The Primordial Gospel of Siva According to Kṣemaraja 1

8/19/2019 The Primordial Gospel of Siva According to Kṣemaraja 1

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P. MadhuTHE PRIMORDIAL GOSPEL OF SIVA ACCORDING TO K ṣEMARAJA: AN ATTEMPT TO READ PRATYABHIJῆĀHRDAYAM. P.MADHU



THE PRIMORDIAL GOSPEL OF SIVA ACCORDING TO

K ṣEMARAJA: AN ATTEMPT TO READ

PRATYABHIJῆĀHRDAYAM

P.MADHU

The effectuation (haetuh) of grand existence (siddhi = that

has happened ) is from the freedom (swatantra) of the source

(Citi), the grand void.

The implicit void willfully (Svechhaya) explicated (unmilayati)

the grand existence (viswam) effectuated upon herself,

willfully spread as a screen (svabhittau).

That manifold (tannana= tat+nana) got into the chain of

reciprocal adaptation (anurupa) as they assumed the

distinction of (bhedat) experienced objects (grāhya) and

experiencing subject (grāhaka).

The grand void (Citi) contracted into (samkoca) the existence

still has the vibrancy of the originary void, the Siva (atma

cetanah) even in its contracted state of delusionary existence

(visva maya).

The source, which is self aware (Citi) in its condition as

existence appears reduced (cetanapadaad avarūdha) and

individuated inasmuch as it becomes contracted (samkocini)

by what it perceives (cetya) from its illusory individuation

(cittam).

Into that grandeur of illusory existence (māya prāmatā) theindividuated is absorbed (tanmaya).



The existence, in its illusory existence, forms into dualities

(dirūpas), lost to three kinds of illusions (trimaya: mayiya,

kanma & ānava), fourfold existence (sūnya, prāna,

puryastaka and sarira), enfolded into a set of 35 (sapta

panchaka) dispositional complex (bhavas).

All the knowledge systems (sarvadharsana) that flow from

the dispositional complex (tadbhūmikāh) are statements

reinforcing to the state of affairs of the dispositions (stitayah).

Consequent to the grip of existence (tacchakti ), knowledgesystems are caught up in the veil (malāvrita) of the emergent

socius (samsāri ) and its empirical foundations.

Even in this condition (tatthāpi ) (being thrown into the socius)

persons (tatvat ) are active in their fivefold functions (of sristi,

samhāra, thirodhāna, sthiti and anugraha), of the Source

(though they may be unaware of it)

as manifesting (ābhāsana), relishing (rakti ), experiencing

(vimarsana), creating (bija), and dissolving (vilapana).

Thus beings exist in their cultural milieu (samsāritvam)

absorbed by (vyamohitatā) power of self –evident-existence

(sva shaktibhir ).

If one recognizes (remembers) one’s origin from the Source

( parij ῆāne), that person’s internality (cittam) move inwards

(antarmuki ) towards the spiritful radiance (bhāvena cetana)

of the grand source and becomes one with its unrestrained

will (Citi ).

The radiance of the grand void (Citivahnir ) even in its minimalemission unsettles partially the narrow sense of self and its

(apparently self-evident) knowledge base.



The radiance overpowers the grand illusory existence

(viswam) and reveals the will of the source, the ātman.

When this happens, the bliss of the void is experienced

incessantly, even when its enjoyer lives in mortal body

(jivanmukti).

The bliss of void (Citānanda) becomes the core aspect of its

enjoyer (the person- jivatman- living in human body).

The core of existence, the grand void, when overpowers the

dissolutions of separateness (vikalpa), narrowness (samkoca),

then its state of being in divided contraction ends and the

person reaches the extremity from where beginnings and

ends emanate.

Drawn by the void and its creative silence one attains the

source from which the existence emanate (nityodita smadhi)

This is the experience of creative vibrancy (mantra virya),

through which one attains the unfettered Sivahood .

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The Primordial Gospel of Siva According to Kṣemaraja 1