परभैरवयोगसंस्थापनप्रचोदनलघुवृत्तिः
Parabhairavayogasaṁsthāpanapracodanalaghuvṛttiḥ
Short Commentary on Parabhairavayogasaṁsthāpanapracodanam
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).
1. The Supreme Lord is always what goes 'in the first place' at all times.
The Supreme Lord, the Sovereign, the Owner of all is always what goes 'in the first place' —what resides in one's own 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 the 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 fully 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).
2. That is the basis of the right way of living.
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).
3. Venerable Trika (also known as Non-dual Shaivism of Kashmir) is the philosophical basis of my Yoga.
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 Aṇu -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 1. Supreme, 2. Supreme/Nonsupreme and 3. 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).
4. I call the Supreme Reality by the technical name 'Paramaśiva' (the Supreme Śiva) here.
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 the venerable Parabhairavayoga-saṁsthāpana-pracodanam. 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. 1. manifestation, 2. maintenance and 3. withdrawal (of the universe), together with 4. concealment and 5. revelation of one's Self.
सर्वेषामात्मा परमशिवः॥५॥
Sarveṣāmātmā paramaśivaḥ||5||
Paramaśiva (parama-śivaḥ) (is) the Self (ātmā) of everyone (sarveṣām).
5. Paramaśiva is the Self of everyone.
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).
6. He appears as Śiva and Śakti, viz. as Aham (or 'I am').
He, Paramaśiva, appears, shines forth as Śiva, who is Light, and as Śakti, who is Awareness 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).
7. 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.
The 'technical' difference between Śiva and Paramaśiva is that the former resides or dwells as the transcendent Reality - as the Reality which exists beyond the universe - in the first category, while the latter 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) Svātantrya –Absolute Freedom– (svātantryam).
8. The main characteristic of Paramaśiva is Svātantrya (Absolute Freedom).
The main characteristic –the principle 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).
9. He is totally Free because he does not depend on another.
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-.
10. The rest of beings depend on Him for their existence (e.g. when they say 'I am human', they borrow 'I am' from Him).
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).
11. Another name for His Freedom is Śakti (His Power).
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).
12. Another name for His Śakti is Spanda (the divine Vibration or Pulsation).
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 entire universal manifestation- is nothing but this Spanda principle, which is the abode of the deities beginning goddesses of the senses.
सर्वथा समदर्शी महेश्वरस्तस्य न कुत्रापि भेदानुपलब्धित्वात्॥१३॥
Sarvathā samadarśī maheśvarastasya na kutrāpi bhedānupalabdhitvāt||13||
The Great Lord (mahā-īśvaraḥ) (is) absolutely (sarvathā) impartial (samadarśī) due to His not seeing (tasya… anupalabdhitvāt) any difference (bheda) anywhere (na kutrāpi).
13. The Great Lord is absolutely impartial due to His not seeing any difference anywhere.
The Great Lord —Paramaśiva— is absolutely —totally— impartial due to 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).
14. 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.
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 the 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).
15. In Parabhairavayoga, the final Goal is realization of one's inherent unity with Him.
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).
16. That realization can only come through His dispensation (also called 'Śaktipāta' or 'Descent of Power').
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).
17. No spiritual practice is effective in giving that realization to a person, because the one practicing is 'asamartha' or incapacitated.
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).
18. Spiritual practices only serve the purpose of keeping the disciples busy with something.
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).
19. Spiritual practices also act as sedatives to tolerate the intense process of 'returning Home' (i.e. realizing one's own identity).
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).
20. There is no obstacle to such realization except for His will to continue existing in limitation.
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 obstacles (tasya… sarva-vighnatvāt) too (api).
21. Māyā, Prakṛti, ego, etc. are never obstacles to the realization of unity with Him, because He is all the obstacles also.
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).
22. Dualism is His Play, while non-dualism is the Truth.
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).
23. The Great Lord thinks not in terms of 'yes or no' but in terms of 'yes and no'.
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).
