Parabhairavayogasaṁsthāpanapracodanam: Foundational Principles of Parabhairavayoga

By Gabriel Pradiipaka

This book in reader's hand is a culmination of decades of effort, study and spiritual service of a Yogī called Guru Gabriel Pradīpaka, the author. His immense knowledge about the Yoga of Self-realization furnished with his mastery of Sanskrit language is a real gift for spiritual seekers of our modern times. Apart from this fact, it is also

• Language: English
• Publisher: István Tamás Énisz
• Release date: Apr 21, 2020
• ISBN: 9781648712111

Gabriel Pradiipaka

Gabriel Pradīpaka, the founder and leader of the spiritual movement "Parabhairavayoga" and its organization called "Parabhairavayoga Foundation", is a Guru with many followers around the world. His spiritual name, Pradīpaka, means "the one who sheds light", the one who sheds light on the secret meaning of sacred scriptures. Gabriel Pradīpaka belongs to the lineage of Bhagavān Nityānanda whom he views as his Grandguru. He considers Svāmī Muktānanda Paramahaṁsa to be his main Guru. And he sees Svāmī Lakṣmaṇa Joo as his Non-dualistic Kashmir Shaivism Guru. Inspired by the task of Svāmi Muktānanda Paramahaṁsa who brought Non-dualistic Kashmir Shaivism to the West, Gurujī has taken on the mission of introducing people all over the world to the treasure of this amazing Teaching. Gurujī was born in Rosario, Argentina, in 1963. He studied and worked in the famous Siddha Yoga community led by one disciple of the great Svāmī Muktānanda until 1989. Then, during 1989-1991 and 1995-1997 he studied, taught and worked under the guidance of one teacher. In 1997 Gurujī embarked on his own path as teacher of Non-dual Shaivism of Kashmir (Trika) and began to help spiritually-oriented people in the process known as "Self-realization" or "Final Liberation". He became Guru in 2010 after attaining Liberation. Being a fully Self-realized yogī, Gabriel Pradīpaka is capable of awakening the spiritual potential of seekers through Śaktipāta, Divine Grace bestowal, which help them transcend their limitations. Proficient in Sanskrit, Gurujī translates primordial texts of ancient Non-dualistic Kashmir Shaivism Masters, teaches Trika and Sanskrit. Among his translations are: Śivasūtra-s, Abhinavagupta's Paramārthasāra, Vasugupta's Spandakārikā-s and Kṣemarāja's Spandanirṇaya, Pratyabhijñāhṛdayam and Śivasūtravimarśinī, etc. He is right now also in the process of translating the full Tantrāloka. His teachings and translations are available on his website (published in 6 languages: English, Spanish, Portuguese, Hungarian, Russian and Hindi) at www.sanskrit-trikashaivism.com Gurujī wrote his own scriptures in full agreement with the teachings of Trika: Svātantryasūtram, Parabhairavayogasaṁsthpanapracodanam along with its short commentary, and many others. Visit www.parabhairavayoga.org, the official Parabhairavayoga Foundation website, home of Parabhairavayoga based on the teachings of Gurujī.

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Foreword

This book in reader's hand is a culmination of decades of effort, study and spiritual service of a Yogī called Guru Gabriel Pradīpaka, the author. His immense knowledge about the Yoga of Self-realization furnished with his mastery of Sanskrit language is a real gift for spiritual seekers of our modern times. Apart from this fact, it is also a rare opportunity to read a serious treatise on what spirituality really is, in the sense of an actual recognition of the evident, yet hidden, truth open to humankind.

Being his disciple and translator for years, my experience with his special way of teaching was life-changing. Because of this, with the publication of the present book, an old desire came true for me, as it reveals the two most significant aspects of Guru Gabriel Pradīpaka's style of teaching. He does not only write in an effective and practical way to trigger real understanding in the reader, but also gives his uniqueness: He translates Sanskrit word by word. Studying Sanskrit literature with his special method has an auspicious fruit for spiritual aspirants who are devoted to reaching those tiny, but crucial details, and also those secrets about Yoga, which simply cannot be transmitted by mere translations.

The importance of this current work about Self-realization lies in the fact that it presents the author's prevailing approach to spirituality: Knowledge has to be deep and presented with clarity for the sake of understanding it. I recommend this book to those serious spiritual seekers who would like to dive into the wisdom of Yoga and not just scratch the surface.

Though this publication can be considered as an introduction to Gurujī's teachings, it also marks the beginning of the spreading of his own spiritual movement called Parabhairavayoga.

Dávid Durvāsās

Parabhairavayoga

March, 2019 – Budapest, Hungary

Preface to the First Edition

I am very glad to present for the first time this book dealing with the foundational principles of Parabhairavayoga.

A little history now: After founding Parabhairavayoga in early 2016, it was more and more evident the necessity of writing a first scripture formulating the basic teachings. Accordingly, I wrote ‘Parabhairavayoga-saṁsthāpana-pracodanam’ (Foundational Principles of Parabhairavayoga) also in 2016 to fill the gap. Shortly after that, I realized that in this world there is a proliferation of multiple interpretations about everything. In order to protect the teachings of brand-new Parabhairavayoga, I wrote a concise explanation also in Sanskrit called ‘Parabhairavayoga-saṁsthāpana-pracodana-laghu-vṛttiḥ’ (Short Commentary on the Foundational Principles of Parabhairavayoga). In this commentary I added synonyms of the main original words in the aphorisms for preventing any difference of opinion from happening.

Not satisfied with that, now I decided to write this book, which contains the original scripture, the short commentary, both in Sanskrit, plus a rather complete explanation in English of the teachings. I added many quotes from other relevant scriptures to support my viewpoints. I took those quotes from my own translations at https://www.sanskrit-trikashaivism.com. Despite the abundance of Sanskrit terminology throughout the book, I have made a great effort for being so clear as possible about many topics that are inherently complicated.

I received the Śakti or Power of my Guru, Svāmī Muktānanda Paramahaṁsa, thirty-six years ago, which opened my eyes to my own Self. Six years after that, in 1989, I started my serious studies in Trika Shaivism and Sanskrit. In short, I have been studying and teaching Trika Shaivism and Sanskrit for the last thirty years. In 2010 I became a Guru after receiving His full Grace. And in 2016, as I expressed above, I founded Parabhairavayoga (a new Yoga based on the glorious teachings of Trika Shaivism). And this year, I established, along with my disciple Dávid Durvāsās, the Parabhairavayoga Center, which is a refuge for all the people desirous of divine Knowledge and Liberation. May you have so much delight reading this book as I had writing it!

