Post by Pathfinder on Oct 13, 2022 13:08:35 GMT
praṇavādisamuccārāt
plutānte śūnyabhāvanāt /
śūnyayā parayā śaktyā
śūnyatāmeti bhairavi // 39 //
Bhairavi, O Pārvatī, praṇavādi samuccārāt, . . .
There are three kinds of praṇavas–Vedic praṇava, Śiva praṇava, and
Māyā praṇava. Vedic praṇava is ‘oṁ’, Śiva praṇava is ‘hūṁ’, Māyā
praṇava is ‘hrīṁ’. ‘Hrīṁ’ is called Māyā praṇava from our Shaiva point
of view, and ‘hūṁ’ is called Śiva praṇava, and ‘oṁ’ is called Veda
praṇava. Just recite these, any of these. You may recite ‘oṁ’, you may
recite ‘hūṁ’, or you may recite ‘hrīṁ’ (Veda praṇava, Śiva praṇava, or
Māyā praṇava).
. . . praṇavādi samuccārāt, You must recite it in this way– plutānte153
.
You must not recite just like ‘oṁ’–not like that. Plutānte, You must end it
in pluta: ‘Ooooooooooooooṁṁṁ’, like this [Swamiji demonstrates]. In
the same way, You must recite ‘hūṁ’ and You must recite ‘hrīṁ’. Any of
these mantras You may recite. When You recite it, in the end, You must
concentrate on the voidness of that sound, where this sound merged in the
end. The sound is finished afterwards, and there You must concentrate,
there You must contemplate.
Śūnya bhāvanāt parayā śūnyayā śaktyā, and, by that supreme
awareness of voidness, [the yogi] enters in the transcendental void state of
Śiva. Śūnyatāmeti bhairavi, he enters in the transcendental state of Lord
Śiva, transcendental void state, voidness.
Praṇavādi samuccārāt plutānte śūnya bhāvanāt. Only there is a
touch of āṇavopāya in the beginning, just to start with, but in the body of
this process, it is all pure śāktopāya.
154
Dhāraṇā 17
yasya kasyāpi varṇasya
pūrvāntāvanubhāvayet /
śūnyayā
155
, śūnyabhūto’sau
śūnyākāraḥ pumānbhavet // 40 //
At the beginning of uttering any mantra (‘oṁ’ or ‘sauḥ
156’ or any
mantra, whatever is found in your thought in Shaivism), at the beginning of
utterance of the mantra157
, or at the end of uttering this mantra, when you
are going to recite the mantra and when the recitation is over, at these two
places, . . .
When you are just [about] to recite–you are not reciting [as yet], you
have [yet] to recite, you are going to recite–there, at that place, or, [when]
the recitation is over, at that place, that is pūrvāntau–pūrvakāle antakāle
ca–purvāntau, at the beginning and at the end, you must anubhāvayet,
contemplate on that, that nothingness.
In the beginning of uttering any mantra, what is there? Nothing? There
is some force only, there is some energy.
158
And, by maintaining awareness on the void (that is śūnyayā), śūnyayā,
by maintaining the awareness of voidness, this person who is reciting, who
does this process, asau, that person becomes bhavet śūnyākāraḥ, his
svarūpa, his formation, becomes the embodiment of voidness, and that is
Lord Śiva. That is the state of Lord Śiva. That is viśvottīrṇā avasthā.
159
This is śāmbhavopāya.
plutānte śūnyabhāvanāt /
śūnyayā parayā śaktyā
śūnyatāmeti bhairavi // 39 //
Bhairavi, O Pārvatī, praṇavādi samuccārāt, . . .
There are three kinds of praṇavas–Vedic praṇava, Śiva praṇava, and
Māyā praṇava. Vedic praṇava is ‘oṁ’, Śiva praṇava is ‘hūṁ’, Māyā
praṇava is ‘hrīṁ’. ‘Hrīṁ’ is called Māyā praṇava from our Shaiva point
of view, and ‘hūṁ’ is called Śiva praṇava, and ‘oṁ’ is called Veda
praṇava. Just recite these, any of these. You may recite ‘oṁ’, you may
recite ‘hūṁ’, or you may recite ‘hrīṁ’ (Veda praṇava, Śiva praṇava, or
Māyā praṇava).
. . . praṇavādi samuccārāt, You must recite it in this way– plutānte153
.
You must not recite just like ‘oṁ’–not like that. Plutānte, You must end it
in pluta: ‘Ooooooooooooooṁṁṁ’, like this [Swamiji demonstrates]. In
the same way, You must recite ‘hūṁ’ and You must recite ‘hrīṁ’. Any of
these mantras You may recite. When You recite it, in the end, You must
concentrate on the voidness of that sound, where this sound merged in the
end. The sound is finished afterwards, and there You must concentrate,
there You must contemplate.
Śūnya bhāvanāt parayā śūnyayā śaktyā, and, by that supreme
awareness of voidness, [the yogi] enters in the transcendental void state of
Śiva. Śūnyatāmeti bhairavi, he enters in the transcendental state of Lord
Śiva, transcendental void state, voidness.
Praṇavādi samuccārāt plutānte śūnya bhāvanāt. Only there is a
touch of āṇavopāya in the beginning, just to start with, but in the body of
this process, it is all pure śāktopāya.
154
Dhāraṇā 17
yasya kasyāpi varṇasya
pūrvāntāvanubhāvayet /
śūnyayā
155
, śūnyabhūto’sau
śūnyākāraḥ pumānbhavet // 40 //
At the beginning of uttering any mantra (‘oṁ’ or ‘sauḥ
156’ or any
mantra, whatever is found in your thought in Shaivism), at the beginning of
utterance of the mantra157
, or at the end of uttering this mantra, when you
are going to recite the mantra and when the recitation is over, at these two
places, . . .
When you are just [about] to recite–you are not reciting [as yet], you
have [yet] to recite, you are going to recite–there, at that place, or, [when]
the recitation is over, at that place, that is pūrvāntau–pūrvakāle antakāle
ca–purvāntau, at the beginning and at the end, you must anubhāvayet,
contemplate on that, that nothingness.
In the beginning of uttering any mantra, what is there? Nothing? There
is some force only, there is some energy.
158
And, by maintaining awareness on the void (that is śūnyayā), śūnyayā,
by maintaining the awareness of voidness, this person who is reciting, who
does this process, asau, that person becomes bhavet śūnyākāraḥ, his
svarūpa, his formation, becomes the embodiment of voidness, and that is
Lord Śiva. That is the state of Lord Śiva. That is viśvottīrṇā avasthā.
159
This is śāmbhavopāya.