Tasmātparabhairavayogottamārthalābhe sarvadākalpo narastasya svaprakāśaniṣedhaprasaropaphalatvāt||44||
Thus (tasmāt) the limited individual (naraḥ) is always incapable (sarvadā akalpaḥ) of attaining (lābhe) the final Goal (uttama-artha) of Parabhairavayoga (parabhairavayoga), for he is a by-product (tasya… upaphalatvāt) of the process (prasara) of negation (niṣedha) of His (sva) Light (prakāśa).
44. Thus the limited individual is always unable to attain the final Goal of Parabhairavayoga, for he is a by-product of the process of denial of His Light.
Thus the limited individual or atomic being is always unable to attain the final Goal of Parabhairavayoga, namely, to attain full Emancipation. For he is a by-product of the process of negation of His Light, namely, because he is a manufactured creation of the inscrutable Māyāśakti—the duality-manifesting power—of Paramaśiva. However, by His causeless Mercy, which appears in the form of intense descent of Power (Bestowal of Grace) and not otherwise, even this miserable limited individual who is prone to error at every step is able to overcome his formidable ignorance and fully realize his oneness with the Light of Paramaśiva, by which he never returns to this distress-filled Transmigration, and there is no doubt about it.
यच्च स सन् निषिद्धतत्प्रकाशे विषये तत्स एवान ्धकारसङ्कुल उच्यते॥४५॥
Yacca sa san niṣiddhatatprakāśe viṣaye tatsa evāndhakārasaṅkula ucyate||45||
And (ca) since (yad) he (saḥ) is existing (san) in the realm (viṣaye) where His Light has been denied (niṣiddha-tad-prakāśe), he is said to be (tad saḥ eva…ucyate) one who is full of (saṅkulaḥ) darkness (andhakāra).
45. And since he is existing in the realm where His Light has been denied, he is said to be one who is full of darkness.
And since he—the limited individual—is existing in the realm where His Light has been denied, that is, in the state where the Light of the Supreme Lord has been rejected, he is said to be one who is full of darkness. Although this atomic being is not fully conscious of his actions, emotions and thoughts actually, still he behaves as if he is conscious of everything in himself, and therefore, since his state looks like a ridiculous imitation of the state of the Great Lord overflowing with Consciousness and Bliss, therefore, I call him by the name of “universal laughingstock.”
प्रकाशं विवरितुमसमर्थं तिमिरं प्रत्युत प्रक ाशस्तिमिरं विवृणोति॥४६॥
Prakāśaṁ vivaritumasamarthaṁ timiraṁ pratyuta prakāśastimiraṁ vivṛṇoti||46||
Darkness (timiram) cannot (asamartham) reveal (vivaritum) the Light (prakāśam), but on the contrary (pratyuta), the Light (prakāśaḥ) reveals (vivṛṇoti) the darkness (timiram).
46. Darkness cannot reveal Light, but on the contrary, Light reveals darkness.
Darkness cannot/is not capable of revealing or manifesting the Light or Splendor, but on the contrary: the Light or Splendor reveals or manifests the darkness. In a limited individual, the darkness crowded with ignorance is incapable of making the luminous State of Paramaśiva arise, but on the contrary, the conscious Light of Paramaśiva compassionately and very gradually makes the atomic being aware of its own darkness, and this certainly puts an end to the endless Transmigration filled with despair.
See More प्रसादतः सम्भाव्यम्॥४७॥
Nara etatsugamatattvārthagrahaṇaṁ kevalaṁ taddivyaprasādataḥ sambhāvyam||47||
Understanding (grahaṇam) this (etad) simple (sugama) truth (tattvārtha) about the limited individual (nare) is possible (kevalam… sambhāvyam) only by His divine favor (tad-divya-prasādataḥ).
47. Understanding this simple truth about the limited individual is possible only by His divine favor.
Understanding this simple truth about the limited individual—that is, perceiving this easy-to-understand truth about the atomic being—is possible only by His divine favor, in other words, it is possible only by Paramaśiva’s Grace. As I said at the beginning of the commentary on Aphorism 44, without the help of the Great Lord, who appears as an intense descent of Power—bestowal of Grace—that quickly destroys what has been created by primordial ignorance during a thousand births, the limited individual cannot advance toward Liberation, because although Paramaśiva’s Grace exists in different intensities everywhere, still His divine favor is available in great quantities—abundantly—only in:
1. Presence of Śiva —who is the Self—,
2. In the form of the sixty-four non-dualistic Bhairavāgama-s.
3. And the human Guru, who is the personification of the Supreme Lord.
बुद्धिकल्पनाय रहणम्॥४८॥
Buddhikalpanāmātreṇaiva janamāgantumanalametadgrahaṇam||48||
This (etad) understanding (grahaṇam) cannot (analam) come (āgantum) to a person (janam) by mere (mātreṇa eva) intellectual (buddhi ) speculation (kalpanā ) .
48. This understanding cannot come to a person through mere intellectual speculation.
This understanding or perception - that is, this act of realization, of grasping - cannot come to a person by mere intellectual speculation, that is, through intellectual inventions, really. The type of intellect I am speaking of in this context is that which, not having been wrought by the speech of the Guru, by Bhairavāgama, etc., constantly gropes in the darkness for an answer to the mystery of existence and shamefully fails in the end. And not the higher intellect, as has been so specified by the sage Kṣemarāja in his explanation of the twelfth aphorism of the third section of the venerable Śivasūtra-s: 'Dhī' is the intelligence expert or skilled in the awareness of The True Essential Nature. Through that higher spiritual intelligence there is siddhi or a realization – that is, a manifestation, a becoming evident – of Sattva , namely, of the subtle internal vibration – parispanda – whose essence is Sphurattā , the sparkling, perfect consciousness of the Self.
योग्यतर्कार्थे भ ४९॥
Yogyatarkārthe bauddhājñānaṁ vināśayitavyam||49||
For proper reasoning (yogya-tarka-arthe), bauddhājñāna or intellectual ignorance (bauddha-ajñānam) must be dissolved (vināśayitavyam).
49. For proper reasoning, bauddhājñāna or intellectual ignorance must be dissolved.
To reason properly, that is, to reason appropriately, bauddhājñāna or intellectual ignorance must be dissolved. Most people think that they are fit for proper reflection on the Highest Reality, but this is only imagination, for no intellect can understand Paramaśiva without the help of Paramaśiva’s Grace, which appears as the sixty-four nondualistic Bhairavāgama-s such as venerable Mālinīvijaya, Svacchanda, Rudrayāmala, Mṛgendra, Mataṅga, Ucchuṣmabhairava, Svāyambhuva, Ānandabhairava, Naiśvāsa, Netra, etc., accompanied by the auspicious Śivasūtra-s; and there is no doubt about it.
बौद्धाज्ञानं देहप्राणादावात्ममानित्वम्॥५० ॥
Bauddhājñānaṁ dehaprāṇādāvātmamānitvam||50||
Bauddhājñāna (bauddha-ajñānam) (is) to consider (mānitvam) that physical body, vital energy, etc. (deha-prāṇa-ādau) are oneself (ātma).
