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 Spandanirṇaya: Seção I (aforismos 22 a 25 - pura)

Tradução pura


This is the sixth and last set of 4 aphorisms out of 25 aphorisms constituting the first Section (dealing with Svarūpaspanda or Spanda as one's own nature). As you know, the entire work is composed of 53 aphorisms of Spandakārikā-s plus their respective commentaries.

Of course, I will also insert the original aphorisms on which Kṣemarāja is commenting. Even though I will not comment on either the original sūtra-s or the Kṣemarāja's commentary, I will write some notes to make a particular point clear when necessary. If you want a detailed explanation, go to "Scriptures (study)|Spandanirṇaya" in Trika section.

Kṣemarāja's Sanskrit will be in dark green color while the original Vasugupta's aphorisms will be shown in dark red color. In turn, within the transliteration, the original aphorisms will be in brown color, while the Kṣemarāja's comments will be shown in black. Also, within the translation, the original aphorisms by Vasugupta, i.e. the Spandakārikā-s, will be in green and black colors, while the commentary by Kṣemarāja will contain words in both black and red colors.

Read Spandanirṇaya and experience Supreme Ānanda or Divine Bliss, dear Śiva.

This is a "pure translation" document, that is, there will be no original Sanskrit, but sometimes there will be a minimal quantity of transliterated Sanskrit in the translation itself of the text. Of course, there will not be any word for word translation. Anyway, there will be transliterated Sanskrit in the explanatory notes. If you are a blind person using a screen reader and do not want to read the notes, or simply if you are not blind but want to skip the notes, click on the respective "Skip the notes" to keep reading the text.

Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.


 Aphorism 22

As the treasure of Spanda remains unsealed (and) favorable in the states, limited in number, in which there is dissolution of all the mental fluctuations —(of course, dissolution of all mental fluctuations) other than the one (related to the perception of Spanda), which has emerged without difficulty due to a powerful hold or grip (by the yogī who is attentive on the Spanda)—, (the author, i.e. Vasugupta,) in order to teach that, in the case of the one prepared for discerning the principle of Spanda, those various (states constitute) at first the sphere of effort or practice (of such a yogī), said 1 :

Spanda is firmly established in that state or condition into which (a person) enters (when he is) excessively angry, exceedingly pleased or delighted, reflecting "what do I do?", or running (for his life)||22||

In all the paths of approach (to one's own essential nature) indeed, the yogī-s become concentrated on one point, all of which is preceded by the extinction of all the other mental fluctuations. (However,) if during these states of extreme anger, etc. in which there is spontaneous dissolution of all the other mental fluctuations, the yogī-s who are constantly prepared for discerning the principle of Spanda, instantly become introverted, (then they) quickly attain what they desire --viz. merging into the principle of Spanda--|

But in that very condition --i.e. in the states of extreme anger, etc.--, the non-yogī-s remain stupefied; this is the purport 2 |

Thus, (this Spanda principle is firmly established in that state or condition which is a manifested in a person when he is) 'excessively angry', (which denotes) the group of powers --lit. beams, rays of light-- becoming introverted by force of the deity (called) 'wish to completely destroy' who appears at once --or in the first place-- after seeing an enemy who has inflicted a terrible wound shortly before, or because of hearing various very stinging words (of the same enemy). Or (when such a person is) 'exceedingly pleased or delighted', (which denotes,) after beholding the moon-like face of the beloved woman who was yearned for since long, the whole group of senses being unfolded/expanded (and) running after (her) due to the deity (known as) 'full longing for' who arises at the same moment. Or (when that very person is) reflecting upon —considering— 'what do I do?', terrified as he is surrounded all round by a force of strong murderers, absorbed in a state which rides on a stream of uncertainty, (and) with his torrent of mental fluctuations deprived of foundations because a feeling of doubt is expanding/increasing (inside) since all (possible) support/protection has been eliminated. Or (when he is) 'running (for his life)', (which means that) he is being chased by a ruttish/furious elephant, etc., completely indifferent to the physical body, engrossed in an activity with regard to hastily escaping by the impulse or urge of the rising goddess of effort, with the other mental fluctuations withdrawn into himself. In this manner, even in all other similar --lit. such-- states (such as) the great terror generated on seeing a lion, a large boa and so on, the yogī who is constantly prepared for discerning the principle of Spanda 'goes to' --literally--, i.e. attains to a state in which --lit. that consists of-- there is dissolution of (his) mental fluctuations. To him, there, viz. in the 'pada' (or) particular state where (his) mental fluctuations have come to an end, Spanda is firmly established, (in other words,) the principle of Spanda remains turned toward him certainly 3 |

