A short commentary on the aphorisms 32 to 62 of Parabhairavayogasaṁsthāpanapracodanam:
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.
मुक्तिमुद्दिश्य मोक्षविषये यावज्जीवेन यावज्जीवमप्रधाना गौणाः सर्वान्यनिष्पत्तयो सर्वापरसाधनानि यतो यस्मादशीर्षकदेहवदशिरस्कतनुवन्मुक्तिहीनं जीवितं मोक्षरहितो जीवः। बन्दिशालिकायाः कक्षवरे यद्यपि स्वयं वसेत्तथापि तस्मिन्सम्भोगस्वाच्छन्द्याभावत्वादतिपीडा सुदुःखमपि भवेद्यत्स्वयं सुसमृद्धो यद्यपि स्यात्तथापि सोऽतिसुखी न भवेत्तस्य तत्तदनुभवसम्भोगासमर्थत्वात्॥३२॥
Muktimuddiśya mokṣaviṣaye yāvajjīvena yāvajjīvamapradhānā gauṇāḥ sarvānyaniṣpattayo sarvāparasādhanāni yato yasmādaśīrṣakadehavadaśiraskatanuvanmuktihīnaṁ jīvitaṁ mokṣarahito jīvaḥ| Bandiśālikāyāḥ kakṣavare yadyapi svayaṁ vasettathāpi tasminsambhogasvācchandyābhāvatvādatipīḍā suduḥkhamapi bhavedyatsvayaṁ susamṛddho yadyapi syāttathāpi so’tisukhī na bhavettasya tattadanubhavasambhogāsamarthatvāt||32||
All other achievements (sarva-anya-niṣpattayaḥ sarva-apara-sādhanāni) in life (yāvat-jīvena yāvat-jīvam) are secondary or subordinate (apradhānāḥ gauṇāḥ) with respect to/with reference to (uddiśya… viṣaye) Liberation or Emancipation (muktim… mokṣa), because (yatas yasmāt) a life/existence (jīvitam… jīvaḥ) without Liberation/devoid of Emancipation (mukti-hīnam… mokṣa-rahitaḥ) (is) like (vat) a body without a head (aśīrṣakadeha… aśiraskatanu). Although (yadi api) one (svayam) could live (vaset) in the best cell (kakṣa-vare) of a prison (bandiśālikāyāḥ), yet (tathā api), since in him there is no freedom (tasmin… svācchandya-abhāvatvāt) to fully enjoy (sambhoga), there would be (bhavet) tremendous suffering (ati-pīḍā) (and) great pain (su-duḥkham api); to wit (yad), even if (yadi api) oneself (svayam) were (syāt) excessively prosperous (su-samṛddhaḥ), nevertheless (tathā api) one (saḥ) could not be (na bhavet) completely happy (ati-sukhī) due to his incapacity (tasya… asamarthatvāt) to fully enjoy (sambhoga) the various (tad-tad) experiences (anubhava)||32||
All other achievements in life are secondary or subordinate with respect to/with reference to Liberation or Emancipation, because a life/existence without Liberation/devoid of Emancipation (is) like a body without a head. Although one could live in the best cell of a prison, yet, since in him there is no freedom to fully enjoy, there would be tremendous suffering (and) great pain; to wit, even if oneself were excessively prosperous, nevertheless one could not be completely happy due to his incapacity to fully enjoy the various experiences.
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.
मुक्तेः परं मोक्षात्पश्चादशेषेण सार्थं जीवितं निखिलेनार्थान्वितो जीवः। प्राङ्मुक्तेर्बन्धपदे मुक्तिरेव गरिष्ठार्थः सम्यग्भोगस्वाच्छन्द्याभावत्वात्परमार्थग्रहणाभावत्वाच्चिदानन्दैकघनरूपस्वस्वभावख्यात्यभावत्वात्तन्मायाकृतस्वप्नदर्शनभावत्वान्मुक्त्याः परञ्च परमार्थोपलब्धेः परमार्थतो विश्वदर्शनतोऽखिलेनार्थोपेतः स्वजीवो भवति परमशिवात्मनोऽद्भुतस्वरूपस्याविरतग्रहणादेव॥३३॥
Mukteḥ paraṁ mokṣātpaścādaśeṣeṇa sārthaṁ jīvitaṁ nikhilenārthānvito jīvaḥ| Prāṅmukterbandhapade muktireva gariṣṭhārthaḥ samyagbhogasvācchandyābhāvatvātparamārthagrahaṇābhāvatvāccidānandaikaghanarūpasvasvabhāvakhyātyabhāvatvāttanmāyākṛtasvapnadarśanabhāvatvānmuktyāḥ parañca paramārthopalabdheḥ paramārthato viśvadarśanato’khilenārthopetaḥ svajīvo bhavati paramaśivātmano’dbhutasvarūpasyāviratagrahaṇādeva||33||
Life or existence (jīvitam… jīvaḥ) makes full sense (aśeṣeṇa sārtham), i.e. is completely full of meaning (nikhilena artha-anvitaḥ), after (param… paścāt) Liberation or Emancipation (mukteḥ… mokṣāt). Before (prāk) Liberation (mukteḥ) —in the state (pade) of bondage (bandha)—, only Liberation (muktiḥ eva) is the most important thing (gariṣṭha-arthaḥ) as there is no freedom (svācchandya-abhāvatvāt) to fully enjoy (samyak-bhoga) (simply) because one does not perceive (grahaṇa-abhāvatvāt) the Highest Reality (parama-artha), i.e. because one does not realize (khyāti-abhāvatvāt) his own (sva) essential nature (sva-bhāva) which is one compact mass (eka-ghana-rūpa) of Consciousness and Bliss (cid-ānanda) (and instead) one sees (darśana-bhāvatvāt) a dream (svapna) manufactured (kṛta) by His Māyā (tad-māyā); and (ca) after (param) Liberation (muktyāḥ), since there is realization (upalabdheḥ) of the Highest Reality (parama-artha) —i.e. since one sees the universe (viśva-darśanatas) such as it is (parama-arthatas)—, one’s life (sva-jīvaḥ) is (bhavati) totally (akhilena) replete with meaning (artha-upetaḥ) on account of the constant perception (avirata-grahaṇāt eva) of the wondrous essential nature (adbhuta-sva-rūpasya) that is Paramaśiva (parama-śiva-ātmanaḥ)||33||
Life or existence makes full sense, i.e. is completely full of meaning, after Liberation or Emancipation. Before Liberation —in the state of bondage—, only Liberation is the most important thing as there is no freedom to fully enjoy (simply) because one does not perceive the Highest Reality, i.e. because one does not realize his own essential nature which is one compact mass of Consciousness and Bliss (and instead) one sees a dream manufactured by His Māyā; and after Liberation, since there is realization of the Highest Reality —i.e. since one sees the universe such as it is—, one’s life is totally replete with meaning on account of the constant perception of the wondrous essential nature that is Paramaśiva.
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.
परमशिवदृष्ट्या परमात्मदृष्ट्या यज्जीवितसञ्ज्ञं जीवितं नाम तद्विलासः क्रीडा तेन परमेश्वरेणैकत्वमैक्यमुपलब्धुं ग्रहीतुमसमर्थस्याकल्पस्य नरस्याणोर्दृष्ट्या च यत्किञ्चित्तत्। स्वजीवितं भद्रं यदि वाभद्रं वा मिश्रणं वा भवति सदाह्लादशालिविलासः परमशिवस्य सर्वैक्यतो बन्धनस्थस्य किन्तु स्वात्माज्ञानसङ्कीर्णस्वप्नोपमभेदविनिःसृतधर्माधर्ममूलकचिन्तासक्तस्य नरस्य जीवो यत्किञ्चिदस्ति तथाहीन्द्रियसुखाय जीवितमिति वा पीडासङ्कुलदिव्यं जीवितमिति वा कर्मविषयानृण्यं गमनाय बन्धनवेश्म जीवितमिति वा इत्यादि॥३४॥
Paramaśivadṛṣṭyā paramātmadṛṣṭyā yajjīvitasañjñaṁ jīvitaṁ nāma tadvilāsaḥ krīḍā tena parameśvareṇaikatvamaikyamupalabdhuṁ grahītumasamarthasyākalpasya narasyāṇordṛṣṭyā ca yatkiñcittat| Svajīvitaṁ bhadraṁ yadi vābhadraṁ vā miśraṇaṁ vā bhavati sadāhlādaśālivilāsaḥ paramaśivasya sarvaikyato bandhanasthasya kintu svātmājñānasaṅkīrṇasvapnopamabhedaviniḥsṛtadharmādharmamūlakacintāsaktasya narasya jīvo yatkiñcidasti tathāhīndriyasukhāya jīvitamiti vā pīḍāsaṅkuladivyaṁ jīvitamiti vā karmaviṣayānṛṇyaṁ gamanāya bandhanaveśma jīvitamiti vā ityādi||34||
That (tad) which (yad) is called (sañjñam… nāma) life (jīvita… jīvitam) (is) a Play or Pastime (vilāsaḥ krīḍā) from Paramaśiva’s viewpoint (parama-śiva-dṛṣṭyā) —from the viewpoint (dṛṣṭyā) of the Supreme Self (parama-ātma)— and (ca) any other thing (yad kiñcid tad) from the viewpoint (dṛṣṭyā) of a limited individual (narasya) —from the viewpoint (dṛṣṭyā) of an atomic self (aṇoḥ)— who cannot (asamarthasya akalpasya) realize or apprehend (upalabdhum grahītum) (his) unity or identity (ekatvam aikyam) with Him (tena), i.e. with the Supreme Lord (parama-īśvareṇa). One’s life (sva-jīvitam), whether (yadi vā) (it is) good (bhadram), bad (abhadram) or (vā… vā) mixture (miśraṇam), is (bhavati) always (sadā) a Paramaśiva’s (parama-śivasya) Play (vilāsaḥ) full of (śāli) Delight (āhlāda) as He is one with all (sarva-aikyatas); however (kintu), to a limited individual (narasya) in captivity (bandhana-sthasya) (and) attached to (saktasya) thoughts (cintā) based on (mūlaka) what is right or wrong (dharma-adharma) —which originates (viniḥsṛta) in a dream-like (svapna-upama) duality (bheda) crowded with (saṅkīrṇa) ignorance (ajñāna) about his own Self (sva-ātma)—, life (jīvaḥ) is (asti) any other thing (yad kiñcid) —for example (tathāhi): ‘Life (jīvitam) (is) for sensual pleasures (indriya-sukhāya… iti)‘ or (vā) ‘Life (jīvitam) (is) an ordeal (divyam) full of (saṅkula) suffering (pīḍā… iti)‘ or (vā) ‘Life (jīvitam) (is) a prison (bandhana-veśma) for paying off karmic debts (karma-viṣaya-ānṛṇyaṁ gamanāya… iti)‘, etc. (iti-ādi)—||34||
That which is called life (is) a Play or Pastime from Paramaśiva’s viewpoint —from the viewpoint of the Supreme Self— and any other thing from the viewpoint of a limited individual —from the viewpoint of an atomic self— who cannot realize or apprehend (his) unity or identity with Him, i.e. with the Supreme Lord. One’s life, whether (it is) good, bad or mixture, is always a Paramaśiva’s Play full of Delight as He is one with all; however, to a limited individual in captivity (and) attached to thoughts based on what is right or wrong —which originates in a dream-like duality crowded with ignorance about his own Self—, life is any other thing —for example: ‘Life (is) for sensual pleasures’ or ‘Life (is) an ordeal full of suffering’ or ‘Life (is) a prison for paying off karmic debts’, etc.—.
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.
अयं महेश्वरः परमशिवस्तद्गाम्भीर्यात्स्वागाधताया उन्मज्ज्य निर्गम्य स्वेच्छया स्वेच्छापूर्वं तत्प्रकाशं स्वालोकं त्यजति-निषेधयति सङ्कोचं पारिमित्यं च स्वीकरोति प्रतिगृह्णाति। शिवशक्त्यात्मकाहमिदंविषयसम्यगद्वयोत्पन्नमायादिपृथिवीपर्यन्तैकत्रिंशत्तत्त्वरूपाशुद्धाध्वप्रपञ्चार्थं येन स्थूलसूक्ष्मविश्वे इमे आभासेते सदाशिव-शक्ति-वामा-ज्येष्ठा-रौद्री-अघोर-परमघोर-घोर-घोरानन-भीम-भीषण-वमन-पिवन-वामदेवी-अघोरा-अम्बिका-क्रोध-हालाहलरुद्र-अभिधानेष्वष्टादशमणिनिभभुवनेष्वगण्यबैन्दवदेह्यलङ्कृतं शिवादिसद्विद्यान्ततत्त्ववितन्वन्तं चिदानन्दमयं स्वविभाविप्रकाशं स खलु त्यजति-निषेधयति॥३५॥
Ayaṁ maheśvaraḥ paramaśivastadgāmbhīryātsvāgādhatāyā unmajjya nirgamya svecchayā svecchāpūrvaṁ tatprakāśaṁ svālokaṁ tyajati-niṣedhayati saṅkocaṁ pārimityaṁ ca svīkaroti pratigṛhṇāti| Śivaśaktyātmakāhamidaṁviṣayasamyagadvayotpannamāyādipṛthivīparyantaikatriṁśattattvarūpāśuddhādhvaprapañcārthaṁ yena sthūlasūkṣmaviśve ime ābhāsete sadāśiva-śakti-vāmā-jyeṣṭhā-raudrī-aghora-paramaghora-ghora-ghorānana-bhīma-bhīṣaṇa-vamana-pivana-vāmadevī-aghorā-ambikā-krodha-hālāhalarudra-abhidhāneṣvaṣṭādaśamaṇinibhabhuvaneṣvagaṇyabaindavadehyalaṅkṛtaṁ śivādisadvidyāntatattvavitanvantaṁ cidānandamayaṁ svavibhāviprakāśaṁ sa khalu tyajati-niṣedhayati||35||
This (ayam) Great Lord (mahā-īśvaraḥ) —Paramaśiva (parama-śivaḥ)—, coming out (unmajjya nirgamya) of His depths (tad-gāmbhīryāt sva-agādhatāyāḥ), willingly (sva-icchayā sva-icchā-pūrvam) renounces/denies (tyajati-niṣedhayati) His Light or Splendor (tad-prakāśam sva-ālokam) and (ca) accepts/assumes (svīkaroti pratigṛhṇāti) limitation or contraction (saṅkocam pārimityam). For the manifestation (prapañca-artham) of the impure (aśuddha) course (adhva) composed of thirty-one categories (ekatriṁśat-tattva-rūpa) from Māyā (māyā-ādi) down to the earth element (pṛthivī-paryanta), which is produced (utpanna) from the complete duality (samyak-advaya) between ‘I’ and ‘This’ (aham-idam-viṣaya) —i.e. (between) Śiva and Śakti (śiva-śakti-ātmaka)—, so that (yena) these (ime) two universes (viśve), gross and subtle (sthūla-sūkṣma), flash into view (ābhāsete), He (saḥ) certainly (khalu) renounces/denies (tyajati-niṣedhayati) His (sva) glorious (vibhāvi) Light (prakāśam) teeming with (mayam) Consciousness and Bliss (cit-ānanda), extending (vitanvantam) from the Śiva category down to the Sadvidyā category (śiva-ādi-sadvidyā-anta-tattva), (and) being adorned (alaṅkṛtam) with myriads of (agaṇya) beings endowed with bodies made up of Bindu (baindava-dehi) (residing) in eighteen gem-like worlds (aṣṭādaśa-maṇi-nibha-bhuvaneṣu) whose names are (as follows) (abhidhāneṣu): Sadāśiva, Śakti, Vāmā, Jyeṣṭhā, Raudrī, Aghora, Paramaghora, Ghora, Ghorānana, Bhīma, Bhīṣaṇa, Vamana, Pivana, Vāmadevī, Aghorā, Ambikā, Krodha and Hālāhalarudra (sadāśiva-śakti-vāmā-jyeṣṭhā-raudrī-aghora-paramaghora-ghora-ghorānana-bhīma-bhīṣaṇa-vamana-pivana-vāmadevī-aghorā-ambikā-krodha-hālāhalarudra)||35||
This Great Lord —Paramaśiva—, coming out of His depths, willingly renounces/denies His Light or Splendor and accepts/assumes limitation or contraction. For the manifestation of the impure course composed of thirty-one categories from Māyā down to the earth element, which is produced from the complete duality between ‘I’ and ‘This’ —i.e. (between) Śiva and Śakti—, so that these two universes, gross and subtle, flash into view, He certainly renounces/denies His glorious Light teeming with Consciousness and Bliss, extending from the Śiva category down to the Sadvidyā category, (and) being adorned with myriads of beings endowed with bodies made up of Bindu (residing) in eighteen gem-like worlds whose names are (as follows): Sadāśiva, Śakti, Vāmā, Jyeṣṭhā, Raudrī, Aghora, Paramaghora, Ghora, Ghorānana, Bhīma, Bhīṣaṇa, Vamana, Pivana, Vāmadevī, Aghorā, Ambikā, Krodha and Hālāhalarudra.
