Essence of the Supreme Reality: Abhinavagupta's Paramārthasāra

Essence of the Supreme Reality

Abhinavagupta’s Paramārthasāra

AVAILABLE WITH ORIGINAL VIDEO OR AUDIO MATERIAL

Revealed by

Swami Lakshmanjoo

John Hughes, Editor

Lakshmanjoo Academy

Published by:

Lakshmanjoo Academy

Copyright © 2015 John Hughes

All rights reserved. No part of this book or the associated audio material may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher.

First printing 2010

Printed in the United States of America

For information, address:

Lakshmanjoo Academy

http://www.lakshmanjooacademy.org

ISBN 978-0-9837833-2-9 (ebook)

This pursuit is dedicated to Swami Lakshmanjoo to whom we owe everything.

Table of Contents

Guide to Pronunciation

Preface

Acknowledgements

Author

Paramārthasāra

DVD One

Yogarāja’s introduction

Paramārthasāra, verses 1 - 16

DVD Two

Verses 17 - 33

DVD Three

Verses 34 - 63

DVD Four

Verses 64 - 84

DVD Five

Verses 85 - 105

Appendix A

Notes on the text

Appendix B

Verse Translations, John Hughes

Bibliography

Index

Published works

Instructions to download audio

Guide to Pronunciation

The following English words exemplify the pronunciation of selected Saṅskṛit vowels and consonants. The Romanized Saṅskṛit vowel or consonant is first listed and then an English word is given to aid you in its proper pronunciation.

Preface

It is well-founded that the original author of the Paramārthasāra was Adiśeṣa, who Swamiji Lakshmanjoo affirms to be none other than the illustrious Muni Patañjali, author of the Yoga Sūtras. Considered to be a Vaiṣṇavite text consisting of some 85 verses, Abhinavagupta expanded upon Patañjali’s original by changing the text here and there and including an additional 20 verses. As Swamiji says, Abhinavagupta gave the Paramārthasāra a whitewash of Shaivism. In his recension of the Paramārthasāra, Abhinavagupta encapsulates the core teachings of the more formidable Kashmiri Shaiva works such as his voluminous Tantrāloka and Utpaladeva’s Iśvarapratyabhijñā.

In the Spring of 1990, Swami Lakshmanjoo translated Abhinavagupta’s Paramārthasāra¹ (The Essence of the Supreme Reality). The Paramārthasāra was one of the last texts he revealed before leaving his body, the others being the Bhagavad Gītā and the Stavacintāmaṇi.² The Paramārthasāra and the Bhagavad Gītā are the only two lecture series of Swamiji that we have recorded on video. During his translation of the 6th chapter of the Bhagavad Gītā, Swamiji intimated that, in 1989, he had experienced a profound and consummate spiritual transformation in which he realized the supreme state of Universal God consciousness. He emphatically declared to us, I am Parabhairava!³ Swamiji’s explanation of the Bhagavad Gītā, Paramārthasāra, and the Stavacintāmaṇi are clearly infused with the nectar of his beatific realization.

This is the second edition of Swami Lakshmanjoo’s translation of the Paramārthasāra with Yogarāja’s commentary. Though the first edition, published in 2010, was also based on the original recordings (1990), this present edition has been expanded in the way of additional footnotes, a comprehensive appendix, a bibliography, and an index. The quality of the original DVD recordings have also been enhanced, and subtitles have also been included.

I was first introduced to the text of the Paramārthasāra in 1972 while studying for my doctorate in Religious Studies at McMasters University, in Hamilton, Ontario. My teacher, Professor J.G. Arapura, was excited about the fact that I had previously met Swami Lakshmanjoo (1969), and that that meeting, though brief as it was, had kindled in me a desire to study the relatively unknown philosophy of Kashmir Shaivism.

I had always wanted to study under a real yogi, a person who lived his spiritual tradition, rather than going to a college or a university and studying in the dryness of a lecture hall. As Swami Lakshmanjoo had already gained international reputation as a scholar, saint, and advanced yogi in the discipline of Kashmir Shaivism, he was well-respected in the scholarly community, which was unusual for yogis in India. So, I received funds from the university along with their permission to travel to Kashmir and study at the feet of this great master.

