) are never obstacles (na… pratyarthi-bhūtāḥ… kadācana) to the realization of unity with Him (tad-abheda-upalabdheḥ), because He is all the obstacles (tasya… sarva-vighna-bhūtatvāt) too (api).
Māyā, Prakṛti, ego, etc. are never obstacles to the realization of unity with Him, because He is all the obstacles too. - द्वयं तद्विलासोऽद्वयमेव च तत्त्वम्॥२२॥
Dvayaṁ tadvilāso’dvayameva ca tattvam||22||
Dualism (dvayam) (is) His Play (tad-vilāsaḥ), while (ca) non-dualism (advayam eva) (is) the Truth (tattvam).
Dualism is His Play, while non-dualism is the Truth. - महेश्वर आं वा मा वेति भावेन न मन्यतेऽपि तु आं च मा चेति॥२३॥
Maheśvara āṁ vā mā veti bhāvena na manyate’pi tu āṁ ca mā ceti||23||
The Great Lord (mahā-īśvaraḥ) thinks not (na manyate) in terms of (bhāvena) ‘yes or no’ (ām vā mā vā iti) but (api tu) (in terms of) ‘yes and no’ (ām ca mā ca iti).
The Great Lord thinks not in terms of ‘yes or no’ but in terms of ‘yes and no’. - परभैरवयोग आत्मोपलब्धिर्मुक्तिसमानार्था बन्धान्मोक्षप्राप्तौ॥२४॥
Parabhairavayoga ātmopalabdhirmuktisamānārthā bandhānmokṣaprāptau||24||
Self-realization (ātma-upalabdhiḥ) in Parabhairavayoga (parabhairavayoge) (is) synonymous with (samānārthā) Liberation (mukti) in the sense of getting freedom (mokṣa-prāptau) from bondage (bandhāt).
Self-realization in Parabhairavayoga is synonymous with Liberation in the sense of getting freedom from bondage. - बन्धो भवति यदा स एवमिच्छति॥२५॥
Bandho bhavati yadā sa evamicchati||25||
Bondage (bandhaḥ) occurs (bhavati) when (yadā) He (saḥ) wishes (icchati) so (evam).
Bondage occurs when He wishes so. - मुक्तिर्वर्तते यदा स एवमिच्छति॥२६॥
Muktirvartate yadā sa evamicchati||26||
Liberation –absence of bondage– (muktiḥ) happens (vartate) when (yadā) He (saḥ) wishes (icchati) so (evam).
Liberation (absence of bondage) happens when He wishes so. - सर्वात्मनां महेश्वराशेषैक्यभावत्वान्नानात्मवादः प्रत्यादिष्टः॥२७॥
Sarvātmanāṁ maheśvarāśeṣaikyabhāvatvānnānātmavādaḥ pratyādiṣṭaḥ||27||
The theory (vādaḥ) of the multiple selves (nānā-ātma) is rejected (pratyādiṣṭaḥ) because all the selves are completely one (sarva-ātmanām… aśeṣa-aikya-bhāvatvāt) with the Great Lord (mahā-īśvara).
The theory of the multiple selves is rejected because all the selves are completely one with the Great Lord. - बन्धान्मोक्षः प्राप्तुं शक्यते यतः स्वयं मुक्त एव॥२८॥
Bandhānmokṣaḥ prāptuṁ śakyate yataḥ svayaṁ mukta eva||28||
Liberation (mokṣaḥ) from bondage (bandhāt) can be obtained (prāptum śakyate) because (yatas) oneself (svayam) (is) already (eva) liberated (muktaḥ).
Liberation from bondage can be obtained because one is already liberated. - यदि स्वयमधुना मुक्तो न स्यात्स मुक्तिं यातुं न शक्नुयाद्यतस्तां लब्ध्वा स पुनस्तद्वियुक्तो भवेत्॥२९॥
Yadi svayamadhunā mukto na syātsa muktiṁ yātuṁ na śaknuyādyatastāṁ labdhvā sa punastadviyukto bhavet||29||
If (yadi) one (svayam) were not (na syāt) liberated (muktaḥ) now (adhunā), he (saḥ) could not (na śaknuyāt) attain (yātum) Liberation (muktim) because (yatas) after getting (labdhvā) it (tām), he (saḥ) could lose (viyuktaḥ bhavet) it (tad) again (punar).
If one were not liberated now, he could not attain Liberation because after getting it, he could lose it again. - तस्मान्मुक्तिः सर्वाक्रान्ता च लभ्यार्था तथा॥३०॥
Tasmānmuktiḥ sarvākrāntā ca labhyārthā tathā||30||
Therefore (tasmāt), Liberation (muktiḥ) is the possession of everybody (sarva-ākrāntā) as well as (ca… tathā) the Goal to be attained (labhya-arthā).
Therefore, Liberation is the possession of everybody as well as the Goal to be attained. - अभीक्ष्णप्रश्नापेक्षया किंकर्तव्यता विशिष्टदशायां विशिष्टदेश इत्यादि सदा समानोत्तरं परमशिवानुग्रहेण परमशिवाभेदसाक्षात्कार इति॥३१॥
Abhīkṣṇapraśnāpekṣayā kiṁkartavyatā viśiṣṭadaśāyāṁ viśiṣṭadeśa ityādi sadā samānottaraṁ paramaśivānugraheṇa paramaśivābhedasākṣātkāra iti||31||
With reference to (apekṣayā) the frequent (abhīkṣṇa) question (praśna) (about) ‘what to do (kiṁkartavyatā) under certain circumstances (viśiṣṭa-daśāyām), in a certain place (viśiṣṭa-deśe) and such (iti-ādi)‘, the answer is always the same (sadā samāna-uttaram): ‘To realize (sākṣātkāraḥ) by Paramaśiva’s Grace (parama-śiva-anugraheṇa) that one is Paramaśiva (parama-śiva-abheda… iti)‘.
