तस्मात्परभैरवयोगोत्तमार्थलाभे सर्वदाकल्पो नरस्तस्य स्वप्रकाशनिषेधप्रसरोपफलत्वात्॥४४॥
Tasmātparabhairavayogottamārthalābhe sarvadākalpo narastasya svaprakāśaniṣedhaprasaropaphalatvāt||44||
So (tasmāt), the limited individual (naraḥ) is ever unable (sarvadā akalpaḥ) to attain (lābhe) the final Goal (uttama-artha) of Parabhairavayoga (parabhairavayoga), because he is a byproduct (tasya… upaphalatvāt) of the process (prasara) of denial (niṣedha) of His (sva) Light (prakāśa).
44. So, the limited individual is ever unable to attain the final Goal of Parabhairavayoga, because he is a byproduct of the process of denial of His Light.
So, the limited individual or atomic self is ever unable to attain the final Goal of Parabhairavayoga —i.e. to achieve full Emancipation— because he is a byproduct of the process of denial of His Light, namely, since he is a creation manufactured by the inscrutable Māyāśakti -the power that manifests duality- of Paramaśiva. However, by means of His causeless Mercy, which appears in the form of intense descent of Power -Grace bestowal-, and not otherwise, even this miserable limited individual who is prone to error at every step is able to overcome his formidable ignorance and completely realize his unity with the Light of Paramaśiva, by which he never returns to this Transmigration replete with afflictions, and there is no doubt about it.
यच्च स सन् निषिद्धतत्प्रकाशे विषये तत्स एवान्धकारसङ्कुल उच्यते॥४५॥
Yacca sa san niṣiddhatatprakāśe viṣaye tatsa evāndhakārasaṅkula ucyate||45||
And (ca) because (yad) he (saḥ) is existing (san) in the realm (viṣaye) where His Light has been denied (niṣiddha-tad-prakāśe), he (tad saḥ eva) is said to be (ucyate) one who is full of (saṅkulaḥ) darkness (andhakāra).
45. And because he is existing in the realm where His Light has been denied, he is said to be one who is full of darkness.
And because he —the limited individual— is existing in the realm where His Light has been denied, i.e. 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 self is not thoroughly conscious of his actions, emotions and thoughts indeed, yet he behaves as if he were conscious of all in himself, and consequently, since his state looks like a ridiculous imitation of the state of the Great Lord teeming with Consciousness and Bliss, therefore, I call him by the name of 'universal laughingstock'.
प्रकाशं विवरितुमसमर्थं तिमिरं प्रत्युत प्रकाशस्तिमिरं विवृणोति॥४६॥
Prakāśaṁ vivaritumasamarthaṁ timiraṁ pratyuta prakāśastimiraṁ vivṛṇoti||46||
Darkness (timiram) cannot (asamartham) reveal (vivaritum) Light (prakāśam), but on the contrary (pratyuta), Light (prakāśaḥ) reveals (vivṛṇoti) darkness (timiram).
46. Darkness cannot reveal Light, but on the contrary, Light reveals darkness.
Darkness cannot/is not able to reveal or manifest Light or Splendor, but on the contrary, Light or Splendor reveals or manifests darkness. In a limited individual, darkness crowded with ignorance is incapable of causing the luminous State of Paramaśiva to arise, but on the contrary, the conscious Light of Paramaśiva compassionately and very gradually makes the atomic self acquainted with his own darkness, and this certainly brings the never-ending Transmigration full of despair to an end.
नर एतत्सुगमतत्त्वार्थग्रहणं केवलं तद्दिव्यप्रसादतः सम्भाव्यम्॥४७॥
Nara etatsugamatattvārthagrahaṇaṁ kevalaṁ taddivyaprasādataḥ sambhāvyam||47||
Understanding (grahaṇam) this (etad) simple (sugama) truth (tattvārtha) about the limited individual (nare) is only possible (kevalam… sambhāvyam) by His divine favor (tad-divya-prasādataḥ).
47. Understanding this simple truth about the limited individual is only possible by His divine favor.
Understanding this simple truth about the limited individual —i.e. perceiving this easy-to-understand truth about the atomic self— is only possible by His divine favor, in other words, it is only feasible by the Grace of Paramaśiva. As I said at the beginning of the commentary on Aphorism 44, without the help of the Great Lord appearing as intense descent of Power -Grace bestowal- which quickly destroys what has been created by primordial ignorance during one thousand births, the limited individual cannot advance toward Liberation, because although the Grace of Paramaśiva exists in different intensities everywhere, yet His divine favor is available in large quantities -viz. abundantly- only:
1. In the presence of Śiva —who is one's own 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 Master -Lord-—.
बुद्धिकल्पनामात्रेणैव जनमागन्तुमनलमेतद्ग्रहणम्॥४८॥
Buddhikalpanāmātreṇaiva janamāgantumanalametadgrahaṇam||48||
This (etad) understanding (grahaṇam) cannot (analam) come (āgantum) to a person (janam) by means of mere (mātreṇa eva) intellectual (buddhi) speculation (kalpanā).
48. This understanding cannot come to a person by means of mere intellectual speculation.
This understanding or apprehension cannot come to a person by means of mere intellectual speculation, i.e. through intellectual invention(s) indeed. The type of intellect I am speaking about in this context is the one which, not having been forged by the speech of the Guru, Bhairavāgama, etc., constantly fumbles around in the dark for an answer to the mystery of existence and shamelessly fails in the end, and not the superior intellect as so specified by sage Kṣemarāja in his explanation about the twelfth aphorism of the third section of venerable Śivasūtra-s: 'Dhī is the intelligence proficient in the awareness of the real essential nature; by means of that superior spiritual intelligence, there is siddhi or realization -i.e. manifestation, becoming evident- of Sattva, viz. of the subtle and inner vibration -parispanda- whose essence is Sphurattā -flashing perfect I-consciousness-'.
योग्यतर्कार्थे बौद्धाज्ञानं विनाशयितव्यम्॥४९॥
Yogyatarkārthe bauddhājñānaṁ vināśayitavyam||49||
To reason adequately (yogya-tarka-arthe), bauddhājñāna or intellectual ignorance (bauddha-ajñānam) must be dissolved (vināśayitavyam).
49. To reason adequately, bauddhājñāna or intellectual ignorance must be dissolved.
To reason adequately —i.e. in order to properly reason, bauddhājñāna or intellectual ignorance must be dissolved. Most people think that they are the possessors of a fit intellect for correctly reflecting on the Highest Reality, but this is only imagination, as no intellect can understand Paramaśiva without the help of Paramaśiva’s Grace appearing as the sixty-four non-dualistic 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) considering (mānitvam) the physical body, vital energy, etc. (deha-prāṇa-ādau) to be oneself (ātma).