Iti Śivam – May there be welfare for all!

Gabriel Pradīpaka

Parabhairavayoga

March, 2019 – Moscow, Russian Federation

Introduction

Before starting with this introduction, I want to express my heartfelt thanks to Dávid Durvāsās and Balázs Zubák for their invaluable help in the making of this book.

The present book deals with the basic teachings of brand-new Parabhairavayoga. It is a complete handbook for all people who are desirous of divine Knowledge and Liberation. It is perfectly able to transform a mere beginner into quite a Parabhairavayogī full of knowledge.

Parabhairavayoga was born in early 2016. And now, in early 2019, comes a book giving strong theoretical support to the structure of this system. Parabhairavayoga is heavily based on Trika Shaivism (the sublime philosophy of northern India). This Yoga is not coming from the intellectual speculation of someone who one day just had an idea, but it is firmly rooted in the great Trika Shaivism and in the teachings coming from my own spiritual lineage. It is completely adapted to the modern times. It does not require anybody to abandon his family, job, etc. to get Liberation from repetitive afflictions. On the contrary, it encourages the attainment of Liberation even in the middle of daily activities.

Regarding the structure of the book, I will explain now the way it was designed. Its structure closely follows the scheme of the original Parabhairavayoga scripture: ‘Parabhairavayoga-saṁsthāpana-pracodanam’. I added the short commentary too: ‘Parabhairavayoga-saṁsthāpana-pracodana-laghu-vṛttiḥ’. And finally, I added a rather complete explanation of every aphorism and its short commentary. In 92 aphorisms, this scripture summarizes the basic teachings of this modern system of Yoga. A synthetic analysis now:

At first, there are six introductory stanzas in verse, specifically in Āryā meter (not strict). This meter was, if my memory serves me well, one of the favorite meters of Abhinavagupta (the greatest Trika Shaivism Master of all time). I used that meter on purpose, in order to honor the Great Sage. Next, the first aphorism is the base of all in Parabhairavayoga, because if the Supreme Lord (the adorable Parabhairava) is not always in the first place in one’s own life, one cannot rightly advance in Parabhairavayoga. Obviously that this process of putting Him in the first place is a gradual one —many years sometimes—, but this attitude should become stronger and stronger in the Parabhairavayogī as he advances on this spiritual path.

The second aphorism reaffirms the teaching given in the previous aphorism.

Trika is the philosophical basis of Parabhairavayoga.

Parabhairava is Paramaśiva.

Paramaśiva is the Self of all beings.

He consists of Śiva and Śakti.

In the seventh aphorism I explain the technical difference between Śiva and Paramaśiva.

Absolute Freedom is His main characteristic.

He is totally independent.

The rest of beings depend on Him.

Absolute Freedom is Śakti.

Śakti is Spanda, the divine Vibration.

Parabhairava is totally impartial.

In Him there is no place for difference of creed, race, etc.

In Parabhairavayoga, the Goal is to realize that one is Himself.

This realization is impossible without His Mercy.

As the one practicing is incapacitated, no spiritual practice performed by him can give this realization.

Spiritual practices are for keeping the disciples busy.

They also calm the disciples during the hard process of attaining that realization.

One is in bondage only because Parabhairava wishes so.

Māyā, ego, etc. are never obstacles to that realization.

Dualism is just His Play, but non-dualism is the Truth.

Parabhairava thinks ‘yes and no’ at the same time.

Self-realization or attaining freedom from miserable bondage is Liberation.

Bondage takes place when Parabhairava wishes so.

Liberation takes place when Parabhairava wishes so.

There are no multiple selves but only one Self.

One can get Liberation because one is already free.

If one were not liberated, one could never attain Liberation.

Liberation belongs to everybody.

Only one thing is to be done: To realize that one is Parabhairava by the Grace of Parabhairava.

All other attainments are secondary.

Life makes full sense only after one got Liberation.

Life is a Play of Parabhairava and any other thing according to a limited being.

Coming out of His depths, Parabhairava willingly renounces His Light and accepts bondage.

His renouncing is called Āṇavamala (the primordial impurity).

Māyā is the resulting darkness.

Māyā is totally real.

There is no illusory universe in Parabhairavayoga.

As He renounced His own Light, it is only Him who will accept It again.

His act of accepting It is Liberation.

As the limited being is an invention that appears after Māyā, his efforts are not effective to get Liberation.

As a result, he is all the time dominated by Māyā.

As he is a byproduct of the process of denial of His Light, he can never attain Liberation.

As he is a son of Māyā, he is full of darkness.

Darkness cannot reveal Light, but Light can reveal darkness.

To understand this truth about the limited being is possible on account of His Compassion.

No mere intellectual speculation is effective to give that understanding.

In order to properly reason, the intellectual ignorance has to be removed.

Intellectual ignorance is to erroneously think that body, breath, etc. are oneself.

Removal of intellectual ignorance is not enough as there is also ignorance about the Self.

Ignorance about the Self is to think that Parabhairava became a limited being.

Ignorance about the Self is removed by initiation from the Guru or from Parabhairava Himself.

Intellectual ignorance is removed by studying Parabhairava’s scriptures.

No full Liberation happens if both types of ignorance are not removed.

Both initiation and studying Parabhairava’s scriptures are always His Grace bestowal.

The Guru —Parabhairava in person— is mentioned, due to the presence of the physical body, as ‘just like Parabhairava’.

No success in Parabhairavayoga can happen without obeying the Guru’s commands.

The disciple must merge his individual self into the universal Self of the Guru.

The Light of this merging removes all the darkness.

This union occurs due to His Compassion.

But the disciple, by himself, cannot merge his individual self into the universal Self of the Guru. Why? Because he is dominated by those two kinds of ignorance.

He is incapacitated due to Āṇavamala.

Therefore, the disciple lacks perfect knowledge about Him.

This bondage in him can only be eliminated by His Favor.

To Parabhairava, both bondage and Liberation are a Play, but to the limited being, they are a source of pain despite after Liberation he becomes full of Joy.

His bondage is the root of all the problems of the limited being.

Bondage means not to be able to concentrate on Parabhairava all the time.

Supernatural powers arises suddenly on the spiritual path.

