Malini Oct 2007

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I

Oct-December 2007

2

3

Shiva Sutras

Commenrarv 'b y lshwarswaroop Swami Lakshrnanjoo

Conversations with, Swami Lakshmanjoo

Alice Christensen 9

Ksh ~,"'P " , h ik 2 '" , :. .. .e 'mar ,a] 'a s 'ara,p:rave'~l .~17,a..' '

Discourses by Swami Lakshmanjoc 14

Abhinavagupta & . . the' concept of' ~,g'n,orance

in Kashmir Shaivism

Prof Debabral:a Sensharrna

Poems b y Andy Havwards, -

An analysis of the Concept of KundaliniMo 'i Lal Pand i 2'".. ,

, . ,

:it · 1 l 1 1qf d ~ 1 ' 5 1 1 a 6 f t

ell I 'Ell I:' ~ ~ ~ Sfq ~ljl it"'ll41 (1~i Q II '1. 37

44

( * , , 4 1 , " Slij~~)

'fq~4 t ~ 52

Ashram News ,5 5

Response 58

Calender of Events 59

The views expressed in the articles Pllbl£s lJed herein do not

t ze c e s sar il y r ep r. e sen t tile uieuis of'}}!.alini.

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ore and' more people be~ong~ngO the generation X~,t oopeors. ore beginn~n,g to , show ser ious

interest in knowing obout Kashmir Sholvlsrn, perhaps in their eogerness to get connected wlththeir culturol ond splrltuol tr(ld~tions., Io what extent the efforts put r n by the Ishw'cr Ashrorn

Trust ln the recent years hove a role in orous~ngl thelr il'nterest' In this unique ph~~05,Ophycornet be sold qluite

preclselv, but Gurul ldev lshworsworoop Swnrnl Lokshrnorjoo surely f"sgarde,d Kashlm'ir S h a : r v ~ s \ m as a $'p'lr~tual

~deo~ogy that couo easily become Q 1 uruversol totrh. The, Asrrorn does, however, regard '~tas ~t s foremost

obje,cliv,s to propago1te and IPoplIl 'oriz'e, 'i r as such and 18 0w'orking towords that as f,ar as possible" , What the,

younger people 'wan t is ' t 'OI learn obcut It In a language! and an idiom that they can ea.sHy und'erstand rather

than having to confront ct the outset o network of; technlcol t e - rms wh'lch t :hey find'diff~cult to decode,-

Gu ru 1 d 'e v w o s ower's o f such Idifficulties of people who did no t 'have, suf1~cientgro'Undrng in sholvo texts and

lore, 50 he 'trIed tO I e·xplolin th~ngs,in as lucid C~rnonner as 'W'OS po~:srlb,te', etten prefe,rrin'g to use the Koshmi ' r i

II,cnguag'e, tor the purpose whtch was understood by 0 majority of hi s devotees while ke,sping in mfn,d wlth

eq,uo~ considerction the needs, 0 ' " those not ecqucmted with it " Hls discourses In K a s l h m 1 i r i , . needless to, sey,

proved lextremeiy pooulor with hls local devotees,I - .

We at Ma~~n~halve been puolishrnga series] of Swlam~j(s Kashmiri oscourses slnce the lost f'e w s su es in

th-e' D'evanagar~ script, even thoug''h we had 'trio do without any dlocrltlcol rnorks fo-r whllrc:h w« do not hove

'the f'acil ity aT present, These' discourses we re po ., ln s, ta k in g lJ ,ynoted down by on e of h is closest dlsc~,pl'e$~he

late Pond' l t Jonokl Noth KCl lul 'Korner a Sansk ri t' s c ho lo r of repute. There ls a large' number of oudlotopes of

Swamili~sJGashmlr] discourse's whlch Wf1 hove transcribed and further lntend to rronscrlbe fO F the benef-it of

ou r Kashm ir il- kn lQw ingl reoders in future' . These discourses cover 0 1 wtoe rang1e' of topics re ,: I,a l' sd to various

ospects of Kashmir ' Shaiv' isml presentee In 1 0 1 cleor and s'imp~emanner" ana can therefore Ibel ot tremendous

use tor the y'oung people' desiring to know obout ~tsboslc concepts if th~y are etso tronsloted into Hlndl and

Englis.h.

At the some time It ~squIte lrnocrtont tha,t scholers ln the fi.eid should cometorword to p,rSSEU::1 t the core

ospects of K(.1shlmir Sh lc i: vc t hOU t g ht rn a Icog'ent clnd; coherent WfJY and' modern Idj'om ro hle~pthe growing

number of YOlUn'g people who want to know whot it says" One, fh~ng,-howevar, needs else 'to, be po,int'ed,

out to' thlose clalmour~ngfor presenting ~ t,in a IO'rl9!Uolgethat' they can eosllv grasp without novJng to 'grope.

'fo r m e 'o n!n g,s ; o f obstruse technlcol t e rms: IKas,hmir Stu:] iv ' i,~m ~s ]not slometh~ng like l i 'nstOJlt cot tee whtcn ca nI -

be gu~ped down in one go. It l s '0 unlcue phI1i~losophlf~olystem fed end shoped by centuries 0'f's,pJ1rltualll

-

experiences and instghts 0:' reolzeo yog~sQ,nd sJdddhm and connot be treated 'with superficiality, You can

understond It only If you aJ~ow 'I f tO I slnk oeeplv jn your mind. ,And thor requlres much more 'than mere'

lncllnotlon it needs on ' eUg~bm ty 't h a t' comes only throug,h profound spiir~tulal ldiBc ,~pUne and re,ce:pfivify.

Jai Gurudce!

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with commentary by '

I,shwars'waroo,p Swami La,k:shm,an,jao

Revealed to the Sage Vasugupta,

the Shiva Siitras form a seminal

f-K " " h · Sh it< itext 0_ '••as mur ,.,",~a,I, 'Vlsm,.

S ."., E Iib d' if. fwamijt snngus "',rem ermg 0'

the Siitras unfolds their inner

secrets and mysteries, helping us

to fathom the oceanic depths of

hei · hori brerrmearung, apnorism " y

hiI!

'ap orlsm •

•ng

n the First Awakening, the explanation of _ explains the reality of the self. But there IS a

difference in these three explanations.

The explanation given in the first sutf'a of

I

the First Awakening is for the self situated in his'

real 'way of being in § a ' m b , h a v a o p a y a , , ~ S O l in that

verse (,cai; tanyamat'ma), he say's", "Independent

God consciousness is 'the 'reality of the self,'

In .'he first sufr,a of the Second Awakening,

h- (.. '. ,-" h " ) u,.h _! d H tra.' I 'ne says ' Icrttam man 't ,r a, .1 _ tne mm IS man ra. m

first sutra of the Third Awakening, he also , this sutra1the author has descended sUghdy from

§am,lbhavopaya is given. In, the- Seccnd

A k · " ' ~ k - ~ , . . , 1 '" d N ' " , " ,, w ,aen l,n g, s a , · '· ~ t ,o p a , a ,18 exp ,:alnJe: ,~, < OW'}In

th e Third, Awakening, the explanation 0'( of

t l1,Ja,vapaJ,a will b e given. .

In the first s a t T a of the First Awakening the

definition of ' your own self is given. In the first

sutTa of the Second Awakening; Ksemaraja has

again defined [he reality of the self And in the

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"the real way of being' of the first sutra of the

F · A k - ~ H IU ~ hirst .··ware·nmg to t e expe 'ience of n e

impressions of thoughts." In this s'utra, h!· is

esiding ill. the world of the mind, no in the•

world of his real nature. Bu here his mind. is so

purified that Ithas become the embo iment of all

mantras, And th rt embodimerr of all mann as is

allam, supreme l-consciousness.

Now, in the first. su;tra of 'm e Third

Awakening, he again explains the formation of

the self. Here though, the: self is de· ined as being

absolutely one with the limited state of thought

which is the mind ..~

And w lile explaining the Third, Awakening

f- h S ' ' ' ' · S · - hi h ~ · ht I e l V i a : : u t r a sJ

W 'ucr is c ncerner WIt

la~avopaya, the means of the individual limited

be ing , he will. elucidate I he for - ation of

individualbeing.

3 01. atma cittam

Individual b,eing is the m ind entangled i n \ ~the

w h e , e l o f r ep e [ a t e d b ' i T " t h and death"

Here, individual being has been transformed

into the nature (SvoTu.pa) of mind, But what kind

o mind. is 'his? It is no'[ the mind f i l l e , d , with

'(man.tTlab)·, the Godconsciousness of supre me I. It

is that mind which is eternally saturated with the

'im p re ss io ns o f sensual pleasures ..

This Individus I is attached to the' three

intellectual organs - mind, Intel eel nd ego, 'The

function of these three organs is as follows. First,

understanding what is to 'be done is a .complished

b y [he organ of intellect. Second, the thought of

how to do it is accomplis -.ed b ,Vthe organ of mind,

Third, the ego is attached when we sa ,"This is to

'be done b y me."

These three mav emerita are the functions 0-

the mind of that individual being, It is this mi.nd

of the individual being which is, latma. Here t h o

Sanskrit word atma does not mean "individual

b 1·ng 'IJ The w o r d a ~ t n - n a " " ' " cO'm~;:: f r o m ' t h o e . e b o l l ' l l:_ . __ ". !Ii . . ". _ ~. . - 'I~_ . :. ,..;.,.~ . . .. . ". i' v.. r . 3. ,

root ata. In grammar, the 'meaning of , a -a is

satatya gamane~"who come and goes" who is

always in. movement, moving In re eated births

a·n.deaths, 'being' born and dying again and

again." So he is who is always entangled in the

wheel of repeated births and deaths is atmltAn.d

that mind isatma~

Why does he move in. repeated, births and.

deaths! 'This happens when he neglects the

knowledge (his own real nature, This individual

being moves in vario rs wombs, b y possessing at

different times either a (sattvika) pure state of

.hought, a (rajasika) active state of thought, or a

r( tamas' ika) dull state of thought. And when at the

tim e [of death he 's situated in the sattvika state,

he moves t,o a high 'Ilife~When at the time 'of

I . earh he is ituated in a. raj'asika dispo iIon, he

ent rrs into thoselives filled with luxuries. And

when he is situated. in a t ,amas,ika mood, he enters

into beasts, trees, or into 0 her states of deadened

consciousness. This is the nature of this atma, ,~

which i s , the substance of individua] being.

On the other hand, the mind that 'has

become one with Godconsciousness doe: not.

remain in this way, He moves in his own ea

nature. This is why t ~e f i -st sutr,a of .he First

Awakening is cai:tanyam latma, "independent of

God consciousness. is the reality of the self.' So In .

this satTa", the word atma in cait,anya,m ri i.tma was

explained in such a way that you will understand

that atma is no other than God consciousness,

But here, in the present sfitra, atma is defined as a

. ruly' inferior being. This ~.s,the state of

individuality, It exu ts when the supreme bein ,g

possesses the sta e of individuality, Possessing

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this state and being shrunk from 'all sides, he

b ; di id fb·comes an rn lVl:_ ua aemg,

'You should not thin k therefore, that the

author has explained a t m a in different ways . The

explanation given for atmdin the first sutra of

[he First Awakening is correct in [hat state of

being and the explanation given. tor a t m a in the

'present su tTa is correct in the 'present state of

being, described above a, s"who comes and goes."

'What happens 'to this individual being who,

has become one 'with the limited 'mind which is

soaked in the impressions of worldly pleasures?

3..02.lfhinam 'handhaq

,(Fer t.his timi,ted in d,iv id ua l) ~ all k n cw l ,e .d g e is

bo 'ndage~

Wha'ceve.r knowledge 'this, irrdividual

possesses is bondage £0'[ him, The meaning of the

p r e - S i l e n t SU[f,a is different from the meaning given

for the second sutra of the First Awakeningwh ·ch ~~al 0 J ' . , . . . . . : ; _ a ' _ " b - , dLnL \V/' " ,_- th ,t_ ' ,1 '- J H J i : ' is , n ~n ,·m "an -::n u.~l... we Vii:: s e,e n. '~ .a

this second , s U . t r a of the First Awakening is [0b e

understood as j 'fil in,am band ,ha~ 'and aj'nanam

bandha~l uK'nowin.g differentiatedly is bondage

and not 'knowing' undifferentia,tedly is b o nd ag e .."

But: here in the present s'utra,~, whatever

knowledge 'he possesses in the state of limited.

individualitv is differentiated knowledge. In this

state, there is no possibility of possessing

undifferentiated knowledge,

Depending on the three: intellectual organs,

intellect, mind and ego, the knowledge found

here functions in three way's, The three

intellectual organs first understand what is to 'be

enjoyed, then establtsh that understanding, and

finally attach ego 'to that understanding ..And

these three intellectual acts are one with (sukha)

pleasure, (dubkha' ) pain and (moha) illusion,

,Sukha is connected 'with thesa:ttvika state: 1 0 0 f life,

du,~kh,a is connected with the rajasik state 'of life

and m ohlu i.s connected with '[he ramas ik state of

life. These three states of life are ()o'll1:trorled ' b y '

this limited knowledge of the individual being I

Therefore, this kind of knowledge causes, to

possess only' differentiared knowledge, not

undifferent.iated knowledge. W"hen ' h i e is

entangled b,y these three kinds of differentiated

knowledge, he travels in the world of repeated

births 811.d deaths in various wavs and that, in

reality, is bondage,",,

It is said in T a n t r t C 1 S , a d b h a ~ V ' aS , Q s ; t r aJ

Sometimes he is situated in the' state of sattva

gUIJ.a~At. other times, he is situated in , the state

of rajas guna, And, at' other times he' is situated

in the tamas gU,Q3. state of being, In brief

words, he is only' residing intlie perceptions of

th e glUJ,as , 'Rot beyond them ..This is whv, being

disconnected with the previous s ta te ' o f life and.

united with the next state of life, he moves in.

various. births and deaths, (Tantrasadbhavu)

This is told i11 S,pand,a in these one-and-a-

'half verses:

When the five tanrnatras' give rise to the three

II! t [ ' I ' t I · n _ ....1 dreuec U3., organs, mtet eel, mmn anc ego,

then collectively there' are eight organs, These

eight organs are said to ' b e ' puryastaka and thev

function in our dreaming state, ThisL T he five ~tniLmana,5are gt'l,nclhal r ,uuj n lPa p t t l b d a " and spnrfa, These five

t o .n:mt iU 'GS cortespend to the five' grea elements (m,allui.bhuta$). ()tlfldha

t.tlJltttllill 'ra· arises f r.om. the e l e m e n t ot earth (Prf~hli~' l 1 H l l i a n l 1 ' i H a ) " O ' : i f L d : h a

iran 1Natra is '[he home. D f s me l L Ras a tanmatra :1S '[ he res i e e nee of the

impression of taste (Ttua)~ From the element O 'f flre ( ~ ' E ! j a s . ma l l l t b h f H , ( a ' iSS~Je5

fOfd~ rulJa t an m ,d ffJll'l. RiiPti tanm ~lra ~ s t he eesidence of For m , where the

imp ressio n of f o r m resides. From the e]e'ment of air ( 1 \ l I a y u m a l ! c l lb . hu t a) rise s

~ p a , r . ( - a I~'a~motr~,pvihkh is the sensation of touch, And fin~Uy" rising from

'the element O 'f ,~ther 3 J C , r n 1 ; ! ' , 1 R maha. b hu r3 } i s ialbda ranmatra, I t b e tanmiltra ,of

sound,

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pu rya~~aka _revent ." OU fr;om getting through

to the reality of 'your self. When the ealitv of

vo - natur is ignored, th n yo ~are dependent

on enjoyment which cannot be, refused ..

Becaus of this, you are played and entangled

'b y the wheel of repeated births and death l'

Now 'you will be told how to end this wh elo'

repeated births :an.· deaths, [Spanda Karika

3.17~18)1

],.03. kaladin.am tattvana aviveko maya

Beiing unbable to posse ! .h ie und "ffe:rentiated

k, 'nowledge of the 3Jstet elements, you live in those

element.s, fto' n k a l a to ' rith f (f.larth), wn.i,ch a ' T e

the.xpansion o f t . h e ' enerf), of i l l u . s i o n (maya

s 'a k ti) .

In t'h criptures, it is established that

knowledge i' enlightenIng and a t m a 'is also,

enligh erring. I r is said th,e ,atma and knowledge

are in .eali'· y one. This is explained in thisway in,

the , S r i Vijfia11ubhairava Tantra:

Knowledge is, filled with enlightenment and

the, k 0 er i a .·~i'lled with enlightenment.

Therefore, vou can re enlightened completely

b ~ h kn I d ·· h k T ' C 'h i III~v ett er s.ru. ,W~e'·.ge or' 'r , e cnower, . IS IS

iecause in , knolwledge you wU I fin d the

residence of the ' knower and in the knower you

will find the residenc ..1 0 £ knowledge .•These are

'no,ttwo d:'~ifferentaspects of being, thev are one

aspect ··f being. Knowledge and the knower

I ( atma} are, in the real sense, ODe'.

(Vij,-·anab,h.ai.r.ava 131)1

S O l " it is said there you will find (hat

knowledge is also filled with enlightenment.

