Parabhairavayogābhyāsāḥ: Practices in Parabhairavayoga - Volume 1

By Gabriel Pradiipaka

It is with great joy that I present you the Guru Gabriel Pradīpaka's new book, "Parabhairavayogābhyāsāḥ" or "Practices in Parabhairava Yoga", which is the first of a number of volumes devoted to the methods or means (upāya-s) for Self-Realization in Trika Shaivism. This first volume is dedicated to the highest of the three methods, called Śāmbha

• Language: English
• Publisher: István Tamás Énisz
• Release date: Feb 15, 2023
• ISBN: 9798888963432

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.

Book preview

Foreword

It is with great joy that I present you the Guru Gabriel Pradīpaka’s new book, Parabhairavayogābhyāsāḥ or Practices in Parabhairavayoga, which is the first of a number of volumes devoted to the methods or means (upāya-s) for Self-Realization in Trika Shaivism.

This first volume is dedicated to the highest of the three methods, called Śāmbhavopāya, a method related to the viewpoint of Śambhu (Śiva) and the fastest way to approach the Spiritual Goal directly, i.e. Liberation. Nonetheless, this method is only fit for very advanced aspirants who are at the final stage of the spiritual path.

Gurujī made great efforts to convey the necessary knowledge about this Śāmbhavopāya method, relying on the Bhairavatantra-s, scriptures written by the sages of the Trika Shaivism tradition, using a huge number of quotations from the scriptures of sages Kṣemarāja, Śivopādhyāya, Ānandabhaṭṭa, etc. and, of course, his own experience. At the same time, he, as always, tried to make his presentation as accessible as possible for readers.

Gurujī’s spiritual name is Pradīpaka, one who sheds light. Having reached the goal of human life, i.e. Full Spiritual Realization, Gurujī dedicated himself to the spiritual upliftment of humanity, shedding light on the meaning of the scriptures and on spirituality in general. It is his inherent nature to do all this. Therefore, he generously shares his Knowledge and Experience, always striving to present his translations and explanations in the most understandable way for different types of spiritual seekers. Gurujī has extensive knowledge about Sanskrit, Tantra, Trika (Non-dual Shaivism of Kashmir), Sāṅkhya, Vedānta, Vedic rituals, etc.

This book is a real treasure for spiritual seekers. The main purpose of the book is to give real help as regards understanding this very complicated method, which always causes serious confusion in the minds of aspirants. Knowing this, the author has tried to be as clear and practical as possible. The present book is a real gift for spiritual seekers, because due to the vast knowledge presented in this Parabhairavayogābhyāsā, they have the opportunity to read only one book instead of many related to the topic. Undoubtedly, this pure Knowledge revealed by Gurujī in the current book will help the readers on the path to Liberation, to the highest goal of their lives!

Natalia Ambikā

July, 2022 – Moscow, Russian Federation

Preface to the First Edition

I am very pleased to present for the first time this book which deals with practices in Parabhairavayoga.

A little history: 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. The whole scripture and its short commentary were published directly on Parabhairavayoga.org, the official website for my Yoga.

But I was not satisfied with that! So, I decided to write a book called ‘Parabhairavayoga-saṁsthāpana-pracodanam’ (like the main Parabhairavayoga scripture). In this lengthy book I explained my own scripture, plus its short commentary, in extreme detail.

Now, this book I am publishing for the first time —i.e. Parabhairavayogābhyāsāḥ - Prathamakhaṇḍam [Practices in Parabhairavayoga – Volume 1]— is the practical counterpart of the ‘Parabhairavayoga-saṁsthāpana-pracodanam’ theoretical book. Therefore, it is ‘a must’ to firstly read the theoretical book in order to fully understand the present practical book.

‘Parabhairavayogābhyāsāḥ - Prathamakhaṇḍam’ has many quotes from other texts. I took all those quotes from my own translations at ‘https://www.sanskrit-trikashaivism.com’. I mean, the translations of all the quotes included here are my own translations and not the translations of some other authors. I added ‘(Quote courtesy of ‘Sanskrit & Trika Shaivism’ – https://www.sanskrit-trikashaivism.com)’ in order not to have any future crossing copyright conflicts. All in all, everything is my own work.

The teachings in this book can become complicated sometimes. Anyway, I made every effort to explain them to the reader so easily as possible. But, I repeat, to read the theoretical aspect of Parabhairavayoga first is crucial if the reader wants to understand these practical teachings in all their glory.

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 Foundation, 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 founder

November, 2019 – Moscow, Russian Federation

Introduction

Before starting with this introduction, I want to express my heartfelt thanks to Tamás Tryambaka for his invaluable help in the making of this book.

The present book deals with the first practical teachings of brand-new Parabhairavayoga. It is intended for people who are desirous of divine Knowledge and Liberation, and who, after drinking the Nectar of the theoretical knowledge in my ‘Parabhairavayoga-saṁsthāpana-pracodanam – Foundational Principles of Parabhairavayoga’, are now ready to start to practice the teachings.

Parabhairavayoga was born in early 2016. And now, in late 2019, comes a book placing the first layer of the practical aspect of this new Yoga. Parabhairavayoga is indeed 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 (from Bhagavān Nityānanda, Svāmī Muktānanda, etc.). 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.

With reference to the structure of the book, I will explain now the way it was designed. Its structure follows a logical scheme, as the reader can see now:

Chapter 1 -Kalpanāṣaṭkam — Six stanzas about imagination: A poetic way to begin with this scripture.

Chapter 2 -Prāveśikopadeśāḥ — Introductory teachings: A short introduction to the upcoming teachings.

Chapter 3 -Prathamavyākhyā — First explanation: Information about the way the practices are explained in the entire Parabhairavayoga (this book is just the first volume about practices in Parabhairavayoga).

Chapter 4 -Anugrahaprabhavāḥ — Sources of Grace: Short but clear explanation of the three sources of divine Grace.

Chapter 5 - Parabhairavayoge muktiḥ — Liberation in Parabhairavayoga: Extensive explanation about the real nature of Liberation in this brand-new Yoga. Several aphorisms -and their respective short commentaries- from Parabhairavayoga-saṁsthāpana-pracodanam (Foundational Principles of Parabhairavayoga) are quoted and accordingly elucidated.

Chapter 6 -Abhyāsagauravam — Importance of practices: What are practices in this new Yoga for? Here I explain exactly that at length. All the introductory teachings end here.

Chapter 7 -Śāmbhavopāyaḥ — The means pertaining to Śambhu: Now the in-depth explanation begins. A short introduction to the three upāya-s or means —Śāmbhavopāya or the means pertaining to Śambhu (Śiva) is explained in this Volume 1 of ‘Practices in Parabhairavayoga’—

Chapter 8 -Prathamavyākhyā — First explanation: Śāmbhavopāya starts to be explained here. The Guru is more active than the disciple in this context.

Chapter 9 - Pañcavidhakṛtyakāritvam — Authorship of the Five-fold Act: This contemplation on the Five-fold Act carried out by Śiva in oneself at every moment is recommended by sage Kṣemarāja in his own Pratyabhijñāhṛdaya as an aid to succeeding in Śāmbhavopāya. This authorship of the Five-fold Act is fully explained here in both the Supreme Lord and in the limited individual.

Chapter 10 -Vikalpakṣayaḥ — Dissolution of vikalpa-s: Kṣemarāja gives this additional means also in his Pratyabhijñāhṛdaya.

Chapter 11 - Śrītantrāloke śāmbhavopāyaḥ: Many aphorisms of venerable Tantrāloka (written by Abhinavagupta) are given here. Additionally, the respective comments by Jayaratha (from his Viveka commentary) are also quoted. I also explain any topic here that was difficult to be understood before by mere reading of the Abhinavagupta’s aphorisms or the Jayaratha’s comments.

Chapter 12 -Śrīvijñānabhairave śāmbhavopāyaḥ — Śāmbhavopāya in venerable Vijñānabhairava: Many concentration techniques are quoted here, all of them with the respective comments by Kṣemarāja, Śivopādhyāya and Ānandabhaṭṭa. I add my own explanation every time it is needed.

Chapter 13 -Antavākyam — Epilogue: Here the reader can find the entire Bodhapañcadaśikā (by eminent Abhinavagupta) totally translated.