24. Self-realization in Parabhairavayoga is synonymous with Liberation in the sense of getting freedom from bondage.
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 revealed scriptures of Bhairava —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).
25. Bondage occurs when He wishes so.
Bondage or servitude occurs 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).
26. Liberation (absence of bondage) happens when He wishes so.
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 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).
27. The theory of multiple selves is rejected because all the selves are completely one with the Great Lord.
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).
28. Liberation from bondage can be obtained because one is already liberated.
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).
29. If one were not liberated now, he could not attain Liberation because after getting it, he could lose it again.
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).
30. Therefore, Liberation is the possession of everybody as well as the Goal to be attained.
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)'.
31. With reference to the frequently asked 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'.
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.
मुक्तिमुद्दिश्य यावज्जीवेनाप्रधानाः सर्वान्यनिष्पत्तयो यतोऽशीर्षकदेहवन्मुक्तिहीनं जीवितम्॥३२॥
Muktimuddiśya yāvajjīvenāpradhānāḥ sarvānyaniṣpattayo yato'śīrṣakadehavanmuktihīnaṁ jīvitam||32||
All other achievements (sarva-anya-niṣpattayaḥ) in life (yāvat-jīvena) are secondary (apradhānāḥ) with respect to (uddiśya) Liberation (muktim) because (yatas) a life (jīvitam) without Liberation (mukti-hīnam) (is) like (vat) a body without a head (aśīrṣakadeha).
32. All other achievements in life are secondary with respect to Liberation, because a life without Liberation is like a body without a head.
All other achievements in life are secondary or subordinate with respect to/with reference to Liberation or Emancipation, because a life/existence without Liberation/devoid of Emancipation is like a body without a head. Although one could live in the best cell of a prison, yet, since in him there is no freedom to fully enjoy, there would be tremendous suffering and great pain; to wit, even if oneself were excessively prosperous, nevertheless, one could not be completely happy due to his incapacity to fully enjoy the various experiences.
मुक्तेः परमशेषेण सार्थं जीवितम्॥३३॥
Mukteḥ paramaśeṣeṇa sārthaṁ jīvitam||33||
Life (jīvitam) makes full sense (aśeṣeṇa sārtham) after (param) Liberation (mukteḥ).
33. Life makes full sense after Liberation.
Life or existence makes full sense, i.e. is completely full of meaning, after Liberation or Emancipation. Before Liberation —in the state of bondage—, only Liberation is the most important thing as there is no freedom to fully enjoy simply because one does not perceive the Highest Reality, i.e. because one does not realize his own essential nature which is one compact mass of Consciousness and Bliss, and instead, one sees a dream manufactured by His Māyā; and after Liberation, since there is realization of the Highest Reality —i.e. since one sees the universe such as it is—, one's life is totally replete with meaning on account of the constant perception of the wondrous essential nature that is Paramaśiva.
परमशिवदृष्ट्या यज्जीवितसञ्ज्ञं तद्विलासस्तेनैकत्वमुपलब्धुमसमर्थस्य नरस्य दृष्ट्या च यत्किञ्चित्तत्॥३४॥
Paramaśivadṛṣṭyā yajjīvitasañjñaṁ tadvilāsastenaikatvamupalabdhumasamarthasya narasya dṛṣṭyā ca yatkiñcittat||34||
That (tad) which (yad) is called (sañjñam) life (jīvita) (is) a Play (vilāsaḥ) from Paramaśiva's viewpoint (parama-śiva-dṛṣṭyā) and (ca) any other thing (yad kiñcid tad) from the viewpoint (dṛṣṭyā) of a limited individual (narasya) who cannot (asamarthasya) realize (upalabdhum) (his) unity (ekatvam) with Him (tena).
34. That which is called life is a Play from Paramaśiva's viewpoint, and any other thing from the viewpoint of a limited individual who cannot realize his unity with Him.