Knowledge, therefore, can only enlighten you"

00'[ deprive 'you, of enlightenment, So, the

question must be answered, how is it that in this

sutTa, y ou have explained ' [hac all knowledg e is

' bondage?

he author answers bv stating that he

accepts 3S correct the theory that knowledge and

.he knower re Ion. with one condition. It is only

to "reet when, b y the grace of the' ord, V'OIU know

this who le u n iv ers is fU -ed with. kno'w edge nd

knower, that knowledge and knower are one, that

"this" and " I n are one. b ein g, If y ou know it, .hen it

is no bondage; " f you don't know it, then it is

bondege.

The thirtv-oru e ements (tattvas) beginning

from maya tattva and ending in P ' T i t h v i ' tat'ttJa,

(earth) are the thirty-one elernen s existing in

the world of illusion. Samsar'a begins with the

e ernent kala and er dsw ~h eart h~

ln the world 'of enlightenment, there are five

elements ( tattvQs): suddh,avid:i',a, iSV.llf'tl, 5 a d a s l : v a ~ ,

and Siva.. -hese five elements are pure, The

thirty one elements that comprise s a m s , a r ' a ,

being filled with ignorance, are impure, When

'you are not: aware that everything is fi led with

divinity; wii h knower and , knowle tge, then y oulive in thes e thirty-one elements, Yo'U are .nable

to possess that unc ifferentiated knowledge that

is the actual state of these' thirty-one e ements,

When you, do not possess undjfferenriated

knowledge of these thirty-one elements, then

these elements are impure and are existing in the

kingdom of may,ct By possessing undifferentiated

knowledge, when vou are aware rhat th knower

is Inside 'k now , ed g e and that _.nowledge t s msidethe knower" chen these thirty-one elements are

recognizee as one with the five pure elements and

they are known to be divine and. a.nd to 'b e the

expansion ofvour svattlntr,a, s a k , t i . .

Kala is the. first element foun,d when

descending from your own teal nature, Being

limited bv Kala t.attva is to b e separated from

8/3/2019 Malini Oct 2007


possessing the energy of unlimited action.

Because of k a , ~ ; a :£ a [ ~ [ v a " Y'DU possess the energy of

limited action, limited creativity, And so also,

'POS~H~S8ingonly some limited, knowledge, you are

disconnected from being all-knowing, In this

way, you descend into the world of limitationwhere you finally enter into the state of (prithviJ

earth" th e grossest stare of sam s a T a..

So, in descending from your own real. nature",

first there is maya and the fi,vekancukaS'1 whtch

'are six coverings which cover your real nature ..

Then there is pUT,a~~a l (a " ,which is composed of

the five ta.nmatras (subtle elements), manas,1

l b u l d d , h i ~ and, ,ahaml ,ara~ Then there a r e the. five

organs of knowledge, the five organs of action,

and the five gross elemens,

W·hen. VOll know these el eme nts as

differentiated and 'not as undifferentiated"

I thinking th,ey' are different from, your ownnature

and not one with it, then Y'ou have descended,

Even though inreality; these thirty-one elements

are one with [hat. supreme being, still YO iU , think

youare one with that differentiated reality, On

the one hand, y ou tlrink that actually the reality

ofbeing is not one with differentiated 'reality and

on the other hand, you mink that 'you are one

with that differentiated reality, You think that

vou are one with you r own body and God is not.

'When Y'O 'U understand in this ' W ' 8 1 Y . , then, you have

descended. And when 'ylou know that all bodies

are' my bodies and all bodies are universal bodies

and 'you know you possess a universal body;

knowing, '~1rm G O d ' I ; 11

then you are t ru ly e le va te d.

For you" there is no possibility of again becoming

immersed in this, world df ignorance.

So, 'when VtOU know you are one with that

differentiated reality, 'you have come down,

Descending in such a, way , y ou are aliaolutelv

deprived of f lour real nature.That is mayd ..

The results of ' your ' God consciousness

[caitanya) being fenced in by, the five

coverings is that y01JL act m n , a Iimited way,

know in a limited 'way , love in ;3 , limited wa.y ,

Iive in, a.limited way and possess in a Umited

way, Being attached to this path with, your

organs of knowledge and organs o f action,

you are guided, 'towalk t.he: spiritual path in

a limited way,!! Your attachment to thls path,

is such that even if you 'meet an elevated

soul who desires to show you the correct

path, you, will not accept his guidance.

Consequently,in 'yiDUI' world

of illusion,where vou remain filled with insecurity and fe a .r

these, Iimitations are bondage. Here, being

completely dependent on that illusive energy of

knowledge and being without real knowledge , I

'you are continuously doing right or wrong, S o "

I being completely entangled in that fence you

become just like a beast, (Tantrasadbhava)

In, this verse in the S ' p a n d , C L Sastra, it is also

said:

For those who are fully aware of God

consciousness, all the organs of cognition,

or, . :'-:5 of action 'and organs of the intellect

lead them to that supreme state of' GOld

consciousness. For those who are not

deprive themware, these same organs

completely of that God

(Spanda 'Karika, 1,~20)

These organs, therefore, perform in tWIO

ways, depending on whether you are fully aware

lornot, Those who are deprived of awareness are I

pushed down 'into the field of ignorance. Those

who possess the fullness of awarene-ss" however,

become completely elevated,

I, (Edi.ted ' b : y ' John,Hughes)

8/3/2019 Malini Oct 2007


AI'i:ce Christen.sen

Alice C'h,riistentein carnie

alt the 'way from

Flolrida, USA, '1 0 lshwar

Ashram at lshber,

Srinlagar to learn about

Ka'shmir Shaivism at

lshwarswaroop Swami

La .shmanjoo's feet,

The conversations thatshe had with the great

5,haiva master provide

many illuminating

iinsights lnto his life as

we'IIIBS various aspects

o f K ,a shm i,r S,haiva.

philosophy and its

praxis. We are gra'teful

to Ms~C:'hris ' ienslen for.

giving u·sthe

permlsslon to use this

material 'for the benefit

of our readers. ~

EIG' .

States ofMind

AL CE':What are the states of' 'm'~nd that are observed b 'Y Yogis7

LAKSIHMAN}OO: 'Yogis have observed fiv,e states of mind. And

those five states of mind are called kfipta, nlu~,ha,v i k s i p c a j ekagra ,

and niruddha . ' K s i p r : a is that state of mind ! concerned with th e

ordinary pe:rSlo'n,~worldly man,

ALleE::, The common 'man !• ~j

LA.KSHJ+dANJOO: Common man, That is , ksipta~ K § · i . p t a is that

state when the mind does not rest, it goes here and there" astray,

always. Sometimes this, sometimes that, it thinks. And. those

thoughts are.not connected wi [h.each other,

. . . .

LAKSHMANJOO: Unsteady mind, This is c·al1ed.l<sipta. And

this has 'no connection with Yoga, Yoga has nothing to' do with

this state E lf mind, The next state is calle: mu~haj Mu~ha is just

slept mind, when you are not conscious, Your consciousness

ab sol u tely fai ls.

.ALICE: YOI'U mean unaware]

·LA.KSHMANIJOO,: ' Unaware. Unawareness shines everywhere,

.In.ma~ha yo'U don't know what to say, you don't remember,

'I

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memory is lost, everything is lost. This state of

mind is called mUld,ha" And third state ofmind

I is called v i l , s · i ' p · t a " Vi'ksipta is that state when a t,

Yog i is meditating" but 'his mind is not stable.

His 'm i nd . g oe s astray again and again" although

the 'withdraws 'his rnlnd to his own meditation

center, But still it goes outvagain and again ..

I And he has to withdraw it every now and then.

.This state of mind is called viksipta~, And this

state of mind. also has nothing to , d o with YOgH~ ,

This is not recognized by 'Yogis 'as being 'part of

Yoga . .

: ALIICE : Eve:n. though they're practicing

I me d itaition even though t - "I P - Y ' " re,saving they'rQ'. -. _ ,". . - l L . , _ _ . ' I ,. """" , .' 'Ll!. - 1 , 1 , . _ ~ - . '\,.! _ ' N ; . . .

doing Yoga, it's. no 'U8e at all,

I LAK .S 'HMAN]OO : NOI U~H:~~ec ,ause ' it is

v i,k si,p ta ,_ it goes again and again astray' and

there's no stability of mind,

ALleE,; Y(]U could say almost a wandering

mind,

L,AK.S ·HMA·NJOO: : W'an,dering miri d .

~anlder: ing mind but withdrawing He is

'meditating] 'he,withdraws, but it does not stay,

This is l J i k s i p . t , a . Then the' fourth state of mind is

LA.KSHMANj,Q'O: Yes . S,ump'f 'aj 'nyata

s l 1madh i is where [races of objectivity, traces of

thoughts, remain -- in traces only, Thoughts are

nowhere to be seen there, But there are traces,

Traces remain therevThev don't vanish, This

state of Yoga is called s:,am.prajfiy',ula samad'hi~Sam.prajn.ydt t l s ' ,amadhi is, in other words,

savil(alpa samii 'dhi~ Samadh i with v i l t a l , p a s ;

s l a m , a a . h i with thoughtsv with impressions of

thought,

A.'LICE:' I see, And the S ' i u m a , d h i '~J1.atth e 'Yogi is

looking for is with no thought. With silence,

LA.K SHM AN )OO : W ith silence, v e s ,

ALICE: Swamiji, 1have noticed in India that

when Indian people try to meditate their mind

goes t,o a ri ual prayer, No one seems to be

teaching that silence be in the. mind for

meditation. Is this only found in the secret

teachings for very special students?

LAKSHMANJOO: Yes, yes. Yoga is not I

everywhere tlO be found, The techniques of

Yoga are very rarely found in India, But these

I japas and kir l lms and all these j apa rituals are

fo un d e as ily , everywhere.

called e l , a · , g : . Ta.. Eltil.,gl,:_,fais when on e unminds A-LI' C - c ' E " A' d h d i 'I

c , . • ' • : .·.··:n.~ tnev BIre represente •._.sometimes

mind. But here to be cautious, he has 1:0 b e

aware so that it does not go out, But it does not

go out. It remains stable. on one point, This

f- .. d ~ i ' 1 1 d k ~ This i dtate 0 'm10" 15ca er €I:'agraj ,"'IS lSI connecter

with Yoga, This state of mind, eka'gT,a, isrecognized as the part ofYoga , bv Yogi s , Bu,t this

Yoga, this, state of mind, will sentence Yog i to

s ,ampr,aj f lyata s ,amadhi , 'no'[ aSlam,p'raj'fL,yata

saml l ' dh i n~

A ' L ' I ' C " - ' E - " C o , .: , . . ', ' ' . . ' , - . - - - , d - . , : . , ri]» th .-:-.tv r , st: t· " , · · . 1...-_. ." ··an.YOU: eSlcrl e . ,:es'e WO 5 a e . . s , . ,

LAKSHM A'N JO 0:: They are a part of Yoga,

but they are 'not reccgnized D iy thoseYogis ,

ALIIC·E:: By' the rea] thing ,~~,.

LA'K,SH~NJOO': Yes~,Real thing is just

s ilen ce of rn in d. W'hen there is silence of 'mind"

that is Yo 'g a" ~It is said by Patafi jal i also, "i¥o',gas

ch,itta i l } " r i : t t . i : n i r o d h a " ~ , . ~ ) Yoga means when mind

does not function.

8/3/2019 Malini Oct 2007


ALICE: Swamiji, do you think that a person's

diet wou ld a ffe ,c t this, 'the silence o·f the mind'?

LA .K SH .MAN jD O:: This affects. They must

have sattwic diet,

ALle'E,: Do Y'Oll think a vegetarian diet is

nece ssarv?'. ". . (]Il:),. I , , ~

LAKSmtAN) O IQ ':. Vegetarian diet is 100%

n ec essary ...It is s aid " u'Wh,e'n you r food ispure,

then your mind becomes pure, And when your

'mind becomes pure pu r 'I' tv of God-, . . 11

,CO"ll.SC10USnessappears.

ALICE: Swamiji, have you ever seen problemacome to people who attempt Yoga procedures

without taking care of these disciplines in diet,

'and other ways?

LA'KSlIMAN}OO: I have seen many.

ALICE:. 'What happens to those 'people?

LAKSHMANjO,O: It becomes useless. Tl1at

effort becomes useless in, the end, Because they

d '0 " ti"lIc h 1 "eve ' ' I I ; T l I . . r h · , a t W i - : :i I i ~ to ·. a c ' 'h l'gV a.· d ·_ _ ' !till.:.: ~ c l l ; , . , . . "V¥ :: I.,".: Ci.O ~. , , ' ! i, . . .. : ' . 'b. ",

.ALIC'E: S O l the'y'are just talking,

- ~

LAKSHMANJO'O: Just routine, like this is

Yoga t" j u s t ' [ ik'erout ine,

AL IC E :, O f these five states of mind that you

say can be observed by a Yogi, how' rna'n'v I O £ '

these five states ofmind are concerned with the

world an d how many only 'w ith, Yoga?'

LA KSFlMAN] 0'0 ':Wo,rl,dl First three states,

I l ( s i p , t £ l J ' 'ma~haJ' an d v i k " s i p t a , . , These first three

states of 'mind are concerned with the world.

And I~kag'ria and niruddha are concerned with

Yoga?'

ALICE: S,wa:miji, can people who s trug gle to

reach these final states, in Yoga, can th,ey' still

'LA.K :SHMANJO 'O : The y can, function, This i s .

the greatness of Yoga .

ALleE:: The.' .'s what Iwa,s hoping you could

leay ' b e ' .cau c e o sorme ' p " ' e 'oP 'I le feel that V g ' t 4 ; ! ' can t't~ :~ c . _ _ ' , . . ' .~r .:.:_ I~ l . : " ' _ '_ l • ~ L. I_ ' CIl. ~_ 1. , . . ' . l.g~ ._

function in the normal world.

I LAKSHMANjOO: Itis not to remain in cave,I

almost unknown to world, 'You have' to come

out and see th e glory of God and try tO I make

others tOI feel that God, YOIU, have. to come in

O I U * "W · ard w o irld~ V O - · ' · I ' U . h '· ,I"lV:'··;!:lI to e le v a t e ,- , "p t:,lo 0 ' p l e -J . . . . . ' " . ' . " I ,} I. _ D..~ .", . l-. aJ' '.. - ....... .".. I!l,

With'Qut elevating people Y'O'U cannot b e

elevated, It is said in sh,asltras also, "Those Yogis

who elevate only themselves cannot be

elevated, at all. Those people: who elevate

themselves and try to elevate others, they will

b 1 r - d th elv. n! ;I , 2 Q , V ' , , ' a l ' e " - aim~ V:lf!i~'L,I!6,.·. __... 1.. ..'\".0.1. !. ,J ' . . ' . " ,, "," ., ;; !,~ ,

AL ICE . : T he y 'must work with humanity,

'L AK SHMAN JO 0 :' YestWit 'h,out that, nothing

w ill b e done, nothing 'will 'b e achieved,

.A'LICE:' Sometimes] 'have seen in India and

the United States the idea that if one would be

great Yogi, o,n"f'must remove oneself from the

world ..

LAKSliAllANJOO: No, the spiritual world "is

not selfish world" It is universal, Spirituality is

universal. It :ismeant for universality, It is,not

meant for only one individual, that he 'will

b h , . k dth ' I . [ ' 1 ' v' ' 1 ' 1Ieeome ae Jivanmu't,a, anc that ,S au v rou wil

never become j i vanmuk, ta i f vouwon't elevate

others. When vou are treading on the path

spiritualtty, y ou have [0make others follow you~

This is the reality of spiritual life.

ALlC E : B u,t there is a rim e in Y · ' Q u r training 'asa, .

'Yogi when you have tOI pull, back a little before

8/3/2019 Malini Oct 2007


LA_l{SHMANJOIO,. That's true. Th.at is true as

long as you are n ot fu ll elevated, tha YIO 'U d .~not

have to come in world~i ou must b e f 1

elevi ted 'yourself .uc then, when vou are

eleva.', cd, then you lean elevate others.

Otherwise iwill bec.ome just like that saying "a

blind man leads a bl ind man."

.AKSHMANJO'Q,: Shaivisrn has explained

the states of Yogis in four sections, Th.at is,

there are four classes of Yogis, First if for

beginner, and then onwards there are three.

other stages of Yog is . ._e first class of Yogis ] ,

that of a beginner, is cal .ed sampTata Yo gi, T he

sampf"lata Yogi is that Yogi who f, ceived

di: ections and any initiations from his master

fo -practicing and meditating 10 '11 Yoga, That is

.0 ': aintain awareness of one-point edness,

This is cal led sampTa ta Yogi . He has obtained

the teachings from 'his masrer. Of cou se he is

practicing on it, say in the morning and in the

eveni ng, but hie ha not achieved ' anyb -" 1 f h This i hu stanna progress rom t . at, ..ns is t ..e ca.se

with the Yo,gl who iscalled s a m p ' r a t 1 a Yogi .

There i s , a second class of Yogis called

J(hatam,ama Yogi , The khatamama Yogi is that

Yog i 'w ho, after getting initiation from hi _

master, meditates wholehearn dly d.ay and.

night. and does not 'lose even one breath

without awa~en,ess of one-pointedness. 'He

develops one-pointedness hroughout the

whole day~ Although he is doing his worldly

beca .sehe isa the path. Bu at the same time,

he has not achieved wha was to ' re ac ..ieved b y

practice of Yoga,

The third sagle. of Yog i s is called s i d l d h a Yog~.

