This is a preliminary commentary, divided into three ‘parts’ for the sake of convenience, shedding a little light on the secret meanings contained in the 92 aphorisms of Parabhairavayogasaṁsthāpanapracodanam (Foundational principles of Parabhairavayoga) in the form of adding synonyms or entire phrases explaining the meaning of the terms occurring in the aphorisms. The original aphorisms are in maroon color while the commentary is in green.
परभैरवयोगसंस्थापनप्रचोदनलघुवृत्तिः
Parabhairavayogasaṁsthāpanapracodanalaghuvṛttiḥ
A short commentary on the Foundational principles of Parabhairavayoga – Part 1 (aphorisms 1 to 31)
प्रस्तावनाषट्कम्
Prastāvanāṣaṭkam
Six introductory stanzas
यस्मात्कालेऽस्मिन्परमार्थनिष्ठालक्षणेऽसन्तुष्टः।
अतिविभाविपरभैरवः परमशिव एव सर्वशक्तिः॥१॥
तस्मात्सोऽज्ञानमयदाहिसंसारान्मुमुक्षुसाधकानाम्।
त्राणाय स्वनाम भरन्तं नवयोगमिममस्थापयत्॥२॥
Yasmātkāle’sminparamārthaniṣṭhālakṣaṇe’santuṣṭaḥ|
Ativibhāviparabhairavaḥ paramaśiva eva sarvaśaktiḥ||1||
Tasmātso’jñānamayadāhisaṁsārānmumukṣusādhakānām|
Trāṇāya svanāma bharantaṁ navayogamimamasthāpayat||2||
Since (yasmāt) the greatly Mighty Parabhairava (ati-vibhāvi-parabhairavaḥ) —Paramaśiva Himself (parama-śivaḥ eva), the Master of all the Powers (sarva-śaktiḥ)— was not pleased (asantuṣṭaḥ) with the quality (lakṣaṇe) of spirituality (paramārthaniṣṭhā) at this time (kāle asmin), therefore (tasmāt), He (saḥ) founded (asthāpayat) this (imam) new Yoga (nava-yogam), which bears (bharantam) His name (sva-nāma), for protecting (trāṇāya) the spiritual aspirants (sādhakānām) who desire to escape (mumukṣu) from burning Saṁsāra or Transmigration (dāhi-saṁsārāt) full of (maya) ignorance (ajñāna).
Since the greatly Mighty Parabhairava —Paramaśiva Himself, the Master of all the Powers— was not pleased with the quality of spirituality at this time, therefore, He founded this new Yoga, which bears His name, for protecting the spiritual aspirants who desire to escape from burning Saṁsāra or Transmigration full of ignorance.
स्वैः स्वैर्लघुव्याख्याभिः सह द्वानवतिरात्मविरचितानाम्।
सूत्राणामिमानि तस्मै तेन ह्यधुनोपहृतानि॥३॥
Svaiḥ svairlaghuvyākhyābhiḥ saha dvānavatirātmaviracitānām|
Sūtrāṇāmimāni tasmai tena hyadhunopahṛtāni||3||
These (imāni) ninety-two (dvānavatiḥ) aphorisms (sūtrāṇām) written (viracitānām) by Himself (ātma), along with (saha) their respective short comments (svaiḥ svaiḥ laghu-vyākhyābhiḥ), are now offered by Him as an oblation (tena hi adhunā upahṛtāni) to Himself (tasmai).
These ninety-two aphorisms written by Himself, along with their respective short comments, are now offered by Him as an oblation to Himself.
श्रीपरभैरवयोगोऽयं त्रिकदर्शनप्रतिष्ठापनोऽपि।
सिद्धपारम्पर्यपरिमलेन बहुशोऽधिवासितस्तु॥४॥
Śrīparabhairavayogo’yaṁ trikadarśanapratiṣṭhāpano’pi|
Siddhapāramparyaparimalena bahuśo’dhivāsitastu||4||
This (ayam) venerable Parabhairavayoga (śrī-parabhairavayogaḥ), though (api) having Trika philosophy as its foundations (trika-darśana-pratiṣṭhāpanaḥ), is anyway abundantly perfumed (bahuśas adhivāsitaḥ tu) by the fragrance (parimalena) of the uninterrupted succession (pāramparya) of Siddha-s or Beings who attained Perfection (siddha).
This venerable Parabhairavayoga, though having Trika philosophy as its foundations, is anyway abundantly perfumed by the fragrance of the uninterrupted succession of Siddha-s or Beings who attained Perfection.
यः मुक्तिपदवीमिमां प्रतिपद्येत सः क्षिप्रं संस्पृशेत्।
अनिर्वाप्यार्थसङ्कुलं विस्मयकारिपरमशिवमेव॥५॥
Yaḥ muktipadavīmimāṁ pratipadyeta saḥ kṣipraṁ saṁspṛśet|
Anirvāpyārthasaṅkulaṁ vismayakāriparamaśivameva||5||
The one who (yaḥ) follows (pratipadyeta) this (imām) path of Liberation (mukti-padavīm), quickly (kṣipram) comes into contact (saḥ… saṁspṛśet) with astonishing Paramaśiva Himself (vismayakāri-parama-śivam eva) who is replete with (saṅkulam) inextinguishable (anirvāpya) Meaning (artha).
The one who follows this path of Liberation, quickly comes into contact with astonishing Paramaśiva Himself who is replete with inextinguishable Meaning.
जयतु जयतु परभैरव एव मत्सम्प्रदायसिद्धपरिवृतः।
जयतु जयतु स्वपराशक्तिरनिवार्यस्वातन्त्र्यरूपा॥६॥
Jayatu jayatu parabhairava eva matsampradāyasiddhaparivṛtaḥ|
Jayatu jayatu svaparāśaktiranivāryasvātantryarūpā||6||
Glory to (jayatu jayatu) Parabhairava (parabhairavaḥ eva) surrounded by (parivṛtaḥ) the Siddha-s or Perfected Beings (siddha) of my tradition (mat-sampradāya), glory to (jayatu jayatu) His Supreme Power (sva-parāśaktiḥ) whose nature is (rūpā) irresistible (anivārya) Freedom (svātantrya)!
Glory to Parabhairava surrounded by the Siddha-s or Perfected Beings of my tradition, glory to His Supreme Power whose nature is irresistible Freedom!
अथ परभैरवयोगसंस्थापनप्रचोदनलघुवृत्तिर्यत्राहं विस्तारयामि मम परभैरवयोगव्याख्यानं गुर्वर्थपदानां पर्यायशब्दयोगाच्च प्रतिसूत्रस्याशेषार्थसङ्क्षिप्तव्याख्यायोगेन च। प्राथमिकी वृत्तिरियं मया विरचिता श्रीपरभैरवयोगसंस्थापनप्रचोदनस्य सूत्रान्यथार्थबोधसम्भाव्यतापोहार्थम्। मम कृतिर्धीराणां सर्वसाधकानां शिवाय भूयात्।
Atha parabhairavayogasaṁsthāpanapracodanalaghuvṛttiryatrāhaṁ vistārayāmi mama parabhairavayogavyākhyānaṁ gurvarthapadānāṁ paryāyaśabdayogācca pratisūtrasyāśeṣārthasaṅkṣiptavyākhyāyogena ca| Prāthamikī vṛttiriyaṁ mayā viracitā śrīparabhairavayogasaṁsthāpanapracodanasya sūtrānyathārthabodhasambhāvyatāpohārtham| Mama kṛtirdhīrāṇāṁ sarvasādhakānāṁ śivāya bhūyāt|
And now begins (atha) the short (laghu) commentary (vṛttiḥ) on the Foundational (saṁsthāpana) Principles (pracodana) of Parabhairavayoga (parabhairavayoga) in which (yatra) I (aham) expand (vistārayāmi) my (mama) exposition (vyākhyānam) on Parabhairavayoga (parabhairavayoga) by means of (yogāt) synonyms (paryāya-śabda) for important words (gurvartha-padānām) as well as (ca… ca) by means of (yogena) a concise (saṅkṣipta) explanation (vyākhyā) of the whole (aśeṣa) meaning (artha) of every aphorism (prati-sūtrasya). I composed (mayā viracitā) this (iyam) preliminary (prāthamikī) commentary (vṛttiḥ) in order to (artham) remove (apoha) the possibility (sambhāvyatā) of misinterpretation (anyathā-artha-bodha) of the aphorisms (sūtra) of venerable Parabhairavayogasaṁsthāpanapracodana (śrī-parabhairavayoga-saṁsthāpana-pracodanasya). May my work be (mama kṛtiḥ… bhūyāt) for the welfare (śivāya) of all the serious spiritual aspirants (dhīrāṇām sarva-sādhakānām)!
And now begins the short commentary on the foundational principles of Parabhairavayoga in which I expand my exposition on Parabhairavayoga by means of synonyms for important words as well as by means of a concise explanation of the whole meaning of every aphorism. I composed this preliminary commentary in order to remove the possibility of misinterpretation of the aphorisms of venerable Parabhairavayogasaṁsthāpanapracodana. May my work be for the welfare of all the serious spiritual aspirants!
स परमेश्वरः सदैव प्रथमपदे स्थितो नित्यम्॥१॥
Sa parameśvaraḥ sadaiva prathamapade sthito nityam||1||
The Supreme Lord (saḥ parama-īśvaraḥ) (is) always (sadā eva) what goes ‘in the first place’ (prathama-pade sthitaḥ) at all times (nityam).
The Supreme Lord is always what goes ‘in the first place’ at all times.
स परमेश्वरोऽधीशो विश्वस्वामी सर्वदा प्रथमपदे स्थितः कुलदेशव्यापाराद्यात्मकात्सर्वस्मात्पुर्वः स्वस्मिन् मनसि वर्तते नित्यमहर्निशमामरणात्। महेश्वरभावस्यास्य सन्निधानं साधके बहुलानुग्रहनिर्देशकमीदृसे मुमुक्षौ यतस्तत्प्रसादं विना न केनाप्यनुभूता स्वशक्तिविस्तारलक्षितपरमार्थाधिगमपरत्वात्मकभक्तिविशिष्टदशासौ॥१॥
Sa parameśvaro’dhīśo viśvasvāmī sarvadā prathamapade sthitaḥ kuladeśavyāpārādyātmakātsarvasmātpurvaḥ svasmin manasi vartate nityamaharniśamāmaraṇāt| Maheśvarabhāvasyāsya sannidhānaṁ sādhake bahulānugrahanirdeśakamīdṛse mumukṣau yatastatprasādaṁ vinā na kenāpyanubhūtā svaśaktivistāralakṣitaparamārthādhigamaparatvātmakabhaktiviśiṣṭadaśāsau||1||
The Supreme Lord (saḥ parama-īśvaraḥ), the Sovereign (adhīśaḥ), the Owner of all (viśva-svāmī) (is) always (sarvadā eva) what goes ‘in the first place’ (prathama-pade sthitaḥ) —what resides (vartate) in one’s mind (svasmin manasi) first of all (sarvasmāt purvaḥ), i.e. (what comes before) family, country, job, etc. (kula-deśa-vyāpāra-ādi-ātmakāt)— at all times (nityam), day and night (aharniśam) until death (ā-maraṇāt). The presence (sannidhānam) of this feeling (bhāvasya asya) for the Great Lord (mahā-īśvara) in the spiritual aspirant (sādhake) indicates (nirdeśakam) abundance of divine Grace (bahula-anugraha) in such a person who desires Liberation (īdṛse mumukṣau), since (yatas) without (vinā) His favor (tad-prasādam) nobody can experience (na kena api anubhūtā) that (asau) special (viśiṣṭa) state (daśā) of devotion (bhakti) relating to (ātmaka) being quite intent on (paratva) attaining (adhigama) the Highest Reality (parama-artha), which –i.e. such attainment of the Highest Reality– is characterized (lakṣita) by an expansion (vistāra) of one’s own (sva) powers (śakti)||1||
The Supreme Lord, the Sovereign, the Owner of all (is) always what goes ‘in the first place’ —what resides in one’s mind first of all, i.e. (what comes before) family, country, job, etc.— at all times, day and night until death. The presence of this feeling for the Great Lord in a spiritual aspirant indicates abundance of divine Grace in such a person who desires Liberation, since without His favor nobody can experience that special state of devotion relating to being quite intent on attaining the Highest Reality, which –i.e. such attainment of the Highest Reality– is characterized by an expansion of one’s own powers.
तच्च सज्जीवनरीत्या मूलम्॥२॥
Tacca sajjīvanarītyā mūlam||2||
That (tad ca) (is) the basis (mūlam) of the right way of living (sat-jīvana-rītyāḥ).