50. Bauddhājñāna is considering the physical body, vital energy, etc. to be oneself.
Bauddhājñāna or ignorance relating to the intellect is considering the physical body, vital energy, etc. to be oneself. In other words, it is to erroneously think that the inert physical body, life breath, etc., are the Self, replete with Consciousness. My teaching is confirmed by Yogarāja in his explanation of the 60th aphorism in Abhinavagupta's Paramārthasāra, when he described the primordial ignorance consisting of bauddhājñāna together with pauruṣājñāna –which will be spoken about later–: 'Ajñāna is the Delusion begotten by the primordial ignorance -Āṇavamala- whose mark -of such a Delusion- is the erroneous conception that the not Self –body, etc.– is the Self -this is bauddhājñāna or intellectual ignorance-, which is preceded by the erroneous conception that the Self is the not Self -this is pauruṣājñāna or ignorance about the Self-.
बौद्धाज्ञानोच्छेदस्तु न पर्याप्तः पौरुषाज्ञानसञ्ज्ञस्य द्वितीयाज्ञानप्रकारस्य सन्निधेर्हेतोः॥५१॥
Bauddhājñānocchedastu na paryāptaḥ pauruṣājñānasañjñasya dvitīyājñānaprakārasya sannidherhetoḥ||51||
But (tu) the removal (ucchedaḥ) of bauddhājñāna (bauddha-ajñāna) is not (na) enough (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 enough, because of the presence of the second type of ignorance called pauruṣājñāna or ignorance about the Self.
But the removal or elimination of bauddhājñāna —ignorance relating to the intellect— is not enough —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 known as pauruṣājñāna has been mentioned by eminent Abhinavagupta as being a boil in the 31st aphorism of his venerable Paramārthasāra while he describes bauddhājñāna as a blister:
'This darkness -bauddhājñāna- arising even from darkness -pauruṣājñāna-, which consists in thinking that the not Self —e.g. body, vital energy, etc.— is the Self, may be compared to the great misfortune of having a blister on a boil'.
पौरुषाज्ञानमात्मनि बद्धजनात्मकनरमानित्वम्॥५२॥
Pauruṣājñānamātmani baddhajanātmakanaramānitvam||52||
Pauruṣājñāna (pauruṣa-ajñānam) (is) considering (mānitvam) the Self -oneself- (ātmani) to be a limited individual (nara), i.e. a person in bondage (baddha-jana-ātmaka).
52. Pauruṣājñāna is considering the Self to be a limited individual, i.e. a person in bondage.
Pauruṣājñāna —ignorance relating to the essential nature— is considering the Self -oneself- to be a limited individual, i.e. a person in bondage; in a nutshell, it is to erroneously suppose that Paramaśiva is an atomic self, viz. a transmigratory creature. When the Supreme Lord knows -perceives- His non-dual nature as dual, i.e. 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 powerless limited individual, consisting of the sakala and pralayākala experients or knowers in wakefulness, dreaming and deep sleep' —and consequently He perceives the multitude of subjects and objects as different from Himself—, then He has discarded His own sublime essential nature and embraced limitation indeed.
पौरुषाज्ञानं मानुषगुरुणा वा शिवेनैव वा कृताद्दीक्षाया उच्छिन्नम्॥५३॥
Pauruṣājñānaṁ mānuṣaguruṇā vā śivenaiva vā kṛtāddīkṣāyā ucchinnam||53||
Pauruṣājñāna (pauruṣa-ajñānam) (is) removed (ucchinnam) by initiation (dīkṣāyāḥ) carried out (kṛtāt) by the human Guru (mānuṣa-guruṇā) or (vā… vā) by Śiva Himself (śivena eva).
53. Pauruṣājñāna is removed by initiation carried out by the human Guru or by Śiva Himself.
Pauruṣājñāna is removed by initiation performed by the human Guru —by the Guru endowed with a gross body— or by Śiva Himself, i.e. by the Great Lord in person. At the right moment, by initiation characterized by dissolution of all the 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, i.e. though the essential nature of the disciple appeared as a variety of subjects and objects, even so it is now clearly shown by Paramaśiva as completely non-dual -as 'one' and not multiple- to him -to the disciple-; or else, simplified for those whose intellects are weak, Paramaśiva makes the disciple aware of the unity of both of them -of the unity of Paramaśiva and disciple- indeed.
बौद्धाज्ञानं शिवशास्त्राध्ययनत उच्छिन्नं न चान्यथा॥५४॥
Bauddhājñānaṁ śivaśāstrādhyayanata ucchinnaṁ na cānyathā||54||
Bauddhājñāna (bauddha-ajñānam) (is) removed (ucchinnam) by studying (adhyayanataḥ) the scriptures (śāstra) of Śiva (śiva) and (ca) not (na) otherwise (anyathā).
54. Bauddhājñāna is removed by studying the scriptures of Śiva and not otherwise.
Bauddhājñāna is removed by studying the scriptures of Śiva and not otherwise, namely, by studying the scriptures revealed by Bhairava and not in another manner. Pauruṣājñāna is innate because it relates to one's own Self, but this bauddhājñāna is not innate because it is related to one's own intellect, and inasmuch as this ignorance is like this, therefore it is eliminated through strenuous intellectual effort in the form of a deep study of the sixty-four non-dualistic Bhairavāgama-s such as glorious Mālinīvijaya, Svacchanda, Rudrayāmala, Mṛgendra, Mataṅga, Ucchuṣmabhairava, Ānandabhairava, Naiśvāsa, Netra, etc., accompanied by venerable Śivasūtra-s, as I hinted at before in the explanation of the 49th aphorism.
द्विधाकाराज्ञानसमुच्छेदं विना स्वमुक्तिलाभोऽपूर्णः॥५५॥
Dvidhākārājñānasamucchedaṁ vinā svamuktilābho'pūrṇaḥ||55||
Without (vinā) full removal (samucchedam) of both kinds (dvidhākāra) of ignorance (ajñāna), one's own (sva) achievement (lābhaḥ) of Liberation (mukti) (is) not perfect (apūrṇaḥ).
55. Without full removal of both kinds of ignorance, one's own achievement of Liberation is not perfect.
Without full removal of both kinds of ignorance, i.e. without complete extirpation of both types of ignorance, one's own achievement of Liberation is not perfect or accomplished. If only bauddhājñāna were removed from the disciple, then he would become a scholar destitute of the experience of Liberation, and if only pauruṣājñāna were taken out of the disciple, then he would certainly become a liberated person devoid of the full enjoyment of the experience of Emancipation until the fall of the body. In short, he could experience Fullness only after death; due to all this, such an ignorance of two kinds must doubtless be totally eliminated for attaining the experience of Liberation while living.
दीक्षा च शिवशास्त्राध्ययनं च तस्यानुग्रहप्रदानकृत्यं 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) studying (adhyayanam) scriptures (śāstra) of Śiva (śiva) are (bhavataḥ) His (tasya) act (kṛtyam) of Grace bestowal (anugraha-pradāna), because (yatas) nobody can accomplish (na kena api… kartum śakyate) that huge task (tad-bṛhat-kāryam) without (vinā) His (tasya) favor (prasādam).
56.Both initiation and studying scriptures of Śiva are His act of Grace bestowal, because nobody can accomplish that huge task without His favor.
