परभॉ
Parabhairavayogasaṁsthāpanapracodanalaghuvṛttiḥ
Short Commentary on the 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 comes 'first' (prathama-pade sthitaḥ) at all times (nityam).
1. The Supreme Lord is always the 'first' thing at all times.
The Supreme Lord, the Sovereign, the Owner of all, is always what comes first - what resides in one's own mind first of all, that is, what comes before: family, country, work, 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 desiring Liberation, for without His favor no one can experience this special state of devotion of being fully resolved to attain the Highest Reality, which—such attainment of the Highest Reality—is characterized by an expansion of one's powers.
तच्च सज्जीवनरीत्या मूलम्॥२॥
Tacca sajjīvanarītyā mūlam||2||
That (tad ca) (is) the basis (mūlam) of right living (sat-jīvana-rītyāḥ) .
2. That is the basis of the correct way of living.
That is the basis or support of right living. That is, right behavior while preserving life in the physical body. Unless there is presence or development of that, a spiritual aspirant certainly does not achieve anything in Parabhairavayoga.
मम योगस्य दार्शनिकाधारः श्रीत्रिकम्॥३॥
Mama yogasya dārśanikādhāraḥ śrītrikam||3||
Venerable Trika –also known as Non-dual Shaivism of Kashmir– (śrī-trikam) (i s) 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.
The venerable Trika or Triple view, in short, the śaiva doctrine of Kashmir that teaches about the eternal unity between Śiva -the Lord-, Śakti -His Power- and Anu -the limited individual-, It is the philosophical basis of my Yoga. In other words, it is the theoretical and practical support with reference to my Parabhairavayoga. Furthermore, it is said that this philosophy is threefold, since it explains the peculiar characteristic and relationship of the powers: 1. Supreme, 2. Supreme/Non-Supreme and 3. Non-Supreme.
इह परमार्थं परमशिव इति प्वयाम ि॥४॥
Iha paramārthaṁ paramasiva 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 upon the Supreme/Highest Reality by the technical name or term ' Paramaśiva ' - (the Supreme Śiva) consisting of Light and Consciousness of this Light - here in the venerable Parabhairavayogasaṁsthāpanapracodanam. This free Paramaśiva who is of the nature of Saṁvid , whose form is a mass of Consciousness, carries out, through His Power of Absolute Freedom, the five acts which are: 1. manifestation, 2. sustainment and 3. withdrawal -from the universe- together with 4. concealment and 5. revelation of the Being itself.
सर्वेषामात्मा परमशिवः॥५॥
Sarveṣāmātmā paramasivaḥ||5||
Paramaśiva (parama-śivaḥ) (is) the Self (ātmā) of all (sarveṣām).
5. Paramaśiva is the Self of everyone.
Paramaśiva is the Self or Nucleus of existence of everyone, that is, of all beings. Because He is skillful in playing hide and seek of His essential nature full of light and bliss, He displays Himself as the innumerable living beings.
स शिवशक्तित्वेन ६॥
Sa śivaśaktitvena bhāsamānastadyathāhantayābhāsate||6||
He (saḥ) appears (bhāsamānaḥ… ābhāsate) as Śiva and Śakti (śivaśaktitvena) , namely (tad-yathā), as Aham (or 'I am') (ahantayā).
6. He appears as Śiva and Śakti, namely, as Aham ('I am').
He, Paramaśiva, appears/shines as Śiva, who is Light, and as Śakti, who is Consciousness of this Light. Namely, as Aham: The perfect consciousness of the Self. Although Śiva does not move, since He is omnipresent, His own Śakti, although She is also everywhere, somehow vibrates perpetually.
शिवोऽत्युत्तमवस्तुतया प्रथमतत्त्वे वसता मशिवश्च The ार्थमयः 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) in the first category (prathama-tattve) as the transcendent Reality (atyuttama-vastutayā) , whereas (ca) the latter –lit. Paramaśiva– (parama-śivaḥ) is (sthitaḥ) immanent (mayaḥ) in all (sarva) the categories (pada-artha), from the Śivatattva (śiva-tattva-ādi) to the thirty-sixth (ṣaṭtriṁśa-tattva-paryanta).