That which is called life is a Play or Pastime from Paramaśiva's viewpoint —from the viewpoint of the Supreme Self— and any other thing from the viewpoint of a limited individual —from the viewpoint of an atomic self— who cannot realize or apprehend his unity or identity with Him, i.e. with the Supreme Lord. One's life, whether it is good, bad or mixture, is always Paramaśiva's Play full of Delight as He is one with all; however, to a limited individual in captivity and attached to thoughts based on what is right or wrong —which originates in a dream-like duality crowded with ignorance about his own Self—, life is any other thing —for example: 'Life is for sensual pleasures' or 'Life is an ordeal full of suffering' or 'Life is a prison for paying off karmic debts' , etc.—.
अयं महेश्वरस्तद्गाम्भीर्यादुन्मज्ज्य स्वेच्छया तत्प्रकाशं त्यजति-निषेधयति सङ्कोचं च स्वीकरोति॥३५॥
Ayaṁ maheśvarastadgāmbhīryādunmajjya svecchayā tatprakāśaṁ tyajati-niṣedhayati saṅkocaṁ ca svīkaroti||35||
This (ayam) Great Lord (mahā-īśvaraḥ), coming out (unmajjya) of His depths (tad-gāmbhīryāt), willingly (sva-icchayā) renounces/denies (tyajati-niṣedhayati) His Light (tad-prakāśam) and (ca) accepts (svīkaroti) limitation (saṅkocam).
35. This Great Lord, coming out of His depths, willingly renounces/denies His Light and accepts limitation.
This Great Lord —Paramaśiva— coming out of His depths, willingly renounces/denies His Light or Splendor and accepts/assumes limitation or contraction.
For the manifestation of the impure course composed of thirty-one categories from Māyā down to the earth element, which is produced from the complete duality between 'I' and 'This' —i.e. between Śiva and Śakti—, so that these two universes, gross and subtle, flash into view, He certainly renounces/denies His glorious Light teeming with Consciousness and Bliss, extending from the Śiva category down to the Sadvidyā category, and being adorned with myriads of beings endowed with bodies made of Bindu, residing in eighteen gem-like worlds, whose names are as follows: Sadāśiva, Śakti, Vāmā, Jyeṣṭhā, Raudrī, Aghora, Paramaghora, Ghora, Ghorānana, Bhīma, Bhīṣaṇa, Vamana, Pivana, Vāmadevī, Aghorā, Ambikā, Krodha and Hālāhalarudra.
तत्प्रकाशत्यागः-निषेधो नरस्य निजाशुद्धिरूपाणवमलनामधेयः॥३६॥
Tatprakāśatyāgaḥ-niṣedho narasya nijāśuddhirūpāṇavamalanāmadheyaḥ||36||
The act of renouncing/denying (tyāgaḥ-niṣedhaḥ) His (tad) Light (prakāśa) is called (nāmadheyaḥ) Āṇavamala (āṇava-mala) or (rūpa) the primordial impurity (nija-aśuddhiḥ) of a limited individual (narasya).
36. The act of renouncing/denying His Light is called Āṇavamala or the primordial impurity of a limited individual.
The act of renouncing/denying His Light or Splendor is called Āṇavamala or the primordial impurity of a limited individual —of an atomic self—. When the Great Lord decides to bring about full limitation, then the first movement in the act of tirodhāna —i.e. in the act of concealing His own essential nature consisting of all the powers—, that appears merely as a great contraction of His Power of Will, namely, that appears as a massive contraction of His Fullness in the core of Mahāmāyā manufactured by His Māyāśakti —above Māyā category and below the Sadvidyā category—, is called Āṇavamala with its two aspects of 1. pauruṣājñāna and 2. bauddhājñāna which will be spoken about later.
In other words, this Āṇavamala is indeed the cause of the manifestation of the experients/knowers, known as:
Vijñānākala-s: dwelling in the lower portion of Mahāmāyā, endowed with Light -Śiva- but deprived of Absolute Freedom -Śakti-.
Pralayākala-s: completely identified with the causal body in the form of Māyā's void.
Sakala-s: totally identified with the subtle and gross bodies.
