A short commentary on the aphorisms 63 to 92 of Parabhairavayogasaṁsthāpanapracodanam:
स तद्विभवरूपप्रकाशनिषेधादाविर्भूतान्निजाशुद्धेरसमर्थोऽस्ति॥६३॥
Sa tadvibhavarūpaprakāśaniṣedhādāvirbhūtānnijāśuddherasamartho’sti||63||
He (saḥ) is (asti) incapacitated (asamarthaḥ) on account of his own impurity (nija-aśuddheḥ) which appeared (āvirbhūtāt) due to His denying (tad… niṣedhāt) His own (tad) Light (prakāśa), His own (tad) Glory (vibhava-rūpa).
He is incapacitated on account of his own impurity which appeared due to His denying His own Light, His own Glory.
स शिष्यस्तद्विभवरूपप्रकाशनिषेधात्तन्माहात्म्यरूपप्रभाप्रत्याख्यानादाविर्भूतात्प्रादुर्भूतान्निजाशुद्धेः स्वाशुचित्वादसमर्थोऽक्षमोऽस्ति। शिष्यस्य नरस्यान्तर्जाताशुद्धिराणवमलमेव भवति यदुत्तिष्ठति यस्मादतिक्रीडापरो महेश्वरः स्वं सर्वव्यापिनं प्रकाशं निषेद्धुं व्यवस्यति प्रमातृप्रमेयापेक्षया भेदमयविश्वं च भासयति॥६३॥
Sa śiṣyastadvibhavarūpaprakāśaniṣedhāttanmāhātmyarūpaprabhāpratyākhyānādāvirbhūtātprādurbhūtānnijāśuddheḥ svāśucitvādasamartho’kṣamo’sti| Śiṣyasya narasyāntarjātāśuddhirāṇavamalameva bhavati yaduttiṣṭhati yasmādatikrīḍāparo maheśvaraḥ svaṁ sarvavyāpinaṁ prakāśaṁ niṣeddhuṁ vyavasyati pramātṛprameyāpekṣayā bhedamayaviśvaṁ ca bhāsayati||63||
The disciple (saḥ śiṣyaḥ) is (asti) incapacitated or unable (asamarthaḥ akṣamaḥ) on account of his own impurity (nija-aśuddheḥ sva-aśucitvāt) which appeared or became manifest (āvirbhūtāt prādurbhūtāt) due to His denying (tad… niṣedhāt) His own (tad) Light (prakāśa), His own (tad) Glory (vibhava-rūpa), i.e. because of His denying (tad… pratyākhyānāt) His own (tad) Splendor (prabhā), His own (tad) Greatness (māhātmya-rūpa). The inherent (antarjāta) impurity (aśuddhiḥ) of the disciple (śiṣyasya) —the limited individual (narasya)— is (bhavati) simply (eva) Āṇavamala (āṇava-malam), which (yad) emerges (uttiṣṭhati) since (yasmāt) the exceedingly frisky (ati-krīḍāparaḥ) Great Lord (mahā-īśvaraḥ) decides (vyavasyati) to deny (niṣeddhum) His (svam) all-pervading (sarva-vyāpinam) Light (prakāśam) and (ca) manifests (bhāsayati) a universe (viśvam) full of (maya) differences –duality– (bheda) with respect to (apekṣayā) subjects and objects (pramātṛ-prameya)||63||
The disciple is incapacitated or unable on account of his own impurity which appeared or became manifest due to His denying His own Light, His own Glory, i.e. because of His denying His own Splendor, His own Greatness. The inherent impurity of the disciple —the limited individual— is simply Āṇavamala, which emerges since the exceedingly frisky Great Lord decides to deny His all-pervading Light and manifests a universe full of differences –duality– with respect to subjects and objects.
एतदसमर्थत्वसामर्थ्याच्च नरः परमार्थस्वभावपूर्णज्ञानेन रहितः॥६४॥
Etadasamarthatvasāmarthyācca naraḥ paramārthasvabhāvapūrṇajñānena rahitaḥ||64||
As a result of (sāmarthyāt ca) this (etad) incapacity (asamarthatva), a limited individual (naraḥ) lacks (rahitaḥ) perfect knowledge (pūrṇa-jñānena) about the nature (sva-bhāva) of Supreme Reality (parama-artha).
As a result of this incapacity, a limited individual lacks perfect knowledge about the nature of Supreme Reality.
एतदसमर्थत्वसामर्थ्यादस्याक्षमत्वस्य कारणाच्च नरोऽणुः परमार्थस्वभावपूर्णज्ञानेन रहितो परमशिवस्वरूपोत्तमविद्यया वियुक्तः। शिष्यस्यात्यन्तासमर्थत्वात्स परमशिवाभिहितपरमार्थवास्तविकरूपमधिकृत्य तुष्टिप्रदज्ञानशून्यो भवति दुर्दैवात्त्वहं स्थूलदेहोऽस्म्यहं जीवामि प्राणस्य हेतवे नरोऽहमित्याद्यस्मिन् ग्रन्थे पूर्वसूत्रेषु व्याख्यातैरेभिः कूटमनोगतैः सङ्कुलः सोऽवश्यं तिष्ठति॥६४॥
Etadasamarthatvasāmarthyādasyākṣamatvasya kāraṇācca naro’ṇuḥ paramārthasvabhāvapūrṇajñānena rahito paramaśivasvarūpottamavidyayā viyuktaḥ| Śiṣyasyātyantāsamarthatvātsa paramaśivābhihitaparamārthavāstavikarūpamadhikṛtya tuṣṭipradajñānaśūnyo bhavati durdaivāttvahaṁ sthūladeho’smyahaṁ jīvāmi prāṇasya hetave naro’hamityādyasmin granthe pūrvasūtreṣu vyākhyātairebhiḥ kūṭamanogataiḥ saṅkulaḥ so’vaśyaṁ tiṣṭhati||64||
As a result of (sāmarthyāt… ca) this (etad) incapacity (asamarthatva), a limited individual (naraḥ) lacks (rahitaḥ) perfect knowledge (pūrṇa-jñānena) about the nature (sva-bhāva) of Supreme Reality (parama-artha); (or by expressing it differently,) because of (kāraṇāt ca) this incompetence (akṣamatvasya), an atomic self (aṇuḥ) is devoid of (viyuktaḥ) the most elevated wisdom (uttama-vidyayā) about the nature (sva-rūpa) of Paramaśiva (parama-śiva). Since the disciple is extremely incompetent (śiṣyasya atyanta-asamarthatvāt), he (saḥ) is (bhavati) without (śūnyaḥ) a satisfactory (tuṣṭiprada) knowledge (jñāna) about the real nature (vāstavika-rūpam adhikṛtya) of the Highest Reality (parama-artha) called (abhihita) Paramaśiva (parama-śiva), but (tu) unfortunately (durdaivāt) he (saḥ) certainly (avaśyam) remains (tiṣṭhati) full of (saṅkulaḥ) these false notions (ebhiḥ kūṭa-manogataiḥ) which were already commented upon (vyākhyātaiḥ) in previous aphorisms (pūrva-sūtreṣu) of this book (asmin granthe): ‘I (aham) am (asmi) the physical body (sthūla-dehaḥ)‘, ‘I (aham) live (jīvāmi) on account of (hetave) the vital energy (prāṇasya)‘, ‘I (aham) (am) a limited individual (naraḥ)‘, and so forth (iti-ādi)||64||
As a result of this incapacity, a limited individual lacks perfect knowledge about the nature of Supreme Reality; (or by expressing it differently,) because of this incompetence, an atomic self is devoid of the most elevated wisdom about the nature of Paramaśiva. Since the disciple is extremely incompetent, he is without a satisfactory knowledge about the real nature of the Highest Reality called Paramaśiva, but unfortunately he certainly remains full of these false notions which were already commented upon in previous aphorisms of this book: ‘I am the physical body’, ‘I live on account of the vital energy’, ‘I (am) a limited individual’, and so forth.
तस्य बन्धनस्थितिः स्वप्रयत्नैस्तेनोच्छेत्तुं न सर्वथा शक्यते सा तत्प्रसादत उच्छिन्नैव॥६५॥
Tasya bandhanasthitiḥ svaprayatnaistenocchettuṁ na sarvathā śakyate sā tatprasādata ucchinnaiva||65||
His (tasya) state (sthitiḥ) of bondage (bandhana) cannot be removed (ucchettum na… śakyate) by himself (tena) through his own efforts (sva-prayatnaiḥ) in any possible way (na sarvathā); it is only removed (sā… ucchinnā eva) by His favor (tat-prasādataḥ).
His state of bondage cannot be removed by himself through his own efforts in any possible way; it is only removed by His favor.
तस्य बन्धनस्थितिः बन्धावस्था स्वप्रयत्नैस्तदायासैस्तेनोच्छेत्तुमपहर्तुं न सर्वथा कथञ्चन शक्यते सा तत्प्रसादतः परमशिवानुग्रहत उच्छिन्नैवापहृतैव। यथा प्राक्कथितं एष नरो महेश्वरप्रसादेन शिष्यभावेन परिणतः स्वयत्नैः सर्वगताद्बन्धान्निष्क्रमितुं न मनागपि शक्नोत्यभियोगवानपि सः किमिति यतः शिष्य ईदृशक आणवमलादशेषेणासमर्थो भवत्यत एव परमशिवानुग्रहेणोन्मूलितं बन्धनं न चान्यथा परभैरवयोग उपदेशोऽयं बोद्धव्योऽथ वा प्रगमनं न भविष्यति॥६५॥
Tasya bandhanasthitiḥ bandhāvasthā svaprayatnaistadāyāsaistenocchettumapahartuṁ na sarvathā kathañcana śakyate sā tatprasādataḥ paramaśivānugrahata ucchinnaivāpahṛtaiva| Yathā prākkathitaṁ eṣa naro maheśvaraprasādena śiṣyabhāvena pariṇataḥ svayatnaiḥ sarvagatādbandhānniṣkramituṁ na manāgapi śaknotyabhiyogavānapi saḥ kimiti yataḥ śiṣya īdṛśaka āṇavamalādaśeṣeṇāsamartho bhavatyata eva paramaśivānugraheṇonmūlitaṁ bandhanaṁ na cānyathā parabhairavayoga upadeśo’yaṁ boddhavyo’tha vā pragamanaṁ na bhaviṣyati||65||
His (tasya) state (sthitiḥ… avasthā) of bondage (bandhana… bandha) cannot be removed or taken away (ucchettum apahartum na… śakyate) by himself (tena) through his own efforts (sva-prayatnaiḥ tad-āyāsaiḥ) in any possible way (na sarvathā) —by any means (na… kathañcana)—; it is only removed or taken away (sā… ucchinnā eva apahṛtā eva) by His favor (tad-prasādataḥ), i.e. by Paramaśiva’s Grace (parama-śiva-anugrahataḥ). As (yathā) has been enunciated (kathitam) before (prāk), this (eṣaḥ) limited individual (naraḥ) transformed into (bhāvena pariṇataḥ) disciple (śiṣya) by the Favor (prasādena) of the Great Lord (mahā-īśvara) cannot (na… śaknoti) at all (manāk api) escape (niṣkramitum) from all-pervasive bondage (sarvagatāt bandhāt) through his own efforts (sva-yatnaiḥ), however persevering and energetic he may be (abhiyogavān api saḥ); why (kim iti)?, because (yatas) such a (īdṛśakaḥ) disciple (śiṣyaḥ) is (bhavati) completely incapacitated (aśeṣeṇa asamarthaḥ) on account of Āṇavamala (āṇava-malāt); for this very reason (atas eva), bondage (bandhanam) (is) eradicated (unmūlitam) by Paramaśiva’s Grace (parama-śiva-anugraheṇa) and (ca) not (na) otherwise (anyathā); in Parabhairavayoga (parabhairavayoge) this (ayam) teaching (upadeśaḥ) must be understood (boddhavyaḥ) or else (atha vā) there will be no progress (pragamanam na bhaviṣyati)||65||
His state of bondage cannot be removed or taken away by himself through his own efforts in any possible way —by any means—; it is only removed or taken away by His favor, i.e. by Paramaśiva’s Grace. As has been enunciated before, this limited individual transformed into disciple by the Favor of the Great Lord cannot at all escape from all-pervasive bondage through his own efforts, however persevering and energetic he may be; why?, because such a disciple is completely incapacitated on account of Āṇavamala; for this very reason, bondage (is) eradicated by Paramaśiva’s Grace and not otherwise; in Parabhairavayoga this teaching must be understood or else there will be no progress.
यावत्परमशिवस्य दिव्यविलासौ मुक्तिबन्धौ तावन्नरस्य सततौ पीडाप्रभवौ तावेव॥६६॥
Yāvatparamaśivasya divyavilāsau muktibandhau tāvannarasya satatau pīḍāprabhavau tāveva||66||
While (yāvat) bondage and Liberation (mukti-bandhau) are a divine Play (divya-vilāsau) in the case of Paramaśiva (parama-śivasya), they (tāvat… tau eva) (are) a constant (satatau) source (prabhavau) of suffering (pīḍā) in the case of the limited individual (narasya).
While bondage and Liberation are a divine Play in the case of Paramaśiva, they are a constant source of suffering in the case of the limited individual.