50. Bauddhājñāna is considering the physical body, vital energy, etc., as one and the same.
Bauddhājñāna or ignorance relative to the intellect is to consider the physical body, vital energy, etc. to be one and the same. In other words, it is wrong to think that the inerts, physical body, vital energy, etc., are the Self, replete with Consciousness. My teaching is confirmed by Yogarāja in his explanation of the 60th aphorism of Abhinavagupta's Paramārthasāra, when he described the primordial ignorance consisting of bauddhājñāna along with pauruṣājñāna, which will be discussed later. “ Ajñāna ” is the delusion engendered by primordial ignorance (Āṇavamala), the mark of which is the misconception that the non-Self (body, etc.) is the Self. This is Bauddhājñāna or intellectual ignorance, which is preceded by the misconception that the Self is the non-Self – this is Pauruṣājñāna or ignorance about the Self.
पौरुषाज् See More .
Bauddhājñānocchedastu na paryāptaḥ pauruṣājñānasañjñasya dvitīyājñānaprakārasya sannidherhetoḥ||51||
But (your) removal (ucchedaḥ) of bauddhājñāna (bauddha-ajñāna) is not (na) sufficient (paryāptaḥ), because of (hetoḥ) the presence (sannidheḥ) of the second type of ignorance (dvitīya-ajñāna-prakārasya) called (sañjñasya) pauruṣājñāna or ignorance about the Self (pauruṣa-ajñāna).
51. But the removal of bauddhājñāna is not sufficient, because of the presence of the second type of ignorance called pauruṣājñāna or ignorance about the Self.
But the removal of bauddhājñāna — ignorance of the intellect — is not sufficient for attaining Liberation, because of the presence or proximity of the second type or form of ignorance called pauruṣājñāna or ignorance about the Self. This calamity called pauruṣājñāna has been mentioned by the eminent Abhinavagupta as a boil in the 31st aphorism of his venerable Paramārthasāra, while he describes bauddhājñāna as a blister:
“This darkness which arises even from the darkness, which consists in thinking that non-Self—e.g. body, vital energy, etc.—is Self, can be compared to the great misfortune of having a blister on a boil.”
पौरुषाज्ञानमात्य ॥५२॥
Pauruṣājñānamātmani baddhajanātmakanaramānitvam||52||
Pauruṣājñāna (pauruṣa-ajñānam) (is) considering (mānitvam) that the Self – oneself – (ātmani) is a limited individual (nara), that is, a person in bondage (baddha-jana-ātmaka).
52. Pauruṣājñāna is considering the Self to be a limited individual, that is, a person in bondage.
Pauruṣājñāna, ignorance of the Essential Nature, is considering the Self—Oneself—to be a limited individual, namely, a bonded person. In short, it is wrong to suppose that Paramaśiva is an atomic being, namely, a transmigratory creature. When the Supreme Lord perceives His nondual nature as dual, namely, as a variety of subjects and objects, then He is said to be subject to pauruṣājñāna. Simplified for those whose intellects are weak: When the Free, Blissful, Eternal, Omniscient and Omnipotent Paramaśiva is convinced that “I am a bound, miserable, transient, ephemeral, ignorant and helpless limited individual, consisting of the experients or knowers—sakala and pralayākala— in waking, dreaming, and deep sleep” and as a result perceives the multitude of subjects and objects as different from Himself, then He has discarded His own sublime essential nature and embraced limitation in truth.
पौरुषाज्ञानं मानुषगुरुणा कृताद उच्छिन्नम्॥५३॥
Pauruṣājñānaṁ mānuṣaguruṇā vā śivenaiva vā kṛtāddīkṣāyā ucchinnam||53||
The pauruṣājñāna (pauruṣa-ajñānam) is removed (ucchinnam) by the initiation (dīkṣāyāḥ) performed (kṛtāt) by the human Guru (mānuṣa-guruṇā) or (vā… vā) by Śiva Himself (śivena eva).
53. Pauruṣājñāna is removed by initiation performed by the human Guru or by Śiva Himself.
Pauruṣājñāna is taken away by the initiation performed by the human Guru (the Guru endowed with a gross body) or by Śiva Himself, that is, by the Great Lord Himself. At the right time, by initiation characterized by the dissolution of all thoughts, the human Guru—who is the personification of the Supreme Lord—or even directly the Great Śiva Himself, reveals the Truth to the disciple. In short, although the essential nature of the disciple appeared as a variety of subjects and objects, still Paramaśiva now clearly shows the disciple that his essential nature is completely non-dual, that it is One and not multiple. Simplified for those whose intellects are weak: Paramaśiva makes the disciple aware of the oneness between the two: the oneness of Paramaśiva and disciple, verily.
बौद्धाज्ञानं शिवशास्त्राध्ययनत उच्छिन्नं न चान्यथा॥५४॥
Bauddhājñānaṁ śivaśāstrādhyayanata ucchinnaṁ na cānyathā||54||
Bauddhājñāna (bauddha-ajñānam) is removed (ucchinnam) by the study (adhyayanataḥ) of the scriptures (śāstra) of Śiva (śiva) and (ca) cannot (na) (be removed) otherwise (anyathā).
54. Bauddhājñāna is removed by the study of Śiva's scriptures, and it cannot be removed otherwise.
Bauddhājñāna is removed by the study of scriptures of Śiva and cannot be removed otherwise, namely, it is removed or taken out by the study of scriptures revealed by Bhairava and cannot be taken out otherwise. Pauruṣājñāna is innate because it relates to one's Self, but this bauddhājñāna is not innate since it is relative to one's intellect, and since this ignorance is like that, it is therefore removed by strenuous intellectual effort in the form of deep study of the sixty-four non-dualistic Bhairavāgama-s such as the glorious Mālinīvijaya, Svacchanda, Rudrayāmala, Mṛgendra, Mataṅga, Ucchuṣmabhairava, Svāyambhuva, Ānandabhairava, Naiśvāsa, Netra, etc., accompanied by the venerable Śivasūtra-s, as I implied earlier in the explanation of the forty-ninth aphorism.
. ोऽपूर्णः॥५५॥
Dvidhākārājñānasamucchedaṁ vinā svamuktilābho'pūrṇaḥ||55||
Without (vinā) the complete removal (samucchedam) of both kinds (dvidhākāra) of ignorance (ajñāna), one's (sva) attainment (lābhaḥ) of Liberation (mukti) is not perfect (apūrṇaḥ).
55. Without the complete removal of both kinds of ignorance, the very attainment of Liberation is not perfect.
Without the complete removal of both kinds of ignorance, that is, without the total extirpation of both kinds of ignorance, the actual attainment of Liberation is not perfect or consummated. If only bauddhājñāna is taken away from the disciple, then he would become a learned man devoid of the experience of Liberation, and if only pauruṣājñāna is taken away from the disciple, then he would certainly become a liberated person devoid of the full enjoyment of the experience of Emancipation till the falldown of the body. In short, he could experience Fullness only after death; due to all this, such ignorance of two kinds must certainly be completely removed to attain the experience of Liberation while alive.
