PARĀPRĀVEŚIKĀ

A SCRIPTURE DEALING WITH THE SUPREME ŚAKTI OR

POWER AND THE 36 TATTVA-S OR CATEGORIES
 INTRODUCTION

"Parāprāveśikā" literally means "inherent in the Supreme (Power)"

or "penetrating/entering into the Supreme(Power)". I chose to
translate the title of this scripture in a more descriptive way: "A
scripture entering into the mysteries of the Supreme Śakti or
Power". This text was composed by the sage Kṣemarāja, a disciple
of the great Abhinavagupta. Kṣemarāja is the same author who
wroteSpandanirṇaya, Pratyabhijñāhṛdayam, Śivasūtravimarśinī
and many other crucial scriptures of Trika (Non-dual Shaivism of
Kashmir - See the respective section of this site if you wish more
information about Trika).

The present scripture consists of a main introductory aphorism,

which is followed by a short gloss in prose. I wished to translate
this scripture because in it the sage speaks of the tattva-s or
categories of universal manifestation. I teach you tattva-s in
the Trika section of this site... sure... but I wanted you to read
the original writings in Sanskrit so that you have a first hand
encounter with that kind of knowledge. This is not the most
important scripture speaking of tattva-s,
as Ṣaṭtriṁśattattvasandoha (by Amṛtānandanātha) describes them
in full detail, specially when read along with the Rājānakānanda's
commentary. Anyway, Parāprāveśikā is an easier way to introduce
you to the subject "tattva-s" directly from the Sanskrit source.

Even though there will be plenty of explanatory notes, I specially

recommend you consult the Tattvic Chart while reading this
scripture, in order to have a summarized knowledge of the tattva-
s. Obviously, the subsection "Overview" [Trika 1
(English), Trika 2 (English), etc.] within theTrika section is "a
must" to have knowledge in depth about them.

Parāprāveśikā mainly deals with Śakti in Her aspect Parā or

Supreme. Śakti is the divine Power of Śiva, according to
the Trika system. She shines forth in three
manners: Parā (Supreme), Parāparā (Supreme|non-Supreme)
and Aparā (non-Supreme). The former is full of unity, the second
is a mixture of unity and diversity, and the latter brings about
cease of unity. Another way to describe this is as
follows: Abheda (unity), Bhedābheda(unity in diversity)
and Bheda (diversity). This is one of the reason why "Trika"
(triple) is the name by which Non-dual Shaivism of Kashmir is
generally known. People know the Aparā aspect of Her, don't
they?, hehe. In turn, they experience Parāparā Śakti in deep
sleep. Still, the Parāaspect, albeit ever present as the root of all,
is practically unknown to most people. A paradox!

Well, Kṣemarāja will do away with such ignorance through his

exquisite Parāprāveśikā. Enjoy it!

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 by word translation. Anyway,
there will be very often 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 parentheses 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. Note that I have a Sanskrit-only version
of Parāprāveśikā, i.e. no previous translation, transliteration, etc.
Thus, I will have to trust in the Grace of Śiva and my own scanty
knowledge of Sanskrit and Trika.
 INTRODUCTORY TEXT

(A scripture) entering into (the mysteries of) the

Supreme (Śakti or Power)

We praise the Heart1 of the Supreme Master or

Īśitā2, (also) known3 as Sphurantī4 appearing in the form
of Śakti or Power in Her aspects Parā --Supreme--, etc., (who is
both) immanent (and) transcendent (in respect to) the
universe5||
Skip the notes

1
By "Heart", the sage Kṣemarāja is referring to the Kernel or Core
of all, i.e. the Supreme Śakti or divine Power of the Lord .

2
By "Master" (Īśitā), the author is pointing out the "Owner or
Proprietor" of all, to wit, the Lord .

3
It refers to the Heart, not the Supreme Master .

4
"Sphurantī" is a technical term to designate Śakti or the divine
Power of the Supreme Lord. As it derives from the root "sphur"
(to throb, flash), it may be translated as "the One who throbs and
flashes". Sphurantī is therefore the throbbing Power that flashes
in the form of this universe. This is the best translation I can
figure out right now. I left the term untranslated in the stanza
because the translation would be too long and "still" somewhat
inaccurate, in my humble opinion. Some words are very difficult
to accurately translate from Sanskrit into English since the former
is much more complex, rich and spiritually-oriented than the
latter .
5
Śakti is the divine Power of Śiva (the Lord). She is both
immanent within the universe (i.e. the universe is made of Her)
and transcendent of it (i.e. She is also beyond the universe
manifested by Herself). According to Trika or Non-dual Shaivism
of Kashmir, Śakti has three
aspects: Parā,Parāparā and Aparā. Parā is Her Supreme aspect
manifesting unity, while Aparā is Her inferior one showing the
opposite, i.e. cease of unity. In turn,Parāparā (Parā-Aparā) is a
mixture of Parā and Aparā, that is, unity in diversity. Therefore,
by "ādi" or "etc.", Kṣemarāja refers to
the Parāparā andAparā aspects of Śakti .

TEXT

Here, the essence or self (of) the Supreme

Lord (is) certainly Prakāśa or Śiva; and Prakāśa (is) the essential
nature (of) Vimarśa or Śakti.6. That is called Vimarśa (who, while
acting) as the one who manifests, displays --i.e. maintains-- and
dissolves the universe, flashes (as) "the natural I-ness"7|

If (the Supreme Consciousness) were to be

without Vimarśa or Śakti, It would be consequently powerless
and(, as a result,) inert8|

Also, this very Vimarśa is proclaimed in the Āgama-s or Revealed

Scriptures9 by means of the words: (1) Cit or
Consciousness, (2) Caitanya or Consciousness in complete
Freedom to do and know all, (3) Parāvāk or Supreme Speech
being spoken from Her own Rasa or Nectarean
Essence,(4) Svātantrya or Absolute Freedom, (5) the Main
Supremacy or Sovereignty of the Supreme Self --ātmā--
, (6) Kartṛtva or the State of Being a Doer or
Performer, (7) Sphurattā or Flashing Consciousness, (8) Sāra or
Essence, (9) Hṛdaya or
Heart, (10) Spanda or (Supreme) Vibration, etc.10. For this very
reason, the Supreme Lord whose real essence (consists of) "the
natural I-ness " --i.e. Vimarśa--, (and) whose
nature (is) Prakāśa Itself11, throbs and shines through the
Mistress or Īśvarī of Parama --the Supreme Self--, i.e. Śakti or
divine Power appearing in the form of the world(which is
composed of thirty-six tattva-s or categories) beginning
with Śiva (and) ending in Dharaṇī or earth12|

This (is) Kartṛtva --lit. the condition of being a doer or author-- of

this world indeed, and (such a Kartṛtva) is not an inert state13.
Even the manifestation of the world becomes perceivable because
of this (Kartṛtva or Vimarśa) indeed14. Such a world (is) really not
different from the Great Lord, the Doer or Kartā whose essence
is Prakāśa . Should it be regarded as different (from Him,
then,) being devoid of Prakāśa or Light, nothing would take place
--i.e. no universe would appear-- due to the absence of
association with That which gives Light --i.e. the Lord Himself--15.
And the nature consisting of Prakāśa belonging to this Fortunate
One --i.e. the Lord-- is never obstructed or confined by this world
. Having become established from His giving Light (to it), this
world becomes perceivable; (thus,) being (such a world) His
breath of life, how might it obstruct or confine (Him)?16. On the
other hand, (even) having obstructed or confined Him --i.e. even
if the world could obstruct or confine the Lord--, how would it
remain or exist?17 Therefore, though "pramāṇa" --a means of
acquiring Pramā or right knowledge-- (is) this which
proves (or)annuls His Vastu or Reality --i.e. the existence of the
Lord--, yet His Real Being appears in the form of the Pramātā or
Subject --i.e. the Experient-- who proves (or) annuls based
on anusandhāna --i.e. close inspection or inquiry--
18
. (Then,) what pramāṇa (might be used) regarding
His Sadbhāva or Real Being? Thus, (as the Lord is) the Real
Being (or) Vastu --Reality-- of those who inferring19,
what pramāṇa (might one apply) as regards such a Svabhāva or
Essential Nature ? So, by appearing in the form of the one who
inquires, the very state of Prakāśa or Light of the Great Lord --
Īśvara--(or) Pūrvasiddha is proved from own everyone's
perception20|