Also, the structure of my work in this book is like this:

The text in devanāgarī (Sanskrit signs).

The text in IAST (International Alphabet of Sanskrit Transliteration).

Word-for-word translation (in detail).

Normal translation (if you want to read the text directly).

Additionally, at the end, I added the ‘full’ original scripture (Parabhairavayogābhyāsāḥ - Prathamakhaṇḍam) in Sanskrit signs and in IAST transliteration. Moreover, 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 which resides in the hearts of all beings. Therefore, this book containing the practices of Śāmbhavopāya (the highest means) in Parabhairavayoga is indeed a source of Freedom to all the readers who are desirous of realizing who they really are.

Iti Śivam — May there be welfare for all!

Guru Gabriel Pradīpaka

Parabhairavayoga founder

November, 2019 — Moscow — Russian Federation

कल्पनाषट्कम्

Kalpanāṣaṭkam

— Six stanzas about imagination —

अहं कल्पनया मूढो वस्त्वन्यत्तु भवेत्खलु।

तस्मिन्न मनो दध्यां च कल्पनायां वसामि हि॥१॥

आत्मानं पुरुषं मन्ये नान्यांश्च स्वात्मवत्खलु ।

आत्मना सम्बद्धौ मन्ये देशकालावनुक्षणम्॥२॥

आत्मक्षोभणं चेतश्च मन्ये विघ्नमहङ्कृतम्।

आत्मानं मन्ये जीवेन पुरावृत्तेन तत्त्वतः॥३॥

शास्त्रनीत्या च जगत्सर्वं मनसो बहिर्गतम्।

तेन सा कल्पनाद्यामुष्या व्यापारस्तु नैत्यकः॥४॥

अहं यद्यप्येकं मन्ये वस्तून्येव बहूनि च।

तस्याः शक्तेर्हीनं नूनं जगदेतदसम्भवम्॥५॥

कल्पनाभिधाने देवि त्वोपलभ्य त्वनुग्रहात्।

तव पादकमलयोः पुष्पं प्रेम्णा मयाहितम्॥६॥

Ahaṁ kalpanayā mūḍho vastvanyattu bhavetkhalu|

Tasminna mano dadhyāṁ ca kalpanāyāṁ vasāmi hi||1||

Ātmānaṁ puruṣaṁ manye nānyāṁśca svātmavatkhalu|

Ātmanā sambaddhau manye deśakālāvanukṣaṇam||2||

Ātmakṣobhaṇaṁ cetaśca manye vighnamahaṅkṛtam|

Ātmānaṁ manye jīvena purāvṛttena tattvataḥ||3||

Śāstranītyā ca jagatsarvaṁ manaso bahirgatam|

Tena sā kalpanādyāmuṣyā vyāpārastu naityakaḥ||4||

Ahaṁ yadyapyekaṁ manye vastūnyeva bahūni ca|

Tasyāḥ śakterhīnaṁ nūnaṁ jagadetadasambhavam||5||

Kalpanābhidhāne devi tvopalabhya tvanugrahāt|

Tava pādakamalayoḥ puṣpaṁ premṇā mayāhitam||6||

I (aham) (am) deluded (mūḍhaḥ) by imagination (kalpanayā). However (tu), (though) Reality (vastu) is (bhavet khalu) another thing (anyat), I am not worried (na manas dadhyām ca) about that (tasmin). I truly live (vasāmi hi) in imagination (kalpanāyām)||1||

I imagine (manye) myself (ātmānam) to be a limited being (puruṣam) and (ca) the others (anyān) not to be (na) my own Self (sva-ātma-vat) indeed (khalu). I constantly imagine (manye... anukṣaṇam) space and time (deśa-kālau) to be connected (sambaddhau) with me (ātmanā)||2||

I imagine (manye) mind (cetas ca) to disturb me (ātma-kṣobhaṇam) (and) ego (ahaṅkṛtam) (to be) an obstacle (vighnam). I imagine (manye) myself (ātmānam) with a life (jīvena) (and quite a) story behind (purāvṛttena) really (tattvatas)||3||

According to the scriptures (śāstra-nītyā ca), the whole (sarvam) universe (jagat) is externally manifested (bahirgatam) from the mind (manasaḥ). For that reason (tena), that (sā) imagination (kalpanā) (is) primordial (ādyā), (and) its (amuṣyāḥ) operation (vyāpāraḥ tu) (is) constant (naityakaḥ)||4||

Although (yadi api) I (aham) (am) one (ekam), I imagine (manye) many (bahūni ca) things (vastūni eva). Without (hīnam) that power (tasyāḥ śakteḥ), this (etad) universe (jagat) certainly (nūnam) would not exist (asambhavam)||5||

Oh goddess (devi tu) called imagination (kalpanā-abhidhāne), having realized (upalabhya tu) you (tvā) through the divine Grace (anugrahāt), I place (mayā āhitam) a flower (puṣpam) on your feet beautiful like a lotus (tava pāda-kamalayoḥ) with (all my) Love (premṇā)!||6||

I (am) deluded by imagination. However, (though) Reality is another thing, I am not worried about that. I truly live in imagination||1||

I imagine myself to be a limited being and the others not to be my own Self indeed. I constantly imagine space and time to be connected with me||2||

I imagine mind to disturb me (and) ego (to be) an obstacle. I imagine myself with a life (and quite a) story behind really||3||

According to the scriptures, the whole universe is externally manifested from the mind. For that reason, that imagination (is) primordial, (and) its operation (is) constant||4||

Although I (am) one, I imagine many things. Without that power, this universe certainly would not exist||5||

Oh goddess called imagination, having realized you through the divine Grace, I place a flower on your feet beautiful like a lotus with (all my) Love!||6||

प्रावेशिकोपदेशाः

Prāveśikopadeśāḥ

— Introductory teachings —

इदानीमहं गब्रिएल्प्रदीपकः समाधिस्पृष्तायाः परमशक्तेरवश्यसहायत्वेनारभे श्रीपरभैरवयोगेऽभ्यासेषु मम दीर्घव्याख्याम्। ग्रन्थमेनं निवेदयाम्यर्चनीयपरभैरवस्य यस्य लौकिकचक्षुरदृश्यस्यऽपि निखिलविश्वभासमानस्य पदकमलाभ्याम्। एष श्रीमान् महेश्वरः सर्वाद्यन्तो मम  लोकोपकारकस्य करिष्यमाणमनाक्प्रयत्नस्य प्रसीदतु।

तदघाधाज्ञानरुद्धाः स्वात्मनि परभैरवप्रत्यभिज्ञां विना भूयिष्ठं लोका वसन्ति। तदतिदुःखात्तान्निष्क्रष्टुमहं पूर्वं तदुन्नतिं कृतवान् ज्वलयित्वा परभैरवयोगमुख्योपदेशमयां द्वानवतिसूत्रात्मकां परभैरवयोगसंस्थापनप्रचोदनाख्यामुल्काम्। तेनातुष्टस्तेषां तिमिरक्षयार्थमहं लघुवृत्तिं समायोज्य तस्या उल्कायाः प्रचण्डतरमग्निं कृतवान्। किन्तु तेषु नष्टमज्ञानकनिष्ठचिह्नमप्यसन्दिग्धं तत् कर्तुमधुनाहमभ्यासभास्वदुल्कां ज्वलयामि॥

Idānīmahaṁ gabrielpradīpakaḥ samādhispṛṣtāyāḥ paramaśakteravaśyasahāyatvenārabhe śrīparabhairavayoge’bhyāseṣu mama dīrghavyākhyām| Granthamenaṁ nivedayāmyarcanīyaparabhairavasya yasya laukikacakṣuradṛśyasya’pi nikhilaviśvabhāsamānasya padakamalābhyām| Eṣa śrīmān maheśvaraḥ sarvādyanto mama lokopakārakasya kariṣyamāṇamanākprayatnasya prasīdatu|

Tadaghādhājñānaruddhāḥ svātmani parabhairavapratyabhijñāṁ vinā bhūyiṣṭhaṁ lokā vasanti| Tadatiduḥkhāttānniṣkraṣṭumahaṁ pūrvaṁ tadunnatiṁ kṛtavān jvalayitvā parabhairavayogamukhyopadeśamayāṁ dvānavatisūtrātmakāṁ parabhairavayogasaṁsthāpanapracodanākhyāmulkām| Tenātuṣṭasteṣāṁ timirakṣayārthamahaṁ laghuvṛttiṁ samāyojya tasyā ulkāyāḥ pracaṇḍataramagniṁ kṛtavān| Kintu teṣu naṣṭamajñānakaniṣṭhacihnamapyasandigdhaṁ tat kartumadhunāhamabhyāsabhāsvadulkāṁ jvalayāmi||

Now (idānīm), I (aham), Gabriel Pradīpaka (gabriel-pradīpakaḥ), with the indispensable help of the Supreme Power contacted in trance (samādhi-spṛṣtāyāḥ parama-śakteḥ avaśya-sahāyatvena), begin (ārabhe) my (mama) long dissertation (dīrgha-vyākhyām) about practices in venerable Parabhairavayoga (śrī-parabhairava-yoge abhyāseṣu).