All of them must be abandoned.

Liberation means to be able to concentrate on Parabhairava all the time.

Liberation implies the expansion of one’s own Powers.

In limitation, these Powers are contracted.

Liberation happens immediately but one feels that it takes a long time.

During Liberation there is amazement on realizing that Parabhairava has never been affected by anything at all.

On getting Liberation, one realizes he was always liberated.

The physical body could fall during the overwhelming experience of Liberation.

If the body survives, one is called liberated while living.

If the body falls, one is called liberated after leaving the body.

This difference is only perceived by the people who saw that Yogī getting Liberation.

Once one is liberated, one can do whatever he wishes.

The liberated while living has no other karma than prārabdhakarma.

The liberated while living never receives the fruits of his actions.

Though he has nothing to do really, anyway, he is actively busy with elevating other beings.

He has attained the Goal of human existence.

He has no other birth.

He can become a Guru, a spiritual poet or any other thing in order to elevate the beings.

As I mentioned before, he is considered to be ‘just like Parabhairava’ due to the presence of his body.

After the fall of his body, he completely merges into Parabhairava.

Parabhairavayoga is rooted only in the divine Knowledge of the liberated one.

The knowledge of a limited being becomes more bondage to him.

Knowledge of the liberated one is a source of Freedom to others.

Additionally, after the explanation of the scripture, I added the original scripture (Parabhairavayoga-saṁsthāpana-pracodanam) in Sanskrit signs, in IAST transliteration and totally translated. Also, I included a complete glossary where I explain the various Sanskrit words occurring in the book. In the same way, I added a chart elucidating to a certain degree the thirty-six tattva-s or categories of universal manifestation. There is also information about the Sanskrit alphabet and its pronunciation.

My goal is always to elevate so many people as possible. They do not need to live in the way they are living. All the happiness they are looking for outside is right inside their hearts. Parabhairavayoga is simply the tool to unleash the eternal Bliss residing in the hearts of all beings. Therefore, this book containing the basic teachings of Parabhairavayoga is certainly a source of Freedom to all the readers who are desirous of realizing their real identity.

Iti Śivam! — May there be welfare for all!

परभैरवयोगसंस्थापनप्रचोदनम्

(लघुवृत्त्युपेतम्)

Foundational Principles of Parabhairavayoga

(Accompanied by the short commentary)

प्रस्तावनाषट्कम्

Prastāvanāṣaṭkam

Six introductory stanzas

यस्मात्कालेऽस्मिन्परमार्थनिष्ठालक्षणेऽसन्तुष्टः।

अतिविभाविपरभैरवः परमशिव एव सर्वशक्तिः॥१॥

तस्मात्सोऽज्ञानमयदाहिसंसारान्मुमुक्षुसाधकानाम्।

त्राणाय स्वनाम भरन्तं नवयोगमिममस्थापयत्॥२॥

Yasmātkāle’sminparamārthaniṣṭhālakṣaṇe’santuṣṭaḥ|

Ativibhāviparabhairavaḥ paramaśiva eva sarvaśaktiḥ||1||

Tasmātso’jñānamayadāhisaṁsārānmumukṣusādhakānām|

Trāṇāya svanāma bharantaṁ navayogamimamasthāpayat||2||

Since (yasmāt) the greatly Mighty Parabhairava (ati-vibhāvi-parabhairavaḥ) —Paramaśiva Himself (parama-śivaḥ eva), the Master of all the Powers (sarva-śaktiḥ)— was not pleased (asantuṣṭaḥ) with the quality (lakṣaṇe) of spirituality (paramārthaniṣṭhā) at this time (kāle asmin), therefore (tasmāt), He (saḥ) founded (asthāpayat) this (imam) new Yoga (nava-yogam), which bears (bharantam) His name (sva-nāma), for protecting (trāṇāya) the spiritual aspirants (sādhakānām) who desire to escape (mumukṣu) from burning Saṁsāra or Transmigration (dāhi-saṁsārāt) full of (maya) ignorance (ajñāna).

Since the greatly Mighty Parabhairava —Paramaśiva Himself, the Master of all the Powers— was not pleased with the quality of spirituality at this time, therefore, He founded this new Yoga, which bears His name, for protecting the spiritual aspirants who desire to escape from burning Saṁsāra or Transmigration full of ignorance.

Explanation: Currently, spirituality in this world is absolutely despicable. The conjunction of bad quality Guru-s and bad quality disciples has created quite a confusion, which adds more misery to the already immense accumulation of suffering in this humankind. What should have been the solution became an additional problem. So much hatred toward the opinion of others, jealousy, desires to have exclusivity, constant hostility to new viewpoints, discrimination, absolute stupidity and childish attitudes on the part of people who should be, at least in theory, teaching by example. All that foolishness has moved the Mighty Parabhairava, the Master of all Powers, to found this new Yoga which bears His name: Parabhairavayoga – Yoga of Parabhairava.

Why? In order to protect the genuine spiritual aspirants who are really desirous to escape from the terrifying machinery of Saṁsāra, the never-ending Transmigration full of pain, i.e. moving from one thought to another thought, from one emotion to another emotion, from one body to another body, and so on, which, in the end, leads nowhere except more suffering.

If the constant generation of serious spiritual aspirants is stopped, there is no reason for this world to exist really. And these spiritual aspirants need a serious spiritual path to advance toward the Final Goal of existence. That is why Parabhairava, from time to time, does some experiments with new things. This is the case with Parabhairavayoga then.

One is born a human being only to attain Liberation from Saṁsāra. If this Goal is not attained, then all the rest is just useless, as a pile of zeros without ‘1’ at the beginning. What is the importance of all that? Zero! Current society is driven by the idea of progress only associated with the development of technology and comforts, but this is not true progress in my eyes. Real progress happens when a person moves to Liberation, because if he is bound to everything, what is the point of all the rest? And one is bound to everything because one does not know that his real nature is Absolute Freedom. Deluded in this way, such a person in total bondage dreams about progress associated with any other thing except this Freedom. In order to start to correct this situation, Parabhairava has founded this new Yoga.