That is the basis of the right way of living.
तच्च सज्जीवनरीत्या यावत्प्राणान् स्थूलतन्वां धारयति सम्यगाचारस्य मूलमुपस्तम्भरूपम्। न तस्य सन्निधिरुपचयो वास्ति चेत्परभैरवयोगे न साधकस्य कस्यचिदाप्तिरेव॥२॥
Tacca sajjīvanarītyā yāvatprāṇān sthūlatanvāṁ dhārayati samyagācārasya mūlamupastambharūpam| Na tasya sannidhirupacayo vāsti cetparabhairavayoge na sādhakasya kasyacidāptireva||2||
That (tad ca) (is) the basis (mūlam) (or) support (upastambha-rūpam) of the right way of living (sat-jīvana-rītyāḥ), i.e. of the proper behavior (samyak-ācārasya) while (yāvat) one preserves (dhārayati) life (prāṇān) in the physical body (sthūla-tanvām). Unless (na… ced) there is (asti) presence (sannidhiḥ) or (vā) development (upacayaḥ) of it (tasya), a spiritual aspirant (sādhakasya) achieves nothing (na… kasyacid āptiḥ) in Parabhairavayoga (parabhairavayoge) indeed (eva)||2||
That (is) the basis (or) support of the right way of living, i.e. of the proper behavior while one preserves life in the physical body. Unless there is presence or development of it, a spiritual aspirant achieves nothing in Parabhairavayoga indeed.
मम योगस्य दार्शनिकाधारः श्रीत्रिकम्॥३॥
Mama yogasya dārśanikādhāraḥ śrītrikam||3||
Venerable Trika –also known as Non-dual Shaivism of Kashmir– (śrī-trikam) (is) the philosophical basis (dārśanika-ādhāraḥ) of my Yoga (mama yogasya).
Venerable Trika (also known as Non-dual Shaivism of Kashmir) is the philosophical basis of my Yoga.
मम योगस्य दार्शनिकाधारो मत्परभैरवयोगापेक्षया शास्त्रप्रयोगोपस्तम्भनं श्रीत्रिकं शिवशक्तिनरशाश्वतैकत्वोपदेशकं काश्मीरशैवशासनम्। किञ्च तस्मिन् परपरापरापरशक्तीनां स्वधर्मः सम्बन्धश्च प्रतिपादिताविति त्रिकमिदं दर्शनमुदाहृतम्॥३॥
Mama yogasya dārśanikādhāro matparabhairavayogāpekṣayā śāstraprayogopastambhanaṁ śrītrikaṁ śivaśaktinaraśāśvataikatvopadeśakaṁ kāśmīraśaivaśāsanam| Kiñca tasmin paraparāparāparaśaktīnāṁ svadharmaḥ sambandhaśca pratipāditāviti trikamidaṁ darśanamudāhṛtam||3||
Venerable Trika or Triple viewpoint (śrī-trikam), i.e. the śaiva doctrine of Kashmir (kāśmīra-śaiva-śāsanam) that teaches (upadeśakam) the eternal (śāśvata) unity (ekatva) between Śiva –the Lord–, Śakti –His Power– and the limited individual (śiva-śakti-nara), (is) the philosophical basis (dārśanika-ādhāraḥ) of my Yoga (mama yogasya); (in other words, it is) the theoretical-practical support (śāstra-prayoga-upastambhanam) with reference to (apekṣayā) my (mad) Parabhairavayoga (parabhairavayoga). Besides (kiñca), this (idam) philosophy (darśanam) is said to be (udāhṛtam) triple (trikam) because (iti) in it (tasmin) the peculiar characteristic (svadharmaḥ) and (ca) relationship (sambandhaḥ) of the Supreme, Supreme-Nonsupreme and Nonsupreme powers (para-para-apara-apara-śaktīnām) are explained (pratipāditau)||3||
Venerable Trika or Triple viewpoint, i.e. the śaiva doctrine of Kashmir that teaches the eternal unity between Śiva –the Lord–, Śakti –His Power– and the limited individual (is) the philosophical basis of my Yoga, (in other words, it is) the theoretical-practical support with reference to my Parabhairavayoga. Besides, this philosophy is said to be triple because in it the peculiar characteristic and relationship of the Supreme, Supreme-Nonsupreme and Nonsupreme powers are explained.
इह परमार्थं परमशिव इति पारिभाषिकनम्ना ह्वयामि॥४॥
Iha paramārthaṁ paramaśiva iti pāribhāṣikanamnā hvayāmi||4||
I call (hvayāmi) the Supreme Reality (parama-artham) by the technical name (pāribhāṣika-namnā) ‘Paramaśiva’ –the Supreme Śiva– (parama-śivaḥ iti) here (iha).
I call the Supreme Reality by the technical name ‘Paramaśiva’ (the Supreme Śiva) here.
इह श्रीमत्परभैरवयोगसंस्थापनप्रचोदने परमार्थमुत्तमवस्तु प्रकाशविमर्शमयः परमशिव इति पारिभाषिकनम्ना सञ्ज्ञया ह्वयामि। स्वतन्त्रः परमशिवोऽयमेकचिद्घनरूपसंवित्स्वभावस्तत्स्वातन्त्र्यशक्त्या सृष्तिस्थितिसंहारतिरोधानानुग्रहात्मकं पञ्चकृत्यं करोति॥४॥
Iha śrīmatparabhairavayogasaṁsthāpanapracodane paramārthamuttamavastu prakāśavimarśamayaḥ paramaśiva iti pāribhāṣikanamnā sañjñayā hvayāmi| Svatantraḥ paramaśivo’yamekacidghanarūpasaṁvitsvabhāvastatsvātantryaśaktyā sṛṣtisthitisaṁhāratirodhānānugrahātmakaṁ pañcakṛtyaṁ karoti||4||
I call (hvayāmi) the Supreme/Highest Reality (parama-artham uttama-vastu) by the technical name or term (pāribhāṣika-namnā sañjñayā) ‘Paramaśiva’ (parama-śivaḥ iti) —(the Supreme Śiva) consisting of (mayaḥ) Light (prakāśa) (and) Awareness of this Light (vimarśa)— here (iha), in venerable Parabhairavayogasaṁsthāpanapracodanam (śrīmat-parabhairavayogasaṁsthāpanapracodane). This (ayam) free (svatantraḥ) Paramaśiva (parama-śivaḥ) of the nature of (svabhāvaḥ) Saṁvid (saṁvid) whose form (rūpa) is one mass of Consciousness (eka-cit-ghana), carries out (karoti), by His Power of Absolute Freedom (tad-svātantrya-śaktyā), the five acts (pañca-kṛtyam), viz. manifestation, maintenance (and) withdrawal (of the universe) (sṛṣti-sthiti-saṁhāra), (together with) concealment and revelation of one’s Self (tirodhāna-anugraha-ātmakam)||4||
I call the Supreme/Highest Reality by the technical name or term ‘Paramaśiva’ —(the Supreme Śiva) consisting of Light (and) Awareness of this Light— here, in venerable Parabhairavayogasaṁsthāpanapracodanam. This free Paramaśiva of the nature of Saṁvid whose form is one mass of Consciousness, carries out, by His Power of Absolute Freedom, the five acts, viz. manifestation, maintenance (and) withdrawal (of the universe), (together with) concealment and revelation of one’s Self.
सर्वेषामात्मा परमशिवः॥५॥
Sarveṣāmātmā paramaśivaḥ||5||
Paramaśiva (parama-śivaḥ) (is) the Self (ātmā) of everyone (sarveṣām).
Paramaśiva is the Self of everyone.
सर्वेषां सर्वभूतानामात्मा सत्ताहृदयं परमशिवः। प्रकाशप्रमोदशालितत्स्वरूपावरणक्रीडननिपुणत्वादसङ्ख्यप्राणित्वेन भासमानः सः॥५॥
Sarveṣāṁ sarvabhūtānāmātmā sattāhṛdayaṁ paramaśivaḥ| Prakāśapramodaśālitatsvarūpāvaraṇakrīḍananipuṇatvādasaṅkhyaprāṇitvena bhāsamānaḥ saḥ||5||
Paramaśiva (parama-śivaḥ) (is) the Self (ātmā) (or) Core of existence (sattā-hṛdayam) of everyone (sarveṣām), i.e. of all the beings (sarva-bhūtānām). He (saḥ), due to His being skillful (nipuṇatvāt) at playing (krīḍana) to hide (āvaraṇa) His essential nature (tad-svarūpa) full of (śāli) Light (prakāśa) (and) Joy (pramoda), becomes displayed (bhāsamānaḥ) as the innumerable living beings (asaṅkhya-prāṇitvena)||5||
Paramaśiva (is) the Self (or) Core of existence of everyone, i.e. of all the beings. He, due to His being skillful at playing to hide His essential nature full of Light (and) Joy, becomes displayed as the innumerable living beings.
स शिवशक्तित्वेन भासमानस्तद्यथाहन्तयाभासते॥६॥
Sa śivaśaktitvena bhāsamānastadyathāhantayābhāsate||6||
He (saḥ) appears (bhāsamānaḥ… ābhāsate) as Śiva and Śakti (śivaśaktitvena), viz. (tad-yathā) as Aham (or ‘I am’) (ahantayā).
He appears as Śiva and Śakti, viz. as Aham (or ‘I am’).
स परमशिवः प्रकाशात्मकशिवत्वेन च विमर्शात्मकशक्तित्वेन चार्थादहन्तया पूर्णाहन्तयाभासते स्फुरति। अचलत्वेन संतिष्ठतः शिवस्य सर्वव्यापित्वात्स्वशक्तिः सर्वगतापि केनापि प्रकारेण स्पन्दमाना नित्यशः॥६॥
Sa paramaśivaḥ prakāśātmakaśivatvena ca vimarśātmakaśaktitvena cārthādahantayā pūrṇāhantayābhāsate sphurati| Acalatvena saṃtiṣṭhataḥ śivasya sarvavyāpitvātsvaśaktiḥ sarvagatāpi kenāpi prakāreṇa spandamānā nityaśaḥ||6||
He (saḥ), Paramaśiva (parama-śivaḥ), appears (ābhāsate), shines forth (sphurati), as Śiva (śivatvena), who is Light (prakāśa-ātmaka), and (ca… ca) as Śakti (śaktitvena), who is Awareness of this Light (vimarśa-ātmaka), viz. (arthāt) as Aham (ahantayā), the perfect I-consciousness (pūrṇa-ahantayā). Despite Śiva being motionless (acalatvena saṃtiṣṭhataḥ śivasya) since He is omnipresent (sarvavyāpitvāt), His own Śakti (sva-śaktiḥ), though She is also everywhere (sarvagatā api), somehow (kena api prakāreṇa) vibrates (spandamānā) perpetually (nityaśaḥ)||6||
He, Paramaśiva, appears, shines forth, as Śiva, who is Light, and as Śakti, who is Awarness of this Light, viz. as Aham, the perfect I-consciousness. Despite Śiva being motionless since He is omnipresent, His own Śakti, though She is also everywhere, somehow vibrates perpetually.
शिवोऽत्युत्तमवस्तुतया प्रथमतत्त्वे वसति परमशिवश्च शिवतत्त्वादिषट्त्रिंशतत्त्वपर्यन्तसर्वपदार्थमयः स्थित इति द्वयोः पारिभाषिकविशेषः॥७॥
Śivo’tyuttamavastutayā prathamatattve vasati paramaśivaśca śivatattvādiṣaṭtriṁśatattvaparyantasarvapadārthamayaḥ sthita iti dvayoḥ pāribhāṣikaviśeṣaḥ||7||
The ‘technical’ difference (iti… pāribhāṣika-viśeṣaḥ) between Śiva and Paramaśiva –lit. between the two– (dvayoḥ) (is) that the former –lit. Śiva– (śivaḥ) resides (vasati) as the transcendent Reality (atyuttama-vastutayā) in the first category (prathama-tattve), while (ca) the latter –lit. Paramaśiva– (parama-śivaḥ) is (sthitaḥ) immanent (mayaḥ) in all (sarva) the categories (pada-artha) from Śivatattva (śiva-tattva-ādi) down to the thirty-sixth one (ṣaṭtriṁśa-tattva-paryanta).
The ‘technical’ difference between Śiva and Paramaśiva is that the former resides in the first category as the transcendent Reality, while the latter is immanent in all the categories, from Śivatattva down to the thirty-sixth one.