Besides, even pramāṇa, by resting on Him --i.e. in Pramātā or

Subject--, becomes a means of acquiring right knowledge21.
What is the use of a miserable pramāṇa, which appears (the whole
time) as a quite new thing, as regards proving (the existence
of) the One who possesses all "pramiti-s" --knowledges gained or
established by pramāṇa--, whose only form is the Knower, who is
ever-present and (thus) surpasses that which is a knowable (such
as) body, vital energy, blue color, pleasure,etc., which are
dependant upon it, (i.e.) of that pramāṇa?22|

Thus, the Supreme Śiva, because of His being the Essence of the
remembrance of the Perfect I-consciousness consisting of a
multitude of sounds, is the universal manifestation composed of
thirty-six tattva-s or categories23|

And these (are) the thirty-six tattva-s or categories:

(1) Śiva, (2) Śakti, (3) Sadāśiva --also known as "Sādākhya"--,

(4) Īśvara, (5) Śuddhavidyā --also known as "Sadvidyā"--;
(6) Māyā, (7) Kalā, (8) Vidyā, (9) Rāga, (10) Kāla, (11) Niyati,
(12) Puruṣa, (13) Prakṛti --also known as "Pradhāna"--,
(14) Buddhi --also known as "Mahat"--, (15) Ahaṅkāra --also
known as "Asmitā"--, (16) Manas, (17) Śrotra --also known as
"Śravaṇa"--, (18) Tvak, (19) Cakṣus, (20) Jihvā --also known as
"Rasanā"--, (21)Ghrāṇa, (22) Vāk, (23) Pāṇi, (24) Pāda,
(25) Pāyu, (26) Upastha, (27) Śabda, (28) Sparśa, (29) Rūpa,
(30) Rasa, (31) Gandha, (32) Ākāśa, (33) Vāyu, (34) Vahni --also
known as "Agni" or "Tejas"--, (35) Salila --also known as "Āpas",
"Udaka" or "Vāri"--, (36) Bhūmi --also known as "Pṛthivī", "Kṣiti"
or "Dharaṇī"--24|

And now the characteristics of these (tattva-s or categories):

Of those, the tattva or category called Śiva (is) truly Paramaśiva --

the Supreme Śiva-- whose form is the essential nature of the only
Perfect Ānandaor Bliss consisting of Will,
Knowledge (and) Action25|

The first Vibration of this Supreme Lord --Īśvara-- who desires to

manifest the world (is) certainly Icchā or Will, i.e. the category
known as Śakti, because (such a category) is an uninterrupted
and unobstructed Desire26. The Sadāśiva category (is) the form
which remains (when) this world, that is always as if a sprout, is
hidden or covered by I-consciousness, i.e. by one's own Self27.
The Īśvara category (is) that which abides (when)this sprouted
world is turned round by I-consciousness --Śakti--28. When there
is unity between Aham --I-consciousness-- and Idam --the world
or universe--, (that is) the Śuddhavidyā (category)29. Māyā --the
sixth tattva or category-- scatters difference or duality regarding
own essential natures of the bhāva-s --i.e. the tattva-s or
categories from Kalā (the seventh tattva) down to Bhūmi (the last
one)--30. However, when the Supreme Lord, by taking hold
of (His own) essential nature through the Highest Mistress
or Māyāśakti31, assumes the state of contracted experient, then
He is called Puruṣa --tattva or category 12--32. This very (Puruṣa),
fettered by actions (and) deluded by Māyā, (becomes) a
transmigratory soul33. Even though (Puruṣa) is not different from
the Supreme Lord --Īśvara--, his delusion or infatuation is not of
the Supreme Lord --Īśvara--34, (but it takes place), as in the case
of an act of magic, due to the confusion produced according to
the magician's own will --this was a mere analogy to explain
something which is indescribable, of course--. (It is) the
liberated Paramaśiva --Supreme Śiva-- Himself (who) doubtless
has Aiśvarya --Supremacy or Sovereignty-- made known
by Vidyā --i.e. Śuddhavidyā or Pure Knowledge35-- (since He is) a
compact mass of Consciousness|

His śakti-s or powers, (viz.) Omnipotence, Omniscience,

Perfection or Fullness, Eternity and Omnipresence,
though (essentially) uncontracted, by accepting contraction, they
assume the forms of Kalā, Vidyā, Rāga, Kāla (and) Niyati (,
respectively, i.e. the five Kañcuka-s or Sheaths)36|

Of these (five Kañcuka-s), the one called Kalā (is) the cause of
the limited capacity for action of this Puruṣa --tattva or category
12--. Vidyā (is) the reason for (his) limited
knowledge. Rāga (is) intense attachment to objects. Kāla (is) no
doubt a succession of states or bhāva-s appearing and
disappearing, (as well as that which) distinguishes or
divides (them) into past, etc. --i.e. into past, present and future--
37
. Niyati (is) the cause of restrictions (such as) "I must do this, I
must not do this". It is said that this group of five (tattva-s or
categories is called) "Kañcuka or Sheath" because it covers (and
thus conceals) His Essential Nature --i.e. the Essential Nature of
the Lord--. Prakṛti --the thirteenth tattva or category-- (is)the first
or original cause of the tattva-s beginning with Mahat --
i.e. Buddhi or intellect, the fourteenth category-- (and) ending
in Pṛthivī --i.e. Bhūmior earth, the last category--. And
this (Prakṛti is) a state of equipoise
among Sattva, Rajas (and) Tamas. (Therefore,) the
nature (of Prakṛti) is undivided38. Buddhi or intellect --tattva 14,
the first tattva after Prakṛti-- (is) that which
determines (and) holds or bears the reflections (brought about by
the Light of the Supreme Self that shine forth) as vikalpa-s or
thoughts39. That (category) which is known by the name
of Ahaṅkāra or ego --tattva 15-- denotes or is expressive of
conceptions (such as) "This (is) mine, this (is) not mine
". Manas or mind --tattva 16-- denotes or is expressive of notions
and ideas40. This triad (constitutes) the inner (psychic) organ or
instrument41|

The five Jñānendriya-s or Powers of Perception (are:) Śrotra --

power of hearing--, Tvak --power of feeling by touch--, Cakṣus --
power of seeing--,Jihvā --power of tasting-- (and) Ghrāṇa --power
of smelling-- . They denote perception of objects consisting of
sound, touch, form, taste (and) odor, according to the respective
order|

The five Karmendriya-s or Powers of Action which have been

enumerated in detail (are:) Vāk --power of speaking--, Pāṇi --
power of handling--,Pāda --power of locomotion--, Pāyu --power
of excreting-- (and) Upastha --power of sexual activity and
restfulness-- . They denote activity characterized by the acts of
speaking, taking, moving to and fro, evacuating (and
experiencing) happiness(, respectively)42|

The five Tanmātra-s or Subtle Elements (are:) generic

forms (called) Śabda --Sound as such--, Sparśa --Touch as such--
, Rūpa --Color as such--, Rasa--Flavor as such-- (and) Gandha --
Odor as such--43|

(And finally the five Mahābhūta-s or Gross Elements:) Ākāśa or

Space --also known as Ether-- makes room(, as it were), Vāyu or
Air makes alive or animates, Agni or Fire burns and cooks, Salila
or Water satiates and is fluid, (while) Bhūmi or Earth is the
prop44.