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.
तत्प्रकाशस्य तदालोकस्य त्यागः-निषेधो नरस्याणोर्निजाशुद्धिरूपाणवमलनामधेयः। यदा महेश्वरोऽशेषपारिमित्यमुत्पदायितुं व्यवस्यति तदा सर्वशक्त्यात्मकस्वस्वभावावरणे तिरोधानकृत्ये सा प्रथमगतिर्या स्वेच्छाशक्तेर्महासङ्कोचमात्रत्वेन भासमाना यन् मायातत्त्वोपरि सद्विद्यातत्त्वाधश्च तस्य मायाशक्तिकृतमहामायाहृदये स्वपूर्णत्वबृहदाकुञ्चनत्वेन वक्ष्यमाणपौरुषबौद्धाज्ञानरूपाणवमलाख्यार्थात्प्रकाशोपेतानां स्वातन्त्र्यहीनानामपरामहामायास्थानां विज्ञानाकलनामनां प्रमातॄणां च निखिलेन मायाशून्यरूपकारणशरीरमयानां प्रलयाकलनामधेयानां प्रमातॄणां चाखिलेन सूक्ष्मस्थूलशरीरमयानां सकलाभिधानानां प्रमातॄणां च प्रपञ्चे हेतुरेवाणवमलमेतद्भवति॥३६॥
Tatprakāśasya tadālokasya tyāgaḥ-niṣedho narasyāṇornijāśuddhirūpāṇavamalanāmadheyaḥ| Yadā maheśvaro’śeṣapārimityamutpadāyituṁ vyavasyati tadā sarvaśaktyātmakasvasvabhāvāvaraṇe tirodhānakṛtye sā prathamagatiryā svecchāśaktermahāsaṅkocamātratvena bhāsamānā yan māyātattvopari sadvidyātattvādhaśca tasya māyāśaktikṛtamahāmāyāhṛdaye svapūrṇatvabṛhadākuñcanatvena vakṣyamāṇapauruṣabauddhājñānarūpāṇavamalākhyārthātprakāśopetānāṁ svātantryahīnānāmaparāmahāmāyāsthānāṁ vijñānākalanāmanāṁ pramātṝṇāṁ ca nikhilena māyāśūnyarūpakāraṇaśarīramayānāṁ pralayākalanāmadheyānāṁ pramātṝṇāṁ cākhilena sūkṣmasthūlaśarīramayānāṁ sakalābhidhānānāṁ pramātṝṇāṁ ca prapañce heturevāṇavamalametadbhavati||36||
The act of renouncing/denying (tyāgaḥ-niṣedhaḥ) His (tad… tad) Light or Splendor (prakāśasya… ālokasya) is called (nāmadheyaḥ) Āṇavamala (āṇava-mala) or (rūpa) the primordial impurity (nija-aśuddhiḥ) of a limited individual (narasya) —of an atomic self (aṇoḥ)—. When (yadā) the Great Lord (mahā-īśvaraḥ) decides (vyavasyati) to bring about (utpadāyitum) full limitation (aśeṣa-pārimityam), then (tadā) the first movement (sā prathama-gatiḥ) in the act of tirodhāna (tirodhāna-kṛtye) —i.e. in the act of concealing (āvaraṇe) His own (sva) essential nature (sva-bhāva) which consists of (ātmaka) all (sarva) the powers (śakti)—, that (yā) appears (bhāsamānā) merely as (mātratvena) a great (mahā) contraction (saṅkoca) of His (sva) Power of Will (icchā-śakteḥ), namely (yad), (that appears) as a massive contraction (bṛhat-ākuñcanatvena) of His (sva) Fullness (pūrṇatva) in the core (hṛdaye) of Mahāmāyā (mahā-māyā) manufactured (kṛta) by His Māyāśakti (tasya māyā-śakti) —above (upari) the Māyā category (māyā-tattva) and (ca) below (adhas) the Sadvidyā category (sadvidyā-tattva)—, is called (ākhyā) Āṇavamala (āṇava-mala) with its two aspects of pauruṣājñāna and bauddhājñāna (pauruṣa-bauddha-ajñāna-rūpa) —which –the two aspects– will be spoken about later (vakṣyamāṇa)—; in other words (arthāt), this (etad) Āṇavamala (āṇava-malam) is (bhavati) indeed the cause (hetuḥ eva) of the manifestation (prapañce) of the experients/knowers (pramātṝṇām… pramātṝṇām… pramātṝṇām) called (nāmanām… nāmadheyānām… abhidhānānām) Vijñānākala-s (vijñāna-akala) —dwelling in (sthānām) the lower portion of Mahāmāyā (aparā-mahāmāyā), endowed with (upetānām) Light –Śiva– (prakāśa) (but) deprived of (hīnānām) Absolute Freedom –Śakti– (svātantrya)—, Pralayākala-s (pralaya-akala) —completely (nikhilena) identified with (mayānām) the causal body (kāraṇa-śarīra) in the form of (rūpa) Māyā’s void (māyā-śūnya)— and (ca… ca… ca) Sakala-s (sakala) —totally (akhilena) identified with (mayānām) the subtle (sūkṣma) (and) gross (sthūla) bodies (śarīra)—||36||
The act of renouncing/denying His Light or Splendor is called Āṇavamala or the primordial impurity of a limited individual —of an atomic self—. When the Great Lord decides to bring about full limitation, then the first movement in the act of tirodhāna —i.e. in the act of concealing His own essential nature which consists of all the powers—, that appears merely as a great contraction of His Power of Will, namely, (that appears) as a massive contraction of His Fullness in the core of Mahāmāyā manufactured by His Māyāśakti —above the Māyā category and below the Sadvidyā category—, is called Āṇavamala with its two aspects of pauruṣājñāna and bauddhājñāna —which –the two aspects– will be spoken about later—; in other words, this Āṇavamala is indeed the cause of the manifestation of the experients/knowers called Vijñānākala-s —dwelling in the lower portion of Mahāmāyā, endowed with Light –Śiva– (but) deprived of Absolute Freedom –Śakti–—, Pralayākala-s —completely identified with the causal body in the form of Māyā’s void— and Sakala-s —totally identified with the subtle (and) gross bodies.
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.
एतन्निषेधजन्य एतत्प्रत्याख्यानप्रभव उद्भूतान्धकारो मायाख्य उद्भूततिमिरं मायानाम। मायेयं महेश्वरस्वभावमावृण्वतीवानन्तसर्वज्ञशिवं सततं संशयमयेन प्रतिपदं भ्रान्ताकुलितचेतनेन वराकनरेण परिणामं गमयति यथाक्रमं भेदप्रथाशुभाशुभकर्मविषयपरिमितकर्तृत्वात्मकाभ्यां मायीयकार्ममलनामधेयाभ्यां द्व्यधिकमलाभ्यां च यथाक्रमं क्रियाज्ञानेच्छानन्दचिच्छक्तिघटिततत्पञ्चमुख्यशक्तिगणसङ्कुचितरूपैः कलाविद्यारागकालनियत्यभिधानैः पञ्चकञ्चुकैश्चोपकृता॥३७॥
Etanniṣedhajanya etatpratyākhyānaprabhava udbhūtāndhakāro māyākhya udbhūtatimiraṁ māyānāma| Māyeyaṁ maheśvarasvabhāvamāvṛṇvatīvānantasarvajñaśivaṁ satataṁ saṁśayamayena pratipadaṁ bhrāntākulitacetanena varākanareṇa pariṇāmaṁ gamayati yathākramaṁ bhedaprathāśubhāśubhakarmaviṣayaparimitakartṛtvātmakābhyāṁ māyīyakārmamalanāmadheyābhyāṁ dvyadhikamalābhyāṁ ca yathākramaṁ kriyājñānecchānandacicchaktighaṭitatatpañcamukhyaśaktigaṇasaṅkucitarūpaiḥ kalāvidyārāgakālaniyatyabhidhānaiḥ pañcakañcukaiścopakṛtā||37||
The resulting (udbhūta… udbhūta) darkness (andhakāraḥ… timiram) being brought about or generated (janyaḥ… prabhavaḥ) by this denial (etad-niṣedha… etad-pratyākhyāna) is known as/called (ākhyaḥ… nāma) Māyā (māyā… māyā). This (iyam) Māyā (māyā), by drawing a veil (āvṛṇvatī), as it were (iva), over the essential nature (sva-bhāvam) of the Great Lord (mahā-īśvara), transforms (pariṇāmam gamayati) the infinite all-knowing (ananta-sarvajña) Śiva (śivam) into a miserable limited individual (varāka-nareṇa) who is constantly full of doubts (satatam saṁśaya-mayena) (and) whose mind (cetanena) is troubled (ākulita) by error (bhrānta) at every step (pratipadam), assisted –i.e. Māyā being aided– (upakṛtā) by two additional impurities (dvi-adhika-malābhyām) called (nāmadheyābhyām) Māyīyamala and Kārmamala (māyīya-kārma-mala) —which consist of (ātmakābhyām) a spreading out (prathā) of duality/differences (bheda) (and) limited (parimita) doership/agency (kartṛtva) relating to (viṣaya) good and bad (śubha-aśubha) actions (karma) respectively (yathākramam)— and (ca… ca) by five kañcuka-s or sheaths (pañca-kañcukaiḥ) known as (abhidhānaiḥ) Kalā, Vidyā, Rāga, Kāla and Niyati (kalā-vidyā-rāga-kāla-niyati) —which are the contracted aspects (saṅkucita-rūpaiḥ) of His (tad) group (gaṇa) of five (pañca) main (mukhya) Powers (śakti) composed of (ghaṭita) the Kriyā-Jñāna-Icchā-Ānanda-Cit śakti-s (kriyā-jñāna-icchā-ānanda-cit-śakti), respectively (yathākramam)—||37||
The resulting darkness being brought about or generated by this denial is known as/called Māyā. This Māyā, by drawing a veil, as it were, over the essential nature of the Great Lord, transforms the infinite all-knowing Śiva into a miserable limited individual who is constantly full of doubts (and) whose mind is troubled by error at every step, assisted –i.e. Māyā being aided– by two additional impurities called Māyīyamala and Kārmamala —which consist of a spreading out of duality/differences (and) limited doership/agency relating to good and bad actions respectively— and by five kañcuka-s or sheaths known as Kalā, Vidyā, Rāga, Kāla and Niyati —which are the contracted aspects of His group of five main Powers composed of the Kriyā-Jñāna-Icchā-Ānanda-Cit śakti-s, respectively—.
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.
निःशेषवास्तवी निखिलतात्त्विकीयं माया मोहात्मका सा हि यतः स्वस्य परमशिवस्य शक्तेः स्वातन्त्र्यस्यावभासमात्रा प्रादुर्भावमात्रा। यत्परभैरवयोगे मायानिर्वचनीया नास्ति यथाद्वैतवेदान्तोपदिष्टापि तु सा परमेश्वरस्वातन्त्र्यस्य वास्तविकप्रपञ्चोऽस्ति तन्मायैव स्वात्मनि परमात्मना हितमवगुण्ठनवद्वर्तमानेव तस्मादन्यात्मनोऽभावत्वाद्भेदोत्पादनाय नात्र संशयः॥३८॥
Niḥśeṣavāstavī nikhilatāttvikīyaṁ māyā mohātmakā sā hi yataḥ svasya paramaśivasya śakteḥ svātantryasyāvabhāsamātrā prādurbhāvamātrā| Yatparabhairavayoge māyānirvacanīyā nāsti yathādvaitavedāntopadiṣṭāpi tu sā parameśvarasvātantryasya vāstavikaprapañco’sti tanmāyaiva svātmani paramātmanā hitamavaguṇṭhanavadvartamāneva tasmādanyātmano’bhāvatvādbhedotpādanāya nātra saṁśayaḥ||38||
This (iyam) Māyā consisting of delusion (māyā moha-ātmakā) (is) completely ‘real’ (niḥśeṣa-vāstavī nikhila-tāttvikī) because (hi yatas) she (sā) (is) just (mātrā… mātrā) a manifestation (avabhāsa… prādurbhāva) of His own Śakti or Power (svasya śakteḥ), i.e. of the Absolute Freedom (svātantryasya) of Paramaśiva (parama-śivasya). Because (yad) in Parabhairavayoga (parabhairavayoge) Māyā (māyā) is (asti) not (na) indescribable (anirvacanīyā) as (yathā) indicated (upadiṣṭā) by non-dualistic Vedānta (advaita-vedānta) but she is rather (api tu sā… asti) a real (vāstavika) manifestation (prapañcaḥ) of the Absolute Freedom (svātantryasya) of the Supreme Lord (parama-īśvara), therefore (tad) Māyā herself (māyā eva) acts (vartamānā) like (vat) a veil (avaguṇṭhana) placed (hitam) by the Supreme Self (parama-ātmanā) on Himself (sva-ātmani), as it were (iva) —since there is no other Self (anya-ātmanaḥ abhāvatvāt) besides Himself (tasmāt)—, in order to produce (utpādanāya) differences/duality (bheda), no doubt about it (na atra saṁśayaḥ)||38||
This Māyā consisting of delusion (is) completely ‘real’ because she (is) just a manifestation of His own Śakti or Power, i.e. of the Absolute Freedom of Paramaśiva. Because in Parabhairavayoga Māyā is not indescribable as indicated by non-dualistic Vedānta but she is rather a real manifestation of the Absolute Freedom of the Supreme Lord, therefore Māyā herself acts like a veil placed by the Supreme Self on Himself, as it were —since there is no other Self besides Himself—, in order to produce differences/duality, no doubt about it.
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 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.
