Malini July 2010

8/3/2019 Malini July 2010

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At Savoyw,e take pleasure in serving ,YOIUwith (J smile and 1 0 hearty welcome

, + , C ' B ' n t r , a U y locatec 'for I lu . x. u ry and ' comfo r ts ,. + D ' e l l i c ' j 1 o l u l s food, Kashrniri & other Indian cuisine+.S p a c i o u s I r o " o " ' m '" S with a : " ' - I I II f , - h . . s m . o .d e r n ' f a i c i l i t i e s' : '1 ' ,~ : , ~ . . IIJ ...'." I.' ~ I L . _ !~.l '__"_ II ,'. I ,..1. + Conf er en ce Ha~11lth open terrace. + AIr conditioned space f o r Ma r riag; e,s ,, ! Banquets, 'YajnoIP,avit etc.+ . Spacious lush green lawns. + Ample space for car parkinq within Hotel Complex. + Par ti'E9 !sfo r up to 1 1 0 100 glU8StS

Sa.vo,y ResortsRe::;;'~deny R,ca d Extens '~Of1~J am lm r u ( Ta l w l i ) 1T e l . ; +~ ' 1 - 1 B 1 -251 "194 -7 ' - 8 '1 2 5 7 16 , 1 7 . 3 0005 , F ax ' ; : +91=1 9 '1 '2 ,5 76~76

PrlHte.d a nd . Pu blis he d b !l S'h rl R . "K .SBdhufo f an d on b e h a l f C Jf Is h war A S ' h ' f i S i ' m Trost, R -5~ Po cJ(~t-fJ~Sarita V i n a ' r . , ru;ew .C\SJ'h't-1 1 C J O 7B~Te l . , :2'69583tJBE " = .m ' a ' i / : . : j:a\ti5hbet@r.~dfffmajl ..~oml ,Printed' at:' Print Ant A,-2 ' .9v2~Naraina Indu.smaJ Area l Pha's6l~1 NSIW D " : ' I J h i . ,Edi.tor: D r: Sn l, ashi 'S ln f} J


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ISHWARASHRAM TRUSTSrlnagot Jornmu. Del 'hr l MumbaiTRUSTEES

I.K, Raina.B.N. KaulR.K. $adhuP~N.Kaul

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Malini

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SubscriptionYearly Subscription Rs. 150/-Price per copy Rs. 4 0 1 ~For Subscription: Cheques/Draft favouring"tshwar Ashram Trust" payable at .New DelhiSu~scription by Money Order not accepted

I!. Vol. 9 No. I July-September 2010'lNT~[fJ~I~

. Froln the Chief Editor 23

.~

.j Shiva Sutras~ 4C ~~n11~)e t1t ~~y by . Ishwars wa n H1P S W:) 111 I .~k ~}lmn n j .io,. Se If Awa reI1CSS and Egoi tv - I I.1 \ : " 1rk S . G . [)vc Z k o w s k i 9Stavac intiirnaniCornmcn ta rv by I shw a r sw.rruop Swami L a k s h ~11nn()U13..fh e ( _ ~ re u : t (-; od d c : . : . s s :

"La] ita and the Sri C:ak raS u bhtl)h K ak 24" 1 \ . 1 uk sa ~ and the mean s of its a t tai n men tin Kashmir Shaivism

; Joh n Hugh e s 31,~ Q l ~ 4 1 ~ 1m G~R:: ~R it \fiP me1I(if)I~ ~ " C f C i U:HC~r

...

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R~_ 10:000. / -Rs.7)000: : -Rs . 7~OO(). ..:RS.3500 / -'R s . 2500/ -

Th e v iews e xp re ss ed in th e a rtic le s pub lis he d h er ein d ono t necessarily represent th e views ofMalini.. .."--",'"-r:r : ' . :: :r 1 ' . . . .( -e r-s ' ) I . ' . - . , .oo) S'/A irr: L c k s r v : rr': ..)~-. ;/-..a r e n e e : tv~ ' " T J . " - . .r[~.__., . _... _" '_' T . . 1 .. r W t - . . ..J I I . . . I I I ~ I ~ . __ I ..J I .J oJ. J ''_ ' I I J........-- .....


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Afier a lung .:'1 )ll ofcessation q/puhlicatinn~ Malin! a.'ill/he a,~~ljn...!l ~ h~ han~1.~~lll:ereaders who "" .. . ..I 1 1 : 'he wondering what happened to the only journal on Kashmir Shaivite spirituality towards which theirminds H'ere oriented. The hiatus 1vas caused by s ome managerial and administrative problems }rliic'h seemed1" io he intractable but have NOH) been sorted out du e [0 the Trust's resolve ' 0 put all past inadequacies an dinertia behind and dynamically serve the objectives laid downfor it by Ishwarswaroop Swami l.akshamanjooMaharaj h imse l] . Swan ii ji 's greatest mission ill f ife, as livekn()l.-l~ HY1S to create extensive Q\.vareness about thesalience u _ f 'he Trika system o f philosophical thought. and spiritual practice fur the benefit ofthe present dayconflicttorn world. A nd with the Trust ]Julling ttl) its socks and deciding to make Malini (1 most (_~(((~c{ivemedium for disseminating knowledge about different aspects qj " Kashmir Shaivism and it)' principles asexplained, elucidated and interpreted bv Swamiji Mahuraj , it HY1S but a JUJlIJ.Fa! corollary th at th e whole 'logistics ofthejournal's publication should be cltanged to suit the ttl?H' exigencies,

Consequently, a ne~Feleven-member Editorial Advisory Hoard has been set UI)! headed hy th eminentscholar D r . Navjivan Rastogi. whlch will monitor (he standard ofthc journal and guide on matters ofeditoria!J }o li cy . ~ . nCH ' three-member editorial team has also been constituted with a ( : 'h ie j' f~d i ( (J r to de termine areas (~( Ithrust and to give af inal shape tojournal's content and layout, with a supportive managerial s tr uc tu re s et -u pto lake care ofthc aspects ofprinting, publication, circulation, advertisements.financial management etc. Onthe editorial side, theji){>us will he onpresenting afare that.will cater to the inteilectua! and spiritual needs l .!(the mature and initialed reader on the une hand ant! on making comprehensible for the ttl}' hut interestedreader th e joundational core ofKashmir Shaivite though! and practice on the other through lucid write-ups inmodern idiom. the nCH' Malin! shalf also devote an exclusive section 10 the writings and expositions (?,(Ishwarswaroop Swami Lakshmanjoo so thai devotees and aspirants can gather thefragrance ofhis elevatedand enlightening teaching ....One ( ~ rth e reasons o]' Ihe ign o ra n ee Ihu r st ill preva ils in a la rge mass o] common Kas h ttl iris' ab ou [practical aspects of th Kashmir Shaiva system ofworship is th e drijt that ha s taken place in the recent yearstowards "non-nativefaithanchors r!, purticularlv a/nang women who have otherwise been the mainstay oj ' thenative structures (~rlajlh anti devo tion. An eJ]hrt shalt be made through Malini {() "reclaim them ~,to theirnative HYi.V ofworship and sadhana. in (he non-dual Shaivite tradition. Malin! shall also endeavour t() drawthe younger generation into th e orbit ( ~ r"Shaivite spiritual- learning" and (0 mak litcrutu.:. nlatcd to irshistory. philosophy and basic tenets available to them in a language thev can easily COff:.J:'., ("/:. 1 1 , . ' 1 .

With tlu: contextual parameters dt.~/ined and determined in this manner; li~ef~{f(.Jrthe f))'l"i"j~l issue as acurtain. raiser IO what is to he unfolded in the subsequent issues. it is a new-look Malini beginnins; with.Ishwarswaroop Swamiji's serialized commentary on one ofthe most beautiful Shaiva works ofdevotionalpoetry. th e Stavacliintantani ofthe great SI1{J.i l~amaster ofthe 9th century, Bhattanarayana. It also contains(he transcript of Swami]! 'v historical interview to Radio Kashmir aired in 1977 in which he has answeredSOJne ofth most basic questions a lay/nan can askabout [h e philosophy andpractice ofTriku Shaivisin in his 'O~Fn inimitable manner with candour. ~fe have an enlightening article by one o] 'he leading Americandisciples (?lS\vurni_ji . John Hughes, which seeks to "introduce the extruordinary soteriology q(KashmirShaivism "~dwelling on [he concept ofmok ..ha in thisphilosophical s..vstem and the means ofits achievement.Then ~rehave D /: Jagir Singh, a leading scholar H~e!1known to the readers ofMalini, telling us ' in l lindi about"matrika 5i ha kt i' or t he p ho nem ic en ergy a tid how it impacis IU { ~ , There is a lso M a rk S '. C;. D v czk o w sk isharing w i t h u s h is insights into th e mysteries of egoity in th e second part of lus brilliant article entitled r S e ( f ~awareues ...anti Esioitv'.; ,W( ~h op e a ll th is richfare will stimulate the readers r interest an d whet (heir appetitefor what is tofollo inl 'he corning issues. Infac; being the oJ}/_v joUFJ1( l1 ofits kind on Kashmir Shaivism. theimportance ofMalini'srole in creating a high level ofawareness about it can never he overstated.

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iva utraswith commentary byIshwarswaroop Swami Lakshmanjoo

Revealed to the Sage V asugup ta, th~eShivaSutra s io rm a semineltext of Kashmir

Sha iv ism . Swam iji's E n glish re nde ring ofthe Su trss unfo lds their inne r sec re ts and

mysteries, he/ping u s to fa thom theo ceanic dep th s of their meaning, apho rismby a ph o rism .

'. : .:.... . . . . . "...... "

Third AwakeningSutras 3.42 3.45

3.42 bhutakancuk i tada vimukto bhiivah patisamah parahFot him, the f i v e e [ e m e n ~ .5 arc ()nl)'

coverIngs.At that very rno rnent , he is a b L ) ( J l u t e l y

~li bc ra ted , StlprC1ne and just like S iva ..In th is s utr u, he is said to be bhilt.d kaficllki~(overed bv the fivc clements. Tl1is mea ns he.maintains his pb.y~ical frame external] y 'u1d norin his internal consciousness, from the point. ofview of his intcr nal consciousness, 1 1 e is abovethe physical boJ y . I Ie docs not insert ego or 1-COllSC iousncss into tile physical boJ y nor does hesay, "I am this bodv." He th in ks , " T h i s boclY is r.hcframe, let ir remain iikc this , what dn 1ca re?"

He is a bs ol urc lv .J ibl:rattJ from the mise rv ofre pe at cO bi r r h s 8nd J c u t h s ( ", . ; L - : ' : i k t d 1,1). 1 1 c . is...supreme (para}_l) and (. L i < ~ _ LU[I,.- j Siva(pa t iS J11l !: lD ) . A l ld a~ .! ex p l a il h :' - '_ ~ :. .~.!r 1 ic r, I V . d 1 ( : 1 1h~ leaves this Physical . frame, he bCC.0I11CS one.,.wirhLord Siva.

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hod VI which covers IIIT l1} S O llC is absol ute ly freefrom that covering. As such, he is completelylihcratcd (vimuktah). He actually is j ust like~Lord Siva. He is supreme.

For hi m, This physical frame : is .1 ik e ;1di tferenr cover ig~ such as a blanker. Lifni tedh ci n gs (jiva) inse r t. I -corisciousncss into theirphvsicai bodie s rh i nk ing, "th is is my bodv, I amthis body." W11cT1 thev go to the doctor, they say,"Please check my pulse:' In fact, they have 110pulse, 111 the true sense, the' pulse is the pulse ofthe hody. Ellt they say to the doctor, "Pleasech e ck rnv pu lse . I don't f e e l well." Actually, i. isthe bod ''/ that is unwel]; they are always t.hc same.

A11d, so , he is .said to be absol utclv 1iberated( v i 111Uktah) lone with n i rviina (blowing {)U( ore x ti n gu is hi ng). He is 'said to be eX;jctl y thesameas Lord Siva. Having entered into thL state ofsupreme God -corisciousncss, he is supreme, f ull,3nd complete.

In su r ra 2 6 of this Thi rd . Awaken ing , it w asexplained that his body is jus t like a sheath l thecasing [or a sword (sar r ravr ! 1 .1 ivratarn ). Tillsyogi does 110t j n lusc h i s l-eon SCiOU511ess iI1tPthat shea t .h. Like lh e sw ord , he rcmui ns sera fa tef rom t h e sheath.

:I t is said i1 Kularatnamala Tanr ra:\~/hell a ~upr en lC rna5 te r T tl /eat s to him .theH.lt i lnarc reality. tilen j from that vcr) moment ,he L ' , ~ sa id lobe absolHtcly Uber.afcd. For tiim,th~ .rC:lnuining / .)(}rl.ioll nf hi ) lile i. s just like LlTIlachin c. (K~u lU.T(~ tnantala T a llt r aJAfter he is l ibe ra t ed , he l ives in hi s body)

wh ich is ju st' li kc ~1 T11ac h in e , w ithou t anvawareness of rh.n living~ l Ie is ctcr nal lv centeredIn h is G o J-c o n S L f ( 11 J Snc s s +

\VllD..t can \VC sav about that wise person wh nt S L;") 1a b 1 i:;h e d +0 ron 1y 011C ~CCo n .d i th n tsupreme Bra h man? He becomes 1ib e r a ted an d hel ihcra tcs the whole universe.