According to the precept (stated by) the sacred tradition (in the
stanza 24 of Parātriṁśikā)45, this world is within the Seed of the
Heart, (which --i.e. the Seed--) is the Highest Tutelary Deity --
the Supreme Śakti--:

"Just as a large tree lies potentially in the seed of the banyan

tree, so this world, (both) animate (and) inanimate, lies in the
Seed of the Heart."||

How? Just as in water pots, dishes, etc., which are modifications

or transformations --vikāra-- of clay, only clay (is) the true
essence or nature; or just as in (different) types of fluids (such
as) water, etc., only the constant essence or nature under
consideration exists (in the form of) the generic property of
water, etc. --i.e. liquidity--46; so "Sat" --i.e. Being-- alone, that
is (right now) being investigated, constitutes the real nature of
thetattva-s or categories beginning with Pṛthivī or Earth --
tattva 36-- (and) ending in Māyā --tattva 6--. Even after removing
from this word --i.e. "Sat"-- the portion of the affix which makes
clear the meaning of the verbal root under examination, just the
letter "Sa" is left merely as prakṛti --not the thirteenth tattva,
careful!-- or primary nature47. The thirty-one tattva-s or
categories are within that (letter "Sa")48. After that, the tattva-s or
categories Śuddhavidyā --tattva 5--, Īśvara --tattva 4--
(and) Sadāśiva --tattva 3--, whose essences are Jñāna --Power of
Knowledge-- (and) Kriyā --Power of Action--49, because of the
differences and peculiarities among (these) Śakti-s or Powers,
reside within of Anuttara-śakti50 which arrives at(the stage of) the
letter "Au"51|

After this, (appears) Visarjanīya --i.e. Visarga-- in the form of the

Manifestation which
is (both) above (and) below52. Paramaśiva Himself, consisting of
the Great Mantra --i.e. Aham or I (am)-- (and) being
immanent (as well as) transcendent with reference to the
universe, is the innate nature of such a Seed of the Heart since
He is the place of repose (and) emergence (of all, i.e. all rests
and emerges from Him)|

He is a Jīvanmukta indeed, (or one who) continues to exist like an

ordinary man while living, (and is) initiated in the truest sense of
the word, who really knows and penetrates such a Seed of the
Heart. When (his) body falls, he becomes the
worshipful Paramaśiva --the Supreme Śiva--||53

Note of the translator - For want of a formal conclusion of the

scripture, I will create one now in the same way as the
sage Kṣemarāja generally writes at the end of his writings:

Thus, Parāprāveśikā --the Scripture entering into the mysteries of

the Supreme Śakti or Power--, composed by Kṣemarāja, who
depends upon venerable Abhinavagupta --the Kṣemarāja's master-
-, the great worshiper of Maheśvara --Śiva, the Great Lord--,
is (now) finished||

6
Prakāśa literally means "light, brightness, splendor, clearness",
while Vimarśa is "examination". Prakāśa and Vimarśa are the
technical terms to name Śiva and Śakti, respectively.
Read Trika 2 (English) if you wish information in depth .
7
Vimarśa or Śakti (the divine Power of Śiva), while carries out the
processes of manifestation, maintenance and dissolution of the
universe, remains as the natural I-consciousness. The word
"akṛtrima" means "natural", i.e. it is not "kṛtrima" or artificial.
Thus, while oneself manifests, maintains and dissolves this
universe constantly, Vimarśa or Śakti is That which abides like the
spontaneous "I am" in the backstage. It is immanent in the
universe as Śakti does participate in the acts of universal
manifestation, maintenance and dissolution, but at the same time
She is beyond them all, i.e. She is transcendental, such as has
been indicated previously by Kṣemarāja himself. This is the
meaning .

8
If the Supreme Consciousness, also known
as Paramaśiva or Saṁvid, had no Vimarśa or Śakti, It would be
without "Īśvara" or Power, and thus inert. Mere Prakāśa (Light)
or Śiva cannot bring about manifestation, maintenance and
dissolution of the universe. The term "Īśvara" is generally
interpreted as "Lord", but it also means "able to do, capable of,
etc.". Therefore, the Supreme Consciousness with
no Vimarśa might not be the "Lord" as It would be without any
Power.

So, according to Trika, Vimarśa or Power is needed to make

something appears. Look around right now: if you were a mere
Witness (Prakāśa) without Vimarśa or Power, you would not be
even a Witness because there would not be anything to witness,
got it? Always remember that Prakāśa(Śiva) and Vimarśa (Śakti)
are You Yourself. If you fail to grasp this truth, and start thinking
that Prakāśa and Vimarśa are realities beyond you and so on, you
will never fully understand Trika however deep your intellectual
knowledge of this philosophical system may be. And there is no
doubt about it, be sure. Prakāśa is mere "I-ness"
and Vimarśa makes "I-ness" conscious of Its existence.
Thus, Prakāśa and Vimarśa are "I am". This "I am" is your real
essence underlying all that is manifested, maintained and
dissolved. This is the sense .

9
Āgama-s or Revealed Scriptures are those whose author is not a
human being. They have come down from the Lord Himself. For
example:Śivasūtra-s .

10
It would take several volumes to describe in full detail the
meanings of the many epithets for Vimarśa or Śakti. Anyway, now
I will try to describe them in a concise manner as the translation
had to be as brief as possible:
(1) Vimarśa (Śakti) is Cit because She is pure Consciousness
making Prakāśa (Śiva) conscious of His own existence. Afterward,
She makes Him conscious of the universe produced by Herself;
(2) Vimarśa (Śakti) is Caitanya because She enjoys complete
Freedom to do and know all, that is, Vimarśa or Śakti is
omnipotent and omniscient;
(3) Vimarśa (Śakti) is Svarasoditāparāvāk because She is the
Supreme Speech being spoken from Her own Rasa or Essence,
i.e. Her Speech is unobstructed and arises from the core of the
Absolute;
(4) Vimarśa (Śakti) is Svātantrya because She is endowed with
Absolute Freedom. Nobody can control Her, and thus She is free
to do whatever She whishes;
(5) Vimarśa (Śakti) is the Main Supremacy or Sovereignty of the
Supreme Self because there is no other Power controlling Her.
She is the Main Power presiding over the whole universe that is
manifested, maintained and dissolved by Herself;
(6) Vimarśa (Śakti) is Kartṛtva because She is the real Doer or
Author of everything. Although the individuals seem to be
independent doers or authors, they are not so since they are
dependant on Her always. Without Her Will supporting them,
none of those reputed authors might do anything;
(7) Vimarśa (Śakti) is Sphurattā because is Flashing
Consciousness who spontaneously emerges on Her own. No
individual can force Vimarśa to reveal Her innermost nature. She
just flashes in a natural way whenever She decides to do so;
(8) Vimarśa (Śakti) is Sāra or Essence because She is the Reality
underlying the universe;
(9) Vimarśa (Śakti) is Hṛdaya or Heart because She is the Core or
Kernel of all;
(10) and Vimarśa (Śakti) is Spanda or Supreme Vibration because
She is the eternal Pulsation of the Divine by means of which the
entire manifestation is over and over again displayed, maintained
for a little while and then withdrawn .