समासेन सङ्क्षेपतः परभैरवयोगे न किञ्चिन्मोहात्मकविश्वं मिथ्यात्वमयजगद्विद्यतेऽस्त्यस्य विश्वस्य जगतोऽशेषतात्त्विकरूपतच्छक्त्युत्थितत्वादखिलवास्तवात्मतत्स्वातन्त्र्योत्पन्नत्वात्। यथा परमशिवो वास्तविकस्वातन्त्र्यवानतिदुर्घटसम्पादनसामर्थ्यवांस्तथा न या वस्तविकी नावस्तविकी यथाद्वैतवेदान्तदर्शननिर्दिष्टा मोहमयी माया तस्याः स्थानमिह न मनागपि भवति विश्वव्यक्तिक्रमव्याख्यानायैव॥३९॥
Samāsena saṅkṣepataḥ parabhairavayoge na kiñcinmohātmakaviśvaṁ mithyātvamayajagadvidyate’styasya viśvasya jagato’śeṣatāttvikarūpatacchaktyutthitatvādakhilavāstavātmatatsvātantryotpannatvāt| Yathā paramaśivo vāstavikasvātantryavānatidurghaṭasampādanasāmarthyavāṁstathā na yā vastavikī nāvastavikī yathādvaitavedāntadarśananirdiṣṭā mohamayī māyā tasyāḥ sthānamiha na manāgapi bhavati viśvavyaktikramavyākhyānāyaiva||39||
All in all (samāsena saṅkṣepataḥ), there is no (na kiñcid… vidyate asti) illusory universe (moha-ātmaka-viśvam) in Parabhairavayoga (parabhairavayoge) —a universe (jagat) which is neither real nor unreal (mithyātva-maya)—, because this universe has come forth (asya viśvasya… utthitatvāt) from His Śakti (tad-śakti) —because this universe has arisen (asya… jagataḥ… utpannatvāt) from His Absolute Freedom (tad-svātantrya)—, who is (rūpa… ātma) totally (aśeṣa… akhila) Real (tāttvika… vāstava). Since (yathā) Paramaśiva (parama-śivaḥ) is possessed of Real Absolute Freedom (vāstavika-svātantryavān), i.e. (since) He has the capacity (sāmarthyavān) to accomplish (sampādana) that which is very difficult to be accomplished (ati-durghaṭa), therefore (tathā), in order to explain (vyākhyānāya eva) the process (krama) of universal (viśva) manifestation (vyakti), there is no room at all here (sthānam iha na manāk api bhavati) for a delusive Māyā (moha-mayī māyā tasyāḥ) that (yā) is neither real (na… vastavikī) nor (na) unreal (avastavikī), as (yathā) pointed out (nirdiṣṭā) by non-dualistic Vedānta philosophy (advaita-vedānta-darśana)||39||
All in all, there is no illusory universe in Parabhairavayoga —a universe which is neither real nor unreal—, because this universe has come forth from His Śakti —because this universe has arisen from His Absolute Freedom—, who is totally Real. Since Paramaśiva is possessed of Real Absolute Freedom, i.e. (since) He has the capacity to accomplish that which is very difficult to be accomplished, therefore, in order to explain the process of universal manifestation, there is no room at all here for a delusive Māyā that is neither real nor unreal, as pointed out by non-dualistic Vedānta philosophy.
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.
यद्यतः स परमेश्वरः स्वेच्छया स्वेच्छापूर्वं तत्प्रकाशं तदालोकं त्यजति-निषेधयति तत्ततः स स्वयं पुनर्भूयः स्वप्रकाशं स्वालोकं स्वीकरिष्यति प्रतिग्रहीष्यति। यस्मान्महेश्वरः स्वस्वभावस्य तिरोधानप्रसरमकरोत्तस्मात्स यथेष्टमेव स्वस्वभावं प्रकाशयिष्यति नरश्चात्र न किमपि कर्तुं शक्नोत्यस्याणोः सर्वकर्मणां परमशिवतन्त्रत्वात्केवलम्॥४०॥
Yadyataḥ sa parameśvaraḥ svecchayā svecchāpūrvaṁ tatprakāśaṁ tadālokaṁ tyajati-niṣedhayati tattataḥ sa svayaṁ punarbhūyaḥ svaprakāśaṁ svālokaṁ svīkariṣyati pratigrahīṣyati| Yasmānmaheśvaraḥ svasvabhāvasya tirodhānaprasaramakarottasmātsa yatheṣṭameva svasvabhāvaṁ prakāśayiṣyati naraścātra na kimapi kartuṁ śaknotyasyāṇoḥ sarvakarmaṇāṁ paramaśivatantratvātkevalam||40||
As (yad yatas) He (saḥ), i.e. the Supreme Lord (parama-īśvaraḥ), of His own Will (sva-icchayā) —viz. according to His own Wish (sva-icchā-pūrvam)—, renounces/denies (tyajati-niṣedhayati) His Light or Splendor (tad-prakāśam tad-ālokam), it is therefore Him who (tad tatas saḥ svayam) will accept (svīkariṣyati pratigrahīṣyati) His Light or Splendor (sva-prakāśam sva-ālokam) again (punar bhūyas). Because (yasmāt) the Great Lord (mahā-īśvaraḥ) carried out (akarot) the process (prasaram) of concealing (tirodhāna) His own essential nature (sva-svabhāvasya), consequently (tasmāt) He (saḥ), when He wishes so (yathā-iṣṭam eva), will reveal (prakāśayiṣyati) His own essential nature (sva-sva-bhāvam), and (ca) there is nothing at all (na kim api) that a limited individual (naraḥ) can (śaknoti) do (kartum) about it (atra) since all the actions of this atomic self depend on Paramaśiva (asya aṇoḥ sarva-karmaṇāṁ paramaśiva-tantratvāt) only (kevalam)||40||
As He, i.e. the Supreme Lord, of His own Will —viz. according to His own Wish—, renounces/denies His Light or Splendor, it is therefore Him who will accept His Light or Splendor again. Because the Great Lord carried out the process of concealing His own essential nature, consequently He, when He wishes so, will reveal His own essential nature, and there is nothing at all that a limited individual can do about it since all the actions of this atomic self depend on Paramaśiva only.
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.
स्वप्रकाशे स्वालोके पुनर्भूयस्तत्स्वीकृते तत्प्रतिगृहीत एतन् मुक्तिर्मोक्ष आत्मोपलब्धिरात्मग्रहणं वा नाम। यदा परमेश्वरो वदति बन्धने स्थातुं नेच्छामि ममानया दुःखसङ्कुलया परिमिततया न पुनः प्रयोजनमिति तदा तदेव निरन्तरं दास्यान्त इयं परन्तु तस्य क्रिया मुक्तिनामधेया सदा तज्ज्ञातमात्रनिमित्तमूलका स्वेच्छायाः क्रिया न तु कदाचिद्गत्यायप्यनन्तविस्मयशालिमाहेश्वरविभुशक्तितन्त्रस्य नरस्य भक्तिज्ञानब्रह्मचर्याहिंसाध्यानजपादेर्बलाद्व्यवसायः कृतः॥४१॥
Svaprakāśe svāloke punarbhūyastatsvīkṛte tatpratigṛhīta etan muktirmokṣa ātmopalabdhirātmagrahaṇaṁ vā nāma| Yadā parameśvaro vadati bandhane sthātuṁ necchāmi mamānayā duḥkhasaṅkulayā parimitatayā na punaḥ prayojanamiti tadā tadeva nirantaraṁ dāsyānta iyaṁ parantu tasya kriyā muktināmadheyā sadā tajjñātamātranimittamūlakā svecchāyāḥ kriyā na tu kadācidgatyāyapyanantavismayaśālimāheśvaravibhuśaktitantrasya narasya bhaktijñānabrahmacaryāhiṁsādhyānajapāderbalādvyavasāyaḥ kṛtaḥ||41||
When He accepts His Light or Splendor again (sva-prakāśe sva-āloke punar bhūyas tad-svīkṛte tad-pratigṛhīte), this (etad) is known as (nāma) Liberation/Emancipation (muktiḥ mokṣaḥ) or (vā) Self-realization/Self-apprehension (ātma-upalabdhiḥ ātma-grahaṇam). When (yadā) the Supreme Lord (parama-īśvaraḥ) says (vadati) ‘I do not desire (na icchāmi) to remain (sthātum) in bondage (bandhane), I do not want (mama… na… prayojanam) any more (punar) this (anayā) state of limitation (parimitatayā) full of pain (duḥkha-saṅkulayā… iti)‘, then (tadā) that (tad) (is) certainly (eva) the end (antaḥ) of servitude (dāsya); however (parantu), this (iyam) activity (kriyā) of His (tasya) called Liberation (mukti-nāmadheyā) (is) always (sadā) an activity (kriyā) of His own Will (sva-icchāyāḥ) based on –i.e. the activity based on– (mūlakā) reasons (nimitta) which are only (mātra) known (jñāta) to Him (tad), and never (na tu kadācid) a decision (vyavasāyaḥ) made (kṛtaḥ) by force (balāt), due to devotion, knowledge, celibacy, non-violence, meditation, muttering of a mantra, etc. (bhakti-jñāna-brahmacarya-ahiṁsā-dhyāna-japa-ādeḥ) of a limited individual (narasya) who depends, even to move himself, on (gatyai api…tantrasya) the all-pervasive (vibhu) Power (śakti) of the Great Lord (māhā-īśvara) replete with –i.e. the Power– (śāli) never-ending (ananta) Wonder (vismaya)||41||
When He accepts His Light or Splendor again, this is known as Liberation/Emancipation or Self-realization/Self-apprehension. When the Supreme Lord says ‘I do not desire to remain in bondage, I do not want any more this state of limitation full of pain’, then that (is) certainly the end of servitude; however, this activity of His called Liberation (is) always an activity of His own Will based on –i.e. the activity based on– reasons which are only known to Him, and never a decision made by force, due to devotion, knowledge, celibacy, non-violence, meditation, muttering of a mantra, etc. of a limited individual who depends, even to move himself, on the all-pervasive Power of the Great Lord replete with –i.e. the Power– never-ending Wonder.
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.
एतत्समाप्त्यां मोक्षलाभे न कश्चिन्नरकृतोऽणुसाधितः प्रयत्न आयासः कल्पो क्षमो यतो यस्मान्नरोऽणुर्मायानन्तरमाविर्भूतकॢप्तिर्मोहानन्तरं प्रकटितनिर्माणं भवत्यस्ति। यथोक्तं बहुवारं प्राङ्न कोऽपि नरो स्वयत्नयोगेनैव मुक्तिं लब्धुं क्षमोऽस्य परमशिवागाधमायासृष्टनिर्माणत्वान्निखिलमहेश्वरतन्त्रत्वात्तथा यच्चाणुश्चेद्भक्तिज्ञानब्रह्मचर्याहिंसाध्यानजपप्रभृतिद्वारेण स्वयङ्कृतप्रयत्नमात्रेण परमेश्वरं बलाद्व्यञ्जयन् मोक्षं लभेत तर्हि परमशिवस्याप्रतिहतस्वातन्त्र्यं खण्ड्येतैवैतत्त्वशक्यमवश्यम्॥४२॥
Etatsamāptyāṁ mokṣalābhe na kaścinnarakṛto’ṇusādhitaḥ prayatna āyāsaḥ kalpo kṣamo yato yasmānnaro’ṇurmāyānantaramāvirbhūtakḷptirmohānantaraṁ prakaṭitanirmāṇaṁ bhavatyasti| Yathoktaṁ bahuvāraṁ prāṅna ko’pi naro svayatnayogenaiva muktiṁ labdhuṁ kṣamo’sya paramaśivāgādhamāyāsṛṣṭanirmāṇatvānnikhilamaheśvaratantratvāttathā yaccāṇuścedbhaktijñānabrahmacaryāhiṁsādhyānajapaprabhṛtidvāreṇa svayaṅkṛtaprayatnamātreṇa parameśvaraṁ balādvyañjayan mokṣaṁ labheta tarhi paramaśivasyāpratihatasvātantryaṁ khaṇḍyetaivaitattvaśakyamavaśyam||42||
No (na kaścid) effort (prayatnaḥ āyāsaḥ) performed (kṛtaḥ) by a limited individual (nara) —i.e. effected (sādhitaḥ) by an atomic self (aṇu)— can accomplish this (etad-samāptyām… kalpaḥ), i.e. is competent to (kṣamaḥ) attain (lābhe) Liberation (mokṣa), because (yatas) the limited individual (naraḥ) is (bhavati) an invention (kḷptiḥ) that was manifested (āvirbhūta) after (anantaram) Māyā (māyā), (in other words,) since (yasmāt) the atomic self (aṇuḥ) is (asti) a creation (nirmāṇam) that was displayed (prakaṭita) after (anantaram) Moha (moha). As (yathā) has been said (uktam) many times (bahuvāram) before (prāk), no (na kaḥ api) limited individual (naraḥ) can (kṣamaḥ) attain (labdhum) Liberation (muktim) by means of (yogena eva) his own (sva) efforts (yatna) because he is a creation (nirmāṇatvāt) emitted (sṛṣṭa) from the unfathomable (agādha) Māyā (māyā) of Paramaśiva (parama-śiva) and (tathā) because he completely depends on (nikhila… tantratvāt) the Great Lord (mahā-īśvara), that is (yad ca), if (ced) an atomic self (aṇuḥ) could achieve (labheta) Emancipation (mokṣam) by forcing the Supreme Lord to reveal Himself (parama-īśvaraṁ balāt vyañjayan) through only his own (svayaṅkṛta… mātreṇa) efforts (prayatna), by means of (dvāreṇa) devotion (bhakti), knowledge (jñāna), celibacy (brahmacarya), non-violence (ahiṁsā), meditation (dhyāna), muttering of a mantra (japa), etc. (prabhṛti), then (tarhi) the irresistible (apratihata) Freedom (svātantryam) of Paramaśiva (parama-śivasya) would get broken (khaṇḍyeta) indeed (eva), but (tu) this (etad) (is) impossible (aśakyam) of course (avaśyam)||42||
No effort performed by a limited individual —i.e. effected by an atomic self— can accomplish this, i.e. is competent to attain Liberation, because the limited individual is an invention that was manifested after Māyā, (in other words,) since the atomic self is a creation that was displayed after Moha. As has been said many times before, no limited individual can attain Liberation by means of his own efforts because he is a creation emitted from the unfathomable Māyā of Paramaśiva and because he completely depends on the Great Lord, that is, if an atomic self could achieve Emancipation by forcing the Supreme Lord to reveal Himself through only his own efforts, by means of devotion, knowledge, celibacy, non-violence, meditation, muttering of a mantra, etc., then the irresistible Freedom of Paramaśiva would get broken indeed, but this (is) impossible of course.
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.