I dedicate (nivedayāmi) this (enam) book (grantham) to the lotus-feet (pada-kamalābhyām) of adorable Parabhairava (arcanīya-parabhairavasya), who (yasya), though (api) invisible to the profane eye (laukika-cakṣus-adṛśyasya), shines like the entire universe (nikhila-viśva-bhāsamānasya).

(May) this (eṣaḥ) Glorious (śrīmān) Maheśvara –lit. Great Lord-- (mahā-īśvaraḥ) who is at the beginning and at the end of all (sarva-ādi-antaḥ) be pleased (prasīdatu) with my slight effort, which I am about to make, in order to benefit the world (loka-upakārakasya kariṣyamāṇa-manāk-prayatnasya)!

Besieged by their unfathomable ignorance (tad-aghādha-ajñāna-ruddhāḥ), people (lokāḥ), for the most part (bhūyiṣṭham), live (vasanti) without (vinā) recognizing their own Self to be Parabhairava (sva-ātmani parabhairava-pratyabhijñām).

To take them out (tān niṣkraṣṭum) of their misery (tad-atiduḥkhāt), I already elevated them (aham pūrvam tad-unnatim kṛtavān) by kindling (jvalayitvā) the torch (ulkām) called Parabhairava-yoga-saṁsthāpana-pracodanam (para-bhairava-yoga-saṁsthāpana-pracodana-ākhyām) consisting of ninety-two aphorisms (dvānavati-sūtra-ātmakām) (and) containing the main teachings of Parabhairavayoga (para-bhairava-yoga-mukhya-upadeśa-mayām).

Not satisfied (atuṣṭaḥ) with that (tena), in order to eliminate their darkness (teṣām timira-kṣaya-artham), I intensified the fire (aham... pracaṇḍataram agnim kṛtavān) of that torch (tasyāḥ ulkāyāḥ) by adding (samāyojya) a short commentary (laghu-vṛttim).

However (kintu), to make sure (asandigdham tad kartum) that even (api) the least trace of ignorance in them has been destroyed (teṣu naṣṭam ajñāna-kaniṣṭha-cihnam), now (adhunā) I (aham) kindle (jvalayāmi) the luminous torch of ‘abhyāsa’ or ‘practice’ (abhyāsa-bhāsvat-ulkām).

Now, I, Gabriel Pradīpaka, with the indispensable help of the Supreme Power contacted in trance, begin my long dissertation about practices in venerable Parabhairavayoga.

I dedicate this book to the lotus-feet of adorable Parabhairava, who, though invisible to the profane eye, shines like the entire universe.

(May) this Glorious Maheśvara –lit. Great Lord-- who is at the beginning and at the end of all be pleased with my slight effort, which I am about to make, in order to benefit the world!

Besieged by their unfathomable ignorance, people, for the most part, live without recognizing their own Self to be Parabhairava.

To take them out of their misery, I already elevated them by kindling the torch called Parabhairava-yoga-saṁsthāpana-pracodanam consisting of ninety-two aphorisms (and) containing the main teachings of Parabhairavayoga.

Not satisfied with that, in order to eliminate their darkness, I intensified the fire of that torch by adding a short commentary.

However, to make sure that even the least trace of ignorance in them has been destroyed, now I kindle the luminous torch of ‘abhyāsa’ or ‘practice’.

प्रथमव्याख्या

— First explanation —

व्याख्यास्याम्यहं परभैरवयोगाभ्यासाभिधानः प्रकीर्णविषयमनेन प्रकारेण-

(१) त्रिकोपायमूला यद्यपि भूयिष्ठं परभैरवयोगाभ्यासास्तथापि निभन्त्स्याम्यहं काले काले मदनुभवमूला व्याख्याः।

(२) स्वाध्यायो मत्पारम्पर्यमहागुरुप्रशंसितविशेषाभ्यासः समायोजितोऽपि मया॥

Vyākhyāsyāmyahaṁ parabhairavayogābhyāsābhidhānaḥ prakīrṇaviṣayamanena prakāreṇa—

(1) Trikopāyamūlā yadyapi bhūyiṣṭhaṁ parabhairavayogābhyāsāstathāpi nibhantsyāmyahaṁ kāle kāle madanubhavamūlā vyākhyāḥ|

(2) Svādhyāyo matpāramparyamahāgurupraśaṁsitaviśeṣābhyāsaḥ samāyojito’pi mayā||

I (aham) will explain (vyākhyāsyāmi) the complex subject-matter (prakīrṇa-viṣayaḥ) called practices in Parabhairavayoga (parabhairavayoga-abhyāsa-abhidhānaḥ) in this way (anena prakāreṇa):

I will explain the complex subject-matter called practices in Parabhairavayoga in this way:

अनुग्रहप्रभवाः

— Sources of Grace —

त्रिकानुसारतो बन्धान्मोक्षः शिवानुग्रहयोगेन केवलं प्राप्तो न तु प्रयत्नैस्त्रिप्रभवाश्च विद्यन्ते-

(१) शिव- सर्वेषामात्मा।

(२) शैवशास्त्राणि- मालिनीविजयोत्तरस्वच्छन्दादिचतुष्षष्टिभैरवागमानि शिवसूत्रसहितानि।

(३) मानुषगुरुः- मानुषरूपतया पारमेश्वरानुग्रहिकाशक्तिः।

शिष्यापेक्षया मानुषगुरोः शैवशास्त्राणि समीपतराणि शिवश्च समीपतमं वस्तु। एवं शिवावगत्यर्थाय शैवशास्त्राण्यवश्यान्येषां चावगत्यर्थे मानुषगुरुरवश्यो नात्र संशयः॥

Trikānusārato bandhānmokṣaḥ śivānugrahayogena kevalaṁ prāpto na tu prayatnaistriprabhavāśca vidyante—

(1) Śiva- Sarveṣāmātmā|

(2) Śaivaśāstrāṇi— Mālinīvijayottarasvacchandādicatuṣṣaṣṭibhairavāgamāni śivasūtrasahitāni|

(3) Mānuṣaguruḥ— Mānuṣarūpatayā pārameśvarānugrahikāśaktiḥ|

Śiṣyāpekṣayā mānuṣaguroḥ śaivaśāstrāṇi samīpatarāṇi śivaśca samīpatamaṁ vastu| Evaṁ śivāvagatyarthāya śaivaśāstrāṇyavaśyānyeṣāṁ cāvagatyarthe mānuṣagururavaśyo nātra saṁśayaḥ||

According to Trika (trika-anusāratas), Liberation (mokṣaḥ) from bondage (bandhāt) is only attained (kevalam prāptaḥ) by means of Śiva’s Grace (śiva-anugraha-yogena), and not (na tu) through efforts (prayatnaiḥ). There are (vidyante) three sources (tri-prabhavāḥ ca):

With reference to the disciple (śiṣya-apekṣayā), Śiva’s scriptures (śaiva-śāstrāṇi) are closer (samīpatarāṇi) than the human Guru (mānuṣa-guroḥ), while (ca) Śiva (śivaḥ) is the closest (samīpatamam) Reality (vastu).