With reference to the frequent question about ‘what to do under certain circumstances, in a certain place and such’, the answer is always the same: ‘To realize by Paramaśiva’s Grace that one is Paramaśiva’. - मुक्तिमुद्दिश्य यावज्जीवेनाप्रधानाः सर्वान्यनिष्पत्तयो यतोऽशीर्षकदेहवन्मुक्तिहीनं जीवितम्॥३२॥
Muktimuddiśya yāvajjīvenāpradhānāḥ sarvānyaniṣpattayo yato’śīrṣakadehavanmuktihīnaṁ jīvitam||32||
All other achievements (sarva-anya-niṣpattayaḥ) in life (yāvat-jīvena) are secondary (apradhānāḥ) with respect to (uddiśya) Liberation (muktim), because (yatas) a life (jīvitam) without Liberation (mukti-hīnam) (is) like (vat) a body without a head (aśīrṣakadeha).
All other achievements in life are secondary with respect to Liberation, because a life without Liberation is like a body without a head. - मुक्तेः परमशेषेण सार्थं जीवितम्॥३३॥
Mukteḥ paramaśeṣeṇa sārthaṁ jīvitam||33||
Life (jīvitam) makes full sense (aśeṣeṇa sārtham) after (param) Liberation (mukteḥ).
Life makes full sense after Liberation. - परमशिवदृष्ट्या यज्जीवितसञ्ज्ञं तद्विलासस्तेनैकत्वमुपलब्धुमसमर्थस्य नरस्य दृष्ट्या च यत्किञ्चित्तत्॥३४॥
Paramaśivadṛṣṭyā yajjīvitasañjñaṁ tadvilāsastenaikatvamupalabdhumasamarthasya narasya dṛṣṭyā ca yatkiñcittat||34||
That (tad) which (yad) is called (sañjñam) life (jīvita) (is) a Play (vilāsaḥ) from Paramaśiva’s viewpoint (parama-śiva-dṛṣṭyā) and (ca) any other thing (yad kiñcid tad) from the viewpoint (dṛṣṭyā) of a limited individual (narasya) who cannot (asamarthasya) realize (upalabdhum) (his) unity (ekatvam) with Him (tena).
That which is called life is a Play from Paramaśiva’s viewpoint and any other thing from the viewpoint of a limited individual who cannot realize his unity with Him. - अयं महेश्वरस्तद्गाम्भीर्यादुन्मज्ज्य स्वेच्छया तत्प्रकाशं त्यजति-निषेधयति सङ्कोचं च स्वीकरोति॥३५॥
Ayaṁ maheśvarastadgāmbhīryādunmajjya svecchayā tatprakāśaṁ tyajati-niṣedhayati saṅkocaṁ ca svīkaroti||35||
This (ayam) Great Lord (mahā-īśvaraḥ), coming out (unmajjya) of His depths (tad-gāmbhīryāt), willingly (sva-icchayā) renounces/denies (tyajati-niṣedhayati) His Light (tad-prakāśam) and (ca) accepts (svīkaroti) limitation (saṅkocam).
This Great Lord, coming out of His depths, willingly renounces/denies His Light and accepts limitation. - तत्प्रकाशत्यागः-निषेधो नरस्य निजाशुद्धिरूपाणवमलनामधेयः॥३६॥
Tatprakāśatyāgaḥ-niṣedho narasya nijāśuddhirūpāṇavamalanāmadheyaḥ||36||
The act of renouncing/denying (tyāgaḥ-niṣedhaḥ) His (tad) Light (prakāśa) is called (nāmadheyaḥ) Āṇavamala (āṇava-mala) or (rūpa) the primordial impurity (nija-aśuddhiḥ) of a limited individual (narasya).
The act of renouncing/denying His Light is called Āṇavamala or the primordial impurity of a limited individual. - एतन्निषेधजन्य उद्भूतान्धकारो मायाख्यः॥३७॥
Etanniṣedhajanya udbhūtāndhakāro māyākhyaḥ||37||
The resulting (udbhūta) darkness (andhakāraḥ) being brought about (janyaḥ) by this denial (etad-niṣedha) is known as (ākhyaḥ) Māyā (māyā).
The resulting darkness being brought about by this denial is known as Māyā. - निःशेषवास्तवीयं माया सा हि स्वस्य शक्तेरवभासमात्रा॥३८॥
Niḥśeṣavāstavīyaṁ māyā sā hi svasya śakteravabhāsamātrā||38||
This (iyam) Māyā (māyā) (is) completely ‘real’ (niḥśeṣa-vāstavī) because (hi) she (sā) (is) just (mātrā) a manifestation (avabhāsa) of His own Śakti or Power (svasya śakteḥ).
This Māyā is completely ‘real’ because she is just a manifestation of His own Śakti or Power. - समासेन परभैरवयोगे न किञ्चिन्मोहात्मकविश्वं विद्यतेऽस्य विश्वस्याशेषतात्त्विकरूपतच्छक्त्युत्थितत्वात्॥३९॥
Samāsena parabhairavayoge na kiñcinmohātmakaviśvaṁ vidyate’sya viśvasyāśeṣatāttvikarūpatacchaktyutthitatvāt||39||
All in all (samāsena), there is no (na kiñcid… vidyate) illusory universe (moha-ātmaka-viśvam) in Parabhairavayoga (parabhairavayoge), because this universe has come come forth (asya viśvasya… utthitatvāt) from His Śakti (tad-śakti), who is (rūpa) totally (aśeṣa) Real (tāttvika).