7. The 'technical' difference between Śiva and Paramaśiva is that the former resides in the first category as the transcendent Reality, whereas the latter is immanent in all categories from Śivatattva to the thirty-sixth.
The 'technical' difference between Śiva and Paramaśiva is that the former resides or abides as the transcendent Reality - as the Reality that exists beyond the universe - in the first category, whereas the latter is immanent in all the categories from Śivatattva to the thirty-sixth.
In other words, in the set of thirty-six principles as explained in the Trika: “The most excellent Anuttara, He 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 main mark, of Paramaśiva (or the most excellent Anuttara) is Svātantrya or Absolute Freedom. Although He is one, by His own Power of Absolute Freedom, that is, from His Self, through His Self, and in His Self, He manifests the entire one hundred and eighteen worlds, from Sadāśiva to Kālāgni, which are crowded with countless living creatures.
स निःशेषस्वतन्त्रः परनिरपेक्षत्वात्॥९॥
Sa niḥśeṣasvatantraḥ paranirapekṣatvāt||9||
He (saḥ) (is) completely Free (niḥśeṣa-svatantraḥ) for He is not dependent 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 of others. Even powers such as: Omniscience, omnipotence, etc. are seen elsewhere, but His Absolute Freedom is perceived only in Him.
वृत्तये ॥१०॥
Śeṣāṇāṁ bhūtānāṁ tadaśrayo'sti teṣāṁ vṛttaye||10||
All other beings (śeṣāṇām bhūtānām) depend on Him (tad-āśrayaḥ asti) for their existence (teṣām vṛttaye) - e.g. when they say 'I am human', they borrow the 'I am' from Him.
10. All other beings depend on Him for their existence. (For example, when they say 'I am human', they borrow the 'I am' from Him.)
All other 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 self-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 or domination for Her Freedom or Independence is Śakti or Consciousness of Her Light. This Śakti, the Goddess, is mentioned in the revealed scriptures of Shaivism by the epithets: “Consciousness in Absolute Freedom, Supreme Speech, Principal Supremacy of the Supreme Being, State of Being a Doer or Realizer, Flashing Consciousness, Essence,” and so on.
तच्छक्तेरन्यन्नाम स्पन्दं
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 object, 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 principle of Spanda, which is the abode of the deities beginning with the sense goddesses.
सर्वथा समदर्वा नुपलब्धित्वात्॥१३॥
Sarvathā samadarśī maheśvarastasya na kutrāpi bhedānupalabdhitvāt||13||
The Great Lord (mahā-īśvaraḥ) (is) absolutely (sarvathā) impartial (samadarśī) as He does not see (tasya… anupalabdhitvāt) any difference (bheda) anywhere (na kutrāpi).
13. The Great Lord is absolutely impartial as He sees no difference anywhere.
The Great Lord—Paramaśiva—is absolutely impartial in that He does not experience any difference or duality anywhere. He remains thus absorbed within Himself right now, as it were, since He is beyond space and time, in the Glory of His own Self, as a neutral, as a transcendental Consciousness, as the Witness of all activities pertaining to body and mind.
तस्य न धर्मवंशस्थित्यादिविशेषो विद्यते सर्व त्ऱ
Tasya na dharmavaṁśasthityādiviśeṣo vidyate sarvatra nityakālamekarūpātmatvāt||14||
For 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) at all times and places (sarvatra nityakālam).
14. For Him there is no difference of creed, race, social status and so on, because He is the same Being at all times and places.
For Him there is no difference of creed, race, social status, and so on. That is, there is no distinction of adopted religious belief, ethnic group, position in life, etc., because He is the same Self at all times and places, for He is the identical Self everywhere and at all times. Since here —in this universe composed of subjects, perceptual media, and objects— only one omnipresent, eternal Self experiences Himself as multiple beings endowed with different degrees of radiance, therefore the duality appearing as creeds, races, social status, etc. is undoubtedly a mere divine pastime of this very Supreme Lord.
परभैरवयोगे स्वतन्निसर्गैकत्वस्योपलब्धिरु त्तमार्थः॥१५॥
Parabhairavayoge svatannisargaikatvasyopalabdhiruttamārthaḥ||15||
In Parabhairavayoga (parabhairavayoge), the ultimate Goal (arthaḥ) (uttama) (is) to realize (upalabdhiḥ) one's inherent oneness with Him (sva-tad-nisarga-ekatvasya).