एतन्निषेधजन्य उद्भूतान्धकारो मायाख्यः॥३७॥
Etanniṣedhajanya udbhūtāndhakāro māyākhyaḥ||37||
The resulting (udbhūta) darkness (andhakāraḥ) being brought about (janyaḥ) by this denial (etad-niṣedha) is known as (ākhyaḥ) Māyā (māyā).
37. The resulting darkness being brought about by this denial is known as Māyā.
The resulting darkness being brought about or generated by this denial is known as/called Māyā. This Māyā, by drawing a veil, as it were, over the essential nature of the Great Lord, transforms the infinite all-knowing Śiva into a miserable limited individual who is constantly full of doubts and whose mind is troubled by error at every step.
Māyā is assisted by two additional impurities, called:
Māyīyamala and Kārmamala: which consist of a spreading out of duality/differences and limited doership/agency relating to good and bad actions respectively.
And by five kañcuka-s or sheaths, known as: Kalā, Vidyā, Rāga, Kāla and Niyati, which are the contracted aspects of His group of five main Powers composed of the Kriyā-Jñāna-Icchā-Ānanda-Cit śakti-s, respectively.
निःशेषवास्तवीयं माया सा हि स्वस्य शक्तेरवभासमात्रा॥३८॥
Niḥśeṣavāstavīyaṁ māyā sā hi svasya śakteravabhāsamātrā||38||
This (iyam) Māyā (māyā) (is) completely 'real' (niḥśeṣa-vāstavī) because (hi) she (sā) (is) just (mātrā) a manifestation (avabhāsa) of His own Śakti or Power (svasya śakteḥ).
38. This Māyā is completely 'real' because she is just a manifestation of His own Śakti or Power.
This Māyā consisting of delusion is completely 'real' because she is just a manifestation of His own Śakti or Power, i.e. of the Absolute Freedom of Paramaśiva. Because in Parabhairavayoga Māyā is not indescribable as indicated by non-dualistic Vedānta, but she is rather a real manifestation of the Absolute Freedom of the Supreme Lord, therefore Māyā herself acts like a veil placed by the Supreme Self on Himself, as it were —since there is no other Self besides Himself—, in order to produce differences/duality, no doubt about it.
समासेन परभैरवयोगे न किञ्चिन्मोहात्मकविश्वं विद्यतेऽस्य विश्वस्याशेषतात्त्विकरूपतच्छक्त्युत्थितत्वात्॥३९॥
Samāsena parabhairavayoge na kiñcinmohātmakaviśvaṁ vidyate'sya viśvasyāśeṣatāttvikarūpatacchaktyutthitatvāt||39||
All in all (samāsena), there is no (na kiñcid… vidyate) illusory universe (moha-ātmaka-viśvam) in Parabhairavayoga (parabhairavayoge), because this universe has come forth (asya viśvasya… utthitatvāt) from His Śakti (tad-śakti), who is (rūpa) totally (aśeṣa) Real (tāttvika).
39. All in all, there is no illusory universe in Parabhairavayoga, because this universe has come forth from His Śakti, who is totally Real.
All in all, there is no illusory universe in Parabhairavayoga —a universe which is neither real nor unreal—, because this universe has come forth from His Śakti —because this universe has arisen from His Absolute Freedom—, who is totally Real. Since Paramaśiva is possessed of Real Absolute Freedom, i.e. since He has the capacity to accomplish that which is very difficult to be accomplished, therefore, in order to explain the process of universal manifestation, there is no room at all here for a delusive Māyā that is neither real nor unreal, as pointed out by the non-dualistic Vedānta philosophy.
यत्स स्वेच्छया तत्प्रकाशं त्यजति-निषेधयति तत्स स्वयं पुनः स्वप्रकाशं स्वीकरिष्यति॥४०॥
Yatsa svecchayā tatprakāśaṁ tyajati-niṣedhayati tatsa svayaṁ punaḥ svaprakāśaṁ svīkariṣyati||40||
As (yad) He (saḥ), of His own Will (sva-icchayā), renounces/denies (tyajati-niṣedhayati) His Light (tad-prakāśam), it is Him who (tad saḥ svayam) will accept (svīkariṣyati) His Light (sva-prakāśam) again (punar).