All in all, there is no illusory universe in Parabhairavayoga, because this universe has come forth from His Śakti, who is totally Real. - यत्स स्वेच्छया तत्प्रकाशं त्यजति-निषेधयति तत्स स्वयं पुनः स्वप्रकाशं स्वीकरिष्यति॥४०॥
Yatsa svecchayā tatprakāśaṁ tyajati-niṣedhayati tatsa svayaṁ punaḥ svaprakāśaṁ svīkariṣyati||40||
As (yad) He (saḥ), of His own Will (sva-icchayā), renounces/denies (tyajati-niṣedhayati) His Light (tad-prakāśam), it is Him who (tad saḥ svayam) will accept (svīkariṣyati) His Light (sva-prakāśam) again (punar).
As He, of His own Will, renounces/denies His Light, it is Him who will accept His Light again. - स्वप्रकाशे पुनस्तत्स्वीकृत एतन् मुक्तिरात्मोपलब्धिर्वा नाम॥४१॥
Svaprakāśe punastatsvīkṛta etan muktirātmopalabdhirvā nāma||41||
When He accepts His Light again (sva-prakāśe punar tad-svīkṛte), this (etad) is known as (nāma) Liberation (muktiḥ) or (vā) Self-realization (ātma-upalabdhiḥ).
When He accepts His Light again, this is known as Liberation or Self-realization. - एतत्समाप्त्यां न कश्चिन्नरकृतः प्रयत्नः कल्पो यतो नरो मायानन्तरमाविर्भूतकॢप्तिर्भवति॥४२॥
Etatsamāptyāṁ na kaścinnarakṛtaḥ prayatnaḥ kalpo yato naro māyānantaramāvirbhūtakḷptirbhavati||42||
No (na kaścid) effort (prayatnaḥ) performed (kṛtaḥ) by a limited individual (nara) can accomplish this (etad-samāptyām… kalpaḥ) because (yatas) the limited individual (naraḥ) is (bhavati) an invention (kḷptiḥ) that was manifested (āvirbhūta) after (anantaram) Māyā (māyā).
No effort performed by a limited individual can accomplish this, because the limited individual is an invention that was manifested after Māyā. - अत एव वशो मायायाः सततमयं नरः॥४३॥
Ata eva vaśo māyāyāḥ satatamayaṁ naraḥ||43||
Consequently (atas eva), this (ayam) limited individual (naraḥ) (is) constantly (satatam) under the sway (vaśaḥ) of Māyā (māyāyāḥ).
Consequently, this limited individual is constantly under the sway of Māyā. - तस्मात्परभैरवयोगोत्तमार्थलाभे सर्वदाकल्पो नरस्तस्य स्वप्रकाशनिषेधप्रसरोपफलत्वात्॥४४॥
Tasmātparabhairavayogottamārthalābhe sarvadākalpo narastasya svaprakāśaniṣedhaprasaropaphalatvāt||44||
So (tasmāt), the limited individual (naraḥ) is ever unable (sarvadā akalpaḥ) to attain (lābhe) the final Goal (uttama-artha) of Parabhairavayoga (parabhairavayoga) because he is a byproduct (tasya… upaphalatvāt) of the process (prasara) of denial (niṣedha) of His (sva) Light (prakāśa).
So, the limited individual is ever unable to attain the final Goal of Parabhairavayoga because he is a byproduct of the process of denial of His Light. - यच्च स सन् निषिद्धतत्प्रकाशे विषये तत्स एवान्धकारसङ्कुल उच्यते॥४५॥
Yacca sa san niṣiddhatatprakāśe viṣaye tatsa evāndhakārasaṅkula ucyate||45||
And (ca) because (yad) he (saḥ) is existing (san) in the realm (viṣaye) where His Light has been denied (niṣiddha-tad-prakāśe), he (tad saḥ eva) is said to be (ucyate) one who is full of (saṅkulaḥ) darkness (andhakāra).
And because he is existing in the realm where His Light has been denied, he is said to be one who is full of darkness. - प्रकाशं विवरितुमसमर्थं तिमिरं प्रत्युत प्रकाशस्तिमिरं विवृणोति॥४६॥
Prakāśaṁ vivaritumasamarthaṁ timiraṁ pratyuta prakāśastimiraṁ vivṛṇoti||46||
Darkness (timiram) cannot (asamartham) reveal (vivaritum) Light (prakāśam), but on the contrary (pratyuta), Light (prakāśaḥ) reveals (vivṛṇoti) darkness (timiram).
Darkness cannot reveal Light, but on the contrary, Light reveals darkness. - नर एतत्सुगमतत्त्वार्थग्रहणं केवलं तद्दिव्यप्रसादतः सम्भाव्यम्॥४७॥
Nara etatsugamatattvārthagrahaṇaṁ kevalaṁ taddivyaprasādataḥ sambhāvyam||47||
Understanding (grahaṇam) this (etad) simple (sugama) truth (tattvārtha) about the limited individual (nare) is only possible (kevalam… sambhāvyam) by His divine favor (tad-divya-prasādataḥ).
Understanding this simple truth about the limited individual is only possible by His divine favor. - बुद्धिकल्पनामात्रेणैव जनमागन्तुमनलमेतद्ग्रहणम्॥४८॥
Buddhikalpanāmātreṇaiva janamāgantumanalametadgrahaṇam||48||
This (etad) understanding (grahaṇam) cannot (analam) come (āgantum) to a person (janam) by means of mere (mātreṇa eva) intellectual (buddhi) speculation (kalpanā).
This understanding cannot come to a person by means of mere intellectual speculation. - योग्यतर्कार्थे बौद्धाज्ञानं विनाशयितव्यम्॥४९॥
Yogyatarkārthe bauddhājñānaṁ vināśayitavyam||49||
To reason adequately (yogya-tarka-arthe), bauddhājñāna or intellectual ignorance (bauddha-ajñānam) must be dissolved (vināśayitavyam).