Therefore, being aware of the state where there is dissolution of his mental fluctuations, instantly extinguishing the mental fluctuations (called) anger (and) doubt by the device of contracting the limbs --figuratively speaking-- like a turtle, or fully unfolding the mental fluctuations relating to being exceedingly pleased/delighted, (or relating to) running (for one's life), by means of the device of penetrating into the great expansion, the yogī should become conscious of his own power of Spanda which is (now) turned toward him 4 |

As has been said in venerable Vijñānabhairava in the case of (such a) yogī:

"(If the yogī) immobilizes his intellect when he is under the sway of desire, anger, greed, infatuation, arrogance or envy --and jealousy--, that Principle (who is a Witness to the aforesaid mental states, alone) subsists"||

"When a great joy is obtained or when a kinsman, friend, etc. is seen after a long time, after meditating on the joy that has arisen, (there is) dissolution in it --in that joy-- (and the meditator) becomes (fully) identified (with it)"||

"At the beginning and end of sneeze, in terror, in grief, during a deep sigh, while running away from an elephant, while being extremely curious, at the beginning and end of hunger, the Reality of Brahma comes near"||


Skip the notes

1 In order to realize the Highest Reality, the mind has to be arrested. Why? Because the Highest Reality is beyond the realm of vikalpa-s or thoughts. It does not matter how much you can hear about the Highest Reality, without a direct experience of It, you will never understand what the Highest Reality is. Broadly speaking, that is to say, without going into detail, Highest Reality has also many other names: Paramaśiva (Supreme Śiva), Svātantrya (Absolute Freedom), Spanda (Vibration), essential nature, the Lord, the Real 'I', etc. When you run into those words, remember that all of them refer to the Highest Reality in general. Yes, there are some technical details you can mention about each of them, but I did not want to go into detail, as I said before, because yes, the subtle differences across those terms are a complex topic.

Now, to attain that state devoid of thoughts (except for the thought about Spanda, obviously), you have two options: (1) To make efforts through different meditation techniques during a long time, or (2) To be attentive when special life situations automatically remove the thoughts. This aphorism 22 will explain the second option to you. Of course, these special life situations are 'niyata' or limited in number as the commentator pointed out. So, the treasure of Spanda, the treasure of the Highest Reality, the treasure of your own essential nature, remains unsealed and favorable (i.e. open for you) at those particular moments. But obviously, in order to get the most of it, you need to be a yogī who is attentive on the Spanda, or you will simply be excessively angry, pleased, delighted, etc. like any other common person. And at the end, the commentator remarks that 'at first' those various states in special life situations constitute the sphere of effort of such a yogī. Why? Because it is faster when life stops your mind than when you can stop it after myriads of hours meditating. Simple to understand then!Return

2 I explained this before, in the note 1, but let me add this in the case of the non-yogī-s: 'They remain stupefied'. Stupefaction is an attribute of tamoguṇa, and therefore it is heavily loaded with darkness and ignorance. But what is the meaning of 'stupefied' in this context? For example: When you are extremely angry, during this state you feel yourself completely mad. It is temporary madness and if you have the treasure of attention, you will verify that I am being truthful and exact in my description of anger. Anyway, you cannot stop... this is stupefaction. Or more clearly, when you are running for your life because a big hurricane has arrived at your home town, you are stupefied too, because you are covered with ignorance, without any possibility to do something different. In other words, completely taken by a external factor and with a mind which is absolutely incapable of reacting in a different way. Total panic accompanied by a state of total defenseless inside. This is stupefaction here too.Return

3 And Spanda is firmly established in all those states because they have by force arrested the mind. When mind is gone, the principle of Spanda gets strong then. Simple to understand.