15. In Parabhairavayoga, the ultimate goal is to realize one's inherent unity with Him.
In Parabhairavayoga—in my Yoga—the final Goal, that is, the final Stage, is the realization of one's inherent oneness with Him. Namely, it is the perception of one's natural oneness with Him. This innate oneness with Paramaśiva, which is certainly covered by self-imposed primordial ignorance in the form of Āṇavamala, which will be described later, must be fully revealed in order to attain the supreme Goal in Parabhairavayoga.
तदुपलब्धिः केवलं तदनुग्रहेणैवागन्तुं शक्यत े॥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 come only through His dispensation (also called “Śaktipāta” or “Descent of Power”).
That realization or perception can come only through His dispensation (through His Favor). By His compassion alone, that is, through the descent of His Power alone, a limited individual is able to complete the formidable task of realizing his eternal oneness 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 ्याह
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 practitioner is 'asamartha' or incapacitated (abhyāsinaḥ asamarthatvāt) .
17. No spiritual practice is effective in giving that realization to a person, because the practitioner is 'asamartha' or incapacitated.
No spiritual practice such as meditation, recitation of sacred texts, murmuring of a mantra, etc. is effective or competent in giving that 'realization' or 'perception' to a person - a limited individual - because the practitioner is asamartha or incapable. The main incapacity of this limited individual, which is his absolute helplessness in experiencing Fullness, awakens the remaining long series of additional limitations accompanied by their extra burden of misery.
. लम्॥१८॥
Kasmiṁścicchiṣyānām vyāpārāyābhyāsaḥ kevalam||18||
Spiritual practice(s) (abhyāsaḥ) serve only the purpose of keeping the disciples busy (śiṣyānāṁ vyāpārāya… kevalam) with something (kasmin-cid) .
18. Spiritual practices serve only the purpose of keeping the disciples busy with something.
Spiritual practices such as meditation, breath control, postures, etc. serve only the purpose of maintaining the disciples busy with something, that is, with some activity. The disciple's day is filled with spiritual practices prescribed by his Guru so that he does not get distracted by useless thoughts accompanied by their respective activities that lead to additional pain.
स्वृत्त्यभिधेयस्य "
Svasthānapratyāvṛttyabhidheyasya tīvraprasarasya sahanāya śāntikaravadapyabhyāsaḥ||19||
Spiritual practice(s) (abhyāsaḥ) also act as sedatives (śāntikara-vat api) to tolerate (sahanāya) the intense process (tīvra-prasarasya) of 'coming Home' – that is, realizing 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 practices also act as sedatives to tolerate or endure the intense process - the impetuous process - of 'returning Home', that is, of 'returning to one's Self'. While performing spiritual practices, a disciple experiences inner visions, journeys to various worlds, divine sounds, etc., which remove all the symptoms of depression and lack of faith, and certainly remove the fatigue caused by the many inner changes.
नप्रत्यर्थिभूतं किञ्चिदेवंविधाया उपलब्धेस ्तस्य सङ्कोचबुभूषावर्जय
Na pratyarthibhūtaṁ kiñcidevaṁvidhāyā upalabdhestasya saṅkocabubhūṣāvarjam||20||
There is no obstacle (na pratyarthi-bhūtam kiñcid) to such an act of realization (evaṁvidhāyāḥ upalabdheḥ) except (varjam) His (tasya) will to continue existing (bubhūṣā) in limitation (saṅkoca) .
20. There is no obstacle to such an act of realization except His will to continue existing in limitation.
There is no obstacle or impediment to such an act of 'realization' or 'perception' except His will to continue existing in limitation, that is, except His earnest desire to remain in limitation. Only because He so desires does He continue to live in Samsara or Transmigration—in this ocean of sorrow—for He is not being blocked at all by anything, for He is all obstacles.