To reason adequately, bauddhājñāna or intellectual ignorance must be dissolved. - बौद्धाज्ञानं देहप्राणादावात्ममानित्वम्॥५०॥
Bauddhājñānaṁ dehaprāṇādāvātmamānitvam||50||
Bauddhājñāna (bauddha-ajñānam) (is) considering (mānitvam) the physical body, vital energy, etc. (deha-prāṇa-ādau) to be oneself (ātma).
Bauddhājñāna is considering the physical body, vital energy, etc. to be oneself. - बौद्धाज्ञानोच्छेदस्तु न पर्याप्तः पौरुषाज्ञानसञ्ज्ञस्य द्वितीयाज्ञानप्रकारस्य सन्निधेर्हेतोः॥५१॥
Bauddhājñānocchedastu na paryāptaḥ pauruṣājñānasañjñasya dvitīyājñānaprakārasya sannidherhetoḥ||51||
But (tu) the removal (ucchedaḥ) of bauddhājñāna (bauddha-ajñāna) is not (na) enough (paryāptaḥ), because of (hetoḥ) the presence (sannidheḥ) of the second type of ignorance (dvitīya-ajñāna-prakārasya) called (sañjñasya) pauruṣājñāna or ignorance about the Self (pauruṣa-ajñāna).
But the removal of bauddhājñāna is not enough, because of the presence of the second type of ignorance called pauruṣājñāna or ignorance about the Self. - पौरुषाज्ञानमात्मनि बद्धजनात्मकनरमानित्वम्॥५२॥
Pauruṣājñānamātmani baddhajanātmakanaramānitvam||52||
Pauruṣājñāna (pauruṣa-ajñānam) (is) considering (mānitvam) the Self –oneself– (ātmani) to be a limited individual (nara), i.e. a person in bondage (baddha-jana-ātmaka).
Pauruṣājñāna is considering the Self (oneself) to be a limited individual, i.e. a person in bondage. - पौरुषाज्ञानं मानुषगुरुणा वा शिवेनैव वा कृताद्दीक्षाया उच्छिन्नम्॥५३॥
Pauruṣājñānaṁ mānuṣaguruṇā vā śivenaiva vā kṛtāddīkṣāyā ucchinnam||53||
Pauruṣājñāna (pauruṣa-ajñānam) (is) removed (ucchinnam) by initiation (dīkṣāyāḥ) carried out (kṛtāt) by the human Guru (mānuṣa-guruṇā) or (vā… vā) by Śiva Himself (śivena eva).
Pauruṣājñāna is removed by initiation carried out by the human Guru or by Śiva Himself. - बौद्धाज्ञानं शिवशास्त्राध्ययनत उच्छिन्नं न चान्यथा॥५४॥
Bauddhājñānaṁ śivaśāstrādhyayanata ucchinnaṁ na cānyathā||54||
Bauddhājñāna (bauddha-ajñānam) (is) removed (ucchinnam) by studying (adhyayanataḥ) the scriptures (śāstra) of Śiva (śiva) and (ca) not (na) otherwise (anyathā).
Bauddhājñāna is removed by studying the scriptures of Śiva and not otherwise. - द्विधाकाराज्ञानसमुच्छेदं विना स्वमुक्तिलाभोऽपूर्णः॥५५॥
Dvidhākārājñānasamucchedaṁ vinā svamuktilābho’pūrṇaḥ||55||
Without (vinā) full removal (samucchedam) of both kinds (dvidhākāra) of ignorance (ajñāna), one’s own (sva) achievement (lābhaḥ) of Liberation (mukti) (is) not perfect (apūrṇaḥ).
Without full removal of both kinds of ignorance, one’s own achievement of Liberation is not perfect. - दीक्षा च शिवशास्त्राध्ययनं च तस्यानुग्रहप्रदानकृत्यं भवतो यतस्तस्य प्रसादं विना न केनापि तद्बृहत्कार्यं कर्तुं शक्यते॥५६॥
Dīkṣā ca śivaśāstrādhyayanaṁ ca tasyānugrahapradānakṛtyaṁ bhavato yatastasya prasādaṁ vinā na kenāpi tadbṛhatkāryaṁ kartuṁ śakyate||56||
Both initiation and (dīkṣā ca… ca) studying (adhyayanam) scriptures (śāstra) of Śiva (śiva) are (bhavataḥ) His (tasya) act (kṛtyam) of Grace bestowal (anugraha-pradāna), because (yatas) nobody can accomplish (na kena api… kartum śakyate) that huge task (tad-bṛhat-kāryam) without (vinā) His (tasya) favor (prasādam).
Both initiation and studying scriptures of Śiva are His act of Grace bestowal, because nobody can accomplish that huge task without His favor. - मानुषगुरुः साक्षाच्छिव एव शास्त्रेषु पुनः शिवतुल्य इति स उक्तः स्थूलदेहसन्निधेः॥५७॥
Mānuṣaguruḥ sākṣācchiva eva śāstreṣu punaḥ śivatulya iti sa uktaḥ sthūladehasannidheḥ||57||
The human Guru (mānuṣa-guruḥ) (is) Śiva Himself (śivaḥ eva) in person (sākṣāt), but (punar) in the scriptures (śāstreṣu) he (saḥ) is mentioned to be (uktaḥ) ‘just like (tulyaḥ) Śiva (śiva… iti)‘ because of the presence (sannidheḥ) of the physical body (sthūla-deha).
The human Guru is Śiva Himself in person, but in the scriptures he is mentioned to be ‘just like Śiva’ because of the presence of the physical body. - परभैरवयोगे गुर्वाज्ञानुवर्तनं सिद्धिकारि॥५८॥
Parabhairavayoge gurvājñānuvartanaṁ siddhikāri||58||
Obedience (anuvartanam) to Guru’s commands (guru-ājñā) (is) the key to success (siddhi-kāri) in Parabhairavayoga (parabhairavayoge).