I r. is a1so said in th e Kerra T a ntra:I f one realizes t h e . s t a t e . of S H p r e r n e ( : r o dconsciou.sness f o r only a fraction o f th e c i 1 n e it

(uke\ tv blink one's e y e . ) ] then frnrn fhat ve rymoment, he is said to be c o m l J l e t e l ) 1 liberated(tl1d U - l i l l not come agai'n into t h i s lVOTtd.( l \ T c L T a /Tarl[T(t 8.8)

J n K u las i l ra Sastra it is also sa id,o b C o . 1 i t i f u l (Jo dde~Sf iive g l o r y (lnJ greatnessof the real ttaturt of God .consciousness is auJondcr. I f the u)ord of t h a t r e a l nuturc of Godcons c i OU$11c: ss tTa ve l . s on I ) ' ins 0 u nd [ru In 01lc!ea r to another, not in actual ex is t ence , thelluJhcn (he sound ()i t h a t lvord' has en tered th eo t h e r earl that tvord tvill liberate himin sta nta ne ou sly . Th i$ i . ; ; th e greatness of thatsup rem e s ta t C 0f C ; 0d c un sci u usn C $ S .(Kula~ara Sastra)ILl previous xiir.ras, the author explained how

r h j s yogl was covered hy ,' t .hc f i vc clements. Thesefive clcrncn t s are not the elements o( ighora needella kaficukatad, dcha, prana, puryastaka, andsunva; the," i1rc tI H ~ fiv(~ elements of t.hcelernenrarv \vorld (pcHlca rnahabh utas). And soir is t .ha t this b o d y ) covered with t hese flveeleTTlcn.ts, does nor produce frl1it. So, whnrCdU~C-S this covering (){ five clclnent~ tu c on ti nu eto e x ist a (t.cr h e has realized the . rcal t .ru 1.hof hish ci n g? Why is it t113t th is f'i vc fo ld covcr ingdoe snot ins ta 11 tn 11c()IIIdy d j sap pe a r 8. t th e ti n ic o f t herealization of one's own rcali ty of he ing? To thisquest [on, he 3nS\VCrs~3.43 naisargikah pranasamhandhah/rThis COllnccr ion t v i ( h . b r c a t h i - T l g in and

breathing GliL is h is Y la t u r e .

l ]pun rerur n i ng frOTH Ih l.~eternal ~L1tc o(C i 0 d -c ()n ~ci11 Sncsst 1 1 e co nne c t i011 \ O \ . " i t hbrcut l i ing i11 and h rca '}lin. g uu t t)CCU r s . n. u uL~l!y.I t is h is ria ture to travel \\/1 tII the brea th : ngIIlovcmC11L So just dS soon as he descends fromtlic state of GUJ~C011sciou sness he bLgi n s rhej ( J u rney of brcar!ii ng in a .nd breathing uut. Th i~h as a lr cad y be e n sa id by K:111:q.~al praksa rn vir.


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prune p(_1 r i 1 ,1 tll d~ "The first change of GoJ-consciousness takcs place- ill the bre a th . 4!Tl1crcforL, aslong as he continues to l)rccll.he} h isbody mus t al~u corit inuc to exis t so thatbreath irig is possible. And so he maintains thisbod y of five cle rnerits ..

Tl1c. word naisargikah (this ish is nat.urc )e x p la in s that h is con ncct ion \\'1 rh brea rh C()ITICSa b o ut d u c. tot 1 1e n a tU " e of l'd sen erg y 0f a h s o I uteintlcpcn d C11CC (svat a nr rya sd k ri),beca usc\v h e 11eve r t h is 5 u pre tn e (:; o d des s ofcon sci U 11 S 1 1 e s sin ten ' d s t () C r L a l:c th isJiff ercn t iated U 11ive r s e , she fi r st ere a lcsl imitat ion j n h e r hcing b y CTl tering " the . state ofthe first breath) the bre a th 1css brea th , pt3Q311::LWIl en t 1 1 is pr81.1 ana is exisri 11gt this body docsnot become Iifeless and even th.ulJgh 111c bod yIllclY not hrca t.hc 1n and out) it is 110t r igid . It i)alive . Take you r ha nd us all. example. 1t is 110tb rea til ilg ill andbre 8rh i.ng ou tan d YL; t . j t : is 110trigiJ. So thereis the breathof life in your hand.

When ~l 'V(Jnlt~T1 conceives a c hild in herwomb, tha t c 1 1 i ld is in ii11 prod 1. 1ced w i t 1 1prjin aria, lt l that ch ild , th e r e is no breathing,th e re is on l y life. This breathless brea th is t.hebre a th of life. At the first rnovcmcnr of thatenergy, t . 1 1 is SlJpr~nlC Goddess is transformedinto this k iI1d of brc a t.h. A l1J then tha t brc ath(pranana) is transformed int.o the secondmovcrncn t of breath, \v h ic h j s brt.~~lh ing in C1T1dbrc a r :hin.g out (r r31).a) + T1 1 is b re , 1 t " h 0 f li (c(pT~D anrt) is rhe seed of breathing ill andbrca t h l ng out., i \. Il d 'h e r e she 'holds the state oflimi ted being a11J then a ls o en ter s in to theobjective field. So 111is attachment with thebreath. that app e a re d a t the begi n T1 i T lg is : theglor y of her sv'J.lant.rY,L.

In Vajasarieva Samhita, it is said:That 5li-.t?reme and s H b d e - e n e T g y is a l r -pcrvadirlg~ u.'idl01,ft i n l p u r i t i c : : s , aTu.h1)'S hlisslul,creating t h e entire c i o ) $ o f energies o f J ~ n r dSi~'(l an d f i U e d tvirh. ~ u l ) r e m e . h U 5 . \ . ' " . I ' h i . \ . su l)re me en erg y .?vlah[1,Q;h()yeS1H1Tf~ f e a r f u l fO Tt h e ignoratlC is creative f o r those tvho are

h U s s l u , [ and dC5truct ivL! l o r t h . o s e l-vho oreunau'ure. ~v1ahilghorC5t'arI d C \ t T O Y ' < the sphereo [ . l i r n e ~ t v h ic h fl D1V\ in three tua)'_) {IS u){j.f . n ' 11 g(l t (i (ln t. l s 1.~U1H n if~ u) It i ch i $ ex [-, in g inprat~la) at)(1 Hal aTl(i .~arn.1:na: ' and t r h i c } 1 i sf 0 Ii1 d itt J ) rc sen t , /) a ~[!. an d Iu t u r c . ,(\/ (~j(l.san{~)a \aT f1 hila)This energy of L .o rd S i val \v11 ich is 110t other. I

tha n 1 1 is corisci ousncss, creates dnd dCS1 ro'y's thesphere of time by ell tcr-i ng the path of breath,anrl th e r hr cc stales of SO III a ~ s f! rv.i, and V:lhn i( f i r e ) + ~rherel sh e fi rst carr ics the th re c V(~ iTlS.( n a 9 i)I . d ~i pin ga I ~ , a T1 J su~um na: (r r i a 1 1 a rn).And S}lC is filled in the. three states of soma n~~iilsurva na~i i, and va hn in;:}~ii(:i vidharn). /\ nd ~JH~carries three times, past, ptc senr , and future(tr is rh am ) . Not only does sh e ca rr V t ime, sheulso destroys time. Sl1C clcstrovs time :J . nd shecrcar cs i t . , SlH;' creates time for Iho,l.jl~who ar cignor~l nt and de stroys tittle for those who arcelevated.

Tn Svacc113110da Tanrra, it is S~i id:H e is manifested I i r . ~ t in the i n i t i a . l nl(YVe1ne11Lu f c h a r b t c a L h ~ u ' h i c h is o n l y f iU e d l ~ ) i t h l i f e(pra ~lauta yah) a nd r h E ~ n in b r e a t h i n g ina ndb r e a [ h i n g (HIt ( [ ) r a T _ 1 a ) l w h i c h in e x h a l i n g ,creatc,~ and in i n h ( r i i n g j d e s rr o ~ 's . . I n r e a l i t ) ' tth is b reath is r e 5 ; i d i n g i ' 1 I : l~_! r u . ."(!. d. oj h c i l 1 g 5 ) .(Svacch( Indu ~l}lTltra 725)Th 1 $ second breoth (tn-a1,~a) f .s r cp r C S C r 1 [cd h ) 'the S a o l l s k r f L l c t r 2 I ' t t h a 1 rr u ~ h i - c h [S (in .~Ltladas c r i J ) t ) s h a t ) e a l i k e a . p L o u g h , . The directing o fcreation and destructioTl is auribu u~J iO thL~breath~ ( S v " d c c h a n d a TaTltra 4.275)So ' i t . is wel l said in the present slit nl

( n a is a r g ik a I) p r a 1) '-1 s a rh o ball. (~h :1Iii) It [. }1is..con necti on t. o brea f tl is Lord S iva 's n aru ralwav."A11J ~ o a s I saiJ c ar lic r, Bhattakallara in h is

. Ibook Tattvartha Cintarnani has a LS(1 cxp l a j n e dth is inth is siirra:Enr.ering i n h rcat h (l'T a~ la) is t h e [ ir .1 l changeo f (Jod consciousne.sJ+ T h i s i s t / t e inrL ~ a l \Lt:t)l()u,lurds 7nal1ilcstal [on , (T attl} l1r th u-


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cintiitJlal)i)So, ~11hough this yogI bre arhes in and uut

ju st. lik e an ordinary person, yet even inbreathing, h e is constantly aware of the supremestate of the internal beiru; of consciousness.This yogI is exceptional. He is beyond the stateof ( )r d iia rv people.3 . 4 4 nasi k a n ta r -m a d hva s a m v a m a t,kimatra, savviipasavvasausumncsu 1 /I f h i s con.,ciousness i s estftb[ished in t h ecentral ve in iIlthat force ~ 1t'}lich is theertergy of l i f e (p r C i1fan) 1 then he remains

altva"vs th e same.,F or h im , there is no d i f f e r e n c e in

traveling in pral.1a 1 apana~or sU~Ilmna.

If his consciousness is ~~tached to tile 1 i f eforce (force of kundali nI ) . . then it docs notmat te r toh in !)O\V he jou rrievs in til is wor] J. Hemav travel ill anv of the tllree vci ns, yet. h ea lways rcrnui 11S the. same. llc r uav travel i1ord inarv breathing in the righ. t vci n (J~)k~i nal1J.~1i) or in the l~ft vei n (varna n.a~.i), or he mavtravel in pr anana sakti the ce nrrul vein(r ua dbva -n adl) . T he se three veins Ida, p i nga lJ . .a I HJ s u ~ II I1~ . ar e pre d o m in ~1.n t i1: a 1 1 seve n t y - rw 0th o It S C 1 n J v cins. ~

111 r h i.s surra ~ r he word tl8.51 k ~ " " imean s " t h a tenergy of brea th th J. t gives life and removes thest iffness inyour hody." When your body dies andvo u leave this physical f rame, your bodybecomes rigid. The flexibiLity it used to have nolonger exists. T he arms alld legs ca 11 t10 i{Jngcr heca sil v moved. T h i s - is .h cca us e the l i f e forceI(pr anasakti ) h as left th is body.

But for 1 1C \Vh0 sec 011sci 0usn c ss .isestablished in the center of t ha t internalconsciousness (8 nr a risarnvi r),and in the centerof tha t ce n tra l b re a Ih ( rnadhvam p r : . i r . L I) ~ w hi c his predomi nat) t in rhe who l e of the bod y 1 n eachrl . n d eve r y }.)l~ng1

the sut)rern2 energy of that being, t e l l 0 is L o r dof L,ords- a r rd u'hn is on e 1 .D i t h th e su pre1 necogn irinn, i~ on ~)'dlt~energy n f a u r ( L rc n c .) .) . It is all-knoH)i11L~~ u l l - a c t l 1 l g . ,antI C ( ) ~ 1 1 f J l e L t 3 l ~glorious. (k"aU/


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() G od dess j there i. ~ one sUIte which i s beyondthe ~ tate of HnmanL1 1 into lvhich on e shouldd i r e c t " h i . ~ COllsciousnc.)_


11/69

Se l f -awareness and E 2 o i t Y - 1 1(continued from {heprevious issue ...JNw accorJ ing toAbhinavagupt.a ' s

h.i g her 1 1 c r In.en e ut i c s!v.latrk~cJ.k ra represen I : S . [he

. . . . . , ' I ' "creative aspect or pureconsciousness - 'AI-fAM, that,lik e a wheel, rota re s from A toI- Ia 311d back ~gat n around thehub of h indu -M, 'There is nopoint i11 dea h,ng at lea ngth\ \ 0 " it'tl rh is ' h ' j gh"ly co Ll l p lexsy m b 0 1 ] sm 1 1ere \V 1 1ihi sworked out in Abhi nava'sC 0 11) t11. C n. I. a tie s t) n r 1 1 'CParatr is ika: a (C\V remark s w i 11s u f fie e . .1\ b 1 1 ina vag u ptain troudces his explanation ofthe . secret the godde~s sec ks tok now from the god in theT~u1trie passage he comments," h y quoting l.It pe l 1 adcva as, 1 L ' '~a y 1 11 g t n at: ego i t v(charnlilia V;l) is ~;'1iJ ro be therepose t.hc 1 19h t of conscious-11CS~ 11(1S \vit11111 its' {)\V11nature ul + H c iJen. rl lics t h j s

" ' I , 1 ' }pure- con~ClOUST1C.s~ w: t )the supreme level of speech, a~( J 0 C~ U l. P ~fL..d,c , r ~11 and go e s unto sav:

"The real l-fccling isthat in. which, ill the proccs~ ofw it: h d r aw a 1, a ll e x t e r 11a 1obje cts like jar, cloth etc.,.Bl"iTlg witl1d T3Vv"l1 from theirrnani (oldI1ess COll1C [0 rest or

f i . . - l a l [CrOSe Intheir csscnr.ialun in tc r r u ptcd abso1 utc (a nut-ra ra ) aspect. This abso!u re{anuu.ara) aspect ]S 11H~ r e a l T -feelli ng (aharnbhava). Tl1 is iS ~lsecret, a great mvste rv . III the.process of expansion, thec h . 3. n gel C s S !. 11n S II r P;1SS ~1b 1 e )c o r cr nal, r epose fu l venerabl eBha i rava is of the form L/\'which .is the natural printedsound, the life of th e ent ircrange of letter - energies( .~akrt lakat~1 j alajlvana - b 1 1 u ta) ~I-Ie, in t 11l process of cxpan-. rl 'H J l -l011 tass UIlles .'1C . a orru(the svrnbol of Sakti) J ferex pansion (visarga) is of thetorru ~Hu' i.e. Kundali 111 S~lkia 11dthen 1 1 C ex pan d s in to' 8 . dotsvmbol iz irig obj cc tivc .ph(~-1101ne 11a (riararu pe na] andi1L I C ~-lr ivc n f rhe e 11tire expall -

