P R E FA FA C E
O TH E SECOND ED ITION
In this thi s edition , bo th the Intro du ction and Notes have been considerably enlarged. In the Intr od uc tion , three new topics, topics, viz., viz. , Sväfantryaväd a an d bhä savä da, Saçladhv Saçl adhvââ and Com parison paris on an d Contrast with wit h âam ka ra's dvaitaväda hav e been added. Considerab Consid erable le new additions have been made in the Notes. At some places, alteration ha s been ma de in the translation of the text for the sake of greater clarity. ith these additions an d altera tions , the book has been greatly improved and will, it is hoped, be of considerable value to the readers. VARA NASI
1977
JAIDEV A SINGH
PREFACE TO THE THIRD EDITION In this edition, a few misprints that had crept in have been corrected. Alteration in the translation of the text has been made at two or three places for the sake of greater clarity. The whole book has been thoroughly revised. Varanas Vara nasii 1980
JAID EV A SIN GH
PREFACE TO THE FIRST EDITION Pratyabhjinährdayam serves as the best introduction to the Pratyabhijfi Pratyabhi jfiââ philosophy of ash ir. An English tra nsla tion of the book by Prof. .F . Leidecker s already available. M only apology or brin gin g out an oth er tran slatio n of the book s th at the one th t s av ailab le bristles bristles ith mistakes, some of wh ich are qu ite serious ser ious.. I t has bee n my painful painful du ty to po int ou t a f w of the serious serious istakes. istakes. o one ho has no t studied this book w ith a teacher can work away its i ts trans lation m ere ly ith the assis ass istanc tancee of a lexicon lexicon and gr am ar . I ha d the good fortune of studying it with Swami Lakshman Joo who is practically the so e surviving ex pon ent of this syst system em in as hm ir, and ho no t only embotiies embotiies ithin himself himself th e tr ad itio n of the school, but has also practised the yogic disciplines recommended by it. He has helped me not only by explaining the technical wo rds bu t also also in trac ing ou t the sources of ost of the quotations occurring in the book. I am deeply grateful to him for his kind help.
he Sanskrit text ado pted s tha t f the as hm ir Sanskrit Series. The translation is given below each page of the text. It closel closelyy fol fol ows the orig inal — ith a w wo rds her e an d the re in par enth esis to ak e the sense sense cleare r. A perso n know ing even a little little of Sanskrit can fo ow th e tran slatio n almo st ord or ord . I ha ve tried to ak e the tran slatio n as flawl flawles esss as possible. Some of the highly technical terms have been used in it as they occur in the original, but their connotation has been elaborately elucidated in the notes. n introd uction con tainin g the chief chie f features feat ures of the raty abhijfi bhijfiââ system system has bee n pro vid ed . An analysis of the co nten ts of each Sütra ha s also be en giv en . opio us note s on diffi difficul cul an d technica l wo rds ha ve been add ed, an d a glos glossa sary ry of the techn ical term s has also also been ap pe nd ed a t the en d. hil e the boo k was t the pro of sta ge , I referred y di culties in som e of the Sütras to MM. Dr. Gopinath Kaviraja
X
REFA REFACE CE O THE FIRS FIRST T EDITI EDITION ON
and an d profi profite tedd greatly by h is illum inating ina ting exposition. exp osition. I have ha ve used his suggestions with advantage in some of my notes. I am deeply dee ply grateful grateful to him or his kind he lp. lp . Acharya Pandit Pand it Rameshwar Jha was helpful in the clarification of some difficult passages passa ges of the tex t. I, therefore, therefore, offe offerr him my heart-felt thanks. JAIDEVA SINGH
CONTENTS Preface to the Fourth Edition
ii
Preface to the Second Edition
viii
Preface to the Third Edition
viii
Preface to the First Edition I. II. III.
INTRODUCTION ANALYS S OF CONTENTS
34
SANS SANSKRI KRIT T TE XT
45
« ENGLI ENGLISH SH TRANSLATI TRANSLATION ON
117
Notes Glossary
Technical Terms
Sanskrit Index English Index
160
INTRODUCTION Preliminary
he Sa iva religion is perhaps the most an cient faith faith of th wo rld. Sir Sir Jo hn M arshall says says in his Mohenjodaro and the ïttdus Civilization that excavations in Mohenjodaro and arap pa reveal an im portant fact, fact, viz , that Sivaism Sivaism has a histor historyy going back to the halco lithic ge or eve further further still, *and tha t h thus takes its pla ce as the os an cient living faith faith in the orld . It had any offoff-shoo shoots ts and app eared in differ different ent orms orms in any parts parts of the orld. In In di a, there are three three ain orms orms of this this religio-p hilos op hy viz., the V ïra-Saiva orm orm in Deccan -Karn ätaka, the ai va siddhänta in am ila N ad u, and the Ad vaita Saiva orm orm in ashm ir. he re are some com on feature featuress in all all the three, bu t there are imp ortant diffe differenc rences es also . ere e are concerned with the Advaita Saiva Philosophy of Kashmir. In In dia , there there is o such thing as arm-chair philosophy* philosophy* Philosophy is not only a ay of though t, but also a wa y of life life in this cou ntry . It I t is no t born bor n of idle curiosity, cur iosity, nor is it a mere intellectual intellectual gam e. Every ph ilosoph y here here is a religion, and every every religion religion has its its philosophy . e philosopher philosopher here was no t a tall an d specta cled profe profess ssor or dicta ting his notes to the class or eav ing cob-w ebs of theory in his study, bu t on ho as oved by a deep inner urge o know the secre secrets ts of life, life, ho lived laborious laborious days of spiritual spiritual discip line and ho saw the light by the transformation transformation of his life. ove d by p ity r his fellow -m en, he tried tried to interpret the truth truth h e ha experienced to the logical reason reason of m an . Th us aros arosee ph ilo* sophy in this country. » he Adv aita Saiva Philosophy of ashm ir was of this typ e. For cen turies, it was imp arted as a secret do ctrin e to the aspirant aspirant ho ha d to live it and test test it in the laboratory of the course of time time only the cult and the ritual ritual rem ain ed; Self. In course the philosophical background was forgotten. Perhaps, a select few few still still knew the ph ilosop hical docjxine by oral tradition,
Pratyabhijnährdayam
but the first thinker known to history, who reduced the main principles to writing was, Vasugupta. He is said to have lived towards the end of the eighth or the beginning of the ninth ce ntu ry .D . Since then, philosophical riting rit ing ha d been an active an d con tinue d process proce ss in ash ir which we nt on ne ar ly four fo ur ce ntu ries . e liter atu re on this this syste system m has ac cu ula ted to such suc h an extent th at it would req uir e almost life-time to stu dy it. So e wo rks of the system ha ve still still been published. Saiva Literat L iterature ure
e litera tur e of of the âa iv a or Trika, Trika, syst sy stem em ma y be bro adly Spanda Sästra> Sästra> •divided into three : (a) Ägama Sästra, Pratyabhijnä Sästra. Ägama Sästra
his s believed beli eved to be a revelation an d has bee n ha nd ed n from from teac her to pu pil. So e of the works nd er this heading are : älinivijaya, älinivijaya, Svacchanda, Svaccha nda, Vijftänabh Vijftänabhairava, airava, rgendra Rudrajämala, Siva-Sütras. On the Siva-Sutras there are the rtti, the Varttika of Bhâskara and Varadaraja and the Vimaréinï commentary by Ksemaräja. There are commentaries on some of the tantras also. Spanda C astra astra
his lays lays dow n the t he im po rta nt doc trines f the syste sys tem. m. main works under this heading are : Spanda Sütras or the Spanda Kärikäs. These elaborate the principles of the S iva-S utras. n these, thes e, there are the following commentaries : Vivrti b y R ä m a k a n t h a , Pradipikä by Utpala Vaisnava, Spandasandoha by Ksemaräja, and Spandanirnaya by Ksemaräja. Spandasandoha contains a commentary only on the first Kärikä.
Introduction Pratyabhijnä Sästra
This contains arguments and counter-arguments, discuss i o n s , and reasonings. hi s inte rpre ts th e m ain doctrines of ,the system to the logical reason of man. Sornänanda composed Sivadrçfi. Another important work is hvarapratyabhijnä by Utpala, pupil of Somânanda. Ther e are the following commentaries on this : Vrtti by the author himself, Pratyabhijnâvimariïnï PratyaJhhijnß'Vivrtt'vimariini by Abhinavagupta. Abhina vagupta. A diges di gestt f the Pra tyab hïjnâ âà stra , nam ed Pratyabhijnähfdayam was prepared by Ksemaräja. Tanträloka in , Abhinavagup ta' 2 olum es an d his Tanträlokasära give give an exha ustive tre at en t f all the im po rtant doctrines and disciplines of the system. PratyabhijMhrdayam Pra tyabhijMhrdayam
As said ab ov e, this s a dige st of th e ra ty ab hi jn ä syst system em pre pa red by K sem araja. H e was the brilliant pu pil bh ina va gu pta , a versatile versatil e genius ho was a peerle peer less ss aster of tan tra, yoga, yo ga, philosophy, phil osophy, poetics, poetics , an d dra atu rgy . ccording to Dr. K.G. Pandey, Abhinavagupta flourished in the tenth century A.D. Since Sin ce sem aräja was his hi s pu pil, he must hav also als o lived lived in in the ten th ce ntu ry. e wro te th e followi following ng wo rks Pratyabhijnährdayam, Spandasandoha, Spandanirnaya, Svacchandodyota, Netrodyota, Vijnânadhatravodyota, Sivasütra-vimar fini, fini, Stavacintämanifi Stavacintäma nifikä, kä, Paräprävefikä, Paräp rävefikä, Tattvasandoha. Tattvasandoh a. Very little lit tle s know n of the l e and p are nta ge of o f sem arä ja. It has been very rightly said that his book, Pratyabhijnährdayam occupies occupies the same s ame place in âa iva or rika literature as Vedäntasära does in Vedänta. It avoids all polemics and gives gives in a very succinct form form the ai n ten ets of the P ra ty ab hi jnä system. He says at the very outset of his work :
i. I m indebte indebtedd to to J.G. J.G . Chatterji's Chatterji's Kashmir Shaivim for the historical ^acc ^a cc ou nt give givenn above above
Pratyabhijftähfdayam
In this this w orld, there there are some devo ted people w ho are und evelop ed in reflecti reflection on an d ha ve no t taken taken pains in study* study* ing difficult works (like Logic and Dialectics), but who nevertheless aspire after Samäveia with the H ighest Lord hich blossoms blossoms forth forth ith the desc ent of Sakti. For For their their sake the truth of the teach ings of Iavaraprat Iavarapratyabhij yabhijfl flää s bein g exp lained briefly." He regarded lêvarabratyabhijM of Utpaläcärya as a very grea t w ork on this sy stem , an d has provided a ready and easy anu al or those ho are inclined as a result result of iv in gra ce to know th e ain prin ciples of 'pratyabhijfta', 'pratyabhijfta', but are un able to study the g reat work of IJtpaläcärya, because of their lack of training in Logic and Dialectics. He has succeeded remarkab ly ell in con den sing in in a short short com pass all the imp ortant principles of lavarapratyabhijf lavarapratyabhijfiä iä an d has avoided its rigoristic log ica l d iscuss ion. e book is, theref therefore, ore, suprem e im porta nce or those ho ant to have an elem entary knowledge of pratya bhijfiä\ H e has composed the Sütras as well as written the commentary. e w ord 'pratyabhij 'pratyabhijfi fiä' ä' eans re-cognition. he individual Self or jiva is d iv in e or Si va , bu t he has forgotten forgotten his real nature, and is is identified identified ith his his psycho -physical mechanism. The teaching is meant to enable him to recognise his real na ture, to bring bring ho e to him the truth truth that his real Self is no ne other than Siva and to suggest to him the the spiri spiri tual discipline by which he can attain at-one-ment' with Him. e details details of the teachin g w ill be found fo und in the body o the book ere e ay review the ain ideas of the syste syste under the following heads : Ultimate Reality 2. The Universe or the World Process. Svätantryavä da and Äbhä saväda 4. Saç adhvâ adhvâ 5 . om parison and Co ntrast w ith J§a J§amka mka s dva itavâd a 6. individual Self 7. Bondage 8. Liberation. ltima ltimate te Realit
ea lity in its its ultim ate aspe ct s it or Paräsam vit. tt Farâsamvit is untranslatable in any other language. Generally it is translated consci consciousne ousness ss'.'. I ha ve my self do ne so or an
introduction
5
of a better word But it shou ld be clearly und erstood tha it is not exactly consciousness. The word Consciousness cton ctonno no es subject-object relatio re lation, n, knower-k kno wer-know now n ua lity. lity . Bu it s ot relation al. It s ju st the changeless principle of all changing experience. It is Parasamvit. It has, so to speak, immediacy of feeling where neither the '1 nor the 'This' is distingui distinguished. shed. It s the 'coalescence into un divided un ity' of T and 'This'. Perhaps, the word 'sciousness 'sciousness'' ay , to som ex |en t, expres expresss the idea contain ed in Git or Paräsamvit. use the verb verb contained in consciousness, consciousness, the ltim ate eality or Supreme Sçlf is the Self Sciring Itself. In the words of Pratyabhijfiâ Pratyabhijfiâ âàstra, âàstr a, it is, prakaêavimarêamaya. The Supreme Self s called Parama Siva. his is is not only prakâêa. The word prakâs prakâsV V again is untran slatable. iterally, it m eans light, illum illum ination . Jus t as light light m akes every th ing visib le, even so that bein g there, every thing else is. I n the words of Kathopanisad— 'Tameva 'Tam eva bhäntam anubhäti anubhä ti sarvam, tasya bhäsä sarvamidatn vibhätV. 'It shin ing, every thing happ ens to shine. By its ligh t alon e doe s all this appear. Sânka Sânkara ra Ved ânta also calls calls ltim ate ea lity 'prakäsV, 'prakäsV, bu the sun s 'pr 'pr kâ ; even a diam ond on d is 'prak äsV . at s the diff differ erenc encee betw een th e two ? e &a a philosop hy says, "Ultimate Reality is not simply prakâêa : it is also vimarêa". What is this vimarêa ? his word aga in is untranslatable. Perhaps the word Sc ring* ring* may he lp. ltim ate ea lity s no only Sciousness (prakâsa), buta Sciousness that also scires itself (v mars*a) mars*a).. t is is n ot sim ply prakâêa lyin g inert like diamond, but surveys itself. his Sciring or Su rveyin g of itsel by Ultimate Reality is called Vimarêa. As Ksemarâja has put it in his Paräpräveeikä (p .2) it is "akrtrim äham iti visphu ran a m " ; i t i s t h e nonrelational\ immediate awareness of I. ha this akrtri a-aham' is, is, we shall see later on . If ltim at Reality were merely prakâêa and not also vimarêa, it would be "Ya di nirvimarêaJi nirvimarêa Ji syàt aniêvaro jadaêca powerless and inert. "Yadi prqsajyeta" (Paräpräveeikä, p. 2) It is this pure I-consctousness or Vimarêa that s responsible or the anifestation, ainten anc and reabsorption of the universe. it scires itself as Cidrüpini Sakti. This sciring itself as Cidrüpini Cidrüp ini Sakti is Vimarêa. Therefore, vimarêa has been named
Pra tyabhij nährdayam
differently as paräfakti, paräväk, Svätantrya, aitvarya, kartrtva, sphurattä, Sara, hrdaya, Spanda. (See ParäpräveHka p. 2) t will thus be seen th at the lti te R ea lity s no t only Universal Consciousness but also Universal Psychic Energy or Po er. Th is ll-inclusi ll-inclusive ve niv ersa l Consciousnes Conscio usnesss s also ca lled nu tta ra i.e., i.e., the ea lity th an hich there s noth ing tha ay be called call ed highe r— the ighest Rea lity, the t he Absolute. It i both transcendental (vihottirna) a n d i m m a n e n t (viivmaya). e Saiva philosophy has bee n called Rea listic listic Idealism by some riters I do no t th ink this s a ha pp y ch ara cter izatio f the Saiva philosop hy. e ap ro ac h of of the Idealists Idealist s of th est s en tirely different from from th t of the thin kers of the Sa iva philosophy. To characterize it in terms of the Western Idealists is only to create confusion. The word 'idea' has played havoc in estern philosophy, an d it wou ld not be right to im port tha hav oc in Saiva philosophy. ltim ate Re ality alit y s not a ere 'idea' whatever that may mean, but Self underlying all reality, the Changeless Principle of all manifestation. Manifestation the Universe or the World Process
he th er e call lti te ea lity Sc ousn ousnes esss or Consciousness, it s not som ething bl an . t ha s infini infinite te pow ers, and con tains in a po te tia l form all th t s ever likel likelyy to be . It is Svabhäva or nature of Ultimate Reality to manifest. If ltim ate R ea lity did no t anifest, it wo uld no longer be consciousness or Self, t som ething like like an object object or not-Self. As bh inav ag up ta puts itit :
_Tantr. III. 100 f th e ighest ea lity did not manifest in infi in fini nite te variety, t re ain ed coop ed p ithin its solid solid singlen singleness, ess, it ould neither be the Highest Power nor Consciousness, but something like ajar". e ha ve seen seen th at ltim ate Re ality alit y or Para a Siva is prakaêa*vimar§amayà In that state the F and the ' are in an und ivided un ity. e *P is is the 'prakaêa? aspect, and the
Introduction
7
Jts consciousness of It as itself is th 'vimarSa' aspect. 'This' or Jts TÇhis VimarÉa is Svätantrya, Absolute will or Sakti. This Sakti has been called as 'the Heart of the Supreme Lord' in Paräprävehkâ by Ksemaräja {hrdayam paramehtuh). ut Sakti is only another aspect of the Supreme Self. In the Supreme experience, the so-called 'This' 'Th is' is nothing but the Self. There Sakti is not is on e Self experien cing Itself. This Vimarêa contentless. It contains all that is to be.
—Parätnrhtikä
"As the great bany an tree lies only in the orm orm of potency in the seed, even so the entire universe ith all the obile ob ile and im obile beings lies lies as a potency in the heart of th Supreme". Ano ther exam ple that is usually usually given is that of th peacock. Just Ju st as a peacock ith all its its variegated v ariegated plu ag lies as a ere poten cy in the plasma of its egg, even so the entire urïîverse lies in the Sakti of the Supreme. The Sakti of the Supreme is called Citi parä-§akti or parä-väk. Paràr Paràrna na Siva has infinite infinite Sakti, but the following five be consi considere deredd to be the m ain ones 1. it the power of Self-reve Self-revelat lation ion by hic h the Suprem shines shines by H imself imself.. In this this aspect aspect the Supreme is know n as Siva. is absolute bliss. bliss. his hi s is also also calle Änanda This is Svätantrya— Svätantrya— absolute absolute W ill wh ich is able to do anything ithout any extraneous aid. (Svätantxyam änandatoktih Tavtrasära-Ahn. ). In this aspect, the Supreme s known know n as Sakti. In a sense it änanda are the very svarüpa (nature) of the Supreme. The rest may be called His Saktis. Icchä the ill ill to do this or that, to crea te. In this aspect, He is known as Sadâsiva or Sädäkhya/ Jnäna —the power of knowing. In this aspect, He is known as Isvara. Knyä the power of assum ing any and every every form Ahn . n hi (Sarväkärayogitvam (Sarväkärayogitvam Kriyätaktih Kriyätaktih Tantrasära Ahn. aspect, He is known as Sadvidyä or Buddha Vidyä.
PratyabhijMhrdayam
e Un iverse iverse is nothing but an opening out {unmefa) expansion (prasara) of the Supreme or rather rather of the Suprem as SaktL The Tattvzi of the Universal Experience : 1-5
e hav e seen seen that that Parama Siva has tw o aspects aspects,, vi z., transcendental {viivottirna) and immanent or creative (vifvamaya) This creative aspect of Parama Siva is called Siva tattva. Siva tattva* is the initial initial creative creative ovem ent (prathama spanda) of Parama Parama Siva . As has been said said in Sa\tnMat«tattvasandoha
verse verse 1 hen Anuttara Anuttara or he Absolute by is Svätantrya or Absolute ill feel feelss like like letting letting go the Universe contained contained in H im , the first vibration or throb of this Will is known as Siva. Sakti tattva is the Energ y of Siva . Sakti in her jflâna aspect is the principle of negation {ni$edha-vyäpära-rüpä) Sakti, at first, negates the 'This' or th objective side of experience in Siva. The state in which objectivity is negated is called the very void n Cit or Para Para Sam vit, the T and the 'Th s* are in an indistinguishable unity. In Siva tattva, the 'This' is withdrawn through the operation of Sakti tattva, so that the T side of the experience alone remains. This state is called Anäirita-Siva Ksemaräja. As he puts it :
«ft Sfaw+iwctai Siva in this state appears a mere devo id of any objective objective content. In order order that Siva ay appear as the niverse, break in the unitary experience expe rience becom es a necessa necessary ry pha se. Bu t this this is only a passing passing pha se. o the the Subjectivity Subjectivity disengaged rom rom the objective ob jective conten t, the the niverse is presented presented aga in •T e wo d 'tattva' is untranslatable untranslatable,, It means means the the 'thatne 'thatness' ss' of a thing. The nearest English word is 'principle*.
Introduction
not as an indisti indistinguishable nguishable unity but, an "I -T his " in hic both are distinguishab le bu t not separab le, as they form form part of the sam Self. Idam (I and Sakti polarizes Consciousness into Aham This)—subject and object. Sakti, Sak ti, how ever, s nothing noth ing separate rom rom Siv a, bu t is Siva imself im self in is creative creative aspect. S he s is Aham-vimarêa (I-consciousness), His unmukhatä intentness to crea te. As Maheévarânanda puts it beautifully in his Mahärthamahjari 40, Trivandrum Edition) Edition)
"H e (i. e. , Siva) Siva) Him self fu l of joy en hanced by the honey of th e three corners corners of his heart, viz., Icchä or ill, Jfiäna or no ledg e, Kriyâ or action, raising raising up is face to gaz e at ( His ow n splendour) splendour) is called Sak ti". aheévarân aheé varân anda and a explains exp lains this further further in the follow) follow) ng words "When He becomes intent to roll out the entire splendour of the Un iverse that s con tained in H is heart heart (i n germinal form), he is designated as Sakti." Sakti is, therefore, his inten intentness tness to create. Sakti is is the active or or kinetic aspect of Consciousness An idea parallel parallel to Vimaréa or unm ukhatä is found found in the Chändogyopanisad 6. 2. 1-3: At first first (logica lly, not chr ono logically) there was only Sat all alone without without a second. e gazed and b ethought to Himself "May I be many, may I procreate !" lk$itakarma is parallel to Vimarêa unmukhatä This Ikntrtva but the implications of this Ikçitakarma have not been developed by Sânk^ra Vedânta. he Saiva philosophy philosophy does not con ceive of the Supreme as a logomachist but as an Artist. Just as an artist cannot contain his d elight w ithin himself, himself, but bu t pours it out ou t into a song, son g,
10
Pratyabhijüährdayamr
pic ture or a poe , even eve n o the Su prem e Artist pours out the delightf delightful ul on de r of His sple nd ou r into anifestation or cr ea tion. Ksemarâja gives expression to the same idea in his commentary on Utpaladeva's Stoträvali "S ak ti thro n up by de ligh t lets lets He rself go forth for th into an ifestation." ll anife station is, there fore , only only a process process of ex pe rien cing out, creative ideation of Siva. In Sakti tattva, änanda aspect f the Sup rem e s pre do inant. Siva and Sakti tattvas can never be disjoined disj oined ; the y rem ain or ever un ited he the r in cre atio n or dissolution— dissolution— Siva as th Exp eriencing Priniciple, experiencing Him self as pu re-* F, an Sa kti as profo und bliss. bliss. Stric tly spe akin g, Siva-Sakti tattva is not an emanation or äbhäsa, but the Seed of all emanation. Sadäsiva or Sädäkhya Tattva
e will will (îcch â) to affi affirm rm th e 'T is ' side of th e 'Un iversa Sädäkhya T attva» attva» Experience is known as SadäHva Tattva Sad âéiva, Ic ch â or W ill ill is is pred om inan t. e experience experi ence of this stag e s Sinc e 'a ' or 'be in ' is affi affirmed rmed in this stage, it is called Sädäkhya Tattva ('Sat' meaning 'being') but 'a ' implies impli es 'this ' (I 'am* what ?—I am 'this'). The experience of this stage is, therefore, I am this ', bu t the 'this'is only a hazy experience (asphuta) . The predominant side is stil st illl . e Id ea l nive rse s expe rienced as a indistin ct som ethin g in the de pt h f consciousness. conscious ness. t why this experience is called 'n T h e ' T h i s ' {Idam) s faintly exp erienc ed by (Aham) s part of the One Self; the em phasis s how ever, on the ' side si de of experience. The'This (Idam) or the univ erse at this s tag s like like a haz y ide a of the pic tur e th at an artis t has at th initial stage of his hi s cr ea tio n. äjä na ka na nd a in hi Vivarana SattrirhÊat'tattvasandoha very rightly says :
11
Introduction
"Tn "Tn that tha t stage, the 'T hi s' side side f the Experience Experi ence is hazy ha zy like like a picture pic ture f an artist arti st which whic h is is about ab out to be portraye portr ayed d hence hen ce which is still still in an a n ideal idea l state (i. e., e. , in the state stat e f an id ea). ea ). Hence in this state stat e it s Will that tha t s predomi pre dominan nant. t. That is why Ksemarâja says in his Pratyabhijnährdaya i Pia v^Ti*\*A i.e., the Universe in SadâHva tattva is asphuta or hazy dominât domi nât ed by a clear cl ear conscious consciousness ness f SadâHva tattva is the first manifestation (äbhäsa). Fo äbhäsa or manifestation, there must be aperceiver or knower and perceived or known i.e., a subject and an object. In thi thiss univeisal condition, bot h are bou nd to be Consciousness, r ther th eree is noth no thin ing g else tha t han n Consciousness. Consciousness in this aspect becomes perceptible to Itself; hence a subject subject and an d an object. lêvara or Aiévarya Tattva
Th e next stage of of the Divine Divi ne experience is that th at wher wh er Idam —the 'T his' hi s' side side f the total tot al experience becomes a little lit tle more defined (sphuta). This is known as lêvara Tattva» It is unme$a or distinct blossoming of the Universe. At this stage, jhäna or knowledge s pred pr ed omi nant na nt.. Ther Th eree is a clear clea r idea f what wh at is to be created. Räjänaka Änanda says in his Vivarana "As at this stage, the objective side of Experience, the 'Thi 'T his' s' or the th e Univers Uni versee is clearly defined, therefor jnâna-êakti is predominant." st as an artist has at irst irst a hazy haz y idea of the th e p re he has to produce, produ ce, but bu t later a clearer clearer image f the t he pi ct ur begins to emerge in his view, even so t the th e Sadäs Sad äsiv iv stage, the Universe is just ju st a hazy idea, ut at the sv ar stage, stage , it becomes clearer. clea rer. e experience f Sadäsiva is I am this". The experience of Isvara is : "This am I." Sadvidyä or Suddhavidyä Tattva
In the Sadvidyä tattva, the T and the th e hi s' side side of Experience are equally balanced like the two pans of an evenly held balance (samadhrtatuläputanyäyena). At this this stage, ri âakti âak ti s predomi pre dominan nant. t. e T and 'T his' hi s' are recognised recognised in this
Pratyabhijnährdayam
state ith such eq ua l clarity tha t wh ile il e bo th 'I* an d 'T hi s' ar e still sti ll identified, they ca n be clearly distinguished distinguished in th ou gh t. e exp erience of this this stage ay be called called divers div ersit ity* y* înîn-unity unity bhedäbhedavimareanätmaka) i.e., while whil e th 'T is ' is clearly clear ly distinguishe d rom rom , it s still still elt elt to e a pa rt of ' or Self. Bo th T d 'T is ' refer refe r to th e same thing (i.e ., they have samanadhikaranya). Siva tattva, there is the I-experience (Aham vimaria} ; Sad ägiva , the re s I-Th is experience (Aham-idam vimaréa); livara tattva, there is This-I experience (Idamaham vimaréa). ea ch of these exp erien ces , the em pha sis s on the s t te rm Suddhavidyä Suddh avidyä tattva, tattva, there s equ al emphasis on bo th. {Aham Aham Idam Idam. I am I— Th is is is ). Since Sinc e th experience is intermediate—between the para or the higher and apara the low er— in hic h th er e is is a sense sense of differ difference, ence, it called paräpara data. It is called Sadvidyä Suddhavidyä^ because at this stage the true relation of things is experienced. p to this st ag e, a ll e xp erie nc e is is idea l i.e., in the form form of an id ea . H en ce it is is called the perfect or 'p re ord er' (Suddhädhvan) i.e., a manifestation in which the svarüpa or real nature of the Divine is not yet veiled. The Tattvas of the Limited Individual Experience 6-11.
Maya and the jive jive K ancukas
At this stage, Mäyä tattva begins its its pla y. F rom this stage on ar d there s eud dh äd hv aii or the order in i n wh ich the real tu re of the ivine s concealed. All this this hap pe ns because of äy ä, and her kancukas. ay a s derive d from from the ro ot *mä' to easure ou t. t which akes experience mea surab le i.e., limited an d sever severss 'T is' from from ' ' an d ' om 'T is d excludes things f om one ano ther s äy ä. pt o Sadvidyä, the experience was Universal; the 'This' meant all-this' the total universe. nd er the o peration of äy ä, 'this' ea ns ere ly 'th is ' different different from from every thin g else. else. Fro m now on starts Sankoca or limitation. Mäyä draws a veil (ävarana)
Introduction
on the Self owing ow ing to hich he forgets forgets his real nature , an d thus. thus. Mâyâ generates a sense of difference.* he products products of Maya are the five kancukas or coverings. We may notice them briefly : (i) Kalä. This reduces the sarvakartrtva (universal authorship) of the niver sal Consciousness and brings abo ut li ita» ita» tion in respect of authorship or efficacy. (it) Vidyä. This reduces the omniscience (saruajnatva) the Universal Consciousness Consciousness and brings brings abo ut limitation in respect of knowledge. (in) Räga. is reduces redu ces the all-satisfaction all-satisfaction (pttrnatva) the Universal and brings about desire for this or that. (iv) fcäla. This reduces the eternity (nityatva) of the Un iversal and brings brings abou t limitation in respect of tim e i.e., division division of past, present, and future. (v) Niyati. Th is reduces the freedom and pervasiveness (i(svatantratâ vyäpakatva) ) of the Universal, and brings about limitation in respect of cause and space. The Tattuas Tattuas of the Limit L imited ed Individual Individual Subject-Object Puma Siva thus thus subjecti subjecting ng imse lf to aya and pu tting on the five five kancukas or cloaks cloaks hich lim it is universal kn ow ledg and pow er becom es Purusa or the ind ividua l subject, Purusa does not erely erely ean the hum an person, person, but every every sentient being that is thus limited. Purusa Purusa s also known as An u hich literall literallyy eans a point. Point does not ean a spatial po int her e, or nu being be ing divin e in essence essence cann ot b e spa tial. Purusa is called An because of the limitation of the divine perfection : Prakrti hile Purusa is the su bjective anifestation an ifestation of the I this' experience of Sadvidyâ, Prakrti is the objective Çaftrimfattattvasandoha v.5
PratyabhijMhrdayam
an ifestation . A ccording to ri , Pr ak rti is the objective ef ec ofKalä— *m \—Tantrâl \—T antrâl Ahn, 9 tsPTIW FES f^fSTSTR ^ Pr ak rti s the ba rest objectivity objectivity in con trast w ith Pu rusa ho s ed ak a or Su bject. ra kr ti exist existss in a state of equ ilibriu m f he gunas. er e s a diff di ffere erence nce betw een the Sän khya concep tion of Pr ak rti d th at of rik a. Saiikhya Saii khya believes believes tha t Prak rti one and universal for all the Purusas. Trika believes that each ur us a ha s a differ dif ferent ent ra kr ti. Pra krti s the root r oot or atrix ö objectivity. Prakrti has three gunas hrea hreads ds or co nstitu en ts, viz., Sattva Hajas and Tamas (producing respectively sukha, duhkha, and m o h a ) . Prakrti is the Santa Sakti of Siva and the gunas Sattva, JRajas, JRajas, d s are the gross forms forms f is Saktis of Icch ä, an d riy ä respecti respe ctively. vely. Pu rusa s the Ex per ient (bhoktä) «*nd Prakrti is the experienced (bhogya) The Tattvas of
ental Operation Op eration
14-16— Buddhi, Ahamkära, and Manas Prakrti differentiates into antahkarana ( the psychic psychi c ap pa ra t u s ) , indriyas (senses) and bhütas ( m a t t e r ) . We shall first take up antahkarana. It means literally the inner ins tru en t i.e., i. e., the psychic ap pa ra tus f the individ ual. It consists of the tattvas by means of which there is mental operation, viz., Buddhi, Aharhkära, and Manas. Buddhi is the first tattva of Prakrti. It is the ascertaining intelligence (vyavasäyätmikä) . e objects objects th at are reflected reflected in ud dh i a re of two kind s : (a) ex tern al e.g., a ja r, tne reflection reflection of hich s receive d th rou gh the eye etc., (b) internal—the images built out of the sarhslcäras (the impressions left behind on the mind). Aharhkära. This is the product of Buddhi. It is the I-consciousness and the power of self-appropriation. Manas. It s the pro du ct of ha rhk ära . It coop erates ith th e sens senses es in bu ild ing up pe rce ption s, an d it builds images and concepts.
15
Introduction
v-vii.
The Tattvas of SensibleExperience Sensible Experience : 17-31
The five powers of sense-perception—Jnânendriyas or Bud dhïndriyas— they are the produ cts of Aham kâra . he ve powers are those of (i) smelling (ghränendnya) (ii) tasting (rasanendnya) (iii) seeing (cak$unndnya) (iv) feeling by touch (sparsanendnya) (v) hearing (fravanendnya) The five karmendnyas or powers of action. These are also also products of ham kâ ra. T hese are the powers of (i) speaking (vägmdnya) (ii) handling (hastendnya) (iii) locomotion (pädendnya) (iv) excreting (päyuindnya) (v) sexual action and restfulness (upasthendnya). mdnyas are not sense-organs but powers which operate through the sense-organs. In common parlance, they are used for sense-organs also. The five tanmätras or primary elements of perception. These are also products of Ahamkâra. Literally tanmätra means 'that only . These are the general elements of the particulars of sense-perception. sense-perception. he y are Sound-as-such {Sabda-tanmâtra) (ii) Touch-as-such (SparSa-tanmâtra) (iii) Colour-as-such (Rüpa-tanmätra) (iv) Flavour-as-such (Rasa-tanmätra) (v) Odour-as-such (Gandha-tanmätra) v i n . The Tattvas of Materiality 32-36. The Five Bhütas
e five five gros grosss elem ents or the paüca-Mahäbhütas are the products of the five tanmätras. (i) Äk ea s produc ed om âa da -ta nm ât ra (ii) Väyu s „ Sp aréa -tanm ätra. (iii) Teja (Agni (Ag ni)) „ üp a- tan ätr a.
Pratyabhijnährdayam
(iv) (v (v )
Äpas s produced f om Ras a-t an âtr P rth rt h iv ï „ , an a n dh d h aa -tt an a n ä tr a .
Svätantryaväda Äbhäsaväda Svätantryaväda e bsolute in this t his system system s kno n as Git or Param aéiva or Mahes*var Mahes* vara. a. It s called ah sv ar a no t in th e or din ary sense of od as the fi st cause th at s to be inferred from from order an d design desi gn in at re . It is i s called ahesv ara because of its absolute sovereignty of Will, sva-tantratä svätantrya. T h i s abs olu te Sovereignty or Fre e ill s no t a blin d orce orce ut th Consci ousnesss (G it ). It is svabhäva (ow n being) of the Un ivers al Consciousnes this sovereign Free Will that brings about the objectification of its ide atio n. It s ee inas uc h as it does no t de pe nd on an th in g external to it it is e an d po ten t to bring ab ou t an yt hi t is be yo nd all th e catego ries of tim e, sp ace, ca usa lity e tc ., fo these owe their origin to it. =
<*ftf«i<5iï I Isv ara. Pr. I, . 203-
"The Divine Power is known as Citi. Its essence is Self-Consciousness. It is also no n as ra V ak . t , in itself itself ev er pre sen t, ete rna l. It svätantrya. It is the main Power of the S u p r e m e Self." Para Vâk, Vimarsa, Aiévarya etc. are only the synonyms of Svätantrya.
—Isvara. Pr. I p, 207-8 ' T h i s Citi or power of Universal Consciousness is the inner, creative flas flashh hi ch , tho ug h in itself itself un ch an gi ng , s th e sou rce of of all apparent change ; it is mahäsattä or absolute being inasm uch as it s ree ree to e an yt hi ng , it s the sou rce of all th t ca n be said to exist exi st in any ay. It s bey ond the de term ina tion s of spac e an d tim e. In essence, esse nce, this Fre e, Sovereign Sovereign ill ay b said to be the very heart or nucleus of the Divine Being."
17
Introduction
Sv ätan trya or ähe svary a mean s Absolute Sovereignty Sovereignty Free dom of ill. ill . It connotes connot es unim ped ed activit acti vityy of th Divine Will and is an expression of Self-Consciousness. "S vä tan try a ean s the Pow er to do acc ording to one's ill; it s the un im pe de d, un restra ined flow flow of ex pression press ion of th Divine Will." Svätantryaväda or the doctrine of the Absolute Sovereignty an d Fre ed om of th e ivine ill to express or man ifest ifest itself in any way it likes has been beautifully explained in the following words by Abhinavagupta : f^Ti«!
i — l é . Pr. V.V. Pt. I, p. 9. "Therefore the Lo rd, Pa ram a âiva (the Absolute Absolute ea lity) whose own being is Consciousness of the nature of Prakäs*a and Vima Vima a, ho a st e und en iable, ever-present ever- present Re ality app ears as subject from Rudra down to immovable entities, as objects like like blue , pleasu re etc. wh ich ap ea r as f sep arate , tho ug h in essence essence they are no t separate* separate* th ro ug h the glorious glorious ight of ill) wh ich s insepa rable from from Sa vit Svätantrya (Free ( universal Consciousne Consciousness) ss) an d hic h does no t c onc eal in an way the t he real na tu re of the re e. hi s s the exposition exposition of Svätantrya-väda (the doctrine of Svätantrya)."
Äbhäsaväda
From the point of view vi ew of the creativity of ltim ate eality, this this philosoph y is is kno n as svätantryaväda from the point of view of its manifestation, it is known as äbhäsaväda. In the ultim ate eality, the en tire manifested variety s in perfect perfect un ity, an undifferentiated undifferentiated mass ju st as the varieg ated plu ag e of of the peaco ck ith its its be au tiful, rich colour lies lies in in state of und ifferentiated ass in the plasm a of its its egg . is called in this system the analogy of the plasma of the peacock's {mayütäniarasanyäya)*
Pratyabhijnährdayam
e underlying principle of all anifestation anifestation i it or pure niversa l Consciousness. Consciousness. e world of ever-changing appearances anc es is only on ly an expression expression of Cit or or Sa vid . ll that that appears in any form form wh ether as an object or subject or know ledge or ean s of know kn owledge ledge or senses, senses, all that exists in any ay only an äbhäsa a anifestation anifestation of the Un iversal Consciousness. bhäsanarn he word âbhàsa âbhàsa i.e., is at (sankocena); anifestation or appearance in prakätanä. äbhäsa is anifestation lim ited ay. Every kind of m anifestation has some sort sort of lim itatio n. Every thing in existence s a configurati configuration on of äbhäsas. T^FR
—Paramärthasära, 12-13 t as in a clear mirror, varied im ages of city, villag e etc. ap ear ea r as different different rom rom one on e anoth er and from from the mirror thou gh they are non -different -different from from the irror, irror, even so the or ld, tho ugh ug h non-diff non-different erent from from the purest purest conscio consciousness usness of Param a Siv a, app ears as differe different nt b oth in respect of its its varied objects and that Universal Consciousness." Äbhüsas are explained on the analogy an alogy of reflecti reflection on in mirror. Just as reflection in a mirror is not in any way different from the irror, bu t appears as som ething different different,, even so äbhäsas are not different from £iva and yet appear as different Ju st as in a mirror, a villag e, a tree, river river etc . appear as different different from from the irror, ^ are, truly speak ing, nothin no thin di eren erentt from from it, eve n so the orld reflected in the Un iversa Consciousness is nothing different from it. Two exceptions have, however, to be noted in the analogy f the irror. Firstly, in the case of the irror, there is an extern al object that is reflected: in the case of MahesVar MahesVar or nive rsal Con sciousness, sciousness, it is its its ow n ideation that s reflected. flected. In the case of the irror, there there s an extern al ligh ow in g to hich reflecti reflection on s possible; in the case case of the
Introduction
19
Universal Consciousness, it is its own light; it is the Light of all lights; it does not require any external light. Secondly, the mirror being non-conscious does not know the reflections within itself, bu t the Un iversal Consciousness Consciousnes s knows its own ideation which appears in itself. Äbhäsas are nothing but the ideation ideation of the Unive rsal Consciousness Consciousness ap pearing as external to the empirical subject.