Obedience to the Guru’s commands is the key to success in Parabhairavayoga. - परभैरवयोगे गुरोरात्मनि विलीनस्वात्मत्वरूपस्तद्यथा गुरुणैकत्वसमासादनात्मकः शिष्यार्थः॥५९॥
Parabhairavayoge gurorātmani vilīnasvātmatvarūpastadyathā guruṇaikatvasamāsādanātmakaḥ śiṣyārthaḥ||59||
The goal (arthaḥ) of a disciple (śiṣya) in Parabhairavayoga (parabhairavayoge) consists of (rūpaḥ) merging his self (vilīna-sva-ātmatva) into the Self (ātmani) of the Guru (guroḥ), i.e. (tad yathā) it consists of (ātmakaḥ) becoming one (ekatva-samāsādana) with the Guru (guruṇā).
The goal of a disciple in Parabhairavayoga consists of merging his self into the Self of the Guru, i.e. it consists of becoming one with the Guru. - यत्तस्य सङ्कोचस्वीकारात्प्रादुर्भूतं तत् सकलाज्ञानतिमिरं परमशिवात्मगुरुणास्य संयोगस्य प्रभोच्छिनत्ति॥६०॥
Yattasya saṅkocasvīkārātprādurbhūtaṁ tat sakalājñānatimiraṁ paramaśivātmaguruṇāsya saṁyogasya prabhocchinatti||60||
The Light (prabhā) of this union (asya saṁyogasya) with Guru, with Paramaśiva (parama-śiva-ātma-guruṇā), removes (ucchinatti) all the darkness of ignorance (tad sakala-ajñāna-timiram), which (yad) appeared (prādurbhūtam) due to His accepting (tasya… svīkārāt) limitation (saṅkoca).
The Light of this union with Guru, with Paramaśiva, removes all the darkness of ignorance, which appeared due to His accepting limitation. - भूयश्चाप्ययं संयोगस्तदनुग्रहेण संसिद्धः॥६१॥
Bhūyaścāpyayaṁ saṁyogastadanugraheṇa saṁsiddhaḥ||61||
Once again (bhūyas ca api), this (ayam) union (saṁyogaḥ) is thoroughly accomplished (saṁsiddhaḥ) by His Grace (tad-anugraheṇa).
Once again, this union is thoroughly accomplished by His Grace. - यो बौद्धपौरुषाज्ञानयोरामिषतां यातो नरः स स्वगुरोरात्मनि विलीनस्वशिष्यात्मत्वरूपकार्यस्य सम्पादनेऽसमर्थवन्मन्यते॥६२॥
Yo bauddhapauruṣājñānayorāmiṣatāṁ yāto naraḥ sa svagurorātmani vilīnasvaśiṣyātmatvarūpakāryasya sampādane’samarthavanmanyate||62||
The limited individual (naraḥ) who (yaḥ) has fallen prey (āmiṣatām yātaḥ) to bauddhājñāna and pauruṣājñāna (bauddha-pauruṣa-ajñānayoḥ) is considered (saḥ… manyate) to be ‘asamartha’ –incapacitated– (asamartha-vat) as regards accomplishing (sampādane) the task (kāryasya) of merging his ‘disciple’ self (vilīna-sva-śiṣya-ātmatva-rūpa) into the Self (ātmani) of his Guru (sva-guroḥ).
The limited individual who has fallen prey to bauddhājñāna and pauruṣājñāna is considered to be ‘asamartha’ (incapacitated) as regards accomplishing the task of merging his ‘disciple’ self into the Self of his Guru. - स तद्विभवरूपप्रकाशनिषेधादाविर्भूतान्निजाशुद्धेरसमर्थोऽस्ति॥६३॥
Sa tadvibhavarūpaprakāśaniṣedhādāvirbhūtānnijāśuddherasamartho’sti||63||
He (saḥ) is (asti) incapacitated (asamarthaḥ) on account of his own impurity (nija-aśuddheḥ) which appeared (āvirbhūtāt) due to His denying (tad… niṣedhāt) His own (tad) Light (prakāśa), His own (tad) Glory (vibhava-rūpa).
He is incapacitated on account of his own impurity which appeared due to His denying His own Light, His own Glory. - एतदसमर्थत्वसामर्थ्याच्च नरः परमार्थस्वभावपूर्णज्ञानेन रहितः॥६४॥
Etadasamarthatvasāmarthyācca naraḥ paramārthasvabhāvapūrṇajñānena rahitaḥ||64||
As a result of (sāmarthyāt ca) this (etad) incapacity (asamarthatva), a limited individual (naraḥ) lacks (rahitaḥ) perfect knowledge (pūrṇa-jñānena) about the nature (sva-bhāva) of Supreme Reality (parama-artha).
As a result of this incapacity, a limited individual lacks perfect knowledge about the nature of Supreme Reality. - तस्य बन्धनस्थितिः स्वप्रयत्नैस्तेनोच्छेत्तुं न सर्वथा शक्यते सा तत्प्रसादत उच्छिन्नैव॥६५॥
Tasya bandhanasthitiḥ svaprayatnaistenocchettuṁ na sarvathā śakyate sā tatprasādata ucchinnaiva||65||
His (tasya) state (sthitiḥ) of bondage (bandhana) cannot be removed (ucchettum na… śakyate) by himself (tena) through his own efforts (sva-prayatnaiḥ) in any possible way (na sarvathā); it is only removed (sā… ucchinnā eva) by His favor (tad-prasādataḥ).
