“I will explain to you what is beyond… – anuttara”

In this excerpt from the Parātrīśikā Laghuvṛitti, the term anuttara, that which is unparalleled and beyond, will be examined by Swami Lakshmanjoo.

[divyarūpatvena] pratyakṣābhāvātparokṣeṇa tadetaducyate

Now he explains here the anuttara. And anuttara is, because of its divinity, divya rūpatvena, being divine, it is not understood by the organs of senses. Pratyakṣa abhāvāt it can’t be pratyakṣa. Pratyakṣa means that which is experienced through the organs of senses. It is above that. So it is parokṣeṇa, above the realization of organs of senses.

śrī bhairava uvāca:
śṛiṇu devī mahābhāge uttarasyāpyanuttaram // 3
kathayāmi na sandehaḥ sadyaḥ kaulikasiddhidam /

O Devi! You have got vast understanding power, mahābhāge, [so] I will explain to you that which is beyond uttara, it is completely anuttara . . .

There are three stages of uttara: one is in objective field, the next is in cognitive field and the third is in subjective field. It is beyond that, so it is anuttara.

. . . I will explain it to you so that there remains no doubt to you. And sadyaḥ, at the very moment of explanation, explaining it, it will bestow you the kaulika siddhi, the power of kaulika, the power of universality, universal knowledge.

[kauliko’yaṁ vidhirdevi
mama hṛidvyomnyavasthitaḥ]  // 4

Because this way of universal knowledge, ayam kauliko vidhi (vidhi means way); this path of universal knowledge is already established in the vacuum of my heart. In the vacuum of my heart–that is Universal consciousness. Heart is Universal consciousness here, not individual consciousness.

Now mahābhāge is explained in commentary.

​mahān bhāgaḥ prabuddhatvāvasthāyāmujjigamiṣālakṣaṇo
yasyāḥ sā tvamevaṁbhūtā śṛiṇu sphuṭamavadhāraya /

(Lakṣaṇo, it is not lakṣaṇā. You should correct it.)

At that state which is about to get illuminated, prabuddhatva āvasthāyām ujjigamiṣā lakṣaṇaḥ (ujjigiṣā lakṣaṇaḥ means which is to be illuminated, which is being, which is not already illuminated; which will be illuminated in near future), that is ujjigamiṣā. (Udgantu icchā, halanta.)

DEVOTEE:  But isn’t that sā?

SWAMIJI:  Huh?

DEVOTEE:  Isn’t that sā, ujjigamiṣā alakṣaṇā, sā yasyāḥ.

Yasyāḥ sā instead of lakṣaṇo? 

SWAMIJI:  Because it is mahān bhāgaḥ, it is masculine. So you must put this adjective of mahābhāgaḥ. Kathaṁ bhūtaḥ mahān bhāgaḥ prabuddhatva avasthāyāṁ ujjigamiṣā lakṣaṇaḥ.

Understand?

DEVOTEE:  Yes.

SWAMIJI:  Yasyāḥ: yasyāḥ is concerned with devī; the devī who has great capacity in the state of prabuddhaḥ, in the state of being . . . realization. When she comes to realization, she becomes prabuddhaḥ. 

Sā tvam evaṁ bhūtā, you are like that, O Devi you are like that, you śṛiṇu (śṛiṇu means sphuṭam avadhāraya), you understand it yourself.

What is to be understood?

ahamuttarasyāpi –– grāhakasyāpi anuttaraṁ rūpam,

Aham uttarasyāpi, I am the supreme, or I am above, I am situated above uttara. Aham uttarasyāpi grāhakasyāpi anuttaram. I am that formation of anuttara which is more superior than grāhaka. Uttara means grāhaka. Grāhaka means individual knower.

(There is yat anuttaram rūpam; yat you should delete.)

Aham uttarasyāpi grāhakasyāpi anuttaraṁ rūpam bas. (Yadanuttaram rūpam you should yat you should delete, yat cut it.)

I am situated above grāhaka, i.e. above individual knower.

DEVOTEE:  Yat?

SWAMIJI:  (Yad anuttara, don’t put yat.

Aham uttarasyāpi, uttarasyāpi, you should put dash (–) after uttarasyāpi.)

What is the explanation of uttarasyāpi?

Grāhakasyāpi, I am above the grāhaka (grāhaka means individual knower).

api, api śabdāt grāhyagrahaṇāderapi

Api, by api you must understand that I am already above grāhya and grahaṇa also, i.e. knowledge and known also. If I am above knower I am above the other two also.

Kaulika siddhidaṁ. Kaulika siddhidaṁ means:

viśvāvabhāsanādibhogāpavargatṛiptiprayojanaṁ / kaulika siddhi[daṁ] 

The bestower of kaulika siddhiḥ, means the bestower of satisfaction–tṛipti prayojana–who gives satisfaction.

Satisfaction by what?

Viśvā avabhāsanādi bhoga apavarga tṛiptiḥ prayojana, by creating, protecting and destroying this whole universe, and by tasting these three acts and by becoming free from these tastes also. Bhoga and apavarga–you enjoy the creation and protection and the destruction of the universe, and at the same time you enjoy the negation of this enjoyment; where creation, protection and destruction of the world is negated totally. That is the real satisfaction what is to be owned.

That I will explain to you . . .

tat kathayāmi [tacca hṛidayaṅgamatāṁ nayāmi] /

. . . tat kathayāmi that I will explain to you. In other words it means tacca hṛidayaṅgamatāṁ nayāmi. I will explain to you in this way, in such a way that it will be digested in your brain–hṛidayaṅgamatām nayāmi.

yathā sadya eva avadhāraṇamātre saṁpanne eva punaratra sandeho na bhavati / [not recited]

Yathā, by which satisfaction, sadya eva at that very moment.

What is the meaning of sadya eva?

At that very moment means, avadhāraṇamātre saṁpanne eva when it is explained already (at the time of its explanation only; you have not to practice on it afterwards), while explaining it you will understand it, you will digest it fully-well.

That is the meaning of avadhāraṇamātre saṁpanne eva. When you hear my explanation, at that very moment it will bestow you the kaulika siddhi, the power of totality, where, atra sandeho na bhavati, no doubt remains afterwards in your consciousness.

yasmāt ayamiti bhāsamāno yaḥ kauliko vidhiḥ sa mama hṛidayākāśe hṛidayatvena sadā viditaḥ san cidātmatayā tāvadāste / [not recited]

Because (yasmāt means because), ayamiti ayam kaulika vidhi (it is explained this word–ayam kaulika), ayam means bhāsamānaḥ yaḥ kaulika vidhi, this way of totality of consciousness is already there. It is why he has put ayam.

Otherwise he would have put sa kaulikī, kauliko vidhi (in third person).

He has put ayam. Ayam means what is already there, it is being experienced now. Ayamiti bhāsamāna the kauliki vidhi which is already there, shining.

And this way of totality of consciousness is residing in my heart; that is in the vacuum of my consciousness–hṛidayākāśe. In other words, hṛidayatvena sadā viditaḥ, it is the essence of my Self (hṛidayatvena means essence), so it has taken the formation of my own consciousness, cidātmatayā tāvadāste.