स्वैः स्वैर्लघुव्याख्याभिः सह द्वानवतिरात्मविरचितानाम्।

सूत्राणामिमानि तस्मै तेन ह्यधुनोपहृतानि॥३॥

Svaiḥ svairlaghuvyākhyābhiḥ saha dvānavatirātmaviracitānām|

Sūtrāṇāmimāni tasmai tena hyadhunopahṛtāni||3||

These (imāni) ninety-two (dvānavatiḥ) aphorisms (sūtrāṇām) written (viracitānām) by Himself (ātma), along with (saha) their respective short comments (svaiḥ svaiḥ laghu-vyākhyābhiḥ), are now offered by Him as an oblation (tena hi adhunā upahṛtāni) to Himself (tasmai).

These ninety-two aphorisms written by Himself, along with their respective short comments, are now offered by Him as an oblation to Himself.

Explanation: Though there are many beings, there is only one Being. Though there are many doers, there is only one Doer. These ninety-two aphorisms condensing the foundational teachings of Parabhairavayoga, and their short commentary, were written by the real Doer then. Why Him and not another? Simply because there is nobody else to do it here. In short, the multitude of beings is just His form and not another thing. And now all this is offered as an oblation to Him performed by Himself!

श्रीपरभैरवयोगोऽयं त्रिकदर्शनप्रतिष्ठापनोऽपि।

सिद्धपारम्पर्यपरिमलेन बहुशोऽधिवासितस्तु॥४॥

Śrīparabhairavayogo’yaṁ trikadarśanapratiṣṭhāpano’pi|

Siddhapāramparyaparimalena bahuśo’dhivāsitastu||4||

This (ayam) venerable Parabhairavayoga (śrī-parabhairavayogaḥ), though (api) having Trika philosophy as its foundations (trika-darśana-pratiṣṭhāpanaḥ), is anyway abundantly perfumed (bahuśas adhivāsitaḥ tu) by the fragrance (parimalena) of the uninterrupted succession (pāramparya) of Siddha-s or Beings who attained Perfection (siddha).

This venerable Parabhairavayoga, though having Trika philosophy as its foundations, is anyway abundantly perfumed by the fragrance of the uninterrupted succession of Siddha-s or Beings who attained Perfection.

Explanation: My Guru was Svāmī Muktānanda Paramahaṁsa, my Grand Guru Bhagavān Nityānanda, and my Trika-Guru, Svāmī Lakṣmaṇa Joo Raina. Despite I could say I belong to two spiritual lineages (one of my Guru and Grand Guru and the other coming from my Trika-Guru), I always say that my real lineage is the one of my Guru and Grand Guru because they were with me from the beginning of my spiritual path, while my Trika-Guru was crucial only at the end of it, appearing during my trances several times. Anyway, technically, both lineages are in my spiritual story. I cannot deny this.

Trika is a very important Tantra-based Indian philosophy which I have been devoted to for the last thirty years. Their teachings are superior to the ones taught by other systems. The depth of its Knowledge is just unfathomable. I founded this Parabhairavayoga with its roots firmly established in the Trika wisdom then. In other words, I use the theory of Trika to explain the spiritual processes occurring in Parabhairavayoga. And because I also belong to the lineage of the Siddha-s or Beings who attained Perfection (the one of my Guru and Grand Guru), I added that part to the stanza where I say that Parabhairavayoga is abundantly perfumed by the fragrance of the uninterrupted succession of Siddha-s. All in all, in me those two lineages meet, as it were. Now the meaning is clear!

यो मुक्तिपदवीमिमां प्रतिपद्येत सः क्षिप्रं संस्पृशेत्।

अनिर्वाप्यार्थसङ्कुलं विस्मयकारिपरमशिवमेव॥५॥

Yo muktipadavīmimāṁ pratipadyeta saḥ kṣipraṁ saṁspṛśet|

Anirvāpyārthasaṅkulaṁ vismayakāriparamaśivameva||5||

The one who (yaḥ) follows (pratipadyeta) this (imām) path of Liberation (mukti-padavīm), quickly (kṣipram) comes into contact (saḥ... saṁspṛśet) with astonishing Paramaśiva Himself (vismayakāri-parama-śivam eva) who is replete with (saṅkulam) inextinguishable (anirvāpya) Meaning (artha).

The one who follows this path of Liberation, quickly comes into contact with astonishing Paramaśiva Himself who is replete with inextinguishable Meaning.

Explanation: Because this path of spiritual Liberation from endless bondage has been created by Paramaśiva Himself, there is no surprise that people coming in contact with this Yoga also have a fast contact with the Supreme Śiva.

People feel very often ‘like void’ because in their lives ‘meaning’ is weak or directly absent. Anyway, by getting in touch with the Totality which is Paramaśiva, the Great Lord of all, they access a Source of inextinguishable Meaning. Since this is about experience, to speak a lot about it will not add anything to That which is already Full.

जयतु जयतु परभैरव एव मत्सम्प्रदायसिद्धपरिवृतः।

जयतु जयतु स्वपराशक्तिरनिवार्यस्वातन्त्र्यरूपा॥६॥

Jayatu jayatu parabhairava eva matsampradāyasiddhaparivṛtaḥ|

Jayatu jayatu svaparāśaktiranivāryasvātantryarūpā||6||

Glory to (jayatu jayatu) Parabhairava (parabhairavaḥ eva) surrounded by (parivṛtaḥ) the Siddha-s or Perfected Beings (siddha) of my tradition (mat-sampradāya), glory to (jayatu jayatu) His Supreme Power (sva-parāśaktiḥ) whose nature is (rūpā) irresistible (anivārya) Freedom (svātantrya)!

Glory to Parabhairava surrounded by the Siddha-s or Perfected Beings of my tradition, glory to His Supreme Power whose nature is irresistible Freedom!

Explanation: Here I am mentioning the Siddha-s or Perfected Beings of my oldest tradition, the one of my Guru and Grand Guru. Parabhairava is the same as Paramaśiva, i.e. the Supreme Bhairava = the Supreme Śiva.

In all the Indian philosophical systems I have studied before Trika, they never mentioned His irresistible Freedom. In this, Trika is unique. This Svātantrya or Absolute Freedom of Paramaśiva is His own Supreme Power.

Glory to Him and His Supreme Power, and glory to the Siddha-s surrounding Him!