~ .siori of Sakti (i.e. The enti reman ifestar iOt1 S l ar t in g wit t1R }1a ,i r a \!a ). S iIII1a r 1v , thelowest part uf the last phase ofobj C ' eli v C " T11 a T1 ir e s 1 . a t io 11 (rn 0 rn a r(_) \V irhit s t1 1 r c ( ' row c r S (0 fw i 11~ k nowl edge : : 1 [ H . . 1 ncrion]whose 1ift: is tile tride.n t ofPara] ParJparil and Aparasakt i~1 iri its rcru [11 movementtil r0u g 1 ) its u n i1n w it h vis ~.1rgaie + Has a k til pc 11 C t rat c sanu t t a fa i.c. A which 'is it s

Mark 5.G,. Dyczkowskifllndanlelltal, una] tct ablc st at..~.~.~Thus there is l~HAh,: l illcxpansi on :- 1 nd M/\ Hi\ ~l\inwi Illd r aw ril. ~ ,,:

N ow , v . , . , }1 lc Abl1 innva'U r ide r sta nrls the r e f l ec tiv cawareness of it I } ' as be ing:Suprcrne. Speech which is the.lle C l rt of consc ious ness asat ready p o isrcd byU tpaladcva ~he adds tha r it is M~t,rk:l whi e his t1 1 C vi ta l i: v (1f Man 1: r a:(mantravlrva ). .Thu s he w r i. es :I

"Th is re f ect ive uwa rc-n (~ss ()f r I " ) 'is "(\ . ' L ~ n t. ric) n ~lrur.~ ~II n crca tl~\l ~ln .. .J 11n ;~~111c d, ( r l L l ~~:tlST..crs) call thc "I" (ah~lI11). Iris t.}llS iT1JLcd t.hat is t hc lu tn i-. nu s i tv o f t .hc lighl (of corisciousricss]. Tllis 'is Ilie vi 1 ; 1 1 ] t v.( v T r \" 1 . ) ~,1n d hca r t o r ;, 1 II~V18J)tras \V it 1 ) . .)ut w h iC1 ) th cvwou ld be inscnt icr i r, l f kc li vi n .gbe in g s wiho uta h e a r t .' 1

M a nv more ohservar ionscould be rnndc conccrni ng ho\vAbhinava presents the 3hso ..[u tee gn, a~ t 11 C })iht~S r P. X pre .~. .s 1o n () f t h e 1I1 t. iIn (. J tcst areco n c c ivc d bv th:c TanrricytraJ i.ions he corisirjcrs to betl10SC th.u I .C" 'acl1 the highcsrdoctrines. Thus, 11c overcodcsin this way th e Trika conr cp-riOt1 of 'r ca li tv . The Tr ikaJ


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-- -_. -- --__ -


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teachers refer ro the Sjddha-y()gL.~v~rlInal"a :is the supremeauthor ity. Outing this text, justb ctorc the rc fc rcnee \VC havecicd ahove l I H . ~ say s: "The seedhere (of al l things) is KU1)~~3.-lin.1 j th e l i fe -pr inciple of rllenature of consciousness. FrOI1lthis is l-orn the Triad ('] rtka ) ofrhe Ahsol ute -.(A) ~the Wi l1 (1 )and Expa nsion (lJ) and fromthis 8 .1lt l 1 C .0 1h c r 1e rr e r s . ,d

l\O\V as all t 'h e otherletters together constitute th efifty aspects of the reflecl ivef " I n ']\VarCI1CSS 0 C011SClOLLsness~this, the absol ute) is groundedi11 this \V3Y in the su preme~riad , or 011C of its rcprcxcn t . :1-r ions, which is taken as c tlarac-teristic of the T rika view of th enne rea] itv.,

Fur t.hcr on Ahhinava~ i H l i 1 ( : l r l y presents the absoluteego as the uhi ma tc rc a 1 1 t. v r heKrama SC}hH)l cxpounds. Thisis dlJCS h y f i rs t declar ing tha tMa trka has a second' aspect.know n as ~1alil1L 1\:1~trk~rcprcnts d ynami C COI)sciOLLS-ness as perpetua 1 l y c rcat.ivc;1 \ . : 1 : .ijn ire p re sen t s c ( )[1 sci ( )II Sness as perpetually withdraw-irig into itself all diffcrcTlria-t ion to fuse it into its un i versa 1OJ1CrlCSS~ T h is SVIH bol1 SIll issupported by t h e Tan t ra s , hu tina much grosser sense, onecou ld sav, a t a low e r l eve l of.s e lf - ref 1e c t ion. 1~ II S ,

M atrk acak ra figu re s as ;1 svrn-bol ic cosrnogra rn in w h ieh thelcucrs of tile alphabet arccoll oca red in thei r rior rna 1serial order. ~:1alillj is .a differ-en t colloca tion (pras tel ru ) of1 h e a l ph ahct in w h ic 11 t }H.:orJer is disarranged so th at the

~V(l\VC 1s, symbol iz ig S ak ti's' A - ' 0 II1b ( yon i). I1 til i \va y ,Abl1inava represents ~:1ali111'both as the ch oa tic plcrornainto which evervth j ng is "vi t h-drawn and, at rhe same ti me, asthe one rcal iv that, tcr ti 1 j: ingitsel f, is ador ncd \\'1th the fluxof emission."

Now, just as the su pre metorrn of speech ~identified with~:1~trk~t is grounded ill- rrik~l asi .S expansion J so lvlali 1 1 1 , sim i-1a r 1 y id e n t ] f] t : d wi. h Su prenleS pee c 1 1 iS S ;-1 id t l) h eKalakarsi T) 1~one of (he forms ofK a I I \V 0 r S [1 iP P c d a s r h cembodiment o r t hc d'y'naln"icp0 \V e r 0 f c o n s c i0 1. 1 S11CS s;lccordi11g to the Kal iknla,more C01111noniy known asK r a m a . Ith is c () T 1 ~C i0 U s 11e S 5 ,...S ak ti, s vm bo liz ed bvthe /\ andI IH of AHA~:1, unite. Thus1\bbinava wr ir e s :

"This (i .e~ The ,ene rgylvt~1n 1 ). w h ihi sin re a l itv 011Conly, (IT)d st: prenle, is she whoa r r r ac r s r i m e (k~Llk(lL~iI) I) andb y lJn ion w i th t :he po\ver-l H ) l d e r ;lSPCC r (of absol 1 1 tcc un s c !0 IISIIe ~s ) ass Umcst hc

nature of a couple (y;1In:1Ll).The rcflccri vc awareness ( I frliis (couple) is cUlnp]clcly [ull"I u (consciousness) wh ic h: bvvi r tuc of th j s frepdoIrl manirests divisi on \V~llli11 i.S ownn a r urc. .lhree-told is said t. o hei~ for r il w hc n d iV] si lH 1 man 1 -fCSlS} name ly, ( the spccc 11 ) ol\Tisjon ( p C l s y a n t j ) j the t\-:{iddlcVoice (mndh varna ) and gro~sC 0 r p 0 rca 1 S pee c 1 1( v a ik h a ri).}~

Al rl1ol.lgh the idcu tii ell-t ion of Kalasarnkars l11J \\;'1 t hthe su p rcmc lcvc 1 of spccc h isa tt est ed in P L J r e ly K r a 111 asources, the iderit ifir ar ion ( ) fthis, the sup reme e n e rgy o rc ( ) n s ( i0 II Sn Css , \\~th ~h s " ( ) 11! r Lego i' Y iS 110 ~ a 1th () ug h t0i . ' \ bll in dv ~lg 11P r . a t hig. se c m snatu ru 1 1 y iIupl icd. K l a s anku r-~).i is th e r u r c C ( ) 1 1 :. .;c i0 II Se ne r~~vwh j ch COl] r~cs r h rouph~u h j e l'. r , () h . 1 cC I : .1 r 1 d [11 e ~'l11S n t'knowl ed~~I . ~~.~L~ t :1 hidi ng in afOllr t l l St.~ltc ~.:,~"-,~ondheln(tlJri ;1 ) - h ich is t11(' on(~TC H.l-itv tha t d vria tn icall V receuer-, I , ' " = "ares 1 t.se I f pe rpe tua 1 1 v, even asit s r Ls t s i1its 0wn I)a tu r e + Thu si ~cLnled naturally j dent i(j-able to l) i In wi lh th e ~lbsolu rcego and i(S cosmic dynamism.Hu l even so} this identificationis far fr om l e in fe n r ions of thetea c 1 1 in g sin 1 h C .0rig iI)' a 1Tanrric K rama sou rccs. T heKa l i k r arna reaches that theu 1 .imate st ale is egules S ness

~X"".~~."'::-:I""". "1"1." - :.- -: . :~~~~~*.~ ~-""-"I : $ ~ ...: -:v: ...: --:~.~-: : : : : : -: : .-: _ - " ' I . " J . ~ ~ ~ ~ ~ ~ : : . : - - . - I . . . , . _ . .n " I ~ ~ ~ " 'r x -= - : ' - ~ ~ "- .. " 0;. . .... July-September 2010 . . ' ~ " ' i r f c l 4 1. ~ : :: : :: ~ : -. . : . : v . < : . .. _ . . . .. . . .. . ... . . . . . . .r . - . . . . . . . :~:. . . . . . :::::::::: t@ :::"": . ~ )! . ). . .. . .. , .. _ . . :. . :- : . . : :: :: S: :: l= == :: :: :O ; :: :: :: :: :: :: :: :: :: :: :: :: :: l: :: :" :: :: :m ~ :: :: :: :: :: :: :: :: :: :: :: :- .. - :. .. .. :. .. .. .. .. . .. .. _ . .. , . . .. .. .. .. .. . .: :. .. .. .. .. .. .. : .. .. . . _. .. . . . .. . .. . . . . .. . ::w . . . . , .. : .


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and th a t it is a tra ine d byJ C:5 t ru y ing t11l'. C g()~ Thus~t\Ttl as i m hd w r ics o f K ; i lasanl-ka r s in i that She is:

~ ' - K a l i k 8 l th e one ( real iy\Vho is such ) h v vi f! LJL of Herbe ing [he (universal ) process(of con sciou sne ss) in th e formof the mistress of the wheel ofthe cycle (of consciousness)S h e - shines C011St311tly 311dperfect ly and Her inherenta r t r ib u t e 'is egolessness .,( n i r u h( 1 I 1 " 1" k ~ ra -(Ill ,1 r r 11in i ) . t~..

Ag;l in , , - t t l 1 fe r po\vcrsarc aspC:CLS of [he Goddess ,e ac h : o f 'Jlh ir : h is worshi ped ini .his , t}yc. h iglH~sl . r i.ual procc- 'd " U r e ( p u j ;J _ k r a r n 8 ) ( _ ) : 1 1 d a r e"emergent to withd raw (allrhings into undiftc rcntiatcdcorisc iOlJSn ess ); '(lie i r fOrITIS(the .. re~lHty} ' \vhic}l 1 ~ ' f ree ofCg\1 (n ira h am l, ~~:i v ig r a h a ) ~ ,~.

Fin ~ l l l v , w e notice howK . ? C. 111 ;: 1 r aj a e x t e nd s J , [ .St.e~iCht~r's her me neut ic co lli~t rcatrnc nt of the Spandatea chi t1gS. K sc mara j a , 1ike h i spredecessor, IZaj anak a 1\3111J tconsiders t.hc t ruc nat .ur c oft hc subject ro be tIle inner ]1911"0('1'1" cun~Ci()ULHlCSS. Tl1isis t lici nn e r for IIIo f Siva. \X/hile L o h eouter torrn is perishable, thein r ie r fu rm. is the subj ect iv easpect which is supreme 1 1 1 "con sciousness fu r} :is K s e rna -raja S;:fYSl "even though lhe5 \. 1 b j e c t :r es id e sit) i1b (1d y ~ i t i ~

:~till iticnt icul with the Lord(\v110 is pure Iconsc iousricss}."f) Kse r na r a j a adds C l f urt herJimcnsiori to the notion ofSparida w i th respect to thecornrnentarors before him b yiden t ifyi ng it s " _ l u a rely \ \ " " 1 rh thesuprr rnc e n e r gy of CO!lSC ious-ne s s an d r h i s w i t:h SuprcnlcSpeech and rhe ahsol utc cgojmuch as A hh in av(1 docs . Thu s11e .says of S.panda tl l at it is the,.creative autonomy or Siva(svatan trva) I(~ as "the perfect I-e o n . scio us I1CSS ( of the Lord)(purnahanta] consist ing of theh igher 11 0 \Ve r -A -a T 1 d 1 .. hc111n 3 tc 1 1 o w e r - .H a - \V 1 1iC 1 1encompass wi r jn n themselves,as il a l-)()\vl p all the letters fromi\ to K ~~ T hat (aha m ) is tilepo\ver of Su pr e rue Spcl:chwhich is the supr enle rcso-n a 11 ce o f con sci L 1u sn e S s(/Hl.ranadcl) that is ever crncr-g con t (a 11Je t c n1d 1 ) ' d 1 t h o Ug) 1U T 1U t t c r ~'1 1 c . Iis t I I c g rC (1rM an tr a , th e life of all, ar idsuccession 1 ess awn rcncss t h:11'C 0 11 t u i n s \vi1 1i1 it s e lf t 1 1Cun interru pted series of ere-atious and. destructions andcnc loses w it. h ill it s cl ( thcentire dggrcgalc of energiesthat C011Sr"i tu te the cosmic() r (i c r ( s a J a d 1 1 van. ) w 1 1i hconsists of innumerable words",' ~Iand their rete rel1ts. + .. + + 1

Th e CUI1C 1ude we rn a y110 r c r . 1 1 (lrot h I .: r ) af t I .: rK~cnlar;ija \VCt1( 011 to cx rcn u

the s e rr e f 1t~C ri() s .1n t. o t . h c'h r i l l ian t1) " o d 1 v c r s c w 0r 1d 0fTanr r ic svrnho! ism In many...ways . T}111S~ .Si va is ident if iedw i rh t he 1 i g h t of CU11SC iousness...( r r3k~.


