۞ त्रिक हृदय — Ƭʀιƙคśāѕαηα ۞

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on THE SCIENCE OF TANTRĀLOKA [CHAPTER 01] we will be exploring an intricate exploration of the VĀKĆATUṢTAYA SIDDHĀNTA, the esoteric understanding of speech and its fourfold manifestation. We unravel the secrets of Parā, Paśyantī, Madhyamā, and Vaikharī, the four stages of speech and their sub-states described in the ancient texts of Trikaśāsan. https://youtu.be/-9TaDwCcnNk episode 08 out now!

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gurudeva maketh clear that this sacred text, the tantrāloka, is not wrought by his own endeavor alone, but is the fruit of divine inspiration. for lord śiva, who is the origin of all knowledge, doth guide the pen of the devoted. mahāmaheśvarāćārya abhinavaguptaḥ doth continue in words of sublime humility:— “it is through thy mercy, oh lord, that the veil of impurities [mala-s] is lifted and the light of truth shineth forth. to thee, the eternal source of wisdom, i bow in devotion. for thou art the teacher of all teachers, the one who abideth in silence yet speaketh through the hearts of the wise.” in this passage, gurudeva acknowledgeth that all wisdom and insight flow from the supreme, and that the true teacher is none other than śiva himself, who dwelleth within the innermost being of all creatures. gurudeva speaketh not only for himself but for all seekers of truth when he declareth:— “through thy grace, oh śiva, may this work become a beacon unto those who wander in darkness. may it guide their steps upon the path of liberation and lead them to the recognization of their divine real nature.” these words resound with the timeless wisdom of the sages, reminding us that all endeavors, be they great or small, are sanctified when undertaken in the spirit of devotion and surrender unto śiva. let us, then, take heed of gurudeva’s example, offering our gratitude unto that eternal source which guideth all our labors and sustaineth us in our journey. for it is through such thanksgiving that we align ourselves with the flow of grace and open our hearts to the infinite wisdom of the supreme. thus, with bowed head and humbled heart, let us utter:— “oh dear śiva, unto thee we offer all that we are, for in thee all things abide. thou art the beginning and the end, the knower and the known. unto thee, śiva, the ever-gracious, we offer our eternal gratitude.” here endeth the excerpt, a most noble reminder of the spirit of thanksgiving that ever dwelleth in the hearts of the wise.

“gratitude unto the divine: an excerpt from tantrāloka¡” in the venerable revelations known as tantrāloka, composed by the most noble ṛṣī mahāmaheśvarāćārya abhinavaguptaḥ, there is found a passage most wondrous, brimming with the essence of divine thanksgiving. herein, gurudeva offereth his heartfelt gratitude to lord śiva, the supreme one, from whom floweth all knowledge & grace. mahāmaheśvarāćārya abhinavaguptaḥ, a beacon of wisdom in the ancient world, saith thus:— “unto thee, oh lord of lords, who art the essence of all that is revealed and concealed, i offer my deepest reverence. thou art the very ground of existence & existence itself, the pure awareness that shineth in the heart of all beings. through thy boundless grace, this work hath been undertaken, and through thee alone, it shall reach its fruition.”