दीक्षा च शिवशास्त्राध्ययनं च तस्यानुग्रहप्र दानकृत्यं भवतो यतस्तस्य प्रसादं विना न केनापि तद्बृहत्कार्यं कर्तुं शक्यते॥५६॥
Dīkṣā ca śivaśāstrādhyayanaṁ ca tasyānugrahapradānakṛtyaṁ bhavato yatastasya prasādaṁ vinā na kenāpi tadbṛhatkāryaṁ kartuṁ śakyate||56||
Both initiation and (dīkṣā ca… ca) the studying (adhyayanam) of the scriptures (śāstra) of Śiva (śiva) are (bhavataḥ) His (tasya) act (kṛtyam) of bestowing Grace (anugraha-pradāna ), since (yatas) no one can accomplish (na kena api… kartum śakyate) that gigantic task (tad-bṛhat-kāryam) without (vinā) His (tasya) favor (prasādam).
56.Both initiation and studying of Śiva's scriptures are His act of bestowing grace, for no one can accomplish that gigantic task without His favor.
Both initiation and the study of Śiva's scriptures, in short, the study of the scriptures revealed by Bhairava along with the Śivasūtra-s, are His act of bestowing Grace—His descent of Power—for no one can accomplish such a gigantic task (such a great action) without His favor, in other words, without His help. If Paramaśiva does not want your liberation, then you cannot even approach the human Guru for initiation or even touch his scriptures; but if you get initiation and can study his sublime non-dualistic scriptures such as the Śivasūtra-s, the Mālinīvijayottaratantra, the Svacchandatantra, etc., then you certainly have His approval, and certainly in this regard there is no difference of opinion.
मानुषगुरुः साक्षाच्छिव एव शास्त्रेषु पुनः शि वतुल्य इति स उक्तः स्थूलदेहसन्निधेः॥५७॥
Mānuṣaguruḥ sākṣācchiva eva śāstreṣu punaḥ śivatulya iti sa uktaḥ sthūladehasannidheḥ||57||
The human Guru (mānuṣa-guruḥ) (is) Śiva Himself (śivaḥ eva) in person (sākṣāt), but (punar) in the scriptures (śāstreṣu) He is mentioned as being (saḥ uktaḥ) 'exactly like (tulyaḥ) Śiva (śiva… iti )' because of the presence (sannidheḥ) of the physical body (sthūla-deha).
57. The human Guru is Śiva Himself in person, but in the scriptures it is mentioned that he is 'exactly like Śiva' because of the presence of the physical body.
The human Guru—the Guru endowed with a body composed of bones, flesh, etc.—is Śiva Himself in person (the Free Supreme Lord Himself in person), but in the scriptures—i.e., in the Tantras—it is mentioned that he is “exactly like Śiva” because of the presence of the physical body. Although in the case of the human Guru there is full realization of his oneness with the Great Lord, still he is said to be exactly like Śiva because of the existence of his gross body; in short, on the one hand, the human Guru retains an insignificant physical body, and on the other hand, Paramaśiva is completely devoid of all limitations; in any case, after giving up the mortal body, the human Guru definitely attains full oneness with Paramaśiva.
परभैरवयोगे गू ८॥
Parabhairavayoge gurvājñānuvartanaṁ siddhikāri||58||
Obedience (anuvartanam) to the commands of the Guru (guru-ājñā) (is) the key to success (siddhi-kāri) in Parabhairavayoga (parabhairavayoge).
58. Obedience to the commands of the Guru is the key to success in Parabhairavayoga.
Obedience to the Guru’s commands is the key to success, in other words, obedience to the Guru’s orders gives success in Parabhairavayoga. Because the human Guru is the personification of the Supreme Master, therefore his special and mysterious commands must be obeyed to the letter for the acquisition of Liberation which consists in realizing the oneness of one’s Self with that Supreme Master; but if the human Guru says “To the right” and the disciple goes to the left, or if he says “To the left” and the disciple goes to the right, then such a foolish disciple is undoubtedly prolonging his stay in pain-filled Transmigration.
परभैरवयोगे गुरोरात्मनि भ गुरुणैकत्वसमासादनात्मकः शिष्यार्थः॥५९॥
Parabhairavayoge gurorātmani vilīnasvātmatvarūpastadyathā guruṇaikatvasamāsādanātmakaḥ śiṣyārthaḥ||59||
The goal (arthaḥ) of a disciple (śiṣya) in Parabhairavayoga (parabhairavayoge) is to (rūpaḥ) merge his being (vilīna-sva-ātmatva) into the Self (ātmani) of the Guru (guroḥ), in short (tad yathā), It consists of (ātmakaḥ) becoming one (ekatva-samāsādana) with the Guru (guruṇā).
59. The goal of a disciple in Parabhairavayoga is to merge his being into the Self of the Guru, in short, to become one with the Guru.
The goal or purpose of a disciple in Parabhairavayoga is to merge his self into the Self of the Guru—that is, to merge his self into the Self of the personification of the Supreme Master—in short, to become one with the Guru (or, to put it another way), to attain unity with the personification of Paramaśiva . Since the human Guru is the personification of the Supreme Master, therefore in this Yoga a complete realization that “I am the Light of supreme non-dualism ,” and not that “I am a limited person,” as before in full bondage, constitutes the goal of a disciple. Ultimately, that goal or purpose is the complete attainment of identification with Paramaśiva, who appears as the Self of the human Guru; and obviously, the Self of the human Guru is not his mortal body which is constantly prone to disease and death, but rather, the imperishable Lord of all indeed.
यत्तस्य सङ्कोचस्वीकारात्प्रादुर्भूतं तत् स See More संयोगस्य प्रभोच्छिनत्ति॥६०min
Yattasya saṅkocasvīkārātprādurbhūtaṁ tat sakalājñānatimiraṁ paramaśivātmaguruṇāsya saṁyogasya prabhocchinatti||60||
The Light (prabhā) of this union (asya saṁyogasya) with the Guru, with Paramaśiva (parama-śiva-ātma-guruṇā), removes (ucchinatti) all the darkness of ignorance (tad sakala-ajñāna-timiram), which (yad) appeared (prādurbhūtam) due to His acceptance (tasya… svīkārāt) limitation (saṅkoca).
60. The Light of this union with the Guru, with Paramaśiva, removes all the darkness of ignorance, which appeared due to His acceptance of limitation.
The Light of this union with the Guru, with Paramaśiva—with the personification of the Supreme Lord—removes or dissipates all the darkness of ignorance, which appeared due to His acceptance of limitation—in other words, which became manifest because He accepted limitation. All the darkness called “limitation,” which is a blissful play of the Supreme Lord, is immediately dissipated in the disciple by full realization of oneness with the self-luminous Paramaśiva; and as a result of such realization of his own essential nature—of the disciple’s essential nature—the entire universe appears only as his own effulgence of Light and not as a reality devoid of Consciousness.
भूयश्चाप्ययँ ॥
Bhūyaścāpyayaṁ saṁyogastadanugraheṇa saṁsiddhaḥ||61||
Once again (bhūyas ca api), this (ayam) union (saṁyogaḥ) is completely fulfilled (saṁsiddhaḥ) by His Grace (tad-anugraheṇa).
61. Once again, this union is completely fulfilled by His Grace.
Again, this union is completely accomplished or consummated by His Grace—through the Favor of Paramaśiva. In Parabhairavayoga, the all-pervading Grace of Paramaśiva is absolutely indispensable from every point of view and from beginning to end, because without It, everyone is doomed to a life of bondage, that is, a life of endless transmigration from this body to another body, from this mental fluctuation to another mental fluctuation and so on, and in which there are all kinds of horrible miseries.