न मायाप्रकृत्यहङ्कारादयं दभेदोपलब्धेः कदाचन तस्यापि सर्वविघ्नभु
Na māyāprakṛtyahaṅkārādayaḥ pratyarthibhūtāstadabhedopalabdheḥ kadācana tasyāpi sarvavighnatvāt||21||
Māyā, Prakṛti, ego, etc. (māyā-prakṛti-ahaṅkāra-ādayaḥ) are never obstacles (na… pratyarthi-bhūtāḥ… kadācana) to the act of realizing oneness with Him (tad-abheda-upalabdheḥ), because He is all obstacles (tasya… sarva-vighnatvāt) also (api).
21. Māyā, Prakṛti, ego, etc. are never obstacles to the realization of oneness with Him, because He is all obstacles also.
Māyā, Prakṛti, ego , etc., are never obstacles or impediments to the realization of oneness with Him—to the perception of oneness with the Great Lord—because He is all obstacles or impediments also. As has been taught in the commentary on the previous aphorism, nothing at all is ever obstructing Him anywhere, for all possible obstructions in the form of the group of so-called villains in the universal drama composed of—that is, the group of so-called villains— Māyā, Prakṛti, ego, etc. are this very Great Lord appearing in that way, in that place, and at that time.
द्वयं तेव च तत्त्वम्॥२२॥
Dvayaṁ tadvilāso'dvayameva ca tattvam||22||
Dualism (dvayam) (is) His Play (tad-vilāsaḥ), whereas (ca) non-dualism (advayam eva) (is) the Truth (tattvam).
22. Dualism is His Game, while non-dualism is the Truth.
Dualism is His Play —Paramaśiva's Pastime—whereas non-dualism is the Truth— the Highest Reality . He is only One Being, and this is the Truth that transcends all; but at the same time, He, of His own Will and for His own Delight, becomes “many,” and this is indeed 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) does not think (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 does not think in terms of 'yes or no' but in terms of 'yes and no'.
The Great Lord Paramaśiva does not think in terms of “yes or no,” but in terms of “yes and no.” For example, the limited individual, beset 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 both a liar and a truthful person.”
परभैरवयोग अ धान्मोक्षप्राप्तौ॥२५
Parabhairavayoga ātmopalabdhirmuktisamānārthā bandhānmokṣaprāptau||24||
Self-realization (ātma-upalabdhiḥ) in Parabhairavayoga (parabhairavayoge) (is) synonymous with (samānārthā) Liberation (mukti), in the sense of attaining freedom (mokṣa-prāptau) from bondage (bandhāt) .
24. Self-realization in Parabhairavayoga is synonymous with Liberation, in the sense of gaining freedom from bondage.
Self-realization in Parabhairavayoga is synonymous with Liberation or Emancipation in the sense of attaining freedom from bondage, in short, in the sense of escaping from bondage. In my Yoga, which is based on Divine Knowledge acquired through His Grace, which appears in the form of sixty-four non-dualistic revealed scriptures of Bhairava, such as Mālinīvijaya, Svacchanda, Rudrayāmala, etc. (Along with the very secret Śivasūtra-s, Self-realization — Śivavyāpti — penetration into Śiva) is Liberation. In other words, having completely given up both ignorance of the Self and intellectual ignorance , which will be described later on, attaining full identification with Śiva, characterized by 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) so desires ( icchati) .
25. Slavery occurs when He so desires.
Bondage or servitude takes place when He so desires. Ultimately, when He so decides. While fully absorbed in the Core of His Being, which consists of pure Consciousness and perfect Bliss, He suddenly and by His own Will decides to bind Himself in many wonderful ways just for the sake of experiencing the great wonder of perceiving Himself again and again in all beings, from the amazing Sadāśiva to the minutest creature in this gigantic cosmos.
मुक्तिर्वर्तते यदा स एवमिच्छति॥२६॥
Muktirvartate yadā sa evamicchati||26||
Liberation – absence of bondage – (muktiḥ) happens (vartate) when (yadā) He (saḥ) so desires ( evam ) (icchati).
26. Liberation (absence of bondage) happens when He so desires.
Liberation or Emancipation happens when He so desires, that is, when He so decides. While fully absorbed in the Game of becoming many incarnated beings out of His own Being, which – the Game – is an immeasurable manifestation of His Power, He suddenly and of His own Will decides to free Himself from the manifold and wonderful shackles, just in order to experience the great Wonder of perceiving once again His essential nature, in its extremely pure form within the Core of His own Being consisting of pure Consciousness and perfect Bliss.