🔮 official website live now 🔮 hail, noble seeker, and welcome to the sacred domain of karpurgauram! we, a group of humble fellowship of devotees & volunteers, have embarked upon a most reverent quest—to unveil and immortalize the celestial wisdom of trikaśāsan—kashmir shaivism through the marvels of the digital age. under the ever-illuminating guidance of our eternal, permanent and revered last real direct lineage trika guru, swāmī lakṣamanjū mahārāja, we do labor with heart and soul to weave together the threads of ancient lore and modern ingenuity. our endeavor is not one of mere preservation, but of reawakening—the sacred texts, philosophies, and esoteric truths shall find new voice and visage, that they may touch the hearts of both the learned and the layman in equal measure. through innovative thought and steadfast devotion, we seek to embody and disseminate the ineffable teachings of this divine tradition. let it be known that our efforts are but an offering to the great cosmic dance, wherein all are united in the sublime embrace of universal consciousness. come, kindred spirit, and join us in this most noble enterprise, as we strive to bridge the eternal and the ephemeral, and to rekindle the timeless flame of self-realization in the hearts of all who yearn for truth. links tree to our digital garden:— 🌐 web: https://karpurgauram.xyz 🔮 youtube: https://karpurgauram.xyz/youtube 📡 github: https://karpurgauram.xyz/github ⚛️ discord: https://karpurgauram.xyz/discord 🌀 reddit: https://karpurgauram.xyz/reddit 📯 matrix: https://karpurgauram.xyz/matrix 📰 instagram: https://karpurgauram.xyz/instagram 🖲 threads: https://karpurgauram.xyz/threads 📜 facebook: https://karpurgauram.xyz/facebook ____________________________

the poison that becometh nectar in trance! lo, in the pursuit of truth and wisdom, there lieth a wondrous path, fraught with trials and tribulations, yet leading to bliss unparalleled. such is the nature of śiva's path, that noble delight born of purity and virtue, which, though bitter at its outset, yieldeth a sweetness most profound to those steadfast in their trance. know ye that in the ancient wisdom of the kaśmiri sages, this joy is likened unto a draught of poison, bitter to the tongue yet transforming within the soul to a nectar divine.

now this is problem for a devotee like me. you have your śakti–your wife, pārvatī–you have pārvatī, and you are fond of pārvatī because pārvatī is ananta ānanda sarasī (ananta ānanda sarasī means “she is glorified with unlimited joy and bliss”), her nature is glorified with unlimited joy and bliss. you are fond of pārvatī. but, there is a problem in me. i have adopted one woman for you to possess, and that is devotion. my devotion for you is a woman that i possessed for you. you should consider that my devotion for you is another lady, i.e., my devotion (bhakti). but, my devotion is not accepted by you as much as you accept your wife pārvatī in nearness. my devotion remains away from your presence. this is a problem for me. i want my devotion also–this lady–my devotion for you must remain one with you, married to you, i.e., my devotion. so, it means i want to be devoted to you in continuity, without any break, so that you embrace my devotion, you accept my devotion, you will be fond of my devotion. but you have no fondness for my devotion. i devote my time for you but you ignore that. i love you but you don’t care. pārvatī loves you very little and you care for that too much! this is the problem. so, i want that the same condition of [your] conduct [with pārvatī] should be adopted with this lady also. — swāmī lakṣamanajū.

अनन्तानन्दसरसी देवी प्रियतमा यथा। अवियुक्तास्ति ते तद्वदेका त्वद्भक्तिरस्तु मे॥ anantānandasarasī devī priyatamā yathā| aviyuktāsti te tadvadekā tvadbhaktirastu me|| just as devī, the lake of endless and eternal bliss is the most beloved to you as she is never separated from you, in the same way, let my devotion to you be like her. — mahāmaheśvarāćārya utpaladeva, śivastotravali. — TR. david dūrvāsa.

अनन्तानन्दसरसी देवी प्रियतमा यथा। अवियुक्तास्ति ते तद्वदेका त्वद्भक्तिरस्तु मे॥ anantānandasarasī devī priyatamā yathā| aviyuktāsti te tadvadekā tvadbhaktirastu me|| just as devī, the lake of endless and eternal bliss is the most beloved to you as she is never separated from you, in the same way, let my devotion to you be like her. — mahāmaheśvarāćārya utpaladeva, śivastotravali. — TR. david dūrvāsa.

अनन्तानन्दसरसी देवी प्रियतमा यथा। अवियुक्तास्ति ते तद्वदेका त्वद्भक्तिरस्तु मे॥ anantānandasarasī devī priyatamā yathā| aviyuktāsti te tadvadekā tvadbhaktirastu me|| just as devī, the lake of endless and eternal bliss is the most beloved to you as she is never separated from you, in the same way, let my devotion to you be like her. — mahāmaheśvarāćārya utpaladeva, śivastotravali. — TR. david dūrvāsa.