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wi th aspects of the pure abso-lut.e cg'o and sees in their inter-play a nd J eve 1 oprncn tits.cos 11.1i a 11 d [ r (l11 see 11 J e n tact ivity. Th i s fact is al l l e.morc striking \ \' .' }1en we observethat r}le original syrn bel ofK i imaka l a , that is, the tr i unglcin the centre. of Sr icakra , as itappe a r sin the l\:iy fi~od a si-k 3fl:ta va a nJ Yoginitlrdaya isdevoid of this rcpresen tar ionThu:s ' V o l e can cl ear 1 y s e c l rowl.bc C011CCpt. of a11absolute egois , p roje ct cd 011tO an . ear l i e rsym bolic s t ructure ovcrcodingit and rh us lending ilgreaterriermcncu tical depth t 1 1 rougha b r oa de r and .morc profoundconception of tile ahsol ute. 1nthis w av tlie Saktas drew sub -stantia 1 1y frorn th ci r fellowSai vi tics, T 'bu s, 51vanandu, rl )c] }~h- cel1tury " cornme ntator ont.hc N ivasodasikar nava, andone uf the earliest teachers ofthis Iin c, te ll s us 1} 1 a t 1 1i t r a d i-r i o n or iginarerl from K;lshmir .~2 .

Pinally, not 0111y w as th econcept and the associated

Ta n tric S y 11 1h011 sm ()f 1 : 1 1 eabsolute ego developed at theseconda ry e x e g e r i c C i l level butit also found its w ay into laterprimary sources, N or. on ly d o , a

~.numbe r of late r S;1kt~l an d..-S~~ova Tarnt.ras rake it fL)rgranted) but it s strong 8.pp~aIil. flu e 11 C edt 1.e v ain ~1 aPaficaratra as wel l . T'11u~ the1\}1ibU d 1 1 n Y a s a rnh it a a 11d ,.1110 r C ' p a r tic u 1 a T 1 y , t 'h eLak )T111 tantra, 'borl1 uf whichare cl ear ly i n f l u e n c e d l . - '1 Y.. .S; ,~ ivi STn~ t ake t 11.s as a funda-m c n tal c o nee I' t 10n 0f r h c8h so 1ute r c . a l i t Y w hie 1 1 t. h cL~'}~ n i8 . n tr a i11 p a r lie 11 1a ridentifies \vlth the goddessw1 10 is P IIrei ti n Css !I

T h u s r h e brillian ti n. s ig }l t. 0 f '0 11C In ~1n,LI tp a l adcva , w hose wrt t L11gSare more conce rn ed w ithp h io s t ) p h i e a l a n d th e oll )g ic { - 1 1issues t:hd 11 w i th the intricaciesu f T an r r ic svtn b o l i s m is u : = ; c d [0svstcrna t icallv recede it, 1.11 this..way \VC f i nd con f i rrncd thevic w of the Tanrras which

declare lhat "this kncnvlcdge(of rcali tv ) ha~ three soun:e,n a rne lv, rh c IT ' (_~cher, the scr iI":t u r c ( s f. j s t r _ f ) I a 11don e ~e lf. II >.A l t hough th e Ind ian t r ad itl 011.ill.gen e ra l m i s r rus ts I1C\V ideas(1 n d rior m i]1 1y at rem pt.s TUin teg r8.tc t1 1 LIn in to \v 1 1 a t h~]gune before.so that they HL1Y hese a 1e d vvi1 1 til e Sra tn p 0tau rho r i tv, grc(Jt new ide a s arcborn from w ha r j s ~a cco rdi n g rnA bhinava, the grca te~t of th ethree sou rccs o r knowledge,namely, oncse 1f. 1 1

A h f J r e v i a r i o 7 1 S :/ \ , P . S . : A j a ,~Ir a L 1 1 a tf si(( 1 } ) iL P .: :lsvarapra tyabl l ij n~ik~111kJ'r.i\+: Tant r .i lokuN . P . ~N 8 resvarapar iksal'r I. \ /.: N C L Tat, 111trod dy o t. aN ,S ,A . : NitV3S~Jdd


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h o y Bhattanara~yana~ r'ffIqR-I{IIl""J f i l l

.English rendering hy Ishwarswaroop Swami I.akshman J()O Maliara]

Th.iS S tavac intiinlun.h is the wor k ofR h a ~~a 11(1 r {1y a.l.l a ~ 0 11e 0 f t} 1 e rn o s r/.important :}ah.'irc Masters. He ,vas.. one centurye lde r to A hh iYL(l.1)(l.KHt)tn. The ti tle of t11e bonkStavaC iJltanlt l l_ lt I11Cal1S a hYlllTl that is Iike th e(-;in tii'maD i j ewe'} (a fabulous gcrn calledphilosopher IS storie supposed to fulfill itspossessor a 11hi.) desi r e s ) . Th i s is th e jew e lle ry ofr . h a t (_-:'n t c 1 m a 1 .1 i, - mea 111tlg th:c llY rnris r. o r .ordS~'l. 'a whie h plIrify the internal organs andf u 1 f i 1 1 ( . I l I t h e d e s i r e s .()n.c must understand rha t these hvrnris nrcactually churrring of the great K.?IrascIgara ofCodconsc iousness, K ~i"ra~a;g-(lra~ is the milk Vocc.i n l held hy J .ord Siva. ()ncc ;111 god~ and~c lemons \Ve11t ir k cl bo d Y and fe q u c s1 .cd Lord S i vath a t t hev 'V811 r 'e~J1"0 C I i u r ' n l}l i) In i1K V ocean and.. ~whatever c.unc {111t wou l d be th e] r s. Thev~prayed 1.0' Lord S i va to -gral1t the rn th e boon .I~ord Siva \VClS pl eased and he gr(lnted t h isboon. 5i nee this. K)rTu5ilgar(1 is a big ocean, thegods and the Jctnoris II I U tu all y de c ide d to taket . lic t:\VU s ides between thernscl vcs. Th e y usedrh e big ~tandaraparrdta , L'- ' ~ l chu rncr andVdSH'


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------------------_._ ._ . "

most enl ightcncd. (TIle author says, "Becausethis book is meun t for th e en I ig h te d people andbv tasting this nccta r thcv wil! surely hecomemore C'11IightL-I1CdJ ,r.Now t.he fi rst - ;:~ ~~. .. ::. . .. .. : .14 Jul\:r-Scl l tember 2010" ~ ,I" .~.:-:.:v.. i "*,~ .. ~ ~ .. ' - _ ....: '': 41'~ ~ ,; : ~:..~ . P . -:. . .


19/69

, _._ .. __ ..

k n o w l e d g e aI1d action. J . And accor ding LO3.I13vop5ya they arc brcu t hillg. in and breath ingout or inguing breath and out -corni ng breath.~/c, therefore) say: in 1 1 a l ing and cx ha lingace 0 r d ~n g tq aHat' 0p c 1 ) ' i.1 po j n t of v j L \V~Knowledge and al~tl(')lL.~l(C(lrl.iillg to .


20/69

]a.t paramevara rupam sarva. 'iamayam ya tbh i nne~vacchin n zrm e va sa rv asa m a n)'a.Ihow to that form of I..ord Siva, w ho is seen

in the S~Ime form everywhere. For instancethere isa body) in tlrar hocly He has become"the bodv".IYou cur that hody irrto pieces. He is cut.You wil]: see Lord Siva. as cut in pieces. You

-'hlJ rri that bod y you \ -Vl 11.sec Lord SiV{1 bt l rnt..Lord S i l ~ a . is separated also. lie is separated inseparated things, In one form he is this book.In another form he is i1 t }1C torm of speechetc. and he is separatcdly fou nd everywhere.I n separated rh lngs also he is one and i11.thoset. h irigs \Vl1ich 3re cut p iece s ) 1 Ie is notseparated - He is iridivisiblc. Heis there. SoLord Sivars ({}ttna riot) is same evcrvwhcre. Soh e w0 n't h c bur nt. He WOTl t t. ge t ~1nyc han gC ' He is changeless it) all chunges.

I}ranavordh'\:'~irdl1amatrato-+, p ya nave mahate puna I)..Brahmat: l~adapi . nairgunva-gUQa:ya sthanave namah u7 u

(y 1J Ic f l fA r r l J O O l I ~ I dl SQ. l U I~ J -1 g a : ! - . r : It f " t . . . - r D - . 5 1 c : ft I ;t:( OJ, J 1 U r rIf ~ -;rq: 1 1 7 I I )

Pta 1 .1 a 1)ordh viirdha rna t ri ir 0 ~pya l.ld ve Iow tothat Lord Siva, who is a })ig ancient log and t.hatlog is very su htle.Q: Sw aIn i J i,whv a lo g " !Swami J i: An anc ie nt log, w li ich h:1S seen,which ha~ passed through allups and Jowns ofthis universe since ancient t.imc's, but still itexists. T11al: is w hv it is subtler th ;1I1 the subt.lc,whi ch is) 'the subtlest' t There is pra~lal\l.Pranava 11(lIUC of Lord Siv r t ) rt()M 11+ This ()!vf j s JC1~1S8jfie d in to l we lve secriolls:-

ulcarasca ukiirnsca makarn bindureva ca .ardhacandro ninoJhf ea llado nddanta etta ca .saktisca t " y a p i n " i caiv(l sarna naikcLdai f S7nrtti.

unnlana tu lato' t Y r a tadatUam nirarna)um ..( . 3 T C f ) I\.~q \iib I~~{~Q4?I ' ) . f4.,,~{q :q I

GT ~ i4~ 1 ~ - ( . 1 . n~l "ll~ I,,(1 ~ ~ II!t 1f i l i~{~ J_Jrfq;f.j : r c r ~ ~ A rl c b I ~ ~~~1J r n I\irli ~r \{ ~~(Il\\~l.dr cF~-r1m 1 " 1 ~:'"i


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stumah .8...(i"iil !U'S J 'r m u f f ai l 1 1 r : r . l I R J , , 1 : " l " "I ~ d 1 1 1 d :. 1

~~q~~~{I{'ll ~lA f i 1 g " { f l f J 1 , C 1 ~ : Its I I)

Paralnc.{vara hdm."'(L~)a . < a k t i l n hamslIn iFU. 5 t t l . T n a 0 brahn1n n d a . g o . r b h i l , l nn v),ornavydt,ina1,l

sarvato R a tet:I bow to that ha rns f of l } a ralncsvara, w ho has

kept: ihc lIS worlds in her womb . :lIJu.rarrlesvurctis to be uncle rstood a s halnSQ-S\VUI1. I {issv{{tun tT)'Q . f a l < t i as harnsI"at1d th e 1 I R wor ld s l a lis rhe \vh olc universe. An d those 1.1Sworlds arerht:rc in her \VOIn b].

NirupadanasaJJ1 bhara-mahh ittaveva tanvate.jagaccitram namastasrnaikulaslagl1yaya su .lin e .. 9 . .. .

(f:)~ q, ~1TTirl1RlT~"d n :t (1 d;::q c t 1\Il'1 ~L[ j 1 l "J~d t4 if)& l 1 ! i ! &lIUH /, 1 ' 2 r f c ; t ~ 1 1 9 1 I)

1 \' iru p a : dll Tla_,alnhhii Td In ab h i t ta lie va tan val ejagt1ld c i t T t l ' k a t dt(IAhyd)a narnastas1na f rdine

...I bo\v tu tha t Lord . s ~ ' t j d " j w ho holds lr'i.


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Agama, (5 ) Arthapatti"an(l (6) Abhava ,Le t m e e xp lain . these one b y one+ This is. a

pot and t }) 1 5 is I)Tatyak$a. How docs th i spotexist? Iexists bcca use of pTa(yak~a prarna?)a~The proof is just obvious. Bec aUSL it is "theseen ''. It is pe rc e j ve d hy ever yo n e~Th 1 sis 0n eprouf of tile existence of a thing. ,\ nut.her proofis anumana ~ just the imagi ria Li011 or guess-work ..For instance ~1 sec . smoke 0]1 to p of a hill.Iperceive it. I understand that there is fire OT)the top of the hill. But what is rhc proof!Be cau se I perceive th e smoke. 1 do I10t percei vefire bu t .I gues~ . This i s a r lUTn c In a and anU7TlarL(lis that when one perceives smoke, it iscone] uded that there is f i rc +

: 1 1 1 anumana prarnal.la T he re are . t 1) pra.ryajiia,( 2 ) h e r u , (3) uddhaha1'(fl,la, (4 ) u[Ja na)'{! and (5)n i g - a "fnalLThis is five-fold ascertainment. This is

tarka~~ logic. five-fold ascertainment fo ranutnana.On the tnpof the hi II there is fi rc. Althougl:

f 1 rc is not seen l onl v smoke is seen. This is/JT dtyajiio ..Rccrt usc I ascertain tlicrc is fire. Hetti1 S cause. \X/hy D nd 11()\V do we sav that there isfirc? The answer is, "Because there is smoke".1 L e t u i.c 1he ca usc 1the cause o r l he f i rc.Now , uddhaharaD(L Is there an v proof for

th is in other .sCCtiOI1S a1so? )TC~+ \Vherever youfind smoke, the re i f i rc. ()O to the kitchcn rlndsee. J n ki t che 11 the re is fl rc b t 1101.1~ide the re issmoke. So we r.oncl udc/ascertain tha t. there isfirc. I is hetu. L;d.Jhahara~la is example.l k it c he 11 is th e c x a 1n P 1e 1 + L~ ) an a )1 a {Jn d II igatnais doctrine.Now , u/)(lrniIna. LJ tJanltlna:1.) .1 i milari t v . T11~s

\\'ild Y e l k is just like a cow. But j t is furious. I t isbecause it has got llal1ging sk ill(dewlap) J hornsand udde r. Tllis is proof of si milar ity. "You HUl s tremember God, ot hcrwisc you would go tohel l .You \ v 1 1 1 perceive tile pain i11 th e 111~11 f youdon It rCr11Cm her G o J + _ 1 So you have to believe,you have to accept. rh is thcor.v of S a S ( r a t hat youshould remember God, oth e rwi se you would go

to hell, Otherwise vou would sl1ffer+ \\~/hats,,- "}sastra._. .AllY S'Q.1tra like the \!e.da~ the r3iblc) the Sail-Ill

Silstra. \ X 1hat. is the proof of this? ~a~stra lS theproof. I t is ca 1 1t~d ilga rna jJ1'(1 m{t~Ul.A 'rtil(il)(l tt i lSj ust a conclusion. Tllis is a l~{) a proof. Fo rinsr a nee, 1fThis such a!ld su e h a stout pe r sondocs not ea t from morn ing to evening nor dnc~l1 e d rin k \vate r ' ' . A r i h if1 )at t i s a y s t} l ~l th e LT Ius t beeating du ring night, be ed use he is stou (. If thisstout.person docs nor eat or e ve n drink w ate rfrorn mor ni11gto evcni ngl it is obvious r.h.n hemust be ca r ilg d ur i ng T1igl1 t.This is ( 1 7 ' t / u j l ) Q t t i ,the proof.