अत एव तन्निमित्तेन वशो मायाया आयत्तो मोहे सततं सर्वदायं नरोऽणुः। मायाव्यापारतः सर्वभासुरविभवः परमशिवस्यापहृत इव तदनुसारेण च नित्याह्लादेन पूर्णः महेश्वरः भवति दीनजन्तुर्यत्र देशकालौ प्रशिष्टः सुखासुखादिवराकानुभवकृत्स्नवैचित्र्यकारिपारिमित्यसङ्कीर्णे स्वापनिभे वस्तुनि योऽशेषं मायाधीनक्रीडनकवद्वर्ती॥४३॥
Ata eva tannimittena vaśo māyāyā āyatto mohe satataṁ sarvadāyaṁ naro’ṇuḥ| Māyāvyāpārataḥ sarvabhāsuravibhavaḥ paramaśivasyāpahṛta iva tadanusāreṇa ca nityāhlādena pūrṇaḥ maheśvaraḥ bhavati dīnajanturyatra deśakālau praśiṣṭaḥ sukhāsukhādivarākānubhavakṛtsnavaicitryakāripārimityasaṅkīrṇe svāpanibhe vastuni yo’śeṣaṁ māyādhīnakrīḍanakavadvartī||43||
Consequently (atas eva tad-nimittena), this (ayam) limited individual or atomic self (naraḥ aṇuḥ) (is) constantly/always (satatam sarvadā) under the sway (vaśaḥ) of Māyā (māyāyāḥ), i.e. subject to (āyattaḥ) Moha (mohe). Through the operation (vyāpāratas) of Māyā (māyā), all (sarva) the shining (bhāsura) Glory (vibhavaḥ) of Paramaśiva (parama-śivasya) (is) removed (apahṛtaḥ), as it were (iva), and (ca) as a result (tad-anusāreṇa), the Great Lord (mahā-īśvaraḥ) full of (pūrṇaḥ) eternal Delight (nitya-āhlādena) becomes (bhavati) a wretched creature (dīna-jantuḥ) who (yaḥ) lives (vartī) like (vat) a toy (krīḍanaka) totally (aśeṣam) subservient to (adhīna) Māyā (māyā) in a dream-like (svāpa-nibhe) reality (vastuni) crowded with (saṅkīrṇe) limitation (pārimitya) which brings about (kāri) the entire (kṛtsna) variety (vaicitrya) of miserable (varāka) experiences (anubhava) such as happiness, unhappiness, etc. (sukha-asukha-ādi), where (yatra) space and time (deśa-kālau) reign supreme (praśiṣṭaḥ)||43||
Consequently, this limited individual or atomic self (is) constantly/always under the sway of Māyā, i.e. subject to Moha. Through the operation of Māyā, all the shining Glory of Paramaśiva (is) removed, as it were, and as a result, the Great Lord full of eternal Delight becomes a wretched creature who lives like a toy totally subservient to Māyā in a dream-like reality crowded with limitation which brings about the entire variety of miserable experiences such as happiness, unhappiness, etc., where space and time reign supreme.
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.
तस्मात्तेन परभैरवयोगोत्तमार्थलाभेऽशेषमोक्षप्राप्तौ सर्वदा सदाकल्पो नरोऽणुस्तस्य स्वप्रकाशनिषेधप्रसरोपफलत्वात्तद्यथा तस्य परमशिवनिगूढमायाशक्तिकृतनिर्माणत्वात्। तस्याहैतुक्यानुकम्पया तीव्रशक्तिपातरूपेण भासमानया परन्तु न चान्यथा यः प्रतिपदं भ्रान्तप्रवणो वराकनरोऽयमप्यस्योग्राज्ञानमभिभवितुं चाखिलेन परमशिवप्रकाशैक्यमुपलब्धुं च क्षमो येन स क्लेशशालिसंसृतिमियां न कदाचित्प्रतियाति सन्देहोऽत्र नास्ति॥४४॥
Tasmāttena parabhairavayogottamārthalābhe’śeṣamokṣaprāptau sarvadā sadākalpo naro’ṇustasya svaprakāśaniṣedhaprasaropaphalatvāttadyathā tasya paramaśivanigūḍhamāyāśaktikṛtanirmāṇatvāt| Tasyāhaitukyānukampayā tīvraśaktipātarūpeṇa bhāsamānayā parantu na cānyathā yaḥ pratipadaṁ bhrāntapravaṇo varākanaro’yamapyasyogrājñānamabhibhavituṁ cākhilena paramaśivaprakāśaikyamupalabdhuṁ ca kṣamo yena sa kleśaśālisaṁsṛtimiyāṁ na kadācitpratiyāti sandeho’tra nāsti||44||
So (tasmāt tena), the limited individual or atomic self (naraḥ aṇuḥ) is ever unable (sarvadā sadā akalpaḥ) to attain (lābhe) the final Goal (uttama-artha) of Parabhairavayoga (parabhairavayoga) —i.e. to achieve (prāptau) full (aśeṣa) Emancipation (mokṣa)— because he is a byproduct (tasya… upaphalatvāt) of the process (prasara) of denial (niṣedha) of His (sva) Light (prakāśa), namely (tad yathā) since he is a creation (tasya… nirmāṇatvāt) manufactured (kṛta) by the inscrutable (nigūḍha) Māyāśakti –the power that manifests duality– (māyā-śakti) of Paramaśiva (parama-śiva). However (parantu), by means of His causeless Mercy (tasya ahaitukyā anukampayā) which appears (bhāsamānayā) in the form of (rūpeṇa) intense (tīvra) descent of Power –Grace bestowal– (śakti-pāta), and (ca) not (na) otherwise (anyathā), even (api) this (ayam) miserable (varāka) limited individual (naraḥ) who (yaḥ) is prone to (pravaṇaḥ) error (bhrānta) at every step (pratipadam) is able to (kṣamaḥ) overcome (abhibhavitum) his (asya) formidable (ugra) ignorance (ajñānam) and (ca… ca) completely realize (akhilena… upalabdhum) (his) unity (aikyam) with the Light (prakāśa) of Paramaśiva (parama-śiva), by which (yena) he (saḥ) never (na kadācid) returns (pratiyāti) to this (iyām) Transmigration (saṁsṛtim) replete with (śāli) afflictions (kleśa), (and) there is no doubt (sandehaḥ… na asti) about it (atra)||44||
So, the limited individual or atomic self is ever unable to attain the final Goal of Parabhairavayoga —i.e. to achieve full Emancipation— because he is a byproduct of the process of denial of His Light, namely since he is a creation manufactured by the inscrutable Māyāśakti –the power that manifests duality– of Paramaśiva. However, by means of His causeless Mercy which appears in the form of intense descent of Power –Grace bestowal–, and not otherwise, even this miserable limited individual who is prone to error at every step is able to overcome his formidable ignorance and completely realize (his) unity with the Light of Paramaśiva, by which he never returns to this Transmigration replete with afflictions, (and) there is no doubt about it.
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.
यच्च स नरः सन् वर्तमानो निषिद्धतत्प्रकाशे विषये यत्र प्रत्याख्यातः परमेश्वरालोकः स्थित्यां तत्स एवान्धकारसङ्कुल तिमिरशाल्युच्यते कथ्यते। यद्यप्यणोरस्य सर्वाः कर्मभावचिन्ता दृढं खलु ज्ञानं नास्ति तथापि तस्मिन् सर्वं ज्ञानीव स आचरत्यत एव च स्वदशा यस्माच्चिदानन्दमयमहेश्वरदशाया अवहास्यानुकारनिभा सती तस्मात्तं विश्वोपहासास्पदमिति नाम्नाह्वयाम्यहम्॥४५॥
Yacca sa naraḥ san vartamāno niṣiddhatatprakāśe viṣaye yatra pratyākhyātaḥ parameśvarālokaḥ sthityāṁ tatsa evāndhakārasaṅkula timiraśālyucyate kathyate| Yadyapyaṇorasya sarvāḥ karmabhāvacintā dṛḍhaṁ khalu jñānaṁ nāsti tathāpi tasmin sarvaṁ jñānīva sa ācaratyata eva ca svadaśā yasmāccidānandamayamaheśvaradaśāyā avahāsyānukāranibhā satī tasmāttaṁ viśvopahāsāspadamiti nāmnāhvayāmyaham||45||
And (ca) because (yad) he (saḥ) —the limited individual (naraḥ)— is existing (san vartamānaḥ) in the realm (viṣaye) where His Light has been denied (niṣiddha-tad-prakāśe), i.e. in the state (sthityām) where (yatra) the Light (ālokaḥ) of the Supreme Lord (parama-īśvara) has been rejected (pratyākhyātaḥ), he (tad saḥ eva) is said to be (ucyate kathyate) one who is full of (saṅkulaḥ… śālī) darkness (andhakāra… timira). Although (yadi api) this atomic self is not thoroughly conscious of his (aṇoḥ asya… dṛḍhaṁ… jñānam na asti) actions, emotions and thoughts (karma-bhāva-cintāḥ) indeed (khalu), yet (tathā api) he (saḥ) behaves (ācarati) as if he were conscious of (jñānī iva) all (sarvam) in himself (tasmin), and (ca) consequently (atas eva), since (yasmāt) his state (sva-daśā) looks like (nibhā satī) a ridiculous (avahāsya) imitation (anukāra) of the State (daśāyāḥ) of the Great Lord (mahā-īśvara) teeming with (maya) Consciousness (cit) (and) Bliss (ānanda), therefore (tasmāt) I (aham) call (āhvayāmi) him (tam) by the name of (nāmnā) ‘universal laughingstock’ (viśva-upahāsāspadam iti)||45||
And because he —the limited individual— is existing in the realm where His Light has been denied, i.e. in the state where the Light of the Supreme Lord has been rejected, he is said to be one who is full of darkness. Although this atomic self is not thoroughly conscious of his actions, emotions and thoughts indeed, yet he behaves as if he were conscious of all in himself, and consequently, since his state looks like a ridiculous imitation of the State of the Great Lord teeming with Consciousness (and) Bliss, therefore I call him by the name of ‘universal laughingstock’.
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.
प्रकाशमालोकं विवरितुं व्यञ्जनायासमर्थमनलं तिमिरमन्धकारः प्रत्युत प्रकाश आलोकस्तिमिरमन्धकारं विवृणोति व्यनक्ति। नरेऽज्ञानसङ्कीर्णं तिमिरमसमर्थं तेजोमयपरमशिवावस्थामुत्थापयितुं प्रत्युत परमशिवस्य चेतनप्रकाशः सानुकम्पं शनैः शनैरणुं स्वान्धकारं बोधयत्येतच्च नैराश्यसङ्कुलं निरवधिसंसारं समापयत्येव॥४६॥
Prakāśamālokaṁ vivarituṁ vyañjanāyāsamarthamanalaṁ timiramandhakāraḥ pratyuta prakāśa ālokastimiramandhakāraṁ vivṛṇoti vyanakti| Nare’jñānasaṅkīrṇaṁ timiramasamarthaṁ tejomayaparamaśivāvasthāmutthāpayituṁ pratyuta paramaśivasya cetanaprakāśaḥ sānukampaṁ śanaiḥ śanairaṇuṁ svāndhakāraṁ bodhayatyetacca nairāśyasaṅkulaṁ niravadhisaṁsāraṁ samāpayatyeva||46||
Darkness (timiram andhakāraḥ) cannot/is not able to (asamartham analam) reveal or manifest (vivaritum vyañjanāya) Light or Splendor (prakāśam ālokam), but on the contrary (pratyuta), Light or Splendor (prakāśaḥ ālokaḥ) reveals or manifests (vivṛṇoti vyanakti) darkness (timiram andhakāram). In a limited individual (nare), darkness (timiram) crowded with (saṅkīrṇam) ignorance (ajñāna) is incapable of (asamartham) causing the luminous State of Paramaśiva to arise (tejas-maya-parama-śiva-avasthām utthāpayitum), but on the contrary (pratyuta), the conscious Light (cetana-prakāśaḥ) of Paramaśiva (parama-śivasya) compassionately (sānukampam) (and) very gradually (śanais śanais) makes the atomic self acquainted with (aṇum… bodhayati) his own darkness (sva-andhakāram), and (ca) this (etad) certainly (eva) brings the never-ending Transmigration full of despair to an end (nairāśya-saṅkulam niravadhi-saṁsāram samāpayati)||46||
Darkness cannot/is not able to reveal or manifest Light or Splendor, but on the contrary, Light or Splendor reveals or manifests darkness. In a limited individual, darkness crowded with ignorance is incapable of causing the luminous State of Paramaśiva to arise, but on the contrary, the conscious Light of Paramaśiva compassionately (and) very gradually makes the atomic self acquainted with his own darkness, and this certainly brings the never-ending Transmigration full of despair to an end.
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.
नरेऽणावेतत्सुगमतत्त्वार्थग्रहणमेतत्सुबोधतथ्योपलम्भनं केवलं तद्दिव्यप्रसादतः परमशिवानुग्रहेण सम्भाव्यं साध्यम्। यथा मयोक्तं सूत्रे ४४ व्याख्याया आदौ यदख्यात्या सहस्रे जन्मसु निर्मितं तस्य क्षीघ्रेण नाशकत्वेन तीव्रशक्तिपातत्वेन भासमानं महेश्वरसाहाय्यं विना नरो मुक्तिं प्रगमनायासमर्थो यस्माद्यद्यपि भिन्नतीव्रतया सर्वत्र परमशिवानुग्रहो वर्तते तथापि स्वात्मरूपशिवचतुष्षष्ट्यद्वैतभैरवागमपरमेशमूर्त्यात्ममानुषगुरुसन्निधौ केवलं तद्दिव्यप्रसादः प्राचुर्येणोपलभ्यः॥४७॥
Nare’ṇāvetatsugamatattvārthagrahaṇametatsubodhatathyopalambhanaṁ kevalaṁ taddivyaprasādataḥ paramaśivānugraheṇa sambhāvyaṁ sādhyam| Yathā mayoktaṁ sūtre 44 vyākhyāyā ādau yadakhyātyā sahasre janmasu nirmitaṁ tasya kṣīghreṇa nāśakatvena tīvraśaktipātatvena bhāsamānaṁ maheśvarasāhāyyaṁ vinā naro muktiṁ pragamanāyāsamartho yasmādyadyapi bhinnatīvratayā sarvatra paramaśivānugraho vartate tathāpi svātmarūpaśivacatuṣṣaṣṭyadvaitabhairavāgamaparameśamūrtyātmamānuṣagurusannidhau kevalaṁ taddivyaprasādaḥ prācuryeṇopalabhyaḥ||47||
Understanding (grahaṇam) this (etad) simple (sugama) truth (tattvārtha) about the limited individual (nare) —i.e. perceiving (upalambhanam) this (etad) easy to understand (subodha) truth (tathya) about the atomic self (aṇau)— is only possible (kevalam… sambhāvyam) by His divine favor (tad-divya-prasādataḥ), (in other words,) it is only feasible (kevalam… sādhyam) by the Grace (anugraheṇa) of Paramaśiva (parama-śiva). As (yathā) I said (mayā uktam) at the beginning (ādau) of the commentary (vyākhyāyāḥ) on the aphorism 44 (sūtre 44), without (vinā) the help (sāhāyyam) of the Great Lord (mahā-īśvara) appearing –i.e. His help appearing– (bhāsamānam) as intense descent of Power –Grace bestowal– (tīvra-śakti-pātatvena) which quickly destroys (kṣīghreṇa nāśakatvena) what (yad… tasya) has been created (nirmitam) by primordial ignorance (akhyātyā) during one thousand births (sahasre janmasu), the limited individual (naraḥ) cannot (asamarthaḥ) advance (pragamanāya) to Liberation (muktim), because (yasmāt) although (yadi api) the Grace (anugrahaḥ) of Paramaśiva (parama-śiva) exists (vartate) in different intensities (bhinna-tīvratayā) everywhere (sarvatra), yet (tathā api) His divine favor (tad-divya-prasādaḥ) is available (upalabhyaḥ) in large quantities –viz. abundantly– (prācuryeṇa) only (kevalam) in the presence of (sannidhau) Śiva (śiva) —who is (rūpa) one’s own (sva) Self (ātma)—, sixty-four (catuṣṣaṣṭi) non-dualistic (advaita) Bhairavāgama-s (bhairava-āgama) (and) human Guru (mānuṣa-guru) —who is (ātma) the personification (mūrti) of the Supreme (parama) Master –Lord– (īśa)—||47||
Understanding this simple truth about the limited individual —i.e. perceiving this easy to understand truth about the atomic self— is only possible by His divine favor, (in other words,) it is only feasible by the Grace of Paramaśiva. As I said at the beginning of the commentary on the aphorism 44, without the help of the Great Lord appearing –i.e. His help appearing– as intense descent of Power –Grace bestowal– which quickly destroys what has been created by primordial ignorance during one thousand births, the limited individual cannot advance to Liberation, because although the Grace of Paramaśiva exists in different intensities everywhere, yet His divine favor is available in large quantities –viz. abundantly– only in the presence of Śiva —who is one’s own Self—, sixty-four non-dualistic Bhairavāgama-s (and) human Guru —who is the personification of the Supreme Master –Lord–—.