योबौद्धपौरुषाज्ञानयोरामिषतां यातो नरः स गुरोरात्मनि विलीनस्वशिष्यात्मत्वरूपकार्यस्य सम्पादनेऽ समर्थवन्मन्यते॥६२min
I bauddhapauruṣājñānayorāmiṣatāṁ yāto naraḥ sa svagurorātmani vilīnasvaśiṣyātmatvarūpakāryasya sampādane'samarthavanmanyate||62||
The limited individual (naraḥ) who (yaḥ) has fallen prey (āmiṣatām yātaḥ) to bauddhājñāna and pauruṣājñāna (bauddha-pauruṣa-ajñānayoḥ) is considered (saḥ… manyate) 'asamartha' –disabled– (asamartha-vat) in relation to fulfill (sampādane) the task (kāryasya) of merging his 'disciple' self (vilīna-sva-śiṣya-ātmatva-rūpa) into the Self (ātmani) of his Guru (sva-guroḥ).
62. The limited individual who has fallen prey to bauddhājñāna and pauruṣājñāna is considered 'asamartha' (unfit) in relation to the task of merging his 'disciple' self into the Self of his Guru.
The limited individual or atomic being who has fallen prey to bauddhājñāna and pauruṣājñāna— the two kinds of ignorance relating to the intellect and the Self—is considered as 'asamartha' —or unfit—in regard to accomplishing the task of merging his 'disciple' self into the Self of his Guru. That is, in regard to completing the task of merging his 'disciple' self into the Self of the personification of the Supreme Master. This is certainly a special feature in Trika-based Parabhairavayoga: that the disciple or limited individual is not considered to be a qualified person or samartha, for if he were so, then he would be a Guru and not a disciple. Thus he is actually fully dependent on the Grace of Paramaśiva, namely, he is subject to the Favor of the Guru, in regard to accomplishing that very difficult task which at first glance appears to be very easy in the opinion of bewildered people.
स तद्विभवरूपप्रकाशनिह शुद्धेरसय
Sa tadvibhavarūpaprakāśaniṣedhādāvirbhūtānnijāśuddherasamartho'sti||63||
He is (saḥ…asti) disabled (asamarthaḥ) because of His own impurity (nija-aśuddheḥ) which appeared (āvirbhūtāt) due to His denying (tad…niṣedhāt) His own (tad) Light (prakāśa) , His own (tad) Glory (vibhava-rūpa).
63. He is incapacitated because of his own impurity which appeared because He denied His own Light, His own Glory.
The disciple is crippled because of his own impurity, which manifested because He denied His own Light, His own Glory, that is, because He denied His own Splendor, His own Greatness. The inherent impurity of the disciple—the limited individual—is simply Āṇavamala , which emerges because the overly playful Great Lord decides to deny His all-pervading Light and manifests a universe full of differences (duality) with respect to subjects and objects.
. ूर्णज्ञानेन रहितः॥६४॥
Etadasamarthatvasāmarthyācca naraḥ paramārthasvabhāvapūrṇajñānena rahitaḥ||64||
As a result of (sāmarthyāt ca) this (etad) incapacity (asamarthatva), a limited individual (naraḥ) lacks (rahitaḥ) perfect knowledge (pūrṇa-jñānena) about the nature (sva-bhāva) of the Supreme Reality (parama-artha).
64. As a result of this incapacity, a limited individual lacks perfect knowledge about the nature of the Supreme Reality.
As a result of this inability, a limited individual lacks perfect knowledge about the nature of the Supreme Reality. Or to put it differently, because of this incompetence, an atomic being is devoid of the highest wisdom about the nature of Paramaśiva. Because the disciple is extremely incompetent, he lacks satisfactory knowledge about the true nature of the Highest Reality called Paramaśiva, but unfortunately, he certainly remains full of these false notions which have already been discussed in earlier aphorisms of this book: 'I am the physical body,' 'I live due to the vital energy,' 'I am a limited individual,' and so on.
तस्ह ुं न सर्वथा शक्यते सा तत्प्रसादत उच्छिन्नैव॥६५॥
Tasya bandhanasthitiḥ svaprayatnaistenocchettuṁ na sarvathā śakyate sā tatprasādata ucchinnaiva||65||
His (tasya) state (sthitiḥ) of bondage (bandhana) cannot be removed (ucchettum na… śakyate) by himself (tena) through his own efforts (sva-prayatnaiḥ) in any possible way (na sarvathā); it is removed (sā… ucchinnā eva) only by His favor (tad-prasādataḥ).
65. His state of bondage cannot be removed by himself through his own efforts in any possible way; it is removed only through His favour.
His bondage cannot be removed by himself through his own efforts in any possible way. It is removed only by His favor. Ultimately, by the Grace of Paramaśiva. As stated before, this limited individual transformed into a disciple by the Favor of the Great Lord cannot at all escape from the all-pervading bondage through his own efforts, no matter how persevering and energetic he may be; why? Because such a disciple is completely disabled by Āṇavamala; for this very reason, bondage is eradicated by the Grace of Paramaśiva and not otherwise. In Parabhairavayoga, this teaching must be understood or else there will be no progress.
यावत्परमशिवस्य दिव्यविलासौ मुक्तिबन्धौ ताव न्नरस्य सततौ पीडाप्रभवौ तावेव॥६६॥
Yāvatparamaśivasya divyavilāsau muktibandhau tāvannarasya satatau pīḍāprabhavau tāveva||66||
While (yāvat) bondage and Liberation (mukti-bandhau) are a divine play (divya-vilāsau) in the case of Paramaśiva (parama-śivasya), they (tāvat… tau eva) (are) a constant (satatau) source (prabhavau) of suffering (pīḍā) in the case of the limited individual (narasya).
66. While bondage and liberation are a divine play in the case of Paramaśiva, they are a constant source of suffering in the case of the limited individual.
While bondage and Liberation (bondage and Emancipation) are a divine game or superhuman pastime in the case of Paramaśiva, the Highest Reality, they are a constant source of suffering in the case of the limited individual. In other words, they are an incessant cause of pain in the case of the disciple. For Paramaśiva, the Lord of everything, bondage and Liberation are a Pastime full of Supreme Bliss; however, for the disciple, whose happiness in life is even another kind of suffering, this pair—bondage and Liberation—becomes a cause of much pain. Why? Because bondage is synonymous with suffering, and Liberation requires tremendous endeavors that are in the nature of pain. Nevertheless, after attaining Emancipation, the disciple realizes that there is no bondage and Liberation from bondage, for Paramaśiva, who is incomparable Bliss, is all alone.
नरस्य यावज्जीवं कृच्छ्राणि सर्वाणि स्वबन्धम ूलानि न चान्ये वस्तुनि॥६७॥
Narasya yāvajjīvaṁ kṛcchrāṇi sarvāṇi svabandhamūlāni na cānye vastuni||67||
All (sarvāṇi) the problems (kṛcchrāṇi) that a limited individual has (narasya) during his life (yāvat-jīvam) are rooted in his bondage (sva-bandha-mūlāni) and (ca) not (na) in anything else (anye vastuni).
