8/3/2019 Malini Oct 2008

1/68

5 Price 40/

8/3/2019 Malini Oct 2008

2/68

Ishw,crsaroopwa c ' _ i . . . . . .kshm .'jooM hasii J t.it..aruruoma .~..ay,an.~

An:mI u a - " ' I I M ' a h a ~ ' y a : ' J I l ' n ~ a ' - ', ' , " , ' " , : " , , : , ' , ' , , ' , , ' ' , ) , r , I l _ ,

Mumbai

8/3/2019 Malini Oct 2008

3/68

Associate E i Ji to r :Anjan. DharBusiness Managsr:Sud r K. . ..a...

Circulat ion Managers ;vaay BakBht (J&K State)dar Munshi (FIest of IndJa)-.rr ... ted & Published on behalf of;Ashram Trust by R . K a Sadhuprinted at: P rin t A rt. A ~2 91 2Industrial Area, Ph ... 1

He"DeIhIS u b s c r l p . t l o nVear ly Subs cr ip tio n Rs . 1501..Price per copy Rs. 401-For Subscription: Che$. es /P raf t f avour ingI I lshwar Ashram Trust" payable a t New DelhiSubscription by Money Order not accep ted..".Advertisement TariffBack Cover (ColOur): As. 10.000/ ..Inside Cover (Colour): As . 7,000/-Baok Inside Cover (Colour): Rs. 71000/~Full Page (B&W): R'S. 3~500/-Half Page (B&W): As. 2,500/-

liniA b ID b 2008" "" I" " . ," IJ -. ! I! !I I! - ', I '" . ' . . _ . "' ~" " > ' . , ' - -" ' , . ~ . ' I , " : .ctober Bcem,er ,---'.'

2~ttiqI; i ! I ~ ; l q

4Comme'n tary by lshwarswaroop Swami lakshma-nj loo

Theories of Truth and KnDwledge withSpecil'al Reference to Ka,s,hmi'r ' Sha'ivismand Kas:hmiri Sufi'sm~2Di[ Nav ji van Ras to g, i

'1 4

The' Trllka Sipilrii 'tual Methods of A,bsorptianIMo'ti L a , 1 Pandlt

20

J J f t Itq j1151' I' ij4 1& : I I i Q'I: ~ ~'~ ~ ~ i'iq tql ~' i ~ 1 ~a+I D I G ! .

37

, J J f t r ' 31fit'1tl4]:t(I i Ii ,d ' ' 1 fI 1qf \ : I n d l ' l ,af-1fiu 1 5 :tfiji' fl I I l{1 31 ut 1 IW i: c f t t r = r . ~ f c r ~ 50

\i(q l " I a '1 1 1 1 1 ~ ifid ftrllM 5 1 1 1' : Il ' f l : i fi@41 ~ q : t u ' j ' U c :i ! l ; o n 11'~ ~

53

ealend,a r D , f Events'The VieU1S e xp re ss e! in the articles publ ished her. in do no tnecessari ly represen! the vieUls o f Mal in i

8/3/2019 Malini Oct 2008

4/68

.18f t!anniversary of I shwarswaroop Swami Lakshman joo s Mah l i s amadh i was observedwith deep d votion by ' his numerous devotees and fo l lowers in th e country and abroad . Assmoke rosefrom the sacredfires lit at the annual mahdyajiias performed at the Srinagar;

Jammu, Delhi and Mumbai centres of the Ishwar Ashram in India and the Universal ShaivaFellowship in the USJ1 along with chants ojthe ltymns and mantras recited on the occasion, sodid s incere prayersfrom the devotees ~hearts rise to th e sk y requesting their great m as te I ' for h i ' s 'continued compassion o f guiding them in every moment of their l iv es : A n d as the fra gra n ce o fth e jo s s sticks and f lowers filled the air; so did th e aura of his divine presencef i l l their mindsand souls with it s divine glow eighteen years after his departure from his p hy sic al bo dy . Theoccasion lVlas also marked by the need felt at Ishwar Ashram Trus t of its engagement withgreater dedication and a more intense r eso lve in spreading the philosophy of Ka shmir S ha iv ismo f which. SWlamij i was the gr ea t es t r e p re s en t a ti ve in modern times.It wlas Ishwarswar . op Swami Lakshman joo s firm belief, a s. w,e a ll kn o w, that n o n ...dua l Shaivismof Kashmir has all the pote tial to br in g a bo u t IU spiritual transformation in th e fragmented andstrife-tom world ~ttodayand create a new [orm ofsociety based on the Trika vision o f th e unityof identity between man, God and the world. It is a vision that integrates t r ans cendence andimmanence and' conceives the ultimate reality as one undifferentiated and indivisibleconsciousness that pulsates a n d th o bs in e ve ry a tom and is the ground and essence: o f e ver y th ing .There ' is n othin g tha t exists o uts ide co n sc io usn ess which tho ugh . o ne a lso appea rs in the f orm o fdiversity; the phenomenal world and all its entities being but its manifestations. It is ' this onepure consciousness that unfolds itself, the Shaiva philosophers hold through ' th e thirty -ixcategories of existence from Paramshiva to Prithvi ali the cosmos. And the casinos is n o th in go u t th er e but within cons c iousnes s . The su n, r ises the 'moon sh ines ; the galaxies shimmer f o rmsa ppea r a n d disappear and eve" time and space dance within the immensity ofconsciousness. Ittr as sc en ds a ll a nd y et in clu des all. Infact, it is th e A LL T his e xp er ie nc e of 'nDn~dual i ry , o f real izingthat individual consciousness is not different from the consciousness that envelops th e wholec o sm o s. is what constitutes sp ir i tua l transformation. Awareniess of this identity, this essent ia loneness CQ'nrelease the individualfrom the bo t ti s of f ini tude, with his consc iousness expandingto'the extent that 't includes the entire world and touches ~nfi'ni't:y. Thisis what KashmirShaivismmean s b y ' l ibera t ion , this s ense ,o /id en t i ty with Shiva lo r c osm ic c on sc io usn ess. K ashm ir Sha ivismthus makes Its fee l one with. the 'wor ld instead of isolated a n d alienated individuals. Perhapstha t is why Swam iii r eg ar de d it a s a universalphilosophy a nd made ' its u niver sa liza tio n h is c or econce r n .Isn 't itfo r u s n ow topay tribute to h is h a ll owed memory by try ing' to w',ork towards implementa t ionl ? f this sp ir i tua l agenda set b y ' him?

.1

~ : ~ \ .: .f;:'~ .: . ;:.. .. : '_ '.~~i . ~""" '. ,_~ _ J ; . . ' . . . ... ...

8/3/2019 Malini Oct 2008

5/68

M l4! ~ qff 1 f l f J ' H 1 I I f E I qff 3 1 d J ' l ! i 5 c f t !JUll-tafilr iffllf a t J v " f f l " c t m o t\-Ji1~ 3Nii !_ iE( 3fj2I7IlJ2/}' aIR , , f I " l iNI JIf } i fJ . 1 J l ? l e t ' ffl '2T . 1 F f f I 7 f t I ~ 3f iNR fR :kiNa r f - w : r ' i f i # I ' P I e . lifRt RRift oW ! F I t f # i ; f fPW l j f f f l ' t h > ! tJq ~ c i W J q l 8 { 1 { f t c i ? 7 r f f

r 6 / & q i J p f m fMa qfjr if (fl/fiji I@W{ C/ff l M l 'l ! 8IImiiiFl sarr I JliJi IR1tt r : W h r 4$11(0 w mrdff! aIR Jf"ilf!ilN qff f4 R qff ifIfrt if f r < n t f J l i ! J $ljmRJzil qi j24q it t: lQ)c4) wf.traif 1 5W I '? ~ anww e d t a i t 7 i 3 ' C f I ~ ~ T i w~ r:tIlff 2 lT # ! J it uf).i/'1 lj yfrtq& i3'1rtJfJ.flift;~M C f ) t ! ; f qff Jlq;fl J/jif/q/ qff i f ' 1 I V ?& I sit? f . J R : r Jlifj/? JPl\!ii lRtlf i sIR ' F f T c f f Q j ! ? f q fffj4Ef dil l ij WW t lWt PlihN f C 1 1 4 J u t J lift R&l ~ "ifiT ~ ~ ~f /d tAr f f r tf 1 p f - Y w iJ ' ,qff J I I r i t f c b f l C f J \ ! qml s Jj4;fi;l rw W" ~ a r : J ! f C f !i b m 7f2ll #J; (ffltt 3fT~W Cf}~JfJ( :lJqlr;~rif.ct Jim? qi rppf if aIR if f 3lfElcli drlfi!.fi1) JtR '[if f lCp(>l{ r ff ffllf{ i i , . . " i ' / / I Y f f J r ' H e f f 10" f C I lJ f J u f t r;/rfq/ '1 fill 2 / - J f fit:; iJ f - J t J 1 9 J l f r J f i t f i l itI{ti j 'bfCI'{t jq f i I l 1 f f ' N / 1 1 1 U J l i } . Cfi! WW fikcrm :w fr/i 7/tq J/ i t4Cf lC: T ; 3IFif' rt '?iwwr a t ! ?~~ ~ ~ "'rRl~ ~ r --.--4. .~~ ~ ..,l. ~ ~ ~ ~4+ ~ ,.. ~I'qrtll'J1rl/~CJ ~Gllbr-ijjf?tqJq7~Q.ffrt N/7 dtlt: VCf' "1'1 f l1 I 1V / q J. -/~ ' If Jo l ~l r1~i f f l { lCFf11:f( j{ f l l~:d! ( -FIC; ; f i l i I I l ( it f#rqr-~ r 5 artflR fR lit ' l / j 1 J ! l . ! k e r r ( aIR / P i w qi (tq ( ! ( lJi f l f0d} rj;i ! i E I ~ ctt ~ q fJ i J ! T f l ibrfJ tI lfii 'iftC q{1{ ffiTI q/t %r t& 3f'1kr-aJ?!i;g T J d r ; q qi ?l}q *q(Jr:p#qd ifNrf) d I i ! T 3 f T ! f - 3 P ! l 1 1 ;p:f{i;ff 1 5 aft? iff Cff fJ q;{ flN-flftI . J i ' l f J T M R - ' I f i ! t/fflJdrJJ rii i f lEN (i);?f) w ' ift 31#rlffl ~.3/Jr r[C5 ' i I r t S '? if! ?Ii! m q qff ~ flfflJij qi \ '9 q -;;' l ~ 4 1 f l ' 1 d '1 " l I l f t 3 1 t J J 1 0 1 t fatff F i I #rt;q q ' ? J f! W q it 1 f 2 i h ffili 36 flM (Ii ' ( i j q 1[ . : 3 / T f i 1 3 T f I l q ir J/tpcq; ~rl l t lW f c i~ ' C J - l e u f : S Cfidi if/IS'( ; : r ! f 'tlrl~ it gf f ( 1 J 1 f f 6 - - r ! w r ~ 1 q~r~fPI",rw r w d : I $f l q { JJNiJl l t l f q} r i f l r f l ! lft -pi I j !i:d ~m -I t m c : i l lJd1 t; : fJ&tRif i l j - 81(f f7{ -2161'T dtf,\ f[lli ~'tll \l :3Ii i rqfJ~ CQ7'~~r f r ' r 1 : C f ) - ~F t :mJif W f l J ~ q ' '# f!ili m C f f T 'Jf lf f iil'lIrt1 II ~ ~ ffl7f)r;/} ~ 7 ;f? lf ~~ e;ff., mifit it afty ~ f iJ~iJ&/Jf/) i l r tM 'ifii .3 IQrn YjIl!J W tJ C l JN IiFII 3W sem 'lffJ' r:rfll(i/ - ; : u f f {qj1J;>frdt !FIFJIfr flit 3{q;f} $ T c l ; T . s d i f f r if)i(oj qi # T v 1J1cb iJN7~ s q;pf qtr W fCbl ? l f i j = q "# c t f f : r t ? YliH qR?

8/3/2019 Malini Oct 2008

6/68

with commentety byI I , s I WARSARO IOPSWAMI ' AKSHMANJOO

_. .. 1 FKssbm: ~L_:" S ",!,.~Revealed tO tbe Sage VSsuguptaJ the Shiv Siicres form a seauns textD'1ssnaur cJHiJ1Vlsm~1 WlUnlJl SEnglish rendering of the ,Siitras untold their inner secrets snd mysteries, helping us to fathom the. .. ,.L ~ b horioceanic depths oi' their mesmng; epnonsm .r sp zonsm ..