—quoted by Yogarâja in Paramârthasâra, p. 39 "Just as a variety of objects app ears, wit in a mirror, ev en so the entire universe appears ithin Consciousness Co nsciousness or the Self. SelfConsciousne Consciousness ss,, how ever, owin g to its pow er oivimarêa consciousness knows the world, not so the mirror ics objects." ll äbhäsas rise like waves in the sea of the Universal Consciousness. sciousness. Ju st as there is neith er loss nor ga in to the sea ith the rise rise and disappeara disappeara nce of the wa ves, even so there is neither loss loss nor gain to the Un iversal Consciousne Consciousness ss becau se •of the appearance and disappearance of the äbhäsas. Äbhäsas appe appear ar and disappear but bu t the un derlying de rlying Con sciousness is unchanging. are nothing bu t external projection of the äbhäsas are ideation of the Divine.
—lé.Pr. I. 5. 7 "T he Divin e Being Being wh ose essence essence is it (Universal Consciousness) makes the collec tion of objects that are interna inter nally lly contained appear outside by is ill witho ut any external external material even as a Yo gi (make (m ake s his enta l objects objects appea r outside by his mere will)." he D ivine Being does not create create like like a pot-maker pot-maker shaping clay into pots. Srstf. only eans anifesting anifesting outside hat ha t is
Pratyabhijftährdayam
contained within. e ivine does no t require require any externa externa aterial aterial for for this. is is accom plished by His mere ill power. hing s which are identical identi cal with the ivine Being's Being' s k nowledge or jriäna appear by His Will as jfieya or objects, things which are identical with His Self or F appear as 'this* or the universe. To the empirical subjects, they appear as something external. It is the niv ers al Con sciousness itself that appears in the form form of subjects and an d ob jects. Th erefo re, thi thiss app earan ce can not no t be calle d false. false. is app eara nce makes no differe difference nce to the Fullness or Perfection of the Un iversal Consciousnes Consciousness. s. this ph ilosoph y stands stands in contrad istinction istinction Svätantryaväda of this äbhäsaväda parinämaväda. viuartaväda Satfadhvä
From ano ther po int of view , viz., of paräfakti, manifestation or creative descent is described in the following way : Th ere s an unbou nded p otency or basic basic continuum of power hich is known as näda. his condenses itsel itselff into dyn am ic point or centre, called bindu. The condensation is not a process in t im e or spa ce. his is the source of all anifestation . In väcya (the indithe highest stage of manifestation, väcaka cator and the ind icate d, the word and ob ject) are are one. T hen there are six adhväs, path s or steps steps of creative desce nt. Th ese are kn ow n as §a 4a vä . First of all, there is the polarity polarity of varna kalä. Primarily, K alä is that aspect of Re ality by hich it anifests anifests itself as power or evo lving universes. universes. T transcend ental aspect of ea lity or Parama Siva is know n as m$kala> or it transcends transcends alä or creativity. he imm anent aspect of Siva is $akala for it is concerned with creativity. But in the present con text, com ing afte afte näda-bindu, kalä ean s a ph ase, an aspe ct of cre ativity . It is here that things things be gin to differentiate differentiate from from an integrated ho le. Väcaka Väcya (index and object) hich were one at the paräväk stage eg in to differentiate. e first first adhvä or step of this differenkalä. As Svâmï Pratyagàttiation is the polarity of varya än an da Sarasvat Sarasvat!! pu ts it, varna in this context does not mean
Introduction
letter letter or colour or class, but a 'function-form 'function-form ' of the objec projected from bindu. Varna therefore, connotes 'the characteristic istic measutfe measutfe-i -index ndex of the function form form associated ith the object*. Varna is the 'function-form', Kalä is 'predicable'. The next adhvä in the subtle pla ne is that of mantra tattva. Mantra is the 'appro priate function-form' function-form' or 'basic formula' of the next creative desc ent viz ., tattva. Tattva is the forms. he third third and final final p olar ity is that ofpada bhuvana. Bhuvana is the universe as it appears to app rehen ding centres like ourselves. Pada is the actua l form ulation of that universe by mind reaction and speech. he Sadadhvä ay be briefly briefly indica ted in the following table :— Väcak a or Sabda äc ya or artha Varna Kalä Mantra Tattva Pada Bhuvana tnka or triad on the väcaka side is kno wn a käladhvä; tnka or triad triad on the väcya side is known as deiädhvä. Varnädhvä is of the nature of pramä. It is the resting place of prarneya (object), pramäna (means of know ledge) and pramätä mäyiya. (experient). Varna is of two kinds ; non-mäyiya mäyiya varnas arise out of the non-mäyiya. non-mäyiya varnas pure, natural, natural, without limitation and innum erable. he Väcaka Sakti (indicative power) of non-mäyiya varnas is inherent in the mäyiya varnas even as power of heating is inherent in fire e kaläs kaläs are five five in num ber, v iz ., (1 ) Nivr tti kalä, Pratistf Pratistfiä iä kalâ, (3) (3) id yâ ka lä, (4 ) Santa or âân ti ka lä, an (5) âântyatïtâ kalä. As for the tattvas bhuvanas contained in each kalä, see the diagram under ote no . 174 and the details details given belo w the diagram . According to t o bh inav agu pta, there there are 118 bhuvanas. According to some others, there are 224 bhuvanas. Comparison
Contrast with §arhkara*s Advaitaväda
âamkara's philosophy is known as Santa brahmaväda Kevalädvaitaväda or sometimes, as Mäyä-Vedänta-väda. The Saiva
Pratyabhijnährdayam
philosophy of Ka shm ir is know n as livarädvayaväda or PratyabhijM Trika ph iloso ph y. Sin ce Sam kara belie believes ves** tha brahman has no activity , his ph ilosop hy is ostly characterized characterized as Säntabrahmaväda or the philosophy of inactive brahman by the Saiva philosophers. The first salient difference between Säntabrahmaväda hvatâdoayavâda is that ac co rd ing to the former former the characteris characteristi ti it brahman is only prakàéa jnäna, whereas according to vimarêa. In other words, accordthe latter it is both prakäia in g to Sam kara, the cha racteristic racteristic of brahman is only jnäna (know ledge) ; according accordi ng to livarädvayaväda, it is both jnätrtva (knowledge) and kartrtva (activity). Samkara thinks that knyä or activity belongs only to jiva or the empirical subject and not brahman. He takes kriyä in a very narrow sense. Saiva philosophy takes kartrtva or activity in a wide sense. According to it even jnäna is an activity of the Divine. Without activity, it the ivin e bein g wo uld b e inert inert and incapable of bringing abou t anything . Since Parama Siva svatantra (i.e., has sovereign Free il l) , ther theref efore ore is he kartä (doer). As Pänini puts t : f y a free fr ee-w -w illed ill ed in g is a Svätantrya (Free ill) and kartrtva (the power to act) are practically the same thing. Säntahrahtnaväda, brahman s en tirely tirely inac tive. hen brahman is associated with avidyä, it beco es Iévara and s endow ed with the power to act. Tne real activity belongs to avidyä. activ ity of lévara ceases he n he s dissociated dissociated ro avidyä. Samkara says catego rically
(Br. Sü.2. 1.14) "T hus the poten cy of Isvara, h is om niscience niscience and om nipotence are contingent upon the limitation caused by the condition or association of avidyä (primal ignorance). In the highest sense, sense, hen all conditions are removed by vidyä (spiritual (spiritual illum ination ) rom rom the Ätm an, the us e of potency, omniscience etc. would become inappropriate for it." So all activity in the case of Isvara Isvara is, according to Sam kara, due to avidyä.
Introduction kartftva (knowledge and n the other han d, jhâtrtva activity) are according to IsVarädvayaväda, the very nature of
is activ ity. In this ph ilosoph y, activity s t an ad jun ct of IsVara IsVara as in Sam ka ra , t is ver y spec spec fic fic tu re . n ge ne ral term s, His activity ay be sum ed p n the five five-f -fol oldd ac t of emanation or projection (srtfi), m a i n t e n a n c e (sthiti) withdrawal (samhära), conce alme nt of the real na tu re (vilaya), grace {anugraha). e performs these five five acts ete rn ally even when he assumes the form of an empirical ego (jïva). According to Isvarädvayaväda, Siva is paftcakrtyakäri (always performing fivefive- old old act . cco rding to S am ka ra, brahman is nifkriya (without an y ac tivit y) . ahesV aränanda ys th at inac tive brahman is as good as unreal. if
*i
i^TT^T«
r(Mahärthamanjari, p.52) This This is is the peci peci c na tu re of Para esv ara (H ighest rd th t e alw ays perfo rm s th e fivefive-fol foldd ac t of srfti etc. If this (i.e., activity) s not acc epted , tm ä s def ned by äy äVedänta etc., characterized by the want of the slightest trace of stir or activity would be as good as unreal." ïivarâ dva yav âda also al so accept acc ept avidyä rnäyä, but, according mäyä is not something which happens to affect to it, avidyä ïé ar a; it is ra th er Isv ar a's own vo lunta rily selfself-impos imposed ed limitation of Himself by His own êakti (pow er). According Accordi ng to Sam kara, brahman s entire ly in ac tiv e; all activ ity s du e to mäyä. According to Isvarädvayaväda, activity belongs to lévara; mäyä derives only its activity from Him. Secondly, mäyä, according to Säntabrahmavädais Säntabrahmaväda is anirvacaniya (indefinab le), bu t according to IsVarädvay aväda, mäyä being êakti of Isvara or Siva is real and brings about multiplicity and sense of difference. According to Sântabrahmavâda, viéva or the universe is mithyä or un rea l. cco rding to IsVarädvayaväda, IsVarädvayavä da, the universe i perfec tly re l; it s simply a display of IsVara's po er . Since êakti s rea l, the universe wh ich has been br ou gh t ab ou t by
4
Pratyabhijnährdayam
iakti s also re al . Since Sa ka ra considers considersmäyä as neither real no r nr ea l (tt^t (tt^ti^ i^>*imPt >*imPt4^«i 4^«i)^i )^i ), his no n-d ua lism s exclusive, bu t the no n-d ua l Saiva philosoph y considers considers mayä Hva-mayi (an aspect of Siva), therefore the Saivanon-dualism is integral, all-inclusive. If brahman is real and mäyä s some so me inde term inate force— neither real nor un real as Sa kara ainta ins, then the re -would be a tinge of dualism in Samkara's philosophy. gain, acco rdin g to IsVarâ dvay avâd a, even in the state of the empirical egoorjfoa, the five-fold act of Siva continues; according to Sântabrahmavâda, ätmä (self) even in th e state of the empirical ego is niskriya or inactive. Whatever activity there is belongs to buddhi. According to Samkara's vivartaväda, all manifestation is only na e an d or (näma-rüßa) and cannot be regarded as real in the true sense of the word. According to lévarâdvayavâda, the •äbhäsas re rea l in the sense sense th at they ar e aspec ts of the ul tiate ly real or ar am a Siva. ho ug h they do n ot ex st i ra a Siva Siv a in the same way in hich limited li mited beings experien ce them , they exist exist in ra a Siva as His experience or ide ation . So the äbhäsas are in essence esse nce rea l. t constitutes the ideation of the Real cannot itself be unreal. Finally, in mukti (libe ratio n) , the wo rld, accord ing to Sam kara, is annulled; in Saiva philosophy, it appears as a gleam of Siva-consciousness Siva-consciousness or an expression of the wo ndro us deligh t of self-consciousness. e ma y sum marize th e vie views ws of the the tw o syst systems ems in a ta bu la form. Säntabrahmaväda
levarädvayaväda
it brahman is only pra- Cit is both prakäia vimarfa kâêa (light) or jnäna (know(k now- (light an d activity).T here fore ledge). It is nisknya (in - it has both jnätrtva (knowledge) active) and kartrtva (doership). General ly sp ea kin g, it ha s fivefive-fol fol activity. Activity belongs only to MahesVara has svätantrya. mäyä aiidyä. îévara Th ere fore activity belongs bel ongs to assu as sumes mes activity only only he n im . ay a s no t som ething
Introduction
He is affected by avidyä mäyä.
hich affe affect ctss ah es va ra or Siva. äy ä s is own Sakti which, He brings about multiplicity and sense of difference. äyä being the êaktt of the Divine is perfectly real. cinmayi Mäyä is Siva-mayï and is thus Siva's own iakti. is not a separate principle. Therefore, Saiva non-dualism is inclusive and integral.
Mäyä is anirvacaniya (indefinable) äy ä being 'inde 'i nde finable loosely associated with ïévara an d is, in th e last an alysis, unreal. Maya seems to pla y th e role cf a separate principle. principl e. Sa kara 's no n-d ualism is, is , therefore theref ore exclusive. In the case of the empirical Ev en in the case of jiva, ego or jiva also, the ätman is five-fold activity of Siva never inactive. All activity be- ceases. longs to buddhiy the product of prakrti 6. The universe is mithyä unreal. Manifestation is only näma-rüpa and cannot be reg ard ed as rea l in the true sense. Samkara's nondu alism s exclusive exclusive of the universe. n liberation , the universe is annulled. 8. According to Sä kara V e d ä n t a , avidyä is removed vidyä) and when this happens, there is mukti libe ratio n. V idy ä s the result of fravana, manana, nididhyäsana.
e universe hva-rüpa therefore real. It is a display of the glory of the Divine. Äbhäsas being the ideation of Siva ca nn ot be false. false. Saiva ph iloso ph y s thus inclusive f the universe an d real no ndualism. In liberatio n, the universe appears as a form of Sivaconsciousness consciousness or rea l I-con sciousness. ccord ing to non -dualistic Saiva philosoph y, there are two kinds of ajnäna, viz., paurufa ajnäna which is inherent in the purusa oi anu and bauddha ajnäna which is intellectual. Vidyä only bauddha ajnäna
Pratyabhijftährdayam
can be removed; pauruça ajnâna will still still re ai n. Su ch perso n will will be lan de d only in blan k abstrac tions, he will will not realize Sivatva or divinization. Pauruça ajnäna has also to be removed. Th is can be rem oved only by Eaktipäta which comes about either by the dïksâ (initia tio ) ) im rt d by a realized guru (spiritual director) or by direct divine grace. The Individual Self or Jiva
e ind ivid ua l ac co rdi ng to this system system s no t simply psycho-physical being bu t som ething ore . H is physical as pe ct consists of th e five five mahabhütas or gross elements highly org an ised. T his s kno n as his sthUlatarira. He has also the psychic apparatus known as antahkarana (the inner instrument) consisting of buddhi, aharhkUra marias. ßuddht, ahamkära and manas together witn the five tanmätras form for m a gr ou p of of eight whic h is kn ow n a purya^aka is is the suksmaSanra in hic h the soul leaves leaves the body at the time of death. There also works in him präna iakti his s the divine iakti wo rking bo th in the unive rse an d the ind ivid ua l. It s by this präna Sakti tha t everything is is sustained sustai ned and ain tain ed There is also kundalini th t is a form or exp ress ion of êaklî* This lies dormant in the normal human being. Finally there is caitanya or Siva in the ce ntre of his be ing that is his very Self. Though intrinsically the Self of man is Siva, he becomes an or a limited individual because of änava mala. Bondage
e bo nd ag e of the indiv idua l s d ue to inn ate ignora nce which is known as änava mala. It s the pr im ar y limiting limiti ng
Introduction
condition which reduces the universal consciousness to an or a limited aspec t. It comes a ou t by th e lim itatio n of the Icchä Sakti of the up re e. It s ow ing to this th t the jlva considers consi ders himself himself a sep ara te en tity , cut f from fr om the univ ersa stream of consciousness. It is consciousness of self-limitation. om ing in association w ith the categories of the aiuddha adhvä or the ord er of of the extrinsic anifesta tion, e beco es kärma mala. M äyiya mala further lim ited by mäyiya mala s the limiting cond ition iti on br ou gh t ab ou t by mäyä. It is bhinnavedya-prathä — tha t wh ich brings ab ou t the consciousnes consciousnesss of difference difference ow ing to the differing differing lim iting a dju nc ts of the bo etc. Th is comes ab ou t by the lim itation of the jnâna êakti the Supreme. It is by these malas that the individual is in bondage whirled ab ou t from from one form form of existence to an ot he r. Liberation
Libe ration acco rding to this this syst sy stem em ean s the re co gn itio (pratyabhijM) of one's true nature which means in other words the attainment of akrtnma-aham-vimars'a — the original, innate, pu re I-consci I-c onsciousness ousness.. e following following verse verse of tp al ad gives an idea of pure I-Consciousness.
—li. Pn I. 6.1.
e pu re I-conscious I-consciousness ness s no t of the na tu re of vikalpa, vikalpa requires a second i.e., all vikalpa is relational. The norl, psycho logical I-Consciousness I-Consciousness s rela tion al i.e., the SelfConsciousness is in contrast with the not-Self. T h e p u r e I consciousness is not of this relational type. It is immediate awareness. he n one has this consciousnes consciousness, s, one know s on e's re al na ture . Th is s w hat s ea nt by liberation. As bh in av agupta puts it : —Tanträloka. I. p. 192.
PratyabhijMhrdayam
Moksa (liberation) is nothing else but the awareness of one's true nature. By this thi s real I-consciousness, one atta ins idä na nd a — the bliss bliss of th e cit or niv ersa l Consciousness. Consciousnes s. citta or the individual mind is now transformed into it or Universal consciousne sciousness ss (vide Sü tra 13 13 of r. . e at tai en t f thi re I-consci I- consciousness ousness s also als o th e at ta in en t of Siva-Consciousness in w hic h the en tire un iverse a pp ear s as I or Siva. According to this system, the highest form of änanda or bliss is jagadänanda — the bliss of the world in which the whole world appears to the liberated soul as or Siva. is liberation can no t be achieved by ere logic-chopping logic- chopping or intellectual pyrotechnic. It comes by Saktipäta ( the descent anugraha i.e., Divine grace. of Divine §akti) Saktipäta or Anugraha Anug raha
ho se ho , ow ing to the sam skäras of previous bi rth , are very advanced souls receive tivra or intense êaktipâta. They are l iibb er e raa te t edd wi w i tthhoo uutt m uucc h sädhanä praxis. Those who are less qualified receive madhyama êaktipata. T h i s induces them to seek a guru or spiritual preceptor, to get initiation and practise yoga. In due course, they get liberation. Those who are still less qualified receive manda (m ( moo de d err at a tee ) Jaktipäta. his creates in them gen uin e eagerness eager ness or spiritual kno wled ge an d ed ita tio n. he y will will also al so get libera tion in course of time. Upäyas
But grac e s no t the ou tcom e f cap rice. It has to be earned by ora l an d spiritua l discipline. discipli ne. T e eans of earnin g grace ha ve been divided un de r four four bro ad heads, viz., navo päya, Sâ S âkk t op â ya , â ââm m b hhaa v oopp ây â yaa , a nndd A nu p äy a . T he s e upäyas are rec om en de d to get rid of the malas so that one may become fit for receiving grace.
Introduction Äqavopäya s the ean s here by the ind ivid ua l utili uti lizes zes his own kara na s or instrum ents as ea ns for for his transform ation fo Self-realization. Self-reali zation. t includes disciplines disciplines con cern ing the reg ula präna> rituals, con cen tration on one 's chosen deity etc tion ltim ate ly, iti t brings ab ou t Self-realization Self-realization by th e unfolding of madhya-dhäma susumnä. It is also known as kriyopäya, because Kriyä — such as repetition of a an tra an d the pra ctice of rituals etc. —plays an important part in it. This is also known bhedopäya, bec aus e this this discip line starts ith a sense sense of bheda or difference. Säktopäya s con cern ed ith those psycho logical p rac tice hich transform the inne r fo ces, ce s, an d brin g ab '^ n the div dual samaveéa or immersion of the individual consciousness in the divine. In this mostly mantra êakti comes into play by which the individual acquires prätibha jMna or true knowledge; gradu ally his feeling feeling of du alit y gets ess ess an d ess ess an d his con sciou sness merges in para-sarhvid. In this this discipline one has to ed itate something like like this I am iv a" , e hole universe is only an expansion of my true Self". änavopäya, the senses, präna manas are pressed into service; in täktopäya, it is manas only th at functions funct ions active ly. It s also k no n as jnänopäya, because mental activities play an im po rta nt role in it. t s also also kno n as bhedäbheda-upäya, cause it s based bo th on differ dif ference ence an d iden tity . By this, the kundahm rises up from mülädhära without much effort for the control of präna an d brings abo ut Self-reali Self-r ealization. zation. Sämbhavopäya s ea nt or adv anc ed aspiran ts ho by meditating on Sivatattva at ta in to His consciousness. his is the path of'constant awareness*. One starts with the analysis of panca-krtya, sädhanä of vikalpa-k$aya an d the pra ctice of o f th conscious consciousness ness t at the univers e is is only reflection reflection of ï, t la te even these these ha ve to be given up . his leads easily easily to re I consciousriess. Anupäya can ha rdly be called an upäya. This depends entirely on anugraha or grace. Th is grace may come throug h one word of the guru (spiritual director) and light may dawn upon the aspirant and thus he may acquire an experience of the reaL self in a trice or divine grace may be showered on him directly
Pratyabhijnâhrdayam
prefix 'an'in anupäya he may instantly realize his el . has been explained some in the sense of i$at or very little. In this sense anupäya means very little or nominal effort on the p a r t of the a ssppii rraann tt.. both cases, anupäya connotes realiza-
tion, solely through very intense grace (tivratama Êaktipâta), Sometimes by the very sight of person who has ac a cqq u ii e d selfr ea l iizzaa t io n , aspirant receives illumination, and is transf or m ed . A n u p ä y a is generally designated as änandopäya. Ksemaräja says that by the d eevvee lloopp m en t of the madhya or ce c enn tr t ree , on a ttttaa iinnss cidänanda or bliss of the Supreme consciouspoint ness. T h i s madhya is to b conceived separately from of view of the above three upäyas. From th point of view of the pingalä anavopayaSmadhya* is the suçumnâ nädi between th i iakti-sankoca, fakti-vikäsa, väha-ccheda, and the practice of ädyanta-koti (for details, se Sü S ütt ra r a 18). vxkâsa Of these, vikalpa-k$aya is Mmbhavopâya, Éaktisankoca säktopäya, väha-ccheda ädyanta-ko(inibhälana änavopäya. Pratyabhijnâ lays greatest stress on the meditation on panca-krtya and the practice of vikalpa-k$aya. maintains that the five-fold act hära , vilaya ac t o Siva, viz., srfti, sthiti, sam hära, anugraha is going on constantly even in the individual. The aspir an t sho uld constantly dwell on the esoter esot eric ic me anin of this five-fold act in order to rise higher consciousness. m eenntt aall perception f th individual with reference to particular place a nndd ti tim mee is th srfti in him, the retention enjoyment of what perceives is the sthiti or preservation. At the time the delight of I-consciousness, it is absorbed in consciousness. T h i s is samhära. When even after its being bei ng ithdraw n, its impression is a b o u t rise into consciousness again, it corresponds to vilaya. W h e n t i completely absorbed into Citov true Self by the process of katha-päka, it is anugraha. ( Sü t ra 1 may be consulted
Introduction
or de ta ils) . cidänanda.
his practice qualif qualifie iess
the asp iran t
or
re
vikalpa-ksaya. hu ntin g-g rou nd of all kinds of of ideas th at rise rise one afte af terr an oth er like wa ves up on th e sea. e get involved in these ideas are un able to get be hin d the t he m to the placidity of the und erlying consciou consc iousnes sness. s. T e pra ctic e of vikalpa-ksaya s recomm ended for getting rid of ksobha or mental agitation, and recapturing the underlying consciousness, on the surface of which the vikalpas ha ve their play . Th is ca nn ot be done by force, force, or th at creates pa ssivity, y, by relaxresistance. This can be achieved only by alert passivit ing the citta or ind, by not thinking of any thing in pa rticu lar, and yet not losing awareness. By these practices, one acquires samäveia or immersion into th e divin e conscious consciousness. ness. In ord er th at this samäveia may be fu , perfect perfec t an d an en du rin g exp erience, one has to prac tise Krama-mudrä or details of K ra a- ud râ , ee Sü tra ). By Krama-mudrä, the experience of identification of the individual consciousness with the Universal Consciousness has to be carried ou t into th e expe rience of the ou ter orld . hi s system sys tem does not believe that samäveea to be com plete hic h lasts only so long as samâdhi (con tem plation) lasts lasts,, an d disappe ars after after one rises rises rom rom th t state . It believes believes th t th t is is perfect samäveea hic h even after after getting up from from the co nte plativ e state , it continues, an d the world no longer ap pe ars as ere 'e ar th earthy', but as app are lled in celestial celestial ligh t', as n expression, and play of the niversal Consciousness, Consciousness, an d the asp iran t ee himself also als o as no thin g t t ha t consciousness consciousness.. T n the world s no longer som ething to be shu nne d, bu t an ete rn al deligh (jagadänanda) . he n does doe s one truly acq uire akrtrima-aham-vimars'a — pure I-consciousness in which the world does not stand over against the I in opposition but is the expression of that I itself. his s the con cep tion of jïvan-mukti in this system. The wo rld-process starts from from the pu re I-consciousness of Siva. the level of m n th t I-consciousness gets identified identified ith its its physical and psychic coverings, and the world stands over against it as something different toto caelo. e task tas k f m n to re-capture that pure I-consciousness in which it and the universe are one.
Pratyabhijnahrdayanv
Surely, such such a stage can no t be reach ed all at onc e. T e system system visuali visualizes zes a hie rar ch y of exp erients ho rise rise gra du ally in th evolutionary process to the pure I<-consciousness of Siva. The normal individual is known as sakala. He has all the three After an y rebirths du ring malas kärma, mäyiya änava. After which he is the plaything of Nature—both physical and psychic, he is seized with psychic fever and tries, to know the whence whither of this life. This is the first expression of the anugraha of Siva. If he is no t very cau tious an d ind ulges in lower kinds of yoga, he may become a pralayakala. e is free from kärma mala, änava mala, but he has neither jnäna and has only mäyiya knyä. his s no t a des irable state . t the time of pralaya or ithd ra al of of the universe, every sakala becomes a pralayakala. Vtjnänäkala s an ex pe rien t of a higher stage. e has risen ris en above mäyä but is still below Buddha Vidyä, He is free from the kärma mäyfya malas but has still änava mala. has jnäna icchä, but no kriyä Above the vijnänäkala ar e the exp erien ts in succes successi sive ve ascent known as an tra , antres ant resVara, Vara, antra-m ahesv ara and âivaâiv ara tä . Th ese are ee from from all the three malas, but they ha ve va ryin g expe rience of un ity conscious consciousness ness (for (for details, the chart in Note no. 39 may be seen). It s only only to the âiv a- pr am âtâ th at every thing app ears as Siva, re I-consciousness I-consci ousness s the fons et origo of the entire world process. In vo lutio n starts from fr om the p re I-consciousnes I-consciousnesss of Siva. Ev olu tion gets bac k to the sam e p re consciousness, conscious ness, t the pilgrim goes goes ba ck to his ho e, en rich ed ith the exp erience of th e sple nd ou r f &i a he has h ad on the wa y. Veil after veil lift lifts, s, an d e s now poised in the ea rt f ea lit . may now well exclaim in the words of Abhinavagupta :
—quoted in Mahârthamanjarï p. 25.
Introduction
t s âiva âiv a Himsel Him self,f, o f un -im pede pe dedd ill and pelluc p elluc id consciousness, consciousness, ho s ever sparkling sparkling in y heart. It is H is highest Sakti Sakti erself that is ever pla yin g on the edg e of senses. senses. e entire orld gleams as tf e wond wo ndrous rous de light of pure I-consciousness. Indeed I know not what the sound 'world' is supposed to refer to,"
ANALYSIS OF CONTENTS Sùtra i : The absolute Citi (C onsciousness) onsciousne ss) out of its own free will is the cause c ause of the siddhi of the universe. Universe in this context means everything from Sadâsiva down to the earth. Siddhi eans bringing into manifestati manifest ation, on, aintena nce and withdrawal. Citi —The abs olute consciousness consciousness alo ne s the t he p ow er tha bring s a bo ut anifestation. M äy ä, Prakrti s no t the caus of manifestation. manifestati on. In asm uc h as it (Citi) s the sou rce of th subject, object, and ra än a (m ean s of pro of ), no eans of proof can prove it (i.e. it is its own source)» Sid dh i m ay e taken in an ot he r sens se nsee also. It ay ean bhoga (experience) and mokça (li er at io n) . Of these the se also al so the ab so lute freedom of th e ul tim at e divin e conscio consc iousnes usnesss s the cause. The word 'hetu in the sütra ea ns no t only cause in which sense it has bee n alre ad y inte rp rete d abo ve. It also al so ean 'means'. So Citi s also the m ean s of the indiv idu al's ascension ascension to the high est consciousness consciousness he re h e becom es ident id ent fied fied ith the divine consciousness. Citi ha s be en use d in the sing ula r to show show th at it s un lim ited by spac e, tim e etc . It has b ee n called svatantra (of free ill) in ord er to show th t it by itself itself s powerful to br ing about the universe without the aid of Maya etc. Citi is, is, therefore, th e cause of anifesta tion, the eans of risi rising ng to Siva, d also th e highest en . his ütr a strikes strikes th e key-note of the en tire book. Sütra 2 : By the power of her own free will does she (Citi) unfold th universe upon her own screen* She brings about the universe by the power of her own free will, and not by any extraneous cause. The universe is already contained in her implicitly, and she makes it explicit. Sütra 3 : This (i.e. the Universe ) is manifold because of the differentiati differentiation on of reciprocally adapted objects and subjects.
Analysi Ana lysiss of Contents
e un iverse appears to be differ different ent and anifold becau se f the differentiation differentiation of experien ts and the objec ts exp erien cThese may be summarised thus : 1. At the level of Sadätiva-tattva, the I-consciousness is ore prom inent; the experience of the universe is just in an incip ient stage. T he individu al experient ho rise risess to such a lev el of consciousness consciousness s know n as antra-mah e4vara and is dire cted by Sadâéiva. H e has realized Sadaêiva-tattva and his experience is of the form — "I am this". The consciousness of this (th e universe) s no t fully marked out from from the 'I* 'I* at thi level. At the level of fcvara-tattva, the consciousness consciousness of bo th and his* his* is is eq ua lly distinct. e in divid ua l experient who rises to this level is known as Mantreévara. The universe is clearly distinc t at this stage , bu t it is iden tified ith the Self. Mantreévara is directed by ïévara. At the level of Vidyä-tattva, the universe appears as differ different ent rom rom *I \ T he re is an experience of diversity, thou gh here here is unity un ity in diversity. diversity. Th e ind ivid ua l experients exp erients ot this stage stage are kr own own as antras. T he y are are directed by An anta -bha ttäraka. ey ha ve an experienc e of diversity diversity all round , of the universe as be ing distinct rom rom the Self (thoug h it ay still still belong to the Self). The stage of the experient below Buddha vidyä, but above Mâyâ is that of Vijnänäkala. is fiel fieldd of exp erien ce consists of e feels feels a sense of iden tity ith sakalas pralayäkalas. them. 5. At the the stage of ay a, the the exp erient is know n as pralayakevahn. e has neither a clear consciousness of F, nor of 'this', 'this', and so his consciousness is pra ctica lly that of the the void. sakala 6. From aya down to to the earth, the experient who who experiences diversity diversity all round. e average hu an being belongs to this level. Siva transce transcends nds all anifestation. anifestation. is experience is that of perm anent bliss bliss and iden tity ith every thing rom rom Sadàéiva Sadàéiva do n to the earth. ctually it is Siva ho flashes flashes forth forth in various forms of manifestation.
Pratyabhijnährdayam wh om citi or consSûtra 4 • The individual (experun t) also, tn whom ciousness is contracted has the universe (as his body) tn a contracted form. It is Siva Siva or Cit that by assuming contraction b ecom es bo th the universe and the experients of the universe. Knowledge of this constitutes liberation.
Sütra 5 : Citi (universal consciousness) itself descending from (the stage stage of) Cetana Cetan a becom es citta citta (individual consciousness) consciou sness) inasmuch as it becom es contracted in conformity with the object of consciousness. e universal consciousness itself becom es the indiv idu al consciousness by limitation. e universal consciousness consciousness in the process process of lim itation has either (1) the predominance of it or (2) the predominance of limitation. In the former former cas e, there is the stage of Vjfiänäkal Vjfiänäkalaa w he prakâêa is predominant, or Suddha-vidyä-pramätä, when both prakäea vimaüa are are pred om inant, or ïéa , Sadâéïva, An äerita-Siva . In the latter cas e, there is is the stage of Sü nya pramâtâ etc. The universal consciousness itself by assuming limitation becom es individual conscious consciousness ness Jfiäna, Jfiäna, Kriyä and ay a of tamos the universal universal consciousness consciousness bec om sattva, rajas the case of the individual. Sutra 6 : The mäyä-pramätä consists of it (i. e. citta). mäyä-pramäta also is only Citta. (though)) he is one, he becomes of two-fold two-fold form, Sütra 7 : And (though three-fold, four-fold and of the nature of seven pentads. it is Siv a imself. Con sciousness cannot can not be sundered by space and time. Since by limitation it assumes the state of the experient and the object experienced, it is also of tw forms. It also becomes three fold as it is covered with the mala pertaining to açu, mäyä, four fold, beca use it assumes assumes the nature na ture karma. t is also four prôna, (3 puryaffaka, and (4) the gross body. of (1) tünya, The seven pentads i.e. the thirtyfive tattvas below Siva down to
Analysis An alysis of Contents
the earth is also its nature. From Siva down to Sakala he also becom be com es seven fold experients and an d of the natu re of five five fold coverings (from Kalâ to Niyati). positions of the various systems of philosophy Sutra 8 : only various roles ofthat (consciousness or Self)
The positions of the various systems of philosophy are, so to speak, roles assumed by the Self. 1. e Gärväkas, Gärväkas, or instan ce, m ainta in that the Self identical with the BODY characterised by consciousness. e followers followers of yâ ya practically consider BUDDHI be the Self in the worldly wo rldly cond ition. After After liberation , they consider Self as identical with the void. e îmâmsakas also practically consider Budd hi to be the Self inasmuch as they believe the t he I-CONSCIOUSNESS to be Self.
e Buddhists Buddhists also consider only the functions functions of BUDDHI
as the Self. 5. Som e Ved äntins regard regard PRA^A as the Self. 6. Som e of the edä ntins and the ädhyam ikas regar regar 'NON-BEING* as the fundamental principle. 7. he followers followers of Päncarätra believe äsu dev a to e the highest cause. 8. he fol follo lowers wers of Sänk hya pra ctically accep t the position of the Vijfiänäkalas. 9. Som e Ved äntins accept ÏSVARA as the high est principle. princ iple. he Gram marians cons der PASYANTÏ SADÄÖVA to be the highest reality. The Täntrikas consider the ÄTMAN as transcending the universe to be the highest principle. 12 The Kaulas consider the UNIVERSE as the Ätman principle. e followers followers of Trika philosophy aintain that the ÄTMAN is both immanent and transcendent. he Sütra Sütra ay be interpreted in an other ay, ay , viz,, the experience of external things as colour etc., and internal experience as as pleasure pleasure etc . becom e a eans of the man ifest ifestaation of the essential nature of Siva or the highest reality.
Pratyabhijnährdayam limitation of Sakti, Realit Rea lityy which wh ich Sütra9 : consequence of its limitation 's all consciousness becomes the mala-covered samsann. he illill-pow pow er being limited , there arise arisess the änava mala, mala pertaining to the jiva by wh ich he considers considers himself to be imperfect. niscience be ing limited, there there arises arises kno wledg e of a fe things only. Thus there comes to be mäyiya mala, which consists in the apprehension of all objects as different. ala. Omnipotence being limited, the jiva acquires karma m ala. Thus due to limitation, sarva-kartrtva (Omnipotence) becomes kola (limited agency), sarvajfiatva (Omniscience) becomes vidyä (li itation itation in respect respect of kn ow led ge) pürnatva (all fulfilment) becomes räga (limitation in respect of desire), nityatva (eternity) becomes Käla ( li itati it ation on in respect respect of tim e) vyäpakatva (Omnipresence) becomes niyati (limitation in respect respect of sp ace and ca se) . Jiv a (th e in divid ual ua l soul) is this li ited self. hen he n his his Sakti is unfolded, he becom be com es Siva Himself. cond ition on [of empirical em pirical self), he h e {the {the Sütra io i Even in thi$ conditi individual soul) does the five krtyas like like Him (i.e. (i.e. like Siva). Just as Siva does the five fold act in mundane manifestation as an unfoldm unfoldm ent of is real real nature, so does e do it— in th a. jiva. limited condition e app earan ce of objects in a definit definitee space and ti e is tantamount to sra$\rtä (em an ation ), the r appearance appearanc e in anoth er apace apace and tim e and thus their their disappe arance to the individual soul constitutes sarhhartrtä (withdrawal); continuity the app earan ce of the objects constitutes sthäpakatä (maintenance). Because of the appearance of difference, there is vilaya (concealment). hen the object is identical ith the light light of consciousness, consciousness, it is anugraha (grace).
Sütra Sütra i He also does the five-fold five-fold act of manifesti ma nifesting, ng, relishing, relishing, thinking out, setting of the seed and dissolution. This is so from the esoteric stand-point of the Yogin. hatever is perc eived is äbhäsana sr$ti. The perception
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s relished for for so etim e. is rahti sthiti. It is withdrawn at the time of knowledge. This is sarhhära. If the object of exp erience ge ne rates impressions impress ions of ub etc., it becomes in germ the cause of tran sm igr a tory existence. This is bijävasthäpana vilaya. If th e object of ex pe rien ce s identified ith consc iousne ss, it is the state of viläpana anugraha. mean s being deluded by one s own Sutra 12 : To be a samsârin means powers because the ignorance ofthat (i.e. (i.e. authorship au thorship of the five-fold five-fold act)
In the absence of the kn ow ledg e of the five five-f -fold old act , becomes delud ed by one's own pow ers, an d thus trans igrate ever and anon. While talking of fakti, we ould do well to realize th at the highest âk lakti has the kno ledge of th e perfect *F . She is the great mantra inclusive of the letters ' to ksa' ksa'>> an d revealing the em pirical exp erient. At th is stage, she conceals th pyre distinctionless consciousness and throws up ever new forms different from one another. The empirical experient deluded by the various powers considers consi ders the bo dy , rä a etc. as the Self. Brâhm ï and other di ffer erenc enc faktis bring abo ut em anatio n an d ain ten an ce f diff and withdrawal of identity in the empirical subject (paêudaiâ). At the stage of pati\ they do the reverse i.e. bring about the emanation and maintenance of identity, and withdrawal of diffe differe rence. nce. G radu ally they brin g ab ou t the state of'avikulpa This is i s known as pu re ikalp a pow er. known as *Sämbhavopäya\ Säkta tech niq ue of un ity — Con Now follows Säktopäya sciousness. s u bb-Cit-Sakti in this context is known as Vämetvari. H eerr su kheca ri, gocari, goca ri, dikcarî, dikcar î, bhucaru bhu caru T he s e br species are khecari, b rii ng n g aabb o ut objectification of the universal consciousness. By khecarï iakti the universal consci cons ciousn ousness ess becom es an indiv idu al sub ject; by ith an inner psychic gocari iakti, he becomes endowed a pp a ra t us ; b y dikcarl fakti, he is endowed with outer senses, by
Pratyabhijnährdayatn bhücarl, he is confined to external objects. ob jects. By yogic practice, khecari brings about consciousness of perfect agency; gocati brings about consciousness of non-difference, dikcari brings ab ou t a sense sense of non-differe non-difference nce in perception, bhücari brings about a consciousness of all objects as parts of one Self. her e is a third third techn ique know n as änavopäya. When the aiêvarya êakti of the Lord con cea ls her real nature in the case of the individual a nd d eludes him by präna etc., by the various states states of wa king , dream ing etc , and by the body both gross gross and subtle, e becom es sarhsdrin. hen in the yogic process, she unfolds the udäna iakti, and the vyäna éakti, the individu al com es to acqu ire the experience of turya turyätita states, and becomes liberated while living.
Sütra 13 : Acquiring full knowledge of it {i.e. of the five-fold act of the Self) Se lf) Citta itself becomes Citi by risi rising ng to the th e status of o f cetana. he n the kn ow ledg e of the five-f five-fold old act of the Self Se lf dawns on the individual, ignorance is removed. The Citta ( individu individu al consciousness) consciousness) is no longe r d elud ed by its its own limiting pow ers; it re-captures its its original freedom, and by acquiring a knowledge of its real nature, rises to the status of Citi (i.e. universal consciousness). Sütra 14 : The Th e fire of Citi even when w hen it descends to the (lower) stage though covered (by mayo) partly partly burns the fuel of the known (i.e. the objects). liciti is non -differentiating consciousness intrinsically, intrinsically, wh is it that it is characterized by a sense of difference at the level of the individual ? e answer is that th at eve n at the level of the individual, Citi does do es ot co ple tely lose its its na ture tu re f non-dififerenti non-dififerentiation, ation, or Citi all the ultifarious ultifarious objects as kn ow n are assi ilated ilated itself i.e. in the knowledge-situation, the objects become a part and parcel oidti. s fire fire reduce red ucess to itself every every thing thrown into it, even so, Citi assim ilates to itself all the objects of know ledge. nly ow ing to its being covered by Mäyä> citi does not reduce objects of knowledge to itself completely, for ow ing to the previous impressions impressions (sarhskâras),), these objects appear again.