His state of bondage cannot be removed by himself through his own efforts in any possible way; it is only removed by His favor. - यावत्परमशिवस्य दिव्यविलासौ मुक्तिबन्धौ तावन्नरस्य सततौ पीडाप्रभवौ तावेव॥६६॥
Yāvatparamaśivasya divyavilāsau muktibandhau tāvannarasya satatau pīḍāprabhavau tāveva||66||
While (yāvat) bondage and Liberation (mukti-bandhau) are a divine Play (divya-vilāsau) in the case of Paramaśiva (parama-śivasya), they (tāvat… tau eva) (are) a constant (satatau) source (prabhavau) of suffering (pīḍā) in the case of the limited individual (narasya).
While bondage and Liberation are a divine Play in the case of Paramaśiva, they are a constant source of suffering in the case of the limited individual. - नरस्य यावज्जीवं कृच्छ्राणि सर्वाणि स्वबन्धमूलानि न चान्ये वस्तुनि॥६७॥
Narasya yāvajjīvaṁ kṛcchrāṇi sarvāṇi svabandhamūlāni na cānye vastuni||67||
All (sarvāṇi) the problems (kṛcchrāṇi) a limited individual has (narasya) during his lifetime (yāvat-jīvam) are rooted in his bondage (sva-bandha-mūlāni) and (ca) not (na) in another thing (anye vastuni).
All the problems a limited individual has during his lifetime are rooted in his bondage and not in another thing. - तस्मिन्सततमवधानं दातुमसामर्थ्याभिप्रायो बन्धः॥६८॥
Tasminsatatamavadhānaṁ dātumasāmarthyābhiprāyo bandhaḥ||68||
Bondage (bandhaḥ) means the incapacity (asāmarthya-abhiprāyaḥ) to keep focus (avadhānam dātum) on Him (tasmin) constantly (satatam).
Bondage means the incapacity to keep focus on Him constantly. - साधनायामध्यात्ममार्गे सहसोद्गमिष्यन्ति सिद्धयः॥६९॥
Sādhanāyāmadhyātmamārge sahasodgamiṣyanti siddhayaḥ||69||
During the sādhanā (sādhanāyām) (or) spiritual path (adhyātma-mārge), supernatural powers (siddhayaḥ) will appear (udgamiṣyanti) all of a sudden (sahasā).
During the sādhanā or spiritual path, supernatural powers will appear all of a sudden. - तेन तादृक्सिद्धयः सर्वास्त्यक्तव्या यतस्तं पातयेयुस्ताः॥७०॥
Tena tādṛksiddhayaḥ sarvāstyaktavyā yatastaṁ pātayeyustāḥ||70||
One must abandon (tena… tyaktavyāḥ) all (sarvāḥ) those supernatural powers (tādṛk-siddhayaḥ) because (yatas) they (tāḥ) could cause one’s fall (tam pātayeyuḥ).
One must abandon all those supernatural powers because they could cause one’s fall. - तस्मिन्सततमवधानं दातुं सामर्थ्यात्मकबन्धशून्यत्वाभिप्राया मुक्तिः॥७१॥
Tasminsatatamavadhānaṁ dātuṁ sāmarthyātmakabandhaśūnyatvābhiprāyā muktiḥ||71||
Liberation (muktiḥ) means (abhiprāyā) absence of (śūnyatva) bondage (bandha) or the capacity (sāmarthya-ātmaka) to keep focus (avadhānam dātum) on Him (tasmin) constantly (satatam).
Liberation means absence of bondage or the capacity to keep focus on Him constantly. - स्वशक्तीनां विस्तार इति मुक्तेर्निर्वचनान्तरम्॥७२॥
Svaśaktīnāṁ vistāra iti mukternirvacanāntaram||72||
Another (antaram) definition (nirvacana) of Liberation (mukteḥ) (is) ‘expansion (vistāraḥ) of one’s own Powers (sva-śaktīnām… iti)‘.
Another definition of Liberation is ‘expansion of one’s own Powers’. - सङ्कोचे यावत्स्वयं वर्तते तावदतिसङ्कुचितशक्तिः सोऽर्थात्तस्मिन्सततावधानं दानेऽसमर्थत्वं विद्यते॥७३॥
Saṅkoce yāvatsvayaṁ vartate tāvadatisaṅkucitaśaktiḥ so’rthāttasminsatatāvadhānaṁ dāne’samarthatvaṁ vidyate||73||
While (yāvat) one lives (svayam vartate) in limitation (saṅkoce), his own Powers are heavily contracted (tāvat ati-saṅkucita-śaktiḥ saḥ), which implies (arthāt… vidyate) a state of incapacity (asamarthatvam) when it comes to always keeping focus (satata-avadhānaṁ dāne) on Him (tasmin).
While one lives in limitation, his own Powers are heavily contracted, which implies a state of incapacity when it comes to always keeping focus on Him. - सद्यः कृतो मुक्तिप्रसरोऽतिसङ्कोचात्तु तं स्वयं चिरस्थिततयानुभवति॥७४॥
Sadyaḥ kṛto muktiprasaro’tisaṅkocāttu taṁ svayaṁ cirasthitatayānubhavati||74||
The process (prasaraḥ) of Liberation (mukti) is carried out (kṛtaḥ) at once (sadyas) but (tu) due to heavy limitation (ati-saṅkocāt), one experiences (svayam… anubhavati) it (tam) as taking a long time (cira-sthitatayā).
The process of Liberation is carried out at once but due to heavy limitation, one experiences it as taking a long time. - यदा स्वयमन्ततो मुक्तो भवति तदा स कदाचित्केनचिदनुपहततया स्वात्मानमनुभवति यन्निरर्गलचमत्कारमुत्पादयति॥७५॥
Yadā svayamantato mukto bhavati tadā sa kadācitkenacidanupahatatayā svātmānamanubhavati yannirargalacamatkāramutpādayati||75||
When (yadā) one becomes (svayam… bhavati) finally (antatas) liberated (muktaḥ), he (tadā saḥ) experiences (anubhavati) that his own Self –Paramaśiva– (sva-ātmānam) has never been affected by anything (kadācid kenacid anupahatatayā), which (yad) generates (utpādayati) overwhelming amazement (nirargala-camatkāram).