67. All the problems a limited individual has during his life are rooted in his bondage and nothing else.
All the problems or difficulties that a limited individual or atomic being has during his life, from birth to death, are rooted in his bondage or bondage and not in anything else. Since the limited individual has no real Self, and instead he calls “I” a multitude of accumulated impressions whose form is ego, therefore he has innumerable problems arising from his untamed ignorance; however, such difficulties have to do with inner bondage and not with external subjects and objects; and in fact, his conviction regarding external subjects and objects as the cause of his problems clearly shows the extent of the absence of Self-knowledge in him.
तस्मिन्सततमवधानल ्धः॥६८॥
Tasminsatatamavadhānaṁ dātumasāmarthyābhiprāyo bandhaḥ||68||
Bondage (bandhaḥ) means the inability (asāmarthya-abhiprāyaḥ) to remain focused (avadhānam dātum) on Him (tasmin) constantly (satatam).
68. Bondage means the inability to stay focused on Him constantly.
Bondage or servitude means: Inability to keep one's focus or concentration on Him—on Paramaśiva—constantly (all the time). Before Liberation, a limited individual is unable to keep his focus always on the sublime Lord—on his own essential nature or real Self. Even if he is a disciple desiring Liberation and practicing assiduously, however, once one realizes the Self, concentration on Paramaśiva becomes firm and effortless; that is the difference.
साधनायामध्यात्ममार्गु ्धयः॥६९॥
Sādhanāyāmadhyātmamārge sahasodgamiṣyanti siddhayaḥ||69||
During the sādhanā (sādhanāyām) (or) spiritual path (adhyātma-mārge), supernatural powers (siddhayaḥ) will appear (udgamiṣyanti) suddenly (sahasā).
69. During the sādhanā or spiritual path, supernatural powers will suddenly appear.
During the sadhana or spiritual path, supernatural/superhuman powers will suddenly/unexpectedly appear/manifest. When the disciple concentrates on Spanda again and again, then multiple powers naturally appear as a result of his practice; for example, as stated by the venerable Patanjali: “knowledge of the minds of others”, “knowledge of previous births”, “invisibility”, “knowledge of the worlds”, “cessation of hunger and thirst”, “movement through space”, and so on.
See More पातयेयुस्ताः॥७०॥
Tena tādṛksiddhayaḥ sarvāstyaktavyā yatastaṁ pātayeyustāḥ||70||
One should give up (tena… tyaktavyāḥ) all (sarvāḥ) such supernatural powers (tādṛk-siddhayaḥ) for (yatas) they may bring about one's downfall (tam pātayeyuḥ tāḥ).
70. One must abandon all such supernatural powers as they could bring about one's downfall.
One should give up or leave all such supernatural/superhuman powers, for they may cause one's downfall. In any case, all such supernormal powers emerging from Spanda or Shakti must be completely given up to attain Liberation; why? Because they are limited, they are a distracting factor and lead the disciple back to Transmigration fraught with terrible affliction. This teaching is confirmed by Patanjali in his venerable Yoga Aphorisms through the 37th aphorism of the chapter dealing with supernatural powers:
“These (superhuman powers) are obstacles or hindrances in Samadhi, but achievements in Vyutthana – that is, in the ordinary state of consciousness in which the mind fluctuates.”
तस्य न्यत्वाभिप्राया मुक्तिः॥७१॥
Tasminsatatamavadhānaṁ dātuṁ sāmarthyātmakabandhaśūnyatvābhiprāyā muktiḥ||71||
Liberation (muktiḥ) means (abhiprāyā) absence of (śūnyatva) bondage (bandha) or the ability (sāmarthya-ātmaka) to remain focused (avadhānam dātum) on Him (tasmin) constantly (satatam).
71. Liberation means absence of bondage, or the ability to stay focused on Him constantly.
Liberation means “absence of bondage” or “the ability to remain focused on Him constantly.” In other words, emancipation means “absence of bondage” or “the competence to concentrate on Paramaśiva all the time.” As mentioned above in my explanation of the 68th aphorism, the state of Liberation, which is entirely devoid of Āṇavamala, consisting of lack of Fullness, is characterized by constant and effortless focus on the Great Lord, namely, there is actually concentration on the Highest Reality full of irresistible Freedom. In short: The liberated person is not concentrated on Paramaśiva by effort, but on the contrary, he is naturally absorbed in the Supreme Being day and night.
स्वशक्तीनां विस्तार इति मुक्तेर्निर्वचनान् तरम्॥७२॥
Svaśaktīnāṁ vistāra iti mukternirvacanāntaram||72||
Another (antaram) definition (nirvacana) of Liberation (mukteḥ) (is) 'expansion (vistāraḥ) of one's own Powers (sva-śaktīnām… iti)'.
72. Another definition of Liberation is 'expansion of one's own Powers'.
Another definition of Liberation or Emancipation is: “Expansion of one’s own Powers” i.e., of one’s own Powers of Consciousness, Bliss, Will, Knowledge and Action. Before Liberation, in bondage, the five Powers named: Powers of Consciousness, Bliss, Will, Knowledge and Action, belonging to the Great Śiva appearing as the disciple, are heavily contracted due to the presence of mala -sama. –the three impurities–. However , after Liberation, those same Powers are experienced by Him as fully expanded; this is another way of describing the State of Freedom attained by the great Yogi with the help of the unfathomable Grace of the amazing Paramaśiva.
सङ्कोचे यावत्स्वयं वर्तते तावदतिसङ्कुचितशक ्तिः सोver दानेऽसमर्थत्वं विद्३॥
Saṅkoce yāvatsvayaṁ vartate tāvadatisaṅkucitaśaktiḥ so'rthāttasminsatatāvadhānaṁ dāne'samarthatvaṁ vidyate||73||
As long as (yāvat) one lives (svayam vartate) in limitation (saṅkoce), his own Powers are heavily contracted (tāvat ati-saṅkucita-śaktiḥ saḥ), which implies (arthāt… vidyate) a state of inability (asamarthatvam) with reference to always remaining focused (satata-avadhānaṁ dāne) on Him (tasmin).
73. As long as one lives in limitation, his own Powers are heavily contracted, which implies a state of inability to remain ever focused on Him.
As long as one lives in limitation, his own powers are heavily contracted, which implies a state of inability to remain always focused—that is, to remain continuously concentrated—on Paramaśiva. As I said in the previous aphorism, in bondage, the five powers called the Powers of 1. Consciousness, 2. Bliss, 3. Will, 4. Knowledge, and 5. Action are heavily contracted. For example, “I cannot do that but only this,” “I am here but not there,” “I know this but not that,” and so on. And as a result, there is this absurd inability to fully experience one’s own essential nature day and night without making any special effort.
सद्यः कृतो मुक्तिप्रसरोऽतिसङ्कोचात्तु तं स्वयं चिरस्थिततयानुभवति॥७४॥
Sadyaḥ kṛto muktiprasaro'tisaṅkocāttu taṁ svayaṁ cirasthitatayānubhavati||74||
The process (prasaraḥ) of Liberation (mukti) is performed (kṛtaḥ) at one time (sadyas), but (tu) due to heavy limitation (ati-saṅkocāt), one experiences it (tam svayam… anubhavati) as lasting a long time (cira-sthitatayā).
74. The process of Liberation takes place in one go, but due to the heavy limitation, one experiences it as if it lasted a long time.
The process of Liberation or Emancipation takes place or is accomplished at one time—immediately—but due to the heavy limitation one experiences or perceives it as taking a long time. Because Paramaśiva is timeless—not in the dimension of time—the process of Emancipation from bondage in the case of the disciple occurs instantaneously; however, before Liberation, because the disciple is under the sway of the goddess Time, he generally considers the process to take many years.