शिवोऽत्युत्तमवस्तुतया विश्वोत्तीर्णवस्तुत्वेन प्रथमतत्त्व आद्यपदार्थे वसति तिष्ठति परमशिवश्च शिवतत्त्वादिषट्त्रिंशतत्त्वपर्यन्तसर्वपदार्थमयस्त्रिकेण यथाव्याख्यातं षट्त्रिंशत्तत्त्वसमूहे स्थित इति द्वयोः पारिभाषिकविशेषः साङ्केतिकभिन्नत्वम्। अनुत्तरश्रेया अनुत्तरमूर्तिः परमेश्वर इत्यादयश्च चिच्छङ्करः शम्भुरित्यादयश्चैव परमशिवस्य शिवस्य च पौर्वापर्येण नामान्यन्ये॥७॥
Śivo’tyuttamavastutayā viśvottīrṇavastutvena prathamatattva ādyapadārthe vasati tiṣṭhati paramaśivaśca śivatattvādiṣaṭtriṁśatattvaparyantasarvapadārthamayastrikeṇa yathāvyākhyātaṁ ṣaṭtriṁśattattvasamūhe sthita iti dvayoḥ pāribhāṣikaviśeṣaḥ sāṅketikabhinnatvam| Anuttaraśreyā anuttaramūrtiḥ parameśvara ityādayaśca cicchaṅkaraḥ śambhurityādayaścaiva paramaśivasya śivasya ca paurvāparyeṇa nāmānyanye||7||
The ‘technical’ difference (iti… pāribhāṣika-viśeṣaḥ sāṅketika-bhinnatvam) between Śiva and Paramaśiva –lit. between the two– (dvayoḥ) (is) that the former –lit. Śiva– (śivaḥ) resides (vasati) (or) dwells (tiṣṭhati) as the transcendent Reality (atyuttama-vastutayā) —as the Reality (vastutvena) (which exists) beyond the universe (viśva-uttīrṇa)— in the first category (prathama-tattve) —in the principle (pada-arthe) which is at the beginning (ādya)—, while (ca) the latter –lit. Paramaśiva– (parama-śivaḥ) is (sthitaḥ) immanent (mayaḥ) in all (sarva) the categories (pada-artha) from Śivatattva (śiva-tattva-ādi) down to the thirty-sixth one (ṣaṭtriṁśa-tattva-paryanta), (in other words,) in the aggregate (samūhe) of thirty-six (ṣaṭtriṁśat) principles (tattva) as (yathā) explained (vyākhyātam) by Trika (trikeṇa). ‘The most excellent Anuttara (anuttara-śreyāḥ), the One whose form is Anuttara (anuttara-mūrtiḥ), the Supreme Lord (parama-īśvaraḥ)‘, etc. (iti-ādayaḥ) and (ca… ca eva) ‘Consciousness (cit), Śaṅkara (śaṅkaraḥ), Śambhu (śambhuḥ)‘, etc. (iti-ādayaḥ) (are) other (anye) names (nāmāni) of Paramaśiva (parama-śivasya) and (ca) Śiva (śivasya), respectively (paurvāparyeṇa)||7||
The ‘technical’ difference between Śiva and Paramaśiva –lit. between the two– (is) that the former –lit. Śiva– resides (or) dwells as the transcendent Reality —as the Reality (which exists) beyond the universe— in the first category —in the principle which is at the beginning—, while the latter –lit. Paramaśiva– is immanent in all the categories from Śivatattva down to the thirty-sixth one, (in other words,) in the aggregate of thirty-six principles as explained by Trika. ‘The most excellent Anuttara, the One whose form is Anuttara, the Supreme Lord’, etc. and ‘Consciousness, Śaṅkara, Śambhu’, etc. (are) other names of Paramaśiva and Śiva, respectively.
परमशिवस्य प्रधानलक्षणं स्वातन्त्र्यम्॥८॥
Paramaśivasya pradhānalakṣaṇaṁ svātantryam||8||
The main characteristic (pradhāna-lakṣaṇam) of Paramaśiva (parama-śivasya) (is) Svātantryam –Absolute Freedom– (svātantryam).
The main characteristic of Paramaśiva is Svātantrya (Absolute Freedom).
परमशिवस्यानुत्तरश्रेयसः प्रधानलक्षणं मुख्यचिह्नं स्वातन्त्र्यं स्वाच्छन्द्यम्। स एकोऽपि स्वस्वातन्त्र्यशक्तितोऽर्थात्स्वात्मनश्च स्वात्मना च स्वात्मनि चागण्यप्राणिसङ्कीर्णसदाशिवादिकालाग्निपर्यन्ताष्टादशाधिकशतभुवनसन्दोहं सन्निधापयति॥८॥
Paramaśivasyānuttaraśreyasaḥ pradhānalakṣaṇaṁ mukhyacihnaṁ svātantryaṁ svācchandyam| Sa eko’pi svasvātantryaśaktito’rthātsvātmanaśca svātmanā ca svātmani cāgaṇyaprāṇisaṅkīrṇasadāśivādikālāgniparyantāṣṭādaśādhikaśatabhuvanasandohaṁ sannidhāpayati||8||
The main characteristic (pradhāna-lakṣaṇam) —the principal mark (mukhya-cihnam)— of Paramaśiva or the most excellent Anuttara (parama-śivasya anuttara-śreyasaḥ) (is) Svātantrya or Absolute Freedom (svātantryam svācchandyam). Although (api) He (saḥ) (is) one (ekaḥ), through His own Power of Absolute Freedom (sva-svātantrya-śaktitaḥ) —i.e. (arthāt) from His Self (sva-ātmanaḥ), by His Self (sva-ātmanā) and (ca… ca… ca) in His Self (sva-ātmani)—, manifests (sannidhāpayati) the totality (sandoham) of one hundred and eighteen (aṣṭādaśa-adhika-śata) worlds (bhuvana), from Sadāśiva (sadāśiva-ādi) down to Kālāgni (kālāgni-paryanta), which are crowded with (saṅkīrṇa) countless (agaṇya) living creatures (prāṇi)||8||
The main characteristic —the principal mark— of Paramaśiva or the most excellent Anuttara (is) Svātantrya or Absolute Freedom. Although He (is) one, through His own Power of Absolute Freedom —i.e. from His Self , by His Self and in His Self—, manifests the totality of one hundred and eighteen worlds, from Sadāśiva down to Kālāgni, which are crowded with countless living creatures.
स निःशेषस्वतन्त्रः परनिरपेक्षत्वात्॥९॥
Sa niḥśeṣasvatantraḥ paranirapekṣatvāt||9||
He (saḥ) (is) totally Free (niḥśeṣa-svatantraḥ) because He does not depend on another (para-nirapekṣatvāt).
He is totally Free because He does not depend on another.
स निःशेषस्वतन्त्रः सम्यक्स्वच्छन्दः परनिरपेक्षत्वादन्यानधीनत्वात्। सर्वज्ञत्वसर्वकर्तृत्वादिशक्तयोऽप्यन्यत्र दृश्यन्ते तत्स्वातन्त्र्यं पुनस्तत्रैव बुध्यते॥९॥
Sa niḥśeṣasvatantraḥ samyaksvacchandaḥ paranirapekṣatvādanyānadhīnatvāt| Sarvajñatvasarvakartṛtvādiśaktayo’pyanyatra dṛśyante tatsvātantryaṁ punastatraiva budhyate||9||
He (saḥ) (is) totally Free (niḥśeṣa-svatantraḥ) —completely Independent (samyak-svacchandaḥ)— because He does not depend on another (para-nirapekṣatvāt) —because He is independent from others (anya-anadhīnatvāt)—. Even (api) powers (śaktayaḥ) (such as) omniscience (sarvajñatva), omnipotence (sarvakartṛtva), etc. (ādi) are seen (dṛśyante) elsewhere (anyatra), but (punar) His Absolute Freedom (tad-svātantryam) is perceived (budhyate) only (eva) in Him (tatra)||9||
He (is) totally Free —completely Independent— because He does not depend on another —because He is independent from others—. Even powers (such as) omniscience, omnipotence, etc. are seen elsewhere, but His Absolute Freedom is perceived only in Him.
शेषाणां भूतानां तदाश्रयोऽस्ति तेषां वृत्तये॥१०॥
Śeṣāṇāṁ bhūtānāṁ tadāśrayo’sti teṣāṁ vṛttaye||10||
The rest of beings (śeṣāṇām bhūtānām) depend on Him (tad-āśrayaḥ asti) for their existence (teṣām vṛttaye) –e.g. when they say ‘I am human’, they borrow ‘I am’ from Him–.
The rest of beings depend on Him for their existence (e.g. when they say ‘I am human’, they borrow ‘I am’ from Him).
शेषाणां भूतानां प्राणीणां तदाश्रयस्तदपेक्षास्ति भवति तेषां वृत्तये सत्तायै। तथाहि यदा मानुषोऽहमिति वा सुरोऽहमिति वासुरोऽहमिति वा तैरुक्तस्ते तस्मायहंविमर्शं धारयन्ति॥१०॥
Śeṣāṇāṁ bhūtānāṁ prāṇīṇāṁ tadāśrayastadapekṣāsti bhavati teṣāṁ vṛttaye sattāyai| Tathāhi yadā mānuṣo’hamiti vā suro’hamiti vāsuro’hamiti vā tairuktaste tasmāyahaṁvimarśaṁ dhārayanti||10||
The rest of beings (śeṣāṇām bhūtānām prāṇīṇām) depend on Him (tad-āśrayaḥ tad-apekṣā asti bhavati) for their existence (teṣām vṛttaye sattāyai). For example (tathāhi), when (yadā) they say (taiḥ uktaḥ) ‘I am a human being’ (mānuṣaḥ aham iti) or (vā… vā) ‘I am a god’ (suraḥ aham iti) or (vā) ‘I am a demon’ (asuraḥ aham iti), they (te) owe (dhārayanti) (their) I-consciousness (aham-vimarśam) to Him (tasmai)||10||
The rest of beings depend on Him for their existence. For example, when they say ‘I am a human being’ or ‘I am a god’ or ‘I am a demon’, they owe (their) I-consciousness to Him.
तत्स्वातन्त्र्यस्यान्यन्नाम शक्तिः॥११॥
Tatsvātantryasyānyannāma śaktiḥ||11||
Another (anyat) name (nāma) for His Freedom (tad-svātantryasya) (is) Śakti –His Power– (śaktiḥ).
Another name for His Freedom is Śakti (His Power).
तत्स्वातन्त्र्यस्य तत्स्वाच्छन्द्यस्यान्यन्नामाभिधान्तरं शक्तिर्विमर्शः। शक्तिर्देवीयं चैतन्यं परावाक्परमात्मनो मुख्यमैश्वर्यं कर्तृत्वं स्फुरत्ता सार इत्यादयः सञ्ज्ञाभिः शैवागमेषु कथ्यते॥११॥
Tatsvātantryasya tatsvācchandyasyānyannāmābhidhāntaraṁ śaktirvimarśaḥ| Śaktirdevīyaṁ caitanyaṁ parāvākparamātmano mukhyamaiśvaryaṁ kartṛtvaṁ sphurattā sāra ityādayaḥ sañjñābhiḥ śaivāgameṣu kathyate||11||
Another (anyat) name (nāma) —another (antaram) appellation (abhidhā)— for His Freedom or Independence (tad-svātantryasya tad-svācchandyasya) (is) Śakti (śaktiḥ) (or) Awareness of His Light (vimarśaḥ). This (iyam) Śakti (śaktiḥ), the Goddess (devī), is mentioned (kathyate) in the revealed scriptures of Shaivism (śaiva-āgameṣu) by means of the epithets (sañjñābhiḥ): ‘Consciousness in Absolute Freedom (caitanyam), Supreme Speech (parāvāk), Main Supremacy (mukhyam aiśvaryam) of the Supreme Self (parama-ātmanaḥ), Doership (kartṛtvam), Flashing Consciousness (sphurattā), Essence (sāraḥ)‘, and so on and so forth (iti-ādayaḥ)||11||
Another name —another appellation— for His Freedom or Independence (is) Śakti (or) Awareness of His Light. This Śakti, the Goddess, is mentioned in the revealed scriptures of Shaivism by means of the epithets: ‘Consciousness in Absolute Freedom, Supreme Speech, Main Supremacy of the Supreme Self, Doership, Flashing Consciousness, Essence’, and so on and so forth.
तच्छक्तेरन्यन्नाम स्पन्दः॥१२॥
Tacchakteranyannāma spandaḥ||12||
Another (anyat) name (nāma) for His Śakti (tad-śakteḥ) (is) Spanda –the divine Vibration or Pulsation– (spandaḥ).
Another name for His Śakti is Spanda (the divine Vibration or Pulsation).