When one becomes finally liberated, he experiences that his own Self (Paramaśiva) has never been affected by anything, which generates overwhelming amazement. - यदा स्वयमन्ततो मुक्तो भवति तदा स नित्यमुक्ततयात्मानमनुभवति॥७६॥
Yadā svayamantato mukto bhavati tadā sa nityamuktatayātmānamanubhavati||76||
When (yadā) one becomes (svayam… bhavati) finally (antatas) liberated (muktaḥ), he (tadā saḥ) experiences (anubhavati) that he has always been liberated (nitya-muktatayā ātmānam).
When one becomes finally liberated, he experiences that he has always been liberated. - मुक्त्यां तद्विभवस्य विपुलानुभवस्य हेतोः स्वयं स्वस्थूलशरीरात्परिहातुं शक्नुयात्॥७७॥
Muktyāṁ tadvibhavasya vipulānubhavasya hetoḥ svayaṁ svasthūlaśarīrātparihātuṁ śaknuyāt||77||
During Liberation (muktyām), one could (svayam… śaknuyāt) lose (parihātum) his (sva) physical body (sthūla-śarīrāt) because of (hetoḥ) the massive Experience (vipula-anubhavasya) of His Glory (tad-vibhavasya).
During Liberation, one could lose his physical body because of the massive Experience of His Glory. - यदि शरीरमतिजीवेत्तर्हि स स्वयं जीवन्मुक्त इत्युदाह्रियेत॥७८॥
Yadi śarīramatijīvettarhi sa svayaṁ jīvanmukta ityudāhriyeta||78||
If (yadi) the body (śarīram) survives (atijīvet), one (tarhi saḥ svayam) is called (udāhriyeta) Jīvanmukta or liberated while living (jīvat-muktaḥ iti).
If the body survives, one is called Jīvanmukta or liberated while living. - यदि शरीरं म्रियेत तर्हि स स्वयं विदेहमुक्त इत्याख्यायेत॥७९॥
Yadi śarīraṁ mriyeta tarhi sa svayaṁ videhamukta ityākhyāyeta||79||
If (yadi) the body (śarīram) dies (mriyeta), one (tarhi saḥ svayam) is named (ākhyāyeta) Videhamukta or liberated after leaving the body –i.e. after the body dies– (videha-muktaḥ iti).
If the body dies, one is named Videhamukta or liberated after leaving the body (i.e. after the body dies). - धृतशरीरस्य विमुक्तजनस्य च त्यक्तशरीरस्य मोक्षितजनस्य चायं विशेषो मुक्तिं लभमानं तज्जनं निरीक्षमाणैः केवलमुपलभ्यते॥८०॥
Dhṛtaśarīrasya vimuktajanasya ca tyaktaśarīrasya mokṣitajanasya cāyaṁ viśeṣo muktiṁ labhamānaṁ tajjanaṁ nirīkṣamāṇaiḥ kevalamupalabhyate||80||
This (ayam) difference (viśeṣaḥ) between a liberated person (vimukta-janasya) who retains the body (dhṛta-śarīrasya) and (ca… ca) one –lit. a liberated person– (mokṣita-janasya) who leaves the body (tyakta-śarīrasya) is only perceived (kevalam upalabhyate) by the ones watching (nirīkṣamāṇaiḥ) that person (tad-janam) while he is getting (labhamānam) Liberation (muktim).
This difference between a liberated person who retains the body and one who leaves the body is only perceived by the ones watching that person while he is getting Liberation. - मुक्तेः पश्चाद्यद्यदीदृङ्निर्मुक्तजन इच्छति तत्तत्स कर्तुं कल्पः॥८१॥
Mukteḥ paścādyadyadīdṛṅnirmuktajana icchati tattatsa kartuṁ kalpaḥ||81||
After (paścāt) Liberation (mukteḥ), such free person (īdṛk-nirmukta-janaḥ) can (kalpaḥ) do (kartum) whatever he wishes (yad yad… icchati… tad tad saḥ).
After Liberation, such free person can do whatever he wishes. - प्रारब्धकर्म विहाय विमुक्तजनोऽनन्यकर्मः॥८२॥
Prārabdhakarma vihāya vimuktajano’nanyakarmaḥ||82||
Apart from prārabdhakarma –the karma which has already started to bear fruits– (prārabdha-karma vihāya), the liberated person (vimukta-janaḥ) has no other karma (an-anya-karmaḥ).
Apart from prārabdhakarma (the karma which has already started to bear fruits), the liberated person has no other karma. - तस्मात्स यत्किञ्चित्कर्म करणे शक्नोति न तु कदाचित्तत्कर्मविषयं शुभफलमितरद्वादत्ते॥८३॥
Tasmātsa yatkiñcitkarma karaṇe śaknoti na tu kadācittatkarmaviṣayaṁ śubhaphalamitaradvādatte||83||
Therefore (tasmāt), he (saḥ) can (śaknoti) do (karaṇe) any (yad kiñcid) action (karma) and never (na tu kadācid) receives (ādatte) the good or bad fruit (śubha-phalam itarat vā) coming from (viṣayam) that (tad) action (karma).
Therefore, he can do any action and he never receives the good or bad fruit coming from that action. - तेन यद्यपि नान्यत्किञ्चित्कर्तव्यं तथापि स सोत्साहमन्यजनोत्कर्षपरः सर्वदा॥८४॥
Tena yadyapi nānyatkiñcitkartavyaṁ tathāpi sa sotsāhamanyajanotkarṣaparaḥ sarvadā||84||
There is nothing else for him to do (tena yadi api na anyat kiñcid kartavyam), yet (tathā api) he (saḥ) is always actively occupied (sotsāham… paraḥ sarvadā) in elevating (utkarṣa) other (anya) people (jana).