यदा स्वयमन्ततो मुक्तो भवति तदा स कदाचित्केनच िदनुपहततया स्वात्मानमनुभश यन्निर्पादयति॥७५॥
Yadā svayamantato mukto bhavati tadā sa kadācitkenacidanupahatatayā svātmānamanubhavati yannirargalacamatkāramutpādayati||75||
When (yadā) one becomes (svayam… bhavati) finally (antatas) liberated (muktaḥ), he experiences (tadā saḥ… anubhavati) that his own Self –Paramaśiva– (sva-ātmānam) was never affected by anything (kadācid kenacid anupahatatayā), which (yad) generates (utpādayati) overwhelming astonishment (nirargala-camatkāram).
75. When one becomes finally liberated, he experiences that his own Self, Paramaśiva, was never affected by anything, which creates overwhelming wonder.
When one becomes finally liberated, he experiences that his own Self, Paramaśiva, was never affected by anything, which produces overwhelming wonder. Before Liberation, the disciple is convinced that, “During my life I am affected by many things, such as my own actions, the actions of others, diseases, bad weather, attachment and the like,” because in him, due to limitation, there is association of the real Self with the group of ego, body, etc.; but when he attains Liberation, then the disciple fully experiences that the real Self , whose nature is Paramaśiva, is never touched by anything; and as I said in the aphorism, such a revelation produces in him overwhelming wonder replete with the highest Bliss.
यदा स्वयमन्ततो मुक्तो भवति तदा स नित्यमुक्तत यात्मानमनुभवति॥७६॥
Yadā svayamantato mukto bhavati tadā sa nityamuktatayātmānamanubhavati||76||
When (yadā) one becomes (svayam… bhavati ) finally (antatas) liberated (muktaḥ), he experiences (tadā saḥ… anubhavati) that he was always liberated (nitya-muktatayā ātmānam).
76. When one finally becomes liberated, he experiences that he was always liberated.
When one becomes finally liberated, he experiences or perceives that he was always—constantly—liberated. And when Liberation dawns on the disciple because he has stopped associating the real Self—his own essential nature—with the group of ego, body, etc. , then he realizes that he was uninterruptedly Liberated; that is, his experience is certainly 'I am constantly Paramaśiva'. Therefore, there is not one Paramaśiva before Liberation and another Paramaśiva after Liberation, but rather there is only one Paramaśiva who is hidden and revealed.
मुक्त्यां तद्विभवस्य विपुलानुभवस्य हेतोः स् वयँ
Muktyāṁ tadvibhavasya vipulānubhavasya hetoḥ svayaṁ svasthūlaśarīrātparihātuṁ śaknuyāt||77||
During Liberation (muktyām), one may (svayam… śaknuyāt) lose (parihātum) his (sva) physical body (sthūla-śarīrāt) because of (hetoḥ) the massive Experience (vipula-anubhavasya) of His Glory (tad-vibhavasya).
77. During Liberation, one might lose his physical body due to the massive Experience of His Glory.
During Liberation or Emancipation, one may lose or be deprived of his physical body because of the massive Experience of His Glory (i.e., because of the massive Experience) of Paramaśiva's Greatness. The wonder of discovering that one's Self has never been affected by anything is so intense that during the process of Liberation the disciple runs the risk of losing his body; however, he does not really care about that because of the constant stream of immeasurable Bliss he is experiencing.
यदा ्युदाह्रियेत॥७८॥
Yadi śarīramatijīvettarhi sa svayaṁ jīvanmukta ityudāhriyeta||78||
If (yadi) the body (śarīram) survives (atijīvet), one (tarhi saḥ svayam) is called (udāhriyeta) Jīvanmukta or liberated while alive (jīvat-muktaḥ iti).
78. If the body survives, one is called Jīvanmukta or liberated while alive.
If the body survives, in short, if it does not die, one is called a Jīvanmukta or liberated while alive. If the physical body of the disciple survives after the experience of irresistible Freedom, then he is said to be a Jīvanmukta or one who remains in the body even after Liberation; and this is always for the welfare of all people, there is no doubt about it. But to attain full unity with Paramaśiva, the Great Yogi will have to wait for the remaining prārabdhakarma to be exhausted; I will speak later on about this mysterious teaching.
यदि शरीरं म्रियेत तर्हि स स्वयं विदेहमुक्त इत ्याख्यायेत॥७९॥
Yadi śarīraṁ mriyeta tarhi sa svayaṁ videhamukta ityākhyāyeta||79||
If (yadi) the body (śarīram) dies (mriyeta), one (tarhi saḥ svayam) is called (ākhyāyeta) Videhamukta or liberated after leaving the body – that is, after the body dies – (videha-muktaḥ iti).
79. If the body dies, one is called Videhamukta or liberated after leaving the body (i.e., after the body dies).
If the body dies, in other words, if it does not survive, one is called Videhamukta or liberated after leaving the body – that is, after the body dies. When the intensity of the descent of Power in the form of the acquisition of irresistible Freedom becomes excessive, then the physical body necessarily passes away and the Great Yogi becomes a Videhamukta. After that, he remains here as a compact mass of Free Consciousness.
धृतशरीरस्य विमुक्तजनस्य च त्यक्तशरीरस्य मोक ्षितजनस्य चायं विशेषो मुक्तिं लभमानं तज्जनं निरीक्षमाणैः केवलमुपलभ्यते॥८०॥
Dhṛtaśarīrasya vimuktajanasya ca tyaktaśarīrasya mokṣitajanasya cāyaṁ viśeṣo muktiṁ labhamānaṁ tajjanaṁ nirīkṣamāṇaiḥ kevalamupalabhyate||80||
This (ayam) difference (viśeṣaḥ) between a liberated person (vimukta-janasya) who retains the body (dhṛta-śarīrasya) and (ca… ca) a –lit. a liberated person– (mokṣita-janasya) who leaves the body (tyakta-śarīrasya) is perceived (kevalam upalabhyate) only by those who are observing (nirīkṣamāṇaiḥ) that person (tad-janam) as he attains (labhamānam) Liberation (muktim).
80. This difference between a liberated person who retains the body and one who leaves the body is only perceived by those who are observing that person while he attains Liberation.
This difference or distinction between a liberated person retaining the body and one giving up the body is perceived only by those who are observing that person attaining Liberation. When the Great Yogi is attaining Emancipation, the difference between a Jivanmukta and a Videhamukta is relevant only with reference to the spectators and not with reference to the Great Yogi, due to his perfect absorption in the Magnificent Paramaśiva.
मुक्तेः पश्चाद्यद्यदीदृङ्ख ि तत्तत्स कर्तुं कल्पः॥८१॥
Mukteḥ paścādyadyadīdṛṅnirmuktajana icchati tattatsa kartuṁ kalpaḥ||81||
After (paścāt) Liberation (mukteḥ), such a free person (īdṛk-nirmukta-janaḥ) can (kalpaḥ) do (kartum) whatever he desires (yad yad… icchati… tad tad saḥ).