यावत्परमशिवस्य परमार्थस्य दिव्यविलासावमानुषक्रीडे मुक्तिबन्धौ मोक्षबन्धने तावन्नरस्य शिष्यस्य सततावनवरतौ पीडाप्रभवौ दुःखकारणे तावेव। सर्वेश्वरस्य परमशिवस्य मुक्तिबन्धौ परप्रमोदमयलीला स्तो यस्यान्यपीडाप्रकारमपि जीविते सौख्यं छात्रस्य पुनस्तद्द्वयं बहुदुःखे हेतुः सम्पद्येते किमिति यतो बन्धः पीडया समानार्थश्च मुक्तेर्दुःखरूपैरतिमात्रप्रयत्नैः कार्यं तथापि मोक्षप्राप्य यद्बन्धनं च बन्धनान्मोक्षश्च न स्तः शिष्यः प्रत्यक्षमनुभवति निरुपमानन्दभूतस्य परमशिवस्य निखिलैककत्वात्॥६६॥
Yāvatparamaśivasya paramārthasya divyavilāsāvamānuṣakrīḍe muktibandhau mokṣabandhane tāvannarasya śiṣyasya satatāvanavaratau pīḍāprabhavau duḥkhakāraṇe tāveva| Sarveśvarasya paramaśivasya muktibandhau parapramodamayalīlā sto yasyānyapīḍāprakāramapi jīvite saukhyaṁ chātrasya punastaddvayaṁ bahuduḥkhe hetuḥ sampadyete kimiti yato bandhaḥ pīḍayā samānārthaśca mukterduḥkharūpairatimātraprayatnaiḥ kāryaṁ tathāpi mokṣaprāpya yadbandhanaṁ ca bandhanānmokṣaśca na staḥ śiṣyaḥ pratyakṣamanubhavati nirupamānandabhūtasya paramaśivasya nikhilaikakatvāt||66||
While (yāvat) bondage and Liberation —captivity and Emancipation— (mukti-bandhau mokṣa-bandhane) are a divine Play or superhuman Pastime (divya-vilāsau amānuṣa-krīḍe) in the case of Paramaśiva —the Highest Reality— (parama-śivasya parama-arthasya), they (tāvat… tau eva) (are) a constant (satatau) source (prabhavau) of suffering (pīḍā) in the case of the limited individual (narasya), (in other words, they are) an incessant (anavaratau) cause (kāraṇe) of pain (duḥkha) in the case of the disciple (śiṣyasya). To Paramaśiva, the Lord of all (sarva-īśvarasya parama-śivasya), bondage and Liberation (mukti-bandhau) are (staḥ) a Pastime (līlā) replete with (maya) supreme (para) Joy (pramoda); however (punar), to the disciple (chātrasya), whose (yasya) happiness (saukhyam) in life (jīvite) (is) even (api) another kind of suffering (anya-pīḍā-prakāram), that pair –bondage and Liberation– (tad-dvayam) becomes (sampadyete) cause (hetuḥ) of a lot of pain (bahu-duḥkhe); why (kim iti)?, because (yatas) bondage (bandhaḥ) (is) synonymous (samānārthaḥ) with suffering (pīḍayā) and (ca) Liberation requires (mukteḥ… kāryam) tremendous efforts (atimātra-prayatnaiḥ) whose nature is pain (duḥkha-rūpaiḥ); nevertheless (tathā-api), after getting (prāpya) Emancipation (mokṣa), the disciple (śiṣyaḥ) realizes (pratyakṣam anubhavati) that (yad) there is no (na staḥ) captivity (bandhanam) and (ca… ca) Liberation (mokṣaḥ) from captivity (bandhanāt) since Paramaśiva, who is incomparable Bliss, is totally alone (nirupama-ānanda-bhūtasya parama-śivasya nikhila-ekakatvāt)||66||
While bondage and Liberation —captivity and Emancipation— are a divine Play or superhuman Pastime in the case of Paramaśiva —the Highest Reality—, they (are) a constant source of suffering in the case of the limited individual, (in other words, they are) an incessant cause of pain in the case of the disciple. To Paramaśiva, the Lord of all, bondage and Liberation are a Pastime replete with supreme Joy; however, to the disciple, whose happiness in life (is) even another kind of suffering, that pair –bondage and Liberation– becomes cause of a lot of pain; why?, because bondage (is) synonymous with suffering and Liberation requires tremendous efforts whose nature is pain; nevertheless, after getting Emancipation, the disciple realizes that there is no captivity and Liberation from captivity since Paramaśiva, who is incomparable Bliss, is totally alone.
नरस्य यावज्जीवं कृच्छ्राणि सर्वाणि स्वबन्धमूलानि न चान्ये वस्तुनि॥६७॥
Narasya yāvajjīvaṁ kṛcchrāṇi sarvāṇi svabandhamūlāni na cānye vastuni||67||
All (sarvāṇi) the problems (kṛcchrāṇi) a limited individual has (narasya) during his lifetime (yāvat-jīvam) are rooted in his bondage (sva-bandha-mūlāni) and (ca) not (na) in another thing (anye vastuni).
All the problems a limited individual has during his lifetime are rooted in his bondage and not in another thing.
नरस्याणोर्यावज्जीवं जन्मन आमरणात्कृच्छ्राणि वैषम्याणि सर्वाणि स्वबन्धमूलानि स्वबन्धनदृढमूलानि न चान्ये वस्तुनि। यन्नरो वास्तवाहन्तारहितो भवति तत्स्थाने चाहमित्यहङ्काररूपं संस्कारसमूहं स वदति तत्तस्य स्वदुर्दमाज्ञानप्रभवाण्यसङ्ख्यकृच्छ्राणि सन्ति तथापीदृशानि वैषम्याण्यन्तर्बन्धविषयाणि न तु बाह्यप्रमातृप्रमेयविषयाणि वस्तुतश्च स्वकृच्छ्रेषु हेतुना बाह्यप्रमातृप्रमेयापेक्षया तद्दृढप्रत्ययस्तस्मिनात्मज्ञानाभववैपुल्यं व्यक्तं दर्शयति॥६७॥
Narasyāṇoryāvajjīvaṁ janmana āmaraṇātkṛcchrāṇi vaiṣamyāṇi sarvāṇi svabandhamūlāni svabandhanadṛḍhamūlāni na cānye vastuni| Yannaro vāstavāhantārahito bhavati tatsthāne cāhamityahaṅkārarūpaṁ saṁskārasamūhaṁ sa vadati tattasya svadurdamājñānaprabhavāṇyasaṅkhyakṛcchrāṇi santi tathāpīdṛśāni vaiṣamyāṇyantarbandhaviṣayāṇi na tu bāhyapramātṛprameyaviṣayāṇi vastutaśca svakṛcchreṣu hetunā bāhyapramātṛprameyāpekṣayā taddṛḍhapratyayastasminātmajñānābhavavaipulyaṁ vyaktaṁ darśayati||67||
All (sarvāṇi) the problems or difficulties (kṛcchrāṇi vaiṣamyāṇi) a limited individual or atomic self has (narasya aṇoḥ) during his lifetime (yāvat-jīvam), from birth (janmanaḥ) to death (āmaraṇāt), are rooted in his bondage or captivity (sva-bandha-mūlāni sva-bandhana-dṛḍhamūlāni) and (ca) not (na) in another thing (anye vastuni). Since (yad) the limited individual (naraḥ) lacks (rahitaḥ bhavati) a real (vāstava) I (aham), and (ca) instead of (sthāne) that (tad) he (saḥ) calls (vadati) a multitude (samūham) of accumulated impressions (saṁskāra) whose form (rūpam) is ego (ahaṅkāra) ‘I’ (aham iti), therefore (tad) he has (tasya… santi) innumerable (asaṅkhya) problems (kṛcchrāṇi) derived from (prabhavāṇi) his (sva) indomitable (durdama) ignorance (ajñāna); nonetheless (tathā api), such (īdṛśāni) difficulties (vaiṣamyāṇi) have to do (viṣayāṇi… viṣayāṇi) with the internal (antar) bondage (bandha) and not (na tu) with external subjects and objects (bāhya-pramātṛ-prameya); and (ca) in fact (vastutas), his (tad) conviction (dṛḍhapratyayaḥ) with reference to (apekṣayā) external subjects and objects (bāhya-pramātṛ-prameya) as being the cause (hetunā) of his problems (sva-kṛcchreṣu) clearly (vyaktam) shows (darśayati) the magnitude (vaipulyam) of absence (abhava) of Self-knowledge (ātma-jñāna) in him (tasmin)||67||
All the problems or difficulties a limited individual or atomic self has during his lifetime, from birth to death, are rooted in his bondage or captivity and not in another thing. Since the limited individual lacks a real I, and instead of that he calls a multitude of accumulated impressions whose form is ego ‘I’, therefore he has innumerable problems derived from his indomitable ignorance; nonetheless, such difficulties have to do with the internal bondage and not with external subjects and objects; and in fact, his conviction with reference to external subjects and objects as being the cause of his problems clearly shows the magnitude of absence of Self-knowledge in him.
तस्मिन्सततमवधानं दातुमसामर्थ्याभिप्रायो बन्धः॥६८॥
Tasminsatatamavadhānaṁ dātumasāmarthyābhiprāyo bandhaḥ||68||
Bondage (bandhaḥ) means the incapacity (asāmarthya-abhiprāyaḥ) to keep focus (avadhānam dātum) on Him (tasmin) constantly (satatam).
Bondage means the incapacity to keep focus on Him constantly.
तस्मिन् परमशिवे सततं सर्वकालमवधानं दातुमेकाग्रभवितुमसामर्थ्याभिप्रायोऽसमर्थत्वतत्पार्यो बन्धो दासत्वम्। प्राङ्मुक्तेर्वास्तवाहन्तारूपे स्वस्वरूप उन्नतेश्वरे नित्यमवधानं दातुं नरोऽकल्पो यद्यपि स शिष्यो मुमुक्षुरोजस्वानभ्यासी भवति प्राप्त आत्मोपलब्धौ परन्तु परमशिवैकाग्रता स्थिराप्रयत्ना वर्तत इति विशेषः॥६८॥
Tasmin paramaśive satataṁ sarvakālamavadhānaṁ dātumekāgrabhavitumasāmarthyābhiprāyo’samarthatvatatpāryo bandho dāsatvam| Prāṅmuktervāstavāhantārūpe svasvarūpa unnateśvare nityamavadhānaṁ dātuṁ naro’kalpo yadyapi sa śiṣyo mumukṣurojasvānabhyāsī bhavati prāpta ātmopalabdhau parantu paramaśivaikāgratā sthirāprayatnā vartata iti viśeṣaḥ||68||
Bondage or servitude (bandhaḥ dāsatvam) means the incapacity (asāmarthya-abhiprāyaḥ asamarthatva-tatpāryaḥ) to keep focus or concentrate (avadhānam dātum ekāgrabhavitum) on Him (tasmin) —on Paramaśiva (parama-śive)— constantly (satatam) —all the time (sarva-kālam)—. Before (prāk) Liberation (mukteḥ), a limited individual (naraḥ) is unable (akalpaḥ) to always keep focus (nityam avadhānam dātum) on the sublime Lord (unnata-īśvare) —on his own essential nature (sva-sva-rūpe) (or) real I (vāstava-ahantā-rūpe)—, even (api) if (yadi) he (saḥ) is (bhavati) a disciple (śiṣyaḥ) who desires Liberation (mumukṣuḥ) (and) practices assiduously (ojasvān abhyāsī); however (parantu), once Self-realization is attained (prāpte ātma-upalabdhau), concentration (ekāgratā) on Paramaśiva (parama-śiva) becomes (vartate) firm (sthirā) (and) effortlessly (aprayatnā); this is the difference (iti viśeṣaḥ)||68||
Bondage or servitude means the incapacity to keep focus or concentrate on Him —on Paramaśiva— constantly —all the time—. Before Liberation, a limited individual is unable to always keep focus on the sublime Lord —on his own essential nature (or) real I, even if he is a disciple who desires Liberation (and) practices assiduously; however, once Self-realization is attained, concentration on Paramaśiva becomes firm (and) effortlessly; this is the difference.
साधनायामध्यात्ममार्गे सहसोद्गमिष्यन्ति सिद्धयः॥६९॥
Sādhanāyāmadhyātmamārge sahasodgamiṣyanti siddhayaḥ||69||
During the sādhanā (sādhanāyām) (or) spiritual path (adhyātma-mārge), supernatural powers (siddhayaḥ) will appear (udgamiṣyanti) all of a sudden (sahasā).
During the sādhanā or spiritual path, supernatural powers will appear all of a sudden.
साधनायामध्यात्ममार्गे सहसाकाण्ड उद्गमिष्यन्ति प्रादुर्भविष्यन्ति सिद्धयो विभूतयः। शिष्ये भूयो भूयः स्पन्दैकाग्रे तर्हि तदभ्याससामर्थ्यान्नानासिद्धयो निसर्गेणोद्गच्छन्ति तथाहि यथाख्यातं पतञ्जलिपादैः परचित्तज्ञानं पूर्वजातिज्ञानमन्तर्धानं भुवनज्ञानं क्षुत्पिपासानिवृत्तिराकाशगमनमित्यादि॥६९॥
Sādhanāyāmadhyātmamārge sahasākāṇḍa udgamiṣyanti prādurbhaviṣyanti siddhayo vibhūtayaḥ| Śiṣye bhūyo bhūyaḥ spandaikāgre tarhi tadabhyāsasāmarthyānnānāsiddhayo nisargeṇodgacchanti tathāhi yathākhyātaṁ patañjalipādaiḥ paracittajñānaṁ pūrvajātijñānamantardhānaṁ bhuvanajñānaṁ kṣutpipāsānivṛttirākāśagamanamityādi||69||
During the sādhanā (sādhanāyām) (or) spiritual path (adhyātma-mārge), supernatural/superhuman powers (siddhayaḥ vibhūtayaḥ) will appear/become manifest (udgamiṣyanti prādurbhaviṣyanti) all of a sudden/unexpectedly (sahasā akāṇḍe). When the disciple concentrates on Spanda (śiṣye… spanda-ekāgre) over and over again (bhūyaḥ bhūyaḥ), then (tarhi) multiple powers (nānā-siddhayaḥ) naturally (nisargeṇa) appear (udgacchanti) as a result of (sāmarthyāt) his (tad) practice (abhyāsa); for example (tathāhi), as (yathā) declared (ākhyātam) by venerable Patañjali (patañjali-pādaiḥ): ‘knowledge (jñānam) of others’ (para) minds (citta)‘, ‘knowledge (jñānam) of previous (pūrva) births (jāti)‘, ‘invisibility (antardhānam)‘, ‘knowledge (jñānam) of the worlds (bhuvana)‘, ‘cessation (nivṛttiḥ) of hunger and thirst (kṣut-pipāsā)‘, ‘movement (gamanam) through the space (ākāśa)‘, and so on (iti-ādi)||69||
During the sādhanā (or) spiritual path, supernatural/superhuman powers will appear/become manifest all of a sudden/unexpectedly. When the disciple concentrates on Spanda over and over again, then multiple powers naturally appear as a result of his practice; for example, as declared by venerable Patañjali: ‘knowledge of others’ minds’, ‘knowledge of previous births’, ‘invisibility’, ‘knowledge of the worlds’, ‘cessation of hunger and thirst’, ‘movement through the space’, and so on.
तेन तादृक्सिद्धयः सर्वास्त्यक्तव्या यतस्तं पातयेयुस्ताः॥७०॥
Tena tādṛksiddhayaḥ sarvāstyaktavyā yatastaṁ pātayeyustāḥ||70||
One must abandon (tena… tyaktavyāḥ) all (sarvāḥ) those supernatural powers (tādṛk-siddhayaḥ) because (yatas) they (tāḥ) could cause one’s fall (tam pātayeyuḥ).
One must abandon all those supernatural powers because they could cause one’s fall.