अथ परभैरवयोगसंस्थापनप्रचोदनलघुवृत्तिर्यत्राहं विस्तारयामि मम परभैरवयोगव्याख्यानं गुर्वर्थपदानां पर्यायशब्दयोगाच्च प्रतिसूत्रस्याशेषार्थसङ्क्षिप्तव्याख्यायोगेन च। प्राथमिकी वृत्तिरियं मया विरचिता श्रीपरभैरवयोगसंस्थापनप्रचोदनस्य सूत्रान्यथार्थबोधसम्भाव्यतापोहार्थम्। मम कृतिर्धीराणां सर्वसाधकानां शिवाय भूयात्।

Atha parabhairavayogasaṁsthāpanapracodanalaghuvṛttiryatrāhaṁ vistārayāmi mama parabhairavayogavyākhyānaṁ gurvarthapadānāṁ paryāyaśabdayogācca pratisūtrasyāśeṣārthasaṅkṣiptavyākhyāyogena ca| Prāthamikī vṛttiriyaṁ mayā viracitā śrīparabhairavayogasaṁsthāpanapracodanasya sūtrānyathārthabodhasambhāvyatāpohārtham| Mama kṛtirdhīrāṇāṁ sarvasādhakānāṁ śivāya bhūyāt|

And now begins (atha) the short (laghu) commentary (vṛttiḥ) on the Foundational (saṁsthāpana) Principles (pracodana) of Parabhairavayoga (parabhairavayoga) in which (yatra) I (aham) expand (vistārayāmi) my (mama) exposition (vyākhyānam) on Parabhairavayoga (parabhairava-yoga) by means of (yogāt) synonyms (paryāya-śabda) for important words (gurvartha-padānām) as well as (ca... ca) by means of (yogena) a concise (saṅkṣipta) explanation (vyākhyā) of the whole (aśeṣa) meaning (artha) of every aphorism (prati-sūtrasya). I composed (mayā viracitā) this (iyam) preliminary (prāthamikī) commentary (vṛttiḥ) in order to (artham) remove (apoha) the possibility (sambhāvyatā) of misinterpretation (anyathā-artha-bodha) of the aphorisms (sūtra) of venerable Parabhairavayoga-saṁsthāpana-pracodanam (śrī-parabhairava-yoga-saṁsthāpana-pracodanasya). May my work be (mama kṛtiḥ... bhūyāt) for the welfare (śivāya) of all the serious spiritual aspirants (dhīrāṇām sarva-sādhakānām)!

And now begins the short commentary on the foundational principles of Parabhairavayoga in which I expand my exposition on Parabhairavayoga by means of synonyms for important words as well as by means of a concise explanation of the whole meaning of every aphorism. I composed this preliminary commentary in order to remove the possibility of misinterpretation of the aphorisms of venerable Parabhairavayoga-saṁsthāpana-pracodanam. May my work be for the welfare of all the serious spiritual aspirants!

Explanation: Firstly I composed the Parabhairavayoga-saṁsthāpana-pracodanam. I will show you the main words there for clarification: Parabhairavayoga-saṁsthāpana-pracodanam = Parabhairavayoga-foundational-principle(s) => (you have to translate the compound from right to left like this:) Foundational Principles of Parabhairavayoga. Now the meaning is clear!

This basic scripture of Parabhairavayoga consists of 92 aphorisms in Sanskrit. The number is in honor of the 92 Tantra-s that Paramaśiva passed to the sage Durvāsās, though in Parabhairavayoga, like in Trika philosophy, only the 64 non-dualistic Tantra-s are accepted and worshiped. Oh yes, this is a long story that is not relevant right now. Let us continue!

After writing that scripture, I felt that many terms in it were ambiguous in their meaning. In order to resolve this problem, I wrote a short commentary containing Sanskrit synonyms for important words there. The short commentary is also in Sanskrit like the original scripture. Apart from the synonyms, I briefly explained the core meaning of every aphorism. The name of this short commentary is: Parabhairavayoga-saṁsthāpana-pracodana-laghu-vṛttiḥ. Now I will do as before: Parabhairavayoga-saṁsthāpana-pracodana-laghu-vṛttiḥ = Parabhairavayoga-foundational-principle(s)-short-commentary = (again, the compound must be translated from right to left like this:) A short commentary on the Foundational Principles of Parabhairavayoga. Now the meaning is very clear indeed!

Oh yes, and what is Parabhairavayoga. It is like this: Para-bhairava-yoga = Supreme-Bhairava-yoga = Yoga of the Supreme Bhairava. And Bhairava is Śiva, the Great Lord of all. It is His Yoga because it was founded by Him through His irresistible Will, because this entire Yoga remains in Him like a divine Play, and because finally it will end in Himself again at the time of His bestowing Liberation. For all those reasons, this Yoga is called like that.

In this world, the spiritual teachers arise like insects, that is, they are innumerable. Most of them are false and their massive presence shows the existence of real Guru-s, because, like my Guru used to say, what is the point of making false money if there is no real one? And these false Guru-s are always prone to distorting the teachings. In order to block them once and for all, I am concisely commenting and including synonyms, so the meaning of the original aphorisms will be totally clear and never a victim to ‘new interpretations’ by people who are just not up to the task. This is part of my legacy and I am taking it very seriously. Hence the enormous effort to write all these teachings in a simple format. Not only this, now I am writing a lengthier explanation in order to finish elucidating the meaning of the aphorisms, so that there will not be any doubt at all.

May all my effort be for the welfare of all the serious spiritual aspirants!

स परमेश्वरः सदैव प्रथमपदे स्थितो नित्यम्॥१॥

Sa parameśvaraḥ sadaiva prathamapade sthito nityam||1||

The Supreme Lord (saḥ parama-īśvaraḥ) (is) always (sadā eva) what goes ‘in the first place’ (prathama-pade sthitaḥ) at all times (nityam).

The Supreme Lord is always what goes ‘in the first place’ at all times.