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Sütra 15 : In the r$-assertion of its {inherent) power it makes th universe its own Bala or power means the emergence of the real nature oîdtu Then Citi manifests manifests the ho le universe as iden tical ith itself. his s not the temporary pla y of Citi, it is rather its its perm anent nature. It is always inclusive, for for itho ut this inclusive nature of Citi even body and other objects would not be know n. Therefore, Th erefore, the practice recom ended or acqu iring the power of Citi is m ean t only on ly or the rem oval ova l of the fals identification of oneself with the body etc. attained, there is the lasting lasting Sütra 16 : hen the bliss of Cit is attained, acquisition ofthat state in which Cit is our only Self and in which ll things that appear are identical with Cit. Even Eve n the body etc. that is experienced appears as identical with CiL The steady experience of identity with it means jïvanmukti ( liberation even in this physical bod y . his com es abou t by the dissolution dissolution of ign orance on the recog nition of one's true nature.
Sütra 17 : By the development the centre is acquisition of the bliss the spirit. By the develop ent of of the centre can the bliss of the spiri be obtained. Sarhvit or the pow er of consciousness is ca lled the centre, because bec ause it is the support or grou nd of every thing in the world. In the individual, it is symbolized by the central nädl i.e, susumnä. When the central consciousness in man develops or when the susumnä nädl develops, dev elops, then is there the blis of the universal consciousness. He rein (i.e. for the developm ent of the Centre) Cen tre) the Sütra 18 : Herein
means
Dissolution of vikalpa; sankoca-vikäsa sankoc a-vikäsa of Sakti; cutting of the vähas; the practice (of the contemplation) the kofi {point) of the beginning and the end. he fir first st ethod is vikalpaksaya. ne should concentrate on the hea rt, should not allow allow any vikalpa to arise, and thus by reducing the mind to an avikalpa condition, and holding the Self as the real experient exper ient in the focus of consciousness, on
Pratyabhijnähfdayatn
would develop the madhya or consciousness consciousness of ce ntr al rea lity and would enter the turya turyätita con dition. This s th madhya-vikäsa. ain ethod of Pra tyab hijnä e other ethods d o not belong bel ong to Praty abh ijnä but are recommended for their utility. Sankoca vikäsa of iaktu Sankoca iakti ea ns ithd ra ing of of consci cons ciousne ousness ss tL rushes ou t thro ug h the gates of the senses, senses, and turn ing it inwardly towards the Self. Vikäsa êakti eans holding the consciousness stea dily ith in , hile the senses senses are allow allow ed to perceive their objects. Another way of acquiring sankoca vikäsa êakti is the practice of prasara vifräntt in the stage ürdfwa kundalinï. Emergence from samädhi while retaining its experience is prasara or vikäsa, an d me rging back into samädhi and resting in that condition is vieränti or sankoca, A third method is väha-ccheda i.e. cessation of prôna apäna by repe atin g inwa rdly the letters lett ers *ka\ ha' etc. without the vowels, and tracing the mantras back to their source where they are unuttered. A fourth method is ädyanta-koti-nibhälana i.e. the practice of fixi fixing ng th e in d at th e tim e of th e arisin g of präna and its coming to an end between the i.e. the firs firstt or he ar t an anta i.e. the distance of twelve hngers trom the point between the two eye-brows. vy utthäna which wh ich is is full of the after-effects of samädhi, Sutra 19 : In vyutthäna there is the attainment af permanent perm anent samädhi, sam ädhi, by dwelli dw elling ng on one's identity with Cit {universal consciousness) over and over again» Even on the occasion of vyutthäna, th e yog in ees ees the en tire universe dissolve in it by the process of nimilana-samädhi. T h u s he acquires per ane nt samädhi Krama-mudrä am udra), as a Sutra 20 : Then {i.e. on the attainment of Kram amudra), entering into the perfect ^consciousness or Self which, is in result of enteringinto essence cit and änanda {i.e. consciousness and bliss) and of the nature of the great mantra-power, ma ntra-power, there accrues the the attainment of lordship overone over one group of the deities of consciousness that bring about all emanation and re-absorption of the universe. All this is the nature of Siva. When one masters kramamudra etc., one enters into the real perfect I-consciousness or Self, an d acquires astery or
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lordship over group of consciousnes consciousness-d s-deit eities ies th at brin g a bo ut emanation absorption of the universe. perfect consciousness is full of light bliss. No longer is the individual deluded into considering hi body, gross or subtle, präna th e *F, he now considers or senses as the divine light within Mahe§This real T is th sarhvit, sadâêiva th real vara. This I-consciousness means resting of all objective experience within he elf. elf. t is also called or sovereignty of Will, he primary agency of everything lord ship . hi s consciousness consciousness of pure *F is the fons et origo therefore it is of great power. t is the th mantras universal Cit itself. By acquiring this consciousness, one becomes master of these iaktis that bring about the emanation absoiption of the universe.
3ff
O M — A d o r a t io io n t o o n e h o s t h e v e r y e m b o d i m e n of bliss and auspiciousness NOW (commences)
THE PRATYABHIjftÄHFlDAYA [The Secret of Recognition Adoration to Siva who eternally brin gs ab ou t th e ve processes, ho akes man ifest ifes t the ighest eality hich t the same time the Highest alu viz., is Self (which is also th e ea l Self Self of ea ch in di vi du al ) tha t is a ma ss of con sciousness and bliss. ut f the gr ea t o cean (of the d oc trine ) of eco gnition hich s th e quintessence of the secret do ctrin concerning Samkara is bro ugh t out the cream (i.e . the essenti essen tial al rt ) by Ksemaräja to nullify the poison of samsara
46
In this orld, there ar e some devoted peo ple, who are undeveloped in reflection and have not taken pains in studying diff diffic icul ultt works like like Log ic an d ialectics, t ho n evertheless aspire after Samävefa with the highest Lord which blossoms forth with the descent of Sakti. Fo r their sake, th e tr th of the teaching of lêvara-pratyabhijnâ* s b ein g ex plain ed briefly. briefly. In ord er to exp lain the univ ersa l causa lity lit y f the divin ity th at s the Self Self ( of ll , its atta ina bil ity by easy eas y ea ns, an the high reward, it is said (lit., he says) :
Sutra I. T h e a b s o l u t e Citi of its own free will is the cause of the Siddhi of the universe. Commentary
Of the universe or Viêucf ean s from from Sadâ siva etc. down to the ea rth . (In the at te r oQ Siddhi ea ns 'in effectua effectuatition* on* i.e., in bringing about sr${i or m anifestation, anifestat ion, sthiti or continued existence, and samhära or resting in th e H ighest Ex perien t. (In bringing about all this), the Highest Sakti, viz. the * This is a great and well-r well-reas easoned oned out work on Pratyab Pra tyabhijnâ hijnâ Utpalâcârya who flourishe flou rishedd in the ^th centur A.D. Prof. Leidecker translates lates even even ïsvara-praty ïsvara -pratyabh abhijnâ. ijnâ. He s unable o s e that what Ksemarâj Ksemarâj means to ay is that he s giving giving a summary f the the teachings teachings of of ïsvarapratya« ïsvarap ratya« bhijnâ.
divine consciousness—power which is absolute and of free will, consists of the highest vimarfa, and is non-distinct from SivabhattärkaP- is the hetu or cau se. I t s on ly he Citi ultim ate consci consciousne ousness—power, ss—power, comes into play th at the universe comes forth into being (lit. opens its eyelids), and continues as existent, existent, and hen it withdraw s its its mo ve en t, the universe also al so disapp ears from from view vi ew (lit. shuts its its li s) . ne 's own experience would bea r witness witnes s to this thi s fact fact (lit. in this tt The other things, viz., Mäyä, Prakrti etc., since they are (sup po sed to e) different different from from th e ligh t of consciousness can neve r be a cause of any thin g (lit. (lit. an he re ), or no t being ab le to ap pe ar owing to their suppo sed differ difference ence from from consciousness-power, they are (as good as) non-existent. But if they ap pe ar, they th ey becom e one w ith the light (of consciousness). H e n c e Citi which is that light alone is the cause. Never s th e oth er one (viz., Mäya> Prakrti) any cause. Therefore, space, time, an d form fo rm wh ich hav e been br ou gh t into be ing and are vitalized by it (Citi) are not capab le of pe netra ting its its real at ur e, beca use it s all- pe rv ad ing , ete rn al ( lit. ever risen), an d com pletely pletel y ull ull (in itself). This s to be un er stood by the import (of the Sütra).
Vimarêa s a highly highly technical terra terra of this syste system. m. See note . 20. Prof. Leidecker translates it as 'reason* (which is the dictionary meaning) . This is entirely erroneous. It is not reas reason on which which brings brings about abo ut this this world, world, nor is it absolute and of free will.
It may be objected,(If all is it or consciousness then), is not the universe universe itself itself non-existent (lit (lit.. nothin g w hatsoev er), different as it is from it (consciou sness) ? If it be maintained that the u niverse nive rse is no n-different (from (from Cit), how can one establish the relation of cause and its effect (between it and jagat if they are identical).* e answer is — It is the div ine consciousness consciousness alone ( cideva bhagavati) — luminous, absolute and free-willed as it is, which flashes forth in the form of innumerable worlds. This is what is ean t by the causal relation here. It is used in its its highest sense.§ sense.§ Sin ce this (i .e . consciou sness) alon e is the cause of consists of Siddhi i.e. anifestation of the universe hic h consists pramätr (subjects or knowers), pramäna (knowledge and its means), and prameya 25 (objects (objects or the ), therefo therefore re ppo eans of proof (pramäna) wh ose ain function is to bring to ligh t new objects, ob jects, is neither fit fit nor qualified qualified to prove th (ultimate) consciousness, (which is ever present) which is absolute, unlimited and self-luminous. This is declared in Trikasära (as follow s)
•i.e. In causal relation, r elation, the effe effect ct is believed believed to be diffe different rent m the cause. Cit is suppos supposed ed to be the cause cause of the the universe, universe, but if the univer universe se is non-different from the cause, how can it be its effect ? ( for the effect must be different from the cause). § In the highest sense, sense, the causal causal relati relation on does not mean mean success successio ion, n, but simult simultane aneous ous express expressio ion. n. The T he fl tt r of Cttt is si ultaneous mani m anifes festatation of the univers universe. e.
ftnct
fefiBT:
Ju st as (w he n) one tries tr ies to to ju p over the shadow of one 's d ith one 's own foot, foot, the he ad will will ne ve r be t the pl ac of one's foot, so (also) is it with haindavïKalä. Since it (consciou sness) is the cau se of th siddhi of the universe—as well as sarhhäia which consists in bringing about— sämarasya or ide ntity ith the highest non-jdual non-jdual ( consciousness), therefore is it called süatanträ i.e. free-willed. Its free will be ing recogn ized, it beco es th e cau se of the siddhi* (i.e. atta inm en t) f the universe, hich siddhi is of the tu re of i. e. ^li be ra tio n (fro (f rom m the bhoga i.e. experience and moksa i.e. bondage of limited experience). By repetition, the sütra should be interpreted in the above sense also. [Now the word he tu' is is take n in the sense of m ea ns . ] A ga in, vUva or universe uni verse eans (extern al object obj ectss like) li ke) blue ( tc .) (in ter na l feel feel ng ike) ike) plea sure , (li ited exp erien t) body präna etc. Its (i.e. of the VUva) siddhi (i.e ., fulfi fulfilment lment establishment) is the hetu or ean s of the aw arene ss Citi> This siddhi consists in the âveêa or er gin g in th e S elf elf wh ich is of the nature of vimarêa by gradu al oun ting, beginn ing ith pramäna or knowledge ( an d com ing to rest in the pramätä Siddhi also also means fruiti fruition, on, attainm atta inm ent, en t, perfection. It is in this sense sense that the wri w riter ter n w interprets the th e wor 'Siddht*.
so
5514» H
\\
*l
fctylld
\\
kn ow er ). By 'mean s' s eant here easy means'.f As is said in the excellent Vijnänabhaffäraka (VijMnabhatrava, v. 106) : "The consciousness of object and subject is common to all the embodied ones. Th Togins, however, how ever, have this this distinction distinction that they they are are mindf mindful ul of his his n'» n'» (i.e (i .e . th e ob jec t is alw ays ay s related relate d to the sub ject; without this relation to the subject there is no such thing*as an obje ct. e yo gi s alway s con scious of that witnessing awaren ess rom rom w hich the subject arise arisess and in hich it finally rests). Citi (consciou sness) used in the singular singular (in (in the sütra) deno tes its its non -li itation itation by space, time time etc., (and thu s), shows the unreality of all theories of dualism. The word svatantra (abso lute, of ree ree ill) (in the sütra) points out the fact that suprem e pow er s of the essence of cit and thus ex ting uish es it from from the doctrine of Brahm an (i e. Säiikara Vedânta, where the it is considered to be no n-a ctive). he word viSva etc. declares that it (Ctt) has un limited power, can bring abou t every thing , is is an easy easy mean s (for (for em an cipa tion ), and is the great reward (i.e. it is an end in itself).
thinks.
'Sukhopâya does not mean 'way to happiness' as Prof. Leidecker
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ffîîcf But here a question arises—If Citi is the cause of the universe, it ould presuppo se ateria l cause etc., (in ord er to brin g abo ut this ap pa ren tly di eren erentt univ erse) an d (thu there would be) non-aba ndo nm ent f dualism. duali sm. pprehen ding this (question), he (the author) says :
Sutra Sutr a « By the po er of he r o n w il l (a lo e), she (citi) unfolds the universe upon her own screen (i.e» in herself as the basis of the universe)» Commentary Svecchayd e. by the po er of her own will, n ot by th will of ano ther as (is (is ain tain ed by) the Bra hm an do ctrine an d similar (system s). oreover (the phrase) 'by the pow er of her own will' implies (that she brings about the universe) by her power alone, not by eans of (any extraneous) ate ria cause etc. In this way (i.e. on th e presu ppo sition of ate rial cau se tc .) , f the aforesaid abs olu te, free free ill s den ied to he Cit-ness itself would not be possible (i.e. (i.e. Citi), and free will are inseparable). Svabhittau means on her own screen (i.e. in herself as the ba sis ), no t an yw he re else. el se. She unfolds the previously defined defined un iverse (i.e. from from Sadâéiva dow n to the ea rth ) like like a city
U
\\
I 3
in a irro r, hich thou gh non-different from from it appe ars as Unmilana ean s only akin g explicit different. expli cit ha t is already lying (implicit) (in citi). By this is ea nt the existence of the universe (in citi) as identical with the light ah). ow in ord er to ak e clear th e na tu re of the universe ea ns of ana lysis, he (the au th or ) says says
S û t ra r a 3 . h a t ( i.i . e . t h e ive rs e) is ifo ld e c a u s e o f t h e d i f f er e r e n t i a ti ti o n o f r e c i p r o c a l l y a d a p t e d ( a n u r ü p a ) o b j e c t s ( g r âh âh y a ) a n d s u b j e c t s ( g r â h a k a ) . Commentary
) m e an a n s t he h e u n iv i v e rs r s e 'nänä' means manifold. hy (manifold) ? Because of the differentiation differentiat ion \bheda) between objects and subjects which are anurüpa i.e. in a state of reciprocal ad ap tatio n. e correspondence or reciprocal ad apta tion and subject now follows].
f object
Just as in the Sadähva prin ciple , (there s the experienc of) the total universe (Viéva) as an object {grähya) of the
:
^Rl dikW^kl
nature of para-para i.e, bo th iden tical an d different different,, (a stage in which the experience is of the form 'I am this'} (in (in hic h) the experience is dominated (äcckädita) by the Consciousne3S (ahantä), and (in which the experience of) this-ness f (idantâ) is (yet) incipient (aspkufa) , even so there is the group of experients (pramätärs) , called mantrarnaheêvaras who are governed by the blessed bles sed or d Sad aéiva, and whose existence in that state is brought about by the will of the highest Lord. Just as in the lêvara tattva (principle), the entire universe is apprehended (grähya) (in the form, am this") where both the consciousness of I (ahanta) and that of this {idanta) are simultaneously distinct (sphuta), even so consciousness of) of) the gr ou p of ind ivi(tathävidha (tathävidha eva s (t e consciousness dual experients, (known as) mantreêvara, governed by venerable Isvara. In the stage of idy â or Su dd ha Vid yä , jus t as there are the exp erients, called an tra s, of differ different ent states stat es to ge the with any secondary seco ndary distinct dist inctions, ions, governed by na nta bh attâra ka , even so th er e s as an object of kno ledge (prameya) one universe whose sole essence consists of differentiations. Above âyâ (an d below below S udd ha V idy ä) are the experie nts, called ijnänäk alas ho are devoid of (t e sense sen se of agency (kartrtä), and who are of the nature of pure awareness {Suddha-bodhätmänah) . Co rrespo nding to them s their object
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of k no ledg e or fiel fieldd of ex pe rien ce {prameya) which is identical with them {tadabhedasäram) (consisting of) sakalas statess- of pralayäkalas known to them (paricita) in th ei r p rev iou s state existence (pürvävasthä). At the stage of Maya, (are) the experients of void (Sünya) tf pralayakevalins who & fiel fieldd of of ex pe rien cs pr ac tic al ly consists the insensible which is quite appropriate to their state. (After the pralayäkalas) are stationed the sakalas (from ) up to the e arth w ho re diff di ffer eren entt om every every thin an d limited^ limited^ an d hose fiel fieldd of e xpe rienc e s as lim ited different as themselves (tathäbhütam).** Siv ab ha ttâra ka , how ever, wh o transcen ds all these t hese (i.e. all the experients experients from antram ahe éva ra to Sa ka la), wh o s constituted only of prakaêa (light) has states states or m odes w h re on ly of the for form m of prakäia (light i.c consciousness). Again in bl ss ul Pa ram aéiv a (highest âiva ) ho bo th transcends th un ive rse d is the un ive rse , ho is high est blis blisss an d consist consist of a mass ofprakäfa (light i.e. consciousness) flashes the entire universe from Siva down to the earth in identity (with Parama S i v a ) . Actually (in that state), there is neither any other subject (grähaka) nor object (grähya). Rather what is practically meant tobe stated (abhihitapräyam) is this that in actuality the hig he st blissf blissful ul Siv a alo ne ma nifests nifests him self in this ay in numerous forms of multiplicity. As the Lord has the entire universe as his body, so
SRTTCfT-
S ü tr tr a 4 . T h e ( i n d i v i d u a l ) e x p e r i e n t l s , i n citi or con scio usn ess is con trac ted s th e un ive rse (as his body) in a contracted form.* Commentary
e agnificent high est Siva des iring to man ifest th universe, hich lie liess in H im as iden tical ith Himself, in the orm orm of Sadäsiva an d oth er ap ro ria te forms fo rms flas flashe hess forth (prakäfamänatayä sphura ti at first as non-different from t^ie light of consciou sness) (prakâfâbkedena) bu t not expe riencing the un ity of consciousness consciousness (in w hich the un ivers e identified ith consciousness) (cidatkyarakhyätimaya) ,§ of which state anäErita-üva is only another name, (anäfrita-Sivait sel paryäya)^ an d being (as yet) ore void th an the void itsel om the p oin t of view of an y ob jective anifesta tion) en H e unfold unfo ldss Him self in the totality of anifestations anifestati ons viz., principles (tattvas), worlds (bhuvanas), entities (bhâvas) their respective experients (pramätäras) that are only a solidified form (äSyänatärüpa) of Cit-essence. Leidecker ker translates translates it in th^ fol fol owing owing Prof. Leidec
ay: ay : "has "h as cetana ceta na,, whic is qualif qualifie iedd by the contracti contraction on of iti, been been ormed ormed of the contracted iverse". ve rse". This hardly mak s any senâ senâe. e. Akhyâtx is that state which or the time time being negates negates or keep keepss away (Siva svarüpäpohanam) from ai the consc conscio iousn usnes esss of his full full atur at ur (Siva gives a cu ous^ ous^ translation trans lation of this sentence, sentence , viz e is Prof. Leidecker gives their true natu na ture, re, when when they disti distinguish nguish themsel themselves ves by not having lost lost the savour of cit". Cit-rasa do s not mean 'the savour savour of cit,' but the essence of t, and âêyànata does does not mean non-distinction, non -distinction, but bu t solidi ficati fic ation on,, i.e. i.e . concrete concrete manifest manifestati ation on of the subtle subtle esse essenc ncee (ctf-rasa). asais as ais sap sap or juice juice in this this context, and sugg sugges es s that as liqui liquidd juic may be solidified, even so may assume concrete manifestation.
«FFTÇçf
As thus the Lord is universe-bodied (bhagavän viêvaêarirafy) so the (individual) exp erien t also, because of cons consci cious ousnes nes bein g con tracte d, has the bo dy of the entire entire universe in a con tracted form even as the vaia tree is in a contrac ted form form in its seed se ed . So does the Siddhâ nta (the settled doctrine doctrine of the system) system) say : "O ne bod y and em bodied bo died really really include all the bod ies and the embodied." Tnhromata* also declares that the subject or self becomes the universe in a contracted form. Beginning (thus) :
"T he bod y isis of the forai forai of all gods go ds hear now, concernin g it, it, y dear. It is called earth because of its solidity, and water because of its fluidity," it ends by saying. "The three-headed Bhairava is present in (säkfät vyavasthitah) , pervading the entire universe."
person
T ST^«INC«HCI WWW
g T fipfoï I—çf?î ÇRÎ ^T^Pt I«i«e«i«eiOTî
ffiî I
HeFe this is is the im plica tion. T e exp erien t or subject identical with Siva whose body is the universe, because light (of consciousness) consciousness) s his tru e at ur e, an d because of the reasonings ing s f the Ägam as (just) en tion ed ; only bec ause of his (Siva's) Mäyä-Sakti he (the experient) ap pe ars as co ntra cte d, because his real na tu re s not manifested. on trac tion also, n (close) (close) co ns ide ratio n, consist consistss of (consciousness) only, since since it s m anifested only as of the tu re of it otherwise (i.e. in the absence of its being manifested, and it can be manifeste festedd only w hen it s of of the at re of of con sciou sne ss), it beco es ere no thing. hu s every subject subj ect s ide ntical ith reve red Siva whose bod y s the unive rse. t has be en said by my self (elsewhere). "If it be said that akhyäti or nescience is that which never ap pe als i.e. i.e. which s never experience d, then ap pe ara nc e, or know ledge a lone rem ains. If it be said tha akhyäti does appear i e. s exp erienced (in some form ), then (ob viou sly) bein g of the nature of knowledge, knowledge alone remains. With this intention, the identity of the Jiva (the individu al exp erien t), and Siva Si va (the (t he universal exp erien t) has been declared in SpandaMstra (in the verse) starting with :
ÏÏ:ftw:
:; —çfèf vtfo'uifft
ttÇcf ÇcfcT cT I f u
"Because thejz^ß is identical with th whole universe", and concluding with (the line) "Hence whether in the word or object or mental apprehension there is no state which is Si S ivv a" a "** [Spartdakärikä of V a s u g u p t a Nisyanda, 3-4.]
Kn K noo wl w lee dg d gee of this truth alone constitutes liberation; want knowledge of this truth alone constitutes bondage. This will surely cleared later on (lit., this will come to p aassss )).. An objection might raisedviz., he subject or experient uikalpa is due of th n a t u r e of vikalpaf* du e to Citta.** Citta being there (i.e. being n at u re f th subject), how can he (the subject) be of the n at u re of Siva.f Apprehending (su*ch an objection), (a ( auu th t hoo r) r ) in oider to settle (the connotation Citta itself, says this "Therefore, if one •Prof. Leidecker gives peculiar translation reflects deeper on the meaning f the the words, (one becomes aware that) this is not not the the condition, not the one that Siva." The last sentence— "this is not the condition Siva" meaningless. ot being able to understand th meaning, he calls th text itself unintelligible in his note on . 11 . The text is not at all unintelligible. Th simple meanin ''There is no state which is not Siva". Siv a". Another reading of the last half this line is— na sâvasthâna yâ Stvah? f What th objector means to say say is this : The subject goes on makal kinds ofiikalpas, for he does all his thinking by means citta, an the nature of citta is to form vikalpas. long as the citta lasts, w can can the subject be of of the nature Siva whois ntrvihalpa
ftrfàfar *
59
T r>fNa, %tfk §
WT^çft
cTOT
Sütra 5. " C i t i ( u n i v e r s a l c o n s c i o u s n e s s ) i t s e l f d e s c e n d i n g f r o m (the s t a g e C e t a n a (the u n c o n t r a c t e d c o n s c i o u s s t a g e ) e c o m e s G i tt t t a ( in in d i v i d u a l c o s c i o u s n e s s ) i n a s m u c h as it e c o m e s c o n t r a c t e d ( S a n k oc o c in in i ) conformity with objects consciousness (cetya) Commentary
Truly speaking Citta (individual consciousness ) is not anything else, rather it is the exalted Citi (Universal consciousness) itself. Now, when Citi concealing its real nature accepts contraction or limitation, then it has only two aspects. Cit, Sometimes it flashes forth with predominance subordinating to itself limitation which ha m a d e its appeara n c e ; sometimes (it appears) with predominance of limitation In the case of Cit being predominant in its natural state, and there being predominance of prakäsa only (without vimaria), its pramätr, or experient is Vijnänäkala. In the case of bo th prahäfa an vimaria being predominant, * the experient is vidyäpramätä' Even in this state (prakäfa-parämarsa-
*Prof. Leidecker given very curious translation this, viz., **But when th (divine) light being impaired". This neither conveys an sense; nor is it borne out by £ny linguistic grammatical consideration. Prakasa^parâMaréa-pradhanâtve means 'in the case prakaia an virna both being predominant'. Here 'parämarea is synonym 'virrtarJa*.
pradhänatie) , as th e co ntr ac tion (of (of consciousness) consciousness) s gr ad ua lly less, there are the stages of Isa, Sadäsiva and Anâérita-Siva. city however, acquired through effort of In the predominance contemplation (samädhi) th e know ership of the pu re pa th reac hes the highest hi ghest degree by stages.!
Where, however, contraction or limitation (of cit) is predominant, there occurs the knowership of the Void etc. This being the position, citi (the universal consciousness) from its itself, in th e form of the lim ited sub ject, de sce nd ing from stage of cetana (universal consciousness), disposed towards comprehending objects, being limited by its objects of consciousness, like blu e (i.e. (i.e. ex ter na l objec t of con sciousn ess), pleasu re (i.e. in te rn al obje ct of consciousness consciousness)) etc . be ing limite d by
Prof. Leidecker has translated 'tanutäyäm as corporeality*. This is simply simply absurd. absurd . The text, very very clearly clearly says, Sankocasya tanutâyâm ha-sadä
Jwa-anäsnta-rüpata i.e. i.e . in the ca e of the tanutä of contraction, there are the states states of of ïsa, ïsa , Sadäsiva Sadäsiva and Anâérita-âi An âérita-âiva. va. If tatiutâ is to be translated as corporeality, as Prof. Leidec Leideckef kef has done, don e, it would mean that tha t the state statess f Isa, Sadäsiva etc. etc . get more mo re and more corporeal. This would be the height of absurdity. absurd ity. Tanutähere means attenuation npt corporeality. The idea is that Ctt-pradhänatva (predominance of çit) is either natu(sahaja) or acquired acqu ired through throug h the ef ort ort of Samädhi Sam ädhi (Samädhi-prayatnopärjita). In the predominance o cit which which is f the the natural na tural type, there may be either predominance of prakâia only in which case, the experient is Vijnänäkala or there may be predominance of both prakäsa an vimarêa in which case the experients are the Vtdyäpramätaras. it acquired through the effort of In the case case of predo inance Samadhi, the ïuddhâdhvapramatïïras reach the highest degree by stages
ÏÏ
:
both limitations (i.e. external and internai objects of consciousness) becomes citta (indiv idua l consciousness). s has it been said in the excellent Pratyabhijnä. Jn än , Kriyä and the th e third Sakti Sakt i Ma ya f the ord tamas in the case of Paêu (the (Siva) appear as sattva rajas ind ivid ua l ) in res pe ct of th e ob jective rea lities hic h ar like like is (Lo rd's) own lim bs. By this and other such statements, (it is clear that) Citi (universal consciousness) which s f th e na tur e of of abso lute freedom freedom and wh ich has the pow ers jnäna, kriyä, mäyä appears owing to excess of limitation pa$u(the in the state of pa$u (the individual soul) as Citta (individual contamas. sciousn sciousness ess)) hich s of th e tu e of sattva, rajas, his has been state d in Pratyabhijnä (i.e. ïsvara-pratyabhijna of Utpala-deva 1.4, 3). Because th e ind ivid ua l consciousness consciousness is, even in th e st at of Vikalpa, of the na tur e of the highest real (i.e. (i.e. iv theiefore w ith a view vi ew to pu rsu ing th at (tat i.e. the Highest R e a l ) , it ha s bee n said in th e exc ellent Tattva-garbha-stotra.
ffrT U K
% \\
(?
(?—0
"Therefore in all those who are pursuers of the Highest Truth, th self-luminous character their omo t nature natu re never disappears (in *ny condition)**. In view f th fact that ciita alone is the real nature Mäyäpramätr, it is said—
S ü t r a 6. The M ä y a p r a m ä t r Citta).
c o n s i s t s of t (i.e.
Commentary Citta is p r e d o m i n a n t in the sphere of life nd body. sphere of the void vo id also consists of the sarhskäras (impressions, dispositions) of the Citta, otherwise one who awakes (from experience of the void) would not be able to fo ow o ne's d uties Therfore, mäyapramätr consists Citta only. ith this th is pu rpo rt, Sivasütras, while discussing reality {vastu-vrtta-anusärena) having said that universal consciousness (caitanyam) is th Self, it is again said that "individual consciousness (cittam) is discussing th characteristics of self" when th occasion mäyapramätr arises.
63
va ii
5
^I^^ Ï'JHM TÎ:
Since WMA:^ or libe ratio n s possible possible only by r co rr ec know ledge of the true na tu re of the Self, and transmigration (from life to life) (samsara) s du e to an incorrect know ledge (the reo f), therefore therefore s it propo sed to analyse th e tru e tu re of it (i.e. (i.e. the Se ) bit by b Sutra « An d (though) e is on e, h e s o t w o f o l d f o r m , th th r e e f o l d , f o u r f o l d , a n d o f t h e n a t u r e o f seven pentads. Commentary
Fro m the po int f view view f ha t has alre ad y be en defidefiit is the nitely nitely sta ted, exa lted é iva only w ho is is of of he" he" at re on e tm â an d no ne oth er, bec ause the light of consci consciousn ousness ess cannot be divided by space and time, and the merely inert cannot be a subject.*
* The meaning is — jada or the merel merelyy inert can onl onlyy be an object object o experience, not a subject subject f experience.
inc e consciousness (lit., (lit., lig ht of consciousness) itself, through he sovereignty of its free will, assumes limitation of präna etc. and the state of the experient of limited objects, therefore is it that it is of twofold form, viz., the manifester i.e. the light of consciousness, limited manifestation. O w i n g to its being covered by the mala* pertaining to anu, rnäyä, nd karma, it becomes threefold. It (also) becomes fourfold, because of its assuming he nature of (1 Sünya* (2) präna (3 puryatfaka™ and (4) the gross body. The seven pentads i.e., the thirty-five tattvas (principles), from ai va down to the earth ar (also) it nature (or sap ta panca in the sütra may be taken separately as seven nd five). So from Siva d o w n to sakala, consciousness consists heptad of experients.§ Though its essential nature is t h a t of cit (consciousness), änanda (bliss), icchä (will), jnßna (knowledge), kriyä (action) — a fivefold nature, becomes form of another pentad, limited as it becomes by the coverings of kalä> vidyâ, räga, käla, nd niyatif* owing to he akhyäti (nescience ). hu s only only when it is recogni recognized^ zed^ th one Reality which is only Siva becom es thirtyfive thirtyfive princ iples,
The seven expenents are i âiva-pramâtâ,
3 Mantresvara
Mantra,
Vynânâkala,
Mantra-mahesvara Pralayâkala, and 7 Sakala.
: :'
seven experients, a pentad of five powers consisting of it etc., only then does it becom e a b estower of o f (spiritual) (spirit ual) li er ty otherw ise (j.e. (j.e. in the abs enc e of this rec og nit ion ) it is th cause of samsara (passing on from existence to existence). And so
S ü tr tr a « T h e p o s i t i o n s o f t h e v a r i o s te s of ph ilosop hy are only va riou s ro les of tha t (Conscious* ness or Self) Commentary
The positions i.e. the settled conclusions of all the systems of philo sop hy , viz Cärväkas and othe rs ar , so to speak , this Self' Self'ss assum ed roles ac ce pt ed of his ow n ac co rd like like th e roles accepted by an actor. Thus the Cärväkas (i.e. follower followerss of ärv äk a system ain tain th at the Se f s identical with the body cha racterize by consciousness. The followers of Nyâya etc.* consider Self s long as it s in the orldly co nd ition , as pra ctica lly id en tic al *
y etc s to be understood Vaiêeitha.
fë^m:
w i t h buddht (intuitive faculty ce rtain know ledge) wh ich is the substratum of knowledge, other qualities. liberation w h e n buddhi disa pp ears , they reg ard Se as almost identical with th void. followers M ï m à m s â re also tied down buddhi i n a s m u c h as they think that wh at is known in the cognition f T veiled by the upädhis i.e. the limiting conditions of pleasure pain, is he Sel followers Sugata Self. f. also stop ith only functions of buddhi, maintaining that the fundamental principle is only continuum of cognitions. Some of the followers of Vedânta regard präna (the vital principle) as the Self. The Brahmavädins (advocates of the V e d a ) wh consider non-being {abhäva) as the fundamental principle on the ground (o he Up anisadic dictum) that 'all this was originally nonbeing', accept position oi the void, and are (thus) landed also in the same position. it. Th M ä d h y a m i k a s The Pâficarâtras highest cause (prakrh)
(believe) tha t L ord âsude va is the 68 like sparks th individual souls
:I
of him, and so assuming the individual souls as transformation of the highe st cau se, they they clm g to the non-m anifest (as the source of every thing). The Srvikhyas an d othe rs (of similar views) views) clin g to the stage characterized mostly by the Vijfiänäkalas. th er knowers f ed ân ta cling cli ng to îsva ra-p rinc iple (as the highest) status, (de pe nd ing as they th ey do on the pa nis ad ic dictum)—"Being alone was there in the beginning." The exponents of Vyäkarana, considering Ätman (Self) principle as Sabda-brahmari in th e form of pasyantf ttr ib te the highest reality to the status of ï Sa dâs iva. Likewi Likewise se othe r syst systems ems m ay also also be inferred (t o rep res en only only t f our syste ). Th is has also al so been described described the Ägamas (in the following verse) : "The "T he Buddhi Buddhist stss rest rest content with with the Buddhi principle, the rh tas" ta s" with thegtmaf, the Veda-k Veda-knowe nowers rs wit w ithh the Purusa Purusa and the Päncarätrikas Pänc arätrikas with avyakta"
?lfVi*iH ilil^ai: sfcï
The Tântrikas m anitain tha t the ätman principle transcends the universe. Those who are wedded to the sacred texts of Kula etc. consider that the ätman principle is steeped in the univ erse (i. e. th t the univ erse s only a form form of th tm an ). e knowers of of Trika philosophy etc., however, ai tain that the ätman princ iple s bo th im an en t in the universe and transcends it. s of the on e ivin e who se essence essence s consci consciousne ousness, ss, all these roles a re displaye d by his abso lute will, (a ) th difference differencess in the roles ar e du e to the variou s gr ad ati on s n. which that absolute free will either chooses to reveal or conceal itself. The refore there s one Ä tm an only only pe rva ding all these (roles). Th ose of limited vision, visi on, how eve r, n various pa rts are cau sed to identify identify themselves w ith th e various ( lim ited )*st )*stage age by His will on acco un t of of hic h, even th oug h hen it s ad clea r th t th e th e essential reason of of the erroneo us conce pts of the preceding experients lies in their identification with the body etc., they are unable to comprehend the great pervasion (of the tm an ) described abov e (by Trika philosophy, viz., that the Ätman s bo th im an en t in the univers uni versee and transc ends it) unless the âakti of the ighe st descend up on them them (i. e. ithou t the grace f the ig es t) . As has been sa d—
ifin ^Nf *T
ÏÏ^SS^xT TT
Il
who are are coloured (i,e. whose minds ar "The Vaisnavas others who coloured) by the attachment colour Vtdyâ**do know the highest God, th omniscient, full knowledge. Likewise, ^it has been said) in Svacchanda Tantra (ioth Patala, verse 1141
It
only Mäyä which whirl wh irlss these these (followers (followers other systems«) round desire to obtain liberation (mok§a) in non-liberation (i.e. in those disciplines an scriptures whic w hic ar incapable offering liberation)" etra Tantra, 8t Patala, verse 30 and also, (it has been said in etra "Those who who ar attached to the limited as the Self (e.g., th body as Self, Self, th buddhi Self etc.) do not reach th highest stage Siva".* Also (There another interpretation f t sütra Darêana is to be interpreted, not merely as knowledge; no t as a system of philosophy, sthid not as stage, but as inward cessation; bhümikä — not as role, but as means — the whole interpretation is as follows) :The
ätman do not reach translation — *'The *'The worshipper worshipper *Prof. Leidecker's translation the highest place*' is to say say the least, highly misleading. It is not the the Self vvho do not reach th highest stage, but those worshippers f the who consider consider th body, buddhi etc. etc. as Sel Self. f.
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sthitis i.e. the inward cessation f all da rsan as i.e. i. e. all em pir ica knowledge, e.g., the experience of (an external thing as) colour^ like blue, or an (inner) experience like, pleasure etc. becomes a ean s of th e anifes tation of th e essential na tu re of ta i.e.> Siva ho s of the tu re of consciousness an d mass of bl hen ever the ex tern al form form (of consciousness) consciousness) comes to rest in the^essenti the^es sential al na tu re of the kn ow er ), the re ensues ensu es th cessation of the external thing (szriihära) , res ting in con dition f in ne r peac e, and then then com encem ent f a co ntinuous series of various experiences (sarhvit-santati) which will be arising anew (udesjyat) . Th us.this venerab le turiyä** (fourth) consciousness consciousness whose at re it s to hold togeth er em anation^ ai te na nc e d re- ab so rp tion flas flashes hes forth cease cease essl esslyy (l ith ou t successi succession) on) now sen din g forth divers ities of variou emanations (created things), and now withdrawing (them) — alway s em ac iate d an d ye t alway s full, full, of bo th forms forms (i.e. th em ac iated an d ul ) an d also no t un de rgo ing any of thes forms.* It has be en said in Sri Pratyabhijnä-fikä — " W h e n re-a bso rbin g the ob jects, she (Sakti) f ashes ashes (lit . rises rises)) (in
•This exhausts all the four alternatives. The idea is that though turîyâ projecting things out of herself herself (which hows hows that tha t she she is Samvid goes on projecting perfect perfectly ly fu l and ric ), and re-absorbing re-abso rbing them into herse herself lf (which ows ows that th at she s deplete depletedd and must take back back things things in order to make up her loss), yet in herself she transcends all these alternatives.
ç. ii
n a t u r e ) , nd so she is full."f full."f Th is ven erable (p ow er) bein resorted to m o i e more makes devotee her own step step. ätman (Self) who wh o is as described (above), who has (such) greatness, how is it said to be an ana (jiva) covered with mala* enclosed with kalä other kahcukas, sarhsärin (transmigrating from on life to a n o t h e r ) . answer to this qu q uee st s tii on o n)) , it is said (lit. he, the author says)
Sütra 9. In c o n s e q u e n c e of its l i m i t a t i o n §akti,§ reality which is all c o n s c i o u s n e s s , b e c o m e s the mala-covered samsärin. Commejitaiy
W h e n the highe st Lo rd who se ver y ess essenc enc is consciousfree ill, pe rv as ion of n oonn-- dduuaa llii ty t y,, nd ness, conceals by His free assumes duality all round, then Hi will other powers, Prof. Leidecker says that avaleha (i.e. licking) meaningless meaningless here an suggests th reading avahela. ut th reading ai aleha perfectly correct. It means licking, devouring i.e. re-absorbing th objects. Space, time and objects ar devoured Turvyä which only I-cons I-consci ciousn ousness ess remains. rem ains. Prof. Leidecker translates cid-vat cit-like. The vat suffix does notconnote likeness here, bu means 'full of cidvat means th ultimate Principle which is all consciousness. Siva is not ttf-likc but all at. Ksemaräja also also explains e xplains cidvat "ctdätma" in his commentary this Sütra.