T.he siddha Yogi is . thar Yogi who after getting,

initiation and after practicing day and night: on

hat one-pointedness, achieves some spirrtualI _

progress, 'That is, God-realization ..B,ut not to

that extent, He' achieves God-realization and

at the same tim knows that there are ignorant

persons also living i. n the world.From his point

of view, he has achieved. what was to be

_chieved, b u from unrvers I point of view, he

s es tort re, sadness in other people, e (CH:'!'

not harmonize 'he' universally wi th his 'OW!l.

natu re, So that is wh)r 'he feel that there a e

ignorant persons also living ln this world ..This

stare of "togi is called s i ddha Yogi ,

.And "hefourth stage of Yo,gis is called su ,s ' iddha

Yogi, The susi ,ddha Yog i is 'hat 'Yogiwho, after'

realizing the state of God-consciousness, can

make others also realize this sam e stare ofspi itualitv. She achieves powers of Yoga, she

has achieved everything, and she is spiritually

great, Itwon't be out of plaice to mention here

that ' s u s ' ' ' . d d h a . Yogi can _iberate this whole

universe. An', . a _' th I same time susiddh,a Yogi is

the Yogi who can uplift mankind, Susiddha Yogi

is a boon for the wo ld. She is the delight of the

wor d, she is p ide of the ' orld, So sus iddha

Yog i is the last ,ofYoga in our Shaivlsm.

A.LlCE: [ridi g in shikara past Shalimar] I

8/3/2019 Malini Oct 2007


L,AKSH'MAN')OO: Ye.s , His q ue.en , I Yoga increase hear ill body, S ,O it s ub sid es . W e

Particularly Shalimar fo'r this queen.

ALICE:' And he, 'wasa great lover of f lowers"

LAK SHMA :,'JO O:, Y e s , he 'w as ,a great lover of

nature,

ALICE: In, Kashmir the fLo'w,ers are blooming

everywhere. It's s u ch , a delight,

LA-SHMANJOO : . And this lotus ~OrlJS ~

ALICE: Yes, the pink. lotuses are beautiful,

don't recognize heat for Yoga, So they have

selected this range for their practices, And in

[he sarne wav there is plenty of water, there are

roses, there are lotuses, These lotus leaves- they

are in water= but they don't get entangled with

water. TIlley are absolutely away from water,

The water does not taint them.

AL ICE :: T ha t reminds me of the Gita where it

says that as a lotus leaf lies untouched Din, the

S·: ,~" kn I' ~ d th v m t I water, that's how the Yogi is supposed to be in'y lou .. ' . 'ow notice. t· ut rogts seem ,0

: have a great affinity fo r water and for lakes; the world.

I hv i hi 7W Y lS t l18~ 'LAKSHMANJO,O': .And this lotus vou find, itI

LAK.SHNlANJOO:: Because' it is not resistant, fu g just like the lotus that y'ou find in s a m , ll ld , h , i in.

It has no courage to refuse ..

ALleE·: .thas no resistance.

LAKSHMAN)OO: You can dive, and it won't

say No, Itis soft".

L A K 'S H M 'A N ' J O " " 'Q " " ' " T ' h · -. , . . . . .- . iI: ' ·I··_" ·· '. , ; 'I '

. , .. '. '.. I.... . . . . .... . ...• ere lS n .o courage ..

ALICE:Wha ever you put it in, it. takes its

shape, I see ..

'LAKSHMAN,JOO:' Because earth

yie td j .ng~ soYogis love the water,

ALIC E :: 'B ec au se it is yielding. Swamiji, Yogis

and Yosa 'have been connected with Kashmirh

and the 'Himalayas for thousands 'o f vears, C an

'y'OU tell me why? What attracts them here?

•

is not

your heart,

ALICE. , : Swamiji, these pink lotuses, th,e:y are

always connected with Yoga, What is that:

con..·ne"tion?. " . 1 . . . __c. '.' . I . , _,"

LA'KSHMAN)OO:: Connection is- [hey

I bloom in sunrise and when the sun is off, d1.ey

are closed ...And

in internal field. of spirituality,

the sun is said te be the life-giver of incoming

and outgoing breath, this sun,

.ALICE,: Ram ,

LAKSHMANJOOI : Ram, And then in the

center of vour breath" that lotus in your heart

blooma, shines.

ALICE: , And the lotus in the heart looks just

like the pink lotus on the lake'?

LAKSHMANJOO = Atmosphere. Cold LAKSHMAN)OO: Yes.Absolutely like that.atmosphere.

A 'CE: They like cold ..

'LAK S,H . ,ANJOOI: Cold atmosphere is

advlsable for Yoga , because the practice of

ALIC E : 'Y o'u have seen it like that?'

'L AK 'S HMAN JOO : Y es,~ have seen,

Ilnllllll1lllTa be continuedi

'I

8/3/2019 Malini Oct 2007


This sabda tanma·~ras is it the same as I Joac'bim:. Penetrating,

I Swamiji:' AJJya,ana i s g i vJ n g you. some life-fullcold

sensatton. Wll'en you are dried, dIyn.ess is removed 'b v

this element of w ater, A nd d r a . v , t ) f 'upam .ca" ~'[gives y ou

moistening, it rnoistures y c n J I , it g w . ve ~ y o u iUU

John: Wets VOU~

S ami ".'. "~ . , - . w · etness and aives Y''OU l if e a lso , coolinaWW:UIJ ..i i i : m '!I.. OJ 6 . 5

~ife.

B , h . u m i r ' d h aT ik ii ~earth is dh.urika, earth w~t hol,d 'You" .I f

,the:re was '110 earth nothing will be held, Bas. Thirty-six

elements are finished ..

Now the essence of these thi:rty~six elements he begins

D · 1 i ! ' k ' · 2 · ( : " 0 . . 0 . ' O - : : :' · ·O · ' " ) I· t ···t~~ 1& _ ~ .'.: .' j;. ..... , .s ar

John::

s t " h , (I£ ' £ 1 i,t" r

. '. d S hI ~ !II . . ", ", ~ . I ! ! ! ,_ . ,. ., . .. .' _ • " , . _ " ., _ ' . : .. , . I'.

,Swam.ljU No ItS, not sph,o~,ai. s p h D ~ , a IS create , . _ p a ~ a

is created, S ' ' J 1 u ) t a is experienced, §abda ,tanmiitra h i, nott"'

experrenced, it is gone, Itis stored, locked, 'Youcan't see

s a b a , a 'tanmdt·ta~by-some i,~"~;;ii~m

John:; S p h o , t a y o u a ls o can't see" 'but ofcourse, y ou

can experience it.

·Swamiji:. No you can experience that. There is a

difference be tw ee n s p,l1 uJ'~ aand, s abda ttlnlnli'tl'it And

afterwards 'Y'OU have to find out there are five' gross

Disk 2 1(00 : :52 )A k a : f l l m t l , 1 J a k a : s a p r a a a m , va,~,hJ s a m J i 1 J .a n Q . .m ,

Agni ' fdahaka~ p l lca l<a!a) s a l i l a m , C j ' p " d ) " d : C a m

D'ravarU,pam c a ~ b h 1 1 lm i T . d h l i - r i k a : ,

Joa.chim:

Swanriji.,::

Swel l ing,

'Not swelling,

, A . k a s a ,= ether, wind, f ir e t il nld .'water and earth these five

elements A k a s a m a'k~lia,i~meant for av!akasapradam [0

give y ou space, '[Qi walk 'to'm ov e. If there was no ak , a sa y ou

c ou ld n't m ov e your h an d ..Y o u couldn't move v c r U f arm,

You can 'move y ou r arm only when there is space, So

al,a;ia, the a ' k a : s a gives, ' Y ' O u , room

A kas ama va kas ap ,r ad am a va kas a m ean s room , it gives

you r room. Va~l'u.bsamj i' v, anam, wind gives y ou life, va,u~s 'a 'mjlva'nam. Agn~i d a h .a k '£ l ~ fi re , the element of fire g ,i ves

yo'u. heat and buming sensat 1on,..,P'ifcakasca and cooking

also .. Cooking is done, y~u can. cook things with the

element of l lgnt ,~ S,alilam l apydyakam dra.v 'urupam Cja~

s alfla m a nd the element of w ater is ap, ' l fy ,aKam, l ' t ' w , t t l

I give: you l 1p ,ayana. A p " a . , a n , C l is i"~~

·hh-· ~"'kWTt ..t.15 StO •..1 , , "

D IP k - 2 · - · ( 0 · - 3 - · ·2 ' 8 · ). ..S -'./ .,., ':_ :

,yatha: n : ' j o g r o c 1 h a b i j a s t h " a b saktirupo mah,adrumCI~1

fClrhd hridayabijas' tham v'i.s,vame.taccaracaramll

(flo ka 24 'jrrJ m .P a ratrrrhi."ik a~)

N·· have to understand that these thirty-sixow y ou

el1em.entsl are classified in three sections ..These thirtv-

I six eleme~ts are c~assified in ~hree8ec,tions inthe field ~f

manttas~,In the' field of sacred word. Sacred word ha s

diges ted. these thi r ty- six elem en ts in , its body-aac re dI word, That is m,antra, and that ma,n't'ra is combination of

Swamiji: : : No, it is notmalinim,atrik.a ..

un it is s,alt~~,para b' ja, it is su prem.e para , b J j a ~ It 'i s not

destructive ma'11tra~ it is creative mant'ra ~u.,·winds up. It

w in ds u ,p the whole cycle of thmv-six elements. It shows

y ou the trick how to wind u :p all th es e d irtv thirry-stx

8/3/2019 Malini Oct 2007


iii

elements in at d rest in the elern nr 0 S i va taLtva ln the

end, So.it 1 .5 not x ans t . n m . l · is 'h.'

Stephanie: . in' lin up,

Sw__ .iji: Winding u·p..

.'.tephsnie: 'Notdes([uct~on yo _said.

D'ISk 2 ( 1 0 7 : . 5 10)

ya[na gha~~sa rt lv.adfnam mridv ikaTanam

paTam-aTthikam. rupam mride . va .

Swamiji1

Joachim:

Ernie:

I[ isnot actually destruction, ir isjust n...

Tk ' " ' k1; . in ..a :c . '"

Contraction,

Just as gha~asariiva,dinam j' st as, H.ke a gha~a , ,ghata

means.

Jug~ ,

p' .r ?

No jug, ghata-bowL bowl shape jug

J ~ . c -,om :

·tephanie:

Swamiju

ghata~

Denise: Like those sadhu:s Icarry?

No not,

Cl .ay.

S~<l~

w,amlJl::

Joltn:

Swamiji: Clay, made of clay, That is gha ta in wrucl1

y ou put, ghata ·~s,ust llke as you see when we pu t on jag

havan] ceremony we put those wain ts in rh It)that is

ghata.Denise: Like you store flou'r and those things,

Yes.

Sw,amiji; ".~~. taking ack con'l rac tion ,,·,n

Con trac t ion. As a tree in its seed, as tree.icontracted in.

seed, big tree.

Y Q , t . h a n,agro,dha bijasthah-he gives 'his ,xamph:~-yath~a

R)'agrodha bi jas thab just as in. the 11yag1odha bIJ'ct.

N y a gr od ha l is called fi g tre e .,',..~you know ' fig tree" fig

tree? Fig tree is a great tree" rile' t unk of fig is just tell

times bigger than chinar tr e, b ig chinar . re ., 1

I produces these ~~,,~~

Joachim: "cots going down frombranches,

Swamiji: ~.....going down, and go on, go.011.; and that

t U .r be com f .big" The girth of trunk ecomes v'ery

big. And you know the seed 'he seed is this much, v'ery

1i-.le the Sf d of hat fi g tree' is very little ~And YOli se,

in that tiny small seed, particl ' o· seed, the fa.ktirupo

Tnaha d f~ mab , tha strengtn of producing seed such a b ig

tree isthere -rhat strength.

In [hi' sam way, in, that sau~ bfj ,a~parab ' l ja, this whole

universe of thirty-six elements is resic Ln g ln th at ,b ij '" (1 , ..

satt~ man,tTa.~

Disk 2 (07:03)

't;;amna~tljtnya lJ,arabhafJarikarupe

h r i d a y a . b l j e ' ntarbh·u tam etajjagat , 1 ka th ,am

In '[his way parabhaffafika Tup,e hridaYfl,bi je, this is the

hija of hear ~ [his is the' hea t 1 'nan' ra, heart mantra

means this is theessence of allm,antf',5 ""~,.,what?

it is more than aharn , i.e. 5,au~~ It is called, it isI

n om Jn ate,- -as ···nD lo you understand]

~ , H i, . paTabha~tdl'i l(a,. In that mantra antarbht i tameta j jaga t

this whole universe' consisting of thirty ..six elements is

residing is situated there,

,Ka tham. ~ " , ,,ho 1

S ·i'wanuju

Denise: Those storage pots, y,es?

Swa,'m'"j::' Yes, n . ' . . . . lade of clay. Thi t is gha~aJ and

sarava is plate, That in wh~ch we take k k e e r [rice

p1udding] afterwards .. These are m r i d : v i k l a r a 1 these are

chang 5 0 produced b y lust earth=clev,

Wl~at isthe essen -e0 all this?

Essence of al] these pots and these plates is just c la y , 'y ou

know ha c lay.

John: Yes~

SI;!;!! '

....am~rt: Y a t · h a : v a , 0(just like uu

Disk 2 (0 9 ::2 ,6 )

yatha, va ja ladid,. .av~jat[ndm '1J icaryama~am

vyavtlsthi ' tam 'fii,pam jalttdiamlinyameva bhal.lati I

JU5t 1ik e ja ladi d r : a ' v a " jati'nam~ an d tho se things wh i c h are

produced b y watery substance: for instance.jce cream,

cold cream, coca cola all these things, he substance of

all these things i s J u s t wa te r . .I n t he ' s ome way ~ ,~ .

DIs ,), 2 (09:59) . '

tatha: P r i c k i ~,ad ima)anE"i 'na rh, tat,ttpanii:rn. satat'tvarh.

mlrnams ,manam sadi l ) ' eVa b h a ' v e t . "

~i'. 31~these elements from Pr i ,thivt ' [earth] right [o maya " ' .

8/3/2019 Malini Oct 2007


Ex istence is sa t~sa t is ' e x . i s rm n g , . 5 'G . .

He classifies this sau~ b r j a in three sections. One Is sat,

another is au and another h ; visarg:a [a~l; sa,t~ au an,d

tJi:rarga~these three sections.

The first nart of s a w n , is StU ~ and next PI~,f[of sQ,uh is au-au!I t

How many elements are th,ey?'

J h<

",, ,, - -.- - - iii, o a ., c, lm.~

l e-d-f- t - ' U = a ' = f i · ~ r - i = l i - l ' r . - , e - a " - o and' "';~J- fon i r teen th vow el~ ~ _ _ !V Ir _ _ . • _ . _ _ __- _ " , U~ i!, , ""'"..... , ' '......1

au and the mast uiSQ/rga is a~".And these three. man~1"as,

three parts of mllR' trasl digest aI! these thirty'-s:ix

elements, 'respectively" First: the thirty-one elements are

digested, thirty-one elements ale digested by this first

word,

Whi,ch is first word]

S'- h ~, ~'1

tepl am e; .:la '.,Swam.iji: S a t .

And. , s ' a t is 'not actually s:af~,hat is 'wh,a' t he ~,aV8: :

' C D " " ' k Z C ' ( ' I · ' Z · - - 1 . 3 1

. ) ". -·.,IS.' /..... ./,:2., .

t t s y , l I P , j p c r d a s y a n~:fQPyamaT.lllm Idhu,tvarthvyaii jaJ<am.

'h + . ' ~ ' • . . . . a · · , " p r~ 'it· -if " " " p h 1. _.f'fUt.,alam 5. _ m lnsrUy,a·raKrh"~maa;rarua._;: 5'£1Ka·'ra

evava5isyate~

If y o ur le av e th is ~ ~.

You c al] its ,uff ix at pfefix~prat'yayCL?J o 'h n : S u f fw . ; x . ,

S;wamiji,: Su ffix. -

U~ it is with sufftx, it i s , ad justed with suffix, sat-sa an d

at.,=tlt is suffix. Suffix i. 8 meant only lust to utter tt .

Otherwise there is s 'a only,

If-you remove th is suff ix what will remain?

J hi I Soate . .1ml . : c > a .,

Swamij:i:: , S ' a on'ly ~,~, that is what 'h e s , a Y S j

A~",papi 'padas,a n·i.rilpjfa.mii i;l\affl ,dhatvattJu\l v ,a iij akam~

,Dhatva~tka1lrytt,fijakam that is created b y dlu'iBvartha" the

meaning of verbal root, asb 'huvi~ as is verbal root, In

grammar it is called, las,bhuvi, as is 'meant for bhuvi"

existence, That which is existing i s , called asti , is

existing,So leave that pr;a"a,t1;-su'ffi 'x aside) what. will remain?