40. As He, of His own Will, renounces/denies His Light, it is Him who will accept His Light again.
As He, i.e. the Supreme Lord, of His own Will —viz. according to His own Wish, renounces/denies His Light or Splendor, it is therefore Him who will accept His Light or Splendor again. Because the Great Lord carried out the process of concealing His own essential nature, consequently He, when He wishes so, will reveal His own essential nature, and there is nothing at all that a limited individual can do about it, since all the actions of this atomic self depend on Paramaśiva only.
स्वप्रकाशे पुनस्तत्स्वीकृत एतन् मुक्तिरात्मोपलब्धिर्वा नाम॥४१॥
Svaprakāśe punastatsvīkṛta etan muktirātmopalabdhirvā nāma||41||
When He accepts His Light again (sva-prakāśe punar tad-svīkṛte), this (etad) is known as (nāma) Liberation (muktiḥ) or (vā) Self-realization (ātma-upalabdhiḥ).
41. When He accepts His Light again, this is known as Liberation, or Self-realization.
When He accepts His Light or Splendor again, this is known as Liberation/Emancipation or Self-realization/Self-apprehension. When the Supreme Lord says 'I do not desire to remain in bondage, I do not want any more this state of limitation full of pain', then that is certainly the end of servitude; however, this activity of His called Liberation is always an activity of His own Will based on reasons which are only known to Him, and never a decision made by force, due to devotion, knowledge, celibacy, non-violence, meditation, muttering of a mantra, etc. of a limited individual who depends, even to move himself, on the all-pervasive Power of the Great Lord replete with never-ending Wonder.
एतत्समाप्त्यां न कश्चिन्नरकृतः प्रयत्नः कल्पो यतो नरो मायानन्तरमाविर्भूतकॢप्तिर्भवति॥४२॥
Etatsamāptyāṁ na kaścinnarakṛtaḥ prayatnaḥ kalpo yato naro māyānantaramāvirbhūtakḷptirbhavati||42||
No (na kaścid) effort (prayatnaḥ) performed (kṛtaḥ) by a limited individual (nara) can accomplish this (etad-samāptyām… kalpaḥ), because (yatas) the limited individual (naraḥ) is (bhavati) an invention (kḷptiḥ) that was manifested (āvirbhūta) after (anantaram) Māyā (māyā).
42. No effort performed by a limited individual can accomplish this, because the limited individual is an invention that was manifested after Māyā.
No effort performed by a limited individual —i.e. effected by an atomic self—can accomplish this, i.e. is competent to attain Liberation, because the limited individual is an invention that was manifested after Māyā, in other words, since the atomic self is a creation that was displayed after Moha. As it has been said many times before, no limited individual can attain Liberation by means of his own efforts because he is a creation emitted from the unfathomable Māyā of Paramaśiva and because he completely depends on the Great Lord, that is, if an atomic self could achieve Emancipation by forcing the Supreme Lord to reveal Himself through only his own efforts, by means of devotion, knowledge, celibacy, non-violence, meditation, muttering of a mantra, etc., then the irresistible Freedom of Paramaśiva would get broken indeed, but this is impossible if course.
अत एव वशो मायायाः सततमयं नरः॥४३॥
Ata eva vaśo māyāyāḥ satatamayaṁ naraḥ||43||
Consequently (atas eva), this (ayam) limited individual (naraḥ) (is) constantly (satatam) under the dominion (vaśaḥ) of Māyā (māyāyāḥ).
43. Consequently, this limited individual is constantly under the sway of Māyā.
Consequently, this limited individual or atomic self is constantly/always under the sway of Māyā, i.e. subject to Moha. Through the operation of Māyā, all the shining Glory of Paramaśiva is removed, as it were, and as a result, the Great Lord full of eternal Delight becomes a wretched creature, who lives like a toy totally subservient to Māyā in a dream-like reality crowded with limitation which brings about the entire variety of miserable experiences such as happiness, unhappiness, etc., where space and time reign supreme.