[Pick the date]

THE PRIMORDIAL GOSPEL

OF SIVA ACCORDING TO
P. Madhu
KEMARAJA: AN ATTEMPT TO READ
PRATYABHIJHRDAYAM.
P.MADHU

THE PRIMORDIAL GOSPEL OF SIVA ACCORDING TO

KEMARAJA: AN ATTEMPT TO READ
PRATYABHIJHRDAYAM
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 (grhya) and
experiencing subject (grhaka).
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 avardha) and
individuated inasmuch as it becomes contracted (samkocini)
by what it perceives (cetya) from its illusory individuation
(cittam).
Into that grandeur of illusory existence (mya prmat) the
individuated is absorbed (tanmaya).

The existence, in its illusory existence, forms into dualities

(dirpas), lost to three kinds of illusions (trimaya: mayiya,
kanma & nava), fourfold existence (snya, prna,
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 (tadbhmikh) are statements
reinforcing to the state of affairs of the dispositions (stitayah).
Consequent to the grip of existence (tacchakti), knowledge
systems are caught up in the veil (malvrita) of the emergent
socius (samsri) and its empirical foundations.
Even in this condition (tatthpi) (being thrown into the socius)
persons (tatvat) are active in their fivefold functions (of sristi,
samhra, thirodhna, sthiti and anugraha), of the Source
(though they may be unaware of it)
as manifesting (bhsana), relishing (rakti), experiencing
(vimarsana), creating (bija), and dissolving (vilapana).
Thus beings exist in their cultural milieu (samsritvam)
absorbed by (vyamohitat) power of self evident-existence
(sva shaktibhir).
If one recognizes (remembers) ones origin from the Source
(parijne), that persons internality (cittam) move inwards
(antarmuki) towards the spiritful radiance (bhvena cetana)
of the grand source and becomes one with its unrestrained
will (Citi).
The radiance of the grand void (Citivahnir) even in its minimal
emission 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 tman.
When this happens, the bliss of the void is experienced
incessantly, even when its enjoyer lives in mortal body
(jivanmukti).
The bliss of void (Citnanda) 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.