Along with my wife, Denise, and my two year old daughter, Shanna, we reached Swami Lakshmanjoo’s ashram in the winter of 1971-72. My first formal meeting with Swamiji was the greatest turning point in my life. Swamiji greeted me warmly and immediately reached into his pocket and produced a picture of my family that I had previously sent. With warmth and affection he said, I have been waiting for you. This was just a profound experience for me and I told him, I know you are God and I am here to study with you and to be with you.

Swamiji agreed that he would teach me Kashmir Shaivism, and that was the start of a wonderful adventure for myself and my family. From the start, I began recording all of his lectures, and soon he indicated that he was pleased with my assimilation of his teachings. After some time, it became clear that Swamiji was concerned about the future of his tradition. He felt that if his teachings were not properly preserved, they would be lost once he left this world. After all, he was the last living exponent of the ‘Oral Tradition of Kashmir Shaivism’.

One day, Swamiji asked me if I would be interested in continuing to study and record his translations of what he considered to be the most important texts of Kashmir Shaivism. He was keenly interested that this knowledge should be preserved and made available for mankind. I felt honored that this great master and saint considered me worthy of such an important undertaking, so, instead of going back to finish my thesis, I decided to stay in Kashmir along with my wife and my daughter. For the next fifteen years, Swamiji taught us the essence of Kashmir Shaivism through his translations and explanations of his selections of sacred texts. As a result, we accumulated over 700 hours of recordings of Swamiji’s English translations along with many hours of his lectures in the Kashmiri language.

In the beginning, I continued to work on Abhinavagupta’s recension of the Paramārthasāra with the idea that I would eventually complete my thesis. With the shifted focus of recording and studying other important texts under Swamiji, I found little time for this project. As a result, my unfinished thesis sat idle for these past 43 years. Still, almost half a century later, I am thankful for the help I received from Lalita Dhar for her contribution to my work on this text. In hindsight, I realize that time is never lost while studying this profound tradition. So, to give further clarification to this present publication, I have drawn upon my original manuscript in the form of footnotes and have also included a literal translation of all of the 106 verses (see Appendix B). Upon completion of his final lecture of this Paramārthasāra, Swamiji handed me his own manuscript which contained many of his handwritten notes. These precious notes have been included as footnotes throughout the text.

Unlike other Kashmir Shaiva treatises, Abhinavagupta’s Paramārthasāra does not indulge in stringent dialectic or terse logical argumentation. Rather, it is a straightforward piece intended primarily for novices, yet highly beneficial even for the more advanced Trika⁴ practitioner.

Jai Guru Dev !

John Hughes

April 15, 2015

1 The text which Swamiji used was the Kashmir Series of Texts and Studies ( KSTS ) Vol. VII, The Paramārthasāra by Abhinavagupta , with commentary of Yogarāja. This book has copious hand written notes by Swamiji, which have been added as footnotes in this publication.

2 Unfortunately, the video recording of the Stavacintāma ṇ i was lost after a theft in Nepal. Fortunately, Denise Hughes took copious notes during Swamiji’s revelation of this text.

3 See Paramārthasāra verses 10 and 11 for Swamiji’s explanation of Parabhairava (the Absolute).

4 " Trika " means, trinity, a group of three. Trika Shaivism is the three-fold science of man and his world.

Acknowledgements

First of all, I would like to thank my wife Denise, my son Viresh, my daughter Shanna, George Barselaar, Claudia Dose, Stephen Benson, and Michael Van Winkle, all of whom made the success of this project possible. They all proved to be invaluable in the preparation of the transcript and videos for the publication of this Paramārthasāra. To George van den Barselaar for his untiring dedication in preparing the original transcript. To Stephen Benson for his masterful editing. To my son Viresh for adding numerous footnotes and appendix for clarification of the text. To Michael Van Winkle, our audio engineer, who utilized a number of tricks and techniques to polish, clarify, and enhance the original audio. To Claudia Dose, our creative director, who typed the Devanāgarī and was responsible for creating the look and feel of the DVD, its menus, structure, and interface. To Shanna, who managed all aspects of the project, tirelessly working to have it completed in a timely manner. And finally, to Denise for her proofing (nothing was approved without her nod). She watched the videos and listened to the audio and made many valuable editing suggestions.