तच्छक्तेस्तत्स्वातन्त्र्यस्यान्यन्नामाभिधानान्तरं स्पन्दः स्फुरणम्। इह विश्वमखिलं प्रमातृप्रमाणप्रमेयत्रयोपेतं षडध्ववाच्यांशनिर्दिष्तकलातत्त्वभुवननिचितं स्पन्दतत्त्वादस्मात्करणेश्वर्यादिदेवताधाम्नो नान्यत्किमप्यस्ति॥१२॥
Tacchaktestatsvātantryasyānyannāmābhidhānāntaraṁ spandaḥ sphuraṇam| Iha viśvamakhilaṁ pramātṛpramāṇaprameyatrayopetaṁ ṣaḍadhvavācyāṁśanirdiṣtakalātattvabhuvananicitaṁ spandatattvādasmātkaraṇeśvaryādidevatādhāmno nānyatkimapyasti||12||
Another (anyat) name (nāma) —another (antaram) appellation (abhidhāna)— for His Śakti or Freedom (tad-śakteḥ tad-svātantryasya) (is) Spanda (spandaḥ) (or Supreme) Vibration (sphuraṇam). Here (iha), the entire (akhilam) universe (viśvam) endowed with (upetam) the triad of (traya) knower (pramātṛ), knowledge/means of knowledge (pramāṇa) (and) knowable (prameya), (and) full of (nicitam) primeval powers (kalā), categories (tattva) (and) worlds (bhuvana) indicated as (nirdiṣta) the vācya (vācya) portion (aṁśa) of the six courses (ṣaṭ-adhva) –as the objective side of the whole universal manifestation– is (asti) nothing but (na anyat kim api) this (asmāt) Spanda principle (spanda-tattvāt) which is abode (dhāmnaḥ) of deities (devatā) beginning with (ādi) the goddesses of the senses (karaṇa-īśvarī)||12||
Another name —another appellation— for His Śakti or Freedom (is) Spanda (or Supreme) Vibration. Here, the entire universe endowed with the triad of knower, knowledge/means of knowledge (and) knowable, (and) full of primeval powers, categories (and) worlds indicated as the vācya portion of the six courses –as the objective side of the whole universal manifestation– is nothing but this Spanda principle which is abode of deities beginning with the goddesses of the senses.
सर्वथा समदर्शी महेश्वरस्तस्य न कुत्रापि भेदोपलब्धित्वात्॥१३॥
Sarvathā samadarśī maheśvarastasya na kutrāpi bhedopalabdhitvāt||13||
The Great Lord (mahā-īśvaraḥ) (is) absolutely (sarvathā) impartial (samadarśī) due to His not seeing (tasya na… upalabdhitvāt) any difference (bheda) anywhere (kutra api).
The Great Lord is absolutely impartial due to His not seeing any difference anywhere.
सर्वथा साकल्येन समदर्श्यपक्षपाती महेश्वरः परमशिवस्तस्य न कुत्रापि भेदोपलब्धित्वाद्द्वैधानुभवत्वात्। सर्वासां दैहिकमानसक्रियायाः साक्षित्वेन पारमितबोधत्वेनोदासीनवदेवमधुनैवान्तरिव देशकालातीतत्वात्स स्वात्मविभवसमाविष्टस्तिष्ठति॥१३॥
Sarvathā sākalyena samadarśyapakṣapātī maheśvaraḥ paramaśivastasya na kutrāpi bhedopalabdhitvāddvaidhānubhavatvāt| Sarvāsāṁ daihikamānasakriyāyāḥ sākṣitvena pāramitabodhatvenodāsīnavadevamadhunaivāntariva deśakālātītatvātsa svātmavibhavasamāviṣṭastiṣṭhati||13||
The Great Lord (mahā-īśvaraḥ) —Paramaśiva (parama-śivaḥ)— (is) absolutely (sarvathā) —totally (sākalyena)— impartial (samadarśī apakṣapātī) due to His not seeing (tasya na… upalabdhitvāt) —because of His not experiencing (tasya na… anubhavatvāt)— any difference (bheda) (or) duality (dvaidha) anywhere (kutra api). He (saḥ) remains (tiṣṭhati) in this way (evam) absorbed (samāviṣṭaḥ) internally (antar) right now (adhunā eva), as it were (iva) —since He is beyond space and time (deśa-kāla-atītatvāt)—, in the Glory (vibhava) of His own Self (sva-ātma), as neutral (udāsīna-vat), as transcendental Consciousness (pāramita-bodhatvena), as a Witness (sākṣitvena) to all the activities (sarvāsām… kriyāyāḥ) pertaining to body and mind (daihika-mānasa)||13||
The Great Lord —Paramaśiva— (is) absolutely —totally— impartial due to His not seeing —because of His not experiencing— any difference (or) duality. He remains in this way absorbed internally right now, as it were —since He is beyond space and time—, in the Glory of His own Self, as neutral, as transcendental Consciousness, as a Witness to all the activities pertaining to body and mind.
तस्य न धर्मवंशस्थित्यादिविशेषो विद्यते सर्वत्र नित्यकालमेकरूपात्मत्वात्॥१४॥
Tasya na dharmavaṁśasthityādiviśeṣo vidyate sarvatra nityakālamekarūpātmatvāt||14||
To Him (tasya) there is no (na… vidyate) difference (viśeṣaḥ) of creed (dharma), race (vaṁśa), social status (sthiti) and so on (ādi), because He is the same Self (tasya… ekarūpa-ātmatvāt) in every place and time (sarvatra nityakālam).
To Him there is no difference of creed, race, social status and so on, because He is the same Self in every place and time.
तस्य न धर्मवंशस्थित्यादिविशेषो स्वीकृतमतान्वयावस्थानाद्यविभेदो विद्यतेऽस्ति सर्वत्र सर्वतो नित्यकालं सर्वकालमेकरूपात्मत्वान्निर्विशेषात्मत्वात्। इह ग्राहकग्रहणग्राह्यात्मके विश्वेऽस्मिन्यत् सर्वदेशीयसर्वकालीनरूप एकात्मा केवलं भिन्नप्रभावस्थासमन्वितनानाभूतत्वेनात्मानमनुभवांस्ततो धर्मवंशस्थित्यादित्वेन भासमानो भेदः परमेश्वरस्यास्यैव दिव्यलीलामात्रोऽसंशयम्॥१४॥
Tasya na dharmavaṁśasthityādiviśeṣo svīkṛtamatānvayāvasthānādyavibhedo vidyate’sti sarvatra sarvato nityakālaṁ sarvakālamekarūpātmatvānnirviśeṣātmatvāt| Iha grāhakagrahaṇagrāhyātmake viśve’sminyat sarvadeśīyasarvakālīnarūpa ekātmā kevalaṁ bhinnaprabhāvasthāsamanvitanānābhūtatvenātmānamanubhavāṁstato dharmavaṁśasthityāditvena bhāsamāno bhedaḥ parameśvarasyāsyaiva divyalīlāmātro’saṁśayam||14||
To Him (tasya) there is no (na… vidyate asti) difference (viśeṣaḥ) of creed (dharma), race (vaṁśa), social status (sthiti) and so on (ādi) —i.e. (there is no) distinction (vibhedaḥ) of adopted religious belief (svīkṛta-mata), ethnic group (anvaya), position in life (avasthāna) and so forth (ādya)— because He is the same Self (ekarūpa-ātmatvāt) in every place and time (sarvatra… nityakālam) —as He is the identical Self (nirviśeṣa-ātmatvāt) everywhere and at all times (sarvatas… sarvakālam)—. Since (yad) here (iha) —in this universe composed of subjects, perceptions/means of perceiving and objects (grāhaka-grahaṇa-grāhya-ātmake viśve asmin)— only (kevalam) one omnipresent and eternal Self (sarvadeśīya-sarvakālīna-rūpaḥ eka-ātmā) experiences (anubhavān) Himself (ātmānam) as multiple beings (nānā-bhūtatvena) furnished with (samanvita) different (bhinna) degrees (avasthā) of radiance (prabhā), therefore (tatas) duality (bhedaḥ) appearing (bhāsamānaḥ) as creeds, races, social status, etc. (dharma-vaṁśa-sthiti-āditvena) (is) doubtless (asaṁśayam) a mere (mātraḥ) divine (divya) Pastime (līlā) of this very Supreme Lord (parama-īśvarasya asya eva)||14||
To Him there is no difference of creed, race, social status and so on —i.e. (there is no) distinction of adopted religious belief, ethnic group, position in life and so forth— because He is the same Self in every place and time —as He is the identical Self everywhere and at all times—. Since here —in this universe composed of subjects, perceptions/means of perceiving and objects— only one omnipresent and eternal Self experiences Himself as multiple beings furnished with different degrees of radiance, therefore duality appearing as creeds, races, social status, etc. (is) doubtless a mere divine Pastime of this very Supreme Lord.
परभैरवयोगे स्वतन्निसर्गैकत्वस्योपलब्धिरुत्तमार्थः॥१५॥
Parabhairavayoge svatannisargaikatvasyopalabdhiruttamārthaḥ||15||
In Parabhairavayoga (parabhairavayoge), the final (uttama) Goal (arthaḥ) (is) realization (upalabdhiḥ) of one’s own inherent unity with Him (sva-tad-nisarga-ekatvasya).
In Parabhairavayoga, the final Goal (is) realization of one’s own inherent unity with Him.
परभैरवयोगे मद्योगे स्वतन्निसर्गैकत्वस्य स्वस्य तदकृत्रिमैक्यस्योपलब्धिर्ग्रहणमुत्तमार्थोऽवसानभूमिः। यः खलु वक्ष्यमाणाणवमलरूपात्मन्यस्ताख्यात्याच्छादितः परमशिवसहजाभेदोऽयं परभैरवयोगपरमार्थाधिगमार्थाय निःशेषेण प्रकाशितव्यः॥१५॥
Parabhairavayoge madyoge svatannisargaikatvasya svasya tadakṛtrimaikyasyopalabdhirgrahaṇamuttamārtho’vasānabhūmiḥ| Yaḥ khalu vakṣyamāṇāṇavamalarūpātmanyastākhyātyācchāditaḥ paramaśivasahajābhedo’yaṁ parabhairavayogaparamārthādhigamārthāya niḥśeṣeṇa prakāśitavyaḥ||15||
In Parabhairavayoga (parabhairavayoge) —in my Yoga (mad-yoge)—, the final (uttama) Goal (arthaḥ), i.e. the concluding Stage (avasāna-bhūmiḥ), (is) realization (upalabdhiḥ) of one’s own inherent unity with Him (sva-tad-nisarga-ekatvasya), viz. perception (grahaṇam) of one’s own natural oneness with Him (svasya tad-akṛtrima-aikyasya). This (ayam) innate (sahaja) unity (abhedaḥ) with Paramaśiva (parama-śiva), which (yaḥ) is certainly covered (khalu… ācchāditaḥ) by self-imposed (ātma-nyasta) primordial ignorance (akhyāti) in the form of (rūpa) Āṇavamala (āṇava-mala) to be described subsequently (vakṣyamāṇa), must be completely revealed (niḥśeṣeṇa prakāśitavyaḥ) so as to (arthāya) attain (adhigama) the supreme (parama) Goal (artha) in Parabhairavayoga (parabhairavayoga)||15||
In Parabhairavayoga —in my Yoga—, the final Goal, i.e. the concluding Stage, (is) realization of one’s own inherent unity with Him, viz. perception of one’s own natural oneness with Him. This innate unity with Paramaśiva, which is certainly covered by self-imposed primordial ignorance in the form of Āṇavamala to be described subsequently, must be completely revealed so as to attain the supreme Goal in Parabhairavayoga.
तदुपलब्धिः केवलं तदनुग्रहेणैवागन्तुं शक्यते॥१६॥
Tadupalabdhiḥ kevalaṁ tadanugraheṇaivāgantuṁ śakyate||16||
That realization (tad-upalabdhiḥ) can only come (kevalam… āgantum śakyate) through His dispensation –also called ‘Śaktipāta’ or ‘Descent of Power’– (tad-anugraheṇa eva).
That realization can only come through His dispensation (also called ‘Śaktipāta’ or ‘Descent of Power’).