There is nothing else for him to do, yet he is always actively occupied in elevating other people. - स समाप्तात्मोपलब्धिरूपमानुषसत्तार्थः॥८५॥
Sa samāptātmopalabdhirūpamānuṣasattārthaḥ||85||
He (saḥ) has accomplished the Goal of human existence, viz. Self-realization (samāpta-ātma-upalabdhi-rūpa-mānuṣa-sattā-arthaḥ).
He has accomplished the Goal of human existence, viz. Self-realization. - यदुपलब्धमहेश्वरैकत्वः स तन्निष्प्रयोजनान्यजन्मा॥८६॥
Yadupalabdhamaheśvaraikatvaḥ sa tanniṣprayojanānyajanmā||86||
Because (yad) he (saḥ) has realized his unity with the Great Lord –Paramaśiva– (upalabdha-mahā-īśvara-ekatvaḥ), to him there is no need of another birth (tad niṣprayojana-anya-janmā).
Because he has realized his unity with the Great Lord (Paramaśiva), to him there is no need of another birth. - गुरुतां वाध्यात्मकवितां वा यत्किञ्चनभावितां वा तज्जनो गन्तुं क्षमः स पुनर्नित्यं परोत्कर्षासक्तः॥८७॥
Gurutāṁ vādhyātmakavitāṁ vā yatkiñcanabhāvitāṁ vā tajjano gantuṁ kṣamaḥ sa punarnityaṁ parotkarṣāsaktaḥ||87||
That (tad) person (janaḥ) can (kṣamaḥ) become (gantum) a Guru (gurutām), a spiritual poet (adhyātma-kavitām) or (vā… vā… vā) any other thing (yad kiñcana-bhāvitām), but (punar) he (saḥ) is all the time with an eye to (nityaṁ… āsaktaḥ) elevating (utkarṣa) others (para).
That person can become a Guru, a spiritual poet or any other thing, but he is all the time with an eye to elevating others. - यावज्जीवं तज्जनः परमशिवतुल्यः स्थूलदेहसन्निधेर्यथा पूर्वं मयोक्तम्॥८८॥
Yāvajjīvaṁ tajjanaḥ paramaśivatulyaḥ sthūladehasannidheryathā pūrvaṁ mayoktam||88||
While that person lives (yāvat-jīvam tad-janaḥ), he is just like (tulyaḥ) Paramaśiva (parama-śiva) because of the presence (sannidheḥ) of the physical body (sthūla-deha), as (yathā) I mentioned (mayā uktam) previously (pūrvam).
While that person lives, he is just like Paramaśiva because of the presence of the physical body, as I mentioned previously. - स्वदेहपाते स परमशिवविलीनः स्थूलदेहाभावाच्च निःशेषेण तद्भूयत्वं प्राप्तः॥८९॥
Svadehapāte sa paramaśivavilīnaḥ sthūladehābhāvācca niḥśeṣeṇa tadbhūyatvaṁ prāptaḥ||89||
When his body falls (sva-deha-pāte), he (saḥ) merges into Paramaśiva (parama-śiva-vilīnaḥ) and (ca) becomes completely Him (niḥśeṣeṇa tad-bhūyatvaṁ prāptaḥ) due to the absence (abhāvāt) of the physical body (sthūla-deha).
When his body falls, he merges into Paramaśiva and becomes completely Him due to the absence of the physical body. - विमुक्तजनदिव्यज्ञानमूलो न तु बद्धजनपरिमितज्ञानमूलो मुक्तिमार्गोऽयं परभैर्वयोगो नाम॥९०॥
Vimuktajanadivyajñānamūlo na tu baddhajanaparimitajñānamūlo muktimārgo’yaṁ parabhairvayogo nāma||90||
This (ayam) way (mārgaḥ) of Liberation (mukti) called (nāma) Parabhairavayoga (parabhairavayogaḥ) is rooted in (mūlaḥ… mūlaḥ) the divine (divya) Knowledge (jñāna) of the liberated (vimukta) person (jana) and not (na tu) in the limited knowledge (parimita-jñāna) of a person (jana) in bondage (baddha).
This way of Liberation called Parabhairavayoga is rooted in the divine Knowledge of the liberated person and not in the limited knowledge of a person in bondage. - सङ्कोचवर्तिनो जनस्याखिलं ज्ञानं तस्य तीव्रतरबन्धत्वं यातम्॥९१॥
Saṅkocavartino janasyākhilaṁ jñānaṁ tasya tīvratarabandhatvaṁ yātam||91||
All (akhilam) the knowledge (jñānam) of the person (janasya) who lives (vartinaḥ) in limitation (saṅkoca) becomes more bondage (tīvratara-bandhatvam yātam) to him (tasya).
All the knowledge of the person who lives in limitation becomes more bondage to him. - विमुक्तजनस्य ज्ञानं परेषां स्वातन्त्र्यप्रभवतां गतम्॥९२॥
Vimuktajanasya jñānaṁ pareṣāṁ svātantryaprabhavatāṁ gatam||92||
The Knowledge (jñānam) of the liberated person (vimukta-janasya) becomes a source (prabhavatām gatam) of Freedom (svātantrya) to others (pareṣām).
The Knowledge of the liberated person becomes a source of Freedom to others.
Through this list of 92 principles I have laid firm foundations for the brand-new Parabhairavayoga. May the minds of the ones looking for the Truth meditate on my simple teachings enunciated here. May all this be for the welfare of all!
Om̐ namaḥ śivāya!