Both initiation and studying scriptures of Śiva —i.e. studying the scriptures revealed by Bhairava together with Śivasūtra-s— are His act of Grace bestowal —His descent of Power—, because nobody can accomplish that huge task —such extraordinary 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) Śivasūtra-s, Mālinīvijayottaratantra, Svacchandatantra, etc., then you have certainly His approval, and there is no difference of opinion regarding this indeed.
मानुषगुरुः साक्षाच्छिव एव शास्त्रेषु पुनः शिवतुल्य 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 (saḥ) is mentioned to be (uktaḥ) 'just 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 he is mentioned to be 'just 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 —i.e. the Free Supreme Lord Himself in person—, but in the scriptures —viz. in the Tantra-s— he is mentioned to be ‘just like Śiva’ because of the presence of the physical body. Though in the case of the human Guru there is full realization of his unity with the Great Lord, even so he is said to be just like Śiva due to 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 thoroughly devoid of all limitation; anyway, after having abandoned the mortal body, the human Guru definitely acquires complete unity with Paramaśiva.
परभैरवयोगे गुर्वाज्ञानुवर्तनं सिद्धिकारि॥५८॥
Parabhairavayoge gurvājñānuvartanaṁ siddhikāri||58||
Obedience (anuvartanam) to Guru's commands (guru-ājñā) (is) the key to success (siddhi-kāri) in Parabhairavayoga (parabhairavayoge).
58. Obedience to the Guru's commands is the key to success in Parabhairavayoga.
Obedience to Guru’s commands (is) the key to success —i.e. obedience to Guru’s orders bestows success— in Parabhairavayoga. Because the human Guru is the personification of the Supreme Master, therefore his special mysterious commands must be obeyed to the letter for the acquisition of Liberation consisting in realizing unity of one’s own 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 doubtless prolonging his staying in Transmigration replete with pain.
परभैरवयोगे गुरोरात्मनि विलीनस्वात्मत्वरूपस्तद्यथा गुरुणैकत्वसमासादनात्मकः शिष्यार्थः॥५९॥
Parabhairavayoge gurorātmani vilīnasvātmatvarūpastadyathā guruṇaikatvasamāsādanātmakaḥ śiṣyārthaḥ||59||
The goal (arthaḥ) of a disciple (śiṣya) in Parabhairavayoga (parabhairavayoge) consists of (rūpaḥ) merging his self (vilīna-sva-ātmatva) into the Self (ātmani) of the Guru (guroḥ), i.e. (tad yathā), it consists of (ātmakaḥ) becoming one (ekatva-samāsādana) with the Guru (guruṇā).
59. The goal of a disciple in Parabhairavayoga consists of merging his self into the Self of the Guru, i.e. it consists of becoming one with the Guru.
The goal or end -purpose- of a disciple in Parabhairavayoga consists of merging his self into the Self of the Guru —viz. it consists of immersing his Self in the Self of the personification of the Supreme Master—, i.e. it consists of becoming one with the Guru, or, in other words, it consists of the attainment of unity with the personification of Paramaśiva. Since the human Guru is the personification of the Supreme Master, consequently in this Yoga total 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. All in all, such an end -purpose- is the complete acquisition of identity 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 sickness and death, but the imperishable Lord of everybody indeed.
यत्तस्य सङ्कोचस्वीकारात्प्रादुर्भूतं तत् सकलाज्ञानतिमिरं परमशिवात्मगुरुणास्य संयोगस्य प्रभोच्छिनत्ति॥६०॥
Yattasya saṅkocasvīkārātprādurbhūtaṁ tat sakalājñānatimiraṁ paramaśivātmaguruṇāsya saṁyogasya prabhocchinatti||60||
The Light (prabhā) of this union (asya saṁyogasya) with 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 accepting (tasya… svīkārāt) limitation (saṅkoca).
60. The Light of this union with Guru, with Paramaśiva, removes all the darkness of ignorance, which appeared due to His accepting limitation.
The Light of this union with Guru, with Paramaśiva —with the personification of the Supreme Master—, removes or dispels all the darkness of ignorance, which appeared due to His accepting limitation, i.e. which was manifested because of His accepting limitation. All the darkness known as limitation, which is a blissful Play of the Supreme Lord, is immediately dispersed in the disciple by means of the full realization of unity with self-luminous Paramaśiva; and in consequence of such an apprehension of his own essential nature -of the essential nature of the disciple-, the whole universe appears only as his own effulgence of Light and not as a reality devoid of Consciousness.
भूयश्चाप्ययं संयोगस्तदनुग्रहेण संसिद्धः॥६१॥
Bhūyaścāpyayaṁ saṁyogastadanugraheṇa saṁsiddhaḥ||61||
Once again (bhūyas ca api), this (ayam) union (saṁyogaḥ) is thoroughly accomplished (saṁsiddhaḥ) by His Grace (tad-anugraheṇa).
61. Once again, this union is thoroughly accomplished by His Grace.
Once again, this union is thoroughly accomplished or fulfilled by His Grace —through the Favor of Paramaśiva—. In Parabhairavayoga, the all-pervasive Grace of Paramaśiva is absolutely indispensable from all viewpoints and from beginning to end, because without It everybody is condemned to a life in bondage, i.e. in never-ending 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 sufferings.
यो बौद्धपौरुषाज्ञानयोरामिषतां यातो नरः स स्वगुरोरात्मनि विलीनस्वशिष्यात्मत्वरूपकार्यस्य सम्पादनेऽसमर्थवन्मन्यते॥६२॥
Yo 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) to be 'asamartha' -incapacitated- (asamartha-vat) as regards accomplishing (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 to be ‘asamartha’ (incapacitated) as regards accomplishing the task of merging his ‘disciple’ self into the Self of his Guru.
The limited individual or atomic self who has fallen prey to bauddhājñāna and pauruṣājñāna —to the two kinds of ignorance relating to intellect and Self— is considered to be ‘asamartha’ -incapacitated- —to be unable— as regards accomplishing the task of merging his ‘disciple’ self into the Self of his Guru —i.e. in regard to completing the task of immersing his ‘disciple’ self in the Self of the personification of the Supreme Master—. This is certainly a special characteristic in Trika-based Parabhairavayoga, that ‘the disciple or limited individual is not considered to be a qualified person or samartha, because if it were so then he would be Guru and not disciple’; in this way, he is indeed totally dependent on Paramaśiva’s Grace —viz. he is subject to the Favor of the Guru— with reference to carrying out that very difficult task which at first glance looks like very easy in the opinion of confused people.
स तद्विभवरूपप्रकाशनिषेधादाविर्भूतान्निजाशुद्धेरसमर्थोऽस्ति॥६३॥
Sa tadvibhavarūpaprakāśaniṣedhādāvirbhūtānnijāśuddherasamartho'sti||63||
He (saḥ) is (asti) incapacitated (asamarthaḥ) on account of His own impurity (nija-aśuddheḥ) which appeared (āvirbhūtāt) due to His denying (tad…niṣedhāt) His own (tad) Light (prakāśa), His own (tad) Glory (vibhava-rūpa).