तेन तादृक्सिद्धयस्तादृशविभूतयः सर्वास्त्यक्तव्या हातव्या यतस्तं पातयेयुर्भ्रंशयेयुस्ताः। स्पन्दाच्छक्तेरुत्थिताः सिद्धयस्ताः सर्वास्तथापि निखिलेन त्यजनीया मुक्तिप्राप्त्यै किमिति तासां परिमितत्वाद्भ्रामकत्वाद्घोरदैन्याढ्यं संसारं शिष्यं पुनर्नयनत्वाच्चोपदेशोऽयं स्वेषु श्रीयोगसूत्रेषु विभूतिपादे सप्तत्रिंषसूत्रतः पतञ्जलिना दृढीकृतस्ते समाधावुपसर्गा व्युत्थाने सिद्धय इति॥७०॥
Tena tādṛksiddhayastādṛśavibhūtayaḥ sarvāstyaktavyā hātavyā yatastaṁ pātayeyurbhraṁśayeyustāḥ| Spandācchakterutthitāḥ siddhayastāḥ sarvāstathāpi nikhilena tyajanīyā muktiprāptyai kimiti tāsāṁ parimitatvādbhrāmakatvādghoradainyāḍhyaṁ saṁsāraṁ śiṣyaṁ punarnayanatvāccopadeśo’yaṁ sveṣu śrīyogasūtreṣu vibhūtipāde saptatriṁṣasūtrataḥ patañjalinā dṛḍhīkṛtaste samādhāvupasargā vyutthāne siddhaya iti||70||
One must abandon or leave (tena… tyaktavyāḥ hātavyāḥ) all (sarvāḥ) those supernatural/superhuman powers (tādṛk-siddhayaḥ tādṛśa-vibhūtayaḥ) because (yatas) they (tāḥ) could cause one’s fall (tam pātayeyuḥ bhraṁśayeyuḥ). Anyway (tathā api), all (sarvāḥ) those (tāḥ) supernormal powers (siddhayaḥ) which emerge from (utthitāḥ) Spanda or Śakti (spandāt śakteḥ) are to be completely abandoned (nikhilena tyajanīyāḥ) for attaining (prāptyai) Liberation (mukti); why (kim iti)?, because they are limited, a distracting factor and lead the disciple again to Transmigration teeming with terrible affliction (tāsām parimitatvāt bhrāmakatvāt ghora-dainya-āḍhyam saṁsāram śiṣyam punar nayanatvāt ca); this (ayam) teaching (upadeśaḥ) (is) confirmed (dṛḍhīkṛtaḥ) by Patañjali (patañjalinā) in his venerable Yoga Aphorisms (sveṣu śrī-yogasūtreṣu) through the 37th aphorism (saptatriṁṣa-sūtrataḥ) of the chapter dealing with supernatural powers (vibhūti-pāde): ‘Those (supernormal powers) (te) are obstacles or hindrances (upasargāḥ) in Samādhi –in trance where the mind is completely still– (samādhau), (but) accomplishments (siddhayaḥ) in Vyutthāna –i.e. in the ordinary state of consciousness in which the mind fluctuates– (vyutthāne… iti)‘||70||
One must abandon or leave all those supernatural/superhuman powers because they could cause one’s fall. Anyway , all those supernormal powers which emerge from Spanda or Śakti are to be completely abandoned for attaining Liberation; why?, because they are limited, a distracting factor and lead the disciple again to Transmigration teeming with terrible affliction; this teaching (is) confirmed by Patañjali in his venerable Yoga Aphorisms through the 37th aphorism of the chapter dealing with supernatural powers: ‘Those (supernormal powers) are obstacles or hindrances in Samādhi –in trance where the mind is completely still–, (but) accomplishments in Vyutthāna –i.e. in the ordinary state of consciousness in which the mind fluctuates–‘.
तस्मिन्सततमवधानं दातुं सामर्थ्यात्मकबन्धशून्यत्वाभिप्राया मुक्तिः॥७१॥
Tasminsatatamavadhānaṁ dātuṁ sāmarthyātmakabandhaśūnyatvābhiprāyā muktiḥ||71||
Liberation (muktiḥ) means (abhiprāyā) absence of (śūnyatva) bondage (bandha) or the capacity (sāmarthya-ātmaka) to keep focus (avadhānam dātum) on Him (tasmin) constantly (satatam).
Liberation means absence of bondage or the capacity to keep focus on Him constantly.
तस्मिन्सततमवधानं दातुं सामर्थ्यात्मकबन्धशून्यत्वाभिप्राया मुक्तिः परमशिवे सर्वकालमेकाग्रभवितुं कल्पतारूपदासत्वाभावाभिप्रायो मोक्षः। यथा प्रागुक्तं ममाष्टाषष्टसूत्रगते व्याख्यायाम्याखिलेनापूर्णत्वात्मकाणवमलवर्जिता मुक्तेरवस्था महेश्वरे सतताप्रयत्नावधानलक्षणा तद्यथा तस्यामप्रतिहतस्वातन्त्र्यसङ्कुलपरमार्थैकाग्रतास्त्येव समासेन मुक्तजनो न प्रयत्नेन परमशिवैकाग्रः प्रत्युत तु स्वभावतोऽहर्निशं परमात्मसमाविष्टः सः॥७१॥
Tasminsatatamavadhānaṁ dātuṁ sāmarthyātmakabandhaśūnyatvābhiprāyā muktiḥ paramaśive sarvakālamekāgrabhavituṁ kalpatārūpadāsatvābhāvābhiprāyo mokṣaḥ| Yathā prāguktaṁ mamāṣṭāṣaṣṭasūtragate vyākhyāyāmyākhilenāpūrṇatvātmakāṇavamalavarjitā mukteravasthā maheśvare satatāprayatnāvadhānalakṣaṇā tadyathā tasyāmapratihatasvātantryasaṅkulaparamārthaikāgratāstyeva samāsena muktajano na prayatnena paramaśivaikāgraḥ pratyuta tu svabhāvato’harniśaṁ paramātmasamāviṣṭaḥ saḥ||71||
Liberation (muktiḥ) means (abhiprāyā) absence of (śūnyatva) bondage (bandha) or the capacity (sāmarthya-ātmaka) to keep focus (avadhānam dātum) on Him (tasmin) constantly (satatam); (in other words,) Emancipation (mokṣaḥ) means (abhiprāyaḥ) absence of (abhāva) servitude (dāsatva) or the competence (kalpatā-rūpa) to concentrate (ekāgrabhavitum) on Paramaśiva (paramaśive) the whole time (sarvakālam). As (yathā) has been previously mentioned (prāk-uktam) in my explanation (mama… vyākhyāyām) on the 68th aphorism (aṣṭāṣaṣṭa-sūtra-gate), the state (avasthā) of Liberation (mukteḥ), which –such state– (yā) is entirely destitute of (akhilena… varjitā) Āṇavamala (āṇava-mala) consisting in (ātmaka) lack of Fullness (apūrṇatva), is characterized by (lakṣaṇā) constant (satata) effortless (aprayatna) focus (avadhāna) on the Great Lord (mahā-īśvare), viz. (tad-yathā) in it (tasyām) there is (asti) indeed (eva) concentration (ekāgratā) on the Highest Reality (parama-artha) full of (saṅkula) irresistible (apratihata) Freedom (svātantrya); all in all (samāsena), the liberated person (mukta-janaḥ) is not (na) by effort (prayatnena) concentrated (ekāgraḥ) on Paramaśiva (parama-śiva), but (tu) on the contrary (prayuta), he (saḥ) is naturally absorbed in (sva-bhāvatas… samāviṣṭaḥ) the Supreme Self (parama-ātma) day and night (aharniśam)||71||
Liberation means absence of bondage or the capacity to keep focus on Him constantly; (in other words,) Emancipation means absence of servitude or the competence to concentrate on Paramaśiva the whole time. As has been previously mentioned in my explanation on the 68th aphorism, the state of Liberation, which –such state– is entirely destitute of Āṇavamala consisting in lack of Fullness, is characterized by constant effortless focus on the Great Lord, viz. in it there is indeed concentration on the Highest Reality full of irresistible Freedom; all in all, the liberated person is not by effort concentrated on Paramaśiva, but on the contrary, he is naturally absorbed in the Supreme Self day and night.
स्वशक्तीनां विस्तार इति मुक्तेर्निर्वचनान्तरम्॥७२॥
Svaśaktīnāṁ vistāra iti mukternirvacanāntaram||72||
Another (antaram) definition (nirvacana) of Liberation (mukteḥ) (is) ‘expansion (vistāraḥ) of one’s own Powers (sva-śaktīnām… iti)‘.
Another definition of Liberation is ‘expansion of one’s own Powers’.
स्वशक्तीनां स्वासां चिदानन्देच्छाज्ञानक्रियाशक्तीनां विस्तारो विततिरिति मुक्तेर्मोक्षस्य निर्वचनान्तरमन्यपरिच्छेदः। प्राङ्मुक्तेर्बन्धने शिष्यत्वेन भासमानस्य महाशिवस्य चिदानन्देच्छाज्ञानक्रियासञ्ज्ञाः पञ्चशक्तयो मलसन्निधेर्भृशं सङ्कुचिता मुक्तेः परं किन्तु ता इमाः शक्तयस्तेनाशेषप्रपञ्चत्वेनानुभूता विस्मयकारिपरमशिवागाधानुग्रहसाहाय्येन महायोगिलब्धां स्वातन्त्र्यावस्थां विवरितुमन्यरीतिरियम्॥७२॥
Svaśaktīnāṁ svāsāṁ cidānandecchājñānakriyāśaktīnāṁ vistāro vitatiriti muktermokṣasya nirvacanāntaramanyaparicchedaḥ| Prāṅmukterbandhane śiṣyatvena bhāsamānasya mahāśivasya cidānandecchājñānakriyāsañjñāḥ pañcaśaktayo malasannidherbhṛśaṁ saṅkucitā mukteḥ paraṁ kintu tā imāḥ śaktayastenāśeṣaprapañcatvenānubhūtā vismayakāriparamaśivāgādhānugrahasāhāyyena mahāyogilabdhāṁ svātantryāvasthāṁ vivaritumanyarītiriyam||72||
Another (antaram anya) definition (nirvacana… paricchedaḥ) of Liberation or Emancipation (mukteḥ mokṣasya) (is) ‘expansion (vistāraḥ vitatiḥ) of one’s own Powers (sva-śaktīnām), i.e. of one’s own Powers of Consciousness, Bliss, Will, Knowledge and Action (svāsām cit-ānanda-icchā-jñāna-kriyā-śaktīnām… iti)‘. Before (prāk) Liberation (mukteḥ), in captivity (bandhane), the five Powers (pañca-śaktayaḥ) called (sañjñāḥ) (Powers of) Consciousness, Bliss, Will, Knowledge and Action (cit-ānanda-icchā-jñāna-kriyā) belonging to the Great Śiva (mahā-śivasya) who appears (bhāsamānasya) as the disciple (śiṣyatvena) (are) heavily (bhṛśam) contracted (saṅkucitāḥ) due to the presence (sannidheḥ) of mala-s –the three impurities– (mala); however (kintu), after Liberation (mukteḥ param), those very (tāḥ imāḥ) Powers (śaktayaḥ) are experienced (anubhūtāḥ) by Him (tena) as fully expanded (aśeṣa-prapañcatvena); this (iyam) (is) another way (anya-rītiḥ) of describing (vivaritum) the State (avasthām) of Freedom (svātantrya) obtained (labdhām) by the great Yogī (mahā-yogi) with the help (sāhāyyena) of the unfathomable (agādha) Grace (anugraha) of astonishing (vismayakāri) Paramaśiva (parama-śiva)||72||
Another definition of Liberation or Emancipation (is) ‘expansion of one’s own Powers, i.e. of one’s own Powers of Consciousness, Bliss, Will, Knowledge and Action’. Before Liberation, in captivity, the five Powers called (Powers of) Consciousness, Bliss, Will, Knowledge and Action belonging to the Great Śiva who appears as the disciple (are) heavily contracted due to the presence of mala-s –the three impurities–, etc.; however, after Liberation, those very Powers are experienced by Him as fully expanded; this (is) another way of describing the State of Freedom obtained by the great Yogī with the help of the unfathomable Grace of astonishing Paramaśiva.
सङ्कोचे यावत्स्वयं वर्तते तावदतिसङ्कुचितशक्तिः सोऽर्थात्तस्मिन्सततावधानं दानेऽसमर्थत्वं विद्यते॥७३॥
Saṅkoce yāvatsvayaṁ vartate tāvadatisaṅkucitaśaktiḥ so’rthāttasminsatatāvadhānaṁ dāne’samarthatvaṁ vidyate||73||
While (yāvat) one lives (svayam vartate) in limitation (saṅkoce), his own powers are heavily contracted (tāvat ati-saṅkucita-śaktiḥ saḥ), which implies (arthāt… vidyate) a state of incapacity (asamarthatvam) when it comes to always keeping focus (satata-avadhānaṁ dāne) on Him (tasmin).
While one lives in limitation, his own powers are heavily contracted, which implies a state of incapacity when it comes to always keeping focus on Him.
सङ्कोचे पारिमित्ये यावत्स्वयं वर्ततेऽधितिष्ठति तावदतिसङ्कुचितशक्तिरतीवसङ्क्षिप्तशक्तिः सोऽर्थात्तद्यथा तस्मिन्परमशिवे सततावधानं दाने नित्यैकाग्रतापेक्षयासमर्थत्वमसामर्थ्यं विद्यतेऽस्ति। यथोक्तं मया पूर्वसूत्रे बन्धे चिदानन्देच्छाज्ञानक्रियाभिहितपञ्चशक्तयो भृशं सङ्कुचितास्तथाहि तत्कर्तुं न शक्नोम्यपि त्वेतत्केवलं शक्नोम्येवात्राहं न तु तत्रैतज्जानामि न तु तदित्यादि तदनुसारेण च दिवारात्रमप्रयत्नेन स्वस्वभावं निखिलमनुभवितुमनर्थकासमर्थत्वमेतद्विद्यते॥७३॥
Saṅkoce pārimitye yāvatsvayaṁ vartate’dhitiṣṭhati tāvadatisaṅkucitaśaktiratīvasaṅkṣiptaśaktiḥ so’rthāttadyathā tasminparamaśive satatāvadhānaṁ dāne nityaikāgratāpekṣayāsamarthatvamasāmarthyaṁ vidyate’sti| Yathoktaṁ mayā pūrvasūtre bandhe cidānandecchājñānakriyābhihitapañcaśaktayo bhṛśaṁ saṅkucitāstathāhi tatkartuṁ na śaknomyapi tvetatkevalaṁ śaknomyevātrāhaṁ na tu tatraitajjānāmi na tu tadityādi tadanusāreṇa ca divārātramaprayatnena svasvabhāvaṁ nikhilamanubhavitumanarthakāsamarthatvametadvidyate||73||
While (yāvat) one lives (svayam vartate adhitiṣṭhati) in limitation (saṅkoce pārimitye), his own Powers are heavily contracted (tāvat ati-saṅkucita-śaktiḥ atīva-saṅkṣipta-śaktiḥ saḥ), which implies (arthāt tad-yathā… vidyate asti) a state of incapacity (asamarthatvam asāmarthyam) when it comes to always keeping focus —i.e. with reference to continual concentration— (satata-avadhānam dāne nitya-ekāgratā-apekṣayā) on Him (tasmin) —on Paramaśiva (parama-śive)—. As (yathā) I said (uktam mayā) in the previous aphorism (pūrva-sūtre), in bondage (bandhe), the five Powers (pañca-śaktayaḥ) called (abhihita) (Powers of) Consciousness, Bliss, Will, Knowledge and Action (cit-ānanda-icchā-jñāna-kriyā) (are) heavily (bhṛśam) contracted (saṅkucitāḥ); for example (tathāhi), ‘I cannot (na śaknomi… śaknomi eva) do (kartum) that (tad) but (api tu) only (kevalam) this (etad)‘, ‘I (aham) (am) here (atra) but not (na tu) there (tatra)‘, ‘I know (jānāmi) this (etad) but not (na tu) that (tad)‘ and so on (iti-ādi); and (ca) as a result (tad-anusāreṇa) there is (vidyate) this (etad) absurd (anarthaka) incapacity (asamarthatva) to fully experience (nikhilam anubhavitum) one’s own essential nature (sva-sva-bhāvam) day and night (divārātram) without making any special effort (aprayatnena)||73||
While one lives in limitation, his own Powers are heavily contracted, which implies a state of incapacity when it comes to always keeping focus —i.e. with reference to continual concentration— on Him —on Paramaśiva—. As I said in the previous aphorism, in bondage, the five Powers called (Powers of) Consciousness, Bliss, Will, Knowledge and Action (are) heavily contracted; for example, ‘I cannot do that but only this’, ‘I (am) here but not there’, ‘I know this but not that’ and so on; and as a result there is this absurd incapacity to fully experience one’s own essential nature day and night without making any special effort.