सर्वात्मनां महेश्वराशेषैक्यभूतत्वान्नानात ्मवादः प्रत्यादिष्टः॥२७॥
Sarvātmanāṁ maheśvarāśeṣaikyabhāvatvānnānātmavādaḥ pratyādiṣṭaḥ||27||
The theory (vādaḥ) of multiple beings (nānā-ātma) is rejected (pratyādiṣṭaḥ) because all beings are completely one (sarva-ātmanām… aśeṣa-aikya-bhāvatvāt) with the Great Lord (mahā-īśvara).
27. The theory of multiple beings is rejected, for all beings are completely one with the Great Lord.
The multi-being theory is rejected or refuted, for all beings are completely one with the Great Lord, that is, the Supreme Being. Although mala or impurity, which will be described later, is the cause of the difference or duality among all beings, still these multi-living entities cannot be said to be multiple ātmā-s or beings, because such mala or impurity is nondifferent from the one Ātmā or Being, which is a compact mass of Consciousness in Absolute Freedom.
बन्धान्मोक्षः प्राप्तुं शक्यते यतः स्वयं मुक ्त एव॥२८॥
Bandhānmokṣaḥ prāptuṁ śakyate yataḥ svayaṁ mukta eva||28||
Liberation (mokṣaḥ) from bondage (bandhāt) can be achieved (prāptum śakyate) because (yatas) oneself (svayam) is already (eva) liberated (muktaḥ).
28. Liberation from bondage can be achieved because one is already liberated.
Liberation from bondage or servitude can be achieved or obtained because one is already liberated or emancipated. As the next aphorism will explain, if Liberation were not already one's own, then after having achieved 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 these 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 would not be able (saḥ… na śaknuyāt) to attain (yātum) Liberation (muktim), because (yatas) after attaining it (tām labdhvā) he would be able to lose it (saḥ… tad-viyuktaḥ bhavet) again (punar).
29. If one were not liberated now, he would not be able to attain Liberation, because after attaining it, he could lose it again.
If one were not liberated now at this moment, one could not attain Liberation or Emancipation, because after attaining it, one could lose it again. Thus Liberation, being the attainment of His imperishable Freedom, is eternally the possession of all - namely, it is never lost in any way, since it is not an object. That is, since it is not a thing such as a box, a ball, a garment, a shoe, a carriage, an earring, a stove, a bell, etc., since the same Being endowed with peerless Bliss resides in all beings as their innermost perfect I-consciousness.
तस्मान्मुक्तिः सर्वाक्रान्ता च लभ्यार्था तथ ा॥३०॥
Tasmānmuktiḥ sarvākrāntā ca labhyārthā tathā||30||
Therefore (tasmāt), Liberation (muktiḥ) is the possession of all (sarva-ākrāntā) as well as (ca… tathā) the Goal to be achieved (labhya-arthā) .
30. Therefore, Liberation is the possession of everyone, as well as the Goal to be achieved.
Liberation or Emancipation is therefore the possession of all as well as the Goal to be achieved or attained. Liberation is both the possession of all - because all beings are identical with the free Paramaśiva - and the Goal to be achieved, because there is no real realization of the State of the Supreme Being.
अभीक्ष्णप्रश्नापेक्ह टदशायां विशिह परमशिवानुग्रहेण परम्कार 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), at a certain place (viśiṣṭa-deśe) and so on (iti-ādi)', the answer is always the same (sadā samāna-uttaram) : 'Realizing (sākṣātkāraḥ) through the Grace of Paramaśiva (parama-śiva-anugraheṇa ) that one is Paramaśiva (parama-śiva-abheda… iti)' .
31. Regarding the frequently asked question about “what to do under certain circumstances, in a certain place” and so on, the answer is always the same: Realizing by the Grace of Paramaśiva that one is Paramaśiva.
Regarding the frequently asked question about “what to do under certain circumstances, in a certain place” and so on, the answer is always the same: Realization 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 real realization of the Supreme Being, the constant precepts of the Guru point to the acquisition by Paramaśiva’s Grace—through His Compassion—of the Paramaśiva State as the Nucleus of one’s existence.