Thus (evam), for understanding Śiva (śiva-avagati-arthāya), Śiva’s scriptures (śaiva-śāstrāṇi) (are) indispensable (avaśyāni), and (ca) for understanding (avagati-arthe) these ones -Śiva’s scriptures- (eṣām), the human Guru (mānuṣa-guruḥ) (is) indispensable (avaśyaḥ). There is no (na) doubt (saṁśayaḥ) about it (atra).

According to Trika, Liberation from bondage is only attained by means of Śiva’s Grace, and not through efforts. There are three sources:

With reference to the disciple, Śiva’s scriptures are closer than the human Guru, while Śiva is the closest Reality. Thus, for understanding Śiva, Śiva’s scriptures (are) indispensable, and for understanding these ones -Śiva’s scriptures-, the human Guru (is) indispensable. There is no doubt about it.

परभैरवयोगे मुक्तिः

— Liberation in Parabhairavayoga —

त्रिक आणवमलमपूर्णताख्यातिर्नामापि। परभैरवयोगे यस्मिन्त्रिकशासनमूलप्राये मुक्तिराणवमलसञ्ज्ञाद्बन्धनात्परिमोक्षनं भवेत्तद्यथा मुक्तिः खलु पूर्णताप्राप्तिः। उपदेशोऽयं सङ्क्षेपतः प्रोक्तो मया परभैरवयोगसंस्थापनप्रचोदने पञ्चदशसूत्रे विस्तरेण चात्रैव षट्त्रिंशत्तमसूत्रे

परभैरवयोगे स्वतन्निसर्गैकत्वस्योपलब्धिरुत्तमार्थः॥१५॥

इत्यधुना सूत्रेऽस्मिम्ल्लघुवृत्तिर्मयापि विरचिता

परभैरवयोगे मद्योगे स्वतन्निसर्गैकत्वस्य स्वस्य तदकृत्रिमैक्यस्योपलब्धिर्ग्रहणमुत्तमार्थोऽअसानभूमिः। यः खलु वक्ष्यमाणाणवमलरूपात्मन्यस्ताख्यात्याच्छादितः परमशिवसहजाभेदोऽयं परभैरवयोगपरमार्थाधिगमार्थाय निःशेषेण प्रकाशितव्यः॥१५॥

इति किञ्च

तत्प्रकाशत्यागः-निषेधो नरस्य निजाशुद्धिरूपाणवमलनामधेयः॥३६॥

इति मयोक्तं चास्मिन्सूत्रे लघुवृत्तौ

तत्प्रकाशस्य तदालोकस्य त्यागः-निषेधो नरस्याणोर्निजाशुद्धिरूपाणवमलनामधेयः। यदा महेश्वरोऽएषपारिमित्यमुत्पदायितुं व्यवस्यति तदा सर्वशक्त्यात्मकस्वस्वभावावरणे तिरोधानकृत्ये सा प्रथमगतिर्या स्वेच्छाशक्तेर्महासङ्कोचमात्रत्वेन भासमाना यन् मायातत्त्वोपरि सद्विद्यातत्त्वाधश्च तस्य मायाशक्तिकृतमहामायाहृदये स्वपूर्णत्वबृहदाकुञ्चनत्वेन वक्ष्यमाणपौरुषबौद्धाज्ञानरूपाणवमलाख्यार्थात् प्रकाशोपेतानां स्वातन्त्र्यहीनानामपरामहामायास्थानां विज्ञानाकलनामनां प्रमातॄणां च निखिलेन मायाशून्यरूपकारणशरीरमयानां प्रलयाकलनामधेयानां प्रमातॄणां चाखिलेन सूक्ष्मस्थूलशरीरमयानां सकलाभिधानानां प्रमातॄणां च प्रपञ्चे हेतुरेवाणवमलमेतद्भवति॥३६॥

इति। अपूर्णता प्रधानत इच्छासम्बन्धिनी न तु ज्ञानस्य वा क्रियाया वा। नरस्य न कश्चित्स्पष्टं परभैरवतादात्म्यात्मपूर्णतानुभवः पूर्नताभावतश्चान्यत्र विश्वेऽस्मिन् पूर्णतान्वेषणं संसार इत्येतत्प्रकीर्तितम्। इत्थमेकविकल्पादन्यविकल्पं चैकदेहादन्यदेहं चैकाकाङ्क्षाया अन्याकाङ्क्षां चावल्ग्य तस्य संसारप्रारम्भः संसारनाशार्थं चाणवमलं नशयितव्यम्। परभैरवप्रकाशनिषेधात्परमुद्भूतान्धकारो मायानामा। तन्मयोक्तं चैव परभैरवयोगसंस्थापनप्रचोदने सप्तत्रिंशसूत्रे

एतन्निषेधजन्य उद्भूतान्धकारो मायाख्यः॥३७॥

इति। सूत्रस्यास्य व्याख्यार्थाय मया लघुवृत्तिर्विरचिता

एतन्निषेधजन्य एतत्प्रत्याख्यानप्रभव उद्भूतान्धकारो मायाख्य उद्भूततिमिरं मायानाम। मायेयं महेश्वरस्वभावमावृण्वतीवानन्तसर्वज्ञशिवं सततं संशयमयेन प्रतिपदं भ्रान्ताकुलितचेतनेन वराकनरेण परिणामं गमयति यथाक्रमं भेदप्रथाशुभाशुभकर्मविषयपरिमितकर्तृत्वात्मकाभ्यां मायीयकार्ममलनामधेयाभ्यां द्व्यधिकमलाभ्यां च यथाक्रमं क्रियाज्ञानेच्छानन्दचिच्छक्ति-घटिततत्पञ्चमुख्यशक्तिगणसङ्कुचितरूपैः कलाविद्यारागकालनियत्यभिधानैः पञ्चकञ्चुकैश्चोपकृता॥३७॥

इति। अश्रान्तमायाश्रमकर्मणोऽपि परभैरवः सदृशत्वं गत एतत्तस्य महारहस्यम्। आणवमलं च पौरुषबौद्धाज्ञानात्मकं द्विरूपम्। परभैरवयोगसंस्थापनप्रचोदने पञ्चाशसूत्रे च द्वापञ्चाशसूत्रे चाज्ञानस्याकारयोरनयोर्मया यथार्थ्यलक्षणे समायुक्ते

बौद्धाज्ञानं देहप्राणादावात्ममानित्वम्॥५०॥

इति। मया च तदनुसारेण विरचितान्या लघुवृत्तिः

बौद्धाज्ञानं धीविषयाविद्या देहप्राणादावात्ममानित्वं जडशरीरवाय्वाद्ये चिच्छाल्यात्माभिमानता। ममोपदेशोऽभिनवगुप्तस्य परमार्थसारे षष्टितमसूत्रस्य तद्व्याख्यायां योगराजेन दृढीकृतो वक्ष्यमाण-पौरुषाज्ञान-पूर्वक-बौद्धाज्ञान-आत्मकमख्यातिमुक्तवति तस्मिनज्ञानमख्यातिजनित आत्मन्यनात्माभिमानपूर्वोऽनात्मनि देहादावात्माभिमानलक्षणो मोह इति॥५०॥

इति। एवमेव च

पौरुषाज्ञानमात्मनि बद्धजनात्मकनरमानित्वम्॥५२॥

इति। इदानीं च सापेक्षलघुवृत्तिः

पौरुषाज्ञानम्स्वरूपविषयाविद्यात्मनि परमशिवे बद्धजनात्मकनरमानित्वं संसारिजन्त्वात्मकाण्वभिमानः। यदा परमेश्वरोऽद्वयं स्वस्वरूपं प्रमातृप्रमेयवैचित्र्येण भेदेन जानाति तदा स पौरुषाज्ञानवश उच्यते दुर्बलबुद्धिभ्योऽनायासकृतं वा यदाहं सुशुप्तिस्वप्नजागरासु प्रलयाकलसकलरूपो बद्धवराकक्षणभङ्ग्यज्ञशक्तिहीननरोऽस्मीति स्वतन्त्रानन्दिनित्यसर्वज्ञसर्वकर्तृपरमशिवस्य निश्चयस्तदनुसारेण च स तस्माद्भिन्नमिव प्रमातृप्रमेयसमूहमवबुध्येत तर्हि तेनैव स्वोन्नतस्वभावोऽपहीनः पारिमित्यं चाश्लिष्टमवश्यम्॥५२॥