There 'will remain only s a . . And ,s a is i.,~ 'have you got- -- - ~17( S ' - . .~ , . . · . h S - 1'~' 1· Iii~.. h ; t )penc.l ~ . .. -WaIOlJl1 w r 1 . ' 1 r e s to : ,e~··:~rnS'KTI.t .etters s a - a u , - _ , . - ',M"

B a s , , ,

These three rna'lee s a 'u ~ ~ " . ,his is mantra, p a f ' a [supreme].

Thirtv onte eIements are d l ' g Q l l iL ' - t ~ d ~V this mantra r ' l < " n ]I.~ L < t- " , . I , , - ".1.', . "- '1II.4:f. a~" _!~ g '_L' D I .,1 I.{~. , '. a l~~ I '

and this three elements are digested [in a'u]~ and one

element is digested in Siva. and Sakt.i [i.e, , a b ] ~ S O l there is

I!

Disk 2 , (1.4;57)

tada.n,r arga,~am,ekatr ith~attat v am , ~

In that you ha .v ,e to find ou t that thirty-one elements, ar e

ldl .. h f" desn t.ugm t rat . ',rst war, j.'

Stephanie,: Sa~

Joachim:: . And au I S for iuddha tJiaya tl1ttva~ 1 S v . a o r a

ta t t" V ,u1 sadas i\1 a ta t : £ l ; a ?

Swanl.ij.i: S C l c l a - s ; i v a ta'ttva y e s "

Tatab , p a r a rh'l abovethat, above that state of mantra ,.,,,

Dis:k ,2 (15:19 )

tatab p a Tam S u . d n a : l lid:ll'esv,ara,~ - a d a iiVltta i~tJ'a'n{ j n , a na.~

k r i , a s a ' T t 1 1 J i sakt iv is .e. ,atv ', tl t tu.tkaT,ebhyupag,a,nutra, tu~

I,,"" s u d d h a v i d : : r d element, element of i§v£[,ra, an d

,s'ada.fi'va~ these three elements are jnanlJ..-kriYll sarat l i~_;,

_, the essence of knowledge and action, Sah l i vi'§e~a:tvdJ" " . ~ .

they are Sakti , they are the embodiment of Sakti~

'W1nat t~he embodiment of nara~i.nd.:ivi .dual?

Embod imen t of nara is.i;

John: Thirty-one elements? I

Sw,wniji~' Thirty-one elements. Embodimen of

S ' k ,; " 'h 'I • S. . . ddh 'd ~,4 d,a,.:ti 1S t ree etements 'I i.e. .... ....__la'llI·. , a ~ ,L:rvar'Q,. an .

s - , a d a : J i v a " And S'akti and Siva is U~

Stephan ie: Is 1 J i , $ ; a ~ g a 'r

Swamiji; ,U that is v i : s ' a r g a [ a h ] . Visarga! i.e.. S'akti

a n d S ; ~ t J a , n s t h e embodiment of S ' t 1 V a .So the Trika s y s t e m

o f K a shm ir S haiv is m i s . combined with Nata, Sakti and

S i 1 J a ~

8/3/2019 Malini Oct 2007


. sk 2 (1··.6)

araiaktl~s atmakam trik am ,..

~ i, Y 'U '" i[i f i nd in Para1Timsika Vivaran ~.

So [ is IU k s r e hat three-fold eleme nrarv wo ld is

di.gested in auka:Tu f

aukara, [the l i e " er au].AukaTC1 i abhy t lpaga maTUp,f.-{lbhyupaga,m a T u , p e :

acceptance, it is just acceptance. Iis,nor in thirty-one

elements. Thi t ty-one el me nts is sea tered, thirty-one

elements are scatter d, so thev are not accepted ..Whell

you ace pi: it you keep it, yOLl I igest it in your nature,

when you accept this,

Accep nee ls the thing']

You , have to acce t t its' you 'have to digest it in . your own

nature. You will dig st it :"nh; in suddhauidya j rsvara anc

sada:fiva~:hat it abhy t~ (Pagama~ A,bh::tupaga.mu is

I acceptance,

Do you understand cceptance?

Disk 2 (17:17)

a7lut ' lara ~aktinil.ll!· en · Q,rbhutdni/at .ab paramurdhtJ ' i idha~,

sr i ~ t r a , p O 1Ji~arjaniya~j

Sa a ' 7 T O O r b , h t i , r a n i , they are residi ng there [in au].

Ata: parcnnJ bove th i. t1rdhLiidhatl r i . ' $ t , i fitPa,~:t the

c reative en rgy and crea tivie ene rgy~One' crea ti ve

energy and anorh r creative en r g Y 1 i.e. creative energy

towards upp r creative energy, laud] lower creative

energv, i.e. visaTga E a h ] m U . er cr ative energy is, of Siva

and lower crearive energy ws of SaktL And oth are~

combined In I he cyc~e of ,Sill,(L

First is i.n th: cycle of 11a r a [ s l a ] , second is in the cycle of

Sakt i [au.1 and. third is in cycle of,Siul1 [ a h ] .

A ; ta ~ p ar am , uTdhua.dha~ sr,i~t,dru,pa~! so it is this creative

energy above and below, Vis'arjanJJtl~~ that is uisaTga)

two points.

Stephanie. Saub·,

Swatnij'l,~ Sau~ rnantra.

This isthe essence ofTrik .

'Vi!v,a,mayo v i s 1 J Q t t' ~ r ' {1 a ic is vi§vamo);,a- niversa] andl

h . ' yo ,n ,d universal [visvottfT"a]m

John: Immanent and transc ndent,

S·.,~

.:'wam'lJ'1 E Yes,transcen ent, yes,.

D I! k 2 ' ( :19 ' 06: )S.'·~ .. ' ..:,.... - ,

, P a r ' Q : m a S l t l a ,

ft'o4aya l)iSTil nt i t,hartdtVGfn n · jasva,bhlavab

PaTamaSiv ,a eva, 80La d Siv,a, PaTama$ i v l l uda:ya 1Jisrlinti

s, thana tvat h is the state of flow ng out Ian.'vi!TtInti~ resting,

J oh.n: At the same tlme,

S~~~

WamlJl:, Flowing state and! resting state.

Disk 2( 19:2,9)

Idr!5am hrida:yabiJ~am tattuato y o v e . d a siamavi§dti ro.

sa paert l111 -T tht t to dlk~i tah pra1J,ln dha'rayan

lau k i k a ! la d v a r ta rn ,i i no

This essence of all 'man[ras-saub mantra- i f it. is

perceived insamddhl .u

You perceive ' hi s s l € l u Q , h r j a in s amadh i only in the state of

}ag;adananda-this saul: b 1 i j a .

I••• whoever understands this bIja m , ~ n reality of s , a m a - d . h i p

and he 'wilfg'E[ ell ry also in that 'a paramafth[o dik'~'ita,~

he is inreal sensei inttiated. , P r a 1 . 1 a n dhaTayan no rnatter

if he breathes like ordinary' being inthis world, lauJ,:ika

vat va.ftam a·no~ ,no matter ifhe has got appetit , if 1 1asgot

[0 go 0bathr om and urating and e erything -a 1these

nonsense things 'he has [0do-no matter he [, S divine.

Dlsk Z ( :20 :. :33 )

ii i anm u l( c a .n e v a bhavar·j I dehaptl j'

pllf'amafi uabh > a ~ t ara ka ev a b ha1 Ja.ti II

Whe,n at the time of leaving this physical frame he.i

becomes one with Siva.,

ere ends our ~ectu,re'~

Joh'n: W I a are. these thre verses here on,

this]

S amijit

JOh 'Rt!"' ..t !

'What ""'~hree verses]

Unless my book is wrong?

SwamiJi :

John. :

Swamiji:

These'?

W11a .. re those?'

rhes are created b y " " "

C U· ii, a t Shai F llo hiourtesv ..nrversa o sarva r-e -' ws' ip

'"

8/3/2019 Malini Oct 2007


·.UN((Fr

- ' H f t I V I . . , M

G N U R f t .

. ebahrata Sens arm

( i B H IN f tV (1 G U F T ( 1 {1 N D

Deb abrat a Sensb arm a

G ·NO RAN ·C E IS A TRU TH that all human beings

'perceive in their life in this world, All schools of

Indian philosophical thought take cognizance of

-t ·tence i d d ·

-

t'h ~t

is eX1S en ce In man ana ·...S,C l lSS1 's na ure a s , - .··ey see t ,

recognizing thai ig '0' ance is universally perceived 'tID

'be he cause 0- man's bondage in. his mundane life. A.

I brief survey of thl' conceptualization of ignorance b y

orne representative 0", tho" .ox schools of Indian

phil. sophy on tho nature ...f ignorance will help in

assessing the unique contribution made to the subject

hV the most Illustriou . xponent of Kashmir Shaivism,

Abhinavagupta. 'We shall begin our study with an

examination of how' the Nyaya and Vai:se~i ' (a schools

conceived it, Because these tW'OI schools have been.

assigned the lowest position in the hi rarchy of the

schools of Indian philosophy by a well-known Advaita

Shaiva writer, Kshemaraia, in [his PratYlabhijnahrldayanl

(Sutra 8)" where he . says: tadbhumika~ saY1)l ldarsana

s r h i ' £ a y a h , ~ "the positions of the various systems of

philosophy are only that." ... e Nya.ya- Vaiseslka writers

concepti alise ignorance to be. merely negation or

absence of Knowledge in the percipient subject. Th s,

ignorance is, in their view, a negative concept 'which

ca' be elimir ated b y acquisition of knowledge: dU~Kha-

janma-,pr,a,vTtti ....o'a mityajfiananam 'uttaraparyl(!

(Nyayasu'tTa 1.1..2,and t h e e Nyayabha~ya thereon, 15)1

The Sarnkhya and the Patanjali 'Yoga schools 10'0', upon

ignorance as th e resultant of the lac k of discriminatorv

wisdom (v ' i t le '<ajf iana) 'in the percipient subject

retired; after a stint th:at

s pan nlcd ' th re e d e ca d es , a s the '

D irector of the Institute of'

Sa'nskrit and Indological

...udies at the Kurukshetra

University; He is c ur re ntly

Visiting Professor at the

Ram k r i sb na Mission

[nst.itute of Culture,

Kolkate. He studied the

S 'a:nskr i t texts of K ashm ir

Sbaiuism u/ith the great

Indian sauant. M.M D«

Gopin.ath' Kav ir a] at

l tara,nsi, and is the author of

six books, four of them on

K as hm ir S ha iv '; sm ., He has ,

besides, to h is ' c re d it seueral

re s e arch paper5 on Indian

plhillosophy~

8/3/2019 Malini Oct 2007


b e t w e e n the s en t ien t

(cheitana) PUf,t tsh,t l ; and the

lrtsent.ient material (ja,da)

Piakrti ( 'cf ."S,Kv~ 6 . · ' 4 ' " p - ' , 4 " ' 7 · ' 6 < ' f ~ f ' ~ . I,,_ a !Ii " I: ,t, ,

I and Vachasapat i Misra'sI commentary 'thereon). The

lack of dt scrirn.inator y

I knowledge between these two

ultima,t~e comporie nt s of

creation, S P , ' 'iri t and matter,- - , , ,

produces confusion in the 1

mind of the perc ipient

subject, culminating in the

false superimposition of the

clraracterisrics o,fthe material

Prakf'it'i on the spiritual

Puru,sh . .a~ 1'[ is obvious that the

dualistic Samkhya- Yoga

school's theory of ignorance is

poaitive in character , as

opposed to the pluralistic

Ny' -aya .. .Vaisesika viewpo "l~-~ t'- ~ ~ I I . . Q ' ' I r . ' , ' ' , ' , ' n "

and that ignorance can be

destroyed b y developing its

opposite, discri rninator y

wisdom" between the two,

P ' u - r u s h a and . P ' T ' , a l ( T l t L The

,S'ha'nkara Ve dantin sconceive of tW'IO forms of

ignorance, namely cosmic

ignorance (sama.s;fi or mula

I ajiiana), and individua

ignorance (V,1asti or tmula

ajn1ana), though their nature'

and content are he'Id to be

id e n t- i a l in e n c e :

phen o rn ena l level,

ignorance disappears from

the experiential h,ori zon o

the individual 'being onc

and fo r all~Agains,t t'his

background of the views 0.

the other orthodox

schools, let 'u s now examineII!;

t h e Ad v a t ta Sha iv

conce-pt of ignorance a

conceived ' b y the Advaita

Shaiva writers, of KasnlirThe earliest references t

the concept of ignorance

are the tw o aphorisms i

the Shivas~ttra revealed t

Vasugupta, the founder o

the Advai-a Shaiva schoo

in Kash mir. The tw

identicallv-worded su:tra

read, thus: i i iana'm, bandha

(S S ,3~2) Ksh ernara]

Abhinavagupta's foremos

disciple, says that the wor

jftanam actually signffres i

'th 1 1 8 " conte xt u ' V ' I ' tiate d ~'1_ l_ I, I I, ... I ' I I. ~ O

limited" knowledge, whic

" idamaj 'nan,am samsti~v~asti,-. .. J! ..

ab hipra" eT }a ek a,m an.ek a'm ca

vy'avahrY'£lte (VS, 76),~Cosmic

ignorance plays a crucial role

in the manifestation of thephenomenal world, wlrile

individual ignorance leads to a

distorted vision of Reality,

thereby causing 'bond age.

lgnorancehaa been described,

b y ' the' Advaita Vedantins as

neither existent ( S Q , t ) o'n

account of its being sublated

b y th e dawn of true knowledge

in the individual ' being, nor

non-existent (asat) , as it is

experienced b y all individuals

on the mundane plane; it,

therefore is indescribahle

(anirvaca.-niya) in positive 'Or

negative terms: 'ajfianam

s ,aidasadbh"am, nir'v'ac,an,f,am

tri:gu~,a'tma,ka,m jn ,a ' n a , - 1 ) ' l ' r r ( ) , d h : i . -

bhava-TN,p,am (ibid 7'3)t

Ignorance here has only a

phenomenal existen ce: as" ... .... .. , .'

soon as one succeeds in

elevating oneself to the trans-

8/3/2019 Malini Oct 2007


~

is tantamount to 'Ignorance

(ajiidna) (SSV 3 .2 )~ Th.is ,

ignorance lies at t :e root of

the bondage of the

individual being, When he i S I

enveloped - y o defilement

(mal,a), technically c a l l e r "

anavamala (i.e. mlala caused

b y the limitation imposed on

the self b y the Supreme

Lord}, thn the individual

does not experience his true

divine nature. on accourr of

his he irig limitedancl

contracted b y ' this self-

created limitatio n or

,anavamala . . This lack of.'

knowledge about his true

.',ature is labeled ignorance,

characteristics of empirica

knowledge. For in' ranee it

implies the .xperiei c.e 0'

duality between subject and

object , as also infini te

'multiplicity" The knowledge

, rising in the c~ a involving

two dis in c t pol e s of

experience, (he knower and

the known, ,.sins' umental in

the ex- ierient's ondage, ., e is

distinct kinds of ignorance

as existing on two different

levels in th personality of

. · d '1. T h -em 10 Ie berngs. I .ese are

spiruual ignorance and

intellectual ignorance, or

paurusha ajnana a n d

baud,dha ajndna respec ivelv,

He describes the salient

features in the Tantra loka

(s,-dananda in VS 1~22- '23)

Kshcmaraja interpretsthe wordjnanam 'asoccurs in

the Shiu,asutrra (3 ~2.) as.

s ignify ing the knowledge of

I the self" produced in the cit'ca

(In ter nal sense or gan ,

equiva lent to antahkaTa. ' . la)

in the form, of its

rnodificat ion (c "i';tta- V T ' i t t i )

(SSV 128)- S,~nce the citta i s .