स परमेश्वरोऽधीशो विश्वस्वामी सर्वदा प्रथमपदे स्थितः कुलदेशव्यापाराद्यात्मकात्सर्वस्मात्पुर्वः स्वस्मिन् मनसि वर्तते नित्यमहर्निशमामरणात्। महेश्वरभावस्यास्य सन्निधानं साधके बहुलानुग्रहनिर्देशकमीदृसे मुमुक्षौ यतस्तत्प्रसादं विना न केनाप्यनुभूता स्वशक्तिविस्तारलक्षितपरमार्थाधिगमपरत्वात्मकभक्तिविशिष्टदशासौ॥१॥

Sa parameśvaro’dhīśo viśvasvāmī sarvadā prathamapade sthitaḥ kuladeśavyāpārādyātmakātsarvasmātpurvaḥ svasmin manasi vartate nityamaharniśamāmaraṇāt| Maheśvarabhāvasyāsya sannidhānaṁ sādhake bahulānugrahanirdeśakamīdṛse mumukṣau yatastatprasādaṁ vinā na kenāpyanubhūtā svaśaktivistāralakṣitaparamārthādhigamaparatva-ātmakabhaktiviśiṣṭadaśāsau||1||

The Supreme Lord (saḥ parama-īśvaraḥ), the Sovereign (adhīśaḥ), the Owner of all (viśva-svāmī) (is) always (sarvadā eva) what goes ‘in the first place’ (prathama-pade sthitaḥ) —what resides (vartate) in one’s mind (svasmin manasi) first of all (sarvasmāt purvaḥ), i.e. (what comes before) family, country, job, etc. (kula-deśa-vyāpāra-ādi-ātmakāt)— at all times (nityam), day and night (aharniśam) until death (ā-maraṇāt). The presence (sannidhānam) of this feeling (bhāvasya asya) for the Great Lord (mahā-īśvara) in the spiritual aspirant (sādhake) indicates (nirdeśakam) abundance of divine Grace (bahula-anugraha) in such a person who desires Liberation (īdṛse mumukṣau), since (yatas) without (vinā) His favor (tad-prasādam) nobody can experience (na kena api anubhūtā) that (asau) special (viśiṣṭa) state (daśā) of devotion (bhakti) relating to (ātmaka) being quite intent on (paratva) attaining (adhigama) the Highest Reality (parama-artha), which -i.e. such attainment of the Highest Reality- is characterized (lakṣita) by an expansion (vistāra) of one’s own (sva) powers (śakti)||1||

The Supreme Lord, the Sovereign, the Owner of all (is) always what goes ‘in the first place’ —what resides in one’s mind first of all, i.e. (what comes before) family, country, job, etc.— at all times, day and night until death. The presence of this feeling for the Great Lord in a spiritual aspirant indicates abundance of divine Grace in such a person who desires Liberation, since without His favor nobody can experience that special state of devotion relating to being quite intent on attaining the Highest Reality, which -i.e. such attainment of the Highest Reality- is characterized by an expansion of one’s own powers.

Explanation: Śiva, the Great Lord of all, is always what goes in the first place at all times. He is constantly in the mind in the first position, before family, country, job, etc., day and night until death. This is the right feeling in Parabhairavayoga. It should be cultivated by all the disciples then. When this feeling is that constant, this is a sure mark of Śiva. In other words, one cannot have this unbeatable one-pointedness on Him without His Grace, i.e. without His Favor.

Disciples in Parabhairavayoga seek Liberation. What is Liberation? It is Liberation from all types of bondage. For example, it is Liberation from attachment, hatred, jealousy, sadness, unstable happiness always, absolute powerlessness and so on. It is realization of one’s own essential nature which is Absolute Freedom. And this Freedom belongs to the adorable Śiva only. When He shares His Freedom with someone, that person gets Liberation, i.e. he comes to realize that, as a matter of fact, he is Śiva Himself. Identification with Śiva is the boon given by Śiva to Śiva. Or you can understand Liberation in the way Abhinavagupta (the Great Trika Master) put it, viz. something like this: ‘Liberation is just an expansion of one’s own powers’. All in all, it is Massive Freedom, and there is no doubt about it.

Anyway, someone can have a doubt about why the Lord must be first under all circumstances. Because the Parabhairavayogī (the yogī in Parabhairavayoga) should reason like this:

‘I have been traveling from immemorial time, during thousands of births, from one body to another body. During all this odyssey of the soul, the Great Lord was my sole companion. He was with me when I opened my mouth just to shout for the first time when I was a baby, and He was with me when my eyes closed for the last time, at the moment of death. He was also during my entire life as a Witness to my experiences when I was a child full of innocence, a teenager full of doubts and confusion, an adult full of ignorance, and finally an old person replete with unfulfilled desires. And He did so throughout all my past births.

And in each birth I enjoyed a new family, a new country, etc., and I was certainly attached to all of them like an animal is attached to food. Even in my current birth I am attached to my new family, country, etc. here. What is the use of all this? If in a previous birth I was attached to relatives, country, etc., now I forgot all that like a dream left behind on waking up. So, why should I be attached to my new family, country, etc. if I will forget them in the future? All this Saṁsāra, this constant Transmigration from one body to another body, from one thought to another thought, etc. really makes no sense in itself! It only makes sense if all this is for the sake of communing with the Glorious Lord.

In previous lives I had so many people around, but where are they now? Forgotten! I had so many nationalities, jobs, etc., but where are they now? Forgotten! So, again, why should I be so attached to all those things when they are fleeting like a blade of grass? If all these bodies, objects, thoughts, emotions and the like will be swept away by the force of Time, what is the point of being so attached to them all in the way I am?

The Great Śiva, being my sole companion throughout all my births, should be my sole object of worship and remembrance. Why should something or someone else be more important than Him? Therefore, I take refuge in Him only!’.

This is right reasoning leading to ‘somewhere’, i.e. to Liberation. Reasonings putting someone else or something else in the first place only lead to a prolongation of this agony known as Saṁsāra, and there is no difference of opinion regarding this.

Anyway, to give extra support to my primordial teaching about Parabhairavayoga, I will quote now Spandakārikā-s I.1 (at the beginning of the scripture), in which, in the first place, sage Vasugupta extols the Great Śiva, the Lord of all. As He is the One who manifests all this universe, who preserves it and finally dissolve it, and because He is the innermost essential nature of all the beings, and the source of the glorious group of powers (e.g. the Karaṇeśvarī-s or goddesses of the senses), he deserves to be remembered, praised and worshiped always first of all:

Yasyonmeṣanimeṣābhyāṁ jagataḥ pralayodayau|

Taṁ śakticakravibhavaprabhavaṁ śaṅkaraṁ stumaḥ||1||

We laud (stumaḥ) that (tam) Śaṅkara -an epithet of Śiva- (śaṅkaram) who is the source or cause (prabhavam) of the glorious (vibhava) group (cakra) of powers (śakti), (and) by whose (yasya) opening (and) shutting of (His) eyes (unmeṣa-nimeṣābhyām) (there is) dissolution and emergence (pralaya-udayau) of the world (jagataḥ)||1||