When you are excessively angry, the group of powers whose aspect is that of rays of light, become introverted by force of the deity named 'wish to completely destroy'. And I say always 'power' (śakti) and not energy, because an energy can be without any intelligence of its own, e.g. electricity. But on the contrary, every power is 'intelligent' of its own. So, you could arrive at the conclusion that a power is an intelligent energy, and this is right. In Trika, all these intelligent energies (powers) in a person are described like deities or goddesses. In this case, the name of the goddess is 'wish to completely destroy'. Except for you have been living in a limbo all your life, you know what anger is and also that that name for the power moving at that time in you is absolutely correct. Kṣemarāja gives two examples about the emergence of extreme wrath after seeing an enemy who has inflicted a terrible wound to you shortly before and after hearing words of the enemy which stung you into attacking him with fury. OK, this is very clear, isn't it?

When you are exceedingly delighted, for example, after seeing the stunning face of your beloved one after a long time without her (remember that the commentator is a man, please); under these circumstances, you are overpowered by the goddess known as 'full longing for'. If you are conscious of Spanda as the Perceiver at that time, you can merge into your own essential nature which is just Consciousness and Bliss.

When you are full of uncertainty, not knowing which way to go, which action to do next and so on, e.g. when you are surrounded by assassins and there is no visible way out for you; at that time you are fully established in Spanda. Or else, in another situation, when you are running for your life, e.g. while you are being pursued by an elephant in rut, and you run so fast impulsed by the goddess of effort, with your mind completely arrested. At that time too, the principle of Spanda is strong in you. Kṣemarāja gives more examples with terrifying situations where your thoughts are forced to withdraw. All this, as I pointed out before, it is very easy to understand.Return

4  There are two ways to escape from Saṁsāra (bondage full of never-ending misery): (1) Saṅkoca (lit. contraction) and (2) Vikāsa (lit. expansion).

By the first device or technique, you contract yourself, just like a turtle contracts its limbs into the shell. In other words, you thoroughly finish removing the last traces of mental activity (which was mostly removed by a shocking external factor at first). Kṣemarāja recommends this approach in the cases when you are extremely angry or exceedingly doubtful.

And by the second device or technique, you expand yourself, just like an eagle extending its wings before attacking. In a nutshell, you increase the state you are already in, you increase the activity of your mind working at that time. Kṣemarāja recommends this in the cases when you are exceedingly pleased/delighted or when you are running for your life. To make it more simple for you. If you are very delighted by something, you become even more delighted than before (you increase your state of delight by force), or if you run fast and fear a lot while escaping from some sudden danger (e.g. a building about to collapse due to an earthquake), then you force yourself to run faster and fear even more.

By means of any of these devices or techniques you can escape Saṁsāra and enter the realm of Spanda (Consciousness and Bliss replete with Freedom) provided you are constantly prepared for discerning the principle of Spanda at that time. All in all, provided you are a serious yogī constantly on the alert for detecting those moments when Spanda is turned toward you, i.e. when Spanda is fully available for you. If you are not that kind of yogī, the special situation will only be experienced in the same way a common person experiences it, e.g. delighted, scared, etc. So, the difference between yogī-s and common people is that the former are attentive on the principle of Spanda during the time when it reveals itself to them, while the latter just experience all that as a mere external factor sometimes pleasant and sometimes unpleasant. There is an abyss between these two types of beings: yogī and common person.