72
tho ug h essential essentially ly non -limited assume limitatio n. he on ly does this (so ul) becom e a transm igra tory tor y bein g, covered with mala* s th e ill-pow er of the Absolute) whose sovereignty soverei gnty s un res trict ed , assum ing lim itation , becomes äqava-mala, hic h consists consis ts in its its con sidering itself it self imp erfect. In th e case ca se of) of) kno ledge-p ow er, owing to s beco ing gr ad ua lly limited in the orld of differentiati differ entiation, on, its its om niscience becom es red uc ed to kn ow ledge of a w things (on ly). By assum ing extreme limitation begin ning ith the acquisition acquisit ion of an inner organ, and organs of perception, it acquires mâyïyahich consists consists in th e a pp reh en sio n of all objects objects as rnala different. n the case of) of) ac tio n-p ow er, its its om nip ote nc e, in this th is few things (only), and starting with assuming limitation in the form form of org ans of ac tio , it becom es extremely lim ited, an acquires kärma-mala hic h consists consists in do in g good or evil. Thus by accepting limitation, the iaktis (powers) omnipotence, om niscience, p erfection, erfect ion, eternity , omnipresence ap pe ar respectively as kalâ (l ( lii mi m itt ed e d ag a gee nc n c yy)),, vidyä (limitation in respect respe ct f kn ow ledg e), räga (lim itat io n in respe ct of desire) käla (limitatio n in respect of tim ), and niyati (limitation in respect of spac e an d cau se). Thus constituted this (ätman or Self) is called sarhsärin (a transmigratory being), poor
73
I?
in âa kt i. W ith the (ful (full) l) un foldm en t he is âiva himself
f his éaktis, however,
ell, isis ther e any ark ap pro pria te to Siva-state Siva-state by hic h the Self Self even in th e
Sutra Sutr a 10. 10 . "E ven in th is co nd ition ( of th e em ir ical se lf ), e (the individual) do es the five kr tyas deed s) like im (i.e. like Siv a).' Commentary
Here, the distinction between the Iwarädvqya philosophy from (that of) the Brahmavädins lies lies in this — th t the div ine whose essence essence s consciousness* consciousness* always reta ins his au th or sh ip of the fivefo fivefold ld ac t hic s n acco idanc e with ha t has been stated by the grand Svacchanda and other disciplines Svacchanda Tantra of Saiva philoso phy ), viz., viz., (V ide 1st 1st P ta la , 3rd 3r d ve rse) rs e) I b w o he ) Div ne who who br ngs about (i) emanation (srfft), (2) re-absorption (samhära) , (3) (3) concealment * Gidâtman does not mean n/-hke as Prof. Leidecker has translated it, but 'whose essence is or consciousness' co nsciousness'
world (sthitt) who dispenses, (5) grace (vilaya), (4) m aintenance f the world (anugraha) and who destroys the affliction ofthose who have bowed down (to Him)".* Ju st as the Ex alted e (Siva) by the proce pr ocess ss of expan sion in the extrinsic course (i.e. mundane manifestation) brings ab ou t em an atio n etc., hich are an unfoldm ent of his rea l tu re , so does e car ry out the ve processes processes even in th condition of samsara, by lim iting is consciousnessconsciousness-power. power. So that (as it has been said) (in Ifvaraßralyabhijnä, VI Ähnika, 7th verse). "This "T his being being the positi position on (tat evam, here means, tat evam sati), even in the empirical state (vyavahare'pi), the Lord entering entering into in to the body body etc. etc. causes causes the object objectss (lit. collecti collection on f object objects) s) to appear outwardly by is ill ill though though appearing within Himself.*' (The fivefold processes in the condition of the world are shown below). hu s acco rding to the view-point of Pratyabhijnäkänkä> he n the gr ea t ord ho s consciousnes consciousnesss (lit . w hose form form s consciousness consciousness)) en ter in g int o the sph ere of the bo dy präna * Curiously enough, Piof. Leidecker has translated pranatäiti-vinäsanam as 'him whom whom destruction f sorro sorrow w isis subordinated' subo rdinated' which hardly makes makes any sense.
STAT ST ATOR OR SHT SHTOf OfaRT aRTTT
^
T
fet^ fe t^'ç 'ç
f^T f^ T
Wç
etc. on the occasion occasion of the atte ntio n bec om ing ex tern al, m akes objects objects like like blu e etc. ap ea r in definite definite spa ce, tim e etc . the n ith reference to ap pe ar an ce in definite definite sp ac e, time etc ., it s is act of emanation (sraftrtä) , ith refere ref erence nce to the ap pe ar an ce of the objects in an ot er space , tim e etc , it s is act of withdrawal or absorption (samhartrtä) . With reference to the actual (continuity of the) appearance of blue etc., it is His act of maintenance (sthäpakatä) . W ith reference to its its ap pe ar an ce as different, different, it s His act of of c on ce alm en (vilqyakäritä) With reference to the appearance of every thin g as iden tical ith the light (of con scious ness), it is His ac t of gra ce (anugrahitrta) . As to how the Lord is always the au th or of of the five fivefo fo d act, I ha ve extensively extensively de on stra ted Spandasandoha. Thus this authorship of the fivefold act occurring within one's own personal expe rience, if purs ued steadily steadily ith rm un de rstan din g, reveals reveal s the Lo rd's greatness to the devo tee. The refore, those those ho always al ways pon de r over this (f vefo vefo d a ct of the rd , know ing the universe as n unfolden t of t he essential essential na tu re ( of consciousness), bec om libera ted in this very life. life. Th is s ha t th e ( sacred ) tra di tio maintains (ityämnätäh). Th ose who do not p on der like like this,
76 ^
t
ef
t
\\*{o\[
II ^ II r :? ", cîrr CCCÎ H'ïïtà; cf^TT seeing all all objects of ex pe rien ce as essentiall essentiallyy different, re ain foi ever bound.* Th is s no t the only od e f the au tho rsh ip of the fivefiveold old ac t, th ie exists exists an ot he r esoteric od e, besides this . So, he says ( i. . it is is said) Sü tra 11. As anife sting, relishing, experiencing seif, s e t t l i n g o f t h e s e e d , d i s s o l u t i o n , t h e s e . Commentary
he se i.e. these fivefo fivefold ld acts, he does—this is (syntactically) co nn ecte d ith the prev ious. rom the p oin t of view view of the highest end (ynahärthadictya) whatever appears through sight an d othe i (pe rcep tual functions) is, is, o to speak) emanated (srjyate) (this is äbhäsana or anife sting). An
*Prof *Prof Leidecke Leideckerr give givess a very very curious transla translation tion of this this "Tho "T hose se,, however who do not n ot likewi likewise se behold the totality tota lity f objects objects differenti differentiated ated A here" her e" — his s just the opposite opposite f what s eant. ea nt. In fact fact,, comma is implied after tathä. This Th is s the reading adopted adopted by the Kashmir Sanskrit Series.
WH'WH WH
77
5
object object being thus em ana ted (i.e. bro ug ht forth for th into appe ar« a nncc e) e ),, he n (t e Sel ) ith ou t sh utt ing of the eye relishes relishes it or som e tim e, it s m ain tai ne d (in (in exp erien ce) till till the by the go de s of ain ten an ce . (Th is relishing of the ex pe rien ce for sometime represents sthiti or ain ten an ce ). It s ithdrawn at the time of vimarSa (vimarêana-scmaye) for which an oth er ord s sud de n flas flashh of delight (camatkära) (This knowledge of the object represents sarhhäm)?* As it has been said by Räma *The ountain f manifo manifo dness dness which cannot be split by others even by the thunderbolt thund erbolt f contemplation contemplation {Samädhi, lit. colleciedness of consc ousnes ousness) s) is experienced as onesel oneselff and thus destroyed by those those who are endowed with the power that accrues from devotion to you". Ho we ver, f at the tim e of the re-ab sorp tion or ithdr aw al of the exp erience of of ma nifoldness nifoldness or dif fer en tiatio n) , i (i.e. the object object of exp erience ) ge ne rate s various samskäras (impressions) of doubt etc. inwardly, then it acquires the state of samsära in germ wh ich s bo un d to sprin g forth int existence existence again , an d thu s it super-poses (on the ex pe rie nt) the state of vilaya (conc ealm ent of the real na tur e of the elf ). n the othe r han d while it (i.e (i.e.. the world hich ha s be en reduced to a germ inal form) form) s be ing held inw ardly an d an ything else else th at s exp erien ced at th t tim e, f it s bu rne d t sameness with the fire of consciousness, by the process of
, S5F«J*RT«*?T
II ^ II
hathapäka 00 and by the device of alarhgräsa, 10 then by bringing ab ou t perfection, h e (the yogin) ente is the state of gra ce. his ki nd f the au tho rsh ip of the five fivefo fo d ac t, thou gh always near at d to every bocj bocjy, y, does no t be co e manifest itho ut the instruction of a good guru (i.e. (i .e. a spiritual as te r) . ne should, therefore, take to the reverential service of a good guru in or de r th t this (i.e. th e exp erien ce of the fivef fivefol oldd act) ay become manifest to him.
how ever, ho does doe s not acqu ire the com plete knowledge (of the au tho rsh ip of the vefo vefo d a ct) ow ing to the lack lack of gu ida nc e from from a good guru remains deluded by his own powers (Êaktis) since the re al na tur e of every one (of (of these (fr om h . Th erefo re itit s said said : saktis) s conce aled (from
Sütra 12. To be a s a m s ä r i n m e a n s b e i n g d e l u d e d y on e's ow n po er s bec au se of the ignoran ce of that ( a u t h o r s h i p o f t h e f i v e f o l d a ct ct ) Commentary Tat' i.e. ofthat (in the sütra) means the authorship of this fivef fivefol oldd act hich s always ha pe in g; 'aparijpäne
FTiWMlHrdM^^l^
ffcî I
l
T ff
ig no ian ce eans *not *not flas flashi hing ng forth ' on acco un t of of th e abs enc of the anifestatio n of on e's ow n po er hich beco es ef ec tive through the descent of Sakti. (T he rest rest of of the sütra means) — acquiring the condition of a samsänn (transmigrant) which is due to delusion (vyämohitatuam) (which means) being nailed by various dou bts created by the éâstras (scriptural text), and worldly opinions. It has been said in the excellent Sarvavirabhaftäraka : "Through "Th rough ignorance ignorance people people are subject subject to uncerta un certainty inty;; hence ol ow birth and death". Again, **Th **Thee essence essence of all mantras ®* consists in letters or sounds, (and) the essence of all letters or sounds is Siva". Now then the väktakti (pow er of spe ech ) (know n as para 10 (suprem e) ho s iden tical ith the light of consciousness consciousness (i.e. â i v a ) , who is of the form of great mantra th at s eternally soun ded , who consist consistss of th e consciousness consciousness of th e perfect ho contains ithin herself herself (lit (lit.. wh o s pr eg na nt ith) the whole assemblage of takhs formed by the sounds beginning with V and ending with 'foa', brings bri ngs in to manifestat manife station ion the s ph ere
'tfn4*u**f
of the (lim ited ) subject or ex perie nt thro ug h the succe success ssiv iv phases of pasyantï,10 madhyamâ etc. In this state (of the limited ex pe rien t) she con ceals he r rea l form form as para and produces in the em pirical subject subje ct {mäyä-pramätuh) ever-new z/i*£a//>tf-activity106 every om en t hich activity brin gs in to view vi ew objects objec ts tha t are ob scu re an d pa rticu lar, an d also al so she presents pres ents the stage of avikalpa 10 as veiled by that (vikalpa -activit -activity), y), th h in itself it (the avikalpa stage) sta ge) s qu ite pu re. In these circum stances, and deluded by the peculiar Saktis in the form of and other conso nants hich ie presided over by Brâhm and other deities, the delu ded an helple hel plessl sslyy considers the bo dy pränas etc. themselves which are limited as the Self. Brâ hm ï d th e ot he r deities, n the stage of paéu ( t h e bo un d so ul) , anifesting anifesti ng em anatio n and ainte nan ce in respect of differences, and withdrawal in respect of non-difference, bring about only fitness for limited vikalpas. In the pati (lord) stage , ho eve r, these (deiti (dei ties) es) anifesting ithd raw al ir respect of diffe differe rence nce d em ana tion an d ain ten an ce in respect res pect of non-difference, gradually by reducing the vikalpas, (ultimately) disclose the great avikalpa stage hich enab les one to enter into the blissful bhairava-mudrä, 10 at which stage, they (the éaktis) cause to appear the pure vikalpa éaktï111 which is dee ply erg ed in i n consciousness consciousness an d bliss bliss (which ena bles one to feel feel like th e following)
\R
Sfçfy
e who kn ws that that all this glor gloryy f manifestati manifestation) on) is mine (i. (i . e. belongs to the spirit), who realiz realizes es that the entire entire co mos is his Self, possesses mvheiata 11 even when the vikalpasUZ have their play." ( Iêvara-àratyO bnijna, Agamadnikara II Ahnika, 12th verse). Hence the state f sarfisarin (transmigrant) consists, consists, as exp laine d ab ove, ov e, in the delusion brought about by one's own Saktis. [ T e above s know n as Sämbhavopäya or the Sämbhavatechnique of attaining unity-consciousn ess. Below is give n the the Säktopäya or the Sakta-technique. ] Further, the exalted consciousness-power (citi-sakti) known as Va esvarï, becau se she em its (i.e. projects) the universe universe and also also because she has to do ith the contrary course otsarftsära, displays displays herself herself w ho lly in the con dition the bound subject (pafu) as the (em pirical) subject in the form of khecari,115 as inner organ in the form gocari, as outer organ in the form of dikcarï, and as objective ob jective existents in the form oîbhucari. Resting in the stage of the void (i.e. con cea ling the true nature of the Self), she shines forth, having concealed her highest reality as cid-gogana-cari through the khecart group which consists in the éakti of kalä etc ., i. e. of the nature of
SWfPWn
limited doership etc. She appears through the gocarï group in the form of the deity antah-karana 11 (the inner psychic apparatu s) wh ose ain functions are ascertainm ent of differ difference ence (hheda-nikaya), (in its aspect oîbuddhi) identification (of th lf) ith diff differe erent nt things (bheda-abhimäna), and ideation of things as different (bheda-vikalpana) (in its aspect of manas) concealing her real nature which consists in the ascertainment of n on-difference etc . She Sh e also also appears through the dikcarî group, in the form of the deity of the outer senses whose main function is perception of difference and so forth, by concealing her real natu re hich consists consists in the anifestation anifestation of non-difference. non-difference. he appears, through the the bhücari group in the form form of know able objects w hic h ha ve th e nature of differenti differentiated ated appearan ces all round, by concealing the real nature of Universal Self, deluding the heart of creatures.* In the pati stage, however, the fakti manifests herself as
* Thoug cakra m«ans group, assemblage, or wheel, it suggests an arra arrayy of orce orcess (like (like an arra arrayy of army) army) a the indivi individual dual which which has has to be pierced through before he can ascend to universal consciousness. It is difficult to bring out this subtle suggestion in the translation.
83
îi
i
in
essence consist consistss in universa l do ers hip , as cidgaganacari wh ose essence gocari hose essence consists in th ascertainment of non-difference etc., as dikcari hose essence essence consists in th perception non-difference etc , as bhücari whose essence consists in (revealing) objects as non-different like limbs of one-self— all these opening up the heart of pati. Ve nerable âm od ara , who comm ands unfei unf eigne gnedd respect respect du e to (lit. bo rn of) of) his in na te camatkâra (bliss) , says says in the im uk taka s i.e., ( inde pen den t vers ve rses es ) likewi likewise. se. "V la (VamesVarï) an d oth er goddesses goddesses ha vin g their sp he re in the know ing subje sub ject ct (a sk rï ), in his hi s inner organ (as go ca ri), in the oute r sens senses es (as di kc ar i) an d in obje ctive ex istences ( as bhucarî), bring about liberation by full knowledge (parijnana), thus making him whole (pürna) an d bond age by ignoran ce (ajfiäna), thus aking h im limited (avacchinna). So, being a sarfisärin consists in being deluded by one's own éaktis. [Below is given the änavopäya — the änava-technique of attaining unity-consciousness. ] Ag ain the highest Lo rd whose essential essential na tu re s consciousness has his own aUvarya-faktP hich s un iq ue , unfailing an d whose essential essential n tu re consists consists in doe rship which is essentially a sphurattä or flashing forth f divine divi ne lig t hen she (i.e. aifuaryafakti) by conce aling he r real na tu re causes caus es delusion in the paiu stat e (i.e. the state of a limited , bo un
84
OTT
OTT
I M*mi?
individual) by the phases of präya, apâna, and samäna éakUs 12O> by the states of waking, waking , dream and deep sleep, and by the kaläs of the body, prôna and puryasfaka, 122 then this delusion caused by her is the condition condi tion of one's being bei ng a sathsarin ( transmigrating migr ating from from life to life li fe). ). When, howeve howeve she unfolds the udäna-iakti12Z that appears in madhyadhäma xu as of the nature turya state and vyäna§akti 12& whose essence is to pervade the universe and which whi ch appears appears as of the the nature of piryatita™ and both bot h of which whic h are a mass mass of consciousne consciousness ss and bjiss, then then even in the state of body etc. etc . one reaches the stage ofpati128 and attains liberation while still living. Thus 'being 'bei ng deluded by one's own iaktis (powers)' has been interpreted in three ways. In the cidvat sütra12* (sütra , it has has been said that the light lig ht of consciousness consciousness itself assuming limitati limi tation on becomes sathsärin (an individual migrating from from one conditioned existenc to anoth ano ther er). ). Here He re it has been said from from a differen differentt angle that
it becomes a sarhsärin ow ing to its its bein g de lud ed by its own pow ers. It ma y be observed from from an oth er ang le tha t one ith lim ited pow ers (i.e. an ind ivid ua l soul) in spite of his ha vin präqa and other (limitations), when not deluded by one's own powers, becomes, according to the thesis of the sacred tradition the Lord (Himself) with a body, or in other words, he can be described as the venerable Siva Himself. As the Ägama says : "They "Th ey are the highes highestt Lord in a vei ed om, having entered a buman body." It has also been said in a commentary on the Pratyabhijnä. 'They 'The y also also attain to perfection perfection who consider consider the body body or or even even the jar ja r etc. consist consisting ing of of the thirty-six tatkas (principles) as a form of Siva." In ord er to show sh ow the essent essentia iall tru th , the ean ing of th above sütra has been put conversely (in the following) :
Sütra 13. cq uir ing th e fu ll ow le ge of it (i.e. (i .e. of the authorship of the five-fold act of the Self), citta i t s e l f ( i .e .e . t h e i n d i v i d u a l c o n s c i o u s n e s s ) b y i n w a r d movement becomes citi (i e. un ivers al co nsc iou sne ss) by rising to the status of cetana,
86
«i t f O M
Wl t u
IH^TSP
fïft" cïcf
Fro m the po int of view view of th e kn ow ab le object, object , this sütra has been practically explaine d alre ad y in detail in connexion ith the ex plan ation of the previous sütra. From the point of view of the wording, however, it is being explained now. After full knowledge of it (i.e. of the self's authorship of the fivefive-fo fold ld , the cause , viz., th e lack of kno ledge be ing removed, the delusion caused by one's own éakti (power) cittû having ceased, becau se of the atta inm en t o svätantrya (explained earlier in Sütra 5) giving up the limiting tendency of extrove rsion, beco ing intro ve rted , rise risess to the status status of cetana, ce tana, th at is, g ra du al ly it rises rises to the statu s of the know ing subject, subject, here by the dissolution dissoluti on of the aspect of lim itatio n, and attaining its real nature, it becomes citu It now enters its Highest stage of it this this is th e sense. A question arises here,—If cit-eakti in its its highest as pe ct s of suc h a n tu re as can cels (l it . dev ours ) all differ difference§ ence§ it should re ain o (i.e. it should re tai n th at tu re ) even in
Leidecker reads Sakala-bheia-kaualana-svabhâva as Sakala-bhed Prof. Leidecker
given a very very incorrect translation of thi kabalana-svabhâva. and o has given passage.
v* \\
WÖ^J — sphere ( i.e . even in its its co nd ition of
an ifesta tion f the un ivers e) ju st as the Su n ma nifests nifests objects even he it s covered by clouds, (i.e. I t s the tu re of the S un to anifest objects, a nd it does so even he n it s cove red clouds. Even so if it is the nature ofciti to can cel all difference, it should retain this this tu re even hen it is covered by mäyä. Citi s com pare d to the Su n, mäyä s co pa red to c louds) Raising this doubt, the author replies below:
Sutra 14, The f i r e f c i t i e v e n en it de scen ds to (lower) stage, though covered (by mäyä) partly burns the fuel of the known (objects). Commentary Citi s (h er e likened to) re bec ause it devou rs i. assi ilates ilates to itsel itself) f) the (p he no en al) un ive rse . It in its its sta ge of descent in the mäyä-pramätä (i.e. exp erient cond itioned iti oned by mäyä) though covered (by mäyä) , bec ause of its it s (in he re nt freedom, pa rtl y bu rn s i.e. assim ilates to itself itself th e fuel fuel of t objects objects of know ledge such as bl ue , yellow yellow et c. , in spite of its true na tur e being veiled, veiled, even as fire fire bu rns the fuel fuel tho ug
srfq"
II «I* II
covered b y copious ashes.* ashes.* (T e sense sense is that since the objects objects of kno wledg e are assimilated assimilated by consci consciousnes ousnesss to itself; their difference difference s an nih ilated. As knowledge, the objects are simply part and parcel of consciousness itself). e intention of using the word mäträ (in part, partly) (in the sütra) is this — Though devou ring (the object of kn ow led ge) , it does does not consume it wholly, but only partly , beca use it ag ain makes it rise rise by m eans of the sarfiskäras (i.e. the impressions of the object left on the mind). t all experients have the the power of devou ring (i.e assim ilating objects of exp erien ce to consciousness) consciousness) is proved by one's ow n exp erien ce. As has bee n (rightl (rightly) y) said said by the revered Utpaladeva in his hymns— "S ince all the creatures, even Brahm a, Indra, and Visnu, go on devouring (i. e. assim ilating), ther theref efor ore, e, od, I adore the universe universe that s of your ow nform ."§ {Sivastoträvali xx. 17). bfiüh here here means ashes, not 'great power' as translat translated ed by Prof. Leidecker. The ashes ashes are are compa compare redd to mäyä; citi is compared to *fire\
§ The Th e idea is that all all consc consc ous beings go n devour devour ng i.e. i.e . exper exper encing objects in various various ways i.e assi ilating ilating things things to themselves; themselves; theretherefore, I ador adoree the universe universe which which is simply simply yourse yourse f inasmuch inasmuch s you cons tantly assimilate it to yourself. Prof* Leidecker translates grasamânàh as 'are 'are being devoured' which even grammati gramm atical cal y indefensi indefensible, ble, to say say nothing nothing fr m he point of view view of sense.
M ?5t ?5t
When, however, (the aspirant) by accomplishing the prasara or forth-going of the (div ine ) senses senses ad op ts th e ea s of the practice of mrga or em an atio n (of (of the objective existe nce and by accomplishing the sankoca or withdrawing (of the senses) ado pts the ean s of the pra ctice o samhära, or ithdra al of th e objective objective existence) existence) § then Sütra 15. 15 . In acq uirin g th e (inherent) (i nherent) ow er , o c i t i,i , e , t h e a s p i r a n t a s s i m i l a t e s t h e u n i v e r s e t o i m self.
Commentary Citi by the subm ergence of the covering of bo dy präna, etc. and by bring ing into prom inen ce her essenti essen tial al na tur e, by her emergence is, bala or power. As has been said, Then having resorted to that power, the mantras lz (acquire the powe and efficiency of the all-knowing i.e. Siva.) s he n the pow er (of (of consciousness consciousness ) s g aine d i.e. wh en one betakes to one's real na tur e tha t has now em erged,
§ Here, prasara and sankoca of the senses are connected successively with sarga and samhära of the objective existence. Sankoca in this context does not mean contraction or limitation, but closing, withdrawing.
on e akes the univ erse from from the ea rth to Sad äsiva one 's own i.e. akes the universe app ea r as iden tical with hi Self. This has bee n said sai d by the an cie nt teachers in the t he ^Kramasûtras* their own cha racteristic language Just as fire set ablaze consumes the fuel, even so should one consume the objects of sense which act like fetters". It would not be right to say—"The* all-inclusive role of when it assimilat assimilates es to itsel itselff the entire en tire universe universe s only only temporary tem porary.. How then ca it (i. . the inclusive inclusive role) role) be accepted accep ted * * (This objecti objection on s not valid va lid),), for the inclusive nature of çit\ appears as temp temporary orary only only because f the emergence and immergence of the body etc. In reality, the temporary appearance of the inclusive nature of cih is due to the emergence of the body etc. etc . which are brought brough t into manifestati manifestation on by the sovere sovereig ignn will will of citt herself. This all-i all-inclus nclusive ive role, however how ever,, is ever in manifest man ifestation. ation. therwise (i.e. if aft were not ever in manifestation), even the body etc. would not no t be manifest manifested ed ^l.e. ^l.e. would not appear appe ar as object objectss of consciousness consciousness).).
*Prof. Leidecker's Leideck er's translation tran slation of this passage hardly ha rdly makes makes any ns
n t ia ÏÏTÏÏT\\ ^K
II ^ II
Therefore Therefore the practice ( the yogic yogic practice) is recomm recommended ended in order t remove remove the (fal (false) se) identif identifica icatition on of of the experient with the body etc. e tc. not or attaining attainin g the status of of the experiencing consc conscio iousn usnes esss that th at by its very nature natu re s always always luminous. luminous. means.
his s
ha t the a th r of the excellent Pratyabhtjhä
And thus :
Sütra Sütr a 16. 16 . hen th e li s of cit is atta ine d, th er is sta bility of the co ns cio us ne ss of iden tity ith cit çven w ile th e bo dy * are bein g exp erienc ed. is state is jîvanmukti (i.e. mukti even while one is alive). Commentary
When on the attainment of the bliss of consciousness i.e. on the attainment of samävefa 37 or contemplative experience of unity consciousness in which the entire universe is experienced as identic al ith the Self, even in yyntthäna 38 condition in which the body, präna, blue, pleasure etc. are experienced
of identity with
i.e. the re s lasting experience of un ity
\\
consciousness with at on account of the force of the impressions (left behind) of the unity-consciousness (produced) during contem pla tion hich s streng then ed by the various m ean s to be pr op un de d, the n th at firmnes firmnesss of consciousness consciousness of of iden tity with it is jïvanmukti, i.e. libe ra tion of on e ho is still still alive i.e. ho stil st illl retain s his vital br ea th s, becau se in th at cond ition th er e s co ple te dissolution of th e fetters fetters ( of ign ora nc e) on the rec ogn ition f one's tru e na tur e. As h as been said said in the Spandatästra e who kno knows ws thus thus (i.e. the universels unive rsels identical identical with the Se and regards the who e world world as a play, (ofthe (o fthe ivine), ivin e), being being ever united (with the universal consciousness consciousness),), s without doubt, liberated even whil alive" (Sßandakärtkä, Nisyanda II, verse 5). ow s th e bliss of it acqu ired ? eg ard ing this thi s the t he Sütrakära (the composer of the sütras) says :
S ü tr tr a . B y t h e d e v e l o p e n t o f t h e ad hy (centre) i s ther e ac qu isitio n of th e lis s of th e cit. The exalted Sarhvtt (u ni ve rs al consciousness) consciousness) itsel itselff s the ce ntr e inas uch as it s present as the inn erm ost (rea lity)
«T)C*M
, cf^T
of all al l an d inasm uch as the orm orm or at ur e of any thing w tsoever cannot be possible without its being attached to it (i.e. consciousnesss ) as th e ro un d or sup port* Sarhvitov un iversal consciousnes n spite of its bein g so so (i .e . in spite of its its be ing the inn erm os reality realit y an d gro un d of of every eve ry possible possi ble th in ), according to the dictum—"at first sam vit is transformed into präna", it conceals its it s real na tu re in th e stage of Maya and accepting the role of präna-iakti) resting in th e plan es of buddhi, bod y etc . in desce ndin g or de r, it has follo followed wed th e course cours e of th e th ou sa nd nädis. Even there (i.e. at the stage f the individu al em bod iment) it remains principally in the form of the madhyama-nädi whose su bs tratu m s rah an in the orm orm of präna-fakti, right from hrahmarandhra down to adho uaktra like the central rib f palaÊa leaf. (It is called madhyama-nädi or central HÛ^Z) because all the functions arise from that and come to rest there* Even though thus constituted, its its at re remains hid den to patus (i.e. the ignorant jivas). When, however, the exalted samvit (consciousnes (consciousness) s) hich, be ing th e inn erm os t reality of all forms the centre (madhya), develops by the process of the
ii
eans described abo ve (i.e. (i.e. by the prac tice of paneakrtya) when the central brahma-nädi develops as is to be described, th en be cau se of the dev elopm ent of th at, the re comes c omes th attainment of the bliss of it ( the un ive rsal consciousness). Then comes liberation while one is alive as described before. ith refe re fere rence nce to the etho d wh ich brings ab ou t the development of the centre, it is said :
S ü t ra ra « ere in th e s a re, d iss ol ut io n of vik alp a, san ko ca an d vik äsa f âak , cu tting of tn vä ha s, the practice (of the con tem plation) of th ek of (point, extremity) of the beginning and the end etc* Commentary
erei n i.e. i. e. in the unfolding of the cen tral fakti, the dissolution of vikalpa, etc. are the eans. It has already been explained that the unfoldment of sarnvid which forms the centre of all s ach iev ed by following th e au th rs ip of th e fivefive-fol fol process as alread y ta t. ow ever, an oth er ean s is i s also al so being m entioned . er e s an easy ea sy eans by hich one can dispense with (lit. shatter) all the fetters of rigorous disciplines
mudrä, bandha etc. When (an aspiran t) likeßränäyäma, keeps his citta (individual consciousness) concentrated on the samvid it (lit. ea rt) * restrain ing, by by the etho d alluded to, vikalpas th at obstruc t staying in one 's real at ur e, by not§ thinking of anything whatsoever, and thus by laying hold avikalpa state, he becomes used to the habit of regarding his it as the (re al) know er, un tarnis hed by bo dy etc ., and so within a short time only, he attains absorption into turya (turyättta) which are on the point the state trans t rans cen ding turya (turyättta) of unfolding.
As has been said in cvara-pratyabhijnä> (I V .I . Ä, kä, *'By giving up vtkalpa, and by one-p one-poi oint ntedne edness ss (of (of ind) in d),, one gradually reaches reaches the »tag »tagee of Isvara-ship. Isvara-sh ip.
*Hfdayah.erç does does not mean the physic physical al heart, hea rt, but the deepest con sciousness. It has been called hfdaya or heart, he art, becaus becausee it s the centre of reality. It s the light of cons consci cious ousne ness ss in which which the entire en tire universe rooted. In the the individual, it is is the spiritual centre. translate s this in the fo owing owing way : "by becoming §Prof. Leidecker translates liberated m all sorr sorrow ow whatsoever, he s banishing vtkalpa which which impedes pedes cheerfulnes cheerfulness". s". How he has arrived at this this interpre inte rpretation tation pa ses ses all comprehension.
fà l i
:
In excellent Spanda also (it has been said) : "When, (mental) agitation would dissolve, then would ensue the highest stage*'. —Spandakänka, Ni. I, kä. 9 So also in Juänagarbha^ (it has been said) : "W hen, hen , O mother, men renounce renounce all mental mental activ activititie iess and are poised poised m a pure state being being ee m the bondage f the pursuit f sens senseeactivities, then bv thy grace is that supreme state realized at once which rains rains down down the nectar of of undimmished and unparalleled unparalleled happiness."* hi s m ea ns has be en des cribed firs firs , be ca use it s the highest and because it has been taught in the Pratybhijnä doctrine. The sankoca of sakti etc , tho ug h no t tau gh t in the Pratyabhijnä doctrine, have been, nevertheless, mentioned by us on account of their belonging to the sacred tradition and their
Vimukta-karana-krjyänvsrti pärtantryojjvahm has been translated Leidecker er as "t eir ei r dependence dependence ends in fla es, es , becaus becausee the theyy devot Prof. Leideck themselves themselves to the activity of the organ of of hose hose that are saved." save d." This Th is s deplorable deplora ble sample sample of many such meaningless meaningless translations with with which which the book is replete.
<{t;
97
inciden tal connexion with it. If many means described, some one ma enter (the state ot samäveia) t hhrr ou o ugg h any one of t hheem m. towards the Self, sankoca of Sakti means turning process of withdrawal, of that consciousness which is spreading externally thro ug gates of the senses (towards the objects). As has been said in the first mantra f the th e 4t chapter of Kathavallï belonging to the Atharva upanisads. The self-existent pierced th openings (of senses) s) outwa ou tward rd (of the sense Hence ooks ooks outward, outw ard, no ithin one's Se Some wis man, wishing tasie immortality ith ith reverted rev erted eyes eyes (i introspectively) beholds (h beheld) th immanent Self. ( the sankoca of the Êakti may be) the (sud den ) turning back from all sides f th externally spread §aktt like he c o n t r a c tion f th limbs of the tortoise and its withdrawal into interior on the occasion of fear. As has been said, being
98
:
reverted there s resting resti ng in the ever-present (ä tm an ). vikäsa of ^j ^' hid de n ith in results from the sim ultan eou en in g ot 2 I th e sen se- org an s. <(
The Th e object object (of one's one's aspiration) is e seen seen within, whi e the external sight sight may be kept steady without closi closing ng and opening opening of of the eyeeyelids." This tech niq ue f inne r absorption ith external expansion of the senses is known as bhairavlmudrä. As has been said in Kakcyästotra "Throwing by will all the powers like seeing etc. simultaneously and on all sides sides into the their ir respective respective object objectss and remaining (unmoved) like a gold gold pillar, pilla r, you (O éiva) éiva ) alone alone appear as the founda foundatition on o within like the universe*\ jbfi jbfidd lla ta , the gr ea t scholar has also said, t (i.e. (i. e. the madhya iaktt) iaktt) s acco plished by development or vikäsa trans form ation (i .e . by view ing th e consciou consc iousnes snesss th at consiitsel itselff as ou tgo ing as the sam e t ha t s inw ard) even in the
3
fart
ffiî vikäsa of &akti presence of forms* forms* tc ." So far far a sankoca are concerned, vikäsa connotes the practice of the condition of expansion and resting of (akti in the stage of th ürdhvakundalini gradually brought about by the restraint of the präna between the eye-brows which (restraint) is accomplished by the pow er of the sub tle präna which develops gradually throu gh the reg ula tion of the vib ratio ns in the cavities cavit ies of the nose.
In the state of adhah kunda li 57 whose location is indicated by the sixth organ of medhrakanda after strengthening Ü\z präna éa kti the re s en tra nc e or a bs orp tion in its root, tip an d iddle. As has been said sai d in ijnä na -bh attära ka "One should throw (i.e. concentrate) the delightful attain the middle of vahm an visa whether wh ether by itsel itselff or permeated perm eated by vâyu (prânic breath) one would then be joined to the bliss of sexual union (smarânanda).16 Vijnänabhairava, He H err e vahni represents the stage sankoca by the process medhra-kanda). visa locus reof the entrance of präna presents the stage of vikäsa, by the technique of prasara Prof. Leidecker translates rüpädisu pannämät as owing to the change
in orm orm — which isis incorrect. The T he development development madhya-iakti is accomplished not by change in form but by the transformation of consciousness.
lo
VM
:; cHït: accordance with the etymological explanation of the root if pervade. B v b o t h vähas is to be understood präm and aj&öna of which one (viz. apana) is concerned ith the right an d the othe (viz. prana) is concerned with the left (nïïdV ox channel cessation or p ause by the sound ing of väyu); cheda eans cessation sounds like ka, ha etc. inwardly before which, howattacha ever, they should be stopped in the heart. heart. As has been said in JMna-garbha "In the heart-lotus of whose whose mind has has been been controlled, controlled, whose two nädis (the channels of vâyu) (i.e (i .e.. who e w of väyuin the two nâdis) extending on both sides sides have been been sk ed by the restra restraint int brought brought about about by sounding vowel-less * and whos w hosee blinding dark darkne ne s has been been dispelled, dispelled, arise arisess that spro sprout ut of your your knowledg knowledge, e, O, (world (world mother) mother ) which which is ade163 quate to produce parameiaship even even in the/>aiu'*. the/>aiu'*. The first point is the heart. The last point is the measure • This is highly ystic. See he notes notes 156 161 161 or expositi exposition. on. Prof. Leidecke Leidecker' r'ss translation translation of this this passage passage is simply simply hopeless. hop eless. It is impossibl to work away the translation of such passages without understanding their import f om a teac teacher her who is initiated initia ted in the the tradit traditio ionn of the school.
^f TST
of the twelve (a measure of twelve fingers) , Nibhälana means exercise or practice by fixing the mind at the time of the rising of pr än a an d its its com ing to an end betwee n these the se two (i.e between hrdaya anddvädafänta). As has been said in Vijnänabhairava (49th verse) : *'He *'He who e en es are merged (nilinäksak) (nilinäksak) in the ether f the heart, who has entere enteredd mentally mentally into the centre f the heart-lotus, heart-lotus, wh excludes every every thing thing else else om consci conscious ousnes nesss (i.e. who s one-p on e-poin ointed) ted) attains to supreme happiness. O Beautif So also has it be en said in Vijnänabhairaua, 51 t ve rs e) "if one turns one's mind to dvadasiïnta howsoever and wlferesoevei the fluctu flu ctuatio ationn f his his mind will will diminish diminish every every moment, and in a f days, he will acquire an extra-ordinary status.*' The word i.e. et cete ra refer referss to the pr ac tice of unmeça condition. As has been said in the Spanda Spandakärikä 3,Kä. 9). That is tobe known as unmefa; one iria iriayy see it for oneself".
10
il i« ; il
er this con cep t are also als o summed up the tasting etc. of ple asa nt objec ts. As s said said in the exce llent Vijnänabhairava ( 7 2 , 7 3 , and 74 verses). "When one experiences the expansion of the joy of savour arising from the pleasure of eating and drinking, one should meditate on the perfect condition of thisjov, and then one would become full of great bliss. When ayogtn mental men tally ly beco becomes mes one with with the incomparable incom parable joy song and other objects, then of such a concentrated yogin there is identity with with that (i.e. with the incom incomparable parable jo ), because because he beco becomes mes one one with it. Wherever the manas (the (the individual individu al ind) finds fin ds its its satisf satisfacti action, on, let let it be concentrated on that th at.. In every every such such case, case, the true nature f the highest bliss will shine forth.I 68 So also any other bhävanä (m ed ita tio n) on the Self Self ul of blis bl isss ay be inferred. e ord, et cetera' in the sütra refers refers to such eth od s f r the de ve lop en t of the madhya (centre) From the development of the madhya results results the atta inen t of the blis blisss of the spirit. his (a tta in en t of the bliss bliss of the spirit) inde ed s the samädhi (at-one-ment) of the highest
<\
es
yagin, known also as Samäve
Sütra 19. 19 . In vyu tthâ na ic h is fu ll of th e after e f fe fe c t s o f s a m â d h i , t h e r e i s t h e a t t a i n m e n t o f p e r m a n e n t samâdbi by dwelling on one's identity with cit (the universal, s u p r e m e con sciou snes s) over and over again. Commentary
A great Yogin who has attained to Samävefa, is still full of the samädhi-state even on the occasion of t s co nsid ere to be vyutthana, 11 be ho lding as he does, even in the con dition vyutthâna, the (entire) ass of en tities to e dissolving in like a bit of cloud in autumn,* reeling joyfully ow ing to th e (p eis istin g) after-ef after-effect fect f th e sav ou r of samädhi, like one intoxicated, resorting to introversion again and again, and me ditatin g on his hi s iden tity ith by th e process of nimilana-samädhi. As has been said in the Krama-sütras " T h e * This state appears when dehätma-bhäva or the delusi delusion on f identity iden tity with the body disappears.
:, CPTT
—^«if
yogic discipline ), (ev en) sädhaka (the aspiran t practising yogic while gazing outward remains in samävesa by Kramä mudrä which is characterized by inwardness. Owing to the force äveto, there takes place in this, first an entrance consciousness from . eexxtt eerrnn aall in t o he i nnttee rrnnaa ll,, (then) from the internal into external. Thus this mudrä-krama is b ootthh n a t u r e of the external i nt e rn a l. " Th T hii s is the m e a n of this quotation. Krama-mudrayä i.e. by krama-mudrä. Krama m e a n s succession of the cyclic consciousness* of e m a n a t i o n (sr$fi), m maa in i ntt en e n aanncc e (sthiti), re-absorption (samhrti). Mudrä m e a n s mudrayati i.e. the turiyä (fourth) p o w e r of consciousness consciousne ss (con sciou sly) ake s on e's own the world-process which (already) rests in one's (highest) Self. whole thing means) — By krama-mudrä i.e. by t hhaatt turiyä p o w e r of universal consciousness which (consciously) assimilates to one self he succession of emanation, maintenance re-ab sorp tion hich (alrea dy ) rest re st in the (highest) Self. Antah-svarüpayä m e a n s by the essential nature of the full or perfect F. (The entire sentence means)— sädhaka i.e. the aspirant, yogin of the highest type becomes samävi$\a i.e. one who has realized th unfolding of the highest Sakti even while he is extroverted i.e. even while he is busying himself sel f ith sense-objects. (Th is he is able to do) by 'Krama-
10
J—?fàr
mudrä which whi ch is is of of the th e e f full full consciousness of the t he perfect self. n this process, there the re occurs, throug thr ough h the assimilation lati on (lit. devouri dev ouring) ng) f the totalit tota lity y f the externa ext ernall sensesenseobjects into in to the inte in terna rnall i.e. into int o the highest citi plane (the plane pl ane f highest highest r universal univers al consciousness), pene pe netr trat atio ion n int the inner or samäveta by the very process of assimilation. Again there ther e occurs, through throu gh the internal interna l i.e. throu th rough gh the realization realiz ation f the natu na ture re citUakn by the power of samävesa, a penetration or entrance into the external i.e. into the totality of sense-objects appearing as the this (idantä) by the process of externalization (vamana). This (pravefa or penetration or entrance) is (also) asamävesa f the natu na ture re f the manifestation ti on of the t he solidifi soli dificat cation ion f the th e essence cit (universal consciousness).
His eternally active (nityodita) samävesa, which is external mudrä,* and interna int ernall at the t he same time, s of of the natu na ture re because : (1) (1) It distribut dist ributes es muda i.e. joy on accou ac count nt of its its bein be in
Mudrâi Mudrâiss etymolo etymologica gically lly derive derived d in three three ways ways : mudatnrâtx (dadäh) i.e. that which gives mud or joy (2 mum drävayati i.e. i.e. that that which which diss dissol olve ve mu (bondage), (3) mudrqyati iti i.e. that whic which h seal sealss up [the [the universe universe into turïya].