तदुपलब्धिर्ग्रहणं केवलं तदनुग्रहेणैव स्वप्रसादेनैवागन्तुमायातुं शक्यते। तद्दयया केवलमर्थात्तच्छक्तिपातमात्रेणैव नरो येन विशालजगत्यस्मिनल्पिष्ठकणगतावप्यभिज्ञेन महेश्वरेण तेजस्विविश्वाधीश्वरेण निजनित्यैकत्वोपलब्ध्यात्मकभीषणकार्यं समापने क्षमः॥१६॥
Tadupalabdhirgrahaṇaṁ kevalaṁ tadanugraheṇaiva svaprasādenaivāgantumāyātuṁ śakyate| Taddayayā kevalamarthāttacchaktipātamātreṇaiva naro yena viśālajagatyasminalpiṣṭhakaṇagatāvapyabhijñena maheśvareṇa tejasviviśvādhīśvareṇa nijanityaikatvopalabdhyātmakabhīṣaṇakāryaṁ samāpane kṣamaḥ||16||
That realization (or) perception (tad-upalabdhiḥ grahaṇam) can only come (kevalaṁ… āgantum āyātum śakyate) through His dispensation (tad-anugraheṇa eva) —through His favor (sva-prasādena eva)—. By His compassion (tad-dayayā) alone (kevalam), i.e. (arthāt) through the descent of His Power alone (tad-śakti-pāta-mātreṇa eva), a limited individual (naraḥ) is able to (kṣamaḥ) complete (samāpane) the formidable (bhīṣaṇa) task (kāryam) of realizing (upalabdhi-ātmaka) his (nija) eternal (nitya) unity (ekatva) with the magnificent (tejasvi) Sovereign (adhīśvareṇa) of all (viśvā), with the Great Lord (mahā-īśvareṇa) who is aware of (yena… abhijñena) even (api) the movement (gatau) of the smallest (alpiṣṭha) particle (kaṇa) in this vast universe (viśāla-jagati asmin)||16||
That realization (or) perception can only come through His dispensation —through His favor—. By His compassion alone, i.e. through the descent of His Power alone, a limited individual is able to complete the formidable task of realizing his eternal unity with the magnificent Sovereign of all, with the Great Lord who is aware of even the movement of the smallest particle in this vast universe.
न कश्चिदभ्यासो जनाय तदुपलब्धिं दातुं कल्पोऽभ्यासिनोऽसमर्थत्वात्॥१७॥
Na kaścidabhyāso janāya tadupalabdhiṁ dātuṁ kalpo’bhyāsino’samarthatvāt||17||
No (na kaścid) spiritual practice (abhyāsaḥ) is effective (kalpaḥ) in giving (dātum) that realization (tad-upalabdhim) to a person (janāya), because the one practicing is ‘asamartha’ or incapacitated (abhyāsinaḥ asamarthatvāt).
No spiritual practice is effective in giving that realization to a person, because the one practicing is ‘asamartha’ or incapacitated.
न कश्चिदभ्यासो ध्यानस्वाध्यायजपादिमयो जनाय नराय तदुपलब्धिं तत्ख्यातिं दातुं कल्पः क्षमोऽभ्यासिनोऽसमर्थत्वादक्षमत्वात्। यत्पूर्णत्वानुभवापेक्षया तदत्यन्ताशक्तिविषयमेतन्नरमुख्यासामर्थ्यं तत् तद्दुर्गत्यतिरिक्तभारपूर्वकमधिकरपरिमिततावशिष्टदीर्घावलिमुत्थापयति॥१७॥
Na kaścidabhyāso dhyānasvādhyāyajapādimayo janāya narāya tadupalabdhiṁ tatkhyātiṁ dātuṁ kalpaḥ kṣamo’bhyāsino’samarthatvādakṣamatvāt| Yatpūrṇatvānubhavāpekṣayā tadatyantāśaktiviṣayametannaramukhyāsāmarthyaṁ tat taddurgatyatiriktabhārapūrvakamadhikaraparimitatāvaśiṣṭadīrghāvalimutthāpayati||17||
No (na kaścid) spiritual practice (abhyāsaḥ) such as meditation, recitation of sacred texts, muttering of a mantra, etc. (dhyāna-svādhyāya-japa-ādi-mayaḥ) is effective or competent (kalpaḥ… kṣamaḥ) in giving (dātum) that realization or perception (tad-upalabdhim tad-khyātim) to a person (janāya) —to a limited individual (narāya)—, because the one practicing is ‘asamartha’ or incapacitated/unable (abhyāsinaḥ asamarthatvāt akṣamatvāt). The main incapacity of this limited individual (etad-nara-mukhya-asāmarthyam tad), which has to do with (yad… viṣayam) his absolute (tad-atyanta) powerlessness (aśakti) when it comes to (apekṣayā) experiencing (anubhava) Fullness (pūrṇatva), arouses (utthāpayati) the remaining long series of additional limitations (adhikara-parimitatā-avaśiṣṭa-dīrgha-āvalim) accompanied by (pūrvakam) their extra burden of misery (tad-durgati-atirikta-bhāra)||17||
No spiritual practice such as meditation, recitation of sacred texts, muttering of a mantra, etc. is effective or competent in giving that realization or perception to a person —to a limited individual—, because the one practicing is ‘asamartha’ or incapacitated/unable. The main incapacity of this limited individual, which has to do with his absolute powerlessness when it comes to experiencing Fullness, arouses the remaining long series of additional limitations accompanied by their extra burden of misery.
कस्मिंश्चिच्छिष्यानां व्यापारायाभ्यासः केवलम्॥१८॥
Kasmiṁścicchiṣyānāṁ vyāpārāyābhyāsaḥ kevalam||18||
Spiritual practice(s) (abhyāsaḥ) only (kevalam) serve the purpose of keeping the disciples busy (śiṣyānāṁ vyāpārāya) with something (kasmin-cid).
Spiritual practices only serve the purpose of keeping the disciples busy with something.
कस्मिंश्चित्कस्मिनपि कार्ये शिष्यानां छात्राणां व्यापाराय व्यग्रत्वायाभ्यासो ध्यानप्राणायामासनादिरूपं केवलम्। शिष्यस्य दिनं स्वगुरुप्रचोदिताभ्याससङ्कुलं तस्याधिकदुःखावहसापेक्षक्रियापूर्वनिरर्थकविकल्पाविक्षितदशार्थे॥१८॥
Kasmiṁścitkasminapi kārye śiṣyānāṁ chātrāṇāṁ vyāpārāya vyagratvāyābhyāso dhyānaprāṇāyāmāsanādirūpaṁ kevalam| Śiṣyasya dinaṁ svagurupracoditābhyāsasaṅkulaṁ tasyādhikaduḥkhāvahasāpekṣakriyāpūrvanirarthakavikalpāvikṣitadaśārthe||18||
Spiritual practice(s) (abhyāsaḥ) such as meditation, control of the breath, postures, etc. (dhyāna-prāṇāyāma-āsana-ādi-rūpam) only (kevalam) serve the purpose of keeping the disciples busy (śiṣyānām chātrāṇām vyāpārāya vyagratvāya) with something (kasmin-cid), i.e. with some activity (kasmin-api kārye). The day (dinam) of the disciple (śiṣyasya) is full of (saṅkulam) spiritual practices (abhyāsa) prescribed (pracodita) by his (sva) Guru (guru) in order for him not to be distracted (tasya… avikṣita-daśā-arthe) by useless (nirarthaka) thoughts (vikalpa) accompanied by (pūrva) their respective (sāpekṣa) activities (kriyā) leading to (āvaha) additional (adhika) pain (duḥkha)||18||
Spiritual practice(s) such as meditation, control of the breath, postures, etc. only serve the purpose of keeping the disciples busy with something, i.e. with some activity. The day of the disciple is full of spiritual practices prescribed by his Guru in order for him not to be distracted by useless thoughts accompanied by their respective activities leading to additional pain.
स्वस्थानप्रत्यावृत्त्यभिधेयस्य तीव्रप्रसरस्य सहनाय शान्तिकरवदप्यभ्यासः॥१९॥
Svasthānapratyāvṛttyabhidheyasya tīvraprasarasya sahanāya śāntikaravadapyabhyāsaḥ||19||
Spiritual practice(s) (abhyāsaḥ) also (api) act as sedatives (śāntikara-vat) to tolerate (sahanāya) the intense process (tīvra-prasarasya) of ‘returning Home’ –i.e. realization of one’s identity– (svasthāna-pratyāvṛtti-abhidheyasya).
Spiritual practices also act as sedatives to tolerate the intense process of ‘returning Home’ (i.e. realization of one’s identity).
स्वस्थानप्रत्यावृत्त्यभिधेयस्य स्वात्मानं प्रत्यागमनाख्यस्य तीव्रप्रसरस्य तिग्मप्रयाणस्य सहनाय मर्षणाय शान्तिकरवच्छान्तिदनिर्विशेषमप्यभ्यासः। अभ्यासं कुर्वाणः शिष्योऽन्तरदर्शनतत्तद्लोकगमननादादीञ्च्छ्रद्धाविरहग्लानि-सर्वव्यञ्जनोच्छेतॄन्बहुविधान्तर्विकारसञ्जातक्लमापहानेवानुभवति॥१९॥
Svasthānapratyāvṛttyabhidheyasya svātmānaṁ pratyāgamanākhyasya tīvraprasarasya tigmaprayāṇasya sahanāya marṣaṇāya śāntikaravacchāntidanirviśeṣamapyabhyāsaḥ| Abhyāsaṁ kurvāṇaḥ śiṣyo’ntaradarśanatattadlokagamananādādīñcchraddhāvirahaglāni-sarvavyañjanocchetṝnbahuvidhāntarvikārasañjātaklamāpahānevānubhavati||19||
Spiritual practice(s) (abhyāsaḥ) also (api) act as sedatives (śāntikara-vat śāntida-nirviśeṣam) to tolerate or forbear (sahanāya marṣaṇāya) the intense process (tīvra-prasarasya) —the impetuous process (tigma-prayāṇasya)— of ‘returning Home’ (svasthāna-pratyāvṛtti-abhidheyasya), i.e. of ‘coming back to one’s own Self’ (sva-ātmānam pratyāgamana-ākhyasya). While performing (kurvāṇaḥ) spiritual practice(s) (abhyāsam), a disciple (śiṣyaḥ) experiences (anubhavati) inner visions (antara-darśana), journeys (gamana) to various (tad-tad) worlds (loka), divine sounds (nāda), etc. (ādīn), which extirpate (ucchetṝn) all (sarva) the symptoms (vyañjana) of depression (glāni) (and) lack of (viraha) faith (śraddhā), (and) certainly remove (apahān eva) the fatigue (klama) produced by (sañjāta) the manifold (bahuvidha) internal (antar) changes (vikāra)||19||
Spiritual practice(s) also act as sedatives to tolerate or forbear the intense process —the impetuous process— of ‘returning Home’, i.e. of ‘coming back to one’s own Self’. While performing spiritual practice(s), a disciple experiences inner visions, journeys to various worlds, divine sounds, etc., which extirpate all the symptoms of depression (and) lack of faith, (and) certainly remove the fatigue produced by the manifold internal changes.
न प्रत्यर्थिभूतं किञ्चिदेवंविधाया उपलब्धेस्तस्य सङ्कोचबुभूषावर्जम्॥२०॥
Na pratyarthibhūtaṁ kiñcidevaṁvidhāyā upalabdhestasya saṅkocabubhūṣāvarjam||20||
There is no obstacle (na pratyarthi-bhūtam kiñcid) to such realization (evaṁvidhāyāḥ upalabdheḥ) except for (varjam) His (tasya) will to continue existing (bubhūṣā) in limitation (saṅkoca).
There is no obstacle to such realization except for His will to continue existing in limitation.
न प्रत्यर्थिभूतं वारणं किञ्चिदेवंविधाया उपलब्धेरीदृशग्रहणस्य तस्य सङ्कोचबुभूषावर्जं पारिमित्ये स्थानगाढेच्छाया ऋते। यस्मादेवमिच्छति केवलं तस्मात्स दुःखसागरेऽस्मिन्संसारे वसन्नास्ते यतस्तस्य न केनचिदपि प्रतिरुद्धः सर्वविघ्नत्वात्॥२०॥
Na pratyarthibhūtaṁ vāraṇaṁ kiñcidevaṁvidhāyā upalabdherīdṛśagrahaṇasya tasya saṅkocabubhūṣāvarjaṁ pārimitye sthānagāḍhecchāyā ṛte| Yasmādevamicchati kevalaṁ tasmātsa duḥkhasāgare’sminsaṁsāre vasannāste yatastasya na kenacidapi pratiruddhaḥ sarvavighnatvāt||20||
There is no obstacle or impediment (na pratyarthi-bhūtam vāraṇaṁ kiñcid) to such realization or perception (evaṁvidhāyāḥ upalabdheḥ īdṛśa-grahaṇasya) except for (varjam) His (tasya) will to continue existing (bubhūṣā) in limitation (saṅkoca), i.e. with the exception of (ṛte) His (tasya) earnest desire (gāḍha-icchāyāḥ) of abiding (sthāna) in limitation (pārimitye). Only (kevalam) because (yasmāt) He wishes (icchati) so (evam) He (tasmāt saḥ) continues (āste) to live (vasan) in Saṁsāra or Transmigration (saṁsāre) —in this ocean of sorrow (duḥkha-sāgare asmin)—, as (yatas) He is not being blocked by anything at all (tasya na kenacid api pratiruddhaḥ) because of His being all the obstacles (sarva-vighnatvāt)||20||
There is no obstacle or impediment to such realization or perception except for His will to continue existing in limitation, i.e. with the exception of His earnest desire of abiding in limitation. Only because He wishes so He continues to live in Saṁsāra or Transmigration —in this ocean of sorrow—, as He is not being blocked by anything at all because of His being all the obstacles.