63. He is incapacitated on account of his own impurity which appeared due to He denying His own Light, His own Glory.
The disciple is incapacitated or unable on account of his own impurity which appeared or became manifest due to His denying His own Light, His own Glory, i.e. because of His denying His own Splendor, His own Greatness. The inherent impurity of the disciple —the limited individual— is simply Āṇavamala, which emerges since the exceedingly frisky Great Lord decides to deny His all-pervading Light and manifests a universe full of differences -duality- with respect to subjects and objects.
एतदसमर्थत्वसामर्थ्याच्च नरः परमार्थस्वभावपूर्णज्ञानेन रहितः॥६४॥
Etadasamarthatvasāmarthyācca naraḥ paramārthasvabhāvapūrṇajñānena rahitaḥ||64||
As a result of (sāmarthyāt ca) this (etad) incapacity (asamarthatva), a limited individual (naraḥ) lacks (rahitaḥ) perfect knowledge (pūrṇa-jñānena) about the nature (sva-bhāva) of Supreme Reality (parama-artha).
64. As a result of this incapacity, a limited individual lacks perfect knowledge about the nature of Supreme Reality.
As a result of this incapacity, a limited individual lacks perfect knowledge about the nature of Supreme Reality; or by expressing it differently, because of this incompetence, an atomic self is devoid of the most elevated wisdom about the nature of Paramaśiva. Since the disciple is extremely incompetent, he is without a satisfactory knowledge about the real nature of the Highest Reality called Paramaśiva, but unfortunately he certainly remains full of these false notions which were already commented upon in previous aphorisms of this book: ‘I am the physical body’, ‘I live on account of the vital energy’, ‘I am a limited individual’, and so forth.
तस्य बन्धनस्थितिः स्वप्रयत्नैस्तेनोच्छेत्तुं न सर्वथा शक्यते सा तत्प्रसादत उच्छिन्नैव॥६५॥
Tasya bandhanasthitiḥ svaprayatnaistenocchettuṁ na sarvathā śakyate sā tatprasādata ucchinnaiva||65||
His (tasya) state (sthitiḥ) of bondage (bandhana) cannot be removed (ucchettum na… śakyate) by himself (tena) through his own efforts (sva-prayatnaiḥ) in any possible way (na sarvathā); it is only removed (sā… ucchinnā eva) by His Favor (tad-prasādataḥ).
65. His state of bondage cannot be removed by himself through his own efforts in any possible way; it is only removed by His Favor.
His state of bondage cannot be removed or taken away by himself through his own efforts in any possible way —by any means—; it is only removed or taken away by His favor, i.e. by Paramaśiva’s Grace. As has been enunciated before, this limited individual transformed into disciple by the Favor of the Great Lord cannot at all escape from all-pervasive bondage through his own efforts, however persevering and energetic he may be; why?, because such a disciple is completely incapacitated on account of Āṇavamala; for this very reason, bondage is eradicated by Paramaśiva’s Grace and not otherwise; in Parabhairavayoga this teaching must be understood or else there will be no progress.
यावत्परमशिवस्य दिव्यविलासौ मुक्तिबन्धौ तावन्नरस्य सततौ पीडाप्रभवौ तावेव॥६६॥
Yāvatparamaśivasya divyavilāsau muktibandhau tāvannarasya satatau pīḍāprabhavau tāveva||66||
While (yāvat) bondage and Liberation (mukti-bandhau) are a divine Play (divya-vilāsau) in the case of Paramaśiva (parama-śivasya), they (tāvat… tau eva) (are) a constant (satatau) source (prabhavau) of suffering (pīḍā) in the case of the limited individual (narasya).
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 —captivity and Emancipation— are a divine Play or superhuman Pastime in the case of Paramaśiva —the Highest Reality—, they are a constant source of suffering in the case of the limited individual, in other words, they are an incessant cause of pain in the case of the disciple. To Paramaśiva, the Lord of all, bondage and Liberation are a Pastime replete with supreme Joy; however, to the disciple, whose happiness in life is even another kind of suffering, that pair -bondage and Liberation- becomes cause of a lot of pain; why?, because bondage is synonymous with suffering and Liberation requires tremendous efforts whose nature is pain; nevertheless, after getting Emancipation, the disciple realizes that there is no captivity and Liberation from captivity since Paramaśiva, who is incomparable Bliss, is totally alone.
नरस्य यावज्जीवं कृच्छ्राणि सर्वाणि स्वबन्धमूलानि न चान्ये वस्तुनि॥६७॥
Narasya yāvajjīvaṁ kṛcchrāṇi sarvāṇi svabandhamūlāni na cānye vastuni||67||
All (sarvāṇi) the problems (kṛcchrāṇi) a limited individual has (narasya) during his lifetime (yāvat-jīvam) are rooted in his bondage (sva-bandha-mūlāni) and (ca) not (na) in another thing (anye vastuni).
67. All the problems a limited individual has during his lifetime are rooted in his bondage and not in another thing.
All the problems or difficulties a limited individual or atomic self has during his lifetime, from birth to death, are rooted in his bondage or captivity and not in another thing. Since the limited individual lacks a real I, and instead of that he calls a multitude of accumulated impressions whose form is ego ‘I’, therefore he has innumerable problems derived from his indomitable ignorance; nonetheless, such difficulties have to do with the internal bondage and not with external subjects and objects; and in fact, his conviction with reference to external subjects and objects as being the cause of his problems clearly shows the magnitude of absence of Self-knowledge in him.
तस्मिन्सततमवधानं दातुमसामर्थ्याभिप्रायो बन्धः॥६८॥
Tasminsatatamavadhānaṁ dātumasāmarthyābhiprāyo bandhaḥ||68||
Bondage (bandhaḥ) means the incapacity (asāmarthya-abhiprāyaḥ) to keep focus (avadhānam dātum) on Him (tasmin) constantly (satatam).
68. Bondage means the incapacity to keep focus on Him constantly.
Bondage or servitude means the incapacity to keep focus or concentrate on Him —on Paramaśiva— constantly —all the time—. Before Liberation, a limited individual is unable to always keep focus on the sublime Lord —on his own essential nature or real I—, even if he is a disciple who desires Liberation and practices assiduously; however, once Self-realization is attained, concentration on Paramaśiva becomes firm and effortless; this is the difference.
साधनायामध्यात्ममार्गे सहसोद्गमिष्यन्ति सिद्धयः॥६९॥
Sādhanāyāmadhyātmamārge sahasodgamiṣyanti siddhayaḥ||69||
During the sādhanā (sādhanāyām) (or) spiritual path (adhyātma-mārge), supernatural powers (siddhayaḥ) will appear (udgamiṣyanti) all of a sudden (sahasā).