06
of the nature of the highest bliss; (2) it dissolves (drävanät) fette rs; (3) it seals seals p the univ erse in to the being of the in turîya (the fourth or highest consciousness). It is is also als o called a (succession, (succes sion, cy cle ), because 1) it causes emanation et cetera to r n success successio io (krama) it itself consists in their successive appearance (krama). No w he describes the fruit of the at ta in en t of thi samädhi.
Sütra 20. he n ( i.e. on th e at ta in en t of k r a m a ud râ) as a re su lt of en terin g in to th e p erfect I-co nsc ion sn ess or Self hic h is in e sse ce cit and änanda (consciousness and bliss) and of the nature of th e ow er of grea t m an tra , the re acc rue s th e attainen t of lor ds hi p over one's group of the de ities of co ns ciou sn ess that br ings about all em ana tion and reab sor ptio n of th e un iver se. All this is the natur e of Siva. On attaining lasting samädhi, there accrues lordship over the ro up of the deities of consciousn ess which (cakra gr ou p) always always biin gs abou t everv everv kind kin d of em ana tion and re
ffcî —ffiî #iïfk:
absorption of the universe beginning with Kälägni in a nndd e nndd-ing with the last Kola (phase) (known as eäntä kala), by entering into the natural camatkära or bliss of Self-consciousness änanda i.e. sheer compact which is of the essence prakäsa consciousness and bliss, which is the very soul of all the mantras (sarvamantra-jtuita-bhütä), hic h s peifeet (pürnä) i.e. the high est vimarsa (paräbhatßrikä-rüpä) his lordship accrues to the greatest Yogin referred to in this context. This is the meaning. Iti Sivamis to be co ns tiue d as— 'all this is (rea lly) th e form form of Siva— this s the co nclu sion . is bein g so, (i t s to be un ders tood th t) th e essen essence ce of of ha tev er is is cognised (i e. prameya) is cognition (i.e. pramäna). Of this again, the inwardly turned experients (i e. pramätäs) full of self-consciousness are the essential tiuth. Of these (experients) too, sadähva-isvarasfapis the essence in hich the sense sense of identification w ith the lim iting ad jun cts of body et cetera has dissol dissolved ved an d wh ose bo dy s the hole unive rse. nd the highest reality of this this (Sadâsiva-îsvaraship) s the blis blissf sful ul gr eat L rd H im self w ho is ull ull of camatkära 16 bliss of perfect self-consci self-consciousness) ousness) of th e en tir vimarsa (t e bliss
10
sre?t—H
j
universe broug br ought ht about ab out by one-n one-ness ess f bein be ing* g* (eka-sadbhäva) with prakaSa ( the su subs bstr trat atum um of all manifestation) manifesta tion) 177 Ther Th eree cannot can not indeed be the manifestation manifestation f anything anyt hing unless it shares (lit. enters ent ers)) the light li ght (the (t he source source and an d substrasubst ratum ofal] manifestat manife station) ion) f the Highest Realit Rea lity. y. And the High Hi ghes estt ord or d is full full of the th e flow flow f bliss, bliss , becaus bec ausee f His bein free free from from all al l desire, des ire, because f His bein b eing g fully fully perfect, because caus e of His Hi s being bei ng the th e essence of absolute absol ute freedom, and an d be cause caus e f His having hav ing atta at tain ined ed to the state stat e f ul jagadänanda178 in having made his own the entire world consisting of indicator or word (väcaka) and indicated cr object (väcya) by reflection non-mayiya\ (lit (l it.. seizing seizing menta men tall lly) y) on the entire ent ire assemblage assemblage words179 from V to *k$a\ Therefore the extended extend ed universe beginning beginn ing with ( the letter) 'a' which whic h is the na ure ur e f the highes 'akula'180 nd upto the letter ha' indicative of the unfolding or expansion of Sakti 'kfd* indicating only the finis of the expansion— that th at (universe) flas flashi hing ng forth or vibr vi brat atin ing, g, by virt vi rtue ue f the combina comb inatio tion n f V and 'ha* and being accepted inwardly in
eka-sad-bhäva means means one-n one-ness ess f being being with (prakäja), not the 'only reality (the existence)' existence)' as Prof. Leidecker thinks. f Though the text even even as accepted accepted Prof. Lei decker is J*W< J*W
k;
": 11
r q^" q^"
ftr^rfw» ftr^rfw»
the manner of pratyähära rests in the Highest Reality in the form of bmdu 82 indicative of the consciousness of non-differentiation. Thus this natural vimarsa or inward experience is of the nature of the congregation of words. As has been said (by Utpaladeva in Ajafa-pramätr-siddhi^ verses 22-23). "Resting "R esting of of all object objective ive expe ex perien rience ce!! within onesel oneselff isis what wh at i meant me ant by I-feehng. I-feehng. This 'resti 'resting* ng* (within (w ithin oneself) one self),, is called Sovereignty Sovereignty f ill, primary primary doership, doership, and lordship lordship becaus becausee f the cancellation of all relational relation al consciou consciousnes sness, s, and f dependence dependen ce on on anything any thing outside outside onesel oneself.f. Prakäea here does not mean, the 'divine light'., but 'ghafasukhädivedya-prakêasya—all objective experience like jar, pleasure etc. "Saruäpekfä-mrodhatah" does does not mean 'because 'because 'perception 'perception f the universe is impeded , as Prof. Leidecker thinks.
i
r
î yn îfrdw m '
This I-feeling is the stage of great power, for all mantras arise from come to rest in it, and by its power al activities with object re performed. been said in the excellent Spanda, beginning with (i.e. Spandakänkä, II, vv. 1-2) "All mantras approaching approaching this power" pow er" etc. and closing with "All these (mantras) endowed with the nature or the characteristic mark âiva "f Siva sütras also, it is said "By unification with great Iake,l acquires th experience mantra power." Here, (i.e. in this sütra) th penetration into th perfect Self which is of the n a t u r e of great m#/z£ra-power, is becoming one with it by the immersion of the body, präna etc. (into i t ) , by steadiness in th achievement of that stage (of perfect Self), by immersing in its essence th (experience of) body, blue etc. So that then whatever appears e.g., the bo dy, pleasure pleas ure f Here again Prof. Leidecker bungled. 'Ta ete* refers to the mantras. Sivadharminah means 'Sivasya dharmah [svabhävah] [asti] ye i.e. having the nature characteristic mark Siva. This does no mean law £iva' as Prof. Leideck 'those walk in the law Leidecker er thinks. think s. KsemaCf "HTÇ\\ quiî^H^i; ^f ?fä ^üff fi|c||ç^of»j;;; quoted râja in his commentary £«^-12.
E^TOF
"ÏÏT
(inner experience), blue (experience of outer objects) etc., or whatever is known for certain (by Buddhi) or remembered, or thought out (by manas) —in all these cases it is the play of citi-fakti hich flash flashes es forth as the ba ck gr ou nd (of (of a ll expe rie nc e) . It has been (rightly) said, "w ith t its it s flas flashi hing, ng, there s no flas flashi hing ng of an yth ing (w te r) ." nly hile flas flashi hing ng in this manner, she by mäyä-fakti appearing as of this or that na tu re owing to he r assuming the the tu re ( lit. colour) colour ) of an ifest fested ed b ody , blu e etc., (i.e. ow ing to he r co nsid erin g herself as the bo dy , blu e, etc , is is con sidered by the ^ä -su bje cts (i.e. jïvas or em pirical se ves) ves) s know ledge, ide atio n, resolu tion etc. In reality, however, this citi-§akti s one an d the sam e. As has been said (in Ifvarapratyabhijnä, J n ä n ä d h i k ä r a , V I I A h n . verse 1). "That consciousness which is coloured (identified) with the succession of differ different ent objects (tat-tat-ßadärthakrama) is nothing other than the great Lord, Lo rd, the highest knower knower and of the nature na ture of succes successi sionl onless ess infinite consciousness." So (also) (i t has bee n said Jn än äd hik ära , V A hn. vers ve rsee 18).
in Isvarapratyabhijnä,
* Mahesvara M ahesvara wou d be be limited limited by by ti e, f there is succ succes essi sion on in His consciousness. is consci consciousnes ousnesss i akrama (timeless), ananta (spaceless).
qr%l<«llcHdf ÇTFT
"Owing to the the maya sakti of the Lord, she he-self having to do with differ different ent knowables knowables is called called knowledge know ledge,, ideatio ide ation, n, resoluti resolution on and by other namesJ* namesJ* .. . Thus it is one and the same citi-sakti wh ich appe ars in variou s ways in all con ditions. If by eans of of entry into an d rip of he r, she s att ain ed (as (as described in sütra 18), then by entering into her, and by the means previously described, i.ç. by successive successive un tol din g an d infold ing of th e senses, senses, bec ause of ev ery thin g be ing of the at re of eve ryth ing else, els e, even in the re-abso rption etc. of every every thing , wh atever grou p of of na tu ral consciousness-deities there is, e.g. the non-mäyiyä gro up f inner and ex tern al sens senses, es, hic h s ever proje cting a nd ever ithd raw ing over all this the highest yogin acquires lordship an parabhairavaship (i.e. becomes the highest bhairava) As has been said "When "W hen one one is root rooted ed in the one place place i.e. i.e . into the Spandatattva consisting of the perfect I-consciousness, then controlling the udbhava (emanation) and laya (absorption) (absorption) of it (i.e. ( i.e. f the purya?taha or Suksmafarîra—th subtle body and thereby thereby of the univers universee also also by means of unmïlana and acquires the status of of a (real) enjoyer enjoyer,, and then then benimïlana samâveéa), one acquires comes the lord of cakra (i.e. (i.e . of the group f the the sense-deities)" Spandakärikä, Nisyanda III, 19
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Here the one place' (is explained in the following, Spandakärikä, Nisyanda III. 12) "Every "Every thi thing ng shoul shouldd be be deposit deposited ed into the the one place (i.e. (i. e. into the di-iakti)"' (Here) "Ekatra" or 'one pla ce' shou ld b e interpreted as the state of the general vibration of cit bein g of the nature of unm ef a. Th en the word Uasya'* (its) in the the verse cite d ab ove is to be understood to mean 'puryaffaka' (subtle (subtle bo dy ) inasmuch Spanda K ärikä ärikä II . 17) begins ith as the previous Sütra 'held or bound by purya$\aka (subtle bo dy )"§ It s not to be interpreted as 'in one plac e i.e. gross gross or sub tle bod y', as Kallatäcärya,f the author ofVivarana has done. Tasya* (of it) as interpreted by the text refers to 'puryaffaka* or the subtle subtle body, but a better better interpre interpretat tation ion as given give n by Svâmî Laksamana Laksamana Joo is that it re ers ers to iakti-cahra or the group of Jaktis, for it is the Sakfa cakra that is responsible for laya (absorption) and udbhava (emanation). § This does not mean 'This puryaffaka one must approach approach and conquer* as Prof. Leidec Leidecker ker has interpr interprete etedd it in his translation. f Kallat Kallatäcär äcärya ya was he pupil of of Vasugupt Vasuguptaa and and wrote wrote vrtti on the latter half of the g h Cen ury ury A.D A .D Spandasutras. flourished n the latter
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nd iti t ha s ee n lau de d by e (in the following following verse) vers e) c who has become independent ruleri ruleri84 84 (i.e (i .e.. who is no longer longer under the control of the senses) of the cihcakra and the great lord, being served by the group of sen&e-deities,! ^ only a rare being that excels all." Th T hee w oorrdd tV in the sütra connotes conclusion. The word 'Siva' in the sütra means that whatever is the body of the above text (i.e. whatever has been said in the text) is Siva, because it s a ean s to the at ta in t of Siva. t s Siva also, be ca us e it ha s com e from from S iva , bec ause it s n ot different different from the true nature of Siva, and because it is indeed Siva. Man bound in all the phases of waking, dream and dreamless sleep by the body, präna, pleasure etc. does no recognise his own citi (consciousness) which is of the nature of the great power and full of perfect bliss. But he ho , ow ing to this this instru ction , beh olds in the oc ea n of the ec ta r of (spiritual) aw arenes s the universe as a ass of its (i.e . of th e ocean of th e ne cta r of aw aren ess) oa on all the sides, is said to be Siva Himself in sooth.
his instru ction in the tr th has bee n given for for those those to ho m has accrued the descent of âa kti rou gh t by Siva, ut o for t of the disc ipline of serious stu dy ar e unfit fo keen arguments, and are hence incapable of understanding hvara-pratyabhijnâ (i.e. the PratyabhijM philosophy by Utpaladeva). Concluded is this Pratyabhijnährdaya (The Secret of Recognition) . Th is work [bo ok ] s by th e glorious glorious teach er, äjä na ka sem araja , de pe nd en t on the lotu lo tuss-fee feett f the glorious bhin ava gup ta, the best best among the venerable, gre at J§aiva teachers. May there be welfare [for all] !
NOTES Recognition—This is the doctrine which teaches that the individual self {nara or jiva) is identical with th Universal Self (Siva). He has forgotten his Real Self owing to the limitations of his psycho-physica] mechanism. âaiva doctrine of K a s h m i r is called Pratyabhijnä-darfana or the Philosophy Recognition because it brings home to the individual th truth that once he recognises his R e a l Self, he will be free from his ego-hood which is the product of his identification of himself with his psycho-physical mechanism, nd will thus realize that his Real Self is identical with th UniverSelf. Isvara-pratyabhijnä-vimarUni by Abhinavagupta gives the following exposition of Pratyabhijnâ.
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—ïf —ïfir" ir" ( p . ? V ^ ° ) Prati4-abhi+jfiâ=pratyabh Prati4-abhi+jfi â=pratyabh ijfia ij fia ra ti ' means pratipam i.e. contrary, mother words though known, now appearing as forgotten through delusion 'Abhi' means facing i.e. close hand. 'Jnä means illumination or knowledge. So Pratyabhijnâ means re-cognition of the real self. Tratïpam' implies that is no that th consciousness of self has not been fact experience before, fo Self is a light that an never be cut off ( i . e . it is an ever-present light), that, as will be explained th sequel, through its own Power, it appears as though off or limite d. eco gnition (P raty ab hijnâ ) consis consists ts in the unification of ha t app eare d befor beforee with what is appearing
Pratyahhijnährdayam
now , as in the ju dg em en t "T hi s s the same ai tra ". It s cognition by recollection, referring to what is directly present. In rd in ar y e also, rec og nitio n consist consistss in un ification of experiences at the time of a subsequent appearance of one who was known before either in general terms, or in particular as 'the son of so and so, of such and such qualities and description', or in a statement like o d o has bee n ad e to be recognised by the king'. In the pres ent c ontex t als a lso, o, the know ledge of o f the Lo rd as one who has perfec per fectt pow er, hav ing been a cquired throug h the well-known well-known P uiä na s, Sid dh ànta Ä ga a, infer in ference ence etc , and the im ediate experience f one's Self Self being there re-cognition arises, th ro h th e unification of the two exp erience s, in the form "Certainly, I am that very Lord". This system is also known as Trika daréana i.e. the system of the triad , viz., viz. , (1 ) ra , the bo un d Soul Sou l (2) Sak ti, the div ine pow er an d (3) Siva , the lord ho relea releases ses the bo un soul from from his bo nd ag e. his s a ystic philosophy, de scrib ing all these three conditions. It is also called Spandatàstra or th e system system of v ibratio n,, bec aus e it s to the vib ra ting energy or Sakti f Siva th t the world-process owes its existence. Siva Th is s derive d from from the root f (to lie ), an from the voottvi (to (t o cut as un de r). Both hese hes e m eanings re im plied in Siva. Siva s one 'in hom all things (viz., (viz. , all objects objects d subjects) lie '. H e s also one ho cuts asu nd er (êyati päpam iti Sivah) all sins. Siva s thus bo th the fu nd aen tal gro un d of all reality an d the suprem e Benevolence or oo d ho by is grac e saves sa ves all. e s the sup rem e or Absolute th from from the etap hy sica l an d soteriological soteriological po int of view. T e am e Siva or the igh est ea lity is, is, therefore, very ha pp y choice . Siva s the igh est eality as we ll as the Highest Good. In ad dition to Pratyabhijfiä, rik a, a nd Sp and a, this syst sy stem em s also als o know n as Sa iva- dar san a or hairav a-da rean i.e., th e system positing Siva as the all-of-reality-and all-of-reality-and go od As this system s no n*d ual, it s som etime s ca lled as hr ni ria Sa iva ph iloso ph y in or de r to distinguish it from from the Saiva. philosophy of the South which is dual.
Notes Satatam eter eternal nally ly,, ay be re ad w ith namah or with pancakrtya-vidhäyine. In the former case, it would mean 'my eternal adora tion to Siva'. In the latt er case it wo uld ea 'm y ador ation to Siva ho etern ally brings ab ou t th e ve pro cesses' cess es'.. T e latte r con struction s b ette r as it indica tes th at Siva's activity is incessant. Pancakrtya or the five five acts br ou gh t a bo ut by Siva are :— Srsfi —Letting go; casting out of oneself. The usual translation 'cre atio n' s misleading reation implies th at the creato r acts act s up on an extern al ate rial , an d thus brings ab ou the world-proces world- process. s. Th is translation es no td o justice justi ce to the In ia n p oint of view, pa rticu larly to the p oin t of view of Saiva philosop hy. Srsti s deriv ed rom rom the roo wh ich me ans 'to let go', 'to pour torth', 'to project. This implies that the world-process is already implicitly contained in Siva. e only lets it go or projects it out of himself. e ha s no t to t o wo rk on an externa l m ate rial n order to br ing ab ou t the world-process According to Saiva philosophy, the world is not a creation, but an emanation; it is a theophany. ( 2 Sthiti —m aint ainten enan ance ce (of the orld -pro ces s). Sarhhära Samhrti —w hdra hd rawal wal or re- ab sor ptio n. does doe s no t m ean des tructio n. re s no destruc tion of th orld . It s only re-abso rbed by Siva or a tim e. estru ction is only a metaphorical and secondary sense of sarhhära, not its primary sense. Vilaya pidhäna concea concealmen lmentt of th e rea l tu re of Self.
( 5) Anugraha —grace. These five krtyas imply that Siva lets go the universe out himself, im pa rts existence to it d final finally ly ith dr aw s it in to himself himself only only to to let le t it ap ea r a ga in . his akes a cycle cycl e hich is called a kalpa. he re is no f nal na l end to th e wo rld-process. e cosmic process s re pe ate d from from ete rn ity to ete rnity Anugraha is the act of grace by ch Siva brings abo ut the liber ation of an . T e firs firstt four krtyas are cosmological, the last isis soterio logica l e five five krtyas are not an artificial mixture f two stan dpo ints— on e cosmo logicai a nd th e othe r soteriologisoteriological. R a t h e r anugraha is the raison d'etr d 'etr of the first four krtyas,
Pratyabhijnährdayam
it is that for the sake of which the first four krtyas, come into play. It expresses the abounding love of Siva. Paramârtha Parama-\~artha Parama means the Highes t artha means both 'reality* and 'goal or value'. Paramârtha conn otes both the ighe st Re ality and the the Highest value. Accord Ac cord ing to India In dia n thou ght, the High est eality s also also the ighe st alu e of m an . In the realizati realization on of he H ighes Reality consists the meaning and purpose of human life. Svätma may mean either one's nature or one's self. the former case, the line 'cidänandaghana-svätma-paramärthävabhäsane' ou ld ea n 'wh 'wh o makes manifest manifest the Highest Rea lity lity (which is at the same time the ighest Va lue) whose nature is cidänandaghana i.e.,.a mass of consciousness and bliss or compact consciousness and bliss. In the latter case, it wou ld ean 'who m akes ma nifest the H ighe st eality (wh ich s at the same time the Highest Value), viz., His Self (which is also the eal Self Se lf of each ind ividua ivid ua l) that s a mass of consciousness and bliss'. here he re is double entendre in svätma viz., His Self (the self self of iva ) and the self of each individ ual, ua l, the im plicatio being be ing that is Self Se lf is iden tical w ith the eal Self of e ach . Th is tran slation s prefera ble, as it is ore or e in line ith the general tenor of this system. . Cidän anda ghan a— ass of consciousness consciousness and bliss bliss.. In Sankara ed àn ta, ta , the expression expression used used is genera lly 'sacci 'sacciddânanda. i.e., (existence) it (consciousness) and änanda (bliss). ïn this system, has been dropped as superfluous, or acco rding to it, it or consciousness alone is or real. it — consciousness and existence or reality reality are synonym ous. he re can be no thin g outside consci consciousne ousness ss hich m ay be ca lled existent or real. Sankara Sankara also also says "Sat eva bodha, bodha eva sattä" i.e., Existence itself is consciousness, arid consciousness itself is existence. Upanisat upa-ni-sad (sit) (sit) i.e. sitting sitting down near to or sitting do n at the feet of anoth er (i .e ., the teacher) to list listen en to his word s. It, therefore, therefore, has com e to ean rahasya or secret kn ow ledge obtaine ob taine d n this ann er. It s equivalent to secret or esoteric esoteric doc trine. e word has also been interpret interpreted ed by Sankara as 'destruction (of igno ran ce) by revealing the know-
Jfotes
21
ledge of the sup rem e sp irit'. ere the wo rd has be en used in the sense of'secret or esoteric doctrine'. iti Samkarah, Sam karah, one who brings 9. Sariikara— Sarn karoti iti abo ut happiness and welfar welf aree is is Sarhkara. Th is s an oth er nam of Siva. Sämkaropanisat, therefore, means the esoteric doctrine pe rtain ing to Sariikar Sari ikaraa or Siva i.e,, th e esoteric esoteric system kn ow as Saiva philosophy. Samsara Sarhsarati it sarhsärah i.e., 'th t hich always on th e e'; that which s con tinuo us 'pro-cess '. ord 'wo rld, or un iverse ' can hardly do justice to this id ea Etymologically the word 'samsara' also means 'wandering th ro ' a successi succession on of of states ) of th jiva or the individual so ul. t s in this sense th samsara is called visa or poison here. It is not the world world which is poison, but the wandering through' of the jiva as a be ing disin tegra ted om ea lity , cut f rom rom his In ne rm os t en tre, wh ich is po ison Visa is derived from the root is of the third conjugation a ctively vely perni(vevesfi) eaning 'to pe rva de ', hence any thing acti cious i.e., i.e., poison. T e roo 'vis' in the fourth conjugation ean s also 'to sep arate, to disjoin'. er e ay be (visnäti) suggestion here that samsara is visa be ca us e it disjoins disjoins us, disintegra tes us om Siva— (the Highest ea lity ). form of sam-ä-vif, m e a n Samâveéa This s the no un form ing to enter into. Samäveia, therefore, means mergence or identification. Samäveea with the Highest Lo rd eans identification of the individual self with the Universal Self. ind ivi du al, in i n this sta te, ee s th at he s no th in g els e lsee th an Siva. Samäves'a, also means taking possession of the individual by the ivine. e ou tcom e is the sam e, viz., identification identification ith Siva. According to Abhinavaqupta, ävesa means the subordina tion or o r disap pea ranc e of of the personal na tu re of the asp iran d his identificati identif ication on w ith the divin e at re of of Siva "Äves'as'ca asvatantrasya svatadrüpanimajjanät. Parat ad r üp a tä S am b h or â dy â cc h ak t ya v i bh â gi n ah " Tanträloka I volume I Ähnika, v. 173. Sakti is the energy of Siva, an d there fore, no t diff diffeepancakrtya cosmic processes. Èdkti-pâta eans the descen t of Säkti. Säkti-
Pratyabhijnährdayam päta on an individual means the imparting of anugraha or grace t o hhiim m. Sütra —Lit , ' th re '; hen ce, it has come to ean th at hic h like li ke a th re ad runs thr ou gh or holds togethe r certain ide as; a ru le; a formula; a direction . Cp atin su*ura, English, suture. \ Siitra us t co nt ain th e ewe t possible ords, ust be ee om am big uity , ust be mean ingful an d com prehen sive, must not contain useless words and pauses and must be faultless. this s n adjective qu alifying Citi This Svatanträ this ean s d ep en de nt only on itse itself lf and no thin g else else.. It ean that it is absolved of all conditions, and is free to do anything it likes. li kes. e ord va ta tra , has therefore, bee n rend ered by two words; viz , absolute, and of its own free-will. Citi -Th s ean s un iversal consciousness-power ap s fem inine ge nd er in San skrit. 'Cit' is generally used for Siva ey are distingu ished om citta 'citi' or is Sa kti. which means 'individual consciousness'. Siddhi means mean s effectuation wh ich inclu des (1) prakäsana srsti—emanation (2) sthiti maintena maintenance nce of s em an ate d, and (3) samhära, withdrawal or re-absorption. Sadäeivädeh bhûmyantasya from Sadä Sadä *iva *iva do n to the ea rth . cco rdin g to this system, syst em, there are 36 tattvas principles. These are divisible into two; viz., the Suddha adhvä, the pure or the supramundane way or course and the asuddha adhvä or the im pu re i e. th e an e w ay or course cour se Suddha adhvä s th at hich s abo ve Mäyä in which there is no difference betw een the knower and the known Afuddha adhvä th at here diffe differenc rencee begins rig ht u p to the ea rth . e 36 tattvas ar e given below n a desce ndin g ord er om Siva, the S uupprr eem mee pr p r iinncc iippll e .
Above manifestation Siva, the ig he st Prin cip le or univ ersal consciousness. In this, it or consciousness is predominant Sakti Siv a's inse pa rable conscious consci ous ene rgy . In this änanda or bliss is predominant. These two tattvas are the source of all al l an ifesta tion
Notes
S u d ha ha a d h v ä S u p r a m u n d a n e a n i f e s t a t i o n Sadähva i.e, the ever benevolent. In this tattva ahantä I-consciousness and icchä or ill il l are pred om inan t. Idarhtâ or this-consciousness (i.e . orld-consciousne ss) s no t so prominent. It is also called sädäkhya tattva, for it is the state in which there is the first notion of 'being' (sat äkhyä yatah). t s the incipien t orld-ex perien ce. T e orld in an ind istinc t state at this thi s stag e. e consciousness consciousness this state is Aham idam I am this . There is no distinction between I and 'this ' (th e un ive rse ). his s a state of perfect identity. I§vara> i e. the ord , In this bo th I-consciousness an world-consci world- consciousnes ousnesss are equally pro ine nt, and jnäna know ledge s pre do ina nt. T e consciou consc iousne sness ss f this thi s state is Idam aham —'Th s s I'— th e universe s I. e u iverse ha s com e distinctly in to consciousness t stil stilll as identical with the Divine Self. This is a state ab he da i.e. non-difference between the or Self Self an d 'th is ' or th universe. Vidyä Suddhavidyä Sadvidyä pu re, unlim ited knowledge. In this there is the consciousness— Aham idam idam ca I am and also this (universe) . is st at e s one of bhedäbheda i.e. th e universe s a distinct object to consciousness, ye its its dis tin ctio n s ove rcom e in Self-consciousness. ap pe ars only as an aspect f the Self. This is a state of «identity in differe nce '. Kriyä or action is predominant Sadvidyä —are called here. The first five—from Siva Suddha adhvä, because the relationship of subject and object s a single un it th is stage i.e. i.e. the object is is pe rceived as a rt of the sub ject; th er e s no veiling of th Self so far. These five tattvas represent the universal asp ect of consciousness  â ud u d dh dh a a d h v ä o r u n d a n e a n i f e s t a t i o n 6. M äy ä, the universally universal ly formative or limiting prin cip le. Som etimes, this thi s is not inc lud ed in the Kancukas, as it is a principle superior to the Kancukas an d gives rise to th Kancukas. Th is vei s the real Self Self and bring s ab ou t th consciousness of difference and plurality.
!2
Pratyabhijnähradayam
Th e Five K ancu kas ( coverings of Maya Kalä, i.e. limitation in respect of authorship or efficacy. Vidyä, kno wled ge i.e. i. e. lim itation in respect of o f know ledge. Räga inclination, limitation of fulness, giving rise to desires for various objects, e.g., I may enjoy this, I may own that etc. Käla i.e. lim itatio n of e tern ity giving rise ris e to division past, present, and future. Niyati Restri Restrict ction ion i.e. lim ita tio n of freed om , giv ing rise to limitation of space and cause. Purusa when the ivin e by his ây â veils veils is rea l Sel an d acce pts the status of a lim ited e xp erien t, he s kno Purusa. At this stage the Sarvakartrtva or omnipotence of the Divine is reduced to kalä or limited au tho rship sarvajnatva or om niscience s red uc ed to vidyä or limited knowledge; His pürnatva or all-fulf all-fulfilment ilment s red uc ed to räga or want and desire; IJis mtyatva or eternity is reduced käla or time-division; His vyäpakatia or omnipresence or all-pervasiveness is reduced to niyati or limitation in space or His sväiantrya is red uc ed to causecause-ef effe fect ct rela tio ns hip The principles from Kalû Niyati are generally known as the five kancukas or covering s, veils veils of ay a pu t on by the Divine. Prakrti he roo t or atri x of ob jectivity rom ro m Bu ddh down to earth. Buddhi, the ascertaining intelligence. Ahamkära, the ego-making principle. Manas* the conceptive consciousness. üvcjnänendriyas or organs of perception (audition, 17-21. touch, vision, taste, and smell). 22-26—The five organs of action (karmendriyas) 27-31—The five tanmätras i.e. the undifferentiated origins of the five perceptions^ 32-36—The five mahäbhütas; the gross-elements, viz., äkäs'a ( e t h e r ) , väyu ( a i r ) , agni (fire), äpas ( w waatt eerr)) an d bhümi (earth). Parapramätr rneans the Highest Experient. Prarhätr ean s easu rer or th e subject subje ct of experience. e highest «xperient is parama-Siva, the highest Siva.
Notes
the highe st âakt*. T hi s s distin gu ished Faräsakti— the from the subsidiary faktis that perva de the univers unive rsee a nd bri ng ab ou t all al l kinds ki nds of things. he y are vario us aspects of th highest Sahti. Sakti eans div ine consciousness or conscious energy hic h s no n-d istin ct from from &iva &iva.. It s Siva himself in his active aspect of manifestation and grace. Vimars'a Vi+mrs*. The root means to touch. Vimr§ eans to touch en tally . I t s a high ly tech nic al ter of this system. Param a^iva, the ul tim ate reality s not only prakaêa or lum inou s consciousness, b t also Vimarsa i.e. conscious of its consciousness. Vimarsa is Self-consciousness or pure I-consciousness I-consciousness of the high est R ea lit . t s this Vimars'a selfconsciousness of reality that brings about the emergence of the universe (sr$fi) its manifestation (sthiti) and its withdrawal (samhära) in to it ag ain as ide ntica l with its its jo y of pu re Iconsciousness. Vimars'a assumes ass umes three t hree om ents , viz., going out of itself (srsti) , ain tain ing its its con tinue d existence existence (sthiti) and then returning to itself (samhära). . "I a kh alu parâme parâmes* s*va va aft aft ra âé ât â; prakäeaeca vimaréa-svabhâvah; vimaréo näma visVäkärena, visVaprakâéanena, visvasarnharanena visvasarnhara nena ca ak rtrim äh am iti iti visphuvis phuranam".— ParäpräveHka, pp. 1-2, Kashmir Sanskrit Series. e entire universe s alread y containe d in the highest consciousnes consciousnesss or th e high est Self Sel f even as the varie ga ted plu age f the peaco ck s alrea dy con taine d in the plasm a of its (mayürändarasa-nyäyena) Vimaria is the positing of this Self which leads to manifestation. $iva-bha(täraka—The word bhattäraka s th e sam e as bhattära which again is the same as the word bhaffa. T h e w o r d is derive d from from th e ro ot bhaf of the firs firstt co nju ga tion which means to *nourish\ The word bha{(a bhaf tara bhaffäraka literally means the lord that nourishes oi supports'. The word bhattära bhaftäraka means venerable lord. This has been attached to Siva to show reverence. Nityodita Nitya-\-udita. Udita s o rm rm ed ed m kta—that which is gone up, risen. Nityodita s etern ally risen. In this system it is generally not the word nitya (eternal) that is used for the foundational consciousness, but nityodita i.e.
Pratyabhijnähdayam
ever-risen, ever-existent. Nityodita is that which never sets, bu t s alway s risen. e fo un da tion al consciousness consciousness nev er takes a ho liday . ha tev er bo th rises rises an d se s is i s called säntodita\ but that which never sets, but is always risen is called 'nityodita'. It is also called nityodita because the system ants to em ph asize the fact fact th at the etern al consci cons ciousne ousness ss ever active; there is always spanda or vibration in it. Pramäir eans o Pramäna (lit. ins tru en t f know ledge) knowledge, proof of knowledge. easurable) the Prameya (lit. to be easured , known or object of knowledge. BaindaviKalä— parahpram ätä. Vetti iti vinduh (bindufi from the root vid (to know). The highest Self or consciousness which is the knower is known as Bindu. Bindoriyam iti iti baindavi. Baindavi means 'of bindu 'pertaining to b\ndu\ Kalä m eeaann s fakti. Baindavi kalä means the power of knowership of the hig hes t Self Self or consciou sness, i.e. th e pow er of Self-consc Self-consciousiousSelf by hich it ness. er e it me an s th at pow er of th e Self alw ays the sub ject, ne ver the ob ject. In this verse, feet feet are compared to pramäna (means of proof) ; the head is compared pramätä, the knowing Self. t as it is imp ossible or one to ca tch p the shad ow of on e's ea d ith one's feet fe et,, for f or the sh ad w of the he ad alwa ys elud es it, it, even so s it impossible to know the knower {pramätä) by the various means of knowing or the vario us ean s owe their own exist existence ence to the knower. Samarasa —one having the same feeling or consciousness. Sämarasya therefo re, ean s ide ntity of consciousness. consciousness. In Samhära or or w wii th t hdd ra raw waa l, l , Citi reduces the universe to sameness ith the ighest R ealit y. T e Fo un da tio na l Conscio Consc iousn usness ess both the alpha and the omega of the universe. Svatanträ Citi or the div ine consciousness s called svatanträ, because whether it is sr$ti (manifestation), sthiti (m ain tena nce f the anifestation), samhäta (withdrawing or reducing the universe to oneness with herself), she is sovereign i.e. does not depend upon any extraneous condition. ViÊva-siddhi ay also ea n the effect eff ectuati uation on of bo th bhoga (enjoyment of the bliss of real I-consciousness) and mofoa
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127
(liberation). When absolute free-will of citi is recognisshe brings abo ut real enjoym ent as well as freedom from limitation. this sense also she is the cause of viêva-siddhi. Pramänopärohakramena> by gradual mounting, beginning with knowledge etc. From known or prameya one has to mo unt to pramäna or knowledge; from knowledge one has to mount to the pramätä or the knower, to the highest Self. ll pramänas rest in the pramätä, knower. Btahmaväda (the doctrine of Brahman) refers to a ä n k a r a - v e d ä n t a in which Brahman is said to be n o n a c d v e . Darpane nagaravat —Just as city appealing in mirror is nothing different from mirror, aappears ppear s as citi is something different, even so the universe appearing nothing different from though aappears ppear s as different. Sadaéiva tattva may be said to be the first principle of man ifestation. ifest ation. Out of the Siva-sakti state emerges Sadätiva tattva where consciousness is of th form, 'I am this'. 'This' (idantä) here refers to the total universe. (ahantä) refers to the Divine Experient. t s the absolute or universal I. The first consciousness of the absolute in manifestation is, *I am this*. 'this' (idantä) or the entire universe is already im plicity contained in the absolute consciousness, hen it begins posit the I as the 'this, 'this' becomes first glimmer of the universe to be. This is, however, stage of consciousness where he 'this' aspect is in an incipient, germinal form, greatly dominated by the 'F aspect (ahantäcchäditaasphuta-idantämayam) where viha or universe is both different non-different (paräpara rüpam) from Sadäsiva. am this Icchä or Will is predominant. In the consciousness, th t hii s" s ",, existence or being is cleary posited; hence this principle is also known as sädäkhya-tattva ( Sat Being). system no starts giving hierarchy of individual indivi dual experients Co rrespond to the universal experient or Sadäsiva is the individual (mystic) experient, designated mantramaheivara who has realizSadäUva tattva tattva whose experience is, therefore, of the form— am this'. whole universe is identified with hi Self.
which
manifestation in is the next stage consciousness of an 'I' and a 'this' is both equally
Pratyabhijhâhrdayam
pro ine nt. T e ideal universe which is is involved n the ab solute consciousness conscious ness beco es or e clearly defin defined ed as a 'th is' this stage. jMna s pr ed om ina nt in thi tattva. Corresponding to this s the ind ivid ua {mystic) experient known as Mantresvara who has realized the fcvaratattva, whose consciousness is also of th e form 'I am this*, this*, in in hich th e un ivers e s long er an ind istinc t 'th is ' t s as clearly defined defined as the co nsciousness of'I', and in which the universe is identical with the Self. 'Ahamidam I am this\ e consciousness of Sa dâsiva The consciousness of Isvara is 'Idamaham* —"This am I'. Vidyä Buddha Vidyä s the stage sta ge he re the con sc ousne ousness ss of bo th T (th e experient) experi ent) and 't ' (the (the un iverse) is distinct, and where diversity or bheda begins, thotigh the re s un ity in div ersity at this stage Knyä is predominant in this tattva. orres pon ding to this, there are the exp erients called tr s ho see see d iversity, thou gh it is is divers div ersit ity~i y~innni ty . e or d w ho rules over these t hese expe rients s called call ed na ta bh at tâ ra ka . e consci conscious ousnes nesss f this this stage st age Idam ca Aham ca Aham idam ca he un ive rse as differ different ent t also also as, belon ging to e. At this thi s stage, tho ug h the 'th is' appe ars as distinc t from from , ye t it s only an aspect of \ It distinct from I*, but not different. en ce th e consciousness of of this stage is known as Suddha Vidyä. Vijhänäkala s the ex pe rien t of th e stage below t above ây â. Her e the experient s devoid Suddha Vidyä of ag en cy ; he s re aw aren ess. is f eld eld of exp erience co npralayäkalas. He has a sense of identity with sists of sakalas, his field of experience ( tadabhedasäram) He is free from Mäyiya t is still still sub ject Kärma m ala Änava mala. In this state, the experient has neither the clear consciousness of aham (I) nor of idam (this). His I-consciousness is identical with a void like the void that one experiences in deep sleep. He has the feeling of a vague something which is practically cally nothing. T Palayäkala-pramätä is identified ith thcprakrti t the time of dissolution . Th yogins who have an experience only of the void are also like the pralayäkala-pramätä. He is free Mäyiyamala. from Kärma m al but is subject to Änava sakalas th devas (gods) and jiuas (individual
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129
selves) wh ha have ve no true knowledge of elf, whose conelf, sciousness is only that of diversity. average human being belongs to this level Sakalas re subject to all the three mala ma la Änava, Mäyiya Kärma. suggestion is that in this state vimar§a is latent; only prakäEa is predominant. tabular form (seep. 130) may now gather p in the details of the third sütra. From Vijnänäka la up to Sak ala, there is no presiding deity, because operation of Mahämäyä begins from stage of Vijnänäkala also al so becau se igno ra nc e begins ro Mahämäyä stage. Anäfrita-Swa-paryäya anälrita i.e. unrelated to any thing; lit , whose synonym is Siva who has no objective content yet. This is state below Saktitattva above Sadâsivaavasthä, state, not a tattva. tattva. This, however, is only This refers to that phase of reality where Sakti begins temporarily to veil the Self, and thus to isolate universe from Self, producing akhyäti ignorance of its real nature. This is wh Êakti is said to be 'sua-svarüpäpohanätmäkhyätimayi nifedhavyäpärarüpä' (Param ärthasära, ärthasära, p. 10) i.e. Sakti brings about akhyäti negating or isolating universe from he Self thus veiling its real nature. full experience of Self that in which th This or the Universe are one. The loss of this Experience—Whole is samsara; regaining of this Experience—whole or full Experience of the Self is mukti. Sünyätiiünyataya —being as yet ore void tha void itself. itself. t is called iünya here from th point of view of objec tive anife station, from from th standpoint of the negation of the universe, i.e. from point of view of absence of objective content or objectivity. TrUirornate —the —th e mystical do ctrine con cern ing three-headed Bhairava. three heads of god, Bhairava a symbolic symbolic represe ntation of the three Saktis of the Divine, viz., Para, Parâparâ, Aparä. P a r a is the supreme state in which there is no distinction or difference whatsoever between Siva Sakti. Paräparä is that state (o manifestation) in which there is identity-in-distinction. Aparä is t h a t state which there is complete difference.
NOTE 39: Details Details of Sütra Tattva
The Presiding Deity Siva Sadäsivabhattàraka
2. Sadäsrva. In this, Icchä or Will is predominant ïsvara tattva ïsvaraIn this, jfiäna bhattäraka or knowledge knowledge is predominant Ananta4. âuddhavidyâtattva or Sadvidyä Sadvidyä bhattäraka tattva. In this, this, Kriyä or action is predominant 5» Mahämäyä tattva 6. Mâyâ tattva
7. The remaining
tattvas upto the earth.