11
In other words, the Supreme Lord, also known as Paramaśiva,
is "Prakāśavimarśamaya", i.e. He consists of
both Prakāśa and Vimarśa. This is confirmed by what Kṣemarāja is
about to state in the text .

12
The thirty-sixth tattva or category is known as "earth", which is
expressed by several words in
Sanskrit: Dharaṇī, Pṛthivī, Kṣiti, Bhūmi, etc. Note that in
the Tattvic Chart, and in fact, in every document I have written
about tattva-s, I chose to call "earth" Pṛthivī, but the other
aforesaid terms are also valid .

13
As I said in my above tenth explanatory
note, Śakti or Vimarśa is named "Kartṛtva" because She is the real
Doer or Author of everything. And She is not inert at all but full of
vibration and light. Always remember
that Prakāśa and Vimarśa (Śiva and Śakti) are one and the same
thing. They can be only separated for the sake of studying them
in a better way. However, as a matter of fact They are never
separated from each other. That is why Śiva is not ever
without Śakti and vice versa. Both of them are heads and tails, as
it were, of the Coin called Paramaśiva, the Absolute Reality .
14
Vimarśa or Śakti makes Śiva (You!) conscious of Himself and
the universe. For example, if there would be no Śakti here, you
might not read what I am writing, let alone understand it. Śakti is
That which gives the support or "ālambana" for you to perceive
the manifestation of this world. The word "adhīna" literally means
"situated in, dependant upon, etc.", but I preferred to translate it
as "because of" for the sake of convenience and easy reading.
The final purport is that the perception of this world depends
upon Śakti. Without Her help, no universe would be perceived.
This is the sense .

15
If the universe is considered as different from the Great Lord
who is endowed with Prakāśa or Light, then this universe would
have never become perceivable because of lack of association
with the One who gives Light, i.e. the Lord Himself. How might
such a universe appear at all if it were not illuminated by Prakāśa?
This is the meaning .

16
When this world has obtained support and foundation to
become perceivable and manifest from His act of giving Light to
it; in other words, when the Light of the Lord is what gives
support and foundation to this world; then, how might such a
world get in the way of Him? This world is His Prāṇa or breath of
life, and consequently it cannot obstruct or restrain the Supreme
Lord at all. This is the conclusion Kṣemarāja arrives at .

17
Even if the world could obstruct or restrain the Supreme Lord,
on its being completely dependant on Him, such a world would be
obstructing and restraining itself. So, it would not be able to
continue to exist .

18
Pramāṇa or means of acquiring right knowledge consists in
proving (i.e. establishing as truth) or annulling (i.e. invalidating).
When applied toprameya-s or objects, Pramāṇa holds good.
Nevertheless, when Pramāṇa is used to prove or annul existence
of the Lord, it does not hold good. Why? Because the Real Being
or Existence of the Supreme Self, i.e. His "sadbhāva", appears in
the form of that Pramātā or Experient attempting to prove or
annul by means of anusandhāna or close inspection. The word
"anusandhāna" also means in Trika or Non-dual Shaivism of
Kashmir: "repeated intensive awareness of Self or Reality; as well
as to join the succeeding experience to the previous one".
Then, Pramāṇa is useless to prove or annul His "sadbhāva" such
as Kṣemarāja is on the point of expressing .

19
Pramāṇa or means of acquiring right knowledge is of three
types: (1) Pratyakṣa or direct perception, i.e. direct experience;
(2) Anumāna or inference, i.e. deduction; and (3) Āgama or
testimony, i.e. scriptures, that which comes out from the mouth
of a genuine Guru, etc. In this case,Kṣemarāja is referring to the
second aspect of pramāṇa, to wit, Anumāna or inference. If you
want to know more about pramāṇa, read the seventh aphorism
(first Section) of the celebrated Pātañjalayogasūtra-s. In turn,
there is more relevant information about pramāṇa in the Vyāsa's
commentary on the Pātañjalayogasūtra-s .

20
The Great Lord is also known as "Pūrva-siddha" (lit. previously
proved) because He is the first Reality being proved. If He was
not proved in the first place, nobody might prove anything else.
But His state of Prakāśa or Light cannot be proved by
mere pramāṇa-s or means of acquiring right knowledge because
the Lord is not a prameya or object, but the Supreme Subject or
Experient. In short, He Himself is the one who inquires into His
own essential nature or Prakāśa (Light), but being Prakāśa a
Subject (the Lord Himself) and not an object, all pramāṇa-s are
useless to prove such a essential nature. Thus, the
sage Kṣemarāja specifies that Prakāśa or the essential nature of
the Lord is proved from everyone's own perception and not by
means of pramāṇa-s. In sum, the existence of "everyone" is
already a solid proof that Prakāśa exists as the foundational
Consciousness. Without the presence of Prakāśa or Light, nobody
might appear, let alone prove the existence of something. That is
why the sage calls the LordPūrvasiddha. It is that simple! Oh my
God, hehe .

21
Pramāṇa becomes a means of acquiring right knowledge
because it rests (i.e. it is based) on the Subject or Experient
(Pramātā). Without Pramātāor the one inquiring, pramāṇa might
not exist .

22
A miserable pramāṇa or means of acquiring right knowledge
cannot be used to prove the existence of Pramātā or Subject,
because pramāṇa is always a quite new thing (thoughts) arising in
the mind of the one who inquires, i.e. in the mind of Pramātā. So,
how might something which is quite new at every moment prove
the existence of the One who produces it? Therefore, pramāṇa is
ephemeral while Pramātā or Subject is the ever present Knower
who contains all pramiti-s or knowledges gained
by pramāṇa. Pramātā (the Subject or Experient) surpasses (i.e.
transcends) knowables such as body, vital energy, blue color,
pleasure, etc. and thus His existence cannot be proved by means
of pramāṇa. By "which are dependant upon it, (i.e.) of
that pramāṇa", the author points out that the scope of pramāṇa is
exactly that: knowables, but never the Knower orPramātā. As a
result, to use pramāṇa-s to prove the reality of Pramātā or Subject
(viz. the Supreme Lord... You!) is wasted time according
toKṣemarāja .

23
Kṣemarāja, the author, seems to be addicted to the long and
complex compounds such as: "because of His being the Essence
of the remembrance of the Perfect I-consciousness consisting of a
multitude of sounds". Of course, the translators go mad as a
result, hehe. What the sage means is as follows: "Since the Lord
is the Essence of the remembrance of the Perfect I-consciousness
also known as Vimarśa or Śakti" - The word "parāmarśa" or
"remembrance" also means "seizing mentally, experience". So, it
is just the Lord (You!) who experiences the Perfect I-
consciousness or Śakti, and thus He is the Essence of Her
remembrance. In turn: "Such a Perfect I-consciousness consists
of numerous sounds" - The word "rāśi" means a "multitude". The
inner purport of the phrase is that Pūrṇāhantā (the Perfect I-
consciousness or Śakti) is formed from all letters from "a" to "ha",
which constitute the entire Sanskrit alphabet, and consequently
She (i.e. Śakti) vibrates as such an alphabet. In this manner, this
Lord also called Paramaśiva (the Supreme Śiva), whose nature
is Śiva (Prakāśa or Light) and Śakti (Vimarśa or the Perfect I-
consciousness) is the only One who can become the whole
universal manifestation. And "prapañca" or the universal
manifestation is composed of thirty-six tattva-s or categories,
which will be enumerated by Kṣemarāja shortly. This is the
meaning .