सद्यः कृतो मुक्तिप्रसरोऽतिसङ्कोचात्तु तं स्वयं चिरस्थिततयानुभवति॥७४॥
Sadyaḥ kṛto muktiprasaro’tisaṅkocāttu taṁ svayaṁ cirasthitatayānubhavati||74||
The process (prasaraḥ) of Liberation (mukti) is carried out (kṛtaḥ) at once (sadyas) but (tu) due to heavy limitation (ati-saṅkocāt), one experiences (svayam… anubhavati) it (tam) as taking a long time (cira-sthitatayā).
The process of Liberation is carried out at once but due to heavy limitation, one experiences it as taking a long time.
सद्यः सपदि कृतोऽनुष्ठितो मुक्तिप्रसरो मोक्षप्रगमोऽतिसङ्कोचादतीवपारिमित्यात्तु तं स्वयं चिरस्थिततया चिरस्थायिनमिवानुभवत्युपलभते। परमशिवस्य कालहीनत्वाच्छिष्यस्य बन्धान्मोक्षप्रसरो झटिति घटते प्राङ्मुक्तेः परन्तु छात्रस्य कालदेवीवशत्वात्स प्रायेण बहुसंवत्सरं तत्प्रसरं मन्यत एव॥७४॥
Sadyaḥ sapadi kṛto’nuṣṭhito muktiprasaro mokṣapragamo’tisaṅkocādatīvapārimityāttu taṁ svayaṁ cirasthitatayā cirasthāyinamivānubhavatyupalabhate| Paramaśivasya kālahīnatvācchiṣyasya bandhānmokṣaprasaro jhaṭiti ghaṭate prāṅmukteḥ parantu chātrasya kāladevīvaśatvātsa prāyeṇa bahusaṁvatsaraṁ tatprasaraṁ manyata eva||74||
The process (prasaraḥ… pragamaḥ) of Liberation or Emancipation (mukti… mokṣa) is carried out or performed (kṛtaḥ anuṣṭhitaḥ) at once/immediately (sadyas sapadi) but (tu) due to heavy limitation (ati-saṅkocāt atīva-pārimityāt) one experiences or perceives (svayam… anubhavati upalabhate) it (tam) as taking a long time (cira-sthitatayā cira-sthāyinam iva). Since Paramaśiva has no time (parama-śivasya kāla-hīnatvāt), the process (prasaraḥ) of Emancipation (mokṣa) from bondage (bandhāt) in the case of the disciple (śiṣyasya) happens (ghaṭate) instantly (jhaṭiti); nonetheless (parantu), before (prāk) Liberation (mukteḥ), as the disciple is under the sway of the goddess Time (chātrasya kāla-devī-vaśatvāt), he (saḥ) generally (prāyeṇa) considers (manyate eva) that process (tad-prasaram) to be one which lasts many years (bahu-saṁvatsaram)||74||
The process of Liberation or Emancipation is carried out or performed at once/immediately but due to heavy limitation one experiences or perceives it as taking a long time. Since Paramaśiva has no time, the process of Emancipation from bondage in the case of the disciple happens instantly; nonetheless, before Liberation, as the disciple is under the sway of the goddess Time, he generally considers that process to be one which lasts many years.
यदा स्वयमन्ततो मुक्तो भवति तदा स कदाचित्केनचिदनुपहततया स्वात्मानमनुभवति यन्निरर्गलचमत्कारमुत्पादयति॥७५॥
Yadā svayamantato mukto bhavati tadā sa kadācitkenacidanupahatatayā svātmānamanubhavati yannirargalacamatkāramutpādayati||75||
When (yadā) one becomes (svayam… bhavati) finally (antatas) liberated (muktaḥ), he (tadā saḥ) experiences (anubhavati) that his own Self –Paramaśiva– (sva-ātmānam) has never been affected by anything (kadācid kenacid anupahatatayā), which (yad) generates (utpādayati) overwhelming amazement (nirargala-camatkāram).
When one becomes finally liberated, he experiences that his own Self (Paramaśiva) has never been affected by anything, which generates overwhelming amazement.
यदा स्वयमन्ततः शेषे मुक्तो मोचितो भवति तदा स कदाचित्केनचिदनुपहततयानुपसृष्टतया स्वात्मानमनुभवति यन्निरर्गलचमत्कारमनिवार्यविस्मयमुत्पादयति सम्भावयति। मुक्तेः पूर्वं मम जीविते स्वकर्मपरकर्मरोगदुर्दिनासक्त्याद्यानेकवस्तुभिरुपहतोऽस्मीति शिष्यस्य निश्चयो यतस्तस्मिन् सङ्कोचाद्वास्तवाहन्ताया अहङ्कारदेहादिसङ्घेन सङ्गमोऽस्ति यदा तु तेन मुक्तिः प्राप्ता तर्हि यन्न कदाचन केनचित्स्पृष्टा वास्तवाहन्ता परमशिवरूपा शिष्यो निखिलमनुभवति यथोक्तं च मया सूत्रे व्यक्तीकरणमीदृशं तस्मिनानन्दोत्तमशालिनिरर्गलचमत्कारं सम्भावयति॥७५॥
Yadā svayamantataḥ śeṣe mukto mocito bhavati tadā sa kadācitkenacidanupahatatayānupasṛṣṭatayā svātmānamanubhavati yannirargalacamatkāramanivāryavismayamutpādayati sambhāvayati| Mukteḥ pūrvaṁ mama jīvite svakarmaparakarmarogadurdināsaktyādyānekavastubhirupahato’smīti śiṣyasya niścayo yatastasmin saṅkocādvāstavāhantāyā ahaṅkāradehādisaṅghena saṅgamo’sti yadā tu tena muktiḥ prāptā tarhi yanna kadācana kenacitspṛṣṭā vāstavāhantā paramaśivarūpā śiṣyo nikhilamanubhavati yathoktaṁ ca mayā sūtre vyaktīkaraṇamīdṛśaṁ tasminānandottamaśālinirargalacamatkāraṁ sambhāvayati||75||
When (yadā) one becomes (svayam… bhavati) finally/lastly (antatas śeṣe) liberated (muktaḥ mocitaḥ), he (tadā saḥ) experiences (anubhavati) that his own Self –Paramaśiva– (sva-ātmānam) has never been affected by anything (kadācid kenacid anupahatatayā anupasṛṣṭatayā), which (yad) generates/produces (utpādayati sambhāvayati) overwhelming/irresistible amazement (nirargala-camatkāram anivārya-vismayam). Before (pūrvam) Liberation (mukteḥ), the disciple is convinced that (iti śiṣyasya niścayaḥ) ‘During my life (mama jīvite) I am (asmi) affected (upahataḥ) by a lot of things (aneka-vastubhiḥ) (such as) my own actions (sva-karma), others’ actions (para-karma), diseases (roga), bad weather (durdina), attachment (āsakti) and so forth (ādya)‘, as (yatas) in him (tasmin), due to limitation (saṅkocāt), there is (asti) association (saṅgamaḥ) of the real I (vāstava-ahantāyāḥ) with the group (saṅghena) of ego (ahaṅkāra), body (deha), etc. (ādi); but (tu) when (yadā) he gets Liberation (tena muktiḥ prāptā), then (tarhi) the disciple (śiṣyaḥ) completely (nikhilam) experiences (anubhavati) that (yad) the real I (vāstava-ahantā) whose nature is Paramaśiva (parama-śiva-rūpā) is never touched (na kadācana… spṛṣṭā) by anything (kenacid); and (ca) as I said (yathā uktam… mayā) in the aphorism (sūtre), such a (īdṛśam) revelation (vyaktīkaraṇam) produces (sambhāvayati) in him (tasmin) overwhelming amazement (nirargala-camatkāram) replete with (śāli) the highest Bliss (ānanda-uttama)||75||
When one becomes finally/lastly liberated, he experiences that his own Self –Paramaśiva– has never been affected by anything, which generates/produces overwhelming/irresistible amazement. Before Liberation, the disciple is convinced that ‘During my life I am affected by a lot of things (such as) my own actions, others’ actions, diseases, bad weather, attachment and so forth’, as in him, due to limitation, there is association of the real I with the group of ego, body, etc.; but when he gets Liberation, then the disciple completely experiences that the real I whose nature is Paramaśiva is never touched by anything; and as I said in the aphorism, such a revelation produces in him overwhelming amazement replete with the highest Bliss.
यदा स्वयमन्ततो मुक्तो भवति तदा स नित्यमुक्ततयात्मानमनुभवति॥७६॥
Yadā svayamantato mukto bhavati tadā sa nityamuktatayātmānamanubhavati||76||
When (yadā) one becomes (svayam… bhavati) finally (antatas) liberated (muktaḥ), he (tadā saḥ) experiences (anubhavati) that he has always been liberated (nitya-muktatayā ātmānam).
When one becomes finally liberated, he experiences that he has always been liberated.
यदा स्वयमन्ततो शेषे मुक्तो मोचितो भवति तदा स नित्यमुक्ततया सततविमोचिततयात्मानमनुभवत्युपलभते। यदा च शिष्ये मुक्तिरुद्भिद्यते तस्य वास्तवाहन्तायाः स्वस्वरूपस्याहङ्कारदेहादिसङ्घेन सङ्गमत्यागतस्तदा सोऽनवरतमुक्ततयात्मानं गृह्णात्यर्थात्परमशिवः सततमस्मीति तदनुभव एव तदेकपरमशिवः प्राग्मुक्तेः परमशिवान्तरं च मुक्तेः परं न विद्येतेऽपि तु य आत्मानं गूहति च प्रकाशयति चैकपरमशिवः केवलमस्ति॥७६॥
Yadā svayamantato śeṣe mukto mocito bhavati tadā sa nityamuktatayā satatavimocitatayātmānamanubhavatyupalabhate| Yadā ca śiṣye muktirudbhidyate tasya vāstavāhantāyāḥ svasvarūpasyāhaṅkāradehādisaṅghena saṅgamatyāgatastadā so’navaratamuktatayātmānaṁ gṛhṇātyarthātparamaśivaḥ satatamasmīti tadanubhava eva tadekaparamaśivaḥ prāgmukteḥ paramaśivāntaraṁ ca mukteḥ paraṁ na vidyete’pi tu ya ātmānaṁ gūhati ca prakāśayati caikaparamaśivaḥ kevalamasti||76||
When (yadā) one becomes (svayam… bhavati) finally/lastly (antatas śeṣe) liberated (muktaḥ mocitaḥ), he (tadā saḥ) experiences or perceives (anubhavati upalabhate) that he has always/constantly been liberated (nitya-muktatayā satata-vimocitatayā ātmānam). And (ca) when (yadā) Liberation (muktiḥ) dawns (udbhidyate) in the disciple (śiṣye) because he stopped from associating (tasya… saṅgama-tyāgataḥ) real I (vāstava-ahantāyāḥ) —his own essential nature (sva-sva-rūpasya)— with the group (saṅghena) of ego (ahaṅkāra), body (deha), etc. (ādi), then (tadā) he (saḥ) realizes (gṛhṇāti) that he was uninterruptedly liberated (anavarata-muktatayā ātmānam); that is to say (arthāt), his experience certainly is (tad-anubhavaḥ eva) ‘I am (asmi) constantly (satatam) Paramaśiva (parama-śivaḥ… iti)‘; therefore (tad), there are not (na vidyete) one Paramaśiva (eka-parama-śivaḥ) before (prāk) Liberation (mukteḥ) and (ca) another Paramaśiva (parama-śiva-antaram) after (param) Liberation (mukteḥ), but there is rather (api tu… asti) only (kevalam) one Paramaśiva (eka-parama-śivaḥ) who (yaḥ) hides (gūhati) Himself (ātmānam) and (ca… ca) reveals (prakāśayati) Himself (ātmānam)||76||
When one becomes finally/lastly liberated, he experiences or perceives that he has always/constantly been liberated. And when Liberation dawns in the disciple because he stopped from associating real I —his own essential nature— with the group of ego, body, etc., then he realizes that he was uninterruptedly liberated; that is to say, his experience certainly is ‘I am constantly Paramaśiva’; therefore, there are not one Paramaśiva before Liberation and another Paramaśiva after Liberation, but there is rather only one Paramaśiva who hides Himself and reveals Himself.
मुक्त्यां तद्विभवस्य विपुलानुभवस्य हेतोः स्वयं स्वस्थूलशरीरात्परिहातुं शक्नुयात्॥७७॥
Muktyāṁ tadvibhavasya vipulānubhavasya hetoḥ svayaṁ svasthūlaśarīrātparihātuṁ śaknuyāt||77||
During Liberation (muktyām), one could (svayam… śaknuyāt) lose (parihātum) his (sva) physical body (sthūla-śarīrāt) because of (hetoḥ) the massive Experience (vipula-anubhavasya) of His Glory (tad-vibhavasya).
During Liberation, one could lose his physical body because of the massive Experience of His Glory.
मुक्त्यां मोक्षे तद्विभवस्य परमशिवमहिमनो विपुलानुभवस्य विशालानुभूत्या हेतोः स्वयं स्वस्थूलशरीरात्परिहातुं स्वदेहेन वियोक्तुं शक्नुयात्। यत्कदाचित्केनचिदनुपहतः स्वात्मा भवतीति ज्ञानाच्चमत्कार इयांस्तीव्रो यन्मुक्तिप्रसरे शिष्यः स्वदेहनाशसंशय आत्मानं पातयति तस्मिन्स पुनर्मनस्तावन्न धत्ते तदनुभूतामितानन्दसततौघात्॥७७॥
Muktyāṁ mokṣe tadvibhavasya paramaśivamahimano vipulānubhavasya viśālānubhūtyā hetoḥ svayaṁ svasthūlaśarīrātparihātuṁ svadehena viyoktuṁ śaknuyāt| Yatkadācitkenacidanupahataḥ svātmā bhavatīti jñānāccamatkāra iyāṁstīvro yanmuktiprasare śiṣyaḥ svadehanāśasaṁśaya ātmānaṁ pātayati tasminsa punarmanastāvanna dhatte tadanubhūtāmitānandasatataughāt||77||
During Liberation or Emancipation (muktyām mokṣe), one could (svayam… śaknuyāt) lose or be deprived of (parihātum… viyoktum) his (sva… sva) physical body (sthūla-śarīrāt… dehena) because of (hetoḥ) the massive Experience (vipula-anubhavasya viśāla-anubhūtyāḥ) of His Glory (tad-vibhavasya), i.e. (because of the massive Experience) of the Greatness of Paramaśiva (parama-śiva-mahimanaḥ). The amazement (camatkāraḥ) in discovering (jñānāt) that (yad) one’s own Self (sva-ātmā) has never been affected by anything (kadācid kenacid anupahataḥ… bhavati iti) is so intense (iyān tīvraḥ) that (yad), during the process of Liberation (mukti-prasare), the disciple (śiṣyaḥ) runs the risk (saṁśaye ātmānam pātayati) of losing (nāśa) his (sva) body (deha); however (punar), he (saḥ) really (tāvat) does not care (manas… na dhatte) about that (tasmin) because of the constant flood (satata-oghāt) of immeasurable (amita) Bliss (ānanda) he is experiencing (tad-anubhūta)||77||
During Liberation or Emancipation, one could lose or be deprived of his physical body because of the massive Experience of His Glory, i.e. (because of the massive Experience) of the Greatness of Paramaśiva. The amazement in discovering that one’s own Self has never been affected by anything is so intense that, during the process of Liberation, the disciple runs the risk of losing his body; however, he really does not care about that because of the constant flood of immeasurable Bliss he is experiencing.