81. After Liberation, such a free person can do whatever he wishes.
After Liberation, such a free (unbound) person can do anything he wants. When he was a disciple, the aggregate of right and wrong —dos and nos— was relevant. But now, after realizing that “I am the all-pervading Paramaśiva Himself, endowed with all Powers,” such regulations are unnecessary. In short, the Great Yogi can do anything he wants, for the universe has actually become his own playground.
प्रारब्धकर्म विहाह ॥
Prārabdhakarma vihāya vimuktajano'nanyakarmaḥ||82||
Apart from prārabdhakarma – karma that has already begun to bear fruit – (prārabdha-karma vihāya), the liberated person (vimukta-janaḥ) has no other karma (an-anya-karmaḥ).
82. Apart from prārabdhakarma (karma that has already begun to bear fruit), a liberated person has no other karma.
Apart from prārabdhakarma (karma that has already begun to bear fruit), the liberated person has no other karma. Namely, he is not in possession of any other karma. As I indicated earlier in the commentary on the 78th aphorism, the Jīvanmukta has only prārabdhakarma; ultimately, he has to experience the good and bad fruits of prārabdhakarma. But in the case of this Great Yogi, there is no new karma arising from his actions, and accordingly, there is no new good and bad fruits. All this is due to his attainment of the Power of Freedom. and at the end, when the prārabdhakarma of this Jīvanmukta is exhausted, after the fall of the body, he completely merges into Paramaśiva.
तस्मात्स यत्किञ्चित्कर्म करणे शक्नोति न तु कदाचित्तत्कर्मविषयं शुभफलमितरद्वादत्ते॥८३॥
Tasmātsa yatkiñcitkarma karaṇe śaknoti na tu kadācittatkarmaviṣayaṁ śubhaphalamitaradvādatte||83||
Therefore (tasmāt), he can (saḥ… śaknoti) do (karaṇe) any (yad kiñcid) action (karma) and never (na tu kadācid) receive (ādatte) the good or bad fruit (śubha-phalam itarat vā) from (viṣayam) that (tad) action (karma).
83. Therefore, he can do any action and never receives any good or bad fruit from that action.
Therefore the Jīvanmukta can do any action and never receives the good or bad fruit connected with that action (i.e. the good or bad fruit) related to that activity. Since in the case of this Great Yogi there is no generation of new karma, whatever he wants to do, he is able to do it without receiving the good and bad fruit connected with that action. This is why a genuine Guru has the freedom to elevate his own disciples through any action, but he never receives the fruits connected with that activity.
तेन यद्यपि नान्यत्किञ्चित्कर्तव्यं तथापि स सर्वदा॥८४॥
Tena yadyapi nānyatkiñcitkartavyaṁ tathāpi sa sotsāhamanyajanotkarṣaparaḥ sarvadā||84||
There is nothing else for him to do (tena yadi api na anyat kiñcid kartavyam), and yet (tathā api) he (saḥ) is always actively engaged (sotsāham… paraḥ) sarvadā) in elevating (utkarṣa) others (anya) people (jana).
84. There is nothing else for him to do, and yet he is always actively engaged in uplifting other people.
There is nothing else for the Jīvanmukta to do, and yet he is always actively engaged in uplifting other people. In other words, he is still constantly and diligently engaged in uplifting other people. Even though there is nothing else for the Great Yogi to do because he has already done everything that needs to be done, still, out of causeless compassion, he is incessantly and very mysteriously engaged in promoting the spiritual welfare of others until the body falls down.
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Sa samāptātmopalabdhirūpamānuṣasattārthaḥ||85||
He (saḥ) has fulfilled the Goal of human existence, namely, Self-realization (samāpta-ātma-upalabdhi-rūpa-mānuṣa-sattā-arthaḥ) .
85. He has fulfilled the Goal of human existence, namely, Self-Realization.
He, the Jīvanmukta, has fulfilled the goal of human existence, namely, Self-Realization. That is, he has achieved the goal of human existence called Self-Recognition. The Great Yogi has fully attained Self-Realization. He clearly experiences, “I am the Free Paramaśiva, endowed with infinite Greatness.” This being so, what more can one say in this regard? In any case, to continue the delight in the Nectar of the Knowledge of Śiva, I shall continue to comment on the following aphorisms.
यदुपलब्धमहेश्वरैक्वः स जन्मा॥८६॥
Yadupalabdhamaheśvaraikatvaḥ sa tanniṣprayojanānyajanmā||86||
Because (yad) he has realized his oneness with the Great Lord –Paramaśiva– (upalabdha-mahā-īśvara-ekatvaḥ saḥ) , there is no necessity for him for another birth (tad niṣprayojana-anya-janmā).
86. Because he has realized his oneness with the Great Lord (Paramaśiva), there is no need for another birth for him.
Because he - the Jīvanmukta - has realized his oneness/identity with the Great Lord/Paramaśiva, there is no need for him for another birth. That is, another birth is not necessary for him. In Samsāra or Transmigration, moving from one body to another body is significant as long as one does not realize the Self; but after Liberation characterized by full or perfect realization/perception of the Self, the Great Yogi, without resorting to the Powers of perception and action endowed with physical organs, such as ears, skin, eyes, etc., can hear, touch, see, taste, smell, speak, take, move and enjoy ; so, what is the point of another birth of taking/receiving another body in his case?
गुरुतां वाध्यात्मकवितां वा यत्किञ्चनभाविता ं वा तज्जनो ख परोत्कर्षासक्तः॥८७॥
Gurutāṁ vādhyātmakavitāṁ vā yatkiñcanabhāvitāṁ vā tajjano gantuṁ kṣamaḥ sa punarnityaṁ parotkarṣāsaktaḥ||87||
That (tad) person (janaḥ) may (kṣamaḥ) become (gantum) a Guru (gurutām), a spiritual poet (adhyātma-kavitām) or (vā… vā… vā) anything else (yad kiñcana-bhāvitām), but (punar) he (saḥ) is all the time looking to (nityaṁ… āsaktaḥ) elevate (utkarṣa) others (para).
87. That person may become a Guru, a spiritual poet or anything else, but he is all the time looking to uplift others.
Such a person, such a Jīvanmukta, is capable of becoming a Guru, a spiritual poet or anything else, but nevertheless he – such a person – is all the time looking to uplift others. That is, he is engaged only in uplifting other people. Such a Jīvanmukta may become a Guru, a spiritual poet or anything else, but in spite of his role after Emancipation, he continuously aims at the upliftment of all beings to the state of the amazing Paramaśiva who is the Self of all, verily.
यावज्जीवं तज्जनः परमशिवतुल्यः स्थूलदेहसन्न िधेर्यथा पूर्वं मयोक्तम्॥८८॥
Yāvajjīvaṁ tajjanaḥ paramasivatulyaḥ sthūladehasannidheryathā pūrvaṁ mayoktam||88||
As long as such a person lives (yāvat-jīvam tad-janaḥ), he is exactly like (tulyaḥ) Paramaśiva (parama-śiva) because of the presence (sannidheḥ) of the physical body (sthūla-deha), as (yathā) I mentioned (mayā uktam) before (pūrvam).
88. As long as such a person lives, he is exactly like Paramaśiva because of the presence of the physical body, as I mentioned previously.