'universally acknowle ged as

of the nature of the .three

gun,as, pleasure (sat tva)l psi -

(~('aias) and stupefacrion

("am,as)', tile k .n .ow·edge

produced in it bears all the

Abhinavagup a add another dimension. to the Advaita Shaiva

conct ption of ignorance by 'postulating two distinct kinds of

i gnorance as exis ing on two different levels in the personalitv of

embodied beings. These are spiritual ignorance and i.ntellectual

ignoran . '10 '[ aurusha ,ajiiana and bauddha ajfiana respectively ..

t·h t, 'n llbjec't t.o

transmigrai ion in. the world,

Kshemaraja. quotes a versefrom th e Tantflasadbhlava"

Q lost, in his commentary,

the Sh i a 'u tra~vimarshtni: '

"Confined o :attva, rajas and

,tamas (the th ee gUtll(}S), and

knowing only that (object of

knowledge) which he s nses

call seize, the .mhodied beingwanders 'about in the world,

moving from one body to'

another" (ibid) I

Ahh inav ag u p r.a a d.ds

th d'· i hnot er .~mensrcn 0 rr e

Adval: a Shaiva conce ti on of

ignora .c b y postulating two

arid the Tantrasara (a,hnll'ra

I).,

ACCOf1diIl.g to him, as the

Supreme Lord Paramashiva

imposes limitations

(sankoch:: " on. H ims If of His

free will (svecchaya) to

become tile U n iv e rs e

c rt isting of an infinite

n u m b e o f s u b j e c ts

(pTamata), o b j e c t: of

experience (pramleya), etc.,

which inde d are only 'His

self-manifest forms on the

mun ...ane plane. His self=

experience of His absolute.

na ti re ( v . i s v v r o tti'rna rupa) , in

the fo.rm of "absolute' 1 -

8/3/2019 Malini Oct 2007


e x p e r i c [ l e e ~ or j 1 1 t 1 ' 1 _ 1i.h("l 11 l(],

ce as e s . T 1 1 i' sse 1 f - (~x 11 c r i ell C e

o f t 1 1 e Sur rem c- ,L()r (I . is t1 1 11 S

ri a t11C(1 t!cc ~1l se it ex p re s se s

1 1 is ' tull e ~t 11,1 t 11 r c ( t ) d r i 1 ) ic rn ~J,

s t; (l h hal r (1 ) T \X / 1 - 1 e 11 r 1 1 C

5II~! c n 1c L()r J i~ s a iJ r ()

v(11 u nr ar iy ass IIlle 1 1 I11ita ti on

( S (l 1 1 k a c h a ) t .(-, IIe c ( ' )t11 C the'

\Vo r 1d, a ~r d iis ere a 1.ed, a:) ir

were, in his 'sclf-exl'erieT1cc

( ~v (1 t 1n a - 1 ) 11 r L l rn u r.,~ ) :- 1 s a

res u 1 t ()f \Vhie 1 1 1 1 C 1 - ) egill S

C X· 1 )CT j (~ 11Cil g Hj 111~elf in t 1.c

fir s r ins r a 11 C l a~ t 1 1 C Cx r~ric 111

~., r S u h . 1e c t s y n 1 h . _ ) 1 i: : : · cd 1 J y

u h am ( I - cx r~ric n C e ), (\11\_It 1 1e

voiI (S u 11Y d ) ~ a 11c l t hC 11

sub se q II C 11r 1y a ~ th ~ c X IJ c ri c 11(

Ur t1 1 e s ub j cc r (u h dm ) a 11(I t 1 1 e

( } l ) j ect 0 f cxp e rir1c .C ( i (1 0. ITi"

. ( )r n ot - sc 1f appe a r i11g to f i11uJ1

thc Y·c)t(l ()T Stll1)IQ, as it werc ).

i~ 1 1 thi s 1 1 apI'e 11 S i1 the c ( ) u r s e

()f the S IIII r c inc .L o r d I ~

invol uti on (a V (1 roh (1) tIS the

lJ 11iverse.

It i s h e 1( 1 tha t the 110tlL)11

()f not -sci f ( id am ) 31 l -{ J<: ~. {rs for

l11c fi·rs t tilne i11 I - t i s SC 1 f-

c x per i 11 C e . ( J ) (t r.u 1n a r 5 Q ' ) ,

\ V11ill tIl en isex l " J e ri c 11 Ce '- 1 h y

1 1i11 on Iv as H ·is sc 1f- extenej eel

·f()rrrl ( s p h t t r a ) , I1()t d 1 ff c re 11t

t r0111 1 1 i111 I- I i UtrIt II(:~1e ( 1 ~ ,

sc lf-exper ien c e, as r: th{ lm ( I -

c.x I'e r i c nee) " i 1) S tea d ()f

P f[ rII a hat rn {I ( i1 t e g r D 1 r -

ex per j e11c e ), c ~.US C (_ 1 )v 1 - 1 is

v l) 1 U 11 t ~1r Y ~ { C t ~_) s e l-{-

-CU 11S C l < . ) l.l S 1 1 e s s

.l S

servirig as rhc reflecting

III ,- }irn fo r a I] his sc If-

e x p e r iC 11 C C ~ ~ S i1 C e

s cl f' - e x · r c r ic 11C t'

Iit f it ~.)j l) "1 ( ;1 [ 171ll- Sa 1 1 k ( ) c h (l ) 1 1 r o (IllC C d I~i{) 1 . o t 1 1 eres u i t . iflg iII the a ppea fa t1CC ()f crea t j on c) f citt ( 1or mtei iec r

i t i {I rn () r n o t. - S el f i1 r . h c d uri ng th c rna 11i[st 8. t l()1

l)ackgr()ll 11 of I -e x peric I1c c ,. 0 f ll-lC wor l l 1 J it is h e 1 ( . 1 to b e .

/~Jlt)i1< · l Y > l g u rt~·l· d e s i gna res b y

r 1 1 e 1 . e r III t) a 1£Tl'{ . )h a a j fi anQ.

( s ~ ')irit Ll {l I i g n o r a 11 c e ) .

When the Sllpremc Lord is

said to volun tar ilv assume

.limi t arion (s arikoch (1 ) tt)

become the world, a. split is

created, as it were, in .his

se I f -expe r icncc (s v a tma ~

paramar su) as a result ()f

w 11iC II 11 e h e g in s

experiencing Himself -in the

fir s tin st ;: 1 nee a s t1 1c

1 " )CY ( )[1L 1 r 1 1ere; ) c t1 t ) f [ I I C

cit t a o r t 1 1 C i11 t c 1 1 e c t ~

Abh in avagu pta, therefore l

I'o s ir s t.11 a t f J [l Ii r u ~ a

dja 11(1 r 1a J 0r s r~r i II a 1

j g n o r a 11 c e , b c j 11 g a I1

(,J{fsi)()ot of the S uprernc

.L o r ~ ]1 5 ac t of a·s SU11 1i g

. l irn ita ti1) ill ( he Cl1U r s e 0 f

His se 1f-man itestation as

the II III! e r sc , cu l11L()t b e

C rad ic u r e d hv a Iin ired

e In II 0 l1 ic d " i n ( 1 iv i u al

r h.r () L l g 11 11i per s C ) n a 1

c f f ( ) r t s ii t1 1 e f ( ) rrn ()f

p rae tic e (J f s..r~i i.u a 1

discipl ine (sadhanll).

Ig norance can ·lJe destroyed

o n lv 1 ) ) , Supreme L o r d

through the illtusi on of 1-1s

grdce il1tl) H is form t)f the

e 11 1 1 ) . ( ) (1 ic ({ i11d i7 i II a 1 ,techllically called

S a f < t i p a t a ~

Tl1c scc()nJ kind ()f

igh()tallce, batlddha ajfidn(l

~

c x l' c . r 1e n t

svmho 1izc J

experience)

o r suhject

b v aham ( I-

. . . . . . . - - ..

a ) n {~n d a s a (. In a n l

(I r1 ( 1 t m.a b {J. d · h ({ ) o r t 1 1 e

e x I!e r ie II ceo f 110 r . ~ s elf

( a ~ntm(t It r i d e t T T l ) it1 the se 1 f

(dtTn~J) + Tl1e lo c llS of th is self-

cX~lerle]1Ce js the percipient

S lJ h j c c t ' s ttl ir r 0 r 0 f

C()T1SC iou s 11 es s ( c i t t a - J ( [ rparl(~) J

8/3/2019 Malini Oct 2007


vaccum is created the self- car r yin g 0 u t W,O r 1 . ~ . 1y

experience of the subject I transactions, Abhinavagupta

(intellectual ignorance), is

created in he i n 1 S Ilect or r

b ' u d , d h i upon the Supreme

Lord's being enveloped b y

maya , and r e s id u a limpressions of karma

floating in the snhere of

m,uya, called ma)'i"yamala

and l tarmarnala , in the

c o u..r se o f His self-

m a n ife st a tion as, t.h e

Universe. Abhinavagupta

describes ,bauddha ajfiana 'as

experience in the form of

.Sel f in the nor-self

(anatman.i-atmablodh,a),. It is

said that the Supreme Lord,

existing on the mundane

level in the form of a

spiritual monad following

His act of self-limitation, is

enveloped b y mayiyamala

(defilement in the form of

mii.ya), with hi self ..

expei ience las pure subject

(ah t lm) b e c om irr g

completely conc~aleL I

allowing only 'his experience

of not-self ( idam) to remain

unaffected bv the veil of

ma~a (ma'yiy,amal,a)i This

happens Ion. the level just

below the sud,dha vidya tattva·

i.n th - sphere of lTI,l iya'i A

once again after eclipse of t h o

l-experience (ah,am).

S·1 nee

transactions are not possible

in the. absence of a subject or

agent, the Supreme ord, ",

the absence of a subject or

agent, the Supreme Lord, in

the cour se of his self-

,A'llliihavagupta~ therefore

h o l t l . s - intellectual ignol.r·anJ;e

responsible for the creatio.tl

of .go~eXipl>e,. : i~~e .•As sus Ii,if, • ~ , «9

cannot b e g o t ri~'. r . f until and

un less the ex~rieqce of the

self in the real self (atmani

atmabodha) arises in the

intellect of the individualbei ....._.emg.

. ..v. . ~':-:

manifestation C IS t te universe,

creates. the experience of the

subject b y superposing the

experience of the empirical

subject ori the not-self ( idam

or lanatma)., As aconsequence

1 0 ' [ this supertmposition, ego-

experience (ah,amkara) is

created, which takes 'place in

the intellect of the embodied

individual, Since . he ego-

experience is created on the

mundane level sole V for

treats it as conceptual one

(vaikalpi1(a)~ wit h the

intellect of the individual

being its locus.

Abhina·va.gupra

therefore holds intellectual

ignorance responsible for the

creation of ego-experience.

As such, t ': cannot be got rid

I f' " 1 d 1 h',- untt am un.ess tne

experience of the self ,in the

real s elf ( atm rC tn i a.tmabod"h,a)

arises in the intellect of the

individual being, He calls

this experience the spiritual

knowledge (p auru ~a jn an a)

that arises in the spiritual

seeker with the 'annihilation

o f aI):av'amal la as. a .

consequence of infus ion ofDivine Grace, Shakti'pata., in

the embodied individual.

The practice of spiritual

d i c.i p l i a n n o t

accomplish this task. Hence,

Shal(tipara, or the descent ,o f

Divine Grace, is invested

with so much importance b y '

Ad vaita Shaiva writers,

especially Abhinavagupta,

( R ep r o d lC C e d f r a In the b (J o k

~IAbhinavgupta: Reconsiderations "Edited

b y MaJn-1yaJ1d PClFcmjap l ! tltld Sunthar

V$suval'ingQlll, Courtesy Pro]: Mukmnd

Paranjape)

8/3/2019 Malini Oct 2007


Ahdy Haywards

O l 1 1 b h ' W h ' } - . . I h B 'd ' d ' ,D , r ra . . .U . a t s . . Y l . m g ,

Loosed of country; clanAnd '.. t: ishi._wan'tln,f5 petty rurn~s .lngrs

Still unserrled and knowing nor

That ambrosial satistacrion

T h , a r t slacks the thirst 0£ ages ~ong;

Oh, still wander bes ide myself

Weakene,d and deprived

Yet" let me s pe ak p os itiv e

WitI1 high and artful ,graces

Heroic proclamations 'more

Sweetly sung or thundering

In melodic metaphor

And otherhigh-flown and rarifiedMinistratiol1s

Bu t no ~ c h " J I I ' I T I ' , [ ' · h · e y . l d . - be"" ., '" Ii!lL Ll<, R _,.. " ,. 'I;;..

At this lime 601' sitting here

With a va,grant heart and. a vagmn,t mind

That ,glory glimpsed but second-hand

Only vaguely gleaned from booksHear say what?

Cerritude and equipoise

J o y 'and understanding'\1:: il ~d be n y , s W : c _ t o : e

N earer than the nearest

Mid found and never lost,

Y et n ow , not for lac k of wanting

Almost resigned in loss and ever losing

Distraught and givin,g'~u,plLooking dimly w ith ou t e'n .e .r!g y

To reconcile and salve

This ancient empty wound

O f los t an d incomplete

Of born and dragging on.

To another dying day '

Oh b h wb '" h biddi "\,1 pra -,,'U " at 1 ' [ ' " t . ' . .. 1 '" mzr11. . ""',". a.~' . -_.,., ' . > ",0"'

. - ill .......1 M" •M ag ic al .•.· · . I l S l n g s

To build u,pon a chance or possibilityNot of stone, brick or cemented frame

But casde 's solid and of fignlen r's dreams

Imagined or glimpsed

IIImisty trammels of' pass ing

And yesterday's suggestions

Som.ethin.g hardly g rasp ed hazily perceived;

Words we craft and USIf;

To prod to' ~ife

The sleeping titans

Pu[.ple~glaz,e,dand . diamond-encrusted

Visions and possibilities

Yet dormant: and unseen

And tho P"'1 mad :p to rise and he_ , . " , ," , . J L . . . . , d_ .!10 . .0 , .... . . ..• Il,. m .' .....,

M is t- en , s.h .r oud ..ed .and fan.tastic

And that that might yet b e

L O I startle breathtaking mind and heart

And for eyes. to b e ho ld u n b elie vin g

Such impossihili tie s ,

B~c

ut yet, marnrest

And held aloft

By that that is the mundane and merely

possible

~ose pa.r:am.e'rers recede into thee 'unknown.

And 0- £ 1 : inexplicable,

Ancient stuf£ o,fcourse

And yet~ 'appearing'

As if brand.. 1 1eW"

Not that same old dreary curbside

'Pavement and dusty day-to-day scene,

Saycs t thou?

~lln fh'es'epoe.ms· the poe~" a Ic,!g time cCJnadian devotee of Swami j i f . ,expresses hIs spiritual' ang'luishl

8/3/2019 Malini Oct 2007


UT pt rpos: , here is

not. SO l much to

delineate 'Upion the

h~tor ica origins. of t, e

concept of kunda.linr as much. ,.

to find out as to how' this

concept has been made use of

w ir . h :i n T a, t ric i8 m ~

particular y in its Kashrnirian

version, ,A s t e specific goal

' 0 ' £ Tanrrricism in ge'nera is to

awaken kun,dalini from. its. .'

do rman t state , so' its

techniques that are used for

the arousal of kund,al i 'nI~ It ·8. ,

b ,y making the U5'e of yogic

techniques that a vog expects

to reach his soteriological

goal of [iheration in terms of

expert ncing complete fusion

of his individuality 'with t -e

D ivin e C ou ple , that is." Sliva.~ .

and Sakti, While explairiing

he es c ential 5 eps (anga-s) '0'

the yogic path, we shall

thereby try to find out as to

how 'within Tantricism those

' yogic techni ques have 'been

understanding as to the

n rture of this. f·eedom. There"

thus, are d.i f f e re t

interpretations with regard to

the nature of soteric freedom

Wh.3'tev·er 'b e the

irtterpret.ation concerning

[he nature of soteric freedom,

all yogic schools agree tha

this transcendental freedom

can b e achieved only when

conscious: ess i s . complete y

introverted. In other words, it

is in and through the' process

o f in t r o v e r s io n of

consciousness n at embodied

existence is transcended and

-his transcendence is equated

with the autonomy of the self,

In order to facilitate the

transcendence of empirical

existence, the Classical YogaSchool of Patafij ali has

. evised certain practical.'

techniques b y the use of

which t r e l a o , ' . e r of

transcend nee can

succ -ssfully 'be ascended. The

t

Moti. Lal Pandit

m a d e use 0·', a n d

consequently what kind of

-esults their cultivation 'have

given rise tOI.~

The Pre iminary Steps,Whatever the

philosophical orientation of a

V'ogie sc]: 0[01 may be, 'the

cultivation of the pre' iminarv

steps, as envisaged 'b y the

C lass .ca Yoga . Sc.,.001 of

Patafijali, constitutes rhe

bas"c foundation of every

kind of vogic praxis. TI1.e steps

are 50 envisaged as would

enable the practitioner to

realize the soteriologtcal goal

of freedom, The freedom that

is sought concerns existe ace

in the world itself, All the

Indian schools of thought,

w heth r o thodo x [or

heterodox, are of the view

that man will experience

suffering to the extent he ]8

the ultimate goal of every

yogic school, Each yogic

school, however, 'has its ow n

8/3/2019 Malini Oct 2007


yogic discipline of Patafijali

consists of eight SD ps, and

upon perfecting a particular

step one automaticallv steps

into '[he succeeding step,

This discipline of Patafijaliwith s'~ight alterations, has

been accepted by all he

yo,gic schools as the most

approp rit e met hod ef

enabling the adept of gaining

control over the senses.

Once control over the senses

m b "d" '. -as meen game 1 It is not

difflcult for the yogi [0reach

'his real goal) which is that of

Ln r r o v e r s Lo n of

The real vogic diacipli.ne

begins fro:m the 'third step,

which is that of "posture"

(asana)", For a t t ,an;trika a

posture does nor s.i,mply

signify as to what 'kind ofbodily position. t he

practitioner of meditation

should make lUH:~ of while

rnedi ating, FIOl him posture

has a broader significance and

meaning than what occurs in

acr i rms, This focusing of

attention upon the central

point r e sult s in the

emergence of what the

ta1"trika.s call inner posture, It

becomes abundantly I c l , e 8 1 T '

that Tantrism is not so much

concerned with the external

I aspects ,of yogic techniques as.

much as wi th their inner

essence, It i.s fOlr this reason

that great emphasis has been

laid upon the. interiorisation

of techniques. This practice

of fixing attention upon the

central point corresponds 'to,

th e Buddhist practice of

mindfulness (smTiti)~ 'While

laying emphasis upon the

e ssenc e of techniques,

Tan trism does not neglect the

external aspects of yogic

I methods, It recognizes the I.

fact that interiorisation of-

posture is not possible 'unless

th e art of physical pasture is

perfec ted.