.~ .Siva

H is u ir tu ou s o eha oio r is t 1 1 1 f ' ma in ten an ce o fhis body~hat ~s virtuous behavi or? Forordinary beings, virtuous behaviormay involve special ways of acting

and being. For example, there is the special.-ehavior that some ple,op e observe during tr eeclipse of the moon, These people fast andperform special ceremonies during tile eclipseand continue these special ac..~ons until the'eclipse has ended, For these people acting inthis wa,y during an eclipse is a.virtuous act,Bu.-for such. a ' y O g I . " behaving virtuously is Justto re ,-.ain in,his body as -t .-~For him", virtuousbehavior involves g,e.ring ~p from bed at fo r0'clock in the morning, going to the bathroom,taking bed tea, g,Oling,for a walk, having lunch,garldenin'IS taking a nap'., cleaning up his livi . ,g 'quarters and so on. Other than these ordinarydaily' actions, there is. no, 'need. for him tO I adop _any other virtuous behavior, So routine talk,' taking tea, going for a w alk, going to the cinema;

s

these assorted actions compris the virtuousb shavior Leadopts for the remaining period ofhis life.This iswhat this sutra 8a'ys~For such a Y O g l1,whois just like Siva, which means whose 1-consciousness is just like Siva. consciousness,existing in his physical frame is his virtuousbehavior, Therefore, just to exist inhis body isa virtuous act, This is because while he .r .mainsinhis body; hie is intent on_y on performmg the

- _ ,.supreme worship of Lord Siva ineach and ev ryaction of his life ~ whileeating, while dinking,while talking, while taking 'te'a, while eatinglunch, and so forth, Although everyone aroundhim experiences that Ie i s acting just like anordinary human being, he is not, he issomewhere else ..

8/3/2019 Malini Oct 2008

7/68

About this, 'the Soacchanda Tan tr a says:VJbenever a . fire iskiGdled pn the groundl where,are the flames seen? The flames a re ste en ,in thelth h hi "J b dky..In the same way, a '.o'ug- t IS:yOgI S - ' o ' - y~ . , ~ ~ h i ' . . . . . . ~ f i - I - d ' fidi id'-I ~. _is esisnng In 'tne mrenor -e 0 m v mahty Jthis, yogi is actually established in God-consciousness, (Svscchsnds Tsntm , 4 . .3 8 9 )

The yogi is established ill that G,old~consciousness. just like a flame in the, fire. .Although he is residing illthe inferior states of'waking, dreaming, and deep sleep, he has

~ ,already attained entry into' 5iva~And yetbccauschis actions are just like ours" you mustnot thinkhe isnot fully' aware of his God-ccnsciousuessand. therefore he is just like us, Even if 1 1 , e doesall the same things we do, he is somewhere else:'he is above, There are no other virtuous actionsfor' him, to adopt except to remain in. thisphysical frame and perform actions,

",,It issaid in 'the Trika Sastra:; 'The one.who is always stamped by the variousposes associated with thebody, such. as taking;tea, going ' tOI bed. resting, talking, joking, havinglunch, walking and resting, is the real holder ofal l the 'postuJes (mudrss) ofyoga, All other yogis,who are not like him" only hold a bundle ofbones,

The ycgi's 'body has no flesh, no bones, Youmust not think that he is ina body with fleshand bones, 'Being one with God-consciousness,he is supreme'~

~ _The energies of Lo rd . S iv a are classified in threeways: the supreme class of energies, themedium class of energies, and the inferior classf ~'Th!- f' 1 f "energies." ,',-~emrerior crass 0' energies,known as ghorafar l ' energies, are determined bocause an individual to enter into the depths of'the darkness of ignorance, The medium classof energies, known as , g h o r a ' energies, cause lone

to stand still, These energies will not allow theindividual to, enter into 'the state of Cod-consciousness, The sup .eme class. of energiesare known as a g h t J r , c 1 ' energies, In. the next versefrom the Kulap,aiicaSika Sastra, the a g 1 1 0 r ii' classof energies are clarified and explained,The ~rupreme ,agh'oIli e'nergies 0 ' G IO I,d-consciousness always em-brace that. yogI wholivesin such a way that he remains abso-lutelyunknown as a yo,gi . . ,They carry him [0'God-consciousness, where he is forever established ..This is , the secret. of rising, be- cause this state ofGod-consciousness has come. forth, from a secretpoint and he is residing in a secret way of l ife,That 'yogf, on the other hand, who is known '0everyone as an elevated yog'l[l is not embracedby these aghorii energies. They shun 'him andcon sequently he' ~ ' S - car " " ' ' ; i ed I : : lWr:J i 'y fro i l l i G ' ad' , ' ,- 0 .1 , ;, ;. "_ , '!, ;;;;, ' " , " ~ '. Q .l. JI ~' ~" , ibl. , ' , . ' , , . ,

iconsciousness,

Intalking about the yogi 'who is, hidden and"embraced by the supreme energies of Lord Siva,

everyone says that be..ause he walks and talksjust as they.' do and seems to be' an enjoyer ofsensual 'pleasures, he is an ordinary persont Itis worthwhile, therefore, for a yogi to behavein such a way that he is 11 ,0 t known as a yogt'bythe outside world. He must keep it a secret andnot publicize it, He must be known to the''worldas an ordinary person" As long as , be does notpub licize his spiritual state, he is there.Otherwise, he is carried away' from God--consciousness 'This is the secret of rising.Even the disciple must not know the depth ofhis master's realization, The master must alsohide 'his powe'f of'spirituality from the disciple,He must absolutely conceal 'his, spiritualitywithin his nature and not expose it to anyone.The disciple lTI,US.t possess and maintain blindfaith, This i s . the manner of the Siva ~ t n ra s.F thi,. 'kind fr .rus s I. 0'- yog],

8/3/2019 Malini Oct 2008

8/68

, 3 ~ , , 2 7.ktithii japa l l l i

OTldinary ta lk o f life is tIle recitation t? f mantra.He recites mantra when he laughs with yo'o,when he ..embraces you and .a '.s to you, whenhe ,goes with 'Y 'ou ."0' .e theater. All of this is,fo r h im , 'th e' real recitation (j,tlpafJ) of mantra, So,for him" the ordinary talk of daily life isrecitation of mantra because,In talking; he experiencesand is aware of hisfullness of l"'c:on-si,ciousness of GOd,~1,1( SVaC i c handa Tsn tr s )

This is explained in S oa cc ha n da T an ir a in thisway:

For him, wh.o is one with that: mpreme cognitivestate of the Lord, that supreme energy isawareness (vimsrss) and it is filled and, shiningwith all knowled.,ge~

It I S explained in the , S r i K a 1 . i k , a k r a m a that thedaily conversations of the yogi, who isestablished in that unartificial awareness(v imar i a . { J ) , . which is self-g rierated andspan aneous, become th" recitation (ja,pap) o f thereal mantra of th self"It also said inthe Vqiiifnabhai'r, l lva Tanira:Estal bIihin g , th e state of awareness in. the stateof God consciousness repeatedly withou b eak

II al ~ , f" F hior pause IS rea recitation 0"-mantra, -rom tusrecitation which. is full of universal 'I"~ real "Pconsciousness automatically flows fa th,( V ij 1iin a .b h 's ir .a v a ' T snt rs 145 )

A i '" ~ lid_ .gam, it IS sa ..IBy going out he utters ( 8 8 4 " " by coming in heutters ~.h,a~')n this way he recites the manr aI.. - ~ .lI!'L" ~ ,II I.. ~ '1.. -dnsmse, repeating sansm, so .nsm, sonsm s I a . yd .. h Th'" d I . " . 1an. mgn .,' ,IS sacrec recitatron 1S alwaysexisting for him ..(Vij i iana .bh'a irava Tsntrs, 155 )

And again, itis said in the VijD5nabha irava Tan tra .~H~' recites, this mantra with breath twenty-onethousand six hundred times ina day and a night.This. recitation, which is , of that supreme energyof'Ccd-consciousness, is very easy for those: whoare aware and 'very difficult for those who arenot, (Vi;nana 'bh,a ir -a~a Tsmtre, 156)

The daily _ r mtine of the Y O , g I who is im . ersed.. .. . .. : L , :: ' kindof t I it ti (.. ....- : : 1 1m Ll~US' .' 101automa icreel ta on C lJ a p a g a y a f f r l)is as follows:

3 . 2 " ' , 8 ' ,.d~ ,~" '_ ~ 1 '1,_an.a,fflllLliia}Danam i

H is on l y purpose for remain.in.g in , h is body is toimpart l 1 i ' s know'ledge t o othere.D "' th '10 d fhis li f hi fnn,g ne remamner 0 . - _ S te, . s reason or]"" 'I! ~ ;0 II hi 1-kId f G dIVIng' IS glvlng r..s rea xnow et ge 0 ...0 _-consciousness to others. This is the meaning oft . i s , sutra ..The Sanskrit word dana found int c siitra hasmany -earrings. 'Whate'ver this y'ogI, who hasbecome one with Cod-consciousnessexperiences, which 'means, whatever he sees inhis IO\V11 self, that is dana for him,The word ,dmacan also r iean that which gives him fullness ofconsciousness ..Moreover, dana can mean thatwhich. destroys the differentiated perception. ofthe universe, Dana can also be referring to thatwhich remains when Ilh sion ends. And, it isthat state whe e the nature of his Cod-

27..In this, verse from the S v t l c , r : : h a n d a . Tantra; it is the "I-consciousness of God," not Indlvidual t'l-consclousness,"that is referred to..Therefore, we cannot call it "Lconsciousness" because "l-consciousness" can also be . individualconsciousness, I 't is not individual "l-cunseiousnsss"; it is {1God conscious-ness.'

8/3/2019 Malini Oct 2008

9/68

consciousness ~s com -letely protected. This ishow he acts during the remainder of his life,The definitions of' a n a given above are inreference to his own person, There is anothermeaning of diina. Inthis case, diina is .xplainedinreference to another and it means "whateveris given to another .." So" those w110 are hisdevoted disciples get the owledge of the selffrom him ..This same thing is said in sometantr as IThose yogic heroes who are established in theKula system re-veal the reality of God-consciousness to others by merely looking(darsana) or touching, By this re ve1a . io n, all oftheir disciples cross over to the other side of thebondage (saIiJSilraJ of repeated births land deathsand a 'I liberated.Infact, only rat person who, has become justlie Siva)2S being' always busy in, his dailyroutine with internal recitation (ajaplii) andruling Iris own wheel of energies, can beelpfulinilluminating others, --.-explains this inthenext surra:

3.29yolvipast.ho j iiihetuica 1 /

TIle one l v , h o rules tlte wheel of e n e r g i e e becontesth e c a us e 1 0 / inser t ing knowl.edge in o ih er e.The master who has established sovereigntyover the wheel of energies, (iakticakraJ is notplayed by these en rgies but is i - stead theplayer; T h , B wheel of energies is classified intwosegments: the energa s p -.rtaining to cognition(iifiinendriyas), and. the energies pertaining toaction tkarmendrisas) . This master is the playerof both these kind of energies. They do not playwith him as they do with US~ Whatever ourse sua energies ask for Of' demand, we' are

bound -0obey them, But he is not like that ..He - 1 = "" ' 1 1 ; ' I!" 'Ii o t " ! J d .." th i dmalTIU.i .uLb I..IOffillUon ove 'f . ' l e s e eneIlgles an'. so

hie 'becomes the cause, of inser-ting realknowledge into others. his is the meaning 0this sutra,Th Ju ~ . : ; " J ~ heiose W"0a e llgnoran an protected In tl ellown way ..y this wheel of energies. These sakt icakms protect these ignorant souls byprovidingth m with taste: with form, with touch, withsmell, and withwha .ever else they nee' ... Thisso-called protection isnot really protectionbecause it provides them with thesesensualpleasures.In. sutra 19 0: this Third Awakening of the SivaSlutrlus, the "eenergies are said to be the mothersof these ignorant seopl ~In that sutra, theseenergies are called miiJle~varya,di sakiicakran:which means those energies, miiheivat l l ' k n e c a r ;gocarJ~ dikcar l ; bhikur]; etc., c ncerned with theorganic f eld,

~ .To say that a rna terhas sovereignty over theseenergies is to sayhe is tot p ayed by them Onthe contrary he is the player and he becomesthe cause 1 0 inserting knowledge into others,In the present sutra, the Sanskrit word jfiameansth e 'energy of knowledge (jniina llkti). For thosewho a ~ ' I ehis disciples. this master becomes thesource of knowledge' and by the e ne rg 'Y o f t -.atknowledge, he becomes successful ininsertingknowle .ge into his disciples,The person who is influenced by the wheel ofenergies, whic means who is dependent on hissense I i not able to protect himself, so '. owC01Ild he possib.ly protect 0thers? He is.COIlS trained to follow the demand of his senses,so how could he possibly elevate others? Heco' ld not, It is impossible.Inthis siltra, you will also find th e Sanskrit wordyo w ich is derived from the Sanskrit pronounytlt (who). In Sanskrit, whenever ya t is found,

~B~As we've se n above in surra 25 1 this ylogt is not one with Siva:' he is "just like Siva." H ie will become one withSiva immedtau Iyupon I aving hi physical body,

8/3/2019 Malini Oct 2008

10/68

then the' prOnO IUl1. ta t must also be added tocomplete the sentence, Therefore, '~o'ytl,ma v i ' p a s l h a . ! J , "the one who, governs this wheel. of

o ' ~ ' " ,II h ,- ffenergies II II " sa , tat Inaster ,I""j i iana,prabodJ1tlHahe'tt{, "becomes the cause ofinserting knowledge into, others.I' So it is. well.