Abhdva: NOI1- e x iste nce . For in stance , akal1gr i , fife-pot. I is not exist lng 1lcre. Or ahook. That also does nor exist here. Th isiscalled logic. But there is nun existence -Abhava- BCC(lu)c a p art icu la r th illg is rnissi ng~~rhisis called abhiiva pra tna? .1a . . I 'hc.sc ate six-

fold 'proofs. \Vhich proofs! first p r C H ) l a I < 0 l i )second dnltrnana ~ third ut, in and, [ou r t hdgalna) 'fifth /\rthii p a t t i and sixth J A r ) h J v a . 111..."this Sluka IH_\ the author} SdVS that in th CSl~ ~ix -/C L - l ~ SC ' S 0 f proof s1 Lor d S iv ai,s 0n t~unchangeable. So there.is no appl icat.ion of anv

... .. .proof tl iut Lurd. (Siva dULS not exi st. J .ord Siva.. .docs 110tneed prat)Ia.l


23/69

cave in which You are situated inmyheart", 0~ .L.ord SiV3 ~ ? II Tha t cave} rnv heart", wil l it bepossible fo r rne ill t}ll s lifetime to everexperience tile f lavour of that cave ins ide myheart, which is very deep H . nd very long. ['{OH goinside deeper and deeper. and Iere is 110 crirl].I1 I o n gall d . Jeep cave g en c ra 1 1y you won r t fi 11Janv light. I t is dark . But th is cave, th is deep caveof Lord Siva.Is s}linirlg with divine light. ~rhcrc}all da rkncss has van ished wi th the supreme1 igrlt or GOd-C011SC iousncss. O r d inar ily, a deepcave i.~~1wavs terri hie ~ frigh t. f ul to people. Rutth i 5 cave is ve ry be au t] fu 1 . "Wi 1 1th at. d ay CO!rlCw hen 1 w ill se c t.h a t cave , w ill I perceive thatcave in my life time", 0Lord Siva?N amastc bhyo tpiye somakala kaliasekharam.Natham svapne'pi pasvantiparamanandadavinam .13u

( 1li 'k 1 " H I T ~rq il t n ~ if)cll 'f) ~ c t ~ ) { C l " X l r IS .O 1naka lii kat i l as e kh a ra 1 nparar.ndna.ndaday inurn

I bow to [hose people also who exper icncc,\V110 perceive Lord Siva even in drcarni ngstatcalso. In a dream, not in weke fu l nc s s , I n ,drcarn i ng-state those who perc.ei ve Lord ~~ivaJwhose forehead is beautified by crescent moon,w ho is hcstower of all peace Cl11J ecstacy to thosewho perceive l lim i11 dreaming st.a t C 3 1 5 0 + 1 bowto those people. TIley arc also blessed not tospeak o( h im wh o perceives Hi m inwakefulness. T 11is is wonderful, But tliosepeople also who even perceive Him indreaming state} t.}1CY too, are blessed.

Bhagavanhhava bhavatkambhavam bhavavitum rucih.Punarbhavabhayocchedadak~akasmai na rocate ..14..

('f:p Iq " T J O O J q "tI q(ifj- l- n < i 1lI~ ~: I

Bhagavan b h i i v a t 1 < a r n bho vavit uir : r uc it: kastna!.. ,11(1 TUCLiU:'

.. .() Lord Siva! \V}1U would 11Ut like toown tilede s ire for perceiving ) ' '' uu r 118. tu rc ' i A . . n d th epower of that desire is complete] y competent todestroy th-c (car of the cycle of re pe a ted h i rthsa nd de al.h s. '"I '1 1is fe ar vanishes In a moment ifone possesses an earnest desi rc. \Vho woul.l norhave th is desire i11 th IS wor ld l (E vervhndv wil l,have this des i rc),

Yavaj j ivam jagannathakartavvamidamaslu nah.Tvatprasadattvadckagru-manaskatvena y a sthitih ..15u

( t i l C I \ ) \ 1 1 1 c i \J~ . I I ~ T 2.T ~C1.J f 1 l t: ; f { ttJ - . 1 : I({f ( 1. ff ll ~ h : q ~ (f) PJ ~ r J ~ ~ 7f T ft~ f?l: I f 1 5 I I)

lagannatha. )'a~'(ljji1J(lnt kartaV)'(L1TI i d a r n a s r 1 - tt l- 'a d e kagr(, lnn net t t:al j . l . r a S ( . l d t tl:{1

() ru le r of 118 wur lds , Lord S i va , ;is Id11(~as I. . . . .live i11 th .i s w or l L C mv on 1,/ work and d u t y (everti f I am not e ffie icnt in perfor mi ng it ) mav h ( ~just to ce ntralizc lTly mi I)d in one-poinrcrlncssof God-consciousness.Although I don't deserveto have th is desi rCJ bu t please bestow upun Incyour gr8.Cc+ I w ou ld li kc to pe rform th a t dutv,not with In y c(ficiency~ burby f he power o f ~{ourgrace . T l 1~s is w hat he ask s in this sluka.

sakhasahasravistirna vcdagarnamavatmane ..namo'riantaphalotpada-kalpavrksaya sambhavc ...16...

(~II~qIft $ " -8 f 4 fifl u f 4 it It~Iii~I " I T ' ' ) 1;p:f rSF1rn4>~l c1-HciQl~e1f1l ~~~ I \ 16 I ~)a nan r a p h a l 0tl)ildakalpa v r k s a y .a

111fac t Lord SiV'8 e x i sr . s with f u l l liuht andh


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glatnouf that slii rics in the numerous off-shootsof H is r ays . T11011sands and t110LLsan.Js ofdiverge and spread f rOITl the cffu 1gen t 1ight ofLord Sit:a. Those a rc off -~hoot of th e \/r cJa , the.Bau.dha [the Buddhismj ~ the Sliitkh)'(l .. r he l O g d jthe l\ ')laya. t t .he \/u.ic i l < d t ~ he \ : / Y c 1 h a r h a, the\!edanra the Saivadar.~an.aj the 1 v 1 i 1 n a n L ~ a t thel)urva-M irn{lr.sa~ the I]~ara-l\.1imarHs{i j theNigarna etc. All t}lt:SC off-shoots have COInefrom Him. So the r e is 110 w or ry, You ~11Ull td notworry in which offshoot you arc residi ng. If yo uarc rcsiJing ill thc off-shoot of the Vedallla,neve r mi nd . I f you a re resiin g ill thl : ( ) f f -shoo tof th e SaivadarsaTLa. that is C)kHY. i f you arcr es id ing in \Jedanta~ yroga~ N),ctya j ' / a i s i L < i k a thatls bCC311S e a ll th cs c have COIne ell] t from L() rd.. .S i v a r

I t has come through t.ha r effulgct1t 1igl1 t ofLa rd S j va fr o In a ll J ir e c tiOT1 s. v : re d a s ~ l\,ga TJl{lJPurdDas e tc. ali have come from [h :i. t. 1ighr ~tha tctfulgent ligh t o f L or d SiV~L

.. .111 other words, Lord Siva is the tree that

bestows al l bunns. J 11TtlfH.ras it is also sai d atone place:IIVcdarn Salikhyal~ Pancaratram Vamam caiva

na niridavct.yatah sivodbhavah sarnvak .~ivchhavah

phaladavline ."( i tG~.~,& : r : Q I i II -l 1 ~ - cf p:j 4 l - q ~ 1 ~ . . - c : i t - q I J 1U :1) 1 4 1 < \ " 1 t cf: 'tiNt i t t f~ d . ~ q: .qi~ ~Ir ~ o r) I I)

.. .yafa~t SivodbharahYou sh ou ld n or discard \/cdantaj you should

not d i scard Saiva~ you should not. discard\lalna-ln(trgaJ or Paficaratrarn. YUH sh ou ld nothate th e systems o r a ll these .{ilsrr(ts. Why?Becau se t hey have colne Ullt frorn Lord Sira.~rhcy wil]. carry yo u to that S iva in Ot1C SCC011dor i11one 1housand seconds, An ancient mas t e r ,namely Sr f" l )u~padan(a h a s a 1so said:

"Travt sankhvam vogah pasupatirnatarnVaisnavamiti prabhinnc prastluinc

paramidamadhah pathvamiti ca.rucinam vaicitrva-d r ; uk uti) ananapat hajusiim nrname ko gam1a-

st varnas i payasan iarn ava iva.."(Mahi lnn8s ro t r a s l ~ ) k ( l 7 )

.. ( -;1~f) ~ri"["~ " l I T I T : 11 ~ qf~pr ~ i ~ G Il I : 1 1 1 1 f tr u f 1 1 : . 4\i~~R Q ~ f t t f ! '"ItT: \~V~" G R r " if 1~T:fl~ j. 1tf~~T 1,\ . J J ~ R . c l ~1_'ll{I~-~t bll: 1~qft Jr1JI~(prIRI lP.l~Hl{uf


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. _... _ ..... _--------

K ah panthii yena na prapvahk a ca v a n nocvase va ya ..k im dhvanarn vena na dhycyaJ:tkim va kim nasti vatprabho u21 ..

( " q - ; : tFW itrJ rr ~ it'll:


27/69

wav ) (lnd whe n they fly back t J . 1 C Y fly back tothe log. So a ll iritel lecru] par hwav s . ared ircctcd lowar t l s You. You .shou ld T10l. di sCd.rd\"'{~Jas, the theory of \ " ' t ~ J a n t [ l , " vou shou ld ' notdiscard t11C r .hcor y of Saft'(h.~)'a) yo u shou ld nor'discard t his theory of y : r o g a t you ~hould notd isca rd th e theor ie s of orhe r schools of.['hough t. Don't di~ca rd these. Don't disca rdthe theory of Chris r, or th e thcor y of~\1oh.arntnaJa1t . \ ,~ or the l11cory of Lord KT~~lUth e theory of S a i ! J ' a + Y ou s hou ld 110t do that.Why should YO'U ha te th e se theories. Thesehave come out from that L.l;(_' arid rhcv arcsentenced to that LOG+ So .nobody .113SgOlle.astray, our of that p;] thwav, Path\vay is one.And yo u have got tl1(lt garland of snakes and

rha r L O ( J }las ( 1 1so got t h e gD r land of so mal1Ysnakes and vipers there. because it is e r e r nn lLO(3- and there you will fi nd snakes also. In trlL5u me wav in tIL C ho d Y of Lor d


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The Great Goddess./Lalita and the S: r i Cakra

Hre \VC speak. ot thegrca t Goddess Lali ta,\Vh o i S ~11S0 k 11() \V11 3 ST rip u r asu n d 3r1, 1 \ . . 1a 1 1 ; ] r a j ? iand Rajarajcsvari amongstor her 11DIne s . She is thepresiding deity of the mostc s ( ) t e ric. vo g ic. pra e tic e s~associ arcd wi tl1 the SrI Cakr a '.(also called S rI Y ( x T t . t r a ) th ~ 1 1 "

...arc col lectively called SrI\/id'Ya~- Accord i11g L < . J the. \!eJ j Cview, real itY 1 which is un j tar vat r11c tr anscc ndcntal l evel ,t s projected into expcri CI1cerha tis ella rac te r.itell byd uali ty Cl11d paradox. We thus1 1 a vc dual it).' associ a re d w i L f lb (Jd y and co 11 sci uu S 1 1C S S ,be ina and bccoini ng} greed'3 11( I a 1 t r u im , fat cat 1Jfreedom. TIle Gods bridgeSUC}l d lla li tv j n the field ()fimagina ti on aI1J also col!ec-tivcl yi n S()C1Cl y (K a k, 2002) :ViS11U' is th e dci tv of mora 1. . ~1a w , \V 1 1 ere asS ivaL SU 11 iv e r s al COil sci o u sn c s s .Converse] y, the projcc rlon.i11 to processes (}f rime andchange is through rhe agcncv

.- Subh'ash Kak -of the Goddess. C()11SC io-USll.eSS (Puru~a) and Nature(1Jrakrt i) 3rc opposi te sides l~fthc same coi 11"

T t 1 C mystcrv (_)f r C 8 . 1 iyII 1a)' he se e n th_ r()ugll t liepe r s p ec r iv c s ()f language(he c(Jusc at its deepest levelit c mbodies sr rue ru res ofc o 11Sc i{) S11e s s ) ~'l 1d 1()g ic( n )1d )1a ), r 11y s ic a I ca l c g()r .i e s(,raise? (ka) I crcu rion at rhepersonal or the p~ycl)(_)lDgic.al1cvcl (siiilkh)la), 5)- '11 the sis ofex pc r ience ( )Ioga) j a ri a Ivsis()f tradi tion. (nl Ilnainsll) ~arldcosm ology (t. 'e da nta ) + These()rc the six dar{allas of I nd ia nph i Iosophy. More part iClJ ~1a 1 '1 y, sag~s have argued t.harthe vogic j (HJ rney in to t . h cdeepest poi 11t of our be i11g, apractice that is popu larl ycalled Ta n r ra, is the qu i c k e s t\V3y to uriderstan ding.