यदि शरीरमतिजीवेत्तर्हि स स्वयं जीवन्मुक्त इत्युदाह्रियेत॥७८॥
Yadi śarīramatijīvettarhi sa svayaṁ jīvanmukta ityudāhriyeta||78||
If (yadi) the body (śarīram) survives (atijīvet), one (tarhi saḥ svayam) is called (udāhriyeta) Jīvanmukta or liberated while living (jīvat-muktaḥ iti).
If the body survives, one is called Jīvanmukta or liberated while living.
यदि शरीरं देहोऽतिजीवेन्न म्रियेत तर्हि स स्वयं जीवन्मुक्त इत्युदाह्रियेत स्मर्येत। यदि शिष्यस्य स्थूलशरीरमतिजीवेदप्रतिहतस्वातन्त्र्यानुभवात्पश्चात्तर्हि स जीवन्मुक्तो देहस्थो मुक्तेरपि परं वेत्युच्येतैतच्च नित्यं सर्वलोकानां शिवाय नात्र सन्देहः परमशिवपूर्णैकत्वप्राप्त्यर्थे तु महायोगिनावशिष्टप्रारब्धकर्मव्ययः प्रतीक्षितव्यो रहस्योपदेशोऽयं मया वक्ष्यमाणः॥७८॥
Yadi śarīraṁ deho’tijīvenna mriyeta tarhi sa svayaṁ jīvanmukta ityudāhriyeta smaryeta| Yadi śiṣyasya sthūlaśarīramatijīvedapratihatasvātantryānubhavātpaścāttarhi sa jīvanmukto dehastho mukterapi paraṁ vetyucyetaitacca nityaṁ sarvalokānāṁ śivāya nātra sandehaḥ paramaśivapūrṇaikatvaprāptyarthe tu mahāyogināvaśiṣṭaprārabdhakarmavyayaḥ pratīkṣitavyo rahasyopadeśo’yaṁ mayā vakṣyamāṇaḥ||78||
If (yadi) the body (śarīram dehaḥ) survives (atijīvet), i.e. (if) it does not die (na mriyeta), one (tarhi saḥ svayam) is called/said to be (udāhriyeta smaryeta) Jīvanmukta or liberated while living (jīvat-muktaḥ iti). If (yadi) the physical body (sthūla-śarīram) of the disciple (śiṣyasya) survives (atijīvet) after (paścāt) the experience (anubhavāt) of irresistible (apratihata) Freedom (svātantrya), then (tarhi) he (saḥ) is said to be (ucyeta) a Jīvanmukta (jīvat-muktaḥ) or (vā) one who stays in the body (deha-sthaḥ) even (api) after (param) Liberation (mukteḥ… iti); and (ca) this (etad) (is) always for the welfare (śivāya) of all people (sarva-lokānām), there is no doubt (na… sandehaḥ) about it (atra); but (tu) for attaining (prāpti-arthe) full (pūrṇa) unity (ekatva) with Paramaśiva (parama-śiva), the Great Yogī (will) have to wait for the remaining prārabdhakarma to be exhausted (mahā-yoginā avaśiṣṭa-prārabdha-karma-vyayaḥ pratīkṣitavyaḥ); this (ayam) mysterious (rahasya) teaching (upadeśaḥ) will be spoken about by me later (mayā vakṣyamāṇaḥ)||78||
If the body survives, i.e. (if) it does not die, one is called/said to be Jīvanmukta or liberated while living. If the physical body of the disciple survives after the experience of irresistible Freedom, then he is said to be a Jīvanmukta or one who stays in the body even after Liberation; and this (is) always for the welfare of all people, there is no doubt about it; but for attaining full unity with Paramaśiva, the Great Yogī (will) have to wait for the remaining prārabdhakarma to be exhausted; this mysterious teaching will be spoken about by me later.
यदि शरीरं म्रियेत तर्हि स स्वयं विदेहमुक्त इत्याख्यायेत॥७९॥
Yadi śarīraṁ mriyeta tarhi sa svayaṁ videhamukta ityākhyāyeta||79||
If (yadi) the body (śarīram) dies (mriyeta), one (tarhi saḥ svayam) is named (ākhyāyeta) Videhamukta or liberated after leaving the body –i.e. after the body dies– (videha-muktaḥ iti).
If the body dies, one is named Videhamukta or liberated after leaving the body (i.e. after the body dies).
यदि शरीरं देहो म्रियेत नातिजीवेत्तर्हि स स्वयं विदेहमुक्त इत्याख्यायेताभिधीयेत। यदानवग्रहस्वाच्छन्द्यसम्पत्तिरूपेण शक्तिपाततीव्रतात्यन्ता जायते तदा स्थूलशरीरं बलेन म्रियते महायोगी च विदेहमुक्तो भवति ततश्च स स्वच्छन्दचिद्घनमयोऽत्र स्थितः॥७९॥
Yadi śarīraṁ deho mriyeta nātijīvettarhi sa svayaṁ videhamukta ityākhyāyetābhidhīyeta| Yadānavagrahasvācchandyasampattirūpeṇa śaktipātatīvratātyantā jāyate tadā sthūlaśarīraṁ balena mriyate mahāyogī ca videhamukto bhavati tataśca sa svacchandacidghanamayo’tra sthitaḥ||79||
If (yadi) the body (śarīram dehaḥ) dies (mriyeta), i.e. (if) it does not survive (na atijīvet), one (tarhi saḥ svayam) is named/called (ākhyāyeta abhidhīyeta) Videhamukta or liberated after leaving the body –i.e. after the body dies– (videha-muktaḥ iti). When (yadā) the intensity (tīvratā) of the descent (pāta) of Power (śakti) in the form of (rūpeṇa) the acquisition (sampatti) of irresistible (anavagraha) Freedom (svācchandya) turns out to be (jāyate) excessive (atyantā), then (tadā) the physical body (sthūla-śarīram) forcibly (balena) dies (mriyate) and (ca) the Great Yogī (mahā-yogī) becomes (bhavati) a Videhamukta (videha-muktaḥ); after that (tatas ca), he (saḥ) remains (sthitaḥ) here (atra) as a compact mass of Free Consciousness (svacchanda-cit-ghana-mayaḥ)||79||
If the body dies, i.e. (if) it does not survive, one is named/called Videhamukta or liberated after leaving the body –i.e. after the body dies–. When the intensity of the descent of Power in the form of the acquisition of irresistible Freedom turns out to be excessive, then the physical body forcibly dies and the Great Yogī becomes a Videhamukta; after that, he remains here as a compact mass of Free Consciousness.
धृतशरीरस्य विमुक्तजनस्य च त्यक्तशरीरस्य मोक्षितजनस्य चायं विशेषो मुक्तिं लभमानं तज्जनं निरीक्षमाणैः केवलमुपलभ्यते॥८०॥
Dhṛtaśarīrasya vimuktajanasya ca tyaktaśarīrasya mokṣitajanasya cāyaṁ viśeṣo muktiṁ labhamānaṁ tajjanaṁ nirīkṣamāṇaiḥ kevalamupalabhyate||80||
This (ayam) difference (viśeṣaḥ) between a liberated person (vimukta-janasya) who retains the body (dhṛta-śarīrasya) and (ca… ca) one –lit. a liberated person– (mokṣita-janasya) who leaves the body (tyakta-śarīrasya) is only perceived (kevalam upalabhyate) by the ones watching (nirīkṣamāṇaiḥ) that person (tad-janam) while he is getting (labhamānam) Liberation (muktim).
This difference between a liberated person who retains the body and one who leaves the body is only perceived by the ones watching that person while he is getting Liberation.
धृतशरीरस्य धृतदेहस्य विमुक्तजनस्य च त्यक्तशरीरस्य हातदेहस्य मोक्षितजनस्य चायं विशेषो भेदो मुक्तिं मोक्षं लभमानं प्राप्न्वन्तं तज्जनं निरीक्षमाणैः प्रेक्षकैः केवलमुपलभ्यते ज्ञायते। महायोगिनि मोक्षमाप्न्वति जीवन्मुक्तस्य च विदेहमुक्तस्य च विशेषो प्रेक्षकापेक्षया प्रास्ताविकमात्रो न तु महायोग्यपेक्षया तस्य महाप्रतापपरमशिवपूर्णसमावेशत्वात्॥८०॥
Dhṛtaśarīrasya dhṛtadehasya vimuktajanasya ca tyaktaśarīrasya hātadehasya mokṣitajanasya cāyaṁ viśeṣo bhedo muktiṁ mokṣaṁ labhamānaṁ prāpnvantaṁ tajjanaṁ nirīkṣamāṇaiḥ prekṣakaiḥ kevalamupalabhyate jñāyate| Mahāyogini mokṣamāpnvati jīvanmuktasya ca videhamuktasya ca viśeṣo prekṣakāpekṣayā prāstāvikamātro na tu mahāyogyapekṣayā tasya mahāpratāpaparamaśivapūrṇasamāveśatvāt||80||
This (ayam) difference or distinction (viśeṣaḥ bhedaḥ) between a liberated person (vimukta-janasya) who retains the body (dhṛta-śarīrasya dhṛta-dehasya) and (ca… ca) one –lit. a liberated person– (mokṣita-janasya) who leaves/abandons the body (tyakta-śarīrasya hāta-dehasya) is only perceived or known (kevalam upalabhyate jñāyate) by the ones watching/by the ones looking at (nirīkṣamāṇaiḥ prekṣakaiḥ) that person (tad-janam) while he is getting/attaining (labhamānam prāpnvantam) Liberation or Emancipation (muktim mokṣam). When the Great Yogī is getting Emancipation (mahā-yogini mokṣam āpnvati), the difference (viśeṣaḥ) between a Jīvanmukta (jīvat-muktasya) and (ca… ca) a Videhamukta (videhamuktasya) (is) only relevant (prāstāvika-mātraḥ) with reference to (apekṣayā) the spectators (prekṣaka) and not (na tu) with reference to (apekṣayā) the Great Yogī (mahā-yogi), due to his perfect absorption (tasya… pūrṇa-samāveśatvāt) in the Magnificent (mahāpratāpa) Paramaśiva (parama-śiva)||80||
This difference or distinction between a liberated person who retains the body and one –lit. a liberated person– who leaves/abandons the body is only perceived or known by the ones watching/by the ones looking at that person while he is getting/attaining Liberation or Emancipation. When the Great Yogī is getting Emancipation, the difference between a Jīvanmukta and a Videhamukta (is) only relevant with reference to the spectators and not with reference to the Great Yogī, due to his perfect absorption in the Magnificent Paramaśiva.
मुक्तेः पश्चाद्यद्यदीदृङ्निर्मुक्तजन इच्छति तत्तत्स कर्तुं कल्पः॥८१॥
Mukteḥ paścādyadyadīdṛṅnirmuktajana icchati tattatsa kartuṁ kalpaḥ||81||
After (paścāt) Liberation (mukteḥ), such free person (īdṛk-nirmukta-janaḥ) can (kalpaḥ) do (kartum) whatever he wishes (yad yad… icchati… tad tad saḥ).
After Liberation, such free person can do whatever he wishes.
मुक्तेर्मोक्षात्पश्चाद्यद्यदीदृङ्निर्मुक्तजनस्तथाविधाबद्धजन इच्छति वाञ्छति तत्तत्स कर्तुं कल्पः क्षमः। तस्मिन् शिष्यत्वे सति धर्माधर्मौ प्रास्ताविकावधुना तु यत्सर्वशक्तियुतः सर्वव्यापकः परमशिव एवाहमित्युपलब्धेः पश्चाद्विधानानीदृशानि निष्प्रयोजनानि सङ्क्षेपतो यद्यन्महायोगीच्छति तत्तत्स करणाय समर्थो यतो विश्वं स्वक्रीडाप्रदेशः खलु भूतम्॥८१॥
Muktermokṣātpaścādyadyadīdṛṅnirmuktajanastathāvidhābaddhajana icchati vāñchati tattatsa kartuṁ kalpaḥ kṣamaḥ| Tasmin śiṣyatve sati dharmādharmau prāstāvikāvadhunā tu yatsarvaśaktiyutaḥ sarvavyāpakaḥ paramaśiva evāhamityupalabdheḥ paścādvidhānānīdṛśāni niṣprayojanāni saṅkṣepato yadyanmahāyogīcchati tattatsa karaṇāya samartho yato viśvaṁ svakrīḍāpradeśaḥ khalu bhūtam||81||
After (paścāt) Liberation or Emancipation (mukteḥ mokṣāt), such free/unbounded person (īdṛk-nirmukta-janaḥ tathāvidha-abaddha-janaḥ) can (kalpaḥ kṣamaḥ) do (kartum) whatever he wishes (yad yad… icchati vāñchati… tad tad saḥ). When he was a disciple (tasmin śiṣyatve sati), the set of right and wrong –do’s and dont’s– (dharma-adharmau) (was) relevant (prāstāvikau), but (tu) now (adhunā), after (paścāt) realizing (upalabdheḥ) that (yad) ‘I (aham) (am) the all-pervasive (sarva-vyāpakaḥ) Paramaśiva Himself (parama-śivaḥ eva) endowed with (yutaḥ) all (sarva) the Powers (śakti… iti)‘, such (īdṛśāni) regulations (vidhānāni) (are) unnecessary (niṣprayojanāni); all in all (saṅkṣepatas), the Great Yogī (mahā-yogī) can (samarthaḥ) do (karaṇāya) whatever he wishes (yad yad… icchati… tad tad saḥ) as (yatas) the universe (viśvam) has indeed become (khalu bhūtam) his own playground (sva-krīḍā-pradeśaḥ)||81||
After Liberation or Emancipation, such free/unbounded person can do whatever he wishes. When he was a disciple, the set of right and wrong –do’s and dont’s– (was) relevant, but now, after realizing that ‘I (am) the all-pervasive Paramaśiva Himself endowed with all the Powers’, such regulations (are) unnecessary; all in all, the Great Yogī can do whatever he wishes as the universe has indeed become his own playground.
प्रारब्धकर्म विहाय विमुक्तजनोऽनन्यकर्मः॥८२॥
Prārabdhakarma vihāya vimuktajano’nanyakarmaḥ||82||
Apart from prārabdhakarma –the karma which has already started to bear fruits– (prārabdha-karma vihāya), the liberated person (vimukta-janaḥ) has no other karma (an-anya-karmaḥ).
Apart from prārabdhakarma (the karma which has already started to bear fruits), the liberated person has no other karma.