69. During the sādhanā or spiritual path, supernatural powers will suddenly appear.
During the sādhanā or spiritual path, supernatural or superhuman powers will appear/become manifest all of a sudden/unexpectedly. When the disciple concentrates on Spanda over and over again, then multiple powers naturally appear as a result of his practice; for example, as declared by venerable Patañjali: ‘knowledge of others’ minds’, ‘knowledge of previous births’, ‘invisibility’, ‘knowledge of the worlds’, ‘cessation of hunger and thirst’, ‘movement through the space’, and so on.
तेन तादृक्सिद्धयः सर्वास्त्यक्तव्या यतस्तं पातयेयुस्ताः॥७०॥
Tena tādṛksiddhayaḥ sarvāstyaktavyā yatastaṁ pātayeyustāḥ||70||
One must abandon (tena… tyaktavyāḥ) all (sarvāḥ) those supernatural powers (tādṛk-siddhayaḥ) because (yatas) they (tāḥ) could cause one's fall (tam pātayeyuḥ).
70. One must abandon all those supernatural powers because they could cause one's fall.
One must abandon or leave all those supernatural or superhuman powers because they could cause one’s fall. Anyway, all those supernormal powers which emerge from Spanda or Śakti are to be completely abandoned for attaining Liberation; why?, because they are limited, a distracting factor and lead the disciple again to Transmigration teeming with terrible affliction; this teaching is confirmed by Patañjali in his venerable Yoga Aphorisms through the 37th aphorism of the chapter dealing with supernatural powers:
“Those supernormal powers are obstacles or hindrances in Samādhi, but accomplishments in Vyutthāna -i.e. in the ordinary state of consciousness in which the mind fluctuates-."
तस्मिन्सततमवधानं दातुं सामर्थ्यात्मकबन्धशून्यत्वाभिप्राया मुक्तिः॥७१॥
Tasminsatatamavadhānaṁ dātuṁ sāmarthyātmakabandhaśūnyatvābhiprāyā muktiḥ||71||
Liberation (muktiḥ) means (abhiprāyā) absence of (śūnyatva) bondage (bandha) or the capacity (sāmarthya-ātmaka) to keep focus (avadhānam dātum) on Him (tasmin) constantly (satatam).
71. Liberation means absence of bondage or the ability to keep focus on Him constantly.
Liberation means absence of bondage or the capacity to keep focus on Him constantly; in other words, Emancipation means absence of servitude or the competence to concentrate on Paramaśiva the whole time. As has been previously mentioned in my explanation on the 68th aphorism, the state of Liberation, which -such state- is entirely destitute of Āṇavamala consisting in lack of Fullness, is characterized by constant effortless focus on the Great Lord, viz. in it there is indeed concentration on the Highest Reality full of irresistible Freedom; all in all, the liberated person is not by effort concentrated on Paramaśiva, but on the contrary, he is naturally absorbed in the Supreme Self day and night.
स्वशक्तीनां विस्तार इति मुक्तेर्निर्वचनान्तरम्॥७२॥
Svaśaktīnāṁ vistāra iti mukternirvacanāntaram||72||
Another (antaram) definition (nirvacana) of Liberation (mukteḥ) (is) 'expansion (vistāraḥ) of one's own Powers (sva-śaktīnām… iti)'.
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 captivity, the five Powers called: Powers of Consciousness, Bliss, Will, Knowledge and Action belonging to the Great Śiva who appears as the disciple are heavily contracted due to the presence of mala-s -the three impurities-, etc.; however, after Liberation, those very Powers are experienced by Him as fully expanded; this is another way of describing the State of Freedom obtained by the great Yogī with the help of the unfathomable Grace of astonishing Paramaśiva.
सङ्कोचे यावत्स्वयं वर्तते तावदतिसङ्कुचितशक्तिः सोऽर्थात्तस्मिन्सततावधानं दानेऽसमर्थत्वं विद्यते॥७३॥
Saṅkoce yāvatsvayaṁ vartate tāvadatisaṅkucitaśaktiḥ so'rthāttasminsatatāvadhānaṁ dāne'samarthatvaṁ vidyate||73||
While (yāvat) one lives (svayam vartate) in limitation (saṅkoce), his own powers are heavily contracted (tāvat ati-saṅkucita-śaktiḥ saḥ), which implies (arthāt… vidyate) a state of incapacity (asamarthatvam) when it comes to always keeping focus (satata-avadhānaṁ dāne) on Him (tasmin).
73. While one lives in limitation, his own powers are heavily contracted, which implies a state of incapacity when it comes to always keeping focus on Him.
While one lives in limitation, his own Powers are heavily contracted, which implies a state of incapacity when it comes to always keeping focus —i.e. with reference to continual concentration— on Him —on Paramaśiva—. As I said in the previous aphorism, in bondage, the five powers called 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 incapacity to fully experience one’s own essential nature day and night without making any special effort.
सद्यः कृतो मुक्तिप्रसरोऽतिसङ्कोचात्तु तं स्वयं चिरस्थिततयानुभवति॥७४॥
Sadyaḥ kṛto muktiprasaro'tisaṅkocāttu taṁ svayaṁ cirasthitatayānubhavati||74||
The process (prasaraḥ) of Liberation (mukti) is carried out (kṛtaḥ) at once (sadyas), but (tu) due to heavy limitation (ati-saṅkocāt), one experiences (svayam… anubhavati) it (tam) as taking a long time (cira-sthitatayā).
74. The process of Liberation is carried out at once, but due to heavy limitation, one experiences it as taking a long time.
The process of Liberation or Emancipation is carried out or performed at once/immediately but due to heavy limitation one experiences or perceives it as taking a long time. Since Paramaśiva has no time, the process of Emancipation from bondage in the case of the disciple happens instantly; nonetheless, before Liberation, as the disciple is under the sway of the goddess Time, he generally considers that process to be one which lasts many years.
यदा स्वयमन्ततो मुक्तो भवति तदा स कदाचित्केनचिदनुपहततया स्वात्मानमनुभवति यन्निरर्गलचमत्कारमुत्पादयति॥७५॥
Yadā svayamantato mukto bhavati tadā sa kadācitkenacidanupahatatayā svātmānamanubhavati yannirargalacamatkāramutpādayati||75||
When (yadā) one becomes (svayam… bhavati) finally (antatas) liberated (muktaḥ), he (tadā saḥ) experiences (anubhavati) that his own Self -Paramaśiva- (sva-ātmānam) has never been affected by anything (kadācid kenacid anupahatatayā), which (yad) generates (utpādayati) overwhelming amazement (nirargala-camatkāram).
75. When one becomes finally liberated, he experiences that his own Self (Paramaśiva) has never been affected by anything, which generates overwhelming amazement.
When one becomes finally liberated, he experiences that his own Self -Paramaśiva- has never been affected by anything, which generates or produces overwhelming or irresistible amazement. Before Liberation, the disciple is convinced that ‘During my life I am affected by a lot of things such as my own actions, others’ actions, diseases, bad weather, attachment and so forth’, as in him, due to limitation, there is association of the real I with the group of ego, body, etc.; but when he gets Liberation, then the disciple completely experiences that the real I whose nature is Paramaśiva is never touched by anything; and as I said in the aphorism, such a revelation produces in him overwhelming amazement replete with the highest Bliss.