इति।

यदानन्दो देहे पतितो बुद्धावनुभूतोऽत एव बुद्धिश्चेद्बौद्धाज्ञानादयोग्या नानन्दानुभवोऽस्ति। बौद्धाज्ञानमनात्मनि शरीरप्राणादावात्मत्वाभिमानेन विशिष्टमेतच्चाज्ञानं धीरेण मालिनीविजयोत्तरस्वच्छन्दशिवसूत्रादिशैवशास्त्राध्यायेन केवलमपोहितं न त्वन्यथा। अर्चनीयपरभैरवानुग्रहाय हीनः पुनस्त्वं तत्शास्त्राण्यभिगन्तुमक्षमोऽपि ततो यद्यपि कोऽपि स्वयं प्रादुः शैवशास्त्राण्यध्यानस्तत्तथाप्यवस्तुतैव किमित्यस्य जनस्य परभैरवानुग्रहस्य वर्त्मोद्घाटनत्वात्सततं प्रेरणत्वात्।

पौरुषाज्ञानमेव पर्यायेणात्मनि नररूपानात्मत्वाभिमानलक्षणमर्थादज्ञानमेतदद्वयात्मनि ग्राहकग्राह्यादिबहुवस्त्वात्मकद्वयरूपत्वमानित्वम्। पौरुषाज्ञानं समाधौ शिवेन वा मानुषगुरुणा वा दीक्षयापोहितं केवलम्। न कश्चित्प्रयत्नः पौरुषाज्ञानस्यापोहे क्षमः किमित्यत्रैव परभैरवानुग्रहो हि केवलं प्रतिपादकः।

परमप्रक्रमश्चाणवमलं निरसितुं मयेहोक्तः-

(१) बौद्धाज्ञाननिरासश्चिरात्शैवशास्त्रधीराध्यायेन।

(२) पौरुषाज्ञाननिरासः समाधौ स्वयं शिवेन वा येन शिवमूर्तिना मानुषगुरुणा वा दीक्षया।

परन्तु विपरीतप्रक्रमो भूयिष्ठं भवेत्तद्यथा पौरुषाज्ञाननिरासः प्रथमं ततश्च बौद्धाज्ञाननिरासः। किमिति शिष्याणां दुर्गुणत्वाद्यतो ते चिराच्छैवशास्त्रधीराध्ययनेऽकल्पाः। एतत्पूर्णजीवन्मुक्तेः साधारण्येन वर्तते यदि पुनरप्राप्ता निखिलेन जीवन्मुक्तिस्तदा किं वर्तते-

(१) एकतो योगी चेत्सद्दीक्षयापोहितपौरुषाज्ञानस्तर्हि बौद्धाज्ञानसन्निधानात्तस्य मुक्तिरध्रुवा यावत्स्वदेहो जीवत्येव देहपातात्पुनः स पूर्णमोक्षमनुभविष्यत्यसंशयम् ।

(२) अपरतो योगी चेच्छैवशास्त्रधीराध्ययनादपोहितबौद्धाज्ञानस्तर्हि पौरुषाज्ञानसन्निधानात्स पण्डितोऽपि न किञ्चिदपि मुक्त एव देहपातादपि तत एव सोऽन्यजन्माप्स्यत्येतर्हि त्वस्य सुखतरो योगमार्गो भविष्यति।

समासतो मुक्तिप्राप्त्यर्थं पौरुषाज्ञाननिरासो बौद्धाज्ञाननिरासाद्गुरुतरः किन्तु च बौद्धाज्ञाननिरासं विना स्वमोक्षपूर्णानुभवार्थाय योगिना देहपातमवश्यमपेक्षितव्यम्। परभैरवयोगे मुक्तिः परभैरवस्वातन्त्र्याप्तिरेतच्च मुक्तेर्निर्वचनं परभैरवयोगस्य त्रिकशासनमूलत्वात्सुनिश्चितं तद्दर्शनोक्तनिर्वचनेन युज्यते। इयं च महेश्वरस्य स्वातन्त्र्याप्तिः सदा परमावस्था परभैरवकरुणया लब्धा न त्ववस्था काचित्प्रयत्नेन लब्धैव।

स्वतन्त्र इति परभैरवस्यैकनामात्मसंश्रित इति तस्य शब्दव्युत्पत्तिविषयोऽर्थस्ततः स्वातन्त्र्यमिति स्वतन्त्रत्वमेकतद्धिते सञ्योजनेनैव। परभैरवस्य सत्स्वातन्त्र्यं केवलमहमिति वचनार्थेऽपि सर्वेतरभावाणां परभैरवतन्त्रत्वात्। तेन तेषां भावानां परभैरवातिभारितन्त्रतायास्तेषु भावेषु मोक्षजनकाभिमानोऽखिलेनोत्सृष्टः। किमञ्जसैव मुक्तिर्भवेत्-

तत्संपूर्णस्वातन्त्र्यानुभवः स्वासामशेषशक्तीनां विस्तारो भवति स मानुषमत्यतीता शान्तिः स विग्रहावराद्गरिष्ठशिलापाकृतिरिव सालङ्कारमेव। कार्यतो योगी पुनरावृत्तसर्वासक्तिलक्षणाद्बन्धात्पलायते। एषावस्था कोशस्थावस्थेति मया ख्यायते यतो योगी बहिरन्ते न केनापि सङ्क्षुब्ध एतच्चौदासीन्यं खलु मुक्तेः सच्चिह्नम्।

परन्तु तदौदासीन्यं मुक्तजनो दर्शयतु न दर्शयतु वा एतत्सर्वदास्य निश्चितम्। संसारेऽज्ञानसङ्कीर्णे नर्तकवन्नाटयितुमशक्ता जनाः तथाहि बन्धे स्वरूपाप्रत्यभिज्ञावस्थायां प्राप्तायां सुवार्त्तायां कोऽपि सुखितां गत आप्तायाञ्च दुर्वार्त्तायां कोऽप्यसुखितामितः। जीवन्मुक्तस्य तन्नैवं भवेदस्योदासीनतायाः। स्वातन्त्र्यापेक्षया पुनर्मनोमाया सर्वत्रेहास्ति तत एव न लिप्सन्ते मुक्तिं जनाः। परभैरवप्रसादाच्चापास्तायामशेषेण तन्मनोमायायां कृत्स्नश एव प्रव्यक्तो बन्धः। मुक्तिश्च केवलं बन्धसाक्षात्कारानन्तरं प्रासङ्गिका भवति न चान्यथा॥

Trika āṇavamalamapūrṇatākhyātirnāmāpi| Parabhairavayoge yasmintrikaśāsanamūlaprāye muktirāṇavamalasañjñādbandhanātparimokṣanaṁ bhavettadyathā muktiḥ khalu pūrṇatāprāptiḥ| Upadeśo’yaṁ saṅkṣepataḥ prokto mayā parabhairavayogasaṁsthāpanapracodane pañcadaśasūtre vistareṇa cātraiva ṣaṭtriṁśattamasūtre