Next, to finish his commentary on the 22nd aphorism, Kṣemarāja quoted three stanzas of Vijñānabhairava, which are very simple to understand and do not require from me another note of explanation.Return


 Aphorism 23-25 and end of Section I

In this way, (now) the author --Vasugupta-- teaches that, by firstly contemplating the power of Spanda in these states by the aforesaid device --technique--, (and) afterward, by means of constant awareness of That --of Spanda-- in all the states, the person who is constantly prepared (for discerning the principle of Spanda) gets the state of liberated while living, which consists of a penetration into Its firmness --into firmness of Spanda--, (that is to say, he experiences that the state of Spanda is constantly firm and pervading everything)1 :

Having taken hold of that (supreme) state (of Spanda, a great Yogī) remains firm by resolving "Whatever this (Self) will tell me, that I will do, certainly"||23||
By taking refuge in that (supreme state of Spanda), both moon --i.e. apāna-- (and) sun --i.e. prāṇa-- (meet together) in the course or way of Suṣumnā, (and by rising up) through the upward path, (and) by (even) abandoning the sphere of the Brahmā's egg, they both get (finally) dissolved --they come to an end--||24||
Then, moon --i.e. apāna-- (and) sun --i.e. prāṇa-- get reabsorbed in that Great Ether. (To the partially awakened one, that condition is) like the state of deep sleep, (and thus) he remains stupefied. (However, a Yogī who) is not covered (by the darkness of ignorance) remains awakened and enlightened (in that very condition)||25||

Having taken hold of that (supreme) state of Spanda which was formerly experienced (like) a mass of Consciousness (and) Bliss during the states of excessive anger, etc. —(or also,) having agreed that (that state of Spanda which was formerly experienced, etc.) is something which is worth attaining—, such (Great) Yogī remains firm —viz. he firmly resorts to a state without thoughts, i.e. (to a state) where the movement of thoughts has been allayed— by resolving that —i.e. by deciding that— whatever this (Self), who is the essential nature —which is Śaṅkara --an epithet for Śiva--—, will tell me —(in other words,) whatever the previously experienced essential nature, which is (now) revealed or manifested (like) a mass of Consciousness (and) Bliss, will make me aware of —, that I will do, certainly —i.e. by abandoning extroversion, I will devote myself to that—2 . By taking refuge in that (supreme) state (of Spanda) of his --of the aforesaid sublime Yogī--, moon and sun —both apāna and prāṇa—, meeting together at the stage of the heart, viz. (joining together) simultaneously in the course or way of Suṣumnā —in Brahmanāḍī—, (and afterwards, by rising up) through the upward path —through the udāna path—, they both get (finally) dissolved, (in a nutshell,) they both come to an end. How (do they both come to an end)? By abandoning the sphere of the Brahmā's egg; (that is,) by leaving the egg --the physical body, in this context-- presided over by Brahmā, who is (also) the presiding deity of Brahmabila (or Brahmarandhra) --lit. the bila/randhra (hole) of Brahmā, located at the top of the crown of the head--; (or in other words,) by stopping to pervade the physical body up to the higher doorway --a.k.a. Brahmarandhra-- 3 . And then, because of this, moon and sun, whose forms or natures have already been mentioned --i.e. apāna and prāṇa--, get completely reabsorbed in that Great Ether which transcends --lit. which penetrates beyond-- the body. When the Supreme Ether in which all the knowables cease is attained, that yogī —whose essential nature does not fully manifest itself— is said to be 'stupefied or deluded', who, having relaxed his efforts, remains like in the state of deep sleep as he is infuated/bewildered by the emanation(s) of Spanda such as qualities of Prakṛti, etc. whose essence --of the emanations-- is Khecarī, etc.. And by the word 'sauṣupta', (the meaning) 'supta' or 'sleep' --dreaming state-- (is) also included. For that reason, (such a stupefied yogī) who (remains) like in dream (or) deep sleep (actually) arrives at the stage of void, etc. 4 |

As has been said by most venerable Kallaṭa in the case of the (Great) Yogī :