Ild-" ._. 28 ' f thi TL, d A k ~sara In sutra 'I" 0' lJS, 11LIYW,3_enlng,I d a n . a , m i l f , m o . j D a n n m _ t , "he gives knowledge of theself to others,"Some commentators explain this sutra inanother way, They say this sutra must beexplained according tOI the words and lettersas follows ..Take the first word y o ' v i p a S ' t } l o ~Because of the yo sound i nyogihdra1 " l lD indicatesYDgmldra, the foremost yog ~L\Ii indicates viiiitiJ1am"knowledge,' p a indicates "state," stha refers to'tithe one who is established, in that- state." Nowthe last word j iiailetuscll. [iia means / , I 'who knowsthat." H e indicates heyal j , "what is to beabandoned," Tu indicates tucchaiii, that 'which. 'is abandoned is differentiated perception." Andthe v ' i s a r g , a p ( 1 1 ) refers to visarga , s u k t i ' f J , creativeenergy ..The word ca does not mean "and" herebut rather indicates "one who does this."5 01withthis inmind, this meaning now em,ergesfrom this sutra:That y o g m d , r a who (o imarsa &lkty'aJ, by the energy'alms awareness (svarup5tmt lv i i i i anapadasthafJ) isestablished in his OW,n nature of God.-consciousness becomes the knower and thedoer. He can perceive and differentiate whatisto be achieved and what is to be' discarded, andhe does 'not 'O\VIl that which is to be discarded,~We" however, donot accept this exp la11a tion,So, if we d O l not accept this explanation thenwhy include it? From m,y point of view, K~mlt l r iashould not have included it. After all, if onebegins mcluding incorrect explanations thenthey could, be introduced for ev'ery sntra, I amonly including itbecause it is part of K s e m e r ; _ 1 ja 'scommentary;

. . ... #". k -' tn ., -'. 1. . I' . / /,SlJtlNR.. ,1,pracayo lsya Vt6Vam .

Fori such a master, this universe is the collectionof his own energies, He perceives that thisuniverse isthe embodiment of and not separatefr0m, his innumerable collective energies. Sojust as that master is said to be just like Siva,this whole universe i s hisown collective e n e rg y .' ~'And by saying this whole universe is nothingbutSiva'senergy s o . ihe n inh e s a m o w : 'av thisl ~... '_ '.J'" . . . J .. , U.l!li,_,. .J' . Lluniverse is not only the collecticn of Sivaisenergies but also for the yogi , because 'he is one. ~h th . . t G " " d' ,, ', . ' ' L ,~"". ,',', . , rl :", , ';"., , . ,0 .W I . . a' .....0 . , -c,onSClousness, JUS universe ISthe' collection and, expansion of his ener-gies, Itis said inM,i tyt l j i tabhat! l i r{J,kn: 'ThisLord S ivu is filled, 'with knowledge mid thatknowledge is, the inrrumerable-? knowledgefound in the universe. Real knowledge is,universal knowledge. The knowledge that frees'you, from the limited k now led ge of th e universeis called, netrs. By holding and possessing onlyone class of this limitless universe of'knowledge,and by not possessing universal knowledge] 'yo,uare bound with limitation. When yOlur masterreveals, the universal truth to, you, then ynuem.ergefrom limitarlon and [he whole universeb ec ome s y o ur possession ..To possess the wholeuniverse asYC)UI' own self is real knowledge andthat is netm and that is liberation, (Netr Tentrs9~12)

If Y'oupick only ' one class of knowledge out of'this universe and hold and p,olssess only thatone class, that is, ignorance. But if you possessthis 'whole universe as y'our own self, then Y'IO,llare liberated. This iswhat ismeant by this verse'o f the Netra TantrQ:~

2:9..Thisl knowledge is said. to be innumerable because it Is the endlessly divisible knowledgs of the particular, It isknowledge of a tree, a 'lock, a person, a second person, a third person, etc, -

8/3/2019 Malini Oct 2008

11/68

~,~' kn 1 d - : - - ' . ' C' d:- I - h insid - d1. ,111S,kn owlec .gre.ISoan everyw ere ~lnSl e ancoutside, because without knowledge, an, objectcannot exist" "rh.is entire universe is, therefore,filled wit'h that knowledge. And thatknowledge, which may be objective knowledgeis, in 'fact"mo'wI,edge of God-consciousness.

No one has ever perceived an object without'that knowledge, Thatknowledge, which is thereal knowledge of God-crmsciousneas, hastaken the form of the object. Objectiveknowledge is not separate' from that knowledgeof God ...onsciousness. It is 'by that knowledgef G- d ii .h . thi~ kn 1 d - - f,' " " " "7 ' , ', ' ' . " , . .- - .: . " . ' 1 I '1_ ," "" . I ." . ,_ " " ' I .... . I'- .10 ". oa-consciousness that _,IS ," owiet ge oobjects takes place.~If you think, that in practicing yoga, God-consciousness is to be possessed and that which,is other than God-corrsciousuess is to bediscarded, 'that isnot the p:rop:e'r understanding,The correct understanding is that you mustunite these two together. Cod ...onsciousnessmust he' united 'with objective consciousnessand objective consciousness must 'be unitedwith Cod-cnnsciousness. 'I'his [leal ity ofknowledge, this reality 10 God ...onsciousness,is established in the objective world becausethroughmedi-tation all 'these objects are foundas ,one with God-consciousness. As long as yo'umeditate 'upon and are aware that this objectivew orld! is not separate from. God-consciousness,it will be just like God-consciousness. And sa'!you will , nat find any difference 'be....ween God-consciousness and obJec'tive consciousness,Wh,en,yo,u simultaneously' possess this kind ofknowledge, then knowledge and. the knownwill be not separated. Known will becomeknowledge and knowledge willbecome known,(K ram S to tr a )Not only is 'this universe the expansion, of. hisenergies in,the created sphere of 'the' world, 'butit is also the expansion of his energies inimpressions and In the void, s ta te ( laya)~

3 , . 31s, thi t iZayau II

This u n io er se i s th e expans ion o f h is e ne rgy ino bje ctive impr essum a n d in tlte d i s s o l u t i , a H o fthose impress ions .

Not only is this universe the expansion of hise'ner"gy inits creation, it is also the expansion ofhis energy' in the impressions of the objectiveworld left in.your mind, Isthiti) and inthe' voidstate where these impressions are absorbed( laya)~When this objective world is shining 'vividly inyour sphere of organs, that is the state ofcreation (8.r:~id,lle/a). But it is not only inthe stateof creation that this u nive rse is"o ne' with his realenergies of G'od" 'cons,cio l l9I_leSSj 'This universeis also one with his energies 'Yhe'n onlyImpressions of this objective world remain(stI1iti'daia) or when these impressions melt invoidness ( layadasiJ at the time of death or deepsleep, lor when one is rendered unconscious,When only impressions remain, in thoseimpressions you will find God -consciousnessprevailing. And. in . the state, D , E dissolutton whenthere is no impression, 'when the impression isdissolved in , voidness, pure Cod-consciousnessprevails, God ....onsciousness is,never in any ' w ,a :y 'absent from being.Initially, this universe is revealed to you by theerner'gy of action, And after this, u niverse shinesbefore y'o'uJ' the knowl-edge of the, universeremains for ,B'0me time as Ianimpression in yOUI'objective consciousness, That is what is meantby the' word sthiti.Thien the impression of this universe in 'y our -objective consciousness also melts a'way and allthat is left is the 'void state where there isnothing, That is what is meant by the wordI I C l i y _ . - a h . And 'this state where there is nothing isI: I I,.also held inconsciousness .

8/3/2019 Malini Oct 2008

12/68

For such an, elevated soul, these two states areonly the expansion of His energies and nothingelse, For him, this objective' world may be--created in'hissensual world, or itmay be storedinhis impressions} or itmay be taken away fromhis impressions; but this threefold world isnothing more than the expansion of his Cod-consciousness everywhere. Otherwise, if thisthreefold 'world was, not existing in his God...consciousness, then U te impressions 'would notarise from that nothingness and from thoseimpressions, this objective world would notarise. For example, when you go to sleep andenter 'the dreaming state and after dreaming,you enter the dreamless state and after sometime youwake up, throughout allof these states'God consciousness is existin,g. If Glod, -consciousness were not existing throughout,thenhowwould you be able , to travel from one'state to the next, from, the dreaming state to thestate o , f deep s ee'pJand from the state of deepsleep to the waking' state'? Between each of thesestates there is a ' g ap ' a p"o'm "..I. where o n e ' s ta te' _ ' ; _ _ b J , ' , _ ' ! C .= ' ' . . ~ " , ~ , I,.r,,':~ .. ' Il '.' ...., _. . -Chas,ceased 'to exist and the next state has yet tobegin. Wh"en you direct your consciousnessfrom, waking state to the dreaming state andfrom the dreaming state to the dreamless state,there is a point, a ga,p,when your consciousness,having left one world, has, not yet entered thenext world, How' could 'Y'ou travel through thatga,p if God-consciousness did not exist in thatgap?' S O l God,....onsciousness must existthroughout ..It' is why the commentatorKsemara]a says" "there would 'be disconnectionof y :: O C U ' l conscio usn ess 1'1,'. ,.-.' . b...,",.:......:.~. ",',._:~..~As an, example, consider that 1 . am , staying with,yOlu and, before going to bed, 1 give you somemone'y to keep :fOIme.Ihen go tOIbed and enterthe dreaming state and after that, Ienter thestate of dreamless sleep and after that}, I wakeup and again en tel the'waking state. And , afterW..akin~'," g , _ ' - O I ' ask...y ' ou fo.r ,'_"'L...Qj m ,0 .me y : . : I ~ - ' g- " ave y . - ' , 0 ' " u t - o ', . ~i:lJ ..1 I . 1_ . 1. LI:L~j ...... : _ . I~ " " .. :" - - - . ~ l ~ I. . _"keep for me, If God,. . . .onsciousness did notpersist in every moment, did not travel

throughout all three states, then the continuityof 'memory' would :not be possible and Iwouldnot remember to ask you for the money or eventhat I had given you this money to hold for me,Itis God-consciousness existing inall states thatmaintains the continuity of awareness andrnelmory~Itis said in the Sr i Kal ik i lkr iama:That which exists, that which does not exist:this differentiation of existence andnonexistence and their connection [is only., , db G'd " Jamramec u Y ' 0 . : : _ -consctousness ,~,'This whole, 'universe' is absolutely ,purf!.,withoutany support." and one with the 'knowledge of theconsciousness of'self Ifthat consciousness of selfis revealed and perceived, '[hen at that verymoment, he is without a doubt liberated "n thisl' . ~ ~ ; : - J .t: -lw._ 6'-' i 1vel)' 1 e, ts uxssreme ij''lIstrB/

IThe previous sntras state that this 'wholeuniverse is the expansion 1 0 his own ,glory, notonly in ere,alion, (sr~.ti)~but also inprotection(sthiii) and destruction (s[alhharg)~ But now the:question can be asked" "If this, yogi feels thatth ~ ~, -~ ~ ti d iieuniverse, ill, creation, Inrotec r on, ano mdestruction, is the expansion of his ownnature,then would not 'his nature bile changeable? Itwould definitely change, In creation it would'be one way:, inprotection anotherway, and indestruction another way" , Therefore, as hisoriginal state of being would occasionallychange, the essential nature ot the self wouldnot remain unchanaeable, 'The next sutra10th ', tianswers. IS ques I on.

ta tpravrt i toapyani 'r i isa, l ' salimetttflh,IoM IIA ltho u ,gh , h e is , d e t ' e r m i n e ' d in creat ing, protecting,and d e s . t r o y i n , g the u niverse, even then he is no tsepa ra ted. from the real sta te of h i ' s lsubjectivity, .

