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paraparayah sakalam
aparayashca va punah /
paraya yadi tadvatsyat
paratvam tadvirudhyate // 5 //
There are three energies. In fact, these shaktis are three-fold, triple shaktis–one is para, another is parapara, and the third is apara.19 20
Paraparayah sakalam aparayashca va punah (sakalam means “in the cycle of functioning”), if parapara is existing in the cycle of functioning, or [if] in apara also the cycle of functioning is continuous, what lies in para then?21
Paraya yadi tadvatsyat, if para also holds the cycle of functioning [in sakala] how para
will be called supreme?22 This is another question.
Because sakala rupa means that which has kalana. Kalana means that which can be observed, that which can be perceived, that which can be heard, that which can be seen, that which can be touched. When there is sensation, any sensation, wherever there is sensation, that is sakala rupa.23 24
When there is no sensation, only the supreme existence of God consciousness, that is para.25 It is without sensation, because sensation remains only there where the sensation is felt by the feeler. God consciousness is not felt; it is your own Self. Because, for instance, you are John; you don't feel John every now and then because it is your own nature, it is your own svarupa. You can feel Jagdish, you can
feel Jeremy, you can feel all others, but you cannot feel yourself always. Why? Because it is your own Self. This is the case with para also. In para, the Self is already in the state of knowership, not the known. The Self is not known in the state of para. Knowledge resides only in parapara and apara. In the parapara state, knowledge resides, and, in apara also, knowledge is . . .
JOHN: So there is sensation in parapara?
SWAMIJI: You can feel the state of God consciousness in parapara and in apara.
You cannot feel the state God consciousness in para; it is your own Self.
shantim na labhate mudho yatah shamidam ishyate /26
Shanti, that duffer yogi does not achieve the absolute peace of God consciousness, because he wants it. As long as the urge is there, it is useless. As long as it becomes your nature, then it is right. It must become your nature; it must not become your urging [desired for] object. That is what we feel in the state para.
Paraya yadi tadvat syat, if in para also you will explain that “it is felt”, paratvam tad
virudhyate, where is paratva there? Paratva is finished, paratva is absolutely vanished, it is
nowhere to be found. This supreme state of God consciousness [paratva] is nowhere. Then
paratva is as good as parapara or apara.
This is the question of Devi.
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16. See verse 20.
17. Spanda.
18. Cakrarudham is spanda; anackam is aspanda; shakti svarupam is only energy.
19. Para, supreme; parapara, medium; and apara, inferior.
20. This is Trishirobhairava [see commentary on v3].
21. If the sakala rupa of para is just like the sakala rupa of parapara or just like the sakala rupa of
apara, then where is the supremacy of para found then?
22. Paratvam [supreme].
23. Sakala is where there is some sensation–it may be in form, it may be in space, it may be in time.
Only these three things exist: space, time, and form.
24. In rupa there are two things to be noted: mantra and form. By sauh you can feel that when you
are rising, it is that state where you are rising from up to down–that is the particular state of the
formation of that mantra. And sauh is the mantra. Its mantra is sauh, and its state is that movement
of rising down. [See footnote 92.]
25. It has no space, it has no time, it has no form in the state of para, because it [para] is your own
Self.
26. Ashtavakra addressing his disciple King Janaka. [Editor's note]
Original transcripts contain diacritical marks and verses in Devanagri script,
Labels: Vijnana Bhairava