"Having taked hold of that state of Spanda"||

And also (in the case of the partially awakened yogī):

"(In that Great Ether where moon and sun cease,) the unawakened one whose manifestation/revelation of his own essential nature has not thoroughly occurred, being bewildered/deluded by sleep, etc., remains restrained (as regards entering the aforesaid Great Ether)5 "||

However, he who, due to the intensity of effort (and) the force of elevation, does not even relax for a moment, is said to be prabuddha --viz. suprabuddha, in this context, or perfectly awakened--; (and) since he is not defeated by the darkness of ignorance, he abides as identical with the (Great) Ether of Consciousness. For this reason, it has been strongly recommended by the Guru --i.e. Vasugupta, the author of Spandakārikā-s-- that the yogī should constantly make efforts. May there be welfare for everybody!6 ||25||

Here ends the first section (called) Spanda as one's own nature, in the Spandanirṇaya composed by eminent Kṣemarājānaka --Kṣemarāja--, spiritual preceptor (and) great devotee of Maheśvara, the Great Lord --epithet of Śiva--||1||

Skip the notes

1  Now the author of Spandakārikā-s is about to explain what happens to the yogī who, being constantly ready for discerning the principle of Spanda, finally succeeds in entering the realm of higher Consciousness. By firstly becoming aware of Spanda in the above-mentioned special situations, that yogī next persists in his holding of Spanda in all the states (not only in the ones during those special life situations). Finally, when he fully realizes that this very Spanda is permanently firm across all the states, he gets Liberation and becomes a jīvanmukta or liberated while living.Return

2 At first, Kṣemarāja comments on the aphorism 23. After this Great Yogī has taken hold of the state of Spanda which was previously experienced as a mass of Consciousness and Bliss (i.e. Freedom) at the time when he was exceedingly angry, delighted, etc., and after he has arrived at the conclusion (due to the experience of Freedom) that Spanda is worth attaining, he stays in thoughtlessness (in Śāmbhavopāya) by resolving that he will do whatever this Supreme Self will say to him, i.e. whatever his own essential nature replete with Freedom will command him to do, he will do. At that time, the Self of all (Paramaśiva, his essential nature), makes him conscious of something he had never noticed before, and the Great Yogī, with all his vigor, applies himself to the fulfillment of His desire. He does so by abandoning all extroversion (bahirmukhatā), that is, he removes all interest in external things and devotes himself to only the satisfaction of the Highest Self.Return

3 Now, Kṣemarāja comments on the aphorism 24, i.e. on the process experienced by the Great Yogī once he has entered thoughtlessness. This process can take seconds or days or weeks or months. It all depends on His Will to accelerate or slow down the process. So, when the Great Yogī penetrates into thoughtlessness (into the kingdom of Śāmbhavopāya), his apāna (vital energy entering the system with every inhalation) and prāṇa (vital energy leaving the system with every exhalation), by resorting to the supreme state of Spanda present in this very special person, meet together at the stage of the heart. The heart here is not Anāhatacakra, let alone the physical heart. No, the word hṛdaya (heart) means here 'the center'. And Suṣumnā, the subtle channel running from Mūlādhāracakra (at the root of the spinal column) up to Brahmarandhra in Sahasrāracakra (in the crown of the head), is the real center in this context, because the crucial spiritual processes for the development of the state of liberated while living take place in Suṣumnā. But Suṣumnā consists of three concentric tubes: (1) Tāmasasuṣumnā, (2) Vajra or Vajriṇī, and (3) Brahmanāḍī. The first tube is red, the second one golden and the third one white. Kṣemarāja specifies that encounter of apāna and prāṇa occurs in the innermost tube, viz. Brahmanāḍī.