Parabhairavayoge svatannisargaikatvasyopalabdhiruttamārthaḥ||15||

ityadhunā sūtre’smim̐llaghuvṛttirmayāpi viracitā

Parabhairavayoge madyoge svatannisargaikatvasya svasya tadakṛtrimaikyasyopalabdhirgrahaṇamuttamārtho’vasānabhūmiḥ| Yaḥ khalu vakṣyamāṇāṇavamalarūpātmanyastākhyātyācchāditaḥ paramaśivasahajābhedo’yaṁ parabhairavayogaparamārthādhigamārthāya niḥśeṣeṇa prakāśitavyaḥ||15||

iti kiñca

Tatprakāśatyāgaḥ-niṣedho narasya nijāśuddhirūpāṇavamalanāmadheyaḥ||36||

iti mayoktaṁ cāsminsūtre laghuvṛttau

Tatprakāśasya tadālokasya tyāgaḥ-niṣedho narasyāṇornijāśuddhirūpāṇavamalanāmadheyaḥ| Yadā maheśvaro’śeṣapārimityamutpadāyituṁ vyavasyati tadā sarvaśaktyātmakasvasvabhāvāvaraṇe tirodhānakṛtye sā prathamagatiryā svecchāśaktermahāsaṅkocamātratvena bhāsamānā yan māyātattvopari sadvidyātattvādhaśca tasya māyāśaktikṛtamahāmāyāhṛdaye svapūrṇatvabṛhadākuñcanatvena vakṣyamāṇapauruṣabauddhājñānarūpāṇavamalākhyārthāt prakāśopetānāṁ svātantryahīnānāmaparāmahāmāyāsthānāṁ vijñānākalanāmanāṁ pramātṝṇāṁ ca nikhilena māyāśūnyarūpakāraṇaśarīramayānāṁ pralayākalanāmadheyānāṁ pramātṝṇāṁ cākhilena sūkṣmasthūlaśarīramayānāṁ sakalābhidhānānāṁ pramātṝṇāṁ ca prapañce heturevāṇavamalametadbhavati||36||

iti| Apūrṇatā pradhānata icchāsambandhinī na tu jñānasya vā kriyāyā vā| Narasya na kaścitspaṣṭaṁ parabhairavatādātmyātmapūrṇatānubhavaḥ pūrnatābhāvataścānyatra viśve’smin pūrṇatānveṣaṇaṁ saṁsāra ityetatprakīrtitam| Itthamekavikalpādanyavikalpaṁ caikadehādanyadehaṁ caikākāṅkṣāyā anyākāṅkṣāṁ cāvalgya tasya saṁsāraprārambhaḥ saṁsāranāśārthaṁ cāṇavamalaṁ naśayitavyam| Parabhairavaprakāśaniṣedhātparamudbhūtāndhakāro māyānāmā| Tanmayoktaṁ caiva parabhairavayogasaṁsthāpanapracodane saptatriṁśasūtre

Etanniṣedhajanya udbhūtāndhakāro māyākhyaḥ||37||

iti| Sūtrasyāsya vyākhyārthāya mayā laghuvṛttirviracitā

Etanniṣedhajanya etatpratyākhyānaprabhava udbhūtāndhakāro māyākhya udbhūtatimiraṁ māyānāma| Māyeyaṁ maheśvarasvabhāvamāvṛṇvatīvānantasarvajñaśivaṁ satataṁ saṁśayamayena pratipadaṁ bhrāntākulitacetanena varākanareṇa pariṇāmaṁ gamayati yathākramaṁ bhedaprathāśubhāśubhakarmaviṣayaparimitakartṛtvātmakābhyāṁ māyīyakārmamalanāmadheyābhyāṁ dvyadhikamalābhyāṁ ca yathākramaṁ kriyājñānecchānandacicchakti-ghaṭitatatpañcamukhyaśaktigaṇasaṅkucitarūpaiḥ kalāvidyārāgakālaniyatyabhidhānaiḥ pañcakañcukaiścopakṛtā||37||

iti| Aśrāntamāyāśramakarmaṇo’pi parabhairavaḥ sadṛśatvaṁ gata etattasya mahārahasyam| Āṇavamalaṁ ca pauruṣabauddhājñānātmakaṁ dvirūpam| Parabhairavayogasaṁsthāpanapracodane pañcāśasūtre ca dvāpañcāśasūtre cājñānasyākārayoranayormayā yathārthyalakṣaṇe samāyukte

Bauddhājñānaṁ dehaprāṇādāvātmamānitvam||50||

iti| Mayā ca tadanusāreṇa viracitānyā laghuvṛttiḥ

Bauddhājñānaṁ dhīviṣayāvidyā dehaprāṇādāvātmamānitvaṁ jaḍaśarīravāyvādye cicchālyātmābhimānatā| Mamopadeśo’bhinavaguptasya paramārthasāre ṣaṣṭitamasūtrasya tadvyākhyāyāṁ yogarājena dṛḍhīkṛto vakṣyamāṇa-pauruṣājñāna-pūrvaka-bauddhājñāna-ātmakamakhyātimuktavati tasminajñānamakhyātijanita ātmanyanātmābhimānapūrvo’nātmani dehādāvātmābhimānalakṣaṇo moha iti||50||

iti| Evameva ca

Pauruṣājñānamātmani baddhajanātmakanaramānitvam||52||

iti| Idānīṁ ca sāpekṣalaghuvṛttiḥ

Pauruṣājñānamsvarūpaviṣayāvidyātmani paramaśive baddhajanātmakanaramānitvaṁ saṁsārijantvātmakāṇvabhimānaḥ| Yadā parameśvaro’dvayaṁ svasvarūpaṁ pramātṛprameyavaicitryeṇa bhedena jānāti tadā sa pauruṣājñānavaśa ucyate durbalabuddhibhyo’nāyāsakṛtaṁ vā yadāhaṁ suśuptisvapnajāgarāsu pralayākalasakalarūpo baddhavarākakṣaṇabhaṅgyajñaśaktihīnanaro’smīti svatantrānandinityasarvajñasarvakartṛparamaśivasya niścayastadanusāreṇa ca sa tasmādbhinnamiva pramātṛprameyasamūhamavabudhyeta tarhi tenaiva svonnatasvabhāvo’pahīnaḥ pārimityaṁ cāśliṣṭamavaśyam||52||

iti|

Yadānando dehe patito buddhāvanubhūto’ta eva buddhiścedbauddhājñānādayogyā nānandānubhavo’sti| Bauddhājñānamanātmani śarīraprāṇādāvātmatvābhimānena viśiṣṭametaccājñānaṁ dhīreṇa mālinīvijayottarasvacchandaśivasūtrādiśaivaśāstrādhyāyena kevalamapohitaṁ na tvanyathā| Arcanīyaparabhairavānugrahāya hīnaḥ punastvaṁ tatśāstrāṇyabhigantumakṣamo’pi tato yadyapi ko’pi svayaṁ prāduḥ śaivaśāstrāṇyadhyānastattathāpyavastutaiva kimityasya janasya parabhairavānugrahasya vartmodghāṭanatvātsatataṁ preraṇatvāt|

Pauruṣājñānameva paryāyeṇātmani nararūpānātmatvābhimānalakṣaṇamarthādajñānametadadvayātmani grāhakagrāhyādibahuvastvātmakadvayarūpatvamānitvam| Pauruṣājñānaṁ samādhau śivena vā mānuṣaguruṇā vā dīkṣayāpohitaṁ kevalam| Na kaścitprayatnaḥ pauruṣājñānasyāpohe kṣamaḥ kimityatraiva parabhairavānugraho hi kevalaṁ pratipādakaḥ|

Paramaprakramaścāṇavamalaṁ nirasituṁ mayehoktaḥ—

(1) Bauddhājñānanirāsaścirātśaivaśāstradhīrādhyāyena|

(2) Pauruṣājñānanirāsaḥ samādhau svayaṁ śivena vā yena śivamūrtinā mānuṣaguruṇā vā dīkṣayā|

Parantu viparītaprakramo bhūyiṣṭhaṁ bhavettadyathā pauruṣājñānanirāsaḥ prathamaṁ tataśca bauddhājñānanirāsaḥ| Kimiti śiṣyāṇāṁ durguṇatvādyato te cirācchaivaśāstradhīrādhyayane’kalpāḥ| Etatpūrṇajīvanmukteḥ sādhāraṇyena vartate yadi punaraprāptā nikhilena jīvanmuktistadā kiṁ vartate—

(1) Ekato yogī cetsaddīkṣayāpohitapauruṣājñānastarhi bauddhājñānasannidhānāttasya muktiradhruvā yāvat svadeho jīvatyeva dehapātātpunaḥ sa pūrṇamokṣamanubhaviṣyatyasaṁśayam|

(2) Aparato yogī cecchaivaśāstradhīrādhyayanādapohitabauddhājñānastarhi pauruṣājñānasannidhānātsa paṇḍito’pi na kiñcidapi mukta eva dehapātādapi tata eva so’nyajanmāpsyatyetarhi tvasya sukhataro yogamārgo bhaviṣyati|