8/3/2019 Malini Oct 2008

13/68

8/3/2019 Malini Oct 2008

14/68

ignorant people do, by putting their I-n ~. sn ~- th t e ience S ..-g "lamo scior mess nt '- exp~ 1": I )aym::1 ....happy," ,III am sad}," or (# 1am never happy, " "Iam never sad." On the contrary, this yogtexperiences, I I I am always inmyself, the sameinhappiness and sadness, 11As explained in sutra 30 of this ItirdAwakening, "For him" this .'riiverse is, tl eembodiment 0'- his collective energies," so forsuch a yogi, this universe is the expansion ofhis own ene "gy~This explanation reveals '0 usthat he experiences this wholeuni verse with 1-consciousness and hie experiences hisindivid .ality with this-co' sciousness, Because.-e is never individual being', he is always

i 1 - b ~ h . . hi tuuruversa ..emgJ.' ae expene'n ceos , , - s na __re asuniversal bei .g ,and. not as individua being. Ifhe were to ..."PI..rience his nature as individual'being" then. 'he 'would become sad and. happy,The present sutra is not concerned Ion y withpleasure and.pain. Here, "pleasure and pain';"is a.metaphor for leverything ._'at exists in' .isworld, This yogi experiences whate ver exists :inthis world in the individual mode as this-consciousness and when he remains in theuniversal.mode he experiences everything withI....onsciousness. III am everything," Because thisyogt 'has destroyed the attachment of his stateof l-ness with puryR~lakaJ 30 found in the wakingstate, dreaming state, and the state of deepsleep, how can he be touched by the two statesof pleasure and pain?In the commentary of ,s,'i=Pratyabhij' i ja, it IS alsosaid;Those yo,gis who have crossed the boundary of'II d~ ~ 1- h h - h ' " d h '1 1l lnJ.Vl .ua lty'lW .0 lave ac - l l : e v e . : , t .e' reaJllstatef- ~ a l - b II d b 1 . : : . . .h d'". .o uruverss .e : 1 n g an .are.esta .:tlli - ,e'1m'. estateofuniversality, although in their daily lives theyexperience pleasure r a n d pain, these experiences.do not affect them at all, There is nohi h ' d 1 lll 'I' 'Iapplre ension 'at pain anap easure wu nse m

them 'because the cause o,f the rise of pain andpleasure is [nd.ividual ity and they havedestroyed individuality, They are apart fromthat and so, inthe experience of pleasurE and...ain they experience the realstate 'of supremebeatitude, supreme bliss ( a . n , a n d a ) J I which isactually more [han bliss .. (PratY3. 'bhljiiii)

This ~s explained in S'pmtda inthis verse:Rea ity exists inthat universal state where thereisno pain, no pleasure, 010 object, no subject andnot even the negation of these ..(Spande K8rika~1 . 5 )The YOgl who has crossed 'the individual stateoff-consdous-nesa isnever -ouch d by pleasureand pain, So,

ta.dvimuktl4stu ,kevalillSe pa ra te d fr om p le asu re and pa in , he is ,establislzedin rea l seclusion.What is Ileal seclusion? Real seclusion is actuallythe state; of I....onsciousness where hisconsciousness (as the opposite of 1-consciousness) does not arise. When 'you areestablished in J-consctousness this-conscious" ess is absent, As .0 ', S as f-con-SCiIQUSneSs, prevails, t. is-consciousness isexcluded, Whelre this-consciousness is notexcluded, then t~s consciousness is alsoabsorbed inLconsciousness. That is ae sta e ofseclusion (k~val j ,bh .Dua) where 'th ere is, nothing,It is 'rightly said inI lpan i sads :In the' beginning, there was only one Lord, andbecause he was olnly one there being no other"he became afraid,The Upani~d is telling 'us that 'this is the reasonwhy nose w..0are alone become afraid. They

30~Here" 'the wo'rd.pury!a~~rakddoesnot onl.y refer to the eightfold subtle body~consisting of mind" intell ..ct, ego, andthe five I fanm,i i ras (subtle ele --ents) which exists inthe dreaming state r(sv'ap'H,a). Here, the word pU'fyt!f.Plka is , 'meanto include the body (d'ha) existing in.thestate of wakefulness (j(J'gralt) and , t . h e void state ( / ih fya) existing in the stateof deep sleep (suupti) .

.- , .. . . . '. ..' ..~ .' .":. . : . ... . . _ .. - - . _ - - .. ..:. . ' "- '. I .- : _ . " . .

8/3/2019 Malini Oct 2008

15/68

become frightened because inthat state of beingalone, this-ness is excluded, This is the state of(Jvit, lJ/a brahma. 'Whe this-ness is not excluded,then YOIU , are only one and there isnothing tofear, 'That is what is delineated by the word"seclusion" (kevalJ)~This is the' state of seclusion(keval i l ' bhavl1.)~The one who is absolutely freed from pleasureand pain is solely established (k f 'val) in theform-ation of God-consdousness ..InKd1ikakrama,it issaid:All those states Iike the perception of pleasure,and pain and the thoughts associated with them,have arisen by Imagination, That diffe:ren,tiatio,nis actually the great illusion of duality. Herein,one distinguishes between two opposites, suchas the, differentiation between pleasure and, pain,thinking pleasure is welcome and pain is to beavoided. The 'yogi who has destroyed this kUldof il lusion, actually attains the real fruit of yoga,(JaliJalcram'lJ Stotts}Inthe 'present siitra the wordtu is not meant toindicate separation, but to indicate supremacy;tO I indicate that he is above the state' ofindividuality;And now, contrarily, 'the author will, inthe nextsutra, explain the state of individuality that isabsolutely the opposite, of this state.

3,~3,5manApTlatisamhatastu k,armatma II

The , y a , g i whos e Gcd -c on sc ioue ne ee is Idestroyed by'i 'hisstate o f i l lus ion is ' d epen den t a n h is act ion .On the contrary, the' 'yogI 'whose GOld -consciousness is destroyed by this state 0 'illusion is dependent on his action. The past,'present and future actions t karmas) of this, yogi,whose, GOld -consciousness 'has been des troyedby the illusion of duality; will control him andmake him their plaything ~He is jus t an ordinaryhuman being, He is not capable as a yogt,Having his state of being destroyed by this

illusion of duality, he thinks, "This is pain, andit Is not good. 'This ispleasure and it i S I betterthan pain ..Ihave a,good jobwhich is very nice"I have been fired and I am very sadl" This is the'state of individual being.The Sanskrit word m o 1 . 1 J I means ignorance(aji it l l1a)~ The words praii samhcf tap mean "whois constricted by this ignoral1ce:, this illusion"(moha).He is not 'the player of 'pain and pleasureas a yogi is. Being shrunk by illusion, he is painand pleasure's plaything, He is said to be theembodiment of action (karmiifma) and as such,'he its dependent upon action, Actions 'willcontrol him, He is always stained (k a lank ita J bygood and bad actions.This, is well said in the Kilikiikrama Sastra:Mien tlris yogfdoes not maintain m e awarenessof God-consciousness, having his God ...consciousness covered by' ignorance, thenbecause of his differentiated perception, of theworld, 'he does not experience the thirty-sixelementary states of the universe beginning'with tbe element el,va and ending with theelement earth, in a supreme lor universalmanner. Only the, states of goad and 'bad ap'pear't I'" " h ~ - . w hi.....' - , - . - -.-:.r:' r r u - - - : - .." ' d ' ~ h i . h . . .h - ,0, ,]lm,~'. ',' care unlO. , Ita. ! e an.' .w, c .. J, W. en~ d ~ h~ t h - ~- . -"_ ' .- ~'t- ... :.-- --"-1 :-._ . '-"-1- . - ' I . ,.- ,_.. .!EXpenen.ce J' cause s ,upreme palll to SIne WI. .ill'him .. Because of this, he has become anabsolutely unfortunate being, (KiiJikiikra'J1l'JI..i!'Sastra)

So, although such a 'yogi has become dependenton, his past actions, as ignorant pers,onSt are!when] by the means of the absolutelyindependent gra.ce of Lord Siva, his state ofPrf c t , '. "ide i nd , ~~. ,-i. . i, .- th .Ie'_, ec -m epen ,e.nce agarn is I Ille'Slt 1_ en]

He d rives a z v a y the f ie ld (lfldifferentiatedperceptions an d en ters in to a n e l l ) world o f G'(ld~

"c onSC lO ltS ne ss ~

8/3/2019 Malini Oct 2008

16/68

In this verse 'we are told, "He drives away thefi ld f diff ti t d- ,~ , 'u' Thi""0, ' I 1erenna ~e'perception, - ,,"18meansthe d i f f , " " " " " : . . , , " " '; : , ' t d ".a' '''',"rti ,,', "of th at s bier tii ",e I~. ' , erenna e, p,--rcep ions c a sUJecvebeing are kept apart from his self. Thissubjective being is that individual who isresiding in , the saka l !andpt,a la 'y t; tkala statesb h h d f d h~ in relation lcause ne nas te me -' ' IS ego m re.ation tothe body (iartrtt), the vital breath {prapa), 'the sellof the dreaming state (punja~"! lk(J}J! and 'the selfof deep sleep (suny a), and not in relation to his,,wn "'" ' 1 ' " atu" "'f I G ' , - " d '-,",',tf"i'i'. ,,' ' "", I'"o '. " rea, na "reo ",0" ........ons~10usnessll,The Sanskrit wOlrdtiraskare, which I lam,deri u d - II U d-- hr e n '' - ' e ' ' r I D ' " g : " a ,g, ' I '- lt V " " ~ ' ~ a"'l'A:l"a'V," ,'In.o~ T l o t m e : a n . "'I ' e , ' ", " '-_ - I " , , I" , ,L'OJi I, ~li'l .Ji. !LILLI! .- _" , " _totally igno,res this differentiated perception,Her e -"drives awa ' y , . _ J M I indicates that he i g n ' "ores it.' , - '-'-1 ,," - ~ ", " ',' - , " ' ." '- _ . " ," I, " ,", - ', " " ' ," _"through the mind, Although, internally :hedoeseverything that other individuals do, he is notattached, to those differentiated perceptions, So,although he Iives irt these differentiated'per'cleption,s" the' nature of his God=consciousness shines orth~ and these~ b iderceptions su a sr c e .Then, successively, he , enters into the world o f'mantra pram at,i, manlresoara , p rama l a andmantramahesoar , p r l a m , a t a , which consecutively;t h e s t a "t' e ~ ",G s u . . ddhn v :, ' d ' . ' " - , , . c; . , ' , -rn ~"I11 d e a - d ,~o t . ; v " Q' .3 1UL ',I ', 1 :1 ' - ' : J ' '> " ' ',. " ' , 1 h ' 1 - t Y t4 , Idvlt M, ~L ;0 ,,__ ~ I J ! " . . ' "Here 'he attains his, own, 'real glory of Go,d,- ,.consciousness.Then, ignoring theprevious state of degradedindividual consciousness, he (sargsnturak -,-,",: , t . - ~ '~ ,. . t .... .: t - " , - , - : e' c "c" l d ' . f G ' : , ' rd-arma_Val lLJ en ers In 0 ,a n w war ,'..0, :0_ '@ h'"hththink'"t , , . [ ' r ', . . . ( . _ : .. " . . _ ' . ~ . , " _ '. : ' . . ' - - .', ," - . r I . , - ; - . " . , . , - 1 1 ' I . " - :consciousness w' erem wnatever e .... - , S t 'h h d II Thi II, I dW atever .e ,'.-sires, comes true, _ S IS a .reac 'yIllustrated inSuacchand,Q. ' T a n t r , Q ; ~