24
"Bhūmayaḥ" is the plural of "Bhūmi". The plural is used in the
last term of this list of tattva-s in order to indicate that
other tattva-s or categories have been enumerated previously.
And "iti" merely stands for "quotation marks" or something like
that. Kṣemarāja will describe their characteristics in an abridged
manner soon, but, as I told you before, check the Tattvic
Chart and the "Overview" subsection within the Trikasection if
you want more in depth knowledge about tattva-s .

25
Well, the description of Kṣemarāja has just begun. Firstly,
remember that Paramaśiva (the Supreme Śiva) is
"Prakāśavimarśamaya", i.e. It consists of Prakāśa (Śiva)
and Vimarśa (Śakti). Anyway, all these terms are just words to
study a Reality which lies beyond words. Śiva is Śakti,
and Śakti isŚiva. Śiva is Paramaśiva, and Paramaśiva is Śiva, and
so on. Do not get confused by the terms as they all are very
useful words as far as a good description of the tattva-s is
concerned, but Reality is a compact mass of Consciousness and
never can be properly described. Besides, all tattva-
sfrom Śakti (tattva 2) down to Bhūmi (tattva 36) are
"just" Śakti assuming different states. And Śakti is Śiva,
and Śiva is Paramaśiva, and Paramaśiva is the entire aggregate
of tattva-s or categories which are manifested, maintained and
finally dissolved.

In short, the whole universe is the Body of Paramaśiva, the Great

Lord (You!). Remember that Kṣemarāja said previously that
"Pūrṇāhantā" or the Perfect I-consciousness (i.e. Śakti) consists of
a multitude of sounds. If you lose sight of the unity of all tattva-s,
to wit, if you lose sight ofParamaśiva as a whole, your study of
them will be merely an intellectual one. Such a barren intellectual
study is not conducive to a real experience of your essential
nature and therefore it is as good as "useless". So, study
the tattva-s, but never forget that all of them are Your own
Body,Paramaśiva .

26
Śakti is the first Spanda or Vibration of the Supreme Lord when
He is desirous to manifest the universe. She is a continuous and
unobstructed creative Desire or Icchātva (i.e. Pure Will). Anyway,
this first Vibration is not a sound yet, but the source of all sounds
which will be manifested later. See Trika 2 (English) for more
information .

27
In Sadāśiva-tattva (the category called Sadāśiva), the universe
is always like a sprout. Its form appears as indistinct because it is
being concealed or covered by the Aham (I) portion of the
Supreme Self. There are two sides or portions: Aham (I)
and Idam (This, i.e. the universe or world). TheSadāśiva category
appears when the "I" portion is predominant. Of course, by "I-
consciousness", the author is referring to Śakti, who
is Śivavibrating and manifesting the world. All tattva-s are brought
about by Her alone. See Trika 3 (English) for more
information .
28
In Sadāśiva-tattva the "Aham" ("I") portion is prevalent. Thus,
"Idam" or "This" (the world or universe) is indistinct. But now,
in Īśvara-tattva, the world is turned round, i.e. it becomes distinct
and thus predominant, while the "Aham" portion remains
eclipsed, as it were. Read Trika 3 (English) if you wish to
understand this in depth .

29
Another possible translation for "pratipattiḥ" is "perception".
Thus, an alternative translation would be: "Śuddhavidyā is the
perception of unity between...". The "Aham" portion (also known
as Ahantā or I-consciousness) is now in equilibrium with the
"Idam" portion (also called Idantā or state of being This, i.e. the
world or universe). In short, neither "Aham" nor "Idam" is
predominant. This category in which both Aham and Idam are
equally prevalent is named Śuddhavidyā or Sadvidyā, the
fifth tattva. Read Trika 3 (English) for more relevant
information .

30
If you consult a Sanskrit dictionary, you will probably find the
following meanings for "bhāva": becoming, being, existing, state,
condition, rank, nature, temperament, behavior, sentiment,
affection, and a long etc. In this context, Kṣemarāja is using this
term to point out those thirty tattva-sunder Māyā, i.e. (7) Kalā,
(8) Vidyā, (9) Rāga... (34) Vahni, (35) Salila and (36) Bhūmi. In
turn, the word "prathā" literally means "one who scatters,
spreads out, etc.", that is, Māyā forces a limited individual to
consider the aforesaid thirty tattva-s as something different from
the Supreme Self. That is why the author specifies that She
scatters difference as regards own essential natures of
those tattva-s. In other words, She inoculates duality and causes
such tattva-s or categories to appear to be something different
from the Lord (You!). This is the first part of the Cosmic Delusion,
hehe .
31
Careful here! Do not mistake "Māyāśakti" for "Māyātattva" (or
plainly, "Māyā"). On one hand, the latter is the sixth tattva or
category which, according to the previous Kṣemarāja's teaching,
scatters difference or duality affecting all tattva-s under Māyā, i.e.
from tattva 7 down to tattva 36. On the other hand, the former is
a "śakti" or power and not a tattva or category. Māyāśakti (lit.
Mayic power) is the power by which the Lord is able to show
difference or duality even where there is none. In
sum, Māyāśakti displays diversity in unity, i.e. it causes the
Infinite to become finite. Thus,Māyāśakti is the power which gives
rise to the Māyātattva or simply "Māyā" .

32
Forget about the notion of an "evil" Māyā turning the Lord into
a limited being. No, this is not true according to the Trika system.
Such asKṣemarāja puts it, it is the Great Lord (You!) who, by
taking hold of His own essential nature through His
own Māyāśakti, transforms Himself into a contracted experient,
i.e. a limited being. By means of Māyāśakti He becomes a
conditioned individual and thus He is ready for experiencing a
series of additional limitations. Anyway, the Lord is always the
Lord and never becomes anything else. In other terms, though
He becomes a limited experient, He continues to be the Supreme
Lord. Kṣemarāja will mention this mystery soon .

33
Apart from the 36 tattva-s, there are three mala-s or
impurities: Āṇava, Māyīya and Kārma. The former makes such
a Puruṣa feels "I am not perfect", the second mala forces him to
experience "I am different and separated from everything else",
and the latter inoculates into him the sensation of "I am a limited
doer". Therefore, this very limited experient or Puruṣa, deluded
by Māyā and all mala-s becomes a saṁsārī or a transmigratory
soul. Saṁsāra means transmigration from body to body, i.e. to be
born to die and to die to be reborn, etc. However, Saṁsāra is also
the continuous mental transmigration in which a new thought
emerges constantly. Although mind is still not manifest in
the Puruṣa level (12thtattva), the seeds for its future emergence
are already sown. In turn, that transmigratory soul is attached to
the erroneous notion that actions affect the Supreme Self (his
essential nature). When someone thinks that his good or bad
actions tie up His own Self or Essence, he is named
"karmabandhana" or "fettered by actions" .

34
Despite Kṣemarāja has expressed by words that though the
limited being or Puruṣa is not different from Parameśvara or the
Supreme Lord, hismoha or māyā (delusion, infatuation,
perplexity, i.e. ignorance) does not belong to the Supreme Lord,
this topic is beyond words. Now, Kṣemarājais about to describe
the process by means of an example, but remember that words
will always fail to describe what is indescribable. As these
categories or tattva-s (Māyā, Puruṣa, etc.) are manifested before
one's mind (tattva-s 14 through 16), a person can understand
them by his own mind, got it? Anyway, the sage will attempt to
describe the process to a certain extent so that you can catch a
glimpse of it .