The experient Siva Pramätä antra-mahesvara. The experience experience of r Siva Siva is clear clear but there is also also a di experience of the Universe. Mantresvara who like ïsvara has a distinct experience of both 'I* and the Universe but the Universe is only only an aspect of Self Self Mantra who has an experience of both *P and the universe as separate but the universe as closely closely related relate d to Self Self Vijnänäkala. He has knowledge but is devoid of agency. He is free free fro from m Mâyïya and Karma mala but is still subject to änava malas Pralayäkala or Pralayakavelï or &ünya pram ätä. He isis free free om Karma K arma mala but i still subject to Änava and Mâyïya malas. Sakala, from the devas upto the plant and minerals. This is subject subject to all the three malas änava, mäyiya and Karma mala.
Corresponding ieldof experience U existen existence ce is mere Prakasa Pra kasa or Siva Indistinct experienc experiencee of the universe, universe, not yet distinct from Self experience Experience Experience of of Sel Selff and the universe as both distinct distinct and equall matched, but the universe is still an aspect of the Sel Experience of difference from everything and yet everything appearing as close closely ly related to the Sel All the pralayäka pralayäkalaD, laD, and Sakalas. Mere voi Experiencing all things as differing differing from from one another and fro from m the Self.
3.
Notes
13
Sarvadevamoyah käyah he unive rse s con sidered to be like like a body con stituted by all the gods. e gods he re symbolize both the pramätä and the prameya, all the subjects and objects— objects— the experients an d the exp erienc ed. no ther reading is Sarva-tattva-mayah käyah —the body of the universe is constituted by all the tattvas. Priye —dear —dear one or my dea r. he Ägam a literature lit erature s gen erally in the form form of of a dialog ue be tw een Siva an d his consort Pärvati. Hence, Priye'—O, dear one. Bh airava eans the terrible one wh o destroys the weakness of the lower self. Th is s the na e of Siva. ha irav s cons tituted of three letters, bha> The hermeneutic interp retatio n of ha irav a, therefore, therefore, s tha bha* indicates. maintenance of of the universe, W indicates 'ravana 'bharana' maintenance —i.e., ithdra al of the universe, indicates 'vamana' ejecting ejecting or lettin g go of the un ive rse, i.e., anifestation of th universe. hu s, Bh airava indica i ndica tes all the thre t hre e aspects f the Divine, viz, Sr$fi (manifestation), sthiti (maintenance) and Sarhhära (w ithdra al). Bh airava has been called call ed ' three -he ad ed', beca use as as stated abo ve in note 42 the thr ee hea ds are sym bolic repre sentation f the thre e saktis saktis f haira va, viz., j>arä paräparä, aparä or because the three heads ar e symbolic repre sen tation of ar a, S ak ti, an d Siva. It has no t yet been possible possible to tra ce the sou rce of this verse . e ide a in this verse s expressed in the form form of paradox. But what does 'akhyâti'—nescience or non-knowledge n ? Does it ap pe ar or not ? In other words— is it exp erienced or not ? If akhyäti is never experienced, then it is nothing and only khyäti or kno wled ge rem ains . If it s said th at akhyäti does appear (i.e. is experienced), then being khyäti or experience, khyäti again remains. So khyäti or know ledge can no t be eliminated in any case. e reference s to Spandakärikä, eh . I , vv. 3-4. difference ence of pe rce ptio n ; an idea as Vikalpa ean s differ differ different ent rom rom o the r ide as ; differen tiation. ik al pa am (V *e sena sena vividhe na ka lpa na ) = idea ting a 'th is' as differ different ent om tha t', differentiation-m differentiat ion-m aking activity f the ind Vikalpa s the na tu re f the ind ividu al ind (citta) hich goes goes on ak ing different dif ferentiat iation ion betwee n one thing and an oth er.
Pratyabhijnährdayam
ar e th e vivrti of Yo garäja on verse 1 of Paramärthasära A b h i n a v a g u p t a , 'Vikalpo hi anyäpoha-laksano'dvayam ghatäghatarüpam âksipan, aghafêt vyavacchinnam ghafam nUcinotV p. 33, i.e., vikalpa s of of ehe ehe at re of differ entiatin g one th ing fioi fioinn an ot he r. or instan ce dividing an exp erienc e into ja r an d non-ja non-jar^ r^ it ark s ou t th e ja r from from the non -jar, a nd thus ascertains it as a jar. In Toga-Sutra of Patanjali, (Samâdhi-Pàda, 9), Vikalpa ean s a ere fanc fancyy which has no founda f ounda tion ti on in reality. is not the meaning here. t the objector object or wants to driv e at s this. Th e na tu re of the individual mind is differentiation-making, knowing 'this* as diff di fferent erent rom rom 't t' , herea s Siva or the nive rsal C onsciousn ess is free free of all Vikalfras or differentiating ideas. How the n can you call the ind i nd ividu al ex perie nt as non-different from from Siva, o long as the differentiation-m aking ind of the ind ividual lasts ? Citta means the individual consciousness. Vijnânàkala—See note 36. idyä pram ätrtä— the experients experient s of vidy ä-tattv a i.e. i.e. Mantras. Sadâéiva, ïéa, Anàs*rita-s*iva, see notes 33, 34 and 40. Siva, Sadäsivä, IsVara, IsVara, and Su ddh avid yà are together get her known asSu ddhä dhvä the pure or higher high er path . an tia antreév ara, antra-m aheév ara etc. are Sud dhâd hvâ experiexper ients. Predominance of it is common to both Vidyâpramâtâras an d Su dd häd hva -pra ätära s, bu t in the former fo rmer case case it is is na tura l, he rea s in th e latte r, it s ac qu ired thro ug h the effo effort rt of Samàdhi. Sü ny ap ra ätr , etc. See note 37. he word ädi i.e. i.e. etc. includes sakalas also. e ea nin g f the verse is—w hat s jn a n the jiva (the case of Siva appears as sattva in the case of 'pafu kriyä in th e case of Siva ( the universal^ ind ivid ua l), hat Absolute Consciousness) appears as rajas in the individual, what is mäyä in the case of Siva appears as tamas in the individual. Sattva, rajas, tamas are the three gunas which are the chief c hara cteristics of P rak rti, the roo t principle of manifestation. This has been elaborately described by Sänkhya
Notes
13
an d accep ted by pra ctica lly all syste systems ms of in u philosop hy. a me ans stran d, a con stituent, an aspect f Pr ak rti. Sattva is the aspect f ha rm on y, goodness goodne ss,, enligh tenm ent, an sukha or pleasure. Rajas s the aspect of ove ent, activity, an •duhkha or commotion. Tomas is the aspect of inertia, and moha or dullness, indifference. Vikalpa—See note 48. Mâyâpramâtâ is the experient of the impure path— the sphere of limitation. Màyâpramâtà includes pralayäkalas sakalas. See notes 37 and 38 and the table given on p. 130. Svätantrya s the ab strac t no un Svatantra which eans one 's own ru le, no t cond itioned iti oned by any thing outside oneself such as mäyä. It is the absolute, spontaneous, free will of the divin e consciousness, ou tside th e cau sal ch ai , the free, free, creative act of the Universal consciousness. Mala : dust, dirt, impurity, taint; dross. Dross is the best English equivalent. Mala is what covers and conceals and limits the pure gold of divine consciousness. It is of three forms, kärma mala. As used in this viz., änava mala, mäyiya mala, system, mala eans those cosmic and individ ualistic limiting conditions which hamper the free expression of the spirit. Änava mala is the müla-mala, the primal limiting condition which reduces the universal consciousness to an a small, limited en tity. It s a cosmic limiting condition over hich the individ ual has no con trol. t s ow ing to this tha t the jiva (ind ividu al soul) soul) considers himself apürna, impe rfect, a separa te en tity, cut o f from from the un ive rsa l consciousness. greatness of of Siva Siva in in this this co nd ition is con cea led, an d th e indiv iänava mala s broug ht abo ut l forge fo rgets ts his his real na tu re . in two w ays. Bo dha or know ledge oses oses it svätantrya or unimped§akti loses its bodha or inherent ed pow er, an svätantrya knowledge. Mäyiyamala s the limiting limiting cond ition iti on bro ug ht ab ou t by mäyä, th t gives to th e soul its gross gross an d sub tle bo dy . t s also cosmic. It is bhinna vedya-prathä —that —that which brings ab ou t the consciousness of difference owing to the differing limiting adjuncts of the bodies. Kärma-mala. It is the väsanäs or impressions of actions karmendriyas under the influence done by the jhänendriyas
Pratyabhijnährdayam
of an ta ar an a. It is is the force force of these uäsanäs that carries the jiva from one life to another. It may be no ted tha t ijnänä kala has only änava mala, mäyiya mala, and Sakala Pra layä ka la has tw o, viz., änava has all the three viz, änava, mäyiya, and kärma mala. Of the nature of Sünya i Sünya pramätä pralayakevali whose field of experience is the void. Puryasfaka Litera Literalllly, y, th e city of eig ht , refers refers to th subtle body consisting of the five tanmätras (i.e., the fundamental un diff ere ntia ted essence essence of the five five gross gross ele en ts) manas, buddhi ahankära. It is is also kn ow n as süksmaearira lingaiarira which is the vehicle of the samskäras. ide N ote No . J 7. Upädhi ) , o m e t hi h i ng n g p la l a ce c e d n e ar ar , hich affe affect ctss or limits limits a thin g itho ut en tering into it as its constituent. (lit., on e o has fared well) s a title of of the Sugata (lit., Buddha. Therefore his followers are known as Saugatas. The Màdhyamikas are the followers of the Madhyaak a (t e system system of th e iddle ay ) school scho ol of philoso phy They believe in éunya (lit., void) as the fun dam enta l principle. Päncarätra Bhägavata system is the main ph ilosop hy of Vaisnavaism* n th e origin of Päncarätra, se M inor Religious Sir R.G. Bhandarkar's "Vaisnavaism, Saivism a nd Minor systems". e derivation f the wo rd, Päncarätra is somewhat obscure. Perhaps it refers to some religious rites lasting for five nights. The followers of Päncarätra are here called Päncarätras. Th T hee wo w orr d 'prakrti' here does does not ea n the Prak rti or roo t-m atte r of the Sàrïkhyas. Sàrïkhyas. Para prakrti here eans the high est ca us e. e follower followerss o Päncarätra system consider asu dev a bo th as the ater ial cause an d controlling controlling cause of all manifestation. Leidecker believes that parinäma here does not mean transformation or change, but the Pâficarâtras consideredjfz/jj, etc. to be the parinäma or transformation of Vasudeva. Sankara hile criticizing the Päücarätra system in his commentary on Brahm asütra in U tpattya sam bh aväd hik arana puts put s s positi posi tion on quite clearly and correctly.
Notes
"Tesàm Vä Väsudevah sudevah para prakrtir —itare Sankarsanadayah käryam." 70 sem aräja seems seems to ha ve ad e some confusi confusion on her e. The Päncarätras do not consider "avyakta" (non-manifest) as the ultimate source, but Vasudeva who is higher than "avyaktafSan kara puts their position position qu ite correc tly in his co en tary on Br Brahmasüt ahmasütras ras,, in in Utpa ttyasam bha bhavv ädhika rana: "era "era ïïc d w j - ^ % ^fts^fV «iKii|ui: qrtssiTOiïïï srfënr "Sänkhyas" here means 'the followers of Sânkhya". See note 36. he aiyä kar ana s were wer e the followers followers of the ra ar School f Philosophy Philosophy that considered gr am ar as eans of spiritual liberation he ir philosophy has been desc ribed under the t he heading "P än ini- da rsa na " in Sarva-darsana-sarhgraha" by Mâdhava. The reference is obviously to Bhartrhari's Väkyapadiya which considers paSyanti as Sabdabra Sabdabrahma hma or Reality as Vibration. 74-75. e philosophy philosophy of yä ka ran a considers consi ders the Absolut Absol utee or Highest Reality as "S ab a- ra an ." âa (word) is to them not something unconscious but consciousness tsel tselff here thou ght an d ord are the same an d are no t ye distinguished. distinguished. B rah an s the etern al ord om hich em anates every thing. A ccord ing o the rika system, system, the univ erse of objects objects an d so also als o of thou gh ts an d w ords is is always in ra Siva poten tially. Th is s the stage of the Pa râv àk the highest word which is yet unmanifest. The next stage is that of Pasyantï hich is is th e divin e vie v iew w of of the unive rse in i n its its un diffe ren da ted form, form, far fa r bey ond hu an experience. Ks em arä ja mea ns to say tha t the gr am ar ian s go only as far far as paiyanti which is conned ned to t o the stage f Sad aéiva t no t to Pa râv âk hich alone refe refers rs to the stage of ra a Siv a. After the paÉyanti there is the madhyamä, which marks; the next stage of the manifestation festation of the universe from from un dif fe ren tiate d ass to differendifferentiated particulars. Madhyamà, lit., the middle one is thus a link be tw ee n Pas* Pas*ya yant nt , the vision of th e un dif fe ren tiate d un ive rse an d aik ha rï, the stage stage f differentiat differ entiated ed pa rtic ula rs, the stage of em pirical tho ug ht an d speech. It s ord in a sub tle for
atyabhijnährdayam
in the ind or an tah ka ran a. In aik ha ri, the 'word ' appears separately from 'thought', and 'object e âg am as (here* (here* Saiva -Äg am as) refe re ferr to a grou of litera ture co nta inin g the do ctrin e of the Saivas. ' ga a' ea ns trad ition , th at wh ich s ha nd ed dow n om generation to generation. By rh ata s (the deserving, dignified) dignif ied) s he re ea nt the Ja in s. Th ey ain tai n th at the universe cons co ns sts sts f 'pa raän us ' (atom s of atte r) wh ich are eternal. T hey are subj su bject ect to ch an ge or de ve lop en t inasm uch as they assume differ different ent e Ägam a qu ote d mean s to sugge su ggest st that gunas (q ua litie s). Jains consider these gunas as the highest reality they have discovered and are unable to go further than the gunas. Päncarätrikas —Vide note 67. e fo owers owers f " are known as tantnkas. The word "tantra" has been explained in two ways, (1) from from th e roo ta n' to exp and that n w hich the princ iples of o f reality are ex pan de d, a re elaborately described descri bed i "tantra". (2) om the root " to control, to harness— that hic h teaches how to con trol an d harness the variou s orce orcess reality is "tantra". Kula' here means 'Sakti* (the divine manifesting pow er) e referen ce he re is obviously to the S äktas, the worshippers of Sakti. Tnka —The Pratybhijnä philosophy is known as Tnka ina sm uc h as it describes ra a Siva or ighest eality as an ine stin g itse itself lf in a gro up of of thre (trika) , viz ., Siva , S akti and ar a. Fr om 'et cetera ' in T rik a etc. may be understood underst ood Tripurâ or Mahärtha. Paraiaktipäta— The gra ce of of the igh est. Saktipäta or grace is of two kinds, viz. para (highest) and apara (lower). Parasaktipata or the highest grace connotes the transmutation of th e em piric al or limited ego into the Fullest ivine Consciousness. Consciousnes s. Su ch grac e can be im pa rted only onl y by the Div ine. apara Saktipäta (low er ra ), thou gh the ego eg o realizes real izes liis liis ide ntity ith the ivin e, he s yet un ab le to realize tha t the en tire un iver se is only a anifestation of himself himsel f an d has thus not yet obtained the Fullest Divine consciousness of Siva.
Notes
13
para âak tipâ ta (lower grace) can be im pa rted by a spiritu al director or gods. Vidyä is one of the five Kancukas —the impure knowledge (aêuddha-vidya). It s the prin cip le f lim itatio n hich does not allow all ow the ind ividu al to ha ve a syn op tic view of reality. Turiya, the fourth state of consciousness. consciousness . I n Sarhskrta 'catur m eeaann s f oouurr \ W Whhee n iyat suffix is added to ca c att ur u r , 'ca is dropped and 't' of iyat x s drop ped , and thus the wo rd becomes 'tu riy a' wh ich eans 'fourt . Every man's consciousness is in three states— -jdgrat (w ( waa ki k inn g) g ),, svapna ( d r e a m i n g ) , susupti (d ee p sleep). slee p). T he se states sta tes ar e exclusive. hen a an s in in the w aking consci cons ciousnes ousness, s, he has no dr ea m or p sleep sleep consciousness. consciousness. he n he s d rea in , h e has no waking or deep sleep consciousness. When he is in deep sleep, he has no dre am ing or wak ing consciousness consciousness.. In every ever y an there is a fourth (turiya) sta te of consciousness also w hic h i the witness of the other three states. Turïva is a relative term. It is in relation to the other three states that it is called turiya or fou rth. re s no successi succession on in turiya as there is in the other three states. It is ever present as the witnessing consciousness ness of the three states. states . T e ego lim ited by bo dy , râ a an manas has no experience of turiya, although it is always present in him as the background of all the three states. When avidyä (the prim al ignorance) is i s remo ved, the n only an has the experience of turiya consciousness. consciousness . T t s the essence essence of ou r con sciousne sciousness ss hich s exp erienc ed he n the pre sen t lim itation ar e transc end ed. icro-cosmically, it is is th e fourth state of consciousness holding together the waking (jägrat) , dreaming (svapna) and dreamless sleep (susupti). Macro-cosmically, it is the fourth state holding together the three krtyas srsfi, sthiti, samhära. "Srsti-sthiti-samhara-melana-rUpa lyam turiyä". J u s t as a string holds together various flowers in a garland, even so it holds tog ether the oth er thre e forms fo rms of exp erience an d ru ns through them all It is integral awareness. Bu t it s oth er th the three stat s tates es of akin g, dr ea m a nd sleep. H en ce it s called the fourth. W he n an ind i nd ividu al conscious consc iously ly experiences experi ences turiyä state, the sense of difference disappears. Turiyä has been described as pürnä (full) from from the po int
Pratyabhijnährdayam
of view of sarhhdra or ithdraw al because in th at condition she has ithd raw n all tha t had em ana ted om her, krsä udvamana or emanation em ac iate d from from the ii t of view vi ew bec ause in th at con dition she s letting go the entities th at she h ad he ld in her. So ur ïyâ ay be said sai d to ubhaya-rüpä i e.> th fu l an d em ac iate d. In the highest sense, how ever, she is anubhayätmä, beyond the conditions of fulness and emaciation. mala, see note 60. 86 al ä her e eans limitation in respect respect f au tho rsh ip and efficacy. Regarding kalà and other kaficukas, see note 17. Màyïya-mala —See note 60. Kärma-mala —See note 60. Kalä niyati —See note 17. e hole idea f the lim itation f the pow ers of §iva may be expressed in a tabular form : âka ti ^ as ex isting in Siva
âak tî as existin g in the limitation of man
1. Sarvak artrtva— artrt va— om nipotence
Kalä— limited li mited authorship or efficacy. Sarvajnatva— om niscience Vidy à— limitation limitati on n respect of knowledge. ür na tva or itya-trpti— Rä ga— limitation n respect res pect pe rfe ctio n or fullnes fullnesss of de sire , i.e., des iring this or that particular. ityatva— eternity Kâla— li itation it ation n respect res pect of time. yà pa ka tva or Sv ätan trya iyati— limitation n respect res pect —all pervasiveness or freedom of space and cause
"Is va rad va ya -d ar ea na " means the sy em f philos phi losoophy which does not believe in any other principle (advaya) than Isv ara , the or d. his s the cha racte rization of the Saiva Saiva philosophy of o f ash ir wh ich ain tain s that Siva s the wh ole an d sole sole rea lity. T re s 'n o second (advaya) i.e., i.e. , no oth er pr inc iple tha n Siva. Isva ra here s a synonym f Siva. Siva. ap pe ar s bo th as the wo rld or the eld eld f expe rience and th
Notes
13
experient, as the knower (pramätä), of know ledge (pramäna) the knowable {prameya) 'Brahmavadins' refers to those Vedantists who believe that a principle, called Mâyâ, other than Brahman is responssamhära. Literally, it eans adv oca tes of ible for srsfi, sthiti the Brahman doctrine. Panca-vidha-krtya the the fivefive-fol foldd ac t. For de ta ils se te 4. n üt ra 10, the five-f five-fold old ac t s de scrib ed from from the epistemological point of view. Suddhetara-adhvä— (l it. ), (course other tha n the intrinsic) i.e., the afuddhädfivä, the non -intrinsic course, the extrinsic manifestation: Suddhädhvä s the intrinsic or su pramundane manifestation; aiuddhädhvä s the m un da ne or extrinsic extri nsic anifestation. Sadäsiva, Isvara, an d Su ddh avidy a are in the region of Suddha-adhvâ or supram und ane manifestat manifes tation. ion. tattvas from mâyâ to the five gross elements are in the region of aÊuddha-adhva, the extrinsic extrinsic course or un da ne manifestati manifestation» on» This has been called aiuddha-addhvä or im pu re course, course, beca use in this there is a sense of bheda or difference. difference. In Sudha-addhvä or the pure course, there is a sense of abheda or non-difference. This is called vilaya', because the real nature of self is veiled in this state, In the at te r of know ledge, the obj object ect know n in in a w ay becomes one with the know ing subject. e ac tua pramiti (knowledge), divested of the accidents, of the prameya (the known object), will be found to be one with the parmätr ( t h e knowing subject). ere the five five-f -fol oldd act s described p ar tic la ilv from from the po in t of of view of of the esoteric exp erien ce of the yo gin . ro sthiti, Vimarfan Vim arfan is this point of view, äbhäsana is srsfi, rakti is sthiti, Sarhhära> bijävasthäpana is vilaya, viläpana is anugraha. For the meaning äbhäsana etc., see the Commentary. 'Mahärtha* is the esoteric aspect of this system. Vimariana camatkära is the experience of h ow wond erful ' It is is like like the deligh t of an artis tic ex pe rien ce hence it is called camatkära hich ea ns an intuitiv e flas flashh of artistic experience. The knowledge of the object is called samhära h e r e ,
Pratyabhijnährdayam
because he object is w i t h d r a w n . object as an object d iissaa pppp ea e arr s only its knowledge remains. 100. Hathapäka T h e r e are two ways by means of which an object experience is b r o u g h t to sameness with real essence of t h e e x p e r i e n t , viz., (1) Éanti-praêama and (2) hathapäka praSama Pra sam a eans 'reducing completely complete ly world experience to oneness with th experient'. first one is a slow, gradual process: th second, i.e., hathapäka is dogged, persistent process. It is not g ra d uuaall . 101. Alarhgräsa alam+gräsa alam m e a n s paripürnarüpatqyä, nis-samskäratayä i e., fully perfectly, when no impression or germ of samsara as separate from consciousness allowed t o r e m a i n ; gräsa is grasanam (lit., swallowing)—here it m eeaann s svätmasätkaranam —bringing it to sameness with the Self. 102. Mantras ' M a n t r a ' is composed of two letters 'man' tra\ 'Man\ implies mananät (by p o n d e r i n g ) , tra* implies träyate (protects, saves). Mantra therefore, means that which protects or saves pondering. Mantra is a sacred word or words wh ich, hen properly uttere meditated upon, become efficacious (in all sorts of ways; here in bringing about liberation). 103. P a r à v à k — I t is citi (consciousness-power) which consists of inner sound bom of non-mäyiya letters, ii is ever sounded, ever throbbing. t s th Suätantrya Sakti, free, unfettered, absolute Will-power, he main glorious supreme sovereignty of the Divine, "^rcfT^ TO, It is called parä\ because it is supreme, perfect. It is called 'väk , because it sounds forth, utters forth, the universe by its 'I-cosciousness . Also see notes 74-75. ( IIssvv aarraa pr. vi. . 253). 253 ). 104. V to *ksa\ These include all the letters of the Davanàgarï script. These letteis according to the Saiva philosophy represent various êaktis. 105. See notes 74-75. 106. See note 48. The vikalpa- activity refers to the mksepa aspect of Éakti which projects all kinds of differences. äcchädana or veiling refers to the äuarana aspect of §akti which throws veil over real nature of the Self, and thus
Notes
14Î
conceals th avikalpa stage of the this on sentence, th e Self. Self. writer ha referred to both th viksepa and the âvarana aspects of Sakti. 107. Avikalpa is the distinction-less consciousness. It is the opposite of vikalpa. It is mere awareness awaren ess ithou 'this o r 't h a t' . It is turyätita avasthä, stage of consciousness beyond turya. 108. Brâhmî, lit., means pertaining Brahma. other iaktis are, âhesvari, au ârî, Vaisnavï, V arâh î, Indrânî, Câmundâ M aahhââ llaakk s m mïï.. Th T h e re ar eight classes of letters presiding*deity of each is as follows
Deity
Class
letter
1.
Brâhmï class Mâhesvari Kaumârî Vaisnavï Vârâhî 6. Indrànï 7 . C âm u nd â 8. Mahâlaksmï idea is that so long as th soul is in th pasu 109. ( bo un d) stage, th $akti-cakras{ Ùieiaktis with their differentiation sthiti—the emanation akin g hosts) hosts) cause to a ppppee aarr th srsti and maintenance oîbheda or difference only, an sarhhära or com plete disappearance of abheda or non-difference or one-ness. At this stage, consciousness of difference is created main-
is At pati stage, when bondage of the soul dissolves, he reverse th previous condition happens. Here th iaktis b rriinn g a b ou t srsti sthiti, emanation an m aaiinn tteenn a nc e of abheda, nondifference or one-ness of all, and sarhhära or complete withd rraaw w aall of bheda or differ difference ence ati stag is of two k iinn ds d s— — (1 ( 1)) anadisiddha eternally present as in th case of Siva and (2) Togidaiä —that which appears at the stage oîyogin. It is the latter which is m e a n t by pati-daeä here. Prof. Leidecker has given very fantastic interpretation this. See note 173, pp. 138-39
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Pratyabhijnährdayam
of his translation. The text has been completely misunderstood by him here. It should be bo rne in ind tha t at the pati stage, the cakras (the differentiation-making hosts) of the iahtis dissolve, and the iaktis begin to function in their pure state. In the paSu stage, these are called khecari cakra, gocari cakra, dikcari cakra itcaricakra, itcari cakra, but in the pati stage , these are ca lled simply cidgaganacari or khecari gocari dikcari bhücari respectively. 110. Bhairava-mudrä —This has been defined thus :
*ftfaïïT This is a kind of psycho-physical condition brought about by the following practice : "A tte tio n should be turn ed inw ards ; th e gaze shoul be turned outwards, without the twinkling of the eyes. This is ha irav a, kept secret secre t in all the mudrä pe rtain ing to Tantras. 111. Buddha {pure ) vikalpa —This is the vikalpa in which the Sädhaka feels— Sarvo mamäyam vibhavah —all this glory of manifestation is of (my) Self, in which he identifies himself with Siva. It is a total consciousness and the means for passing into nirvikalpa or consciousness free free from from diffe ren tiation s. his is called iuddha vikalpa or pu re vika lpa, because tho ug h it i still vikalpa or en ta l form ulation , it suddha or pure inasmuch as it is a mental formulation of the identity of oneself with the Divine. 112. MaheSatä This This s an ab stra ct no un of 'Maheta' which means the great oi d (â iv a) . M ahegatä or ähesv arya, therefore , ean s the pow er or status f th e gre at L ord , Siva. It con notes th e state in hic h the soul s perfected a nd ide nti fied with Mahesa, the great Lord or Siva. 113. Vikalpas—Sez note 48. 114. Vämeevan The th r he re gives gives the reas on as to why this sakti is known as vâmeÊvarî, The word väma is connected w ith the verb 'vam hich ea ns 'to spit out, em it, eject' The âakti is called Vâmesvarï, because she emits or sends forth the universe, out of the Absolute. The word väma also means
Notes
'left, reverse, contrary, opposite'. This êakti is called Vâmesvarï also also beca use w hile in the Siva state ther e s unity-con sciousn ess, opposite condition hapin the state of Samsara, the contrary difference-consciousness, consciousness, an d also bec aus pens, viz., th er e s differenceevery one considers considers the bod y, râ , et c., o be his Self. This play on the word väma cannot be retained in the translation. 115. Khecari, go cari, car i, dikcari bhücari are only subspeci species es of äm es va n sakti. he carï s con nec ted with th pramätä, the em pirical subject, the lim ited exp erien t; gocarl is connected with his antahkarana, the inner psychic apparatus; dikcari is connected with the bahi$karana, the outer senses; bhücari is connected with the bhävas, existents or ou ter objects. These êakti-cakras indicate the processes of the objectification of the universal consciousness. By khecari cakra, one is is red uc ed from from th e position of an all-know ing conscious consc iousness ness to th at of lim ited experient; by gocarl cakra, he becomes endowed with an inn er psychic apparatus, by dikcari cakra, he is endowed with outer senses; by bhücari cakra, he becomes confined to bhävas external objects.
Khecari is one that moves in äkäea. Kha äkäea here, a symbol of consciousness. The êakti is called khecari, cause her sphere is or consciousness. Gocari is so called, besarhskrta cause her sphere s the inner psychic ap pa rat us . word indicates movement, and thus light-rays, cow, senses are known as because they are connected with ove ent antahkarana is the seat of the senses and sets them in ot io n; it s the dy nam ic ap pa ratu s of of the spirit par excellence. Hence it is said to be the sphere gocari. Dikcari is literally the êakti that moves in ik or space. e outer sens senses es hav e to do ith the consciousness consciousness of spa ce. en ce the ou ter senses ar bhücari means said to be the sphere of dikean. Th T hee w oorrdd 'existence' (w or ld ). en ce existent exis tent objects objec ts are the sphere of bhücari bhü cari sakti e em pirical indiv idu al ex pe rien t, his psyc psycho ho phy sical pow ers, an d his objects of expe rience ha ve all be en described he re as expressions expressions of vario us êakti-cakras. 116. There are three aspects of antahkarana, viz., buddhi, aharhkära manas. Buddhi ascertains; ahamkära brings about identification of the Self with the body etc., and assimilation of
Pratyabhijnährdayam manas determines a thing as jshis experience with oneself, or that. t he or 117. aisvaryasakti s the sovereign pow er of the This is also His Svätantrya-sakti, his absolute free Will. 118 118 an d 119. Flas hing forth or sphurattä is here another n a m e oîprakaéa Doership or kartrtä is another name of vimarêa* vimarsa, eg ard ing the distinction disti nction between prakäsa note 20. 120. präna, apäna, samäna faktis. faktis. The There re are üvepränas präna, apäna* samäna, udäna, vyäna. These are, however, väyus or vital airs. Prànasare th väyus | h a t ca rry ou t the functions of ve geta tive life. life. T he y are d istinct isti nct from from the bod y. L ike vitali vitalism, sm, In ia n philosophy ainta ins th at l fe is is so eth ing differe dif ferent nt from from m ere at te r. Life Life s ain taine d by variou pränas. rea th s the mo st pa lpa ble a nd concrete expression of präna. Präna is a comprehensive word co ver ing all th e functions functions of v eg etativ e life life.. I t is, how eve r, divid ed in to vario us divisions divisions ac co rdin g to variou s functions. Roughly, is the vital väyu that goes out, apäna is the vita väyu tha t goe g oess in dow nw ards towards the anus. Samäna is the vital väyu th at is said to be loca ted in the in terio r of the bo dy It helps iri assimilation of food, etc . He nc e it s kn ow n as samäna. Vyäna ea ns goin g in all dire ction s. t s everyw here in the body. 'U ' means 'going 'goi ng up ard '. ere the word iaktiha.$ be en used, no väyu. The various väyus are the functions of the various êaktis of the same name. By means of präna, apäna samäna êaktis, one becomes a bound soul (paÊu) ; by means of udäna vyäna Êaktis. one is freed, becomes pati. 121. Kaläs ean s organ s or phases, he re those phases which bind the soul to the world. 122. Puryastaka. his s a synonym of of the suksmaSarira^ sarhskäras sthüla êârîra or the physical body. PurV means a city and astakam means a group of eight— puryastaka meaning the city of th e gr ou p of eigh t. T his gr ou p of eigh t cons sts sts of the five tanmätras, manas, buddhi, aharhkära. 123. Udäna Udän a êakti It is the fakti which appears when präna apäna become equally balanced. Udäna then becomes
Motes susumnä active, moves up thro ug h the madhya-dhäma brings about the turya or fourth state of consciousness, 124. madhya-dhäma is the miààlenëdi susumnä. T h e r e are two nails running in a parallel way on to the susumnä. T h e y prank , and are known as i$ pingalä. ar e not physical physi cal apäna flows through the Präna flows through the pingalä. Susumnä is pränic nädi running up inside the spinal apäna s*aktis column towards the brain. Normally the präna alone are active. When, however, through the practice of yoga, präna apäna currents are equilibrated the susumnä nail comes open , a nd the udäna current flows through it and brings about the turya state of consciousness. 125. Turya literally literally m eans the fourth. e ord catur means four. The word turya is formed by catur-\-yat in wh ich is dropped and only tu remains and of the suffix is dropped. So we have tur-\-ya turya ean ing the fourth. fourt h. orm ally man's consciousness functions only in three states, viz., waking (jägrat), dreaming (svapna), an d dreamless sleep sl eep (susupti) When udäna êakti becomes active in the madhya-dhäma susumnä, one deve lops th e consciousness of turya or the fourth state in hich one has unity-consciousness an d the sense of difference disappears. This consciousness is full of bliss. In the firs firstt or aking co nd ition, the bod y, präna, manas and senses are active. In the second or dreaming condition, the präna manas alone are active . In the third or the state of deep sleep, even the manas stops, functioning, and ätman pu re consciousness consciousness s in association ith er e void, In the turya or fourth state, ätman s de tac he d om these lim itation s, and remains, pure consciousness and bliss {cidânandaghana) . O u r ak ing, drea m an d deep sleep sl eep states s tates,, ^re detac hed rom rom ea ch other i.e. du ring w akin g state we do no t hav e the dr ea an d dee p sleep sleep consci con sciousness ousness;; du ring d re am state , we no t have the aking a 4 deep sleep sleep consciousness; consciousness; du rin g de ep slqep slqep state , we do not hav e the wa king an d dr ea m consci cons ciousousness. When we are in one state, we are aot aware of the other two states, but turya h integral awareness i.e. it is always aware r conscious of al] al] the th re e sta tes ; it is n ot cu t off off from any f the states. states. he turya awareness is established, the habit of manas, viz., of kn ow ing things in pa rts or snippe ts, of
14
Pratyabhijnährdayam
departmentalisation in awareness is reduced. Turya is consciousness which is aware f all th three states waking, dream deep sleep. It is not u n d e r influence of rriäyä which brings ab ou sense of difference. Turya or fourth is a relative word. It is called turya or turiya (fourth) with reference three states of waking, dreem deep sleep. three states of waking, dream deep sleep do not disappear, only turya or the fourth awareness is always aware of all the three states ; it is not cut off from any of the three states. turya is unaffectThough running through all th three states, them, for it is completely free from impression of subject-object duality, being pure consciousness bliss; hence while run ning thro ug h them all, it transcends them all. Cf Yogaräja's commentary on verse 35 of Paramärthasära Turiyam grähya-grähaka-k$obha-pralayasarhskära-paxik$ayät jnänaghanaprakätänandamürti; atah tadantahsthamapi täbhyo 'uasthäbhyah cinmayatayä samuttirnatvät'parartf anyat-iti" (p. 80) 126. Vyäna-eakti—Macrocosmically pervades the th e entire universe microcosmically it pervades entire body when brings about kunçlalini becomes, awakened, turyätita condition. fourth state. It is 127. Turyätita means transcending turya. Turya is turiya (fourth) in relation a state beyond three states of waking, drea deep sleep; but in turyätita the above three states as separate states disappear. Hence when the three states have disappeared, turya can no longer called turya. It is called turyätita in which turya or fourth state has been transcended. It is a state he re pu re consci consciousne ousness ss is like ocean without an ruffle whatsoever, and is full of bliss. It is the consciousness of Siva himself or one who has reached that stage which th entire universe appears as his turya, manas ma nas become be comess attenu ated in turyätita it is dissolvSelf. In turya, in §aktu W h e n turya state becomes fully developed and reaches perfection, it is transfornied into turyätita state. this state, everything appears to the individual as Siva or Self. which 128. pati —This refers to the condition individual soul realizes his identity with he universal Self or pati or Siva.
JSfotes
147
129. In the 9th sütra, th samsäritva ha been described from metaphysical point of view; here (in the 12th s ü t r a ) , has besn described from microcosmic point of view both th individual's fiafu dasä (bound state) pah dasä (liberated state). 130. It is not clear as to which Pratyabhijfiä-tikä is referred here. Perhaps it may be the untraced vivrti on the Pratyabhijfiä-kärikäs by Utpalâctârya. 131. Citta means limited individual consciousness, the psychological status f th individual. 132. Citi means universal consciousness, consciousness initial, unconditioned state. also known cit. 133. Cetana in this this context ean consciousness of Self.
134. Utpaladeva or Utpalâcârya flourished about 900-950 A.D. This quotation is from his Stoträvali in praise of Siva. 135. traditional trinity consists of Brahma, Visnu, and Siva. Since in this system, Siva is mostly term used fo the Absolute, Indra ha been substituted fo Siva in the trinity. 136. This is a quotation from ,1 Spandakärikä of Vasugupta. full verse is as follows
i.e. th mantras having resorted that power (of citi) alone acquire power efficiency of th alUknowing (i.e. Siva) an d then proceed to carry ou their specific functions even as the senses of th individual (carry ou their specific functions by the power of the individual, not by themselves). 137. Samävesa means samädhi in which there is unityexperience, i.e. in which th entire universe appears as Self, in which th consciousness of th empirical Self is completely subordinated, and it becomes identified with consciousness of Siva.
Pratyabhij hährdyam 138. Vyutthäna means literally ^rising up', Le., rising up from from the con dition f con tem plation to every-day every -day no rm al experience. 139. deha-präna-nila-sukhädicu. dehaa, präna are examples of the 'subject' in whom deha is relatively oute r and präiia, i n n e r ; nilasukhädifu ar
Notes
Ida and Pingalä nädis are outside suçumna and run in a parallel way over it. Ida is on the left and Pingalä on the right. hey he y are are curved like like a bo . he se three (Icjä, (Icjä, Pingala and Susumnä) join at the Äj ä cakra cakra hic h is kno wn as Trivenï or the confluence confluence of the three. cakras to mean nerve and Some have taken nails gan glia. hey are not physical constituents. ey are constituents of the pränamaya^koia, the vital sheath in the sükfma Sarira (th e subtle subtle od y) . nly their their impa ct in th e ph ysical bod y s fel feltt through the nerves nerves and th e gan glia. cakras the seats oî&ahh. 142. Brahma-randhra. According to Tantra, there are cakras or centres of präna located in the prana-may a-koÉa. These are called cakras>because they they are like a wheel in appea rance. They absorb and distribute präna or vitality to the pränamaya" koéa, and through it to the physical body. When the higher cakras are fully fully activated , they imp art to the individual certain certain subtle and occu lt exp erience s. he ir na es together with the nearest ph ysical organs are giv en below : Nearest physical organ 1. Spînal Centre of region below the gen itals. Spinal C entre of region above the gen itals. Spinal Centre of region of the navel. Spinal Centre of region of the heart. Spinal Centre of region at th€ th€ base o f th throat. Between the eye-brows 7. Top of the head
Cakras Mülädhära Svâdhis{hâna Manipüra Anähata Visuddha Äjöä Sahas/ära or Brahmarandhra
143. Adho-vaktra (lit. , the lower organ) s the me&hrakanda which is situated below mülädhära at the root of the rectum, 144. Paläsa is the butea frondqsa or the Dhaka tree as it is otherwise called, Sufumnä is compared to the mid-rib of
Pratyabhijnährdayam paläSa leaf, and nädis springing from it are compared to to fine veinlets joined to the m i d r i b of the paläfa. above." 145. "When, however, th exalted sarnvit This refers to the development from Sâmbhavopâya Sâktopâya points of view. 146. brahmanädi is the same as the madhya-näcli or sujumnä. 147. " W h e n th central brahmanädi develops." This refers to the development from ânavopâya point view. 148. pränäyäma me ans brea th control. control . he re re various methods of breath control in books on yoga. 149. mudrä The word word literally ean s 'seal , ' m a r k \ yoga, it mçans certain positions of fingers practised in yogic discipline. n wider sense, it also al so ean s con trol certain organs senses that help in con cen tration; also al so conce ntration, e.g., Bhairavï-mudrâ. See Gheranclasamhitä, U p a d e s a 150. band ha —This is yogic practice in which certain organs of the b o d y contracted or locked. 151. See note 48 152. turya (lit., fourth) s th same as turiya. See n o t e It is the state in which there is pure consciousness ätman sense of difference disappears. this Udäna sakti is active. is the state higher than turya. U n i t y 153. turyätitc consciousness that began in turya is consummated in turyättta in which whole universe appears as he Self Self.. See Uvarapratyabhijnä-vimartini, Vol. , pp. 246-247. turyätita, vyäna Sakti is active. See note 127. 154. Katha Upaniçad really belongs to the black Yajurveda. original reading is *iccharC(wishing; *iccharC (wishing; seeking); reading here adopted is ainan (eating, tasting). this context aênan means 'wishing taste.' clear Self-consciousness,, 155. T h e r e are two states nityodita. In the first, there may be diminuv i z ; Säntodita, tion of the clarity of self-consciousness some times, but in the second, Self-consciousness is complete permanent. 156. Ürdhva-Kundalini —This is the condition where prâna apäna enter th su$umnä and the kunialim rises K u n d a l i n i is a distinct Sakti that lies folded up in three
Notes
and half valayas or olds olds in lä är a. he n she rise risess from from one-three-fourths of the folds, goes up through susumna, crosses Lam bikä and pierce pier cess rah ara nd hra , she she is know n as Ürdhvakunfahnu an d this this perv asion of hers is is kno n as vikäsa visa, Lambikä is the pränic cross-road of four prank channels, near the al at e. e firs firstt two cha nn els are or th e flow flow of präna fo the jivas. The third channel is that through which the yogin y ogin rises from mülädhäia by means of ürdhva-kundalini to Brahmara ra , as described he re. e fourth ch an ne l s or those accomplished yogins whose pränaväyu ses ses directly to rah arandhra without having to pass through mülädhära. fieldd is from from La bik ä dow 157. Adhah-kundalinï. Its fiel to one-three-fourths of the folds of kun$alini lying folded in the mülädhära. Präna goes down in adhah-kuntfalini from Lambikä towards mülädhära. This is known as sankoca vahni. 158. Sastha-vaktra. Prof. Leidecker translates vaktra ou th, an d thinks thinks th at 'sixth ut ' s unin telligible. Vaktra in this thi s con text does no t ean ou th \ It mçans here simply simply org an. e ears, eyes, eyes, nose, ou th, an d the a nu s are , in this system, kno n as panca-uaktra or five organs and medhra-kanda nea r the root of the rec tum , hich s below lä är a is is the sastha-vaktra, the sixth organ. visa 159. Vahni-visa Vahni refers to adhah-kunçlalinî ürdhva-kunialini. e entrance into the adhah-kundahni is sankoca vahni; rising into ürdhva-kundalini is vikäsa visa. Vahni is symbolic of präna väyu visa apäna väyu. W h e n präna enters the susumnä and goes down into adhah-kunçlalini is kno wn as vahni. Entering into mülädhära then this cond ition is the ull ull po rtion of the roo t an d half of the id dl e of adhahkundalini is known as vahni sankoca. Vahni is derived from the root ^vaK —to carry. Since präna s carried dow n up to mülädhära ib this st ate , it s called vahni. In Sanskrit, vahni m eeaann s 'fire'. In this sense also, the root meaning of vah'—to carry is im plie d. Fi re is called vahni, because it carries the oblations to devas (gods). The ävesa or entering into the remaining half of the madhya or idd le an d ull ull po rtion of the agra or tip of adhah-kundalim right upto the lowest spot of ürdhva-kundalini is known as visa.