यदा स्वयमन्ततो मुक्तो भवति तदा स नित्यमुक्ततयात्मानमनुभवति॥७६॥
Yadā svayamantato mukto bhavati tadā sa nityamuktatayātmānamanubhavati||76||
When (yadā) one becomes (svayam… bhavati) finally (antatas) liberated (muktaḥ), he (tadā saḥ) experiences (anubhavati) that he has always been liberated (nitya-muktatayā ātmānam).
76. When one becomes finally liberated, he experiences that he has always been liberated.
When one becomes finally liberated, he experiences or perceives that he has always/constantly been liberated. And when Liberation dawns in the disciple because he stopped from associating his real I —his own essential nature— with the group of ego, body, etc., then he realizes that he was uninterruptedly liberated; that is to say, his experience certainly is ‘I am constantly Paramaśiva’; therefore, there are not one Paramaśiva before Liberation and another Paramaśiva after Liberation, but there is rather only one Paramaśiva who hides Himself and reveals Himself.
मुक्त्यां तद्विभवस्य विपुलानुभवस्य हेतोः स्वयं स्वस्थूलशरीरात्परिहातुं शक्नुयात्॥७७॥
Muktyāṁ tadvibhavasya vipulānubhavasya hetoḥ svayaṁ svasthūlaśarīrātparihātuṁ śaknuyāt||77||
During Liberation (muktyām), one could (svayam… śaknuyāt) lose (parihātum) his (sva) physical body (sthūla-śarīrāt) because of (hetoḥ) the massive Experience (vipula-anubhavasya) of His Glory (tad-vibhavasya).
77. During Liberation, one could lose his physical body because of the massive Experience of His Glory.
During Liberation or Emancipation, one could lose or be deprived of his physical body because of the massive Experience of His Glory, i.e. (because of the massive Experience) of the Greatness of Paramaśiva. The amazement in discovering that one’s own Self has never been affected by anything is so intense that, during the process of Liberation, the disciple runs the risk of losing his body; however, he really does not care about that because of the constant flood of immeasurable Bliss he is experiencing.
यदि शरीरमतिजीवेत्तर्हि स स्वयं जीवन्मुक्त इत्युदाह्रियेत॥७८॥
Yadi śarīramatijīvettarhi sa svayaṁ jīvanmukta ityudāhriyeta||78||
If (yadi) the body (śarīram) survives (atijīvet), one (tarhi saḥ svayam) is called (udāhriyeta) Jīvanmukta or liberated while living (jīvat-muktaḥ iti).
78. If the body survives, one is called Jīvanmukta or liberated while living.
If the body survives, i.e. if it does not die, one is said to be Jīvanmukta or liberated while living. If the physical body of the disciple survives after the experience of irresistible Freedom, then he is said to be a Jīvanmukta or one who stays in the body even after Liberation; and this is always for the welfare of all people, there is no doubt about it; but for attaining full unity with Paramaśiva, the Great Yogī will have to wait for the remaining prārabdhakarma to be exhausted; this mysterious teaching will be spoken about by me later.
यदि शरीरं म्रियेत तर्हि स स्वयं विदेहमुक्त इत्याख्यायेत॥७९॥
Yadi śarīraṁ mriyeta tarhi sa svayaṁ videhamukta ityākhyāyeta||79||
If (yadi) the body (śarīram) dies (mriyeta), one (tarhi saḥ svayam) is named (ākhyāyeta) Videhamukta or liberated after leaving the body -i.e. after the body dies- (videha-muktaḥ iti).
79. If the body dies, one is named Videhamukta or liberated after leaving the body (i.e. after the body dies).
If the body dies, i.e. if it does not survive, one is called Videhamukta or liberated after leaving the body -i.e. after the body dies-. When the intensity of the descent of Power in the form of the acquisition of irresistible Freedom turns out to be excessive, then the physical body forcibly dies and the Great Yogī becomes a Videhamukta; after that, he remains here as a compact mass of Free Consciousness.
धृतशरीरस्य विमुक्तजनस्य च त्यक्तशरीरस्य मोक्षितजनस्य चायं विशेषो मुक्तिं लभमानं तज्जनं निरीक्षमाणैः केवलमुपलभ्यते॥८०॥
Dhṛtaśarīrasya vimuktajanasya ca tyaktaśarīrasya mokṣitajanasya cāyaṁ viśeṣo muktiṁ labhamānaṁ tajjanaṁ nirīkṣamāṇaiḥ kevalamupalabhyate||80||
This (ayam) difference (viśeṣaḥ) between a liberated person (vimukta-janasya) who retains the body (dhṛta-śarīrasya) and (ca… ca) one -lit. a liberated person- (mokṣita-janasya) who leaves the body (tyakta-śarīrasya) is only perceived (kevalam upalabhyate) by the ones watching (nirīkṣamāṇaiḥ) that person (tad-janam) while he is getting (labhamānam) Liberation (muktim).
80. This difference between a liberated person who retains the body and one who leaves the body is only perceived by the ones watching that person while he is getting Liberation.
This difference or distinction between a liberated person who retains the body and one -lit. a liberated person- who abandons the body is only perceived or known by the ones watching that person while he is attaining Liberation or Emancipation. When the Great Yogī is getting Emancipation, the difference between a Jīvanmukta and a Videhamukta is only relevant with reference to the spectators and not with reference to the Great Yogī, due to his perfect absorption in the Magnificent Paramaśiva.
मुक्तेः पश्चाद्यद्यदीदृङ्निर्मुक्तजन इच्छति तत्तत्स कर्तुं कल्पः॥८१॥
Mukteḥ paścādyadyadīdṛṅnirmuktajana icchati tattatsa kartuṁ kalpaḥ||81||
After (paścāt) Liberation (mukteḥ), such free person (īdṛk-nirmukta-janaḥ) can (kalpaḥ) do (kartum) whatever he wishes (yad yad… icchati… tad tad saḥ).
81. After Liberation, such free person can do whatever he wishes.
After Liberation or Emancipation, such free/unbounded person can do whatever he wishes. When he was a disciple, the set of right and wrong -do’s and dont’s- was relevant, but now, after realizing that ‘I am the all-pervasive Paramaśiva Himself endowed with all the Powers’, such regulations are unnecessary; all in all, the Great Yogī can do whatever he wishes as the universe has indeed become his own playground.
प्रारब्धकर्म विहाय विमुक्तजनोऽनन्यकर्मः॥८२॥
Prārabdhakarma vihāya vimuktajano'nanyakarmaḥ||82||
Apart from prārabdhakarma -the karma which has already started to bear fruits- (prārabdha-karma vihāya), the liberated person (vimukta-janaḥ) has no other karma (an-anya-karmaḥ).
82. Apart from prārabdhakarma (the karma which has already started to bear fruits), the liberated person has no other karma.