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.
बुद्धिकल्पनामात्रेणैव मतिरचनेन खलु जनं पुमांसमागन्तुमनलमकल्पमेतद्ग्रहणमुपलम्भनम्। यो गुरुवक्त्रभैरवागमादिभिरनिर्मितोऽस्तित्वरहस्यापेक्षयोत्तरं सततं तमसि परीक्षते निर्लज्जं च न सिध्यत्यन्ते स बुद्धेः प्रकारोऽत्रैव मया कथितो न तु धीस्तात्त्विकस्वरूपविमर्शनविशारदा धिषणा तद्वशात्सत्त्वस्य स्फुरत्तात्मनः सूक्ष्मस्यान्तरपरिस्पन्दस्य सिद्धिरभिव्यक्तिर्भवतीत्येवमतिशयबुद्धिर्यथोपदिष्टा बुधेन क्षेमराजेन श्रीशिवसूत्रस्य तृतीयोन्मेषे द्वादशसूत्रगते तद्व्याख्याने॥४८॥
Buddhikalpanāmātreṇaiva matiracanena khalu janaṁ pumāṁsamāgantumanalamakalpametadgrahaṇamupalambhanam| Yo guruvaktrabhairavāgamādibhiranirmito’stitvarahasyāpekṣayottaraṁ satataṁ tamasi parīkṣate nirlajjaṁ ca na sidhyatyante sa buddheḥ prakāro’traiva mayā kathito na tu dhīstāttvikasvarūpavimarśanaviśāradā dhiṣaṇā tadvaśātsattvasya sphurattātmanaḥ sūkṣmasyāntaraparispandasya siddhirabhivyaktirbhavatītyevamatiśayabuddhiryathopadiṣṭā budhena kṣemarājena śrīśivasūtrasya tṛtīyonmeṣe dvādaśasūtragate tadvyākhyāne||48||
This (etad) understanding or apprehension (grahaṇam upalambhanam) cannot (analam akalpam) come (āgantum) to a person (janam pumāṁsam) by means of mere (mātreṇa eva) intellectual (buddhi) speculation (kalpanā), i.e. through intellectual invention(s) (mati-racanena) indeed (khalu). The type (saḥ… prakāraḥ) of intellect (buddheḥ) I am speaking about (mayā kathitaḥ) in this context (atra eva) (is) the one which (yaḥ), not having been forged (anirmitaḥ) by Guru’s speech, Bhairavāgama, etc. (guru-vaktra-bhairava-āgama-ādibhiḥ), constantly (satatam) fumbles around in the dark (tamasi parīkṣate) for an answer (uttaram) to the mystery (rahasya-apekṣayā) of existence (astitva) and (ca) shamelessly (nirlajjam) fails (na sidhyati) in the end (ante), and not (na tu) the superior intellect (atiśaya-buddhiḥ) as (yathā) so (evam) specified (upadiṣṭā) by sage Kṣemarāja (budhena kṣemarājena) in his explanation (tad-vyākhyāne) about the twelfth aphorism (dvādaśa-sūtra-gate) of the third section (tṛtīya-unmeṣe) of venerable Śivasūtra-s (śrī-śivasūtrasya): ‘Dhī (dhīḥ) (is) the intelligence (dhiṣaṇā) proficient (viśāradā) in the awareness (vimarśana) of the real (tāttvika) essential nature (sva-rūpa); by means of (vaśāt) that (superior spiritual intelligence) (tad), there is (bhavati) siddhi (siddhiḥ) (or) realization –i.e. manifestation, becoming evident– (abhivyaktiḥ) of Sattva (sattvasya), viz. of the subtle (sūkṣmasya) (and) inner (āntara) vibration –parispanda– (parispandasya) whose essence (ātmanaḥ) (is) Sphurattā –flashing perfect I-consciousness– (sphurattā… iti)‘||48||
This understanding or apprehension cannot come to a person by means of mere intellectual speculation, i.e. through intellectual invention(s) indeed. The type of intellect I am speaking about in this context (is) the one which, not having been forged by Guru’s speech, Bhairavāgama, etc., constantly fumbles around in the dark for an answer to the mystery of existence and shamelessly fails in the end, and not the superior intellect as so specified by sage Kṣemarāja in his explanation about the twelfth aphorism of the third section of venerable Śivasūtra-s: ‘Dhī (is) the intelligence proficient in the awareness of the real essential nature; by means of that (superior spiritual intelligence), there is siddhi (or) realization –i.e. manifestation, becoming evident– of Sattva, viz. of the subtle (and) inner vibration –parispanda– whose essence (is) Sphurattā –flashing perfect I-consciousness–‘.
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.
योग्यतर्कार्थेऽनुरूपविचारार्थाय बौद्धाज्ञानं विनाशयितव्यं क्षयं यातव्यम्। प्रायेण सर्वे तान् युक्त्या परमार्थविचाराय योग्यबुद्धियुतवन्मन्यन्त एतत्तु मनःकल्पनामात्रं यतः श्रीमच्छिवसूत्रपूर्वकश्रीमालिनीविजयस्वच्छन्दरुद्रयामलमृगेन्द्रमतङ्गोच्छुष्मभैरवानन्दभैरवनैश्वासनेत्रादिचतुष्षष्ट्यद्वयभैरवागमत्वेन भासमानं परमशिवानुग्रहसाहाय्यं विना परमशिवं बोद्धुं क्षमा न काचिद्बुद्धिः सन्देहो नात्रास्ति॥४९॥
Yogyatarkārthe’nurūpavicārārthāya bauddhājñānaṁ vināśayitavyaṁ kṣayaṁ yātavyam| Prāyeṇa sarve tān yuktyā paramārthavicārāya yogyabuddhiyutavanmanyanta etattu manaḥkalpanāmātraṁ yataḥ śrīmacchivasūtrapūrvakaśrīmālinīvijayasvacchandarudrayāmalamṛgendramataṅgocchuṣmabhairavānandabhairavanaiśvāsanetrādicatuṣṣaṣṭyadvayabhairavāgamatvena bhāsamānaṁ paramaśivānugrahasāhāyyaṁ vinā paramaśivaṁ boddhuṁ kṣamā na kācidbuddhiḥ sandeho nātrāsti||49||
To reason adequately (yogya-tarka-arthe) —i.e. in order to (arthāya) properly (anurūpa) reason (vicāra)—, bauddhājñāna or intellectual ignorance (bauddha-ajñānam) must be dissolved (vināśayitavyam kṣayaṁ yātavyam). Most people (prāyeṇa sarve) think (manyante) they are the possessors of a fit intellect (tān… yogya-buddhi-yuta-vat) for correctly reflecting (yuktyā… vicārāya) on the Highest Reality (parama-artha), but (tu) this (etad) is only imagination (manaḥ-kalpanā-mātram) as (yatas) no intellect (na kācid buddhiḥ) can (kṣamā) understand (boddhum) Paramaśiva (parama-śivam) without (vinā) the help (sāhāyyam) of Paramaśiva’s Grace (parama-śiva-anugraha) appearing (bhāsamāna) as the sixty-four non-dualistic Bhairavāgama-s (catuṣṣaṣṭi-advaya-bhairava-āgamatvena) (such as) venerable (śrī) Mālinīvijaya, Svacchanda, Rudrayāmala, Mṛgendra, Mataṅga, Ucchuṣmabhairava, Ānandabhairava, Naiśvāsa, Netra (mālinīvijaya-svacchanda-rudrayāmala-mṛgendra-mataṅga-ucchuṣmabhairava-ānandabhairava-naiśvāsa-netra), etc. (ādi), accompanied by (pūrvaka) auspicious (śrīmat) Śivasūtra-s (śiva-sūtra); (and) there is no doubt (sandehaḥ na… asti) about it (atra)||49||
To reason adequately —i.e. in order to properly reason—, bauddhājñāna or intellectual ignorance must be dissolved. Most people think they are the possessors of a fit intellect for correctly reflecting on the Highest Reality, but this is only imagination as no intellect can understand Paramaśiva without the help of Paramaśiva’s Grace appearing as the sixty-four non-dualistic Bhairavāgama-s (such as) venerable Mālinīvijaya, Svacchanda, Rudrayāmala, Mṛgendra, Mataṅga, Ucchuṣmabhairava, Ānandabhairava, Naiśvāsa, Netra, etc., accompanied by auspicious Śivasūtra-s; (and) there is no doubt about it.
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.
बौद्धाज्ञानं धीविषयाविद्या देहप्राणादावात्ममानित्वं जडशरीरवाय्वाद्ये चिच्छाल्यात्माभिमानता। ममोपदेशोऽभिनवगुप्तस्य परमार्थसारे षष्टितमसूत्रस्य तद्व्याख्यायां योगराजेन दृढीकृतो वक्ष्यमाणपौरुषाज्ञानपूर्वकबौद्धाज्ञानात्मकमख्यातिमुक्तवति तस्मिनज्ञानमख्यातिजनित आत्मन्यनात्माभिमानपूर्वोऽनात्मनि देहादावात्माभिमानलक्षणो मोह इति॥५०॥
Bauddhājñānaṁ dhīviṣayāvidyā dehaprāṇādāvātmamānitvaṁ jaḍaśarīravāyvādye cicchālyātmābhimānatā| Mamopadeśo’bhinavaguptasya paramārthasāre ṣaṣṭitamasūtrasya tadvyākhyāyāṁ yogarājena dṛḍhīkṛto vakṣyamāṇapauruṣājñānapūrvakabauddhājñānātmakamakhyātimuktavati tasminajñānamakhyātijanita ātmanyanātmābhimānapūrvo’nātmani dehādāvātmābhimānalakṣaṇo moha iti||50||
Bauddhājñāna (bauddha-ajñānam) (or) ignorance (avidyā) relating to (viṣayā) the intellect (dhī) (is) considering (mānitvam) the physical body, vital energy, etc. (deha-prāṇa-ādau) to be oneself (ātma), (in other words,) it is to erroneously think (abhimānatā) that the inert physical body, life breath, etc. (jaḍa-śarīra-vāyu-ādye) are the Self (ātma) replete with (śāli) Consciousness (cit). My (mama) teaching (upadeśaḥ) is confirmed (dṛḍhīkṛtaḥ) by Yogarāja (yogarājena) in his explanation (tad-vyākhyāyām) of the 60th aphorism (ṣaṣṭitama-sūtrasya) in Abhinavagupta’s Paramārthasāra (abhinavaguptasya paramārthasāre), when he described (uktavati tasmin) the primordial ignorance (akhyātim) consisting of (ātmakam) bauddhājñāna (bauddha-ajñāna) together with (pūrvaka) pauruṣājñāna (pauruṣa-ajñāna) —which will be spoken about later (vakṣyamāṇa)—: ‘Ajñāna (ajñānam) (is) the Delusion (mohaḥ) begotten (janitaḥ) by the primordial ignorance –Āṇavamala– (akhyāti) whose mark –of such a Delusion– (lakṣaṇaḥ) is the erroneous conception (abhimāna) that the not Self (anātmani) —body, etc. (deha-ādau)— is the Self (ātma) –this is Bauddhājñāna or intellectual ignorance–, which is preceded by (pūrvaḥ) the erroneous conception (abhimāna) that the Self (ātmani) is the not Self (anātma… iti) –this is Pauruṣājñāna or ignorance about the Self–‘||50||
Bauddhājñāna (or) ignorance relating to the intellect (is) considering the physical body, vital energy, etc. to be oneself, (in other words,) it is to erroneously think that the inert physical body, life breath, etc. are the Self replete with Consciousness. My teaching is confirmed by Yogarāja in his explanation of the 60th aphorism in Abhinavagupta’s Paramārthasāra, when he described the primordial ignorance consisting of bauddhājñāna together with pauruṣājñāna —which will be spoken about later—: ‘Ajñāna (is) the Delusion begotten by the primordial ignorance –Āṇavamala– whose mark –of such a Delusion– is the erroneous conception that the not Self —body, etc.— is the Self –this is Bauddhājñāna or intellectual ignorance–, which is preceded by the erroneous conception that the Self is the not Self –this is Pauruṣājñāna or ignorance about the Self–‘.
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.
बौद्धाज्ञानोच्छेदो धीविषयाविद्यापोहस्तु न पर्याप्तोऽलं मुक्तिलाभाय पौरुषाज्ञानसञ्ज्ञस्य द्वितीयाज्ञानप्रकारस्य द्वितीयाविद्यारूपस्य सन्निधेर्हेतोरुपस्थानात्। तिमिरादपि तिमिरमिदं गण्डस्योपरि महानयं स्फोटो यदनात्मन्यपि देहप्राणादावात्ममानित्वमिति विपदेषा पौरुषाज्ञानं नाम गण्ड इवाभिनवगुप्तपादैरुक्ता तस्य श्रीमत्परमार्थसार एकत्रिंशत्तमसूत्रे यावत्स स्फोटवद्बौद्धाज्ञानं वर्णयति॥५१॥
Bauddhājñānocchedo dhīviṣayāvidyāpohastu na paryāpto’laṁ muktilābhāya pauruṣājñānasañjñasya dvitīyājñānaprakārasya dvitīyāvidyārūpasya sannidherhetorupasthānāt| Timirādapi timiramidaṁ gaṇḍasyopari mahānayaṁ sphoṭo yadanātmanyapi dehaprāṇādāvātmamānitvamiti vipadeṣā pauruṣājñānaṁ nāma gaṇḍa ivābhinavaguptapādairuktā tasya śrīmatparamārthasāra ekatriṁśattamasūtre yāvatsa sphoṭavadbauddhājñānaṁ varṇayati||51||
But (tu) the removal (or) elimination (ucchedaḥ… apohaḥ) of bauddhājñāna (bauddha-ajñāna) —ignorance (avidyā) relating to (viṣaya) the intellect (dhī)— is not (na) enough (paryāptaḥ) —is not (na) sufficient (alam) for attaining (lābhāya) Liberation (mukti)—, because of (hetoḥ) the presence (sannidheḥ) (or) proximity (upasthānāt) of the second type or form of ignorance (dvitīya-ajñāna-prakārasya dvitīya-avidyā-rūpasya) called (sañjñasya) pauruṣājñāna or ignorance about the Self (pauruṣa-ajñāna). This (eṣā) calamity (vipad) known as (nāma) pauruṣājñāna (pauruṣa-ajñānam) has been mentioned (uktā) by eminent Abhinavagupta (abhinavagupta-pādaiḥ) as being (iva) a boil (gaṇḍaḥ) in the 31st aphorism (ekatriṁśattama-sūtre) of his venerable Paramārthasāra (tasya śrīmat-paramārthasāre) while (yāvat) he (saḥ) describes (varṇayati) bauddhājñāna (bauddha-ajñānam) as (vat) a blister (sphoṭa): ‘This (idam) darkness –bauddhājñāna– (timiram) (arising) even (api) from darkness –pauruṣājñāna– (timirāt), which (yad) (consists in) thinking (mānitvam) that the not-Self (an-ātmani api) —e.g. body, vital energy, etc. (deha-prāṇa-ādau)— is the Self (ātma), (may be compared to) the great misfortune (mahā-anayam) (of having) a blister (sphoṭaḥ) on (upari) a boil (gaṇḍasya… iti)‘||51||
But the removal (or) elimination of bauddhājñāna —ignorance relating to the intellect— is not enough —is not sufficient for attaining Liberation—, because of the presence (or) proximity of the second type or form of ignorance called pauruṣājñāna or ignorance about the Self. This calamity known as pauruṣājñāna has been mentioned by eminent Abhinavagupta as being a boil in the 31st aphorism of his venerable Paramārthasāra while he describes bauddhājñāna as a blister: ‘This darkness –bauddhājñāna– (arising) even from darkness –pauruṣājñāna–, which (consists in) thinking that the not-Self —e.g. body, vital energy, etc.— is the Self, (may be compared to) the great misfortune (of having) a blister on a boil’.