Pratyabhijnährdayam
Th T hee wo w orr d visa does no t ea n poison he re. It derived from the root vts* to pervade. Visa, therefore, refers to prasara vikäsa. Poison is also called visa because it perva des the whole body. at is i s ea t to be conveyed is tha t wh en the präna apäna enter the susumnä, citta or individual consciousness visa shou ld be stopped or suspended between the vahni in other words between the adhafr-kunçlalinî and the ürdhvakunialinu Väyupürna—full of väyu means that the citta should be restrained in such a way that väyu may neither pass out through the nostrils nor through the male organ and the anus. Citta väyu are inter-connected. Restraint of one brings about the restraint of the oth er. (b liss ss of sexual io ). hen the citta 160. Smamnanda (bli icrdhva kundalini can be restrained between the adhah in this thi s ay, the n on e has the jo y of sexual un io n. his 'inv erte d' kä a. Sexual u nio n s ex ter na l; this union i nnttee rrnnaa ll.. 161. This refers to the yogic practice of the school. "madhya" Perfection Perfect ion s accom plished by the dev elopm ent which in the case of ami or the individual jlva means the development of präna-sakti in the susumnä which is in the madhya piiigalä nätfis. One way of the development between the i$ vikäsa of the fakti. The literal transof madhya is the sankoca lation of sankoca vikäsa can ha rd ly do ju stice to the yogic pra ctice ind icate d by these. thes e. Sankoca connotes the following discipline. Ev en wh ile m ind is is going forth forth towards exte rnal ob jects by ea ns of of the senses, senses, even hile the senses senses ar e actively func tioning in gras pin g form , colo ur, soun d, smell, etc., attention is withdrawn from them and turned towa towards rds the inner reality which is the source and background of all activity. Vikäsa m eeaann s concentration on the inner reality even while the sense-organs are quite open, e.g., the practice of the bhairavi mudrä. mu drä. Sankoca implies withdrawal of attention from external objects; vikäsa implies concentration attention on the inner conou t at all even when the eyes, sciousness and not allowing it to go out ears, etc., are open to their respective objects. It means
JVotes
remaining steady within like a gold pillar, even while the senses are directed towards their objects. Sankoca Vikäsa hav e to be further develo ped by the technique of prasara+vUränti at the level of ürdhua-kunclalim. Prasara is, here, practically synonymous with vikäsa vismnti with sankoca. The yogin develops the präna-eakti in the susumnâ, d by restrainin g it b etween th e eye-brows, he a ttain s to urdhva-kunçlalini level. Here he practises prasaravifränti. This practice of sankoca vikäsa has to be developed in adhah-kunçlalini also. als o. En tering completely completel y into the roo t an d h alf vahni, of the id dl e of adhah-kun$alini s kno wn as sankoca an d entering into the rem ainin g half an d wh olly into the tip of the adha$'kun(lalini right up to the position where the ürdhva' hunialinl ends is known as vikäsa visa unmilana samädhi. «. a, i, u, r, 1, e, o, ai, au, i.e., all the 162. anacka vowels; 'anacka s soun ding ka, ha , etc. ithou t the vow el. e real eanin g f the yogic practice of anacka sounding is to con centrate on any mantra bac k to the source he re it con fuse sedd tran sla tion of 163. Leideck er has given a very confu this verse. The following points have to be noted in this verse. This is in praise of jagadambä —the world-mother; 'tava' ( yo u r) refers to 'jagadambä'. Anackaka cchido'; 'vidhrta-cetasah', däritändhatamasaW are co pou nds qualif qualifying ying hrdaya-pankajasya\ Vidyänkuro' is connected with tava\ 'däritändha-tamasah* be taken, as qualifying tava\ 164. dväda$äntah~a easu re of twelve ringers; literally, li terally, it ea ns the end of twçlve finger fingers. s. prana starts at the point ot hfdaya (prätjolläsaj 165. which here means the centre of the diaphragm and ends (visrïïnti) dvïïdaianta, i.e., at a ist an ce of twelve fing ers from the point between the two eye-brows. Apïïna (vSyu) starts from dvadasanta (distance of twelve fingers), and ceases at hxdaya (cent (c entre re f the di ap hr ag ). 'Nibhïïlana'mearîs fixing the citta mind at the start of prïïna at the hea rt, an d a t its cessation at dista nc e of twelve fingers from from the cen tre of the the eye-brows an d at the start of apïïna from dvadasanta and its cessation at hfdaya. This is like the pränäpäna pränäpän a smrti {pänäpäna {pänäpän a satt) oï Bu dd hist yog a. his s kno wn a §akti-dväda§änta, kauntfalini.
Pratyabhijnährdayam
There is another dvädasänta, over the crow n of the ea d hich is known as Siva dvädaeänta prakriydnta. (the goddess). 166. 'Beautiful one refers to the his is addresse d to the devi. ost of the ystic teach ings in this system are in the form of a dialogue between Siva and the Devi (goddess). his167. unme$a (li t., un fold ing ) s a tech nic al term of hisyog a. nl y half of the verse ha s been q uo ted in the tex t. full full verse is is as giv en belo w Eka-cintä prasaktasyayatah syäd aparodayah, vijneyah svayam tarn tarn upalaksayet. unmeçah sa tu vijneyah his m ean s wh ile one is engaged in in one tho ug ht an d an oth er arises, arises, th en resting m entally at the ju nc tio n point between the two is known as unme$a. One can see that for oneself. at re of of m in d s to pass succes suc cessi sivel velyy from from tho ug ht to tho ug ht, bu t f one rests rests entally im edia tely afte af terr one tho ug ht an jus t before bef ore an oth er tho ug ht arises, ari ses, one develops th e qu ality o unme$a. It means resting in the spanda between two thoughts or im age s, i.e., resting in th e conscious consciousness ness w hic h s the back gro un d of o f bo th the tho ug hts or ima ges. It is is th e unfoldm ent of the creative n atu re of the Su prem e. T his s the exp lanation according to Säktopäya. According to Sämbhavopäya, the emergence f th pâramärthika bhäva or the highest reality, while one is engaged in meditating on the object of one's devotion is known as unmesa. 168. hre e ethods hav e been recom ended here fo rising to th e highest bliss bliss by co nc en tra tin g on aesthetic enjoyenjoyen t, viz., (1 äsväda-dhäranä, concentrating on the savour of eatin g an d drinking, (2) fabda-dharänä, con centratin g on the aesthetic enjoym ent of usic, and (3 manastusfi-dhäracä, c o n cen trating on hatever pleas pl eases es the m ind 169. For the meaning of iamäveia, e bhin ava gup ta
—Tantrâlokal, Ävesa or Samâvesa means mergence of the helpless, limited self into and becoming identical with Supreme Siva who is
Notes
at one with the prim al âa kti. Samâveêa means subordinating one's limited nature, and acquiring the natuie of the Supreme. 170. Vyutthäna —Literally 'rising . In yog a, it ean com ing to no rm al consci consciousn ousness ess af er co nte pla tion 171. Nimüana-samädhi is the inward meditation with closed closed eyes eyes in w hich the indiv idua l consciousness consciousness is ab so rb ed in the univ ersal consciousness. n this this even the tra e of objec as object disappears and it becomes one with cit. This is real introversion or antarmukhatä, d lead s to full full I-consciousness* I-consciousness* purriähantä. 172. Krama-mudrä or Mudrä-Krama. This is defined in the text itsel itselff by the ra -s tr . In this, th e ind swings swin gs alte rnately between bet ween the internal and the e xtern al. e inter na app ears as the universal consciousness consciousness,, an d the exte rna l no longer ap pe ars as me rely th e or ld, t as the form form of of Siva or universal consciousness. Mudrä, he re is no t used in its or di na ry sense sense of ce rtain postures an d positions positions of finge fingers rs,, tc . T sens sensee in hic h it s used he re s given furth er on in th e te xt itself.
173. samvit-devatä-cakram —From —From the macrocosm ic po int f view , th samvit-devatäs are the khecari-cakra, gocari-cakra> dik-cari-cakra, bhücari-cakra described earjier. earj ier. ro m the icrocosm ic po int of view view this this consists consists of limited kno ers hip internal and external senses, and limited objective knowledge. 174. Kälägnyädeh carama-kalä-paryaniasya —From Rudra known as kälägni-bhuvanesa inNivrttikalä i.e. the lowest phase of man ifestation ifestation up to the highest phase of of anifestation kn ow as Säntä-kalä. Säntä-kalä. là here eans phase of ma nifestation. nifest ation. Se the ch ar t of anifestation o n . 156. 156. 175. parä-bhaftärikä here refers to the highest vimarsa» paräpara. There are three kinds of vimaréa, viz., para, apara Para is the vimarêa of âiv a in hic h the re abheda comp lete let e non-di non- diff ffere erence nce betwee n ' and 'thi s', 'know er' an ' k n o w n ' ; apara is the vimarêa or the e pirical individu al bheda or diff in hich ther e di ffere erence nce be twe en ' an d 'this takti in which knower and known; paräpara is the vimaréa there is bhedäbheda in which the difference between 'I' and 'this is posited and for ever transcended.
Vide Note No. 174 KALÄS A^D BHUVANAS ACCORDING TO ABHINAVAGUPTA
EXPLANATORY NOTE ON THE DIAGRAM The whole manifestation is divided into five Kaläs or phases. The lowest is: 1. NiVR NiVR Ti KA Ä. t is form fo rm ed in ly of prthvi tattva has 16 bhuvanas or planes of existence. e lowest pla ne of JVivrtti Kalä is called Kälägni rudr a-bhuvana. It is this bhuvana that Ksemaräja refers to in 'Kälägnyädek*. his s th e second Kalä counting PRATISTHÄ KALÄ. from the lowest Kalä, viz., Nivrtti Kalä. hi s consist consistss of 23 tattvas, from jala tattva upto prakrti tattva, and contains 56 bhuvanas. viDYÄ KALÄ. This third Kalä contains seven tattvas tattva u p t o mäyä tattva, and 28 bhuvanas. from puru$a tattva This fourth Kalä contains three tattvas, SÄNTÄ KALÄ SadäHva, and 18 bhuvanas. viz., Suddha Vidyä, hvara This fifth Kalä s com prised of only SÄNTÄTITÄ KALÄ Jiva Sakti tattvas and has no bhuvana. Parana Siva transcends all Kaläs. The total of bhuvanas i s 1 6 + 5 6 + 2 8 + 1 8 i . e . 1 1 8 .
15
Motes
176. Camatkära s the wonderful joy of cre ativ ity. it means aham-vimaria —the bliss of perfect Self-consciousness i. e. the bliss of the consciousness of the entire manifest ma nifestation ation as L This aham~vimar§a is the result of the feeling of one-ness of being with Regarding prakäea prakäSa { consciousness-existence). vïmarêa^ see see ote 20. e ultim ate i prakaéa-vimarêa-maya. It is th the universe in its it s manifested manifes ted an d unm anifested ta te an d also al so its its perm ane nt substratum 177. K^wnaraja gives gives her e the asc en din g stages of rea lity. e firs firstt as samvedya prameya i.e. the kno n. e second samvedana pramäna i. e. knowledge. The third is the pramätä or the expe rient ho h as selfself-cons consci ciousne ousness. ss. e fourth an dee per stage of of rea lity is is th t of Sa däs iva who se consciousnes consciousnes i¬ identif ident ified ied w ith the lim iting adjunc ts of b od y etc ., whose body is the whole universe. The highest stage of reality s M ah es va ra whose consciousness consciousness of Self Self s inclusive of en tire manifestation and identical with his prakäea. system 178. Jagadänanda s a tec hn ica l or d of this system ean s th e bliss bliss of the Self Sel f a pp ea rin g as th e un iverse . universe in this system is not a fall from the bliss of the Divine; it is ra th er th e blis blisss of th e ivin e e visib le. Cf. Cf. th e foll followowing vers ve rses es f bh ina va gu pta H <+i I O
ff[cPTII
TT —Tanträloka,
50-51.
at in wh ich ther e s no divisi divi sion on or lim itatio n, for fo r it ashe ashess forth all ro , in hich th e consciousness consciousness s in ta ct , i.e. which it is consciousness alone which expresses itself whether s know er x ean s of know ledge or as kn ow n, th t hic h increases and expands by the riectar of divine joy of absolute sovereignty in which there is no need for imagination or meditation. Sambhu told me that that was jagadänanda. T h e c o m m e n t a t o r says :
Pratyabhij nähr day am That is jagadänanda here the universe ap pe ars as a visivisible form of the bliss of the Self. Sambhu referred to in the above verse was the chief guru f bhina vag upta inTrikasystem 179. ccord ing o tr a ther e s a correspondence corres pondence between the parä-iakti, the ultim ate divine creative creative pow er ic h bring s ab ut the sum total tot al of all object objectss an d the paräväk hich is is the ul tim at e divine ord , the source f the sum su m tot al of words. By means of mantras which consist of words or letters, on e can establi es tablish sh con tact with the various saktts. Every word väcaka or indicator and every object is väcya or the s indicated. The väcya or object is nothing but the intent of the divine word, the divine word made visible. e divine wo rds or letters ar e, however, a-mäyiya out of th e scope of ay â. ord s a re of two kinds, viz., vi z., mäyiya( pertaining to mâyâ) and a-mäyiya (not pretaining o ). âyïya ords ar e thos e on hich the ean ing s imposed by conventio n; they are vikalpas or fancied constructions; a-mäyiya words »are those which are nirvikalpaka, whose ea nin g s jus t the real, which do not depend on fancy, imposition, supposition or convention, which are cinmaya. 180. akula: "kulam éaktiriti éaktiriti proktam , akulam Siva ucyate" (Svacchanda tantra) i.e. kula is sakti and akula is Siva. Kula (total) or the entire manifestation is iakti. One who is not lost in this total (m anife station ) akula i.e. Siva. The letter 'a' from the point of view of mätrkä-cakrais mätrkä-cakra is of the nature of Siva. mean 'withdrawing the citta 181. pratyähära here does from the elements', as Prof. Leidecker makes out in his note, 2 2 7 . The word 'pratyähära* ha s be en used he re in the technica sens se nsee of Sanskrit ra r hich means the 'comprehen sion of several letters or affixes into one syllable, effected by combinin g th e fir first st letter of a sü tra ith its its final final ind ica tory le tte r.' Thus the pratyähära, means a, i, u, r, 1, e, o, for it combines th e firs firstt lett er 'a ' a d the final final indica tory letter 'c ' of the following sütras—îr^^nr, ?£Wfi C*ft^ Ç*fN> So here the pratyähära of 'a' the first letter, and 'ha' the nal nal letter ou ld be 'a a' , hich sugg sugges es s 'a ', m ean ing Self. 'A ' includes all the letters of the Sanskrit langu age d since each lette r s ind ica tive of an ob ject, 'a ' suggest suggest th e sum -tota l of all objects, viz., the universe. e en tire
Notes
15
universe lies in the highest Reality or Mahesvara in an undifFerentiated state. defi nit 182. bindu : hi s m ean s a ro , a dot. I n the definit calm f thç Highest Rea lity (a tt ar a) , there aris ar ises es a etaphy sical Po int of stress. is s kno n as bindu. In this, th universe to be , lies lies ga the red p in to a po int. his in du known as ghanibhütä êakti—the creative forces compacted into a Po int. It is as yet undifFerentiated undifFerentiated in to objects. t is th cidghana or massive consciousness in hich lie lie po ten tially in an undifFerentiated undifFerentiated mass all th e wo rlds an d beings to be m anifes ted. Therefore, the text ays ays tha t 'a ' and 'h ' joined into 'ah ', an t h u s together sum ing p the en tire anifestation anifestation lie und Feren tiated into a Point in the High est eal ity. A po int ind icativ e of non-differe non-dif ferentiat ntiation. ion. Fro m the po in t of view vie w of language, the 'bin du ' in San skrit s ind ica ted by anusvâra —the nas al sound m arke d by a do t on a lette r. Bindu s th us th anusvära, and this completes 'aha' into aham (^Tf). This anusvära, afte af terr having join ed , 'a' an d 'h ' in oneness onen ess shows sh ows th at all man ifestation ifestation thou gh ap pe aring em an ate d and diffe dif fere rent nt ac tu al ly residin g in Siva , an d » t difF difFer erent ent ftom ftom im . ' respresents Siva; ha ' represents repres ents Sa kti; the anusv âra represents represents th e fact fact t at tho ug h Siva is manifested right right u pt o the ea rt throug h Sakti, he is i s no t divided there by ; he rem ains und ivided avibhäga-vedanätmaka-bindu-rüpatayä) the gr ea t or d ee p lake refers refers to th 183. 'mahährada the Su pr em e Sp iritual awareness. awareness . It has been called call ed a great or de ep lake, becau se it s clea r, un cov ered by an yt in g, infinite infini te a nd d eeeepp . sense here— ( 1 ) ru ler of th 184. Cakravarti ha s a do ub le sense cakr cakraa i.e. circle or gr ou p of sense-deities sense-deities a nd (2) un iversa sovereign* 185. When the senses are divinised, they become sarhvitdevatä'Cakra i.e., karaneSvaris.
GLOSS ARY
OF
TECHNICAL
A — s y m b o l oï£iva. esoteric ic meanin mea ning g ÄBHÄSANA—appearance; esoter
srtfi — emanation. ADHAH-KUNDALINÏ—the field of Kundahni from Lambikä to onethree-fourths of its folds in the Mülädhära (see note No. 157.) ADHO-VAKTRA— Medhra-Kanda, situated at the root of the rectum. e first first edge edg e or oi ; i.e. i. e.—, —, the th e hear he artt from which whi ch the measure of breath is determined. AHAM-BHÂVA—I-feeling; I-consciousness. AHANT—^'-co AHANT—^'-conscio nsciousnes usnesss ; I-ne I- ness ss
AKHYÄTI—ignorance. AKULA— Siva,
g ex er en ed objec obj ectt omp etel et ely y to same sa me ness ness with wi th the th e consciousness consciousness f th Self, when no impression impres sion of samsa sam sara ra as sepa se para rate te fr m consciousness consciousness is allowed to remain. AMÂY AMÂY YA—b YA—bey ey nd e ope op e of Mäyä; Amäyiya Sabdas are the words whose mean me anin ing g does not depend dep end on convention conve ntion or supposition, where the word and the object are one. ANAGKA—lit., sounding the consonants without the vowels; esoteric esoteric meaning—' meani ng—'conce concentrat ntrating ing n any mantra back to the source where it is unuttered'. •ÂNANDA—bliss, the nature of Êakti. presidin g deity f the Mantra ANANTABHATTÄRAKA—the presiding experients. sta te of of Siva Siva in which whic h there the re is no object obj ective ive ANÄS*RITA-SIVA—-the state content yet, in which the universe is negated from Him. i.e., i.e ., instate ignora ig norance nce ANA VA MALA— mala pertaining to th pri mary y limiting limit ing condition conditi on which reduces reduces jiva; primar universal consciousness to a jiva depriving, consciousness f éakt éa ktii and an d Sakti f conscio consciousn usness ess and thus thu s bringi bri nging ng about sense of imperfection. ANTAKOTi—the last edge or point; it is dvadafânta—a measure meas ure twelve fingers.
Technical Terms Glossary of TechnicalTerms
161
ANTARMUKHÏBHÂVA—introversion of consciousness. ANUGRAHA—grace. ANUTTARA—the Highest, th Supreme, th Absolute (lit., than whom nothing is higher). APÂNA—the vital väyu that goes in downwards towards anus,
APARA—lower or lowest. APAVAROA—liberation. ÄRHATA—Jaina.
ARTHA—object; end; sense-object; meaning; notion; aim. ASAT—non-being. ÄSVÄNATÄ—shrunken state dried state; congealment; solidification.
ÄTMASÄTKR.-—assimilate to the Self. ÂTMA-viéRÂNTi—resting in the Self. AVYAKTA—unmanifest. BAHIRMUKHATÄ—extroversion of consciousness, BAHIRMUKHÏBHÂVA—externalization; extroversion. Bindu or the Knower,. BAINDAVÏ KAL—Baindavi—pertaining Kalä—will-power. Baindavi Kaid is that freedom of Parama Siva by which th knower always remains knower is never reduced to the known. BALA— Cid-bda> power of the true Self or Universal Consciousness.
certai n organs organs of BANDHA—bondage; ypgic practice in which certain the body re contracted locked. Highest Reality. Reality . Thi is an anaBHAIRAVA— Parama §iva\ crostic word, bha' indicating 'bharand* maintenance f th Havana' or withdrawal of the world, *ua* world, 'vamana\ or projection f th world,
BHÂVA—existence—both internal external; object, BHOGA—experience, sometimes used in the nanow sense of 'enjoyment*. BHOKTÄ—experient. BHUCARÏ—sub-species of Vâmesvart connected with bkäias or existent objects. Bhü means existence; hence existent objects axe th sphere of ^b
Pratyabhijnährdayafy
16
BHÛMÏKA—role»
BHUVANA—becoming; place of existence; exist ence; world; being, abode,
place of
'vilaya g of e s d, esot esoter eric ic m —concealment of true nature. BiND BiNDU— U—wr writ itte ten n also as indu in du,, a po poin int; t; a metaphysical metaphysical point; poi nt; êakti,—the compact ghanibhutä êakti,—the com pact mass mass of Sakti gathered into an undifferentiated point ready to create; also par pramätä—the pramätä—the highest highest Self or Consciousness; the anusuâra or nasa nasall sound indicated indicat ed by a dot on a letter indicating the fact that Siva in spite of the manifestation manifestation of the universe is undivided. (See Note 182). BRAHMANÂpî—sufumnä BRAHMANÂpî—sufumnä or the central prämc naçlû BRAHMARANDHRA—the Sahasrära Gakra. system—Sänkara Vßdänta* BRAHMAVÄDA—in this system—Sänkara BUDDHi—Sometimes the higher mind; the super-personal mind; the ascertaining intelligence, intuitive aspect of consciousness by whic which h the essential Self Se lf awakens awakens to truth. trut h.
CAMATKÄRA—bliss of the pure I-consciousness; delight of artistic
experience. CARAMAKAL—the highest phase pf manifestation known as Sântyatïta or âântâtïtâkalâ. CÄRVÄKA—the materialist. CÄRVÄKA DARS*ANA—materialistic philosophy. CETANA—self; Paramafiva; soul, conscious individual. CETYA—kaowable; object of consciousness. GHEDA—cessation of präna and apâna by the sounding of anacka sounds. CEDÄNANDA—lit., consciousness and bliss, the nature of ultimate reality; the bliss of universal consciouness. GINTÄ—thought; idea, err—the Absolute; foundational consciousness; the unchanging principle of all changes. cm—the consciousness—power of the Absolute that brings about the world-process. Saihüit»Cakra7—the senses. cm-CAKRA- Saihüit»Cakra7—the
Glossary of Technical Terms ci
16
e individ indi vidual ual mind, mi nd, the th e limi li mita tati tion on of Citi or or Univers Uni versal al Cons Conscio ciousn usness ess manifested in the indi in divi vidu dual al mind mi nd,, consisting mainly of Sattva, the mind of the Mäyä-pramätä.
DARSANA—seeing; system of philosophy. DES* A—space. DIKCARΗsub-species V4me§vari, connected with the Bahis-
karana or outer out er senses. Dik means 'spa 's pace ce'.'. Oute Ou terr sens senses es have to do with space; hence henc e they are the th e sphere of 'dikcarV.
GOCARÏ—sub-species of Vämefvari, connected with the antahkarana of the experient. 'Go* means 'sense' ; antahkarana is the seat of the senses; hence Gocari is connected with antahkarana. GRÄHAKA—knower; subject. ÄH A- kn wn ;
HA—symbol of Sakti.
HATHAPÄKA—persistent process of assimilating experience to the consciousness of the experient.
HETU—cause. HETUMAT—effect. URDAYA—heart; central consciousness (in Toga).
ICCHÄ—Will, the Sakti of Sadähva. IDANTÄ—'This'-consciousness. îévARA-TATTVA—the 4th tattva of the system, counting from Siva. In this the consciousness of * and an d 'This* is is equally equall y promi pr omi nent ne nt.. e consc conscio iousn usness ess;; of Sadä-Siva is I am this'. thi s'. Th consciousness oîîêvaraïs 'This am I.' Jnäna is predominant in this tattva. ISVARABHATTÄRAKA—the presiding deity of the Mantresvaras residing in Isuaratattva. blisss f the th e elf or the Divine app eari ea ring ng as JAGADÄNANDA—the blis
the universe; universe ; the bliss bliss f the Divi Di vine ne made ma de visible. (See Note 178)
164
Pratyabkijnährdayam
JAGAT—the world process. ÄG the the waki waking ng condi co nditi tion on JÎVA—the individual; the individual soul; the empirical self. jïvANMUKTi—liberation while one is alive. JNÄNA—knowledge, the Sakti of ISvara. age ncy;; creativity; phase of manifestation; manifestation; part KALÄ—limited agency
letter or word (in ha-kaläparyantam) KÂLA—time; Sakti or power that determines succession. KÄLÄGNI—the lowest bhuvana or plane of existence in Nivrtti Kalä. (See Note 174).
KANCUKA—covering. KÄRANA—cause KARAISTESVARYAH—Khecarï, Gocarï, Gocar ï, Dikcarï Dikcar ï and Bhucarï cakra. impressi ons left behind on KÄRMAMALA— mala due to väsanäs or impressions
the mind due to karma or action. KÂRYA—effect. KHECARÏ—sub-species of Vâmeêvari Sakti, connected with the pramätä, the empirical self. Khecari is one that moves in 'kha? or akä£a\ symbol of consciousness. KHYÂTi—jnâna; knowledge; wisdom. KRIY—action, the Sakti of Suddha-vidyä.
KULA— Sakti. KULÄMNÄYA—the Säkta system or doctrine.
MADHYA—the Central Consciousness—Sarhvit; the pure I-con-
sciousness; the Sufumnä or central prärjxc na$l. MADHYADHAMA—Sufumnä, the central-?zâ$ in the pranamqya-koêa also known as brahmanä$u subtle tle form form as as existing in the mind mi nd or MADHYAMÄ— Sabda in its sub antahkarana prior to its gross manifestation. MADHYAS*AKTI— Sarhvit-Sakti, the Central Consciousness-power. MÄDHYA MÄDHYAMI MIKA— KA—fo follo llowe werr f tnadhyamaka system of Buddhist philosophy. MAHÄMANTRA—the great mantra i.e., of pure consciousness. e great gr eates estt nd; nd ; the t he high hi ghes estt ; the t he pur p ur I-consciousness, the krama discipline.
Glossary of Technical Terms
16
Parama-Siva—thee Absolute. MAHE£VARA—the highest lord, Parama-Siva—th Absolu te. MÄHESVARYA—the power of Mahefuara. MALA—dross; ignorance ignoranc e which whi ch hampers the free expression of the spirit.
hvara tattva. e ent en t ho has has real real MANTRA—the experient who has realized theSuddhavidyä-tattva; the Suddhavidyä-tattva; sacred words or formula to be reflected on and chanted, MANTRA-MAHESVARA—the experient experient who has realized Sadä-Siva tattva. MÄYÄ—from m
(to give gi ve). ). It is called mudrä, because it MUDRÄ—mud (joy) ra (to
gives gives the bliss of spiritual consciousness or because it seals up (mudranât) the universe into i nto the being bei ng of the turiya consciousness; also, yogi yo gicc control of certain certai n organ organss as help in concentration. A r -- e n n h mind by the force of samâveéa swings alternately between the internal internal (Self (Se lf or Siva Si va)) and the external external (the world which now appears as the form of Siva). MUKTI-—liberation.
tician. NIBH NIBHÄL ÄLAN ANA— A—pe perc rcep epti ti n ; ntal nt al ac NIMESA—lit., closing of the eye; dissolution of the world. e nwar nward d e n n w the individual indiv idual consciousness gets absorbed absorbed into i nto the t he Universal Consciousness.
16
Pratyàbhijnàhrdayam
NiTYATVA—eternity. NiYATi—limitation by cause-effect relation; spatial limitation.
PANCAKRTYA—the five-fold act ofsr$ti sthiti, sarfikära, vilaya anugraha or the five-fold act of äbhäsana, rakti, vimargana, bîjâvasthâpana, viläpana e phil ph ilos osop ophy hy of snav sn av sm sm,, e follower of such philosophy. PÄNCARÄTRIKA—followers of Päncarätra system. PARA—highest.
PARÄMARSA—seizing
mentally;
experience;
comprehension;
remembrance. PARAMA &XVA—the Highest Reality; the Absolute. PARÄ PARÄPA PARA— RA—int inter erme media diate te stage sta ge;; both bo th iden id enti tica call and an d differe dif ferent; nt; unity in diversity. PARA-PRAMÄTÄ—the highest Experient; Parama^iva. PARÂ-éAKTi—highest Sahti of the Divine, Citi. PARÄVÄK—the unmanifest Sakti or vibratory vib ratory movement of of he Divine; Logos; cosmic ideation. PARICCHINNA—limited. PARINÂMA—transformation. PARAMÄRTHA—highest reality; essential truth; the highest goal. t»Äs*A—bondage. PAS*U—one who is bound; the individual soul. PASVANTÏ—the divin di vinee view of the th e universe in undifferentiate undiffere ntiate form; Väk Säkti going forth as 'seein 'se eing' g',, manifesting, ready rea dy to create crea te in which whi ch ther th eree s no differentiation be tween väcya (object) and vâaaka (vord) • PÂTI—lord; Siva. PATIDA^Ä—the status of the highest experient; the state of liberation. , ight ig ht;; the th e pr ncip nc iple le of Self-revel Self-r evelati ation; on; consciousconsc iousth e princi pri ncipl plee by which every thing thi ng else else is known. ness; the PRAKRTi—the source of objectivity from Buddhi down to earth PRALAYÄKALA r PRALAYAK mäyä tattia, not PRALAYAKEVALiN EVALiN—re —restin sting g cognisant of anything. PRAMÄISTA—means f knowing proof. PRAMÄTÄ—the knower, the subject, the experient. PRAMEYA—object of knowledge; known; object.
Glossary of Technical Terms
167
PRÄNA—generic name for for the th e vita vi ta
Sakti : specifically it is he vital väyu in expiration vital energy; life energy.
PRÄNÄYÄMA—breath-control, PRASARA—lit., expansion, manifestation of Siva in the form of the universe through His Sakti. PRATH—to expand; unfold; appear; shine. PRATHÄ—the mode of appearance; the way. PRATYABHijNÄ—re-cognition. PRATYÄHÄRA—comprehension of several seve ral lett le tters ers or af ixes ixes nt one syllab syl lable le effe effect cted ed by combining combi ning the th e first first lett l etter er f a sütra süt ra with wit h its fina finall indica ind icatory tory letter, let ter, (see (see Note 181). In yoga, withdrawal of the senses from their objects. PRiTHivï—the earth tattva I-consciousness, non-relational PÜRNÄHANTÄ—the perfect I-consciousness.
PÜRISJATVA—perfection. PURYASTAKA—lit., 'the 't he city of the th e group grou p of of eight'— eigh t'—ii e., the iv
tanmätras, buddhi, aharhkära and manas'; th sük$ma§arira consisting of the above eight constituents.
RÄGA—One f the th e kai kairi ricu cuka kass of Ma â on accou ac count nt of which ther th er is limitation by desire. RAJAS—the principle of motion, activity and disharmony—a constituent of Prakrti.
RAKTI—relish; enjoyment esoteric meaning— sthiti'—maintenance.
S*ABDA—word. S*ABDA-BRAHMA —Ultimate
reality realit y in the form form of vibrati vib ration on of which whic h huma hu man n word is a gr ss represen repr esentat tation. ion. In this stat thought and word are one. (SeeNotes 74-75).
SADÄeiVA—the third tattva, counting from Siva, At this stage the I-experience is is more prominent promin ent than th an the «this'-expenence. This tattva is also known know n as Sädäkhya inasmuch as bei ng s posited t this stage. sta ge. Icchä or Will is pre'sat' or being dominant in this tattva.
Pratyabhijnâhrdavam
168
SAHAJA—natural (from the point of view of the Universal Cons-
ciousness) . SAKALA—All the jivas from gods down dow n to the mineral miner al who rest rest in mäyä tattva. They The y have no knowledge of the real real self and their consciousness is only that of diversity. ^AKTi-PÄTA—descent of the divine Sakti; grace. éAKTi-PRASARA—Sakti-vikäsa; emergence from Samädhi and retaining that experience. ^AKTI-SANKOCA—withdrawal of attention atten tion from from sense-activit sense-activity y an turning it towards the inner reality. (See Note 161). ^AKTI-VIKÄSA—concentration of attention on the inner consciousness even when the senses senses are open to their thei r respective respective objects. ( See Note No te 155) 15 5) &AKTI-VIS*RÄNTI—Merging back into Samädhi and resting in that condition. SAMÄDHI—collectedness of mind; mi nd; mental absorptio absorptio SAMÄNA—the vital Vdyu that helps help s in assimilation assimilation of food food etc. and brings about equilibrium between prâna an apäna SAMÄPATTI—Sometimes synonym of Samâdhi, consummation, attainment of psychic at-one-ment. SAMARASA—one having the same feeling or consciousness. SÄMARASYA—identity of consciousness; unison of Siva and Sakti. SAMÄVES*A—being possessed by the divine; absorption of the individual consciousness in the divine. SAMHÄRA—withdrawal ; re-absorption. SAMSARA—transmigratory existence; world process. N—a transmigratory being, i—transmigratory existence; the world process. SA&VIT—consciousness: supreme consciousness. samviim the ac ocos oc osmi micc poi point nt of devatäsare khecari, gocari, dikcari an bhücan. From the microcosmic point of view this consist consistss of the interna and external senses,
SÄNKHYA—the system of philosophy that believes in two fundafunda-
mental realities, realities, viz., viz ., Purufa an Prakrtt ; the follower follower of such system.
SANKOCA—contraction; limitation. SARVAJNATVA—omniscience.
Glossary of Technical Terms
16
SARVAKARTitTVA—omnipotence. SÄSANA— Castra; philosophical text. SASTHA-VAKTRA—lit. the sixth organ; meçlhra-kanda, near the root of the rectum. SAT—existence which is consciousness. princip le f being, bei ng, light and harmony—a harmony— a consticonstiSATTVA—the principle tuent of Prakrti. SAUGATA—follower of Buddha. iivA—the —the name na me f the divine divi ne in gene ge nera ral; l; good. e first first of the th e t tattvas. Main characteristic 'cit'. SR§TI—letting go; emanation; manifestation,
STHITI—maintenance. (sometimes writt wri tten en briefly briefly as Vidya) —the 5th BUDDHA-viDYÄ— (sometimes
tattva counting from Siva. In this tattva, the consciousness of both *V and 'This* 'This* is equally prominent promi nent.. Thou Th ough gh th universe is seen seen differently, differently, yet identi ide ntity ty runs through throu gh it as a thread thre ad.. Ther Th eree is identit iden tity y in diversity at this stage. Knyä s predomi pre dominan nantt in this tattva. e consciousn consciousness ess of thi stage is 'I am I and also this'. pur e pa th; th ; extra-mundane extra- mundane existenc existencee ; mani ma ni ^UDDHÄDHVÄ—the pure festation festa tion of he first first five five tattvas viz., $iva Sakti, Sadäsiva> hva/ra an Suddha-vidyä. ; the stat st atee in whic wh ich h no object obje ct is expe ex peri rien ence ced. d. th e experi exp erienc encee f only void £ÜNYA-PRAMÄTÄ—having the pralayäkala susuPTi—the condition of dreamless sleep. SVAPNA—the dream condition. svARÜPÄPATTi—attaining to one's real nature or true Self. uni mpeded ed will. SVATANTRA—of absolute will; f unimped svÂTANTRYA—the absolute Will of the Supreme, SVÄTMASÄTKR—to assimilate to oneself; to integrate to oneself. SVECCHÄ—Siva or Saktfs own will, synonymous with svätantrya. SVARÜPA—one's own form; real nature; essence.
princi ple TAMAS—the principle
f inertia, inerti a, and delusion—a delusi on—a constituent
Prakrti. TÄNTRIKA—follower of Tantra; pertaining to Tantra.
170
Pratyâbhijnahrdayam
TANUTÄ—becoming subtleness.
gradually
less;
reduction;
state
of
TARKA«CASTRA—logic TATTVA—thatness;
dialectics. very being of thing; principle. TRiKA—the system or philosophy of the triad—(1) Siva (2) Sakti, and (3) Kara—the bound soul. (I)para— he highest, having to do with identity; (2) pampara—identity in difference, and (3) apara—difference sense of difference. TURÏYA—the fourth state of consciousness beyond state of waking, dreaming deep sleep, stringing together all states; integral awareness; Metaphysical Self distinct from psychological or empirical self; the Sâksï or witnessing Consciousness. TURYA—lit., th fourth, same as above. Turiya TURYÄTITA—the state of consciousness transcending state, state which distinctions of th three viz., waking, dreaming deep sleep states re annulled; that pure blissful consciousness in which ther e is no sense of difference, in which entire universe universe appears app ears as the Self. UDÄNA—the vital Vâyu that goes upward; âakti that moves Susumnä spiritual awakening. UDVAMANTÏ—lit., vomiting; externalizing; manifesting. UNMESA—lit., opening of the eye—"the start of the world proSaiva yoga—unfolding of the spiritual consciouscess; ness which comes about concentrating on the inner consciousness which is the background of ideations rise of ideas. UNMÏLANA—unfolding; manifestation. which, even UNMÏLANA SAMÂDHI—that state of the mind when eyes open, external world appears as Universal Consciousness or Siva. UPÄDÄNA—material cause. UPÄDHI—limiting adjunct or condition. kuntfalini when präna URDHVA-KUNDALINÏ—the risen apäna enter Susumnä.
Glossary of Technical Terms
VÂGAKA—word or indicator. VÄGYA—object or the indicated referent-
VÄHA—the präna flowing in the i
VIJNÄNÄKALA—the experient below Suddha Vidyä but above Mäyä; has pure pu re awareness t no agency. agen cy. e is free free of karma an mäyiyamala but not yet free of änavamala. viKA viKALP LPA— A—di di fe ence ence of of perc pe rcep epti tion on;; dive di versi rsity ty;; dist di stin in tion; ti on; option; opt ion; an idea ide a as differe different nt fr m other oth er idea id ea;; idea id eati tion on fancy; imagination. viKALPA-KSAYA—the dissolution of all vikalpas. e diffe di fferen renti tiati ation on ma ng acti ac tivi vity ty of e mi viKÄSA—unfoldment, development. viLÄPANA—dissolution; esoteric meaning—anugraha—grace. viLAYA—concealment. VIMARSA—lit., experience; technically—the Self-consciousness of the Supreme, full ofjnäna an knjä which brings about the world-process. awa reness: ss: esoteric esoteric meaning— meaning—sarhhämviMARsANA—intuitive awarene absorption.
17
Pratyabhijnährdayam
VISA—a technical word of Saiva Yoga, meaning 'entering into the
remaining remai ning half and wholly whol ly into the top of adhafr-kunçlalini right upto the position where urdhva-kunçlalini ends (from the root vis, to pervade). vie VA—the universe; the all.
VISVAMAYA
7
> immanent.
VISVÄTMAKA visvoTTÏRNA—transcendent.
