परा$ावे'शका

Parā-prāveśikā

+व,वाि.मकां तद+ु 4णा6 7दयं परमे'शतःु ।
परा;दशि<त=पेण >फुर@तीं सं+वदं नम
ु ः॥
Viśvātmikāṁ taduttirṇāṁ hṛdayaṁ parameśituḥ |
Parādi-śakti-rūpeṇa sphurantīṁ saṁvidaṁ numaḥ ||

We sing the praises of the Heart of the Supreme Divinity, that vibrating &
scintillating Consciousness in the form of the Three Powers (Parādi-śakti),
manifesting as everything and yet transcending everything. ||

Here, verily, the Supreme Divinity is the Light of Consciousness (prakāśa), and the
Light of Consciousness has Reflectivity (vimarśa) as its essence. Reflectivity is so called
because while taking the form/appearance of everything, shining as everything, and
reabsorbing everything, [that Light] continually vibrates as the natural ‘I’-sense.

If the Light of Consciousness had no Reflectivity, it would necessarily be powerless

(anīśvara) and inert. And this very Power of Reflective Awareness (vimarśa) is
proclaimed & taught in the scriptures under these names:
cit Awareness
caitanya Sentience
parāvāk, svarasa-uditā Supreme Word, spoken from One’s Essence
svātantrya Autonomy; Freedom
mukhyam aiśvaryam primary sovereignty (of the Supreme Self)
kartṛtva Agency
sphurattā Coruscation (scintillating vibration)
sāra Essence
hṛdaya Heart
spanda Pulsation

Therefore the Supreme Divinity, that spontaneous Illumination (prakāśa) that in its
essence is the natural & unconstructed ‘I’-sense (i.e., vimarśa), vibrates and manifests
as the world (from Śiva to Earth) by virtue of that essential Power, the Goddess of the
Supreme.

This very Power of Reflective Awareness (vimarśa-śakti) is the Agency of this world,
and it is not [and cannot be] unconscious or inert! Even the world’s condition of
being an effect (kāryatva) is manifest only because of it. And the world, having such a
nature, is undivided & non-different from the Great Lord, the sole Agent, whose
nature is [nothing but] the Light of Consciousness.

If the world were considered as separate [from the Light of Consciousness], then by
virtue of the fact that it would be unmanifesting/unillumined, it would not exist at
all.

And the nature of the Blessed Lord as the Light of Consciousness is never obstructed
or limited by this world. Having His Light of Consciousness as its foundation, this
world manifests as the life-breath or vital energy of the [Supreme] Self (ātmanaḥ prāṇa-
bhūtaṁ) – how then could it constitute an obstruction? And if the world did obstruct
or limit That, how could it exist of its own accord?

And thus, [though] something might [seem to exist] as a proof in the establishing or
denying of His reality, in fact His real being exists as the Knower which decides on
the establishing or denying as [a result of] his act of intellectual synthesis. What
proof can there be of that existent nature (sadbhāva)? . . . Thus, Supreme Śiva, having
as his essence the all-inclusive & perfectly full ‘I-awareness’ consisting of the mass of
sounds [that constitute language] expansively manifests as the thirty-six tattvas.
(Evaṁ ca śabda-rāśi-maya-pūrṇāhantā-parāmarśa-sāratvāt paramaśiva eva ṣaṭtriṁśat-
tattvātmakaḥ prapañcaḥ | )

Spanda-sandoha by Kshemarāja
akalita-mahimā yaḥ kṣmādi-sādāśivāntaṃ
kalayati hṛdi viśvaṃ citra-saṃyojanābhiḥ |
prathayati ca vicitrāḥ sṛṣṭi-saṃhāra-līlāḥ |
sa jayati śiva ekaḥ spandavān-svapratiṣṭhaḥ || 1 ||

etadevāsya jagataḥ kartṛtvam ajaḍatvaṁ ca, jagataḥ kāryatvam api etad-adhīna-

prakāśatvam, evaivambhūtaṁ jagat prakāśarūpāt kartur maheśvarād abhinnam eva, bhinna-
vedyatve aprakāśamānatvena prakāśanāyogād na kiñcit syād, anena ca jagatā asya
bhagavataḥ prakāśātmakaṁ rūpaṁ na kadācid nirodhīyata etat-prakāśanena pratiṣṭhāṁ
labdhvā prakāśamānam idaṁ jagad ātmanaḥ prāṇa-bhūtaṁ kathaṁ niroddhuṁ śaknuyāt?
kathaṁ ca tannirudhya svayam avatiṣṭheta ataś cāsya vastunaḥ sādhakam idaṁ bādhakam
idaṁ pramāṇam ity anusandhānātmaka-sādhaka-bādhaka-pramātṛ-rūpatayā cāsya
sadbhāvas HERE tatsadbhāve kiṁ pramāṇam - iti vastu-sadbhāvam anumanyatāṁ tādṛk-
svabhāve kiṁ pramāṇam - iti praṣṭṛ-rūpatayā ca pūrva-siddhasya maheśvarasya svayam
prakāśatvaṁ sarvasya svasaṁvedana-siddham |

Kiñca pramāṇam api yamāśritya pramāṇaṁ bhavati tasya pramāṇasya tad-adhīna-śarīra-

prāṇa-nīla-sukhādi-vedyaṁ cātiśayya sadā bhāsamānasya vedakaikarūpasya sarva-pramiti-
bhājaḥ siddhāvabhinavārthaprakāśasya pramāṇavarākasya kaścopayogaḥ | Evaṁ ca śabda-
rāśi-maya-pūrṇāhantā-parāmarśa-sāratvāt paramaśiva eva ṣaṭtriṁśat-tattvātmakaḥ
prapañcaḥ |

Ṣaṭtriṁśattattvāni ca | athaiṣāṁ lakṣaṇāni | Tatra śivatattvaṁ nāma icchā-jñāna-kriyātmaka-

kevala-pūrṇānanda-svabhāva-rūpaḥ paramaśiva eva | Asya jagat sraṣṭumicchāṁ