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.
पौरुषाज्ञानम्स्वरूपविषयाविद्यात्मनि परमशिवे बद्धजनात्मकनरमानित्वं संसारिजन्त्वात्मकाण्वभिमानः। यदा परमेश्वरोऽद्वयं स्वस्वरूपं प्रमातृप्रमेयवैचित्र्येण भेदेन जानाति तदा स पौरुषाज्ञानवश उच्यते दुर्बलबुद्धिभ्योऽनायासकृतं वा यदाहं सुशुप्तिस्वप्नजागरासु प्रलयाकलसकलरूपो बद्धवराकक्षणभङ्ग्यज्ञशक्तिहीननरोऽस्मीति स्वतन्त्रानन्दिनित्यसर्वज्ञसर्वकर्तृपरमशिवस्य निश्चयस्तदनुसारेण च स तस्माद्भिन्नमिव प्रमातृप्रमेयसमूहमवबुध्येत तर्हि तेनैव स्वोन्नतस्वभावोऽपहीनः पारिमित्यं चाश्लिष्टमवश्यम्॥५२॥
Pauruṣājñānamsvarūpaviṣayāvidyātmani paramaśive baddhajanātmakanaramānitvaṁ saṁsārijantvātmakāṇvabhimānaḥ| Yadā parameśvaro’dvayaṁ svasvarūpaṁ pramātṛprameyavaicitryeṇa bhedena jānāti tadā sa pauruṣājñānavaśa ucyate durbalabuddhibhyo’nāyāsakṛtaṁ vā yadāhaṁ suśuptisvapnajāgarāsu pralayākalasakalarūpo baddhavarākakṣaṇabhaṅgyajñaśaktihīnanaro’smīti svatantrānandinityasarvajñasarvakartṛparamaśivasya niścayastadanusāreṇa ca sa tasmādbhinnamiva pramātṛprameyasamūhamavabudhyeta tarhi tenaiva svonnatasvabhāvo’pahīnaḥ pārimityaṁ cāśliṣṭamavaśyam||52||
Pauruṣājñāna (pauruṣa-ajñānam) —ignorance (avidyā) relating to (viṣaya) the essential nature (sva-rūpa)— (is) considering (mānitvam) the Self –oneself– (ātmani) to be a limited individual (nara), i.e. a person in bondage (baddha-jana-ātmaka); (in a nutshell, it is) to erroneously suppose (abhimānaḥ) that Paramaśiva (parama-śive) is an atomic self (aṇu), viz. a transmigratory (saṁsāri) creature (jantu). When (yadā) the Supreme Lord (parama-īśvaraḥ) knows –perceives– (jānāti) His non-dual nature (advayam sva-sva-rūpam) as dual (bhedena), i.e. as a variety (vaicitryeṇa) of subjects and objects (pramātṛ-prameya), then (tadā) He is said to be (saḥ… ucyate) subject to (vaśaḥ) pauruṣājñāna (pauruṣa-ajñāna); or (vā) simplified (anāyāsa-kṛtam) for those whose intellects are weak (durbala-buddhibhyaḥ), when (yadā) the Free, Blissful, Eternal, Omniscient and Omnipotent Paramaśiva is convinced that (iti svatantra-ānandi-nitya-sarvajña-sarvakartṛ-paramaśivasya niścayaḥ) ‘I (aham) am (asmi) a bound (baddha), miserable (varāka), transient –ephemeral– (kṣaṇabhaṅgi), ignorant (ajña) (and) powerless (śaktihīna) limited individual (naraḥ) consisting of (rūpaḥ) the sakala and pralayākala experients or knowers (pralayākala-sakala) in wakefulness, dreaming and deep sleep (suśupti-svapna-jāgarāsu)‘ —and (ca) consequently (tad-anusāreṇa) He (saḥ) perceives (avabudhyeta) the multitude (samūham) of subjects and objects (pramātṛ-prameya) as (iva) different (bhinnam) of Himself (tasmāt)—, then (tarhi) He has discarded (tena eva… apahīnaḥ) His own (sva) sublime (unnata) essential nature (sva-bhāvaḥ) and (ca) embraced (āśliṣṭam) limitation (pārimityam) indeed (avaśyam)||52||
Pauruṣājñāna —ignorance relating to the essential nature— (is) considering the Self –oneself– to be a limited individual, i.e. a person in bondage; (in a nutshell, it is) to erroneously suppose that Paramaśiva is an atomic self, viz. a transmigratory creature. When the Supreme Lord knows –perceives– His non-dual nature as dual, i.e. as a variety of subjects and objects, then He is said to be subject to pauruṣājñāna; or simplified for those whose intellects are weak, when the Free, Blissful, Eternal, Omniscient and Omnipotent Paramaśiva is convinced that ‘I am a bound, miserable, transient –ephemeral–, ignorant (and) powerless limited individual consisting of the sakala and pralayākala experients or knowers in wakefulness, dreaming and deep sleep’ —and consequently He perceives the multitude of subjects and objects as different of Himself—, then He has discarded His own sublime essential nature and embraced limitation indeed.
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.
पौरुषाज्ञानं मानुषगुरुणा स्थूलशरीरयुतेन गुरुणा वा शिवेनैव साक्षान्महेश्वरेण वा कृतादनुष्ठिताद्दीक्षाया उच्छिन्नमपनीतम्। समये सर्वचिन्ताविनाशलक्षणया दीक्षया मानुषगुरुः परमेश्वरमूर्त्यात्मा वा सुव्यक्तं महाशिव एवापि वा शिष्यस्य सत्यं प्रकाशयत्यर्थाद्यद्यपि शिष्यस्य स्वरूपं प्रमातृप्रमेयवैचित्र्यत्वेन प्रादुर्भूतवत्तथापीदानीं तस्याखिलेनाभेदेन तत् परमशिवेन प्रकटीकृतं दुर्बलबुद्धिभ्योऽनायासकृतमथवा शिष्यं तयोरेकत्वं परमशिवोऽवबोधयत्येव॥५३॥
Pauruṣājñānaṁ mānuṣaguruṇā sthūlaśarīrayutena guruṇā vā śivenaiva sākṣānmaheśvareṇa vā kṛtādanuṣṭhitāddīkṣāyā ucchinnamapanītam| Samaye sarvacintāvināśalakṣaṇayā dīkṣayā mānuṣaguruḥ parameśvaramūrtyātmā vā suvyaktaṁ mahāśiva evāpi vā śiṣyasya satyaṁ prakāśayatyarthādyadyapi śiṣyasya svarūpaṁ pramātṛprameyavaicitryatvena prādurbhūtavattathāpīdānīṁ tasyākhilenābhedena tat paramaśivena prakaṭīkṛtaṁ durbalabuddhibhyo’nāyāsakṛtamathavā śiṣyaṁ tayorekatvaṁ paramaśivo’vabodhayatyeva||53||
Pauruṣājñāna (pauruṣa-ajñānam) (is) removed or taken away (ucchinnam apanītam) by initiation (dīkṣāyāḥ) carried out or performed (kṛtāt anuṣṭhitāt) by the human Guru (mānuṣa-guruṇā) —by the Guru (guruṇā) endowed with (yutena) a gross body (sthūla-śarīra)— or (vā… vā) by Śiva Himself (śivena eva), i.e. by the Great Lord (mahā-īśvareṇa) in person (sākṣāt). At the right moment (samaye), by initiation (dīkṣayā) characterized by (lakṣaṇayā) dissolution (vināśa) of all (sarva) the thoughts (cintā), the human Guru (mānuṣa-guruḥ) —who is (ātmā) the personification (mūrti) of the Supreme Lord (parama-īśvara)— or even (vā… api vā) directly (suvyaktam) the Great Śiva Himself (mahā-śivaḥ eva) reveals (prakāśayati) the Truth (satyam) to the disciple (śiṣyasya), i.e. (arthāt) though (yadi api) the essential nature (sva-rūpam) of the disciple (śiṣyasya) appeared (prādurbhūtavat) as a variety (vaicitryatvena) of subjects and objects (pramātṛ-prameya), even so (tathā api) it (tad) is now clearly shown (idānīm… prakaṭīkṛtam) by Paramaśiva (parama-śivena) as completely non-dual –as ‘one’ and not multiple– (akhilena abhedena) to him –to the disciple– (tasya); or else (athavā), simplified (anāyāsa-kṛtam) for those whose intellects are weak (durbala-buddhibhyaḥ), Paramaśiva (parama-śivaḥ) makes the disciple aware of (śiṣyam… avabodhayati) the unity (ekatvam) of both them (tayoḥ) –of the unity of Paramaśiva and disciple– indeed (eva)||53||
Pauruṣājñāna (is) removed or taken away by initiation carried out or performed by the human Guru —by the Guru endowed with a gross body— or by Śiva Himself, i.e. by the Great Lord in person. At the right moment, by initiation characterized by dissolution of all the thoughts, the human Guru —who is the personification of the Supreme Lord— or even directly the Great Śiva Himself reveals the Truth to the disciple, i.e. though the essential nature of the disciple appeared as a variety of subjects and objects, even so it is now clearly shown by Paramaśiva as completely non-dual –as ‘one’ and not multiple– to him –to the disciple–; or else, simplified for those whose intellects are weak, Paramaśiva makes the disciple aware of the unity of both them –of the unity of Paramaśiva and disciple– indeed.
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.
बौद्धाज्ञानं शिवशास्त्राध्ययनत उच्छिन्नमपनीतं न चान्यथा तद्यथा भैरवागमशिक्षणतो न चेतरथा। पौरुषाज्ञानं निजमेव स्वात्मविषयरूपत्वाद्बौद्धाज्ञानमिदं तु स्वधीविषयरूपत्वादनिजकमेव यच्चाज्ञानमिदमेवमस्ति ततस्तद्विनाशितं सोत्साहबुद्धिप्रयत्नतः श्रीशिवसूत्रपूर्वश्रीमन्मालिनीविजयस्वच्छन्दरुद्रयामलमृगेन्द्रमतङ्गोच्छुष्मभैरवानन्दभैरवनैश्वासनेत्राद्यचतुष्षष्ट्यद्वयभैरवागमानां गभीराध्ययनरूपतो यथा प्राङ्मया सूचितं नवचत्वारिंशसूत्रव्याख्यायाम्॥५४॥
Bauddhājñānaṁ śivaśāstrādhyayanata ucchinnamapanītaṁ na cānyathā tadyathā bhairavāgamaśikṣaṇato na cetarathā| Pauruṣājñānaṁ nijameva svātmaviṣayarūpatvādbauddhājñānamidaṁ tu svadhīviṣayarūpatvādanijakameva yaccājñānamidamevamasti tatastadvināśitaṁ sotsāhabuddhiprayatnataḥ śrīśivasūtrapūrvaśrīmanmālinīvijayasvacchandarudrayāmalamṛgendramataṅgocchuṣmabhairavānandabhairavanaiśvāsanetrādyacatuṣṣaṣṭyadvayabhairavāgamānāṁ gabhīrādhyayanarūpato yathā prāṅmayā sūcitaṁ navacatvāriṁśasūtravyākhyāyām||54||
Bauddhājñāna (bauddha-ajñānam) (is) removed or taken away (ucchinnam apanītam) by studying (adhyayanataḥ) the scriptures (śāstra) of Śiva (śiva) and (ca) not (na) otherwise (anyathā), namely (tad yathā), by studying (śikṣaṇataḥ) the scriptures revealed by Bhairava (bhairava-āgama) and (ca) not (na) in another manner (itarathā). Pauruṣājñāna (pauruṣa-ajñānam) (is) innate (nijam eva) because it is related to (viṣaya-rūpatvāt) one’s own (sva) Self (ātma), but (tu) this (idam) bauddhājñāna (bauddha-ajñānam) is not innate (anijakam eva) because it is related to (viṣaya-rūpatvāt) one’s own (sva) intellect (dhī), and (ca) inasmuch as (yad) this (idam) ignorance (ajñānam) is (asti) like this (evam), therefore (tatas) it is eliminated (tad vināśitam) through strenuous intellectual effort (sotsāha-buddhi-prayatnataḥ) in the form of (rūpataḥ) a deep (gabhīra) study (adhyayana) of the sixty-four non-dualistic Bhairavāgama-s (catuṣṣaṣṭi-advaya-bhairava-āgamānām) (such as) glorious (śrīmat) Mālinīvijaya, Svacchanda, Rudrayāmala, Mṛgendra, Mataṅga, Ucchuṣmabhairava, Ānandabhairava, Naiśvāsa, Netra (mālinīvijaya-svacchanda-rudrayāmala-mṛgendra-mataṅga-ucchuṣmabhairava-ānandabhairava-naiśvāsa-netra), etc. (ādya), accompanied by (pūrva) venerable (śrī) Śivasūtra-s (śiva-sūtra), as (yathā) I hinted at (mayā sūcitam) before (prāk) in the explanation (vyākhyāyām) of the 49th (navacatvāriṁśa) aphorism (sūtra)||54||
Bauddhājñāna (is) removed or taken away by studying the scriptures of Śiva and not otherwise, namely, by studying the scriptures revealed by Bhairava and not in another manner. Pauruṣājñāna (is) innate because it is related to one’s own Self, but this bauddhājñāna is not innate because it is related to one’s own intellect, and inasmuch as this ignorance is like this, therefore it is eliminated through strenuous intellectual effort in the form of a deep study of the sixty-four non-dualistic Bhairavāgama-s (such as) glorious Mālinīvijaya, Svacchanda, Rudrayāmala, Mṛgendra, Mataṅga, Ucchuṣmabhairava, Ānandabhairava, Naiśvāsa, Netra, etc., accompanied by venerable Śivasūtra-s, as I hinted at before in the explanation of the 49th aphorism.
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.