35
Śuddhavidyā "is not" in this context the "Śuddhavidyā-tattva"
(the fifth one), but the Śakti or Power who reveals Your own
Essential Nature. Read my respective explanation in Meditation
3 (Trika section) .

36
Those five śakti-s of His are also known as Kriyāśakti (Power of
Action), Jñānaśakti (Power of Knowledge), Icchāśakti (Power of
Will), Ānandaśakti(Power of Bliss) and Cicchakti (Power of
Consciousness), respectively. In turn, the five tattva-s or
categories: (7) Kalā, (8) Vidyā, (9) Rāga, (10)Kāla and
(11) Niyati, are the five Kañcuka-s or Sheaths of ignorance.
Read Trika 3 (English) and Trika 4 (English) for more
information .
37
Kāla is not Time, formally speaking, but the notion which is its
root. Kāla is a series of states or bhāva-s appearing and
disappearing, but it is also the tattva dividing such states into
past, present and future. For example, the cognitions: "I knew",
"I know" and "I will know" are produced byKāla. These cognitions
are indeed a succession of states appearing and disappearing in
an appropriate order. Kāla manifests such a succession of
cognitions, and additionally divides it into past (I knew), present
(I know) and future (I will know), i.e. it puts the succession in
order. Go readTrika 4 (English) if you wish knowledge in depth
about Kāla, and in fact, the rest of Kañcuka-s .

38
Sattva, Rajas and Tamas are the three Guṇa-s or qualities.
In Trika, their state of equipoise, i.e. when
no Guṇa predominates, is known as "Prakṛti" or tattva 13.
However, in other systems, the three Guṇa-s are constituents
of Prakṛti. But in Trika, they are not at all. As I said, Prakṛti is
simply the state where the three Guṇa-s are in equipoise. That is
why the author states that the nature of Prakṛti is "avibhakta" or
undivided. Though in Prakṛti no Guṇa prevails over the other,
anyway, from Mahat or Buddhi (tattva or category 14) down
to Pṛthivī (tattva 36), one of thoseGuṇa-s will be predominant
always. Yes, the topic is a little complicated. Read Trika 5
(English) to get more knowledge about Guṇa-s and Prakṛti .

39
As Buddhi or intellect is predominantly sattvic, it works like a
mirror capturing the reflections produced by the Light of the
Supreme Lord. These reflections appear as vikalpa-s or thoughts
in the mind. The more transparent the mirror (i.e. Buddhi), the
sharper its reflections. For this reason, practically all philosophical
system look to create a "clear like crystal" Buddhi in the seekers,
so that they can realize the Light of their own Self. For example,
while you study the present scripture, your Buddhi is made
subtler and subtler. Thus, when you finish reading it, your
intellect will be more than capable to understand some aspects
which were previously unknown to it. Hey, you can even attain
final Liberation indeed, hehe. The reason is that Buddhi became a
better mirror to reflect the Light of the Lord. Of course, it is hard
to keep it that "clean" because Māyā and herKañcuka-s are here
too... that is why, all seekers have to strive so much to attain
complete Emancipation. If the things were otherwise, i.e. very
easy, the entire earth would be full of liberated souls... but this is
not the case, isn't it?, hehe. It is really difficult to find a
true Guru, but it is much more difficult to find a genuine disciple,
i.e. one whose intellect has been made transparent like a crystal
due to his many virtues.

You may also make Buddhi as transparent as possible

by Śuddhavikalpa-s or Pure Thoughts (Read Meditation 3).
Besides, Buddhi is also the determinative faculty because through
your intellect you resolve upon a course of action to follow. If you
wish to know more about Buddhi, go toTrika 5 (English) .

40
Note that this word, i.e. "saṅkalpa" may also mean in
the Trika's terminology: "resolution, determination" or "the
synthetic activity of thought". I suppose
that Kṣemarāja interpreted the term in its common meaning as
"ideas, notions, etc." since Manas is generally described as a
bundle of ideas and notions .

41
Antaḥkaraṇa is the well-known inner (psychic) organ or
instrument formed of Buddhi, Ahaṅkāra and Manas .

42
Not enough information about Jñānendriya-s and Karmendriya-
s? So, explore Trika 6 (English) .
43
By "generic forms", the author means "patterns". Well, go
read Trika 6 (English) again or this explanatory note will be
immense, hehe .
44
For a more detailed description of the five Mahābhūta-s,
read Trika 6 (English) .

45
In this particular context, "āmnāya" is the sacred tradition
composed of the uninterrupted succession of teachers and
disciples from Śiva Himself through the latest teacher and disciple
teaching and learning this kind of spiritual knowledge. Thus, right
now you and me belong to the sacred tradition as we are learning
and teaching this special type of holy wisdom. Of course, I also
learn like you because a teacher never stops being a disciple too.
Oh well, it is a long story, hehe.

Parātriṁśikhā is a celebrated Āgama or revealed scripture (no

human being is its author), which was commented by
the Kṣemarāja's guru, i.e. the great sage Abhinavagupta. The
stanza 24 of such a scripture is about to be mentioned. Hence I
added that information to the translation... keep reading .

46
The meaning is clear: In different kinds of liquids or fluids such
as water, etc., only "liquidity" (their generic property) remains as
their real nature .

47
Well, well, well, oh my God! Let me tell you a secret: When I
translate scriptures, in general I read along with you, that is, I do
not read the entire scripture before. And this was the case with
this Parāprāveśikā. Now I learn that Kṣemarāja is presenting the
complex subject of Prāsāda "right at the end of his scripture".
Prāsāda is the celebrated Heart mantra, i.e. Sauḥ. By "Heart", I
am not speaking of the physical heart but Śakti, the Supreme
Power. This topic is completely explained by the Kṣemarāja's
master, Abhinavagupta, in his Parātrīśikālaghuvṛtti (a short but
extremely abstruse scripture). To find Prāsāda right at the end of
my translation is a big surprise. It is like finding the Pacific ocean
after having crossed a little lake, and I am not joking. Why?
Because I will have to explain it to you to a certain extent, at
least, or you will not understand an iota of these final
paragraphs! OK, I will have to accept it and do the job... no way
out! Anyway, this will be a mere outline as many volumes might
be written on Prāsāda. And if after reading my "brief" explanation
you think I am an insane person... you are right, hehe.

Firstly I have to make clear what Kṣemarāja said:

"Even after removing from this word --i.e. Sat-- the portion of the
affix which makes clear the meaning of the verbal root under
examination, just the 'Sa' letter is left merely as prakṛti --not the
thirteenth tattva, careful!-- or the primary nature".

The sage considers "Sat" (Being) as a present participle derived

from adding the Kṛt affix "at" to the root "as" (to be, exist). Thus,
"Sat" (Being) is not looked upon a mere noun but a present
participle in the sense of "one who is or exists", got it? Though I
teach you Kṛt affixes in the "Affixes" subsection within the
"Sanskrit" section, I will explain it to you again as regards the
root "as". Now, the "general rule" to add Kṛt affixes to roots in
order to form present participles:

"The Kṛt affix 'at' is to be added to the form that a 'Parasmaipadī'

(careful!) root assumes before the termination for the 3rd Person
plural of the Present Tense. If that form ends in 'a', this vowel is
necessarily dropped".