मुक्तिमुद्दिश्य यावज्जीवु ्यनिष्पत्तयॊ जीवितम्॥३२॥
Muktimuddiśya yāvajjīvenāpradhānāḥ sarvānyaniṣpattayo yato'śīrṣakadehavanmuktihīnaṁ jīvitam||32||
All other attainments (sarva-anya-niṣpattayaḥ) in life (yāvat-jīvena) are secondary (apradhānāḥ) to (uddiśya) Liberation (muktim), for (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 to Liberation, for a life without Liberation is like a body without a head.
All other achievements in life are secondary to Liberation or Emancipation, for a life or existence without Liberation—devoid of Emancipation—is like a body without a head. Even if one could live in the best prison cell, still, since there is no freedom for full enjoyment in one, there would be tremendous suffering and great pain; that is, even if one were excessively prosperous oneself, nevertheless, one could not be completely happy due to one's inability to fully enjoy various experiences.
मुक्तेः परमशेषेण सार्थं जीवितम्॥३३॥
Mukteḥ paramaśeṣeṇa sārthaṁ jīvitam||33||
Life (jīvitam) has full meaning (aśeṣeṇa sārtham) after (param) Liberation (mukteḥ).
33. Life has full meaning after Liberation.
Life or existence is fully meaningful, that is, it is completely full of meaning, after Liberation or Emancipation. Before Liberation—in the state of bondage—only Liberation is most important, because there is no freedom for full enjoyment simply because one does not perceive the Highest Reality. That is, one does not realize one's own essential nature which is a compact mass of Consciousness and Bliss, but instead one sees a dream manufactured by His Māyā; and after Liberation, because there is realization of the Highest Reality, ultimately, because one sees the universe as it is, one's life is fully meaningful because of constant perception of the wonderful essential nature, which is Paramaśiva.
परमशिवदृष्ट्या यज्भ ेनैकत्वमुपलब्धुमसम्थस्य नरस्य दृष्ट्या च यत्किञ्चित्तत्॥३४॥
Paramaśivadṛṣṭyā yajjīvitasañjñaṁ tadvilāsastenaikatvamupalabdhumasamarthasya narasya dṛṣṭyā ca yatkiñcittat||34||
What is (yad… tad) called (sañjñam) life (jīvita) (is) a game (vilāsaḥ) from the point of view of Paramaśiva (parama-śiva-dṛṣṭyā) and (ca) anything else (yad kiñcid tad) from the point of view (dṛṣṭyā) of a limited individual (narasya) who cannot (asamarthasya) realize (upalabdhum) (his) oneness (ekatvam) with Him (tena) .
34. What is called 'life' is a game from the point of view of Paramaśiva, and everything else is from the point of view of a limited individual who cannot realize his oneness with Him.
What is called life is a game or pastime from the point of view of Paramaśiva—from the point of view of the Supreme Being—and everything else is from the point of view of a limited individual—from the point of view of an atomic being—who cannot realize or grasp his oneness or identity with Him, namely, the Supreme Lord. One's life, whether good, bad or a mixture of both, is always a delight-filled game of Paramaśiva because He is one with everything. However, for a limited individual in bondage and attached to thoughts of right and wrong, life is always a pleasure-filled game of Paramaśiva, because He is one with everything. - all of which originates in a dream-like duality filled with ignorance about one's Own Self - life is anything else. For example: “Life is for sense pleasures” or “Life is a torment full of suffering” or “Life is a prison for repaying karmic debts ” etc.
See More ्छया तत्प्रकाशं त्यजति-निषेधयति सङ्कोचं च स्वीकरोति॥३५॥
Ayaṁ maheśvarastadgāmbhīryādunmajjya svecchayā tatprakāśaṁ tyajati-niṣedhayati saṅkocaṁ ca svīkaroti||35||
This (ayam) Great Lord (mahā-īśvaraḥ), coming forth (unmajjya) from His depths (tad-gāmbhīryāt), voluntarily (sva-icchayā) renounces/denies (tyajati-niṣedhayati) His Light (tad-prakāśam) and (ca) accepts (svīkaroti) limitation (saṅkocam).