प्रारब्धकर्म विहाय त्यक्त्वा विमुक्तजनो मोक्षितजनोऽनन्यकर्मोऽर्थात्तस्य न किञ्चित्कर्मान्तरं विद्यते। यथा मया निर्दिष्टः पुराष्टसप्ततसूत्रव्याख्यायां जीवन्मुक्तस्य प्रारब्धकर्ममात्रमस्ति समासेन तेन प्रारब्धकर्मणः शुभाशुभफलान्यनुभवितव्यानि महायोगिनस्तु स्वकर्मभ्यो नवकर्माभावो तदनुरोधाच्च नवशुभाशुभफलानुपस्थितिः स्वातन्त्र्यशक्तिसम्पत्तित्वादन्ते च वर्तमानेऽस्य जीवन्मुक्तस्य प्रारब्धकर्मव्यये देहपातात्परमशिवविलीनः स भवति॥८२॥
Prārabdhakarma vihāya tyaktvā vimuktajano mokṣitajano’nanyakarmo’rthāttasya na kiñcitkarmāntaraṁ vidyate| Yathā mayā nirdiṣṭaḥ purāṣṭasaptatasūtravyākhyāyāṁ jīvanmuktasya prārabdhakarmamātramasti samāsena tena prārabdhakarmaṇaḥ śubhāśubhaphalānyanubhavitavyāni mahāyoginastu svakarmabhyo navakarmābhāvo tadanurodhācca navaśubhāśubhaphalānupasthitiḥ svātantryaśaktisampattitvādante ca vartamāne’sya jīvanmuktasya prārabdhakarmavyaye dehapātātparamaśivavilīnaḥ sa bhavati||82||
Apart from prārabdhakarma –the karma which has already started to bear fruits– (prārabdha-karma vihāya tyaktvā), the liberated person (vimukta-janaḥ mokṣita-janaḥ) has no other karma (an-anya-karmaḥ), viz. (arthāt) he is not in possession of any other karma (tasya na kiñcid karma-antaram vidyate). As (yathā) I indicated (mayā nirdiṣṭaḥ) before (purā) in the commentary (vyākhyāyām) on the 78th aphorism (aṣṭasaptata-sūtra), the Jīvanmukta has only prārabdhakarma (jīvat-muktasya prārabdha-karma-mātram asti); all in all (samāsena), he has to experience the good and bad fruits of prārabdhakarma (tena prārabdha-karmaṇaḥ śubha-aśubha-phalāni anubhavitavyāni), but (tu) in the case of the Great Yogī (mahā-yoginaḥ) (there is) absence of (abhāvaḥ) new (nava) karma (karma) derived from his actions (sva-karmabhyaḥ), and (ca) accordingly (tad-anurodhāt) (there is) absence of (anupasthiti) new (nava) good and bad (śubha-aśubha) fruits (phala), (all of it) due to (his) attainment (sampattitvāt) of the Power (śakti) of Freedom (svātantrya); and (ca) at the end (ante), when the prārabdhakarma of this Jīvanmukta has been exhausted (vartamāne asya jīvat-muktasya prārabdha-karma-vyaye), after the fall (pātāt) of the body (deha), he (saḥ) completely merges (vilīnaḥ… bhavati) into Paramaśiva (parama-śiva)||82||
Apart from prārabdhakarma –the karma which has already started to bear fruits–, the liberated person has no other karma, viz. he is not in possession of any other karma. As I indicated before in the commentary on the 78th aphorism, the Jīvanmukta has only prārabdhakarma; all in all, he has to experience the good and bad fruits of prārabdhakarma, but in the case of the Great Yogī (there is) absence of new karma derived from his actions, and accordingly (there is) absence of new good and bad fruits, (all of it) due to (his) attainment of the Power of Freedom; and at the end, when the prārabdhakarma of this Jīvanmukta has been exhausted, after the fall of the body, he completely merges into Paramaśiva.
तस्मात्स यत्किञ्चित्कर्म करणे शक्नोति न तु कदाचित्तत्कर्मविषयं शुभफलमितरद्वादत्ते॥८३॥
Tasmātsa yatkiñcitkarma karaṇe śaknoti na tu kadācittatkarmaviṣayaṁ śubhaphalamitaradvādatte||83||
Therefore (tasmāt), he (saḥ) can (śaknoti) do (karaṇe) any (yad kiñcid) action (karma) and never (na tu kadācid) receives (ādatte) the good or bad fruit (śubha-phalam itarat vā) coming from (viṣayam) that (tad) action (karma).
Therefore, he can do any action and he never receives the good or bad fruit coming from that action.
तस्मात्तेन स जीवन्मुक्तो यत्किञ्चित्कर्म करणे शक्नोति न तु कदाचित्कदाचन तत्कर्मविषयं तत्क्रियागतं शुभफलमितरद्वादत्ते प्रतीच्छति। महायोगिनो नवकर्मानुत्पादनत्वाद्यद्धि यत्स चिकीर्षति तदीदृक्कर्मसम्बन्धिशुभाशुभफलादानं विना कर्तुं कल्पोऽत एव सद्गुरोर्यत्केनचित्कर्मणा स्वशिष्याणामुत्कर्षाय स्वाच्छन्द्यं विद्यते स तु तत्क्रियासंयुक्तानि फलानि न कदाचनादत्ते॥८३॥
Tasmāttena sa jīvanmukto yatkiñcitkarma karaṇe śaknoti na tu kadācitkadācana tatkarmaviṣayaṁ tatkriyāgataṁ śubhaphalamitaradvādatte pratīcchati| Mahāyogino navakarmānutpādanatvādyaddhi yatsa cikīrṣati tadīdṛkkarmasambandhiśubhāśubhaphalādānaṁ vinā kartuṁ kalpo’ta eva sadguroryatkenacitkarmaṇā svaśiṣyāṇāmutkarṣāya svācchandyaṁ vidyate sa tu tatkriyāsaṁyuktāni phalāni na kadācanādatte||83||
Therefore (tasmāt tena), he (saḥ), the Jīvanmukta (jīvat-muktaḥ), can (śaknoti) do (karaṇe) any (yad kiñcid) action (karma) and never (na tu kadācid kadācana) receives (ādatte pratīcchati) the good or bad fruit (śubha-phalam itarat vā) coming from (viṣayam) that (tad) action (karma), i.e. (the good or bad fruit) relating to (gatam) that (tad) activity (kriyā). Since in the case of the Great Yogī there is no generation (mahā-yoginaḥ… anutpādanatvāt) of new (nava) karma (karma), whatever (yad hi yad) he (saḥ) wishes to do (cikīrṣati) he is able to do it (tad… kartum… kalpaḥ) without (vinā) receiving (ādānam) the good and bad (śubha-aśubha) fruit (phala) connected with (sambandhi) such an (īdṛk) action (karma); this is why (atas eva) a genuine Guru has Freedom (sat-guroḥ… svācchandyam vidyate) to elevate (utkarṣāya) his own disciples (sva-śiṣyāṇām) through any action (yad kenacid karmaṇā) but (tu) he (saḥ) never (na kadācana) receives (ādatte) the fruits (phalāni) linked to (saṁyuktāni) that (tad) activity (kriyā)||83||
Therefore, he, the Jīvanmukta, can do any action and never receives the good or bad fruit coming from that action, i.e. (the good or bad fruit) relating to that activity. Since in the case of the Great Yogī there is no generation of new karma, whatever he wishes to do he is able to do it without receiving the good and bad fruit connected with such an action; this is why a genuine Guru has Freedom to elevate his own disciples through any action but he never receives the fruits linked to that activity.
तेन यद्यपि नान्यत्किञ्चित्कर्तव्यं तथापि स सोत्साहमन्यजनोत्कर्षपरः सर्वदा॥८४॥
Tena yadyapi nānyatkiñcitkartavyaṁ tathāpi sa sotsāhamanyajanotkarṣaparaḥ sarvadā||84||
There is nothing else for him to do (tena yadi api na anyat kiñcid kartavyam), yet (tathā api) he (saḥ) is always actively occupied (sotsāham… paraḥ sarvadā) in elevating (utkarṣa) other (anya) people (jana).
There is nothing else for him to do, yet he is always actively occupied in elevating other people.
तेन जीवन्मुक्तेन यद्यपि नान्यत्किञ्चित्कर्तव्यं तथापि स सोत्साहमन्यजनोत्कर्षपरः सर्वदा सोद्योगमन्यलोकोन्नतिनिष्ठः सततम्। महायोगिना यद्यपि नान्यत्किञ्चित्कर्तव्यं सर्वकरणीयं हि तेन कृतमेव तदप्यहैतुक्या करुणया सोऽनिशमतिगूढं परेषामध्यात्महितोपकारे व्यापृत आदेहपातात्॥८४॥
Tena jīvanmuktena yadyapi nānyatkiñcitkartavyaṁ tathāpi sa sotsāhamanyajanotkarṣaparaḥ sarvadā sodyogamanyalokonnatiniṣṭhaḥ satatam| Mahāyoginā yadyapi nānyatkiñcitkartavyaṁ sarvakaraṇīyaṁ hi tena kṛtameva tadapyahaitukyā karuṇayā so’niśamatigūḍhaṁ pareṣāmadhyātmahitopakāre vyāpṛta ādehapātāt||84||
There is nothing else for him, the Jīvanmukta, to do (tena jīvat-muktena yadi api na anyat kiñcid kartavyam), yet (tathā api) he (saḥ) is always actively occupied (sotsāham… paraḥ sarvadā) in elevating (utkarṣa) other (anya) people (jana); (in other words, yet he) is constantly and diligently devoted to (sodyogam… niṣṭhaḥ satatam) elevating (unnati) other (anya) people (loka). Even though (yadi api) there is nothing else for the Great Yogī to do (mahā-yoginā… na anyat kiñcid kartavyam) because (hi) he already did (tena kṛtam eva) all that was to be done (sarva-karaṇīyam), even so (tad api), out of causeless compassion (ahaitukyā karuṇayā), he (saḥ) is incessantly and very mysteriously occupied (aniśam atigūḍham… vyāpṛtaḥ) in promoting (upakāre) the spiritual welfare (adhyātma-hita) of others (pareṣām) until the body falls (ā-deha-pātāt)||84||
There is nothing else for him, the Jīvanmukta, to do, yet he is always actively occupied in elevating other people; (in other words, yet he) is constantly and diligently devoted to elevating other people. Even though there is nothing else for the Great Yogī to do because he already did all that was to be done, even so, out of causeless compassion, he is incessantly and very mysteriously occupied in promoting the spiritual welfare of others until the body falls.
स समाप्तात्मोपलब्धिरूपमानुषसत्तार्थः॥८५॥
Sa samāptātmopalabdhirūpamānuṣasattārthaḥ||85||
He (saḥ) has accomplished the Goal of human existence, viz. Self-realization (samāpta-ātma-upalabdhi-rūpa-mānuṣa-sattā-arthaḥ).
He has accomplished the Goal of human existence, viz. Self-realization.
स जीवन्मुक्तः समाप्तात्मोपलब्धिरूपमानुषसत्तार्थो कृतस्वात्मप्रत्यभिज्ञात्मकमनुष्यास्तित्वकार्यः। महायोगी निःशेषमात्मोपलब्धिलब्धो भवति तद्यथा यदनन्तमहिमोपेतः स्वतन्त्रपरमशिवोऽहमिति स प्रत्यक्षमनुभवत्येवमेवैतत्तर्हि किमत्र शिवज्ञानामृताह्लादसन्तानार्थं परन्तु परसूत्राणि व्याख्यान् आसिष्ये॥८५॥
Sa jīvanmuktaḥ samāptātmopalabdhirūpamānuṣasattārtho kṛtasvātmapratyabhijñātmakamanuṣyāstitvakāryaḥ| Mahāyogī niḥśeṣamātmopalabdhilabdho bhavati tadyathā yadanantamahimopetaḥ svatantraparamaśivo’hamiti sa pratyakṣamanubhavatyevamevaitattarhi kimatra śivajñānāmṛtāhlādasantānārthaṁ parantu parasūtrāṇi vyākhyān āsiṣye||85||
He, the Jīvanmukta (saḥ jīvat-muktaḥ), has accomplished the Goal of human existence, viz. Self-realization (samāpta-ātma-upalabdhi-rūpa-mānuṣa-sattā-arthaḥ), i.e. he has achieved the aim of human existence, viz. Recognition of one’s own Self (kṛta-sva-ātma-pratyabhijñā-ātmaka-manuṣya-astitva-kāryaḥ). The Great Yogī (mahā-yogī) has fully gotten (niḥśeṣam… labdhaḥ bhavati) Self-realization (ātma-upalabdhi), viz. (tad-yathā) he (saḥ) clearly (pratyakṣam) experiences (anubhavati) that (yad) ‘I (aham) (am) the Free Paramaśiva (svatantra-parama-śivaḥ) endowed with (upetaḥ) infinite (ananta) Greatness (mahima… iti)‘; this (etad) (being) so (evam eva), then (tarhi) what else (could one say) (kim) in this respect (atra)?; anyway (parantu), for the sake of (artham) continuing (santāna) the delight (āhlāda) in the Nectar (amṛta) of Śiva’s Knowledge (śiva-jñāna), I will keep (āsiṣye) commenting upon (vyākhyān) the next aphorisms (para-sūtrāṇi)||85||
He, the Jīvanmukta, has accomplished the Goal of human existence, viz. Self-realization, i.e. he has achieved the aim of human existence, viz. Recognition of one’s own Self. The Great Yogī has fully gotten Self-realization, viz. he clearly experiences that ‘I (am) the Free Paramaśiva endowed with infinite Greatness’; this (being) so, then what else (could one say) in this respect?; anyway, for the sake of continuing the delight in the Nectar of Śiva’s Knowledge, I will keep commenting upon the next aphorisms.
यदुपलब्धमहेश्वरैकत्वः स तन्निष्प्रयोजनान्यजन्मा॥८६॥
Yadupalabdhamaheśvaraikatvaḥ sa tanniṣprayojanānyajanmā||86||
Because (yad) he (saḥ) has realized his unity with the Great Lord –Paramaśiva– (upalabdha-mahā-īśvara-ekatvaḥ), to him there is no need of another birth (tad niṣprayojana-anya-janmā).
Because he has realized his unity with the Great Lord (Paramaśiva), to him there is no need of another birth.