As our ordinary cori-cc pi ion . o f who n: a rc isdetermined by name aridf o r III (tl amar U p a ) , t hisjou rncy requ ires cha l lengl tlgou r most 'basic be l ie fs rc latedto our personal and social

se 1 Vc s, (j n C 11e e l .{ S t(")r: J Y l~. totile deepcsi. layers of ourbe l T}(,. \v h .erei St)rill n ()II rb t- bd csi res, S01l1C ()f wh ich arep ri mal and others that (lres 1 1 ape d b ~/ C u l t u r e II t L dex pc r icncc. Sinee 11,1ue aIlli.f o I'Ill. be lOIlg It) r1 1 c rc a l r II :()ftim C J11d C 1 1 a 11gt, r h i s . P d t. h isr11;.]r o r th e Godde ss . T h ep (1t 1 1 o f thc (3()J d es s is qui c k ~but it j s (illcel w i th o eL lngc rsince ir invol vc s dccon s t J'lJ ct-ing orics scl! .m d rhc nar ri vi 11g ala. new svn thesis.Th tS pa 1 . 1 1 tL1S I -n~cn popula rw ir h \ V (i r r i~)r ~ : i1 r c 1 1e c 1. u < 1 1 . ,and ac;~al;lr . , ,_ 's ~1nd it s pracr i-, 1 1 1 "1r i () ncr s .i"1C 1" tJ i_ C 11(_ 1 a sgrt~~'le st pili losophc rs.

'0/C explore fi rs t t.lieqUCS L ion of the aru iq u ity l)f.. .th e Sri Ca k ra h y showi ngthat ir figu res in a very t.~~lly

. . . . .t ext ~ r } 1 C . s vet it ,\ v a ~a r ('Lr1 ) ( ~n i.~(l d ( S u).T 11cd c it v 0f/t11C SrT C:akra is kl)O\V11 to lJSfrom t1 1 C f 3 rah lnanJa Pu l ~ arlaas . L a l i t a l~ripurasunda rf~ theplayful t rarisce r idcnt beautyo f r 1 1 e t 1 1 re c cit is . Th Cme ani r1g of rhe Cakra und is


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1 " 1 inc c i C II its w i11 b cexplained.

. . . .Svetasvarara's YantraThe sage' S1}etilSt'ataTa~who belonged to [he lateVedic period, asks in hislp a T) L ? 8 . d w tl C tl 1 c r 1 'i rnC(kala) or nature (svabhava),or ncccsslr v (niyati) orchance ()ad? c c h C i ) , or~Purl1.;:a is lilt" p r imarv ca uscof til is r ea l itv, He. answers i1a riddle that g()es:

ta lTl ekal l e~ni t rivTLarn so.J a s a n trrm sa t it T ( I h tL Tamvim s a t i J J T u t y a 7 ' a b h i h a~takaih

~a ( 1 b hirvis 1 : ' ( 1 : r a p a i k a p (1sa rnrrilnargabhedam

:dvinim ittaikam oha1 n . 1.4Wilo (like a wheel ) has

one felly w i th three ti res ..sixteen ends, fifty spokes ..tweri tv coun ter-spokes, si xsets of eigh t, orie 11niversalrupe .. with three paths andillusion arising from twoviews. SU 1~4

This looks like thedescription of a Yan t r a , but\VC d o nh h ave e n ou ghi1f ()rmat ion. on ' 1 1 (,\V top-roceed to draw it. Ani t e r pre tat i011 0f th e s e nun) bcrs us different ca tcgo-r ie s of , S a f l k h y a \\-"35 p rov idedhy ,~an"ara ( 7 8 8 - 8 2 0 )a1 though 11 C dill not specit i-callv address its graphicaldesign.

We argue that thisdescribes the Sri Cakra. Tl1is

might appear surprising atfi rst because th e ~veta.stJarara[)l)ani~ad extols Rudra-'Siva...and the S ri C akra is a ss oc i-ated with the Goddess. Rutsince Siv(l does reside at theinner rnost poi nt (hindu) ofthe Cakra along ",~jh theGoddess, it is not incorisis-tent wi rh the foclls .o f r . 1 1 e~S ve tiis'vata ra L T l)a n i ~ ad.PurthcrhlOlcJ SU 4~9 pro-claims: ma)larn tu p r a k r t iv i d y a . n ?ll a y i rr Q m t uIn a h e .\v ,(1Tam J; Co 11si d e rNat urc to be magica l ( 7 1 1 1 ) ' ( 1 )a 11J t tl e G rea t L o r J(~~v1aheV U T a ) to he the 011e\V 1 1 0 1 1 a s c. a s t the s p e 11(mavin). The 'Goddess isa norhe r na me by whir.hNa tu re is k nO\V'I1., tl1e reforeth e tnystery of the L'(}rJ inthelau n e h in g of the l] ivcrsecan ori ly be known rh roughthe Goddess, The iden rifica-..rion of the Sri Cak ra inS l;g(}es agai11st the scholarlyview that the 5,[1 Cakra is aP o s t - m a j 0 r - L T pan is a diinnovation, and, i f accepted,this ca 1 1 s for a rcvisi on of thehistory of tile developmen tofTantra.

The b i n d H or dot iIi the~innermost triangle of the S rf(~akra represents the poten

. ~rial of the non -dual Siva-~SaktL W11el1. this potentia]separates .into praka.sa (theaham o r Iconsciousn ess....Siva) and l'imar.sa (the idam

or this-consciousness, Sa k (1)it is embodied i11tO Tldda) k a l aa [1(1 b i 71Ju + . l \ r ii d a is thepr in181, unexpressed sou 11(1(interpreteJ by human ear asomk it ra) arid ka la is the"kama kala) " the desire tocreate, which the Vedas tellu s is t h e desire " 1 : " 1 ~ - l Y Ibem a nv " (C~ll.anJ()gya U p'~6 . 2 . 1 + 3 ) + 1 3 1 ' nal.t, as the pote n-r ial HIli verse read y to SCI1U-rate into va r io us ca te gor ie s is"Mal ) a t r j 1 ) u r (1- S L J n dar I. S iv aas l~rakasa ( 1 urni nosi ty orconsciou -sness) 11~s r e a l izcdhi In s c I f a s ~ , aru' , t h ro ug1 )...1 1 c r , tile vlima r { a S a k L i(N ature as the reflccL()[).

It must be stated thatwi th in the Yogic tradi t ion, ithas 3.1w avs be en be l icvcd rh a lT a T L tra is a pa rt of the Vedasitself 1n th e I)evI Snkfa( ' R g v e d a 1 0 . 12 5 . ' ) , t t t CGoddess describes herself as

,;

supreme. In the SrI 5ukta oftile B.gveclic hvrnns (uppen-...dices), the goddess Srt 1 Sassociated wi rh prospc ritv,weal th, and fortune ..ar id sheis s P()kCI1 of as der ivi 11g " joyfrom trumpeting e l ephan t s .~The 5rt 5iikta, addressed t()J c 1 t a 'I) e d a .~ ()f Fir e .. w a sinvoked at the fire r i tual . In .Ka u t il v as Arthas~st ra(14 .117 .1 ) the re is rcferc nee tot he gOllJ ess b e ing invoke L ifo r thcprotccticnof a tort. Inthc Brlladaral~yakaUpanisad 7.4 there is a

..


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reference to tile goddess Vac.The Vcdic tr i ad s ,

roge rhc r w ith the dvad icmale and fetI lal c cornpo-11e n t s . . c n 1 a r ge t 1 1 r 0 U g 1 1expa nsion (J>rapafica) so rhe

I . runiverse 15 a projection(v imarsa) of t.h e Absolute'ss e l f i]1 ]m ina (in ( p r ak li< d ) +

T11e supreme deity inthe form of Sakti (/Jarasakti),Sri' as the great goddess(maha:dcvf) is Ot1C of (heaspects of Lal ita T ri purasu-ndari. [.. ,alita Tripu rasundar ihas three man ies tation s.sthfilal or deseri p r ive a simage; suk$rna J , or su btle asmantra: arid . l ) a r a ~ or tran-scend C 11 t as )1(1 -u ra or c(lhTa'+Lali t a Tri purasundari is alsocalled Raj arajcsvari or just. . , .Sridevi, Those who sec theth re c rc pre sell tat i()!)S 8Site r relatcd a re cal led thef { IIIowcrs of the ka u la trad i-tion, as has been the casew i ttl th e K ashm i r i s .

J n rhc So u t1 1 , t 1 1 e.. .Tirttlnan tirarn (S1'i"1rtantra inSa11skrj r ) ()f' the seven t 1 1century ,~idJha Tirumular. . , .know s Sr ivi J y a . J n theLalir.dsahasranama~ Lalita isdescr ibed in te rms s i m ila r tothose of Durga. Lali ta isworshi ped as the srividya

.. .IIIJ11 tra a11(18S the S r i Ya n r r a .Tl.c S'flvill ya mantra is

known in three forills: k ( x d i(star tin g - i1 1 k a ) ) h a d i(sta r r . ing w i til ha), and S(lJi

..a S S '0 cia t c : d \\7 ith S riManrnatha, Loparnudr a, (111


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and also as past ~preSCI1L a T Idtutur e.

Her f i\0 " e t r i 11 g 1 e s.represent rhe pa-;\ca. bh utLL\{five elements) ~ She holdsfive flo\verv arrows, noose,g03d and bow, "lhe noose isa r . rae h m e 11 t ~. the goa d 1 Srevulsion, [he bow is themmd and tile f lowcrv a trowsare the five sense objects.Thei r union is harmony orsama ra sa . .

"'C "' 'k (7Q8 -8 70)311 ara 0 ~

spoke of the Sri Cakra illth eSaundar)1alaharI (SL)(Sub r (UTI ani a Il1, 19 7 7 ) . 1 n~S L 1 1 , t. 1 1 c S ri C ak r a isdescribed in. terms of its 4..Srika~ltha (u pward pointi ng)

..311(1 5 Sivu)'uvat t (dO\VI1\VarJpointi 11g) trianglcs, whichcreate its 4 . 3 trianglcs. I f \VC.. .}o o k SrI C ~akr a 's s t. rII tur c. asconsist ing of tt1Tee basict .r i ang le s , then \V1th in eacht r iangle arc lower hierarchi-c a lIe ve l s o f t \V0 0 t I I Crr ria n g1c S ,of (lIe r n a ti1gI'01 a r i r Y . T 1 1 e 4 2 0u tc rtria T 1 g 1 cs are arranged in f(HJfcircles arou nd the middletriangle, with counts of 8,10,10; . a nd 1 4 in the fou r a rrays~

"'T he Srl Cak r a is also associ-a t e d w i t. h tile cakras of they{)gi 1S hodv. According [0 S L. 1 4 :

F i f t)' -six for ear t h(1nultidhiir(L); f o r tValerf i f t y - t l L 'o (mal: t i-jnlraka)}. s i x t Y - [ l VQ f o r f i r e

(svadhi~~hana); for a~rf i f t y - f o u r (anahata),-sevent)'-tt.vo for ether( v is u d d hi); for 111 i nds i . x rY 1 - four (aj~5a cakra) ar e th e rrrvs. even he,\1ondj ~these are your t u'lrt feet.The six c akr as are

classified in gran this (knots)of t\VCL The lowest two cakrascorrespond to 10R ravs, theInddle two ro 116~ and}1ig11cst t\VO to 136 r ay s. 1 11 3v cargued elsewhere that. thisprovides an explanation f()f

.tI'

t.he layout of the grea t 5ivatemple at P rC!m barian 1 nIndoncs i a (K ak , 2 010) .

The Sri Cakra cmbod-ies the t ri parti te division oftil ceo S1110S i1toe art h~at mosphe re, arid rhc su 11lw h ich is mir rore d ill tIleindividual b y tile. body, th ebreath land the inner lamp ofconsciousness; .it also repre-scnt s the three. par t s of thebod y: nee k to head, neck to.navc], and navel ttl 1h:ehot torn of the trunk, 1r iswi t .}d n the . wheel of time( k a t a c a k r a ) , and it is bothT11 e 1 1 uman body (r nic r o-c o s rn) all d t1 1C u n l ve r s e{macrocosm). Its mi dJle 43r ria ngles are surrounded hv acircle of 8 petals that, intu rn, is sur rou ndcd hy a 16-pe tal led circle. At. theou rcrmost are 3 lines, whicharc called the bhapura. They

arc 31s() categorized i11tO 9C 1 rcu its or 3vara;,las, wherethe hhtlpura is the outermost3 .V ar aDQ .. TI1CSC 9 at'ara~lashave lO R p rcs idi ng I)evis. I n

.-th e S f J Cakra Piijd. t.hcv arc;SYStCIILl tic (I ll y wo r shi ppcdone by 011e wi ttl thci r namesa 11( 1 IIIa n r ra s + TIl e n in ee ire u its S y In b 0 1 ic a IIyin d i-care the successive phases inthe process of bccorning.

The nine cakras arccompared in the Tr ipuraUpanisad t.() the nine 'll}gasjnamely the eight familiarones of Pa tas j 8 1 1 and theadd 1 ti onal (}11e of . s a h a j a .