न मायाप्रकृत्यहङ्कारादयः प्रत्यर्थिभूतास्तदभेदोपलब्धेः कदाचन तस्यापि सर्वविघ्नत्वात्॥२१॥
Na māyāprakṛtyahaṅkārādayaḥ pratyarthibhūtāstadabhedopalabdheḥ kadācana tasyāpi sarvavighnatvāt||21||
Māyā, Prakṛti, ego, etc. (māyā-prakṛti-ahaṅkāra-ādayaḥ) are never obstacles (na… pratyarthi-bhūtāḥ… kadācana) to the realization of unity with Him (tad-abheda-upalabdheḥ), because He is all the obstacles (tasya… sarva-vighnatvāt) too (api).
Māyā, Prakṛti, ego, etc. are never obstacles to the realization of unity with Him, because He is all the obstacles too.
न मायाप्रकृत्यहङ्कारादयः मोहप्रधानाहङ्कृदाद्याः प्रत्यर्थिभूता विघ्नास्तदभेदोपलब्धेर्महेश्वरैकत्वग्रहणस्य कदाचन तस्यापि सर्वविघ्नत्वान्निःशेषवारणत्वात्। यथोपदिष्टं प्राक्सूत्रस्य वृत्तौ तस्य न केनचिदपि कुत्रचित्कदाचिदवरुद्धो यतो मायाप्रकृत्यहङ्कारादिमयाभिमतविश्वनाटकदुर्वृत्तगणरूपेण सम्भाव्यरोधनानि सकलानि भवन्ति एष स महेश्वर एवं तत्र तत्काले भासमानः॥२१॥
Na māyāprakṛtyahaṅkārādayaḥ mohapradhānāhaṅkṛdādyāḥ pratyarthibhūtā vighnāstadabhedopalabdhermaheśvaraikatvagrahaṇasya kadācana tasyāpi sarvavighnatvānniḥśeṣavāraṇatvāt| Yathopadiṣṭaṁ prāksūtrasya vṛttau tasya na kenacidapi kutracitkadācidavaruddho yato māyāprakṛtyahaṅkārādimayābhimataviśvanāṭakadurvṛttagaṇarūpeṇa sambhāvyarodhanāni sakalāni bhavanti eṣa sa maheśvara evaṁ tatra tatkāle bhāsamānaḥ||21||
Māyā, Prakṛti, ego, etc. (māyā-prakṛti-ahaṅkāra-ādayaḥ moha-pradhāna-ahaṅkṛt-ādyāḥ) are never obstacles or impediments (na… pratyarthi-bhūtāḥ vighnāḥ… kadācana) to the realization of unity with Him (tad-abheda-upalabdheḥ) —to the perception of unity with the Great Lord (mahā-īśvara-ekatva-grahaṇasya)—, because He is all the obstacles or impediments (tasya… sarva-vighnatvāt niḥśeṣa-vāraṇatvāt) too (api). As (yathā) taught (upadiṣṭam) in the commentary (vṛttau) of the previous aphorism (prāk-sūtrasya), He is not being ever obstructed by anything at all (tasya na kenacid api… kadācid avaruddhaḥ) anywhere (kutracid), because (yatas) all (sakalāni) possible (sambhāvya) obstructions (rodhanāni) in the form of (rūpeṇa) the group (gaṇa) of reputed (abhimata) villains (durvṛtta) in the universal drama (viśva-nāṭaka) composed of –i.e. the group of reputed villains– (maya) Māyā, Prakṛti, ego, etc. (māyā-prakṛti-ahaṅkāra-ādi) are (bhavanti) this very (eṣaḥ saḥ) Great Lord (mahā-īśvaraḥ) appearing (bhāsamānaḥ) in that way (evam), in that place (tatra) (and) at that moment (tad-kāle)||21||
Māyā, Prakṛti, ego, etc. are never obstacles or impediments to the realization of unity with Him —to the perception of unity with the Great Lord—, because He is all the obstacles or impediments too. As taught in the commentary of the previous aphorism, He is not being ever obstructed by anything at all anywhere, because all possible obstructions in the form of the group of reputed villains in the universal drama composed of Māyā, Prakṛti, ego, etc. are this very Great Lord appearing in that way, in that place (and) at that moment.
द्वयं तद्विलासोऽद्वयमेव च तत्त्वम्॥२२॥
Dvayaṁ tadvilāso’dvayameva ca tattvam||22||
Dualism (dvayam) (is) His Play (tad-vilāsaḥ), while (ca) non-dualism (advayam eva) (is) the Truth (tattvam).
Dualism is His Play, while non-dualism is the Truth.
द्वयं द्वैतं तद्विलासः परमशिवस्य लीलाद्वयमद्वैतमेव च तत्त्वं परमार्थः। स एकात्मैवैतच्च सर्वोत्तीर्णरूपस्तत्त्वार्थो भवति यौगपद्येन तु स स्वेच्छया स्वाह्लादाय च बहुतां गच्छत्येतच्च तस्य विश्वविलासोऽवश्यमस्ति॥२२॥
Dvayaṁ dvaitaṁ tadvilāsaḥ paramaśivasya līlādvayamadvaitameva ca tattvaṁ paramārthaḥ| Sa ekātmaivaitacca sarvottīrṇarūpastattvārtho bhavati yaugapadyena tu sa svecchayā svāhlādāya ca bahutāṁ gacchatyetacca tasya viśvavilāso’vaśyamasti||22||
Dualism (dvayam dvaitam) (is) His Play (tad-vilāsaḥ) —the Pastime (līlā) of Paramaśiva (parama-śivasya)—, while (ca) non-dualism (advayam advaitam eva) (is) the Truth (tattvam) —the Highest Reality (parama-arthaḥ)—. He (saḥ) (is) just one Self (eka-ātmā eva), and (ca) this (etad) is (bhavati) the Truth (tattvārthaḥ) which transcends all (sarva-uttīrṇa-rūpaḥ); but (tu) at the same time (yaugapadyena), He (saḥ), of His own Will (sva-icchayā) and (ca) for His own Delight (sva-āhlādāya), becomes ‘many’ (bahutām gacchati), and (ca) this (etad) is (asti) certainly (avaśyam) His (tasya) universal Play (viśva-vilāsaḥ)||22||
Dualism (is) His Play —the Pastime of Paramaśiva—, while non-dualism (is) the Truth —the Highest Reality—. He (is) just one Self, and this is the Truth which transcends all; but at the same time, He, of His own Will and for His own Delight, becomes ‘many’, and this is certainly His universal Play.
महेश्वर आं वा मा वेति भावेन न मन्यतेऽपि तु आं च मा चेति॥२३॥
Maheśvara āṁ vā mā veti bhāvena na manyate’pi tu āṁ ca mā ceti||23||
The Great Lord (mahā-īśvaraḥ) thinks not (na manyate) in terms of (bhāvena) ‘yes or no’ (ām vā mā vā iti) but (api tu) (in terms of) ‘yes and no’ (ām ca mā ca iti).
The Great Lord thinks not in terms of ‘yes or no’ but in terms of ‘yes and no’.
महेश्वरः परमशिव आं वा मा वेति भावेन वृत्त्या न मन्यतेऽपि तु आं च मा चेति। तथाहि शिष्योऽयमसत्यवादी वा सत्यवादी वेति विपत्तिमिरसङ्कुलो नरो मन्यते योऽनवरतपूजार्हस्तु विभवप्रकाशशाली विमलेश्वरो मन्यते शिष्योऽयमसत्यवादी कदाचिच्च सत्यवादी कदाचिच्चेति॥२३॥
Maheśvaraḥ paramaśiva āṁ vā mā veti bhāvena vṛttyā na manyate’pi tu āṁ ca mā ceti| Tathāhi śiṣyo’yamasatyavādī vā satyavādī veti vipattimirasaṅkulo naro manyate yo’navaratapūjārhastu vibhavaprakāśaśālī vimaleśvaro manyate śiṣyo’yamasatyavādī kadācicca satyavādī kadācicceti||23||
The Great Lord (mahā-īśvaraḥ) —Paramaśiva (parama-śivaḥ)— thinks not (na manyate) in terms of (bhāvena vṛttyā) ‘yes or no’ (ām vā mā vā iti) but (api tu) (in terms of) ‘yes and no’ (ām ca mā ca iti). For example (tathāhi), the limited individual (naraḥ) crowded with (saṅkulaḥ) misery (vipad) (and) darkness (timira) thinks (manyate) ‘This (ayam) disciple (śiṣyaḥ) (is) either (vā) a liar (asatyavādī) or (vā) a truthful person (satyavādī… iti)‘; however (tu), the immaculate Lord (vimala-īśvaraḥ) who (yaḥ) is worthy of (arhaḥ) incessant (anavarata) reverence (pūjā) (and who) is full of (śālī) Glory (vibhava) (and) Light (prakāśa) thinks (manyate) ‘This (ayam) disciple (śiṣyaḥ) (is) now (kadācid) a liar (asatyavādī) and (ca… ca) now (kadācid) a truthful person (satyavādī… iti)‘||23||
The Great Lord —Paramaśiva— thinks not in terms of ‘yes or no’ but (in terms of) ‘yes and no’. For example, the limited individual crowded with misery (and) darkness thinks ‘This disciple (is) either a liar or a truthful person’; however, the immaculate Lord who is worthy of incessant reverence (and who) is full of Glory (and) Light thinks ‘This disciple (is) now a liar and now a truthful person’.
परभैरवयोग आत्मोपलब्धिर्मुक्तिसमानार्था बन्धान्मोक्षप्राप्तौ॥२४॥
Parabhairavayoga ātmopalabdhirmuktisamānārthā bandhānmokṣaprāptau||24||
Self-realization (ātma-upalabdhiḥ) in Parabhairavayoga (parabhairavayoge) (is) synonymous with (samānārthā) Liberation (mukti) in the sense of getting freedom (mokṣa-prāptau) from bondage (bandhāt).
Self-realization in Parabhairavayoga is synonymous with Liberation in the sense of getting freedom from bondage.