यद्यत उपलब्धमहेश्वरैकत्वः गृहीतपरमशिवैक्यः स जीवन्मुक्तस्तन्निष्प्रयोजनान्यजन्मा अनावश्यकान्योद्भवः। संसार एकदेहाद्देहेतरं गतिरर्थवत्यसत्यात्मोपलब्धौ पूर्णात्मग्रहणलक्षणान्मुक्तेः परं तु महायोगी श्रोत्रत्वग्लोचनादिस्थूलकरणोपेतज्ञानकर्मेन्द्रियाश्रयणं विना श्रोतुं स्प्रष्टुं द्रष्टुं स्वादितुं घ्रातुं वाक्तुं ग्रहीतुं चरितुं सम्भोक्तुं च शक्नोति तर्हि किं तस्यान्यदेहग्रहणात्मकेनान्यजन्मना॥८६॥
Yadyata upalabdhamaheśvaraikatvaḥ gṛhītaparamaśivaikyaḥ sa jīvanmuktastanniṣprayojanānyajanmā anāvaśyakānyodbhavaḥ| Saṁsāra ekadehāddehetaraṁ gatirarthavatyasatyātmopalabdhau pūrṇātmagrahaṇalakṣaṇānmukteḥ paraṁ tu mahāyogī śrotratvaglocanādisthūlakaraṇopetajñānakarmendriyāśrayaṇaṁ vinā śrotuṁ spraṣṭuṁ draṣṭuṁ svādituṁ ghrātuṁ vāktuṁ grahītuṁ carituṁ sambhoktuṁ ca śaknoti tarhi kiṁ tasyānyadehagrahaṇātmakenānyajanmanā||86||
Because (yad yatas) he (saḥ), the Jīvanmukta (jīvat-muktaḥ), has realized his unity/oneness with the Great Lord/Paramaśiva (upalabdha-mahā-īśvara-ekatvaḥ gṛhīta-parama-śiva-aikyaḥ), to him there is no need of another birth (tad niṣprayojana-anya-janmā), i.e. he has no need for another birth (anāvaśyaka-anya-udbhavaḥ). In Saṁsāra or Transmigration (saṁsāre), moving (gatiḥ) from one body (eka-dehāt) to another body (deha-itaram) (is) meaningful/significant (arthavatī) while there is no Self-realization (asati ātma-upalabdhau); but (tu) after (param) Liberation (mukteḥ) characterized by (lakṣaṇāt) a full or perfect (pūrṇa) Self-apprehension (ātma-grahaṇa), the Great Yogī (mahāyogī), without (vinā) resorting to (āśrayaṇam) Powers of perception and action (jñāna-karma-indriya) endowed with (upeta) physical (sthūla) organs (karaṇa) (such as) ears (śrotra), skin (tvak), eyes (locana), etc. (ādi), can (śaknoti) hear (śrotum), touch (spraṣṭum), see (draṣṭum), taste (svāditum), smell (ghrātum), speak (vāktum), take (grahītum), move (caritum) and (ca) enjoy (sambhoktum); then (tarhi), in his case (tasya), what is the point of another birth consisting of taking/receiving another body (anya-deha-grahaṇa-ātmakena anya-janmanā)?||86||
Because he, the Jīvanmukta, has realized his unity/oneness with the Great Lord/Paramaśiva, to him there is no need of another birth, i.e. he has no need for another birth. In Saṁsāra or Transmigration, moving from one body to another body (is) meaningful/significant while there is no Self-realization; but after Liberation characterized by a full or perfect Self-apprehension, the Great Yogī, without resorting to Powers of perception and action endowed with physical organs (such as) ears, skin, eyes, etc., can hear, touch, see, taste, smell, speak, take, move and enjoy; then, in his case, what is the point of another birth consisting of taking/receiving another body?
गुरुतां वाध्यात्मकवितां वा यत्किञ्चनभावितां वा तज्जनो गन्तुं क्षमः स पुनर्नित्यं परोत्कर्षासक्तः॥८७॥
Gurutāṁ vādhyātmakavitāṁ vā yatkiñcanabhāvitāṁ vā tajjano gantuṁ kṣamaḥ sa punarnityaṁ parotkarṣāsaktaḥ||87||
That (tad) person (janaḥ) can (kṣamaḥ) become (gantum) a Guru (gurutām), a spiritual poet (adhyātma-kavitām) or (vā… vā… vā) any other thing (yad kiñcana-bhāvitām), but (punar) he (saḥ) is all the time with an eye to (nityaṁ… āsaktaḥ) elevating (utkarṣa) others (para).
That person can become a Guru, a spiritual poet or any other thing, but he is all the time with an eye to elevating others.
गुरुतां वाध्यात्मकवितां वा यत्किञ्चनभावितां वा तज्जनस्तज्जीवन्मुक्तो गन्तुं क्षमः शक्तः स पुनः किन्तु नित्यं सदा परोत्कर्षासक्तोऽन्यलोकोन्नतिपरः। गुरुतां वाध्यात्मकवितां वा यत्किञ्चनभावितां वेदृशिको जीवन्मुक्तो गमिष्यति मोक्शात्तद्भूमिकामनादृत्य त्वासर्वात्मरूपविस्मयकरपरमशिवपदात्सर्वभूतोत्कर्षं स खलु लिप्सते निरन्तरम्॥८७॥
Gurutāṁ vādhyātmakavitāṁ vā yatkiñcanabhāvitāṁ vā tajjanastajjīvanmukto gantuṁ kṣamaḥ śaktaḥ sa punaḥ kintu nityaṁ sadā parotkarṣāsakto’nyalokonnatiparaḥ| Gurutāṁ vādhyātmakavitāṁ vā yatkiñcanabhāvitāṁ vedṛśiko jīvanmukto gamiṣyati mokśāttadbhūmikāmanādṛtya tvāsarvātmarūpavismayakaraparamaśivapadātsarvabhūtotkarṣaṁ sa khalu lipsate nirantaram||87||
That (tad) person (janaḥ), that (tad) Jīvanmukta (jīvat-muktaḥ), can/is able to (kṣamaḥ śaktaḥ) become (gantum) a Guru (gurutām), a spiritual poet (adhyātma-kavitām) or (vā… vā… vā) any other thing (yad kiñcana-bhāvitām), but/nonetheless (punar kintu) he (saḥ) is all the time with an eye to (nityaṁ… āsaktaḥ) elevating (utkarṣa) others (para), i.e. (he) is always solely devoted to (sadā… paraḥ) elevating (unnati) other (anya) people (loka). Such a (īdṛśikaḥ) Jīvanmukta (jīvat-muktaḥ) will become (gamiṣyati) a Guru (gurutām), a spiritual poet (adhyātma-kavitām) or (vā… vā… vā) any other thing (yad kiñcana-bhāvitām), but (tu) regardless of (anādṛtya) his (tad) role (bhūmikām) after Emancipation (mokśāt) he (saḥ) continually (nirantaram) aims (lipsate) to elevate (utkarṣam) all the living beings (sarva-bhūta) up to the State of the astonishing Paramaśiva who is the Self of everyone (ā-sarva-ātma-rūpa-vismayakara-parama-śiva-padāt) indeed (khalu)||87||
That person, that Jīvanmukta, can/is able to become a Guru, a spiritual poet or any other thing, but/nonetheless he is all the time with an eye to elevating others, i.e. (he) is always solely devoted to elevating other people. Such a Jīvanmukta will become a Guru, a spiritual poet or any other thing, but regardless of his role after Emancipation he continually aims to elevate all the living beings up to the State of the astonishing Paramaśiva who is the Self of everyone indeed.
यावज्जीवं तज्जनः परमशिवतुल्यः स्थूलदेहसन्निधेर्यथा पूर्वं मयोक्तम्॥८८॥
Yāvajjīvaṁ tajjanaḥ paramaśivatulyaḥ sthūladehasannidheryathā pūrvaṁ mayoktam||88||
While that person lives (yāvat-jīvam tad-janaḥ), he is just like (tulyaḥ) Paramaśiva (parama-śiva) because of the presence (sannidheḥ) of the physical body (sthūla-deha), as (yathā) I mentioned (mayā uktam) previously (pūrvam).
While that person lives, he is just like Paramaśiva because of the presence of the physical body, as I mentioned previously.
यावज्जीवं यावत्स्थूलशरीरोपेतस्तज्जनस्तज्जीवन्मुक्तः परमशिवतुल्यः परमशिवेन समः स्थूलदेहसन्निधेः स्थूलतनुसमुपस्थितेर्यथा पूर्वं मयोक्तम्। यथा पुरा मया निर्दिष्टं सप्तपञ्चाशसूत्रे मानुषगुरुं मयि उक्तवति जीवन्मुक्त एकतः परमशिवतुल्यसञ्ज्ञस्तस्य धृतशरीरत्वाद्धृतश्रोत्रत्वग्लोचनादिस्थूलकरणयुताचिरावरणत्वादपरतश्च यः स्वातन्त्र्यैकघन आत्मप्रकाशः सः परमशिवो न परमार्थतस्तथा नूनम्॥८८॥
Yāvajjīvaṁ yāvatsthūlaśarīropetastajjanastajjīvanmuktaḥ paramaśivatulyaḥ paramaśivena samaḥ sthūladehasannidheḥ sthūlatanusamupasthiteryathā pūrvaṁ mayoktam| Yathā purā mayā nirdiṣṭaṁ saptapañcāśasūtre mānuṣaguruṁ mayi uktavati jīvanmukta ekataḥ paramaśivatulyasañjñastasya dhṛtaśarīratvāddhṛtaśrotratvaglocanādisthūlakaraṇayutācirāvaraṇatvādaparataśca yaḥ svātantryaikaghana ātmaprakāśaḥ saḥ paramaśivo na paramārthatastathā nūnam||88||
While that person lives (yāvat-jīvam… tad-janaḥ) —while (yāvat) that Jīvanmukta (tad-jīvat-muktaḥ) possesses (upeta) a gross body (sthūla-śarīra)—, he is just like/similar to (tulyaḥ… samaḥ) Paramaśiva (parama-śiva… parama-śivena) because of the presence (sannidheḥ… samupasthiteḥ) of the physical body (sthūla-deha… sthūla-tanu), as (yathā) I mentioned (mayā uktam) previously (pūrvam). As (yathā) I indicated (mayā nirdiṣṭam) before (purā) when I spoke (mayi uktavati) about the human Guru (mānuṣa-gurum) in the 57th aphorism (saptapañcāśa-sūtre): On the one hand (ekatas), the Jīvanmukta (jīvat-muktaḥ) is called ‘one who is just like Paramaśiva’ (parama-śiva-tulya-sañjñaḥ) since he retains the body (tasya dhṛta-śarīratvāt) —i.e. (since he) retains a temporary covering endowed with physical organs such as ears, skin, eyes, etc. (dhṛta-śrotra-tvak-locana-ādi-sthūla-karaṇa-yuta-acira-āvaraṇatvāt)—, and (ca) on the other hand (aparatas), Self-luminous (ātma-prakāśaḥ) Paramaśiva (saḥ parama-śivaḥ), who (yaḥ) is one compact mass of Freedom (svātantrya-eka-ghanaḥ), is not (na) really (parama-artha-tas) like that (tathā) indeed (nūnam)||88||
While that person lives —while that Jīvanmukta possesses a gross body—, he is just like/similar to Paramaśiva because of the presence of the physical body, as I mentioned previously. As I indicated before when I spoke about the human Guru in the 57th aphorism: On the one hand, the Jīvanmukta is called ‘one who is just like Paramaśiva’ since he retains the body —i.e. (since he) retains a temporary covering endowed with physical organs such as ears, skin, eyes, etc.—, and on the other hand, Self-luminous Paramaśiva, who is one compact mass of Freedom, is not really like that indeed.
स्वदेहपाते स परमशिवविलीनः स्थूलदेहाभावाच्च निःशेषेण तद्भूयत्वं प्राप्तः॥८९॥
Svadehapāte sa paramaśivavilīnaḥ sthūladehābhāvācca niḥśeṣeṇa tadbhūyatvaṁ prāptaḥ||89||
When his body falls (sva-deha-pāte), he (saḥ) merges into Paramaśiva (parama-śiva-vilīnaḥ) and (ca) becomes completely Him (niḥśeṣeṇa tad-bhūyatvaṁ prāptaḥ) due to the absence (abhāvāt) of the physical body (sthūla-deha).
When his body falls, he merges into Paramaśiva and becomes completely Him due to the absence of the physical body.
स्वदेहपाते तमागते मृत्यौ स जीवन्मुक्तः परमशिवविलीनो महेश्वरमग्नः स्थूलदेहाभावात्स्थूलशरीरासन्निधेश्च निःशेषेण निखिलेन तद्भूयत्वं तद्भावत्वं प्राप्तो यातः। जीवन्मुक्ततनोः पाते महाप्रभेशे स निमज्जत्यर्थात्स श्रीमत्परमशिवतां गतोऽखिलदेहापासनत्वादुपदेशपुनरुक्त्या पठितृचित्त उत्पन्नो दृढसंस्कारः॥८९॥
Svadehapāte tamāgate mṛtyau sa jīvanmuktaḥ paramaśivavilīno maheśvaramagnaḥ sthūladehābhāvātsthūlaśarīrāsannidheśca niḥśeṣeṇa nikhilena tadbhūyatvaṁ tadbhāvatvaṁ prāpto yātaḥ| Jīvanmuktatanoḥ pāte mahāprabheśe sa nimajjatyarthātsa śrīmatparamaśivatāṁ gato’khiladehāpāsanatvādupadeśapunaruktyā paṭhitṛcitta utpanno dṛḍhasaṁskāraḥ||89||
When his body falls (sva-deha-pāte) —when death comes (āgate mṛtyau) to him (tam)—, he (saḥ) —the Jīvanmukta (jīvat-muktaḥ)— merges into Paramaśiva (parama-śiva-vilīnaḥ), i.e. he immerses himself in the Great Lord (mahā-īśvara-magnaḥ) and (ca) becomes completely Him (niḥśeṣeṇa nikhilena tad-bhūyatvam tad-bhāvatvam prāptaḥ yātaḥ) due to the absence (abhāvāt asannidheḥ) of the physical body (sthūla-deha… sthūla-śarīra). When the body of the Jīvanmukta falls (jīvat-mukta-tanoḥ pāte), he (saḥ) plunges into (nimajjati) the Shining (mahāprabha) Lord (īśe), viz. (arthāt) he (saḥ) becomes the Glorious Paramaśiva (śrīmat-parama-śivatām gataḥ) due to the complete discarding of the body (akhila-deha-apāsanatvāt); by repetition (punaruktyā) of the teachings (upadeśa) a strong impression (dṛḍha-saṁskāraḥ) is produced (utpannaḥ) in the mind (citte) of the reader (paṭhitṛ)||89||
When his body falls —when death comes to him—, he —the Jīvanmukta— merges into Paramaśiva, i.e. he immerses himself in the Great Lord and becomes completely Him due to the absence of the physical body. When the body of the Jīvanmukta falls, he plunges into the Shining Lord, viz. he becomes the Glorious Paramaśiva due to the complete discarding of the body; by repetition of the teachings a strong impression is produced in the mind of the reader.
विमुक्तजनदिव्यज्ञानमूलो न तु बद्धजनपरिमितज्ञानमूलो मुक्तिमार्गोऽयं परभैर्वयोगो नाम॥९०॥
Vimuktajanadivyajñānamūlo na tu baddhajanaparimitajñānamūlo muktimārgo’yaṁ parabhairvayogo nāma||90||
This (ayam) way (mārgaḥ) of Liberation (mukti) called (nāma) Parabhairavayoga (parabhairavayogaḥ) is rooted in (mūlaḥ… mūlaḥ) the divine (divya) Knowledge (jñāna) of the liberated (vimukta) person (jana) and not (na tu) in the limited knowledge (parimita-jñāna) of a person (jana) in bondage (baddha).
This way of Liberation called Parabhairavayoga is rooted in the divine Knowledge of the liberated person and not in the limited knowledge of a person in bondage.
