Abhinavagupta's Paramarthasara (The Essence of the Highest Reality) by Swami Lakshmanjoo
Pratibimbavada - The theory of reflection - from Abhinavagupta's Paramarthasara
Abhinavagupta says "I am not afraid" from Abhinavagupta's Paramarthasara
No matter what happens go on remembering God and he will carry you
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by Swami Lakshmanjoo
Video recorded revelations given by Swami Lakshmanjoo, from the oral tradition of Kashmir Shaivism, of Abhinavagupta's Paramarthasara (Essence of the Highest Reality).
5 DVDs; total time 5 hours
Transcript included, 2010 Pp xxviii + 89
Price: $95.00
Swami Lakshmanjoo reveals Kashmir Shaivism's theory of reflection to explain how the world of diversity, though absolutely one with Parabhairava seems to be separate just like the images in a mirror seem to be separate from the mirror.
Here Abhinavagupta says "I am alone, I am only one, there is no one other than me existing in this whole universe I am not afraid." Although he sees varieties of people, varieties of dogs, varieties of eagles, varieties of demons, although he sees them but he perceives that they are not separate from his being. He says "I am situated in this world without threat."
Swami Lakshmanjoo in translating the Paramarthasara reveals how Abhinavagupta directs his devotees to keep on doing practice no matter what happens or whatever may come. It doesn't matter what level your practice is on, it may be highest, it may be lowest, go on doing something. If you are trodden down go on remembering God. That remembrance may be intense, it may be medium or it may be low. that does not matter, go on remembering and he will carry you. Just never stop trying.
Pratibimbavada - The theory of reflection - from Abhinavagupta's Paramarthasara
How is the actual state of Parabhairava existing. And for this he gives an example.
Darpana bimbe yadvat, take outside mirror, keep mirror in your room here, darpana bimbe, and see, but keep this well cleaned mirror; nagaragramadi citram avibhagi, nagaragram, whatever is reflected in it, you see everything is reflected in the mirror which is only two feet by two feet, two feet length and two feet height . . . bas, only this much. And in this you will feel the reflection of this house, the reflection of that house, the reflection of those trees, big trees, reflection of everything, whatever is reflected on this.
Citram: citram means it is not put in one ball there, because the dimension of this mirror is only two feet by two feet. It can’t come in two feet by two feet; it seems separate.
Bhati vibhagenaiva ca, and it seems separate.
nacaya etat dharmanasya prasyato yujyate /
You can’t [understand], after investigation, what has happened to this, how these trees seem to exist away from the space of mirror, back. But after investigating what is in the back, there is nothing. There is nothing. Only distance is seen, distance is observed. So this is the glamour of reflection. It is separate from each other and separate from the mirror also, what is reflected in this.
This is example.
Now the main thing which is to be understood.
In the same way . . .
In the same way, that which is absolutely most pure, purest element–Parabhairava (Parabhairava is the purest element of the supreme mirror)–and in that supreme mirror, which is the purest element of Bhairava, in that Bhairava, vibhaktama jagad etat, from Shiva to prithvi, all this universe, it seems, you perceive that universe, absolutely separate from Bhairava, from that mirror, from Parabhairava. It is absolutely separate from Parabhairava. And not only that, it is separate from each other. In the same way this whole universe shines in the mirror of Parabhairava.
Abhinavagupta says "I am not afraid" from Abhinavagupta's Paramarthasara
“O I am alone here! I am alone! What shall I do?”
“I am alone, iti samsritau, in this world,. . . ekako ‘ham, so I am alone!” Samsritau, in this field of ignorance, jana, that limited being, trasa sahasarasena khidyate, he is crying, “somebody will eat me, somebody will come around at night time, and he will . . .” And he closes the door in which he is living, although their is nobody outside. There is no eagle, there are no dogs barking, nobody. But he is still afraid. He gets afraid still. He says, “maybe somebody will come and eat me.”
Trasa-sahasarasena, and he is nowhere. He has got sleepless nights and sleepless days. And he cannot digest his food also. He cannot prepare his food also. Because he is alone! What he will prepare, how he will prepare? This is his position.
Abhinvagupta says, “Now, look at me, what I think.” I also say, “I am alone.”
“Ekako ‘hamiti ko ‘paro ‘sti me, I also perceive that I am only alone, I am only one.” Who says? Abhinavagupta says, “I am only one, ko ‘para? asti me, who is other than me existing in this whole universe!” Although he sees varieties of people, varieties of dogs, varieties of eagles, varieties of demons, although he sees; but he perceives them as not separate from his being.
“Itthamasmi, in the same way, in the same manner, I am situated in this world gatabhir, without threat, without threat.”
No matter what happens, go on remembering God and he will carry you.
“So, O my devotees (Abhinavagupta says to everybody), O my devotees, asmin sanmarge, on this path of Parabhairava, achievement of Parabhairava, whoever has taken a step with pure desire; no mater if that desire is slow or if desire is intense, or whatever it is; who has taken this step, who has tread on this step, it does not matter if he is brahmin, if he is wattle [sweeper], if he is outcast, if he is anybody; it does not matter for that, nirato yah kashcideti sa shivatam, he becomes one with Parabhairava.”
Iti matva, this way you should take in your mind yathatathapi prayataniyam, whatever happens, whatever may come, go on doing practice, go on doing practice. That practice may be lowest practice, that practice may be medium practice, that practice may be intense practice; go on doing something, yathatathapi, whatever comes.
If you are trodden down, go on doing, go on remembering God, go on remembering God. This is the way . . . in which way you will remember, bas, he will carry you; he will carry you. Because that remembrance is: it may be medium, it may be low, it may be very low, it may be lowest, it may be intense, it may be very intense–that does not matter–go on, another step, another step.