परभैरवयोग आत्मोपलब्धिरात्मख्यातिर्मुक्तिसमानार्था मोचनतुल्यार्था बन्धान्मोक्षप्राप्तौ दासत्वनिर्गमलाभे। मद्योगेऽतिगूढशिवसूत्रसहमालिनीविजयस्वच्छन्दरुद्रयामलादिचतुष्षष्ट्यद्वैतभैरवागमरूपेणाविर्भवतस्तदनुग्रहादधिगतदिव्यज्ञानमूलक आत्मग्रहणं शिवव्याप्तिरूपं मुक्तिरर्थात्सम्यग्वक्ष्यमाणे पौरुषबौद्धाज्ञाने त्यक्त्वा तदप्रतिमस्वातन्त्र्यारमणलक्षणं निखिलशिवैकात्म्यार्जनं बन्धान्मोक्षो भवति॥२४॥
Parabhairavayoga ātmopalabdhirātmakhyātirmuktisamānārthā mocanatulyārthā bandhānmokṣaprāptau dāsatvanirgamalābhe| Madyoge’tigūḍhaśivasūtrasahamālinīvijayasvacchandarudrayāmalādicatuṣṣaṣṭyadvaitabhairavāgamarūpeṇāvirbhavatastadanugrahādadhigatadivyajñānamūlaka ātmagrahaṇaṁ śivavyāptirūpaṁ muktirarthātsamyagvakṣyamāṇe pauruṣabauddhājñāne tyaktvā tadapratimasvātantryāramaṇalakṣaṇaṁ nikhilaśivaikātmyārjanaṁ bandhānmokṣo bhavati||24||
Self-realization (ātma-upalabdhiḥ ātmakhyātiḥ) in Parabhairavayoga (parabhairavayoge) (is) synonymous with (samānārthā… tulyārthā) Liberation or Emancipation (mukti… mocana) in the sense of getting freedom (mokṣa-prāptau) from bondage (bandhāt), i.e. in the sense of getting away (nirgama-lābhe) from servitude (dāsatva). In my Yoga (mad-yoge), which is based on (mūlake) divine (divya) Knowledge (jñāna) gotten (adhigata) from His Grace (tad-anugrahāt) appearing (āvirbhavataḥ) in the form of (rūpeṇa) sixty-four (catuṣṣaṣṭi) non-dualistic (advaita) Bhairava’s revealed scriptures (bhairava-āgama) —(such as) Mālinīvijaya, Svacchanda, Rudrayāmala, etc. (mālinīvijaya-svacchanda-rudrayāmala-ādi)— along with (saha) the most secret (atigūḍha) Śivasūtra-s (śivasūtra), Self-realization (ātma-grahaṇam) —Śivavyāpti –a penetration into Śiva– (śiva-vyāpti-rūpam)— (is) Liberation (muktiḥ), in other words (arthāt), after having completely abandoned (samyak… tyaktvā) both ignorance about the Self and intellectual ignorance (pauruṣa-bauddha-ajñāne), which will be described later (vakṣyamāṇe), acquisition (arjanam) of full (nikhila) identification (aikātmya) with Śiva (śiva), characterized by (lakṣaṇam) the act of taking delight in (āramaṇa) His (tad) unparalleled (apratima) Freedom (svātantrya), is (bhavati) Emancipation (mokṣaḥ) from bondage (bandhāt)||24||
Self-realization in Parabhairavayoga (is) synonymous with Liberation or Emancipation in the sense of getting freedom from bondage, i.e. in the sense of getting away from servitude. In my Yoga, which is based on divine Knowledge gotten from His Grace appearing in the form of sixty-four non-dualistic Bhairava’s revealed scriptures —(such as) Mālinīvijaya, Svacchanda, Rudrayāmala, etc.— along with the most secret Śivasūtra-s, Self-realization —Śivavyāpti –a penetration into Śiva–— (is) Liberation, in other words, after having completely abandoned both ignorance about the Self and intellectual ignorance, which will be described later, acquisition of full identification with Śiva, characterized by the act of taking delight in His unparalleled Freedom, is Emancipation from bondage.
बन्धो भवति यदा स एवमिच्छति॥२५॥
Bandho bhavati yadā sa evamicchati||25||
Bondage (bandhaḥ) occurs (bhavati) when (yadā) He (saḥ) wishes (icchati) so (evam).
Bondage occurs when He wishes so.
बन्धो दास्यं भवति वर्तते यदा स एवमित्थमिच्छति व्यवस्यति। अशेषं संवित्पूर्णानन्दमयस्वात्महृदयसमाविशन्स सहसा स्वेच्छया च नानाश्चर्यप्रकारेणात्मानं बन्द्धुं व्यवस्यत्यतिमहति विश्वेऽस्मिन्विस्मयकरसदाशिवाद्यल्पतमजन्तुपर्यन्तसर्वभूतेषु पुनः पुनः स्वं बोद्धुं महाचमत्कारानुभवार्थमेव॥२५॥
Bandho dāsyaṁ bhavati vartate yadā sa evamitthamicchati vyavasyati| Aśeṣaṁ saṁvitpūrṇānandamayasvātmahṛdayasamāviśansa sahasā svecchayā ca nānāścaryaprakāreṇātmānaṁ banddhuṁ vyavasyatyatimahati viśve’sminvismayakarasadāśivādyalpatamajantuparyantasarvabhūteṣu punaḥ punaḥ svaṁ boddhuṁ mahācamatkārānubhavārthameva||25||
Bondage or servitude (bandhaḥ dāsyam) occurs (bhavati) —takes place (vartate)— when (yadā) He (saḥ) wishes (icchati) so (evam), i.e. when (yadā) He (saḥ) decides (vyavasyati) in this way (ittham). While totally absorbed in (aśeṣam… samāviśan) the Core (hṛdaya) of His Self (sva-ātma) consisting of (maya) pure Consciousness (saṁvid) (and) perfect Bliss (pūrṇa-ānanda), He (saḥ), all of a sudden (sahasā) and (ca) of His own Will (sva-icchayā), decides (vyavasyati) to bind (banddhum) Himself (ātmānam) in multiple wondrous ways (nānā-āścarya-prakāreṇa) only for the sake of (artham eva) experiencing (anubhava) the great (mahā) Amazement (camatkāra) of perceiving Himself (svam boddhum) over and over again (punar punar) in all the beings (sarva-bhūteṣu), from wonderful Sadāśiva (vismayakara-sadāśiva-ādi) down to the minutest creature (alpatama-jantu-paryanta) in this huge cosmos (atimahati viśve asmin)||25||
Bondage or servitude occurs —takes place— when He wishes so, i.e. when He decides in this way. While totally absorbed in the Core of His Self consisting of pure Consciousness (and) perfect Bliss, He, all of a sudden and of His own Will, decides to bind Himself in multiple wondrous ways only for the sake of experiencing the great Amazement of perceiving Himself over and over again in all the beings, from wonderful Sadāśiva down to the minutest creature in this huge cosmos.
मुक्तिर्वर्तते यदा स एवमिच्छति॥२६॥
Muktirvartate yadā sa evamicchati||26||
Liberation –absence of bondage– (muktiḥ) happens (vartate) when (yadā) He (saḥ) wishes (icchati) so (evam).
Liberation (absence of bondage) happens when He wishes so.
मुक्तिर्मोक्षो वर्तते घटते यदा स एवमित्थमिच्छति व्यवस्यति। अखिलेन स्वशक्त्यपरिमेयप्रादुर्भावात्मकां स्वात्मबहुमूर्तिधरभवनक्रीडां समाविशन्स सहसा स्वेच्छया च नानाश्चर्यनिगडेभ्य आत्मानं मोचितुं व्यवस्यति संवित्पूर्णानन्दमयकस्वात्मान्तरान्तर्विशुद्धरूपं स्वस्वभावं पुनरपि बोद्धुं महाचमत्कारानुभवार्थमेव॥२६॥
Muktirmokṣo vartate ghaṭate yadā sa evamitthamicchati vyavasyati| Akhilena svaśaktyaparimeyaprādurbhāvātmakāṁ svātmabahumūrtidharabhavanakrīḍāṁ samāviśansa sahasā svecchayā ca nānāścaryanigaḍebhya ātmānaṁ mocituṁ vyavasyati saṁvitpūrṇānandamayakasvātmāntarāntarviśuddharūpaṁ svasvabhāvaṁ punarapi boddhuṁ mahācamatkārānubhavārthameva||26||
Liberation or Emancipation (muktiḥ mokṣaḥ) happens (vartate) —occurs (ghaṭate)— when (yadā) He (saḥ) wishes (icchati) so (evam), i.e. when (yadā) He (saḥ) decides (vyavasyati) in this way (ittham). While totally absorbed in (akhilena… samāviśan) the Play (krīḍām) of becoming (bhavana) many (bahu) embodied beings (mūrti-dhara) from His own Self (sva-ātma), which –the Play– is an immeasurable manifestation (aparimeya-prādurbhāva-ātmakām) of His Power (sva-śakti), He (saḥ), all of a sudden (sahasā) and (ca) of His own Will (sva-icchayā), decides (vyavasyati) to liberate (mocitum) Himself (ātmānam) from multiple and wondrous fetters (nānā-āścarya-nigaḍebhyaḥ) only for the sake of (artham eva) experiencing (anubhava) the great (mahā) Amazement (camatkāra) of perceiving (boddhum) once again (punar api) His essential nature (sva-sva-bhāvam) in its extremely pure form (viśuddha-rūpam) within (antar) the Core (antara) of His own Self (sva-ātma) consisting of (maya) pure Consciousness (saṁvid) (and) perfect Bliss (pūrṇa-ānanda)||26||
Liberation or Emancipation happens —occurs— when He wishes so, i.e. when He decides in this way. While totally absorbed in the Play of becoming many embodied beings from His own Self, which –the Play– is an immeasurable manifestation of His Power, He, all of a sudden and of His own Will, decides to liberate Himself from multiple and wondrous fetters only for the sake of experiencing the great Amazement of perceiving once again His essential nature in its extremely pure form within the Core of His own Self consisting of pure Consciousness (and) perfect Bliss.
सर्वात्मनां महेश्वराशेषैक्यभावत्वान्नानात्मवादः प्रत्यादिष्टः॥२७॥
Sarvātmanāṁ maheśvarāśeṣaikyabhāvatvānnānātmavādaḥ pratyādiṣṭaḥ||27||
The theory (vādaḥ) of the multiple selves (nānā-ātma) is rejected (pratyādiṣṭaḥ) because all the selves are completely one (sarva-ātmanām… aśeṣa-aikya-bhāvatvāt) with the Great Lord (mahā-īśvara).
The theory of the multiple selves is rejected because all the selves are completely one with the Great Lord.
सर्वात्मनामखिलात्मनां महेश्वराशेषैक्यभूतत्वात्परमात्मसमग्रैकत्वभूतत्वान्नानात्मवादः प्रत्यादिष्टो निरस्तः। वक्ष्यमाणं मलं यद्यपि सर्वभूतानां भेदे हेतुस्तथाप्येते नानाभूता नानात्मान इति वाक्तुं न शक्यत ईद्रिग्मलस्य निखिलस्वतन्त्रचिदेकघनरूपैकात्मनिर्विशेषत्वात्॥२७॥
Sarvātmanāmakhilātmanāṁ maheśvarāśeṣaikyabhāvatvātparamātmasamagraikatvasattvānnānātmavādaḥ pratyādiṣṭo nirastaḥ| Vakṣyamāṇaṁ malaṁ yadyapi sarvabhūtānāṁ bhede hetustathāpyete nānābhūtā nānātmāna iti vāktuṁ na śakyata īdrigmalasya nikhilasvatantracidekaghanarūpaikātmanirviśeṣatvāt||27||
The theory (vādaḥ) of the multiple selves (nānā-ātma) is rejected or refuted (pratyādiṣṭaḥ nirastaḥ) because all the selves are completely one (sarva-ātmanām akhila-ātmanām… aśeṣa-aikya-bhāvatvāt… samagra-ekatva-sattvāt) with the Great Lord (mahā-īśvara), i.e. with the Supreme Self (parama-ātma). Although (yadi api) mala or impurity (malam), which will be described subsequently (vakṣyamāṇam), (is) the cause (hetuḥ) of the difference or duality (bhede) between all the beings (sarva-bhūtānām), yet (tathā api) it cannot be said (vāktum na śakyate) that (iti) these (ete) multiple (nānā) beings (bhūtāḥ) (are) multiple (nānā) ātmā-s or selves (ātmānaḥ) because such a mala or impurity is not different from the only Ātmā or Self who is one compact mass of Consciousness in absolute Freedom (īdrik-malasya nikhila-svatantra-cit-eka-ghana-rūpa-eka-ātma-nirviśeṣatvāt)||27||
The theory of the multiple selves is rejected or refuted because all the selves are completely one with the Great Lord, i.e. with the Supreme Self. Although mala or impurity, which will be described subsequently, (is) the cause of the difference or duality between all the beings, yet it cannot be said that these multiple beings (are) multiple ātmā-s or selves because such a mala or impurity is not different from the only Ātmā or Self who is one compact mass of Consciousness in absolute Freedom.
बन्धान्मोक्षः प्राप्तुं शक्यते यतः स्वयं मुक्त एव॥२८॥
Bandhānmokṣaḥ prāptuṁ śakyate yataḥ svayaṁ mukta eva||28||
Liberation (mokṣaḥ) from bondage (bandhāt) can be obtained (prāptum śakyate) because (yatas) oneself (svayam) (is) already (eva) liberated (muktaḥ).
Liberation from bondage can be obtained because one is already liberated.