विमुक्तजनदिव्यज्ञानमूलो विदेहजीवन्मुक्तसङ्घोद्भवदैवविद्यादृढमूलो न तु बद्धजनपरिमितज्ञानमूलः पशुसङ्कुचितज्ञानमूलको मुक्तिमार्गो मोक्षपथोऽयं परभैर्वयोगो नाम। भूयिष्ठं मनुष्यविशे द्वौ विद्येत एकतः प्रथममनुष्यविशं पशुमयं सुखानां मध्येऽप्यनन्तपीडालक्षणं च मायाबाहुषु दोलनेन स्वापयतेऽन्यतश्च परमशिवानुग्रहेण परमार्थज्ञाः सुप्रबुद्धास्तद्मयं द्वितीयमनुष्यविशं यद्वा तद्वा भवतु नित्यानन्दलक्षणमेवं च मम परभैरवयोग आगच्छति सर्वात्मलीननरत्वमहाभाग्यात्मकाद्द्वितीयमनुष्यविशभेदान्न त्वेव धृतवराकनरत्वतिर्यङ्निभाबुद्धरूपात्प्रथममनुष्यविशभेदात्॥९०॥
Vimuktajanadivyajñānamūlo videhajīvanmuktasaṅghodbhavadaivavidyādṛḍhamūlo na tu baddhajanaparimitajñānamūlaḥ paśusaṅkucitajñānamūlako muktimārgo mokṣapatho’yaṁ parabhairvayogo nāma| Bhūyiṣṭhaṁ manuṣyaviśe dvau vidyeta ekataḥ prathamamanuṣyaviśaṁ paśumayaṁ sukhānāṁ madhye’pyanantapīḍālakṣaṇaṁ ca māyābāhuṣu dolanena svāpayate’nyataśca paramaśivānugraheṇa paramārthajñāḥ suprabuddhāstadmayaṁ dvitīyamanuṣyaviśaṁ yadvā tadvā bhavatu nityānandalakṣaṇamevaṁ ca mama parabhairavayoga āgacchati sarvātmalīnanaratvamahābhāgyātmakāddvitīyamanuṣyaviśabhedānna tveva dhṛtavarākanaratvatiryaṅnibhābuddharūpātprathamamanuṣyaviśabhedāt||90||
This (ayam) way or path (mārgaḥ… pathaḥ) of Liberation/Emancipation (mukti… mokṣa) called (nāma) Parabhairavayoga (parabhairavayogaḥ) is rooted in (mūlaḥ… mūlaḥ) the divine (divya) Knowledge (jñāna) of the liberated (vimukta) person (jana) and not (na tu) in the limited knowledge (parimita-jñāna) of a person (jana) in bondage (baddha), i.e. (it is) firmly based upon (dṛḍha-mūlaḥ… mūlakaḥ) the divine (daiva) Wisdom (vidyā) springing from (udbhava) the group/community (saṅgha) of Videhamukta-s and Jīvanmukta-s (videha-jīvat-mukta) and not (na tu) upon the contracted knowledge (saṅkucita-jñāna) of a conditioned being (paśu). Broadly speaking (bhūyiṣṭham), there are (vidyete) two (dvau) (types of) mankind (manuṣyaviśe): On the one hand (ekatas), the first (sort of) mankind (prathama-manuṣyaviśam), being composed of (mayam) conditioned beings (paśu) and (ca) characterized by (lakṣaṇam) never-ending (ananta) suffering (pīḍā) even (api) in the middle of (madhye) pleasures (sukhānām), is rocked to sleep (dolanena svāpayate) in the arms of Māyā (māyā-bāhuṣu), and (ca) on the other hand (anyatas), the second (sort of) mankind (dvitīya-manuṣyaviśam), consisting of (mayam) perfectly well awakened beings (suprabuddhāḥ tad) who know the Highest Reality (parama-artha-jñāḥ) through the Grace of Paramaśiva (parama-śiva-anugraheṇa), is characterized by (lakṣaṇam) eternal (nitya) Bliss (ānanda) under any circumstances (yadvā tadvā bhavatu); in this way (evam ca), my (mama) Parabhairavayoga (parabhairavayogaḥ) comes (āgacchati) from the second type of mankind (dvitīya-manuṣyaviśa-bhedāt) composed of (ātmakāt) blessed beings (mahābhāgi) whose individuality (naratva) has been dissolved (līna) in the Self of everyone (sarva-ātma) and not indeed (na tu eva) from the first type of mankind (prathama-manuṣyaviśa-bhedāt) consisting of (rūpāt) animal-like (tiryak-nibha) unawakened beings (abuddha) who retain their miserable individuality (dhṛta-varāka-naratva)||90||
This way or path of Liberation/Emancipation called Parabhairavayoga is rooted in the divine Knowledge of the liberated person and not in the limited knowledge of a person in bondage, i.e. (it is) firmly based upon the divine Wisdom springing from the group/community of Videhamukta-s and Jīvanmukta-s and not upon the contracted knowledge of a conditioned being. Broadly speaking, there are two (types of) mankind: On the one hand, the first (sort of) mankind, being composed of conditioned beings and characterized by never-ending suffering even in the middle of pleasures, is rocked to sleep in the arms of Māyā, and on the other hand, the second (sort of) mankind, consisting of perfectly well awakened beings who know the Highest Reality through the Grace of Paramaśiva, is characterized by eternal Bliss under any circumstances; in this way, my Parabhairavayoga comes from the second type of mankind composed of blessed beings whose individuality has been dissolved in the Self of everyone and not indeed from the first type of mankind consisting of animal-like unawakened beings who retain their miserable individuality.
सङ्कोचवर्तिनो जनस्याखिलं ज्ञानं तस्य तीव्रतरबन्धत्वं यातम्॥९१॥
Saṅkocavartino janasyākhilaṁ jñānaṁ tasya tīvratarabandhatvaṁ yātam||91||
All (akhilam) the knowledge (jñānam) of the person (janasya) who lives (vartinaḥ) in limitation (saṅkoca) becomes more bondage (tīvratara-bandhatvam yātam) to him (tasya).
All the knowledge of the person who lives in limitation becomes more bondage to him.
सङ्कोचवर्तिनो पारिमित्यवर्तिनो जनस्य पुंसोऽखिलमशेषं ज्ञानं तस्य तीव्रतरबन्धत्वं यातं गाढतरदुःखतां गतम्। प्रथममनुष्यविशभेदे नरस्य ज्ञानं सर्वं कष्टसागरप्रभवतां व्रजति स्वात्मानभिज्ञत्वादत एव च यददिक्कं सततं शुभाशुभफलान्वितशुभाशुभकर्मबद्धं च स्वाशान्तचित्तं तद्वश एवंविधपशुरिदं सर्वं तस्मिन्पूर्णत्वाभावं खलु दर्शयति॥९१॥
Saṅkocavartino pārimityavartino janasya puṁso’khilamaśeṣaṁ jñānaṁ tasya tīvratarabandhatvaṁ yātaṁ gāḍhataraduḥkhatāṁ gatam| Prathamamanuṣyaviśabhede narasya jñānaṁ sarvaṁ kaṣṭasāgaraprabhavatāṁ vrajati svātmānabhijñatvādata eva ca yadadikkaṁ satataṁ śubhāśubhaphalānvitaśubhāśubhakarmabaddhaṁ ca svāśāntacittaṁ tadvaśa evaṁvidhapaśuridaṁ sarvaṁ tasminpūrṇatvābhāvaṁ khalu darśayati||91||
All (akhilam aśeṣam) the knowledge (jñānam) of the person (janasya puṁsaḥ) who lives (vartinaḥ… vartinaḥ) in limitation (saṅkoca… pārimitya) becomes more bondage (tīvratara-bandhatvam yātam) to him (tasya), i.e. (it) becomes more painful (gāḍhatara-duḥkhatām gatam) (to him). In the first type of mankind (prathama-manuṣyaviśa-bhede), all (sarvam) knowledge (jñānam) of a limited individual (narasya) becomes the source of a sea of difficulties (kaṣṭa-sāgara-prabhavatām vrajati) as he is not conscious of his own Self (sva-ātma-anabhijñatvāt); and (ca) for this very reason (atas eva) such (evaṁvidha) a conditioned being (paśuḥ) is under the sway of (vaśaḥ) his own restless mind (sva-aśānta-cittam tad) which (yad) is directionless (adikkam) and (ca) constantly (satatam) bound by (baddham) good and bad (śubha-aśubha) actions (karma) connected with (anvita) good and bad (śubha-aśubha) fruits (phala); all (sarvam) this (idam) certainly (khalu) shows (darśayati) absence (abhāvam) of Fullness (pūrṇatva) in him (tasmin)||91||
All the knowledge of the person who lives in limitation becomes more bondage to him, i.e. (it) becomes more painful (to him). In the first type of mankind, all knowledge of a limited individual becomes the source of a sea of difficulties as he is not conscious of his own Self; and for this very reason such a conditioned being is under the sway of his own restless mind which is directionless and constantly bound by good and bad actions connected with good and bad fruits; all this certainly shows absence of Fullness in him.
विमुक्तजनस्य ज्ञानं परेषां स्वातन्त्र्यप्रभवतां गतम्॥९२॥
Vimuktajanasya jñānaṁ pareṣāṁ svātantryaprabhavatāṁ gatam||92||
The Knowledge (jñānam) of the liberated person (vimukta-janasya) becomes a source (prabhavatām gatam) of Freedom (svātantrya) to others (pareṣām).
The Knowledge of the liberated person becomes a source of Freedom to others.
विमुक्तजनस्य विदेहजीवन्मुक्तसङ्घोद्भवं ज्ञानं परेषां स्वातन्त्र्यप्रभवतां गतमितरेषां स्वाच्छन्द्यसम्भवतां यातम्। विदेहजीवन्मुक्तसङ्घात्मकद्वितीयमनुष्यविशभेदैकाभ्यन्तरस्य परविद्या विमोचका न तु बन्धका यच्च संविदात्मपरमशिवजाता विद्येयमसह्यदुःखशालिबन्धपदव्यां जनं न दधात्यपि त्वपरिमाणानन्दसङ्कुलस्वातन्त्र्यपदव्यां तं सा दधाति। प्रतापवद्विद्याया विशिष्टप्रकारेणानेन यच्छ्रीमत्त्रिकोपदेशदृढमूले परभैरवयोगसंस्थापनप्रचोदनलघुवृत्तौ प्रथमसूत्रादारब्धवानहमिदानीं चैतेनैव द्वानवतसूत्रं समाप्नोमि। परमशिवाय परमेशायानुत्तरमूर्तये नमो नमो सन्तु॥९२॥
Vimuktajanasya videhajīvanmuktasaṅghodbhavaṁ jñānaṁ pareṣāṁ svātantryaprabhavatāṁ gatamitareṣāṁ svācchandyasambhavatāṁ yātam| Videhajīvanmuktasaṅghātmakadvitīyamanuṣyaviśabhedaikābhyantarasya paravidyā vimocakā na tu bandhakā yacca saṁvidātmaparamaśivajātā vidyeyamasahyaduḥkhaśālibandhapadavyāṁ janaṁ na dadhātyapi tvaparimāṇānandasaṅkulasvātantryapadavyāṁ taṁ sā dadhāti| Pratāpavadvidyāyā viśiṣṭaprakāreṇānena yacchrīmattrikopadeśadṛḍhamūle parabhairavayogasaṁsthāpanapracodanalaghuvṛttau prathamasūtrādārabdhavānahamidānīṁ caitenaiva dvānavatasūtraṁ samāpnomi| Paramaśivāya parameśāyānuttaramūrtaye namo namo santu||92||
The Knowledge (jñānam) of the liberated person (vimukta-janasya) —i.e. (the Knowledge) springing from (udbhavam) the group or community (saṅgha) of Videhamukta-s and Jīvanmukta-s (videha-jīvat-mukta)— becomes a source (prabhavatām gatam… sambhavatām yātam) of Freedom (svātantrya… svācchandya) to others (pareṣām… itareṣām). The Supreme Knowledge (para-vidyā) of one member (eka-abhyantarasya) of the second type of mankind (dvitīya-manuṣyaviśa-bheda) composed of (ātmaka) the group/community (saṅgha) of Videhamukta-s and Jīvanmukta-s (videha-jīvat-mukta) (is) liberating (vimocakā) and not (na tu) binding (bandhakā), that is to say (yad ca), this (iyam) Knowledge (vidyā) born of (jātā) Paramaśiva (parama-śiva) who is Pure Consciousness (saṁvid-ātma) does not (na) put (dadhāti) a person (janam) on the path (padavyām) of bondage (bandha) replete with (śāli) unbearable (asahya) pain (duḥkha) but rather (api tu) it puts him (tam sā dadhāti) on the path (padavyām) to Absolute Freedom (svātantrya) full of (saṅkula) immeasurable (aparimāṇa) Bliss (ānanda). (It is) with this special kind of Glorious Knowledge (pratāpavat-vidyāyāḥ viśiṣṭa-prakāreṇa anena) that (yad) I started (ārabdhavān aham) from the first aphorism (prathama-sūtrāt) in ‘A short commentary on Parabhairavayogasaṁsthāpanapracodanam’ (parabhairavayogasaṁsthāpanapracodana-laghu-vṛttau), which is firmly rooted in (dṛḍha-mūle) the teachings (upadeśa) of venerable (śrīmat) Trika (trika); and (ca) now (idānīm) I finish (samāpnomi) the 92nd aphorism (dvānavata-sūtram) with this very (special kind of Glorious Knowledge) (etena eva). May there be (santu) repeated salutations (namas namas) to Paramaśiva (parama-śivāya), the Supreme Master (parama-īśāya), the One whose Form is the Highest Reality (anuttara-mūrtaye)!||92||
The Knowledge of the liberated person —i.e. (the Knowledge) springing from the group or community of Videhamukta-s and Jīvanmukta-s— becomes a source of Freedom to others. The Supreme Knowledge of one member of the second type of mankind composed of the group/community of Videhamukta-s and Jīvanmukta-s (is) liberating and not binding, that is to say, this Knowledge born of Paramaśiva who is Pure Consciousness does not put a person on the path of bondage replete with unbearable pain but rather it puts him on the path to Absolute Freedom full of immeasurable Bliss. (It is) with this special kind of Glorious Knowledge that I started from the first aphorism in ‘A short commentary on Parabhairavayogasaṁsthāpanapracodanam’, which is firmly rooted in the teachings of venerable Trika; and now I finish the 92nd aphorism with this very (special kind of Glorious Knowledge). May there be repeated salutations to Paramaśiva, the Supreme Master, the One whose Form is the Highest Reality!
परभैरवयोगसंस्थापनप्रचोदनलघुवृत्तिसञ्ज्ञा कृतिः श्रीमुक्तानन्दपरमहंसोपजीविनः श्रीमत्परमशिवदत्तोपदेशस्य गब्रिएल्प्रदीपकनाम्नो गुरोः समाप्ता। इति शिवम्॥
Parabhairavayogasaṁsthāpanapracodanalaghuvṛttisañjñā kṛtiḥ śrīmuktānandaparamahaṁsopajīvinaḥ śrīmatparamaśivadattopadeśasya gabrielpradīpakanāmno guroḥ samāptā| Iti śivam||
The work (kṛtiḥ) called (sañjñā) ‘A short commentary on Parabhairavayogasaṁsthāpanapracodanam – on Foundational Principles of Parabhairavayoga’ (parabhairavayoga-saṁsthāpana-pracodana-laghu-vṛtti) by Guru Gabriel Pradīpaka (gabriel-pradīpaka-nāmnaḥ guroḥ), who received the teachings from venerable Paramaśiva (śrīmat-parama-śiva-datta-upadeśasya) (and) who depends on revered Muktānanda Paramahaṁsa (śrī-muktānanda-paramahaṁsa-upajīvinaḥ), is finished (samāptā). May there be welfare for all (iti śivam)!
The work called ‘A short commentary on Parabhairavayogasaṁsthāpanapracodanam – on Foundational Principles of Parabhairavayoga’ by Guru Gabriel Pradīpaka, who received the teachings from venerable Paramaśiva (and) who depends on revered Muktānanda Paramahaṁsa, is finished. May there be welfare for all!