Samāsato muktiprāptyarthaṁ pauruṣājñānanirāso bauddhājñānanirāsādgurutaraḥ kintu ca bauddhājñānanirāsaṁ vinā svamokṣapūrṇānubhavārthāya yoginā dehapātamavaśyamapekṣitavyam| Parabhairavayoge muktiḥ parabhairavasvātantryāptiretacca mukternirvacanaṁ parabhairavayogasya trikaśāsanamūlatvātsuniścitaṁ taddarśanoktanirvacanena yujyate| Iyaṁ ca maheśvarasya svātantryāptiḥ sadā paramāvasthā parabhairavakaruṇayā labdhā na tvavasthā kācitprayatnena labdhaiva|

Svatantra iti parabhairavasyaikanāmātmasaṁśrita iti tasya śabdavyutpattiviṣayo’rthastataḥ svātantryamiti svatantratvamekataddhite sañyojanenaiva| Parabhairavasya satsvātantryaṁ kevalamahamiti vacanārthe’pi sarvetarabhāvāṇāṁ parabhairavatantratvāt| Tena teṣāṁ bhāvānāṁ parabhairavātibhāritantratāyāsteṣu bhāveṣu mokṣajanakābhimāno’khilenotsṛṣṭaḥ| Kimañjasaiva muktirbhavet—

Tatsaṁpūrṇasvātantryānubhavaḥ svāsāmaśeṣaśaktīnāṁ vistāro bhavati sa mānuṣamatyatītā śāntiḥ sa vigrahāvarādgariṣṭhaśilāpākṛtiriva sālaṅkārameva| Kāryato yogī punarāvṛttasarvāsaktilakṣaṇādbandhātpalāyate| Eṣāvasthā kośasthāvastheti mayā khyāyate yato yogī bahirante na kenāpi saṅkṣubdha etaccaudāsīnyaṁ khalu mukteḥ saccihnam|

Parantu tadaudāsīnyaṁ muktajano darśayatu na darśayatu vā etatsarvadāsya niścitam| Saṁsāre’jñānasaṅkīrṇe nartakavannāṭayitumaśaktā janāḥ tathāhi bandhe svarūpāpratyabhijñāvasthāyāṁ prāptāyāṁ suvārttāyāṁ ko’pi sukhitāṁ gata āptāyāñca durvārttāyāṁ ko’pyasukhitāmitaḥ| Jīvanmuktasya tannaivaṁ bhavedasyodāsīnatāyāḥ| Svātantryāpekṣayā punarmanomāyā sarvatrehāsti tata eva na lipsante muktiṁ janāḥ| Parabhairavaprasādāccāpāstāyāmaśeṣeṇa tanmanomāyāyāṁ kṛtsnaśa eva pravyakto bandhaḥ| Muktiśca kevalaṁ bandhasākṣātkārānantaraṁ prāsaṅgikā bhavati na cānyathā||

In Trika (philosophy) (trike), Āṇavamala (āṇava-malam) —i.e. lack of Fullness (apūrṇatā)— is also called (nāma api) Akhyāti or primordial ignorance (akhyātiḥ).

In Parabhairavayoga (para-bhairava-yoge), which is mostly based on Trika system (yasmin trika-śāsana-mūla-prāye), Liberation (muktiḥ) is (bhavet) deliverance (parimokṣanam) from bondage (bandhanāt) known as Āṇavamala (āṇava-mala-sañjñāt), namely (tad yathā), Liberation (muktiḥ) (is) certainly (khalu) the attainment of Fullness (pūrṇatā-prāptiḥ).

This (ayam) teaching (upadeśaḥ) has been briefly formulated (saṅkṣepataḥ proktaḥ) by me (mayā) in the fifteenth aphorism (pañcadaśa-sūtre) of Parabhairavayoga-saṁsthāpana-pracodanam (para-bhairava-yoga-saṁsthāpana-pracodane), and (ca) expansively (vistareṇa) in this very (scripture) (atra eva), in the thirty-sixth aphorism (ṣaṭtriṁśattama-sūtre):

"In Parabhairavayoga (para-bhairavayoge), the final (uttama) Goal (arthaḥ) (is) realization (upalabdhiḥ) of one’s own inherent unity with Him (sva-tad-nisarga-ekatvasya... iti)||15||"

Now (adhunā), a short commentary (laghu-vṛttiḥ) on this aphorism (sūtre asmin) has also been written (api virācitā) by me (mayā):

"In Parabhairavayoga (para-bhairavayoge) —in my Yoga (mad-yoge)—, the final (uttama) Goal (arthaḥ), i.e. the concluding Stage (avasāna-bhūmiḥ), (is) realization (upalabdhiḥ) of one’s own inherent unity with Him (sva-tad-nisarga-ekatvasya), viz. perception (grahaṇam) of one’s own natural oneness with Him (svasya tad-akṛtrima-aikyasya). This (ayam) innate (sahaja) unity (abhedaḥ) with Paramaśiva (parama-śiva), which (yaḥ) is certainly covered (khalu... ācchāditaḥ) by self-imposed (ātma-nyasta) primordial ignorance (akhyāti) in the form of (rūpa) Āṇavamala (āṇava-mala) to be described subsequently (vakṣyamāṇa), must be completely revealed (niḥśeṣeṇa prakāśitavyaḥ) so as to (arthāya) attain (adhigama) the supreme (parama) Goal (artha) in Parabhairavayoga (para-bhairavayoga... iti)||15||"

Moreover (kiñca):

The act of renouncing/denying (tyāgaḥ-niṣedhaḥ) His (tad) Light (prakāśa) is called (nāmadheyaḥ) Āṇavamala (āṇava-mala) or (rūpa) the primordial impurity (nija-aśuddhiḥ) of a limited individual (narasya... iti)||36||

And (ca) I said (mayā uktam) in the short commentary (laghu-vṛttau) on this aphorism (asmin sūtre):

"The act of renouncing/denying (tyāgaḥ-niṣedhaḥ) His (tad... tad) Light or Splendor (prakāśasya... ālokasya) is called (nāmadheyaḥ) Āṇavamala (āṇava-mala) or (rūpa) the primordial impurity (nija-aśuddhiḥ) of a limited individual (narasya) —of an atomic self (aṇoḥ)—. When (yadā) the Great Lord (mahā-īśvaraḥ) decides (vyavasyati) to bring about (utpadāyitum) full limitation (aśeṣa-pārimityam), then (tadā) the first movement (sā prathama-gatiḥ) in the act of tirodhāna (tirodhāna-kṛtye) —i.e. in the act of concealing (āvaraṇe) His own (sva) essential nature (sva-bhāva) which consists of (ātmaka) all (sarva) the powers (śakti)—, that (yā) appears (bhāsamānā) merely as (mātratvena) a great (mahā) contraction (saṅkoca) of His (sva) Power of Will (icchā-śakteḥ), namely (yad), (that appears) as a massive contraction (bṛhat-ākuñcanatvena) of His (sva) Fullness (pūrṇatva) in the core (hṛdaye) of Mahāmāyā (mahā-māyā) manufactured (kṛta) by His Māyāśakti (tasya māyā-śakti) —above (upari) the Māyā category (māyā-tattva) and (ca) below (adhas) the Sadvidyā category (sadvidyā-tattva)—, is called (ākhyā) Āṇavamala (āṇava-mala) with its two aspects of pauruṣājñāna and bauddhājñāna (pauruṣa-bauddha-ajñāna-rūpa) —which -the two aspects- will be spoken about later (vakṣyamāṇa)—; in other words (arthāt), this (etad) Āṇavamala (āṇava-malam) is (bhavati) indeed the cause (hetuḥ eva) of the manifestation (prapañce) of the experients/knowers (pramātṝṇām... pramātṝṇām... pramātṝṇām) called (nāmanām... nāmadheyānām... abhidhānānām) Vijñānākala-s (vijñāna-akala) —dwelling in (sthānām) the lower portion of Mahāmāyā (aparā-mahāmāyā), endowed with (upetānām) Light -Śiva- (prakāśa) (but) deprived of (hīnānām) Absolute Freedom -Śakti- (svātantrya)—, Pralayākala-s (pralaya-akala) —completely (nikhilena) identified with (mayānām) the causal body (kāraṇa-śarīra) in the form of (rūpa) Māyā’s void (māyā-śūnya)— and (ca... ca... ca) Sakala-s (sakala) —totally (akhilena) identified with (mayānām) the subtle (sūkṣma) (and) gross (sthūla) bodies (śarīra... iti)—||36||"

Lack of Fullness (apūrṇatā) is predominantly connected with Will (pradhānatas icchā-sambandhinī), and not (na tu) with Knowledge (jñānasya) or (vā... vā) Action (kriyāyā).