La 1ita T r i 1 t 1 r ~ S U 11.da r 1 1 sr 1 1r c e s a k tis, \V 1 1i h arcshown in the three corners ofthe in 11 err ria 11.gl , .~ r cRl1agaTl la l i 1, Vaj rcsi, 311dKarncsva ri, who (1re associ-a rea with Bral1 rna , V isn u ~and Ru J ra, " f l 1 C ce 11tr u lbindu is w h ere the Goddess is.. .U11it eJ wit h Si a , t 1 1 Cl]11iersa! COI1SciOll.:illCSS.

Cakra piija or YantrapUJ a 1 S the worsh j 1 ) of theJ e ilV4 De vi , t f t ceo SIn ic

i : . : . : : : . : . }. ~ : : : ' : : : : ~ : : S : r : T I : C okrn~ ~ : : : : ~ : : : ' : i ._........... . :r:.: : ..... . ' I ..:-..-:.

I I I . : : . :. .

M A U ; N ! I ! C ~ - ~ ~. . ' - . -. . . ,. .e-,'*T~W_ '~ ~ - - j i i " i y : : -s e p r e m , ;~ i I o i o. .w . , lI : . . f ~------"' ..-.."' 2 7 ._ ___ . ~~. - ~ . JJ


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. . . - - ~ - - - - --';: - -- -"--'" ,. . . " ' \ . . ~"/ ~.- -.. ,I ~~ "-./ / I, ..... 1 -,..... I, -, j '\I,-~-'.-/.:...........} \, \ ' - / , .... ) \ ...... : - J ./ '/ \~ / I:j' \ I ......_/ .... ' - . t t . - . _ x,.:; /. . \ " . . . .; . , _ j . " . . . "!,::'---r,

/ \ "/ ,:; f '...... \.I ...I~ ' /I" \ {'(').:


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de epcst secrets. of Vedicknowledge ; Not only does irreI)[CScI1t the inner cosmos,which has the framework ofi11fi 11.i ty aT1L1rccu rsion ac rossscale and time and a mi r ror-ir)g of the outer a 11d thei r ine r , the riual associatedwith ir is the heart oryaj~a.

TIle Cak ra is a reprc-sen ration of Dcv t i11 IllallYform s : l.a ] ir a , Ka tya y ani ~K ; ; ] mesv . r r i' K a I I 1 U , k ? 1 , L J u r g; i,C,lD~I, Kal l ; Aruba, and soon l rha r is real iv ( s a t ) l mind(en) and bliss (anUTlda) . AsMah~viJyasj Dcvl 113.S thef o r rn s K d . 1 1 ~ T Ll r {~Tr i t J ttr(1S 1i 11 c 1 a r~~ 1 3 h H 1an e - .va r l , :C 1 1 i11111n 1a s ta, B1 1 air -avi , D 1, C i n13\"3 ri Rag a l u -mukhi, lv1araTlgi, arid Kama l a(Laksm l)~The Sri Y3 n t.ra rituali f use s t 1 1 e y a T 1 t . r a . \V , i t.limantra that reprcscn rs r 1 1cunion of space and sound. Irsclosed, concern ric ci feu irs(mandalas) correspond tothe. nine planes of CO,T)SC1(1US-n e ss of tlie s (J."llllaka ~ .Ea ellplane is a stage 011 the ascent()f one's hei r-g toward theInner Se If.

TIle vow els and conso-.11a 11r S 0 f S 8. n s k r ita r einscribed in the vertices {)ft h C Sr i Y , 1 n. t r ::1(Ahhinavagupta, 2005). IIIeach of the .niI1C ci feu irs(3 va ran as) spec ifie de iiesarc 'invoked. TIle deities are

lik e veils concealing thedeeper essence. After thesaJl1aka has invoked al l thedevat.as in the. prescribedtn a 1111e r ) 1 1 e 0 b t a iT1S 3 nt 11 Siht i11 \Vhi C}l 811 r11edcii ics of th e .p lan _~ arc fusedto bee orne the pres idi1gde it y of the circu if.

-The Nine AvaranasThe h h u p H r r a is the first

., ; L . .. .

(ou rcrrnost ) [- i varana ()f theSri Cakt ra.i'These lines 11Hveto, 8~and t o Devis, rcspcc-t ivelv, They include the eightMatrka Sakt is , which are thepsyc hol()gical to r cc s Lila tspring out of ego. The seconda varaI} a has 16 petals illwhich reside16 Devis thatru le ove r d ifferen t aspects ofp h y s iea 1 we 1 1 hei ng. T 1 1 crhi rd fivara l)a is the (3 petalcircle wi th eight Dcvis whorepresent various actions aswell 3$ non-act ion. T11c' fi rstthree avara n.as represent

srsr: or cxte nsion of ere-I. J.at ion ~

'TIle tou rth avarana isth e outer set ()f 14 bluetr iangles, \vh ich representthe 14 \\' crr 1 d s a T1d th e 14 In ai1N a~l ls in t h e 1 11 1I lla n b od y;the f i f th ava ru na consists ()f."1 0 r ed tr ia ! 1g1 es ; the s ix th 11~1th e inncr 10 .red triangles:these t 1 1 rec a vara !}


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between the rea lities ofvarious ki nd s of tr iads that.were rne nt ione d he fore . T()rhar extent, the n irie sheathsare a reasonable wav of.represeuti ng tile inner spaceof ou r hei ng wh ich is vali-dated b y tile experience of. the sages.

Tile. Dev i -Maha r r nvo ,presents an aCCOtl11t of whatMahaka l l ) Mahalaksrni, and.Mahasarasvati do to bringabout the transforrnat ion ofl)rakrti from tamas to r a j a s }from r a J a s r()sattva and fromsa t tt1a to Su prcru C \lij [~)a~\\lh ich is maste ry ill ihcAbs()lute ..The Navarat ri is a

. ~ -for m of Sri C-:akra puja wherethe ni ne nights represent thcn 111e ;:}va r a n as. Tl1e firstth ree days a re ,~ worsh ip ()fMahaka l l~ Maha laksm. , HnJMa I I a s a r a s vat I; 0 11 r1 1 esubsequent d a v s , t h ciexploi ts are cele bratcd. Tile ;

completion of th es d d ha nii is the/marriage of SiV '3a nd r ~ 3 .rva tj~Tileprocess is li. covercouu ug thedemonic Inarcri-a 1 iT y of one IS ow nself th a t isr c p res e 11 ted

elsewhere by Ra\!a. l)~L Thisvictory is e e l ebrared on theten rh day (Vij ay a :Oasa rn l ) a~t h - a t () f 1 ) u r g. (l 0 v c rMal1is~sur(i+

J 11 K ash IIIi~ 1.hego d -~(less Sarika Dcvl subsumes in

herself all the nine a varan as ,w h ic1 1 iS \ l ~ ~ 1 1 she is s 1 1own\vj rh ni nc sets of arms.Concluding Remarks

We have seen muchoverlap between the nurn-b c r s de s c ri b e d i11 t 1 1 e~Svctasvatar.a Ll~paT11~3d (l11J~those of the SrI Yant.ra. 1 . 1 1ou r opi 11cr n the case fur t}1C[\VO Yan tras he ig tile sa me iscompe ll i ng. The conceptionof th e Godde ss a s t h cSu p rc rnc PO\VC r () u t of wh ie lla 11 th C G o d s C III erg e d ~encountered in th e D u rgaSalltasatl, existed at tile time

;()f r . h e Svet a s vat a r a

Up311i~aJ fur it is a l~ l) p r() -clai rned in rhc DC'll Su kta t)fthe B.g\ .~cda (1 0 .1 25 ) ~

Fu rthe rmore, \VC 1 1 a : v eevi dencc :o[ va ntric srruc-tu res in India t ha r go h ; : l C k TO


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ok.saAnd the means of its attainment inKashmir Shaivism

T1 1 C. S (111 S k r i. \v 0 r d(Moksa ) is corn rnort] ytran ~1ate d ill E ng 1 ish ass pi it u a I n 1i Lrat i011 I . 0 r"freedom" ~ Wi t.h some excep-tions in the b h a . k t f r rad iuons itis he ld by ;1 .11 of the greatphilosophica 1 an l 1 rcl igioust radi tions of lndia to be thetrue Cl!ld liu.ing purpose of al l'h'UI11Cl11 endeavor. A 1 r110ug11t}lCS.c tradi r ions teach that. th eattainment uf t.lll,s hurnanemancipation is the LT1J alland l1 c all .of spi r i tual lifc, iheyhave qui tc Jiffcrc11t interpre-ta t i0115 of wha 1 t . h is termactually InC3I1S+ 111 fact, t hereare as many J iffete!1 t: in tcr prc-ta tion S of t he me arin fJ' of- bmok 5 : - 1 as th e re a re philosoph]-cal understand! ngs about [lienature of God and the wor ld .Anr l, as th e various schoolsd i f f e r in t hci r undcrst.aridi n _ gof l11cnature of moksa, so alsodo t iley dife rill re g8 rd ro t.l1 cmeans upaya by which it " is tobe att a i n e d.

My intcn tion in wr itingthis article is to introduce theextraortli na ry sotcr iologv of- IKashmir Shaivism, Ir 1 so doingI \ \ . ' i 11 describe the uniqueuncler starn] i1g (}f moksu and

- ] ohn H ughes -the means of its attainment (is.rcvc ale d by this im porran ttrad it ion. 1 he Iicvc th a t afterthe reader has a chance torcflcc t on this th~or}' 1lc/shew ill fi1d i rob e n o t U 111vunique but also (l~jic pro-found.

IntroductionThe 'ancient t .radi ti011 of

Knshmi r Shaivism is ;) non-dual adt;uita ~cl1001 of philoso-phy which takes as i.s source to...n in c tv -I:\VO ta 11tia of LOIt! Siva ~-This includes il1c s ixty-fourmoriasr ic h .h a ir a 1 .- '(1 . tantr(1, t l1Cc ig 1 1 tee 11 III o n o . J 11ali s ticyud ra- e a n tru, and the t.L:I)Jual is tic s i 1/a~ta'n t r a . . Thisphilosophical trad ition is a lso,know 11 bv its ad hcrents a s. I.t r i I < . . u . It i c a l l e d r r j k : - - 1 bee aus eit encompasses. t.he threefoldSigIls of man an d his wor I d . .These three signs are S iva} hi~S a k (I r e 11erg y 1 j rt n d J r v a[individual]. A l s . ( _ ) signi fied arethree pr imarv energies: f J ' a r C l[Supreme} encrgy, / J a r i i p a r a[cornhi na tion of .highcst andlowest] energy, and apa ra[lowest] energy.

T1H~~e arc also TcrlllS

iccha s a k ( i the energy ~)f \ \ " i 1 1 ,jiiana sakti~ the energy ofknowledge, and kriya saktI theenergy of action. Th e s e three.cnergi es reprc~en t the three-fold act ivitics of the wor ld :knower, knowi ng~ and k TH)\Vn.Kashmir S ha iviS1TI also known8S the trika t [ltdit . ion, t11COlTI-'passes fOUT svstcrns of philoso-phv: the prarvabhijria svstcm,the . ku la '::;ystClll) the knr r nusvstctu, and the spanda svstcm.

The teach ing of Kas hmi rSha i is m is s 0 ti c h a 11,ddera i l ed ill its dcscriptions ofwhat it reveals as the ascent ofind j vi d 1181 C0.11SCIOlJ sncss touniversal.

(J 0' d C0 n s ( i0 II S 1 1C S S~Para rna Sia th a r it has be ellcharacte r ised as a mvs t i. e,)1gcograp11Y of aw are n e ss . ]rincl udes a 1 1 i g l 1 1 y developedSy~ tCTTl of sp ir itu ality thate Inph . aS1 Sc S 110t 0 11l Y t "1 1 cintellectual understanding ofits concepts, but also the directreal isa t.ion, the direct experi-ence} of its truth. For th eKashrni r S 1 1 H iva l t he veryn a tu re of truth, its definingcharacteristic, is t hat il isun li m itcd and universal. T 1 1 e


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human intellect, on the otherh~I1J, is lirn i te d and ir id ivid ~u al. .A s such it cannot coritainwit.hi n its grcv.,p th3 t realitywhich tra nscc nds it. For t.hcKas hill i Sha lv a rru LI1, usu T 1iv e r sal , i ~aid t 0 }l ean ir vac aniva IU 11S pe akah le i.\X1u r ds c a 1 1 n or e x pre s s orreveal iC AI1V attempt to~ .define and contain it w i rh thespoken word only] irnits it + Iftruth .is to be known andunderstood, it must be experi-enced througll. direct realisa-tion.

KasbJ.11 1 r Shaivism offersIn any d 1 f fer en t P rae tic a 1approac hes to the r e a l isationof the ultimate realit v, Thesed ifc r e n o t approac hes arcva r i.d de I)CnO i g on theability of the seeker. Paul Reps--in his ,~nlall book titled ZCJlF le sh , Z en Boncs--in troduccdthe Eng1 ish speakiru; w or ld toone of the centra l.scri pturcs {}fK ash m irS 1 1 n ivi s TT l ~ t 1 1 CVijruina l~hJir~va Tantra. Inthis Tarltr(1 are found no lessthan one hundred HllU twel vcseparate means LO the r eal ise -tion of {he ul tirna te rC8 1 it v,

CosmologyUndcrsta nd i l1g 1110ksa

and the .rncans for its artai n-merit 1n Kas h r n i r S11aivisrnr c qu ir e s th a t \VC brieflyexamine its non-du a l cosruol-ogy. One of t.he more lucid ~indrevealing expositions of thiscos 1110 1 (1g Y is t1iv c n b yb .Abhi navagupta in u . sh or t . .

di s C0 U r set i1cdR 0d 1 1a r ) a f) C 8 -d a s i k . ~ = i O[ "Fifteen Verses o f\\l is d 0 n1 r r, S w a rn iL~k S 1 1 m a 11j 0 0, t 1 1 e .g r c ~-J I.m 0 d e f"11 Ka shm irS } 1 d i\-'ph ioscpher and SD int, tells usrh a t these verses captu tc thec~~ence of the J octri nc ofKashmir Shaivism.