When you f I X your awareness not only in two,but in three, yC]U are carried, [0 Godconsciousness and you become one wirh,Sva.'cchaT1da~33 (Svacch'sD!da Tantrs)

What is the'meaning of "triple awareness"? Theverse tells, us there must be triple awareness,not just awareness of two, Awareness of two isthe awareness of two actions, such as inhalingand exhaling, Triple awareness includes thejunction, the gap, between any two actions"between inhaling and exhaling and betweenh lin d inh lin It thei bx . 2 1 . . , g ana , ~ J . a tng, Itis 'ae junction betweenone'step and another step, between IO:Il,e' 'thoughtand another thought, between one sensationand another sensation etc.When 'yolu are awareof the' three centers, then YOL1 l are carried toSoacchund, to Cod-consciousness.And so it is explained in this verse in theSuacchanda Tan-lra , as he becomes one withSuacchand (with .BhairavIQniith:a), thendif" ' f - ' - ltd '" d i' I',terentia :e,~ perceptions ...0not exist. manother verse in the' same Tantra, we are told:

He becomes so areat he terrifies Brebme, V1snu~O..... iI'Iland Indrs, the SlddhllsJ Dsi ty ss , and those whorule the ,grea:'t deities, garu~~JJ etc ..He causesthem to be fearful, or if he i s s a t i sf ie d with, them ~drives fear away from. them, He is the bestowerof boons and curses, Even the Lord of Deathcannot stand, before him, By the power of hiswill, h ie c an l ev el g Iie a:tmountains.(Svacchanda Tantra 6~54 55)

I:nl" '11 In "' m..]_ ., , ,- 'L 1! .. . h b~ t" f~ ~ ~ d h " h3 I.; ' any expenence, mere is tne ~nown, t .e object or perception, means 0.experiencmg, ani~t e expenencer, T ,eSanskrit word, for the obJect ef ,p'e.~ceptionis p ' r 'Qmeya~The word for the' means 'of e,xperience is piriln~s~, the, word forthe subject of the:expe'rj,ence' is;p r t . t m m : r ' o ' r ,p.rarnai i i . To further clarify, the pfCl 'mi i t r is the state of 'the knower where theknower is:attached to the- known-s-toths object, In iuddhavi,dyil t a t tua , you find the state of U1J1.f! tra pr,g,m,ita,~'hich isalso called, UddhaoidyitJra1}1.,it f: In iSvIfl,a t a t tva , you find, the state of mantresnar p.,amii t~, 'whic.h is also called i 1vara

p,aT,miitr~And in I S Q d a S i ' v \ ( l tatto, 'you, experience the state' of'mant ra mahesoara ,pram m i i . , In the above three states, you:fin,dthatboth the state and the state hclder=-the state and the experieneer lof 'that state=- exist together simultaneously,32~Svacchanda Is that Bhairaxm who . i S I absolutely filled 'with free will,

-; :, ... - - \ , . : ; - - : : - : . .~,:: ~.I .1 It" ot I :,J" . .~ " I~ t: . .... ----- .__ .. > ; : ,

8/3/2019 Malini Oct 2008

17/68

T oWi h special re erence toKAS ,HMIR SHAIVISM KASH I I 5,UF I 2(Continuted tram the previous issue)

c D r . Navjtvan ( j { a s t o { j i{This' is ' the second part of the psperpersented as' the Keynoe Address st the Nstionsl Seminarorganized by th,eDepartment of SIHBkritJl University of Kashmir at SrirJagaron Oct 28-31" 2007. Wearegrateful to the author IDT: ,C iv . ipg U$ the permission to reproduce it:J

word mightbe found inpla-ce here, Justas the Vedantin find B ha! J a view a,ompatible with their stand ( c . i : I C J 5 1 ~

~lg~U:)LSaivists t-0 look ipon Nyliya as.suitableto com.mon sense ( '~ 'l fT ft rc nw l1~1 tc r 111~Tq~q : I ~ I i I ' f i j C f ) f C I ' t IPV, 1, ' P ' E 43). However there is aserious, difference between th Saivists andNaiyayikas, The problem how knowledge itselfis known has been hotly debated by Indianphilosophers", Indian r alists, specially Nyayaand Mirnarnsa theore ticians, believe thatknowledge can be known jus t like an object,holding cognition to be para-praka~ (illumin a leby other). According Y' Naiyayikas, inve t asub ...ategory of cognition called anU-IJyt l"Ousayn.,IIafrer-ascertainmen t," and Bhatta Mirnamsists.. .think that ccgnitic ~ is inferr d .mployingcognizednes ([liata ta)l, born ill. : I e o'bject at netime of cognition, as hetu ( $ 1 I t 1 f H f C ; t ~ : I . t j ~ n ~ ~ ) ~ As

" - -against this Saivistsfind themselves in theleague of their arch opponents, Buddhi .subjectivists (vi jniinaV'i id' ins), and Vedantinswhos bscribe to the notion of self-luminosi y ofknowledge indeed with different valuations ofthe ontological .nature of consciousness. InKashmir Saivism knowledge has always beendeemed to be a part of the knower, the subject-as subject it can never become an objec ~1If at

all such a.hypoth ..sis is accepted, iwill openfloodgates o ~.finite regres _2 Kashmir Saivistsfollowi g B dd hists, prefer the 'termssoasamoedena (s elf-awareness) to svapral (a~nn(sei f- i .l1 l lminat ion) . .tL~S such levery consciousnessis constituti ely bi-dimensional, It .veals objectand at the same tim it also reveals itself as the_knowing subject. Hence the 'professedadhereno of Saivis to Nyaya III the plragm iticrealm ne' d not be acceptedliterally, '. 0doubt,the acceptance of fiv'e-ti r syllogistic process,consequent projection of the Isvara-pratyabhijna-:~c . tra as c nstituting parart1LanU.rnana a ~dt eatmr nt of the 11 ti ns of action, r lation,univ rsal etc..as practically real and efficaciousis ta atamount to accepting fina ity 0 thN aiy ay i . .. . .osition in the 0 d~~ary life.'But itreally m an that these' real (such as actio l'relation, universal etc.') which fail tlu . rigorousscrutiny by the Buddhists and yet are necessaryfor th worldly., ansacticn, acquirr

- ~acceptability in the Saiva context only afterpassing and having been modulated through~ -t e Saiva logical frame,'the 'strictly epistemological sense prt!ty.abl1iji i i iis neit .'.r pramii, no,f pram.a{1Cl , ut as the

generalized mode of cognitio - it underlies allthe cognition.- sources and respective resulting

-

.~f ~ i/i'qffl 'a-~I&ic p r ~ : I~ s : q ra d ~ lV IVV 1~582"Vide Kashrni'r Skaiv is l l1 : , ] (~ .~ .Misra, 'pp. 1-58~3. ~ 4 ~~ ~4 l4 t1 Iii4 iCfjfli4 ' ~ 1 1 1 \ * " 5 i4 Q c ; g ; c q RlQH51~ I ~lUfl1ibmJitJtq 'B~ln4aq~~Ii~~ihti"l,!~ W . f U i l b l, ( I ~ ~ l l t c-1ffi~lfi~itl~ IIJilrilJ(~.,1T~.2.1) ~\~~~t\l!! gih~fi1UlRlI -, [PV, I, 43; also see I J ? V , u . 404~~(!j1~'4i\Jij4~ 1 1 h , ~ !a: q~~I a R l;s~~I'H ~ 0 1 ' 1 a1~ :I4L[' '"i!~flI~ f Q 3i~ ~1 \9~. .. fl ~ .~ : ~ = i b id . ., II, p. 32

8/3/2019 Malini Oct 2008

18/68

cognitions, In this metaphorical sense,pratyabhijiia may b , " understood to stand forboth iI .ht kn,",'- --:-,],-d g " " - _ _ - d " - - " - - ~ ' , ; - , th - -'','f IA . n.,. ,to rlgl, _ ~':-,ow, e -~!~~( ~~~ ~'\~,7 " - ' g P:~,V'~'t1 .""""l ~I Ol,n ,", p. : _ , _7 ' . . 'dlIQII~"'q ' 1 d . l l f Q ; q Q I I O ! Itt' ijj,~~fqH!f'ql,dllEU , ij)~ ,tJ ll~ ii 3o I~ ~III~ cp ~ ~ ~iStI~'9 gli1I16'(I1l l1)I , i t~:; F ;Q J( lI: ~ =0 l P V V ; [It P " 72, 8 ~ ,Kashm'i r Ska i fJ ' ism l ' K " K c ~Misra, P '" , 5 7 ~

8/3/2019 Malini Oct 2008

19/68

said to 'be dependent upon the source ofknowledge ('1I~IEfI:I1li' tI~'R9ft:) and in the other~knowledge depends upon the object (~lll~""I1J:i!Flfti~,:/q~~:ei?l)9rna'm'pioned in the main byNyaya and Buddhist l logilcians respectively withnecessary theoretical implications into whosedetails we need not, infact cannot, go' right now.With the former approach are associated tile'ideas of' the difference 'between source ofcognition and resulting cognition, existence ofthe endurfng self and the convergentappltcabitity of the different sources ofcognition ( 'Q"llTnnEJ'l&1q);with the latter areassociated those of the non- difference betweensource/action of cognition and resu'ltingcognition, denial of soul and radically distinctapplicability of the sources of knowledgeCQ"41IUlc~)'1 What is "interesting" is thatJ"Kashmir Saivisrn stands apart ina class of itsown ..Though, on the face, it shares the Nyay,athesis that knowledge is ,prama.pa~deplenden' t lOan,d thus drifts away from, Vedanta (qttlf1'~~ G S 1 1 r r s n 11 and Buddhism ~ fa~a ~ f t l t t , ~ ~ , f 2 i t ) qIC l ) 1 21 -t reduces the W ' -h " Ie cogni tive proc e~c to'JL . . ~~_.. ." , ,- '"., I, . ,~I,j'subject-dependence b'y according a radicalinterpreta tion to cognition interms of subjectiveactivity, And, under the' compelling pressure ofsuch a logic, 1deduction it gives lip the Nyayaposifion altogether by upholding non-difference between actand fruit of cognition, aposition that' is formally akin to the Buddhiststand but substantially divergent having beennourished on conflicting logical premises- Thisdrifts gets further accentuated 'when we noticethe Saivists abandon Nyaya's doctrine of theconvergent applicability of the sources ofknowledge (g~lu~ti~4) as arising from their faith

inp'ram&~-de,pendlenc,e, (~li~11~1i11ltgfftf~r:) in,fav ,,-- I : . ' f , II -~ , . .L:L, of d-..tin t .." ilic bIi" " ' t y ' . , . , I f'o avour 0- ULe uLeory 0 ._IS ' c ..app.J.ea. I _' o.knowledge-sources ( " I ; f J : l iVIG:ijq ~lT) based onobject-dependent cognition.though again withradicallv transposed CClnc:ep'tions of the two,Jtypes of object nam,ely universal andparticular." This problem calls for deeperattention of the scholars, hence it 'will be betterto leave it here,The belief in,the differentiated objective realityentails hierarchiza tion of the variety ofcognition ....ollrces ..Though the definition ofmeans of knowing proffered 'b y Abhinavaguptais in fact also the general definition ofperception" the a g a n 1 . a occupies the t O I P position

"" - -in the Saivist scheme acting as the, life-givingprinciple of even perception and in erence, alsocalled experience and reasoning, in the' system,Justifying his adherence to the Agamic tradition,he defines rfgama ,a s expression of somethingwhich is already contained in the supremereali ty itself! it is the intrinsic activi ty ill thenature of the mast firmly rooted self-referringreflection identical with the inner speech of theLord, who is pur'e ideality. Therefore whateveris revealed in the , a g l ma , it is without doubttrue". The problem how to coherently' resolvetile ,gap between original revelation andhistorical one is answered by taking the letteras revcrberting the loriginal since t ; 7 , g a m a isconstrued as descent of Para.,the transcendental,into, Vaikhaf'i, the spoken speech,Uncontradicted universal convention( .. - 'dd ! ~ 1- "b - 1 1 1 bl .h d'"oigi tupras ida tE , it,.emg well-estab ished )and intuition in, the nature of subtle word( , ~ f d ' 1 i ' ~ ' 4 c ; t , a f 1 J n ~Lil ' , iSet~'I~2f~I)re two other alternative