We laud that Śaṅkara -an epithet of Śiva- who is the source or cause of the glorious group of powers, (and) by whose opening (and) shutting of (His) eyes (there is) dissolution and emergence of the world||1||¹

Sage Kṣemarāja, in his Spandanirṇaya, wrote a long commentary on this first aphorism in Spandakārikā-s. I am quoting only a small fraction of it, where he speaks about the Lord and His Power (called ‘She’ -in feminine gender- by the author) also known as Spanda or ‘Supreme Vibration’ (the Vibration of I-consciousness which appears as the entire universe). This I-consciousness is also called Aham or I. Another name for His Power is ‘Power of Absolute Freedom’ (Svātantryaśakti). Very well, from the text itself the meanings should be clear:

Iha parameśvaraḥ prakāśātmā mahādevaḥ śabdarāśiparamārthapūrṇāhantā-parāmarśasāratvāt sadaivānandaghana-sphurattā-ātmakobhayavisargāraṇiparāśaktyātmaka-pūrṇasvātantryasvarūpastata eva citsvābhāvyādacalasyāpi śrībhagavataḥ svātantryaśaktir avibhaktā api aśeṣasargasaṁhārādi-paramparāṁ darpaṇanagaravatsvabhittāveva bhāviyuktyānadhikām apyadhikāmiva darśayantī kiñcic calattātmakadhātvarthānugamāt spanda ityabhihitā tena bhagavānsadā spandatattvasatattvo na tu aspandaḥ|

Here (iha), the Supreme (parama) Lord (īśvaraḥ), whose nature (ātmā) is the Light and Effulgence of Consciousness (prakāśa), (is) the Great (mahā) God (devaḥ) whose essential nature (sva-rūpaḥ) is the complete and absolute (pūrṇa) Freedom (svātantrya) consisting (ātmaka) of the Supreme (parā) Power (śakti) (that appears as) both (ubhaya) I (araṇi) and the emanated universe (visarga), which is (ātmaka) always (sadā eva) a vibrant flash (sphurattā) of a compact mass (ghana) of Bliss (ānanda) inasmuch as (Her) essence (sāratvāt) (is) the remembrance (parāmarśa) of the full and perfect (pūrṇa) I-consciousness (ahantā) which is the highest (parama) meaning (artha) of the multitude (rāśi) of sounds and words (śabda). For that reason (tataḥ eva), as She is essentially (svābhāvyāt) Cit or Consciousness (cit), the Power (śaktiḥ) of Absolute Freedom (svātantrya) of the venerable (śrī) Lord (bhagavataḥ), (who is) also (api) (known as) Acala or Motionless (acalasya), though (api) non-distinct (from Him) (avibhaktā), displays (darśayantī) the entire (aśeṣa) uninterrupted succession (paramparām) of manifestation (sarga), dissolution (saṁhāra), etc. (ādi) on Her own (sva) canvas (bhīttau eva) like (vat) a city (nagara) (reflected on a) mirror (darpaṇa). (Again,) by future (bhāvi) adequate arguments (yuktyā), (it will be shown that), even though (api) She cannot be enlarged or expanded (anadhikām), She keeps presenting (Herself) (darśayantī) as if (iva) supernumerary (adhikām). (Besides,) She is called (abhihitā) ‘Spanda’ (spandaḥ iti) (because), according (anugamāt) to the meaning (artha) of the root (‘spand’) (dhātu), She consists (ātmaka) of a slight (kiñcid) movement (calattā). Therefore (tena), the Highest Lord (bhagavān) (has) always (sadā) the principle (tattva) of the Supreme Vibration (spanda) as His nature (satattvaḥ). He is never (na) without Spanda (aspandaḥ) indeed (tu)|

Here, the Supreme Lord, whose nature is the Light and Effulgence of Consciousness, (is) the Great God whose essential nature is the complete and absolute Freedom consisting of the Supreme Power (that appears as) both I and the emanated universe, which is always a vibrant flash of a compact mass of Bliss inasmuch as (Her) essence -the essence of His Supreme Power- (is) the remembrance of the full and perfect I-consciousness which is the highest meaning of the multitude of sounds and words. For that reason, as She is essentially Cit or Consciousness, the Power of Absolute Freedom of the venerable Lord, (who is) also (known as) Acala or Motionless, though non-distinct (from Him), displays the entire uninterrupted succession of manifestation, dissolution, etc. on Her own canvas like a city (reflected on a) mirror. (Again,) by future adequate arguments, (it will be shown that), even though She cannot be enlarged or expanded, She keeps presenting (Herself) as if supernumerary. (Besides,) She is called ‘Spanda’ (because), according to the meaning of the root (‘spand’), She consists of a slight movement. Therefore, the Highest Lord (has) always the principle of the Supreme Vibration as His nature. He is never without Spanda indeed|²

तच्च सज्जीवनरीत्या मूलम्॥२॥

Tacca sajjīvanarītyā mūlam||2||

That (tad ca) (is) the basis (mūlam) of the right way of living (sat-jīvana-rītyāḥ).

That is the basis of the right way of living.

तच्च सज्जीवनरीत्या यावत्प्राणान् स्थूलतन्वां धारयति सम्यगाचारस्य मूलमुपस्तम्भरूपम्। न तस्य सन्निधिरुपचयो वास्ति चेत्परभैरवयोगे न साधकस्य कस्यचिदाप्तिरेव॥२॥

Tacca sajjīvanarītyā yāvatprāṇān sthūlatanvāṁ dhārayati samyagācārasya mūlamupastambharūpam| Na tasya sannidhirupacayo vāsti cetparabhairavayoge na sādhakasya kasyacidāptireva||2||

That (tad ca) (is) the basis (mūlam) (or) support (upastambha-rūpam) of the right way of living (sat-jīvana-rītyāḥ), i.e. of the proper behavior (samyak-ācārasya) while (yāvat) one preserves (dhārayati) life (prāṇān) in the physical body (sthūla-tanvām). Unless (na... ced) there is (asti) presence (sannidhiḥ) or (vā) development (upacayaḥ) of it (tasya), a spiritual aspirant (sādhakasya) achieves nothing (na... kasyacid āptiḥ) in Parabhairavayoga (parabhairavayoge) indeed (eva)||2||

That (is) the basis (or) support of the right way of living, i.e. of the proper behavior while one preserves life in the physical body. Unless there is presence or development of it, a spiritual aspirant achieves nothing in Parabhairavayoga indeed.