.In. de s c rib itlg the na ttlreof re a l iJY~ the Kash r n i r Shai vaexplains l11~-Itthere is 0111 y One

Bci ng~ ca lled Lord S iva+ ThisI 3 cig is the 11a t IIca n dexistence of all bci ngs~ ThisBciT lg is .de fincd as be ing f i 11cdwih t 1 )e i1fi1)iel ig 1 1 t r ra k C i _ (auf God C'::onsci()usncs~. TheShaiva also 1 1 0 1 d ~ rhat theo b j eel. iC \V0 r ld J d 1tho ughcxpcri ericed as separate fromone's self , docs 110t }18.VC aseparate cxi stencc. It is the,. .. .energy Sakr i of.Siva. Although()11e might conclude tha t. thewor ld j s separate fron1 hise n e rg y, t h ink i11g th a ( h isenergv is the scpara t c formalcause of the ohjecti v e wo rl rl .J t:is nor. The objective wor ld ,cornpr iscd uf the collection ofo}}cc ts , cog nit 10n Is andl i ru i ted s u b j e c ts , is nothingmore than the expansion of

.the divi 11l: Sakti. I t is 110t~se p a ra te f1'o111 Siva's energy.,. .Lord Siva .is the energy holder_.S(iktimana ~) .d the objectiveuni verse is h is encrgv; his_.Sakti.

But what is the rc lation.. .o( Lord Siva to h is energy?.-'Does Siva holJ th j s energy as

one rn. i"gh t. hold a tool, to be

used it) t llC act of cr~;iI inIl!Swami 1.akshrnan jon c]~lr ificsth is bye x pIa j n j n g t h a t if, - f n rtile sake o r argument, \\'C lHdkethe L ti st.i net ion bet\vecn Siva_.aIld h is S~lkr i we could sav t.ha tJ.. .Sakti is r. h is whole objocriveunivcrsc-vwh ich includes notonly t.hc objects of perceptionprumana and rh{~ means ofperception jJTarna11(lj but. alsoth c 1in ied SlJ h j c C t : s 0 rp e fCC ivc rs PTd1n d rr i :l" t a c I H _ ~Jto those ob] ccrs -vand tha t SiV, lis t.hat, reality from whir h thisu nicr sc is S lle s fo rlh . An dy e tit is said that Siva and Sakl. ia re o not aware f h Lit thev urcseparate. \X/hy? 13ec a us c inreali tv t l l c . y arc not separate atall. The y a re one ju st as afire isOt1C wi th j ts hea t+

l\1t h o IIg 1 1 K a s 1 1 11 1 irShaivIll [lIl(1 Ad va ita \.lcd~illt ~lhot h teach nOT1Jl1al j srn ~ theJ.) 0 11..d u a Ii S TTl 0 f K J_ s h III irSh~~ivisn l is quire differ er : i tf rorn rh ~11 (1 ( t } 1 e .l\d VJ. ia\lcd J n t a . F .\" :~~- ri a 1 to t h isditfe r ene e i~/\(1 v.i j tu \/edatlt'sproposition that this universei~UIl t rue a 11d U 11 rca C t. hd lit is afalse projection of ~:1Jy~1.1 1 i~th e ory is completely opposedto the Kashmir Shaiva theoryof reality. To counter Thispropos! t ion K a 5 t 1 1 1 1 1 r Sllaivi.snl.. .a rgues that) i f Si va is r eal , howcould (In. unr ea l suhst.mccemerge from :-;orneth.[ng that is."re a 1? liS iV;I f t h e u 1ti11a t LeSSc. l1CC o f existence, is rea 1 , hi scrv a r ion 1l1USt also be rcaL Fort 1 1c K ash m ir S I. a iva tb.iU 11ie r s e j s ju s t as re e ll cl sit s


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creator.T h .e n o n d u a l i s m

e x p0 u n d c d by K a S} l m iShaivism creates a dilemma fori.s ad he rcn ts , If t .h is un ivcrsc isas real as its creator, 110\v docsthc latter create this diverseun ive r se as one wi t b h im se lf?To e x pl a in th iss e e 111 i n ginc om pat ih iit y , K '[J Stl IniShaivism proposes the theorvof reflection pratibim baviida.This rheorv explu ins r 1 1 D t theuniverse is . created in the samew ay that the image of a11object, sue h as a house, ca n bereflected in 8. mi r ror. i11 thecase of' Siva., however, there isno object such as th e hou sewhich c x i SlS independent 1yf r orn th e 111 iror of GudConsc iou sn c SS~ becau St. 'i fthere were , it would ITICan t hatthere is an object. which existsoutside of God C~Ollsciol lsncs .s .The Kashmir Sh:l iv a theorvproclaims tl1at llothii1g carle x lS t 0 u t s i { l e 0 f (~o ( IConsciousness, because on lv(J od Consci ()USI)CSS ex ists.T h . ere for ell h e S } 1 a iv aexplains, th e o111y thinj; thatexists is the house appearing inrh c Illi rror. There is 110 exter-nal obj ect, no separate hous e ,be ig rcflc etc d i1 1 the tn irr o r.There is on 'v tile mi ror ofGod Consciousness, Wllalt. hen causc S t.h C t1 re t 1 eel ion" t. 0~appear i11 the "mi rr or" of Siva'sawareness? To r t l i~ questionthe Sh a 1 va a11S \V e rs, it issv at.a n trva the absolutelyindcpcndent will of God. It L~

Lord Siva that cre ates thiswhol e universe. in the mirrorof 1 1 i 5 awareness by h is rt bso-1u t c 1y i1d e pet tde n t \v i I(Svatantrva), h j s f r e edom.I1 S U m m a r i z i n g th Cc .s s (~nee 0f the non d u a 1cosmology o r Kash Inir Shaiv-

J' i.sm~ Lord S iva c rea re s r} lCobjective world through the_.expansion of h is Sakti which isabsolurel y one wi th hi1T1 . Tileuniverse is rnani fe st in his ownnature, like a reflection .i n dmirror , b v h is O\Vl1 ahsolurclvindependent w i ll ,

Concealing and Revealing HisNature

~Bu t whv 11a~ Lord Sivacreated this external obj ecti vcworld , this manifestation ofsupreme erie rgv, in his 0\\"11nat Llr c? Iis t 1 1 e a 11 Sw l:" r t()th isqUCstl011 rha t hcgi ns to shedligh t : 011 moksa and t.hc meansu fi t s a r r a inrne n tin r heteachi n g u f K a s l 1 1 1 1 i r S 1 1 ( ) ivism.T r ik a Shaivisrn 1 caches that..Sivall as 11 1a T 1iest e J r 11isexte rnal w or ld for on 1y oriercason-tocreat c the possihilirvuf recognizi llg his O\VI1 l1cl r11rc.Arld furt.hc rrnore, lhL KashmirShai va u ndersumds that thisobjective universe, a rnanilcs _.. .~.H.t i 0 11 0 ( L o r d Sivat Ssvat an trva ' : ;aktL is a means, atool, to be used to rca 1ize the~un iversal r C 8 . 1 1 tv of Siva.

As Abhinavagupta tellsit , whcri Lord S i va is corn-plctclv alone, bereft. of his

creation J h e CX1~ts i1 the fu I]s p l e 11d o r 0 f his ' ( _ J 0 dC : ons c i011sn cs s. He does notneed to recognize his ownna tu r e , because if is a l ready, he r c . 1 '\ eve r rhe 1e s s~ h e \va n tshis O\Vl1 nat urc l() bl~ rCC{Jg-[1 [zed. This recogn i t ion glves1 ) ] In grea t .. i 0 Y . B L J r, h Lea uscit ialreaJ y t.hcrc, there is nothi tlgto recognize. So~ ill order torecogn ize his nn tu re, Slliv a.must hccnn1e ignorant of hisr ia tu re o He ruusi seem lllglysepa r a t chi 1 1 1S e lf fro 11 1 h isnature. 1t is only then rha lh ecan experience lhe joy ofrecognizi tlg i;

This} Kash nl j r Sh aivu'ssay, is the p1ay of t h e universe 7.. .Because n( Lord Siva freedom,hi~ svatantra, this universe iscreated ~olcly for the fun. 8ndjoy 0 f t 1 1i rea 1i.ali on. I t i~Siva's p1ay to seemingly leaveh i~O\Y'11 .na tu re so t.h~ll he can(iJ ita n d c n . j u y ita ga in, Thi)

I

is th e dance of Siva tl1e . j U y O L L ~ganle in wh ie h 11 e is corui 1111-nus 1yeT eat i11g this Uni L r~e--to lose himsel f und t.11en findhimself .ill order tu seeming] y

depart tr orn his OWl) nature, tolose hi 1l1:SC] f in his ere a t.ion , hem u s t w ith d r aw 1 - " is G n JConsciousness, An d in orderto find hi TIlSC] ( ) he must agai ne x p a 11 d 1 1 i s G () dConsc ious n eS~. Th is process i~k nO\VI1 as nill1 ~ s a [closing] an durlnh~.{a [openi ng], Ir is th esupreme energy of Lrud wh ichg ive s r l S CI u niII e S a a 11d


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'.

u nm c s a . Nime s a is t1 1C \\7ih-d r a w a 1 0 f 1 1 j S G 0 dConsciousness} and un rnesa isthe expansion. of his GodConsciousn.ess~ Both of thesestates arc contained w ithin.~ .Siva s i r n ul taneouslv.

1 3 y withdrawing h is God" ,C()nSCiOll.Sl1CS~) Siva concealsl:i'mself ill h is creation. OnlySiva has this :po\ver~ the powerof .his ow n svatant.rva, tototally d i s regard and hide 'hisown nature arid then to find itagai n. But what is it l113t. 11 efinds when 1 1 e red iscovcrs hisow n natu re ? 1-1e ' finds, uponre a liz! ng his own na tu rc J. t11(1tit wus already there. for theK a s"h nll r Shaiva ~this is the r~alc ss ence of thi s te ac 1 1ilg. l.o rd...Siva loses his nature on 1 y tofi n .d it agai n-. and \VhC11 h edoes he realizes that it : was~)rcadv there.

He wants, j n the exter-nal universe tha r 11C h;lscrea ted, to completely d i scnn-ricer his God Consciousnessand then to real iZC that it Viasnever d is c o n n c c te d .. Foralthough tt is disconnected, inthe realsense, it is 110(. disC011-nected at a n . In finding it her ea l izc s that i1 was there wasnever really any ser~lat.ionfrom his God COtlSC lUl1StlCSS.Separation only seemed toexist. For Shai.vism thi s is thegrcates mvste rv of existenceand Lord Siva's supreme ac t .. ;

Bondage through IgnoranceAnother 'point. wil] shed

addi tional 1ig11t 011 our topic.in creating this wor l d SivaCOncea Is his re a l n atu re. H C H . vdoes 1 1 ( , " . do this. The Shaivasays tII'1 t he conceals it wi thparticular! tv , His in a v a , hismagic, broLlg11t about by hispower of absolute freedom( sv G tall tr y a Sd k t1 ) , is t.o I I idehimself ill the pari icu]a r i .y ofthe wor ld. .k a parricula r

" ...individual, Siva loses the r e a lunditfe ren ti ated knowlcdge ofh is re a l self Und possesses onlyd ir e r e 11tia te d k t10\\~e d gc ofpar ticula r i t v, T hrough t 1 1il T I ( _ l y a or ajiic1na [ignora nee], hevei ls h i mse l L T h is is s t .aLedv e rv SllCCinc e ly in the f i rst two

-'vcr se s u f [ 1 1 :e S ivaS 11 t r a:"Awareness is the r e aJ i ty ofeve rvthing. Having diffcrcflli-ate J k 110 \V 1 eJg c anJ 110 tIIa vin g 11nd i f f ere nt ia tc . dknowledge is bondage".

Ignorance, for. Kashmi rShaivisrn, is not the absence ofk Tl()\V le d gel ra t 11 c r it is 5:1id tobe non- fu l l ness of knowledge."fhakur J aiDev Singh. in hist ranslation of the S'iva S[itr~lcalls it " sh runken knowledge"The Kashmir Shaiva te lls ust 1 1 8. r k n 0 \V 1e d g e i ( 1 1 w a V spresen tin our conscious 1 ivesbt l tit I S lim te d know le dge .Re 8 1 know ledge I \v11 ich isU 11 1 im ited, 1 sS e 1f-kno \\,1cdg e .I t i. U T ) d iff eTC n tite Jn i r l ) ! ' k a l p a a11J idcntica 1 w i t hConsciousness. TJ\e KashmirSh ai va argu es t ha t eve rylimited being must have some.knowledgcbccause none could,e xis L \Viho IIt k 110w le d g e

KI10V/l edge ~ being i.lcnrica ~w i th consc iousness, is t11~esse nc e of reali tv.

[Means] u ' p a yaK ashrn i r Shaivism l13.S

revealed t 1 1rce mea ns to enterfr o rn i11d i id LIal l j 111 ite dcon sci UIJSneSS t o 'uni vcr sai.God ConSCi0l1S11tSS. The firstand highest .rncans is calledSaulbavot,iiya. The L)-l~C01)Jl forasp ira n t s o f mcdi UIn qua 1i[ica~tions, is callLd S(lktot,iiya. The:t h . ' i r J l11e .a 11 S, c u l le dA nuvopii ya , is regarded asin fer i0r ~ T 1 1 e me 1 : ' h 0d () ft r a ve l i11g fro m 1in i tedConsciousness to' 1Jn ive r sn 1.(~()11SC i()lJSI1CS,~ depends on thea h i Iity of the. aspi rant.

.Ahlunavagu pta te ll s usin t.he Tantraloka that t 1lCaspirant should a lw ays r rv forthe h.igl1tst and best

Malini July 2010

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Transcript of Malini July 2010