In the case of the limited being (narasya), there is simply no (na kaścid spaṣṭam) experience of Fullness consisting in an identification with Parabhairava (para-bhairava-tādātmya-ātma-pūrṇatā-anubhavaḥ). And (ca) due to the absence of Fullness (pūrnatā-abhāvataḥ), (there is) a search for Fullness (pūrṇatā-anveṣaṇam) elsewhere (anyatra) in this universe (viśve asmin). This (etad) (is) called (prakīrtitam) ‘Saṁsāra’ or ‘Transmigration (replete with misery)’ (saṁsāraḥ iti).

In this way (ittham), jumping (āvalgya) from one thought (eka-vikalpāt) to another thought (anya-vikalpam), from one body (ekadehāt) to another body (any-deham) and (ca... ca... ca) from one desire (eka-ākāṅkṣāyāḥ) to another desire (anya-ākāṅkṣām), his (tasya) transmigration begins (saṁsāra-prārambhaḥ). And (ca) in order to destroy Saṁsāra (saṁsāra-nāśa-artham), Āṇavamala (āṇava-malam) must be destroyed (naśayitavyam).

After (param) the denial of the Light of Parabhairava (para-bhairava-prakāśa-niṣedhāt), the resulting darkness (udbhūta-andhakāraḥ) is known as Māyā (māyā-nāmā).

That (tad) has also been said (uktam ca eva) by me (mayā) in the thirty-seventh aphorism (saptatriṁśa-sūtre) of Parabhairavayoga-saṁsthāpana-pracodanam (para-bhairavayoga-saṁsthāpana-pracodane):

The resulting (udbhūta) darkness (andhakāraḥ) being brought about (janyaḥ) by this denial (etad-niṣedha) is known as (ākhyaḥ) Māyā (māyā... iti)||37||

To explain (vyākhyā-arthāya) this aphorism (sūtrasya asya), I wrote (mayā... viracitā) a short commentary (laghu-vṛttiḥ):

"The resulting (udbhūta... udbhūta) darkness (andhakāraḥ... timiram) being brought about or generated (janyaḥ... prabhavaḥ) by this denial (etad-niṣedha... etad-pratyākhyāna) is known as/called (ākhyaḥ... nāma) Māyā (māyā... māyā). This (iyam) Māyā (māyā), by drawing a veil (āvṛṇvatī), as it were (iva), over the essential nature (sva-bhāvam) of the Great Lord (mahā-īśvara), transforms (pariṇāmam gamayati) the infinite all-knowing (ananta-sarvajña) Śiva (śivam) into a miserable limited individual (varāka-nareṇa) who is constantly full of doubts (satatam saṁśaya-mayena) (and) whose mind (cetanena) is troubled (ākulita) by error (bhrānta) at every step (pratipadam), assisted -i.e. Māyā being aided- (upakṛtā) by two additional impurities (dvi-adhika-malābhyām) called (nāmadheyābhyām) Māyīyamala and Kārmamala (māyīya-kārma-mala) —which consist of (ātmakābhyām) a spreading out (prathā) of duality/differences (bheda) (and) limited (parimita) doership/agency (kartṛtva) relating to (viṣaya) good and bad (śubha-aśubha) actions (karma) respectively (yathākramam)— and (ca... ca) by five kañcuka-s or sheaths (pañca-kañcukaiḥ) known as (abhidhānaiḥ) Kalā, Vidyā, Rāga, Kāla and Niyati (kalā-vidyā-rāga-kāla-niyati) —which are the contracted aspects (saṅkucita-rūpaiḥ) of His (tad) group (gaṇa) of five (pañca) main (mukhya) Powers (śakti) composed of (ghaṭita) the Kriyā-Jñāna-Icchā-Ānanda-Cit śakti-s (kriyā-jñāna-icchā-ānanda-cit-śakti), respectively (yathākramam... iti)—||37||"

Even (api) after the hard work of tireless Māyā (aśrānta-māyā-śrama-karmaṇaḥ), Parabhairava (para-bhairavaḥ) remains the same (sadṛśatvam gataḥ). This (etad) (is) His (tasya) great mystery (mahā-rahasyam).

And (ca) Āṇavamala (āṇava-malam) has two aspects (dvi-rūpam): Pauruṣājñāna and bauddhājñāna -ignorance about the Self and intellectual ignorance- (pauruṣa-bauddha-ajñāna-ātmakam).

In the fiftieth aphorism (pañcāśa-sūtre) and (ca... ca) in the fifty-second aphorism (dvāpañcāśa-sūtre) of Parabhairavayoga-saṁsthāpana-pracodanam (para-bhairavayoga-saṁsthāpana-pracodane), I gave (mayā... samāyukte) two accurate definitions (yathārthya-lakṣaṇe) of these two forms (ākārayoḥ anayoḥ) of ignorance (ajñānasya):

"Bauddhājñāna (bauddha-ajñānam) (is) considering (mānitvam) the physical body, vital energy, etc. (deha-prāṇa-ādau) to be oneself (ātma... iti)||50||"

Accordingly (tadanusāreṇa), I also wrote (mayā ca... viracitā) another (anyā) short commentary (laghu-vṛttiḥ):

"Bauddhājñāna (bauddha-ajñānam) (or) ignorance (avidyā) relating to (viṣayā) the intellect (dhī) (is) considering (mānitvam) the physical body, vital energy, etc. (deha-prāṇa-ādau) to be oneself (ātma), (in other words,) it is to erroneously think (abhimānatā) that the inert physical body, life breath, etc. (jaḍa-śarīra-vāyu-ādye) are the Self (ātma) replete with (śāli) Consciousness (cit). My (mama) teaching (upadeśaḥ) is confirmed (dṛḍhīkṛtaḥ) by Yogarāja (yogarājena) in his explanation (tad-vyākhyāyām) of the 60th aphorism (ṣaṣṭitama-sūtrasya) in Abhinavagupta’s Paramārthasāra (abhinavaguptasya paramārthasāre), when he described (uktavati tasmin) the primordial ignorance (akhyātim) consisting of (ātmakam) bauddhājñāna (bauddha-ajñāna) together with (pūrvaka) pauruṣājñāna (pauruṣa-ajñāna) —which will be spoken about later (vakṣyamāṇa)—: ‘Ajñāna (ajñānam) (is) the Delusion (mohaḥ) begotten (janitaḥ) by the primordial ignorance -Āṇavamala- (akhyāti) whose mark -of such a Delusion- (lakṣaṇaḥ) is the erroneous conception (abhimāna) that the not Self (anātmani) —body, etc. (deha-ādau)— is the Self (ātma) -this is bauddhājñāna or intellectual ignorance-, which is preceded by (pūrvaḥ) the erroneous conception (abhimāna) that the Self (ātmani) is the not Self (anātma... iti... iti) -this is pauruṣājñāna or ignorance about the Self-’||50||"

Likewise (evam eva ca):

"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... iti)||52||"

And (ca) now (idānīm) the respective short commentary (sāpekṣa-laghu-vṛttiḥ):

"Pauruṣājñāna (pauruṣa-ajñānam) —ignorance (avidyā) relating to (viṣaya) the essential nature (sva-rūpa)— (is) considering (mānitvam) the Self -oneself- (ātmani) to be a limited individual (nara), i.e. a person in bondage (baddha-jana-ātmaka); (in a nutshell, it is) to erroneously suppose (abhimānaḥ) that Paramaśiva (parama-śive) is an atomic self (aṇu), viz. a transmigratory (saṁsāri) creature (jantu). When (yadā) the Supreme Lord (parama-īśvaraḥ) knows -perceives- (jānāti) His non-dual nature (advayam sva-sva-rūpam) as dual (bhedena), i.e. as a variety (vaicitryeṇa) of subjects and objects (pramātṛ-prameya), then (tadā) He is said to be (saḥ... ucyate) subject to (vaśaḥ) pauruṣājñāna (pauruṣa-ajñāna); or (vā) simplified (anāyāsa-kṛtam) for