Explanation: When one has this attitude regarding Him, all the other people and things are brought in line with this divine viewpoint. It is about seeing it in practice to fully understand it. Such an attitude is a solid ground on which you can cultivate other higher qualities such as the possession of a fit intellect, that is, of an intellect which is able to adequately reason about Śiva, the universe, bondage, Liberation, etc. Without this viewpoint, a disciple gets nothing in Parabhairavayoga. Obviously that a disciple cannot have this full attitude from the start of the spiritual path, but he should gradually cultivate it. The better the ground, the better the crop he will harvest in the end.

And when you do not have this divine feeling for Śiva, all the other people and things look like a constant source of pain. Everything is confusing and devoid of real sense. Negativity and its partners, violence and hatred, grow massively too. One can say that life is hellish without the divine feeling for the Great Lord. Anyway, if the person is extremely ignorant about all these things, he will think that it is not really hellish but ‘normal’ and ‘acceptable’. The name for this despicable state is Saṁsāra, such as I specified in my commentary on the previous aphorism. And Saṁsāra is simply Transmigration saturated with misery. It is to change Absolute Freedom into something absolutely insignificant.

मम योगस्य दार्शनिकाधारः श्रीत्रिकम्॥३॥

Mama yogasya dārśanikādhāraḥ śrītrikam||3||

Venerable Trika -also known as Non-dual Shaivism of Kashmir- (śrī-trikam) (is) the philosophical basis (dārśanika-ādhāraḥ) of my Yoga (mama yogasya).

Venerable Trika (also known as Non-dual Shaivism of Kashmir) is the philosophical basis of my Yoga.

मम योगस्य दार्शनिकाधारो मत्परभैरवयोगापेक्षया शास्त्रप्रयोगोपस्तम्भनं श्रीत्रिकं शिवशक्तिनरशाश्वतैकत्वोपदेशकं काश्मीरशैवशासनम्। किञ्च तस्मिन् परपरापरापरशक्तीनां स्वधर्मः सम्बन्धश्च प्रतिपादिताविति त्रिकमिदं दर्शनमुदाहृतम्॥३॥

Mama yogasya dārśanikādhāro matparabhairavayogāpekṣayā śāstraprayogopastambhanaṁ śrītrikaṁ śivaśaktinaraśāśvataikatvopadeśakaṁ kāśmīraśaivaśāsanam| Kiñca tasmin paraparāparāparaśaktīnāṁ svadharmaḥ sambandhaśca pratipāditāviti trikamidaṁ darśanamudāhṛtam||3||

Venerable Trika or Triple viewpoint (śrī-trikam), i.e. the śaiva doctrine of Kashmir (kāśmīra-śaiva-śāsanam) that teaches (upadeśakam) the eternal (śāśvata) unity (ekatva) between Śiva -the Lord-, Śakti -His Power- and the limited individual (śiva-śakti-nara), (is) the philosophical basis (dārśanika-ādhāraḥ) of my Yoga (mama yogasya); (in other words, it is) the theoretical-practical support (śāstra-prayoga-upastambhanam) with reference to (apekṣayā) my (mad) Parabhairavayoga (parabhairavayoga). Besides (kiñca), this (idam) philosophy (darśanam) is said to be (udāhṛtam) triple (trikam) because (iti) in it (tasmin) the peculiar characteristic (svadharmaḥ) and (ca) relationship (sambandhaḥ) of the Supreme, Supreme-Nonsupreme and Nonsupreme powers (para-para-apara-apara-śaktīnām) are explained (pratipāditau)||3||

Venerable Trika or Triple viewpoint, i.e. the śaiva doctrine of Kashmir that teaches the eternal unity between Śiva -the Lord-, Śakti -His Power- and the limited individual (is) the philosophical basis of my Yoga, (in other words, it is) the theoretical-practical support with reference to my Parabhairavayoga. Besides, this philosophy is said to be triple because in it the peculiar characteristic and relationship of the Supreme, Supreme-Nonsupreme and Nonsupreme powers are explained.

Explanation: Trika is the well-known philosophy which was mostly developed in Kashmir, in northern India. The word ‘Trika’ means ‘Triple’. In general, it is called like this for two reasons:

Because it teaches the nature of Śiva -the Lord-, Śakti -His Power- and nara -the limited individual- as well as their mutual relationship.

Because in it the peculiar characteristic and relationship of the Parā (Supreme), Parāparā (Supreme-Nonsupreme) and Aparā (Nonsupreme) powers are explained.

But what are the basic teachings in Trika philosophy?:

Śiva is the Self of the entire universe: The name of God in this system and in Parabhairavayoga is Śiva (lit. the Auspicious One). The Power of Beloved Śiva is called Śakti (lit. Power). This Śakti is not at all different from Śiva. She is His I-consciousness. The entire cosmos is just the form of His Śakti, i.e. the entire cosmos emanates from His I-consciousness.

Therefore, there is no difference between Śiva -the Lord- and Śakti -His Power-; the Lord is and knows He is; there is no difference at all: I repeat, there is no difference between Śiva and Śakti. By means of Śakti (I-consciousness) He is and knows He is. There is no difference at all between the Lord and His Power then.

Technically, Śiva is a name for the static aspect of God: From a technical viewpoint, Śiva is a name for the static aspect of the Highest Reality. An even more technical term for this static aspect would be ‘Prakāśa’ (lit. Light). Śiva cannot move because He occupies it all.

Technically, Śakti is a name for the dynamic aspect of God: From a technical viewpoint, Śakti is a name for the dynamic aspect of the Highest Reality. An even more technical term for this dynamic aspect would be ‘Vimarśa’ (lit. Awareness). Śakti also occupies it all like Śiva (both of Them are one and the same). Anyway, She can move somehow. This is the Great Mystery. That is why other of Her names is Spanda (Vibration or Throb).

Śiva-Śakti is Absolute Freedom Itself: These two aspects together represent Paramaśiva (the Supreme Śiva, i.e. Śiva in His Highest Aspect) who is Absolute Freedom in person.

Therefore, the human being -the limited individual- is inherently free too as he is one with Śiva-Śakti: Essentially, the limited individual (the human being who lives full of restrictions of all kinds) is one with Paramaśiva.

However, the human being experiences bondage because of