Well, now we need to conjugate the root "as" (to be, exist) so
that you can see "the form that this root assumes before the
termination for the 3rdPerson plural of the Present Tense". And it
is only conjugated in Parasmaipada and not Ātmanepada. Do you
not know what Parasmaipada andĀtmanepada are? So read "Sets
of endings" in my introduction to Verbs. The root "as" (to be,
exist) may be conjugated in both Parasmaipada andĀtmanepada,
but since I just need the Parasmaipadī conjugation to add
the Kṛt affix "at" in order to form the present participle, I will only
conjugate the root in Parasmaipada, got my point? Besides, "as" is
a root belonging to the Gaṇa (House 2) and as a result, its base is
"changeable". In turn, the terminations are directly added to the
root, i.e. no need to form an additional base, but the root itself
will act as a verbal base. However, as it is "changeable", when I
add the respective terminations, "as" will not remain the same
thing the whole time. Of course, I do not need to add any "a" to
form the base either as in the case of the Gaṇa-s 1, 4, 6 and 10.
Do you not understand me?... Read again my introduction to
Verbs. I will highlight the terminations in red color as an extra
help for you:

As (to be, exist) - P

Par
Pers.
Singular
asmi
st
1 P.
I am, exist

asi
nd
2 P.
you are, exist

asti
rd
3 P.
he/she/it is, exists

Now, pay attention to the 3rd Person plural: "santi". According to

the abovementioned general rule to add Kṛt affixes:

"The Kṛt affix 'at' is to be added to the form that a 'Parasmaipadī'

(careful!) root assumes before the termination for the 3rd Person
plural of the Present Tense. If that form ends in 'a', this vowel is
necessarily dropped".
Since the termination in this case is "anti", the form that
the Parasmaipadī (in Parasmaipada) root "as" (to be, exist)
assumes for the 3rd Person plural of the Present Tense is "s". Well
done! Now, you simply have to "add" the Kṛt affix "at" to that
"s": s + at = sat. Very good! The final word is therefore "Sat" (in
uppercase and accentuated, i.e. polished by me). Sat means "one
who is or exists", that is, Being. But what is Kṣemarāja saying in
his Parāprāveśikā?: the opposite process. Listen up:

"Even after removing from this word --i.e. "Sat"-- the portion of
the affix which makes clear the meaning of the verbal root under
examination, just the 'Sa' letter is left merely as prakṛti --not the
thirteenth tattva, careful!-- or the primary nature".

In other words, when you remove "at" from "Sat", just "s" is left.
The sage did not say "s" letter but "sa" letter because in Sanskrit
the letters of the alphabet are syllabic as you surely know.
That portion of the affix, i.e. "at", makes clear the meaning of the
verbal root under examination, to wit, "as" (to be, exist) in this
case. "S" or letter "Sa" is merely prakṛti or primary nature. By
"prakṛti", the author is not referring to the 13th tattvaor category
but the essential nature underlying the thirty-one tattva-
s from Māyā (tattva 6) down to Pṛthivī (tattva 36). "S" or letter
"Sa" is one of the sound forms of Sadāśiva such as is explained
in Tattva-s and Sanskrit [I strongly recommend you read First
Steps (4), First Steps (5) andFirst Steps - 1 to have in depth
knowledge of this complex subject].

"S" in "Sat" (Being) is the first letter of the sacred mantra "Sauḥ"
(also known as Prāsāda or Heat mantra). I will explain more about
this mantra to you later on, do not worry. Now, Kṣemarāja will
state that the letter "Sa" (or plainly "S") contains, as I said
above, the thirty-one tattva-s from Māyāto Pṛthivī. Keep reading,
please .
48
Such as I stated previously, all categories or tattva-
s from Māyā to Pṛthivī are within "S". How? Pay attention,
because I will give an example "similar" (but much more detailed)
to that which is given by Abhinavagupta in
his Parātrīśikālaghuvṛtti (an important scripture). You may have
the following experience provided you are an
advanced yogī or yoginī. Theoretically, as everyone is the
Supreme Self, everyone might experience it, but the things just
do not seem to work like that in practice. That is to say, the
experience might be there, but there is no realization of it. So,
what is the use? Well, if you can do it despite you are not a
great yogī or yoginī, my congratulations dear "Supreme
Consciousness", hehe. But, whether or not you are able to have
the experience, you can have knowledge of the process at least.
Listen up:

1. Place an object before you, say, a clay pot.

2. Concentrate on it. What you see firstly is... a simple clay
pot, of course. I am a genius, hehe.
3. As you keep concentrating on the clay pot, you will realize
that it is just a modification of clay. At this moment you are
conscious of Pṛthivī(tattva 36), i.e. earth.
4. Then, if your concentration continues, you do not perceive
clay anymore but just a pattern odor, i.e. odor as such. You
cannot say what that odor is like as it is without any quality.
So, you are said you are realized Gandha (one of the
five Tanmātra-s or Subtle elements) --tattva 31--.
5. At the moment you stops smelling that pattern odor, that
means the senses are being reabsorbed
into Manas (tattva 16) from which they arose. There you
realized the true nature of all Jñānendriya-s (tattva-s 17 to
21).
6. Afterward, you "come closer" (I do not say "you go beyond",
because in reality you are coming near your own Self and
 not going away from Him, got it?) and experience "I-ness".
This "I-ness" is "ego" or tattva 15. It is experienced like a
subject, apparently, but it is really an object.
7. You realize that ego or Ahaṅkāra is an object when
penetrating into the "pure I-ness". I am not speaking
of Śiva Himself, of course, because this is the sphere of the
last 31 tattva-s. No, by "pure I-ness" I refers to Buddhi or
intellect (tattva 14).
8. When you transcend Buddhi (i.e. when you come closer to
the Self), only the three Guṇa-s or Prakṛti's qualities
(Sattva, Rajas and Tamas) are left.
9. Then, ensues the experience of limited knower (Puruṣa --
tattva 12--) and knowable (Prakṛti --tattva 13--) in their pure
state.
10. After that experience, all is reabsorbed in Māyā, the
Womb from which has arisen. Māyā is experienced like the
profound darkness of deep sleep.
11. The vast majority of yogī-s and yoginī-s reaches this
point and does not go any further, i.e. they rest as mere
Pralayākala-s or powerless (akala-s) experients of Pralaya or
universal Dissolution (Māyā), viz. they remain as in deep
sleep. But the great yogī-s and yoginī-s "come closer" and
realize "Sat" or "Being" as the underlying Reality which
resides within the thirty-one tattva-s from Māyā down
to Pṛthivī.
12. Even at this stage, the last two letters of "Sat" (i.e. "a"
and "t") are discarded, and those supreme yogī-s or yoginī-
s rest in "S" (the letter "Sa"). And this letter is the support
of "All" (the entire manifestation from Māyā to Pṛthivī)
alone, because All has emerged from "S". Thus, when such
sublime beings have reached the state of "S", they are said
to have attained a repose in "S" or Sadāśiva. And their
repose is the repose of All, since they have become All, as it
 were, as they "always" were All but did not realize it. Well,
what else might one say about such yogī-s andyoginī-s?

So, such a "S" is the first letter of "Sauḥ", the Heart mantra. Keep
reading, because Kṣemarāja is about to explain the "au" portion of
it .

49
It would seem that the author forgot to include Icchā or Will,
i.e. "icchājñānakriyāsārāṇi" instead of "jñānakriyāsārāṇi",
as Icchā is predominant
inSadāśiva (tattva 3), Jñāna in Īśvara (tattva 4)
and Kriyā in Śuddhavidyā (tattva 5). Anyway, there is no error
because "Jñāna" and "Kriyā" contain Icchātoo. In
fact, Icchā contains Jñāna and Kriyā; Jñāna contains Icchā and Kri
yā; and Kriyā contains Icchā and Jñāna. The three śakti-s or
powers of Icchā(Will), Jñāna (Knowledge) and Kriyā (Action)
appear as "I will", "I know" and "I do". In the Absolute Reality
there cannot be knowledge and action without a Desire behind,
i.e. Will. This is the meaning .