35. This Great Lord, emerging from His depths, voluntarily renounces/denies His Light and accepts limitation.
This Great Lord—Paramaśiva—coming forth from His depths, voluntarily renounces/denies His Light or Splendor, and accepts/assumes limitation or contraction.
For the manifestation of the impure course consisting of thirty-one categories from Māyā to the earth element, which arises from the complete duality of 'I' and 'This' or Śiva and Śakti, so that these two universes, gross and subtle, appear flashily, He certainly renounces His glorious Light replete with Consciousness and Bliss, which extends from the Śiva category to the Sadvidyā category and is 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 निजाशुद्धिरूप ाणवमलनामधेयः॥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 being. When the Great Lord decides to bring about full limitation, then the first movement in the act of tirodhāna —that is, in the act of concealing His own essential nature consisting of all powers—which appears merely as a great contraction of His Will Power, namely, which appears as a massive contraction of His Fullness in the heart of the Mahāmāyā manufactured by His Māyāśakti (above the category of Māyā and below the category of Sadvidyā), is called Āṇavamala, with its two aspects of: 1. pauruṣājñāna and 2. Bauddhājñāna which will be discussed later.
In other words, this Āṇavamala is certainly the cause of the manifestation of the experients/knowers, known as:
Vijñānākala-s : Those who dwell in the lower portion of the Mahāmāyā, endowed with Light (Śiva) but deprived of Absolute Freedom (Śakti).
Pralayākala-s : Completely identified with the causal body in the form of the void of Māyā.
Sakala-s : Totally identified with the subtle and gross bodies.
एतन्निषेधजन्य उद्भूतान्धकारो मायाख्यः॥३७॥
Etanniṣedhajanya udbhūtāndhakāro māyākhyaḥ||37||
The resultant (udbhūta) darkness (andhakāraḥ) that is produced (janyaḥ) by means of this negation (etad-niṣedha) is known as (ākhyaḥ) Māyā (māyā) .
37. The resulting darkness produced by this negation is known as Māyā.
The resulting darkness produced by this negation is known as Māyā. This Māyā, Drawing a veil, so to speak, over the essential nature of the Great Lord transforms the infinite and all-knowing Śiva into a miserable limited individual who is constantly filled with doubts and whose mind is troubled by error at every step.
Maya is aided by two additional impurities, called:
Māyīyamala and Kārmamala: which consist of a dissemination of duality/differences, and limited doership, in relation 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 principal Powers composed of the śakti-s: Kriyā – Jñāna – Icchā – Ānanda - Cit, respectively.
निःशेषवास्तवीयं माया सा हि स्वस्य शक्तु मात्रा॥३८॥
Niḥśeṣavāstavīyaṁ māyā sā hi svasya śakteravabhāsamātrā||38||
This (iyam) Māyā (māyā) (is) totally 'real' (niḥśeṣa-vāstavī) because (hi) she (sā) (is) only (mātrā) a manifestation (avabhāsa) of His own Śakti or Power (svasya śakteḥ) .
38. This Māyā is completely 'real' because she is only a manifestation of Her own Śakti or Power.
This deceitful Māyā is completely “real” because it is only a manifestation of His own Śakti or Power, that is, of the Absolute Freedom of Paramaśiva. Because in Parabhairavayoga, Māyā is not indescribable as indicated by non-dualistic Vedānta, but rather it is a real manifestation of the Absolute Freedom of the Supreme Lord.
Therefore, Māyā itself acts as a veil placed by the Supreme Being over Himself, so to speak—since there is no other Being than Himself—in order to produce differences/duality. There is no doubt about it.
See More विद्यतेऽस्य The ्वात्॥३९॥
Samāsena parabhairavayoge na kiñcinmohātmakaviśvaṁ vidyate'sya viśvasyāśeṣatāttvikarūpatacchaktyutthitatvāt||39||
Ultimately (samāsena), there is no (na kiñcid… vidyate) illusory universe (moha-ātmaka-viśvam) in Parabhairavayoga (parabhairavayoge), for this universe has appeared (asya viśvasya… utthitatvāt) from His Śakti (tad-śakti), which is (rūpa) all- real ( aśeṣa ).
39. Ultimately, there is no illusory universe in Parabhairavayoga, for this universe has appeared from His Śakti, which is completely Real.