As long as such a person lives - as long as such a Jīvanmukta possesses a gross body - he is exactly like - similar to - Paramaśiva, because of the presence of the physical body, as I mentioned before. As I indicated earlier when I spoke about the human Guru in the 57th aphorism: On the one hand, the Jīvanmukta is called “one who is exactly like Paramaśiva”, since he retains the body, that is, since he retains a temporary sheath provided with physical organs such as ears, skin, eyes, etc. , and, on the other hand, the Self-luminous Paramaśiva, who is a compact mass of Freedom, is certainly not really like that.
स्वदेहपाते स परमशिवविलीनः स्थूलदेहाभावाच्च निःशेषेण तद्भूयत्वं प्राप्तः॥८९॥
Svadehapāte sa paramasivavilīnaḥ sthūladehābhāvācca niḥśeṣeṇa tadbhūyatvaṁ prāptaḥ||89||
When his body falls down (sva-deha-pāte), he (saḥ) merges into Paramaśiva (parama-śiva-vilīnaḥ) and (ca) becomes fully Him (niḥśeṣeṇa tad-bhūyatvaṁ prāptaḥ) due to the absence (abhāvāt) of the physical body (sthūla-deha).
89. When his body falls down, he merges into Paramaśiva and becomes fully Him due to the absence of the physical body.
When his body falls down - when death comes to such a person - the Jīvanmukta merges into Paramaśiva, that is, he merges into the Great Lord and becomes fully Him, due to the absence of the physical body. When the Jīvanmukta's body falls down, he merges into the Bright Lord, namely, he becomes the Glorious Paramaśiva due to the complete elimination of the body. By repetition of the teachings a strong impression is made on the mind of the reader.
विमुक्तजनदिव्यज्ञानमूलो न तु बद्धजनपरिमितज ्ञानमूलो मुक्तिमार्गोऽयं परभैर्वयोगो नाम॥९०॥
Vimuktajanadivyajñānamūlo na tu baddhajanaparimitajñānamūlo muktimārgo'yaṁ parabhairvayogo nāma||90||
This (ayam) path (mārgaḥ) of Liberation (mukti) called (nāma) Parabhairavayoga (parabhairavayogaḥ) is rooted in (mūlaḥ… mūlaḥ) the divine (divya ) Knowledge (jñāna ) of the liberated (vimukta ) person (jana ) and not (na tu) in the limited knowledge (parimita-jñāna) of a person (jana) in bondage (baddha).
90. This path of Liberation called Parabhairavayoga is rooted in the Divine Knowledge of the liberated person and not in the limited knowledge of a person in bondage.
This path of liberation called Parabhairavayoga is rooted in the divine knowledge of the liberated person and not in the limited knowledge of a bonded person. That is, it is firmly based on the divine wisdom flowing from the group/community of Videhamukta-s and Jīvanmukta-s and not on the contracted knowledge of a conditioned being. Broadly speaking, there are two types of humanity: On the one hand, the first class of humanity, being composed of conditioned beings and being characterized by unending suffering even in the midst of pleasures, is cradled in the arms of Māyā; and on the other hand, the second class of humanity, consisting of perfectly awakened beings who know the Highest Reality through the Grace of Paramaśiva, is characterized by eternal bliss under all circumstances. In this way my Parabhairavayoga comes from the second type of humanity consisting of blissful beings whose individuality has dissolved into the Self of all and certainly not from the first type of humanity consisting of unawakened animal-like beings who retain their miserable individuality.
सङ्कोचवर्तिनो जनस्याखिलं ज्ञानं तस्य तीव्रत रबन्धत्वं यातम्॥९१॥
Saṅkocavartino janasyākhilaṁ jñānaṁ tasya tīvratarabandhatvaṁ yātam||91||
All (akhilam) the knowledge (jñānam) of the person (janasya) who lives (vartinaḥ) in limitation (saṅkoca) becomes more bondage (tīvratara-bandhatvam yātam) for him (tasya).
91. All the knowledge of the person who lives in limitation becomes more slavery for him.
All the knowledge of the person living in limitation becomes more bondage for him. In short, it becomes more painful for him. In the first type of humanity, all the knowledge of a limited individual becomes the source of a sea of difficulties, for he is not aware of his own Self; and for this very reason, such a conditioned being is under the sway of his own restless mind, which wanders aimlessly and is constantly tied down by good and bad actions relating to good and bad fruits; all this certainly shows absence of Fullness in him.
विमुक्तजनस्य ज्ञानं परेषां स्वातन्त्र्यप्र भवतां गतम्॥९२॥
Vimuktajanasya jñānaṁ pareṣāṁ svātantryaprabhavatāṁ gatam||92||
The Knowledge (jñānam) of the liberated person (vimukta-janasya) becomes the source (prabhavatām gatam) of Freedom (svātantrya) for others (pareṣām).
92. The Knowledge of the liberated person becomes a source of Freedom for others.
The Knowledge of the liberated person (in short), the Knowledge that springs forth from the group or community of Videhamukta-s and Jīvanmukta-s, becomes the source of Freedom for others. The Supreme Knowledge of a member of the second type of humanity consisting of Videhamukta-s and Jīvanmukta-s is liberating and not restrictive, that is, this Knowledge born of Paramaśiva who is Pure Consciousness does not put a person on the path of bondage filled with intolerable pain, but rather puts him on the path to Absolute Freedom filled with immeasurable Bliss. It is with this special kind of Glorious Knowledge that I began from the first aphorism in the “Short Commentary on the Parabhairavayogasaṁsthāpanapracodanam ,” which is firmly rooted in the teachings of Venerable Trika. And now, I end the 92nd aphorism with this very special kind of Glorious Knowledge.
May there be repeated salutations to Paramaśiva, the Supreme Master, He Whose Form is the Highest Reality!
परभैरवयोगसंस्थापनप्रचोदनलघुवृत्तिसञ्ज्ञा कृतिः श्रीमुक्तानन्दपरमहंसोपजीविनः श्रीमत्परमशिवदत्तोपदेशस्य गब्रिएल्प्रदीपकनाम्नो गुरोः समाप्ता। इति शिवम्॥
Parabhairavayogasaṁsthāpanapracodanalaghuvṛttisañjñā kṛtiḥ śrīmuktānandaparamahaṁsopajīvinaḥ śrīmatparamaśivadattopadeśasya gabrielpradīpakanāmno guroḥ samāptā| Iti śivam||
The work (kṛtiḥ) named (sañjñā) 'Short Commentary on the Parabhairavayogasaṁsthāpanapracodanam – On the Fundamental Principles of Parabhairavayoga' (parabhairavayoga-saṁsthāpana-pracodana-laghu-vṛtti) by Guru Gabriel Pradīpaka (gabriel-pradīpaka-nāmnaḥ guroḥ), who was taught by the venerable Paramaśiva (śrīmat-parama-śiva-datta-upadeśasya) (and) who is dependent on the revered Muktānanda Paramahaṁsa (śrī-muktānanda-paramahaṁsa-upajīvinaḥ), is finished (samāptā). May there be well-being for all (iti śivam)!
The work entitled: “Short Commentary on the Parabhairavayogasaṁsthāpanapracodanam” - on the Fundamental Principles of Parabhairavayoga - by Guru Gabriel Pradīpaka, who received the teachings from the venerable Paramaśiva, and who is dependent on the revered Muktānanda Paramahaṁsa, is finished.
May there be well-being for all!
End of Parabhairavayogasaṁsthāpanapracodanalaghuvṛttiḥ