It is u p on gaining

perfection in the external

aspect of the posture that a t

tantr ika attempts at

in te rn alizi n g i. T'he

interiorisation of the posture

(a:-n,trika~asan,a) is

acco rnp]ish ed b'y' f'i xi.ng

awareness iupon the ' m , i d , d l I E :

point of two breaths, or two

thoughts, 0'( 'two, actions. It: is

upon [he pathway of the

,.consciousness.

The first 't\VO steps of the

yogic discipline- )'ama and

niyama 'are of ethical nature,

and so are of general import,

The thrust of these two stepsis to enable the adept tOI

attain inner purity, whereby

I the. control Olver the

dispositions of the 'mind may

be facilitated. It is upon,

intetiorisi ng the, essential

ethical principles that the

mind becomes one-pointed,

which means consciousness

is saved from diffusion, Since'

ethical norms of general

import and are :8 . part and

parcel of general 'religious

life; 80we shall not spend our

time in explaining as to 'what

these ethical princi ples are,~,

It become',.:..'__"

1 h~" - ~~

c ear' tat-.l:ltntrisnl IS'"

-so much concerned~

the "ext.c rria,

~s1:f~c t s o f y 0gie

techniques as 'much as

uwp·eD

i ·h

n1J e-r jonis a ti0'0 ot4 '

te£ b n ique:s .. ..

r hie C I ass ical Y " O I g a 10 f

Patlanjlall i~ p'or 'a tantrika it is

essential to inreriorise the

ph V si cal pes ttlre, Upon

interiorising [hie posture, a

tan, tr ika directs 'his attention

U-n.n n the "centra ~ - ~;- t'~. ~_-~' .t , ~ . J L porru

(m a ,d h ym a ) that e x is t s

between the exhaling and

inhaling breaths, between

two thoughts, or between two

8/3/2019 Malini Oct 2007


breath that a t,afltrik,a is asked physical "posture" tal 'that of practice, so a ta::ntri',a is asked

to __a i _ _tain a . continuous

awareness on and in the

center , e ) f tile inhali ..,g and

exhaling breaths, It is this

process 0' fixing awarenesson the central point that is

reallv, called "'he in "erna

pOls tu re . .

For a tdntril<a the idea ofu 1 " n. c e rr r r a . 'PIO'lot

fundamentallv denote "the

point of conjunction' or

"meeting' ( , sam,adhi )~ The

interiorrsation of the postureis completely dependent to'

what extent awareness upon

the ce n tr al poin t has

c o n t i-u o u s ly been

matntamed and fix:ed,~ In so

"breatl control" is g a t ned the

moment a tantr ika succeeds

in maintaining a continuous

awareness on the central

poin t of iricorning an-outgoing brea hs. It is b y

fixing awar 1 1 . leS8 Ion the

c ntral point hat the breath

of the adepbec,omes,

p r o gre s s iv e ly a nd

spontaneously" refined. It is

tne refinement of breath that

elevates he adept 1 1 : 0 an

another world, which is thatof pra1 : l fayama~ As to how to b e

established galnfully in the

state of pra~a'yama, Tantrism

has devised two methods,

'namely, the method. of aiapa-

to practice ' nether method,

which is hat of cakroda:ycL It

is the method of caltfoday',a" lor

t, emethod of li T the emergence

f hh ~1[ 1

hi1 . ' -

o te wn eer, W __.icn 150

preferred, b y most of the

a de p t s . Being less

cumbersome and difficuit, a

tdntrika a' ept finds it easier

to practice. W l ,_ i I l e practicing

this method the adept is asked

to cultivate awareness in, such

a manner as would not result

i . extern al or int.ernalexe .rtion, T ,' e awarem .ss has

toe of sucha kind that would

e m e r g e b y if s e L f

sp o nt ane ou s lv f om the

cen er fro' where the two

I breaths begin and end,

Our normal breathing is

always CQ1arS', roug ,. at d

irregular. The adept, on

account of the coarseness of

breaths"is 'unable tOr mai rain

con inuous awareness upon

the central point of breaths, It

is the refinement of breaths

that is seen b y the tantril<as as

the only means of enabling

the adept to fix his attention

upon tne central point of

breaths. It is. in and through

the practice of c . a k r 1 o r d a y a that

a tantrik[a expects to effect

refinement in the process of

his breathing. The scale of

far as the fixing of attention I gyatr t and that of cakrodaya .

is concerne :, it has to ensue The adept, while engaged in

from the beginning to the the practice of the former

end of two breaths ~ Arnethod" is asked. to remain

tantrikla is however, 'warned aware on.the points where the

not to engage in this practice ou tgo ig a t nd inc omi ng

either during the night or breaths 'begin and end. The

dav, The suitable time for a war e n 1,_ s s h [as t [0 b e'

this practi ce is that of continuous and unbroken,

twilight" 'which IS tha of Ta n Tis , h 10 W eve r '-

dawn or dusk. It is upon recognizes that this method is

g aining perfection in difficult tOI practice as very

intemalising posture that ,8 1 fe wad, e p ts succeed in

tantrilk[astepsintothefour h p e -fe[cting the art of

u1· b n (" -"-- -) . f -, ~ mai t .. · h 'L.lID' .Q.ng,a. 0 Y10,glC n1Jn,auung an unoroxeri

discipline, which is that of c h a in 0 f a war e n e s s

breath, control (p 1 r a 7 J .a y[am a) ~ concerning' he central point,

The leap from the As this method is difficult to

II

8/3/2019 Malini Oct 2007


refinement in breathing is

realised [0what ~xtent the

span of breaths have been

l e n g th e n e d . An,d the

lengthening of breaths is

dependent upon, pta1J,ayama~Accor ding to Ta n t ric

thirik 1" 'n.g a 11 e n g t h Ane d," II " < . , '1 " 1 L 'l I - " " ' " IlL . ,W ,'! I ; , . . ' " : '

such a practice that 'a l lows

breath t.0 originate from the

heart! Experts in the art of

Tantric praxis ' believe. that

this practice terminates in the

ern.ergen.ce of 'heat in theheart. The hieat: nat only

damages the hearr, but also

leads to mental derangement.

Even there is the' danger of

death for the one who does

not handle this 'p-ractice with

care. The t £ 1 n · t r i , l ( € ] s ' , thus, are

advised. to abandon such

practices rll:at are fatal anddanger ous. MOi s t of the

tantr·i.kaSJ therefore, 'prefer the

i j least harmful practices which

be in the present context means

that it should be, the throat

breaths, he must inhale: 'and

exhale in such a manrier as

would 'result in the audibility

of the emerging sound, which.

means that [he internal sound

should be audible to thosewho 'may be sitting nearby.

Insofar 8.S the commence-

ment of ascendant and

descendant breaths is con-

cerned, there 'are. diffe:ring

that: should conduct or con-

trol breathing.

Upon deepening theintroversion of consciousness

through the process of inhala-

tion and exhalation in terms

of fix:il1.g awareness upon the

central point, the adept

thereby' is in a position of

abandoning the normal states,

of consciousness namely, the

states of waking ( jalgrat)" deep

sleep (su,~upti) and dreaming

(svapn,a)i Upon the abandon-

ment of the normal or empiri-

ca] modes of consciousness,

the adept steps into what is

called. the Fourth (turlya) II

The Fourth is a state of con-

inhalation or exh.alation

occupies less ~~rpace,whereas

the shorter ones are believed

to 'be occupying more space ..

The purpose of refining the

breaths as well as of fixing

attention upon the central

point is toeffect introversion

of consc iousn es s. The

in t e o v e n s t o n of

consciousness is effe,ctive to

the measure breaths, through

the practice of ,pTa~ii,ama~

I have been refined, TIleI

adh eren.ts of Tantricismclaim that the plowers of

omn ipoen c e a nd of

omnipresence emerge when

one has arrived at the:

condition whereby the space

of breaths is reduced. ' b , y one

tutL, It is through the practice

of c a k r o d a y a that the

rnoverae nr of breat.h islengrhened and thereby is

I reduced! the space that short

breaths are supposed to be

occupving~ Fu ther the

practitioner of cal<fodaya. is

as k ed t ha, while·

lengthening tile span. of

> • • ~

Eml .f fi 'l l , .. ._ . .. .. .O:.. . ~OV' e

c~ns,cmUgnes"L%W&_~ ~

I

of Tantricism, One school of

thought is I O E ' the view that

"h - -t" ho ld nd -, t thee < :1 '[ , , ' s ,· · U. c - _ ' c .o n _ _u c '_ '. ., .. . . ._

incom ing and out.goirig

breaths, The other school of

tho gl: t thi --k th rt it -h·o ldl.'U : ..Fl. ..• ···ns. _ "_81'. 1 . s . _ u . .

thA "th roat" from whe re thee tnroar r ...._er .~": :

breaths should commence,

Most of the followers of

Tantricism think that it is

very dangerous to engage in

8/3/2019 Malini Oct 2007


sciousne ,' S .hat emerges at

he coniunction of e pirical

states of consciousness.

Once the 'proficiency

and expertise in the tech-

nique of breath control is

gainec '~I the adept thereby in

readv tO I move OI: t1 tO th e next

yogic disctpl inarv step,

which is that of mental

abstraction (p ra t~~ahaT ' !a ) ~

The deepening of introver-

sion of co sciousness is 'made

effective to the. extent the

technique of mental abstrac-

tion is c _.ltivated in enselv.

There is, thus, a direct link

between the introversion of I

coriscio sness and '[Dental

. bstraction. There ,~· I t the

possibility of experiencing

giddiness or sleep a. the level

of p r a J ) 1 t l y 'ama, but such. type

of experi ences do not occur

at th e level of mental

abstraction. Instead of sleep

or giddiness, the adept may

experience a kind of inertia

seeping into his organs of

action, (karma=indriya-s)' I '

The inertia cou d. be of such

a nature that the organs of

action might become lifeless,

that is, totally dead to the

exter nal stim ul us. The

organs of action thllS lose the

capacity' of initiating any

form of action, Insofar as the

organs of per ce.pt ion

(ifianendr:iya-s) are Icon-

cerned, t ey too L se their

capacity of functioning ina

normal way" Wh.atever one

sees or hears or touches is

indistinct and hazy, The 'mindgoes blank, which me, ns it

loses the capacitv of making

any kind of j' l dgem nt or of

making us of the will This

state mav be compared to the

on.e whicl ale epw lking

represents, All these experi-

ences indicate that te adept

is calling off

The adept upon the

commence nent 1 0 £ interior

journey, is given the opportu-· f ~ . hruty 0 gaming access to sue, '.

experiences that are free from

the I, 'oa-sen, ss of em iricalexperiences ..Since the inward

experiences are of' subtle

natun , so it means that no

coarse element exists or is

involved. in it. It is the subtl -st

aspect (tanmat·ra) of the f i v 1 e ,

elements I""' t the a e ,- is

1 d· 'h .ena ec to' ave experrence

himself fromOne the proficiency and ex,'erti e m the

his immediat techniq re of breath control is gain € I , the•

envrronment. adept thereby is ready to move onto the next

It also means yogic diaciplinarv st p, whi h is that of

•..hat co 11.- mental abst act on (pra yahara). Th .

deepening of introversion of consciousness

is made effectiv,e to th e extent the technique

of m -,-.al-abstraction is cultivated intensely .

sciousness, b , v '

turrung upon

. ' l ' f ' - . . kt tse , fins

into is own

abyss. These experiences also

indicate that the adept is

ready to .:te i to the state of

the Fo,u rr-h ( tur lya)~ 'Upon

gaining entrance into the

Four th state , t.r e adep t

thereby 1Ios~-8 complete iriter-

est in that that is out there,This lack of interest in the

outsic e world is the sign of

inward journey, It is in terms

of the inward journey tha '.the

adept att mpts to explo .e the

inner realms of consclous-

ness.

..

of~To have the experience of

th e subth aspects of the

elements m eans that COI1-

sciousness has achieved the

hi,ghE'st degree of purity and

refinement. Thi . refinement

is directly linked to,what

degree consciousness hasbeen, in the asc . tical fu nace

I

of interior me, itation P Ii-

fied, The purity of conscious-

ness empowers the adent to'

have rhe ex .erience even of

th e subtle aspects of sound,

smell and t1011'ch~ To arrive at

8/3/2019 Malini Oct 2007


the subtle aspect of an

element, within tte yogic

parlance, denotes that the

experience is of the 'nature 'o f

delight ..The experience isas

delightful as occurs at the

I height of sexual orgasm"

Alt:ho'ugh permeated b y ' the

flavour (~rasa) of delight,

such experiences, however,

are no' seen as the sure signs

'of spir itual advancement,

They are, instead, viewed as

impediments 'ill the way 'of

spiritual 'progress" because

I they distract the' attention of

the adept frorn 'the goal

towards which he is expected

to move. The adept subse-

quent.lv goes, astray and, . h ~ ~ • •

engages In S'U,C, activt ties

that terminate in he 'birth of

non-freedom, that is bond-

age. The adept, therefore is

warned nat to seek lor run

after these experiences of

delight, The access to the

stare that ismental is opened

up the moment the subtle-

ness of elements is,internally

produced, and as a, conse-

quence ofthis the unwinding

of the mind OICCll'fS with greatawareness, Accordingly the

adept enters the' state of

Supreme Consciousness ..

Thus is facilitated the erner-

gence of the state of mental

repos e . (p'ratyah,ara)"

The adept sinks into the I arising of knowledge that is

in terior repose of ' CQ ' nSCi ,Ol lS - true (r tan1,bhara), whi.ch

I ness to the measure he sue- means that the adept now

I c easfullv ove rcornes the knows the real as it is in itself.

impediments that corne to be At this point of introversion

due to the delig'htful experi _, OI' inwardness the movement

ences. The very turning away of breath slows down to the

from experiences that are

delightful in nature e:mp'ow-

g

~~h sihle

1Wrg~r Steps

are

fully. At· the sam«<

ers the adept of sundering

even the subtlest links withthe wor l d. Accord inglv

prat,),{l,h,ara, both as a state and

as a 'techni que" has been

defined as rhat process

whereby o,ne efficaciouslv

I actualizes the sundering of

b d I O - h ' . _ , Thoon "age wit ,i sams'ar,a~ ie

delinking of consciousness

from the external world alsomeans that consciousness is

completely emptied of con-

tents of empirical knowledge.

The absence 10£ external

content in consciousness

facilitates the passage fot the

minimum, and consequently

the state' of complete abstrac-

'[ion, (dhyt l 'na) is entered,

'Prior to stepping into the

state of dh)ana~ the move-

merit of breath enters ' t h , l e -

ce nrra ] mysric,al,,'ei'n

(su$umtta'-na:,~l) and from

there the breath rushes

downward to the root-cakra

(mul t l d l 1dra=cakr ,a ) where the

Kundalini is supposed to ' b e' ~

, lY 'lng in the state of inertia or

sleep. It is in the state of

dh ' - " 'h t h h Iana in W'i '_H : ' tne arousa

of the Kundalini is inititated ..~ !!

The awakening of Konda'lini' I I

is,not possible unless all the

yo',gic steps 'are traversed

successfully. At the same time

porn' pl Q,te SVperris e 1n~' th e',_ ,,: .~ '!I ,;. -,~, ~~".-" , ~ c i ! . .IL : , 1 , ~ .

yogic techniques haSt to b e

gained before the breath

enrers the' central vein, Ir is

upon, gain ing cornple te

proficiency in the yogictechni ques that precede

dh)an ,a that the adept enters

into th e state of d , h : y a n a ,

h- bv h ~ · ,. rhw ereoy ie C81~nmmate tne

process of arousal 1 0 £ the

Kundalmt. The state of!

8/3/2019 Malini Oct 2007


dhyana1 us" corresponds to

the awakening of' l .~dalint

itself . ,I the Spa'ndal<arika

(1~2~24)of Kallata the equat-

ing of dhyana with th,e

entrant . f breath into the

centra vein is described

thus, uWheIll the Yog i CQ'n-

firms inte nally ha hie will

do whatever the st te of

Supreme Consctousness

wills, and when he takes the.

hold of the sound-element

(sp,an.da t.attva), his.breathing

enters the central vein and

rises again in the upward

'path (uT 'dhva=marga) as

K d .1· ....un:.atlnl ,~••

Upon attaining to the

state of dhya'na, the adep .., for

a.1 p actical pur-poses, tran-

scends the norma], or what

we may call empirical, 'mode

f~

o : percep r rrn .

Transcendence of normal

I cogr ition denotes that one

loses n e sense of one's iden-

titv; At [I IS meditative level

the process of visualisa .ion as

wel] as of breathing comes to

complete srandst ill. The

Inditative absorption 'W . no

more dependent upon the

focusing f attention upon

the central point, viz.." he

point of conjunction. The

adept has gained such medi a3

tive dexterity that absorption

occurs spontaneously. Alsoabsorption is sa, deep that

every form of mental process-

ceases to function" As a result

of the cessation [of mental

processes the adept's body , so

I we Ire' old, is charg d with

electric current. This charg-

ing of the body with an

electric current results In the

ernergencr of such an experi-

erice that is character ized b y

[he shock of wonder

(c'a~ atkara)~ The ex eri nee

of bliss, of joy, of wand, .r , in

the form of shock, is termed as

the initiatio _of penetration

(v ideha-d l1( ,~a) . W e 5 1 allexp ain as to what this, initia-

tion denot s 'while discussing

th: a r ou .a.l of , p r a 1 ' ) . a =

ku"ndal in l .• •

The initiation of pene-

tration is of six types. The

seventh one is the final one ..