Ultimately, there is no illusory universe in Parabhairavayoga—a universe which is neither real nor unreal—for this universe has appeared from His Śakti—for this universe has emerged from His Absolute Freedom—which is all-Real. Since Paramaśiva possesses Real Absolute Freedom, that is, since He has the capacity to accomplish what is very difficult to accomplish, therefore, to explain the process of universal manifestation, there is absolutely no scope here for a deceptive Māyā which is neither real nor unreal, as indicated by the non-dualistic Vedānta philosophy.
यत्स स्वेच्छया तत्प्रकाशं त्यजति-निषेधयति ्स स्वयं पुनः स्वप्रकाशं स्वीकरिष्यति॥४०॥
Yatsa svecchayā tatprakāśaṁ tyajati-niṣedhayati tatsa svayaṁ punaḥ svaprakāśaṁ svīkariṣyati||40||
Since (yad) He (saḥ) , by His own Will (sva-icchayā) , renounces/denies (tyajati-niṣedhayati) His Light (tad-prakāśam), it is He who (tad saḥ svayam) will accept (svīkariṣyati) His Light (sva-prakāśam) again (punar).
40. Since He, of His own Will, renounces/denies His Light, it is He who will accept His Light again.
Since He, the Supreme Lord, by His own will and according to His own desire, gives up/denies His Light or Splendor, it is He who will accept His Light or Splendor again. Since the Great Lord has performed the process of concealing His own essential nature, consequently, He will, whenever He so desires, reveal His own essential nature, and there is absolutely nothing that a limited individual can do about it, since all the actions of this atomic being depend on Paramaśiva alone.
स्वप्रकाशे पुनस्तत्स्वीकृत एतन् य मोपलब्धिर्वा 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 or Self -realization. When the Supreme Lord says, “I do not wish to remain in bondage, I do not want this state of limitation full of pain any more,” then that is certainly the end of bondage. However, this activity of His called “ Liberation ” is always an activity of His own Will based on reasons known only to Him, and never a decision made forcefully due to devotion, knowledge, celibacy, non-violence, meditation, muttering of a mantra, etc. of a limited individual who is dependent, even for moving himself, on the all-pervading Power of the Great Lord filled with endless Wonder.
एतत्समाप्त्यां न कश्चिन्नरकृतः प्रयत्नः कल् पो यतो नरो min
Etatsamāptyāṁ na kaścinnarakṛtaḥ prayatnaḥ kalpo yato naro māyānantaramāvirbhūtakḷptirbhavati||42||
No (na kaścid) effort (prayatnaḥ) made (kṛtaḥ) by a limited individual (nara) can fulfill this (etad-samāptyām… kalpaḥ), because (yatas) the limited individual (naraḥ) is (bhavati) an invention (kḷptiḥ) which was manifested (āvirbhūta) after (anantaram) Māyā (māyā).
42. No amount of effort by a limited individual can accomplish this, because the limited individual is a figment that was manifested after Māyā.
No effort made by a limited individual—that is, by an atomic being—can accomplish this (be competent to attain Liberation) because the limited individual is a concoction that was manifested after Māyā.
In other words, since the atomic being is a creation unfolded after Māyā, as has been said many times before, no limited individual can attain Liberation by his own efforts because he is a creation issued from the unfathomable Māyā of Paramaśiva and because he is completely dependent on the Great Lord, that is, if an atomic being could attain Emancipation by forcing the Supreme Lord to reveal Himself through his own efforts alone, by devotion, knowledge, celibacy, nonviolence, meditation, muttering of a mantra, etc., then the irresistible Freedom of Paramaśiva would be actually broken, but this is, of course, impossible.
अत एव वशो मायायाः सततमयं नरः॥४३॥
Ata eva vaso 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 being is constantly under the sway of Māyā, in short, subject to Māyā. Through the operation of Māyā, all the brilliant glory of Paramaśiva is “taken away,” so to speak, and as a result, the Great Lord full of eternal delight becomes a miserable creature, living like a plaything in the full service of Māyā in a dreamlike reality crowded with limitation that produces all varieties of miserable experiences such as happiness, unhappiness, etc. , where space and time reign supreme.