द्विधाकाराज्ञानसमुच्छेदं विनोभययोरविद्ययोः सम्यगपनयनादृते स्वमुक्तिलाभः स्वमोक्षाधिगमोऽपूर्णोऽसम्पन्नः। शिष्याद्बौद्धाज्ञानमात्रं यद्युच्छिद्येत तर्हि स पण्डितो मुक्त्यनुभववर्जित एव भवेद्यदि च शिष्यात्पौरुषाज्ञानमात्रमपनीयेत तदा स मुक्त आपाताद्देहस्य मोक्षानुभवाशेषास्वादरहितः खलु भवेत्सङ्क्षेपतो मृत्योः परं केवलं स पूर्णत्वं शक्नुयादनुभवितुमत एव च जीवन्मुक्त्यनुभवस्यार्थाय द्विगुणमज्ञानमीदृशं सम्यङ्निराकर्तव्यमसंशयः॥५५॥
Dvidhākārājñānasamucchedaṁ vinobhayayoravidyayoḥ samyagapanayanādṛte svamuktilābhaḥ svamokṣādhigamo’pūrṇo’sampannaḥ| Śiṣyādbauddhājñānamātraṁ yadyucchidyeta tarhi sa paṇḍito muktyanubhavavarjita eva bhavedyadi ca śiṣyātpauruṣājñānamātramapanīyeta tadā sa mukta āpātāddehasya mokṣānubhavāśeṣāsvādarahitaḥ khalu bhavetsaṅkṣepato mṛtyoḥ paraṁ kevalaṁ sa pūrṇatvaṁ śaknuyādanubhavitumata eva ca jīvanmuktyanubhavasyārthāya dviguṇamajñānamīdṛśaṁ samyaṅnirākartavyamasaṁśayaḥ||55||
Without (vinā) full removal (samucchedam) of both kinds (dvidhākāra) of ignorance (ajñāna), i.e. without (ṛte) complete extirpation (samyak apanayanāt) of both (types of) ignorance (ubhayayoḥ avidyayoḥ), one’s own (sva… sva) achievement or attainment (lābhaḥ… adhigamaḥ) of Liberation or Emancipation (mukti… mokṣa) (is) not perfect or accomplished (apūrṇaḥ asampannaḥ). If (yadi) only (mātram) bauddhājñāna (bauddha-ajñāna) were removed (ucchidyeta) from the disciple (śiṣyāt), then (tarhi) he (saḥ) would become (bhavet) a scholar (paṇḍitaḥ) destitute of (varjitaḥ eva) the experience (anubhava) of Liberation (mukti), and (ca) if (yadi) only (mātram) pauruṣājñāna (pauruṣa-ajñāna) were taken out (apanīyeta) of the disciple (śiṣyāt), then (tadā) he (saḥ) would certainly become (khalu bhavet) a liberated person (muktaḥ) devoid of (rahitaḥ) the full (aśeṣa) enjoyment (āsvāda) of the experience (anubhava) of Emancipation (mokṣa) until the fall (āpātāt) of the body (dehasya); in short (saṅkṣepatas), he (saḥ) could (śaknuyāt) experience (anubhavitum) Fullness (pūrṇatvam) only (kevalam) after (param) death (mṛtyoḥ); due to all this (atas eva ca), such (īdṛśam) an ignorance (ajñānam) of two kinds (dviguṇa) must doubtless be totally eliminated (samyak nirākartavyam asaṁśayaḥ) for attaining (arthāya) the experience (anubhavasya) of Liberation while living (jīvat-mukti)||55||
Without full removal of both kinds of ignorance, i.e. without complete extirpation of both (types of) ignorance, one’s own achievement or attainment of Liberation or Emancipation (is) not perfect or accomplished. If only bauddhājñāna were removed from the disciple, then he would become a scholar destitute of the experience of Liberation, and if only pauruṣājñāna were taken out of the disciple, then he would certainly become a liberated person devoid of the full enjoyment of the experience of Emancipation until the fall of the body; in short, he could experience Fullness only after death; due to all this, such an ignorance of two kinds must doubtless be totally eliminated for attaining the experience of Liberation while living.
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.
दीक्षा च शिवशास्त्राध्ययनं शिवसूत्रेण सार्धं भैरवागमं शिक्षणं च तस्यानुग्रहप्रदानकृत्यं स्वशक्तिपातो भवतो यतो यस्मात्तस्य प्रसादं विना तत्साहाय्यमन्तरेण न केनापि तद्बृहत्कार्यमीदृगसाधारणकर्तव्यं कर्तुं शक्यते। यदि परमशिवस्य त्वन्मुक्त्या न प्रयोजनं तर्हि त्वं दीक्षायै मानुषगुरुमुपगन्तुमपि तच्छस्तृआणि च स्पर्शितुमपि न शक्नोषि यदि तु त्वं दीक्षामाप्नोषि तच्छिवसूत्रमालिनीविजयोत्तरस्वच्छन्दाद्युत्कृष्ताद्वयशास्त्राणि चाधिगन्तुं शक्नोषि तदा त्वं खलु तेनानुमोदितोऽत्र च तावन्न विमतिः॥५६॥
Dīkṣā ca śivaśāstrādhyayanaṁ śivasūtreṇa sārdhaṁ bhairavāgamaṁ śikṣaṇaṁ ca tasyānugrahapradānakṛtyaṁ svaśaktipāto bhavato yato yasmāttasya prasādaṁ vinā tatsāhāyyamantareṇa na kenāpi tadbṛhatkāryamīdṛgasādhāraṇakartavyaṁ kartuṁ śakyate| Yadi paramaśivasya tvanmuktyā na prayojanaṁ tarhi tvaṁ dīkṣāyai mānuṣagurumupagantumapi tacchastṛāṇi ca sparśitumapi na śaknoṣi yadi tu tvaṁ dīkṣāmāpnoṣi tacchivasūtramālinīvijayottarasvacchandādyutkṛṣtādvayaśāstrāṇi cādhigantuṁ śaknoṣi tadā tvaṁ khalu tenānumodito’tra ca tāvanna vimatiḥ||56||
Both initiation and (dīkṣā ca… ca) studying (adhyayanam) scriptures (śāstra) of Śiva (śiva) —i.e. studying (śikṣaṇam) the scriptures revealed by Bhairava (bhairava-āgamam) together with (sārdham) Śivasūtra-s (śiva-sūtreṇa)— are (bhavataḥ) His (tasya) act (kṛtyam) of Grace bestowal (anugraha-pradāna) —His (sva) descent (pātaḥ) of Power (śakti)—, because (yatas yasmāt) nobody can accomplish (na kena api… kartum śakyate) that huge task (tad-bṛhat-kāryam) —such (īdṛk) extraordinary (asādhāraṇa) action (kartavyam)— without (vinā) His (tasya) favor (prasādam), (in other words,) without (antareṇa) His (tad) help (sāhāyyam). If (yadi) Paramaśiva does not want (parama-śivasya… na prayojanam) your Liberation (tvat-muktyā), then (tarhi) you (tvam) cannot (na śaknoṣi) even (api) approach (upagantum) the human Guru (mānuṣa-gurum) for initiation (dīkṣāyai) or (ca) even (api) touch (sparśitum) His scriptures (tad-śastṛāṇi); but (tu) if (yadi) you (tvam) get (āpnoṣi) initiation (dīkṣām) and (ca) can (śaknoṣi) study (adhigantum) His (tad) sublime (utkṛṣta) non-dualistic (advaya) scriptures (śāstrāṇi) (such as) Śivasūtra-s, Mālinīvijayottaratantra, Svacchandatantra, etc. (tad-śivasūtra-mālinīvijayottara-svacchanda-ādi), then (tadā) you (tvam) have certainly His approval (khalu tena anumoditaḥ), and (ca) there is no difference of opinion (na vimatiḥ) regarding this (atra) indeed (tāvat)||56||
Both initiation and studying scriptures of Śiva —i.e. studying the scriptures revealed by Bhairava together with Śivasūtra-s— are His act of Grace bestowal —His descent of Power—, because nobody can accomplish that huge task —such extraordinary action— without His favor, (in other words,) without His help. If Paramaśiva does not want your Liberation, then you cannot even approach the human Guru for initiation or even touch His scriptures; but if you get initiation and can study His sublime non-dualistic scriptures (such as) Śivasūtra-s, Mālinīvijayottaratantra, Svacchandatantra, etc., then you have certainly His approval, and there is no difference of opinion regarding this indeed.
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.
मानुषगुरुरस्थिमांसादिमयशरीरयुतो गुरुः साक्षात्प्रत्यक्षं शिव एव स्वतन्त्रः परमेश्वर एव शास्त्रेषु तन्त्रेषु पुनः किन्तु शिवतुल्य इति स उक्त उदितः स्थूलदेहसन्निधेः। यद्यपि मानुषगुरोः स्वमहेश्वरैक्यसमुपलब्धिर्विद्यते तदपि स शिवतुल्य एवोच्यते तत्स्थूलशरीरस्य सन्निधानतः सङ्क्षेपेणैवैकतो मानुषगुरुः कास्थूलदेहं धारयत्यन्यतः परमशिवो निखिलेन सर्वपारिमित्येन वियुक्तो भवति मर्त्यं हीत्वा पुनर्मानुषगुरुः परमशिवेनाखिलैकत्वं लभते नियतम्॥५७॥
Mānuṣagururasthimāṁsādimayaśarīrayuto guruḥ sākṣātpratyakṣaṁ śiva eva svatantraḥ parameśvara eva śāstreṣu tantreṣu punaḥ kintu śivatulya iti sa ukta uditaḥ sthūladehasannidheḥ| Yadyapi mānuṣaguroḥ svamaheśvaraikyasamupalabdhirvidyate tadapi sa śivatulya evocyate tatsthūlaśarīrasya sannidhānataḥ saṅkṣepeṇaivaikato mānuṣaguruḥ kāsthūladehaṁ dhārayatyanyataḥ paramaśivo nikhilena sarvapārimityena viyukto bhavati martyaṁ hītvā punarmānuṣaguruḥ paramaśivenākhilaikatvaṁ labhate niyatam||57||
The human Guru (mānuṣa-guruḥ) —the Guru (guruḥ) endowed with (yutaḥ) a body (śarīra) composed of (maya) bones (asthi), flesh (māṁsa), etc. (ādi)— (is) Śiva Himself (śivaḥ eva) in person (sākṣāt) —i.e. the Free (svatantraḥ) Supreme Lord Himself (parama-īśvaraḥ eva) in person (pratyakṣam)—, but (punar kintu) in the scriptures (śāstreṣu) —viz. in the Tantra-s (tantreṣu)— he (saḥ) is mentioned to be (uktaḥ uditaḥ) ‘just like (tulyaḥ) Śiva (śiva… iti)‘ because of the presence (sannidheḥ) of the physical body (sthūla-deha). Though (yadi api) in the case of the human Guru (mānuṣa-guroḥ) there is (vidyate) full realization (samupalabdhiḥ) of his (sva) unity (aikya) with the Great Lord (mahā-īśvara), even so (tad api) he (saḥ) is said to be (ucyate) just like (tulyaḥ) Śiva (śiva… eva) due to the existence (sannidhānataḥ) of his gross body (tad-sthūla-śarīrasya); in short (saṅkṣepeṇa eva), on the one hand (ekataḥ) the human Guru (mānuṣa-guruḥ) retains (dhārayati) an insignificant physical body (kā-sthūla-deham) and on the other hand (anyataḥ) Paramaśiva (parama-śivaḥ) is (bhavati) thoroughly (nikhilena) devoid of (viyuktaḥ) all limitation (sarva-pārimityena); anyway (punar), after having abandoned (hītvā) the mortal body (martyam), the human Guru (mānuṣa-guruḥ) definitely (niyatam) acquires (labhate) complete (akhila) unity (ekatvam) with Paramaśiva (parama-śivena)||57||
The human Guru —the Guru endowed with a body composed of bones, flesh, etc.— (is) Śiva Himself in person —i.e. the Free Supreme Lord Himself in person—, but in the scriptures —viz. in the Tantra-s— he is mentioned to be ‘just like Śiva’ because of the presence of the physical body. Though in the case of the human Guru there is full realization of his unity with the Great Lord, even so he is said to be just like Śiva due to the existence of his gross body; in short, on the one hand the human Guru retains an insignificant physical body and on the other hand Paramaśiva is thoroughly devoid of all limitation; anyway, after having abandoned the mortal body, the human Guru definitely acquires complete unity with Paramaśiva.
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 गुर्वाज्ञानुवर्तनं सिद्धिकार्यर्थाद्गुर्वादेशानुरोधः सिद्धिप्रदायी। यतो मानुषगुरुः परमेशमूर्तिरस्ति ततस्तत्परमेशस्वात्मैक्यख्यात्यात्मकमुक्तिसम्पत्त्यर्थे तद्विशिष्टनिगूढनिदेशा यथावचनं कर्तव्या यदि किन्तु दक्षिणमिति मानुषगुरुणोक्तम् वामं च शिष्यो गतो यदि वा वाममिति तेनोक्तं दक्षिणं च शिष्यो गतस्तर्हि स्वं दुःखसङ्कुलसंसारावस्थानं निःसन्देहं दीर्घीकरोतीद्रिशो मूढशिष्यः॥५८॥
Parabhairavayoge gurvājñānuvartanaṁ siddhikāryarthādgurvādeśānurodhaḥ siddhipradāyī| Yato mānuṣaguruḥ parameśamūrtirasti tatastatparameśasvātmaikyakhyātyātmakamuktisampattyarthe tadviśiṣṭanigūḍhanideśā yathāvacanaṁ kartavyā yadi kintu dakṣiṇamiti mānuṣaguruṇoktam vāmaṁ ca śiṣyo gato yadi vā vāmamiti tenoktaṁ dakṣiṇaṁ ca śiṣyo gatastarhi svaṁ duḥkhasaṅkulasaṁsārāvasthānaṁ niḥsandehaṁ dīrghīkarotīdriśo mūḍhaśiṣyaḥ||58||
Obedience (anuvartanam) to Guru’s commands (guru-ājñā) (is) the key to success (siddhi-kāri) —i.e. (arthāt) obedience (anurodhaḥ) to Guru’s orders (guru-ādeśa) bestows (pradāyī) success (siddhi)— in Parabhairavayoga (parabhairavayoge). Because (yatas) the human Guru (mānuṣa-guruḥ) is (asti) the personification (mūrtiḥ) of the Supreme Master (parama-īśa), therefore (tatas) his (tad) special mysterious commands (viśiṣṭa-nigūḍha-nideśāḥ) must be obeyed (kartavyāḥ) to the letter (yathā-vacanam) for (arthe) the acquisition (sampatti) of Liberation (mukti) consisting in (ātmaka) realizing (khyāti) unity (aikya) of one’s own Self (sva-ātma) with that (tad) Supreme Master (parama-īśa); but (kintu) if (yadi) the human Guru says (mānuṣa-guruṇā uktam) ‘To the right’ (dakṣiṇam iti) and (ca) the disciple (śiṣyaḥ) goes (gataḥ) to the left (vāmam), or (vā) if (yadi) he says (tena uktam) ‘To the left’ (vāmam iti) and (ca) the disciple (śiṣyaḥ) goes (gataḥ) to the right (dakṣiṇam), then (tarhi) such a (īdriśaḥ) foolish (mūḍha) disciple (śiṣyaḥ) is doubtless prolonging (niḥsandeham dīrghī-karoti) his (svam) staying (avasthānam) in Transmigration (saṁsāra) replete with (saṅkula) pain (duḥkha)||58||
Obedience to Guru’s commands (is) the key to success —i.e. obedience to Guru’s orders bestows success— in Parabhairavayoga. Because the human Guru is the personification of the Supreme Master, therefore his special mysterious commands must be obeyed to the letter for the acquisition of Liberation consisting in realizing unity of one’s own Self with that Supreme Master; but if the human Guru says ‘To the right’ and the disciple goes to the left, or if he says ‘To the left’ and the disciple goes to the right, then such a foolish disciple is doubtless prolonging his staying in Transmigration replete with pain.
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.