Apart from prārabdhakarma -the karma which has already started to bear fruits-, the liberated person has no other karma, viz. he is not in possession of any other karma. As I indicated before in the commentary on the 78th aphorism, the Jīvanmukta has only prārabdhakarma; all in all, he has to experience the good and bad fruits of prārabdhakarma, but in the case of the Great Yogī there is absence of new karma derived from his actions, and accordingly there is absence of new good and bad fruits, all of it due to his attainment of the Power of Freedom; and at the end, when the prārabdhakarma of this Jīvanmukta has been exhausted, after the fall of the body, he completely merges into Paramaśiva.
तस्मात्स यत्किञ्चित्कर्म करणे शक्नोति न तु कदाचित्तत्कर्मविषयं शुभफलमितरद्वादत्ते॥८३॥
Tasmātsa yatkiñcitkarma karaṇe śaknoti na tu kadācittatkarmaviṣayaṁ śubhaphalamitaradvādatte||83||
Therefore (tasmāt), he (saḥ) can (śaknoti) do (karaṇe) any (yad kiñcid) action (karma) and never (na tu kadācid) receive (ādatte) the good or bad fruit (śubha-phalam itarat vā) coming from (viṣayam) that (tad) action (karma).
83. Therefore, he can do any action and he never receives the good or bad fruit coming from that action.
Therefore, he, the Jīvanmukta, can do any action and never receives the good or bad fruit coming from that action, i.e. (the good or bad fruit) relating to that activity. Since in the case of the Great Yogī there is no generation of new karma, whatever he wishes to do he is able to do it without receiving the good and bad fruit connected with such an action; this is why a genuine Guru has Freedom to elevate his own disciples through any action but he never receives the fruits linked to that activity.
तेन यद्यपि नान्यत्किञ्चित्कर्तव्यं तथापि स सोत्साहमन्यजनोत्कर्षपरः सर्वदा॥८४॥
Tena yadyapi nānyatkiñcitkartavyaṁ tathāpi sa sotsāhamanyajanotkarṣaparaḥ sarvadā||84||
There is nothing else for him to do (tena yadi api na anyat kiñcid kartavyam), yet (tathā api) he (saḥ) is always actively occupied (sotsāham… paraḥ sarvadā) in elevating (utkarṣa) other (anya) people (jana).
84. There is nothing else for him to do, yet he is always actively occupied in elevating other people.
There is nothing else for him, the Jīvanmukta, to do, yet he is always actively occupied in elevating other people; in other words, yet he is constantly and diligently devoted to elevating other people. Even though there is nothing else for the Great Yogī to do because he already did all that was to be done, even so, out of causeless compassion, he is incessantly and very mysteriously occupied in promoting the spiritual welfare of others until the body falls.
स समाप्तात्मोपलब्धिरूपमानुषसत्तार्थः॥८५॥
Sa samāptātmopalabdhirūpamānuṣasattārthaḥ||85||
He (saḥ) has accomplished the Goal of human existence, viz. Self-realization (samāpta-ātma-upalabdhi-rūpa-mānuṣa-sattā-arthaḥ).
85. He has accomplished the Goal of human existence, viz. Self-Realization.
He, the Jīvanmukta, has accomplished the Goal of human existence, viz. Self-Realization, i.e. he has achieved the aim of human existence, viz. Recognition of one’s own Self. The Great Yogī has fully gotten Self-realization, viz. he clearly experiences that ‘I am the Free Paramaśiva endowed with infinite Greatness’; this being so, then what else could one say in this respect?; anyway, for the sake of continuing the delight in the Nectar of Śiva’s Knowledge, I will keep commenting upon the next aphorisms.
यदुपलब्धमहेश्वरैकत्वः स तन्निष्प्रयोजनान्यजन्मा॥८६॥
Yadupalabdhamaheśvaraikatvaḥ sa tanniṣprayojanānyajanmā||86||
Because (yad) he (saḥ) has realized his unity with the Great Lord -Paramaśiva- (upalabdha-mahā-īśvara-ekatvaḥ), to him there is no need of another birth (tad niṣprayojana-anya-janmā).
86. Because he has realized his unity with the Great Lord (Paramaśiva), to him there is no need of another birth.
Because he, the Jīvanmukta, has realized his unity/oneness with the Great Lord/Paramaśiva, to him there is no need of another birth, i.e. he has no need for another birth. In Saṁsāra or Transmigration, moving from one body to another body is meaningful or significant while there is no Self-realization; but after Liberation characterized by a full or perfect Self-apprehension, the Great Yogī, without resorting to Powers of perception and action endowed with physical organs such as ears, skin, eyes, etc., can hear, touch, see, taste, smell, speak, take, move and enjoy; then, in his case, what is the point of another birth consisting of taking/receiving another body?
गुरुतां वाध्यात्मकवितां वा यत्किञ्चनभावितां वा तज्जनो गन्तुं क्षमः स पुनर्नित्यं परोत्कर्षासक्तः॥८७॥
Gurutāṁ vādhyātmakavitāṁ vā yatkiñcanabhāvitāṁ vā tajjano gantuṁ kṣamaḥ sa punarnityaṁ parotkarṣāsaktaḥ||87||
That (tad) person (janaḥ) can (kṣamaḥ) become (gantum) a Guru (gurutām), a spiritual poet (adhyātma-kavitām) or (vā… vā… vā) any other thing (yad kiñcana-bhāvitām), but (punar) he (saḥ) is all the time with an eye to (nityaṁ… āsaktaḥ) elevating (utkarṣa) others (para).
87. That person can become a Guru, a spiritual poet or any other thing, but he is all the time with an eye to elevating others.
That person, that Jīvanmukta, can become a Guru, a spiritual poet or any other thing, but he is all the time with an eye to elevating others, i.e. he is always solely devoted to elevating other people. Such a Jīvanmukta will become a Guru, a spiritual poet or any other thing, but regardless of his role after Emancipation he continually aims to elevate all the living beings up to the State of the astonishing Paramaśiva who is the Self of everyone indeed.
यावज्जीवं तज्जनः परमशिवतुल्यः स्थूलदेहसन्निधेर्यथा पूर्वं मयोक्तम्॥८८॥
Yāvajjīvaṁ tajjanaḥ paramasivatulyaḥ sthūladehasannidheryathā pūrvaṁ mayoktam||88||
While that person lives (yāvat-jīvam tad-janaḥ), he is just like (tulyaḥ) Paramaśiva (parama-śiva) because of the presence (sannidheḥ) of the physical body (sthūla-deha), as (yathā) I mentioned (mayā uktam) before (pūrvam).
88. While that person lives, he is just like Paramaśiva because of the presence of the physical body, as I mentioned previously.
While that person lives —while that Jīvanmukta possesses a gross body—, he is just like/similar to Paramaśiva because of the presence of the physical body, as I mentioned previously. As I indicated before when I spoke about the human Guru in the 57th aphorism: On the one hand, the Jīvanmukta is called ‘one who is just like Paramaśiva’ since he retains the body —i.e. since he retains a temporary covering endowed with physical organs such as ears, skin, eyes, etc.—, and on the other hand, Self-luminous Paramaśiva, who is one compact mass of Freedom, is not really like that indeed.