नमः शिवाय सततं पञ्चकृत्यविधायिने। चिदानन्दघनस्वात्मपरमार्थावभासिने॥ अर्थात:— चिदानन्दघन–चेतनानन्दमय–अपनी ही आत्मा सर्वोपरि वस्तु है। जो अपने चिदानन्दमय स्वात्मा का अवभासन–प्रकाशन करता हुआ निरन्तर पञ्चकृत्य—अनुग्रह; निग्रह; संहार; स्थिति; और सृष्टि; या जीव दृष्टि से सृष्टि; स्थिति; संहार; निग्रह; और अनुग्रह—विधान के स्वभाव वाला शिव है। वही परम तत्त्व है। उसको मैं नमस्कार करता हूँ।

न दुःखं न सुखं यत्र न ग्राह्यं ग्राहकं न च। न चास्ति मूढभावोऽपि तदस्ति परमार्थतः॥ wherein neither pain nor pleasure, nor object nor subject exist, nor wherein does insentience exist–that in the highest sense is that spanda principle. it also occurs when the universe has manifested outwardly and when the universe is contemplated as “īdaṃ.” only “spanda-śaktī” has the independent and infinite power.

the affect or the world of experienced objects exists in an undifferentiated form with “śiva” who is the cause. thus “śiva is the substratum of awareness,” which is of the “nature of spanda.” through him the world manifests outwardly. nothing can veil the true essence of the supreme reality of śiva who is the self of everything. he is beyond limitation of direction, time and objects. he is beyond limitation of distance, both near and far, and neither his anugraha, because he cannot be subject of either, subtle or articulated speech. he is indescribable and can be experienced from within.

एकः चिन्ता प्रसक्तस्य यतः स्यादपरोदयः। उन्मेष सा तु विद्वेष्यः स्वयं तमुपलक्षयेत्॥ दिककाल कलनान्मुक्त दशोद्देश विशेषणी। व्यपेदेष्टं अशक्या सावकथ्या परमार्थतः॥ the experience, which arises within us when we move from one thought and feeling to another, is called “uṇmeṣa.” one should know it by looking within. in reality the essence of knowledge takes three forms. in pain and pleasure it is dual, in experience and memories it is both dual and non dual and in the awareness of ones own self it is non-dual. it becomes manifold according to a person's individual “spanda.” because of the glory of “spanda-śakti” every thing appears to be different according to its qualities, actions, shape, activities and changes.

“there is a trick in how you find out the reality of śiva everywhere. just remember him while struggling in your office or doing your work there. remember him when you are busy yourself in taking a delicious dish. he will be with you. if you go and witness a motion picture and you are enjoying it, then śiva will be sitting by your side. he will relate to you what the meaning of the motion picture is. you will only think that he is somebody who has come to see the motion picture. so, inside and outside, śiva will be your side always & forever.” — īśvarasvarupa swāmī lakṣamaṇajū mahārāj.

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no matter what happens, a yogīṅ must maintain awareness in continuity. īśvara-consciousness is the reality of self. bhairava is revealed by means of bhairavī (uninterrupted awareness). — īśvarasvarupa swāmī lakṣamaṇajū mahārāj. when a yogīṅ recognizes the presence of śiva in all the 36 principles, there is no external or internal space devoid of parābhairava for him.

ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत्। तेन त्यक्तेन भुञ्जीथा: मा गृधः कस्यस्विद्धनम्॥ transliteration:— īśāvāsyamidaṃ saraṃ yatkiñca jagatyāṃ jagat| tena tyaktena bhuñjīthāḥ mā gṛdhaḥ kasya sviddhanaṃ|| english translation:— “this whole universe along with its substances is directed and pervaded by śiva. whatever exists is his property and, therefore, whatsoever out of that property he, according to his choice, bestows upon you, enjoy it. do not covet another’s property. for, after all, whatever exists is not the property of anyone except śiva.”