परभैरवयोगे गुरोरात्मनि विलीनस्वात्मत्वरूपः परमेशमूर्तेरात्मनि मग्नस्वात्मत्वमयस्तद्यथा गुरुणैकत्वसमासादनात्मकः परमशिवमूर्तिनैक्यधिगममयः शिष्यार्थश्छात्रान्तस्थानम्। यतो मानुषगुरुर्भवति परमेशमूर्तिस्ततोऽत्र योगे यत्परमाद्वयप्रकाशोऽहमिति निःशेषसाक्षात्कारो न चैव यत्सङ्कुचितजनोऽहमिति यथापूर्वं सम्यग्बन्धे शिष्यार्थः समासत उक्तमीदृगन्तस्थानं मानुषगुर्वात्मत्वेन भासमाने परमशिवे तादात्म्याशेषाप्तिरस्ति यथास्फुटं च मानुषगुरोरात्मा न भवति तन्मर्त्यं सततं रोगमरणशीलमपि तु सर्वस्याक्षयेश्वर एव॥५९॥
Parabhairavayoge gurorātmani vilīnasvātmatvarūpaḥ parameśamūrterātmani magnasvātmatvamayastadyathā guruṇaikatvasamāsādanātmakaḥ paramaśivamūrtinaikyadhigamamayaḥ śiṣyārthaśchātrāntasthānam| Yato mānuṣagururbhavati parameśamūrtistato’tra yoge yatparamādvayaprakāśo’hamiti niḥśeṣasākṣātkāro na caiva yatsaṅkucitajano’hamiti yathāpūrvaṁ samyagbandhe śiṣyārthaḥ samāsata uktamīdṛgantasthānaṁ mānuṣagurvātmatvena bhāsamāne paramaśive tādātmyāśeṣāptirasti yathāsphuṭaṁ ca mānuṣagurorātmā na bhavati tanmartyaṁ satataṁ rogamaraṇaśīlamapi tu sarvasyākṣayeśvara eva||59||
The goal or end –purpose– (arthaḥ… antasthānam) of a disciple (śiṣya… chātra) in Parabhairavayoga (parabhairavayoge) consists of (rūpaḥ) merging his self (vilīna-sva-ātmatva) into the Self (ātmani) of the Guru (guroḥ) —viz. it consists of (mayaḥ) immersing his self (magna-sva-ātmatva) in the Self (ātmani) of the personification (mūrteḥ) of the Supreme Master (parama-īśa)—, i.e. (tad yathā) it consists of (ātmakaḥ) becoming one (ekatva-samāsādana) with the Guru (guruṇā), (or, in other words,) it consists of (mayaḥ) the attainment (adhigama) of unity (aikya) with the personification (mūrtinā) of Paramaśiva (parama-śiva). Since (yatas) the human Guru (mānuṣa-guruḥ) is (bhavati) the personification (mūrtiḥ) of the Supreme Master (parama-īśa), consequently (tatas) in this Yoga (atra yoge) total realization (niḥśeṣa-sākṣātkāraḥ) that (yad) ‘I (aham) (am) the Light (prakāśaḥ) of supreme (parama) non-dualism (advaya… iti)‘, and not (na ca eva) that (yad) ‘I (aham) (am) a limited (saṅkucita) person (janaḥ… iti)‘ as before (yathā-pūrvam) in full bondage (samyak-bandhe), (constitutes) the goal (arthaḥ) of a disciple (śiṣya); all in all (samāsatas uktam), such an end –purpose– (īdṛk-antasthānam) is (asti) the complete (aśeṣa) acquisition (āptiḥ) of identity (tādātmya) with Paramaśiva (parama-śive) who appears (bhāsamāne) as the Self (ātmatvena) of the human Guru (mānuṣa-guru); and (ca) obviously (yathāsphuṭam) the Self (ātmā) of the human Guru (mānuṣa-guroḥ) is (bhavati) not (na) his mortal body (tad-martyam) which is constantly prone to sickness and death (satatam roga-maraṇa-śīlam), but (api tu) the imperishable Lord (akṣaya-īśvaraḥ) of everybody (sarvasya) indeed (eva)||59||
The goal or end –purpose– of a disciple in Parabhairavayoga consists of merging his self into the Self of the Guru —viz. it consists of immersing his self in the Self of the personification of the Supreme Master—, i.e. it consists of becoming one with the Guru, (or, in other words,) it consists of the attainment of unity with the personification of Paramaśiva. Since the human Guru is the personification of the Supreme Master, consequently in this Yoga total realization that ‘I (am) the Light of supreme non-dualism’, and not that ‘I (am) a limited person’ as before in full bondage, (constitutes) the goal of a disciple; all in all, such an end –purpose– is the complete acquisition of identity with Paramaśiva who appears as the Self of the human Guru; and obviously the Self of the human Guru is not his mortal body which is constantly prone to sickness and death, but the imperishable Lord of everybody indeed.
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.
यत्तस्य सङ्कोचस्वीकारात्प्रादुर्भूतं पारिमित्यप्रतिग्रहादाविर्भूतं तत् सकलाज्ञानतिमिरं सर्वाविद्यातमः परमशिवात्मगुरुणा परमेशमूर्तिनास्य संयोगस्य युक्त्याः प्रभा ज्योतिरुच्छिनत्त्यपाकरोति। यत्परमेश्वरानन्दमयविलासं तत्तिमिरं सर्वं सङ्कोचाभिधानं शिष्ये सद्यो विभिन्नं स्वयम्प्रकाशपरमशिवैकत्वसम्पूर्णख्यातियोगादीदृशकस्वस्वभावोपलब्धिसामर्थ्याच्च सर्वविश्वं भासते केवलं स्वकरत्वेन न तु चिद्धीनवस्तुत्वेन॥६०॥
Yattasya saṅkocasvīkārātprādurbhūtaṁ pārimityapratigrahādāvirbhūtaṁ tat sakalājñānatimiraṁ sarvāvidyātamaḥ paramaśivātmaguruṇā parameśamūrtināsya saṁyogasya yuktyāḥ prabhā jyotirucchinattyapākaroti| Yatparameśvarānandamayavilāsaṁ tattimiraṁ sarvaṁ saṅkocābhidhānaṁ śiṣye sadyo vibhinnaṁ svayamprakāśaparamaśivaikatvasampūrṇakhyātiyogādīdṛśakasvasvabhāvopalabdhisāmarthyācca sarvaviśvaṁ bhāsate kevalaṁ svakaratvena na tu ciddhīnavastutvena||60||
The Light (prabhā jyotis) of this union (asya saṁyogasya yuktyāḥ) with Guru, with Paramaśiva (parama-śiva-ātma-guruṇā) —with the personification (mūrtinā) of the Supreme Master (parama-īśa)—, removes or dispels (ucchinatti apākaroti) all the darkness of ignorance (tad sakala-ajñāna-timiram sarva-avidyā-tamas), which (yad) appeared (prādurbhūtam) due to His accepting (tasya… svīkārāt) limitation (saṅkoca), i.e. which was manifested (āvirbhūtam) because of His accepting (tasya… pratigrahāt) limitation (pārimitya). All (sarvam) the darkness (tad timiram) known as (abhidhānam) limitation (saṅkoca), which (yad) is a blissful (ānanda-maya) Play (vilāsam) of the Supreme Lord (parama-īśvara), is immediately dispersed (sadyas vibhinnam) in the disciple (śiṣye) by means of (yogāt) the full (sampūrṇa) realization (khyāti) of unity (ekatva) with self-luminous Paramaśiva (svayam-prakāśa-parama-śiva); and (ca) in consequence of (sāmarthyāt) such an (īdṛśaka) apprehension (upalabdhi) of his own essential nature –of the essential nature of the disciple– (sva-sva-bhāva), the whole universe (sarva-viśvam) appears (bhāsate) only (kevalam) as his own effulgence of Light (sva-karatvena) and not (na tu) as a reality (vastutvena) devoid of (hīna) Consciousness (cit)||60||
The Light of this union with Guru, with Paramaśiva —with the personification of the Supreme Master—, removes or dispels all the darkness of ignorance, which appeared due to His accepting limitation, i.e. which was manifested because of His accepting limitation. All the darkness known as limitation, which is a blissful Play of the Supreme Lord, is immediately dispersed in the disciple by means of the full realization of unity with self-luminous Paramaśiva; and in consequence of such an apprehension of his own essential nature –of the essential nature of the disciple–, the whole universe appears only as his own effulgence of Light and not as a reality devoid of Consciousness.
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.
भूयश्चापि पुनरप्ययं संयोगो युक्तिस्तदनुग्रहेण परमशिवप्रसादतः संसिद्धः संपूर्णः। परभैरवयोगे सर्वव्यापकपरमशिवानुग्रहः सर्वदृष्ट्यादितोऽन्तं च सर्वथावश्यकोऽस्ति यतस्तं विना सर्वजनस्य यस्मिंश्च विद्यन्ते दारुणपीडाणां सर्वप्रकारा अस्माच्छरीराच्छरीरान्तरमस्माद्विकल्पाद्विकल्पान्तरमित्यादि निरवधिसंसारे बन्धने जीवितं निश्चितम्॥६१॥
Bhūyaścāpi punarapyayaṁ saṁyogo yuktistadanugraheṇa paramaśivaprasādataḥ saṁsiddhaḥ saṁpūrṇaḥ| Parabhairavayoge sarvavyāpakaparamaśivānugrahaḥ sarvadṛṣṭyādito’ntaṁ ca sarvathāvaśyako’sti yatastaṁ vinā sarvajanasya yasmiṁśca vidyante dāruṇapīḍāṇāṁ sarvaprakārā asmāccharīrāccharīrāntaramasmādvikalpādvikalpāntaramityādi niravadhisaṁsāre bandhane jīvitaṁ niścitam||61||
Once again –once more– (bhūyas ca api punar api), this (ayam) union (saṁyogaḥ yuktiḥ) is thoroughly accomplished or fulfilled (saṁsiddhaḥ saṁpūrṇaḥ) by His Grace (tad-anugraheṇa) —through the Favor (prasādataḥ) of Paramaśiva (parama-śiva)—. In Parabhairavayoga (parabhairavayoge), the all-pervasive (sarva-vyāpaka) Grace (anugrahaḥ) of Paramaśiva (parama-śiva) is (asti) absolutely (sarvathā) indispensable (āvaśyakaḥ) from all viewpoints (sarva-dṛṣṭyā) and (ca) from beginning (āditas) to end (antam), because (yatas) without (vinā) It (tam) everybody is condemned to a life (sarvajanasya… jīvitam niścitam) in bondage (bandhane), i.e. in never-ending Transmigration (niravadhi-saṁsāre) from this body (asmāt śarīrāt) to another body (śarīra-antaram), from this mental fluctuation (asmāt vikalpāt) to another mental fluctuation (vikalpa-antaram) and so on (iti-ādi), and (ca) in which (yasmin) there are (vidyante) all kinds (sarva-prakārāḥ) of horrible sufferings (dāruṇa-pīḍāṇām)||61||
Once again –once more–, this union is thoroughly accomplished or fulfilled by His Grace —through the Favor of Paramaśiva—. In Parabhairavayoga, the all-pervasive Grace of Paramaśiva is absolutely indispensable from all viewpoints and from beginning to end, because without It everybody is condemned to a life in bondage, i.e. in never-ending Transmigration from this body to another body, from this mental fluctuation to another mental fluctuation and so on, and in which there are all kinds of horrible sufferings.
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.
यो बौद्धपौरुषाज्ञानयोर्बुद्ध्यात्मविषयाविद्ययोरामिषतां यातो गतो नरोऽणुः स स्वगुरोरात्मनि परमेशमूर्तेरात्मनि विलीनस्वशिष्यात्मत्वरूपकार्यस्य मग्नस्वछात्रात्मत्वमयकर्तव्यस्य सम्पादने समापनेऽसमर्थवदक्षमवन्मन्यते सम्भाव्यते। यच्छिष्यो नरः स्वयमेवात्मोपलब्धिलभाय समर्थ इव शक्तजन इव न मन्यते यतो यद्येवं तर्हि स गुरुर्न च छात्रः स्यादित्येतत्खलु त्रिकमूलके परभैरवयोगे विशिष्टलक्षणमित्थं यन्मूढप्रजामत्यनुरूपं सकृद्दृष्तिपातेनातिसुखाभासं तदतिदुर्घटकार्यं साधनापेक्षया सोऽशेषेण परमशिवानुग्रहतन्त्रो गुरुप्रसादाधीनोऽवश्यं भवेत्॥६२॥
Yo bauddhapauruṣājñānayorbuddhyātmaviṣayāvidyayorāmiṣatāṁ yāto gato naro’ṇuḥ sa svagurorātmani parameśamūrterātmani vilīnasvaśiṣyātmatvarūpakāryasya magnasvachātrātmatvamayakartavyasya sampādane samāpane’samarthavadakṣamavanmanyate sambhāvyate| Yacchiṣyo naraḥ svayamevātmopalabdhilabhāya samartha iva śaktajana iva na manyate yato yadyevaṁ tarhi sa gururna ca chātraḥ syādityetatkhalu trikamūlake parabhairavayoge viśiṣṭalakṣaṇamitthaṁ yanmūḍhaprajāmatyanurūpaṁ sakṛddṛṣtipātenātisukhābhāsaṁ tadatidurghaṭakāryaṁ sādhanāpekṣayā so’śeṣeṇa paramaśivānugrahatantro guruprasādādhīno’vaśyaṁ bhavet||62||
The limited individual or atomic self (naraḥ aṇuḥ) who (yaḥ) has fallen prey (āmiṣatām yātaḥ gataḥ) to bauddhājñāna and pauruṣājñāna (bauddha-pauruṣa-ajñānayoḥ) —to the two kinds of ignorance (avidyayoḥ) relating to (viṣaya) intellect (buddhi) (and) Self (ātma)— is considered (saḥ… manyate sambhāvyate) to be ‘asamartha’ –incapacitated– (asamartha-vat) —to be unable (akṣama-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) —i.e. in regard to complete (samāpane) the task (kartavyasya) of immersing his ‘disciple’ self (magna-sva-chātra-ātmatva-maya) in the Self (ātmani) of the personification (mūrteḥ) of the Supreme Master (parama-īśa)—. This (etad) (is) certainly (khalu) a special characteristic (viśiṣṭa-lakṣaṇam) in Trika-based Parabhairavayoga (trika-mūlake parabhairavayoge), that (yad) ‘the disciple (śiṣyaḥ) (or) limited individual (naraḥ) is not considered (na manyate) to be (iva… iva) a qualified person (śakta-janaḥ) (or) samartha (samarthaḥ), because (yatas) if (yadi) it were so (evam) then (tarhi) he (saḥ) would be (syāt) Guru (guruḥ) and not (na ca) disciple (chātraḥ… iti)‘; in this way (ittham), he (saḥ) is (bhavet) indeed (avaśyam) totally (aśeṣeṇa) dependent on (tantraḥ) Paramaśiva’s Grace (parama-śiva-anugraha) —viz. he is subject to (adhīnaḥ) the Favor (prasāda) of the Guru (guru)— with reference to (apekṣayā) carrying out (sādhana) that (tad) very difficult (ati-durghaṭa) task (kāryam) which (yad) at first glance (sakṛt-dṛṣti-pātena) looks like very easy (ati-sukha-ābhāsam) in the opinion (mati-anurūpam) of confused people (mūḍha-prajā)||62||
The limited individual or atomic self who has fallen prey to bauddhājñāna and pauruṣājñāna —to the two kinds of ignorance relating to intellect (and) Self— is considered to be ‘asamartha’ –incapacitated– —to be unable— as regards accomplishing the task of merging his ‘disciple’ self into the Self of his Guru —i.e. in regard to complete the task of immersing his ‘disciple’ self in the Self of the personification of the Supreme Master—. This (is) certainly a special characteristic in Trika-based Parabhairavayoga, that ‘the disciple (or) limited individual is not considered to be a qualified person (or) samartha, because if it were so then he would be Guru and not disciple’; in this way, he is indeed totally dependent on Paramaśiva’s Grace —viz. he is subject to the Favor of the Guru— with reference to carrying out that very difficult task which at first glance looks like very easy in the opinion of confused people.
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