स्वदेहपाते स परमशिवविलीनः स्थूलदेहाभावाच्च निःशेषेण तद्भूयत्वं प्राप्तः॥८९॥
Svadehapāte sa paramasivavilīnaḥ sthūladehābhāvācca niḥśeṣeṇa tadbhūyatvaṁ prāptaḥ||89||
When his body falls (sva-deha-pāte), he (saḥ) merges into Paramaśiva (parama-śiva-vilīnaḥ) and (ca) becomes completely Him (niḥśeṣeṇa tad-bhūyatvaṁ prāptaḥ) due to the absence (abhāvāt) of the physical body (sthūla-deha).
89. When his body falls, he merges into Paramaśiva and becomes completely Him due to the absence of the physical body.
When his body falls —when death comes to him—, he —the Jīvanmukta— merges into Paramaśiva, i.e. he immerses himself in the Great Lord and becomes completely Him due to the absence of the physical body. When the body of the Jīvanmukta falls, he plunges into the Shining Lord, viz. he becomes the Glorious Paramaśiva due to the complete discarding of the body; by repetition of the teachings a strong impression is produced on the mind of the reader.
विमुक्तजनदिव्यज्ञानमूलो न तु बद्धजनपरिमितज्ञानमूलो मुक्तिमार्गोऽयं परभैर्वयोगो नाम॥९०॥
Vimuktajanadivyajñānamūlo na tu baddhajanaparimitajñānamūlo muktimārgo'yaṁ parabhairvayogo nāma||90||
This (ayam) way (mārgaḥ) of Liberation (mukti) called (nāma) Parabhairavayoga (parabhairavayogaḥ) is rooted in (mūlaḥ… mūlaḥ) the divine (divya) Knowledge (jñāna) of the liberated (vimukta) person (jana) and not (na tu) in the limited knowledge (parimita-jñāna) of a person (jana) in bondage (baddha).
90. This way of Liberation called Parabhairavayoga is rooted in the divine Knowledge of the liberated person and not in the limited knowledge of a person in bondage.
This way or path of Liberation/Emancipation called Parabhairavayoga is rooted in the divine Knowledge of the liberated person and not in the limited knowledge of a person in bondage, i.e. it is firmly based upon the divine Wisdom springing from the group/community of Videhamukta-s and Jīvanmukta-s and not upon the contracted knowledge of a conditioned being. Broadly speaking, there are two types of mankind: On the one hand, the first sort of mankind, being composed of conditioned beings and characterized by never-ending suffering even in the middle of pleasures, is rocked to sleep in the arms of Māyā, and on the other hand, the second sort of mankind, consisting of perfectly well awakened beings who know the Highest Reality through the Grace of Paramaśiva, is characterized by eternal Bliss under any circumstances; in this way, my Parabhairavayoga comes from the second type of mankind composed of blessed beings whose individuality has been dissolved in the Self of everyone and not indeed from the first type of mankind consisting of animal-like unawakened beings who retain their miserable individuality.
सङ्कोचवर्तिनो जनस्याखिलं ज्ञानं तस्य तीव्रतरबन्धत्वं यातम्॥९१॥
Saṅkocavartino janasyākhilaṁ jñānaṁ tasya tīvratarabandhatvaṁ yātam||91||
All (akhilam) the knowledge (jñānam) of the person (janasya) who lives (vartinaḥ) in limitation (saṅkoca) becomes more bondage (tīvratara-bandhatvam yātam) to him (tasya).
91. All the knowledge of the person who lives in limitation becomes more bondage to him.
All the knowledge of the person who lives in limitation becomes more bondage to him, i.e. it becomes more painful to him. In the first type of mankind, all knowledge of a limited individual becomes the source of a sea of difficulties as he is not conscious of his own Self; and for this very reason such a conditioned being is under the sway of his own restless mind which is directionless and constantly bound by good and bad actions connected with good and bad fruits; all this certainly shows absence of Fullness in him.
विमुक्तजनस्य ज्ञानं परेषां स्वातन्त्र्यप्रभवतां गतम्॥९२॥
Vimuktajanasya jñānaṁ pareṣāṁ svātantryaprabhavatāṁ gatam||92||
Knowledge (jñānam) of the liberated person (vimukta-janasya) becomes the source (prabhavatām gatam) of Freedom (svātantrya) to others (pareṣām).
92. Knowledge of the liberated person becomes a source of Freedom to others.
Knowledge of the liberated person —i.e. Knowledge springing from the group or community of Videhamukta-s and Jīvanmukta-s— becomes a source of Freedom to others. The Supreme Knowledge of one member of the second type of mankind composed of the group/community of Videhamukta-s and Jīvanmukta-s is liberating and not binding, that is to say, this Knowledge born of Paramaśiva who is Pure Consciousness does not put a person on the path of bondage replete with unbearable pain but rather it puts him on the path to Absolute Freedom full of immeasurable Bliss. It is with this special kind of Glorious Knowledge that I started from the first aphorism in ‘A short commentary on Parabhairavayoga-saṁsthāpana-pracodanam’, which is firmly rooted in the teachings of venerable Trika; and now I finish the 92nd aphorism with this very special kind of Glorious Knowledge.
May there be repeated salutations to Paramaśiva, the Supreme Master, the One whose Form is the Highest Reality!
परभैरवयोगसंस्थापनप्रचोदनलघुवृत्तिसञ्ज्ञा कृतिः श्रीमुक्तानन्दपरमहंसोपजीविनः श्रीमत्परमशिवदत्तोपदेशस्य गब्रिएल्प्रदीपकनाम्नो गुरोः समाप्ता। इति शिवम्॥
Parabhairavayogasaṁsthāpanapracodanalaghuvṛttisañjñā kṛtiḥ śrīmuktānandaparamahaṁsopajīvinaḥ śrīmatparamaśivadattopadeśasya gabrielpradīpakanāmno guroḥ samāptā| Iti śivam||
The work (kṛtiḥ) called (sañjñā) 'Short Commentary on Parabhairavayogasaṁsthāpanapracodanam – on the Foundational Principles of Parabhairavayoga' (parabhairavayoga-saṁsthāpana-pracodana-laghu-vṛtti) by Guru Gabriel Pradīpaka (gabriel-pradīpaka-nāmnaḥ guroḥ), who received the teachings from venerable Paramaśiva (śrīmat-parama-śiva-datta-upadeśasya) (and) who depends on revered Muktānanda Paramahaṁsa (śrī-muktānanda-paramahaṁsa-upajīvinaḥ), is finished (samāptā). May there be welfare for all (iti śivam)!
The work called: 'Short Commentary on Parabhairavayogasaṁsthāpanapracodanam – on the Foundational Principles of Parabhairavayoga' by Guru Gabriel Pradīpaka, who received the teachings from venerable Paramaśiva, and who depends on revered Muktānanda Paramahaṁsa, is finished.
May there be welfare for all!
End of Parabhairavayogasaṁsthāpanapracodanalaghuvṛttiḥ