9~ ,4 ) ~Q~T'tJi~l1iffi i~a i f l i I Cf j I IGt1' l l J f f , fl~~Il~',' .4410. ! : I F I ! 1 U 1 iE1!~J q 'q 'gR r~: ~ C f? J ~ .~I~t: I ~ lFV1 II , pp'~66-671 1 . P an c ,a da fi (dhyaHad ipa-prakapa)12 ,. P ramane- ts a ri ik a in ,2 ,. 1 -',21 3~00' &fI"11f1i1I~I~~' ~ .. '~iHt1ul~ t1~I11I\9flP""lI"'ll1 ~qr(u~ l i~ n tl ~' 4 ~ 3 IT1~ lI tI 'I 'F t1 1~~~"ifj1 31~ ~q '~ ~ ' ~Q~lqry l'uul'1 l - TP 'V ,II~,p'p., 76-7714~fr! ~ 3f~I~t1~raSjr 3m ~ 3 H J l H e ; i 1 ~ ' 1 q r t l q d - m J 1 ~ fQ j c l ~ ' " e 1 " f l n ; ~ l ' ~ ~ t i ~'UfI1~~qlf2t~' tpq'~u,~''1';Fcll -

- '"ibid., ,P , 83~ ,15 . aWI.~ ~ ~ Iiij"i{~1

8/3/2019 Malini Oct 2008

20/68

predications of ~gam,a,~,6 Thus all the agalnas arebeginningless and what is important incontemporary setting is that they provideframework for resolving plurality of scripturescomprising both innate and external-cultural,aspectsfl17~Depending on the context, pratibhastands for an epistemological or mysticalsituation where knowledge stems not from anyexternal source but from the deindividualizedinner self.With the ongoing discourse Abhinavaguptaputs everything inperspective an.. that explainswhy he is 'traversing an entirely new route.From purely' epistemological angle he deducesthat perception arises, from the innate capacityof the object (thatis why the' form inknowledgecomes from object and not from senses"},inferenc e fr:om -.'. the inn' tate c a , " p . a - C ! . ' ~ ' t y ' . -., o ifthe ..o..the'r'"..~ ._,,_,_ ' L. ._.. " _..." .. -,. ..

I object (as in the case of inference of fire onmountain, from, the perception of smoke), iigamafrom the autonomy of +he subject or thedifferent subjects boasting' relative degree ofautonomy- Q(iQ .. ,0 ... ,.c. 3ijl=JI'1BIlITOifI'N"iI~UlYq.,a:lI4I19:$4'i:~,rtt i:q~ftl '~ R l t l d : ~ f C f d ~ ~ ] ? I ~ r ~ f i 1 ' 1 9 z u l t f~ ~ ,~ f C l S l ~ f E r : : p~ i fagtlmcl' is posited as 'the mostfundamental source from which other sourcesderive their sustenance, all p r a m , a l } Q S ipso factohave to be'ultimately assigned to the subjectiveautomony rendering all cognition subject-dependent (purusa-iantra or kar ' t r-i( l l1.tra" iiiiilrtanira) to be precise,Kashmir Sa'ivist shares the gen,lera] consensusamong the Indian philosophers 'that- the' test ofvalidlty of knowledge lie's in, its

,#uneontradicedness, The Saiva view: is knownas apuma k h y a . f i " which. means imperfect orincomplete knowledge. Thus the' Saiva theoryof error is a corollary of the Saiva metaphysicsof ignorance e ..g,~.1gnorance is imperfectionbrought out 'b y the obscuration of one's real

I

natu '.re w h i ich. is svnth esis o f : ' - kn."" w , Ie d g le an'd_~ ,I -' -', Jl,. 'J " ".L . I, '. I ,. _: ":" '. . . ."freedom, through its own integ-ral dynamism.B el l kin Indi h h ffoac .'y spea- ::.' .' .nan t ouig-' tsystemo ersMO alternative viewpoints, According to lone,represented by Madhyamika and Yog,aca.ra.B ddhi .."' ,~ bU . .. . sts, cognitive e x ,p erle n, c, e 1 .Serroneou,s-'y'! I,jI . .. ' , nature ( O : : t h , ; ' . . . ' 41,., " " " 1 d ' bIlLS very na.. Ire~:.'. iers,mosny represen e..ythe Indian realists, hold that lit is likely to beerroneous under certain conditions outside thed .." .. . . . ' , ~ . . f ., kn..-..",'1 d . ' { '. . . t b ' : ;: r . - = : - )' 1omam oi our ".owie ge t p a r a I C l . . a p r i f ;1m8!1Y&l . .,The Saivists represent the third option, if onecould call that, which accepts the intrinsic;li~ i" f'kn I I d d h Id tha . ity O I ' . . >O'W 'e ge an yet 0 c S i _tat causeslof error are its, own creations by grantingempirical reality to them, Inthewholistic Saviaabsolutism of Kashmir, reality is treated asasynthesis of being and consciousness, p raka~and imarsa. TI,US the objective manifold, likeits subjective counterpart, depends upon tilep r a k a S a aspect for its being and 'upon. the uimar s aaspect for' its mutual distinction and unification ..The objective reality is divided into two types-

;0 1- d ti 1 Th '.' I b~uruversa ano 'par'. co ,ar~' ne uruversa object,'1 'I .:J ~,- '=1. 1 - ii 1 1 f fca .eu, sam any son as C 1 . , IS tota _ y rree : romreferenceto 'time and space etc, This constitutes,the, basic unit of knowledg'e and is designatedby a specific word, The' particular object, calledsvala,ksanabhasd l is a sort of common locustl III(samanaa:l1ika.ra,!JY,abhasa) of different'h ~ '. hi h b: ~taracteristice wr c cornome to :glve us anobjective entity.,20What is important is that tileSaivists deliberately reverse the 'Buddhistdesignations and 'thereby assign a diametricallyopposite roles to the two classes of objects, Thus'.- tii I Ii . (- = :.J'h " ' ' J . . . . )unmca Ionor co-toea zation . s,amar l, iM. zKaf'apy fl . ..innothing but the linking of these abhasas tothis common locus, The synthetic, activity ofibkasas cr their individuality is a result ofdi d .. biecti .J Fcarre'span mg determmate subjective activity.called uimar Sa and is geared to a particularformation governed 'b y a particular purpose.". -

1 6 1 , . , IPVV, ru , pp~92;,917-9817,.,Aspects of Abhinavegupta's Theory of Scripture in,Pol,yl:og"David 'p~Lawrence, p, 3.18. f2ltflnijfl~dl'1 5 ' 3 1 % l f q " Y J ~ - '~ lUt't] - IPV~ ill, pp. 7 4 . , - -1 9 ~ Ib i d ,~ "nIl ' p . . 18 220" (fij' 3l11" I l ' f I~ l?tqdl~ ' '~rf 't1~U1iI~'ft'~'JiI~r~ijj~UllI111=tiil4'1i .~ ~ 'h41 ~'~I~lrJ ~ ~ IPV. II) p'p. 76~77. . . '" '"~ 1! \ '" - '~ I _ . ~ II 'I; ,I I ' I 1 1 1, - t ! .. ," ,~ _ _ _ _ _,21~~J fl~ If~~H fdG l l ll l ij J1~"f ~ " C l J : d J ~ 14 "1Jq ~ ibid., R. 105.

8/3/2019 Malini Oct 2008

21/68

8/3/2019 Malini Oct 2008

22/68

humble way and subject to my limited insightinto the proposed areas of discourse to inviteattention of scholars gathered here to certainissues to begLin '\v ith~Im conscioua.of the i S 8 1 1 , e s. 1 ..that I could not colver, though they' ~~ve:requally.. , Filth fkn I dmportant. ,or instance, ,- eOlry 0_r : _owe: gelif an'y as propagated by'Kashmir Sufists ]11 thecontext of pan-Indian mysticism and the extentof formative influence cast on it by Saivism ofKashmir; Iinguistic, aesthetic, and tantric

.iidimensions of the Saiva epistemology: criticalappraisal of other strands of Indiari philosoph'y 'and the precise theorizations under theirimpact; definition and 'proeess of the specificSO'UI'Cles of knowledge: commonly agreedancillary theories concerrung meta-epistemological issues such as sJ1IiJVi'tpraka'~-v a d a " j i i m a 1 c a r a - ' v a " d a , vi~ayatll~ViJdalpr,atnl i l [1ya-usda, p f ,ip y a -a p rt1 p y a ,- k ar ftv a -' V iid 'l1 ; p r am ll[ lB n - f, a r b h s o a - vida , 1( 1 b 1 1 , a i J ' ( l i i ian C 1 e tc . ; e xc l u sive asp e ctsof the Sai.va epistemology' and ontology suchas mutual dependence of knowledge-sources(4 ,

8/3/2019 Malini Oct 2008

23/68

hie Trfka spinitualmethods are not 50I envisaged as to have itsu.ltirnate goal of obtainingfreedom from thetransmigratory fetters ofbondage, 'The basic goal of the

methods is to obtain such astate of inward absorption( s m [ ( ( ) e : s a J as to result in theattainment of the state of Siva,which is to say ' 0 . eliminatingthe state O i l dependence(para iun tru t by gairUn.g perfec tidentity with the Absolute,which is Paramasiva, 'Thus thestate 'of absorptton is, sointerpreted as to be equatedith th t t f I.,~ '] I,I. ,wit .tne ~ra e 0 orva ,,,t [9, sobecause it is in and throughabsorption that the lastvestiges of the sense ofdependence or limitation isovercome by leting the state of'"Sivahood emerge, ' tis the totalabsorption or submergence inSiva, that is given th e highestpriority inthe over-all spiritualscheme of Trika. Thuswhatever be the spir'itualmethod, it' is always S,Ooriented as to lead to somekind. of absorptive repose, Theatta.inment of the state ofabsorption can be realisedeither through the technique ofnon-thought or through theuse of such thoughts thatultimately terminate in thetranscendence of thin'kingprocess itself. The success inthe use of methods of non-

thought and thought isdepend'ent' on the intensity ofone's po,wE'r of wi ll(ifc:ha-S i t k t i ) ~ I .the intensity of will isquite strong and forceful, therewill be a, spontaneousrealisation of the state' ofabsorption, which is to say' thatabsorption will be so'spontaneous as is the flash oflightening,There' are, however, suchhighly' evolved rndiv idtralswho, without resorting to thepower of will, attain perfectabsorption in, Paramaaiva.Such individuals are 'not at alldependent either on physicalexer+ion or on mentalcontemplation. Such indi-vid uals need merely anIndication concerning' thenature of Reali ty from theirpreceptor, So it would besufficient for them tobe told bythe preceptotthat YOIl areessentiall y nothing else thanpu-rel Consciousness (samoii).As 'pure Consciousness, y 1 0 ushine with the lustrous ligh,t ofCons ciousnes s, winch meansthat there is no need of' anysuch method that wouldillumine YO'UI. It is SQ 'becauseyou are basica Iy full of divineillumination on account ofbeing identical with ICon-sciousness, No method canillumine you, 'because of thembeing defective", So you must,without 'esorting to any of the

means, delve deep within y'ourbenl ,g inorder to know whoyou are, Upon listening to sucha discourse from the preceptor,the disciple is so blessed by the.grace of the preceptor as toIe ad him to spontaneousrealisation of absorption inSiva, The preceptor impartsgrace either by looking into the'eyes, or by touching the body"or by offering a portion of 'hisfoodl. Consequently thedisciple is so blessed as to havethe experience of the being-ness of Siva~While repeatin g''the trans cend ental experienceof absorption in Siva, theexperiment ultimately gainsthe convictio 1f being 'nothingelse than Siva, Whileconducting th e affair s of life inthe world, he continuously anduninterrup tedly experiencesthe wonder ( camatkaraJ of hisSivahood. This kind ofabsorption is known, as that o fan=ltpaya1 viz, absorption thateventuates without thecultiva ti 0 - n--0' f -n'" --ethod!.C_, ' .. - " " ., .._. a"y m" "'.' "The absorption that occursthrough Non-method soem'power's the aspirant' as to,make 'him cut asunder thera'peB of bondage in such amanner as to make himcompletely free while' still1 di b d~ d'-fa "~mg an em- 0 _' e:--I orm ofexistence ( j i van=,ml lk ta)~ The,Trika considers this NO.n- 'method as being' the mostexcellent precisely because not

