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dikkalakalanonmukta
deshoddeshavisheshini /
vyapadeshtumashakyasav-
akathya paramarthatah // 14 //
antah svanubhavananda
vikalponmuktagocara /
yavastha bharitakara
bhairavi bhairavatmanah // 15 //
tadvapustattvato jneyam
vimalam vishvapuranam / 16a
This state of Bhairava is beyond the limitation of space, time, and formation. It has no space, it has no time, it has no form; it is beyond that, beyond these three, dik kala kalana unmukta.
Desha uddesha avisheshini, there is not uddesha or desha, nomination of the seat of Lord Shiva. Do you know where Lord Shiva resides? In Shivaloka. Shivaloka is the residence of Lord Shiva in the heavens, and the residence of Lord Shiva in this universe is [Mount] Kailash; he lives on the top of Kailash.
This is all humbug!
Dik kala kalana unmukta, there is no desha (neither space, nor time, nor form), and there is no uddesha (nomination of his particular place), desha uddesha avisheshini.
Vyapadeshtum ashakyasau, this state is in fact undescribable; it can’t be described. Akathya paramarthatah, in reality it can’t be told. Antah, internally, it happens. It is filled with your own ecstasy, your own ananda. It is beyond the apprehension of vikalpa, vikalpa unmukta gocara, beyond thought.
Yavastha bharitakara bhairavi bhairavatmanah, that state which is filled, always filled,
always full, that state of Bhairavi [which] is that full state of Bhairava, is in reality to be
known as absolutely pure, and absolutely filled with universal existence, vishva puranam.35
That state is not the object of vikalpas; it can’t be perceived by vikalpas, thoughts. You can’t perceive it through the mind. [It is] vikalpa unmukta gocara; it is not vikalpa gocara as you are vikalpa gocara to me. With vikalpas I can understand you, but you can't understand that state through vikalpas. Vikalpa unmukta gocara, it has gone above the cycle of becoming the object of vikalpas, vikalpa unmukta gocara. She has gone above [becoming] the object of thoughts.
You can express it, but you cannot feel it just like we feel in this-ness, objectivity. For instance, you have the information of Tantraloka. If you have the information of Tantraloka and you need the Tantraloka book to explain, you take the support of the Tantraloka book and you explain the words of Tantraloka–that is vikalpa sahita gocara. It is not vikalpa unmukta gocara because it is in that state of subjectivity which is attached to objectivity.
This must be in pramiti bhava–that is vikalpa unmukta gocara.
JOHN: Pramiti bhava?
SWAMIJI: Pramiti bhava is the state of that pundit, that scholar, who does not take the
support of Tantraloka.
I will show you. I will make you understand more vividly.
For instance, I understand, I know, Tantraloka. For the time being, I know Tantraloka [but] I have no books. I don't remember any shloka [verse] in my mind. In my mind, I don't remember any shloka, but whenever somebody asks me some shloka, bas, it comes out. Where was that shloka residing in my brain? Where? In the nirvikalpa state. That is pramiti bhava.36 That state is of Parvati. That state is of that universal consciousness where there are not these objects of vikalpa.
[On the other hand,] this is the object of vikalpa, when you take the support of the book.
evamvidhe pare tattve
kah pujyah kashca tripyati // 16b //
When you put this thing in your view, evam vidhe, in this supreme essence of transcendental truth, who is to be worshiped and who is the worshiper? Kah pujyah, who is to be worshiped; kashca tripyati, who is the worshiper?
evamvidha bhairavasya
yavastha parigiyate /
sa para pararupena
paradevi prakirtita // 17 //
This state of Bhairava that is already sung in the body of the Tantras, yavasthaparigiyate (parigiyate, sung), that state in its supreme way, pararupena, is the state of Bhairavi, Paradevi. In other words, the real state of Bhairava is the state of Bhairavi.
Whenever you explain, whenever you find out, what is the real state of Bhairava, you can’t find it out because the real state of Bhairava is in fact the real state of the knower. It can’t be found; it is the founder [finder]. The real state of Bhairava is the perceiver; it is not perceived. You can’t perceive that state. When it is perceived, when there is a desire in you to perceive it, you can perceive it [only] when it comes down in the state of Bhairavi.
So that is the way. When you tread on the level of Parvati, then you are treading on the path. This is the journey we have to do, the journey we have to do in the field of Parvati–not in the field of Bhairava [where] there is no journey. He is the knower of everything, so it can’t be found; that state cannot be found. That state can only be found when it comes down one step lower, at the state of Parvati.
So now here we will describe one hundred and twelve ways to enter in the universal and transcendental state of consciousness. One hundred and twelve ways will be explained in this book, and those one hundred and twelve ways will reside only in the field of Parvati. It can't reside in the field of Bhairava, because Parvati is the way.
This is what he puts down [as] the foundation stone for entering in the consciousness of one hundred and twelve ways.
Evamvidha bhairavasya yavastha parigiyate, this state of Bhairava, which is sung in the Tantras, is really the supreme state of the goddess Parvati, sa para pararupena, in its supreme way, is paradevi prakirtita.
But is there any difference of supremacy? Is there a difference of supreme-ness between Lord Shiva and Parvati?
This is what he explains now.
shaktishaktimatoryadvat
abhedah sarvada sthitah /
atastad dharmadharmitvat
para shaktih paratmanah // 18 //
Just as between energy and the holder of energy there is no differentiation at all to be found (always there is abheda, there is unity, unity between energy and the holder of energy, shakti and Shiva–there is no differentiatedness), in the same way, tat dharma dharmitvat (tat dharma means all the aspects of Lord Shiva, tad dharma; tat means Lord Shiva, of Lord Shiva), all the aspects of Lord Shiva are held by Parvati herself. Tat dharma dharmitvat, dharmi is the holder of all aspects (dharmi, who is dharmi?–Parvati); tat dharma, all the aspects of Lord Shiva are held by Parvati. So, para shakti paratmanah, that supreme energy is the energy of the supreme Lord; there is no difference in any case.
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35. Bharitakara means the state (avastha) of fullness. Bharitakara is the qualification of Bhairavi,
and it belongs to Bhairava. This state, which is of Bhairavπ, belongs to Bhairava.
36. “Pramiti [bhava] is that state where subjective consciousness prevails without the agitation of
objectivity. The state of pramiti is without any object at all. In other words, when he is residing in his
own nature, that subjective consciousness is the state of pramiti.”–Kashmir Shaivism, The Secret
Supreme 11:81.
The four states of subjective nature–prameya, objective; pramana, cognitive; pramatri, subjective; pramiti, supreme subjectivity–are very important in Kashmir Shaivism. [Editor's note]
Original transcripts contain diacritical marks and verses in Devanagri script,
Labels: Vijnana Bhairava