Later, these two vital energies ascend through the upward path, i.e. the udāna path. There are five main vital energies: prāṇa (reddish orange), apāna (yellow), samāna (green), udāna (purplish blue) and vyāna (pink). In general, there is transformation of prāṇa and apāna into samāna at the stage of the navel, and next of samāna into udāna while ascending beyond the navel, and finally of udāna into vyāna on reaching Brahmarandhra. Anyway, neither Vasugupta nor Kṣemarāja are going into detail about such a transformation evidently. Instead, they directly or indirectly say that it is apāna and prāṇa which travel the whole way through Brahmanāḍī up to Brahmarandhra, and at the end, after even leaving Brahmarandhra (and the physical body, obviously), they get dissolved (come to an end) in the Great Ether... well, Vasugupta could not say this about the Great Ether in the aphorism 24, because the meter did not allow him to continue there (no more space available). He will complete the meaning in the aphorism 25 then. Anyway, with the mention of udāna on the part of Kṣemarāja, he slightly hints at the transformation I was talking about.

Brahmarandhra or Brahmabila is a hole (randhra or bila) located at the very center of Sahasrāracakra in the crown of the head. Many mysterious processes happen there and finally both vital energies move beyond the sphere of the body into the Great Ether. The Great Ether (Mahāvyoma or Mahākāśa) is situated at twelve fingers from the space between the eyebrows, floating over the head. When those vital energies touch the Great Ether, the state of Turyātīta (the state beyond the Fourth one) is unleashed. And with the arrival of Turyātīta, Liberation comes too. During Liberation, the Great Yogī dwells in the infinite expanse of Highest Consciousness, completely alone in His Glory. This state is called too the state of Parāvāk (the Supreme Speech). Before Liberation, the universe looked multifaceted and full of beings, but during Liberation the universe disappears and the Great Yogī discovers that he is totally alone. After this state of the Great Ether, the state of Turyātīta withdraws and is replaced by the state of Turya. While the Yogī moves to Turya (the Fourth state of consciousness, where the Subject is completely unfolded and realized even in the middle of wakefulness, dreaming and deep sleep), the universe starts to appear like a mass of Freedom, and not any more like an external reality replete with different realities. It is impossible to put this experience into words. According to the traditional teaching, the Yogī will remain liberated in Turya till the arrival of Turyātīta again, when his body falls (when it dies). Why can he not experience Turyātīta during the remaining portion of his life after Liberation? Simply because Turyātīta is so colossal that it will scorched his physical body if it lasts longer than a few seconds at the most. It is the 'All' being placed on the poor physical body that struggles to survive during the process.

On the contrary, though the state of Turya is very strong, it is tolerable without having to abandon the body because it just gave up in its fight for survival. The physical body has always a very strong grip on 'life', but when it faces Turyātīta, this grip is just never enough due to the huge difference in magnitude.Return

4 Now Kṣemarāja comments on the aphorism 25. In this aphorism, it is said that apāna and prāṇa finally enter the Great Ether, and that this condition is like the state of deep sleep to the partially awakened one (the prabuddha) but that the suprabuddha or perfectly awakened (called prabuddha here by Vasugupta... which generates confusion, of course) does not experience deep sleep. Instead, the suprabuddha remains awakened and enlightened. What is all this? I will explain it to you now:

He mentioned the prabuddha or partially awakened as a yogī who had his apāna and prāṇa getting reabsorbed in the Great Ether, but he relaxed his efforts. Consequently, because he did not persist in his striving for the Highest Goal, he is denied access to the Kingdom of Light, and as a result of this denial, he enters into the void of deep sleep. Kṣemarāja explains the same thing but he uses the expression 'that yogī whose essential nature does not fully manifest itself' instead of 'he is denied access to the Kingdom of Light'. And because he cannot enter Supreme Light (Spanda), he falls into the dark void of ignorance (Māyā). Another way to explain this process of 'denial' is with an analogy using fuses. When the voltage is very high, the fuses will go and the entire house will be in darkness.