Whe'n. the adept reaches the

final irutiat ion of penetra-, ~ h [tron , it means t t t _ e

KundalinI has reached her. .

fina destination, which is the

tQIP of the sku] ~and w hic h is

believed to b e the abode of,.

Siva. Once Kunda ini r aches.

the top of the head, the adept

thereby steps from dhy£Ina

in 0 next limb[ of Ycg r,which

is that of dhaTana~ Dh,arana is.

.hat absorptive S · ate in whic 1.

the mind establ ~shes itself

firmly in "the internal realityof Supreme Consciousnes, n

At the' dhara·na level t e•

ptactttioner of meditation is

asked to adjust to. the new

sit uation w l . ic I has, emerged

on acco nt of trans-empiri cal

c.og ni tion . This. trans-

empirical cognition results in

tiemonistic 'view of reality

that asserts the essen ial

correspondence between the

microcosm and the macro-

COSID, between t e lin~ersal

and the part' cular, between

samsara an d nirvanal 'For a

~'antriJ(a vogi it means that the

pi enomenal world, prior to

its emanation o manifests-

tion, exists as a latent seed in

th' Abso lu tell an the

Absolute is nothing else but

Siva, or what in philosophical

la·n.guage is called as {.~

Consciousness,

The: body of the adept, at

8/3/2019 Malini Oct 2007


this 'point of experience, is

charged with energy. The

process of breathing, too,

regains life, All this indicates,

that the adept has become

proficient in the art ofabsorption,~N'o exertion of

any kind is involved in reach-

ing to the state of absorption.

It is spontaneous. 'While

externalising his awareness

the adept thereby does not

abrogate awareness, In what-

ever condition he may 'be, 'he

is always in the state of

'a'bsorptio'n~ Wh,ethe:r eating,

sleeping or walking, the adept

remains constantly in the

state of the 'Fourth (turf)la),~

Accordingly this state is

referred. tOI as that of bliss that

is c o smi c in n at u r e

(ja g ad anand a :) ~

From 'the state of ,dh,arana,

a tan.trika enters, without any

effor or impediment into the

final meditative state" whic 'h

is of indeterminate nature.

This meditative indetermi-

nate state of consciousness is

te chnic allv ca lled the

nirtJikalp'a,-s,amadhi~ It is sospoken because hOI content is

to be found in consciousness.

For this reason this state is

:a150 spoken of as u state in,

which the process of thinking

is, camp etelv absent. It is

upon reach!ng this indetermi-

nate state of consciousness

that the adept experiences

the 'merger of the KU~dalini

with Siva~ This merger of the

Kundal in I with Siva empowers~ .

the adept to have the taste ofthe immortal nectar, Upon

tasting the im:mof'[alnectar

the adept at ains to the

deathless state, a state that

results in the experience of

the dissolution. 0 '£ the cosmos

into wha is called . 1 -

consciousness. The ascent of

the Kundalini thus corre-II I

spends to [he sinking of

conseiousness through

meditative absorption into

oneself, Thi s sinking of

consciousness into itself

terminates in the termination

lof aU links with the outside

world, The merger of the'

KUtt~alin,i into S i v ' l a signifies

for a' tdntrika~ at the level of

, h'! d'" ' l , . f~experience, tne c.1,850, .utron 1 0 ·

the universe :in terms of

which resorptive movement,

in contrast to the emissional~

one, is act ualised 'b y S ' i v , a , . ,

The. C las siHcat ion of

KundaliniI

Tantriclsrn has made a

tripartite division of the

KU1:jl,,~,alini~ The triparti te

,dl-visfuon corresponds to the

three levels of manifestation

as ,wel l as to the three aspects

. of the Ultimate Rea litv, The -

th ree aspec ts of the K u: ·: .' , . · n · · d ' a , - l i n i, • c .0. '. . lU l .... ..... . . ill,; I ... _ Ii-

.

are known as the p a r a , ~ ,

l (undalinI 'the cit-kundalini• j i i

and the , s a . , K < t i - · k u n d a l i n L It isI , ' .

,t'he beli,ef of tantri:,kas that the

KU·1. l4a l in l as the innate powerof Siva is responsible in giving

rise to the manifest realm b V..

atomising ,Siva into a multi=

tude of entities. 'While atom-:i"

ising Siv'a~ rcutt~ali'nf itself

gets atomised. The p a r a ~

,l ,utt~a,lini represents the

transcendent state of 'Reali r - y

- and this state is character-.. d b d ' " f L . , ' 1['isec .y ,non~ ir rerenttanon. It

is a state of non-difference

and SO l n,o bifurcation exists,

at this level, inBei ng. ru the•

,iI"

innate ~power of S 'i v a " p a 1 "d ~ ,

kUlJ-~alini ' is that energy of, .

S'iva through which the

m a nife st ationl e mi s ion,

('visarga) IOCCU:rS~ Svmbolical ly

this state is represented by the

two Idiots one upon 'the other

(,:), denoting thereby the,

Divine Couple as S ' i ' v a . and

S ' a , k t " i ~ T'h,e esoteric signifi ..

cance of the tWOI dots indi-

IC:81tes the' r eveali ng and

concealing pow ers of S iv a.The .p,ara-kU(lI~aliniJI as

the absolute creatrix, gives

rise to the objective WOI'~d not

because of external compul-

slon or internal necessity, but

because of her sovereign

freedom and will, A s sever-

8/3/2019 Malini Oct 2007


eign, She can equally choose

or not choose to - mit the

universe out o f He rs e lf~ Prior

to the actual projection or

-_,nifestation of the u .iverse,

t e i.nate sovereign freedom

(sv1atantrya) of' he pard=

kundalini is SO l externalised asi .1

would make it possible fo r the

ejection of the sprout of a,

fertilized seed. _is process of

externalisation of creative

freedom of the Go _dess as

K u r y ; ~ , a l i - n l may 'be termed as

the first phase of creational

manifestation, It is in r le

second 'phase of the creative

activi ty of the Goddess that

the emission of the objective

universe is initi at _' In the

hl h j ~ f thr, P '" ase em ssion 0' t e

universe is actualised at that

plointw11en the absolute'

power and freedom of the

Goddess are objectified. It is

the ina e power of fre" dom

of n e ,parla-ku1J~alinias the

Goddess which th , 'tantrik,(ls

consider ,8 5 the basic cause for

the e.rn a n atio n of the

10bjectified uni verse ~

The Goddess as parii-

kundal ln ' l const iutes the~

absolute freedom as well as

'will ( iccha) of S i v a E It is '[he

b so "'II f S " · 'h~ h, '50 ute Wl 1 0 " " ~vaW,' ic l'

while responsible ininitiating

the process of the universe, is ,

spoken of as Energy (§akti)~

The pard-kut:t~alin~ at the

~ ~ '} 1 ., hmetapnvsrcat eve 1 18 t: ' ie

embodiment of absolute

freedom and will, and sa l is

accordingly seen as represent-

ing, he e ssential nature of

Siva~, T'he p , a T a - k u ~ 4al'ini ,

upon the manlfestation of

universe, atcmises herself as

'the sleeping energy, of which

the coiled sn ke is the symbol.

It is this atomic a pect of the

paTa-ku~~a, l i -n f that is known

as the sakti kundallin't It is as

t h o sakt i k'ul1dalinf that 'h e'"

The- infinitud . of p a r , a =

l(u1'. l~alin~ cannot be experi-

ericcd b y the adept on

account of him being subject

to the limitations of embod-

ie: existence, That which

consists of body su ffe s I

continuo slv from the' empo-

tal succession of change ..The

body of the adept, too, is•

par£l-kill)~alinl is thought -0

be source of light (prakasa) of

consciousness ( c i , t ) ~ As and

when the' erm "light" is made

use of it denotes that powe

by which consciousness is

enabled tO have the knowl ...

edge of itself as well as of thatthat is out there. It: is as ligh

that knowledge expresses

itself through five forms of

scum ( .sabda)~touch (spar'sa)"

form ( T u p a ) , taste (rasa) an

smel] (g a ,,~ h a ) _ The se fiv,e

modes of appreber ding

knowledge correspond 0 the

five. sensations of seeing,

ouch, hearing, ta-ste and

_-.. 11 Th'· ~ - i l k t · k · " ' J ' n d - a l ; - - Tsme· ~ "', Jla·· j=.. M . ' .. '_ ~n,. ~

represents the creative aspect

of the para~ku~~allinil' and

accordingly is considered to

be the seventeenth , k a l a

(digit) ofthe supreme nee' ar.

subject .01 temporal change"

which means that it as finite

as any other materialentity. It

is impossible for the fi rite

entity to comprehend air

experience th at which is

infinite, beyond the tem po :all

succession of change, and

unlimited. The united body

of the adept has nOI ca.,p,ci V or

power of experienci ,g the,

infinite, The adept 'has the

possibility of experiencing

the infinitude of the parli=

kU1J~alinr at the time of de'3th,

hat is, at the i e'when ae is

in rhe process of discarding

is embo -_ed exi stence, As

and wh '..n the adept has the

experierice of the parltt-

k'u~4alinr, his experience of

her is in terms of what the

tantrikas cal l inter n a l

s a'mad h '.~The experience that

rhe ad " pt has of p' lara-

kU1:1~alin' f . is in terms. of unity

of Be~ng, tha is, the macro-

ICIO'Sf i ' l and the 'microcosm are

e'xp _rienced as being identi-

8/3/2019 Malini Oct 2007


cal, This experience of iden-

tity 01 unity tet hnically

calle the l ( rama-mudr ' ,a~ The

bliss that re o ults f om this

exper ieric is of ICO· mic

nature (jalgadananda).

The difference betwe n

the ex ier ience of the para-

ku~~al ini . , the sa ,k t i -ku~{lQlini ,

the cit~kun,dallini' an: thei 1ft

pra"Qa-ku~~,a l , in j is the follow-

ing, Upon the arousal of

KUlJ~alinf the energy of

breath that nters t he ce .['31

vein does 'not touc the spinal

cord, .t goea.rather, upward

without any impediment or

interrup ion~n the case of

c i t - - k u t : t r ) a l i n i or the p ra1 )a-

kU~~lali'l1lthe energy of breath

(pra1)a-sakti) has to penetrate

the wheels of energy (cakras)

along th spi- 'J cord. It isupon the penetration . o f the

wheels of energy t._t the path

for I<Undal inI is cleared from••

all obstructions, Once th -

path is cleared of all ebstruc-

tion, the KUtt~afin'[ascends,

with~asell upward till it

reaches 'the top of the . ead

where She merges in Siva~

Next to the p1ara,-

kutt~alinJ is the c i: , k u~~a li ni

which, as the embodiment of

Energy, . mpowers indi vidual

beings with, the power of

awareness ..An adept gains r .e

capacity of ex' eriencing th

cit-kuT.t~alinl b y employing I

rhe various yogic technique's ,I

and one of them is that of th

"emergency of the whee]"

(ca.krQldayla),~1This techni ue

consists of in focussing the

attention on the centra]

point, or what is called the

point of conj unction, The

tantriltas think that the

central point is that point

wher t\VO' breaths two

thoughts or two actions meet

and conjugate. The point of

conjunctior (m,a,dhyma) is

equate with. the 'void (sunya)

of .space. The c o cept of

"void" is considered 'b y the

canltrik,as as the symbol 0-

unimpeded freedom. Since

the void of space and thl..

point of conjunction a e

identical, so it means that theatter, tOO;1 rep resents absolute

freedom of Siva.~ It is b y

ditati - thi it" '1e .1 1 a Ing on . . IS centra

point thar the adept b y going

inward, gains t h o necessary

power of interiortsing the

extroverted cons: iousness ..

Upon having sufficiently

turned consciousness inward,

the adept thereby is in a.

position of experiencing the

cit-kttJ:1~ali'nt The process of

interiorisation of conscious- I

ness begins in the follo1wing

wav. An adept, through a

fOCllss,e1dand deep concentra-

tion, .nters the point of

con iunction that lies benveen

twa breaths" tWOI thoughts or

two actions, Wit.h the d epen-

ing lo f intertority of con ...

S'CiOU5 ess there. occurs t h o

slow pace of pulse, of the

circulation of blood, and of

the 'breathing movement.

There also arises within the

crawling se--sation as well as

the humming sound of a bee,

This experience results in [he

'rise of intense delight

Before we s .leak further

with regard to the' experience

of the hummi g sound, it

would at this junction be

appropri ate to dwell upon the

c sote r ic phv siologv 0£

Tantri'cism. Tantr ikas ' are ·of

the view that the' e is a,central

vein, called SU5umna which i s ,, i

located in the in erior void of

the spinal cord, The spinal

cord in itse .f is viewed as the

symbol of axis mundi,~To the

Iefr and the right '0 .the spinal

cord exist. two mystical veins.

namely i~ a and p ingal f j~ ]t is

through these two veins that

the normal breath flows i n , ' he

bodv, Alo:o,g the mystical vein

of ,SMS'unlna al'e located six.wheels of energy ( s a , k t i ~

C ' a , k 7 a s ) ~ The l(U~,4alinit upon

her ar USal'1 moves upwards

through the central vein,

'Wh ilc jnoving upward, She

8/3/2019 Malini Oct 2007


penetrates all the wheels of 1 lambil<a opens U : P " which

eriergy, thereby purifving faci lir ates the. breaths to

them from the impurities the'Y' descend downward. The

may have. accumulated, This normal . breathing the right

purification of the wheels of

energy facilitates the upward

journey of the KU'T ,l~al in i . .

Upon reaching the top of the

head, which is considered as

the transcendent abode of'"Siva, it . is 'at this place where

I the KU~~al inr merges in Siva,

I' hl Ir resulrs j h .,,·.(,C..' resu ts In tne expert-

en,ce of ·non..duality,

I ddi ~ k d'n ace mon to ca:-ro,_' aya,

there is an 'another me th o l d "

which consists of in pushing

the incoming and. outgoing

breaths into tb .e cerrtr al

channel. At the initial stage

th e breaths ma.y b e a llowe d tlo

descend a little downward.

Upon gaining mastery over

this technique, the practitio-

ner is asked to collect the

breaths at that point where

thev may slip down to the

muladha:'ra-clakra or "the root

h ' : 1 ~ 1 1 I ' T h ' . , - h ' " hw eer . .' ··.epoint at W:,: ic -'.

rhe breaths are collected or

unified is known as the poi-nt

ofI l a m , b i k a ~

Wh.elll'the breaths

are unified and are ready to

descend Idownw'a.rd, there-r

occurs the cessation of

breathing which results in

the experiencing of choking

sensation, At this point of

lex' erience the ri;,','h.t side of

side of la .mbi l ,a · remains

blocked, The passage to theright side of l lambika is opened

up through th e practice of

deep concentration, As a

c on sequence of in tense

concentration the breaths are

unified, and accordingly are

'allowed to re a c h the

m'ulad,haTa.-cakra,~

Once the coll ected

whole become one 'with the

KundalinI upon reachmz the, 10

lowest 'wheel of energy. Once

in this wheel, they facilitatej

the a[1011.6a1 of Kitndalinl from. .

the state of sleep in which Shefinds herself upon becoming

atomized by ' reducing herself

to the manifest categories.