Swami Lakshmanjoo

The Author

Swami Lakshmanjoo was born in Srinagar, Kashmir, on May 9, 1907. He was the most recent and the greatest of the long line of saints and masters of the Kashmir Shaiva tradition. From his early childhood, Swamiji spent his life studying and practicing the teachings of this unique and sacred tradition. Having a complete intellectual and spiritual understanding of the philosophy and practice of Kashmir Shaivism, he was a true master in every respect.

Being born with a photographic memory, learning was always easy for him. In addition to possessing a complete knowledge of Kashmir Shaivism, he had a vast knowledge of the traditional religious and philosophical schools and texts of India. Swamiji would freely draw upon other texts to clarify, expand, and substantiate his lectures. He could recall an entire text by simply remembering the first few words of a verse.

In time, his reputation as a learned philosopher and spiritual adept spread. Spiritual leaders and scholars journeyed from all over the world to receive his blessings and to ask him questions about various aspects of Kashmir Shaiva philosophy. He gained renown as a devotee of Lord Shiva and as a master of the non-dual tradition of Kashmir Shaivism.

Throughout his life, Swamiji taught his disciples and devotees the ways of devotion and awareness. He shunned fame and recognition and did not seek his own glory. He knew Kashmir Shaivism was the most precious jewel and that, by God’s grace, those who desired supreme knowledge would be attracted to its teachings. His earnest wish was for Kashmir Shaivism to be preserved and made available to all humankind.

In 1990, during his stay in Nepal, Swamiji translated Abhinavagupta’s unique commentaries on the Paramārthasāra and the Bhagavad Gītā. During his explanation of the sixth chapter of the Bhagavad Gītā, Swamiji gave a rare glimpse into the fullness and glory of his own experience:

I was smoothly going on with my practice and abruptly śaktipāta (grace) came and threw all its force in me. It was tīvra tīvra (super-supreme) śaktipāta. And then it happened and I was newborn. I became so great. I don’t mean to boast but this is what happened. I was newly reborn. And, because I had to become Bhairava, I had to experience all of the states of yoga. And it happened, everything happened. I had all experiences; and cidānanda also, jagadānanda⁵ also. Everything happened. You can’t imagine the ways of śaktipāta.⁶

On the 27th of September, 1991, Swami Lakshmanjoo left his physical body and attained mahasamādhi, the great liberation.

5 Cidānanda and jagadānanda are the final stages of the seven states of tūrya , also known as the seven states of ānanda (bliss). See Kashmir Shaivism, The Secret Supreme , 16.113-115.

6 Bhagavd Gītā in the Light of Kashmir Śhaivism DVD 6.3 (42:01). For complete explanation of śaktipāta see appendix 7.

YOGARAJA’S INTRODUCTION

SWAMIJI: Let us start [with] his śloka at the beginning of the commentary, his commentary, i.e., Yogarāja’s¹.

cidghano’pi jaganmūrtyā²

śyāno yaḥ sa jayatyajaḥ /

svātmapracchādanakrīḍā-

vidagdhaḥ parameśvaraḥ //1//

Cidghano’pi parameśvaraḥ, although Parameśvara, Lord Śiva, is cid ghana, filled with all-consciousness, but yaḥ jagat mūrtyā śyāna, who has taken the formation of the universe and He is coagulated there.³ [The universe] is the coagulated formation of cid ghana.

The consciousness of the Lord is just rubbery. You know rubbery [laughter]? It is liquid form and It has frozen. The frozen state of that cid ghana is this universe. This is also good! Yogarāja says that this universe is the frozen state of Lord Śiva whose consciousness, Self-consciousness, universal consciousness, is coagulated. It has become . . .

JONATHAN: It mats together.

SWAMIJI: Yes.

And svātma pracchādana krīḍāvidagdhaḥ, the main purpose of Lord Śiva is just to show the playful trick of hiding⁴, how He hides His real nature. He has hidden His real nature in the manifestation of the world. In the manifestation of the world, He is hidden. Otherwise, He is also there.

yo’yaṁ vyadhāyi guruṇā

yuktyā paramārthasārasaṁkṣepaḥ /

vivṛtiṁ karomi laghvīm

asmin vidvajjanārthito yogaḥ //2//

This paramārthasāra saṁkṣepaḥ, the essence⁵ of the Paramārthasāra, which was described by Śeṣa