Post by Pathfinder on Oct 11, 2022 18:01:48 GMT
evaṁvidhe pare tattve
kaḥ pūjyaḥ kaśca tṛpyati // 16b //
When you put this thing in your view, evaṁ vidhe, in this supreme
essence of transcendental truth, who is to be worshiped and who is the
worshiper? Kaḥ pūjyaḥ, who is to be worshiped? Kaśca tṛpyati, who is the
worshiper?
evaṁvidhā bhairavasya
yāvasthā parigīyate /
sā parā pararūpeṇa
parādevī prakīrtitā // 17 //
This state of Bhairava that is already sung in the body of the Tantras,
yāvasthā parigīyate (parigīyate, sung), that state is in Its supreme way
(pararūpena), [and It] is the state of Bhairavī (parā devī).
In other words, the real state of Bhairava is the state of Bhairavī.
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 [because] It is the [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
Bhairavī. So that is the way. When you tread on the level of Pārvatī, 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 Pārvatī, 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 Pārvatī.
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 Pārvatī. It can’t reside in the
field of Bhairava because Pārvatī is the way.
This is what he puts down [as] the foundation stone for entering in the
consciousness of the one hundred and twelve ways.
Evaṁvidhā bhairavasya yāvasthā parigīyate, this state of Bhairava,
which is sung in the Tantras, is really the supreme state of the Goddess,
Pārvatī (sā parā pararūpeṇa, in Its supreme way is parā devī prakīrtitā).
But is there any difference of supremacy? Is there a difference of
supreme-ness between Lord Śiva and Pārvatī?
kaḥ pūjyaḥ kaśca tṛpyati // 16b //
When you put this thing in your view, evaṁ vidhe, in this supreme
essence of transcendental truth, who is to be worshiped and who is the
worshiper? Kaḥ pūjyaḥ, who is to be worshiped? Kaśca tṛpyati, who is the
worshiper?
evaṁvidhā bhairavasya
yāvasthā parigīyate /
sā parā pararūpeṇa
parādevī prakīrtitā // 17 //
This state of Bhairava that is already sung in the body of the Tantras,
yāvasthā parigīyate (parigīyate, sung), that state is in Its supreme way
(pararūpena), [and It] is the state of Bhairavī (parā devī).
In other words, the real state of Bhairava is the state of Bhairavī.
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 [because] It is the [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
Bhairavī. So that is the way. When you tread on the level of Pārvatī, 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 Pārvatī, 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 Pārvatī.
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 Pārvatī. It can’t reside in the
field of Bhairava because Pārvatī is the way.
This is what he puts down [as] the foundation stone for entering in the
consciousness of the one hundred and twelve ways.
Evaṁvidhā bhairavasya yāvasthā parigīyate, this state of Bhairava,
which is sung in the Tantras, is really the supreme state of the Goddess,
Pārvatī (sā parā pararūpeṇa, in Its supreme way is parā devī prakīrtitā).
But is there any difference of supremacy? Is there a difference of
supreme-ness between Lord Śiva and Pārvatī?