परभैरवयोगसंस्थापनप्रचोदनम्
Parabhairavayogasaṁsthāpanapracodanam
Foundational Principles of Parabhairavayoga
The Supreme Lord is always what goes ‘in the first place’ at all times.
That is the basis of the right way of living.
Venerable Trika (also known as Non-dual Shaivism of Kashmir) is the philosophical basis of my Yoga.
I call the Supreme Reality by the technical name ‘Paramaśiva’ (the Supreme Śiva) here.
Paramaśiva is the Self of everyone.
He appears as Śiva and Śakti, viz. as Aham (or ‘I am’).
The ‘technical’ difference between Śiva and Paramaśiva is that the former resides in the first category as the transcendent Reality, while the latter is immanent in all the categories, from Śivatattva down to the thirty-sixth one.
The main characteristic of Paramaśiva is Svātantrya (Absolute Freedom).
He is totally Free because He does not depend on another.
The rest of beings depend on Him for their existence (e.g. when they say ‘I am human’, they borrow ‘I am’ from Him).
Another name for His Freedom is Śakti (His Power).
Another name for His Śakti is Spanda (the divine Vibration or Pulsation).
The Great Lord is absolutely impartial due to His not seeing any difference anywhere.
To Him there is no difference of creed, race, social status and so on, because He is the same Self in every place and time.
In Parabhairavayoga, the final Goal (is) realization of one’s own inherent unity with Him.
That realization can only come through His dispensation (also called ‘Śaktipāta’ or ‘Descent of Power’).
No spiritual practice is effective in giving that realization to a person, because the one practicing is ‘asamartha’ or incapacitated.
Spiritual practices only serve the purpose of keeping the disciples busy with something.
Spiritual practices also act as sedatives to tolerate the intense process of ‘returning Home’ (i.e. realization of one’s identity).
There is no obstacle to such realization except for His will to continue existing in limitation.
Māyā, Prakṛti, ego, etc. are never obstacles to the realization of unity with Him, because He is all the obstacles too.
Dualism is His Play, while non-dualism is the Truth.
The Great Lord thinks not in terms of ‘yes or no’ but in terms of ‘yes and no’.
Self-realization in Parabhairavayoga is synonymous with Liberation in the sense of getting freedom from bondage.
Bondage occurs when He wishes so.
Liberation (absence of bondage) happens when He wishes so.
The theory of the multiple selves is rejected because all the selves are completely one with the Great Lord.
Liberation from bondage can be obtained because one is already liberated.
If one were not liberated now, he could not attain Liberation because after getting it, he could lose it again.
Therefore, Liberation is the possession of everybody as well as the Goal to be attained.
With reference to the frequent question about ‘what to do under certain circumstances, in a certain place and such’, the answer is always the same: ‘To realize by Paramaśiva’s Grace that one is Paramaśiva’.
All other achievements in life are secondary with respect to Liberation, because a life without Liberation is like a body without a head.
Life makes full sense after Liberation.
That which is called life is a Play from Paramaśiva’s viewpoint and any other thing from the viewpoint of a limited individual who cannot realize his unity with Him.
This Great Lord, coming out of His depths, willingly renounces/denies His Light and accepts limitation.
The act of renouncing/denying His Light is called Āṇavamala or the primordial impurity of a limited individual.
The resulting darkness being brought about by this denial is known as Māyā.
This Māyā is completely ‘real’ because she is just a manifestation of His own Śakti or Power.
All in all, there is no illusory universe in Parabhairavayoga, because this universe has come forth from His Śakti, who is totally Real.
As He, of His own Will, renounces/denies His Light, it is Him who will accept His Light again.
When He accepts His Light again, this is known as Liberation or Self-realization.
No effort performed by a limited individual can accomplish this, because the limited individual is an invention that was manifested after Māyā.
Consequently, this limited individual is constantly under the sway of Māyā.
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.
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.
Darkness cannot reveal Light, but on the contrary, Light reveals darkness.
Understanding this simple truth about the limited individual is only possible by His divine favor.
This understanding cannot come to a person by means of mere intellectual speculation.
To reason adequately, bauddhājñāna or intellectual ignorance must be dissolved.
Bauddhājñāna is considering the physical body, vital energy, etc. to be oneself.
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.
Pauruṣājñāna is considering the Self (oneself) to be a limited individual, i.e. a person in bondage.
Pauruṣājñāna is removed by initiation carried out by the human Guru or by Śiva Himself.
Bauddhājñāna is removed by studying the scriptures of Śiva and not otherwise.
Without full removal of both kinds of ignorance, one’s own achievement of Liberation is not perfect.
Both initiation and studying scriptures of Śiva are His act of Grace bestowal, because nobody can accomplish that huge task without His favor.
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.
Obedience to the Guru’s commands is the key to success in Parabhairavayoga.
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 Light of this union with Guru, with Paramaśiva, removes all the darkness of ignorance, which appeared due to His accepting limitation.
Once again, this union is thoroughly accomplished by His Grace.
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.
He is incapacitated on account of his own impurity which appeared due to His denying His own Light, His own Glory.
As a result of this incapacity, a limited individual lacks perfect knowledge about the nature of Supreme Reality.
His state of bondage cannot be removed by himself through his own efforts in any possible way; it is only removed by His favor.
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.
All the problems a limited individual has during his lifetime are rooted in his bondage and not in another thing.
Bondage means the incapacity to keep focus on Him constantly.
During the sādhanā or spiritual path, supernatural powers will appear all of a sudden.
One must abandon all those supernatural powers because they could cause one’s fall.
Liberation means absence of bondage or the capacity to keep focus on Him constantly.
Another definition of Liberation is ‘expansion of one’s own Powers’.
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.
The process of Liberation is carried out at once but due to heavy limitation, one experiences it as taking a long time.
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 he has always been liberated.
During Liberation, one could lose his physical body because of the massive Experience of His Glory.
If the body survives, one is called Jīvanmukta or liberated while living.
If the body dies, one is named Videhamukta or liberated after leaving the body (i.e. after the body dies).
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.
After Liberation, such free person can do whatever he wishes.
Apart from prārabdhakarma (the karma which has already started to bear fruits), the liberated person has no other karma.
Therefore, he can do any action and he never receives the good or bad fruit coming from that action.
There is nothing else for him to do, yet he is always actively occupied in elevating other people.
He has accomplished the Goal of human existence, viz. Self-realization.
Because he has realized his unity with the Great Lord (Paramaśiva), to him there is no need of another birth.
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.
While that person lives, he is just like Paramaśiva because of the presence of the physical body, as I mentioned previously.
When his body falls, he merges into Paramaśiva and becomes completely Him due to the absence of the physical body.
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.
All the knowledge of the person who lives in limitation becomes more bondage to him.
The Knowledge of the liberated person becomes a source of Freedom to others.
End of Parabhairavayogasaṁsthāpanapracodanam
Source: Parabhairavayogasaṁsthāpanapracodanam - Foundational Principles of Parabhairavayoga
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