बन्धाद्दासत्वान्मोक्षो मुक्तिः प्राप्तुमधिगन्तुं शक्यते यतो यस्मात्स्वयं मुक्तो मोक्षित एव। यथा प्रतिपादितं परसूत्रेण मुक्तिर्यदि चेत्स्वयंस्वत्वविशिष्टा न स्यादेव तर्हि तां लब्ध्वा स पुनस्तद्वियुक्तो भवेद्यथा फलकविष्टरोपधानमुद्गरसम्मार्जनीप्रदीपादिमेयमात्रानर्जित्वा स्वयं पुनरपि तत्सर्वेण हीनो भवितुं शक्नोति॥२८॥
Bandhāddāsatvānmokṣo muktiḥ prāptumadhigantuṁ śakyate yato yasmātsvayaṁ mukto mokṣita eva| Yathā pratipāditaṁ parasūtreṇa muktiryadi cetsvayaṁsvatvaviśiṣṭā na syādeva tarhi tāṁ labdhvā sa punastadviyukto bhavedyathā phalakaviṣṭaropadhānamudgarasammārjanīpradīpādimeyamātrānarjitvā svayaṁ punarapi tatsarveṇa hīno bhavituṁ śaknoti||28||
Liberation (mokṣaḥ muktiḥ) from bondage or servitude (bandhāt dāsatvāt) can be obtained or gotten (prāptum adhigantum śakyate) because (yatas yasmāt) oneself (svayam) (is) already (eva) liberated or emancipated (muktaḥ mokṣitaḥ). As (yathā) the next aphorism will explain (pratipāditam para-sūtreṇa), if (yadi ced) Liberation (muktiḥ) were not already (na syāt eva) of one’s own (svayam-svatvaviśiṣṭā), then (tarhi) having obtained it (tām labdhvā), one could lose it (saḥ… tad-viyuktaḥ bhavet) again (punar), just as (yathā), after acquiring (arjitvā) mere external objects (meya-mātrān) such as a table, a chair, a cushion, a hammer, a broom, a lamp, etc. (phalaka-viṣṭara-upadhāna-mudgara-sammārjanī-pradīpa-ādi), one (svayam) can (śaknoti) lose (hīnaḥ bhavitum) all that (tad-sarveṇa) once again (punar api)||28||
Liberation from bondage or servitude can be obtained or gotten because oneself (is) already liberated or emancipated. As the next aphorism will explain, if Liberation were not already of one’s own, then having obtained it, one could lose it again, just as, after acquiring mere external objects such as a table, a chair, a cushion, a hammer, a broom, a lamp, etc., one can lose all that once again.
यदि स्वयमधुना मुक्तो न स्यात्स मुक्तिं यातुं न शक्नुयाद्यतस्तां लब्ध्वा स पुनस्तद्वियुक्तो भवेत्॥२९॥
Yadi svayamadhunā mukto na syātsa muktiṁ yātuṁ na śaknuyādyatastāṁ labdhvā sa punastadviyukto bhavet||29||
If (yadi) one (svayam) were not (na syāt) liberated (muktaḥ) now (adhunā), he (saḥ) could not (na śaknuyāt) attain (yātum) Liberation (muktim) because (yatas) after getting (labdhvā) it (tām), he (saḥ) could lose (viyuktaḥ bhavet) it (tad) again (punar).
If one were not liberated now, he could not attain Liberation because after getting it, he could lose it again.
यदि स्वयमधुनेदानीं मुक्तो मोक्षितो न स्याद्भवेत्स मुक्तिं मोक्षं यातुं गन्तुं न शक्नुयाद्यतो यस्मात्तां लब्ध्वार्जित्वा स पुनस्तद्वियुक्तस्तद्धीनो भवेत्। एवं च मुक्तिस्तदक्षय्यस्वातन्त्र्यप्राप्तिभवन्ती नित्यं सर्वजनहस्तगता —तद्यथा न सा नष्टा जात्वप्रमेयत्वात्पिटककन्दुकवस्त्रपादत्ररथकुण्डलतापकघण्टाद्यविषयत्वात्— यस्मादनुपमप्रमोदान्वित एकरूपात्मा तेषामन्तःपूर्णाहन्तया सर्वभूतान्तर्वर्ती॥२९॥
Yadi svayamadhunedānīṁ mukto mokṣito na syādbhavetsa muktiṁ mokṣaṁ yātuṁ gantuṁ na śaknuyādyato yasmāttāṁ labdhvārjitvā sa punastadviyuktastaddhīno bhavet| Evaṁ ca muktistadakṣayyasvātantryaprāptibhavantī nityaṁ sarvajanahastagatā —tadyathā na sā naṣṭā jātvaprameyatvātpiṭakakandukavastrapādatrarathakuṇḍalatāpakaghaṇṭādyaviṣayatvāt— yasmādanupamapramodānvita ekarūpātmā teṣāmantaḥpūrṇāhantayā sarvabhūtāntarvartī||29||
If (yadi) one (svayam) were not (na syāt bhavet) liberated (muktaḥ mokṣitaḥ) now, at this moment (adhunā idānīm), he (saḥ) could not (na śaknuyāt) attain (yātum gantum) Liberation or Emancipation (muktim mokṣam) because (yatas yasmāt) after getting/obtaining (labdhvā arjitvā) it (tām), he (saḥ) could lose (viyuktaḥ… hīnaḥ bhavet) it (tad… tad) again (punar). So (evam ca), Liberation (muktiḥ), being (bhavantī) the achievement (prāpti) of His (tad) imperishable (akṣayya) Freedom (svātantrya), (is) eternally (nityam) the possession (hastagatā) of everyone (sarvajana) —namely (tad yathā), it is never, by no means (na sā… jātu), lost (naṣṭā) as it is not an object (aprameyatvāt), i.e. as it is not a thing (aviṣayatvāt) (such as) a box (piṭaka), a ball (kanduka), a garment (vastra), a shoe (pādatra), a carriage (ratha), an earring (kuṇḍala), a cooking stove (tāpaka), a bell (ghaṇṭā), etc. (ādi)— since (yasmāt) the same Self (ekarūpa-ātmā) endowed with (anvitaḥ) matchless (anupama) Joy (pramoda) resides in (antarvartī) all the beings (sarva-bhūta) as their innermost perfect I-consciousness (teṣām antar-pūrṇa-ahantayā)||29||
If one were not liberated now, at this moment, he could not attain Liberation or Emancipation because after getting/obtaining it, he could lose it again. So, Liberation, being the achievement of His imperishable Freedom, (is) eternally the possession of everyone —namely, it is never, by no means, lost as it is not an object, i.e. as it is not a thing (such as) a box, a ball, a garment, a shoe, a carriage, an earring, a cooking stove, a bell, etc.— since the same Self endowed with matchless Joy resides in all the beings as their innermost perfect I-consciousness.
तस्मान्मुक्तिः सर्वाक्रान्ता च लभ्यार्था तथा॥३०॥
Tasmānmuktiḥ sarvākrāntā ca labhyārthā tathā||30||
Therefore (tasmāt), Liberation (muktiḥ) is the possession of everybody (sarva-ākrāntā) as well as (ca… tathā) the Goal to be attained (labhya-arthā).
Therefore, Liberation is the possession of everybody as well as the Goal to be attained.
तस्मात्तेन मुक्तिर्मोक्षः सर्वाक्रान्ता सर्वजनहस्तगता च लभ्यार्था प्राप्यार्था तथा। मुक्तिश्च सर्वजनस्वत्वविशिष्टा सर्वभूतानां स्वतन्त्रपरमशिवैकात्म्यत्वाच्च लभ्यार्था परमात्मदशाया वास्तविकोपलब्ध्यभावत्वाच्च॥३०॥
Tasmāttena muktirmokṣaḥ sarvākrāntā sarvajanahastagatā ca labhyārthā prāpyārthā tathā| Muktiśca sarvajanasvatvaviśiṣṭā sarvabhūtānāṁ svatantraparamaśivaikātmyatvācca labhyārthā paramātmadaśāyā vāstavikopalabdhyabhāvatvācca||30||
Therefore (tasmāt tena), Liberation or Emancipation (muktiḥ mokṣaḥ) is the possession of everybody (sarva-ākrāntā sarvajana-hastagatā) as well as (ca… tathā) the Goal to be attained or achieved (labhya-arthā prāpya-arthā). Liberation (muktiḥ ca) is (both) the possession (svatvaviśiṣṭā) of everyone (sarvajana) —because all the beings are identical with the free Paramaśiva (sarva-bhūtānām svatantra-paramaśiva-aikātmyatvāt)— and (ca… ca) the Goal to be attained (labhya-arthā) —because there is no actual realization of the State of the Supreme Self (parama-ātma-daśāyāḥ vāstavika-upalabdhi-abhāvatvāt)—||30||
Therefore, Liberation or Emancipation is the possession of everybody as well as the Goal to be attained or achieved. Liberation is (both) the possession of everyone —because all the beings are identical with the free Paramaśiva— and the Goal to be attained —because there is no actual realization of the State of the Supreme Self—.
अभीक्ष्णप्रश्नापेक्षया किंकर्तव्यता विशिष्टदशायां विशिष्टदेश इत्यादि सदा समानोत्तरं परमशिवानुग्रहेण परमशिवाभेदसाक्षात्कार इति॥३१॥
Abhīkṣṇapraśnāpekṣayā kiṁkartavyatā viśiṣṭadaśāyāṁ viśiṣṭadeśa ityādi sadā samānottaraṁ paramaśivānugraheṇa paramaśivābhedasākṣātkāra iti||31||
With reference to (apekṣayā) the frequent (abhīkṣṇa) question (praśna) (about) ‘what to do (kiṁkartavyatā) under certain circumstances (viśiṣṭa-daśāyām), in a certain place (viśiṣṭa-deśe) and such (iti-ādi)‘, the answer is always the same (sadā samāna-uttaram): ‘To realize (sākṣātkāraḥ) by Paramaśiva’s Grace (parama-śiva-anugraheṇa) that one is Paramaśiva (parama-śiva-abheda… iti)‘.
With reference to the frequent question about ‘what to do under certain circumstances, in a certain place and such’, the answer is always the same: ‘To realize by Paramaśiva’s Grace that one is Paramaśiva’.
अभीक्ष्णप्रश्नापेक्षया घटमानपृच्छासम्बन्धेन किंकर्तव्यता विशिष्टदशायां सविशेषस्थितिषु विशिष्टदेशे सविशेषस्थान इत्यादि सदा सर्वदा समानोत्तरमनन्यप्रतिवचनं परमशिवानुग्रहेण परमेश्वरप्रसादेन परमशिवाभेदसाक्षात्कारः परमेश्वरैक्योपलब्धिरिति। परमात्मदशाया वास्तविकख्यात्यभावत्वाद्गुरोरनवरतप्रचोदनानि परमशिवानुग्रहयोगेन तत्कृपयैव स्वसत्ताहृदयत्वेन परमशिवावस्थार्जने लक्ष्यं बध्नन्ति॥३१॥
Abhīkṣṇapraśnāpekṣayā ghaṭamānapṛcchāsambandhena kiṁkartavyatā viśiṣṭadaśāyāṁ saviśeṣasthitiṣu viśiṣṭadeśe saviśeṣasthāna ityādi sadā sarvadā samānottaramananyaprativacanaṁ paramaśivānugraheṇa parameśvaraprasādena paramaśivābhedasākṣātkāraḥ parameśvaraikyopalabdhiriti| Paramātmadaśāyā vāstavikakhyātyabhāvatvādguroranavaratapracodanāni paramaśivānugrahayogena tatkṛpayaiva svasattāhṛdayatvena paramaśivāvasthārjane lakṣyaṁ badhnanti||31||
With reference to (apekṣayā… sambandhena) the frequent (abhīkṣṇa… ghaṭamāna) question (praśna… pṛcchā) (about) ‘what to do (kiṁkartavyatā) under certain circumstances (viśiṣṭa-daśāyām saviśeṣa-sthitiṣu), in a certain place (viśiṣṭa-deśe saviśeṣa-sthāne) and such (iti-ādi)‘, the answer is always the same (sadā sarvadā samāna-uttaram ananya-prativacanam): ‘To realize (sākṣātkāraḥ… upalabdhiḥ) by Paramaśiva’s Grace (parama-śiva-anugraheṇa) —by the Favor of the Supreme Lord (parama-īśvara-prasādena)— that one is Paramaśiva (parama-śiva-abheda) —that one is the Supreme Lord (parama-īśvara-aikya… iti)—’. Because there is no (abhāvatvāt) actual (vāstavika) realization (khyāti) of the State (daśāyāḥ) of the Supreme Self (parama-ātma), the constant (anavarata) precepts (pracodanāni) of the Guru (guroḥ) aim at (lakṣyam badhnanti) the acquisition (arjane), by means of (yogena) Paramaśiva’s Grace (parama-śiva-anugraha) —through His Compassion (tad-kṛpayā eva)—, of the State (avasthā) of Paramaśiva (parama-śiva) as being the Core (hṛdayatvena) of one’s own existence (sva-sattā)||31||
With reference to the frequent question (about) ‘what to do under certain circumstances, in a certain place and such’, the answer is always the same: ‘To realize by Paramaśiva’s Grace —by the Favor of the Supreme Lord— that one is Paramaśiva —that one is the Supreme Lord—’. Because there is no actual realization of the State of the Supreme Self, the constant precepts of the Guru aim at the acquisition, by means of Paramaśiva’s Grace —through His Compassion—, of the State of Paramaśiva as being the Core of one’s own existence.
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