And this prabuddhayogī is also called 'stupefied or deluded' (mūḍhaḥ - from the root 'muh' - to be deluded, bewildered, infatuated, etc.). Deluded by what? By 'Moha' (delusion). And what is Moha? It is another name for Māyā. Ah, now it is clear, right? Good.

And Māyā has in her bosom all the tattva-s from the 7th one down to the 36th one. So, this unlucky prabuddhayogī, because of relaxing his efforts, is bewildered by the emanations of Spanda which reside in the realm of Māyā (e.g. qualities of Prakṛti such as sattva, rajas and tamas). And the essence of these cheating emanations are the well-known goddesses Khecarī, Gocarī, Dikcarī and Bhūcarī, which I explained in detail in the note 3 under the aphorism 20. Kṣemarāja adds that 'deep sleep' (dreamless sleep) also includes common sleep in which there are dreams. But beyond all these subtleties, the final purport is that this prabuddha or partially awakened one will remain in a state of void, unable to enjoy the Nectar of his own essential nature. He will have to continue striving later (after leaving his current state of void) for attaining the Highest Reality then, i.e. he will have to keep making efforts for becoming a suprabuddha or perfectly awakened. Kṣemarāja does not explain what happens with a suprabuddha in this part of the text (he will do it at the end of his commentary on this set of three aphorisms).Return

5 Kṣemarāja quotes two fragments by sage Kallaṭa (the main disciple of Vasugupta and author of the famous Vṛtti or Commentary on the Spandakārikā-s of his Guru) in order to show that his commentary is right. In the second quote I added in parentheses at the beginning: 'In that Great Ether where moon and sun cease'. Why? Because it is what Kallaṭa wrote in his commentary but Kṣemarāja does not mention. The entire sentence by Kallaṭa then, so you can understand me better:

"In that Great Ether where moon and sun cease, the unawakened one whose manifestation/revelation of his own essential nature has not thoroughly occurred, being bewildered/deluded by sleep, etc., remains restrained (as regards entering the aforesaid Great Ether)".

Very well, now it is clear.Return

6 Finally, Kṣemarāja explains the last part of the aphorism 25. He says that the suprabuddha (perfectly awakened) is simply a prabuddha (partially awakened) who is never relaxing even for a moment as he fights his way to Liberation. As I said before, Vasugupta calls suprabuddha prabuddha in this context, surely for the sake of meeting the meter. Unfortunately, in doing so, he added extra confusion for the readers endowed with tender intellects still not forged by the fires of Tantra-s. So, you should keep this in mind, that 'prabuddha' in this aphorism means 'suprabuddha' really. According to venerable Mālinīvijayatantra, the list goes like this:

(1) Abuddha (unawakened), (2) Buddha (awakened), (3) Prabuddha (well awakened) and (4) Suprabuddha (perfectly well awakened).

But while I am following the list in Sanskrit during my translation and explanations, I do not follow the translation into English for the last two kinds of yogī-s. Instead, I use 'partially awakened' for the 'well awakened', and 'perfectly awakened' for the 'perfectly well awakened'. Oh, what a mess! Nice!

All in all, the suprabuddha is not overcome by the darkness of ignorance (by Moha or Māyā) and never falls into any void as the prabuddha. And because he remains awakened and enlightened even in the condition where the other inferior yogī-s just fall into the darkness of Māyā, he is said to be identical with that Great Ether of Consciousness which is the Great Lord (Paramaśiva). This is Liberation from miserable bondage full of never-ending pain.

Kṣemarāja says at the end of his commentary, that Vasugupta strongly recommends all spiritual aspirants to make efforts for the attainment of such divine state which is one's own essential nature. Any relaxation in your efforts in the last stages and you will easily enter into the darkness of Moha as your essential nature which is Light is denied. OK, this is very easy to understand now with all my long explanation. The rest will be understood by direct experience.Return


 Further Information

Gabriel Pradīpaka

Este documento foi concebido por Gabriel Pradīpaka, um dos dois fundadores deste site, e guru espiritual versado em idioma Sânscrito e filosofia Trika.

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