8/3/2019 Malini Oct 2008

24/68

only does one havre Sel .,realisation (alma-vyapti), br talso realises the U-, a i , _ :' of Beingin, terms of identity with theAbsolute (~VQ~v,yapt . i ) , And forthis reason it is spoken of asbeing identical with divinebliss (,iinanda)5~While bel ''g spoken of as theway of b 5S ( i i i t t l 'nd,opr9ya), itisat the same time also be ngreferr sd tOI as the way ofrecognition (praty,abhii i iopaya)f l,~It is so' spoken becauserecognition constitutes as ameans of Self-realisation that isnot dependent up'o suchouter prolps as irutiation".Insofar as recognition of hSeU is concerned, it consists inapprehending the fact r at thepower of the' Se .f ischaracteris "d by its f ee will,which iS I to say t, at theAbsolute, a , the Self iside", ticalwith freedom (s 'va iant rya)itself. The individual self" bei 'gcovered 'by the veils ofignorance, is unable torecognise he essentialnatureof the Self, whi .,is that of free'MII~It is through tile proc'essof rec 'gni.tion that' 'these veilsof lgnorancc are cut asunder,resulting in the realisation ofidentification of the individualself with the' universal SeIfS..The Absolute as absolutelyfree, ,nay freedom. itself, formsthe core of phi'losophicalthinking of Pratyabhijfiathought, It is such aphilosophical viewpoint interms, of which, on the oneand", the absoluteness of eAbsolute is, stablished and.on

the other hand, is affirmed tha'the phenomenal manifestation.s the result of divine f _ ee wiof the 'Lord..It means that theLord is unr er no compulsion"external lor internal, whilea,lowing the emanation of theuniverse to occur, "Freedom, IIthus is seen as the embodime it"of the supreme Energy of thesu ,-reme Lord and ieludes allthe powers tha't can beattrib rted to him'" ..Ksemaraja,expresses this very idea thus:"By H is own will, Io n imselfas the screen, Hie unfolds theuniven f.r 10..This way of Non-method isconsidered to' b the mostexcellent one on account of itbeing so,synthetic as to ~ icludeall other methods into, itsambit", As already ,o'~nt'dout, there i . S I no, effort of any'kind involved i this method,In th is Non-method theIndividual receives divinergtac,', of such intensity aswould lead to the immediateSelf-realisation'", Being non-dependent on human effort,thi N 1 . d l,',S ..o'n'""'me th0, seems to bthe only cause : 0 . Self-realisation in terms of Self-recognition". he non-dependent 'nature of gra,cemeans that it isuncond tionedand. indeter-mina tel' which is to'say that it is such an uncausedcause that causes thedeliverance of the individuals -',1 from the tethers ofbondage W, at initially seemsto be the condition of grac.e'is,in fact, the!result of it, It wouldbe contrary to attribu :,esome

kind of q ialification to gracbecause such an attributionwould undermine the absolutefree will of the Lord, which iss. en as playing the gla ,me ofboth bondage and release, In ,this context itwould mean thatthe very opening up of thelu rt towar _-God is the esultof divine grace~ It wo ld alsomean that the irrdivid uslobtains imm.ediate releasefrom bondage ill ter ' 'S 0realisation of identity withSivathe moment grace (aktipata)descends upon him, Eventhough still lied to the body;the individual attains whattechi 'ically is called t ieIneffable State (bhQ'irav,a-uastha), w ich is charactefisedby' the pervasion of bliss thatis cosmic (jfl.gaaanand,a) innatur '14'~And the ultimate goalof Iiberation consists inassimi-lating the entire objectivitywithin the Self-sand init liesthe true and autt enticfreedom. Abhinavagupfaexpresses this urgency thus:The Master of the universe,eve I though continuouslyshining within as our Self,remains, nevertheless, un-recognised (ins,lofar as) his" 1 (...essentra nature is.,concerned), (which is 'tosayin terms of his) trans-cendence and sovereignty, I ( tis a t condition in which) ..heheart is not full 0 theplenitude 0 his l ig hr, B u t (as,soon as) '[he self is, madeaware of the true freedom ofthe S elf and of its liberationro this (bound) life,perfection will be'attained ~ 5 , , ,

8/3/2019 Malini Oct 2008

25/68

It is well to remember at thispoint that it is on1.y the aspirantof the' Nort-rnethod- path whois so blessed and elevatedspiritu,laIly' that hie enjoysperfect identity with Siva,While enjoying perfect unitywith Siva, he also issimultaneouslyendowed withhis Energy, which in thelanguage of Pratyabhijfiadenotes Self-awareness (ahadoimarsa). It means that such an,..aspirant is replete with self-consciousness as well as withthe power of freedom, In'mystical language it means'th-at the aspirant is endowedwith cosmic plentitudc, interms of which is expressed hisit -Sivahood. The loy that flowsfrom this state is the result of. , ~ ~ .'the' unity with Siva and Sakti-and it is this state thatis calledthe Ineffable State 16~Accordingly, such a, person,who has unin.terrupted lypractised himself (what maybe called) submergence:(samavesa) in ,Siva and h,8,Sperfectly recognised hispowers of knowledge andaction as being the pur1efreedom of the Lord can thenknow and d a all he' desireseven though he is stillassociated with the body, He isnot only Iiberated-in-life( j lV 'anmukta), . in the ordinarysense 10' the word, but he isbasically free 'because he usesat will the divi.ne powersbelonging 0 the SupremeLord (Paramesvara) and livesin eternal freedom 1 '7~ ,Such aspirants as are unable tosteady themselves in. the path

of Non-method" or what iscalled the yoga of bliss (anllndu, y o : g a ) , are ' asked to cultivate the

_ _ ~path of Siva (ambl!Qva up ';1J .j a) ,which is onestep below the an-~ l p l a y a i This, method of Siva isalso known as the method Of'wiI] (icchii-upaya) lor themethod of non-difference, ( n ' b ' h e , d ~ a , . 1 p a ' y n ) , l _ S S ~ .' m b ' - ' h ~ a" , " v a~Ii- .' , .' I " I I, IJ ' _ .: I~,. '" . ., .. ' , , '..upaya is such a, method, Inwhich the body, mind 'orintellect is not at all made use10 for reaching the: goal ofinward absorption. Instead ofmaking any' kind of mental orphysical effort, the aspirantshould so tranquilize the mindas to attain steadiness that isfirm. 'This practice ofsteadiness of the mind shouldbecome SOl easeful as. to bena tural and spontaneous,,Al thoUgh the light of th e' S el fviz. of Consciousness, iscontinuously and by itselfshining within, yet it remainshidden under the debris ofirieas th at continuoualyemerge and, dissolve ill the'stream that Ismind, It is thea:ppearance (ilbh,asa) of thereflection of ideas in themindthat co,n,cea]t'he self-illumi.nating light 0 ' , 1-,consciousness, which is theSelf, Just as the purity of ' C IJ!Stalis suppressed due to thereflection ofvarious colours init, and its purity is made toshine again upon the removal0 ' , the reflection of colours,likewise the light of I,-,consciousness shines by itselfwhen the stream of ideas(v , ika. lpa~s) are so tranquilizedas would -rtot arise again,

Consequen'tIythe Self soshines as tOI be cognitive objectto' i tself , Inother words, it is th eSelf that has the' direct andmediate ( a p l a r O ' , k , ~ ) cognition ofitself as being of the nature 10Iight (praka;~lamay,l) i In thisproc,ess of Self-cognition isrecognised th e fa ct that it is theSelf that is the doer, the deedas welt as the instrument foraccomplishing the deed, Thusthe aspirant, white remainingin the perm,IDlen. self-abidingstate of the Self does 0.0 makeuse of Ius body, life force ormind, nor does he renounce

- ~their llse~ The method of Siva(s9tn,bhava-up3y(J;} is, thus, such,a method la s would not 'b edependent 011 any external ormental prop~, If 'is a method,that stabilises the mind insuchmanner as would lead to thecessation, of the emergence ofideas, and thereby wouldblrr'ng to a standsrill the'appearance of reflection ofideas, The Self through its, ownpower 0 , 'will accomplishesthis task! which is to sa:y tha tthe goal of this method is togain the state 'of self.-?abiding'(sv',a=~sthcrt i)19J Thus i ambhavaupaya terminates into an-up,~athe: moment deficiency ofinstability of the mind isovercome, 'which means thatthis method of Siva attains thestatus of Non-method 'uponthe attainment of suchperfection that results in thestabil ~y of the mind, in termsof th e dissolution of thoughts,However, there is such anaspect of famb,havQ " l " p a y a interms of which the power of

8/3/2019 Malini Oct 2008

26/68

wi 1(1~ccha-Slk t i )ipropped upby the pow'er of lQ)owledge(II~ ""k~) E hJ iim ta -sa '-.tt ~ . 'ven ~n sue' asituation it is the power of 'willtha emains predominant inthe over-all spiritual scheme" Itis a meth id interms of which'- e as. ':irant initially is asked toreflect over such like,statements as, for examp e, tinsobjective 'universe, which isou side there, exists within 'myconsciousness as reflection,The reflector and the reflectedare, thus, non-different fro -me, which 'means that theworld as reflection do' s notexist as a separate entity fromthe' reflected Also the r fleeterof thereflection is 'not an entity. hat .exists apart f omreflection, It is the infinitenumber of divine powers'within me that appear, 'whilebeing reflected inmy own pureConsciousness, as the thirty-sixcategories of existence (tattvas),'The aspirant is asker toconduct his metaphysicalthinking insuch a manner aswould enable him to have thecognition of the reflection ofvarious powlers within. Theform of the 'powers in. thispractice, on the lone hand,e:me '~gesnthe shape of lettersfrom a to ha , which constitutet.e enti ety of Sanskrit[alphabet, and, on. the otherhand, appear as categories ofexistence from Siva. to earth.~o~The first sixteen vowel letters,viz 'I' from a to' ! J are seen asreflecting he' variouswonderful cogrrittveexperiences of what m,ay becalled the mode of Siva (5iva

bhsoa). A .d the wonderfulprocess of manif .station isfurther carried out, hroughthe power. of [emanation( v i s i i r g a &lkt i) of Siva.by givingrise to consonant 1 tters f 'omIrQ to h a, which through.reverseord r explains the order 0 .manifestation from theelement Earth to Sakti,What itmeans is that the process ofmai ifestation app1e:ars inreverse order, which is frombottom to top, It is like lookingina mirror where the right sideappears tOI be the left and theleft as the right. t is exactly the,same thing that happens whenthe image of the elements isreflected in the mirror ofConsciousness. It is because' ofthis .eason that the reflectionof the powers of Siva begins toa.ppear oot from I . e category

. , -of Sakti but from 'the categoryof Earth, In relation to thea.ppearance of letters it wouldmean tha t the letter ka 'appe'arsas the [element Earth, whereas

;I-. -the letter tt a appears as Sakti,The letters between k a and h a lthrough reverse s quence,begin the order .ofmanifestation from theelement Water un to thecategory of S ,adasiva21I The'experiential cognitio ,of one'sSelf, of one's divine pow ers, lorthe g~_.arnd of letters (narna-

. ~mal s), 'o f a - 1 the ca tegoriesoceu s simultaneously intermsof identity o.r non difference ..This garland of let ers, in itsreverse order, is known asmiitrkaor mothers, These let ers.as mothers are directlyapprehended in terms of

perfect identity betw 'en Siva1-1and Sakti by one who is

following. the pathof sam.bhava. [u,paya, . This exp ri ence ofidentity is no' the r sult of''cognitive reflection, but occurs'b y itself which is to say that itis amethod inw ,.chwill playsthe predominant role. 'Thisdoes not m .can tha tknowledgehas no role to play. In thiscontext it is well to rememberthat the Five powers offConsciousness - bliss, con~sciousness will, knowledge,and action - are so 'mixed upwith each other that they clan.never be separate' i InIact,whaf happens is that apar'ticular state 'is alwaysdomirratcd by a particularpower" which means that theothc .,four powers remain ina,subdued condition, Thus aparticular state is Imo'wn bythe' name of the power tha - ispredominant in that state ..Infac JaIl these five powerstogether perform whateverdeed, or action . as to beaccomplished". According to'this reasoning, it' is the powerof bliss (ananda iakti) that ispredominant inan-up i i ya , andso this method 'is also knowna,s, that of ananda upaya~- ILikewise in themethod of Sivait is the pow[er of 'will t icch~kti) that is predorni-nant, andfor this reason is referred to lasthe method of 'will ( icchau'piiiJ,a)~As already pointed out, inthis,method it is will that playssuch a p edominant role aswould' result in the