50
"Anuttaraśakti" may denote several things: it literally means
"the Power of Anuttara", being "Anuttara" That beyond Whom
there is nothing, i.e. the Highest Reality. Thus, a first meaning of
"Anuttaraśakti" would be "the Power of Highest Reality". The
Highest Reality is also called "Paramaśiva" in Trika, as you surely
know. A second possible meaning of "Anuttaraśakti" is "the Power
of the vowel a". The vowel "a" is also known as "Anuttara"
because is the sound embodiment of the Supreme Self .

51
"Au" is the well-known letter "Triśūla" or Trident as it contains
the three Powers or Śakti-s of Icchā, Jñāna and Kriyā [Read First
Steps (4) for more information]. "Au" is therefore the Power of
knowing in the triad: Knower, knowing (or Power of knowing) and
knowable. "S" is knowable or mere Sat. When one realizes the
primary nature of all tattva-s from Māyā (6th) down
to Pṛthivī (36th), he attains a repose in "S" or Sat. However, when
one is "now" conscious of the Knower and "then" of the knowable,
and vice versa, over and over again, so he is said to have
attained a repose in "Au" or the Power of knowing.

Look at the objects in front of you right now: On one hand, all
that your senses can perceive plus themselves (i.e. the
senses), Karmendriya-s o Powers of action, your inner psychic
organ (mind, ego, intellect), individual
soul, Prakṛti, Māyā and Kañcuka-s (limitations)... well, all that
bundle of multiple realities is lastly only one thing: "Sat" or mere
"Being". And "S" is the final essence of such a "Sat". If you can
"grasp" or "realize" that "S", you attain a repose in Sat. On the
other hand, the Power who allows oneself to be conscious of
both Sat (whether manifested as the entire world or appearing as
mere Being or primary nature) and the Knower Himself, i.e. "I",
well, this Power is "Au". When one realizes this "swing" or
"fluctuation" performed by Au, so he is said to have attained a
repose in the Power, i.e. in "Au" which is Will, Knowledge and
Action. In turn, these three are merely a form assumed
by Anuttaraśakti or the Supreme Power as Kṣemarāja has already
stated.

Thus, the explanation of the Heart mantra (Sauḥ) composed of

"S", "au" and "ḥ" is almost complete. Only Visarga or "ḥ" needs to
be made clear for you by me. Keep reading, please .

52
The Sanskrit grammarians call Visarga (i.e. the vowel ḥ)
"Visarjanīya". Those terrifying grammarians also speak of other
two categories of a kind of "half" Visarga known
as Upadhmānīya and Jihvāmūlīya... but you will not want to know
anything about such horrors yet, will you?, hehe. Oh well, with
the present horror of having to explain the meaning of Visarjanīya
to you is more than enough, I guess. Listen up, and if you
understand nothing... do not worry because it is completely
normal. The reason is simple: most yogī-s and yoginī-s cannot
understand some complex subjects because they are without
enough experience and power. If the vast majority of yogī-
s and yoginī-s cannot grasp some subtleties, let alone the
ordinary people who spend almost their entire life pleasing their
senses. That is why, despite everyone is That (i.e. the Supreme
Self), not everybody will understand all I tell on these pages.

Well, let us start anyway: Visarga or Emission is You, the Knower.

"S" is knowable, i.e. the primary nature of all knowables. "Au" is
the Power consisting of the three Śakti-s of Will, Knowledge and
Action. Through "Au" You are able to get in touch with the
"knowable". Hence, "Au" is named the Power. In turn, the Knower
(You!) is Visarga or Emission because He emits Himself into "Sat"
or Being (the essence of the thirty-one tattva-sfrom Māyā down
to Pṛthivī) by means of "Au" (His own Power). Why does He emits
Himself? Because there cannot be a "Knower" without any
"knowable" available. And, as there is nobody else to do the job,
He (You!) has to throw Himself into Sat, i.e. He becomes Sat or
Being through Au in order to have a world to know.

When You (i.e. the Lord) emit Yourself into Sat or Being with the
help of your own Anuttaraśakti appearing as the triad of Will,
Knowledge and Action, You immediately are transformed into a
Knower and thus attain a repose in Visarga or Visarjanīya (ḥ).
When Kṣemarāja points out that Visarjanīya (You!) has the form
of the Manifestation which is both above and below, he means
that Visarjanīya is both Śiva, the Supreme Witnessing Self,
and Śakti (His divine Power) appearing as the entire witnessed
world. For that reason, Visarga or Visarjanīya is written in

Sanskrit as two dots, one above the other: . Therefore, when

you realize that what you call "the world" is nothing but Your
emitting|throwing Yourself into Sat or Being, you have attained a
repose in Visarjanīya or the Knower. Your emitting Yourself
into Sat through the Power (AU) does not occur in time and
space, as time and space are in Sat (and not in either You or the
Power). Moreover, Sat, the Power (Au) and Visarga are the same
Reality. They are designated in different ways in order to attempt
to explain something that is essentially indescribable. All
descriptions will ultimately fall short as they (Sat, Au and Visarga)
are "states" and not mere "gross objects" (e.g. table, house,
forest, etc.) you can describe easily through a handful of terms.

Afterward, you have to unify the experience of the three reposes:

(1) A first repose in "S" (derived from Sat or Being) or the
primary nature of the manifested world from Māyā down
to Pṛthivī; (2) a second repose in "Au" or Power; and (3) a final
repose in Visarjanīya or You Yourself, the Knower. When you
achieve to transform these three reposes into an unified
experience, you have realized the true meaning of "Sauḥ" (the
Heartmantra) and automatically you become a Jīvanmukta or
Liberated while living. Congratulations on your attaining complete
madness, hehe. Ah, just kidding!

Kṣemarāja is about to speak of this mad... eer... Jīvanmukta state,

oh my God! Tell someone that all around is the result of Your
throwing Yourself into Sat or Being, and write to me from the
madhouse later, hehe. That is why, one should keep his lips
sealed before people who cannot understand these things, got it?
Everybody is the Self but there is a divine Drama and everyone
has a role to play. Oh well, you may say: "Look at this guy, he is
telling us to keep our lips sealed while he is telling everybody
these mysteries". Hmmm, I am not telling everyone because "not
everyone" will reach these pages. In fact, even if they reach, they
will not understand properly. Only those who are spiritually
mature will understand the core of this teaching. Besides, I am
well hidden in my lair, and consequently nobody can come and
take me to the madhouse yet. Thus, it is as if my lips were
sealed... oh, I am so smart, hehehe. Well, enough of joking for
now. Keep reading, please .

53
A Jīvanmukta or Liberated while living appears to be an
ordinary person. Nonetheless, he has attained such a sublime
state because really knows (i.e. understands) and penetrates (i.e.
enters into the mysteries) the Seed of the Heart. In other words,
He has full knowledge of the Core or Nucleus of the Highest
Reality. Only such a person is truly initiated, as initiation is
essentially related to a modification of one's own state of
consciousness and not mere rites. Although there might be a
certain rite sometimes, it is not indispensable as the entire
process occurs internally, as it were. If the rite is there but the
inner process is not, the former is completely useless.

Afterward, when that Jīvanmukta leaves his mortal body, he

remains as Paramaśivabhaṭṭāraka or the venerable Supreme Śiva.
And there is no doubt about it.

http://www.sanskrit-sanscrito.com.ar/en/scriptures_trika/paraapraaveshikaa.shtml