VYÄMOHITATÄ—delusion. VYÄPAKATVA—all-pervasiveness. , risi ri sing ng ., after contemplation.
om ng to normal normal consc consciou iousnes snes
SANSKRIT INDEX
Abhra-lava 10 Abhâva 79 Abhâva-brahma-vâdin Akâra 10 7 1, 80 Abheda 48, 58, 71, Abhedât 52 Abhedâlocana 82 Abhedena 54 Abheda-niscaya 82 Abheda-prathâtmaka 82 Abheda-visaya 80 Abhedya 77 Abhijnâna 73 Abhimâna 90, 111 Abhinivista 67 Abhinnamapi bhinnam 51 Advaya-prathâ 82 Adhah-Kundalinï 99 Adhijsthita 53 Adho-vaktra 93 Adhyavasàya 111, 112 Adhavasïyâte 11 Adhyâroha 85, 86 Agni 87 Aham-bhâva 09 Aham-pratïti Ahantâ 52, 108 Ahantäcchädita 52 Akhilam 92 Akrama 98 Aikâgrya 95 Aisvarya 07 Aisvarya-âakti 83 Ajnâna 79, 83 Akincit-dntakatva 95 Akhyäti 57, 64 Akhyâti-maya 55 Akrtaka 10 Akrtrima 10 Akrama 11 Akula 10 Aiamgrâsa 78 Amâyïya 108, 112 Ambhah 56 Amoksa 69 Arm 71 Apagama 54 Artha 69, 85 Amrtattva 97 Amrta-syandinï 96 Anabhyàsa 11 Anacka 10 Ananta 11 Anapâyinï 83
Anâsrita-rupatà 60 55 Ananta-bhatttâraka 53 Ananya-cetàh 01 Amsena 87 Anta-koti 10 Antah 100, 104, 105, 109 Antah-karana 72, 81, 82, 112 Antah-prasânta-pada 69 Antah-svarûpa 10 Antarâtman 97 Antarlaksya 98 Antar-mukhatâ 10 Antar-mukha-rüpa 69 Antar-mukhï-bhâva 85, 86 Antar-nigùcjha 98 Anubhava 47, 110 Anubhayâtmâ 70 Anubhava 96 Anubhüyamäna 78 Anugraha 74 Anugrhyate 78 Anugrahïtrtâ 75 Anupravesa 98, 112 Anupravesa-krama 99 Anuprânita 47 Anurüpa 52 Anusandhâna 11 Anuttara 47, 108,109 Anyecchayâ 51 Apagama 86 Aparicchinna 48 Aparijnâna 58, 78, 86 Apavarga 66 Apâna 83, 100 Aprakàsana 79 Aprathayantï 79 Apürnaih-manyatä 72 Artha 58, 60 Artha-kriyâ-kâritva 10 Artha-grahanonmukhï 61 Arthävabhäsk 80 Arthaugha 74 Asama Asankucita 71 Asat 66 Asattva 47 Asphurana 11 Asphuta 80 Asphuta-idantâmaya 52 Asâdhârana 80 Asesa-pâsa-râsi 92 Asesa-sakti 50 Asesa-sakti-cakra-garbhinï 79
Prû tyabhijnährdayam Asesa—visva-camatkära-maya 10 Asubha 72 Avabhâsita 90 Avacchâdîta 78 Avacchinna 82 Avalcha 70 Avarohakrama 93 Avaroha-pada 87 Avasthâ 58, 84 Avasthiti 70 ^Avâstavatà 50 Avasam 80 Avibhâga 10 Avicala 92 Avikalpa 95 Avikalpa-bhùrai 80 Avikalpa-parâmarsa 95 Avyakta 67 63, 115 Äbhäsana 76 Äbhäsämse 75 Äbhäsayati 75 Äbhyantara 104, 105 Äcchädana 89 Äcchädita-svabhävah 87 Ädi 108 Ädi-ksänta-rüpa 79 Ädi-koti 10 Ädi-pada 10 Ädyanta-koti-nibhälana 94 Ägama 57, 67 Äkänksä-sünya 10 Äkuncana-krama 97 Äküta 87 Ämarsa 10 Ämnäya 68 Ämnäyakatva 96 Änanda 64, 102 Änanda-pürna 10 Änanda-prasara 10 Änava-mala 63, 72 Ärhat 67 Ärti-vinäsana 74 Äsväda Äsraya 66 Äsyänatä 56, 105 Ätman 62, 63, 65, 68 Ätmanah 65, Ätmanam 80 Ätmopäsaka 69 Ätmasät 10 Ätmas?t-kr 89 Ätma-tattva 67, 68 Ätma-visränti 10 Ävesa81,99, 107, 108, 110, 112 Ävesa-vasa 10 Ävrtta-caksu 97 Äyati 10
Icchä 53, 64, 71, 74 Icchä-sakti Idam 66 Idantä 52 Idantä-nirbhäsana 10 Indra 88 Indriya-dvära 97 Isa 60 ïsvaratâ 109, 112 Isvaratâ-pada 95 ïsvaratâ-prâpti 10 ïsvarâdvaya-darsana 73 Isvara-pratyabhijfiâ 46, 115 Isvara-tattva 53, 67 Uccârana 10 Ucchedk 66 Utpaladeva 88 Uttïrna 54 Udaya 93 Udaya-visrânti«sthâna 10 Udbodhita 90 Udbhava Udvamantï 70 Udàna-sakti 84 Unmajjana 90 Unmagnatva 89 Unmesa 98 Unmesa-dasâ 10 Unmesâtmâ 11 Unmisati 47 Unmisat-vikâsa 95 Unmïlana 68, 79 Unmïlayati 51 Unmukhïkararia 97 Upadesa 78 Upapanna 48 Upayukta 48 Uparâga 11 Upasamhàra 69, 114 Upâdâna 51 Upâdhi 66 Upâroha 49 Upàya 69, 94, 96, 102 Ubhaya-rûpa 70 Ubhaya-sankoca 61 Ulläsa Ürdhva-kundalini 99 Ekatra 112, 113 Ekatâtman Kakàra 10 Kakârâdi-vicitra-saktibhih 80 Kathavallï 97 Kathinatva 56 KanciOca 64 Karana-cakra 98 Karanesvarî 89 Karanonmïlana-nimïlana-krama 11
Sanskrit Index Xarana-kriyänusrti-päratantrya 96 Kartrtva ,109 Kartrtàtmâ ,8 ICartrtà-sûnya 53 Karma 63 Karmendriya 72 Kalä 64, 72, 81 Kalàdi-valitah 71 Kavalayan 87 JKLaksyâ-stotra 98 Kâdâcitkatvam 90 Kâdâcîikï 90 Kâyah 56 Kârana 47 Kârya-kârana-bhâva 48 Kârma-mala Kâla 40, 64, 69, 72, 75 Kâlâgni Kincit-kartrtva 72, 81 Kincït-jnatva 72 Kulâdi 68 Kûrmânga-sankoca 97 Krtrima 65 Krsâ 70 Kevala 99 Krattia 71, 104, 106, 111 Krama-mudrâ 10 Krama sûtra 89, 103 Kramâbhàsakatva 106? Kraraabhâsa-rûpatva 06 Krïdâtva 92 Kriyâ 61, 96 Kriyâ-sakti 64, 72 Ksakâra 10 Ksànta 10 Ksiti 54, 89 Ksïna-vrtti Kçîva 10 Ksobha 96 Khâni 97 fâiecàri 81 Khecarî-cakra 81 Khyâti 57 Guna 66, 67 Gocari 81, 82 Gocarï-cakra 82 Gopayitvâ 59, 83 Gopita 81, Grhita-sankoca 84 Grasate 87 Grasana-kramcna 10 Grasamànàh 88 Grasyamânât 10 Grâhaka 50, 52, 54, 56, 57, 58, 63 Grähaka-bltümika 79, 86 Grâhakatâ 63 Grâhya 50, 52, 53, 54 Grasakatva 88
Ghüinamäna 10 Chakravartin 11 Cakresvara Caturàtmà 63, 64 Camatkâra 77 Caramakalâ 65 GârvaKa Cit 47, 48, 64 Cit-prakâsa 79, 84 Cit-prâdhânyena 59 Cit-sämänya-spandabhüh 11 Citi 46, 47, 50, 51, 59, 85, 86, 87 89, 90, 114 Citi-cakra 11 Citi-bhümi 10 Citi-sakti 61, 74, 81, 104, 111, 112 Citi-sakti-pada 86 Citi-sakti-mayï Citi-sakti-svarüpa 10 Gitta 58, 59, 62, 85, 86, 99 Citta-nivesana 10 Citta-pradhâna 62 Gittamaya 62 Cîttvam 51 Citta-hetuka 58 Citta-samskâravatï 6^ Cidagnisâdbhâva 78 Cidâtman 63, 68, 83 Cidâtmà 63, 71, 74 81 , 9 Gidànanda 81, Cidlnanda-ghana 45, 69, 84 Gidânanda4âbha 91, Cidekatva-prathâ 92 Gidaikya 55, 103 Gidaikâtmya 57, 91,92 Cidaikâtmya-pratipatti 92 Cid-gagana 10 Gid-gagana-carî 81, 82 Cid-gagana-cari-svärüpa 81 Gidrasa 10 Cidrasâsyànatâ 56 Cidrüpa 74, 111 Gidvat 71 Cinmaya 57 Cinmayi 86 Cintä 58 Cetana 55, 56 Cetana-pada 59, 60, 85, Getasâ 98 Cetya 59, 61 Cctyamâna 91 Caitanya 62 Gaitanya-visista 65 Channa 85, 87 Gheda Jagat 47, 48, 92 Jagadânanda 10
Pratyabhijnûhrdayarn
Jagdhi Ja
Desa 50, 63, 74, 75 Deha 49, 62, 68, 74, 80, 83, 84, 89, 90, 91, 93, 95, 110, 111, 11 Dehâdi-pramâtrtâbhimàna 90 Dehi 50 Dravatva 56 Dvâdasânta 100, 101 Dvirüpa 63 Dharanï 54 Dhira 97 Nagaravat 51 Nata 65 Nasta 77 Nàdî-sahasra 93 Nànà 52 Nàsâ-puta 99 Nija-svarüpa 92 Nityatva 72 Nityodita 79, 103, 106 Nityodi Nityoditattv 103 Nityodita-samâvesàtmâ 10 Nityodita-sthiti 10 Nibhâlana 95, 101 Nimajjana 89, 90, 11 Nimisati 47 Nimïlana-samâdhi 10 Nimïlita-svarupa 93 Nimesa 98 Niyacchan Niyati 64, 73 Nirbhâsayati 89 Nilinâksa 91 Nivartana 97 Nihita-citta 95 Nila 69, 75, 87, 91> 110, 111 Naiyâyika Pancakrtya 45, 73, 74, 76 Paficakrtya-kâritva 75, 76, ^ 86, 94 Pancakasvarüpa 64 Pancatrimsat-tattva 64 Pati 61 Pati-dasâ 80, 84 Pati-bhümikä 82 Pati-hrdaya-vikâsinâ 82 Pada 74 Padma-samputa 10 Para-bhairavâtmatâ Para-sakti-pàta 68 Paramadeva 69 Parama-pada 96 Parama-yogin 104, 107, 112 Paiama-siva 54, 55 Parama-siva-Wiattâraka 54 Paramânanda 10 Paramânandamaya 54 Paramârtha 45, 48, 107 Paramârthânusàrin 61
Sanskrit Index
17
Prakàsàbhedena 55 Parames'atâ Paramétra 53, 71, 83, 84, 85, 108 Prakâsamâtra-pradhânatve 59 Prakâsa-parâmaréa-pradhânatve 59 Para 86 Pratibhà Parâdvaya 49 Pratipatti 75, 92 Pafàk 97 Pratipatti-dàrçlhya 91 Parâfici 97 Pralipâdita 96 Paràdaéa 96 Pratyagàtman 97 Parânanda Pratyabhijnâ 45 Parâpara 52 Pratyabhijnâ ( évara-pratyabhijn â ) Paiâprakrti 66, 67 96 Parâ-bhattàrikâ Pratyabhijôâkâra 74, 91 Paràmarsa 10 Pratyabhijftâtikâ 85 Parâm^çta 77 Pratyabbipäta 49, 92 Parä-rüpatvena 79 Pratyabhijôâhrdaya 11 Parà-vâk-sakti 79 Pratyàhàra-nyâya Parijfiäna 49, 58, 78, 83, 85, 86 Prathate Pariiiäma 67, 98 Prathà Paripürna 47, 108 Prathamânatâ-sâra-pramâtrtâ 91 Parimita 54, 80 Praiiata 74 Parimitatä 72 Pramâtr 48, 49, 53, 56, 62, 81,88, 1 Parisilana £9, 99, Palâéa-panja-madhya-éâkha-nyayena Pramätrtä 90 93 Pramätufr 80 Pasu 93, 100 Pramätr-saptaka 64 Pasu-da^ä 61, 80 Pramâça 49 Paeu-bhümikä 81 Prameya 48, 53, 54, 82, 86 Pasu-hfdaya 82 Prameyendhana 87 Pasyantï 67, 79 Pralaya Päna Pralaya-kevalin 53 Päncarätra 67 Pralayâkala 53 Päficarätrika 67 Pralîyeta 96 Päratantrya 96 Pravesa 104, 105 Päramärthika 81, 92, 86, 108 Prasanga 86 Pärsva-näcjli-dvaya-cchidati Prasara81,86 Päea-drävai>a 10 Prasara-samana-rûpa 10 Päsava-pada 83 Prasara-visrânti-dasâ 99 Pita 87 Prasaraça-krama 76 Puryaçtaka 64, 83, 113 Prasrtattvât 11 Pûrça -82 Prâtipakçya 85 Purnä 70, 107 Prâna 49, 62, 63, 64, 66, 74, 80, Pürriatva 89 91, 100, 110, 114 Püniatäpädana 78 Prâna-sakti 93, 98 Pürnänandaghana Prânâyâma 95 Pür^ähantä Prânollàsa-visrânti Pürnähantävesa Plusyati 87 Pürnähantä-svarüpa Pürnäham-vimarsa 79 Phena-pin^a Prthivi 56, 64 Prakrti 47 Bandbha 58, 83, 95 Prakäsa 47, 63, 108, 109 Bala 89, 109 Prakàsana 48 Bala-lâbha 89 Prakâ^ane 75 Bahiâ 74 Prakâsamâna 90 Bahirdrsti 98 Prakâéâçtanda-sâra Bahirmukha 69, 104 Prakâsaikyena 75 Bahirmukhatâ 86 Prakâsaikyaghana 54 Babirmukhïbhâva 74 Prakâiaikâimyena 57 Bahiçkaraiia 81, 81 , 82, Prakâéaik^rûpa 54 Prakâsaika-vapu§a^ 54 Bahiskarana-devalâtmanâ 82 Prakâsaika-sadbhâva 10 Bâhya
Pratyabhijiïâhrdqyam Bâhya-vastu 69 Bähya-svarüpa 104, 105 Bindu 10 Bïjâvasthâpana 76 Buddhi 93 Buddhi-tattva Buddhi-vrtti Buddhîndriya 72 Bodha-sudhâbdhi 11 Bauddha 67 Brahma 51 Brahma-nâçlï 94 Brahmarandhra 93 Brahma-vâda 50 Brahma-vâdin 73 Brahma 88 Brahmàsraya 93 Brâhmï 80 Bhakta-jana 71 Bhakti 77 Bhagavat 68, 74, 75 Bhagavatï48, 81, 111 Bhagavân 66, 74 Bhatta Kaliata 98 Bhatta Dâmodara 82 Bbavanmaya 88 Bhäva 54, 56, 61, 61 , 81 82 Bhâvâbhâsakatva 87 Bhâva-râsi 103 Bhitti 92 Bhittibhüta 11 Bhinna 48, 54 Bhinna-vedya-prathâ 72 Bhinna^samvedya-gocara Bhuvana 56 Bhücari 81 Bhucarîtvena 82 Bhücari-cakra 82 Bhüti 87 Bhüdhara 77 Bhümi 46, 67, 68, 86 Bhümika 65, 68, 69 Bheda 53, 63, 70, 71 Bheda-kavalana-svabhäva 86 Bheda-vâda 50, 51 Bheda-vi§aya 80 Bhedälocana 82 Bhedena äbhäsane 75 Bhairava-mudrä 80 Bhairaviya-mudrä 98 Bhoktrtä Bhoga 49 Bhrübhedana 99 Madhya 93 Madhye 98 Madhyama 79 Madhyama-dhäma 84 Madhyama-nä$i 83
Madhya-vikäsa 92, 94 Madhya-sakti 94 Madhya-sakti-vikäsa 94 Manas 10 Mantra 53, 79, 89, 109 Mantra-mahesvara 53 Mantresvara 53 Mantra-virya 11 Mantraviryätmikä Manuçya-deha 85 Manorüdha Mala 69 Malâv^ta 71 Mahânandamaya Mahâphala 50 Mahämantra 79 Mahâmantra-vïryâtmaka 10 Mahârtha-drçti 76 Mahâvyâpti 68 Mahàhrada 11 Mahesvara 74, 107, 111, 114 Mätrayä 87 Mâtrà-pada 87 Mâdhyamika 76 Mânasi 96 Màyâ 47, 53, 61, 69 Mâyâ-dasâ 93 Màyâ-pada 87 Mäyä-pramätr 62, 101 Mäyä-pramätftä 87 Mâyà-éakti 57, 61, 111, 112 Mâyïya 62, 63 Mâyïyafc pramätä 62 Mâyïya mala 72 Mâhesvari 11 Màhe^varva 50, 75 Mîmâmsaka 76 6 3, 8 Mukti 58, 63, Muktidah 65 Muda 10 Mudrariàt 10 Mudrâ 95 Mudrâtmâ 10 10 Mû^ha-jana 80 Mürdhanyatva 96 Melana-rüpä 70 Meyendhana 87 Meya-jäta 75 Mok§a 49, 69 Moksa-lipsâ 69 Yantranä 95 Yukta 92 Yukti 103, 11 Yogi 50, 102 Yaugapadyena 98 Rakti 76 Rajas 61
oansnru Rajyati 76 RaÄjita 69 Ramanlya-visaya-carvanä 10 Rasa Rahasya 76 Ràga 64, 72 Rüpa 69, 98 Lagnatà 80 Laukika 79 Laya Vamana-yukti 05 Vamanât 81 Varçia 79, 100 Varnätmaka 79 Vahni 87, 90, 99 Väcaka 10 Vàcya 10 Varna Vàmâcàratva 81 Vàmeévari 81 Vàyupunja 99 Vâsudeva 66 Vàha 94, 100 Vàha-ccheda 94 Vikalpa 80, 81, 95 Vikalpa-kriyâ 80 Vikalpa-kçaya 94 Vikalpa-datè 61 Vikalpana 58 Vikalpamaya 58 Vikalpa-hâna 95 Vikâsa 98, 99 Vigalana 86 Vigalita-dehâdi-upâdhi-saftkocâbhimânâ Vigraha 56 VigrahS 56 Viçchedana Vijftâna-bhairava 10 Vyflâna-bhattâraka 50, 99 Vijftânâkala 53, 67 Vijftänäkalatä 59 Vijrmbhana Vitarana 10 Vidyà 53, 64, 72 Vidyânkura 10 Vidyàpramâtâ 59 Vidyâ-ràga 69 Vidràvita 92 Vidhjta-cetasah 00 Vibhava 81 Vibhinna 75 Vibhu Vibhûti 71 Vimarsa 49, 109 Vimarsana 77 Vimaréamaya 10 Vimaréamayi 47 Vimuktaka 82
Vilaya 73 Vilaya-kârità 75 Vilaya-pada 77 Vilâpana 76 Vivarana-krt 11 Viseça 50 Visrànti 69, 109 Visrâma 93 Visva 46, 48, 49, 50, 52, 53, 55, 56, 57, 75, 89, 107, 108, 114 Visva-grasana 87 Visvamaya 55, 77 Visva-vamanä 81 Viéva-vyâpti-sârâ 84 Visva-larïra 54, 56 Visvâtman 81 Viévàtmasâtkàra 91 Viévâtma-sâtkâra-rupà 90 Visvàdhâra 98 Viévottïrça 54, 68 Visa 45,'99 Vi§aya«grâma 10 Vi§aya-pâsa 90 Visnu 88 Viçvaka 98 Visphàrana 98 Visphulinga 66 Vïrya-bhumi 10 Veda-vid 67 Vedya 98 Vedanätmaka 10 Vaicitryât 52 Vailak§açya Vaiyâkarana 67 Vai§nava 69 Vyavacchinna 82 Vyavatisthate 47 Vyavahâra 74 Vyâkhyâ 86 Vyâna-^akti 84 Vyâpakatva 72 Vyâmohita 80 Vyâmohitatâ 78, 83 Vyâmohitatva 78, 69 Vyutthâna 10 Vyutthâna-dasà 10 Vyutthita 62
83 , 97, 98, 9 éakti 78, 79, 83, éakti-daridra 73 âakti-pàta 46, 79, 115 Sakti-vikâsa 73, 94, 98 éakti-sankoca 71, 94, 96 âakti-sphâra-rupa 10 Sahkâ 77, 79 Sabda 58 Sabda-brahma 67 Sabda-rââi 10 âabda-ràâi-svarûpa 10 Sabda-sarigati 86
180 Sarîra 64, 85 âarîri 84 Sänkara 45, 115 Sâstrïya 79 Siva 45, 54, 58, 64, 73, 106, 107,114 Sivätmaka 79 Sivâtmakatva 58 Siva-dharmin 10 Siva-präpti-hetutva §iva-bha$tàraka 47, 54, 57, 63, 84 éiva-maya 11 &im*rûpatayâ 85 giva-sütra 62, 110 &iva-svarüpäbhinnatva 11 §uddha-bodhatmânah 53 guddha-vikalpa-sakti 81 $uddhadhva-pramät?tä 60 guddhetarädhva 74 gubha 72 j§ünya 64, 66 günya-pada 81 günya-pramatä 53 gunyâdi-pramàtrtâ 60 §ünya-bhuva 66 gunya-bhümi 62 gûnyàti-âunyâtmatayâ 55 gaiva 59 gri-spanda 57 grutyanta-vid 66, 67 Sat-trimsat-tattva-maya 85 Çastfia-vaktra 99
Pratyabhijnährdayam
Samkalpyate HO Samputïkàra 09 Sariibandha 50 Samruddha 11 Samrüclha Samvit-cakra 10 Samvit-santati 70 Samvitti 50, 92 Samvitti-devatà-cakra 11 Sarhvid 93 Samvid-dcvatä-cakra 106, 107 Samvedana Saméaya 92 Saihsàra 45, 46, 49, 63 Samsàra-bija-bhâva 77 Saihsàra-bhûmikâ 74 Samsära-hetu 65 Samsàrin 71, 72, 73, 84 Samsàritva 78, 79, 81, 83, 84 Samsara-vämäcära 81 Samskâra 77, 91 Samskàrâtmanà 88 Samçrçti 66 Sarnharanti 70 Saiiihartçtâ 75 Samhâra 46, 70, 73, 73 , 80, 89, 107, 107, Samhrti 79, 104 Saxhhriyamâna 87 Samâdhi 103, 106 SamadhHâbha 103, 10 Samâdhiprayatnopârjite 60 Samâdhi-rasa-samskâra 10 Samâdhi-vajra 77 Sakala 53, 54, 64 Samâdhi-saihskâravat 10 Sat 67 Samâna 83 Satatam 92 Samâpatti 10 Sattva 61 Samâveia 46, 91, 95, 103, 105 Sadguru 78 Samâvcâa-bhûh 90 Sadbhäva 10 Samâvesa-samarthya 10 Sadäsiva 46, 55, 60, 67, 89 Samàvista 104 Sadàsiva-tattva Sarvakartrtva 72, 82 Sadäsivesvaratä Sarva-kàranatva 50 Sankucitjf 55, 57, 63, 72, 74 Sarga 80, 89, 107, 112 Sankucita-asesa-visva-rüpah 56 Sarvajna 69 Sankucita-grähaka-rüpä 60 Sarvajftatva 72 Sankucita-cidrûpah 56 Sarvadevamaya 56 Sankucita-sakti 84 Sarva-mantra-jïvita-bhuta 61 , 63, 72, 89, 97 Sarvamaya 57 Sankoca 57, 59, 60, 61, Sankocätmä 55 Sarva-vigraha-vigrahï 56 Sankocini 59, 61, 61 , 86 Sarva-vïra-bhattâraka 79 Sankoca-kalä 86 Sarvântaratamatva 92 Sankoca-prädhänya 60 Sarvâpek§â-nirodha 10 Sankoca-bhûh 99 Sahaje 59 Sankocavatyah 71 Sahaja-camatkâra 82 Sahaj a-samvi tti-de vatâ-cakra Sankoca-vikäsa 99 Sâksât-krta 10 Saparyä 78 Sâksât-krta-para-sakti-sphàra 10 Sapta-pancaka 64 Sâkçï 47 Sapta-pancaka-svabhâva 63 Sâdhaka 10 Sabähyäbhyantara 104, 105 Sàmânya 50 Samkalpa 111, 112
18
Sanskrit Index Sâmkhya 67 Sârcianâdhikaranyâtma 53 Sàmarasya 49 Sâmrâiya SâranT 97 Särvatmya-svarüpa Sârvâtmyena 87 Sàvadhânatâ 50 Sïddhânta 65 Siddhi 46, 48, 49, Sukha 49, 66, 69, 91, 96, HO, 114 Sukhopâya
Suçupta 83 Sûkçma 11 Sütra 84, 85, 8 Sr§ta 47 * 70, 73, 74, 79, 80, 104, 104, 106, 106, Saukhya Saugata 66 Saubhâgya 01 Sthâpakatâ 75 Sthitayafr 65 Sthiti 46, 69, 70, 73, 80, 104 Sthiti-devî 77 Sthüla 11 Spanda 98 Spanda-sandoha 75 Spanda-éâstra 57, 92, 96 Sphwta-idantâhantâ 53 Sphurati 48, 54 Sphurattâ-sâra 83 Sphuranti 11 Smarânanda 99 Smaryate Sraftrtâ 75 Sva-cit-pramâtî*tâ 95 Svaccha 48 Svacchanda-sâsana 74 Svajyotiftva 61 Svatantra 46, 47, 49, 50, 114 Svapna 83 Svaprakâsa 48 Svabala 79
Sva^hàva 64 Svayamjjhüii 97 Svarüpa 59,* 62, 63, 64, 69, 79, 83, 89, 93, 102, 105, 107, 108 Sva-svarüpa 78 Sva-isvarüpäbhedena 89 Svarûpâpatti 86 Svarüpa-jnäna 63 Svarüpäsrayana 89 Svarüpa-vikäsa 74 Svarüpa-vikäsa-maya 75 Sva-sakti 78 Sva-Sakti-vyämohita 84 Svasakti-vyämohitatä 81, 84, 86 Sva-sthiti-praübandhaka 95 Svâtantrya 63, 68, 68 , 71, 7 1, 72, 86, 90, 1 Svätantryät 87 Svätantryatma 61 Svätantrya-sära 10 Svàtantrya-hâm 51 Svänubhava 88 SväÄga-kalpa 82 Svâtmaikyena 55 Svätma-camatkära Svätmabhävanä Svätmasätkr 71, 71 , 8 Svätma-svarüpa 69 Svädhi^thita 10 Svecchayä 51 Ha-kalä 10 Hakära 100, 109 Hafhapäka 78 Harça 10 Hätaka-stambha 98 Hetu 46, 47, 48, 4 Hetuhetumadbhäva 47 H?t-prave$a 97 Hrdaya 95, 100 Hrdaya-nihita-cittah 95 Hfdaya-pankajasya 10 Hrdaya-visränti 00 Hrdayâkâsa 01
ENGLISH INDEX Absenee 79 Absolute 47, 48 Absolute freedom 10 Absolute will 68 95 , 9 Absorption 75, 95, Accepted 10 Accomplished 99 Accomplishing 89 Achievement Action power 72 Activities Actor 67 Adequate 10 Adore 88 After-effects 10 Agency 53 Agitation 96 All-pervading 47 Appear 47, 73, 74, 84 Appearance 75 Application 74 Apprehend 53 Apprehension 78 Appropriate 73 Ascertainment 82, 83 Ashes 88 Aspirant 10 Assemblage 79, 108 Assimilate 87, 89, 90 Assimilation 10 Assuming 11 Attainment 86, 94, 103, 106 Author 75, 91 Authorship 73, 75, 76, 78, 94 Autumn 10 Awareness 49
Cancellation Cause 46, 47, 48, 49, 51, 86 Cavities 99 Ceaselessly 70 Centre 93, 93 , 94, Central 94 Cessation , Characteristics 86 Cling 67 Closing 98 Cloud (s) 87, 103 Cognition 66, 82 Comprehend 68 Conceal 68, 71, 7 1, 78, 80, 81, 81 , 93 Concealing 59, 82, 83 Concentrated 95, 102 Concept Conclusion 11 81 , 84, 91 Condition 73, 81, Congregation 108, 109 Consciousness 45, 47, 50, 53, 55, 56, 64, 65, 68, 70, 71, 73, 79, 80, 84, 91 97, 101, 104, 106, 107, 108, 109, 11 Consciousness of I 53 Consciousness of perfect I 79 Consonants 80 Consume 88, 90 Continuum of Cognitions 66 Continued existence 46 Contemplation 60, 92 Contemplative experience 91 Contraction 57, 59, 60, 9 Contracted 55, 56, 57, 59 Contrary course 81 Controlled 10 Copious 88 Background Cosmos 81 Beginning 94 Covered 64, 71, 72,87,88 Govenng 89, 91 Behold 97 Creature (s) 82, 88 Being 67 Cutting 94 Blinding darkness 10 Bliss 45, 54, 70, 84, 94, 99, 102, 107, Cyclic consciousness 10 10 Death 79 Blue 87, 91, 110, 111 Birth 79 Deep sleep 84 Body 56, 57, 62, 65, 68, 74, 80, 84, Deity 82 80 , 85, 89, 90, 91, 107, 110, 111, 114 Deities 80, 8 3, 96 Bondage 58, 83, Delightful 99 Bound subject 81, 114 Deluded 78, 80, 83, 85 Brought about 99 Deluding 82 Burn 87 Delusion 79, 81, 81 , 83, 84, 8 Burned to sameness 77 Deposit 11
English Index
Descend 68, 87 Descent of Sakti 79, 115 Desire 10 Destroyed 77 Develop 93, 94 tiévelopment 94 Device 78 Devoid* 53 Devote 71, 75 Devotion 77 Devouring 88 Devours 87 Difference 68, 80, 82, 86 Different 48, 52, 5 Differentiated appearances 82 Differentiation 52, 53 Diminish 10 Disappear 66 Disclose 80 Discipline 95 Dispense with 94 Dispel 00 Display 68, 81 Dissolve 103, 10 Dissolution 76, 86, 94 Distinct 53 Distinction 50, 73 Distribute 10 Diversities 70 Divine 68, 73 Divine consciousness 47, 48 Divinity 46 Doership 72, 83 Doubt (s) 79 Dominated 53 84 Dualism 50, 51 Duality 71
7 1, 73, 79, 83, 105, 105, 106, 106, Essence 50, 71, 107, 108, 110 Essential nature 70, 75, 83, 89, 104 85 , 10 Essential truth 85, Eternal 47 Eternally active 10 Eternally sounded 79 Eternity 72 Etymological explanation Ever present 98 Excess 61 Existent 47 Expansion 74, 99, 102, 108 Experience 49, 70, 76, 110 Experiencing consciousness 91 Experiencing as Self 76 Experienced 91 Experienced as oneself 77 (s) 53, 54, 54, 55, 56, 56, 57, 58 Expenents (s) 64, 65, 68, 80, 88, 91 Explicit 52 Exponent (s) 67 Extended 10 External 104, 105 External expansion 98 External form 70 External sigjit sigjit 98 External thing 70 Externalize 75 Externalization 10 Extraordinary status 10 Extrinsic course 74 Extroverted 10 Extroversion 86 Evil 72
Fear 79, 97 Fetters 90, 94, 105 Field of experience 54 Earth 56, 90 Fire 87, 90 Effect 48 Fire of consciousness 76 Effectuation 46 Firmness 91 Effort 60 Fitness 80 Emaciated 70 Five-fold act 73, 75, 7 Emanated 76, 77 Five-fold process 94 Emanation 70, 73, 74, 75, 80, 89, Five processes 45, 74 Flash forth 70, 111 104, 10 Embodied 50, 56 Flashing forth 10 Emergence 89, 90 Flash of delight 77 Empirical knowledge 70 Fluctuation Empirical state 74 Fluidity 56 Empirical subject subject 80 Foam 14 Enclosed 71 Followers 65, 66 End 94 Foot 49 Enjoyer Force 92 Enter 10 Form 47, 85 Entities 55 Foundation 98 Entrance 99, 104, 105 Fourfold 63, 64 Entry Free 10 Esoteric mode 76 49 , 1, 64 Free will 46, > 49,
Pratyabhijnährdayam Free-willed 48 Fuel 87, 90 Full consciousness Function (s) 66, 82 Fundamental principle 66 Gaze Glory 81 Gold pillar 98 Good 72 74, 75, 7 Gradations 68 Gradually 99 Greatness 71, 73 Ground 93 Group 82 Guidance 78 Habit 75 Happiness 96 Head 49 Heart 82, 83, Heptad 64 Hidden 98 Highest cause 67 Highest experient 47 Highest lord 71, 108 Highest Reality 45, 67, 81, 8 1, 1 Highest stage 96 Highest truth 62 Highest type 10
Innermost reality 93 Inner peace 70 Instruction 78, 11 Intention 88 Internal 104, 105 Interior 97 Intoxicated 10 Introversion 10 Introverted 86 Investigation Inward cessation 69 Inward experience 98, 98 , Inward movement 85 Inwardness 04 Inwardly 100, 108
Joy 102, 105 Joyfully 10 Keen arguments arguments 15 Knowledge 48, 49, 57, 58, 63. 6*6, 68, 69, 7,2, 83, 85, 86, 87, 90, 111, Knowledge-power Knowable Knowable object (s) 82, 86 Knower 95 Knowership 60 Knowing Knowing subject subject 83, 86
Lack of knowledge 86 Lasting consciousness 91 Ideation 111, Left 10 Identical 52, 53, 54, 55, 57, 58, 65, Letters 79 66, 75, 80, 91 Liberated 75 Identification 82, 91 Liberation 49, 58, 63, 66, 69, 83, 84, Identity 49, 54, 57, 91, 9 1, 1 94 I-consciousness Liberty 65 I-feeling 109, 110 Life 62 Ignorance 78, 79, 83 Light 47, 108 Immanent 68 Limbs 83, 97 Immanent self 97 Limitation 59, 60, 61, 6 1, 64, 71, 72, 84, Immergence 90 86 Immersion Limited 54, 64, 68, 67, 72, 80, 83 Immortality 97 Limited doership 82 Imperfect Limited powers 85 Impression 62, 92 Limited vision 68 Incidental connexion 97 Limiting adjuncts Incipient 53 Limiting condition 66 Inclusive role 90 Limiting tendency tendency 86 Indicated 99 Living 84 Indicative 10 Location 99 Independent 11 Locus 99 Individual 53 Logic 99 Lord Individual consciousness 62 Lordship 106, 107, 109, 112 Individual soul 67 Luminous 48, 91 Infinite 11 Infolding Mass of entities 10 Innate 83 Inner organ 72, , 83 Maintenance 70, 74, 75» 77, 80, 104
18
English Index Manifest 80, 87 90 Manifestation 46, 48, 64, 70, 79, 80 105, Manifested 57 Manifesting 76, 80 Manifester 64 Manifold Mamfoldness 77 Mark 73 Material cause 51 Means 37, 38, 57, 58, 58, 77, 80, 82, 84, 85, 49, 50, 69, 70, 89, 92, 94, 96, 97 Measure Meditate 102, 103 Mental activities 96 Mental apprehension 58 Mentally Merged 80 Merging 49 Method Middle 99 Mindful Mode 76 Multiplicity 54
Openings 97 Organs of action 72 Organs of perception 72 Outer organ 81 Outer senses 82, 83 Outward 97, 97 , Outward 97, 104 Outwardly 74
Pain 66 Particular 80 Partly 79 penetration 105, 11 Pentad 65 Perception 83 Perception of difference 83 Perfect 10 Perfect bliss Perfect I 104 Perfect I-consciousness • Perfect Perfect Self Self 105, 110 Perfection 72, 78, 85 Permanence 10 Permeated 99 Personal experience 75 Pervade 68, 84 Nature 64, 70, 82, 84, 93, 105, 105, 106, 106, Pervading 56 110, Pervasion 68, 71 Natural Natural blis blis Phase 84 Nectar 96 Philosophy 73 Nectar of awareness Pierce 97 Nescience 57 Place Place 49,113 49,113 Non-abandonment 51 Pleasure 49, 66, 70, 91, 110, 114 Non-being 66 Point Non-difference 80, 82, 83 Poised 96 Non-different 52, 55, 83, 114 Ponder 75 Non-differentiation 108, 109 Positions 65 Non-duality 71 Power (s) (s) 78, 79, 85, 69, 98, 9 8, 99, 105, 105, Non-existent 47, 48 106, 10 Non-liberation 69 Practice 89, 94, 99, 101 Non-limitation 50 Produce 00 Non-limited Predominance 59, 60 Non-manifest 67 Predominant 59, 60, 62 Nose 99 Primary doership Nothing 57 Principle (s) 64, 67, 6 Process 97, 05 Object (s) (s) 48, 50, 52, 53, 54, 58, 64, Pure path 60 72, 74, 76, 77, 80, 83, 8 3, Pure stage 80 Objective existences 81, 83 Pure state 96 Objective existents 81 Pursuers 69 Objective experience Pursuit 96 Objects sense 90 Odscure 80 Re-absorption 70, 73, 77, 104, 106, Obstruct 95 Occasion 75, 97 Real form 80 Omnipotence Real nature 59, 74, 82, 83, 86, 89, Omnipresence 93, 95 Omniscient 69 Reality 61, 61 , 62, 7 One-pointedness 95 Realization 05 Opening 98 Reciprocally adapted 52
PratyabhijrLâhr4ayam Sounding Reciprocal adaptation Sfcy^rcigpy^ 72, 109 Recognise 73, 11 Sovereign wul 90 Recognised * 64 SO, 75 Spaced SO, Recognition 45 Sparks 66 Reducing 80 Split 77 Reeling 10 Sprout Reflection 10 Stage s) 68,69 80,87 Regulation 99 Stability Relishes 77 State(s)58,81,84, Relishing 76 ;N , Renounce 06 Resolution 111, 111 , 11 Steady 98 Respective objects 98 Rest 70, 110 'I Steadiness Stilled 10 Resting 46, 81, 8 1, 98, 99, Strengthening Restraining 95 ., •• • Subjects) 48, ^0, 52, 54, 56, ' 57, Restraint 99, 58, Reward 50 Reveal 68 Submergence 89 Reverential service 78 Substratum 66 Subtle 99 Reverted 98 Succession 104, 10 Reverted eye 97 Succession-less 11 Right 10 Succes Successiv sivee appearance appearance Rigorous 94 Supreme happiness 01 Role 65, 68, 69, 9 Supreme powet 50 Root 99 St^remeistate 96 Rooted System of philosophy 65 Ruler 11 Systems 67 Sacred tradition 96 Taste 97 Savour 102, 103 Temporary 90 Screen 51 Theories Seal 10 Thisness 53 Secondary distinctions 53 Threefold 63, 64 Seekers 62 Throw 99 Self 45, 49, 56, 6& 65, 66, 80, 81, Thunderbolt of Contemplation 77 i 0 Ç f t S ' Time 47, 50, 7 elf-existent 97 Tip 99 ' Self-l Self-luminousuminous- 4$/;^ fe - Tortoise 97 Self-luminous; character 62 Totality 10 Sending Sending forth Tradition 75 Sense(s) >\ :, Transcend 54, 68 96 Transformation 67, 68 Sense objects 10 Transmigrating being Sense of identification 10 Transmigration 63 Sense organs 98 True nature 63, 87, 102, 114 Set ablaze 90 Truth 58 115 Settled conclusions 65 Twofold 64 Seven pentads 63, 64 Twofold form 63 Sexual union 99 Turning back 97 Shadow 49 Shine forth 81 Uncertainty 79 Simultaneous 98 Understanding 75, 11 Simultaneously 98 Undiminished 96 Sixth organ 99 Unfeigned respect 83 Sole essence essence 53 Unfit 11 .-.."? Solidification 10 Unfold 84, 94, 112 Solidified form 55 Unfolding 104, 108, 112 Solidity 56 Unfoldment 72, 73, 74, 94
English Index
Unity of consciousness 45, 92 Universe 46, 47, 48, 51, 52, 53, 54, 55, 56, 57, 58, 68, 84, 87, 88, 89, 90, 91, 98, 105, 106, 107, 108,114 Universe-bodied 56 Universal Universal causality causality 62 Universal consciousness 62 Universal doership 83 Unlimited 48 Unparalleled 96 Unreality 50 Untarnished 95 Veiled Veiled 80, 87 Veiled m 85 Venerable 71 Vibration (s) 99,113 Vitalized Vitalized 47 Void Void 54, 55, 60, 62, 6 Vowel-less Vowel-less 90
Waking 84 Want of discipline 115 . Want of knowledg knowledgee 58 hirl hirl 69 Whole 83 Wholly 88 Will 51, 71 98 Will power 72 Wise man 97 Withdraw 70 Withdr Withdrawa awall 75, 77, 80, 8 0, 89, 9 Withdrawing 89 Withdrawn 77 Word(s) 58, 108, 109 World World (s) 55 Worldly opinions 79 World process 104 Yello Yellow w 87