8/3/2019 Malini Oct 2008

27/68

abandonment of such externayogic discipline as, forexample, concentr ion andmedi atiorr" Insofar as thesensorial or intellectualactivities 0 ' the self areconcerned, they' are totallyintroverted not through themethod of concentration or'meditation, rather intro-version occurs by itself andspontaneously" The thru st

;towards Siva i S I so ardent andpassionate tha-t no doubts ofany kind are entertained.C o nseq uently , th ere. su_rges .upfrom the inner cen ter theintuitive illumination of theSelf automatically, whichterminates inthe realisation ofIlber ation in terns 1 0 attainment of the transcendentstate of ineffable God",One 0,' the most importantconcepts that theTrika S aivites.. .have used in the' path. of Siva.is that of Emptiness (sUnya-l i i) .,Origtnally the MahayanaBuddhists made 'use of it inrelation to 'theAbso ute insucha manner las to affirm. itsabsolute transcendence, whichwould mean that the Absoluteis so transcendent as to bebeyond any kind of pre-dication, The concept was alsoused inrelation to the pheno-men,a to establish it's non ...existence, The philosophicalbackground for the em1ergen.ceof this idea lis in theperception that maintains that~lall '"' ~ nfin dai our e xpe rI en c e isco . e - . .1"essential 'y to the realm ofchance or becoming. Thetransitory and. the momentary

alone ~S available to'USIl25, Thisdoctrine of the Buddhiststhatbelieves in the existence of asinglemome.nt has greatlyinfluenced the thinking', of the.,#Trika Saivites. The Trika

thinkers a.rrived. at theconclusion that the outerphenomena in terms ofernana tion, preserva tion,,d.struction and ineffability isa con "_';' 'Jj' lUOUS pTione S? 6 and- the'~ ~VJ. UJ. ~ ,", I : I. &I:.~ .. ' . l ~ I .. 'til',"source of it is but tile Self", Thisprocess of emanation anddissolution of phenomena.eventuates at such a rapidspeed tha it is impossible toobserve if.While agre. figwithth Buddhist concerning theexiste . ce of a single instant lormoment, the rika rejects therealistic notion of time lastbeingreal and th -r 'eby serving as the'substratum .f instants intermso ' conn,' cting them to eachother. In tile absei ce of' time,the yogi through deepabsorption so disconne c s the'frames of tim as to be table toP netra e t. _ , e void (ma,dhya)that lies between two instants,In this manner the yogi SIDdestroys tim . ., as to 'become th.master 0" time by residing ininstants. T 1. as fhe~ yogiimmobilises time and in ermsof wh ~ch ht resides in taneternal present,The co. cepit 0 Emptiness is sou .d by the Trika thinkers aswould explain and" xpr' 58 theineffable na ur of eAbs du -who, however, S saidto be 110 thing ' else than fulln .5Sitself, The Void when consi-dered in term of its abso ....Iuteness, is said 1'0 be tlu Pure

Act (spanda) of Consciousnesswhich is linked to theundifferentiated Energy that ischaracterised by free,dom(svarantrya)'F The identificationof the Self' with the Voidexplains the idea of the absenceof the body intelligence andlife-force which accordingly ISlink d to "the expanse ofether"28 It is,this ether which;according toAbhinavagu ~tal" isexperienced as rnptiness byConsciousne ss. This experi-nee of Emptiness byConsciousness is in terms of Ut.is not, no, iis not," and for the'yogi it embodies th . supremesta te of transcendence-? ~The id entification of theAbsolute with the Void isbasically an idea that explainsthe nan -dua -.nature of R,eali~.which. would mean that tl eAbsolute iscompletely devoidof all determinations, Thus byplunging into the non-dualvoid, the.re accordinglyeventuates the illumination ofthe Self. Itwould mean that theAbsolute is itself Void in tilesense of being beyond and.above dualrty as well la sdiscursive forms of thought,Thus the employment of Voidis such a means as would freeR , e' al ity fr om a ll Iimitations". Itis because of this reason thatthe absolute condition of theAbsolute is tea led the Void(. ' tmyati_)(i inya)31Th ."' hi 1e aspirants 'W:O are unab eto ~u]tivate the sup rior pathof Siva are asked to take to thepath of Energy (IAkta upaya),which is one step below the

8/3/2019 Malini Oct 2008

28/68

s a m b . 1 ~ Q v a ' t p i l y a : . Since in thispath much mentalexertion isneeded, BO it is also known asthe path l . f knowledge ( jRon,aU , P a y ' u ) " It is a path that'terminates Insuch knowledgeas lis characterised both byduality as well as unity.;,and sothis knowledge hasappropriately been called a IS ,that o:f difference-in-non-difference (bhediibheda)32'~It is apath m which the practice ofmeditation is so oriented as tobe directed towards suchconcepts that are pure and freefrom the taints of any kind ..Thecultivation of pure thoughts isconsidered to be necessarybecause the impure thoughtsare seen as the source ofbondage'", The impurethoughts are such. thoughts asare either' non-intelligent or arebased upon such beliefs thatthe i.ndividual existent isidentical with the bodilyapparatus, It Is such IB,n.intellectual viewpolnt thatdoes 'not view the pureConsciousness as t -hesubstr atum 0 ' wha t 'we are ~Whlle, considering the world asbeing separate from the Self itIooks upon itself as havingknowledge that is limited, ashaving powers that arelimited, and as belng non-divine, In.contrast with impureknowledge (aludd,haji iana)'i 'wehave pU'r,e knowledge (iuddha,;ii:ana) which thinks of the Selfas being pu.r,e Consciousness,as being identical with rheperfect u ltimate DivinePrinciple aswell as the source

of the world out there Thus thenature of pure knowledge ischaracterised 'by an orientationin terms of which the Self is,cognised as bein.g non-different from the Absolute,which at th.e practical level ofthought would mean that theso-called objectivity, too, isnon ....ifferent from the' Self, Itisso because it is the Self fromwhich. proceeds the objectiveworld,The aspirant 'who on accountof deep influence of impure'thoughts is unable to stay in.~ - -the path of Siva, is accordinglyadvised to take to the' path ofSakti, There are no propsavailable in the path of Siva,net even the so....alled mind, Itis so because the mind is sodissolved as 'not to have lany'kind of proip'~It ]s because ofthis fact that the sprr.itual

#practice that 'the: path of Sivaprovides is devoid of supports(nirilamba)~ In th e path of S~ak .tiit Isthe pure concepts tha t aretaken las supports or aids by"the'mind, 'Thus the mind of anaspirant engages itself in thepractice of such conceptualknow ledge as is free fromtaints. Accordingly these .pureideas concerning the nature ofReality Ieave their desiredimprint u.pon the intellect ofthe aspirant", This pure 'butfactual knowledgemakes itsimprint upon. the- mind in avariety of ways~ The 'mainmode of this knowledge isexpressed by such terms as, forexample, y , 5 g a l homa; j a , p a , v m taand , y o g n : 5 ~ ,All such conceptsare .firmly established in the

mind through. various types ofmeditation. These conceptsrepresent substances that areto be seen as having theirexistence in the Lord. Assubstances, they are offered, atthe' plane of the mind, to theLord, It is the proce,s,s 0'of.flering of the substances lasoblations at the mental level,that 'is known as y a g a 3 , 6 ~ Incontrast to yag", we have homa,which is characterised by ' suchthinking a s 'wou ld . result intherealisation of the substances asbeing nothing but the forms ofdivine light. In affirming thatthe substances are nothing elsethat the pure forms of divinelight" the aspirant so'transforms them. inthefurnaceof the fire of consciousness( c i ' d ' a g n i J as to be identicalwithConsciousness i t tself ~Insofaras the repetition of the sacredname ( japaJ is concerned, itconsists of reflecting over andover again 'with regard tooneself as being identicalwiththe intrinsic nature (sva,r l lpa) ofthe Absolute, which is said tobe perfect, ptu'el unrestrictedand unconfined". Likewise fileaspirant must develop firm.conviction t(vmtnJ "Wi th regardto ail the insentient substances(ia lpadlarth.a) as being 'nothingbut the' expressions 0 ' ' divineConsciousness, Inoth..er words, 'the aspdrant has to see thesubstantive entitles of the'war lidas 'being the emission ofthe 'Lord himself". 'Lastly"comes the practice of y a g u m TheTrika 'understanding- of theAbsclute is such as wouldmake it: impossible for "the

8/3/2019 Malini Oct 2008

29/68

...

intellect to have any kind ofgrasp of it, 'which would. meanthat the nature of theAbsoluteis such aswould be'beyond thel, an g, e o f intellectual thinking.The Absolute, instead, alwaysshines in itself and by itselfand it is the intrinsic nature ofthe Absolute to shine inandthrough its own light, It is thiskind of reflection inwhich isaffirmed the self-shirtingnature of the Absolute that isconstitutive ofwhat is knownas yoga40,.,There are certain other aspectsof 'this method of know ledge(jliina u , p m j a ) , such as bathing(snsna), worship ( p u j a . R a ) andmeditation (df ' ty'an,a) whichneed to be explained briefly;The g'aining of awareness~ t h ' tIdonc:e:rnl,ng~" e actual an, .factual sta te of existence interms of being neither boundnor free is such a step thatremoves sum tainted thoughtsthat become the source of ourIimitations, Insofar las onesubjects himself to suchdtalcctical thinking thatreflects only in terms of pairs'of opposites, one would neverknow who one is. It is,therefore; asked of us totranscend such forms ofthinking through such analysisas would ,giv'e rise to theperception that view's theindividualexistents as beingneither bound nor free ~Thisprocess 0 . thirtkirig istechnically called bathing(snana)'-'precisely because itremoves the impurity of ideasinthe same manner as a 'bath

in water removes the dirt fromthe bO '1d y 4 1 , . Similarly shouldreflection be directed towardsworship (puja~:in terms of suchthinking as would maintain.that Iam appeased neither bythe kind of worship Iperformnor am Ldissatisfied by its non-performance. It is I the.'worshipper (p,Ujaka) who reallyis present both in the act ofworship ( p l 1 j a) a s ;well as intheworshipped (pl1iya)~ Since:Iamidentical wi th both theworship and the worshipped,so it is Iwho really is beingworshiped contirrueusly+",Likewise the aimof meditationtoo is nothing but tOI discoverthe presence of Siva ineverything that is beingapprehended by the sense'organs. Whatever a senseorgan :may apprehend, it is tobe viewed as being Siva itself,It is such a kind of vigilan tawareness that is calledmeditation (dh,yilnQ)4l~TIle aim of the methnd ofknowledge is to,engage in suchpractices as are orientedtowards the attainment ofknowledge that is pure, freefrom the taints o.f impu.reconcepts that arise inthe mind,It is the repeated practice ofconcepts that reveal the non-dual nature of ,Reality which,at the conceptual level ofthought, becomes firmlyrooted in the mind, Once.suchthinking transforms itself intoa firm conviction, then theaspirant succeeds indestroying the knots ofdifference that come about due

to ilgtlorance,whl.ch. means thatignorance as doubt is t,otallyeradicated, As a result 0 ' thisfirm conviction inthe non-dualAbJ30111'te, 'there accordingly i s :attained the absorpfion(srfnt3De.m) that 'results in theriddance of impure thinking',The basic aim of this 'methodis to concern itself with thestates of'consciousness in sucha manner as would facilitatethe use of psychelogicalpractices for the purpose 0 :1obtaining immeraion ofindividual consciousness intheDivine, It is basically donethrough the process of correctreasoning (bhavanaJ, which'ultimately leads-to the removalof the , "vei lof ' ignGl lance intermsof the revelation of R