The K u . ' 1 . l ~ a l i ' n ' f , upon arousal

moves upwards from the

lowest wheel of en.ergy

towards the wheel that is

b .h . .'1 -h u. 'la ave rt, narnery, t-e 'nave

wheel' ('nalbhi~cakr,a)~ Once

breaths enter, through. the I ill t 1 1 1 . 5 wheel, the Ku~~alinl

right side' passage of l ambik ,a , penetrates it, and conse-

into, the. central charme], quentlv makes it to rotate like

there emerges such a type · 0 ' £ a wheel , At the same time the

vihration that is experienced

upon the closure of the

opening of ears, The bre aths "

once inthe mulad.h,ara~c,akr,a"

arouse the Kundalinj from her, ,.

sleep. The awakening of

KUfL.d,alini results in theI I ! I!

penetration of the wheel of

e nergy, n ame lv , of the

mu ladhaTa ... a k ra ,~ Once the

wheel of energy is penetrated

b y the KU1J.,~alint~t beg in s tel

revolve clockwise at 'anunimaginable speed, It is the

first authentic experience

that a practitioner experi-

ences upon the 'arousal of-

KUndal in f~II! I'!I

The breaths as a unifie d,

yogi experiences as if both 'the

wheels - the root-wheel and

thenavel-wheel - 'are revolv-

irig simu] ta ne ousl Y ' and

together" 'While both t'he

wheels revolve, they produce

such vibratory sounds that are

so pleasing that they enrap-

ture the rnind,

Prom the navel-wheel the

Kundalin'i ' moves onto the~ .

next whee l, wh ic h is known as

the heart-wheel (hTt~cakra) .'While penetrating this wheel

of energy, the Kundali,nI' I'- Iii •.

k '. 11] ,i hrna es Itto revorve a ong wit ....

the other tWOI wheels that. lie

below it. The experience that

the yogi 'has is that of rotating

movement of all the three

8/3/2019 Malini Oct 2007


wheels, The' og~even experi-

ences the p esencr of the

spokes of the x eels, From

this wheel of energ the

Kury4alinf move onto tne

next whee .. w h o ' , c ' h lies in the

throat and is accordingly

'known as the throat-wl: el

( ' , a 1 ) . t - h , a , ~ c a k 1 a ) . . F 'om the

throat-whee] She moves onto

the w·h·el of energy that Iie

between the two eyebrow s

(bhfumadhY' la)~ The ,Ku1JI~al in l

noes not move ara further forsuch practitioners who are

sole 'y inte ested in world y

pleasures, that iS 1 in the

attainment of magical pow rs

( s . _ · d d h i s ) ~ T'he Ku~~al ini ' . ,

lOWle..eT, mo,ves towards t'· e

tap of the head illcase of such

practitioners 'who, are desirous

of Iiberation from 'human I

bondage, Up'on reaching the,

top of the he.ad) the Ku~~alr in i

no, more 'has an atomi zed

existence ~B,y merging in the

Suprerne Co nsc iouan ' S , S "

which i.s Paramshiva, She

attains the undifferentiated

condttion, which for the yogimeans that he no more expe-

riences himself to b e separate

from his ontologica ground,

This merger, ,at the anthropo-

morphic Ieve], Is seen as '[he

unification of the Divine

C O l ple, that is" of S i a an d

S a " k t i . .Also t us unification is

equated wi th the experience '

of unity that occi s between

male and femal. wh en

engaged in sex:ual' inter-

course. The resultant orgas-

mic-Iike delight is termed as ,

"the celebratio " of sU .p reme

union" (m la hame lap 1a) ~ This

pleasurable experience, ill

symbolic terms, is said to be 'of

the nature 0 ,' nectar, 'Upon

d. inking the' immor a t nectar

lof bliss, the y I O g , ~ thereby as

the experience of the sotei icbliss, 0" the bliss that emerges

upon attaining 0 the state of

liberation,

The yogi, while engaged

in the practice of the arousal

of Ki.£ndalini from her state of'. . ..

I

awakened, she moves upward,

ri her upward journey she

penetrat1es all the wheels o

energy that are located ala', g

the spinal cord. This proo s

ofpenetrar-io'll of \V " eels of

energy is known as the iierc-

ing initiation (vledh,a-d:fl(sha)~

The p netration tha OCellI'S

is dependent u .Ion. the inner

d .ia .p os itio ,n .s o f '_he yogi that

he may b . having at the time-

of p e rie t u a t Lo n

Abhinabagupta describes thisprocess of penetra 'ion in the

following words. "T,' ~S ."nitia-

tio n of penct ration is

described. indifferent ways in

the Ta'ntras~ .ere the vogi has

to expe ience: he iriitiation of

penetration whereby he rise

from on e W' .eel of energy to

anot her, As a consequence of

this, 'h e simu lt arieousl y

experiences 'he c a k T a s in

motion, Subseque.nt V (the

y , o e g i . ) " on account o f t h i s

penetration, possesses the

eig _tpiowers of Yoga,..n

The Penetration of the

Whee"' s lo ,f Energy

The number of penetra-

ti ons c,orresp1onds' '0 the

number of wheels of energy,

whi.'ch are said tOI be six. Eac',

dormancv, should remain

cautious of the fact that the

arousal must not take p' ace in

a t reverse order, Such an

arousal is said, to be of ghostly

nature ( p 1 i ' § a c a v l e s ' h a ) , I f the

arousal occurs in a. reverse

order, then the Kundal in i does,.

not move upward from the

1 n ' u l a d h " G r a = - c . a k r a to the top of

the head, Rather the move-

ment of the 'energy of 'breath

is downward from the, middle

of the eve brows to the

mula.dh,a-ra-cakrla. Such an

arousal ·s n,ot :a t.a l .benefi c ia] ,

_mayprove fatal to the well-

being of the yogi.

Once th-e Ku'ndalitli is..

generation gives 'rise tJo an

'. h '.xperience t! .at IS appropriate

to it. The first penetration i

8/3/2019 Malini Oct 2007


"concentrated penetration" ~

This penetration "isactualized

in yogis of s rch type "rho seek

sensual pleasures and, occult

powers, In yogis of this type

th e j ovfu l brea h ~s trans-formed into semen (h indu

vif'y,a)~ The yog i ,o f th is tvpe,

upon the arousal 1 0 £ pr ' a "V , a , - ,

ku"(t~a,lini, experiences the

pervasion of semen from the

bottom w heel of energy to th e

top 'one..The ecstatic delight

that Q'C,C'U,[S onaccount of the

presence of semen in equated

with the delight that one

experiences at the height of

s exu al org asm .

The fourthpenetration ' ~ . s

called, s : a k t a ~ 1 J e d h a or "the

energetic penetration' ~This

penetrative initiation occurs

'in yog a :is whu want ju be

str ong b o 4 l - h · men tali ly . an dL J '! . :_ . . .. : : _ _ . '. ,L, , ,' ,b , a,_,l ',' .~" ,',

penetration IOCC'urs in such a physically, The yogi of this

ylogi who is deairous ofleading type experiences the upward

people to the' soteriological movement of the Kunda,linI t0

goal of liberation. Insofar as be like that of an ant, Alsothe

the arousal of l < u l J - a . a . l i n i " is ' yogi experiences the transfer-

concerned, it takes place in '! marion of breath into pure

the 'Dorm of sound (na'da)~, . A s lenergyt , As a. consequence ofthe sound is constitutive of this: experience, he thinks of

speech, 80 it is through the 'himself as th e embodiment of

spoken word (man,tf ' la) that pu re e'n erg yt Even the sound

known . as m a ntra v ed ,h a~This

penetration occurs i~ogi of

such type 'who is desirous of I

experiencing th e fullness of 1 - I

consciousness, As a conse-

quence of mantra-1 ic d h a " the' y , o g . i has the experience of the

rising of pria~a-kurt4af i 'ni in

the form of mantra. The

expression of mantTa could ' b e. ~

in, the form of Om, S i ' v a ; J aham ,

: : . ' ' ' h a "1 tc U ' -"1" . -- the e -.' --o,~_m, e c . .' pon rne mer

gence of Kuntialinf in the

form of mantra, there occurs

the, experience that is joyful

and full of delight ..The breath

fi ,-

o J O Y , 'upon Its emergence,

penetrates all the 'wheels of

f h - l - dh -, " - . I . .-- . - . - . - " ," , , . . . . • ' : .energy rom r emu_a . · _ a r a to I

the s a h a . 5 r a r a ~

Tb d 'k" d f"rie secon rinc 0,

, ~ l - ' ~ d hpenetratton IS ca. ie tne

-- - d ' .1 h a "th - - t aa ,,_ a~ ve u ~ _ or - ne pene .r -

tion .,' sound" t This kind of

the: 'yogi is empowered to

explain 'and describe the

nature of the Absolute.

The third. penetration is

known as bindu~'vedha or

that ern 'e"rges upon the a ro us al,.1 ''!...'" .'._.' •. , ~I. _ . '., . I ', g _Ii,) II .

of Kundalini is of the nature of-- - II~! ~

ian electric, current,

The fifth penetration .~

known as b h , u j 1 a n g a , = · v e d h a or

aft

In.

the " snake . ..ike penetration" ~

This type of penetration is

actualized in. such yogis who

visualize Kundal ini in, theI

form of a snake , The arousal

of Ku~~alini in yogis of such

type occurs in the form 'of :3 .

snake, Upon its arousal, the

Kundali'ni as snake, whenrh . J!

stretching upwards keeps its

tail in the [lowest wheel, which

is the mu.ladhara,~

The 1as r penetr a t tive

initiation is known 'as parlt .~

ve,dha or "transcendental

penetration" ~This penetra-

tion is for the Y "og iwho is

desirous of nothing else than

h h 0; f ho ,ave t .e e:x.'perlen.ce 0 t .e~.

presence of Siva~ The yogi

wh.'.0 · . . h · ' a , C!i t 'l"i~p - - : ' en e t r a It: 1 1 0 " - 1 1 ',. , .. (J ,[JJ., 0 1 1 . ,. . ',. ~ ,' I L~I!. '

s inks into the repose of all

pervasive l-consciousness.,

which is nothing e se b u r S ' i v ' , a

itself,

8/3/2019 Malini Oct 2007


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t · 'dc s m e s .'T h e p ro je c t I n v o i v e s L n . i t s fj 1S t p h a s e a ne x p e n d i t u re o l f R s . 5 l a k h s t o e x e c u t e r n ln lm u mr e p e i r s f o r t h e r e st o r a t i o n o f t h e s a c r e d s h r i n e ,T h e I r u s t h a s r e q u e s t e d e v e r y b o d y t o l l b e r a l l yd o n a t e t o w a r d s t h e im p l e m e n t a t i o n o f thisp ro je c t . D o n a t i o n t o . I A T a r e e x e m p t f r omi n c o m e I a x u n d e r S e c t i o n 8 : 0 G o f t h e I n c o m eIax Act.

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k e e p i n g h im p l e a s e d a s a d e v o t e e w a s w h a t s h e m o n u m e n t a l w o r k . T h e b o o k i s r e g a r d e d a s a

c r a v e d m o s t a n d w h a t g a v e h e r g re a t e s t m o s t v a f u a b l e s o u r c e o f r e f e r e n c e o n t h e

h a p p i n e s s . N o t j u s t . t h e J l l e m b e r s o f h e r o w n s u b j e c t b y h i s t o ri a n s a n d s c h o l a rs : t h r o u g h o u t

f a m i l b u t e v e r v o n e , w h o c am e in t o c o n t a c t t h e w o r l d .

8/3/2019 Malini Oct 2007


t h e s t a g e o f e d i t i n g w h e n h e s u d d e n l y f e U i J Ja n d p a s s e d a w a y in t h e h o s p i t a l .

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d h k d A t it ~ t h f" ld f ' S k '" t. : . . - ' . , ' ' . . " . ' . . . . . . 'I I I ' ' 1 ' . ' . ' . . ' • . • : 'a n i s , . a c e " " . · . J a n I n _ e . le , '. . a ~ans ,ff ..

s c h o l a r s h i p a n d a b e a c o n o f l i , g h t t o r

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n o t only did Indan c i n e m a lo s e a l e a d in g h i s w o r k s o n t h e s u b j e c t i n c l u d in g S p e c i f i c

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s u f f e r e d a g ri e v o u s b lo w . A s t h e f o u n d e r o f t h e . S , e l f - s u p e Jm a . c y o f S v a t a n t r y a D a r p a n a a n d

N e . 'w C i n e m a MOV l f , m e n t w i t h M r i n a l S e n a n d 1 , E s s e n c e 0 f t h e E x a c t R e a 1 . it Y o r

. R i t w i k G h a t a k a n d p ro d u c e r / d i r e c t o r o f p a t h - P a r a n a r t h a s a r a o f A b h in a v a g u p t a ' . . H js m o s t

b r e a k i n g f il m s l i k e B ll u l / a n S h o m e , E k A d h u r ! r e m a r k a b l e w o r k , h o w e v e r , i s the Kashmir

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n a t i o n a l a . .n d i n t e r n a t i o n a l a w a r d s . A s a I 'V v o l u m e s , A f r u i t o f d e c a d e s o f s t u , d , Y a n d h a r d

d h i d ' i II' k th U h i F i i ~ t o i l lt h d d th 1 " ~ t ' ; - f -p ro _ _ c e r , .I S p ro ' u c t t o n s 1 1 _ e . n e x a s m u u e w ' o r ~ f 1 , c a n o e r e g a r : e o a s I. ,e C U " . .mrna ' 1 0 1 1 , 0

a n d T u rn in g P o in t l e f t an i n d e l i b l e mark o f h i s h i s erudition. D r . B a J j i n n a t h P a n d i t h a d d o s e

c r e a t i v e g e n iu s . H e w as o n t h e jury o f N a t i o n a l I a n d i n t im a t e t e l a t l o n s w i t h S w a m i

H lm A w a rd s f o I s e v e r a l s u c c e s s i v e y e a r s a n d L a k s h m a n i o o t o w h o m h e w o u l d o f t e n g o f o r. l e a d e r o f t h e I n d i a n d e l e g a t i o n t o s e v e r a l I s e e k i n g g u id a n c e . S w a m i ] i a d m i r e d h i s

l n t e r r t ' ~ fl O l~ ' f - t ' " ~ W ' 1 ! 1 . d . h I h " · d « t ~b t ' " ~ " . t ~n e r n a r o n a I ~ e s ' . r v a J ,S ~ _ e ~ ' V e r s e i n s c t o a r s _ l iP a . n c o n ( 'M U ' J o n I n i m e r p r e I n g~ - ; ' .h · . '. S" h " r. . . . ' 1

1

1 : - ~ . ' , , ~ . d - , f - " " I' lit ~ , · · · : " t · , t o t 1 h - - . tnenor - d I I'S··h··' ·: ·h~II·' ··.1 i h i . a l t d ' - I · - t - i na s n m r r ; a iv a i o r e a n o a t r r e q u e n V.ISt o r ,,0. e n e n on -n u ai , . ' a .1v a p J I 0S0P , u c a i ra r 10 , ~

I t s h w ar A sh r a m a t I s h b e r , A ru n ] l w a s d i r e c t i n glsh .; -. "I" '1 - · · h · crt f ' - ~ ~ . s - 1-". 1 5 , w a r s w a r o o p , a S o r r j n m 0,0 ~ w a . m l

L a k sh m an i o o f o r t h e Ashram T h e f i lm w a s a t

S h r i B a m z a j , r e n d e re d v alu ab le s e r v k c s t o t h e

P u b l i c a t i o n s D i v i s i o n o f t h e M i n is t ry ' o f

t n f o rm at i o n a n d B ro a d c a s t i n g , G o v e rn m e n t o f

I n d i a , w h i c h h e j o i n e d I n 1 9 5 4 a s E d i t o r o f t h e

s p l e n d i d l y p ro du c e d j o u r n a l UK a s hm i r " a s w e l l

a s o t h e r j o u r n a l s p u b li s h e d b y it. H e a l s o w r o t e

a , n u m b e r o f w e l l r e s e a r c h e d s c h o ~ a . l ~ Y a r t i c l e s

o n v a r io u s a s p e c ts ; o f K a s h m ir 's h i s t o r y a n d

c u l t u r e . In 1994 he pub lished a n o t h e r

i m p o r t a n t a n d m o re e x h a u s t i v e w o r k t i t l e d t h e

" C u l t u r e a n d P o l i t i c a l H i s t o r y lo t x a s h m t r ' i n

t h r e e v o l u m e s a im e d a t " g ~ .v i ,n g ' a

I c o m p r e h e n s i v e s t o r y o f kashmir r e v o l v i n g

r o u n d t h e c o m m o n m a n 's p o li t i c a l , s o c i a l a n d ,c u ltur a J life'.

8/3/2019 Malini Oct 2007


In this column we welcome the reactions o f our readers - Editor

h f d k k. Iii···· _ • _

.. ut ···08 ip 0.· Spanc a .aruc

T,ke ,Edlto"

Malini

Dear Sir,

n hi p'aper entitled 'Kashmir Shaivism: A No 'e' publishec in M a lin i: Ju ly -September 2007 issue, Harsha 'V.Dahej i a , states:

"The Spandakarika, unlike 'the Shiva Surra, was not a revelation but the

exact aut' orship of n is wo ,k remains a vexing proh em. W ,·le some

have suggested that itwas written be Vasugupta himself, the bulk 0' the

evidence sugg_S s that it was written bv a disciple of Vasugupta's called

K'allata.

W hile thefootnote on pag e 1 of 'Mal in i s ta te s th at th e v iews . expressed i n , t he a rt ie es ,published herein do not necessari ly represent the views of Malini, I .ake this

opportu nity to plac e the co r re c t pos iti on 011 record forthe benef i t of'readers. Here itwill b e re le van t to [quote from the book 'Kashmir S haivism : The Sec re t Supreme 're ve aled b y Sw am i Lakshm an joo an d, edited b y J oh n H u g he s:

"The Spanda system was introduced ill Kashmir b y the' great sage

Vasuguptanatha in the beginning of the 8tb

century A.D.

Vasuguptanatha i s . ' he author l o f both th e 'Shiva Sutras' and, the' 'Sp,andaKarikas'. The disciple of Vasuguptanathr -was Kallata,'

'The foot note on page 135 of th e book further clarifies:

"Some teachers think that the 'Spanda Karikas' were not composed 'by

Vasuguptana tha but rather by h is . d is c ip le Kat ata, This theory , however, isa b s olu te ly in c o rre c t, ,,'

A,D':scl

, e(Note: The above response also re l fects the views ofMalini - Ed.)

8/3/2019 Malini Oct 2007


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&.150/-

R a , . Z , 5 l f

Rs .25 / . .

8/3/2019 Malini Oct 2007


8/3/2019 Malini Oct 2007


A,tSav~yt ke ol. ,.. ;0

we a · · ' 1 1 3 pieesure In servmq you

with a smile and a .h ,earty welcome.

_aa-_ . '•

Malini Oct 2007

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